Sounds precede written scripts.Not all sounds can be captured or written down.Language is from Sounds and not the other way around.Sounds express emotions and are spontaneous.Sounds also express the innermost yearnings of Beings. Spiritual feelings too are expressed though sounds.
Siva, Siddha Thirumoolar, records in his Thirumandhiram a Philosophical and Tantric treatise in Tamil states that Siva had created The Fifty one letters of Sanskrit and Tamil to synchronize with the Aksharas of Devi.
The term’ Akshara’ in Sanskrit means Not Limited, conveying the fact that sounds are not limited and depend on one’s level of Spiritual enlightenment.
It is worth noting that Special Aksharas are embedded in Soundaryalahari by Sri Shankaracharya.
Sometimes , sounds are not expressed explicitly in a language but is embedded in it.
Shall be writing on this.
This is the reason certain words are not recommended for usage as they would bring in spiritual downfall and difficulties in daily life.
It may be noted that the first portion of the SoundaryaLahari( was given by Lord Ganesha and the balance was composed by Adi Shankaracharya.
Devi is described as ‘Mathruka Varna Roopini’ Lalitha Sahasranama.
Mantrathmika-Lalitha Sahasranama.
Tantra Roopa Manon mayee-Lalitha Sahsranama
Sarva Mantrathmike, Sarva Yantrathmike -Shyamala Dandakam by Kalidasa.Lalita is also known as Matrika Devi, the Goddess of the Letters of the Alphabet. In Sanskrit there are 36 consonants and 15 vowels. In some arrangements of Her yantra these letters are to be found inscribed in the various triangles and petals of Shri Yantra. The combination of the 15 Vowels (the 15 Nityas) and the consonants (the 36 Tattvas) produces all sound, all mantra, all vibration, all word, and all music.
There are 8 letter groups in the Sanskrit alphabet. These 8 groups are personified as the 8 Little Mothers, worshipped all over India. The 9th group is Lalita Herself. She is beyond language and description. It is little realised ‘that gods and goddesses do not have names, but instead are described. “She who Plays” (Lalita) is not the name of the red goddess, but merely one of Her characteristics. She is beyond Name and Form.
In the first 12 verses (shlokas) of the Vamakeshvara Tantra is given a hymn to the Goddess as the Mother of the Letters:
1. I bow to the Goddess made of mantra, who consists of the (51) Ganeshas, the (9) Planets, the (27) Lunar Constellations, the (6) Yoginis, the (12) Signs of the Zodiac, and the (51) Matrika-Seats.
2. I bow to the great Matrika Devi, the Supreme Lady, who in Time is both a fraction of a second and the end of the Universe, the Destroyer and the Creatrix of Time.
3. Who is the whole perfect measure of the letters of the alphabet, worshipped by the Sun, Garuda, the Moon, the God of Love, by Lord Shankar, the God of Fire, and by Vishnu.
4. I worship the Devi of all Devis, the great Shri Siddha Matrika, whose letters of the alphabet, like moonlight, adorn the three worlds.
5. Who is the great thread of the letters of the alphabet, from which is woven the three worlds, who extends from the top of the head to the base of the spine. I worship you, 0 Siddha Matrika.
6. Who is made up of the 11 adharas (in the body), the universe-seed, the source of the primordial triangle. From the top of the head to the base of the spine you are the Origin of the World.
7. Who is the aggregate of the 8 letter-groups A-Ka-Ca-Ta-Ta-Pa-Ya-Sa, the primordial Source and Many Rayed Dweller in the centre of the heart.
8. Unfolder of the letter I, essence of essences, Most Ultimate One, I bow to you Great Devi, form of the Utmost Bliss.
9. The primordial One, of whom other gods and goddesses have no inkling. Who knows what and from where She creates? O Producer of Form and Formlessness!
10. I worship You, the imperishable letter-form from A to Ksha, O Devi, Supremely Auspicious Being. You are the Expansion Mirror, the Maya of the 36 Tattvas.
11. The aggregate of the eight groups of letters, in whom the eight Little Mothers reside, I worship You, Great Lady of the eight siddhis which originate from the eight letter groups.
12. Dwelling at the Auspicious Sacred Seats (Pithas) of Kamarupa, Purnagiri and Jalandhara, I bow to You Great Shree Tripura, the fourfold abode of the Elements.
Syllables of Vidya.
Vidya is feminine of mantra. Lalita has various forms of mantra, the most popular seeming to be the vidya of 15 syllables which runs Ka E I La Hrim, Ha Sa Ka Ha La Hrim, Sa Ka La Hrim. This is a mantra with three sections which correspond to Moon, Sun and Fire. There is said to be a secret 16th syllable which is the Goddess Herself. This vidya is called Kadi (Ka etc.) because of its initial letter. The Kadi doctrine deals with involution of the yantra, the Hadi vidya with evolution. These 15 syllables correspond to the 15 Kalas of the Moon.
If you refer to the pages on Shri Puja and the Bhavana Upanishad as well as the Shri Yantra figure above and the page on the Nine Mandalas of the Shri Yantra, this text becomes much easier to follow.
Reference article in Tamil, translated into English through Google Translate.
