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Devi Argala Strotam – Sri Durga Saptashati

4/4/2022

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Argala Strotam is the most famous prayer of Goddess Shakti written by Markandeya Rishi. It has a twenty-six Verse. Before commencing the Durga Saptashati (Devi Mahatmayam) chanting and after Devi Kavacham, Goddess’s devotees generally chant this, Strotam. The chanting of Argala strotam clear the impediment, obstruction, bolt, latch etc.
 
Mantra seeking Dharma, Artha & Kama - Chanter of this strotum can defeat all the stubborn obstacles with the power and blessing of Mother Durga. After chanting this verse, the chanter is also blessed with all the happiness with fame, success, and development. Chanter salutes to Devi Durga, who slayed the ferocious demons to grant dharma (path of righteousness), kama (fulfilment of desires) and artha (prosperity) to her devotees.
 
The strotam is the prayer to the Goddess Durga to bless the worldly desires and the ability to deal the problems and obstructions. The verse-wise prayer is explained hereunder. However, the strotam in Sanskrit is given at the end for benefits of all.
 
  1. In the first verse, seeker does salutations to nine aspects of mother. It is the mantra of victory and to get winning attitude.
    1. Jayanti - who is ever-victorious,
    2. Mangala - who is the bestower of auspiciousness,
    3. Kali - who is beyond kala or time,
    4. Bhadrakali - who is the controller of life and death,
    5. Kapalini - who wear a garland of skulls,
    6. Durga -who is Durgati-nashini,
    7. Shiva - who is ever-auspicious and one with Shiva as his consort,
    8. kshama - who is an embodiment of forbearance,
    9. Dhatri - who is the supporter of all beings,
    10. Swaha - who is the final receiver of the sacrificial oblations to gods, and
    11. Swadha - who is the final receiver of the sacrificial oblations to manes.  
  2. The seeker prays to Devi Chamundi who removes the worldly afflictions and sorrows and grants victory. The mind of the chanter also gets enlightened with this mantra. This verse also removes the evil eye, black magic, and spirit possession.
  3. Chanter salutes to Devi Durga, the destroyer of the demons madhu and kaitabha, who grants beauty, victory, glory and to destroy his (inner) enemies.
 
Note: Seeker seeks blessings from Ma Chamuda to grant him beauty, victory, glory and to destroy his (inner) enemies in all the following verses also (except last two).
 
  1. Chanter salutes to Devi Durga who destroyed the demon Mahishasura and gives great joy to her devotees. 
  2. Seeker salutes Devi Durga the slayer of the demon Raktabija and destroyed the demons Chanda and Munda, who gives protection of its chanter from blame, scandal, dishonor, shame, criticism, and deprecation.
  3. Seeker salutes Devi Durga, the destroyer of the demons Nishumbha and Shumbha, who bestows auspiciousness in the three worlds.
  4. Chanter salutes Devi Durga whose pair of feet is praised by all, and who is the bestower of all welfare and good fortune.
  5. Chanter salutes Devi Durga whose form and acts are beyond comprehension, and who is the destroyer of all enemies.
  6. Chanter salutes Devi Aparna (another name of devi Durga) to whom the devotees always bow with devotion and who keeps away the devotees from sins.
  7. Chanter salutes Devi Chandika, who bestows full devotion and destroy their diseases and ailments.
  8. Chanter seeks welfare of those who prays with great devotion and bhakti.
  9. Chanter seeks good fortune and abundant prosperity.
  10. Chanter seeks to destroy my enemies and to give great strength.
  11. Chanter seeks his welfare and to bestow excellent wealth. 
  12. Chanter salutes Devi Ambika, to whose feet the devas rub (i.e., touch) their heads adorned with jewels out of devotion, and to whose feet the heads of the mighty asuras adorned with jewels get subdued.
  13. Chanter seeks to make him full of knowledge, full of glory and full of the attributes of Lakshmi (beauty and prosperity).
  14. Chanter salutes Devi Durga, who destroys the mighty pride of the excessively violent and powerful demons.
  15. Chanter salutes Devi Chandika, who is the destroyer of the terrible demons with mighty pride.
  16. Chanter salutes the supreme Devi Ambika, who is always praised by lord Krishna with a continuous flow of devotion. And we all know his qualities of loving, caring, diplomacy, knowledge, wisdom, and cleverness, so one who chants this mantra with full devotion can have the qualities of Lord Krishna and get the name, fame, and overall growth.
  17. Chanter salutes the supreme goddess Durga, who is praised by the lord of the daughter of the Himachal Mountain (i.e., by lord Shiva).
  18. Chanter salutes the supreme goddess Durga, who is worshipped with true devotion by the consort of Indrani (i.e., by Indra deva).
  19. Chanter salutes Devi Ambika, who destroyed arrogance of the demons
  20. Chanter salutes Devi Chandika who gives rise to an upsurge of unbounded joy in the hearts of the devotees.
  21. Chanter salutes Devi, to grant him a beautiful wife matching my mental disposition. Such life partner would have been borne in higher caste who enables him to cross over this challenging world.
  22. chanter of this strotam obtains great fruits of the verses and is also blessed with huge wealth. He finds the true way of spirituality and a true master who leads him towards eternal truth.
Having read this stotra (i.e., the argala stotra), one should then read Durga Keelkam and the great stotra (i.e., the core Durga saptashati), this stotra (i.e., argala stotra) is equally revered like the saptashati; by reading this with devotion, one obtains difficult to obtain boons.
​

॥ अथ अर्गलास्तोत्रम् ॥
ॐ अस्य श्रीअर्गलास्तोत्रमन्त्रस्य विष्णुरृषिः, अनुष्टुप् छन्दः, श्रीमहालक्ष्मीर्देवता, श्रीजगदम्बाप्रीतये सप्तशतिपाठाङ्गत्वेन जपे विनियोगः । ॐ नमश्चण्डिकायै ।
मार्कण्डेय उवाच ।
ॐ जय त्वं देवि चामुण्डे जय भूतापहारिणि । जय सर्वगते देवि कालरात्रि नमोऽस्तु ते ॥ १॥
जयन्ती मङ्गला काली भद्रकाली कपालिनी । दुर्गा शिवा क्षमा धात्री स्वाहा स्वधा नमोऽस्तु ते ॥ २॥
मधुकैटभविध्वंसि विधातृवरदे नमः । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ३॥
महिषासुरनिर्नाशि भक्तानां सुखदे नमः । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ४॥
धूम्रनेत्रवधे देवि धर्मकामार्थदायिनि । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ५॥
रक्तबीजवधे देवि चण्डमुण्डविनाशिनि । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ६॥
निशुम्भशुम्भनिर्नाशि त्रैलोक्यशुभदे नमः । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ७॥
वन्दिताङ्घ्रियुगे देवि सर्वसौभाग्यदायिनि । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ८॥
अचिन्त्यरूपचरिते सर्वशत्रुविनाशिनि । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ९॥
नतेभ्यः सर्वदा भक्त्या चापर्णे दुरितापहे । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १०॥
स्तुवद्भ्यो भक्तिपूर्वं त्वां चण्डिके व्याधिनाशिनि । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ११॥
चण्डिके सततं युद्धे जयन्ति पापनाशिनि । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १२॥
देहि सौभाग्यमारोग्यं देहि देवि परं सुखम् । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १३॥
विधेहि देवि कल्याणं विधेहि विपुलां श्रियम् । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १४॥
विधेहि द्विषतां नाशं विधेहि बलमुच्चकैः । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १५॥
सुरासुरशिरोरत्ननिघृष्टचरणेऽम्बिके । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १६॥
विद्यावन्तं यशस्वन्तं लक्ष्मीवन्तञ्च मां कुरु । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १७॥
देवि प्रचण्डदोर्दण्डदैत्यदर्पनिषूदिनि । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १८॥
प्रचण्डदैत्यदर्पघ्ने चण्डिके प्रणताय मे । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १९॥
चतुर्भुजे चतुर्वक्त्रसंस्तुते परमेश्वरि । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ २०॥
कृष्णेन संस्तुते देवि शश्वद्भक्त्या सदाम्बिके । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ २१॥
हिमाचलसुतानाथसंस्तुते परमेश्वरि । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ २२॥
इन्द्राणीपतिसद्भावपूजिते परमेश्वरि । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ २३॥
देवि भक्तजनोद्दामदत्तानन्दोदयेऽम्बिके । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ २४॥
भार्यां मनोरमां देहि मनोवृत्तानुसारिणीम् । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ २५॥
तारिणि दुर्गसंसारसागरस्याचलोद्भवे । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ २६॥
इदं स्तोत्रं पठित्वा तु महास्तोत्रं पठेन्नरः । सप्तशतीं समाराध्य वरमाप्नोति दुर्लभम् ॥ २७॥
॥ इति श्रीमार्कण्डेयपुराणे अर्गलास्तोत्रं समाप्तम् ॥
जय त्वं देवि चामुण्डे जय भूतापहारिणि ।
जय सर्वगते देवि कालरात्रि नमोऽस्तु ते ॥१॥
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Devi Kavacham – Sri Durga Saptashati

4/2/2022

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Kavacha is a Sanskrit word which means Armour. Devi Kavach is a collection of special 61 shlokas from the Markandey Purana and is part of the Durga Saptashati. This Kavacham (armour) protects the devotee in all parts of his body, in all places and in all difficulties. Every part of the body is mentioned and Devi, in all different forms, is being invoked for protection. It protects the devotee from the sufferings from all directions. Further the Goddess in various names and forms is glorified for happiness, wealth, health, power, and prosperity. It brings health, honor, wealth, and victory.

​The Sanskrit Verses are mentioned at the bottom of this article.

 
(It is recommended that before reading the chapter (1-13) of Sri Durga Saptashati, Kavacham, Argala and Keelkam should be recited. And after reading the chapter tantroktam Devi Suktam and Kshama Yachna should be done.)
 
Nine forms of mother are expounded in Vedas. The nine forms mothers are:
  1. Sailaputhri - The daughter of Himalayas,
  2. Brahmacharini - She who leads to salvation,
  3. Chandra Ganda - she who hangs the crescent in her bell,
  4. Kooshmanda - She who eats away the earth with its pain and sorrow,
  5. Skandamata - Mother of Lord Subrahmanya,
  6. Kathyayani - She who was born in the hermitage of Sage Kathyayana,
  7. Kalarathri - She who is the end of God of death,
  8. Mahagouri - The pure white Goddess and
  9. Sidhithidatri - She who gives Salvation.
 
