Instruction: This is to be recited 1 (one) times while bowing to Lord Śiva. [Bow to the Śiva Liñga.]

करचरण कृतं वाक्कायजं कर्मजं वा।
श्रवणनयनजं वा मानसं वापराधं।
विहितंऽविहितं वा सर्वमेतत्क्षमस्व
जय जय करुणाब्धे श्रीमहादेव शम्भो॥

karacaraṇa kṛtaṁ vākkāyajaṁ karmajaṁ vā|
śravaṇanayanajaṁ vā mānasaṁ vāparādhaṁ|
vihitaṁ’vihitaṁ vā sarvametatkṣamasva
jaya jaya karuṇābdhe śrīmahādeva śambho||

Meaning: Whatever sins (faults) committed, by hand or foot, in word or deed, with ears or eyes, in mind or body, knowingly or unknowingly, may I be forgiven for all them, by the ever victorious Śrī Mahādeva (Śiva) who is Sambhu (self manifested)
~Verse 16, Shiva Aparadha Kshama Stotra by Adi Śaṅkara Bhagavatpāda

ॐ अस्य श्री गोपाल मन्त्रस्य नारद ऋषि विराट् छन्दस् गोपाल-कृष्ण देवत काम बीज स्वाहा शक्ति ममाभीष्ट सिद्धये जपे विनियोगः
om asya śrī gopāla mantrasya nārada ṛṣi virāṭ chandas gopāla-kṛṣṇa devata kāma bīja svāhā śakti mamābhīṣṭa siddhaye jape viniyogaḥ

गोपिजनवल्लभाय स्वाहा
gopijanavallabhāya svāhā

Lupta bīja: Hidden i.e. to be recited silently in deep meditation on Kṛṣṇa standing near a cow.


Śrī Somanāth Jyotirliñga
Śrī Somanāth Jyotirliñga

सोमनाथ ध्यान | somanātha dhyāna

ध्यायेत् महेश्वरं देवं स्वेतवर्णं चतुर्भुजं
त्रिशूलं डम्बरुं चैव खट्वाङ्गभे कपालजम्।
करेर्ददानं वरदं नागयज्ञोपवीतिनम्
भस्माभूषित सर्वाङ्गं पञ्चवक्त्रं त्रिलोचनम्॥
गिरिशं त्वं वृषारूढं शिवं त्वं सोमनाथं॥
dhyāyet maheśvaraṁ devaṁ svetavarṇaṁ caturbhujaṁ
triśūlaṁ ḍambaruṁ caiva khaṭvāṅgabhe kapālajam|
karerdadānaṁ varadaṁ nāgayajñopavītinam
bhasmābhūṣita sarvāṅgaṁ pañcavaktraṁ trilocanam||
giriśaṁ tvaṁ vṛṣārūḍhaṁ śivaṁ tvaṁ somanāthaṁ||
ॐ नमः शिवाय नमः सोमनाथाय
om namaḥ śivāya namaḥ somanāthāya
somnath-templeIt is one of the twelve Jyotirliñga shrines of Lord Śiva. Somanāth means ‘Lord of the Moon God Soma’ or the ‘Lord of the Nectar of Immortality’ as Soma is that which keeps everything alive. Soma is the essence of the Moon filtered through the tithī, partaking which the devatā remain alive. We have seen how many important Vedic deities have lost their importance and significance with time. This is due to the reduction in the Soma they receive. For this reason, the Somanāth Temple is known as ‘the Shrine Eternal’. This is the eternal, constantly flowing gift of Lord Shiva to every being in this universe – the gods, pitṛs (manes), rākṣasa, human beings, animals, trees and every living being depends on the Soma coming from the nakṣatra of the Moon as filtered through the tithī.

The Somanāth Temple is located in the Prabhās Kṣetra near Verāval in Sauraśtra, on the western coast of Gujarat, India. This was the pride of Dvārkā when ruled by Śrī Kṛṣṇa.

Pauranic traditions maintain that Śrī Chandra had built a golden temple at Somanāth in kṛta yuga.
This was rebuilt in silver during dvāpara yuga by Rāvaṇa, the king of Śrī Lanka following which Śrī Lanka became the richest nation during his rule in dvāpara yuga.
Towards the end of treta yuga, Śrī Kṛṣṇa rebuilt the Somanāth temple with sandalwood. Research of ancient Indian classical texts by Swami Śrī Gajananand Saraswati1Chairman of Shrimad Ādhya Jagadguru Śaṅkarācarya Vedic Śodha Sansthan, Varanasi show that this Somanāth Jyotirliñga prāṇa pratiṣṭhā was done on the auspicious Śravaṇa śukla tritīya2Third day of bright half of Vedic Śravaṇa month. Note that as per standard Vedic traditions, Lord Viṣṇu sleeps every year on Śravaṇa Kṛṣṇa tritīya, which is exactly a fortnight away from this chosen tithī. Tritīya is the lunar day presided by Gourī (Pārvatī), the śaktī of Śiva and devatā of the Moon. during the tenth Treta yuga of Vaivsvat Manvantara. The exact date suggested for the rebuilding by Śrī Kṛṣṇa is 7,99,25,105 years ago. This is derived from the traditions of Prabhās Khaṇḍa of Skanda Purāṇa. This temple is a perennial source of life (Soma) for every being since time immemorial.

somanath_brokenIt is said that the temple is the first defense against the malignant Rāhu and so long as Śrī Somanāth stands, Bhārat and Satya Sanātana dharma (Vedic dharma) symbolized by the compassionate kind holy cow ‘Kāmadhenu’ (Moon significator) shall be protected. Somehow the invaders of Sind and the deserts, got wind of this prophesy.

Following in the tradition of Śrī Kṛṣṇa, the Yādava kings (Kṛṣṇa established the Yādava rule) of Vallabhi in Gujarat, maintained the Somanāth temple. A completely new replaced the older one on the same site around 649 AD.

First desecration – In 725 AD Junayad, the Arab governor of Sind, sent his armies to destroy the second temple. The objective was simple and plain – theft. What to talk of a nation and people if the king is of thievish nature. The Gurjara Pratihara King Nagabhatta II reconstructed the Somanāth temple in 815, a large structure of red sandstone.

Second desecration – In 1024 AD, the temple was once again destroyed by Mahmud Ghazni who raided the temple from across the Thar Desert. Once again the objective was simple – theft. The temple was rebuilt by the Paramara King Bhoj of Malwa and the Solanki king Bhima of Gujarat (Anhilwara or Patan) between 1026 and 1042. For the first time since Kṛṣṇa, the wooden structure was replaced by King Kumarpal (1143-72), who built the temple of stone to afford better protection against the thievish kings.

Third desecration – In 1296 AD, the temple was once again destroyed by Sultan Allauddin Khilji’s army. Taj-ul-Ma’sir of Hasan Nizami writes “Raja Karan of Gujarat was defeated and forced to flee, and fifty thousand infidels were dispatched to hell by the sword and more than twenty thousand slaves, cattle and wealth beyond all calculation fell into the hands of the victors”. In their own words, they are proud of the theft. The temple was rebuilt by Mahipala Deva, the Chudasama king of Saurashtra in 1308 AD and the Liñga was installed by his son Khengar sometime between 1326 and 1351 AD.

Fourth desecration – In 1375 AD, barely 24 years after the re-establishment of the Somanāth Liñga, the temple was once again destroyed by Sultan Muzaffar Shah I. This time the local people worked to rebuilt it as there is no mention of royal patronage to the work.

Fifth desecration – In 1451 AD, the temple was once again destroyed by Sultan Mahmud Begda. Once again the local people of Gujarat put together their scanty resources to build the temple.

Sixth desecration – this was the worst of them all. In 1701 AD, the temple was once again destroyed by Mughal Emperor Aurangzeb. While all previous destructions primarily aimed at stealing, people and cattle (simple theft objective), Aurangzeb was diabolical. He used the columns and foundation of the Somanāth temple to build a mosque on the very site of the Somanāth temple. Hindu sculptural motifs remained visible and are a glaring proof and constant reminder that will continue to divide our people on religious lines. Maharani Ahilyabai Holkar of Indore rebuilt the temple in 1783 AD at a new site adjacent to the ruined temple.

Aurangzeb had achieved his objective of diving the people of India for the first time. Later the British also adopted this policy resulting in the birth of Pakistan. That’s history, and everyone knows it but may not be politically right to say so. But the ostrich approach to problems – burying head in hole, has never resulted in any concrete solutions. Which leader of India is going to ‘bell the cat’? Maharani Ahilyabai Holkar of Indore showed us one path – she rebuilt the temple in 1783 AD at a new site adjacent to the ruined temple. It was the ‘best solution’ as the old temple site was already converted to a mosque, and we Hindu do not believe in destroying or desecrating any place of worship of any religion.
Sardar Vallabhai Patel took the cue from the intelligent action of HRM Queen Ahilyabai Holkar and reconstructed the Somanāth Temple to its full glory in the adjacent vacant spot. Politicians of modern India would do well to learn from the great Queen Ahilyabai and follow the Sardar Vallabhai Patel instead of following Aurangzeb and destroying places of worship – again as I said – irrespective of any religion, your karma alone counts.

