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Soundarya Lahari

Waves of transcendental beauty

Deities and worship at the


Rajarajeshwari Peetam, Sri Vidya Temple Society (SVTS)
6980 East River Road, RUSH, NY 14543
(near Rochester, NY close to Niagara Falls)

Dear All:

Many commentaries and translation of this divine work are readily


available, see link http://www.celextel.org/adisankara/soundaryalahari.html,
see also links to a couple of important peethams in USA, given below.

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http://www.esrividya.org/home.aspx

Rajarajeshwari Peetam, near Rochester, New York

http://www.lalithapeetham.org/contact-us.html

Lalitha Peetham, near Plano, Texas

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In this work, attributed to Adi Sankara, with exactly 100 slokas, we find a
head-to-toe description of Devi in all Her majesty, along with a description
of Her powers and the method of worship. The whole work is believed to
have been etched by Ganesha on Mount Meru, much like we find the entire
Bhagavad Gita, and other passages from the scriptures etched on the walls
of our temples here on earth.

When Adi Sankara received these verses, he was so enchanted that he


wanted to bring them down to earth. Ganesha quickly started erasing them
(from the bottom up) and 59 slokas were thus erased by the time Adi
Sankara hurried to earth. Hence, only the first 41, known as the Ananda
Lahari, are the original slokas. To compensate for the 59 missing slokas,
Adi Sankara himself composed the remaining 59, which match in beauty
with the original and hence Soundarya Lahari.

The English transliteration and translation by Sriman P. R. Ramachander,


(see http://www.celextel.org/adisankara/soundaryalahari.html) is used in
what follows here, with additional comments. The benefits of chanting
individual slokas referred to here are based on the esoteric significance of
the yantras and the mantras contained in Soundaraya Lahari (hereafter
SL), as found at the link below. The entire text of the benefits for all the 100
slokas has been copied and pasted for ready reference at the end.

http://mannady.com/mantrikyantras/SoundaryaLahariYantras.html

Some authorities are of the opinion that verses 1, 2, 8, 9, 10, 11, 14, 21,
26, 27, 31 to 41 are the most important mantras in Soundarya Lahari.

I have started here with verse 10. I remember a continuous recitation of


verse 8 (or verse 10???) all day, for 48 days, by our priest during the
founding of the Parashakthi temple in Pontiac, Michigan.

Verse 10 (Chanting Benefits: Getting a strong body, virility. For women,


overcome ailments during mensus and develop attractive, beautiful,
breasts, i.e. also aids in curing diseases like breast cancer.)

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Sudhaa-dhaara-saaraih carana-yugalaantar vigalitaih l
Prapancam sincantee punarapi ras'aamnaayam ahasahaa ll
Avaapya svaam bhoomim bhujaga-nibha madhyustta-valayam l
Svam-aatmaanam-krutvaa svapishi kulakuNde kuhariNi ll 10 ll

च ण l

ll

ण ll १० ll

Using the nectar that flows in between your feet,


To drench all the nerves of the body,
And descending from the moon with nectar like rays,
Reaching back to your place,
And coiling your body in to a ring like serpant,
You sleep in the Kula Kunda* with a hole in the middle.
*************************************************
* Another name for Mooladhara Chakra

Two very beautiful imageries are used in this sloka. The first is prapancam
sincantee and the second is swapishi kulakuNde.

The verb sincyantee is derived from “sincanam” which means to irrigate.


The farmer irrigates the field after first tilling it and sowing the seeds. A lot
of hard work has to be done before sincanam can begin but all that hard
work will come to naught without the irrigation process. The field must be
irrigated for the crops to grow and produce a bountiful harvest. Here Devi is
referred to as irrigating the whole Universe, the “prapancam”, like a farmer
would very lovingly irrigate his field.

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We find an exactly similar verse in the final Mangalaashaasanam part of
the well-known Venkateswara Suprabhatam.

