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Durga Saptashati

Durga Saptashati “Siddha Kunjika strotra and Its Moola Mantra” Sadhana Deeksha:

Durga saptashati Siddha Kunjika strotra is a very Powerful, Secret and Effective sadhana for 21st century. Siddha Kunjika strotra is a moola strotra of Durga saptashati that gives the full benefits of chanting of complete durga saptashati. If complete durga saptshathi chanted without siddha kunjika strotra then you will not receive any benefits. Durga Saptashati Siddha Kunjika strotra and its Mool Mantra Sadhana is an authentic ancient sadhana that is tested with miracle results by all yogis and siddhas. This stotra contain very powerful beej mantras that invoke divine mother Durga’s grace immediately.

Durga Saptashati Siddha Kunjika strotra and its Moola Mantra sadhana should be done under the guidance of Guru after taking deeksha.

Some of the benefits of Durga Saptashati Siddha Kunjika Stotra and its moola mantra Sadhana are as follows:

  • Helps to activate mantra shakti, kriyas & awaken divine mother consciousness.

  • Success in Shakti & other spiritual Sadhanas

  • Good Health and Healing of diseases

  • Removing obstacles, problems for all round success in life.

  • Neutralizing of the ill-will between people, turning enemies into friends

  • Attracting happiness, Abundance and prosperity.

  • Harmony in the relationships & family.

  • Protection from all types of negative energy, evil spirits and ghosts.

  • Enhances healing and spiritual growth

Here is the Promise by Lord Siva to Parvati on Durga Saptashati Siddha Kunjika Stotra and its Sadhana:

Shiva Uvacha:

शृणु देवि प्रवक्ष्यामि, कुञ्जिकास्तोत्रमुत्तमम्।

येन मन्त्रप्रभावेण चण्डीजापः शुभो भवेत॥१॥

Shiva said:

Listen oh Devi, let me tell you about the great prayer called Kunjika Stotra, by the effects of this mantra the recitation of Devi Mahatmya (Chandi) would become more auspicious and powerful.

न कवचं नार्गलास्तोत्रं कीलकं न रहस्यकम्।

न सूक्तं नापि ध्यानं च न न्यासो न च वार्चनम्

There is no need to recite the preliminary stotras Kavacham, Argalam , Kilakam and the Rahasya. Nor is it necessary to recite Suktam, Dhyanam, Nyasam and also no need to worship.

कुञ्जिकापाठमात्रेण दुर्गापाठफलं लभेत्।

अति गुह्यतरं देवि देवानामपि दुर्लभम्

Just by reading Kunjika Stotram is enough to get the benefit of reading Durgasapta Shati. This is a great secret and even the Deva’s don’t know this mantra.

गोपनीयं प्रयत्‍‌नेन स्वयोनिरिव पार्वति।

मारणं मोहनं वश्यं स्तम्भनोच्चाटनादिकम्।

पाठमात्रेण संसिद्ध्येत् कुञ्जिकास्तोत्रमुत्तमम्

Oh Parvati, this is very secret and thus should be kept because just by reading this great Kunjika Stotram practices like Marana (Death of ego), Mohana (attraction of your mind), Vashya (infatuation of mind), Stambhana (paralysis or stillness of mind) and Ucchatana (to send away all negative thoughts/feeling/Karmas/situations) and others can be fully fructified.

IIइति श्रीरुद्रयामले गौरीतन्त्रे शिवपार्वतीसंवादे कुञ्जिकास्तोत्रं सम्पूर्णम्।।

(Thus ends the discussion between Shiva and Parvati, Which occurs in Gauri Tantra and which occurs in Sri Rudra Yamala.)

How to Apply for Distant Durga Saptashati Kunjika strotra and Mantra Sadhana Deeksha:

Eligibility:

Anyone who is interested and willing to receive divine mother grace by practicing discipline given by  Guruji with devotion, faith, & sincerity.

You can apply for distance Durga Saptashati Siddha Kunjika srotra deeksha by transferring donation of Rs.3000 (USD $ 50) using following payment options.

