Guest guest Posted January 19, 2004 Report Share Posted January 19, 2004 To find this group is something beyond my dreams .I frankly did not expect sp many people to be doing sadhana and mantra japa. I have a few questions 1;; is it necessary to have guru dishka,can we chant any mantra we want ,after all its gods name? Hanve any of u got the specified results without guru initianion? 2;; is a rosary compulsary ,can mantras be chanted without it?if necessary which one? 3;;some mantras have to be chanted 1.25 lakh times or 125000 times so what is the method of keeping count of such huge numbers? 4:; what is the meaning of and way of reciting and number of reciting and what r the fruits of "Om Ayeim Hreem Kleem Chamundayei Vichche" 5;; it may be personal question but i would like to know apart from general benifits we all get can any one involved in suceesful sadhna give some example of getting the desired fruit. how u recited /no. of times and time span of recitation . also time lag of fulfillment of aim thank you Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 22, 2004 Report Share Posted January 22, 2004 1;; is it necessary to have guru dishka,can we chant any mantra we want ,after all its gods name? Hanve any of u got the specified results without guru initianion? || Jai Sadguru Dutta || "dhatthaathrEya harE krShNa unmatthaanandha dhaayaka | dhiganbara munirbaala pishaacha jnAna sAgarA ||" "sadhA shiva samAramBhAm shankarAcharya maDhyamam | asmadhAchArya paryantham vandhE guru paramparA ||" In Bharatheeya Sanskrthi, Guru occupies the highest place; infact his place even above the gods. The word "Guru" itself is very sacred and has a very deep meaning: 1. Guru means one who is heavy (full) with knowledge. 2. the word Guru is composed of 2 letters: 'gu' + 'ru' "gu kaarO anDhakaarashca, ru kaarO rannivaarakah" 'gu' means ignorance; 'ru' means fire (of knowledge) that removes and expells ignorance. 'ajnaana thimiraanDhasya jnaanaanjana shalaakayaa | chakShuh unmeelithEna thasmai shree guravE namah ||" [i prostrate to the shree guru who dispelled the darkness of ignorance by opening my eyes with the needle of knowledge] 3. 'gu' means 'guNaatheeth' (attributeless), 'ru' means 'roopaatheeth' (formless). Hence Guru means the one who is omnipresent (infinite) and omnscient - the one who is everything and knows everything. Guru is verily the Supreme Being - the "Parabrahman". "guruh brahma guruh viShnuh guru dhEvO mahEshwarah | guruh saakShaath parabrahma thasmai shree guravE namah ||" [ Guru is none other than the divine trinity brahma-viShNu- mahEshwara. He is verily the Parabrahman. I prostrate to such a shree guru ] Guru is one who is established in the "brahman" [brahma - niShTa]. Guru is master. He is the dispeller of ignorance. He is a realized soul and he is ever-united with God. He is the embodiment of all great virtues and noble ideals. Lust, greed, infatuation, arrogance and jealousy - the six enemies of man ["ariShadvarga"] are totally converted into love, compassion, benevolence, auspiciousness, selfless action and forgiveness in him. He is the master of all but still innocent like a child. He is the compassionate father and benevolent mother of his desciples. He is the guiding light for the seekers of Truth. He has attained cosmic consciousness. He knows what is in God's mind and acts accordingly. He is fearless and always stands for truth and justice. Like the Sun who impartially gives heat and light to all, the Guru does no discrimination amongst his pupils. He has realized that the same divinity shining in him is also present in everything and everyone. In the 34th verse of the 4th chapter (jnaanayoga) of the Bhagavadgeetha, the Lord says thus: "thadhwidDhi praNipaathEna pariprashEna sEvayA | upadhEkShyanthi thE jnAnam jnAninasthah thathwa dharshinah ||" [Attain this knowledge by all means; if you prostrate yourself at the feet of the wise, render them all forms of service and question them with a guileless heart, again and again, those wise seers of truth will unfold that wisdom to you] The guidance of a guru, a realized soul, is a necessity felt by all seekers of reality and spiritual progress. As small children, we went to school and learnt the basics of how to read and write from our teachers. Till we graduate from the