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Soundarya Lahari Waves of transcendental beauty

Deities and worship at the

Rajarajeshwari Peetam, Sri Vidya Temple Society (SVTS)

6980 East River Road, RUSH, NY 14543

(near Rochester, NY close to Niagara Falls)

Dear All:

Many commentaries and translation of this divine work are readily

available, see link http://www.celextel.org/adisankara/soundaryalahari.html,

see also links to a couple of important peethams in USA, given below.

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http://www.esrividya.org/home.aspx

Rajarajeshwari Peetam, near Rochester, New York

http://www.lalithapeetham.org/contact-us.html

Lalitha Peetham, near Plano, Texas

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In this work, attributed to Adi Sankara, with exactly 100 slokas, we find a

head-to-toe description of Devi in all Her majesty, along with a description

of Her powers and the method of worship. The whole work is believed to

have been etched by Ganesha on Mount Meru, much like we find the entire

Bhagavad Gita, and other passages from the scriptures etched on the walls

of our temples here on earth.

When Adi Sankara received these verses, he was so enchanted that he

wanted to bring them down to earth. Ganesha quickly started erasing them

(from the bottom up) and 59 slokas were thus erased by the time Adi

Sankara hurried to earth. Hence, only the first 41, known as the Ananda

Lahari, are the original slokas. To compensate for the 59 missing slokas,

Adi Sankara himself composed the remaining 59, which match in beauty

with the original and hence Soundarya Lahari.

The English transliteration and translation by Sriman P. R. Ramachander,

(see http://www.celextel.org/adisankara/soundaryalahari.html) is used in

what follows here, with additional comments. The benefits of chanting

individual slokas referred to here are based on the esoteric significance of

the yantras and the mantras contained in Soundaraya Lahari (hereafter

SL), as found at the link below. The entire text of the benefits for all the 100

slokas has been copied and pasted for ready reference at the end.

http://mannady.com/mantrikyantras/SoundaryaLahariYantras.html

Some authorities are of the opinion that verses 1, 2, 8, 9, 10, 11, 14, 21,

26, 27, 31 to 41 are the most important mantras in Soundarya Lahari.

I have started here with verse 10. I remember a continuous recitation of

verse 8 (or verse 10???) all day, for 48 days, by our priest during the

founding of the Parashakthi temple in Pontiac, Michigan.

Verse 10 (Chanting Benefits: Getting a strong body, virility. For women,

overcome ailments during mensus and develop attractive, beautiful,

breasts, i.e. also aids in curing diseases like breast cancer.)

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Sudhaa-dhaara-saaraih carana-yugalaantar vigalitaih l

Prapancam sincantee punarapi ras'aamnaayam ahasahaa ll

Avaapya svaam bhoomim bhujaga-nibha madhyustta-valayam l

Svam-aatmaanam-krutvaa svapishi kulakuNde kuhariNi ll 10 ll

च ण l

ll

l

ण ll १० ll

Using the nectar that flows in between your feet,

To drench all the nerves of the body,

And descending from the moon with nectar like rays,

Reaching back to your place,

And coiling your body in to a ring like serpant,

You sleep in the Kula Kunda* with a hole in the middle.

*************************************************

* Another name for Mooladhara Chakra

Two very beautiful imageries are used in this sloka. The first is prapancam

sincantee and the second is swapishi kulakuNde.

The verb sincyantee is derived from “sincanam” which means to irrigate.

The farmer irrigates the field after first tilling it and sowing the seeds. A lot

of hard work has to be done before sincanam can begin but all that hard

work will come to naught without the irrigation process. The field must be

irrigated for the crops to grow and produce a bountiful harvest. Here Devi is

referred to as irrigating the whole Universe, the “prapancam”, like a farmer

would very lovingly irrigate his field.

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We find an exactly similar verse in the final Mangalaashaasanam part of

the well-known Venkateswara Suprabhatam.

