Sunday, March 30, 2014

Chandi Charitar

"Chandi Charitar" is the 4th chapter of "Dasam Granth", a religious text of Sikhism, whose authorship is generally attributed to Guru Gobind Singh. Beautiful and emotional, this text stands for Hindu warrior Goddess Chandi. The text begins with such introduction:

The Lord is Primal, Infinite, Account less, Boundless, Deathless, Garbless, Incomprehensible and Eternal.
He created Shiva-Shakti, four Vedas and three modes of maya and Pervades in three worlds.
He created day and night, the lamps of sun and moon and the whole world with five elements.
He extended enmity and fight between the gods and demons and Himself seated (on His Throne)1.
O Ocean of Mercy, if Thy Grace is bestowed upon me:
I may compose the story of Chandika and my poetry be all good.2.
Thy light is shining in the world, O Powerful Chand-Chamunda!
Thou art the Punisher of the demons with Thy strong arms and art the Creator of the nine regions.3.

Further, the feats of the Goddess in struggle against demons are described. They are followed by remarkable Eulogy to the Goddess:

O Yoga-fire, Enlightener of the Earth! I salute Thee.
O the Destroyer of Sumbh and dreadful manifestation of Death!
O the Destroyer of Dhumar Nain , O the Destroyer of Rakat Beej!
O Blazing like fire Kalika! I salute Thee.4.223.
O Ambika! O Jambhaha (the killer of the demon Jambh); O manifestation of Light! I salute Thee.
O the killer of Chand and Mund! O the Sovereign of Sovereigns! I salute Thee.
O the sawer of the demon Chamar! O the one looking like a portrait! I salute Thee.
O the bearer of knowledge, unique one! I Salute Thee.5.224.
O the supreme manifestation of the doer of dreadful actions! I salute thee.
O the bearer of the three modes of Rajas, Sattva and Tamas.
O the manifestation of supreme steel armour, O the destroyer of Mahishasura.
Destroyer of all, the killer of all! I salute Thee.6.225.
O the killer of Biralachh, the destroyer of Karurachh.
O the one showing mercy on Brahma in her delight, O Yog Maya! I salute Thee.
O Bhairavi, Bhavani, Jalandhari and the Destiny through all! I salute Thee.7.226.
Thou art seated everywhere, up and below.
Thou art Lakshmi, Kamakhya and Kumar Kanya.
Thou art Bhavani and manifestation of Bhairavi and Bhima,
Thou art seated at Hinglaj and Pinglaj, Thou art unique! I salute Thee.8.227.
Thou art the performer of dreadful acts, while infuriated in the battlefield.
Thou art most wise, master of powers and doer of pure deeds.
Thou art most beautiful like and apsara (heavenly damsel), Padmini and the goddess Parbati.
Thou art the source of power of Shiva, the power of Indra and the power of Brahma! I salute Thee.9.228.
Enchantress of the ghosts and goblins!
Thou art the greatest apsara, Parbati and the killer of tyrants.
Performer of gentle acts like children at the places like Hinglaj and Pinglaj.
Thou art the power of Kartikeya and Shiva etc.! I salute thee.10.229.
O the power of Yama, O the power of Bhrigu and the the wielder of weapons in Thy hands, I salute Thee.
Thou art the wearer of arms, most Glorious;
Unconquerable for ever and conqueror of all, bearer of elegant shield;
And performer of justice at all times, the Merciful Kalika! I salute thee. 11.230.
O the wielder of bow, sword, shield and mace,
The user of the disc, and of the honoured portrait, I salute Thee.
Thou art the mother of the universe and wielder of trident and dagger.
Thou art the knower of all the knowledge of all sciences! I salute Thee.12.231.
Thou art the preserver and destroyer of all, science! Thou art the rider of the dead.
Thou art the destroyer of tyrants in the manifestation of Kali, I salute Thee.
O Yoga-fire ! the power of Kartikeya;
Thou art ever new, the destroyer of tyrants;
The deceiver of all, the yoga-fire of Shiva;
The steel-armour for the saints and the dreadful Kali for the saints! I salute Thee.17.236.
Thou art the breath-moving process and the early morning worship.
Who has bound all the fourteen realms in the web of maya.
Thou art Anjani (mother of Hanuman), the crusher of the pride of all,
And the wielder and user of all the weapons! I salute Thee.18.237.
O Anjani ! the masher of the pride of tyrants,
The sustainer and bestowed of pleasure to all the saints, I salute thee.
O the manifestation of trident, wielder of sword in Thy hand;
The deliverer of all, the cause of causes and the manifestation of the sword! I salute Thee.19.238.
O Kali, with the begging bowl, and the besttower of bliss! I salute Thee.
O one of the most beautiful forms like the sun-rays and moon-beams.
The beauteous and the destroyer of the tyrants;
The sustainer of the world and the cause of all causes! I salute Thee.20.239.
O the one who showers her weapons in her pleasure,
Thou art the deliverer of all, I salute Thee.
O goddess Durga, Thou art most wise, a Yogini;
A goddess and a demoness, I salute Thee.21.240;
O the one of the dreadful forms and winsome eyes!
Thou art the wielder of trident and dagger and speaker of harsh words, I salute Thee.
O the blazer of Yoga-fire, the manifestation of supreme wisdom,
