श्रीदेव्यथर्वशीर्षम्
Shri Devi atharvashirsha
devi atharvashirsha benefitsDevi Atharvashirsha Sanskrit, Hindi, English, Marathi translation
श्रीदेव्यथर्वशीर्षम्
देवी आराधना आश्विन शुक्ल पक्ष की प्रतिपदा से महानवमी तक की जाती है।
सप्तशती में कुछ ऐसे भी स्तोत्र एवं मंत्र हैं, जिनके विधिवत पारायण से इच्छित मनोकामना की पूर्ति होती है।
इसका प्रयोग करने वाले साधक को संस्कृत को सुस्पष्ट रूप से पढना आना चाहिए और उच्चारण भी सुस्पष्ट होना चाहिए अन्यथा गलत उच्चारण से हानि भी हो सकती है
इस दिन और इस योग काल में साधक स्नान करके मुहूर्त के समय देवी की प्रतिमा के सामने शुद्ध घी का दीपक जलाकर , जल का लोटा रखकर आसन पर बैठ जाये तदुपरांत देव्यथार्वशीर्ष के 11, 21, 108, 1008 यथा शक्ति पाठ का संकल्प ले और पाठ शुरू करे इसका प्रयोग विभिन्न प्रकार से किया जाता है
दीक्षित साधक ही इस साधना के अधिकारी हैं
देवी आराधना आश्विन शुक्ल पक्ष की प्रतिपदा से महानवमी तक की जाती है।
सप्तशती में कुछ ऐसे भी स्तोत्र एवं मंत्र हैं, जिनके विधिवत पारायण से इच्छित मनोकामना की पूर्ति होती है।
इसका प्रयोग करने वाले साधक को संस्कृत को सुस्पष्ट रूप से पढना आना चाहिए और उच्चारण भी सुस्पष्ट होना चाहिए अन्यथा गलत उच्चारण से हानि भी हो सकती है
श्री देव्या अथर्व शीर्ष सिद्धि विधान और प्रयोग
अमृतसिद्धि योग (अश्विनी नक्षत्र युक्त मंगलवार) के योग में देव्या अथर्व शीर्ष का पाठ करें !इस दिन और इस योग काल में साधक स्नान करके मुहूर्त के समय देवी की प्रतिमा के सामने शुद्ध घी का दीपक जलाकर , जल का लोटा रखकर आसन पर बैठ जाये तदुपरांत देव्यथार्वशीर्ष के 11, 21, 108, 1008 यथा शक्ति पाठ का संकल्प ले और पाठ शुरू करे इसका प्रयोग विभिन्न प्रकार से किया जाता है
दीक्षित साधक ही इस साधना के अधिकारी हैं
देव्या अथर्व शीर्ष पाठ नीचे संस्कृत, हिंदी, मराठी व् english में दिया गया है:-
दुर्गा सप्तशती पाठ
नवरात्र में शक्ति साधना व कृपा प्राप्ति का का सरल उपाय दुर्गा सप्तशती का पाठ है। नवरात्र के दिवस काल में सविधि मां के कलश स्थापना के साथ शतचंडी, नवचंडी, दुर्गा सप्तशती और देवी अथर्वशीर्ष का पाठ किया जाता है। दुर्गा सप्तशती के पाठ के कई विधि विधान है। दुर्गा सप्तशती महर्षि वेदव्यास रचित मार्कण्डेय पुराण के सावर्णि मन्वतर के देवी महात्म्य के 700 श्लोक का एक भाग है। दुर्गा सप्तशती में अध्याय एक से तेरह तक तीन चरित्र विभाग हैं। इसमें 700 श्लोक हैं।
दुर्गा सप्तशती के छह अंग तेरह अध्याय को छोड़कर हैं। कवच, कीलक, अर्गला दुर्गा सप्तशती के प्रथम तीन अंग और प्रधानिक आदि तीन रहस्य हैं। इसके अलावा और कई मंत्र भाग है जिसे पूरा करने से दुर्गा सप्तशती पाठ की पूर्णता होती है। इस संदर्भ में विद्वानों में मतांतर है। दुर्गा-सप्तशती को दुर्गा-पाठ, चंडी-पाठ से भी संबोधित करते हैं। चंडी पाठ में छह संवाद है।
दुर्गा सप्तशती के सात सौ श्लोक जिन्हें मूलत: तीन चरित्र, प्रथम, मध्यम और उत्तम चरित्र में विभाजित किया गया है। महाकाली के आराधनायुक्त प्रथम चरित्र में केवल पहला अध्याय, मध्यम चरित्र में दूसरे से चौथा यानी तीन अध्याय हैं। इसमें मां लक्ष्मी के स्वरूप का वर्णन है, जबकि उत्तम चरित्र में मां सरस्वती की आराधना के पांच से तेरह यानी नौ अध्याय हैं। दुर्गा सप्तशती में प्रारम्भ और अंत में वर्णित देवी कवच, अर्गला, कीलक तथा सिद्ध कुंजिका स्तोत्र के साथ ही साथ राशि के अनुसार एक अध्याय का भी पठन नवरात्र के नौ दिनों में किया जाए तो जीवन में मंगल होता है।
महर्षि मेधा ने सर्वप्रथम राजा सुरथ और समाधि वैश्य को दुर्गा का चरित्र सुनाया। तदनंतर यही कथा महर्षि मृकण्डु के पुत्र चिरंजीवी मार्कण्डेय ने मुनिवर भागुरि को सुनाई। यही कथा द्रोण पुत्र पक्षिगण ने महर्षि जैमिनी से कही। जैमिनी महर्षि वेदव्यास जी के शिष्य थे। यही कथा संवाद महर्षि वेदव्यास ने मार्कण्डेय पुराण में यथावत् क्रम वर्णन कर लोकोपकार के लिए संसार में प्रचारित की। इस प्रकार दुर्गा सप्तशती में दुर्गा के चरित्रों का वर्णन है।
मार्कण्डेय पुराण में ब्रह्माजी ने मनुष्यों के रक्षार्थ परम गोपनीय साधन, कल्याणकारी देवी कवच एवं परम पवित्र उपाय संपूर्ण प्राणियों को बताया, जो देवी के नौ मूर्ति-स्वरूप हैं, जिन्हें 'नव दुर्गा' कहा जाता है। उनकी आराधना आश्विन शुक्ल पक्ष की प्रतिपदा से महानवमी तक की जाती है। श्री दुर्गा सप्तशती का पाठ मनोरथ सिद्धि के लिए किया जाता है; क्योंकि श्री दुर्गा सप्तशती दैत्यों के संहार की शौर्य गाथा से अधिक कर्म, भक्ति एवं ज्ञान की त्रिवेणी हैं। यह श्री मार्कण्डेय पुराण का अंश है। यह देवी महात्म्य धर्म, अर्थ, काम एवं मोक्ष चारों पुरुषार्थों को प्रदान करने में सक्षम है। सप्तशती में कुछ ऐसे भी स्तोत्र एवं मंत्र हैं, जिनके विधिवत पारायण से इच्छित मनोकामना की पूर्ति होती है।
जाप विधिः नवरात्रि के प्रतिपदा के दिन घटस्थापना के बाद संकल्प लेकर प्रातः स्नान करके दुर्गा की मूर्ति या चित्र की पंचोपचार या दक्षोपचार या षोड्षोपचार से गंध, पुष्प, धूप, दीपक नैवेद्य निवेदित कर पूजा करें। मुख पूर्व या उत्तर दिशा की ओर रखें। शुद्ध-पवित्र आसन ग्रहण कर रुद्राक्ष या तुलसी या चंदन की माला से मंत्र का जाप एक माला से पांच माला तक पूर्ण कर अपना मनोरथ कहें। पूरे नवरात्र जाप करने से वांछित मनोकामना अवश्य पूरी होती है। समयाभाव में केवल 10 बार मंत्र का जाप निरंतर प्रतिदिन करने पर भी माँ दुर्गा प्रसन्न हो जाती हैं। दुर्गेदुर्गति नाशिनी जय जय॥
देवी का ध्यान मंत्रः
देवी प्रपन्नार्तिहरे प्रसीद प्रसीद मातर्जगतोsखिलस्य। प्रसीद विश्वेतरि पाहि विश्वं त्वमीश्चरी देवी चराचरस्य।
इस प्रकार भगवती से प्रार्थना कर भगवती के शरणागत हो जाएं। देवी कई जन्मों के पापों का संहार कर भक्त को तार देती है। वही जननी सृष्टि की आदि, अंत और मध्य है।
देवी से प्रार्थना करें: शरणागत-दीनार्त-परित्राण-परायणे! सर्वस्यार्तिंहरे देवि! नारायणि! नमोऽस्तुते॥
सर्वकल्याण एवं शुभार्थ प्रभावशाली माना गया हैः सर्व मंगलं मांगल्ये शिवे सर्वाथ साधिके। शरण्येत्र्यंबके गौरी नारायणि नमोस्तुऽते॥
बाधा मुक्ति एवं धन-पुत्रादि प्राप्ति के लिएः सर्वाबाधा विनिर्मुक्तो धन-धान्य सुतान्वितः। मनुष्यों मत्प्रसादेन भवष्यति न संशय॥
सर्वबाधा शांति के लिएः सर्वाबाधा प्रशमनं त्रैलोक्यस्याखिलेश्वरि। एवमेव त्वया कार्यमस्मद्दैरिविनाशनम्।।
आरोग्य एवं सौभाग्य प्राप्ति के लिए इस चमत्कारिक फल देने वाले मंत्र को स्वयं देवी दुर्गा ने देवताओं को दिया हैः देहि सौभाग्यं आरोग्यं देहि में परमं सुखम्। रूपं देहि जयं देहि यशो देहि द्विषोजहि॥
अर्थातः शरण में आए हुए दीनों एवं पीडि़तों की रक्षा में संलग्न रहने वाली तथा सब की पीड़ा दूर करने वाली नारायणी देवी! तुम्हें नमस्कार है। देवी से प्रार्थना कर अपने रोग, अंदरूनी बीमारी को ठीक करने की प्रार्थना भी करें। ये भगवती आपके रोग को हरकर आपको स्वस्थ कर देंगी।
विपत्ति नाश के लिएः शरणागतर्दनार्त परित्राण पारायणे। सर्व स्यार्ति हरे देवि नारायणि नमोऽतुते॥
मोक्ष प्राप्ति के लिएः त्वं वैष्णवी शक्तिरनन्तवीर्या। विश्वस्य बीजं परमासि माया।। सम्मोहितं देवि समस्तमेतत्। त्वं वैप्रसन्ना भुवि मुक्त हेतु:।।
शक्ति प्राप्ति के लिएः सृष्टिस्थितिविनाशानां शक्तिभूते सनातनि। गुणाश्रये गुणमये नारायणि नमोह्यस्तु ते।।
अर्थातः तुम सृष्टि, पालन और संहार की शक्ति भूता, सनातनी देवी, गुणों का आधार तथा सर्वगुणमयी हो। नारायणि! तुम्हें नमस्कार है।
रक्षा का मंत्रः शूलेन पाहि नो देवि पाहि खड्गेन चाम्बिके। घण्टास्वनेन न: पाहि चापज्यानि: स्वनेन च।।
अर्थातः देवी! आप शूल से हमारी रक्षा करें। अम्बिके! आप खड्ग से भी हमारी रक्षा करें तथा घण्टा की ध्वनि और धनुष की टंकार से भी हमलोगों की रक्षा करें।
रोग नाश का मंत्रः रोगानशेषानपहंसि तुष्टा रुष्टा तु कामान सकलानभीष्टान्। त्वामाश्रितानां न विपन्नराणां त्वामाश्रिता हाश्रयतां प्रयान्ति।
अर्थातः देवी! तुम प्रसन्न होने पर सब रोगों को नष्ट कर देती हो और कुपित होने पर मनोवांछित सभी कामनाओं का नाश कर देती हो। जो लोग तुम्हारी शरण में जा चुके है। उनको विपत्ति तो आती ही नहीं। तुम्हारी शरण में गए हुए मनुष्य दूसरों को शरण देने वाले हो जाते हैं।
दु:ख-दारिद्र नाश के लिएः दुर्गे स्मृता हरसि भीतिमशेषजन्तो:। स्वस्थै स्मृता मतिमतीव शुभां ददासि।। द्रारिद्र दु:ख भयहारिणि का त्वदन्या। सर्वोपकारकारणाय सदाह्यद्र्रचिता।।
