Friday, May 30, 2014

Jumping Into the Sea

By Yunus Emre

Those who became complete
didn't live this life in hypocrisy,
didn't learn the meaning of things
by reading commentaries.

Reality is an ocean; the Law is a ship.
Many have never left the ship,
never jumped into the sea.

They might have come to Worship
but they stopped at rituals.
They never knew or entered the Inside.

Those who think the Four Books
were meant to be talked about,
who have only read explanations
and never entered meaning,
are really in sin.

Yunus means "true friend"
for one whose journey has begun.
Until we transform our Names,
we haven't found the Way.

Wednesday, May 28, 2014

Sri Shanaishchara Stotram

From Brahmanda Purana. ( Others Shani stotra: Dasaratha Shani Stotra , Shanaishchara Sahasranama Stotra , Shanaishchara Kavacham , Shani Vajra Panjarika Kavacha , Shanaishchara Ashtakam )

shriigaNeshaaya namaH ..
asya shriishanaishcharastotrasya . dasharatha R^iShiH .
shanaishcharo devataa . triShTup.h ChandaH ..
shanaishcharapriityartha jape viniyogaH .
dasharatha uvaacha ..
koNo.antako raudrayamo.atha
babhruH kR^iShNaH shaniH piMgalamandasauriH .
nityaM smR^ito yo harate ca
piiDaaM tasmai namaH shriiravinandanaaya .. 1..
suraasuraaH kiMpuruShoragendraa gandharvavidyaadharapannagaashcha .
piiDyanti sarve viShamasthitena
tasmai namaH shriiravinandanaaya .. 2..
naraa narendraaH pashavo mR^igendraa
vanyaashcha ye kiiTapataMgabhR^i~NgaaH .
piiDyanti sarve viShamasthitena
tasmai namaH shriiravinandanaaya .. 3..
deshaashcha durgaaNi vanaani
yatra senaaniveshaaH purapattanaani .
piiDyanti sarve viShamasthitena
tasmai namaH shriiravinandanaaya .. 4..
niilaambaradaanato vaa .
priiNaati mantrairnijavaasare cha
tasmai namaH shriiravinandanaaya .. 5..
prayaagakuule yamunaataTe cha
sarasvatiipuNyajale guhaayaam.h .
yo yoginaaM dhyaanagato.api
suuxmastasmai namaH shriiravinandanaaya .. 6..
praviShTastadiiyavaare sa naraH sukhii syaat.h .
gR^ihaad.h gato yo na punaH
prayaati tasmai namaH shriiravinandanaaya .. 7..
sraShTaa svayaMbhuurbhuvanatrayasya
traataa hariisho harate pinaakii .
ekastridhaa R^igyajuHsaamamuurtistasmai
namaH shriiravinandanaaya .. 8..
shanyaShTakaM yaH prayataH
prabhaate nityaM suputraiH pashubaandhavaishcha .
paThettu saukhyaM bhuvi bhogayuktaH
praapnoti nirvaaNapadaM tadante .. 9..
koNasthaH pi~Ngalo babhruH kR^iShNo raudro.antako yamaH .
sauriH shanaishcharo mandaH
pippalaadena saMstutaH .. 10..
etaani dasha naamaani praatarutthaaya yaH paThet.h .
shanaishcharakR^itaa piiDaa na kadaachidbhaviShyati .. 11..
.. iti shriibrahmaaNDapuraaNe shriishanaishcharastotraM saMpuurNam.h ..

Om Sham Shanishcharaya Namaha

Tuesday, May 27, 2014

Saturn Symbolism

Saturn is the 6th planet from the Sun and the 6th day of the week  is named after him. In Vedic culture, Saturday also is dedicated to the god Shani, who is one of the nine Navagraha (planets).
In general, Saturn has had a lasting impact upon many cultures. Greek and Roman Kronos (Father Time), Mesopotamian Shamash/Ninurta, Babylonian Sakkuth, Sumerian Anu, Etruscan Satres (from whom the Romans borrowed Saturnus) is often described as the first planet/god who created order out of primeval chaos. According to myth, this was Saturnia Regna, (rule of Saturn) or the Golden Age. Khronos or Aion (Eternity) could be represented holding a wheel inscribed with the signs of the zodiac, or driving a four-horse chariot (vehicle of Sun).
 In Hindu mythology, planet Saturn or Lord Shani has been present since ages with its long tale back from origin.  In brief, the description of its character can be found in his mantras:
nilānjana samābhāsam suryaputram yamāgrajam|
chāyā mārtanda sambhūtam tam namāmi  śanaiścaram||
Oh son of Surya and the brother of Yama (The lord of death), born to Chaya and Surya, and who appears like the blue kohl! I salute you, oh Shanaishcara (the slow walker)!
om kākadhvajāya vidmahe| khangahastāya dhimahi| tanno mandah pracodayāt||
Oh Shani, we understand you as the one whose flag is adorned by the figure of a Crow, and who holds the Khadga, may you grant us prosperity.
This Sanskrit word khadga or khaṅga (from khaṇḍ - "to break, divide, cut, destroy") is the word for a bladed weapon, what is used in the Rigveda in reference to either an early form of the sword or to a sacrificial knife or dagger. In many cultures the image of Saturn has such tool. For example, the Pompeii wall painting shows him holding a sickle and covered with a white veil. Plutarch writes "his figure is veiled because he is the father of truth."
 In the medieval "Book of Knighthood" (1460), Saturn appears in a blue cloud holding a scythe; below, a man holds a book open on his lap, which animates a conversation of eight men in all. (In Hindu astrology, also the number 8 is personified in Shani).
In the European mythology, the image of Saturn means nothing more than Time. The myth claim that he ate his own children - Day, Month and Year - and portray him as a winged old man representing the passing of time. He holds a scythe in his hand showing that he cuts down everything.
"Saturn", painting (1802) by Ivan Akimov  
On this allegoric painting we can see that Time relentlessly destroys the infant Cupid, the god of desire and erotic love in classical mythology. On associations, an image of destruction of Kama-deva arises, isn't?
After all, the glyph of Saturn is the sickle or scythe. It can be connected with the symbolism of death. In the archetype of death, the sickle serves for the harvesting current life. And here, this theme of harvesting joins with the Saturn have the  meaning of recycling old to new.
So, it becomes apparent that many of the attributes ascribed to Kronos are similar to those associated with the Mahadeva of the Hindu pantheon.  Lord Shiva is the master of Time in one of his forms, the Kala Bhairava, who has a close relationship with Saturn. It was Kala Bhairava who elevated Saturn to the status of a planet and is considered to be Saturn's Guru. Bhairava, the fierce aspect of Lord Shiva, is the destroyer of all destroying Time (Mahā kāla), over sees the march of the mysterious time, (not only human life but also countries and planets as well), ensuring the evanescence of all phenomena.
The word Kāla has additional meaning "black" and the image of Saturn is always black. Saturn's colour accompany the soul through whose critical and blackest stage. But he does this not blindly or in a rage, but coolly with the sharp destiny sword.
The pattern of wheels or rings of Saturn is the image of  the manifest cosmos where Shiva enacts his great Tandava dance and all existing things are bound up in it. And in our personal microcosm, Saturn rings and his numerous moons can symbolise those limits and saMskAra what we form around ourselves as a result of our actions, our karma.
Yes, in the language of astrology, Lord Saturn is among the most malefic Planets. But the truth, though, is that Saturn isn't about punishment, he's about Karma. The Law of Karma basically states that as you sow, so shall you reap. And Sri Shani is known in Hindu scriptures as the greatest trouble giver as well as the greatest well wisher. The power which turns the wheels of involution also turns the wheels of evolution. Saturn is kind of harsh for the ego, but in truth not for the Soul, to the contrary. To make this turn-around is in fact to change from karma to dharma. This path is not an easy one. And while the experience is painful, it is almost always extremely liberating. 
What a great Guru, this Saturn! Look inside yourself as to the causes, don't blame another, open your heart to Shani-Saturn as your teacher, and it can be one of the most rewarding experiences of a lifetime. And the light is hidden in darkness.

Om Sham Shanishcharaya Namaha

Monday, May 26, 2014

Who can think of Thee ?

0 Shiva, abiding in the limitless region of holiness, 
Who, darkness dispelled, has granted me grace this day ; 

To abate thoughts, I thought of Thy way of rising
from the bosom of the soul in the glory of the sun; 

I thought of the non-existence of everything but

I thought of Thee and Thee only,
having worn off thought,
atom by atom and drawing closer for union
with Thee as one; 

Nothing art Thou, yet nothing is without Thee.
Who, then, can think of Thee ?

By Manikkavasakar, from Tiruvasakam.


