Tuesday, December 29, 2009

Perfect 10

Ten in Sanskrit is dashan (dasan).
Ten is the first double digit number formed by the coming together of one and zero. The zero stands for nirguna Brahman. The one stands for both Saguna Brahman and the individual Atman. In the number 10 thus we find a very deep symbolic significance. The number symbolically represents the incarnation of God, the conscious and willful coming together of the transcendent and the immanent, of the mortal and the immortal, with God manifesting himself fully in earthly form with his splendor and energies. In a less significant way it also symbolizes a self realized yogi who has experienced Brahman or Atman in human body. An awakened being is complete and different from an ordinary mortal because she has the internal awareness of 10 while the latter has only that of 01.

Durga is depicted as having eight or ten hands. These represent eight quadrants or ten directions in Hinduism. This suggests that she protects the devotees from all directions.

The eminent Shankaracharya classified renunciants into ten categories, giving
them names based mostly on natural and geographical variety.

The Rig Veda Samhita contains ten books of hymns to various deities.

The tenth Sikh Guru Gobind Singh wrote dasam Granth (Tenth Granth).

The villain in the Ramayana was RavaNa. He had ten faces. Therefore he is also
known as Dasakantha the ten-headed or the ten necked one. He is said to be an embodiment of dashendriya: five organs of knowledge and five motor organs.
Lord Rama is knownas dasaripu as he killed the ten headed demon king Ravana in the battle. The story is probably an allegory of a egoistic man (01) trying to compete with an incarnation (10) with the strength and knowledge of ten egoistic individuals but without the aid of the inner self (one) and God (zero).

The father of the epic hero Rama was called Dasharatha because he had ten chariots which went along ten directions which consist of the four cardinal directions (East, West, North, and South), the four diagonal ones (Northeast,Southeast, Northwest, and Southwest), as well as the upward and downward directions. He is said to have had full control over his ten as he had control over the ten horses.

In the Hindu framework the Divine manifests itself periodically here on earth
for the welfare of human kind. According to Hindu tradition Lord Vishnu's incarnations are ten in number of which nine have already taken place and the tenth is yet to come. Elevation of the humblest, the fish, the most ignored, the tortoise, and the man's headstrong antagonist, the boar, first three of Vishnu's ten incarnations, to the status of the Supreme Being, not only generated reverence for all beings but also helped cosmic unity and equilibrium.

The tenth and last day of the Navaratra festival is called Dassara
(Dusshera). It is dedicated to the Mother Goddess in some parts of India or taken
to celebrate Rama's victory (Vijayadashami) in other region.

The Sanskrit writer Dananjaya (10th century C.E.) wrote a work on theater theory
entitled Dashar√pika. Here he listed ten kinds of dramatical works. (Recall
that categorization is a science in which classical Hindus excelled.)

It's possible to continue long...
For ex., in Buddhism: taken as a group of ten fingers, the hands represent the Five Buddhas (right) and their consorts (left), the ten symbolic prongs of the vajra, the ten perfections or the ten virtues...

The Ten Commandments (Decalogue) accepted by Judaism, Christianity and Islam...

Realy, ten is perfect! HAPPY 2010!

Tuesday, December 22, 2009

Pen and Tablet

The Pen and the Tablet are mentioned in a few Koranic verses and some sayings of the Prophet. Referring to itself, the Quran says, "Nay, but it is a glorious Koran, on a guarded tablet" (85:22). The commentators explain this tablet as an invisible spiritual reality on which the Koran, the eternal and uncreated word of God, is written. The Koran refers to the Pen in the first verses which were revealed to the Prophet: "Read out! And thy Lord is the most generous, Who taught by the Pen, taught man what he knew not" (96:1-5). In another verse. God swears by the Pen: "By the Pen and what they inscribe" (68:1). These short and rather enigmatic verses provided a great deal of food for meditation, especially since the Prophet himself added a certain amount of interesting clarification. For example, he said:

The first thing God created was the Pen. Then He created the Tablet. He said to the Pen, "Write!" The Pen said, "What should I write?" God said to it, "Write whatever I dictate to you!" So, the Pen inscribed in the Tablet everything that God dictated to it, and that was His knowledge of thecreation. He would create until the Day of Resurrection.

Here the Prophet has told us that God's first creation was the Pen. He also said that the first thing God created was the intellect. Hence, he identified the cosmic Pen with what the cosmologists call the 'First Intellect'. All creatures are latent and undifferentiated in the Intellect's knowledge, just as ink is present inside the Pen. Then, by means of the Intellect, God creates the whole universe.

It should be clear that the term 'Pen' alludes to the yang side of the first spiritual creation, while the term 'Intellect' alludes to the yin side of this same reality. The Muslim cosmologists, like the Chinese, never saw anything as exclusively yang or exclusively yin. Each thing in the cosmos has both yin and yang dimensions to it. These can be brought out by investigating the various relationships which each thing establishes with other things. Thus, for example, the First Intellect is called by the name 'Intellect' at least partly because it has a receptive and feminine side to its nature. It has a face turned toward God through which it contemplates God and takes constant replenishment from His light. In contrast, this same reality is called a 'Pen' because of the active and masculine side to its nature. It has a face turned toward the universe, which it brings into existence by the act of writing upon the Tablet.

Without the Tablet, no duality could appear within spiritual existence, and without duality, there could be no physical universe, which depends upon multiplicity. Just as the Pen is called the 'First Intellect', so also the Tablet is called the 'Universal Soul'. In relationship to God, the First Intellect is receptive, dark and yin, but in relationship to the Universal Soul it is active, luminous, and yang. This principle has important repercussions in psychology, where spirit and soul in the human being correspond to the First Intellect and the Universal Soul in the cosmos. Ebnol-'Arabi describes all the realities in the cosmos as manifestations of different divine names. He fmds the archetype of the Pen and Tablet in the Koranic verse, "God governs the affair and He differentiates the signs" (13:3). The Pen manifests the divine name, He who governs', while the Tablet manifests the name, 'He who differentiates'. On a lower level of existence, the spirit manifests the name, 'He who governs', in relation to the body. The spirit, which is the principle of life and awareness, governs, controls and directs the body in the same way that the Pen governs, controls and directs the Tablet.

Without the Tablet, the Pen could not write. The Tablet takes what is undifferentiated in the Pen and manifests all of its details. It allows for the articulation of all the existential words of God at a spiritual level of existence. This symbolism of the divine creative words is central to Islamic cosmological thinking, no doubt because a large number of Koranic verses allude to it. One of the most often cited support for the idea that all things are words of God is the verse, "God's only word, when He desires a thing, is to say to it 'Be!', and it is" (16:40). Hence, say the cosmologists, each creature is a unique expression of the divine word, 'Be'. The Pen writes out these divine words on the Tablet, thus manifesting the spiritual essences of all things. The spirit of each and every thing in the cosmos is brought into existence as a unique word on the Tablet. Both Pen and Tablet, are necessary for the spiritual realities of all things to come into actuality.

Sunday, September 20, 2009


NAVRATRA or nine auspicious nights signifies the basic principle of yoga that energies should involute back to the primal source to rejuvenate the individual form, which is the human body. This return brings out the union of the microcosmic individual, Pinda, and the macrocosmic consciousness, Brahmanda, passing through the entire cyclic process of creation because time and space are self-perpetuating.

In Navratra, Nav means nine and Ratra means night. In Indian philosophy the number nine is closely associated with the process of creation in the cosmic time cycle. The entire cosmic cycle consists of three phases -- creation, preservation and dissolution. Each of these three parts split into triads (3x3=9) brings the numerical order to nine. Adi Sankaracharya in the 8th century AD clearly indicated the significance of number nine in the Soundaryalahiri, 11th sloka: ``The four Siva chakras and five Sakti chakras create the nine Mula-Prakratis or basic manifestations, because they represent the source substance of the whole cosmos''.

These nine cosmic wombs or Nava-Yoni have a parallel nine categories of nature in the macrocosm. This nine-fold division is projected in nine apertures of the body -- two eyes, two ears, two nostrils, mouth, genitals and anus, nine psychic centres, nine planets, nine divisions of time -- ghatika, yama, ahoratra, vara, tithi, paksha, masa, ritu, nine gems, nine moods or Navras and nine forms of Goddess Durga or Tripurasundari worshipped during Navratras.