ऐश्वर्य, सौभाग्य, आरोग्य, संपदा प्राप्ति एवं शत्रु भय मुक्ति-मोक्ष के लिएः ऐश्वर्य यत्प्रसादेन सौभाग्य-आरोग्य सम्पदः। शत्रु हानि परो मोक्षः स्तुयते सान किं जनै॥
भय नाशक दुर्गा मंत्रः सर्व स्वरूपे सर्वेशे सर्वशक्ति समन्विते, भयेभ्यास्त्रहिनो देवी दुर्गे देवी नमोस्तुते।
स्वप्न में कार्य सिद्घि-असिद्घि जानने के लिएः दुर्गे देवि नमस्तुभ्यं सर्वकामार्थ साधिके। मम सिद्घिमसिद्घिं वा स्वप्ने सर्व प्रदर्शय।।
अर्थातः शरणागत की पीड़ा दूर करने वाली देवी हम पर प्रसन्न होओ। संपूर्ण जगत माता प्रसन्न होओ। विश्वेश्वरी! विश्व की रक्षा करो। देवी! तुम्ही चराचर जगत की अधिश्वरी हो।
मां के कल्याणकारी स्वरूप का वर्णनः सृष्टिस्थिति विनाशानां शक्तिभूते सनातनि। गुणाश्रये गुणमये नारायणि! नमोऽस्तुते॥
अर्थातः हे देवी नारायणी! तुम सब प्रकार का मंगल प्रदान करने वाली मंगलमयी हो। कल्याणदायिनी शिवा हो। सब पुरुषार्थों को सिद्ध करने वाली शरणागतवत्सला, तीन नेत्रों वाली एवं गौरी हो, तुम्हें नमस्कार है। तुम सृष्टि पालन और संहार की शक्तिभूता सनातनी देवी, गुणों का आधार तथा सर्वगुणमयी हो। नारायणी! तुम्हें नमस्कार है।
इस प्रकार देवी उनकी शरण में जाने वालों को इतनी शक्ति प्रदान कर देती है कि उस मनुष्य की शरण में दूसरे लोग आने लग जाते हैं। देवी धर्म के विरोधी दैत्यों का नाश करने वाली है। देवताओं की रक्षा के लिए देवी ने दैत्यों का वध किया। वह आपके आतंरिक एवं बाह्य शत्रुओं का नाश करके आपकी रक्षा करेगी। आप बारंबार उसकी शरणागत हो एवं स्वरमय प्रार्थना करें।
हे सर्वेश्वरी! तुम तीनों लोकों की समस्त बाधाओं को शांत करो और हमारे शत्रुओं का नाश करती रहो। पुन: भगवती के शरणागत जाकर भगवती चरित्र को पढ़ने, उनका गुणगान करने मात्र से सर्वबाधाओं से मुक्त होकर धन, धान्य एवं पुत्र से संपन्न होंगे। इसमें तनिक भी संदेह नहीं। भगवती के प्रादुर्भाव की सुंदर गाथाएं सुनकर मनुष्य निर्भय हो जाता है। मुझे अनुभव है कि भगवती के माहात्म्य को सुनने वाले पुरुष के सभी शत्रु नष्ट हो जाते हैं। उन्हें कल्याण की प्राप्ति होती है तथा उनका कुल आनंदित रहता है। स्वयं भगवती का वचन है कि मेरी शरण में आया हर व्यक्ति दु:ख से परे हो जाता है। यदि आप संगणित है तथा और आपके बीच दूरियां हो गई हैं तो आप पुन: संगठित हो जाएंगे। बालक अशांत है तो शांतिमय जीवन हो जाएगा।
श्लोकः शांतिकर्मणि सर्वत्र तथा दु:स्वप्रदर्शने। ग्रहपीड़ासु चोग्रासु महात्मयं शणुयात्मम।
अर्थातः सर्वत्र शांति कर्म में, बुरे स्वप्न दिखाई देने पर तथा ग्रहजनित भयंकर पीड़ा उपस्थित होने पर माहात्म्य श्रवण करना चाहिए। इससे सब पीड़ाएं शांत और दूर हो जाती है। मनुष्यों के दु:स्वप्न भी शुभ स्वप्न में परिवर्तित हो जाते है। ग्रहों से अक्रांत हुए बालकों के लिए देवी का माहात्म्य शांतिकारक है। देवी प्रसन्न होकर धार्मिक बुद्धि, धन सभी प्रदान करती है। स्तुता सम्पूजिता पुष्पैर्धूपगंधादिभिस्तथा ददाति वित्तं पुत्रांश्च मति धर्मे गति शुभाम्।
श्लोकः नमो देव्यै महादेव्यै शिवायै सततंनम:। नम: प्रकृत्यै भद्राये नियता: प्रणता: स्मताम्।
अर्थातः देवी को नमस्कार है, महादेवी शिवा को सर्वदा नमस्कार है। प्रकृति एवं भद्रा को प्रणाम है। हम लोग नियमपूर्वक जगदंबा को नमस्कार करते हैं। शैद्रा को नमस्कार है। नित्या गौरी एवं धात्री को बारंबार नमस्कार है। ज्योत्सनामयी चंद्ररूपिणी एवं सुखस्वरूपा देवी को सतत प्रणाम है। इस प्रकार देवी दुर्गा का स्मरण कर प्रार्थना करने मात्र से देवी प्रसन्न होकर अपने भक्तों की इच्छा पूर्ण करती है। देवी मां दुर्गा अपनी शरण में आए हर शरणार्थी की रक्षा कर उसका उत्थान करती है। देवी की शरण में जाकर देवी से प्रार्थना करें, जिस देवी की स्वयं देवता प्रार्थना करते हैं। वह भगवती शरणागत को आशीर्वाद प्रदान करती है।
राशि अनुसार दुर्गा सप्तशती पाठ:-
मेष: आप मंगल प्रधान हैं। केतु, शुक्र और सूर्य से भी प्रभावित हैं। आपको दुर्गा सप्तशती के पहले अध्याय के पठन से क्रोध और अवसाद से मुक्ति मिलगी। धन लाभ भी होगा।
वृषभ: आप शुक्र प्रधान हैं। सूर्य,चन्द्र और मंगल से प्रभावित होने के कारण बुद्धि और भावनाओं के सामंजस्य में त्रुटि कर बैठती हैं। आपको दुर्गा सप्तशती के द्वितीय अध्याय का पठन पूरे नौ दिन करना चाहिये। अर्गला स्तोत्र का भी पाठ करें।
मिथुन: आप बुध प्रधान हैं और मंगल, राहु और गुरु से प्रभावित भी। आप महत्वाकांक्षी तो है, पर आपसे आपके अधिकारी प्रसन्न नहीं रहते। अपनी समस्या के हल हेतु नौ दिन दुर्गा सप्तशती के सातवें अध्याय का पाठ करें, लाभ होगा।
कर्क: आप चन्द्र प्रधान हैं और गुरु, शनि और बुध ग्रहों से प्रभावित हैं। आप अपनी वाणी और भावनात्मक आवेग पर नियंत्रण कर जीवन में सफल हो सकती हैं। दुर्गा सप्तशती के पांचवें अध्याय का नौ दिन पाठ करें, यश बढ़ेगा।
सिंह: आप सूर्य प्रधान हैं। केतु व शुक्र भी आपको प्रभावित करते हैं। निर्णय लेने में हुई त्रुटि का आपके जीवन पर गहरा प्रभाव पड़ता रहा है। पारिवारिक शांति के लिये प्रयास करें। दुर्गा सप्तशती के तृतीय अध्याय का पाठ नौ दिन करें।
कन्या: आपका बुध प्रधान होना आपको निर्णय लेने की अद्भुत योग्यता देता है। आप सूर्य, चन्द्र और मंगल ग्रह से प्रभावित हैं। नौ दिन दुर्गा सप्तशती के दसवें अध्याय का पाठ करें। आप भयमुक्त और चिंतारहित होंगी।
तुला: आप शुक्र ग्रह से प्रभावित हैं। मंगल, राहु और गुरु भी आपके व्यक्तित्व पर प्रभाव डालते हैं। दुर्गा सप्तशती के छठे अध्याय का पाठ करने से ऐश्वर्य और मानसिक शांति मिलेगी।
वृश्चिक: आपकी राशि का स्वामी मंगल है। गुरु, शनि व बुध से भी प्रभावित हैं। आपको अपनी व्यावहारिक कुशलता को बनाये रखना होगा और वाणी में मधुरता लानी होगी। दुर्गा सप्तशती के आठवें अध्याय का निरंतर पाठ करें।
धनु: गुरु के साथ आपको केतु, शुक्र और सूर्य प्रभावित करते हैं। दुर्गा सप्तशती के ग्यारहवें अध्याय के पठन से पद- प्रतिष्ठा और शांति प्राप्त होगी। पूरे नौ दिन रात्रि सूक्त का भी पठन करें।
मकर: आप शनि प्रधान हैं, साथ ही सूर्य, चन्द्र और मंगल से प्रभावित भी। न्याय की आस में आपका जीवन गुजरता है। न्याय की प्राप्ति और जीवन में अतुलनीय प्रगति के लिये दुर्गा सप्तशती के आठवें अध्याय का पठन करें।
कुम्भ: शनि प्रधान होने के कारण आप हठी हैं। मंगल, राहु और गुरु से प्रभावित होने के कारण दयालु भी हैं। अस्थिर रहती हैं। दुर्गा सप्तशती के चतुर्थ अध्याय का पाठ पूरे नौ दिन करें।
मीन: आप गुरु प्रधान हैं और शनि तथा बुध से प्रभावित। वैचारिक सामंजस्य ठीक न होने से चिंतित रहती हैं। व्यवसाय और विवाह संबंधी समस्याएं हो सकती हैं। दुर्गा सप्तशती के नवम अध्याय के पाठ से लाभ होगा।
राशि अनुसार दुर्गा सप्तशती पाठ:-
मेष: आप मंगल प्रधान हैं। केतु, शुक्र और सूर्य से भी प्रभावित हैं। आपको दुर्गा सप्तशती के पहले अध्याय के पठन से क्रोध और अवसाद से मुक्ति मिलगी। धन लाभ भी होगा।
वृषभ: आप शुक्र प्रधान हैं। सूर्य,चन्द्र और मंगल से प्रभावित होने के कारण बुद्धि और भावनाओं के सामंजस्य में त्रुटि कर बैठती हैं। आपको दुर्गा सप्तशती के द्वितीय अध्याय का पठन पूरे नौ दिन करना चाहिये। अर्गला स्तोत्र का भी पाठ करें।
मिथुन: आप बुध प्रधान हैं और मंगल, राहु और गुरु से प्रभावित भी। आप महत्वाकांक्षी तो है, पर आपसे आपके अधिकारी प्रसन्न नहीं रहते। अपनी समस्या के हल हेतु नौ दिन दुर्गा सप्तशती के सातवें अध्याय का पाठ करें, लाभ होगा।
कर्क: आप चन्द्र प्रधान हैं और गुरु, शनि और बुध ग्रहों से प्रभावित हैं। आप अपनी वाणी और भावनात्मक आवेग पर नियंत्रण कर जीवन में सफल हो सकती हैं। दुर्गा सप्तशती के पांचवें अध्याय का नौ दिन पाठ करें, यश बढ़ेगा।
सिंह: आप सूर्य प्रधान हैं। केतु व शुक्र भी आपको प्रभावित करते हैं। निर्णय लेने में हुई त्रुटि का आपके जीवन पर गहरा प्रभाव पड़ता रहा है। पारिवारिक शांति के लिये प्रयास करें। दुर्गा सप्तशती के तृतीय अध्याय का पाठ नौ दिन करें।
कन्या: आपका बुध प्रधान होना आपको निर्णय लेने की अद्भुत योग्यता देता है। आप सूर्य, चन्द्र और मंगल ग्रह से प्रभावित हैं। नौ दिन दुर्गा सप्तशती के दसवें अध्याय का पाठ करें। आप भयमुक्त और चिंतारहित होंगी।
तुला: आप शुक्र ग्रह से प्रभावित हैं। मंगल, राहु और गुरु भी आपके व्यक्तित्व पर प्रभाव डालते हैं। दुर्गा सप्तशती के छठे अध्याय का पाठ करने से ऐश्वर्य और मानसिक शांति मिलेगी।
