mh AllS sWU

mwm - 3

Jun 2015 Jul 2015

Ss -4

l aUUkM l aUUkM l aUUkM l aUUkM |

l aUUkM l aUUkM l aUUkM l aUUkM ||

guhyEshvari, kAtmaNDu

Table of Contents:

Topics

Page

Introduction

Devi AshtAngam

haMsa vidyA vivaraNam sUta samhitA

haMsOpaniShat

20

mahA vArAhi mantra japa kramaH

30

mahA vArAhi AvaraNa pUjA kramaH

34

mahA vArAhi anugrahAShTakam

52

mahA vArAhi nigrahAShTakam

54

guhyEshvari

56

10

sadAvidyA anusaMhatiH

58

|| zuS apr lq ||
Introduction
In the last issue, we looked at the gAyathi vivaraNam from sUta saMhitA. In this issue
we bring the haMsa vidyA vivaraNam chapter from the yajna vaibhava khANDam
(vAcika) of sUta samhitA. This chapter explains in detail the manifestation of the haMsa
mantra, the rishi chandas, nyAsa; the meaning of it; the siddhi kramA and prayOga
kramA. In addition, haMsOpaniShat from the Shukla yajur vEdA is also included for
contextual completeness.

In the past issue, we completed the mantra karma and AvaraNa pUjA kramA for laghu
vArtAli, svapna vArAhi, and tiraskaraNi. In this issue, we have included the mantra,
nyAsA, AvaraNa pUjA kraMA, and anugrahASThakaM and nigrahAShTakam of mahA
vArAhi. Since this issue is being released on the first day of the vArAhi navarAtri, it will
be helpful for the upAsakAs to perform the mahAvArAhi pUjA kramA using this issue
and the previous issue.

As always, we caution that the mantrAs, pUja kramAs, and nyAsAs that are included in
this issue cannot be taken lightly and readers are strongly adviced to check with their
Gurus prior to start practicing any of them.

We thank ShrI yOgAmbA samEta AtmAnandanAthA (Shri Ramesh Kutticad) for

authoring the Q&A section.
Lalithai vEdam sarvam.
Surrendering to the holy pAdukAs of Shri Guru,

mMzqo xqi mMzllSlj

Su ql Aq
ASaU mUzuxr Ar muiql Suqll wQzi iiuiqM xMs mmgc x
xij xWU iUkl AlaW MUhr mUz Fku pupq l bh iiu qWMsm S
cxiiu Msm j iuM iiu qWra Z xSzu iiu ra S c iiu mUui b xu
iiu uw - ssimUxlSUmUpUM mxSxSkrj rj z (em q)
xmrqq luirwr |
qx
iiu Sux
Sl lirr
uxU
bOMSr
qx
iiu Sux
Sl lirr
uxU
bOMSr
qx
iiu Sux
Sl lirr
uxU
bOMSr

JUN 16

JUN 17

JUN 18

JUN 19

F Ui
A zu
F ueU
mMzllSlj
r - MU

F Ui
M z
E uuxl
uqzllSlj
A - MU

F Ui
Z xSzu
D phQ
AllSllSlj
L - MU

F Ui
a DU
C lirYs
lllSlj
c - MU

JUN 20

JUN 21

JUN 22

JUN 23

F Ui
b xukr
A paqsl
xirllSlj
i - MU

F Ui
X qr
A MqU
mhllSlj
r - MU

F Ui
c Ms
A MqU
xupupllSlj
A - MU

F Ui
N Au
A paqsl
mipllSlj
L - MU

JUN 24

JUN 25

JUN 26

JUN 27

F Ui
e Ua
C lirYs
xpallSlj
c - MU

F Ui
f Ms
D phQ
mMzllSlj
i - MU

F Ui
g lri
E uuxl
uqzllSlj
r - MU

F Ui
O mw
F ueU
AllSllSlj
A - MU

qx
iiu Sux
Sl lirr
uxU
bOMSr
qx
iiu Sux
Sl lirr
uxU
bOMSr
qx
iiu Sux
Sl lirr
uxU
bOMSr
qx
iiu Sux
Sl lirr
uxU
bOMSr
qx
iiu Sux
Sl lirr
uxU
bOMSr

JUN 28

JUN 29

JUN 30

JUL 1

F Ui
P mMi
G zuSi
lllSlj
L - MU

F Ui
Q AWMU
H iuUi
xirllSlj
c - MU

F Ui
R o
s MsxlSU
mhllSlj
i - MU

F Ui
h qlx
s lir
xupupllSlj
r - MU

JUL 2

JUL 3

JUL 4

JUL 5

F Ui
i
L lsmiM
mipllSlj
A - MU

F Ui
j iuM
L uer
xpallSlj
L - MU

F Ui
S c

F Ui
k e

A xuqs

A eusqsl

mMzllSlj
c - MU

uqzllSlj
i - MU

JUL 6

JUL 7

JUL 8

JUL 9

F Ui
l bh
A c
AllSllSlj
r - MU

F Ui
m uM
A c
lllSlj
A - MU

F Ui
T mh
xirllSlj
L - MU

F Ui
o mS
A xuqs
mhllSlj
c - MU

JUL 10

JUL 11

JUL 12

JUL 13

F Ui
p mr
L uer
xupupllSlj
i - MU

F Ui
q Emxj
L lsmiM
mipllSlj
r - MU

F Ui
r zoS
s lir
xpallSlj
A - MU

F Ui
U xmz
s MsxlSU
mMzllSlj
L - MU

JUL 14

JUL 15

JUL 16

JUL 17

F Ui
s m
H iuUi
uqzllSlj
c - MU

F Ui
u Ux
G zuSi
AllSllSlj
i - MU

F Ui
z alk
F ueU
lllSlj
r - MU

F Ui
w AMz
E uuxl
xirllSlj
A - MU

A eusqsl

mu Slpr
America

Aquxr
qx xUli
mhq
Mwh Aq
Mwh ciSz
Aquxr

India

16 Jun 2015

16 Jun 2015

16 Jul 2015

17 Jul 2015

1 Jul 2015

1 Jul 2015

8 Jul 2015

8 Jul 2015

14 Jul 2015

14 Jul 2015

15 Jul 2015

16 Jul 2015

Alr me Slpr
America

zYs cij
Mwh cij

India

20 Jun 2015

20 Jun 2015

5 Jul 2015

5 Jul 2015

uzw mu Slpr
America

AshADha navarAtri ArambhaH 16 Jun 2015

20 Jun 2015
Pancami pUjA
26 Jun 2015
Dasami pUjA

India
16 Jun 2015
21 Jun 2015
26 Jun 2015

 xi xqWi
r upu ZhQq - Wxu uuUhq

xi Euc Aiqql murq xqxl l uxiUi |

Gwoxr ar NlS Aiqu Sui |
zlili zUxr iSli oeqcri || 1
ShrI sUtA says
Let me explain briefly (without dwelling in much detail) the glory of AtmamantrA. For
this mantra, the seer (Rishi) is brahmA; chandas is gAyatrI; and dEvatA is verily AtmA.
The Shakti for this mantra is shAntAntam. This means, the end of the end of sha.
That is, the next latter after sha is Sha. The next letter after Sha is sa. Hence, sa is the
Shakti for this mantra. tadantam bIjam. Here, tat represents the Shakti which is sa.
The next letter after sa is ha. Hence the bIjam for this mantra is ha.

u zpue zu Lu c clri |
ilr mUq ql zuzYiriqM xqi || 2
vidyA Shakti also represents the bIjam which is none other than ShivA himself. (vidhyA
shaktI is nothing but the parashiva svarUpa samvidrUpini. She is sa. That which is
experienced through this Shakti is nothing but niShkala parashiva bIjaM ha.) Thus, this
great mantra is by itself shivashakt svarUpA.