Saturday, May 24, 2014

Ganesha Manasa Puja

Vignesa veeryani vichithrakaani,
Vandhee janair maagadakai smruthani,
Sruthwa samuthishta gajanana, thwam,
Brahme jaganmangalakam kurushwa 1
After hearing the songs of praise, extolling the heroism of Vignesha, from expert singers of yours, Oh Gajanana, please wake up in the early hours of morn, and do good to the world.
Evam maya prathidha vigna raja,
Sachithena chothaya bahirganesa,
Tham nirgatham veekshya namanthi deva,
Shambwadhayo yogi mukhashtha daham 2

Me, the devas and Gods like Shambhu, see and bow their heads to the Ganesha, Who woke up and came out, as a result of my prayers, to the God who removes obstacles.
Souchadhikam they parikalpayami,
Herambha vai dantha vishudhimevam,
Vasthrena samprokshya maukharavindam,
Devam sabhayam vinivesayami 3

After mentally doing ablations of the morn, including the cleaning of his teeth, I wipe his lotus like face with a cloth, and bring the God who is near to Shiva, to the assembly of the devas.
Dwijadhi sarvairabhi vanditham cha,
Sukhadhibhir modha sumodhakhadyai,
Sambhashya chalokya samuthitham tham,
Sumandapam kalpya nivesayami 4

After his being saluted by the twice born, and after having him converse with Sukha, Modha, Sumodhaka and others, when he got up, I lead him with my mind, to the pavilion, which I made mentally.
Rathnai sudeepthai prathibimbhitham tham,
Pasyami chithena vinayakancha,
Ththrasanam rathna suvarna yuktham,
Sankalpya devam vinivesayami5

I see in my mind that Vinayaka, as an image shining with gold and gems, and I offer him mentally a seat, made of various gems and gold.
Sidhya cha budhya saha vigna raja,
Paadhyam kuru prema bharena sarvai,
Suvasithamneeramadho gruhaana,
Chithena dathancha sukhoshna bhavam 6

Oh God Ganesha who is with Sidhi and Budhi, be pleased to receive this sweet smelling warm water, which has been filled with incense and love, mentally by me to wash your feet.
Thatha suvasthrena ganesa padhou,
Samprakshya dhoorvadhibhir archayami,
Chithena bhava priya, deenabandho,
Mano vileenam kuruthe padabhje 7

Oh friend of the oppressed, I will then, with my mind dry your feet with good cloth, and worship it with dhoorva grass, and place my mind at your lotus feet.
Karpoora kailadhi suvasi thanthu,
Sukalpitham thoyamadho grahana,
Aachamya thenaiva gajanana thwam,
Krupa kadakshena vilokayasu 8

Oh Gajanana, then please receive the water, mixed with camphor and cardamom, which, have been offered mentally by me, and do achamanam and glance at me with mercy.
Pravaala muktha phala hatakaadhyair,
Susamskrutham hyanthara bhavakena,
Anarghyamarghyam saphalam kurushwa,
Maya pradatham gana raja dunde 9

