[Guruvayur/Guruvayoor] Maha Mrutunjaya mantram

[Guest guest]

Guruvayoorappa saranam saranam saranam

 

To all devotees of the Mighty Lord Guruvayoorappan

 

on the 17th of Aug "chingamasam onnam thiyathi". Please check into this website.

 

www.dalsabzi.com/Mantras/narayan_kavach.htm

May the blessings of the Lord be with all us all the time to praise his name and sing his glory.

Om Namo Bhagavathe Vasudevaya

Om Namo Bhagavathe Vasudevaya

Om namo Bhagavathe vasudevaya

 

 

 

Sunil Menon <menon_sunil wrote:

--- "Veena A. Nair" <veeus18 wrote:> > Om Namo Narayanaya> > An article from the web on the Mritunjaya mantra.> Thanks to Sowparnika for sending out this mantra> regularly these past few days; I had heard that this> mantra is a powerful one as regards health and> death; the following article tells us the meaning> and the significance of it.> >=======================================================> > Mrityunjaya Mantra, A Mantra for Healing & Comfort.> > > > Copyright & courtesy Yoga International Magazine. > > By Rolf Sovik> > "Where is that gracious hand of yours, O Rudra, the> hand that brings health and gives comfort", Rig> Veda. > > The Scriptures of Ancient India are

filled with> stories, myths, and legends in which philosophy is> entwined with devotion. Great person-ages appear in> these tales, among them the sage Markandeya, whose> teachings are found in the Markandeya Purana. His> texts is remembered especially for its account of> the glory of the Divine Mother. Markandeya is also> acclaimed for his vision of the cosmic deluge and in> the Mahabharata he is an honored guest at the forest> encampment of the heroic Pandava brothers. But his> story begins before his birth.> > > > Childless, the forest-dwelling sage Mrikandu and his> wife, Marudvati, undertook a long penance, hoping to> earn merit and the boon of a child. They were> rewarded with a vision of Lord Shiva, their> ishtadevata (the deity of their hearts). After> hearing their request, Lord Shiva told them they> could either parent a child who would

be a brilliant> spiritual light but whose life would be a scant 16> years, or they could raise a long-lived child who> would be witless and self-absorbed.> > > > They chose the child with spiritual virtue, and in> time Marudvati gave birth to a boy they named> Markandeya. The couple decided not to tell him that> he would have a short life, but as he approached his> 16th birthday, his parent's growing sadness betrayed> them. And when he asked them to explain their> downcast mood, they told him what Lord Shiva had> said. Already an accomplished yogi, Markandeya> rededicated himself to his practice.> > > > On the day of his 16th birthday, Markandeya took> refuge in a temple and next to a Shiva lingam (a> symbol of divine consciousness) to do his worship> and meditation. When the messengers of Lord Yama,> the lord of death,

arrived to take him away, they> found him so absorbed in his prayers, they could not> complete their mission.> > > > Returning to Yama, they described their dilemma. So> Yama himself traveled to the temple to accomplish> the task. He urged Markandeya to follow the natural> laws of life and death, and to come willingly, but> Markandeya wrapped his arms around the shiva lingam> and surrendered himself to its protection. Yama> threw his noose to gather Markandeya in, but the> noose encircled the lingam as well, and immediately> Shiva, dwelling in the image, split the lingam open> and emerged in a rage. Yama had thrown his noose too> far, for he had no authority to encircle Shiva> himself.> > > > Yama was killed with a blow from Shiva's foot as the> other gods looked on in dismay. Fearing that Yama's> death would upset the order

of the universe, they> implored Shiva to bring him back to life and in the> end, Shiva complied. But he pointed out that> Markandeya's devotion had protected him, and he was> therefore blessed to remain a 16-year-old sage> eternally. The ancient belief is that the realized> soul of Markandeya is still moving in the universe.> > > > The Death Conqueror > > > > The story of Markandeya opens doors to a vast> spiritual heritage with the mysterious figure of> Shiva at its core. Shiva is dual-natured. He guards> the universal order with ferocious resolve,> destroying attachments and freeing his devotees from> ignorance. He is the inner controller and the> dissolver, bringing compulsive pursuits of passion,> and even life itself, to its natural end. This> aspect of Shiva is reflected in his ancient name> Rudra, "one who howls." The

