Maha Mrutyunjaya mantra differences.

[Guest guest]

OM NAMAH SIVAYA

 

Learned members have been posting so many views on the mahA mrutyunjaya mantra. All these are highly interesting.

 

Here we should first remember that the available mantraas are having meanings from all corners, all angles. These are made in the angles of physics, chemistry, biology, sociology, botony, maths, devotion, knowledge or wisdom etc So whenever we look look to a mantra, it is to be analysed from all these angles and all those who walk on their respective angles, they will get satisfactory solutions.

 

One of the respected members of this group had asked me whether any mantra is there for kidney disease. This asking came when the postings on the mrutyunjaya mantra was going on. This mrutyunjaya mantra itself is for kidney, which nobody knew.

 

However, I wish to make the group members aware very little but something different from what is generally known or available. This is bit lengthy but still it is in the form of sootra – formula and it is yet to be defined further, explained further.

 

Also it is to be kept in view that such interpretations cannot be given thru written communications because it is a Sruti and to be heard directly from the person.

 

Om Triambakam yajAmyahE sugandhim pushtivardhanam, urvArUkamiva bandhanAt mrutyormukshIya mAmruta

 

Om - the name of God, the linga of God, the rUpa of God. The space, the sound. All these are the meanings (only few out of one lakh meanings)

 

Triambakam - three eyed (Siva tatwa)

 

Triambaka - three ambAs - amba, ambika, ambAlika

 

yajAmyahE - aham yajAmi - mE yaj karthA hU. I am sacrificing -putting in the hoMa fire – offering to the fire – agni.

 

su - superfine, good (e.g. sukumAr, suhAsini etc)

gandhim – with smell - which is having divine smell, carrying smell, odour.

 

pushti - (salubrious) health. (not only physical but mental, social also) dhAtu, veerya, bindu, shukra(shukla), rEthas

 

vardhanam - helping to increase, gets increased

 

urvArUkam - cucumber (kaddhu) (ur = hruday, heart, pUr, puri, place, space, world)

iva - this / these

bandhanAt - bondage

 

mrutyu - death

mrytyor - from death

muksheeya - attain liberation

mAmritam - ma + amrutam (muksheeyamAm amrutam)

 

Oh, the supreme three eyed Lord, I sacrifice, I offer the three ambAs, amba, ambika and ambAlika in the homa kuNda – to the fire. The (super) odour from this increases my health and it leads to clear the blockades in my body and I escape from the threat of death which would cause by that block.

 

While it is burning in the fire, it exhales sugandhim which is pushtivardhak. When I do the hOma with these ambAs all my bondages get disconnected just like how the ripen cucumber, matured cucumber, disconnect itself from its (mother) creeper, just like that, I get disconnected from all my bonding creepers, my father, my mother, my wife, my husband, my children, my house, my car, my wealth, my bank balance, my position, my pride, my prestige, my ego …… these are the creepers which bonds me to the creepers. When cucumber gets disconnected from its mother-creeper, neither the mother creeper is knowing it nor the cucumber knows it. Both the sides are fully unaware of

the process of getting disconnected. Just like that, I will get disconnected from this sansAr creepers. That is the state of amrutatwa.

 

[ Readers can recollect that BHISHMA went to kASi rAja. There the three sisters amba, ambika and ambAlika were proceeding towards king Saalwa to garland him as husband. At that time BHISHMA forcefully caught them, put them in his chariot and brought them to hastinApur.. They were presented to the king vichitravIrya. Vichitravirya was bed ridden with the sickness of rAjayashma. This is the disease TB. This means, these three ambAs are the medicines for TB. A person of nityabrahmachAri has to exercise some force to pluck these medicinal plants from the forest where he may have to face forceful opposition – a lot of plants, trees. (Or may be the roots of these plants are so deep, that you may have to word hard to pluck it without hurting it physically). Also these plants have to be plucked in their teen age. Means, tender plants and so aged plants may not be fruitful to prevent TB. These are the things to be studied.

 

My mind, where my body is in it, I am putting in the fire. Means, all my thoughts, all my deeds, I am performing looking into those three eyes. (Eye is the sun, sun is fire.).