Hey, Dundi, Who is king of ganas, please make fruitful, the invaluable, offerings made by me with devotion, and which are made of gold, pearls and coral.
Sougandhya yuktham madhuparkamadhyam,
Sankalpitham bhava yutham grahana,
Punathamachamya vinayaka, thwam,
Bhakthamscha bhakthesa surakshayasu 10
Pleace receive from me this sweet scented, Madhuparka, prepared mentally by me, and again do aachamana, Oh Vinayaka, Who is the king of the devotees and keep me safe.
Suvasitham champaka jathikaadhyai,
Sthailam maya kalpithameva dunde,
Grahana thena pravimardhayami,
Sarvangamevam thava sevanaya 11
Hey Dundi, please receive the oil, scented with Jathi and Chapaka flowers, prepared by me mentally and I would, apply it all over your body, in your service.
Thadha sukhoshnena jalena chaha,
Maneka theertha hrythakena dundim,
Chithena shudhena cha snapayami,
Snanam maya datham adho grahana 12
Oh Dundi, I am giving you a bath with my mind, using the pleasantly warm water brought from, various   sacred rivers and ponds, and be pleased to accept this bath.
Thadha paya snanena chinthya bhava,
Sutheerthajam vigna hara praseedha,
Grahana chithena sukalpithanthu,
Thadho madhu snana madho jalasya 13
Oh God, Who removes obstacles, be pleased, then receive a bath by milk and then water, which are offered mentally by me, and then receive a bath by curds followed by water.
Thatho grutha snanamapara vandhya,
Sutheerthajam vigna hara praseedha,
Grahana chithena sukalpithanthu,
Thatho madhu snanamadho jalsya 14
Please receive then the bath by ghee, which I am giving you mentally, Oh Lord Who is saluted by innumerable, and then with water,Oh Ganesha, and become pleased with me, and then receive the bath with honey and water.
Susharkara yukthamadho grahaana,
Snanam maya kalpithameva dunde,
Thatho jala jala snana maghapahanthu,
Vignesa maya bramam varayasu 15
Then receive the bath by sugar water, mentally from me Oh Dunde, followed by a bath of pure water, and remove illusions from me, Oh Vignesha.
Suyakshapangasthamadho grahana,
Snanam paresadhipathe, thathascha,
Koumandali sambhavajam kurushwa,
Vishudhamevam parikalpithanthu 16
Then receive from me, Oh God Who is the chief, the bath using the water of Yaksha kadhrumam, followed by pure water kept in a Kamandalu, and thus have a bath of ultimate purification.
Thasthu sukthair manasa ganesam,
Sampoojya dhoorvadhibir alpa bhavai,
Aapaa kairmandala bhootha brahma,
Naspathyakaisthamhyabishechayamai 17
Then I will worship Ganesha using, chants from Vedas and the Dhurva grass, followed by bathing him well,
while chanting the Brahmanaspathi chants.
Thatha suvasthrena thu pronchanam thwam,
Grahana chithena maya sukalpitham,
Thatho vishudhena jalena dunde,
Hyachandamevam kuru vigna raja 18
Then receive my drying you with clean cloth, done mentally by me, Oh king of obstacles, and then receive from me pure water, for purifying yourself, Oh Dundi.
Agnou vishdhe thu grahana vasthre,
Hyanarghya moulye manasa maya they,
Dathe parichadhya nijathmadeham,
Thabhyam mayuresa, janamscha palaya 19
Then receive from me cloths cleaned by fire, which are invaluable and offered mentally by me, and cover your body with that cloth, Oh Lord of peacock and take care of all people.
Chithena datham sukham uthareeyam,
Grahana bhakthaprathipalaka, thwam,
Aachamya vignesa, punasthadhaiva,
Namo yadha tharaka samyuthanthu 20
Then you may please do achamanam, and wear the upper cloth given by me mentally, Oh God Who looks after his devotees, and also receive my salutations with the chanting of Om.
Yagnopavetham triguna swaroopam,
Souvarnamevam hyahi nadha bhootham,
Bhavena datham gananadha, Thathwam,
Grahana bhkthodruthi Karanaya 21
Oh Lord of Ganas, then please receive from me, the sacred thread of three qualities shining like gold, and with the shape of a serpent, for saving your devotees with mercy.
Aachama mevam manasa pradatham,
Kurushwa shudhena jalena Dunde,
Punascha koumandalkena pahi,
Viswam prabho khelakaram sada they 22
Then again do achamanam with pure water, given mentally from me, Oh Dunde, from the water from the Kamandalam, and protect this world, which is but your play.
Udhya dinesaabhamadho grahana,
Sindhoorakam they manasa pradatham,
Sarvanga samlepana maadharadwai,
Kurushwa Herambha cha thena poornam 23
Then receive from me the saffron, which is the colour of rising sun, and which was mentally given by me,
and apply it all over your body, Herambha.
Sahasra seersham manasa maya thwam,
Datham kirretam thu suvarna jamvai,
Aaneka rathnai khachitham grahana,
Brahmesa they masthaka shobhanaya 24
Oh Lord of Brahma, please receive from me, a golden gem-studded crown with, thousand crests which is given by me mentally, for the decoration of your head.
Vichithra rathnai kanakena Dunde,
Yuthani chithena maya paresa,
Dathani nana pada kundalani,
Grahana soorpa sruthi bhooshanani 25
Hey Dunde, mentally I am giving You, golden ear studs studded with precious gems,
Hey divine Lord, I am giving them to you, so that you would decorate your winnow like ears with them.
Sunda vibhooshanartha manantha khelin,
Suvarnajam kanchukamaagrahana,
Rathnaischa yuktham maya ya,
Datham prabho, thath saphalam kurushwa 26
Oh Lord with varied playfulness, for decorating your trunk, I am mentally giving you a golden armour, which is decorated by gems, please receive them and make it fruitful.
Suvarna rathnaischa yuthani Dunde,
Sadaika danthabharanani kalpya,
Grahana choodakruthaye paresa,
Dathani danthasya cha shobhanartham 27
Hey divine Lord, I am giving you mentally, an ornament made of gold and gems, for decorating your single tusk, please accept it for adding shine to your tusk.
Rathnai suvarnena kruthani thani,
Grahana chatwari maya prakalpya,
Sambhooshaya thwam katakana Nadha,
Chathurbhujeshu hyaja, vigna haarin 28
Please accept the four bangles, mentally made of gold and gems and wear, them in your four hands, and decorate them, Oh destroyer of obstacles.
Vichithra rathnai khachitham suvarna,
Sambhoothakam gruhya maya pradatham,
Thadanguleeshwanguleekam Ganesa,
Chithena samshobhaya thath Paresa 29
I am also similarly giving various, golden rings studded with gems, Oh Ganesha, please wear them, even though they are given mentally, Oh divine Lord.
Vichithra rathnai khachithaani Dunde,
Keyoorakanihyadha kalpithani,
Suvarnajaani pramadhadhinadha,
Grahana dathani thu baahooshu thwam 30
Oh Dundi, Then I am also giving you mentally, bracelets made of gold and studded with gems, Oh Lord of Pramadhas, please receive them, and wear them in your arms.
Pravala mukthaa phala rathnajaisthwam,
Suvarna soothraischa grahana kande,
Chithena datha vividhascha mala,
Oroodhare shobhaya vignaraja 31
I am giving you mentally many garlands, made of golden threads, in which are sewed, corals, pearls and other valuable gems, please receive them, wear on your neck, and decorate your big paunch, Oh Ganesha.
Chandram lalate, gana nadha poornam,
Vrudhi kshyabhyanthu, viheenamadhyam,
Samshobhaya thwam varasamyutham they,
Bhaktha priyathwam prakate kurushwa 32
Oh Lord Of Ganas, wear the primeval moon, which neither decreases nor increases on your forehead, and shines under it and show to us, that you fulfill, the desires and love your devotees.
Chinthamanim chinthithadham paresa,
Hruddesagam jyothirmayam kurushwa,
Manim sadananda sukha pradancha,
Vignesa dheenarthadha, palayaswa 33
Oh divine Lord, wear the wish giving gem, and gems which shine due to their light, on your chest, oh Lord of obstacles, and Oh giver of wealth to the oppressed, save me.
Nabhou phaneesancha sahasra seersham,
Samveshtanenaiva Ganthinadha,
Bhaktham subhooshamkuru bhooshanena,
Vara pradhanam saphalam paresa 34
Oh Lord of Ganas, please wear the, thousand headed snake round your belly, and bless your devotees with that ornament, and give them the boons and make them happen.
Kati thate rathna suvarna yuktham,
Kancheemsurathnena cha dharayami,
Vignesajyothir ganadheepaneem they,
Praseedha bhuktham kuru maam dayabdhe 35
Please wear the golden belt studded with gems, which shine like the stars of the sky, on your hips, Oh Lord of obstacles, and Oh Sea of mercy, make me your devotee.
Herambha, they rathna suvarna yukthe,
Sunoopure manjareeke thadaiva,
Sukinkini nadha yuthe subudhya,
Supadhyo shobhaya may pradathe 36
Oh Herambha, Please wear the golden anklets, on which gems are studded like buds, and which have tinkling bells attached, which have been given by me mentally.
Ithyadhi nana vidha bhooshanaani,
Thavechchaya manasa kalpithani,
Saabhooshayaamyeva thwadangakeshu,
Vichitha dathu prabhavani, Dunde 37
After making you wear various, types of ornaments like these mentally, Oh Dunde, I am going to apply various lotions, made by different herbs on your good self.
Suchandanam ratham amogha veeryam,
Sugarshitham hyashtaka gandha mukyai,
Yuktham maya kalpithameka dantha,
Grahana they thwanga vilepanartham 38
Hey God with one tusk, please accept, sandal, red sandal and eight herbs, which are well pounded and mixed, and which are offered using my mind, for applying all over your body.
Liptheshu vaichithrya madhashtagandai,
Rangeshu they aaham prakaaromi chithram,
Praseeda chithena vinayaka, thwam,
Thatha suraktham ravimeva phaale 39
When these pastes are being applied, I would be making various drawings in them, with the help of my mind, Oh Ganesha, and also imagining the red sun on your forehead, so be pleased with me, Oh God.
Gruthena vai kumkumukena rakthaan,
Suthandulamsthe parikalpayami,
Phale ganadhyaksha, grahana pahi,
Bhkthan subhaktha priya deena bandho 40
I am making a mark on your forehead, with the mixture of ghee, rice paste and saffron, please receive them Oh God,who is friend of oppressed, and lover of his devotees and help your devotees.
Grahana bho champaka mala theeni,
Jala pankajani sthala pankajani,
Chithena dathani cha mallikani,
Pushpani nana vidha vrukshajani 41
I am offering you champaka flowers, lotus flowers, blue lotus flowers, as well various types of flowers from trees, with my mind, and be pleased to receive them.
Pushpopari thwam manasa grahana,
Herambha, mandara saami dalani,
Maya suchithena cha kalpithani,
Hyaparakani, pranavakruthe thu 42
Oh Herambha, of the form of "Om", please receive, the leaves of Mandhara and Sami trees, which are being offered by my mind, and place them over the flowers which I had offered.
Dhoorvankuraan vai manasa pradatham,
Sthripancha pathrair yuthakamscha snigdhan,,
Grahana Vigneswara, sankhyaya thwam,
Heenamscha sarvopari vakra thunda 43
Apart from al that, I am offering you, the dhoorva grass plants which have, three or five soft leaves and also tender shoots, please receive them Lord of obstacles, over and above what all I have offered, Oh God with the curved tusk.
Dasangabhootham manasa maya they,
Dhoopam pradatham, gana raja, Dunde,
Grahana sourabhyakaram Paresa,
Sidhya cha Budhya saha Bakthapala 44
Oh Lord of Ganas, Oh Dunde, Oh God who along with Sidhi and Budhi, take good care of your devotes,
Please accept the incense from mixture of ten herbs, which are being offered to you by my mind.
Dheepam suvarthya yuktham aadarathe,
Datham maya manasakam, Ganesa,
Grahana nana vidhajam grudhadhi,
Thailadhi sambhotham amogha drushti 45
I am offering you a lamp, with good wicks, which are fed by various types of oil and ghee, by the help of my mind, Oh Ganesa, and be pleased to accept it.
Bhojyam thu lehyam Ganaraja, peyam,
Choshyam cha nana vidha shad rasadyam,
Grahana naivedhyamadho maya they,
Sukalpitham pushtipathe mahathman 46
Oh king of Ganas, be pleased to receive from me, food offerings of six different tastes, which are suitable to eat, drink and sip, and also some in the form of paste, and which are offered mentally by me.
Suvasitham bhojana Madhya bhaga,
Jalam maya dathamadho grahana,
Kamandalustham manasa Ganesa,
Pibasawa viswadhika trupthikarin 47
Oh Ganesa, who satisfies every one, when you come to the middle of your tasty meals, please drink the scented water, kept by me mentally in the jug.
Thadha karodwarthanakamgrahana,
Sougandhayuktham mukha marjanaya,
Suvasasithenaiva sutheerthajena,
Sukalpitham nadha grahana Dunde 48
Then receive the scented water kept by me, mentally for the purpose of washing your hands, and also receive separate scented water kept, by me, for washing your mouth, Oh Dunde.
Punastha aachamya suvasithancha,
Datham maya theertha jalam pibaswa,
Prakalpya Vignesa, thatha param they,
Samprojanam hastha mukhe karomi 49
Then after doing Aachamanam, please drink, the water kept by me for you to drink, and oh Lord of obstacles, afterwards, I will dry your mouth and hands by cloth.
Drakshadi rambha phala choothakani,
Garjoora karkaduka dadimani,
Suswadhayukthani, maya prakalpya,
Grahana dathani phalani Dunde 50
Then please receive from me fruits, like grapes, banana, mango, dates, jamun and pomegranates, which are tasty, and offered mentally by me, Oh Dunde.
Punarjalenaiva karadhikam they,
Samkshalayeham manasa Ganesa,
Suvasitham thoyamadho pibaswa,
Maya pradatham manasa paresa 51
Then I would again mentally, wash your hands and mouth, Oh Ganesha, then please drink the scented water, mentally offered by me, Oh divine Lord.
Ashtanga yuktham Gananadha, datham,
Thamboolakam they manasa maya vai,
Grahana vigneswara bhava yuktham,
Sada sakruthunda vishodhanartham 52
Oh leader of Ganas, then please receive, the Thamboola offered mentally by me, which also has eight different spices. Oh God of obstacles please chew them more than once, for making your mouth and face fresh.
Thatho maya kalpithake Ganesa,
Mahasane, rathna suvarna yukthe,
Mandara koorpasaka yuktha vasthrai-
Ranarghya samchadhithake praseedha 53
Then please take your seat on the great chair, which is built with gold and gems, and filled with tender leaves and silk cotton, and covered with silk cloth, mentally prepared by me.
Thathasthwadheeyam charanam paresa,
Sampoojayami manasa yadavath,
Naanopacharai parama priyaisthu,
Thwat preethikamo ahamanadha bandho 54
Oh friend of orphans, then for your blessings, I would be worshipping mentally your feet, Oh divine God, then I will also offer you various services, in a way which is dear to you.
Grahana Lambodara, dakshinam they,
Hyasankhyabhoothaam manasa pradathaam,
Souvarna mudhradhika mukhya bhavaam,
Pahi prabho viswamidham Ganesa 55
Then please receive my monetary offering, in the form innumerable coins of Gold, offered by me mentally and, Oh Lord Ganesa, please look after this world.
Rajopacharan vividhan grahana,
Chithena dathan Gana nadha, Dunde,
Hyapara samkhyan sthirajangamasthe 56
Then Oh Lord of ganas, Oh Dunde, please receive from me the royal hospitality, movable and immovable assets which include, elephants, horses and flag which are mentally offered by me.
Daanaya nana vidha roopakamsthe,
Rahana dathan manasa maya vai,
Padarthabhoothan sthirajangamamscha,
Herambha, maam tharaya moha bhavath 57
Then please receive several kinds of things, which are both movable and immovable, and which are mentally offered by me, Oh Herambha, and release me from the net of illusion.
Mandhara pushpani sameedalani,
Dhoorvankuramstho manasa dadami,
Hermbha, Lambhodhara, Dheenapala,
Grahana bhaktham kuru maam padhe they 58
I am mentally offering you Mandhara flowers, shoots of Dhurva grass and leaves of Sami plant, Oh Herambha, Oh big paunched one, Oh lord who cares for oppressed, receive them all and make me devotee of your feet.
Thatho haridhra mahiramgulalam,
Sindhoorakam they parikalpayami,
Suvasitham vasthu vasa bhoothair,
Grahana brahmeswara shobhanartham 59
Then I would be offering mentally to you, the saffron powder in which is mixed, nicely scented powder of turmeric, and several sweet smelling powders, please receive them for decorating yourself.
Thatha sukhadhyaa shiva Vishnu mukhyaa
Indradaya sesha mukahasthadanye,
Muneendrakaa sevaka bhava yuktha,
Sabhashivastham pranamathi Dundeem 60
Then saints like Shuka, Lord Shiva and Vishnu, Indra, Adisesha and other such devas, and other great saints, Salute the Dundi, who sits In the pavilion,with humility like servants.
Vamangake shakthiyutha Ganesam,
Sidhisthu nana vidha sidhibistham,
Athyantha bhavena susevathe thu,
Maya swaroopam paramartha bhootha 61
On the left side of the all powerful Ganesha, Who has form of illusion and is the real and ultimate truth, sidhi with several types of powers, is standing with humility to do service.
Ganeswaram Dakshinabhaga samstha,
Budhi kalabischa subodhikapi,
Vidhyabhirevam bhajathe paresam,
Mayasu sankhya pradha chitha roopa 62
On the right of the God Ganesha, Budhi who depends on mind, thought pride and who supports arts and ways of wisdom, is standing and singing the praise of the divine Lord.
Pramodhamodadaya prushta bhage,
Ganeswaram bhavayutha bhajanthe,
Bhaktheswaraa mudgala shambhu mukhya,
Sukhadayasthan sma puro bhajanthe 63
Behind him stand Pramodha, modha and others, and on the front king of devotees like, Mudgala, Shambhu and others, and sages like Suka sing his praise.
Gandharva mukhya madhuram jaguscha,
Ganesa geetham vivida swaroopam,
Nruthyam kalayukthamadho purastha,
Chakrasthadhaa hyapsaraso vichithram 64
The chiefs of Gandarwas sing sweet songs, in praise of Ganesa and different types, of dances which are artfully being done, in his front by devas and Apsara maidens.
Ithyadhi nana vidhabhava yukthai,
Samsevitham Vignapathim bhajami,
Chithena dhyathwathu niranjanam vai,
Karomi nana vidha dheepa yuktham 65
I sing the praises of the Lord of Obstacles, Who is being served in these various forms, and meditate on him and offer him worship of lamps, along with several different kinds of lamps.
Chathurbhujam pasadaram ganesam
Druthankusam danthayutham thamevam,
Trinethrayuktham thwabhayankaram,
Tham mahodaram chaikaradham Gajasyam 66
Sarpopaveetham Gajakarnadharam,
Vibhoothibhi sevitha pada padmam,
Dhyaye Ganesam vividha prakaraii,
Supoojitham shakthiyutham paresam 67
I then meditate on Ganesha with four hands, Who holds a rope, who holds a goad, Who holds a tusk, Who has three eyes, Who has a very fierce look with his big paunch, Who has one tusk, who has an elephants face, Who has a snake as sacred thread, who has ears of an elephant, Who has lotus like feet which are worshipped by several gods, and who is the divine God, accompanied by Shakti, and offer him worship of several types.
Thatho japam vai manasa karomi,
Swamoola manthrasya vidhanayuktham,
Asankhya bhootham ganarajahasthe,
Samarpyaamyeva grahana Dunde 68
Then I chant within my mind, the sacred chant following all procedures, several times and hand them over to the king of Ganas, and Oh Dunde, please receive my offering.
Aarathrikam karpoorakadhi bhootha,
Maparadheepam prakaromi poornaam,
Chithena Lambodara thaam grahana,
Hyagnadwanthagaharam nijaanaam 69
Oh God,with wide Paunch, please receive, the flame of camphor and several types of lights, which are aimed at clearing away darkness, in the mind of your devotees and their ignorance.
Vedeshu vaigneswarakai sumanthrai,
Sammanthritham pushpa dalam prabhootham,
Grahana chithena maya pradatha,
Maparavruthya thwadha manthra pushpam 70
I am mentally offering together great petals of flowers, with rendering of Vedas and the holy chants of lord of obstacles, several times to you as the flower of divine chant, and be pleased to receive them.
Aaparavruthya sthuthimekadantha,
Grahana chithena kruthaam Ganesa,
Yuktham sruthi smarthabhavai puranai,
Sthavai paresadhipathe maya hey 71
Oh god with one tusk, several times I am repeating, the ancient chants from Vedas and Puranas , which are aimed at pleasing you mentally, Oh Lord of divine be pleased to receive them.
Pradakshina manasa kalpidastha,
Grahana Lambodhara bhava yuktho,
Sankhyaviheenaa, vivida swaroopa,
Bhakthan sada raksha bhavarna vadhwai 72
Please receive from me the perambulations done mentally, which are innumerable and of different kinds. Oh God with big paunch, which are done with devotion, and always protect your devotees from the sea of life.
Nathim thatho Vignapathe Grahana,
Sashtangakasyam vivida swaroopam,
Sankhya viheenam manasa krutham they,
Sidhya cha Budhya paripalayasu 73
Then receive my innumerable salutations, done with eight limbs and of different kinds, which are offered mentally by me to you, and also to Budhi and Sidhi and please protect me.
Nyunathiriktham thu maya Kruthanchetha
Darthamanthe manasa grahana,
Dorvanguraam vignapathe pradathan,
Sampoornamevam kuru poojanam may 74 
Oh God of Obstacles, I am mentally offering you, tender shoots of Durva grass for being pardoned, for the lapses which I might have committed in this worship, please receive them and make my worship complete.
Kshamaswa Vignadhipathe Madeeyaan,
Sadaparadhaan vivida swaroopaan,
Bhakthim maddeyaam saphalaam kuruswa,
Sambrarthyami manasa ganesa 75
I pray to you mentally, Ganesha, please always pardon me, Oh Lord of all obstacles, of the several types of mistakes done by me, and make my devotion to you complete and with good results.
Thatha prasannena Gajananena,
Datham prasadam sirasebhi vandhya,
Swamasthake tham paridarayami,
Chithena Vigneswara manathosmi 76
Then I would receive by my head, the blessings granted by the pleased Ganesha, and carry them on my forehead, and also salute the Lord of Obstacles mentally.
Uthaya vigneswara evamasmad,
Gathasthathawanthara dhana shakthya,
Shivadayastham prani pathya sarve,
Gatha suchinthnena cha chinthaymi 77
After telling his blessings, Ganesha, got up and disappeared, Shiva, and other gods after saluting him also left, and I am thinking of him in my mind.
Sarvan namaskruthya thathohameva,
Bhajami chithena ganadhipam tham,
Swasthanamagathya mahanubhavair,
Bhakthair ganesasya cha khelayami 78
Then I saluted all of them, singing about Ganesha in my mind, came to my usual place and play with his great devotees.
Evam trikaleshu ganadhipam tham,
Chithena nithyam paripoojayami,
Thenaiva thushta pradothu bhavam,
Vigneswaro bhakthi mayam thu mahyam 79
I am praying Ganesha like this three times, daily during dawn, noon and dusk and that god of obstacles becomes happy, and grants me a mind full of devotion.
Ganesa padhodhaka panakancha,
Uchishta gandhasya sulepanam thu,
Nirmalya sandharanakam subhojyam,
Lambodarasyasthu hi bhuktha sesham 80
Let me be blessed to drink the water, used for washing Ganesha's feet, let me be able to apply the sandal applied to him, let me be able to wear the flowers worn by him, and let me be blessed to eat the food eaten by the Lambodhara.
Yam yangaromyeva thadeva deeksha,
Ganeswarasyasthu sada Ganesa,
Praneedha nithyam thava pada bhaktham,
Kurushwa maam brahmapathe dayalo 81
Let all my actions become worship to the God Ganesha and let that Ganesha be pleased with me daily and I request, that God who is merciful to make me, a devotee of his lotus feet.
Thathsthu sayyam parikalpayami,
Mandara koorpasaka vasthra yuktham,
Suvasa pushpadibir architham they,
Grahana nidhram kuru vigna Raja 82
Afterwards mentally I will spread a mattress, made of the tender shoots of mandara tree, covered with a cloth and also place several, sweet smelling flowers, Oh Lord of obstacles please sleep.
Sidhya cha budhya sahitham Ganesam,
Sunidhritham veekshya thadahameva,
Gathwa swa vasancha karomi nidhram,
Dhyathwa hrudhi brahmapathim thadheeya 83
After seeing him, sleep comfortably, along with Sidhi and Budhi, I would go to my house and sleep thinking in my heart of that Lord of Brahma.
Ethadrusam soukhyam amogha shaktham,
Dehi prabho manasajam Ganesa,
Mahyancha thenaiva kruthatha roopo,
Bhavami bhakthee rasalala soham 84
Oh Ganesha, please bless me with happiness, of the mind, trouble free life and great strength  and I who am a glutton for your blessings, would become contended and happy.
Ya yetham manasee poojam karishyati narothama,
Patishyathi sada sopi ganapathyo bhvishyathi 85
That great man who does this mental worship of Ganesha, or always reads it, will become dear to Lord Ganesha.
Sravishyathi yo marthya sroshyathe bhava samyutha,
Sa kramena maheepala brahma bhootho bhavishyathi 86
He who hears it or make others hear it with devotion, eventually becomes like a king and attains salvation.
Yam yamichathi tham tham vai saphalam thasya jayathe,
Anthe swanandaga sopi yogi vandhyo bhavishyathi 87
That man will get whatever he desires, reach the state of eternal happiness, and become one fit to be saluted by sages.

