TransLiteral Foundation

हाकिणीकूटमन्त्रः
श्रीआनन्दभैरवी उवाच
श्रृणुष्व परमानन्दहेतुपानप्रियङ्कर ।
अत्यद्‌भुतं परस्यापि हाकिन्या मन्त्रमेव च ॥१॥

त्रयाशीतितमे नाथ पठनाहलादसागरे ।
रहस्यं परमानन्दवर्धनं कामदं मनुम‍ ॥२॥

अस्यापि भावकर्ता यः स योगी न तु मानुषः ।
अतिविद्या चातिधनं महाराज्यं सदाशिव ॥३॥

अस्याराधनमात्रेण स्वयमेव समाप्नुयात्‍ ।
इति हेतोः सङ्कथये मन्त्रोद्धारं क्रमेण तु ॥४॥

अत्यद्‌भुतं ज्ञाननिदानभावदं
महामनुं मानसजापमाश्रयम्‍ ।
अनल्पविज्ञाननिधिप्रदं शुभं
पुण्यं पवित्रं श्रुणु भैरवेन्द्र ॥५॥

तारं ब्रह्म मनुं श्यशानसहितं शम्भुं विभुं हान्तकं
भान्तं रान्तजलं हुताशनमयं वायुञ्च वामाक्षिणम्‍ ।
वायोरक्षरसंयुतं त्रिपुरया श्रीकामकूटान्वितं
चान्ते हाकिनि देवि वहिनयुवती मन्त्रोऽयमानन्ददः ॥६॥

भाषामारकलारमावधुयुता देवी शिवप्रेयसी
विद्ये हाकिनी तारमन्त्रपुटितं मायाग्निजायान्वितम्‍
योगेन्द्रावनतं महेन्द्रजपितं श्वासाभिरुच्छ्‌वासितं
ये ध्यायन्ति महीतले प्रियमयी भार्या पतिप्रेमगा ॥७॥

आकाशं वहिनकूटं वधुशिवदयिताशक्तिकामत्रिकूटं
हाकिन्यै परनाथसुरगुरोः शक्त्यै नमोऽग्निप्रिया ।
हाकिन्याः प्रेममन्त्रं जपति यदि सुधी राजराजेश्वरः
स्यादानन्दाब्धौ निमग्नः प्रचयति किरणं भावराशिप्रकाशम‍ ॥८॥

द्वे लक्षे मन्त्रसिद्धर्भवति निजकुले कामधेनुस्वरुपः
क्षेत्रज्ञः क्षेत्रविज्ञो वशयति जगतां भावसारं नरेन्द्रः ।
विद्याबीजं रमाढ्यं सुरधुनिसहितं कामकूटं तदन्ते
शब्दाख्यं ब्रह्मतत्त्वं तरुणि भुवनेशि प्रेत्य हाकिनीं श्रीम्‍ ॥९॥

स्वाहान्तो मन्त्रराजः सकलसुरपदानन्दितो भावपूज्यः ।
महामन्त्र्म प्रवक्ष्यामि येन सिद्धो भवेन्नरः ॥१०॥

शिवमन्त्रं हाकिनीश परनाथस्य भूपतेः ।
यस्याराधनमात्रेण मृत्युजेता न संशयः ॥११॥

प्रेतबीजं समुद्‌धृत्य विषबीजं ततः परम्‍ ।
वहिनबीजं कालकूटबीजं तु तदनन्तरम्‍ ॥१२॥

अत्यन्तं दुःखजालं मे हन युग्मं विदारय ।
युगलं कामकूटं तु संहारबीजमेव च ॥१३॥

शिवबीजं तदन्ते तु हंसः सोऽहं ततो वदेत्‍ ।
स्वाहान्तमन्त्रो जप्तो हि लक्षमात्रं महेश्वर ॥१४॥

कुम्भकं रेचकं कृत्वा धारयेत्‍ पवनं शुभम्‍ ।
एवं कृत्वा महादेव शिवानन्दं प्रकृत्य च ॥१५॥

महाप्रलयकालेऽपि सुस्थिरो भवति ध्रुवम्‍ ।
तस्यापि हस्तकमले सदा तिष्ठन्ति सिद्धयः ॥१६॥

