AGHOR SHIV SADHNA :-
MRITHUNJAYA MANTRA contains three key words of essence: Thryambaka, Sugandhim and Pushtivardhanam. It is hailed by rishis and sages as the heart of the Vedas. It is a “great death-conquering mantra" and is also known as “Tryambakam Mantra”. It is sometimes known as the Mrita or Sanjivini mantra because it is a component of the ‘life-restoring’ practice given to the primordial sage Shukra after he had completed an exhausting period of austerity.
Aum Trayambakam Yajamahe,
Sugandhim Pushtivardhanam;
Urva Rukamiva Bandhanaan,
Mrityor Mokshiye Maamritat.
MRITHUNJAYA MANTRA contains three key words of essence: Thryambaka, Sugandhim and Pushtivardhanam. It is hailed by rishis and sages as the heart of the Vedas. It is a “great death-conquering mantra" and is also known as “Tryambakam Mantra”. It is sometimes known as the Mrita or Sanjivini mantra because it is a component of the ‘life-restoring’ practice given to the primordial sage Shukra after he had completed an exhausting period of austerity.
Aum Trayambakam Yajamahe,
Sugandhim Pushtivardhanam;
Urva Rukamiva Bandhanaan,
Mrityor Mokshiye Maamritat.
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It is a verse of the Rigveda 7:59:12 and reoccurs in Yajurveda TS 1.8.6.i; VS 3.60. Next to the Gayathri mantra the Mrithunjaya mantra is a widely recited mantra by Hindus. Mahamrityunjaya Mantra is dedicated to Tryambaka, the ‘three eyed one’ – a reference to Rudra. In that sense it is Rudra mantra as it refers to the furious aspects of Shiva’s attributes. It is a ‘life-restoring’ mantra and used in contemplation and meditation. The mantra conceives all the four ‘purushaartas’ or objectives of life - dharma or righteousness; artha or wealth; kama or desire and moksha or liberation. Among its meaning there are three key words: Pushtivardhanam, Sugandhi and Thryambaka needing elaboration. The remaining words means:
‘Aum’ – This is the sacred pranava mantra;
‘yajamahe’ - means ‘we worship, adore and revere you’; ‘
vardhanam’ – is one who nourishes, strengthens or restores, for example health or wealth;
‘urvarukam’ – here ‘urva’ means ‘vishal’ or big, powerful or deadly. ‘Arukam’ means disease. Thus ‘urvarukam means deadly and overpowering diseases. The pumpkin or cucumber interpretation is given to show detachment. The diseases are those caused by the negative effects of the three gunas and therefore (a) ‘avidya’ – ignorance or falsehood and (b) ‘sadripu’ – a constraint of the physical body.
‘bandhanan’ – ‘bandha’ means bondage. ‘bandhanan’ would therefore mean ‘from captivity that is from the stem of the cucumber.
‘mrtyor’ – from death;
‘ma’ – not
‘amrtat’ – for immortality; emancipation
Pushtivardhanam: Pushti means well nourished condition, fullness of life, broadly meaning material benefits. In the beginning stages of life, we all seek material benefits - artha and kama. After artha the basic need one looks forward to kama. Artha and kama together is called pushti. The Vedas say pushti alone is not enough as it relates to this janma only. So Rudram says if you are interested in basic needs and material benefits, come to me as there are other subtler matters such as punya karma.
Sugandhi: Sugandhi means fragrance. The word in the mantra does not refer to physical fragrance, ie perfume but fragrance of character. Perfume emanates from a source and spreads to a reasonable distance. As such noble character spreads with warmth. It is said in the Vedas that one standing under a tree benefits from the fragrance of the flowers. Thus one standing under the shadow of the Lord has the benefit of His dharm This motivates us to serve selflessly.
Thryambaka: Thryambaka means “one who has three eyes” referring to Rudra or Siva who share the same attributes. (1) Firstly, in His ‘vishwaroopa’ or universal form, the three eyes symbolically signify the sun, moon and fire. Sunlight during the day, moon at night and fire in their absence signify illumination. (2) Secondly, the pair of eyes give sight to the material world and its experiences. The third eye is symbolic of ‘atma-jnana’ or knowledge of the Self through which one sees the higher reality. Kamadeva or Manmatha is the God of Desire perennially churning the mind and causing restlessness.
Lord Siva is said to have burned Manmatha with His third eye. This signifies that one burns down all desires through jnana and progress the spiritual path. (3) The third signification is depicted by a Pouranic story. Asuras had amassed strength, wealth with which they built three cities. The three cities symbolise Maya. Lord Siva burns down the cities with His third eye.
The three cities indeed represent (1) sharirathryam - the three bodies – gross body, subtle body and casual body; (2) prapanchathryam - the three worlds - gross world, subtle world and casual world; (3) ‘gunathryam’ - the three gunas - satva, rajas and tamas; One becomes a ‘trigunaatita; ie to go beyond the three gunas by devotion and worship of the Lord. (4)avasthathryam -the three states of experience - waking, dream and deep sleep.
Siva gives moksha purushaartha. There is no necessity to despise moksha. A diamond mine does not desire the diamonds in it; it was not even aware of its presence. The creeper was not aware of the cucumber. Both the diamond and the cucumber will “drop-off” some day when they are ripe or by plunder. Awareness does not bar detachment. ‘Moksha’ means liberation and ‘purushaartha’ means ‘human end’. ‘Moksha purushaartha’ is liberation as an objective worthy of human pursuit. When one’s life is ripe enough and having the benefit of choice, one may get detached from worldly life. Thus one sees that the Mrithyunjaya mantra gives all the four purushaartas of the dharma, artha, kama and moksha.
