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Maha Mrityunjaya Siddhi

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I was suggested by an astrologer to attempt to ask Lord Shiva for the Maha Mrityujyana Siddhi because of the crazy life I have been leading and so that I can help others to relieve their suffering.


I am writing to see if there was any way at all that you could provide to me the proper ritual/mantra information so that I may chant the Maha Mrityunjaya 125,000 or more times. I do not want to undertake the practice without knowing I will be following the proper prescriptions for chanting and rituals that must be done.


There are many different kinds of information online but nothing that is complete, and I really only need the instructions on the Maha Mrityunjaya mantra discipline and nothing else.


I should add that I truly do not have any money to purchase books or pay someone for this information.


If someone could grace me with this, I would be so greatful. I am so eager to get started on this.


Please let me knowif any of you know this information, or have a way that I may obtain it for free



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Blessings to you for this suggestion!

I hope you did not think that I was implying that YOU would charge money. I literally spent 6.5 hours searching the computer today to find out this information, which I only found a book that contains the pracitce that costs $30.00...I was saying that so that someone would not suggest to me to buy a book for it! That is all..

I hope I did not offend you. I am simply soooooo excited to do this, I cannot tell you. Did you say I have to wait a whole week?? Oh that is soooo long! I wish to start immediately!!


I understand it is not something easily obtained, and is only granted if Shiva wishes so. Besides, my desire to perform it is not so much to obtain anything from it, but I feel it will on its own release me from things that are harming me from the past, and hopefully can also destroy my desire for enlightenment, since this desire has already been harming me in order to teach me not to desire it.


I feel it is the way to culminate my 9 years of saturating my mind with this mantra on the subconscious.


So whatever kind of real and proper worship you can sugest to me, I would be eternally greatful!

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Thank you. I appreciate your time on that.

However, it seems there is some portions that are missing from the practice on that page. For 12,500 are supposed to be offered to ancestors, some to the fire, and others to water.

It is these portions that I am missing..the specifics of how to do it exactly.

When to begin reciting, etc.

Do you know how I may obtain informatino on these parts?

Would an ordinary priest know the sadhana well?

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Homa - 10% of Jap(1.25 lacs)

Marjap - 10% of Homa

Tarpan - 10% of Marjan


How to do - already given


When to begin - Any good monday with siddh mahurat (Shravan Somvar is THE BEST)


Divide your japp into 40 days long procedure. Sleep on floor, DOnt take salt, Maintain celibacy, Eat one time (veg), DOnt talk much to other(restrict), Do on Bhram time(early morning), Buffer with Guru mantras.


Sankalp is very necessary. Ganesh & then Guru poojan before start is necessary.


P.S - Driving cant be learnt by reading & consulting. You have to drive it on your own. After taking sankalp - God would keep on giving insights.


Dhruv Bhura

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Dearest DhruvBhura,

Thank you so much for this advice. Words cannot express my gratitude! I spent so long trying to get this information. I have already been initiated to the mantra 2 years ago, and I was thinking of doing the sadhana just the other day and then someone suggested it to me. Now I feel God/Guru has instructed me to complete it.


I hope you will forgive my ignorance when I explain to you that I am in fact a westerner, and I am not familiar with some details. Would it be ok to ask you some questions? I beg you to help me, since you seem to be knowledgeable. I apologize in advance for the amount of questions.


Since I am unfamiliar with the details of performing a Ganesha and Guru puja. Would it be sufficient if I were to sing some hyms to Ganesha beforehand in front of a candle and some incense? Same with my guru?


Do the offerings have to be done in a particular order? Do the FIRST 1250 have to be offered to the homa? Or can it be the last ones?


Also, How does one offer to the ancestors? Can it be done mentally? What objects should be offered? When?


Is it totally necessary to begin this sadhana in the early AM? Of course the meaning and importance of doing so is obvious. But I ask because I do have health issues and the doctor recommendation is to sleep well past 8AM so that my body metabolism can normailize. Many hours of sleep are necessary to recover now. What do you think about this situation? Is it possible to begin the recitations later in the morning? Can I split them up, say do a few hours between 10am and 12noon. And do the rest in the evening? (I know 10-12 is not such a good time) Please help me.