The destroyer of Chand and Munda and performer of the heinous action of crushing their dead bodies ! I salute Thee.22.241.
Thou art the bestower of bliss by destroying the great sinners.
Thou art the remover of the anguish of saints by destroying the tyrants with Thy dreadful teeth.
Thou art the knower of Shastras, knower of the use of weapons;
Perfect in knowledge of Yakshas, and the fulfiller of the desires! I salute Thee.23.242.
O the giver of suffering to the enemies, all the people worship Thee.
Thou art the creator of all interests and also their destroyer.
Thou art the power of Hanuman;
Thou art Kalika and manifestation of the sword and wielder of the power in Thy own hands ! I salute thee.24.243.
O the masterly power of Hanuman ! Thou art the goddess of Nagarkot (Kangra);
Thou art the manifestation of Kama (love). Thou art Kamakhya, the goddess.
And the bestower of bliss on al like kalratri (Kali);
O the bestower of the great miraculous powers and wealth and wielder of the sword! I salute Thee.25.244.
O Goddess ! thou art four-armed, eight-armed,
And sustainer of the whole world.
O Ambika ! Thou art the killer of the demon Jambh, the power of Kartikeya;
And the crusher of the dead, O Bhavani! I salute Thee.26.245.
O the destroyer of the enemies of the gods,
White-black and red-coloured.
O fire! the enchancer of bliss by conquering illusion.
Thou art the maya of Unmanifested Brahman and the Shakti of Shiva! I salute Thee.27.246.
Thou art the bestower of cheerfulness to all, the conqueror of all and the manifestation of Kal (death).
O Kapali! (the goddess carrying begging bowl), Shiva-Shakti! (the power of Shiva) and Bhadrakali!
Thou obtainest satisfaction by piercing Durga.
Thou art pure fire-manifestation and also cold-incarnate, I salute Thee.28.247.
O the masticator of the demons, the manifestation of the banners of all religions;
The source of the power of Hinglaj and Pinglaj, I salute Thee.
O the one of the dreadful teeth, the black complexioned,
Anjani, the masher of demons! Salute Thee. 29.248.
O the adopter of half-moon and wearer of the moon as an ornament;
Thou hast the power of clouds and hast dreadful jaws.
Thy forehead is like the moon, O Bhavani!
Thou art also Bhairavi and Bhutani, Thou art the wielder of the sword, I salute Thee.30.249.
O Kamakhya and Durga! Thou art the cause and deed of Kaliyuga (the iron age).
Like Apsara (heavenly damsels) and the Padmini women, Thou art the fulfiller of all desires.
Thou art the conqueror Yogini of all and performer of Yajnas (sacrifices).
Thou art the nature of all substances, Thou art the creator of the world and the destroyer of the enemies.31.250.
Thou art pure, holy, ancient, great;
Perfect, maya and unconquerable.
Thou art formless, unique, nameless and abodeless.
Thou art fearless, unconquerable and treasure of the great Dharma.32.251.
Thou art indestructible, indistinguishable, deedless and Dhrma-incarnate.
O the holder of the arrow in Thy hand and wearer of the armour, I salute Thee.
Thou art unconquerable, indistinguishable, formless, eternal;
Shapeless and the cause of nirvana (salvation) and all the works.33.252.
Thou art Parbati, fulfiller of the wishes, the power of Krishna;
Most powerful, the power of Vamana and art like the fire of the Yajna (sacrifice).
O the chewer of the enemies and masher of their pride;
Sustainer and destroyer in Thy pleasure, I salute Thee.34.253.
O the rider of the steed-like lion;
O Bhavani of beautiful limbs! Thou art the destroyer of all engaged in the war.
O the mother of the universe having large body!
Thou art the power of Yama, the giver of the fruit of actions performed in the world, Thou art also the power of Brahma! I salute Thee.35.254.
O the most pure power of God!
Thou art the maya and Gayatri, sustaining all.
Thou art Chamunda, the wearer of the necklace of head, Thou art also the fire of the matted locks of Shiva;
Thou art the donor of boons and destroyer of tyrants, but Thou Thyself ever remain indivisible.36.255.
O the Saviour of all the saints and the donor of boons to all;
The one who ferries across all over the terrible sea of life, the primary cause of all causes, O Bhavani! The mother of the universe.
I salute Thee again and again, O the manifestation of the sword!
Protect me ever with Thy Grace.37.256.
Here ends the Seventh Chapter entitled `The Eulogy of the Goddess` of Chandi Charitra.


Saturday, March 29, 2014

God Heard My Cries

By Symeon the New Theologian

God heard my cries
And from unimaginable heights he stooped down
And looked upon me.
Once more he had pity on me and allowed me to see
The One who was invisible to all,
A much as human kind can bear.
Seeing him I was astounded,
Me who was locked up in my tiny house of bone,
All surrounded by darkness…
I saw him in the midst of my tiny house,
So quickly had he entered in, complete,
Uniting himself to me inexpressibly
Joining himself to me inexpressibly
Suffusing himself in me unconfusedly,
Just as fire can permeate iron,
Or light shine through crystal.
So it was he made me become like fire itself;
Revealing himself to me as Light.