Dayaammruta tarangiNyaas tarangairiva sheetalaih l Apangaih sincate vishwam Venkateshaaya mangalam ll 10 ll

l

ll १० ll

Quite coincidentally, like the SL verse we are discussing, this also is the

10th verse. Apaanga means the corner of the eye. Venkatesha is looking at

us and through the corner of His eyes, with just the corner of His eyes, He

is irrigating the whole Universe (vishwam). But instead of water that the

farmer uses to irrigate the field, Venkatesha is irrigating the Universe with

dayaamruta tarangiNis. Daya means compassion and armuta is the nectar.

With the nectar of His compassion flowing out from the corner of His eyes,

emerging like a stream (tarangiNi) and spreading as waves (tarangaih) that

are cool and soothing (sheetalaih), He is irrigating the whole Universe with

His compassion. All glories, auspiciousness, mangalam to Him. The devas

only got the amruta (nectar) after a great deal of difficulty, by churning the

ocean of milk, but we are blessed to receive the nectar of Venkatesha’s

immense compassion just being in front of Him at the temple and

worshipping Him. Being in the temple and wanting to worship is like the

tilling and ploughing and sowing the seeds. That is enough. Venkatesha

does the rest with His immense compassion to irrigate our minds and heart

for the bountiful crops of divine knowledge and bliss to grow in our hearts

and within this deham. The deham then becomes the rightful place for the

dehi to be realized.

Why is stream so cooling and soothing? The dehis are afflicted by that is

commonly known as taapatrayas (the three, traya, afflictions, taapa). They

literally burn the deham, body, like being trapped in an intolerable fiery

blaze. The opening verses of the Srimad Bhagavatam begin with the

statement “taapa trayOnmoolanam”, the complete uprooting these three

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afflictions. The study, the narration, and devout hearing and listening, of the

Bhagavatam is the prescription for these three afflictions. What are they?

They are adhyaatmika (created by oneself, the atma, by its past actions or

karmas, and even present actions, like indulging in improper behavior and

diets, drugs, alcohol, etc.), adhibhautika (created by other creatures and

beings, a barking dog, a difficult neighbor, a troublesome spouse, child,

relative, boss, coworker, etc.) and adhidaivika (created by supernatural

forces beyond our control, like floods, earthquakes, wild fires, out of control

satellites that tumble to the earth, yes, we just escaped one such tumbler,

and asteroid strikes, etc. Yes, there is a relatively small asteroid that will

soon get to its closest ever to the earth, and will pass inside the orbit of the

moon, but if it does strike the earth the consequences could be more

devastating than a terrorist attack!) The fire of these taapa trayas can only

be quenched by soothing streams of the Lord’s compassion that emerge

from the corner of His eye.

In the Lalitha Sahastranamam (verse 79), Devi is also referred to as the

soothing and cooling rays of the moon that bring joy to Her devotees who

are scorched by the fire of the three types of afflictions (taapa-traya-agni).

Taapa-trayaagni-samtapta-samaahlaadana-candrika

And now here, in verse 10 of the Soundarya Lahari, we see an exactly

similar imagery about what Devi is doing for us. She is irrigating the whole

Universe with Her infinite compassion (prapancam sincantee). What does

She irrigate it with? Sudhaa dhaaraa saaraih. Sudhaa is another word for

amrutham, or nectar. Dhaaraa is stream, as in Kanakadhaara, a stream or

shower of gold that Mahalaksmi created after listening to Adi Sankara’s

moving plea. Or, as in Gangadhara, or Gangadhaara, which refers to Lord

Shiva stopping the flow of the Divine Ganga and locking all the waters

falling from the heavens in the mattes of His hair and letting out just a

harmless stream! Saara refers to the divine taste of this streaming nectar.

When we taste this divine stream, all afflictions are quenched and we are

healed. It is the apt prescription for all the taapa trayaas.

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Where does this stream come from? We are told that the compassionate

stream of nectar emerges from the corner of Venkateswara’s eye. Here

we are told that this stream springs from (vigalita) the carana (lotus feet)

yugala (couple of) antar (space). This soothing stream of divine nectar is

flowing from the Devi’s lotus feet and there are two of them (yugala),

doubling Her compassion.

This is the reason why we sprinkle the water that has been collected from

the holy feet of the deities after we perform Abhishekham in our temples.

