Tattva in Mantra stra

A Study of Rvaas Uia Tantra

GATI: THE DIRECTION OF THE MIND (MOON) Once upon a time, many eons ago, at the time when r had !eft the gods, iva "!essed the #igh $riest of the dar% side, u%rcrya, with the une&uivoca! ' ta Sa() van %now!edge, "y which the asuras *demons+ came "ac% to !ife from the dead, irrevoca"!y more powerfu! and supreme as con&uistadors, Sha%en "y this turn of events, the gods approached -ord .i u, who assuming the form of a uni&ue tortoise/01 assisted the devas *gods+ in churning/21 the 'i!%y Ocean/31 where"y Amta, the 4ectar of 5mmorta!ity cou!d "e e6tracted, 5n this epocha! e6ercise, .iu used the magnificent 'andr 'ountain as the churning rod and the 7ivine Serpent, the mu!ti8headed great .su%i, as the churning rope, .iu arrived on the shores of the 'i!%y Ocean with 9aru a, having hau!ed 'andr on the way, !i%e a puny toy, Upon arriva!, he "ade farewe!! to 9aru a and send him off, for .su%i wou!d not emerge even "y mista%e, as !ong as 9arua was present, 5n his supreme wisdom, .iu %new, even the 7ivine Serpent ea 4ga wou!d trem"!e in the presence of the greatest eater of sna%es, 9arua is a "ird, admitted!y a divine "ird, and so represented "y the Sun, whi!e Rhu represents sna%es, Though the !atter has the power to ec!ipse the former, the Sun is the one who e6poses Rhu, 'antras of 9aru a are therefore the supreme remedy for sarpa doa or those trou"!ed "y serpents of a!! %inds, The simp!e mantra for warding of serpentine evi!s, om pak svh is chanted in reverese as kipa om svh, prempting Rhus misdeeds of reversa!, :or whi!st chanting a mantra for cutting the "ondage of sna%es, Rhu wou!d do his utmost to reverse the process, Kipa om svh wou!d thus automatica!!y "ecome om pak svh[4]. ;oth the devas and the asuras participated in the churning of the < rasamudra, and after the pre!iminaries were comp!ete, .i u proceeded towards the head of .su%i, fo!!owed "y the other gods, The asuras, s!ighted at the thought that they had to occupy the !ow!y tai! of the 9reat Sna%e, ranted that the reputation of their "irth and %arma, prevented them from occupying such an =inauspicious> position as the tai! of a sna%e during the grand event of the churning of the ocean, .i u smi!ed and without hesitation headed towards the tai! of .su%i with the devas, :or he %new, that it was natura! for the asuras to opt for the sna%es head as it represented materia! en)oyment and a"horr the thought of sitting near the tai!, which !ed to the spiritua! path and eventua!!y towards emancipation, The head of the sna%e was thus occupied "y the asuras whi!e the devats sat on the tai!, Astro!ogica!!y depicted, the head of the sna%e is Rhu and the tai! is

<etu, ?upiter, Sun and <etu are posited on the tai!, on the mo% a mrga *path of renunciation+ whi!e Saturn, 'ars and Rhu are stationed at the head, on the "hoga mrga *path of materia! en)oyment+, The 'oon is stationed at the centre of the sna%e, perfect!y poised, 5t depends on the direction of the mind, as to whether the 'oon wi!! veer towards Rhu or <etu, that is, is the mind moving towards a materia! or a more spiritua! path, The churning of the ocean initia!!y re!eased a terri"!e poison, <!a%@ a, which was su"se&uent!y consumed "y iva/A1, The act of churning affects the indriyas *senses+ through this poison and the indriyas in turn, have an impact on the mind, The different grahas aspecting the 'oon thus inf!uence the mind through the indriyas, Once the mind is affected it "ecomes "iased and it is no more in perfect "a!ance, 5t therefore ca!!s for protection, and this protection is provided "y mantras, The u!timate aim of mantras is to detach the mind from the indriyas and ma%e it move towards Om, :or Om is the one thought, and one vi"ration, the singu!ar truth towards which the mind shou!d "e focussed, This is the perfect mantra, the pure stvi% chant that ma%es one see% out that uni&ue vi"ration that is the source of a!! rea!ity, 'antras which operate at the !eve! of the indriyas, dea! with the materia! p!ane and are of three types, They are r)asi% "y nature and can even "e tmasi% depending upon the nature of the mantra and the purpose of use, The mantras wi!! wor% through the r@has as the mana wor%s through the r@ has, Ta"!e 0B ;asic Structuring 7evat A ;rahm a%ti :unction Co!our Dorship Ri $urpose

