STOTRA KAVACHA (SHIELD OF PRAYERS)
 

Ganesha Kavacha
 

Ganeshamekadantam cha Herambam Vighna nayakam, Lambodaram Shurpakarnam Gaja Vaktram Guhaagrajam/ Naamaashtartham cha Putrasya Shrunu Maata Haripriye, Stotraanaam saarabhutam cha Sarva Vighna haram param/ Jnaanaartha vaachako gascha nascha nirvaana vaachakah, Tayoreesham param Brahma Ganesham pranamaamyaham/ Ekashabdah pradhaanaartho dantascha Balavaachakah, Balam pradhaanam sarvasmaadeka dantam namaamyaham/ Deenaartha vaachako hescha rambah palaka vaachakah, paripaalakam deenaanaam Herambah pranamaamyaham/ Vipattha vaachako vighno Nayakah khandanaartha- kakah, Vipat khandana kaarakah namaami Vighnanaayakam/ Vishnudatthaaischa naivedyairyasya Lambodaram puraa, Pitraa datthaaischa vividhairvandey Lambodaram cha tam/ Surpakaarou cha yatkarnaam Vighnavaarana kaaranow, Sampadyow Jnaana rupow cha Surpakarnam namaamyaham/ Vishnu prasaada pushpam cha yanmurdhni Munidattakam, yad Gajendra vaktra yuktam Gaja vaktram namaamyaham/ Guhasyaagrey cha jaatoyamaavirbhuto Haraalaye, Vande Guhaagrajam Devam Sarvadevaagra pujitam/ Yetanmaashtakam Durgey Namaabhih samyuktam param, Putrasya pasya Vedey cha tadaa kopam thathaa kuru/ Yetanmaashtakam Stotram naanaartha samyutam shubham, Trisandhyam yah pathennithyam sa sukhee sarvato jayee/ Tato Vighnaam palaayantey vaina teyaad yathoragah, Ganeswaraprasaadena mahajnaani bhaved dhruvam/ Putraarthi labhatey putram Bhaaryaarthi vipulam striam, Maha jadam Kaveendrascha vidyaa vaancham bhaved dhruvam/

(Mother Parvati! your son has eight names viz. Ganesha, Ekadanta, Heramba, Vighnanayaka, Lambodara, Shurpakarna, Gajavaktra, and Guhaagraja. Please listen to the meanings of these names; this Great Stotra is the essence of several Stotras and is the demolisher of all kinds of obstacles. In the word Ganesha, the letter ‘Ga’ is ‘Jnaanaartha vaachaka’ and ‘na’ is ‘nirvaana vaachaka’; the letters ‘Ga’, ‘na’ and ‘Isha’ together denote the ‘Isha’ or the Supreme of ‘Ganas’; thus one should say: I greet Ganesha. In the word Eka dantha, Eka is pradhaanaarthak and Danta is Bala vaachaka; thus it is said: I salute Eka danta. In the word Heramba, ‘Hey’is Deenaartha vaachaka and ‘ramba’ is paalana vaachaka and the total meaning would be the Administrator of Deenaas or the Needy who seek asylum. In the word ‘Vighna naayaka’, Vighna is vipatti vachaka and naayaka is khandanaarthak vachaka, meaning thereby Ganesha is the demolisher of hindrances. Lamba + Udara or Ganesha has an Extended Tummy as he is fond of consuming large quantities of Savouries and sweets; I adore ‘Lambodara’! My salutations to you, ‘Surpakarna’! with surpaakara/Vikrita/ strained + Karna or ears. ‘Gajavaktra’ or Elephant faced Deva, my prostrations to you! ‘Guhaagraja’ or the elder brother of Guha Deva / Skanda; I pay my reverences to you! Devi Parvati! Kindly listen to the Sacred Eight Names of Ganesha and bear with me before getting angry, if need be. Those who recite these names during the three Sandhya timings with sincerity and devotion would always be happy and victorious, from whom any kind of obstacles run away like snakes approaching Garuda. By the great grace of Ganeswara, those who have no children would be blessed with children, those who have no wives would have them too and those who have the least intelligence would flourish as Vidwans and Poets.[Essence of Brahma Vaivarta Purana]

