Kārakāṁśa

One of the important principles of our tradition is to treat the Kārakāṁśa as Aries and examine
the planets in the houses from it. Reason being that the ātmakāraka is akin to the jīvātmā (or
jaḍātmā in the case of inanimate beings) which is similar to the Paramātma in its basic nature
but lacks the purity and energy of the latter. In a sense, the creature is like the creator, in
almost every respect. The ātmā is a spark of light symbolized by agni tattva and the Sun as the
naisargika ātmakāraka. It behaves as if in exaltation in Aries and in mūlatrikoṇa in Leo. It sees
itself as a replica of the Kālapuruṣa and hence its body parts get defined from Aries/Lagna the
first house which is also the sva or self, whereas it sees the paramātma in the fifth house
which is the mūlatrikoṇa of the Sun which also symbolizes sarvātmā and paramātma-like
symbolizing the macrocosmic soul and the universal soul or super-soul which the individual
soul sees as God. That is why the lagna is treated as the head akin to Aries and the fifth house
is seen for bhakti (worship/prayer) and mantra.
Table: Pañca devatā

Tattv
a Devatā Upacāra (offering) Graha Bhāva

Sūrya, Āditya, 1st, 8th (Mars) &

Agni Prajāpati Dīpa(Light) Sun, Mars 5th (Sun)

Naivedya (food & Moon, 4th (Moon), 2nd &

Jala Devī water) Venus 7th (Venus)

Pṛthv Gandha (sandal

i Gaṇeśa paste) Mercury 3rd & 6th houses

Vāyu Śiva Dhūpa (incense) Saturn 10th & 11th houses

Ākāś
a Viṣṇu Puśpa (Flower) Jupiter 9th & 12th houses
HouseBhavaExample

Houses from kārakāṁśa

Kar
akamsa View
The ninth and twelfth houses of natural zodiac are ruled by Jupiter
indicating ākāśa tattva and Viṣṇu as the devatā. These houses
from kārakāṁśa indicate the dharma devatā and iṣṭa devatā as
they are the vijñānāṁśa and jīvanamuktāṁśa respectively.
The lagna and eighth houses of the natural zodiac are ruled by
Mars indicating agni tattva and Āditya as the devatā. Recitation of
the Brahma Gāyatrī pleases agni devatā and grants good health,
intelligence and longevity. Sun ruling the fifth house of the natural
zodiac also shows agni tattva but Sūrya devatā and Savitur
Gāyatrī mantra for all knowledge.
The second and seventh houses of the natural zodiac are ruled by
Venus indicating jala tattva and Śakti devī. These houses from
kārakāṁśa indicate the fulfilment of desires and apara vidyā. The
fourth house of the natural zodiac is ruled by the Moon and also
indicates jala tattva but shows the mana instead and para vidyā.
The third and sixth houses of the natural zodiac are ruled by
Mercury indicating pṛthvi tattva and Gaṇeśa as the devatā. These
houses from kārakāṁśa indicated dhimantaḥ yoga shows success
in the material world and intelligence to learn and grow.
The tenth and eleventh houses of the natural zodiac are ruled by
Saturn indicating vāyu tattva and Śiva as the devatā. These
houses from kārakāṁśa indicate the root cause of rebirth or the
sins that can only be forgiven by Nīlakaṇṭha Śiva when He drinks
the poison of our sins and forgives our undoing. Maharṣi Jaimini
teaches that these houses have a direct impact on the kārakāṁśa
by the principle of the ‘vāra’ or weekdays. He gives the example
of Mercury in the tenth house from kārakāṁśa giving results as if
Saturn is placed in kārakāṁśa. Count from the 10 th house to
kārakāṁśa- we get 4 signs. Now count as many days, in the order
of weekdays from the planet in the 10th house. If Mercury is in the
10th house (Mercury is the ruler of Wednesday), then counting 4-
days we arrive at Saturday which is ruled by Saturn. Similarly for
planet in the 11th house we can count 3-days. We do not have any
dictum or reason to extend this to other houses of the natural
zodiac as they are not ruled by Saturn and do not show the sins
causing rebirth.

Definitions
The sign/navāṁśa occupied by the ātmakāraka gives us a clue as
to the desire of the ātman and the nature of the ātmakāraka
gives us vital information about the nature of the ātman, its
spiritual development etc. Some of my experiences are listed
below:
1. If a malefic planet is the ātmakāraka, it indicates a high level
of spiritual development whereas a benefic planet as the
ātmakāraka indicates a relatively lower level. Example: Rāhu
was the ātmakāraka for Srila Prabhupada and Ramakrishna
Paramhaṁśa.
2. The ātmakāraka invariably indicates suffering during its
Vimśottari daśā, especially if a malefic. During the Nārāyaṇa
daśā of the sign occupied by the ātmakāraka or those
aspecting it, great achievements are made. If the native is
spiritually inclined then the daśā of the ātmakāraka can be
beneficial.
3. A retrograde ātmakāraka indicates a deep-rooted desire as
being the cause of the birth. This has to be seen from the
nature of the planet which becomes the AK. For example, if
Mars is AK and retrograde, then there is a very strong desire
related to succeeding in some battle or competition in this
planet and the native will be dragged into innumerable fights
and will be fighting all the time. The solution lies in finding
the best self defense strategies based on Kārakāṁśa of
which, Ahimsa is the greatest. Similarly, if Saturn is the
retrograde AK then the desire would manifest in the native
doing something related to the elders or old knowledge in
new bottles. When retrograde, this desire is very strong and
will be the cause of all direction in life. The other signification
of Saturn is sorrow and if the native gives sorrow to others,
especially elders and those who are like Guru, then know that
he is running a bad time and a lot of sorrow is in his destiny
(in any case). The best remedy for him would be to develop a
stoic attitude towards the acts and words of others and keep
prodding in his path. In this manner, the retrogression is to be
understood.
4. Combustion of AK gives spiritual insight.

