Saturday, August 30, 2014

Vakratunda Ganesha Kavacham

mouli maheshaputro avyaadbhaalam paatu vinaayakaha |
trinetrah paatu me netre shoorpakarNo avatu shrutee || 1 ||
herambo rakshatu ghraaNam mukham paatu gajaananaha |
jivhaam paatu gaNesho me kanTham shreekanTha vallabhaha ||
skandhou mahaabalah paatu vighnahaa paatu me bhujou |
karou parashubhrut paatu hrudayam skandapoorvajaha || 3 ||
madhyam lambodarah paatu naabhim sindoora bhooshitaha |
jaghanam paarvateeputrah sakthinee paatu paashabhrut || 4 ||
jaanunee jagataam naatho janghe mooshaka vaahanaha |
paadou padmaasanah paatu paadaaho daitya darpahaa || 5 ||
ekadanto agratah paatu prushThe paatu gaNaadhipaha |
paashvaryoh modakaahaaro digvadikshu cha siddhidaha || 6 ||
vajratah tishThato vaapi jaagratah svapato ashnataha |
chaturthee vallabho devah paatu me bhukti muktidaha || 7 ||
idam pavitram stotram cha chaturthyaam niyatah paThet |
sindooraraktah kusumaih doorvayaa poojya vighnapam || 8 ||
raajaa raajasuto raajapatnee mantree kulam chalam |
tasyaavashyam bhaved vashyam vighnaraaja prasaadataha || 9 ||
sa mantra yantram yah stotram kare samlikhya dhaarayet |
dhana dhaanya samruddhih syaat tasya naah tyatra samshayaha || 10 ||
asya mantraha |
aim kleem hreem vakratunDaaya hum |
rasalaksham sadaikaagryah shaDanganyaasa poorvakam |
hutvaa tadante vidhivat ashTa dravyam payo ghrutam || 11 ||
yam yam kaamam abhidhyaayan kurute karma kinchana |
tam tam sarvam avaapnoti vakratunDa prasaadataha || 12 ||
bhrugu praNeetam yah stotram paThate bhuvi maanavaha |
bhavet vyaahat aishvaryah sa gaNesha prasaadataha || 13 ||
|| iti vakratunDa gaNesha kavacham sampoorNam ||


Friday, August 29, 2014

Ganesha and Moon

Certainly, you know these mythological stories about mutual relations of Sri Ganesh and the Moon. Now, I will not retell them but to think a little on their meaning. The symbol of the Moon, if carefully considered, is the most enigmatic one and the planet itself is not less so. Therefore here, I can state some personal thoughts only about symbolism in this concrete mythology (similar post Ganesha and Swastika or Ganesha as Doorkeeper).

Generally, the Moon represents the mind, emotions, desires, imagination and memory. And it has huge influence on us. But these limited realities  are not able to explain what is Atman. The Moon laughing at Ganapati riding his rat is the limited intellect of a man facing the ultimate Truth. In the Brahmanda Purana, the Moon had lost her brightness because of a god's curse. In order to help the Moon to recover her light, Ganesh as Bhalachandra put her on his forehead as tilaka.
Despite her reflecting nature, the Moon symbol has great importance, mythological and personal. Really, the Moon does not shine with its own light but reflects the life-giving energy flowing from the Sun, and the flow of the Sun's rays is channeled through the Moon. So, it reflects the life-giving energy flowing from the Sun. The Moon and the Sun are considered the two eyes of the Universe.
So, it is possible to assume that these mystical relationships between Ganesha and the Moon represents the balance of the lunar and the solar in us. In interaction of these forces the mythological Soma is born. Simultaneously, Soma represents the Moon and the divine elixir of immortality. In the Aitareya Upanishad it is taught that Soma is the symbol of Ananda from which the mental being of man is drawn. As the lunar deity, Soma is expressed in man as his mentality. And it same time, it is a bridge between the mortal world and that of the gods. So, we cannot bypass the lunar in our aspiration of alliance with the solar. Lord Ganesha presides over the balance of these energies. After all, He personally is the same energy which is the reason for this Universe.With His grace we are blessed, we can sustain an attitude of balance, acting in and through the lunar while focusing our eyes upon the Sun.

May the blessings of Sri Ganesha be upon you all!
JAI SRI GANESHA !

Hidden Ganesha


Vakratunda Mahakaaya
Suryakoti Samaprabha
Nirvighnam Kuru Mey Deva
Sarva Kaaryeshu Sarvada
Ganesha is everywhere as the formless Divinity. But also, in his remarkable Divine lîlâ, He is everywhere in a set of magnificent form, in images or in sounds, in artificial constructions or natural phenomenas. Today, I simply want to show my humble photos where Ganesh hides for our joy. 
Darasuram
Goa
Matheran
Guwahati
Kalinjar
Maheshwar
Halebidu
Ellora

Khajuraho
Thanjore
Hampi
Madurai

We know that the symbols can to express the divine rather than words. Let us keep the deep symbolism in mind as we experience the omnipresent in the form of the elephant God, yet be fully aware that Ganesha is very much within us. This is the wisdom we should carry as we celebrate Ganesh Chaturthi.
Happy Ganesh Chaturthi!
Jai Sri Ganesha!