University we seek the assistance and guidance from our teachers. When the necessity of a teacher is so important in material matters, then how much more should it be in the case of spirituality, for the path is very subtle and highly abstract. The path of life is infested by the thorns of greed, lust, egoe and ignorance. The thieves of greediness are waiting to steal the spiritual wealth of an individual. The guru alone knows the proper way to escape these dangers and reach the other shore, for he has already reached the other shore and has come, out of compassion, to take others to the other side of the ocean of "sansara". Spiritual initiation ["dheekSha"] is a necessary factor in the path of spirituality. During such an initiation, a spiritual power is transmitted from the guru to the desciple. This power is very subtle but powerful. It clears doubts, extinguishes confusion, settles the mind, and the desciple reaches stability and equanimity. He finds his safety in the benign smile of the guru like the just born baby feels safe in the warmth of its mother's hug. The guru purifies understanding. The "chittha - vrtthi"s - the deformities of the desciple's mind subsides and thus helps him to ascend to higher realms of consciousness. Santh Tukaraam says, "Guru makes his desciple one like him. Even though the preperation takes a little time for the guru to enter into the desciple to make him one like him.". He further says that he cannot compare the guru to the touchstone ["sparSh-maNi"], which only turns the metal into gold. The greatness of a guru is that he makes his desciple one like him, another touchstone. One has to obtain a mantra always from a living person - the Guru and not from books. A live candle alone can light up another one so even a soul alone can touch another soul. The soul can recieve impulses from another soul, and from nothing else. Had there been no necessity for a guru, then every Dick and Harry would have become masters of mantra and knowledge, just by reading books. Groping in darkness, one can never reach the light. One may become highly informed by studying various books. But without a Guru, all that knowledge is useless. "avidhyAyAmanthare varthamAnAh swayam DheerAh panditham manyamAnAh | dhandhramyamANAh pariyanthi mooDA anDhEnaiva neeyamanA yaThAnDhAh ||" --- KaTa upaniShad [Fools dwelling in darkness, wise in their own conceit, and puffed up with vain knowledge, go round and round staggering to and fro, like blind men led by the blind] In studying books we are deluded into thinking that thereby we are being spiritually helped; but if we analyze carefully, it is only the "scholar" in us that derives profit from such studies, and not our inner spirit. The word "diksha" itself is so beautiful. It is actually comprised of 2 letters: "di" + "kSha". 'di' means "Dhee shakthi" - the intellectual power. 'kSha' means the one which sharpens. Hence diksha or initiation is the process wherein the able Guru break opens the lock of ignorance that has been subdueing the real nature and potential of the desciple and unravels to him the secrets and mystries of spirituality by making his desciple introvert. Ultimately, the desciple realizes the real guru - the real guiding light, that is within himself: "dheeyathe shiva sAyujyam, kSheeyathe pAsha banDhanam | aTho dheekShEthi kaThitham bhuDhaih sath shAstra vEdhibhih ||" [The rite or ceremony of diksha destroys all the limiting factors of the individual self and facilitate his union with Shiva] Thus the first qualification for an upasak (sadhak) is to obtain diksha from a Guru. It is the Guru who, after testing the desciple's competence, initiates him into the "upAsana" - the process of unification of the self with the supreme, by teaching him the Mantra, the "devathaaswaroopa" (the nature of the diety) and the methods of performing the sadhana. While the parents are responsible for bringing our body onto this earth, the Guru is responsible for freeing ourselves from all bondages and attain salvation. In reality, a person gets his second life after getting initiated. Hence those who are initiated into spirituality by a guru are called "dwijas" - the twice born: "AchArya upanayamAnO brahmachAriNam krNuthE garBhamanthah | tham rAthrIsthisra udharE viBharthi tham jAtham