The intricate relationship of the number nine with creation is clearly visible in the nine months' gravidity of the human being. According to the Tantric concept of cosmic involution from the Sahasrara chakra, 56 rays are said to proceed to Muladhara chakra to constitute earth element, 52 in Manipur to form water element, 62 in Svadhistan to establish fire element, 54 in Anhata chakra pertains to the character of the air element, 72 in Visudhi chakra forms ether element and 64 in Ajna chakra shapes manas or mind.

In total, there are 360 rays or potencies of universal sakti represented by Maha Tripurasundari. It is vindicated in the form of a circle which has a 360 degree angle indicating fullness. This 360 digit again totals to nine, the number of creation. The universe is also composed of 36 tatvas unfolding from primal unity or Parama Shiva which again has the numerical value of nine. The days representing the 16 phases or kalas of the moon constitute a fortnight or poksha and two pakshas -- waxing and waning -- make a month. These tithis are also 360 in a lunar year again depicting a total of nine. Nine is considered to be complete, puran, because any number multiplied by nine gives a figure that totals to nine. Likewise nine added or deducted from any number gives a figure with the numerical total unchanged. This concept is explained in the famous santi path mantra of the Upanishads.

The other significant part of Navratras is ratra or night. The Rig Veda clearly says that before creation began everything was shrouded in the darkness of night and from that darkness creation came about. The same idea is reflected in the Brihadaranyaka Upanishad. These nine nights occur on equinoxes or equal nights when the sun is vertically overhead at the equator or centre. Hence the human body also attains equilibrium with nature and meditation and worship of Sakti with Beej mantras revitalises the body.

Therefore forms of Durga are worshipped with their respective yantras. Barley is sown in homes as a symbol of the creative power of the mother Goddess. In recognition of the importance of sakthi or feminine force, traditionally, little girls are symbolically worshipped on the eighth day, Ashtami.

The Navratras also celebrates the victory of Lord Rama over the demon Ravana and many chant the famous Ramrakshastotra in the mornings. In Bengal these nine days resound with devotion and dedication to Godess Durga. Durga Puja was initiated by the landlord Kans Narayan of Bengal in the 16th century. In South India, especially in Mysore, Dussehra celebrations , symbolises the triumph of virtue over vice.

Kumbh mela

WATER is the basis of all life on earth. Of the Panchmahabhut or the five natural elements, water is considered to be the key to life. Human beings feel a close affinity to it, since three-fourths of the human body is constituted of water. In this respect, our body is like a microcosm, as the surface of the earth (the macrocosm) is constituted similarly, being three-fourths, water.

The confluence of three rivers Ganga, Yamuna and Saraswati at Prayag stands for the meeting of Ida, Pingala and Sushumna Nadis at Muladhar Chakra known as Yukta Triveni. Kumbha symbolises the arousing of six chakras to reach Ajna Chakra where these three nadis meet again to form the Mukta (Liberation) Triveni for yogis.

The Ganga always flows and rushes very fast to the sound of Gama-Gam (meaning go-go) while the Yamuna moves slowly with a placid flow to the sound of Yam-Yam (meaning control-control). Likewise whether one acts fast in life or acts after deliberate thinking, it must be decided by his knowledge and temperament. And both these aspects should be supported by the invisible Saraswati, the faculty of Jnan (knowledge). The meeting of these three rivers in the spiritual realm represents the three gunas or qualities of the native, i.e. Sattvic or subtle represented by Saraswati; Rajasic or the vibrant Ganga; and Tamasic or the dark Yamuna. These three rivers also signify the three saktis, Mahalakshmi, Mahakali and Mahasaraswati; the three sacred fires of sacrifice; the three Gods Brahma, Vishnu and Mahesh; and the three notes of music, Sa for Saraswati; Re for Yamuna; and Ga for Ganga.

Further deep in the spiritual sphere, these three rivers represent the three phases of time i.e. present, past and future; the triangle or minimum space enclosed in time; Nad, Bindu and Kala; and the three humours, vata, pitta and kapha. The Triveni also denotes the three basic philosophies of the Gita, i.e. Jnan Yoga, Karma Yoga and Bhakti Yoga.

The Kumbha occurs in a cycle of every 12 years - the most sacred or auspicious time is calculated on the basis of a specific planetary configuration, considering its cosmobiological effect on the human body and mind. Various astronomical conjugations during Kumbha represent various stages of the solar cycle which has a direct influence on human beings and the biosphere. The ritual bath or snan on specific days i.e. full moon, new moon and Basant Panchami have been specifically prescribed on the basis of the bio-effects of lunar phases. The imposed electromagnetic fields on water are transmitted into the human beings taking bath in the Holy Prayag giving them great health benefits. The number 12 here signifies time or Kal as there are 12 adityas, 12 zodiac signs, 12 months, and 12 Jyotirlingas (self-emergent sivalingas). The entire world exists in time, moves in time and space, and is controlled by time. According to Atharvaveda, Kumbh is the representation of space situated in Kal supervising all of us. Spiritually the holding of Kumbha at an interval of 12 years symbolises the need for purifying the body by sublimating the inherent vices of the 12 sense organs, i.e. Panchkarmendriyas (five organs of action), Panchjnanedriyas (five organs of perception, the mind and the intellect - and thereby to arouse the six psychic centres or chakras separated from each other at a distance of 12 angulas for attaining the Amrit Kumbha or pitcher of nectar.

There is another mystical explanation of the Kumbha. The human head and neck form an inverted pitcher or Kumbha from where Amrit or nectar flows downwards into the body. The two eyes represent the sun and moon gods, the nostrils represent Ganga and Jamuna, the tongue is Vani or Saraswati and it spans 12 angulas of space.

Astrologically during Kumbha the three grahas, Jupiter, Sun and Moon, play a prominent role in the two Zodiac signs, Taurus and Capricorn respectively. The presence of Sun in Capricorn or Makara signifies the Swadhishtan Chakra, the centre of procreation representing the water element. Makara also signifies the Kama as Kamdev, popularly knows as Makaradhwaj. It is therefore that one of the famous Shahi Snans occurs on Basant Panchami, the day of Kamdev. Likewise Jupiter's or Jiva's (life force) presence in Taurus signifies the creative power of universe, Shiva Shakti or the Male and female forces.

Saturday, September 5, 2009


Sant Jñāneshwar / Sant Dnyāneshwar (1275-1296), also known as Jñanadeva, was a 13th century Maharashtran saint, poet, philosopher and yogi of the Nath tradition. Traditionally Jnanadev is said to have felt he had completed his purpose in life and left the body in conscious mahasamadhi (the final spiritual union of a saint at death), exiting life at the young age of 21, having already been acknowledged as a great saint and poet.

Changdev Paasashti, translation by Swâmi Abhâyânanda.

Salutations to the Lord of all, Who is concealed within the visible universe. It is He who causes this universe to appear and it is He who causes it to vanish as well. // When He is [fully] revealed, the universe disappears; when He is concealed, the universe shines forth. Yet He doesn’t hide Himself, nor does He reveal Himself; He is always present before us at every moment. // No matter how diverse and varied the universe appears, He remains unmoved, unchanged; and this is just as one would expect, since He is always One, without a second. // Though gold may be wrought into many ornaments its “gold-ness” never changes. In the same way, He never changes, though the universe contains so many varied forms. // The ripples on the surface of a pond cannot conceal the water; this universe of many forms— can it conceal His Being? (1-5) … Truly, everything is Himself, and He is the cause of everything. (8)

The condition of separation does not exist in one whose vision is clear; He remains alone, amidst all duality. To him, the perceiver and the perceived are one. (10)

It’s the one pure Consciousness that becomes everything— from the gods above to the earth below. Objects may be seen as pure or impure, but the ocean of Consciousness, ever pure, is all that ever is. (12) // … Though the shadows on the wall are ever changing, the wall itself remains steady and immobile. Likewise, the forms of the universe take shape upon the one eternal and unchanging Consciousness. (13) // Consciousness always remains in its pristine state, unmoved by feelings of sorrow or joy; even though It may suddenly become aware of Itself, Its state and Its unity remain forever undisturbed. (16) // From within Its own divine pure depths, It gives birth to the perceivable world. The perceiver, the perceived, and the act of perception: these three form the eternal triad of manifestation. // Throughout the triad of perceiver, perceived, and the act of perception, One pure and primal Consciousness enchantingly shines and sparkles alone. // Though It always has existence, It sees Itself only when this “mirror” [the triad] is present. Otherwise, there is no vision; there is only the [formless] Awareness of Itself. // Without causing any blemish in Its unity, It expresses Itself through this triad as substance; these three are the ingredients in the creation of this perceptible universe. (18-21) // … The three dissolve [ultimately] into absolute unity; then, only One exists. The three exist in the void of imagination; only Oneness is real. All else is a dream. (25)

