Author name: Sri Shakthi Sumanan

Sūkṣmīkaraṇa Sādhana – 05

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Transformation is a Time-Bound Process

The Divine is a collective manifestation of numerous divine forces, just as multiple waves merge to form the ocean. In this era, when unrighteousness (anācāra) has become dominant, a vast assemblage of divine powers has actively descended into the field of action. I am but a part of this collective force. The number of people who recognize or become familiar with these divine forces is not of primary concern. What truly matters is that divine power (deva-śakti) is mightier than the destructive demonic force (āsurī-śakti). At the right time, it intervenes and restores order.

Similar events have occurred in ancient times, and now, history is about to repeat itself. A complete chain of divine forces is currently operating in the cosmic field to bring about a great transformation. Soon, we will experience the impact of their actions.

The Law of Karma and the Role of Time

Everyone understands the principle of karma—actions, whether good or bad, yield corresponding results. However, just as a seed takes time to grow into a fruit-bearing tree, the consequences of human actions also take time to manifest. This intervening period serves as a valuable lesson, allowing individuals to recognize the impact of their deeds. If everything were to happen instantly without a sense of gradual progression, the world would become devoid of experiential wisdom.

The present turbulent conditions have reached their peak, and humanity is beginning to recognize its mistakes. This realization has occurred, and for this reason, divine forces are now assuming their role in averting catastrophic destruction. Had these interventions taken place earlier, mankind would have neither learned its lesson nor retained any knowledge for the future. The divine forces have chosen this precise moment to act, ensuring that their intervention serves as both protection and enlightenment.

The Right Action at the Right Time

Every event unfolds according to its predetermined time. Actions executed at the right moment hold significance and utility. If something is done prematurely, it loses its value.

For instance, a child will eventually grow into an adult and get married. While it is reasonable to discuss his future marriage, conducting it during childhood would be not only inappropriate but also unethical. Similarly, a fetus matures in the mother’s womb over nine months. If one attempts to extract it prematurely, it results in harm. It must be allowed to develop fully before birth.

The same principle applies to agriculture—a crop must be harvested only when it is fully ripe. Only a magician can make a plant grow instantly in the palm of his hand, but such an artificial process serves no real purpose.

Why Do Divine Forces Intervene Late?

Many question why divine forces, despite having the power to prevent calamities, do not act sooner. Why do they allow suffering to unfold before intervening?

The answer lies in the necessity of learning through experience. When humans walk down a certain path and face the corresponding consequences, they acquire wisdom that no theoretical knowledge can provide. Thus, divine intervention is reserved for the moment when human efforts have been exhausted, and when people, having fully expended their strength, are ready to receive guidance.

From Destruction to Reconstruction

The very same humanity that now rushes toward destruction must eventually turn toward reconstruction. Some constructive efforts have already begun in recent times, but not at the required scale. When the situation spirals completely out of control, that is when God’s intervention manifests.

There is always hope that those who caused destruction will also contribute to rebuilding. At present, a transformative process is actively unfolding in the subtle realms. When the right time arrives, even the ordinary masses will be able to witness its manifestation directly.

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Sūkṣmīkaraṇa Sādhana – 04

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The Third World War – Efforts to Prevent It

The crisis we are entangled in today is unprecedented in human history. Although there is a fundamental cause underlying all these challenges, each problem manifests uniquely. Addressing these issues requires a fundamental shift in thinking and a bold approach. Conventional examples and solutions are inadequate in this scenario.

If we analyze the most terrifying issues of today, one by one, the possibility of a Third World War stands at the forefront. Advanced weaponry was developed during the first two world wars. However, now, nuclear power has reached a stage beyond what was previously conceivable. The discussions surrounding nuclear bombs and hydrogen bombs are growing in intensity.

Equally destructive are chemical bombs, which, due to their sheer numbers, could be deployed at any moment. A single bomb could obliterate entire metropolises like New York, Moscow, Paris, and London within seconds. If such bombings continue for even a minute without interruption, no major city would remain on Earth. The poisonous gases released would not only affect urban areas but would also spread to the remotest villages, contaminating air, water, and food, posing an existential threat to humanity.

If nuclear warfare is not halted, the Earth itself could be shattered, turning into cosmic debris floating between Mars and Jupiter. Unlike localized warfare, the effects of nuclear radiation would impact the entire world, spreading devastation indiscriminately. This nuclear threat is currently one of the most pressing global issues.

Previously, nuclear weapons were confined to Russia and America, but now they are possessed by France, Britain, China, and other nations. This proliferation makes it impossible to predict when, how, or by whom these weapons might be used, further complicating global security.

Understanding the Root of the Problem

To find a solution, we must first understand how this situation arose and escalated. The nuclear bomb was revealed to the world following Hitler’s defeat, when America developed and deployed it against Japan. Japan, unable to recover from the devastation, surrendered. Observing this, powerful nations concluded that they could similarly dominate their adversaries through nuclear force.

This led to an arms race, with Russia and America taking the lead, forming two opposing military blocs. However, now the situation has become such that neither side can advance nor retreat. If they continue producing nuclear weapons, the world faces destruction. If they halt production, they risk falling behind adversaries who may develop superior weapons.

The fear of being outpaced by rivals prevents any nation from taking the bold step of halting nuclear experiments. However, continuing these experiments only increases the number of deadly weapons stockpiled. The enormous financial burden of nuclear programs also raises the question—how much more investment can be justified for destruction?

The Crisis of Nuclear Waste

One overlooked but equally dangerous consequence of nuclear development is radioactive waste. The ash and byproducts generated in nuclear weapons factories are highly toxic and nearly impossible to dispose of safely. If the production of nuclear arms continues unchecked, the challenge of handling radioactive waste may become even more critical than the weapons themselves.

Some may think that a direct attack, similar to what happened in Japan, could bring immediate results. However, unlike in the past, today’s global dynamics have changed. Countries like China, Iran, and Israel, once technologically behind, are now capable of retaliation. Additionally, alliances and external interventions make unilateral action nearly impossible.

The Paradox of Military Strategy

Currently, nations are trapped in a paradox—starting a war is difficult, but stopping it is even harder. The cost of maintaining the status quo is so high that it is unsustainable in the long term. Taxpayers bear this burden, and how long they can continue to do so is uncertain.

No country today wants to initiate war, but mutual distrust prevents peace efforts. Words and diplomatic agreements have lost credibility. The only viable solution is to step back from the brink and de-escalate. However, one side must take the initiative. Expecting both sides to simultaneously agree on disarmament is unrealistic. Even if agreements are made, there is no guarantee of adherence.

Thus, instead of preparing for war, nations must cultivate the inner strength to take the first step towards peace. Mahatma Gandhi demonstrated this principle effectively. The British had immense military power and could have crushed opposition easily. Yet, Gandhi chose non-violent resistance, confronting the threat with moral courage. Despite the power imbalance, he emerged victorious because of truth and inner strength. Even if one were to fail, this approach is still far superior to the devastation of war.

The Role of Subtle Refinement in Preventing War

To instill this wisdom, I am utilizing the power acquired through subtle refinement (sūkṣmīkaraṇa). I am exerting influence to redirect both sides away from conflict. My goal is to make nations realize that stepping back is not weakness, but intelligence. Through this pressure, the current tensions will gradually dissolve. A new environment of responsibility and rational thinking will emerge, replacing aggression with strategic restraint.

Cold wars will eventually transition into prolonged ceasefires. Over time, these ceasefires will stabilize into lasting peace, preventing the catastrophic consequences of full-scale war.

The solution lies not in escalation but in de-escalation. It requires wisdom, courage, and self-restraint. If humanity can cultivate these qualities, the threat of a Third World War can be averted.

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Subtle Refinement – The Vaporization of Life Energy (Prāṇa-Śakti)

At the beginning of creation, the One became many. This was how the universe expanded. Those who bring about great transformations in the cosmos must similarly increase the number of those who assist them.

Individuals of Ṛṣi stature must divide and multiply their personal power into several parts. Processes like splitting, grinding, breaking, and dispersing divide an object into multiple fragments. Generally, such division weakens each fragment, but under certain conditions, it enhances power manifold. When a tiny seed is broken down to the atomic level, it ultimately explodes as an immense force. This atomic energy surpasses all other known energies in power.

The Extreme Subtlety of Matter

The ultimate unit of independent existence in matter is the atom (aṇu), which retains all the properties of that substance. The precise nature of various atoms is yet to be fully understood. Different substances have atoms of different sizes—some are so minute that ten million of them fit into an inch, while others may have only a million per inch. If the density of a substance is increased, the number of these microscopic atoms and their power also increase. This principle was not only proposed by homeopathy experts but was also verified through experiments.

Compared to solid states, gases are more diffuse and expansive. The invisible air surrounding us contains approximately five thousand atoms per cubic inch. As matter undergoes further refinement, the number of these atoms increases. Their movement also accelerates with heat, and in gaseous form, atomic motion becomes even more intense.

In solid substances, interatomic forces hold atoms in place, preventing movement. As temperature rises, atomic motion intensifies, and these binding forces weaken. The different states of matter—solid, liquid, gas, and plasma—are simply progressive refinements of material existence.

Subtle Refinement in Consciousness

The same principle applies to the conscious self. As refinement increases, the doctrine of omnipresence and universality is realized in its full essence. The subtle structure of the human body operates similarly. If the dormant energy centers within are awakened, they can transform a person into an extraordinary being. The human constitution comprises three bodies, five sheaths (kośas), and six energy centers (chakras). By refining these aspects, consciousness can be expanded to a cosmic level. Though these are all components of the same body, they each maintain their distinct functional existence.

The Four States of Human Consciousness

Ancient scriptures describe four states of human existence:

  1. Jāgrat (Waking State) – Ordinary life activities dominated by sensory perceptions. Most individuals spend their entire lives within this state.
  2. Svapna (Dream State) – Here, the mind engages with past experiences, impressions, sounds, and subtle interactions with the five tanmātras (subtle elements). Occasionally, premonitions and extrasensory perceptions occur in this state. However, only certain dream elements are remembered; the rest are forgotten.
  3. Suṣupti (Deep Sleep State) – In this state, the connection with both the external and internal worlds is severed.
  4. Turīya (Transcendental State) – The highest and most awakened spiritual state. This is the peak of spiritual consciousness, where the individual soul (jīvātmā) undergoes its final evolution into a great sage, divine being, or even a realized deity.

Great sages, saints, and spiritual luminaries of the past attained the turīya state through intense yogic efforts and became omnipresent beings. This supreme state is inherently accessible to all, but only those with a firm spiritual resolve (sankalpa) can actualize it.

Subtle Refinement and the Evolution of the Soul

Scriptures discuss the origin of creation and the subsequent development of procreation (āmaithunī sṛṣṭi). In earlier epochs, highly evolved beings who had attained spiritual enlightenment through disciplined practice (yoga and upāsanā) reincarnated to guide humanity. They revealed the deeper truths of dharma, elevating the masses towards self-realization. Their divine knowledge and wisdom allowed even ordinary individuals (who remain confined to the waking state) to advance in the path of spiritual liberation.

Across different cosmic cycles (kalpas) and aeons (manvantaras), certain divine souls remain engaged in activities within the subtle realm, ensuring that dharma, righteousness, and noble ideals never completely vanish.

Subtle Refinement in Spiritual Science

The Upaniṣads describe highly realized beings as those who awaken the causal body (kāraṇa-śarīra), determining the spiritual practices appropriate for their time and space. The Paṇcadaśī scripture explains the composition of the subtle body as follows:

“Buddhi, karmendriyas, prāṇa – these five along with the mind form the subtle body. It is known as the liṅga-śarīra (subtle body).”

This means that the **five senses of perception (jñānendriyas), five organs of action (karmendriyas), five vital energies (prāṇas), mind, and intellect—seventeen elements in total—constitute the subtle body.

The human body is described as the abode of sages, deities, and divine incarnations. Within different regions of the body reside celestial rivers, mountains, and cosmic energies. Although the physical body is composed of waste-producing elements, its subtle essence can serve as a conduit for universal consciousness. The human form is a complete laboratory, containing blueprints for various future technological and scientific advancements.

The microcosm (piṇḍa) is a reflection of the macrocosm (brahmāṇḍa). However, this universal potential remains dormant. If awakened, it can manifest cosmic consciousness within the individual.

Vaporization – The Process of Refinement

The principle of vaporization (bāṣpīkaraṇa) transforms the gross into the vast. A gaseous substance can spread over a large distance and exert influence far beyond its immediate vicinity. For instance, when chili is burned, its essence disperses in the air, affecting a wide area. Similarly, a spiritual aspirant (sādhaka) can expand their personality and influence through the process of subtle refinement.

In Ayurveda, prolonged purification (kalvana) of an herb significantly enhances its potency. Similarly, in homeopathy, the process of extreme dilution (potentiation) magnifies the strength of the medicine.

