Parāśara Jyotiṣa Course

Year 1
Pre‐Lessons

Śrī Narasiṁha
Sanjay Rath

Devaguru Bṛhaspati Center

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Śrī Narasiṁha
1 Śānti Pāṭha .................................................... 3 4.1 Yogānanda .............................................. 10
2 Kṣa (क्ष) .......................................................... 4 4.2 Six chakra ................................................ 12

3 Śrī Narasiṁha................................................ 5 4.3 Utkīlana Mantra........................................ 13

3.1 Yoga Narasiṁha ........................................ 6 4.4 Mūlādhāra Sādhanā ................................ 14

3.2 Ugra Narasiṁha Mantra (Protection) ........ 7 5 Śrī Mantra Rāja Pada Stotra ........................ 16
4 Yoga Narasiṁha Siddhi ............................... 10
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ॐ गुरवे नमः

1 Śānti Pāṭha

ऋग्वेद ऐतरे य उपिनषत्।

ṛgveda aitareya upaniṣat |

Peace prayer from the Upaniṣad of Brahmarṣi Atri, the appendage for the Ṛk Veda

It is necessary that all people who learn the Veda or vedāñga should recite one of the five peace prayers
called śānti pāṭha. This is, to my mind, the highest prayer in the Vedas as all other prayers become unfruitful if
there is no peace to relish whatever else you asked for or received without asking.

om
ॐ
vāṅme manasi pratiṣṭhitā |
वाङ्मे मनिस पर्िति ता।
mano me vāci pratiṣṭhitam |
मनो मे वािच पर्िति तम्।
āvirāvirma edhi | vedasya ma āṇīsthaḥ |
आिवरािवमर् एिध। वेदस्य म आणीस्थः।
śrutaṁ me mā prahāsīḥ |
शर्ुतं मे मा पर्हासीः।
anenādhītenāhorātrān saṁdadhāmi |
अनेनाधीतेनाहोरातर्ान् संदधािम।
ṛtaṁ vadiṣyāmi satyaṁ vadiṣyāmi |
ऋतं विदष्यािम सत्यं विदष्यािम।
tanmāmavatu tadvaktāramavatu |
तन्मामवतु त क्तारमवतु।
avatu māmavatu vaktāram ||
अवतु मामवतु वक्तारम्॥
om śāntiḥ śāntiḥ śāntiḥ ||
ॐ शािन्तः शािन्तः शािन्तः॥
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ॐ गुरवे नमः

2 Kṣa (क्ष)

भैरव उवाच।
bhairava uvāca |

Śrī Bhairava speaks -

क्ष एव परमो देवो बु रूपी जना न

र् ः।
उगर्तारा - महामन्तर्ं प ाणर्ं पिरजप्य च॥ १-३॥
kṣa eva paramo devo buddharūpī janārddanaḥ |
ugratārā - mahāmantraṁ pañcārṇaṁ parijapya ca || 1-3 ||

Kṣa is the parama devatā and is praised by all as Buddha, the awakened one. Ugratārā mahāmantra having
five syllables is to be chanted.

Note 1. क्ष (kṣa) is Narasiṁha

Note 2. क्ष (kṣa) refers to destruction or loss and in the extreme, destruction of the world (kṣaya). It refers to
lightning that can destroy anything. Among the vaiṣṇava, it refers to Śrī Narasiṁha, the fourth incarnation who is
capable of destroying every evil. The word for alphabet akṣara is from a-kṣa-ya (indestructible). क्ष (kṣa) which is
in the middle of अक्षर (a-kṣa-ra) is Viṣṇu just as U in the middle of AUṀ. In अक्षर (a-kṣa-ra), अ (a) is the creator as
Āditya (Sun), र (ra) in Rudra is the destroyer. All knowledge comes from the alphabets, the akṣara and Lord
Bhirava Śiva teaches that kṣa is the parama devatā, the form with oṁ (ॐ pronounced Æ ). Therefore the exact
form of the parama devatā particularly while seeking any knowledge is a form of Viṣṇu (janārddana) formed by
kṣa + oṁ = क्ष (kṣoṁ). This is the vaiṣṇava Narasiṁha bīja.
Note 3. Nakṣatra is derived from nak (night) + kṣatra (area, dominion which is governed and protected) implying
regions in the sky that are guarded [by the Moon, soma]. Nakṣ as in nakṣati would imply coming closer or nearer,
which is a necessary indication of moving towards the goal like coming closer to the ‘ocean of knowledge’.
Note 4. Buddha refers to the awakened, expanded, conscious, intelligent, wise, learned, knowledgeable -
generally implying a wise or learned man or sage who is the guru of the subject.
Note 5. Ugra means powerful, violent, mighty, huge, formidable, fierce and wrathful. It shows someone who is
very agitated and ferocious and would go to any extreme level to achieve a purpose. The word is also associated
with 5 nakṣatra – three pūrva (Pūrva Phālguṇī, Pūrva Āsāḍha, Pūrva Bhādrapada) and Bharaṇī and Maghā which
hold the five syllables of the Ugratārā mantra reckoned from Pūrva Āsāḍha, the Kali Yuga nakṣatra.

