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bagya suktham 1.Pratar agnim, Pratar Indram havamahe pratar mitra varuna , prathar aswina,
Prathar bhagam pooshanam Brahmanaspathim pratha soma muthaa rudram huvema.
At dawn we invoke Fire God (Agni), Indra , Sun god(Mithra) ,
God of rain(Varuna) and the two Aswini kumaras(Doctors)
At dawn we invoke Bhaga(God of fortune), poosha(God of way),
Brahmanaspathi (Teacher of devas) , Soma( moon God) and Rudra(God of anger).
2.Pratha arjitham bhaga mugram, huvema vayam puthra madhitheyo vidartha,
Adhraschid manya maana suraschid yam Bagam Bhakshithaya.
In the morning we make as our own Bhaga, who is the son of Adhithi and a great supporter,
And therefor even the gods who appear to be great are making Bhaga their own.
3.Bhaga parenthar bhaga sathyaradho bhage maam dhiyamudavaa dhadhanaa,
Bhaga parano janaya gobhir aswai bhaga para nrbhirnravantha sayaama
Oh Bhaga , cross our way, Oh Bhaga who gives true gifts, continue giving your gifts,
Oh Bhaga add cows and horses to our store, Oh Bhaga bestow on us men and kings.
4.Uthedanim bhaga vantha sayomotha paripithwa utha madhye ahnam,
Uthoditha magavana sooryasya vayam devaanaam sumathou sayama.
Make us one with wealth/luck and when light breaks and at noon,
And even at sunset , let us be under the good grace of the gods.
5.Bhaga eva bhagavanasthu Devaasthena vayam bhagavantha sayama,
Tham thavaa bhaga sarva ijjohaveethi sa no bhaga purethaa bhaveha.
Let Bhaga be the one who gives me wealth/luck , and Oh Gods, make us lucky,
Oh Bhaga we pray you with all our mind, that you bhaga be our leader here.
6.Samadhwaraoushaso namatha dadikraveva suchaye padhaaya,
Arvaacheenam vasuvidham bhagam no radhamivaswa vaajina aavahanthu.
Let due to our worship at dawn , make them come to a pure place like Dadikravan,
Similar to strong horses leading the chariot , let Bhaga turn towards us the essence of riches.
7.Aswaavathi rgamatheerna ushaso veeravathi sadamucchanthu bhadraa,
Ghartham duhaana viswatha para peethaa yuyam patha.
Karma and Reincarnation
Human suffering is one of religion’s most compelling mysteries: Why do the innocent suffer? Why does God permit evil? Is God helpless to act or does he choose not to? And if He chooses not to act, does that mean he is cruel? Or merely indifferent?
Vedanta takes the problem out of God’s court and places it firmly in our own. We can blame neither God nor a devil. Nothing happens to us by the whim of some outside agency: we ourselves are responsible for what life brings us; all of us are reaping the results of our own previous actions in this life or in previous lives. To understand this better we first need to understand the law of karma.
The word “karma” comes from the Sanskrit verb kri, to do. Although karma means action, it also means the result of action. Whatever acts we have performed and whatever thoughts we have thought have created an impression, both in our minds and in the universe around us. The universe gives back to us what we have given to it: ” Good actions and thoughts create good effects, bad ones create bad effects”.as Bagavan krishna said “As ye sow, so shall ye reap” jesus christ.
Whenever we perform any action and whenever we think any thought, an imprint—a kind of subtle groove—is made upon the mind. These imprints or grooves are known as samskaras. Sometimes we are conscious of the imprinting process; just as often we are not. When actions and thoughts are repeated, the grooves become deeper. The combination of “grooves”— samskaras—creates our individual characters and also strongly influences our subsequent thoughts and actions. If we anger easily, for example, we create an angry mind that is predisposed to react with anger rather than with patience or understanding. As water when directed into a narrow canal gains force, so the grooves in the mind create canals of behavior patterns which become extraordinarily difficult to resist or reverse. Changing an ingrained mental habit literally becomes an uphill battle.
If our thoughts are predominantly those of kindness, love, and compassion, our character reflects it, and these very thoughts will be returned to us sooner or later. If we send out thoughts of hatred, anger, or pettiness, those thoughts will also be returned to us.
