Wednesday, July 30, 2014


We wrote a hundred letters, and you did not write an answer.

This, too, is a reply.

---by Syed Muhammad Zauqi Shah (1878–1951) 

Tuesday, July 29, 2014

About Him

By Mansur Al-Hallaj

"Before" does not outstrip Him,

"after" does not interrupt Him

"of" does not vie with Him for precedence

"from" does not accord with Him

"to" does not join with Him

"in" does not inhabit Him

"when" does not stop Him

"if" does not consult with Him

"over" does not overshadow Him

"under" does not support Him

"opposite" does not face Him

"with" does not press Him

"behind" does not limit Him

"previous" does not display Him

"after" does not cause Him to pass away

"all" does not unite Him

"is" does not bring Him into being

"is not" does not deprive Him from Being.

Concealment does not veil Him

His pre-existence preceded time,

His being preceded non-being,

His eternity preceded limit.

If thou sayest 'when',

His existing has outstripped time;

If thou sayest 'before', before is after Him;

If thou sayest 'he', 'h' and 'e' are His creation;

If thou sayest 'how', His essence is veiled from

If thou sayest 'where', His being preceded space;

If thou sayest 'ipseity'
(ma huwa),

His ipseity (huwiwah)
is apart from things.

Other than He cannot

be qualified by two (opposite) qualities at

one time; yet With Him they do not create opposition.

He is hidden in His manifestation,

manifest in His concealing.

He is outward and inward,

near and far; and in this respect He is

removed beyond the resemblance of creation.

He acts without contact,

instructs without meeting,

guides without pointing.

Desires do not conflict with Him,

thoughts do not mingle with Him:

His essence is without qualification (takyeef),

His action without effort (takleef).

Monday, July 28, 2014

Om Namah Shambhavaya

From Sri Krishna Yajur Veda, Sri Rudram, 8th Anuvaka

Om Namah Shambhavaya Cha
Mayaobhavaya Cha
Namah Shankaraya Cha
Mayaskaraya Cha
Namah Shivaya Cha
Shivtaraya Cha
Salutations to Him
Who is the source of happiness
here and hereafter 
and to God
manifested as the forms of delight 
I bow to God as Creator of well being
and as Creator of the forms of delight,
I bow to the peaceful and unmanifested God
and to God further beyond to the form as Shiva.

 Om Namah Shivaya

Sunday, July 27, 2014

Maula Maula Maula...

Song : Arziyaan (Maula Maula Mere Maula)
Music : A R Rahman
Lyrics : Prasoon Joshi
Singers : Javed Ali, Kailash Kher

Arziyaan Sari Mein, Chehre Pe Likh Ke Laaya Hoon
All requests i, have brought written on forehead
Tumse Kya Mangu Mein, Tum Khud Hi Samjah Lo...
What should i ask from You, You know Yourself
Ya Maula..., Maula Maula Maula Mere Maula
O Lord..., Lord Lord Lord My Lord
Maula Maula Maula Mere Maula
Lord Lord Lord my Lord
Dararein Dararein Mathey Pe Maula
Cracks are all over my forehead, Lord!
Maramat Mukdar Ki Kar Do Maula, Mere Maula..
Mend my fate, Lord! my Lord..
Tere Dar Pe Jhuka Hoon Meeta Hoon Bana Hoon
Over Your door I have prostrated, i've finished, i've come into being
Marammat Mukdar Ki Kar Doo Maula
Do mending of my fate, Lord

Jo Bhi Tere Dar Aaya, Juhkne Jo Sar Aaya
Whoever came over Your door, which head came to prostrate
Mastiyan Piye Sabko, Jhoomta Nazar Aaya
Joys come on everyone, he seemed dancing in elation
Pyaas Le Ke Aaya Tha, Dariya Woh Bhar Laya
Who went to your home with thirst, he came out with river
Noor Ki Barish Mein Beeghta Sa Tar Aaya
He came wet like being draggled in the rain of holy light
Noor Ki Barish Mein...
In the rain of light...
Noor Ki Barish Mein, Beeghta Sa Tar Aaya
He came wet like being draggled in the rain of holy light
Maula Maula Maula Mere Maula
Lord Lord Lord my Lord
Dararein Dararein Mathey Pe Maula
Cracks are all over my forehead, Lord!
Maramat Mukdar Ki Kar Do Maula, Mere Maula..
Mend my fate, Lord my Lord
Jo Bhi Tere Dar Aaya, Juhkne Jo Sar Aaya
Whoever came over Your door, which head came to prostrate
Mastiyan Piye Sabko, Jhoomta Nazar Aaya
Joys come on all, he seemed dancing in elation

O Ek Khusbu Aati Thi
O a scent used to come
Mein Bhatakta Jata Tha, Reshmi Si Maya Thi
I used to jept straying, illusion was silk like
Aur Mein Takta Jata Tha
And I used to keep starring
Jab Teri Gali Aaya, Sach Tabhi Nazar Aaya
When came in Your street, it was then that the truth became visible
Mujhe Mein Woh Khusboo Thi, Jisse Tune Milwaya
That fragrance was inside me, which You made (me) meet with
Maula Maula Maula Mere Maula
Lord Lord Lord my Lord
Dararein Dararein Mathey Pe Maula
Cracks are all over (my) forehead, Lord!
Murammat Muqaddar Ki Kar Do Maula, Mere Maula..
Mend my fortune, Lord my Lord

Tut Ke Bikharna Mujhko Zarur Aata Hai
I do know how to get dispersed after being broken up
Hoo, Tut Ke Bikharna Mujhko Zarur Aata Hai
Hoo, i do know how to get dispersed after being broken up
Varna Ibbadat Wala Sha'uor Aata Hai
Otherwise i also have understanding of how to do worship
Sajde Mein Rehne Do, Abb Kahin Na Jaunga
Let me stay in prostration, now will not go anywhere
Abb Jo Tumne Tukhraya To Sawar Na Paunga
Now if you refuse me, then i will not be able to be repaired
Maula Maula Maula Mere Maula
Lord Lord Lord my Lord
Dararein Dararein Mathey Pe Maula
Cracks are all over my forehead, Lord!
Maramat Mukdar Ki Kar Do Maula, Mere Maula..
Mend my fate, Lord my Lord

Sar Utha Ke Mene To Kitni Khwahishe Ki Thi
How many wishes i made proudly
Kitne Khwaab Dekhe The Kitni Khosishe Ki Thi
How many dreams i wove, how many struggles i made
Jab Tu Rubaru Aaya...
When You came in front of me
Jab Tu Rubaru Aaya Nazarein Na Mila Paya
When You came in front of me, i was not able to meet glance
Sar Jhuka Ke Ek Pal Mein...
By bowing head in a moment...
Sar Jhuka Ke Ek Pal Mein Mene Kya Nahi Paya
By bowing head in a moment, i got everything
Maula Maula Maula Mere Maula
Lord Lord Lord my Lord
Mora Piya Ghar Aaya, Mora Piya Ghar Aaya
My Beloved came to my home, my Beloved came to my home,
Maula Maula Maula Mere Maula
Lord Lord Lord my Lord...

Saturday, July 26, 2014

To Enter the Door - 5

My door's theme is continued by "The Gates" by Zohar (Moses de Leon). As very hidden symbolism, the "gates" here referred to are the Sephiroth of the Kabbalistic Tree of Life. Each gate or Sephiroth can be understood as an aspect of the Divine that ultimately leads the mystic to the wholeness of the Divine.

He [Abraham] was sitting in the opening of the tent....
Sarah heard from the opening of the tent. (Genesis 18:1, 10)

Rabbi Judah opened
"'Her husband is known in the gates
when he sits among the elders of the land'
(Proverbs 31:23).

Come and see:
The Blessed Holy One has ascended in glory.
He is hidden, concealed, far beyond.
There is no one in the world, nor has there ever been,
who can understand His wisdom or withstand Him.
He is hidden, concealed, transcendent, beyond, beyond.

The beings up above and the creatures down below--
none of them can comprehend.
All they can say is:
"Blessed be the Presence of YHVH in His place'
(Ezekiel 3:12)
The ones below proclaim that He is above:
'His Presence is above the heavens'
(Psalms 113:4)
the ones above proclaim that He is below:
'Your Presence is over all the earth'
(Psalms 57:12).
Finally all of them, above and below, declare:
'Blessed be the Presence of YHVH wherever He is!'
For He is unknowable.
No one has ever been able to identify Him.
How, then, can you say:
'Her husband is known in the gates'?
Her husband is the Blessed Holy One!

Indeed, He is known in the gates.
He is known and grasped
to the degree that one opens the gates of imagination!
The capacity to connect with the spirit of wisdom,
to imagine in one's heart-mind--
this is how God becomes known.

Therefore 'Her husband is known in the gates,'
through the gates of imagination.
But that He be known as He really is?
No one has ever been able to attain such knowledge of Him."

Rabbi Shim'on said
"'Her husband is known in the gates.'
Who are these gates?
The ones addressed in the Psalm:
'O gates, lift up your heads!
Be lifted up, openings of eternity,
so the King of Glory may come!'
(Psalms 24:7)
Through these gates, these spheres on high,
the Blessed Holy One becomes known.
Were it not so, no one could commune with Him.

Come and see:
Neshamah of a human being is unknowable
except through limbs of the body,
subordinates of neshamah who carry out what she designs.
Thus she is known and unknown.