Translated by P.R.Ramachander

Om Sri Ganeshaya Namaha

Friday, May 23, 2014

Be Whole, and Nothing

Artwork by Ala Ebtekar
By Hakim Sanai (1044-1150), a great Sufi poet and mystic.

When the path ignites a soul,
there's no remaining in place.

The foot touches ground,
but not for long.

The way where love tells its secret
stays always in motion,
and there is no you there, and no reason.

The rider urges his horse to gallop,
and so doing, throws himself
under the flying hooves.

In love-unity there's no old or new.
Everything is nothing.
God alone is.

For lovers the phenomena-veil is very transparent,
and the delicate tracings on it cannot
be explained with language.

Clouds burn off as the sun rises,
and the love-world floods with light.

But cloud-water can be obscuring,
as well as useful.

There is an affection that covers the glory,
rather than dissolving into it.

It's a subtle difference,
like the change in Persian
from the word "friendship"
to the word "work."

That happens with just a dot
above or below the third letter.

There is a seeing of the beauty
of union that doesn't actively work
for the inner conversation.

Your hand and feet must move,
as a stream streams, working
as its Self, to get to the ocean.
Then there's no more mention
of the search.

Being famous, or being a disgrace,
who's ahead or behind, these considerations
are rocks and clogged places
that slow you. Be as naked as a wheat grain
out of its husk and sleek as Adam.

Don't ask for anything other
than the presence.

Don't speak of a "you"
apart from That.

A full container cannot be more full.
Be whole, and nothing.

Translation by Coleman Barks

Thursday, May 22, 2014

Don't Grieve

By Jalal al-Din Rumi.

