Para el ser vivo la muerte es cierta, y para el muerto el nacimiento es una realidad.

Dado que la muerte es definitiva para todo ser viviente, el Bhagavad Gita ordena al buscador a aspirar por ese estado de liberación después del cual no hay retorno al renacimiento. Esto significara un estado inmortal debido a que mientras el nacimiento conduce eventualmente a la muerte, el que no nace no tiene que morir. De entre los caminos de la devoción que conducen al estado sin muerte, Krishna habla acerca del camino de la contemplación (Jnana Yoga) y acerca del camino de la acción (Karmayoga); todas las acciones, dice Él finalmente conducen al conocimiento.

Para el hombre común, cuyos sentidos y deseos esta enraizados en este mundo y quien además se muere por obtener resultados, las escrituras sagradas de India (Vedas y Upanishads) describe varios tipos de devoción. Dentro de estos caminos, el Maharudrabhisheka se menciona como de gran valor, y esto nos conduce al Mantra Mahamrityunjaya: Om tryambakam Yaha- mahe Sugandhim Pushti Vardhanam Urvarukam Iva Badhat Mrytor Mukhshiya Ma Amrutat (El instrumento que sin duda alguna conquista a la muerte).

Nosotros propiciamos al dios de los tres ojos (Surya, Chandra y Vahi de fuego), aquel cuya gracia y compasión flota muy lejos incrementado la cosecha de alimentos y salud. Nosotros le rezamos a Shiva para que nos libere de la muerte (el ciclo nacimiento-muerte) así como la fruta madura es cortada de la planta, pero, no para desprendernos de la inmortalidad. Mrytyunjaya es uno de los muchos nombres del señor Shiva. Rudra Shiva es conocido como el destructor o trasformador del universo en la edad de Pralaya (la internalización final del universo creado dentro de su propio origen que es Dios).

Debido a este rol de Shiva, también se le llama Mahakal, como uno de los doce Jyotirlingas, es presentado en ujjjain como Mahakaleshwara. A primera vista, adorar al destructor como el medio de alcanzar la inmortalidad parece ser contradictorio, sin embargo Shiva como Rudra es uno de un conglomerado de Ekadesh Rudras y Krisna en el Gita se identifica a si mismo con Shankar entre los Rudras.

Al momento de la creación el sin forma, sin atributos, Dios a través de la interpolación de su propia maya asumió tres formas subordinadas a las tres naturalezas o formas: Brahma el creador (rajásica), Vishnu el preservador (sátvica) y Maheswara el destructor (tamásica). Esas tres manifestaciones de Dios, la Trimurti , actúa de acuerdo a su naturaleza y Dios (Brahman) está incluido en ellas, pero siendo infinito Él no está confinado dentro de esta trinidad. Abarcando esta trinidad, Dios (Brahman) se extienda mucho más allá y permanece incompresible para la mente o para ser descrito. Esta es la razón por la que las sagradas escrituras se refieren a esto como: “TAT” y substraen toda entidad identificable y conocida en el universo como: “NETI, NETI” (no es esto, no es esto) y se refieren a TAT lo cual es solamente visto y experimentado por una alma autorrealizada (Jivanmukta).

Tat se menciona dentro de los Vedas: “Mahavakya tat tvam asi” (esa tu arte), dentro del Guru Strota como: “Tat padam darishitam yene (guru a través de quien el estado tat fue expuesto para iluminar el shishya y a través del cual el Gita dirige al buscador (ch15): “Tatah padam tat parimargitayam. Se dirige uno al señor Shiva en estos términos dentro del Gayatri Matra: Om tat purushaya vidmahe maha-devaya dhimahi tano rudrah prachodayat (ese tat Purusha que reside e nuestros corazones, meditamos en Mahadev, que Rudra pueda impulsar nuestro intelecto hacia Él). Shiva es por lo tanto adorado como el Dios infinito y toda compasión- en donde se funde finalmente y alcanza la inmortalidad. Esta es la razón por la cual Shiva es adorado como Mrityunjaya (cuya gracia guía al buscador a la inmortalidad). Así como el Gayatri Mantra ofrece adoración al sol, el Mrityunjaya busca la bendición de Shiva para alcanzar la inmortalidad.

Existen muchos mantras para prevenir los males como la muerte y otros sufrimientos que nos son dados en las sagradas escrituras de los Hindúes. Esos mantras son de varias clases pero el Mantra Mrityujaya ha sido alabado en las sagradas escrituras como el mejor. Este mantra es dedicado al señor Shiva y esta incluido en el Rig Veda (libro 7 de mandala, capitulo 59; y necesita de iniciación para alcanzar poderes) y en el Yaajur Veda(3-60) indicando que es una eseñanza que fue recibida por Maharishi Vasistha (el Kula Guru de Bhagavan Sri Ramachandra.

Cualquiera puede recitar este mantra y obtener buena salud, liberarse de la esclavitud de la muerte y otros problemas.