The later sources of history account for several desecrations by Muslims invaders during eleventh to eighteen century A.D. The temple was rebuilt every time with the reconstructive spirit of the people. We bow to the great gujarati people who have been so resilient and strong in their faith. The modern temple was reconstructed with the resolve of Sardar Vallabhai Patel who visited the ruins of Somanāth temple on Nov 13, 1947. Regular worship of Lord Somanāth was restarted at the new temple after the then President of India, Dr. Rajendra Prasad, performed the prāṇa-pratiṣṭhā on 11 May 1951. After Patel’s death, the herculean task of rebuilding continued under K. M. Munshi, another minister of the Government of India.

Other pilgrimage spots at Somanāth include (1) Śrī Kapardi Vinayak, (2) Śrī Hanuman Temple and Ahalyabai temple (temporary residence of Śrī Somanāth Liñga after Aurangzeb) is close by, which was built by HRM Queen Ahalyabai Holker during 1782. This temple maintained the Pooja Paraṁparā of Bhagvan Śiva during the hostile political conditions in India.

Vallabhghat is a beautiful sunset point. The temple is illuminated every evening. Similarly, the sound & light show ‘Jaya Somanāth’ is also displayed every night at 8-9pm, which allows the pilgrims an ethereal experience in the backdrop of grand Somanāth temple and the holy wave sounds of the Ocean.

daksagoatheadFavoring Rohiṇī
Śrī Chandra, the Moon god, is married to the 27 daughters of Dakṣa Prajāpati. Each of these 27 Queens have their private mansion built by Chandra and called nakṣatra. The nakṣatra are named after the Queens like Rohiṇī nakṣatra (in Vṛṣabha rāśi) is named after the Queen Rohiṇī presiding there. Śrī Chandra is very emotional due to his strong mind and this can make him partial, although he may not be doing so consciously.

Śrī Chandra had promised Dakṣa Prajāpati3Father-in-law of Chandra, sire of the 27 nakṣatra Queens. Dakṣa is a mānasa putra (mind-born son) of Brahma, that he would spend equal time with each of the 27 Queens. However, the reality is far from this promise. Chandra is fully conscious or aware of the Queens when he passes through the six mansions of the Queens Revatī, Aśvinī, Bharaṇī, Kṛttikā, Rohiṇī and Mṛgāśiras, especially when in the middle portion (2nd & 3rd Pada). When Chandra passes through the mansions of the next nine Queens – Ārdrā (6) to Chitrā (14), he meets with the Queens in the beginning (1st Pada) and later gets about his other duties. When Chandra passes through the mansions of the remaining twelve Queens Svātī (15) to Uttara Bhādrapada (26), he has time to meet with the Queens only at the end (4th Pada) of his sojourn. In addition to this partiality for the six favored Queens Revatī (27) to Mṛgāśiras (5) where 2nd Pada-Artha and 3rd Pada-Kāma prevail, Chandra also spends disproportional time in each of the nakṣatra, ending up giving the maximum time to Rohiṇī (4).

This led to unrest among the Queens. The nine Queens from Ārdrā to Chitrā who met Chandra in 1st pada, found Chandra only lecturing dharma while the twelve from Svātī to Uttara Bhādrapada (26) were bored with the constant sermon on mokṣa (4th pada). Of the remaining six, the first three Revatī, Aśvinī and Bharaṇī were constantly troubled with expenses management, mansion administration and treasury matters (2nd pada) while all the kāma (3rd pada) only went to Kṛttikā, Rohiṇī and Mṛgāśiras. There again there was partiality – Kṛttikā got the love of body, Mṛgāśiras got love of soul while Rohiṇī got all the love that the mind can ask for.

Dakṣa could not tolerate this partiality and twice warned Chandra to change his ways. However, this was not within the very nature of the erratic fast moving Moon god. The third time when encountered with the partiality matter Dakṣa cursed Chandra to lose the divine luster of perfect compassion that he embodies. The moonlight symbolizes this luster and it started to wane. This was the dark fortnight of the Moon when he lost his curative powers and the devas who rejuvenated by partaking of his Soma were also deprived. Chandra prayed to Lord Śiva at the Prabhās kṣetra who turned a benignant eye. The devas approached Dakṣa posing the danger that the absence of Soma would prevent any kind of procreation or rejuvenation and then they all would be destroyed. Dakṣa modified his curse and the Moon was allowed to wax and wane every fortnight.

For this reason in jyotiṣa, the fortnight is ruled by Venus reminding us of relationships and the waxing and waning shows the constant challenges that all creatures have to face in their marriage. In the pañcāṅga, the tithī that marks this phase of the Moon also rules relationships.

When the fallen Moon (amāvāsya Chandra) prayed to Lord Śiva, He lifted it and placed it on His own head – a status that even the highest beings cannot dream of. This lifting of the fallen hero resulted on his rising to the position of the full Moon. Since the head is the seat of the guru, the full Moon represents the guru pūrṇimā and every guru is to be remembered on the full Moon so that the path shall lead to the parameṣṭhi guru (Lord Śiva). This is the deeper meaning and blessing of Lord Somanāth.

prajapati_posterConsequent upon the curse of Dakṣa (a prajāpati), the union of Chandra with his 27 Queens became fruitless and they could not bear any children. It is the deep desire for progeny that caused Chandra to lust for other women. This is the 28th intercalary nakṣatra which does not exist in the physical plane and hence cannot define a legitimate spouse of Chandra. Chandra ended up having four sons from Manohara and one (Budha – Mercury) from Tārā.

Varchas, the eldest son of Manohara, reincarnated on Earth during Mahabharata as brave Abhimanyu. Because of the link to Chandra, Śrī Kṛṣṇa became his guru. This mighty son of Arjuna and Subhadra defeated all the great Kaurava warriors including Droṇa, Karna and Duryodhana on the one day he was called to go to battle and break the chakravyuha. They had to gang up and shoot arrows from the back (cheating) to defeat and kill him. But then Kṛṣṇa ensured that each of them got Karma payback in the same coin when (1) Drona died due to a partial lie uttered by Yudhiṣṭhira (only lie ever uttered by him); (2) Karna was shot to death while pulling the wheels of his chariot and (3) Duryodhana was killed by a blow from the mace to the thigh (hitting below the waist is cheating).

This great power of Chandra comes from Maharṣi Atri, his father – Chandra is atreya gotra. Maharṣi Atri stood on one leg and recited the Medhā Dakṣiṇāmūrti mantra which caused the knowledge of the monosyllable ॐ (om) – that’s how the world got to know about oṁ. His body was fully converted to pure Soma and rose into to the sky. When it could not contain anymore, it overflowed from his eyes and filled the ākāśa with a pure soothing white glow. The ten dṛg-devī (spouse of digpāla) collected the drops that came in their directions. This is the power of Atri-Soma they posses to give the fruits in these directions of life as is confirmed in the Śiva tāṇḍava stotra. The surplus that they could no longer hold came down to earth to be held by Anasuyā, wife of Maharṣi Atri, who bore Soma as their first son. Since Soma was created from Brahmā-akṣara, he is the incarnation of Brahma and is the ‘physical father’ of all beings. He is Chandra, the cause of motherhood and protector of innocent babies.

Getting directions

  1. On the balloon click on the link ‘Directions’ or on the link below the map. An extension shows up.
  2. Click either on the ‘Car’ or ‘Pedestrian’ image to choose your transpost.
  3. Now enter your ‘Journey start place’ like New Delhi etc in the pink box.
  4. Click on the button/letters ‘Get directions’ and you are done …now copy and print the directions before you start your journey. Have a nice pilgrimage and spiritual exaltation.
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References   [ + ]

1. Chairman of Shrimad Ādhya Jagadguru Śaṅkarācarya Vedic Śodha Sansthan, Varanasi
2. Third day of bright half of Vedic Śravaṇa month. Note that as per standard Vedic traditions, Lord Viṣṇu sleeps every year on Śravaṇa Kṛṣṇa tritīya, which is exactly a fortnight away from this chosen tithī. Tritīya is the lunar day presided by Gourī (Pārvatī), the śaktī of Śiva and devatā of the Moon.
3. Father-in-law of Chandra, sire of the 27 nakṣatra Queens. Dakṣa is a mānasa putra (mind-born son) of Brahma

The word akṣobhya [also written akshobhya] means immovable or imperturbable and is the opposite of kṣobha which means shaking, agitation and disturbance, tossing, trembling or emotional[1]. Thus akṣobhya refers to that state of perfect calmness achieved as a result of perfect knowledge.