By no means may It be understood by the intellect. It is always complete and whole…. // The pupil of an eye cannot see itself! … In the same way, even the Self-realized Yogi is helpless to see the Seer. Knowledge cannot know Itself; the Perceiver cannot perceive Itself. // Where Wisdom-Knowledge (Jñâna) is perfect and full, ignorance cannot exist at all; so how could even the desire to know Itself arise in Knowledge absolute? // Therefore, one should address It through silence by being nothing, if one would be free, all-knowing, all-pervading; for in that “nothing” all power exists. (30-3) // It is Seeing, without an object; It is Vision, clear, perfect, and free. It exists alone, without anything else; within Itself is everything—and nothing. // … It sees without any object to see. It enjoys without any object to enjoy; It is complete and whole in Itself. (35-6)

Jñânadeva says to Chângadeva: Your listening to my words is like my own hand accepting the clasp of my other hand. It is like words hearing themselves being uttered, or like taste having a taste of itself, or like a ray of light hoping to give light to other rays already bright. // It is like the attempt to improve gold by mixing it with gold, or like a perfect face becoming a mirror in order to see itself. // Our conversation, O Cakrapâni, … [is] like sweetness trying avidly to taste itself. Would its mouth not overflow with itself? So also shall our mutual love. (38-41)

A grain of salt went to fathom the ocean’s depths, but when it became immersed, where did it go? What can it do and what can it measure when it has altogether ceased to exist? // My plight is like the plight of that grain of salt; though I desire to see you, to play my role, how and where shall I find you? It is beyond my imagination to conceive! // Like one who awakes in order to encounter sleep, and misses encountering it, here I am in order to encounter you who are completely pure and free like Nothingness. // It is certain that there is no darkness in the light of the Sun, and it is just as certain that there is no awareness of “I” in the absolute Self. // Thus, when I embrace you in purity, “I” and “Thou” will swallow each other. Truly, our meeting shall take place when “I” and “Thou” are both devoured. (46-50)

… It is in this place of inner vision that we shall see the place where ‘I’ and ‘Thou’ both die. // Therefore, swallow altogether these limitations of ‘I’ and ‘Thou,’ and we shall meet, the pure harmony and joy of such a meeting we shall surely relish always. // It will be like taste eating itself for the sake of enjoying taste, or like an eye becoming a mirror in order to see itself. // … The perfect meeting with the Infinite is eternally within ourselves. // (52-4,57)

Regard yourself as a shining flame burning brightly, without name or form. (56)

Jñânadev says: You and I are one, without name or form; we are identical to the one blissful Existence in whom the blessed merge. //

O Chângaya, this knowledge has reached your door unbidden, of its own accord. Go now beyond both knowledge and what is known and reach the final state. // O Chângadev! My Guru [and older brother], Nivrittinâth, has spread this delicious feast for you with boundless, motherly, love. Please enjoy its sweetness. Thus, Jñânadev and Cakrapâni have met and merged, like two mirrors reflecting each other in the eloquent silence that is Eternity. // If anyone were to read these verses, using them as a mirror to see themselves, it’s certain they would find the pure and blissful Self of all. // Where there is nothing, what can one know? The eyes can see, but can they see themselves? How can knowledge be of use when all is oneself? To become one with the Self, surrender all the impulses of the mind. // Then you will know the ‘sleep’ beyond sleeping, the ‘awake’ which goes beyond waking.

Now this garland is at last complete, fashioned of the word-flowers which Jñânadev breathed.

Sunday, August 9, 2009

Tantra’s ontology

According to one prominent school, Kashmir’s Pratyabhijna, Tantra’s ontology (model of existence) comprises thirty six principles or categories (tattva). These evolve out of the ultimate Reality, or Parama-Shiva, who or which is called a metaprinciple (atattva). in descending order, these are as follows:

I. Universal Principles
1. Shiva (the Benevolent) – the masculine or consciousness aspect of the ultimate bipolar Reality.
2. Shakthi (Power) – the feminine or power aspect of the ultimate bipolar Reality, which polarizes Consciousness into “I” (aham) and this (idam) or subject and object, but without separating them dualistically.
3. Sadakhya (That which is named Being [sat] or Sada Shiva (Ever Benevolent0 – the transcendental will (iccha) that recognizes and affirms “I am this”, with the emphasis still on the subjective “I” rather than the objective “this” of the bipolar One.
4. Ishavara (Lord) – the Creator, corresponding to the realization of “this I am”, subtly emphasiing the objective side of the One and thereby setting the stage for cosmic evolution.
5. Sad – Vidya (Knowledge of Being) or Shuddha Vidya(Pure Knowledge) – the state of balance between the subjective and the objective, which are now clearly distinguishable within the One.

II. Limiting Principles
Maya (She who measures0 – the power of delusion inherent in the ultimate Reality by which the One appears to be limited and measurable through the separation of subject and object, which marks the beginning of the impure order of existence.

The Five “COverings” (Kancuka) associated with Maya:

7. Kala (Part) - the principle by which the unlimited creatorship of Consciousness becomes limited causing limited effectiveness.

8. Vidya (Knowledge) – the principle by which the omniscience of Consciousness is curtailed, causing finite knowledge.

9. Raga (Attachment) – the principle by which the wholeness (purnatva) of Consciousness is reduced to temporal existence marked by past, present and the future.

11. Niyati (Necessity) – the principle by which the independece and pervasiveness of Consciousness is curtailed, bringing about limitation relative to cause, space and form.

III. Principles of Individuation

12. Purusha (Man) or Anu (Atom) – the conscious subject or Self, which experiences the objective reality.

13. Prakriti (Creatrix) – the fully objectified reality, or nature, which is particular to each conscious subject.

IV. Principles of the “Inner Instrument” (Antahkarana)

14. Buddhi (Understanding) – the mental faculty of intelligence, which is characterized by the capacity for making distinctions.

15. Ahamkara (I- maker) – the principle of individuation by which a person appropriates experiences (”I am such and such,” or posess such and such’)

16. Manas (Mind) – the mental faculty that synthesizes the incoming sensory impressions into whole concepts and images.

V. Principles of Experience

The Five Powers of Cognition (Jnana-Indriya):

17. Ghrana (Smell) – the olfactory sense.

18. Rasa (Taste) – the gustatory sense.

19. Cakshus (Eye sight) – the visual sense

20. Sparsha (Touch) – the tactile sense.

21. Shravana (Hearing) – the auditory sense.

The Five Powers of Conation (Karma-Indriya)

22. Vac (Speech) – the faculty of communication.

23. Hasta (Hand) – the faculty of manipulation.

24. Pada (Foot) – the faculty of locomotion.

25. Payu (Anus) – the digestive faculty.

26. Upastha (Genitals0 – the procreative faculty.

The Five Subtle Elemtns (Tanmatras)

27. Shabda-Tanmatra (Subtle Element of Sound) – the potential for auditory perception.

28. Sparsha – Tanmatra (Subtle Element of Touch) – the potential for tactile perception.

29. Rupa – Tanmatra (Subtle Element of Sight) – the potential for visual perception.

30. Rasa – Tanmatra (Subtle Element of Taste) – the potential for gustatory perception.

31. Gandha Tanmatra (Subtle Element of Smell) – the potential for olfactory perception.

VI. Principles of Materiality

32. Akasha-Bhuta (Element of Ether) – the principle of vacuity produced from the subtle element of sound.

33. Vayu-Bhuta (Element of Air) – the principle of motility produced from the subtle element of touch.

34. Agni-Bhuta (Element of Fire) – the principle of formation produced from the subtle element of sight.

35. Apo-Bhuta (Element of Water) – the principle of liquidity produced from the subtle element of taste.

36. Prithvi-Bhuta (Element of Earth) – the principle of solidity produced from the subtle element of smell.

Monday, July 20, 2009


manobuddhyahaṃkāra cittāni nāhaṃ na ca
śrotrajihve na ca ghrāṇanetre 
na ca vioma bhūmir na tejo na vāyuḥ cidānandarūpaḥ
śivo'ham śivo'ham. 1

I am not mind, nor intellect, nor ego,
nor the reflections of inner self (chitta).
I am not the five senses. I am beyond that.
I am not the ether, nor the earth, nor the fire, nor the wind
I am indeed, That eternal knowing and bliss,
Shiva, love and pure consciousness.

