Panchakshari Mantra. Aghori Mantra. Sharbar Mantra. Ucchishta Ganapati. L'erba Dharba. Agni Vidhi.

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Khadgamala is not merely a Stotra or a hymn but is a Mala Mantra which invokes Sri Mahatripurasundari along with all her Avarana Devatas. It is a very powerful invocation. By chanting this Mala Mantra in times which make detailed Navavarana Chakrarchana Saparya not possible, complete fruit of performing Navavarana is assured to the Sadhaka who simply chants this Mala Mantra. Thus, most of the things required for a Purashcharana are taken care of.

Even the number of letters in each of these Malas is calculated differently based on different readings of the Malas, again due to Sampradaya Bhedas and also depending on whether the Mala is chanted for Kamya or Nishkama purpose.

Patha Bhedas depend on one's own Guru Krama. It is actually wonderful if one is able to chant all the fifteen Malas everyday. The last thing would be to simply recite Shuddha Shakti Sambudyanta Mala, which is considered mandatory. These Malas represent the Avarana Devatas of Srichakra and hence the Sadhaka should internally worship these Devatas in one's own Body, in the seven Chakras.

This is the actual way of chanting the Mala Mantra for a Samayacharin. The exact method however is to be learnt from one's own Guru. The Total number of Rashmis in the bodily Chakras are , which correspond to the days of the physical year. Every man, who has healthy living, healthy thinking, healthy food habits i. The climax of this evolution is what may known as the state of Moksha.

However, due to the difficulties in achieving perfect lifestyles as advocated by the Vedas, evolution goes on at a very slow rate, requiring crores of births for Moksha. There comes the need for techniques like Yoga and Upasana to accelerate this process of evolution. Kriya Yogis know how to rapidly achieve the evolution of one complete year of healthy living in one day. The chanting of this Mala mantra has a similar effect. The above said shloka of Saundaryalahari can be interpreted in two ways as related to Rashmi Sankalana.

One is the complicated technique of Shadanvama Shambhavakhya Maha Mithuna Saparya, which can be performed only by Sadhakas who have received the Purnabhishekanantara Maha Shambhava Diksha. Even Mahashodashi Purna Diksha is not really sufficient to perform this Upasana. Only a Maha Shambhava Dikshita has access to this Mandala of Siddhas invoked during this worship, considered very secretive. One needs to learn the procedure directly from a Guru, observe at least ten Saparyas and then start the practice himself.

It may be performed only on five particular days, which again have to be known from one's own Guru. The second interpretation again speaks of Rashmis, which are same as the Avarana Devata Rashmis detailed in Khadgamala. Dindima, Vedananda Kavi and other great scholars have given hints with respect to these higher practices of Srividya whereas Saubhagya Kalpalata and Lalita Tantra detail the Prayogika aspects of these two Rashmi Kramas respectively.

This matter was discussed here only to throw pointers at the high-end use of Khadgamala and not to encourage people to undertake these Upasana Kramas without the guidance of a Guru. As mentioned earlier, one needs to be initiated into at least Panchadashi to be able to chant Khadgamala and necessarily have Maha Shambhava Diksha with the Purna Shambhava Padukas to be able to undertake the Shadanvaya Rashmi Krama and other advanced practices.

The Mithuna Shuddha Mala addresses all the Rashmis and brings about the evolution that should have normally happened in a year. This information was revealed one morning by Brahmasri N. Subrahmanya Iyer Chidanandanatha. Sanskrit words can have many meanings and khaDga could mean stuti. I am not aware of it though. I looked up the kosha and could not find a related reference. Sword seems to be a correct interpretation as well. Each of the fifteen [or seventeen if you insist] mAlAs seem to be popularly recognized by upAsakas in two ways:.

The actual type: shuddha shakti sambuddhyanta, shuddha shiva jayAnta etc. It is this mAlA that promises the following:. As shuddha shakti mAlA is the most popular, and the siddhi associated with that is khaDga siddhi, people popularly refer to all the mAlAs as khaDgamAlA-s which is technically rather incorrect.

It is only the first of the seventeen that is called khaDgamAlA. One can see that the phalashruti was modified later to drop some lines indicating its use for ShaTkarmas, possibly to avoid abuse, which obviously is not the best thing to do.

The corrupted readings of the phalashruti are abundant. Every text published in Kannada reads:. Now, we are talking of situations like bhUkampa, agnivAta, viplava etc.

The correct reading is:. Of course, unlike the incorrect practice followed by many, he correctly teaches the use of namo. During ApatkAla, japa without nyAsa etc. However, it is to be noted that this statement is only referring to ApatkAla charyA. In the phalashruti there, Lord Bhairava states that every name invoked in the mAlA is like a protective sword, which protects the upAsaka and destroys his foes.