WMU mw m x Ci mMiqi |
mxmMiriqM WxxiSiMqS eai ||
AchAryAs shloka explains this concept very well. ha represents purushA; sa
presents prakRuti. The combination of these two hamsa expands into this entire
universe.

Liku emlql oezYiriql ok |

krrixqo qWSu xxUqrpweq || 3
A good upAsakA should understand the above said meaning of this mantra and
meditate upon it during the japA. The dEvatA is sAmbA (sAmbA = sa+ambA = the one
who is along with ambA = ardhanArIshvarA) who is the only medicine to cure the great
fear of this vicious life cycle.
AcharyA has given the following description of ardhanArIshvarA and this can be used
during the dhyAnA for this mantra japA:

AhMlMuh mxxj c aUWUlrqic xqrillmiq |

pui puipmmir mzOpruUSc mqkqoMzq ||
rxi Szxyxqq emi lirz |
ixr xuh mml ulzrli l xzr || 4
Those chant this mantra 12000 times daily will be rid of all sins and let there be no
doubt about this. (This is for mandha adhikArIs)

Aju mhxcU xMU mUMii |

WMUmlxcU SW SWui xS || 5
(sUtA now gives another method for madhyama adhikArIs). Alternatively, align the
sakArA with the prAnA (breathing in - pUrakA) and ha kArA with apAnA (breathing
out - rEcakA) and meditate that this japA happens constantly within them.

Lu rxi ueli qlqcrmuMq |

xemm WxZr emiru l xzr || 6
Those who gain the knowledge of this technique through a Guru, is chanting this mantra
even if he is not chanting it. Let there be no doubt about this.

10

DSzqem uqxiYrpi || 7
Those who understand this ajapA through sheer belief and gurubhakti -

r ueli mml omuMil c |

ixr lzrli xuh l Mr ucUh || 8
gets rid of all of their sins performed with knowledge. Let there be no doubt about this.

Aju euqlr euiqmimSM |

AWzoSxr RiussM euiquxil |
zql xMUZr mUqUucM || 9
(sUtA now explains the next technique that is fit for a uttama adhikAri) This jIva mantrA
acts as a link between the jIvA and the AtmA. The aham shabdA that forms the initial
part of this mantra deals with the ahaM that exists as the witness (sAkShi) of the
jIvAtmA through the various avastAs (jagrat, svapnA, etc.). Wherever the word I is
used like I am there, I am happy, I am sad etc, this aham is embedded as the
witness representing the AtmA.
The Shakti mantra for this is sa and this is nothing but the vAcakA of paramEshvarA.

mMij mxiuimx mUqU || 10

sUtA provides a very interesting link between this sa letter and the vAcakA. sa
typically refers to the Sanskrit meaning that. This that is referred in the shrutIs as tat.
This tat refers to the brahmAn which is none other than sAmba paramEshvarA who is
the cause for all creations, sustenance, and merging. The shrutI famously proclaims
thus:

ri u Cql pil erli | rl eil euli | rimrlirpxuzli |

Thus the Shakti mantra sa for this hamsa mantra is actually referring to the most
popular tat pada which is verily the paramEshvarA.

11

qWShmrli eaixu cUcUq |

eri uii cu sri mUqU || 11
In other words, starting from mahad (large/great) to anu (atom/tiny), everything that
ever existed in this revolving Universe was created, maintained, and merged by
paramEshvarA. Hence, He is referred to by tat and hence the sa Shakti mantra is
indeed a paramEshvara vAcakA.

xxUiul piW x Lu mUqU |

xWqu l xSW xulpimqhi || 12
(sUtA explained the meaning of each letters of the mantra so far. Now he starts to
explain the meaning of the entire vakhyA (sentence as a whole)).
(aham shabdhA refers to the limited jIvA; sa shabdA refers to the unbounded shivA.
How can these be equated? This can only be possible by looking at the lakshyArthA
and not just the vAchyArthA. This will be established slowly in the following shlokas.)
I, who appears to be dwelling in this samsara, am nothing but paramEshvara. Similarly,
without any doubt, that paramEshvarA is none other than me. What is the proof for this?
My own experience!

Wxr zos Wiu mSr xirr |

mhWqu elrkqxupui || 13
By removing the shabala (the illusion that shows as two) of that mantra which has sa
kArA as the second letter the hamsa mantra by using the self buddhi/knowledge it
is possible to establish that I am complete (pUrNoahaM)

iUmruquW mUqjmMzl |
xirxmhulxZm qWU || 14
When the great meaning is explained by the shrutI, it also establishes that
paramEshvarA is truth, complete, all-knowing, and always happy. (This basically
establishes that brahmam, the mahEshvarA is sat chit ananda and pUrNA).

12

AW curpcUiuixixupu l xzr |
AWqurpcru xiupcUhq || 15
(SutA now proceeds to equate jIvA also to be sat, cit, AnandA and pUrNA).
Since I (the jIvA) do not undergo any change, I am nothing but truth (sat). This is
established by the fact that the I referred here is the witness (sAkshi) that is always
present at all times witnessing the changes (for example during the avastAs - jAgrat,
svapnA, and sushupti)

iqiqmrj xSW uS Mus |

xj q l ueli iiucNcil || 16
Without any impact, I remain knowing what is known and unknown materialistically. It
is impossible to know me by that material knowledge. Thus I remain an unchanged
consciousness.

cilrzwipuiccNwi l W |
zUuSmSjl ciliumxi || 17
(After establishing sat in the previous shlokas, he proceeds to establish chit in the
following shlokAs)
Cit cannot be attached with that which other than cit (acit / jada). It is possible that
materials like pot can be linked with cit. (because they get known by the mere uttering of
their names)

ccNwiu l cxru ci W pi |
pi cScixricu ui || 18
Well, if jada cannot be attached to cit, what about other cits? How is it possible to
differentiate between two cits? One conscious is not different from other. They are one
and the same. If there is something that is other than cit, it can only be acit (or jadA).
Hence if there is a cit, it can never be different from another cit.