Then also what I get, where I reach ? urvArUka miva bandhanAt mrutyor mukshIya mAmrutah

 

This body is urvArUka and it is bonded by the creepers (creepers as indicated above). ** This body is in the mind. I perform the yajya and put my mind in the homa kuNda. When my mind is put in the fire, automatically my body is also put in it because body is situated in the mind. Because my mind is always in search of the bonding creepers and that creepers are bonded my body.. Oh God, how funny it is, all these bonds I created, my mind created, are for my body only, alas, I never knew that. [just think, whatever we gather is for the body only

and do not gather anything for the mind] that is why I put this body in the yajya along with my mind to get liberated from all bonds and that is amrutatwa.

 

 

Respected reader may get a strong doubt about that how this body is in the mind’. Shall try to clarify this little more -

 

We are aware that sUkshma things are more powerful than sthUla. When we potentise a thing, for e.g. medicine, the effect increases. When paracetamol 250mg tablet is taken, if the fever is not gone, you have to take 500mg pills. Here the paracetamol is potentised. Means, it is made more powerful but the quantity of the chemical is not increased. The weight of both 250mg and 500mg could be same or may be less for 500mg, but the properties are potentised.

 

 

Bigger things cannot be accommodated in smaller thing. You cannot put a bucket in a cup. Your body is sthUla and mind is sUksma. Body is having the limitation of omnipresence.. You have to physically move to a place where you want to and therefore it cannot be everywhere at a time. But your mind is big and it can be present anywhere at any time, therefore it is bigger than body. Your mind is inside your body, it is outside your body, it in

Germany, in Italy, in US, in India, in this universe and beyond that. But body is not so. Thus body is situated in the mind and not in the reverse.]

 

Again –

 

Triambakam

 

The three ambAs, amba, ambika, ambAlika, according to AyuvEda AchAryas, this is available in three kinds, three varieties. First one is uthhama, second Sreshta and third one is viShishta, means, good, better and best.

 

The English name of this plant is small caltrops. This is abundantly growing in free soil, sandy soil, soil which is not sticky.

 

YajAmyahE

 

After burning this plant along with its root and fruit, the remaining ash (bhasma) is a medicine in AyurvEda.

 

Sugandhim

 

This plant is having very good odour / smell. The medicine made out of this plant is given to patients who is suffering from kidney disease, kidney cancer and those who became very weak due to excessive outflow of semen, vital energy (both men and woman).

 

urvAruK / urvAruka / urvArukam

 

ur = to upward, to upside, to push up, to push outside

 

vAruk / vAruka = va + a+ ri + ka = vAri + ka.

 

vAri means water.

 

Ka means kaph (kaf) kabha means drava means water(y). here kaf is one of the doshAs of the tridosha – (vAtha, pitha and kabha). [kam phalAdi kapha in AyurvEda]

The nature of kapha is watery, that is, drava.

 

The thing, the organ which does the job of segregating water from the watery, from the drava, and pushes it upward and or pushes out.

 

Iva = this or these (ithyAdi)

 

bandhanAt = block, blockade, block of, of block, gets blocked, non-functioning, stop functioning.

 

mrutyu = death, collapse, comma

 

mrutyor = from death, collapse

 

muksheeya = get liberated, gets cured, gets easy

 

maamrita: ma = no (negative)

a = no (negative ), means ‘yes’ positive.

Two negatives makes a positive. mrita = dead, amrita = which is having no death, which does not collapse, which does not die.

In the human body, the process of segregating water from watery matters and pushing out the waste, producing the chromosome/gene are done by kidney. Kidney blockades lead to mrutyu, death. This plant when used as a medicine, even inhaling of its smell / odour leads to clearing the non-functioning of kidney, malfunctionings of kidney, removes the blockades in the functions of kidney and thus brings back the patient from the mouth of death and the blockades in the place or in the atmosphere. The air has to have an easy passage in the atmosphere. If any blockade is there, air does not pass through easily. This will help the air becoming dirty. The odourness of Trimbakam

disposes off such blockades in the atmosphere as well as in the body and helps air (prAn) to easily pass in the atmosphere and in body.