Various offerings of milk, curd (yogurt), honey, sugar, tasty and fragrant

juices (like coconut juice, mango juice, orange juice, lemon juice, water

mixed with sandalwood paste, turmeric, kumkumam, a red fragrant

powder), ashes, and, of course, water are used in the ritual bathing and

showering (abhishekham). This streams forth from the feet and is collected

and sprinkled by the priest, on all the assembled. This is our substitute for

the divine streams that are being cited in these compositions.

It is said that the holy Ganga, originally a celestial river flowing only in the

heavens, was brought down to earth when the Lord Sri Hari, who appeared

as Vamana, assumed His gigantic Trivikrama form after asking the demon

King Bali for three strides. The glories of Vamana avatara are described

eloquently in the following discourse (see link below) on Andal’s

Thiruppavai, where Vamana avataram is mentioned in the verse beginning

with – Ongi ulagalandha Uttaman pErpaadi.

http://namadwaar.wordpress.com/2009/09/18/sep-18-vamana-avatar-the-

ganges/

With one stride, all of the earth and nether worlds were covered by

Vamana, with the second one all the higher lokas were covered and

Vamana’s thumb pierced through the celestial firmament and appeared in

Satyaloka. Brahma started washing Vamana’s feet with the waters of the

Holy Ganga, and that is how the Ganga started her descent from the

heavens. There are many other episodes that describe in detail how the

Holy Ganga started descending from Satyaloka to the lokas below and

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eventually to earth and to the nether worlds. (The asuras also claimed the

right to the waters of the Holy Ganga.) The waters of this holy river are

therefore always thought of a streaming from the Lord Sri Hari’s feet and

are therefore doubly holy.

Adi Sankara also refers to the Vamana avatara in his “Shatpadi stotram”.

The second verse begins with the description of the Lord’s feet as

Divyadhuni makarande. This has been interpreted variously but one

meaning of the word “dhuni” is a river. This seems to be the most apt

interpretation. The word dhuni is a synonym of the common word nadi for a

river. Hence, divyadhuni means the celestial river, from the heavens, in

other words, the Holy Ganga. The word makaranda means honey that bees

collect from various flowers which makes this unique concoction of various

flower juices extremely sweet. The water of the Holy Ganga that springs

from the lotus feet (or nail of the big toe of Trivikrama) is as sweet as the

nectar collected by the bees from various flower. This is also what is meant

by sudhaa dhaara saaraih in the SL verse that we are discussing here.

(More detailed discussion of Vamana avatara and the shatpadi stotram

may be found at the links given below.)

http://www.indiadivine.org/audarya/hinduism-forum/461314-significance-sri-

vamana-avathara.html

http://www.celextel.org/adisankara/shatpadi.html

http://advaitham.blogspot.com/2011/04/deivathin-kural-176-vol-4-dated-14-

apr.html

http://www.trinetra.org.uk/#/goddess-ganga/4543088929

But Devi is not content with just this streaming of the nectar of compassion

from Her two lotus feet. And, so punar api, which means “and again”. What

else does She do?

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Rasa-aamnaayam-ahasah is what She adds. Rasa means taste, flavor.

Aamnaaya is sacred and ahas refers to the light of the day, or specifically

here to the moon. The word ahaspati means the Lord of the word, and

aharnisham means day and night. In chapter 15, verse 13, Krishna states

that it is He who nourishes and endows taste in all the medicinal herbs,

fruits, and vegetables (i.e., all crops, aushadhees-sarvaah) by entering into

the moon’s rays (Somobhootva rasaatmakahaa). Likewise, Devi also

nourishes and makes tasty all the divine (sacred) plants that are available

to us by acting through the moon’s rays.

Now, let’s look at the second imagery – swapishi kulakuNde. This begins

with avaapya swam bhoomim. Avaapya means to come to, or to take hold

of, or to possess. This Bhoomi is Hers and She possesses it. That is what

“swaam” means. This is further described by bhujanibha madhyushtta

valayam. The word bhujaga means a serpent (literally a creature that

crawls on it belly) and nibha means like. Like a snake can completely

encircle and hold something within itself. Whatever is encircled by the

snake/serpent seems to be filling a cavity produced by this encircling. The

word kuhara means a cavity and kuhariNi means within the cavity.