One who remembers these nine mothers will not suffer even if he is burnt in fire, even if he has gone to war, even if he is very sad, even if he is terribly afraid of war. Anyone who remembers those names with devotion is also free of these fears and sorrows. The nine divine mothers - Kali (Chamunda), Varahi, Indrani, Vashnavi, Maheswari, Kumari, Lakshmi, Ishwari, Brahmi, ride on corpses, buffalo, Aira vat elephant, Garuda, Bull, Peacock, Lotus, Bull and Swan respectively are seen. All of them wear different types of ornaments and have different types of lusters, wear different type of gems and are seen on the chariots with very angry faces. They hold in their hands’ conch, mace, spear, plough, shield, tall spear, axe, trident, strong bow made of horns so that they can kill asuras, bless devotees and for the good of devas. (Shlokas 8-15)
 

The devotee chants the mantras to protect oneself in all directions, for victory, for protection of entire body & parts –
 
Hey strong Goddess, hey enthusiastic Goddess, hey goddess who removes fear of death, Hey Goddess who is extremely impossible to see and Hey Goddess, who increases the fear of your enemies, please protect us. (Shloka 16)
 
Protection in all directions (Shlokas 17-19):
Let Indrani (Power of Indra) protect me in the east, Agni (Female power of fire God, in the southeast, varahi (the power of varaha) in the south, Khadgadharini (She holds a sword), in the southwest, the power of Varuna (God of rain) in the west, the power of wind, in the northwest, Kaumari (the power of Lord Subrahmanya) in the north, Maheswari (The power of Lord Shiva) in the Northeast, Brahmani (Power of Lord Brahma) protect me at the top, Vaishnavi (Power of Vishnu) protect me below and let Chamunda who sits on a seat of Corpse thus protect me on all the ten sides.
 
For Victory (Shlokas 20-21):
Let Jaya (She who is Victory) stand before me, Vijaya (She who is always victorious) stand behind me, let Ajitha (She who cannot be won) stand to my left and Aparjitha (She who has never been defeated) stand on my right.
 
Protection of entire body (Shlokas 21 to 41):
Let Udhyothini (She who is ever prepared) protect my hair, Uma (goddess Parvati) my head, Maladhari (She who wears a garland) my forehead and Yasawini (She who is famous) my eye brows, Trinethra (She who has three eyes) the space between eye brows, Yamaganda (death to God of death) protect my nose, Sankhini (She who has a conch) the space between two eyes, Dwara Vasini (She who lives deep inside) my ears, Kalika (the black goddess) my cheeks, Sankari (Wife of Lord Parameshwara) the ear lobes, Sugandha (She who smells nice) the nose bridge, Charchiga (she who is above description) outside my mouth, lips be protected by Chandra Kala, (she who wears the crescent moon) Sarawati (Goddess of learning) my tongue, Kaumari (She who is a young girl) my teeth, chandika (she who cannot be measured) the middle of my neck, my throat be protected by Chitra Ganda(She who is picturesque), Mahamaya (great enchantress) the small tongue, Kamakshi(She who has attractive eyes) my beard, voice be protected by Sarva mangala. (She who gives all that is good), Bhadrakali (the black goddess who protects) my neck, Neelagreeva (the goddess who is blue) the back portion of my neck, Nalakoobari the neck joint, Khadgadharini (She who holds the sword) my shoulders, Vajradharini (She who holds Vajrayudha) my arms, dhandini (She who punishes) my hands, Ambika (she who is the mother of the world) protect my fingers, Sooleswari (she who holds the spear) protect my nails, Naleswari protect my abdomen, Mahadevi (The great goddess) protect my breasts and let Soka nasini (She who destroys sorrows) protect my mind, Lalitha (The goddess who is easy to attain) protect my heart, let Sooladharini (She who holds the trident) my stomach, Kamini (She who is lovable) protect my belly, Guhyeswari (She who is secret) protect my reproductive organs, sex organ be protected by Bhoothanada (She who is the ruler of all beings), my behind protected by Mahisha vahini, (She who rides on buffalo) my thighs by Bhagawathi (She who is the goddess), knees be protected by Vindhyavasini. (She who lives on Vindhya Mountains), my knee cap be protected by Mahabala (she who is very strong) who has been mentioned in the Vedas, the centre of the knee be protected by Vinayaki, (She who helps us carry out things without obstruction, the forelegs be protected by Narasimhi)(The female power of Lord Narasimha), the top of the feet be protected by Amithoujasi, the fingers of the feet be protected by Sreedhari (She who holds Maha lakshmi), the bottom of the feet by Thalavasini, Nails of the feet by Karali (She who is black with anger), hair all over the body by Oordhwakesi. (Goddess having long hair), the hair pores all over the body be protected by Kaubheri (The female power of the of Kubhera), skin be protected by Vagheeswari, (The goddess of words), Parvati (The daughter of the Mountain) protect my blood, flesh, juices bones and fat, my intestines be protected by Kala Rathri, (Goddess of Dark night) the bile be protected by Magudeswari, (Goddess who wears a crown, heart be protected by Padmavati (Goddess who sits on lotus), Choodamani (Goddess who is a great gem) protect my phlegm, the shine of my nails be protected by Jwalamukhi (She who has a face of a flame), all the joints be protected by Abhedya (She who cannot be injured), shadow be protected by Chatreswari (She who is like an umbrella) and Oh Brahmani (The female power of Lord Brahma) protect my semen, Dharmacharini (she walks on the path of Dharma), please protect my mind, intellect and my ego. Let the winds of the body viz. Prana, Apana, Vyana, Samana, Udhana. as well as fame, good name and wealth be protected by Chakreswari(She who wields the holy wheel). Hey Indrani(The female power of Lord Indra) protect my progeny and Hey Chandika (She who cannot be measured) protect my cows. Let Maha Lakshmi protect my sons, Let Bhairavi (Another name for Parvathy) protect my wife and let my way be protected by Kshemakari (She who looks after) who is victorious and lives everywhere.
 
Whichever part does not have protection, let all those be protected by you goddess who is the greatest and who destroys sins. (Shloka 42)
 
The one, who wishes all good to happen to him, should not walk a step without this Armour. One who travels to any direction protected by this armor will earn lot of money, get all sort of victory, and definitely get all his wishes fulfilled. The person will get unmatched wealth and all human beings that chant this will walk without fear, being victorious in all wars. (Shlokas 43-44)

He who daily reads this Armour of the Goddess, which is even difficult for devas to obtain, in dawn, noon and dusk with devotion would be able to realize the goddess in person. He would live for one hundred years without getting defeated in all the three worlds with no untimely death in his family. This would destroy all the poxes. All the effects artificial poisons with temporary and permanent effects would be destroyed. All the black magic done in this world, and the bad spirits which travel on the earth and in the sky, which are made in water, which can be created and which hear the suggestions like Kulaja, Mala, Shakini and dakini, the terrible spirits which travel in the ether, the ghosts which reside in the home, yakshas, gandarwahas, Rakshasas, Brahmarakshasas, Vetalas Koosmandas and Bhairavis will be destroyed by the sight of such a man. (Shlokas 45-52)

 

The king would honour him and for he will have the glitter of divine power and his fame will increase in this materialistic world. After reciting this Armour of the Goddess if one recites the “Devi Mahatmya (also called Chandi or Durga Sapthasathi) he would live in this world (Surrounded by forests and mountains) with sons and grandsons and in the end attain that salvation which even gods cannot get. (Shlokas 53-56)
 
Thus ends the Armour of the Goddess.
 
Reference: Kavcham, Sri Durga Saptashati, Markandaya Purana.