वृश्चिक: आपकी राशि का स्वामी मंगल है। गुरु, शनि व बुध से भी प्रभावित हैं। आपको अपनी व्यावहारिक कुशलता को बनाये रखना होगा और वाणी में मधुरता लानी होगी। दुर्गा सप्तशती के आठवें अध्याय का निरंतर पाठ करें।
धनु: गुरु के साथ आपको केतु, शुक्र और सूर्य प्रभावित करते हैं। दुर्गा सप्तशती के ग्यारहवें अध्याय के पठन से पद- प्रतिष्ठा और शांति प्राप्त होगी। पूरे नौ दिन रात्रि सूक्त का भी पठन करें।
मकर: आप शनि प्रधान हैं, साथ ही सूर्य, चन्द्र और मंगल से प्रभावित भी। न्याय की आस में आपका जीवन गुजरता है। न्याय की प्राप्ति और जीवन में अतुलनीय प्रगति के लिये दुर्गा सप्तशती के आठवें अध्याय का पठन करें।
कुम्भ: शनि प्रधान होने के कारण आप हठी हैं। मंगल, राहु और गुरु से प्रभावित होने के कारण दयालु भी हैं। अस्थिर रहती हैं। दुर्गा सप्तशती के चतुर्थ अध्याय का पाठ पूरे नौ दिन करें।
मीन: आप गुरु प्रधान हैं और शनि तथा बुध से प्रभावित। वैचारिक सामंजस्य ठीक न होने से चिंतित रहती हैं। व्यवसाय और विवाह संबंधी समस्याएं हो सकती हैं। दुर्गा सप्तशती के नवम अध्याय के पाठ से लाभ होगा।
Devi Atharvashirsha Sanskrit, Hindi, English translation
श्रीदेव्यथर्वशीर्षम्
ऊँ सर्वे वै देवा देवीमुपतस्थुः कासि त्वं महादेवीति ॥१॥
साब्रवीत्- अहं ब्रह्मस्वरूपिणी । मत्तः प्रकृतिपुरुषात्मकं जगत् । शून्यं चाशून्यम् च ॥२॥
अहमानन्दानानन्दौ । अहं विज्ञानाविज्ञाने । अहं ब्रह्माब्रह्मणी वेदितव्ये । अहं पञ्चभूतान्यपञ्चभूतानि । अहमखिलं जगत् ॥३॥
वेदोऽहमवेदोऽहम्। विद्याहमविद्याहम्। अजाहमनजाहम् । अधश्चोर्ध्वं च तिर्यक्चाहम् ॥४॥
अहं रुद्रेभिर्वसुभिश्चरामि । अहमादित्यैरुत विश्वदेवैः ।
अहं मित्रावरुणावुभौ बिभर्मि । अहमिन्द्राग्नी अहमश्विनावुभौ ॥५॥
अहं सोमं त्वष्टारं पूषणं भगं दधामि। अहं विष्णुमुरुक्रमं ब्रह्माणमुत प्रजापतिं दधामि ॥६॥
अहं दधामि द्रविणं हविष्मते सुप्राव्ये उ यजमानाय सुन्वते ।
अहं राष्ट्री सङ्गमनी वसूनां चिकितुषी प्रथमा यज्ञियानाम् ।
अहं सुवे पितरमस्य मूर्धन्मम योनिरप्स्वन्तः समुद्रे ।
य एवम् वेद। स देवीं सम्पदमाप्नोति ॥७॥
ते देवा अब्रुवन्-
नमो देव्यै महादेव्यै शिवायै सततं नमः ।
नमः प्रकृत्यै भद्रायै नियताः प्रणताः स्म ताम् ॥८॥
तामग्निवर्णां तपसा ज्वलन्तीं वैरोचनीं कर्मफलेषु जुष्टाम् ।
दुर्गां देवीं शरणं प्रपद्यामहेऽसुरान्नाशयित्र्यै ते नमः ॥९॥
देवीं वाचमजनयन्त देवास्तां विश्वरूपाः पशवो वदन्ति
सा नो मन्द्रेषमूर्जं दुहाना धेनुर्वागस्मानुप सुष्टुतैतु॥१०॥
कालरात्रीं ब्रह्मस्तुतां वैष्णवीं स्कन्दमातरम् ।
सरस्वतीमदितिं दक्षदुहितरं नमामः पावनां शिवाम् ॥११॥
महालक्ष्म्यै च विद्महे सर्वशक्त्यै च धीमहि ।
तन्नो देवी प्रचोदयात् ॥१२॥
अदितिर्ह्यजनिष्ट दक्ष या दुहिता तव
तां देवा अन्वजायन्त भद्रा अमृतबन्धवः ॥१३॥
कामो योनिः कमला वज्रपाणिर्गुहा हसा मातरिश्वाभ्रमिन्द्रः ।
पुनर्गुहा सकला मायया च पुरूच्यैषा विश्वमातादिविद्योम् ॥१४॥
एषात्मशक्तिः । एषा विश्वमोहिनी । पाशाङ्कुशधनुर्बाणधरा । एषा श्रीमहाविद्या ।
य एवं वेद स शोकं तरति ॥१५॥
नमस्ते अस्तु भगवति मातरस्मान् पाहि सर्वतः ॥१६॥
सैषाष्टौ वसवः। सैषैकादशरुद्राः । सैषा द्वादशादित्याः । सैषा विश्वेदेवाः सोमपा असोमपाश्च ।
सैषा यातुधाना असुरा रक्षांसि पिशाचा यक्षाः सिद्धाः ।
सैषा सत्त्वरजस्तमांसि । सैषा ब्रह्मविष्णुरुद्ररूपिणी। सैषा प्रजापतीन्द्रमनवः ।
सैषा ग्रहनक्षत्रज्योतींषि । कला काष्ठादिकालरूपिणी। तामहं प्रणौमि नित्यम् ।
पापहारिणीं देवीं भुक्तिमुक्तिप्रदायिनीम् ।
अनन्तां विजयां शुद्धां शरण्यां शिवदां शिवाम्॥१७॥
वियदीकारसंयुक्तं वीतिहोत्रसमन्वितम् ।
अर्धेन्दुलसितं देव्या बीजं सर्वार्थसाधकम् ॥१८॥
एवमेकाक्षरं ब्रह्म यतयः शुद्धचेतसः
ध्यायन्ति परमानन्दमया ज्ञानाम्बुराशयः ॥१९॥
वाङ्माया ब्रह्मसूस्तस्मात् षष्ठं वक्त्रसमन्वितम्
सुर्योऽवामश्रोत्रबिन्दुसंयुक्तष्टात्तृतीयकः ।
नारायणेन संमिश्रो वायुश्चाधरयुक् ततः
विच्चे नवार्णकोऽर्णः स्यान्महदानन्ददायकः ॥२०
हृत्पुण्डरीकमध्यस्थां प्रातः सूर्यसमप्रभां
पाशाङ्कुशधरां सौम्यां वरदाभयहस्तकाम् ।
त्रिनेत्रां रक्तवसनां भक्तकामदुघां भजे ॥२१॥
नमामि त्वां महादेवीं महाभयविनाशिनीम् ।
महादुर्गप्रशमनीं महाकारुण्यरूपिणीम् ॥२२॥
यस्याः स्वरूपं ब्रह्मादयो न जानन्ति तस्मादुच्यते अज्ञेया ।
यस्या अन्तो न लभ्यते तस्मादुच्यते अनन्ता । यस्या लक्ष्यं नोपलक्ष्यते तस्मादुच्यते अलक्ष्या ।
यस्या जननं नोपलभ्यते तस्मादुच्यते अजा । एकैव सर्वत्र वर्तते तस्मादुच्यते एका ।
एकैव विश्वरूपिणी तस्मादुच्यते नैका । अत एवोच्यते अज्ञेयानन्तालक्ष्याजैका नैकेति ॥२३॥
मन्त्राणां मातृका देवी शब्दानां ज्ञानरूपिणी ।
ज्ञानानां चिन्मयातीता शून्यानां शून्यसाक्षिणी ।
यस्याः परतरं नास्ति सैषा दुर्गा प्रकीर्तिता ॥२४
तां दुर्गां दुर्गमां देवीं दुराचारविघातिनीम् ।
नमामि भवभीतोऽहं संसारार्णवतारिणीम् ॥२५॥
इदमथर्वशीर्षं योऽधीते स पञ्चाथर्वशीर्षजपफलमाप्नोति ।
इदमथर्वशीर्षमज्ञात्वा योऽर्चां स्थापयति शतलक्षं प्रजप्त्वाऽपि सोऽर्चासिद्धिं न विन्दति ।
शतमष्टोत्तरं चास्य पुरश्चर्याविधिः स्मृतः ।
दशवारं पठेद्यस्तु सद्यः पापैः प्रमुच्यते ।
महादुर्गाणि तरति महादेव्याः प्रसादतः ॥२६॥
सायमधीयानो दिवसकृतं पापं नाशयति।प्रातरधीयानो रात्रिकृतं पापं नाशयति ।
सायं प्रातः प्रयुञ्जानो अपापो भवति।निशीथे तुरीयसन्ध्यायां जप्त्वा वाक्सिद्धिर्भवति ।
नूतनायां प्रतिमायां जप्त्वा देवतासान्निध्यं भवति ।
प्राणप्रतिष्ठायां जप्त्वा प्राणानां प्रतिष्ठा भवति ।
भौमाश्विन्यां महादेवीसन्निधौ जप्त्वा महामृत्युं तरति ।
स महामृत्युं तरति य एवं वेद। इत्युपनिषत् ॥२७॥
Devi Atharvashirsha English translation
This sukta is considered to be very important in Atharva-Veda. In reality it is borrowed from Rig-Veda, the mantras 1 to 8 of 125th sukta of 10th Adhyaya of the 10th Mandala. Devi Atharvashirsha is a link between philosophy (Darshana) and techniques (Tantra).
It is a tradition to recite it before Durga Saptashati.
śrīdevyatharvaśīrṣam
ūṁ sarve vai devā devīmupatasthuḥ kāsi tvaṃ mahādevīti ॥1॥
All the Gods, going near the Goddess, asked "who are you, Oh mighty Goddess?"
sābravīt- ahaṃ brahmasvarūpiṇī । mattaḥ prakṛtipuruṣātmakaṃ jagat । śūnyaṃ cāśūnyam ca ॥2॥
She said: I am an aspect of Brahma. From me this Universe, in form of Prakriti and Purusha, is generated; which is both void and non-void.
ahamānandānānandau । ahaṃ vijñānāvijñāne । ahaṃ brahmābrahmaṇī veditavye । ahaṃ pañcabhūtānyapañcabhūtāni । ahamakhilaṃ jagat ॥3॥
I am both bliss and non-bliss. I am knowledge and non-knowledge. I am Brahma and non-Brahma (the non-manifest state called Abrahma). I am the five primordial principles and non-principles. I am the whole perceived Universe.
vedo ̕hamavedo ̕ham। vidyāhamavidyāham। ajāhamanajāham । adhaścordhvaṃ ca tiryakcāham ॥4॥
I am Veda (knowledge about Brahma) and non-knowledge. I am learning and ignorance. I am unborn and also born. I am up, down and in the middle.
ahaṃ rudrebhirvasubhiścarāmi । ahamādityairuta viśvadevaiḥ ।
ahaṃ mitrāvaruṇāvubhau bibharmi । ahamindrāgnī ahamaśvināvubhau ॥5॥
I move about in form of Rudra and Vasu. I move about as Aditya and all the Gods. I sustain Mitra, Varuna, Indra, Agni and both the Ashvinas.
ahaṃ somaṃ tvaṣṭāraṃ pūṣaṇaṃ bhagaṃ dadhāmi। ahaṃ viṣṇumurukramaṃ brahmāṇamuta prajāpatiṃ dadhāmi ॥6॥
In me there are Soma, Tvasta, Pusha and Bhaga. In me there are Vishnu with wide footsteps, Brahma and Prajapati.
ahaṃ dadhāmi draviṇaṃ haviṣmate suprāvye u yajamānāya sunvate ।
ahaṃ rāṣṭrī saṅgamanī vasūnāṃ cikituṣī prathamā yajñiyānām ।
ahaṃ suve pitaramasya mūrdhanmama yonirapsvantaḥ samudre ।
ya evam ved। sa devīṃ sampadamāpnoti ॥7॥
I bring Wealth with Havi (oblation) to that man who offers the best Havi to Gods and consecrates Soma. I am the Empress of this whole Universe. I give wealth to worshippers. I am the observer and the first amongst those worth worshipping. I create on myself (as basis of all) the primordial elements. My abode is in the waters of Samudra (the ocean of consciousness). One who knows this obtains divine wealth.
