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Gandharva raja meditation

One of the main rituals of a Srividyopasaka is the chanting of the rasmimala mantras
encoded in the ParasurAma kalpasUtra, which are 37 in number, beginning with gayatri
mantra and ending with the maha paduka. One of the mantras is the gandharva rAja
vishvAvasu mantra. The effect of this mantra is said by Bhagavan Parasurama as uttama
kanyaA vivAha pra dAyini.- One which bestows the best maiden as the life partner.

The mantra according to nityotsava is: ‘Om gandharva rAja vishvAvaso

mamAbhilasHitAm kanyAm prayaccha svAhA.’

A free translation of the above would be- O King of Gandharvas- a group of beings well
versed in fine arts esp. music.- VisvAvasu- his name- please bestow me a maiden (virgin)
of my likes and character.

The dyana sloka according to Nityotsava / Datta samhita is

“raktANgAruNa bhUsHaNAdhyAm vINAdharam vItikayollasantam
Gandharva kanyA janagIyamAnam viSvAvasum sadbrhatim namAni”

A translation of the above will be: Adorned with red ornaments, holding a veena
(stringed instrument) called brhatI , enjoying a mouthful of betel, surrounded by gadharva
maidens singing his praises, I bow to Lord of gandharvas- VisvAvasu.

The following is an attempt to find an identity of mantra and the dhyanasloka.

sadbrhatIm vINAdharam: Holding the veena called brhatI. ’Brhat ‘means very big and
veena is the best of all instruments with sapta svaras, leading to the ‘Om’ kara in the
mantra. Veena is also an allegory to the spinal chord wherein the kundalini rises to
bestow the BIG experience.
viSvAvasum vItikayollasantam: Oh! VisvAvasu, you are enjoying the chewing of betel
leaf, which is a sign of royalty. Hence the mantra says’ gandharva rAja vishvAvaso’.

raktANgAruNa bhUsHaNAdhyAm Gandharva kanyA janagIyamAnam : Praised

by the gandharva maidens, wearing red ornaments. Ornaments are sign of aisvarya –
richness in one sense, Lord Ship in another sense. Red is a color of Love and passion. We
find this is reflected in the mantra as ‘mamAbhilasHitAm kanyAm prayaccha’

namAni: I bow is the literal meaning. ‘na’ is negation and ‘ma’ means an individual
exixtence. Thus negation of this is found in ‘svAhA.’

In the physical- surface level, we find this mantra helps to wed a good maiden (virgin).
In the argala stotra of Devi MAhAtmya we find a similar prayer- ‘patnIm manOramAm
dehi mano vrttanu sAriNIm’- please bestow a life partner who is to my likes and creates
joy in my mind. This situation of an understanding wife will be a gift in the sadhana,
wherein the joy in the mind – santosha- is a prerequisite for the sadhana. The phrase
‘mamAbhilaShita’ occurs in another mantra – the annapUrnesvari mantra- where it says
‘mamAbhilasHitamannam’- food of my taste. Thus we find the annapurana mantra is the
sanotha- joy / satisfaction in the physical level, the gandharva rAja is in the mental level.

In the subtle level this mantra has a wider meaning. Visva means the universe, vasu is the
wealth, rAja is the king and gandharvas are beings not seen by the mortals. Aligning the
above, we find that this refers to the unseen king of the universal wealth. The same idea
is in the meaning of Isvara- who is not seen by the mortal eyes, who is the Lord of the
whole universe and its material wealth. On a whole this is the paramAtman.
brhatI Veena will means the spinal chord and in turn the kundalini sadhana in the six
chakras situated in it, kanyA is the code word for kundalini shakthi. This subtle energy is
the physical body is personified as a maiden in all tantric literature. Wedding is a symbol
of union. Thus the above mantra will now transform as a prayer to the Divine Lord for
eternal- unending experience of the Kundalini sakthi.
‘’ O Lord Datta!!! These are flowers on your feet’’