Don't grieve.

Anything you lose comes round in another form.

The child weaned from mother's milk
now drinks wine and honey mixed.

God's joy moves from unmarked box to unmarked box,
from cell to cell. 

As rainwater, down into flower bed.
As roses, up from ground.

Now it looks like a plate of rice and fish,
now a cliff covered with vines, now a horse being saddled.

It hides within these, till one day it cracks them open.

Part of the self leaves the body when we sleep and changes shape.

You might say, "Last night I was a cypress tree,
a small bed of tulips, a field of grapevines." 

Then the phantasm goes away.
You're back in the room.

I don't want to make any one fearful.
Hear what's behind what I say.

Tatatumtum tatum tatadum

There's the light gold of wheat in the sun
and the gold of bread made from that wheat.

I have neither.

I'm only talking about them,
as a town in the desert looks up at stars on a clear night.

---translated by Coleman Barks

Wednesday, May 21, 2014

Jivanmukti - Beyond All

The Ashtavakra Gita  is a conversation between Ashtavakra, a great Self-realised saint and King Janaka - a philosopher king, so that is a dialogue between a realized master and a ripe student. Translation by Thomas Byrom.

Chapeter 17. Beyond All

1. The man who is happy and pure
And likes his own company
Gathers the fruit of his practice
And the fruit of wisdom.

2. The man who knows the truth
is never unhappy in the world.

For he alone fills the universe.

3. Just as the elephant loves
The leaves of the sallaki tree,
But not the neem tree,
So the man who loves himself
Always spurns the senses.

4. It is hard to find
A man who has no desire
For what he has not tasted,
Or who tastes the world
And is untouched.

5. Here in the world
Some crave pleasure,
Some seek freedom.
But it is hard to find
A man who wants neither.
He is a great soul.

6. It is hard to find
A man who has an open mind,
Who neither seeks nor shuns
Wealth or pleasure,
Duty or liberation,
Life or death. . .

7. He does not want the world to end.
He does not mind if it lasts.
Whatever befalls him,
He lives in happiness.
For he is truly blessed.

8. Now that he understands,
He is fulfilled.
His mind is drawn within,
And he is fulfilled.
He sees and he hears,
He touches and smells and tastes,
And he is happy.

9. What he does is without purpose.
His senses have been stilled.
His eyes are empty.
He is without desire or aversion.
For him the waters of the world
Have all dried up!

10. He is not asleep.
He is not awake.
He never closes his eyes.
Or opens them.

Wherever he is,
He is beyond everything.
He is free.

11. And the man who is free
Always lives in his heart.
His heart is always pure.

Whatever happens,
He is free of all desires.

12. Whatever he sees or hears or touches,
Whatever he smells or tastes,
Whatever he acquires,
He is free.

Free from striving,
And from stillness.

For he is indeed a great soul.

13. Without blame or praise,
Anger or rejoicing.

He gives nothing.
He takes nothing.

He wants nothing,
Nothing at all.

14. And whoever draws near him,
A woman full of passion
Or Death Himself,
He is not shaken.

He stays in his heart.

He is free indeed!

15. It is all the same to him.
Man or woman,
Good fortune or bad,
Happiness or sorrow.

It makes no difference.
He is serene.

16. The world no longer holds him.
He has gone beyond
The bounds of human nature.

Without compassion
Or the wish to harm,
Without pride or humility.

Nothing disturbs him.
Nothing surprises him.

17. Because he is free,
He neither craves nor disdains
The things of the world.

He takes them as they come.

His mind is always detached.

18. His mind is empty.
He is not concerned with meditation,
Or the absence of it,
Or the struggle between good and evil.

He is beyond all,

19. No "I",
No "mine".

He knows there is nothing.

All his inner desires have melted away.

Whatever he does,
He does nothing.

20. His mind has stopped working!
It has simply melted away . . .

And with it,
Dreams and delusions and dullness.
And for what he has become,

There is no name.

Tuesday, May 20, 2014


The Spandakarika, or Song of the Sacred Tremor, (spanda -sacred tremor; karika - set of verse), is one of the fundamental Tantric texts of Kashmir Shaivism. It is said to have been transmitted directly to the sage Vasugupta from the hands of Shiva on Mount Kailas.

1. The venerated Shankari (Shakti), source of energy, opens her eyes and the universe is reabsorbed in pure consciousness; she closes them and the universe is manifested within her.

2. The sacred tremor, the very place of creation and return, is completely limitless because its nature is formless.

3. Even within duality, the tantrika goes straight to the non-dual source, because pure subjectivity always resides immersed within his own nature.

4. All the relative notions tied to the ego rediscover their peaceful source deeply buried under all the different states.

5. In the absolute sense, pleasure and suffering, subject and object, are nothing other than the space of profound consciousness.

6, 7. To grasp this fundamental truth is to see absolute freedom everywhere. Thus, the activity of the senses itself dwells in this fundamental freedom and pours forth from it.

8. Therefore, the person who rediscovers this essential sacred tremor of consciousness escapes the dim confusion of limited desire.

9. Liberated in this way from the multiplicity of impulses tied to the ego, he experiences the supreme state.

10. Then the heart realizes that the true innate nature is both the universal agent and the subjectivity that perceives the world. Thus immersed in understanding, it knows and acts according to its desire.

11. How can this wonder-filled tantrika, who always comes back to his own fundamental nature as the source of all manifestation, be subject to transmigration?

12. If the void could be an object of contemplation, where would the consciousness that perceives it be?

13. Therefore, consider contemplation of the vacuity as an artifice of a nature analogous to that of a profound absence from the world.

14, 15, 16. Actor and action are united, but when action is dissolved by abandoning the fruits of the act, the very dynamic that is tied to the ego exhausts itself, and the tantrika who is absorbed in this profound contemplation discovers the divine tremor liberated from its ties to the ego. The profound nature of action is thus revealed, and he who has interiorized the movement of desire no longer knows dissolution. He cannot cease to exist because he has returned to the profound source.

17. The awakened tantrika realizes this continuous sacred tremor throughout the three states.

18. Shiva is then in loving union with Shakti in the form of knowledge and its object, whereas everywhere else he is manifested as pure consciousness.

Translation by Daniel Odier

Monday, May 19, 2014

In the dead of Night

By  Farid ud-din Attar (Abū Ḥamīd bin Abū Bakr Ibrāhīm), Persian Muslim poet and great Sufi. This thinker is very close to me, its other poems in blog are here, here and here.

In the dead of night, a Sufi began to weep.
He said, "This world is like a closed coffin, in which
We are shut and in which, through our ignorance,
We spend our lives in folly and desolation.
When Death comes to open the lid of the coffin,
Each one who has wings will fly off to Eternity,
But those without will remain locked in the coffin.
So, my friends, before the lid of this coffin is taken off,
Do all you can to become a bird of the Way to God;
Do all you can to develop your wings and your feathers.

Sunday, May 18, 2014

Deserted in Desertion

Henry Suso (1295-1366) was a German Dominican friar, student of Meister Eckhart and spiritual writer-mystic. The best of his writings is "The Little Book of Eternal Wisdom". It is a fragment of the chapter 9 named "Why God, After Rejoicing The Heart, Often Withdraws Himself From His Friends, By Which His True Presence is Made Known".

The Servant.--Lord, all has been explained to my heart's satisfaction, except one thing. In truth, Lord, when a soul is quite exhausted with yearning after Thee and the sweet caresses of Thy presence, then, Lord, art Thou silent and sayest not a word. O Lord! ought not this to grieve my heart, that Thou, my tender Lord, Thou who art my only one love, and the sole desire of my heart, shouldst yet behave Thyself so strangely, and in such a way hold Thy peace?
Eternal Wisdom.--And yet do all creatures cry aloud to Me that it is I.
The Servant.--O dear Lord! that is not enough for a languishing soul.[...]
Eternal Wisdom.--A desertion above all desertion is to be deserted in desertion.
The Servant.--Alas! Lord, but it is a very heavy woe.
Eternal Wisdom.--Where is virtue preserved except in adversity? Yet know that I often come and ask for admission into my house, and am denied. Often am I received like a poor pilgrim, and meanly entertained, and speedily driven out. I come even to My beloved, and fondly take up My abode with her, but this takes place so secretly that it is totally hidden from all men, except those only who live in entire seclusion, and perceive My ways, who are ever careful to correspond to My graces. For in virtue of My divinity, I am a perfectly pure essential spirit, and am spiritually received into pure spirits. [...]
The Servant.--Lord, truly I seek and find in myself a great inequality. When my soul is deserted, she is like a sick person who can relish nothing; who is disgusted with everything; the body is languid, the spirits are dull; dryness within, and sadness without; all that I see and hear is then repugnant to me, and I know not how good it is, for I have lost all discrimination. I am then inclined to sin, weak in resisting my enemies, cold and lukewarm in all that is good; he who visits me finds an empty house, for the master, who gives wise counsel and makes all the family glad at heart, is not within. But, Lord, when in the midst of my soul the bright morning star rises, all my sorrow passes away, all my darkness is scattered, and laughing cheerfulness appears. Lord, then leaps my heart, then are my spirits gay, then rejoices my soul, then is it my marriage feast, while all that is in me or about me is turned to Thy praise. [...] Alas, Lord! who will grant that it might only be of longer duration, for behold, in a moment it is snatched away, and I am again stripped and forsaken. Sometimes I pursue it as if I had never gained it, till at last, after much sorrow and trouble of heart, it comes back. Lord! art Thou this thing, or am I it, or what is it?
Eternal Wisdom.--Thou art and hast of thyself nothing but imperfection; I am it, and this is the game of love.
The Servant.--But, Lord, what is the game of love?
Eternal Wisdom.--All the time that love is with love, love does not know how dear love is; but when love separates from love, then only does love feel how dear love was.
The Servant.--Lord! this is a dreary game. Alas, Lord! is inconstancy never cast aside in any one while time lasts?
Eternal Wisdom.--In very few persons, for constancy belongs to eternity. 
The Servant.--Lord, who are these persons?
Eternal Wisdom.--The very purest of all, and in eternity the most like to God.
The Servant.--Lord, which are they?
Eternal Wisdom.--They are those persons who have denied themselves in the most perfect manner.
The Servant.--Gentle Lord, teach me how, in my imperfection, I ought to behave in this manner.
Eternal Wisdom.--In good days thou oughtest to look at evil days, and in evil days not to forget good days; thus can neither elation injure thee in My company nor despondency in dereliction. If, in thy faintheartedness, thou canst not endure My absence with pleasure, wait for Me at least with patience, and seek Me diligently.

