M

ANTRAS
ANTRAS MISCELLANEOUS
MISCELLANEOUS
Nam Myoho Renge Kyo
Nam means "to devote himself", "link up", "recognize" the
essential. Myoho literally means
"Mystic Law". Myo translates as "substance of eternal truth," difficult to
understand or beyond
understanding, so mystical. Ho translates literally as "law." The addition
of Myo and Ho
Results summarized from "Mystic Law", which can also be called the law of
reason or truth
hidden. In other words, the junction Nam-Myoho means recognizing the
essential link and
devote his life to this essential truth.
The word translates as Renge Lotus, hence the title "Lotus Sutra". The lotus is
included in
context with the meaning of "simultaneity of cause and effect" because it is a
plant that produces
flower and seed at the same time and thrives in dirty places such as
wetlands. On the
figuratively means "exist" in the midst of reality, or even letting go of the
illusion and see the
essential reality. Complementing the meaning of Nam-myoho-renge, we
"recognize and
devote themselves to the Law of Cause and Effect Essentials Concurrent ".
Kyo The word means "universal life phenomenon" or "continue endlessly in a
constant
transformation. " If so join the meanings we have at the end: "I recognize and
devout
life to the fundamental law of the simultaneity of cause and effect through the
eternity of life. "
Buddhist teachings have, generally, this practical sense expressed in this
translation
simplistic Nam-myoho-renge-kyo, although the variety of interpretations are
also
cited elsewhere as being essential.
It is practically impossible to describe in a nutshell this powerful mantra. Thus,
looked up, just highlight some of its basic points. Nam Myoho Renge Kyo,
represents the maximum expression of the truth of life, or the essential reality
of life.
But if you are willing to put it into practice in their day to day, the feel in your
all your
fullness. Take at least five minutes each day and recite their voice in the middle
tone. Do this and you will feel the energy pulsing through your heart. Recite it
for a week and see
result in you.
ALMANAH ÃLBEHA AREHAIL MARE - (mantra for protection)

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Hammurabi OM SHIKTË SANSALA PHRÃSHIVATA - (mantra for victory)
PÃLAYATI GRHA ARI OM - (mantra to protect the house of enemies)
PÃLAYATI grhastha ARI OM - (mantra to protect the homeowner from
enemies)
LAM YAM VAM RAM AUM OM HAM
To balance the chakras or psychic centers. Chakras or psychic centers are the
centers of
energy of our body. They are the translators of our memories preterit. Keeping
them
balanced, achieved greater resistance to diseases and mental harmony
and emotional. This mantra should be pronounced eight times in the morning.
Lam - Balances the base chakra.
Vam - Balances the chakra cord
Ram - Balances the solar plexus chakra
Yam - Balances the heart chakra
Ham - Balances the throat chakra
Om - Balances the frontal plexus chakra
AUM - Balances the heart chakra
SHRI OM GAM
Mantra Prosperity and Victory.
This Mantra used as an invocation to Ganesha (a Hindu deity), to overcome
obstacles, is one of the most powerful magic formulas of Hinduism. Its main
purpose is to attract
wealth.
OM KLIM Krom
Meeting of the Soul Mate.
Associated with the god Shiva and his wife Shakti, is used by those who want
to contact your
perfect match. This is because, in the Hindu tradition, perfect love is
symbolized by the union of these gods.
The love energy emitted by them is so strong that their mantra has the power to
help find
a soul mate. To achieve the desired objective, you must be disciplined and
repeat the mantra
108 times every day, during the period from 6 to 22 hours.
The mantras below, were channeled by Rodrigo Romo, Holistic Therapist and
channel
Federation and Confederation intergalactic, except for the IOM LAM LAM
LAMBRISH Baraha, which
Carina was channeled by Grecco also Holistic Therapist and channel of the
Federation and Confederation
Intergalactic. These mantras has the sole purpose, to act in complementary
ways
therapeutic processes, along with the application of vibrational therapies such
as Reiki, Magnified
Healing, Color Therapy and others.
LAHARAM OMBRECH VAM BRAM OM OM YOM
This mantra is ideal for treating cases of diabetes and renal failure, therefore,
makes the activation
sensory and stimulates the functioning of the kidneys, pancreas and gallbladder
as well as activate and
restructuring the DNA of the archetypes of these organs. Using this mantra, we
enter the connection
rays of blue and gold, which appear with great intensity, and we act with the
Hierarchy of Masters and medical staff connected to the line of the east.