Dayaammruta tarangiNyaas tarangairiva sheetalaih l


Apangaih sincate vishwam Venkateshaaya mangalam ll 10 ll

l
ll १० ll

Quite coincidentally, like the SL verse we are discussing, this also is the
10th verse. Apaanga means the corner of the eye. Venkatesha is looking at
us and through the corner of His eyes, with just the corner of His eyes, He
is irrigating the whole Universe (vishwam). But instead of water that the
farmer uses to irrigate the field, Venkatesha is irrigating the Universe with
dayaamruta tarangiNis. Daya means compassion and armuta is the nectar.
With the nectar of His compassion flowing out from the corner of His eyes,
emerging like a stream (tarangiNi) and spreading as waves (tarangaih) that
are cool and soothing (sheetalaih), He is irrigating the whole Universe with
His compassion. All glories, auspiciousness, mangalam to Him. The devas
only got the amruta (nectar) after a great deal of difficulty, by churning the
ocean of milk, but we are blessed to receive the nectar of Venkatesha’s
immense compassion just being in front of Him at the temple and
worshipping Him. Being in the temple and wanting to worship is like the
tilling and ploughing and sowing the seeds. That is enough. Venkatesha
does the rest with His immense compassion to irrigate our minds and heart
for the bountiful crops of divine knowledge and bliss to grow in our hearts
and within this deham. The deham then becomes the rightful place for the
dehi to be realized.

Why is stream so cooling and soothing? The dehis are afflicted by that is
commonly known as taapatrayas (the three, traya, afflictions, taapa). They
literally burn the deham, body, like being trapped in an intolerable fiery
blaze. The opening verses of the Srimad Bhagavatam begin with the
statement “taapa trayOnmoolanam”, the complete uprooting these three

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afflictions. The study, the narration, and devout hearing and listening, of the
Bhagavatam is the prescription for these three afflictions. What are they?

They are adhyaatmika (created by oneself, the atma, by its past actions or
karmas, and even present actions, like indulging in improper behavior and
diets, drugs, alcohol, etc.), adhibhautika (created by other creatures and
beings, a barking dog, a difficult neighbor, a troublesome spouse, child,
relative, boss, coworker, etc.) and adhidaivika (created by supernatural
forces beyond our control, like floods, earthquakes, wild fires, out of control
satellites that tumble to the earth, yes, we just escaped one such tumbler,
and asteroid strikes, etc. Yes, there is a relatively small asteroid that will
soon get to its closest ever to the earth, and will pass inside the orbit of the
moon, but if it does strike the earth the consequences could be more
devastating than a terrorist attack!) The fire of these taapa trayas can only
be quenched by soothing streams of the Lord’s compassion that emerge
from the corner of His eye.

In the Lalitha Sahastranamam (verse 79), Devi is also referred to as the


soothing and cooling rays of the moon that bring joy to Her devotees who
are scorched by the fire of the three types of afflictions (taapa-traya-agni).

Taapa-trayaagni-samtapta-samaahlaadana-candrika

And now here, in verse 10 of the Soundarya Lahari, we see an exactly


similar imagery about what Devi is doing for us. She is irrigating the whole
Universe with Her infinite compassion (prapancam sincantee). What does
She irrigate it with? Sudhaa dhaaraa saaraih. Sudhaa is another word for
amrutham, or nectar. Dhaaraa is stream, as in Kanakadhaara, a stream or
shower of gold that Mahalaksmi created after listening to Adi Sankara’s
moving plea. Or, as in Gangadhara, or Gangadhaara, which refers to Lord
Shiva stopping the flow of the Divine Ganga and locking all the waters
falling from the heavens in the mattes of His hair and letting out just a
harmless stream! Saara refers to the divine taste of this streaming nectar.
When we taste this divine stream, all afflictions are quenched and we are
healed. It is the apt prescription for all the taapa trayaas.
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Where does this stream come from? We are told that the compassionate
stream of nectar emerges from the corner of Venkateswara’s eye. Here
we are told that this stream springs from (vigalita) the carana (lotus feet)
yugala (couple of) antar (space). This soothing stream of divine nectar is
flowing from the Devi’s lotus feet and there are two of them (yugala),
doubling Her compassion.

This is the reason why we sprinkle the water that has been collected from
the holy feet of the deities after we perform Abhishekham in our temples.
Various offerings of milk, curd (yogurt), honey, sugar, tasty and fragrant
juices (like coconut juice, mango juice, orange juice, lemon juice, water
mixed with sandalwood paste, turmeric, kumkumam, a red fragrant
powder), ashes, and, of course, water are used in the ritual bathing and
showering (abhishekham). This streams forth from the feet and is collected
and sprinkled by the priest, on all the assembled. This is our substitute for
the divine streams that are being cited in these compositions.

