NARADA PURANA

Explanation of ‘Mantras’, ‘Matrika Nyaasas’ and ‘Deva Puja Vidhi’

The basic forms of Mantras are of ‘Stree’ (Feminine), Purusha (Masculine) and Napumsak (Neuter). The Stree Mantras end up with ‘tha’or ‘swaha’; Purusha Mantras end up with ‘Hum’ and ‘Phut’; those Mantras end up with ‘Namah’ are used in Napumsak Mantras. The various Mantras are utilised in the context of six ‘Karmas’ deeds) viz. ‘Shanti’ (Peaceful purposes), ‘Vashya’ (subjugation), ‘Stambhana’ (paralizing), ‘Dwesha’ (creating hatred), ‘Ucchhanana (uprooting) and ‘Marana’ (death-related).

Where-ever Pranavaanta (ending with the word OM) and ‘maatras or ‘consonants like ‘repha’or ‘raakaar’ as also the word ‘Swaahaa’are involved, these expressions are Agni-Sambandhi or related to ‘Agni Karyas’ such as oblations to Fire and these are for‘Sowmya’or peaceful (benevolent) purposes; the other Karmas (deeds) are invariably malefic. When the Soma sambandhi Mantras are used, these ‘Agnishomatmatmak’ or Fire- oblation oriented and are uttered to awaken Devas. Such Mantras are used along with control of breathing through ‘Ida’ and Pingala Nadis’ (viz. left and right nostrils). These Mantras are never uttered while one feels sleepy or inattentive, lest they have negative impact. Also, special Mantras are not to be uttered while stopping, breaking or discontinuing. In the ‘Anulomakrama’ (inhaling), bindu / anuswaar is used and in ‘Vilomakrama’ (exhaling), ‘Visarga’ is used. The utterances of these Mantras bestow ‘siddhis’ or various accomplishments. There are several ‘doshas’ (deficiencies) possible in the utterances of these Mantras; for eg. they are not recited while being dull, arrogant, troubled, inattentive, dejected or feeling superior or inferior; such moods or mental complexes could be cured by Yoga, especially by ‘Yonimudra Aasana Yoga, under the guidance of a Guru.                                                                                                              After performing the Sandhya-Tarpan and preparation for Puja, a devotee would first invoke Ganesha to ensure that no hindrances are encountered in the worship. Then, ‘Maatrika Nyaasa’ is taken up in connection with Vaishnava-Maatrika- Nyasa and / or Shaiva-Maatrika-Nyasa/ Gaanapatyta-Maatrika-Nyasa / Kalaa-Matrika-Nyasa. The Vaishnava-Matrika Nyasa (Aligned of Deva-Devi) is as follows: Kirti –Keshava, Kranti- Narayana, Tushti-Madhava, Pushti- Govinda, Dhriti-Vishnu, Shanti- Madhushudan, Kriya- Trivikrama, Daya-Vamana, Megha-Shridhara, Harsha-Hrishikesha, Shraddha- Padmanabha, Lajja-Damodara, Lakshmi- Vasudeva, Sarasvati- Sankarshana, Preeti-Pradyumna, Rati- Aniruddha, Jaya-Chakri, Durga- Gadi, Prabha- Sharangi, Satya- Khadgi, Chanda- Shankhi, Vani- Hali, Vilasini- Musali, Vijaya-Shuli, Viraja-Paashi, Ashtangi- Vishwa, Vinada-Mukunda, Sunanda-Nandaja, Smriti-Nandi, Vriddhi- Nara, Samruddhi-Narakajit, Shuddhi-Hari, Buddhi-Krishna, Bhuti- satya, Mukti- Saawat, Kshama-Shouri, Ramaa-Shura, Uma-Shiva, Kledini- Bhudhara, Klinna-Vishva Murti, Vasudha-Vaikuntha, Vasuda- Purushottama, Para-Bali, Parayana-Balaanuja, Sukshma-Bala, Sandhya- Vrusha hanta, Pragna-Vrisha, Prabha- Hamsa, Nishaa-Varaaha, Dhar- Vimala, and Vidyut-Nrisimha.

