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125,000 OM's
are on this page!
by Swami Jnaneshvara Bharati
SwamiJ.com
(See the Om Mantra Article)
(more fun)
It is said that 125,000 recitations of a mantra will bring mantra siddhi, the realization of a notable level of benefit from the mantra. While this web page is created in a spirit of playfulness, who knows, it might just have an effect to scroll down it one time. By holding down the "down arrow" key, it will scroll slowly through the 125,OOO OMs below. If you're really in a hurry to finish this visual japa (recitation) practice, hold down the "page down" key.
In the Yoga Sutras, Patanjali says that practicing one-pointedness of mind is the antidote (sutra 1.32) for nine different obstacles (sutra 1.30), including illness, procrastination, doubt, negligence, laziness, cravings, confusion, failure to do practices, and losing ground you've already gained. As if that's not enough, he goes on to say that these nine bring along four more obstacles (sutra 1.31), including pain, sadness, anxiety, and irregular breath.
Isn't it great to know that the single solution of one-pointedness is one of the highest antidotes to these problems! Remembering mantra is an age old method for doing this, whether you call it mantra japa, remembering the word, or
repeating affirmations. You can do it aloud, mentally recite or remember, or fill out a page of paper with written mantras--each of these ancient methods is effective in its own way. Or, just scroll down! :)
Yoga Nidra CD Swami Jnaneshvara
---
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This post features mantra siddhi powers showcasing mantra siddhi for psychokinesis videos. I know that seems like a mouthful! What does it really mean though?
Essentially, siddhis are just powers that are attained through spiritual practice. A mantra siddhi is a power attained through doing a specific mantra. A mantra is simply a repeated word or sound to help one concentrate or focus, especially during meditation.
The videos featured here contain mantras repeated to help attain the mantra siddhi powers of psychokinesis. Psychokinesis is the reputed ability to move objects by thought or mind power alone. Chris Zanetti who created these videos notes that he uses them to help his focus and concentration when attempting psychokinesis and recommends using a psi wheel when practicing. To see what a psi wheel is check out the video in the gallery of a young girl attempting psychokinesis using a psi wheel.
Now, not to burst your bubble or anything, but I’ve read on other sites that in order to attain the mantra siddhi of any particular power you should repeat or listen to the mantra 125,000 times – and this within a 48 day time span at 3-108 times per session depending on various factors. Hey, nobody said it would be easy! So, if you are trying to learn how to move the salt shaker with your mind you may be better off just having someone else pass it to you…
But, if you do have some time why not give the mantra siddhi powers videos above and below a try. Who knows, it might not take 125,000 reps before your begin passing the salt on your own!
Young girl practices psychokinesis using a psi wheel.
Tags: develop psychokinetic powers, learn psychokinesis, mantra for psychokinesis, mantra siddhi,mantra siddhi powers, mantra siddhi videos, psi wheel, psychokinesis, siddhi powers
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Mantras For Overcoming obstacles and attaining intelligence
GANPATI MANTRAS: (For overcoming obstacles, attaining success, intelligence and wealth because Lord Ganesha is the Lord of Riddhi, Siddhi and Buddhi)
"Shri Ganeshay Namah"
"Om Ganeshay Namah"
"Om Gang Ganadhirajaay Namah"
"Om Shri Manmahaganaadhipatye Namah"
"Vakratundaay Hung"
This is favourite Mantra of Lord Ganesha. For Mantra Siddhi it should be recited 1 lakh 25000 times. Follow Bramhcharya during Mantra meditation. It gives Riddhi, Siddhi, Buddhi and complete
financial prosperity.
"Om Hreeng Greeng Hreeng"
This is Shaktivinayak Mantra. This Mantra brings financial prosperity, inflow of money, landed property, house, glory, reputation, vehicle etc. quickly. For Mantra Siddhi recite it 5 lakh times. This manta is very popular because it yields quick results.
"Hastipishachilikhey Swaha"
This Mantra is very very important. It brings financial prosperity and materialistic success. This is a Tantrik Mantra.
"Om Ganesh Rhinam Chhindhi Vareniyam Hung Namah Phutt"
This is Rhinaharta Ganesha Mantra. This Mantra is best for the eradication of poverty and debts. If this Mantra is recited even once debt and poverty shall never enter inside one's house.
-
"Om Shreeng Hreeng Kleeng Glaung Gang Ganapatye VarVarad Sarvajanmey Vashmanay Tha Tha."
Before starting any auspicious ceremony or work Lord Ganpati should be worshipped. This is one of the most powerful Mantras of Lord Ganpati. Lord Ganpati destroys all types of obstacles. Man can attain everything in his life with the blessing of Lord Ganpati, he can achieve materialistic as well as spiritual progress, because, he is the only one God which can bring both types of progress simultaneously.
This Mantra can be recited for attaining all types of Siddhis, prosperity and intellect because he is the Lord of Ridhi (prosperity),
Siddhi (success) and Buddhi ( intellect).
By reciting this Mantra all sorts of sins and diseases also get eradicated. For Mantra Siddhi recite it 1 lakh times. This Mantra is very effective for appeasing Mercury and Rahu.
"Rayaspaushasaya Dadita Nidhido Ratan Dhatuman
Rakshohanovalaghano Vakratundaay Hung"
This is most important and secret Mantra of Lord Ganapati.
"Om Shreeng Gang Soumyaay Ganapatye Var Varad
Sarvajanmmey Vashmanay Swaha"
This Laxmi Vinayak Mantra is combined Mantra of Goddess Laxmi and Lord Ganesha. It should be recited 5 lakh times for its Siddhi. Stay away from sexuality during Mantra meditation. This meditation Sadhana programme should be completed with in 24 days in the maximum.
