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Kalki Purana

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CHAPTER SIXTEEN

The Killing of the Raksasi, Kuthodari

Text 1

Suta GosvamI said. After killing the Buddhists and mlecchas of Kikatapura, Lord Kalki took their wealth and returned to His capital, along with His vast army.

Text 2

Lord Kalki, the unhmitedly powerful protector of religious principles, next went to Cakratlrtha and took a ritualistic bath, according to prescribed procedure.

Text3

One day, as the Lord was sitting in His assembly, surrounded by the lokapalas,His relatives, and other associates, He saw that some miserable- looking sages were approaching.

Texts 4-6

These sages had come out of fear and they pleaded: О master of the universe, please protect us.

These sages were the Balakhilyas. They were very short in stature, they were crowned with matted hair, and they wore torn cloth. Lord Hari inquired: Where are you coming from? Who are you afraid of? I will kill him, even if he is the lord of the demigods.

Text7

When the sages heard the Lord give them this assurance, their happiness knew no bounds. Thereafter, the sages narrated the story of Nikumbha’s daughter.

Text8

The sages said: My dear Lord, please hear our prayer. Kumbhakarna’s son, Nikumbha, has a daughter named Kuthodarl. She is so tall that she reaches half way to the sky.

Text 9

Her husband’s name is Kalakanja. This demoniac couple has a son named Vikanja. Just now, Kuthodari is lying down, breast-feeding her son, Vikanja. Her head rests on the Himalaya mountains and her legs reach to the Nisadha mountain.

Text 10

We have been pushed here by the force of her strong breath and so we consider it to be the arrangement of providence that we have met You. Now, kindly save us from the wrath of this Raksasl.

Text 11

After hearing this from the sages, Lord Kalki immediately left for the Himalayas, accompanied by His army.

Texts 12ЛЗ

The Lord passed the first night in a valley, and as He was about to proceed the next morning, He spotted a river of milk. The river was broad and white, like a conch shell, or moon rays, and it flowed very swiftly, so that everyone became astonished to see it.

Texts 14-16

Even though Lord Kalki knew very well about that river, He nevertheless questioned the sages, who were accompanying Him: What is the name of this river? Why is it filled with milk, and not water? The sages replied. My dear Lord, we will disclose to You the truth of this river. This river has been created from the milk that flows from one of Kuthodarl’s breasts.

Text 17

After seven hours, another similar river will be created. After some time, this river of milk will freeze to become a sheet of white ice.

Text 18

Upon hearing this from the sages, Lord Kalki and His soldiers exclaimed: Alas! How wonderful this is A river has been created from the breast milk of a Raksasi!

Text 19

This Raksasi affectionately feeds the milk from one of her breasts to her son, Vikanja. The size of that Raksasl’s body is beyond anyone’s imagination.

Text 20

Alas! Who can estimate the strength of that Raksasi?

As they were discussing the Raksasi in this way, Lord Kalki and His soldiers approached her, who hunts her prey at night.

Text 21

With the assistance of the great sages, Lord Kalki ascended the mountains until He finally spotted the Raksasi with a very dark complexion sitting on the peak of a mountain, breast-feeding her son.

Text 22

She breathed so heavily that even wild elephants were thrown far away into the forest. Lord Kalki and his soldiers were astonished to see lions sleeping peacefully inside the cavities of her ears.

Text 23

Deer were sleeping in the pores of her body, along with their calves, having mistaken them to be mountain caves. They were freed from all fear of hunters and so the deer clung to the Raksasi’s body like lice in a person’s hair.

Texts 24-25

Upon seeing the Raksasi, who resembled a dark mountain, lying on a mountain peak, the lotus-petal eyed Lord Kalki gave assurances to His soldiers, who had become very frightened and had thus lost the will to fight and were preparing to throw down their weapons.

Text 26

Lord Kalki said: The infantry soldiers should construct a fort on this mountain and while remaining within, they should keep it surrounded by fire at all times. The rest of you warriors should mount your horses, elephants, and chariots and accompany Me as I accomplish My mission.

Text 27

My strategy is that I will take only few soldiers and challenge the Raksasi while showering our arrows, swords, and axes.

Text 28

After saying this, Lord Kalki left His vast army and approached the Raksasi while showering torrents of arrows upon her. At this, the Raksasi began to scream with rage.

Text 29

Her screams were so loud that everyone’s senses were stunned. What to speak of the ordinary soldiers, even the generals fell unconscious onto the ground.

Text 30

Kuthodarl, the ferocious RaksasI, then opened her mouth wide and swallowed all the chariots, elephants, and horses after pulling them toward her by her powerful inhalation.

Text 31

When a bear breathes heavily, many insects and ants are drawn into his mouth. In the same way, Lord Kalki and His soldiers were forced to helplessly enter the Raksasfs mouth.

Text 32

This stunned all the demigods and Gandharvas who were watching from the heavens, and made them bitterly lament. Some great sages cursed the RaksasI while others recited prayers and mantras for the welfare of Lord Kalki.

Text 33

Many qualified brahmanas simply watched quietly, unable to even attempt to counteract their great distress. The devotees of Lord Kalki cried out in frustration, whereas the demons shouted with glee.

Text 34

When Lord Kalki, the slayer of the demons who are inclined to harass the devotees, witnessed the distress of the spectators, He could not tolerate it and so He made up His mind to put an end to the Raksasi without delay.

Text 35

vandgnim celacarmdbhyam ratHariair ydna ddrubhih

prajvdlyodara madhyena karabalam samddade

Within the dark stomach of the Raksasi, Lord Kalki created fire with one of His arrows and then made it blaze up by adding cloth, leather,and wood. When thefire blazed brightly, the Lord raised His powerful sword.

Texts 36-37

Just as Indra had previously pierced the abdomen of Vrtrasura with his thunderbolt so that he could come out of the demon’s body, Lord Kalki, the master of the universe and destroyer of all sinful reactions, emerged from the Raksasfs abdomen, along with His friends, brothers, and soldiers, who were all well-equipped with weapons, after tearing open the right side of her ribcage.

Text38

Some elephants, horses, chariots, and infantry soldiers emerged from the abdomen of the mght-stalking RaksasI, while others emerged through the holes of her body.

Text 39

After the blood-soaked soldiers came out from the Raksasl’s body, they saw her writhing in pain, flailing her arms and legs wildly, and so they picked up their bows and began showering their arrows upon her.

Text 40

Thus, the Raksasl’s entire body was pierced by sharp arrows, and this created a vast pool of blood. She screamed and her convulsions shook the mountain. In this way, her life came to an end.

Text 41

When the Raksasl’s son, Vikunja, witnessed the death of his mother, he became enraged and jumped in the midst of the ocean that was Lord Kalki’s army, without even bothering to pick up a weapon.

Text 42

Slam elephants appeared like a garland on his chest, horses were his ornaments, snakes became his crown, and lions were the rings on his fingers.

Texts 43-44

Being overwhelmed by grief because of his mother’s death, Vikanja began to torment Lord Kalki’s soldiers. To eliminate this five-year-old Raksasa, Lord Kalki invoked the brahmastra that was given to Him by His teacher, Paras’urama, That supreme weapon proceeded to sever Vikanja’s head from his body.

Text 45

In response to the pleas of the great sages, Lord Kalki thus destroyed the formidable RaksasI and her son on the peak of a mountain in the Himalayas.

Text 46

After witnessing the death of the terrible RaksasI, the demigods showered flowers upon Lord Kalki, and the sages offered Him nice prayers. Thereafter, Lord Kalki departed. That evening, He made His camp at Hardwar, on the banks of the River Ganges.

Text 47

Lord Kalki, the incarnation of Lord Hari, passed the night at Hardwar, along with His associates and soldiers. Early the next morning, the great sages approached Lord Kalki on the pretext of bathing in the Ganges, being very eager for His darsana.

Text 48

As Lord Kalki and His associates were enjoying the beautiful sight of the sacred river Ganges at Hardwar, the great sages approached Him and offered their obeisances. After doing so, the sages endeavored to please the Lord by offering Him selected prayers with great devotion.

Thus ends the translation of the sixteenth chapter of Sri Kalki Purdna.

CHAPTER SEVENTEEN

The Descendents of the Surya Dynasty and Lord Ramacandra’s Pastimes.

Text 1

Suta GosvamI said: After the great sages were comfortably seated, Lord Kalki, the protector of religious principles, worshiped them and then spoke as follows.

Text 2

Lord Kalki said: You are as brilliant as the sun, inclined to reside in holy places of pilgrimage, and engaged in work for the welfare of the world. Who are you? You must have come here as a result of My good fortune.

Text3

We are certainly most fortunate because today your soothing glances are cast upon Me.

Texts 4-7

In response, the great sages, Vamadeva, Atn, Vasistha, Galava, Parasara, Narada, Asvatthama, Parasurama, Krpacarya, Tnta, Durvasa, Devala, Kanva, Vedapramiti, and Angira, as well as many others, along with King Maru and King Devapl of the Candra and Surya dynasties, all of whom were enriched by their severe penance, replied all together. The sages spoke to Lord Kalki just the demigods had previously spoken to Lord Hari on the shore of the Milk Ocean.

Text8

The sages said All glories to You, Lord of the universe! You reside withm the hearts of all living entities. О Supreme Soul, You are the creator, maintainer, and destroyer of the universe. Please be merciful to us.

Text 9

О husband of PadmavatI, You are the eternal time factor and all activities within the universe are thus impelled by You alone. Even demigods like Brahma glorify Your lotus feet. Please be satisfied to us.

Text 10

After hearing these prayers, the Lord of the universe, Kalki, said. О sages, who are these two kings? They appear to be very powerful, as if they are enriched by the performance of severe penance.

Text 11

Why have they come here after offering prayers to the Ganges?

Lord Kalki then turned to the two kings and said: Why are you engaged in glorifying the River Ganges? Who are you? What are your names?

Text 12

After hearing the words of Lord Kalki, King Maru, who was the more qualified of the two, folded his Hands and very humbly narrated the history of his dynasty.

Text 13

King Maru said: You are the Supersoul, residing in everyone’s heart. You know the intentions of all living entities. О Lord, in accordance with Your order, I will describe everything You have inquired about.

Texts 14-18

О Lord, Brahma was born from Your navel, from Brahma, MaricI was born, from MaricI, Manu was born, from Manu, Satyavikrama was born, and from him, Iksavaku. From Iksavaku, Yuvanasva was born, from him, Mandhata was born, from Mandhata, Purukusat was born, from Purukusat, Anaranya was born, and from him, Trasadasyu was born. From Trasadasyu, Haryayasva was born, from Haryayasva, Tryaruna was born, from him, Trsanku was born. From Trsaiiku, Hariscandra was born, from Hariscandra, Harita was born, from Harita, Bharuka was born, and from him, Vrka was born. From Vrka, Asamanya was born, from Asamanya, Ans’umana was born, from Ansumana, Dillpa was born, and from him, Bhagiratha was born. Because Bhagiratha brought the Ganges to this world, she is also known as Bhagirathl. Because the Ganges originated from Your lotus feet, everyone glorifies, offers obeisances to, and worships her.

Texts 19-22

From King Bhagiratha, Nabha was born, from Nabha, Sindhudvlpa was born, from Sindhudvlpa, A yutayu was born, and from him, Rtuparna was born. From Rtuparna, Sudasa was born, from Sudasa, Saudasa was born, from Saudasa, Asmaka was born, and from him, Mulaka was born. From Mulaka, King Dasaratha was born, from Dasaratha, Edavida was born, from Edavida, Visvasaha was born, and from him, Khatvanga was born. From Khatvanga, Dlrghavahu was born, from Dlrghavahu, Raghu was born, from Raghu, Aja was born, and from Aja, Dasaratha was born. This Dasaratha was the father Lord Ramacandra, the incarnation of Lord Hari, the master of the universe.

Text 23

Lord Kalki became very pleased while hearing about the glorious dynasty of Lord Ramacandra. He then requested King Maru to narrate Lord Ramacandra’s glories.

Text 24

Kmg Maru said: My dear Lord, no one can properly describe the pastimes of the Lord of Janaki. What to speak of others, even Lord Ananta with one thousand mouths is unable to do so.

Text 25

Still, by Your order, I will describe to the best of my ability the transcendental characteristics and pastimes of Lord Ramacandra, the hearing of which nullifies all sinful reactions and destroys all miseries.

LORD RAMACANDRA’S PASTIMES

Texts 26-27

Long ago, at the request of the demigods, headed by Brahma, Lord Ramacandra, the husband of Slta, who brought an end to the dynasty of Ravana, appeared as the son of Maharaja Das’aratha of the Surya dynasty Lord Rama distinguished Himself in His youth by killing many demons, headed by Tadaka, in the sacrificial arena of the sage, Visvamitra. It is only by the mercy of the supremely powerful Lord Ramacandra that one does not return to this material world He is the master of the art of discharging weapons, and His transcendental form is most charming to behold He appeared in this world along with His brother, Laksmana The Lord, His brother, and Visvamitra went to the assembly of King Janaka.

Text 28

In that assembly, Rama andLaksmana satbehind thegreat sage, Visvamitra, just as Candra sits behind Brahma in his assembly. When King Janaka saw the greatly effulgent Ramacandra, the original Personality of Godhead, t h e Supreme Absolute Truth, h e was convinced that H e was the suitable husband forhisdaughter. Although theking had arranged for certain conditions tobemetbytheperson who would accepthis daughter’s Hand in marriage, he regretted this and so approached Lord Ramacandra.

Text 29

After being worshiped b y King Janaka, a n d receiving t h e sidelong glance of Slta, Rama, thesonof Dasaratha, effortlessly picked up the bow of Lord Siva and broke it in half. A tremendous sound filled the four directions. All the assembled kings and sages were astonished to see Rama’s extraordinary prowess.

Text 30

Thereafter, the pious King Janaka greeted Rama and His three brothers, according to th e prescribed procedure, and then Handed over his four nicely dressed and decorated daughters to them Thereafter, when Lord Ramacandra was returning to Ayodhya after His marriage, He met Parasurama, who was filled with great rage.

Text 31

Finally, when Ramacandra returned to His palace at Ayodhya, King Dasaratha consulted His ministers and decided to install Him as heir apparent to the throne. However, one of Das’aratha’s queens, Kaikeyi, having been influenced by a wicked maidservant, approached the king and forbade him to install Rama as the future king.

Text 32

As a result, Ramacandra, along with His wife, Slta, and brother, Laksmana, went to the forest in exile by the order of His father. The morose citizens followed them as far as they were permitted. After walking some distance, Lord Ramacandra arrived at the kingdom of Guhaka. There, the Lord gave up His royal dress and put on clothing made of tree bark and kept His hair matted.

Text 33

In the forest, Lord Rama, along with His wife and brother, lived like a sage. Everyone who cHariced to meet Him in the forest worshiped Him with great devotion. Eventually, the Lord built a cottage at Pancavati and continued to reside there. This was where Bharata came to try and persuade Lord Rama to return to Ayodhya. Lord Rama refused and continued to live in the forest for a period of fourteen years, despite knowing that His father had passed away in His absence.

Text 34

One day, as Sita, Rama, and Laksmana were sitting peacefully, Surpanakha, the sister of ten-headed Ravana, who was dressed very beautifully and thus appeared very charming with her smiling face, came there under the influence of lusty desires. Lord Rama made a gesture to Laksmana, who then took His sharp sword and disfigured the Raksasi by cutting off her nose.

Text35

Thereafter, Lord Ramacandra killed Surpanakha’s brothers, Khara and Dusana, who commanded an army of fourteen thousand Raksasa soldiers, for the pleasure of Ravana. Finally, in order to please His wife, Sita, Rama killed the Raksasa, Maiica, who had assumed the form of a golden deer.

Text 36

Finding Slta alone in her cottage, the king of the Raksasas, Ravana, kidnapped her by means of deception. When Lord Rama returned home and could not find His beloved Slta, He lamented, crying out, “O Sita!” and fell unconscious.

Text 37

Lord Ramacandra searched for Slta everywhere, even in the hermitages of great sages and mountain caves, and throughout the forests. Finally, the Lord found the king of birds, Jatayu, as he was about to give up his life, and learned from him how Sira had been kidnapped by Ravana. The Lord performed the last rites for Jatayu, who was just like His father.

Text 38

Lord Ramacandra, the master of releasing arrows, became terribly afflicted by feelings of separation from Slta. In that condition, He went with Laksmana to Rsabha Hill, where He met Hanumana, the son of Pavana, who was a friend of Sugrlva and very expert at fighting.

Text 39

Thereafter, at the request of Sugrlva and Hariuman, Lord Rama killed Vali with an arrow known as sapta-patala-bheda and thus cemented His friendship with Sugrlva. By His mercy, Sugrlva became the king of the monkeys.

Text 40

Then, as indicated by Jatayu, Hariuman, the son of Pavana, while searching for Sita, crossed the ocean and went to Lanka, where he found Her in a grove of asoka trees. Hariuman conversed with Sita, and after gaining Her confidence, he returned to Lord Rama.

Text 41

By employing his immense prowess, Hariuman killed many Raksasas and set fire to the city of Lanka. Lord Ramacandra, after becoming enraged at the ocean, built a bridge across the water by floating stones and in this way reached Lanka, along with His monkey soldiers. There after they began t o destroy the gardens, fortresses, walls, and gates o f that great city.

Text 42

Themselves in armor and equipped themselves with all kinds of celestial weapons and began to destroy innumerable Raksasas, so that They appeared like the tongue o f a poisonous serpent.

Text 43

Nala, Angada, Sugrlva, Hariuman, Jamvavan, and other very powerful monkey soldiers of Lord Rama also killed many of the ten-headed Ravana’s followers, using big trees and mountain peaks as weapons. They were mad with rage at Ravana, the sworn enemy ofthe demigods, because he had kidnapped Sita.

Text 44

The unlimitedly powerful Laksmana killed Ravana’s son,Indrajit, who drank the blood of others and was surrounded by his wicked followers. He also sent Prahasta, Nikumba, Makaraksa, Vikata, and others to the abode of Yamaraja by means of His sharp sword.

Text45

Thereafter, the invincible and arrogant Ravana, who was surrounded by millions of warriors seated upon elephants, chariots, and horses, as well as infantry soldiers, approached Lord Rama, the worshipable leader of the army of monkeys. The incomparably powerful Lord Rama was equipped with celestial weapons as Ravana attacked Him.

Text 46

Lord Ramacandra of the Raghu dynasty released His arrows at Ravana, the king of the Raksasas, who was protected by the benedictions of Brahma, who appeared like a great mountain on the battlefield, and who was the avowed enemy of all godly persons, and his brother, Kumbhakarna.

Text 47

Soon, the entire sky became covered with the arrows released by Lord Rama and Ravana, so that it appeared to be full of dark clouds. As the arrows and other weapons clashed, they created terrible sounds and sparks, so that the sky appeared to be lit with flashes of lightning. The sounds of drums were heard on that great battlefield, which took on a very grim appearance.

Text 48

Finally, ten-headed Ravana, who creates fear even in the mind of the king of the demigods, was killed by a powerful arrow of Lord Ramacandra, compounded by the curse of angry Sita. Hariuman joyfully reunited Sita, who was pure like fire, with Lord Ramacandra, before they all returned home.

Text 49

By the request of Indra, the king of the demigods, Lord Ramacandra entrusted the responsibility for ruling the kingdom of Lanka to V ibhisana.

Text 50

Thereafter, Lord Ramacandra, surrounded by the best of monkeys and accompanied by Laksmana and Slta, returned to Ayodhya after mounting the celestial Puspaka chariot that was given to Him by Kuvera. While passing over the forests in which He had earlier resided during His exile, the Lord remembered how He had lived like a sage, and had become a good friend of Guhaka.

Text 51

After His return to Ayodhya, the Lord was worshiped by the great sages. He pacified His brother, Bharata, who had been greatly pained due to separation from Him. By the order of His mothers, Lord Rama sat on His father’s throne and commenced ruling the kingdom. His coronation ceremony was performed by great sages, headed by Vasistha Muni. While seated upon the throne as the King of Ayodhya, Lord Rama appeared like the king of the demigods and master of all living entities.

Text 52

Simply by the Lords’ presence, the kingdom of Ayodhya flourished in all respects. The brdhmanas cheerfully engaged in performing their austerities and all the subjects scrupulously observed religious principles. Because the clouds showered sufficient rain at the proper time, the earth appeared green and full of prosperity. Indeed, the people of the entire world became peaceful and pious.

Text 53

By exhibiting His transcendental qualities, Lord Ramacandra, the reservoir of pleasure, fulfilled the desires of everyone, and especially pleased the heart of Sita. In this way, the Lord ruled Ayodhya for eleven thousand years. He satisfied the demigods by performing many gorgeous sacrifices, including three horse sacrifices.

Text 54

Then, for some reason, Lord Rama exiled Sita to the forest, so that He appeared to act mercilessly. At that time, the magnanimous sage, Valmiki, gave Sita shelter in his asrama.

Texts 55-56

In due course o f time, Sita gave birth to two glorious sons, named Lava and Kusa, at the hermitage of the sage,Valmiki. After growing up,they sang the narration of Lord Ramacandra’s pastimes composed bv Valmiki. When Valmiki brought Sita and Her two sons to see Lord Rama, the Lord said to Her: You must again enter fire to prove Your purity. Upon hearing these words, mother Sita entered within the earth and went to Rasatala.

Text 57

Thereafter, Lord Ramacandra, His family priest, Vasistha, and His brothers, followers, and indeed all the inhabitants of Ayodhya, including the animals,happily bathed in the River Sarayu, and then ascended to Vaikuntha on celestial chariots.

Text 58

By faithfully hearing these nectarean narrations of Lord Ramacandra’s pastimes, one gets relief from allmaterial pangs, isawarded good children, wealth, and followers, and ultimately attains the spiritual world. While hearing this narration, one’s mind floats in an ocean of transcendental bliss as the ocean of material existence dries up, so that by the mercv of the Lord of Laksmi, one attains liberation.

Thus ends the translation of the seventeenth chapter of SriKalki Purana.

Texts 1-4

From Lord Rama was born Kusa, Kusa’s son was Atithi, Atithi’s son was Nisada, whose son was Nabha, and his son was Pundarika. Pundarika’s son was Ksemadhariva, whose son was Devanika, Devanlka’s son was Hina, and his son was Paripatra. Paripatra’s son was Balahaka, Balahaka’s son was Arka, Arka’s son was Rajanabha, his son was Khagana, Khagana’s son was Vidhrta, whose son was Hiranyanabha, and Hiranyanabha’s son was Puspa. Puspa’s son was Dhruva, Dhruva’s son was Syandana, Syandana’s son was Agnivarna, and his son was the very powerful Sihgra, who is my father. My name is Maru, but some people call me Budha, or Sumitra.

KING MARU AND KING DEVAPI

Texts 5-6

I have been residing at the village of Kalapa, practicing penance. Recently, I heard of your incarnation from Satyavati’s son, Vyasadeva, and so I have come here to see You. About one hundred thousand years of Kali-yuga have passed. You are the Supersoul, residing within the hearts of all living beings. Simply by surrendering to You, all of one’s sinful reactions accumulated during millions of lifetimes are vanquished, one’s piety and reputation are enriched, and all of one’s desires are fulfilled.

Text7

Lord Kalki said: My dear Maru, after hearing about your ancestors, I can understand that you belong to the Surya dynasty. Who is this person accompanying you? He appears to possess all the auspicious characteristics.

Text 8

Upon hearing the words of Lord Kalki, King Devapi very humbly spoke as follows.

Texts 9-10

Devapi said: After the final dissolution of the universe, four-headed Brahma was born from Your lotus-like navel. His son was Atn, whose son was Candra. Candra’s son was Budha, Budha’s son was Purorava, Pururava’s son was Nahusa, and Nahusa’s son was King Yayati. Yayati begot two sons, named Yadu and Turvasu, within the womb of his wife, Devayani.

Text 11

О Lord of the universe, later on, Yayati begot three more sons named Druhya, Anu, and Puru, in the womb of Sarmistha. Just as, during the creation of the universe, false ego creates the five gross material elements, King Yayati begot these five sons.

Texts 12-13

Puru’s son was Janmejaya, whose son was Pracinvan. Pracinvan’s son was Pravira, Pravlra’s son was Manasyu, Manasyu’s son was Abhayada, Abhayada’s son was Uruksaya, Uruksaya’s son was Tryarum, whose son was Puskararuni. Puskararuni begot a son named Brhatksetra, whose son was Hasti, after whom the city of Hastinapur was named.

Texts 14-16

Hasti had three sons named Ajamldha, Ahimldha, and Puramldha. Ajamldha’s son was Rk, whose son was Sanvarana Sanvarana’s son was Kuru, Kuru’s son was Panksit, and Panksit’s sons were Sudhariu, Jahnu, and Nisada. SudHariu’s son was Suhotra, Suhotra’s son was Cyavana, and Cyavana’s son was Brhadratha, whose son was Kusagra, Kusagra’s son was Rsabha, Rsabha’s son was Satyajit, Satyajit’s son was Puspavan, and his son was Nahusa.

Texts 17-18

Brhadratha had also begotten the wicked Jarasandha, within the womb of another wife. Jarasandha’s son was Sahadeva, Sahadeva’s son was Simapi, Simapi’s son was Srutasrava, Srutasrava’s son was Suratha, and his son was Viduratha. The son of Viduratha was Sarvabhauma, Sarvabhauma’s son was Jayasena, Jayasena’s son was Rathariika, and his son was the wrathful king, Yutayu.

Text 19

The son of Yutayu was Devatithi, Devatithi’s son was Rksa, Rksa’s son was Dillpa, and his son was Pratipaka. My dear Lord, I am the son of Pratipaka, and my name is Devapi.

Text 20

I Handed over my kingdom to Santanu and went to reside at the village of Kalapa, where I perform austerities with undivided attention After hearing about Your appearance within this world, I came here to see You.

Text 21

Maru and I, along with other sages, will certainly attain the exalted destination attained by self-realized souls, by the mercy of Your lotus feet. Thus, we will never again fall into the jaws of death.

Text 22

Upon hearing this, lotus-eyed Lord Kalki smiled and then spoke in an assuring manner.

Text 23

Lord Kalki said: What you have said is correct. Both of you are very pious kings. Now, by My order, you should go to your traditional abodes, and prepare to rule your kingdoms.

Text 24

My dear King Maru, very soon, I will destroy all the sinful mlecchas who simply torment the citizens. After doing so, I will come to your capital city, Avodhya, where I will perform your coronationceremony.

Text 25

My dear King Devapi, after I decimate the wicked Pulkasas, I will come to your capital city, Hastinapura, and perform your coronation ceremony.

Texts 26-30

I will continue to give you all protection while residing at Mathura. I will kill Sayayakarna, Ustramukha, Ekajangha, and Bilodara and thereafter, re-establish Satya-yuga for the welfare of all pious souls. Both of you are very expert in understanding all kinds of scriptures and employing all types of weapons. You should now give up your garb as ascetics, and to destroy the enemies of the earth, put on your royal garments and armor and travel with Me as My associates. My dear Maru, King Visakhayupa has a beautiful and highly-qualified daughter that he will give you in marriage. You will become the king of

the land and for the benefit of all your subjects, act according to My instructions. My dear Devapi, you will marry Santa, the daughter of Rucirasva.

Text 31

After hearing these words, King Maru, King Devapi, and all the assembled sages joyfully accepted Lord Kalki as the incarnation ot the Supreme Personality of Godhead, Lord Hari.

Texts 32-33

As Lord Kalki was thus conversing with the kings and sages, two celestial chariots that were brilliant like the sun and decorated with countless jewels, which were constructed by Visvakarma and filled with celestial weapons, and which fulfill all of one’s desires, descended from the sky. With great enthusiasm, everyone exclaimed: What are we seeing!

Texts 34-35

Lord Kalki said: It is understood that both of you are powerful kings who embody the potency of Surya, Candra, Yama, and Kuvera, and have descended to protect the earth. Up until now, you remained incognito. By My order, take these two chariots, which are given to you by Indra, the king of heaven.

Text 36

As Lord Kalki, the husband of Padmavati and maintainer of the universe, was speaking, the demigods began to shower flowers from the sky while the assembled sages offered Him selected prayers.

Text 37

Cool and pleasing breezes began to blow, making the atmosphere very soothing. These breezes had crossed the waves of the River Ganges, which rests on the head of Mahadeva, and thus caresses Parvatl’s soft limbs, giving her pleasure.

Text 38

Thereafter, an effulgent lotus-eyed mendicant, who looked like sage, Sanaka, arrived there. This exalted personality was always in a joyful mood. His complexion was the color of molten gold, and he appeared to be the shelter of religious principles. He was beautifully dressed, matted hair crowned his head, and he carried a staff. He was extraordinary. Simply by contact with the breezes that touched his body, one became purified.

Thus ends the translation of the eighteenth chapter of Sri Kalki Purana.

CHAPTER NINETEEN

The Appearance of Satya-Yuga and a Descriptionof the Different Manns.

Text 1

Suta GosvamI said: As soon as they saw this mendicant, Lord Kalki and His associates stood up to show respect, and then worshiped him with offerings of pddya, arghya and acamanlya.

Text 2

After comfortably seating that member of the renounced order of life, who was greatly respected by the members of the other dsramas,the Lord inquired: Who are you? You must have come here as a result of My good fortune.

T ext3

Great souls, who are the well-wishers of all living entities,often travel throughout the world just to deliver the fallen conditionedsouls.

Text4

Maskarl said: О husband of Laksmi, I am your eternal servant, the personification of Satya-yuga. I have come here to see Your present incarnation and thus witness its opulence.

Texts 5-6

You are without any material designations and beyond the influence of time, and yet You have appeared for some time within the vision of the materially-designated souls, by the arrangement of Your internal potency. Material time, measured in moments, hours, days, nights, fortnights, months, seasons, years, yugas,and the reign of the fourteen Manus, moves by Your supreme will.

Texts 7-11

There are fourteen Manus who appear in one day of Brahma. They are Svayambhuva, Svarocisa, Uttama, Tamasa, Raivata, Caksusa, Vaivasvata, Savarm, Daksa Savarni, Brahma Savarni, Dharma Savarni, Rudra Savarni, Loka Visruta, Veda Savarni, and Indra Savarni. These Manus are fragmental parts of Your supreme opulence. They assume various names and forms, just to carry out their respective duties.

Texts 12-13

Twelve thousand years of the demigods is the duration of the four yugas on earth. The duration of Satya-yuga is four thousand celestial years, Treta-yuga is three thousand celestial years, Dvapara-yuga is two thousand celestial years, and Kali-yuga is one thousand celestial years. The transitional periods of the four yugas are four hundred, three hundred, two hundred, and one hundred celestial years, respectively. In this way, the total comes to twelve thousand celestial years.

Text 14

The duration of the reign of each Manu is seventy-one cycles of the four yugas. Fourteen Manus reign during one day of Brahma. This is also the duration of Brahma’s night.

Text 15

In this way, Brahma passes his days, nights, fortnights, months, seasons, and years, until the duration of his allotted time is over.

Text 16

Brahma lives for one hundred years and after death, he merges into Your existence. After the final dissolution of the universe, Brahma once again is born from Your lotus navel.

Text 17

I am the personified Satya-yuga. During my lifetime, pure religious principles are observed and protected I have received the name Satya because the people this age are pious and truthful.

Texts 18-20 it! dadva ca asrutya

Lord Kalki was surrounded bv His associates, and after hearing these words of Satva-yuga, He felt delighted. TheLord, in consideration of the aiiival of Satva-yuga, ordered His devotees as follows, with a desire to root out Kali: Pick up your weapons and prepare yourselves to march. Make an estimate of the strength of our army. How many chariot warriors, how many elephant warriors, how many horse soldiers, and how many foot soldiers do we have?

Thus ends the translation of the nineteenth chapter of SriKalki Purana.

CHAPTER TWENTY

Lord Kalki Goes Outto Conquer Kali and his allies

Text 1

Suta Gosvami said: Thereafter, according to the desire of Lord Kalki, the mighty-armed King Maru and King Devapi attended to their marriages and then returned to the Lord.

Texts 2-3

Both were famous as heroic warriors and the foremost among wielders of the bow. They were surrounded by their soldiers, who were equipped with all varieties of weapons. Due to the presence of their vast armies, the earth trembled.

Texts 4-6

King Visakhayupa commanded an army consisting of one hundred thousand elephants, ten million horses, and seven thousand chariots. He was also accompanied by two hundred thousand infantry soldiers, equipped with sharp weapons. Their chadaras and turbans flapped in the breeze Apart trom these soldiers, the king had amassed fifty thousand reddish horses, ten thousand maddened elephants, a countless number of chariots, and nine hundred thousand foot soldiers.

Texts 7-9

Lord Kalki, the conqueror of conquerors and Lord of the universe, had an army of ten aksauhinls. Surrounded by His nephew and other relatives and well-wishers, He appeared like Jndra, the king of heaven, surrounded by all the demigods Just as Lord Kalki was about to cheerfully depart on His conquest of the entire world, Dharma, who had been obstructed by the powerful Kali, arrived there in the garb of a brahmana.

Texts 10-13

Just to have the darsana of Lord Kalki, and to inform Him of their activities, Rta, Piasada, Abhaya, Sukha, Priti, Yoga, AnaHarikara, Smrti, Ksema, Pratisraya, and Nara-narayana, the plenary portions of Lord Hari, as well as Dharma’s wife and children,Sraddha,Maitrl, Daya Santi, Tusti, Pusti, Kriya, Unnati, Buddhi, Medha, Titiksa, and Lajja, who are all maintainers of genuine religious principles, along with their friends and relatives, accompanied Dharma.

Texts 14-15

Upon seeing the brahmana approach, Lord Kalki humbly greeted him and then worshiped him according to the prescribed procedure Theieafter, the Lord inquired: My dear sir, who are you? From which kingdom have you come, along with your wife and children, appearing like a lusterless planet? Tell Me everything in detail.

Text 16

As the devotees of Lord Visnu may lose their strength and enthusiasm when tortured by the atheists, your wife and sons appear similarly disheartened.

Text 17

After hearing these words of Lord Kalki, the husband of Kamala, Dharma, who appeared to be without shelter and thus morose, began to narrate his story.

Text 18

Before speaking, Dharma, along with his wife, sons, and followers, worshiped the reservoir of pleasure, Lord Kalki. After doing so, he offered his obeisances and then stood before the Lord with folded Hands and spoke as follows.

Text 19

Dharma said: My dear Lord Kalki, please hear my stoiy. I was born from Your chest, just as Brahma was born from Your navel My name is Dharma and my duty is to fulfill the desires of all living entities.

Text 20

I am the foremost of demigods. I receive a share of sacrifice performances. I fulfill the desires of saintly persons by awarding them the results of their religious practices. By Your order, I work for the welfare of all pious souls.

Text 21

At present, various clans of mlecchas, like the Sakas, Kambojas, and Sabaras, reside under the control of Kali. Kali is very powerful and he has defeated me by his superior influence.

Text 22

О shelter of the world, at piesent, all the saintly persons of the world are being harassed by Kali and are thus burning in the fire of material existence. It is for this reason that I have come to take shelter of Your lotus feet.

Texts 23-24

After hearing these piteous words of Dharma, Lord Kalki, the remover of distress, gave assurances to everyone, saying: О Dharma, just see how Satya-yuga personified has also come here. This is King Maru of the Surya dynasty. You know very well that at the request of Grandfather Brahma, I have assumed this form of Kalki avatara.

Text 25

You will be happy to learn that I have already defeated the Buddhists residing at Kltaka-desa. My mission is to destroy all the miscreants who are envious of you and the other Vaisnavas. You can now wander fearlessly over the earth because I am just about to set out on a tour to conquer all the kings of the world.

Text 26

Because Satya-yuga is about to commence, and because I am personally present on this earth, there is no reason for you to be afraid. Why should you come under the influence of illusion? Just live happily, along with sacrifice, charity, penance, and vows.