The Blessed Holy One too is known and unknown.
For He is Neshamah of neshamah, Pneuma of pneuma,
completely hidden away;
but through these gates, openings for neshumah,
the Blessed Holy One becomes known.

Come and see:
There is opening within opening,
level beyond level.
Through these the Glory of God becomes known.

'The opening of the tent' is the opening of Righteousness,
as the Psalmist says:
'Open for me the gates of righteousness...'
(Psalms 118:19).
This is the first opening to enter.
Through this opening, all other high openings come into view.
One who attains the clarity of this opening
discovers all the other openings,
for all of them abide here.

Friday, July 25, 2014

A Loved One Said

From "The Masnavi" by Jalāl ad-Dīn Muhammad Rūmī, Book V, Story VIII.

A loved one said to her lover to try him,
Early one morning, "O such an one, son of such an one,
I marvel whether you hold me more dear,
Or yourself; tell me truly, O ardent suitor!"
He answered, "I am so entirely absorbed in you,
That I am full of you from head to foot.
Of my own existence nothing but the name remains
In my being is nothing besides you, O Object of desire!
Therefore am I thus lost in you,
Just as vinegar is absorbed in honey;
Or as a stone, which is changed into a pure ruby,
Is filled with the bright light of the sun.
In that stone its own properties abide not
It is filled with the sun's properties altogether;
So that, if afterwards it holds itself dear
'Tis the same as holding the sun dear, O beloved!
And if it hold the sun dear in its heart,
'Tis clearly the same as holding itself dear.
Whether that pure ruby hold itself dear,
Or hold the sun dear,
There is no difference between the two preterences;
On either hand is naught but the light of dawn.
But till that stone becomes a ruby it hates itself
For till it becomes one 'I,' it is two separate 'I's,'
For 'tis then darkened and purblind,
And darkness is the essential enemy of light.
If it then hold itself dear, it is an infidel;
Because that self is an opponent of the mighty Sun.
Wherefore 'tis unlawful for the stone then to say 'I,
Because it is entirely in darkness and nothingness."
Pharaoh said, "I am the Truth," and was laid low.
Mansur Hallaj said, "I am the Truth," and escaped free.'
Pharaoh's "I" was followed by the curse of God;
Mansur's "I" was followed by the mercy of God, O beloved!
Because Pharaoh was a stone, Mansur a ruby;
Pharaoh an enemy of light, Mansur a friend.
O prattler, Mansur's "I am He" was a deep mystic saying,
Expressing union with the light, not mere incarnation.

Monday, July 21, 2014


Toţakāşţakam (eight verses composed by Toṭaka) by Trotakacharya, the disciple of Adi Shankara.

Vidhithakhila sasthra sudha Jaladhe
Mahithopanishath kadithartha nidhe,
Hrudaye kalaye vimalam charanam,
Bhava Sankara desiga may saranam. 1

I praise and seek the protection of Shankara,
Who is the ocean of nectar of our great holy books,
And who is like the Treasure
Of the essence of the great Upanishads,
And I meditate on his clear holy feet in my heart.
Karuna varunalaya palaya mama,
Bhava sagara dukha vidhua mridham,
Rachayakhila darsana Thathwa vidham,
Bhava Sankara desiga may saranam. 2

I praise and seek the protection of Shankara,
Who is the great ocean of mercy,
And seek protection for me,
who has suffered deep sorrow,
In the ocean of day to day life,
And also request to make me,
Know all the schools of our philosophy.
Bhavatha janatha suhitha bhavitha,
Nija bodha vicharana charumathe,
Kalayeshwara jeeva viveka vidham,
Bhaja Sankara desiga may saranam. 3

I praise and seek the protection of Shankara,
Because of whom the world has a pleasant life,
Oh great soul who can teach the great knowledge,
Make me understand the knowledge of the soul.
Bhava eva bhavanihi may nitharam,
Samajayatha chethasi kauthukitha,
Mama vaaraya moha maha jaladhim,
Bhaja Sankara desiga may saranam. 4

I praise and seek the protection of Shankara,
When I understood it is him,
I became ecstasic with happiness,
And requested, please dry the ocean of passion in me.
Sukruthe adhikruthe bahudha bhavatha,
Bhavitha sama darshana lalasatha,
Athi deenamimam paripalaya maam,
Bhaja Sankara desiga may saranam. 5

I praise and seek the protection of Shankara,
When the good deeds accumulate and become more,
Like you, my mind would see everything as equal,
Please give protection to this very lowly me.
Jagathi avithum kalitha kruthayo,
Vicharanthi mahaa maha saschalatha,
Ahimmsurivathra vibhasi pura,
Bhaja Sankara desiga may saranam. 6

I praise and seek the protection of Shankara,
Those who are born to protect this world,
And who are like a burning flame,
Roam everywhere without any one's knowledge,
But you shine before me like the Sun God
Guru pungava pungava kethana they,
Samayamayatham nahi ko api sudhi,
Saranagatha vathsala Thathwa nidhe,
Bhaja Sankara desiga may saranam. 7

I praise and seek the protection of Shankara,
Who is the teacher among teachers
Who does not have any equal,
Who is the treasure house of Philosophy
And who is merciful to those who seek his blessings.
Vidhitha na maya visadhaika kala,
Na cha kinchana kanchanamasthi guro,
Dhruthameva videhi krupaam sahajam,
Bhaja Sankara desiga may saranam. 8

I praise and seek the protection of Shankara,
And request him to shower his natural grace fast on me,
Who does not possess expertise in any branch,
And who does not even a small piece of wealth.
Translated by P.R.Ramachander


Sunday, July 20, 2014


From "The Secret Rose Garden" of Sa'd Ud Din Mahmud Shabistari (1288–1340). Translation by Florence Lederer.

IN the sea of Uman, the pearl oysters
Rise to the surface from the lowest depths,
And wait with opened mouths.
Then arises from the sea a mist,
Which falls again in raindrops
Into the mouths of the shells
(At the command of the Truth).
Straightway is each closed as by a hundred bonds,
And the shells sink back again
Into the ocean's depths,
Bearing in their hearts the pearl drops
Which the divers seek and find.

The sea is Being, the shore the body;
The mist, grace, and the rain, knowledge of the Name;
Human Wisdom is the diver
Who holds enwrapped in his garment
A hundred pearls;
The soul in a swift lightning's flash
Bears to the listening ear voices and messages
From the shells of knowledge;
Then when the husks are opened,
Behold the royal shimmering pearls!

Saturday, July 19, 2014

Shri Shani Mala Mantra

asya shrIshanaishcharamAlAmantrasya kAshyapa R^iShiH\,
anuShTup ChandaH\,
shanaishcharo devatA\,
sha.n bIja.n\, ni.n shaktiH\, ma.n kIlaka.n\,
samastapIDA parihArArthe shanaishcharaprasAdasiddhyarthe jape viniyogaH

shanaishcharAya a~NguShThAbhyA.n namaH\,
kR^iShNavarNAya tarjanIbhyA.n namaH\,
sUryaputrAya madhyamAbhyA.n namaH\,
mandagataye anAmikAbhyA.n namaH\,
gR^idhravAhanAya kaniShThikAbhyA.n namaH\,
pa~NgupAdAya karatala\-
karapR^iShThAbhyA.n namaH\, eva.n hR^idayAdi nyAsaH ..

dhyAnam ..
dorbhirdhanurdvishikhacharmadhara.n trishUla.n
bhAsvatkirITamukuTojjvalitendranIlam .
nIlAtapatrakusumAdisugandhabhUSha.n deva.n
bhaje ravisuta.n praNato.asmi nityam ..

OM namo bhagavate shanaishcharAya mandagataye sUryaputrAya mahAkAlAgni\-
sadR^ishAya krUra \(kR^isha\) dehAya gR^idhrAsanAya nIlarUpAya chaturbhujAya trinetrAya nIlAmbaradharAya nIlamAlAvibhUShitAya dhanurAkAramaNDale pratiShThitAya kAshyapagotrAtmajAya mANikyamuktAbharaNAya ChAyAputrAya sakalamahAraudrAya sakalajagatbhaya~NkarAya pa~NkupAdAya krUrarUpAya devAsurabhaya~NkarAya sauraye kR^iShNavarNAya sthUlaromAya adhomukhAya nIlabhadrAsanAya nIlavarNarathArUDAya trishUladharAya sarvajanabhaya~NkarAya
mandAya da.n\, sha.n\, na.n\, ma.n\, hu.n\, raxa raxa\, mamashatrUnnAshaya\,
sarvapIDA nAshaya nAshaya\,
viShamasthashanaishcharAn suprINaya suprINaya\,
sarvajvarAn shamaya shamaya\,
samastavyAdhInAmochaya mochaya vimochaya\,
mA.n raxa raxa\, samasta duShTagrahAn bhaxaya bhaxya\,
bhrAmaya bhrAmaya\,
trAsaya trrAsaya\, bandhaya bandhaya\,
unmAdayonmAdaya\, dIpaya dIpaya\,
tApaya tApaya\, sarvavighnAn Chindhi Chindhi\,
DAkinIshAkinIbhUtavetAlayaxaraxogandharvagrahAn grAsaya grAsaya\, bhaxaya bhaxaya\, daha daha\, pacha pacha\, hana hana\, vidAraya vidAraya\, shatrUn nAshaya nAshaya\, sarvapIDA nAshaya nAshaya\,
viShamasthashanaishcharAn suprIINaya suprINaya\, sarvajvarAn shamaya shamaya\, samastavyAdhIn vimochaya vimochaya\, o.n sha.n na.n ma.n hrA.n pha.n hu.n\,
shanaishcharAya nIlAbhravarNAya nIlamekhalaya sauraye namaH ..  