The Servant.--O Lord, long waiting is painful.
Eternal Wisdom.--He who will needs have love in time, must know how to bear weal and woe. It is not enough to devote to Me only a portion of the day. He who would enjoy God's intimacy, who would hear His mysterious words, and mark their secret meaning, ought always to keep within doors. Alas! how is it that thou always permittest thy eyes to wander so thoughtlessly around, when thou hast standing before thee the Blessed and Eternal Image of the Godhead which never for a moment turns away from thee? Why dost thou let thy ears escape from thee when I address thee so many a sweet word? How is it that thou so readily forgettest thyself when thou art so perfectly encompassed with the eternal good? What is it thy soul seeks in exterior things who carries within herself so secretly the kingdom of heaven?

Saturday, May 17, 2014

Single Moon

By Ikkyu Sojun (1394–1481) (self-named: "Crazy Cloud"), a Japanese Zen Buddhist monk and poet.

Many paths lead
from the foot of the mountain,
But at the peak
We all gaze at the
Single bright moon.

Friday, May 16, 2014

He and She

 From "Amritanubhav" (The Nectar of Mystical Experience) by Jnaneshwar, a 13th century Hindu saint. In Jnaneshwar's writings, Shiva is the formless, unmanifest Absolute, and Shakti is manifest form. But these two are only One. Jnaneshwar states this inexpressible truth through verses, in which He is Shiva, and She is Shakti.

Out of Supreme love they swallow up each other
But separate again for the joy of being two.

They are not completely the same but neither are they different. No one can tell exactly what they are.

How intense is their longing to be with each other.
This is their greatest bliss.
Never, not even in jest,
Do they allow their unity to be disturbed.

They are so averse to separation
That even though they have become this entire world,
Never for a moment do they let a difference come between them. […]

They created a difference to enjoy this world.
When that "difference" had one glimpse of their intimacy
It could not help but merge back into the bliss of their eternal union. […]

They become two for the sake of a divine play,
But in every moment they seek to become one again. […]

How can we distinguish these two from each other?
He appears because of Her,
And She exists because of Him. […]

To capture light we take hold of fire.
To capture the Supreme Shiva we must take hold of Shakti. […]

An object has a reflection:
When looking we see two images, yet there is only one thing.
Likewise, this world is a reflection of the Supreme Lord.
We may see two,
Yet only One exists.

Out of pure emptiness
She gives rise to the entire world.
Everything depends on Her.
Yet She exists
only because of Her Lord. […]

Merged in unity
there was nothing to do.
So Shakti, the bringer of good fortune,
Created this world for the sake of divine play.

She reveals Her Lord's splendor
by melting Herself and becoming everything;
And He glorifies Her
by hiding Himself completely. […]

He is so mysterious and subtle,
That while apparent
He cannot be seen.
It is by Her grace alone that He comes into being. […]

While He is sleeping,
She gives birth to all that exists and all that does not exist.
When She is sleeping, He has no form at all.

He is hidden, and cannot be found without Her.
For they are mirrors, each revealing the other. […]

She is His very form,
But Her radiance comes from Him.
Blending into one, they enjoy the nectar of their own union.

Shiva and Shakti are one,
Like air and the wind,
Like gold and its luster,

Shiva and Shakti cannot be separated.
They are like musk and its fragrance, like fire and its heat.

In the light of the Sun there is no difference between day and night.
In the Light of the Supreme Truth there is no difference between Shiva and Shakti. […]

Jnanadeva says,
I honor the union of Shiva and Shakti, who devour this world of name and form like a sweet dish.
All that remains is the One."

Embracing each other they merge into One,
As darkness merges with the light
At the breaking of dawn.

When we discover their Unity,
All words and all thoughts dissolve into silence,
Just as when the Universal Deluge comes, the waters of the ocean, and those of the Ganges, will merge into one …

The air and the wind will merge into the endless sky;
The sun and its light will merge into the Universal Fire.

With a true vision of them, the seer and the seen merge into one. Again I honor the two who are one.

They are like an ocean of knowledge. And only those who throw themselves in can drink of their waters.

I appear separate from them just so I can honor them.
But that separation is not real, it is only in name.

Let me have Devotion

Utpaladeva was an enlightened master of the Tantric tradition in Kashmir. His work "Shivastotravali"  is a collection of ecstatic devotional songs and reflects Utpaladeva's philosophy, known as Pratyabhijna - the splendor of Self-recognition. It is a fragment from the Sixteenth Song "Breaking out of the Fetters".

What indeed is there in the world
That does not conceal you?
Yet nothing exists that can conceal
You from the devotees.

Attained by so many disciples
And with so many attributes
You appear at all times to the devotees
In your true form, O Lord.

Triumphant, they laugh,
And vanquished, they laugh even more --
Leaving behind not only base powers,
But liberation itself.

In the same way that it arose in me,
Allow this love of devotion
Previously unknown to me
To grow greater still, O Lord.

Truly, I have no other entreaty but this:
Let me for all time, O Lord,
Be consumed with unending devotion.

Let me be enraged and yet
Compassionate toward the world.
And thus in the madness of devotion
May I laugh and weep and chant
Shiva, thunderously.

What is called liberation
Is simply the ripeness of devotion, O Lord.
Having taken the first steps toward that,
We are even now almost liberated.

Here in this world
Another world exists
That bears as fruit joyousness
For your devotees.

May there be devotion to you
As the Secret One, as the Transcendent One,
As Lord of the Universe,
As Shambhu, as Shiva,
As the Celestial One.
Ah, how indeed could I ever express it?

Devotion, devotion, devotion
To the Transcendent One.
Ardent devotion!
This is why I cry and clamor!
Let me have ardent devotion for you,
Only you.

Translation by Constantina Rhodes Bailly

Thursday, May 15, 2014

What is the Way to You?

Bayazid al-Bistami, also known as Abu Yazid Bistami or Tayfur Abu Yazid al-Bustami, (804 - 874 CE) is one of the greatest Sufi mystics. He is the founder of the ecstatic ("drunken") school of Sufism. Abu Saiid, another Sufi of ninth century, said: "The world is enraptured by Bayazid, and Bayazid sees nothing except the Divine". There is no written book left from Bayazid and we can just read about him and his words in retellings.

The voice of revelation echoes in my chest saying: my treasure box is filled with honest servitude and praiseworthy devotion. Offer Me what I do not have. And I say: I offer You my need, my longing and my broken heart.

I made four mistakes in my preliminary steps in this way: I thought that I remember Him and I know Him and I love Him and I seek Him, but when I reached Him I saw that His remembering of me preceded my remembrance of Him, and His knowledge of me preceded my knowledge of Him and His love towards me was more ancient than my love towards Him, and He sought me in order that I would begin to seek Him.

I want not to want except what He wants.

Allah! it is not strange that I love You because I am a weak servant, but it is strange that You love me when You are the King of Kings.

I came out of Bayazid-ness as a snake from its skin. Then I looked. I saw that lover, Beloved, and love are one because in that state of unification all can be one.

You will not be a mystic until you are like the earth-both the righteous and the sinner tread upon it-and until you are like the clouds-they shade all things-and until you are like the rain-it waters all things, whether it loves them or not.

I stood with the pious and I didn't find any progress with them. I stood with the warriors in the cause and I didn't find a single step of progress with them. I stood with those who pray excessively and those who fast excessively and I didn't make a footstep of progress. Then I said, "O Allah, what is the way to You?" and Allah said,
"Leave yourself and come".

Wednesday, May 14, 2014

What is Nirvana?

The Buddha's teaching of the nature of Nirvana from "Sacred Books of the East" of Ephanius Wilson.

"Revered Nagasena, things produced of karma are seen in the world, things produced of cause are seen, things produced of nature are seen. Tell me what in the world is born not of karma, not of cause, not of nature." "These two, sire, in the world are born not of karma, not of cause, not of nature. which two? Ether, sire, and Nirvana."

"Do not, revered Nagasena, corrupt the Conqueror's words and answer the question ignorantly."

"What did I say, sire, that you speak thus to me!"

"Revered Nagasena, what you said about ether - that it is born not of karma nor of cause nor of nature-is right. But with many a hundred reasons did the Lord, revered Nagasena, point out to disciples the Way to the realization of Nirvana and then you speak thus: 'Nirvana is born of no cause."'

"It is true, sire, that with many a hundred reasons did the Lord point out to disciples the Way to the realization of Nirvana; but he did not point out a cause for the production o f Nirvana."

"Well then, sire, attend carefully, listen closely, and I will tell the reason as to this. Would a man, sire, with his natural strength be able to go from here up a high Himalayan mountain?"

'Yes, revered Nagasena."

"But would that man, sire, with his natural strength be able to bring a high Himalayan mountain here.

"Certainly not, revered sir."

"Even so, sire, it is possible to point out the Way for the realization of Nirvana, but impossible to show a cause for the production of Nirvana. Would it be possible, sire, for a man who, with his natural strength, has crossed over the great sea in a boat to reach the farther shore!"

"Yes, revered sir."

"But would it be possible, sire, for that man, with his natural strength, to bring the farther shore of the great sea here?"

"Certainly not, revered sir."

