Maha Mrtyunjaya Mantra
by Pt. Sanjay Rath
Introduction [1]M ṛtyuṅ jaya literally means ‘Victory over Death’ and Mahā-mṛtyuṅ jaya mantra is also calledMahā-mokṣa mantra as it gives the ultimate enlightenment. Received by Mahar ṣi Vasiṣṭha and enshrined as a hymn of the Ṛk Veda, it has been sung for thousands of years by the pious who seek penultimate victory over this m ṛtyu-loka (earthly plane where death is the only surety). Mṛtyuṅ jaya mantra anuṣṭubh chandas – 32 syllables = 4 pada (4×8=32)
!य#ब%क' ब%क' यजाम+ सयजाम+ स-ग/0ध पग/0ध प-ि4वध6 ि4वध6नम् नम्। उव;<िहमव ब0धनान् उव;<िहमव ब0धनान् म>?योमA ?योमA 6Bीय माम> B ीय माम>तात् तात्॥ trayaṁbakkaṁ yajāmahe sugandhi ṁ puṣṭivardhanam| urvāruhamiva bandhanān mṛtyormūkṣī ya ya māmṛtāt || There are many mantra for warding o f evils like death and other su f ering ering given in the sacred literature of the Hindu’s. These mantra are of various types but the Mṛtyuṅ jaya mantra has been extolled in sacred literature as being the the best. This mantra is addressed to Lord Shiva and is taught in the Rig Veda (7 mandala 59 Chapter) as well as the Yajur Veda (3-60) showing that it is a śruti having been received by Mahārishi Vasiṣṭha, the Kula Guru of Bhagav ān Sri Rāma Chandra. This Mahā-mṛtyuṅ jaya mantra is from the Rig-Veda (7th Book or Mandala, 59 Chapter) and needs initiation for attaining siddhi. Anybody can recite this mantra and attain good health, release from bondage and other problems. This is the greatest panacea for all evils and can be recited at any time like any other Mah ā-mantra.
Śukrācārya’s Penance & teaching [3]Jyotish teaching The Mahā-mṛtyuṅ jaya mantra was taught by Lord Shiva to Śukrācārya the preceptor of the demons after he succeeded in the impossible test of hanging upside down from a tree for twenty years (Vimśottari daśā period) with smoke blowing into him from a fire lit beneath. Even Bṛhaspati was shocked at the prospect of such a terrible penance and calmly settled to observe Śukrācārya accept the challenge of Indra and succeed.
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Tapasvi Yoga definition Since Śukrācārya (Venus in astrology) passed the penance he was glorified as the Tapasvi Raja (the king of the spiritual discipline and penance). The definition of Tapasvi Yoga comes from this penance as Saturn (punishment, hard toil), Ketu (smoke blown into the nose and other forms of self-inflicted torture) and Venus (desire and its renunciation) must come together to define the personal ability of the Tapasvi. After the penance, Lord Shiva taught the Mah āmṛtyuṅ jaya mantra to Śukrācārya, who under very compelling circumstances had to teach this to the son of Brihaspati and that is how the devas also got the mantra. This mantra was given ( śruti) to Vasiṣṭha Maharṣi for the welfare of this world. The mantra and explanation given by Śukrācārya to Ṛṣi Dadhicha when the latter’s body was cut and thrown by Raja Kṣuva, is recorded in the Shiva Pur āṇa.
Mantra Pada Śukrācārya said “O! Dadhicha, I pray to Lord Shiva and give you the upade śa (advise, wisdom, teaching) of the highest Mah ā Mṛtyuṅ jaya mantra.” The mantra is in Anuṣṭubh Chandas and accordingly, is divided into four padas composed of eight syllables each.