Sarasvat Sii

;!ac%EDhite Jagannth -agna 4ew ?o", ;a"ies Fe!!owERed S !ha"r 'oon #ea!th, 'arriage 7ev Sun Gvi!s, -itigation

U .iu

-a%m

Sthiti

M 'ahevara <!i

Sahra DhiteE;!ac% #a$ar% iva

CHHANDA&'(: THE RH)THM OF E*ER)DA) +OR, (SUN) The Sun, resp!endent and g!orious in his twe!ve forms, as the ru!er of the day and the !ord of the grahas, is the contro!!er of Time, The different %!a san%hys or the measurements of time !i%e %a, muh@rta, divasa, rtri, pa% a, msa, savatsara, tu, ayana and yugas are the different parts of his amaHing one8 whee!ed chariot, Dithout Iditya, there can "e no dimension of time and no order in the universe, The Suns "asic measurement of time on earth is from sunrise to

sunrise, as it traverses the comp!ete round of the twe!ve ris, demarcating the period into day and night, aho and rtri, The Sun e6ecutes the entire materia! wor% of the universe in seven chhandas, which are direct!y connected to the seven days *vra+ of the wee% and the hours *hor and %!a+ of the day, The chhandas in the form of seven horses pu!! the Suns chariot through its course in the s%ies, across day and night, the twe!ve months, the summer and the winter so!stices, These seven chhandas are gyatr , triup, )agat , anuup, pa%ti, "hat and u(i%, 'ateria! creations are associated with rasas *f!avour+ as everything is defined in terms of the seven rasas, The seven rasas and chhandas correspond with each other as each chhanda activates a rasa within us, :or e6amp!e, the gyatr chhanda activates the sweet or madhur rasa, 'antras are set to the rhythm of these chhandas, which resonate to a certain vi"ration within the chanter, A,ARMA&-( The si6th house of the Hodiac is rep!ete with negative connotations "oth within and without the native, of diseases, enemies, conf!icts, !itigation, "att!es, in)uries and the aripu/J1 or the si6 f!aws of man, which are the interna! enemies "y which the mind is increasing!y attached to the indriyas, One can contro! and eventua!!y eradicate these ripus or interna! enemies "y changing the gu a of the mind through mantras, Simi!ar!y, the evi!s of the si6th house can "e mitigated and sometimes con&uered through remedia! intervention, 7anana or the ten headed demon %ing Rva a, in his magnum opus, Rvaa Sahit, *which is a verita"!e treasure of astro!ogica! nuggets and secrets of mantra stra+, wrote the Ua Tantra, a uni&ue "oo% on remedies, Rvaas tremendous %now!edge and his devotion to -ord iva are !egendary, and it is "y appeasing the Trident8ho!der that he ac&uired his "ri!!iant %now!edge of the mantras, $rior to em"ar%ing upon his "att!e with r Rma, Rva a prayed intense!y to iva and the great !ord himse!f imparted this specia! %now!edge of mantra stra to Rvaa in his own words, which he in turn, penned under the tit!e of Ua Tantra, The Ua hinges on the princip!e of the five e!ements or the pa(ca tatvas, hinting that when there is a tatva im"a!ance in the horoscope it may "e rectified "y the correct remedia! measure, iva "egins his discourse to Rvaa "y c!assifying mantras into si6 categories, which he ca!!s the a%arma or the si6 %inds of action, Ta"!e 2B Shat%arma a.ar%a nti Trans$ati/n $eace G a Stvi% 0 r1/s2 Curing 7isease, $ropitiation of $!anets, Redeeming ;ad <arma, 9enerating #ope

*a34.araa AttractEGns!ave Sta%!hana StunE:reeHe

R)asi% R)asi%

Gns!avement :reeHing to inaction Gnmity "etween peop!e

*i"v2aa Repu!seESeparate Ra)asi% U55hana G6pu!sion Mraa

Tmasi% G6pe! from ones homeEcountry

7eathE7estruction Tmasi% <i!!