te devā abruvan-
namo devyai mahādevyai śivāyai satataṃ namaḥ ।
namaḥ prakṛtyai bhadrāyai niyatāḥ praṇatāḥ sma tām ॥8॥
Then the Gods said: Salutations to the Goddess, the Great Goddess. Salutations always to the goddess who is beneficial to all. Salutations to the goddess who is the Nature and is graceful. We, followers of rules, pay our respects to Her.
tāmagnivarṇāṃ tapasā jvalantīṃ vairocanīṃ karmaphaleṣu juṣṭām ।
durgāṃ devīṃ śaraṇaṃ prapadyāmahe ̕surānnāśayitryai te namaḥ ॥9॥
Salutations to You, with color of Agni, shining with knowledge, bright, being worshipped to obtain fruits of actions, we are in her refuge. Oh Devi, destroyer of evil, salutations to You.
devīṃ vācamajanayanta devāstāṃ viśvarūpāḥ paśavo vadanti
sā no mandreṣamūrjaṃ duhānā dhenurvāgasmānupa suṣṭutaitu॥10॥
The Gods created the shining Vak (Goddess of speech), which is spoken by animals of all types. She gives food, all kinds of perceptions, intelligence, pleasure, bliss and strength. Let Vak be satisfied by our prayers and come near us.
kālarātrīṃ brahmastutāṃ vaiṣṇavīṃ skandamātaram ।
sarasvatīmaditiṃ dakṣaduhitaraṃ namāmaḥ pāvanāṃ śivām ॥11॥
To Kalaratri (the Dark Night), to the power of Vishnu, prayed by Vedas, to the mother of Skanda (Parvati), to Sarasvati (power of Brahma), to the mother of gods Aditi, to the daughter of Daksha (Sati), to the destroyer of sins, to the beneficial Bhagvati, we convey our salutations.
mahālakṣmyai ca vidmahe sarvaśaktyai ca dhīmahi ।
tanno devī pracodayāt ॥12॥
We know the Mahalakshmi and meditate on Her, the all-powerful one. May that Goddess direct us in correct direction.
aditirhyajaniṣṭa dakṣa yā duhitā tava
tāṃ devā anvajāyanta bhadrā amṛtabandhavaḥ ॥13॥
Oh Daksha, your daughter Aditi gave birth to immortal Gods, worth praying.
kāmo yoniḥ kamalā vajrapāṇirguhā hasā mātariśvābhramindraḥ ।
punarguhā sakalā māyayā ca purūcyaiṣā viśvamātādividyom ॥14॥
Now is illustrated the highly secretive Shrividya Panchadashi Mahamantra, a 15 lettered mantra. The mantra gives the following letters for meditation: ka-e-ī-la-hrīṃ, ha-sa-ka-ha-la-hrīṃ, sa-ka-la-hrīṃ. These are the root knowledge about the Mother of the universe.
This is a very important mantra for Tantra but has to be learnt from a guru.
eṣātmaśaktiḥ । eṣā viśvamohinī । pāśāṅkuśadhanurbāṇadharā । eṣā śrīmahāvidyā ।
ya evaṃ veda sa śokaṃ tarati ॥15॥
She is the power of Paramatma. She is the one to bewitch all. She shines with noose, goad, bow and arrows in her hands. She is Shri MahaVidya. One who knows this well overcomes sadness.
namaste astu bhagavati mātarasmān pāhi sarvataḥ ॥16॥
Oh Bhagavati, salutations to You. Oh Mother, protect us in all ways.
saiṣāṣṭau vasavaḥ। saiṣaikādaśarudrāḥ । saiṣā dvādaśādityāḥ । saiṣā viśvedevāḥ somapā asomapāśca ।
saiṣā yātudhānā asurā rakṣāṃsi piśācā yakṣāḥ siddhāḥ ।
saiṣā sattvarajastamāṃsi । saiṣā brahmaviṣṇurudrarūpiṇī। saiṣā prajāpatīndramanavaḥ ।
saiṣā grahanakṣatrajyotīṃṣi । kalā kāṣṭhādikālarūpiṇī। tāmahaṃ praṇaumi nityam ।
pāpahāriṇīṃ devīṃ bhuktimuktipradāyinīm ।
anantāṃ vijayāṃ śuddhāṃ śaraṇyāṃ śivadāṃ śivām॥17॥
She is the eight Vasus. She is the eleven Rudras. She is the twelve Adityas. She is the all the Gods, drinking Soma or non-drinking. She is Yatudhan, Rakshashas, Asuras, Pishachas, Yakshas and Siddhas (kinds of demonic or malicious beings). She is Satva, Rajas and Tamas. She is Brahma, Vishnu and Rudra. She is Prajapati, Indra and Manu. She is the planets, stars and constellations. She is various measures of Time. She is destroyer of sins, giver of both enjoyment and Moksha, without end, giving victory over distractions of Samsara, pure, worth taking refuge, giver of peace, peace personified, we pray to Her.
viyadīkārasaṃyuktaṃ vītihotrasamanvitam ।
ardhendulasitaṃ devyā bījaṃ sarvārthasādhakam ॥18॥
evamekākṣaraṃ brahma yatayaḥ śuddhacetasaḥ
dhyāyanti paramānandamayā jñānāmburāśayaḥ ॥19॥
Akash means ha, with ī syllable, Agni ra, aṃ is the Bijamantra for the Goddess (so hrīṃ is formed). This mantra is able to satisfy all desires. Those Yogis whose mind is pure, meditate on this one syllable Brahma, they are having extreme happiness and like an ocean of knowledge.
vāṅmāyā brahmasūstasmāt ṣaṣṭhaṃ vaktrasamanvitam
suryo ̕vāmaśrotrabindusaṃyuktaṣṭāttṛtīyakaḥ ।
nārāyaṇena saṃmiśro vāyuścādharayuk tataḥ
vicce navārṇako ̕rṇaḥ syānmahadānandadāyakaḥ ॥20॥
Vak aiṃ, Maya hrīṃ, Brahma or Kama klīṃ, the sixth consonant ca with Vaktra ā, Surya ma, the right ear u, and Bindu aṃ, the third from ṭ (ḍ), with Narayana ā, Vayu ya, with lips ai and at the end vicce (so aiṃ hrīṃ klīṃ chamunḍāye vicce is formed). This navarna (nine-lettered) mantra gives pleasure, bliss, and nearness the meditator to Brahman.
om - The Pranava Mantra represents the Nirguna Brahman, the infinite beyond conception.
aim - The Vak beeja, the seed sound of Mahasarasvati. The knowledge that is consciousness. Creation, rajo guna, the energy of desire.
hrim - The Maya beeja, the sound of Mahalakshmi. The all pervasive existence. Preservation, sattva guna, energy of action.
klim - The Kama beeja, the seed sound of Mahakali. The all consuming delight. Destruction, tamo guna, energy of wisdom.
camunda - The slayer of the demons Chanda and Munda, of passion and anger.
yai - the grantor of boons.
vicce - in the body of knowledge, in the perception of consciousness.
hṛtpuṇḍarīkamadhyasthāṃ prātaḥ sūryasamaprabhāṃ
pāśāṅkuśadharāṃ saumyāṃ varadābhayahastakām ।
trinetrāṃ raktavasanāṃ bhaktakāmadughāṃ bhaje ॥21॥
I worship the Goddess staying in the middle of my Self (or mind), bright as the morning Sun, who is holding Pasha and Ankusha in her hands, with beautiful looks, with the hand in Varad (blessing) and Abhaya (protecting) mudra, with three eyes, with red cloths and who satisfies the desires of her worshippers.
namāmi tvāṃ mahādevīṃ mahābhayavināśinīm ।
mahādurgapraśamanīṃ mahākāruṇyarūpiṇīm ॥22॥
I offer salutations to the Goddess who destroys fearsome troubles, who eliminates obstacles and who is the personification of compassion.
yasyāḥ svarūpaṃ brahmādayo na jānanti tasmāducyate ajñeyā ।
yasyā anto na labhyate tasmāducyate anantā । yasyā lakṣyaṃ nopalakṣyate tasmāducyate alakṣyā ।
yasyā jananaṃ nopalabhyate tasmāducyate ajā । ekaiva sarvatra vartate tasmāducyate ekā ।
ekaiva viśvarūpiṇī tasmāducyate naikā । ata evocyate ajñeyānantālakṣyājaikā naiketi ॥23॥
Even Brahma and the other Devas do not know her real form, so she is called Ajñeya. We do not find its limit, so she is called Ananta. We can not find the meaning, so she is called Alakshya. Her birth is not known, so she is called Aja. She is found everywhere, so she is called Eka, the One. She has taken up all the various forms, so she is called Naika. Because of this she is called these various names.
mantrāṇāṃ mātṛkā devī śabdānāṃ jñānarūpiṇī ।
jñānānāṃ cinmayātītā śūnyānāṃ śūnyasākṣiṇī ।
yasyāḥ parataraṃ nāsti saiṣā durgā prakīrtitā ॥24॥
Amongst the mantras She is the original sounds, in the words She is the essence of knowledge. Amongst the knowledge She is beyond what is comprehensible by analysis and by deep meditation, She is the witness to that state. She is well known as Durga, there is nothing better than her.
tāṃ durgāṃ durgamāṃ devīṃ durācāravighātinīm ।
namāmi bhavabhīto ̕haṃ saṃsārārṇavatāriṇīm ॥25॥
I, afraid of the Samsara, offer my salutations to Durga, difficult to know, destroyer of sins and pilot while crossing this sea of Samsara.
idamatharvaśīrṣaṃ yo ̕dhīte sa pañcātharvaśīrṣajapaphalamāpnoti ।
idamatharvaśīrṣamajñātvā yo ̕rcāṃ sthāpayati śatalakṣaṃ prajaptvā ̕pi so ̕rcāsiddhiṃ na vindati ।
śatamaṣṭottaraṃ cāsya puraścaryāvidhiḥ smṛtaḥ ।
daśavāraṃ paṭhedyastu sadyaḥ pāpaiḥ pramucyate ।
mahādurgāṇi tarati mahādevyāḥ prasādataḥ ॥26॥
One who studies this Atharvashirsha gets credit for reciting it five times. One who establishes and worships an image without knowing this Atharvashirsha will not get any benefit, even if does 100,000 recitations. Repeat this 108 times, that is the method of Purascharana. Even repeating ten times makes him free of sins due to the grace of Mahadevi.
sāyamadhīyāno divasakṛtaṃ pāpaṃ nāśayati।prātaradhīyāno rātrikṛtaṃ pāpaṃ nāśayati ।
sāyaṃ prātaḥ prayuñjāno apāpo bhavati।niśīthe turīyasandhyāyāṃ japtvā vāksiddhirbhavati ।
nūtanāyāṃ pratimāyāṃ japtvā devatāsānnidhyaṃ bhavati ।
prāṇapratiṣṭhāyāṃ japtvā prāṇānāṃ pratiṣṭhā bhavati ।
bhaumāśvinyāṃ mahādevīsannidhau japtvā mahāmṛtyuṃ tarati ।
sa mahāmṛtyuṃ tarati ya evaṃ ved। ityupaniṣat ॥27॥
By Shri Devi’s grace, one escapes from the greatest of difficulties. By chanting this hymn in the evening, one gets rid of the sins committed during the day. By chanting this hymn in the morning, one gets rid of the sins committed during the previous night. By using this hymn in the morning and evening (everyday) one becomes free from all sins. By chanting this during the Turiya Sandhya (midnight when Turiya meets Turiyatita), one gets Vak Siddhi (power of speech). By chanting this hymn, Devata Sannidhya (presence of divinity) is accomplished in a new idol. By chanting this mantra during yoga one escapes from the great death. In this way this Upanishad is the dead of ignorance.