Ṣaḍākṣarī Mantra

In the Buddhist tradition, he is one of the five transcendent (tathāgata) buddhas. Tathāgata refers to the principal lord of a Buddha clan (there are five such lineages). Akṣobhya is lord of the vajra[2] lineage (or Vajrāyana Buddhism). Just like the lord of the eastern direction Indra[3] (Śakra), he rides an elephant. His right hand is in the damana (suppression) or bhūmi sparsa (earth touching) mudrā[4] which causes the suppression (of ignorance, anger, emotion and other ṣaḍripu) with the damana bīja (huṁ). The left hand is in jñāna mudrā which symbolises perfect knowledge and has the tāra bīja (om). Thus, the simplest mantra read from the left to the right hand would be ‘jñana bīja’ + ‘name in long expression’ + ‘damana bīja’ = om akṣhyobhyāya huṁ.
ॐ अक्षोभाय हुं
om akṣobhāya huṁ

Dhyāni Buddhas

As the name implies, dhāni refers to the concentration and focus that leads to wisdom. The appearance of Vairocana, the master of all objects of knowledge, is the symbolic representation of all knowledge as a complete day or a complete circle. Thereafter quadripartition of knowledge occurred in two stages. In the first stage, the knowledge was divided into two by Vajrasattva Akṣobhya (representing wisdom ‘like a mirror’), in the East and Amitābha (representing discriminative wisdom or compassion), in the West. In the second stage, this was further divided by Ratnasambhava (representing the wisdom of equanimity – beauty, or spiritual riches) in the South and Amoghasiddhi (representing the wisdom of ‘he who can accomplish all things’ – power through activity) in the North.

Family Vajra
Wisdom Jñāna Like Mirror – Knowledge through reflection
Overcome Krodha Hatred, Anger
Alters Chitta Consciousness
Karma Rakṣa, Dharma Protect and Destroy
Symbol Vajra Scepter
Tattva Jala Water
Color Indra-Nīla Sky-Blue: Blue and White
Season Śiśira winter
Kendra Udaya, Pūrva East
Mudrā Bhumi Sparsa Earth-touching

Further reading/ references

  1. Mandala: The Architecture of Enlightenment, Denise Patry Leidy, Robert A. F. Thurman. New York: Asia Society Galleries, Boston, Shambala: Tibet House, 1997. Copyright Asia Society Galleries, Tibet House, 1997
  2. Jeff Watt

[1] Monier Williams Sanskrit Dictionary

[2] m. hard or mighty and refers to the thunderbolt or diamond sceptre (esp. that of Indra, said to have been formed out of the bones of the ṛṣi Dadhīcī and shaped like a circular discus or a cross or zigzag; it is a mythical weapon destructive of spells and charms, N. of the 15th of the 27 Yogas corresponding to śrāvaṇa nakṣatra. The śrāvaṇa month refers to the rainy season when the bow of Indra (rainbow) and vajra (thunder) is seen in the sky.

[3] Both in Hindu and Buddhist tantra, Indra is the guardian of the eastern direction (lokapāla). He rides a white elephant called airāvata.

[4] Gesture of hand and fingers having vital spiritual symbolism and signification

Sri Agni is the adhidevata of the Sun and is the most revered deity of the agnihotri’s and brahmins of the vedic period. He has two wives named ‘Svaha’ and ‘Svadha’ who carry the offerings made by the devotees into the holoy fire (Agni devata) to the Gods and manes respectively. The three lokas are worshipped with the bija mantras ” OM bhu, Bhuva, Svah” respectively. Thus the offerings to the gods must end with the word Svaha whereas those to the manes ends with the word Svadha.

Bhu refers to this terrestrial plane or the earth (Agni is the Lord of the Bhu loka); Bhuva refers to the solar system (Surya is the Lord of the Bhuva loka) and Svah refers to the universe beyond (Indra is the Lord of the heavens). Thus, in this earthly plane it is necessary to worship agni for a good life and energy.

Agni mantra

Traditional Bija akshara and mantra


रं जातवेदसे स्वाहा
raṁ jātavedase svāhā

Other bija  and mantra (Mantra mahodadhi)


ॐ हुं रं चैतन्यायै नमः
om huṁ raṁ caitanyāyai namaḥ

Savitur gayatri
तत् सवितुर्वरेण्यं भर्गो देवस्य धीमहि।
धियो यो नः प्रचोदयात्॥३।६२।१०
tat saviturvareṇyaṁ bhargo devasya dhīmahi|
dhiyo yo naḥ pracodayāt||3|62|10

Agni gayatri
अग्निं दूतं वृणीमहे होतारं विश्ववेदसम्।
अस्य यज्ञस्य सुक्रतुम्॥
agniṁ dūtaṁ vṛṇīmahe hotāraṁ viśvavedasam |
asya yajñasya sukratum ||

अग्निमीळे पुरोहितं यज्ञस्य देवं ऋत्वीजम्।
होतारं रत्नधातमम्॥
agnimīḻe purohitaṁ yajñasya devaṁ ṛtvījam|
hotāraṁ ratnadhātamam||

The Garuḍa Purāṇa lists some garuḍa-mṛtyu-rakṣa mantra in the following śloka.

ॐ अमृतेश्वर ॐ भैरवाय नमः।
एवं ॐ जुं हंसः सूर्याय नमः॥ १।१८।१९॥
om amṛteśvara om bhairavāya namaḥ |
evaṁ om juṁ haṁsaḥ sūryāya namaḥ || 1|18|19 ||

Step-1: The first step to strengthen the Lagna with the first mantra. This is common for everyone and firmly establishes the oṁkāra on the ascendant.

ॐ अमृतेश्वर ॐ भैरवाय नमः।
om amṛteśvara om bhairavāya namaḥ

Step-2: Once this is done then all evils are under check and the second mantra is to be used to protect the soul. The second mantra is a combination of the Kahola ṛṣi Mṛtyuṅjaya bīja mantra ‘om juṁ saḥ’ and the mantra for chara ātmakāraka. The mantra takes the form ‘om juṁ haṁsaḥ sūryāya namaḥ’ for one who is born with Sun as chara ātmakāraka.

एवं शिवाय कृष्णाय ब्रह्मणे च गणाय च।
चण्डिकायै सरस्वत्यै महालक्ष्मादि पूजयेत्॥ १।१८।२०॥
evaṁ śivāya kṛṣṇāya brahmaṇe ca gaṇāya ca |
caṇḍikāyai sarasvatyai mahālakṣmādi pūjayet || 1|18|20 ||

For other planets as chara ātmakāraka another seven deities have been mentioned in the Garuḍa Purāṇa. The eight specifically mentioned for eight chara ātmakāraka are – Sūrya, Śiva, Kṛṣṇa, Gaṇa (Gaṇeśa), Brahma, Caṇḍīkā, Sarasvatī and Lakṣmī. The mantras are listed below. It is important that the correct mantra should be chosen for the planet which is chara ātmakāraka. These mantra remove every poison in the system and restore health.

Sun as Ātmakāraka
ॐ जुं हंसः सूर्याय नमः।
om juṁ haṁsaḥ sūryāya namaḥ|

Jupiter as Ātmakāraka
ॐ जुं हंसः शिवाय नमः।
om juṁ haṁsaḥ śivāya namaḥ|

Mercury as Ātmakāraka
ॐ जुं हंसः कृष्णाय नमः।
om juṁ haṁsaḥ kṛṣṇāya namaḥ|

Saturn as Ātmakāraka
ॐ जुं हंसः ब्रह्मणे नमः।
om juṁ haṁsaḥ brahmaṇe namaḥ|

Mars as Ātmakāraka
ॐ जुं हंसः गणाय नमः।
om juṁ haṁsaḥ gaṇāya namaḥ|

Rāhu as Ātmakāraka
ॐ जुं हंसः चण्डिकायै नमः।
om juṁ haṁsaḥ caṇḍikāyai namaḥ|

Moon as Ātmakāraka
ॐ जुं हंसः सरस्वत्यै नमः।
om juṁ haṁsaḥ sarasvatyai namaḥ|

Venus as Ātmakāraka
ॐ जुं हंसः महालक्ष्म्यै नमः।
om juṁ haṁsaḥ mahālakṣmyai namaḥ|

Further refinement of the mantra has been allowed with the use of the word ‘ādi’ in ‘mahālakṣmādi’ meaning that very subtle and specific forms can be deciphered from the chart.


Saturn is the chara ātmakāraka in this chart and the regular mantra should have been the one for Brahma, the deity of Saturn (Parāśara). However, we can take into consideration the fact that Saturn is also the dispositor of the natal Moon and becomes śubhapati (Moon dispositor) for the chart. This special status of the śubhapati becoming ātmakāraka is called ‘Kevala’ (Jaimini Upadeśa). The particular form of Brāhmaṇa transforms to Atri (Maharṣi – sire of the Moon) and the mantra transforms as follows –

Saturn as Kevala Ātmakāraka

ॐ जुं हंसः अत्रिब्रह्मणे नमः।
om juṁ haṁsaḥ atribrahmaṇe namaḥ

However, in this chart, a second level transformation has occurred as the ātmakāraka planet is also placed in its own sign. The devatā is no longer considered from the graha Saturn (Brahma) but instead from the vāyu tattva (Parama Śiva). To this add the fact of the Moon being disposited by Saturn and the specific subtle form is a lunar form – Śrī Somanāth Śiva.

