Maha Mrityunjaya Mantra - महा मृत्युंजय मंत्र


It's mentioned in  Padampuran "पदम् पुराण" that Mahamrituanjaya mantra is composed in hymn form by Maharishi Markanday.

In the Rig-Veda, 4/52/12 the mantra has been recorded as:

ॐ त्र्यम्बकं यजामहे सुगन्धिं पुष्टिवर्धनम् उर्वारुकमिव बन्धनान् मृत्योर्मुक्षीय मामृतात् ॥

Om Tryambakam Yajaamahe
Sugandhim Pussttivardhanam
Urvaarukamiva Bandhanaan
Mrtyormukssiiya Maamrtaat ||




This mantra dedicated to lord Shiva as Mrityunjaya is found in the Rig Veda.  It is called the Maha Mrityunjaya mantra, the Great Death-Conquering mantra. It is a mantra that has many names and forms. It is called the Rudra mantra, referring to the furious aspect of Shiva; the Tryambakam mantra, alluding to Shiva's three eyes; and its is sometimes known as the Mrita-Sanjivini mantra because it is a component of the "life-restoring" practice given to the primordial sage Shukra after he had completed an exhausting period of austerity, but Amrit Sanjivani mantra is different from maha Mrityunjaya mantra, it is a combination of mrityunjaya and gayatri.

The Maha Mrityunjaya mantra is hailed by the sages as the heart of the Veda. Along with the Gayatri mantra it holds the highest place among the many mantras used for contemplation and meditation.


ॐ aum         = is a sacred/mystical syllable in Sanatan Dharma or Indian religions, i.e. Hinduism, Jainism, and Buddhism
tryambakam =  the three-eyed one (accusative case)
yajamahe      = We worship, adore, honor, revere
sugandhim     = sweet smelling, fragrant (accusative case)
pushti            = A well-nourished condition, thriving, prosperous, fullness of life
vardhanam    = One who nourishes, strengthens, causes to increase (in health, wealth, well-being); who  
                        gladdens, exhilarates, and restores health; a good gardener
urvarukam    =  'urva' means "vishal" or big and powerful or deadly. 'arukam' means 'disease'. Thus
                         urvarukam means deadly and overpowering diseases.
iva               = like, just as
bandhanān   = "from captivity" {i.e. from the stem of the cucumber} (of the gourd); (the ending is actually
                        long a then -d which changes to n/anusvara because of sandhi)
                        bandhanān means bound down. Thus read with urvārukam iva, it means 'I am bound down 
                        just as by deadly and overpowering diseases'.
mrityor         = From death
mukshīya      = Free, liberate
ma                = me
amritat           = [with] immortality, emancipation

108 names of Goddess Durga


Maa Durga is the personification of the divine force of the super power. The Durga means ‘the invincible’, so the Durga is regarded as the ever victorious warrior of the Gods lineage. Durga is the representation of courage, strength, ethics and protection. She is the destroyer of sin and evil and the savior of morality and ethics. Goddess Durga is a form of Divine Power, the Shakti. Durga is the confluence of the power, beauty and intelligence of Maha lakshmi, Maha Saraswati and Maha Kali. So, Durga is regarded as ‘the ultimate deity’. Regarded as the savior of needy and the destroyer of destructors, she is the mother of the entire universe as well as the slayer of evils. She is known by 108 different names according to quality she possesses. It is believed that Maa Durga gets pleased if, these names (Durga Shatnam Strotam) are chanted with devotion. Read on to know the 108 names of the Goddess along with their meaning.