Śukrācārya said “The first pada is !य#ब%क' यजाम+ (trayaṁbakkaṁ yajāmahe) and means – we worship or sing the praise of Lord Trya ṁbakka. Trya ṁb akka is the name of Lord Shiva as the father of the three worlds – bh ū, bhuva and svarga lokas. He is the father and lord of the three mandala’s – Surya, Soma and Agni mandala. He is Maheśvara, the lord of the three gu ṇa’s – Sattva, Rajas and Tamas. He is Sadāśiva, the teacher of the three tattva – Ātmā tattva, Vidyā tattva and Shiva tattva. He is the father (cause and source) of the three energies (agni) – āvāhaniya, garhapatya and dakṣināgni. He is the father of all physical creation through the three mūrti bhūta – Pṛthvi (solid), Jala (liquid) and Tejas or agni (energy). He is the lord of the three heavens created by the dominance of the three Gu ṇa – Rajas (Brahma), Sattva (Vishnu) and Tamas (Shiva). Know Him to be the nir ākāra (formless) Sadāśiva as He is above this physical mode and is their Mahe śvara. This is the first foot of the mantra (composed of eight syllables).” “The second pada of the mantra,” continued Śukrācārya, “is
स-ग/0ध प-ि4वध6नम्
(sugandhiṁ puṣṭivardhanam). Sugandhim refers to the fragrance of the flower that spreads in all directions, and in a similar way Shiva is present in the entire creation, both animate and inanimate. In all the bhutas (modes of existence), in the three Guṇa (nature of creation as being Satva, Rajas or Tamas), in the ten indriya (five jñāna-indriya or senses and five karma-indriya or organs of action), in all the devas (33 devas are the source of all illumination and enlightenment) and the ganas (hosts of demi-gods), Shiva exists and pervades as the illumine ātmā (soul) and is their essence. Pustivardhanam is now being explained. That inward dwelling spirit (atman), the Puru ṣa Shiva is the real sustainer of Pr ākṛti (and not vice-versa as all people perceive). Starting with the Mah ātattva (primordial state of 2
matter/energy) to the individual parts of creation, the entire sustenance of the physically created beings (both animate and inanimate) is done by the imperishable Puruṣa. You, I, Brahma, Vishnu, the Munis and even Indra & devas are maintained/sustained (by the ātmā and that is Him). Since the Puru ṣa (ātmā – Shiva) is the granter of sustenance to pr ākṛti (body/nature), he is ‘ Pusti-vardhana’ .” Having explained the first two pada of the mantra, Śukrācārya continued to explain the remaining two pada. He said “the next two pada उव;<िहमव ब0धनान् म>?योमA 6B ीय
माम>तात्॥ urvāruhamiva bandhanān mṛtyormūkṣī ya māmṛtāt || (consisting of sixteen syllables) is meaning – Prabhu! just as the ripe cucumber is severed from the bondage of the creeper, in the same manner may we be delivered from death for the sake of immortality (moksha). Rudra deva is like am ṛta (nectar of immortality). Those who worship Him with good karma, penance and repentance, meditation, contemplation, prayer or praise, will surely renewed life and vigour. The strength of truth force (in this mantra) is such that Lord Shiva shall definitely free the worshipper from the bondage of death because Shiva alone is the giver of bondage and moksha. This is the M ṛtasaṅ j ī vani mantra and has the power to give back life and rescue from death and great evils. You should adore Lord Shiva and recite this mantra. Water sanctified with this mantra should be drunk all the time. [Authors note: It is well known that the rudr ākṣa bead is placed in a glass of water after being held in the palm during the recitation of the mantra. this water is drunk during the day.] Oblations in the sacrificial fire with this mantra is very purifying. “Now I shall teach the dhyāna for the mantra.” Saying so, Śukrācārya started reciting the śloka for meditating on Lord Shiva.
Mṛtyuṅ jaya Meditation Dhyāna The dhyāna taught by Śukrācārya (Siva Purāṇa) is given below. There are other dhyāna given in other texts and these are being quoted at relevant places to the extent necessary. This is to be recited once before meditating on Śr ī Mṛtyuṅ jaya Śiva.