Shri Krishna Stuti 

Vandey tam Paramaataanam Sarva Kaarana Kaaranam, Vinaa yena shavaah sarveyh praanino jagateetaley/ Nirliptam Saakshi rupam cha Sarveshaam sarva karmasu, Vidyaamaanam na drushtam cha Sarveh Sarvatra sarvadaa/ Yena Srashtaacha Prakritih Sarvaadhara Paraatparaa, Brahma Vishnu Shivaa deenaam Prasuryaa Trigunaatmikaa/ Jagatsrashtaaswayam Brahmaa niyato yasya sevayaa, Paataa Vishnushcha Jagataam Samhartaam Shankarah swayam/ Dhyaayantey yam Suraah Sarvey Munayo Manavastathaa, Sidhhaascha yoginah Santah Prakriyeh param/ Saakaaramcha Niraakaaram Param Swecchhaamayam Vibhum,Varam Varenyam Varadam Varaaham Vara kaaranam/Tapah phalam Tapo-beejam tapasaamcha phalapradam, Swayam Tapah Swarupam cha Sarva rupamcha sarvatah/ Sarvaadhaaram Sarva beejam karma tatkarmanaa phalam, Teshaamcha Phaladaataaram tadbeeja kshaya kaaranam/ Swayam tejah swarupam cha Bhakta –anugraha vigraham, Sevaadhyaanam na ghatatey Bhaktaanaam Vigraham binaa/Tat tejo mandalaakaaram Suryakoti samaprabham, Ateeva Karmayeeyam cha Rupam tatra manoharam/Naveena neerada Shyaamam Sharatpankaja lochanam, Sharad paavarna Chandraasyameeshad bhaaswadaasya samanvitam/ Koti kandarpa laavanyam leelaadhaama manoharam, chandanokshita saavargam Ratna bhushitabhushitam/ Dwibhujam Muraleehastam Peetakousheya vaasasam, Kishora vayasam Shaantam Raadhaakanta manantakam/ Gopaanganaa parivrutam kutrachinnirjaney vaney, Kutrachitraa samadhyastham Raadhayaa parisevitam/ Kutrachid Gopavesham cha veshtitam Gopabaalakaih, Shatashringaachalotkrushtey Ramye viridaavaney vaney/ Nikaram Kaamadhenuunaam rakshatam shishurupinam, Golokey Virajaateerey Paarijaata vaney Vaney/ Venum kvanaantam madhuram gopi-sammoha kaaranam, Niraamaey cha Vaikunthey kutrichiccha chaturbhujam/Lakshmi kaantam paarshadaischa sevitam cha Chaturbhujaiih, Kutrachit Swaamsha rupena  Jagataam paalanaayacha/ Swetadweepey Vishnu rupam padmayaa parisevitam, Kutrachit swaamsha kalayaa Brahmaandey Brahma rupinam/ Shiva swarupam Shivadam Saamshena shivarupinam, Swaatmanah Shodashaamshena Sarva -adhaaram Paraatparam/ Swayam Maha Viraadrupam Vishvogham yasya lomasu, Leelaayaa Swaamshakalayaa jagataam paalanaaya cha/ Naanaavataaram Vibhrantam beejam teshaam sanaatanam, Vaantam Krutrachit santam yoginaam hridaye sataam/ Praana rupam Praaninaam cha Paramaatmaana meeswaram, tam cha stutomashaktaamabalaa Nirgunam Vibhum/ Nirlakshyam cha nireehamcha saaram Vangmanasoparam, yam stotumakshayo nantah Sahasravadanena cha/ Panchavaktraschaturvaktro Gajavaktrah Shadaananah, yam stotrum na kshamaa Maayaa Mohitaa yaya Maayaa/Yam stotum na  kshamaa Shrischa Jadibhutaa Saraswati, Vedaa na Shaktaa yam stotum ko vaa Vidwamscha Vedavit/ Kim stoumi tamaneeham cha shokaartaa  stree Paraatparum/

I salute Paramaatma who is the Cause of Causes, without whom the whole World and its inhabitants are non-existent as he is the under-current and the Evidence of each and every activity of all Beings; he is the fulcrum of the Universe and the Creation of Tri-Gunaatmika Prakriti who in turn is the Creator of every thing including Brahma, Vishnu and Shiva entrusted with their own activities of Srishti, Palana and Samharana; She is also the Creator  of all Devatas, Manus, Siddhaas,Yogis and Saints who are eternally engaged in the devotion of that Paramatma who is far above the Prakriti; that Paramatma who has Visible and at the same time Invisible, who is ‘Aaakara’or possessive of Form, yet ‘Naraakaara’ or without Form; who is the boon, the boon-giver, the reason of giving a boon; the seed, the plant, the  tree,  the fruit and the enjoyer of the fruit, the taste of the fruit as also the destroyer of the fruit. He is a huge fund of Tejas (radiance) but to enable devotees take various Forms, Names, Typical Appearances, and Features. Specified Boons are expected from the Bhaktas like good progeny, knowledge, powers, wealth, good health, fame, or Salvation and indeed he is the instant Provider. He is an Epithet of Radiance with unimaginable shine of crores of Suryas; his Rupa is readily attractive like crores of Kandarpas with the complexion of blue sky with Sharad season’s lotus-like eyes; he has a physique smeared with Sandalwood paste all over and ornamented with jewellery and fresh flower garlands full of intoxicating fragrance; with high shoulders wearing scented and sift silks with a Murali in hands full of youthful vigour in the company of Radhaakanta and countless of Gopikas and Gopabalas; visualised sometimes in the Form of a Bala Gopala who did the miracle of lifting the Govardhana mountain with his litle finger; some times in the most charming Brindavana forests pressing his tender fingers to produce the celestial music of flute leaning on a tree with crossed legs; some other times in yoga nidra while Devi Lakshmi was pressing his tender feet on the Sesha Nag’s bed of coiled softness; yet other times in the Form of Vishnu with four arms adorned with shankha, chakra, gada and Padma while Devas and Sages were singing praiseful hymns and rhythemic utterances of Veda Mantras; while assuming the Swarupa of Parana Shiva at the Shiva dhaama; like a Brahma as the Creator of the ‘Charaachara Jagat’ and as the Veda Swarupa outlining virtues and their practices and recognising the sublimity of the Unique Paramatma; and as the Virat Swarupa with the Universe within him as the make-believe kaleidoscope with endless variations who is at once a reality but a fantasy full of Maya that is visible yet invisble; legible yet illegible; distinct yet amorphous! Devi Malavati finally said that it would never be possible to gauge what Paramatma was all about,even as Tri Murtis failed in defining him/her/it / and this or that or other! Pancha mukha Maha Deva, Chaturmukha Brahma, Gajaanana Ganesha, Shadaanana Kartikeya, Maya herself lost her way in seeking to define Krishna Deva; Lakshmi and Saraswati made determined efforts but in vain; when such was the reality, a grief-striken helpless woman like Malavati could only betray her pettiness to define that Maha Shakti called Paramatma!). 

Brahmanda Nayaka Krishna Kavacha 

OM ASYA SHRI BRAHMANDA PAAVANA KAVACHASYA SAAKSHAAT SHRIHARIH RISHIH, GAYATRI CHHANDAH, SA EVA JAGADEESHWARAH SHRIKRIHNO DEVATAA DHARMAARTHA KAAMA MOKSHESHU VINIYOGAH/

 To this Brahmanda paavana Kavacha, Swayam Shrihari himself is Rishi, Gayatriis Chhanda, I, Shri Krishna, am the Devata and am authorising the following Kavacha to secure Dharma, Artha, Kaama and Moksha; this should be recited three lakh times to enable ‘Siddhi’ (to fructify).