Ś r ī K ṛ ṣ ṇ a A r p a ṇ a m a s t u
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3 Śrī Narasiṁha

It is important that those are seeking knowledge should protect themselves from darkness (symbolized by the
night - nak) by resorting to the parama devatā क्ष (kṣoṁ). In simple words, meditation on the monosyllable
mantra क्ष (kṣoṁ) is necessary for protecting oneself from straying from the path of knowledge one seeks.

There are ten directions of knowledge symbolised by the eleven1 syllables of the Moon called ya-varga. The
Moon which is the fastest moving graha symbolises our mind which is the fastest moving part in our
microcosmic system of Mind-Body-Soul. Each syllable is assigned to one of the nine graha, lagna or yoga
(Sun + Moon) - sub-category under Moon.

Semi-vowels Sibilants Aspirate

Palatal Cerebral Dental Labial Palatal Cerebral Dental Guttural Dental Cerebral Nasal
य र ल व श ष स ह ळ क्ष ज्ञ
ya ra la va śa ṣa sa ha ḻa kṣa jña
Vāyu Agni Pṛthvi Jala Icchā Kriyā Jñāna Ākāśa Janma Svarga Narka
Tri-Ambā (3 śaktī) Mind Buddhi Karma Vidyā
Air Fire Earth Water Desire Act Know Ether Intellect Work Learn
Sat Mar Mer Ven Rāhu Moon Sun Jup Lag Su+Mo Ketu
य ल व श ष स ह ळ क्ष ज्ञ
kṣyoṁ kṣroṁ kṣloṁ kṣvoṁ kṣśoṁ kṣṣoṁ kṣsoṁ kṣhoṁ kṣḻoṁ kṣoṁ kṣjñoṁ
same same same same kṣ-śoṁ kṣoṁ kṣ-soṁ kṣ-hoṁ same kṣoṁ kṣñoṁ
1 2 3 4 5 6 7 8 9 6 10
All these sounds can be mathematically formed by the additions of the eleven syllables of the Moon group, yet
all of them are not accepted as bīja. A bīja is a creative sound that can manifest something and the gray
blocks show the unmanifested sounds. For example, ह (ha) completely vanishes when merged into क्ष (kṣoṁ).
Although we can technically have eleven sounds (bīja) for Śrī Narasiṁha, there are nine main Narasiṁha
deities, collectively known as Nava-Narasiṁha. However, most texts add Chatravat Narasiṁha while
mentioning Krodha Narasiṁha as another form of Varāha Narasiṁha.

1. Ugra Narasiṁha , protects from fears, insecurity and anxiety of every kind.
2. Krodha Narasiṁha, protects from anger and hatred, yet giving the anger towards enemies (normally inner
enemies).

1 Ten are the directions which show movement, and one is right at the center itself, the eleventh. However, this does not show movement
or growth. It stagnates and is therefore ignored.
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3. Mālola Narasiṁha, protects from rajas guṇa which causes unnecessary comparison to torment leading to
fights and unrest among siblings, friends and family.
4. Jvāla Narasiṁha, burning i.e. protects the lamp (of life, learning, knowledge) from blowing out even under
the worst storms of life.
5. Varāha Narasiṁha, ignites the lamp (of life, knowledge) and causes the start of a new life or new learning;
protects from turbulence and drowning.
6. Bhārgava Narasiṁha, protects from internally manifesting diseases, suffering; gives viveka
(discrimination) and intelligence of a high order; empowers the haṁsa (swan, soul) to drink milk from
waters of life.
7. Karañja Narasiṁha, protects from externally manifesting diseases, parasites, infections; giver of healing
oils
8. Yoga Narasiṁha, the giver of determination and strength to succeed; the giver of Siddhi and yoga.
9. Lakṣmī Narasiṁha, protects from poverty of every kind, especially food and relationships
10. Chatravat Narasiṁha, the protector of settlements (from the uprooting power of the storm gods) thereby
being the patron deity of human settlement and shelter.
11. Pavana Narasiṁha is another form. There are so many but generally always in groups of nine.

3.1 Yoga Narasiṁha

क्ष (kṣoṁ) – Yoga Narasiṁha, the giver of Siddhi. In the table this is signified by Sun + Moon. The epithet
used in the Tārā tantra is योगिस ी र (yogasiddhīśvara)2 to explain ‘kṣa’. This is the form on which a student
meditates with a belt tied around the legs to be able to achieve perfection (siddhi) by digesting the learning
and converting it into knowledge.