nti is the "est and the on!y stvi% %arma and shou!d "e performed at a!! times and for a!! purposes, 5t can pacify ma!efic p!anets *%r@ra graha do as+, remove disease, restore hea!th and give hope and peace to the de)ected and depressed, *a34.araa inc!udes the entire gamut of mohana mantras, used to attract another person, especia!!y those of the opposite se6, 5t is not recommended that these methods "e resorted to ensnare another human "eing as it is not "ased on true emotions "etween two peop!e and may wean off after the effect of mantra wears out, Sta%!hana is the power to freeHe someone into inaction and can stun a persons speech or any of his "odi!y functions, *i"v2aa creates rifts and enmity "etween peop!e, often among coup!es, "usiness partners, fami!y mem"ers and friends, The ne6t two %armas are tmasi% in nature, U55hana are e6treme!y tmasi% mantras and can harm a person serious!y "y e6pe!!ing him *e)ection+ from his home, office, or country, Mraa is the worst %arma any human "eing can perform, that is %i!!ing or ro""ing someone of his !ife inc!uding a trai! of destruction, Dhi!e reading the Ua, it must "e %ept in mind, that Rvaa received this %now!edge immediate!y "efore he waged his fina! war with Rma, #e had received it as an answer to his re&uest of !earning techni&ues for this specific purpose, i,e, to destroy the huge .nara Sen or the 'on%ey Troops, who had amassed in hordes across the waters of the 5ndian Ocean, !ed "y the <ing of Ayodhy himse!f, the great r Rmachandra and his "rother -a% ma a, 5t then "ecomes c!ear as to why there are mantras for death and destruction, of parting the waters, of f!aming houses, of creating enmity and separation "etween peop!e, of mohana or attraction mantras, which were pro"a"!y used to dep!oy women spies in the enemy camp, This is a tantra designed specifica!!y for the purposes of war and it is apparent that these war8designed princip!es spi!!ed over in the !ater days to form the su"stance of tantra "ased mantra stra and incorporated into the dai!y !ives of peop!e, #ence r)asi% and tmasi% mantras designed for war and po!itics, came into vogue for common usage, Such mantras are prescri"ed ad !i" "y many astro!ogers in the modern era as remedia! measures, 4everthe!ess, it concea!s

some high princip!es of mantra stra and it wou!d "e our tas% to g!ean it out as the swan weans the mi!% from the water, Ta"!e 3B The 7eities of Shat%arma a.ar%a nti a.ti Rati Dir25ti/n t Kna #emanta *:a!!+ Ti%2&6( Gvening *ra Tithi 7v tiy, Tt y, $a(cam , Saptam , :or pui %armaB a , Caturth , Trayoda , 4avam , Aam , 7aam Na.atra

Dednesday, 0L p,m, to Thursday, 'onday, :or 2 a,m, pui %armaB Thursday, 'onday, Strong ;enefics 'orning M to 0L a,m, 4ight

A . $ S

*a34.araa .

Uttara

.asanta *Spring+

'hendra, A .rua . $ S

Sta%!hana Ram

Gast

iira *Dinter+

Dednesday, $a(cam , 7aam , 2 to M a,m, 'onday $@rim

'hendra, .rua S

*i"v2aa ?yeh 4aitti

9r ma 4oon :riday, *Summer+ 0L a,m, to Sunday, Strong 2 p,m, 'a!efics

Ri%t Tithis, .ahni, 7aam , .yu G%da , Amvasy, 4avam , $ratipad, $@rim *if on a :ridayESunday+ Ri%t Tithis, .ahni, a , Caturth , .yu Aam , Caturda *if Saturday+ Ri%t Tithis, < Caturda ,

A . $ S

U55hana 7urg

.yu

.ar Afternoon Saturday, *'onsoon+ 2 to M p,m, Strong 'a!efics

C -

Mraa

<!

Agni

arat *Autumn+

Sunset M to 0L p,m,

Saturday, Tuesday, Strong

A . $

'a!efics

Amvasy

Ta!$2 8 detai!s the deities, direction, time, season, day, na% atras, tithis and !agnas appropriate for carrying out these a%armas, This seems to fo!!ow a predicta"!e pattern, Ri%t tithis !i%e amvasy and % a caturda , directions !i%e 4aitti *the inauspicious southwest ru!ed "y Rhu+ and .yu *the west ru!ed "y Saturn+, days !i%e Saturdays and Tuesdays and the predominance of ma!efic p!anets are suggested whi!e performing tmasi% %armas, Stvi% and more "enign %armas are suited for Thursdays, Dednesdays and 'ondays, tithis !i%e p@rim, pa(cam and tt y, and directions !i%e the Kna, which is ru!ed "y ?upiter and is the "est for %now!edge, spiritua!ity and "!essings, The interesting !esson here is on the suggestions a"out time, The si6 seasons are mapped onto the day starting at !oca! sunrise, with each season "eing a!!ocated four hours each, This has "een wor%ed out in Ta!$2 8 using a defau!t sunrise time of M a,m, #9JAS IN A,ARMA Ta"!e NB Tattvas and Shat%arma a.ar%a nti Tattva ?a!a a.ti Rati *ara 0/st r2 #4:a Dhite Sitting M "r