Thursday, August 28, 2014

Varaha Kavacham

Adhyam rangamithi proktham vimanam ranga samgnitham,
Sri mushnam, Venkatadri cha salagramam cha naimisam,
Thothadreem pushkaram chaiva nara narayanasramam,
Ashtou may murthaya santhi swayam vyaktha mahi thale.
Firstly the great temple called Sri Ranga, with Ranga there, Sri Mushnam, Thirupathi, SAlagramam, Naimisaranyam, Thiruneermalai, Pushkar and the asramam of Nara and Narayana, In the Badri hills are those eight temples where God came himself.
Sri Sutha:
Sri Rudra nirneetha murri guna sath sagara,
Santhushta paravathi praha sankaram, loka sankaram
Hearing the great story of Lord Vishnu, Who is the ocean of all good qualities, Parvathy who was extremely happy, asked Lord Shiva, the Shiva of the world.
Sri Parvathi Uvcha:
Sri Mushnesasya mahathmyam, varahasya mahathmana,
Sruthwa thrupthir na may jatha mana kouthuhalayathe,
Srothum thadheva mahathmyam, thasmad varnaya may puna
I was not contented by hearing the greatness of Sri Mushna, and the greatness of the Boar who was the great person, and my mind wants to hear more of that story of the greatness, and so please be kind enough to describe it again.
Sri Shankara Uvacha:
Srunu devi pravakshyami, Sri Mushnasya vaibhavam,
Yasya sravana mathrena maha papai pramuchyathe
Hear divine one, the greatness of Sri Mushnam, just hearing which all sins committed are destroyed.
Sarvesham eva theerthaanaam theertha rajo abhidheeyathe,
Nithya pushkarini naamni Sri Mushno ya cha varthathe,
Jatha sramapaha punya varahasrama varinaa
Among all sacred waters, it is called king of sacred waters, and is called Nithya Pushkarini and exists in Sri Mushnam, and it took birth from the sweat of Sri Varaha due to tiresomeness.
Vishnor angushta sam sparsanath punyadha khlau jahnavi,
Vishno sarvanga sambhootha, nithya pushkarinee shubha
The holy Ganga took birth from the thumb of Lord Vishnu, but the Nithya Pushkarinee originated from all over his body.
Maha nadhi sahasrena nithyadha sangadha shubha,
Sakruth snathwa vimukthagha, sadhyo yadi hare padam
All great sacred waters of rivers daily mix in this sacred water, and a devotee taking bath in this, surely reaches the feet of Lord Vishnu.
Thasya agneya bhage thu aswath chaya yodhake,
Snanam kruthwa pippalasya kruthwa cha abhi pradakshinam
Take bath in the Pushkarini in the shade of banyan tree,
Purify oneself internally and go round the banyan tree.
Drushtwa shwetha varaham cha masamekam nayedhyadhi,
Kala mruthyu vinirjithya, sriya paramaya suthaa
Once in a month see the white Varaha along with goddess Lakshmi, and the one who does this wins over untimely death.
Adhi vyadhi vinirmuktho graham peeda vivarjitha,
Bukthwa bhogan anekamscha mokshamanthe vrajeth druvam
He gets freedom from worries and diseases, gets rid of problems created by planets, He enjoys several types of pleasures, and in the end surely attains salvation.
Aswatha moole arka vare nithya pushksarini thate,
Varaha kavacham japthwa satha varam jithendriya
He who chants Varaha Kavacham one hundred times, in the roots of the banyan tree by the side of Pushkarini daily, would gain control over his sense organs.
Kshaya apasmara kushtadyai maha rogai pramuchyathe,
Varaha kavacham yasthu prathyaham padathe yathi
He who reads Varaha Kavacham daily himself would get cured of tuberculosis, epilepsy and leprosy
Shathru peeda vinirmuktho bhoopathithwam aapnuyath,
Likhithwa dharayedhyasthu bahu moole galedhava
He who writes it and wears in the neck or on the hand, would get freedom from enemies and get position equal to king.
Bhootha pretha pisachadhya yaksha gandharwa rakshasa,
Shathruvo gora karmano yea chanyai visha janthava,
Nashta dharpa vinasyanthi vidravanthi dhiso dasa
Devils ghouls, ghosts, yakshas, gandharwas, rakshasa, terrible enemies and other poisonous beings, originating from ten directions will perish.
Sri Parvathi Uvacha:
Thath broohi kavacham mahyam yena gupth jagathraye
SAnchareth deva van marthya sarva shathru vibheeshana,
Yen aapnothi cha samrajyam thanme broohi sada Shiva
Oh my Lord Shiva, Kindly tell me that very secret armour, which destroys enemies of devas as well as men,
And which can give them a country to rule.
Sri Shankara Uvacha:
Srunu kalyani vakshyami varakavacam shubham,
Yena guptho labeth marthyo vijayam sarva sampadam
Pleases hear Kalyani that holy armour of Varaha, which is secret and gives wealth and victory to humans.
Angarakshakaram punyam maha pathaka nasanam,
Sarva roga prasamanam, sarva durgrahanasanam
It protects our body, destroys great sins, cures all diseases and bad effects of all planets.
Visha abhichara kruthyadhi shatru peeda nivaranam,
Noktham kasyapi poorva hi gopyath gopyatharam yada
This cures poison, bad chants and trouble from enemies, and should be kept as more secret than a secret.
Varahena pura proktham mahyam cha parameshtine,
Yudheshu jayadham devi shathru peeda nivaranam
This place where Lord Varaha came at times of yore, is the one which gives victory and destruction of enemies.
Varaha kavachath guptho na shubham labhathe nara,
Varaha kavachasyasya rishir Brahma prakeerthitha
Varaha Kavacha which was composed by sage Brahma, even though extremely secret is being given to men.
Chandho anushtup thadha devo varaho bhoo parigraha,
Prakshalya padhou pani cha samyagachamya varina
Written in anushtup meter, its god is Varaha carrying earth, and should be canted after washing the feet and inner purification.
Kruthwa anga kara nyasa sa pavithra udang mukha,
Om bhoor bhuva suvarithi namo bhoo patha yepi cha
After doing the rituals of the hand and other organs, sitting in a clean place staring in front, the chant of OM, Bhoo,bhuva suva etc should be chanted.
Thatho bhagwathe paschad Varahaya namasthadha,
Yevam shadangam nyasam cha nyased anguleeshu kramath
After saluting God and touching the six organs in a proper manner, by the fingers Lord Varaha should be saluted.
Nama swethavarahaya maha kolaya bhoopathe,
Yagnangaya shubhangaya sarvagnaya paramathmane
Sthrvathundaya dheeraya para brahma swaroopine,
Vakra damshtraya nithyaya namo antharyamini kramath
Anguleeshu nyased vidhwan kara prashte thaleshvapi,
Dhyathwa Swethavaraham cha paschad mantra mudheerayath
"Salutations to the white boar, to the king who is the great boar, Who is part of the sacrifice, whose all body parts are holy, Who is the all knowing one and who is ultimate God, Who has fierce horn, Who is courageous, Who is of the form of ultimate, Who has slanted teeth, who is for ever and who is inside everything."
Saying this, the learned one touches different parts of the body by fingers, Meditates on the white boar and then starts the chanting of mantras.