"Even so, sire, it is possible to point out the Way to the realization of Nirvana, but impossible to show a cause for the production of Nirvana. For what reason? It is because of the uncompounded nature of the thing." "Revered Nagasena, is Nirvana uncompounded!"

"Yes, sire, Nirvana is uncompounded; it is made by nothing at all. Sire, one cannot say of Nirvana that it arises or that it does not arise or that it is to be produced or that it is past or future or present, or that it is cognizable by the eye, ear, nose, tongue or body."

"If, revered Nagasena, Nirvana neither arises nor does not arise and so on. as you say. well then, revered Nagasena, you indicate Nirvana as a thing that is not: Nirvana is not."

"Sire, Nirvana is; Nirvana is cognizable by mind; an ariyan disciple, faring along rightly with a mind that is purified, lofty, straight, without obstructions, without temporal desires, sees Nirvana."

"But what, revered sir, is that Nirvana like that can be illustrated by similes! Convince me with reasons according to which a thing that is can be illustrated by similes."

"Is there, sire, what is called wind?"

"Yes, revered sir."

"Please, sire, show the wind by its color or configuration or as thin or thick or long or short."

"But it is not possible, revered Nagasena, for the wind to be shown; for the wind cannot be grasped in the hand or touched, but yet there is the wind."

"If, sire, it is not possible for the wind to be shown, well then, there is no wind."

"I, revered Nagasena, know that there is wind, I am convinced of it, but I am not able to show the wind."

"Even so, sire, there is Nirvana; but it is not possible to show Nirvana by color or configuration."

"Very good, revered Nagasena, well shown is the simile. well seen the reason: thus it is and I accept it as you say: There is Nirvana."

Tuesday, May 13, 2014

Sri Narasimha Sahasranama

1008 Names of Sri Narasimha. Every name is chanted with Pranava - OM - in beginning and ends with Namaha, in a note of reverence, salutations and surrender. ( 108 names of Narasimha - here )