"Vakratundaikdaikdanshtraay Kleeng Hreeng Shreeng Gang GanapatyeVar Varad Sarvajanam mey Vashmanay Swaha"
This is Trailokya Mohan Kar Ganesha Mantra. his is most useful for ypnotism. It brings special glow on he face of the person who recites it. As a result who so ever comes in contact gets hypnotised. Your eyes should be focussed on an idol of Lord Ganesha during Mantra meditation. Follow Bramhcharya and recite it 1 lakh times
for Mantra Siddhi.
"Om Hung Gang Glaung Haridra Ganapatye Var Varad
Sarvajan Hridayam Stambhay Stambhay Swaha"
This is Haridra Ganesh Mantra. This is a boon for improving marital happiness, enhancing sexual pleasure, enjoying new heights and ecstasy in conjugal felicitation, overcoming impotency and for semen retention. Rosary of bulbs of turmeric should be used for Mantra meditation. Yellow clothes and yellow colour Asana should be used. It is essential to follow Bramhcharya during Mantra meditation.
"Om Namo Siddhivinayakaay Sarvakaryakartrey
Sarvastree Purushakarshanaay Shreeng Om Swaha."
This is Siddhi Vinayak Mantra. This Mantra is considered most auspicious, most powerful and most significant. Every person should recite this Mantra at least 108 times every day. This is a very potent Mantra. People prefer to attain the Siddhi of this Mantra before starting any other type of Mantra Sadhana because it makes the path of Sadhana easier.
Join Date: March 2006 Location: Italy Age: 27 Posts: 594 Reputation: 6007
Namaste all.
In the first verses of the fourth chapter of Yoga-sutra Patanjali says:
1. The Siddhis (powers) are attained by birth, chemical means, power of words, mortification, or concentration.
By http://www.yoga-age.com/sutras/pata4.html the commentary of Swami Vivekananda:
Sometimes a man is born with the Siddhis, powers, of course, those he had earned in his previous incarnation. This time he is born, as it were, to enjoy the fruits of them. It is said of Kapila, the great father of the Sankhya philosophy, that he was a born Siddha, which means literally a man who has attained to success.
The Yogis claim that these powers can be gained by chemical means. All of you know that chemistry originally began as alchemy; men went in search of the philosopher's stone and elixirs of life, and so forth. In India there was a sect called the Rasayanas. Their idea was that ideality, knowledge, spirituality, and religion were all very right, but that the body was the only instrument by which to attain to all these. If the body came to an end every now and again, it would take so much more time to attain to the goal. For instance, a man wants to practice Yoga, or wants to become spiritual. Before he has advanced very far he dies. Then he takes another body and begins again, then dies, and so on. In this way much time will be lost in dying and being born again. If the body could be made strong and perfect, so that it would get rid of birth and death, we should have so much more time to become spiritual. So these Rasayanas say, first make the body very strong. They claim that this body can be made immortal. Their idea is that if the mind manufactures the body, and if it be true that each mind is only one outlet to the infinite energy, there should be no limit to each outlet getting any amount of power from outside. Why is it impossible to keep our bodies all the time? We have to manufacture all the bodies that we ever have. As soon as this body dies, we shall have to manufacture another. If we can do that, why cannot we do it just here and now, without getting out of the present body? The theory is perfectly correct. If it its
possible that we live after death, and make other bodies, why is it impossible that we should have the power of making bodies here, without entirely dissolving this body, simply
changing it continually? They also thought that in mercury and in sulphur was hidden the most wonderful power, and that by certain preparations of these a man could keep the body as long as he liked. Others believed that certain drugs could bring powers, such as flying through the air. Many of the most wonderful medicines of the present day we owe to the Rasayanas, notably the use of metals in medicine. Certain sects of Yogis claim that many of their principal teachers are still living in their old bodies. Patanjali, the great authority on Yoga, does not deny this.
The power of words. There are certain sacred words called Mantras, which have power, when repeated under proper conditions, produce these extraordinary powers. We are living in the midst of such a mass of miracles, day and night, that we do not think anything of them. There is no limit to man's power, the power of words and the power of mind. Mortification. You find that in every religion mortification and asceticisms have been
practised. In these religious conceptions the Hindus always go to the extremes. You will find men with their hands up all their lives, until their hands wither and die. Men keep standing, day and night, until their feet swell, and if they live, the legs become so stiff in this position that they can no more bend them, but have to stand all their lives. I once saw a man who had kept his hands raised in this way, and I asked him how it felt when he did it first. He said it was awful torture. It was such torture that he had to go to a river and put himself in water, and that allayed the pain for a little while. After a month he did not suffer much. Through such practices powers (Siddhis) can be attained.
Concentration. Concentration is Samadhi, and that is Yoga proper; that is the principal theme of this science, and it is the highest means. The preceding ones are only secondary, and we cannot attain to the highest through them. Samadhi is the means through which we can gain anything and everything, mental, moral, or spiritual.
I don't know the chimical means to obtain siddhis. I don't know mantras to obtain siddhis.
I can't practice mortification because I need a healthy body to work.And then I would offend Lord Vishnu.Lord Krishna says in Srimad Bhagavad Gita,chapter 17,verses 5-6:
- - - - - - - -
Those who undergo severe austerities and penances not recommended in the scriptures, performing them out of pride and egoism, who are impelled by lust and attachment, who are foolish and who torture the material elements of the body as well as the Supersoul dwelling within, are to be known as demons.
About concentration (samadhi)...I will never reach it if I don't conquer prana first.And this is very dangerous.Some yogis eve died during pranayama.