.oua *prosperity+, $adma #u $ha *graha nti+, Svh *havan+,Na%ah (worship+ Svadh, #u *attraction+ $a

*a34.araa $thv

;!ood

Sitting

Sta%!hana Agni *i"v2aa I%a U55hana .yu Mraa

Ram

Fe!!ow Sitting Sitting H , .aa

9ad 'usa!a .a)ra <haga

?yeh ;!ood 7urg

Smo%y S!eeping H , .oua 7ar% Standing 0ha

$thv EAgni <!

The Ua provides corresponding " )as, sanas and mudrs to the a %armas, ; )as such as namah and svh are used for nti %arma and stvi% mantras and remedia! measures, whi!e hu, the damana or suppression " )a, is used for removing evi!s, dangers and for tmasi% activities, 'antras are c!assified as

mascu!ine, feminine and neuter as we!!O with feminine mantras having a svh ending, neuter mantras have a namah ending whi!e mascu!ine mantras end with hu pha, gneya *fiery, hot+ mantras end with o, 'antras, which have the chandra"indu, are saumya *coo!, peacefu!+ mantras, 5f a saumya mantra has a pha in the end, it "ecomes an gneya mantra, and if an gneya mantra has a namah in the end, it "ecomes a saumya mantra, The form of the deity to "e worshipped, their co!our, posture and appearance are vivid!y descri"ed in the Ua for each of the %armas to "e prescri"ed, TATT*AS IN MANTRAS Ta"!e AB Tattvas and Dorship in the $arampar Tattva #4:a D2vat 0;: Ja$a .a 7ev 0$an2ts

4aivedya/0L1 .enus 'ercury 'ars ?upiter Saturn

0thv4 -a 9aea 9andha/001 Agni Ra S@rya <.3a #a .iu *= Fa iva -amp :!ower 5ncense

Tattvas are crucia! for worship and remedia! measures, The a %arma in the Ua are associated with the five e!ements of water, earth, fire, wind and ether, Such %armas are performed when the corresponding tattva is rising, Tattvas are of a span of M minutes each and there are 2NL tattvas in a day, Gach day has J yamas of 3 hours each, Gach yama is divided in two %!a of one and a ha!f hours, #ence, in a day there are 0M %a!as, Gach %!a is divided into 0A tattvas each having a span of M minutes, :rom sunrise to sunset, there are 02L tattvas and from sunset to sunrise, there are another 02L tattvas, The tattvas are mapped starting from the !ord of the day in the order of )a!a, agni, p thiv , vyu, %a, Therefore, for a 'onday, the starting tattva wou!d "e )a!a, as the !ord of the day is a )a!a tattva p!anet, The second set of 0A tattvas start in reverse, #owever, the parampar and most traditions in 5ndia, teach a different set of " )as corresponding with the five tattvas, and the necessary remedia! %arma attached with them, The five p!anets with physica! "odies, with the e6ception of the nodes and !uminaries, are associated with these five e!ements, Dhen any of these tattvas are aff!icted in a chart, mantras with the appropriate " )as are to "e chanted and remedia! measures that incorporate the %arma associated with the aff!icted tattva shou!d "e performed, :or e6amp!e, if agni tattva is aff!icted in a horoscope, then the native shou!d "e advised to !ight a !amp, a"ove other