Page 3
MANA Valum ANDRAM YOLUGRUM SHORIOM
Mantra excellent for use in surgery astral therefore increases the magnetic field
of the client
being treated. He serves on the development of an energy field within the
standard green
purple, gold and silver, to restore the original pattern of the DNA of body cells.
Also used for cleaning and emission of radiation of waves, of the resonance
effect,
in work related to radionics and dowsing with pendulums and crystals.
IOM LAM LAM Baraha LAMBRISH
This mantra connects supradimensional as our awareness of other realities.
Using this mantra, we grasp the divine essence of the person being treated,
therefore, promote the
approximation of its energy at that moment, the initial pattern of energy from
your I AM Presence, the
that allows the resurrection of its true essence, within the genetic matrices and
their own
cellular memory of the physical body and other bodies, thus helping to restore
energy
this person gradually, as it will be tuning in with their own divinity
and love within. It is to be used in the treatment of intimate reform, aiming at
the awakening of
true essence that each of us possesses and was hidden by the negative energies
and
karmic our incarnational process.
YOM LAMBRISH CARAMITH ALOSHINDRAM AYRIOM SALDRUM
This mantra active in whom it is applied, its holographic matrix. Their use
provides
a wonderful opportunity for treatment, deeper within the concept of Geometry
Holy, acting with exemplary effectiveness in cases of astral surgeries involving
transplants and
energy of cloning organs, their own holographic matrix and treatment of
dysfunctions
degenerative diseases such as cancer, AIDS and other molecular deviations.
HARAMASH BRADULIM YOM SATHUNARY Om Shanty LAM
This mantra is applied in who promotes the adjustment of the vibrational
energy of its constant
cellular matrix, balancing at once, all parallel realities that interact with it,
supported by their I AM Presence. Thus, it creates a greater range of
conditions,
for that person to recover their consciousness of Being of Light that is. We
must be extremely
careful with that mantra, because it acts in extremely subtle energy gradients,
so
that, when used by a person with low standard moral, for playing, for example,
may
cause harm to the recipient and yourself. Let us never forget that we are beings
of light and
as such, are governed by the Law of Cause and Effect.
Source: http://www.magodaluz.com.br/mantras.htm
MANTRAS TO CHANGE THE PSYCHOLOGICAL
MANTRAS TO CHANGE THE PSYCHOLOGICAL
1 - HUM PHAT OM Yamantaka
(Mantra that eliminates the negative mental patterns)
2 - OM HRIM BRAHMAYA NAMAH
(Mantra to elevate the mood to happiness)
3 - OM TARE TURE SOHA TUTTARE
(Produces changes within ourselves and the universe around us)

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4 - OM ADISHAYA NAMAH
(Back joy and happiness)
5 - OM SRI LAKSHIMYAI NAMAH
(Mantra to overcome fear and insecurity)
6 - OM SRI GOVINDAYA NAMAH
(Mantra for happiness)
7 - OM CHANDRAYA NAMAH
(Mantra to calm and clear thinking)
8 - OM PAVAM PUTRAYA NAMAH
(Mantra for difficult to engage affectively)
9 - OM SHANTI
(Mantra for insomnia, inner peace)
10 - OM Narayanaya VIDMAHE Vasudevaya DHI MAHI TANNO VISHNU
PRACHODAYA
(Mantra to provide strength, growth, spiritual well-being, physical, mental and
emotional)
11 - OM SRI Ramaya NAMAH
(For balance and wellness)
12 - Om Namah Shivaya
(To have inner strength)
13 - OM TARE TURE SOHA TUTARE
(Tara mantra, that contains all 21 Tara mantras, harmony, peace, love,
prosperity,
healing, protection, etc.).
14 - Om Vajrasattva Hum
(Mantra to purify and clear your mind)
15 - OM HRIM GAURYAI NAMAH
(Mantra for development in all areas)
16 - SOUND SOMAYE NAMAH AUM AUM
(Mantra to control our psyche, to transmute the solar energy into visual,
magnetic and protective)
Source: http://www.luzdaprosperidade.xpg.com.br/9
A mantra is a mystical sound or phrase that connects us to the realm of the divine
through the power of its audible vibration.  Like a yantra, the mantra too serves as a
boat or vehicle that bridges the conscious and unconscious worlds.
It is the vocalized expression as representation of the deity, potency or power.  A
yantra is a visual representation of the mantra.
The mantra as an audible vibration is considered to be identical to the deity.
It is a thought-form that when chanted protects the mind as it invokes the deity. 
Mantras represent the nature of the deity and are inseparable from them.
"Verily, the body of the deity arises from its basic seed sound."
Yamala Tantra
 When the name of the deity is recited over its yantra it is the mantra which brings
the deity down and makes it enter the image and makes it live.
Om and Aum
AUM:  Thought-form of the Knowledge of the Immensity or the Brahma-vidya
mantra
Meaning:  I bow, I agree or I accept.
That which leads to the other shore and is considered the source of all other
mantras.
A represents Brahma the creator deity
U represents Vishnu the preserver deity
M represents Siva the deity of dissolution
 
