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Posts tagged ‘japa’

Japa Pooja Homa ![ Tantrasara View ]

One who is worshipped by Bramha Rudra and Indra ,one who has infinite happiness and strength and knowledge and who is husband to Laxmi Lord Narayana is Supreme [ sarvottama] .

One who has tender lotus like feet resting on the thighs of Ramadevi , one who is lotus eyed ,Such Vishnu created chaturmukh Bramha and in answer to his first question preached Tantra sara as the first shastra .

Tanu is a dhatu [ in sanskrit ] describing what is  elaborate[ extensive] in nature .[ vistara ] . the shastra that is extensive is known as Tantra . One that gives knowledge of tatva mantras [ tatva mantra samanvitaan ] and protects [ tranam ch kurute ]  yasmat tantramityaabhidhiyate [ from the fear of sansaar ] is known as tantra .

Tantra sara is Vishnodita preached by Vishnu [ this shastra is no longer available in the mortal world . But Acharya Srimadananda teertha has collected the best out of this grantha and given us Tantrasara Sangraha .

Tantra shastra is also known as Agam . there are Shakta Shaiva and Vaishnav Agama . Acharya has only collected satvik Vaishnav  agam for the upliftment of Satvikas .

The first word that LOrd NArayana uttered in this creation is ” OM ” . It is known as Pranav .

It has eight aksharas each representing eight forms of Lord Vishnu namely Vishwa Taijas Prajnya Turiya Atma Antaratma Gnyanatma , Paramatma [ akar ukar  mkar naad bindu kala shant atishant ]

Narayanashtakshar mantra is born out of eight akshara of OM .

Three times avrutti of Ashtakashara gies rise to GAyatri .

Ashtamahamantras are

  1. Pranav
  2. Vyahruti
  3. Vishnushadakshar
  4. Naryana Ashtakshar
  5. Vasudev Dwadashakshar
  6. Bramha Gayatri
  7. Mtruka mantra
  8. Purushsukta

These are ashta mahamantras .

Amantrak kriya kvapi naivaarchadeeshu vidyate !

there is cannot be any pooja without the mantra .

manan sarva satvanam tranam sasaar sagaraat , manan tran sanyogat mantra ityuchchyate budhai:

mantra is the one which is used for manan to get moksha . it is a uttam sadhana . it is a best available passtime activity for those who have achieved aparoksha .

Brahma gayatri different from Vishwamitra gayatri that is used in Sandhyavandan .

Mantra should be always chanted with shuchi . It should be accompanied by Pranayama , angnyasa karanayasa .

Devalaya , naditeere ,parvat , samudra teer , forest , teerthkshetra , vatvruksha , ashwath tree , give quick siddhi in mantra . or one must have  a kutir [ hut] in a clean sacred place .

one must be seated on kusha , krishnajin , one must always have  a ring in the finger seated in a quiet place .

Of all karmas japa is the most beneficial . A upadesha from satvik guru , Faith that this mantra will give results and complete concentration and sincerity in japa karya is the only means for siddhi .

without gurupadesha , without gurudakhina /dana even a crore japa will not give siddhi .

Any mantra if it has to be chanted ,priori chant of matruka nyasa is a must . this gives vishesha siddhi . these are of three types

1 Acharya says , the nyasa should accompany devta naam like Om Am Ajaya Namha

2. Shruti says .’Om Am Om” this is enough

3. Smriti pancharatra agama advises to carry nyasa as ” Om Am Nama: ”

THough varnas are fifty , and nyasa has to be in saptadhatu , tvak charma mansa ,rakta , medhas , majja asthi  . There is fifty first Kshkara which has to used as nyasa in jeevatma .

rechak apuurak an khumbak should be the krama for pranayama , mantra should be used for pranayama else only pranava matra can be used , Those who are capable should do kumbahk of 36 matras .

When there is change in the vayu in ten nadis , one get inclined to sins and diseases , thus pranyama with kumbhak , cleanses the nadi and inspires to get into satkarma .

Before japa papapurushvisarjana must be carried out with the help of vayu , agni and varun beejaksharas .


Kalash must be prepared for the abhisheka of Lord Narayana as a part of Devatapooja .

Kalash must have the presence of following devatas ie these must be invited [ avahan ] .