YA BHAVET SIDDHA KAVACHO MAMA TULYO BHAVETTHU SAHA,TEJASAA SIDDHIYOGENA JNAANENA VIKRIMENACHA/ PRANAVO MEY SHIRAH PAATU NAMO RAASESWARAAYACHA, BHAALAM PAAYAANNETRA YUGMAM NAMO RAADHESWARAAYACHA/ KRISHNAM PAAYAACCHHENNA YUGMAM HEY HAREY GHRAANAMEVACHA, JIHVAAKAAM VAHNIJAAYAA THU KRISHNAAYETHI CHA SARVATAH/ SHRI KRISHNAAYA SWAAHETI CHA KANTHAM PAATU SHADAKSHARAH, HREEM KRISHNAAYA NAMO VAKRTAM KLEEM PURVASCHA BHUJADWAYAM NAMO GOPAANGANESHAYA SKANDHAAVASHTAAKSHAROVATU, DANTA PANKTIMOSHTA YUGMAM NAMO GOPEESHVARAAYACHA/ OM NAMO BHAGAVATEY RAASAMANDALESHAAYA SWAHAA, SWAYAM VAKSHASTHALAM PAATU MANTROYAM SHODASHAAKSHARAM/ YEM KRISHNAAYA SWAAHETI CHAKARNA YUGMAM SADAAVATU, OM VISHNAVEY SWAAHETI CHA KANKAALAM SARVATOVATU, OM HARAYE NAMA ITI PRUSHTHAM PAADAM SADAAVATU, OM GOVARDHANA DHAARINEY SWAAHAA SARVASHAREE - RIKAM/ PRAACHYAA MAAM PAATU SHRI KRISHNA AGNEYAAM PAATU MAADHAVAH/ DAKSHINEY PAATU GOPEESHO NAIRRUTYAAM NANDANANDANAH/ VAARUNYAAM PAATU GOVINDO VAAYAVYAAM RAADHIKESWARAH, UTTAREY PAATU RAAMESHA AISHAANYAAM -ACHYUTAH SWAYAM/ SANTATAH SARVATAH PAATU PARO NAARAAYANAH SWAYAM, ITI TEY KANTHITAM BRAHMAN KAVACHAM PARAMA -ADBHUTAM/  MAMA JEEVANA TULYAM CHA YUSHMABHYAM DATTHAMEYVACHA/

(Those who fulfil this Kavacha-by reciting it three lakh times and attain Siddhi-would obtain ‘Tejas’, ‘Yoga’, ‘Jnaana’and ‘Bala-paraakrama’ as well as in my own case; May ‘Omkara’ save my head and my greetings saying Namo Rameswaraaya secure my fore-head; may my reverence saying Namo Radheswaraya protect both of my eyes. Let the shabda Krishna govern my ears; let HeyHarey shelter my nose; let the Swaha mantra save any problem to my tongue; let Krishnaaya swaaha accord my well being; let the ‘Shodashaakshra’ Mantra not create any hardship to my throat; hreem Krishnaaya namah should provide safety to my face; the Mantra Kleem Krishnaaya namah should guard my both hands; let the Ashtaakshari Mantra Namo Gopaanganeshaya guard my teeth and mouth; let this mantra : Om Namo Bhagavatey Raasa mandale -shaa Swaahaa : Let the Raasa Mandala safeguard my chest  by Shri Krishna; Yem Krishnaaya Swaahaa : Let this Mantra save any problem to my ears; Om Vishnavey Swaaha : Let this Mantra protect my ‘Asthipanjara’; Om Haraye namah : Let the Mantra shield my body-back and feet; Om Govardhanoddhaaraya Swaaha : May Shri Krishna provide shelter to my entire body .Let me be safeguarded by Shri Krishna from the East, by Madhava in the Agneya side, Gopeswara in the Southern side; Nandanandana  in the Nirutyakona, Govinda on the western front; Raadhike -swara in the Vayavyakona, Rameswara on the Northern side, Bhagavan Achyuta in the Ishaana kona and let Narayana look after my welfare from all the sides). Shri Krishna said: ‘Brahma! This Parama Kavacha for your total protection and is as good as my own Existence.This Kavacha bestows the Punya of performing Ashwamedha and  Vajapeya Yagnas and should be worn with external and internal purity.

Shiva Kavacha and Shiva Mantraraja 

SANSAARA PAAVANASYAYA KAVACHAYA PRAJAPATHIH, RISHISCHHANDASCHA GAYATRI DEVOHAH CHA MAHESWARA, DHARMAARTHA KAAMAMOKSHESHU VINIYOGAH PRAKIRTITAH/ PANCHALAKSHA JAPEYNAIVA SHIDDHIDAM KAVACHAM BHAVET/ YO BHAVET SIDDHAKAVACHO MAMA TULYO BHAVED BHUVI, TEJASA SIDDHI YOGENA TAPASAA VIKRAMENACHA/ SHAMBHURMEY MASTAKAM PAATU MUKHAM PAATU MAHESHWARAH, DANTAPANKTIM CHA NEELAKANTHOPYA -DHARESHTHUM HARAH SWAYAM/ KANTHAM PAATU CHANDRACHOODAH SKANDHOU VRISHVAAHANAH, VAKSHASTHALAM NEELAKANTHAH PAATU PRUSHTHAM DIGAMBARAH/ SARVAANGAM PAATU VISHVESHAH SARVADIKSHU CHA SARVADAA, SWAPNEY JAAGARANEY CHAIVA STHANURMEY PAATU SANTATAM/ ITI TEY KATHITAM BAANA KAVACHAM PARAMAADBHUTAM, YASMAI KASMAI NA DAATAVYAM GOPANEEYAM PRAYATNATAH/YAT PHALAM SARVA TEERTHAANAAM SNAANENA LABHATEY NARAH,  TAT PHALAM LABHATEY NUNAM KAVACHASWAIVA DHAARANAAT/ IDAM KAVACHAMAJNAATWA BHJENMAAM YAH SUMANDADHIH, SHATA LAKSHA PRAJASTOPI NA MANTRAH SIDDHIDAAYIKAH/