Text 27

О Dharma, every pious person within the universe loves you. You and your sons and followers should go out and conquer all directions by subduing your enemies. Very soon I will follow you.

Text 28

By hearing Lord Kalki’s pleasing speech, Dharma experienced great satisfaction. Becoming convinced of his ability to subdue his enemies, by the Lord’s mercy, Dharma made up his mind to set out.

Text 29

When Dharma departed to conquer the world, his wives and children stayed at Siddhasrama.

Texts 30-31

To assist Dharma in his fight against Kali, saintly persons became his military garments and armor, the Vedas and Brahman became his chariot, the supplementary Vedic literature became his arrows and his

determination, the seven notes of the musical scale became the seven horses driving his chariot, the brdhmanas became his chariot driver, and Agni became his seat. In this way, Dharma set out to conquer Kali, along with a formidable army.

Texts 32-33

Lord Kalki also departed, along with His associates, including personified sacrifice, charity, penance, self-control, and the prescribed rules and regulations, with the intention of defeating the clans of mlecchas,such as the Khasas, Karnbojas, Savaras, and Vaivaras. The Lord went to the favorite residences of Kali, which were the playgrounds of ghosts, foxes, and jackals.

Text 34

These places were permeated with the foul odor of decaying beef, and they were infested with crows and owls. Kali’s domain can be found wherever there is gambling and intoxication, as well as where women constantly quarrel.

Texts 35-38

Kali’s favorite places of residence are always causes of fear and danger. The men in these places are controlled by women. When Kali received the news of Lord Kalki’s impending arrival, he quickly gathered his sons and grandsons and left his kingdom, the city of Visasana, after mounting his chariot, which bore the symbol of an owl. When Dharma saw Kali fleeing, by the order of Lord Kalki, he confronted him, along with the sages. Rta battled Dambha, Prasada fought with Lobha, Abhaya challenged Rosa, and Sukha attacked Bhaya. Niraya vigorously fought with Priti, showering various weapons.

Text 39

Yoga contended with Adhi, the powerful Ksema fought with Vyadhi, Pras’raya fought with Giant, and Smrti attacked Jara.

Text 40

The fighting soon became very intense, as the demigods appeared overhead as spectators.

Text 41

King Maru entered the ranks of the powerful Khasas and Kambojas while King Devapi fought with the Colas and the Varvaras.

Text 42

King Visakhayupa fought valiantly against the Pulindas and Candalas, employing celestial weapons.

Text 43

Surrounded by His army and invoking many celestial weapons, Lord Kalki fought with Koka and Vikoka, who were excessively proud due to receiving a benediction from Brahma.

Text 44

These two brothers were the foremost among the demons, they were always intoxicated, and they were very expert fighters. They were like two halves of one body, exceedingly powerful, and a cause of great fear for the demigods.

Text 45

Their bodies were as hard as thunderbolts and thus impervious to weapons. They had been engaged in conquering all directions. When they fought together, they were so formidable that they could defeat even death personified. Surrounded by powerful soldiers, they fought with clubs in their Hands.

Text 46

In the battle between Lord Kalki and the two brothers, Koka and Vikoka, the leaders of both armies fought fiercely.

Text 47

The battlefield redounded with the terrific sounds made by the elephants and horses, the gnawing of teeth, the challenging words of the combatants, the twanging of the bows, as well as the slaps and punches.

Text 48

The frightening sounds of war cries spread all directions. It seemed that no one was able to escape the jaws of death. The demigods became so astonished while gazing at the ghastly scene that they practically fel from their celestial chariots.

Text 49

Due to the onslaught of innumerable weapons, including iron rods, swords, sakti weapons, tridents, spears, clubs, and arrows, the entire battlefield became littered with severed arms, legs, and trunks.

Thus ends the translation of the twentieth chapter of Sri Kalki Purana.


Kalki Puranam

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CHAPTER TWENTY-ONE

The Followers of Kali Are Defeated. The Killing of Koka And Vikoka.

Text 1

Suta GosvamT said: As the fighting raged, Dharma and Satya-yuga personified very angrily confronted Kali.

Text 2

Being injured and afflicted by showers of arrows, Kali got down from his donkey carrier and returned to his capital.

Text3

Kali’s chariot, which was adorned with a flag having the symbol of an owl, was shattered. His entire body was soaked with blood, the smell of a decaying mouse emanated from his body, and his face appeared fraught with fear. In this condition, He entered his residence.

Text 4

Meanwhile, Dambha, who was a disgrace to his family and a man of hollow character, being seriously wounded by the onslaught of sharp arrows, lost all enthusiasm to fight and returned home.

Text5

Lobha was soundly defeated by Prasada, who smashed his adversary’s head with his club Lobha’s chariot, the flag of which bore the emblem of a dog, was pulverized, and so he ran away from the battlefield while vomiting blood.

Text6

Abhaya defeated Krodha after a hectic fight. Krodha’s eyes became blood-red, and his foul-smelling chariot, the flag of which bore the emblem of a mouse, was smashed to pieces so that he had no option but to return to his city, Visasana.

Text7

Sukha slapped Bhaya so forcefully that he immediately gave up his life. Niraya also fell down dead onto the battlefield after being pummeled by Priti.

Text 8

Satya-yuga personified fought so heroically while showering his arrows that Adhi and Vyadhi dismounted their carriers and fearfully ran to safety.

Text 9

After the enemy had been routed,Dharmaand Satya-yuga personified entered Kali’s capital, Visasana, and set the whole city ablaze by releasing fiery arrows. Indeed, Kali was also burnt in the conflagration, but he managed to survive.

Text 10

Because his sons and wives were killed in the fire, Kali felt he had no alternative but to renounce his kingdom He left the city alone and traveled to another country, while continually shedding tears out of distress.

Text 11

Meanwhile, many mlecchas, including the Sakas and Kambojas, were vanquished by the celestial weapons of King Maru King Devapi vanquished the Savaras, Colas, and Varvaras, with verv little effort.

Text 12

The greatly powerful Kmg Visakhayupa invoked celestial weapons to defeat the Pulmdas and Pulkasas.

Text 13

The pure devotee. King Visakhavupa, continued to slay his enemies with his sharp sword and torrents of arrows. Within a short while, most of the enemy soldiers lay dead upon the battlefield.

Text 14

Lord Kalki, who was especially accomplished in the art of fighting with a club, caused a great tear to enter the hearts of the enemy as He oppressed Koka and Vikoka.

Text 15

Кока and Vikoka’s father was Vrkasura, and Sakuni was their grandfather. Just as Lord Hari had previously fought with the demons, Madhu and Kaitabha, Lord Kalki now fought with these two brothers.

Text 16

The two brothers then managed to land a terrible blow of the club upon the body of Lord Kalki, so that He appeared injured. Indeed, the Lord’s club fell from His Hands, and upon seeing this, the spectators became astonished.

Text 17

The Lord, the conqueror of the three worlds and master of the universe, remained unperturbed, however, and in a fit of rage, He retaliated by severing Vikoka’s head with His lance.

Text 18

Although Vikoka appeared to be dead and gone, when his brother simply gazed upon him, he was at once revived. Upon seeing this, the demigods, and also Lord Kalki, the destroyer of His enemies, were amazed.

Text 19

In retaliation for Koka’s bringing his brother back to life, Lord Kalki immediately severed his head. Once again, however, simply by Vikoka’s glance, Koka’s head was replaced and he continued fighting as if nothing had happened.

Text 20

The two powerful and deceitful demon brothers felt renewed enthusiasm as they continued to attack Lord Kalki, appearing like fate and death personified.

Texts 21-22

With swords and shields in their Hands, Koka and Vikoka struck the Lord, again and again. Lord Kalki became further enraged and at last, He simultaneously cut off both their heads. And yet, much to His surprise, both heads miraculously rejoined their trunks as everyone looked on in astonishment. Lord Kalki anxiously contemplated the matter for a moment, and then the two brothers resumed their attack At this time, Lord Kalki’s horse began to very forcefully kick the two brothers.

Text 23

This made the two invincible demons mad with rage, so that their eyes became red. Turning their attention away from the Lord, they pierced His horse with their sharp arrows.

Text 24 tayorbhujantaram so’svah

The infuriated horse then bit Koka and Vikoka’s arms, breaking their bones and causing their bangles and amulets to fall to the ground. In retaliation, the two demons caught the horse by its tails, just as a boy sometimes grabs the tail of a calf.

Text 25

The enraged horse then kicked both demons in the chest with its hind legs, and the blows felt just like thunderbolts.

Text 26

Although the two heroes fell unconscious onto the ground, they quickly regained their senses and stood up, challenging Lord Kalki to continue fighting.

Text 27

Meanwhile, Lord Brahma, who had been watching the battle from the sky, approached Lord Kalki and spoke with folded Hands. My dear Lord, You will not be able to kill these two demom with weapons.

Text 28

You will have to kill them simultaneously with the use of Your bare Hands. As long as one ot them remains alive, he can instantly bring back the life of his brother.

Text 29

After hearing the words ot Brahma, who was born from the universal lotus flower, Loid Kalki abandoned His horse and weapons. Being inflamed with rage, the Lord suddenly landed two powerful punches that were just like thunderbolts, simultaneously smashing the two brothers’ heads.

Text 30

In this way, the two demons, who were a great cause of fear even for the demigods, and so what to speak of others, fell onto the ground like two great mountains,their heads smashed.

Text 31

Being overjoyed, the Gandharvas began to sing, the Apsaras danced in ecstasy, and the sages offered prayers while the demigods, Siddhas, and Caranas showered flowers from the sky upon Lord Kalki.

Text 32

Lord Kalki felt great satisfaction after finally attaining victory over Koka and Vikoka. By invoking celestial weapons, the Lord proceeded to killed ten thousand enemy warriors while smashing their chariots and slaying their horses.

Text 33

The formidable Prajna killed one hundred thousand enemy soldiers and Sumantu killed twenty-five thousand.

Text 34

Other powerful warriors, filled with a terrible rage, including Gargya, Bhargya, and Visala, also joined the pray, killing innumerable mlecctxas and Nisadas.

Text 35

After defeating all His enemies, Lord Kalki and His associates proceeded towards the city of Bhallatanagara, which was inhabited by Sayyakarnas.

Text 36

While going, Lord Kalki and the kings accompanying Him were glorified by everyone and music filled the air. The Lord was fanned by cdmaras as His entourage, which consisted of countless soldieis bearing celestial weapons, proceeded in a joyful mood, riding upon their chariots, horses, and elephants.

Thus ends the translation of the twenty-first chapter of Sri Kalki Purana

CHAPTER TWENTY-TWO

Lord Kalki Travels To Bhallatanagara Ruled By Sasidhvaja. A Great Battle Takes Place.

Text 1

Suta Gosvami said: After a short while, Lord Kalki, sword in Hand and riding upon His horse, arrived at the city of Bhallata, accompanied by His vast army.

Text 2

The king of Bhallata was a great mystic yogi who was aware that Kalki was an incarnation of the Supreme Personality of Godhead, Lord Hari. Still, he came out of his city, along with his army, to fight with the Lord.

Text 3

This king, named Sasidhvaja, was actually a devotee of Lord Krsna, and he was constantly merged in transcendental ecstasy He was very intelligent, Handsome, wealthy, and very powerful.

Texts 4-5

His chaste and devoted wife, Susanta, observed many religious vows in relation to Lord Hari. When she saw that her husband was about to right with Lord Kalki, she said: My dear husband, Kalki is the Supreme Lord and Supersoul of all living entities. How can you dare to strike and injure His body?

Text 6

King Sasidhvaja said- О goddess Susanta, in battle, there is no tault in injuring the body of an elderly person, or even one’s disciple. This principle has been ordamed by Brahma himself.

Text 7

If one comes out victorious in battle, he can enjoy his kingdom without any hindrance, and if he dies on the battlefield, he goes to enjoy celestial happiness in heaven. Therefore, for a kshatriya, both victory and defeat are auspicious.

Texts 8-9

Susanta said: The enjoyment of a kingdom without hindrance, and the attainment of the heavenly planets may be accepted as the goal of life by those who are intoxicated by thoughts of sense gratification, but they are most insignificant for those who render service at the lotus feet of Lord Hari О lord, you are a servant and Lord Kalki is the master You have no desires for material enjoyment, and He is the bestower of the fruits of action. Considering this, how is it possible for you to fight with Him?

Text 10

King Sasidhvaja said: My dear goddess, both the Supreme Lord and His servants are transcendental to the dualities of material existence, such as happiness and distress. Material designations are mistakenly attributed to the Lord and His devotees because they appear in bodies resembling those of the material world. Therefore, fighting is simply another of our pastimes.

Text 11

Because the Supieme Lord appears in a human-like form, He displays anger, ambition, and other human qualities Therefore, why should He not display the desire for enjoyment?

Text 12

The Supreme Personality of Godhead is eternal, and full of knowledge and bliss. When He incarnates within this world, He remains as He is, even though He assumes a body similar to that of a human being. He and His servant’s birth, activities, and disappearance are transcendental, although to materialists they appear mundane.

Text 13

The object of service, the servant, and the service are creations of the Lord’s internal potency. A devotee’s realization that the living entities are simultaneously one with and different from the Supreme Lord awards him the three objectives of life.

Text 14

О goddess, it is for this reason that I am eager to fight with Lord Kalki. You should now worship the Lord of Laksmi with great attention.

Text 15

Susanta said: О lord, I am very glad that you have such a wonderful service attitude toward Lord Hari. There is no other objective in this world or the next to Hari Lord Visnu.

Text 16

Upon hearing Susanta speak in this way, and seeing her offer obeisances to the Lord, King Sasidhvaia remembered Lord Hari as tears came to his eyes. Indeed, he felt proud to be a devotee of Lord Visnu.

Text 17

Thereafter, the king joyfully embraced his wife and then entered the battlefield while remembering Lord Hari and chariting His holy names, along with countless Vaisnava warriors.

Text 18

After entering the battlefield, King Sasidhvaja created great destruction in the ranks of the army of Lord Kalki. At this time, the powerful Sannadhas and Sayyakarnas picked up their weapons and fought along with their king.

Text 19

Sasidhvaja’s son, Sriman Suryakeru, was a great warrior and master bowman, and a devotee of Lord Hari He fought with kmg Maru of the Surra dvnasty.

Text 20

Suryaketu’s younger brother was named Brhatketu He wa< very Handsome, he had a voice like a cuckoo,and he was very expert at fighting with a club He fought with King Devapi.

Text 21

King Visakhayupa, surrounded by many elephant warriors and brandishing celestial weapons, confronted King Sasidhvaja.

Text 22

In the midst of the dust raised by the hooves of the horses, the greatly powerful Gargya, a master bowman whose arms moved like the wind and who rode upon a red horse, engaged in fighting with the very expert bowman, Santa.

Text 23

The battle became very intense as all these powerful warriors fought with their tridents, clubs, arrows, anchors, spears, swords, maces, and axes.

Text 24

The battlefield became a collage of flags, poles, emblems, clubs, umbrellas, camaras, and dust raised by the hoofs of the horses.

Text 25

The demigods observed this fierce battle from their positions behind the clouds The Gandharvas hovered over the battlefield, singing in sweet voices.

Texts 26-28

Indeed, a huge crowd gathered to witness the battle. Because of the deafening noise created by the blowing of conch shells, beating of drums, challenges of the warriors, cries of the elephants, neighing of horses, and clash of weapons, no one could hear what their companions were saying Everyone engaged in fighting with their equals. Soon, the battle came to resemble a great fight between the demigods and demons, thus giving Yamaraja many candidates for punishment.

Text 29

Numerous soldiers belonging to the armies of both Lord Kalki and Sasidhvaja lost their arms, legs, and heads in that great battle.

Text 30

Some injured soldiers ran here and there, screaming with pain, others made grotesque sounds, while still others lay soaked with blood. Some wounded soldiers fell onto other warriors, and others were crushed under the legs of horses and elephants, and the wheels of chariots.

Text 31

In that great battle, may tens of millions of great warriors lost their lives, so that the battlefield became a river of blood Although certainly a ghastly sight, ghosts, hobgoblins, jackals, demons, and foxes were very happy to see that river.

Text 32

The crowns floating in that river of blood appeared like swans, the slain elephants looked like its banks, the chariots were boats, the severed Hands and legs were fish, and the innumerable swords looked like so much golden sand on the shore.

Text 33

In this way, the entire battlefield wore the appearance of a mightv river.

Text 34

The strongly-built Suryaketu, who looked like a second YamarSja, covered King Maru with showers of arrows. In retaliation, Maru released ten wonderful arrows that injured Suryaketu.

Texts 35-36

Being pierced by Maru’s arrows, Suryaketu became enraged and countered by killing the king’s horses, one by one. He then broke King Maru’s chariot to pieces, smashing it with his club. Due to being struck by one of the blows, King Maru lost his balance and fell to the ground unconscious.

Text 37

King Maru’s loyal charioteer quickly came and placed him on another chariot. Meanwhile, the powerful Brhatketu dazed Devapi with his incessant stream of arrows.

Text 38

As thick fog covers the sun, Devapi, who had been greatly afflicted by Brhatketu’s arrows, picked up his bow and countered his adversary’s arrows with his own.

Text 39

King Devapi then employed his wonderful golden arrows to break Brhatketu’s tridents and other weapons into pieces. Brhatketu, who had also became inflamed with rage, picked up his bow and showered more arrows upon his adversary.

Text 40

Brhatketu then released golden arrows having iron tips and vultures’ feathers, piercing Devapi all over his body.

Text 41

Devapi countered with his sharp arrows and managed to break Brhatketu’s celebrated bow. Finding no other means, Brhatketu unsheathed his sword and charged at Devapi in a final attempt to kill him.

Texts 42-43

That great warrior, Brhatketu, was able to kill Devapi’s horses and chariot driver as the fierce battle continued. Devapi then threw down his bow and gave his enemy a powerful blow wirh his fist. Brhatketu was stunned and so Devapi grabbed him and began squeezing his neck as it was held between his arm and chest. As a result of this, the twenty-four-year- old Brhatketu fell down unconscious onto the battlefield, as if dead.

Text 44

Upon seeing his brother as if bereft of life, Suryaketu brought his fist down onto Devapi’s head. As a result of that terrible blow, which appeared like the striking of a thunderbolt, Devapi also fell down unconscious. At this, Suryaketu mercilessly attacked Devapi’s soldiers, causing them to scatter.

Text 45

At about that time, King Sasidhvaja happened to see Lord Kalki roaming the battlefield The Lord’s eyes were like lotus petals, His complexion was very dark, and His effulgence was as bright as the sun He appeared to be the shelter of the universe. He was dressed in yellow garments and His arms extended to His knees. On His head was placed a transcendental crown.

Text 46

Lord Kalki’s body appeared even more brilliant due to the reflections of His jeweled ornaments. The Lord presented a very pleasing sight for everyone. Indeed, His darsana destroyed the contamination within everyone’s heart. All the kings, headed by Visakhayupa, surrounded the Lord, and Dharma and Satya-yuga personified were seen worshiping Him.

Thus ends the translation of the twenty-second chapter of Sri Kalki Purana.

CHAPTER TWENTY THREE

King Sasidhvaja Brings the Unconscious Lord Kalki to His Palace

Text 1

Suta GosvamI said: As King Sasidhvaja gazed upon the enchanting form of Lord Kalki, the incarnation of Lord Hari, and thus the only real object of meditation, who was seated on His celestial horse, holding a sword, he spoke as follows.

Text2

Loid Kalki, the master of the universe, is decorated with transcendental ornaments and equipped with a bow and arrows, so that it appears as if He is about to destroy all the suffering and sins of this material world.

T ext3

His mind surcharged with feelings of ecstasy, King Sasidhvaja said- О lotus-eyed Lord, please come and strike my chest.

Texts 4-5

О Supersoul, situated within the hearts of all living entities, out of fear of my arrows, please hide within my heart, which is filled with darkness Although You are without material qualities, You possess unlimited transcendental qualities. Although You are one without a second, You are prepared to attack Your enemies. Although You are without material desires, You have accepted the support of an army for achieving victory I would like to fight with the Supersoul of all living entities while everyone else stands aside as spectators.

Text 6

You are the almighty Lord. I will strike You hard, and while doing so, if I forget that You are the Supreme Lord, then I hope to achieve that inferior destination which is attained by those who discriminate between Lord Siva and Lord Hari.

Text 7

Upon hearing these words of King Sasidhvaja, the slayer of his enemies who possessed all kinds of weapons, Lord Kalki displayed some symptoms of anger, although by nature He is always peaceful, and thus began to release His arrows.

Text 8

However, King Sasidhvaja did not take this onslaught of arrows very seriously. As a mountain remains undisturbed by the cloud that showers rain upon it, King Sasidhvaja remained steady as he counteracted the Lord’s arrows with his own.

Text 9

King Sasidhvaja’s attack appeared to injure Lord Kalki and this made the fire of His rage burn brightly Thereafter, a fierce battle ensued wherein both combatants discharged celestial weapons.

Text 10

Both neutralized the effects of each other’s brahmastra by invoking another brahmastra, parvatiastra by employing another parvatiastra, vayu-astra by discharging another vayu-astra, parjanydstra by invoking an agni- astra,and garuddstraby employing apannagastra.

Text 11

In this way, Lord Kalki and King Sasidhvaja fought furiously while discharging their entire arsenal of weapons As they witnessed this contest, all the spectators, including the rulers of the universe, became frightened, thinking that the time of annihilation had arrived.

Texts 12ЛЗ

As the demigods watched the battle from their vantage point in the sky, when they saw a fiery weapon being discharged, their hearts became overwhelmed with fear. After awhile, Lord Kalki and King Sasidhvaja put aside their bows and arrows and began wrestling—kicking, punching, and slapping each other with all their strength.

Texts 14*15

Both Lord Kalki and King Sasidhvaja were very powerful warriors and expert in the art of fighting. Both became pleased to witness each other’s skill. When Lord Kalki slapped King Sasidhvaja, causing him to lose consciousness, the sound produced by that blow reminded everyone of the sound made by Lord Varaha as He delivered the earth from the nether regions at the beginning of creation. Within a moment, King Sasidhvaja regained his senses and stood up. In a fit of rage, the king smashed his fist upon the body of Lord Kalki making Him fall unconscious onto the ground.

Text 16

dharmah krtanca tarn drstva murcchitarh jagadisvaram

samdgatau tamdneturh kakse taujagrhenrpah

Upon seeing this, Dharma and Satya-yuga personified rushed to where Lord Kali, the master of the universe, was lying. However, before they could reach Him, King Sasidhvaja restrained them, holding them tightly in his arms.

Text 17

The king then embraced Lord Kalki to his chest and brought Him to his palace, considering himself to be very fortunate. He thought that no king of the earth would now be able to defeat his two sons.

Text 18

Thus, King Sasidhvaja returned home in a jubilant mood after defeating Lord Kalki, the Lord of the demigods, carrying Him on his chest, and Dharma and Satya-yuga personified in his armpits. Upon returning h met the kings wife Susanta, sitting in the temple of LordHari.

Text 19

Many other female devotees surrounded the queen, glorifying Lord Hari The king looked at Susanta’s lotus-like face and said: He who has taken birth in the village of Sambhala by the request of the demigods is this personality I am holding to my chest. He received an education, was married, and then vanquished many atheists and mlecchas.

Text 20

О goddess, Lord Kalki, the Lord of the heart, has now come to our house on the pretext of being unconscious. Dharma and Satya-yuga are also our guests and so you can worship them.

Text 21

Susanta offered her obeisances to Lord Kalki, Dharma, Satya-yuga, and her husband. Then, along with her companions, she began to dance while singing the glories of Lord Hari without inhibition.

Thus ends the translation of the twenty-third chapter of Sri Kalki Purana.

CHAPTER TWENTY FOUR

The Prayers of Susanta

Lord Kalki Marries King Sasidhvaja’s Daughter.

Text 1

Susanta said: О Lord Hari, all glories unto You. Please give up Your illusory pastime of being unconscious. О most intelligent one, kindly show me Your lotus feet, which are faithfully served by saintly persons and demigods.

Text2

Your body is fully spiritual and thus it is the most valuable object within the universe. This form of Yours is present within the hearts of the devotees. Your beautiful form bewilders even the mind of Cupid. Now, please do whatever You consider to be beneficial for me.

Text3

The world of lamentation goes far away if Your transcendental glories enter someone’s ears. The shower of nectar in the form of the sweet words emanating from your moon-like mouth pleases everyone Your face is adorned with a sweet smile Please speak something with Your lotus mouth that will benefit all classes of men.

Text 4

My husband is a person who irritates everyone. If he has caused You any pain, kindly give up Your anger and display some compassion. Otherwise, how will people believe that You are all-merciful?

Text5

The material body has been created with the five gross material elements as its ingredients, as well as the three subtle elements, all of which are manifestations of Your external energy. In the beginning, You glanced over material nature for the sake of Your pastimes, and then You enacted the creation, maintenance, and annihilation of the universe by Your three qualitative incarnations.

Text 6

My dear Lord, please bestow Your mercy upon us, who aspire for engagement in Your devotional service, even though we possess material bodies and senses that act under the direction of Your illusory energy, maya, which consists of three modes.

Text 7

Those who always chant Your holy names, which destroy the contamination of Kali, removes the fear of material existence, and enables one to develop transcendental qualities, even though undergoing material miseries at present, will never again have to accept a material body.

Text 8

Because of Your appearance within this world, the prestige of the devotees has been reinstated, the brahmanas once again engage in their ritualistic performances, the demigods feel secure, Satya-yuga will soon commence, religious principles are being obeyed, and the influence of Kali has slackened. May I also receive the benefit of Your incarnation.

Text 9

I have a husband, sons, grandsons, elephants, horses, flags, chariots, cdmaras, wealth, jeweled asanas, and countless other possessions but without the presence of Your lotus feet, all these things appear to be of very little value.

Text 10

О Lord of the universe, if Your encHariting smiling face, from which captivating and meaningful words emanate, does not cast its soothing glance upon me, then let me die without delay.

Text 11

As You traverse the surface of the earth, riding upon Your horse, Your presence removes all fear. You are the shelter of Brahma and Siva. You vanquish even the most powerful warriors with Your sharp arrows. You give protection to those who seek Your shelter after being defeated by You in battle. Your lotus face is as soothing as a hundred moons.

Text 12

Being greatly satisfied by Susanta’s prayers, Lord Kalki awakened from His state of unconsciousness and once again assumed the role of an invincible warrior.

Texts 13-14

Seeing Susanta in front of Him, as well as Satya-yuga personified to His left, Dharma to His right, and King Sasidhvaja behind Him, Lord Kalki spoke as if embarrassed: О lotus-eyed one, who are you? Why are you serving Me? Why is the great hero, Sasidhvaja, standing behind Me?

Text 15

0 Dharma! О Satyayuga! Instead of remaining on the battlefield, why have I been brought to the palace of the enemy?

Text 16

1 am the enemy of these women. Why are they serving Me in great happiness? I fell unconscious. Why did the great hero, Sasidhvaja, not kill Me?

Text 17

Susanta said: Who is there in Patalaloka, Svargaloka, or Bhuloka, whether he is a human being, serpent, demon, or demigod, that would not serve Lord Kalki, the incarnation of Lord Hari?

Text 18

All the people of the world are Your servants. It is the duty of everyone to adopt a friendly attitude toward You. My dear Lord, simply by seeing You, one’s animosity is vanquished. Who would dare to exhibit his enviousness bv fighting with You, Hand to Hand?

Text 19

Had my husband not fought with You in the mood of an enemy, would he have been able to bring You to his house?

Text 20

Myhusband is Your eternal servant and I am Your eternal maid servant. О mighty-armed Lord, You have come here simply to benefit us.

Text21

Dharma said: О vanquisher of Kali, I am very impressed to see how this couple renders devotional service unto You. They chant Your holy names and they take great pleasure in glorifying You.

Text22

Satya-yuga said: My dear Lord, I consider myself to be very fortunate to have witnessed the activities of these great devotees. By the influence of Your devoted servants, Your worship spreads throughout the universe.

Text 23

King Sasidhvaja said: My dear Lord, I had pierced Your body with many arrows while fighting with Y ou. Therefore, I am a great offender and so please punish me.You are our life and soul and yet, under the influence of uncontrollable lust and anger,I treated You as an enemy.

T ext 2 4

After hearing the king speak with such humility, Lord Kalki said: The simple fact of the matter is that you defeated Me in the battle.

Text25

Thereafter, King Sasidhvaja summoned his sons from the battle field and as desired by his wife, Handedover hisdaughter, Rama, toLord Kalki in marriage.

Texts 26-27

At that time,the kings Maru,Devapi,VisakhayQpa, Sayyakarna,and Rudhirasva arrived at Bhallata, at theinvitation of Sasidhvaja. Thus, the city became very crowded with thesoldiers of these rulers ofmen.

Text 28

The marriage ceremony of Lord Kalki and Rama was performed with great pomp with manv elephants, horses, chariots, soldiers present, so that a great tumult was created.

Texts 29-30

Everyone arrived on their various vehicles and carriers in a mood of joyful anticipation, eager to witness the wedding. The festive mood was enriched by the auspicious and delightful sounds ot drums, conch shells, and mrdangas, as well as the smging, dancing, and clapping of the ladies.

Texts 31-32

All the kings were provided with an incredible variety of sumptuous food and drnk. The brahmanas, ksatnyas, vaisayas,budras,and outcastes were also very nicely fed and given charity when they came to see Lord Kalki. All the while, the lotus-eyed Lord remained seated in the assembly.

Text 33

Just as the moon looks very beautiful in the midst of innumerable stars, so Lord Kalki, the king of kings, appeared glorious in the midst of that assembly.

Text 34

King Sasidhvaja slowly approached the lotus-eved Lord Kalki, the husband of Rama, and sat beside Him in a mood of awe and reverence, although he considered Him to be his son-in law.

Thus ends the translation of the twenty-fourth chapter of Sri Kalki Purana.

CHAPTER TWENTYFIVE

The Devotion of Sasidhvaja And His Previous History

Texts 1-2

Suta Gosvami said: The kings then began to speak to the exalted King Sasidhavaja and his wife, Susanta, in that assembly which included Dharma and Satya-yuga personified.

Texts 3-4

The kings said: You are now the in-laws of Lord Kalki, who is non- different from the Personality of Godhead, Narayana. We are very impressed by the devotional attitude of both of you, and so are the assembled sages, brahmanas, and others. We would like to know how vou became so advanced on the path of devotional service to the Supreme Lord.

Texts 5-6

My dear king, did someone give you instruction regarding the devotional service of the Lord, or is your devotion spontaneous? We simply would like to know how you became such an advanced devotee of the Lord. We know that by hearing this narration, the inhabitants of the three worlds will be purified, because such talks uproot the root cause of material existence.

Text7

King Sasidhvaja said: О kings, please listen attentively as I narrate to you the story of my previous life, and how I came to be a king who is devoted to the Lord.

Text 8

Thousands of years ago, I was born as a meat-eating vulture. My wife, Susanta, was a female vulture living in a nest at the top of a tree in the forest.

Text 9

She would travel from forest to forest and tree to tree, according to her desire. We sustained our lives by eating the rotting, stinking flesh of dead bodies.

Texts 10-11

One day, a cruel hunter saw us and so desired to capture us. For this purpose, he brought his tame vulture. At that time, we were famished and so when we saw the tame vulture, we approached it in the hopes of getting some flesh in charity.

Text 12

However, the result was that we fell into the trap of the hunter. As soon as he saw us ensnared within his net, the hunter joyfully came running and grabbed me by the neck. We tried our best to defend ourselves with our beaks.

Text 13

Wanting our flesh, the hunter took us to the banks of the Gandaki River, which is as good as the Ganges, and killed us by smashing our heads against a salagrama-sila.

Texts 14-15

Because we had given up our lives while touching a salagrama-sila on the shore of the holy Gandaki River, we were instantly awarded four- armed forms and ascended to Vainkuntha in an effulgent celestial chariot. We resided there for one hundred yuga cycles and then were transferred to Brahmaloka.

Text 16

In Brahmaloka, we resided for five hundred yuga cycles and then descended to Svargaloka, where we resided for four hundred yuga cycles.

Text 17

After residing in the heavenly planets, we were born in this mortal world. I can clearly remember how everything was made possible simply by the mercy of the suldgrdma-sila and Lord Hari.

Text 18

It is astonishing to think how one can remember his past lives after giving up his life on the banks of the River Gandaki. Simply by touching the water of that river, one can feel something extraordinary.

Text 19

When such a wonderful result is obtained by giving up one’s life while touching a salagrama-sila, then what can be said of the result obtained by those who serve Lord Hari with devotion?

Text 20

Thinking in this way, we remained absorbed in the worship of the Supreme Lord, sometimes dancing in ecstasy, sometimes singing the glories of Lord Hari, and sometimes rolling on the ground with a heart overwhelmed by feelings of love of God. In this way, we passed our lives.

Text 21

I had already heard from Brahma that Lord Hari would incarnate as Lord Kalki, to destroy the influence of Kali. I am thus well-aware of His unexcelled prowess.

Text 22-24

Thus, King Sas’idhvaja narrated his history in that assembly. He considered himself and his family members to be supremely fortunate as he gave Lord Kalki, the husband of Rama, ten thousand elephants, one hundred thousand horses, six thousands chariots, one hundred young maid servants, and countless valuable jewels.

Text 25

After hearing this description of the king’s previous life, all the members of the assembly were astonished and began to regard him even more highly.

Text 26

Everyone in that assembly began to glorify the Supreme Lord and meditate upon His transcendental form. After some time, they inquired from King Sasidhvaja about the characteristics of pure devotional service.

Text 27

The kings said: What are the characteristics of devotional service to the Lord? Who is a genuine devotee, and what are the prescribed rules and regulations? What does a devotee do, what does he eat, where does he live, and what does he speak about?

Texts 28-29

О king, you aie the knower of everything and so please describe whatever was requested by us.

The king was very happy to hear these questions, which were all in relation to Lord Hari, and so he tHariked them. Then, with a desire to purity the world with the sound of the holy names of Lord Krsna, the king, having the power to remember his previous lives, began to repeat whatever he had previously heard from Lord Brahma.

Text 30

King Sas’idhvaja said Once,long ago, in the assembly of LordBrahma, there were many great sages present At that time, the sage Sanaka asked Narada Muni the very questions that you have put before me.

Text 31

I was also present in that assembly of gieat sages and by their mercy, I heard everything that was spoken by them. О you who are capable of removing the sms of the conditioned souls, please listen attentively as I repeat whatever I had heard.

Text 32

Sanaka said- О sage among the demigods, what kind of devotional service to Lord Hari has the power to free one from the cycle of repeated birth and death? What method of devotional service is most praiseworthy? Please speak on this subject, for we are very eager to hear.

Text 33

Narada Muni said, One who desues to engage in the devotional service of the Lord should learn the codes of good conduct after fully surrendering himself at the lotus feet of the spiritual master and carefully controlling his mind and five knowledge-acquiring senses with the help of good intelligence.

Texts 34-36

If the spiritual master is pleased, then it is to be understood that Lord Hari is pleased. By the order of the spiritual master, one should cHarit the mantra, orn namo svahd. The disciple should worship the lotus feet of Lord Vasudeva by offering Him padya, arghya, acamanlya, snanlya, vasana, and ornaments. All the while, he should meditate on the encHariting form of Lord Vasudeva as it is situated within his heart.

Text 37

A sincere and intelligent devotee should surrender his speech, mind, intelligence, senses, and indeed, his very self at the lotus feet of the Supreme Lord.

Text 38

All of the demigods are considered to be Lord Hari’s bodily limbs. He possesses unlimited transcendental forms having corresponding transcendental names.

Text 39

Lord Krsna is the actual object of service for all living entities. The constitutional position of the spirit souls is that they are the Lord’s eternal servants, being part and parcel of Him. This is the conclusion of those who know the truth, but due to the dense darkness of ignorance, people in general forget this.