The imagery is then as follows. She encircles and holds within Her the

whole earth (which, of course, is Hers) within the space created by that

cavity produced by this encircling, just like a serpent would.

This is not a suffocating embrace of a serpent, or the snaring of death. It is

like a loving embrace. Like when the snakes are found to wrap around a

Shiva linga or around the neck of Lord Shiva. That is an embrace of love.

They offer their whole self in doing so. That is all they have to offer.

Likewise, in this loving embrace by Devi, like the encirclement by a snake,

lies the whole earth. But she also puts Herself (swam aatmaanam) in the

middle of this all - Swamaatmaanam krutva.

According to tantras, kula kundha (kundha meaning a hole, cavity, or a holy

well, tank, etc.) refers to the mooladhaara chakra. This is the lowest of all

the seven chakras in the body that must be awakened. Without the

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awakening of the lowest nothing can happen to achieve the higher states of

consciousness. Without getting through kindergarten and elementary

schools one cannot get the highest degrees, or get the Nobel prize later.

This is why we all remember fondly our elementary school teachers more

than any other. The first teacher, of course, is Our Mother. And, Devi is the

Divine Mother of all – Jaganmaataa.

Muladhara Swadhisthana Manipura Anahata Vishuddha

Ajna (aagnyaa) Sahasrara

She lovingly attends to the most elementary of our requirements to achieve

the highest – moksha – the release of the atma, the soul, through the

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sahastraara chakra, situated at the top of the cranium (skull). This is called

kapala moksham in the language of the tantras.

When the atma leaves the body through the Sahasraara chakra, one gets

moksha. That is what Devi is helping us to attain with Her loving

encirclement of the lowest of all the chakras – the moolaadhaara chakra,

like a snake lovingly embracing and coiling itself. Devi is coiling Herself

around all of us – the whole world – the Universe indeed where all sentient

beings are present.

Swaphishi means to sleep. When one is content and happy one can fall

asleep. This is blissful sleep. There is also restless sleep but a child

sleeping in the embrace of a mother is blissfully asleep. That is what Devi

is doing to all of us with Her loving serpent-like embrace.

Of course, the Devi is residing not only in the lowest chakra, but in all the

seven chakaras as evident from the descriptions in the Lalitha

Sahastranamam, verses 38 and 39 (moolaadhaara, manipoora, agnyaa,

sahasraara), verse 97 (vishuddhi), verse 100 (anaahata) and verse 104

(swadhishttaana). The Devi helps awaken all the chakras, gradually,

leading the devotee to the ultimate path of moksha (over many janmas).

In summary, this sloka describes Devi’s immense compassion with two

beautiful imageries. From Her two lotus feet She is letting loose the

nectarlike stream of Her immense compassion. She is also nourishing with

those streams with Her influence on the moon’s rays all that is needed to

nourish us, make us healthy, and soothe us of all the three afflictions

(taapa trayam). And, then, she is encircling lovingly, like a snake, the whole

earth and all of us within Her, to activate and awaken the moolaadhara

chakra. It is a loving serpent-like embrace for the whole world, like putting a

child to sleep in the loving embrace of the mother.

Very sincerely

V. Laxmanan

Oct 30, 2011

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Appendix 1: Pranayama and The Seven Chakras

http://thespiritualindia.blogspot.com/2010/07/pranayama-and-seven-

chakras.html

Sunday, July 4, 2010

The Chakras are the seven main energy centers in the body. They are located

along the Spine, starting at the base and running upwards to the crown of the

head. The Chakras are described as "whirling disks of light", and each Chakra

radiates a specific color and energy. As each Chakra relates to specific spiritual,

emotional, psychological and physical issues, the conscious awareness and the

balancing of these energy centers lead to well-being.

Chakra 1: Muladhara Chakra

The first Chakra, Muladhara (root), is located at the base of the spine. Its color is

red and its issues are survival, stability, and self-sufficiency.

Chakra 2: Svadhisthana Chakra

The second Chakra, Svadhisthana (sweetness), is located at the lower abdomen

(between belly button and pelvic bone). Its color is orange and its issues are

sexuality, creativity, relationships and emotions.