Friday, March 28, 2014

Atma Shatakam

By Adi Shankaracharya

manO budhyahaMkAra cittAni nAhaM
na ca SrOtra jihve na ca GrANa nEtre |
na ca vyOma BUmirna tEjO na vAyuH
cidAnaMda rUpaH SivOhaM SivOhaM ||
I am not mind, nor intellect, nor ego,
nor the reflections of inner self.
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 cha prANa saMj~jO na vai paMcavAyuH
na vA saptadhAturna vA paMcakOSAH |
na vAkpANi pAdau na cOpastha pAyU
cidAnaMda rUpaH SivOhaM SivOhaM ||
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 dvESharAgau na mE lOBamOhO
madO naiva mE naiva mAtsaryaBAvaH |
na dharmO na cArthO na kAmO na mOkShaH
cidAnaMda rUpaH SivOhaM SivOhaM ||
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,
  nor any money,
  nor any desire,
  nor even liberation.
I am indeed,
That eternal knowing and bliss, Shiva,
love and pure consciousness.
na puNyaM na pApaM na sauKyaM na duHKaM
na maMtrO na tIrthaM na vEdA na yaj~jaH |
ahaM BOjanaM naiva BOjyaM na BOktA
cidAnaMda rUpaH SivOhaM SivOhaM ||
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 mRutyu rna SaMkA na mE jAti BEdaH
pitA naiva mE naiva mAtA na janmaH |
na baMdhurna mitraM gururnaiva SiShyaH
cidAnaMda rUpaH SivOhaM SivOhaM ||
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.
ahaM nirvikalpO nirAkAra rUpO
viBurvyApya sarvatra sarvEMdriyANAM |
sadA mE samatvaM na muktirna baMdhaH |
cidAnaMda rUpaH SivOhaM SivOhaM ||
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,
every time,
always in equilibrium.
I am indeed,
That eternal knowing and bliss, Shiva,
love and pure consciousness.


Thursday, March 27, 2014

Sri Ardhanarishvara Shatanama Stotram

From Skanda Purana
caamuNDikaambaa shriikanThaH paarvatii parameshvaraH .
mahaaraaGYiimahaadevassadaaraadhyaa sadaashivaH .. 1 ..

shivaardhaaN^gii shivaardhaaN^go bhairavii kaalabhairavaH .
shakti tritaya ruupaaDhyaa muurtitritaya ruupavaan .. 2 ..

kaamakoTisupiiThasthaa kaashii kShetra samaashrayaH .
daakShaayanii dakShavairii shuulini shuuladhaarakaH .. 3 ..

hriiMkaara paJNjara shukii harishankara ruupavaan .
shriimadganeshajananii ShaDaanana sujanmabhuuH .. 4 ..

paJNcapretaasanaaruuDhaa paJNchabrahmasvaruupabhrut.h .
canDamunDashirashChetrii jalandhara shiroharaH .. 5 ..

siMhavaaho vR^iShaaruuDha shyaamaabhaa spaTikaprabhaH .
mahiShaasura saMhartrii gajaasuravimardhanaH .. 6 ..

mahaabalaa calaavaasaa mahaakailaasavaasabhuuH .
bhadrakaalii viirabhadro miinaakShii sundareshvaraH .. 7 ..

bhaNDaasuraadi saMhartrii duShTaandhaka vimardhanaH .
madhukaiTabha saMhartrii madhuraapuranaayakaH .. 8 ..

kaalatraya svaruupaaDhyaa kaaryatrayavidhaayakaH .
girijaataa giriishashca vaiShNavii viShNuvallabhaH .. 9 ..

vishaalaakshii vishvanaadhaH puShpaastraa viShNumaargaNaH .
kausumbhavasanopetaa vyaaghracarmaaMbaraavR^itaH .. 10 ..

muulaprakR^itiruupaaDhyaa parabrahmasvaruupavaan .
ruNDamaalaa vibhuuShaaDhyaalasadrudraakShamaalikaH .. 11 ..

manoruupekShu kodaNDaamahaameru danurdharaH .
caMdracuuDaa caMdramaulirmahaamaayaa maheshvaraH .. 12 ..

mahaakaalii mahaakaalodivyaruupaadigambaraH .
bindupiiTha sukhaasiinaa shriimadonkaarapiiThagaH .. 13 ..

haridraa kuMkumaaliptaa bhasmoddhuulitavigrahaH .
mahaapadmaaTaviilolaa mahaabilvaaTaviipriyaH .. 14 ..

sudhaamayii viShadharo maata~NgiimakuTeshvaraH .
vedavedyaa vedavaajiicakreshii viShNucakradaH .. 15 ..

jaganmayii jagadruupomR^iDaaNii mR^ityunaashanaH .
raamaarcitapadaambhojaa kR^iShNaputravarapradaH .. 16 ..

