Chinnamastā छिन्नमस्ता

Introduction [Wiki]

Chhinnamasta (Sanskrit: छिन्नमस्ता, Chinnamastā, “She whose head is severed”), often spelled Chinnamasta and also called Chhinnamastika and Prachanda Chandika, is one of the Mahavidyas, ten Tantric goddesses and a ferocious aspect of Devi, the Hindu Divine Mother. Chhinnamasta can be easily identified by her fearsome iconography. The self-decapitated goddess holds her own severed head in one hand, a scimitar in another. Three jets of blood spurt out of her bleeding neck and are drunk by her severed head and two attendants. Chhinnamasta is usually depicted standing on a copulating couple.

Chhinnamasta is associated with the concept of self-sacrifice as well as the awakening of the kundalini – spiritual energy. She is considered both as a symbol of self-control on sexual desire as well as an embodiment of sexual energy, depending upon interpretation. She symbolizes both aspects of Devi: a life-giver and a life-taker. Her legends emphasize her sacrifice – sometimes with a maternal element, her sexual dominance and her self-destructive fury. Though she enjoys patronage as part of the Mahavidyas, her individual temples – mostly found in Northern India and Nepal – and individual public worship is rare, due to her ferocious nature and her reputation of being dangerous to approach and worship. Her individual worship is restricted to heroic, Tantric worship by Tantrikas, yogis and world renouncers.

Chhinnamasta is recognized by both Hindus and Buddhists. She is closely related to Chinnamunda – the severed-headed form of the Tibetan Buddhist goddess Vajrayogini. More at wiki

MantraDhyāna108 P1108 P2108 P3
सिद्धि मन्त्र | siddhi mantra

ॐ श्रीं ह्रीं ह्रीं ऐं वज्रवैरोचनीये ह्रीं ह्रीं फट् स्वाहा। १७ अक्षर सिद्धि मन्त्र
om śrīṁ hrīṁ hrīṁ aiṁ vajravairocanīye hrīṁ hrīṁ phaṭ svāhā| 17 akṣara siddhi mantra

ॐ श्रीं ह्रीं हूं ऐं वज्रवैरोचनीये हूं हूं फट् स्वाहा। १७ अक्षर मारण मन्त्र
om śrīṁ hrīṁ hūṁ aiṁ vajravairocanīye hūṁ hūṁ phaṭ svāhā| 17 akṣara māraṇa mantra

ॐ श्रीं ह्रीं ह्रूं ऐं वज्रवैरोचनीये हुं फट् स्वाहा। १६ अक्षर दमन मन्त्र
om śrīṁ hrīṁ hrūṁ aiṁ vajravairocanīye huṁ phaṭ svāhā| 16 akṣara damana mantra

षड्कर्म मन्त्र | ṣaḍkarma mantra

श्रीं ऐं क्लीं सौः श्रीं ह्रीं क्लीं ऐं हौं
śrīṁ aiṁ klīṁ sauḥ śrīṁ hrīṁ klīṁ aiṁ hauṁ

ॐ क्रीं स्त्रीं क्रों
om krīṁ strīṁ kroṁ

ईं हुं फट्
īṁ huṁ phaṭ

श्रीं क्लीं हुं ऐं वज्रवैरोचनीये हुं हुं फट् स्वाहा
śrīṁ klīṁ huṁ aiṁ vajravairocanīye huṁ huṁ phaṭ svāhā

श्रीं ह्रीं हुं ऐं वज्र वैरोचनीये श्रीं ह्रीं ऐं फट् स्वाहा
śrīṁ hrīṁ huṁ aiṁ vajra vairocanīye śrīṁ hrīṁ aiṁ phaṭ svāhā

श्रीं ऐं क्लीं सौः श्रीं ह्रीं क्लीं ऐं हौं ओं श्रीं क्लीं हुं ऐं वज्र वैरोचनीये हुं हुं फट् स्वाहा
śrīṁ aiṁ klīṁ sauḥ śrīṁ hrīṁ klīṁ aiṁ hauṁ oṁ śrīṁ klīṁ huṁ aiṁ vajra vairocanīye huṁ huṁ phaṭ svāhā

Dhyāna | Meditation

chinnamasta1
स्वन्मण्डलमध्यगां निजशिरश्छिन्नं विकीर्णालकं
स्फारास्यं प्रपिबद्गलात्स्वरुदिरं वामेकरे बिभ्रतीम्।
bhāsvanmaṇḍalamadhyagāṁ nijaśiraśchinnaṁ vikīrṇālakaṁ
sphārāsyaṁ prapibadgalātsvarudiraṁ vāmekare bibhratīm|

याभासक्तरतिस्मरोपरिगतां सख्यौ निजेडाकिनी
वर्णिन्यौ परिदृश्यमोदकलितां श्रीचिन्नमस्तां भजे॥
yābhāsaktaratismaroparigatāṁ sakhyau nijeḍākinī
varṇinyau paridṛśyamodakalitāṁ śrīcinnamastāṁ bhaje||

We meditate on Chinnamastā Mahāvidyā,
As seated in the center of the solar disc
And holding in her left hand, her own head
With a gaping mouth and disheveled hair
And drinking her own oozing blood
That streams from her severed neck
Seated above Ratī and Kāma in copulation
She rejoices with her constant companions
Ḍākinī, the shape giver and Varṇanī, the color giver

Notes:
1.    This meditation is for one who is ready to renounce and take to a great spiritual path. The symbolism is associated with saṅnyāsa, the final resignation from all worldly life. The severed head is symbolic of end of one’s name, ego and all attachments of the mundane world.
2.    Śatru māraṇa: Killing of enemy is the actual destruction of one’s weaknesses called ṣaḍripu.
3.    Māraṇa: Killing of self is the end of every form of ego associated with the head, the very identity, the principle of nāma tattva
4.    Damana or suppression is more appropriate for those in mundane life as then their wrong desires and indulgences are severed. It removes every kind of untruth and exposes lies and falsehood.

chinnamasta1
श्रीछिन्नमस्ताष्टोत्तरशतनाम स्तोत्रम्
śrīchinnamastāṣṭottaraśatanāma stotram
transliterated by Michael Magee 1997

श्रीपार्वत्युवाच —
śrīpārvatyuvāca —

नाम्नां सहस्रमं परमं छिन्नमस्ता-प्रियं शुभम्।
कथितं भवता शम्भो सद्यः शत्रु-निकृन्तनम्॥ १॥
nāmnāṁ sahasramaṁ paramaṁ chinnamastā-priyaṁ śubham |
kathitaṁ bhavatā śambho sadyaḥ śatru-nikṛntanam|| 1||