The Nyasa would be followed by ‘Vishnu Dhyana’ by reciting Om ‘Hreem’ / Shaktih, ‘Shreem’/ ‘Shaktih’, ‘Kleem’/ Kaama; the Nyasa of Shakti and Vishnu should be done with the alphabet words ‘Aa’ with the latter’s forehead; ( for eg. touch the forehead saying: Om Hrem kleem am kleem shreem hreem Keshava Kirthibhaam namah –lalatey sprarshayaami) ‘Aaa’ with face; ‘E’ and ‘Ee’with His Eyes; ‘Vu’ and ‘Vuu’ with His hands; ‘Ru’ and ‘Ruu’with His nose; ‘Lu’ and ‘Luu’ with His cheeks; ‘Ye’ and ‘Yey’ with His lips; ‘O’and ‘Auv’with upper and nether teeth; ‘Am’ with the tongue-origin; ‘Aha’ with the neck; right hand with ‘Ka’ varga and ‘Cha’ varga with lefthand; ‘ta’ varga and ‘tha’ varga with the Lord’s feet; ‘Pa’ and ‘Pha’ with his belly sides; ‘ba’ for His posterior and ‘bha’ for navel; ‘ma’ for His heart; ‘Ya’, ‘Ra’, ‘La’, ‘Va’, ‘Sa’, ‘Sha’ and ‘Saa’ for the Sapta Dhatus viz. Rasa (lymph), Rakta (blood), Maamsa (Muscles), Medha ( fat), Asthi ( bones), Majja (bone-marrow) and Shukra ( Semen); the word ‘ha’ with ‘Praana’(life), ‘Lla’ with Atma (Soul) and ‘Ksha’ with Krodha (anger); this is how the Lord’s Physical parts are aligned with each of the alphabet letters (in Sanskrit). This is the procedure of aligning with the body parts of Narayana.

 ‘Shiva- Maatrika Nyasa as follows:  The devotee’s nyasa would be as per the idenified Matrikas and Shiva Murthis:  Purnodari-Shri Kanthesha, Viraja-Anantesha, Shaalmali- Sukshmakeshah; Leelakshi and Trimurtesha, Vartulaakshi and Mahesha, and Deergha kona and Artheesha. (The procedure of the Nyasa is to recite ‘Hu sow Am’ Shri Kanthesha Purnodaribhyam namah, Hu sow Am Ananteshaya viraabhyam namah Mukha vrutey namah). The further Nyasa would be as follows: Deerghamukhi-Bhaara bhuteesha, Gomukhi-Tirthisha, Deergha Jihva-Sthaanvisha, Kundodari-Haresha, Urthvakeshi-Jhantesha, Vikritaswa- Bhautikesha, Jwaalamukhi –Sadyojatesha, Ulkaamukhi-Anugrahesha, Aastha-Akrura, Vidya-Mahasena, Maha Kali-Krodhesha, Sarasvati-Chandesha, Siddha Gauri- Panchaantakesha, Trilokya Vidya-Shivottamesha, Mantra Shakti-Eka Rudresha, Kaamathi-Kurmesha, Bhuta Mata- Ekanetresha, Lambodari- Chaturvaktresha, Draavini-Ajesha, Nagari-Sarvesha, Khechari- Somesha, Maryada- Langalesha, Rupini-Darukesha and Virini-Artha naaresha. Kakodari and Umakanta, Putana and Aashaadheesha, Bhadra Kaali and Dandeesha, Yogini and Atreesha, Shikhandini and Meenesha, Tajani and Meshesha, Kaala Raatri and Lohitesha, Kubjani and Shikheesha, Kapardini and Chhalagandesha, Vajra and Dwirandesha, Jaya and Mahabalesha, Sumukheshwari and Balesha, Revati and Bhujangesha, Maadhwi and Pinaakesha, Vaaruni and Khandeesha, Vayavi and Vakesha, Vidarini and Sweteshwaresha, Sahaja and Bhrigeesha, Lakshmi and Lakuleesha, Vyapini and Shiveha and Maha Maya and Samvartakesha are the other examples of  the Nyasa beteween Matrikas and Isha. The Nyasa is of Shri Kantha Matrika and Dakshina Murti Rishi, Gayatri as Chhanda, and Arthanaar-eswara as Devata and Viniyoga as Sampurna Manoratha Praapti or fulfillment of all desires of the devotee concerned. The Anga Nyaasa would be: Ha saam hridayaya namah, ha seem sirasey swaha, ha suum shikhaayai voushat, ha saim kavachaaya hum, ha sou netra trayaya voushat and ha saah astraaya phut/. After the Nyasas, a devotee should picturise Bhagavan Shiva like a Bandhooka pushpa and as a Golden Murti with his hands bestowing boons, Akshamala, Ankusha, and ‘Paasha’; with a half-shaped Chandra, three eyes and all the Devas immersed in Bhakti surrounding Him.