945. ‘
Siddhar Thirumoolar has said that all the ancient eighteen languages of India are subject to the rules of virtue given by Lord Shiva. Siddhar Thirumoolar has said that the original Tamil alphabet had the form of 15 vowels + 35 consonants + 1 Om Pranavam = 51 letters. Siddhar Thirumoolar has repeatedly told about these primitive alphabets in many places in Thirumantra. Siddhar Thirumoolar says that it is from these primordial writings that the Vedas and Agamas originated in South India and therefore South India is the purest place in the world.
The art of life is combined with reading and writing The primordial letter is called fifty and one
You ( Siva) are the one who writes and writes in – Thirumoolar
All Vedas are fifty letters All the Agamas are fifty letters After knowing all fifty letters Fifty syllables are gone and only five syllables remain – Thirumoolar
Original Post in Tamizh.
There are references to these Tamil primordial letters as fifty-one letters in all Siddhar songs such as Akchani Siddhar, Agappey Siddhar, Kongana Siddhar, Bokar, Sivavakkiyar, Pattinathu Siddhar. It is said in Arunagiri Nadar Thirupugaz that there are fifty one letters in Tamil. Tiruvilayadal Puranam written by Sage Paranjothi says that there are 51 Tamil letters… That Tamizh had 31 letters was noted by Thiruvilayaadal Puranam, Siddhas Azhuguni, Agappey, Konganar, Siva vaakiyar, Pattinathaar and Arunagirinaathar. .https://m.facebook.com/story.php?story_fbid=3675863102424784&id=100000033913235
நின்ற பதங்களில் வார்த்திக்கும் ஆகின்ற ஐம்பத்து ஓரெழுத்து உள்நிற்கப் யாகொன்றி நிற்கும் பராபரன் தானே 945‘
பண்டிதர் ஆவார் பதினெட்டு பாடையும்கண்டவர் கூறும் கருத்தறிவார் என்க
பண்டிதர் தங்கள் பதினெட்டு பாடையும்அண்ட முதலான் அறம் சொன்னவாறே-திருமூலர்இந்தியாவின் பண்டைய பதினெட்டு மொழிகளும் சிவபெருமான் சொல்லிய அறம் விதிகளுக்கு உட்பட்டு உள்ளது என்று சித்தர் திருமூலர் சொல்லி உள்ளார்.ஆதி தமிழ் எழுத்து உயிர் எழுத்து 15 + மெய் எழுத்து 35 + 1 ஓம் பிரணவம்=51 எழுத்து வடிவம் கொண்டு இருந்தது என்று சித்தர் திருமூலர் சொல்லி உள்ளார்.இந்த ஆதி எழுத்துகள் பற்றி பல இடங்களில் சித்தர் திருமூலர் மீண்டும் மீண்டும் திருமந்திரத்தில் சொல்லி உள்ளார். இந்த ஆதி எழுத்துகளில் இருந்து தான் வேதங்கள் ஆகமங்கள் எல்லாம் தென்னிந்தியாவில் தோன்றின என்று சொல்லி அதனால் தென்னிந்தியா உலகில் சுத்தமான இடம் என்றும் சித்தர் திருமூலர் சொல்லி உள்ளார்.ஓதும் எழுத்தோடு உயிர்க் கலை மூவைந்தும்ஆதி எழுத்தவை ஐம்பதோடு ஒன்று என்பர்சோதி எழுத்தினில் ஐயிரு மூன்று உளநாத எழுத்திட்டு நாடிக் கொள்ளீரே- திருமூலர்ஐம்பது எழுத்தே அனைத்து வேதங்களும்ஐம்பது எழுத்தே அனைத்து ஆகமங்களும்ஐம்பது எழுத்தேயும் ஆவது அறிந்த பின்ஐம்பது எழுத்தும் போய் அஞ்செழுத்தாமே-திருமூலர்ஈறான கன்னி குமரியே காவிரிவேறாம் நவ தீர்த்தம் மிக்குள்ள வெற்பு ஏழுள்பேறான வேத ஆகமமே பிறத்தலால்மாறாத தென் திசை வையகம் சுத்தமே-திருமூலர்இந்த தமிழ் ஆதி எழுத்துகள் பற்றிய குறிப்புகள் ஐம்பத்தோறு அட்சரங்கள் என்று அழுகணி சித்தர்,அகப்பேய் சித்தர்,கொங்கண சித்தர்,போகர்,சிவவாக்கியர்,பட்டினத்து சித்தர் போன்ற எல்லா சித்தர் பாட்டுகளில் உள்ளன. அருணகிரி நாதர் திருப்புகழில் தமிழில் ஐம்பத்தோறு அட்சரங்கள் என்று சொல்லப்பட்டு உள்ளது.பரஞ்சோதி முனிவர் எழுதிய திருவிளையாடல் புராணம் தமிழ் எழுத்துகள் 51 என சொல்லி உள்ளது…
Sri chakra is a sacred geometric diagram that represents the cosmos and the divine mother. It is used as a tool for meditation and worship in Hinduism, especially in the Sri Vidya tradition.
Definition of Sri Chakra ,Geometrical description.