॥ अथ देवी कवचम् ॥
अस्य श्रीचण्डीकवचस्य ब्रह्मा ऋषिः , अनुष्टुप् छन्दः , चामुण्डा देवता , अङ्गन्यासोक्तमातरो बीजम् ,
दिग्बन्धदेवतास्तत्वम् , श्रीजगदम्बाप्रीत्यर्थे जपे विनियोगः । ॐ नमश्चण्डिकायै ।
मार्कण्डेय उवाच ।
ॐ यद्गुह्यं परमं लोके सर्वरक्षाकरं नृणाम् । यन्न कस्यचिदाख्यातं तन्मे ब्रूहि पितामह ॥ १॥
ब्रह्मोवाच ।
अस्ति गुह्यतमं विप्र सर्वभूतोपकारकम् । देव्यास्तु कवचं पुण्यं तच्छृणुष्व महामुने ॥ २॥
प्रथमं शैलपुत्रीति द्वितीयं ब्रह्मचारिणी । तृतीयं चन्द्रघण्टेति कूष्माण्डेति चतुर्थकम् ॥ ३॥
पञ्चमं स्कन्दमातेति षष्ठं कात्यायनी तथा । सप्तमं कालरात्रिश्च महागौरीति चाष्टमम् ॥ ४॥
नवमं सिद्धिदात्री च नवदुर्गाः प्रकीर्तिताः । उक्तान्येतानि नामानि ब्रह्मणैव महात्मना ॥ ५॥
अग्निना दह्यमानास्तु शत्रुमध्यगता रणे । विषमे दुर्गमे चैव भयार्ताः शरणं गताः ॥ ६।
न तेषां जायते किञ्चिदशुभं रणसङ्कटे । आपदं न च पश्यन्ति शोकदुःखभयङ्करीम् ॥ ७॥
यैस्तु भक्त्या स्मृता नित्यं तेषां वृद्धिः प्रजायते । ये त्वां स्मरन्ति देवेशि रक्षसि तान्न संशयः ॥ ८॥
प्रेतसंस्था तु चामुण्डा वाराही महिषासना । ऐन्द्री गजसमारूढा वैष्णवी गरुडासना ॥ ९॥
नारसिंही महावीर्या शिवदूती महाबला । माहेश्वरी वृषारूढा कौमारी शिखिवाहना ॥ १०॥
लक्ष्मीः पद्मासना देवी पद्महस्ता हरिप्रिया । श्वेतरूपधरा देवी ईश्वरी वृषवाहना ॥ ११॥
ब्राह्मी हंससमारूढा सर्वाभरणभूषिता । इत्येता मातरः सर्वाः सर्वयोगसमन्विताः ॥ १२॥
नानाभरणशोभाढ्या नानारत्नोपशोभिताः । श्रैष्ठैश्च मौक्तिकैः सर्वा दिव्यहारप्रलम्बिभिः ॥ १३॥
इन्द्रनीलैर्महानीलैः पद्मरागैः सुशोभनैः । दृश्यन्ते रथमारूढा देव्यः क्रोधसमाकुलाः ॥ १४॥
शङ्खं चक्रं गदां शक्तिं हलं च मुसलायुधम् । खेटकं तोमरं चैव परशुं पाशमेव च ॥ १५॥
कुन्तायुधं त्रिशूलं च शार्ङ्गमायुधमुत्तमम् । दैत्यानां देहनाशाय भक्तानामभयाय च ॥ १६॥
धारयन्त्यायुधानीत्थं देवानां च हिताय वै । नमस्तेऽस्तु महारौद्रे महाघोरपराक्रमे ॥ १७॥
महाबले महोत्साहे महाभयविनाशिनि । त्राहि मां देवि दुष्प्रेक्ष्ये शत्रूणां भयवर्धिनि ॥ १८॥
प्राच्यां रक्षतु मामैन्द्री आग्नेय्यामग्निदेवता । दक्षिणेऽवतु वाराही नैरृत्यां खड्गधारिणी ॥ १९॥
प्रतीच्यां वारुणी रक्षेद्वायव्यां मृगवाहिनी । उदीच्यां पातु कौबेरी ईशान्यां शूलधारिणी ॥ २०॥
ऊर्ध्वं ब्रह्माणी मे रक्षेदधस्ताद्वैष्णवी तथा । एवं दश दिशो रक्षेच्चामुण्डा शववाहना ॥ २१॥
जया मामग्रतः पातु विजया पातु पृष्ठतः । अजिता वामपार्श्वे तु दक्षिणे चापराजिता ॥ २२॥
शिखां मे द्योतिनी रक्षेदुमा मूर्ध्नि व्यवस्थिता । मालाधरी ललाटे च भ्रुवौ रक्षेद्यशस्विनी ॥ २३॥
नेत्रयोश्चित्रनेत्रा च यमघण्टा तु पार्श्वके । त्रिनेत्रा च त्रिशूलेन भ्रुवोर्मध्ये च चण्डिका ॥ २४॥
शङ्खिनी चक्षुषोर्मध्ये श्रोत्रयोर्द्वारवासिनी । कपोलौ कालिका रक्षेत् कर्णमूले तु शङ्करी ॥ २५॥
नासिकायां सुगन्धा च उत्तरोष्ठे च चर्चिका । अधरे चामृताबाला जिह्वायां च सरस्वती ॥ २६॥
दन्तान् रक्षतु कौमारी कण्ठदेशे तु चण्डिका । घण्टिकां चित्रघण्टा च महामाया च तालुके ॥ २७॥
कामाक्षी चिबुकं रक्षेद्वाचं मे सर्वमङ्गला । ग्रीवायां भद्रकाली च पृष्ठवंशे धनुर्धरी ॥ २८॥
नीलग्रीवा बहिः कण्ठे नलिकां नलकूबरी । स्कन्धयोः खड्गिनी रक्षेद् बाहू मे वज्रधारिणी ॥ २९॥
हस्तयोर्दण्डिनी रक्षेदम्बिका चाङ्गुलीषु च । नखाञ्छूलेश्वरी रक्षेत् कुक्षौ रक्षेन्नरेश्वरी ॥ ३०॥
स्तनौ रक्षेन्महादेवी मनःशोकविनाशिनी । हृदये ललिता देवी उदरे शूलधारिणी ॥ ३१॥
नाभौ च कामिनी रक्षेद् गुह्यं गुह्येश्वरी तथा । मेढ्रं रक्षतु दुर्गन्धा पायुं मे गुह्यवाहिनी ॥ ३२॥
कट्यां भगवती रक्षेदूरू मे मेघवाहना । जङ्घे महाबला रक्षेत् जानू माधवनायिका ॥ ३३॥
गुल्फयोर्नारसिंही च पादपृष्ठे तु कौशिकी । पादाङ्गुलीः श्रीधरी च तलं पातालवासिनी ॥ ३४॥
नखान् दंष्ट्रकराली च केशांश्चैवोर्ध्वकेशिनी । रोमकूपेषु कौमारी त्वचं योगीश्वरी तथा ॥ ३५॥
रक्तमज्जावसामांसान्यस्थिमेदांसि पार्वती । अन्त्राणि कालरात्रिश्च पित्तं च मुकुटेश्वरी ॥ ३६॥
पद्मावती पद्मकोशे कफे चूडामणिस्तथा । ज्वालामुखी नखज्वालामभेद्या सर्वसन्धिषु ॥ ३७॥
शुक्रं ब्रह्माणी मे रक्षेच्छायां छत्रेश्वरी तथा । अहङ्कारं मनो बुद्धिं रक्षेन्मे धर्मधारिणी ॥ ३८॥
प्राणापानौ तथा व्यानमुदानं च समानकम् । वज्रहस्ता च मे रक्षेत् प्राणान् कल्याणशोभना ॥ ३९॥
रसे रूपे च गन्धे च शब्दे स्पर्शे च योगिनी । सत्त्वं रजस्तमश्चैव रक्षेन्नारायणी सदा ॥ ४०॥
आयू रक्षतु वाराही धर्मं रक्षतु पार्वती । यशः कीर्तिं च लक्ष्मीं च सदा रक्षतु वैष्णवी ॥ ४१॥
गोत्रमिन्द्राणी मे रक्षेत् पशून् रक्षेच्च चण्डिका । पुत्रान् रक्षेन्महालक्ष्मीर्भार्यां रक्षतु भैरवी ॥ ४२॥
धनेश्वरी धनं रक्षेत् कौमारी कन्यकां तथा । पन्थानं सुपथा रक्षेन्मार्गं क्षेमङ्करी तथा ॥ ४३॥
राजद्वारे महालक्ष्मीर्विजया सतत स्थिता । रक्षाहीनं तु यत् स्थानं वर्जितं कवचेन तु ॥ ४४॥
तत्सर्वं रक्ष मे देवि जयन्ती पापनाशिनी । सर्वरक्षाकरं पुण्यं कवचं सर्वदा जपेत् ॥ ४५॥
इदं रहस्यं विप्रर्षे भक्त्या तव मयोदितम् ॥ पादमेकं न गच्छेत् तु यदीच्छेच्छुभमात्मनः ॥ ४६॥
कवचेनावृतो नित्यं यत्र यत्रैव गच्छति । तत्र तत्रार्थलाभश्व विजयः सार्वकालिकः ॥ ४७॥
 यं यं चिन्तयते कामं तं तं प्राप्नोति निश्चितम् । परमैश्वर्यमतुलं प्राप्स्यते भूतले पुमान् ॥ ४८॥
निर्भयो जायते मर्त्यः सङ्ग्रामेष्वपराजितः । त्रैलोक्ये तु भवेत्पूज्यः कवचेनावृतः पुमान् ॥ ४९॥
इदं तु देव्याः कवचं देवानामपि दुर्लभम् । यः पठेत्प्रयतो नित्यं त्रिसन्ध्यं श्रद्धयान्वितः ॥ ५०॥
दैवीकला भवेत्तस्य त्रैलोक्ये चापराजितः । जीवेद्वर्षशतं साग्रमपमृत्युविवर्जितः ॥ ५१॥
नश्यन्ति व्याधयः सर्वे लूताविस्फोटकादयः । स्थावरं जङ्गमं चैव कृत्रिमं चैव यद्विषम् ॥ ५२॥
अभिचाराणि सर्वाणि मन्त्रयन्त्राणि भूतले । भूचराः खेचराश्चैव कुलजाश्चौपदेशिकाः ॥ ५३॥
सहजा कुलजा माला डाकिनी शाकिनी तथा । अन्तरिक्षचरा घोरा डाकिन्यश्च महारवाः ॥ ५४॥
ग्रहभूतपिशाचाश्च यक्षगन्धर्वराक्षसाः । ब्रह्मराक्षसवेतालाः कूष्माण्डा भैरवादयः ॥ ५५॥
नश्यन्ति दर्शनात्तस्य कवचेनावृतो हि यः । मानोन्नतिर्भवेद्राज्ञस्तेजोवृद्धिः परा भवेत् ॥ ५६॥
यशोवृद्धिर्भवेत् पुंसां कीर्तिवृद्धिश्च जायते । तस्मात् जपेत् सदा भक्तः कवचं कामदं मुने ॥ ५७॥
जपेत् सप्तशतीं चण्डीं कृत्वा तु कवचं पुरा । निर्विघ्नेन भवेत् सिद्धिश्चण्डीजपसमुद्भवा ॥ ५८॥
यावद्भूमण्डलं धत्ते सशैलवनकाननम् । तावत्तिष्ठति मेदिन्यां सन्ततिः पुत्रपौत्रिकी ॥ ५९॥
देहान्ते परमं स्थानं सुरैरपि सुदुर्लभम् । प्राप्नोति पुरुषो नित्यं महामायाप्रसादतः ॥ ६०॥
तत्र गच्छति गत्वासौ पुनश्चागमनं नहि । लभते परमं स्थानं शिवेन समतां व्रजेत् ॥ ६१॥
॥ इति श्रीमार्कण्डेयपुराणे हरिहरब्रह्मविरचितं देवीकवचं समाप्तम् ॥
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Ma Durga, Navratri, and Sri Durga Saptashati

4/1/2022

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Shakti, the Mother Goddess, is the all-pervading energy principle in the universe. She is the source of delusion and ignorance (maya) whereby beings cannot perceive themselves as eternal souls, or the world as a mere projection or illusion. She is responsible for the modifications in the world, desires and attachments, and evolution of forms.

Who:
She has both manifested and unmanifested aspects. In her manifested aspect she executes the will of God to bring forth the material world and beings by differentiating herself into multiple realities and triple attributes (Sattvika, Rajasika and Tamas).

She is known by many names such as Uma, Parvati, Prakriti, Devi, Durga, Chandi, Lalitha, Kali, Isvari, Maheshvari, and so on. She is the eternal consort of Sri Rudra or Lord Shiva as Devi Parvati. She has a variety of expansions as per various shastras. Her expansions comprise Nav Durga, Chausath yoginis, Shodash Matrikas, Dus Mahavidya etc.


When:
Twice in a year, special celebrations and elaborate worship of Devi Durga are done for nine days, called as Navratri. These two Navratri periods fall near spring season (Vasant Navratri - in Shukla paksh of Chaitra month i.e., March – April) and near autumn season (Sharada Navratri - in Shukla paksh of Ashwin month i.e., September – October).

Why:
As stated in Argala Stotram (17):
विद्यावन्तं यशस्वन्तं लक्ष्मीवन्तञ्च मां कुरु । रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १७॥
Translation:
O Devi Durga! Kindly bless me with knowledge, fame, wealth, beauty, victory, glory and let me conquer all my enemies.

 
* Her worship benefits her devotees from all material angles.
* She is the remover of miseries
* She motivates the person to work hard and get a higher position in the terms of material prosperity.
* She blesses her devotees with material psychic powers and siddhis.
* She awards liberation from all sorts of negativities and lack of peace of mind.
* She awards wealth, fame, beauty, recognition, prosperity, progeny, strength, and all sorts of bodily comforts.
 
How:
Durga Saptashati (also known as Devi Mahatmyam and Chandi Patha) is a religious text which is comprised in Markandeya Purana and Shiva Purana This text consists of 700 verses arranged into 13 chapters.  The verses of this text are recited during Navratri celebrations, the Durga Puja festivals, and Durga temples. Durga Saptashati addresses the tale of a battle between good and evil. Ma Durga is the great Warrior Goddess, an embodiment of the lethal energy of divine anger when turned against evil. She conquered the evilest demon in the world – Mahishasura, who took many different forms during the battle with Durga.

There are two methods to start reading Devi Mahatmym – Trayangam and Navangam. Trayangam is a method in which we need to chant three prayers – Devi Kavacham, Argala Stotram and Devi Keelakam followed by Navakshari Mantram. Navangam is a method for which nine prayers are recited prior of starting to read the book. Navangam stotrams are - Devi Nyasa, Devi Avahana, Devi Namani, Argala Stotram, Keelaka Stotram, Devi Hrudaya, Dhala, Devi Dhyana and Devi Kavacha.

The Durga Saptashati is comprised of three Charitras, namely Prathama, Madhyama and Uttama in thirteen chapters. The Prathama Charitra describes the glories of the Divine mother as revealed by a Rishi to a Vaishya and Raja Suratha who prayed to the Rishi to alleviate his problems while roaming about the forest after being abandoned by his kith and kin.

Madhyama Charitra (In the Second), the Avatar of Goddess Mahalakshmi, the slaying of Mahishasura along with his entire army of warriors, Eulogy of the Divine mother by the Gods, and granting of boons to Indra and other Gods by the Divine Mother have been described vividly.

Uttama Charitra (The Third ) describes the slaying of Chanda-Munda and other demons by the Divine mother through her Fiery eye as an answer to the prayer by the Gods who were aggrieved by the pains inflicted by Shumba and other wicked demons, the Avatar of Brahmi, Maheshwari and other divine goddesses from the body of the Divine Mother, the slaying of Raktabija, Nishumbha and Shumbha by the Divine Mother, Eulogy of the Divine Mother by the Gods and her granting wishes to them, worship of the Divine Mother by Suratha and Samadhi, and vision of the pleased Divine mother granted to them, granting of Kingdom to King Suratha and Divine knowledge to the Vaishya.