Text 40

The relationship between the Lord and His devotees is one of master and servant. Actually, there is nothing that can exist independently of Lord Krsna.

Text 41

The devotees always think of Lord Hari, sing His holy names, and engage in menial service for His satisfaction. By engaging in devotional service in this way, the devotees feel transcendental pleasure.

Text 42

The devotees dance in ecstasy, cry, laugh, and roll on the ground, and while doing so, they completely forget themselves. Pure devotees never discriminate, but rather see everyone equally on the spiritual platform.

Text 43

Such unadulterated devotional service to the Supreme Lord quickly purifies everyone—demigods, demons, and human beings.

Text 44

Bhakti-devI is the Lord’s eternal spiritual potency and she is described in all Vedic literature. She is the embodiment of Brahma, Visnu, and Siva.

Text 45

Persons in the mode of goodness are called devotees, persons in the mode of passion are mad after sense gratification, and persons in the mode of ignorance engage in all kinds of abominable activities.

Text 46

People who cultivate the mode of goodness can raise themselves to the transcendental platform. Those who cultivate the mode of passion become filled with material desires, and those who cultivate the mode of ignorance go to hell.

Text 47

Food that is pure, juicy, and nutritious, and that has been offered to Lord Visnu, is considered to be in the mode of goodness.

Text 48

Food that is prepared with only the satisfaction of the senses in mind, and which is intended to increase one’s blood and semen, and thus enHarice one’s duration of life, is considered to be in the mode of passion.

Text 49

Food that is bitter, spicy, hot, sour, stale, burnt, dry, or rotten is considered to be in the mode of ignorance. Only people deeply imbedded in the mode of ignorance will relish such food.

Text 50

People in the mode of goodness like to reside in the forest, people in the mode of passion like to reside in a city or village, and people in the mode of ignorance like gambling casinos and brothels.

Text 51

Lord Hari does not award His devotee material comforts, nor does a pure devotee ask anything from the Lord, and yet there are excHariges of love between them at every moment. The dealings of the Lord and His devotees are not like those of materialistic people in this miserable world.

Text 52

After hearing these talks in relation to Lord Hari, the master of everyone, the pure-hearted sage, Sanaka, returned to his abode after sufficiently glorifying Narada Muni.

Thus ends the translation of the twenty- fifth chapter of Sri Kalki Purana.

Kalki Puranam

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CHAPTER TWENTY-SIX

The Glories of the Devotees of Lord Hari

Text 1

King Sasidhvaja said: My dear kings, I have thus described the glories of the devotional service of the Lord, and the wonderful characteristics of the devotees. Now, what more shall I tell you?

Text 2

The kings said: My dear king, you are certainly the foremost Vaisnava, for you are always engaged in working for the welfare of others. Why did you take part in the violence of war?

Text 3

It is seen that saintly persons engage in working for the benefit of others, with their lives, intelligence, wealth, and speech.

Text 4

King Sasidhvaja said: The concept of duality arises from the interaction of the three modes of material nature. From material nature, the creation of the three worlds was enacted, and thereafter the Vedas appeared.

Text 5

Just to fulfill the desires of materialistic people, the Vedas propagate the path of fruitive action. At the same time, the Vedas establish the genuine principles of religion and present the path of pure devotional service to the Lord.

Text 6

Under the guidance of the Vedas, great sages like Vatsyayana propagate the worship of Lord Hari, the master of the universe, within human society.

Text 7

Following in the footsteps of the great sages, we sometimes engage in fighting in a way that is in accordance with religious principles. According to the Vedic injunctions, it is the duty of a king to kill all aggressors.

Text 8

Lord Vyasadeva, the compiler of the Vedas,has said that just as it is a sin to kill someone who deserves protection, so it is a sin to protect someone who deserves to be killed.

Text9

If someone intentionally commits a sin, then no amount of atonement can purify him. That is why I killed innumerable soldiers who apposed me, and then brought Lord Kalki to my palace, along with Dharma and Satya-yuga personified. In my opinion, this was bona fide devotional service. Now, all of you can express your opinions, and I will give my replies in accordance with the Vedic injunctions. Lord Visnu is present everywhere. If this fact is established, then who can harm anyone?

Text 12

Who can be killed without the sanction of the Lord? The actual killer of everyone is Lord Visnu, the protector of everyone is also Lord Visnu, and the person being killed is part and parcel of Lord Visnu. The

Vedas therefore say that killing in a righteous battle or in a sacrificial performance does not constitute killing.

Text 13

This is also the verdict of the great sages and Manus. We worship Lord Hari by fighting, and so this is our form of sacrifice.

Text 14

Thus, a devotee under the shelter of the Lord’s internal energy engages in the worship of Lord Hari in the mood of a servant and achieves true happiness, and not otherwise.

Text 15

The kings said: О ruler of men. King Nimi had to give up his life as a result of the curse of his spiritual master, Vasistha. The question is—how did he develop detachment from his body, which is the source of all kinds of enjoyment: Why did he not agree to re-enter his body when the demigods revived him?

Text 16

It has been heard that the great sage, Vasistha, also had to give up his life because of the curse of his disciple, but then received another body. The devotees of the Lord certainly attain liberation. How, after liberation, does a devotee again take birth?

Text 17

The illusory energy of the Supreme Lord is incomprehensible, even to highly elevated sages. This mdya, with her variegatedness, bewilders the entire world, just like an expert magician.

Text 18

Upon hearing these words of the kings, Sas’idhvaja, who was a very eloquent speaker, continued his talks with a heart filled with devotion for the Lord.

Text 19

King Sasidhvaja said: As a result of performing many pious activities and visiting many holy places for many lifetimes, a person receives the association of saintly persons by the grace of the Lord. By that sddhu- sanga, he gradually becomes qualified to approach the Supreme Lord.

Text 20

Such a person ultimately attains the abode of Lord Visnu, where he engages in the service of the Lord without impediment. A devotee of the Lord enjoys a very blissful life and he achieves fame in this world as a saintly person.

Text 21

Pure devotees worship Lord Hari with great enthusiasm, incessantly cHarit His holy names, and constantly try to keep the remembrance of His transcendental form within their hearts.

Text 22

They sometimes perform dramas of the pastimes performed by the Lord’s incarnations, they observe sacred vows such as EkadasI, and they organize grand festivals wherein they worship the Lord with great pomp. The devotees perform all of these activities with great pleasure.

Text 23

The devotees so much relish their engagement in devotional service that they do not even care for liberation Sometimes liberated souls take birth in this world just to exhibit the truth of Krisna consciousness.

Text 24

The devotees are non-ditterent trom Lord Hari Even holy places of pilgrimage become sanctified by their presence The devotees take the essence of life, knowing very well that only dt-votional service to the Lord can satisfy the self.

Text 25

As Lord Krsna sometimes appears m this world, so His devotees also come to this world on His behalf The Supreme Lord is always visible withm the hearts of the pure devotees. This is one ot His pastimes.

Text 26

It is tor this reason that the greaL sage, Vas’istha, although a liberated soul, accepted a material body О kings, I have thus briefly described the glories of devotional service and the Lord’s devotees.

Text 27

By hearing these discussions, all of one’s sinful reactions are quickly vanquished so that one’s devotional service to Lord Hari is nourished. The controlling deities of the various limbs of his body also become pleased by such discussions. Such hearing counteracts all kinds of impediments, such as lusty desires and ignorance.

Text 28

Exalted devotees throughout the three worlds, by following in the footsteps of Srila Vyasadeva, have attained the platform of unalloyed devotional service, which frees one from material bondage. Such devotion is attained by churning the ocean of the Vedas, Purdnas, and the other Vedic literature. Unalloyed devotees are considered to be as good as Lord Krsna, due to being His dear associates.

Thus ends the translation of the twenty-sixth chapter of Sri Kalki Purana.

CHAPTER TWENTY-SEVEN

The Story of Dvivida Gorilla. King Sasidhvaja’s Previous Birth as King Satrajit.

Text 1

Suta GosvamI said: After happily narrating his story to all the members of the assembly, King Sasidhvaja addressed Lord Kalki with folded Hands.

Text2

King Sasidhvaja said: My dear Lord ! О master of the three worlds, all these kings are under Your protection.We are ready to carry out whatever Your order.

T ext3

I now wish to go to Hardwara, which is very pleasing to the sages, and execute penance. My sons and grandsons have taken shelter of You and so please protect them.

Text4

О Lord of the demigods, I know that You are already aware of my intention. I am sure that You remember how in Your previous incarnation, You had defeated Jambavan, the king of the bears, and killed Dvivida gorilla.

Texts 5-6

When the king finished speaking and prepared to depart along with his wife, Lord Kalki exhibited a mood of embarrassment and lowered His head. Upon seeing this, the kings said: My dear Lord, what did King Sasidhvaja say to You just now? Why have You lowered your head after hearing his words?

Text7

Lord Kalki said: My dear kings, you should ask this question of King Sasidhvaia. He will certainly clarify everything because he is very intelligent and firmly devoted to Me.

Text 8

Being advised by Lord Kalki in this way, the assembled kings turned to King Sasidhvaja and spoke as follows.

Text 9

The kings said: You are certainly very intelligent. What did you say to Lord Kalki, and why did He lower His head after hearing it?

Text 10

King Sasidhvaja said: At the time of Lord Ramacandra’s manifest pastimes, Laksmana killed Indrajit. As a result, this son of Ravana was delivered from his life as a Raksasa.

Text 11

As a result of killing a brahmana with a fiery weapon, Laksmana was afflicted by an incapacitating fever.

Text 12

tarn vydkulam abhipreksya dvivido bhisajdrh varah

asvivarhseta safijdtah svapayarnasa laksmanam

Upon seeing Laksmana in that pitiful condition, Dvivida gorilla, who was a renowned physician belonging to the dynasty of the Asvinl- kumaras, whispered a mantra into His ear.

Text 13

He also wrote down that mantra, placed it over Laksmana’s head, and asked Him to look at it.

Text 14

When Laksmana saw this mantra, His fever instantly subsided so that He became completely cured. Laksmana then requested Dvivida Gorilla to ask for a benediction.

Text 15

In response, Dvivida Gorilla cheerfully said: I pray that I will die at Your Hands and thus be relieved of this lower form of body.

Text 16

To this, Laksmana said: When, in the future, I appear as Balarama, you will be killed by Me and thus freed from your life as a monkey.

Text 17

Anyone who writes “Dvivida Gorilla lives on the northern shore of the salt ocean” on a palm leaf and gazes at it will be instantly cured of his fever.

Text 18

id mantraksararh dvari likhitvd tdlapatrake

yastu pasyatitasydpi nasyatyaikd hikojvarah

If one simply writes this mantra and keeps it above his doorway so that he sees it every day, he will also be cured of fever very easily.

Text 19

Having received this benediction from Laksmana, Dvivida Gorilla continued to live a long and healthy life. Ultimately, he was killed by Lord Balarama and thus attained liberation.

Text 20

Similarly, by his own will, Romaharsana Suta gave up his life at the Hands of Lord Balarama at Naimisaranya.

Text 21

О kings, when the incarnation of the Lord, Vamanadeva, covered the three worlds with two steps, Jambavan circumambulated His raised foot.

Text 22

Lord Vamana became astonished to witness his great speed and said: О king of the bears, you are certainly very powerful. Now ask Me for a benediction.

Text 23

Jambavan, who was an expansion of Lord Brahma, replied with great pleasure: Please award me the benediction that I may die by means of Your Sudars’ana cakra.

Text 24

Lord Vamana said: When I descend to the earth in My original form as Lord Krsna, I will cut off your head with My cakra so that you will be liberated from material existence.

Text 25

Thereafter, at the time of Lord Krsna’s manifest pastimes, I took birth as King Satrajit, a great devotee of the sun-god. Because of a rumor spread by me, Lord Krsna’s reputation became tarnished.

Text 26

I had a younger brother named Prasena. It so happened that Jambavan killed a lion that had taken my precious jewel.

Text 27

The unlimitedly powerful Lord Krsna, out of fear of defamation, was searching for this jewel at this time. Finally, He came upon Jambavan within a mountain cave and for the sake of the jewel, they fought.

Text 28

The king of bears gradually came to recognize his worshipable Lord, so that the duel ended peacefully. Thus, there was no need for Jambavan to be killed by Lord Krsna’s cakra. The king of bears attained liberation simply by receiving the darsana of the Supreme Personality of Godhead.

Text 29

Jambavan gave not only the jewel, but also his daughter, Jambavati, to Lord Krsna, whose complexion was the color of tender durva grass.

Text 30

Thereafter, Lord Krsna returned to Dvaraka and summoned me. He returned the jewel to me, even though His queens would have certainly cherished it.

Text 31

I was embarrassed to discover that I had spread a false rumor about the Lord. To save face, I insisted that the Lord keep the jewel, and I also gave Him my daughter, Satyabhama, in marriage. The Lord graciously accepted both from me.

Text 32

After some time had passed, Lord Krsna returned the jewel to me and went to Hastinapura, along with Satyabhama.

Text 33

While the Lord was thus away from Dvaraka, a king named Satadhariva killed me and took the jewel. I clearly remember everything that Lord Kalki did in His previous incarnation.

Text 34

I had falsely accused Lord Krsna of stealing my jewel and so I was not liberated from material existence at the time of my death. Therefore, in this lifetime, I will attain my goal by Handing over my daughter, Rama, the incarnation of Satyabhama, to Lord Kalki, the incarnation of Lord Krsna.

Text 35

I had hoped to be killed by Lord Krsna’s Sudarsana cakra. I was convinced that if I was killed by Him in battle, then I would attain liberation.

Text 36

After hearing how He had sanctioned the killing of His father-in- law, Lord Kalki, the master of the universe, exhibited embarrassment by lowering His head out of fear of defamation.

Text 37

All the assembled kings became very pleased and astonished while hearing this wonderful story while the sages became so absorbed in contemplating Lord Kalki’s transcendental qualities that they forgot their separate existence. Those who hear this story as narrated by King Sas’idhvaja will be awarded happiness, fame, and prosperity in this lifetime, and ultimately attain liberation from material existence.

Thus ends the translation of the twenty-seventh chapter of SriKalki Purana.

CHAPTER TWENTY-EIGHT

Lord Kalki Travels to Kancananagara Where He Delivered Visakanya.

Text 1

Suta Gosvami said: Lord Kalki satisfied His father-in-law, King Sasidhvaja, by His pleasing talks, and then departed, along with the kings.

Text 2

King Sasidhvaja received a benediction from Lord Kalki that enabled him to free himself from the bondage of the Lord’s illusory energy, maya, by offering her suitable prayers. After some time, he decided to go and reside in the forest, along with his wife.

Text3

Lord Kalki and His vast army proceeded toward the city of Kancananagara, which was located in a valley and surrounded by high mountains. The unique feature of this city was that it was protected by poisonous serpents.

Texts 4-5

Lord Kalki, the conqueror of His enemies, penetrated the fort at Kancananagara and killed all the poisonous snakes. Then He entered the city, along with His army, and saw that it was lavishly decorated with jewels and gold. Many young girls (Nagakanyas) were seen roaming here and there, and there were innumerable wish-fulfilling trees. And yet, the Lord could not find even a single human being.

Text 6

Lord Kalki smiled and said: Look at this wonderful city, which is the abode of serpents. It is very pleasant for Me to behold, but it would be a great cause of fear to human beings. I only see Nagakanyas. Should we continue to tour the city?

Texts 7-8

As Lord Kalki, the husband of Rama, and the kings were contemplating what to do, they suddenly heard a voice from the sky announce: My dear Lord Hari, it would be better for Your army not to enter this city because everyone, except for You, would die from the poisonous glances of the Nagakanyas.

Text 9

After hearing this unembodied voice, Lord Kalki unsheathed His sword and entered the city on horseback with His parrot as His only companion.

Text 10

After going a short distance, the Lord came upon an enchanting young girl, whose beauty could certainly distract the mind of even a great scholar. As soon as this girl saw the all-attractive Lord Kalki, she smiled and spoke as follows.

Text 11

The Visakanya said: So far, hundreds of powerful kings have traversed to difficult path to the abode of Yamaraja after being burnt to ashes by my glance. Because of this, I feel that there is no one more unfortunate and miserable Hari I. It seems that I will never be able to receive the love of a male human being, demigod, or demon. Still, I feel soothing relief because of Your magnanimous glance, and so I offer my obeisances unto You.

Text 12

Because my glance is full of poison, I am most unfortunate and wretched. On the other Hand, Your glance is full of nectar. I do not know what pious acts I performed in the past so that now I am able to see You.

Text 13

Lord Kalki said: О beautiful one, who are you? Who is your father? What is the cause of your misfortune? What did you do so that now you possess a poisonous glance?

Text 14

The Visakanya said: О magnanimous one, my name is Sulocana. The Gandharva, Citragrlva, is my husband. Previously, I was quite happily engaged in satisfying my husband in all regards.

Texts 15-16

One day, I went to the Gandhamadana Mountain with my husband, traveling in a celestial chariot. We then entered a delightful grove and began enjoying amorous pastimes on a slab of stone. Suddenly, the sage Yaksa appeared on the path of my vision. Being very proud of my beauty and youthfulness, and upon seeing the sage’s deformed body, I ridiculed him while glancing at him with malice.

Text 17

The sage became enraged while hearing my taunts, and so he cursed me. As a result of his curse, my glance became poisonous.

Text 18

Ever since that time, I have resided in this city of Kancananagara, in the association of female poisonous serpents. I am very unfortunate to be without my husband. Wherever I glanced, rays of poison would emanate from my eyes.

Text 19

I do not know what kind of austerity I previously performed so that now I am able to have Your darsana. As a result of seeing You, I have been relieved of my curse, so that my vision is no longer poisonous. Indeed, it is now full of nectar and so I would like to return to my husband.

Text 20

A saintly person’s curse is actually a manifestation of his mercy. I now understand that the sage’s curse was actually a blessing. As a result of the sage’s curse, I was able to see You face to face.

Text 21

After saying this, the Visakanya boarded an effulgent celestial chariot and departed for the heavenly planets. Lord Kalki then entrusted the responsibility of ruling Kancananagara to King Mahamati.

Text 22

Mahamati’s son was Amarsa, whose son was Saharsa. The son of exalted Saharsa was named Asi.

Texts 23-26

Lord Hari enthroned Kings Manu, who belonged to dynasty descending from Vrharinala, as the ruler of Ayodhya, and then returned to Mathura with the sages. The Lord installed King Suryaketu as the ruler of Mathura and then departed for Varanavata. There, He installed King Devapi as the ruler of Arithala, Vrkasthala, Makanda, Hastinapura, and Varanavata. Lord Kalki, exhibiting affection toward His brothers, installed Kavi, Prajna, and Sumantu as the rulers of the Saumbhas, Paundras, Surastras, Pulindas, and Magadhas.

Text 27

Lord Kalki also installed other relatives as the rulers of Kikata, interior Karnataka, Andhra, Modra, Kalinga, Angam, and Banga.

Text 28

Thereafter, the unlinutedly powerful Lord Kalki continued to reside at Sambhala, and He give Kankanadesa and Kalapadesa to King Visakhayupa to rule.

Text 29

Later on, Lord Kalki ordered His son, Krtavarma, to rule numerous other kingdoms, such as Cola, Varvara, and Karva, which were under the jurisdiction of Dvaraka.

Text 30

Lord Kalki respectfully offered heaps of jewels and other kinds of wealth to His father, and indeed, He satisfied all the citizens of Sambhala. He then continued to happily reside there as a householder, along with His wives, Rama and Padmavatl. It was at this time that Satya-yuga recommenced.

Texts 31-32

The demigods resumed moving about freely, bestowing benedictions upon their worshipers. The fields became filled with food grains as prosperity reigned throughout the world. Everyone became happy and well-nourished. Cheating, stealing, lies, duplicity, natural disasters, and disease vanished from the face of the earth.

Text 33

The brahmanas resumed studying the Vedas, the ladies performed religious rituals, executed holy vows, and participated in the sacrificial performances of their husbands. In this way, the ladies remained chaste and pious. The ksatriyas engaged themselves in the performance of fire sacrifices. The vaisyas worshiped Lord Hari with great pomp, and the sudrasmaintained themselves by serving the higher three classes of men. By serving the brahmanas, the sudras received the opportunity of hearing the glories of Lord Hari and taking part in His worship.

Thus ends the translation of the twenty-eighth chapter of Sri Kalki Purana.

CHAPTER TWENTY-NINE

Prayers Offered to Maya-Devi,and the Deliverance Of King Sasidhvaja

Text 1

Saunaka Rsi said: О Suta, where did King Sasidhvaja go after offering prayers to Maya-devi? You only speak for the glorification of Lord Hari and you certainly know the truth of this matter. Please describe to us these prayers offered to Maya-devi.

Text2

Suta GosvamI said: О sages, long ago, at the request of the great sage, Markandeya, the great soul, Sukadeva GosvamI, had narrated these excellent prayers offered to Maya-devi. Please listen attentively as I repeat them to you.

T ext3

It is the duty of the spiritual master to simply faithfully repeat whatever he has heard from his predecessors. By reciting these prayers, all one’s desires will be fulfilled and the miseries of material existence will be vanquished.

Text4

Sukadeva Gosvami said: King Sas’idhvaja, who was an unalloyed devotee of Lord Hari, left the city of Bhallata and while residing in the forest, recited these prayers to Maya-devI, desiring to attain liberation from material existence.

Text5

King Sasidhvaja said: I offer my obeisances unto the goddess who is invoked by the sound vibration hnrh. She is situated in pure goodness as the cause of Brahma, Visnu and Siva, and she is the truth to be known by all the Vedas. Her form is subtly worshiped by the chanting of svaha. The five gross and three subtle elements are present within her abdomen. She is worshiped by the best of demigods and Gandharvas.

Text 6

I glorify Maya-devI, who is situated beyond the limits of this material universe, who is simultaneously one with and different from the Supreme Personality of Godhead, who is praised by great sages such as Vyasa and Satatapa, as well as all intelligent human beings, who conducts the activities of the conditioned souls by the waves of time, and by whose sidelong glance the people of this world remain as if drowning in the ocean of material existence.

Text 7

I offer my obeisances to Goddess BhagavatI ,who can never be fully understood, who is the maintainer of the surrendered souls, who remains as she is before the material creation, during its maintenance, and after the dissolution, who expands into different forms of demigods, human beings, and lower species, who is the shelter of everyone, and who appears in a multitude of forms.

Text 8

I offer my obeisances unto the goddess by whose prowess the three worlds became manifested from the five gross material elements. It is by her influence that time, providence, and actions are made possible.

Text 9

By her will, the earth manifests the property of fragrance, water the property of taste, fire the property of form, air the property of touch, and sky the property of sound. She is the form of the universe and thus she has entered into everything manifested within the cosmic manifestation. My humble obeisances to this goddess.

Text 10

You are Savitrl, the consort of Brahma, who was born on the universal lotus flower. You are ParvatI, the consort of Siva, Rama, the consort of Lord Visnu, and Sad the consort of Indra, the king of the demigods. О goddess, you have expanded your influence to manifest the universe.

Text 11

You are a small girl in childhood, a grown-up girl in youth, and an elderly lady in old age. You are the personification of eternal time. People worship you by employing various procedures. You are situated beyond the reach of the mundane mind, senses, and power of speech.

Text 12

You are the most beloved goddess because you easily bestow benedictions upon your worshipers. Indeed, you award perfection to everyone, according to their aspirations. You are chaste, glorious, worshipable, beautiful, and young, and you appear in various forms with appropriate names, such as Candi, Durga, and Kali.

Text 13

О worshipable goddess of the world, if one devotedly meditates on Your lotus feet, which are adored by the demigods, as being situated within one’s heart, or if one simply hears your name, he will certainly proceed on the path to material prosperity.

Text 14

Sukadeva GosvamI thus recited this glorification of Maya-devl. Having received these prayers from the sage, Markandeya, King Sasidhvaja attained the perfection of life.

Text 15

King Sasidhvaja performed severe austerities at a place known as Kokamukha. He fixed his mind on the transcendental form of Lord Hari so that ultimately, he attained the Lord’s eternal abode, Vaikuntha, after being slain by the Sudarsana cakra.

Thus ends the translation of the twenty-ninth chapter of Sri Kalki Purana.

CHAPTER THIRTY

Lord Kalki And Visnuyasa Perform Sacrifices Instructions by Narada Muni

Text 1

Suta GosvamI said: О brahmanas, I have thus described the liberation of King Sasidhvaja. Now I will continue to narrate Lord Kalki’s transcendental pastimes.

Text2

With Lord Kalki sitting upon the royal throne, the Vedas,religious principles, Satya-yuga personified, the demigods, and indeed all other moving and non-moving living entities became greatly satisfied.

Texts 3-4

In the previous yuga, the brahmanas had worshiped the demigods, and to bewilder the masses of people, they had displayed some miniscule mystic powers. During the reign of Lord Kalki, all such cheating practices were stopped so that no atheists or hypocrites could be seen within His kingdom.

Text 5

Lord Kalki thus happily resided in the city of Sambhala. One day, His father said: О benefactor of the demigods and all the people of the world, we should perform a grand sacrifice for the welfare of the earth.

Texts 6-7

Being thus ordered by His father, Lord Kalki very humbly said: I will worship Lord Hari by performing the Rajasuya, asvamedha, and other sacrifices, which are prescribed in the karma-kanda sections of the Vedas, so that everyone can advance in the three objectives of life—religiosity, economic development, and sense gratification.

Texts 8-9

Lord Kalki first worshiped all the sages, headed by Krpa, Parasurama, Vyasa, Vasistha, Dhaumya, Akrtavrana, Asvatthama, Madhucchanda, and Mandapala, as well as those brahmanas who were learned scholars of the Vedas.He then arranged to perform a sacrifice at a place located between the Ganges and Yamuna. After taking a ritualistic bath, He gave sufficient daksina to everyone.

Texts 10-13

Lord Kalki sumptuously fed all the brahmanas the four kinds of food that are chewed, licked, sucked, and drank, and this included vegetable preparations, soup, cakes, meat, fruit, roots, and many other items. The sacrifice was then performed exactly as prescribed by the scriptures. During this great sacrifice, Agni acted as the cook, Varuna distributed water to the guests, and Anila served the food. The lotus-eyed Lord Kalki pleased everyone by feeding them very delicious food and arranging for entertainment with dancing, singing, and music. The mood was one of great merriment and at the conclusion, everyone, including the young, elderly, and women, received gifts of wealth.

Texts 14-15

At this sacrificial performance, Rambha danced, Nandi played musical instruments, and the Gandharva, Huhu, sang very melodiously. Lord Kalki, the maintainer of the world, gave charity to the brahmanas and others as He continued to reside on the banks of the Ganges under the order of His father. The brahmanas sang narrations of former pious kings in that assembly, which was presided over by Visnuyas’a. One day, the great sage, Narada, who is worshiped by the demigods, arrived there, playing his vina.

Texts 16-17

Visnuyas’a cheerfully greeted the exalted sage and then worshiped him in a mood of humility and devotion. He then addressed the great sage, Narada, who is a topmost Vaisnava and master of the vlna.

Text 18

Visnuyasa said: That I am seeing you present here must be the result of pious activities performed by me during countless previous lifetimes. Although you are self-satisfied and thus have nothing to accomplish, I believe that you have come here to deliver me from material existence.

Text 19

Today, my forefathers must be very pleased, for I have received your darsana and the opportunity to worship you. Today, my offering ot oblations into the sacrificial fire has born fruit. Today, all the demigods must be pleased with me.

Text 20

A conditioned soul is very rarely blessed with the association of a devotee like you. By worshiping you. Lord Hari is worshiped. Your darsana ensures the cessation of the cycle of repeated birth and death in this world. You touch destroys all sinful reactions.

Text 21

The heart of a saintly person is the abode of religious principles, his words are those of the eternal Lord, and his activities destroy the reactions of karma. Therefore, a saintly person is non-different from Lord Hari.

Text 22

When Lord Krsna appears in this world as an incarnation to annihilate the miscreants, His body is fully transcendental. Similarly, the body of a Vaisnava, even in this world, is transcendental and thus eternal, and not made of the five gross material elements.

Text 23

You are the expert captain of the ship of devotional service to the Lord that can take one across the ocean of material existence. My dear sage, kindly allow me to inquire from you about the purpose of the human form of life.

Text 24

О well-wisher of everyone, how can I free myself from the entanglement of material existence so that I can attain the platform of eternal existence? I know this to be my actual self-interest.

Text 25

Narada Muni said: Alas! How strong is th e illusory energy of the Lord, mayal She works in an extraordinary manner and must be considered most auspicious. How astonishing it is that th e father of the Supreme Lord is inquiring from me about the means of his deliverance from illusion!

Text 26

Visnuyasa has attracted Lord Kalki, the incarnation of the Supreme Personality of Godhead, Narayana, and master of the universe, making Him actashisson,andstill,heisinquiring about liberation fromme.

Text 27

The great sage, Narada, th e son of Brahma, thought over this matter for some moments with a bemused smile and then began his spmtual instructions to Visnuyasa, the son of Brahmayasa, in a secluded place.

Text28

Narada Muni said: I will now repeat to you what Maya-devI once said to a living entity when she saw him desiring another material body after giving up his old and useless one at death. One who hears this

conversation between Maya-devI and the living entity will be liberated from material entanglement. Once, at the Vindhya Mountain,Maya-devI assumed the form of an ordinary woman and began to speak.

Text 29

Maya-devI said: I am Maya-devI, the destroyer of your life. Considering this, why do you want to accept another material body?

Text 30

The jiva said: О Maya-devI, I want to have another material body because it is my only shelter. Without a material body, how could one thmk in terms of “I”and “mine”?

Text 31

Maya-devI said. You identify the body as the self because your intelligence is now polluted. All your endeavors are made under the direction of maya, but if you free yourself from her influence, you can attain a higher platform of existence.

Text 32

The ]lva said: О Maya-devI,without me, your wisdom, manifestations, and desires for material enjoyment would never fructify.

Text 33

Maya-devI said: The living entities move like machines, by the influence of maya, they live in the arrangement of maya, and they appear to be like wood apples eaten by an elephant because their bodies are temporary.

Text 34

The Jiva said: О fool, your very existence, and so what to speak of your various names and forms, is because of me. As an unchaste wife blasphemes her husband, why are you criticizing me?

Text 35

As darkness remains only in the absence of the sun, so without me, you have no existence. You have covered me, just as a dark cloud covers the sun.

Text 36

О Maya-devI, you are like the bark of the tree of pastimes in this world, you create a sense of duality, and you remain unchariged, even as the universe progresses through the stages of creation, maintenance,and destruction.

Text 37

Even though Maya-devI sees the living entities’ eternal forms, which are devoid of mental concoction and free from the propensity for material enjoyment, she awards them temporary material bodies.

Text 38

While destroying his material body at the time of death, Maya-devI cursed this living entity, saying: My dear soul, you will never have a permanent existence in this world, for you will be little better tHari a piece of wood or a wall.

Text J9

 The great sage Narada Muni said: Such is the illusory energy of your son, Lord Kalki, who is the life and soul of the universe. Try to understand the workings of Maya-devI so that you will be able to live in this world freely after surrendering yourself unto Lord Hari.

Text 40

If you can see how you are being controlled by maya, this will help free you from desiring to enjoy the fruits of your karma. Genuine knowledge leads to detachment from material ambitions. Know for certain that the universe is situated in the energy of Lord Hari, and that Lord Hari has entered the universe to sustain it. You should therefore fix your mind on the Supersoul after renouncing all material engagements.

Text 41

After instructing Visnuyasa in this way, the great sage, Narada, departed for Kapilasrama after circumambulating Lord Kalki.

Text 42

Visnuyasa could understand from the words of the great sage, Narada, that his son, Kalki, was truly the incarnation of the Supreme Personality of Godhead, Lord Hari. After some time, he gave up his family life and left home to reside within the forest.

Text 43

He went to Badankasrama and performed severe austerities there. He united his self with the Supreme Self by means of bhakti-yoga,and then relinquished his material body after achieving perfection.

Text 44

The chaste wife, Sumati, embraced the dead body of her husband and thus entered his funeral pyre. The denizens of the heaven praised her very highly for this courageous act.

Text 45

When Lord Kalki heard the news of His parents’ demise, He appeared to become overwhelmed by grief so that tears rolled down His cheeks. As a dutiful son, the Lord performed the last rites of His parents.

Text 46

Lord Kalki, who set the example by perfectly observing the codes of good conduct, continued to reside in the village of Sambhala, which was desired by even the demigods of heaven. He lived with PadmavatI and Rama as He continued to rule His kingdom.

Text 47

Meanwhile, Lord Parasurama, who resides at Mount Mahendra and whose presence purifies holy places of pilgrimage, arrived at Sambhala, desiring to see Lord Kalki, in the course of His tlrtha-yatra.

Text 48

As soon as Lord Kalki, the perfect follower of the codes of good conduct, saw His spiritual master, Paras’urama, He cheerfully got up from His throne, along with Padmavatl and Rama, to greet him.

Text 49

Lord Kalki fed Parasurama many varieties of delicious food and then offered him valuable garments. After doing this, Lord Kalki had Parasurama rest on an opulent couch.

Texts 50-51

As His spiritual master, Parasurama, was resting after his meal, Lord Kalki gently massaged his feet and spoke with a very sweet and gentle voice. My dear spiritual master, by your mercy, I have accomplished the three objectives of life. Now, the daughter of Sasidhvaja has a request and so please hear it.

Text 52

Being introduced by her husband in this way, King Sasidhvaja’s daughter said: What penance, rules and regulations, and vows should I observe so that I will receive the son of my desire?

Thus ends the translation of thirtieth chapter of Sri Kalki Purana.

Kalki Puranam

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CHAPTER THIRTY-ONE

The Vow of Rukmini

Text 1

Suta GosvamI said: Thereafter, Parasurama, with the desire to please Lord Kalki, began to describe the Rukmini vrata for the satisfaction of Rama.

Text2

Thereafter, by executing this pious vow, the chaste Rama became very satisfied, having achieved an ever-youthful form that indicated her good fortune, as well as the fulfillment of her ardent desire to have a good son.

T ext3

Saunaka Rsi said: О Suta, what are the rules and regulations prescribed for the execution of the Rukmini vratal What is the actual benefit of observing this vow? Who was the person that initially observed this great vow? Please describe all this to me.

Suta GosvamI said: О brdhmana, I will reply to all that you have inquired about and so please listen attentively. One day, while Sarmistha, the daughter of Vrsaparva, the king of the demons, was bathing in a lake, she suddenly saw Lord Mahadeva passing by.

Text5

Sarmistha was with Devayani and her companions, playing in the water, and when she saw Lord Mahadeva, she came out of the water to get dressed, out of respect.

Text 6

Devayani, the daughter of Sukracarya, the spiritual master of the demons, had kept her clothes in the same place as Sarmistha. By mistake, Sarmistha put on Devayani’s clothes, and when she saw this, Devayani became very angry and said: You beggar, return my clothes at once!

Text7

Sarmistha, the daughter of the king of the demons, was surrounded by her friends and maidservants, and when she heard this, she also became very angry. After tying Devayanl’s Hands and legs, she threw her into a well and returned home.

Text 8

DevayanI loudly cried out for help inside the well and as if by the will of providence, the son of Nahusa, King Y ayati, came there at that time to drink some water. The king pulled DevayanI out of the well and inquired: О girl with a beautiful face, who are you?

Text 9

Sukracarya’s daughter quickly dressed while narrating to the king the story of her fight with Sarmistha.

Text 10

King Yayati understood the actual intention of DevayanI, and he also desired to accept her Hand in marriage. While giving her assurances, he followed her for some distance and then returned to his palace.

Texts 11-12

When DevayanI returned home, she informed her father of what Sarmistha had done to her. As soon as Sukracarya heard about what had happened, he became inflamed with rage. The king of the demons, Vrsaparva, tried his best to pacify his spiritual master, saying: О lord, if I have behaved offensively, please punish me, and if my daughter has aroused your anger, then punish her as you wish.