more familiar name> Shiva, on the other hand, means "auspicious,"> "gracious," or "kind." Here compassion is Shiva's> nature. He is a shelter of kindness and the giver of> boons. With tenderness and a sure hand, he guides> those who aspire to self-realization and relieves> the suffering that exists in the universe. > > > > Shiva personifies pure consciousness. He manifests> the universe and exists in it like a net into which> every particle and being is woven. Yet he remains> unaffected by the world's charms and temptations as> he silently holds all the moves in an unmoving> presence. He is the Lord of Yogis, established in> meditation.> > > > He has many names. To Markandeya he is Mrityunjaya,> the Death Conqueror. And some say it is this aspect> of Shiva's being that Markandeya was worshipping on> his 16th birthday. But

Shiva's conquest over Yama> does not give us the complete picture of> Mrityunjaya, for even in his aspect as the ruler of> death, Shiva is deeply nurturing as well as> fearsome.> > > > The MAHA MRITYUNJAYA Mantra> > The great mantra dedicated to Shiva as Mrityunjaya> is found in the Rig Veda (Mandala VII, Hymn 59),> where it is attributed to the sage Vasistha. The> hymn in which it is found begins with eleven stanzas> honoring the forces of nature (the maruts) said to> be the children of Rudra/Shiva. The maruts control> the energies of storms, winds, cyclones, and clouds> (and thus the nurturing light of the sky). They> possess destructive energy, but they are also the> protectors of the household. When they act in> harmony, they create an environment of peace and> prosperity.> > > > Vasistha pays homage to

these forces and then> continues with the final stanza, a mantra revered> throughout the scriptures. It is called the Maha> Mrityunjaya mantra, the Great Death-Conquering> mantra. It is a mantra that has many names and> forms. It is called the Rudra mantra, referring to> the furious aspect of Shiva; the Tryambakam mantra,> alluding to Shiva's three eyes; and its is sometimes> known as the Mrita-Sanjivini mantra because it is a> component of the "life-restoring" practice given to> the primordial sage Shukra after he had completed an> exhausting period of austerity. The Maha Mrityunjaya> mantra is hailed by the sages as the heart of the> Veda. Along with the Gayatri mantra it holds the> highest place among the many mantras used for> contemplation and meditation. > > > > The Sanskrit text of the mantra reads:> > OM. Tryambakam

yajamahe> > Sugandhim pushti-vardhanam> > Urvarukamiva bandhanan> > Mrityor mukshiya mamritat> > > > The mantra is divided into four lines, each> containing eight syllables. Translations vary> considerably. A bit of research, however (try> looking the mantra up on the Web, for example), will> make it clear that no single translation can ever do> justice to all its levels of meaning. The> multileveled nature of Sanskrit words makes this> impossible.> > > > But differences in translation also reflect the fact> that the sounds of the mantra are most important to> practitioners than its exact translation. Like> music, the resonance of these sounds attracts the> mind and leads it to an inner experience. The> literal meaning of the mantra is secondary.> > > > But even so, it is

important to understand the> mantra in order to develop faith in it. The> individual words of the mantra convey its nourishing> quality and, even in English, they are life> sustaining. They fill us with the sense that a great> force of goodness is at work within us, supporting> our growth, lifting us up during times of trouble,> and helping us recall, even in the midst of our busy> lives, the higher aim of life itself.> > > > The MANTRA in Translation> > OM. Tryambakam yajamahe> > Sugandhim pushti-vardhanam> > Urvarukamiva bandhanan> > Mrityor mukshiya mamritat> > > > OM This sound is said to be the underlying kernel of> the manifest universe and vibrates eternally at the> heart of creation. It signifies all-pervading> consciousness. Although it is not found in the> actual text of the hymn,