Each chapter should be read in single sitting. Due to any reason, Parayana is stopped in between a chapter; the whole chapter should be read again.

Sri Durga Saptashati published by Gita press (Gorakhpur) has lucidly explained the methodology of its worship. The sequence of worship is – Ath Saptshaloki, Sri Durga ashtotarshatnam Strotam, Kavacham, Argala Strotam, Keelkam, Vedic ratri suktam, Tantric ratri suktam, Sri devythvarshersham, Navarn vidhi, Saptshati nayasa, thirteen chapters of Durga Saptashati, Shama Prayer etc.

Spiritual Significance:
Each chapter of Durga Saptashati corresponds to the hurdles in the journey of self-realization.
  1. Madhu And Kaitabh (Sweet and Sour Taste) – The seeker needs to be unaffected the duality of taste, sweet or bitter. For this, you do not need to force it for you cannot destroy your sense of taste.
  2. Mahishasura (Anger and Lust) – It is difficult to curb anger and lust. The seeker should channelize and transform anger and lust into compassion and love & affection.  
  3. Dhumralochan (Dhumra: Smoke, Lochan: Eyes/ Sight) - The eyes are a constant source of information and distraction at the same time. But the seeker needs to stay unbothered by these illusions and not to get distracted from the path of self-realization.
  4. Chanda And Munda (Passion, Inner Conflict and Violence) – The seeker should have only passion for self-realization. Any other passion, no matter good or bad and the inner conflict often divert us.
  5. Raktabija (Desires) - Every drop of blood Raktabija sheds gave rise to another demon as it touches the earth. So, to kill the demon, she took the avatar of goddess Kali. With her huge mouth and enormous tongue, she ferociously sucked Raktabija’s blood, thus stopped the uprising of further demons. Desires are Raktabija; one leading to next and this series is endless.
  6. Shumbh And Nishumbh (Pleasant and Unpleasant) - Seeker must stop classifying things as good or bad and just have to rise above them. And when you rise above such thoughts, all left behind is love and compassion that is your intrinsic nature.  
  7. Surath And Samadhi (Good Path and Oneness) – Once, the seeker has defeated all the demons, it’s now your turn to achieve ultimate reward – Samadhi. Surat is wisdom and intellect that guides you to ultimate truth – Samadhi, the oneness with the divine.
Durga Saptashati is much more than meaninglessly chanting. For a devoted seeker, it is important to understand the esoteric meaning of Durga Saptashati and follow them, in order to attain the goal of self-realization and ultimate Samadhi.

In coming days, various parts of Durga Saptashati shall be published. Also see articles already published on Navratri on the website.
 
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Traditional Puja Vidhi (Ritualistic Worship)

3/12/2022

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Traditional Puja Vidhi (Ritualistic Worship)
Hinduism offers widest spectrum of spirituality, rituals, festivals and temples among all religions. Puja in Sanskrit means to adore, to worship. Ritualistic (traditional) puja disciplines the devotee and is first step to awaken the spiritual attributes dharma, righteous karma, jnana, concentration, introspection, vairagya, and bhakti. The technique involves humility and loving surrender to the Divine which is essential to eliminate ego.

Ritualistic puja is so elaborate that people find it time consuming and futile exercise. But entering into each step of puja, one becomes so absorbed, physically, mentally & emotionally that he loses all his distractions. Serious devotee draws together all the five senses thereby centering the attention on performing the ritual and calming the devotee’s heart and mind through adoring focus of the chosen deity (deities) being invoked and worshiped in the ritual. Devotee develops complete concentration. Concentration helps in developing bhava (feelings, devotion) 

Types of Puja:
  1. Nitya (daily routines) such as bath, Sandhyavandanam, Japam etc.
  2. Naimittika (periodic routines) such as Tarpanam, Sradha etc.
  3. Kamya (rituals for fulfilling desires) – The highest form of Kamya Karma is performing the rituals for HIS sake (without any selfish desires).
    (refer to Sradhas)
 
Practices in puja:
Pooja involves worship, both internally and externally, worship of deities, mantras (incarnation), mandalas & yantras (magic circles), mudras (symbolic & invocative gestures), Samskaras (sacramental rites), etc. During rites and worship, mandala and Yantra which are magic circle, becomes the centre of the universe in a symbolic sense.
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  1. Mandalas & Yantras - Everything in the manifested world (each person, every thought, each deity, each chakra, guru etc.) is in essence a mandala. Each and every object is a focal point of consciousness. A yantra is a specific form of mandala, which consists of geometrical shapes and figures, and sometimes diagrams of deities. Yantras & spiritual machine) are powerful form of mandalas and deep concentration on it can lead to higher realization of its nature. By deep concentration and reflection, one is sucked through the centre. One realizes the nature of the yantra, and simultaneously the nature of the sadhaka himself.
  2. Mantras - Mantras on the gross level are special sound patterns and on deeper level, much more. The use of mantras is a science which can unlock the secrets of nature and the universe. Mantras are used as a vehicle, as laser in science, to peer into the deeper realms of nature.
  3. Nyasa is a ritual which has far reaching benefits. Specific mantras are ‘placed’ and felt at different parts of the body. It is intended to induce pratyahara where the parts of the body are physically touched, or they can be internal where the mantras & awareness are mentally placed. Nyasa are Rishiadi nyasa, Mantrika nyasa, Hridayadi sadanga nyasa, Kara nyasa, Akshar vyapaka nyasa, dind nyasa etc.
  4. Samskara - life-cycle rituals which include since birth to death especially initiation, marriage, and death.
  5. Mudra - A mudra is a sign, symbol and gesture, movement or position of which affects the flow of pranic energy of the body. There are a large number of mudras used in worship such as sankalpa mudra, matsya mudra, dhenu mudra, anksua mudra, prathana mudra, lalihana mudra, tarpana mudra, tattva mudra, avahani mudra, stapani mudra, samnidapani mudra, upasanghara mudra, yoni mudra etc.
 
The ultimate aim is to transform every action in life into ritual, so that the individual performs every action and thought with a feeling of worship and awareness.
 
Steps of traditional puja:
These steps may vary according to region, tradition, setting, or time particularly in ways the deity is hosted.
  1. Worshipper – Take bath, wear clean clothes and sit peacefully before deity.
  2. Worship puja accessories – lamp (deepa), bell (ghanta), conch (ghanta), kalasha, etc.
  3. Sanctification (pavitrikaran) of pujan materials - Sprinkle water on yourself and pujan materials (Mantra - ॐ अपवित्रह पवित्रो वा सर्व-अवस्थाम्‌ गतो-अपि वा।यः स्मरेत्‌ पुण्डरी-काक्षम्‌ स बाह्य-अभ्यंतरह शुचि-हि॥ ॐ पुण्डरी-काक्षह पुनातु।)
  4. Resolve (Sankalpa) – to take sankalpa to worship. Take water in his right hand and chant sankalpa mantra. (Mantra -'ऊँ विष्णु र्विष्णुर्विष्णु: श्रीमद् भगवतो महापुरुषस्य विष्णोराज्ञया प्रवर्त्तमानस्य अद्य श्री ब्रह्मणोऽह्नि द्वितीय परार्धे श्री श्वेत वाराह कल्पै वैवस्वत मन्वन्तरे अष्टाविंशतितमे युगे कलियुगे कलि प्रथमचरणे भूर्लोके जम्बूद्वीपे भारत वर्षे भरत खंडे आर्यावर्तान्तर्गतैकदेशे ---*--- नगरे ---**--- ग्रामे वा बौद्धावतारे ……नाम संवत्सरे श्री सूर्ये ……. यने वर्षा ऋतौ महामाँगल्यप्रद मासोत्तमे शुभ ………. मासे …….पक्षे …….तिथौ भृगुवासरे ……… नक्षत्रे शुभ योगे गर करणे …..राशि स्थिते चन्द्रे …….. राशि स्थिते सूर्य …… राशि स्थिते देवगुरौ शेषेषु ग्रहेषु च यथा यथा राशि स्थान स्थितेषु सत्सु एवं ग्रह गुणगण विशेषण विशिष्टायाँ चतुर्थ्याम्‌ शुभ पुण्य तिथौ -- +-- गौत्रः --++-- अमुक …… गुप्ता, दासो ऽहं मम आत्मनः श्रीमन्‌ महागणपति प्रीत्यर्थम्‌ यथालब्धोपचारैस्तदीयं पूजनं करिष्ये।)
  5. Invocation (Avahanam) - The deity is invited to the ceremony from the heart. Meditate on the deity, guru, atma.
  6. Infusing prana (pranaprathishtha) – pranaprathishtha in the deity.
  7. Seat (Peetha, Asanam) – The deity is offered a seat.
  8. Feet (Padyam) – The deity’s feet are symbolically washed.
  9. Water – Water is offered for washing the head and body.
  10. Arghyam – offering water to deity to wash its mouth.
  11. Achamaniyam – offering water to deity for sipping (with right palm – 3 times – ॐ केशवाय नमः; ॐ माधवाय नमः; ॐ नारायणय नमः; now wash the hands and say- ॐ गोविन्दाय नमः). Three times achaman symbolizes - physical, verbal and mental.
  12. Madhuparkam – offering mixture of honey, ghee and curd to the deity.
  13. Bath (Abhishekam) – bathing by milk, curd, ghee, honey, sugarcane juice or sugar. Then bathing by holy waters of river. (Mantra - पंचामृत-स्नानम्‌ समर्पयामि)
  14. Clothing (Vastram) – cloth & ornaments (abharanam) are offered. (Mantra - वस्त्रम्‌-उपवस्त्र समर्पयामि।)
  15. Sacred thread – Upaveedam or Mangalsutra is offered. (Mantra - यज्ञो-पवीतम्‌ समर्पयामि)
  16. Gandham & Tilakam – offering perfumes and ointments are applied to the image. (Mantra - गन्धम्‌ समर्पयामि)
  17. Flowers (Pushpam) – offering flowers & garlands to deity. (Mantra - पुष्पमालाम्‌ समर्पयामि)
  18. Incense (Dhoopam) – lighting incense before image. (Mantra - धूपम्‌ आघ्रापयामि)
  19. Lamp burning (Deepam) – light the lamp and place it on the akshat (rice) on the right side of the favored deity. Light symbolizes knowledge. (Mantra for placing lamp - ॐ दीप ज्योतिषे नमः, Mantra for showing to deity - दीपं दर्शयामि)
  20. Kalasha – placing of kalasha in front of deity. The kalash is filled with holy water of rivers. The basic feeling is that our mind should always remain full of devotion, sensibility, fluidity and simplicity. The durva-kush, betelnut, flower inserted in the Kalash which reflect that our eligibility should include the same vitality as durva (doob), the intensity of kush, the stability like betel nut, the joy of flowers and the omnipresent qualities like matter. (Mantra - ॐ भूर्भुवः स्वः भो वरुण इहागच्छ, ॐ अपांपतये वरुणाय नमः।)
  21. Food (Naivedyam & Tambulam) – offering food such as cooked rice, fruit, clarified butter, sugar, and betel leaf. (Mantra - नैवेद्यम्‌ मोदक-मयम्‌ ऋतुफलानि च समर्पयामि ।आचमनीयम्‌ मध्ये पानीयम्‌ उत्तरा-पोशनम्‌ च समर्पयामि)
  22. Camphor (Neerajanam) – waiving camphor light before deity.
  23. Circumambulation (Pradakshina) - Circumambulation around the deity.
  24. Salutation (Pranama) - The worshipper and family bow or prostrate themselves before the image to offer homage.
  25. Stuti – praising the deity with hymns.
  26. Kshamaprrathana – asking forgiveness for any lapse in puja. (Mantra - आवाहनं न जानामि न जानामि विसर्जनम्। पूजां चैव न जानामि क्षमस्व परमेश्वर॥ मंत्रहीनं क्रियाहीनं भक्तिहीनं जनार्दन। यत्पूजितं मया देव! परिपूर्ण तदस्तु मे॥)
  27. Taking leave

Multiple deities & cosmic powers:
Hinduism offers both options – Nirakara Brahman (one God, formless) and Saguna deities (several personal gods with various cosmic powers), but ultimately all deities reach to one ultimate universal Brahman. The multiple gods and goddesses of Hinduism are a distinctive feature of the religion who symbolize various cosmic powers. It provides various options of which one might touch my heart the most. The Vedic deities personify various powers through fire, wind, sun, dawn, darkness, earth and so on. The cosmic functions of creation, maintenance, and destruction are personified typically by trimurty or trideva - Brahma the creator, Vishnu the preserver of humanity & dharma, and Shiva the destroyer to regenerate.