Planets as ātmakāraka:
1. Sun as AK indicates the native has to learn to overcome his
ego and should become humble.
2. Moon as AK indicates that the native should be very caring
and compassionate.
3. Mars as AK indicates that the native should refrain from all
forms of violence and stick to the path of Ahimsa.
4. Mercury as AK indicates that the native should control his
speech and be truthful at all times.
5. Jupiter as AK indicates that the native should always
respect the Guru, husband and care for children.
6. Venus as AK indicates that the native must have a very
clean character and refrain from illegitimate sex/lust.
7. Saturn as AK indicates that the native cannot give sorrow to
others and will have to share the sorrow of many others.
8. Rāhu as AK indicates that the native maybe cheated often
and will still have to be free from guile and clean hearted.
Ātmakāraka in signs & houses
Jaimini has indicated the results of various navāṁśa for the
placement of AK. Read this carefully and make a list for ready
reference.
AK in different houses from Lagnāṁśa
(Hint: Count the number of signs from AK to navāṁśa lagna, the
number shall indicate the results of the house that shall
predominate. check the strength of Karaka of such house; do this
exercise both in Rāśi and navāṁśa Chart; Rāśi chart results like
that of Sri Krishna & other great persons while navāṁśa for all
others.)
1. If AK is in navāṁśa Lagna, the native belongs to a royal
family/ is of noble birth and lineage. If navāṁśa Lagna Lord
conjoins AK, then the native, although of humble origin shall
rise to a high rank equal to a king. If the AK aspects navāṁśa
Lagna, then Royal association shall be present from birth. The
natural karaka of 1st house (Sun) should be strong to indicate
the extent of Rājayoga.
2. If AK is in 2nd house, the native shall be very spiritual and a
great saint. If Saturn is strong, the renunciation shall be
complete whereas if Venus is strong the native shall perform
severe austerities.
3. If AK is in 3rd house, the native shall be rich and successful in
many undertakings. He shall be a friend of many powerful
people.
4. If AK is in 4th house the native shall be a Karma Yogi. If the
Moon and Jupiter are strong, he shall have fame whereas if
the Sun is strong Rajyoga and a strong Saturn indicate a hard
working person.
5. If AK is in 5th house the native is Dharma Parayana i.e. obeys
the laws of his dharma diligently and is straightforward. If Sun
is strong, he shall have many good yogas. Blessings of his
father shall always protect him.
6. If AK is in 6th house, the native is diseased and troubled.
Propitiate as per Saturn or Lord Satya Nārāyana, fast on full
Moon days and speak the truth OM TAT SAT.
7. If AK is in 7th house, the native is blessed with a clean heart
and many joys. If Venus is strong, marriage shall be a great
blessing.
8. If AK is in 8th house, the native has many troubles and
weaknesses. He is defeated in war. Propitiate as per Saturn or
Lord Satya Nārāyana, fast on full Moon days and speak the
truth OM TAT SAT.
9. If AK is in 9th house, the native is a very pious person and is
wealthy and fortunate.
10. If AK is in 10th house, the native is blessed with a clean
heart and good home. He shall be a pillar for his family and
mother; the Moon in strength shall be an added blessing for
this.
11. If AK is in 11th house, the native shall be brave, successful
in war and capable of executing any task. If Mars is strong
there shall be Rājayoga.
12. If AK is in 12th house the native is very rich and blessed by
Lakshmi.
Bhagavat Gītā: A few years ago when we were asked about the
standard books for studying Jyotisa, the Bhagavat Gītā, Bṛhat
Parāśara horā śāstra and Maharṣi Jaimini’s upadeśa sutra were
recommended as the foundation. Today we shall explore the
teachings of the Gītā to understand creation, the spirit soul and
the chara kāraka scheme(s).
Creation, elements & kāraka
Bhagavat Gītā (7-2)
ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः।
यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते॥ ७-२॥
jñānaṁ te’haṁ savijñānamidaṁ vakṣyāmyaśeṣataḥ |
yajjñātvā neha bhūyo’nyajjñātavyamavaśiṣyate || 7-2||
Prabhupada’s translation: I shall now declare unto you in full
this knowledge, both phenomenal and numinous. This being
known, nothing further shall remain for you to know.
Jyotisa Commentary
The entire knowledge of creation of this manifested universe,
both phenomenal (physical creation) and the spirit being which
was handed down by Kṛṣṇa to Arjuna as this is the transcendental
knowledge forming the basis of Jyotisa. Both jnānam (knowledge
of the gross material creation and dissolution process) and
vijnānam (knowledge of the superior creation and existence of the
spirit being) are being described, and these are different. This is
the vedānta knowing which nothing more shall remain to be
known or hidden. Jyotisa in its highest level is the vedānta where
the astrologer has risen to the level of a ‘trikālajnāni’.
Bhagavat Gītā (7-4)
भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च।
अहंकार इतीयं मे भिन्ना प्रकृतिरष्टधा॥ ७-४॥
bhūmirāpo’nalo vāyuḥ khaṁ mano buddhireva ca |
ahaṁkāra itīyaṁ me bhinnā prakṛtiraṣṭadhā || 7-4||
Prabhupada’s translation: Earth, water, fire, air, ether, mind,
intelligence and false ego—all together these eight constitute My
separated material energies.
Jyotisa Commentary
The five states of physical existence of all creation are symbolized
by
1. Earth called bhūmi or pṛthvi tattva, solid state: Mercury,
2. Water called āpa or jala tattva, liquid state: Venus,
3. Fire called anala or agni tattva, energy state: Mars,
4. Air called vāyu tattva, gaseous state: Saturn and,
5. Ether called khaṁ or ākāśa tattva, vacuum: Jupiter
At the gross level these are the pañca bhūta and at the subtle
level they are known as the pañca tattva. Thus, every physical
creation shall have these five elements in varying proportions
that shall define its physical constitution.
The manas is the ‘mind’ of the universe as well as the individual
and indicates the class, group or family identifying the created
being or object and is represented in astrology by the Moon. Any
created material object belongs to a class of objects created with
a certain shape (definable for solids with a predominant pṛthvi
tattva), having a certain constitution (based on the proportion of
the constituent tattva). These define the class or family to which
it belongs.
Buddhi refers to the intelligence or body of knowledge related to