It is said that the holy Ganga, originally a celestial river flowing only in the
heavens, was brought down to earth when the Lord Sri Hari, who appeared
as Vamana, assumed His gigantic Trivikrama form after asking the demon
King Bali for three strides. The glories of Vamana avatara are described
eloquently in the following discourse (see link below) on Andal’s
Thiruppavai, where Vamana avataram is mentioned in the verse beginning
with – Ongi ulagalandha Uttaman pErpaadi.

http://namadwaar.wordpress.com/2009/09/18/sep-18-vamana-avatar-the-
ganges/

With one stride, all of the earth and nether worlds were covered by
Vamana, with the second one all the higher lokas were covered and
Vamana’s thumb pierced through the celestial firmament and appeared in
Satyaloka. Brahma started washing Vamana’s feet with the waters of the
Holy Ganga, and that is how the Ganga started her descent from the
heavens. There are many other episodes that describe in detail how the
Holy Ganga started descending from Satyaloka to the lokas below and
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eventually to earth and to the nether worlds. (The asuras also claimed the
right to the waters of the Holy Ganga.) The waters of this holy river are
therefore always thought of a streaming from the Lord Sri Hari’s feet and
are therefore doubly holy.

Adi Sankara also refers to the Vamana avatara in his “Shatpadi stotram”.
The second verse begins with the description of the Lord’s feet as
Divyadhuni makarande. This has been interpreted variously but one
meaning of the word “dhuni” is a river. This seems to be the most apt
interpretation. The word dhuni is a synonym of the common word nadi for a
river. Hence, divyadhuni means the celestial river, from the heavens, in
other words, the Holy Ganga. The word makaranda means honey that bees
collect from various flowers which makes this unique concoction of various
flower juices extremely sweet. The water of the Holy Ganga that springs
from the lotus feet (or nail of the big toe of Trivikrama) is as sweet as the
nectar collected by the bees from various flower. This is also what is meant
by sudhaa dhaara saaraih in the SL verse that we are discussing here.
(More detailed discussion of Vamana avatara and the shatpadi stotram
may be found at the links given below.)

http://www.indiadivine.org/audarya/hinduism-forum/461314-significance-sri-
vamana-avathara.html

http://www.celextel.org/adisankara/shatpadi.html

http://advaitham.blogspot.com/2011/04/deivathin-kural-176-vol-4-dated-14-
apr.html

http://www.trinetra.org.uk/#/goddess-ganga/4543088929

But Devi is not content with just this streaming of the nectar of compassion
from Her two lotus feet. And, so punar api, which means “and again”. What
else does She do?

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Rasa-aamnaayam-ahasah is what She adds. Rasa means taste, flavor.
Aamnaaya is sacred and ahas refers to the light of the day, or specifically
here to the moon. The word ahaspati means the Lord of the word, and
aharnisham means day and night. In chapter 15, verse 13, Krishna states
that it is He who nourishes and endows taste in all the medicinal herbs,
fruits, and vegetables (i.e., all crops, aushadhees-sarvaah) by entering into
the moon’s rays (Somobhootva rasaatmakahaa). Likewise, Devi also
nourishes and makes tasty all the divine (sacred) plants that are available
to us by acting through the moon’s rays.

Now, let’s look at the second imagery – swapishi kulakuNde. This begins
with avaapya swam bhoomim. Avaapya means to come to, or to take hold
of, or to possess. This Bhoomi is Hers and She possesses it. That is what
“swaam” means. This is further described by bhujanibha madhyushtta
valayam. The word bhujaga means a serpent (literally a creature that
crawls on it belly) and nibha means like. Like a snake can completely
encircle and hold something within itself. Whatever is encircled by the
snake/serpent seems to be filling a cavity produced by this encircling. The
word kuhara means a cavity and kuhariNi means within the cavity.

The imagery is then as follows. She encircles and holds within Her the
whole earth (which, of course, is Hers) within the space created by that
cavity produced by this encircling, just like a serpent would.