So,for me the only way to obtain siddhis (occult powers) are mantras. __________________
I aspire to be the servant of the servant of Lord Krishna
#2
13 April 2006, 04:00 PM
orlando
Aspiring vaishnava
Join Date: March 2006 Location: Italy Age: 27 Posts: 594 Reputation: 6007
Now,please read the following sutras of third chapter:
16. By making Samyama on the three sorts of changes comes the knowledge of past and future.
l7. By making Samyama on word, meaning and knowledge, which are ordinarily confused, comes the knowledge of all animal sounds.
18. By perceiving the impressions, (comes) the knowledge of past life.
19. By making Samyama on the signs in another's body, knowledge of his mind comes. 20. But not its contents, that not being the object of the Samyama.
21. By making Samyama on the form of the body, the perceptibility of the form being obstructed and the power of manifestation in the eye being separated, the Yogi's body becomes unseen.
22. By this the disappearance or concealment of words which are being spoken and such other things are also explained.
23. Karma is of two kinds � soon to be fructified and late to be fructified. By making
Samyana on these, or by the signs called Arishta, portents, the Yogis know the exact time of separation from their bodies.
24. By making Samyama on friendship, mercy, etc.,the Yogi excels in the respective qualities.
25. By making Samyama on the strength of the elephant and others, their respective strength comes to the Yogi.
26. By making Samyama on the Effulgent Light, ), comes the knowledge of the fine, the obstructed, and the remote.
27. By making Samyama on the sun, (comes) the knowledge of the world. 28. On the moon, (comes) the knowledge of the cluster of stars.
29. On the pole-star, (comes) the knowledge of the motions of the stars. 30. On the navel circle, (comes) the knowledge of the constitution of the body. 31. On the hollow of the throat, (comes) cessation of hunger.
32. On the nerve called Kurma, (comes) fixity of the body.
33. On the light emanating from the top of the head, sight of the Siddhas.
Siddhas are beings who are a little above ghosts When the Yogi concentrates his mind on the top of his head, he will see these Siddhas. The word Siddha does not refer to those men who have
become free � a sense in which it is often used.
34. Or by the power of Pratibha, all knowledge. 35. In the heart, knowledge of minds.
36. Enjoyment comes from the non-discrimination of the soul and Sattva which are totally different because the latter's actions are for another. Samyama on the self-centred one gives knowledge of the Purusha.
37. From that arises the knowledge belonging to Pratibha and (supernatural) hearing, touching, seeing, tasting and smelling.
38. These are obstacles to Samadhi; but they are powers in the worldly state. 39. When the cause of bondage of the Chitta has become loosened, the Yogi, by his knowledge of its channels of activity (the nerves), enters another's body.
40. By conquering the current called Udana the Yogi does not sink in water or in swamps, he can walk on thorns etc., and can, die at will.
41. By the conquest of the current Samana he is surrounded by a blaze of light. 42. By making Samyama on the relation between the ear and the Akasha comes divine hearing.
43. By making Samyama an the relation between the Akasha and the body and becoming light as cotton-wool etc., through meditation on them, the yogi goes through the skies. 44. By making Samyama on the "real modifications" of the mind, outside of the body, called great disembodiedness, comes disappearance of the covering to light.
45. By making Samyama on the gross and fine forms of the elements, their essential traits, the inherence of the Gunas in them and on their contributing to the experience of the soul, comes mastery of the elements.
46. From that comes minuteness and the rest of the powers, "glorification of the body," and indestructibleness of the bodily qualities.
47. The "glorification of the body" is beauty, complexion, strength, adamantine hardness. 48. By making Samyama on the objectivity and power of illumination of the organs, on egoism, the inherence of the Gunas in them and on their contributing to the experience of the soul, comes the conquest of the organs.
49. From that comes to the body the power of rapid movement like the mind, power of the organs independently of the body, and conquest of nature.
50. By making Samyama on the discrimination between the Sattva and the Purusha come omnipotence and omniscience.
53. By making Samyama on a particle of time and its precession and succession comes discrimination.
54. Those things which cannot be differentiated by species, sign, and place, even they will be discriminated by the above Samyama.
Now,I am almost sure that someone will make me note the verse 38:These are obstacles to Samadhi; but they are powers in the worldly state.
As a visistadvaitin,I don't consider the raja-yoga samadhi the way to obtain moksha.I would like to obtain siddhis (occult powers).
As I earlier said,my only possibility to obtain siddhis are the mantras.
I would really thank and bless him/her! Regards,
Orlando.
__________________
I aspire to be the servant of the servant of Lord Krishna
#3
13 April 2006, 04:17 PM
Singhi Kaya
Banned
Join Date: April 2006 Posts: 455 Reputation: 45
First decide whether you want money or you want siddhis!
#4
13 April 2006, 04:38 PM
orlando
Aspiring vaishnava
Join Date: March 2006 Location: Italy Age: 27 Posts: 594 Reputation: 6007
Namaste.
Dear Singhi Kaya,are the two things incompatible? However,thanks to siddhis i would not need money.
I could live without eat and drink.When I would like to make a pilgrimage,i could go to India just by the power of my mind.
I wait other answers. Regards,
Orlando.
__________________
I aspire to be the servant of the servant of Lord Krishna
#5
16 April 2006, 03:48 AM
orlando
Aspiring vaishnava
Join Date: March 2006 Location: Italy Age: 27 Posts: 594 Reputation: 6007
Namaste all.
Please could someone write mantras that I may use in order to obtain siddhis? This questions is very important for me.Please answer.
Regards, Orlando.
__________________
I aspire to be the servant of the servant of Lord Krishna
#6
16 April 2006, 02:17 PM
orlando
Aspiring vaishnava
Join Date: March 2006 Location: Italy Age: 27 Posts: 594 Reputation: 6007
Namaste all.