Tattva level transformations occur when any of the eight planets, as ātmakāraka is also placed in own sign. Sun and Mars = Āditya; Moon and Venus = Durgā; Mercury = Mahā Gaṇeśa; Jupiter = Mahā Viṣṇu; Saturn = Parama Śiva (Iśvara). Thus the mantra undergoes another more subtle transformation to Śrī Somanāth.

ॐ जुं हंसः सोमनाथाय नमः।
om juṁ haṁsaḥ somanāthāya namaḥ|

The heart lotus – basics of spirituality and aṣṭamaṅgalam; Also Iṣṭa devatā, pālana devatā and Guru devatā.
Not concerning ourselves with the inanimate world, let us focus on the living beings, and that too the human being and spirituality. The aṣṭadala padma (eight-petal lotus) is the foundation of Hindu philosophy. It is based on the Kālachakra or the wheel of time, which is composed of eight spokes and has the 28 constellations distributed in these spokes. Each of these spokes is in one of the cardinal (kendra) or intermediate (koṇa) directions and is reckoned starting from the east and moving in the clockwise direction. Based on this we have the aṣṭamaṅgalam kriyā which is the ritual of worshipping the deities and the planets inside the horoscope before conducting a Praśna (Horary chart) or studying a horoscope.

Determination of deity
The determination of the deity is to be done in two stages. First is to determine the guiding deities of the native. These are the three of Iṣṭa Devatā or the deity guiding the individual soul towards emancipation, the Pālana Devatā or the deity guiding him in the present life to improve his life and surroundings and the spiritual master or Guru Devatā. These three form the primary tripod of his life and are akin to the Sun (natural significator of soul), Moon (natural significator of mind and the well-being in this life) and Jupiter (natural significator of pāka lagna and Guru) respectively.

Second is to determine the immediate problem and offer a solution. The second would be a short-term remedy that is really not going to help much in spiritual development, but is vital to establishing faith in God. All Jyotiṣa are advised to tread very carefully in this region of remedial measures as in our anxiety to help we should not end up doing bad karma.

Ātma: Iṣṭa & Dharma Devata
Mahārisi Jaimini advises us to examine the ninth & twelfth houses from Kārakamsa to determine the worship. The ninth house rules dharma whereas the twelfth house rules moksa or emancipation. As far as the Ātmakāraka is concerned, its main objective is to attain moksa and the Iṣṭa Devata of a person is seen from the strongest planetary influence on the twelfth house from Kārakamsa. Similarly, the Dharma Devata is seen from strongest planetary influence on the ninth house from Kārakamsa. Unlike the Iṣṭa devata, the Dharma Devata helps a person to attain the ideals and objectives that the soul aspires for in this life, to achieve the desires of the present incarnation.

Strongest planetary influence
Step 1: Planets placed in the sign: The strongest planetary influence on the twelfth house is seen from the placement of planets in it. If more than one planet is placed therein, then their placement in Exaltation/own house etc should be considered failing which, their longitude (in the rashi chart ignoring signs) is to be considered and the one with the highest longitude is to be declared the strongest, which shall determine the Iṣṭa devata.

Step 2: Planets aspecting the sign: If there are none in the twelfth house, then the planetary aspects on the second house should be determined. In this case, the aspects of the signs alone are to be used, as the deities do not exist in a “human body”. If more than one-planet aspects, then the strongest amongst them should be considered. It maybe noted that planetary aspects indicate directions to the deity and not the deity itself.

Step 3: Lord of the sign: The lord of the house should be considered. If there are two lords, then the stronger of the two shall determine the Iṣṭa devata.

1.The sign occupied by lagna lord
2.Jaimini’s Upadesha Sutra: 2-1-68
3.Sign occupied by the Ātmakāraka in the Navamsa

Every part of this creation is a Guru, a teacher and the soul is constantly learning new lessons and refining the knowledge of older lessons in its constant interaction with the other souls or the super soul. The Rig veda teaches that the penultimate objective of every jivātma (living being – having a soul) is the param padam of Visnu. The Iṣṭa devatā will finally be a Visnu avatāra although various deities could be guiding the native during this search for the ultimate truth depending on the influences in the twelfth (moksa) and ninth house (dharma) from kārakamsa.

Visnu means ‘sarva vyāpakeshvara devatā’ or He Who is everywhere, in every being – big & small, animate & inanimate, in every form or manner. He permeates every part of the creation and the creation is a part of Him. This is the essence of the ākāsha tatva that is present everywhere and has a tendency to bind or keep things (parts) together. This is of satva guna and is not differentiated. It is this ākāsha tatva that is present in all signs and makes them work together in harmony. It keeps the parts of the body together. It is the cause and controller of the buddhi. Parasara explains that a predominance of this tatva is present in people born in hamsa mahāpurusa yoga (Jupiter) and causes them to worship Visnu. Thus, the Iṣṭa devatā & dharma devatā is Visnu.

The Iṣṭa devatā mantra given below are based on my present level of understanding of the Bhagavatam and others should consult their Diksha Guru for their mantra. The Dharma mantras should be learnt from bonafide Diksha Guru’s. I am qualified to give the Gayatri mantra only and not the Yuga mantras. The latter are the foundation (four legs of Dharma). These mantra are known as (a) Mahāmantra for kali yuga Rasi (b) Gopāla mantra for dvapara yuga rasi (c) Rāma tāraka mantra for treta yuga rasi, and (d) Narāyana mantra for satya yuga rasi.

Table 5: Visnu avatāra (Parāsara) for Iṣṭa devatā

Graha Avatāra Mantra
Sun Rāma om namo bhagavate rāmacandrāya
om namo bhagavate rāmabhadrāya
Bīja: śrīṁ om śrīṁ namo bhagavate mahārājāya
Moon Kṛṣṇa om namo bhagavate vāsudevāya
om namo bhagavate jagannāthāya
Bīja: klīṁ om klīṁ namo bhagavate jagannāthāya
Mars Narasiṁha om namo bhagavate nṛisiṁhāya
Bīja: kṣroṁ om kṣroṁ namo bhagavate nṛisiṁhāya
Mercury Buddha om namo bhagavate balabhadrāya
Bīja: hlīṁ om hlīṁ namo bhagavate balabhadrāya
Jupiter Vāmana om namo bhagavate śrīvāmanāya
Trikuṭa bīja om bhūrbhuva svaḥ trivikramāya nāmaḥ
Venus Paraśurāma om namo bhagavate ṛṣikeśāya
Bīja: hrīṁ om hrīṁ namo bhagavate ṛṣikeśāya
Saturn Kūrma om namo bhagavate akūpārāya
Bīja: krīṁ om krīṁ namo bhagavate akūpārāya
Rāhu Varāha om namo bhagavate śrivarāhāya
Bīja: bhū om bhūr-namo bhagavate śrisūkarāya
Ketu Matsya om namo bhagavate mahāmatsyāya
Bīja: slīṁ om slīṁ namo bhagavate mahāmatsyāya

Jaimini adds that if Ketu the moksa kāraka is in the ninth or twelfth houses from kārakamsa, then the native aspires for final emancipation. Further, if these signs are Pisces or Cancer (the natural moksa trines), the indications of spirituality are a strong influence.

Thus, the ninth house from the AK is the most vital deity who guides him in achieving the objectives of his nature – this is the dharma devatā. Yet, the real achievement is to lose the “self” identity of the soul so that in can merge in the consciousness of godhead. This is self-undoing and is seen from the twelfth house. From the Kārakamsa, the deity seen in the twelfth house becomes the Iṣṭa devatā as it guides the soul towards the high spiritual ideal. This deity should be favorable; else, the entire voyage of this life could become meaningless.

4. Jaimini’s Upadesha Sutra shloka: 2-1-69
5. Jaimini uses the terms “kriyā” and ” cāpa” to refer to the signs, which by the katapayādi varga are Pisces and Cancer. Some translators have preferred “Aries” and “Sagittarius” as the direct translation of the terms instead. (Stanza 2-1-70)

“Trikone pāpa dvaye māntrika ” implies that if two malefic planets are in trines to kārakamsa the person is a māntrika implying knowledge of mantra shastra and/or powers of invoking the supernatural by magical formulae.

The maximum number of malefic planets influencing the trines can be four and give this 100% strength. This will decrease to 75% for three, 50% for two and so on. The knowledge grades can be tāntrika, yāntrika and māntrika respectively. Tāntrika is derived from the word “tan” or Body and “trai” to control. Thus, a tāntrika can control the bodies of others or influence then in a positive or negative manner. Yāntrika is one who uses implements and drawings (yantra). Māntrika is one who uses Mantra alone. These are also grades of knowledge of the occult. The point to be noted is that this only gives the extent of occult and spiritual knowledge. How is this knowledge going to be used is the next question.