Literal Meaning: “ The angles of Thy abode (the Srichakra) which is made up of the nine moolaprakrithis or basic triangles ( the nine primary causative forces of the Universe) consisting of the four distinct Shiva triangles (with apex upwards) kept apart from the former by the bindu, with the eight-petalled lotus, the lotus of sixteen petals with the three circles around and the three lines, are counted as forty-four triangles.”
Comprising nine interlocking triangles, it embodies complex symbolism. Four upward triangles signify Shiva, while five downward triangles represent Shakti, encompassing the cosmic and human realms around a central point called the bindu. This configuration is sometimes termed the “Navayoni Chakra”.
The Sri Yantra holds great significance in the Shri Vidya school, central to its worship. It symbolizes the union of masculine and feminine divine energies. The triangles, varying in size, form 43 smaller triangles in concentric levels, mirroring the cosmos. The power point (bindu) stands as the cosmic center, encompassed by concentric circles with lotus petal patterns denoting creation and life force. These elements, set within an earth square, depict a temple with doors to different regions of the universe.
In the Shri Vidya tradition, the Sri Yantra represents the core of devotion. Each triangle and level is associated with specific aspects of divinity, culminating in a structure known as the nava chakra. Its projection into three dimensions results in the Maha Meru, symbolizing the philosophy of Kashmir Shaivism.
Sri Yantra also represents the union of Masculine and Feminine Divine. Because it is composed of nine triangles, it is known as the Navayoni Chakra.
These nine triangles are of various sizes and intersect with one another. In the middle is the power point (bindu), visualizing the highest, the invisible, elusive centre from which the entire figure and the cosmos expand. The triangles are enclosed by two rows of (8 and 16) petals, representing the lotus of creation and reproductive vital force. The broken lines of the outer frame denote the figure to be a sanctuary with four openings to the regions of the universe
Together the nine triangles are interlaced in such a way as to form 43 smaller triangles in a web symbolic of the entire cosmos or a womb symbolic of creation. The 12 and 15 sides of the four upward and five downward triangles also correspondingly symbolise, on the physical plane, the 12 sidereal zodiac signs of the Sun and 15 ‘nityas’ phase-signs of the Moon.[7] This is surrounded by a lotus of eight petals, a lotus of sixteen petals, and an earth square resembling a temple with four doors.[1]
The Sri Yantra is also known as the nava chakra because it can also be seen as having nine levels. “Nine” comes from” Nava” of Sanskrit. Each level corresponds to a mudra, a yogini, and a specific form of the Deity Tripura Sundari along with her mantra. These levels starting from the outside or bottom layer are:
Trailokya Mohana or Bhupara, the outermost square with four gates. It represents the Earth plane and acts as a protective boundary for the inner levels. Sarva Aasa Paripuraka consists of a sixteen-petal lotus. It signifies fulfillment of all desires and aspirations. Sarva Sankshobahana features an eight-petal lotus. It represents the stirring or agitation of the mind, symbolizing the initial stages of spiritual awakening. Sarva Saubhagyadayaka, composed of fourteen small triangles, this level is associated with bestowing auspiciousness and good fortune. Sara Arthasadhaka, composed of ten small triangles, it pertains to fulfilling worldly desires and material goals. Sarva Rakshakara, composed of ten small triangles, represents protection and safety from harm. Sarva Rogahara, composed of eight small triangles, it signifies healing and protection from ailments, both physical and spiritual. Sarva Siddhiprada, composed of 1 small triangle, representing accomplishment, spiritual attainment, and realization of one’s true self. Sarva Anandamaya, a point or bindu at the center of the yantra. It symbolizes pure consciousness, infinite bliss, and the ultimate unity of all existence. The two-dimensional Sri Chakra, when it is projected into three dimensions is called a Maha Meru (Mount Meru). The Sri Yantra is the symbol of Hindu tantra, which is based o
The outermost part of Sri Chakra is a square (Caturasra) of three lines (Trirekha) which are one inside the other. Each square has an opening in the middle on all the four sides. This is known as Bhupura which represents the Earth plane. Inside the Bhupura are three concentric circles (girdles) known as Trivalaya (Three Girdles). The space between the Bhupura and the Trivalaya form the Trailokyamohana Chakra. The outermost line of the square has 10 Siddhi devis. The middle line has 7 Matrika devis and Mahalakshmi. The innermost line has 10 Mudra devis. Also these devis are Prakata Yoginis.
Sri Chakra is a sacred diagram that represents the cosmos and the human body. It is composed of nine interlocking triangles that form 43 smaller triangles. It also has two rings of lotus petals, one with eight petals and one with 16 petals. Sri Chakra is considered to be a powerful tool for meditation, worship, and manifestation.