13

ij cilxrm l zwiuqumlri |
zwiu xi iixxiix zwi ci || 19
(SutA gets into a deeper analysis on the difference between the cit and the cEtanA.) Is
the cit (the consciousness) different from the cEtanA (the jIvA who possesses the
consciousness). If they are different, again by the argument used in the previous
shlokA, one has to become a jadA which is not true. Even if that was the case, the cit
will create a cEtana siddhi and cEtanA will create a citsiddhi.

Ailrzwi sM ci plir miri |

xZiupu LuW xS mqxmSiui || 20
Thus, if there is something that appears as different from consciousness in the world,
then it is nothing but an illusion. The jIvA always desires for happiness and the I
constantly dwells in bliss, I am nothing but the ananda svarUpA.

AxZxr l W mqxmSiu mUSzri |

lWqlrxr zw W zw xuxr xuS || 21
A sad or sorrow state can never be linked with a happy state. Since a pure conscious I
cannot desire for a acit/jadA, I cannot desire for anything. (As explained about, there
cannot be any two cits; if such a thing exists, it would have to be the same). Hence I
dwell in the happy ananda state by myself.

mhW xuxiuixuS mUqji |

Amh ramixu lueli Ml || 22
Since I exist as the witness across all avastas and as a knower of all things worth
knowing (cit), and in the ananda state (because there is nothing other than me that is
worth seeking/to desire), I have to be complete. An incomplete person would not be
able to know everything in this universe. Since I, the conscious, is all knowing, truth,
and ananda, I have to be pUrNA as well.

14

xxUuei xixuS mUqU |

AW xxUxiuj xxUuei || 23
paraMeshvarA remains a asamsAri (without any samsArA). I, being a witness, cannot
be linked to the samsArA as well.

Lu uYrlxUhr rYircrmUxUq |
AW x xWqui uelrch || 24
Thus, using the above words and the techniques used by the Guru, know that I am
That and That is me.

r Luqiqqlh euiqmUqiql |
mUqjMqMiu xSR mUmzri |
x Lu oulqZr liUlqWi || 25
He who have unshaken faith of this Atma mantra, and experiences that oneness
between the jIvAtmA and paramAtmA, is considered a true brahman; not those who are
eclipsed by the mOhA due to ajnAnA.

Lu pi mUl rxr ei rS pu |
iSu ixr xxUulz lxi xzr || 26
If a person experiences this state at any time in this world, he cuts the attachment to
this samsArA at that very moment; let there be no doubt about this.

Wxuqur q r MUi r |
x lpphlu u MUwri || 27
If a mumukshu tried to attain mOkshA without the knowledge of the hamsa vidyA, it is
like trying to eat AkAshA to quench their hunger (can never happen).

15

Wxu mU cw mUqlmpSl |
xurmS xuSuiimiMUh || 28
This hamsa vidyA is a great upAsanA. It can destroy the ill effects of other mantra
abhicArA. It can offer all aishvaryAs. This one mantra can satisfy all dEvatAs.

Axr emqh Sbrwrqumlri |

AUar uer uqumli l xzr || 29
Just by chanting this mantra, long life can be acquired. Let there be no doubt that good
health, victory, and knowledge will also be attained.

oWll M u WxZr xuMqS |

WxWxi r orixuS zu Lu x || 30
In short, this hamsa vidyA can give anything that is wished for. Those who chants
hamsa, hamsA (aligns the breathing with this mantra WITH AWARENESS) is none
other than shivA Himself.

zul uwhl cu oh xuSui |

ASi WxurqcUSu xS || 31
shivA, vishNu, and brahmA chanted this hamsa mantra (which bestows the siddhis
quickly)

UcM mUM qYiu MqpM xxji xk |

lpMlS xq Miu mhml xqWi || 32
Ceasing the inhalation and exhalation, staying in that breathless state, keeping the
praNA (breath coming in) and apANA (breathe going out) at an equilibrium at the nAbhi
cakrA -

16

qxiMxjqixrlS miu krll xSUq |

SmMU qWSu eusli lpqkrq || 33
With clear mind, those who drinks the nectar that flows from the crown (mastakA) in the
form of meditation; and to that mahAdEvA who shines like fire in the nAbhi cakrA

Apwcrqilu WxWxi r emi |

eUqUhUaS l ixr pu ui || 34
performs the abhishEkA using that nectar by chanting hamsa, hamsA are instantly
cut off from the life-death cycle.

Lu Sl Sl MrShqSupri |
DUiuqumli xSprxiU mql || 35
If this is done every day, the ashta siddhis are granted. Those who chant constantly will
attain the state of IshavarA.

oWull qal mmi liriuqxiM |

Wxuqi sM lxi liriuxklq || 36
Several great people have attained this nityA state using this technique. The nectar
called hamsa vidyA is the best technique in this world to attain mOkshA

r SSi qWu WxZr mUqUq |

ixr Sxr xS MrSNSr mUr xW || 37
Those who grant this (Guru) paramEshvarI mahA vidhyA called hamsa vidyA, should be
served always with utmost faith and devotion.

17

zp uzpqlr rS ah pu |
iiMrSucUh zwr xliwxri || 38
Whether it is good or bad, if it has been given by the Guru, the shishyA should simply
follow that with happiness, without any further analysis.

Wxuqq soku aU zwr lU |

Aiqlqiql xSo oSku xls || 39
This mahAvidyA should be graced by the Guru having pleased by the GurusEvA
performed by the shisyA. Then, the shishyA should realize the paramAtmA through his
AtmA and stay at that clear state -

SWeirSxolkluhqxqluil || 40
The body, caste, varNashramAs and those that are connected with these -

uSgzxh clrl mSmxqu irei |

l a xireir elxr Mi lU || 41
vEda, shAstrAs, and all others should be ridden as the dirt on the foot. However, the
Guru should never be forgotten and His grace should always be prayed for.

ap xS MrcNrx prx lU |
aUu zuxixr llr CiroucNi || 42
Guru sEvA and Guru bhakti should always be performed and even shrutIs proclaim that
Guru is none other than shivA.

18

iu rS mUqjLi
xzrlr ii xqxiq |
iuuUk c puimqh
l cSljr l c mqhq || 43
Whatever was said above is based on the shruti only. Whatever has been said in the
shruti does not need any proof as shruti itself is the proof. Anything said against that of
the shruti can only result in anartha and can never be considered as a proof.

19

Wxmlwi
WxZrmlwimlSSr uqi |
iSkU lUkU oqqW qW ||
mhqS Ci zli ||
aiq Euc Gautama says -

paulxukq xuzxuzUS |
ou mokW Mlmrl eri ||
Oh Bhagavan, one who knows all dharmAs, one who is well versed in all shastrAs,
please tell me the upAyA (method) by which I would be able to understand the brahma
vidyA.

xliMqU Euc sanatkumArA says -

ucr xuuSw qi iu mlMl |

muir Mji iiu zh aiq ilqq ||
Listen Gautama ! that tatvam shared by pArvati after hearing the essence of all vEdAs
explained by pinAki (shiva)

20

AlZrrqS a ral Mzxlpq |

WxxrMiuxiU pq TsmSq ||
The hamsa vidyA that has the power to grant both bhukti (material needs) and mukti
(salvation) which is protected like a treasure by the yOgIs and that which is secretive in
nature and a great mystic science.