Texts 13-14

When the angry DevayanI saw that the king of the demons had fallen at her father’s feet, she intervened, saying: Let your daughter become my slave! The intelligent king very well understood that destiny is incontrovertible and so he summoned his daughter and gave her to DevayanI as a maidservant. After doing so, he returned home.

Text 15

Thereafter, Sukracarya, although a brahmana, invited King Yayati to accept the Hand of his daughter, DevayanI, in marriage. At that time, Sarmistha went with DevayanI to reside with her husband, King Yayati.

Text 16

At the time of the marriage of DevayanI with Yayati, Sukracarya, the spiritual master of the demons, gave this warning to the king regarding Sarmistha: If you invite the princess to your bed, then you will immediately be afflicted with old age.

Text 17

Being warned in this way by Sukracarya, the king meticulously avoided contact with Devayam’s companion, the beautiful princess Sarmistha.

Text 18

Princess Sarmistha, who became morose as a result of the unfortunate turn of events, engaged in the service of Devyani, along with one hundred other maidservants.

Text 19

One day, as Sarmistha was seated in a forest by the side of the Ganges, crying, she saw the great sage, Visvamitra, surrounded by many beautiful women.

Text 20

The sage was seated in the midst of these beautiful ladies, who were all very nicely decorated with ornaments and sandalwood paste, instructing them in the procedure for observing a vow which involved offerings of incense, a ghee lamp, and flower garlands.

Text 21

First, the sage painted a lotus flower having eight petals and then he decorated it by placing four banana trees at the four corners.

Text 22

This was done by the side of a golden altar inside a room that was decorated with silk cloth. The sage next installed a Deity of Lord Vasudeva on that lotus and decorated Him with jeweled ornaments.

Texts 23-24

The procedure for worshiping the Deity was that one should first bathe Him with perfumed water, the five products of the cow, and five other substances, while chanting the Purusa-sukta mantras as the

brahmanas recited Vedic hymns. The Deity should then be placed on the beautifully decorated altar and adorned with the mark of a lotus. After worshiping the Deity with either sixteen, ten, or five articles, one should pray as follows.

Text 25

My dear Lord, this cooling padya with remove Your fatigue and so please happily accept it.

Text 26

О beloved Lord of RukminI, I made a great endeavor to make this arghya with durva grass, sandalwood paste, and other fragrant substances. Please cheerfully accept it.

Text 27

О abode of Laksmi, this water has been brought from numerous holy places of pilgrimage, and it is pure and very fragrant. It is our desire that You, along with Laksmi, accept this acamana.

Text 28

О Lord of the demigods, this garland was prepared with many fragrant flowers. It will certainly enHarice the beauty of Your chest and so please accept it.

Text 29

My dear Lord Hari, although Your transcendental position can never be covered, it is our desire that You and LaksmI will accept these nicely woven garments made with purified thread.

Text 30

My dear Vasudeva, You are the Supreme Personality of Godhead, accompanied by Your consorts, Rama and Rukmini. This sacred thread was prepared by Lord Brahma and so kindly accept it.

Text 31

О Lord of lords, it is our desire that You and Your beloved Rukmini will accept this necklace of pearls, jewels, and gold.

Text 32

О Lord of RukminI, please accept these offerings of yogurt, milk, gur, rice, cakes, laddus, and milk sweets, and award me shelter at Your lotus feet.

Text 33

О bestower of benedictions, may You and Your dear Rukminl-devi accept this incense made with camphor and other perfumed substances.

Text 34

My dear Lord, You dispel the darkness of ignorance within the hearts of those devotees who are still attached to the material world. Please accept this ghee lamp and illuminate our vision of You.

Text 35

О lotus-eyed Lord! О Shyamsundara, who is dressed in yellow garments! О four-armed Lord! О master of the demigods! О Lord Acyuta, I take shelter of You. May You and RukminI please protect me.

Text 36

When the greatly distressed Sarmistha saw the powerful sage conducting this vow on behalf of many women, she went and offered her obeisances to him and then spoke very sweetly with folded Hands.

Text 37

Sarmistha said: О goddesses, I am a most unfortunate princess, being bereft of a husband. Please deliver me by instructing me in the observance of this vow.

Text 38

After hearing this, the women felt compassion for Sarmistha and so they invited her to join them in observing this vrata with the paraphernalia they had collected.

Text 39

It was by the execution of this vow that Sarmistha received her husband so that she was blessed with good children and an ever-youthful body.

Text 40

While reciding outside Lanka, Sita observed this vow along with Sarama and as a result she was reunited with her husband Lord Rama, the destroyer of the dynasty of Rakshasas.

Text41

By the mercy of Vrhadasva, Draupadi observed this vow and was thus blessed to always remain with her husbands, to be freed from all miseries,

and to possess and ever-youthful body.

Text 42

After hearing this narration, Goddess Rama, the consort of Lord Kalki, observed the vow on the Dvadasi of the fortnight of the waxing moon in the month of Vais’akha for four years under the guidance of Parasurama.

Texts 43-44

At the conclusion of the vow, she tied a silk thread around her wrist and fed innumerable brahmanas. W ith her husband, she ate nicely prepared havisyama and condensed milk, and thereafter enjoyed life in this world without any hindrance in the association of her relatives. In due course of time, Lord Kalki begot two sons, named Meghamala and Balahaka, within the womb of Rama.

Text 45

These two sons were very dear to Lord Kalki. They were supremely fortunate, very powerful, and enthusiastic. They satisfied the demigods by performing many sacrifices.

Text 46

By observing this vow, women can become prosperous due to the fulfillment of all their desires, and they can acquire spiritual knowledge so that they will be respected by all classes of people. Because this vow also awards one devotional service at the lotus feet of Lord Hari, it enables one to achieve the ultimate goal of life, which is rarely attained even by elevated personalities.

Thus ends the translation of thirty-first chapter of Sri Kalki Purana.

CHAPTER THIRTY-TWO

Lord Kalki Enjoys Pastimes With His Consorts

Text 1

Suta Gosvami said: О brahmanas, I have thus described the vow known

as Rukmani vrata. I will now narrate more pastimes of Lord Kalki.

Text2

Lord Kalki continued to reside in the village of Sambhala, along with His brothers, sons, other relatives, and associates, for one thousand years.

Texts 3-4

The entire village of Sambhala, which was as good as the heavenly planets, appeared very beautiful with its assembly houses, gates, raised platforms, and flags flapping in the breeze that had been placed here and there. Anyone who gave up his material body at Sambhala was freed from all sinful reactions and awarded shelter at the lotus feet of Lord Kalki.

Text5

Thus, the village of Sambhala, which was profusely decorated with blooming flowers, pious trees, forests, and gardens, became a holy place that granted liberation from material existence.

Text 6

The master of the universe, Lord Kalki, who was especially pleasing to the eyes and minds of women, happily resided with PadmavatI and Rama in the village of Sambhala.

Texts 7-8

The Lord would mount His celestial chariot, which had been given to Him by Indra, and periodically visit holy rivers, mountains, groves, and islands. In this way, He would enjoy pleasure pastimes with PadmavatI and Rama. He thus appeared to be a most perfect, passionate male, afflicted by transcendental lust. Indeed, the Lord of Rama became so absorbed in thought of His consorts that He completely forgot whether it was day or night.

Texts 9-11

One day, Lord Kalki, who was very fond of relishing the sweet nectar emanating from the lotus-like face of Padmavati, and who was decorated with a nice blue sapphire, entered a mountain cave. When Padmavati, who was like a golden lotus flower, and Rama, who was like a pot of nectar, saw their husband entering a cave with many beautiful women, they followed Him in expectation of enjoying conjugal bliss.

Text 12

Padmavati saw Lord Kalki enjoying the association of many beautiful women, who were as charming as herself. However, upon seeing this, Padmavati became stunned so that she appeared to be a stone statue.

Text13

Rama and her companions anxious surveyed the scene as tears welled up in their eyes. Padmavati . normally appeared to be as attractive as hundreds of lotus flowers, but upon seeing her husband engaged in this way, she lamented and thus lost her luster.

Text 14

With her tears that had turned black due to being mixed with her eye ointment, Padmavati made a drawing of Lord Kalki on the ground with her toe. She also drew His parrot with the kunkuma that had been applied to her breasts, and she made a border with musk.

Text 15

The sweet-speaking Rama, who was afflicted by the arrows of Cupid, placed Lord Kalki within her heart and worshiped Him with offerings of flowers. She then fell to the ground, being overburdened by distress and lamentation.

Text 16

After a short while, she got up and cried loudly, like a female peacock. Being unable to embrace Lord Kalki within her heart, she became agitated by unrequited passion, saying: О Lord Hari, please be kind to me.

Text 17

LORD KALKI ENJOYS PASTIMES WITH HIS CONSORTS 343

PadmavatI took off her ornaments and rolled on the ground, so that her body was soon covered with dust, although her throat appeared bluish because of the musk. Indeed, it appeared as if she had assumed the form of Lord Siva to vanquish Cupid.

Text 18

Understanding the feelings of His poor, beloved wives, knowing that they wanted to perform conjugal pastimes with Him, Lord Kalki, the friend of the distressed, approached them so that He could fulfill their desires.

Texts 19-20

As female elephants meet the king of elephants, the Lord’s consorts jubilantly greeted Him within that forest and thus fulfilled their cherished desire. Thereafter, Lord Kalki, along with His consorts, mounted an effulgent celestial chariot that coursed through the sky. In this way, they enjoyed amorous pastimes in the Vaibhraja forest, Kuvera forest, and a cave at Mount Mandara.

Text 21

Lord Kalki enjoyed the nectar of Padmavatl’s lotus-like face, and took pleasure in tightly embracing Rama. Thus, He became smeared with the kunkuma from their breasts as they affectionately bit His body. The Lord became so overwhelmed by love for His consorts that He appeared to have lost all control over His body.

Text 22

These two equally beautiful and gentle women embraced Lord Hari, the supreme enjoyer, to their chest, and thus felt transcendental bliss. The hairs of their bodies stood on end due to transcendental ecstasy and this sight made everyone laugh with glee.

Text 23

After enjoying pastimes of love in many forests, the Lord’s consorts became exhausted and so they went to a nearby lake with their beloved Lord Kalki. As female elephants throw water on the king of elephants, so the uniquely charming consorts of the Lord entered the water of the lake and began to splash water their husband’s transcendental body.

Text 24

All glories to Lord Kalki, the master of the demigods, the incarnation of the Supreme Personality of Godhead, whotakes pleasure in sporting with His consorts, and who can only be approached by those who have imbibed the mood of unalloyed devotional service. By performing wonderful pastimes with of His beloved consorts at the village of Sambhala, Lord Kalki satisfied everyone.

Text 25

Those who are very fortunate will hear about, sing, and meditate upon the nectarean characteristics of Lord Kalki. For the pure devotees of the Lord, apart from the service of Lord Murari, anything considered most wonderful by the materialists, even liberation from the ocean of material existence, appears to be very insignificant.

Thus ends the translation of the thirty-second chapter of SriKalki Purana.

CHAPTER THIRTY-THREE

The Demigods Arrive at Sambhala The Disappearance of Lord Kalki.

Text 1

Suta GosvamI said: Once, all the demigods and great brahmanas, along with their followers, mounted their celestial chariots and went to the village of Sambhala, to see Lord Kalki.

Text 2

Many exalted sages, Gandharvas, Kinnaras, and Apsaras cheerfully arrived at Sambhala, which was highly desired even by the demigods.

Text3

As they entered the palace courtyard, they saw the greatly effulgent lotus-eyed Lord Kalki giving assurances to all those who had come to take shelter of Him.

Text 4

His transcendental body was the color of a dark rain cloud. His arms were long and very powerful. His head was adorned with a brightly shining crown that resembled the sun.

Text 5

The beauty of His face was enHariced by His earrings, which were as brilliant as the sun. His lotus-like face appeared to blossom as He sweetly smiled while speaking.

Texts 6-7

Everyone surrounding Him was favored by His merciful glance. Lotus flowers adorning His chest appeared more delightful because of the rays of the moonstone that shone in His beautiful necklace. His garments appeared like a rainbow, thus further increasing his beauty.

Text 8

His entire body shone brilliantly due to the light reflected from countless jewels. This is how all the demigods, Gandharvas, and Apsaras saw Lord Kalki.

Text 9

All of the residents of heaven began to ecstatically offer their prayers to the lotus-eyed Lord Kalki at the same time.

Text 10

The demigods said: О Lord of lords! О master of the demigods! О worshipable Lord of the living entities! О unlimited Personality of Godhead, everything is present within You. Your bodily effulgence has made everything visible. О Lord of the universe, You are like the blazing fire that burns the dry straw of our sinful reactions to ashes. All glories to You.

Text 11

All the universes have emanated from the pours of You body. Your complexion is the color of a dark rain cloud. Your chest is adorned with the Kaustubha gem, appearing like the full moon illuminating a dark cloud. О Lord Hari, we and our wives take shelter of You, and so please protect us.

Text 12

О master of the universe, if You would like to display Your compassion for us then return to Your transcendental abode in the spiritual sky. Truthfulness has now prevailed within the world and so people will follow religious principles without hindrance.

Text 13

After hearing the prayers of the demigods, Lord Kalki ecstatically expressed His own desire to return to Vaikuntha, taking with Him His eternal associates.

Text 14

Thereafter, Lord Kalki summoned His four very powerful sons, all of whom were very dear to the citizens because they were very pious and influential, and Handed over the rule of the kingdom to them.

Text 15

The Lord then addressed His subjects, revealing His intention. Lord Kalki said: At the request of the demigods, I will have return to V aikuntha.

Text 16

When the inhabitants of Sambhala heard this, they were shocked and began shedding tears of grief. Just as sons address their fathers, the people began speaking to the Lord after offering their obdisances.

Text 17

The citizens said: My dear Lord, You are the original propounder of genuine religious principles. It is not proper for You to leave us, for You always displayed affection for those who had sincerely surrender unto You. Wherever You go, please allow us to accompany You.

Text 18

Although everyone considers his wife, children, wealth, and house to be very dear, Your servants know that You are the supreme enjoyer who, by awarding detachment, vanquishes all suffering in this life and the next. Because of knowing You in truth, are lives are dedicated to You.

Text 19

After hearing the prayers of His subjects, Lord Kalki pacified them as far as possible and then departed for the forest, taking with Him His two consorts.

Texts 20-21

Thereafter, Lord Kalki, surrounded by many sages, traveled to the Himalaya Mountains, which are adorned by the Ganges River, which is worshiped even by the demigods and which gives pleasure to the heart. The Lord sat by the side of the Ganges and then assumed His four-armed form while entering deep into meditation upon Himself.

Text 22

The Lord appeared as brilliant as thousands of suns, and thus looked very attractive. He was the witness of everything, the eternal Lord, and the Supersoul of all living entities.

Text 23

His form was the ornament of all ornaments. He held a conch, dice, club, lotus, and bow in His Hands.

Text 24

On His chest was the Kaustubha gem. The demigods showered fragrant flowers as the sounds of beating drums could be heard in the four directions.

Text 25

In this way, Lord Kalki enacted His pastime of disappearance from this world. All moving and non-moving living beings that witnessed the disappearance of the Lord glorified Him in a mood of great astonishment.

Text 26

Padmavat! and Rama saw Lord Kalki’s transcendental form as if devoid of life and realizing this to be an illusory display of the external energy, although greatly astonished, they entered fire so as to rejoin their husband in His eternal abode.

Text 27

Meanwhile, Dharma and Satya-yuga personified wandered throughout the world without any fear of enemies, by the order of Lord Kalki. They happily resided within the world now that Satya-yuga had commenced.

Text 28

By the order of Lord Kalki, the two kings, Maru and Devapl, executed their duties of protecting the people of the world.

Text 29

When King Visakhayupa heard of Lord Kalki’s disappearance from this world, he installed his son upon the throne and then went to reside in the forest.

Text 30

Many other kings who were associates or followers of Lord Kalki, being greatly afflicted by separation from the Lord, renounced their kingdoms and passed their remaining days cHariting the holy name of the Lord and meditating upon His transcendental form.

Text 31

After narrating the transcendental pastimes of Lord Kalki, the incarnation of the Supreme Personality of Godhead, Sukadeva Gosvami departed for the dsrama of Nara-narayana Rsi.

Text 32

The great sages, headed by Markandeya, who were undisturbed by the dualities of material existence, began to practice meditation on the eternal form of Lord Kalki after hearing His transcendental pastimes

Texts 33-35

I have thus narrated the pastimes of the incarnation of the Supreme Personality of Godhead, Lord Kalki. During His reign, by His supreme will, no one in the world was sinful or impoverished. There were no atheists or cheaters, and everyone enjoyed a long duration of life. All living entities were freed from the threefold material miseries, as well as disease, envy, and death. Thus, everyone lived peacefully and prosperously. Lord Kalki was a very magnanimous incarnation of Lord Hari. Simply by hearing these pastimes of Lord Kalki, all of one’s desires will be fulfilled. One will receive prosperity, fame, a long duration of life, heavenly enjoyment, and ultimately, the goal of human life.

Text 36

Discussions of Lord Kalki’s glories award one happiness in this life and liberation from material existence after death. Such hearing and cHariting destroys all lamentation, distress, and sinful reactions, because

it clears away the contamination of Kali. All of one’s desires can be fulfilled simply by hearing these narrations.

Text 37

Only for as long as this sublime literature is not heard, thus illuminating one with perfect understanding, other books can continue to display their prominence.

Text 38

After hearing about the spotless characteristics of Lord Kalki, the incarnation of Lord Hari, who bestows devotional service upon His devotees, the self-controlled sages, headed by Saunaka Rsi, the son of Bhrgu, felt deeply satisfied at heart. They considered Romaharsana’s son, Suta GosvamI, to be the most intelligent personality within the world. Thereafter, with a desire to hear the glories of Ganga-devi, they spoke as follows.

Thus ends the translation of the thirty-third chapter of Sri Kalki Purana.

CHAPTER THIRTY-FOUR

Prayers Offered to MotherGanga.

Texts 1-2

Saunaka Rsi said: О Suta GosvamI, foremost knower of religious principals, you had mentioned that the sages went to see Lord Kalki after offering prayers to the River Ganga. We would like to hear these prayers to Ganga-devl. By faithfully hearing or reciting such prayers, one’s life becomes auspicious, all sinful reactions are destroyed, and ultimately one attains liberation from material existence.

Text 3

Suta Gosvamlsaid: My dear sages, please listen attentively as I recite the excellent prayers to the Ganga that were offered by the sages, and which remove all lamentation and distress.

Text 4

The great sages said: The holy Ganga descended from the heavenly planets todeliver alltheconditioned soulsfrom thevast ocean ofmaterial existence. Ganga-devI emanated from the lotus feet of Lord Hari andso everyone happily glorifies her.Thewater of the Gaiiga is enjoyed bythe demigods who reside on the peak of Mount Sumeru. By bathing in her water, all one’s sinful reactions are vanquished. By pleasing Ganga-devI, one can easily gain release from the bondage of material existence.

Text 5

This holy river followed the footsteps of King Bhagiratha. Because of her, the pride of Airavata, the carrier of Indra, was destroyed. She increases t h e beauty of Lord Mahadeva’s crown. S h e is like a white flag o n top of the Himalaya mountains. Everyone glorifies her,be they demigods, demons, human beings, or serpents, or even Brahma, Visnu, or Siva.She destroyed all sinful reactions and awards liberation.

Text 6

She was produced from the water pot of Lord Brahma. She is the creeper grown from the seed of liberation. She is surrounded by many qualified brahmanasglorifying her by reciting passages from the revealed scriptures. She descended upon the peak of Mount Sumeru and then spread throughout the three worlds. Religiosity is her fruit and happiness is her leaves.

Text 7

By seeing her pure water, by offering her obeisances, and by singing her glories, one’s mountain of sinful reactions is destroyed. Birds walk on her banks or swim in her water. By her mercy, the sons of Sagara achieved liberation. She is considered to be the daughter of the sage, Jahnu. She is known as the Mandakini in the heavenly planets.

Text 8

She became the queen of King Santanu. The peaks of the Himalayas are her breasts, her foamy water is her smile, white swans are her movements, her waves are her Hands, and the fully blossomed lotus flowers are the flower garland that adorns her chest. In this way, she travels to the sea in a cheerful mood.

Text 9

Somewhere by the side of the Ganga, great sages are engaged in reciting prayers, somewhere Lord Ananta worships the Supreme Lord, somewhere ferocious crocodiles are playing, somewhere the sun is reflected on the surface of the water, somewhere her water makes a loud splashing sound, and somewhere people are bathing. May the chaste mother of Bhisma be glorified.

Text 10

Anyone who offers obeisances to the Gariga is benefited. He is a great ascetic who faithfully cHarits her names. He is the best of all persons who meditates on her. One who serves the Mandakini is always victorious, and is considered the master of everyone.

Text 11

О traveler throughout the three worlds, when will I see my body half- eaten by the aquatic birds and animals who reside in your pure water? When will I see my body pushed, pulled, and rolled by your forceful waves? When, upon seeing me in this condition will the demigods, best of human beings, and serpents glorify me?

Text 12

О holy river, when will I reside on your shore, bathe in your pure water, cHarit your holy name, discuss your appearance and activities, engage in your worship, and joyfully wander throughout the world singing your glories?

Text 13

By reciting or hearing these supremely auspicious prayers to Gaiiga that were offered by great sages, one can ascend to the spiritual world, and even in this lifetime, his fame and duration of life will be enriched.

Text 14

One who recites or hears these prayers, either in the morning, at noon, or in the evening, will receive the association of Ganga-devI, all his sinful reactions will be eradicated, and his strength and duration of life will increase.

Text 15

I heard these prayers from the mouth of Sukadeva Gosvami. One who hears or recites these sacred prayers will be awarded heaps of pious merit, wealth, and fame.

Text 16

Those who repeatedly hear the transcendental glories of the Kalki incarnation of Lord Maha-Visnu with devotion will find that all inauspiciousness within their hearts has been reduced to nil.

Thus ends the translation of thirty-fourth chapter of Sri Kalki Purana.

CHAPTER THIRTY-FIVE

The Glories of Hearing Sri Kalki Purana

Texts 1-27

Suta GosvamI said: The contents of this sanctified Sri Kalki Purana are: A conversation between the great soul, Markandeya, and Suka; a description of the dynasty of irreligion’ topics regarding Lord Kali’ the demigods travel to Brahmaloka, along with mother earth, who had assumed the form of a cow; Lord Hari’s appearance at the house of Visnuyasa at request of Brahma; the birth of Lord Kalki’s four brothers from the womb of Sumati; a conversation between the father and son; Lord Kalki’s sacred thread ceremony; Lord Kalki grows up with His father; Lord Kalki studies the Vedas, Lord Kalki learns how to employ weapons, Padmavatl’s meeting with Siva; Padmavatl’s prayers to Siva; PadmavatI receives a benediction from Siva; Lord Kalki receives His parrot; Lord Kalki returns to Sambhala; PadmavatI describes Siva’s benediction to her relatives; Lord Kalki reveals Himself to King Visakhayupa; the glories of the brahmanas; the arrival of Suka; a conversation between Lord Kalki and Suka; Suka describes the situation in Simhala; the svayamvara of PadmavatI; the lamentation of PadmavatI, Lord Kalki desires to marry PadmavatI; Lord Kalki sends Suka

THE GLORIES OF HEARING SRI KALKI PURANA 365

as a messenger; Padmavati meets Suka; the procedure for worshiping Lord Hari; the procedure for meditating on the Lord’s form; Padmavati gives her ornament to Suka; Suka returns to Lord Kalki; Lord Kalki goes to Simhala to marry Padmavati; the Lord meets Padmavati on the pretext of playing in the water, Lord Kalki marries Padmavati, the kings regain their masculinity simply by seeing Lord Kalki; the arrival of the sage Ananta; a conversation between Ananta and the kings; the story of Ananta’s previous birth; glorification of Lord Siva; Ananta’s father meets Maya- devl after death; the characteristics of Ananta; Ananta’s knowledge and detachment; the departure of the kings; Lord Kalki returns to Sambhala with Padmavati; Vis’vakarma reconstructs the village of Sambhala; the Lord resides at Sambhala along with Padmavati and His relatives, well- wishers, children, and army; the oppression of the Buddhists; the wives of the Buddhists go to war; the arrival of the sages known as the Valakhillas; the process of surrender; the killing of the Kuthodarl witch; the meeting of Lord Kalki with the sages of Hardwar; a description of the Surya and Candra dynasties; the pastimes of Lord Ramacandra; the meeting of Maru and Devapl; the killing of Koka and Vikoka; Lord Kalki goes to Bhallatanagara; the battle between Lord Kalki and Sayayakarna; the battle between Lord Kalki and King Sasidhvaja; the devotional service of Susanta; King Sasidhvaja brings Lord Kalki, Dharma, and Satya-yuga personified to his home; Sus’anta offers prayers to Lord Kalki; the marriage of Lord Kalki and Rama; a description of Sasidhvaja’s previous lives; the cause of his taking birth as a vulture; King Sasidhvaja attains liberation; the deliverance of Visakanya; the coronation ceremony of various kings; the glorification of Maya-devI; various sacrifices performed at Sambhala; Visnuyasa achieves liberation by the mercy of Narada Muni; the commencement of Satya-yuga; discussion of the vow known as RukminI vrata; the glorious pastimes of Lord Kalki; The birth of Lord Kalki’s sons and grandsons; the demigods and Gandharvas visit Sambhala; Lord Kalki returns to Vaikuntha; Sukadeva GosvamI departs; and the prayers to Gaiiga-devi spoken by the sages. This Kalki Purana consists of five branches of knowledge—creation, sub-creation, the dynasties of the sun and moon, the Manus, and the pastimes of the descendents in the dynasties of the sun and moon.

Text 28

When those whose hearts are filled with the contamination of Kali hear this literature, they will be purified and thus achieve all kinds of perfection. This literature consists of six thousand one hundred verses. It contains the essence of all scriptures and as such, it pleases the hearts of everyone.

Text 29

This literature bestows upon the hearer the four objectives of life. It appeared from the lotus mouth of Lord Hari after the annihilation of the universe and spread throughout the world.

Text 30

The exalted Krsna Dvaipayana Vyasa appeared in this world as a brahmana and compiled this literature. It describes the glorious pastimes of Lord Kalki, the incarnation of Lord Hari.

Text 31

Those who study or hear this literature in a holy place of pilgrimage, at an asrama of sages, or anywhere else in the association of devotees, after worshiping the brahmanas and giving them cows, horses, asses, elephants, gold, or cloth in charity, are certainly the best among human beings, and are eligible for liberation.

Text 32

By carefully studying this literature, a brahmana becomes expert in all kinds of Vedic understanding, a ksatriya becomes a powerful ruler of men, a vaisya attains wealth and prosperity, and a sudra becomes an exalted personality.

Text 33

By studying this literature, those who desire a son will receive a son, those who desire wealth will earn wealth, and those who desire wisdom will become wise men.

Text 34

After reciting this sacred literature with faith and devotion to the great sages, the son of Romaharsana proceeded on his tour of holy places of pilgrimage.

Text 35

Saunaka Rsi, who was very pious and well-versed in the literature dealing with yoga, along with the other sages and Suta Gosvami, began to practice meditation on Lord Hari so that they finally attained His shelter at the sanctified place of Naimisaranya.

Text 36

Let me offer my obeisances at the lotus feet of Suta Gosvami, the son of the great sage, Romaharsana, who was a disciple of Vyasadeva, a great scholar of all the Puranas,and a determined ascetic.

Text 37

After studying all the scriptures again and again, it must be firmly concluded that it is Lord Narayana who should be meditated upon.

Text 38

It is Lord Hari who is glorified throughout the beginning, middle, and end of the Vedas, Ramayana, Mahabharata, and Puranas.

Text 39

May Lord Kalki, whose complexion is the color of a dark rain cloud, whose horse travels faster tHari the wind, who protects the righteous with His sword, who establishes the principles of religion, and who re- establishes the Satya-yuga after vanquishing Kali, shower His blessings upon you.

Thus ends the translation of the thirty-fifth chapter of Sri Kalki Pur ana.

End of Sn Kaiki Purdna.

Shodasi mantra

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SHODASHI OR MAHASHODASI MANTRA

The worship of Devi in Srichakra is regarded as the highest form of the Devi worship. Originally Lord Shiva gave 64 Chakras and their Mantras and Tantras to the world, to attain various spiritual and material benefits. For his consort Devi he gave the Shreechakra and the highly coveted and the most powerful Shodashakshari mantra, which is the equivalent of all the other 64 put together. That is why Sri Yantra is called Yantra-raj or King of the Yantras, Srividya tantra is called Tantra-raj and the Shodasi Mantra is called Mantra-raj.

Many scriptures proclaim that Shodasi worship is the only one which grants the sadhaka both iham and param, i.e., Material and spiritual benefits.

The Srividya or Shodasi Vidya was 1st taught in Satya Yuga by Lord Hayagriva to Agastya and his wife Lopamudra. This is as per the Vaidic-achara or Vedic tradition. Again in Treta yuga it was given to Lord Parashurama by Dattatreya who was the combined incarnation of Brahma, Vishnu and Maheswara and considered the greatest incarnation. Lord Parashurama gave it to his disciples and it is called Parashurama Kalpa Suktam. This is as per the Kaulava-achara or Kaulava tradition. I studied both and found that except for the tradition based variations 95% is same. There is also a Vaishnava-achara Srividya. I am yet to find someone who can teach me this.

The full ritualistic tantric worship of Srividya can bestow many siddhis to the sadhaka and hence is given by gurus only to tested disciples so that it is not misused. However one can do the japa of the great Shodasi mantra without any restrictions and can immensely benefit from it.

The following is the great Shodasi mantra. It is a 28 letter mantra and Om is added in the beginning and Namah is added at the end. Without Om and Namah it is called Shodasi and with Om and Namah it is called Mahashodasi. Though it has 28 letters it is called Shodasi or Shodasakshari meaning 16 letters. This is because though the lines lines 4, 5 & 6 have 5, 6 & 4 bijas, they are called 3 Kootas or combined bijas.

MAHA SHODASHI MANTRA  महाषोडशी मन्त्र

1. Om –

2. śrī – hrī – klīṁ – aiṁ – sauḥ:  श्रीं ह्रीं क्लीं ऐं सौः (5 bījas, omitted)

3. om – hrī – śrīह्रींश्रीं (3 bījas)

4. ka – e – ī – la- hrīह्रीं (5 bījas)

5.  ha – sa – ka – ha – la – hrīह्रीं (6 bījas)

6. sa – ka – la – hrīह्रीं (4 bījas)

7. sauḥ – aiṁ – klī –  hrī – śrīसौःऐंक्लींह्रींश्रीं (5 bījas)

8. Namah नमः

It is always good to understand the meaning and significance of the mantra. The following are the details of the Maha Shodasi Mantra.

First line:  om – śrī – hrī – klīṁ – aiṁ – sauḥ ( श्रीं ह्रीं क्लीं ऐं सौः)

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

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

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

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

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

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

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

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

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

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

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

Thus these five bījas form the first line of Mahāṣoḍaśī mantra.

Second line of Mahāṣoḍaśī mantra is formed by placing praṇava, māyā bīja and śrī bīja and the second line appears like this: 

om - hrī – śrīṁ: ह्रींश्रीं.

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

Third, fourth and fifth lines of the Shodasi mantra are also known as the Pañcadaśī mantra.

PAÑCADAŚĪ MANTRA – पञ्चदशीमन्त्र -

The main mantra of Lalitāmbikā is Pañcadaśī which consists of fifteen bījas.  A bīja need not be a single Sanskrit alphabet.  It could be a combination of alphabets. For example, sa is a bīja and it is a single alphabet, whereas hī is also a bīja but a combination of many alphabets.  Each alphabet in Sanskrit has a meaning.  If we take the first letter a in Sanskrit alphabet, it conveys many things.  It is the origin of (OM); it also means unification, non-destruction, etc.  The interpretation of meaning for such bījas mostly depends on the context in which it is used.  Pañcadaśa means fifteen.  Since this mantra has fifteen bījas, it is called as Pañcadaśī. Pañcadaśī mantra consists of three groups consisting of bījas and each line is called kūa or group.  The three kūa-s are known as vāgbhava kūa, kāmarāja kūtā or madhya kūa and śakti kūtā.  Vāgbhava kūa represents Lalitāmbikā’s face, kāmarāja kūa represents the portion between Her neck and hip and the last one śakti kūa represents the portion below Her hip.  The whole form of Lalitāmbikā is made up of these three kūṭas.  This is one of the reasons why Pañcadaśī is considered as very powerful.  These three kūṭa-s are joined in such a way that an inverted triangle is formed which represents Her yoni, the source of the universe. This is why this mantra is considered as highly secretive.  Vāgbhava kūa is the right side of this triangle, kāmarāja kūa the upper side and śakti kūṭa forms the left side of the triangle. 

Vāgbhava kūṭa consists of five bījas viz. ka-e-ī-la-hrīṁ . ह्रीं (5 bījas)

Madhya kūṭa consists of six bījas viz. ha-sa-ka-ha-la-hrīṁ. ह्रीं

śakti kūṭa consists of four bījas viz. sa-ka-la-hrīह्रीं

Thus, we have fifteen bījas of Pañcadaśī.  This mantra is not revealed by these bījas, but by the following verse in Sanskrit.

kāmo yoni: kamalā vajrapāirguhāhasā matariśvābhrāmindraḥ|

punarguhāsakala māyayā ca purucyeā viśvamātādividyā||

This is the verse where in the fifteen bījas of Pañcadaśī are hidden.  This is a clear indication of the highly secretive nature of this mantra.  From this verse, the fifteen bījas of Pañcadaśī are arrived thus.  kāman (ka) yoni: (e) kamalā (ī)vajrapāni (la)-guhā (hrī) ha (ha) sā (sa) mathariśvā (ka) abram (ha) indra (la)|  punar (punar means again) guhā (hrī) sakala (sa,ka,la) māyayā ca  (hrīṃ) purucyeṣā viśvamātādividyā.

The first kūṭa has five bījas ka-e-ī -la- hrīṃ.  All the three kūṭas end with hrī and this hrīṃ is called hṛllekha.  A lot of importance is attached to this hṛllekha which is also called as māyā bīja.  Vākbhava kūṭa is also known as agni khaṇḍa and indicates jñāna śakti of Lalitāmbikā.  Ka means Brahma, the creator. e means Sarasvatī the goddess of jñāna. ī means Lakmī, la means Indra and hrī means the merger of Śiva and Śaktī. The bīja ka is the root of kāma bīja klīṁ (क्लीं).  ka also bestows peace and prosperity to the sādaka.  The next bīja e prevents misfortunes to the sādaka.  ī bestows wealth and all good things to sādaka.  The bīja la gives victory to the sādaka.  Thus, the first four bījas give peace, prosperity, prevention of misfortunes, auspiciousness and a status like Indra.  This means victory to sādaka in every step he puts forward.  (Indra is the chief of all gods and goddesses and is victorious in all the battles against demons).

hrīṁ is made up of twelve letters.  H + r + ī + m and a bindu.  Bindu is a dot on the letter m ().   But this is not just a dot.  This dot comprises of ardacandra, rodhinī, nāda, nādānta, śakti, vyāpikā, samanā and umanī.  Beginning from bindu and including these eight, is nāda (total nine).  This nāda comprises of two V-s one above the other (each V has two lines and two V-s together have four lines) and four dots each at the open ends of V and one dot on the top these four dots.  This is the combination of bīja hrīṁ.  More than these V-s and dots, the pronunciation is important.  There are specifications of length of timing for pronunciations of each bīja.  The entire kūa should be pronounced in eleven mātrā-s (a mātrā is the time taken for a winking, possibly lesser than a second).  There are guidelines for pronouncing the bījas.  The pronunciation of Vākbhava kūas hould commence from mūlādhāra cakra and end at anāhata cakra, contemplating the entire kūṭa as the fire.