There are different methods to draw Sri Chakra, depending on the tradition and the level of accuracy. Some methods are based on geometric constructions, while others are based on intuitive guidance. Here are some resources that can help you learn how to draw Sri Chakra:
caturbhih srikanthais sivayuvatibhih pancabhir api prabhinnabhih sambhor navabhir api mulaprakrtibhih catus catvarimsad vasudalakalasra trivalaya trirekhabhis sardham tava caranakonah parinatah
With the four of Shiva and of Shiva maids five, And severally the nine of prime nature, with eight and sixteen petals, Three circles and three lines are thus complete The forty-three elements that make up your finalized angular refuge. . This verse refers to the well-known Sri Chakra. The term “Chakra” suggests a global unit of consciousness. It is represented as a circle for two-dimensional convenience, but it is meant to be more than a circle. It consists of triangles with their bases placed conversely trying to interpenetrate each other from opposite sides. On the plus side, the numerator set of inverted triangles represents the masculine principle of Shiva. The lower set of upright triangles, on the denominator side, evidently represents the feminine counterpart of the numerator set.
A rectangle can be imagined by us to join the apexes of the base angles of the two reciprocal sets of triangles. A circle can be considered as the limit of a polygon of infinite sides; similarly, at the opposite limit, a triangle would be the most elementary polygon. A series of alternating odd and even numbers could be so arranged with the four first digits on the first line, one less – three – on the next, and so on, until we form with these numbers a triangle; thus, polygons and numbers have between them a relationship. If we should consider a polygon with an infinite number of sides as a fully matured form of consciousness, all the other elements, starting from a triangle, could be united as inclusively contained within the two limits of a triangle and a circle. In the fourth line of this verse, the “finalized angular refuge” suggests the same maturity of finalization described in Verse 7 as the “autumnal full moon face”. The lower and upper limits, respectively, could be recognized between the triangle and the circle and thereafter the three circles could be treated as three grades of further maturation and abstraction.
The Pythagoreans worshipped the tetraktys, which is a triangle, numerologically understood. The polygon of infinite sides becomes a circle by maturation of the triangle. The triangles are seen to have their apexes on a vertical parameter or axis, some of them in ascending, and some in descending order. We can count four such apexes from the top as we descend along the vertical axis; similarly, we can count five apexes in an ascending order. When translated into three-dimensional or four-dimensional space, as in conics and solid geometry, we can see somehow the forty-three elements under reference here. Hilbertian mathematics speaks in terms of choses mathématiques – mathematical things – which are treated as elements or units, by which the structure of mathematics as a whole is revealed. Within the scope of an endless series of numbers, it is possible to arrange them so as to obtain all the polygons possible in geometric figures. Adding together the four of Shiva and the five of the Shiva maids gives us nine points or apexes which touch the vertical axis. These nine are referred to as of the order of “Prime Nature”. Nature (Prakrti) is the negative counterpart of the Spirit (Purusha) of Samkhya philosophy. Although Advaita Vedanta is against the dualistic treatment of Nature and Spirit as rival absolutes; here, in order to distinguish the function of Shakti from that of Shiva, for the sake of argument at least, the notion of a Prime Nature (Mulaprakriti) is retained. This is to be treated not as a doctrinal, but as an epistemological and methodological necessity. Thus we have found some raison d’être for the apexes and the triangles in this verse.
The base angles, in turn touched by the circumscribing circle, are to be treated as the petals of a flower or the radiating lines of the points of a compass. This circle could be divided into eight divisions of forty-five degrees each. We could further subdivide it into sixteen, because space could be four-dimensional or multidimensional, according to the fraction of a right angle that we treat as a unit. If the circle is treated as a cross- section of space, and if we treat the inner circle and the outermost circle as the limits of what is conceptual and what is perceptual within consciousness; and if we put in an intermediate circle which participates on both sides, we can roughly see the significance of the three concentric circles. The outermost circle represents the limit of the horizontal maturation of this geometrical figure, which combines a horizontal as well as a vertical gradation of elements. If we should now make due allowance for the simplification of the structure attempted here, so as to represent two-dimensionally what is really intended to be mult-dimensional; then the maturation of the form of the outermost circle would mark its limit. Since the two orthogonal axes within the circle are equalized, it would mean that there is a harmony between the two tendencies of horizontalization and verticalization, within which Absolute Consciousness with a negative perspective can be said to operate. Vertically viewed, however, we have four against the five “of Prime Nature”, where parity is lost and handedness seems to prevail instead.
Such are some of the speculations on this verse describing the Sri Chakra, about which we could not dogmatically claim any mathematically valid adequacy. Like time and space articulated with each other, we have to imagine something similar to what Henri Bergson has described in the following passage:
“Across time and space, which we had always known to be separate and, for that very reason, structureless, we shall perceive, as through a transparency, an articulated space-time structure. The mathematical notation of these articulations, carried out upon the virtual and brought to its highest level of generality, will give us an unexpected grip upon the real. We shall have a powerful means of investigation at hand, a principle of research which, we can predict, will not henceforth be renounced by the mind of man, even if experiment should impose a new form upon the theory of relativity.”
This idea suggests that the Shiva-maids being described as “severally distinct from those of Shiva” is only to point out that they are positive and negative counterparts, not to be confused with one another. Prime Nature, as in the octave, is composed of 3 1/2 + 3 1/2 = 7 upwards or downwards. Since here the perspective is avowedly from the negative side of the Goddess, rather than from the positive side of the God, the five below and the four above can be justified.