ramaavaaNiisusaMsevyaa viShNubrahmasusevitaH .
suuryacandraagninayanaa tejastrayavilocanaH .. 17 ..

cidagnikuNDasambhuutaa mahaaliN^ga samudbhavaH .
kaMbukaNThii kaalakaNThovajreshii vajrapuujitaH .. 18 ..

trikanTakiitribhangiisaHbhasmarakShaasmaraantakaH .
hayagriivavaroddhaatrii maarkanDeyavarapradaH .. 19 ..

cintaamaNi gR^ihaavaasaamandaraacalamandiraH .
vindhyaacala kR^itaavaasaa vindhyashailaarya puujitaH .. 20 ..

manonmanii liN^garuupo jagadambaa jagatpitaa .
yoganidraa yogagamyo bhavaanii bhavamuurtimaan .. 21 ..

shriicakraatmarathaaruuDhaa dharaNiidharasamsthitaH
shriividyaavedya mahimaa nigamaagama samshrayaH .. 22 ..

dashashiirSha samaayuktaa paJNcaviMsati shiirShavaan .
aShTaadasha bhujaayuktaa paJNcaasatkaramanditaH .. 23 ..

braahmyaadi maatR^ikaaruupaa shataaShTekaadashaatmavaan .
sthiraa sthaanu stathaabaalaa sadyojaata umaa mR^iDaH .. 24 ..

shivaashivashca rudraaNii rudrashcaiveshvariishvaraH .
kadambakaananaavaasaadaarukaaraNyalolupaH .. 25 ..

navaakSharii manustutyaa paJNcaakshara manupriyaH .
navaavaraNa sampuujyaa paJNcaayatanapuujitaH .. 26 ..

dehasthaShaTcakradevii daharaakaashamadhyagaH .
yoginiiganasaMsevyaabhR^igvaadi pramathaavR^itaH .. 27 ..

ugrataaraaghoraruupa shsharvaaNii sharvamuurtimaan .
naagaveNii naagabhuuShomantriNii mantradaivataH .. 28 ..

jvalajjihvaa jvalannetro danDanaathaa dR^igaayudhaH .
paarthaanjanaastra saMdaatrii paarthapaashupataastradaH 

puShpavaccakra taaTaN^kaa phaniraajasukuNDalaH .
baaNaputrii varoddhaatrii baaNaasuravarapradaH .. 30 ..

vyaalakaN^chuka samviitaa vyaalayaGYopaviitavaan .
navalaavaNyaruupaaDhyaa navayauvana vigrahaH .. 31 ..

naaTya priyaa naaTya muurti strisandhyaa tripuraantakaH .
tantropacaara supriitaa tantraadima vidhaayakaH .. 32 ..

navavalliiShTa varadaa navaviira sujanmabhuuH .
bhramarajyaa vaasukijyo bheruNDaa bhiimapuujitaH .. 33 ..

nishuMbashuMba damanii niicaapasmaaramardanaH .
sahasraambhujaruuDhaa sahasrakamalaarcitaH .. 34 ..

ga~Ngaasahodarii ga~Ngaadharo gaurii tryaMbakaH .
shriishaila bhramaraaMbaakhyaa mallikaarjunapuujitaH .. 35 ..

bhavataapaprashamanii bhavaroganivaarakaH .
candramaMDalamadhyaasthaa munimaanasahaMsakaH .. 36 ..

pratya~Ngiraa prasannatmaakaameshii kaamaruupavaan .
svayaMprabhaa svaprakaashaHkaalaraatrii kR^itaantahR^it.h 

sadaannapuurNaa bhikShaaTovanadurgaa vasupradaH .
sarvacaitanya ruupaaDhyaa saccidaananda vigrahaH .. 38 ..

sarvamaN^gala ruupaaDhyaa sarvakalyaaNadaayakaH .
raajeraajeshvarii shriimadraajaraaja priyaMkaraH .. 39 ..

ardhanaariishvarasyedam naamnaamaShTottaram shatam .
paThannarcansadaa bhaktyaa sarva saamraajya maapnuyaat.h .

iti skaandamahaapuraaNe ardhaniireeshvara aShTottaram ..