हFताGभोजय-गFथकJGभय-गलाLद्घ >?य तोय# िशरः RसS0त# करयोय- 6Tन दधत# FवाUV सकJGभौ करौ। अBYUम>गहFतमGब-जगत# मAध F6 थच0[Yवत् पीयAष ा[6तन- # भ] सRगRरज# ^यB# म>?य-Uजयम्॥
[5]
Śr ī Tryaṁbakkeśvara Mṛtyuṅ jaya
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hastāmbhojayugasthakumbhayugalādudghṛtya toyaṁ śiraḥ siñcantaṁ karayoryugena dadhataṁ svāṅke sakumbhau karau| akṣastraṅmṛgahastamambujagataṁ mūrdhasthacandrastravat p ī yūṣārdratanuṁ bhaje sagirijaṁ tryakṣaṁ mṛtyuṅ jayam|| Translation: We praise (meditate) on the eight-armed, three-eyed Lord Mṛtyuṅ jaya. He sits cross legged on a lotus (padmāsana). He holds two Kumbha (water vessels) with two lower arms and uses two upper arms to sprinkle water on His own head. The two other lower-most arms hold the auspicious kala śa on the center of the legs. The remaining two hands hold a rudr ākṣa-mālā and mṛga mudra (yogic hand postures). The amrita (nectar) dripping from the crescent moon on His head has made His whole body wet. The daughter of the mountain king (Himāvat ~ Himalaya) is seated next to Him. Explanation: The eight arms represent the eight directions of the zodiac called kālachakra. With each of these arms Lord M ṛtyuṅ jaya protects the worshipper from the evil hands of fate and time. The three eyes show his omniscience, the all-knowing Śiva. Sun is His right eye that defines righteousness and truth (dharma). Moon is his left eye of attachment and emotion whose opening is the joy of the world and whose closing is their sorrow. Agni is third eye of omniscience which is the br āhmaṇa guru, the highest parameṣṭhi guru, the all-knowing eye of supreme wisdom and knowledge. Kala śa is the pot containing water from five rivers, with five leaves (pañca pallava) representing Vi ṣṇu and Varuṇa. The water sprinkled on His head drops through the crescent Moon to become Soma which is the nectar of life and it wets his body. This is symbolic of the rudra-abhi ṣeka ritual of anointing, consecrating by sprinkling water and other liquids on the Śiva-liñga.
In jyotiṣa, the Sun represents Lord Śiva in all signs and is the giver of life. The abhiṣeka ritual is a prayer for rain as the Sun draws the water from the oceans by its mighty rays and pours it down blessing the lands and rivers and bringing life on earth. This single constant action of Lord M ṛtyuṅ jaya sustains life on this planet and rudrābhiṣeka is symbolic of rainfall that sprinkles water on the ground making it life sustaining. Rain occurs when the heavy rain clouds are forced to cooler heights by high mountains and other currents. This is the śakt ī (power) of Pārvat ī , the constant consort of Lord Śiva, who is referred to in this dhy āna as the daughter of Himāvat, the Himalayan king-god.
Nyāsa Ṛṣi-adi nyāsa mantra
कहोल ऋष` नमः। िशरRस kahola ṛṣaye namaḥ| śirasi
गाय!ी छ0दb नमः। म-c
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gāyatr ī chandase namaḥ| mukhe
dी म>?य-0जय eवतायf नमः। gRद śr ī mṛtyunjaya devatāyai namaḥ| hṛdi
ज- # बीजय नमः। ग-hi juṁ b ī jaya namaḥ| guhye
jk श%त` नमः। पादयो hr īṁ śaktaye namaḥ| pādayo
Dhyāna B ī ja mantra Mṛtyuṅ jaya b ī ja, the seed of rejuvenation is actually the j ī va b ī ja (seed of life which brings all living beings) is ज- # (juṁ). It is formed from the starting syllable of the word
जीव (j ī va) which is ज (ja). This b ī ja was taught originally by Lord Śiva to
Bṛhaspati, due to which B ṛhaspati became the preceptor of the gods and due to which he was able to save Indra from definite destruction at the hands of Lord Śiva. Pleased with his dedication and well-meaning disposition, Lord Śiva blessed Bṛhaspati to be known as जीव (j ī va) by which he shall signify the very existence of life and by whose presence, the god of death Yama will have to turn away. This power of Bṛhaspati has been explained in the Mah ā Nārāyaṇa Upaniṣad. In the Kāla-Chakra Bṛhaspati becomes Śr ī J ī va and sits in the southern direction, which is the path of Yama, thereby blocking death from happening. So long as Śr ī J ī va sits in his southern direction, the being shall live. Thus, the m ṛtyuṅ jaya b ī ja ज- # (juṁ) simply means J ī va Upadeśa. The B ī ja mantra was obtained by Kahola-ṛṣi; the mantra is in G āyatr ī chandas; the mantra devatā (deity) is Sri Mṛtyuṅ jaya (form of Shiva). This mantra is to be used for meditation and at all times for protection from all evils. B ī ja means seed and unless this seed is panted properly in the heart how can you expect the tree of bhakti to Lord Śiva to grow? It is imperative that meditation be done with this b ī ja mantra.