At http://www.hindudharmaforums.com/showthread.php?t=131 I already wrote the reasons because
I wish wealth. By http://www.srimadbhagavatam.com/11/15/17/en r u r r v p r p ot tr k o 'v sī t SYNONYMS
r u � w t out qu t s r � in Brahman; mayi � M r � co c tr t v � pur � the mind; parama- � the greatest pp ss p ot � obtains; yatra � w r k � s r v sī t � is completely fulfilled.
TRANSLATION
One who fixes his pure mind on Me in My manifestation as the impersonal Brahman obtains the greatest happiness, wherein all his desires are completely fulfilled.
PURPORT
P r , or "t r t st pp ss," r c t s t r t st t r pp ss, s c t s c r st t Śrī -B v t t t vot s o p rso esire, or k . O w o s p rso s r s c rt w t t t r wor , o t t r p tfor t r t st pp ss s k v s t -siddhi, or the perfection of completely obtaining anything that one desires.
I desire to became wealthy by winning at lottery.
Please could someone write the mantra to be recited in order to acquire Paramananda siddhi? Regards,
Orlando.
__________________
I aspire to be the servant of the servant of Lord Krishna
#7
16 April 2006, 10:22 PM
Namo Narayana
Banned
Join Date: March 2006 Location: NorthEast, USA Age: 39
Posts: 246 Reputation: 4
Orlando, there could be mantras like what you want. But i doubt if any of the forum members would know. being a devotee of vishnu, u should not try for lottery or some quick fortune. if you are a real devotee , no matter where you are the lord will be with you. you wont feel that not visiting india is a big handicap. you need to pick up and read the life history of the azhwars and nayanmars to get inspiration. most of the times reading scriptures alone doesnt give you much inroads. it is like studying the formula e=mc2 a single line equation and thinking that is all science is about and trying to become a scientist. but only if you read into the life story of einstein you will know what struggles and inspirations need to become a true scientist.
this is just an analogy. there is no big siddhi mantra. if you want these huge boons, chant ashtakshara mantra. as simple as that. all mantras are like rivers they lead to the same ocean.
#8
17 April 2006, 02:04 AM
orlando
Aspiring vaishnava
Join Date: March 2006 Location: Italy Age: 27 Posts: 594 Reputation: 6007
Namaste.
Namo Narayana,you wrote:"if you are a real devotee , no matter where you are the lord will be with you. you wont feel that not visiting india is a big handicap."
Please note that make pilgrimage in India is just one of the reasons of my wealth desire. Because of my job,I have to do with people that make me suffer psicologically.
Suffering is worse than sensual pleasure to destroy mental peace.
And about ashtakshara mantra,this mantra can be recited only after a bath and in complete purity. I look for a mantra (related to Sriman-Narayana) that can be recited always without rules.What about Om Namo Bhagavate Vasudevaya?
Dhruva Maharaja pleased Lord Vishnu by reciting Vasudeva mantra and had His darshan. Regards,
Orlando.
__________________
I aspire to be the servant of the servant of Lord Krishna
#9
21 January 2012, 09:23 PM
bobbysandhu
Join Date: January 2012 Posts: 1
Reputation: 10
Re: Mantras for obtain siddhis
its said reciting the om mantra 125,000 times blesses one with sidhis
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Fundamentals of Mantra Sadhana or Practice
By Shankara Bharadwaj Khandavalli
There are different types of mantras. Some of the mantras, especially nama mantras (names of gods), are chanted repeatedly. In some cases, mantras are arranged and chanted
in a particular sequence. Their chanting involves elaborate procedure and austerity.
Contents [hide] 1 Approaches 2 Rules of Chanting 3 Modes of Japa 4 Mantra-Anusthana 5 Mantra Upasana and
Purascarana 6 Mantra Siddhi 7 Some axioms of mantra
marga
Approaches
Mantra is not just the word, but the set of word, its intonation and meaning. Any of these independently does not qualify to be called mantra. It is said that the word along with its intonation is mantra (sa swaro mantraah), while the same word when not accompanied by its intonation is for contemplation of the meaning alone.
Thus usually it is not the text/word used but the approach that differentiates the nature of worship. Broadly, there are three approaches – bhava, tatva cintana and mantra.
In Bhakti margaNama mantras, slokas and stotras (a collection of slokas in praise of the Devata) are used for worship. The object of worship is usually the devata, and object of meditation is usually the form, qualities and glories of devata. The stuti or nama is used as the symbol of devata. While mantra vidya is dhvani pradhana, these are bhava pradhana, meaning devotion is all important in them. It is good to chant them without errors, but errors in pronunciation or intonation are not harmful as they are in mantra vidya.
In Mantra marga Mantras, slokas, suktas are used for worship. This involves practice of chanting, uniting one’s consciousnesswith the sound. The mantras can be beejas, nama mantras, portions of or complete suktas. While mantras and suktas are used primarily in mantra marga, slokas also get the status of mantras. For
instance each verse of the Candi Saptasati ofMarkandeya Purana is used as a mantra in Candi Yaga. The slokas of Saundaryalahari are also used as mantras. Besides, the individual names in stotras are arranged as a sequence of nama mantras (called namavali) for worship. Namavali is one of the popularly practiced norms. Thus while
In Jnana marga, the meaning of mantra is contemplated on, through which the nature (tatva) of the mantra/devata, and eventually the object of spiritual philosophy is realized. The mantras used in jnana marga are usually the nishkala or mahavakyas (four mantras taken from each of the four Vedas that are said to contain their essence).
Rules of Chanting
There are specific rules for chanting a mantra. These are found in Siksha, the text on science of chanting. The various factors involved in chanting, such as pronunciation,
intonation, stress are explained in it. The chanting of a mantra, though it involves intonation and rhythm, is different from singing. Some of the rules of chanting are:
The duration of each tone is fixed and one should chant the manra according to the swara with each syllable stressed to the required extent, and each tone (for the corresponding syllable) chanted for that duration.