the object. This defines its purpose of creation and existence and
the effects of the various laws of nature on it called its Dharma.
The laws of nature that the created body must obey are seen
from the ascendant called Lagna and this is the seat of the
dharma trikoṇa which includes the fifth & ninth houses. Lagna
represents prajāpati, the creator.
Ahaṁkāra refers to its independent identity and is the false ego
(not Freud’s ego). This is false because the identity is not
permanent and it is an ego as it helps to identify the object and
differentiate it from the other bodies/creatures of its class or
family. This is represented by the Sun in astrology.
Example 1: Arabian sea
Let us consider the Arabian sea as an example. This has a
predominance of liquid in its body as compared to other states of
solids and gases. Thus the body has a predominance of jala
tattva. The water is in constant motion due to various currents
created by the rotation of the earth. This movement is due to
energy in the water showing that it possesses agni tattva. It is
contained by a basin which is the crust of the earth and this is the
dharma (buddhi) associated with it as one of the laws of nature
that a liquid does not have any particular shape and takes the
shape of the container. The water in the sea displaces a certain
volume of air or vacuum and this volume indicates the presence
of ākāśa tattva that keeps the waters together within the
containing crust of the earth. There are so many similar large
water bodies that separate continents and they are all known as
‘sea’. This is the family or class of created bodies to which it
belongs and is the manas. However, we are aware that this
particular body that touches the west coast of India is different
from the water body in the east coast of India and other parts of
the world and have named it the “Arabian Sea”. This particular
name “Arabian” is its ahaṁkāra that helps to identify it in
particular and differentiates it from other seas.
These are the eight primary variables that go into the creation of
all bodies, both animate and inanimate. It is evident that we do
not need any more variables than the lagna and seven planets
from Sun to Saturn to define the physical (material creation).
These planets are the seven Chara kāraka that are used in
mundane astrology and all such horoscopy of material bodies that
cannot procreate.
Bhagavat Gītā (7-5)
‌प्रकृतिं विद्धि मे पराम्‌।
‌महाबाहो ययेदं धार्यते जगत्‌॥ ७-५॥
apareyamitastvanyāṁ prakṛtiṁ viddhi me parām |
jīvabhūtāṁ mahābāho yayedaṁ dhāryate jagat || 7-5||
Prabhupada’s translation: Besides these, O mighty-armed Arjuna,
there is another, superior energy of Mine, which comprises the
living entities who are exploiting the resources of this material,
inferior nature.
Jyotisa Commentary
Besides the material creation, living beings are also created in
this universe, which are of a superior energy. These beings are
different from the material beings in that they have the ‘jīva’ or
‘jivātma’ which is very much like the paramātma, yet is different
from the latter. This jivātma causes the living beings to exercise a
higher level of intelligence, some amount of ‘free-will’ (very much
bounded – based on the upachaya) and get involved in the
process of karma, sin and rebirth. The definitions of karma and sin
vary from one class of living beings to another (manas variance)
and also varies within the class (ahaṁkāra) based on the level of
buddhi (intelligence). For example, sin is not incurred if a lion kills
a cow for food, but a lot of sin is incurred if a human being kills a
cow. Here the definition of sin based on dharma (natural laws
governing) has been in variance due to the class of being
differentiated as per the manas. Again, among human beings, the
all knowing self-realized priest or brāhmaṇa incurs higher sin by
killing a cow than a vaiśya whole knowledge is inferior. Here the
definition of sin is more relaxed based on the level of knowledge
(buddhi).
Since the primary differential between the quality of the sin is the
mana, and since the Moon represents the manas, it is but natural
to consider the nodes of the Moon as karmic control planets. Rāhu
indicates the sins on account of past karma and those done with
full knowledge of consequences while Ketu, in the negative,
represents the mistakes made. In the positive Rāhu represents
punishment and redemption while Ketu represents suffering and
emancipation. As a group they are one, and represent the
opposite points of bhoga & mokṣa.
The eight-variable scheme of the previous śloka needs to be
modified to the ten-variable scheme that includes the lunar nodes
Rāhu (ascending node) and Ketu (descending node) in addition to
the lagna and seven planets from the Sun to Saturn. Further,
since every living being that has been created has not got mokṣa,
it is evident that in any spiritual scheme that must represent the
individual jivātma and its interaction with the other ātma, room
would have to be made for Rāhu (but must exclude Ketu). These
seven planets from the Sun to Saturn, and Rāhu are the eight
Chara kāraka that are used in horoscopy (jātaka) and all such
charts of living bodies that can procreate.
Bhagavat Gītā (7-6)
एतद्योनीनि भूतानि सर्वाणीत्युपधारय।
अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा॥ ७-६॥
etadyonīni bhūtāni sarvāṇītyupadhāraya |
ahaṁ kṛtsnasya jagataḥ prabhavaḥ pralayastathā || 7-6||
Prabhupada’s translation: All created beings have their source
in these two natures. Of all that is material and all that is spiritual
in this world, know for certain that I am both the origin and the
dissolution.
Jyotisa Commentary
All created bodies fall into these two categories of animate (living)
and inanimate (non-living). One of the methods of differentiation
is in their nature of procreation (this will also form the basis of
differentiation of the two schemes of chara kāraka). Further, the
inanimate bodies do not have a jivātma and are not considered
spirit beings or spiritual in that sense.
Conclusion
It is evident from the Bhagavat Gītā that there are separate
schemes for the living and non-living world and that these
schemes differ on the number of chara karaka due to the concept
of sin associated with a certain amount of limited free-will and the
presence of the jivātma (individual soul of the living being). The
visible differentiation is their ability to procreate which is
represented by the siva linga (phallic symbol of siva as Pasupati
or the lord of all living beings).
POSTED INJAGANNĀTH VIṢṆU