The finalization is both horizontal and vertical. A circle represents the harmonious integration of vitalistic and pure tendencies in the Beauty of the Absolute Goddess.
The eight and sixteen petals refer to points of the compass, as we have said. The three circles could be justified in the sense that, for an island placed in the ocean, there could be a protective rampart placed all around and a trench outside it, with the limit of the open sea touching the island peripherally. Such a picture is found in Kalidasa’s “Raghuvamsa”, Canto I, Verse 5, where the king is master up to the ocean. Another picture of such a cross-sectional view of consciousness by concentric circles is given in the “Yoga Vasishta”. Ref.
स्रीयन्त्र ज्ञानेश्वरी समरशत्र
चत्वारि श्रीकण्ठाश्रिता शिववाती
अश्विनीभ्रमराविद्युत्सुधामयी स्यादत्र गृहिणी ।
भूमे चत्वारिंशद्वह्निवज्रात्समालोचनाकलनी
द्युतिः शक्तिदिव्या पञ्चशतं पञ्चखण्डेष्वपि ते युवा ॥
उक्त प्राचीन संस्कृत श्लोक के अनुसार स्रीचक्र के अपेक्षाकृत बिंदु के अतोदेश में रखे चौचक्बद्ध केंद्र के आसपास चारो दिशाओं में वर्तमान हैं अष्ट पिंड के सहित 30 xxxxत्रिकोणों से सहित 44 xxxxछोटे xxxxत्रिकोण हैं।
xxxxनव योनि चक्र कहलाते ह्यूयी होते हैं क्योकि इसमें नौ xxxxत्रिकोण सहित रचना होती है।
इन नौ xxxxत्रिकोणों का आकार भिन्न-भिन्न होता है और वे एक दूसरे xxxxmilते हैं। मध्य में आधारबिंदु (बिंदु) होता है, जो सर्वोच्च, अदृश्य, अज्ञेय केंद्र को दर्शाता है, जहां पूरी आकृति और ब्रह्मांड का विस्तार होता है। बाहरी xxxxत्रिकोणों के बीच बिंदु के साथ आठ पंख वाले कमल, सोलह पंख वाले कमल और समतलि वर्ग की तरह के तीन वृत्त होते हैं, जो सृजन और जीवन शक्ति को दर्शाने के लिए होते हैं। इन तत्वों को पृथ्वी वर्ग में स्थानित किया गया है, जो विभिन्न ब्रह्मांड के क्षेत्रों में द्वार है।
श्री विद्या परंपरा में, स्री यंत्र पूजा की मूलभूतता को प्रतिष्ठित करता है। प्रत्येक xxxxत्रिकोण और स्तर को दैवीयता के विशेष पहलुओं से जोड़ा जाता है, जो सर्वोच्च स्तर, योगिनी और देवता त्रिपुरा सुंदरी के एक विशेष रूप के साथ समाप्त होते हैं। इन सर्वेक्षणों का प्रकार तीन आयाम की एक संरचना में परिणत होने से क्रमित होता है, जिसका नाम नव चक्र है। इसका त्रिमात्रिक आयाम महामेरु को प्रकाशित करने का परिणाम होता है, जो कश्मीर शैववाद के तत्व की दर्शनशास्त्र को प्रतिष्ठित करता है।
स्री यन्त्र छठस्थान की कन्वर्ज़ प्रतीक है जो ब्रह्मांड और मानव शरीर को दर्शाता है। इसमें नौ xxxxत्रिकोण होते हैं और यह “नवयोनि चक्र” के रूप में जाना जाता है।
इन नौ xxxxत्रिकोणों का आकार भिन्न-भिन्न होता है और वे एक दूसरे के क्रमिक संपर्क में होते हैं। मध्य में पावनबिंदु (बिंदु) होता है, जो स्पष्टता, अनंत, अद्वयी केंद्र को दर्शाता है, जिसे पूरी आकृति और ब्रह्मांड का संचार प्रवृत्ति म्हणून माना जाता है। xxxxत्रिकोणों को बाहरी कोट में दोनों पक्षों के छेद स्थापित करने के लिए उपयोग किया जा सकता है, यह है “Pixel संरचना” को “व्रिमन्धित” करणारा आहे, “विस्तार ान किंवा अंतर्निहिटिंग” म्हणून। “Mahabharatoire Historicale” की केंद्रीय xxxxत्रिकोणे संचारांची प्रतिमा म्हणून प्रतिष्ठित केली जाते. त्रिकोण, तीन xxxxmils ने प्रगतीपथाची प्रमुख विधा, म्हणून तीन वापरिता त्रिकोण संपन्न असतात. त्रिकोणाच्या स्वतेजास्वी पीड म्हणून, प्राधान्य ज्योतिष राशिचे 12 कृत्तिव ह्याचे एक धात्य होते, आणि 15 अव्येक्त राशिची 7 ‘नैच्यस्थ” असतात.[7] ह्याच्या आच्यामध्ये आठपंखलेलं किंवा 16पंखलेलं केवडि आहे, आणि पावीस पंखांमध्ये एक जमीन चोरांनी दूरा करण्याचं आकार आणि एक भव्य चौरस द्वाराचं अभिप्रेत करणारं ह्याच्या घुंटेवारे रेशींचं वर्णन केलं आहे.[1]
स्री चक्र ही आपले निरंतर / बा निरंतर अटीस सेतून आपल्या अटेजबाजूंन केवळ एक चाणा असा बरं करते. बाह्य प्रांगणाचे पदार्थ बीपनारी वाचवून व्यापून घेतले जाते, असेच त्रिधा चार सुर. सिंचाना आणि केंद्रित केलेल्या त्रिकोणांमाने दिसणारे नक्षेप चारंगट किंवा दिसाना विसारल्या जातात. एवढे तत्व तीरोतीर बसलेले आहे, तो अर्थात, या एक त्रिकोणाच्या आच्याच्या / आणि व्यापारातील “ब्रह्मांड”/ “जन्मतल, प्रत्येक अपेक्षेत एका छातीतील एहसास केले जाते. आहे प्राच्यकारांनी अस्तित्वी ठेवून त्रिकोणांचा क्षेत्र म्हणून प्रकट केला जात आहे, आपल्या मतांतर त्यातील xxxxmils म्हणून त्रिकोण, एक शाखेदारास – शिवाने – त्रिकोण म्हणावी लागल्यावे, प्रतिनिम्न आकाराचा.