A and U together represent truth and immortality.
AUM represents the One Being pervading all of space, time and all forms.
The recitation of this mantra leads to realization, liberation from bondage and to
the attainment of the Supreme Reality.
Taken as the symbol of the union of the three gods, AUM appears as the original
thought-form from which the universe developed.
 
Sound as Erotic Spiritual Power: Then bija-mantra
Om
According to this Tantra, all sounds were born from the ecstatic union of
Siva~Sakti. The bindu is the point of convergence and expansion representing the
point of contact with the Absolute or ultimate reality.  It is the point of the cosmic
origin of all things born out of sacred union.
The energy of sound, born from the union of the god and his goddess consort, first
creates the sixteen vowels before concentrating into the bindu, and then
disseminating into the consonants.
All sounds uttered during sexual union are to be seen as mantras; that is as
expressions of ultimate reality, the voice of the cosmic Buddhas, both male and
female in various states of ecstasy.
The Om that is uttered in sexual union is the primal sound of the ecstatic universe.
The Ohh sound within the Om is the utterance of the opening of the cosmic womb
or vulva, the divine origin of all things in form.  The yoni of the goddess is then the
gateway of heavenly bliss or ultimate happiness for beings in form.
The nasal resonance of the sound of mmm is born of the union of god and goddess
and represents the beginning place of manifestation.  This resonance is thus
produced when the erect lingam of Siva energetically embraces Sakti’s sensitive
and open yoni producing the sounds that create the universe of form.
Om is thus the ultimate sound to be uttered in sexual union representing the
rhythm and pulsation of the universal Siva and Sakti in ritual intercourse giving
birth to all things.
Om Ananda Brahma:
Om is the sound of supreme bliss
 
Sources:    Healing Mantras, Thomas Ashley-Farrand
                   Yantras, S.K. Ramachandra Rao
                   The Myths and Gods of  India, Alain Danielou
 
Other primary seed sounds or bija mantras:
 
AIM             the seed sound of Saraswati, pertaining to the goddess of knowledge.
It is used for the acquisition of knowledge and wisdom, the mastery of words, the
removal of pain and the power of effective speech.
 
HRIM          mantra of the Divine Mother, for cleansing and purification,
transformation, energy, joy and ecstasy
 
SHRIM       Lakshmi's mantra grants good health, gives beauty, prosperity and
creativity, gives refinement and sensitivity.  The sound of the energy of abundance
in all forms.
 
KLIM          Siva's mantra the seed of desire and the sound of sacred pleasure: 
gives sexual power, strength and primal vigor grants us emotional stability, artistic
skills and creativity
          
KRIM                   Kali's bija mantra, the power of time.  Gives sacred work and
empowered actions.  Adds power and efficacy to action.
 
 
Om
Shrim Hrim Klim                                                                                Maha
Lakshmiyei Namaha 
to attract wealth, beauty and all forms of refinement and abundance.
 

Some Primary Mantra Beejas

The objective of this section is not to exhaustively explain about the different beejas, but
to indicate how a beeja forms the base of an entire Vidya and its philosophy.

Contents
 [hide]

 1 Maya and Sakti Beejas

 2 Kamaraja Beeja

 3 Saraswati Beeja

 4 Sri Beeja

 5 Tara

Maya and Sakti Beejas

Devi represents the feminine force. There are two beejas that represent Stri sakti – “ee” and “aa”.