This image of Yoga Narasiṁha is hewn out of a rock in-situ. According

to an inscription found here, it was carved in 1528 AD3 during the rule
of Maharaja Krishnadevaraya. Although some say that originally the
icon bore a smaller image of Lakṣmī sitting on his lap, that is doubtful.
This gigantic image, 6.7 meters in height, was mutilated and vandalized
in 37th year in 1565 AD4.

The Narasiṁha idol has an articulately chiseled and well delineated

mane which has the potency to throw the nakṣatra into disarray in order

2 Tārā Tantra, Paṭala 1-5

3 Figure
Jupiter was in Cancer in transit, aspected by a debilitated Rāhu in Scorpio. When discussing 1: Yoga
statues andNarasiṁha, Hampi,
the gods, the signsIndia
of Jupiter
show the various attributes of the deity (and idol). In this case, Cancer would be the sign and its energy would be that of an exalted (and
maybe retrograde) Jupiter in it, severely afflicted by Rāhu in Āyus debility (debility that is life threatening).
4 Rāhu had returned to Scorpio (normally does so, every 18 years) while Saturn was transiting over Cancer. We have seen earlier that
this sign symbolized the idol of Yoga Narasiṁha at Hampi. A grand trine of two great evils forming in the water sign with focus on Cancer
destroys the power of the idol.
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to protect His devotees. His large bulging eyes emphasize his clear focus that gives Siddhi. He is seated on
the coils of the snake Ādiśeśa5, who rises behind him with seven hoods6, which serve as a canopy and
symbolizes the yoga, the eternal presence and association of yogeśvara Narasiṁha. The entire image is set
within the arch doorway called makara toraṇa, with the lion-shield (mask) atop. Mutilated idols (or pictures of
mutilated idols) cannot be worshipped or meditated on.

This form of Yoga-Narasiṁha can be worshipped by everyone – both men and women, while some forms
cannot be worshipped by women or married men, but only by perfect celibates.

Mantra
There are umpteen mantras for Lord Narasiṁha but we shall give those related to the forms specifically taught in this
lesson and are accepted as prasiddha or siddha mantra. A prasiddha mantra is one given in a Veda or Purāṇa and by the
power of the Vedic scripture it shall automatically manifest the devatā and bear results. A siddha mantra is one given by a
saint or other classical literature which gives results after some effort. Other mantras need to be checked for various
effects before being recommended. Such methods calculate whether the mantra can work like a prasiddha or siddha
mantra or it becomes the worst enemy (ari mantra).
There is no greater enemy in the world than an Ari Mantra. Therefore you must know the source of the mantra
that you are to chant. If it is a Vedic source – veda, purāṇa, then it is a prasiddha mantra and there is no harm in
chanting it. If it is from other books of the classical Sanskrit literature, then check who the seer of the mantra is before
accepting it as a siddha mantra. For all others, the calculations have to be done.

3.2 Ugra Narasiṁha Mantra (Protection)

Ugra Narasiṁha dhyāna

Reading of the following passes brings the form of Śrī Ugra Narasiṁha to mind.

Śrīmad Bhagavata purāṇa

स िवकर्मन्पुतर्वधेप्सुरोजसा िनशम्य िनहर्ार्दमपूवम
र् द्भुतम्
अन्तःसभायां न ददशर् तत्पदं िवततर्सुयन सुरािरयूथपाः॥ ७-८-१७
sa vikramanputravadhepsurojasā niśamya nirhrādamapūrvamadbhutam
antaḥsabhāyāṁ na dadarśa tatpadaṁ vitatrasuryena surāriyūthapāḥ|| 7-8-17

Translation: To prove that the words of his faithful little disciple Prahalad were true, Hari (Viṣṇu) made a
dramatic appearance from the pillar in the assembly. Never before had such a being been seen – half man
(nara) and half lion (siṁha) [hence the name Narasiṁha].

मीमांसमानस्य समुित्थतोऽगर्तो नृिसहरूपस्तदलं भयानकम्।

पर्त चामीकरचण्डलोचनं स्फु रत्सटाके शरजृिम्भताननम्॥ ७-८-२०

5 Ādi means beginning and Śeśa means end – the snake of Viṣṇu indicates He, who is omnipresent, from the beginning to the end.
6 Symbolic of protection during all the seven days, although Ādiśeśa has a thousand hoods and the Nāgarāja, the snake king of Śiva has
700 hoods.
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ॐ गुरवे नमः

mīmāṁsamānasya samutthito'grato nṛsiṁharūpastadalaṁ bhayānakam|

prataptacāmīkaracaṇḍalocanaṁ sphuratsaṭākeśarajṛmbhitānanam|| 7-8-20
करालदं ं करवालच ल क्षुरान्तिजह्वं भर्ुकुटीमुखोल्बणम्।
स्तब्धोध्वर्कणर्ं िगिरकन्दराद्भुत ा ास्यनासं हनुभेदभीषणम्॥ ७-८-२१
karāladaṁṣṭraṁ karavālacañcala kṣurāntajihvaṁ bhrukuṭīmukholbaṇam|
stabdhordhvakarṇaṁ girikandarādbhuta vyāttāsyanāsaṁ hanubhedabhīṣaṇam|| 7-8-21
िदिवस्पृशत्कायमदीघर्पीवर गर्ीवोरुवक्षःस्थलमल्पमध्यमम्।
चन्दर्ांशुगौरै श्छु िरतं तनूरुहैिवष्वग्भुजानीकशतं नखायुधम्॥ ७-८-२२
divispṛśatkāyamadīrghapīvara grīvoruvakṣaḥsthalamalpamadhyamam|
candrāṁśugauraiśchuritaṁ tanūruhairviṣvagbhujānīkaśataṁ nakhāyudham|| 7-8-22