(This Samsaara paavana Shiva Kavacha has Prajapati as Rishi, Gayatri as Chhanda and Maheswara as Devata. Its Viniyoga or usage is to secure Dharma, Artha, Kaama and Moksha: Om asyashri Samsaara paavana naamadheyasya Shiva Kavachasya Prajaapatirrishi Gayatri cchando Maheswaro Devataa Dharaartha Kaama moksha siddhow Viniyogah.The effectiveness of the Kavacha is subject to its recitation by five lakhs and its Siddhi bestows great body-glow, Siddhi yoga and ‘Bala Parakrama’ or Strength and Gallantry equalling none on Earth. The meaning of the Kavacha states: May Shambhu protect my head and Maheswara my face. May Nilakantha shield my teeth and Hara Deva my lips; Chandrachuda my throat and Vrishabha vaahana my shoulders; Nilakantha my chest and Digambara my rear portion; may Vishvesha shield all my limbs from all directions; may Shtaanu Deva defend me always while I sleep or am woken up. Maha Deva told Baanaasura that this Invaluable Kavacha ought not to be taught to every body without discretion and in fact try to keep it confidential. Those who wear this Kavacha yield the fruits of Titha Yatras instantly. Even a dull person would become agile and active

Shiva Mantra Raja : In the past, the following Kalpa Vriksha ‘Mantra Raja’ was handed over to posterity as follows:

OM NAMO MAHAA DEVAAYA NAMAH, OM NAMAS -SIVAAYA!
VANDEY SURAANAAM SAARAMCHA SURESHAM NEELALOHITAM, YOGEESWARAM YOGABEEJAM YOGINAAM CHA SUROORGURUM/ JANAANANDAM  JNAANARUPAM JNAANABEEJAM SANAATANAM, TAPASAAM PHALADAATAARAM DAATAARAM SARVASAMPADAAM/ TAPORUPAM TAPOBEEJAM TAPODHANADHANAM VARAM, VARAM VARENYAM  VARADAMEEDYAM  SIDDHAGANAIRVAREYH/    KAARANAM BHUKTI MUKTEENAM NARAKAARNAVA TAARANAM, ASHUTOSHAM PRASANNAASYAM KARUNAAGARA SAAGARAM/ HIMACHANDANA KUNDENDU KUMUDAAMBHOJA SAMNIBHAM, BRAHMAJYOTIH SWARUPAMCHA BHAKTA -ANUGRAHA VIGRAHAM/ VISHAYAANAM VIBHEDENA VIBHRAANTAM BAHURUPAKAM, JALARUPAM AGNIRUPAMAAKAASHA RUPAMEESWARAM/              
VAAYURUPAM CHANDRARUPAM SUTYARUPAM MAHATPRABHUM, AATMANAH SWAPADAM DAANTUM SAMARTHAMAVA LEELAYAA/ BHAKTA JEEVANAMEESHAM CHA BHAKTAANUGRAHAKAATARAM, VEDAA NA SHAKTAA YAM STOTUM KIMAHAM STOUMI TAM PRABHUM/ APARICCHHINNA MEESHAANAMAHO VAANGMANASOH PARAM, VYAAGHRA CHARMAAMBARADHARAM VRISHAMASTHAM DIGAMBARAM/ TRISHULA PATTISHAADHARAM SASMITAM CHANDRASEKHARAM/ ITYUKTWAA STAVARAAJENA NITYAM BAANAH SAMYUTAH, PRAANAMACCHAMKARAM BHAVATYAA DURVAASHAASCHA MUNEESWARAH/

 (I salute Bhagavan Shiva, Mahadeva, Suresha and Neela lohita! who is the quintessence of all ‘Tatwaas’; the Chief of all Devatas; the embodiment of Yoga as its germinator and its Master; the personification of ‘Jnaana’as Jnaana Swarupa, Jnaana beeja, and Jnaana Pradaata; the Supreme Being of Tapasya, its root, ramifications and phala / the end result; the Fund  of Prosperity, Boons and Benefits to Siddhaganas; the Desire, Sadhana / Facility and Destination of Moksha; the highest Form of Brahma Jyoti; the manifestations of Primary Elements like  Prithvi, Water , Radiance, Air, and Sky as also the Sun and the Moon; the highest  image of Bhakti and its applications; the Magnificent Form unaffected by Desha, Kaala and Vastu ie. Place, Time and Material; that Parameswara beyond recognition of thought, speech and action; and the Digambara Rupa, the Bull-rider, Trishula Dhaari and Chandra Shekhara. That’s how Baanasura saluted Bhagavan Shiva by reciting the above ‘Stavaraja’or the Hymn of Eulogy and bending his head down the reverential feet of Shankara with humility and dedication. And so did Maha Muni Durwasa too.) Those who recite the above ‘Stotra Raja’even for a month with devotion and sincerity every morning would be cured of long standing diseases, imprisonments, childlessness, poverty, and any kind of difficulty in life by the mere lifting of Bhagavan’s Trishula!

