Mookambika Dhyana

Naana kanchi Vichithra vasthra sahitham,

Naana vidhair bhooshitham,

Naana pushpa sukandha malya sahitham,

Naana janaa sevitham,

Naana Veda purana sasthra vinutham,

Naana kalir pradham,

Naana roopa dharmam, mahesa mahishim,

Dyayami mookambikam.

 

I meditate on that Mookambika,

Who dresses herself in various dresses and silks,

Who is adorned in multifarious ways.

Who wears garlands made of various flowers,

Who is worshiped by different type of people,

Who is recognized by different puranas, Vedas and science,

Who bestows various blessings,

Who takes up various roles ,

And who is the consort of Mahesha.

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Saundaryalahari – Parihara for skin diseases

Verse 1

Śivaḥ śaktyā yukto yadi bhavati śaktaḥ prabhavituṁ

na cedevaṁ devo na khalu kuśalaḥ spanditumapi|

Atastvāmārādhyāṁ hariharaviriñcādibhirapi

praṇantuṁ stotuṁ vā kathamakṛtapuṇyaḥ prabhavati||

Verse 30

स्वदेहोद्भूताभिर्घृणिभिरणिमाद्याभिरभितः

निषेव्ये नित्ये त्वामहमिति सदा भावयति यः।

किमाश्चर्यं तस्य त्रिनयनसमृद्धिं तृणयतः

महासंवर्ताग्निर्विरचयति नीराजनविधिम्॥svadehodbhūtābhirghṛṇibhiraṇimādyābhirabhitaḥ

niṣevye nitye tvāmahamiti sadā bhāvayati yaḥ |

kimāścaryaṁ tasya trinayanasamṛddhiṁ tṛṇayataḥ

mahāsaṁvartāgnirviracayati nīirājanavidhim ||

Verse 31

चतुष्ष्ट्या तन्त्रैः सकलमतिसन्धाय भुवनं

स्थितस्तत्तत्सिद्धिप्रसवपरतन्त्रैः पशुपतिः।

पुनस्त्वन्निर्बन्धादखिलपुरुषार्थैकघटना-

स्वतन्त्रं ते तन्त्रं क्षितितलमवातीतरदिदम्॥catuṣṣṭyā tantraiḥ sakalamatisandhāya bhuvanaṁ

sthitastattatsiddhiprasavaparatantraiḥ paśupatiḥ |

punastvannirbandhādakhilapuruṣārthaikaghaṭanā-

svatantraṁ te tantraṁ kṣititalamavātītaradidam ||

शिवः शक्त्या युक्तो यदि भवति शक्तः प्रभवितुं

न चेदेवं देवो न खलु कुशलः स्पन्दितुमपि।

अतस्त्वामारध्यां हरिहरविरिञ्चादिभिरपि

प्रणन्तुं स्तोतुं वा कथमकृतपुण्यः प्रभवति

Verse 32

शिवशक्तिः कामः क्षितिरथ रविश्शीतकिरणः

स्मरो हंसश्शक्रस्तदनु च परामारहरयः।

अमी हृल्लेखाभिस्तिसृभिरवसानेषु घटिताः

भजन्ते वर्णास्ते तव जननि नामावयवताम्॥śivaśaktiḥ kāmaḥ kṣitiratha raviśśītakiraṇaḥ

smaro haṁsaśśakrastadanu ca parāmāraharayaḥ |

amī hṛllekhābhistisṛbhiravasāneṣu ghaṭitāḥ

bhajante varṇāste tava janani nāmāvayavatām ||

Verse 33

समरं योनिं लक्ष्मीं त्रितयमिदमादौ तव मनोः

निधायैके नित्ये निरवधिमहाभोगरसिकाः।

भजन्ति त्वां चिन्तामणिगुणनिबद्धाक्षवलयाः

शिवाग्नौ जुह्वन्तः सुरभिघृतधाराहुतिशतैः॥samaraṁ yoniṁ lakṣmīṁ tritayamidamādau tava manoḥ