Dhyanam
Om swetham varaha vapusham kshithi mudwarantham,
Sankhari sarva varada abhaya yuktha bahum,
Dhyayen nirjaischa thanubhi sakalai roopetham,
Poorna vibhum sakala vanchitha sidhaye ajam
Meditating on the white God Varaha, Who holds the earth aloft and gives protection, Who is armed with conch wheel, Who shows the sign of protection by his hand, And who is the complete God, would fulfill all one's wishes.
Varaha poorvatha pathu, dakshine dandakanthaka,
Hiranyaksha hara pathu paschima gadayayudha
Let my east be protected by Lord Varaha,
Let my south be protected by him, Who is end of terrible beings,
And let my west be protected by the holder of Mace,
Who killed the rakshasa called Hiranyaksha.
Uthare bhoomi hrud pathu agasthadvayu vahana,
Oordhwa pathu hrishikeso digvidikshu gada dhara
Let my north be protected by he, who recovered earth,
Let the place under me be protected by he who rides the wind,
Let Lord Hrishikesa armed with mace protect the top.
Pratha pathu prajanadha, kalpakruth sangame avathu,
Madyahne vajra kesasthu, sayahne sarva poojitha
In the morning let me be protected by lord of people,
Who has been protecting them for ages,
Let the diamond haired one protect me in the noon,
And he who is worshipped by every one protect me in the evening.
Pradoshe pahu padmaksho, rathrou Rajeeva lochana,
Niseendra garvaha pathu pathusha parameshwara
Let me be protected by lotus eyed one during dusk,
Let the lotus eyed one protect me at night,
And let the God of everything protect me at mid night.
Adavyam agraja pathu, gamena garudasana,
Sthale pathu maha theja, jale pathu avani pathi
Let me protected in the forest by the elder God,
Let he who rides the eagle protect while I am moving,
Let the one with great shine protect me on the land,
And let God of earth protect me in water.
Gruhe pathu gruhadyaksho, padmanabha purovathu,
Jillika varada pathu swagrame karunakara
Let the presiding deity of home protect me at home,
Let he who has lotus in belly protect me inside the town,
Let the merciful protector who plays music protect me in village.
Ranagre daithyaha pathu, vishame pathu chakra bruth,
Rogeshu vaidyarajasthu, kolo vyadheeshu rakshathu
In the battle field let the victor over rakshasas protect me,
When I am in trouble the holder of wheel protect me,
Let the king of doctors who has taken the form of a boar,
Protect me whenever I am sick.
Thapatrayath thapo murthy, karma pasacha viswa kruth,
Klesa kaleshu sarveshu pathu padsmavathir vibhu
Let the master of meditation protect me from three type of troubles,
Let the maker of the universe protect me from attraction of world,
And in times of difficulty, let the Lord of she who sits on the lotus protect me.
Hiranyagarbha samsthuthya padhou pathu nirantharam,
Gulphou gunakara pathu, jange pathu janardhana
Let him who holds the entire universe protect my feet forever,
Let the doer of good protect my private parts,
And let Lord Janardhana protect my thighs.
Janu cha jayakruth pathu pathuru purushothama,
Rakthaksho jagane pathu katim viswambaro avathu
Let my knees be protected by he who makes victory,
Let my feet and calf be protected by the greatest among men,
Let my hip be protected by the red eyed god, who wears the universe.
Parswe pathu suradhyaksha. pathu kuksheem parathpara,
Nabhim brahma pitha pathu hrudayam hrudayeswara
Let the nearby areas be protected by the Lord of devas,
Let the ultimate God protect my belly,
Let my stomach be protected by father of Brahma,
And let lord of the heart protect my heart.
Mahadamshtra sthanou pathu, kandam pathu vimukthidha,
Prabanjna pathir pathu, karou kama pithavathu
Let he who has big teeth protect my chest,
Let he who gives salvation protect my neck.
Let the lord of creation protect my hands,
And let the father of Manmatha protect my hands.
Hasthu hamsapathi pathu, pathu sarvanguleer hari,
Sarvangaschibukam pathu pathvoshti kala nemi niha
Let my inner hand be protected by lord of lotus,
Let Hari protect all my fingers,
Let the guide of the path protect all my limbs,
And let my chin be protected by killer of Kalanemi.
Mukham pathu Madhuha, pathu dantham Damodaravathu,
Nasikam avyaya pathu, nethre Suryendu lochana
Let killer of Madhu protect my face,
Let Lord Damodhara protect my teeth,
Let the un knowable one protect my nose,
And let my eyes be protected by the Lord,
Who has Sun and Moon as his eyes.
Phalam karma phaladyaksha, pathu karnou Maha Radha,
Sesha sayee sira pathu, kesan pathu niramaya
Let he who presides over result of duties protect my forehead,
Let the great warrior protect my ears,
Let he who sleeps on Adhisesha protect my head,
And let the passionless one protect my hairs.
Sarvangam pathu sarvesa, sada pathu satheeswara,
Ithedham kavacham punyam varahasya mahathmana
Let all my limbs be protected by God of all,
Let me be protected forever by the God of Parvathi,
Thus ends the holy armour of Lord Varaha.
Ya padeth srunuyathvapi, thasya mruthyur vinasyathi,
Tham namasyanthi bhoothani, bheetha sanjalipanaya
For him who reads or hears this,
There would not be any death,
And all ghosts would be afraid of him,
And salute him bowing down.
Rajadasya bhayam nasthi, rajyabramso na jayathe,
Yannamasmaranath bheetha bhootha, vetala, rakshasa
There would be no fear from enemies of kingdom,
And he would never loose his kingdom,
And just thinking about it would make,
ghosts. ghouls and rakshasas shiver out of fear.
Maharogascha nasyanthi, sathyam sathyam vadamyaham,
Kande thu kavacham bhadhoodhwa, vandhya puthravatrhi bhaveth
I am telling the truth again and again,
That leprosy would be cured and,
She who cannot conceive would get a son,
If she wears this armour in her neck.
Shathru sainyakshaya prapthi, dukha prasamanam thadha,
Uthpatha durnimithathi soochitha arishta nasanam
It would Exterminate the army of enemy,
Remove sorrows completely and destroy
Unfortunate events,indicated by bad omens
Brahma vidhya prabodham cha labathe nathra samsaya,
Druthvedam kavacham punyam mandatha para veeraha
Without doubt it will give us knowledge of Brahman, and wearing this armour, Mandatha became a great warrior.
Jithwa thu sambareem mayam daithyendanavadheeth kshanath,
Kavachenavrutho bhoothwa devendropi surariha
You can win over the veil of magic and in seconds defeat king of rakshasas, and can become the Indra, the king of devas.
Bhoomyopadishta kavacha dharana narakopi cha,
Sarva vadhyo jayi bhoothwa, mahatheem keerthi mapthawan
Even if one is in hell, wearing of this armour, makes you victorious in everything, and make you earn lots and lots of fame.
Aswatha moole arka vare nithya pushkaranee thate,
Varaha kavacham japthwa sathavaram patedhyadi
Apoorva rajya samprapthi nashtasya punaragamam,
Labadhe nathra sandeha sathya medan mayoditham
One who chants Varaha Kavacham in the shade of Banyan tree, in the banks of Nithya Pushkaranee for one hundred weeks, without any doubt and as a matter of oath, would get great countries, would again see a lost person
Japthwa Varaha mantram thu lakshamekam nirantharam,
Dasamsam tharpanam homam payasaena druthena cha
Kurvan trikala sandhyasu kavachenavrutho yadi,
Bhoomandala adhipathyam cha labhade nathra samsaya
Constantly chanting the chant of Varaha hundred thousand times, one tenth of such times make fire sacrifice with Payasam as offering, or do prayers at dawn, noon and dusk wearing this armour without any doubt make one, a king of this world.
Idham uktham maya devi gopaneyam durathmana,
Vara Kavacham punyam sasararnava tharakam
Oh divine lady, keep this as secret from bad people, for this Varahaa Kavacham helps us you to cross the sea of samsara.
Mahapathaka kotignam, bhukthi mukthi phala pradham,
Vachyam puthraya sishyaya sadu druthaya su dheemathe
This destroys crores of evil deeds, grants you salvation, makes you have students and sons who are good and well behaved.
Sri Sutha:
Ithi pathyur vacha sruthwa devi santhushta manasa,
Vinayaka guhou puthrou prapedhe surarchithou
Kavachasya prabhavena loka matha cha parvathy,
Ya idham srunuyan nithyam, y ova padathi nithyasa
Sa muktha sarva papebhyo Vishnu loke maheeyathe
Hearing the words of her Lord the goddess became very happy, and begot Ganesha and Subrahmanya who were worshipped by Gods. Due to the power of this armour and became mother of the world. He who hears daily or daily reads it without break, would get rid of all his sins and reach the holy world of Vishnu.
Translated by P. R. Ramachander