ॐ ज- # सः॥ om juṁ saḥ Meditate with this mantra repeating it very quietly in the mind. Bring the mind to focus on the feet and recite the monosyllable ॐ (om). Then the b ī ja ज- # (juṁ) has to be placed in the heart chakra. Finally the sahasrara chara on top of the head is brought into metal focus with the seed syllable सः (saḥ).
Understanding the Mahā Mṛtyuṅ jaya Mantra [7] It is important to understand the meaning of the words as this makes the the repetition meaningful and brings forth the results.
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OM is not spelt out in the Rig-Veda, but has to be added to the beginning of all Mantras as given in an earlier Mantra of the Rig-Veda addressed to Ganapati. This Mantra is given in the prayer page of my Book “Mah ārishi Jaimini’s Upadesa Sutra”. TRAYAṀBAKKAṀ refers to the Three eyes of Lord Shiva. ‘Trya’ means ‘Three’ and ‘Ambakam’ means eyes. These three eyes or sources of enlightenment are the Trim ūrti or three primary deities, namely Brahma, Vishnu and Shiva and the three ‘AMBA’ (also meaning Mother or Shakti’ are Sarasvat ī , Lakshmi and Gouri. Thus in this word, we are referring to God as Omniscient (Brahma), Omnipresent (Vishnu) and Omnipotent (Shiva). This is the wisdom of B ṛhaspati and is referred to as Śr ī Dattātreya having three heads of Brahma, Vishnu and Shiva. YAJĀMAHE means, “We sing Thy praise”. SUGANDHIṀ refers to His fragrance (of knowledge, presence and strength i.e. three aspects) as being the best and always spreading around. Fragrance refers to the joy that we get on knowing, seeing or feeling His virtuous deeds. PUṢṬIVARDHANAM: Pooshan refers to Him as the sustainer of this world and in this manner, He is the Father (Pater) of all. Pooshan is also the inner impeller of all knowledge and is thus Savitur or the Sun and also symbolizes Brahma the Omniscient Creator. In this manner He is also the Father (Genitor) of all. URVĀRUHAMIVA: ‘URVA’ means “VISHAL” or big and powerful or deadly. ‘AAROOKAM’ means ‘Disease’. Thus URVAROOKA means deadly and overpowering diseases. (The CUCUMBER interpretation given in various places is also correct for the word URVAROOKAM). The diseases are also of three kinds caused by the influence (in the negative) of the three Guna’s and are ignorance (Avidya etc), falsehood (Asat etc as even though Vishnu is everywhere, we fail to perceive Him and are guided by our sight and other senses) and weaknesses (Shadripu etc. a constraint of this physical body and Shiva is all powerful). BANDHANĀN means bound down. Thus read with URVAROOKAMEVA, it means ‘I am bound down by deadly and overpowering diseases’. MṚTYORMŪKṢĪ YA means to deliver us from death (both premature death in this Physical world and from the neverending cycle of deaths due to re-birth) for the sake of Mokshya (Nirvana or final emancipation from re-birth). MĀMṚTĀT means ‘please give me (m ā) some amṛta (life rejuvinating nectar). Read with the previous word, it means that we are praying for some ‘am ṛta’ to get out of the death inflicting diseases as well as the cycle of re-birth.
Steps in Mantra Siddhi 6
Bṛhaspati Gāyatr ī [9]I will advise its recitation for forty days both in the morning and evening, after lighting a lamp and sitting in any yogic posture (preferably padmāsana which is the picture of Lord Śiva in the picture) while facing east. Recite the Mahā-mantra 108 times (one rosary) or its multiples in each sitting. This is the greatest work of Maharishi Vasiṣṭha. Before commencing the mṛtyuṅ jaya mantra recite the following small prayer to the everlasting spirit of the Mahar ṣi for his blessings and guidance.