Esta es la más grande panacea para todos los males y puede ser recitado en cualquier momento como cualquier otro Maha-Matra. Los ritos de preparación deberán ser estudiados de cualquier libro sobre rituales (Karma-kada). Sin embargo, Nyasa es el método más simple de recitar el mantra para derrotar aún al más grande de los males. Nyasa es el método de protegerse uno mismo mediante la colocación de las partes del mantra en cinco partes del cuerpo.

Esas partes del cuerpo son los centros cruciales de la energía espiritual: Rishi (hurí/ maestro del mantra), cabeza (siras). En este caso el maestro es Maharishi Vasistha, channdah (compás), el cual técnicamente es muy especifico para cada mantra, boca (mukha). Este mantra védico esta en Anusthub chandah. Este es un compás que tiene 4 pies (feet) de 8 sílabas cada uno haciendo que el compás total sea compuesto de 32 sílabas. Se puede notar que cualquier cambio en el compás causara una distorsión en el channdah y la vibración del mantra se arruinara. Devata es la deidad del mantra- corazón (hridaya). En este caso la deidad es el señor Shiva y se le menciona como: “Sri Mrityunjaya Tryambakeswara devata”, el Jyotirlinga, la sílaba origen que creo el mantra y contiene el mantra en si mismo, como la semilla que crea el árbol (Bija)- Organo sexual (linga). Hay algunas opiniones acerca de esto, pero la más apropiada la da Kahola Rishi como “haum”. El poder físico del mantra como madre (Shakti)- compás (pada). Es el que da la dirección. En este caso la shakti es Devi Amriteswari, y se dirige uno a ella como “hrim”.

El mantra Mahamtityunjaya le fue enseñado por Shiva a Sukacharya el Dios de los demonios  después de que salió victorioso en la imposible prueba de colgar boca debajo de un árbol durante 20 años (es el periodo de Vimsottari dasa) con humo soplado dentro de el desde una hoguera bajo el. Aun Brihaspati estaba conmocionado con el prospecto de tan terrible penitencia y calmadamente permaneció observando como Sukracharya acepto el desafió de Indra y salió victorioso.

Definición Tapaswi Yoga.-  Desde que Sukracharya (Venus en la astrología) superó la penitencia Él fue glorificado como el Tapawi Raja (el rey de la disciplina espiritual y penitencia). La definición de Tapaswi Yoga viene de esta penitencia como saturno (penitencia a y trabajo duro, con dificultad), humo soplado en su nariz y otras formas de tortura infligidas de forma personal) y Venus (deseo y renunciación) deben venir juntos para definir la habilidad personal del Tapaswi. Después de esta penitencia Shiva enseñó el mantra a Sukracharya, quien bajo obligatorias circunstancias tuvo que enseñarlo al hijo de Brishaspati, y así fue como los también los dioses aprendieron el mantra.

Este mantra fue dado a Vasistha Maharishi para el bienestar de este mundo. El mantra y explicación dada por Sukracharaya a Rishi Dadhicha cuando su último cuerpo fue cortado y arrojado por Raja Kshuva estás registrado dentro del Shiva purana. Sukracharya dijo” O dadhich, yo ore al señor Shiva y te di el upadesa (aviso/sabiduría/enseñanza) del gran Mrityunjaya mantra.

El mantra se encuentra dentro del Austhub Channdah y según esto, esta dividido en 4 compás compuesto de 8 sílabas cada uno. Suhracharya dijo: el primer compás es y siginifica: nosotros adoramos o catamos alabanzas al señor tryambaka. Tryambakam es el hombre del señor Shiva como el padre de los 3 mundos: bhur, buba y svarga. El es el padre y señor de los 3 mandalas: Surya, Soma y Agni. El es maheswara, el señor de los 3 modos (gunas): sátvico, tamásico y rajásico. El es el sadashiva, el maestro de los 3 tatvas: atma, vidya y shiva. El es el padre (causa y efecto) de las 3 energías (fuego): aavahaniya, garhapatya y dakshinagni. El es el padre de toda la creación física a través del las 3 murthi butha: sólido (prithvi), líquido (jala) y energía (tejas o agni). El es el señor de los 3 cielos creados por el dominio de los 3 modos. Rajásico (Brama), sátvico (Vishnu) y tamásico (Shiva). Conocido por ser el sin forma (nirakara). Sadashiva como Él está por encima de este mundo y es su Maheswara. Esta es la primer parte del mantra (compuesto de 8 sílabas). El segundo compás es sugandhim y se refiere a la fragancia de la flor que se esparce en todas direcciones, y de forma similar Shiva está presente dentro de toda la creación, en ambos animados e inanimados, en todas las formas de existencia (bhutas), de los 3 gunas (naturaleza de la creación como es: sátvico, rajásico y tamásico), en los 10 indriyas (5 sentidos y 5 órganos de acción), en todos los dioses (33 dioses son la fuente de toda iluminación, y los gunas (anfitrión de los semi dios). Shiva existe y penetra como el alma iluminada y es su esencia. Pusti vardhanam siginifica que: en la interna morada del espíritu (atman), el purusha Shiva es el real sustentador de la naturaleza (y no al contrario como toda la gente lo percibe). Iniciando con el mahatatva (estado primigenio de la materia o energía) y hasta las partes individuales de la creación, el total sustento de los seres físicos creados (ambos inanimados e inanimados) se lleva a cabo por la conciencia imperecedera. Tú, yo, Brama, Vishnu, los munis y aún Indra y los dioses son sustentados (por el alma y esto es Él). Aceptando que la conciencia divina (alma de Shiva) es el sustento de la naturaleza (prakriti), Él es Pusti vardhana.