na ca praṇasajño na vai paṃcavāyuḥ

na vā saptadhātur na vā paṃcakośaḥ 
na vākpāṇipādaṃ na copasthapāyu cidānandarūpaḥ

śivo'ham śivo'ham. 2

Neither can I be termed as energy, nor five types of breath,
nor the seven material essences, nor the five coverings
Neither am I the five instruments of elimination,

procreation, motion, grasping, or speaking.
I am indeed, That eternal knowing and bliss,

Shiva, love and pure consciousness.

na me dveşarāgau na me lobhamohau mado naiva me naiva mātsaryabhāvaḥ
na dharmo na cārtho na kāmo na mokşaḥ cidānandarūpaḥ

śivo'ham śivo'ham. 3

I have no hatred or dislike, nor affiliation or liking,
nor greed, nor delusion, nor pride or haughtiness,

nor feelings of envy or jealousy.
I have no duty (dharma), nor any money,

nor any desire (kama), nor even liberation (moksha).
I am indeed, That eternal knowing and bliss,
Shiva, love and pure consciousness.

na puṇyaṃ na pāpaṃ na saukhyaṃ na dukhyaṃ na mantro na tīrthaṃ na vedā na yajña
ahaṃ bhojanaṃ naiva bhojyaṃ na bhoktā cidānandarūpaḥ

śivo'ham śivo'ham. 4

I have neither merit, nor demerit.
I do not commit sins or good deeds, nor have happiness or sorrow, pain or pleasure.
I do not need mantras, holy places, scriptures, rituals or sacrifices.
I am none of the triad of the observer or one who experiences,
the process of observing or experiencing, or any object being observed or experienced.
I am indeed, That eternal knowing and bliss,

Shiva, love and pure consciousness.

na me mṛtyuśaṃkā na me jātibhedaḥ pitā naiva me naiva mātā na janmaḥ
na bandhur na mitraṃ gurunaiva śişyaḥ cidānandarūpaḥ

śivo'ham śivo'ham. 5

I do not have fear of death, as I do not have death.
I have no separation from my true self, no doubt about my existence,
nor have I discrimination on the basis of birth.
I have no father or mother, nor did I have a birth.
I am not the relative, nor the friend, nor the guru, nor the disciple.
I am indeed, That eternal knowing and bliss,

Shiva, love and pure consciousness.

ahaṃ nirvikalpo nirākāra rūpo vibhutvāca sarvatra sarveṃdriyāṇaṃ
na cāsangata naiva muktir na meyaḥ cidānandarūpaḥ śivo'ham śivo'ham. 6

I am all pervasive. I am without any attributes,

and without any form.
I have neither attachment to the world, nor to liberation.
I have no wishes for anything because

I am everything, 
everywhere, every time, always in equilibrium.
I am indeed, That eternal knowing and bliss,

Shiva, love and pure consciousness.
By Adi Shankara

Friday, July 3, 2009


Like science, music is a lofty expression of the human spirit. In the Indic tradition, music is as ancient as the Sama Veda which goes back to the second millennium before the Common Era.
Thyagaraja (1767 - 1847) is a star of the first magnitude in the firmament of carnatic music.The songs that flowed from Thyagaraja's heart were not contrived constructions of a calculating composer, but the powerful outpouring of love and longing for the Divine. What Milton Cross wrote about Johann Sebastian Bach is just as true of Thyagaraja: "He lived but to worship god and to write music." We cannot fathom by what magic music becomes God's instrument to give us a taste of mystical rapture.
In the traditional framework, action (karma), knowledge (jnana), and devotion (bhakti) are the recognized paths (margas) to God-realization.
Thyagaraja adopted music as another marga. For him, joyous bhajan songs were not just prayers in tunes, but powerful means for attaining spiritual fulfillment. His divyanama sankirtanams and utsava sampradaya kirtanams were meant explicitly for this purpose.
At least 400 of Thyagaraja's songs are still sung. His music has inspired many to both singing and creativity. His name has become synonymous with Carnatic music. Thyagaraja was a saint who not only experienced the highest order of spiritual fulfillment for himself, but also helped many generations to have a taste of the same.

Sunday, June 7, 2009


"I do not obey any master or order. Man-made distinctions don’t affect me. Love knows no separation, but only the meeting of hearts forever. That is why, brother, I have become a crazy Baul."
This is an extract of a traditional poem, sung by Bauls from the Bengali region in India. Bauls are a community of wandering singers whose roots are reaching back as far as the Middle Ages. Although they refer to Hinduism, they do not accept caste divisions and believe in equality and freedom of faith. Bauls are a very heterogeneous group, with many different streams to the sect, but their membership mainly consists of Vaishnavite Hindus and Sufi Muslims. The joy of being alive appears to be the main motive of their mystical art and that is what makes them ‘God’s fools’ – the meaning of their name in English. Music is also very important for them; they make their own instruments and love to improvise.
Baul music celebrates celestial love, but does this in very earthy terms, as in declarations of love by the Baul for his boshTomi or lifemate. With such a liberal interpretation of love, it is only natural that Baul devotional music transcends religion and some of the most famous baul composers, such as Lalon Fakir, have been of Muslim faith. The famous Bengali poet Rabindranath Tagore was greatly influenced and inspired by Bauls. Here is a famous Rabindrasangeet (Tagore song), heavily influenced by Baul theme:

AmAr prANer mAnuSh Achhé prANé
tAi heri tAye sakol khAne
Achhe shé nayōntArAy, Alōk-dhArAy, tAi nA hArAye--
ogo tAi dekhi tAye JethAy sethAy
tAkA-i Ami Jé dik-pAné

The man of my heart dwells inside me.
Everywhere I look, it is he.
In my every sight, in the sparkle of light
Oh, I can never lose him --
Here, there and everywhere

Sunday, May 10, 2009

Origin and end

In the beginning there was neither existence nor non existence. Nothing was there. Suddenly Brahma and Vishnu sprang forth from Nowhere, and were wondering who they were, and from where did they come from, what they should do, and whether they should create the world, and if so, who should do it. Then they were astonished to see an infinite linga of light arise from the Nowhere. So they decided to find its origin and end in order to prove their own greatness.

Today, like the two gods, scholars want to do the same thing. They want to 'measure' god, find the ends, figure out and map the entire route, leave no mystery behind, no stone unturned. Isn't this what all philosophers do - try and "measure" God? We are the "gods" searching for causes and reasons for creation, and just how exactly dissolution is going to take place, all in minute detail, step by step, frame by frame detail, with footnotes thrown in.

Even Brahma and Vishnu couldn't and surrendered in abject humility. Only then He revealed it to them, and even after that, the gods could not describe it for the benefit of us all, for posterity. We better do the same thing. I propose we too surrender so that He may reveal to us. It seems like a wiser idea.

The state called parashiva, which cannot be explained. In this transcendent state no one can even say if God exists or not, or if soul exists or not, let alone the relationship is one or two. In this area, its best to leave it as an inexplicable mystery that only Rudra would know.
The same logic applies in that matter of creation of souls and worlds. We will only end up with very logical and rational explanations but based on non falsifiable postulates. Understanding cosmic dissolution may give us some understanding on creation.

We observe atrophy in this universe and its logical to infer that dissolution in the world is already taking place. We are well into mahapralaya. The texts tells us that all including the gods and all iconic forms will dissolve into that great Nothingness, the inexplicable parasiva. At that point only Rudra exists, and there will be no one to ask Him any questions, like, why? There will be no one to observe what He does after absorbtion. And how long the period of rest lasts. (This does not arise as time and space too will be absorbed.)

Nobody knows. The questions don't arise as there is no one around to ask and record for posterity, and accordingly there are no answers. The same applies on creation. This is where we must stop the "measuring". The ends - creation and dissolution should always remain as the mysteries of god, and not as subjects of philosophies.


Kaivalya, Symphony of Meditation, Flute.

Friday, April 17, 2009

Sri Narasimha

Om Narasimhaya Namah

"All glories to you, O Lord of the universe, who took the form of a man-lion. As easily as crushing a wasp between your fingers, you tore apart the demon Hiranyakashipu with the pointed nails of your bare hands, which are beautiful like the lotus flower".
"The Man-Lion (Narasimha): a demon had been granted the boon that it could not be killed by man or animal; inside or outside its house; by day or by night. It roamed the world causing distress and chaos. Vishnu became half-man, half-lion to kill the demon. He was neither man nor animal. He executed the demon on its threshold, neither in nor out of the house, at sunset - neither day nor night".