Hinduism provides believers the opportunity to satisfy all their basic desires by a set of functional deities – Sun for health, fame & power; Hanuman ji for wisdom, power, freedom from fear, love & devotion; Saraswati mata for wisdom including music & learning; Lakshmi mata for wealth & fortune; Durga mata & kali mata for power; Ganesh ji for Success & remover of obstacles; Annapoorna mata for food; Radha ji for love & devotion; Shree Krishna for Love & preserver of dharma; Shree Ram for equanimity and justice, ideal son, brother, husband, and king and as a strict adherent to dharma

A select Mantras of personal deities are given hereunder:
Sun: 
  • ॐ सूर्य आत्मा जगतस्तस्युषश्च आदित्यस्य नमस्कारं ये कुर्वन्ति दिने दिने। दीर्घमायुर्बलं वीर्यं व्याधि शोक विनाशनम्  सूर्य पादोदकं तीर्थ जठरे धारयाम्यहम्।।
  • ॐ मित्राय नम:  ॐ रवये नम: ॐ सूर्याय नम:  ॐ भानवे नम:  ॐ खगाय नम:  ॐ पूष्णे नम:  ॐ हिरण्यगर्भाय नम:  ॐ मरीचये नम:  ॐ आदित्याय नम:   ॐ सवित्रे नम:  ॐ अर्काय नम:  ॐ भास्कराय नम:  ॐ श्री सवितृ सूर्यनारायणाय नम: आदिदेव नमस्तुभ्यं प्रसीदमम् भास्कर।  दिवाकर नमस्तुभ्यं प्रभाकर नमोऽस्तु ते।।
Ganesh ji:
·       वक्रतुण्ड महाकाय सुर्यकोटि समप्रभ: निर्विघ्नं कुरु मे देव सर्वकार्येषु सर्वदा

Shiva ji:
·       ॐ त्र्यम्बकं यजामहे सुगन्धिं पुष्टिवर्धनम |
उर्वारुकमिव बन्धनान्मृत्योर्मुक्षीय मामृतात् ||
·       कर्पूरगौरं करुणावतारं संसारसारं भुजगेन्द्रहारम् । सदा बसन्तं हृदयारबिन्दे भबं भवानीसहितं नमामि ॥

Vishnu ji:
·       ॐ नमोः नारायणाय.ॐ नमोः भगवते वासुदेवाय ।:।||
·       शान्ताकारं भुजगशयनं पद्मनाभं सुरेशं विश्वाधारं गगनसदृशं मेघवर्ण शुभाङ्गम् । लक्ष्मीकान्तं कमलनयनं योगिभिर्ध्यानगम्यम् वन्दे विष्णुं भवभयहरं सर्वलोकैकनाथम् ॥
·       त्वमेव माता  च पिता त्वमेव|त्वमेव बन्धुश्च  सखा त्वमेव |त्वमेव विद्या द्रविणं त्वमेव|त्वमेव सर्व मम देवदेव ||

Hanuman ji:
·       मनोजवं मारुततुल्यवेगम् |जितेन्दि्रयं बुद्धिमतां वरिष्ठम् |वातात्मजं वानरयूथमुख्यं |श्री रामदूतं शरण प्रपद्ये ||

Navagrah:
·       ॐ ब्रह्मा मुरारिस्त्रिपुरान्तकारी, भानुः शशी भूमिसुतो बुधश्च । गुरुश्च शुक्रः शनिराहु केतवः, सर्वे ग्रहा शान्तिकरा भवन्तु

Durga mata:
·       सर्व मंगलमांगल्ये शिवे सर्वार्थसाधिके शरण्ये त्र्यंबके गौरी नारायणि नमोस्तुते ।
·       या देवी सर्वभूतेषु माँ रुपेण संस्थिता |या देवी सर्वभूतेषु शक्ती रुपेण संस्थिता |या देवी सर्वभूतेषु बुद्धि रुपेण संस्थिता|या देवी सर्वभूतेषु लक्ष्मी रुपेण संस्थिता |नमस्तस्यै नमस्तस्यै नमो नमः

Lakshmi mata:
  • विष्णुप्रिये नमस्तुभ्यं जगद्धिते | अर्तिहंत्रि नमस्तुभ्यं समृद्धि कुरु में सदा |

Gayatri mata:
  • ॐ भूर्भवः स्वः तत्स वितुर्वरेण्यं |भर्गोदेवस्य धीमहि धियो योनः प्रचोदयात् ||
Saraswati mata:
  • ॐ ऐं ह्रीं क्लीं महासरस्वती देव्यै नमः।

Guru:
·       गुरु - गुरु ब्रह्मा, गुरु विष्णु गुरु देवो महेश्वर, गुरु साक्षात् परमं ब्रह्मा तस्मै श्री गुरुवे नम:।

Shanti Mantra:
·       ॐ द्यौः शान्तिरन्तरिक्षं शान्तिः पृथिवी शान्तिरापः शान्तिरोषधयः शान्तिः।वनस्पतयः शान्तिर्विश्वेदेवाः शान्तिर्ब्रह्म शान्तिः सर्वं शान्तिः शान्तिरेव शान्तिः सा मा शान्तिरेधि ॥
ॐ शान्तिः शान्तिः शान्तिः ॥
 
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Yoga Nidra (Yogic or psychic sleep)

11/19/2021

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Yoga Nidra (Yogic or psychic sleep)
 
Turning on the tv, taking alcohol and tranquillizers provide limited respite from gross tensions. It does not bring deep relaxation. It is deeper perception of one’s inner being that leads to deep and lasting relaxation. In yoga, relaxation is clearly defined as a state in which there is freedom from physical, emotional and mental tension. It speeds up learning process and memorizing the rules and facts of language, maths, science and so forth. It awakens innate inner intelligence.
 
In Sanskrit nidra means sleep. Nidra is unconscious sleep. Yoga Nidra is conscious sleep. In yoga nidra, there is loss of awareness of the outer world but awareness of the inner world is retained. In nidra there is loss of both outer and inner world. It is said that one hour of yoga nidra is equal to four hours of normal sleep.
 
Yoga nidra or yogic sleep induces deep relaxation in the whole of the body including muscles, nerves and various organs. It also helps in eradicating deep rooted psychological complexes, neuroses, inhibitions etc., in removing a vast number of ailments mainly mental such as high BP. Regular practice slowly clean and polish the mind. It releases fears, anger, jealousy and emotions that cause tension. Real relaxation comes only when one achieves a state of what can be called spiritual awareness.
 
Scientific tests have detected several physiological changes which occur in the body during yoga nidra – profound reduction in the heart beat, measurable decrease in the brain wave patterns (mainly from beta to alpha -associated with relaxation), dampening down of the sympathetic activities of the body (generally associated with stress, fear, and overactivity of body-mind), measurable reduction in the lactate level in the body etc.
 
Yoga nidra is method of exploring the different layers of the mind (conscious / sthula / gross mind, subconscious / sukshma / subtle mind, unconscious / karana / casual mind and truiya state). It recharges physical, pranic & mental levels, in improving both absorption & retention of information from outside as well as inside, in improving intelligence, in opening up the potential of the mind and also awakening the faculty of intuition.
 
Sleepless sleep is highest state of yoga nidra where one balances between introversion and extroversion. This is the path of sushumna and corresponds to the awakening of the kundalini. It is the method of ridding the mind of chronic tension, and of inducing inner knowledge and meditation. It nulls the rational thought processes and brings inner peace. It harmonizes pranic flow.

Medical Benefits:
The technique can be used to treat various ailments – asthma, diabetes, headache, migraine, neuro-physical disturbances such as neurasthenia, peptic & duodenal ulcers, hypertension, rheumatism, cancer, hormonal imbalance, sexual problems, mental illness such as schizophrenia, melancholia, neurosis, psychosomatic diseases etc. 
 
Process & Stages of Yoga Nidra:
Yoga nidra has nine stages which are sequential. the instructions on the successive stages can be by direct words of teacher, electronically or self-mental commands. The instructions should be sufficiently fast and capture the attention of the practitioner and prevent distractions. During the practice, there will be fluctuation between periods of awareness and unawareness. Gradually, external perception is dimmed but inner awareness is maintained.
 
Yoga nidra can be done in shavasana (corpse pose) on the flat level ground with eyes closed. The practice of yoga nidra should be done in comfortable clothing, in a quiet, dark & freshly ventilated room and at the time of one feel physically and / or mentally tired. But not after meals. The nine stages are as under:
  1. Preliminary adjustment of the body
  2. Preliminary relaxation of the physical body
  3. Preliminary relaxation of the mind (Breath awareness)
  4. Sankalpa (resolve)
  5. Rotation of awareness throughout the different parts of the body
  6. Visualization
  7.  Reflection and symbol awareness
  8.  Sankalpa
  9. Return to external awareness
 