Friday, July 18, 2014

Svarnakarshana Bhairava Stotram

om asya shree swarNaakarshaNa bhairava stotra mahaamantrasya
brahma rushih anushTupa Chandah shree swarNaakarshaNa bhairavo devataa
hreem beejam kleem shaktih sah keelakam
mama daaridrya naashaarthe paaThe viniyogah ||

rushyaadi nyaasah
brahmarshaye namah shirasi |
anushTupa Chandase namah mukhe |
swarNaakarshaNa bhairavaaya namah hrudi |
hreem beejaaya namah guhye |
kleem shaktaye namah paadayo |
sah keelakaaya namah naabhou |
viniyogaaya namah sarvaange |
hraam hreem hroom iti kara shaDanganyaasah ||

paarijaatadruma kaantaare sthite maaNikya maNDape
simhaasana gatam vande bhairavam swarNadaayakam |
gaangeya paatram Damaroom trishoolam varam karah samdadhatam trinetram
devyaayutam taptaswarNavarNa swarNaakarshaNa bhairavam aashrayaami ||

om aim hreem shreem aim shreem aapad uddhaaraNaaya hraam hreem hroom

ajaamala vaddhaaya lokeshvaraaya swarNaakarshaNa bhairavaaya mama daaridrya
vidveshaNaaya mahaabhairavaaya namah shreem hreem aim |

om namaste bhairavaaya brahma vishNu shivaatmane|
namah trailokya vandyaaya varadaaya varaatmane || 1 ||
ratnasimhaasanasthaaya divyaabharaNa shobhine |
divyamaalya vibhooshaaya namaste divyamoortaye || 2 ||
namaste aneka hastaaya aneka shirase namah |
namaste aneka netraaya aneka vibhave namah || 3 ||
namaste aneka kaNThaaya anekaamsaaya te namah |
namaste aneka paarshvaaya namaste divya tejase || 4 ||
anekaayudha yuktaaya aneka sura sevine |
aneka guNa yuktaaya mahaadevaaya te namah || 5 ||
namo daaridryakaalaaya mahaasampat pradaayine |
shree bhairavee samyuktaaya trilokeshaaya te namah ||6||
digambara namastubhyam divyaangaaya namo namah |
namo astu daityakaalaaya paapakaalaaya te namah || 7 ||
sarvagyaaya namastubhyam namaste divya chakshushe |
ajitaaya namastubhyam jitamitraaya te namah || 8 ||
namaste rudraroopaaya mahaaveeraaya te namah |
namo astvananta veeryaaya mahaaghoraaya te namah ||9||
namaste ghora ghoraaya vishvaghoraaya te namah |
namah ugraaya shaantaaya bhaktaanaam shaantidaayine ||10||
gurave sarvalokaanaam namah praNava roopiNe |
namaste vaagbhavaakhyaaya deerghakaamaaya te namah ||11||
namaste kaamaraajaaya yoshita kaamaaya te namah |
deerghamaayaa svaroopaaya mahaamaayaaya te namah ||12||
srushTimaayaa svaroopaaya nisarga samayaaya te |
suraloka supoojyaaya aapaduddhaaraNaaya cha || 13 ||
namo namo bhairavaaya mahaadaaridrya naashine |
unmoolane karmaThaaya alakshmyaah sarvadaa namah ||14||
namo ajaamalavaddhaaya namo lokeshvaraaya te |
swarNaakarshaNa sheelaaya bhairavaaya namo namah ||15||
mama daaridrya vidveshaNaaya lakshyaaya te namah |
namo lokatrayeshaaya svaananda nihitaaya te || 16 ||
namah shreebeejaroopaaya sarvakaama pradaayine |
namo mahaabhairavaaya shree bhairava namo namah || 17 ||
dhanaadhyaksha namastubhyam sharaNyaaya namo namah |
namah prasanna aadidevaaya te namah || 18 ||
namaste mantraroopaaya namaste mantraroopiNe |
namaste swarNaroopaaya suvarNaaya namo namah || 19 ||
namah suvarNa varNaaya mahaapuNyaaya te namah |
namah shuddhaaya buddhaaya namah samsaara taariNe ||20||
namo devaaya guhyaaya prachalaaya namo namah |
namaste baalaroopaaya pareshaam balanaashine ||21||
namaste swarNasamsthaaya namo bhootalavaasine |
namah paataalavaasaaya anaadhaaraaya te namah ||22||
namo namaste shaantaaya anantaaya namo namah |
dvibhujaaya namastubhyam bhujatraya sushobhine ||23||
namo anamaadi siddhaaya swarNahastaaya te namah |
poorNachandra prateekaasha vadanaambhoja shobhine ||24||
namaste astu svaroopaaya swarNaalankaara shobhine |
namah swarNaakarshaNaaya swarNaabhaaya namo namah ||25||
namaste swarNakaNThaaya swarNaabha ambaradhaariNe |
swarNasimhaasanasthaaya swarNapaadaaya te namah || 26 ||
namah swarNaabhapaadaaya swarNakaanchee sushobhine |
namaste swarNajanghaaya bhaktakaamadudhaatmane || 27 ||
namaste swarNabhaktaaya kalpavruksha svaroopiNe |
chintaamaNi svaroopaaya namo brahmaadi sevine || 28 ||
kalpadrumaadyah samsthaaya bahuswarNa pradaayine |
namo hemaakarshaNaaya bhairavaaya namo namah || 29 ||
stavenaanena samtushTo bhavalokesha bhairava |
pashya maam karuNaadrushTyaa sharaNaagata vatsala || 30 ||
shree mahaabhairavasya idam stotramuktam sudurlabham |
mantraatmakam mahaapuNyam sarvaishvarya pradaayakam||31||
yah paThennityam ekaagram paatakai sa pramuchyate |
labhate mahateem lakshmeem ashTaishvaryam avaapnuyaat||32||
chintaamaNim avaapnoti dhenu kalpatarum dhruvam |
swarNaraashim avaapnoti sheeghrameva na samshayah||33||
trisandhyam yah paThetstotram dashaavrutyaa narottamah |
svapne shree bhairavah tasya saakshaat bhootvaa jagadguruh||34||
swarNaraashi dadaatyasyai tatkshaNam naatra samshayah |
ashTaavrutyaa paThet yastu sandhyaayaam vaa narottamam||
labhate sakalaan kaamaan saptaahaan naatra samshayah |
sarvadah yah paThestotram bhairavasya mahaatmanaah || 36||
lokatrayam vasheekuryaat achalaam lakshmeem avaapnuyaat |
nabhayam vidyate kvaapi vishabhootaadi sambhavam ||37||
mriyate shatravah tasya alakshmee nasham aapnuyaat |
akshayam labhate soukhyam sarvadaa maanavottamah ||38||
ashTa panchaat varNaaDhyo mantraraajah prakeertitah |
daaridrya duhkhashamanah swarNaakarshaNa kaarakah ||39||
ya ena sanchayet dheemaan stotram vaa prapaThet sadaa |
mahaabhairava saayujyam sa anantakaale labhet dhruvam||40||
|| iti rudrayaamala tantre swarNaakarshaNa bhairava stotram sampoorNam ||

Om Shreem Svarna Akarshana Bhairavaya Namaha

Thursday, July 17, 2014

On the White Summit of Eternity

By Sri Aurobindo

On the white summit of eternity
A single Soul of bare infinities,
Guarded he keeps by a fire-screen of peace
His mystic loneliness of nude ecstasy.
But, touched by an immense delight to be,
He looks across unending depths and sees
Musing amid the inconscient silences
The Mighty Mother's dumb felicity.

Half now awake she rises to his glance;
Then, moved to circling by her heart-beats will,
The rhythmic worlds describe that passion-dance.
Life springs in her and Mind is born; her face
She lifts to Him who is Herself, until
The Spirit leaps into the Spirit's embrace.

Tuesday, July 15, 2014

I am Thine

By Swami Vivekananda

Over hill and dale and mountain range,
In temple, church, and mosque,
In Vedas, Bible, Al Koran
I had searched for Thee in vain.
Like a child in the wildest forest lost
I have cried and cried alone,
"Where art Thou gone, my God, my love?
The echo answered, "gone."
And days and nights and years then passed
A fire was in the brain,
I knew not when day changed in night
The heart seemed rent in twain.
I laid me down on Ganges's shore,
Exposed to sun and rain;
With burning tears I laid the dust
And wailed with waters' roar.
I called on all the holy names
Of every clime and creed.
"Show me the way, in mercy, ye
Great ones who have reached the goal."
Years then passed in bitter cry,
Each moment seemed an age,
Till one day midst my cries and groans
Some one seemed calling me.
A gentle soft and soothing voice
That said 'my son' 'my son',
That seemed to thrill in unison
With all the chords of my soul.
I stood on my feet and tried to find
The place the voice came from;
I searched and searched and turned to see
Round me, before, behind,
Again, again it seemed to speak
The voice divine to me.
In rapture all my soul was hushed,
Entranced, enthralled in bliss.
A flash illumined all my soul;
The heart of my heart opened wide.
O joy, O bliss, what do I find!
My love, my love you are here
And you are here, my love, my all!
And I was searching thee -
From all eternity you were there
Enthroned in majesty!
From that day forth, wherever I roam,
I feel Him standing by
Over hill and dale, high mount and vale,
Far far away and high.
The moon's soft light, the stars so bright,
The glorious orb of day,
He shines in them; His beauty - might -
Reflected lights are they.
The majestic morn, the melting eve,
The boundless billowing sea,
In nature's beauty, songs of birds,
I see through them - it is He.
When dire calamity seizes me,
The heart seems weak and faint,
All natures seems to crush me down,
With laws that never bend.
Me seems I hear Thee whispering sweet
My love, "I am near", "I am near".
My heart gets strong. With thee, my love,
A thousand deaths no fear.
Thou speak in the mother's lay
Thou shuts the babies eye,
When innocent children laugh and play,
I see Thee standing by.
When holy friendship shakes the hand,
He stands between them too;
He pours the nectar in mother's kiss
And the baby's sweet "mama".
Thou art my God with prophets old,
All creeds do come from Thee,
The Vedas, Bible, and Koran bold
Sing Thee in Harmony.
"Thou art," Thou art" the Soul of souls
In the rushing stream of life.
Thou art my God,
My love, I am thine, I am thine.