  1. Matruka rupa from A kara to Kshakara [ ajadi narsimha rupa ] 51
  2. Keshavadi 24 rupas
  3. Atmadi 4 rupas
  4. Vasudevadi 4 rupas
  5. Vishvadi 4 rupas
  6. matsya kurma till kalki ten rupas
  7. Vyasa dattatreya Shimshumar 3 rupas

Total 100 rupas of Lord  forms a kalash . Alongwith this moolrupa should be invited with ashtamahamantraas .dhoop deepa naivedya must be given to kalash devata .

previously installed kalash water should be used for Abhisheka of the Idol and prior to that 1000 ashtakshar japa [ not less than 1000 ] should be done with avahan mudra over Pratima .

After the snana , aksharnyasa and tatava nyasa must be done in the pratima . this brings vishesha sannidhi to the pratima .

Such a kalashabhisheka brings increase in kirti , ayushya , buddhi , dharna shakti , kanti , aishwarya and also yogyata manifests [ ones actual potential comes out  ] it reduces sins and increases the punya .

Homa :

To calm down adhidaivik ,adhibhotik adhyatmik utpat [ shanti ] apamrutyu parihar , ayushyavriddhi , aishwarya prapti , punyavridhdhi , manifestation of yogyata , mantrasiddhi and vishnu preeti , one must carry out homa of 1000 , 10000 , 100000, 1000000 ahutis in sanskrutagni [with peeth avaran pooja of Lord Parshurama in the agni  ]  .

famine tornado , tsunami etc are adhidaivik , fever , plague outbreak are adhibhoutik , bad dreams etc are adhyatmik . These should be accomapnied by ashtamahamantra homa .

Homa should also be done to remove obstacles that come in good satvik karma , to get desires fulfilled or they should also be performed to increase the potency of the mantra . [ mantra samarthya vriddhi ]

Homa kunda should be squarish , it should have three steps , each should be two three or four angul wide , it should be twelve angul height and twelve angul wide , it should als be twelve angul deep inside the earth .m

12 , 24 ,36 angul should be pramana for ayut homa and laksh homa ,

for koti homa it should be 8 hasta . if homa is done in anything lesser place no fruits can be obtained ,.

In the third step one must construct a yoni of the form of leaf of ashvattha vruksh .

It should slide downwards into the kunda by two angul .it should be twleve angul in length .

In this homa kunda , one must do dhyana of RAMA NARAYANA sporting with each other  and AGNI as the veerya [ semen ] of VISHNU . with Pranava agni should established [ pratishtha ] and with vyahruti shodash sanskaara [ garbhadanadi ] must be carried out .Garbhadanam karshyami with this anusandhana one must do pushpaarchana of VASUDEV etc chaturmurti ] with vyahruti mantra and give ajyahuti with vyahruti only . then anusandhan should be garbhadanam krutam swamin . and one must do prarthana ,Similarly 16 other sanskaras must be carried out .

For the preeti of Agni and agniantargat Vishnu , shastrokta dravya homa must be done . ghee , kheer , white dravya bramhavruksha samit rice , til, madhurtraya , palash , amrutvalli homa can be done .

In the end , if acharya does homa , he must be given a dana of 100 cows for 1 lakh japa . if one himself does homa , one should give according to the capacity .

Without dana no homa japa tapa vrata niyama gives any result .

So one must give dana to ved pandits only as per capacity .

Amrutvalli should be 4 angul samit .This is excellent for shanti karma .

ghee should be one karsha for each ahuti [ 16 ml]

24 ml milk

36ml jaggery/sugar

one small cup til , half bowl kheer half mushti grains . 4 angul samit .

these constitute one ahuti

2 lakhs of japa of mahamantra with 10000 ahutis increases longevity .

til ishit charu gives strength and health .

ten thousand lotus will give richness .wealth etc . but one must only wear white and drink milk while japa .

108 ahuti of anna [ cooked rice ] will remove dearth of food

amrutvalli increases vitality removes obstacles .

all homa should be done only after devtaarchana and punhyavachan .

krishnrpanamastu .









Whenever a person is in the difficulty and facing misery , astrologers ask to undertake remedy! Remedies usually consist of

  • Japa ,
  • homa ,
  • stotra ,
  • bramhan bhojana
  • dana .
  • yagnya
  • upavasa
  • Yantra
  • Tantra
  • Rasayana

All these are in one way or the other related to a Devata , Yaksha or Rakshasa or pisacha . But why should these help in removing the misery or gaining the desired of a person who engages in remedy ?

If we look closely at the remedies described above , we come across the fact that they are some form of flattery towards the ishta or kamya devata etc. Does flattery work?