Om Varaha-avataraya Namaha

Wednesday, August 27, 2014

Varaha Stuti

Varaha Stuti from Matsya Purana

Shata yojana vistirnarmucchritam dwigunam tatah,
Naala jeemuta samkaasham meghastanitanihswanam
Girisamhananam Bhimam sweta teekshanaagra damshtrinam,
Vidyudagni prateekaashaama adityasama tejasam,
Peenavrittatayataskandham drupta shaardulagaaminam
Peenonnata kateedeshey vrushalakshana pujitam,
Rupasaasthaaya vipulam Vaaraahamajitho harih 
The Varaha was invincible to any being in srishti; its body was spread over hundred yojanas across and was double its height; was like a huge mountain; ferocious and white, its top part with most powerful horns; unvisionable and radiant like lightning and fire; illuminated like Surya Deva; had magnificently broad shoulders, royal gait, etc. with the features of a massive sized boar.
Pruthvyuddharanaiva pravivsha Rasatalam,
Vedapaado yupadamshtrah kratudanti schutibhushanah
Aajyanaasah struva tundaha samaghoshaswano Mahaan, 
Satya dharma mayah Shrimaan karmavikrama satkrutah
Praayaschhita nakho ghorah Pashujaanurmukhaakritih
Udgeetha homalingostha beejoushadhi mahaakalpah
Vayavyaaraatmaa yagnaastha vikrutih Somashonitah
Vedaskandho havirgandho havyakavya vibhagavaan
Pragavamsha kayo dhrutimaan naanaa deekshaaabhiranvitah,
Dakshinaahrudayo yogi Mahaasatramayo Mahaan
Upakarmoshtha ruchakah Pravargyavatartha bhushanah
Naanaachhando gatipatho gruhyopanishadaasanah
Chhaayaapatnee sahaayo vai mandishringa ivocchhitah
Rasaatalatalo magnaam Rasaatala talam gataam
Prabhurloka hitaayaarya damshogrenojjwahara taam
Tatah Swasthaanamaaneeya Varaahah Pritheedharah,
Mumocha purvam manasaa dhaaritaam cha Vasumdharaam
Tato Jagaama nirvaanam modini tasya Devaaya sambhavey  
Vishnu as Varaha thus entered Rasatala; its four feet were like four Vedas; its teeeth like Yagnas, its face was like the Yagna Kunda; its tongue was Yagna; Brahma was like Varaha mastaka head; Agni was like his tongue; Kusha grass was like his body hairs; day and night were like his eyes; the six Vedangas were like the ear-ornaments; Ghrutahuti or the oblations of ghee in a homa was his gulp; Sama Veda was like his raised sound of groan; Prayaschitta like his his fierce nails; his rupa was like Yagna; Vayu like his Antaratma; his blood was like somarasa; Vedas were like his shoulders; Dakshina was his heart; Upakarma was like the region between his lips; Veda-gamana Marga and Upanidhads were like seat; and Chaaya was like his wife. Such Varaha Murti dived into the depths of Rasatala and with the sheer push of his tusks lifted Bhudevi in one huge lift-up, deposited her on the tusks and in one giant leap emerged to keep her in her original position.Thus the unique Achintya relieved the helplessness of Prithvi Devi forever.