Monday, July 14, 2014

I am Shiva

From the book "Lord Shiva and His Worship" by Swami Shivananda.

Advaita, Akhanda, Akarta, Abhokta,
Asanga, Asakta, Nirguna, Nirlipta,
Chidanandarupah Sivoham Sivoham.
Non-dual, indivisible, non-doer, non-enjoyer,
Unattached, without qualities,
I am Shiva (auspiciousness),
I am Shiva of the form of Knowledge and Bliss.
Avyakta, Ananta, Amrita, Ananda, 
Achala, Amala, Akshara, Avyaya,
Chidanandarupah Sivoham Sivoham.
Unmanifested, endless, immortal, bliss,
Immovable, without impurities, imperishable, inexhaustible,
I am Shiva, I am Shiva of the form of knowledge and bliss.
 Asabda, Asparsa, Arupa, Agandha, 
Aprana, Amana, Atindriya, Adrisya,
Chidanandarupah Sivoham Sivoham.
Soundless, touchless, smell-less, formless,
Without Prana, without mind, without senses, unseen,
I am Shiva , I am Shiva of the form of knowledge and bliss.
Satyam, Sivam, Subham, Sundaram, Kantam, 
Sat-chit-ananda, Sampurna, Sukha, Santam,
Chidanandarupah Sivoham Sivoham.
Truth, auspiciousness, good, beautiful, resplendent,
Existence-knowledge-bliss, all-full, pure happiness, peaceful.
I am Shiva , I am Shiva of the form of knowledge and bliss.
Chetana, Chaitanya, Chidghana, Chinmaya, 
Chidakasa, Chinmatra, Sanmantra, Tanmaya,
Chidanandarupah Sivoham Sivoham.
Consciousness, mass of knowledge, full of knowledge,
All-pervading like ether, consciousness alone, full of That,
I am Shiva, I am Shiva of the form of Knowledge and Bliss.
Amala, Vimala, Nirmala, Achala, 
Avangmanogochara, Akshara, Nischala,
Chidanandarupah Sivoham Sivoham.
Pure, stainless, immovable,
Beyond the reach of mind and speech, imperishable, steady,
I am  Shiva, I am Shiva of the form of Knowledge and Bliss.
Nitya, Nirupadhika, Niratisaya Ananda, 
Nirakara, Hrimkara, Omkara, Kutastha,
Chidanandarupah Sivoham Sivoham.
Eternal, without attributes, supreme bliss,
Without form, Hrim and OM, rock-seated Self,
I am Shiva, I am Shiva of the form of Knowledge and Bliss.
Purna, Para Brahma, Prajnana Ananda, 
Sakshi, Drashta, Turiya, Vijnana Ananda,
Chidanandarupah Sivoham Sivoham.
All-full, Paramatman, knowledge and bliss,
Witness, Seer, the fourth state, self-knowledge, bliss.
I am Shiva, I am Shiva of the form of Knowledge and Bliss.
Satyam, Jnanam, Anantam, Anandam, 
Sat-chit-ananda, Svayam Jyoti Prakasam,
Chidanandarupah Sivoham Sivoham.
Truth, knowledge, endless, bliss,
Existence-knowledge-bliss, self-luminous,
I am Shiva,  I am Shiva of the form of Knowledge and Bliss.
Kaivalya, Kevala, Kutastha, Brahma, 
Suddha, Siddha, Buddha, Sat-chit-ananda,
Chidanandarupah Sivoham Sivoham.
Immortality, alone, changeless, Self
Pure, perfect, illumined, existence-knowledge-bliss,
I am Shiva, I am Shiva of the form of Knowledge and Bliss.
Nirdosha, Nirmala, Vimala, Niranjana, 
Nitya, Nirakara, Nirguna, Nirvikalpa,
Chidanandarupah Sivoham Sivoham.
Without defects, pure, spotless,
Eternal, formless, without qualities, superconsciousness,
I am Shiva, I am Shiva of the form of Knowledge and Bliss.
Atman, Brahma Svarupa, Chaitanya-Purusha, 
Tejomaya, Ananda, ‘Tat-Tvam-Asi’ Lakshya,
Chidanandarupah Sivoham Sivoham.
Self, Supreme Self, consciousness,
Full of light, bliss, that which is indicated by
Tat-Tvam-Asi - Thou art That.
I am Shiva, I am Shiva of the form of Knowledge and Bliss.
‘Soham’, ‘Sivoham’, ‘Aham-Brahma-Asmi’ Mahavakya, 
Suddha, Sat-chit-ananda, Purna Para Brahma,
Chidanandarupah Sivoham Sivoham.
I am He, I am Shiva, I am Brahman,
Pure, existence-knowledge-bliss, all-full Self,
I am Shiva, I am Shiva of the form of Knowledge and Bliss.


Shiva Pratah Smarana Stotram

praataH smaraami bhavabhiitiharaM sureshaM
gaN^gaadharaM vR^ishhabhavaahanamambikesham.h .
saMsaararogaharamaushhadhamadvitiiyam.h .. 1

At morning, I remember Gaṅgādhara Śiva, Who absolves the fear of metempsychosis, Who rules over demi-gods, Who has a bull as vehicle, Who is the consort of Ambikā (Pārvatī), Who has a club, a spear, boon and Abhayamudrā in His hands, Who is Īśvara, Who is the medicine for the rebirth, and Who is unique.
praatarnamaami girishaM girijaardhadehaM
sargasthitipralayakaaraNamaadidevam.h .
vishveshvaraM vijitavishvamanobhiraamaM
saMsaararogaharamaushhadhamadvitiiyam.h .. 2

At morning, I salute Giriśa, Whose half-body is adorned by Girijā (Pārvatī), Who is the cause behind creation, maintenance and destruction, Who is the primordial noble One, Who rules over the world, Who conquered the world by His charm, Who is the medicine for the rebirth, and Who is unique.
praatarbhajaami shivamekamanantamaadyaM
vedaantavedyamanaghaM purushhaM mahaantam.h .
naamaadibhedarahitaM shhaDbhaavashuunyaM
saMsaararogaharamaushhadhamadvitiiyam.h .. 3

At morning, I adore Śiva, Who is unique, Who is immeasurable, Who is the primordial cause, Who is propagated by Vedānta (Upaniṣat), Who is faultless, Who is the greatest Puruṣa, Who is free from differences due to name etc., Who is free from six emotions and their derivatives, Who is the medicine for the rebirth, and Who is unique.
Translator: Animesh Kumar


Saturday, July 12, 2014

My Companion

By Mansur al-Hallaj (858 – 922), a Persian Sufi mystic.

You went away but remained in me
And thus became my peace and happiness.

In separation, separation left me
And I witnessed the Unknown.

You were the hidden secret of my longing,
Hidden deep within my conscience deeper than a dream.

You were my true friend in the day
And in darkness my companion.

Three Properties of Lovers

By Blessed Angela of Foligno (1248-1309), a Christian saint and great medieval female mystic.
From the ancient book "Of divine consolation of the Blessed Angela of Foligno", Chapter XXXIV.

THERE are three properties peculiar unto lovers of which;it is needful to know. Likewise certain signs of love, whereby each may know whether he be a true lover or not.

The first property is to be truly transformed in the will of the Beloved. To me it seemeth that His will is His life, which He showeth forth in His own self ; herein doth He show us poverty, suffering, and contempt, which we must all experience indeed, and when the soul is strengthened and practiced in these things neither vice nor temptation can enter into it.

The second property is to be transformed in the properties of the Beloved, of which I will at present mention three only. The first is love ; that is, to love all creatures according as is seemly. The second is to be humble and gentle. The third (which is given by God unto His lawful children) is steadfastness ; for the nearer the soul is unto God, the less doth it change in its own self. We are ashamed when we are moved by anything vile, and herein know we our great wretchedness.

The third property is to be wholly transformed in God, and then we are beyond all temptation. Then do we no longer live in ourselves, but in Him ; but when we fall back again into our misery we do beware of all creatures and of our own selves.

I pray you, keep control over yourselves and give not yourselves unto any creature, neither lend yourselves unto aught whatsoever; but give yourselves wholly unto Him who saith, " Thou shalt love the Lord with all thine heart, and with all thy mind, and with all thy soul, and with all the strength that thou hast."