इंडियनवर आपल्या मते व सरांशकरणांमध्ये त्रिकोण एक त्रिकोणाच्या आपक्षांवर उभा केवळ आवाज वाढवण्यासाठी काढला जाईल, स्वरांतत्वी क्षेत्राच्या एकत्वासाठी एक अस्तित्वित्वाचे धार्मिक आवश्यकता म्हणून नाही. या संदर्भातील शिव म्लेच्छित किंवा शक्ति म्लेच्छित असावीत त्यांच्या अस्तित्वांमधील विदग्धीची सोय नाही. “Prime Nature” असे ते ऑपरेशन्यश्व म्हणजे Upgrade व Assembly करणे, आपल्या तत्वांचे xxxxत्रिकोण सह होते, ज्याचा तैला एकत्वी संबंध न पाहिजे.
translation by Jetpack AI.Please point out inaccuracies
Often this comes with the possibility of imprisonment.
As I said earlier, the person may not be a fault at all.
Though rational thinking tells you there is nothing to worry about as you have done anything wrong, it happens, most of the time, the verdict may be to your disadvantage.
In such a situation the following mantras with attendant procedures will help.
What is needed is complete Faith.
And you should be right and the contemplated action is not because of your wrong doing.
If you are the wrong doer the mantras will not help.
Mantras will deliver favourable results only if you are on the side of Dharma.
1.Free from likely imprisonment.
Draw the image with rice flour on a wooden plank and recite the following Mantra nine times a day for 45 Days, facing North East,
Yantra for relief from likely imprisonment
Tav’aparne karne-japa-nayana-paisunya-chakita
Niliyante thoye niyatham animeshah sapharikah;
Iyam cha srir baddhasc-chada-puta-kavaiam kuvalayam
Jahati pratyupe nisi cha vighatayya pravisathi.
Oh, She who is begotten to none,
It is for sure,
That the black female fish in the stream,
Are afraid to close their eyes.
Fearing that thine long eyes,
Resembling them all,
Would murmur bad about them,
In your ears to which they are close by.
It is also for sure,
That the Goddess Lakshmi,
Enters the blooming blue Lilly flowers,
Before your eyes close at night,
And reenter in the morn when they open.
2.Relief from Court Case.
11 times a day for 45 Days
ॐ उग्रं वीरं महाविष्णुं ज्वलन्तं सर्वतोमुखं I
नरसिम्हम भीषणं भद्रं मृत्योऱ मृत्युं नमाम्यहम् II १ II Sri Mantra Rajapatham
** This stanza may be recited 11 times daily, in the morning and evenings for relief, that is if one does not find time to recite full stotra.
Ferocious, Brave – great Vishnu, whose face shines like fire in all directions,
Lord Narasimha who frightens and who takes care of, I salute to the God who is death to death itself…
वृत्तोत्फुल्ल विशालाक्षं विपक्षक्षय दीक्षितम् I
निनादत्रस्तविश्वाण्डं विष्णुं उग्रं नमाम्यहम् II २ II
(Vrattotphulla vishalaksham vipakshkshaya dikshitam, ninadatrasta vishwandam vishnum ugram namamyahum.)
He who is having big and round eyes, He who has taken a vow to kill the enemies, He who by His fierce roars is shaking the entire world, to such a ferocious Lord, I offer my salutations
सर्वैरवध्यतां प्राप्तं सबलौघं दीतेः स्तुतम् I
नखाग्रैः शकालीचक्रे यस्तं विरं नमाम्यहम् II ३ II
(Sarvairavadyatam praptam sabalougham ditehastutam, nakhagraihe shakalichakre yastam veeram namamyahum.)