• “Pāpadriste nigrahaka”: if malefic planets also aspect these malefic planets in trines (or if at least three malefic planets are in trines), then the native has the powers to summon spirits, grahas etc by using magical formulae.
• “Subha driste anugrahakaù”: if benefic planets aspect, then this knowledge shall be used for the welfare of all. It should be carefully noted that the benefic in question is not in direct conflict with a malefic involved in the yoga. Jaimini explains this point with some examples. If Jupiter and Rahu conjoin/ aspect the trine, then the native indulges in black magic or maybe subject to the same. Dental problems show up in the latter case as a symptom. If Saturn and Jupiter conjoin/aspect the trine, then both the native and the enemy are destroyed i.e. the native could die fighting for another person or self.

The noteworthy point is that whatever planets are in trines to the kārakamsa, they will take the native towards spirituality. Natural malefic planets are normally inclined to take the native away from the higher spiritual truths, but if they are in trines to the kārakamsa, they will follow the diktat of the ātmakāraka and steer life towards realization of the spiritual self. Consider Mars in a situation of extreme anger – if such a Mars is in trines to kārakamsa, the native will never use violent methods, and will instead look for magical formulae or other means like a coral ring to counter the negative influences. If a natural benefic planet aspects the ātmakāraka, the native uses this knowledge for the welfare of others as well.

While giving the list of deities for planets from the Sun to Ketu, Jaimini adds that if Saturn is ill placed in a malefic sign in the ninth or twelfth house from the kārakamsa, the native worships devils and indulges in other forbidden acts like black magic. Venus similarly placed also makes the native indulge in black magic involving the act of sexual intercourse etc.

6. Jaimini’s Upadesha Sutra shloka: 2-1-83
7. A person adapt at Mantra shastra.
8. Jaimini’s Upadesha Sutra: 2-1-80

Famous tāntrika (Kārakamsa)

Lagnāmsa is Scorpio, the secret sign showing abilities for occult studies with Venus & Ketu in trines indicating the tapasvi (penance) yoga. However, the absence of the aspect of Saturn on lagnāmsa shows the lack of renunciation and the tapasvi yoga is to that incomplete, but will give the ability of Venus for penance and of Ketu for the occult studies.

With these abilities confirmed, examine the kārakamsa, which is Virgo (Mercury is the ātmakāraka placed in vargottama in Virgo navamsha). Two malefic planets Rahu & Sun (eclipse combination) are in trines to the kārakamsa indicating that the native is a māntrika. Jupiter is placed in debility (vargottama) in Capricorn afflicted by these malefic planets. The Guru- candāla yoga indicates that the knowledge could be used for evil purposes like killing enemies (human beings). The aspect of Venus (natural benefic) on the kārakamsa tends to mollify and make him use the knowledge for good purposes.

Not getting into the misuse of the knowledge, when in jail the native announced that Ganesha would drink milk at all temples and urged people to offer milk. A strange phenomenon occurred when on the 21 September 1995 millions of people all over the world reported that they offered milk to various Ganesha idols and that all of them drank the milk. There was some controversy, but it is noteworthy that the native was under Saturn dasha, Ketu antardashas, Venus pratyantara dasha, Rahu süksma dasha and Jupiter prāna dasha. The involvement of the first three planets Saturn, Venus & Ketu in the tapasvi yoga shows that the native would have done some sort of a penance to achieve this miracle of sorts, and the involvement of the Rahu & Jupiter combination shows the use of his powers as a māntrika.

Pālana Devatā
The Pālana Devatā is signified by the Moon and is responsible for guiding the activities of the members of the family in their material life. He looks after the individual during the present birth. Jaimini spells out the method of locating the deity in the sixth from the Amatya Karaka (in the Navamsa) in the same basis as the twelfth from the AK. It is for this reason that the profession of the parent was advised to the natives in days of yore. However, in modern day charts, this feature may not be present and the Pālana devatā will have to be determined for each chart. This deity should be favorable for good livelihood and financial success.

9. Amatya Karaka is the second among the Chara Karaka in the eight planet scheme. Jaimini teaches ‘amatya dāse caivam’.

Table 6: Planets & deities
Planet Parāsara Jaimini Harihara
Sun Agni Shiva All signs shiva
Dual sign: 1st dreskāna Ganapati
Dual sign: 2nd dreskāna Skanda
Moon Jala Gauri Strong Gauri
Weak Kāli
Weak in Mars sign/amsa Camundā
Mars Skanda Skanda Male signs Skanda & Bhairava
Female signs Camundā, Bhadrakāli etc.
Mercury Visnu Visnu Movable & dual signs Visnu avatāra
Fixed sign: 1st dreskāna Rāma
Fixed sign: 2nd & 3rd dreskāna Krisna
Jupiter Indra Sambashiva All signs Mahāvisnu, Jagannath
Venus Saci Laksmi Satva signs Annapürna
Rajas signs Laksmi
Tamas signs Yaksi
Saturn Brahma Visnu All signs shāsta & krita
Rahu Durgā All signs Sarpa (snake deity)
Ketu Ganapati All signs Ganapati

10.Skanda is Kartikeya, the warrior son of Shiva.
11. The Satwik planets are the Sun (Leo), Moon (Cancer) and Jupiter (Pisces & Sagittarius). The Rajas Planets are Mercury (Virgo & Gemini) and Venus (Taurus & Libra). The Tamas Planets are Mars (Aries & Scorpio) and Saturn (Capricorn & Aquarius). This should not be mistaken with the natural nature of the signs on the basis of Movable (Rajas), Fixed (Tamas) and Dual (Satwik).

Guru Devatā
The navamsha sign of the bhrātrikāraka itself is seen for the Guru devatā or spiritual guide & teacher of the chart. The Guru(s) are indicated by the bhrātrikāraka as well as the planets conjoining and aspecting it in the navamsha. These Guru(s) would be teaching dharma, jyotisha and/or such subjects related to spirituality (Sun) or vedāìga (Jupiter). Guru(s) in other areas are to be seen in other divisional charts. The strength of planetary influence on the concerned house should be seen on the basis or rules given above.

Continued from Ātmakāraka I

Bhagavat Gītā: A few years ago when we were asked about the standard books for studying Jyotisa, the Bhagavat Gītā, Bṛhat Parāśara horā śāstra and Maharṣi Jaimini’s upadeśa sutra were recommended as the foundation. Today we shall explore the teachings of the Gītā to understand creation, the spirit soul and the chara kāraka scheme(s).

Creation, elements & kāraka

Bhagavat Gītā (7-2)
ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः।
यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते॥ ७-२॥
jñānaṁ te’haṁ savijñānamidaṁ vakṣyāmyaśeṣataḥ |
yajjñātvā neha bhūyo’nyajjñātavyamavaśiṣyate || 7-2||

Prabhupada’s translation: I shall now declare unto you in full this knowledge, both phenomenal and numinous. This being known, nothing further shall remain for you to know.

Jyotisa Commentary

The entire knowledge of creation of this manifested universe, both phenomenal (physical creation) and the spirit being which was handed down by Kṛṣṇa to Arjuna as this is the transcendental knowledge forming the basis of Jyotisa. Both jnānam (knowledge of the gross material creation and dissolution process) and vijnānam (knowledge of the superior creation and existence of the spirit being) are being described, and these are different. This is the vedānta knowing which nothing more shall remain to be known or hidden. Jyotisa in its highest level is the vedānta where the astrologer has risen to the level of a ‘trikālajnāni’.

Bhagavat Gītā (7-4)
भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च।
अहंकार इतीयं मे भिन्ना प्रकृतिरष्टधा॥ ७-४॥
bhūmirāpo’nalo vāyuḥ khaṁ mano buddhireva ca |
ahaṁkāra itīyaṁ me bhinnā prakṛtiraṣṭadhā || 7-4||

Prabhupada’s translation: Earth, water, fire, air, ether, mind, intelligence and false ego—all together these eight constitute My separated material energies.

Jyotisa Commentary
The five states of physical existence of all creation are symbolized by

  1. Earth called bhūmi or pṛthvi tattva, solid state: Mercury,
  2. Water called āpa or jala tattva, liquid state: Venus,
  3. Fire called anala or agni tattva, energy state: Mars,
  4. Air called vāyu tattva, gaseous state: Saturn and,
  5. Ether called khaṁ or ākāśa tattva, vacuum: Jupiter

At the gross level these are the pañca bhūta and at the subtle level they are known as the pañca tattva. Thus, every physical creation shall have these five elements in varying proportions that shall define its physical constitution.

The manas is the ‘mind’ of the universe as well as the individual and indicates the class, group or family identifying the created being or object and is represented in astrology by the Moon. Any created material object belongs to a class of objects created with a certain shape (definable for solids with a predominant pṛthvi tattva), having a certain constitution (based on the proportion of the constituent tattva). These define the class or family to which it belongs.

Buddhi refers to the intelligence or body of knowledge related to the object. This defines its purpose of creation and existence and the effects of the various laws of nature on it called its Dharma. The laws of nature that the created body must obey are seen from the ascendant called Lagna and this is the seat of the dharma trikoṇa which includes the fifth & ninth houses. Lagna represents prajāpati, the creator.