Translation: His form was extremely terrible with ferocious eyes glistening like molten gold. His sparkling
mane made His formidable face more horrific. His razor tongue danced like a cutlass amidst His terrific teeth.
His ears were erect and motionless, and His nostrils and gaping mouth appeared like caves of a mountain.
His jaws parted fearfully, and His entire body touched the sky. His neck was very short and thick, His chest
broad, His waist thin, and the hairs on His body as white as the rays of the moon. His arms, which resembled
flanks of soldiers, spread in all directions as He killed the demons with His sharp nails.

उगर्ं वीरम् महािवष्णुं ज्वलन्तं सवर्तो मुखम्।

नृिसहं भीषणं भदर्ं मृत्युमृर्त्युं नमाम्यहं॥
ugraṁ vīram mahāviṣṇuṁ
jvalantaṁ sarvato mukham|
nṛsiṁhaṁ bhīṣaṇaṁ bhadraṁ
mṛtyurmṛtyuṁ namāmyahaṁ||

• ugraṁ - ferocious terrible;

• vīram – brave, heroic;
• mahā-viṣṇuṁ - the Supreme the cause of creation who permeates everything;
• jvalantaṁ - fiery, brilliant;
• sarvato mukham – facing all directions implying protection from evils coming from everywhere;
• nṛsiṁhaṁ - Lord Narasiṁha
• bhīṣaṇaṁ bhadraṁ - reverses every poison into nectar
• mṛtyur mṛtyuṁ - He is death (end) to death itself i.e. freedom from the cycles of death in mṛtyu loka. Mokṣa itself
means ‘mo’ (negation or reversal end) and ‘kṣa’ (laya, death) or emancipation from the cycles of re-birth (and
death).
• namāmy ahaṁ - I respectful offer ‘namaskar’ to you
This mantra is in perfect anuṣṭubh chandas (32=8+8+8+8) and anything added or removed from it will destroy the
chandas. All protection mantras require that the worshipper must follow the devatā in perfect rhythm which means
anuṣṭubh chandas.

The bīja of this mantra are taught as –

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ॐ हर् ौ ँ | om hrīṁ kṣrau7

These three bīja are to be recited in the given order ‘om hrīṁ kṣrauṁ’ while breathing in deep as part of
prāṇāyāma. Since ‘om’ was recited first, it goes to the heart chakra where it establishes omnipresence of the
mantra devatā (Narasiṁha). Then the next seed syllable hrīṁ stays in the next higher viśuddhi chakra in the
throat where it purifies the speech, gives holiness and increases the status of the sādhaka to that of a
brāhmaṇa. Finally the last seed syllable kṣrauṁ enters the sahasrara chakra where it fights to remove
ignorance giving divine wisdom. Whenever a mantra has three seed syllables starting with ‘om’, then this is
the order in which they shall reside and work. Thereafter keep the mind focused on the third eye where the
last syllable had resided and faintly recite the anuṣṭubh mantra ‘ugraṁ vīram’ such that only you can hear it. It
is important that you must recite it and it is also important that none other than you hear it. On the day you
repeat this mantra in this process 21 times, the storms of life, fears and insecurity will not trouble your mind
and your learning (and spiritual transformation) will proceed without hindrance.

To understand this Ugra Narasiṁha mantra in more depth you need to study Śrī Mantra Rāja pada stotram of
Ahirbudhanya (Appendix-1). Astrologers would be particularly interested in śloka 4 which explains ‘jvalantaṁ’.
When a mantra has four bīja then it is perfect to move from the heart chakra to viśuddhi chakra (throat) where second bīja
resides, then the ājñā chakra and finally sahasrara. The Śiva sūtra bīja (Śaktī path) are ‘om hrīṁ klīṁ strīṁ’ while those of
Śrī Jagannāth (Vaiṣṇava path) are ‘om hrīṁ śrīṁ klīṁ’. More on this is later lessons.