देवी अथर्वशीर्ष Marathi translation
॥ देवी उपनिषद ॥
हरिः ॐ ॥ सर्वे वै देवा देवीम् उपतस्थुः । कासि त्वं महादेवीति
भक्तकल्याणार्थ एकदा देवीमातेने आपले रूप प्रकट केले तेव्हां सर्व देवदेवता देवीजवळ जाऊन प्रार्थना करू लागले , " हे महादेवी ! आपण कोण आहात ? " ॥ १ ॥
साब्रवीद अहं ब्रह्मस्वरूपिणी । मत्तः प्रकृतिपुरुषात्मकम् जगत् शून्यंचाशून्यम् च
ती देवी म्हणाली , मी ब्रह्मस्वरूप आहे. माझ्या कडूनच प्रकृति-पुरुषात्मक ( कार्य-कारणरूप) जगताची उत्पत्ति होते. ॥ २ ॥
अहम् आनन्दानानन्दौ अहम् विज्ञानाविज्ञाने । अहम् ब्रह्म अब्रह्मणि वेदितव्ये । अहं पञ्चभूतान्यपञ्चभूतानि । अहमखिलं जगत्
मी साक्षात आनन्द असून आनन्दरूप आहे. विज्ञान व अविज्ञानरूप आहे. जाणण्याजोगे असें ब्रह्म व अब्रह्मही मीच आहे. पंचीकृत व अपंचीकृत महाभूतें ही मीच आहे. हे सर्व दृश्य जगत् मीच आहे ॥३॥
वेदो अहम् अवेदो अहम् । विद्या अहम् अविद्या अहम् । अज अहम् अनजहम् । अधश्चोर्ध्वं च तिर्यक्चहम्
- वेद आणि अवेद मी आहे. विद्या आणि अविद्या मी आहे. अजा (उत्पन्न झालेली प्रकृति ) आणि अन् अजा ही ( त्याहून भिन्न जें ते ) मीच आहे. खाली वर आजूबाजूला अशी सर्वत्र मीच व्यापलेली आहे ॥ ४ ॥
अहं रुद्रेभिर्वसुभिश्चरामि अहमादित्यैरुत विश्वदेवैः ।
अहं मित्रावरुणावुभौ बिभर्म्यहमिन्द्राग्नी अहमश्विनावुभौ ॥ ५॥
मीच एकादश रुद्रा ( दश इन्द्रियें आणि मन ) आणि अष्टवसूंच्या ( अग्नि, वायु, अंतरिक्ष, आदित्य, द्युलोक, चन्द्रमा व नक्षत्रे ) रूपाने सर्वत्र संचार करते. मीच आदित्य व विश्वदेव ह्यांच्या रूपाने भ्रमण करते. मित्र आणि वरुण, इन्द्र आणि अग्नि तसेच दोन्ही अश्विनिकुमार ह्यांचे भरण पोषण मीच करते.
अहं सोमं त्वष्टारं पूषणं भगं दधाम्यहम् ।
अहम् विष्णुमुरुक्रमं ब्रह्माणमुत प्रजापतिं दधामि ॥ ६ ॥
मीच सोम, त्वष्टा, पूषा व भगाला धारण करते. तसेच विष्णु, ब्रह्मदेव आणि प्रजापति ह्यांचा आधार मीच आहे.
अहं दधामि द्रविणं हविष्मते सुप्राव्ये यजमानाय सुन्वते ।
अहं राष्ट्री सङ्गमनी वसूनामहं चिकितुषी प्रथमा यज्ञियानाम् ।
अहम् सुवे पितरमस्य मूर्धन्मम योनिरप्स्वन्तः समुद्रे ।
य एवं वेद स दैवींसंपदमाप्नोति ॥ ७ ॥
देवांना हवि पोचविणाऱ्या व सोमरस काढणाऱ्या यजमानांसाठी हवियुक्त धन मीच धारण करते. मी संपूर्ण विश्वाची ईश्वरी, उपासकांना धन देणारी, ज्ञानवती, व यज्ञीय लोकांत ( यजन करण्यास योग्य अशा देवतांमध्ये ) मी मुख्य आहे. संपूर्ण जगत् ज्यांत वसलेले आहे अशा पितारूपी आकाशाचे अधिष्ठान असलेला परमेश्वर माझ्यांतूनच उत्पन्न झालाय. बुद्धितील ज्या वृत्तीमुळे आत्मरूप धारण केले जाते ते स्थान म्हणजे मीच आहे.
ते देवा अब्रुवन् - नमो देव्यै महादेव्यै शिवायैः सततं नमः ।
नमः प्रकृत्यै भद्रायै नियताः प्रणताः स्म ताम् ॥ ८ ॥
हे देवी ! तुला नमस्कार असो. कल्याणकर्त्री महादेवीला आमचा नित्य नमस्कार असो. गुण साम्यावस्थारूपिणी मंगलमयी देवीला नमस्कार असो. नियमाने आम्ही तुला प्रणाम करतो.
तामग्निवर्णां तपसा ज्वलन्तीं वैरोचनीं कर्मफलेषु जुष्टाम् ।
दुर्गां देवीं शरणमहं प्रपद्यामहेऽसुरान्नाशयित्रै ते नमः ॥ ९ ॥
अग्नि प्रमाणे वर्ण असलेली, झगमगणारी, दिप्तीमान, कर्मफळ हेतुसाठी उपासिली जाणारी दुर्गादेवी, तुला आम्ही शरण आहोत. आमच्यासाठी आसुरांचा नाश करणारी दुर्गादेवी, तुला आम्ही शरण.
देवीं वाचमजनयन्त देवास्तां विश्वरूपाः पशवो वदन्ति ।
सा नो मन्द्रेषमूर्जं दुहाना धेनुर्वागस्मानुपसुष्टुतैतु ॥ १० ॥
प्राणरूपी देवांनी ज्या प्रकाशमान वैखरी वाणीची उत्पत्ती केली, ती कामधेनुतुल्य आनंददेणारी, अन्न व बळ प्रदान करणारी वाग्रूपिणी भगवतीदेवी, उत्तम स्तुतीने संतुष्ट होऊन आमच्या निकट यावी ( असावी ).
कालरात्रीं ब्रह्मस्तुतां वैष्णवीं स्कन्दमातरम् ।
सरस्वतीमदितिं दक्षदुहितरं नमामः पावनां शिवाम् ॥ ११ ॥
काळाचा नाश करणारी, वेदांकडून स्तुत्य, विष्णुशक्ति, स्कन्दमाता (शिवशक्ति), सरस्वती (ब्रह्मशक्ति), देवमाता अदिती, दक्षकन्या (सती), पापांचा नाश करणारी व कल्याण करणारी भगवती, आम्ही तुला प्रणाम करतो.
महालक्ष्म्यै च विद्महे सर्वशक्त्यै च धीमहि ।
तन्नो देवी प्रचोदयात् ॥ १२ ॥
आम्ही महालक्ष्मीला ओळखतो (जाणतो) व त्या सर्वशक्तीरूपिणीचे ध्यान करतो. हे देवी ! आम्हाला त्यांत ( ज्ञान-ध्यान ) प्रवृत्त कर.
अदितिह्यजनिष्ट दक्ष या दुहिता तव ।
तां देवा अन्वजायन्त भद्रा अमृतबन्धवः ॥ १३ ॥
हे दक्ष ! आपली कन्या अदिती प्रसूत झाली आणि तिचापासून अमृत-तत्त्व लाभलेले (मृत्युरहित) व स्तुति करण्यास योग्य असे देव उत्पन्न झाले.
कामो योनिः कमला वज्रपाणिर्गुहा हसा मातरिश्वाभ्रमिन्द्रः ।
पुनगुहा सकला मायया च पुरूच्यैषा विश्वमातादिविद्योम् ॥ १४ ॥
काम (क), योनि (ए), कमला (ई), वज्रपाणी - इन्द्र (ल), गुहा (ह्रीं), ह, स हे दोन वर्ण, मातरीश्वा - वायु (क), अभ्र (ह), इन्द्र (ल) पुनः गुहा (ह्रीं), स क, ल हे तीन वर्ण आणि माया (ह्रीं), ही (पंचदशोक्षरी) सर्वात्मिका जगन्मातेची मूळ विद्या तसेच ब्रह्मस्वरूपिणी आहे . [ ह्या मंत्राचा भावार्थ = शिवशक्ति अभेदरूपा, ब्रह्म-विष्णू-शिवात्मिका, सरस्वती-गौरी-लक्ष्मीरूपा, अशुद्ध-मिश्र-शुद्धोपासनात्मिका, समरसीभूत शिवशक्त्यात्मक ब्रह्मस्वरूपाचे निर्विकल्प ज्ञान देणारी, सर्वतत्त्वात्मिका महात्रिपुरसुन्दरी. हा मन्त्र सर्व मंत्रांचा मुकुटमणी समजला जातो आणि मंत्रशास्त्रांत पंचदशी 'कादी'विद्येच्या नावानें प्रसिद्ध आहे. ह्याचे भावार्थ, वाच्यार्थ, संप्रदायार्थ, कौलिकार्थ, रहस्यार्थ आणि तत्त्वार्थ असे सहा प्रकारें अर्थ "नित्या-षोडशिकार्णव" नांवाच्या ग्रंथात आले आहेत. तसेच "वरिवस्यारहस्य" ग्रंथामध्ये आणि अनेक अर्थ दर्शविले गेले आहेत. ह्यावरून दिसून येते कीं हा मंत्र किती गोपनीय आणि महत्त्वाचा आहे. ]
एषात्मशक्तिः । एषा विश्वमोहिनी पाशाङ्कुशधनुर्बाणधरा । एषा श्रीमहाविद्या । य एवं वेद स शोकं तरति ॥ १५ ॥
नमस्ते अस्तु भगवति मातरस्मान्पातु सर्वतः ॥ १६ ॥
ही परमात्मशक्ति आहे. ही विश्वमोहीनी आहे. पाश, अंकुश, धनुष्य आणि बाण धारण केलेली आहे. ही "श्रीमहाविद्या" आहे. अशा प्रकारे देवीचे ज्ञान असलेला दुःखापासून मुक्त होतो. भगवती माते ! तुला नमस्कार असो, सर्व प्रकारे आमचे रक्षण कर.
अशा प्रकारे मुक्त झालेले मंत्रदृष्टा ऋषी म्हणतात -
सैषाष्टौ वसवः । सैषैकादश रुद्राः । सैषा द्वादशादित्याः । सैषा विश्वेदेवाः सोमपा असोमपाश्च । सैषा यातुधाना असुरा रक्षांसि पिशाच्चा यक्षाः सिद्धाः । सैषा सत्त्वरजस्तमांसि । सैषा ब्रह्मविष्णुरुद्ररूपिणि । सैषा प्रजापतीन्द्रमनवः । सैषा ग्रहा नक्षत्रज्योतींषि । कलाकाष्ठादिकालरूपिणी । तामहं प्रणौमि नित्यम् । पापापहारिणीं देवीं भुक्तिमुक्तिप्रदायिनीम् । अनन्तां विजयां शुद्धां शरण्यां शिवदां शिवाम् ॥ १७ ॥
हीच अष्टवसू आहे. हीच एकादश रूद्र आहे. हीच द्वादश आदित्य आहे ( संवत्सराचे बारा महीने म्हणजे बारा आदित्य ). सोमपान करणारे व न करणारे विश्वदेवही हीच आहे. हीच असूर, राक्षस, पिशाच्च, यक्ष व सिद्ध आहे. हीच सत्त्व-रज-तम, ब्रह्म-विष्णू-रुद्र, ग्रह-नक्षत्र-तारे, कला-काष्ठादि-कालरूपिणी इ., पापांचा नाश करणारी, भोग व मोक्ष देणारी, अन्त नसलेली, विजयाची अधिष्ठात्री, निर्दोष, शरण जाण्यास योग्य, कल्याण आणि मंगल करणारी आहे. अशा देवीला आम्ही नित्य, सदा नमस्कार करतो.
वियदीकारसंयुक्तं वीतिहोत्रसमन्वितम् ।
अर्धेन्दुलसितं देव्या बीजं सर्वार्थसाधकम् ॥ १८ ॥
वियत (आकाश) - त्याचे अक्षर 'ह', आणि 'ई' कारानें युक्त वीतिहोत्र (अग्नि) चे अक्षर 'र' सहीत अर्चचन्द्र, ह्यानें अलंकृत असे जे देवीचे बीज "ह्रिं" , ते सर्व मनोरथ सिद्धीस नेणारे असे आहे.
एवमेकाक्षरं मन्त्रं यतयः शुद्धचेतसः ।
ध्यायन्ति परमानन्दमया ज्ञानाम्बुराशयः ॥ १९ ॥
ज्यांचे चित्त शुद्ध, परम आनंदपूर्ण झालेले आहे, जे ज्ञानाचे साक्षात सागर आहेत असे यति "ह्रीं" ह्या एकाक्षर ब्रह्माचे ध्यान करतात. [ ॐ कारा प्रमाणेंच हा देवीचा प्रणव मंत्रही त्याच्यासारखाच व्यापक अर्थाने घेतला जातो.