Is the mantra to be used only Om Trayambakam Yajamahee...or must I use the FULL mantra?


The other issue that seems to be preventing me from starting (in my mind) is the actual fire offering/homa. Is it after 12,500 recitations that I should prepare a pujari to perform some small ceremony for me since I am not familiar on my own? What type would be sufficient? What needs to be done with this? Is it the Maha Mritunjaya homa that needs to be done?


Since I do not have a Shiva Lingam in my possession, is it ok to BORROW a shiva lingam from the temple, if they will allow it and then return it afterward?

Or is this a bad idea?


Also, where can I get a Madhuroopen Rudraksha? Are these malas VITAL to attain the siddhi? Can there be any exclusions? (I ask also because an astrologer in another post suggested that I do not spend a lot of money on elaborate things for puja and ritual and that I keep things really simple.)



You also said that it should be started on any good Monday with siddh mahurat (Shravan Somvar is THE BEST) Could I trouble you to suggest to me when that would be and if it is coming up? )My birthday is May 1, 1975 Skokie Illinois, 23.22 daylight savings time, if you need that I do not know.


I am having a Rahu puja and Sani puja in my home on August 5th on my birthstar day of Uttradam. That pujari has suggeted I chant 18,000 Rahu mantras along with 23,000 Sani mantras to alleviate my issues. If I were to take this sadhana instead, do you think that I would still need to perform the Rahu and Sani Santi pariharam's? Would this be a good day to take up the Sadhana? Yet it is a Wednesday.


Of course, I want to complete this in the way that will provide the most benefit. I hope that you can please help this completely ignorant God lover to do the proper things in the proper way.


Your time and attention is sacred to me.

Blessings to You...

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Correction -

Homa - 10% of Jap(1.25 lacs)

Tarpan - 10% of Homa

Marjan - 10% of Tarjan


Would you be able to call me - I will PM my number.

Still trying to give you proper written format of doing sadhana.


You are heading in correct direction.



Dhruv Bhura

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Your last reply has brought me to tears.

I would be so greatful if you could help me.

I have so many problems in life. I dont know what to do anymore.


I want so badly for this sadhana to fix my health problems at the very least. I strive for mental balance every day, and only sometimes achieve it.


I am trying to find everywhere a Parad Shivaling to do this with, and yet, I do not have access to one. They can only ship from India, and it will take several weeks to get and I wish to start as soon as possible. I hope maybe I could start on August 5th, when the pandit will come to my home and do the ganesh/Rahu and Sani homa. But you will guide be best, I am sure.


I would appreciate it if you would PM your number. I very much need direction on this to do the worship with perfection. I hope you will not be alarmed when the voice you hear is that of a woman.


I will call you when it is convenient for you. So many blessings...

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Well, It is an interesting story...

She is the first "guru" I met...but is not my Guru. I feel that seeing her helped me to find my Guru. Years went by and I did not see her, for I found my Guru, Ammachi.

Then, I had a desire that I wished to be initiated into the Mrityunajaya mantra. Sometime later, I was seeing this Guru again for the first time in about 6 or 7 years. During that visit, the group was informed that our darshan for that day included initiation into the Mrityunjaya mantra.

I was ecstatic...for my prayer had gotten answered.

Now here I am with a fleeting thought to do this sadhana, and suddenly someone is telling me to complete it.

I feel it is something I need to do as soon as possible.


Amma Sri Karunamayi


Please tell me when is a good time to call.

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I also found this..

It seems to be imperative to attain the Siddhi! I guess my 15 hours of searching has paid off somewhat!

This is the most important line of what is written below, I feel.

"Know this as certain, that the Mantra is futile without Yoga and the Yoga is futile without the Mantra."