nidhāyaike nitye niravadhimahābhogarasikāḥ |

bhajanti tvāṁ cintāmaṇiguṇanibaddhākṣavalayāḥ

śivāgnau juhvantaḥ surabhighṛtadhārāhutiśataiḥ ||

Verse 34

शरीरं त्वं शम्भोः शशिमिहिरवक्षोरुहयुगं

तवात्मानं  मन्ये भगवति नवात्मानमनघम्।

अतश्शेषश्शेषीत्ययमुभयसाधारणतया

स्थितस्संबन्धो वां समरसपरानन्दपरयोः॥

śarīraṁ tvaṁ śambhoḥ śaśimihiravakṣoruhayugaṁ

tavātmānaṁ  manye bhagavati navātmānamanagham |

ataśśeṣaśśeṣītyayamubhayasādhāraṇatayā

sthitassaṁbandho vāṁ samarasaparānandaparayoḥ ||

Verse 35

मनस्त्वं व्योम त्वं मरुदसि मरुत्सारथिरसि

त्वमापस्त्वं भूमिस्त्वयि परिणतायां न हि परम्।

त्वमेव स्वात्मानं परिणमयितुं विश्ववपुषा

चिदानन्दाकारं शिवयुवति भावेन विभृषे॥

manastvaṁ vyoma tvaṁ marudasi marutsārathirasi

tvamāpastvaṁ bhūmistvayi pariṇatāyāṁ na hi param |

tvameva svātmānaṁ pariṇamayituṁ viśvavapuṣā

cidānandākāraṁ śivayuvati bhāvena vibhṛṣe ||

Verse 36

तवाज्ञाचक्रस्थं तपनशशिकोटिद्युतिधरं

परं श्ंभुं वन्दे परिमिलितपार्श्वं परचिता।

यमाराध्यन् भक्त्या रविशशिशुचीनामविषये

निरालोकेऽलोके निवसति हि भालोकभुवने॥

tavājñācakrasthaṁ tapanaśaśikoṭidyutidharaṁ

paraṁ śṁbhuṁ vande parimilitapārśvaṁ paracitā |

yamārādhyan bhaktyā raviśaśiśucīnāmaviṣaye

nirāloke’loke nivasati hi bhālokabhuvane ||

Those people who are suffering from any sort of dermatic condition( skin disease), the above is the most powerful mantra for them. This is all about the beautiful explanation of Adhi Para Shakthi Devi’s Swaroop from head to foot. Even though it may appear as if it is praising Devi’s swaroop, actually it is explaining how the universe and the beings are created from the day 1 of creation. If you could recite the whole 41 Stanza, that would be really good, if not Sloka 1 is to start with, then  sloka 30 to 36 would be very helpful for curing any disease associated with your skin. Please recite this for a period of 9 months continuously.   This is a time proven astrological remedy for skin disease, I am 100 percent sure you would start seeing the result if  done continuously with devotion for a period of 9 months.

Author Reference : S.K.Ramakrishnan

Sri Vidya Saparya Vasana

Sri Vidya Saparya Vasana or Para puja Vasana

Vimarsa is an elucidation of the highest form of worship in Sri Vidya Upasana which consists in the constant practice of identifying the individual self with Brahman.  Puja or worship ,to start with, is of three kinds,

(1) Para(highest), –  That supreme form of worship where there is no trace of duality(dvaitabhana) of any kind i.e.,where every thought,word or deed is worship  is called Para Puja

(2)Apara(ordinary)and where there is no trace of non-duality(advaitabhana) and the worshipper adores an external chakra or image as distinct from himself is Apara

(3)Pars-para(intermediate) is where the duality that is perceived at the outset is gradually made to merge in oneness by constant thought of identity

The Apara puja comes last. It is the purely external worship of an image or chakra and consists in bringing together the several articles needed in worship and offering them in the prescribed manner with appropriate mantras and it isprimarily meant for beginners or the Mandadhikaris.

The initiation by the Guru is called ‘Dlksha” and i s described as the first step in the ladder leading to the top-floor of the mansion of Mukti(liberation).   Upasana is Isvara pranidhana or profound contemplation of Isvara.To repeat the Mahamantras like the Pranava and the Gayatri which are verbal descriptions of ISvara,to think constantly on their meaning,to look upon the whole universe as the manifestation of Isvara and to regard all the perceptions of the five cognitive senses as His worship-these are declared by the sastras to constitute the said Pranidhana.