Various spiritual disciplines involve intense austerities to transform bodily conditions and inner tendencies. The same spiritual practice does not yield identical results for everyone. Therefore, one’s spiritual discipline must be carefully determined based on lineage, past life tendencies, and inherent disposition. Such precision requires deep experience and guidance from an adept master. Those who receive proper instruction undoubtedly attain success.

The Unparalleled Power of Subtle Refinement

Do not ask how I am proceeding with my process of subtle refinement or what methods I am employing. This is a specialized experiment, governed by the strict discipline of my spiritual guide. Such inquiries are unnecessary because this process cannot be replicated. What should be done and why it should be done is something I follow as per my master’s directive.

In summary, subtle refinement (sūkṣmīkaraṇa) is vaporization. Through this, I transform my mental and vital energies into an immense, boundless force. The five subtle sheaths (pañca-kośas) within must be heated until they emerge as independent entities. Just as boiling water produces separate bubbles, which momentarily maintain individuality before merging, a sādhaka and his master must determine how large a bubble should be, what purpose it must serve, and how intensely it should be energized.

This process is the royal path for refining the subtle and causal bodies during the waking state. It is the eternal system of the Ṛṣi tradition, where highly evolved souls refine themselves not for personal liberation but for the welfare of the universe.

Final Message

What will society gain from my subtle refinement and vaporization process? What transformations will occur in present conditions? Such questions may arise in your minds.

To my companions and associates, I state this with firm conviction: I am fully committed to demonstrating these principles through direct experience. My master has given me a responsibility, and it is my duty to make it clear to all.

Through this process, I am not merely performing an experiment—I am preparing for the future of humanity. The era of great transformation is upon us, and my role in this cosmic transition will be fulfilled with unwavering determination.

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Sūkṣmīkaraṇa Tapas-Sādhana – 02

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The Great Potential of the Subtle (Mahāt)

The gross (sthūla) is perceptible because it can be seen with sensory perception and mechanical instruments. These have names, forms, and measurable attributes. However, despite its perceptibility, the realm of the gross is limited in scope, and its potential remains constrained. Nevertheless, humans directly interact with this realm and experience its consequences in the form of harm and benefit, sorrow and joy.

The nature of the subtle (sūkṣma) is entirely different. Like life energy (prāṇa), it is neither experienced through the senses nor easily comprehended. Even though the physical body is visible, the height, width, and weight of life energy (prāṇa) cannot be measured. Yet, everyone understands that the energy, intellect, and functioning of the body depend solely on prāṇa. The moment prāṇa departs, the body loses its worth entirely, becoming as insignificant as a discarded shell.

The gravitational force of the Earth is invisible, yet it holds the planet in its position within the solar system. If this force did not exist, Earth would drift away like a speck of dust in the vastness of space.

Humans belong to the animal kingdom, but their subtle body (sūkṣma-śarīra) has boundless potential. Great beings such as Mahāmunis, Ṛṣis, and Devas have manifested their extraordinary abilities through the power of their subtle bodies. Figures like Mahatma Gandhi and the Buddha did not attain greatness merely due to their physical capabilities, but rather through the strength of their inner radiance (antarāṅga-varchas).

The subtle body of nature remains unseen, yet powerful forces like heat, sound, light, and magnetism function in an imperceptible state. Even the most potent laser beams are invisible to the naked eye. The subatomic particles released during nuclear fission are unseen, yet they contain immense energy reserves.

A human being, in his gross form, is merely a structure of bones and flesh. However, upon entry into the refined subtle world, he evolves into a divine being, possessing a power comparable to that of the Supreme.

The Transformations Induced by Subtle Refinement (Sūkṣmīkaraṇa)

Since May 1984, I have ceased all gross-level activities associated with the physical body. This means that personal conversations, direct consultations, and interactions have come to a halt, except for certain exceptional circumstances. The laws of the inert world apply only to material entities, whereas consciousness operates under a distinct and unique principle.

The objective of my process of subtle refinement (sūkṣmīkaraṇa) is to exponentially enhance the potential of the five koshas (sheaths). In the physical world, two bodies are counted as two separate entities, but in the subtle dimension, the principles of arithmetic, geometry, and algebra do not apply in the same way. In school mathematics, 2+2+2+2 equals 8, but in the subtle realm, it follows the principle of multiplication: 2×2×2×2 equals 16. The refinement of subtle energies results in an even greater magnitude of transformation.

A human possesses five levels of existence—the annamaya (physical), prāṇamaya (vital), manomaya (mental), vijñānamaya (intellectual), and ānandamaya (blissful) koshas. If all five koshas are awakened, a person is considered to have enhanced his potential fivefold. However, according to the divine mathematics, this multiplication follows the pattern of 5×5×5×5×5 = 3,125 times.

If a group of five knowledgeable individuals functions within the limits of the gross plane, their collective capacity remains finite. However, once refined into the subtle dimension, the method of calculation changes drastically. Through the practice of sūkṣmīkaraṇa sādhana (subtle refinement practice), the subtle body can amplify its power up to 3,125 times, achieving an extraordinary state of capability.

The Subtle Power in Historical Context

The great deeds performed by Hanuman during the Rāmāyaṇa era were the results of his subtle body’s immense power. When confined to his gross form, he served Sugrīva and was even subjected to humiliation due to Sugrīva’s constraints. However, upon embracing the subtle dimension, his awakened conscious force (cetana-sāmarthya) enabled him to transcend limitations and accomplish miraculous feats.

This process of subtle refinement (sūkṣmīkaraṇa sādhana) has been undertaken as a responsibility towards the divine era (yuga-parivartan) and as an offering to the Supreme Time (Mahākāla). The transitional period of this era will continue until the year 2000 AD. During this phase, I will neither age nor die. Instead, I will enhance my power 3,125 times and live according to this heightened state of existence.

In this dimension, restrictions of space and time do not apply. The limitations imposed by location, age, nationality, gender, religion, and language will be transcended. Wherever and whenever a necessity arises, my sensory capabilities will be utilized accordingly.

Until 2000 AD, only the unknowing masses may believe that I have ceased to exist. Although physical meetings and interactions may no longer take place, I will continue my designated responsibilities with even greater intensity and dedication. Scholars and visionaries should take note of this truth.

One of my principal responsibilities is the continuous creation of literature aligned with the needs of the new era (yuga-anukūla sāhitya sṛṣṭi). This work will proceed uninterrupted until 2000 AD. Regardless of whose hand holds the pen, the guiding force behind it will be mine. My voice will never be silenced. Whether it is expressed through my own physical tongue or channeled through others is something the future will reveal.

At present, my work is centered around Hindu sacred sites, particularly Mathura and Haridwar. However, moving forward, my endeavors will transcend all worldly distinctions, and I will employ my subtle sensory faculties wherever and whenever necessary.

Until 2000 AD, only those unaware of the deeper truth will assume that I have perished. Although I may not be visibly present for physical interactions, my designated responsibilities will continue to be fulfilled with even greater intensity.

This process of subtle refinement (sūkṣmīkaraṇa sādhana) aims to multiply the capabilities of the subtle body exponentially, leading to an unparalleled transformation in consciousness and divine power.

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  1. “Only through the confluence of the three—individual, family, and society—can the holistic realization of Truth (Satya), Auspiciousness (Shiva), and Beauty (Sundara) be achieved.”
  2. “The awakening of the subtle body (Sūkṣmaśarīra) facilitates the process of exchange between the manifest and the unmanifest worlds.”
  3. “A seeker who gains control over the five dimensions of consciousness—Annamaya (physical body), Prāṇamaya (vital energy), Manomaya (mind), Vijñānamaya (higher intellect), and Ānandamaya (bliss)—ascends to the rank of divine beings (Deva-Puruṣa).”
  4. “It is the subtle body (Sūkṣmaśarīra) that serves as the cause behind periodic cosmic events, sudden transformations, and the evolving nature of future circumstances.”
  5. “Sūkṣmīkaraṇa Sādhana (subtle refinement practice) is, in essence, a direct perception of the higher dimensions of the unseen world. Through its continuous immersion, one engages in an exalted process that benefits the vast collective consciousness of the universe.”

Sūkṣmīkaraṇa Sādhana
Sāvitrī Sādhana, Pañcakośa Sādhana—this is none other than Kuṇḍalinī Awakening Sādhana. In Vedantic terminology, this is referred to as Sūkṣmīkaraṇa Sādhana (subtle refinement practice) and Pañcīkaraṇa Sādhana (the process of fivefold integration).

The very Gurudeva who prescribed Gāyatrī Sādhana for me also instructed me to undertake Sāvitrī Sādhana.

Through this practice, the dormant divine energies within me, as well as in other latent Deva-Manavas (godly beings in human form), were awakened. As a result, I came to perceive the true nature of reality and was compelled to engage in collective spiritual upliftment and universal well-being through self-transcendence and higher spiritual progress.

(Page-3, Kuṇḍalinī Mahāvijñāna)
Paṇḍita Śrīrāmaśarma Ācārya
Shāntikuñj, Haridwar

Sūkṣmīkaraṇa Sādhana (Subtle Refinement Practice)

“My personal connection exists with a vast institution in the invisible realm. If I were to reveal how, when, and in what manner it operates, people would understand what kind of actions they must undertake in light of the great transformations that lie ahead.”

“In true spirituality, there is no such thing as loss in investment. Whatever is offered is returned a thousandfold. The acquisition of spiritual wealth alone gives meaning to life. I encourage and inspire all my dear ones with this advice. Even if they do not maintain direct contact with me, whether they choose to acknowledge me or my advice, they must still integrate spiritual evolution into their way of life. In doing so, they will never suffer any loss; rather, they will gain immensely.”

“…However, the subtle body expands three thousand two hundred and twenty-five times in magnitude, increasing its capacity and becoming extraordinarily powerful.”

“Henceforth, without being bound by nation, race, gender, religion, or language, I will apply my capabilities wherever, whenever, and in whatever manner they are required.”

“Until the year 2000 AD, only the naïve will assume that I have passed away. Even though my physical form will no longer be visible for consultations or direct interactions, I will continue to carry out my designated responsibilities with even greater zeal and diligence—remember this well, O wise ones!”

The Divine Plan for Global Transformation

“The Divine is an amalgamation of numerous divine forces, just as multiple waves constitute the ocean. In this era, where unrighteousness is at its peak, a grand assembly of divine forces has descended onto the field of action. I am merely a part of this collective.”

“Not only will nuclear warfare be averted, but the geopolitical boundaries that have been drawn by various factions and politicians according to their power will also dissolve. The current world map, as it appears today, will no longer exist. A new ‘World Nation’ will be established, with the necessary legislative, industrial, and transportation structures arranged accordingly.”

“One of the primary causes of societal corruption today is the unrestricted accumulation and expenditure of wealth. Law enforcement, military forces, and judicial systems alone are insufficient to curb these degenerative tendencies. There must be a strict control over financial autonomy. The forthcoming economic order will be structured accordingly.”

A Historical and Spiritual Perspective on Transformation

In this era, even the gods are awaiting a grand, unprecedented transformation in world history. What, then, should humanity await? What must individuals do to prepare for this transformation? This is the central purpose of this book.

The first step in this process is turning one’s awareness inward. Modern individuals scarcely know even a tenth of their own true nature. They must repeatedly explore their inner depths and recognize the divine energy center within them—an ever-present witness to all activities in the cosmos, providing direction and insight (Kuṭastha Caitanya – the Immutable Consciousness). From this center, they must reshape their entire being so that it responds only to divine directives.

Once they have firmly established themselves in this divine center, they must extend this awareness outward, touching the corresponding divine core within every living being and every particle of existence. Through this, they will apply subtle influence (sūkṣma prabhāva) to initiate transformation in others.

Many years ago, Śrī Aurobindo wrote of a yogi in the Himalayas who had a spiritual vision during his deep samādhi—a vision of Liberty, Equality, and Fraternity. Shortly thereafter, this very vision manifested in the French Revolution in Europe. Thought currents, the power of thought, and spiritual consciousness are not myths.

Ideas are powerful. Spiritual truths, when translated into thought-forms, are even more powerful. If subtle refinement practices (sūkṣmīkaraṇa sādhana) are performed at various spiritual centers across the world, the transformation from the animalistic human (Narapashu) to the divine human (Deva-Manava) can be greatly accelerated.

The Spiritual Foundation of India’s Destiny

Many intellectuals and great souls have envisioned India’s divine destiny in an extraordinary manner. The first phase of this journey was political independence, beginning in 1857 with the symbolic bread and lotus uprising.

By 1905, through the intense spiritual force of Śrī Ramakrishna Paramahamsa, Swami Vivekananda, and Yogi Aurobindo, the freedom struggle gained momentum. This movement eventually culminated in India’s independence on August 15, 1947—a date that also marks Śrī Aurobindo’s birth anniversary, an event that is no mere coincidence.

However, political freedom was only partial. The grand vision of the sages involves the formation of an integrated, undivided India, leading to the global victory of divine civilization and India’s ascension as the spiritual leader of the world (Jagadguru Peetha).