drShtamaBhisanyanthi dhEvAh ||" --- aTharvaNa vEda "yasya dhEve paraaBhakthih yaThA dhEve thaThA gurau thasyaithE kaThiTharyanthE prakaashanthe mahaathmanaa" [Who has has the highest devotion to God, and likewise to the Guru, to that great soul the truths taught herein become clear] "dhaivADheenAnthu jagathsarvam | manthrADheenanthu dhEvathah || thanmanthram brAhmaNADheenam | brAhmaNO mama dhEvathA ||" [the whole creation is under the control of the divine power which in turn is subject to the mantra. Those mantras are under the control of the Brahmins (Brahma jnAnis). Hence ultimately the brahma jnAnis (Gurus) are our Gods] I think the above verse is more than enough to explain the importance of a guru in mantra sadhana. Mantras are not just an arrangement of letters or result of human imagination. Mantras are embodiment of the diety itself. They were percieved by our RShis during their deep contemplation and meditation. The diety of such a mantra remains obidient and loyal to the person (RShi) who has gained its grace. In course of time, the RShis passed on the mantras to their desciples who thereby became the lawful owner of the mantras. This unbroken guru-shishya parampara is still continuining in this sacred land. All the previous mahatmas who have attained salvation by the practice of a particular mantra are infact still alive as divine souls - one within the mantra. Hence there is no difference between the mantra, the diety and the guru - all are same: "shreenAThAdhi guru-thrayam gaNapathim peeTa thrayam Bhairavam sidDhauGham vatuka-thrayam padhayugam dhootheekramam mandalam veeraadhyaShta-chathuShka-ShaShti navakam veeraavalee panchakam shreeman maalini mantra raaja sahitham vandhE gurOr mandalam " [The mantra (shree mantra) is the abode of the whole lineage of gurus - shree guru, parama guru, paramEShti guru, human gurus (maanavaouGha), siddha gurus (sidDhaouGha) and divine gurus (dhivyaouGha), Lord Ganapathi, the 3 Bhairavas, the 3 vatukas, dhoothee mandalam, the 64 yoginis, the 5 veeravalis and the Divine Mother Goddess] All great men and women became so only by the divine grace of their guru. Even Jagadguru Adi ShankarAchArya, who is reverred and respected by all spiritual aspirants world-wide and whose instructions and directions are followed by all ascetics till this day, had sought asylum at the divine feet of his Guru, Govinda pAda. Lord Ram was the desciple of brahmarShi VasiShTa, vishwAmithra and agasthya. Lord KrShna learnt all great vidyas from his Guru SAndheepani. Lord datthAthrEya who is the Adhi Guru of the "avDhootha" lineage had 24 Gurus - does this convey some message ? Lastly, I wish to qoute the great Kannada saint-poet-musician Shree PurandharadhAsa : "guruvina gulAmanAguva thanaka dhoreyadaNNa mukuthi" [it is impossible to attain mukthi (salvation or emancipation) until one becomes a slave of the Guru (without the divine grace of the Guru)] A man might be well-versed in different scriptures. He might have renounced the world and might have crucified his flesh, but Truth is revealed only to him who has become the slave of the Sadguru. My whole life is not just sufficient to explain the glory of the Sadguru. ---- 2;; is a rosary compulsary ,can mantras be chanted without it?if necessary which one? Rosaries or any other external aids are required only when the mantra is chanted for fulfilling specific personal desires (kaamya sidDhi). Nothing except pure devotion is required for a desireless chanting (niShkaam jap). Remember that human body itself is the most wonderful yantra in this creation. It is nothing but the Shree Yantram - it is the abode of all divinities. The shAstras proclaim that "niShkAm karma" is highly beneficial as compared to "kAmya karma". Malas (rosaries) of different varieties are prescribed for different purposes: "rudhrAkShah shwEtha padhmAkShamAlE thu aKhilE japEth | athi sThUlO athi sookShmascha sPhutithO BhangarirlaGhuh || Bhinnah purA DhrthO jeerNO rudhrAkShO varadhah smrthah | ashtOttharashathairmAlA prashasthA sarva karmasu ||" --- shAradhA thilaka thanthram [the rosaries of rudraksh, white lotus and spatik can be used for chanting all kinds of mantras. Rudraksh is highly sacred and it can be used even it is very old, damaged, lost its color etc. Always the rosary of 108 beads should