वाङ्माया ब्रह्मसूतस्मात् षष्ठं वक्त्रसमन्वितम् । सूर्योऽवामश्रोत्रबिन्दुः संयुक्तष्टातृतीयकः । नारायणेन संमिश्रो वायुश्चाधरयुक् ततः ।
विच्चे नवार्णकोऽ र्णः स्यान्महदानन्ददायकः ॥ २० ॥
वाणी (ऐं), माया (ह्रीं), ब्रह्मसू-काम (क्लीं), ह्यापुढे कान्यासहीत सहावे व्यंजन (म्हणजे 'चा'), अवाम (दक्षिण) कर्ण, 'उ' अनुस्वारयुक्त सुर्यसहीत ( म्हणजे 'मुं'), नारायणांतील 'आ' ने युक्त ट वर्गातील तिसरे अक्षर ( म्हणजे 'डा' ), अधर (ऐ) नें युक्त वायु, (म्हणजे 'यै'), आणि ह्या सर्वानंतर "विच्चै" असा एकूण नऊ वर्णांचा मंत्र [ ऐं ह्रीं क्लीं चामुंडायै विच्चै ] उपासकांना आनंद व ब्रह्मसायुज्य मिळवून देणारा आहे.
हृत्पुण्डरीकमध्यस्थां प्रातःसूर्यसमप्रभाम् ।
पाशाङ्कुशधरां सौम्यां वरदाभयहस्तकाम् ।
त्रिनेत्रां रक्तवसनां भक्तकामदुघां भजे ॥ २१ ॥
जी हृदयरूपी कमळात वास करते, उगवत्या सूर्याप्रमाणे जिची प्रभा आहे, मनोहर रूप असलेली, लाल वस्त्र परिधान केलेली, एका हाताने वर व दुसऱ्या हाताने अभयप्रद देणारी, जिचे तीन नेत्र असून भक्तांचे सर्व मनोरथ पूर्ण करते अशा देवीचे मी भजन करतो
नमामि त्वाम् महादेवीं महाभयविनाशिनीम् ।
महादुर्गप्रशमनीं महाकारुण्यरूपिणीम् ॥ २२ ॥
महाभयाचा नाश करणारी, महासंकटांचे निवारण करणारी, करुणेची साक्षात मूर्ति असलेल्या अशा देवीला माझा नमस्कार असो.
यस्याः स्वरूपं ब्रह्मादयो न जानन्ति तस्मादुच्यते अज्ञेया । यस्या अन्तो न लभ्यते तस्मादुच्यते अनन्ता । यस्या लक्ष्यम् नोपलक्ष्यते तस्मादुच्यते अलक्ष्या । यस्या जननं नोपलभ्यते तस्मादुच्यते अजा । एकैव सर्वत्र वर्तते तस्मादुच्यते एका । एकैव विश्वरूपिणी तस्मादुच्यते नैका । अत एवोच्यते अज्ञेयानन्तालक्ष्याजैका नैकेति ॥ २३ ॥
ब्रह्मादिकांना जिच्या स्वरूपाचा पार लागत नसल्याने जिला 'अज्ञेया' म्हणतात, जिचा अंत न कळल्यामुळे जिला 'अनंता' म्हणतात, जिचे स्वरूप दृगोचर होत नसल्यामुळे जिला 'अलक्ष्या' असे संबोधिले जाते, जिच्या जन्माचे रहस्य न कळल्यामुळे जिला 'अजा' म्हणतात, सर्वत्र जिचे अस्तित्व असते म्हणून 'एका' आणि संपूर्ण विश्वरूपाने सजल्यामुळे जिला 'नैका' ही म्हणतात. अशी ही देवी अज्ञेया, अनंता, अजा, एका आणि नैका म्हटली जाते.
मन्त्राणां मातृका देवी शब्दानां ज्ञानरूपिणी ।
ज्ञानानां चिन्मयातीता शून्यानां शून्यसाक्षिणी ।
यस्याः परतरं नास्ति सैषा दुर्गा प्रकीर्तिता ॥ २४ ॥
सर्व मंत्रांत 'मातृका' मूळाक्षररूप, शब्दांमध्ये अर्थरूपाने, ज्ञानात ' चिन्मयातीत', शून्यामध्ये 'शून्यसाक्षीणी', आणि जिच्याहून दुसरे असे कांही श्रेष्ठ नाही ती "दुर्गा" नावानेंही प्रसिद्ध आहे.
तां दुर्गां दुर्गमां देवीं दुराचारविघातिनीम् ।
नमामि भवभीतोहम् संसारार्णवतारिणीम् ॥ २५ ॥
जिच्या रूपाचे अजिबात आकलन होऊं शकत नाही अशी दुर्विज्ञेय, दुराचारांचा नायनाट करून संसार-सागर तारणारी, अशा ह्या दुर्गादेवीला, भयप्रद अशा संसारापासून निवृत्तिसाठी मी नमस्कार करतो.
इदमथर्वशीर्षं योऽधीते पञ्चाथर्वशीर्षजपफलमाप्नोति । इदमथर्वशीर्षमज्ञात्वा योऽर्चां स्थापयति । शतलक्षं प्रजप्त्वापि सोऽर्चासिद्धिं च विन्दति । शतमष्टोत्तरं चास्याः पुरश्चर्याविधिः स्मृतः ॥ दशवारं पठेद्यस्तु सद्यः पापैः प्रमुच्यते । महादुर्गाणि तरति महादेव्याः प्रसादतः ॥ २६ ॥
ह्या अथर्वशिर्षाचा जो अभ्यास करेल त्याला पांच अथर्वशिर्षाच्या जपाचे फळ प्राप्त होते. ह्याच अर्थ न जाणतां लाखोंवेळा जप केल्यानेही कांहीच साध्य होत नाही. अष्टोत्तर जप ह्याचा पुरश्चरण विधी आहे (पुरश्चरणासाठी १०८ वेळा जप करावा). दहा वेळां पाठ केल्याने महादेवीच्या प्रसाद प्रित्यर्थ अती दुस्तर संकटांचे निवारण तसेच पापापासुन मुक्ति मिळते. पुढच्या श्लोकात फलश्रुति सांगितलेली आहे.
प्रातरधीयानो रात्रिकृतं पापं नाशयति । सायमधीयानो दिवसकृतं पापं नाशयति । सायं प्रातः प्रयुञ्जानो अपापो भवति । निशीथे तुरीयसन्ध्यायां जप्त्वा वाक्सिद्धिर्भवति । नूतनायाम् प्रतिमायां जप्त्वा देवतासांन्निध्यं भवति । प्राणप्रतिष्ठायां जप्त्वा प्राणानां प्रतिष्ठा भवति । भौमाश्विन्यां महादेवी संनिधौ जप्त्वा महामृत्युं तरति स महामृत्युं तरति । य एवं वेद । इत्युपनिषत् ॥ २७ ॥
पहाटे पठण करणाऱ्याला रात्री घडलेल्या पापांचा तसेच संध्याकाळी पठण करणाऱ्याला दिवसभरांत घडलेल्या पापांचा नाश होतो. मध्यरात्रीच्या अध्ययनाने वाचासिद्धी प्राप्त होते. समोर प्रतिमा ठेऊन जप केल्याने देवीचे सान्निध्य लाभते. 'भौमाश्विनी' योग असतांना जप केल्याने साधक महामृत्युही तरून जातो. अशी ही अविद्येचा नाश करणारी ब्रह्मविद्या आहे.
ॐ शान्तिः शान्तिः शान्तिः ॥
॥ इति श्रीदेव्युपनिषत्समाप्ता ॥
Devyupanishad
Sri Devi Atharva Shirsha, also called Devyupanishad, is a part of Atharvana Veda. Here is a brief translation of this great Upanishad.
"OM, all the Devas (celestials) approached Sridevi and asked her politely, "Great goddess (Mahadevi)! Who are you? What is your actual form?"
Sridevi answered thus, "I am indeed the supreme Parabrahman (my form is the same as that of Brahman). I emanate this world, composed of Prakriti and Purusha. I am the Shoonya (nothingness) and beyond the Shoonya. This world is both `Sat' (existent or true) as well as `Asat' (non-existent or false). I am both `Ananda' (bliss) and `Anananda' (misery). I am both `Vijnana' (science or right knowledge) as well as `Avijnana' (ignorance). I am the one who is recognized as Brahman and also as not Brahman or I am the Brahman that everyone should know and also the illusion. I am both Panchikrita as well as Apanchikrita Mahabhoota (I am of the form of all the elementals like air, water etc. as well as non-elementals), I am the entire visible world!"
In this way, Sridevi is describing her incomprehensible form in order to destroy the ignorance of her devotees (Devas), who are Mumukshus (have a desire to know her original form). One has to understand that if anything exists, its `her'. There is nothing that is existent other than Sridevi. She is the only ultimate truth.
"I wander in the form of Rudras and Vasus (a class of deities who are eight in number). I also roam in the form of Adityas and Vishwe Devas. I nurture (protect) Mitra, Varuna, Indra, Agni and Ashwini Devas. I hold Devas like Soma, Tvashta, Poosha and Bhaga in me (i.e. I appear in their form or they reside in me). I bear within myself, Brahma, Prajapati and Mahavishnu (whose gigantic feet transverse the three worlds)".
"I grant the sacred Havis to the Devas. I grant immense wealth (the greatest wealth being Sridevi herself!) to Yajamana (the one who performs Yagna and generates Soma Rasa thereby). I am the supreme Ishwari of this entire creation; I am the great Parabrahman, who grants wealth and prosperity to Upasakas. I am the chief (most important) among the Devas, who are eligible for accepting Havis in Yajnas. I am of the form of atman and from me are created the skies. My residence is in the intellect that recognizes the Self as Atman (Paramatman) (i.e. my place is in the intellect that is enlightened with the light of Atman). A person who understands this shall acquire divine wealth".
Sridevi here mentions the importance of Vedic Yagnas in achieving Moksha. She also describes that she is the one who grants Havis to the Devas and she is the one who receives it in the form of various Devas. She is the Yajamana as well as the Yagna. She also confers wealth and prosperity as well as Moksha to those who understand her form as being non-different from oneself i.e. as one's own Atman or as the Paramatman. Also here, `Paramanu Vada' is completely rejected. It is Sridevi who is the nucleus of the entire cosmos. She is also the nucleus in every minute cell. It is this Parabrahman who is in charge of the Paramanu.
Having understood Sridevi as their own self, as being non-different from the entire universe, as the sole existing entity, as the only truth, the Devas now pray: "O goddess, o great goddess! O auspicious Devi, o primordial nature, o granter of auspicious boons, we bow down to you repeatedly and regularly. Having a fire-like golden luster, Sridevi is shining due to austerities (here `Tapas' should be read to mean Jnana or knowledge). She has extraordinary brilliance. Every one bows down to this great goddess Durga for obtaining the fruits of the actions they have performed. Let us all seek refuge in Sri Durga Parameshwari, who destroys great demons".
Here, the Sruti refutes the claim of Mimamsa. It has to be understood that it is Sridevi or Brahman, who grants fruits for the actions or Yajnas performed. There is nothing called `Adrishta' that automatically assigns fruits for every mechanical action performed. Also, Sridevi is indicated here to be the very embodiment of Jnana. What she gives as a result to the actions performed? Herself and she is Brahma Vidya or Brahma Jnana. Thus, the purpose of every karma is obtaining Jnana – of the self, of Sridevi.
"Devas (i.e. Prana Vayu) created Vaikhari (audible speech) and living beings communicate through this Vaikhari. May that great goddess who resides in all beings as the power of speech, who is like the wish-fulfilling cow Kamadhenu, who grants bliss, who grants nutrition and strength through food and who is of the form of divine Paraa speech (which is subtle and beyond Vaikhari) come to us, pleased with our prayers".
"Let us bow down to Kalaratri (who is the destroyer of even Kala – Yama i.e. who is beyond the limitation of time), to the great goddess, who is praised by Brahma (i.e. the Vedas), who is the power of Vishnu and who is the mother of Skanda or Kartikeya (i.e. symbolizes Shiva-Shakti undifferentiated form), who is Saraswati – Brahma's creative power, who is Aditi, the mother of all Devas, who took birth as Dakshayani – Daksha's daughter, who is sanctifying and who grants auspicious boons".
"We meditate and invoke the great Mahalakshmi, who is the personification of all Shaktis, so that she may lead us to Jnana and Dhyana".
"O Daksha! From your daughter Aditi, the deathless Devas, who grant auspicious boons, originated".
Now the highly secretive Srividya Panchadashi Mahamantra is illustrated. I shall omit this since this has to be learnt from a guru.
"This great Vidya, which fulfills the desires of all beings, is the primary or the primordial Vidya of Sri Parashakti. This Vidya indeed is the Shakti of Parabrahman or atman (i.e. it is nothing but Brahma Vidya). It charms the entire universe with its brilliance. This great Sri Mahavidya pertains to Sri Lalita Mahatripurasundari who shines with noose, goad, bow and arrows in her hands. This Vidya indeed is the Veda. One who knows and understands this shall escape misery (of duality and ignorance)".