Chakra 3: Manipura Chakra

The third Chakra, Manipura (lustrous gem), is located at the solar plexus (between

belly button and bottom of rib cage). Its color is yellow and its issues are personal

power, self esteem, willfulness and energy.

Chakra 4: Anahata Chakra

The fourth Chakra, Anahata (not struck), is located at the heart (center of the

chest). Its color is green and its issues are love, compassion, acceptance, and

trust.

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Chakra 5: Vishuddha Chakra

The fifth Chakra, Vissudha (purification), is located at the throat. Its color is bright

blue and its issues are communication, inspiration, expression, and faith.

Chakra 6: Ajna (Aagnyaa) Chakra

The sixth Chakra, Ajna (to perceive), is located between the eyebrows, just above

the bridge of the nose. Its color is indigo blue and its issues are psychic, emotional

and mental intelligence, and intuition.

Chakra 7: Sahasrara Chakra

The seventh Chakra, Sahasrara (thousand petaled), is located at the crown (top)

of the head. Its color is white or violet and its issues are devotion, inspiration,

selflessness, and spiritual understanding.

Taking the Kundalini energy up from the Muladhara Chakra to the Sahasrara

Chakra is the main goal of Kundalini Yoga. They use different Yoga Techniques in

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order to awaken the Kundalini (serpent energy) which is resting in the Muladhara

Chakra and make it flow from the base of the spine to the top of the head. Once

Kundalini reaches its final destination, the Sahasrara Chakra, you will be in the

knowledge space, or Chidakasa.

Blessed Be...!

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Appendix 2: The 100 Yanthras

In Soundarya Lahari

Sri. Sankaracharya and Soundaryalahari The genius played key role in propagating Vedanta philosophy and in revamping Arsha culture is

undoubtedly Sree sankaracharya. It was he who developed the advaitha religion of Gowdapadar into a great theory. his contribution include the interpretations of Brahmasutra, Upanishads and Bhagavalgeetha. His works such as Vivekachoodamani, Upadeshasahasri, Bhajagovinda, Laghuvakyavruthi can be described as simple explanations for the ample philosophic thoughts vedanta. His book Soundaryalahari is the very essence of thanthrasastra.

Soundarya Lahari It contains 100 slokas. First 41 slokas are known by the name 'Anandalahari'. The name of the

remaining part is Soundaryalahari. In the first part principles related to Thanthra sasthra are discussed. It also contains the descriptions of Thantra, yantra and mantra, of course all related to Devi. There is markable difference between first and second parts both in the nature of subject dealt with and mode of narration. Some are of the view that the dfirst part was not written by Srisankara. However each sloka of Soundaryalahari is is utilised as 'Manthra' for the achievement of specific goal. More ever there slokas are transformed to yantras. Here mode of offerings, depiction of yantras and and configurations of manthraksharas are explained. There explanations are scheduled in accordance with the thanthr4a systems and customs preparing in South Indian states. It should be noted that practices explained here must be observed only following the advice of a well versed master.

Yanthra 1

Result : All kinds of prosperity and relief from complex problems

Yanthra 2

Result : Enabling to influence others and to get respect from them

Yanthra 3

Result : Knowledge especially vedic knowledge is the gains

Yanthra 4

Result : Recovery from diseases, relief from fear and prosperity are the gains.

Yanthra 5

Result : This yanthra brings all people under control

Yanthra 6

Result : Serves as the remedy for infertility and impotency. grands ideal of springs

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Yanthra 7

Result : Victory over renemies, influence on higher authorities are the benefits.

Yanthra 8

Result : Releave from prison, realisation of all wishes are the benefits

Yanthra 9

Result : Return of people in exile, command over natural forces are ensured

Yanthra 10

Result : Women get relief from difficuliess related to mensus. Attractive breasts are also ensured.

Yanthra 11

Result : Ends infertility and gives ideal offsprings

Yanthra 12

Result : Ends dumbness makes the bearer excellant orator and poet

Yanthra 13

Result : Remove impotency. Brings women under control and command

Yanthra 14

Result : Persons get relief from poverty. Drives away famine from the place

Yanthra 15

Result : Knowledge, poetic talent are the benefits

Yanthra 16

Result : Scholarship, deep knowledge in vedas and sasthras, command over several languagesand relief from wicked forces are the benefits

Yanthra 17

Result : Knowledge in sasthras, blessings of great people are the benefits. Virgins get suitable counterparts.