Om Sri Varaha Avataraya Namaha

Monday, August 25, 2014

The Road Not Taken

By Robert Frost

Two roads diverged in a yellow wood,
And sorry I could not travel both
And be one traveler, long I stood
And looked down one as far as I could
To where it bent in the undergrowth;

Then took the other, as just as fair,
And having perhaps the better claim,
Because it was grassy and wanted wear;
Though as for that the passing there
Had worn them really about the same,

And both that morning equally lay
In leaves no step had trodden black.
Oh, I kept the first for another day!
Yet knowing how way leads on to way,
I doubted if I should ever come back.

I shall be telling this with a sigh
Somewhere ages and ages hence:
Two roads diverged in a wood, and I -
I took the one less traveled by,
And that has made all the difference.

Sunday, August 24, 2014

Adhyatma Upanishad


Om! That (Brahman) is infinite, and this (universe) is infinite. The infinite proceeds from the infinite. (Then) taking the infinitude of the infinite (universe), It remains as the infinite (Brahman) alone.
Om! Let there be Peace in me! Let there be Peace in my environment! Let there be Peace in the forces that act on me!

In the cave of the body is eternally set the one unborn. The earth is His body. (Though) moving within the earth, the earth knows Him not. The eater is His body. (Though) moving within the water, the water knows Him not. The fire is His body. (Though) moving within the fire, the fire knows Him not. The air is His body. (Though) moving within the air, the air knows Him not. The ether is His body. (Though) moving within the ether, the ether knows Him not. The mind is His body. (Though) moving within the mind, the mind knows Him not. The intellect is His body. (Though) moving within the intellect, the intellect knows Him not. The ego is His body. (Though) moving within the ego, the ego knows Him not. The mind-stuff is His body. (Though) moving within the mind-stuff, the mind-stuff knows Him not. The unmanifest is His body. (Though) moving within the unmanifest, the unmanifest knows Him not. The imperishable is His body. (Though) moving within the imperishable, the imperishable knows Him not. The Death is His body. (Though) moving within Death, Death knows Him not. He, then, is the inner-self of all beings, sinless, heaven-born, luminous, the sole Narayana.