Saraswati’s Vishwa Vijaya Kavacha 

Shrunu Vatsa pravakshaami Kavacham Sarva Kaamadam, Shruti saaram Shruti Sukham Shrutyuktam Shruti pujitam/ Uktam Krishnena Golokey Mahyam Brindaa  -vaney Vaney, Raaseshvarena Vibhunaa Raaseyvai Raasa mandaley/ Ateeva gopaneeyam chaKalpavriksha samam param, Ashrutaadbhuta manraanaam Samuhai -scha samanvitam/ Yad dhrutwaa Bhagavaacchhrukrah Sarava daityeshu pujitah, Yad dhrutwaa pathanaad Brahman Buddhimaamscha Brihaspatih/ Pathaanaddhaaranaad gaami Kaveendro Vaalmiko Munih, Swaayambhuvo Manuschaiva yaddhrutwaa Sarva pujitah/ Kanaado  Gautamah Kanvah Paaninih Shakataayanah, Grandhah chakaara yad dhrutwaa Dakshah Kaatyaayanah Swayam/ Shaataatapascha Samvartho Vashishthascha Paraasharah, Yad dhutwaa pathanaad grandham Yagjnyavalkyas -chakaara sah/ Sushyashringo Bharadwajas -chaasteeko Devalastathaa, Jaigeesha vyotha Jaabaalir yad dhrutvaa Sarva pujitaah/

Brahma told Bhrigu that he was giving a Kavacha of Saraswati which was the essence of Shrutis, which was sonorous to the ears, proposed in Vedas and fully approved. Raaseshwara Bhagavan Shri Krishna in Goloka where Raasamandalis were in progress preached this Kavacha which was confidential and unheard by anybody earlier. Shukraachaarya became worthy of worship by all Daityas due to this Kavacha. Brihaspati’s mental sharpness came about due to the power of this. Valmiki came to be known as a ‘Kaveeswara’ only due to the might of this Kavacha. Swayambhu Manu came to be revered due to its constant Recitation. The famous writers viz. Kanaad, Gautam, Kanva, Panini, Shaakataayan, Daksha and Kaatyaayana gained reputation due to this Kavacha. So did Veda Vyasa, Shatatapa, Samvarta, Vasishtha, Paraashara, Yaagnyavakya, Rishya -shringa, Bharadwaja, Devala, Jaigeeshya, and Jaabaali scripted their masterpieces by power of the recitation of this ‘Kavacha

Kavachasyaascha Viprendra Rishireva Prajapatih, Swayam chhandascha Brihati Devataa Shaaradaambika/ Sarva tatwa parignaaney Sarvaardha saadha -neshucha, Kavitaasu cha Sarvaasu viniyogah prakeertitah/ Shreem Hreem Sarasvatyai Swaha Shiromey paatu Sarvatah/ Shree Vaagdevataayai swaahaa bhaalam mey sarvadaavatu/ Om Saraswatyai swaaheti shrotrey paatu nirantaram, Om Shreem Hreem Bhaaratyai swaahaa netra yugmam sadaavatu/ Aim hreem Vaagvaadinyai swaahaa naasaam mey sarvatovatu, Om Hreem Vidyaadhishthaatu Devyai Swaahaa oshtham sadaavatu/ Om Shrim Hreem baahvyai swaaheti danta panktim sadaavatu, Emityekaaksharo Mantro mama kantham sadaavatu/ Om Shreem Hreem paatu mey greevaam skandhoumey Shreem sadaavatu, Om Shreem Vidyaadhi -shtaatru Devayai swaahaa vakshah sadaavatu/ Om Hreem Vidyaaswarupaayai swaahaamey paatu naabhikaam, Om Hreem kleem Vaanyai swaaheti mama hastow sadaavatu/ Om Sarva varnaatmikaayai paada yugmam sadaavatu, Om Vaagaadhishthaatu Devyai swaaha Sarvam sadaavatu/ Om Sarva kantha vaasinyai swaahaa praachyaam sadaavatu, Om Hreem Jihvaagra vaasinyai swaahaagnidishi rakshatu/ Om Aaim  Hreem Shreem Kleem Saraswatyai Budha jananyai Swaahaa, Satatam Mantra raajeyam dakshiney -maam sadaavatu/ Aim Hreem Shreem Trayksharo Mantro Naairyuttyaam mey sadaavatu, Kavi jihvaagra vaasinyai swaaha maam vaarunovatu/ Om Sarvaambi -kaayai swaahaa vaayavye maam sadaavatu, Om Aim Shreem Gadya padya vaasinyai swaahaa maamuttharevatu/ Aim Sarva shastra vaasinyai swahaishaanyam sadaavatu, Om Hreem Sarva pujitaayai  swaahachhodhruvam sadaavatu/ Aim Hreem Pustaka vaasinyai swaahaadho maam sadaavatu, Om Grandha rupaayai swaahaa maam sarvatovatu/ Iti tey kathitam Vipra Brahma mantraugha vigraham, Idam Viswa jayam naama Kavacham Brahma rupakam/ Puraashrutam Dharma vaktraat Parvatey Gandhamaa -daney, Tawa sneyhaanmaya khyaatam pravarttavyam na kasyachit/ Gurumabhyarchya vidhivadsnaanaalamkaara chanadanaih, Pranamya dandavavadbhumou kavacham dhaarayet sudheeh/ Pancha laksha japeynaiva siddham tu Kavacham bhavet, Yadi syaat siddha kavacho Brihaspati samo bhavet/ Mahaavaagmi Kaveendrascha Trailokya vijayee bhavet, Shakroti sarvam jeytum cha Kavachasya prasaadatah/