But more so, “ee”. Some of the names of Devi like Vamakshi refer directly to “ee” beeja. That is

why Sri Suktam praises the mother as “eem”, apart from “sreem”. Sri Sukta is a part

of RigVeda Khila, and not the core samhita. And unlike Samhita we can see the mantra sastra and

beejas being directly mentioned.

As Saktas take pride in saying, “i” in “Siva” is said to be Devi, without who the Lord is a corpse. This

follows directly from the beeja for Sakti being “ee”. This is also why Vaishnavas take pride in saying

that worshiping Vishnu is equal to worshiping Devi and Siva together: Hara + “i” = Hari. However,

both Hara, Hari seem to be derived from the Bhuvaneswari beeja “Hreem”.
Bhuvaneswari is the primal model of Sakta, with Vedic origin. She is the Aditi of Veda, the Mother of

Aditya loka. This is also how She is a sibling of Vishnu/Aditya. Bhuvaneswari is the Mother and ruler

of all the worlds. But by Bhuvaneswari beeja one means the one that corresponds to Aditya loka.

“Hreem” beeja can be found in the earliest of Vedic literature. Purusha Sukta of Rig Veda says

“Hreesca te Lakshmeesca patnyau” – “hreem” and Lakshmi (sreem) are the wives of Purusha.

Hreem is also called lajja beeja.

Hreem is the Bhuvaneswari beeja and has many names, like Maha Maya, Hrillekha, Taraka, Akasa.

This has four matrikas or seeds – “ha”, “ra”, “ee” and “m”. The “ha” is akasa beeja, and She is thus

of the form of Akasa, both bahya and daharakasa. The Mother is called the Moon of daharakasa.

“Ra” is Agni beeja. She is Agni Sikha and Agni kunda samudbhava. “ee” is Maya beeja, She is Maha

Maya thus. “m” is the anuswara, samhara beeja.

The qualities of a devata can be seen from the beejas of the devata. Each matrika/beeja’s qualities

can be seen in the attributes of dhyana sloka. For instance, Bhuvaneswari is one of the most

pleasant forms. This is because Bhuvaneswari beeja has Maya beeja, and Maya corresponds to

Ananda maya kosa. She is bound to be a personification of bliss. (The same reason holds why Lalita

is also a blissful being – Pancadasi has three occurrences of “hreem”, and then repititions of “ha”

and “ee”.) Then, Akasa – She is daharakasa rupini for this reason, and hence trinetra – third eye

stands for vision of the Causal. Then She is a shining vast, indicating Agni and Aditya both. Varada

and abhaya mudras derive from the fact that She is bhava tarini. She has Moon-adorned crown,

which stands for bindu in the beeja. This is how Kalika Devi’s black color, lolling tongue, skulls etc

also derive – from the beejas of the mantra. Same with every devata – Rama or Krishna. We can

see that subsequently.

Specifically, the four matrikas of the beeja are said to be the head, two breasts and yoni of the

Mother. There is not a lot of praise about other limbs – feet etc. That is why Her picture is drawn as

if She is folding both Her legs in padmasana. Same with Lalita. Whereas Raja Rajeswari is said to be

in Veerasana – with one leg folded and one leg down on a pedestal. Though Lalita and Raja

Rajeswari are basically Tripura Sundari, there are differences like this, that follow from Mantra

Sastra.

Then, “hreem” is also called hrillekha – since it is the letter of hridaya or Vishnu granthi. But it is

not limited to it – three hrillekhas of pancadasi are said to be three granthis themselves. Alternately

in Pancadasi the remaining letters are to be meditated on the six cakras while hrillekha at

sahasrara. There is a variety of practices, but hrillekha is the central beeja and occupies huge

importance in mantra sastra.

cycle. The vidya with single beeja is called Tarakamba or Paramba. This is the combination of the

Mother and the Lord, the “Sakala”. (The Lord alone, Para Nishkala, is Aum.) The three

Bhuvaneswari beejas “aim”, “hreem” and “sreem” that correspond to Vak, Aditya and Sri are called

taara traya. Bhuvaneswari maha vidya does not have many nama mantras, as it corresponds to

lokas more than devatas. TheDevata of the Vidya, is the tatva beyond all lokas. She is the

Bhuvaneswari Loka vasini and Mani dweepa vasini as described in Devi Bhagavata. No one can

enter it except with Her grace. Any one who enters it, becomes a female and enters. There is no

place for men in that world, indicating that one cannot enter Her abode unless one transcends

gender consciousness or gender-caused duality. The “nama”s that correspond to Bhuvaneswari are

like Durga, Bhavani, Amba.