  1. Preliminary adjustment of the body - Before yoga nidra, do body loosening asanas such as Naukasana, surya namaskar etc. then lie flat in shavasana. Then make the body comfortable, close the eyes & keep the eyes closed throughout the practice, place the arms beside the body with the palms upwards and start the process mentally only.
  2. Preliminary relaxation of the physical body – Be aware of the whole body, visualize the body, feel heaviness in the whole body, to start with feel heaviness in the right leg, left leg, abdomen, chest, right arm, left arm, face, head, repeat the process 2-3 times. Imagine that the body is immersed in the space and sinking like a falling leaf. Be aware this feeling.
  3. Preliminary relaxation of the mind (breathe awareness) – be aware of natural rhythmical breathing in and then out, count breathing up to 20. Now, let the breathing become slow and deep. Be aware of the whole body. With each inhalation, feel that the body is expanding; every cell, every organ, every part of body expands and with each exhalation, feel the whole-body contracts, all organs, muscles, cells of the body contract. Carry on in this manner for a few minutes. Then after sometime, feel with each exhalation that the whole body completely relaxes.
  4. Sankalpa (resolve) – the sankalpa is a short mental statement which is impressed on the subconscious mind to change once lifestyle, achieving ambitions and of removing negative blocks and mental conflicts. At first the sankalpa is merely a conscious resolve, but eventually it becomes a very powerful subconscious force. This deeper force eventually manifest itself again at a conscious level and bring changes in the personality and life. The sankalpa should be one, clear and repeated regularly with sincerity. Sankalpa should be repeated at the beginning and end of the practice. 
  5. Rotation of awareness throughout the different parts of the body – One should feel the perception of each physical centre and mentally pronounce the name of that part of the body – right hand, then right hand thumb, second finger, third finger, fourth, fifth, all fingers together, palm, back of the right hand, wrist, elbow, right shoulder, armpit, right side of the waist, right buttock, right thigh, knee, calf, ankle, heel, sole, top of the right toot, big toe, second toe, third, fourth, fifth, all the toe together, then left side likewise, then back, face & its each part, whole body. He should move the awareness from one part of body to the next or one centre to the next and mentally touch each part with the mantra Aum. The rotation should not be excessively fast or slow. There are various circuits through which the awareness can be rotated. Rotation can be 2 -3 times. Body should remain still throughout the practice.
  6. Visualization – visualization of various objects (such religious symbols or nature’s scenes such as walking along the beach) one after another in rapid succession or in the form of story. Or visualization of location of various chakras sequentially (many rounds); now visualise the symbols of each chakra; then try fix the attention at the eyebrow centre and synchronize the “Om” mantra with the pulse beat, feel that ‘om’ is emanating in all directions, everything is immersed in ‘om’, imagine that the whole universe is enclosed in your own being.
  7. Reflection – At this stage, mind is very receptive and one-pointed. This is good time for reflection and enquiry, the practice of jnana yoga. One can also focus on the favourite deity or psychic symbol.
  8. Sankalpa – please repeat the sankalpa.
  9. Return to normal awareness – The ending of the process should be gradual so that mind fully adjust to the surrounding. Keep the eyes closed. Slowly move the hands and feet. Be aware of the external sounds.before opening the eyes, say “Hari Aum Tat Sat”. This is the end of yoga nidra.
 
The awakening and intensification of feelings is an integral part of the practice. Its purpose is to help induce deeper states of relaxation and to awaken and perhaps relieve emotional knots in the mind as a means to their removal. The six main types of feelings used in the practice are: heaviness, lightness, heat, cold, pain and pleasure. In this practice, one can develop the above sensations and eliminate at will. One can also bring vivid pain experienced in past and throw it out of mind. Emotions such as jealousy, anger, fear, and so on can also be awakened by remembering the past experiences. These are powerful in cleaning the mind of accumulated tensions. One more stage – intensification of feeling, can be added before sage of visualization. In this sage, one should create the above feelings from best of the abilities. Create the intense feeling, feel it in the body and relive it.
 
Reference: A systematic Course in the Ancient Tantric Techniques of Yoga and Kriya – by Swami Satyananda Saraswati
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Japa Ajapa

11/12/2021

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Japa Ajapa
Repetition of the mantra is known as “Japa” which removes those desires which obscure one’s vision, such as anger, fear, greed & lust, and bestow peace, bliss, illumination and consciousness. It awakens the intellect by opening the intuition, which in turn inspires the intellect. Creative thinking occurs spontaneously, between any efforts to think.

Japa may be by chanting of mantra with awareness (Japa sahita dhyana), practice done throughout the day (Sumirani japa), writing mantra in a notebook (Likhit Japa) and spontaneous japa which arises in harmony with the natural rhythms of mind-body complex (Ajapa japa).

Scientific studies have shown that the human body responds differently to noise and music. There have been reports of adverse symptoms resulting from exposure to very high frequency sound (11.2–17.8 kHz) and ultrasound (> 17.8 kHz) such as nausea, pain or pressure in the ears or head, a feeling of light-headedness or dizziness, anxiety, annoyance, tiredness, and inability to concentrate. On the other hand, research has shown that blood flows more easily when music is played. It can also reduce heart rate, lower blood pressure, decrease cortisol (stress hormone) levels and increase serotonin and endorphin levels in the blood. It elevates mood. Music can boost the brain's production of the hormone dopamine.

Regarding Japa, scientists say that when a mantra is chanted rhythmically, it creates a neuro-linguistic effect (NLE). Such an effect occurs even if the meaning of the mantra is not known. But knowing the meaning of what you are chanting tunes your mind towards reaching your goal. Scientists call this the Psycholinguistic effect (PLE). Research done by professor Dr. T. Temple Tutler of Cleveland University in the U.S., has revealed that NLE and PLE effects are due to the production and spread of chemicals in the brain, which have a calming and curative effect on the body. Listening to mantras regulates blood pressure, the heart rate, brain waves and the adrenalin level. But, remember, just like regular medicines, there are specific chants for specific purposes.
Chanting eventually makes us meditate. Meditation requires focus, which is difficult to achieve. But, when one chants with concentration, the mind gets focussed. It synchronises the body, mind, voice and breath, creating inner harmony, which paves the way for spiritual awakening.


Japa:
The Sanskrit word Japa means ‘to rotate’. In Japa, the movement of the mala becomes synchronized with the chanting.  Japa is a useful method of slowly drawing out the negative aspects of the subconscious part of the mind. Japa is a system of maintaining individual awareness. The mind automatically becomes calm and more one-pointed. During japa, when mind becomes one-pointed and deeply absorbed in the mantra, one may be suddenly confronted by a vision or thought that arises almost unexpectedly. The vision or thought represents one of the deeper problems and needs to be removed.
 
The japa needs to be done with faith (Shraddha), love (bhava), and concentration (dharana). A mantra is a word which replaces the “I” centeredness with “God” centeredness. To be effective the mantras should be done without desire for personal benefit. This helps to bring about an attitude of inner detachment, wherein one’s inner Self can be experienced. The mantras frequently end with the word “Namaha”, meaning “to surrender”.
 
Traditionally, japa is practised while holding the right hand in the front of the heart. The sound patterns of mantra will stimulate a certain effect on the mental and psychic nature of the individual. Ideally, the mantra should be received directly from a guru or a person with elevated awareness. Japa can be done audibly, whisperingly or mentally. If one does japa mentally, the mind is wandering too much or becoming drowsy, so one switch to chanting mantra audibly. Mantra should be chanted with feeling and intensity.
 
The practice of japa can bring wonderful benefits if you reflect on the meaning of the mantra. Each mantra has vast power which one has to unfold. One has to merge oneself with the mantra and experience everything that the mantra evokes. Each mantra is shakti. Each mantra is a direct link to the divine. Therefore, when one chant the mantra, try to feel that one is communicating with the divine essence. Feel love in the heart. Be aware of all the associations of the mantra. Intensify this feeling and let it fill the whole being. Eventually the heart will recite the mantra spontaneously. This will intensify the whole process of japa. Devotion is another powerful method of intensifying the practice of japa.  
 
The practice of combining japa and awareness of an inner symbol (antartrataka) is Japa sahita dhyana. If one chant the mantra Aum then one can use the corresponding symbol as a focus of attention. If one has an ishta devata, then one can use this for trataka. 
 
Aum Chanting:
Various Upanishads, such as Prashna and katho, deal quite extensively with the mantra, Aum. Manduka Upanishand devotes its entire commentary on Aum. Aum induces meditation. A mantra is Divinity. Aum acts bridge between individual and universal. Aum is a bow; individual is the arrow and Brahman are the target. If it is chanted quickly, then it is a power full method to synchronize it with the heartbeat. Another method is to coordinate the Aum chanting with the pulse at the eyebrow centre. During the practice, the sound can be combined with its meaning; the sound combined with concentration on the symbol; or concentration on the symbol combined with the reflection on its meaning. If one practice trataka on Aum, then image can be external or internal, depending upon the capacity of visualization. Be aware of the internal sound of Aum at eyebrow centre, vibrating in harmony with the pulse.
 
Ajapa Japa;
The process of japa (continuous repetition of a mantra), when becomes spontaneous, without efforts is ajapa. Japa generally functions on the conscious plane of the mind, whereas ajapa reaches down into the subconscious plane. The ancient yogis realized that the breath is constant rhythm that continuously repeats a mantra. This mantra is normally ‘Soham’ or Hamsa, ‘So’ with inhalation and ‘Ham’ with exhalation. So means Shiva or He; Ham means Aham or I am. Continuous repetition makes the mantra penetrate the deeper layers of the mind, the mind becomes harmonized and one pointed, leading to meditation.
 
Ajapa of chosen mantra goes on unconsciously from heart twenty-four hours. It can be practised in any position, any place and at any time.  It reduces breathing rate, calms mind and raises levels of awareness and understanding. This brings one-pointedness. Ajapa is an integral part of kriya yoga. In case of the Gayatri mantra, one half should be repeated with inhalation and other half with exhalation. This is extremely powerful technique that has been used by many of the great yogis such as Kabir das.
 
Basic features of ajapa:
  1. Deep and rhythmical breathing
  2. Continuous awareness of the breathing
  3. Continuous repetition of mantra synchronized with breaths
  4. Relaxation of mind and body
  5. Comfortable sitting position
  6. Practice of Ujjayi pranayama
  7. Practice of khechari mudra
 
It can be done in any meditative asana and can be integrated with ujjayi pranayama and khechari mudra. Sit in meditative asana, close the eyes, perform the preliminary relaxation procedures, become aware of the breathing process, chant Aum a number of times, do ujjayi pranayama and khechari mudra, watch breath going in and out, feel rhythm, imagine inhalation between naval and the front of the throat and exhalation between throat & naval, watch the breathing becomes slower and slower, practise & maintain awareness on this for 5 minutes, then merge & synchronize the mantra soham with movement of the breath as above, only be witness, periodically stop ajapa and chidakasha dharna for a short duration.

Stage 1 – the mantra ‘soham is synchronized with breathing (inhalation between naval and the front of the throat and exhalation between throat & naval);
Stage 2 – the mantra ‘Hamsa’ was merged with breathing;
Stage 3 – Ham and So will be regarded as totally separate entities, ‘Ham’ being synchronized with exhalation and ‘so’ with inhalation.
Stage 4 – Mantra be endless repetition – Ham-So-Ham-So-Ham----
 
Surrender: Pure & unconditional love and compassion towards all are necessary for all true seekers after God. With the universal vision of love unfolding in the aspirant, one reaches to the God. In fact, such love alone is God.
 
Reference: A systematic Course in the Ancient Tantric Techniques of Yoga and Kriya – by Swami Satyananda Saraswati

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Shatkarmas (Cleaning techniques)

10/22/2021

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Cleanliness was always important. Indian yogic system recommended several techniques to clean the special parts of human body. In Sanskrit, Shatkarmas means six actions. These are the six group of purification mechanisms which help in improving concentration and enable flow of Prana into the organs and the Pranic meridians or Nadis. Shat Karmas aims at creating harmony between the two major Pranic flows, ida and pingala, thereby helping in attaining physical and mental purification and balance.

There are six main groups of Shatkarmas or yogic cleansers as under:
  1. Neti: Nasal cleaning
  2. Dhauti: cleaning of the teeth & gums (Danta Moola Dhauti), Jihva moola dhauti (cleaning of tongues), kapal randhra dhauti (washing the skull), Karna dhauti (cleaning the ears), washing the eyes (chakshu dhauti) and cleaning of digestive track.
  3. Nauli: Abdominal cleaning
  4. Basti: Colon cleaning
  5. Bhalbhati: cleaning excess mucus
  6. Trataka: Blinkers gazing

Some scholars, also add Kapalbhati Pranayama in the above list. But I have kept it in Pranayama and discussed that article.