Las siguientes 2 partes consisten de 16 sílabas y significan: Prabhu así como la fruta madura es retirada de la enredadera de la misma manera nosotros podemos ser liberados de la muerta y por el amor de la inmortalidad, El dios Rudra es como el amrita (néctar de la inmortalidad). Aquellos que lo adoran a Él con buenas acciones, penitencia, repetición del nombre, meditación, contemplación, oraciones de alabanza, seguramente renovaran su vida y vigor. La potencia de la fuerza de la verdad (en este mantra) es tal que el señor Shiva liberara definitivamente al devoto de la esclavitud de la muerte ya que Shiva mismo es el dador de la esclavitud y de la liberación. Este es el Mritasanjivani mantra y tiene el poder de resucitar y rescatar de la muerte y de grandes males. Tú deberías adorar a Shiva y repetir este mantra.

El agua santificada con este mantra debe ser bebida todo el tiempo (nota del autor.- es bien sabido que el rosario de rudraksha se coloca en un vaso de agua después de haber sido sostenido en la palma de la mano durante la recitación del mantra, esta agua es bebida durante el día).

Oblaciones efectuadas en el fuego del culto con este mantra son muy purificante.

Meditación

Ahora les enseñare la forma de meditar con este mantra, y diciendo eso Sukracharya empezó a recitar las estrofas para la meditación en el señor Shiva: el mantra Maha Mrityunjaya. Existen otras formas de meditar dadas de otros textos y son dadas a conocer para aumentar su conocimiento.

El número de repeticiones basado en las enseñanzas de sri Harihara  Prasa Marga: .- Les indicamos que este mantra debe ser recitado 8,000 veces durante un periodo de 40 días. La recitación de 108 matras durante 40 días durante la mañana y tarde cumple con este requerimiento. Para otros propósitos, un mayor número de repeticiones es requerido. Después de encender la lámpara y sentarse en una posición de yoga (preferentemente flor de loto, la cual se muestra en la foto del señor Shiva) con la mirada hacia el oriente. Recita el mantra 108 veces (un rosario o japamala) o sus múltiplos en cada sentada. Este es el más grande trabajo de Maharishi Vashista. Antes de comenzar la repetición del mantra recita el mantra al eterno espíritu de Maharishi Vasistha solicitando su bendición y guía. Después realiza el Rudrabhishek (ritual ofrenda del Panca-amrita o de las 5 formas de néctar: miel, ghee, curd, leche y agua) sobre el shivalingam.

Comprensión del mantra Maha Mrityujaya

Es muy importante entender el significado de las palabras ya que estas hacen la repetición llena de significado y adelantan los resultados.

OM.- no está enunciada en el Rig Veda, pero tiene que ser agregada al principio de todos los mantras como se menciona en un principio en el mantra dirigido a Ganapati. Este mantra esta indicado en el libro de oraciones: Maharishi Jaimini´s Upadesa Sutra.

TRYAMBAKKAM.- se refiere a los 3 ojos del señor shiva. TRYA significa “tres” y AMBAKAM significa ojos. Esos 3 ojos o fuentes de iluminación son la Trimurti o las 3 primeras deidades: Brama, Vishnu y Shiva y los 3 AMBA (también significan madre o shakti: Saraswati, Lakshmi y Gouri). Así en esta palabra, nos estamos refiriendo a Dios como: Omnisciente (Brama), Omnipresente (Vishu) y Omnipotente (Shiva). Esta es la sabiduría de Brihaspati y es referida al señor Duttatreya (que tiene las cabezas de Brama, Vishnu y Shiva).

Yajamahe.- significa: nosotros cantamos la alabanza.

SUGANDHIM.- se refiere a su fragancia (de conocimiento, presencia y fuerza) que es la mejor y siempre se extiende en el entorno. Fragancia se refiere a la felicidad que obtenemos del conocimiento, viendo o sintiendo sus virtuosas acciones.