The four matrikas – “ha”, “ra”, “ee” and “m” are akasa, agni, maya and samhara beejas

respectively. And if we look at the corresponding theology, “ha” is Siva beeja and “ee” is Sakti

beeja. “ra” is Agni, so it is clear that it is Kumara swamy. (That Vedic Agni is Puranic Skanda is a

well known fact). Now “m”or anusvara, is samhara beeja. Samhara in a way is nivritti, and thus it is

Ganapati. Kumaraswamy and Ganapati, the two siblings, represent pravritti and nivritti margas

respectively. And the four, Ganapati, Skanda, Sakti and Siva form the four matrikas in

Bhuvaneswari beeja.

This is how, from one single beeja, one single mantra one eventually can progress, experience and

realize the entire tatva. The essence of entire universe, the cosmic play, can be understood through

one single beeja. Realizing any one mantra is as good as realizing the entire universe, and

Brahman.

It is not a Sakta-specific connotation though – hrillekha, like many other primary beejas, is common

to all vidyas. It is central inRama Taraka mantra, is a part of Panca Mukha Anjaneya mula and so

on. “Hreem Hari markata”, the mula of Anjaneya, derives from primary beejas and for this reason,

in Madhva School of Vaishnava, Anjaneya is the most important deity immediately after Vishnu.

Lalita, Bhuvaneswari are pleasant and beautiful forms for the reason that their Vidyas have

maya/ananda beejas. It is for the same reason, that Hanuman is called “Sundara” in Manta Sastra.

Pancaratras - the Vaishnava Agamas are a mine of Mantra Sastra and we can acquire a lot of

knowledge from there. But the reason we do not see a lot of Mantra Sastra aspects explained in

Vaishnava while they are still in Sakta, is that Vaishnavas have come a long way from Mantra

Sastra to different Bhava-pradhana worship forms. So their links with Mantra Sastra are kind of

obscure and only people who study and practice Vaishnava to a good depth will trace their

links/origins. This is the reason why we are approaching the subject from Sakta perspective. But as
we will see subsequently, in Mantra Sastra we find the secret that all religions in Hinduism speak of

the same eternal.

Kamaraja Beeja

Another important beeja in mantra sastra, is Kama raja or Manmatha beeja – “Kleem”. This

pervades many vidyas and maha vidyas in all the major religions in Sanatana Dharma – Sakta,

Vaishnava…

It has four matrikas, “ka” “la” “ee” and “m”. “ka” is kama. “la” is prithvi beeja, it also thus stands

for creation. As seen, “ee” is Maya and “m” is anusvara. One attains fulfillment of all desires with

the siddhi of this beeja. Among the yogini ganas or matrikas, those like “ka” are called asuddha or

impure ones. Usually “ka” is appended with some Suddha beeja. The suddha-asuddha nature of the

beeja determines whether the Devata is worshiped in a pleasant or terrible form – whether adorned

with gold and beautiful jewels, dressed well and pleasant, seated on a throne in a beautiful city, or

whether adorned with skulls, naked and roaming in burials. It has nothing to do with the beauty or

mercy or the capability to give moksha or approachability of the devata.

“Ka” when appended with “la” or prithvi beeja, becomes Kama raja beeja. If in the same sequence

Agni beeja “ra” is used instead of prithvi, it becomes “Kreem” – the Kali beeja. And it makes all the

difference between a beautiful form and a terrible form. And the preparations, dhyana, nyasa,

everything one does preparing for a pleasant devata, end up inviting a different force altogether –

leading him in a different direction in mantra yoga and even harming him. This is the reason why,

even one matrika should not be messed with in the mantra. And this is why extreme care is needed

in mantra yoga. In kamya, one’s expectation can be reversed with errors in chanting. Even in para

vidya sadhana, the qualities he thinks he is invoking and what he invokes differ altogether. And

without proper redirection from guru, the seeker will end up in a different place.

Manmatha is another concept, after taraka, which is very similar between Sakta and Vaishnava.

Manmatha is Vishnu’s son. He occupies important position in Saiva-Sakta stories. He is turned into

ashes by Siva. Then Bhandasura emerges from the ash, who is killed by Lalita. Subsequently he is

made the king of Kama, and Isvara allows Himself to be defeated by Kama, thereby uniting with

Devi (this is how Kumara swamy is born).