HariHara Ashtottara Sata Namavali

From Skanda purana

ōṃ gōvindāya namaḥ
ōṃ mādhavāya namaḥ
ōṃ mukundāya namaḥ
ōṃ harayē namaḥ
ōṃ murārayē namaḥ
ōṃ śambhavē namaḥ
ōṃ śivāya namaḥ
ōṃ īśāya namaḥ
ōṃ śaśiśēkharāya namaḥ
ōṃ śūlapāṇayē namaḥ
ōṃ dāmōdarāya namaḥ
ōṃ acyutāya namaḥ
ōṃ janārdanāya namaḥ
ōṃ vāsudēvāya namaḥ
ōṃ gaṅgādharāya namaḥ
ōṃ andhakaripavē namaḥ
ōṃ harāya namaḥ
ōṃ nīlakaṇṭhāya namaḥ
ōṃ vaikuṇṭhāya namaḥ
ōṃ kaiṭabharipavē namaḥ
ōṃ kamaṭhāya namaḥ
ōṃ abjapāṇayē namaḥ
ōṃ bhūtēśāya namaḥ
ōṃ khaṇḍaparaśavē namaḥ
ōṃ mṛḍāya namaḥ
ōṃ caṇḍikēśāya namaḥ
ōṃ viṣṇavē namaḥ
ōṃ nṛsiṃhāya namaḥ
ōṃ madhusūdanāya namaḥ
ōṃ cakrapāṇayē namaḥ
ōṃ gaurīpatayē namaḥ
ōṃ giriśāya namaḥ
ōṃ śaṅkarāya namaḥ
ōṃ candracūḍāya namaḥ
ōṃ nārāyaṇāya namaḥ
ōṃ asuranibarhaṇāya namaḥ
ōṃ śārṅgapāṇayē namaḥ
ōṃ mṛtyuñjayāya namaḥ
ōṃ ugrāya namaḥ
ōṃ viṣamēkṣaṇāya namaḥ
ōṃ kāmaśatravē namaḥ
ōṃ śrīkāntāya namaḥ
ōṃ pītavasanāya namaḥ
ōṃ ambudanīlāya namaḥ
ōṃ śaurayē namaḥ
ōṃ īśānāya namaḥ
ōṃ kṛttivasanāya namaḥ
ōṃ tridaśaikanāthāya namaḥ
ōṃ lakṣmīpatayē namaḥ
ōṃ madhuripavē namaḥ
ōṃ puruṣōttamāya namaḥ
ōṃ ādyāya namaḥ
ōṃ śrīkaṇṭhāya namaḥ
ōṃ digvasanāya namaḥ
ōṃ śāntāya namaḥ
ōṃ pinākapāṇayē namaḥ
ōṃ ānandakandāya namaḥ
ōṃ dharaṇīdharāya namaḥ
ōṃ padmanābhāya namaḥ
ōṃ sarvēśvarāya namaḥ
ōṃ tripurasūdanāya namaḥ
ōṃ dēvadēvāya namaḥ
ōṃ brahmaṇyadēvāya namaḥ
ōṃ garuḍadhvajāya namaḥ
ōṃ śaṅkhapāṇayē namaḥ
ōṃ tryakṣāya namaḥ
ōṃ uragābharaṇāya namaḥ
ōṃ bālamṛgāṅkamaulinē namaḥ
ōṃ śrīrāmāya namaḥ
ōṃ rāghavāya namaḥ
ōṃ ramēśvarāya namaḥ
ōṃ rāvaṇārayē namaḥ
ōṃ bhūtēśāya namaḥ
ōṃ manmatharipavē namaḥ
ōṃ pramathādhināthāya namaḥ
ōṃ cāṇūramardanāya namaḥ
ōṃ hṛṣīkapatayē namaḥ
ōṃ murārayē namaḥ
ōṃ śūlinē namaḥ
ōṃ girīśāya namaḥ
ōṃ rajanīśakalāvataṃsāya namaḥ
ōṃ kaṃsapraṇāśanāya namaḥ
ōṃ sanātanāya namaḥ
ōṃ kēśināśāya namaḥ
ōṃ bhargāya namaḥ
ōṃ trinētrāya namaḥ
ōṃ bhavāya namaḥ
ōṃ bhūtapatayē namaḥ
ōṃ purārayē namaḥ
ōṃ gōpīpatayē namaḥ
ōṃ yadupatayē namaḥ
ōṃ vasudēvasūnavē namaḥ
ōṃ karpūragaurāya namaḥ
ōṃ vṛṣabhadhvajāya namaḥ
ōṃ bhālanētrāya namaḥ
ōṃ gōvardhanōddharaṇāya namaḥ
ōṃ dharmadhurīṇāya namaḥ
ōṃ gōpāya namaḥ
ōṃ sthāṇavē namaḥ
ōṃ trilōcanāya namaḥ
ōṃ pinākadharāya namaḥ
ōṃ smarārayē namaḥ
ōṃ kṛṣṇāya namaḥ
ōṃ aniruddhāya namaḥ
ōṃ kamalākarāya namaḥ
ōṃ kalmaṣārayē namaḥ
ōṃ viśvēśvarāya namaḥ
ōṃ tripathagārdrajaṭākalāpāyai namaḥ

|| iti śrī skandamahāpurāṇē kāśīkhaṇḍapūrvārdhē yamaprōktaṃ śrī hariharāṣṭōttaraśatanāmāvaliḥ sampūrṇā ||