Ahaṁkāra refers to its independent identity and is the false ego (not Freud’s ego). This is false because the identity is not permanent and it is an ego as it helps to identify the object and differentiate it from the other bodies/creatures of its class or family. This is represented by the Sun in astrology.

Example 1: Arabian sea

Let us consider the Arabian sea as an example. This has a predominance of liquid in its body as compared to other states of solids and gases. Thus the body has a predominance of jala tattva. The water is in constant motion due to various currents created by the rotation of the earth. This movement is due to energy in the water showing that it possesses agni tattva. It is contained by a basin which is the crust of the earth and this is the dharma (buddhi) associated with it as one of the laws of nature that a liquid does not have any particular shape and takes the shape of the container. The water in the sea displaces a certain volume of air or vacuum and this volume indicates the presence of ākāśa tattva that keeps the waters together within the containing crust of the earth. There are so many similar large water bodies that separate continents and they are all known as ‘sea’. This is the family or class of created bodies to which it belongs and is the manas. However, we are aware that this particular body that touches the west coast of India is different from the water body in the east coast of India and other parts of the world and have named it the “Arabian Sea”. This particular name “Arabian” is its ahaṁkāra that helps to identify it in particular and differentiates it from other seas.

These are the eight primary variables that go into the creation of all bodies, both animate and inanimate. It is evident that we do not need any more variables than the lagna and seven planets from Sun to Saturn to define the physical (material creation). These planets are the seven Chara kāraka that are used in mundane astrology and all such horoscopy of material bodies that cannot procreate.

Bhagavat Gītā (7-5)
अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम्‌।
जीवभूतां महाबाहो ययेदं धार्यते जगत्‌॥ ७-५॥
apareyamitastvanyāṁ prakṛtiṁ viddhi me parām |
jīvabhūtāṁ mahābāho yayedaṁ dhāryate jagat || 7-5||

Prabhupada’s translation: Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises the living entities who are exploiting the resources of this material, inferior nature.

Jyotisa Commentary

Besides the material creation, living beings are also created in this universe, which are of a superior energy. These beings are different from the material beings in that they have the ‘jīva’ or ‘jivātma’ which is very much like the paramātma, yet is different from the latter. This jivātma causes the living beings to exercise a higher level of intelligence, some amount of ‘free-will’ (very much bounded – based on the upachaya) and get involved in the process of karma, sin and rebirth. The definitions of karma and sin vary from one class of living beings to another (manas variance) and also varies within the class (ahaṁkāra) based on the level of buddhi (intelligence). For example, sin is not incurred if a lion kills a cow for food, but a lot of sin is incurred if a human being kills a cow. Here the definition of sin based on dharma (natural laws governing) has been in variance due to the class of being differentiated as per the manas. Again, among human beings, the all knowing self-realized priest or brāhmaṇa incurs higher sin by killing a cow than a vaiśya whole knowledge is inferior. Here the definition of sin is more relaxed based on the level of knowledge (buddhi).

Since the primary differential between the quality of the sin is the mana, and since the Moon represents the manas, it is but natural to consider the nodes of the Moon as karmic control planets. Rāhu indicates the sins on account of past karma and those done with full knowledge of consequences while Ketu, in the negative, represents the mistakes made. In the positive Rāhu represents punishment and redemption while Ketu represents suffering and emancipation. As a group they are one, and represent the opposite points of bhoga & mokṣa.

The eight-variable scheme of the previous śloka needs to be modified to the ten-variable scheme that includes the lunar nodes Rāhu (ascending node) and Ketu (descending node) in addition to the lagna and seven planets from the Sun to Saturn. Further, since every living being that has been created has not got mokṣa, it is evident that in any spiritual scheme that must represent the individual jivātma and its interaction with the other ātma, room would have to be made for Rāhu (but must exclude Ketu). These seven planets from the Sun to Saturn, and Rāhu are the eight Chara kāraka that are used in horoscopy (jātaka) and all such charts of living bodies that can procreate.

Bhagavat Gītā (7-6)
एतद्योनीनि भूतानि सर्वाणीत्युपधारय।
अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा॥ ७-६॥
etadyonīni bhūtāni sarvāṇītyupadhāraya |
ahaṁ kṛtsnasya jagataḥ prabhavaḥ pralayastathā || 7-6||

Prabhupada’s translation: All created beings have their source in these two natures. Of all that is material and all that is spiritual in this world, know for certain that I am both the origin and the dissolution.

Jyotisa Commentary

All created bodies fall into these two categories of animate (living) and inanimate (non-living). One of the methods of differentiation is in their nature of procreation (this will also form the basis of differentiation of the two schemes of chara kāraka). Further, the inanimate bodies do not have a jivātma and are not considered spirit beings or spiritual in that sense.


It is evident from the Bhagavat Gītā that there are separate schemes for the living and non-living world and that these schemes differ on the number of chara karaka due to the concept of sin associated with a certain amount of limited free-will and the presence of the jivātma (individual soul of the living being). The visible differentiation is their ability to procreate which is represented by the siva linga (phallic symbol of siva as Pasupati or the lord of all living beings).

Sri Ramakrishna Paramhansa Said

  1. Mere pundits are like diseased fruit that becomes hard and will not ripen at all. Such fruit has neither the freshness of green fruit nor the flavour of ripe. Vultures soar very high in the sky, but their eyes are fixed on rotten carrion on the ground.
  2. The book-learned are reputed to be wise, but they are attached to ‘woman and gold’. Like the vultures, they are in search of carrion. They are attached to the world of ignorance.
  3. Compassion, love of God, and renunciation are the glories of true knowledge.


Śrī Kamalā Lakṣmī
Kamalātmikā of golden complexion and perfectly proportioned, is bathed by four elephants from the four directions (kendra) using amṛta kalaśa. Amṛta (nectar) constantly flows from kalaśa (jars) and nourishes the rivers and beings of the universe. She has four hands. In the two hind hands, she holds two lotuses and her two fore hands are in abhaya mudrā (fearlessness) and vāra mudrā (boons) respectively. She is seated in padmāsana (lotus posture) on a red lotus that symbolizes purity. Although listed as the tenth Mahāvidyā, Kamalātmikā is actually the first vidyā and Kali is the last.
Kamala means ‘red lotus’ and Kamalā refers to Her as ‘the essence of the red lotus’. This is another name for Lakṣmī. Her themes are associated with the exaltation of Venus – (1) causing fertility and marriage, (2) bestowing wealth, food and grains and (3) restoring the vitality and immune system of the body. Kamala Lakṣmī is the goddess of fortune, riches, marriage, relationships, fertility and children, wealth, every kind of food and material well being.

SymbolsMantraStotra P1P2P3P4P5P6

Padmāsana is automatically attained by one who is merged with the bīja श्रीं (śrīṁ) and the one name that automatically purifies everything ‘Viṣṇu’. Meditation initially on (A) the bīja श्रीं (śrīṁ) and later on (B) the mantra ॐ विष्णवे नमः (om viṣṇave namaḥ) are the prerequisites before attempting Kamalātmikā siddhi as they start the purification process. Every brāhmaṇa, be he of any tradition, knows too well that he cannot do any pūjā without first purification by the name of Viṣṇu.
Two Red Lotus are symbolic of Her nature as that of the Sun god Sūrya who also carries two red lotus in two hands. Jyotiṣa helps us to understand this very easily. Mahāvidyā Śaktī are associated with the 7th bhāva (opposite) just as the 7th bhāva shows the Doctorate (PhD) in siddhāṁśa (D24 chart). Venus is the significator of 7th bhāva and the opposite sign from this is the Lagna itself. Sun is the significator of Lagna. This shows the connection between Kamalātmikā and Sūrya. However the difference is that Kamalātmikā actually connects the 7th bhāva with the Lagna thereby bringing marriage, fertility, business and success, foreign travels and many blessings. Libra is among the ‘three most fruitful signs’ of the zodiac and symbolizes the benediction of Kamalātmikā.

Abhaya Mudrā or fearlessness which comes from complete knowledge or enlightenment is the Haṁsa benediction. The exaltation of Venus needs the constant support of Jupiter for stability. In simpler words, wealth (of every kind) comes by fortune or industry, but only stays with those who have the wisdom to hold on to it.

Varada Mudrā is the granting of personal desires. Both these Abhaya and Varada mudrā are also associated with Śrī Somanāth Śiva. Together they are the ‘Gajakesari Yoga’.