Once Shiva Shakti is visualised and meditated, then Ganesha-Maatrika Nyasa is performed as follows with ‘Hree as the various Rupas of Ganesha on one hand with ‘Shri’as Matrikas on the other by reciting: Ga am Vighneshabhyaam namah- Lalaatey, Ga am Vighnarajashri bhuam namah etc. The Matrika-Ganesha combinations are as follows: Pushti-Vinayaka, Shanti-Shivottama, Swasti-Vighnakrit, Sarasvati- Vighna harta, Swaha-Gananatha, Sumedha-Ekadanta, Kaanti-Dwidanta, Kamini-Gajamukha, Manohini-Niranjana, Nati- Kapardi, Parvati- Deergha Jihva, Jwalini- Shankha karna, Nanda- Vrisha dwaja, Sureshi- Gananayaka, Kamarupini-Gajendra, Uma-Surpakarna, Tejovati- Virochana, Sati-Lambodara, Vighneshi- Manananda, Surupini-Chaturmurti, Kaamada-Sada Shiva, Mada Jihva-Amoda, Bhuti- Durmukha, Bhaotaki-Sumukha, Smita-Pramoda, Ramaa-Eka Paada, Maharshi-Dwijihwa, Jambhini-Sura, Vikarna-Vira, Bhrukuti-Shanmukha, Lajja-Varada, Deerghona-Vaamadevesha, Dhanurdhari- Vakratunda, Yamin-Dwiranda, Raatri-Senaani, Graamani-Kamandha, Shashiprabha-Matta, Lolanetra-Mattha, Chanchala-Matthavaaha, Deepti- Jati, Subhaga-Mundi, Durbhaga-Khandi, ShivaVarenya, Bhaga-Vrishaketana, Bhagini-Bhaktapriya, Bhogini-Ganesha, Subhaga-Mehghanaada, Kaala raatri-Vyapi and Kaalika-Ganesha. The invocation is as follows: ‘Ganesha Maatrikagana is Rishih, Nichhidrud Gayatri is Chhanda, ‘Shakti sahit Ganeswara is Devata, and six-deergha (long) Swaraa Yukta Ganesha Bija’ viz. Gaam, Geem, Guum, Gaim, Gaum, Gahah’. Dhyana of Ganesha would then be performed visualising Him with four hands with ‘Paasha’, ‘Ankura’, ‘Abhaya’, and ‘Varas’ (boons), besides three eyes, along with his wife Siddhi seated on his lap.
Deva Puja vidhi: Maharshi Sanat Kumara then described to Brahmarshi Narada the procedure of worship. Having set up the Puja Region with a Trikona / Chatur kona Mandala with ‘jala prokshana’, a devotee would  recite the Mantras viz. Mam Vahni mandalaaya dasha kalaatmaney…Devataarghya paatraasanaaya namah; Arkamandalaya Dwadashaka -atmaney Devaarghya paatraaya namah; Om Somamandalaaya Shodasha Kalaatmaney Devaarghyaamritaya namah etc invoking the ten Kalaas of Vahni mandala, twelve Kalaas of Surya Mandala, sixteen kalaas of Chandramandala etc. The devotee also would invoke the holy rivers of Ganga, Yamuna etc. and purify the waters by appropriate ‘Mudras’ or finger-designs like Dhenu Mudra, Chakra Mudra, Matsya Mudra etc. He would recite: Om Atma tatwaatmaney namah, Om Vidya tatwaatmaney namah, Shiva tatwa-atmaney namaha; then perform Avaahana (Welcome) of the ‘Ishta Devata’or the Personalised Deity present in the form of a ‘Pratima’ (Idol) or Shalagrama or Linga with ‘Pushpanjali’(flowers) as follows:
Atma samstha majam shuddam twa maham Parameswara, Aranyamiva havyaamsham Murtaava avahyaamyaham/ Taveyam hi Mahaa murtistasyaam twam savargam Prabho, Bhaktasneha mamaakrishtam deepavas tathapayaamyaham/ Sarvaantaryaaminey Deva Sarva beejamayam shubham, Swaatmasthaaya param Shuddha maanasam kalpamaam –yaham/ Ananyaa tava Devesha Murthi shaktiriyam Prabho, Saamnidhyam kuru tasyaam twam Bhaktaanugraha kaaraka/ Ajnaanaaduta mathaatvaada vaikalyatsaadhanasya cha, Yadya purna bhavet kalpam tathaapyabhi mukho bhava/ Drushaaa peeyusha varshinya purayan Yajnavishtirey, Murtivaa Yajna sampurtyai sthito bhava Maheswara/ Abhakta vaangmanas-chashthuh shrota duraayati dyutey, Swatejah panchareynaashu Veshtito Bhava Sarvatah/ Yasya darshanamicchanti Devah swabheeshta siddaye, Tasmai tey Parameshaaya Swaagatam Swaagatamchamey/ Krutaarthonugraheetosmi saphalam jeevitam mama, Aagato Deva Deveshaha sukhaagati midam punah/  ( Parameswara! You exist by yourself devoid of birth and as an embodiment of supreme transparency and astuteness. Just as a powerful fire is dormant in a whirlpool, you are concealed and all-pervasive; may I hail you to be present here. This is a magnificent form of yours that I imagine in this Light with faith and devotion. Deva! as you are full in my  inner-consciousness, I seek to vision you as the Omni-Present, Pure and Propitious Form and beseech you to be seated and pardon all my blemishes in the worship to you arising out of ignorance, mischance and carelessness. Maheswara! Do shower your nectar-like looks on me instantly. May your radiance expand and expel the darkness around persons like me in our mind, speech, sight, and hearing. Here are our welcome salutations to you to kindly respond to our prayers and trust.).