Chanting should not be done like singing, or like reading. It should not be muttered fast, each syllable should be properly uttered with the required stress and pronounced with clarity.
While chanting one should sit with his back upright, and not shake or move while chanting. Chanting should be done with a fixed posture to allow the complete effect of the sound energy. While this rule in general applies to singing also (say for instance classical music), it applies even more rigidly in case of chanting a mantra.
Whether the mantra is chanted aloud or internally, it should be done along with the swara.
Chanting mantra like a song, chanting like reading a text quickly, muttering, chanting louder than required, makeing unnecessary movements of hands or head, are incorrect
ways of chanting.
Taittiriya Upanishad specifies six elements of chanting (Siksha Valli, chapter 2):
1. Varna or alphabet (or in general syllable)
2. Swara or intonation of each syllable
3. Matra or duration of uttering each syllable
4. Balam or stress on each syllable
5. Saama or the balance of chanting (the tune of entire mantra)
6. Santana or the spacing of words
Modes of Japa
Mantra marga or worship through mantra primarily involves mantra japa or chanting of mantra. This is done in different methods, modes and stages. The repeated chanting of a
mantra is called japa. There are three modes in which japa is done:
1. Chanting the mantra loudly in a rhythm. This is called Bahya or external mode. This is best suited for suktas. In case of short mantras that are to be repeated
many times, it is seen as a preliminary/beginner’s stage of japa.
2. Not chanting aloud but it in a low voice or simply recalling the mantra with lip movement. This is called Upamsu japa.
Mantra-Anusthana
Mantra-Anusthana is the encapsulation of mantra japa into the astanga yoga. The steps like yama, niyama, pratyahara are general rules. A few of them are: Each devata is said to have specific timings in the day when the devata wakes/sleeps. Japa is prescribed in the time the mantra adhidevata (deity of the mantra) wakes. One should do japa facing different directions when seeking different results. Asana is the posture in which japa is done. Pranayama is the breath regulation done before japa. Dharana is done through karanyasa and anganyasa, this is invoking devata in the body. Dhyana sloka is chanted after that, this is concentrating on the form of the devata. And then japa is started. Japa
is the means to get one to the Samadhi state.
Mantra Upasana and Purascarana
Mantra upasana is the systematic worship through Mantra. It is done for a specific duration of time or for life, in two modes - deeksha (specified) and nitya (regular). There are
stipulations for deekha, such as timings, food and clothes (of the devotee), offerings (made to the devata) and so on. There is a purascarana for every Mantra. There is a specific
minimal count for every Mantra for the sadhaka to “see” its effect, which is called purascarana sankhya. The count varies from Mantra to Mantra. There are five parts in
purascarana.
1. Japa - the mantra should be chanted for the count specified in purascarana for that mantra.
2. Homa – oblations to be offered to the devata through fire, along with the mantra. This is a tenth of japa count. If japa is done 100,000 times then 10,000 oblations
are offered in fire with the mantra.
3. Tarpana – satisfying the devata by offering water, milk or any other specified substance. It is generally a sweet fluid. The offering is made by chanting the mantra.
This is done with a hundredth of japa count. If japa is done 100,000 times then tarpana is done 1000 times.
4. Abhisheka – the idol of devata is bathed with water, milk or any other specified substance, while chanting the mantra. This is a 1000th of japa count. If japa is
done 100,000 times then abhisheka is done 100 times.
5. Samaradhana – this is the conclusion of purascarana where Dvijas are invited and fed every 10,000th count of japa. If japa is done 100,000 times then ten dvijas
are to be invited for samaradhana. There are alternatives for all these, and if nothing is possible japa itself multiplied five times should be done. If one has to do
just the japa, and the purascarana is 100,000, then the mantra should be done 500,000 times to substitute for the entire process. However, homa is the most
effective way to get Devata’s grace.
Mantra Siddhi
The state where the energy represented by a god-form can be invoked is called mantra siddhi. Every devata is said to be mantra-baddha, that is, the devata is obliged to fulfill
the purpose for which the mantra/devata is invoked.
Some axioms of mantra marga
1. Beejas represent natural phenomena. The beejas used in a mantra define the nature of Devata.
2. Sound and meaning are inseparable. Meaning is known through sound and sound is realized through meditation on the meaning.
3. Mantra is sound-specific or dhvani pradhana. Therefore its effect is specific to the language in which it is composed. Mantra cannot be translated, and it remains merely text and no more a mantra once translated to another language.
4. Mantra and Devata are inseparable. Mantra is the sound-form or subtle body of Devata. Chanting mantra is the same as worshiping Devata, it is not merely a
means but the yoga itself.
5. Mantra yoga is about using the upadhi of external sound to realizing the one beyond upadhi. Mantra yoga at the four different levels of vak is basically the path of
6. In case of kamya, mantra serves istapurti. Mantra Japa is Karma, Yajna. Its fruit is two-fold. One is the immediate result of karma. Another is its impression on the doer. Thus along with istapurti, mantra upasana results in the elevation of the upasaka. Karma is called isti in the pravritti marga, because it results in ista
purti. However when performed according toDharma, it will also ensure the doer’s elevation, develop antarmukhatva – from gross to subtle to causal. The seeker’s attention slowly shifts from the result of action to the one who grants the results, namely the Devata. And the object of worship too, gradually becomes
more Devata centric and less desire centric. Thus the sadhana phases into nivritti from pravritti, and karma becomes more of nishkama karma and causes
karma nivritti because of non-attachment to the immediate result. The sole objective of karma/mantra yoga will be the fulfilment of Devata’s wish, and the
being starts realizing himself as an instrument of divine.