Sri Narasimha -Mars

1 COMMENTON SRI NARASIMHA -MARS

Lord Narasimha symbolises the

exaltation energy of Mars. He gives the power to work, brilliance, strength, tireless
effort, courage, fearlessness and brahmacarya as well. People under the influence of
Mars including –
1. Mars in Lagna or aspecting Lagna
2. Mars daśā
3. Mars afflicting daśā lord
4. Court case and fights
5. Troubles at work
6. Engineers and technical workers
7. Prone to accident and dangerous work
8. Soldiers and firefighters etc.
Bija Mantra
Bija mantras are used for meditation
Bija Mantra
क्ष्रौं
kṣrauṁ
Veni Bija
ॐ क्ष्रौं
om kṣrauṁ
Triveni Bija
ॐ ह्रीं क्ष्रौं
om hrīṁ kṣrauṁ

Anustubh Mantra
उग्रं वीरम् महाविष्णुं ज्वलन्तं सर्वतो मुखम्।
नृसिंहं भीषणं भद्रं मृत्युर्मृत्युं नमाम्यहं॥
ugraṁ vīram mahāviṣṇuṁ jvalantaṁ sarvato mukham|
nṛsiṁhaṁ bhīṣaṇaṁ bhadraṁ mṛtyurmṛtyuṁ namāmyahaṁ||

 ugraṁ – ferocious, terrible

 vīram – brave, heroic
 mahā-viṣṇuṁ – the Supreme the cause of creation who permeates everything
 jvalantaṁ – fiery, brilliant
 sarvato mukham – facing all directions implying protection from evils coming from
everywhere
 nṛsiṁhaṁ – Lord Nrsimha
 bhīṣaṇaṁ – terrific, formidable, frightening
 bhadraṁ – blessed, auspicious, fortunate
 mṛtyur mṛtyuṁ – He is death (end) to death itself i.e. freedom from the cycles of
death in mṛtyu loka. mokSa itself means mo (negation or reversal, end) and kṣa
(laya)
 namāmy ahaṁ – I offer my respectful obeisances unto Him
12 aksara Narasimha Japa-mantra
ॐ नमो भगवते नरसिंहाय
om namo bhagavate narasiṁhāya

14 aksara Narasimha japa-mantra

Recite this 108 times in evening
ॐ क्ष्रौं ॐ नमो भगवते नरसिंहाय
om kṣrauṁ om namo bhagavate narasiṁhāya

Bhagavata Mantra
ॐ नमो भगवते नरसिंहाय
नमस्तेजस् तेजसे आविराविर्भव
वज्रनख वज्रदंष्ट्र कर्माशयान्
रन्धय रन्धय तमो ग्रस ग्रस ॐ स्वाहा
om namo bhagavate narasiṁhāya
namastejas tejase āvirāvirbhava
vajranakha vajradaṁṣṭra karmāśayān
randhaya randhaya tamo grasa grasa om svāhā
Mantra for Fearlessness, Courage
ॐ नमो भगवते नरसिंहाय अभयम् अभयम् आत्मनि भूयिष्ठा ॐ क्ष्रौं
om namo bhagavate narasiṁhāya abhayam abhayam ātmani bhūyiṣṭhā om kṣrauṁ

śrīmadbhāgavata purāṇa
स विक्रमन्पुत्रवधेप्सुरोजसा निशम्य निर्ह्रादमपूर्वमद्भुतम्
अन्तःसभायां न ददर्श तत्पदं वितत्रसुर्येन सुरारियूथपाः॥ ७-८-१७
sa vikramanputravadhepsurojasā niśamya nirhrādamapūrvamadbhutam
antaḥsabhāyāṁ na dadarśa tatpadaṁ vitatrasuryena surāriyūthapāḥ|| 7-8-17

स सत्त्वमेनं परितो विपश्यन्स्तम्भस्य मध्यादनुनिर्जिहानम्।

नायं मृगो नापि नरो विचित्रमहो किमेतन्नृमृगेन्द्ररूपम्॥ ७-८-१९
sa sattvamenaṁ parito vipaśyanstambhasya madhyādanunirjihānam|
nāyaṁ mṛgo nāpi naro vicitramaho kimetannṛmṛgendrarūpam|| 7-8-19

मीमांसमानस्य समुत्थितोऽग्रतो नृसिंहरूपस्तदलं भयानकम्।

प्रतप्तचामीकरचण्डलोचनं स्फुरत्सटाकेशरजृम्भिताननम्॥ ७-८-२०
mīmāṁsamānasya samutthito’grato nṛsiṁharūpastadalaṁ bhayānakam|
prataptacāmīkaracaṇḍalocanaṁ sphuratsaṭākeśarajṛmbhitānanam|| 7-8-20

करालदंष्ट्रं करवालचञ्चल क्षुरान्तजिह्वं भ्रुकुटीमुखोल्बणम्।

स्तब्धोर्ध्वकर्णं गिरिकन्दराद्भुत व्यात्तास्यनासं हनुभेदभीषणम्॥ ७-८-२१
karāladaṁṣṭraṁ karavālacañcala kṣurāntajihvaṁ bhrukuṭīmukholbaṇam|
stabdhordhvakarṇaṁ girikandarādbhuta vyāttāsyanāsaṁ hanubhedabhīṣaṇam|| 7-8-21

दिविस्पृशत्कायमदीर्घपीवर ग्रीवोरुवक्षःस्थलमल्पमध्यमम्।
चन्द्रांशुगौरैश्छुरितं तनूरुहैर्विष्वग्भुजानीकशतं नखायुधम्॥ ७-८-२२
divispṛśatkāyamadīrghapīvara grīvoruvakṣaḥsthalamalpamadhyamam|
candrāṁśugauraiśchuritaṁ tanūruhairviṣvagbhujānīkaśataṁ nakhāyudham|| 7-8-22
POSTED INJAGANNĀTH VIṢṆU