जपित्वा युगलक्षं तु यत्नेन परमेश्वर ।
वाक्‍सिद्धिं देवलोके तु गमनं निजदेहतः ॥१७॥

तस्य दर्शनमात्रेण लोकाः स्युर्हि निरोगिणः ।
अष्टादशलक्षजपाद्‍ ब्रह्माण्डभेदको भवेत्‍ ॥१८॥

सहस्त्रारे मनो याति तस्यैव नात्र संशयः ।
तदा संसार संहारपालनसृजनास्पदः ॥१९॥

तस्य संसारं सकलं कोटिब्रह्माण्डमेव च ।
अनयोर्मन्त्रजापेन सिद्धार्थवद्‍ भवेत्‍ कविः ॥२०॥

सर्वशास्त्रर्थवेदार्थसाङ्‌ख्यार्थदिषु पारगः ।
तस्य साक्षान्मूर्तिमन्तो विभान्ति पुरतो ध्रुवम्‍ ॥२१॥

वारमेकं कदाचिद्वा चायाति मुखपङ्कजे ।
चतुर्विधा मुक्तिः कामसिद्धयः सर्वदा ह्रदि ॥२२॥

विभान्ति हि किमन्यद्वा कथितुं शक्यते मया ।
वलान्ते रामपुत्रः स्यात्‍ सश्रीकः कृष्ण एव सः ॥२३॥

कृष्णान्ते रामनाम स्यात्‍ भूपतेः पालको भवेत्‍ ।
श्रीरुद्रस्य परदेवस्य सुप्रियो भवेत्‍ ॥२४॥

नवान्ते द्वीप-राशीनां चतुर्यामलपारगः ।
चतुःषष्टितन्त्रवेत्ता चेत्‍ कामनगरे स्थितः ॥२५॥

॥ इति श्रीरुद्रयामले उत्तरमन्त्रे महातन्त्रोद्‌दीपने सिद्धमन्त्रप्रकरणे षट्‌चक्रप्रकाशे भैरवीभैरवसंवादे भेदोपक्रमो नाम अशीतितमः पटलः ॥८०॥

Translation - भाषांतर
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Last Updated : 2011-05-01T04:05:36.4230000

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NARA I(नर)