This is not a suffocating embrace of a serpent, or the snaring of death. It is


like a loving embrace. Like when the snakes are found to wrap around a
Shiva linga or around the neck of Lord Shiva. That is an embrace of love.
They offer their whole self in doing so. That is all they have to offer.
Likewise, in this loving embrace by Devi, like the encirclement by a snake,
lies the whole earth. But she also puts Herself (swam aatmaanam) in the
middle of this all - Swamaatmaanam krutva.

According to tantras, kula kundha (kundha meaning a hole, cavity, or a holy


well, tank, etc.) refers to the mooladhaara chakra. This is the lowest of all
the seven chakras in the body that must be awakened. Without the
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awakening of the lowest nothing can happen to achieve the higher states of
consciousness. Without getting through kindergarten and elementary
schools one cannot get the highest degrees, or get the Nobel prize later.
This is why we all remember fondly our elementary school teachers more
than any other. The first teacher, of course, is Our Mother. And, Devi is the
Divine Mother of all – Jaganmaataa.

Muladhara Swadhisthana Manipura Anahata Vishuddha

Ajna (aagnyaa) Sahasrara

She lovingly attends to the most elementary of our requirements to achieve


the highest – moksha – the release of the atma, the soul, through the

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sahastraara chakra, situated at the top of the cranium (skull). This is called
kapala moksham in the language of the tantras.

When the atma leaves the body through the Sahasraara chakra, one gets
moksha. That is what Devi is helping us to attain with Her loving
encirclement of the lowest of all the chakras – the moolaadhaara chakra,
like a snake lovingly embracing and coiling itself. Devi is coiling Herself
around all of us – the whole world – the Universe indeed where all sentient
beings are present.

Swaphishi means to sleep. When one is content and happy one can fall
asleep. This is blissful sleep. There is also restless sleep but a child
sleeping in the embrace of a mother is blissfully asleep. That is what Devi
is doing to all of us with Her loving serpent-like embrace.

Of course, the Devi is residing not only in the lowest chakra, but in all the
seven chakaras as evident from the descriptions in the Lalitha
Sahastranamam, verses 38 and 39 (moolaadhaara, manipoora, agnyaa,
sahasraara), verse 97 (vishuddhi), verse 100 (anaahata) and verse 104
(swadhishttaana). The Devi helps awaken all the chakras, gradually,
leading the devotee to the ultimate path of moksha (over many janmas).

In summary, this sloka describes Devi’s immense compassion with two


beautiful imageries. From Her two lotus feet She is letting loose the
nectarlike stream of Her immense compassion. She is also nourishing with
those streams with Her influence on the moon’s rays all that is needed to
nourish us, make us healthy, and soothe us of all the three afflictions
(taapa trayam). And, then, she is encircling lovingly, like a snake, the whole
earth and all of us within Her, to activate and awaken the moolaadhara
chakra. It is a loving serpent-like embrace for the whole world, like putting a
child to sleep in the loving embrace of the mother.

Very sincerely
V. Laxmanan
Oct 30, 2011
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Appendix 1: Pranayama and The Seven Chakras
http://thespiritualindia.blogspot.com/2010/07/pranayama-and-seven-
chakras.html

Sunday, July 4, 2010


The Chakras are the seven main energy centers in the body. They are located
along the Spine, starting at the base and running upwards to the crown of the
head. The Chakras are described as "whirling disks of light", and each Chakra
radiates a specific color and energy. As each Chakra relates to specific spiritual,
emotional, psychological and physical issues, the conscious awareness and the
balancing of these energy centers lead to well-being.

Chakra 1: Muladhara Chakra


The first Chakra, Muladhara (root), is located at the base of the spine. Its color is
red and its issues are survival, stability, and self-sufficiency.

Chakra 2: Svadhisthana Chakra


The second Chakra, Svadhisthana (sweetness), is located at the lower abdomen
(between belly button and pelvic bone). Its color is orange and its issues are
sexuality, creativity, relationships and emotions.

Chakra 3: Manipura Chakra


The third Chakra, Manipura (lustrous gem), is located at the solar plexus (between
belly button and bottom of rib cage). Its color is yellow and its issues are personal
power, self esteem, willfulness and energy.