Our thoughts and actions aren’t so much arrows as boomerangs—eventually they find their way back home. The effects of karma may come instantly, later in life, or in another life altogether; what is absolutely certain, however, is that they will appear at some time or other. Until liberation is achieved, we live and we die within the confines of the law of karma, the chain of cause and effect.
What happens at death if we haven’t attained liberation?
When a person dies, the only “death” is that of the physical body. The mind, which contains a person’s mental impressions, continues after the body’s death. When the person is reborn, the “birth” is of a new physical body accompanied by the old mind with the impressions or “grooves” from previous lives. When the environment becomes conducive, these samskaras again reassert themselves in the new life.
Thankfully, this process doesn’t go on eternally. When we attain God-realization or Self-realization, the law of karma is transcended, the Self gives up its identification with the body and mind, and regains its native freedom, perfection and bliss.
An Absurd Universe?
When we take a hard look around us, the world doesn’t seem to make much sense. If we go by appearances, it would seem that countless people have escaped the noose of fate: many an evil person has died peacefully in bed. Worse, good and noble people have suffered without apparent cause, their goodness being repaid by hatred and torture. Witness the Holocaust; witness child abuse.
If we look only on the surface, the universe appears absurd at best, malevolent at worst. But that’s because we’re not looking deeply; we’re only viewing this lifetime, seeing neither the lives that precede this one nor the lives that may follow. When we see a calamity or a triumph, we’re seeing only one freeze frame of a very, very long movie. We can see neither the beginning nor the end of the movie. What we do know, however, is that everyone, no matter how depraved, will eventually, through the course of many lifetimes and undoubtedly through much suffering, come to realize his or her own divine nature. That is the inevitable happy ending of the movie.
Doesn’t the law of karma make Vedanta a cold and fatalistic philosophy?
Not in the slightest.
Vedanta is both personally empowering and deeply compassionate. First, if we have created—through our own thoughts and actions—the life that we are leading today, we also have the power to create the life that we will live tomorrow. Whether we like it or not, whether we want to take responsibility or not, that’s what we are doing every step of the way. Vedanta doesn’t allow us to assign blame elsewhere: every thought and action builds our future experience.
Doesn’t the law of karma then imply that we can be indifferent to our fellow beings because, after all, they’re only getting what they deserve?
Absolutely not. If a person’s karma is such that he or she is suffering, we have an opportunity to alleviate that suffering in whatever way we can: doing so would be good karma. We need not be unduly heroic, but we can always offer a helping hand or at least a kind word. If we choose not to do whatever is in our limited power to alleviate the pain of those around us, we’re chalking up bad karma for ourselves. In fact, we’re really hurting ourselves.
Oneness is the law of the universe, and that truth is the real root of all acts of love and compassion. The Atman, my true Self, is the same Spirit that dwells in all; there cannot be two Atmans. Consciousness cannot be divided; it’s all-pervasive. My Atman and your Atman cannot be different. For that reason upanishad says: Love your neighbor as yourself because your neighbor IS yourself.
Reinterpretation of tantric philosophy
This development was spontaneous, though subjected to organization in the course of time. Different creeds were organized but the central purpose remained the same – the awakening of something in man which was unknown but not unheard of. It is true that there might have been people who joined the creed without any spiritual purpose, but such people were very few. Most people in India joined these different traditions with the definite purpose of awakening the sleeping power and harnessing it for a higher purpose.
From time to time each and every system underwent changes and adjustments with reference to the ceremonies and the original elements of worship. While the reference to animal sacrifice etc. was literally accepted in older traditions, in later traditions it came to mean a process of sacrificing the animal in man. Thus came the reinterpretation of tantric philosophy.
Here wine did not mean anything except the amrit or nectar which is produced internally through certain esoteric methods. Again maithuna did not mean cohabitation as is generally understood. It meant an act or a state of union between the individual and the collective consciousness, jivatman and paramatman. Thus the whole picture changed.
Further, mantra did not mean vedic mantras, audible pronouncements. Mantra came to be understood as a process of contemplation on an esoteric sound in order to break through the fetters of the lower consciousness. The root man means a process of contemplation, and tra means freedom, liberation, elimination, release and the like. So, mantra came to mean a process of chanting certain syllables in a particular way in order to bring about the fusion of empirical existence with transcendental existence.