Mantras are groups of letters of the alphabet. These letters or the Sounds they stand for are eternal and that is why they are called akshara.  The wonderful potentiality (samarthya) of the mantras is beyond conception. Just as Maya is able to accomplish rare tasks that are difficult to bring about, even so the mantras have infinite power to eradicate Maya itself.  Now what is the most helpful auxiliary to the upasana of one who has implicit faith in the efficacy of the mantras and who strictly adheres to the methods of his Guruparampara(lineofgurus) it is his constant contemplation that himself,his mind,his life-force (prana) are all identical and one with his Guru,the mantra and the deity thereof.

Upanishads.

The Upanishads represent wisdom portion or Gnana-Kanda of the Vedas, and is the loftiest heights of ancient Indo-Aryan thought and culture. In each of the four great Vedas—known as Rik, Yajur, Sama and Atharva—there is a large portion which deals predominantly with rituals and ceremonials, and which has for its aim to show man how by the path of right action he may prepare himself for higher attainment. Following this in each Veda is another portion called the Upanishad, which deals wholly with the essentials of philosophic discrimination and ultimate spiritual vision. For this reason the Upanishads are known as the Vedanta, that is, the end or final goal of wisdom (Veda, wisdom; anta, end).

Upanishad – compound Sanskrit word Upa-ni-shad, signifying “sitting at the feet or in the presence of a teacher”; while according to other authorities it means “to shatter” or “to destroy” the fetters of ignorance. Whatever may have been the technical reason for selecting this name, it was chosen undoubtedly to give a picture of aspiring seekers “approaching” some wise Seer in the seclusion of an Himalayan forest, in order to learn of him the profoundest truths regarding the cosmic universe and God. Another reason for this name may be found in the fact that they were intended especially for the Vanaprasthas (those who, having fulfilled all their duties in the world, had retired to the forest to devote themselves to spiritual study).

The form which the teaching naturally assumed was that of dialogue. As nothing was written and all instruction was transmitted orally, the Upanishads are called Srutis, “what is heard.” The term was also used in the sense of revealed, the Upanishads being regarded as direct revelations of God; while the Smritis, minor Scriptures “recorded through memory,” were traditional works of purely human origin. It is a significant fact that nowhere in the Upanishads is mention made of any author or recorder.

No date for the origin of the Upanishads can be fixed, because the written text does not limit their antiquity. The word Sruti makes that clear to us. The teaching probably existed ages before it was set down in any written form. The text itself bears evidence of this, because not infrequently in a dialogue between teacher and disciple the teacher quotes from earlier Scriptures now unknown to us.

The value of the Upanishads, however, does not rest upon their antiquity, but upon the vital message they contain for all times and all peoples. There is nothing peculiarly racial or local in them. The ennobling lessons of these Scriptures are as practical for the modern world as they were for the Indo-Aryans of the earliest Vedic age. Their teachings are summed up in two Maha-Vakyam or “great sayings”:—Tat twam asi (That thou art) and Aham Brahmasmi (I am Brahman). This oneness of Soul and God lies at the very root of all Vedic thought, and it is this dominant ideal of the unity of all life and the oneness of Truth which makes the study of the Upanishads especially beneficial at the present moment.

Without a commentary it is practically impossible to understand either the spirit or the meaning of the Upanishads. They were never designed as popular Scriptures. They grew up essentially as text books of God-knowledge and Self-knowledge, and like all text books they need interpretation. Being transmitted orally from teacher to disciple, the style was necessarily extremely condensed and in the form of aphorisms. The language also was often metaphorical and obscure. Yet if one has the perseverance to penetrate beneath these mere surface difficulties, one is repaid a hundredfold; for these ancient Sacred Books contain the most precious gems of spiritual thought.

Excerpts from Swami Paramananda’s book Upanishad.

||ಶ್ರೀ ವನದುರ್ಗಾಷ್ಟೋತ್ತರ ಶತನಾಮಾವಳಿಃ ||

||ಶ್ರೀ ವನದುರ್ಗಾಷ್ಟೋತ್ತರ ಶತನಾಮಾವಳಿಃ ||

 

||ಓಂ ಶ್ರೀ ವನದುರ್ಗಾಯೈ ನಮಃ ||

 

|| ಹೇಮ ಪ್ರಖ್ಯಾಮಿಂದು ಖಂಡಾತ್ತ ಮೌಲಿಂ ಶಂಖಾರಿಷ್ಠಾಭೀತಿ ಹಸ್ತಾಂತ್ರಿಣೇ ತ್ರಾಂ

ಹೇಮಾಬ್ಜಸ್ಥಾಂ ಪೀತವಸ್ತ್ರಾಂ ಪ್ರಸನ್ನಾಂ ದೇವೀಂ ದುರ್ಗಾಂ ದಿವ್ಯರೂಪಾಂ ನಮಾಮಿ ||

 