Paadyam: Yadbhakti lesha samparkaat Paramaananda sambhavah, Tasmai tey charanaabjaaya Paadyam Shuddhhaaya kalpyatey (May I offer ‘Paadya’/water to wash your pure and lotus-like feet, since the tiniest and insignificant spot of my devotion comes into contact with your ocean-like response of satisfaction for me!)                                              Arghya: Tapatraya haram Divyam Paramaananda lakshanam, Tapatraya vinirmukthyai tawaarghya kalpayamyaham/ (Paramananda Swarupa Deva! May I offer ‘Arghya’/ water to you as a part of my service to you and eradicate my ‘Tapatrayas’or Adhyatmika, Aadhi -bhoutika and Aadhi Daivika ‘taapas’or three-fold miseries arising out of body, mind and providence).

Aachamaneeya: Vedaanaamapi Vedaaya Devaanaam Devamaatmaney, Aachaamam kalpataameesha Shuddhaanaam Shuddha hetavey/ (May I proffer ‘Aachamaneeya’/ water to you as a emblem of your kind acknowledgment to my seva / service to you; indeed You are the embodiment of Vedas and their unique knowledge, the matchless of all Devas and the symbol of Sanctity and Purity.

Madhuparka: Sarva kaalushya heenaaya Paripurna Sukhaatmaney, Madhupakamidam Deva kalpayaami praseedamey: (You are completely devoid of impurities and imperfections and the icon of contentment; may I tender ‘Madhuparka’ (Mix of honey, ghee, curd and butter) for your satisfaction.)

Punaraachamaneeya: Ucchishtopya shuchirvaapi yasya smarana maatratah, Shuddhima –apnoti tasmai tey punara achamaneeyakam/ (As even a person of impurities and blunders could acquire spotlessness by merely taking your name, Parameswara! kindly reinforce my request with this repeat ‘Achamana’).

Sneh (Thaila/ Oil):  Sneham gruhaana Snehena Loka Natha Mahaashaya, Sarva Lokeshu Shuddhaatman dadaami Snehamuttamam/ (Lokanatha! You are indeed highly broad-minded and merciful and the whole world is full of your grace and elegance; may I propose this Oil for a friendly massage, before a holy bath to you.)  