पुनः पृच्छाम्यहं देव कृपां कुरु ममोपरि।
सहस्र-नाम-पाठे च अशक्तो यः पुमान् भवेत्॥ २॥
punaḥ pṛcchāmyahaṁ deva kṛpāṁ kuru mamopari |
sahasra-nāma-pāṭhe ca aśakto yaḥ pumān bhavet|| 2||

तेन किं पठ्यते नाथ तन्मे ब्रूहि कृपा-मय।
श्री सदाशिव उवाच –
अष्टोत्तर-शतं नाम्नां पठ्यते तेन सर्वदा॥ ३॥
सहस्र्-नाम-पाठस्य फलं प्राप्नोति निश्चितम्।
tena kiṁ paṭhyate nātha tanme brūhi kṛpā-maya |
śrī sadāśiva uvāca –
aṣṭottara-śataṁ nāmnāṁ paṭhyate tena sarvadā|| 3||
sahasr-nāma-pāṭhasya phalaṁ prāpnoti niścitam |

ॐ अस्य श्रीछिन्नमस्ताष्टोत्तर-शत-नाम-स्तोत्रस्य सदाशिव
ऋषिरनुष्टुप् छन्दः श्रीछिन्नमस्ता देवता
मम-सकल-सिद्धि-प्राप्तये जपे विनियोगः॥
om asya śrīchinnamastāṣṭottara-śata-nāama-stotrasya sadāśiva
ṛṣiranuṣṭup chandaḥ śrīchinnamastā devatā
mama-sakala-siddhi-prāptaye jape viniyogaḥ||

ॐ छिन्नमस्ता महाविद्या महाभीमा महोदरी।
चण्डेश्वरी चण्ड-माता चण्ड-मुण्ड्-प्रभञ्जिनी॥ ४॥
om chinnamastā mahāvidyā mahābhīmā mahodarī |
caṇḍeśvarī caṇḍa-mātā caṇḍa-muṇḍ-prabhañjinī|| 4||

महाचण्डा चण्ड-रूपा चण्डिका चण्ड-खण्डिनी।
क्रोधिनी क्रोध-जननी क्रोध-रूपा कुहू कला॥ ५॥
mahācaṇḍā caṇḍa-rūpā caṇḍikā caṇḍa-khaṇḍinī |
krodhinī krodha-jananī krodha-rūpā kuhū kalā|| 5||

कोपातुरा कोपयुता जोप-संहार-कारिणी।
वज्र-वैरोचनी वज्रा वज्र-कल्पा च डाकिनी॥ ६॥
kopāturā kopayutā jopa-saṁhāra-kāriṇī |
vajra-vairocanī vajrā vajra-kalpā ca ḍākinī|| 6||

डाकिनी कर्म्म-निरता डाकिनी कर्म-पूजिता।
डाकिनी सङ्ग-निरता डाकिनी प्रेम-पूरिता॥ ७॥
ḍākinī karmma-niratā ḍākinī karma-pūjitā |
ḍākinī saṅga-niratā ḍākinī prema-pūritā|| 7||

Chinnamasta
खट्वाङ्ग-धारिणी खर्वा खड्ग-खप्पर-धारिणी।
प्रेतासना प्रेत-युता प्रेत-सङ्ग-विहारिणी॥ ८॥
khaṭvāṅga-dhāriṇī kharvā khaḍga-khappara-dhāriṇī |
pretāsanā preta-yutā preta-saṅga-vihāriṇī|| 8||

छिन्न-मुण्ड-धरा छिन्न-चण्ड-विद्या च चित्रिणी।
घोर-रूपा घोर-दृष्टर्घोर-रावा घनोवरी॥ ९॥
chinna-muṇḍa-dharā chinna-caṇḍa-vidyā ca citriṇī |
ghora-rūpā ghora-dṛṣṭarghora-rāvā ghanovarī|| 9||

योगिनी योग-निरता जप-यज्ञ-परायणा।
योनि-चक्र-मयी योनिर्योनि-चक्र-प्रवर्तिनी॥ १०॥
yoginī yoga-niratā japa-yajña-parāyaṇā |
yoni-cakra-mayī yoniryoni-cakra-pravartinī|| 10||

योनि-मुद्रा-योनि-गम्या योनि-यन्त्र-निवासिनी।
यन्त्र-रूपा यन्त्र-मयी यन्त्रेशी यन्त्र-पूजिता॥ ११॥
yoni-mudrā-yoni-gamyā yoni-yantra-nivāsinī |
yantra-rūpā yantra-mayī yantreśī yantra-pūjitā|| 11||

कीर्त्या कर्पादनी काली कङ्काली कल-कारिणी।
आरक्ता रक्त-नयना रक्त-पान-परायणा॥ १२॥
kīrtyā karpādanī kālī kaṅkālī kala-kāriṇī |
āraktā rakta-nayanā rakta-pāna-parāyaṇā|| 12||

भवानी भूतिदा भूतिर्भूति-दात्री च भैरवी।
भैरवाचार-निरता भूत-भैरव-सेविता॥ १३॥
bhavānī bhūtidā bhūtirbhūti-dātrī ca bhairavī |
bhairavācāra-niratā bhūta-bhairava-sevitā|| 13||

भीमा भीमेश्वरी देवी भीम-नाद-परायणा।
भवाराध्या भव-नुता भव-सागर-तारिणी॥ १४॥
bhīmā bhīmeśvarī devī bhīma-nāda-parāyaṇā |
bhavārādhyā bhava-nutā bhava-sāgara-tāriṇī|| 14||

chinnamasta1
भद्र-काली भद्र-तनुर्भद्र-रूपा च भद्रिका।
भद्र-रूपा महा-भद्रा सुभद्रा भद्रपालिनी॥ १५॥
bhadra-kālī bhadra-tanurbhadra-rūpā ca bhadrikā |
bhadra-rūpā mahā-bhadrā subhadrā bhadrapālinī|| 15||

सुभव्या भव्य-वदना सुमुखी सिद्ध-सेविता।
सिद्धिदा सिद्धि-निवहा सिद्धासिद्ध-निषेविता॥ १६॥
subhavyā bhavya-vadanā sumukhī siddha-sevitā |
siddhidā siddhi-nivahā siddhāsiddha-niṣevitā|| 16||

शुभदा शुभफ़्गा शुद्धा शुद्ध-सत्वा-शुभावहा।
श्रेष्ठा दृष्ठि-मयी देवी दृष्ठि-संहार-कारिणी॥ १७॥
śubhadā śubhafgā śuddhā śuddha-satvā-śubhāvahā |
śreṣṭhā dṛṣṭhi-mayī devī dṛṣṭhi-saṁhāra-kāriṇī|| 17||