it is added to the body of> the mantra whenever the mantra is used for> meditation practice.> > > > tryambakam The prefix tri (pronounced with a short> "i") means "three." When it is joined to ambakam,> the letter "i" becomes "y", and the word reads> tryambakam. Ambaka means "eye." Trymbakam is> "three-eyed," an epithet for Shiva which alludes to> a well-known story in which Parvati, Shiva's wife,> playfully places her hands over his eyes. In> consequence, the whole universe is thrown into> blinding darkness. To save the universe, which in> truth exists only in his eyes, Shiva opens a third> eye at the center between his eyebrows, with which> he sees both within and without.> > > > The term three-eyed signifies the deep and pure> consciousness of the universe that pervades and> transcends time (past, present, future);

perfectly> manifests the powers of will, knowledge, and action;> dwells as the witness within the three states of> consciousness (waking, dreaming, and sleeping); and> embodies the powers of the fires of heaven (the sun,> surya), skies (the moon, chandra), and earth (fire,> agni). Shiva is every spiritual trinity and dwells> everywhere. Some also say that the word amba found> here means "mother." Shiva is manifested as the> child of three mothers, the three great principles:> mind, life force (prana), and matter. > > > > yajamahe We worship, adore, honor, revere. > > > > sugandhim Su means "good, sweet." Gandha is a> fragrance. Shiva is the sweet fragrance, the joy> (ananda), which permeates life.> > > > pushti A well-nourished condition, thriving,> prosperous, full, and complete.> > >

> vardhanam One who nourishes, strengthens, causes to> increase (in health, wealth, well-being); who> gladdens, exhilarates, and restores health; a good> gardener.> > > > urvarukam A cucumber-like plant that grows as a> creeper in India. It produces a gourd that is> attached to the vine by a strong, woody stem. The> vine itself easily entangles other plants, attaching> itself to them and becoming an obstacle for their> growth. Thus, more generally, the word stands for> disease, attachment, obstacles in life, and> resulting depression.> > > > iva Like, just as.> > bandhanan Stem (of the gourd); but more generally,> unhealthy attachment.> > mrityor From death.> > mukshiya Free us, liberate us.> > ma Not> > > > amritat Immortality, emancipation. (means to

exist> in full awareness in the divine source from which> all-physical bodies - indeed all physical universe> arise. It is a resurrection of awareness). > > > > Translations:> > OM. We worship and adore you, O three-eyed one, O> Shiva. You are sweet gladness, the fragrance of> life, who nourishes us, restores our health, and> causes us to thrive. As, in due time, the stem of> the cucumber weakens, and the gourd if freed from> the vine, so free us from attachment and death, and> do not withhold immortality.> > > > Dispeller of FEAR> > There was a time, it is said, when there was no> death. But the world became congested, and its> resources approached the point of exhaustion. So> Yama was given the role of bringing death to beings> to restore nature's balance and relieve the> suffering of the

planet.> > > > Death needed servants to accomplish its task.> Disease, famine, accidents, and old age played this> role and acted as death's messengers. But, not> understanding its place in the order of the> universe, all beings feared death. They witnessed> premature death and worried lest they be taken> before their appropriate time. When that time did> come, fear of death led to even greater suffering.> > > > To overcome this fear, it is said that Lord Shiva> himself gave humanity the Maha Mrityunjaya mantra.> Whenever there is listlessness, stress, grief, or> illness, or when fears of death intrude in> awareness, this great mantra can be used for> healings, for maintaining vitality, and for refuge.> > > > The Maha Mrityunjaya mantra restores health and> happiness and brings calmness in the face of