108 Names of Lord Narasimhadev

1. Om narasimhaya namah
Obeisances unto the half-man half-lion Lord
2. Om mahasimhaya namah
Obeisances to the great lion
3. Om divya-simhaya namah
Obeisances to the Divine lion
4. Om mahabalaya namah
Obeisances to the greatly powerful
5. Om ugra-simhaya namah
Obeisances to the angry terrifying lion
6. Om mahadevaya namah
Obeisances to the Lord of lords
7. Om stambha-jaaya namah
Obeisances to One who appeared from the pillar
8. Om ugra-locanaya namah
Obeisances to one who possesses terrifying eyes
9. Om raudraya namah
Obeisances to the angry one
10. Om sarvadbhutaya namah
Obeisances to one who is wonderful in every way
11. Om srimanaya namah
Obeisances to the most beautiful
12. Om yoganandaya namah
Obeisances to the source of yogic bliss
13. Om trivikramaya namah
Obeisances to Lord Vamana
14. Om harine namah
Obeisances to Sri Hari
15. Om kolahalaya namah
Obeisances to the roaring (Varahadeva - Varaha-nrisimha)
16. Om cakrine namah
Obeisances to Him Who carries the disk
17. Om vijayaya namah
Obeisances to Him Who is always victorious
18. Om jaya-vardhanaya namah
Obeisances unto Him Who has ever increasing glories
19. Om panchananaya namah
Obeisances unto Him Who is five-headed
20. Om param-brahmaaya namah
Obeisances unto Supreme Absolute Truth
21. Om aghoraya namah
Obeisances to Him Who for His devotees is not horrible
22. Om ghora-vikramaya namah
Obeisances to Him Who has terrifying activities
23. Om jvalan-mukhaya namah
Obeisances to One Who has an effulgent face
24. Om jvala-maline namah
Obeisances to Him with effulgent garland of flames
25. Om mahajvalaya namah
Obeisances to He Who is most effulgent
26. Om maha-prabhuhaya namah
Obeisances to the Supreme Master
27. Om niti-laksaya namah
Obeisances to Him Who possesses all good qualities
28. Om sahasraksaya namah
Obeisances to the thousand-eyed One
29. Om durniriksyaya namah
Obeisances to Him Who is difficult to see
30. Om pratapanaya namah
Obeisances to Him Who oppresses His enemies with great heat
31. Om mahadamstraya namah
Obeisances to Him Who possesses huge teeth
32. Om yudha-prajnaya namah
Obeisances to the Supremely intelligent in battle
33. Om canda-kopine namah
Obeisances to Him Who is likened to an angry moon
34. Om sada-sivaya namah
Obeisances to the All auspicious Lord
35. Om hiranyakasipu-dhvamsine namah
Obeisance to Him Who destroys Hiranyakasipu
36. Om daitya-danava-bhanjanaya namah
Obeisances to He Who destroys the masses of the race of demons and giants
37. Om guna-bhadraya namah
Obeisances unto Narasimha Who is full of wonderful qualities
38. Om mahabhadraya namah
Obeisances to Him Who is very auspicious
39. Om bala-bhadraya namah
Obeisances to Him Who is auspiciously powerful
40. Om subhadrakaya namah
Obeisances to the extremely auspicious One
41. Om karalaya namah
Obeisances to He Who possesses a wide open mouth
42. Om vikaralaya namah
Obeisances to Him with very wide open mouth
43. Om vikartaya namah
Obeisances to the Lord Who performs wonderful activities
44. Om sarva-kartrikaya namah
Obeisances to the Lord Who performs all activities
45. Om sisumaraya namah
Obeisances to Him Who also appears as Matsya
46. Om trilokatmaya namah
Obeisances to the Soul of the three worlds
47. Om isaya namah
Obeisances to the Lord known as the controller
48. Om sarvesvaraya namah
Obeisances to that supreme controller
49. Om vibhuaya namah
Obeisances to Narasimha Who is the Best
50. Om bhaivaradambaraya namah
Obeisances to Him Who causes terror by roaring in the sky
51. Om divyaya namah
Obeisances to That Divine Person Narasimha
52. Om acyutaya namah
Obeisances to our infallible Lord Narasimha
53. Om kavine namah
Obeisances to the Supreme intelligent (poet)
54. Om madhavaya namah
Obeisances to the husband of Srimati Lakshmi Devi
55. Om adhoksajaya namah
Obeisances to Him Who is beyond understanding
56. Om aksaraya namah
Obeisances to the infallible One
57. Om sarvaya namah
Obeisances to He Who is the origin of everything
58. Om vanamaline namah
Obeisances to Him Who wears garland of forest flowers
59. Om varapradaya namah
Obeisances to the Merciful Lord Who grants boons to the deserving like Prahlada
60. Om visvambaraya namah
Obeisances to Narasimha Who maintains the universe
61. Om adbhutaya namah
Obeisances to Him Who is wonderful
62. Om bhavyaya namah
Obeisances to He Who determines the future (Who is the future for His devotees)
63. Om sri-visnave namah
Obeisances to that Narasimha Who is the all pervading Lord Vishnu
64. Om purusottamaya namah
Obeisances to Narasimha Who is the Supreme Enjoyer
65. Om anaghastra namah
Obeisances to Him Who can never be wounded by weapons
66. Om nakhastraya namah
Obeisances to Him Who has sharp nails for weapons
67. Om surya-jyotine namah
Obeisances to Narasimha the source of Suns rays
68. Om suresvaraya namah
Obeisances to Narasimhadev, Lord of devatas
69. Om sahasra-bahuaya namah
Obeisances to Nara-hari the thousand-armed Lord
70. Om sarva-jnaya namah
Obeisances to Him Who is the all-knowing
71. Om sarva-siddhi-pradayakaya namah
Obeisances to Him Who awards all perfections to the sadhakas
72. Om vajra-damstraya namah
Obeisances to Narasimha Who has teeth like lightning bolts
73. Om vajra-nakhaya namah
Obeisances to Narasimha Who possesses nails like piercing lightning bolts
74. Om mahanandaya namah
Obeisances to the source of supreme bliss - Atmananda - Narasimha
75. Om param-tapaya namah
Obeisances to the source of All austerities, spiritual energy (and taptah - heat)
76. Om sarva-mantraika-rupa namah
Obeisances to that Divine Personality Who although one, he appears as the many mantrika formulas
77. Om sarva-yantra-vidaramaya namah
Obeisances to Him Who destroys all machines (demoniac plans/arrangements/vehicles for demoniac works)
78. Om sarva-tantratmakaya namah
Obeisances to Narasimha the essence of, and proprioter of all tantras (ritual rites - pujas)
79. Om avyaktaya namah
Obeisances to the Lord Who appears unmanifest
80. Om suvyaktaya namah
Obeisances unto Nara-simha Who for His devotees becomes wonderfully manifest from the pillar (or when needed)
81. Om bhakta-vatsala namah
Obeisances to the Lord Who always has the well-being of His devotee at heart
82. Om vaisakha-sukla-bhototthaya namah
Obeisances to That Narasimhadeva Who appeared during waxing moon of the month of Visakha (April-May)
83. Om saranagata-vatsalaya namah
Obeisances to the Lord Who is kind to those surrendered to Him
84. Om udara-kirtine namah
Obeisances to Nara-simha Who is universally famous
85. Om punyatmaya namah
Obeisances to Him Who is the essence of piety
86. Om mahatmaya namah
Obeisances to That great personality, Nara-simha
87. Om candra-vikramaya namah
Obeisances to Him Who is the performer of moonlike or great deeds, or who performs deeds that eclipse all others.
88. Om vedatrayaya namah
Obeisances to the Lord of the three original Vedas (Rg, Yajur, Sama)
89. Om prapujyaya namah
Obeisances to Narasimha Who is supremely worshipable
90. Om bhagavanaya namah
Obeisances to Narasimha the Supreme Personality of Godhead
91. Om paramesvaraya namah
Obeisances to He Who is the Supreme Controller (Nara-simha-deva)
92. Om srivatsamkaya namah
Obeisances to the Lord Who is just like Krishna, being marked with symbol of Lakshmi
93. Om jagat-vyapine namah
Obeisances to Narasimha Who pervades the entire universe
94. Om jagan-mayaya namah
Obeisances to the Supreme Mystic Who makes the material world seem real
95. Om jagat-palaya namah
Obeisances to the protector of the universe (Nara-simha)
96. Om jagannathaya namah
Obeisances to the Lord of Universe
97. Om mahakhagaya namah
Obeisances to Him Who moves in the air or with the movement of the air (is everywhere)
98. Om dvi-rupa-bhrtaya namah
Obeisances to Him Who has double form (man-lion)
99. Om paramatmaya namah
Obeisances to Him Who is the Supersoul of All beings
100. Om param-jyotine namah
Obeisances to Him Whose effulgence is the source of Brahman
101. Om nirgunaya namah
Obeisances to Narasimha Who possesses transcendental qualities (not those of the material nature)
102. Om nrkesarine namah
Obeisances unto Him man-lion (or having a lion's mane while appearing part human)
103. Om para-tattvaya namah
Obeisances to the Supreme Absolute Truth (One Who is of the Supreme nature)
104. Om param-dhamaya namah
Obeisances to He Who comes from the Supreme Abode
105. Om sat-cit-ananda-vigrahaya namah
Obeisances to Narasimha Whose Form is made of eternal knowledge and bliss
106. Om laksmi-nrsimhaya namah
Obeisances unto the Man-Lion Form together with the Supreme Goddess of Fortune Srimati Laksmi-devi
107. Om sarvatmaya namah
Obeisances unto the universal, primeval soul (the Supreme Personality of Godhead - Narasimhadeva)
108. Om dhiraya namah
Obeisances unto Narasimha who is always sober (being never bewildered)