be used] In the kAlikA purANa, the following have been prescribed: thulasi rosary --- for lord ViShNu, KrShNa, Rama ivory rosary --- for lord ganEsha sandalwood rosary --- for Lord shiva kusha rosary ---- destroys all sins puthrajeeva rosary --- to obtain children coral rosary --- to gain wealth THE SAME MALA SHOULD NOT CONTAIN DIFFERENT TYPES OF BEADS. In the Sanath Kumaara sanhitha, details of the color of the thread used to make the rosary is also given: Brahmins (priests) --- white kShathriyas (warriors) --- yellow vaishyAs (businessmen) --- black shUdrAs (labourers) --- red The rosary used for japa should never be worn around the neck. After the japa, it should be kept at the feet of the diety's idol or in some clean safe place. It should not be touched without washing the hands and legs thoroughly or without taking bath. There are many more things regarding the rosary (japa mala). I am concluding here due to my human limitations. ---- 3;;some mantras have to be chanted 1.25 lakh times or 125000 times so what is the method of keeping count of such huge numbers? "lAkShA kuseedham sidhooram gOmayam cha kareeShakam | EBhinnirmAya gutikAm japa sanKhyA thu kArayEth ||" --- rudhra yAmaLam [ small round balls made outof lAkShA (a type of wax), sindhoor, and cowdung should be used to keep count of the number of rounds of japa] If none of the above are available, you can use beetle nuts to keep count. On completion of every round of the rosary, you can count a nut. Hence with a rosary of 108 beads, 10 nuts means, 108 * 10 = 1080 chants. --- 4:; what is the meaning of and way of reciting and number of reciting and what r the fruits of "Om Ayeim Hreem Kleem Chamundayei Vichche" This is a maha mantra attributed to the Divine Mother Goddess Chandika, who is the unified form of Mahakali, Mahalakshmi and Mahasaraswathi. Excluding the letter "Om", there are 9 letters in this mantra and hence it is famous as "navAkShari" or "navArNa mantra". Om ----> the primordial sacred sound from which the creation took place. All mantras and the Vedas originated from Om. It symbolises the Supreme Being, the Parabrahma. aim ----> the seed (bija) mantra of Mahasaraswathi, the supreme force of learning and wisdom. It is called "vAgbeeja". hreem ----> the seed (bija) mantra of Mahalakshmi or Bhuvaneshwari, the Supreme force of all divine virtues (not only wealth). It is called "maayaa beeja". kleem ----> the seed (bija) mantra of Mahakali, the Supreme force of knowledge and illusion. It is called "kaama beeja" chaamundaa ----> one of the names of Mother becoz she killed the demons Chanda and Munda. Chada stands for disturbed, unpeaceful, flickering mind and Munda stands for the ignorant mind: "chaamundaa chanchala BhAva vinAshinyaie namah" vicchE ----> contemplation or meditation Hence the collective meaning of the mantra means "I meditate upon the Supreme aspect of Mother Chandika who is the unified form Masaraswathi, Mahalakshmi and Mahakali aspects. May my ignorance be dispelled and enlightenment dawn in my heart" For attaining salvation, the mantra has to be chanted 9 crore times. For siddhi in material gains, 9 lakh japa is essential. Desireless japa gives infinite gains. ||namah parama RShiBhyO namah parama RShiBhyah || , "questram33" <questram33> wrote: > > > > > > To find this group is something beyond my dreams .I frankly did not > expect sp many people to be doing sadhana and mantra japa. > > I have a few questions > > 1;; is it necessary to have guru dishka,can we chant any mantra we > want ,after all its gods name? > Hanve any of u got the specified results without guru > initianion? > > 2;; is a rosary compulsary ,can mantras be chanted without it? if > necessary which one? > > 3;;some mantras have to be chanted 1.25 lakh times or 125000 times so > what is the method of keeping count of such huge numbers? > > > 4:; what is the meaning of and way of reciting and number of reciting > and what r the fruits of > "Om Ayeim Hreem Kleem Chamundayei Vichche" > > 5;; it may be personal question but i would like to know apart from > general benifits we all get > can any one involved in suceesful sadhna give some > example of getting the desired fruit. > how u recited /no. of times and time span of recitation . > also time lag of fulfillment of aim > > thank you Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 23, 2004 Report Share Posted January 23, 2004 thanks for the message. , "Srinath Ram" <srinath_atreya> wrote: > 1;; is it necessary to have guru dishka,can we chant any mantra we > want ,after all its gods name? > Hanve any of u got the specified results without guru > initianion? > > || Jai Sadguru Dutta || > > > "dhatthaathrEya harE krShNa unmatthaanandha dhaayaka | > dhiganbara munirbaala pishaacha jnAna sAgarA ||" > > "sadhA shiva samAramBhAm shankarAcharya maDhyamam | > asmadhAchArya paryantham vandhE guru paramparA ||" > > > In Bharatheeya Sanskrthi, Guru occupies the highest place; infact his > place even above the gods. The word "Guru" itself is very sacred and > has a very deep meaning: > > 1. Guru means one who is heavy (full) with knowledge. > > 2. the word Guru is composed of 2 letters: 'gu' + 'ru' > > "gu kaarO anDhakaarashca, ru kaarO rannivaarakah" > > 'gu' means ignorance; 'ru' means fire (of knowledge) that removes and > expells ignorance. > > 'ajnaana thimiraanDhasya jnaanaanjana shalaakayaa | > chakShuh unmeelithEna thasmai shree guravE namah ||" > > [i prostrate to the shree guru who dispelled the darkness of > ignorance by opening my eyes with the needle of knowledge] > > 3. 'gu' means 'guNaatheeth' (attributeless), 'ru' > means 'roopaatheeth' (formless). Hence Guru means the one who is > omnipresent (infinite) and omnscient - the one who is everything and > knows everything. Guru is verily the Supreme Being - > the "Parabrahman". > > "guruh brahma guruh viShnuh guru dhEvO mahEshwarah | > guruh saakShaath parabrahma thasmai shree guravE namah ||" > > [ Guru is none other than the divine trinity brahma-viShNu- > mahEshwara. He is verily the Parabrahman. I prostrate to such a shree > guru ] > > > Guru is one who is established in the "brahman" [brahma - niShTa]. > Guru is master. He is the dispeller of ignorance. He is a realized > soul and he is ever-united with God. He is the embodiment of all > great virtues and noble ideals. Lust, greed, infatuation, arrogance > and jealousy - the six enemies of man ["ariShadvarga"] are totally > converted into love, compassion, benevolence, auspiciousness, > selfless action and forgiveness in him. > > He is the master of all but still innocent like a child. He is the > compassionate father and benevolent mother of his desciples. He is > the guiding light for the seekers of Truth. He has attained cosmic > consciousness. He knows what is in God's mind and acts accordingly. > He is fearless and always stands for truth and justice. Like the Sun > who impartially gives heat and light to all, the Guru does no > discrimination amongst his pupils. He has realized that the same > divinity shining in him is also present in everything and everyone. > > > In the 34th verse of the 4th chapter (jnaanayoga) of the > Bhagavadgeetha, the Lord says thus: > > "thadhwidDhi praNipaathEna pariprashEna sEvayA | > upadhEkShyanthi thE jnAnam jnAninasthah thathwa dharshinah ||" > > [Attain this knowledge by all means; if you prostrate yourself at the > feet of the wise, render them all forms of service and question them > with a guileless heart, again and again, those wise seers of truth > will unfold that wisdom to you] > > The guidance of a guru, a realized soul, is a necessity felt by all > seekers of reality and spiritual progress. As small children, we went > to school and learnt the basics of how to read and write from our > teachers. Till we graduate from the University we seek the assistance > and guidance from our teachers. When the necessity of a teacher is so > important in material matters, then how much more should it be in the > case of spirituality, for the path is very subtle and highly > abstract. The path of life is infested by the thorns of greed, lust, > egoe and ignorance. The thieves of greediness are waiting to steal > the spiritual wealth of an individual. The guru alone knows the > proper way to escape these dangers and reach the other shore, for he > has already reached the other shore and has come, out of compassion, > to take others to the other side of the ocean of "sansara". > > Spiritual initiation ["dheekSha"] is a necessary factor in the path > of spirituality. During such an initiation, a spiritual power is > transmitted