1. ಓಂ ಸತ್ಯೈ ನಮಃ |

2. ಓಂ ಸಾಧ್ವೈ ನಮಃ |

3. ಓಂ ಭವಪ್ರೀತಾಯೈ ನಮಃ |

4. ಓಂ ಭವಾನ್ಯೈ ನಮಃ |

5. ಓಂ ಭವಮೋಚನ್ಯೈ ನಮಃ |

6. ಓಂ ಆರ್ಯಾಯೈ ನಮಃ |

7. ಓಂ ದುರ್ಗಾಯೈ ನಮಃ |

8. ಓಂ ಜಯಾಯೈ ನಮಃ |

9. ಓಂ ಆಧ್ಯಾಯೈ ನಮಃ |

10. ಓಂ ತ್ರಿನೇತ್ರಾಯೈ ನಮಃ |

11. ಓಂ ಶೂಲಧಾರಿಣ್ಯೈ ನಮಃ |

12. ಓಂ ಪಿನಾಕಧಾರಿಣ್ಯೈ ನಮಃ |

13. ಓಂ ಚಿತ್ರಾಯೈ ನಮಃ |

14. ಓಂ ಚಂಡಘಂಟಾಯೈ ನಮಃ |

15. ಓಂ ಮಹಾತಪಾಯೈ ನಮಃ |

16. ಓಂ ಮನಸೇ ನಮಃ |

17. ಓಂ ಬುದ್ಧ್ಯೈ ನಮಃ |

18. ಓಂ ಅಹಂಕಾರಾಯೈ ನಮಃ |

19. ಓಂ ಚಿತ್ತರೂಪಾಯೈ ನಮಃ |

20. ಓಂ ಚಿತಾಯೈ ನಮಃ |

21. ಓಂ ಚಿತ್ತ್ಯೈ ನಮಃ |

22. ಓಂ ಸರ್ವಮಂತ್ರಮಯ್ಯೈ ನಮಃ |

23. ಓಂ ಸತ್ತಾಯೈ ನಮಃ |

24. ಓಂ ಸತ್ಯಾನಂದ ಸ್ವರೂಪಿಣ್ಯೈ ನಮಃ |

25. ಓಂ ಅನಂತಾಯೈ ನಮಃ |

26. ಓಂ ಭಾವಿನ್ಯೈ ನಮಃ |

27. ಓಂ ಭಾವ್ಯಾಯೈ ನಮಃ |

28. ಓಂ ಭವ್ಯಾಯೈ ನಮಃ |

29. ಓಂ ಅಭವ್ಯಾಯೈ ನಮಃ |

30. ಓಂ ಸದಾಗತ್ಯೈ ನಮಃ |

31. ಓಂ ಶಾಂಭವ್ಯೈ ನಮಃ |

32. ಓಂ ದೇವಮಾತಾಯೈ ನಮಃ |

33. ಓಂ ಚಿಂತಾಯೈ ನಮಃ |

34. ಓಂ ರತ್ನಪ್ರಿಯಾಯೈ ನಮಃ |

35. ಓಂ ಸರ್ವವಿದ್ಯಾಯೈ ನಮಃ |

36. ಓಂ ದಕ್ಷಕನ್ಯಾಯೈ ನಮಃ |

37. ಓಂ ದಕ್ಷಯಜ್ಞವಿನಾಶಿನ್ಯೈ ನಮಃ |

38. ಓಂ ಅಪರ್ಣಾಯೈ ನಮಃ |

39. ಓಂ ಅನೇಕವರ್ಣಾಯೈ ನಮಃ |

40. ಓಂ ಪಾಟಲಾಯೈ ನಮಃ |

41. ಓಂ ಪಾಟಲಾವತ್ಯೈ ನಮಃ |

42. ಓಂ ಪಟ್ಟಾಂಬರಪರೀಧಾನಾಯೈ ನಮಃ |

43. ಓಂ ಕಲಮಂಜೀರರಂಜಿನ್ಯೈ ನಮಃ |

44. ಓಂ ಅಮೇಯವಿಕ್ರಮಾಯೈ ನಮಃ |

45. ಓಂ ಕ್ರೂರಾಯೈ ನಮಃ |

46. ಓಂ ಸುಂದರ್ಯೈ ನಮಃ |

47. ಓಂ ಸುರಸುಂದರ್ಯೈ ನಮಃ |

48. ಓಂ ವನದುರ್ಗಾಯೈ ನಮಃ |

49. ಓಂ ಮಾತಂಗ್ಯೈ ನಮಃ |

50. ಓಂ ಮಾತಂಗಮುನಿಪೂಜಿತಾಯೈ ನಮಃ |

51. ಓಂ ಬ್ರಾಹ್ಮ್ಯೈ ನಮಃ |

52. ಓಂ ಮಾಹೇಶ್ವರ್ಯೈ ನಮಃ |

53. ಓಂ ಐಂದ್ರ್ಯೈ ನಮಃ |

54. ಓಂ ಕೌಮಾರ್ಯೈ ನಮಃ |

55. ಓಂ ವೈಷ್ಣವ್ಯೈ ನಮಃ |

56. ಓಂ ಚಾಮುಂಡಾಯೈ ನಮಃ |

57. ಓಂ ವಾರಾಹ್ಯೈ ನಮಃ |

58. ಓಂ ಲಕ್ಷ್ಮ್ಯೈ ನಮಃ |

59. ಓಂ ಪುರುಷಾಕೃತ್ಯೈ ನಮಃ |

60. ಓಂ ವಿಮಲಾಯೈ ನಮಃ |

61. ಓಂ ಉತ್ಕರ್ಷಿಣ್ಯೈ ನಮಃ |

62. ಓಂ ಜ್ಞಾನಾಯೈ ನಮಃ |

63. ಓಂ ಪ್ರಿಯಾಯೈ ನಮಃ |

64. ಓಂ ನಿತ್ಯಾಯೈ ನಮಃ |

65. ಓಂ ಬುದ್ಧಿದಾಯೈ ನಮಃ |

66. ಓಂ ಬಹುಲಾಯೈ ನಮಃ |

67. ಓಂ ಬಹುಲಪ್ರೇಮಾಯೈ ನಮಃ |

68. ಓಂ ಸರ್ವವಾಹನ ವಾಹನಾಯೈ ನಮಃ |

69. ಓಂ ನಿಶುಂಭಶುಂಭಹನನ್ಯೈ ನಮಃ |

70. ಓಂ ಮಹಿಷಾಸುರಮರ್ದಿನ್ಯೈ ನಮಃ |

71. ಓಂ ಮಧುಕೈಟಭಹಂತ್ರ್ಯೈ ನಮಃ |

72. ಓಂ ಚಂಡಮುಂಡವಿನಾಶಿನ್ಯೈ ನಮಃ |

73. ಓಂ ಸರ್ವಾಸುರ ವಿನಾಶಾಯೈ ನಮಃ |

74. ಓಂ ಸರ್ವದಾನವಘಾತಿನ್ಯೈ ನಮಃ |

75. ಓಂ ಸರ್ವಶಾಸ್ತ್ರಮಯ್ಯೈ ನಮಃ |

76. ಓಂ ಸತ್ಯಾಯೈ ನಮಃ |

77. ಓಂ ಸರ್ವಾಸ್ತ್ರಧಾರಿಣ್ಯೈ ನಮಃ |

78. ಓಂ ಅನೇಕಶಸ್ತ್ರಹಸ್ತಾಯೈ ನಮಃ |