The essence of all this is that Kamaraja beeja has significant place in both Vidyas. It is the middle

beeja in Bala Tripura Sundari Vidya. Bala is the “daughter” of Lalita, the way Manmatha is the “son”

of Vishnu. Bala is Maha Tripura Sundari Herself too. Vaishnava Vidyas have Kamaraja beeja too. In

fact it is the primary and central beeja of Sri Krishna mula mantra – “Kleem Sri Krishnaya Gopi Jana

Vallabhaya swaha”. The various names of Krishna, such as Syama Sundara and Madana Mohana,

indicate the importance of the kama raja beeja in Krishna Vidya.

start from the desire of the Lord and the Mother’s cosmic play to please Him. This is the reason

why, love for God, His creation and cosmic play, have more important role to play in Sakta

and Vaishnava traditions, than Vairagya. The upasana of Suddha Tatva of Vishnu, or Nishkala Siva

involve more Vairagya than bhakti.

Saraswati Beeja

Vak, is of four forms – Para, Pasyanti, Madhyama and Vaikhari. Para is eternal form, pasyanti is

when seers “see” it, madhyama is when it translates as sound-form, anahata, and vaikhari is in

spoken form. Saraswati Sukta of RigVeda explains this – “Catvari vak parimita padani…”. Saraswati

is the presiding deity of Vak, in all the forms.

[ Devi is not only triputi, but trikuta also. She is praised as “trikuta”. Triputi and trikuta, are

anuloma - viloma. That is, Brahma – Vishnu - Rudra or Lakshmi – Kali – Saraswati. When we talk of

trikuta, it is Vagbhava, Madhya and Sakti kuta – with Vagbhava at throat center, Madhya at heart

and Sakti kuta below. We see that the order changes when we talk of consorts. This is because of

the rule of similarity. It is said that trimurties came from three golden eggs (brahmandas) – Brahma

and Lakshmi from one (rajo guna pradhana, red in hue), Siva and Saraswati from the second

(crystal white in hue), Vishnu and Parvati from the third (black in color). Thus when we talk of kutas

instead of granthis, the order changes - Brahma-Vishnu-Rudra in upward direction, or Saraswati –

Kali - Lakshmi in downward direction.

Vagbhava beeja that represents Vagbhava kuta, originates at the throat center. This is the place

from where vaikhari or external sound emanates. Sakti at this center is also called, for the same

reason, kriya sakti – the power of action. In Madhya kuta, vak is of madhyama form or anahata.

Devi in Madhya kuta is Jnana sakti, the power of knowledge. In Sakti kuta, vak is in para and

pasyanti forms. Devi in sakti kuta is Iccha sakti, the power of divine will. Through the power of will,

knowledge and action, the entire cosmic sport is performed by Her. (Again, divine will is Agni and

She is thus Agni khanda there). In Lalita upakhyana, the Mother is said to have slain Bhanda – She

goes with Her minister Raja Syamala (also called Mantrini, Nakuli, Matangi) and general Varahi.

These three, the ruler, minister and general are the three powers of will, knowledge and action –

corresponding to their roles. Ruler makes the decision, minister devises the strategy and general

implements it. However, the Mother has put the responsibility of ruling also, on Her minister

Syamala – so She is called Raja Syamala or Raja Matangi too. ]

Vag-bija or Saraswati beeja is “aim”. It is meditated on and chanted at Vagbhava kuta. It is formed

from three out of the Sapta matrikas – “a”, “e”, “m”. None of these involve movement of tongue. It

is easiest to do this internally, without movement of lips or tongue – at the throat center. So this is
the foremost and the best beeja to do, for internalizing japa, develop inward vision. There are many

mudras and bandhas in yoga sastra. There is one bandha applied at the throat center, called

jalandhara bandha. This is extremely useful in doing prolonged kumbhaka (phase of pranayama in

which we hold the breath). When japa of Vagbija is done along with this, it gives the best results.

Eventually this will become anahata, then pasyanti and so on. [The Mother is called jaalandhara

sthita, for the same reason. Control over the throat center is a very good step in yoga, mantra as

well as laya].