The second kūṭa is kāmarāja kūa or madhya kūṭa is to be meditated upon Lalitāmbikā’s neck to hip.   Thiskūṭa has the highest number of bījas, six.  They are ha-sa-ka-ha-la- hrī.  Out of these, ka, la and hrī have been discussed in the first kūṭa, leaving two new bījas in this kūṭa.  Out of the new bījas, ha has been repeated twice.  The first ha means Śiva; the second ha means ākāś element (Saundarya Laharī verse 32 refers this second ha as the sun) and sa in this place means Viṣṇu.  With reference to the five basic elements, sa means air element.  The bīja ha is also known as eunuch bīja.  Probably this is the reason why the bīja hrī refers to the union of Śiva and Śaktī.  In the first kūa, Brahma was mentioned, as the first kūa refers to creation.  In thiskūṭa of sustenance, Viṣṇu is mentioned as He is the lord of sustenance.  This kūa should be pronounced in a time frame of 11.50 mātrā.  This kūa is to be contemplated from anāhata cakra to ājñā cakra in the form brightness that is equivalent to millions of suns.  This kūa is also called sūrya khaṇḍa and forms the second act of Brahman viz. the sustenance.  Since it is associated with sustenance, desire is attached to this kūṭa.

The thirdṭa which is called śaktī kūṭa, has only four bījas.  This kūṭa is to be meditated upon the portion between hip and the feet of Lalitāmbikā.  The four bījas are sa-ka-la- hrī.  The first kūṭa has five bījas, second kūṭa six bījas and the third has only four bījas.  Possibly this could mean that sustenance is the most difficult act and dissolution is the easiest act.  Vākbhava kūa refers to subtle intellect, kāmarāja kūa refers to preponderance of valour, wealth, fame, etc and the third kūa, the śakti kūa expands the conveyance of the previous two kūṭas. It can be noticed that two ha bījas in the madhya kūṭa is removed in this śaktī kūa.  This kūṭa is to be pronounced in a time frame of eight and a half mātrās.  The entire Pañcadaśī mantra should be pronounced in thirty one mātrās.  In the case of continuous recitation of this mantra, without leaving time gap between the kūa only twenty nine mātrā-s are prescribed.  But the time factor does not apply when the mantra is recited mentally.  This kūa is to be contemplated from anāhata cakra to the middle of the forehead in the forms of brightness comparable to the millions of moons.  There are nine stages from anāhata to the middle of the forehead.  These nine stages are nothing but the nine components of nāda which was discussed under hrī.  This kūṭa is called chandra khaṇḍa and forms the third act of Brahman, the dissolution.  The dissolution is represented by the bījā ‘la’ which means the destructive weaponries viz. vajra (thunder bolt),cakra (the wheel.  Possibly meaning the Sudarśana cakra of Viṣṇu), triśūla or trident of Śiva and the gada of Viṣṇu.  There are three hrīṃ-s in Pañcadaśī each representing creation, sustenance and dissolution.

Śaṃkarācārya also talks about the bījas of Pañcadaśī in a secretive manner in Saundarya Laharī (verse 32).   In the second kūṭa out of the two ha bījas, Śakarācārya means sun instead of ākāś element.    The interpretations of the bījas differ from scholar to scholar.   It is also pertinent to note that chanting of one round of Pañcadaśī mantra is equivalent to three rounds of recitation of pūra Gāyatrī mantra.  Pūra Gāyatrīmeans an addition of paro rajase sāvadom as the last line in addition to the existing three lines.

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

At the end the salutation Namah नमः is added.

Mahāṣoḍaśī mantra thus formed is like this.

1. Om –

2. śrī – hrī – klīṁ – aiṁ – sauḥ:  श्रीं ह्रीं क्लीं ऐं सौः (5 bījas, omitted)

3. om – hrī – śrīह्रींश्रीं (3 bījas)

4. ka – e – ī – la- hrīह्रीं (5 bījas)

5.  ha – sa – ka – ha – la – hrīह्रीं (6 bījas)

6. sa – ka – la – hrīह्रीं (4 bījas)

7. sauḥ – aiṁ – klī –  hrī – śrīसौः ऐं क्लीं ह्रीं श्रीं (5 bījas)

8. Namah नमः

Thus Mahāṣoḍaśī has twenty eight bījas, excluding the first praṇava Om and the ending Namah.

…..Om Tat Sat…..

MAHA SHODASHI MANTRA JAPA महाषोडशी मन्त्र जप

Śrī Mahāṣoḍaśī Mahāmantra Japaश्रीमहाषोडशीमहामन्त्रजपः

This is the simple way of doing Śrī Mahāṣoḍaśī Mahāmantra Japa

While doing this mantra japa, one has to sit facing either East or North. If one does not have a guru, contemplate on Lord Dkṣiṇāmūrti and mentally accept Him as Guru.

1. Ṛṣyādi nyāsaऋष्यादिन्यासः

Asyaśrī Mahāodaśī Mahāmantrasya –  Śrī Dakṣiṇāmūrti ṛṣiḥ – Gāyatrī chanda – Śrī Lalitā mahātripurasundari Parābhaṭṭārikā Devatā |

अस्यश्रीमहाषोदशीमहामन्त्रस्यश्रीदक्षिणामूर्तिऋषिःगायत्रीछन्दःश्रीललितामहात्रिपुरसुन्दरिपराभट्टारिकादेवता।

aiṁ bījaṁ | sauḥ śakti | klī kīlakam || ऐंबीजं।सौःशक्तिः।क्लींकीलकम्॥

Śrī Lalitāmahātripurasundari Parābhaṭṭārikā darśana bhāṣaṇa siddhyarthe Śrī Mahāṣoḍaśī Mahāmantra jape viniyogaḥ  ||

श्रीललितामहात्रिपुरसुन्दरिपराभट्टारिकादर्शनभाषणसिद्ध्यर्थेश्रीमहाषोडशीमहामन्त्रजपेविनियोगः॥

2. Karanyāsaकरन्यासः

Om – śrī – hrī- klīṁ – aiṁ – sauḥ: aṅguṣṭhābhyām nama श्रीं ह्रीं क्लीं ऐं सौः अङ्गुष्ठाभ्याम् नमः (use both the index fingers and run them on both the thumbs)

om – hrī – śrī tarjanībhyāṁ namaḥ ह्रीं श्रीं तर्जनीभ्यां नमः (use both the thumbs and run them on both the index fingers)

ka – e – ī – la- hrī madhyamābhyāṁ namaḥ ह्रीं मध्यमाभ्यां नमः (both the thumbs on the middle fingers)

ha – sa – ka – ha – la – hrī anāmikābhyāṁ namaḥ ह्रीं अनामिकाभ्यां नमः (both the thumbs on the ring fingers)

sa – ka – la – hrīṁ kaniṣṭhīkābhyāṁ namaḥ ह्रीं कनिष्ठीकाभ्यां नमः (both the thumbs on the little fingers)

sauḥ – aiṁ – klī –  hrī – śrīṁ karatalakarapṛṣṭhābhyāṁ namaḥ सौः ऐं क्लीं ह्रीं श्रीं करतलकरपृष्ठाभ्यां नमः  (open both the palms; run the opened palms of the right hand on the front and back sides of the left palm and repeat the same for the other palm)

3. Hrdayādi nyāsaह्र्दयादिन्यासः

Om – śrī – hrī – klīṁ – aiṁ – sauḥ: hrdayāya namaḥ| श्रीं ह्रीं क्लीं ऐं सौः ह्र्दयाय नमः (open index, middle and ring fingers of the right hand and place them on the heart chakra)

om – hrī – śrī śirase svāhā ह्रीं श्रीं शिरसे स्वाहा (open middle and ring fingers of the right hand and touch the top of the forehead)

ka – e – ī – la- hrī śikhāyai vaṣaṭ ह्रीं शिखायै वषट्  (open the right thumb and touch the back of the head. This is the point where tuft is kept)

ha – sa – ka – ha – la – hrī kavacāya hu ह्रीं कवचाय हुं  (cross both the hands and run the fully opened palms from shoulders to finger tips)

sa – ka – la – hrī netratrayāya vauṣaṭ ह्रीं नेत्रत्रयाय वौषट् (open the index, middle and ring fingers of the right hand; touch both the eyes using index and ring fingers and touch the point between the two eyebrows (ājñā cakra) with the middle finger.)

sauḥ – aiṁ – klī –  hrī – śrī  astrāya phaसौः ऐं क्लीं ह्रीं श्रीं  अस्त्राय फट् (open up the left palm and strike it three times with index and middle fingers of the right hand)

भूर्भुवस्सुवरोमिति दिग्बन्धः॥ bhūrbhuvassuvaromiti digbandhaḥ||  (by using right hand thumb and middle fingers make rattle clockwise around the head)

4. Dhyānam ध्यानम्

cāpaṁ cekṣumayaṁ prasūnaviśikhān pāśākuśaṁ pustakaṁ

ikyāṣasṛjavaraṁ maṇīmayīāṁ sarojadvayaṁ |

ibhyā varadā abhaya ca dadhatī brahmādisevyā parā

sindūrārua vigrahā bhagavatīṁ ṣoḍaśīmāśraye ||

चापंचेक्षुमयंप्रसूनविशिखान्पाशाङ्कुशंपुस्तकं

माणिक्याषसृजवरंमणीमयींवीणांसरोजद्वयं।

पाणिभ्यांवरदाअभयंचदधतींब्रह्मादिसेव्यांपरां

सिन्दूरारुणविग्रहांभगवतींतांषोडशीमाश्रये॥

Meaning: She has twelve hands, holds (1) a bow made of sugarcane, (2) arrows made of kadamba flowers, (3) a noose, (4) a hook, (5) a book, (6) a rosary made of rubies, displays (7) abhaya (removal of fear) and (8) varadha (giving boons) mudras. She closely holds a veena (a musical instrument) with two hands (9 and 10)  and lotus flowers in two hands (11 and 12) one on each side. She is worshipped by Brahmā and other gods and goddesses. She is red in complexion. I surrender unto this Supreme Goddess.

5. Pañcapūjā पञ्चपूजा (follow as per Karanyāsa)

laṁ – pṛthivyātmikāyai gandha samarpayāmi|

haṁ – ākāśātmikāyai puṣpaiḥ pūjayāmi|

yaṁ – vāyvātmikāyai dhūpamāghrāpayāmi|

raṁ – agnyātmikāyai dhīpa darśayāmi |

vaṁ amṛtātmikāyai amṛtaṁ mahānaivedya nivedayāmi |

saṁ – sarvātmikāyai sarvopacāra pūjām samarpayāmi||

लंपृथिव्यात्मिकायैगन्धंसमर्पयामि।

हंआकाशात्मिकायैपुष्पैःपूजयामि।

यंवाय्वात्मिकायैधूपमाघ्रापयामि।

रंअग्न्यात्मिकायैधीपंदर्शयामि।

वंअमृतात्मिकायैअमृतंमहानैवेद्यंनिवेदयामि।

संसर्वात्मिकायैसर्वोपचारपूजाम्समर्पयामि॥

6. Śrī Mahāṣoḍaśī Mahā Mantraश्रीमहाषोडशीमहामन्त्रः

om śrī hrī klīṁ aiṁ sauḥ — श्रीं ह्रीं क्लीं ऐं सौः

om hrī śrīṁ — ॐह्रींश्रीं

ka e ī la hrīṁ — ह्रीं

ha sa ka ha la hrīṁ — ह्रीं

sa ka la hrīṁ — ह्रीं

sauḥ aiṁ klī hrī śrīṁ — सौःऐंक्लींह्रींश्रीं

Namah नमः

Ideally recite the Maha Shodasi Mantra 108 times.

Also note that the arrangement of bījā-s in the first line (om śrīhrī klīṁ aiṁ sauḥ ) are reversed in the last line (sauḥ aiṁ klī hrī śrīṁ). This is known as sampuṭīkaraṇa or the sealing of the mantra.

7. Samarpaṇam समर्पनम्

guhyāti guhya goptrī tvaṁ gṛāsmat-kṛtaṁ japam|

siddhirbhavatu me devi tvatprasādānmayi stirā||

गुह्यातिगुह्यगोप्त्रीत्वंगृहाणास्मत्-कृतंजपम्।

सिद्धिर्भवतुमेदेवित्वत्प्रसादान्मयिस्तिरा॥

Meaning: You sustain the secret of all secrets. Please accept this japa performed by me and bestow Your perpetual Grace on me.

8. Ideally after worshipping Devi you should also offer a prayer to Lord Shiva. The following is a brief simple verse.

Om Satchitananda Parabrahma Paramatma Parameswara

Sri Bhagavati sameta Om Bhagavate Namaha

सच्चिदानन्दपर-ब्रह्मपरमात्मपरमेश्वर

श्रीभगवतीसमेताभगवतेनमः

Om Shanti Shanti Shanti.

SATURN TRANSIT OF 3 CYCLES AND THEIR EFFECTS

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SATURN TRANSIT OF 3 CYCLES AND THEIR EFFECTS

Saturn takes 30 years to make one round of the zodiac. So its 1st round of Sadesati will be during ones childhood or youth, its 2nd round during middle age and its third round during ones old age. So the effects are different. The following are the results for all the 12 places from Janma Rasi for the different 3 rounds of Saturn transit.

EFFECT IN 1ST ROUND OF SATURN TRANSIT

1. In first Rasi or janma Rasi, this being child hood, the child suffers from infantile diseases.
2. In the second Rasi, he gives the same results namely infantile diseases.
3. In the third Rasi though Saturn is said to give very good results, in the first round being childhood, he gives many difficulties.
4. When he goes to 4th Rasi, the results though said to be Ardhashtama, the diffculties will be lesser. According to Ashta Varga in Sani ashtakvarga, if there are upto 3 bindus, there will be little comforts. If bindus are more, there will be bodily comforts. If there are 7 bindus, it is good time for father and mother including good health and comforts. This may happen upto 10th year of the native.
5. When Saturn goes to 5th from Janma Rasi there may be risk of danger to the life of mother (6, 7, 8th).
6.When Saturn goes to 6th house from Janma Rasi, during that time if there is maraka Dhasa besides ashtamadipathi bukthi running, there will be wearliness to the body. The body becomes weak and tired. Bad time and melancholous mood and displeasure from friends will happen. If in 6th house from Janma Rasi, where the 11 th Lord is in navamsa or in drekkana, then in this case the mother may surely pass away.
7. When Saturn passes through 7th house from Janma Rasi, there will be sickness of the self or own brothers and sisters. Both in 6th and 7th houses, there will be mental worry and hysterical like condition, unwanted change of place, unnecessary fear etc. will happen.
8. The same thing will continue to prevail until saturn crosses 8th house from Moon.
9. When Saturn passes through 9th Rasi from Moon, the native gets fame and name and will start his own earning, if not started to earn so far. But generally in the first round, there will be poverty for Saturn’s transit from Janma Rasi to 8th house. In 9th house from Janma Rasi, there will be comforts.
10. In 10th house from Janma Rasi, there will be friendship with a businessman or with a man who will help in the career. In the last portion of this 10th Rasi, marriage of the native may take place here after much comforts, good employment or a thriving business may be expected.
11. When Saturn goes to 11 th from Janma Rasi, there will be friendship with a business man or the native gets a business partner or gets help from a friend for progress in job.
12. When Saturn passes through 12th from Janma Rasi, the native may be up to 28th year, there will be mainly health indisposition which can be curbed by adopting remedial measures.
In the natal horoscope, during first round, if Saturn is Vargottama, there will be comforts and progress in education even up to 30th year of age and good Raja Yoga (good employment, marriage to highly placed partner, receipt of money etc.) will happen. By this time, the native may have reached nearly 27th year of age.

EFFECT IN 2ND ROUND OF SATURN TRANSIT

1. In Janma Rasi there will be bodily comfort, easy going life, progress in business, partnership and friendship with VIPs. Income, name and fame for the native will increase. There may be enmity with brothers and sisters. There will be divi¨sion of property (Pithru or Paternal etc.) among brothers and there may also be danger to the life of brothers or sisters.
2. When Saturn goes to the second house from Janma Rasi there will be comforts of high standard and the days will be happy.
3. When Saturn goes to 3rd house from Janma Rasi, increase in income supply of essentials in the house, provi¨sions etc. are enjoyed to the maximum. There will be progress in education, fame and name and little income to the mother or little income from mother to the native.
4. When Saturn goes to 4th from Janma Rasi, there will be gain of money and birth of child, especially a female. There will be comforts at home and outside. But senior paternal relation may pass away and there may be quarrels between paternal relations (Gnathis) for properties.
5. When Saturn goes to 5th house from Janma Rasi there will be good income, sickness to the self, danger and bad time to wife or his relative’s.
6. When Saturn goes to sixth house from Janma Rasi tl,ore may be danger to the life of father, or it may happen when when Saturn passes through the end of 5th house.
7. When Saturn passes through 7th house from Janma
Rasi, there will be friendship with VIP and help from them, moderate future, moderate comforts and bad time to children or worries about children may happen.
8. When Saturn passes through 8th house from Janma Rasi there will be gain of money.
9. When Saturn goes to 9th from Janma Rasi there will be definite comforts, little improvement in income and there will be fame and name.
10. When Saturn goes to 10th from Janma Rasi there will be brith of child and at the end there will be over expenditure.
11. When Saturn goes to 11 th house from Janma Rasi there will be over expenditure, bad health, bodily strain, bad time and ill health to near relatives.
12. When Saturn goes to 12th house from Janma Rasi, there will be both good and bad results .

EFFECT IN 3RD ROUND OF SATURN TRANSIT

1. In Janma Rasi, there will be little comforts and limited progress in all asepcts of life.
2. In second house from Janma Rasi Saturn gives good comforts and happiness, If Saturn in natal chart is in vargottama, there will be very good income even during old age.
3. When Saturn goes to 3rd house from Janma Rasi, there will be bad time to brothers and sisters. In natal chart if Saturn is in its own house or in 11 th labasthana, then also there will be bad time to brothers or sisters.
4. When Saturn goes to 4th house from Janma Rasi, some relatives may pass away. All the efforts get spoiled and fail and become useless and there will be loss due to law suit etc.
5. When Saturn goes to fifth from Janma Rasi there will be ill health.
6. When Saturn goes to 6th house from Janma Rasi good comforts at home and outside.
7. When Saturn goes to 7th house from Janma Rasi, there will be bad time to wife or even death of wife may happen.
8. When Saturn goes to 8th from Janma Rasi there will be ill health and bodily suffering to the native.
9. When Saturn goes to 9th house from Janma Rasi, if the judged life span of the Jathaka coincides completion and also maraka period runs, there may also be death of the native.
10. When Saturn goes to 10th from Janma Rasi, what is told in general readings for Saturn vide chapter 18 will happen.
11. Whan Saturn goes to 11th from janma Rasi, the same results given in the general reading (vide chapter 18) will happen.
12. When Saturn passes through 12th from Janma Rasi, the general readings given for Saturn vide chapter 18 will happen.

OTHER TRANSIT RESULTS OF SATURN

Other points to be considered in Gochara results of Saturn:
Sani in Gochara or transit will be passing through the same Rasi where he is in natal chart, he will be going through the same 9 navamsas of that Rasi. Find out the navamsa and its Lord. Find out also which Bhavas navamsa Lord owns in the natal chart and also their karakatvas or the signifactor. These bhavas and karakatva of the planet in question gets affected in addition to general transit results of Saturn.
1. When Saturn passes through the Rasi or Navamsa where Sun is in natal chart, then there is danger to life of father or paternal relatives may have bad time.
2. This is also true when Saturn happens to go through thrikona of the planets, the karakatva of the planet is also affected. Bbth these two factors affect the karakatvas.
3. When Saturn crosses the Rasi and navamsas where Lagnadipati of the natal chart is placed, then the native gets bodily pain, sickness etc.
4. When it crosses the Rasi containing lord of 2nd, there will be loss of money, bad health and danger to the life of wife, loss of food and the loss of timely food.
5. Similarly, if Saturn crosses the Rasi occupied by 3rd lord his riavamsa and Drekkana, there will be bad time to brothers or sisters, servants and ear trouble.
6. Again, when Saturn crosses the 4th lord, there will be danger .to the life of father, Guru and VIPs known to the native.
7. Similarly, if Saturn crosses the 5th Lord, or he crosses the Rasi, Navamsa, and drekkana occupied by Jupiter, there will be passing away of children and bad time to them. His knowledge and discriminative power fails.
8. Again when Saturn crosses 6th Lord his elder brother gets affected and may pass away or the relatives of elder brother will have bad condition. The native also falls sick. His maternal uncle gets affected and his relatives may also suffer.
9. Similarly, if Saturn crosses 7th Lord, there will be danger to the life of native, impediments, difficulties during travel and decline in income.
10. If Saturn crosses 8th lord under the same conditions, the native gets tired and weak, there will be danger to life and generally difficult time is indicated.
11. If Saturn crosses 9th Lord, there will be destruction of fortune and good opportunities. There will be obstruction in native’s religious rituals, slipping away of good opportunities, there will be difficulties and restraints within the family.
12. If Saturn crosses 10th lord under the same condi¨tions there will be danger to brothers and sisters and bad time to their relatives, profession gets lost, demotion in job, serv¨ants and friends leaving the native alone, viz. elder brother and sisters will have bad time. His servants will meet with difficulties etc. will happen.
13. When Saturn crosses the 11th lord under the same conditions mother may pass away. The relatives suffer, property (landed) will be lost; in agriculture the harvest and yield will be low.
14. When Saturn passes the 12th lord, there will be danger to the life of the children. His name and reputation will be spoiled.

Bhavartha Ratnakara

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Bhavartha Ratnakara
By Prof B.Suryanarayana Rao
The Bhavartha Ratnakara, by Prof. B. Suryanarayana Rao, a great astrologer and grandfather of the legendary Dr.B.V.Raman, is a wonderful summary of the bhava analysis for various lagnas and also gives many important planetary combinations for various aspects of life. It is an excellent book for beginners and a good refresher for the experienced astrologers. The experience and expertise gained by such great astrologers is very valuable of us to understand the complex Vedic astrology better.
Contents

1. Lagna

– Aries
– Taurus
– Gemini
– Cancer
– Leo
– Virgo
– Libra
– Scorpio
– Sagittarius
– Capricorn
– Aquarius
– Pisces

2. Dhana yogas

– Combinations for poverty
– Education
– Tastes and speech

3. Brothers

4. Fortune, luxuries and children

5. Enemies and diseases

6. Seventh house

7. Health and longevity

8. Fortunate combinations

9. Rajayogas

10. Combinations for dips in sacred waters

11. Combinations for death

12. Results of dasas

13. Ordinary combinations

14. Grahamalika yogas

15. Planetary rulerships, etc.
Chapter 1 Lagna

Aries:

1. A Sun-Moon combination confers rajayoga
2. Venus is a maraka
3. Jupiter becomes a maraka if he occupies Capricorn
4. A Jupiter-Saturn association doesn’t confer a rajayoga
5. An Aries native will have fear of diseases (especially smallpox), weapons and injuries
6. If Mars conjoins Mercury, death by brain disease occurs in his dasa and bhukti
7. This is the only lagna where it’s great if the 2nd lord is in the 12th; this isn’t the case with any other lagnas
8. A Mars-Venus combination can be both favorable and fatal
9. Mars, when conjoined with Jupiter and Venus in Taurus, becomes a yogakaraka
10. If the above combination occurs in Gemini, there isn’t any yoga
11. If Mars conjoins Jupiter in Cancer, he becomes a yogakaraka
12. Mars will prove a benefic during his dasa if he’s in Leo
13. Jupiter in Aquarius won’t automatically give good results in his dasa
14. A Mercury-Mars combination in Virgo gives the native skin diseases, eruptions and wounds
15. The native will possess self-earned wealth if Mars and Venus are in Libra
16. Mars, if in conjunction with Sun and Venus in Scorpio, will confer some fame
17. There’s a special yoga produced when Mars, Sun and Jupiter are in Sagittarius, with Venus and Saturn in Libra
18. Venus confers a rajayoga if he’s in lagna with the Sun and unaspected by Jupiter
19. Sun will become a yogakaraka when aspected by Jupiter; the same can’t be said for Venus when she’s aspected by Jupiter
20. A Sun-Mercury-Venus combination in Aquarius is a fortunate combination, with all three conferring riches during their dasas and bhuktis
21. When Sun is in lagna and Moon in Cancer, the native enjoys a rajayoga
22. A Sun-Jupiter-Venus combination in Capricorn helps the native enjoy dips in holy rivers like the Ganga

Taurus:

1. Neither is Saturn a yogakaraka, nor do Sun and Mercury confer any fortunes if they’re in lagna
2. If there’s a Mars-Jupiter combination in Capricorn or Rahu is in Aquarius, the native enjoy dips in holy rivers like the Ganga
3. Moon is capable of producing a yoga when posited in Leo and aspected by either Jupiter or Mercury
4. Mars, when in 7th, is a benefic. If Sun and Jupiter are conjoined in Pisces, long life is indicated
5. A Jupiter-Mercury association causes dhana yoga
6. The above dhana yoga is destroyed if either planet is aspected by Mars
7. There will be debts during Mercury’s dasa if there’s an association between Mars, Jupiter and Mercury
8. Jupiter’s dasa will give mixed results whereas Mars’ dasa gives wealth. If Mercury is in a quadrant, the native is blessed with happiness during its dasa
9. If Mercury and Venus are in lagna and Jupiter is in Scorpio, Mercury dasa will be fortunate
10. If Mars and Venus are in lagna, and Jupiter is in Capricorn, both Mercury’s and Jupiter’s dasas will be fortunate
11. If Saturn, Mercury and Mars are in Capricorn, and Rahu in Pisces, the native enjoy dips in holy rivers like the Ganga during the dasas of Mars and Rahu
12. If Moon and Venus are in Libra, with Jupiter and Mercury in Pisces, Jupiter dasa will cause a dhana yoga
13. Lots of wealth are indicated in the Venus dasa
14. Moon in lagna isn’t very auspicious, and will afflict other dhana yogas present in the chart
15. The native becomes very fortunate if Moon is in the lagna of any sign other than Taurus

Gemini:

1. The placement of Sun and Mercury in Leo proves fortunate in Mercury’s dasa
2. A Venus-Moon-Mars conjunction in Cancer results in wealth during the Venus dasa
3. There will be mixed results during Saturn dasa if Mars is in Cancer, with Moon and Saturn in Capricorn
4. With the above planetary placement, Mars confers wealth during his dasa
5. If Mars and Saturn are in Cancer and Moon in Capricorn, the native’s prosperity and wealth get mostly destroyed during the dasas of Mars and Saturn
6. Despite being the lord of 2nd, Moon isn’t a maraka
7. When Saturn is in Aquarius and there’s a Mars-Moon conjunction in Aries, a powerful dhana yoga results
8. If Saturn and Jupiter are in Aquarius, the native enjoy dips in holy rivers like the Ganga during the dasas of Jupiter and Saturn
9. When Mercury is in Aries, misunderstandings with elder brother are indicated

Cancer:

1. While Mercury proves fruitful, Jupiter doesn’t cause any yoga
2. Mars is a yogakaraka, and even more so if posited in either of his own houses
3. Venus can also be a benefic, but only if he’s posited either in Leo or Gemini
4. If Mars, Jupiter and Moon are in Leo, with Sun and Venus in Scorpio, the native will become wealthy and fortunate
5. If Mercury and Venus are in Scorpio, Mercury confers fortune during its dasa
6. If Mercury, Venus and Moon are in Gemini, Jupiter in Cancer and Sun in Aries, the result is a maha rajayoga and will definitely make the native a king
7. If Sun and Mars are in Aries, the native will always be wealthy. Death results during the Jupiter dasa
8. If Mercury and Venus are in Gemini, Venus dasa will prove fortunate
9. A Jupiter-Moon conjunction in lagna will make the native famous and fortunate
10. When Moon is in lagna, rajayogas are produced when either Mars is in Capricorn, Saturn is in Libra, or Sun is in Aries
11. When there’s a combination of Sun and Mercury in lagna, Venus in Libra, and Moon-Mars-Jupiter in Taurus, the native becomes bankrupt during the Sun dasa, while other dasas will be good
12. If Mercury and Jupiter are in Taurus, and Saturn and Rahu are in Scorpio, the native enjoy dips in holy rivers like the Ganga during the Rahu dasa

Leo:

1. Sun-Mercury-Mars or Sun-Jupiter-Mercury conjunctions indicate wealth, whereas only a Sun-Mercury combination indicates moderate fortunes
2. A Jupiter-Venus combine causes destruction of other yogas
3. Venus can’t produce a yoga. However, he becomes a benefic when in Libra but a malefic when in Taurus
4. If there’s a Sun-Mercury-Mars conjunction in lagna, the Mercury dasa brings in much wealth
5. The Saturn dasa will be fortunate if there’s a Saturn-Mars combination in Cancer

Virgo:

1. A Sun-Moon-Venus association will bring in lots of wealth during the Sun dasa
2. The native loses wealth during the Venus dasa. Mixed results can be expected during the Moon dasa
3. When Moon and Venus are in Pisces, with Jupiter in Cancer and Sun in Aries, during the Jupiter and Venus dasas, the native will have multiple wives, who will all be alive. Virgo natives possess women of high rank
4. A Jupiter-Venus combine in Sagittarius produces fortunes during their dasas and bhuktis
5. If Saturn is in Cancer, its dasa will be fruitful

Libra:

1. Saturn is a yogakaraka. Though lord of 3rd and 6th, Jupiter is also capable of producing yogas
2. Mars doesn’t become a maraca, although it lords the 2nd and 7th houses
3. If Jupiter and Venus are associated or are aspected by Saturn and Mars, during the Jupiter or Venus dasas and bhuktis, the native suffers from skin infections and wounds
4. If Sun and Mercury are in Virgo and aspected by Saturn, the father will be fortunate
5. If Mars is in association with Sun, Saturn and Mercury, it produces immense good
6. If Sun, Mercury and Saturn are combined with either Moon or Mars, a rajayoga is produced
7. If there’s a Sun-Venus-Mercury combination in lagna, the native gets very fortunate and wealthy
8. If in lagna there are Mercury, Saturn and Venus, or the Moon and Mars in Aries, the Mercury dasa will prove fruitful
9. The presence of Mars and Mercury in Leo, Jupiter in Taurus and Saturn in Gemini creates a rajayoga
10. If Moon is in lagna with Jupiter either in Virgo or Pisces, the Saturn dasa brings in wealth and fortune
11. Venus becomes a maraca if he’s in the ascendant
12. If the Saturn is in lagna and Moon in Cancer, a rajayoga results
13. If Saturn, Jupiter, Mercury and Mars are in Aquarius, and Rahu is in Cancer, the native enjoy dips in holy rivers like the Ganga during the Rahu dasa

Scorpio:

1. An association of Jupiter and Mercury brings in wealth
2. If Jupiter is in Capricorn, the native will be charitable
3. If Sun, Mercury and Venus are in Taurus, the Mercury dasa confers lots of fame and power
4. When Jupiter and Mercury are in Pisces with Moon in Virgo, the native will be fortunate
5. If there’s a Jupiter-Moon-Ketu combine in Cancer, the Ketu dasa will be ordinary but the Jupiter dasa excellent

Sagittarius:

1. Saturn, when in Aries, confers prosperity during its dasa
2. This is the only ascendant for which Saturn in 11th confers a yoga
3. If Sun and Venus are in Leo with Saturn in Aquarius, the Saturn dasa will bring in wealth

Capricorn:

1. If Mercury is in Leo with Jupiter in lagna and aspected by Venus, long life is conferred, but with poverty
2. Venus in in Taurus is good; if in Libra, though, he may not prove so fortunate
3. If Venus and Mercury are in lagna with Moon in Taurus aspected by Jupiter, the native is certain to become an emperor. This is called a maharaja yoga
4. If Jupiter is in lagna with Venus and Mars in Scorpio, brothers will give the native riches during the Jupiter dasa
5. When Sun, Moon and Mercury are in lagna, with Mars and Venus in Sagittarius, the native will be replete with wealth
6. A Saturn-Mercury combination in Virgo confers fortune. Rahu becomes a yogakaraka if he’s with Jupiter in Sagittarius
7. The presence of Moon in Cancer and Mars in lagna causes a rajayoga

Aquarius:

1. For both Aquarius and Leo ascendant natives, the mere association of the 9th and 10th lords doesn’t confer any rajayoga
2. If Venus and Rahu are in lagna with Sun in Scorpio, yoga will be caused in the dasas of Rahu and Jupiter
3. If Sun and Mars are in Virgo, the native suffers during their dasas. The Mercury dasa will be better
4. Jupiter in lagna with Saturn in Pisces will see mixed results during the Jupiter dasa and an ordinary time during the Saturn dasa
5. If Saturn and Venus are in Sagittarius, the Venus dasa proves fortunate
6. A Sun-Mercury-Jupiter combine in Aries is good, especially during the Sun dasa when the native enjoys power
Pisces:

1. While Venus in 12th produces benefic results for all other ascendants, this isn’t the case for either Pisces or Aquarius
2. Saturn in Aquarius is good. However, if Moon is in Aquarius, the native suffers poverty (though there’s an alleviation of this in Jupiter dasa, Moon bhukti)
3. Jupiter in Cancer will bestow more daughters than sons
4. If Moon is in Aries and Mars in Cancer, Moon’s dasa brings wealth
5. If Moon and Mars are in Capricorn, Jupiter in Leo, Venus in Libra and Saturn in Scorpio, the native will be highly fortunate
6. A Moon-Mercury-Mars combine in Capricorn is an indicator of wealth and conveyances
7. If Saturn and Moon are in lagna, Mars in Capricorn and Venus in Leo, predict fortune for the native
8. If Mercury, Jupiter, Moon and Mars are in lagna, the dasas of these planets bring in immense fame, power and prosperity
9. Jupiter posited in Sagittarius certainly causes a rajayoga
10. If Moon is in Taurus, Sun in Leo, Mercury in Virgo, Venus in Libra, Jupiter in Sagittarius, Saturn in Aquarius and Mars in Capricorn, there’ll be much fortune to the native. Even if one or two of these combinations are absent, there’ll still the full effects of a rajayoga

Chapter 2 – Dhana yogas

1. If the there’s a parivartana between either the 2nd and 5th lords or the 2nd and 11th lords, the native earns a lot. This is also true for the placement of the 5th and 9th lords in their own houses
2. If the lords of 2nd and 11th are associated with lords of the 5th and 9th, dhana yoga results.
3. If the said planets (2nd and 11th)are associated with lords other than the 5th and 9th, no dhana yoga results; however, the native does enjoy moderate wealth
4. There’ll be loss of wealth if the 12th lord associates with the 2nd and 11th lords
5. It’s always fortunate for Jupiter to associate with the 2nd lord and Mercury
6. If the 1st, 2nd and 11th lords are in their own houses, a dhana yoga is formed
7. If the 2nd and 11th lords are in the lagna, a powerful dhana yoga results
8. If the different karakas are present in their respective bhavas, such bhavas lose their vitality and give rise to very little of their indications
9. For Capricornians, if Moon is alone in Aquarius, the native regains lost wealth

Poverty yogas

1. If the lagna lord is in 8th, together with lords of 4th and 9th, there’s sure to be lifelong poverty
2. If there’s a parivartana between the 2nd and 12th lords, poverty is certain
3. If the 2nd lord is in 12th, the 12th lord in lagna and aspected by a malefic, poverty is indicated