Aj WxmUqWxlhr urZrxrq |
Here we establish the nature of haMsA and paramahaMsA.

ocUh zlir Slir apr |

WxWxi xS krrlxuw SWw urmr uii ||
Those who are celibate, ever peaceful, disciplined, and devoted to the Guru, and
constantly contemplates on hamsA and hamsA experiences thus -

rjal Mw isw isqu i uSiu qirqiri ||

Just like the way fire permeates through bodies, wood, oil, and gingely seeds and by
experiencing that they win over death.

aSquprkUrqijmrxuk
mShMir qhmUM c aiu AlWiqiqr uz
mhkrqlkrrloUlk krrl
qWqiru xuS krrl ||
By pressing the gudA (anus) (with the left heel and controlling the apANA) and lifting the
prANA from the mUlAdhArA up until svAdhiShThANA and making three pradakShiNA at
the svAdhiShThANa cakrA, raising further upto maNipUrakA, going further towards
anAhatA, reaching the vishudhi cakrA, lifting into ajNA and meditating it there and taking
it further into brahmarandhrA and stay there in that formless thoughtless state for three
mAtrA duration with the awareness of I am.

21

Aj lSqkUSoUlkmrli zxTOMxz
x u o mUqiqircri ||
This nAdA (primordial sound/energy) starting at mUlAdhArA and reaching until
brahmarandhrA shines like the pure crystal and is verily the nature of brahmaM.

Aj Wx Gw | Aur ar NlS | mUqWx Sui |

AW Ci oe | x Ci z | xW Ci MsM |
wO xXZrr AWUrUMuzixWxh wO zilrkMl puli |
The Rishi (seer) is hamsA. The chandas is avyakta gAyathrI and the dEvatA is
paramahaMsA. The seed (bIjaM) is ahaM. The energy (Shakti) is sa. The key
(kIlakam) is sOhaM. Thus there are six (rishi, chandas, devata, bijam, Shakti, and
kIlakam). In a day (night and day), there are 21,600 hamsAs.

xrr xqr lUgelr lUpxr il xq mcSrSi

Aalwqpr uwO SrlrxMUlrx pui |
Let the sUryA, sOmA, stainless, true self (reflectionless) body, subtle, illuminate my
knowledge. vauShat (focus) to agni and sOmA. Then perform anga nyAsA and kara
nyAsA.

Lu Miu Sr ASs Wxiql krri |

After performing those, meditate haMsA in the heart on a eight petal lotus.

Aalwq muU zU olSxi l qZ S Sh

cUh oW Msalp m pui |
Agni and sOmA are the wings; oMkArA its head, bindu (aM, uM, maM) are the eyes and
face, rudrA and rudrANI are the feet, kAlA and agnI are on the sides.

22

mzrirlaU zpr m pui |

Thus the upAsakA meditates upon haMsA and the sides.

Lwx mUqWx plMOmiMz |

This is the nature of paramahaMsA that has the radiance of a crore suns.

rlS urmiq |
This is the way it pervades.

ixrk upui |
This functions/operates in eight ways.

muSs mhr qi
In the eastern petal there is the urge to do good deeds.

Aalr lSsxrSr puli

In the (Agni) southeastern petal there is sleep, laziness, etc.

rqr U qi
In the (dakShiNE) southern petal there is cruelty

lGi mm qlw
In the (niruti) south western petal there is urge to do sins.

23

uhr Q
In the (varuNA) western petal there is an urge to do sensual sports.

urur aqlS o
In the (vAyu) north western petal there is urge to do walking and others.

xqr Uimi
In the (soMA) northern petal there is an urge for lust.

Dzl SurSl
In the (IshAna) south eastern petal there is an urge to amass wealth.

qkr uUar
In the middle there is detachment.

MxU eaSuxj
On the tip of the petals exists awakened state.

MhMr xuml
On the tip of the petals exists dream state.

24

s xwmi
On the stigma exists sushupti (dreamless deep sleep) state.

mira iUr rS Wx lS sl pui iS

When the focus leaves the lotus, the (turiyA) fourth state is reached. When the haMsA
is merged with the nAdA, then

iriiqlqllqemmxWUqirpkri |
the state beyond the fourth state (turiyAtItA) where the contraction/withdrawal of all
actions/japas/thoughts and states supposedly occur.

Lu xu Wxuzxqlql Wx ucri |
Having thus entrenched with haMsA, the upAsakA remains in that contemplative mode
on haMsA.

x Lu emM lSqlpui Lu xu WxuzS Szuk eri |

Those who have completed 1 crore japA of this haMsa mantra, they begin to start
hearing a nAdA. This nAdA is of ten kinds.

chi mjq |
The first sound will be heard as chini.

cgchi ir |
Upon crossing the first state, chin chini will be heard.

25

bhOlSxiir |
The third sound would be that of a bell.

zlSij |
The fourth sound would be like of a conch (omkAra nAdA)

mgcqillS |
The fifth sound would be of a string instrument (like a vInA)

wxislS |
The sixth sound would be that of tAlA (symbals)

xmiq uhlS |
The seventh sound would be that of a flute.

Aq qSlS |
The eighth sound would be that of a mRudangA

luq pUlS |
The ninth sound would be that of a bhEri (drums)

Szq qklS |
The tenth sound would be that of the clouds (thunder)

26

luq mUirer Szqquprxi |

An upAsakA can directly experience the tenth without going through the first nine
(possible by the grace of a Guru)

mjq cgcha ir apgelq |

In the first step, the body aligns with the sound chin chini. In the second stage, there is
breaking of the body (feels like it).

iir ZSl ri cij Mqmi zU |

In the third step, there would be piercing of chakras and the fourth shaking of the head.

mgcq xui is wqilwwhq |

In the fifth step the upper palate starts to ooze and the sixth step tastes the nectar.

xmiq aRul mU uc ijq |

On reaching the seventh step, all secretive knowledge are known and on the eight step
the para vAk is heard.

ASzr luq SW Sur cxijqsq |

On the ninth step, the body becomes invisible and a divine eye is developed.

Szq mUq o puSoiqxk |

On the tenth step, he realizes his AtmA and merges one with para brahman.

27

ixqlql usri qlx xsmuMsm Sak mhrmm

xSzu zYiriq xuuxji xureri z
o lir lUgel zli mMzi Ci ||
At this stage, the mind merges (and hence the sankalpa and vikalpa disappears; and
hence the puNyA and pApA burns aways) and he just radiates as sadAshivA whose
Shakti pervades everywhere. He, being svayam jyOti, pure, jnAni, stainless, and
blissful, shines infinitely.