Sri Rudra’s Krishna Mantra

1 COMMENTON SRI RUDRA’S KRISHNA MANTRA

Rudra kṛta Kṛṣṇa

Mantra
॥ श्रीकृष्णस्य सप्तदशाक्षरो मन्त्रः॥ || śrīkṛṣṇasya saptadaśākṣaro mantraḥ ||
श्रीगणेशाय नमः। śrīgaṇeśāya namaḥ |

महादेव उवाचः।
mahādeva uvācaḥ |
Śrī Mahādeva spoke

ॐ श्रीं नमः श्रीकृष्णाय परिपूर्णतमाय च।

मन्त्रेषु मन्त्रराजोऽयं महान् सप्तदशाक्षरः॥ १॥
om śrīṁ namaḥ śrīkṛṣṇāya paripūrṇatamāya ca |
mantreṣu mantrarājo’yaṁ mahān saptadaśākṣaraḥ || 1||
“om śrīṁ namaḥ śrīkṛṣṇāya paripūrṇatamāya etc.,” is the mantra-rāja and is a mahā 17-
syllable mantra
Actually the number of syllables in “om śrīṁ namaḥ śrīkṛṣṇāya paripūrṇatamāya” are
fifteen. By adding ‘svāhā’ at the end of the mantra, it converts to seventeen syllable
mantra. The reason why this last suffix has been left out is because it gives options to
end the mantra with different ‘two syllable’ prayers. The options are –
1. om śrīṁ namaḥ śrīkṛṣṇāya paripūrṇatamāya namaḥ ✓
2. om śrīṁ namaḥ śrīkṛṣṇāya paripūrṇatamāya svāhā ✓
3. om śrīṁ namaḥ śrīkṛṣṇāya paripūrṇatamāya vauṣaṭ ✓
4. om śrīṁ namaḥ śrīkṛṣṇāya paripūrṇatamāya vaṣaṭ
5. om śrīṁ namaḥ śrīkṛṣṇāya paripūrṇatamāya huṁ phaṭ ✕
The first three are easily welcome to all mantras of Śrī Kṛṣṇa. However, one should try
to avoid the astra (weapon seed endings) and (5) is not recommended.
सिद्धोऽयं पञ्चलक्षेण जपेन मुनिपुङ्गव।
तद्दशांशं च हवनं तद्दशांशाभिषेचनम्॥ २॥
siddho’yaṁ pañcalakṣeṇa japena munipuṅgava |
taddaśāṁśaṁ ca havanaṁ taddaśāṁśābhiṣecanam || 2||
Siddhi of the mantra occurs when it is (A) recited 500,000 times and (B) at the
conclusion of japa, a havana (agni yajña following ṣoḍaśa upacāra pūjā) where 50,000
mantra offerings are made.
A mālā made of black tulasī is to be used for this sādhanā.

तर्पणं तद्दशांशं च तद्दशांशं च मार्जनम्।

सुवर्णानां च शतकं पुरश्चरणदक्षिणा॥ ३॥
tarpaṇaṁ taddaśāṁśaṁ ca taddaśāṁśaṁ ca mārjanam |
suvarṇānāṁ ca śatakaṁ puraścaraṇadakṣiṇā || 3||
Thereafter (C) tarpaṇa should be done with 5000 mantras and (D) mārjana should be
done with 500 mantras. Finally, (E) conclude the ceremony with a donation of a hundred
gold coins
Tarpaṇa is the offering of water through the fingers to the devatā
Mārjana is the purification ceremony

मन्त्रसिद्धस्य पुंसश्च विश्वं करतलं मुने।

पातुं समुद्रांश्च विश्वं संहर्त्तुमीश्वरः।
पाञ्चभौतिकदेहेन वैकुण्ठं गन्तुमीश्वरः॥ ४॥
mantrasiddhasya puṁsaśca viśvaṁ karatalaṁ mune |
śaktaḥ pātuṁ samudrāṁśca viśvaṁ saṁharttumīśvaraḥ |
pāñcabhautikadehena vaikuṇṭhaṁ gantumīśvaraḥ || 4||

तस्य संस्पर्शमात्रेण पादपङ्कजरेणुना।

पूतानि सर्वतीर्थानि सद्यः पूता वसुन्धरा॥ ५॥
tasya saṁsparśamātreṇa pādapaṅkajareṇunā |
pūtāni sarvatīrthāni sadyaḥ pūtā vasundharā || 5||

॥ श्रीकृष्णस्य सप्तदशाक्षरो मन्त्रः समाप्तम्॥

|| śrīkṛṣṇasya saptadaśākṣaro mantraḥ samāptam ||

POSTED INSHIVA

Kumara Purnima
LEAVE A COMMENTON KUMARA PURNIMA
DCF 1.0

For the people of Puri the most important festival of Kumara Purnima is celebrated in
Ashvina Purnima as the day of enlightenment of Sri Kartikeya » becomes Kumara
Kartikeya, the great teacher and Guru of Maharsi Pippalada. This Purima gives Lagna
suddhi. Women celebrate this to get good and handsome husband.