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VASHI KARAN MANTRAS
(1) Vashi Karan Mantra(Use of Supari)
Supari (Used in betel) should be infused 108 times with this mantra. Whosoever is offered this supari and eats it, will be under your control. It is best to take sweet supari packets duly infused and kept with you for use.
Mantra
"Om Dev namo Hrarye tha tha Swaha"
(2) Use of fruits
The mantra shoud be recited ten thousand times to attain siddhi. After than take any good fruit and infuse it with mantra 108 times. Whosoever will take the fruit will remain under your control.
Mantra
"Om Hareeng Mohini Swaha"
(3) Use of water
Rise early in the morning and after your ablutions purify the water with 7 mantras and with the name of the person required to be brought under your control. Drink this water. Repeat for 21 days. The person concerned will be under your control.
Mantra
"Om Chimi chimi Swaha"
This mantra too can be used to control the enemy. Procure 7 red chillies with branch. Light a fire. Recite the above mantra adding name of the enemy before the word "Swaha" and put one chilly in the fire. Repeat 7 times for 11 or 21 days. For enemy this should be started on Tuesday or Saturday.
Mantra
"Eena etevena shetan meri shakal ban Amuk ke pas jana oose mere pass lana rahi to turi Bahan, par teen san tee talag"
Stand naked on the wrong side of the cot, take Gur in your hand and recite 121 times. Keep Gur under the cot and sleep during the night. In the morning, the Gur should be distributed among the boys. Replace the name of the lady in place of word Amuk in the mantra. The lady will approach within 7 days.
(5) To control husband
Ladies can use this mantra to control their husbands who have gone astray, those who do not cooperate and are our of control. This mantra too can be used to control enemies, opponents, superiors and others.
Mantra
"Om namo maharyakshaya Mam Pati me Vashya kuru kuru Swaha"
Recite the mantra 108 times duly performing Homa. the articels used in such mantra must be infused with recitation 7 times with above mantra and given to the husband to eat to control him.
(6) Kam Gayatri Mantra
This Kam gayatri mantra is most effective.
Mantra
"Om Manohhavay Vidahe Kandpye demahi Tantra Kama Parchodyat"
Recite this mantra 1.25 lacs times to attain siddhi and to appease Kam Devta. After that use this mantra for any lady who will be infatuated and remain satisfied under your control.
(7) Kamakhya Vashi Karan Mantra
A most effective mantra . This mantra is be recited one lakh times for siddhi. Replace the name of the lady or person instead of word Amuk in mantra.
Mantra
"Om Namo Kamakshi Devi Aamuki me Vansham Kuru Kuru Swaha"
After attaining siddhi of this mantra use any of the following methods and articels etc., which can be exorcised 108 times by the above mantra and the desired results are obtained.
(a) Take out dust from all nails of the hands, feet and nose on sunday. Exorcise and then give to lady or any person to eat in bettel leaf.
(b) Make a powder of Kakjanga, Kesar, Mausli and Tagar. Exorcise 108 times with above mantra. Preserve the powder and put on the forehead of the the lady or any person who will become in infatuated with you.
(c) Procure on sunday flowers, leaves root, trunk and branch of black datura tree or plant. Mix in them kesar, Camphor and Gorochan. Make a powder of all. Exorcise the same
108 times. Put Tilak on the forehead and go before the lady or any person, who will be subjected to Vashi Karan.
"A mantra can make the impossible
possible"
Published in Discover India Jan'2001 Issue
Dr. Gautam Chatterjee talks to
Dr. Viswamitter JI Maharaj,
Head of Sri Ram Sharnam, which has its headquarters in Delhi
Q. The mantra is a
mystic phenomenon.
Can you explain the
essence of mantra?
A. A mantra can be a word or a sentence which, when
uttered in a particular manner and contemplated within,
can make sorrows wither and assure mukti (salvation).
The aim of mantra is to achieve dharma(religious
righteousness and duty), artha (philosophical
interpretative value or meaning and even the
means), kama (procreative universal truth and sensual
satisfaction) and moksha (salvation from birth and
rebirth). Mantras have definitive importance both at the
materialistic and spiritual levels.
Q. What are the different
types of mantras in
vogue?
A. There are simple mantras which arc known to snake
charmers who, with the help of these mantras,take out
the poison from the mouth of a snake. However, there
arc mantras which are universal benefactors and take out
„ ‟ f f w
and ensure emancipation. An ex-ample is the
Rama mantra.
Q. What are the
dynamics of mantra?
A. Everything in the world is perish-able and we remain
mortal. We nurture materialistic cravings. We are
all yantra. There are two aspects: One is yantra and the
other is mantra. Yantra only activates materialism and
remains mortal. It does not provide peace and only feeds
the world called maya or illusion. But amantra is bigger
than yantra and remains the embodiment
of Paramatman, the Supreme Being.
If you want to understand yantra then see for yourself the
impermanent aspect of yantra : Childhood, youth,. old
age, beauty, wealth etc which are never permanent and
dwell in the sphere of mortality.
On the other hand, mantra ensures peace. Peace can be
achieved through mantra and upasana (sitting near). If a
calf does not sit near a cow then how can it get milk? If a
baby does not cling to its mother than how can it get
milk? Not going near God how can one get peace? How
can the soul fill its hunger? So worshipping or
doing upasana with mantra ensures a state of
emancipation which scales beyond time and
space. Mantras are powerful and by the act
of japa (constant remembrance through counting beads)
one is progressively empowered.
Q. Can mantras enhance
will power and mental
strength?