Wednesday, March 26, 2014

Vedanta Siddhanta Samarasa

In this verses, Saint Tayumanavar refers to Vedanta Siddhanta Samarasa. Is not yet another doctrine of philosophy. Samarasa means reconciliation or harmony. That is the equability or harmony of Vedanta and Shaiva Siddhanta, an harmonizing of the two. I do not see big contradictions in these doctrines. Though, there is an certain difference between them. It is the philosophical conflict between the Vedanta, i.e., primarily the non-dualist (advaita) approach, and the theistic Tamil Shaiva Siddhanta schools of thought, and, generally, religious conflict based on doctrinal differences on the nature of ultimate reality. In the Vedanta, the soul, being non-different from God in its essential nature, merges with Him. In the Siddhanta, the soul is distinct, eternal in its nature with a mala or impurity of dnava. Hence after union with God, the soul still retains its individuality with the veiling power of dnava neutralized. Thus, the soul has an experience of its union with Shiva and His transcendental Bliss. In brief, Vedanta is the realization of the Self (the same self in all) i.e., becoming as the self in self-identity of knowledge, and Siddhanta is the realization of oneself as an individual soul of being and universalizing himself to become an universal individual.
Thayumanavar's  idea of Samarasam was his solution to this conflict based on doctrinal differences on the nature of ultimate reality. It was not merely an intellectual exercise, but the expression of a deep and comprehensive experience and realization of the truth that the facets of ultimate reality exclusively emphasized by Advaita Vedanta and Shaiva Siddhanta are complementary facets of one reality.
Tayumanavar says: "Always, my deeds are Your deeds. I am non-different from you, as my being as "I" cannot be apart or without you. The nature (svabhdva) of Vedanta Siddhdnta Samarasa is just this."
It is the final leap at the culmination of spiritual endeavour and total renunciation. The total and complete surrender.


Monday, March 24, 2014

It is Never Lost

On many an idle day have I grieved over lost time. But it is never lost, my Lord. Thou hast taken every moment of my life in thine own hands.
Hidden in the heart of things thou art nourishing seeds into sprouts, buds into blossoms, and ripening flowers into fruitfulness.
I was tired and sleeping on my idle bed and imagined all work had ceased. In the morning I woke up and found my garden full with wonders of flowers.
--- by Rabindranath Tagore


let's fall
in love
let's turn
all the dirt
in this world
to shiny gold

let's be
a new spring
a love reborn

find our aroma
from the essence
of all who
emit heavenly fragrance

like a fresh tree
bloom and spread
all the blessings
right from inside

by Mevlana Jelaluddin Rumi

Without Love

By Dariya

Without love there can be no devotion and wisdom.
With love arisen, they can be experienced
with the Satguru's grace.
With intensification of love, one comes in contact
with the True Sound,
And like a lotus in water, abides in its peace and bliss.

When love and endearment are firmly engrained,
One attains the elixir of Nam, and enjoys its bliss.
Being firmly entrenched in love and endearment,
And being well-steeped in devotion,
one obtains the true love.

Have love for the lotus feet of the Satguru, 0 wise men.
This life is short.
Give up needlessly extended discussions.

With love and wisdom arisen,
One moves with detachment in the world.
He who finds a Satguru,
Has the true recognition of the path, says Dariya.

So long as the lover is not immersed in love,
His sins and evil thoughts are not washed off.
If one's attention is not absorbed in the inner sky,
How can he see the wondrous inner sights?

So long as the intense longing for the Beloved
does not arise,
And the heart is not filled with love;
The spiritual goal cannot be attained
By mere observance of religious practices,
vows and rituals.

Whatever be the bulk of one's charity and virtuous deeds,
One can find no foothold anywhere without devotion.

Have firm faith in love and devotion.
Love is the essence of spiritual truth.
Reflect on this saying of the Saints,
By this alone, one is saved from the ocean of the world.

Without love, one goes to the abode of Yama,
But being endowed with love, one attains the immortal fruit.

Blessed is the eye which is permeated with love.
Without love it is like a pebble or stone.
Like a gardener without a garden,
the eye remains empty without love.
What is the state of a human being without love?
He is like one who is denied all delicacies,
and whose mouth is filled only with dust.
Without love one does not find the flow
of the Sound Current.
But when the flower of love blossoms,
its fragrance is praised by all.

Many are the paths prevalent in this world
Knowing the proper wisdom, work out your own salvation.
He who obtains a wise and discriminating Saint,
Recognizes the path of salvation.

The technique of love is truly the root of spirituality.
Follow this technique as imparted by the Master.
When with his grace the inner lamp is lighted,
The true Nam, the support of all, comes to sight.

Just as the lotus resides in water,
It does not come to bloom by water.
Only when the light of the sun appears,
Does the lotus open its petals,
As the contemplative (inner) eye opens to see.

The spiritual lotus likewise resides in the human body
which is like a pond.
Its sustaining water is close to the lotus.
But only when love for the Satguru arises,
Does the inner lotus bloom,
And one becomes a devotee of the Lord's holy feet.

Without love, there is no spiritual path.
The path lives in love.

With intensification of love, one comes in contact
with the True Sound,
And like a lotus in water, abides in its peace and bliss.

When love and endearment are firmly engrained,
One attains the elixir of Nam, and enjoys its bliss.
Being firmly entrenched in love and endearment,
And being well-steeped in devotion,
one obtains the true love.