Neti:
  1. Jala Neti is cleaning nasal passage with salt lukewarm water. This is best method of preventing and eliminating cold. People who suffer from chronic bleeding of the nose should not do Jala Neti.
  2. Sutra Neti is cleaning of nasal passage with a bundle of cotton threads or a long, thin, rubber urethral catheter. Gently push the narrow end of the catheter or the waxed end of the cotton thread cord into the left nostril. Don’t use force. Eventually, the end of sutra emerges at the back of throat. With index finger & thumb or middle & index fingers, pull the end of the sutra out through the mouth. Move the sutra to and fro no more than 35 times on the first attempt. Release the hold on the unwaxed end, pull the waxed end and remove the sutra from the nose. In next stage, the sutra is passed into the other nostril and out of the mouth. In third stage, the waxed end of two sutras is pushed from both nostrils one by one and pulled through the mouth. Two sutras are joined to form a circle. Now sutra is in a position that it enters one nostril and emerges from the other. Sutra neti should not be tried until one can perform jala neti without difficulty. This can be done once in a week. Make sure that sutra is clean before inserting it into the nose. Persons who suffer from chronic bleeding of the nose should not do this practice. Sutra Neti stimulates a large number of nerve passages and blood circulation. This improves the various functions of the nose and their connections with the brain. It is an excellent method of preventing colds or other inflammations of the nose.  
Dhauti:
Dhauti includes cleaning of the teeth & gums (Danta Moola Dhauti), Jihva moola dhauti (cleaning of tongues), kapal randhra dhauti (washing the skull), Karna dhauti (cleaning the ears), washing the eyes (chakshu dhauti) and cleaning of digestive track. Cleaning of the digestive tract is not common. Two methods are suggested in Hatha yoga for cleaning of digestive tract as under:
  1. Varisar dhauti or Shankhaprakshalana – It is a method of evacuating and cleansing the entire alimentary canal, mouth to anus. It purifies the whole body and removes the accumulated toxins which cause many diseases. Process – drink 2 glasses warm salty water as quickly as possible, perform 5 asanas (Tadasana, Tiryak Tadasana, Kati Chakrasana & Udarakarshanasan, each 8 times), drink 2 more glasses of salt water and again perform above 5 asanas, go to toilet & empty the bowels (don’t any force), return & drink 2 more glasses of salt water then again perform the above asanas, then go to toilet again (don’t any force), then drink 2 more glasses of water and repeat the above asanas, again go to toilet, continue this way until 6 / 10 / 16 / 20 glasses or more taken so that intestines are perfectly clean. Kunjal Kriya and Jala neti may also be done. After completing the Shankhaprakshalana, don’t drink water for three hours despite feeling thirsty. Take 45 minutes rest. After that take only Khechari with plenty of ghee. Follow food restrictions for a week. Avoid processed food, acidic & non-veg, drinks & beverages, milk, curd, spices, acidic fruits etc. Next day, don’t do any asana. Shankhaprakshalana should be done normally over two times in a year.
  2. Vastra Dhauti – it is the method of cleaning the throat, oesophagus and stomach with a length of cloth (wet, clean & soft cloth of four fingers width & fifteen feet of length). Vastra dhauti cures tumours, fever, kidney trouble, leprosy, asthma, cough, catarrh and bile trouble. Process – sit in comfortable position, place the cloth in lukewarm water, take one end of the cloth & other end in water, fold the two corners of the end of cloth to make it slightly pointed, allow to pass down the throat, push it with one finger towards back of tongue, chew the cloth as it is food & slide into stomach, copious saliva will secrete, cloth will gradually go down into stomach, drink some water if necessary, allow 30 cm to protrude from the mouth, massage & churn the stomach for 1 to 3 minutes, do nauli or agnisar, hold the cloth & pull the cloth gently & firmly, remove the whole cloth & put in water, complete the total practice in 10-15 minutes. It should be done empty stomach. It can be done every day initially and weekly later.
  3. Kunjal Kriya: Drink lukewarm water (with or without salt) quickly maximum number glasses (normally six) in standing position; then lean forward over wash basin till the trunk is horizontal; place & press 2-3 fingers on root of the tongue and slide down enough towards back of the throat simultaneously. This should induce the water to suddenly and effortlessly gush out from the stomach. This is difficult at first but becomes easy with practice. During expulsion of water the fingers should be removed. After flow of water ceases, induce this by fingers again until there is no more water in the stomach.  In advanced technique, expulsion of water is induced by contracting abdomen. The kriya removes toxins, bad breath, accumulation phlegm in the throat, fermented waste, over-secreted bile etc. Limitation - People suffering from hernia of stomach or abdomen, high BP and heart problems should not attempt it.
Nauli:
Nauli means tube. Massaging the entire abdomen and stomach by contracting and rolling the abdominal muscles. Bending the shoulders forwards, the abdomen should be rotated from right to left and left & right. Nauli removes abdominal ailments, increases digestive fire and bring happiness. Before attempting nauli, one should master ‘agnisar kriya’ and ‘uddiyana bandha’.
Process – Stand with the feet apart, bend knees slightly, lean forward, place the hands firmly on the thighs just above the knees, arms straight, bend head forward, breathe normally in starting position, deep exhalation combined with uddiyana bandha before doing nauli.
Stage – 1 – Madhyama nauli (Central contraction) – correct standing position, exhale deeply, contract the abdominal muscles by doing uddiyana bandha, contract the rectus abdominal muscles & form a central arch running vertically in front of abdomen, hold it as long as possible, relax muscular contraction, breathe in slowly & let the abdominal muscles expand, relax the body, repeat, practice central nauli for weeks / months, then proceed to vama nauli. Practice after gap of five to six hours after meals. Maximum 10 rounds. Nauli should not be done by people suffering from high BP, gallstones, hernia, peptic or duodenal ulcer etc.
Vama Nauli (left isolation) - in this, contraction of rectus abdominal muscles of left side is done, return to madhyama nauli. Then do dakshina nauli.
Dakshina nauli - in this, contraction of rectus abdominal muscles of left side is done. Then do dakshina nauli, return to madhyama nauli.
Stage – 2 - rolling movement of the abdominal muscle from left to right and then right to left,
 
Basti: Colon cleaning:
Cleaning the colon by sucking in air (Sushka basti) or water (Jala or vara basti) through the anus. Basti is a direct method of tackling constipation. Stand with feet apart, exhale deeply by contracting the abdominal muscles & doing uddiyana bandha, gently pull the anal sphincters apart, suction of water or air through anus, do Nauli (madhyama, rotational) is done, evacuation. Basti should not be practised by people suffering from high BP, hernia or any serious digestive ailment.
 
Bhalbhati: Cleaning excess mucus:
Bhalbhati is of three types – vartrama, vyukarma and sheetkarma. They are useful for eliminating phlegm and excessive mucus from the body. 
Vartrama – Process -inhale from left nostril & exhale from right nostril, then inhale from right nostril & exhale from left nostril; breath slowly & controlled, the drawing water through nose and expelling through mouth. It removes mucus from the nasal cavity.
Vyukarma & Sheetkarma are similar to jal neti.

Trataka:
Trataka (Steady gazing) stimulates the whole system and concentration awakens it. This induces higher sensitivity of pineal gland and greater wakefulness through sympathetic nervous system. All the disturbing thoughts, which reduces receptivity, are blocked out, at least temporarily by the intense concentration.
 
Concentration is the key to merging in its object. When the mind merges in the form of the Ishta Devata, the self-consciousness is withdrawn resulting into nirvikalpa samadhi. Hence, one should the object of concentration carefully and practise earnestly. Try to maintain awareness of the object of trataka. Awareness is important. One should not force concentration. One should be attentive to the object. Don’t become lost in the stream of thoughts, but merely watch them with the feeling of disinterest. If one does this, then the unwanted thoughts will automatically subsidise, and concentration will arise.  Concentration must arise spontaneously.
 
Stage 1 - Trataka develops the power of concentration and focus. The focusing of mental energy towards one-point leads to peace of mind. It consists of three different modes of practice:
  1. Outer (bahir) trataka only
  2. Outer and inner (antar) trataka combined
  3. Inner trataka only
 
Objects for trataka can be anything such as a candle flame, Om symbol, a flower, shivalingam, Nose tip, Ishta Devata etc.
 
Stage 2 – Before switching over to stage 2, stage 1 should be mastered. In stage 1, one should be able to gaze the outer object for some time without blinking and in inner trataka, able to see after image. In stage 2 – first practise kaya sthaiyam for a few minutes, gaze directly at the tip of the wick of the candle, practise outer trataka & be totally absorbed without blinking for about three minutes, perform khechari mudra, maintain awareness, practice ujjayi pranayama, while inhaling visualize drawing breath from the flames to eyebrows centre moving backwards through the head, while exhaling visualize breath going out through eyebrows centre to the flame from back of the head. Likewise, practise inner trataka. 
 
Stage III – After mastering stage II. Practice kaya sthairyam. Throughout the practice the inner image has been visualised and projected at the eyebrow centre. Keep the image steady, then simultaneously be aware of the breath and the sound of the breath cause by ujjayi pranayama, feel that the image is moving backwards and forwards, look intently at the image & try to probe its shape and nature. Trataka cuts off the continual bombardment of negative emotions & reactions to inner & external events, by centring attention at one point.
Reference: A systematic Course in the Ancient Tantric Techniques of Yoga and Kriya – by Swami Satyananda Saraswati
 
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Nada Yoga

10/18/2021

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Nada means the flow of sound and Yoga means Union. Nada is called by different names - shabda, surat, nam, akashwani, dhun, nad-i-asmani, vani, logos, sraosha (in Zoroastrianism) etc. Nada Yoga is the process of the union of the individual mind with cosmic consciousness through the flow of sounds. Nada is also called Shabd or word and is produced either by striking two objects known as Ahat Nad or without striking two objects which is called Anahat Nad.
 
Nada Yoga as such is yogic practices which use sound to expand awareness. It is a powerful practice of tracing sound back through its psychic and subtle manifestation to the source. Nada is sound of chidakasha. It is a technique to turn the perception of hearing inwards to listen the pure sound of your inner spirit. This sacred sound practice also utilizes chanting Sanskrit mantra and listening to meditative external music like Indian classical music.
 
Pythagoras conceived that the whole universe and each individual is connected with the single string, the lower end to gross matter and at the upper end to pure consciousness. Modern science has postulated that everything in the universe is composed of wave forms, vibrating at different frequencies.
 
Different levels of nada:
The following fourfold classification has been given in the ancient texts:
  1. Vaikhari – This is the grossest form of sound that is heard in the world around us. This sound is produced by striking two objects.
  2. Madhyama – This form of nada is more subtle than Vaikhari. It is midway between the grossest nada and the more subtle nada. In nada sadhana the aim is to hear sounds associated with this level.
  3. Pasyanti – this nada can be seen but not heard. The sound has different specific colours which can be seen by inner vision. It exists in the deeper layers of the mind beyond the range of audible nada.
  4. Para – This is transcendental sound. It is the nada that is heard in states of super consciousness. It is way beyond normal levels of perception. It is silent sound. It is associated with the state of samadhi. It is called the anahata nada – the unstruck sound and is beyond all conceptualization.
 