Friday, July 11, 2014

Sri Chhinnamasta hridayam


shrIgaNeshAya namaH |

shrIpArvatyuvAcha |
shrutaM pUjAdikaM samyagbhavadvak{}trAb{}janiHsR^itam |
hR^idayaM chhinnamastaayaaH
shrotumichchhaami saampratam || 1||
OM mahaadeva uvaacha |
naadyaavadhi mayaa proktaM kasyaapi praaNavallabhe
yatvayaa paripR^iShTo.ahaM vakShye priityai tava priye || 2||
OM asya shrIchhinnamastaahR^idayastotramantrasya bhairava R^iShiH \, samraaT chhandaH \, chhinnamastaa devataa \, hUM biijam \,
OM shaktiH \, hrIM kIlakaM \, shatrukShayakaraNArthe pAThe viniyogaH ||
OM bhairavaR^iShaye namaH shirasi |
OM samrATchhandase namo mukhe |
OM chhinnamastAdevatAyai namo hR^idi |
OM hUM bIjAya namo guhye |
OM OM shaktaye namaH pAdayoH |
OM hrIM kIlakAya namo nAbhau |
OM viniyogAya namaH sarvA~Nge |
iti R^iShyAdinyAsaH |
OM OM a~NguShThAbhyAM namaH |
OM hUM tarjanIbhyAM namaH |
OM hrIM madhyamAbhyAM namaH |
OM aiM anAmikAbhyAM namaH |
OM klIM kaniShThikAbhyAM namaH |
OM hUM karatalakarapR^iShThAbhyAM namaH |
iti karanyAsaH |
OM OM hR^idayAya namaH |
OM hUM shirase svAhA |
OM hrIM shikhAyai vaShaT |
OM aiM kavachAya hum |
OM klIM netratrayAya vauShaT |
OM hUM astrAya phaT |
iti hR^idayAdiShaDa~NganyAsaH |
raktAbhAM raktakeshIM karakamalalasatkartrikAM kAlakAntiM
vichchhinnaatmIyamuNDAsR^igaruNabahulodagradhArAM pibantIm |
vighnAbhraughaprachaNDashvasanasamanibhAM sevitAM siddhasa~NghaiH
padmAkShIM chhinnamastAM chhalakaraditijachchhedinIM sa.nsmarAmi ||
iti dhyAnam |
vande.ahaM chhinnamastaaM tAM chhinnamuNDadharAM parAm chhinnagrIvochchhaTAchchhannAM kShaumavastraparichchhadAm || 2||
sarvadA surasa~Nghena sevitA~NghrisaroruhAm |
seve sakalasampattyai chhinnamastaaM shubhapradAm || 3||
yaj~nAnAM yogayaj~nAya yA tu jAtA yuge yuge |
dAnavAntakarIM devIM chhinnamastAM bhajAmi tAm || 4||
vairochanIM varArohAM vAmadevavivarddhitAm |
koTisUryyaprabhAM vande vidyudvarNAkShimaNDitAm || 5||
nijakaNThochchhaladraktadhArayA yA muhurmuhuH |
yoginIstarpayantyugrA tasyAshcharaNamAshraye || 6||
hUmityekAkSharaM mantraM yadIyaM yuktamAnasaH |
yo japettasya vidveShI bhasmatAM yAti tAM bhaje || 7||
hUM svAheti manuM samyagyaH smaratyartimAnnaraH |
chhinatti chchhinnamastaayA tasya bAdhAM namAmi tAm || 8||
yasyAH kaTaakShamAtreNa krUrabhUtAdayo drutam |
dUrataH sampalAyante chchhinnamastaaM bhajAmi tAm || 9||
kShititalaparirakShAkShAntaroShA sudakShA
chhalayutakhalakakShAchchhedane kShAntilakShyA |
kShitiditijasupakShA kShoNipAkShayyashikShA
jayatu jayatu chAkShA chchhinnamastAribhakShA || 10||
kalikaluShakalAnAM karttane kartrihastA
surakuvalayakAshA mandabhAnuprakAshA |
jayatu jayatu kAlI chchhinnamastaa karAlI || 11||
bhavabhavavibhavAnAM bhAraNodbhAtabhUtiH |
dvijakulakamalAnAM bhAsinI bhAnumUrti
bhavatu bhavatu vANI chchhinnamastaa bhavAnI || 12||
mama ripugaNamAshu chchhettumugraM kR^ipANaM
sapadi janani tIkShNaM chhinnamuNDaM gR^ihANa |
bhavatu tava yasho.alaM chhindhi shatrUnkhalAnme
mama cha paridisheShTaM chhinnamaste kShamasva || 13||
chhinnagrIvA chhinnamastA chhinnamuNDadharA.akShatA |
kShodakShemakarI svakShA
kShoNiishAchchhAdanakShamA || 14||
vairochanI varArohA balidAnapraharShitA |
balipUjitapAdAb{}jA vAsudevaprapUjitA || 15||
iti dvAdashanAmAni chchhinnamastApriyANi yaH |
smaretprAtaH samutthAya tasya nashyanti shatravaH || 16||
yAM smR^itvA santi sadyaH sakalasuragaNAH sarvadA sampadADhyAH
shatruuNAM sa~NghamAhatya vishadavadanAH svasthachittAH shrayanti |
tasyAH sa~NkalpavantaH sarasijacharaNAM satataM
sa.nshrayanti sA.a.adyA shrIshAdisevyA suphalatu sutaraM chhinnamastaa prashastA || 17||
idaM hR^idayamaj~nAtvA hantumichchhati yo dviSham |
kathaM tasyAchiraM shatrurnAshameShyati pArvati || 18||
yadIchchhennAshanaM shatroH shIghrametatpaThennaraH |
chhinnamastaa prasannaa hi dadAti phalamiipsitam || 19||
shatruprashamanaM puNyaM samIpsitaphalapradam |
AyurArogyadaM chaiva paThatAM puNyasAdhanam || 20||

|| iti shrInandyAvarte mahAdevapArvatIsa.nvAde
shrIchhinnamastAhR^idayastotraM sampuurNam ||

Thursday, July 10, 2014

Better Than a Thousand Words

The Dhammapada, Chapter 8

Better than a thousand meaningless words
is one sensible word if hearing it one becomes peaceful.
Better than a thousand meaningless verses
is one word of verse if hearing it one becomes peaceful.
Better than reciting one hundred verses of meaningless words
is one poem if hearing it one becomes peaceful.

If a person were to conquer in battle
a thousand times a thousand people,
if another conquers oneself,
that one is the greatest conqueror.

Conquering oneself is better than conquering other people;
not even a god, a spirit, nor Mara with Brahma,
could turn into a defeat the victory
of one who always practices the discipline of self-control.

If a person month after month for a hundred years
should sacrifice with a thousand offerings,
and if but for one moment that person paid reverence
to one whose soul is grounded in knowledge,
better is that reverence than a hundred years of sacrifices.

If a person for a hundred years
should worship Agni in the forest,
and if but for one moment that person paid reverence
to one whose soul is grounded in knowledge,
better is that reverence than a hundred years of worship.

Whatever a person sacrifices in this world
as an offering or as an oblation
for a whole year in order to gain merit,
the whole of it is not worth a quarter.
Reverence shown to the virtuous is better.
To the one who always reveres and respects the aged,
four things increase: life, health, happiness, and power.

Better than a hundred years
lived in vice and unrestrained
is living one day if a person is virtuous and contemplative.
Better than a hundred years
lived in ignorance and unrestrained
is living one day if a person is wise and contemplative.

Better than a hundred years
lived in idleness and weakness
is living one day if a person courageously makes effort.

Better than a hundred years
of not perceiving how things arise and pass away
is living one day if a person
does perceive how things arise and pass away.

Better than a hundred years
of not perceiving immortality
is living one day if a person does perceive immortality.

Better than a hundred years
of not seeing the supreme path
is living one day if a person does see the supreme path.

Wednesday, July 9, 2014

On the Way

By Khwaja Moinuddin Chishti (1141-1236), the great Sufi saint.

The traveler is constantly on the way to perfection, that is, so long as he is progressing in the Way, he is in hope of perfection. There is the traveler, the standstill, and the retreater. The traveler is the one who treads the Path; the standstill is the one who stops along the Way. Every time the traveler lapses in his obedience, he becomes stationary. If he quickly resumes his work and repents, then he may again become a traveler. If, God forbid, he remains at a standstill, then he may become a retreater or backslider.

First there is thought, that is, it is the first thing to enter the heart. After that comes resolve, that is, a person fixes his heart on that thought. Finally, there is action, that is, a person implements that resolve. For ordinary people as long as they do nothing, they obtain no result, but for the elect, even to consider doing something is to be held accountable for it. A member of the elect should flee to God every moment of his life: since thought, resolve, and action are all the Creation of God, he should seek refuge in God under all circumstances.

Aatini al-Nay - Give Me the Flute

Lyrics: Kahlil Gibran
Music: Najib Hankash
Singer: Fairuz

Give me the flute, and sing 
immortality lies in a song 
and even after we've perished 
the flute continues to lament 
have you taken refuge in the woods
away from places like me 
 followed streams on their courses
and climbed up the rocks.
Did you ever bathe in a perfume 
and dry yourself with a light 
drink the dawn as wine
rarefied in goblets of ether 
give me the flute then and sing 
the best of prayer is song
and even when life perishes
the flute continues to lament 
have you spent an evening 
as I have done
 among vines 
where the golden candelabra
clusters hang down 
did you sleep on the grass at night 
and let space be your blanket 
abstaining from all that will come 
forgetful of all that has passed 
give the flute then and sing 
in singing is Justice for the heart
and even after every guilt 
has perished
 the flute continues to lament 
give the flute and sing 
forget illness and its cure 
people are nothing but lines
  which are scribbled on water.