Every Sadhana begins, after bowing to Ganapati and then Saraswati, then Guru. Either by nama or

by beeja. Saraswati is one of the major deities, Vedic as well as non-Vedic. As a Vedic deity, there

are multiple aspects of Her: 1. She presides over Vak 2. She is the vast, called Arnava 3. She

stands for inspiration – the originator of divine consciousness in man and hence called the Goddess

of knowledge. There are four faculties of divine consciousness – inspiration, intuition, revelation and

discrimination represented by Saraswati, Sarama, Ila and Dakshina respectively. Many of these

qualities are combined in Saraswati subsequently. In Tantra, Saraswati is worshiped in different

forms. One is Neela Saraswati, or Tara Maha Vidya. In that She is Bhava Tarini Herself. Besides,

Saraswati beeja is extensively used in all vidya-pradhana mantras like Sangeeta Matangi, Sahitya

Matangi, and even other vidyas like Laghu Matangi, Sri Vidya (esp. Bala), Candi Vidya, Ganapati

and so on. In NavaDurga/Candi, She is Kala Ratri – the ruler of infinite world of truth. She rules

over Satya loka, the world of Truth consciousness. While the six cakras represent six worlds, the

seventh at sahasrara represents three worlds – Satya loka, Kailasa and Vaikuntha. They are ruled

by Saraswati, Gauri and Lakshmi respectively. In Nava Candi, they are called Kala Ratri, Maha Gauri

and Siddhi Dhatri.

It might appear paradoxical that while She is worshiped as pure and as white in hue, She is also

called as Neela Saraswati and Kala Ratri. They are two aspects of Truth – purity and infinity are

represented by white and black respectively. And every major deity has both these forms like

Saraswati. Vishnu is black, but he has a crystal white form – Hayagriva. Siva is crystal white, but

has black forms also. In fact His left half, Devi is black, which stands for both aspects in the same.

It is because He represents the absolute and She represents the pervasive form, that He is white

and She is black. And since Vishnu is the pervasive form, He is said to be black in general.

While Saraswati, the knowledge-form of Devi, is worshiped as Sarada and Rudra bhagini/sahodari,

She is also worshiped in the form of Jnana Prasuna as Parvati, the consort of Siva. It should be

understood that human scales and relations are insufficient to represent cosmic and spiritual

phenomena. Saraswati and Parvati are not exclusive tatvas and run into each other. Vak is Sakti

Herself. At the same time, consort relation can sufficiently explain all the relations. Consort is every

thing - offspring, parent, sibling and consort. And thus all the aspects of Devi, are related to Siva.
Saraswati, the knowledge-form, is associated with all devatas – because jnana is the ultimate

purpose and possession. Saraswati is Rudra bhagini. And She is the face of Brahma, She emerged

from and is the consort of Brahma. This is because existence and consciousness are inseparable.

And consciousness emerges from existence. Again, applying human relation and scale fails us here.

In the form of Ila Devi, Saraswati is the consort of Krishna/Vishnu too. Sarasawti is also a close

associate of the Vedic Isvara, Indra. Buddhi, Her aspect, is the consort of Ganapati.

Sri Beeja

Lakshmi beeja, Sreem is another important beeja. There are very few beejas that are Vidyas

themselves. While Para Nishkala is one, Bhuvaneswari beeja is another. Lakshmi beeja too, belongs

to the same class. Lakshmi beeja represents the Kamalatmika Maha vidya.

While Bhuvaneswari beeja is central to Sri Vidya and Bala beejas are the sides or aspects, Sri beeja

is the Sri Vidya itself. While every Maha Vidya has a name, after the deity, Sri Vidya does not. Every

aspect of the Vidya is known by name Sri – the vidya/tantra is Sri Vidya, the devata is Sri Devi, the

yantra is Sri Cakra, the abode is Sri Nagara. Sri stands for auspiciousness, plentitude, bliss, and

everything noble.

This is why Sri Suktam praises Her as “Srirma” – the Sri Mother. So also does Lalita Sahasra nama

start – Sri Mata. “Sreem” has four matrikas, “Sa”, “ra”, “ee” and “m”. “Sa” is Lakshmi or

aupsiciousness. From the same beeja, the word “Siva” derives auspiciousness.

In general Sri represents fulfillment and bliss. This is indicated in Nava Candi, the ninth form of

Durga is called Siddhi Datri, who is Mahalakshmi. Therefore the worship of Sri is also called Madhu

vidya or the worship of nectar/bliss. The worship of Lakshmi begets happiness.