शर्वाणी सर्वगा सर्वा सर्व-मङ्गल-कारिणी।
शिवा शान्ता शान्ति-रूपा मृडानी मदानतुरा॥ १८॥
śarvāṇī sarvagā sarvā sarva-maṅgala-kāriṇī |
śivā śāntā śānti-rūpā mṛḍānī madānaturā|| 18||

इति ते कथितं देवि स्तोत्रं परम-दुर्लभमं।
गुह्याद्-गुह्य-तरं गोप्यं गोपनियं प्रयत्नतः॥ १९॥
iti te kathitaṁ devi stotraṁ parama-durlabhamaṁ |
guhyād-guhya-taraṁ gopyaṁ gopaniyaṁ prayatnataḥ|| 19||

किमत्र बहुनोक्तेन त्वदग्रं प्राण-वल्लभे।
मारणं मोहनं देवि ह्युच्चाटनमतः परमं॥ २०॥
kimatra bahunoktena tvadagraṁ prāṇa-vallabhe |
māraṇaṁ mohanaṁ devi hyuccāṭanamataḥ paramaṁ|| 20||

स्तम्भनादिक-कर्म्माणि ऋद्धयः सिद्धयोऽपि च।
त्रिकाल-पठनादस्य सर्वे सिध्यन्त्यसंशयः॥ २१॥
stambhanādika-karmmāṇi ṛddhayaḥ siddhayo’pi ca |
trikāla-paṭhanādasya sarve sidhyantyasaṁśayaḥ|| 21||

महोत्तमं स्तोत्रमिदं वरानने मयेरितं नित्य मनन्य-बुद्धयः।
पठन्ति ये भक्ति-युता नरोत्तमा भवेन्न तेषां रिपुभिः पराजयः॥ २२॥
mahottamaṁ stotramidaṁ varānane mayeritaṁ nitya mananya-buddhayaḥ |
paṭhanti ye bhakti-yutā narottamā bhavenna teṣāṁ ripubhiḥ parājayaḥ || 22||

॥ इति श्रीछिन्नमस्ताष्टोत्तरशतनाम स्तोत्रम्॥
|| iti śrīchinnamastāṣṭottaraśatanāma stotram||

ऋग्वेद मन्त्र | ṛgveda mantra

Viśvāmitra Ṛṣi, Gāyatrī Chhand, Bṛhaspati Devatā
वृषभं चर्षणीनां विश्वरूपमदाभ्यम्। बृहस्पतिंवरेण्यम्॥ ३।६२।६
vṛṣabhaṁ carṣaṇīnāṁ viśvarūpamadābhyam| bṛhaspatiṁvareṇyam|| 3|62|6
Translation: O Great Men! We sing the praise of Bṛhaspati (the preceptor of the Gods) for the joy of learning and for success in all our good actions. He is the most respectable and the greatest. His wishes are inviolable and we gain in (spiritual) strength by following in His footsteps.

Comments
Maharishi Viśvāmitra gives the highest lesson on spirituality in the Rig Veda (Mandala III, Chapter 62). This lesson forms the basis of the satya sanātana dharma (popularly known as Hinduism). After explaining the virtues of spiritual discipline, Viśvāmitra extols the virtuous Bṛhaspati addressing Him as the Lord of the inviolable, non-injurious sacrifice as well as that of the sky/air (ākāśa tattva) in the following rik (mantra Rig Veda 3-62-5).

शुचिमर्कैर्बृहस्पतिमध्वरेषु नमस्यत। अनाम्योज आ चके॥
śucimarkairbṛhaspatimadhvareṣu namasyata| anāmyoja ā cake||

sucimarka refers to good thoughts that form the seed for all good karma that do not violate the laws of nature and dharma.
arka refers to the Sun God as in Koṇārka [koṇa + arka i.e. the Sun in a trine where the trines of the horoscope/zodiac are the houses of worship at home (fifth house) or temple (ninth house)]. Here the specific reference to the Sun God as arka is to indicate its power as the Ātmakāraka to illumine the mind with thoughts that cause action. All thoughts do not cause action, but all actions must have a thought as the seed that causes it.

For example, in jurisprudence, this is the ‘motive’ behind a crime where the bad thought caused the crime to occur. In dharma, whereas the action is the cause for punishment, the nature and quantum of punishment is dependent on the ‘thought that went into the crime’ or the motive behind the crime. A classic example is the decision of Yudhiṣṭhira (eldest Pāṇḍava brother) when for a murder, he pronounced different punishment for the four accused. The Brahmin was given the death penalty, the Kṣatriya was incarcerated, the Vaiśya was fined and the Śūdra was let off with a light punishment. The reason was the relative ability of the four to distinguish between the result of their action as a sin.
Since the thought is the seed for the action, Viśvāmitra extols Bṛhaspati to illumine the intelligence (Bṛhaspati is the governor of the dhī śaktī and medhā) with good thoughts that cause excellent karma and lead us to a successful life.

adhvara means non injurious and is totally opposite to all the animal sacrifices or any violent action. It also refers to a Vasu (enlightener) and the lord of the sky/air (ākāśa tattva). The adhvara have been explained in detail in the Satapatha Brāhmaṇa (adhvara kanda).

Isa means lord or God as in Iśvara. Thus, advareshu refers to the lordship of Bṛhaspati over the non injurious, non violent sacrifices that are based on an inviolable principle that runs the entire created universe. It is the part of the spiritual being, the path of ahimsa or non-violence.

anamaya means not pernicious, free from disease, healthy, salubrious; (as) Shiva; anamayat means not causing pain, in good health; anamayitnu means salubrious or curative;

oja means to be strong or able, to increase, to have vital powers; ojas bodily strength, vigor, vitality (principle of vital warmth and action throughout the body)

acake means to emulate in action and speech like acara. This has two implications (1) the performance of the acamanyam before the prayers and japa (repetition) and (2) the advise to emulate the Guru in good thoughts and karma.

The Bṛhaspati Gāyatrī follows this advise of Viśvāmitra in the Ṛk mantra 3-62-6. Thereafter, Viśvāmitra explains the role of the Sun God and Param Ātmā in creation and sustenance which is followed by the Dharma Gāyatrī or the famous Gāyatrī mantra (Rk 3-62-10).