Mahāvidyā Mantras
Mundane Results – Marriage, Fertility, Prosperity; Guru dīkṣa if Venus is associated with 9th bhāva from kārakāṁśa
ॐ ऐं ह्रीं श्रीं क्लीं सौः जगत्प्रसुत्यै नमः
om aiṁ hrīṁ śrīṁ klīṁ sauḥ jagatprasutyai namaḥ

Spiritual Results – Siddhi, All learning resources; Guru dīkṣa if Venus is associated with 9th bhāva from kārakāṁśa
ॐ ऐं ह्रीं श्रीं क्लीं हसौः जगत्प्रसुत्यै नमः
om aiṁ hrīṁ śrīṁ klīṁ hasauḥ jagatprasutyai namaḥ

Siddhi Mantras
Huge Energy surge, great support, constant success and accomlishment of every kind. [28 syllable] ॐ श्रीं ह्रीं श्रीं कमले कमलालये प्रसिद्ध प्रसिद्ध
ॐ श्रीं ह्रीं श्रीं महालक्ष्म्यै नमः॥
om śrīṁ hrīṁ śrīṁ kamale kamalālaye prasiddha prasiddha
om śrīṁ hrīṁ śrīṁ mahālakṣmyai namaḥ||

Paraṁparā Siddhi Lakṣmī

Note the klīṁ bīja (Kṛṣṇa, Jagannāth). Similar to above [28 syllable] ॐ श्रीं ह्रीं क्लीं कमले कमलालये प्रसिद्ध प्रसिद्ध श्रीं ह्रीं क्लीं श्री महालक्ष्म्यै नमः।
om śrīṁ hrīṁ klīṁ kamale kamalālaye prasiddha prasiddha śrīṁ hrīṁ klīṁ śrī mahālakṣmyai namaḥ|

Kamala Vāsini Mantra
Establishment of goodness (sattva) in the heart lotus which causes Iṣṭa devatā to manifest and rapid spiritual growth, faith in God and good karma
ॐ श्रीं ह्रीं क्लीं ऐं कमल वासिन्यै स्वाहा।
om śrīṁ hrīṁ klīṁ aiṁ kamala vāsinyai svāhā|

कमलवासिनि रमा
kamalavāsini ramā

ध्यान | dhyāna [Repeat Once]

पद्मस्था पद्मनेत्रा कमलयुगवराभीतियुग्दोःसरोजा।
देहोत्थाभिः प्रभाभिस्त्रिभुवनविवरं भास्वरा भासयन्ति।
मुक्ताहाराभिरामोन्नतकुचकलशा रत्नमंजीरकांची –
ग्रैवेयोम्यैगदाढ्या घृतमणिमुकुटा श्रेयसे श्रीर्भवेद्वः॥
padmasthā padmanetrā kamalayugavarābhītiyugdoḥsarojā|
dehotthābhiḥ prabhābhistribhuvanavivaraṁ bhāsvarā bhāsayanti|
muktāhārābhirāmonnatakucakalaśā ratnamaṁjīrakāṁcī –
graiveyomyaigadāḍhyā ghṛtamaṇimukuṭā śreyase śrīrbhavedvaḥ||

Mantra (As taught by Shankaracharya) [Repeat 108 or 1008 or 100,008 times] नमः कमलवासिन्यै स्वाहा
namaḥ kamalavāsinyai svāhā

ओंकाररूपिणी देवि विशुद्धसत्त्वरूपिणी॥
देवानां जननी त्वं हि प्रसन्ना भव सुन्दरि॥
oṁkārarūpiṇī devi viśuddhasattvarūpiṇī ||
devānāṁ jananī tvaṁ hi prasannā bhava sundari ||

तन्मात्रंचैव भूतानि तव वक्षस्थलं स्मृतम्।
त्वमेव वेदगम्या तु प्रसन्ना भव सुंदरि॥
tanmātraṁcaiva bhūtāni tava vakṣasthalaṁ smṛtam |
tvameva vedagamyā tu prasannā bhava suṁdari ||

स्तूयसे त्वं सदा लक्ष्मि प्रसन्ना भव सुन्दरि॥
devadānavagandharvayakṣarākṣasakinnaraḥ |
stūyase tvaṁ sadā lakṣmi prasannā bhava sundari ||

लोकातीता द्वैतातीता समस्तभूतवेष्टिता।
विद्वज्जनकीर्त्तिता च प्रसन्ना भव सुंदरि॥
lokātītā dvaitātītā samastabhūtaveṣṭitā |
vidvajjanakīrttitā ca prasannā bhava suṁdari ||

परिपूर्णा सदा लक्ष्मि त्रात्री तु शरणार्थिषु।
विश्वाद्या विश्वकत्रीं च प्रसन्ना भव सुन्दरि॥
paripūrṇā sadā lakṣmi trātrī tu śaraṇārthiṣu |
viśvādyā viśvakatrīṁ ca prasannā bhava sundari ||

ब्रह्मरूपा च सावित्री त्वद्दीप्त्या भासते जगत्।
विश्वरूपा वरेण्या च प्रसन्ना भव सुंदरि॥
brahmarūpā ca sāvitrī tvaddīptyā bhāsate jagat |
viśvarūpā vareṇyā ca prasannā bhava suṁdari ||

बन्धादेः कारणं त्वं हि प्रसन्ना भव सुंदरि॥
kṣityaptejomarūddhayomapaṁcabhūtasvarūpiṇī |
bandhādeḥ kāraṇaṁ tvaṁ hi prasannā bhava suṁdari ||

महेशे त्वं हेमवती कमला केशवेऽपि च।
ब्रह्मणः प्रेयसी त्वं हि प्रसन्ना भव सुंदरि॥
maheśe tvaṁ hemavatī kamalā keśave’pi ca |
brahmaṇaḥ preyasī tvaṁ hi prasannā bhava suṁdari ||

चंडी दुर्गा कालिका च कौशिकी सिद्धिरूपिणी।
योगिनी योगगम्या च प्रसन्ना भव सुन्दरि॥
caṁḍī durgā kālikā ca kauśikī siddhirūpiṇī |
yoginī yogagamyā ca prasannā bhava sundari ||

बाल्ये च बालिका त्वं हि यौवने युवतीति च।
स्थविरे वृद्धरूपा च प्रसन्ना भव सुन्दरि॥
bālye ca bālikā tvaṁ hi yauvane yuvatīti ca |
sthavire vṛddharūpā ca prasannā bhava sundari ||

गुणमयी गुणातीता आद्या विद्या सनातनी।
महत्तत्त्वादिसंयुक्ता प्रसन्ना भव सुन्दरि॥
guṇamayī guṇātītā ādyā vidyā sanātanī |
mahattattvādisaṁyuktā prasannā bhava sundari ||

तपस्विनी तपः सिद्धि स्वर्गसिद्धिस्तदर्थिषु।
चिन्मयी प्रकृतिस्त्वं तु प्रसन्ना भव सुंदरि॥
tapasvinī tapaḥ siddhi svargasiddhistadarthiṣu |
cinmayī prakṛtistvaṁ tu prasannā bhava suṁdari ||

त्वमादिर्जगतां देवि त्वमेव स्थितिकारणम्।
त्वमन्ते निधनस्थानं स्वेच्छाचारा त्वमेवहि॥
tvamādirjagatāṁ devi tvameva sthitikāraṇam |
tvamante nidhanasthānaṁ svecchācārā tvamevahi ||

चराचराणां भूतानां बहिरन्तस्त्वमेव हि।
व्याप्यव्याकरूपेण त्वं भासि भक्तवत्सले॥
carācarāṇāṁ bhūtānāṁ bahirantastvameva hi |
vyāpyavyākarūpeṇa tvaṁ bhāsi bhaktavatsale ||

त्वन्मायया हृतज्ञाना नष्टात्मानो विचेतसः।
गतागतं प्रपद्यन्ते पापपुण्यवशात्सदा॥
tvanmāyayā hṛtajñānā naṣṭātmāno vicetasaḥ |
gatāgataṁ prapadyante pāpapuṇyavaśātsadā ||

तावन्सत्यं जगद्भाति शुक्तिकारजतं यथा।
यावन्न ज्ञायते ज्ञानं चेतसा नान्वगामिनी॥
tāvansatyaṁ jagadbhāti śuktikārajataṁ yathā |
yāvanna jñāyate jñānaṁ cetasā nānvagāminī ||

त्वज्ज्ञानात्तु सदा युक्तः पुत्रदारगृहादिषु।
रमन्ते विषयान्सर्वानन्ते दुखप्रदान् ध्रुवम्॥
tvajjñānāttu sadā yuktaḥ putradāragṛhādiṣu |
ramante viṣayānsarvānante dukhapradān dhruvam ||

त्वदाज्ञया तु देवेशि गगने सूर्यमण्डलम्।
चन्द्रश्च भ्रमते नित्यं प्रसन्ना भव सुन्दरि॥
tvadājñayā tu deveśi gagane sūryamaṇḍalam |
candraśca bhramate nityaṁ prasannā bhava sundari ||

ब्रह्मेशविष्णुजननी ब्रह्माख्या ब्रह्मसंश्रया।
व्यक्ताव्यक्त च देवेशि प्रसन्ना भव सुन्दरि॥
brahmeśaviṣṇujananī brahmākhyā brahmasaṁśrayā |
vyaktāvyakta ca deveśi prasannā bhava sundari ||

अचला सर्वगा त्वं हि मायातीता महेश्वरि।
शिवात्मा शाश्वता नित्या प्रसन्ना भव सुन्दरि॥
acalā sarvagā tvaṁ hi māyātītā maheśvari |
śivātmā śāśvatā nityā prasannā bhava sundari ||