Education yogas

1. Venus or Mercury in 4th makes the native proficient in music and astrology respectively
2. If Rahu conjoins either Sun or Mercury in 5th, the native becomes an expert in astrology and dealing with poisons
3. A Sun-Mercury combination in 2nd makes one a good astrologer. If this combination is aspected by Saturn, the native becomes a mathematician
4. Sun and Mars in 2nd makes one a logician. Saturn, Mercury and Sun in 5th makes the native an expert in philosophy
5. A Sun-Mercury combine in either a quadrant, trine or 11th makes one a mathematician. Venus in 2nd makes one a poet
6. Rahu in 4th confers long life to the mother. If in 5th, the native becomes an expert in understanding inner meanings of things
7. Jupiter in 2nd, especially when that happens to be either Sagittarius, Pisces or Cancer, makes one an expert in the Vedas
8. It’s fortunate to have Jupiter and the 2nd lord associated in a quadrant or trine
9. The presence of Moon and Mars in 2nd makes one a priest
10. Saturn in the 2nd makes one vindictive and a fool

Tastes and speech

1. If Saturn is in or aspects the 3rd, or associated with the lord of the 3rd, the native would be inclined to sour and pungent flavors
2. If Mars is in or aspects the 3rd, or associated with the lord of the 3rd, the native would be inclined to hot food
3. If Jupiter is in or aspects the 3rd, or associated with the lord of the 3rd, the native would like sattvik food
4. Venus in 2nd would make one loose in morals
5. Ketu or Jupiter in 2nd would make one a clever speaker. If there’s Saturn, he’s liable to speak rudely
6. Moon in the 2nd would make the native talkative. If Sun and Mars are in 2nd, the person speaks harshly
7. If Mercury is in 2nd, he’ll speak cleverly and skillfully. If Rahu is present, he’ll speak with humility
8. If Venus is in 2nd, the native would like milk and sweets. Rahu or Ketu in 2nd makes one adaptable
9. If Saturn is in 2nd, the food eaten by the native gets polluted by sudras

Chapter 3 – Brothers

1. The existence of brothers should be divined from either the lord of the 3rd or from the karaka of brothers or from the planets combined with Mars
2. If Sun and Mars are associated with the 3rd lord in the 3rd house, the native will be courageous
3. Bravery is indicated by the presence of Rahu or Ketu in 3rd, whereas the presence there of Mercury would indicate timidity
4. If the 3rd house is occupied by either Jupiter or Mars, the native will have brothers
5. Jupiter in the 11th will make one suffer from the elder brother. If Mars is in 11th and is aspected by Saturn, there’ll be no elder brother for the native
6. The presence of 10th lord in the 3rd results in the destruction of most rajayogas
7. If the 2nd and 3rd lords are associated, the native will be generous. If Saturn combines such an association, the native becomes a miser instead
8. If the 3rd lord is in a dusthana, brothers die. If benefics are also there in these houses, the deaths will happen later in life
Chapter 4 – Fortune, luxuries and children

1. If the lords of 4th and 9th combine in the lagna, the native will lead a very luxurious life
2. Happiness is surely indicated when Jupiter is in or aspects the 4th house, or if Jupiter and the 4th lord combine in a quadrant or trine
3. Presence of the 4th lord and Venus in 4th will indicate a person of ordinary conveyances
4. If Mercury and Venus are in Libra for a Cancer ascendant native, luxuries come by in Mercury dasa Venus bhukti
5. If Jupiter in the 4th, the person gets to own horses. If Venus is in the 7th, he becomes sensual
6. Saturn in the 4th confers foreign residence, in dilapidated houses. It’ll also make the native hard-hearted
7. Powerful luxury yogas are generated when there is a parivartana between the lords of either the 4th and 9th, 4th and 11th, 1st and 4th, 4th and 5th, 5th and 9th or 5th and 11th. Similar results can be seen if either the 4th and 5th lords or 1st and 9th lords are in their respective houses
8. A luxury yoga is also generated when the 5th and 9th lords are in 9th and 10th respectively
9. If Jupiter and 5th lords are in association, childbirths can be predicted
10. If Jupiter, 5th lord and lagna lords are all disposed in quadrants and trines, the native enjoys happiness from children

Chapter 5 – Enemies and diseases

1. The native will be sick if the 8th lord is in the lagna. If the 6th lord is in lagna, he’ll be troubled by diseases and rivals
2. If Sun is combined with the lagna lord and Moon with the 6th lord, the native will fear fever and water respectively
3. If Mars is associated with the lagna and 6th lords, the native will be prone to wounds and injuries. If Mercury is associated with the said lords, the native will suffer diseases of the gastro-intestinal tract
4. The association of Jupiter with the lagna and 6th lords doesn’t make one disease-prone but if Saturn is associated with them, he’ll fear thieves
5. Rahu or Ketu conjoining the lagna and 6th lords gives the native fear of felines and reptiles
6. If Venus is combined with the lagna and 6th lords, the native’s spouse will be in danger. If the lord of the 3rd and Mars conjoin, death in a war is indicated
7. If the 8th lord is in the 12th in combination with debilitated or inimical planets and the lagna lord is strong, the person’s diseases will be destroyed
8. For Taurus and Scorpio natives, if the lagna lord is weak and combined with benefics, the native’s enemies will turn pals
Chapter 6 – Seventh house

1. If the 7th lord is associated with Venus with no malefic aspects, only one marriage is indicated
2. If malefics are in the 2nd and 7th and are combined with the lord of 7th, or if Venus is debilitated or in 11th, or if the 7th lord is in 6th or 12th, the native will have more than one wife. The native will have this indication if malefics are in the lagna
3. If Saturn, Mars and Venus are weak and occupy the 2nd, 4th, 7th, 8th and 12th, the native will have two wives. The same is the case if Mars is in any of these positions
4. If Jupiter is in the 2nd, the person will have a second wife late in life
5. If Saturn is in 2nd or Rahu in the 7th, two marriages are indicated
6. If the 2nd and 7th are occupied by either their respective lords or Venus and if the two houses are associated with benefics, the number of such benefics indicates the number of living wives the native will have, while only one wife will live if malefics join the above combination
7. If there’s a Venus-Saturn conjunction in 7th, the person will remain attached to his own wife
8. Mercury in 7th makes the person addicted to other women, while Jupiter there gives a devoted wife
9. If the lords of the 7th, 2nd and 10th are in 4th, the native will be addicted to other women
10. The person becomes skilful if Rahu is in 7th, while Ketu there will make the wife a shrew

Chapter 7 – Health and longevity

1. If the lagna lord is associated with Jupiter, good longevity is indicated. Jupiter is the karaka for fortune, children and body
2. Saturn in association with the 8th lord also confers long life. Saturn’s placement in the 8th is also good for longevity
3. The 8th lord in the lagna, along with Ketu, indicates short life
4. Sun combined with the lord of 9th makes the father long-lived, provided they’re not together in 9th. However, Sun’s placement in the 9th shortens the father’s life, as does Moon in 4th for the mother’s longevity
5. If the 9th lord is in 11th, long life to the father is indicated
6. Moon, when associated with the 4th lord, indicates a long life to the mother
7. If either Mars or Jupiter is in 3rd, harm will be caused to the native’s brothers
8. If the 3rd is owned and occupied by Jupiter, the person will only have one brother
9. Jupiter in 5th and Venus in 7th lessen the longevity of children and spouse respectively
10. Long life to the native’s mother is surely to be predicted if Moon conjoins the 4th lord in 5th, 9th or 10th
11. If the 4th lord is in 4th and it happens to be its moolatrikona, the mother will live long
12. The mother’s longevity will be curtailed by Saturn’s aspect on both the 4th lord and waning Moon

Chapter 8 – Fortunate combinations

1. A parivartana between the 9th and 11th lords or an association between these two lords indicates a fortunate native
2. If eight planets occupy four houses in pairs of two each, the native will be fortunate. The same can be predicted if there are three pairs of planets in a horoscope
3. If four benefics are aspected by malefics, the native won’t be very fortunate but he’ll have some wealth
4. If malefics occupy the 3rd, 6th and 11th houses, the person becomes lucky
5. The person will be fortunate in that bhava whose karaka is situated in the 12th house
6. If the lords of the lagna, 9th and 4th are in the 10th, lagna or 7th in association with the 10th lord, during the dasas and bhuktis of such lords, the native will become very fortunate
7. It’s auspicious to have an exalted planet situated in either 5th or 9th
8. If there’s a Sun-Venus-Mercury combine in 5th with Jupiter in 11th, the Mercury dasa will bring the native much fortune
9. If Sun and 9th lord are together in the 12th, fortune thru father is indicated
10. The native’s father will either be fortunate or otherwise, depending on whether Sun is exalted or debilitated
11. For a Sagittarian, even a debilitated Sun will confer riches thru the father
12. The placement of the lords of 9th, 12th and Sun augur well for the father, or if Jupiter and 12th lord are in 12th
13. If Venus and Moon are both in 12th, the native will be fortunate thru his mother and wife
14. If Mars or 9th lord is in 12th, the person will be fortunate in respect of his brother or father respectively
15. If Mercury conjoins the 2nd lord in 6th, the native acquires money thru his enemies (or cousins and rivals)
16. If Jupiter as 5th lord is exalted, the children enjoy much fortune

Chapter 9 – Rajayogas

1. If the 2nd and 5th lords are their respective houses or in the 9th and 10th, rajayoga is conferred
2. If the 2nd and 11th lords are in 10th, free from afflictions, rajayoga results
3. Rahu’s placement in 4th, 5th, 10th or 11th gives a rajayoga during Rahu dasa
4. Ketu in the 5th or 9th is evil. In the 3rd, it’s capable of producing a rajayoga
5. The placement of Moon and Venus in 3rd is auspicious, during the Venus dasa
6. There’s no permanent yoga if the 10th lord is either in 3rd or 11th
7. When Jupiter lords the 10th, his placement in 3rd gives the same yoga as that when he’d have owned the 3rd
8. While the placement of the 9th lord in 8th is generally unfavorable, the same placement when Jupiter lords the 9th is very auspicious
9. When the 8th and 9th lords associate, the dasa of the former will confer fame and power
10. An association of the 10th and 11th lords confers a rajayoga during the 11th lord’s dasa, while bad results occur during the 10th lord’s periods and 11th lord’s bhuktis
11. Venus in 10th produces no yoga. If Saturn is in the 7th, his periods prove fortunate
12. Saturn in the 3rd or 9th, or Rahu in 7th certainly confers prosperity
13. Jupiter in the 3rd, 8th and 9th confers fame and prosperity. If in 12th, the native goes to heaven after death
14. A parivartana between the 9th and 10th lords is a very powerful rajayoga, as does the parivartana between the 5th and 10th lords
15. If the 9th and 10th lords are in their respective houses, it’s very fortunate
16. The placement of the 9th and 10th lords in 7th and lagna respectively is auspicious
17. The native enjoys power and fame if the 5th, 7th and 10th lords are in quadrants and trines
18. When Sun, Jupiter, Mars and Saturn are all exalted in a chart, a rajayoga results

Chapter 10 – Combinations for dips in sacred waters

1. If Jupiter is in association with the 10th lord, the native will be engaged in good deeds
2. If the lords of 5th, 7th, 9th, 10th and Jupiter are all together in a watery sign, the native will have dips in rivers as sacred as Ganga and in Ganga itself during Jupiter’s dasa
3. No pilgrimage will be undertaken by the native during the dasas of the 5th and 7th lords; he’ll spend his time listening to God’s stories in this time instead
4. If Jupiter and Saturn are in 9th in Aquarius, the native will have the fortune of many dips in the Ganga and holy rivers. The same results if there’s a Venus-Sun-Jupiter combine in 10th in Capricorn
5. If the 10th lord is associated with Jupiter, the native will be religious. Opposite results are produced when the 10th lord is in the 6th or 12th

Chapter 11 – Combinations for death

1. The 2nd lord becomes a maraka in the dasa of the 12th lord, and vice versa
2. If the second lord associates with the 12th lord, the latter becomes a powerful maraka during the dasa of the 2nd lord
3. If the 12th lord aspects the 12th house, the planets in that house become marakas during the dasa of the 2nd lord
4. Death may take place in the bhuktis of malefics in the 12th within the 12th lord’s dasa
5. Malefics, when in the 2nd and in association with the 12th lord, turn killers in their own dasas and bhuktis
6. Death will be caused in the dasas of malefics in the 12th house. Planets in association with the 2nd lord will also become evil
7. Death will be caused by the 8th lord in his own dasa and bhukti. Death will also be caused in the bhukti of the 8th lord in the dasa of the 6th lord
8. Death will be caused by malefics in the 6th, in their bhuktis
9. Death can be predicted in the dasa of the 6th lord and bhukti of the 8th lord
10. Planets aspected by the 8th lord and planets associated with the 6th lord become marakas in the dasa of the 8th lord
11. Death will be caused in the dasa of a malefic in 8th and bhukti of the 6th lord
12. Death will be caused in the dasa of a malefic in 6th and bhukti of the 8th lord
13. Death will happen in the dasa of a malefic in 8th and bhukti of a malefic in the 6th
14. For Taurus lagna natives, if Mercury and Venus are in Virgo, they become mutual marakas
15. Mars inflicts death in his dasa if he has evil lordship and is placed in the 5th house
16. When Saturn associates with marakas in a chart, he becomes death inflicting, even if he owns favorable houses
17. Death will be caused in the dasa of the 8th lord when he occupies the lagna
18. If two or more children of the native undergo Rahu dasa concurrently, the native dies in that time

Chapter 12 – Results of dasas

1. Unless born in Sagittarius and Pisces lagnas, when Venus and Saturn give rise to yogas in the other’s dasas, unfortunate results are to be expected in Saturn’s dasa Venus bhakti and Venus dasa Saturn bhukti
2. Death may be caused by the lords of 6th, 8th and 12th in the course of the dasa of the 8th lord who occupies the 6th, 8th or 12th
3. If the 3rd and 10th lords are in association, the native will be bereft of fortune in the 10th lord’s dasa but enjoy good results in the 3rd lord’s dasa
4. The 5th, 7th and 9th being in their own houses facilitate dips in sacred rivers during their dasas and bhuktis
5. A person gets wealth by his own efforts in the dasa of planets occupying the lagna or 7th house. He’ll also acquire wealth during the 9th lord’s dasa if he occupies 7th
6. The native’s father will die in the bhukti of Rahu, Ketu, Saturn or the Sun within the Rahu dasa. Father’s death can also be predicted in the bhukti of Mars, Saturn, Rahu or Sun in the dasa of Ketu
7. Father’s death will happen in the bhuktis of Rahu, Ketu, Saturn or Sun in the dasa of Mars, or bhukti of Mars, Rahu, Sun or Ketu in the dasa of Saturn
8. Father’s death will certainly occur before the end of Mars dasa and the beginning of Rahu dasa
9. One’s father will die in the bhukti of Rahu in the dasa of a malefic planet
10. Venus confers a rajayoga in his dasa if he’s in conjunction with Jupiter in Scorpio
11. When Sun and Mercury are in association, Sun’s dasa will be ordinary but Mercury’s dasa will be excellent
12. When Mars and Moon are in association, Mars’ dasa will be ordinary but Moon’s dasa will be excellent
13. When Jupiter and Saturn are in association, Jupiter’s dasa will be ordinary but Saturn’s dasa will be excellent
14. When Jupiter and Moon are in association, Jupiter’s dasa will be ordinary but Moon’s dasa will be excellent
15. Rahu when in a quadrant or trine confers a rajayoga during his dasa
16. If Jupiter, Mercury and Venus are associated, the native becomes rich
17. If Venus is associated with Mercury or Jupiter, Venus’ dasa will be very fruitful
18. When Jupiter and Mercury associate, mixed results are seen in Mercury’s dasa while Jupiter’s dasa will be bad for the native’s finances
19. When Sun conjoins other planets, Sun’s dasa will be favorable while the dasas of the other planets conjoined with Sun will yield ordinary results
20. Of the planets associated with Rahu, the strongest one gives results indicated by it
21. When Rahu, Sun and Saturn are in the 3rd, Rahu gives rise to courage and fortune in his dasa
22. During the Rahu dasa, one becomes timid if Mercury is in the 3rd house

Chapter 13 – Ordinary combinations

1. All such bhavas whose lords are in conjunction with the respective karakas become strong
2. The lords of the 3rd, 8th and 11th produce evil, while the lords of the 5th and 9th give good results. Even Jupiter becomes evil while owning the 3rd, 8th or 11th house, though he’ll confer wealth and fame
3. Venus in both the 6th and 12th gives rise to fame and fortune
4. If Rahu is in either the 4th, 5th, 10th or 11th houses, fame and affluence are guaranteed
5. Benefics become evil by owning quadrants, while malefic planets owning quadrants confer a rajayoga
6. Houses which are aspected by Saturn become defective, as does the house in which Saturn is posited. However, if Saturn aspects the 3rd and 9th houses, they gain strength
7. A waning Moon in the lagna makes the native dull and dependent. Opposite results are seen if Moon is waxing
8. The native becomes fortunate if Moon and Mars are either in the lagna or the 8th house. He acquires houses if Mars joins the 4th lord
9. If Jupiter is in the 4th with the 4th lord, the person acquires cattle
10. Any house or lord or its karaka, if hemmed between malefics, produce evil results
11. If the lords of 11th and 12th conjoin, they produce good results. The 11th lord produces good results if he occupies the 3rd or 12th house
12. Only ordinary results manifest when the 9th lord is in 8th
13. Moon in the 6th makes one intelligent, whereas he’ll be fickle if it’s in the 3rd
14. Beginning from Aries, zodiacal signs are alternatively odd and even

Chapter 14 – Grahamalika yogas

1. If all planets occupy the first five houses from the lagna, panchagrahamalika yoga is caused
2. If all planets occupy the first six houses from the lagna, shashtagrahamalika yoga is caused
3. If all planets occupy the first seven houses from the lagna, sapthagrahamalika yoga is caused
4. If all planets occupy the first eight houses from the lagna, ashtagrahamalika yoga is caused
5. If all planets occupy the first nine houses from the lagna, navagrahamalika yoga is caused
6. Some say the grahamalika yoga commences from the Sun, while others are of the view that the lagna is the yoga’s starting point
7. A native having grahamalika yoga caused by the presence of planets in 5, 6, 7, 8 and 9 houses from the lagna will be fortunate
8. Planets occupying even signs produce results pertaining to their trinal ownership in the beginning; the results due to the other ownership will be conferred later
9. Planets occupying odd signs produce results pertaining to ownership of rasi, etc. in the beginning; the results due to trinal lordship will be conferred later
10. A planet in the 2nd from the Sun has swift motion; the one in 3rd even motion
11. Planets in the 4th from the Sun possess slow motion; those in the 5th and 6th have somewhat retrograde motion
12. Planets in the 11th and 12th from the Sun possess very swift motion. Such swift motion renders benefics devoid of strength
13. Malefics cause good by having retrograde motion. In this way should be ascertained planetary movements, by the learned

Chapter 15 – Planetary rulerships, etc.

1. For Sun, Aries is friendly being the sign of its exaltation, Taurus inimical, Gemini neutral, Cancer friendly, Leo both the own house and moolatrikona, Virgo neutral, Libra the place of debilitation, Scorpio and Sagittarius friendly, Capricorn and Aquarius inimical, and Pisces a friendly sign
2. For Moon, Aries is neutral, Taurus the sign of its exaltation, Gemini neutral, Cancer own house, Leo and Virgo friendly, Libra neutral, Scorpio the place of debilitation, Sagittarius, Capricorn, Aquarius and Pisces neutral signs
3. For Mars, Aries is both own house and moolatrikona, Taurus and Gemini inimical, Cancer is the place of debilitation, Leo friendly, Virgo and Libra inimical, Scorpio own house, Sagittarius friendly, Capricorn and Aquarius inimical, and Pisces a friendly sign
4. For Mercury, Aries is neutral, Taurus friendly, Gemini own house, Cancer inimical, Leo friendly, Virgo own house, moolatrikona and place of exaltation, Libra friendly and Scorpio, Sagittarius, Capricorn and Aquarius neutral, and Pisces the place of debilitation
5. For Jupiter, Aries is friendly, Taurus and Gemini inimical, Cancer the place of exaltation, Leo friendly, Virgo and Libra inimical, Scorpio friendly, Sagittarius the own house and moolatrikona, Capricorn the place of debilitation, Aquarius neutral and Pisces own house
6. For Venus, Aries is neutral, Taurus own house, Gemini neutral, Cancer and Leo inimical, Virgo friendly, Libra own house and moolatrikona, Scorpio neutral, Sagittarius inimical, Capricorn and Aquarius friendly and Pisces sign of exaltation but also inimical
7. For Saturn, Aries is inimical and place of debilitation, Taurus and Gemini friendly, Cancer and Leo inimical, Virgo friendly and Libra the sign of exaltation, Scorpio inimical, Sagittarius neutral, Capricorn is own house, Aquarius is the moolatrikona as well as own house and Pisces a neutral sign
8. For Rahu, Taurus is the place of exaltation, Gemini and Cancer are moolatrikonas
9. For Ketu, Pisces is own house, Libra friendly, Aquarius own house, Scorpio the place of exaltation, and Sagittarius and Capricorn the moolatrikona places

Nirvana Shatakam of Adishankaracharya

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Nirvana Shatakam – in sanskrit with meaning – Mano Buddhi Ahamkara
– composed by Sri Adi Shankaracharya

निर्वाणषटकम्
Nirvana Shatakam

मनोबुद्ध्यहङ्कार चित्तानि नाहं
न च श्रोत्रजिह्वे न च घ्राणनेत्रे ।
न च व्योम भूमिर्न तेजो न वायुः
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥१॥
Mano-Buddhy-Ahangkaara Cittaani Naaham
Na Ca Shrotra-Jihve Na Ca Ghraanna-Netre |
Na Ca Vyoma Bhuumir-Na Tejo Na Vaayuh
Cid-Aananda-Ruupah Shivo[a-A]ham Shivo[a-A]ham ||1||

Meaning:
1.1: Neither am I the Mind nor Intelligence or Ego,
1.2: Neither am I the organs of Hearing (Ears), nor that of Tasting (Tongue), Smelling (Nose) or Seeing (Eyes),
1.3: Neither am I the Sky, nor the Earth, Neither the Fire nor the Air,
1.4: I am the Ever Pure Blissful Consciousness; I am Shiva, I am Shiva,
The Ever Pure Blissful Consciousness.

न च प्राणसंज्ञो न वै पञ्चवायुः
न वा सप्तधातुः न वा पञ्चकोशः ।
न वाक्पाणिपादं न चोपस्थपायु
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥२॥
Na Ca Praanna-Samjnyo Na Vai Pan.ca-Vaayuh
Na Vaa Sapta-Dhaatuh Na Vaa Pan.ca-Koshah |
Na Vaak-Paanni-Paadam Na Copastha-Paayu
Cid-Aananda-Ruupah Shivo[a-A]ham Shivo[a-A]ham ||2||

Meaning:
2.1: Neither am I the Vital Breath, nor the Five Vital Air,
2.2: Neither am I the Seven Ingredients (of the Body), nor the Five Sheaths (of the Body),
2.3: Neither am I the organ of Speech, nor the organs for Holding ( Hand ), Movement ( Feet ) or Excretion,
2.4: I am the Ever Pure Blissful Consciousness; I am Shiva, I am Shiva,
The Ever Pure Blissful Consciousness.

न मे द्वेषरागौ न मे लोभमोहौ
मदो नैव मे नैव मात्सर्यभावः ।
न धर्मो न चार्थो न कामो न मोक्षः
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥३॥
Na Me Dvessa-Raagau Na Me Lobha-Mohau
Mado Naiva Me Naiva Maatsarya-Bhaavah |
Na Dharmo Na Ca-Artho Na Kaamo Na Mokssah
Cid-Aananda-Ruupah Shivo[a-A]ham Shivo[a-A]ham ||3||

Meaning:
3.1: Neither do I have Hatred, nor Attachment, Neither Greed nor Infatuation,
3.2: Neither do I have Passion, nor Feelings of Envy and Jealousy,
3.3 I am Not within the bounds of Dharma (Righteousness), Artha (Wealth), Kama (Desire) and Moksha (Liberation) (the four Purusarthas of life),
3.4: I am the Ever Pure Blissful Consciousness; I am Shiva, I am Shiva,
The Ever Pure Blissful Consciousness.

न पुण्यं न पापं न सौख्यं न दुःखं
न मन्त्रो न तीर्थं न वेदा न यज्ञाः ।
अहं भोजनं नैव भोज्यं न भोक्ता
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥४॥
Na Punnyam Na Paapam Na Saukhyam Na Duhkham
Na Mantro Na Tiirtham Na Vedaa Na Yajnyaah |
Aham Bhojanam Naiva Bhojyam Na Bhoktaa
Cid-Aananda-Ruupah Shivo[a-A]ham Shivo[a-A]ham ||4||

Meaning:
4.1: Neither am I bound by Merits nor Sins, neither by Worldly Joys nor by Sorrows,
4.2: Neither am I bound by Sacred Hymns nor by Sacred Places, neither by Sacred Scriptures nor by Sacrifies,
4.3: I am Neither Enjoyment (Experience), nor an object to be Enjoyed (Experienced), nor the Enjoyer (Experiencer),
4.4: I am the Ever Pure Blissful Consciousness; I am Shiva, I am Shiva,
The Ever Pure Blissful Consciousness.

न मृत्युर्न शङ्का न मे जातिभेदः
पिता नैव मे नैव माता न जन्मः ।
न बन्धुर्न मित्रं गुरुर्नैव शिष्यं
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥५॥
Na Mrtyur-Na Shangkaa Na Me Jaati-Bhedah
Pitaa Naiva Me Naiva Maataa Na Janmah |
Na Bandhurna Mitram Gurur-Na-Iva Shissyam
Cid-Aananda-Ruupah Shivo[a-A]ham Shivo[a-A]ham ||5||

Meaning:
5.1: Neither am I bound by Death and its Fear, nor by the rules of Caste and its Distinctions,
5.2: Neither do I have Father and Mother, nor do I have Birth,
5.3: Neither do I have Relations nor Friends, neither Spiritual Teacher nor Disciple,
5.4: I am the Ever Pure Blissful Consciousness; I am Shiva, I am Shiva,
The Ever Pure Blissful Consciousness.

अहं निर्विकल्पो निराकाररूपो
विभुत्वाच्च सर्वत्र सर्वेन्द्रियाणाम् ।
न चासङ्गतं नैव मुक्तिर्न मेयः
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥६॥
Aham Nirvikalpo Niraakaara-Ruupo
Vibhu-Tvaacca Sarvatra Sarve[a-I]ndriyaannaam |
Na Caa-Sanggatam Naiva Muktirna Meyah
Cid-aananda-ruupah Shivo[a-A]ham Shivo[a-A]ham ||6||

Meaning:
6.1: I am Without any Variation, and Without any Form,
6.2: I am Present Everywhere as the underlying Substratum of everything, and behind all Sense Organs,
6.3: Neither do I get Attached to anything, nor get Freed from anything,
6.4: I am the Ever Pure Blissful Consciousness; I am Shiva, I am Shiva,
The Ever Pure Blissful Consciousness.


Atma Panchakam by Adi Shankaracharya

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Adi Sankaracharya’s
Atma Panchakam
[The Pentet on Soul]
Translated by P. R. Ramachander

Naham deho, nendriya nyantharangam,
Nahamkara prana vargaa na budhi,
Darapathya kshethra vithadhi dhoora,
Sakshi nithya prathyagathma shivoham. 1

I am neither the body, nor the senses nor the mind,
Neither am I pride, soul nor intellect,
But I am Shiva, who is eternal,
Who is completely unattached.
Who is far, far and far away
From wife, son, lands and assets,
And is the witness for everything.

Rajjwagnanath bhathi rajjuryadhai,
Swathma jnanad athmano jeeva bhava,
Aapthokthya hi branthinase sa rajjur,
Jjevo naham desikokthya shivoham. 2

Due to ignorance I think that a rope is a snake,
For due to absence of Jnana.
I ascribe life in to lifeless thing.
And when the realized one points it out,
I wake up from this illusion,
And understand that it is a rope and not a snake.
Similarly I am not the soul but Shiva,
Which I only understand by the teaching of the great teacher.

Aabhadhedham vishwamathmanya sathyam,
Sathya jnanananda roope vimohat,
Nidhramohat swapnavath thanna sathyam,
Shuddha poorno nithya eka Shivoham. 3

Due to the veil of ignorance,
I see this world in the eternal life,
Which has the form of truth and joy,
Similar to the dream which I see due to veil of sleep,
For I am the pure complete, perennial and single Shiva.

Mathi nanyath kinchid athrasthi viswam,
Sathyam bahyam vasthu mayopakjnaptham,
Adarsandhar bhasamanasya thulyam,
Mayyadwaithe bhathi thasmad shivoham. 4

This world is in no way different from me,
Similar to everything getting reflected in a mirror,
All the world is within me,
So I am that Shiva which is without two.

Naham jatho na pravrudho na nashto,
Dehasyoktha prakrutha sarva dharma,
Karthruthwadhi schinmaya syasthi naham,
Karasyaiva hyathmano may Shivoham. 5

Nor was I born nor grew nor die,
For birth, growth and death are for the body,
The nature of taking up a work is,
The reflections of pride and not,
For my soul which is eternal,
And so I am the unattached Shiva.

Naham jatho janma mruthyu kutho may,
Naham prana kshuth pipase kutho may,
Naham chitham sokamohou kutho may,
Naham kartha bandha mokshou kutho may. 6

I was not born, whence birth and death came to me,
I am not the soul, whence came hunger and thirst to me,
I am not the mind, whence came passion and sorrow to me,
I am not the doer, whence came attachment and detachment to me?

Srividya

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navavaranmeru630

The worship of Sri yantra or Sri chakra is called Sri vidya. Lord Shiva created 64 Yantras and 64 mantras of various deities to attain various objectives and siddhis. For His consort Devi, He created the Sri Yantra and the Shodasi Mantra which is the equivalent of all the other 64 Yantras and Mantras put together! That is why the Sri Yantra is called Yantra Raja and the Shodasi Mantra is called Mantra Raja. The Devi resides at the central bindu of Sri Yantra. There are total 108 Devis in the 9 avaranas of Sri Yantra. Ganesha, Soorya, Vishnu and Shiva recide at the four corners of the Sri Yantra. All the 8 Lakshmis, Saraswatis, the Nityas, the Yoginis and in fact every Devi controlling each and every aspect of our life and the world reside in the Sri Yantra.

The Shodasi Mantra is given at the end of the pooja. You can do japa of the mantra. At one time the Shodashi vidya was one of the most guarded secretes of tantra. Usually the Guru used to give it to a highly deserving and tested disciple. Very few used to get it. Even in the Mantra Shastra, where all other tantras are openly and clearly given, the Shodashi vidya is not directly given. Several hints about the mantra are given and you are asked to get the mantra if you are capable and deserving. The opening versus of the mantra shastra chapter on Shreechakra says, “Your head can be given, your soul can be given but the Shodashi Vidyaof the Devi can not be given”. However times have changed and the rules of Tretayuga are no longer applicable now. Anyone how wishes to worship HER can do it even without a guru. You don’t need a guru to give you mantra deeksha. In the olden days there were no books to learn and even the palm leaf writings were few so a guru was necessary.  So forget the rules of Treta yuga and accept Devi and  Shiva (as Guru of the world Dakshinamurty) as your Gurus and practice with faith and you will get their blessings.

The Sriyantra Pooja is done in many ways.

One is a simple worship of the Sriyantra by reciting any devi mantra 108 times and offering akshantas or flowers to sriyantra with each recital.

Second is its worship reciting the Khadgamala as given here> http://www.astrojyoti.com/khadgamala.htm

The third is by doing a simplified Navavarana pooja > http://www.astrojyoti.com/sriyantrapooja.htm

Next level is by doing a fully ritualistic Pooja known as Srividya sadhana.

The Srividya sadhana varies depending on one’s Sampradaya or lineage. There are three Srividya sadhana sampradayas – Kaulavachara, Vaidic achara and Vaishnavachara. The Kaulavachara was taught to Lord Parashurama by Lord Dattatreya. Lord Parashurama gave it his shishyas in the Parashurama kalpa Sooktam. Of these the best is the Kaulavachara as it gives the best results. Next is the Vaidicacharya followed by the Vaishnavachara.

Some extreme Vamachara tantrics practice it in the Smashan (burial ground) at night and some even do it sitting on a corpse and some in the company of a woman.

There are also other sampradayas like Kadividya where the panchadasi mantra starts with  ka – e – ī – la- hrīṁ कएईलह्रीं , Hadividya where it starts with ha – sa – ka – ha – la – hrī हसकहलह्रीं and Sadividya where it starts with sa – ka – la – hrī सकलह्रीं. The Kadividya is the most popular and considered the best. 

One great thing about the Kaulavachara practice is it does not impose and food, drink, cast or lifestyle restrictions on the Sadhaka – something which the other Sampradayas do.  I first learned and practiced the Srividya as per the Vaidicachara and then learned and switched over to Kaulavachara.

Devi loves nyasas so it will be good if you learn them. The various nysa pictures are given wherever a nyasa is required. You can also see and learn mudras from https://www.youtube.com/watch?v=g0KpyiHbunA

If you can do this pooja every day it will be great. If not do on full moon, new moon, panchami, asthami and Friday which are Her favourite days.

For best results the shodasi mantra, given at the end of this pooja, should be recited one lack times and then the shodasi homam should be performed with 10000 recitals and then one should offer 1000 tarpans and feed 100 people.

You can learn and do the Srividya Tarpanas from > here

List of pooja items needed • A Sriyantra – either a meru or a flat brass/copper plate • A murti or photo of Devi Lalita Tripura Sundari • Kumkum • Termeric (hadli) • Akshantam (mix little bit of kumukum or turmeric, ghee or oil in rice) • Sandalwood paste • Fruits  • flowers – red ,white and yellow • Betel leaves and Betel nuts • Pancha patra (preferred sliver or copper plate, tumbler, spoon • A shankha and shnkha stand or a cup to keep the shankha. • Water and some warm water • Milk • Panchamrut ( Mix of milk, curd, ghee, honey and any fruit juice • Champhor (karpoor for aarati) & plate for aarati • Oil lamps (preferred ghee, castrol oil, til oil • Bell • Insense sticks (Agarbati) or Dhoop • Naivadyam / Prasadam – any fruit or sweet food item. If you don’t have you can use sugar or jaggary.

The panchadasi mantra given bellow and its beejas are is used quite frequently in Srividya. It is also called the moola mantra. In short it is written as Ka14 and the beejas are also at times written as ka4, ha5 and sa3.

ka – e – ī – la- hrī कएईलह्रीं (5 bījas)

ha – sa – ka – ha – la – hrī हसकहलह्रीं (6 bījas)

sa – ka – la – hrī सकलह्रीं (4 bījas)

Vandanas

Om gum gurubhyo namah

If you have a guru say his name. If not consider Dakshina murty (incarnation of Lord Shiva as Guru of the world) and recite the following:

Nidhaye sarva vidyanam bhishaje bhava bhava roganamgurave sarva lokanam Dakshina murtaye namah.

Om Gam gloum ganapataye varavarada sarvajanam me vashamanaya namah.

Prano devi saraswati vajebhir vajinivati dheenama vitriyavatu vag devyai namah.

Priliminary pooja

Sit facing east and keep the Sriyantra and the Devi picture/idol in front of you. The top triangle tip of the Sriyantra should b pointing at you.

Aasana pooja

Offer akshantas or flowers to your asana and recite:

Om yogasanaya namah veerasanaya namah sharasanaya namah divyasanaya namah.

ka – e – ī – la- hrīṁ Tripurasundari vidmahe

ha – sa – ka – ha – la – hrīṁ  peethakamini dheemahi

sa – ka – la – hrīṁ tannah klinne prachodayat

Atma suddhi

(Take Akshantas smell and throw behind you)

Apavitra pavitrova ya devasthanaga thopiva

Ya smaret pundarikaksham sabhayabhyatara suchi

(Chant pundarikaksha 3 times and sprinkle water on your head.)

Deepam

Light lamp and recite:

Deepajyoti parabrahma deepajyoti janardhana

Deepo me haratu paapam deepajyotir namostute.