death.> When courage or determination are blocked, it rises> up to overcome obstacles. It awakens a healing force> that reaches deep into the body and mind.> > > > Just as a plant patiently gathers nutrients from the> soil, so healing and nourishing forces enter the> human body through foods, medicines, supportive> emotions, and encouraging thoughts. The Maha> Mrityunjaya mantra attracts these forces and creates> an inner environment to enhance their effectiveness.> Thus the mantra can be used whenever any restorative> process is undertaken.> > > > The mantra can be recited when taking medicines, for> it prepares the body and mind to make the best use> of them. In India, when ash (bhasma) is applied to> the body (as either a medicinal or a spiritual act)> the mantra is recited. And so, whenever matters of> health, vitality,

nurturance, or freedom from the> fears associated with death arise, the Maha> Mrityunjaya mantra naturally surface as a remedy and> comfort.> > > > It is also said that those in the healing profession> will benefit from reciting the Maha Mrityunjaya> mantra regularly. Through it, they will draw from an> infinite reserve of energy, and thus prevent burnout> while opening a channel of healing from which life> can be nourished.> > > > The Power of Shiva's EYES> > Stories glorifying Shiva as Mrityunjaya and> extolling the practice of the Maha Mrityunjaya> mantra abound. Many of them are allegorical-infusing> characters and story line with symbolic meaning;> others are primarily inspirational; still others> reveal details about specific practices. > > > > The power of the mantra has been explained by

Shiva> himself in the Netra Tantra, a conversation recorded> between Shiva and his wife, Parvati. At the opening> of the text Parvati asks, "Yours eyes are so> beautiful; they are filled with the tears of> compassion. How is it possible that from such eyes> flared forth the terrible fire capable of reducing> death itself to ashes?"> > > > Excerpted from Netra Tantra by Pandit Rajmani> Tugunait - "Siva said, "Be joined in yoga, O> Parvati, for only then will you be able to> understand how the fire inherent in my eyes is the> immortal elixir. The light in my eyes is> all-pervading. It faces every direction and it> resides in all states of walking, dreaming, and> sleep. It is the source of life for all living> beings. It can be known only through the practice of> yoga, and can never be experienced by those who lack> self-effort.>

> > > "The light in my eyes is the same as one's own> radiance. It is self-evident. It is the highest form> of inner strength. It is eternal and it is ojas (the> radiant energy that infuses matter with life). It is> the power of will-the indomitable will of the soul.> In it lies the seed of omniscience, the power to> know, and the power to act. It is through this> force, intrinsic to me, that I destroy and I create.> > > > "The whole universe is filled and sustained by this> energy. In fact the powers of will, knowledge, and> action together are my eyes. They are the source of> immortality, the ultimate force of healing and> nourishment. They are the embodiment of my radiant> vitality. The knowers of mantra science call it> Mrityunjaya, the conqueror of death. It enables one> to attain freedom from all forms of misery, for it> is

the destroyer of all diseases. Meditation on this> brilliant light, manifesting in the form of> Mrityunjaya mantra, cools down the scorching heat of> worldly and spiritual poverty. It is pure, peaceful,> and unfailing.> > > > "The light of this mantric shakti outshines millions> of suns. It is with this fire of radiant divine> energy that I destroy the world in a flash and> breathe life into it in no time. There is nothing> beyond this power-. With this mantra one is able to> conquer all one's enemies (anger, hatred, jealousy,> and greed). It is the source of longevity, health,> and well-being-. Assuming different forms and> shapes, the power of this light, the Mrityunjaya> mantra, pervades the whole universe. It is the> source of all protection physicals, mental and> spiritual. There is no mystery higher than this-the> mystery of my eyes, the

fire residing in them, and> how that fire manifest in the form of Mrityunjaya> mantra." Excerpted Ends.> > > > A Simple Practice> > Inspired by such words and instructed by teachers> who have preserved the traditions of practice, many> meditators have made the Maha Mrityunjaya mantra a> part of their daily routine. There are no> restrictions as to who may learn and practice the> mantra, not is it necessary to embrace the mythology> surrounding the mantra in order to use it. It is> enough to approach it with respect.> > > > The first step is to learn to recite the mantra> correctly. Although it may appear long, it has only> thirty-two syllables and it can be learned with a> modest effort. Slow repetition combined with a> review of the meaning of the individual words will> help in remembering them.> >