Nada Yoga, an ancient Spiritual practice:
Sri Gorakhnatha (a great yogi) described various types of laya yoga (method of raising the kundalini). Amongst these nadanusandhana (discovering the source of nada) is the best. By this the brahma granthi is pierced and a wonderful bliss arises from the void. A tinkling sound can be heard emanating from the anahata chakra. Nada yoga is an important sadhana of many sects such as Radha Soami Satsang, Kabirpanthis etc. it is praised in Adi Granth (holy scripture in Sikhism).
 
In early stages of the practice, the aspirant hears gross, loud sounds. Gradually more subtle sounds are heard. The sounds are like those of the ocean, clouds…. Nada Bindu Upanishad. The nada from the flute is heard which arises from the underlying consciousness. The preferred time is midnight. The practise of Nada Yoga is done as follows:
 
Technique - I
  1. Sitting in any of the traditional meditative asanas:
  2. While sitting in any of the traditional meditative asanas, ears are plugged with the index fingers, other fingers are clinched and the elbows held sideways & horizontal.
  3. Squat on a rolled-up mattress. The mattress must be sufficiently firm and round so that it presses perineum. Rest the elbows on the knees and place the palms on each side of the head. The thumbs should be gently and firmly pushed into the ears.
  4. Bhramari Pranayama – Bhramari means “bee”. Breathe in slowly & deeply; while breathing out make a humming bee sound. The humming bee sound should be smooth and continuous. The exhalation should be slow & controlled and humming sound be for entire duration. One should hear the sound vibrating within the head. Repeat the process.
  5. Listening the subtle inner sound – continue to keep the eyes & ears closed. Try to hear the sound in the head and fix awareness on it to the exclusion of other sounds. This is vehicle of awareness. Gradually through practice the sensitivity will increase. Eventually, one will hear another sound, a faint sound, in the background, focus on it. This will further increase the sensitivity of perception. Eventually, one will hear another faint sound emerging from behind the louder sound. In this manner the perception will become progressively more sensitive.   
 
Technique - II
  • Sit in Siddhasana, do shambhavi mudra, close ears, eyes, the nostrils and mouth and listen carefully to the inner sound in the right ear.
 
Technique – III – Shanmukhi mudra (the attitude of the seven gates)
  1. Sit in any comfortable meditative asana. Relax the whole body.
  2. The ears should be closed with the thumbs, the eyes with the index fingers, the nostrils with the middle fingers and mouth by placing the ring and small fingers above and below the lips respectively.
  3. Throughout the practice, the middle fingers should release the nostrils during inhalation and exhalation. Inhale deeply and slowly. Then close the nostrils. Retain the breath (antar kumbhaka) as much comfortable. Release the breath. Repeat.
  4. Try to hear the sounds at the region of the back of the head (bindu), in the middle of the head or the right ear. In beginning, one hears many sounds. Continue it.
  5. When one hears a distinct sound be totally aware of it. It becomes clearer and clearer. Keep the awareness fixed on the sound.
  6. Gradually the awareness should be fixed at the back of the head (bindu).
 
There four stages of attainment of the practice: beginning, continuation, ripening and culmination. In the beginning stage, brahmagranthi (associated with mooladhara chakra) is pierced and bliss appears from voidness. A sound like tinkling ornaments can be heard in the anahata chakra. Then the vishnugranthi (associated with anahata chakra) is pierced and bliss arises together with the sound of the bheri and vimarda (two kinds of musical instruments). In the last stage the prana enters the ajna chakra and pierces the rudra granthi and the sound of vina (flute) and a flute can be heard. The awareness should be fixed on the sound until it becomes soundless. This is the state super consciousness.
 
Reference: A systematic Course in the Ancient Tantric Techniques of Yoga and Kriya – by Swami Satyananda Saraswati
 
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Antar Mouna (Inner Silence)

10/8/2021

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Antar Mouna (Inner Silence)
 
Antar mouna is a meditative technique that leads to inner tranquillity and silence. Antar mouna helps in attaining pratyahara (withdrawal of the mind from the sense objects), the fifth stage of raja yoga. Muni is the person who has attained the state of inner silence. Antar mouna is the process of rooting out impressions (Samskara) deep in the subconscious mind. This leads to a speeded-up process of removing tensions from the mind. Generally, it is practised in the form of no speaking while carrying of normal life. If one stop talking but still remain concerned with the practice. One’s interaction with the world will merely flow out through the sense organs of eyes, ears, etc. instead of mouth. Try to be detached. From things around us.
 

Many people find that in the beginning a lot of strong negative emotions and thoughts arise. This can make one unhappy but this is necessary part of the process of purging the mind, but it should be done more slowly. The duration of mouna can be increased as the mind becomes more harmonised. It induces pratyahara (sense withdrawal, cutting off perception). Regular practice of antar mouna brings about a gradual release of pent-up mental tension and suppressed emotions. In Buddhism, the practice is called as ‘Vipassana’.
 
Stages of Practice:
The practice has six successive stages. One should devote at least one month at each stage. The best time to practice it is before going to bed or early morning.
 
  1. Awareness of sense perception – Sit in meditative asana and direct the awareness to the outer world intentionally. The perception of outer world is received through sense organs (except eyes as eyes are closed). Feel all the perceptions (touch, hearing & smell). Intentional perception leads to disinterest automatically. This induces stage 2.
  2. Passive awareness of spontaneous eruption of thoughts – One becomes aware of spontaneous samskaras exploding from the subconscious realms of the mind. One should allow all thoughts to arise in the mind without suppression. Some thoughts may be disagreeable and repulsive, don’t reject them. Do not make any effort to create thoughts. Let them arise naturally…and disappear naturally. It is not necessary to try to think, only let the thoughts arise spontaneously, one should try to be a witness of the thinking. Remain disinterested. One may be relieved of past experiences, negative thoughts, supressed desires, phobias and tensions. This is practised until mind becomes reasonably calm and free. Some may experience periods of time where the mind seems blank, thought stop. After regular practice over a period of time one may start to see thoughts that one did not think existed in the mind. One may relieve childhood memories. As one begins to perceive deeper parts of the subconscious mind, one may see visions (beautiful or frightening). These visions must also be exhausted. Eventually it can lead to a state of mental tranquillity and one-pointedness. Then move to stage 3.
  3. Conscious creation of thoughts – it is exactly opposite of stage 2. Instead of spontaneous thoughts, in this practice, thoughts are chosen at will. It releases knots and blocks. In this stage, one has to create conscious thought of strong emotions or visualize a scene at will. These thoughts may be of mis happenings, events, more unpleasant the better. After dwelling on the thought for some time it is consciously rejected. Then another thought is posed and again rejected after some time. This process is repeated. In this way, many suppressed thoughts are purged. After practice of a few months, proceed to stage 4.
  4. Awareness and disposal of spontaneous thoughts – in this stage, like stage 2, one becomes aware of the spontaneous thoughts. However, one should choose prominent thoughts that arise and reflect on them for a short time. Exhaust them at will. Repeat the process. This stage is to face deeper, subtle thoughts and visions buried in subconscious mind. Throughout the practice, one should remain detached from the thoughts, otherwise he would be distracted. Before practising stage 4, mind and body should be relaxed. Without this, the subtle impressions will not arise. So, it should practise after japa or ujjayi pranayama or kaya sthairyam. After practice of a few months, one should move to stage – 5.
  5. Thoughtlessness (Nirvichara awastha) – At this stage mind should be reasonably calm, blank, but alert & without sleep. Thoughts will arise but intensity will be weak. Supress all these thoughts. This will lead to thoughtlessness. At this stage one should adopt a psychic symbol as focal point for concentration.
Process – Sit comfortably with closed eyes, practise stage 4, aware of chidakasha, watch carefully, if any thought arises, immediately reject it, be alert, if one sees visions, wipe it, aim is to attain & maintaining a state of no thought and no vision, make a resolve, repeat the resolve, ultimately a state of thoughtlessness will arise, be alert & aware, not to sleep. Master this stage and be ready for stage 6.
  1. Psychic symbol awareness – when one attains thoughtless state then the mind has to be moulded so that it patterns itself   into the form of a symbol. Create an inner image of psychic symbol, fix all attention on the symbol, if it fades away, bring it back, maintain constant awareness of psychic symbol, do not sleep or develop interest, then one will glide into the state of dhyana.
Reference: A systematic Course in the Ancient Tantric Techniques of Yoga and Kriya – by Swami Satyananda Saraswati
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What is Samadhi

10/4/2021

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Samadhi is a state of mind, when the consciousness about him/her is lost and only objects remain. Steadiness and tranquillity of mind is essential for Samadhi which is achieved by observing eight limbs of self-discipline.
 
There is a difference between Sleep and Samadhi. In Samadhi manas (मन) is retired from the attachment of all sensual pleasures and is fully restrained. In sleep, manas is oblivious of the world but is not fully unattached to sensual pleasures. Sleep is tamsika. In Samadhi, manas is fully unattached to sensual pleasures.
 
Limbs of Self-Discipline:
The great Patanjali rishi prescribed eight limbs for self-discipline of Yoga to eliminate distractions of mind called as chitvritti viz. Yama (Self-restraints), Niyama (observances of rules), Asana (postures), Pranayama (regulation breath), Pratyhara (abstraction), Dharna (concentration), Dhyana (meditation), Samadhi (trance). (A separate detailed article on Patanjali yoga darshan is already published under the category of Philosophy)
 
Samadhi with open eyes:
Dispassion and steadiness of mind need to be achieved, while performing the worldly actions. In case, the mind is unsteady when the eyes are open, it is insentient Samadhi. Rishi Vishwamitra remained in Samadhi for sixty thousand years but when he opened the eyes, he fell in glamour of Menka.
 
Gopis used to go in state of Samadhi with open eyes. When Udhav ji explained the concept of Nirgun & Nirakar Brahman to Gopis and the need to meditate on it, Gopis said to Udhav ji that they see Shri Krishna everywhere and meditate him with open eyes. What is the need to meditate on Nirakar Brahman?  
 
Types of Samadhi:
Samadhi is of two types’ viz. Samprajaatah Samadhi and Asamprajaatah Samadhi.
Samprajaatah or seed Samadhi: When distractions/modifications of mind are fully destroyed, this state is called Samprajaatah Samadhi or Samadhi with consciousness. Samprajaatah Samadhi is of four type’s viz. Savitarka Samadhi, Nirvitarka Samadhi, Savichar Samadhi and Nirvichar Samadhi.
  1. Savitarka Samadhi is that in which knowledge based only on words, wisdom and ordinary knowledge based on sense perception or reasoning are present in a mixed state and the mind alternates between them. This is first state.
  2. Nirvitarka Samadhi is attained when mind becomes clear and loses its essence. In this state the mind loses the ordinary knowledge based on perception or reasoning and words. This is better state.
  3. Savichar Samadhi is attained when Brahman is not witnessed but wisdom is attained.
  4. Nirvichar Samadhi is the Samadhi in which satchitananda Brahman is witnessed (dawn of spiritual light).
Asamprajaatah or seedless Samadhi: On attaining excellence in Nirvichar Samadhi, one becomes pure and witness Brahman and becomes above pains of death. In this stage, all desires, ignorance, afflictions, sufferings, impressions etc. retire. As per Mandukya Upanishad (2.2.3), such wise person attains moksha.
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