1. Superimposition is the thought, ‘I am and mine are the body, the senses, etc., which are all other than the Self. Through devotion to Brahman, the wise man should repudiate it.
2. Knowing oneself to be the subject, the witness of intellect and its operations, reject the idea of the Self being other than the subject, identifying the ‘I’ with that (the subject).
3. Rejecting conformity with the world, the body, and the Shastras, remove superimposition on the Self.
4. The mind of the Yogin perishes as he stays without intermission in the Self alone, knowing, through reasoning, Shruti, and experience, that one is the Self of all beings.
5. Without granting for a moment even a toe-hold for sleep, gossip, verbal exchanges, etc., and self-forgetfulness, meditate on the Self in the self.
6. Casting the body far aside, the offspring of parental exudations, as its status is no better than that of an outcast, and becoming Brahman, seek fulfilment.
7. Dissolve the self in the supreme Self as the pot-space is dissolved in infinite space; then, as the Infinite be silent for ever, O sage!
8. Having become the self-luminous Substratum, as Being, reject both the macrocosm and the microcosm which are but abodes of impurities.
9. Locating the body-bound I-sense in the ever-blissful spiritual Self, renounce the subtle body; eternally be the Absolute.
10. Knowing ‘I am that Brahman’ in which this world appearance (exists) like a city reflected in a mirror, find fulfilment, O sinless one!
11. Liberated from the grip of egoism, like the moon (after the eclipse), full, ever blissful, self-luminous, one attains one’s essence.
12. The destruction of actions leads to that of thought; thence results the dwindling of innate impulses (to act). The obliteration of innate impulses is liberation; it is held to be freedom in life.
13. At all places and by all means, perceiving everything as Spirit, one achieves the dissolution of innate impulses as it strengthens the attitude of universal good will.
14. Never should one be heedless in devotion to Brahman; ‘heedlessness is death’ so aver the philosophers of Brahman in regard to (this) science.
15. Just as a pulled-up water-reed stays not still, even for a moment, so does Maya (ceaselessly) envelop even a wise man if he averts his face (from the Truth).
16. Whosoever wins absoluteness while alive continues to be absolute even after death. Rooted in concentration, O sinless one, remain steadfast.
17. With the vision of the non-dual Self through unwavering concentration comes the dissolution without residue of the knots of ignorance in the heart.
18. Strengthening the sense of Self vis-а-vis this vision, and rejecting it vis-а-vis the ego, etc., remain indifferent to them all, as to objects like pots and clothes.
19. All things from Brahma down to clumps of grass are nothing but unreal adjuncts. Distinct from the, see one’s Self existing as the immutable plenum.
20. One’s Self is Brahma, Vishnu, Indra and Shiva; this entire world is one’s Self; other than this Self, there is nothing.
21. After repudiating all objective appearances superimposed on one’s Self, one remains alone as the supreme Brahman, full, non-dual, stirless.
22. The world is a postulation, as good as non-existent, in the one Reality that is immutable, formless, unqualified; whence is difference?
23. (In the one Reality) devoid of distinctions like the percipient, perception, and the perceived, and of all sufferings, in the absolutely full, spiritual, Self, like unto the ocean at the time of cosmic dissolution, (whence is difference)?
24. Darkness implicit in It as in light is the cause of delusion. Whence is difference in the supreme non-dual and unqualified Reality?
25. In this uniform and supreme Reality, how can the agent of differences dwell? In deep sleep that is nothing but bliss who has perceived difference?
26. This perception of difference is rooted in the mind (of the percipient); there is none of it in the absence of the mind. Therefore, concentrate the mind on the supreme Self as the subject.
27. Upon realizing the Self that is impartite bliss as one’s own essence (there follows) the savouring of the timeless bliss that is the Self, both externally and internally.
28. Of detachment the fruit is knowledge: of knowledge the fruit is withdrawal. Experience of Self as bliss leads to peace; again, peace is the fruit of withdrawal.
29. Without the consequent states, the precedent ones are fruitless, indeed. Cessation is supreme satisfaction; matchless bliss is spontaneous.
30. The expressed sense of the word tat (God) has Maya for His adjunct; He is the world-cause. He is characterised by omniscience, etc.; is tinged by transcendence, and is essentially Truth and so forth.
31. The expressed sense of the word ‘Tvam’ shines forth as the content of the idea and expression ‘I’; it is awareness blended with the mind (the inner organ of perception).
32. Only through the exclusion of Maya and avidya, the adjuncts of God and Jiva is the supreme Spirit, the impartite Being, Consciousness and Bliss, indicated.
33. ‘To listen’, thus is to pursue by means of sentences their import. On the other hand, ‘thinking’ consists in perceiving its consistency with reason.
34. ‘Meditation’ is indeed the exclusive attention of the mind fixed on (the import) rendered indubitable through listening and thinking.
35. ‘Concentration’ is said to be the mind which, outgrowing the dualism between the meditator and meditation, gradually dwells exclusively on the object (of meditation) and is like a flame in a windless spot.
36. Mind’s modifications in regard to the Self are uncognized in that state; they are (only) inferred as past, after quitting the state of Samadhi.
37. Crores of karmans, accumulated in this beginningless transmigratory life, are dissolved by means of concentration: (then) pure virtue begins to flourish.
38. The best knowers of Yoga call this concentration the cloud of virtues, since it rains the flood-waters of virtue in a thousand streams.
39-40. When the load of innate impulses is dissolved without residue by means of this (cloud of virtues) and heaps of karmans, good and evil, are totally eradicated, the major text, which at first shone forth immediately, now unobstructed, yields immediate awareness as (clear) as the myrobalan in the palm (of one’s hand).
41. The non-occurrence of the impulse (to enjoy, etc.,) in regard to the objects of enjoyment marks the acme of detachment. The highest pitch of awareness is (marked by) the non-occurrence of the egoistic sense.
42(a). The acme of withdrawal is (marked by) the non-occurrence of (even) the latent impulse (to enjoy).
42(b). He is the ascetic of steadfast wisdom who enjoys bliss for ever;
43-44(a). Whose self is merged in Brahman alone; who is immutable and quiescent. Wisdom (prajna) is defined as the unwavering spiritual mode whose content is the unity of Brahman and Atman purged (of all adjuncts).
44(b). Whosoever possesses it (wisdom) without a break is liberated in life;
45. Who has no conceit of ‘I’ in regard to body and senses; nor the conceit of objects in regard to things other than them – who is free from these two conceits in regard to anything whatsoever is liberated-in-life;
46. Who, in his wisdom, perceives no difference between the subject and Brahman; who neither refers to the creator nor creation is liberated in life.
47. Whose attitude is the same both when he is honoured by the virtuous and when he is persecuted by the wicked is liberated in life.
48. He who has realized the truth of Brahman no longer transmigrates, as hitherto; if he does, this truth has not been realized by him; he is but an extrovert.
49. As long as the experience of pleasure, etc., lasts, so long operative karmans from the past are held to persist. (Causal) actions precede the occurrence of effects; never is this unpreceded by actions.
50. Consequent on the experience ‘I am Brahman’, karmans accumulated in the course of aeons are dissolved, even as the actions in dreams are, upon waking up.
51. Just as nothing clings to space, so to the sage, who knows the Self to be unattached and indifferent, future actions cling not in the least degree.
52. Just as space is unaffected by the smell of liquor though it touches the pot (containing the liquor), so is Self unaffected by the attributes of Its adjuncts.
53. Karmans done before the dawn of knowledge perish not as a result of that knowledge; they must produce their proper effect even as an arrow shot to hit a target (stops not before hitting it).
54. The arrow discharged (to hit) what was taken for a tiger stops not, though, alter, (the target) is known to be a cow; the target is hit with full force.
55. ‘I am un-ageing’; ‘I am immortal’ – how can one who knows his Self to be such and lives that knowledge fabricate operative past actions?
56. Then only is operative past action real when one mistakes one’s Self to be the body. The treatment of the body as Self is improper; therefore reject (the notion) of operative past action.
57. The fabrication of operative past actions is also, indeed, a delusion due to this body.
58. How can the superimposed be real? How can the unreal be born? How can the unborn perish? How can the unreal own operative past actions?
59-60. To answer the dull-witted (who) doubtfully ask how this body persists if the entire effects of nescience with their cause are destroyed by knowledge, Shruti, with an outward eye, propounds the theory of operative past actions; not to suggest to the wise that the body, etc., are real.
61. A total plenum, without beginning and end, measure and change. Massed being and intelligence, massed eternal bliss, undiminishing,
62. With the sole savour of the subject, full, endless, behold all, Neither to be shunned nor seized, neither to be held nor propped;
63. Beyond inert forces and actions, subtle, certain, unblemished; Whose essence is beyond thought, beyond mid and words;
64. Existent, a plenitude, self-proven, pure, awake and matchless. One only is non-dual Brahman; here is no plurality at all.