On the Yoga and Mantra Siddhi


1. Himâlayâ said:--"O Mahes'varî! Now tell me the Yoga with all its Amgas (limbs) giving the knowledge of the Supreme Consciousness so that, I may realise my Self, when I practise according to those instruetions.


2-10. S'ri Devî said:--"The Yoga does not exist in the Heavens; nor does it exist on earth or in the nether regions (Pâtâla). Those who are skilled in the Yogas say that the realisation of the identity between the Jivâtma and the Paramâtmâ is "Yoga." O Sinless One! The enemies to this Yoga are six; and they are last, anger, greed, ignorance, vanity and jealousy. The Yogis attain the Yoga when they become able to destroy these six enemies by practising the accompaniments to Yoga. Yama, Niyama, Âsana, Prânâyâma, Pratyâhâra, Dhâranâ, Dhyâna, and Samâdhi, these are the eight limbs of Yoga. Yama includes Ahimsâ (non-injuring; non- killing); truthfulness; Asteyam (non-stealing by mind or deed) Brahmacharya (continence); Dayâ (mercy to all beings); Uprightness; forgiveness, steadiness; eating frugally, restrictedly and cleanliness (external and internal). These are ten in number. Niyama includes also ten qualities:--(1) Tapasyâ (austerities and penances); (2) contentment; (3) Âstikya (faith in the God and the Vedas, Devas, Dharma and Adharma) (4) Charity (in good causes); worship of God; hearing the Siddhântas (established sayings) of the Yedas; Hrî or modesty (not to do any irreligious or blameable acts); S'raddhâ (faith to go do good works that are sanctioned); (9) Japam (uttering silently the mantrams, Gâyatrîs or sayings of Purânas) and (10) Homam (offering oblations daily to the Sacred Fire). There are five kinds of Asanas (Postures) that are commendable: Padmâsan, Svastikâsan, Bhadrâsan, Vajrâsan and Vîrâsan. Padmâsan consists in crossing the legs and placing the fact on the opposite thighs (the right foot on the left thigh and the left foot on the right thigh) and catching by the right hand brought round the back, the toes of the right foot and catching by the left hand brought round the back the toes of the left foot; sitting then straight and with ease. This is recommended by the Yogis (and by this one can raise oneself in the air).


N. B.--The hands, according to some, need not be carried round the back; both the hands are crossed and placed similarly on the thighs.


11-20. Place the soles of the feet completely under the thighs, keep


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the body straight, and sit at ease. This is called the Svastikâsan. Bhadrâsan consists in placing well the two heels on the two sides of the two nerves of the testicle, near the anus and catching by the two hands the two heels at the lower part of the testicles and then sitting at ease. This is very much liked by the Yogis. Vajrâsan (diamond seat) consists in placing the feet on the two thighs respectively and placing the fingers below the thighs with the hands also there, and then sitting at ease. Vîrasan consists in sitting cross on the hams in placing the right foot under the right thigh and the left foot under the left thigh and sitting at ease with body straight.


Taking in the breath by the Idâ (the left nostril) so long as we count "Om" sixteen, retaining it in the Susumnâ so long as we count "Om" sixty-four times and then exhaling it slowly by the Pingalâ nâdi (the right nostril) as long as we count "Om" thirty-two times. (The first process is called Pûraka, the second is called Kumbhaka, and the third is called Rechaka). This is called one Prânâyâma by those versed in the Yogas. Thus one should go on again and again with his Prânâyâma. At the very beginning, try with the number twelve, i. e., as we count "Om" twelve times and then increase the number gradually. to sixteen and so on. Prânâyâma is of two kinds:--Sagarbha and Vigarbha. It is called Sagarbha when Prânâyâma is performed with repeating the Ista Mantra and Japam and meditation. It is called Vigarbha Prânâyâma when "Om" is simply counted and no other Mantram. When this Prânâyâma is practised repeatedly, perspiration comes first when it is called of the lowest order; when the body begins to tremble, it is called middling; and when one rises up in the air, leaving the ground, it is called the best Prânâyâma. (Therefore one who practises Prânâyâma ought to continue it till he becomes able to rise in the air).