Without love one does not find the flow
of the Sound Current.
But when the flower of love blossoms,
its fragrance is praised by all.
---translation by K.N. Upadhyaya

Those who never trembled

The Whore of Babylon, from the Apocalypse Tapestry series, 1377
by Mechthild of Magdeburg

The devil also offers his spirit
To those who in hatred and proud desire
Are ready for the worst.
Such know not that love leads to all good,
They become poor from hatred
And the fury of the devil,
So that it becomes impossible
They should ever again find or follow
The love of God.
True love praises God constantly;
Longing love gives the pure heart sweet sorrow;
Seeking love belongs to itself alone;
Understanding love loves all in common;
Enlightening love is mingled and sadness;
Selfless love bears fruit without effort;
It functions so quietly
That the body knows nothing of it.
Clear love is still, in God alone,
Seeing that both have one will
And there is no creature so noble
That it can hinder them.
This is written by Knowledge
Out of the everlasting book.
Gold is often heavily flecked by copper,
Just as falseness and vain honor
Blot out virtue from the human soul.
The ignoble soul to whom passing things are so dear
That it never trembled before Love
Never heard God speak lovingly in it --
Alas! to such this life is darkness!

What I do is what You do

"Amarnath". Photo by Daniel Berehulak
By   Saint Tāyumānavar

What I do is what You do.
For ever ever is this true.
What I am is what You are,
None different.
This the truth of Vedanta Siddhanta Samarasa;
To realize this,
How I pined and melted
Thine Grace knoweth.
In this state I seek to be for awhile.
But, alas! Ignorance seizes my thought
As an inveterate enemy.
Will mala, maya and karma depart?
Will birth in uninterrupted succession be my lot?
Thus is my mind in doubts tossed.
Do Thou grant the sword of faith.
Do Thou grant the courage of wisdom true
To sever the fetters of desire.
Do Thou grant thy Grace and redeem me!
Oh! Thou who filled all visible space
In unbroken continuity!
Thou, the Bliss that is Perfect Full!

---Translation by Dr. Natarajan

Yatha Pinde Tatha Brahmande

 "Yatha pinde tatha brahmande, yatha brahmande tatha pinde".
This famous vedic saying can be translated as
"Although I'm such a pin-head, I'm just like the whole Universe and beyond (Brahman),
or "As is the individual, so is the universe, as is the universe, so is the individual",
such as "As is the atom, so is the Universe"
or "As is the human body, so is the Cosmic Body"
or "As is the Microcosm, so is the Macrocosm",
or succinctly as "As Above, So Below".
  The symbolic equivalence of microcosm of Jivapurusha and Kalapurusha can be treated as conformity of the individual body to the cosmic body. According to this, a human being is a mirroring of the universe.The structure of the body reflects the structure of the cosmos, so that one could pass from one to the other and find corresponding parts and functions. It is possible to open all stratifications of the world, all structure of the world in the person and all event in this person can have world value and can be reflected in space. It is deeply opposite to that psychologism which sees in the person the closed individual being, a fractional part of the world. The person not a fractional part of the Universe, not its splinter, and the whole small Universe including all qualities of the big Universe. The macrocosm-microcosm theory lies at the core of correlative cosmology. The subject is visible in object and object – in the subject. So, we have two processes: the first is a hierarchical cosmology in which lower levels emerge from higher and the second, the body becomes a cosmography, a writing of the cosmos. According to Tantrism, the practitioner can meditate on his own body through the corporeal manifestation of the Purusha, identifying the different points wherein the body corresponds with the cosmos. For example, the tantric meditation is reflected in the "Hymn to the Circle of Deities Situated in the Body" of Abhinavagupta.
Indeed, there are different levels of revelation linked to different levels of understanding, which are further linked to the levels of a hierarchical cosmos.  But we are not isolated, separate beings. This separation is an illusion. We form part of the network that has no beginning and no end. As is the body, so is the universe.

Dehasthadevatacakra Stotra

"The Hymn to the Circle of Deities Situated in the Body" attributed to Abhinavagupta.

1. asurasuravmdavanditam abhimatavaravitarane niratam /
darsanasatâgrya püjam pranatanum ganapatim vande //
2. varavirayoginigana siddhâvalipüjitânghriyugalam /
apahrtavinayijanârtim vatukam apânâbhidham vande //
3. âtmiyavisayabhogair indriyadevyah sadâ hrdam bhoje /
abhipüjayanti yam tam cinmayam anandabhairavam vande //
4. yad dhibalena visvam bhaktanam sivapatham bhâti / tam aham
avadhânarüpam sadgurum amalam sadâ vande //
5. udayavabhasacarvanalilam visvasya ya karoty anišam /
ânandahhairavim täm virarsarüpäm aham vande //
6. arcayati bhairavam ya niscayakusumaih suresapatrasthä /
pranarriäni buddhirüpäm brabmänim tam aham satatam //
7. kurute bhairavapüjam analadalasthä ' bhimânakusumair yä /
nityam ahamkrtirüpän vande tam sänbhavlm ambän //
8. vidadhäti bhairavärcäm daksinadalagä vikalpakusumair yâ /
nityam manah svarüpäm kaunärim täm aham vande //
9. nairrtadalagä bhairavam arcayate sabdakusumair yâ /
pranamäni sabdarüpäm nityam tam vaisnavim saktim //
10. pasclmadigdalasamsthä hrdayaharaih sparšakusumair yâ /
tosayati bhairavam täm tvagrupadharäm narriäni värähim //
11. varatararüpavisesair mârutadigdalanisanna dehâ yâ / püjayati
bhairavam täm indränim drktanum vande //
12. dhanapatikisalayanilayä yä nityam vividhasadrasâhâraih /
püjayati bhairavam täm jihvübhikhyäm narriäni cämundäm //
13. išadalasthä bhairavam arcayate parimalair vicitrair yä /
pranamäni sarvadä täm ghränäbhikhyäm mahälaksmim //
14. saddarsanesu püjyam sadtrimsattattvasamvalitam /
atmäbhikhyam satatam ksetrapatim siddhidam vande //
15. samsphurad anubhavasäram sarväntah satatasannihitam /
naumi sadoditam ittham nijadehagadevatäcakram //