The subtle refinement process (sūkṣmīkaraṇa sādhana) initiated by revered Gurudeva in 1984 is aimed at transmitting this vision to spiritually determined individuals and collectives. This process is also referred to as “Paṅcavīrabhadra Sādhana”, a term historically associated with Kuntī Devī’s spiritual efforts in preparing the warriors of the Mahābhārata war.

Even today, this unique practice of sūkṣmīkaraṇa sādhana is being carried out for the reconstruction of a new Mahābhārata, a grand resurgence of divine civilization.

Those who truly seek to understand the scientific basis of spirituality and learn how to harness its power will find this book to be a beacon of light—a guide that opens their vision to a greater reality.

Message (Sandēśamu)

On the spiritual birth anniversary of Paramapūjya Gurudeva—Vasant Panchami, 13 Ashwamedha Yajñas have been successfully completed. The first 10 Ashwamedha Yajñas, which initiated this movement, are progressing forward, and by the Ardha Purnāhuti (Half Completion Ceremony), 24 Ashwamedha Yajñas will have been conducted across India and the world. By the Brahma Muhurta of the 21st century, 108 Ashwamedha Yajñas and Samskāra Mahotsavas (Grand Cultural Celebrations) will have been successfully concluded. This will make it evident how crucial this global spiritual battle is for the destruction of demonic forces.

In the editorial section of Kundalinī Kendra’s Mutual Cooperation, it has been explicitly stated that the historical transition period of this Yuga Sandhi is intensifying the spiritual transformation process. The awakening of the Mahākundalinī of the Divine Power of the Nation (Rāṣṭra Devātmaśakti) is one of the manifestations of this endeavor. There is no individual ambition behind this. It is solely for the purpose of Yuga Parivartana (Epochal Transformation). These subtle spiritual undertakings are materializing into visible action to awaken talented individuals, empower them with immense inner strength, and elevate them from an ordinary level to an extraordinary one.

The Spiritual Significance of Ashwamedha Yajñas

The Ashwamedha Yajñas, being conducted on a global scale, are unique experiments aimed at awakening the Medhā (Intelligence) and the Jñānamaya Kosha (Wisdom-Sheath). In the 21st century, for India to reach its highest potential, and for Indian culture—Divine Culture—to emerge as the Universal Culture, exceptional individuals are needed. Such talented and visionary individuals are part of Prajñā Pariwār (The Enlightened Community). This spiritual family is like a precious necklace, where each gem has been carefully sought out and strung together into a strong and radiant thread.

The tapasya (spiritual austerity) undertaken by Paramapūjya Gurudeva has been utilized in the most precise direction to identify and channelize these individuals. Just as in the Tretā Yuga, Sage Vishwāmitra initiated grand spiritual efforts for the destruction of unrighteousness and the establishment of Satya Yuga (The Age of Truth), today, the Guru-Tattva (Guru Consciousness) in Subtle Form has initiated the Sūkṣmīkaraṇa Sādhana (Subtle Refinement Practice) in 1984, which by Gayatri Jayanti in 1990 was successfully completed, merging Paramapūjya Gurudeva’s physical form into the subtle realm.

For the past three years, devotees have witnessed its impact. The Guru’s subtle presence is actively working to spread the influence of divine culture across the world and to stimulate an inclination towards noble tendencies in human minds.

The Subtle Process of Global Transformation

Paramapūjya Gurudeva himself wrote:
“The results of my five years of intense sādhanā from 1985 to 1990 would take at least fifty years for an ordinary aspirant to accomplish. Neither the time nor the courage to undertake such an effort is available to most people. Moreover, the current time is an era of emergency (āpattikāla).”

The Kundalinī Awakening that has taken place at a global level will gradually expand, and numerous individuals will absorb the blessings I am bestowing and benefit from them. To assimilate this high-energy transmission, devotees must undertake daily meditation practice from one hour before sunrise to one hour after sunrise, with at least 15 minutes of focused practice. During this time, one must meditate on the radiant brilliance of Savitā (the Sun) and chant the Gayatri Mantra internally while visualizing prana (life energy) being absorbed through every pore of the body.

This sādhanā is indispensable for inner strength and spiritual awakening. Various energy-concentrating practices, Bhūmipūjā ceremonies, Sanskar Mahotsavas, and Ashwamedha Yajñas derive their tapas-shakti (spiritual force) from the Guru’s ongoing subtle austerities. These spiritual transformations are occurring continuously at the spiritual epicenter in the Himalayas.

In the coming years, as the divine culture’s victorious march progresses step by step, awakened, enlightened individuals will enter the field of action. Through their highly awakened Brahmavarchas (Divine Radiance), the two fundamental objectives of Yuga Transformation will be fulfilled:

  1. The widespread proliferation of noble virtues (Satpravṛtti Sanvardhana).
  2. The elimination of negative tendencies (Duṣpravṛtti Nirmūlana).

The Global Impact of Ashwamedha Yajñas

The Ashwamedha Yajñas are unleashing spiritual cyclones (tornadoes) that are dynamically altering the subtle environmental streams. These shifts are gradually shaping the thought currents and value systems of the entire world. The Ardha Purnāhuti (Half Completion) will take place in November 1995, by which time the changes in the world will become distinctly recognizable as the outcome of the Ashwamedha’s spiritual force.

At present, chaotic and unrighteous forces are sweeping away everything in their path, but soon, ethical and virtuous individuals will regain the world’s trust. Even covert atheists (those who disguise themselves as devotees today) will turn into true believers upon realizing the scientific and rational nature of Dharma (Righteousness).

The greatest intellectuals from among us will emerge as world leaders, and in the next eight years, India’s culture will establish its complete spiritual dominance over the world. Those who fail to recognize this timely transformation will repent later. Those who simply engage in debates over the scientific and scriptural validity of Ashwamedha Yajñas, instead of taking action, will realize their mistake too late.

The Call for Dedicated Visionaries

Every year, Vasant Parva (Vasant Panchami) delivers a new message. It determines who has dedicated themselves wholeheartedly to the Guru’s resolutions and who has earnestly pursued the ideals laid out. The one who dedicates their intelligence, time, and efforts toward the reconstruction of the nation and the world will emerge as a true leader.

From 2001 to 2005, Paramapūjya Gurudeva’s subtle consciousness will remain highly active among us. After that, his causal form (Kāraṇa Sattā) will take over. The necessary disciplines and training required to prepare for this transition must begin today.

Therefore, let lethargy not touch us. Let us, on this Vasant Parva, take a solemn vow to work toward this sacred mission with enthusiasm and dedication.

Prajñā Abhiyān – February 18, 1994

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Introduction to Śrīdattātreyatantram, Chapter 1 (Verses 1–18 and Mantra Section)

Leave a Comment / Tantra Sadhana, Uncategorized /

The Śrīdattātreyatantram is a Tantric scripture within the vast corpus of Hindu esoteric literature, focusing on the teachings of Lord Dattātreya, a composite deity revered as an incarnation of the Trimūrti—Brahma, Viṣṇu, and Śiva. This text belongs to the Tantric tradition, which integrates rituals, mantras, and meditative practices to achieve both spiritual liberation (mokṣa) and worldly accomplishments (siddhi). The first chapter, comprising 18 verses followed by a mantra section, presents a profound dialogue between Dattātreya and Lord Śiva (Maheśvara), set against the backdrop of the Kali Yuga—the current age characterized by spiritual decline and moral degradation.

Context and Setting

The chapter opens with Dattātreya, a divine sage and yogi, approaching Śiva, who is seated on the peak of Mount Kailāśa, the archetypal abode of transcendence. Described as devadeva (God of gods), jagadguru (world teacher), and lokaśaṃkara (benefactor of the world), Śiva embodies supreme authority and compassion. Dattātreya, with folded hands, seeks a Tantric method (tantrakalpa) suited for the Kali Yuga, where traditional practices have lost their potency. This sets the stage for a revelation of esoteric knowledge tailored to the needs of devotees in a spiritually challenging era.

Structure and Contents

The text can be divided into three main sections:

  1. Dattātreya’s Inquiry (Verses 1–7):
    Dattātreya initiates the dialogue by praising Śiva and requesting a Tantric system (tantravidhāvidhānakam) that ensures success (siddhi) in the Kali Yuga. He critiques existing practices—yantras, mantras, and abhicāra (sorcery)—drawn from various sources (Āgamas, Purāṇas, Vedas, Ḍāmara, and specific Tantras like Uḍḍīśa, Kālī-Caṇḍī, and Rādhā). He notes their diminished efficacy, attributing it to the moral failings of Brahmins (lust and anger) and the reliance on kīlana (a locking mechanism for mantras), which he deems ineffective without a viable alternative. His plea culminates in a request for a mantra-vidyā (mantra science) that delivers instant success (kṣaṇātsiddhi).
  2. Śiva’s Response (Verses 8–18):
    Śiva responds by affirming Dattātreya’s worthiness as a mahāyogin (great yogi) and promising a supreme Tantric knowledge (tantravidyāśiromaṇiḥ), described as mahāguhyā (extremely secret) and rare even for gods. He stipulates strict conditions for its transmission—only to devotees of the guru and Śiva with steadfast faith, never to the uncommitted. Śiva then introduces a mahāmantra (great mantra) that operates without traditional constraints (e.g., lunar days, constellations, or rituals like homa). This mantra’s powers are vast, encompassing destruction (māraṇa), enchantment (mohana), subjugation (vaśa), alchemy (rasāyana), protection from dangers (lions, snakes), and transcendental feats like foreknowledge (kālajñāna) and treasure-finding (nidhidarśana). Its secrecy is reiterated emphatically.
  3. The Mantra and Its Application (Post-Verse 18):
    The chapter concludes with the sarvopari mantra (supreme mantra): Oṃ parabrahmaparamātmane namaḥ, Oṃ utpattisthitipralayakarāya brahmahariharāya triguṇātmane sarvakautukanidarśanāya dattātreyāya namaḥ. This mantra invokes Dattātreya as the Trimūrti, master of creation, preservation, and dissolution, and revealer of wonders. Instructions specify chanting frequencies for success: 100,000 times for ultimate perfection (siddhi), 10,000 for general success, and 108 for specific tasks (kāryasiddhi). The concluding tantrasiddhiṃ kuru kuru svāhā activates its Tantric potency.

Core Ideas Explained

The 18 verses and mantra section encapsulate several key Tantric principles, adapted for the Kali Yuga:

  1. Adaptation to the Kali Yuga:
    The text acknowledges the spiritual degradation of the current age, where traditional methods (reliant on complex rituals and moral purity) falter. Dattātreya’s critique of existing Tantras and Śiva’s solution—a simple, potent mantra—reflect a pragmatic shift to meet contemporary needs.
  2. Primacy of the Mantra:
    The mahāmantra is the centerpiece, described as a self-sufficient tool (kevalaṃ tantramantreṇa) that bypasses external dependencies (e.g., kīlana, timings). Its auṣadhī (remedial) nature and kṣaṇātsiddhi (instant success) highlight its efficacy, making Tantric power accessible without elaborate prerequisites.
  3. Comprehensive Siddhis:
    The mantra’s versatility spans the ṣaṭkarma (six acts—destruction, enchantment, etc.), supernatural feats (alchemy, Yakṣiṇī control), and practical benefits (protection, fertility, wealth). This duality of worldly and spiritual aims aligns with Tantra’s holistic approach.
  4. Secrecy and Exclusivity:
    Repeated emphasis on gopyaṃ (to be concealed) and restrictions on transmission (only to devoted initiates) underscores the sanctity and potential danger of this knowledge. It reflects Tantra’s initiatory tradition, where power is entrusted only to the worthy.
  5. Divine Authority and Unity:
    Śiva’s role as the revealer and Dattātreya’s as the recipient bridge the cosmic and human realms. The mantra’s invocation of Dattātreya as the Trimūrti (brahmaharihara) symbolizes the unity of divine functions, reinforcing Tantra’s non-dualistic undertones.

Significance

This chapter serves as both a practical guide and a philosophical treatise. It offers a potent mantra for Kali Yuga practitioners while articulating Tantra’s adaptability, inclusivity (no ritual barriers), and emphasis on direct experience (siddhi) over orthodoxy. The dialogue exemplifies the guru-disciple dynamic central to Tantric transmission, with Śiva imparting a transformative tool to Dattātreya, who embodies the ideal seeker—humble, skilled, and devoted.

In essence, the Śrīdattātreyatantram, Chapter 1, encapsulates a Tantric vision of empowerment: a secret, supreme mantra that transcends time, unites divine forces, and delivers instantaneous results, all while preserving the sanctity of its esoteric heritage.

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Essence of Tantra – Lesson 09

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The Worlds (Lokas) in Tantra Sastra: A Comprehensive Understanding

The concept of Lokas (worlds or realms) is central to Indian cosmology and particularly significant in Tantra Sastra. It provides a structured framework for understanding the different planes of existence that range from the highest spiritual realms to the lowest material and nether worlds.

The Fourteen Worlds in Tantra Sastra

According to Tantra and other Hindu scriptures, the universe is divided into fourteen Lokas, which are placed above and below the Earth (Bhurloka). These realms are connected through the central spiritual channel (Sushumna Nadi), which runs through the Merudanda (spinal cord). Meditation upon this Nadi grants knowledge of these worlds.