PUSTI VARDHANAM.- Posan se refiere a Él cómo el sustentador de este mundo y en su forma, Él es el padre de todo. Posan es también el interno impulsor de todo el conocimiento y es Savitur ó el sol y también simboliza a Brama el omnisciente creador. De esta manera Él es también el padre (genitor) de todo.

URVA AROKAMEVA.- Urva significa vishal o grade y poderoso o mortífero. Aarookam significa enfermedad. Así urvarooka significa mortífero y mortalmente todopoderoso. Las enfermedades son también de 3 clases y son causadas por la influencia (en lo negativo) de los 3 modos (gunas), y son: ignorancia (avidya), mentira (asat, algunas veces pensamos que Vishnu está en todos lados, pero nosotros fallamos al percibirlo a Él y somos guiados por nuestra vista y otros sentidos), y debilidad (shadripu, una limitación de su cuerpo físico y Shiva es todo poderoso).

BANDANAN.- Significa brincando hacia abajo. Así leemos con urvarookameva, esto significa: yo estoy cayendo hacia abajo debido a las mortales y todopoderosas enfermedades.

MRITYOR MOOKSHEYA.- significa liberarnos de la muerte (ambas, muerte prematura en este mundo físico y desde el interminable ciclo de muertes debido a la re-encarnación) por el amor de Mokshya (nirvana o la emancipación final del renacimiento).

MA AMRITAAT.- significa: por favor dime algo de amrita (néctar rejuvenecedor de la vida). Leído con la palabra anterior esto significa que estamos orando por algo de amrita para salir de las enfermedades que inflingen la muerte así como del ciclo del re- nacimiento.

 TODOS PUEDEN REPETIR ESTE MANTRA Y OBTENER LAS BENDICIONES DEL SEÑOR.

 MAHA MRITYUNJAYA MANTRA

For the living, death is certain and for the dead, birth is certain.

Since death is definite for all embodied beings, the Bhagavad Gita enjoins the seeker to aspire for that state of attainment, after which there is no return or rebirth. This will mean an immortal state because while birth leads eventually to death, the unborn does not die. Among the paths leading to the deathless state, krishna discusses about Jnana -Yoga (the path of contemplation) and Karmayoga (the path of action). All actions, he says, finally culminate in knowledge.

 For the common man, whose senses and desires are rooted in this world and who craves desired results, the shrutis (the vedas and the Upanishads) prescribe various types of yajnas . Among the yajnas , the Maharudrabhisheka is accorded high status. This brings us to the Mahamrityunjaya Mantra: Om Triyambakam Yaja-mahe Sugandhim Pushti Vardhanam Urvarukam Iva Bandhnat Mrityor Mukhshiya Ma Amrutat (the instrument that unfailingly conquers death).

We propitiate the god of three eyes (surya, chandra and Vahni or fire), whose grace and compassion waft afar as perfume and who nourishes by increasing the yield of food grains and wealth. We pray to Shiva to free us from death (from the birth-death cycle) as a ripe fruit is separated from the plant, but, not to detach us from immortality. Mrityunjaya is amongst the many names of Lord Shiva. Rudra Shiva is known as the destroyer of the universe at the time of Pralaya (final internalization of the created universe into its source which is Brahman.

Because of this role of Shiva, he is also called Mahakal and, as one of the twelve Jyotirlingas , is present in ujjain as Mahakaleshwara . Superficially, worshipping the destroyer as the means of attaining immortality appears to be contradictory, however, Shiva as Rudra is one of a conglomerate of Ekadesh Rudras and Krishna in the Gita identifies himself with Shankar (Shiva) among the Rudras.

At the time of creation the formless, attributeless, infinite Brahman through the interpolation of his own maya assumes three forms subservient to the three Prakratic gunas or modes: Brahma the creator (rajas), Vishnu the Preserver (satvas) and Mahesh the destroyer (tamas). These three manifestations of Brahman, the trimurti, act according to their gunas (modes) and Brahman subsumes them, but being infinite it is not confined within this triad. Encompassing this trinity, Brahman extends far beyond that and remains unknowable by mind or speech. This is why shruti refers to it as: “TAT” and subtracts all identifiable and knowable entities in the universe as neti, neti (not this, not this) and sticks to tat which is only visible to and experienced by a jivanmukta (self- realised soul).

Tat is found in the vedic “Mahavakya tat tvam asi” (that thou art), in the guru Stotra as: tat padam darishitam yene (guru through whom the tat state was exposed to enlighten the shishya and to which the gita directs the seeker (ch 15): Tatah padam tat parimargitayam). Lord Shiva is addressed to in these terms in the Gayatri Mantra: Om tat purushaya vidmahe maha-devaya dhimahi tanno rudrah prachodayat (that tat Purush we hold in our hearts, we meditate on Mahadev , may rudra propel our intellects to Him). Shiva is therefore propitiated as the infinite and all-encompassing Brahman - tat - wherein all merge ultimately and attain immortality. That is why Lord Shiva is worshipped as Mrityunjaya (whose grace guides the seeker to immortality). Just as the Gayatri Mantra pays obeisance to the sun, the Mahamritunjaya seeks Shiva's blessings to achieve immortality.