Ci uSmucl uSmuclq ||
This is the teaching of the vEdAs; this is the teaching of the vEdAs.

mhqS Ci zli |

28

qWuUqo mSM merq lq

29

qW uUW ql em q
Axr qW uUW qW qlxr
o Gw
ar NlS
qW uUW Sui |
L as oe | TO z | P P P P MsM |
qW uUqo qW ql mxS xSkrj em ulra |
qsl urmM |
MUlrx
L
L
L
L
L

as
as
as
as
as

Alk Alkl lq Apr lq |

lk lkl lq ielpr lq |
eqp eqpl lq qkrqpr lq |
qW qWl lq AlqMpr lq |
xiqp xiqpl lq MlMpr lq |

(Note: For astra mantras there is no karatalakarapRushtA in kara nyAsa)

Alrx
L
L
L
L
L
L

as
as
as
as
as
as

L lq paui uis uis Srr lq |

uUW uUW zUx xuW |
uUWqZ uUWqZ zZr uwO |
Alk Alkl lq Mucr W |
lk lkl lq lrr uwO |
eqp eqpl lq Axr TO |

ppuxuU Ci Saolk
30

krlq
mjWmPai mjkUqcM MOsSq
Mmsir blMcMqp mhiugNiuSlrq |
SkuiUZ qxsqpi iSlrixii
z ZOWsuUl MUSbl xqUq uisq ||
mgcme
s mjuriqMr alk Msmrq |
W AMziqMr mwmh Msmrq |
r uruiqMr km Msmrq |
U AalriqMr Sm Msmrq |
u AqiiqMrAqi Msmrq |
x xuiqMr iqosS xqxi UemcUl Msmrq |
ubl luUh ql
xi xiqplr lq | (emUqp uU emi)
qs ql
L as L lq paui uis uis uUW uUW uUWqZ uUWqZ
Alk Alkl lq lk lkl lq eqp eqpl lq
qW qWl lq xiqp xiqpl lq
xu SmSl xuw xuuYccqZaiexiqpl
M M zb uzr L as P P P P W Axr TO |
31

Alrx
L
L
L
L
L
L

as
as
as
as
as
as

L lq paui uis uis Srr lq |

uUW uUW zUx xuW |
uUWqZ uUWqZ zZr uwO |
Alk Alkl lq Mucr W |
lk lkl lq lrr uwO |
eqp eqpl lq Axr TO |

ppuxuU Ci Sauqa |
krlq
mjWmPai mjkUqcM MOsSq
Mmsir blMcMqp mhiugNiuSlrq |
SkuiUZ qxsqpi iSlrixii
z ZOWsuUl MUSbl xqUq uisq ||
mgcme
s mjuriqMr alk Msmrq |
W AMziqMr mwmh Msmrq |
r uruiqMr km Msmrq |
U AalriqMr Sm Msmrq |
u AqiiqMrAqi Msmrq |
x xuiqMr iqosS xqxi UemcUl Msmrq |

32

qWuUqo mSM merq lq

33

qWuUqo AuUh me q
mP me
qhQMS mUiiuli Suir lq |
L as rUmgcUwQUSsM zim xWxU mxlr lq |
L as W mi mxlr xSzur lq |

err lq |
uerr lq |
Aeir lq |
AmUeir lq |
lirr lq |
usxlr lq |
Sakr lq |
AbUr lq |
qsr lq |

qWuUqor lq |
qWuUqo AuWlq mjWmPai mjkUqcM MOsSq
Mmsir blMcMqp mhiugNiuSlrq |
SkuiUZ qxsqpi iSlrixii
z ZOWsuUl MUSbl xqUq uisq ||
34

qWuUW qsq - 7 uU urmM Mri |

iU lrx
qM lrx xjlw A L as A lq - zUx
A L as A lq - qZui
C L as C lq - Sl
.....
V L as V lq - MSmSsrli
L as lq - MSoUlkli
qWuUW Ms lrx
L
L
L
L
L
L
L
L
L
L
L
L

as
as
as
as
as
as
as
as
as
as
as
as
35

A uU lq - zUx
A pShr lq - qZui
C pSr lq - Sl
D uUtr lq - uql
E MsuYr lq - SMh
F eqphr lq - uqMh
G xiqplr lq - SlxmO
H ur lq - uqlxmO
s eqplr lq - SrMms
s qWlr lq - uqMms
L zpr lq - Fku
L lklr lq - AkU

L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L

as
as
as
as
as
as
as
as
as
as
as
as
as
as
as
as
as
as
as
as
as
as
as
as
as
as
as
as
36

A uzlr lq - FkuSlim
A zYir lq - AkSlim
A Uqr lq - ea
A Eqr lq - MhP
M Zlr lq - SroWqs
Z zslr lq - SrMmU
a bUr lq - Srqholk
b zlr lq - SrMUsqs
X aSlr lq - SrMUsra
c chr lq - uqoWqs
c uehr lq - uqMmU
e mzlr lq - uqqholk
f Azlr lq - uqMUsqs
g zur lq - uqMUsra
O cmlr lq - Sqs
P puolkblr lq - Srell
Q erSr lq - SrasT
R erSrlr lq - SrmSsqs
h qWbUr lq - SrmSsra
i qWpqr lq - uqqs
j pUur lq - uqell
S cWxlr lq - uqasT
k mlr lq - uqmSsqs
l ohlr lq - uqmSsra
m Ear lq - Srm
T qxslr lq - uqm
o AmUeir lq - m
p ermSr lq - lp

L
L
L
L
L
L
L
L
L
L
L

as
as
as
as
as
as
as
as
as
as
as

q err lq - ePU
r er lq - Sr
U UmWr lq - SM
s prueir lq - asm
u Aprr lq - uqM
z qllr lq - SrSSMUlsrli
w mr lq - SrSuqMUlsrli
x MUOlr lq - SrSSmSlsrli
W Shr lq - SrSuqmSlsrli
V Uqr lq - MSmSsrli
Arr lq - MSoUlkli

xmih qlmgcM lrx

L
L
L
L
L

as
as
as
as
as

Alk Alkl lq - zUx

lk lkl lq - uSl
eqp eqpl lq - Sr
qW qWl lq - a
xiqp xiqpl lq - mS

AZhQ lrx
L
L
L
L
L

as L lq paui uis uis uWW uUW uUWqZ uUWqZ lq

AmSel mrli
as Alk Albl lq - AelMO mrli
as lk lkl lq - AMOlp mrli
as eqp eqpl lq - AlpSr mrli
as qW qWl lq - ASrMhP mrli
37