A. Let me tell you a short story. Once Alexander the
Great, after conquering country after country, finally went
to the Himalayas. Near a snowy mountain he met a
sadhu (ascetic). Alexander told the sadku to ask for
anything. The saint asked, "Do you think you are the most
powerful person? Then bring the sun rays here and if you
‟ w w w
here." Alexander stood speechless. The saint could dare
to say all this and banish the ego of the Emperor with
his mantra sadhana! Thus amantra empowers and makes
an ascetic fearless.
To understand the power of a mantra, let me cite another
story. Once Emperor Akbar told his Minister, Mansingh, to
find a solution as a fort being built at Prayag was
collapsing again and again for unknown reasons. The
Minister, while contemplating and strolling along the
banks of the Ganga, saw a saint meditating. A python
was about to attack the saint but failed miserably. The
saint, with his power of mantrahad defeated the python.
At the sight of this miracle, the Min-ister approached the
saint with the problem of Emperor Akbar. After some
contemplation, the saint said that the fort could not be
built as Goddess Devi Shakti was annoyed. Then he gave
a piece of paper with a mantra inscribed on it and
instructed the Minister to lay it on the foundation of the
fort and start building again. Mansingh followed his advice
and the fort was rebuilt successfully.
A mantra can make the impossible possible. A
simple sadkak can become a great saint with the power
ofmantra. A mantra can change an unfavourable situation
into a favourable one.
Q. How can a mantra
make things
favourable? Can you
cite an example?
A.
A mantra can create a favourable at-osphere and
the lshta (the God) of that particular mantra can even
save a per-son from evil designs of his foes.
It so happened that Shivaji was fighting the Mughals and
repeatedly eluded the sword of the mighty Mughal
Empire.
Finally, the Mughals hatched a conspiracy and tried to kill
Shivaji in a clandestine manner. With the power
of Tantra and Mantra, a Mughal killer was able to
penetrate the security system of Shivaji. The Mughal took
out his sword and was about to attack a sleeping Shivaji
when, suddenly, an unseen invincible power held his
hand. The Mughal asked, "Who is stopping me?"
Immediately an answer was heard, "Your ishta(God)
could penetrate the security system and facilitate you to
S ‟ Ishta who
is satvik (pure) and all-powerful is already present here to
save Him". Thus an attempt to murder Shivaji was foiled
by a mystic power which was appeased with
S ‟ mantra sadhana.
Q. Can you highlight the
types of mantras
wehave?
A. There are three types of mantras. One is Sabhri which
empowers one with siddhi or mystic powers. The second
is Tantra which gives ckamatkari (amazing demonstrative
powers) at the mystic level. The third is Vedic
mantra which goes towards achieving eternal peace for
the soul. Initiation with mantra from the guru covers most
aspects of sadhana (spiritual cultivation).
This mantra once given by a guru can erase fear within
and diminish demonic influences, if any. Whosoever
cultivates the Guru mantra is able to travel
Q. Will you elaborate the
context of Guru
mantraat the power
level?
A. By uttering the seed mantra of naam (name) one gets
into a creative process automatically. This is called Naam
Yoga. A sadkak (worshipper) is not to bother about its
result as the God or lshta Naam takes care of the disciple
automatically. In actuality, the God of any given name
resides within the naam(name) and so the Naam
mantra is referred to as Mantramay or embodiment of
God within the sacred sound of mantra. In the process
of japa, the sadkak gets closer to his/her Ishta or God
who in turn bestows love and care on the sadhak.
The utterance of the name of God in a repeated manner
is a japa and once it is chanted loudly it becomeskirtan
or devotional song. On the score of utterance there are
various stages or centres of activity. There is an
involuntary movement of the tongue which is
called annamay kosh. This is powered by the life force
called pranmay kosh. But there has to be a wish for the
movement of the tongue which is called manamay
kosh. Then there has to be a doer (karta) called
Vigyanmay kosh. The name of God has to be uttered with
deep love, respect and dedication and then it becomes
the harbinger of happiness or anandamay - anandamay
kosh.
While we utter the name of God and all centres of activity
work in cohesion and unison it empowers us with mental
and physical strength. The negative karma of past lives
gets effaced with the chanting.
Q. Will you narrate a
story citing the impact
ofmantras?
A. Mantras have a tremendous impact at the body and
mental levels. In Jabalpur there lived a saint,
Mahamaleshwar, and if anybody touched any part of his
body one could hear Rama Naam ringing automatically.
And when he chanted naam kirtan even dogs danced.
Similarly, when Mahaprabhu Chaitanya chanted naam
kirtun trees began to sway as if in dance to his sacred
tune.
A mantra is physically a pure sound and its repeated
utterance creates a ring of sound within and outside. If
one ties a small stone at the end of a rope and swings it
to revolve then this small stone gets so powerful that if
released it can even kill. The mantra if repeatedly chanted
can create a dynamic sound wavelength which can
inspire one to aspire for anything. The amalgamative
power of a mantra at the sound andbhava level can
become so prominent that one can even assume the
qualities of the Divine.
Rama, Rama, a
simplemantra become
a Guru mantra?
the Guru) has special meaning as the sound comes out of
f G ‟ tman (soul) and gets
planted in the heart of a sadkak (follower). Let me explain
this idea: We all see the gigantic Vata Vriksha but its
seeds are very small. We do not see these seeds
sprouting in plenty. Actually these small seeds are food
for animals and birds who digest them and out of their
body heat the seeds become soft and sprouting becomes
easy. Similarly, when Rama, Rama is processed by
the tapa and siddhi of a Guru, it becomes cosmic nada of
Rama, Rama. Such is the power of the
Home
Yantra Mantra Charms Books
Tantra Division of tantra Pattal Paddati Kawach Sahastra Nam Stotra
Yoga and tantra
Practical use of the tantra Herbal plants in tantra
Vajara Danti Aam tari Black turmeric Danwantri Dev Adali
Articals of tantrik use
Shvetarak Ganpati Dakshineye Sankh Lagu Coconut
Something about rudraksha
How to purify the rudraksha rosary Importance of rudraksha
Tantra is composed of two words, i.e.tan and tra which implies that through sadhana
and pooja one can mould nature and God according to one's desires. Tantra is a sadhana, a method, a technique or a path that is available in all religions. Tantras are deeply associated with the mantras. Without mantras tantra cannot be successful. Both are practiced simultaneously to achieve success in tantra. Tantra is not a religion but is a sadhana, a shastra, consisting of religion's treatise compiled by Lord Shiva containing mystical formulae for the attainment of supernatural powers. Mantras are continually whispered by a tantrik while performing the rituals as they help to energise tantras for specific purposes. The mantras produce appropriate vibrations within a psychic field. Besides mantra the asana is also closely related to tantra.