21-30. Now comes Pratyâhâra. The senses travel spontaneously towards their objects, as if they are without anyone tos check. To curb them perforce and to make them turn backwards from those objects is called "Pratyâhâra," To hold the Prâna Vâyu on toes, heels, knees, thighs, sacrum genital organs, navel, heart, neck, throat, the soft palate, nose, between the eyebrows, and on the top of the head, at these twelve places respectively is called the "Dhâranâ." Concentrate the mind on the consciousness inside and then meditate the Ista Devatâ within the Jîvâtmâ. This is the Dhyâna. Samâdhi is identifying always the Jîvâtmâ and Paramâtmâ. Thus the sages say,(Samâdhi is of two kinds (1) Samprajñâta, or Savikalpak and (2) Nirvikalpak. When the ideas


p. 720


the Knower, Knowledge and the thing Known, rernain separate in the copsciousness and yet the mind feels the one Akhanda Sachchidânanda Brahma and his heart remains, there, that is called Samprajnâta Samâdhi; and when those three vanish away and the one Brahma remains, it is called Asamprajnâta Samâdhi). Thus I have described to you the Yoga with its eight limbs. O Mountain! This body composed of the five elements, and with Jîva endowed with the essence of the Sun the Moon, and the Fire and Brahma in it as one and the same, is denominated by the term "Vis'va." There are the 350,000 nâdis in this body of man; of these, the principal are ten. Out of the ten again, the three are most prominent. The foremost and first of these three is Susumnâ, of the nature of the Moon, Sun, and Fire, situated in the centre of the spinal cord (it extends from the sacral plexus below to the Brahmaradhra in the head at the top where it looks like a blown Dhustûra flower). On the left of this Susumnâ is the Idâ Nâdî, white and looking like Moon; this Nâdî is of the nature of Force, nectar-like. On the right side of the Susumnâ is the Pingalâ Nâdî of the nature of a male; it represents the Sun. The Susumnâ comprises the nature of the all the Tejas (fires) and it represents Fire.


31-41. The inmost of Susumnâ is Vichtrâ or Chitrinî Bhûlingam nâdî (of the form of a cobweb) in the middle of which resides the Ichchâ (will), Jñâna (knowledge) and Kriyâ (action) S'aktîs, and resplendent like the Millions of Suns. Above Him is situated Hrîm, the Mâyâ Vîja Harâtmâ with "Ha" and Chandravindu repesenting the Sound (Nâda). Above this is the Flame, Kula Kundalinî (the Serpent Fire) of a red colour, and as it were, intoxicated. Outside Her is the Âdhâra Lotus of a yellow colour having a dimension of four digits and Comprising the four letters "va", "s'a", "sa", and "sa". The Yogis meditate on this. In its centre is the hexâgonal space (Pîtham). This is called the Mûlâdhâra for it is the base and it supparts all the six lotuses. Above it is the Svâdhisthâna Chakra, fiery and emitting lustre like diamond and with six petals representing the six letters "ba", "bha", "ma", "ya", "ra", "la". The word "Sva" means "Param Lingam" (superior Male Symbol). Therefore the sages call this "Svâdhisthân Chakram. Above it is situated the "Manipura Chakram" of the colour of lightning in clouds and very fiery; it comprises the ten Petals, comprising the 10 letters da, dha, na, ta, tha, da, dha, na, pa, pha. The lotus resembles a full blown pearl; hence it is "Manipadma." Visnu dwells here. Meditation here leads to the sight of Visnu, Above it is "Anâhata" Padma with the twelve petals representing, the twelve letters Ka, Kha, Gha, m###, (cha), (chha), (Ja), (Jha,) Îya, ta, and tha. In the middle is Bânalingam, resplendent like


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the Sun. This lotus emits the soutid S'abda Brabma, without being struck; therefore it is called the Anâhata Lotus. This is the source of joy. Here dwalls Rudra, the Highest Person."