Meaning Of 108 Durga Names 

Sati - One who got burned alive
Saadhvi - The Sanguine
Bhavaprita - One who is loved by the universe
Bhavaani - The abode of the universe
Bhavamochani - The absolver of the universe
Aarya - Goddess
Durga - The Invincible
Jaya - The Victorious
Aadya - The Initial reality
Trinetra - One who has three-eyes
Shooldharini - One who holds a monodent
Pinaakadharini - One who holds the trident of Shiva
Chitra - The Picturesque
Chandaghanta - One who has mighty bells
Mahatapa - With severe penance
Manah - Mind
Buddhi - Intelligence
Ahankaara - One with Pride
Chittarupa - One who is in thought-state
Chita - Death-bed
Chiti - The thinking mind
Sarvamantramayi - One who possess all the instruments of thought
Satta - One who is above all
Satyanandasvarupini - Form of Eternal bliss
Ananta - One who is Infinite or beyond measure
Bhaavini - The Beautiful Woman
Bhaavya - Represents Future
Bhavya - With Magnificence
Abhavya - Improper or fear-causing
Sadagati - Always in motion, bestowing Moksha (salvation)
Shaambhavi - Consort of Shambhu
Devamata - Mother Goddess
Chinta - Tension
Ratnapriya - Adorned or loved by jewels
Sarvavidya - Knowledgeable
Dakshakanya - Daughter of Daksha
Dakshayajñavinaashini - Interrupter of the sacrifice of Daksha
Aparna - One who doesnt eat even leaves while fasting
Anekavarna - One who has many complexions
Paatala - Red in color
Paatalavati - Wearing red-color attire
Pattaambaraparidhaana - Wearing a dress made of leather
Kalamanjiiraranjini - Wearing a musical anklet
Ameyaa - One who is beyond measure
Vikrama - Violent
Krrooraa - Brutal (on demons)
Sundari - The Gorgeous
Sursundari - Extremely Beautiful
Vandurga - Goddess of forests
Maatangi - Goddess of Matanga
Matangamunipujita - Worshipped by Sage Matanga
Braahmi - Power of God Brahma
Maaheshvari - Power of Lord Mahesha (Shiva)
Aeindri - Power of God Indra
Kaumaari - The adolescent
Vaishnavi - The invincible
Chaamunda - Slayer of Chanda and Munda(demons)
Vaarahi - One who rides on Varaah
Lakshmi - Goddess of Wealth
Purushaakriti - One who takes the form of a man
Vimalauttkarshini - One who provides joy
Gyaana - Full of Knowledge
Kriya - Nitya- The eternal one
Buddhida - The bestower of wisdom
Bahula - One who is in various forms
Bahulaprema - One who is loved by all
Sarvavahanavahana - One who rides all vehicles
NishumbhaShumbhaHanani - Slayer of the demon-brothers Shumbha Nishumbha
MahishasuraMardini - Slayer of the bull-demon Mahishaasura
MadhuKaitabhaHantri - Slayer of the demon-duo Madhu and Kaitabha
ChandaMundaVinashini - Destroyer of the ferocious asuras Chanda and Munda
Sarvasuravinasha - Destroyer of all demons
Sarvadaanavaghaatini - Possessing the power to kill all the demons
Sarvashaastramayi - One who is deft in all theories
Satya - The truth
Sarvaastradhaarini - Possessor of all the missile weapons
Anekashastrahasta - Possessor of many hand weapons
AnekastraDhaarini - Possessor of many missile weapons
Komaari - The beautiful adolescent
Ekakanya - The girl child
Kaishori - The adolescent
Yuvati - The Woman
Yati - Ascetic, one who renounces the world
Apraudha - One who never gets old
Praudha - One who is old
Vriddhamaata - The old mother (loosely)
Balaprada - The bestower of strength
Mahodari - One who has huge belly which stores the universe
Muktakesha - One who has open tresses
Ghorarupa - Having a fierce outlook
Mahaabala - Having immense strength
Agnijwaala - One who is poignant like fire
Raudramukhi - One who has a fierce face like destroyer Rudra
Kaalaratri - Goddess who is black like night
Tapasvini - one who is engaged in penance
Narayani - The destructive aspect of Lord Narayana (Brahma)
Bhadrakaali - Fierce form of Kali
Vishnumaya - Spell of Lord Vishnu
Jalodari - Abode of the ethereal universe
Shivadooti - Ambassador of Lord Shiva
Karaali - The Violent
Ananta - The Infinite
Parameshvari - The Ultimate Goddess
Katyayani - One who is worshipped by sage Katyanan
Savitri - Daughter of the Sun God Savitr
Pratyaksha - One who is real
Brahmavaadini - One who is present everywhere

Reverence for life – The Krishna way



The respect for life was elaborated by the German philosopher Albert Schweitzer wherein he remarked in criticism on the Indian religion. He said that the religion of this country is life negative. This remark is correct to a large extent, if Krishna is left out. But it is utterly wrong in the context of Krishna. If Schweitzer had tried to understand Krishna he would never have said so.