These fourteen Lokas are classified as:

  • Seven Upper Worlds (Urdhva Lokas)
  • Seven Lower Worlds (Adho Lokas)

The Seven Upper Worlds (Urdhva Lokas)

  1. Satya Loka (Brahma Loka) – The highest world, presided over by Brahma. It is the realm of ultimate truth and is accessible only to those who have attained supreme knowledge and spiritual liberation.
  2. Tapoloka – The abode of great sages and ascetics engaged in deep meditation and austerities.
  3. Janaloka – Inhabited by enlightened beings and divine rishis who have transcended worldly existence.
  4. Maharloka – A transitional world between the lower and higher spiritual realms, where beings of immense knowledge reside.
  5. Swarloka (Svarga Loka) – The celestial heaven of the Devas (gods), where virtuous souls enjoy the fruits of their good karma before reincarnation.
  6. Bhuvarloka – The atmospheric realm between Earth and Swarloka, where celestial beings and Siddhas reside.
  7. Bhurloka – The earthly realm, the world of humans and physical existence. This is the realm of karma and free will.

These upper worlds are temporary abodes for the soul, depending on its karma. Even after residing in these realms, a soul must return to the Earth (Bhurloka) for further evolution unless it attains Moksha (liberation).

The Seven Lower Worlds (Adho Lokas)

Below the Earth exist seven nether realms known as Patalas, which house beings with varying degrees of spiritual darkness and material opulence.

  1. Atala – Ruled by Bala, a son of Maya. It is said to be filled with beings who indulge in pleasure and material desires.
  2. Vitala – Dominated by fierce beings, including the followers of Shiva in his fierce aspect.
  3. Sutala – The realm where the benevolent demon king Mahabali resides, having been granted dominion by Lord Vishnu.
  4. Talatala – The domain of the powerful sorcerer Maya, the master of illusion.
  5. Mahatala – The world of the great serpent beings (Nagas), ruled by Vasuki and other serpent kings.
  6. Rasatala – Inhabited by Asuras and Danavas (demonic races) who are enemies of the Devas.
  7. Patala – The lowest of the nether realms, ruled by the mighty serpent Ananta (Shesha), who supports the entire cosmic structure on his hoods.

These lower worlds are often mistaken for hellish realms, but they are not necessarily places of suffering. Many are said to be more opulent than the Earth, filled with wonders, jewels, and luxuries, but they remain bound by material ignorance.

The Hells (Narakas) and the Consequences of Karma

Apart from the fourteen Lokas, there exist multiple Narakas (Hells), where souls experience the results of their adharmic (unrighteous) actions. Some scriptures mention 34 hells, while others state that there are as many hells as there are offenses committed.

Hinduism, and particularly Tantra, does not support the idea of eternal hell. Instead, hell is viewed as a temporary purification process, after which the soul takes birth again to progress spiritually.

The Role of Tantra in Navigating the Lokas

Tantra Sastra emphasizes the spiritual ascent of the practitioner through the activation of chakras, which correspond to different Lokas:

  • Muladhara Chakra – Linked to the lower worlds (Tamas and material bondage).
  • Swadhisthana Chakra – Connected to the more refined aspects of Patalas.
  • Manipura Chakra – Associated with transformation and Swarloka.
  • Anahata Chakra – The bridge between the material and spiritual realms (Maharloka).
  • Vishuddha Chakra – Opens access to higher wisdom and Janaloka.
  • Ajna Chakra – Leads to Tapoloka, where higher meditative states exist.
  • Sahasrara Chakra – The ultimate realization, linked with Satya Loka and liberation.

By following Tantric Sadhana, a practitioner learns to transcend the lower worlds and attain higher states of consciousness, ultimately reaching Moksha beyond even the highest Loka.

Conclusion

The Lokas in Tantra Sastra provide a structured vision of the cosmos, explaining the different planes of existence and their spiritual significance. The upper worlds symbolize spiritual evolution and enlightenment, while the lower worlds signify material bondage and illusion. Through Tantric practices, one can elevate oneself from the dense material realms to the highest spiritual reality, ultimately realizing the Supreme Brahman (Absolute Consciousness).

Thus, the concept of Lokas is not just cosmological but also deeply metaphysical and psychological, offering insights into the nature of existence and the soul’s journey through Karma, Bhakti, and Jnana towards liberation.

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Essence of Tantra – Lesson 08

Leave a Comment / Essence of Tantra Class Series Notes, Uncategorized /

This post is a summary of the class series “Essence of Tantra” conducted by Sri Shakthi Sumanan, offering profound insights into the foundational principles of Tantra. These notes serve as a reference for participants and are not self-explanatory; their true depth and meaning can only be understood through active participation in the class discussions and experiential learning sessions.

Guna in Tantra Sastra: A Comprehensive Understanding

The concept of Guna is fundamental to Indian philosophy and Tantra Sastra, as it provides a framework for understanding the nature of existence and the principles governing spiritual practice (Sadhana). The term Guna is often translated as “quality” or “attribute,” but in reality, it signifies much more—it represents the very fabric of Prakriti (nature) and its functioning.

The Three Gunas and Their Functions

According to Tantra Sastra, Prakriti consists of three essential Gunas:

  1. Sattva (सत्त्व) – The principle of revelation and light
  2. Rajas (रजस्) – The principle of dynamism and activity
  3. Tamas (तमस्) – The principle of suppression and inertia

These Gunas work in a state of mutual suppression and interaction, shaping all aspects of existence.

  • Sattva reveals the nature of consciousness. It is associated with clarity, knowledge, and peace.
  • Rajas creates movement and action. It acts as the catalyst that activates both Sattva and Tamas.
  • Tamas obscures and conceals. It is linked with ignorance, inertia, and darkness.

The State of Equilibrium and Manifestation

Before creation, Prakriti exists in a state of stable equilibrium where these three Gunas are balanced. This state is called Avyakta Prakriti (unmanifested nature). When this balance is disturbed, the manifested universe comes into being, and every object in existence reflects a particular predominance of one of the three Gunas.

  • Devas and Enlightened Beings: Dominated by Sattva, with Rajas and Tamas highly subdued.
  • Humans: A mix of Sattva, Rajas, and Tamas in varying degrees, leading to different temperaments and behaviors.
  • Animals: Less Sattva, more Rajas, and considerable Tamas.
  • Vegetation: Predominantly Tamasic, with minimal Rajas and Sattva.
  • Inanimate Objects: Almost entirely Tamasic, with Rajas acting upon Tamas to suppress Sattva.

The Spiritual Progression of Jivatma

The journey of the Jivatma (individual soul) is a progression from Tamas to Sattva, facilitated by Rajas. This progression signifies spiritual evolution:

  • The Paśu Bhava (animalistic nature) is highly Tamasic.
  • The Vira Bhava (heroic or dynamic nature) is Rajasic.
  • The Divya Bhava (divine nature) is predominantly Sattvic.

This classification also relates to different Tantric paths—Paśu Marga (ordinary worldly path), Vira Marga (path of transformation through power), and Divya Marga (path of divine realization).

The Etymology and Nature of the Gunas

  • Sattva (derived from Sat, meaning “eternally existent”) is linked with pure intelligence (Cit) and bliss (Ananda).
  • Tamas, representing darkness, acts as a veil over consciousness, leading to ignorance and inertia.
  • Rajas, being dynamic, serves as the bridge between Sattva and Tamas, manifesting as activity and passion.

Each being has all three Gunas in different proportions, determining their nature, behavior, and spiritual inclination.

Gunas and the Human Experience

The Sukshma Sharira (subtle body) consists of Buddhi, Ahamkara, Manas, and the ten Indriyas. The gross body (Sthula Sharira) is also composed of these Gunas.

  • When Sattva is dominant, it leads to happiness and spiritual clarity.
  • When Rajas is predominant, it creates restlessness and attachment to action.
  • When Tamas is predominant, it results in ignorance and delusion.

In worldly life, Rajas causes a mixture of pleasure and pain, as it drives human desires. True bliss (Ananda) comes only when the Sattva Guna is fully activated, leading to self-knowledge.

Role of a Guru in Balancing Gunas

Tantric Sadhana aims at increasing the Sattva Guna with the assistance of Rajas, which makes Sattva active. However, guidance from a Guru is essential because incorrect practices can lead to imbalances and harm instead of progress.

A Guru identifies the appropriate Sadhana for each disciple based on their Adhikara (spiritual eligibility). A practice suited for a Sattvic aspirant may be detrimental to a Tamasic aspirant, reinforcing the importance of individualized spiritual discipline.

Conclusion

The Gunas in Tantra Sastra offer profound insights into the nature of the universe, human psychology, and spiritual evolution. The interplay of Sattva, Rajas, and Tamas dictates not only the material world but also the inner journey of every seeker.

The goal of Tantric Sadhana is to increase Sattva, using Rajas as a tool while minimizing Tamas, ultimately leading to Self-realization. Through correct practice, discrimination, and Guru’s guidance, an aspirant can transcend the limitations of Gunas and experience the true essence of Ananda—the bliss of the Absolute.

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Gāyatrī-puraścaraṇa Vidhi

Leave a Comment / Gayatri Sadhana /

1. Overview and Context

a. Nature of the Text:
The Gāyatrī-puraścaraṇa Vidhi is an elaborate ritual manual that prescribes the worship of the sacred “feet” (ścaraṇa) of Gayatri. In Hindu spiritual practice, “Gayatri” is both the name of one of the most revered Vedic mantras and the personification of that divine sound. This text belongs to the tradition of ritual literature—found in both Vedic and later Tantric systems—that emphasizes precise, numerically regulated, and symbolically charged procedures for invoking divine grace.

b. Historical and Cultural Setting:
Rooted in ancient liturgical traditions, the text reflects a synthesis of Vedic ritualism and later esoteric practices. Its detailed prescriptions (including specific offerings, exact recitation counts, and body‐mapping techniques) show a commitment to the belief that cosmic order (ṛta) and personal transformation are achieved through exact observance of ritual procedures. The work is intended for practitioners who are well-versed in sacred language, symbolism, and the disciplines required for mantra recitation.

2. Subject Matter and Themes

a. Worship of Gayatri:
At its core, the text deals with the worship of Gayatri—a multifaceted concept in Hindu thought. Gayatri is not only the revered mantra (often invoked as “Om bhūr bhuvaḥ svaḥ…”) but also a personification of divine energy and cosmic light. The ritual is focused on venerating her through both external offerings and internal transformation.

b. Mantra Recitation with Precise Offerings:
A significant portion of the text is devoted to detailed instructions on how to recite the Gayatri mantra. This recitation is not a mere utterance of words but is tightly integrated with a series of offerings (such as water, clarified butter, sacred grass, milk, honey, and more). Each offering is symbolic:

  • Pāya (Water): Represents purity and the life-giving element.
  • Satila-ghṛta (Cool Clarified Butter): Symbolizes nourishment and the essence of spiritual light.
  • Dūrvā (Sacred Grass): Often used in Vedic rituals for its purifying qualities.
  • Dugdha (Milk): Conveys abundance and the nurturing aspect of the divine.

The text specifies exact numerical formulas (for example, recitations in counts of one thousand or three thousand syllables) underscoring the conviction that the cosmic potency of sound is activated only by precise performance.

c. Nyāsa – The Body as a Sacred Mandala:
A unique aspect of the ritual is the extensive procedure of nyāsa (consecration), wherein seed syllables (bīja) are “mapped” onto various parts of the body. This process:

  • Transforms the entire body into a sacred space (a living temple).
  • Ensures that every physical part is aligned with the divine energy of the Gayatri mantra.
  • Symbolically represents the union of the microcosm (the individual) with the macrocosm (the universe).

d. Curse-Removal and Liberation:
Several sections of the text deal with the removal of past curses or karmic hindrances (such as those attributed to sages like Viśvāmitra or deities like Varuṇa). The recitations are believed to nullify any adverse influences that may have accumulated over past lives, thereby paving the way for both material prosperity and spiritual liberation (mokṣa).

e. Final Integration – The Mantra Garland and Concluding Rites:
The culmination of the ritual is the “garlanding” of the mantra. This final assembly:

  • Integrates all the earlier recitations and offerings into a cohesive whole.
  • Is followed by additional acts of consecration (such as offering food to the Brahmins and making final mudrās).
  • Serves as the symbolic and practical sealing of the ritual, ensuring that its transformative benefits are fully actualized.