There are many mantra for warding off evils like death and other suffering given in the sacred literature of the Hindu's. These mantra are of various types but the Mrityunjaya Mantra has been extolled in sacred literature as being the best. This mantra is addressed to Lord Shiva and is taught in the Rig Veda (7 book of mandala, 59 Chapter and needs initiation for attaining siddhi) as well in as the Yajur Veda (3-60) showing that it is a Sruti having been received by Maharishi Vasistha (the Kula Guru of Bhagavan Sri Ramachandra.

 Anybody can recite this mantra and attain good health, release from bondage and other problems.

This is the greatest panace for all evils and can be recited at any time like any other Maha-Mantra. The preparatory rites should be learnt from any book on Karma-kanda (pooja method). However, Nyasa is the simplest method of reciting this mantra to overcome the greatest of evils. Nyasa is the method of protecting the self by placing the parts of the mantra on five body parts.

These body parts are the crucial centers for the spiritual energy: Rishi (Guru/teacher of the mantra), siras (head). In this case the Rishi is Maharishi Vasistha, Channdah (meter, which is technically very specific for each mantra), mukha (mouth). This vedic mantra is in Anusthub channdah. This is a meter having four pada (feet) of 8 phonemes each making the entire Anusthub metre as composed of 32 (8 x 4 = 32) syllables. It maybe noted that any change in the metre shall cause a distortion in the channdah and the mantra vibration shall be ruined. • Devata (the deity of the mantra) - hridaya (heart). In this case the devata is Lord Shiva addressed as "Sri Mrityunjaya Tryambakeswara devata", the Jyotirlinga. • Bija (the seed syllable that created the mantra and contains the mantra within itself, like the seed that creates the tree) - Linga (sexual organ). There are some opinion on this, but the most appropriate one is given by Kahola Rishi as "haum". • Shakti (the physical power of the mantra like the mother) - pada (feet). It is the giver of gati or direction. In this case the shakti is Devi Amriteswari, addressed as 'hrim'. Sukracharya's Penance & teaching Jyotish teaching

The Mahamrityunjaya mantra was taught by Lord Shiva to Sukracharya the preceptor of the demons after he succeeded in the impossible test of hanging upside down from a tree for twenty years (Vimsottari dasa period) with smoke blowing into him from a fire lit beneath. Even Brihaspati was shocked at the prospect of such a terrible penance and calmly settled to observe Sukracharya accept the challenge of Indra and succeed.

 Tapaswi Yoga definition:_ Since Sukracharya (Venus in astrology) passed the penance he was glorified as the Tapaswi Raja (the king of the spiritual discipline and penance). The definition of Tapaswi Yoga comes from this penance as Saturn (punishment, hard toil), Ketu (smoke blown into the nose and other forms of self inflicted torture) and Venus (desire and its renunciation) must come together to define the personal ability of the Tapaswi. After the penance Lord Shiva taught the Mahamrityunjaya Mantra to Sukracharya, who under very compelling circumstances had to teach this to the son of Brihaspati and that is how the devas also got the mantra.

This mantra was given (sruti) to Vasistha Maharishi for the welfare of this world. The mantra and explanation given by Sukracharya to Rishi Dadhicha when the latter's body was cut and thrown by Raja Kshuva is recorded in the Shiva Purana. Sukracharya said "O Dadhicha, I pray to Lord Shiva and give you the upadesa (advise/wisdom/teaching) of the highest Maha Mrityunjaya mantra."

The mantra is in Anusthub Channdah and accordingly, is divided into four padas composed of eight syllables each. Sukracharya said "The first pada is and means: we worship or sing the praise of Lord Trayambaka. Tryambakam is the name of Lord Shiva as the father of the three worlds: bhu, bhuva and svarga lokas. He is the father and lord of the three mandala's: Surya, Soma and Agni mandala. He is Maheswara, the lord of the three Guna's: Satva, Rajas and Tamas. He is the Sadashiva, the teacher of the three tatvas: Atma tatva, Vidya tatva and Shiva tatva. He is the father (cause and source) of the three energies (agni): Aavahaniya, Garhapatya and Dakshinagni. He is the father of all physical creation through the three murti bhuta: Prithvi (solid), Jala (liquid) and Tejas or agni (energy). He is the lord of the three heavens created by the dominance of the three gunas: Rajas (Brahma), Satva (Vishnu) and Tamas (Shiva). Know Him to be the Nirakara (formless). Sadashiva as He is above this physical mode and is their Maheswara. This is the first foot of the mantra (composed of eight syllables)." "The second pada of the mantra," continued Sukracharya is: Sugandhim and refers to the fragrance of the flower that spreads in all directions, and in a similar way Shiva is present in the entire creation, both animate and inanimate, in all the bhutas (modes of existence), in the three Gunas (nature of creation as being Satva, Rajas or Tamas), in the ten indriyas (five gyana-indriyas or senses and five karma-indriyas or organs of action), in all the devas (33 devas are the source of all illumination and enlightenment) and the ganas (hosts of demi-gods). Shiva exists and pervades as the illumine atma (soul) and is their essence. Pusti vardhanam is now being explained: that inward dwelling spirit (atman), the Purusha Shiva is the real sustainer of Prakriti (and not vice-versa as all people perceive). Starting with the mahatatva (primordial state of matter/energy) to the individual parts of creation, the entire sustenance of the physically created beings (both animate and inanimate) is done by the imperishable Purusha. You, I, Brahma, Vishnu, the Munis and even Indra & devas are maintained/sustained (by the atma and that is Him). Since the Purusha (atma - Shiva) is the granter of sustenance to prakriti (body/nature), He is 'Pusti- vardhana'."