Kavachasyaascha Viprendra Rishireva Prajapatih, Swayam chhandascha Brihati Devataa Shaaradaambika/ Sarva tatwa parignaaney Sarvaardha saadha -neshucha, Kavitaasu cha Sarvaasu viniyogah prakeertitah/ Shreem Hreem Sarasvatyai Swaha Shiromey paatu Sarvatah/ Shree Vaagdevataayai swaahaa bhaalam mey sarvadaavatu/ Om Saraswatyai swaaheti shrotrey paatu nirantaram, Om Shreem Hreem Bhaaratyai swaahaa netra yugmam sadaavatu/ Aim hreem Vaagvaadinyai swaahaa naasaam mey sarvatovatu, Om Hreem Vidyaadhishthaatu Devyai Swaahaa oshtham sadaavatu/ Om Shrim Hreem baahvyai swaaheti danta panktim sadaavatu, Emityekaaksharo Mantro mama kantham sadaavatu/ Om Shreem Hreem paatu mey greevaam skandhoumey Shreem sadaavatu, Om Shreem Vidyaadhi -shtaatru Devayai swaahaa vakshah sadaavatu/ Om Hreem Vidyaaswarupaayai swaahaamey paatu naabhikaam, Om Hreem kleem Vaanyai swaaheti mama hastow sadaavatu/ Om Sarva varnaatmikaayai paada yugmam sadaavatu, Om Vaagaadhishthaatu Devyai swaaha Sarvam sadaavatu/ Om Sarva kantha vaasinyai swaahaa praachyaam sadaavatu, Om Hreem Jihvaagra vaasinyai swaahaagnidishi rakshatu/ Om Aaim  Hreem Shreem Kleem Saraswatyai Budha jananyai Swaahaa, Satatam Mantra raajeyam dakshiney -maam sadaavatu/ Aim Hreem Shreem Trayksharo Mantro Naairyuttyaam mey sadaavatu, Kavi jihvaagra vaasinyai swaaha maam vaarunovatu/ Om Sarvaambi -kaayai swaahaa vaayavye maam sadaavatu, Om Aim Shreem Gadya padya vaasinyai swaahaa maamuttharevatu/ Aim Sarva shastra vaasinyai swahaishaanyam sadaavatu, Om Hreem Sarva pujitaayai  swaahachhodhruvam sadaavatu/ Aim Hreem Pustaka vaasinyai swaahaadho maam sadaavatu, Om Grandha rupaayai swaahaa maam sarvatovatu/ Iti tey kathitam Vipra Brahma mantraugha vigraham, Idam Viswa jayam naama Kavacham Brahma rupakam/ Puraashrutam Dharma vaktraat Parvatey Gandhamaa -daney, Tawa sneyhaanmaya khyaatam pravarttavyam na kasyachit/ Gurumabhyarchya vidhivadsnaanaalamkaara chanadanaih, Pranamya dandavavadbhumou kavacham dhaarayet sudheeh/ Pancha laksha japeynaiva siddham tu Kavacham bhavet, Yadi syaat siddha kavacho Brihaspati samo bhavet/ Mahaavaagmi Kaveendrascha Trailokya vijayee bhavet, Shakroti sarvam jeytum cha Kavachasya prasaadatah/

 

 samadhi (Sanskrit: "standing within one's Self; sameness; contemplation; union, wholeness; completion, accomplishment.") which represents "super consciousness"; "complete absorption into the absolute", "Universal Consciousness" — is the state of true yoga, in which the meditator and the object of meditation are one. The separation of manas (mind) from the body, and its union with the paramatma (Universal Consciousness, Godhead); the complete “forgetting” of the “small self” (Jivatman) and mergence with the unchanging “Higher Self” (paramatma). The eighth of Patanjali’s Ashtanga Yoga (“eight limbs of Yoga”).
Samadhi is of two levels. The first is savikalpa samadhi ("enstasy with form or seed"), identification or oneness with the essence of an object. Its highest form is the realization of the primal substratum or pure consciousness, satchidananda. The second is nirvikalpa samadhi ("enstasy without form or seed"), identification with the Self, in which all modes of consciousness are transcended and Absolute Reality, Brahman, beyond time, form and space, is experienced. This brings in its aftermath a complete transformation of consciousness. In Classical Yoga, nirvikalpa samadhi is known as asamprajnata samadhi, "supraconscious enstasy" — samadhi, or beingness, without thought or cognition, prajna. Savikalpa samadhi is also called samprajnata samadhi, "conscious enstasy."

Description

When we succeed in becoming so absorbed in something that our mind becomes completely one with it, we are in a state of samadhi. Samadhi means "to bring together, to merge". In samadhi our personal identities completely disappear. At the moment of samadhi none of that exists anymore. We become one with the Divine Entity.
During samadhi, we realize what it is to be an identity without differences, and how a liberated soul enjoys a pure awareness of this pure identity. The conscious mind drops back into that unconscious oblivion from which it first emerged. The final stage terminates at the instant the soul is freed. The absolute and eternal freedom of an isolated soul is beyond all stages and beyond all time and place. Once freed, it does not return to bondage.
The perfection of samadhi embraces and glorifies all aspects of the self by subjecting them to the light of understanding. The person capable of samadhi retains his/her individuality and person, but is free of the emotional attachment to it.
loka, (Sanskrit: "world"; "realm"; "abode"; "dimension"; or "plane of existence") from loc, "to shine, be bright, visible." — the universe or any particular division of it. A dimension of manifest existence; cosmic region. Each loka reflects or involves a particular range of consciousness. The most common division of the universe is the triloka, or three worlds (Bhuloka, Antarloka and Brahmaloka), each of which is divided into seven regions. Corresponds to any of the 14 worlds (visible and invisible) inhabited by living beings.

The division of lokas

Sometimes different “planes” or “realms” lokas are posited, which are corresponding “environments” for the different bodies: these are the bhûrloka (earth), bhuvarloka (the subtle planes or atmosphere), svarloka (the heavenly realm), maharloka, janarloka (these first five correspond to the panchakoshas — "five koshas"), and then there are the highest lokas, sometimes known as tapoloka, satyaloka, siddhaloka, and brahmaloka.
Scriptures offer several cosmological perspectives, most importantly sapta urdhvaloka (seven upper worlds) and sapta adholoka (seven lower worlds), which correspond to the 14 chakras and make up the "world-egg of God," the universe, called Brahmanda.

Sapta Urdhvaloka — the seven upper worlds

The seven “upper worlds” are a more detailed breakdown of the “three worlds”. The second, third and fourth comprise the subtle plane. The highest three comprise the causal plane. From the perspective of the seven worlds, the Brahmaloka is of three levels: Janaloka, "creative plane" (vishuddha chakra); Tapoloka, "plane of austerity" (ajna chakra); and Satyaloka, "plane of reality" (sahasrara chakra).