In the Bhagavat Gītā, Krishna teaches that among priests He is Bṛhaspati. So, worship of Bṛhaspati is the worship of Bhagavan. If you have a desire to be a priest, astrologer, spiritualist or one who is a karma yogi, recite this mantra and sincerely try to emulate Bṛhaspati.

Note of Caution:

Some other mantras are often mistaken as Bṛhaspati Gāyatrī. One such mantra reads something like “..vidmahe ..Dhimahi…tanno Guru Prachodayat” and is framed based on the Mantra Mahodadhih of Mahidhara. In that book, Mahidhara also admits that some of the mantra are his own creation (referring to the Gāyatrī’s) and requests the elders to accept them. When we have the Rig Veda etc. where the Gāyatrī Mantra’s have been expounded by the Maharishi’s, I fail to see the need to modify or replace them.

The Gāyatrī Chandas is a very technical aspect of the mantra. In the words of Sri Achyuta Dasa, one pada (foot) consists of eight phonemes sa-sa’-va-da’-pa-ra’-ra-ja’ and the gāyatrī chandas (metre) is tri-pada or having three feet of 8 phonemes each. Thus, ANY MANTRA in gāyatrī chandas has to be composed of exactly 24 phonemes. Any change or alteration in this by the addition or subtraction of phonemes being prefixed or suffixed to the mantra shall alter it and the potency of the gāyatrī chandas shall be lost. Some mantra are purposely in nicrit gāyatrī chandas to enable the addition of monosyllable bīja like ‘om’ etc.

2)     Others have advised the addition of prefix’s and suffixes like “Om Bhur Bhuva Svaḥ” or “Om Haum Jum Saḥ” with some of the Rig-Veda Mantra like the Savitur Gāyatrī and Mritunjaya Mantra, but this is only for the initiated. It is advised[1] that unless otherwise instructed, ONLY the monosyllable “OM” be added to a Gāyatrī Mantra as per the directions contained in the Gaṇeśa Gāyatrī[2]. By adding other syllables and phonemes, we alter the sound vibration or frequency of the mantra and its effects. Such an addition/prefix should be silent in recitation i.e. the OM should be recited mentally while breathing in so that the prāṇa vāyu accumulates in the body. The gāyatrī is recited when the air is expelled.

3)     In the words of Sri Aurobindo Ghose[3]To translate the Veda is to border upon an attempt at the impossible.” In fact every interpretation seems to be apt from the angle and depth of understanding of the translator, yet is grossly deficient in the higher spiritual thought that is impersonal, universal and full of symbolism.

Frequently Asked Questions

Subject: Bṛhaspati Gāyatrī Experience

Q1: Narasimha: Pranaam Sanjay, Apart from “charshaninaam”, I was reading Bṛhaspati Gāyatrī with a mistake earlier. I was reading “adaabhyam” as “adaabhyaam” (note the long “aa” after “bhy”). I noticed the correct version yesterday. Short “a” must be correct and I have so far read it incorrectly. Luckily, I read this mantra very sparingly. I made both the changes and read it. I was having some bad thoughts as I read it. For example, I thought Jupiter in reality gives passion and lust and not Venus. Such undesirable thoughts crossed my mind.

Based on this, I am inclined to read it with short “i” in “charshaninaam” and short “a” after “bhy” in “adaabhyam” (i.e. make one change and ignore the other). Do you approve this decision? Should I believe the signals like good and bad thoughts when reading a mantra or should I just dismiss them? I did not have this experience with any other mantra. So I don’t know what this experience means.

Reply: Sanjay:    Your fears are unwarranted. The Gāyatrī are perfect Mala Mantra and do not have any negative impact what-so-ever. Even a child can recite these without fear, but only what is given in the Rig Veda. Any additions or alterations changes the note and frequency and the complete power of the mantra. You will find all these details in my books. Thus even if you recite this by mistake, it is self correcting like the name of Vishnu. In Oriya we do not have “V” akshara and pronounce it as “B”. “Bisnu” or as a kid “Bistu”…it is self correcting and is a very compassionate name of the Lord. Thus we need not have any fears. Similarly, other languages may not have other phonemes and this does not mean that Vishnu does not exist for them. It only indicates the gradual movement from the lesser perfect towards the perfect Sanskrit.

In your chart, Bṛhaspati is the Lord of the seventh house and thus you had the strange feeling of passion associated with the Bṛhaspati Gāyatrī. Fact remains that it gives the effect of Jupiter and this is the greatest blessing in any chart. This initial feeling also tells you about your own level of sattva at a point of time and helps you to overcome your weaknesses and become more sattvika.

Other Questions

Q2: Narasimha: Should I read it only in my Pooja after bath? Currently, I read it whenever I have time. I go for a walk for a couple of miles and I read it then. I read it when driving. Is this acceptable or a bad approach? On one hand, cleanliness and asana suddhi are required for mantras. On the other hand, it is a sattvika mantra. I want your honest guidance.

Reply: Sanjay: There is no restriction like this. The Gāyatrī Mantra is a form of Bhagavan Himself as is clearly stated in the Bhagavat Gita. Since there is no restriction to remembering Him at any place or any time, there can also be no restrictions about reciting the mantra anywhere or at any time.

However Bhagavan also adds (in the Gita) that He is to be remembered or meditated with the monosyllable “OM”[4] and the question of How to remember Him has been explained in detail in the Srimad Bhagavatam. This is the method of Mantra Siddhi. Thus any mantra Siddhi can be achieved by adding OM to the beginning of the mantra and reciting it. Secondly all errors or flaws in any mantra can be removed by adding OM at the beginning (prefix) and end (suffix) of the mantra thereby enclosing it. This has been explained in the Rig Veda (Ganesha Gāyatrī as explained at footnote-2).

Thus we can conclude that the Mantra, if recited with OM has to be repeated in Pooja and with asana Suddhi etc, whereas it can be recited as given in the Rig Veda (without Om etc) at any place and time.

Q3: Narasimha: You told me to read the mantras after getting up, before my feet touch the ground. I don’t clearly remember if this is for both Janaka Shadakshari and Bṛhaspati Gāyatrī or only for Janaka Shadakshari. Currently I read both after getting up. But is that what you said or did I remember it wrong?

Reply: Sanjay: All depends on what you associate your Guru with. I am honored to see that you associate me (Giver of the Bṛhaspati Gāyatrī) so closely with the other Guru’s of the Parampara (Achyuta dasa, the ardent disciple of Sri Chaitanya Mahaprabhu – Giver of the Janaka Shadakshari). It maybe noted that the Gāyatrī has to be given personally. Being a Mantra of the Rig Veda or a Śruti[5], it has to be physically heard from the Guru or transmitted by his Icchā Śaktī.