सर्वकायनियन्त्री च सर्व्वभूतेश्वरी।
अनन्ता निष्काला त्वं हि प्रसन्ना भवसुन्दरि॥
sarvakāyaniyantrī ca sarvvabhūteśvarī |
anantā niṣkālā tvaṁ hi prasannā bhavasundari ||

सर्वेश्वरी सर्ववद्या अचिन्त्या परमात्मिका।
भुक्तिमुक्तिप्रदा त्वं हि प्रसन्ना भव सुन्दरि॥
sarveśvarī sarvavadyā acintyā paramātmikā |
bhuktimuktipradā tvaṁ hi prasannā bhava sundari ||

ब्रह्माणी ब्रह्मलोके त्वं वैकुण्ठे सर्वमंगला।
इंद्राणी अमरावत्यामम्बिका वरूणालये॥
brahmāṇī brahmaloke tvaṁ vaikuṇṭhe sarvamaṁgalā |
iṁdrāṇī amarāvatyāmambikā varūṇālaye ||

यमालये कालरूपा कुबेरभवने शुभा।
महानन्दाग्निकोणे च प्रसन्ना भव सुन्दरि॥
yamālaye kālarūpā kuberabhavane śubhā |
mahānandāgnikoṇe ca prasannā bhava sundari ||

नैऋर्त्यां रक्तदन्ता त्वं वायव्यां मृगवाहिनी।
पाताले वैष्णवीरूपा प्रसन्ना भव सुन्दरि॥
naiṛrtyāṁ raktadantā tvaṁ vāyavyāṁ mṛgavāhinī |
pātāle vaiṣṇavīrūpā prasannā bhava sundari ||

सुरसा त्वं मणिद्वीपे ऐशान्यां शूलधारिणी।
भद्रकाली च लंकायां प्रसन्ना भव सुन्दरि॥
surasā tvaṁ maṇidvīpe aiśānyāṁ śūladhāriṇī |
bhadrakālī ca laṁkāyāṁ prasannā bhava sundari ||

रामेश्वरी सेतुबन्धे सिंहले देवमोहिनी।
विमला त्वं च श्रीक्षेत्रे प्रसन्ना भव सुन्दरि॥
rāmeśvarī setubandhe siṁhale devamohinī |
vimalā tvaṁ ca śrīkṣetre prasannā bhava sundari ||

कालिका त्वं कालिघाटे कामाख्या नीलपर्वत।
विरजा ओड्रदेशे त्वं प्रसन्ना भव सुंदरि॥
kālikā tvaṁ kālighāṭe kāmākhyā nīlaparvata |
virajā oḍradeśe tvaṁ prasannā bhava suṁdari ||

वाराणस्यामन्नपूर्णा अयोध्यायां महेश्वरी।
गयासुरी गयाधाम्नि प्रसन्ना भव सुंदरि॥
vārāṇasyāmannapūrṇā ayodhyāyāṁ maheśvarī |
gayāsurī gayādhāmni prasannā bhava suṁdari ||

भद्रकाली कुरूक्षेत्रे त्वंच कात्यायनी व्रजे।
माहामाया द्वारकायां प्रसन्ना भव सुन्दरि॥
bhadrakālī kurūkṣetre tvaṁca kātyāyanī vraje |
māhāmāyā dvārakāyāṁ prasannā bhava sundari ||

क्षुधा त्वं सर्वजीवानां वेला च सागरस्य हि।
महेश्वरी मथुरायां च प्रसन्ना भव सुन्दरि॥
kṣudhā tvaṁ sarvajīvānāṁ velā ca sāgarasya hi |
maheśvarī mathurāyāṁ ca prasannā bhava sundari ||
रामस्य जानकी त्वं च शिवस्य मनमोहिनी।
दक्षस्य दुहिता चैव प्रसन्ना भव सुन्दरि॥
rāmasya jānakī tvaṁ ca śivasya manamohinī |
dakṣasya duhitā caiva prasannā bhava sundari ||

विष्णुभक्तिप्रदां त्वं च कंसासुरविनाशिनी।
रावणनाशिनां चैव प्रसन्ना भव सुन्दरि॥
viṣṇubhaktipradāṁ tvaṁ ca kaṁsāsuravināśinī |
rāvaṇanāśināṁ caiva prasannā bhava sundari ||

लक्ष्मीस्तोत्रमिदं पुण्यं यः पठेद्भक्सिंयुतः।
सर्वज्वरभयं नश्येत्सर्वव्याधिनिवारणम्॥
lakṣmīstotramidaṁ puṇyaṁ yaḥ paṭhedbhaksiṁyutaḥ |
sarvajvarabhayaṁ naśyetsarvavyādhinivāraṇam ||

इदं स्तोत्रं महापुण्यमापदुद्धारकारणम्।
त्रिसंध्यमेकसन्ध्यं वा यः पठेत्सततं नरः॥
idaṁ stotraṁ mahāpuṇyamāpaduddhārakāraṇam |
trisaṁdhyamekasandhyaṁ vā yaḥ paṭhetsatataṁ naraḥ ||

मुच्यते सर्व्वपापेभ्यो तथा तु सर्वसंकटात्।
मुच्यते नात्र सन्देहो भुवि स्वर्गे रसातले॥
mucyate sarvvapāpebhyo tathā tu sarvasaṁkaṭāt |
mucyate nātra sandeho bhuvi svarge rasātale ||

समस्तं च तथा चैकं यः पठेद्भक्तित्परः।
स सर्वदुष्करं तीर्त्वा लभते परमां गतिम्॥
samastaṁ ca tathā caikaṁ yaḥ paṭhedbhaktitparaḥ |
sa sarvaduṣkaraṁ tīrtvā labhate paramāṁ gatim ||

सुखदं मोक्षदं स्तोत्रं यः पठेद्भक्तिसंयुक्तः।
स तु कोटीतीर्थफलं प्राप्नोति नात्र संशयः॥
sukhadaṁ mokṣadaṁ stotraṁ yaḥ paṭhedbhaktisaṁyuktaḥ |
sa tu koṭītīrthaphalaṁ prāpnoti nātra saṁśayaḥ ||

एका देवी तु कमला यस्मिंस्तुष्टा भवेत्सदा।
तस्याऽसाध्यं तु देवेशि नास्तिकिंचिज्जगत् त्रये॥
ekā devī tu kamalā yasmiṁstuṣṭā bhavetsadā |
tasyā’sādhyaṁ tu deveśi nāstikiṁcijjagat traye ||

पठनादपि स्तोत्रस्य किं न सिद्धयति भूतले।
तस्मात्स्तोत्रवरं प्रोक्तं सत्यं हि पार्वति॥
paṭhanādapi stotrasya kiṁ na siddhayati bhūtale |
tasmātstotravaraṁ proktaṁ satyaṁ hi pārvati ||

॥ इति श्रीकमला स्तोत्रं संपूर्णम्॥
|| iti śrīkamalā stotraṁ saṁpūrṇam ||


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  • JSP-4 Maṅgalācaraṇaṁ February 8, 2018 at 7:30 am – 8:30 am Neelesh inn, Mandir Marg, Bhimtal, Uttarakhand 263136, India Pt. Rath
  • JSP-4 February 8, 2018 at 8:00 am – 5:00 pm Neelesh inn, Mandir Marg, Bhimtal, Uttarakhand 263136, India
  • JSP-4 February 9, 2018 at 8:00 am – 5:00 pm Neelesh inn, Mandir Marg, Bhimtal, Uttarakhand 263136, India
  • JSP-4 February 10, 2018 at 8:00 am – 5:00 pm Neelesh inn, Mandir Marg, Bhimtal, Uttarakhand 263136, India
  • JSP-4 February 11, 2018 at 8:00 am – 5:00 pm Neelesh inn, Mandir Marg, Bhimtal, Uttarakhand 263136, India
  • JSP-4 February 12, 2018 at 8:00 am – 5:00 pm Neelesh inn, Mandir Marg, Bhimtal, Uttarakhand 263136, India
  • JSP-4 February 13, 2018 at 8:00 am – 5:00 pm Neelesh inn, Mandir Marg, Bhimtal, Uttarakhand 263136, India

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Sagittarius Publications

Sagittarius Publications is the publisher and distributor the popular quaterly magazine the Jyotish Digest, as well as many thorough books on the subject of Vedic Astrology or Jyotish.
Among its popular publications are Collected Papers in Vedic Astrology, Brihat Nakshatra and Maharishi Jaimini Upadesa Sutra by Sanjay Rath and Nakshatra Vibhuti
+91-11-45641849 9 AM - 5 PM

Learn from Tradition

Sohamsa offers online courses in jyotish (Vedic Astrology) taught directly by Sanjay Rath as per the tradition, through narrated power points and other audio tools. The courses are at different levels, from the beginners through the intermediate to the advanced and are known as SoHamsa | DBC courses, with individual classrooms and assistant teachers
Certificate Course, Jaimini Scholars
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