Having explained the first two pada of the mantra, Sukracharya continued to explain the remaining two pada. He said " the next two pada (consisting of sixteen syllables) is meaning: Prabhu! just as the ripe cucumber is severed from the bondage of the creeper, in the same manner may we be delivered from death for the sake of immortality (moksha). Rudra deva is like amrita (nectar of immortality). Those who worship Him with good karma, penance and repentance, meditation, contemplation, prayer or praise, will surely renewed life and vigor. The strength of truth force (in this mantra) is such that Lord Shiva shall definitely free the worshipper from the bondage of death because Shiva alone is the giver of bondage and moksha. This is the Mritasanjivani mantra and has the power to give back life and rescue from death and great evils. You should adore Lord Shiva and recite this mantra.

 Water sanctified with this mantra should be drunk all the time. (Authors note: It is well known that the rudraksha bead is placed in a glass of water after being held in the palm during the recitation of the mantra. this water is drunk during the day).

Oblations in the sacrificial fire with this mantra is very purifying.

Dhyana Method

Now I shall teach the dhyana for the mantra. Saying so, Sukracharya started reciting the shlokas for meditating on Lord Shiva. Maha Mrityunjaya Mantra (a.k.a Mrita sanjivani mantra)..

There are other dhyana given in other texts and these are being quoted to the extent necessary for education. MantraTranslation: We praise (meditate/remember) on the eight armed, three eyed (Sun, Moon & Agni as the right, left and third eye respectively) Lord Mrityunjaya. He sits cross legged on a lotus (padmasana). He holds two Kumbha (water vessels) with two lower arms and uses two upper arms to sprinkle water on His own head. Two other lower arms hold the auspicious Kalash (pot containing water from five rivers etc) on the center of the legs. The remaining two hands are with Rudraksha and Mriga mudra (yogic postures). The amrita (nectar) dripping from the crescent moon on His head has made His whole body wet. The daughter of the mountain king (Himavat ~ Himalaya) sits next to Him.

Another Dhyana Method

Number of repetitions based on the teachings of Sri Harihara in Prasna Marga: we advise that this mantra should be recited for 8000 times in a period of forty days. The recitation of 108 mantra for forty days both in the morning and evening covers this requirement. For other purposes larger number of repetitions are advised. After lighting a lamp and sitting in any yogic posture (preferably Padmasana which is the picture of Lord Shiva in the picture) while facing east. Recite the Maha-mantra 108 times (one rosary) or its multiples in each sitting. This is the greatest work of Maharishi Vashistha. Before commencing the Mahamrityunjaya Mantra recite the mantra to the everlasting spirit of the Maharishi Vasistha for his blessings and guidance. Thereafter, perform Rudrabhishek (Ritual offering of the Panca- Amrita or the five forms of nectar as Honey, Ghee, Curd, Milk and Water) on the Shivalinga.

 Understanding the Maha Mrityunjaya Mantra

 It is very important to understand the meaning of the words as
this makes the repetition meaningful and brings forth the results.

• OM is not spelt out in the Rig-Veda, but has to be added to the beginning of all Mantras as given in an earlier Mantra of the Rig-Veda addressed to Ganapati. This Mantra is given in the prayer Book "Maharishi Jaimini's Upadesa Sutra"

• TRYAMBAKKAM refers to the Three eyes of Lord Shiva. 'TRYA' means 'Three' and 'Ambakam' means eyes. These three eyes or sources of enlightenment are the Trimurti or three primary deities, namely Brahma, Vishnu and Shiva and the three 'AMBA' (also meaning Mother or Shakti' are Saraswati, Lakshmi and Gouri). Thus in this word, we are referring to God as Omniscient (Brahma), Omnipresent (Vishnu) and Omnipotent (Shiva). This is the wisdom of Brihaspati and is referred to as Sri Duttatreya having three heads of Brahma, Vishnu and Shiva.

• YAJAMAHE means: "We sing Thy praise".