1. I praise Ganapati whose body is the inhaled breath, worshipped at the beginning of a hundred systems, who delights in granting desired gifts, and who is praised by the multitude of divine and semi-divine beings.
2. I praise Vatuka called the exhaled breath who removes and carries away men's misfortune, whose feet are worshipped by the line of perfected ones, the hordes of yoginls and the best of heroes.
3. I praise Anandabhairava, made of consciousness. The goddesses of the sense faculties constantly worship him in the lotus of the heart with the pleasures of their own perceptual fields/ bodies.
4. I praise constantly him whose form is devotion, the pure sat guru. By the power of his light he illumines the universe which is the path of Shiva for the devotees.
5. I praise Anandabhairavi whose form is awareness, who continually amuses herself with the arising, maintenance, and tasting of the universe as her play.
6. I continually bow to Brahmani, whose form is intellect/higher mind, situated on the petal of the Lord of Gods, who worships Bhairava with flowers of certainty.
7. I eternally praise Mother Sambhavi, whose form is the ego, situated on the petal of fire, who performs worship to Bhairava with flowers of egoism.
8. I eternally praise Kumari whose nature is the mind, situated on the southern petal, who gives offerings to Bhairava with flowers of thought construction.
9. I bow eternally to Vaisnavi, the power whose form is sound, situated on the south-west petal, who makes offerings to Bhairava with flowers of sound.
10. I honour Varahi bearing the form of the sense of touch, situated on the western petal, she delights Bhairava with flowers of touch which captivate the heart.
11. I praise Indrani whose body is sight and whose body reclines on the lotus of the north-west, who worships Bhairava with the most beautiful and best forms/colours.
12. I honour Camunda called the sense of taste, whose abode is the support of the Lord of the World maintenance, and tasting of the universe as her play.
13. I honour always Mahalaksmi called the sense of smell, situated on the petal of the Lord, who makes offerings to Bhairava with flowers of manifold fragrances.
14. I praise constantly the Lord of the body called the self, conferring perfection, worshipped in the six systems and possessed of the thirty six tattvas.
15. I praise the wheel of deities within the body, eternally arisen, trembling, the essence of experience, the end of everything and constantly present.


Sunday, March 9, 2014


by John of the Cross

Not for all the beauty
will I ever be lost,
but for I-know-not-what
that by fortune I may reach.

The taste of what is finite,
Goes only as far
As to weary the appetite
And destroy the taste;
Thus not for sweetness
Will I ever be lost,
But for I-know-not-what
That by fortune I may reach.

The generous heart
Never cares to stop
Where it is easy to cross,
But tries where it is hard;
Nothing satisfies him,
And with faith he climbs so high,
That he tastes I-know-not-what
That by fortune I may reach.

He who is pierced by love,
Or touched by the divine,
Has his taste so changed
That to all taste he is dead;
As someone may leave
The food he sees when he is sick,
And craves for I-know-not-what
That by fortune I may reach.

Do not be surprised
That taste be thus changed,
For the cause of this evil
Is alien to all the rest;
Thus every creature
Sees itself estranged,
And tastes I-know-not-what
That by fortune I may reach.

For as soon as the will
is touched from above,
It cannot be satisfied
But with the divine;
Its beauty being such
That only faith may show it,
For it tastes of I-know-not-what
That by fortune I may reach.

Tell me if for such a lover,
You will feel any pain,
For he finds no pleasure
Among created things;
Alone, with no figure or shape,
Without company or even memory,
Except the taste of I-know-not-what
That by fortune I may reach.

Do not think that the soul,
That is worth much more,
Finds joy and happiness
In what on earth gives taste;
It is beyond beauty,
In what is, was or will be,
That it tastes I-know-not-what
That by fortune I may reach.

Whoever wants to advance
Would better use care
In what is left to gain
Than in what he has already won;
And thus aiming for the heights,
I will always try
For that I-know-not-what
That by fortune I may reach.

What comes through the senses
And may here be understood
And whatever may be learned,
Even though very high,
Not for all that beauty
Will I ever be lost,
But for that I-know-not-what
That by fortune I may reach.