L as xiqp xiqpl lq - AMhPpqkr mrli

L as xuSmSl xuw xuuYccqZaiexiqpl M M zb
uzr lq - ApqkrssO mrli
L as L as P P P P W Axr TO - AssO oUlk mrli
qsmS lrx
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L

as
as
as
as
as
as
as
as
as
as
as
as
as
as
as
as
as
as
as
as
as
38

L lq - zUx
as lq - qZui
L lq - lr
lq lq - Mhr
paui lq - lxmOr
uis lq - Mmsr
uis lq - Ar
uUW lq - Slimr
uUW lq - ea
uUWqZ lq - MhP
uUWqZ lq - SSqs
Alk lq - Sqkrxlk
Alkl lq - Sqholk
lq lq - Ssqs
lk lq - Ssra
lkl lq - uqSqs
lq lq - uqqkrxlk
eqp lq - uqqholk
eqpl lq - uqsqs
lq lq - uqsra
qW lq - Sqs

L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L

as
as
as
as
as
as
as
as
as
as
as
as
as
as
as
as
as
as
as
as
as

qWl lq - Sell
lq lq - SmSxlk
xiqp lq - SmSsqs
xiqpl lq - SmSsra
lq lq - uqqs
xuSmSl lq - uqell
xuw lq - uqmSxlk
xu uYccqZaiexiqpl lq - uqmSsqs
M lq - uqmSsra
M lq - mr
zb lq - m
uzr lq - lp
L lq - ePU
as lq - Sr
P lq - SM
P lq - AmUas
P lq - uqM
P lq - SSWxir
W lq - SSmSr
Axr lq - SSmruli
TO lq - SSqkli

iiuM lrx
L
L
L
L

as
as
as
as
39

zur i iiukmir lq - AmSel mrli

pur Aqo iiukmir lq - AelMO mrli
Sr u iiukmir lq - AMOlp mrli
Ear ur iiukmir lq - AlpSr mrli

L
L
L
L

as
as
as
as

Dzlr pl iiukmir lq - ASrMhP mrli

x qWSur xq iiukmir lq - AMhPpqkr mrli
W mzmir reql iiukmir lq - ApqkrssO mrli
p pqr AMz iiukmir lq - AssO oUlk mrli

( qWuUW qsq ) |
qS mSzr
( qWuUW qsq ) |
qS mSzr
( qWuUW qsq ) |
qS mSzr
( qWuUW qsq ) |
qS mSzr
( qWuUW qsq ) |
qS mSzr
( qWuUW qsq ) |
AuMhQlqS mSzr
( qWuUW qsq ) |
rl qS mSzr

qWuUqor lq | - AuWi pu | - AuWl

qWuUqor lq | - xjmi pu | - xjmh
qWuUqor lq | - xxji pu | - xxji
qWuUqor lq | - xk pu | - xk
qWuUqor lq | - xqqZ pu | - xqqZ
qWuUqor lq | -AuMhPi pu | qWuUqo mSM merq lq || - ulSl Sl

rj z wQz EmcU me mgcmcU me u Mi | ciuzi qS

mSzr|
(Do Shodasa upacara puja or panchopacara depending on the time and convenience)

40

wQ imhq L as L lq paui uis uis Srr lq | Sr z mSM

merq imrq lq |
L as uUW uUW zUx xuW | zU z mSM merq imrq
lq |
L as uUWqZ uUWqZ zZr uwO | zZ z mSM merq
imrq lq |
L as Alk Alkl lq Mucr W | Muc z mSM merq imrq
lq |
L as lk lkl lq lrr uwO | l z mSM merq imrq
lq |
L as eqp eqpl lq Axr TO | Ax z mSM merq
imrq lq |
sr imhq L as L lq paui uis uis uUW uUW uUWqZ uUWqZ
Alk Alkl lq lk lkl lq eqp eqpl lq
qW qWl lq xiqp xiqpl lq
xu SmSl xuw xuuYccqZaiexiqpl
M M zb uzr L as P P P P W Axr TO |
qWuUqo mSM merq imrq lq | (10 uUq)

41

mjquUhq

(Mh)
L as eqplr lq | eqpl mSM merq imrq lq |
L as qWlr lq | qWl mSM merq imrq lq |
L as xiqplr lq | xiqpl mSM merq imrq lq |
42

Li mjquUh Sui x xrk xzM xumcU xqmei

xlimi xli xli lq |
(qWuUW qsq) | qWuUqo mSM merq imrq lq | (3
uUq)
Apx q SW zUhai uixs |
pYir xqmr ipr mjquUhclq ||
All mjquUhcll qWuUqo mrjq |
iruUhq

(mgcU)
L
L
L
L
L

as
as
as
as
as

Alklr lq | Alkl mSM merq imrq lq |

lklr lq | lkl mSM merq imrq lq |
eqplr lq | eqpl mSM merq imrq lq |
qWlr lq | qWl mSM merq imrq lq |
xiqplr lq | xiqpl mSM merq imrq lq |

Li iruUh Sui x xrk xzM xumcU xqmei

xlimi xli xli lq |
(qWuUW qsq) | qWuUqo mSM merq imrq lq | (3
uUq)

43

Apx q SW zUhai uixs |

pYir xqmr ipr iruUhclq ||
All iruUhcll qWuUqo mrjq |
iiruUhq

(wOMh qs)
L
L
L
L
L
L

as
as
as
as
as
as

A D oyqr lq | o mSM merq imrq lq |

D V D qWr lq | qWU mSM merq imrq lq |
F W D Mqr lq | MqU mSM merq imrq lq |
H x D uwhur lq | uwhu mSM merq imrq lq |
L z D ClShr lq | ClSh mSM merq imrq lq |
A u D cqhQr lq | cqhQ mSM merq imrq lq |

(wOMha)
L as rqUr r r r r r r rMl eqpr eqpr qq xuzh iua
ki a a AhqS uz M M xuW |
rMl mSM merq imrq lq |
L as UqUr U U U U U UMl eqpr eqpr qq xuzh U ki
mo mo AhqS uz M M xuW |
UMl mSM merq imrq lq |
L as sqUr s s s s s s sMl eqpr eqpr qq xuzh qqx
ki pr pr AhqS uz M M xuW |
sMl mSM merq imrq lq |
44

L as QqUr Q Q Q Q Q Q QMl eqpr eqpr qq xuzh qk

ki ax ax AhqS uz M M xuW |
QMl mSM merq imrq lq |
L as MqUr M M M M M M MMl eqpr eqpr qq xuzh
Axi ki pger pger AhqS uz M M xuW |
MMl mSM merq imrq lq |
L as xqUr x x x x x x xMl eqpr eqpr qq xuzh q
ki a a AhqS uz M M xuW |
xMl mSM merq imrq lq |

(wOMh qkr)
L as WqUr W W W W W W WMl eqpr eqpr qq xuzh zYs
ki mo mo AhqS uz M M xuW |
WMl mSM merq imrq lq |

(wQUxr Suqmr)
L as xiqpl qxsrkr lq | qxsrk mSM merq imrq lq |
L as AMwh Wsrkr lq | Wsrk mSM merq imrq lq |

(wQUi oW Sur mUi)