Morning ritual is ‘Anjula Teka: Wear new clothes and offer a palmful of prasad
including khai (puffed rice), janhi (striped gourd), cucumber, banana, coconut, betel nut
to Surya – this is called Anjuli
Evening ritual is Chandra Puja: Anjuli is offered to Chandra, Moon god (same as
morning). Additionally the Chandra Cakata is offered to the Moon. If the girls will see
clear moon and offer ‘Chanda Chakata’, they will get a young and strong husband. They
use Khai, Ukhuda, jiggery, sugarcane, banana, Chhena (cottage cheese) and talasaja to
prepare the prasad. The prasad on a plate in the shape of half moon and then offered to
the moon god.
 This is a very powerful remedy for Marriage. If a married women does this,
husband becomes strong and free from disease. Children are very strong
 Men worship Karikeya in addition to participating in the Anjali and Chakata
 Warriors worship weapons, students worship their Asana
There are many mantras of Kumara Kartikeya. Choose one
तच्च शक्तिविषयं रक्तम्। वैष्णवं पीतम्। शैवे श्वेतं ग्राह्यम्॥
tacca śaktiviṣayaṁ raktam | vaiṣṇavaṁ pītam | śaive śvetaṁ grāhyam ||
Shakta wear blood red, vaishnava wear yellow and Shaiva wear white.
POSTED INMISC

Nagaraja Mantras
LEAVE A COMMENTON NAGARAJA MANTRAS
Naga means snake and other names are
Bhujanga etc. Lord Shiva is worshipped in the form of Nageswara, one of the twelve
Jyotirlinga (Shiva Linga’s giving the light of knowledge). In this form, He is the Lord of all
the snakes. These snakes also symbolise the “Kundalini Shakti” of the spinal column.
Whereas Nagaraja is the king of all snakes, their supreme form is the thousand hooded
“Seesha” Who coils into a bed for Narayana to sleep or is always guarding Him. In turn
there are eight such Naga kings starting with Sesha the eldest, Vasuki the second born
and so on.
शेषॊ ऽनन्तॊ वासुकिश च तक्षकश च भुजंगमः | कूर्मश च कुलिकश चैव काद्रवेया महाबलाः ||
Mahabharata Adi Parva:I.59.40
[among the Nāgarāja] Śeṣa, Ananta, Vasuki, Takṣaka, Kūrmaśa and Kulikaśa, these six
sons of Kadru and very strong and powerful. Another sloka says these are sons of
Surasā who gave birth to the divine Nāgas while Kadru gave birth to 1000 Nāgas and
sarpa.

सुरसा अजनयन् नागान् राम कद्रूः च पन्नगान् ॥३-१४-२८॥ According to this Surasā gave
birth to the Nāgas while Kadru gives birth to the Pannagā. Both Naga and Pannaga are
snakes but of different kinds. Naga raise their heads high while the Pannaga always
stoop low. Uraga are those with human faces! So some of these superior Naga are
‘Uraga’ and can change form (iccha-dhari nāga).
Patala or Nagaloka is their general residence but they are in all the tala.
People suffer from the curse of serpents by having a malefic Rahu eclipsing and
troubling the luminaries. Its aspect or eclipse of the Sun destroys wealth and brings
abject poverty, financial downturns etc. Its eclipse and affliction of the Moon destroys
health and brings terrible diseases. Its affliction of Jupiter destroys intelligence and
brings ill-repute. In this manner, the curse of the snakes can be very troublesome for a
person and remedial measures are prescribed.
Terrible malefic combinations like Kala Sarpa Yoga (KSY) can bring untold suffering and
the adverse circumstances can convert an otherwise good person into a criminal. The
Kala Amrita Yoga gives terrible suffering that results in renunciation and later a spiritual
path is promised. Sarpa Yoga is formed by the presence of three or more malefics in
quadrants to the Lagna and the resultant suffering can be very bad. In all such
circumstances we look for the natural benefic planet in the first or seventh house, or
conjoining the malefic combination and destroying the venom of the snakes. Jupiter
causing the break results in Padma Yoga (Lotus blooms) or Maha Padma Yoga. Moon
causing the break results in Sankha Yoga (Conch) or Mahasankha Yoga etc.

The eight mantras on the basis of the Astadala Padma and the Kala-Chakra are given
below for the benefit of the readers. If these mantras are recited by the person troubled
by the Sarpa and other such Yoga or during Rahu Dasa or in times of trouble, the Divine
Serpents come to his rescue and bless him with good fortune, strength and good
reputation.

For example, if Mercury is afflicted by Ketu and associates with the house of enemy,
then like Raja Nala the native suffers the bite of Karkotaka Naga making his body
deformed and ugly. This suffering is due to Indra deva asking Karkotaka to destroy Nala.

ॐ कुंकुमाभय
विप्रवर्णाय सहस्रफणाय अनन्ताय नमः।
om kuṁkumābhaya vipravarṇāya sahasraphaṇāya anantāya namaḥ|
ॐ स्वेताय विप्रवर्नाय सहस्रफणाय शेषाय नमः।
om svetāya vipravarnāya sahasraphaṇāya śeṣāya namaḥ|

ॐ पीताय क्षत्रियवर्णाय सप्तसतफणाय वसुकये नमः।

om pītāya kṣatriyavarṇāya saptasataphaṇāya vasukaye namaḥ|

ॐ नीलाय वैश्यवर्णाय पञ्चसतफणाय तक्षकाय नमः।

om nīlāya vaiśyavarṇāya pañcasataphaṇāya takṣakāya namaḥ|

ॐ कृष्णाय वैश्यवर्णाय सप्तसतफणाय संखपालाय नमः।

om kṛṣṇāya vaiśyavarṇāya saptasataphaṇāya saṁkhapālāya namaḥ|

ॐ उज्जवलाय शूद्रवर्णाय पञ्चसतफणाय महापद्माय नमः।

om ujjavalāya śūdravarṇāya pañcasataphaṇāya mahāpadmāya namaḥ|
ॐ उज्जवलाय शूद्रवर्णाय त्रींसतफनाय कम्बलाय नमः।
om ujjavalāya śūdravarṇāya trīṁsataphanāya kambalāya namaḥ|

ॐ उज्जवलाय शूद्रवर्णाय त्रींसतफनाय कर्कोटकाय नमः।

om ujjavalāya śūdravarṇāya trīṁsataphanāya karkoṭakāya namaḥ|

POSTED INGAṆEŚA

Bondage Freedom
LEAVE A COMMENTON BONDAGE FREEDOM

Ketu as the mokṣa-karaka is the giver

of emancipation of every kind. Most astrologers only look at the spiritual aspect of
freedom from rebirth, which truly is the penultimate goal. But there are many types of
bondages and one seeks freedom from these or protection from it. Something like jail
term for something wrong done or being trapped when you are not the one who
committed the crime.
Either way, you need Gaṇeśa as the devatā of ‘Ketu’ for this freedom activation. And
the specific form is a little Gaṇeśa (bāla gaṇeśa) as the affection of a little one is
unconditional.