Abhayankara-simha, Abhista-dayaka, Abhuta, Adbhuta-karma, Adhoksaja, Adhvatita, Adi-deva, Adrpta-nayana, Agalad-vaisnava, Agha-hari, Agha-mardi, Aghora, Aghora-virya, Agni-netra, Aho-ratram, Ajaya, Ajita-kari, Akaradi-hakaranta, Akhanda-tattva-rupa, Akrura, Aksa-mali, Aksaya, Aksobhya, Amara-priya, Amita, Amita-tejah, Amitaujah, Amogha, Amrta, Ana, Ana-bhuk, Ana-rupa, Anabher-brahmano-rupa, Anada, Anadi, Anagha, Ananta, Ananta-gati, Ananta-simha-simha, Anantananta-rupa, Anda-ja, Anekatma, Aniruddha, Antariksa, Antariksa-sthita, Antri-mali, Apamrtyu-vinasa, Apasmara-vighati, Aprameya, Apramita, Arakta-rasana, Arupa, Asani-pramita, Asi-carma-dhara, Asirsad-randhra, Astra-rupa, Asura-ghati, Atharva-sirah, Atindriya, Atma-jyotih, Atma-rupa, Atreya, Atta-hasa, Avighna, Bahu-rupa, Bahu-simha-svarupi, Bahu-srnga, Bahu-yojana-hastanghri, Bahu-yojana-mayata, Bahu-yojana-nasika, Bahu-yojana-vistirna, Bala, Bala-graha-vinasa, Balarama, Bhadra-rupa, Bhairava, Bhakta-vatsala, Bhakti-gamya,  Bhargava-rama, Bharta, Bhasa, Bhasaka, Bhava, Bhava-suddha, Bhavisnu, Bhesaja, Bhima-vikramana,  Bhisa-daya, Bhisana, Bhisana-bhadra-simha, Bhisma, Bhrajisnu, Bhrgave, Bhu-padmoddharana, Bhuta,  Bhuta-garbha-ghrna-nidhi, Bhuta-graha-vinasa, Bhuta-pala, Bhuta-samyaman, Bhuta-vasa, Bhuta-vetala-ghata, Bhuta-vigraha, Bhutadhipati, Bhutaghna, Bhuti, Bhuvanaika-simha, Bija, Biji, Brahma, Brahma-brahmatma, Brahma-da, Brahma-garbha, Brahma-rupa, Brahma-rupa-dhara, Brahma-sirah, Brahmacari,  Brahmana, Brahmanya, Brahmesa, Brhad-garbha, Brhal-loka, Brhat-simha, Brmhita-bhuta-simha, Buddha,  Buddha-rupa, Budhi-priya, Cakri, Canda, Canda-simha, Catur-atma, Catur-bhuja, Catur-damstra, Catur-murti, Catur-veda-mayottama, Catur-vimsati-rupa, Cid-ambara, Cid-rupa, Citra, Citra-bhanu, Citra-kurma,  Citra-virya, Daityari, Daksa, Daksinarya, Damodara, Danavanta-kara, Danda-dhara, Danta, Daya-simha-rupa, Deva, Deva-devesa, Dhairya, Dhama, Dhamadhipati, Dhananjaya, Dhanvi, Dhanya, Dhara, Dharadharagha-dharma, Dharanabhirata, Dharma, Dharma-netra, Dharma-vasa, Dharmadhyaksa,  Dharmartha-kama-moksa, Dhata, Dhumra-simha, Dhurandhara, Dhurjit, Dhurta, Dhyana-gamya, Dhyayi, Dhyeya-gamya, Dipta, Dipta-rupa, Disa-srotra, Divya-simha, Drdha, Drpta, Drpta-vaktra, Druma, Duranta, Durasa, Durbheda, Durdana, Durdhara, Durita-ksaya, Durlabha, Durmada, Durniriksya, Dusta-graha-ihanta, Dvadasatma, Dvi-srnga, Dvija, Eka-srnga, Ekatma, Gabhira, Gada-padma-dhara, Gandharva, Garbha, Garistha, Garjita, Garuda-dhvaja, Gati, Gavam-pati, Ghoradhyaksa, Ghoraghora-tara, Go-hita, Gopa, Gopta, Grhastha, Grhesa, Gudakesa, Guha-vasa, Guhya, Guna, Gunaugha, Gupta, Guru, Hanta-kara, Hari, Haridra-simha, Harisa, Harta, Hatha, Hayagriva, Hiranya-kavaca, Hiranya-nayana, Hiranya-retah, Hiranya-srnga, Hiranya-vadana, Hiranya-varna-deha, Hiranyagarbha, Hiranyakasipor-hanta, Hiranyaksa-vinasi, Hrsta, Hrt-padma-vasa, Idya, Ina, Indira-pati, Indranuja, Indriya, Indriya-jna, Isana, Isita, Ista-dayi, Isvara, Jagad-vasya, Jahnavi-janaka, Jala-sayi, Jala-stha-simha, Jala-vasa, Jalesa, Jamadagna, Janardana, Japa-kusuma-varna, Japita, Japya, Jara-janmadi-dura, Jarayuja, Jata-vedah, Jati, Jaya, Jaya-dhvaja, Jihva-raudra, Jisnu, Jita, Jitari, Jiva, Jnana, Jnanatmaka, Jvala-jihva, Jvala-mala-svarupa, Jvali, Jyestha, Jyotih, Jyotir, Jyotisam, Kacchapa, Kad-rudra, Kala, Kala-cakra, Kala-dhvaja, Kala-murti-dhara, Kaladhyaksa, Kalagni-rudra-simha, Kalana, Kalantaka, Kalki, Kalpa, Kalpana, Kalpatita, Kalpita-kalpa-simha, Kama, Kama-pala, Kama-rupa-dhara, Kama-vihara, Kamada-kama-simha, Kamandalu-dhara, Kamesvara, Kami,  Kamsa-pradhvamsa-kari, Kanthi-rava, Kapila, Karala-vadana, Karana, Kari-carma-vasana, Karta, Karuna-kara, Karuna-sindhu, Kavi, Kesava, Kesi, Kesi-kantha, Kesi-simha-raka, Khadga-jihva, Khadga-vasa, Khadgi, Khagendra, Khanda-simha, Khatvanga-hasta, Kheta-mudgara-pani, Kiriti, Krama, Kranta-loka-traya, Krpa-kara, Krsna, Krt, Krtagama, Krtaghna, Krtanta, Krtatma, Krtavarta, Krti, Krtivasa, Kruddha, Krura-simha, Ksaya, Ksetra, Ksirabdhi-sayana, Kula, Kundali, Kusesaya, Kusmanda-gana-natha, Laksa, Laksana, Laksana-jna, Lala, Lalita, Lasad-ghora, Lasad-ripra, Lavanya, Lavitra, Linga, Lipra, Loka-dhara, Loka-guru, Loka-karaka, Loka-karta, Loka-locana, Loka-nayaka, Loka-pati, Loka-priya, Loka-saksi, Loka-svarupa, Lokadhyaksa, Lokaloka-maya, Lokatma, Lokesa, Luntha, Mada, Madada, Madhava, Madhu-kaitabha-hanta, Madhusudana, Maha-bala, Maha-bhuja, Maha-bhuta, Maha-damstra, Maha-deva, Maha-hasa, Maha-jihva, Maha-kaya, Maha-maya-prasuta, Maha-nada, Maha-netra, Maha-raudra, Maha-rupa, Maha-simha, Maha-srnga, Maha-teja, Maha-vaktra, Maha-vira, Maha-virya, Mahatma, Mahaujah, Mahesa, Maho-jvala, Mahodara, Mali, Manda, Mangalya, Mani, Manmatha, Manojna, Mantavya, Mantra-raja, Mantra-rupa, Mantri, Manu, Marici, Masa, Mata, Mati, Matsya-svarupa, Matulinga-dhara, Maya, Mayatita, Mayi, Megha-nada, Megha-syama, Meghatma, Mitra, Mogha-vahana-rupa, Mrga-griva, Mrgendra, Mrtyunjaya, Mugdha, Mukha, Mula, Mula-simha, Muladhivasa, Muladhyaksa, Muladi-vasa, Mumuksu, Muni, Munja, Munja-kesa, Murari, Nada, Nadi-vasa, Nadya, Naga, Naga-keyura-hara, Naganta-karatha, Nagendra, Nagesvara, Nakha-damstrayudha, Namita, Nana-rupa-dhara, Nara, Nara-narayana, Narasimha, Neta, Nibandha, Nigrahanugraha, Nila, Nila-simha, Nila-vastra-dhara, Nimesa, Nimesa-gamana, Nira, Nirakara, Nirakrti, Niralamba, Niranjana, Nirasa, Niravadya,  Nirdvandva, Nirguna, Nirjita-kala-simha, Nirmala, Nirmala-citra-simha, Nirmoha, Nirukta, Nirvana-prada,  Nisa-srnga, Nisatha, Niscaya, Niskala, Nisprapanca, Nistha, Nitya, Nivida, Niyamaka, Nrsimha, Omkara,  Padma, Padma-garbha, Padma-kalpodbhava, Padma-nabha, Padma-netra, Padmabha, Padmayah-pati,  Padmesa, Padmodara, Paksa, Panca-bana-dhara, Panca-brahmatma, Panca-rupa-dhara, Panca-vimsati-murti, Pantha, Papa-hari, Para-brahma-svarupa, Para-karma-vidhayi, Para-pradhvamsaka, Param-jyotih,  Paramatma, Paramesti, Parat-para-paresa, Paratma, Paritosa, Parjanya, Parvata-vasi, Parvataranya, Pasi, Pasu-pala, Pasu-vaktra, Patala-sthita-simha, Pati, Patya, Pavana, Pavitra, Phani-talpa, Pinaki, Pingaksa, Pisaca-graha-ghati, Pita, Pita-simha, Pita-vastra, Prabha, Prabhanjana, Prabhavisnu, Prabhu, Prabodha,  Prabuddha, Pracchinna, Pracetah, Pradhana-purusa, Pradipta, Pradyumna, Prahlada-varada, Prajadhyaksa,  Prajvala, Prakasa, Prakhyata, Pralobhi, Prama, Pramatta, Pramodi, Pranah, Praninam, Prasanna, Prastuta,  Pratapa, Pratyag-atma, Pratyaksa-varada, Priyam-vada, Prthivi, Puccha-simha, Pundarikaksa, Punya, Punya-netra, Purana-purusa, Purna-simha, Purodha, Puru-huta, Puru-stuta, Purvaja, Puskaraksa, Puspa-hasa, Pusta, Pusti-kara, Puta, Ragi, Raksoghna, Rakta-gandhanulepi, Rakta-jihva, Rakta-mala-vibhusa, Rakta-simha, Rakta-vastra-dhara, Rama, Rana-simha-rupa, Rasajna, Rasesa, Rasika, Rathya, Raudra-simha, Ravananta-kara, Rg-yajuh-sama-ga, Rosa, Rtu, Rtu-dhvaja, Rudra, Runda-mala, Rupa, Ruta, Sabda-brahma-svarupa, Sac-cid-ananda-vigraha, Sad-vimsakatma, Sada-tusta, Sadhya, Sadyo-jata, Sahasra-bahu, Sahasra-carana, Sahasra-jihva, Sahasra-namadheya, Sahasra-sirah, Sahasra-vadana, Sahasraksa, Sahasraksi-dhara, Sahasrarka-prakasaya, Sahasrayudha-dhari, Sahisnu, Sakha, Sakra, Saksi, Salagrama-nivasa, Sama-rupa, Sama-svana, Samagra-guna-sali, Samara-priya, Samartha, Sambhave, Samitinjaya, Samsara-nasana, Samsara-vaidya, Samudra, Samyuge, Sanatana, Sandhata, Sangha, Sankara,  Sankha-cakra-dhara, Sankhya, Sankrama, Santa, Sapta-cchando-maya, Sapta-lokantara-stha, Sapta-svara-maya, Sapta-vayu-svarupa, Sapta-vimsatikatma, Saptabdhi-mekhala, Saptarcih-rupa-damstra, Saptasva-ratha-rupi, Sara, Sarabha, Sarasvata, Sarngi, Sarva, Sarva-bhutatma, Sarva-dehinam, Sarva-duhkha-prasanta, Sarva-dustantaka, Sarva-jvara-vinasa, Sarva-karya-vidhayi, Sarva-rogapahari, Sarva-sakti-dhara, Sarva-sampatkara, Sarva-saubhagya-dayi, Sarva-sreyas-kara, Sarvabhicara-hanta, Sarvada, Sarvadhara, Sarvaisvarya-pradata, Sarvaisvarya-vidhayi, Sarvanga, Sarvarista-vinasa, Sarvarti-hari, Sarvatah-pani-padora, Sarvato-ksi-siro-mukha, Sarvato-mukha, Sarvesvara, Sastanga-nyasta-rupa, Sastra, Sasvata, Sat-karma-nirata, Sat-karta, Sat-krti, Sata-dhara, Sata-kratu-svarupa, Sata-murti, Sata-patra, Sata-rupa, Satatma, Satrughna, Satrunjaya, Sattva, Sattvodrikta, Satya, Satya-dhvaja, Satya-satya-svarupi, Satya-simha, Saumya, Sauri, Sena, Siddha, Siksa, Sila-vasa, Silpi, Simha, Simha-raja, Sipivista, Sira-dhvaja, Sista, Sita, Snigdha, Soma, Soma-suryagni-netra, Somapa, Sosa, Sravya, Srestha, Sri-garbha, Sri-maha-visnu, Sri-nivasa, Sri-sailadri-nivasa, Sri-vara, Sridhara, Srita, Srivatsa, Srngi, Sruk-sruva, Sruti, Sruti-dhara, Sruti-murti, Stava-prita, Sthalesa, Sthiti, Sthula, Stota, Stuti, Stutya, Su-damstra, Su-dhanvi, Su-ghora, Su-jyotih, Su-nakha, Su-prabha, Subha, Subhacara, Subhanjaya, Subhiksa, Subhra, Subodha, Subrahmanya, Suci-srava, Sudarsana, Sudha, Suhrt, Sukarma, Sukesa, Suksma, Suksunya, Sukta, Sukti-karna, Sukumara, Sumitra-varuna, Sumukha, Sunabha, Sura, Sura-mukhya, Sura-natha,Suradhyaksa, Suratha, Susakha, Susarma, Susuksma, Sutirtha, Sutra, Suvedha, Svabhava, Svaccha, Svaccha-rupa, Svacchanda, Svadha-kara, Svaha-kara, Svargapavarga-data, Svarupa, Sveda-ja, Sveta-simha, Tad-agre-sarvatah-siva, Tad-bhokta, Tadasva-sirah, Tadit-prabha, Taksaka, Tamo-ghna, Tamoghna, Tanu-tra, Tapa-traya-hara, Tapana, Tapaska, Tapasvi, Taraka, Tarala, Tarasvi, Tarksya, Taruna, Tarya, Tat-purusa, Tathya, Tati, Tattva, Tejo-dhama, Tejoma, Tiksna, Tiksna-damstra, Tiksna-rupa, Tri-deha, Tri-dhama, Tri-kala-jnana-rupa, Tri-murti-vidya, Tri-netra, Tri-sandhya, Tri-suli, Tri-tattva-jnani, Tri-varga, Tri-vedi, Tridhatma, Tusta, Udbhija, Ugra, Ugra-karma-rata, Ugra-netra ,Ugra-rupi, Ugra-srava, Ugra-vega, Ujjvala, Unmatta, Urdhva-bahu, Urdhva-kesa, Urdhva-retah, Urdhva-rupa, Urdhva-simha, Urjita, Vag-atita, Vag-isvara, Vagmi, Vaidyuta, Vaikuntha, Vajra, Vajra-damstra, Vajra-deha, Vajra-nakha, Vajri, Vama, Vamadeva, Vamana, Vana-mali, Vanastha, Vandya, Vara, Vara-rupi, Varada,Varadabhaya-hasta, Varatma, Varenya, Varistha, Varma, Varmi, Vasat-cakra, Vasat-kara, Vasudeva, Vata, Vatsara, Vega-kara, Vibhava, Vibhu, Vibudha, Vicitra-simha, Vidagdha, Vidhana, Vidhata, Vidheya, Vidya, Vighna-koti-hara, Vihvala, Vihvala-netra-simha, Vijaya, Vikalpa, Vikarma, Vikatasya, Vikirna-nakha-damstra, Vikrama, Vikramakranta-loka, Vikuntha, Vinita, Vipaksa-ksaya-murti, Vipra, Vipula, Vira, Vira-simha, Virabhadra,  Virakta, Virupaksa, Visakha, Visesaksa, Visista, Visnu, Visruta, Vistara-sravah, Vistirna-vadana, Visva, Visva-garbha, Visva-karta, Visva-rupa, Visva-yoni, Visvaksena, Visvambhara, Visvatmaka, Visvesa, Vita-raga, Vita-soka, Vitanka-nayana, Vitta, Viyoni, Vrsa, Vrsa-dhvaja, Vrsabha, Vrsni-mula, Vrsnya, Vyaghra,  Vyaghra-deha, Vyaghra-karmi, Vyaghra-pada, Vyaghra-simha, Vyala-yajnopavitra, Vyapaka, Vyoma, Vyoma-damstra, Vyoma-dhara, Vyoma-kesi, Vyoma-vaktra, Vyoma-vasa, Vyomatma, Yajna-netra, Yajna-varaha, Yati, Yoga, Yoga-gamya, Yoga-pitha-sthita, Yoga-rupa, Yogi, Yogi-hrt-padma-vasa, Yuga-bheda, Yuga-sandhayah, Yugadi.

Om Sri Narasimhaya Namaha