To Apantaratamas was this science imparted. He imparted it to Brahma, who passed it on to Ghorangiras. The latter gave it to Raikva and Raikva to Rama. Rama imparted it to all beings. This is the injunction in regard to Nirvana; this is the injunction of the Vedas, of the Vedas. This is the secret teaching.

Om! That (Brahman) is infinite, and this (universe) is infinite. The infinite proceeds from the infinite. (Then) taking the infinitude of the infinite (universe), It remains as the infinite (Brahman) alone.
Om! Let there be Peace in me! Let there be Peace in my environment! Let there be Peace in the forces that act on me!

Here ends the Adhyatmopanishad belonging to the Sukla-Yajur-Veda.

Translated by Dr. A. G. Krishna Warrier

Friday, August 22, 2014

Vyomavyapi mantra


He infused as the sky,

Like a cloudless sky,

It infuses everything

Shiva,

The infinite

Which has no master,

No point support,

Fixed

Permanent

Installed in the sanctuary of yoga,

The eternal yogi,

Source of all contemplation,

Om homage to Siva,

Source of all things,

Caring with her ​​face turned to the Lord North,

His mouth is inexhaustible,

His heart is security,

His intimacy is wonderful game,

His body was born in a moment,

OM

Tribute to him, more than secret secret

He who conceals,

Without origin,

Owner of all yogas,

Light

Supreme Lord,

Transcendent,

In both conscious and unconscious,

Space of all spaces,

Containing all containers,

Formless beyond even what has no form,

First before the first,

Light of lights,

Life lives,

Without strength,

Without heat,

Smokeless,

Ashless

Voiceless,

And a multiple,

Shiver, shudder, tremor, spasm,

Om Earth

Om sky

Om earth heavenly

Placeless place,

Source of all places,

Good and yet still,

Supreme Self,

Grand Lord

Great God,

Lord of the real,

Burst,

Master of yoga,

He cheats liars

It precedes the first,

Body of all bodies,

Existence of existence

Source of existence,

Source of happiness for all beings,

Present in the depths of all

Beyond Brahma, Vishnu, and Rudra,

Loved by those who are not loved,

Praised by those we despise,

Present before those before,

Witness witnesses

Faster than the fastest,

More naked than those who go naked

Or gold,

Wisdom of all wisdoms,

Word of all words,

More subtle than the intricacies,

Good

Still,

To him, always

OM NamoNamaha

OM Shivaya

Namo Namaha

Tribute

Tribute


OM NAMAH SHIVAYA

Wednesday, August 20, 2014

All their Obedience

By Farid ud-Din Attar

The angels have bowed down to you and drowned
Your soul in Being, past all plummet's sound --
Do not despise yourself, for there is none
Who could with you sustain comparison;
Do not torment yourself -- your soul is All,
Your body but a fleeting particle.
This All will clarify, and in its light
Each particle will shine, distinctly bright --
As flesh remains an agent of the soul,
You soul's an agent of the sacred Whole.
But "part" and "whole" must disappear at last;
The Way is one, and number is surpassed.
A hundred thousand clouds above you press;
Their rain is pure, unending happiness;
And when the desert blooms with flowers, their scent
And beauty minister to your content;
The prayers of all the angels, all they do,
All their obedience, God bestows on you.

Tuesday, August 19, 2014

To Enter the Door - 6

From Li Daochun's (13th century) "Zhonghe ji" (The Harmony of the Center), ch. 2.

In the methods of the Way there are 3,600 gates: everyone clings to one of them as one's own root.
You should know that the tiny Opening of the Mysterious Barrier is not among those 3,600 gates.

The main point is that this Opening is the utterly mysterious and utterly wondrous Barrier. Here life and death part from one another, and here the saintly and the ordinary separate from one another. This is the secret transmitted from one Patriarch to the next one since ancient times until the present day; it is not something that can be known by means of random conjectures.

Among the students of the later generations who have not encountered a true master, some have thought that this Opening is the mouth and the nose; some that it is the point between the eyebrows; some that it is the fontanel; some that it is the cavity of the Hundred Convergences; some that it is the throat; some that it is the Spinal Handle; some that it is the Caudal Funnel; some that it is the opening of the heart; some that it is the Yellow Court; and some that it is the Cinnabar Field, the Origin of the Barrier, or the Ocean of Breath.
None of the above is the One Opening of the Mysterious Barrier. The Mysterious Barrier has no form and no image: how could it have a position? It is not form and it is not emptiness: how could it have a place? If it could be seen through its place or its position, it would be something provided with form and image, and we could not call it Mysterious Barrier.

This Opening does not not stick to the illusory body, and yet it is not separated from the illusory body. It does not stick to the illusory body because it is not a common thing provided with a form; it is not separated from the illusory body because it cannot be sought outside the body. In other words, it is neither something outside the body nor something inside the body. Therefore it can only exist in what is neither inside nor outside. There is a special celestial mechanism in this.

This Opening has a shape similar to Penglai:
outside it is small, inside it is large,
and its depth cannot be fathomed.
It is not round and it is not square;
within it, "the black and the white tally with each other,"
and darkness and light pervade one another.
Its gate is fifty feet high and four feet wide,
and has two panels:
once they open, once they close.
On its left coils a green dragon,
on its right is couched a white tiger,
above flies a vermilion sparrow,
below rests a black turtle.
Vague and indistinct! Dim and obscure!
A True Man lives inside it:
his name is Spirit of the Valley,
his appellation is Living a Long Life.
At daytime, he eats a broth of millet;
at night, he drinks the liquor of the boundless.
Sometimes he sings, clear and peaceful;
sometimes he is motionless, and keeps his mouth closed.
When he exhales, the gate of the Opening is wide open,
when he inhales, the gate of the Opening is firmly shut.