When we will see to Lord Buddha or Lord Mahavir or Jesus we will feel a sadness or nothingness in them. Buddha and Mahavira renounce happiness, Krishna does not renounce it. Krishna accepts that which is. He does not find happiness even worth renouncing, let alone indulging. He does not find happiness even worth renouncing. He has no desire whatsoever to make even a slight change in life as it is; he accepts it totally.

But it was unfortunate that we did not allow Krishna to inuence our life in a broad way. He remains a lonely dancing island in the vast ocean of sorrow and misery that is our life. Or, we can say he is a small oasis of joyous dancing and celebration in the huge desert of sadness and negativity, of suppression and condemnation that we really are. Krishna could not inuence the whole spectrum of our life, and for this we are alone to blame. Krishna is not in the least responsible for it. We were not that worthy, that deserving, to have him, to imbibe him, to absorb him.

Up to now, man’s mind has thought of and looked at life in fragments – and thought dialectically.The religious man denies the body and accepts the soul. And what is worse, he creates a conict, a dichotomy between the body and spirit. He denies this world, he accepts the other world, and thus creates a state of hostility between the two. Naturally our life is going to be sad and miserable if we deny the body, because all our life’s juice – its health and vitality, its sensitivities and beauty, all its music – has its source in the body. So a religion that denies and denounces the body is bound to be anemic and ill, it has to be lackluster. Such a religion is going to be as pale and lifeless as a dry leaf fallen from a tree. And the people who follow such a religion, who allow themselves to be inuenced and conditioned by it, will be as anemic and prone to death as these leaves are.

Krishna is utterly incomparable, he is so unique. Firstly, his uniqueness lies in the fact that although Krishna happened in the ancient past he belongs to the future, is really of the future. Man has yet to grow to that height where he can be a contemporary of Krishna’s. He is still beyond man’s understanding; he continues to puzzle and battle us. Only in some future time will we be able to understand him and appreciate his virtues. And there are good reasons for it.

The most important reason is that Krishna is the only one in our whole history who reached the absolute height and depth of religion, and yet he is not at all serious and sad, not in tears. By and large, the chief characteristic of a religious person has been that he is somber, serious and sad-looking – like one vanquished in the battle of life, like a renegade from life. In the long line of such sages it is Krishna alone who comes dancing, singing and laughing.

Religions of the past were all life-denying and masochistic, extolling sorrow and suffering as great virtues. If you set aside Krishna’s vision of religion, then every religion of the past presented a sad and sorrowful face. A laughing religion, a religion that accepts life in its totality is yet to be born. And it is good that the old religions are dead, along with them, that the old God, the God of our old concepts is dead too.

What does Krishna really tell Arjuna? When he says, "Leave everything and come to me," he means to say that Arjuna should set aside everything and go to the feet of life itself, should accept life as it is.

A fakir has said in his prayer, "O Lord, I accept you, but not your world." In fact, every fakir says, "O Lord, I accept you, but not your world." This is opposite to the position taken by an atheist. The atheist says, "I accept your world, not you." Thus theists and atheists are two sides of the same coin.

Krishna's theism is quite unique. In fact, only Krishna is a theist: he accepts what is. He says to God, "I accept you and your world too," and this acceptance is so complete, so profound that it is difficult to know where the world ends and God begins. The world is really the extended hand of God, and God is the innermost being hidden in the world. The difference between the world and God is no more than this.

Krishna accepts the whole. It is important to understand that Krishna does not give up anything, neither pain nor happiness. He does not renounce that which is. With him the question of renunciation does not arise.

If we understand rightly we will see that the individual, the ego, the I begins with giving up, with renunciation. As soon as we renounce something I-ness into being. There is no way for me, for the ego to be if we don't give up anything...........