L as chQhQr lq | chQhQ mSM merq imrq
lq |
45

Li iiruUh Sui x xrk xzM xumcU xqmei

xlimi xli xli lq |
(qWuUW qsq) | qWuUqo mSM merq imrq lq | (3
uUq)
Apx q SW zUhai uixs |
pYir xqmr ipr iiruUhclq ||
All iiruUhcll qWuUqo mrjq |
iUruUhq

(A Ss)
L
L
L
L
L
L
L
L

as
as
as
as
as
as
as
as

uisr lq | uis mSM merq imrq lq |

uU lq | uUW mSM merq imrq lq |
uUWqZr lq | uUWqZ mSM merq imrq lq |
Alklr lq | Alkl mSM merq imrq lq |
lklr lq | lkl mSM merq imrq lq |
eqplr lq | eqpl mSM merq imrq lq |
qWlr lq | qWl mSM merq imrq lq |
xiqplr lq | xiqpl mSM merq imrq lq |

(iW mUi Sur)

L as qW qWwr Su uWlr lq | qW qWw Su uWl mSM
merq imrq lq |
46

Li iUruUh Sui x xrk xzM xumcU xqmei

xlimi xli xli lq |
(qWuUW qsq) | qWuUqo mSM merq imrq lq | (3
uUq)
Apx q SW zUhai uixs |
pYir xqmr ipr iUruUhclq ||
All iUruUhcll qWuUqo mrjq |
mgcquUhq

(zi m SumUi AzsxlSw)

L
L
L
L
L
L
L
L
L
L

as
as
as
as
as
as
as
as
as
as

eqplr lq | eqpl mSM merq imrq lq |

ClSr lq | ClS mSM merq imrq lq |
AmxUpr lq | AmxU mSM merq imrq lq |
xpr lq | x mSM merq imrq lq |
SzSirpr lq | ASir mSM merq imrq lq |
Aalr lq | Aal mSM merq imrq lq |
xkrpr lq | xk mSM merq imrq lq |
upr Supr lq | u Su mSM merq imrq lq |
uMqr lq | uMq mSM merq imrq lq |
rqr lq | rq mSM merq imrq lq |

L as qipr lq | qi mSM merq imrq lq |

L as SmUcUMpr lq | SmUcUM mSM merq imrq lq |
L as Spr lq | S mSM merq imrq lq |
47

L
L
L
L
L
L
L

as
as
as
as
as
as
as

qWlr lq | qWl mSM merq imrq lq |

lGir lq | lGi mSM merq imrq lq |
Uxpr lq | Ux mSM merq imrq lq |
qpr lq | q mSM merq imrq lq |
alkupr lq | alku mSM merq imrq lq |
piahpr lq | piah mSM merq imrq lq |
uhr lq | uh mSM merq imrq lq |

L
L
L
L
L
L
L
L
L
L

as
as
as
as
as
as
as
as
as
as

uxpr lq | ux mSM merq imrq lq |

ukUpr lq | ukU mSM merq imrq lq |
MUpr lq | xiqpl mSM merq imrq lq |
uru lq | ur mSM merq imrq lq |
xiqplr lq | xiqpl mSM merq imrq lq |
cUjr lq | cUj mSM merq imrq lq |
iqoUu lq | iqo mSM merq imrq lq |
lUSr lq | lUS mSM merq imrq lq |
rpr lq | r mSM merq imrq lq |
xqr lq | xq mSM merq imrq lq |

L
L
L
L
L
L
L
L

as
as
as
as
as
as
as
as

MoUr lq | MoU mSM merq imrq lq |

Supr lq | Su mSM merq imrq lq |
uwhu lq | uwh mSM merq imrq lq |
Dzlr lq | Dzl mSM merq imrq lq |
or lq | o mSM merq imrq lq |
Apr lq | Al mSM merq imrq lq |
SluliUr lq | SluliU mSM merq imrq lq |
ulrMpr lq | ulrM mSM merq imrq lq |

48

(iW)
L as U msr lq | ms mSM merq imrq lq |
L as xqWuU Su uWlr lq | xqWuU Su uWl mSM merq
imrq lq |

(iW)
L as qW Mwh qaUe Su uWlr lq | qW Mwh qaUe Su uWl
mSM merq imrq lq |
Li mgcquUh Sui x xrk xzM xumcU xqmei
xlimi xli xli lq |
(qWuUW qsq) | qWuUqo mSM merq imrq lq | (3
uUq)
Apx q SW zUhai uixs |
pYir xqmr ipr mgcquUhclq ||
All mgcquUhcll qWuUqo mrjq |
wuUhq

(xWxU Ak up mimgcuziUziSs maui qh)

L as LUuir lq | LUui mSM merq imrq lq |
L as mhQUMr lq | mhQUM mSM merq imrq lq |
49

L
L
L
L
L
L

as
as
as
as
as
as

uqlr lq | uql mSM merq imrq lq |

MqSr lq | MqS mSM merq imrq lq |
Agelr lq | Agel mSM merq imrq lq |
mwmSlir lq | mwmSli mSM merq imrq lq |
xupqr lq | xupq mSM merq imrq lq |
xmiMr lq | xmiM mSM merq imrq lq |

(pmU)
L as WiM pUu msr lq | WiM pUu mSM merq imrq
lq |
L as mUliM pUu msr lq | mUliM pUu mSM
merq imrq lq |
L as Aal pUu msr lq | Aal pUu mSM merq imrq
lq |
L as rqe pUu msr lq | rqe pUu mSM merq
imrq lq |
L as LMmS pUu msr lq | LMmS pUu mSM merq
imrq lq |
L as Ms pUu msr lq | Ms pUu mSM merq imrq
lq |
L as MUs pUu msr lq | MUs pUu mSM merq
imrq lq |
L as pqm pUu msr lq | pqm pUu mSM merq
imrq lq |
L as WOMz pUu msr lq | WOMz pUu mSM merq
imrq lq |

50

L as Acs pUu msr lq | Acs pUu mSM merq

imrq lq |
Li wuUh Sui x xrk xzM xumcU xqmei xlimi
xli xli lq |
(qWuUW qsq) | qWuUqo mSM merq imrq lq | (3
uUq)
Apx q SW zUhai uixs |
pYir xqmr ipr wuUhclq ||
All wuUhcll qWuUqo mrjq |
mgcme
s mjuriqMr alk Msmrq |
W AMziqMr mwmh Msmrq |
r uruiqMr km Msmrq |
U AalriqMr Sm Msmrq |
u AqiiqMrAqi Msmrq |
x xuiqMr iqosS xqxi UemcUl Msmrq |

51

qWuUW AlaWMq
Musrlp MzrbM qMOeeus
Wsqxsl xpr uUprSrl |
Mmslrl qkr q MPUblxil
eri eai qi x i uUWqZ il || 1 ||
iUi umS bU SUimUri prxZsiqippimi xur uri r |
mri Uml uc Uh spi er
uzri eaixu uUW rxiur pql || 2 ||
xiqiairxxSc mUcriWir
piSrxx lzrz asiex |
prmUuz palixW mUWimw
paui mUxiul puli uUkl || 3 ||
MxsrqSWxi Yszri MlSMssr
paui qWpU QxUWqu i |
iSm qxs kix Wxi Ws xqrSW
WUx c iSbi mhlW iu xWxq || 4 ||
ell lrixjl iuqShmr
qSpesiqlSmmhiicqU |
xiiqSi acUSW kUxumzqri zl xulp qq Sui || 5 ||