श-िचमकm 6ब>हFपRतमnवoष- नमFयत। अनाGयोज आचV॥ śucimarkairbṛhaspatimadhvareṣu namasyata| anāmyoja ācake|| Rig Veda III.62. Translation: We pray to B ṛhaspati (the Lord of this Universe and the teacher of this Vedic Knowledge), whose wishes are inviolable, for good thoughts (that will lead to good speech and actions that cannot be violated as it will be the truth).
Rishi-adi Nyasa The preparatory rites should be learnt from any book on Karma-k āṇḍa (pujā method). However we give the simplest method of reciting this mantra to overcome the greatest of evils. Nyasa is the method of protecting the self by placing the parts of the mantra on five body parts. These body parts are the crucial centres for the spiritual energy. 1. Mantra Ṛṣi is the Guru, the teacher of the mantra and to who the mantra was revealed for the first time for the benefit of the world – siras (head). In this case the Ṛṣi is Maharṣi Vasiṣṭha. 2. Chandas (meter, which is technically very specific for each mantra) – mukha (mouth). This vedic mantra is in anu ṣṭubh chandas. This is a metre having four pada (feet) of 8 phonemes each making the entire Anu ṣṭubh meter as composed of 32 (8 x 4 = 32) syllables. It maybe noted that any change in the metre shall cause a distortion in the chandas and the mantra vibration shall be ruined. 3. Devatā (the deity of the mantra) – h ṛdaya (heart). In this case the devat ā is Lord Shiva addressed as “Śr ī Tryaṁbakkeśvara Mṛtyuṅ jaya devatā”, the jyotirliñga. 4. B ī ja (the seed syllable that created the mantra and contains the mantra within itself, like the seed that creates the tree) – Liñga (sexual organ). There are some opinion on this, but the most appropriate one is given by V āmadeva Ṛṣi as हq (hauṁ). 7
5. Shakti (the physical power of the mantra like the mother) – pada (feet). It is the giver of gati or direction. In this case the śakt ī is Dev ī Aṁṛteśvar ī , addressed as jk (hr īṁ). This portion is only for those who have received instructions for mantra up āsana and know about nyāsa. They can easily determine the five (or six) mantras for ṛṣi-adi nyāsa, añga-nyāsa etc.
Sadāśiva mantra nyāsa
वामeव ऋष` नमः। िशरRस R!4-भ् छ0दb नमः। म-c सिदाशव eवतायf नमः। gRद हq बीजय नमः। ग-hi jk श%त` नमः। पादयो
hauṁ b ī ja hr īṁ śakt ī vāmadeva ṛṣaye namaḥ| śirasi triṣṭubh chandase nama ḥ| mukhe sadāśiva devatāyai namaḥ| hṛdi hauṁ b ī jaya namaḥ| guhye hr īṁ śaktaye namaḥ| pādayo
Mṛtyuñjaya Mantra Nyāsa The common meters according to the syllable count of a stanza, as multiples of 4: thus, dvipadā virā j (20), gāyatr ī (24), uṣṇih (28), anu ṣṭubh (32), b ṛhat ī (36), pañkti (40), triṣṭubh (44), and jagat ī (48). The m ṛtyuñjaya mantra is in the ‘follower’ or bhakti stanza called anu ṣṭubh (32). Accordingly, the ny āsa for the mantra is as follows – Mṛtyuñjaya mantra ny āsa -
वRषr ऋष` नमः। िशरRस अन-4-भ् छ0दb नमः। म-c dी !यGब%Vsर म>?य-tजय eवतायf नमः। gRद ज- # बीजय नमः। ग-hi jk श%त` नमः। पादयो
vaṣiṣṭha ṛṣaye namaḥ| śirasi anuṣṭubh chandase nama ḥ| mukhe śr ī trayambakkeśvara mṛtyuñjaya devatāyai namaḥ| hṛdi juṁ b ī jaya namaḥ| guhye hr īṁ śaktaye namaḥ| pādayo
Others are required to recite the mantra for Mahar ṣi Vasiṣṭha 21 times.