Tuesday, July 8, 2014

Jayati Mahakali

Sri Kali Ma's Chalisa

Victory to you, O Mahakali! Victory to you, O primordial source of all beings! Victory to you, O formidable-looking goddess, who are renowned as the mother of the world!
Victory, all victory to you, O great goddess Mahakalika, of terrible and frightening aspect! Victory to you, O Moon on the locks of Shiva who are ever adored by gods, men, hermits and devotees.
Victory, all victory to you. O consort of Rudra; you are fearsome to look at and prefer a drink of hot blood; you are described as having a sword in your hallowed hand and as one who fills her cranial bowl with the blood of her victims.
Glory, glory to you, O Kali, the bearer of a cranial bowl and a sword in your hands. Victory to you, O terrible Delusion, the might of Rudra and the very death of Death.
O Mother, it is for the slaughter of the demons Madhu and Kaitabha that you appeared from the body of Hari. O Mother, your dark form radiant as the sun looks so splendidly winsome that the god of beauty himself cannot but succumb to its charm.
You are ten-faced with thirty attractive eyes, the crescent moon and a lovely coronet on your head. O Divine mother; who can describe your comeliness and your dark hair like massed clouds?
The beauty of the wreath made of your victims' skulls looks splendid as do the weapons and missiles in all your ten hands. You carry a cranial bowl, a sword, a three-pronged trident, an axe, a club, a disc, a bow and a conch, all in their proper places.
The beautiful skirt made of he severed arms of your enemies looks so becoming like the sacred ornaments adorning every part of your body. Your ten dread feet are all smeared with blood and your long tongue sticks out, rendering your appearance frightening.
When, O Mother, you laugh aloud, the earth shivers (like one suffering from shaking chills). Blessed are you, O Primordial Energy and foster-mother of the world, you are the presiding deity of Doom (who causes universal destruction).
O Mother Kali! It is your divine feet that made Shiva's appearance possible in the world; you have long protruding tongue and a frightening look. Blessed, all blessed are you O Mother Kali of Calcutta, who are thousand-armed and who have your abode in Shivapura.
O Kali, as Sita you were instrumental in bringing about Ravana's destruction and Raghupati's victory which, appearing became amorous of the Lord's feet. You assumed manifold forms for the well being peace and happiness of the world.
You manifested yourself in the form of Krishna and let your sword be mysteriously transformed into a flute in his hand. Sometimes you take on the form of Vishnu with his four arms, at other times of one (Durga, for example) having eight arms, at still other one having ten or eighteen arms.
You sometimes appear with thirty-two arms, at other times with just the double this number, and at still others you multiply your arms into a thousand in order to slay your enemies. You are the very power of Hari invoked with prayer at midnight; you have long sharp fangs and a protruding tongue showing your blood-thirsty and fearsome nature.
You are furious combatant with a sword in your hand (you are usually shown on the battlefield or in a cremation ground where you sit on a corpse surrounded by jackals and goblins); you are at once soothing like the moon and fearsome like Rudra and the slayer of the wicked. You are a sublime as a hundred-peaked mountain and a primordial deity of black or dark complexion. You dwell amongst dark, untrodden caverns.
You are the original mother (of all beings) and at the dame time a dread deity with human heads for your garland; you are the very slayer of Kansa and subduer of ghosts and goblins; you are yourself Bhadrakali, a dweller on Kailasha and one who thirsts for the blood of the wicked.
Again and again you strike off the heads of your enemies (with your lashing sword) and fill your cranial bowl with blood (oozing from corpses). You gorge yourself on the demon host one after another and rushing on and on shed their wicked blood.
Blessed, blessed, blessed are you, O Mother Kali, who cause your enemies to lick the dust one after another. I entreat you, O mother, to fulfil your votary's expectations and grant him your favour.
I am in a perilous predicament O Mother, and know not whom to call for help. I am being pursued on the rough roads of life by four robbers who are bent upon turning me against the Lord of the house of Raghu Rama.
These are my prime enemies, the sovereign lords of all the deadly evils; lust, anger, infatuation and avarice. If you overthrow them (and abandon me not to my troubles), I would be blessed with devotion to the enemy of Mura, namely, Lord Krishna.
I also urge you, Mother, to put an end to the unending string of the wicked (bent on vexing me) immediately. All those wicked souls, who are confirmed sinners, evil-doers, mean and suffer from idle volubility and vain chattering:
Those who cause vexation without being provoked and who render all religious observances and propitious activities fruitless, you pick up, O Mother and slaughter them without delay; let not this prayer of your son go in vain.
I entreat you, O Mother, to reveal yourself as the power of Indra and display your wondrous might. Slay the villains promptly without further delay.
Fill the homes of your devotees with peace, happiness and prosperity so that this countryside becomes a seat of growing exultation and felicity. Sundardasa bows to you again and again, O Mother, and supplicates you to fulfill his expectations.

Monday, July 7, 2014

Sri Samba Sadashiva Aksharamala

atha shrii sAMba sadAshiva akSharamAlAstavaH

sAMba sadAshiva sAMba sadAshiva |
sAMba sadAshiva sAMba shiva ||
adbhutavigraha amarAdhIshvara
agaNita guNagaNa amR^ita shiva \- hara \- sAMba
AnandAmR^ita AshritarakShaka
AtmAnanda mahesha shiva \- hara \- sAMba
indukalAdara indrAdipriya
sundararUpa suresha shiva \- hara \- sAMba
Isha suresha mahesha janapriya
keshava sevita kIrti shiva \- hara \- sAMba
uragAdipriya uragavibhUShaNa
narakavinAsha natesha shiva \- hara \- sAMba
UrjitadAna vanAsha parAtpara
ArjitapApavinAsha shiva \- hara \- sAMba
R^igvedashruti mauli vibhUShaNa
ravi chandrAgnitrinetra shiva \- hara \- sAMba
R^IpanAmAdi prapaJNchavilakShaNa
tApanivAraNa tatva shiva \- hara \- sAMba
L^illisvarUpa sahasrakarottama
vAgIshvara varadesha shiva \- hara \- sAMba
L^ItAdhIshvara rUpapriya hara
vedAntapriya vedya shiva \- hara \- sAMba
ekAneka svarUpa sadAshiva
bhogAdipriya pUrNa shiva \- hara \- sAMba
aishvaryAshraya chinmaya chidghana
sachchidAnanda suresha shiva \- hara \- sAMba
oN^kArapriya uragavibhUShaNa
hrI.nN^kArapriya Isha shiva \- hara \- sAMba
aurasalAlita antakanAshana
gaurisameta girIsha shiva \- hara \- sAMba
aMbaravAsa chidaMbara nAyaka
tuMburu nArada sevya shiva \- hara \- sAMba
AhArapriya aShTa digIshvara
yogihR^idi priyavAsa shiva \- hara \- sAMba
kamalApUjita kailAsapriya
karuNAsAgara kAshi shiva \- hara \- sAMba
khaDgashUla mR^iga TaN^kadhanurdhara
vikramarUpa vishvesha shiva \- hara \- sAMba
ga.ngA girisuta vallabha shaN^kara
gaNahita sarvajanesha shiva \- hara \- sAMba
ghAtakabha.njana pAtakanAshana
dInajanapriya dIpti shiva \- hara \- sAMba
N^AntAsvarUpAnanda janAshraya
vedasvarUpa vedya shiva \- hara \- sAMba
chaNDavinAshana sakalajanapriya
maNDalAdhIsha mahesha shiva \- hara \- sAMba
chhatrakirITa sukuNDala shobhita
putrapriya bhuvanesha shiva \- hara \- sAMba
janmajarA mR^ityvAdi vinAshana
kalmaSharahita kAshi shiva \- hara \- sAMba
jhaN^kArapriya bhR^i.ngiriTapriya
oN^kAreshvara vishvesha shiva \- hara \- sAMba
j~nAnAj~nAna vinAshana nirmala
dInajanapriya dIpti shiva \- hara \- sAMba
TaN^kasvarUpa sahasrakarottama
vAgIshvara varadesha shiva \- hara \- sAMba
ThakkAdyAyudha sevita suragaNa
lAvaNyAmR^ita lasita shiva \- hara \- sAMba
DaMbhavinAshana DiNDimabhUShaNa
aMbaravAsa chideka shiva \- hara \- sAMba
Dha.nDha.nDamaruka dharaNInishchala
Dhu.nDhivinAyaka sevya shiva \- hara \- sAMba
NANAmaNigaNa bhUShaNanirguNa
natajanapUta sanAtha shiva \- hara \- sAMba
tatvamasyAdi vAkyArtha svarUpa
nityasvarUpa nijesha shiva \- hara \- sAMba
sthAvaraja.ngama bhuvanavilakShaNa
tApanivAraNa tatva shiva \- hara \- sAMba
dantivinAshana dalitamanobhava
chandana lepita charaNa shiva \- hara \- sAMba
dharaNIdharashubha dhavalavibhAsita
dhanadAdipriya dAna shiva \- hara \- sAMba
nalinavilochana naTanamanohara
alikulabhUShaNa amR^ita shiva \- hara \- sAMba
pArvatinAyaka pannagabhUShaNa
paramAnanda paresha shiva \- hara \- shAMba
phAlavilochana bhAnukoTiprabha
hAlAhaladhara amR^ita shiva \- hara \- sAMba
bandhavimochana bR^ihatIpAvana
skandAdipriya kanaka shiva \- hara \- sAMba
bhasmavilepana bhavabhayamochana
vismayarUpa vishvesha shiva \- hara \- sAMba
manmathanAshana madhurAnAyaka
mandaraparvatavAsa shiva \- hara \- sAMba
yatijana hR^idayAdhinivAsa
vidhiviShNvAdi suresha shiva \- hara \- sAMba
laN^kAdhIshvara suragaNa sevita
lAvaNyAmR^ita lasita shiva \- hara \- sAMba
varadAbhayakara vAsukibhUShaNa
vanamAlAdi vibhUSha shiva \- hara \- sAMba
shAnti svarUpAtipriya sundara
vAgIshvara varadesha shiva \- hara \- sAMba
ShaNmukhajanaka surendramunipriya
ShADguNyAdi sameta shiva \- hara \- sAMba
sa.nsArArNava nAshana shAshvata
sAdhujana priyavAsa shiva \- hara \- sAMba
harapuruShottama advaitAmR^ita
muraripusevya mR^idesha shiva \- hara \- sAMba
lAlita bhaktajanesha nijeshvara
kAlinaTeshvara kAma shiva \- hara \- sAMba
kShararUpAbhi priyAnvita sundara sAkShAt.h
svAminnaMbA sameta shiva \- hara \- sAMba
sAMba sadAshiva sAMba sadAshiva
sAMba sadAshiva sAMba shiva