Ś r ī K ṛ ṣ ṇ a A r p a ṇ a m a s t u

7 Brahma Saṁhitā, Trailokya Vijaya, Śrī Narasiṁha Kavaca, śloka 7 & 8

ksrauṁ bījaṁ me śiraḥ pātu candra varṇo mahā manuḥ; "ugraṁ vīram …"
dva trimśad akṣaro mantro mantra rajah sura drumaḥ
This 32 syllable mantra is called ‘Mantra Rāja’ of Narasiṁha and has kṣrauṁ as its bīja which is placed on the head. The varṇa of this bīja
is like the Moon (white and glowing soft). It is necessary to place this bīja on the head so that it cools the head just like Brahmarṣi Atri
placed the Moon on the head of Lord Śiva to remove the poison. क्ष (kṣa) is also called poison remover and coupled with ‘om’, it cools the
system removing various diseases of the mind, body and soul. When coupled with Agni र (ra) in addition to Narasiṁha क्ष (kṣa) and Iśa ॐ
(au) it forms ौ ँ (kṣrau). Note the letters carefully – ‘m’ has a crescent Moon called ‘Chandra’ and a dot called Bindu on top. This is
what s specifically mentioned in the Narasiṁha kavaca.
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4 Yoga Narasiṁha Siddhi

4.1 Yogānanda
Having seen the depth of one mantra and skimmed its surface, we come back to our original objective – to
study the Yoga Narasiṁha mantra also worshipped as Yogānanda Nṛsiṁha. The word yoga has several
meanings

• Yoga refers to the act of yoking, joining, attaching which in a more meaning way in the mundane world, is
various relationships while in the spiritual world it implies attaching oneself to the four levels of the Guru
(and God).
• Yoga is that yoke which defines a team and is the vehicle or means of conveyance for travelling physically
or through life or through spiritual life. The travel through spiritual life is with supernatural means like
charms, incantations or magical arts.
• Yoga has a purpose and is a meaningful undertaking, business or work of any kind where two or more
collaborate. Even in spiritual activity or learning, there is a collaboration between the teacher and the
taught through various learning exercises. It requires exertion, endeavor with zeal and diligence. When
there is a natural affinity for the undertaking and mutual respect then there is care and attention given by
both the teacher and the student. They endeavor strenuously, with all their powers and with overflowing
zeal to achieve the end result of the yoga, the purpose for which they came together.
• Yoga requires application or concentration of the thoughts including abstract contemplation, meditations
and sometimes, depending on the spiritual path, self-concentration, abstract meditation practiced as a
system.

Ānanda has several meanings of which the highest refers to ‘eternal bliss’ in the union with god, hence the
name Yogānanda Nṛsiṁha means ‘eternal bliss in the yoga with Lord Nṛsiṁha’. To know how this is this to be
achieved we study the Yogakuṇḍalyupaniṣat. The purpose of this yoga is the bliss or joy of being free from
torment of the ṣaḍripu (six weaknesses). These ṣaḍripu (षिडर्पु) are –

1. Moha – delusion that follows attachment; it is all that which connects one to the material mundane earthy
world. Detachment overcomes delusion.
2. Kāma – desire that becomes lust; it is the bestiality in men that causes them to try to possess someone or
something they are very attracted to. The escape lies in sharing everything and realizing that we possess
nothing. We came empty handed and shall leave empty handed.
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3. Lobha – greed that causes men to justify every means to achieve their ends including lying, bearing tales
and chastising others with their own ulterior motives driving their sub-conscious minds. Giving overcomes
greed.
4. Matsara – jealousy comes from comparison of which the worst is being jealous of one’s colleagues. A
place is the world of god is surely denied as petty jealousies lead to quarrelling and strife, which makes
the soul fit to occupy the worldly plane (bhū loka) instead of svarga. If we can be jealous of a colleague
simply because he is closer to the guru, what assurance can we give to Viṣṇu that we will not be jealous
of Nārada muni? Love overcomes jealousy.
5. Krodha – intolerance causes anger, impatience causes anger, rajas is anger. If we knew that some event
was to happen, then why should it cause anger? The root cause of anger is lack of knowledge. Even if we
knew that it was to happen, we may not have the understanding to allow nature to prevail, which is
intolerance. Even if we knew it was to happen and also understood that it is nature’s way, yet we may not
possess the will and character to wait for the change we desire to manifest, which is impatience.
Knowledge holds the key to overcoming anger.
6. Mada – ‘Pride comes before a fall’ is an apt saying as this is the most difficult to overcome.
a. We live is an ‘me-centric world’ showing the petty and puny creatures that we are who take pride
in our own achievements.
b. The bigger among us live in a ‘we-centric world’ and
take pride in the achievements of the society,
participating in dinners and social gatherings.
c. There are some knowledgeable ones who live in an
‘our-centric world’ where they take pride in the
achievements of the human race giving Nobel prizes
to others like themselves.
d. There are few spiritual ones who live in a ‘god-
centric world’ in sheer joy with the good work of god.
It is time to awaken (utthiṣṭha) and shift your alliance
with the people in this ‘god-centric world’, a family
called vāsudaiva kuṭumbakkaṁ.

