बीज मन्त्रों के रहस्य

शास्त्रों में अनेकों बीज मन्त्र कहे हैं, आइये बीज मन्त्रों का रहस्य जाने: 

१--क्रीं--इसमें चार वर्ण हैं! [क,र,ई,अनुसार] क--काली, र--ब्रह्मा, ईकार--दुःखहरण! 

अर्थ--ब्रह्म-शक्ति-संपन्न महामाया काली मेरे दुखों का हरण करे!

२--श्रीं----चार स्वर व्यंजन---[श, र, ई, अनुसार]=श--महालक्ष्मी, र-धन-ऐश्वर्य, ई-- तुष्टि, अनुस्वार-- दुःखहरण! 

अर्थ---धन- ऐश्वर्य सम्पति, तुष्टि-पुष्टि की अधिष्ठात्री देवी लाष्मी मेरे दुखों का नाश कर!

३--ह्रौं---[ह्र, औ, अनुसार] ह्र-शिव, औ-सदाशिव, अनुस्वार--दुःख हरण!

अर्थ--शिव तथा सदाशिव कृपा कर मेरे दुखों का हरण करें!

४--दूँ ---[ द, ऊ, अनुस्वार]--द- दुर्गा, ऊ--रक्षा, अनुस्वार करना!

अर्थ-- माँ दुर्गे मेरी रक्षा करो! यह दुर्गा बीज है!

५--ह्रीं --यह शक्ति बीज अथवा माया बीज है!

[ह,र,ई,नाद, बिंदु,]---ह-शिव, र-प्रकृति,ई--महामाया, नाद-विश्वमाता, बिंदु-दुःख हर्ता!

अर्थ--शिवयुक्त विश्वमाता मेरे दुखों का हरण करे!

६--ऐं--[ऐ, अनुस्वार]-- ऐ- सरस्वती, अनुस्वार-दुःखहरण!

अर्थ--- हे सरस्वती मेरे दुखों का अर्थात अविद्या का नाश कर!

७--क्लीं-- इसे काम बीज कहते हैं![क, ल,ई अनुस्वार]--क--कृष्ण अथवा काम,ल--इंद्र,ई--तुष्टि भाव, अनुस्वार-सुख दाता!

कामदेव रूप श्री कृष्ण मुझे सुख-सौभाग्य दें!

८--गं--यह गणपति बीज है![ग, अनुस्वार] ग-गणेश, अनुस्वार-दुःखहरता!

अर्थ-- श्री गणेश मेरे विघ्नों को दुखों को दूर करें!

९--हूँ--[ ह, ऊ, अनुस्वार]--ह--शिव, ऊ-- भैरव, अनुस्वार-- दुःखहरता]

यह कूर्च बीज है!

अर्थ--असुर-सहारक शिव मेरे दुखों का नाश करें!

१०--ग्लौं--[ग,ल,औ,बिंदु]--ग-गणेश, ल--व्यापक रूप, आय--तेज, बिंदु-दुखहरण!

अर्थात--व्यापक रूप विघ्नहर्ता गणेश अपने तेज से मेरे दुखों का नाश करें! 

११--स्त्रीं--[स,त,र,ई,बिंदु]--स--दुर्गा, त--तारण, र--मुक्ति, ई--महामाया, बिंदु--दुःखहरण!

अर्थात--दुर्गा मुक्तिदाता, दुःखहर्ता,, भवसागर-तारिणी महामाया मेरे दुखों का नाश करें!

१२--क्षौं--[क्ष,र,औ,बिंदु] क्ष--नरीसिंह, र--ब्रह्मा, औ--ऊर्ध्व, बिंदु--दुःख-हरण!

अर्थात--ऊर्ध्व केशी ब्रह्मस्वरूप नरसिंह भगवान मेरे दुखों कू दूर कर!

१३--वं--[व्, बिंदु]--व्--अमृत, बिंदु- दुःखहरता! [इसी प्रकार के कई बीज मन्त्र हैं] [शं-शंकर, फरौं--हनुमत, दं-विष्णु बीज, हं-आकाश बीज,यं अग्नि बीज, रं-जल बीज, लं- पृथ्वी बीज, ज्ञं--ज्ञान बीज, भ्रं भैरव बीज! 

अर्थात--हे अमृतसागर, मेरे दुखों का हरण कर!

१४--

कालिका का महासेतु---क्रीं, 

त्रिपुर सुंदरी का महासेतु--ह्रीं, 

तारा का हूँ, 

षोडशी का स्त्रीं, 

अन्नपूर्णा का श्रं, 

लक्ष्मी का श्रीं! 