> > Once the mantra is learned, bring it to mind as you> begin your daily meditation, as a kind of invocation> to your normal practice. After calming the body and> breath, do 3, 11, 21, or even 36 recitations, and> allow your mind to become absorbed in the sounds and> rhythm of each line. Let the mantra draw your> awareness to the heart center or the eyebrow center,> whichever feels most natural to you, and use that> center as the focal point of your awareness. If you> are reciting the mantra to help with a health> problem, focus your awareness at the navel center.> > > > At some point you may wish to do more repetitions in> a given period of time. There are many reasons for> wanting to do this. You may be going through a> period of poor health or low energy; you may be> seeking a deeper sense of security or confidence;> you may feel

stressed or overwhelmed by events or> attachments in your life; your own death, or the> death of someone for whom you are dedicating your> practice, may be approaching.> > > > But often the sentiments that draw one to this> practice are prompted less by health issues than by> a deep urge to be part of the unfolding harmony of> life itself. The nurturing quality of the mantra> acts in the human mind and heart just as the forces> of light, water, and soil act in the life of a> plant. The mantra magnifies the qualities of> personality that give our lives purpose and meaning.> > > > Use a mala (a string of 108 beads) to keep track of> your practice. Treat one complete mala as 100> repetitions of the mantra. A fulfilling practice is> to complete 8,000 repetitions in 40 days. This can> be accomplished by doing one mala in the morning

and> one in the evening.> > > > Each day, before beginning, remember the seer of the> Maha Mrityunjaya mantra, Sage Vasishtha. Simply> bring his spirit to mind, paying respect to him.> Then begin your practice. In time, you may find that> the one or two malas you do each day have become a> regular element of your life.> > > > The Allegory of Markandeya's Devotion> > > > In the end, the many reasons for taking up the> practice of the Maha Mrityunjaya mantra fold into> one another. Whether to enhance your life or to> assist in the transition to death, this mantra is> ultimately a means for self-realization. The> consciousness it inspires none is none other than> the deep, unending consciousness of the indwelling> self. > > > > In this respect, Markandeya's story is allegorical,>

a reminder to us that the temple of human life is> the body; that prayers and acts of worship culminate> in meditation; and that the inner lingam which> blesses us with immortality is the energy flowing> from the base of the spine to the crown of the head.> Awakening that energy was Markandeya's act of faith.> > > > Words of another of the ancient sages, Suta, point> us in a similar direction and inspire us to begin> our own practice. They make a good closing to this> article:> > > > O sages of good and holy rites, there is no other> lord so merciful as Tryambaka. He is propitiated and> delighted easily. Truly, it is just so with the Maha> Mrityunjaya mantra. One who is united with it,> whatever may be his plight, shall undoubtedly be> liberated from attachment, and by meditation he> shall become one with the infinite

itself.> > > > Birthdays - early & late> > > > In India, when an infant reaches its first birthday,> the Maha Mrityunjaya mantra is often recited as a> form of spiritual well being. It is the equivalent> of wishing the child a long & healthy life - one> that, like Makandeya's, has a spiritual direction.> Some people remember that the Maha Mrityunjaya> mantra on each of their birthdays to instill the> event with sanctity. And on their 60th or 80th> birthdays, both of which are considered special> times of transition, many meditators make a special> effort to recite this mantra. > > > > To hear this mantra recited aloud, log on to> www.yiextra.org and click on "The > > Maha Mrityunjaya Mantra".> > ===================================================> >http://www.esamskriti.com/html/new_inside.asp?cat_name=prabuddha & cid=1060 & sid=172> > > sowparnika999 <sowparnika999 wrote:> > Prasannedathikkaayi> Om! Tryambakam Yajaamahe Sugandhim Pushtee Vardhanam> > Urva ruka meva Bandhanaat > Mrityor Muksheeya Ma amrutaat> > > > > > > >