In day today life when we are presented before Kings its only our flattery speech that ensures reward. A boss in an office definitely acknowledges the junior who engages in flattery . A praise indeed assures a relief or pat from the Rakshasas as well .who does not succumb to praise ? if mean demons , human can succumb to a praise , then Devatas [ filled with compassion as they are ] should definitely respond to a praise. Although when addressed to a devata it should be a truthful one acknowledging their past accomplishments. A devata definitely responds to such praise through stotras .

Stotras like kavacha etc extract a promise of protection from the Devata. Apart from flattery people are moved by the hospitality they are extended , many people to get desired from officers and ministers and others throw a grand party for them . They take every care that their guest is atmost comfortable and happy . After his mind is gained a suitable favour is definitely granted. If ordinary humans can grant some favours then why cannot a all powerful demigod not bestow a favour ,when treated to a proper hosptality. Albeit a human can be more demanding and unjustified in his demands and comforts , But a DEVATA is alpasantoshi , he is happy with simple delights like a milk , flowers and kheer or laddoo etc .as long as they are presented with good intentions and bhakti , a Devata is everready to grant boons . He is more magnanimous than a human , who is never bothered about your intentions ,but more bothered about his booty .

With all these defects in humans man still keeps a lot of hopes on these menial humans to get their desired results and become unhappy when they meet with disappointments when failed in human relations [ and extraction of favours ] . Humans are known to be themselves trapped in the cage of destiny and dependent on fortunes from heaven . today whoever is powerful may not be so tomorrow etc . but yet we bet our last penny onto this hapless souls seeking betterment .

A devata is more capable of bestowing , changing our fates . He is more sensitive to our problems. He is more merciful and kind hearted. He takes our offerings in homa etc as  debt to be repaid to us . Good people return favours perhaps manyfolds , a mustard like favour turned unto a good worthy individual is felt like a mountain of burden onto him and relaxes only when he has  repaid it mountainously . What a change of fortune that would be when a devata decides to repay the debts of  homa.

Devatas partake gifts from the humans in three ways , 1 . directly as naivedya [bhog] 2. through Fire [Agni ] agni is the mouth/ tongue  of  devatas , whatever is given in the fire by invoking the name of devata it is accepted by the devata. Earlier in olden days Agni used to have discretionary powers in accepting only sacred food ,but after the Bhrigu sage’s curse it had to eat everything that has been offered. hence a samskara [ invocatory chants] are neccessary for agni to accept the sacred , and without these chants [homa] the food and articles given in the fire does not reach the devata . Thus homa or yagnya has  a procedure to be followed.

3. third way in which a devata can recieve is through the mouth of the bramhins . thus bramhins are fed to appease the devata . It is the fire inside the bramhin [ a bramhin engulfs “aropan” a fire at the time of initiation and keeps it intact through penace and austere life ] that makes the devata take the food. till a bramhin praises the food the devata in him eats , as soon as the food is praised by the bramhin , it is the human that eats the food. quicker the speech emanating from the bramhins mouth ,leeser the acceptance of devata. Wise bramhins in order to give ,maximum fruits [punya] to the yejman[performer] do not speak a word till the food is consumed. A devata is rendered satisfied ,when any demand made by the bramhin is fulfilled. Wise bramhins demand a pinch of salt while eating before breaking their silence to give complete benefit of homa to the doer.

It is neccessary to invite learned bramhins only [ learned in vedas , kind and completely undesirous of wealth ] to complete the homa japa dana etc of a person.

These remedies are also undertaken for yakshas and Rakshasas and pisachas like that in case of aghoras. The invokee and invoked consume according to their tastes and character. But results will also be akin their natures. Thus complete harmony and happiness and peace cannot be expected by praying rakshas pisacha and yakshas . ONly devatas can give peace and prosperity.

Just as praising a local king cannot assure you of a longlife or relief from a disease , similarly peace and prosperity cannot be expected from praying rakshas yaksha and pisachas or other dead men raised to levels of sadhus or miracle men.

Even devatas can bestow good life but not relief from Samsara . ONLY Vasudev can give relief from Samsara [cycle of birth and death as HE is GOD ] rest all are just devatas . Even these devatas can bestow good fortunes only by the grace of NARAYANA . just as a minister cannot bestow results or favours against the wishes of a King , so does a devata cannot go against the wishes of NARAYANA .  Just as by praising king alone and neglecting other ministers and officers does not fetch maximum benefit , so also other devatas have to be prayed as parivar devataas along with Krishna .

Thus it is said “ Sarva Deva namaskaro KEshavam pratigachchati ” .One must not pray mean deities and always surrender to MAdhava .


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