Sri Nrisimha Kavacha of Prahlad from Brahmanada Purana.

.. shrii nR^isi.nhakavachastotram.h ..
nR^isi.nhakavachaM vakshye
prahlaadenoditaM puraa .
sarvarakshakaraM puNyaM
sarvopadravanaashanam.h .. 1 ..
I shall now recite the Narasimha-kavacha, formerly spoken by Prahlaada Mahaaraaja. It is most pious, vanquishes all kinds of impediments, and provides one all protection.
sarva sampatkaraM chaiva
svargamokshapradaayakam.h .
dhyaatvaa nR^isi.nhaM deveshaM
hemasi.nhaasanasthitam.h .. 2 ..
It bestows upon one all opulences and can give one elevation to the heavenly planets or liberation. One should meditate on Lord Narasimha, Lord of the universe, seated upon a golden throne.
trinayanaM sharadindusamaprabham.h .
vibhuutibhirupaashritam.h .. 3 ..
 His mouth is wide open, He has three eyes, and He is as radiant as the autumn moon. He is embraced by Lakshmiidevii on his left side, and His form is the shelter of all opulences, both material and spiritual.
chaturbhujaM komalaaN^gaM
svarNakuNDalashobhitam.h .
ratnakeyuuramudritam.h .. 4 ..
The Lord has four arms, and His limbs are very soft. He is decorated with golden earrings. His chest is resplendent like the lotus flower, and His arms are decorated with jewel-studded ornaments.
piitanirmalavaasasam.h .
sphuranmaaNikyadiiptibhiH .. 5 ..
He is dressed in a spotless yellow garment, which exactly resembles molten gold. He is the original cause of existence, beyond the mundane sphere, for the great demigods headed by Indra. He appears bedecked with rubies which are blazingly effulgent.
virajitapadadvandvam.h sankhachakradihetibhiH .
garutmatma cha vinayat.h
stuyamanam.h mudanvitam.h .. 6 ..
His two feet are very attractive, and He is armed with various weapons such as the conch, disc, etc. GaruDa joyfully offers prayers with great reverence.
kamalasamvaasaM kR^itvaa tu kavachaM pathet.h .. 7 ..
 Having seated Lord Narasimhadeva upon the lotus of one's heart, one should recite the following mantra:

me shiraH paatu lokarakshaarthasambhavaH .. 8 ..
May Lord Narasimha, who protects all the planetary systems, protect my head.
.api stambhavaasaH
phalaM me rakshatu dhvanim.h .
nR^isi.nho me dR^ishau paatu
somasuuryaagnilochanaH .. 9 ..
Although the Lord is all-pervading, He hid Himself within a pillar. May He protect my speech and the results of my activities. May Lord Narasimha, whose eyes are the sun, and fire, protect my eyes.
paatu nR^ihariH munivaaryastutipriyaH .
naasaM me si.nhanaashastu
mukhaM lakshmiimukhapriyaH .. 10 ..
 May Lord Nrihari, who is pleased by the prayers offered by the best of sages, protect my memory. May He who has the nose of a lion protect my nose, and may He whose face is very dear to the goddess of fortune protect my mouth.
vidyaadhipaH paatu
nR^isi.nho rasanaM mama .
vaktraM paatvinduvadanaM
sadaa prahlaadavanditaH .. 11 ..
May Lord Narasimha, who is the knower of all sciences, protect my sense of taste. May He whose face is beautiful as the full moon and who is offered prayers by Prahlaada Mahaaraaja protect my face.
paatu me kaNThaM
skandhau bhuubhR^idanantakR^it.h .
nR^isi.nhaH paatu me bhujau .. 12 ..
May Lord Narasimha protect my throat. He is the sustainer of the earth and the performer of unlimitedly wonderful activities. May He protect my shoulders. His arms are resplendent with transcendental weapons. May He protect my shoulders.
nR^isi.nhaH paatu sarvataH .
hR^idayaM yogisaadhyashcha
nivaasaM paatu me hariH .. 13 ..
May the Lord, who bestows benedictions upon the demigods, protect my hands, and may He protect me from all sides. May He who is achieved by the perfect yogiis protect my heart, and may Lord Hari protect my dwelling place.
paatu hiraNyaaksha\-
vakshaHkukshividaaraNaH .
naabhiM me paatu nR^ihariH
svanaabhibrahmasa.nstutaH .. 14 ..
 May He who ripped apart the chest and abdomen of the great demon HiraNyaaksha protect my waist, and may Lord Nrihari protect my navel. He is offered prayers by Lord Brahmaa, who has sprung from his own navel.
koTayaH kaTyaaM
yasyaasau paatu me kaTim.h .
guhyaM me paatu guhyaanaaM
mantraanaaM guhyaruupadR^ik.h .. 15 ..
 May He on whose hips rest all the universes protect my hips. May the Lord protect my private parts. He is the knower of all mantras and all mysteries, but He Himself is not visible.
manobhavaH paatu
jaanunii nararuupadR^ik.h .
jaN^ghe paatu dharaabhara\-
hartaa yo.asau nR^ikesharii .. 16 ..
May He who is the original Cupid protect my thighs. May He who exhibits a human-like form protect my knees. May the remover of the burden of the earth, who appears in a form which is half-man and half-lion, protect my calves.
raajyapradaH paatu
paadau me nR^ihariishvaraH .
paatu me sarvashastanum.h .. 17 ..
May the bestower of heavenly opulence protect my feet. He is the Supreme Controller in the form of a man and lion combined. May the thousand-headed Supreme enjoyer protect my body from all sides and in all respects.
puurvataH paatu
mahaaviiraagrajo.agnitaH .
mahaavishhNurdakshiNe tu
mahaajvalastu nairR^itaH .. 18 ..
May that most ferocious personality protect me from the east. May He who is superior to the greatest heroes protect me from the southeast, which is presided over by Agni. May the Supreme Vishnu protect me from the south, and may that person of blazing luster protect me from the southwest.
paatu sarvesho
dishi me sarvatomukhaH .
nR^isi.nhaH paatu vaayavyaaM
saumyaaM bhuushhaNavigrahaH .. 19 ..
 May the Lord of everything protect me from the west. His faces are everywhere, so please may He protect me from this direction. May Lord Narasimha protect me from the northwest, which is predominated by Vaayu, and may He whose form is in itself the supreme ornament protect me from the north, where Soma resides.
paatu bhadro me
sarvamaN^galadaayakaH .
sa.nsaarabhayataH paatu
mR^ityor.h mR^ityur.h nR^ikesharii .. 20 ..
May the all-auspicious Lord, who Himself bestows all-auspiciousness, protect from the northeast, the direction of the sun-god, and may He who is death personified protect me from fear of death and rotation in this material world.
prahlaadamukhamaNDitam.h .
bhaktimaan.h yaH pathenaityaM
sarvapaapaiH pramuchyate .. 21 ..
This Narasimha-kavacha has been ornamented by issuing from the mouth of Prahlaada Mahaaraaja. A devotee who reads this becomes freed from all sins.
dhanavaan.h loke
diirghaayurupajaayate .
kaamayate yaM yaM kaamaM
taM taM praapnotyasa.nshayam.h .. 22 ..
Whatever one desires in this world he can attain without doubt. One can have wealth, many sons, and a long life.
jayamaapnoti sarvatra vijayii bhavet.h .
grahaanaaM vinivaaraNam.h .. 23 ..
 He becomes victorious who desires victory, and indeed becomes a conqueror. He wards off the influence of all planets, earthly, heavenly, and everything in between.
vishhaapaharaNaM param.h .
duurotsaaraNakaaraNam.h .. 24 ..
This is the supreme remedy for the poisonous effects of serpents and scorpions, and Brahma-raakshasa ghosts and Yakshas are driven away.
talapaatre vaa
kavachaM likhitaM shubham.h .
karamuule dhR^itaM yena
sidhyeyuH karmasiddhayaH .. 25 ..
 One may write this most auspicious prayer on his arm, or inscribe it on a palm-leaf and attach it to his wrist, and all his activities will become perfect.
manushhyeshhu svaM svameva jayaM labhet.h .
ekasandhyaM trisandhyaM vaa
yaH paThenniyato naraH .. 26 ..
One who regularly chants this prayer, whether once or thrice (daily), he becomes victorious whether among demigods, demons, or human beings.
bhuktiM muktiM cha vindati .
pathet.h shuddhaatmanaaM nR^iNaam .. 27 ..
One who with purified heart recites this prayer 32,000 times attains the most auspicious of all auspicious things, and material enjoyment and liberation are already understood to be available to such a person.
kavachasyaasya mantrasya mantrasiddhiH prajaayate .
anena mantraraajena
kR^itvaa bhasmaabhirmantraanaam.h .. 28 ..
This Kavacha-mantra is the king of all mantras. One attains by it what would be attained by anointing oneself with ashes and chanting all other mantras.
vinyasedyastu asya grahabhayaM haret.h .
trivaaraM japamaanastu dattaM vaaryaabhimantrya cha .. 29 ..
Having marked ones body with tilaka, taking aachamana with water, and reciting this mantra three times, one will find that the fear of all inauspicious planets is removed.
yo naro mantraM nR^isi.nhadhyaanamaacharet.h .
tasya rogaH praNashyanti ye cha syuH kukshisambhavaaH .. 30 ..
 That person who recites this mantra, meditating upon Lord Narasimhadeva, has all of his diseases vanquished, including those ofthe abdomen.
garjantaM gaarjayantaM nijabhujapatalaM sphoTayantaM hatantaM
ruupyantaM taapayantaM divi bhuvi ditijaM kshepayantam kshipantam.h .
krandantaM roshhayantaM dishi dishi satataM sa.nharantaM bharantaM
viikshantaM puurNayantaM karanikarashatairdivyasi.nhaM namaami .. 31 ..
Lord Narasimha roars loudly and causes others to roar. With His mulitudes of arms He tears the demons asunder and kills them in this way. He is always seeking out and tormenting the demonic descendants of Diti, both on this earth planet and in the higher planets, and Hs throws them down and scatters them. He cries with great anger as He destroys the demons in all directions, yet with His unlimited hands He sustains, protects, and nourishes the cosmic manifestation. I offer my respectful obeisances to the Lord, who has assumed the form of a transcendental lion.
.. iti shriibrahmaaNDapuraaNe prahlaadoktaM
shriinR^isi.nhakavachaM sampuurNam.h ..
Thus ends the Narasimha-kavacha as it is described by Prahlaada Mahaaraaja in the BrahmaaNDa PuraaNa.