This mantra is meant to bring the benediction that breaks the bondage and forgives the
sins.

रायस्पोषस्यददिता निधिदो रत्नधातुमान् रक्षोहणो बलगहनो

वक्रतुण्डाय हुं॥
rāyaspoṣasyadaditā nidhido ratnadhātumān rakṣohaṇo balagahano
vakratuṇḍāya huṁ||
Instructions
Recite seven mālā (rounds of 108 beads) of this mantra everyday for 21 days. After
mantra japa, recite the following Gaṇeśa Kavacha stotra once.
Preferably try to get a rosary of yellow turmeric beads. If not available, then use a
rudraksa mala.
Sit facing east while doing this mantra
Take a shower/bath before this mantra and do not eat anything until the prayer is
complete

|| śrīgaṇeśakavacam ||
श्रीगणेशाय नमः॥ śrīgaṇeśāya namaḥ ||

गौर्युवाच।
एषोऽतिचपलो
दैत्यान्बाल्येऽपि
नाशयत्यहो।
अग्रे किं कर्म कर्तेति न gauryuvāca |
जाने मुनिसत्तम॥ १॥ eṣo’ticapalo daityānbālye’pi nāśayatyaho |
दैत्या नानाविधा दुष्टाः agre kiṁ karma karteti na jāne munisattama || 1||
साधुदेवद्रुहः खलाः। daityā nānāvidhā duṣṭāḥ sādhudevadruhaḥ khalāḥ |
अतोऽस्य कण्ठे किंचित्त्वं ato’sya kaṇṭhe kiṁcittvaṁ rakṣārthaṁ baddhumarhasi ||
रक्षार्थं बद्धुमर्हसि॥ २॥ 2||

मुनिरुवाच। muniruvāca |
ध्यायेत्सिंहहतं dhyāyetsiṁhahataṁ vināyakamamuṁ digbāhumādye
विनायकममुं दिग्बाहुमाद्ये yuge
युगे tretāyāṁ tu mayūravāhanamamuṁ paṅbāhukaṁ
त्रेतायां तु मयूरवाहनममुं पङ्बाहुकं
siddhidam |
‌ dvāpāre tu gajānanaṁ yugabhujaṁ raktāṅgarāgaṁ
द्वापारे तु गजाननं युगभुजं vibhum
रक्ताङ्गरागं विभुम् turye tu dvibhujaṁ sitāṅgaruciraṁ sarvārthadaṁ
तुर्ये तु द्विभुजं sarvadā || 3||
सिताङ्गरुचिरं सर्वार्थदं vināyakaḥ śikhāṁ pātu paramātmā parātparaḥ |
सर्वदा॥ ३॥ atisundarakāyastu mastakaṁ sumahotkaṭaḥ || 4||
विनायकः शिखां पातु lalāṭaṁ kaśyapaḥ pātu bhṛyugaṁ tu mahodara |
परमात्मा परात्परः। nayane bhālacandrastu gajāsyastvoṣṭhapallavau || 5||
अतिसुन्दरकायस्तु मस्तकं jihvāṁ pātu gaṇakrīḍaścibukaṁ girijāsutaḥ |
सुमहोत्कटः॥ ४॥ vācaṁ vināyakaḥ pātu dantān rakṣatu vighnahā || 6||
ललाटं कश्यपः पातु भृयुगं śravaṇau pāśapāṇistu nāsikāṁ cintitārthadaḥ |
तु महोदर। gaṇeśastu mukhaṁ kaṇṭhaṁ pātu devo gaṇañjajayaḥ ||
नयने भालचन्द्रस्तु 7||
गजास्यस्त्वोष्ठपल्लवौ॥ ५॥ skandhau pātu gajaskandhaḥ stanau vighnavināśanaḥ |
जिह्वां पातु hṛdayaṁ gaṇanāthastu heraṁbo jaṭharaṁ mahān || 8||
गणक्रीडश्चिबुकं dharādharaḥ pātu pārśvau pṛṣṭhaṁ vighnaharaḥ śubhaḥ
गिरिजासुतः। |
वाचं विनायकः पातु दन्तान् liṅgaṁ guhyaṁ sadā pātu vakratuṇḍo mahābalaḥ || 9||
रक्षतु विघ्नहा॥ ६॥ gaṇakrīḍo jānusaṅghe urū maṅgalamūrtimān |
श्रवणौ पाशपाणिस्तु
नासिकां चिन्तितार्थदः।
गणेशस्तु मुखं कण्ठं पातु
देवो गणञ्जजयः॥ ७॥
स्कन्धौ पातु गजस्कन्धः
स्तनौ विघ्नविनाशनः।
हृदयं गणनाथस्तु हेरंबो जठरं
‌॥‌ ८॥
धराधरः पातु पार्श्वौ
पृष्ठं विघ्नहरः शुभः।
लिङ्गं गुह्यं सदा पातु
वक्रतुण्डो महाबलः॥ ९॥
गणक्रीडो जानुसङ्घे उरू
‌
एकदन्तो महाबुद्धिः पादौ
गुल्फौ सदाऽवतु॥ १०॥ ekadanto mahābuddhiḥ pādau gulphau sadā’vatu || 10||