Thus, there is nothing wrong in doing both in the morning before alighting from the bed. It is better in a way as it ensures your primary duty as the first karma of the day.

Q4: Narasimha: Can I read a Gāyatrī without at least washing mouth?

Reply: Sanjay: Washing mouth is still a cleaner proposition. What about reciting this in the Graveyard or Burning ghats? Yes you can do this at any place and at any time. Don’t add OM in such a situation. My father would say that as a child he had to cross the Smasan (Graveyard) in the night while returning from school and would recite the Gāyatrī whenever he felt afraid. The fear would vanish and in a few minutes he would become very happy. He never had any bad experiences during such times.

For other questions refer to the Appendix in my book “Vedic remedies in Astrology”

HARI OM TAT SAT


[1] I was initiated into the Gāyatrī Mantra (Savitur). When the chief Purohit (Priest) recited this in my ears, I requested clarification as to why “om bhur-bhuva svaḥ” had been omitted. In his quiet and stern manner, he advised me to stick to the Rig-Veda and to recite “OM” mentally while breathing in and the rest of the Gāyatrī Mantra while breathing out. This incident proved to be the beginning of my quest for Para-Vidyā (Divine knowledge).

[2] Gaṇeśa Mantra (Rig Veda)

गणानां त्वा गणपतिं हवामहे कविं कवीनामुपमश्रवस्तमम्।
ज्येष्ठराजं ब्रह्मणां ब्रह्मणस्पत आ नः षृण्वन्नूतिभिः सीद सादनम्॥
gaṇānāṁ tvā gaṇapatiṁ havāmahe kaviṁ kavīnāmupamaśravastamam|
jyeṣṭharājaṁ brahmaṇāṁ brahmaṇaspata ā naḥ ṣṛṇvannūtibhiḥ sīda sādanam||
Translation: O Ganesha, Lord of all seers, praise be to Thee; Thou art Omniscient and the unmatched wisdom of the wise. Thou art the precursor (OM) of all prayers and the Lord of all souls; we pray for Thy guidance for success in all good actions.

Comments: This mantra clearly advises the prefixing of the monosyllable “OM” before all mantra.

[3] The Secret of the Veda by Sri Aurobindo, Sri Aurobindo Ashram Trust, Pondicherry, India

[4] oṁ ity ekākṣaraṁ brahma; vyāharan mām anusmaran.

yaḥ prayāti tyajan dehaṁ; sa yāti paramāṁ gatim (Gita 8.13) (Translation by Srila Prabhupada: Bhagavat Gita As it is)

[5] Literally, heard from God

 

“Dharma is the foundation of marriage” Sanjay Rath (Feb 2000)

Lecture delivered at the Brahman Sabha, Haryana, 2001.

Bhagavan Sri Krishna teaches that the first signs of the fall in Dharma is the corruption of women: Extract from: Bhagavat Gita-As it is by Srila Prabhupada

अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः।
स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्करः॥
adharmābhibhavātkṛṣṇa praduṣyanti kulastriyaḥ |
strīṣu duṣṭāsu vārṣṇeya jāyate varṇasaṅkaraḥ || Bhagavat Gita||

Translation: When irreligion is prominent in the family, O Krisna, the women of the family become polluted, and from the degradation of womanhood, O descendant of Vrisni, comes unwanted progeny. (BG:1.40)

Dharma is examined in the ninth house and the one-ninth division of signs is called Navamsa. Parasara advises us to examine this divisional chart (Navamsa) for spouse as it is the fruit/gains of Dharma. Thus the 11th sign from the 9th house is the 7th house which shows gains/increase of Dharma and the 12th sign from the 9th house in the 8th house which shows loss/decrease of Dharma. Thus, marriage indicates an increase of Dharma while widowhood symbolizes a destruction of Dharma. In these tense in Hindu wedding the son-in-law is regarded as Vishnu as his coming to the family has led to an increase in Dharma.

The Sun is a significator of Dharma and hence Maharishi Jaimini teaches that the Sun can never be a malefic for Upapada (Arudha of 12th house symbolizing the Vivaha Mandapa[1]). Rahu is the greatest enemy of the Sun and causes its eclipse. Thus Rahu symbolizes destruction of Dharma and also widowhood. Saturn is an enemy of the Sun and significator of the 8th house (ruling widowhood/break in marriage) whereas Jupiter is a friend of the Sun and saves marriages by giving children. In fact Chanakya[2] Niti[3] teaches that a person who is not desirous of having children should not marry. Venus (ruling semen) shows sexuality and physical beauty whereas Mars shows the destruction of semen /preservation and indicates Brahmacharya[4] thus Mars causes the first error (dosha) on the significator of natural procreation. Ketu is always opposite to Rahu and both Parasara and Jaimini teach that it causes marriage. In fact it indicates the bestiality in man which is controlled by worshipping Lord Shiva as Pasupati[5]. The Moon is a significator of mother hood and will surely give marriage whereas Mercury the bastard son of the Moon indicates Adharma or children etc. born outside marriage and thus, obstructs or break the purity of marriage relationship. Thus, Jaimini teaches that if Moon & Mercury are in mutual trines in the Navamsa the character may fall and marriage vows maybe broken while if Mercury is aspected by Jupiter (the pure representative of Vishnu) then purity prevails and marriage vows will be kept.

Scorpio is the natural eighth house of the zodiac and if Mercury & Venus are in Scorpio Navamsa then the person is of very loose morals. In this manner the various rules/dictums given in the classical literature can be understood.

Illustrations

(Some Birth details are with held for obvious reasons)

Chart1: Female born on 31st January 1951.

Chart 1 is the Navamsa of a Lady born in a Brahmin family. The sixth Lord Mars is in the ninth house aspected by Rahu. Rahu also eclipse the Sun and Moon in Lagna. Thus fall in Dharma is to occur. Ketu, signifying sexuality is in the seventh house as the 7th Lord Jupiter and seventh house are both afflicted by Saturn (a dire malefic signifying and ruling the 8th house). Both Venus and Mercury are in Scorpio (specific combination for Low morals). The second house from Navamsa Lagna in Cancer aspected by Mars & Venus by Rasi drishti. Thus all planets point at one thing–fall of Dharma and excessive uncontrolled sexuality. This Lady has lost all morals and has had all sorts of men in her life.

Chart 2 : Female born on 30th May 1954 at 7:40’ PM at Delhi, India.