Aim Hreem Kleem rakta dwadasa shakti yukta deepanathaya namah

Kalasha pooja

With your right hand covering the opening of the kalasha recite:

Kalashasya mukhe Vishnu kanthe Rudra samasritah

Moole tatra sthito Brahma madhye mathru Ganasmurtha

Gangecha yamune chaiva Godavari saraswati

Narmade sindhu kaveri jalesmin sannidhim kuru

Gangadhi sarva teerthebhyo namah

(Sprinkle kalasha water on you and around.)

Shankha pooja

Panchajanyaya vidmahe padmagarbhaya dheemahi tanno shankha parachodayat.

Achamanam

Pour water in your right palm and recite with each of the following mantras and sip water:

Om Aim Hreem Shreem Aim Ka E I La Hreem Atma tatvam shodayami swaha

Om Aim Hreem Shreem Kleem Hasakahala Hreem vidya tatvam shodayami swaha

Om Aim Hreem Shreem Sauh Sakala Hreem Siva tatvam shodayami swaha

Om Aim Hreem Shreem Ka14.. Sarva tatwam shodayami swaha

Ghanta

Ring bell and recite:

Agamartham cha devanam gamanarthamtu rakshasam

Kuryat ghantaravam tatra devatahvana lanchanam

Bhoota suddhi

Apasarpantu te bhoota ye bhoota bhuvi samsthita

Ye bhoota vighnakartarah te nashyantu Shivagyaya

(On left side clap 3 times.)

Karanyāsaḥ

Om – śrīṁ – hrīṁ – klīṁ – aiṁ – sauḥ: aṅguṣṭhābhyām namaḥ (use both the index fingers and run them on the thumbs)

om – hrīṁ – śrīṁ tarjanībhyāṁ namaḥ (use both the thumbs and run them on both the index fingers)

ka – e – ī – la- hrīṁ madhyamābhyāṁ namaḥ (both the thumbs on the middle fingers)

ha – sa – ka – ha – la – hrīṁ anāmikābhyāṁ namaḥ (both the thumbs on the ring fingers)

sa – ka – la – hrīṁ kaniṣṭhīkābhyāṁ namaḥ (both the thumbs on the little fingers)

sauḥ – aiṁ – klīṁ –  hrīṁ – śrīṁ karatalakarapṛṣṭhābhyāṁ namaḥ (open both the palms; run the opened palms of the

right hand on the front and back sides of the left palm and repeat the same for the other palm)

Hrdayādi nyāsaḥ ( Also called shadangaasana)

Om – śrīṁ – hrīṁ – klīṁ – aiṁ – sauḥ: hrdayāya namaḥ| (open index, middle and ring fingers of the right hand and

place them on the heart chakra)

om – hrīṁ – śrīṁ śirase svāhā (open middle and ring fingers of the right hand and touch the top of the forehead)

ka – e – ī – la- hrīṁ śikhāyai vaṣaṭ (open the right thumb and touch the back of the head – the tuft point)

ha – sa – ka – ha – la – hrīṁ kavacāya huṁ (cross both the hands and run the fully opened palms from shoulders to

finger tips)

sa – ka – la – hrīṁ netratrayāya vauṣaṭ (With index, middle and ring fingers of the right hand; touch both the eyes using index and ring fingers and touch the point between the two eyebrows (ājñā cakra) with the middle finger.)

sauḥ – aiṁ – klīṁ –  hrīṁ – śrīṁ  astrāya phaṭ (open up the left palm and strike it three times with index and middle fingers of the right hand)

bhūrbhuvassuvaromiti digbandhaḥ|  (using right hand thumb and middle fingers and click clockwise around head)

Gayatri japa

Do pranayama with the Gayatri mantra three times.

Om bhur bhuvah suva

tat savitur varenyam

bhargo devasya dheemahi

dheeyo yo na prachodayaat

Sankalpa – Your sankalpa…

Shuklambharadharam Vishnum sashivarnam chaturbhujam

Prasannavadanam dhyat sarva vighnopa shantaye

Mama Sri Lalitatripurasundari preetyartham

Yatha sambhava dravye yatha shakti samarya kramam

Nirvartreyeshye tena Parameswaram preenayami

Tripura gayatri

Offer water with the spoon and recite the Tripura gayatri mantra as follows

Ka e I la hreem tripurasundari vidmahe

Ha sa ka ha la hreem peetha kamini dheemahi

Sa ka la hreem tannah klinne prachodayat

Laghu prana pratistha

Om aim hreem shreem aam hreem kroum yam ram lam vam sham ssham sam ham

om hamsah soham soham hamsah shivah srichakrasya sri lalitayaah mama pranah iha pranah

mama jeeva iha sthita mama sarvendriyani vaj manas chakshuh shrotah jivyhaghrana vak panni padapayupastha lingani ihaivagatya asmin srichakre sukham chiram tisthantu swaha

Om asunite punarasmasu chakshuh punah prana mihano dehi bhogam

Jyok pashem soorya mruchharanta manumate mrusthayanh swasti

Amrutam ve pranah amrutamapah pranane vayatha sthana mupahavayate prana pratisthapana muhurtasy sumuhurta astu

Srichakrachana for all bellow add Aim hreem shreem in the beginning and namah at the end

Aim hreem shreem amrutambho nidhaye namah

ratna dweepaya ,,

Nanavruksha mahodyanaya ,,

Kalpavruksha vatikayai,,

Santana vatikayai

Harichandana vatikayai

Mandara vatikayai

Parajata vatikayai

Kadamba vatikayai

Pushysraga ratna prakarayai

Padmaraga ratna prakarayai

Mahasringara parighayai

Mahapadvatavi

Chintamanimaya gruharajaya

Poorvamnayamaya poorva dwaraya

Dakshinamnayamaya dakshina dwaraya

Paschimamnayamaya paschima dwaraya

Uttaramnayamaya uttara dwaraya

Ratna prdeepa valayaya

Manimaya maha simhasanaya

Brahmamayaika manncha padaya

Vishnumayaika manncha padaya

Gomedha ratna prakaraya

Vajra ratna prakaraya

Vaidhoorya ratna prakaraya

Indraneela ratna prakaraya

Mukta ratna prakaraya

Marakata ratna prakaraya

Vidruma ratna prakaraya

Manikya mandapaya

Sahasra sthamba mandapaya

Amruta vapikayai

Aananda vapikayai

Vimarsa vapikayai

Bala tapodgaraya

Chandrikodgaraya

Rudra mayaika mancha padaya

Eshwara mayaika mancha padaya

Sadasiva mancha padaya

Hamsa toola mahopadhanaya

Kausumbhastaranaya

Mahavitanakaya

Mahamaya yavanikaya

Ka14 namah on bindu

Kaeilahreem namah – agrakona bottom tip of the top triangle/face

Hasakahalahreem namah – dakshakona right side tip/ breasts

Sakalahreem namah – vamakona left tip /yoni

Viraja Homam

In the Kaulavachara Sriyantra sadhana the sadhaka identifies ones entire body with the body of Devi.

One day you will die and your mortal body will be cremated. Freed from the body your soul one day will merge into the Nara-Nariswar. This is just a matter of time.

Say Aham Soham 3 times and imagine that the Devi is within you.

With this thought do pranayama with the panchadasi mantra as follows:

In poorak (inhaling) with ka..4 meditate on her face and imagin it mearging with your face, with ha..5 mearge her heart with yours and with and with sa..3 mearge her yoni with your private part.

In kumbhak (holding breath) and rechak (exhaling) visualize her entire body in your body.

Do pranayama like this three times. In Pooja as you worship Devi’s body parts visualize your body part also because your body is the temple where SHE resides.

Next>

Srividya puja

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Vajrapanjara Nyasa

Vajra means diamond – the indestructible one.  Panjara means cage. Nyasa means placing your awareness at a place. In the viraja homam you have merged yourself with Devi. Devi is every where in the world. Devi is also in the Sriyantra. So you have three existences – as Devi, as the world and as Sriyantra. You are in an indestructible cage.

The nine avaranas of the Sriyantra represent the nine parts of Devi’s body which is also your body. The vajra panjara nyasa is placing your awareness – and understanding – these nine avaranas.

1.The first avarana is the three lines square encloser called bhupura and trilokya mohana chakra. It is the feet of Devi. The four gates are the four Vedas. It is also called the Akula sahasra. It is ruled by Prakata yogini and adhi devata is Tripuradevi.

Aim Hreem Shreem Am Aam Sauh Namah offer salutation to the feet.

Aim Hreem Shreem Am angusthabhyam namah (use both the index fingers and run them on the thumbs)

Aim Hreem Shreem Aam tarjanibhyam namah (use both the thumbs and run them on both the index fingers)

Aim Hreem Shreem Sauh madhyamabhyam namah ( ,, on the middle fingers)

Aim Hreem Shreem Am anamikabhyam namah ( ,, on the ring fingers)

Aim Hreem Shreem Aam kanisthikabhyam namah ( ,, on the little fingers)

Aim Hreem Shreem Sauh karatala karapṛṣṭhābhyāṁ namaḥ (open both the palms; run the opened palms of the right hand on the front and back sides of the left palm and repeat the same for the other palm)

2.The second avarana of 16 petals are located vertically  along the thighs and calves – four on each – and the 16 lunar phases and Kundalini and is called sarvasa paripuraka chakra. It is ruled by Gupta yogini and adhi devata is Tripuresi.

Aim Hreem Shreem Aim Kleem Sauh Maha Tripura Sundari atmanam raksha raksha.

3.The third avarana of eight petals is the base of spine and stomach, the astha iswaryas  and the mooladhara. It also represents the astha murtis of Lord Shiva (Bhavaya Deva, Sarvaya Deva, Eshanaya Deva, Pashupati Deva, Rudraya Deva, Ugraya Deva, Bheemaya Deva, Mahato Deva.) It is ruled by Guptatara yogini and adhi devata is Tripurasundari.

Aim Hreem Shreem Hreem Kleem Sauh Devi atma asanaya namah.

4.The fourth avarana of fourteen triangles is the outer part of yoni, the fourteen worlds and the kamagni in swadhisthana. Its is called sarva saubhagyadayaka chakra. It is ruled by Sampradaya yogini and adhi devata is Tripuravasini.

Ai m Hreem Shreem Haim Hakleem Hasauh Srichakrasanaya namah.

5.The fifth avaran of ten triangles called bahir dasaram and sarvartha sadhaka chakra and ruled Kuloteerna yogini adhi devata is Tripurasri. It is the nabhi (belly button), Sun and manipura chakra.

Ai m Hreem Shreem Hasauh Hasarakleem Hasarasauh sarva matrasanaya namah.

6.The sixth avarana of ten triangles called antardasaram and sarva rakshakara chakra is ruled by Nigarbha yogini and adhi devata is Tripuramalini. It is the heart portion – the breath of life nourished and protected by HER milk –  and anahata chakra.

Ai m Hreem Shreem Hreem Kleem Blem sadhya siddhasanaya namah.

7.The seventh avarana of eight triangles is called sarva rogahara chakra and is ruled by Rahasya yogini and adhi devata is Tripurasiddhamba. It is the neck and communications along the spine and the visuddhi chakra.

Aim Hreem Shreem Hreem Shreem Sauh namah.

Aim Hreem Shreem Aim hrudayaya namah

Aim Hreem Shreem Kleem sirase swaha

Aim Hreem Shreem Sauh Sikhayai vashat

Aim Hreem Shreem Sauh kavachaya hum

Aim Hreem Shreem Kleem netratrayaya aushat

Aim Hreem Shreem aim astraya phat

These eight nadarupa vagdevatas rule all the alphabets of the Sanskrit language located on HER body.

Aim Hreem Shreem Am Aam im iim Um Uum Rum Ruum lum loom Em Aim Om Aum Am Aha Rblum Vasini Vagdevatayai namah – touch head

Aim Hreem Shreem Kam Kham Gam Gham Nnam Klahreem Kameswari Vagdevatayai namah – ,, forehead

Aim Hreem Shreem Cam Cham Jam Jham Eyam Nibleem Modini Vagdevatayai namah – ,, eyebrows center

Aim Hreem Shreem Tam Tham DDam DDham NNam Yuloom Vimala Vagdevatayai namah – ,, throat

Aim Hreem Shreem T’am T’ham Dam Dham Nam Jmreem Aruna Vagdevatayai namah – ,, heart

Aim Hreem Shreem Pam Pham Bam Bham Mam Hasalavayum Jayini Vagdevatayai namah – ,, naval

Aim Hreem Shreem Yam Ram Lam Vam Emryum Sarveswari Vagdevatayai namah – ,, outer yoni

Aim Hreem Shreem Sam Sham SSHam Ham Ksham Tram Gyam Kshmreem Kouliini Vagdevatayai namah – inner yoni.

8.The Eigth avarana is the top most triangle called sarvasiddhipada chakra. It is ruled by Ati Rahasya yogini and adhi devata is Tripuramba. It is the three eyes and time – right eye is past, center eye is present and left eye is future. It is the agya chakra. The three Devis are Kameswari, Vajreswari and Bhagamalini – Mahakali, Mahalakshmi and Mahasaraswati.

9.The ninth avarana is the bindu. It is ruled by Parapara Rahasya yogini and adhi devata is Maha Tripurasundari. It is the crown and necter. Shiva and Shakti are in an eternal union here forever dissolving and recreating the creation.

Aim Hreem Shreem Ka14 Ganesha graha nakshatra yogini rasi roopinim Devim mantramayim noumi matruka peetha rupinim Namh.

Samanyarghya Vidhi

Arghya is the water used in pooja by putting it in a kalasha. Samanya arghya means plain water. Dip your forefinger in water and draw the following yantra diagram. For the sake of convenience print and laminate the bellow picture.

SamanyarghyaChakra

Samanyarghya yantra

The triangle is the Ajna chakra, the hexagon is Swadhisthana and the circle is Manipura, Anahata and Visuddhi – the three coils of the Kundalini serpant power – and the square is the Mooladhara.

Worship the yantra with a flower and place a shanka (on a stand or a cup) at the center with the open side facing upwards.

The Shankha should be placed to your left and to the right of the kalasa. Shankha is placed on a metal stand (normally brass) if you don’t have one keep it on a cup. The open part of the Shankha must be facing upwards. The narrow tip of the Shankha must be facing the Devi/sriyantra and head must be pointing towards you.

Panchajanyaya vidmahe padma garbhaya dheemahi tanno Shankha prachodayaat”

Then recite the five names of the Shankha:

Om Amburajaya Nama

Om Kamburajaya Namah

Om Dhavalaya Namah

Om Panchajanyaya Namah

Om Padmagarbhaya Namah

Then recite the Shanka Pooja verse:

Shankham chandraka daivatwam kukshou varuna daivatam

Prusthe prajapatirdaiva mugre ganga saraswati

Pruthivyam yani teerthani vasudevasya chagyaya

Shankhe tisthanti viprendra tasmat shankham prapoojyayet

Fill it with water and put a drop of milk in it. Dip a flower in it and touch the yantra, Devi and yourself while reciting the following mantras.

Aim Hreem Shreem Ka e I la hreem hruhayaya namah hrudaya shakti sri padukam poojayami tarpayami namah.

Aim Hreem Shreem ha sa ka ha la hreem sirase swaha sirah shakti        ,,

Aim Hreem Shreem sa ka la hreem shikhayai vashat shikha shakti          ,,

Aim Hreem Shreem ha sa ka ha la hreem netra trayaya aushat netra shakti ,,

Aim Hreem Shreem sa ka la hreem astraya phat astra shakti                            ,,

Aim Hreem Shreem Ka e I la hreem ha sa ka ha la hreem namah

Dip the flower in the shankha water touch it to the akshants and sprinkle its water on Devi, yourself, the pooja items and around you.

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Srividya pooja2

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Vishesharghya Vidhi

By this pooja the Samanya arghya becomes vishesha(special) arghya, ie, secial water for Devi pooja. Dip your forefinger in the Samanyarghya water and draw the bellow shown yantra. As in the previous case its convenient to print and laminate the bellow picture.

VishesharghyaChakra

Veshesharghya yantra

The hexagon is Swadhisthana and the circle is Manipura, Anahata and Visuddhi – the three coils of the Kundalini serpant power – and the square is the Mooladhara and the central point is Sahasra.

Aim Hreem Shreem Ka e i la hreem ha sa ka ha la hreem namah worship the central bindu.

Aim Hreem Shreem Ka e i la hreem nama worship face

Aim Hreem Shreem ha sa ka ha la hreem worship breasts

Aim Hreem Shreem sa ka la hreem worship yoni

Aim Hreem Shreem Ka e i la hreem hrudayaya namah hrudaya shakti sri padukam poojayami tarpayami namah.

Aim Hreem Shreem ha sa ka ha la hreem sirase swaha sirah shakti        ,,

Aim Hreem Shreem sa ka la hreem shikhayai vashat shikha shakti          ,,

Aim Hreem Shreem ha sa ka ha la hreem netra trayaya aushat netra shakti ,,

Aim Hreem Shreem sa ka la hreem astraya phat astra shakti                            ,,

Aim Hreem Shreem Ka e i la hreem ha sa ka ha la hreem sa kal hreem namah

Show Matsya mudra as below.

matsyamudra

After this comes the worship of agnikals, suryakals, chandrakalas, etc and inviting them into the vishesarghya. All the beejaksharas  am aam im iim … yam…kam…etc adorn the body of the Devi and imagine them coming into the arghyam (water in the shankha).

Agnikalavahana

Aim Hreem Shreem am agnimandalaya dharmapada dasa kalatmane Sri Mahatripurasundarya visheshartha patraya namah

Meditate the kamagni burning fiercely in her yoni and recite…

Aim Hreem Shreem agnidootam vrunimahe hotaram vishwavedasam

Anya yagyasya sukratum ram reem room raim roum rah

Ramalavarayoom Agni mandalaya namah.

Imagine fire coming into the kalasha.

While reciting the following mantras imagine the beejas with the properties mentioned in brackets coming in to the vishesharghya.

Aim Hreem Shreem yam dhumrarchishe namah (smoke)

Aim Hreem Shreem ram ushnayai namah (heat)

Aim Hreem Shreem Lam jwalinyai namah (glow)

Aim Hreem Shreem vam jwalinyai namah (flame)

Aim Hreem Shreem sham vispulingayai namah (issuing sparks)

Aim Hreem Shreem Ssham susriyai namah (blessing)

Aim Hreem Shreem sam surupayai namah (looking beautiful)

Aim Hreem Shreem ham kapilayai namah (yellow in colour)

Aim Hreem Shreem LLam havyavahiya namah (consuming ghee)

Aim Hreem Shreem ksham kavya vahiyai namah (consuming food offerings)

Suryakalavahana

Meditate on Sun and recite the following:

Aim Hreem Shreem um surya mandalayartha prada dasa kalatmane Srimahatripurasundari vishesarghya patraya namah

suryakala

The position of the Surya kalas around Devi’s body.

The various kalas are around Devi’s chest back yoni etc.. When Shiva and Devi are in union when HIS hands touch HER waist etc., a ray of light passes through them and the mantras are formed. For example the mantra KamBham is formed by the ray passing between ka at the breast and bha at her yoni as shown by the arrowed line.

Aim Hreem Shreem aasatyena rajasav artamano niveshayanna mrutam martyam cha hiranyayena savita rathena devo yati bhuvanaa vipashyan hraam hreem hruum hraim hroom hrah hramalavarayum surya mandalaya namah

The twelve mantras are the 12 zodiac signs.

Aim Hreem Shreem kambham tapinyai namah (hot)

Aim Hreem Shreem khambam taapinyai namah (burning hot)

Aim Hreem Shreem gampham dhumrayai namah (smoky)

Aim Hreem Shreem ghampam marichai namah (rays)

Aim Hreem Shreem damnam jwalinyai namah (fiercely glowing)

Aim Hreem Shreem camdham ruchayi namah (bright)

Aim Hreem Shreem chamdam sushumnayai namah (lightning)

Aim Hreem Shreem jamtham bhogadayai namah (enjoying)

Aim Hreem Shreem jhamtam vishwayai namah (world)

Aim Hreem Shreem eyam nnam bodhinyai namah (enlightened)

Aim Hreem Shreem tamdham dhranyai namah (holding)

Aim Hreem Shreem thamdam kshamayai namah (forgiving)

Chandrakalavahana

Aim Hreem Shreem Sauh soma mandalaya kamaprada shodasa kalatmane Mahatripura Sundaryah visheshamrutaya namah.

Meditate on moon and imagine the five nectars (panchamrut) flowing from moon into the visheeshaghya. Put a few drops of panchamrut in to the vishesharghya in the shankha.

Ok Aim Hreem Shreem apyasaswa sametu te viswatah soma vrusthiya bhava vajasya samgadhe soum seem soom saim sau sam samala varayum somamandalaya namah

Dip a perfumed flower in chandan and keep in the shankha and imagine and invite the 16 varnas of alphabet – around Devi’s neck and which are the 16 tithis of moon – into the visheshargya in the shankha and recite the following :

chandrakala1

The position of the Chandra kalas around Devi’s neck.

Aim Hreem Shreem am amrutayai namah (amrit/necter)

Aim Hreem Shreem aam manadayai namah (pride)

Aim Hreem Shreem im pooshayai namah (flying low)

Aim Hreem Shreem iim tusthayai namah (happy)

Aim Hreem Shreem um pushtnyai namah ( strong)

Aim Hreem Shreem uum ratyai namah (joy)

Aim Hreem Shreem rum dhrutyai namah (courage)

Aim Hreem Shreem ruum shashinyai namah (moon)

Aim Hreem Shreem lum cdrikayai namah (moon beam)

Aim Hreem Shreem luum kantyai namah (glowing)

Aim Hreem Shreem em jyostnayai namah (halo)

Aim Hreem Shreem aim sriyai namah (grace)

Aim Hreem Shreem om preetyai namah (love)

Aim Hreem Shreem aum angadayai namah (offering self)

Aim Hreem Shreem am poornayai namah (fullness)

Aim Hreem Shreem aha poornamrutayai namah (foreverfull)

AkshatriangleThe position of the letters in the triangle.

After that imagin and invite the beejaksharas from akara to kshara, which are on Devi’s visuddhi, anahata, manipura, swadhisthana, mooladhara and agya chakras, into the vishesharghyam in the shankha and imagin them forming a triangle as shown above.

The 3 groups of 16 letters form the 3 lines and the 3 beejas from agyachakra – Devi’s 3 eyes – are at the 3 corners. In the center of the triangle draw a circle to represent her face, 2 more circles to represent her breasts and a triangle to represent her yoni. (The 1st letter A of the 1st cycle- face – is nirguna, the 2nd letter HA is the pair of circles – her breasts – is saguna. The trishool represents the contact M betwen the saguna and nirgun – ther by manifesting saguna from nirguna. The combination of the letters A-HA-M means aham or I/ME. It is called Kamakala mantra, the projection of the Jeevatma from the Paramatma. A-HA-M is also a great mantra called Kamakala mantra which means I am DEVI.)

Draw the above yantra with water and recite:

Aim Hreem Shreem Ka5 namah worship the bottom tip of the triangle (Ha – face)

Aim Hreem Shreem Ha6 namah worship the top right tip of the triangle (La – breasts)

Aim Hreem Shreem Sa4 namah worship the top left tip of the triangle (Kash – yoni)

chandrakala2

Draw the above yantra with water and recite:

Aim Hreem Shreem Ka5 namah worship the bottom tip of the triangle (Ha – face)

Aim Hreem Shreem Ha6 namah worship the top right tip of the triangle (La – breasts)

Aim Hreem Shreem Sa4 namah worship the top left tip of the triangle (Kash – yoni)

Draw hexagon over the triangle with water and worship the 6 anga devatas

Aim Hreem Shreem Ka5 hrudayaya namah worship the heart at #1

Aim Hreem Shreem Ha6 sirase swaha worship the head at #2

Aim Hreem Shreem Sa4 shikhayai vashat worship the moon at #3

Aim Hreem Shreem Ka5 kavachaya hum the shoulders at #4

Aim Hreem Shreem Ha6 netra trayaya aushat the 3 eyes at #5

Aim Hreem Shreem Sa4 astraya phat the weapons at #6

Recite the Panchadasi mantra and worship and invite the seven chakras from mooladhara to sahasra with the following mantras.

Aim Hreem Shreem Ka e i la hreem ha sa ka ha la hreem sa kal hreem samasta bhoo mandalanam avahayami

Aim Hreem Shreem Ka e i la hreem ha sa ka ha la hreem sa kal hreem samasta apo mandalanam avahayami

Aim Hreem Shreem Ka e i la hreem ha sa ka ha la hreem sa kal hreem samasta tejo mandalanam avahayami

Aim Hreem Shreem Ka e i la hreem ha sa ka ha la hreem sa kal hreem samasta vayu mandalanam avahayami

Aim Hreem Shreem Ka e i la hreem ha sa ka ha la hreem sa kal hreem samasta nabho mandalanam avahayami

Aim Hreem Shreem Ka e i la hreem ha sa ka ha la hreem sa kal hreem samasta bhoota bhavishya vartamana  kala mandalanam avahayami

Aim Hreem Shreem Ka e i la hreem ha sa ka ha la hreem sa kal hreem Sri Sudha Devim avahayami

Offer deepa, dhoopa, akshanta, flowers and gangham to Sri Sudha Devi and sprinkle the vishesharghya and imagine the world becoming bright and shining.

After this again the surya, Chandra and agni kals must be invited and then Devi, Rudra, Brahma, Vishnu, Eshwara, Sadasiva, and Amrita kalas should be invited from the seven chakras of Devi – from mooladhara to sahasra – as given bellow.

Vahni kala (vital fire)

Aim Hreem Shreem yam dhoomrarchishe nama

Aim Hreem Shreem ram ooshmayai namah

Aim Hreem Shreem lam jwalinyai namah

Aim Hreem Shreem Vam jwaalinyai namah

Aim Hreem Shreem sham visphulinginyai namah

Aim Hreem Shreem SSHHam sushriyai namah

Aim Hreem Shreem sam surupayai namah

Aim Hreem Shreem ham kapilayai namah

Aim Hreem Shreem LLam havyavahinyai namah

Aim Hreem Shreem ksham kavyavahinyai namah

Surya kala

Aim Hreem Shreem kambham tapinyai namah (hot)

Aim Hreem Shreem khambam taapinyai namah (burning hot)

Aim Hreem Shreem gampham dhumrayai namah (smoky)

Aim Hreem Shreem ghampam marichai namah (rays)

Aim Hreem Shreem damnam jwalinyai namah (fiercely glowing)

Aim Hreem Shreem camdham ruchayi namah (bright)

Aim Hreem Shreem chamdam sushumnayai namah (lightning)

Aim Hreem Shreem jamtham bhogadayai namah (enjoying)

Aim Hreem Shreem jhamtam vishwayai namah (world)

Aim Hreem Shreem eyam nnam bodhinyai namah (enlightened)

Aim Hreem Shreem tamdham dhranyai namah (holding)

Aim Hreem Shreem thamdam kshamayai namah (forgiving)

Soma (Chandra)kala

Aim Hreem Shreem am amrutayai namah (amrit/necter)

Aim Hreem Shreem aam manadayai namah (pride)

Aim Hreem Shreem im pooshayai namah (flying low)

Aim Hreem Shreem iim tusthayai namah (happy)

Aim Hreem Shreem um pushtnyai namah ( strong)

Aim Hreem Shreem uum ratyai namah (joy)

Aim Hreem Shreem rum dhrutyai namah (courage)

Aim Hreem Shreem ruum shashinyai namah (moon)

Aim Hreem Shreem lum cdrikayai namah (moon beam)

Aim Hreem Shreem luum kantyai namah (glowing)

Aim Hreem Shreem em jyostnayai namah (halo)

Aim Hreem Shreem aim sriyai namah (grace)

Aim Hreem Shreem om preetyai namah (love)

Aim Hreem Shreem aum angadayai namah (offering self)

Aim Hreem Shreem am poornayai namah (fullness)

Aim Hreem Shreem aha poornamrutayai namah (foreverfull)

Brahma kala (in mooladhara)

Aim Hreem Shreem srusthyai namah (creation)

Aim Hreem Shreem vrudhyai ,, (growth)

Aim Hreem Shreem smrutyai ,,(memory)

Aim Hreem Shreem medhayai ,,(intellect)

Aim Hreem Shreem kantyai ,, (light)

Aim Hreem Shreem lakshmyai ,, (wealth)

Aim Hreem Shreem dyutyai ,, (sparkle)

Aim Hreem Shreem sthirayai ,, (stability)

Aim Hreem Shreem sthtyai ,, (continuity)

Aim Hreem Shreem siddhayai ,, (beyond)

Vishnu kala (from swadhisthana)

Aim Hreem Shreem jarayai namah (old age)

Aim Hreem Shreem palinyai ,, (protecting)

Aim Hreem Shreem shantyai ,, (peaceful)

Aim Hreem Shreem eeshwaryai ,, (controlling)

Aim Hreem Shreem ratyai ,, (sex)

Aim Hreem Shreem kamikayai ,, (lust)

Aim Hreem Shreem varadayayai ,, (oozing)

Aim Hreem Shreem hlaadinyai ,, (flood)

Aim Hreem Shreem preetyai ,, (love)

Aim Hreem Shreem deerghyai (long)

Rudra kala (from manipura)

Aim Hreem Shreem teekshnayai namah (sharp)

Aim Hreem Shreem roudryai ,, (angry)

Aim Hreem Shreem bhayayai , , (fear)

Aim Hreem Shreem nidrayai ,, (sleep)

Aim Hreem Shreem tandryai ,, (coma)

Aim Hreem Shreem kshudhayai ,, (hunger)

Aim Hreem Shreem krodhinyai ,, (rage)

Aim Hreem Shreem kriyayai ,, (action)

Aim Hreem Shreem udgaryai ,, (ending away life)

Aim Hreem Shreem mrutyave ,, (death)

Eeshwara kala (from anahata)

Aim Hreem Shreem peetayai namah (gold)

Aim Hreem Shreem shwetayai ,, (white)

Aim Hreem Shreem arunayai ,, (red)

Aim Hreem Shreem asitayai ,, (translucent)

Sadashiva kala (from vishudhi)

Aim Hreem Shreem nivrutyai namah (detached)

Aim Hreem Shreem pratisthayai ,, (glory)

Aim Hreem Shreem vidyayai ,, (learning/inner eye)

Aim Hreem Shreem shantyai ,, (peace)

Aim Hreem Shreem indhikayai ,, (spark)

Aim Hreem Shreem deepikayai ,, (light)

Aim Hreem Shreem rochikayai ,, (exhale)

Aim Hreem Shreem mochikayai (liberate)

Aim Hreem Shreem parayai ,, (beyond)

Aim Hreem Shreemsookshmayai ,, (fine/small)

Aim Hreem Shreem sookshmamrutayai ,, (subtle)

Aim Hreem Shreem gyanayai ,, (knowledge beyond senses)

Aim Hreem Shreem gyanamrutayai ,, (fruit/nectar of knowledge)

Aim Hreem Shreem apyayinyai ,, (fulfil)

Aim Hreem Shreem vyapinyai ,, (extend/expand)

Aim Hreem Shreem vyomaroopayai ,, (expanding into space)

Then recite the following:

Aim Hreem Shreem vishnoryoni kalpayatu-twastha-rupani pingshatu

Asichtu prajapratidhata garbham dadatu te

Garbham dehi sinivali garbham dehi saraswati

Garbhmate ashwinau deva vadhattam pushkarasraja namah

Then worship and invoke Devi from agya chakra as follows:

Aim Hreem Shreem Ka e i la hreem ha sa ka ha la hreem sa kal hreem

Amruta kalavahana

The right foot of Ardhanareeshwara belongs to Shiva and the left belongs to Devi. Time is the linga of Siva flowing into space which is Her yoni. The eternal union creats the flow of Amrita that is gyana. This flow of the Shiva-Ganga between their feet becomes the flow of time – past, present and future, and forms the amritakalas.  The gyana (knowledge) of the world comes to us through the panchamrutas shabdha, sparsha, roopa, rasa and gandha.

Invoke and invite the amrita kalas as follows:

1.From Shiva’s foot:

Aim Hreem Shreem akhandaika rasanadakare parasudhatmani

swachanda sphurana mantra nidhehya kula nayike namah.

2.From Devi’s foot:

Aim Hreem Shreem akulastha amrutakare suddha gyana kare pare

Amrutatwam nidhehyasmin vastuni klinna roopini namah

3.From between the feet:

Aim Hreem Shreem tadroopinyai karasyatwam krutwahye tatswaroopini

Bhootwa paramaamrutaakaramayi chitspurnam kuru namah

4.From Devi’s eyes (karunamruta/grace)

Aim Hreem Shreem aim bloom jhrmom jum sah amrite amrutodhbhave

amruteswari amrutavarshini amrutam sravaya sravaya sravaya swaha namah

5.Invoke and invite wisdom from Devi’s face, nourishment and protection from her milk, immortality from her yoni, and liberation from her feet.

Aim Hreem Shreem aim vadavada vagwadi aim (face)

kleem klinne kledini kledaya (breasts)

maha kshobham  kuru kuru kleem (yoni)

sauh moksham kuru kuru kleem hasauh sauhham namah (feet, Devi herself is Guru)

Sprinkle vishesharghya on your head. If you have a deeksha guru the recite as follows:

Sri gurubhyo ……(name of your guru)..namah

Sri parama gurubhyo ……(name of your guru’sguru )..namah

Sri paramesthi gurubhyo ……(name of parama guru’s guru)..namah

If  you don’t have a guru consider Dakshina murty (incarnation of Lord Shiva as Guru of the world) and recite the following:

Nidhaye sarva vidyanam bhishaje bhava bhava roganamgurave sarva lokanam Dakshina murtaye namah.

Then recite:

Om aim hreem shreem ardhwam jwalanti jyotirahamasmi

Jyotirjwalati brahmahamasmi yohamasmi brahmahamasmi

Ahamasmi brahmahamasmi ahamevaham mam juhomi swaha

Sprinkle vishesarghya on the Sriyantra and Devi and on yourself and take a sip of it.

You are Lalita and the Sriyantra and the pooja items and the mantras everything is Lalita. You are also Shiva. Achieving this oneness is Srividya.

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srividya-pooja3

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Lalita kramam

Take white red and yellow flowers (irepresenting Chandra, agni and surya) in trikhanda mudra and keep near Devi’s heart and then at your heart at and recite:

Sarvatrikhanda3

Hrud chakrastham antah sushumna padmatavee bhedana kushalam

Mohandhakara paripandhini savidagnim Shiva deepa jyoti aadi parasamvidam chidroopinim

Do pranayama as follows:

In poorak (inhaling)meditate on her face and recite kaeilahreem, meditate on her breasts and recite hasakahalahreem, meditate on her yoni and recite sakalahreem

In kumbhak (hold breath) meditatate on HER and recite aim hreem shreem hreem shreem sauh Lalitaya amruta chaitanya moortim kalpayami namah

In rechak (exhaling) breath on to the flowers in your hand and think of Shiva and Shakti as Ananda Bhairava and Ananda Bhairavi (enjoying in union)and recite the ananda bhairavi mantra – aim hreem shreem hasaraim hiskleem hasarsaouh

Then in external kumbhak (hold breath) and recite

Maha padma vanantasye karanananda vigrahe

Sarva bhoota hite mata ehyehi parameswari

Offer the flowers in your hand to the Sriyantra and recite:

Binduchakre srimat kameswarankesri ananda bhairavya parama chaitanyam avahayami.