क्षिप्रप्रसादनो बाहू पाणी kṣipraprasādano bāhū pāṇī āśāprapūrakaḥ |

आशाप्रपूरकः। aṅgulīśca nakhānpātu padmahaso’rināśanaḥ || 11||
अङ्गुलीश्च नखान्पातु sarvāṅgāni mayūreśo viśvavyāpī sadā’vatu |
पद्महसोऽरिनाशनः॥ ११॥ anuktamapi yatsthānaṁ dhūmraketuḥ sadā’vatu || 12||
सर्वाङ्गानि मयूरेशो āmodastvagrataḥ pātu pramodaḥ pṛṣṭhato’vatu |
विश्वव्यापी सदाऽवतु। prācyāṁ rakṣatu buddhīśa āgneyāṁ siddhidāyakaḥ ||
अनुक्तमपि यत्स्थानं 13||
धूम्रकेतुः सदाऽवतु॥ १२॥ dakṣiṇāsyāmumāputro nairṛtyāṁ tu gaṇeśvaraḥ |
आमोदस्त्वग्रतः पातु pratīcyāṁ vighnahartā’vyādvāyavyāṁ gajakarṇakaḥ ||
प्रमोदः पृष्ठतोऽवतु। 14||
प्राच्यां रक्षतु बुद्धीश kauberyāṁ nidhipaḥ pāyādīśānyāmīśanandanaḥ |
आग्नेयां सिद्धिदायकः॥१३॥ divā’vyādekadantastu rātrau sandhyāsu vighnahṛt || 15||
दक्षिणास्यामुमापुत्रो rākṣasāsuravetālagrahabhūtapiśācataḥ |
नैरृत्यां तु गणेश्वरः। pāśāṅkuśadharaḥ pātu rajaḥsattvatamaḥ smṛtiḥ || 16||
प्रतीच्यां jñānaṁ dharmaṁ ca lakṣmīṁ ca lajjāṁ kīrti tathā kulam
विघ्नहर्ताऽव्याद्वायव् |
यां गजकर्णकः॥ १४॥ vapurdhanaṁ ca dhānyaṁ ca gṛhāndārānsutānsakhīn ||
कौबेर्यां निधिपः 17||
पायादीशान्यामीशनन्दनः। sarvāyudhadharaḥ pautrān mayūreśo’vatātsadā |
दिवाऽव्यादेकदन्तस्तु रात्रौ सन्ध्यासु
kapilo’jādikaṁ pātu gajāśvānvikaṭo’vatu || 18||
‌१५॥ bhūrjapatre likhitvedaṁ yaḥ kaṇṭhe dhārayetsudhīḥ |
राक्षसासुरवेतालग्रहभूतपि na bhayaṁ jāyate tasya yakṣarakṣaḥpiśācataḥ || 18||
शाचतः। trisandhyaṁ japate yastu vajrasāratanurbhavet |
पाशाङ्कुशधरः पातु yātrākāle paṭhedyastu nirvighnena phalaṁ labhet || 20||
रजःसत्त्वतमः स्मृतिः॥ १६॥
ज्ञानं धर्मं च लक्ष्मीं च लज्जां
‌तथा कुलम्‌।
वपुर्धनं च धान्यं च
‌१७॥
सर्वायुधधरः पौत्रान्
मयूरेशोऽवतात्सदा।
कपिलोऽजादिकं पातु
गजाश्वान्विकटोऽवतु॥ १८॥
भूर्जपत्रे लिखित्वेदं यः
कण्ठे धारयेत्सुधीः।
न भयं जायते तस्य
यक्षरक्षःपिशाचतः॥ १८॥
त्रिसन्ध्यं जपते यस्तु
‌
यात्राकाले पठेद्यस्तु निर्विघ्नेन
‌लभेत्‌॥ २०॥

युद्धकाले पठेद्यस्तु विजयं yuddhakāle paṭhedyastu vijayaṁ cāpnuyāddrutam |

‌ māraṇoccāṭakarṣastambhamohanakarmaṇi || 21||
मारणोच्चाटकर्षस्तम्भमोहन saptavāraṁ japedetaddinānāmekaviṁśatim |
कर्मणि॥ २१॥ tattatphalavāpnoti sādhako nātrasaṁśayaḥ ||22||
सप्तवारं ekaviṁśativāraṁ ca paṭhettāvaddināni yaḥ |
‌ kārāgṛhagataṁ sadyorājñā vadhyaṁ ca mocayet || 23||
तत्तत्फलवाप्नोति साधको rājadarśanavelāyāṁ paṭhedetattrivārataḥ |
नात्रसंशयः॥२२॥ sa rājasaṁ vaśaṁ nītvā prakṛtīśca sabhāṁ jayet || 24||
एकविंशतिवारं च idaṁ gaṇeśakavacaṁ kaśyapena samīritam |
पठेत्तावद्दिनानि यः। mudgalāya ca tenātha māṇḍavyāya maharṣaye || 25||
कारागृहगतं सद्योराज्ञा वध्यं mahyaṁ
च sa prāha kṛpayā kavacaṁ sarvasiddhidam |
‌२३॥ na deyaṁ bhaktihīnāya deyaṁ śraddhāvate śubham ||
राजदर्शनवेलायां 26||
पठेदेतत्त्रिवारतः। yasyānena kṛtā rakṣā na bādhāsya bhavetkvacit |
स राजसं वशं नीत्वा rākṣasāsuravetāladaityadānavasambhavā || 27||
‌सभां जयेत्‌॥ २४॥ iti śrīgaṇeśapurāṇe uttarakhaṇḍe bālakrīḍāyāṁ
इदं गणेशकवचं कश्यपेन ṣaḍaśītitame’dhyāy
‌
मुद्गलाय च तेनाथ
माण्डव्याय महर्षये॥ २५॥
मह्यं स प्राह कृपया कवचं
‌
न देयं भक्तिहीनाय देयं
‌शुभम्‌॥ २६॥
यस्यानेन कृता रक्षा न बाधास्य
‌
राक्षसासुरवेतालदैत्यदानव
सम्भवा॥ २७॥
इति श्रीगणेशपुराणे
उत्तरखण्डे बालक्रीडायां
‌गणेशकवचं सम्पूर्णम्‌॥

263603180000651