In Chart 2 The Lagna is subject to Papakartari Yoga between Rahu, Mars and Saturn indicating a life of some kind of bondage. The ninth Lord Moon is all placed in the sixth house showing a fall in Dharma. Venus in the 8th house is also very evil for marriage. In the Navamsa Saturn is in Capricorn Navamsa aspected by Ketu (Rasi Drishti) indicating either adultery or Tapaswi (Sanyasi) depending on whether Jupiter is strong. Jupiter is afflicted by Rahu’s aspect both in Rasi and Navamsa and is placed in a Dusthana (8th & 12th) in both Rasi & Navamsa. Thus Jupiter is afflicted. In the Navamsa it is under Papakartari Yoga between Saturn & Rahu. In female horoscopy Jupiter is the significator of husband and unless this is strong, married life will not be present or not happy.

Venus is in the second house aspected by Mars from the eighth showing ability (or talent!) for all kinds of sex. Both debilitated Moon and Mercury are in Scorpio indicating excessive illegal sexuality and conjoined with Rahu shows the extensive nature of these activities. Her life is a sad story of exploitation and rape finally leading to the infamous profession of prostitution.

VEDIC REMEDY

There are various remedial measures given for solving marriage problems like delay in marriage, divorce etc. Some of them are very tamasic like black magic and others give temporary results. When it is clearly established that Dharma alone protect the purity/marriage then the highest and surest remedy lies in increasing Dharma. Bhagwan Vishnu sits in the ninth house of Dharma and worshipping him with the Astakshari mantra “OM NAMO NARAYANAYA” or meditating with the mantra “ OM TAT SAT” is the best remedy. In addition, a gemstone of the Lord of ninth house (in Rasi Chart) and fasting on days ruled by the Lord of Upapada can be prescribed.

OM TAT SAT

[1] Vivaha means marriage and mandapa means the place where this is solemnized through Vedic rituals.

[2] Kautilya better known as Chanakya was the able administrator and Minister of Chandragupta Maurya. His work on administration named “Artha Shastra” is the greatest of of kind.

[3] Niti means code of conduct or behavior.

[4] celibacy

[5] Pasu: Animal; Pati: Lord; Thus pasupati means Lord of all animals including man.

Six akṣara Gourī mantra – Agni Purāṇa

ॐ ह्रीं गौर्यै नमः।
om hrīṁ gauryai namaḥ

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Tripurā devī is associated with Mercury. The seventh bhāva from the signs of Mercury are owned by Jupiter Tripurā devī and is worshipped on Thursdays instead of Wednesdays (Mercury). Tripura hṛdaya is the three syllables ऐं क्लीं सौः (aiṁ klīṁ sauḥ) and the Agni Purāṇa recommends Her worship with these bīja. However the last syllable is modified in the purāṇa mantra and is –
ॐ ऐं क्लीं सौं त्रिपुरायै नमः

om aiṁ klīṁ sauṁ tripurāyai namaḥ

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Omkareshwara Ganesha
Omkareshwara Ganesha

Ṛk Veda | Maṇḍala II, Hymn 23

गणानां त्वा गणपतिं हवामहे कविं कवीनामुपमश्रवस्तमम्।
ज्येष्ठराजं ब्रह्मणां ब्रह्मणस्पत आ नः शृण्वन्नूतिभिः सीद सादनम्॥ २.०२३.०१
gaṇānāṁ tvā gaṇapatiṁ havāmahe kaviṁ kavīnāmupamaśravastamam |
jyeṣṭharājaṁ brahmaṇāṁ brahmaṇaspata ā naḥ śṛṇvannūtibhiḥ sīda sādanam || 2.023.01

देवाश्चित्ते असुर्य प्रचेतसो बृहस्पते यज्ञियं भागमानशुः।
उस्रा इव सूर्यो ज्योतिषा महो विश्वेषामिज्जनिता ब्रह्मणामसि॥ २.०२३.०२
devāścitte asurya pracetaso bṛhaspate yajñiyaṁ bhāgamānaśuḥ |
usrā iva sūryo jyotiṣā maho viśveṣāmijjanitā brahmaṇāmasi || 2.023.02

आ विबाध्या परिरापस्तमांसि च ज्योतिष्मन्तं रथमृतस्य तिष्ठसि।
बृहस्पते भीमममित्रदम्भनं रक्षोहणं गोत्रभिदं स्वर्विदम्॥ २.०२३.०३
ā vibādhyā parirāpastamāṁsi ca jyotiṣmantaṁ rathamṛtasya tiṣṭhasi |
bṛhaspate bhīmamamitradambhanaṁ rakṣohaṇaṁ gotrabhidaṁ svarvidam || 2.023.03

सुनीतिभिर्नयसि त्रायसे जनं यस्तुभ्यं दाशान्न तमंहो अश्नवत्।
ब्रह्मद्विषस्तपनो मन्युमीरसि बृहस्पते महि तत्ते महित्वनम्॥ २.०२३.०४
sunītibhirnayasi trāyase janaṁ yastubhyaṁ dāśānna tamaṁho aśnavat |
brahmadviṣastapano manyumīrasi bṛhaspate mahi tatte mahitvanam || 2.023.04

न तमंहो न दुरितं कुतश्चन नारातयस्तितिरुर्न द्वयाविनः।
विश्वा इदस्माद्ध्वरसो वि बाधसे यं सुगोपा रक्षसि ब्रह्मणस्पते॥ २.०२३.०५
na tamaṁho na duritaṁ kutaścana nārātayastitirurna dvayāvinaḥ |
viśvā idasmāddhvaraso vi bādhase yaṁ sugopā rakṣasi brahmaṇaspate || 2.023.05

त्वं नो गोपाः पथिकृद्विचक्षणस्तव व्रताय मतिभिर्जरामहे।
बृहस्पते यो नो अभि ह्वरो दधे स्वा तं मर्मर्तु दुच्छुना हरस्वती॥ २.०२३.०६
tvaṁ no gopāḥ pathikṛdvicakṣaṇastava vratāya matibhirjarāmahe |
bṛhaspate yo no abhi hvaro dadhe svā taṁ marmartu ducchunā harasvatī || 2.023.06

उत वा यो नो मर्चयादनागसोऽरातीवा मर्तः सानुको वृकः।
बृहस्पते अप तं वर्तया पथः सुगं नो अस्यै देववीतये कृधि॥ २.०२३.०७
uta vā yo no marcayādanāgaso’rātīvā martaḥ sānuko vṛkaḥ |
bṛhaspate apa taṁ vartayā pathaḥ sugaṁ no asyai devavītaye kṛdhi || 2.023.07