In this way, the Upanishad first gives out the Rahasya mantra in a code and then describes that this Vidya pertains to Sri Parashakti, who is none but the supreme formless Parabrahman. However, for the less advanced aspirant, it also gives out the Saguna meditation form describing the Lalita or Mahatripurasundari aspect of Sri Parashakti - Parabrahman. It is also declared that this Vidya is the essence of all the Vedas. One, who understands this, will become the knower of Brahma Vidya and shall thus escape from all bondages and attain liberation. Great scholars have also traced the meaning of this great Mahamantra in this Upanishad. It can be briefly summarized as follows:
"Mahatripurasundari is Shiva-Shakti Abheda Roopini (Shiva-Shakti one, without any difference), the congregation of Brahma, Vishnu and Shiva, the aggregation of Lakshmi, Saraswati and Gauri, she is approachable through Shuddha, Ashuddha and Mishra (pure, impure and a mixture of the two) Upasanas (depending on the eligibility and capacity of the Sadhaka), she is Nirvikalpa Jnana Swaroopini (Sridevi is pure consciousness) and is the essence of all Tatvas".
"O mother, we bow down to you, please protect us on all sides, in all ways. This great goddess appears as eight Vasus. She herself is the eleven Rudras, twelve Adityas, Vishwe Devas – both eligible for drinking Soma and otherwise too (i.e. she is in the form of Devas both eligible and ineligible for accepting Havis), Yatudhanas (a demon like race), Rakshas, Pishachas, Yakshas and Siddhas. She is of the form of Satva-rajas-Tamas, she is Brahma-Vishnu and Rudra, and she is Prajapati, Indra and Manu. She is the planets and stars. She indeed is Kalaa, kaashtaa and other units of time (i.e. she is time). we bow to this Mahadevi who is eternal".
The beauty of this Upanishad is that it establishes in every possible way, the Swaroopa of Sri Parashakti as being non-different from Parabrahman.
"I am Veda as well as anything that is not Veda (I am described by the Vedas, but I am not totally graspable even by the Vedas), I am Vidya as well as Avidya (knowledge as well as ignorance), I am the begginningless Prakriti and anything other than Prakriti (or I am the begginningless Maya as well as anything that is there apart from Maya). Down, above, left, right – every direction is pervaded by me!"
"We salute to her, who is the destroyer of sins, who grants both Bhoga (enjoyment) and Moksha, who is endless or infinite, who is ever victorious, who is pure, refuge of all beings, who grants auspiciousness and who is Brahman (Shiva represents Brahman)."
In the next verse, the Upanishad gives out Devi Pranava Mahamantra. "The Matrika letter `ha' represents Viyat, which means `Sky'. With a combination of `ii' kaara, it becomes `hii'. Viitihotra means Agni and is represented by the letter `ra'. Ardhendu means bindu. Thus, the mantra becomes `Hriim'. This mantra grants all desires. This mantra of single letter is Parabrahman i.e. it is the Akshara form of Brahman. Sages with pure consciousness, dive into the ocean of knowledge and experience supreme bliss by meditating on this Mahamantra".
The letter `ham' denotes Sadashiva Tatva. It is an aggregation of Shiva, Vishnu and Brahma Swaroopas. Thus, Sridevi is of the form of the Iccha – Jnana – Kriya triad. Also, since Sadashiva Tatva hints at Shiva – Shakti Samarasya, she is `Shiva- Shakti- one'. Letter `Ra' denotes `SphuraNa'. Thus, by the knowledge of Shiva – Shakti Aikya (i.e. the unity of Jiva and Parabrahman), the Chaitanya Shakti of Sridevi or Sri Kameshwara flows.
An alternate explanation would be: by understanding Shiva – Shakti Aikya (i.e. the unity of Jiva and Parabrahman), one burns or dissolves all Tatvas (i.e. gets rid of Satva, Rajas and Tamas). Then what? Next is `ii' – the Kamakala Akshara. It represents bliss. However, with Bindu, it becomes `iiM' and denotes Sat – chit – ananda. The letter has the same meaning as `Tat – Tvam – Asi'. Thus, by meditating on this Bija, one attains Sridevi who is Shiva – Shakti –one and who is of the form of sat – chit – ananda. Now, these are the Lakshanas of Parabrahman right! Thus, this mantra is also Brahma Vachaka at the same time. It is a pity people look down upon this Bija as `Tantrika Pranava'. Where `Aum' denotes the same Parabrahma Tatva, it speaks of Nishchala, Nirakara, Nirguna Tatva. Hrim also denotes the chit aspect of the same Parabrahma Tatva, with an added notion of `SphuraNa'.
Now, there is the uddhAra of navArNa Mahamantra.
"Vak is `Aim', Maya is `Hrim' and Brahmasuu (originated from Brahma i.e. Manmatha) is `Klim'. Then there is the sixth consonant (shashtham) along with `Vaktra' i.e. with `aa' kaara. Thus we get `chaa'. Surya is `ma'. `Avaama' is right and `Karna' is ear. Thus, the Nyasa letter for the right ear i.e. `u' with bindu is obtained. Together, it becomes `mu' with a bindu. The third letter from `Ta' is `Da' and along with Narayana (i.e. `aa') it becomes `Daa'. Vayu Bija is `Ya' and adharayuk (lower-lip, represented by `ai') together form `yai'. Add the word `Vicche' to these letters at the end. This nine-lettered Mahamantra grants extreme bliss to Sadhakas and also grants Brahma Sayujya".
The meaning of this mantra is as follows: O great mother Chamunda Durga, who is of the form of chit (Mahasaraswati), sat (Mahalakshmi) and Ananda (Mahakali), we meditate on you for obtaining Brahmavidya. Please sever the knots (Rajju Granthi) of Avidya and liberate us from duality. This Mahamantra thus, is also Brahma Vachaka. Next, the Saguna meditation of the mantra is illustrated.
"I bow down to Sridevi, who is seated in `Hrit Kamala' (heart lotus), who is bright like the rising sun, who is holding Pasha and Ankusha in her hands, who has a serene-beautiful form, who is three-eyed, who is wearing red garments and who grants all desires of her devotees. O mother, I salute to you, the great goddess, who destroys fear (the greatest fear being Bhava Bhaya), who removes the greatest of difficulties and who is the very personification of KaruNaa".
It is to be noted that the Dhyana here is actually of `Tripurasundari'. Thus, the claim that Sri Lalita Mahatripurasundari is the essence of seven crore mantras is supported even in the Sruti!
"Her form is unknown even to Brahma and the other Devas. Hence she is called `Ajneya' (impossible to be known as `this' or `that'). She is called `Ananta' because she is without any end. Since no one can see or identify her Lakshya (goal or gaze), she is `Alakshya'. No one knows of her birth and hence she is `Aja' – without birth i.e. begginningless. Since she exists everywhere, she is `Eka' – the one. But she is also the entire universe with its infinite forms of creation; thus she is also `Aneka' – many"
Here again, the Brahma swaroopa of Parameshwari is illustrated.
"I bow down to Sridevi who is present in all mantras as `Matrika' (i.e. the letters of the alphabet are her form and hence also the mantras which originate from these root letters), who is the meaning of every word (Shiva represents `Shabda' or word and Shakti its `Artha' or meaning. These two do not have a separate existence and this Avinabhava Sambandha is what is expressed here) and who is `Chinmayaateeta' (Jnana is through chit and Sridevi is even beyond chit (chit here should be taken to mean `Manas' or `Buddhi' i.e. mind or intellect. Sridevi represents the knowledge of Brahman, which cannot be grasped by mind or intellect. Also, she is above the planes of Manomaya and other Koshas). She is the silent witness of even Shoonya or `nothing'. It is this great goddess who is called Sri Durga and there is nothing existing beyond her (or she has no second)".
All these are again descriptions of the Vedanta Brahman. She is to be understood as the very Parabrahman or chit Parashakti. One of the many Pramanas could be her description as `silent witness'. This also speaks of `Kriya Shoonyata' of goddess. This is the concept of Brahman as accepted by Advaitins. This Upanishad beautifully expresses the same concept. Also, since she is the witness to `nothing' (which existed before everything and which shall exist after everything), she is the Anaadi Paramatman.
"Scared of the Samsara (duality), I salute to that Durga, who destroys the evil (durachara means anything that is unacceptable to Sruti and Smriti) and who takes us across the ocean of Samsara".
"One who studies (shravaNa, manana, dhyana and Sankirtana – listen, understand its meaning, contemplate on its purport and then chant the hymn) this Upanishad obtains the merit of chanting five other (Ganesha, Vishnu, Shiva etc.) Atharvopanishads. One who performs actions like worship, Pratimaa Sthaapana (installing an idol for ritualistic worship) without knowing this Upanishad will not get Siddhi even after chanting his a hundred lakh times! The Purashcharana prescribed for this hymn is 108. By chanting this hymn (after the Purashcharana. all the fruits described hereafter require purashcharana) ten times, one gets rid of all sins. By Sridevi's grace, one escapes from the greatest of difficulties. By chanting this hymn in the evening, one gets rid of the sins committed during the day. By chanting this hymn in the morning, one gets rid of the sins committed during the previous night. By using this hymn in the morning and evening (everyday) one becomes free from all sins. By chanting this during the Turiya Sandhya (midnight when Turiya meets Turiyatita), one gets Vak Siddhi. By chanting this hymn, Devata Saanidhya (presence of divinity) is accomplished in a new idol. By chanting this mantra during Bhaumashwini yoga (this could mean on a Tuesday with Ashwini Nakshatra or more appropriately during Amrita Siddhi Yoga), one escapes from the great death (untimely as well as timely!). In this way this Upanishad is Avidya Nashini and Brahma Pratipadini".
Sri Devi Atharva Shirsha, also called Devyupanishad, is a part of Atharvana Veda. Here is a brief translation of this great Upanishad.
"OM, all the Devas (celestials) approached Sridevi and asked her politely, "Great goddess (Mahadevi)! Who are you? What is your actual form?"
Sridevi answered thus, "I am indeed the supreme Parabrahman (my form is the same as that of Brahman). I emanate this world, composed of Prakriti and Purusha. I am the Shoonya (nothingness) and beyond the Shoonya. This world is both `Sat' (existent or true) as well as `Asat' (non-existent or false). I am both `Ananda' (bliss) and `Anananda' (misery). I am both `Vijnana' (science or right knowledge) as well as `Avijnana' (ignorance). I am the one who is recognized as Brahman and also as not Brahman or I am the Brahman that everyone should know and also the illusion. I am both Panchikrita as well as Apanchikrita Mahabhoota (I am of the form of all the elementals like air, water etc. as well as non-elementals), I am the entire visible world!"
In this way, Sridevi is describing her incomprehensible form in order to destroy the ignorance of her devotees (Devas), who are Mumukshus (have a desire to know her original form). One has to understand that if anything exists, its `her'. There is nothing that is existent other than Sridevi. She is the only ultimate truth.
"I wander in the form of Rudras and Vasus (a class of deities who are eight in number). I also roam in the form of Adityas and Vishwe Devas. I nurture (protect) Mitra, Varuna, Indra, Agni and Ashwini Devas. I hold Devas like Soma, Tvashta, Poosha and Bhaga in me (i.e. I appear in their form or they reside in me). I bear within myself, Brahma, Prajapati and Mahavishnu (whose gigantic feet transverse the three worlds)".
"I grant the sacred Havis to the Devas. I grant immense wealth (the greatest wealth being Sridevi herself!) to Yajamana (the one who performs Yagna and generates Soma Rasa thereby). I am the supreme Ishwari of this entire creation; I am the great Parabrahman, who grants wealth and prosperity to Upasakas. I am the chief (most important) among the Devas, who are eligible for accepting Havis in Yajnas. I am of the form of atman and from me are created the skies. My residence is in the intellect that recognizes the Self as Atman (Paramatman) (i.e. my place is in the intellect that is enlightened with the light of Atman). A person who understands this shall acquire divine wealth".
Sridevi here mentions the importance of Vedic Yagnas in achieving Moksha. She also describes that she is the one who grants Havis to the Devas and she is the one who receives it in the form of various Devas. She is the Yajamana as well as the Yagna. She also confers wealth and prosperity as well as Moksha to those who understand her form as being non-different from oneself i.e. as one's own Atman or as the Paramatman. Also here, `Paramanu Vada' is completely rejected. It is Sridevi who is the nucleus of the entire cosmos. She is also the nucleus in every minute cell. It is this Parabrahman who is in charge of the Paramanu.