Friday, April 10, 2009


The Dogon it's a West African tribe in Mali living mainly along a 90 mile escarpment of canyon, cliffs, and plateau called the Cliffs of Bandiagara. The Dogon number approximately 300,000 and are well known for their ornate ritual masks, costumes, and dance.
Dogon’s mythology is remarkably rich and centers around the idea of language. It is the “word” that manifests itself in every aspect of creation: “The constituent materials and morphology of speech are seen to correspond to those of cereals, of man, of woven cloth, of the whole cosmos. The same intricate harmony of images is drawn down and across from one level of experience to the next. Reading it is like gazing through a microscope at a flourishing form of life...” (anthropologist Mary Douglas). According to this eschatology the word is the manifestation of cosmic energy stewarded by the nommo, divine beings who are both part and participant of continual creation. For the Dogon, the word is not just speech, but also action and ritual. Speech, action, and ritual all reflect the primary interrelatedness the individual has with cosmos and vice versa. The grain of millet, the foetus in the womb, and the earth under heaven are all the same thing, differentiated only by a slight oscillation of the primordial word. Such an ontological understanding has enduring consequences. For the Dogon, to say something is to make and/or do it.
The Dogon mask and accompanying ritual are representations/manifestations of the word. Wearing a mask and performing the rite associated with the mask re-establishes sacred time and space (Eliade), pronounces the creative word (Douglas), initiates the mask-wearer as a co-creator of the cosmos (Grillo), which provokes a cosmic harmony ideally at every level of nature (Griaule).

Wednesday, April 8, 2009

Symbolism of Lord Hanuman

writed by Jayaram V from http://www.hinduwebsite.com

Lord Hanuman symbolically stands for pure devotion, complete surrender and absence of ego or the lower self. His character tells us what we can do in our lives by becoming pure devotees of God, aligning ourselves with the forces of good, helping the weak, with self control, unconditional faith and total surrender. As a prominent warrior of the monkey race, he symbolically represents the lower or animal (neanderthal) nature in man, which when refined and transformed becomes stabilized in God and serves the divine cause in total surrender, just as it happened in case of Hanuman. As the son of Vayu, he represents symbolically the subtle bodies, namely the breath body, the mental body and the intelligence body. The breath body is responsible for the movement of life energy or prana in our bodies. It is especially strong in people who lead ethically clean and celibate lives, performing austerities, for which Anjaneya was particularly famous. The mental body is made up of the thought currents that float in our chitta or consciousness. It is responsible for our imagination, astral travel and dream experiences. The intelligence body is made up of buddhi or discretionary intelligence, which is considered one of the highest tattvas or principles of Nature. Our buddhi is said to be a direct reflection of divine intelligence. It is responsible for our decision making ability, rational thinking and conscience. As an epitome of virtue and supernatural prowess, Hanuman represents all these abilities. In this article we will examine the symbolic significance of Hanuman as the mental body representing the human mind and its various qualities and powers.

The mind is fickle (like a monkey) and jumps from place to place, going after things, engaging itself in innumerable activities that disturb the peace of the place. The mind, like Hanuman can also travel where it wants to. It can fly in the air, cross the continents and the worlds in an instant with the speed of thought and reach any one and anything it wants to mentally.
It can also expand or contracts itself at will (again like Hanuman). So long as it remains under the control of pure animal passions and the activities of the sense, it remains unstable and mischievous, causing a lot of the disturbance in the world of the individual.
But once it surrenders to the inner self and becomes devoted to it completely and unconditionally, it assumes miraculous powers and performs stupendous feats like Hanuman, working for the divine cause helping the lower self (Sita) and the Soul (Rama) to come together and become united.
By killing all the evil thoughts with its determination, it also lays a firm foundation for the kingdom of God (Ramarajya) to become established in the body. Hanuman is thus symbolically the mind principle ever absorbed in the contemplation of God and totally surrendered to Him.

But this is not the only interpretation available for Hanuman. As "Hanuman", he is the one without any doubt (anuman) as to the existence of Rama (God). As anjaniputra, he is the one who comes accidentally into this world, but by his efforts ascends to the greater heights of spiritual evolution.

Hanuman is known by many names. When he is cheerful he is called Prasannanjaneya. When he is in a ferocious mood he is called Veeranjaneya. When he is in a meditative mood he is called Dhayananjaney and when he is absorbed in devotion he is called Bhaktanjaneya.

As Vayuputra he is the breath body in us and can help the lower self (Sita) that is lost to ignorance to reunite with its true companion, the inner soul (Rama). As Veeranjaneya, he is the source of courage and confidence for many a timid heart.

As Bhajarangbali, he is strong in both devotion and physical strength. He is an ocean of virtues and friend of the pure hearted. He loves the ascetic qualities in man because only those who are detached and mentally free from the luxuries of life and desires of their bodies can truly concentrate on the divine and attain Him.