Snaan/ Sacred Bath: Paramaananda bhodhaabdha nimagnija Murtayey, Saangopaanga –midam Snaanam Kalpayaamyaha meesha tey/ (Ishwara! Your natural Swarup (Form) is immaculate and ever-happy always floating in deep Seas of untold depth; is indeed a ‘Braahma Snaana’needed or required; but; for my own satisfaction however, I propose a full bodied Snaan to you.) 

Abhisheka: Sahasram vaa Shatam vaapi yathaa Shaktyadarena cha, Gandha pushpaadi kaireesha manunachabhishinchayey/ (Eshwara! Give me an opportunity to perform ‘Abhisheka’ (Bathing) as per my capacity along with pushpaas and sandalwood paste; as per Mantras may I perform the Abhisheka some thousand times / hundred times. 

Vastra: Maya chitra patacchitranija gruhyoru tejasey, Niraavarana Vignaana vaasastey kalpmaamyaham/ (Niravruttha Vigyana Prarameswara! You seek to camouflage your extreme radiance by covering it with colourful clothes; may I offer you clothes for our satisfaction!).

Uttareeya: Yamaashritya Mahamaya Jagatsammohini sadaa, Tasmai tey Parameshaya kalpayaamyutthareeyakam/ (As Bhagavati Maha Maya brings the whole world under a spell, may I present an outer garment with respect; Note: Uttareeya should be of red colour while worshipping Duraga Devi, Surya Deva or Ganesha, but in respect of Vishnu, it should be of yellow colour and to Shiva of white colour). 

Yagnopaveeta: Yasya Shakti trayenedam sapreetaakhilam jagat, Yagna sutraaya tasmai tey Yagna sutram prakalpaey/ (Bhagavan! You satisfy and regulate the entire Universe with the three kinds of ‘Shaktis’viz. Satvika, Rajasika and Tamasika and thus are the Yagnasutra rupa! May I hence dedicate the Sacred Thread to you symbolically!).

Bhushan: Swabhaava sundaraangaaya nana shaktyashrayaya tey, Bhushanaai vichitraani kalpayaamyaraarchita/ (Deva! You possess natural beauty and grace as also all kinds of Shaktis; it is my privilege to dedicate ornaments for my satisfaction). 

Gandha: Paramaananda Sourabhya paripurna digantaram, Grihaana parmam gandham kripaya Parameswara/ (Parameswara! You fill up the Universe with the all-pervading fragrance by your presence; kindly accept this ‘Gandha’-Sadal wood paste-as a symbol)!

Pushpa: Tureeya vana sambhootam nana guna manoharam, Amanda sourabham Pushpam Gruhyataamida muktamam/ (Prabho! You are the Creator of flowers which possess the qualities beyond all the three Avasthas of Jaagrut, Swapna and Sushupti viz. Tureeya! As a representation of flowers, may I offer a few flowers for my happiness! Note: Ketaki, Kutaja, Bandhuka, Naga kesara, jawa, and Malati are not to be offered to Shankara Deva; Matulunga or Vijoura neebu) and Tagara are never offered to Surya; Durva, Aaka, Madara and Palasha flowers  as well as Tamala, Palasha,Tulasi, Avla and Durva leaves are not offered to Durga Devi; Tulasi must be avoided in the worship of Ganesha. Deva Puja may be done by Kamal, Dauna, Maruva, Kusha, Vishnukranta, Paan, Durva, Apamarg, Anar, Avla and Agastya leaves are approved; similarly, plantains, bair, Avla, Tamarind, Bijoura, Mangoes, Anar, Jambeer, Jaamun, and katahal fruits are approved). 

Dhup: Vanaspati rasam Divyam gandhadhyam sumanoraham, Aanghreyam Deva Devesha Dhupam Bhaktya gruhaanamey/ (Parameswara! I submit the aromatic Vanaspati ‘Agar’at your service as a sign of my devotion; please accept and bless me).

Deepa: Suprakaasham Maha Deepam Sarvadaa Timiraapaham, Ghrutavarti samaa yuktam gruhaana mama satkrutam/ (Bhagavan! Please accept this ‘Deepa’-light-which is lit by ghee-soaked ‘varti’with bhakti and discard darkness all around and usher in illumination).