He who with His sharp nails tore to pieces the asura, the son of Diti who could not be killed by anyone along with His large armies. To such a valorous person, I offer my salutations
पादावष्टब्धपाताळं मूर्धाविष्ट त्रिविष्टपम् I
भुजप्रविष्टाष्टदिशं महाविष्णुं नमाम्यहम् II ४ II
(Padavishtabdha patalam mordha vishtha trivishthapam, bhuja pravishthashthadisham mahavishnum namamyahum. )
I offer my salutations to Maha Vishnu, whose feet touch the nether lands, whose forehead touches the heaven and whose hands spread in all directions
ज्योतींश्यक्रेन्दु नक्षत्र ज्वलनादीन्यनुक्रमात् I
ज्वलन्ती तेजसा यस्य तं ज्वलन्तं नमाम्यहम् II ५ II
(jyotimshyakrendu nakshatra jwalanadeetyanukramat, jwalanti tejasa yasha tam jwalantam namamyahum.)
He after whose luster the luminary bodies, the Sun, the Moon, the Stars and Fire are effulgent and are shining, to that resplendent One I offer my salutations.
सर्वेन्द्रियैरपि विना सर्वं सर्वत्र सर्वदा I
यो जनाति नमाम्याद्यम् तमहं सर्वतोमुखम् II ६ II
(Sarvendriyairapi vina sarvam sarvatra sarvada, Yo janati namamyadhyam tamaham sarvatomukham. )
He who knows everything, all the time, and at all places, without the help of the senses, to such primal person who has faces in all directions, I offer my salutations
नरवत् सिंह वच्चैव यस्य रुपं महात्मनः I
महासठं महादंष्ट्रम् तं नृसिंहं नमाम्यहम् II ७ II
(Naravat simha vachaiva yasya roopam mahatmanaha, mahasatham mahadamshtram tam nrasimham namamyaham.)
To that Form of the Lord, which is half man and half lion, complete with the mane, the canine teeth, to such a divine Lord Nrsimha, I offer my salutations
यन्नामस्मरणाद् भीताः भूतवेताळराक्षसाः I
रोगाद्याश्च प्रणश्यन्ति भीषणं तं नमाम्यहम् II ८ II
(Yannamasmaranat bheetah bhuta vetala rakshasaha, rogadyashcha pranashyanti bheeshanam tam namamyahum.)
By the mere thought of whose name, devils, demons, asuras get frightened, acute diseases get cured, to such a frightening One, I offer my salutations
सर्वोपि यं समाश्रित्य सकलं भद्रमष्णुते I
श्रिया च भद्रया जुष्टो यस्तं भद्रं नमाम्यहम् II ९ II
(Sarvopi yam samashritya sakalam bhadramashnute, shriya cha bhadraya jushto yastam bhadram namamyahum)
I offer my salutations to the Lord, the repository of good things, worshipping whom all the people are able to obtain auspicious things.
साक्षात् स्वकाले संप्राप्तं मृत्युम् शत्रुगणान्वितम् I
भक्तानां नाशयेद् यस्तु मृत्यु मृत्युं नमाम्यहम् II १० II
(Sakshaat swakale sampraptam mrityum shatrugananvitam, bhaktanam nashayed yastu mrityu mrityum namamyaham)
He who is “Death to Death” and He who destroys death and hosts of enemies of the devotees by arriving at the right moment, to Him I offer my salutations
नमस्कारात्मकं यस्मै विधायात्मनिवेदनम् I
तथ्वा त्यक्तादुःखो खिलान् कामान् अश्नन्तम् नमाम्यहम् II ११ II
(Namasakaratmakam yasmai vidhayatmanivedamanam, tathva dukhokhilan kaman ashnushetam namamyahum.)
I bow down to the One by offering obeisance to whom in the form of One’s own self, people get rid of all miseries and obtain their desired objects
दासभूताः स्वतस्सर्वे ह्यात्मानः परमात्मनः I
अतोहमपिते दासः इति मत्वा नमाम्यहम् II १२ II
(Dasabhutah svatassarve hyatamanaha paramatmanah, athoh mapitedasa iti matwa namamyaham)
All the living beings are, by nature, servants of the Supreme Being, I am prostrating to You, with the awareness that I am also for the same reason, Your servant
शंकरेणादरात प्रोक्तं पदानां तत्त्वनिर्णयम् I
त्रिसन्ध्यं यः पठेत् नित्यं तस्य श्री विद्दा आयुश्च वर्धते II १३ II
(Shankarenadarat proktam padaznam tatvanirnayam, trisandhyam yaha pathet nityam tasya shree vidya aayushcha vardhate)
The meaning of the words had been explained by Lord Siva out of affection. Whosoever reads this rhymn with faith, thrice a day (at Sunrise, mid-day and evening) would have a great increase in prosperity (shree) knowledge (vidya) longevity (Ayush)
Oh, mother who is ever present,
Those who realize the essence ,
Of the limitless pleasure of the soul you give,
And who add the seed letter “Iim” of the god of love,
The seed letter “Hrim” of the goddess Bhuavaneswaree,
And the seed letter “Srim” of the goddess Lakhmi,
Which are the three letter triad,
Wear the garland of the gem of thoughts,
And offer oblations to the fire in triangle of Shiva,
With the pure scented ghee of the holy cow, Kamadhenu,
Several times and worship you.