Thus the entire philosophy of tantra undergoes a process of sublimation. Although you will not find any change in the mantra “I offer this animal” that is recited, the attitude becomes sacrificing the animal instinct in human awareness. Lord Shiva becomes Pashupati or ‘master of the animals’. While the worshipper chants the mantra of sacrifice, he becomes aware of the possibility of mastering the animal instinct.
How to kill that animal and how to transcend the lower awareness? It is possible that one can soar high in spiritual life without suppressing the natural life one has developed through the course of evolution. Here tantric sadhana becomes a true life boat. It does not ask anyone to deny the natural demands of life. You have to spiritualize them and thus exhaust the samskaras. If you cannot give up your old habit of drinking, it does not matter. You continue it as an ingredient of your tantric worship
A Yakshini is a species of supernatural entity, in some ways similar to a fairy. A Yaksha is male, a Yakshini female. In the Uddamareshvara Tantra36 of these beings are described, together with their mantras and ritual prescriptions. By soliciting their aid various powers are said to accrue to the devotee.
Uddamareshvara is a name of Lord Shiva and means “Lord of the Extraordinary”. His retinue consists of a host of disreputable beings, fiends, ghouls, &c. which he has forced into his service.
Yakshas and Yakshinis are attendants or servitors of Lord Kubera, who has all the earth’s treasure within his domain. A similar list is given in theTantraraja Tantra. There it is said that they are givers of whatever is desired, each having 2 arms, fair bodies, wearing fine clothing of different hue, young and wanton, adorned with garlands of flowers, smeared with orpiment. Alternative mantras from this tantra are formed as follows: Hrim Shrim Nityadrave Mada …. (name of Yakshini) Shrim Hrim.
(1) Vichitra (The Lovely One): The mantra is to be inscribed on the bark of a fig tree, and should be recited 20,000 times. A sacrifice into a fire should be made of white flowers with wine and clarified butter. The mantra reads Om Vichitre Chitrarupini Me Siddhim Kuru Kuru Svaha. She bestows all desires.
(2) Vibhrama (Amorous One): The mantra should be written with dust from the cremation ground at night time. One should be naked. She should be worshipped with ghee, camphor and the mantra should be recited 20,000 times. Om Hrim Vibhrame Vibhramangarupe Vibhramam Kuru Rahim Rahim Bhagavati Svaha.
(3) Hamsi (Swan): The rite should be performed at the outskirts of a city. Lotus leaves and ghee should be used, and the mantra is to be recited 10,000 times. Om Drim Namo Hamsi Hamsavahini Klim Klim Svaha. She reveals the whereabouts of buried treasure, and grants an unguent with which one may see through solid objects.
(4) Bhishani (Terrifying): The ritual is to be performed at the junction of 3 paths. The mantra is to be recited 10,000 times. Camphor and ghee are to be used as the offering. Om Aim Drim Mahamode Bhishani Dram Dram Svaha.
(5) Janaranjika (Delighting Men): The mantra is to be recited at night 20,000 times under a Kadamba tree. Camphor, sandalwood and ghee are employed. Om Hrim Klim Janaranjike Svaha. She gives great good fortune and happiness.
(6) Vishala (Large Eyed): Inscribe the mantra on tamarind bark. Recite it 10,000 times. Offer 100 leaves, flowers and ghee. Om Aim Hrim Vishale Stram Strim Ehyehi Svaha. She gives the alchemical elixir.
(7) Madana (Lustful): Recite the mantra 10,000 times next to the gateway of a pure king. Offer with the sap from jasmine flowers. Om Hrim Madane Madanavidambini Alaye Sangamam Dehi Dehi Shrim Svaha. She gives a cure-all pill.
(8) Ghanta (Bell): Recite 20,000 times before a beautiful bell. Om Aim Drim Purim Kshobhaya Prajah Kshobhaya Bhagavati Gambhirasvapne Svapne Svaha. She gives the ability to enchant the world.
(9) Kalakarni (Ears Adorned with Kalas): Recite the mantra 10,000 times, offer 100 blades of grass together with wine. Om Hum Kalakarni Thah Thah Svaha. Success in recitation brings a shakti.