79. ಓಂ ಅನೇಕಾಸ್ತ್ರಧಾರಿಣ್ಯೈ ನಮಃ |

80. ಓಂ ಕುಮಾರ್ಯೈ ನಮಃ |

81. ಓಂ ಏಕಕನ್ಯಾಯೈ ನಮಃ |

82. ಓಂ ಕೈಶೋರ್ಯೈ ನಮಃ |

83. ಓಂ ಯುವತ್ಯೈ ನಮಃ |

84. ಓಂ ಯುತ್ಯೈ ನಮಃ |

85. ಓಂ ಅಪ್ರೌಢಾಯೈ ನಮಃ |

86. ಓಂ ಪ್ರೌಢ್ಯಾಯೈ ನಮಃ |

87. ಓಂ ವೃದ್ಧಮಾತಾಯೈ ನಮಃ |

88. ಓಂ ಬಲಪ್ರದಾಯೈ ನಮಃ |

89. ಓಂ ಮಹೋದರ್ಯೈ ನಮಃ |

90. ಓಂ ಮುಕ್ತಕೇಶ್ಯೈ ನಮಃ |

91. ಓಂ ಘೋರರೂಪಾಯೈ ನಮಃ |

92. ಓಂ ಮಹಾಬಲಾಯೈ ನಮಃ |

93. ಓಂ ಅಗ್ನಿಜ್ವಾಲಾಯೈ ನಮಃ |

94. ಓಂ ರೌದ್ರಮುಖ್ಯೈ ನಮಃ |

95. ಓಂ ಕಾಲರಾತ್ರ್ಯೈ ನಮಃ |

96. ಓಂ ತಪಸ್ವಿನ್ಯೈ ನಮಃ |

97. ಓಂ ನಾರಾಯಣ್ಯೈ ನಮಃ |

98. ಓಂ ಭದ್ರಕಾಲ್ಯೈ ನಮಃ |

99. ಓಂ ವಿಷ್ಣುಮಾಯಾಯೈ ನಮಃ |

100. ಓಂ ಜಲೋದರ್ಯೈ ನಮಃ |

101. ಓಂ ಶಿವದೂತ್ಯೈ ನಮಃ |

102. ಓಂ ಕರಾಲ್ಯೈ ನಮಃ |

103. ಓಂ ಅನಂತಾಯ್ಯೈ ನಮಃ |

104. ಓಂ ಪರಮೇಶ್ವರ್ಯೈ ನಮಃ |

105. ಓಂ ಕಾತ್ಯಾಯನ್ಯೈ ನಮಃ |

106. ಓಂ ಸಾವಿತ್ರ್ಯೈ ನಮಃ |

107. ಓಂ ಪ್ರತ್ಯಕ್ಷಾಯೈ ನಮಃ |

108. ಓಂ ಬ್ರಹ್ಮವಾದಿನ್ಯೈ ನಮಃ |

Karma

What you are is what you have been, what you will be is what you do now.   If you want to know your past life, look into your present condition; if you want to know your future life, look at your present actions.

Birth is a result of past karma.  Confusion too is a result of past karmas and it does not make advancement in spiritual practices possible.  For one to realize god without any hindrance one has to know what is ones karma and then he/she needs to cleanse all karma through prayers.  During each earthly existence, a soul creates innumerable karmas in the form of thoughts, words,and actions. These karmas leave behind corresponding subliminal impressions that are carried forward with the subtle body from one life to the next. When we cause a traumatic disruption within ourselves or within others, the action is imprinted in the memory patterns of the muladhara chakra.  The  seed has been planted and will remain vibrating in the depths of the mind even though consciously forgotten.We carry it over from life to life, from birth to birth until one day it blossoms into the fruit of our action — reaction.  Thus the karmas of the present life lead to the karmas of future lives. They establish a continuous and unending chain of causes and effects.  Whatever we are today is the result of what we have thought, spoken, and done in all the present moments before now-just as what we shall be tomorrow is the result of what we think, say, and do today.