I only learnt the mAlA and not the phalashruti owing to laziness, like every other stava I know of and hence cannot reproduce the exact verse right away. The popular shloka which describes the Srichakra is as follows:. In Hayagriva Sampradaya, these three circles will be absent in the Srichakra.

However, in the Dakshinamurti Sampradaya, these three lines are present in the Srichakra and are also worshipped as one of the AvaraNas. In the second circle, which is described as red in color, following an anti-clockwise pattern, the shaktis of the swaras i. So, this is where the garimA siddhi fits in. Hence, people who are following the khadgamAla of the sampradayas other than Dakshnimaurti, should not include garimA siddhi in the first AvaraNa.

Some upasakas use 18 malas but the three malas are guptha and I do not know about them. The use of these three malas is for siddhi of the three kutas at some level is all I know from an old conversation with my Guru. There are many articles on Khadgamala. Please look for them in the archives of this group. Please clarify.

As far as the pATha for khaDgamAlA is concerned, both these words are used, based on the pAtha followed in Sringeri, which also has the related uddhAra shloka. So, it reads:. Any of these versions with a valid pramANa are fine and which among those needs to be followed is something that is decided based on the lineage.

Whatever does not have shAstra pramANa cannot be blindly followed merely because the so called "lineage" has handed it down with a diluted essence. You may please refer to the archive for a related discussion on the use of garimA siddhi in the mAlA by some misguided folks who neither understand the structure of shrIchakra nor the placement of deities therein.

Speaking from the point of Krama tantra, each of these ten names has a special significance. Even in the tradition followed by Sringeri, widely misrepresented by the likes of Tummalapalli Ramalingeshwara Rao etc. Though the practice exists, the intention behind this practice is not generally known to most. In the Krama system, each of these ten epithets represents specific divinities.

Finally, notice the number of letters in the tenth epithet which is of significance not only from the mAntric view point but also from the view point of the shrIchakra AvaraNa kalpanA in shrIkrama tantra, referred to as sumeru or Ananda vajra. Khadgamala should never be chanted without initiation into Srividya.

The very basic mistake is to even refer to it as Khadgamala Stotra. It is not a Stotra but a mantra, a Mala mantra. The popular version, now being broadcasted without discrimination, is called Shuddha Shakti Sambudhyanta Mala, the first of the fifteen Malas or 18 malas. This Mala mantra can be chanted with Sakama or NiShkama attitudes.

By merely referring to it as Khadgamala, one automatically hints as the Sakama mode. It is said, "During Diksha, the Guru invokes the Navavarana Devatas into the disciple by reciting the powerful Mala mantra. He then recites the same in the Shishyas ears and then explains the fifteen variations of the Mala. It becomes clear here that like other mantras, even Shakti Mala is given during Diksha by the Guru to the Shishya. Again, each of the fifteen Malas belongs to a particular Prakriti and arises from the fifteen letters of the Panchadashi Mantra.

This increases the merit obtained by chanting the Moola thousand times. O Uma, a person who is not duly initiated into the secrets of Srividyachara, destroys his life here and thereafter, by chanting this Mala.

Kurukulla destroys his family and dynasty". By reciting Shakti Mala, one begins to awaken the Kundalini and begins to lead her through the various Chakras. This is an advanced practice and requires the grace to Guru. Without the Moola mantra and the energies of one's Guru lineage, the aspirant is incapable of handling or channeling the huge amounts of energies generated by chanting mantras like Khadgamala.

The deities, who are various forms of energy, begin manifesting in the Sadhaka and without the energy of the Moola mantra, they attain a state of non-synergy and create havoc.

The aspirant thus brings on himself a great risk. By ignoring the words of the scriptures, of Lord Adinatha Shiva, one brings about his own self-destruction. Sri Kamakoti Mandali. Each of the fifteen [or seventeen if you insist] mAlAs seem to be popularly recognized by upAsakas in two ways: 1. So, it reads: 1.



She is believed as the tenth Mahavidya "great wisdom". Her prayers pacify Shukra. Kamalatmika has a golden complexion. She is being bathed by four large elephants, who pour kalasha s jars of amrita nectar over her. She has four hands. In two hands, she holds two lotuses and her other two hands are in abhayamudra gesture of giving assurance and varamudra gesture of conferring boons respectively.


Shri Mahakali Khadagmala Stotram & Ma Kali Beej Mantra Kreem Sadhna Vidhi in Hindi







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