(10) Mahabhaya (Greatly Fearful): Seated on a pile of bones, do the ritual in a shmashana. Recite the mantra 10,000 times. Success brings protection from disease. Om Drim Mahabhaye Prem Svaha. She gives freedom from fear and the secret of alchemy, also freeing one from grey hair and signs of old age.
(11) Mahendri (Greatly Powerful): Success in the mantra means the person is able to fly and go anywhere. Perform it near a Tulsi plant when a rainbow is present. Om Hrim Mahendri Mantrasiddhim Kuru Kuru Kulu Kulu Hamsah Soham Svaha. One obtains Patala Siddhi.
(12) Shankhini ( Conch Girl ): Perform at sunrise, using Karavira flowers and ghee. Success brings fulfilment of any desire. Om Hrim Shankhadharini Shankhadharane Dram Drim Klim Shrim Svaha.
(13) Chandri (Moon Girl): Her sadhana is as (12) above.
(14) Shmashana (Cremation Ground Girl ): A pure person should recite her mantra 40,000 times in the shmashan. He or she should be completely naked, smeared with ash of the cremation ground. She gives treasure, destroys obstacles, and one is able to paralyse folk with a mere glance. Om Dram Drim Shmashana Vasini Svaha.
(15) Vatayakshini: The rite should be done at night, at the junction of 3 paths, next to a fig tree. She gives the secrets of alchemy, celestial gems and clothes. The mantra is to be recited 30,000 times. She also gives a divine and magical unguent. Om Shrim Drim Vatavasini Yakshakulaprasute Vatayakshini Ehyehi Svaha.
(16) Mekhala (Love Girdle): If the practitioner goes to the root of Madhuka tree in blossom on the 14th day of the lunar cycle, and pronounces her mantra, a magical unguent is obtained which accomplishes all. Om Drim Hum Madanamekhalayai Madanavidambanayai Namah Svaha.
(17) Vikala: Recite the mantra for 3 months. Be in a hidden place. She yields the desired fruit. Om Vikale Aim Hrim Shrim Klim Svaha.
(18) Lakshmi (Wealth): Make a fire in one’s own home, using red scented blossoms and reciting the mantra 10,000 times. She gives Lakshmi Siddhi, the secrets of alchemy, and heavenly treasure. Om Aim Hrim Shrim Lakshmi Kamaladharini Hamsah Soham Svaha.
(19) Malini ( Flower Girl ): Recite the mantra at a crossroads 10,000 times. She gives Khadga Siddhi, which means being able to stop any weapon. Om Drim Om Namo Malini Stri Ehyehi Sundari Hams Hamsi Samiham Me Sangabhaya Svaha.
(20) Shatapatrika ( 100 Flowers ): The mantra should be recited in a wood. A fire is to be made, and 100 blossoms cast therein. Om Drim Shatapatrike Dram Drim Shrim Svaha.
(21) Sulochana (Lovely Eyed): Recite 30,000 times on a riverbank. A fire is to be built, and ghee and other pleasant substances offered. This gives Paduka Siddhi, enabling one to travel at great speed through the aethers. Om Dram Klim Sulochane Siddhim me Dehi Dehi Svaha.
(22) Shobha: Wear red clothes. Repeat the mantra on the 14th day. The Devi gives the power of full enjoyment and the appearance of great beauty. Om Drim Ashoka Pallava Karatale Shobhane Shrim Kshah Svaha.
(23) Kapalini (Skull Girl): She gives Kapala Siddhi. Recite her mantra 20,000 times, offering boiled rice and various other pleasant foods. She gives the power to go anywhere in the aethers in one’s sleep, and also to go to any great distance away. Om Kapalini Dram Drim Klam Klim Klum Klaim Klaum Klah Hamsah Soham Sa Ka La Hrim Phat Svaha.
(24) Varayakshini: At a riverbank recite her mantra 50,000 times. A fire is to be lit and ghee and other fragrant things cast into it. Om Varayakshini Varayaksha vishalini Agaccha Agaccha Priyam me Bhavatu Haime Bhava Svaha.
(25) Nati (Actress): Having gone to the root of a fine Ashoka tree, make a circle using sandal oil. One is to be naked, pronouncing the mantra 1000 times, and offering the rasa to the yakshini. The worship is done at night. The Nati gives hidden treasure, an alchemical unguent, and the power of mantra yoga. Her mantra is Om Drim Nati Mahanati Rupavati Drim Svaha.