from the guru to the desciple. This power is very subtle > but powerful. It clears doubts, extinguishes confusion, settles the > mind, and the desciple reaches stability and equanimity. He finds his > safety in the benign smile of the guru like the just born baby feels > safe in the warmth of its mother's hug. The guru purifies > understanding. The "chittha - vrtthi"s - the deformities of the > desciple's mind subsides and thus helps him to ascend to higher > realms of consciousness. > > Santh Tukaraam says, "Guru makes his desciple one like him. Even > though the preperation takes a little time for the guru to enter into > the desciple to make him one like him.". He further says that he > cannot compare the guru to the touchstone ["sparSh-maNi"], which only > turns the metal into gold. The greatness of a guru is that he makes > his desciple one like him, another touchstone. > > > > One has to obtain a mantra always from a living person - the Guru and > not from books. A live candle alone can light up another one so even > a soul alone can touch another soul. The soul can recieve impulses > from another soul, and from nothing else. Had there been no necessity > for a guru, then every Dick and Harry would have become masters of > mantra and knowledge, just by reading books. Groping in darkness, one > can never reach the light. One may become highly informed by studying > various books. But without a Guru, all that knowledge is useless. > > > "avidhyAyAmanthare varthamAnAh swayam DheerAh panditham manyamAnAh | > dhandhramyamANAh pariyanthi mooDA anDhEnaiva neeyamanA yaThAnDhAh ||" > > --- KaTa upaniShad > > [Fools dwelling in darkness, wise in their own conceit, and puffed up > with vain knowledge, go round and round staggering to and fro, like > blind men led by the blind] > > In studying books we are deluded into thinking that thereby we are > being spiritually helped; but if we analyze carefully, it is only > the "scholar" in us that derives profit from such studies, and not > our inner spirit. > > The word "diksha" itself is so beautiful. It is actually comprised of > 2 letters: "di" + "kSha". 'di' means "Dhee shakthi" - the > intellectual power. 'kSha' means the one which sharpens. Hence diksha > or initiation is the process wherein the able Guru break opens the > lock of ignorance that has been subdueing the real nature and > potential of the desciple and unravels to him the secrets and > mystries of spirituality by making his desciple introvert. > Ultimately, the desciple realizes the real guru - the real guiding > light, that is within himself: > > "dheeyathe shiva sAyujyam, kSheeyathe pAsha banDhanam | > aTho dheekShEthi kaThitham bhuDhaih sath shAstra vEdhibhih ||" > > [The rite or ceremony of diksha destroys all the limiting factors of > the individual self and facilitate his union with Shiva] > > Thus the first qualification for an upasak (sadhak) is to obtain > diksha from a Guru. It is the Guru who, after testing the desciple's > competence, initiates him into the "upAsana" - the process of > unification of the self with the supreme, by teaching him the Mantra, > the "devathaaswaroopa" (the nature of the diety) and the methods of > performing the sadhana. > > > While the parents are responsible for bringing our body onto this > earth, the Guru is responsible for freeing ourselves from all > bondages and attain salvation. In reality, a person gets his second > life after getting initiated. Hence those who are initiated into > spirituality by a guru are called "dwijas" - the twice born: > > "AchArya upanayamAnO brahmachAriNam krNuthE garBhamanthah | > tham rAthrIsthisra udharE viBharthi tham jAtham drShtamaBhisanyanthi > dhEvAh ||" > > --- aTharvaNa vEda > > > "yasya dhEve paraaBhakthih yaThA dhEve thaThA gurau > thasyaithE kaThiTharyanthE prakaashanthe mahaathmanaa" > > [Who has has the highest devotion to God, and likewise to the Guru, > to that great soul the truths taught herein become clear] > > > "dhaivADheenAnthu jagathsarvam | > manthrADheenanthu dhEvathah || > thanmanthram brAhmaNADheenam | > brAhmaNO mama dhEvathA ||" > > [the whole creation is under the control of the divine power which in > turn is subject to the mantra. Those mantras are under the control of > the Brahmins (Brahma jnAnis). Hence ultimately