After Reciting Mrityunjay mantra One Lakh times you can start Aghor Shiv Sadhna
‘Aum’ – This is the sacred pranava mantra;
‘yajamahe’ - means ‘we worship, adore and revere you’; ‘
vardhanam’ – is one who nourishes, strengthens or restores, for example health or wealth;
‘urvarukam’ – here ‘urva’ means ‘vishal’ or big, powerful or deadly. ‘Arukam’ means disease. Thus ‘urvarukam means deadly and overpowering diseases. The pumpkin or cucumber interpretation is given to show detachment. The diseases are those caused by the negative effects of the three gunas and therefore (a) ‘avidya’ – ignorance or falsehood and (b) ‘sadripu’ – a constraint of the physical body.
‘bandhanan’ – ‘bandha’ means bondage. ‘bandhanan’ would therefore mean ‘from captivity that is from the stem of the cucumber.
‘mrtyor’ – from death;
‘ma’ – not
‘amrtat’ – for immortality; emancipation
Pushtivardhanam: Pushti means well nourished condition, fullness of life, broadly meaning material benefits. In the beginning stages of life, we all seek material benefits - artha and kama. After artha the basic need one looks forward to kama. Artha and kama together is called pushti. The Vedas say pushti alone is not enough as it relates to this janma only. So Rudram says if you are interested in basic needs and material benefits, come to me as there are other subtler matters such as punya karma.
Sugandhi: Sugandhi means fragrance. The word in the mantra does not refer to physical fragrance, ie perfume but fragrance of character. Perfume emanates from a source and spreads to a reasonable distance. As such noble character spreads with warmth. It is said in the Vedas that one standing under a tree benefits from the fragrance of the flowers. Thus one standing under the shadow of the Lord has the benefit of His dharm This motivates us to serve selflessly.
Thryambaka: Thryambaka means “one who has three eyes” referring to Rudra or Siva who share the same attributes. (1) Firstly, in His ‘vishwaroopa’ or universal form, the three eyes symbolically signify the sun, moon and fire. Sunlight during the day, moon at night and fire in their absence signify illumination. (2) Secondly, the pair of eyes give sight to the material world and its experiences. The third eye is symbolic of ‘atma-jnana’ or knowledge of the Self through which one sees the higher reality. Kamadeva or Manmatha is the God of Desire perennially churning the mind and causing restlessness.
Lord Siva is said to have burned Manmatha with His third eye. This signifies that one burns down all desires through jnana and progress the spiritual path. (3) The third signification is depicted by a Pouranic story. Asuras had amassed strength, wealth with which they built three cities. The three cities symbolise Maya. Lord Siva burns down the cities with His third eye.
The three cities indeed represent (1) sharirathryam - the three bodies – gross body, subtle body and casual body; (2) prapanchathryam - the three worlds - gross world, subtle world and casual world; (3) ‘gunathryam’ - the three gunas - satva, rajas and tamas; One becomes a ‘trigunaatita; ie to go beyond the three gunas by devotion and worship of the Lord. (4)avasthathryam -the three states of experience - waking, dream and deep sleep.
Siva gives moksha purushaartha. There is no necessity to despise moksha. A diamond mine does not desire the diamonds in it; it was not even aware of its presence. The creeper was not aware of the cucumber. Both the diamond and the cucumber will “drop-off” some day when they are ripe or by plunder. Awareness does not bar detachment. ‘Moksha’ means liberation and ‘purushaartha’ means ‘human end’. ‘Moksha purushaartha’ is liberation as an objective worthy of human pursuit. When one’s life is ripe enough and having the benefit of choice, one may get detached from worldly life. Thus one sees that the Mrithyunjaya mantra gives all the four purushaartas of the dharma, artha, kama and moksha.
After Reciting Mrityunjay mantra One Lakh times you can start Aghor Shiv Sadhna
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SHAKTI IS. Ignorance separates Isvara and Jiva. One bhava is indeed the other bhava. If any separation is noted, it is in the mind-field of maya. If there are two objects, one cannot assume the nature of the other because each has its attribute. If one becomes the other, the nature of one or both is destroyed. Shakti dwelling on Parameshvara is only to attack the ignorance of duality. Water added to milk gives a new component with new density. Two original liquids are lost to find one new identity. An object enjoying its own attribute cannot enter into another and remain the same object. This is the general rule. Shakti merges with Ishvara to found Shiva-Shakti. But it is also an accomplished fact that She is a stand-alone Mother with or without Parameshvara and does not lose Her identity.
SHAKTI IS. Ignorance separates Isvara and Jiva. One bhava is indeed the other bhava. If any separation is noted, it is in the mind-field of maya. If there are two objects, one cannot assume the nature of the other because each has its attribute. If one becomes the other, the nature of one or both is destroyed. Shakti dwelling on Parameshvara is only to attack the ignorance of duality. Water added to milk gives a new component with new density. Two original liquids are lost to find one new identity. An object enjoying its own attribute cannot enter into another and remain the same object. This is the general rule. Shakti merges with Ishvara to found Shiva-Shakti. But it is also an accomplished fact that She is a stand-alone Mother with or without Parameshvara and does not lose Her identity.
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