worship ritua!s, Those who have an aff!icted )a!a tattva shou!d uti!ise water in worship ritua!s, ;ow!s of pure, c!ean water, sweet!y perfumed and !aced with sanda!wood and camphor may "e %ept in the a!ter, 5t wou!d he!p to remove the "!emishes on many a )a!a tattva p!anet in a chart, 'antras can a!so "e chanted putting ones hand over vesse!s of water and then drin%ing it, -ighting of the !amp per se, is an important ritua! for any worship and remedia! measure, The oi! in the !amp is the "ody and hence is a crucia! indicator for remedies pertaining to hea!th issues, The wic% is the tm, 5f the wic% "urns comp!ete!y it shows that the native has comp!eted his %arma, if ha!f of the wic% remains, it shows that some %arma is to "e comp!eted, The fire is the !ongevity, Offering f!owers to the deity, can remove vidve a a, as when the %a tattva is vitiated, enmity "etween peop!e arise, DIG#A7A AND TATT*AS There are two %inds of dig"a!aO one from the !agna and the other from the r@ ha !agna, The !agna shows physica! direction whi!e the r@ ha !agna shows the ayana or the goa! of !ife, The p!anets getting dig"a!a wi!! indicate a strong ayana, The tattvas are used for remedia! measures to achieve these ayanas and to rectify it when it is wea% and aff!icted, The ayanas are mapped into the four %endrasB Ta"!e PB 7ig and Ayana ;a!a A=ana #hva Tattva Graha D2it=

7harma -agna $thiv , I%a 'ercury, ?upiter 9aea, 4ryaa Artha <ma 0Lth Pth Agni .yu ?a!a Sun, 'ars Saturn 'oon, .enus S@rya iva 7ev

'o%a Nth

The two p!anets, which get dig"a!a in the !agna, are ?upiter and 'ercury, The !agna represents the dharma ayana, 7harma is at a dua! !eve!, One is at the !eve! of the materia!Ephysica! wor!d "ased on the p thiv tattva of 'ercury, This is governed "y 9aea, The other is the santana dharma of the wor!d ru!ed "y sarvavypa%ewara .iu and hence indicated "y ?upiter *I%a+, and in this form he is 4ryaa, #ence, 9aapati and 4ryaa are the two protectors of dharma, The dharma of the !agna is the ayana of man, which is 4ara *man+ Q Ayana *goa!+, Sun and 'ars get dig"a!a in the 0Lth house, which is associated with agni tattva, The tenth house, which is the throne of the horoscope, is concerned with wor% and income, wea!th and success, This is to do with artha stra, which is concerned with the !and and the wor!d, The wor% performed is

converted to energy and money, $ro"!ems in this area can "e rectified "y "a!ancing the Agni tattva and ma%ing it positive, A strong and positive Agni produces a fa"u!ous wor%er, ;oth @rya and iva can "e worshipped to strengthen the Agni tattva and for purposes of wor%, Saturn gets dig"a!a in the seventh house and is to do with the %ma ayana, which is to do with re!ationships, and desires in genera!, Saturn ru!es vyu tattva, and in the case it is aff!icted, worshipping iva and doing %arma associated with vyu tattva !i%e "urning many incense stic%s, !ighting a mustard oi! rather than a ghee !amp, are recommended remedia! measures, 'oon and .enus gets dig"a!a in the fourth house of mo%a ayana, the a"ode of )a!a and the domain of stvi% %arma, This is re!evant for ones spiritua! !ife and nti %arma, E>AM07E Chart 0B Agni Aff!iction

This e6amp!e is a severe case of Agni tattva aff!iction, The native has Scorpio rising and an e6change "etween Sun and 'ars, the !agna and the 0Lth !ords, ;oth the houses have signs and !ords, which are Agni tattva, Sun is strong!y aff!icted, not on!y "y this e6change, "ut a!so "y the aspects of 'ars, Saturn and Rhu, This aff!iction is so intense, that the Agni tattva is not on!y im"a!anced "ut vitiated so that the potentia! of a Sun in a !agna or a tenth !ord in !agna, which promises "ri!!iance and super" wor%ing and e6ecutive a"i!ities, threatens ruin, Among the )a!a tattva p!anets, 'oon is con)unct a vyu tattva ma!efic in a 'ercuria! sign, .enus is margina!!y more "eneficia! in e6change with ?upiter, a!though it is not we!! p!aced in the second house,