the brahma jnAnis > (Gurus) are our Gods] > > > I think the above verse is more than enough to explain the importance > of a guru in mantra sadhana. > > > Mantras are not just an arrangement of letters or result of human > imagination. Mantras are embodiment of the diety itself. They were > percieved by our RShis during their deep contemplation and > meditation. The diety of such a mantra remains obidient and loyal to > the person (RShi) who has gained its grace. In course of time, the > RShis passed on the mantras to their desciples who thereby became the > lawful owner of the mantras. This unbroken guru-shishya parampara is > still continuining in this sacred land. All the previous mahatmas who > have attained salvation by the practice of a particular mantra are > infact still alive as divine souls - one within the mantra. Hence > there is no difference between the mantra, the diety and the guru - > all are same: > > "shreenAThAdhi guru-thrayam gaNapathim peeTa thrayam Bhairavam > sidDhauGham vatuka-thrayam padhayugam dhootheekramam mandalam > veeraadhyaShta-chathuShka-ShaShti navakam veeraavalee panchakam > shreeman maalini mantra raaja sahitham vandhE gurOr mandalam " > [The mantra (shree mantra) is the abode of the whole lineage of > gurus - shree guru, parama guru, paramEShti guru, human gurus > (maanavaouGha), siddha gurus (sidDhaouGha) and divine gurus > (dhivyaouGha), Lord Ganapathi, the 3 Bhairavas, the 3 vatukas, > dhoothee mandalam, the 64 yoginis, the 5 veeravalis and the Divine > Mother Goddess] > > > All great men and women became so only by the divine grace of their > guru. Even Jagadguru Adi ShankarAchArya, who is reverred and > respected by all spiritual aspirants world-wide and whose > instructions and directions are followed by all ascetics till this > day, had sought asylum at the divine feet of his Guru, Govinda pAda. > Lord Ram was the desciple of brahmarShi VasiShTa, vishwAmithra and > agasthya. Lord KrShna learnt all great vidyas from his Guru > SAndheepani. Lord datthAthrEya who is the Adhi Guru of > the "avDhootha" lineage had 24 Gurus - does this convey some message ? > > Lastly, I wish to qoute the great Kannada saint-poet-musician Shree > PurandharadhAsa : > > "guruvina gulAmanAguva thanaka dhoreyadaNNa mukuthi" > > [it is impossible to attain mukthi (salvation or emancipation) until > one becomes a slave of the Guru (without the divine grace of the > Guru)] > > A man might be well-versed in different scriptures. He might have > renounced the world and might have crucified his flesh, but Truth is > revealed only to him who has become the slave of the Sadguru. > > My whole life is not just sufficient to explain the glory of the > Sadguru. > > > -- -- > > 2;; is a rosary compulsary ,can mantras be chanted without it?if > necessary which one? > > > Rosaries or any other external aids are required only when the mantra > is chanted for fulfilling specific personal desires (kaamya sidDhi). > Nothing except pure devotion is required for a desireless chanting > (niShkaam jap). Remember that human body itself is the most wonderful > yantra in this creation. It is nothing but the Shree Yantram - it is > the abode of all divinities. The shAstras proclaim that "niShkAm > karma" is highly beneficial as compared to "kAmya karma". > > Malas (rosaries) of different varieties are prescribed for different > purposes: > > "rudhrAkShah shwEtha padhmAkShamAlE thu aKhilE japEth | > athi sThUlO athi sookShmascha sPhutithO BhangarirlaGhuh || > Bhinnah purA DhrthO jeerNO rudhrAkShO varadhah smrthah | > ashtOttharashathairmAlA prashasthA sarva karmasu ||" > > --- shAradhA thilaka thanthram > > [the rosaries of rudraksh, white lotus and spatik can be used for > chanting all kinds of mantras. Rudraksh is highly sacred and it can > be used even it is very old, damaged, lost its color etc. Always the > rosary of 108 beads should be used] > > In the kAlikA purANa, the following have been prescribed: > > thulasi rosary --- for lord ViShNu, KrShNa, Rama > > ivory rosary --- for lord ganEsha > > sandalwood rosary --- for Lord shiva > > kusha rosary ---- destroys all sins > > puthrajeeva rosary --- to obtain children > > coral rosary --- to gain wealth > > > THE SAME MALA SHOULD NOT CONTAIN DIFFERENT TYPES OF BEADS. > > In the Sanath Kumaara