Feel Separation from the Physical Body

During the course of meditation, one day you will feel that you have separated yourself from the body. You will have immense joy mixed with fear; joy in the possession of a new light, astral body; and fear owing to the entry in a foreign, unknown plane. At the very outset, the new consciousness is very rudimentary in the new plane, just as in the case of a pup with newly opened eyes on the eighth or tenth day on the physical plane. You will feel that you have a light air body and perceive a rotating, vibratory, limited, astral atmosphere with illumination of golden lights, objects, beings, etc. You may feel that you are rotating or floating in the air and consequently there is fear of a fall.

You will never drop down, but the new experience of subtlety generates novel feeling and sensations in the beginning. How you leave the body, remains unknown at the outset. You are suddenly startled, when you have completely separated, and when you enter into the new plane, some times with a blue- colored sphere around, sometimes with partial illumination mixed with darkness, while at other times with extremely brilliant, golden, yellow, defused illumination. The new joy is inexpressible and indescribable in words. You will have to actually feel and experience it yourself (Anubhava). You are unaware of how you left the body, but you are fully conscious of your returning. You gently feel as if you enter smoothly, gently through a small hole or fine tube with an airy, ethereal feeling. Just as air enters through the crevices of a window, you enter with the new astral body back into the physical body.

I think I have expressed the idea lucidly. When you have returned. You can clearly differentiate the life in the gross and subtle planes. There is an intense craving to regain the new consciousness and to remain in the state always. You are not able to stay for a period of longer than five to ten minutes in the new region. Further, you can, in the beginning, hardly leave the body at will, through simple willing. By chance , through efforts, you are able to separate from the body once in a month in the course of sadhana. If you plod on with patience, perseverance and firmness, you will be able to leave the body at will and stay in the new plane for longer period with the new subtle body. You are quite safe from identification with the body. You have made conquest of Deha-Adhyasa, only if you can leave the body at will and stay in the new region for a long time, say for two to three hours. Your position will be quite secure only then. The practice of mauna and steady regular meditation is absolutely necessary to achieve this end. After continuous hard practice, you will be able to separate yourself from the body very frequently. As soon as you silence the thoughts and calm the mind, the mental habit of sleeping from the physical body supervenes automatically. There will be no difficulty then. 

Lalleshwari

Lalleshwari (1320–1392) was a mystic of the Kashmiri Shaivite sect. She was a creator of the mystic poetry called vatsun or Vakhs, literally "speech". Known as Lal Vakhs, her verses are the earliest compositions in the Kashmiri language and are an important part in history of Kashmiri literature. She inspired some of the later Sufis of Kashmir.

She is also known by various other names, including Lal Ded, Lalla, Lal Diddi, Laleshwari, Lalla Yogishwari and Lalishri.

Life:

Lalleshwari was born in Pandrethan (ancient Puranadhisthana) some four and a half miles to the southeast of Srinagar in a Kashmiri Pandit family. She married at age twelve, but her marriage was unhappy and she left home at twenty-four to take sanyas (renunciation) and become a disciple of the Shaivite guru Siddha Srikantha (Sed Bayu). She continued the mystic tradition of Shaivism in Kashmir, which was known as Trika before 1900.

Literary works:

Her poems (called vakhs) have been translated into English by Richard Temple, Jaylal Kaul, Coleman Barks, Jaishree Odin, and Ranjit Hoskote.

An example of Lal Vakh in Kashmiri:

yi yi karu'm suy artsun

yi rasini vichoarum thi mantar

yihay lagamo dhahas partsun

suy Parasivun tanthar

English translation:

Whatever work I did became worship of the Lord;

Whatever word I uttered became a prayer;

Whatever this body of mine experienced became

the sadhana of Saiva Tantra

illumining my path to Parmasiva.

Legacy:

The leading Kashmiri Sufi figure, Sheikh Noor-ud-din Wali, also known as Nooruddin Rishi or Nunda Rishi, was highly influenced by Lal Ded. One Kashmiri folk story recounts that as a baby, Nunda Rishi refused to be breast-fed by his mother. It was Lal Ded who breast-fed him.

Lal Ded and her mystic musings continue to have a deep impact on the psyche of Kashmiri common man, and the 2000 National Seminar on her held at New Delhi led to the release of the book Remembering Lal Ded in Modern Times. A solo play in English, Hindi and Kashmiri titled 'Lal Ded' (based on her life), has been performed by actress Mita Vashisht all over India since 2004.