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Bija Mantras

Bija means seed, root. It is a very powerful Mantra that usually consists of
a single syllable. The Bija Mantra evoke particular aspects of nature or of
the divine, each Devata has his or her own Bija. The greatest of all Bijas is
m or !ranava, because it is the symbol of !ara"Brahman.

The following table lists some of the most common Bija Mantras#

Bija

Devata

Meaning " $lement

au% Brahman &bsolute
ai% 'arasvati (onsciousness
hr)% Mahamaya " Bhuvaneshvari Illusion
*r)% +akshmi $,istence
kl)% -ali " -ama Desire
kr)% -alika Time
du% Durga Bestows !rotection
ga% .anesha Bestows /appiness
glau% .anesha Bestows /appiness
hau% 'hiva Bestows !rotection
h0% -alaratri Bestows !rotection
la% !rithvi $arth
va% 1aruna 2ater
ra% &gni 3ire
ya% 1ayu &ir
ha% 'hiva $ther
sau4 'hiva"'hakti (osmos " /eart
phat 1idyujjivha
&stra Mantra 5weapon
mantra6
sv7h7 'vaha 5consorte di &gni6 blations " 'acrificial 3ire
k*rau% 8arasimha Bestows /appiness
8&1&98 M&/&M&8T9&

M &IM /9IM -+IM M&/&D:9.& 8&1&-'/&9I 8&1D:9.& 8&1&TMI-$
8&1(/&8DI M&/&M&;$ M&/&M/$ M&/&;.&8ID9$ <&;& M&D/:-&IT&B/&
1ID9&1&8I M&/I'/&':9 M&9DI8I D/:M9&+(/&8& '&8/&8T9I
(/&8D&M:8D& 1I8&'/I8I 9&-T&BI<&8T&-$ 8I'/:MB/& D/1&8'I8I '/:MB/
D&9!& &./8ID$1I &'/T&D&'/& B&/:-$ -&!&+ -/&T1&8. '/:+ -/&D.&
-$T&-& D/&9I8I (//I88 M&'T&-& D/&9I8I 9:D/I9&9&M&8'&B/<I8I
B/:T!9$T&DI ;.D/1&8'I8I B9&/M$8D9I 'T:T$ D$1I M& 9&-'/&9&-'/&
M&M '/&T9:8& 1I8&'/&;& 1I8&'/&;& /9IM 3&T /9:M 3&T M &IM /9IM -+IM
(/&M:8D&;$ 1I(/(/$




om ai% hr)% kl)% c7mu=>7yai vicce

om " The !ranava Mantra represents the 8irguna Brahman, the infinite beyond
conception.
aim " The 1ak beeja, the seed sound of Mahasarasvati. The knowledge that is
consciousness. (reation, rajo guna, the energy of desire.
hrim " The Maya beeja, the sound of Mahalakshmi. The all pervasive e,istence.
!reservation, sattva guna, energy of action.
klim " The -ama beeja, the seed sound of Mahakali. The all consuming delight.
Destruction, tamo guna, energy of wisdom.
camunda " The slayer of the demons (handa and Munda, of passion and anger.
yai " the grantor of boons
vicce " in the body of knowledge, in the perception of consciousness


.&;&T9I M&8T9&




7

M B/:9 B/:1&/ '2&/
T&T'&1IT:9 1&9$8;&M
B/&9. D$1&';& D/IM&/I
D/I; ;8&/ !9&(/D&;&T M

May we attain that e,cellent glory of 'avitar the god. May he stimulate our
prayers.
M&8T9&' T +I./T I8($8'$

9
U
U 7


tvameva m7t7 ca pit7 tvameva
tvameva bandhu*ca sakh7 tvameva
tvameva vidy7 dravi=am tvameva
tvameva sarvam mama deva deva4
trahi m7? trahi m7? trahi m7?

5&ddressed to the .uru6
;ou are my mother and you are my father.
;ou are my relative and you are my friend.
;ou are my knowledge and you are my wealth.
;ou are my all, my .od of .ods.
!rotect me, protect me, protect me.


5in /indi6

'&D&/ B/&1&8I D&/I8$

'&M:-: 9$T .&8$'/

!&8(/ D$1 9&-'/& -&9$

B9&/M& 1I'/8: M&/$'/

.oddess Bhavani always resides on the right side
In front resides +ord .anesh
May the five devas always protect me
Brahma 1ishnu Mahesh


M&/& M9IT;:8<&;& M&8T9&

- 9P


Om triyambaka yajmahe sugandhi puivardhana
urvrukamiva bandhann mtyormokiya mmtt
m. 2e worship The Three"$yed +ord 'hiva who is fragrant and who increasingly
nourishes the devotees. 2orshipping him may we be liberated from death for the
sake of immortality just as the ripe cucumber easily separates itself from the
binding stalk.

karp0ragaura% karu=7vat7ra% sa%s7ras7ram bhujagendrah7ram
sad7vasanta% h@day7ravinde bhava% bhav7n)sahita% nam7mi

2hite as camphor, the avatar of -aruna 5god of (ompassion6, adorned with the
garland of the 'erpent -ing, ever dwelling in the lotus of my heart, to the +ord
and +ady, 'hiva and 'hakti together, to them I bow down.
MAHAVAAKA! "#reat $tteran%es&

&/&M B9&/M&&'MI
I &M .D 53rom the B@had7ra=yaka :panishad6

&;&M&&TM&& B9&/M&
T/$ ':+ I' .D 53rom the M7ndokya :panishad6

!9&.8&&8&M B9&/M&
.D I' !:9$ (8'(I:'8$'' 53rom the Taitireeya :panishad6

T&T T1&M&'I
T/&T T/: &9T 53rom the (h7ndogya :panishad6


97 97 9 797
97 97 97 '

Om p'r(amada) p'r(amida p'r(tpur(amuda%yate
p'r(a*ya p'r(amdya p'r(amevva*iyate
(Isopanishad)
That is the Whole, this is the Whole;
from that Whole, this Whole is manifested.
When this Whole is extracted,
that Whole remains being the Whole.

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