Online Payment Option




Offline Payment Option

You can pre-register by transferring the Donation to the following bank account:

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Account holder Name: Basavaraj B. U.
Bank Account Number: 912010059512744
IFSCode: UTIB0000102
Branch Address: Banashankari, Bangalore-85

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Account holder Name: Mula Varga Self-Realization Centre
Bank Account Number: 233705500066
IFSCode: ICIC0002337
Branch Address: Banashankari 2nd Stage,Bangalore-70

 

ARTICLE

THE ESOTERIC MEANING OF  DURGA SAPTASHATI or DEVI MAHATMYA:

The Devi-Mahatmya/durga saptashati is a part of the Markandeya Purana, containing thirteen chapters which are grouped into three sections, known as the Prathama Charitra, Madhyama Charitra and the Uttama Charitra. As in the Bhagavadgita, sometimes we are told that the eighteen chapters can be grouped into three sections of teaching, consisting of six chapters in each, in the Devi-Mahatmya/durga saptashati also, which is an Epic-counterpart of the methods of the Bhagavadgita in its practical implementations, it is capable of a division into three sections. The march of the soul is graduated into three major steps, though there are many minor steps involved in these three major ones. While we have to rise through various rungs of the ladder of evolution, we come to three points or halting places, we may call them, where there is a complete transformation of outlook, attitude and constitution of our being. These threefold transformations of the spiritual being of the aspiring soul are dominated or presided over by three deities known as Maha-Kali, Maha-Lakshmi and Maha-Sarasvati. These three presiding forces are representative of the powers of the spirit within manifesting themselves in an upward ascent towards freedom ultimate, so that in this march of the soul to its freedom.

There are three stages of transformation described in the three sections of the Devi-Mahatmya. The first one is where Adi-Sakti awakes Maha-Vishnu who was asleep, so that He may destroy or overcome the original demoniacal forces, Madhu and Kaitabha. The second stage is where the same Sakti manifests Herself as Maha-Lakshmi and overcomes Mahishasura and Raktabija. The third one is where Sumbha and Nisumbha are destroyed by Maha-Sarasvati. And the nine days of worship comprehend these three stages adored in three days of worship, each. The final victory is called Vijaya-Dasami, the tenth day, as you know. That is the day of Victory, where you master the forces of Nature completely and your goal is reached. When you step over nine, you enter into Infinity. Numbers are only nine, you do not have ten numbers. All the arithmatic is within nine numbers only. The whole cosmos is within nine. But when you transcend the nine, you have gone to Infinity, which is beyond cosmic relationship. The lower powers of Nature are like dirt. We call them Mala, ‘Vishnukarna-Malodbhuto Hantum Brahmanamudyato’, says the Devi-Mahatmya. The Madhu and Kaitabha, two Rakshasas (demons) are supposed to have come out of the dirt of the ear of Vishnu. The lowest category of opposition is of the nature of dirt, Mala; and psychologically, from the point of view of the seeking soul, this dirt is in the form of Kama, Krodha and Lobha. ‘Kama Esha Krodha Esha Rajo-guna Samudbhavah,’ ‘Kamah Krodhastatha Lobhah Tasmat Etat Trayam Tyajet’–It is desire and anger born of Rajas; desire, anger and greed, these three therefore should be abandoned,–says the Bhagavadgita. These three are the gates to hell. These three are regarded as dirt, because they cover the consciousness in such a way that it appears to be not there at all. It is like painting a thin glass with coal-tar. You cannot see the glass. It is all pitch-dark like clouds. This has to be rubbed off with great effort. When this Mala or dirt is removed,  we get into the clutches of Mahishasura and Raktabija. They represent the Vikhepa Sakti, the tossing of the mind. Every minute the mind changes its forms which multiply in millions. You read in the Devi-Mahatmya/durga saptashati , how Mahishasura changed his form. Now he is an elephant, now he is a buffalo, now he is something else. If you hit him in one form, he comes in another form. And this is your inexhaustible opponent. His energies are incapable of being exhausted. However much you may try to oppose the Vikshepa Sakti, it will manifest in some form or other. This is described in the form of the demon Raktabija, whose drops of blood were seeds of hundreds and thousands of demons like himself coming up. When the Devi severed the head of one Rakshasa, the blood fell on the ground profusely and from that blood, millions cropped up. And when She killed them, again another million cropped up. So there was no end for it. If you cut off one or two desires, the desire is not over. The root is still there. The branches are only severed. Unless the root is dug out, there is no use of merely severing the branches of the tree. So what did the Devi do? She asked Kali to spread her tongue throughout the earth, so that there is no ground at all for the Rakshasas to walk over. They had to walk over the tongue of Kali. So huge it was. And now the Goddess started cutting their heads and when the blood fell, it fell not on the ground but on the tongue of Kali. So she sucked everything. Chariots and horses and demons and everybody entered her mouth. She chewed all chariots into powder. So likewise, we have to adopt a technique of sucking the very root of desires and not merely chop off its branches. Otherwise, desires will take various forms like Mahishasura. When we think that Mahishasura has been killed, he comes as a buffalo and when the buffalo is attacked, he again comes as an elephant, and if Devi attacks the elephant, he comes as a bull and attacks Her. So, there is no way of overcoming these desires by merely dealing with them from outside by a frontal attack. Their very essence has to be sucked. Because, a desire is not an outward form or an action, it is a tendency within. You may do nothing, and yet you will have desires. Because, desire is not necessarily an activity. A desireful person need not be very active. He can be sitting quiet, doing nothing, saying nothing, and yet be full of desires. Because, it is a tendency of the mind, an inclination of consciousness, that we call a desire. That can be inside, even if there is outwardly nothing. This is the Vikshepa Sakti,–distraction, tossing and the chameleon-attitude of desire,–which attacks us, when, with Herculean efforts, we try to destroy or gain control over Kama and Krodha, Madhu and Kaitabha. After Madhu and Kaitabha, we get Mahishasura and Raktabija. Thus Mala and Vikshepa are the primary oppositions in our spiritual pursuit.