52

WUi Si kz xuzxlw
kUqlSUq mhmWUosmr |
AuUicOiMuxjMOUOlqZ
paui x i chQhQ xS mUi xji || 6 ||
piqMUucWximmUxmUiSkp li MsmliSssiSM |
ell Mjqi misxmosSs
iu i MOs SMO l cSusqolq || 7 ||
iqx oWs zlrOur mzclzcUmjqMsW cUurbUamxO |
piqlx SxrMMlm Mi pr
xMSm qZ qixiuq xWi rS || 8 ||
uSiupu muUWqZxiu
xMsTsS mh qlUUqqu r |
mPi x mO mmlirrU Mui mr
xixZklUar Mi r erquUq || 9 ||

53

qWuUW laWMq
Su QqZ iuSXbMqsllwql
q Si r qWz qlx Mrl uc lU |
ixr iuSralUWsbimpiurj mrxrlqlx puli umw mh mrhlqZ || 1 ||
Su iuimSmpupumhSwMqh
mSpilzxpuqsl u uk qr |
r SW pul iSrSraiuUsWi
x mUrx MUoecwM ugNTsqqm || 2 ||
chQhQqZhQSSrmmiUcNO WsmlqSWxeliOmmimiMOq |
qiqimUmljlqmi mhxiuSXbr krlqUupuSruzi xlimrq hi || 3 ||
uUW urjqlqlxasix iuSosi
xSrqmMiSkruxi mmiZsjWiq |
lSlkel MsiMs MhP uhiMq
mzrq mimqz xii li sPli ml || 4 ||
uUW iuqzweliw ml mhiqM xmlSx
zurmicUcUqW Zs iuqiSprjr |
iuimSqoexl qqxMi mm cMwli r
iw iu M zUmrqi SWliUuxjiq || 5 ||

54

ukU ussp uerx r iu lririqM

pil mwrwukMU mMmS Mqhq |
i rc pui Mqmruij rxqUk elxixrrqq ugNiuk pulqixiuur || 6 ||
qixxqramxi eQqixiu l zYlqrW
rmrgci SzMXbMqslzmxr q |
eli Mgcl clirirMzs rxixr izx
pru uUkl qq c i r mSxl || 7 ||
zrq iqUxhlrl xqkcQ eaihuraWsqSaqxsqxiqSuiq |
r iu UMmsl zuuUUW uUWll
pu xlSki Mj hqm mhli iw w || 8 ||

55

guhyEshwari
guhyEshwari is one of the 51 Shakti pIThAs and is one of the most important. Satis
gudA is believed to have fallen here. The temple is situated on the banks of river
bAgmatI in the city of kAtmaNDu. This is the Shakti of the famous pashupatinAth. This
temple is located about 2 km from the main pashupathinAth temple. Even though it is
one of the main Shakti pIThA, this temple gets only a handful of visitors (thus truly living
upto its name guhyA)
There is no idol or pindi at this temple. The temples garbhagRuhA is below the surface
and one has to go down a mitham like hall to reach the main altar. There is a stone
structure with a curvy bump hidden by flowers, clothes and a kavaca. It is possible to sit
around this structure to have a closer darshan of the Shakti.

These remain closed and not revealed unless the priest is asked about the form and
also to have the darshan of the form. Then the priest would lift a lid like covering and

56

then a hole would appear from which water is taken and given as the Prasad (see
picture above). This is considered as the true part of the Shakti.

The animal sacrifies are very prevalent in this temple. The tantric temples in India allow
animal sacrifices outside the garbha graha and within the temple premises. However, in
guhyeshwari temple, the sacrifice is given within the garbha graha. I witnessed it when I
went there a couple of years ago and was surprised to see that it happened next to the
main sanctum sanctorum and after the sacrifice, the blood was sprinkled on the
sanctum sanctorum.

The mantra and pUjA kramA for this Shakti is performed based on guhya kAlI kramA.
When enquired about the mantra (if it is bharatOpAsitA, ramOpAsitA, etc.), the priest
was unsure about it. The temple gets crowded during the navarAtrA festivals and the
kumAri festivals. Apart from that, it remains crowd free for most of the year. This also
allows for a very peaceful darshan. Guhya kAli sahasranAmA is chanted daily at this
temple.

For more information please visit: https://en.wikipedia.org/wiki/Guhyeshwari_Temple

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xS ulxWi
1. What is adhika mAsa?
The Hindu calendar has both calenders based on cycles of Moon and
Sun.While, lunar month is around 29.5 days long, solar month, whcih is the
usual calendar, is 30 to 31 days. The lunar year consists of 354 solar days and
solar year consists of 365 solar days. So, as years pass by each lunar month
starts earlier to the corresponding solar month, because of the difference of 11
days between the lunar and solar year. In every two or three solar years
difference between these two calendars becomes a full month or around 29
days. Hence, to compensate and get both calendars similar an extra month is
added which is called the adhika msa. This year 17th June will be the start of
adhika shda msa.
2. What do you mean by khndnusra and padrthnusra in poojas?
When different deities are invoked and worshipped these words are seen.
Khnda means section; padrtha means a thing or activity. So, while worshipping
if a certain service (upacra) is performed to all the deities invoked and then the
next upacara is done, this is called padrthnusra. If a certain deity is invoked
and all services are performed; then same set of upacra is performed to the
next deity, this is called khndnusra.

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3. If Guru is present in a pooja, but if another person is doing pooja, how the
sishyas should perform Smayika pooja? Whether through Guru or with
the Sadhaka, who does the pooja? Explain about the correct method of
tma ptra samarpaa after Smayika pooja?
It is very auspicious to do the pooja in the presence of r Guru. The shishya
should receive the vishesharghya through r Guru or get it touched by him.
Worship the guru paduka in the guru, the parama guru on his head and the
parameshti guru on the paramagurus head (imagine this mentally). Then tma
catushtaya are to be worshipped in his heart, and devta tarpa on the pooja
peeta. After reciting the tatva shodhana mantras, the request to offer into the
cidagni (Hoshyami) should be cleared by r Guru (Jushasva/Juhoti). Clean the
patra and offer the patra with dakshina to r Guru only in his hand. It is the
prerogative of r Guru to do samarpaa of the offered to the pooja peeta
through sadhaka, who does the pooja.
If r Guru is not present, take permission from Senior / Sadhaka to offer into the
cidagni and offer the cleaned patra to Sadhaka on a plate, not by the hand.

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- 603

Eight thousand years of yOgA dear

Might not take you to Her near
Light you seek within you clear
Right like mirror you merge full gear

60