			Stulaloka (gross plane). The material universe, the physical plane or earthly regions.
1.	bhuloka	Earth world.	the world perceived through the five senses.
antarloka (Inner or in-between world)			sukshmaloka (subtle plane). The mental and emotional sphere, occupied by angels, spirits and devas (divine beings).
2.	bhuvarloka		Space between earth and the sun, inhabited by semi-divine beings. The areal region, the atmosphere, the life-force.
3.	svarloka		Region between the sun and polar star, the heaven of the god Indra
4.	maharloka		The abode of great sages and enlightened beings.
brahmaloka (World of Gods)			Karanaloka (causal plane). The spiritual universe of the Mahadevas, ‘great radiant entities,’ the gods and highly evolved souls
5.	janaloka	creative plane	Abode of the sons of God Brahma.
6.	taparloka	plane of austerity	Abode of tapas or of other deities
7.	satyaloka	plane of reality	Abode of Truth or of Brahma, where atman are released from the necessity of rebirth.

Sapta Adholoka — the seven lower worlds

Collectively known as Naraka or Patala, are (from highest to lowest) Put, Avichi, Samhata, Tamisra, Rijisha, Kudmala and Kakola.

Planes of Existence

From the Saiva Agamic perspective of the 36 tattvas, the pure sphere, shuddha maya — the first five tattvas — is subdivided into 33 planes of existence. The "pure-impure" realm, shuddhashuddha maya — the seven tattvas from maya tattva to purusha — contains 27 planes of existence. The ashuddha ("impure") realm — of 24 tattvas — has 56 planes of existence
 

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samskara (Sanskrit: "patterned or conditioned behaviors; subconscious tendencies; worldly life; impression.") — 1. The imprints left on the subconscious mind by experience (from this or previous lives), which then color all of life, one's nature, responses, states of mind, etc. 2. A sacrament or rite done to mark a significant transition of life. These make deep and positive impressions on the mind of the recipient, inform the family and community of changes in the lives of its members and secure inner-world blessings. The numerous samskaras are outlined in the Grihya Shastras. Most are accompanied by specific mantras from the Vedas.

The Sixteen Samskaras

Artha Panchaka — The Five Requirements. There are the five categories of spiritual knowledge which one needs to study, reflect upon, realize and practice in order to progress spiritually. These are:-


antahkarana
antahkarana (Sanskrit: "inner conscience" or "the manifest mind") — the Mental faculty of the sukshma-sharira (astral body), comprising intellect, instinct and ego. It consists of 1. manas (the mind), 2. chitta (the memory), 3. buddhi (the intellect) and 4. ahańkāra (the ego).

4	ahańkāra	"I-maker," egoity
3	buddhi	knows, decides, judges, and discriminates
2	chitta	storage of impressions
1	manas	sensory, processing mind

The Four Functions of the Mind

There are four functions of the Mental faculty or Mind (represented with a capital M in English). In Sanskrit these four functions are designated as manas, buddhi, ahamkara and chitta.
Manas is ordinary, indeterminate thinking — just being aware that something is there and automatically registers the facts which the senses perceive.
The subconscious action, memory, etc., is caused by chitta. The function of chitta is chinta (contemplation), the faculty whereby the Mind in its widest sense raises for itself the subject of its thought and dwells thereon.
Buddhi determines, decides and logically comes to a conclusion that something is such-and-such a thing. That is another aspect of the operation of the psyche — buddhi or intellect. buddhi, on attending to such registration, discriminates, determines, and cognizes the object registered, which is set over and against the subjective self by ahańkāra.
Ahamkara — ego, affirmation, assertion, 'I know'. "I know that there is some object in front of me, and I also know that I know. I know that I am existing as this so-and-so." This kind of affirmation attributed to one's own individuality is the work of ahamkara, known as egoism.

Hierarchical relationship

There is a definite hierarchical relationship between the four parts of the mind from Mana to Ahankar in ascending order. Mana, being intangible hence superior than the body and sensory organs can control them but it can’t control or perceive Chitta as it is superior to Mana. Chitta can’t perceive Buddhi and Buddhi can’t perceive Ahankar. Ahankar being the subtlest of the four can perceive all these parts of the mind as well as the gross physical body. Asmita, the ‘Id’ is not included in the foursome called Antahkaran, as it is still above and subtler in the hierarchy.

The Mind perceives the world through the five senses

Our mind perceives the world around us through the five senses, namely, sound, touch, sight, taste and smell, aided by the five respective sensory organs the ears, skin, eyes, tongue and nose. When our Mind desires to know an external object, it activates the sensory organ or organs necessary for the purpose, engulfs the object through that organ and collects the necessary information of the object. The part of mind performing the above task is called Manas and the above act is called Manan. The part of the Mind thinking and visualizing the objects, events and experiences from the past or the future is called the Chitta and this act is called Chintan. It is necessary to take note of the fact that in the process of Chintan the outer object is absent. The part of Mind that records the accumulated conclusive knowledge on brain neurons and help recalling the same as and when required is called Buddhi. The ever-present awareness of the above three actions, like ‘I, so and so, am knowing this particular object, I am internalizing the knowledge so acquired, I hold so much accumulated knowledge’, is the fourth part of the Mind, which is called Ahankar

arishadvarga — the six passions of mind or enemies of desire, kama (lust), krodha (anger), lobha (greed), moha (delusion), mada (pride) and matsarya (jealousy), the negative characteristics which prevent man from realizing the atman (Reality that is his True Being).

• kama — lust, craze, desire
• krodha — anger, hatred
• lobha — greed, miserliness, narrow minded
• moha — delusory emotional attachment
• mada or ahankara — pride, stubborn mindedness
• matsarya — envy, jealousy, show or vanity, and pride

Kama and krodha or lust and anger are responsible for all kinds of difficult experiences which we have in our lives.
With the false ego ("I-ness") up and active, all our acting in the world becomes selfish and evil. Hence there is no other factor causing the illusory duality and the repeated pain and delusion it entails than the psychological ego-sense. When the materially identified ego has sided with the materialistic forces of creation (Maya), it is said to have the following faults: kama, krodha, lobha, moha, mada or ahankara, and matsarya. Also called evil passions, man's Spiritual heritage constantly gets looted by these internal thieves (and their numerous variations), causing him to lose knowledge of his True Being.
If a fellow is virtually a prisoner of arishadvargas (the six internal enemies of kama, krodha, lobha, moha, mada and matsarya) then his life is totally governed by the destiny. As a person moves ahead on the path of self-realization, the grip of the destiny over him loosens and he gets more and more leverage to change his destiny. When a person identifies himself with the self, then, he becomes part of the destiny power. His power of mere sankalpa is good enough to materialize and change any situation either for good or bad according to his sankalpa.