त्रातारं त्वा तनूनां हवामहेऽवस्पर्तरधिवक्तारमस्मयुम्।
बृहस्पते देवनिदो नि बर्हय मा दुरेवा उत्तरं सुम्नमुन्नशन्॥ २.०२३.०८
trātāraṁ tvā tanūnāṁ havāmahe’vaspartaradhivaktāramasmayum |
bṛhaspate devanido ni barhaya mā durevā uttaraṁ sumnamunnaśan || 2.023.08

त्वया वयं सुवृधा ब्रह्मणस्पते स्पार्हा वसु मनुष्या ददीमहि।
या नो दूरे तळितो या अरातयोऽभि सन्ति जम्भया ता अनप्नसः॥ २.०२३.०९
tvayā vayaṁ suvṛdhā brahmaṇaspate spārhā vasu manuṣyā dadīmahi |
yā no dūre taḻito yā arātayo’bhi santi jambhayā tā anapnasaḥ || 2.023.09

त्वया वयमुत्तमं धीमहे वयो बृहस्पते पप्रिणा सस्निना युजा।
मा नो दुःशंसो अभिदिप्सुरीशत प्र सुशंसा मतिभिस्तारिषीमहि॥ २.०२३.१०
tvayā vayamuttamaṁ dhīmahe vayo bṛhaspate papriṇā sasninā yujā |
mā no duḥśaṁso abhidipsurīśata pra suśaṁsā matibhistāriṣīmahi || 2.023.10

अनानुदो वृषभो जग्मिराहवं निष्टप्ता शत्रुं पृतनासु सासहिः।
असि सत्य ऋणया ब्रह्मणस्पत उग्रस्य चिद्दमिता वीळुहर्षिणः॥ २.०२३.११
anānudo vṛṣabho jagmirāhavaṁ niṣṭaptā śatruṁ pṛtanāsu sāsahiḥ |
asi satya ṛṇayā brahmaṇaspata ugrasya ciddamitā vīḻuharṣiṇaḥ || 2.023.11

अदेवेन मनसा यो रिषण्यति शासामुग्रो मन्यमानो जिघांसति।
बृहस्पते मा प्रणक्तस्य नो वधो नि कर्म मन्युं दुरेवस्य शर्धतः॥ २.०२३.१२
adevena manasā yo riṣaṇyati śāsāmugro manyamāno jighāṁsati |
bṛhaspate mā praṇaktasya no vadho ni karma manyuṁ durevasya śardhataḥ || 2.023.12

भरेषु हव्यो नमसोपसद्यो गन्ता वाजेषु सनिता धनंधनम्।
विश्वा इदर्यो अभिदिप्स्वो मृधो बृहस्पतिर्वि ववर्हा रथाँ इव॥ २.०२३.१३
bhareṣu havyo namasopasadyo gantā vājeṣu sanitā dhanaṁdhanam |
viśvā idaryo abhidipsvo mṛdho bṛhaspatirvi vavarhā rathā iva || 2.023.13

तेजिष्ठया तपनी रक्षसस्तप ये त्वा निदे दधिरे दृष्टवीर्यम्।
आविस्तत्कृष्व यदसत्त उक्थ्यं बृहस्पते वि परिरापो अर्दय॥ २.०२३.१४
tejiṣṭhayā tapanī rakṣasastapa ye tvā nide dadhire dṛṣṭavīryam |
āvistatkṛṣva yadasatta ukthyaṁ bṛhaspate vi parirāpo ardaya || 2.023.14

बृहस्पते अति यदर्यो अर्हाद्द्युमद्विभाति क्रतुमज्जनेषु।
यद्दीदयच्छवस ऋतप्रजात तदस्मासु द्रविणं धेहि चित्रम्॥ २.०२३.१५
bṛhaspate ati yadaryo arhāddyumadvibhāti kratumajjaneṣu |
yaddīdayacchavasa ṛtaprajāta tadasmāsu draviṇaṁ dhehi citram || 2.023.15

मा न स्तेनेभ्यो ये अभि द्रुहस्पदे निरामिणो रिपवोऽन्नेषु जागृधुः।
आ देवानामोहते वि व्रयो हृदि बृहस्पते न परः साम्नो विदुः॥ २.०२३.१६
mā na stenebhyo ye abhi druhaspade nirāmiṇo ripavo’nneṣu jāgṛdhuḥ |
ā devānāmohate vi vrayo hṛdi bṛhaspate na paraḥ sāmno viduḥ || 2.023.16

विश्वेभ्यो हि त्वा भुवनेभ्यस्परि त्वष्टाजनत्साम्नःसाम्नः कविः।
स ऋणचिदृणया ब्रह्मणस्पतिर्द्रुहो हन्ता मह ऋतस्य धर्तरि॥ २.०२३.१७
viśvebhyo hi tvā bhuvanebhyaspari tvaṣṭājanatsāmnaḥsāmnaḥ kaviḥ |
sa ṛṇacidṛṇayā brahmaṇaspatirdruho hantā maha ṛtasya dhartari || 2.023.17

तव श्रिये व्यजिहीत पर्वतो गवां गोत्रमुदसृजो यदङ्गिरः।
इन्द्रेण युजा तमसा परीवृतं बृहस्पते निरपामौब्जो अर्णवम्॥ २.०२३.१८
tava śriye vyajihīta parvato gavāṁ gotramudasṛjo yadaṅgiraḥ |
indreṇa yujā tamasā parīvṛtaṁ bṛhaspate nirapāmaubjo arṇavam || 2.023.18

ब्रह्मणस्पते त्वमस्य यन्ता सूक्तस्य बोधि तनयं च जिन्व।
विश्वं तद्भद्रं यदवन्ति देवा बृहद्वदेम विदथे सुवीराः॥ २.०२३.१९
brahmaṇaspate tvamasya yantā sūktasya bodhi tanayaṁ ca jinva |
viśvaṁ tadbhadraṁ yadavanti devā bṛhadvadema vidathe suvīrāḥ || 2.023.19

॥ भवान्यष्टकम्‌॥
|| bhavānyaṣṭakam ||

न तातो न माता न बन्धुर्न दाता न पुत्रो न पुत्री न भृत्यो न भर्ता।
न जाया न विद्या न वृत्तिर्ममैव गतिस्त्वं गतिस्त्वं त्वमेका भवानि॥ १॥
na tāto na mātā na bandhurna dātā na putro na putrī na bhṛtyo na bhartā |
na jāyā na vidyā na vṛttirmamaiva gatistvaṁ gatistvaṁ tvamekā bhavāni || 1||