42-43. Above it is situated the Vis'uddha Chakra of the sixteen petals, comprising the sixteen letters a, â, i, î, u, û, ri, ri, li, lri, e, ai, o, ar, am, ah. This is of a smoky colour, highly lustrous, and is situated in the throat. The Jîvâtmâ sees the Paramâtmâ (the Highest Self) here and it is purified; hence it is called Vis'uddha. This wonderful lotus is termed Âkâs'a.


44-45. Above that is situated betwixt the eyebrows the excedingly beautiful Ajñâ Chakra with two petals comprising the two letters "Ha," and Ksa. The Self resides in this lotus. When persons are stationed here, they can see everything and know of the present, past and future. There one gets the commands from the Highest Deity (e. g. now this is for you to do and so on); therefore it is called the Ajñâ Chakra.


46.47. Above that is the Kailâs'a Chakra; over it is the Rodhinî Chikra. O One of good vows! Thus I have described to you all about the Âdhâra Chakras. The prominent Yogis say that above that again, is the Vindu Sthân, the seat of the Supreme Deity with thousand petals. O Best of Mountains! Thus I declare the best of the paths leading to Yoga.


48. Now bear what is the next thing to do. First by the "Pûraka", Prânâyâma, fix the mind on the Mulâdhâra Lotus. Then contract and arouse the Kula Kundalinî S'aktî there, between the anus and the genital organs, by that Vâyu.


49. Pieme, then, the Lingams (the lustrous Svayambhu Âdi Lingam) in the several Chakras above-mentioned and transfer along with it the heart united with the S'akti to the Sahasrâra (the Thousand petalled Lotus). Then meditate the S'aktî united with S'ambhu there.


50-51. There is produced in the Vindu Chakra, out of the intercourse of S'iva and S'aktî, a kind of nectar-juice, resembling a sort of red-dye (lac). With that Nectar of Joy, the wise Yogis make the Mâyâ S'aktî, yielding successes in Yoga, drink; then pleasing all the Devas in the six Chakras with the offerings of that Nectar, the Yogi brings the S'aktî down again on tho Mûlâdhâra Lotus.


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52. Thus by daily practising this, all the above mantras will no doubt, be made to come to complete success.


53-54. And one will be free from this Samsâra, filled with old age and death, etc. O Lord of Mountains! I am the World Mother; My devotee will get all My qualities; there is no doubt in this. O Child! I have thus described to you the excellent Yoga, holding the Vâyu (Pavana Dhârana Yoga).


55. Now hear from Me the Dhârânâ Yoga. To fix thoroughly one's heart on the Supremely Lustrous Force of Mine, pervading all the quarters, countries, and all time leads soon to the union of the Jîva and the Brahma.


56-58. If one does not quickly do this, owing to impurities of heart, then the Yogi ought to adopt what is called the "Avayava Yoga." O Chief of Mountains! The Sâdhaka should fix his heart on my gentle hands, feet and other limbs one by one and try to conquer each of these places. Thereby his heart would be purified. Then he should fix that purified heart on My Whole Body.


59-62. The practiser must practise with Japam and Homam the Mantram till his mind be not dissolved in Me, My Consciousness. By the practise of meditating on the Mantra, the thing to be known (Brahma) is transformed into knowledge. Know this as certain, that the Mantra is futile without Yoga and the Yoga is futile without the Mantra. The Mantra and the Yoga are the two infalliable means to realise Brahma. As the jar in a dark room is visible by a lamp, so this Jîvâtmâ, surrounded by Mâyâ is visible by means of Mantra to the Paramâtmâ (the Highest Self). O Best of Mountains! Thus I have described to you the Yogas with their Angas (limbs). You should receive instructions about them from the mouth of a Gura; else millions of S'âstras will never be able to give you a true realisation of the meanings of the yogas.


Here ends the Thirty-fifth Chapter of the Seventh Book on the Yoga and the Mantra Siddhi in the Mahâ Purânam S'ri Mad Devî Bhâgavatam of 18,000 verses, by Maharsi Veda Vyâsa.

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