While different beejas indicate different devatas and their corresponding nadis/cakras, Sri beeja

indicates the complete opening of all cakras (also, the upasana of Sri opens all the six cakras much

quicker). This is precisely the reason She is called Siddhi datri, one who gives completeness and all

siddhis. She is the personification of fulfillment of sadhana, of tapas, of the result of all noble

efforts, of sampatti. She is Yoga Siddhi Herself. Hence She is praised as “subha karma phala

prasuti” in Kanaka dhara. While Durga is Karma phala prada (who ascertains and gives the fruits of

all the actions of all the creatures), Lakshmi is specifically subha karma phala prada. She acts when

one is near the fulfillment of his purpose. She represents only the auspicious aspect of divine, and

not the terrible.

Because of Her nature of quick blessing, She is said to be of rajo guna. However there are different

forms in which Lakshmi is worshiped, She is said to be red in hue in general. In Kamalatmika vidya,
She is worshiped as having golden color. In fact Sri Sukta too, worships Her as golden in hue –

Hiranya Varnaam. Like Bhuvaneswari, She is golden and shining, ever blissful.

Sri is the daughter of the Ocean of Milk, Ksheera Sagara tanayaa. She is born as the result of great

churning of the ocean of bliss, by all the powers of the universe – positive and negative. And She is

the personification of infinite bliss. And She is the consort, and resides in the heart of Sri Maha

Vishnu who sleeps in the ocean of bliss. The resident of the Lord sleeping in the ocean of bliss, on

the coils of Ananta in yoga nidra, in extreme bliss, is the symbol of all the bliss of His heart. She is

all the beauty, bliss of the universe and the Lord personified.

There is another thing worth observing – the lords have their abode in the cities of their fathers-in-

law. While Siva lives in Kailasa, His consort is Parvati the daughter of Parvata raja. While Vishnu

resides in the Ksheera Sagara, His consort is the daughter of Ksheera Sagara.

Lakshmi too, like Saraswati, is associated with many deities. As Sri She is the consort of Vishnu. As

Siddhi She is a consort of Ganapati. She is also associated with Siva, and shares with Him the

aspect of auspiciousness.

Tara

Tara beeja is “streem”, or “treem”. Tara mantras have many beejas, but these are the primary

beejas in Taresi Maha Vidya. Both are used in Sakta schools. Tara is from “tar”, to float. Alternately,

it is from “tra”, to protect. (Tar does not become tra, but “taar” is a derivative or “tr”. The way

Pritha’s son is Partha.) Tarini is one who takes us through the ocean of happening. The epithets

Bhava Tarini, Taraka, Taresi are all from the root Tara.

There are multiple vidyas in Tara maha vidya, meaning multiple forms in which Tara is worshiped.

Neela Saraswati, Smasana Tara, Ugra Tara are some of them. Tara is not a “Satvic” form. She is

portrayed as naked, standing on a corpse and terrible.

In Vaishnava parlance, Rama is called Taraka. According to some scholars who map Dasa Maha

Vidyas of Sakta to Dasavataras of Vishnu, Tara is Rama. There are different versions in those

mappings. While such one-one mapping is not very appropriate and looks improper in some places,

the basic premise of beejas defining the nature of devatas, devatas having resemblances based on

that nature is perfectly valid. Rama is a Satvic Devata and Ugra too. The resemblance with Tara is

on the basis that both are Taraka. Some scholars equate Rama to Gayatri, some to Lalita and some

to Tara. All these are valid in different premises – from Vedic perspective Rama is basically

derivative of Gayatri, from Sakta perspective Tara resembles Rama, from the perspective that He

rules the universe He resembles Lalita.

compared to “a”, “u”, “m”, bindu and nada of pranava, which are the five activities of the Mother

(Panca kritya parayana – sristi, sthiti, laya, tirodhana and anugraha).

Tara is said to be mainly a Bauddha vidya imported by Hindus. In fact in Tantra Bauddha borrows

heavily from Hinduism and vice versa. Siddhi of Tara is said to be easier in China. There is a story

that says Vasistha did not have easy siddhi of Tara and he had siddhi when he went to China and

practiced. Also, Tara sadhana is done in Vamacara marga.

There are some devatas like Bhuvaneswari that are to be worshiped in Vedic method alone. Many

other forms of Sakti can be worshiped in either method. Vamacara involves 5 makaras – matsya,

mamsa, mudra, madya and maithuna.