There are three paths8 to Yoga defined as (1) amāvāsya9 which is śaktī10 path (2) pratipada11 which is
vaiṣṇava12 path and (3) pūrṇimā13 which is the śaiva14 path.

8 yogakuṇḍalyupaniṣat | tṛtīya adhyāya

अमावास्या च पर्ितपत्पौणर्मासी च शंकर। अस्याः का वण्यर्ते संज्ञा एतदाख्यािह तत्त्वतः॥ ३-१॥
amāvāsyā ca pratipatpaurṇamāsī ca śaṁkara | asyāḥ kā varṇyate saṁjñā etadākhyāhi tattvataḥ || 3-1||
9 Amāvāsya is the 30th tithi which is the last (15th) in the waning half of the Moon. It is the stage just before the new moon.
10 Śaktī is from the word śakta meaning hard, difficult; this spiritual path has the Divine Mother as the Parama devatā (final form of
godhead) and its core is left handed.
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ॐ गुरवे नमः

4.2 Six chakra

Irrespective of whichever path that you may follow, at first we need to focus on the ṣaḍripu and these can be
overcome by the knowledge of the pañca tattva and the six chakra (instead of seven or nine). Unless we are
constantly conscious of the ṣaḍripu and are trying to overcome them, there is no happiness nor will there be
any chance of spiritual enlightenment. The Yoga Kuṇḍalini Upaniṣad indicates these six chakra very
specifically.

षट् चकर्ािण पिरज्ञात्वा पर्िवशेत्सुखमण्डलम्।

मूलाधारं स्वािध ानं मिणपूरं तृतीयकम्॥ ३-९॥
ṣaṭ cakrāṇi parijñātvā praviśetsukhamaṇḍalam |
mūlādhāraṁ svādhiṣṭhānaṁ maṇipūraṁ tṛtīyakam || 3-9||

Translation: The path to eternal happiness and bliss is in the

sukha-maṇḍala of the six chakra and one has to enter them
to experience this bliss. Mūlādhāra, Svādhiṣṭhāna and
Maṇipūra are first three chakras.

अनाहतं िवशु ं च आज्ञाचकर्ं च ष कम्।

आधारं गुदिमत्युक्तं स्वािध ानं तु लैिङ्गकम्॥ ३-१०॥
anāhataṁ viśuddhaṁ ca ājñācakraṁ ca ṣaṣṭhakam |
ādhāraṁ gudamityuktaṁ svādhiṣṭhānaṁ tu laiṅgikam || 3-
10||

Translation: Anāhata, Viśuddhi and Ājñā are the next three

chakras, completing the order of the six chakra. The
Ādhāra chakra (mūlādhāra) is at the end of the
intestines (anus, rectum) while the svādhiṣṭhāna
chakra is in the sexual organ.

मिणपूरं निभदेशं हृदयस्थमनाहतम्।

िवशुि ः कण्ठमूले च आज्ञाचकर्ं च मस्तकम्॥ ३-११॥
maṇipūraṁ nabhideśaṁ hṛdayasthamanāhatam |
viśuddhiḥ kaṇṭhamūle ca ājñācakraṁ ca mastakam || 3-11||

11 Pratipada is the first day of the waxing phase of the Moon i.e. the first day following a new moon. The Moon is not visible, just like
amāvāsya but is waxing.
12 Vaiṣṇava is a follower of Viṣṇu (Jagannāth)
13 Full Moon, the day or moment, symbolizing complete knowledge in the head
14 Śaiva means auspicious; the auspicious path of the Gurus leading to Śiva (the highest parameṣṭhi guru). There are four levels – guru,
parama guru, parātpara guru and parameṣṭhi guru.
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ॐ गुरवे नमः

Translation: Maṇipūra chakra is in the navel and the Anāhata chakra is in the heart. The Viśuddhi chakra is at
the base of the throat while the Ājñā chakra is in the forehead (centered between eyebrows).

4.3 Utkīlana Mantra

How these chakra are created from the Sanskrit alphabets is another aspect altogether which is part of sṛṣṭi
chakra by which we can recreate ourselves. It has do with various healing powers that we possess and hardly
know about. What we are learning in this year of the course is the manner in which we can enter these six
chakra with the aid of Yogānanda Narasiṁha.

मेलनमनुः। हर् भं सं पं फं शं क्षं।

melanamanuḥ | hrīṁ bhaṁ saṁ paṁ phaṁ śaṁ kṣaṁ |

The seven key bīja for unlocking (utkīlana) the entrance doors of each of the seven chakra are taught in the
Yoga kuṇḍalini upaniṣad as -

Chakra Mūlādhāra Svādhiṣṭhāna Maṇipūra Anāhata Viśuddhi Ājñā Sahasrara

Deva Gaṇeśa Anaṅga Virañci Jagannāth Rudra Śiva Nṛsiṁha
Utkīlana हर् भं सं पं फं शं क्षं
Bīja hrīṁ bhaṁ saṁ paṁ phaṁ śaṁ kṣaṁ
Tattva Pṛthvi Jala Agni Vāyu Ākāśa Nāda Bindu
Śaktī Siddhi Ratī Vāc-devī Rādhā Gourī Pārvatī Lakṣmī
Loka Bhū Bhuva Svarga Mahar Janar Tapar Satya
If you think that by merely reciting these sounds you can unlock the chakras and release your karma, you are
mistaken. It is not going to happen for the simple fact that you have already used these syllables so many
times in your life and yet there has been no change to your destiny.