 

When the air, breath, gets blocked, erson dies. When the air in the atmosphere gets blocked, not only person, but all creatures perish. This is mrutyu – death.

Triambaka – amba three . here the tri of triambaka is indicative of three. This might be giving us the meaning that this amba has to take for minimum three times, or at least three times in a day to get rid of this disease of kidney blockade or air blockade in the body. This is to be studied further. The kidney block is caused by air. There are five types of air (prAna, apAna, udAna, vyAna, samAna) in this the apAna is the reason for kidney

functions.

 

All the definitions, as a mrutyungaya mantra, in its pure BHAKTI form, as a mantra in its philosophical form, as a mantra in the physiological form, as a mantra in the biological form, as a mantra in the medicinal form, as a media for upAsana, all these are acceptable, all these are the best in their own ways, and as a karma by offering to the fire.

 

YajAmyaham

 

As a karma by offering into the homa –agni-, it is more than all above, because this has to be seen in two ways (1) offer to fire / agni in homa Kunda and (2) intake or eating.

 

While we eat, we are offering it to be agni, we are doing the yajya. When we eat these ambAs, we are doing the yajya – yagna. Yagna is not the meaning of whatever we put in the fire. Man has the fire in him at the entrance of his heart in the form of vaishwAnara agni.

 

 

aham vaishvAnaro bhUthwA, prAninAm dEha mAshrita :

 

hE Arjun, in all the living beings, I am living in the form of vaishwAnara agni

 

 

Thus, whatever we eat, we are offering the things to the fire (agni) and therefore it is a yajya. We are doing a yajya by eating. When we eat these ambAs we are doing yajya.

 

sugandhim pushtivardhanam - It is not only having good odour but that odur itself is sufficient to pushtivardhan.. Here pushti is not to be construed to healthy body. Pushti comes when one is having thushti. For thushti, pushti is to increase. Pushti increase when the semen/gene is saved or celibacy is observed. It is known fact that importance of keeping celibacy cannot be told by words. It is this dhAtu or pushti which helps human beings to have happiness, diseaselessnes, beauty, handsome, courage, force, strength, concentration,

eyesight, hunger, patience etc etc . That pushti –dhAtu- increases, so it is pushtivardhanam.

 

urvAruka ; ur means place . The ur sound of the word coimbatur , sholapur etc indicates ur means place. For human being, the ur is his body. Body is the kshEtra, says in Bhagwat Gita. [ idam kshEtra kountEya ]

 

vAruka = vAran karna. vAran means nivAraN, nivaraN karna. Finish off, dispose off. Thus ur means place and ur means body. So, both vyashti and samasthi.

 

What is being disposed off…? BandhanAt, means, the blockades in the body.

 

 

To see this in the devotional – bhakti – way : Understanding the mahA mrityunjaya mantra : Triambakam refers to the three eyes of Lord siva. Tri means three and mabakam means eyes. Three ambAs is also menas, mother. Saraswati, lakshmi and gouri.

 

yajAmahE - we sing thy praise. Sugandhim – refers to His fragrance (fragrance is felt in the presence of knowledge).

 

Pushtivardhanam - pushti means pUshan, the inner impeller of all knowledge and is thus symbolizes knowledge – bodha. The factor helps to increase this pUshan.

 

urvArukamiva - urva means ‘vishal’ or big and powerful or deadly. aarUkam means disease.

 

Bandhanant - means bound down.. When read with urvArukamiva – will give the meaning that ‘ I am bound down by deadly and overpowering diseases.

 

So in the BHAKTI form this mantra is fine for devotees.

For cleansing the mind, this mantra is fine

This mantra has the solution for a nephrologist. This mantra has the solution for a mathematician. This mantra has the solutions for a chemist, for a biologist, for a physicist, for a psychologist .

 

 

 

SARVAM SIVA MAYAM

 

 

 

Own a website.Get an unlimited package.Pay next to nothing.* Click here!.

1 of 1 File(s)

 

 

 

 

 

MAHA MRUTYUNJAYA MANTRA.doc