Sunday, July 6, 2014

Deus absconditus et incomprehensibilis

Martin Luther referred to the numinous as the deus absconditus et incomprehensibilis, the hidden and incomprehensible God. And I think, it is not refusal, but paradoxical approach to understanding. A wide variety of religious, mystical or historical figures have tried to put into words their experience of the numinous. But the general in them is impossibility to state it. In the 1st century St. Paul spoke of it as "the peace which passes all understanding." In the 14th century Meister Eckhart described it as the "primal bottom" grounding the soul.

"We make assertions and denials of what is next to it, but never of it, for it is both beyond every assertion, being the perfect and unique cause of all things, and, by virtue of its preeminently simple and absolute nature, free of every limitation, beyond every limitation ; it is also beyond every denial." --- Pseudo-Dionysius the Areopagite

"Beyond this enjoys 'stations' and 'states' with The God Most High which are difficult to describe. Indeed some speak of them as 'isolation' and 'identity', and some speak of a divine indwelling in the soul. Anyone who is not firmly grounded in this science and is visited by such an ecstasy, cannot give a full description of what he experiences. Whatever he says sounds like plain infidelity." --- Al-Ghazâlî

Jesus said : "If those who lead You say to You : 'See, the Kingdom is in heaven !', then the birds of the sky will be there before You. If they say to You, 'It is in the sea !', then the fish will be there before You. But the Kingdom is inside You and outside You. --- Gospel of Thomas

"There the eye goes not ; Speech goes not, nor the mind. We know not, we understand not how one would teach It. Other, indeed, is It than the known, and moreover above the unknown. Thus have we heard of the ancients who to us have explained It." --- Kena Upanishad (first khanda, 3)

The Stone Lion’s Roar

One of the most famous monks in all of Thailand visited Zen Master Dongsan. The great Korean Zen Master
warmly received the guest, saying, “When I went to your country, you gave to me many beautiful presents and did many kind deeds for me, so today, I would like to give you a present.” He then pointed to a large stone lion and said, “Do you see this lion?” “Yes” “Do you hear the lion’s roar?” The monk was completely dumfounded and could not answer. Zen Master Dongsan said, “That is my present to you.”

Saturday, July 5, 2014

Rahu Stotram

atha rAhustotraprArambhaH |
OM asya shrI rAhustotramahAmantrasya vAmadeva R^iShiH |
anuShTupchChandaH | rAhurdevatA |
rAhuprasAdasiddhyarthe jape viniyogaH |
kAshyapa uvAcha |
shR^iNvantu munayaH sarve rAhuprItikaraM stavam |
sarvarogaprashamanaM viShabhItiharaM param || 1||
sarvasampatkaraM chaiva guhyametadanuttamam |
AdareNa pravakShyAmi shrUyatAmavadhAnataH || 2||
rAhuH sUryaripushchaiva viShajvAlI bhayAnanaH |
sudhAMshuvairiH shyAmAtmA viShNuchakrAhito balI || 3||
bhujageshastIkShNadaMShTraH krUrakarmA grahAdhipaH |
dvAdashaitAni nAmAni nityaM yo niyataH paThet || 4||
japtvA tu pratimAM raMyAM sIsajAM mAShasusthitAm |
nIlairgandhAkShataiH puShpaiH bhaktyA sampUjya yatnataH
vidhinA vahnimAdAya dUrvAnnAjyAhutIH kramAt|
tanmantreNaiva juhuyAdyAvadaShTottaraM shatam || 6||
hutvaivaM bhaktimAn rAhuM prArthayedgrahanAyakam |
sarvApadvinivR^ityarthaM prA~njaliH praNato naraH || 7\\
rAho karALavadana ravichandrabhaya~Nkara |
tamorUpa namastubhyaM prasAdaM kuru sarvadA || 8||
simhikAsuta sUryAre siddhagandharvapUjita |
siMhavAha namastubhyaM sarvAnrogAn nivAraya || 9||
kR^ipANaphalakAhasta trishUlin varadAyaka |
garaLAtigarALAsya gadAnme nAshayAkhilAn || 10||
svarbhAno sarpavadana sudhAkaravimardana |
surAsuravarastutya sarvadA tvaM prasIda me || 11||
iti samprArthito rAhuH duShTasthAnagato.api vA |
suprIto jAyate tasya sarvAn rogAn vinAshayet || 12||
viShAnna jAyate bhItiH mahArogasya kA kathA |
sarvAn kAmAnavApnoti naShTaM rAjyamavApnuyAt || 13||
evaM paThedanudinaM stavarAjametaM martyaH prasanna hR^idayo vijitendriyo yaH |
ArogyamAyuratulaM labhate suputrAnsarve grahA viShamagAH suratiprasannAH || 14||

iti rAhustotraM sampUrNam |

Famous Rahu stotra from Skanda Purana is here

Friday, July 4, 2014

The Green

By Jalāl ad-Dīn Muhammad Rūmī 

There was a long drought. Crops dried up.
The vineyard leaves turned black.

People were gasping and dying like fish
thrown up on shore and left there.
But one man was always laughing and smiling.

A group came and asked,
"Have you no compassion for this suffering?"

He answered, "To your eyes this is a drought.
To me, it is a form of God's joy.

Everywhere in this desert I see green corn
growing waist high, a sea-wilderness
of young ears greener than leeks.

I reach to touch them.
How could I not?

You and your friends are like Pharaoh
drowning in the Red Sea of your body's blood.
Become friends with Moses, and see this other river water."

When you think your father is guilty of an injustice,
his face looks cruel. Joseph, to his envious brothers,
seemed dangerous. When you make peace with your father,
he will look peaceful and friendly. The whole world
is a form for truth.
When someone does not feel grateful
to that, the forms appear to be as he feels.
They mirror his anger, his greed, and his fear.
Make peace with the universe. Take joy in it.

It will turn to gold. Resurrection
will be now. Every moment,
a new beauty.

And never any boredom!
Instead this abundant, pouring
noise of many springs in you ears.

The tree limbs will move like people dancing,
who suddenly know what the mystical life is.

The leaves snap their fingers like they're hearing music.
They are! A sliver of a mirror shines out
from under a felt covering. Think how it will be
when the whole thing is open to the air and the sunlight!

There are some mysteries that I'm not telling you.
There's so much doubt everywhere, so many opinions
that say, "What you announce may be true
in the future, but not now."
But this form of universal truth that I see says,
This is not a prediction. This is here
in this instant, cash in the hand!

This reminds me of the sons of Uzayr, who were out on the road looking for their father.
They had grown old, and their father had miraculously grown young! They met him and asked, " Pardon us, sir, but have you seen Uzayr? We heard that he's supposed to be coming along this road today."

"Yes," said Uzayr, "he's right behind me." One of the sons replied, "That's good news!"

The other fell on the ground.
He had recognized his father.

"What do you mean news! We're already inside
the sweetness of his presence."

To your minds there is such a thing as news,
whereas to the inner knowing, it's all
in the middle of its happening.

To doubters, this is pain.
To believers, it's gospel.
To the lover and the visionary,
it's life as it's being lived!

The rules of faithfulness
are just the door and the doorkeeper.
They keep the presence from being interrupted.

Being unfaithful is like the outside of a fruit peeling.
It's dry and bitter because it's facing away from the center.
Being faithful is like the inside of the peeling, wet and sweet.
But the place for peelings is the fire.
The real inside is beyond "sweet" and "bitter."
It's the source of deliciousness.

This can't be said. I'm drowning in it!

Turn back! And let me cleave a road through water
like Moses. This much I will say,
and leave the rest hidden:

Your intellect is in fragments, like bits of gold
scattered over many matters. You must scrape them
together, so the royal stamp can be pressed into you.