Yanthra 18

Result : Becomes master in arts like painting, carvings etc. Brings women under control and command. Receives the affection of children. words turn true and meaningful.

Yanthra 19

Result : Brings women under control and command gets limience from higher authorities. The beaver can tame even wild animals

Yanthra 20

Result : Offers remedy for serpant poison. Weaken serpents. It also acts against 'Karinkannu dosham'.

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Yanthra 21

Result : Love and approval of People, power are acgieved

Yanthra 22

Result : All sorts of prosperity, supreme power are achived.

Yanthra 23

Result : Relief from debts accumulation of wealth and livestock and protection from disasters etc are offered by this yanthra.

Yanthra 24

Result : Incurable deseases will be cured. Epileptic disacters and difficulties due to wicked forces will be driven away. Curse of the dead spirit will also be ceased.

Yanthra 25

Result : Wealth, Social status and promotion to higher posts are the benefits offered

Yanthra 26

Result : Victory over enemies, success in all walks of life are the results

Yanthra 27

Result : Awareness in magic spells, spiritual knowledge and fortune to realise Devi darshan are the benefits offered.

Yanthra 28

Result : Protection from untimelyunnatural death and dangers is the chief benefit. Acheivement of all wishes is also offered.

Yanthra 29

Result : Wild animals get tamed. wicked people will be franfermed to worthy ones. for pregnant ladies, delivery will be smooth and easy.

Yanthra 30

Result : Control over sense organs, mental power, 'parakaya pravesham', 'agnisthambhanam' are

Yanthra 31

Result : Respect of king or higher officials, social approval and realisation of dreams are the results

Yanthra 32

Result : Knowledge especially that related to 'Rasavada' is achieved. Better prospetcts in career is another benefit.

Yanthra 33

Result : The bearer gets unlimited wealth

Yanthra 34

Result : Turns intelligent, Recovery from skin diseases, diabetis, rheumatic complaint are other benefits.

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Yanthra 35

Result : Recovery from asthma and tuberculosis, vision of Devi and Shiva in dream are the results.

Yanthra 36

Result : Incurable diseases get cured. Lost eyesight can be regained

Yanthra 37

Result : Protection from wicked deities. Sexual diseases get cured.

Yanthra 38

Result : Cures child diseases like polio. Protects the child from dangers and disasters

Yanthra 39

Result : Defends nightmares and confuced state of mind.

Yanthra 40

Result : Enables to foresee matters. puts are end to ignorance

Yanthra 41

Result : recovery from gastric diseases

Yanthra 42

Result : Recovery from liver xerosis and urinery diseaces, wins the respect of others

Yanthra 43

Result : Recovery from deseaces, victory in all matters and approval and respect of society are the benefits.

Yanthra 44

Result : Recovery from epilepsy and like diseaces and relief from ill effects of evil spirits are the results.

Yanthra 45

Result : Excellence in public speech, ability foretell future and blessings of Lakshmi are the results

Yanthra 46

Result : Gain of male offspring, reunion with husband or wife are the manin benefits

Yanthra 47

Result : Blessings of all gods and deities. Victory in all action

Yanthra 48

Result : Ill effects owing to planetary position are avoided.

Yanthra 49

Result : Defends eye diseaces. Hidden treasure will be obtained. Lost wealth will be regained.

Yanthra 50

Result : Defends small pox, chicken, measles etc.

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Yanthra 51

Result : Approval and respect of public and blessings of devi are the merits.

Yanthra 52

Result : Recovery from eye, ear diseases

Yanthra 53

Result : Appearance of ' Devi' before eyes. Also gets the ability to foretell future.

Yanthra 54

Result : Diseases affecting sex orgam and kidneys gt pacified. Gets deep knowledge in sasthras.

Yanthra 55

Result : Bulging of thigh root, elephantians etc. get recovered.

Yanthra 56

Result : Releave from prison, remedy for ' karinkannu dosham' are the sure results.