Ancient masters have told us that while Mala or dirt of the psychological structure can be removed by Karma Yoga, by unselfish and dedicated service, Vikshepa or distraction of the mind can be removed only by worship of God, by Upasana. While Karma removes Mala, Upasana removes Vikshepa. But even now, we are not fully safe. While Mala might have gone and Vikshepa is not there, we may have a third trouble, namely, a complete oblivion of consciousness. We will have no knowledge of anything as to what is happening. Ajnana or Ignorance is a subtler opposing power than its effects in the form of Mala and Vikshepa. Distraction and direct sensual desires are the outer expressions of a subtle ignorance of Truth, Avidya or Ajnana. Why do we desire things? Because, we do not know the nature of Truth. Why does a strong wind blow? Because, the sun is covered over with clouds. The sun is covered by the clouds first, then there is darkness and then a gale, cyclone starts blowing from the north, breaking your umbrellas and uprooting trees. All these happen because the sun does not shine. Even so, when the Atman is covered over by ignorance of its nature, the winds of desire begin to blow, and they come like violent storms. Impetuous is the force of desire. You cannot stand against it, because the whole of Nature gets concentrated in a desire. That is why it is impetuous and uncontrollable. All the powers of Nature get focussed in a desire when it manifests itself, whatever be that desire. So the whole of Nature has to be subdued. You are not to subdue only your individual nature, but the cosmic Nature itself is to be subdued. This is what is depicted in the Epic of the Devi-Mahatmya/durga saptashati . It is the subdual, overcoming, transformation of the cosmic Nature in the form of Tamas, Rajas and Sattva. While Mala represents Tamas, Vikshepa represents Rajas.

Now, Sattva is also a Guna, unfortunately. We always praise Sattva and regard it as a very desirable thing. But it is like a transparent glass that is placed between us and the Truth. You can see through it, but you cannot go beyond it. Because, though the glass is transparent, it can obstruct your movement. It is not like a brick-wall, completely preventing your vision, as Tamas does; it is not like a blowing wind which simply tosses you here and there, as Rajas does; it is a plain glass, through which you can have vision of Reality, but you cannot contact Reality nevertheless. How can you contact a thing when there is a glass between you and the thing? Yet you can see it. So they say even Sattva is an obstacle, though it is better than the other two forces, in the sense that through it you can have a vision or an insight into the nature of Reality which transcends even Sattva. There is a glass pane and you can see a mango fruit on the other side of it. You can see it very well, but cannot get it, you cannot grab it. You know the reason. Even Sattva is a subtle medium of obstruction, which acts in a double form; as complacency or satisfaction with what has been achieved, and an ignorance of what is beyond. These two aspects of Sattva are indicated by the two personalities of Sumbha and Nisumbha. They have to be dispelled by the power of higher wisdom, which is Maha-Sarasvati.So, the dance of the cosmic spirit, in its supernal effort at self-transcendence, is majestically described in the beautifully worded sonorous songs of the Devi-Mahatmya, where we are given a stirring account, a stimulating description of what Maha-Kali did, what Maha-Lakshmi did and Maha-Sarasvati did in bringing about this evolution, transformation of the whole range of Prakriti from Tamas to Rajas, from Rajas to Sattva and from Sattva to Supreme Vijaya, mastery in the Absolute, God-realisation. 

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