Chakra 4: Anahata Chakra


The fourth Chakra, Anahata (not struck), is located at the heart (center of the
chest). Its color is green and its issues are love, compassion, acceptance, and
trust.

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Chakra 5: Vishuddha Chakra
The fifth Chakra, Vissudha (purification), is located at the throat. Its color is bright
blue and its issues are communication, inspiration, expression, and faith.

Chakra 6: Ajna (Aagnyaa) Chakra


The sixth Chakra, Ajna (to perceive), is located between the eyebrows, just above
the bridge of the nose. Its color is indigo blue and its issues are psychic, emotional
and mental intelligence, and intuition.

Chakra 7: Sahasrara Chakra


The seventh Chakra, Sahasrara (thousand petaled), is located at the crown (top)
of the head. Its color is white or violet and its issues are devotion, inspiration,
selflessness, and spiritual understanding.

Taking the Kundalini energy up from the Muladhara Chakra to the Sahasrara
Chakra is the main goal of Kundalini Yoga. They use different Yoga Techniques in
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order to awaken the Kundalini (serpent energy) which is resting in the Muladhara
Chakra and make it flow from the base of the spine to the top of the head. Once
Kundalini reaches its final destination, the Sahasrara Chakra, you will be in the
knowledge space, or Chidakasa.

Blessed Be...!

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Appendix 2: The 100 Yanthras
In Soundarya Lahari
Sri. Sankaracharya and Soundaryalahari
The genius played key role in propagating Vedanta philosophy and in revamping Arsha culture is
undoubtedly Sree sankaracharya. It was he who developed the advaitha religion of Gowdapadar into a
great theory. his contribution include the interpretations of Brahmasutra, Upanishads and
Bhagavalgeetha. His works such as Vivekachoodamani, Upadeshasahasri, Bhajagovinda,
Laghuvakyavruthi can be described as simple explanations for the ample philosophic thoughts vedanta.
His book Soundaryalahari is the very essence of thanthrasastra.

Soundarya Lahari
It contains 100 slokas. First 41 slokas are known by the name 'Anandalahari'. The name of the
remaining part is Soundaryalahari. In the first part principles related to Thanthra sasthra are discussed. It
also contains the descriptions of Thantra, yantra and mantra, of course all related to Devi. There is
markable difference between first and second parts both in the nature of subject dealt with and mode of
narration. Some are of the view that the dfirst part was not written by Srisankara. However each sloka of
Soundaryalahari is is utilised as 'Manthra' for the achievement of specific goal. More ever there slokas are
transformed to yantras. Here mode of offerings, depiction of yantras and and configurations of
manthraksharas are explained. There explanations are scheduled in accordance with the thanthr4a
systems and customs preparing in South Indian states. It should be noted that practices explained here
must be observed only following the advice of a well versed master.

Yanthra 2
Yanthra 1
Result : Enabling to influence
Result : All kinds of others and to get respect from
prosperity and relief from them
complex problems

Yanthra 3 Yanthra 4
Result : Knowledge Result : Recovery from
especially vedic knowledge diseases, relief from fear and
is the gains prosperity are the gains.

Yanthra 5 Yanthra 6
Result : Serves as the remedy
Result : This yanthra brings
for infertility and impotency.
all people under control
grands ideal of springs

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Yanthra 7 Yanthra 8
Result : Victory over
Result : Releave from prison,
renemies, influence on
realisation of all wishes are the
higher authorities are the
benefits
benefits.

Yanthra 9 Yanthra 10
Result : Women get relief from
Result : Return of people in
difficuliess related to mensus.
exile, command over natural
Attractive breasts are also
forces are ensured
ensured.

Yanthra 11 Yanthra 12
Result : Ends dumbness makes
Result : Ends infertility and
the bearer excellant orator and
gives ideal offsprings
poet

Yanthra 13 Yanthra 14
Result : Remove impotency. Result : Persons get relief from
Brings women under control poverty. Drives away famine
and command from the place

Yanthra 16
Yanthra 15 Result : Scholarship, deep
knowledge in vedas and
Result : Knowledge, poetic
sasthras, command over several
talent are the benefits
languagesand relief from wicked
forces are the benefits

Yanthra 17 Yanthra 18
Result : Becomes master in arts
Result : Knowledge in
like painting, carvings etc.
sasthras, blessings of great
Brings women under control
people are the benefits.
and command. Receives the
Virgins get suitable
affection of children. words turn
counterparts.
true and meaningful.