भवाब्धावपारे महादुःखभीरु पपात प्रकामी प्रलोभी प्रमत्तः।
कुसंसारपाशप्रबद्धः सदाहं  गतिस्त्वं गतिस्त्वं त्वमेका भवानि॥ २॥
bhavābdhāvapāre mahāduḥkhabhīru papāta prakāmī pralobhī pramattaḥ |
kusaṁsārapāśaprabaddhaḥ sadāhaṁ  gatistvaṁ gatistvaṁ tvamekā bhavāni || 2||

न जानामि दानं न च ध्यानयोगं न जानामि तन्त्रं न च स्तोत्रमन्त्रम्‌।
न जानामि पूजां न च न्यासयोगं गतिस्त्वं गतिस्त्वं त्वमेका भवानि॥ ३॥
na jānāmi dānaṁ na ca dhyānayogaṁ na jānāmi tantraṁ na ca stotramantram |
na jānāmi pūjāṁ na ca nyāsayogaṁ gatistvaṁ gatistvaṁ tvamekā bhavāni || 3||

न जानामि पुण्यं न जानामि तीर्थं न जानामि मुक्तिं लयं वा कदाचित्‌।
न जानामि भक्तिं व्रतं वापि मातर्गतिस्त्वं गतिस्त्वं त्वमेका भवानि॥ ४॥
na jānāmi puṇyaṁ na jānāmi tīrthaṁ na jānāmi muktiṁ layaṁ vā kadācit |
na jānāmi bhaktiṁ vrataṁ vāpi mātargatistvaṁ gatistvaṁ tvamekā bhavāni || 4||

कुकर्मी कुसङ्गी कुबुद्धिः कुदासः कुलाचारहीनः कदाचारलीनः।
कुदृष्टिः कुवाक्यप्रबन्धः सदाहं गतिस्त्वं गतिस्त्वं त्वमेका भवानि॥ ५॥
kukarmī kusaṅgī kubuddhiḥ kudāsaḥ kulācārahīnaḥ kadācāralīnaḥ |
kudṛṣṭiḥ kuvākyaprabandhaḥ sadāhaṁ gatistvaṁ gatistvaṁ tvamekā bhavāni || 5||

प्रजेशं रमेशं महेशं सुरेशं दिनेशं निशीथेश्वरं वा कदाचित्‌।
न जानामि चान्यत्‌ सदाहं शरण्ये गतिस्त्वं गतिस्त्वं त्वमेका भवानि॥ ६॥
prajeśaṁ rameśaṁ maheśaṁ sureśaṁ dineśaṁ niśītheśvaraṁ vā kadācit |
na jānāmi cānyat sadāhaṁ śaraṇye gatistvaṁ gatistvaṁ tvamekā bhavāni || 6||

विवादे विषादे प्रमादे प्रवासे जले चानले पर्वते शत्रुमध्ये।
अरण्ये शरण्ये सदा मां प्रपाहि गतिस्त्वं गतिस्त्वं त्वमेका भवानि॥ ७॥
vivāde viṣāde pramāde pravāse jale cānale parvate śatrumadhye |
araṇye śaraṇye sadā māṁ prapāhi gatistvaṁ gatistvaṁ tvamekā bhavāni || 7||

अनाथो दरिद्रो जरारोगयुक्तो महाक्षीणदीनः सदा जाड्यवक्त्रः।
विपत्तौ प्रविष्टः प्रनष्टः सदाहं गतिस्त्वं गतिस्त्वं त्वमेका भवानि॥ ८॥
anātho daridro jarārogayukto mahākṣīṇadīnaḥ sadā jāḍyavaktraḥ |
vipattau praviṣṭaḥ pranaṣṭaḥ sadāhaṁ gatistvaṁ gatistvaṁ tvamekā bhavāni || 8||

इति श्रीमदादिशंकराचार्य विरचिता भवान्यष्टकं समाप्ता॥
iti śrīmadādiśaṁkarācārya viracitā bhavānyaṣṭakaṁ samāptā ||

The tradition of Shakti worship in India can be traced back to the period of antiquity. Shakti is the mother of Universe the highest primal power transferred to powerful Goddess representing the creative force, Matrika, later developed to Shakti or Prakriti under various names of Sati or Devi (Durga / Parvati)ad depicted in Puranas and other historical books of classical tantra literature. There are a number of important Shakta centers (called pitha) in India and among these Orissa has been considered to be one of the most important Shakti centre as north Orissa was traditionally called Udra desa (land of the Udra) who were the experts in Uddisa tantra.

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This is the powerful 99 syllable mantra of the das avatāra with Śrī Narasiṁha deva as the principal deity (Iṣṭa devatā). Please note that Mars represents Narasiṁha devatā and is not compatible with Mercury (Budha avatāra) and Venus (Paraśurāma avatāra – destroyer of kṣatriya while Mars is the protector of kṣatriya).
Atri ṛṣi | Atijagatī chandas | Avatārāvān Narasiṁha devatā | kṣrauṁ bīja | auṁ śaktī

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Swami Bhimananda in police custody

NEW DELHI: Delhi Police today invoked provisions under Maharashtra Control of Organised Crime Act (MCOCA) against self-styled Godman Swami Bhimananda, 39, who was arrested last week for allegedly running a sex racket in the city. ”The police has invoked the provisions of MCOCA against Shiv Murat Dwivedi[1],” Deputy Commissioner of Police (South) H G S Dhaliwal said. ”We found substantial evidence to invoke provisions of MCOCA in this case,” he added.
The 39-year-old Dwivedi alias Ichchadhari Sant Swami Bhimanand Maharaj Chitrakoot Wale was arrested last week with six women, including two airhostesses, for allegedly running a a multi-crore prostitution racket from his ashram in Khanpur area of South Delhi. Police said yesterday that the accused has high-end contacts not only in India but Las Vegas in the US, also. ”The baba apparently has clients and contacts not only in India but also in Las Vegas. It has been known that he was taking classes to learn English also,” the DCP said yesterday.
The police also told mediapersons that the contacts of the accused were revealed from six diaries, seized at the time of his arrest. ”The diaries reveal the names of 100 high-profile policemen, politicians and bureaucrats, besides prostitutes,” the police said. ‘‘He used the internet to trap girls. He always looked for girls who had hunger for money and who lived away from their homes,’’ said an officer.
It was revealed that flesh trade was just one part of his vast ‘‘business’’ network. ‘‘The prostitution racket was not his only occupation. The police have found evidence that the godman lent money at high interest rates, invested in real estate and tried to garner charity funds using dubious means,’’ said DCP (south) H G S Dhaliwal.

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