Asana is actually a step by step dissolution of the body into the subtle elements, a process of gradual involution whereby the body is identified with the sense of smell, water with taste, fire with vision, air with touch, ether with sound. These five elements are merged one by one into their sources with potentials of energies and ultimately ego is dissolved into mahat, the great one. Sahkti or pure consciousness is constantly coming down in a shower on human beings,but on account of cosmic bombardment, it is
immediately transformed and diffused throught the body.
In reuniting Shiva shakti, the adept can reach out and enjoy the benefits falling from the sahastara chakra, the centre of communication directly between the individual and infinite consciousness above. It is also stressed that all the rituals should be performed under the guidance of the Guru. Various kind of initiation by a Guru are mentioned in
Tantra sastras.They are sakti,sambhabi,mantri,anabi,kriyabati,barnamoyee,kalatma, bidhanmdya,etc.Despite different kinds of initiation,all produce the same effect and lead to liberation from bondage.
Division Of Tantra
Tantra is a shastra which indicates ways to bring people and situations under one's control through sadhana. Sadhana shastra contains the various methods of sadhana which can be divided into 5 parts.
1. Pattal : This part details the importance, of jaap for desires, homa, mantra and homa articles for a particular Deva or Deity. Use of mantras if any are also indicated in this. 2. Paddati : The methods of sadhana indicated in this part, includes the methods of taking bath from morning to puja jaap mantra, their use and methods of sadhana for particular occassions.
3. Kawach : The method which we adopt to appease each devta through their names and pray for protection is known as kawach. It is a way through which siddhi of devtas is obtained. Kawach is used after japa. Talismans are made through it and clothes etc. can also be infused for use in tantra.
4. Sahastra Nam : It implies to thousand names. The verses contains thousand names of the devta for which pooja is performed. It indicates the various details of different deities,etc.Specific mantras for siddhi of these deities are detailed therein.
5. Stotra : They are the verses of pooja, prayer of deities. Also methods are indicated for use of mantra, method of making yantras, use of medicines, and other details have been provided in the stotras.
Yoga And Tantra
The yoga comes from the sanskrit word 'Yoj' which means to unite,to synthesise i.e. it's ultimate aim is to join oneself with the universal self. But the self is not gained by a weak body. Hence the principal aim of haath yoga is to build a healthy body and train the mind. Yog being another technique of transformation is an important part of tantra. Yoga used in tantra is based more or less on the haath yog with extra dimension. The bodily attitudes, contractions and pressures which make haath yog are designed to specifically work upon the inner mechanism of the human body. To perform haath yoga without doing inner work on the subtle body is a pointless execise from the tantra point of view, though it may help the outer body's health and stamina. A person practicing haath yoga will easily recognise the relations between it's pulls, twists, contractions, pressures and various centres of the subtle body.
Tantra is fundamental and total. It's real importance is that a tantrik can reach the heart of the problem. The tantra if practiced methodically and with full faith and respect so as to achieve success. Directions whenever specified should be followed and homa
whenever indicated should be performed with correct material and appropriate mantras.The result is assured if tantras are performed properly.
To vanish worries - when a man/woman cries in happiness tears should be sucked by one who has worries and the worries will be vanished.
To have a child - The milk teeth of a child when it falls should be picked up before falling on the ground. If a lady childless ties it on her left hand in silver or copper talisman, she will be blessed with a child.
To get respect - If the teeth are kept by anybody with him or her and uses it in a silver talisman the person will be respected everywhere.
To cure epilepsy - Heeng (half a masha) should be mixed with a few drops of water. Put a drop in the nose on the side of nostril, than the side affected with epilepsy.
To have a daughter - If the root of lemon tree is taken by a lady with water who is blessed with sons and wants daughters, she will give birth or girls.
To stop stammering - Leaves of manduka parni should be dried in the shade and powdered. This powder should be taken with crystal sugar twice a day.
For diabetes 1. The root of Brahma dandi (T. Balarakkisa H. Shial Kanta) must be rubbed with water on a smooth stone and the paste taken. This is a reliable remedy. 2. Tender leaves of Hema Pushpi (T. Tangeti, H. - Tarwar country soma) must be dried and should be taken with pepper and sugar. 3. Ragi (broken or Powder) must be cooked in hot water and the Kanji should be taken with butter milk. It cures diabetes.
For night blindness :1. Tender leaves of Castor (4 or 5) taken every day cures night blindness. 2. Tender leaves of Jivanti should be fried in ghee and eaten.
For toothache 1. Two or three drops of Juice of sitaphal leaves, when placed in the crevices of the teeth, kills the worms and removes the pain. 2. Milk of arka when placed in the damaged tooth, kills the worm and pain is lessened. 3. Leaves of Vajradanti when put in the ear removes the pain. 4. Leaves of Jambu should be dried in the shade and powdered. Add Khadirasara (T. Kaviri - Catechu - and put between the teeth.