(26) Kameshvari: For a month the mantra is to be recited 3000 times at each twilight. Make a fire, cast into it flowers, incense, food &c. At midnight the Devi comes and has intercourse, and gives gems, clothes, secrets of alchemy and the alchemical substance itself. Om Hrim Agaccha Agaccha Kameshvari Svaha.
(27) (28) The text states these have already been described. (?)
(29) Manohara (Fascinating): On a beautiful pleasant river bank the mantrin is to make a circle using sandal oil. The mantra is to be pronounced 10,000 times. Om Hrim Sarvakamada Manohare Svaha.
(30) Pramoda (Fragrant): For one month rise at midnight, pronounce the mantra 1000 times. Om Hrim Pramodayai Svaha.
(31) Anuragini (Very Passionate): Using kumkum draw an image of a beautiful Devi on birch bark. Invoke the Devi therein, worshipping her with flame, incense, flowers &c. Then recite the mantra 1000 times. Do this for one month at the 3 twilights. At midnight She comes, showering the sadhaka daily with one thousand golden coins. Om Anuragini Maithunapriye Yakshakulaprasute Svaha.
(32) Nakhakeshi: Go naked and with dishevelled hair to the side of the house, and for 21 days do the worship at night. At midnight she comes, yielding her fruit. Om Hrim Nakhakeshike Svaha.
(33) Bhamini: Recite her mantra for 3 days whenever there is an eclipse from the period of contact to departure of the eclipse. She yields a very wonderful unguent. If smeared with this, then women are allured and one finds treasure. Om Hrim Yakshini Bhamini Ratipriye Svaha.
(34) Padmini is said to be included in (35) below.
(35) Svarnavati: Make a circle using sandal oil at the root of a fig tree. Offer food and so forth to the Yakshini. Recite the mantra every day for a lunar month. Recite the mantra 1000 times daily. Then she comes, giving Anjana Siddhi. Om Hrim Agaccha Agaccha Svarnavati Svaha.
(36) Ratipriya (Fond of Love): Make an image of a golden Devi on cloth, writing one’s own name inside. The image should be very alluring, covered in beautiful jewels. Offer red flowers, recite her mantra 1000 times for 7 days. The 25th day after the worship starts she comes at night. Om Hrim Ratipriye Svaha. ( My personal opinion, All sadhana should be done under the personal direction of a guru or a spiritual teacher. this blog is only for your information )
A lot has been said about the necessity of a guru in the path of Thantra. In tantric sadhana the guru is the first and most indispensable element. Selection of the guru is the foremost item in tantric sadhana. The female guru is considered to be very powerful. Wherever there is a custom of traditional tantric initiation, the mother becomes the initiating guru. The guru is none other than the Divine Mother herself, descended into the world in order to elevate the aspirant. As one lamp is lit at the flame of another, so the divine shakti consisting of mantra is communicated from guru to disciple. However, the selection of a guru for tantric initiation is really a difficult job for the simple reason that such gurus do not make themselves known at all. Therefore, initiation into tantra depends on the guru, while the disciple has only to prepare himself. When the guru feels that the disciple is ready, then he initiates him into the tantric tradition. As such, the problem of finding a proper guru for tantric sadhana should not arise at all. When the disciple is ready, the guru will be shown The tantric guru may be a sannyasin( A Thantric follower, Like Sree Ramakrishna Paramahamsar ,sivananda saraswathi swami)or a householder, but what is Wanted is that he is proficient in his art and does not use the power for evil purposes. Although a householder guru can have the authority to impart the knowledge, yet it should not mean that one can become a guru just because he is a householder. Since the householder is accepted as a responsible member of society and has a great understanding of the average person, he is also allowed to act as a guru provided he knows the science.
In India, Sadakan(vipran/Brahman) who know this art and give initiation live the life of an average householder. However, one must remember that the married life of a Hindu sadakan, and still more that of a spiritually-minded Hindu sadakan , is glorious, disciplined and self-controlled. There is a great difference in ideals, outlooks, practices and results in the lives of a Hindu householder and an average western householder