Sun has dig"a!a in the tenth house from r@ ha !agna, so remedia! measures were prescri"ed to a!!eviate his pro"!ems, 5t too% a!most two years for him to undergo this transformation and rea!ise his potentia!, #e was first prescri"ed the Agni 9yatr from the g .eda, #e had to do it with his hand over a copper *Sun+ pot of water each morning at sunrise, #e is a meticu!ous and conscientious person, so he performed the remedies di!igent!y and with faith, After a few months, he was a"!e to e6tricate himse!f from an undesira"!e re!ationship, as Agni gave him the power to Rsee the rea!ity of certain events, 5t wou!d "e good to o"serve that the Upapada !agna is with the r@ ha !agna, After a year, he was prescri"ed a second remedyO that of the a%ti of his !agna !ord 'ars, This was hard penance and he !ived in near sec!usion and in perfect ce!i"acy, fo!!owing the remedy assiduous!y, After this year comp!eted, he found his !ife partner and "ecame tempered and ca!mer in mind and in "ehaviour, #e a!so made some achievements in tenth house matters, inc!uding the pu"!ication of a "oo% at a tender age, which gave him name, fame and reputation, Chart 2B 'ercury Remedy

This chart has aff!icted )a!a tattva, with Itma%ra%a .enus invo!ved in a terri"!e curse of the spouse in the fifth house of !ove and affection, con)unct 'ars and Rhu, 'oon is in ;hara na%atra ec!ipsed "y <etu and aspected "y 'ars, Rhu and Saturn, 'oreover, "oth these )a!a tattva p!anets are a part of the <!a Sarpa Foga, A remedia! measure for .enus was suggested to him "ut he was re!uctant to do it, .yu tattva is strong in this native, with !agna !ord 'ercury forming a "eautifu! ;hadra 'ahpurua Foga in the fourth house, 'ercury has dig"a!a in the r@ha !agna, so he was prescri"ed a very high and spiritua! a%ti

worship of 'ercury, There were many o"stac!es in his receiving the mantra and the remedy instructions and a!though a spiritua! person used to doing various spiritua! practices, he cou!d not rea!!y tune in with this, Once he started, in however imperfect form, he got immediate resu!ts "y o"taining an impossi"!e !oan to "uy a "eautifu! house ensconced in a !ove!y garden *.irgo+, #ence, .yu tattva was activated for remedy to temper the mischief of Rhu and the nodes in his chart, 5t is an important reminder that 'ercury and Rhu are posited opposite each other in the <!aca%ra, and it is on!y 'ercury who can crush Rhu, ASTRAS IN A,ARAS An important facet of prescri"ing mantras is choosing the "est mantra for the deity "ased on the weapon the deity !i%es to wie!d, Cha%ra as weapons are used for a!! activities, the !otus for nti %arma, "h@u i for mra a, da a for vidveaa, %artari for "rea%ing others mantras, s@c for separations, %u!ia for madness, nrca for "rea%ing into the enemys army, %ha! for and so on, :or e6amp!e, a!! dvda%ar mantras have the cha%ra as the weapon, #ence, the "est dvda%ar mantras are that of .iu, as .i u ho!ds the cha%ra and raises the Sudarana to protect the native, The Sudarana is the 028spo%ed whee! of the ;h Cha%ra, :ifteen a%ara mantras have the "h@u i as the astra, and the most powerfu! of them a!! is the one for <! , She, who wi!! wie!d the "h@ui to destroy the 'ithuna "hva, which is se6ua!ity and hence perfect ce!i"acy is re&uired for mraa tantra, One of the perfect ce!i"ates was #anumn, who as an avatar of Rudra, dep!oyed vyu tattva to set -an% in f!ames, A!though #anumn ho!ds the gad or the mace in his hands, the 0A8 a%ara mantras of #anuman have the hidden power of the "h@u i "ehind the gad, 5n effect, his gad Racts !i%e a "h@u i rather than a gad, Si6teen a% ara mantras have the !otus as the weapon, The !otus sym"o!ises the h dpadma, or the heart !otus, the a"ode of the 5nner Se!f, the sanctum sanctorum of the $aramhasa, The "est 0M8a%ara mantra is that of r , the undisputa"!e o a mantra, for it is on!y with the 0M8a%ara mantra that the !otus "!ooms in the hdaya padma, so that the dirt of evi! "!oc%ing the i a in the heart wi!! "e removed, Other weapons for mantras are in the ta"!e "e!owB Astras he!p in the determination of the "est mantras, Since dvda% ar mantras ho!d cha%ras as their weapons, the "est dvda% ar mantras are .iu mantras, De therefore recommend 02 a%ara .iu mantras as i a devat mantras, 5n the e6amp!e given "e!ow, 'ercury is the i a devat, so one has to decipher a 02 a%ara mantra for .iu, in this case, the form of .i u is Ugra 'adhus@dana and the mantra is / na%/ !hagavat2 vs "2v=a, :or in the ;hagavad 9 t <a says, =5n whatever form you sha!! worship me, in that form 5 wi!! come to you,> One can choose any form of mantra for the 7harma 7evat, depending on the ayana or dhma of the native and it need not "e .i u mantras e6c!usive!y, Ta"!e MB Deapons of 'antras Mantra Astra +2a1/n