3. Structure and Organization

The text is organized into multiple sections, each with a specific function in the overall ritual:

  1. Invocation and Opening:
    • The ritual opens with the customary invocation to Gaṇeśa, the remover of obstacles, followed by an announcement of the beginning of the Gayatri worship.
  2. Meditative Recitations and Offerings:
    • Detailed instructions are provided for meditating upon the eternal form of Gayatri.
    • Specific offerings are listed, each paired with precise recitation formulas and counts.
  3. Ritual Actions – Nyāsa and Body Mapping:
    • The text meticulously details the process of nyāsa, assigning sacred syllables to various parts of the body.
    • This section transforms the practitioner’s physical form into a sacred mandala capable of channeling cosmic energy.
  4. Curse-Removal and Liberation:
    • Additional invocations and recitations are prescribed to neutralize any negative karmic influences.
    • The devotee declares unity with the cosmic light, signifying the removal of all curses.
  5. Final Assembly – Mantra Garland and Concluding Offerings:
    • The recited and consecrated mantra is “garlanded” and further sanctified through additional offerings.
    • This marks the final stage of the ritual, leading to the overall consecration of the practitioner.
  6. Regulations of Place, Time, and Conduct:
    • The text concludes with guidelines on the auspicious locations, times, and daily disciplines required to maintain the ritual’s purity and efficacy.

4. Purpose and Significance

a. Spiritual Transformation:
The primary purpose of the Gāyatrī-puraścaraṇa Vidhi is to effect a deep spiritual transformation. Through the precise recitation of the Gayatri mantra, combined with the material and symbolic offerings, the devotee is gradually purified. The transformation is both external (through ritual acts) and internal (through meditation and the consecration of the body).

b. Attainment of Material and Spiritual Goals:
By rigorously following the detailed prescriptions of the text, the practitioner aims to secure:

  • Material Prosperity: The offerings and recitations are believed to attract abundance, long life, and overall well-being.
  • Spiritual Liberation: The annihilation of past sins and curses clears the path for mokṣa—the ultimate liberation from the cycle of birth and death.

c. Integration of Cosmic Order:
Every element of the ritual—from the specific seed syllables to the exact counts of recitations—reflects a belief in the inherent order of the cosmos. By adhering to these instructions, the devotee not only aligns with but also actively participates in maintaining and celebrating the cosmic order (ṛta).

5. Conclusion

In summary, the Gāyatrī-puraścaraṇa Vidhi is an extensive and highly symbolic ritual manual that serves multiple functions:

  • It is a guide for the precise recitation and offering practices centered on the sacred Gayatri mantra.
  • It instructs the devotee in the sacred art of nyāsa, turning the body into a temple of divine energy.
  • It provides remedies for the removal of past negative karmic influences and curses.
  • It culminates in a final integration of all ritual elements into a “mantra garland,” ensuring the devotee’s alignment with both worldly prosperity and ultimate spiritual liberation.

This text is not merely a set of ritual instructions; it is a comprehensive spiritual program that reflects the profound interplay between sound, symbol, material offerings, and personal transformation in the Hindu sacred tradition.

SECTION 1. INVOCATION AND OPENING

Verse 1.
IAST:
  śrī gaṇeśāya namaḥ
Translation:
  “Salutations to Śrī Gaṇeśa.”
Detailed Meaning:
  The text opens with the standard invocation to Gaṇeśa—the remover of obstacles—ensuring that all that follows is free from hindrances.

Verse 2.
IAST:
  atha gāyatrī-puraścaraṇa-vidhiḥ
Translation:
  “Now begins the procedure for the worship of the sacred (feet of) Gayatri.”
Detailed Meaning:
  This statement announces that what follows is the complete ritual (vidhi) for venerating Gayatri, here understood as the embodiment of the eternal mantra as well as the divine “abode” whose feet are to be worshiped.

SECTION 2. MEDITATIVE RECITATIONS WITH OFFERINGS

In what follows the recitations are to be performed with a series of specific ritual offerings.

Verse 3.
IAST:
  bhūya-stva akṣara-gāyatrīm saṃyata-ātmako japtvā,
  juhuyāt pāya-satilaghṛta-dūrvābhiḥ dugdha-caru-samidbhiḥ asārthaḥ
Translation:
  “Having repeatedly meditated upon the imperishable, syllable‑made Gayatri with a composed (disciplined) mind, one should recite it while offering water (pāya), cool clarified butter (satila‑ghṛta), sacred grass (dūrvā) and milk (dugdha), so as to secure the desired result.”
Detailed Meaning:
  The devotee is instructed first to fix his/her mind on the eternal form of Gayatri. Then, the recitation of the mantra is to be performed in tandem with offerings that symbolize purity, nourishment, and coolness—all essential for invoking the desired spiritual and material blessings.

Verse 4.
IAST:
  ṣaṭ-āśvatha-udumbārka-samidbhiḥ
Translation:
  “Also, by offering the six kinds (ṣaṭ) of items—which include the fig (āśvatha), the udumbara (a sacred tree) and the arka (sun)—…”
Detailed Meaning:
  These additional offerings represent various natural elements considered auspicious. Their inclusion reinforces the connection between the ritual and cosmic order.

Verse 5.
IAST:
  ekaikaṃ tri-sahasamānmantrī,
  svābhīṣṭa-siddhaye muktyai;
  akṣara-sahasra-saṃkhyam ukhyetaraiḥ kevalaiḥ juhuyāt
Translation:
  “Each of the three thousand mantric recitations—performed for the attainment of one’s desired perfection and liberation—must be uttered strictly in the count of one thousand syllables.”
Detailed Meaning:
  Here the text stresses the numerical precision in the recitation. Every utterance is not arbitrary but must conform to a prescribed count that channels the mantra’s transformative power toward liberation (mokṣa) and fulfillment of one’s wishes.

Verse 6.
IAST:
  duritocchedana-viṣaye dīrghāyuś ca viśada patiḥ
Translation:
  “For the purpose of eliminating all defects (sins) and for bestowing a long, clear (unobscured) life.”
Detailed Meaning:
  This verse explains the intended effects of the recitation: it purifies the devotee of karmic obstacles and grants longevity and clarity.

Verse 7.
IAST:
  āyuṣa-kāmo juhuyāt pāya-saha-virājya-kevalaiḥ;
  jyaiśca dūrvābhiḥ satilābhiḥ sarve kha-sahasra-mantrī
Translation:
  “Likewise, the one desirous of long life should recite the mantra along with the offerings of water and radiant purity, and also with sacred grass and coolness, all in the prescribed thousand recitations.”
Detailed Meaning:
  This repetition reinforces that the precise combination of offerings and mantra recitations is essential to secure longevity and overall auspiciousness.

Verse 8.
IAST:
  atha tri-madhu-sahaitair arkaparṇair juhuyāt saro-ru-hair yutam
Translation:
  “Then, accompanied by three kinds of honey (madhu) and by arka leaves, one must recite the mantra together with a combined offering of water (sara) of assorted types.”
Detailed Meaning:
  Honey and arka (the energy of the sun) add sweetness and dynamism to the ritual. Their use further enhances the efficacy of the recitation.

Verse 9.
IAST:
  naṣṭa śrīrapibho yobhavatim anojñaṃ mandiram lakṣmīyāḥ,
  annāyarthatair apipālāśair mahāvarchase juhuyāt
Translation:
  “If the temple of Lakṣmī has become lost or its luster diminished, one should recite the mantra while offering foods appropriate to its nature, prepared with apipālāśa (certain auspicious ingredients) and with great resplendence.”
Detailed Meaning:
  This verse indicates that if the blessings of prosperity (embodied by Lakṣmī) appear to be waning, the ritual (with its specific food offerings) will restore her presence and favor.

Verse 10.
IAST:
  sarve etair juhuyāt sarya-phlabāptyai, dvija eśvaro amatima iti
Translation:
  “All these recitations are to be performed in order to attain the desired result—so that the lord of the Brahmins (dvija eśvaro) manifests in his supreme perfection.”
Detailed Meaning:
  The cumulative effect of these carefully prescribed practices is to secure both spiritual perfection and the material well‑being promised by the divine.

Verse 11.
IAST:
  akṣara-samasankhyā nilakṣaṇiyasyaṃ kriyāyāṃ
  caturviṃśati-riti yāvat;
  ghṛta-tila-ātmakam—vimuktyai ity ārabhy
  cetya etam ekam vākyam
Translation:
  “In the ritual act marked by the sign of a thousand syllables, the recitations are to be performed in sets of twenty-four; thus, beginning with the offering of clarified butter (ghṛta) and sesame (tila) meant for liberation, this one statement is declared.”
Detailed Meaning:
  This verse specifies the numerical framework (24 recitations within a thousand-syllable count) and stresses the importance of the initial offerings as the catalyst for liberation.

Verse 12.
IAST:
  viśada-matiḥ dhyāna-japānyaṃ śuddha-caritrya iti arthaḥ;
  havi-rājya-ātmakam ekaṃ haviḥ
Translation:
  “This means that the meditation and recitation must be performed with a clear mind and pure conduct; indeed, there is one sacrifice (havi) that embodies the entire sacrificial realm (havi-rājya).”
Detailed Meaning:
  The emphasis here is on inner purity and disciplined practice—the true “offering” is the devotee’s transformation through recitation.

SECTION 3. OFFERINGS OF WATER, FOOD, ETC. (“ODANAM–ANNĀDYARTHAM …”)

Verse 13.
IAST:
  odanam annādya-artham api pītibhinnakramepi;
  pālāśaiḥ puṣpaiḥ vyāḍa-titraya-saṃyuktāṃ
  gāyatrīndīkṣitījapet
Translation:
  “For the purpose of water (odanam), food (annādya) and drink (apīta)—even if offered in different sequential orders—one should recite the consecrated Gayatri, adorned with pālāśa flowers arranged in a group of three.”
Detailed Meaning:
  This instruction makes clear that regardless of the order in which the various offerings are presented, the recitation of Gayatri must accompany them, with the floral decorations (pālāśa) serving as an integral part of the sanctification.

Verse 14.
IAST:
  tattva-lakṣa-vidhānena bhikṣā-śīvijitendriyaḥ;
  kṣīro-dhana-tyaḥ nyurvāḥ kṣīra-truma-samidvarān;
  pṛthak-sahasatritayāṃ juhuyāt mantra-siddhaye
Translation:
  “According to the prescribed rules (vidhāna) for the realization of the tattva (the fundamental principle) and for the attainment of alms (bhikṣā) as well as for the subjugation of the senses, with offerings of milk and wealth and with various forms of the milk‑tree, one should recite the mantra in groups of thousands for its full accomplishment.”
Detailed Meaning:
  Here the text specifies additional material offerings—especially those involving milk and wealth—which are essential to “charge” the mantra with its purificatory and liberating power.

Verse 15.
IAST:
  tattva-saṃkhyā-sahasrāṇi mantra-vaj juhuyā tilaiḥ;
  sarva-pāpa-vinirmukau dīrgha-āyuḥ sarvidati
Translation:
  “By reciting thousands of tattva counts of the mantra using sesame seeds (tila) as the medium, one becomes completely freed from all sins and is granted long life.”
Detailed Meaning:
  Sesame seeds are regarded as powerful purifiers. Their use in the recitation process symbolizes the destruction of all karmic defilements and the conferral of longevity.

Verse 16.
IAST:
  āyuṣa-kāmo juhuyāt pāya-saha-virājya-kevalaiḥ;
  jyaiśca dūrvābhiḥ satilābhiḥ sarve kha-sahasra-mantrī
Translation:
  “Likewise, the one desirous of long life should recite the mantra with the offerings of water and with an exclusive state of splendor, and also with sacred grass (dūrvā) and coolness (satila), all in the complete count of one thousand recitations.”
Detailed Meaning:
  This verse reiterates that the precise combination of offerings and their exact recitations is crucial to ensuring both material well‑being and spiritual endurance.

SECTION 4. INVOCATIONS, HYMN RECITATIONS, AND CURSE‑REMOVAL (BEGINNING “paḥ …”)

(From here the text shifts to additional recitations and invocations, including the recitation of various Vedic hymns and the subsequent calling upon deities to remove all curses.)

Verse 17.
IAST (abridged as the text is formula–dense):
  paḥ … āsatya … evaṃ tryayutaṃ japankatvā;
  ācārya-patheyaḥ … eton vindret iti
Translation:
  “One should recite, with unwavering truth and in the proper threefold (tryayuta) measure, according to the instructions of the ācāryas, so that by uttering the formula ‘eton vindret’ (or its like) the eternal truth of the cosmic order (ṛta) is affirmed.”
Detailed Meaning:
  This verse begins a series of recitations designed to align the practitioner with cosmic order and truth. (Note: Several formulas are given that are characteristic of Vedic hymnody.)

Verse 18.
IAST:
  ṛtaṃ ca satyaṃ ṛñ; svasti-nomimītā;
  svādiṣṭhaye ityāyāḥ pavamānaḥ,
  sarvathā japet
Translation:
  “‘Rtaṃ ca satyaṃ ṛñ’—truth and cosmic order—along with auspicious exclamations such as ‘svasti-nomimītā’ and ‘svādiṣṭhaye,’ must be recited always by the virtuous one.”
Detailed Meaning:
  Here the invocations emphasize the invariable principles of truth and order, key to the efficacy of the ritual.