What activates past Karmas?

Karma governs the stars and one’s destiny, but karma is governed by one’s willpower. What is to be does not necessarily have to be. Man’s free will and divine determination can change the course of events in his life, or at least mitigate adverse aspects. One whose body and mind are very strong is impervious to adverse astrological influences: there may be no outwardly observable reaction at all, even when evil vibrations may be radiating from negative configuration of the stars but if body and mind have been weakened by wrong eating, wrong thinking, bad character, and bad company, then the stellar rays have the power to activate latent harmful effects of past karma

So how can we work out karma?

If we want to get done with it all, its’ clear that the first step in the process is to stop creating new waves. We’re never going to be finished if we keep making new waves for ourselves everyday. Once we’re acting purely out of dharma and not out of any desire, we’re no longer making waves. When you’ve totally surrendered to your dharma, when you’re no longer trying for anything, that’s your way through.  Do not to oppose happenings but to submit to it.

How does devotion help remove karma?

Bhakti brings grace, and the sustaining grace melts and blends the karmas in the heart. In the heart chakra the karmas are in a molten state. The throat chakra molds the karmas through sadhana. The third-eye chakra sees the karmas, past, present and future, as a singular oneness. And the crown chakra absorbs, burns clean, enough of the karmas to open the gate, the door of Brahman, revealing the straight path to merging with God