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व# वRषrाय नमः vaṁ vaṣiṣṭhāya namaḥ
Prāṇāyama Prāṇāyama is performed either with the Sad āśiva b ī ja mantra, Kahola mṛtyuṅ jaya b ī ja mantra or a joint form of both called the Mahā-mṛtyuṅ jaya b ī ja. 1. The Sadāśiva b ī ja was obtained by Vāmadeva Maharṣi and the Sad āśiva B ī ja is हq (hauṁ). The Sadāśiva B ī ja mantra is ॐ हq सः॥ (om hauṁ saḥ) and this is used for prāṇāyama. This is preferred for protection of knowledge and the spiritual path. 2. For good health and protection from evils in the mundane world, the Mṛtyuṅ jaya b ī ja obtained by Kahola Maharṣi is used. M ṛtyuṅ jaya b ī ja is and the mṛtyuṅ jaya b ī ja mantra is
ज- # (juṁ)
ॐ ज- # सः॥ (om juṁ saḥ).
3. The initiated used a combined form of the Sad āśiva and Mṛtyuṅ jaya b ī ja to form the Mahā-mṛtyuṅ jaya b ī ja mantra. The Mahā-mṛtyuṅ jaya b ī ja mantra is ॐ हq ज- # सः॥ (om hauṁ juṁ saḥ) and includes both Sad āśiva हq (hauṁ) and Mṛtyuṅ jaya
ज- # (juṁ).
It is also advisable to practise Vāmadeva Ṛṣi’s Sadāśiva B ī ja mantra and Kahola Ṛṣi’s Mṛtyuṅ jaya B ī ja mantra separately. This is my personal recommendation and is in the lines of the standard texts on Tantra. Others can skip this and go to the Mahāmantra directly.
Vyāsa Mṛtyuṅ jaya Mantra The students of SJC and those belonging to the Vaiṣṇava paraṁparā should worship the Jagadguru Maharṣi Vedavyāsa instead with the Kahola Mṛtyuṅ jaya Mantra prefixed and suxed. This is explicitly explained in Mantra Mahodadhiḥ. Vyāsa Mantra is defined as the starting name syllable i.e. n āma b ī jākṣara as taught by Dattātreya
uयv wदuयासाय नमः॥ vyāṁ vedavyāsāya namaḥ To this is added the M ṛtyuṅ jaya b ī ja in the formula called saṁpuṭa i.e. prefix and reverse sux. The Vy āsa
[11] Sri Veda Vyasa
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Mṛtyuṅ jaya mantra as given below has the mṛtyuṅ jaya mantra before and after with the latter part being in the reverse.
ॐ ज- # सः uयv wदuयासाय नमः सः ज- # ॐ॥ om juṁ saḥ vyāṁ vedavyāsāya namaḥ saḥ juṁ om This mantra protects the school, the learning, books [12] and the tradition. It protects dharma as manifesting in this planet. It protects all that is good for this planet as this is the form of the highest guru as an incarnation of Śiva. Vedavyāsa is known as the joint incarnation of Śiva and Viṣṇu and is called Hari-Hara ve śa. This mantra removes the blemish of Saturn on Jupiter, on the Lagna or Lagne śa and always protects a native who bows for guidance.
Mṛtyuṅ jaya Japa This is to be followed by the Dhy āna Mantra (Meditation) of Śr ī Tryaṁbakkeśvara (One of the twelve jyotirliñga) and then meditate on Śr ī Tryaṁbakkeśvara and Sri Aṁṛteśvar ī (Shakti) with the relevant mantra as outlined above. Then follows the Rudra Pujā. Meditate for at least 15 Minutes before starting the Japa (recitation of mantra). Those conversant with TM or other forms of meditation, dhy āna, dhāraṇa etc. can use the mantra described above. Vāmadeva Ṛṣi’s Sadāśiva B ī ja-mantra gives all happiness and removes all evils and sins. Tamas is destroyed resulting in quick progress into Sattva Gu ṇa. Kahola Rishi’s Mṛtyuṅ jaya B ī ja-mantra gives good health, vitality and the native as removed from sin. The intelligence is restored and all forms of black magic etc. are destroyed by the insurmountable omnipotent Lord Śiva. Then repeat the following M ṛtyuṅ jaya mantra 108 times or multiples of this number.
ॐ। !य#ब%क' यजाम+ स-ग/0ध प-ि4वध6नम्। उव;<िहमव ब0धनान् म>?योमA 6B ीय माम>तात्॥ om, trayaṁbakkaṁ yajāmahe sugandhiṁ puṣṭivardhanam, urvāruhamiva bandhanān mṛtyormūkṣī ya māmṛtāt.