Cohere, and you'll be as lovely as Samarcand
with its central market, or Damascus. Grain by grain,
collect the parts. You'll be more magnificent
than a flat coin. You'll be a cup
with carvings of the king
around the outside.

The Friend will become bread and spring water for you,
a lamp and a helper, your favorite dessert
and a glass of wine.
Union with that one
is grace. Gather the pieces,
so I can show you what is.

That's what talking is for,
to help us to be One. Manyness
is having sixty different emotions.
Unity is peace, and silence.

I know I ought to be silent,
but the excitement of this keeps opening
my mouth as a sneeze or yawn does.

Muhammad says, I ask forgiveness seventy times a day, and I do the same. Forgive me. Forgive my talking
so much. But the way God makes mysteries manifest quickens and keeps the flow of words in me continual.

A sleeper sleeps while his bedclothes drink in the river water. The sleeper dreams of running around
looking for water and pointing in the dream to mirages, "Water! There! There!" It's that There! that keeps him asleep. In the future, in the distance, those are illusions. Taste the here and the now of God.

This present thirst is your real intelligence,
not the back-and-fourth, mercurial brightness.
Discursiveness dies and gets put in the grave.

This contemplative joy does not.
Scholarly knowledge is a vertigo,
an exhausted famousness.
Listening is better.

Being a teacher is a form of desire,
a lightning flash. Can you ride to Wahksh,
far up the Oxus River, on a streak of lightning?

Lightning is not guidance.
Lightning simply tells the clouds to weep.
Cry a little. The streak-lightning of our minds
comes so that we'll weep and long for our real lives.

A child's intellect says, "I should go to school."
But that intellect cannot teach itself.

A sick person's mind says, "Go to the doctor."
but that doesn't cure the patient.

Some devils were sneaking up close to heaven trying to hear the secrets, when a voice came, "Get out of here. Go to the world. Listen to the prophets!"
Enter the house through the door.
It's not a long way. You are empty reeds, but you can become sugarcane again, if you'll listen to the guide.

When a handful of dirt was taken from the hoof print of Gabriel's horse and thrown inside the golden calf,
the calf lowed! That's what the guide can do for you. The guide can make you live.

The guide will take your falcon's hood off.
Love is the falconer, your king.

Be trained by that. Never say, or think,
"I am better than ... whoever."

That's what Satan thought.
Sleep in the spirit tree's peaceful shade,
and never stick your head out from that green.

---translated by Coleman Banks

Thursday, July 3, 2014

Kundalini Stavah

Rudrayāmalottara-tantrasya Kuṇḍalinī-stavaḥ.
Hymn to the Kundalinī from Rudra Yamala Tantra, ch.VI.
Translation by Christopher D. Wallis.

janmoddhāra-nirīkṣaṇīha taruṇī vedādibījādimā |
nityaṃ cetasi bhāvyate bhuvi kadā sad-vākya-sañcāriṇī |
māṃ pātu priya-dāsa-bhāvaka-padaṃ sa”nghātaye śrīdharā |
dhātri tvaṃ svayam ādideva-vanitā dīnātidīnaṃ paśum || 6.29 ||

You are always looking to rescue (spiritual seekers) in this world from the cycle of birth and death. You are the ever-young yet ancient origin of the Vedas and other scriptures, as well as the seed-mantras. One ought to contemplate you always in the mind. On rare/extraordinary occasions, you transmit true teachings to earth. O Creator/Creatrix! You yourself are the beloved wife of the primordial God, bearer of beauty and auspiciousness: please protect me, a bound soul, more wretched than the wretched. Raise me to a position whereby I might relish being your beloved servant, that I may (one day) be united with you.
raktābhāmṛtacandrikā lipimayī sarpākṛtir nidritā |
jāgrat-kūrma-samāśritā bhagavati tvaṃ māṃ samālokaya |
māṃsodgandha-kugandha-doṣa-jaḍitaṃ vedādi-kāryānvita.m|
svalpānyāmala-candra-koṭi-kiraṇair nityaṃ śarīraṃ kuru || 6.30 ||

You have a red lustre and you are nectarean moonlight. You have the form of the (Sanskrit) letters. Asleep, you have the shape of a coiled serpent. Waking, you enter the kūrma-nādī. O blessed Goddess, look at me! This body is inert and flawed by its bad odors, odors arising from the flesh. With millions of exceedingly pure moonbeams, forever endow it with the fruits of Vedic and (Tantric) rites.
siddhārthī nija-doṣa-vit sthala-gatir vyājīyate vidyayā |
kuṇḍalyākula-mārga-mukta-nagarī māyākumārgaḥ śriyā |
yadyevaṃ bhajati prabhāta-samaye madhyāhna-kāle’thavā |
nityaṃ yaḥ kula-kuṇḍalī-japa-padāmbhojaṃ sa siddho bhavet || 6.31 ||

A higher birth is achieved through wisdom; the city of the liberated ones on the path of embodiment is attained through the Kundalinī; the false path of māyā is vanquished through the radiantly powerful Goddess [śrī]. If one who wishes to attain perfection (through these means) yet knows his shortcomings regularly worships - at the time of early morning or at midday - the lotus words of the recitation of the Kula Kundalinī, he becomes a Siddha/successful in sādhanā.
Vāyvākāśa-catur-dale’tivimale vāñchā-phale mūlake |
nityaṃ samprati nitya-deha-ghaṭitā śāṅketitā-bhāvitā |
vidyā kuṇḍala-mālinī sva-jananī māyā kriyā bhāvyate |
yais taiḥ siddha-kulodbhavaiḥ praṇatibhiḥ sat-stotrakaiḥ śaṃbhubhiḥ || 6.32 ||

You are contemplated eternally in the four-petalled lotus at the root: that is the space of the winds and the fruit of all desires. You are contemplated at present in your conventional symbolic form that consists of an imperishable body. Those who are initiated into the family of Siddhas contemplate You as wisdom [vidyā], as a wreath of coils [/as the esteemed coiled one], as self-born, as the power of dualistic creation [māyā] and as the power of action [kriyā], with prostrations and with beneficent sacred hymns.
Dhātā-śaṅkara-mohinī tri-bhuvana-cchāyā-paṭodgāminī |
saṃsārādi-mahā-sukha-praharaṇī tatra sthitā yoginī |
sarva-granthi-vibhedinī sva-bhujagā sūkṣmātisūkṣmā parā |
brahma-jñāna-vinodinī kula-kuṭī vyāghātinī bhāvyate || 6.33 ||

Remaining there (in the mūlādhāra), that Yoginī enthralls even the Creator and Śiva. She draws a veil over the three worlds, then banishes it again. With the greatest of ease, she destroys samsāra [the cycle of worldliness] and the experience of being a samsārin [a bound worldling]. She is contemplated as: the One who pierces all the inner knots; the One whose stronghold is the body; the One who herself assumes the form of a serpent; the Supreme Goddess [Parā], subtler than the subtlest, who delights in the knowledge of the Absolute; the One who defeats ignorance.
vande śrī-kula-kuṇḍalī.m tri-valibhiḥ sāṅgaiḥ svayambhū-priyā.m|
prāviṣṭyāmbara-mārga-citta-capalā.m bālābalā.m niṣkalām |
yā devī paribhāti veda-vacanā saṃbhāvinī tāpinī |
iṣṭānāṃ śirasi svayambhu-vanitāṃ saṃbhāvayāmi kriyām || 34 ||

I bow to the sacred Kula Ku.n.dalī, who is the beloved of the Selfborn One due to her perfect form and her three folds. She has entered the sky-path of the central channel and yet She vibrates in the mind. She is a young woman, and yet she is formless. This Goddess shines, speaking knowledge; She is both creator and destroyer. I worship Her, the wife of the Self-born One, as the Power of Action at the start of all rites and undertakings.
vāṇī koṭi-mṛdaṅga-nāda-madanāli-śreṇi-koṭi-dhvaniḥ |
prāṇeśī rasa-rāśi-mūla-kamalollāsaika-pūrṇānanā |
āṣāḍhodbhava-megha-rāji-janita-dhvāntānanā sthāyinī |
mātā sā paripātu sūkṣma-pathagā māṃ yogināṃ śaṅkarī || 35 ||

That Goddess of Speech (Vānī) is as intoxicating as the sound of millions of drums; she vibrates like millions of swarms of female bees. She is the controller of prāna and the queen of my life. Her perfect face is comparable only to the blooming of a lotus rooted in an ocean of nectar. Her face is like the deep blue produced by the multitude of clouds appearing in the month of rains. She is the support of all. May that Mother, Who resides in the subtle path of the central channel and is beneficent to yogis, protect me thoroughly.
Tvām āśritya narā vrajanti sahasā vaikuṇṭha-kailāsayor |
Ānandaika-vilāsinīṃ śaśi-śatānandānanāṃ kāraṇām |
mātaḥ śrī-kula-kuṇḍali priya-kare kālī-kuloddīpane |
tat-sthānaṃ praṇamāmi bhadra-vanite mām uddhara tvaṃ paśum || 6.36 ||

Having taken refuge in You, people immediately go to Vaikuntha or Kailāsa. You revel only in bliss. Your face manifests the refreshing joy of a hundred moons. You are the Source.
O Mother, O Śrī Kula Kundalī, O auspicious consort, creator of affection, You Who inflame and inspire/empower the Family of Kālī, I bow to that place (where you dwell); rescue me, a bound soul.