Hanuman is regarded as the Superman, the perfect man, the knowledge body (gnana guna sagara) in man, the immortal man (chiranjeevi), the animal man and the flying human (va+nara).
He is a perfect example of true devotion and complete surrender. He also symbolizes the story of animal man in us who through the path of devotion and service to God, can purify himself and attain immortality.
Truly in the entire Hindu pantheon there in none like Shri Hanuman, for he was an evolved God, born strangely as a manifestation of Lord Shiva, but became a great devotee of Shri Mahavishnu through Lord Rama.


Tuesday, April 7, 2009

Two Dionysius

Dionysius the Areopagite (born - unknown/died - unknown)was the judge of the Areopagus who, as related in the Acts of the Apostles,was converted to Christianity by the preaching of the Apostle Paul.
In the early 6th century, a series of famous writings of a mystical nature, employing Neoplatonic language to elucidate Christian theological and mystical ideas, was ascribed to the Areopagite. They have long been recognized as pseudepigrapha and are now attributed to "Pseudo-Dionysius the Areopagite".
His works are mystical and show strong Neoplatonic influence. Dionysius' portrayal of the "via negativa" was particularly influential among contemplatives and mystical theologians.

He is neither number nor order; nor greatness nor smallness; nor equality nor inequality; nor similarity nor dissimilarity; neither is He still, nor moving, nor at rest; neither has He power nor is power, nor is light; neither does He live nor is He life; neither is He essence, nor eternity nor time; nor is He subject to intelligible contact; nor is He science nor truth, nor a king, nor wisdom; neither one nor oneness, nor godhead nor goodness; nor is He spirit according to our understanding, nor a son, nor a father; nor anything else known to us or to any other of the beings or creatures that are or are not; ...
... He suffers no change, corruption, division, privation or flux; none of these things can either be identified with or attributed to Him

He is super-essentially exalted above created things, and reveals Himself in His naked Truth to those alone who pass beyond all that is pure or impure, and ascend above the topmost altitudes of holy things, and who, leaving behind them all divine light and sound and heavenly utterances, plunge into the Darkness where truly dwells, as the Oracles declare, that ONE who is beyond all.

That divine Darkness is the unapproachable light in which God dwells. Into this Darkness, rendered invisible by its own excessive brilliance and unapproachable by the intensity of its transcendent flood of light, come to be all those who are worthy to know and to see God.
We pray that we may come unto this Darkness which is beyond light, and without seeing and without knowing, to see and to know That which is above vision and above knowledge
The higher we soar in contemplation, the more limited become our expressions of that which is purely intelligible; even as now, when plunging into the Darkness which is above the intellect, we pass not merely into brevity of speech, but even into absolute silence, of thoughts as well as of words ... and, according to the degree of transcendence, so our speech is restrained until, the entire ascent being accomplished, we become wholly voiceless, inasmuch as we are absorbed in Him who is totally ineffable.

Leave the senses and the workings of the intellect, and all that the sense and the intellect can perceive, and all that is not and that is; and through unknowing reach out, so far as this is possible, toward oneness with him who is beyond all being and knowledge. In this way, through an uncompromising, absolute, and pure detachment from yourself and from all things, transcending all things and released from all, you will be led upwards toward that radiance of the divine darkness that is beyond all being.
Entering the darkness that surpasses understanding, we shall find ourselves brought, not just to brevity of speech, but to perfect silence and unknowing.
Emptied of all knowledge, man is joined in the highest part of himself, not with any created thing, nor with himself, nor with another, but with the one who is altogether
unknowable; and in knowing nothing, he knows in a manner that surpasses understanding.

Sunday, April 5, 2009

Song of Dakini

I am the Vajra Dakini, of light the color of crimson roses and flowing blood
I transmute the life energies into their spiritual origin
By filtering out gross elements, and giving them form
By changing weak currents into strong ones, dribbling energy into pounding waves
Opening blocks and barriers so that pain and pleasure may be experienced in their full strength

I cause dry channels to become full, dying plants to become lush
Weak reed stalks to become as trees, redwoods in strength and beauty
I am the guide and introducer of men to the spiritual path
I strengthen and purify them that they may encounter the great Buddhas of Light
I prepare them for the Great Awakening

I am visualized as such: The heart is cleared of all attachments
A mandala of a circle within a square is placed within it
It is surrounded by fragrant flowers, roses and lotuses, whose scent rises to the heavens
The mantra Ram encircles the whole in a ring of fire
Within the mandala is my throne
I act as teacher as well as dancer
The lotus throne lies within the dark waters at the mandala's center
Around it are triangles, looking like lightning in the waters
From here I judge and send out rays of compassion
Within the waters are distant sparks of light
Which, when approached, turn into the lotuses of Buddhas and enlightened beings

Within the mandala I stand
I harmonize the spiritual striving of all beings
I call them forth, into the realms of the enlightened ones
That they may pass through the dangerous waters
To watch the rising of the sun upon the other shore

Blessings of the roses of passionate love
within the silken scarves of the mind

Friday, March 27, 2009

Ya Devi

Devi, the Mother Goddess is the symbol of all the auspicious and true qualities which define the Supreme Being. Of all her forms, Devi Durga is the ultimate representation of infinite power, purity and strength of purpose, which resides within the divine essence of every being. In Hindu symbology, negative qualities within the individual such as excessive ego, anger, attachment etc are presented metaphorically as demons. The narrative of Devi Durga's destruction of these demons epitomizes the inner spiritual struggle of the individual soul as it strives to conquer ignorance and having gained victory realizes the Supreme power of one's own Self.

Om Jayanti Mangala Kaali Bhadra Kali Kapalini
Durga Kshama Shivaa Dhaatri Svaha Svadha namostute

Om. She Who Conquers Over All, All-Auspicious,
the remover of Darkness,
the Excellent One Beyond Time,
the bearer of the Skulls of Impure thought
the reliever of difficulties, loving, forgiveness,
supporter of the Universe, take the oblations of the
devotee who is one with you,
take the oblations of ancestral praise,
We bow to you.

Jayanti mangala kali bhadrakaali kapaalinee
Durga kshamaa shivaa dhaatree svaahaa svadhaa namostute
Jatathvam devi chamuNdae jaya bhootharthihaariNee
Jayasarvagathae daevi kaalaraathri namostute

Ya Devi Sarva Bhuteshu Vishnumaayeti Shabdita
Namastasyei Namastasyei Namastasyei Namo Namah

Salutations to Divine Mother - Shakti Devi
The power of Lord Vishnu, who abides in all beings

Ya Devi Sarva Bhuteshu chaethanaethyabhi dheeyathae
Namastasyei namastasyei namastasyei namo namah

Who abides as the eternal consciousness in all beings.

Ya Devi Sarva Bhuteshu shakti roopaeNa samsthithaa
Namastasyai namastasyai namastasyai namo namah

Who manifests as power in all beings.

Ya Devi Sarva Bhuteshu kshaanthi roopaeNa samsthithaa
Namastasyai namastasyai namastasyai namo namah

Who abides in all beings in the form of forgiveness.

Ya Devi Sarva Bhuteshu shaanthi roopaeNa samsthithaa
Namastasyai namastasyai namastasyai namo namah

Who manifests in all beings in the form of peace.

Ya Devi Sarva Bhuteshu shraddhaa roopaeNa samsthithaa
Namastasyai namastasyai namastasyai namo namah

Who manifests in all beings in the form of faith.

Ya Devi Sarva Bhuteshu kaantirupeNa samsthithaa
Namastasyai namastasyai namastasyai namo namah

Who abides in all beings in the form of beauty.

Ya Devi Sarva Bhuteshu dayaarupeNa samsthithaa
Namastasyai namastasyai namastasyai namo namah

Who abides in the form of compassion in all beings.

Ya Devi Sarva Bhuteshu maatri rupeNa samsthithaa
Namastasyai namastasyai namastasyai namo namah

Who abides in all beings in the form of delusion.

Indriya-anaam Adhis-tatri Bhutaana-amcha
Akhilesh-ucha Bhuteshu Satatam Tasyei
Vyapti-devyei Namo Namah

The ruler of all senses and sensation
The ruler of all elements
The ruler of all creation and beings
To This Divine Mother, My Heartfelt Salutations

Chiti-rupena Ya Kritsnamaetat Vyapya Sthitha Jagat
Namastasyei Namastasyei Namastasyei Namo Namah

Shakti Devi pervades this entire universe and abides in
all beings in the form of consciousness.
Salutations to Her again and again

Aehi durgae mahaabhaagae rakshaartham mama sarvadaa
Roopam daehi yasho daehi bhagham bhaghavathi daehimae
Puthraan daehi dhanam daehi sarvaan kaamaan pradaehimae

Jai Mata Di