Yanthra 57

Result : Wealth, fame, ideal offsprings and all so of prosperity are the results.

Yanthra 58

Result : Recovery from health problems and control and command over all people.

Yanthra 59

Result : Control and command over all people

Yanthra 60

Result : Gets masterly skill in all branches of knowledge. Gets the ability to foretell matters yet to come

Yanthra 61

Result : Victory in all fields, self control progress in business and ability to influence and control others.

Yanthra 62

Result : Calm sleep, physical strength ability attract other people are the benefits.

Yanthra 63

Result : Brings every one under control. Gets 'Moksha' (eternal freedom) in the end

Yanthra 64

Result : Women get recovery from diseases. Reunion with husband. Brings men under control and command.

Yanthra 65

Result : Success of life, development of intellectual faculties are the benefits.

Yanthra 66

Result : Diseases due to black magic are driven away. Acquires masterly skill in music.

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Yanthra 67

Result : Linient approach from higher authorities, victory in all attempts wellfare of family are the benefits.

Yanthra 68

Result : Considerate behaviour on the part of authorities, respect of other people etc. are the result.

Yanthra 69

Result : Victory in all walks of life for women masterly skill in music and longlife of counterpart.

Yanthra 70

Result : Relief from fear, maintains the sanctity of life. Gets devoid of 'Shivakopam'

Yanthra 71

Result : Relief from fear. Maintains the sanctity of life. Gets control over 'Yakshinis'

Yanthra 72

Result : Mental strength, relief from fear and protection while on journey.

Yanthra 73

Result : Increase in breastmilk for women. Increased production of milk in cow. 'Brahma Sakshatkara' is the final result.

Yanthra 74

Result : Fame, respect and knowledge are the gains.

Yanthra 75

Result : Poetic talent, memory power and fame are offered by this yanthra.

Yanthra 76

Result : Victory in financial matters and legal disputes.

Yanthra 77

Result : Supremacy over others, accquirement of knowledge are the benefits offered.

Yanthra 78

Result : Considerate behaviour from high authorities and success in all matters

Yanthra 79

Result : Develop skill in magic (Indrajalam)

Yanthra 80

Result : Attractive body structure, skill in Indrajalam are the benefits.

Yanthra 81

Result : Protects from dangers caused by fire. Ability to stop fire (Agnisthambhanam)

Yanthra 82

Result : Ability to walk on water, ability to remain under water for very long time are the merits. Gets the possession of mines and treasurer

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Yanthra 83

Result : Victory over enemies, high social status are the results

Yanthra 84

Result : Gets the ability to get into the body of others (parakayapravesham) to cure diseases and to perform magic (Indrajalam)

Yanthra 85

Result : Drive away the ill effects of evil spirits. Increase Bhakti towards 'Devi'

Yanthra 86

Result : Increases power and authority. Drives away the ill effects of evil spirits.

Yanthra 87

Result : Serpants can be mad pets. Foresee future things. Increase wealth

Yanthra 88

Result : Wild animals can be tamed. Drives away dangers and disasters. Increase wealth and welfare.

Yanthra 89

Result : Recovery from all diseases. Incrreases power and attraction

Yanthra 90

Result : Drives away poverty and the ill effects owing to black magic

Yanthra 91

Result : Increase in landed property and wealth. Get opportunity to contact great person.

Yanthra 92

Result : Lost wealth can be regained. Increase wealth and knowledge.

Yanthra 93

Result : All wishes come true. Increase wealth and fortune

Yanthra 94

Result : Fame, brightness of face and eternal freedom (moksha) are the results.

Yanthra 95

Result : Debts will be cleared. Recovery from neuro problems. Gets poetic talent.

Yanthra 96

Result : Old wounds will be beeled. Gets peace of mind. Gets control over others

Yanthra 97

Result : Progress in academic matters, youthfulness, physical power and brightness are the results.

Yanthra 98

Result : Offspring to infertile woman and impotent man. Devine knowledge are the results.

Yanthra 99

Result : Courage, comfort, blessings of God are the benefits of this yanthra.

Yanthra 100

Result : Victory in all matters and sound health are ensured