Begin in Shukla Paksha, (Waxing of the Moon
Thithis to begin with. Chaturthi( 4th day from the New Moon, Panchami( 5th day), Shashti(sixth day) or Sapthami ( seventh day)
Perform this in the morning and evening( where it is mentioned), after taking bath.
Follow general rules for performing Pooja’ like lighting a lamp, bedecking the image/idol with flowers, performing Aarthi.
For this specific case, have the images of Ganesha,Durga/Ambal and Lakshmi.
Naivedya. Dry Fruits/Honey daily.
On the concluding day Sakkarai Pongal and Curd Rice
Yantra to be made on gold or copper plate. Sit facing North-East. Chant this sloka 1008. times a Day
The Yantra.
Yantra for The Dumb Autitism Soundarya Lahari 17
Savitreebhirvaacaam sasimanisilaabhangarucibhih
Vasinyaadhyabhistwaam saha janani sancintayatiyah
Sa kartaa kaavyaanaam bhavati mahataam bhangirucibhi
Vacobhir vaagdevi vadana kamala moda madurai -17
सवित्रीभिर्वाचां शशिमणिशिलाभङ्गरुचिभि:
वशिन्याद्याभिस्त्वां सह जननि ! सञ्चिन्तयति य:
स कर्त्ता काव्यानां भवति महतां भङ्गिरुचिभि:
वचोभीर् वाग्देवीवदनकमलामोदमधुरै: ॥ १७
twaam – you
janani – Oh!goddess Supreme
sancintayati – thinks or imagines
yah – whoever
Sa – he
kartaa – creator
kaavyaanaam – divine poems
bhavati – become
mahataam – great people
bhangirucibhi – shines as the divine poems
Vacobhi: – by words
vaagdevi – saraswati the goddess of words
vadana kamala – lotus face of
moda madurai – sweet as the parimalam
Oh! Supreme Goddess!
One who propitiates you as surrounded and being propitiated by the vasini-vaag devatas [who are the creator of the words and having the brilliance of the broken candra-kaanta stone], he becomes the kaavya karta of the divine poems of sweet words [as if coming from the mouth of Goddess saraswati devi] {like the valmiki,vedavyaasa, kaalidaasa etc.}
Naivedya.
Cooked rice mixed with curd, milk, fruits and honey.
Meaning: 1: (I Remember with Devotion the Divine Grace of Krishna Who can make the) Dumb speak with Eloquence and the Lame cross high Mountains, 2:I Remember and Extol that Grace which flows from the Supreme Bliss manifestation of Madhava.
Face North East.
1008 times daily.
Naivedyam. Sakkari Pongal.
Ayurveda cure .
General Diet Rules
Vata pacifying general diet should be followed (see recipes below for Vata diet)
Only ghee and olive oils should be used with a special emphasis on pure cow ghee.
Ghee goes in and pulls out lipid soluble chemicals from the brain and nerve tissue, thus it detoxes the brain, nourishes the brain cells and repairs damage from the toxins that have caused the autism.
To learn to make pure cow ghee please see recipes section below.
Organic ingredients should be used as much as possible.
Home made lassi (see recipes) should be served daily after lunch. ¼ cup of yoghurt to ¾ cups of water blended with spices such as cardamon, black pepper and cinnamon. A little jaggery or raw sugar can be added too. For a digestive lassi add cumin, coriander and ginger.
5-6 drops of coriander juice should be put into food each meal as a seasoning.
Diluted fresh pomegranate juice should be taken daily if possible (not easily available in South Africa but it does grow quite extensively so ask at local organic farmers market to find a source).
Avoid
All refined processed and chemical food (this includes white sugar, chips, chocolates, white flour, soft drinks and most anything you would find in a modern supermarket shelf)
Leftovers
Old cheeses
Cold foods and drinks
Microwaved food
Nightshades and legumes other than green and white mung should be avoided
All soya products and their derivatives should be avoided
If you are lactose intolerant and can’t take organic milk then make almond or rice milk (do not purchase ready made milk powders). To make almond milk, soak and skin some almonds and blend with water.
Water
Only filter water should be used for cooking and drinking. RO is the preferred method of filtration we suggest. Keep a few rose-quartz crystals in your water container to purify and energise the water.
Juices
Fresh sweet fruits should be juiced by a masticating juicer (such as an Oscar or Kempo) and taken every day at least 1-2 cup fulls apart from daily meals.
Recommended juices for autism:
Mango and Paw paw
Apple and grape
Grape and carrot
Apple and carrot
Paw paw and pineapple
Litchi and apple
Fresh fruit juices (especially if organic and in season) aid in detoxification of all tissues and are very calming and soothing to the mind and nerves.
NB: Only use fruits that are in season and ideally organic otherwise peel them.
Daily Practices
Vata oil should be applied daily to the entire spine slightly warmed and Vata Hair Oil should be applied to the head especially the crown of the head. Vata oil should also be applied on the third eye sand on the hands and up to the elbow. You can blend 50% vata oil and 50% cold-pressed sesame oil if your budget can not afford to always use the pure vata oil.
Almond oil should also be applied to the head and feet daily.
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