The Yoga kuṇḍalini upaniṣad threats the six chakra in two groups placing the mūlādhāra, svādhiṣṭhāna and
maṇipūra in one group and the others in another. The first three map into the manifested worlds called bhū,
bhuva and svarga loka while the other four map into the four higher spiritual planes – mahar, janar, tapar and
satya loka. Between these two material and spiritual dimensions of existence stands Sūrya deva in the middle
of a Sūrya maṇḍala (chakra) located near the solar plexus, just below the heart chakra. Crossing through this
chakra is dangerous without the direct guidance of an accomplished guru.

In jyotiṣa we can have information about everything but to have the experience and knowledge (anubhava) of
the spiritual planes one has to go to a dīkṣa guru (spiritual master). Therefore in this course we shall discuss
the process of reaching the Sūrya chakra and not beyond. The name Sūrya is very auspicious for us jyotiṣa
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ॐ गुरवे नमः

as we are in the grīṣma ṛtu of the Vedāñga. The name Sūrya has its creation roots in the sounds सा (sā) and
या (yā) which represent Parameśvara and Dīpaśikhā respectively15.

The siddhi mantra are always based on the formula – ‘aṁ hrīṁ kroṁ’, and for the first mūlādhāra chakra we
have already been given the upadeśa of ‘hrīṁ’ along with Narasiṁha bīja ‘kṣom’ (or kṣrom – if initiated into
gāyatrī). The mantra and process for doing the kavaca (protection) has been inserted into the Brahma
saṁhitā.

4.4 Mūlādhāra Sādhanā

Start the sādhanā on Thursday only and continue for 40 days (at least) without obstruction. This sādhanā has
to be done on an empty stomach after taking a bath and wearing white or yellow clothes. Sit on a new yellow
rug, facing east and light a ghee lamp. If you cannot do that, a then candle is fine, and if neither, then close
your eyes and think of the sunrise between mountains which looks like a big lamp and just say ‘śrī rām jaya
rām jaya jaya rām’.

तारािद रामचन्दर्ाय नमः पायद्गुडम् मम॥

tārādi rāmacandrāya namaḥ pāyad guḍam mama

Keep a clan glass of water in front with a little guḍa (jiggery) in it. Recite the mantra ॐ रामचन्दर्ाय नमः (om
rāmacandrāya namaḥ) 108 times and drink the sweet water. This is done for sweetening the system which is
a pre-requisite for any vaiṣṇava sādhanā. If you cannot find jiggery, you may use sugar, but white sugar is
prohibited. Try brown sugar or some other sweetener.

क्ल पायत् पािण-युग्मम् च

klīṁ pāyat pāṇi-yugmam ca

Wash the hands while constantly reciting the seed syllable klīm.

तारां नमः पदम् तथा

नारायणाय प र्म् च
tārāṁ namaḥ padam tathā
nārāyaṇāya parśvam ca

Thereafter perform the first Nārāyaṇa kavaca. The mantra for this Nārāyaṇa armour (kavaca) has three words
– om namo nārāyaṇāya. Saying the first word ‘oṁ’ cross your arms and touch your feet with right hand
touching left foot and left hand touching right foot. Then say the next word ‘namo’ and touch your body with

15 दीपिशखा तु या मातर्ा सा मातर्ा परमे रे ॥ ७४॥

dīpaśikhā tu yā mātrā sā mātrā parameśvare || 74 ½
िभन्दिन्त योिगनः सूयर्ं योगाभ्यासेन वै पुनः।
bhindanti yoginaḥ sūryaṁ yogābhyāsena vai punaḥ | 75 ½
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ॐ गुरवे नमः

both palms (not crossed). Finally touch your head and say the last part ‘nārāyaṇāya’. Repeat this process 3
times at least.

Sādhanā mantra

अं हर् कर् हुं फट्

aṁ hrīṁ kroṁ kṣroṁ huṁ phaṭ

This sādhanā mantra should be recited 1008 times every day.

What is described above is a simplified process and the complete puja and other rituals have been excluded
as this course aims at making you good jyotiṣa. Some of you will also learn the rituals and other systems in
due course.