Mahā-mṛtyuṅ jaya Mantra Japa [15]The Mahā-mṛtyuṅ jaya mantra is formed when the Mahā-mṛtyuṅ jaya b ī ja mantra comprising Sadāśiva and Mṛtyuṅ jaya b ī ja is attached to the Mṛtyuṅ jaya mantra along with the tri-loka vyāhṛti which is the very embodiment of S āvitr ī , the winner of Yama and the śakt ī of the Savitur Gāyatr ī . Mahā-mṛtyuṅ jaya b ī ja mantra: ॐ हq ज- # सः॥ (om hauṁ juṁ saḥ)
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Sāvitr ī tri-loka vyāhṛti:
ॐ भAभ 6-व Fवः॥ (om bhūrbhuva
svaḥ) Mahā-mṛtyuṅ jaya mantra
ॐ हq ज- # सः भAभ 6व- Fवः॥ !य#ब%क' यजाम+ स-ग/0ध प-ि4वध6नम्। उव;<िहमव ब0धनान् म>?योमA 6B ीय माम>तात्॥ सः ज- # हq भAभ 6-वFवरx॥ om hauṁ juṁ saḥ bhūrbhuva svaḥ trayaṁbakkaṁ yajāmahe sugandhi ṁ puṣṭivardhanam, urvāruhamiva bandhanān mṛtyormūkṣī ya māmṛtāt. saḥ juṁ hauṁ bhūrbhuvasvaroṁ|| Thereafter, perform Rudra-abhiśeka (Ritual of ering of the Pañca-Am ṛta or the five forms of nectar as Honey, Ghee, Curd, Milk and Water) on the Shiva liñga.
Dhyāna Nyāsa (protection) and dhyāna (meditation) are to be performed before the japa and ritual. Mahā-mṛtyuñjaya Dhyāna च0[ाक;िy -Rवलोचन# िFमतम-ख# प{|या0तः
िFठत# म-[ापाB -म>गाB -सA! -Rवलसत् पा/ण Rहमvश- •भाम्। कोRटo0L गल?स-धा प ‚त तन- # हाराRदषोƒƒवलम् क0?या RवsRवमोहन# पश- #-प„त म>?य-tजय# भाव`त्॥ candrārkāgni-vilocanaṁ smitamukhaṁ padmadvayāntaḥ sṭhitaṁ mudrāpākṣa-mṛgākṣa-sūtra-vilasat pāṇiṁ himāṁśu prabhām| koṭirendu galatsudhā pluta tanuṁ hārādiṣojjvalam kantyā viśvavimohanaṁ paśuṁ-patiṁ mṛtyuñjayaṁ bhāvayet||
Mahā-mantra Nyāsa For the initiated, the mah ā-mṛtyuñjaya mantra ny āsa is given below. Please note that the chandas changes and the names of all the Mahar ṣi have been included.
वRषr कहोल वामeव ऋष` नमः। िशरRस R!4-भ् छ0दb नमः। म-c dी !यGब%Vsर म>?य-0जय eवतायf
vaṣiṣṭha kahola vāmadeva ṛṣaye namaḥ| śirasi triṣṭubh chandase nama ḥ| mukhe śr ī trayambakkeśvara mṛtyunjaya devatāyai namaḥ| hṛdi hauṁ juṁ b ī jaya namaḥ| guhye
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नमः। gRद हq ज- # बीजय नमः। ग-hi jk श%त` नमः। पादयो
hr īṁ śaktaye namaḥ| pādayo
apa apa is the repetition of a mantra for a fixed number of times. Normally this is in multiples of 108. Based on the teachings of Harihara in Pra śna Mārga, we advise that this mantra should be recited for 8000 times in a period of forty days. The recitation of 108 mantra for forty days both in the morning and evening covers this requirement. For other purposes larger number of repetitions are advised. After lighting a lamp and sitting in any yogic posture (preferably padm āsana which is the picture of Lord Siva in the picture) while facing east. Recite the mah ā-mantra 108 times (one rosary) or its multiples in each sitting. This is the greatest work of maharishi Vasiṣṭha. Before commencing the Mah ā Mṛtyuñjaya mantra recite the mantra to the everlasting spirit of the mahar ṣi Vasiṣṭha for his blessings and guidance.
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