Yanthra 19 Yanthra 20
Result : Brings women
Result : Offers remedy for
under control and command
serpant poison. Weaken
gets limience from higher
serpents. It also acts against
authorities. The beaver can
'Karinkannu dosham'.
tame even wild animals

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Yanthra 21 Yanthra 22
Result : Love and approval
Result : All sorts of prosperity,
of People, power are
supreme power are achived.
acgieved

Yanthra 23 Yanthra 24
Result : Incurable deseases will
Result : Relief from debts
be cured. Epileptic disacters
accumulation of wealth and
and difficulties due to wicked
livestock and protection
forces will be driven away.
from disasters etc are
Curse of the dead spirit will also
offered by this yanthra.
be ceased.

Yanthra 25 Yanthra 26
Result : Wealth, Social
Result : Victory over enemies,
status and promotion to
success in all walks of life are
higher posts are the benefits
the results
offered

Yanthra 27 Yanthra 28
Result : Awareness in magic Result : Protection from
spells, spiritual knowledge untimelyunnatural death and
and fortune to realise Devi dangers is the chief benefit.
darshan are the benefits Acheivement of all wishes is
offered. also offered.

Yanthra 29 Yanthra 30
Result : Wild animals get
Result : Control over sense
tamed. wicked people will be
organs, mental power, 'parakaya
franfermed to worthy ones.
pravesham', 'agnisthambhanam'
for pregnant ladies, delivery
are
will be smooth and easy.

Yanthra 31 Yanthra 32
Result : Respect of king or Result : Knowledge especially
higher officials, social that related to 'Rasavada' is
approval and realisation of achieved. Better prospetcts in
dreams are the results career is another benefit.

Yanthra 34
Yanthra 33 Result : Turns intelligent,
Result : The bearer gets Recovery from skin diseases,
unlimited wealth diabetis, rheumatic complaint
are other benefits.

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Yanthra 35 Yanthra 36
Result : Recovery from
Result : Incurable diseases get
asthma and tuberculosis,
cured. Lost eyesight can be
vision of Devi and Shiva in
regained
dream are the results.

Yanthra 37
Yanthra 38
Result : Protection from
wicked deities. Sexual Result : Cures child diseases
diseases get cured. like polio. Protects the child
from dangers and disasters

Yanthra 39 Yanthra 40
Result : Enables to foresee
Result : Defends nightmares
matters. puts are end to
and confuced state of mind.
ignorance

Yanthra 41 Yanthra 42
Result : Recovery from liver
Result : recovery from
xerosis and urinery diseaces,
gastric diseases
wins the respect of others

Yanthra 43 Yanthra 44
Result : Recovery from
Result : Recovery from epilepsy
deseaces, victory in all
and like diseaces and relief from
matters and approval and
ill effects of evil spirits are the
respect of society are the
results.
benefits.
Yanthra 45 Yanthra 46
Result : Excellence in public
Result : Gain of male offspring,
speech, ability foretell future
reunion with husband or wife
and blessings of Lakshmi
are the manin benefits
are the results

Yanthra 47 Yanthra 48
Result : Blessings of all
Result : Ill effects owing to
gods and deities. Victory in
planetary position are avoided.
all action

Yanthra 49
Result : Defends eye Yanthra 50
diseaces. Hidden treasure Result : Defends small pox,
will be obtained. Lost wealth chicken, measles etc.
will be regained.

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Yanthra 51
Result : Approval and Yanthra 52
respect of public and Result : Recovery from eye, ear
blessings of devi are the diseases
merits.

Yanthra 53 Yanthra 54
Result : Diseases affecting sex
Result : Appearance of '
orgam and kidneys gt pacified.
Devi' before eyes. Also gets
Gets deep knowledge in
the ability to foretell future.
sasthras.

Yanthra 55 Yanthra 56
Result : Bulging of thigh Result : Releave from prison,
root, elephantians etc. get remedy for ' karinkannu
recovered. dosham' are the sure results.

Yanthra 57 Yanthra 58
Result : Wealth, fame, ideal Result : Recovery from health
offsprings and all so of problems and control and
prosperity are the results. command over all people.