Commentaries

Panchaklesha

panchaklesha (Sanskrit: “five hindrances”) — to spiritual growth: avidya (ignorance), asmita (egoism), abhinivesha (clinging to life), raga (cravings), dwesha (aversions); also considered the “five roots” of all problems of human existence; the motivating factors which drive humans to act in such ways as to produce and perpetuate Karma.

The five kinds of afflictions

guna

The Gunas

According to the Sankhya philosophy, Prakriti is composed of three Gunas or forces, called Sattva (purity, light, harmony), Rajas (passion, activity, motion) and Tamas (inertia, darkness, inertness, inactivity). Guna means a cord. The Gunas bind the Self with a triple bond.
These Gunas are not the Nyaya-Vaiseshika Gunas. They are the actual substances or ingredients, of which Prakriti is constituted. They make up the whole world evolved out of Prakriti. They are not conjoined in equal quantities, but in varying proportions, one or the other being in excess. Just as Sat-Chit-Ananda is the Vedantic trinity, so also the Gunas are the Sankhyan trinity.

Interaction Between the Gunas Leads to Evolution

The three Gunas are never separate. They support one another. They intermingle with one another. They are intimately related as the flame, the oil and the wick of a lamp. They form the very substance of Prakriti. All objects are composed of the three Gunas. The Gunas act on one another. Then there is evolution or manifestation. Destruction is only non-manifestation.
The Gunas are the objects. Purusha is the witness-subject. Prakriti evolves under the influence of Purusha. Mahat or the Great (Intellect), the Cause of the whole world, is the first product of the evolution of Prakriti. Ahankara arises after Buddhi. Agency belongs to Ahankara. It is the principle that creates individuality. Mind is born of Ahankara. It carries out the orders of the will through the organs of action (Karma Indriyas). It reflects and doubts (Sankalpa-Vikalpa). It synthesises the sense-data into percepts. The mind takes part in both perception and action. There is no separate Prana Tattva in the Sankhya system. The Vedanta system has a separate Prana Tattva. In the Sankhya system, mind, with the organs, produces the five vital airs. Prana is a modification of the senses. It does not subsist in their absence.

Characteristics of the Three Gunas

Sattva is equilibrium. When Sattva prevails, there is peace or tranquillity. Rajas is activity which is expressed as Raga-Dvesha, likes or dislikes, love or hatred, attraction or repulsion. Tamas is that binding force with a tendency to lethargy, sloth and foolish actions. It causes delusion or non-discrimination.
When Sattva is predominant, it overpowers Rajas and Tamas. When Rajas is dominant, it overpowers Sattva and Tamas. When Tamas is predominant, it overpowers Rajas and Sattva.

How Man is Affected by the Three Gunas

There are three Gunas in every man. Sometimes, Sattva prevails in him. Then he is calm and tranquil. He reflects and meditates. At other times, Rajas prevails in him and he does various sorts of worldly activities. He is passionate and active. Sometimes, Tamas prevails. He becomes lazy, dull, inactive and careless. Tamas generates delusion.
Again, one of these Gunas is generally predominant in different men. A Sattvic man is virtuous. He leads a pure and pious life. A Rajasic man is passionate and active. A Tamasic man is dull and inactive.
Sattva makes a man divine and noble, Rajas makes him thoroughly human and selfish, and Tamas makes him bestial and ignorant. There is much Sattva in a sage or saint and there is much Rajas in a soldier, politician and businessman.
adhyatma prasara (Sanskrit: "evolution of the Self") — the Self's evolution is a progressive unfoldment, growth and maturing toward its inherent, divine destiny, which is complete merger with Brahman. In its essence, the Self is ever perfect. But as an individual soul body emanated by Brahman, it is like a small seed yet to develop. As an acorn needs to be planted in the dark underground to grow into a mighty oak tree, so must the Self unfold out of the darkness of the malas to full maturity and realization of its innate oneness with Brahman. The Self evolves by taking on denser and denser sheaths — cognitive, instinctive-intellectual and pranic — until finally it takes birth in physical form in the bhuloka. Then it experiences many lives, maturing through the samsara (reincarnation process). Thus, from birth to birth, the Self learn and mature. See: mala, moksha, samsara, vishvagrasa.

Description

Evolution is the result of experience and the lessons derived from it. There are young atma (Self) just beginning to evolve, and old atma nearing the end of their earthly sojourn. In Saiva Siddhanta, evolution is understood as the removal of fetters which comes as a natural unfoldment, realization and expression of one's true, self-effulgent nature. This ripening or dropping away of the mala (soul's bonds) is called malaparipaka. The realization of the Self nature is termed svanubhuti (experience of the Self).
Self Realization leads to moksha, liberation from the three malas and the reincarnation cycles. Then evolution continues in the celestial worlds until the soul finally merges fully and indistinguishably into Supreme Brahman, the Primal Self, Parameshvara. In his Tirumantiram, Rishi Tirumular calls this merger vishvagrasa, "total absorption. The evolution of the Self is not a linear progression, but an intricate, circular, many-faceted mystery. Nor is it at all encompassed in the Darwinian theory of evolution, which explains the origins of the human form as descended from earlier primates.

atma anubhavam



Om Tat Sat
                                                        
(Continued...) 



_{(My humble salutations to  Veda wicki dot and Philosophers, Historians for the collection)}