Naivedya: Annam chaturvidham Swaadu Rasaih Shadbhih samanvitam, Bhaktya grihaana mey Deva Naivedyam tushtidam sadaa/ (Deva! I am serving this ‘Naivedya’-offering of ‘Swadishta Bhojan’-with extreme devotion by way of tasty ‘Anna’, along with accompanying items made of ‘Shadrasas’(sweet, hot, bitter, salty, sour and astringent / like pomegranate); Kindly accept the Naivedya and provide me contenment). 

Tambula: Nagavallidalam shreshtham puga khaadira churnakam, Karpuradi sugandhaadhyam yaddattam tada gruhaanamey/ (Prabhu! please accept a good ‘Taambul’/ betel leaves along with betel nut powder, churnam, camphor and other scented material, cloves etc is being offered as a digestive after a meal and bless me).After the worship as above, a devotee would perform ‘Avarana’ Puja/ ‘Bhuta Bali Arpana’, ‘Ashtanga Pranaam’ or Eight-folded Greetings by both the hands, both the feet, both the knees, chest, head, eyes, mind and mouth, followed by ‘Panchanga Pranaam’or up to the first five greetings as above and ‘Parikramas’/ ‘Pradakshinas’(circumambulations)as prescribed viz. to Vishnu four times, Bhagavan Shankara by half, Devi Durga once, to Surya Deva seven times and to Ganesha three times. Thereafter, the devotee would render ‘Brahmaarpana Mantra’as:

Om itah purvaprana buddhi dehadharmaadhikaarato jaagrat swapna sushupyavasthaasu manasaa hastaabhyaam padabhyaamudarena sishnena yatsrutam yadyuktam yadkrutam tatsarva Brahmaarpanam bhavatu swaahaa/ Maam madeeyam cha sakalam vishnavey tey samarpaye Om tatsat/

(With this, I dedicate my self as also all my deeds in the service of Bhgavan Vishnu, along with my life, thought and physique when I am awaken, or in dreams or during deep slumber; by my mind, speech, hands, feet, stomach and creative organ as also by way of what I think, speak and perform; my entirety belongs to Brahma and return the same to Him in His service).

The ‘Kshama-Prathana’ or Prayer for Forgiveness is recited as follows:

Agnaadwaa pramaadaadya vaikalyat saadhanaasya cha, Yanuunamitiriktam vaa tatsarvam kshantumarhasi/ Dravya heenam,kriyaa heenam Mantra heenam mayaanyatha, krutam yattat kshamaswesha kripayaa twam Dayaanidhey/ Yanmayaa kriyatey karma Jaagratswapna sushuptishu, Tat sarvamthaavaki puja bhuyad bhrutyai cha mey Prabho/Bhumou skhalita paadaanaam Bhumirevaavalambanam, Twayi jaataapara –adhaanaam twameva sharanam Prabho/ Anyadhaa sharanam naasti twameva sharanam mama, Tasmaat kaarunya bhaavena khamaswa Parameshwara/

Aparaadha sahasraani kruyanteraharnisham maya, Daasoyamiti maam matwaa khamaswa jagataam patey/ Awaahanam na jaanaami na jaanaami visarjanam, Pujaam chaiva na jaanaami twam patih Parameshwara/

(Bhagavan!whatever deeds are executed by me either under instruction, or by chance or by design have mostly been full of shortcomings; kindly pardon these deeds, Oh, Merciful! Those deeds made by me with restrictions of money, faithful action, Mantras and prescribed procedures be kndly condoned; I might have done deeds either fully awaken, or half-asleep or in slumber but all these deeds be kindly converted as dutiful worship and bring in auspiciousness; just as the wrong steps taken on Earth have to be borne by Earth alone, each and every blunder committed by human beings need to be pardoned by Bhagavan Himself! There is none else to forgive and I therefore approach you alone for protection; the shortcomings in my deeds through day or night be instantly forgiven as I am your servant.  I do not realise how to commence or terminate worship and as such you only have to support me and my actions). The Procedure of ‘Visarjana’or ending of Puja is to offer flowers by reciting the Mamtra: Yacchha yacchha param sthaanam Jagadeesha Jaganmaya, Yatra Brahmaadayo Deva jaananticha Sadaashivah/ Thereafter, the devotee would sip the idol’s ‘Charanaamrita’ saying:

Akaalamrutyuharanam SarvavVyaadhi vinaashakam, Sarva paapa kshayakaram Vishnu paadodakamm Shubham/