Yanthra 60
Yanthra 59 Result : Gets masterly skill in all
Result : Control and branches of knowledge. Gets
command over all people the ability to foretell matters yet
to come
Yanthra 61 Yanthra 62
Result : Victory in all fields,
Result : Calm sleep, physical
self control progress in
strength ability attract other
business and ability to
people are the benefits.
influence and control others.

Yanthra 63 Yanthra 64
Result : Women get recovery
Result : Brings every one
from diseases. Reunion with
under control. Gets 'Moksha'
husband. Brings men under
(eternal freedom) in the end
control and command.

Yanthra 65 Yanthra 66
Result : Success of life, Result : Diseases due to black
development of intellectual magic are driven away. Acquires
faculties are the benefits. masterly skill in music.

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Yanthra 67 Yanthra 68
Result : Linient approach
Result : Considerate behaviour
from higher authorities,
on the part of authorities,
victory in all attempts
respect of other people etc. are
wellfare of family are the
the result.
benefits.

Yanthra 69 Yanthra 70
Result : Victory in all walks
Result : Relief from fear,
of life for women masterly
maintains the sanctity of life.
skill in music and longlife of
Gets devoid of 'Shivakopam'
counterpart.

Yanthra 71 Yanthra 72
Result : Relief from fear. Result : Mental strength, relief
Maintains the sanctity of life. from fear and protection while
Gets control over 'Yakshinis' on journey.

Yanthra 73
Result : Increase in
breastmilk for women. Yanthra 74
Increased production of milk Result : Fame, respect and
in cow. 'Brahma knowledge are the gains.
Sakshatkara' is the final
result.

Yanthra 75 Yanthra 76
Result : Poetic talent,
Result : Victory in financial
memory power and fame are
matters and legal disputes.
offered by this yanthra.

Yanthra 77 Yanthra 78
Result : Supremacy over
Result : Considerate behaviour
others, accquirement of
from high authorities and
knowledge are the benefits
success in all matters
offered.

Yanthra 79 Yanthra 80
Result : Attractive body
Result : Develop skill in
structure, skill in Indrajalam are
magic (Indrajalam)
the benefits.

Yanthra 81 Yanthra 82
Result : Ability to walk on water,
Result : Protects from
ability to remain under water for
dangers caused by fire.
very long time are the merits.
Ability to stop fire
Gets the possession of mines
(Agnisthambhanam)
and treasurer

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Yanthra 84
Yanthra 83 Result : Gets the ability to get
Result : Victory over into the body of others
enemies, high social status (parakayapravesham) to cure
are the results diseases and to perform magic
(Indrajalam)

Yanthra 85 Yanthra 86
Result : Drive away the ill
Result : Increases power and
effects of evil spirits.
authority. Drives away the ill
Increase Bhakti towards
effects of evil spirits.
'Devi'

Yanthra 87 Yanthra 88
Result : Wild animals can be
Result : Serpants can be
tamed. Drives away dangers and
mad pets. Foresee future
disasters. Increase wealth and
things. Increase wealth
welfare.

Yanthra 89 Yanthra 90
Result : Recovery from all Result : Drives away poverty
diseases. Incrreases power and the ill effects owing to black
and attraction magic

Yanthra 91 Yanthra 92
Result : Increase in landed
Result : Lost wealth can be
property and wealth. Get
regained. Increase wealth and
opportunity to contact great
knowledge.
person.
Yanthra 93 Yanthra 94
Result : All wishes come Result : Fame, brightness of
true. Increase wealth and face and eternal freedom
fortune (moksha) are the results.
Yanthra 95 Yanthra 96
Result : Debts will be
Result : Old wounds will be
cleared. Recovery from
beeled. Gets peace of mind.
neuro problems. Gets poetic
Gets control over others
talent.
Yanthra 97 Yanthra 98
Result : Progress in
Result : Offspring to infertile
academic matters,
woman and impotent man.
youthfulness, physical
Devine knowledge are the
power and brightness are
results.
the results.

Yanthra 99 Yanthra 100


Result : Courage, comfort,
Result : Victory in all matters
blessings of God are the
and sound health are ensured
benefits of this yanthra.

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