Having understood Sridevi as their own self, as being non-different from the entire universe, as the sole existing entity, as the only truth, the Devas now pray: "O goddess, o great goddess! O auspicious Devi, o primordial nature, o granter of auspicious boons, we bow down to you repeatedly and regularly. Having a fire-like golden luster, Sridevi is shining due to austerities (here `Tapas' should be read to mean Jnana or knowledge). She has extraordinary brilliance. Every one bows down to this great goddess Durga for obtaining the fruits of the actions they have performed. Let us all seek refuge in Sri Durga Parameshwari, who destroys great demons".
Here, the Sruti refutes the claim of Mimamsa. It has to be understood that it is Sridevi or Brahman, who grants fruits for the actions or Yajnas performed. There is nothing called `Adrishta' that automatically assigns fruits for every mechanical action performed. Also, Sridevi is indicated here to be the very embodiment of Jnana. What she gives as a result to the actions performed? Herself and she is Brahma Vidya or Brahma Jnana. Thus, the purpose of every karma is obtaining Jnana – of the self, of Sridevi.
"Devas (i.e. Prana Vayu) created Vaikhari (audible speech) and living beings communicate through this Vaikhari. May that great goddess who resides in all beings as the power of speech, who is like the wish-fulfilling cow Kamadhenu, who grants bliss, who grants nutrition and strength through food and who is of the form of divine Paraa speech (which is subtle and beyond Vaikhari) come to us, pleased with our prayers".
"Let us bow down to Kalaratri (who is the destroyer of even Kala – Yama i.e. who is beyond the limitation of time), to the great goddess, who is praised by Brahma (i.e. the Vedas), who is the power of Vishnu and who is the mother of Skanda or Kartikeya (i.e. symbolizes Shiva-Shakti undifferentiated form), who is Saraswati – Brahma's creative power, who is Aditi, the mother of all Devas, who took birth as Dakshayani – Daksha's daughter, who is sanctifying and who grants auspicious boons".
"We meditate and invoke the great Mahalakshmi, who is the personification of all Shaktis, so that she may lead us to Jnana and Dhyana".
"O Daksha! From your daughter Aditi, the deathless Devas, who grant auspicious boons, originated".
Now the highly secretive Srividya Panchadashi Mahamantra is illustrated. I shall omit this since this has to be learnt from a guru.
"This great Vidya, which fulfills the desires of all beings, is the primary or the primordial Vidya of Sri Parashakti. This Vidya indeed is the Shakti of Parabrahman or atman (i.e. it is nothing but Brahma Vidya). It charms the entire universe with its brilliance. This great Sri Mahavidya pertains to Sri Lalita Mahatripurasundari who shines with noose, goad, bow and arrows in her hands. This Vidya indeed is the Veda. One who knows and understands this shall escape misery (of duality and ignorance)".
In this way, the Upanishad first gives out the Rahasya mantra in a code and then describes that this Vidya pertains to Sri Parashakti, who is none but the supreme formless Parabrahman. However, for the less advanced aspirant, it also gives out the Saguna meditation form describing the Lalita or Mahatripurasundari aspect of Sri Parashakti - Parabrahman. It is also declared that this Vidya is the essence of all the Vedas. One, who understands this, will become the knower of Brahma Vidya and shall thus escape from all bondages and attain liberation. Great scholars have also traced the meaning of this great Mahamantra in this Upanishad. It can be briefly summarized as follows:
"Mahatripurasundari is Shiva-Shakti Abheda Roopini (Shiva-Shakti one, without any difference), the congregation of Brahma, Vishnu and Shiva, the aggregation of Lakshmi, Saraswati and Gauri, she is approachable through Shuddha, Ashuddha and Mishra (pure, impure and a mixture of the two) Upasanas (depending on the eligibility and capacity of the Sadhaka), she is Nirvikalpa Jnana Swaroopini (Sridevi is pure consciousness) and is the essence of all Tatvas".
"O mother, we bow down to you, please protect us on all sides, in all ways. This great goddess appears as eight Vasus. She herself is the eleven Rudras, twelve Adityas, Vishwe Devas – both eligible for drinking Soma and otherwise too (i.e. she is in the form of Devas both eligible and ineligible for accepting Havis), Yatudhanas (a demon like race), Rakshas, Pishachas, Yakshas and Siddhas. She is of the form of Satva-rajas-Tamas, she is Brahma-Vishnu and Rudra, and she is Prajapati, Indra and Manu. She is the planets and stars. She indeed is Kalaa, kaashtaa and other units of time (i.e. she is time). we bow to this Mahadevi who is eternal".
The beauty of this Upanishad is that it establishes in every possible way, the Swaroopa of Sri Parashakti as being non-different from Parabrahman.
"I am Veda as well as anything that is not Veda (I am described by the Vedas, but I am not totally graspable even by the Vedas), I am Vidya as well as Avidya (knowledge as well as ignorance), I am the begginningless Prakriti and anything other than Prakriti (or I am the begginningless Maya as well as anything that is there apart from Maya). Down, above, left, right – every direction is pervaded by me!"
"We salute to her, who is the destroyer of sins, who grants both Bhoga (enjoyment) and Moksha, who is endless or infinite, who is ever victorious, who is pure, refuge of all beings, who grants auspiciousness and who is Brahman (Shiva represents Brahman)."
In the next verse, the Upanishad gives out Devi Pranava Mahamantra. "The Matrika letter `ha' represents Viyat, which means `Sky'. With a combination of `ii' kaara, it becomes `hii'. Viitihotra means Agni and is represented by the letter `ra'. Ardhendu means bindu. Thus, the mantra becomes `Hriim'. This mantra grants all desires. This mantra of single letter is Parabrahman i.e. it is the Akshara form of Brahman. Sages with pure consciousness, dive into the ocean of knowledge and experience supreme bliss by meditating on this Mahamantra".
The letter `ham' denotes Sadashiva Tatva. It is an aggregation of Shiva, Vishnu and Brahma Swaroopas. Thus, Sridevi is of the form of the Iccha – Jnana – Kriya triad. Also, since Sadashiva Tatva hints at Shiva – Shakti Samarasya, she is `Shiva- Shakti- one'. Letter `Ra' denotes `SphuraNa'. Thus, by the knowledge of Shiva – Shakti Aikya (i.e. the unity of Jiva and Parabrahman), the Chaitanya Shakti of Sridevi or Sri Kameshwara flows.
An alternate explanation would be: by understanding Shiva – Shakti Aikya (i.e. the unity of Jiva and Parabrahman), one burns or dissolves all Tatvas (i.e. gets rid of Satva, Rajas and Tamas). Then what? Next is `ii' – the Kamakala Akshara. It represents bliss. However, with Bindu, it becomes `iiM' and denotes Sat – chit – ananda. The letter has the same meaning as `Tat – Tvam – Asi'. Thus, by meditating on this Bija, one attains Sridevi who is Shiva – Shakti –one and who is of the form of sat – chit – ananda. Now, these are the Lakshanas of Parabrahman right! Thus, this mantra is also Brahma Vachaka at the same time. It is a pity people look down upon this Bija as `Tantrika Pranava'. Where `Aum' denotes the same Parabrahma Tatva, it speaks of Nishchala, Nirakara, Nirguna Tatva. Hrim also denotes the chit aspect of the same Parabrahma Tatva, with an added notion of `SphuraNa'.
Now, there is the uddhAra of navArNa Mahamantra.
"Vak is `Aim', Maya is `Hrim' and Brahmasuu (originated from Brahma i.e. Manmatha) is `Klim'. Then there is the sixth consonant (shashtham) along with `Vaktra' i.e. with `aa' kaara. Thus we get `chaa'. Surya is `ma'. `Avaama' is right and `Karna' is ear. Thus, the Nyasa letter for the right ear i.e. `u' with bindu is obtained. Together, it becomes `mu' with a bindu. The third letter from `Ta' is `Da' and along with Narayana (i.e. `aa') it becomes `Daa'. Vayu Bija is `Ya' and adharayuk (lower-lip, represented by `ai') together form `yai'. Add the word `Vicche' to these letters at the end. This nine-lettered Mahamantra grants extreme bliss to Sadhakas and also grants Brahma Sayujya".
The meaning of this mantra is as follows: O great mother Chamunda Durga, who is of the form of chit (Mahasaraswati), sat (Mahalakshmi) and Ananda (Mahakali), we meditate on you for obtaining Brahmavidya. Please sever the knots (Rajju Granthi) of Avidya and liberate us from duality. This Mahamantra thus, is also Brahma Vachaka. Next, the Saguna meditation of the mantra is illustrated.
"I bow down to Sridevi, who is seated in `Hrit Kamala' (heart lotus), who is bright like the rising sun, who is holding Pasha and Ankusha in her hands, who has a serene-beautiful form, who is three-eyed, who is wearing red garments and who grants all desires of her devotees. O mother, I salute to you, the great goddess, who destroys fear (the greatest fear being Bhava Bhaya), who removes the greatest of difficulties and who is the very personification of KaruNaa".
It is to be noted that the Dhyana here is actually of `Tripurasundari'. Thus, the claim that Sri Lalita Mahatripurasundari is the essence of seven crore mantras is supported even in the Sruti!
"Her form is unknown even to Brahma and the other Devas. Hence she is called `Ajneya' (impossible to be known as `this' or `that'). She is called `Ananta' because she is without any end. Since no one can see or identify her Lakshya (goal or gaze), she is `Alakshya'. No one knows of her birth and hence she is `Aja' – without birth i.e. begginningless. Since she exists everywhere, she is `Eka' – the one. But she is also the entire universe with its infinite forms of creation; thus she is also `Aneka' – many"
Here again, the Brahma swaroopa of Parameshwari is illustrated.
"I bow down to Sridevi who is present in all mantras as `Matrika' (i.e. the letters of the alphabet are her form and hence also the mantras which originate from these root letters), who is the meaning of every word (Shiva represents `Shabda' or word and Shakti its `Artha' or meaning. These two do not have a separate existence and this Avinabhava Sambandha is what is expressed here) and who is `Chinmayaateeta' (Jnana is through chit and Sridevi is even beyond chit (chit here should be taken to mean `Manas' or `Buddhi' i.e. mind or intellect. Sridevi represents the knowledge of Brahman, which cannot be grasped by mind or intellect. Also, she is above the planes of Manomaya and other Koshas). She is the silent witness of even Shoonya or `nothing'. It is this great goddess who is called Sri Durga and there is nothing existing beyond her (or she has no second)".
All these are again descriptions of the Vedanta Brahman. She is to be understood as the very Parabrahman or chit Parashakti. One of the many Pramanas could be her description as `silent witness'. This also speaks of `Kriya Shoonyata' of goddess. This is the concept of Brahman as accepted by Advaitins. This Upanishad beautifully expresses the same concept. Also, since she is the witness to `nothing' (which existed before everything and which shall exist after everything), she is the Anaadi Paramatman.
"Scared of the Samsara (duality), I salute to that Durga, who destroys the evil (durachara means anything that is unacceptable to Sruti and Smriti) and who takes us across the ocean of Samsara".
"One who studies (shravaNa, manana, dhyana and Sankirtana – listen, understand its meaning, contemplate on its purport and then chant the hymn) this Upanishad obtains the merit of chanting five other (Ganesha, Vishnu, Shiva etc.) Atharvopanishads. One who performs actions like worship, Pratimaa Sthaapana (installing an idol for ritualistic worship) without knowing this Upanishad will not get Siddhi even after chanting his a hundred lakh times! The Purashcharana prescribed for this hymn is 108. By chanting this hymn (after the Purashcharana. all the fruits described hereafter require purashcharana) ten times, one gets rid of all sins. By Sridevi's grace, one escapes from the greatest of difficulties. By chanting this hymn in the evening, one gets rid of the sins committed during the day. By chanting this hymn in the morning, one gets rid of the sins committed during the previous night. By using this hymn in the morning and evening (everyday) one becomes free from all sins. By chanting this during the Turiya Sandhya (midnight when Turiya meets Turiyatita), one gets Vak Siddhi. By chanting this hymn, Devata Saanidhya (presence of divinity) is accomplished in a new idol. By chanting this mantra during Bhaumashwini yoga (this could mean on a Tuesday with Ashwini Nakshatra or more appropriately during Amrita Siddhi Yoga), one escapes from the great death (untimely as well as timely!). In this way this Upanishad is Avidya Nashini and Brahma Pratipadini".
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