Sri Devi Poojartham srichakragata sarvavarana devatan

sri mahakali, mahalakshmi, mahasarawati, samisthi sawaroopi sri durga, chandika, bala sahita sakalayatana devatan

chaturayatana devatan, indradhi lokapalakan, adityadi navagrahan

divya, siddha manava gurun

samasta desa kala pranigata chaitanyan

yakshni, kinnara, siddha, sadhya, gadharva, apsaradi satvaguna pradhanan

chatushashthi koti yogini yogi gananan

shrungara kamaleela sangeeta natya veeragoshthi pradarshakan sarvan aavahayami

Do namskara with mrugi mudra. Show aavahana mudra and offer flowers at Her feet and and recite:

mrugimudra

Mrugi mudra

Aavaahito bhava.

avahanamudra

Aavaahana mudra

Sthapito bhava

sansthapanamudra

Sthapana mudra

Sannihito bhava

sannitapamudra

Sannihita mudra

Sannirudho bhavah

sannirudhamudra

Sannirudha mudra

Avakunthito-bhava,Varado-bhava, shanto-bava, suprasnno-bhava
Chatushathyupachara pooja
Aavahittebhyo sarva shaktebhyo namah sarva poojartham gandha, akshata, pushpa amrutaan nivedayami
Aim Hreem Shreem Sri Lalitayai chatushasthi (64) upacharan nivedayami – offer water at Her feet
Aim hreem shreem lalitayai padyam kalpayami namaha
While reciting the verses worship her with flowers or akshantas or kumkum.
Aim hreem shreem lalitayai aabharanam kalpayami ,,
Aim hreem shreem lalitayai sugandha tailabhyanganam ,,
Aim hreem shreem lalitayai majjanashaala praveshanam ,,
Aim hreem shreem lalitayai majjana mandapa mani peetho praveshanam ,,
Aim hreem shreem lalitayai divyasnaani yodwartanam ,,
Aim hreem shreem lalitayai ushnodaka snaanam ,,
Keep some warm water. Mix some vishesharghyam in the panchamruta. Worship Her with panchamruta and then with warm water as follows:
Worship her naval and stomak with panchamruta reciting Durga sooktam, then worship her left breast reciting Sri sooktam and right breast reciting Purusha sooktam, then worship her yoni reciting Rudram Sooktam.
Durga sooktam
Om Jatavedase sunava masomamarati yato nidahati vedah
Sa nah parshhadati durgani vishva naveva sindhum duritatyagnih 1
Tamagnivarnam tapasa jvalantim vairochanim karmaphaleshhu jushhtamh
Durgam devii sharanamaham prapadye sutara sitarase namah 2
Agne tvam paaraya navyo asmaansvastibhiriti durgani vishva
Pushcha prithvi bahula na urvi bhava tokaya tanayaya shamyoh 3
Vishvani no durgaha jatavedassindhunna nava duritatiparshhi
Agne atrivanmanasa grinanoasmakam bodhayitva tanunamh 4
Pritanajitam sahamanamugramagni huvema paramatsadhasthath
Sa nah parshhadati durgani vishvakshamaddevo atiduritatyagnih 5
Pratnoshhikamidyo adhvareshhu sannachcha hota navyashcha satsi
Svanchagne tanuvam piprayasvasmabhyam cha saubhagamayajasva 6
Gobhirjushhtamayujonishhiktan tavendra vishhnoranusamcharema
Nakasya prishhthamabhisamvasano vaishhnavim loka iha madayantamh 7
Om kaatyaayanaaya vidmahe Kanyakumaari dhiimahi Tanno durgah prachodayaath
Sri sooktam
Hiraņya varnám hariņīm suvarna-rajata-srajám
Chandrám hiranmayīm lakshmīm jatavedo ma avaha|(1)
Tám ma ávaha játavedo lakśhmīmanapa gáminīm
Yasyám hiraņyam vindeyam gám aśvam puruśhán aham|| (2)
Aśhwa-pūrvám ratha-madhyám hasti náda prabódhiním
Śhriyam devím upahvaye śhrír ma devír jushatám| (3)
Kám sósmitám hiranya prákárám árdrám jvalantím triptám tarpayantím
Padme sthitám padma-varnám támihópahvaye śhriyam|| (4)
Chandrám prabhásám yaśhasá jvalantím śhriyam lóke deva justám udárám
Tám padminim-ím saranam aham prapadye’ alakshmír me naśyatám tvám vrne| (5)
Ǎditya varne tapasó dhijátó vanaspatis tava vrikshó’ tha bilvah
Tasya phalani tapsá nudantu mayántaráyás cha báhya alakshmíh|| (6)
Upaitu mám deva-sakah kírtis cha maniná saha
Prádūr bhūtó’ smi rashtre’ smin kírtim riddhim dadátu me| (7)
Kshut pipásá-amalám jyesthám alakshmím náshayámy aham
Abhūtim asamriddhim cha sarván nirnuda me grihat|| (8)
Gandha dvárám durá dharşhám nitya-pushtám karíshiním
Iśhvarígm sarva bhūtánám tám ihó pahvaye śhriyam| (9)
Manasah kámam ákūtím vácah satyam ashímahi
Paśhūnágm rūpam annasya mayi śríh shrayatám yaśhah|| (10)
Kardamená praja-bhūtá mayi sambhava kardama
Śriyam vásaya me kule mátaram padma-máliním| (11)
Ǎpah srijantu snigdháni chiklíta vasa me grihe
Nicha devím mátaram śhriyam vásaya me kule|| (12)
Ardám pushkariním pushtim pingalám padma máliním
Chandrám hiran-mayím lakshmím játavedó ma ávaha| (13)
Ǎrdhám yah kariním yashtim suvarnám hema-máliním
Sūryám hiran-mayím lakshmím játavedó ma ávaha|| (14)
Tám ma ávaha játevedó lakshmím anapa gáminím yasyám
Hiranyam prabhūtam gávó dásyó aśván vindeyam purushan aham|| (15)
Ǒm mahá-devyai cha vidmahe, vishnu-patnaiya cha dhímahi
Tanno Lakshmíh prachódayát || (16)

Purusha sooktam
Sahasra Sheershaa Purushah: Sahasraakshas Sahasrapaath
Sabhoomim Visvatho Vruthvaa Athyathishta Dhasaangulam

Purusha Ye’ve’dhagum Sarvam Yath Bhootham Yascha Bowyam
Uthamru Thathvath Esaanah: Yadhannenaathi Rohathi

Ethaa Vaanasya Mahimaa Athojyaa Yaaguscha Poorushah
Paadhosya Visvaa Bhoothaani Thripaadhasyaa Mruthandhivi

Thripdoorthva Udhaith Purushah: Paathos e’haabhavaath Punah
Thatho Vishvang Vyakraamath Saasanaana Sane Abhi

Thasmaadh viraadajaayatha Viraajo Adhipoorushah:
Sajaatho Athyarikshatha Pascaadhbhoomim -athopuraha

Yath purushena Havishaa Dhevaayakyamath anvatha
Vasanthoasya Aseethaajyam Greeshma Idhmas Saradhdhavihi

Sapthaasyaasan Pari dhayah: Thrissabtha Samidhah Krithaah
Dhevaayath Yagnyamthan Vaanaah: Abhathnan Purusham Pasum

Tham Yagnyam Bharhishi Prowkshan Purusham Jaathamagrathah
Thena Devaa Ayajantha Saadhyaa Rushayaschaye

Thasmaath Yagnyaath Sarvahuthah: Sambrutham Brushadhaajyam
Pasoogusthaagus Chakre Vaayavyaan Aaranyan graamya -aschaye

Thasmaath Yagnyath sarvahuthah: Ruchassaamaani Jaggire
Chandaagumsi Jaggire Thasmaath Yajusthasmaath ajaayatha

Thasmaadhasvaa Ajayantha Yekecho Bhayaadhathah
Ghavoha Jaggire Thasmaath Thasmaath jaathaa ajaavayah

Yath Prusham Vyadhadhuhu Kathidhaavya kalpayan
Mukamkimasya Kowbhahoo Kaa Vooroo Paadhaa uchyethe

Brhaahmanosya Mukmaaseeth Bhaahoo Raajanyakruthah
Uruthathasya Yadhvaisyah: Pathbyaagum Soodhro Ajaayatha

Chandramaa Manso Jaathah: Chakchos Sooryo Ajaayatha
Muka -adinthrascha -agnischa Praanaath Vaayurajaayatha

Naabhyaa Aaseetha -anthariksham Seershnodhyows Samavarthatha
Pathbhyaam Bhoomir Dhisasrothraath – Thathaa Loghagum Akalpayan

Vedhaahametham Purusham Mahaantham – Aadhithyavarnam Thamasasthu Paare
Sarvaani Roopaani Vichithya dheerah: Naamaanikruthvaa – Abhivadhan Yathaasthe

Dhaathaa Purasthaath Yamuthaajahaara – Sakrapravidhvaan Prathisaschathasrah
Thamevam Vidhvaanamrutha Iha Bhavathi – Naanyapanthaa Ayanaayavidhyathe

Yaggnena Yaguamayajantha dhevaah Thaani Dharmaani Prathamaanyasan
Thehanakam Mahimaanassajanthe – Yathra Poorve Saadhyassanthi Devaah

Rudram sooktam
PariNo rudrasya hetirvriNaktu pari tveshasya durmatiraghayoh
Ava sthira maghavadbhyastanushhva midhhvastokaya tanayaya mrudaya
Stuhi shrutam gartasadam yuvaanam mriganna bhima mupahatnumugramh
Mruda jaritre rudra stavano anyante asmannivapantu senah
Midhushhtama shivatama shivo nah sumana bhava
Parame vruksha ayudham nidhaya krittim vasana achara pinakam vibhradagahi
Ahanvibharshi sayakani dhanva ahaNishankm ayayajatam vishva roopam
AhaNidam dayase vishvam bhuvam na vaa ojiyo rudra twadasti
Twamagne rudro asuro maho divastvagum shargo marutam pruksha eshishe
Twavam vatai rarunnair yaasi shangyastvam poosha vidhatah paasi nutmanaa
Aa voo raajaan madhvarashya rudragum hotaaragum satyayajagum rodasyoha
Agnim puraatan yitnorahchitah dviraNya roopa mavase krunnudhvam
Then continue with the rest of the upacharas…

Aim hreem shreem lalitayai kanaka kalashaschyuta sakala teerthadhishekam kalpayami namah

Aim hreem shreem lalitayai dhoutavastra parimarjjanam ,,

Aim hreem shreem lalitayai aruna dukoola paridhaanam ,,

Aim hreem shreem lalitayai aalepamantapa praveshanam ,,

Aim hreem shreem lalitayai aalepamantapa manipeetho praveshanam ,,

Aim hreem shreem lalitayai chandanagaru kumkuma sanku mrugamada karpoora katoori gorochanaadi divyagandham sarvaangena vilepanam ,,

Aim hreem shreem lalitayai keshabharashya kaalagaru dhoopam ,,

Aim hreem shreem lalitayai mallika, maalati, jaati, champaka, shoka, shatapatra, pooga, kuhalipunnaga, kalhara, mukhya, sarvartu kusumamaalaam ,,

Aim hreem shreem lalitayai bhooshana mandapa praveshanam ,,

Aim hreem shreem lalitayai bhooshana mandapa maNipeetho praveshanam ,,

Aim hreem shreem lalitayai navamaNi makutam ,,

Aim hreem shreem lalitayai Chandra shakalam ,,

Aim hreem shreem lalitayai seemanta sindooram ,,

Aim hreem shreem lalitayai tilakaratnam ,,

Aim hreem shreem lalitayai kaalaanjanam,,

Aim hreem shreem lalitayai paaLiyugallam ,,

Aim hreem shreem lalitayai maNi kundala yugallam ,,

Aim hreem shreem lalitayai naasabharannam ,,

Aim hreem shreem lalitayai adharayaavakam ,,

Aim hreem shreem lalitayai mangalasootram ,,

Aim hreem shreem lalitayai kanakachintaakam ,,

Aim hreem shreem lalitayai padakam ,,

Aim hreem shreem lalitayai mahaapadakam ,,

Aim hreem shreem lalitayai muktavaLim ,,

Aim hreem shreem lalitayai ekaavaLim ,,

Aim hreem shreem lalitayai chhannaveeram ,,

Aim hreem shreem lalitayai keyoorayugaLa chatushthayam ,,

Aim hreem shreem lalitayai valayovaLim ,,

Aim hreem shreem lalitayai oormikavaLim ,,

Aim hreem shreem lalitayai Kaanchidaamam ,,

Aim hreem shreem lalitayai katisootram ,,

Aim hreem shreem lalitayai saubhagyabharannam,,

Aim hreem shreem lalitayai paadakatakam ,,

Aim hreem shreem lalitayai ratnanoopuram ,,

Aim hreem shreem lalitayai paadaangulleeyakam,,

Aim hreem shreem lalitayai eekakare paasham ,,

Aim hreem shreem lalitayai anyakaremkusham ,,

Aim hreem shreem lalitayai itarakare pundrekshuchaapam,,

Aim hreem shreem lalitayai aparakare pushpabaNaan ,,

Aim hreem shreem lalitayai shrimaNikya paaduke ,,

Aim hreem shreem lalitayai swasammana veshaabhiravanna devatabhim saha mahaa chakraadhi rohannam,,

Aim hreem shreem lalitayai kaameshraraanka paryamkopaveshanam ,,

Aim hreem shreem lalitayai amrutaasana chashakam ,,

Aim hreem shreem lalitayai aachamaniyam ,,

Aim hreem shreem lalitayai karpoora veetikaam ,,

Aim hreem shreem lalitayai aanandollasa vilaasahaasam ,,

Aim hreem shreem lalitayai chhatram ,,

Aim hreem shreem lalitayai chaamarayugaLam,,

Aim hreem shreem lalitayai darpaNam ,,

Aim hreem shreem lalitayai taaLavruttam,,

Aim hreem shreem lalitayai gandham ,, apply chandan to her feet

Aim hreem shreem lalitayai pushpam ,, offer flowers

Aim hreem shreem lalitayai dhoopam ,, light an incense stick

Aim hreem shreem lalitayai deepam ,, show deepam

Aim hreem shreem lalitayai naivedyam ,, offer naivedyam

Then show the dasa mudras and ask her permission to do Sriyantra worship with the following mantra:

Dram dreem kleem bloom nam krom haskhaphrem hasrsouh

She as aanandabhairavi will give you permission by saying hasaraim hiskleem hasouh.

Dasa mudras

sarvasankshobhinimudra

Sarva Sankshobhini mudra

sarvavidravinimudra

Sarvavidravani mudra

sarvakarshinimudra

Sarvakarshani Mudra

sarvavashankarimudra

Sarva vashankari mudra

sarvonmadinimudra

Sarvonmadini mudra

sarvamahankushamudra

Sarva-mahakusha mudra

Sarvakhecari2

Sarvakhecari mudra

sarvabeejamudra

Sarva beeja mudra

sarvayoni

Sarvayoni mudra

Sarvatrikhanda3

Sarva trikhanda mudra

 Next >

Navavarana pooja

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Shadanga archana
aim hreem shreem ka4 hrudaya namah hrudayashakti Shripadukam poojayami tarpayami namah
aim hreem shreem ha5 shirase swaha shrahshakti ,, ,,
aim hreem shreem sa3 shikhayai vashat shikhashakti ,, ,,
aim hreem shreem ka4 kavachaya hum kavachashakti ,, ,,
aim hreem shreem ha5 netratrayaya aushat netrashakti ,, ,,
aim hreem shreem sa3 astraya phat astrashakti ,, ,,
Nityayajanam (pooja of shodasa nitya devies – the 16 kalas/phases of moon)
Om Aim Hrim Shrim – Am Aim Sa Ka La Hrim Nityaklinne Madadrave Sauh Am Kameswari nityamba – Shri padukam poojayami tarpayami namah
,, Aam Aim Bhagabuge Bhagini Bhagodari Bhagamale Bhagavahe Bhagaguhye Bhagayoni Bhaganipatini Sarvabhagavashankari Bhagarupe Nityaklinne Bhagasvarupe Sarvani Bhagani Me Hyanaya Varade Rete Surete Bhagaklinne Klinnadrave Kledaya Dravaya Amoghe Bhagavicce Kshubha Kshobhaya Sarvasatvan Bhageswari Aim Blum Jem Blum Bhem Blum Mom Blum Hem Blum Hem Klinne Sarvani Bhagani Me Vashamanaya Strim Hara Blem Hrim Aam Bhagamalini nityamba,,
,, Im Om Hreem Nityaklinne Madadrave Svaha im Nityaklinne Madadrave Svaha im Nityaklinna nityamba,,
,, Iim Om Krom Bhrom Kraum Jhmraum Cchraum Jroum Svaha iim Bherunda nytyamba,,
,, Um Om Hrim Vahnivasiniyai Namah Um Vahnivasini nityamba,,
,, Uum Hrim Klinne Aim Krom Nityamadadrave Hrim Uum Mahavajreswari nityamba,,
,, Rum Hrim Shivadutyai Namah Rum Shivaduti nityamba,,
,, Room Om Hrim Hoom Khe Ca Che Ksah Strim Hum Kshem Hrim Phat Room Twarita nityamba,,
,, Alum Aim Klim Sauh Alum Kulasundari nityamba,,
,, Aloom Ha Sa Ka La Ra Daim Ha Sa Ka La Ra Deem Ha Sa Ka La Ra Dauh Aloom Nitya nityamba,,
,, Em Hreem Phrem Srum Krom Am Klim Aim Blum Nityamadadrave Hum Phrem Hrim Em Neelapataka nityamba,,
,, Aim Bhamaryum Aim Vijaya Nitya ,,
,, Om Swem Om Sarvamangala nityamba,,
,, Aum Om namo bhagavati Jvalamalini devadevi sarvabhutasamharakarike jatavedasi jvalanti jvala jvala prajvala prajvala Hram Hrim Hrum Ra Ra Ra Ra Ra Ra Ra Hum Phat Swaha Aum Jwalamalini nityamba,,
,, Am Cakaum Am Chitra nityamba,,
,, Aim Hrim Shrim Aha Ka14 Aha Shodasi mahanitya Shri Padukam Pujayami Tarpayami Namah
Oghatraya Guru pooja
In the space just above the central triangle there are 7 divya gurus, 4 siddha gurus and 8 manava gurus. Offer flowers or akshantas and worship them with the following mantras.
Om Aim Hreem Shreem ka – e – ī – la- hrīṁ ha – sa – ka – ha – la – hrīṁ sa – ka – la – hrīṁ Divya Gurubhyo namah.
Om Aim Hreem Shreem Ka14.. Sidhhougha Gurubhyo namah.
Om Aim Hreem Shreem Ka14.. Manava Gurubhyo namah.
Chaturayatana pooja – to the 4 Devas guarding the 4 corners.

(As per Nairutaicha Ganeshanaam Sooryam Vayuvya eevacha Eeshane Vishnu Agneye Shivamchaiva prapoojayet)

When you sit facing the east and with the tip of the top triangle pointing at you, at the bottom right hand side corner of the Shreechakra is guarded by Lord Ganesha. The bottom left hand side corner is guarded by Lord Surya. The top left side corner is guarded by Lord Vishnu and the top right corner of the Shreechakra is guarded by Lord Shiva. They must be worshipped before starting the Pooja of the Nava-Avaranas.

Ganesha – Worship Ganesha at the bottom right corner:
Om Shreem Hreem Kleem Gloum Gam Ganapataye varavarada sarvajanam me vasamanaya swaha. Sri Sri satyadi siddhi budhi sameta sri vallabha sri ganapati sri padukam poojayami tarpayami namah.
Soorya – Worship Soorya at the bottom left corner:
Hreem Ghrinih Surya Adityom. Usha chaya padmini sahita Sri Suryanarayana sripadukam poojayami tarpayami namah.
Vishnu – Worship Vishnu at the top left corner:
Om namo bhagavate vasudevaya. Om Shreem Hreem Shreem kamala kamalalaye praseeda praseeda swahaah. Sri mahalakshmyai namah. Sri mahalakshmi sahita Sri mahavishnu sripadukam poojayami tarpayami namah.
Shiva – Worship Shiva at the top right corner:Om Hreem Houm namah shivaya. Sri Samba parameswara padukam poojayami tarpayami namaha.
Ka14.. Lalitayai chaturayatana poojam samarpayami.
Prathama Avarana pooja The 3 outer lines, called Bhupura, are the feet of Devi. 28 Siddhi Devis reside there.
The position of the Devis on the 3 lines of the 1st avarana is indicated by numbers in the picture bellow.

The First outermost lineBefore the name of each devi add Aim Hreem Shreem Am Aam Sauh and at the end namah. Worship the places with akshantas or Kumkum.

O1- Aim Hreem Shreem  Am Aam Sauh – Anima Sidhyamba namah

O2-Laghima Sidhyamba ,,

O3-Mahima Sidhyamba,,

O4-Ishvita Sidhyamba,,

O5-Vasitva Sidhyamba,,

O6-Prakamya Sidhyamba,,

O7-Bhukti Sidhyamba,,

O8-Ichha Sidhyamba,,

O9-Prapti Sidhyamba,,

10-Sarvakama Sidhyamba,,

The second line – Before the name of each devi add Aim Hreem Shreem  Am Aam Sauh and at the end namah.

A special note about the Matruka Devis here. They are easier to please than the other Devis and hence extra worship of these devis (like 108 times etc.) for desired things is very beneficial. They rule the following aspects of our life.

Brahmi Matruka – for education
Maheswari Matruka –  for business & job
Koumari Matruka – for children
Vishnavi Matruka – for relationships
Varahi Matruka – for curing disease and ill health
Mahendri Matruka – for agriculture
Chamunda Matruka – for removing evil eye, witchcraft
Mahalakshmi Matruka – for wealth

M1-Shree Brahmi Matruka

M2-Shree Maheswari Matruka

M3-Shree Koumari Matruka

M4-Shree Vishnavi Matruka

M5-Shree Varahi Matruka

M6-Shree Mahendri Matruka

M7-Shree Chamunda Matruka

M8-Shree Mahalakshmi Matruka

The third line – Before the name of each devi add Aim Hreem Shreem Am Aam Sauh and at the end namah.

1-Sarvasankshobhini mudra Devi

2-Sarvavidravini Devi

3-Sarvakarshini Devi

4-Sarvavashankari Devi

5-Sarvonmadini Devi

6-Sarvamahankusha Devi

7-Sarvakhechari Devi

8-Sarvabeeja Devi

9-Sarvayoni Devi

10-Sarvatrikhanda Devi

Aim Hreem Shreem Am Aam Sauh eta Prakatayoginyah Trilokyamohanachakre samudram  sasiddhaya sayudha savahana saparivara sarvopacharai sampoojita santu namah.

Dram Sarva Sankshobhini mudra pradarshayami.

Show Sankshobhini mudra

In between the 3 square lines first avarana and the 16 petal 2nd  there are three round lines and they are called vruttas. Their names are as follows according to the scripture Srividya Vilasam.

The 1st (bottom) line has 7 Devis as follows:

Shankari, Indushekhari, Ardhanareesshwari, Aghoraswaroopini, Hanadahanayana, Halahaladharini and Bhooribhava.

The 2nd  (middle) line has 12 Devatas as follows:

Narayana, Trivikrama, Keshava, Madhava, Govinda, Damodara, Madhusoodhana, Vamana, Shreedhara, Hrisheekesha, Padmanabha and Kamalanayana.

The 3rd (top) line has 12 Devis as follows:

Chaturmukha, Chaturanana, Chaturangee, Chaturashra, Chaturashragehini, Chaturdasaphalaprada, Trayimayi, Trimukhadevi, Trikamala, Trirekha, Triguna and Trimoortidevi.

There is no pooja mentioned for them in the Srividya as they are worshipped in some or other form/name elsewhere in the Sriyantra.

Dwiteeyaavarana poojaThis is the 16 petals 2nd Avarana. It represents the Legs/thighs of Devi and called  Sarvasha paripooraka chakra. Also represents the 16 chandra kalas.

srichakra2

Before the name of each devi add Aim Hreem Shreem Aim Kleem Sauh and at the end Sri padukam poojayami tarpayami namah

  1. Aim Hreem Shreem Aim Kleem Sauh – Kamakarshini shakti – Sri padukam poojayami tarpayami namah.
  2. Budhyakarshini shakti
  3. Ahankarakarshini shakti
  4. Shabdakarshini shakti
  5. Sparshakarshini shakti
  6. Rupakarshini shakti
  7. Rasakarshini shakti
  8. Gandhakarshini shakti
  9. Chittakarshini shakti
  10. Dhyryakarshini shakti
  11. Smrutyakarshini shakti
  12. Namakarshini shakti
  13. Beejakarshini shakti
  14. Atmakarshini shakti
  15. Amrutakarshini shakti
  16. Sharirakarshini shakti

Aim Hreem Shreem Aim Kleem Sauh eta Guptayoginyah Sarvasha paripuraka chakre chakre samudram  sasiddhaya sayudha savahana saparivara sarvopacharai sampoojita santu namah.

Dreem Sarvavidravani mudra pradarshayami. Show Sarvavidravani mudra.

Trutiyaavarana Pooja ( Garbha/Outer yoni) Sarva sankshobhana chakra

Add Aim Hreem Shreem Hreem Kleem Sauh in the beginning and Sri padukam poojayami tarpayami namah at the end.

  1. Aim Hreem Shreem Hreem Kleem Sauh – Ananga Kusuma shakti Sri padukam poojayami tarpayami namah
  2. Ananga Mekhala shakti
  3. Ananga Madana shakti
  4. Ananga Madanatura shakti
  5. Ananga Rekha shakti
  6. Ananga Vegini shakti
  7. Anangankusha shakti
  8. Ananga Malini shakti

Aim Hreem Shreem Hreem Kleem Sauh Guptatarayoginyah Sarvasamkshobhini chakre samudram  sasiddhaya sayudha savahana saparivara sarvopacharai sampoojita santu namah.

Kleem Sarvakarshani Mudra pradarshayami.

srichakrainnertrianglsposition

The position of the Devis from the 4th to 9th avaranas.

Chaturthaavarana Pooja (Garbhadwara of inner yoni – muladhara) 14 triangles – shakti chakras.

1.Aim Hreem Shreem Haim Hasakleem Hasauh – Sarvasmkshobhini devi – Sripadukam poojayami tarpayaminamah

2.,,Sarvavidravini devi,,

3.,,Sarvakarshini devi,,

4.,,Sarvaahladini devi,,

5.,,Sarvasammohini devi,,

6.,,Sarvasthambhini devi,,

7.,,Sarvajrumbhini devi,,

8.,,Sarvavashankari devi,,

9.,,Sarvaranjani devi,,

10.,,Sarvonmadini devi,,

11.,,Sarvarthasadhika devi,,

12.,,Sarvasampattipurani devi,,

13.,,Sarvamantramayi devi,,

14.,,Sarvadwandwakshayankari devi,,

Aim Hreem Shreem Haim Hasakleem Hasauh  eta Sampradayayoginyah Sarva soubhagyadayaka chakre samudram  sasiddhaya sayudha savahana saparivara sarvopacharai sampoojita santu namah.

Blum sarva vashankari mudra darshayami. Show sarva vashankari mudra.

The Panchama Avarana (Waist) dasavataratmaka – 10 triangles

1.Aim Hreem Shreem Hasauh Hasakliim Hasasauh – Sarva Siddhiprada devi Sripadukam poojayami tarpayaminamah

2.,,Sarvasampatprada devi,,

3.,,Sarvapriyankari devi,,

4.,,Sarvamangalakarini devi,,

5.,,Sarvakamaprada devi,,

6.,,Sarvadukhavimochini devi,,

7.,,Sarvamrityuprasamani devi,,

8.,,Sarvavighnanivarini devi,,

9.,,Sarvangasundari devi,,

10.,,Sarvasoubhagyadayini devi,,

Aim Hreem Shreem Hasauh Hasakliim Hasasauh eta Kulotteerna Yoginyha Sarvartha Sadhaka Chakre samudram  sasiddhaya sayudha savahana saparivara sarvopacharai sampoojita santu namah.

Sah Sarvonmadini mudra pradarshayami. Show Sarvonmadini mudra.

The Shastha Avarana ( Chest) dasa agnikalas.

1.Aim Hreem Shreem Hreem Kleem Blem – Sarvagya devi Sri padukam poojayami tarpayami namah

2.,, Sarvashakti devi ,,

3.,, Sarvaswaryapradayini devi ,,

4.,, Sarvagyanamayi devi ,,

5.,, Sarvavyadhinivarini devi ,,

6.,, Sarvadharaswarupa devi

7.,, Sarvapapahara devi

8.,, Sarvanandamayi devi

9.,, Sarvarakshaswarupini devi

10.,, Sarvepsitaphalaprada devi ,,

Aim Hreem Shreem Hreem Kleem Blem eta Nigarbhayoginyah Sarva-rakshakara chakre samudram  sasiddhaya sayudha savahana saparivara sarvopacharai sampoojita santu namah.

Krom Sarva-mahakusha mudra darshayami. Show Sarva mahakusha mudra.

Saptmavarana Pooja (Neck) sarva rogahara – astha vasu 8 triangles – vagdevis (saraswatis).

Sevaral of the beeja mantras are the Sanskrit alphabet based. See for vovels https://www.youtube.com/watch?v=KKllignWiS8 and the consonents from https://www.youtube.com/watch?v=T-kp0gyU2E4

1. Aim Hreem Shreem Heem Shreem Sauh – Am Aam im iim Um Uum Rum Ruum lum loom Em Aim Om Aum Am Aha Rblum Vasini Vagdevi Sripadukam poojayami tarpayami namah

2.,, Kam Kham Gam Gham Nnam Klahreem Kameswari Vagdevi ,,

3.,, Cam Cham Jam Jham Eyam Nibleem Modini Vagdevi ,,

4.,, Tam Tham DDam DDham NNam Yuloom Viamala Vagdevi ,,

5.,, T’am T’ham Dam Dham Nam Jmreem Aruna Vagdevi ,,

6.,, Pam Pham Bam Bham Mam Hasalavayum Jayini Vagdevi ,,

7.,, Yam Ram Lam Vam Emryum Sarveswari Vagdevi ,,

8.,, Sam Sham SSHHam Ham Ksham Tram Gyam Kshmreem Kouliini Vagdevi

Aim Hreem Shreem Heem Shreem Sauh  eta Rahasya yoginyah Sarva-rogahara chakre samudram  sasiddhaya sayudha savahana saparivara sarvopacharai sampoojita santu namah.

Heem Shreem Sauh  Ha-sa-ra-phrem Sarvakhecari mudra pradarshayami. Show Sarvakhecari mudra.

Banini namah

Chapini namah

Pashini namah

Ankushini namah

Ashtamavarana – central triangle – Pooja (Netra trayam) sarva siddhiprada chakra of ati rahasya yoginis trikona.

  1. Aim Hreem Shreem Ha-sa-ra-aim Ha-sa-ra-kliim Has-kha-phrem – ka-e-i-la-hrim vama rajo guna iccha shakti Kameswari Sripadukam poojayami tarpayaminamah –bottom corner.
  2. ,, Ha-Sa-Ka-Ha-La-Hreem jyestha satwaguna gyana shakti Vajreswari – top right corner ,,
  3. ,, Sa-Ka-La-Hreem- roudri tamo guna kriya shakti Bhagamalini – top left corner ,,

Aim Hreem Shreem Ha-sa-ra-aim Ha-sa-ra-kliim Has-kha-phrem –  ka-e-i-la-hrim- Ha-Sa-Ka-Ha-La-Hreem- Sa-Ka-La-Hreem iccha gyana kriya shakti Mahadevi Sripadukam poojayami tarpayaminamah

Aim Hreem Shreem Ha-sa-ra-aim Ha-sa-ra-kliim Has-kha-phrem  eta Atirahasyayoginyah Sarva-sidhiprada chakre  samudram  sasiddhaya sayudha savahana saparivara sarvopacharai sampoojita santu namah.

Hasauh Sarva beeja mudra pradarshayami. Show sarva beeja mudra.

Navamavarana Pooja (Bindu on top of head) Raja-Rajeswari.

Aim Hreem Shreem Ka14 Shri Lalita Tripura Sundari Sri padukam poojayami tarpayami namah.

Aim Hreem Shreem Ka14 eta Paraapara rahasyayoginii Sarvanandamaya Chakre samudram  sasiddhaya sayudha savahana saparivara sarvopacharai sampoojita santu namah.

Aim Hreem Shreem Ka14 Sri Sri Sri Sahasrakshi Rajarajeswari Brahmavidya Lalita Maha Tripurasundari Parabhattarikamba Sri padukam pujayami tarpayami namah… 3 times.

Aim Hreem Shreem Ka14 Sarvayoni mudra pradarshayami. Show sarvayoni mudra.

Concluding Pooja

Aim Hreem Shreem Ka14  Tripura devi namah …………Dhyayami
Tripureshi devi namah ……….Avahayami
Tripurasundari devi namah …….. Asanam samarpayami
Tripurasidha devi namah …….. Snanam samarpayami
Tripuramba devi namah ……… Vastram samarpayami
Mahatripurasundari devi namah …. Abharanam samarpayami
Aim Hreem Shreem Ka14 lam pruthivyatmane satsanga Gandham dharayami namah
Aim Hreem Shreem Ka14 ham akasatmane indriya nigraham Pushpani samarpayami namah
Aim Hreem Shreem Ka14 yam vayuvyatmane arishadvarga visarjanam dhupam samarpayami namah
Aim Hreem Shreem Ka14 vam amruta tatvatmane shiva shakti samarasyam naivedyam samarpayami namah
Aim Hreem Shreem Ka14 sam kalatmane manolayam ananda karpura niranjanam samarpayami namah

Bali haranam – Offering bali (sacrifice)Draw the bellow shown triangle with water.

balipic

Keep some water in a copper vessel on the above picture drawn with water and keep some naivedyam in it (sugar or jaggery will do).

Recite – Om Hreem sarva vighna-krudbhyo sarva bootebhyo hoom swah – three times and clap three times on your left side. Then throw away the contents of the vessel in the South-East direction.
Shodasi mantra japa – After the Pooja it is ideal to recite the Maha Shodasi mantra 108 times.

Asyaśrī Mahāṣodaśī Mahāmantrasya –  Śrī Dakṣiṇāmūrti ṛṣiḥ – Gāyatrī chandaḥ – Śrī Lalitā mahātripurasundari

Parābhaṭṭārikā Devatā |

aiṁ bījaṁ | sauḥ śaktiḥ | klīṁ kīlakam

Śrī Lalitāmahātripurasundari Parābhaṭṭārikā darśana bhāṣaṇa asheervada siddhyarthe Śrī Mahāṣoḍaśī Mahāmantra jape viniyogaḥ  |

MAHA SHODASHI MANTRA  महाषोडशी मन्त्र

(To understand it fully see http://www.astrojyoti.com/shodasimantra.htm )

Om – ॐ

śrīṁ – hrīṁ – klīṁ – aiṁ – sauḥ:  श्रीं ह्रीं क्लीं ऐं सौः 

om – hrīṁ – śrīṁ ॐह्रींश्रीं (3 bījas)

ka – e – ī – la- hrīṁ कएईलह्रीं (5 bījas)

ha – sa – ka – ha – la – hrīṁ हसकहलह्रीं (6 bījas)

sa – ka – la – hrīṁ सकलह्रीं (4 bījas)

sauḥ – aiṁ – klīṁ –  hrīṁ – śrīṁ सौःऐंक्लींह्रींश्रीं (5 bījas)

Namah नमः

The Shodasi mantra in combination with several other beeja mantras is used for attaining various siddhis. Thease are highly guarded secrets. Many great scriptures proclaim that the Srivadya sadhana gives both iham and param, i.e., both materials benefits and spiritual benefits.

Om Tat Sat

You can learn and do the Srividya Tarpanas from > here

Srividya Tarpanas


Shyama Tarpanas in Sriyantra Pooja

Varahi Tarpanas in Sriyantra Puja

Lalita Tarpanas in Sriyantra Puja

Sri Yantra Puja in Devanagari

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Viraja Homam

In the Kaulavachara Sriyantra sadhana the sadhaka identifies ones entire body with the body of Devi.

One day you will die and your mortal body will be cremated. Freed from the body your soul one day will merge into the Nara-Nariswar. This is just a matter of time. So you and Devi are one.

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Sri Yantra Puja in Devanagari2

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