Verse 19.
IAST (abridged):
  pratyekaṃ daśavāraṃ japitvā; tat svituru…
  ṛṣi viśvāmitrāntarpayāmi; gāyatrī chandasatarpayāmi;
  saṣi-tārande ebantaḥ; itya tarpayitvā;
  rūdraṃ namaskṛtya kagurād ityādi catvāri-sūkta-niṣkṛtaj japet
Translation:
  “Recite individually ten times each; then, with the utterance ‘svituru’ and the associated hymn, I invoke the blessings of Rishi Viśvāmitra; I also accord proper honor to Gayatri in the correct meter, and, after paying obeisance to Rudra and others by reciting four well‑known verses, the rite is completed.”
Detailed Meaning:
  This complex passage details the prescribed counts and the precise sequence of invocations—addressing sages (like Viśvāmitra) and deities (such as Rudra)—thereby ensuring that any latent curse or negative influence is nullified.

Verse 20.
IAST (abridged):
  tataḥ… sumuhūrta-deśa-kālaṃ saṃkīrtya,
  amuka-śarmanaḥ mama iha janma-nija-janmānteṣu
  ca mano-vākā-karma-bhiḥ kṛta-samasta-pāpa-kṣayārthaṃ
  putra-pautra-dhana-dhānyābhiḥ,
  vṛddha-cartha-caturvidha-puruṣārtha-siddhaye;
  śrī parameśvara-prītyartha-sapraṇava-vyāhṛti-gāyatrī-mantraṃ
  ca tu rva-śata-tilakṣa-saṃkhyātamātmakaṃ
  gāyatrī-mantra-japa-pūrva-caraṇākhyam karma kariṣye
Translation:
  “Then, after proclaiming the proper time and locale (sumuhūrta-deśa-kāla), and having purified my mind, speech, and deeds—thereby obliterating all sins accumulated over my many births—for the attainment of the fourfold goals (dharma, artha, kāma, mokṣa) as well as for the blessings of sons, grandsons, wealth, and food, I shall perform the recitation of the Gayatri mantra (the full, perfected version, counted in the hundred‑tilakṣa measure) as the preliminary step of the worship of the sacred feet.”
Detailed Meaning:
  This is a declaration of intent: the devotee, having cleansed himself of past faults, now commits to the complete recitation prescribed by the ritual in order to secure both worldly prosperity and ultimate liberation.

Verse 21.
IAST:
  tad aṅgatvena gaṇeśa pūja-nāṃ,
  svasti-puṇyāḥ, havācāraṇam,
  mātṛkā-pūjanam, nāṃ dībhāc ca karīṣye
Translation:
  “In this way, by means of these actions, I shall perform the worship of Gaṇeśa—with all the auspicious invocations, the sacrificial rites, and the worship of the Mother (Mātṛkā)—without fail.”
Detailed Meaning:
  Before proceeding further, the devotee renews his homage to Gaṇeśa and the maternal divine forces, thereby sanctifying the process.

Verse 22.
IAST:
  savitṛ-devatā-pīyānām itiviseṣaḥ;
  ācāryādī-varṇa-pakṣevaraṇānantaraṃ
  madhuparka-adibhiḥ pūjayennavā
Translation:
  “A special honor is to be given to Savitṛ and his associates; following the instructions of the ācāryas and after the proper ceremonial veneration, one should then offer worship using substances such as honey (madhuparka) and related items.”
Detailed Meaning:
  This passage reinforces that the ritual must conform to established tradition—especially in honoring the solar deity Savitṛ—using sweet offerings to invoke his favor.

Verse 23.
IAST:
  tataḥ svayaṃ śuddha-dērokuśāyāsane upaviśya,
  pavitra-pāṇir ācamya, etrāṇa yamyadevatāḥ prārthayet
Translation:
  “Then, having seated myself on a pure seat (dērokuśa asana) and having called upon the deities with a pure hand, I shall pray to all the deities present.”
Detailed Meaning:
  This marks the moment when the devotee, now in a proper and pure posture, offers his heartfelt prayers to the entire pantheon—a central step in the ritual.

Verse 24.
IAST:
  sūryaḥ, soma, ayam, kāla, sandhībhūtāni ahaḥkṣapāḥ;
  pavanodikpatiḥ, bhūmirakāraṃ, akhecara-mararāḥ;
  brahmaśāsanam āsthāya kuru
Translation:
  “Owing to the manifest presence of the sun (sūrya), the moon (soma), time (kāla), and the entities arising at junctures (sandhībhūtāni), as well as to the lord of the winds (pavanodikpati) and the deities in the form of the earth, establish (i.e. uphold) the system of Brahman (brahmaśāsana).”
Detailed Meaning:
  Here the cosmic elements are invoked to remind the devotee that all aspects of nature participate in—and sanctify—the ritual, thereby linking the microcosm (the individual) with the macrocosm (the universe).

SECTION 5. RITUAL POSTURES, NYĀSA (BODY‑MAPPING), AND THE INSTALLATION OF THE MANTRA

This section (spanning what the text marks as (4), (5), (6) and (7)) provides an extremely detailed set of instructions for consecrating the body through the placement of seed syllables and the assumption of sacred postures.

Verse 25.
IAST (abridged):
  gāyatrī-puraścaraṇa-vidhiḥ:
  dhvāmi iha sannidhim; tato deśa-kālau saṃkīrtya
  śrīparameśvara-prītyartha japa-saṃkhyā-pāpaniṣpūrṇārtha-vihita
  japa-mahaṃkāra-cetad aṅga-bhūta śuddha-cādi nyāsān kariṣye
Translation:
  “Now, in the presence of the sacred spirit (dhvāmi) and after extolling the appropriate time and place (deśa-kāla) for the pleasure of Śrī Parameśvara—and for the complete annihilation of sins through the recitation performed in a manner that destroys arrogance—I shall install (nyāsa) on my body those items (starting with purity, etc.).”
Detailed Meaning:
  This verse marks the transition from external offerings to the internal consecration of the devotee’s body. The prescribed nyāsa “maps” the mantra onto the body so that it becomes a living temple of the divine.

Verses 26–31.
These verses list, in great detail, the sacred postures (āsanas) to be assumed (such as the Kūrma, Vimala, Kamala, and other asanas), and then proceed to assign seed syllables (e.g. “āṃ, iṃ, ī, uṃ, oṃ, kelelaṃ, …”) to various parts of the body. For example:

  • The syllables are to be fixed on the head, eyes, ears, throat, chest, arms, hands, and feet.
  • Specific invocations (names of deities such as Jamadagni, Agni, Bharadvāja, Bhrigu, Gautama, Kaśyapa, Viśvāmitra, etc.) are included to “energize” each location.

Translation (Summary of these verses):
“Recite the seed syllables ‘āṃ, iṃ, ī, uṃ, oṃ, kelelaṃ’ and then, following the prescribed order, install these syllables onto the body: on the forehead, between the eyebrows, on the lips, in the ears, on the hands, on the chest, on the heart, on the navel, on the throat, and so forth. In each case, the appropriate deity or mantra is invoked so that the entire body is sanctified. Finally, after placing all the syllables, practice prāṇāyāma (control of the breath) to integrate the mantra’s energy.”
Detailed Meaning:
By mapping the syllables throughout the body, the devotee transforms his/her physical form into a sacred mandala. This complete installation ensures that every part of the body participates in the ritual, thereby internalizing the cosmic sound.

SECTION 6. FURTHER NYĀSA WITH DETAILED BODY ASSIGNMENTS

Verses 32–31 (continued).
An extremely long series of verses follows which assigns seed syllables to nearly every minute part of the body—for example, the navel, the heart, the throat, the eyes, the ears, the shoulders, the arms, the hands, the legs, the knees, the feet, etc.
Translation (Summary):
“Each portion of the body is to be inscribed with a specific seed syllable—‘oṃ’, ‘ōbhū’, ‘ōsudaḥ’, ‘omahaḥ’, ‘ōjanaḥ’, ‘ōva’, and so on—with full adherence to the prescribed order. In this way, the entire body becomes the locus of the Gayatri mantra’s power.”
Detailed Meaning:
The meticulous, almost micrographic assignment of syllables is intended to complete the ritual of nyāsa so that no part of the devotee remains unpurified or disconnected from the divine sound.

SECTION 7. INVOCATION OF GAYATRĪ AND CURSE‑REMOVAL

Verse 33.
IAST:
  gāyatrī bhajāmy agnimukhāṃ,
  viśvagarbhāya yūjayām;
  devāthva krovikṣaṭitāṃ
  kalyāṇīm iṣṭakarīṃśpathe;
  yanmukhān nihiṣṛtaḥ,
  khilavedagarbhaḥ
Translation:
  “I worship Gayatri, whose face is like that of Agni (fire) and who is the womb (garbha) of the universe; I extol her, who grants auspiciousness and from whose very countenance the cosmic egg (universal creation) emanates.”
Detailed Meaning:
  This powerful invocation establishes Gayatri as both fierce (like fire) and nurturing (as a womb), highlighting her role as the source of all creation.

Verse 34.
IAST (abridged):
  gāyatrī-trayaṃ paṭhitvā,
  devibhagavatī gāy nityam;
  viśvāmitra-śāpād vimuktābhava;
  oṃ asya śrīvaruṇa-śāp vimocana-mantrasya
  pāyurbhāradvāja-ṛṣiḥ;
  triṣṭup chhedaḥ;
  …
Translation:
  “Having recited the three forms of Gayatri, one is forever liberated from the curse (śāpa) of Viśvāmitra; and by reciting the curse‑removing mantra of Varuṇa (as given by the sage Bharadvāja in the triṣṭup meter), one is freed from Varuṇa’s curse as well.”
Detailed Meaning:
  This section describes the use of special mantras to annul ancient curses, thereby ensuring that the devotee is purified and set free from all negative karmic influences.

Verse 35.
IAST (abridged):
  … sohamarka paraṃ jyotir,
  jyotir haṃśiyah;
  ātmajyotir ahaṃ yuktaḥ,
  sarvajyotir asoham om ityuktā;
  yonimudraśaṃ sandarśayet
Translation:
  “Thus I declare: ‘I am that supreme light, the light of all lights; I am joined with the inner light that is all-pervading; Om.’ By this declaration, the yoni‐mudrā (the symbol of creation) is revealed.”
Detailed Meaning:
  The devotee asserts his unity with the cosmic light, thereby symbolically unveiling the creative principle (yoni) and marking the culmination of the curse‑removal process.

–––
Additional verses in this section (up to verse 41) continue with similar invocations—naming deities such as Varuṇa and Viśvāmitra and prescribing their respective curse‑removing mantras. The recitations are to be performed in the proper Vedic meters (e.g. triṣṭup) and with the full count of prescribed syllables. These verses reinforce that through such recitations, the devotee becomes fully liberated from all past curses and obtains both material prosperity and spiritual freedom.

SECTION 8. CONSTRUCTION OF THE MANTRA GARLAND AND FINAL OFFERINGS

Verse 42.
IAST (abridged):
  gāyatrī-mantra-siddha-dharthaṃ gāyatrīṃ
  cyayuta japet;
  sarveṣa vidamantrāṇāṃ
  siddha-dhartha lakṣaṇaṃ japet;
  gāyatrī-niyāsa-sahitaṃ saptavyādaṃ
  dhati saṃpuṭam;
  vyayutaṃ japet pūrvagāyatrī
  siddhi-dāyataḥ
Translation:
  “One must recite the perfected Gayatri mantra together with all other perfected mantras so as to manifest their auspicious qualities; one should install (nyāsa) Gayatri together with the sevenfold complete array, and then recite it continuously to secure the success achieved by the previous recitations.”
Detailed Meaning:
  This passage describes the “garlanding” of the mantra—the final assembly of all recited parts into one integrated whole—which is essential for bestowing the full power of the Gayatri onto the devotee.

Verse 43.
IAST (abridged):
  atha abhīnāsaḥ kṛtya japam īśvaram-parṇa-kuryāt;
  yat yajñaṃ iti hiṣaṇa-mīśvarā-parṇakuryāt;
  yajñātā iti hiṣaṇa-mādhuraḥ;
  yad jāyate iti hiṣaṇa-mantṛ-āntreṇa paṭhitvā,
  atyahaṃ haṃśayīt iti;
  adhamālā-saṃskāraḥ …
Translation:
  “Then, having arranged the garland (abhīnāsa), one should recite the mantra of the Lord—the one who grants liberation—as the sacrifice. In this way (yajña), by following the prescribed mantra recitations, I shall indeed attain liberation. The consecration of the lower garland is to be performed with water mixed with the five products of the cow (pañcagavyam), along with the mother seed syllables (mātṛkākṣarāḥ) set upon ashwatha leaves.”
Detailed Meaning:
  This highly condensed and technical passage gives the final details for constructing the mantra garland and consecrating it with the appropriate offerings. It is through this final act that the entire ritual is “sealed” and its liberating power fully actualized.