sanhitha, details of the color of the thread > used to make the rosary is also given: > > Brahmins (priests) --- white > kShathriyas (warriors) --- yellow > vaishyAs (businessmen) --- black > shUdrAs (labourers) --- red > > The rosary used for japa should never be worn around the neck. After > the japa, it should be kept at the feet of the diety's idol or in > some clean safe place. It should not be touched without washing the > hands and legs thoroughly or without taking bath. > > > There are many more things regarding the rosary (japa mala). I am > concluding here due to my human limitations. > > -- -- > > 3;;some mantras have to be chanted 1.25 lakh times or 125000 times so > what is the method of keeping count of such huge numbers? > > "lAkShA kuseedham sidhooram gOmayam cha kareeShakam | > EBhinnirmAya gutikAm japa sanKhyA thu kArayEth ||" > > --- rudhra yAmaLam > > [ small round balls made outof lAkShA (a type of wax), sindhoor, and > cowdung should be used to keep count of the number of rounds of japa] > > If none of the above are available, you can use beetle nuts to keep > count. On completion of every round of the rosary, you can count a > nut. Hence with a rosary of 108 beads, 10 nuts means, 108 * 10 = 1080 > chants. > > > -- - > > 4:; what is the meaning of and way of reciting and number of reciting > and what r the fruits of > "Om Ayeim Hreem Kleem Chamundayei Vichche" > > > This is a maha mantra attributed to the Divine Mother Goddess > Chandika, who is the unified form of Mahakali, Mahalakshmi and > Mahasaraswathi. Excluding the letter "Om", there are 9 letters in > this mantra and hence it is famous as "navAkShari" or "navArNa > mantra". > > > Om ----> the primordial sacred sound from which the creation took > place. All mantras and the Vedas originated from Om. It symbolises > the Supreme Being, the Parabrahma. > > aim ----> the seed (bija) mantra of Mahasaraswathi, the supreme force > of learning and wisdom. It is called "vAgbeeja". > > hreem ----> the seed (bija) mantra of Mahalakshmi or Bhuvaneshwari, > the Supreme force of all divine virtues (not only wealth). It is > called "maayaa beeja". > > kleem ----> the seed (bija) mantra of Mahakali, the Supreme force of > knowledge and illusion. It is called "kaama beeja" > > chaamundaa ----> one of the names of Mother becoz she killed the > demons Chanda and Munda. Chada stands for disturbed, unpeaceful, > flickering mind and Munda stands for the ignorant mind: > > "chaamundaa chanchala BhAva vinAshinyaie namah" > > vicchE ----> contemplation or meditation > > > Hence the collective meaning of the mantra means "I meditate upon the > Supreme aspect of Mother Chandika who is the unified form > Masaraswathi, Mahalakshmi and Mahakali aspects. May my ignorance be > dispelled and enlightenment dawn in my heart" > > > For attaining salvation, the mantra has to be chanted 9 crore times. > For siddhi in material gains, 9 lakh japa is essential. Desireless > japa gives infinite gains. > > > ||namah parama RShiBhyO namah parama RShiBhyah || > > > > , "questram33" <questram33> wrote: > > > > > > > > > > > > To find this group is something beyond my dreams .I frankly did not > > expect sp many people to be doing sadhana and mantra japa. > > > > I have a few questions > > > > 1;; is it necessary to have guru dishka,can we chant any mantra we > > want ,after all its gods name? > > Hanve any of u got the specified results without guru > > initianion? > > > > 2;; is a rosary compulsary ,can mantras be chanted without it? > if > > necessary which one? > > > > 3;;some mantras have to be chanted 1.25 lakh times or 125000 times > so > > what is the method of keeping count of such huge numbers? > > > > > > 4:; what is the meaning of and way of reciting and number of > reciting > > and what r the fruits of > > "Om Ayeim Hreem Kleem Chamundayei Vichche" > > > > 5;; it may be personal question but i would like to know apart > from > > general benifits we all get > > can any one involved in suceesful sadhna give some > > example of getting the desired fruit. > > how u recited /no. of times and time span of recitation . > > also time lag of fulfillment of aim > > > > thank you Quote Link to comment Share on other sites More sharing options...
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