Ś r ī K ṛ ṣ ṇ a A r p a ṇ a m a s t u
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ॐ गुरवे नमः

5 Śrī Mantra Rāja Pada Stotra

Appendix-1

pāñcarātra āgamīya ahirbudhnya saṁhitāt रोगा ा पर्णश्यिन्त भीषणं तं नमाम्यहम्॥ ७॥

शर्ी मन्तर् राज पद स्तोतर्म् yannāmasmaraṇād bhītāḥ bhūtavetālarākṣasāḥ |
śrī mantra rāja pada stotram rogādyāśca praṇaśyanti bhīṣaṇaṁ taṁ
शर्ी ई र उवाच - namāmyaham || 7||
śrī īśvara uvāca - सव ऽिप यं समािशर्त्य सकलं भदर्म ुते।
वृ ोत्फु ल्लिवशालाक्षं िवपक्षक्षयदीिक्षतम्। िशर्या च भदर्या जु ो यस्तं भदर्ं नमाम्यहम्॥ ८॥
िननादतर्स्तिव ाण्डं िवष्णुमुगर्ं नमाम्यहम्॥ १॥ sarvo'pi yaṁ samāśritya sakalaṁ bhadramaśnute |
vṛttotphullaviśālākṣaṁ vipakṣakṣayadīkṣitam | śriyā ca bhadrayā juṣṭo yastaṁ bhadraṁ
ninādatrastaviśvāṇḍaṁ viṣṇumugraṁ namāmyaham || 8||
namāmyaham || 1|| साक्षात् स्वकाले संपर्ा ं मृत्युं शतर्ुगणािन्वतम्।
सवरवध्यतां पर्ा ं सबलौघं िदतेः सुतम्। भक्तानां नाशयेद ् यस्तु मृत्युमृत्युं नमाम्यहम्॥ ९॥
नखागर्ैः शकलीचकर्े यस्तं वीरं नमाम्यहम्॥ २॥ sākṣāt svakāle saṁprāptaṁ mṛtyuṁ
sarvairavadhyatāṁ prāptaṁ sabalaughaṁ diteḥ śatrugaṇānvitam |
sutam | bhaktānāṁ nāśayed yastu mṛtyumṛtyuṁ
nakhāgraiḥ śakalīcakre yastaṁ vīraṁ namāmyaham namāmyaham || 9||
पदाव ब्धपातालं मूधार्िव ितर्िव पम्। नमस्कारात्मकं यस्मै िवधायाऽऽत्मिनवेदनम्।
भुजपर्िव ा िदशं महािवष्णुं नमाम्यहम्॥ ३॥ त्यक्तदुःखोऽिकलान् कामान् अ न्तं तं नमाम्यहम्॥ १०॥
padāvaṣṭabdhapātālaṁ mūrdhāviṣṭatriviṣṭapam | namaskārātmakaṁ yasmai vidhāyā''tmanivedanam
bhujapraviṣṭāṣṭadiśaṁ mahāviṣṇuṁ namāmyaham tyaktaduḥkho'kilān kāmān aśnantaṁ taṁ
ज्योत ष्यकन्दुनक्षतर्ज्वलनादीन्यनुकर्मात्। namāmyaham || 10||
ज्वलिन्त तेजसा यस्य तं ज्वलन्तं नमाम्यहम्॥ ४॥ दासभूताः स्वतः सव ात्मानः परमात्मनः।
jyotīṁṣyarkendunakṣatrajvalanādīnyanukramāt | अतोऽहमिप ते दासः इित मत्वा नमाम्यहम्॥ ११॥
jvalanti tejasā yasya taṁ jvalantaṁ namāmyaham dāsabhūtāḥ svataḥ sarve hyātmānaḥ
सविन्दर्यैरिप िवना सवर्ं सवर्तर् सवर्दा। paramātmanaḥ |
यो जानाित नमाम्या ं तमहं सवर्तोमुखम्॥ ५॥ ato'hamapi te dāsaḥ iti matvā namāmyaham || 11||
sarvendriyairapi vinā sarvaṁ sarvatra sarvadā | फलशर्ुितः
yo jānāti namāmyādyaṁ tamahaṁ sarvatomukham शङ्करे णादरात् पर्ोक्तं पदानां तत्त्विनणर्यम्।
|| 5|| ितर्सन्ध्यं यः पठे त् तस्य शर्ीिव ाऽऽयु वधर्ते॥
नरवत् िसहवच्चैव यस्य रूपं महात्मनः। phalaśrutiḥ
महासटं महादं ं तं नृिसहं नमाम्यहम्॥ ६॥ śaṅkareṇādarāt proktaṁ padānāṁ tattvanirṇayam |
naravat siṁhavaccaiva yasya rūpaṁ mahātmanaḥ | trisandhyaṁ yaḥ paṭhet tasya śrīrvidyā''yuśca
mahāsaṭaṁ mahādaṁṣṭraṁ taṁ nṛsiṁhaṁ vardhate ||
namāmyaham || 6||
य ामस्मरणाद् भीताः भूतवेतालराक्षसाः।