Verse 44.
IAST (abridged):
  yāṃ vinyasya sadya-jātam itimantram japitvā;
  eteṣāṃ madhye prathamena asadhya-jātam itimantrena
  śītalajalena prakṣālyā, dvitīyamantraena bāmadeveti,
  candana-kastūryādina ca chepayitvā,
  pañcama-mantraena pratimaniśata-saṃkhyābhih,
  …
  iti, savitāraṃ dvādaśa-sahasratichāhūtibhiḥ, iti
Translation:
  “After arranging the garland by reciting the complete mantra immediately upon its creation, first wash it with cool water, then dress it with sandalwood, turmeric and other substances (all as prescribed), then recite a fifth mantra a hundred and fifty times, and finally, after offering additional recitations and oblations (in the prescribed numbers), offer the complete sacrifice—such that Savitṛ is invoked with twenty-four thousand oblations.”
Detailed Meaning:
  This extremely complex verse details the final steps—the washing, dressing, and numerous counts of recitations—by which the mantra garland is perfected and the entire ritual is concluded with final offerings to the cosmic deities.

Verse 45.
IAST:
  iti gāyatrī-puraścaraṇa-vidhiḥ samāptaḥ.
  oṃ
Translation:
  “Thus the procedure for the worship of the sacred feet of Gayatri is complete. Om.”
Detailed Meaning:
  The sacred syllable “Om” signals the consummation of the ritual. The devotee is now fully consecrated, and the cosmic energies invoked by the rite are believed to pervade every aspect of his/her being.

SECTION 9. REGULATIONS OF PLACE, TIME, AND DAILY CONDUCT

The final portion of the text lays down the rules for when and where the ritual should be performed, as well as the daily disciplines that must be observed.

Verse 46.
IAST:
  deśa-kāla-niyamāḥ
  parva-sātrena nadītīre, bilga-mūle jala-āśaye;
  goṣṭhe-devālaye, aśvattha-uyā, netulasī-cane
Translation:
  “The regulations concerning place and time are as follows: on the banks of rivers during festivals, in places where the roots of the Bilga tree (or similar sacred tree) are found, in cow-sheds and temples, near the eternal fig (aśvattha) and with neem and tulasī plants.”
Detailed Meaning:
  This verse specifies the auspicious locations for performing the ritual so that the surrounding natural sanctity reinforces its potency.

Verse 47.
IAST:
  puṇyakṣetre guruḥ, pārśvacittha eka-ānta-sthale api;
  puraścaraṇa-kamānmantrī, sicyanyate evaṃ naṃsaḥ
Translation:
  “In sacred places—whether in the abode of a guru or even in a solitary dwelling—the recitation of the Gayatri-puraścaraṇa and its accompanying mantras must be performed without fail.”
Detailed Meaning:
  This instruction emphasizes that the ritual is not limited to grand temple settings; it is to be observed anywhere that is imbued with sacred energy.

Verse 48.
IAST:
  kṣīro-hāraḥ, phalāśī vā, śakāśī-vāhā, vivyabhū-kṛtā;
  bhikṣā-śīvājape, mantra-candrāya-nādikṛtā
Translation:
  “Offerings should consist of milk, fruits, or other pure foods, prepared in the proper manner, and the recitations must be performed as prescribed by the mantra as well as by the chants associated with the moon and related deities.”
Detailed Meaning:
  The material offerings, selected and prepared according to ritual standards, help to focus and amplify the mantra’s power.

Verse 49.
IAST:
  śruti-smṛti-virodhān ca japam rātrī vivarjayet;
  bhūśāṃ bahmacaritvam, maunaṃ caryān, nakhyatam
Translation:
  “One must avoid reciting anything that contradicts the injunctions of the Vedas (śruti) or the Smṛti during the night; one should lead a life characterized by silence (mauna) and refined behavior.”
Detailed Meaning:
  This verse enforces the discipline necessary to keep the ritual pure—not only must the rites be performed correctly, but everyday conduct must also be in harmony with the sacred precepts.

Verse 50.
IAST (summary):
  Similarly, one must observe dietary purity, avoid minor misdeeds, offer regular donations, engage in daily worship and kīrtana, and follow the prescribed practices of the ancient seers.
Translation:
  “Thus, in addition to the ritual itself, one is enjoined to follow a lifestyle of purity and austerity—eating only that which is pure, performing daily acts of worship, and adhering strictly to the rules laid down by the sages and deities.”
Detailed Meaning:
  This final set of instructions makes it clear that the efficacy of the ritual depends not only on its ceremonial performance but also on the devotee’s everyday discipline.

SECTION 10. CONCLUDING REMARKS

Verse 51.
IAST:
  iti deśa-kāla-niyamāḥ samāptāḥ
Translation:
  “Thus the regulations regarding place and time are concluded.”
Detailed Meaning:
  With these final prescriptions, the entire text—detailing the invocations, offerings, mantra recitations, nyāsa (body‐mapping), and daily conduct—is complete.

OVERALL SUMMARY

The Gāyatrī-puraścaraṇa Vidhi is an extraordinarily elaborate liturgical manual that:

  • Begins with the invocation to Gaṇeśa and the announcement of the ritual.
  • Prescribes, with precise numerical and material detail, how to meditate on and recite the imperishable Gayatri mantra using specific offerings (water, ghṛta, dūrvā, milk, honey, etc.).
  • Instructs the devotee in the art of nyāsa—the mapping of seed syllables onto every part of the body—so that the entire physical form is transformed into a sacred mandala.
  • Continues with further invocations aimed at removing ancient curses (including those of Viśvāmitra, Varuṇa, etc.) and culminating in the declaration of unity with the supreme cosmic light.
  • Concludes with the construction of a “mantra garland” (mālā) and the final offering rites, as well as detailed regulations regarding the proper place, time, and daily conduct for the performance of the ritual.

Each verse is intended not only as a set of ritual instructions but also as a symbolic expression of the unity between the individual and the cosmic order. By following every prescribed detail—from the exact numbers of syllables to the specific order of offerings—the devotee is believed to purify his/her life and ultimately attain both material prosperity and spiritual liberation.

End of Complete Translation
  Om

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Secret of Gayatri Tantra

Leave a Comment / Gayatri Manjarī, Tantra Sadhana /

1. The Opening Dialogue

nārada uvāca –
Nārada said:

atha gāyatrī tantram
nārāyaṇa mahābhāga gāyatrī yāstu samāsataḥ ।
śāntyādikānprayogāṁstu vadasva karuṇānidhe ॥

O fortunate Nārāyaṇa! This is the complete Gayatrī; now, please explain the applications (prayoga) of śānti (peace) and similar rites, O treasure-house of compassion.

(In the narrative, Nārada poses the question: “O Nārāyaṇa, please describe the uses of Gayatrī for peace etc.”)

2. The Lord’s Reply and the Secrecy of the Matter

nārāyaṇa uvāca –
Nārāyaṇa replied:

ati guhyaṃ idaṃ pṛṣṭaṃ tvayā brahytanu-dbhava ।
vaktavyaṃ na kasmāiccid duṣṭāya piśunāya ca ॥

“This matter is exceedingly secret, O descendant of Brahma; it is not to be explained to any wicked or unscrupulous person.”

(Thus Nārāyaṇa warns that such esoteric knowledge should not be divulged to those of impure character.)

3. Rites for Attaining Peace from Ghostly and Planetary Afflictions

atha śāntiryoyuktābhih samidbhir juhuyād dvijaḥ ।
śamī samiddhiḥ śāmyanti bhūtaroga grahādaiḥ ॥

A Brahmin (dvija) should perform the homa using samidhas (ritual oblations) prepared with the aid of śānti; by the oblations known as śamī, the afflictions due to ghosts (bhūta-roga) and adverse planetary influences (graha-ādi) are pacified.

ādrābhiḥ kṣīravṛkṣasya samidbhir juhuyād dvijaḥ ।
juhuyācchakalair vāpi bhūtarogādi śāntaye ॥

Likewise, with the moist (ādrābhiḥ) samidhas of the milk tree (kṣīravṛkṣa), the Brahmin should perform the homa; even if using those prepared in another (chakala) manner, the rites serve to pacify ghostly maladies and similar afflictions.

jalena tarpayet sūrya pāṇibhyāṁ śāntimāpnuuyāt ।
jānuśne jale japyā sarvān doṣān śamaṁ nayet ॥

By offering water as a libation (tarpana) to the Sūrya (Sun) with one’s hands, peace is attained; and by standing in water up to the knees (jānuśne) while reciting the mantra, all faults or defects (doṣa) are dispelled.

kaṇṭhadaghne jale japtvā mucyēt prāṇāntakā bhayāt ।
sarvebhyah śāntikarmabhyō nimanyāpsu japah smṛtaḥ ॥

Reciting the mantra in water up to the throat (kaṇṭha-daghne) frees one from the fear of the termination of life (prāṇānta); therefore it is prescribed that to attain complete peace one should perform japa (mantra recitation) while immersed in water.

4. Instructions Concerning the Homa Vessel and Purification

sauvṛṇe rājate vāpi pātra tāmramaye ’pi vā ।
kṣīravṛkṣamaye vāpi niścidre munmaye ’pi vā ॥

The homa should be performed using a vessel made of gold (sauvṛṇa), silver (rājata), or even copper (tāmramaya); alternately, one may use a vessel fashioned from the wood of the milk tree (kṣīravṛkṣa) or an unperforated earthen (mṛnmaya) vessel.

(The accompanying commentary specifies that such a vessel is to be employed for offering the “pancagavyam” (the five sacred substances) and for igniting the fire with wood from the milk tree.)

pratyāhutiṁ spṛśakṣaptvā tad gavyam pātrasanistitam ।
tena taṁ prokṣayed deśaṁ kuśair mantram anusmaran ॥

After each oblation, one must ensure that the sacred “gavyam” (the five offerings) touches the vessel; then, while reciting the mantra, one should cleanse the entire area (deśaṁ) with kusha (sacred grass).

baliṁ pradāya prayato dhyāyet paradevatām ।
abhicārasam utpannā kṛtyā pāpaṁ cha naśyati ॥

After offering the bali (sacrificial oblation) to the deities, one should meditate upon them; thus, sins arising from illicit practices (abhicāra) are destroyed.

devabhūtapishācād yady evaṁ kurute vaśe ।
gṛhaṁ grāmaṁ puraṁ rāṣṭra sarvaṁ tebhyō vimucyate ॥

By subjugating the devata, bhūta, and piśāca through this method, one causes them to relinquish their hold over houses, villages, towns, and even entire regions.

5. The Inscription of the Sacred Symbol in the Mandala

catuṣkoṇe hi gandhena madhyato raciten cha ।
nikhanenmucyate tebhyo nikhanenmadhyato ’pi cha ॥

When a sacred emblem (such as a śūla) is inscribed within a quadrilateral (catuṣkoṇa) using fragrant substances from the center, the malevolent entities are liberated by means of chiseling (nikhanana); even if the chiseling is effected from the very middle, they are set free.

maṇḍale śūlamālikhya pūrvoktē cha krame ’pi vā ।
abhimanya sahasraṁ tat nikhanet sarva śāntaye ॥

In the circular mandala, after inscribing the śūla as prescribed earlier, one should chisel it a thousand times to ensure the attainment of complete peace.

6. Preparation of a Sacred Vessel Filled with Consecrated Water

sauvṛṇaṁ, rājataṁ vāpi kumbha tāmramayaṁ cha vā ।
mṛnmayam vā navaṁ divyam sūtravēṣṭitamavrāṇam ॥

One may use a kumbha (vessel) made of gold, silver, copper, or earthenware—or even a new, divine vessel adorned with a sacred thread (sūtra-vēṣṭita) and lacking any perforations.

maṇḍile saikate sthāpya pūrayēn mantritaiḥ jalaiḥ ।
digbhya āhāty tīrthāni caturasṛbhyaḥ dvijottamaiḥ ॥

This vessel is to be placed within the mandala and filled with water that has been sanctified by mantras; thereafter, by invoking sacred pilgrimage sites (tīrthāni) from the four cardinal directions through the agency of the most excellent Brahmins (dvijottamaiḥ), its power is augmented.

7. The “Gopaniyā” (Secret) Gayatrī Tantra

elā, candana, karpūra, jāti, pāṭala, mallikāḥ ।
vilvapatraṁ tathākrāntāṁ, devīm brīhi yavānstilān ।
sarṣapān kṣīravṛkṣāṇāṁ pravālāni cha nikṣipet ॥

Take the following items: cardamom (elā), sandalwood (candana), camphor (karpūra), jāti, pāṭala, and jasmine (mallikā); also, take bilva leaves (vilvapatra) and those that have “passed” (tathākrāntāṁ), the goddess Devī, brīhi, barley (yavān), and sesame (tilān); further, deposit mustard seeds (sarṣapān) and the coral-like matter of the milk tree (kṣīravṛkṣāṇāṁ pravālāni).

sarvamevaṁ vinikṣipya snātaḥ samāhito vipraḥ sahasraṁ mantrayed budhaḥ ।
kuśakūrchasamanvitam ॥

Having deposited all these, after bathing (snātaḥ) and becoming composed (samāhito), the wise (vipraḥ) should recite the mantra a thousand times, while being attended by kusha arranged as a seat.

dikṣu saurān adhīyīran mantrān viprāstra yividhaḥ ।
prokṣayetyāyayedenam nīraṁ tena abhisiṁchayet ॥

The Brahmins, well versed in the threefold (trayī) recitations of the mantras in all directions (dikṣu), should employ this consecrated water to anoint (abhisiṁchayet) the afflicted individual.

bhūt roga abhicārebhyaḥ sa nirmuktaḥ sukhī bhavet ।
abhisekena mucyeta mṛtyorāsthagato naraḥ ॥

By this anointment (abhisheka), one is freed from the maladies due to ghostly influences and other afflictions, attaining happiness; even a person on the verge of death is saved.

gudūcyāḥ parva vichchhinnaiḥ juhuyād duddha-siktakaiḥ ।
dvija mṛtyunjayo homaḥ sarva vyādhivināśanaḥ ॥

By performing the homa with the offerings of Gudūcyā—which are either broken (vichchhinnaiḥ) or soaked in milk (duddha-siktakaiḥ)—a Brahmin’s mṛtyunjaya homa (that which conquers death) becomes an all‑disease–destroying rite.