• SUGANDHIM refers to His fragrance (of knowledge, presence and strength i.e. three aspects) as being the best and always spreading around. Fragrance refers to the joy that we get on knowing, seeing or feeling His virtuous deeds.

• PUSTI VARDHANAM: Pooshan refers to Him as the sustainer of this world and in this manner, He is the Father (Pater) of all. Pooshan is also the inner impeller of all knowledge and is thus Savitur or the Sun and also symbolizes Brahma the Omniscient Creator. In this manner He is also the Father (Genitor) of all.

•URVA AROKAMEVA: 'URVA' means "VISHAL" or big and powerful or deadly. 'AAROOKAM' means 'Disease'. Thus URVAROOKA means deadly and overpowering diseases. (The CUCUMBER interpretation given in various places is also correct for the word URVAROOKAM). The diseases are also of three kinds caused by the influence (in the negative) of the three Guna's and are ignorance (Avidya etc), falsehood (Asat etc as even though Vishnu is everywhere, we fail to perceive Him and are guided by our sight and other senses) and weaknesses (Shadripu etc. a constraint of this physical body and Shiva is all powerful).

• BANDANAAN means bound down. Thus read with URVAROOKAMEVA, it means 'I am bound down by deadly and overpowering diseases'.

• MRITYOR MOOKSHEYA means to deliver us from death (both premature death in this Physical world and from the neverending cycle of deaths due to re-birth) for the sake of Mokshya (Nirvana or final emancipation from re-birth).

• MA AMRITAAT means 'please give me some Amritam (life rejuvinating nectar). Read with the previous word, it means that we are praying for some 'Amrit' to get out of the death inflicting diseases as well as the cycle of re-birth.

May all recite this mantra and get the blessings of lord.

Maha Mrityunjaya Mantra

This powerful and revealing prayer is a wonder-working medicine, a formula for good health, long life, and freedom from accidents. But most of all it is a powerful means for God-experience.

Swami Omkarananda says: "Mantra-repetition is the most wonderful path to God-experience. Meditation or Mantra-repetition is intensive divine concentration which transforms the whole inner being, heart, mind and soul, and even the body. Intensive Mantra-meditation makes the whole consciousness powerful and awakens higher energies, elevates, sublimates, refines and transforms the lower powers, by vibrating the whole inner being with divine Consciousness. Thus every Mantra-repetition effectuates inner transformation, inner changes creating better conditions to gain victory over human limitations. It is a means and method to relate with what is indestructible, imperishable and eternal. There is no path more wonderful and secure, clear and wise than this, for, by every repetition of the Mantra, day by day, hour by hour, the devotee makes the Divine take his place, and replace all that is limited and human in him.

"The effects of the Mantra depend upon the purity and faith, meekness and wisdom of a person. It is not just sounds, as one may believe. These sounds bear in themselves a subtle body."

Explanations on the Meaning of the Mantra  
by Swami Omkarananda

‘OM Tryambakam...’ is a great timeless Mantra revealed by the Heart of the Divine for the welfare of all god-lovers.

‘OM’ is a mystical syllable. It releases sounds that are inaudible to us but perceptible to the perfect inner Being within us. This syllable bears in itself the whole supreme divine Consciousness, that which has become manifest in the universe as well that which remains unrevealed and unmanifest.

‘OM’ is indeed a universal revelation and expression of the divine Being, a true name of the Divine. It bears in itself body, heart and soul of the infinite Divinity.

Within the sound-body of ‘OM’ there is a body of energy and when you say ‘OM’, this energy purifies the atmosphere around you. Within this energy-body there is a light-body, and in this light-body there dwells the Consciousness of the Supreme Godhead.

God is omnipotent, omniscient. He is supreme Love, Light, Grace, Mercy and Peace. All these powers of the infinite Being dwell in this word ‘OM’. Thus by repeating ‘OM’ you free the atmosphere from disharmony, you purify your whole inner being, you effect changes in people around you.

‘Tryambakam’ means three eyes. The supreme Divinity has three eyes. The Third Eye is the eye of Omniscience, the eye of infinite Knowledge, unending Knowledge, knowledge of the supreme Truth, knowledge of every kind. It is an overwhelming fullness of Knowledge, indescribable Knowledge, the fire of infinite Knowledge. It sees everywhere at the same time, knows everything at once.

For a human being it is impossible to recognise two things within the same moment. Even if you think you recognise two, three or more things at once, it is just an illusion. Intelligence works at indescribable speed, jumping from one object to the other. The Divinity however knows innumerable things at the same time. For human reason this is a feat beyond imagination, exceeding its capacity to grasp.

If you are in Zurich you can only see Zurich, you cannot see at the same time what is going on in London, in New York and in all invisible worlds. But God is the Witness of all things – everything at the same time. His eye is everywhere at once, while your eyes are only at one place. His ear is everywhere, while your ears are only at one place. This is the meaning of ‘tryambakam’, three eyes.