  • A hermit of divine power.
    1) Birth.
    Brahmā created Dharmadeva from his breast. Truthful and righteous Dharma married ten daughters of Dakṣa. Several sons were born to Dharma of his ten wives. But foremost among them were Hari, Kṛṣṇa, Nara and Nārāyaṇa. Hari and Kṛṣṇa became great yogins and Nara and Nārāyaṇa became great hermits of penance. The Nara-Nārāyaṇas lived in the holy Asylum of Badarikāśrama in the vicinity of the Himālayas for a thousand years performing penance to Brahmā. [Devī Bhāgavata. Skandha 4].
    2) Giving birth to Urvaśī.
    See under Urva ī, Para 1.
    3) Keeper of Amṛta [Ambrosia].
    The Devas (gods) and the asuras (demons) together churned the sea of milk and obtained Ambrosia (the celestial nectar of immortality). Mahāviṣṇu took the guise of a fascinating woman and obtained the Amṛta by stealth from the asuras and gave it to the devas. The asuras waged a terrible war with the devas. At that time, at the request of the devas, Nara and Nārāyaṇa took sides with the devas, and fought against the asuras as a consequence of which the asuras were defeated. In [Mahābhārata, Ādi Parva, Chapter 19, Stanza 31], it is stated that from that day ownwards Indra entrusted the keeping of the celestial Nectar with the hermit named Nara.
    4) Dambhodbhava brought under control.
    See under Dambhodbhava).
    5) Conflict with Śiva.
    Because he was not invited to the sacrifice by Dakṣa, Śiva got angry and sent his trident against Dakṣa's sacrifice. The trident completely destroyed the sacrifice and flew through the air here and there. Then it reached Badaryāśrama and hit the breast of Nārāyaṇa who was sitting engaged in penance. By the force of the utterance of the sound ‘Hum’, made by Nārāyaṇa, the trident was ejected from his breast. Finding no accommodation there it flew back to Śiva, who getting angry at this rebut approached Nara- Nārāyaṇas with the intention of exterminating them. Nara took a grass from the ground and discharged it at Śiva. Instantly the grass became an axe. It flew round Śiva to attack him. Śiva broke the axe. From that day onwards Śiva got the name ‘Khaṇḍaparaśu’ (one who broke the axe). In this story it is said that the trident which had returned from the breast of Nārāyaṇa heated the hair of Śiva to such an extent that they were dried as dry grass. So Śiva came to be called ‘Muñjakeśa’ (with hair having the colour of dry grass). [M.B. Śānti Parva, Chapter 343].
    6) Fight with Prahlāda.
    Once Cyavana the son of Bhṛgu went to Nākuleśvara tīrtha (Bath) to take his bath in the river Narmadā. As soon as he got into the water the serpent called Kekaralohita caught hold of him. Cyavana meditated on Viṣṇu. So the poison of the serpent did not affect him. The huge serpent dragged Cyavana to Pātāla (the Nether world). But as his poison did not affect the hermit the serpent left the prey and went away. The Nāga damsels welcomed him and showed hospitality. Being greeted by the Nāga damsels he travelled through Pātāla and reached the great city of Dānavas. The asura chiefs greeted him with respect. Prahlāda met Cyavana, and received him with pleasure. The hermit said to Prahlāda. “I came to bathe in the Mahātīrtha and worship Nākuleśvara. When I got into the river a serpent caught hold of me and brought me to Pātāla, and made it possible for me to meet you.” Hearing these words of Cyavana the King of the asuras said: “Oh good Lord! which are the holy baths in the earth, the sky and the Pātāla? Would you be pleased to tell us?” Cyavana replied: “Oh! powerful and mighty King! The holy baths are Naimiṣa on the earth, Puṣkara on the sky and Cakra tīrtha in Pātāla; these are the most important ones.” The King of the Daityas decided to go to Naimiṣa and said:--“We must go and bathe in the Naimiṣa tīrtha. We could visit and worship Viṣṇu with eyes as beautiful as lotus.” Obeying the words of the King, preparations were made instantly and the asuras started from Rasātala for Naimiṣa. The mighty host of Daityas and Dānavas reached Naimiṣa and bathed in the tīrtha. After that Prahlāda went to the forest for hunting. As he was walking thus he saw the river Sarasvatī. Near the river there was a Pine tree with very big branches, all of which were covered with arrows, the head of one at the tail of another. Prahlāda saw near the tree two hermits, with matted hair, clad in the hide of black antelope, performing penance. Near them were two perfectly made divine bows named Śārṅga and Ajagava and two quivers which would never become empty. Prahlāda questioned them without knowing that they were Nara and Nārāyaṇa. The questioning ended in a contest. The hermit Nara stood up and taking the bow Ajagava began sending showers of arrows at Prahlāda. Prahlāda checked every one of them. The hermit made his fight more severe. Prahlāda also withstood it. At last pushing Nara back Nārāyaṇa came to the front. The fight between Prahlāda and Nārāyaṇa was fierce. In the end Prahlāda fell down, his breast being pierced by the arrow of Nārāyaṇa. Prahlāda realized that the hermit Nārāyaṇa was none but Viṣṇu. He praised Nārāyaṇa [Vāmana Purāṇa, Chapter 8].
    7) Other information.
    (i) On the occasion of the stripping of Pāñcālī of her clothes at the palace of the Kauravas, Pāñcālī cried, calling Nara and Nārāyaṇa. [M.B. Sabhā Parva, Chapter 68, Stanza 46].
    (ii) Arjuna and Śrī Kṛṣṇa were the rebirths of Nara and Nārāyaṇa. (See under Arjuna).
    (iii) It is stated in [Mahābhārata, Śānti Parva, Chapter 334, Stanza 9], that the hermit Nara was one of the four incarnations taken by Mahāviṣṇu in the Manuṣya yuga (age of man) of the Svāyambhuva Manvantara.
    (iv) It is mentioned in Padma Purāṇa, Uttara Khaṇḍa, Chapter 2, that, of the two viz. Nara and Nārāyaṇa, Nara was of fair complexion and Nārāyaṇa of dark complexion.
    (v) It was because of the curse of the hermit Bhṛgu that Nara-Nārāyaṇas took birth as Arjuna and Kṛṣṇa in the Dvāparayuga. [Devī Bhāgavata, Skandha 4].
    (vi) The meaning of the word ‘Nara’ is he who is not damaged. The universal soul named Nara has created water and so water got the name ‘Nāram’. Because he lives in that water which has the name Nāram, the universal soul got the name Nārāyaṇa. [Manusmṛti, Chapter 1 Stanza 10].
    (vii) For the other incarnations of Nara see under Raktaja.
     
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