8. Prescriptions for Averting Decay, Illness, and Other Afflictions

(The following verses describe various ritual procedures whose details are given in brief; note that the complete methods involve elaborate rules and procedures not set forth here for reasons of secrecy.)

[a] In one procedure, by offering paya (a sweet, milk–based pudding) with repeated oblations and by burning it (thus “sacrificing” it), the process destroys the “kṣaya” (disease of decay). Similarly, by performing a homa with the three substances—milk, curd, and clarified butter (madhutritaya)—the affliction known as Rājayakṣma is destroyed.

[b] In another prescription, one offers food to the Sun (Bhāskara) in the form of paya before the homa and then feeds it to a woman who has observed her prescribed seasonal bath (ṛit snātā); by this act, one is assured of obtaining a son described as a precious gem (putraratnam).

[c] Performing homas with specific types of wood or oblations also yields various boons:

  • With the oblations of the milk tree (kṣīravṛkṣa), one attains increased longevity.
  • By offering a homa for a month using a hundred lotuses (padmaśataṁ māse), one may acquire a kingdom.
  • With oblations made from a mixture including yava (barley) and similar substances (śālisamanvita), one may obtain a village.
  • Using the oblations of the ashwā (aśvaya samidha), victory in battle is assured.
  • With those of the ark tree (arkasya samidha), victory is attained in all endeavors.

[d] Further, by combining paya with leaves, flowers, or even with the petals of the vetasa (or betel) tree, and offering a hundred such oblations daily for a week, rain (vṛṣṭi) is invoked. Standing in water up to the navel (nabhidāne jale) and performing japa for a week brings rain; yet performing a hundred homas in water with ashes (bhasma) averts excessive rain.

[e] By performing a homa with paya, one gains intellectual prowess (medhā), and by drinking the consecrated substance, one becomes endowed with superior wisdom—even among the gods and Brahmins.

[f] Daily recitation (japa) of a thousand mantras in the proper manner yields longevity and strength, while continuing the practice over a month confers the highest vitality. Specific prescribed counts are given:

  • A month’s recitation of 300 mantras per day grants all desired attainments.
  • A Brahmin who, standing on one foot with raised arms (dhvānilaṁ vaśī), recites 100 mantras daily for a month, obtains his desired object.
  • Reciting the mantra in a prescribed nocturnal mode while partaking in a prescribed meal (havishyānna) for one week confers the status of a rishi; extending the practice for two years makes one’s speech infallible.
  • Three years of such practice is said to bestow “trikāl darśana” (the vision of past, present, and future), and four years of recitation results in the divine approaching the devotee.
  • Purification through prāṇāyāma followed by a month-long daily recitation of 3,000 mantras liberates one even from the gravest sins.
  • For offenses such as trespassing into forbidden regions (agamya gamana), theft, killing, or consumption of prohibited items, recitation of 10,000 Gayatrī mantras is prescribed for purification.
  • A person who resides in a forest and recites a thousand mantras daily obtains the merit of a fast; reciting three thousand mantras yields even greater merit.
  • It is stated that reciting 24,000 mantras accrues a merit comparable to a certain prescribed measure (kṛccha), while 64,000 recitations are equal in merit to the observance of the Chandrāyaṇa fast.

9. Instructions on Recitation Postures and Their Results

ekapādo japedūṁ bāhū dhvānilaṁ vaśī ।
māsaṁ śatam avapnuyāt yadi cchedhet iti kauśikaḥ ॥

By standing on one foot (ekapādo), with one’s arms raised as if reaching the sky (dhvānilaṁ vaśī), and by reciting 100 mantras daily for a month, one obtains that which is desired (yadi cchedhet)—this is stated by Kauśika.

naktam aśnanna haviṣyānnaṁ gīramocca bhaved enena japtvā
samvatsara dvayam ।

Likewise, by performing japa in the prescribed nocturnal manner (after partaking of havishya food), one becomes a rishi within one year; if this practice is continued for two years, one’s speech becomes infallible.

trivatsaraṁ japed evam bhavet tat traikāl darśanam ।
āyāti bhagavān devacatutah samvataram japed ॥

Reciting in this prescribed manner for three years confers the vision of the three times (past, present, and future); if one continues for four years, the Divine, accompanied by the four Vedic deities, will approach the devotee.

muktāḥ syūradhavyūhācya mahāpātakino dvijāḥ ।
trisāhasraṁ japen mārśa prāṇānāyamya vāgmatḥ ॥

A Brahmin who, after purification by prāṇāyāma, recites 3,000 mantras daily for a month is freed from even the gravest sins.

agamya gamanasteye hanane ’bhakṣya bhakṣane ।
daśasāhakṁ madhyastā gayatrī śodhayet dvijam ॥

For transgressions such as venturing into forbidden places, theft, killing, or the consumption of prohibited foods, the Brahmin is instructed to recite the Gayatrī mantra 10,000 times for purification.

sahasram abhya sanna mārśa nityaṁ japi vane vasan ।
upavāsa-samo japet sahasraṁ taditūchaḥ ॥

One who, while living in the forest, practices a daily recitation of 1,000 mantras is freed from all impurities; similarly, 3,000 recitations confer the merit equivalent to that of a fast.

catuḥviṁśati sahasram abhya-sta kṛcchrasañjñitā ।
catuṣaṣṭi sahasrāṇi cha chāndrāyaṇasamānitā ॥

Reciting 24,000 mantras accrues a merit comparable to that of the “kṛccha” (a prescribed religious observance), and 64,000 recitations are equivalent in merit to the Chandrāyaṇa fast.

10. The Ācāra (Conduct) and Its Supreme Importance

ācāraḥ prathamo dharmo dharmasya prabhurīśvarī ।
ityuktaṁ sarvaśāsveṣu sadācāra-phalaṁ mahat ॥

Conduct (ācāra) is declared to be the foremost dharma, and the Goddess—the very mistress of dharma—is extolled; indeed, all scriptures agree that the fruit (phala) of good conduct is most excellent.

ācāravān sadā pūtaḥ, ācāravān sadā dhanyaḥ ।
satyaṁ satyaṁ ca nārada ।
sadaivācāravān mukhaḥ ।

A man of proper conduct is ever pure and blessed; as Narada says, “Truth, truth” (i.e. one must always speak the truth); a person of good conduct is ever spotless and happy.

devīprasāda janarka sadācāra-vidhānkam ।
āvyet śrṇuyānm matyoḥ mahāsampati-saukhyabhāk ॥

He who listens to and imparts the instructions regarding good conduct—the boon (prasāda) of the Goddess—attains wealth, prosperity, and great happiness.

japyam trivarga saṁyuktaṁ gṛhasthena viśeṣataḥ ।
munināṁ jñāna-siddhyartha yatīnāṁ mokṣa-siddhaye ॥

The recitation of the Gayatrī (japa) performed by the householder (gṛhastha) in conjunction with the three classes (tri-varga) yields the fulfillment of all desires; for sages (muni) it confers siddhi (attainment of knowledge and powers) and for ascetics (yatī) it is the means to liberation (mokṣa).

savyāhṛtīkā sa praṇavāṁ gāyatrī śirasā saha ।
ye japanti sadā teṣāṁ na bhayaṁ vidyate kycit ॥

Those who recite the Gayatrī along with the sacred syllable (praṇava “om”) and with the head (śirasā) remain without any fear whatsoever.

abhīṣṭa lokam avapnuyāt, prāpnuyāt kāma-bhīpsitam ।
gāyatrī vedajananī, gāyatrī pāpa-nāśinī ॥

By this recitation, one obtains the desired world; Gayatrī is revered as the mother of the Vedas and the destroyer of sin.

gāyatrī japyam niratam svargam āpnuyāt mānavaḥ ।
gāyatrī japyam niratam mokṣopāyaṁ ca vindati ॥

He who constantly recites the Gayatrī attains heaven, and through continuous recitation, he also discovers the path to liberation.

tasmāt sarvaprayaṭtena snātaḥ prayatamānasaḥ ।
gāyatrīm tu japet bhaktayā, sarva-pāpa praṇaśinī ॥

Therefore, after bathing and with a determined mind, one should recite the Gayatrī with devotion—she is the annihilator of all sin.

sarvakāma pradā caiva sāvitri kathitā tat ।
abhicāreṣu tāṁ devīm viparītāṁ vichantayet ॥

Sāvitri, who is said to bestow all desires, is to be contemplated in a manner opposite to that appropriate for illicit practices (abhicāra).

kāryā vyāhṛtayāśvaitr, viparītākṣarāstathā ।
viparītākṣara kārya, śiraś ca ṛṣisattama ॥

For the performance of ritual acts (kārya), one should pronounce the sacred syllables in an “inverted” (viparīta) manner; even the syllable corresponding to the head (śira) is to be so pronounced, O best of sages.

ādau śiraḥ prayoktavyam, praṇayo ’nte vai ṛye ।
bhīti-sthenaiva phaṭ-kāraṁ makhya nāma prakīrtitam ॥

At the beginning, the “śira” (head syllable) is to be used; at the end, the praṇava is to be recited; and in the middle, the sound “phaṭ” (known by the name “Makhya”) is to be pronounced.

gāyatrī cintayet tatra dīptānalasamaprabham ।
ghātayantīṁ triśūlena keśeṣvāksipya vairiṇam ॥

Contemplate the Gayatrī there, whose effulgence is like that of a blazing fire; envision her striking down the enemies by seizing their hair with her trident (triśūla).

evaṁ vidhā ca gāyatrī japtavyā, rājasattama ।
hotavyā ca yathā śaktya, sarvakāma-samṛddhidā ॥

Thus, the Gayatrī must be recited by the person of highest quality (rājasattama), and the homa is to be performed according to one’s capacity (śaktya) to bestow the fulfillment of all desires.

nirdahantī triśūlena, dhakuṭī bhūṣitānānām ।
ucchvāṭane tu tāṁ devīm, vāyubhūtāṁ vichintayet ॥

One should meditate upon the Goddess—who, with her trident, burns (nirdahantī) the adversaries whose ornaments (bhūṣitānām) are thus overcome—and at the moment of her “raising” (ucchvāṭane), one should contemplate that airy (vāyubhūtāṁ) form of the Goddess.

dhāvamānam tathā sādhyaṁ, tasmat deśāt tu dūrataḥ ।
abhicāreṣu hotavyā rājikā, viṣam-amiśritāḥ ॥

Those who are in rapid motion (dhāvamānam) as well as that which is to be attained (sādhyaṁ) should be approached from afar; and in cases of illicit practice (abhicāra), the royal (rājika) element is to be mixed with poison.

svarakta-miśraṁ hotavyam, kaṭuta-tailam athāpi vā ।
tatrāpi cha viṣaṁ deyaṁ, homa-kāle prayatnatāḥ ॥

A mixture of blood (svarakta) with bitter oil (kaṭuta tailam), or any similar preparation, must be offered—indeed, even there, one should deliberately offer poison (viṣa) at the time of the homa.

mahāparārtha balinaṁ deva-brāhmaṇa-kaṇṭakam ।
abhicāreṇa yo hanyāt, na sa doṣena lipyate ॥

One who, by means of abhicāra, slays a powerful offender—one who inflicts harm (kaṇṭaka) upon the gods and Brahmins—does not incur sin.

bahūnām kaṇṭakātmān, pāpātmān sūdummatīm ।
hanyāt kṛtāparādhattantu, tasya puṇya-phalaṁ mahat ॥

And whoever destroys such a wicked, sin–laden being—one who has become an obstacle in the paths of many—acquires an exceedingly great fruit (puṇya-phala) for the act of slaying.

(A concluding note explains that the above indicate only a few of the “minor” ritual applications prescribed in the Gayatrī Tantra for subjugating a sinful or wayward person. The complete details—comprising elaborate procedures, ritual operations (karma-kāṇḍa), and regulations (niyama-bandha)—are not recited here for it is considered unwise to disclose such secret matters to the general public, as this might disturb public order. Nevertheless, one who engages in such an act against an offender attains immense merit.)

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