‘Yajamahe’ means, we meditate, we adore, we revere.

‘Sugandhim’ is composed of ‘su’ (good) and ‘gandha’ (fragrance, odour). ‘Sugandhim’ thus means that God is most precious fragrance, the Divine is full of excellent odours, full of the fragrance of unlimited Love, a love without distortion, a love free from egoism.

Human love is always coupled with hate. It is limited because selfishness, pride and arrogance are contained in it. Such love quickly changes or transmutes into its opposite and thus is reprehensible love. The more selfless and divine, the less limited, the more detached from human nature love is, the greater the fragrance it spreads. Such Love of infinite Purity and Perfection we find in the Divine. Thus, God is the source and expression of perfect Fragrance. All that is of supreme value is of most precious odour.

‘Pushti vardhanam’ – This wondrous, omniscient Godhead nourishes and sustains all life-forms. There is no desire or need that cannot be satiated. The omniscient, all-merciful, all-compassionate Divinity immediately responds to every call of the devotee, increasing his inner and outer wealth, providing all necessities to sustain his life. God is your caretaker. He is the true sustainer. He alone nourishes all creation and all life, for they have their source in Him.

‘Urvarukam-iva bandhanan’: As the cucumber is freed from its stem by plucking it when it is ripe ...

‘Mrityor-mukshiya’: ... thus, O Lord, deliver me from death, liberate me from all limitations, from all darkness and unhappiness. Death is not only physical death, spiritual ignorance is death, lack of devotion and love is death.

To a person who has no eyes to perceive beauty the whole world is full of ugliness. To another person everything appears doubtful, because his thoughts, feelings and expressions are void of truth. The Divine who is the Truth of all truths is inaccessible to him. Like that, there are all kinds of deaths. The god-lover asks the Divine to free him of all forms of deaths.

‘Amritat’ – for immortality. ‘Amrita’ means immortality, deathlessness. God nourishes us with the nectar of immortality – He bestows on us health, strength and divine Qualities, divine Wisdom, eternal values that make us ripe for the Experience of God. Great patience, power of endurance, selflessness, purity and freedom from ego are essential preconditions for God-realisation. Such qualities are the nectar of immortality.

Thus with this Mantra we say: "O Omniscient Divinity, we adore you. O Lord full of excellent fragrance, you are the nourisher, the sustainer of all life. As the cucumber is freed from the stem, thus liberate us from death and grant us the nectar of Immortality."

Meditate on the meaning of this Mantra while you repeat it. Direct all your inner attention to the wonderful, all-seeing and all-pervading Divinity. God is there right in front of you, behind you, above you and below you, all around you. He is there inside you. He is in your eyes. He is in your soul. Wherever you look God is there before you. You can visualize Him as a picture, as the radiant sun, as a flame, or as a beam of light. Let this sun come close to you, concentrate on its light, become one with its all-pervading radiance.

If you repeat the Mantra in this manner, great blessings will come to you. Your whole inner being will be transformed. You will become an entirely new person. This Mantra will grant you best health and preserve you from all kinds of misfortunes. Even if there is an earthquake that tears the ground beneath you into pieces, no danger can approach you. You will be protected wherever you are.

The Benefits of Mantra Repetition  

This Mantra is a great blessing. So, repeat it unceasingly with great devotion and concentration. If distractions come, immediately transform them into a means for God-experience. Instead of thinking of God, you may suddenly see the picture of a car, or of your mother, before you. At once transform this picture into a beautiful fragrant flower and offer it to the feet of the Divinity.

God is one, not two. The one Truth, the eternal Godhead, the God of all religions, the one God experienced by all saints and sages. Air is everywhere one and the same. There is no such thing as Swiss air, German air or Indian air, etc. All life on earth is sustained by the one air. In the same way, there is only one God who sustains everything. Names may differ, but God is one. Whether you say ‘Luft’ or ‘air’, it refers to the same thing. God is the Life of life, the Life of all lives, the Life of all living beings. He is the Soul of souls.

When you get up from meditation, don’t engage in gossip and other worldly activities, keep up the inner silence and meditativeness and continue your Mantra-repetition mentally, even while busy with your daily routines and duties. Surrender every work to the Divine. All the time let part of your attention remain fixed on the Divine, even as a mother continuously keeps an eye on her toddler, in spite of being busy with her household chores.

Mantra bears in itself enormous energies. The greater your devotion and faith in God grow, the more powerful of your Mantra-repetition becomes. Cultivate intimate relations with the Divine. You may not be able to see or hear God. Yet great devotion and continued prayer and meditation will make you receptive to the inner perception of God’s presence. The nameless, formless God, the timeless, spaceless divine Consciousness can take any form to appear before an earnest devotee, anywhere, and at any time. No power is as great as that of the Mantra. Mantra is a mystical power. It is charged with divine Energy.

- Swami Omkarananda