A.aras 0 2 3 N A M P J S 0L 00 02 03 0N 0A 0M ,artar4 S;54 M "gar M sa$a S5iss/rs N22"$2 Ha%%2r Ma52

,r;ra ani Ma$2?i5 Sat rn .ha$ ,ra.a5ha ;$a *a:ra a.ti 0ara3 Cha.ra , $i3a Nr5a Chains Sa@ Tri"2nt Th n"2r!/$t S12ar AA2 +h22$ AA2B Hat5h2t Ir/n Arr/@

#h;3 4 C t$ass 0a"%a 7/t s

The fourth house is the heart !otus or the h daya padma, The fourth from the <ra%a is the 't ;hva, and is idea! for choosing the highest a%ti form, The highest form of a%ti is r "earing the !otus, which is the u!timate aim of a!!

mantras, Stvi% forms wi!! have the !otus ho!ding mother in the "ac%ground, as the most important and the on!y rea!ity is the !otus, Gverything e!se other than the !otus is an i!!usion, The 9oddess or the 7ivine 'other, in her compassion, a!!ows us to see whatever form we wish to see her, Dith the o aa% ar mantra, She !ifts the !otus, The secret of the oa vidy is ;rahma ra%, and when this is distur"ed, ones gati or direction in !ife is spoi!ed, E>AM07E Chart 3B 7vda%ar 'antra

'ercury is the p!anet representing the ia devat, "eing 02th from the <ra%a, The "est ia devat mantra is a .iu or a .i u avatra mantra, for which one a!ways opts for a dvda%ar mantra, as the 02th house is the house of mo%a wherein !ies the paramam padam of .i u, The Ua revea!s that it is a!so "ecause the astra for 02 a%ara mantras is the cha%ra, the weapon he!d "y .iu to protect the native, The deity of .iu represented "y 'ercury is Ugra 'adhus@dana and the mantra for it is O% Na%/ #hagavat2 *s "2v=a,

Chart NB 7harma 7evat

7harma 7evat deities need not "e .iu mantras, 5n the a"ove e6amp!e, ?upiter is the p!anet p!aced in the ninth house from <ra% a, ma%ing it the p!anet representing the dharma devat, ?upiter in genera! represents divinity in a horoscope/021, and specifica!!y depicts a superior form of the deity, in this case, 'ah.iu or Sadiva, the %a tattva manifestation of the Supreme ;eing, 5n this e6amp!e, ?upiter is in $isces, a )a!a tattva sign, particu!ar!y representing the ocean, Therefore, the form of .iu shou!d "e a higher, %a form associated with a water "ody or a ocean, The chosen deity for the native is ?agannth, the

nirgua form of 4ryaa .iu, situated on the shores of ;ay of the ;enga! in the eastern coast of 5ndia, Since the deity chosen is that of .i u, a 028a% ara mantra of ?agannth was given to the native, which wor%ed wonders for the native, The reason for opting for a .iu mantra for the native is strengthened "y the yoga of 'oon8'ercury in the ri chartO 'oon is the fifth !ord e6a!ted and con)unct 'ercury, the Itma%ra%a,

/01 <urma avatTra, /21 Samudra manthan /31 <(irasamudra /N1 :or more mantras of 9aruUa, see the 9aruUa $urTVa, /A1 #ence, one of Wivas names is 4X!a%aVYha or the ;!ue8throated One, /M1 The !itera! meaning of chhanda is rhythm, /P1 The conference is ta%ing p!ace whi!e ?upiter is transiting .irgo, the si6th house of the <T!apuru(a, This paper is therefore focussing on the (aY%arma or the si6 types of remedia! measures with respect to mantras, /J1 <Tma *desire+, <rodha *anger+, -o"ha *greed+, 'oha *i!!usion+, 'ada *arrogance+ and 'Ttsarya *envy+, /S1 The time is ca!cu!ated from !oca! sunrise, 7efau!t sunrise time of M a,m, is used here,

/0L1 The "hoga offered is ca!!ed naivedya, /001 9andha means sme!! or perfumed products !i%e sanda!wood paste, camphor, aguru that are ritua!!y used in a #indu worship,