Sunday, August 17, 2014

108 Names of Sri Krishna

Om Sree-krishnaya namaha
Om Kamala-nadhaya namaha
Om Vasu-devaya namaha
Om Sanaa-tanaya namaha
Om Vasu-devatma-jaaya namaha
Om Punyaya namaha
Om Leelaa-manusha-vigrahaya namaha
Om Sree-vatsa-koustubha dharaya namaha
Om Yashoda-vatsalaaya namaha
Om Haraye namaha
Om Chaturbha-jaatta-chakrasi-gada shankham bujayu-dhaya namaha
Om Devakee-nanda-naya namaha
Om Sreeshaya namaha
Om Nanda-gopa-prayatma-jaya namaha
Om Yamuna-vega-samharine namaha
Om Bala-bhadra-prayanu-jaaya namaha
Om Putana-jivita-haranaya namaha
Om Shakata-sura-bhamjanaya namaha
Om nanda-vraja-jana-nandine namaha
Om Sachida-namda-vigrahaya namaha
Om Navaneeta-viliptamgaya namaha
Om Navani-tana-taya namaha
Om Anaghaya namaha
Om Navanee-tana-vaharaya namaha
Om Mukunda-prasada-kaya namaha
Om Shoda-shastri-sahasreshaya namaha
Om Tribhamgine namaha
Om Madhura-krutaye namaha
Om Shuka-vaaga-mrutab-dhimdave namaha
Om Govindaya namaha
Om Goginampataye namaha
Om Vatsa-palana-samcharine namaha
Om Denuka-sura-bhamjanaya namaha
Om Trunee-kruta-truna-vartaya namaha
Om Yama-larjuna-bhamjanaya namaha
Om Uttalottala-betre namaha
Om Tamala-shyamala-krutaye namaha
Om Gipa-giipee-shvaraya namaha
Om Yogine namaha
Om Koti-surya-sama-prabhaya namaha
Om Dvaraka-nayakaya namaha
Om ilapataye namaha
Om Param-jyotishe namaha
Om Yada-vendraya namaha
Om Yadu-dvahaya namaha
Om Vana-maline namaha
Om Peeta-vasase namaha
Om Paari-jataa-pahara-kaya namaha
Om Govardhana-chaloddhartre namaha
Om Gopa-laaya namaha
Om Sarva-palakaya namaha
Om Ajaaya namaha
Om Niranjanaya namaha
Om Kaama-janakaya namaha
Om Kamja-lochanaya namaha
Om Madhughne namaha
Om Madhura-nadhaya namaha
Om Dvaraka-nayakaya namaha
Om Baline namaha
Om Brunda-vanamta-samcharine namaha
Om Tulasee-dama-bhushanaya namaha
Om Syamantaka-mani-hartre namaha
Om Nara-narayanat-makaya namaha
Om Kubja-krushnambara-dharaya namaha
Om Maene namaha
Om Parama-purashaya namaha
Om Mushti-kasura-chanura mallayuddha visharadaya namaha
Om Samsara-vairene namaha
Om Kamsarine namaha
Om Murarine namaha
Om Nara-kanta-kaya namaha
Om Anadi-bramha-charine namaha
Om Krushna-vyasana-karsha-kaya namaha
Om Sishu-pala-sira-chetre namaha
Om Duryodhana-kulanta-krute namaha
Om Vidura-krura-vadaya namaha
Om Vishva-rupa-pradarsha-kaya namaha
Om Satya-vachaye namaha
Om Satya-samkalpaya namaha
Om Satya-bhama-rataya namaha
Om Jaene namaha
Om Subhadra-purva-jaya namaha
Om Vishnave namaha
Om Bheeshma-mukti-prada-yakaya namaha
Om Jagad-gurave namaha
Om Jaganna-dhaya namaha
Om Venu-nada-visharadaya namaha
Om Vrushabha-sura-vidhvamsine namaha
Om Baana-surakaranta-krute namaha
Om Yudhishtira-prati-shtatre namaha
Om Barhi-barhi-vatansa-kaya namaha
Om Pardha-saradhaye namaha
Om Avyaktaya namaha
Om Geetaa-mruta-mahoda-dhaye namaha
Om Kaliya-phani-manikya-ranjita sree-padam-bhujaaya namaha
Om Damodaraya namaha
Om Yagyna-bhoktre namaha
Om Dana-vendra-vinasha-kaya namaha
Om Narayanaya namaha
Om Parasmai-bramhane namaha
Om Pannaga-shana-vahanaya namaha
Om Jala-krida-samasakta-gopi vastra-pahara kaya namaha
Om Punya-shlokaya namaha
Om Teerdha-padaya namaha
Om Veda-vedyaya namaha
Om Dayani-dhaye namaha
Om Sarva-teerdhat-makaya namaha
Om Sarva-graha-rupine namaha
Om Parat-paraya namaha

Iti Shree Krishna Ashtottara Shatanamavali Samaptam

Saturday, August 16, 2014

Krishna Ashtottara Shatanama Stotram

108 names of Shri Krishna from Brahmanda Mahapurana. Namavali version is here

kṛṣṇāṣṭōttaraśatanāmastōtram

ōṃ asya śrīkṛṣṇāṣṭōttaraśatanāmastōtrasya śrīśēṣa ṛṣiḥ|
anuṣṭup-chandaḥ| śrīkṛṣṇō dēvatā|
śrīkṛṣṇaprītyarthē śrī kṛṣṇāṣṭōttaraśatanāmajapē viniyōgaḥ|

||dhyānam||
śikhimukuṭaviśēṣaṃ nīlapadmāṅgadēśaṃ vidhumukhakṛtakēśaṃ kaustubhāpītavēśam|
madhuraravakalēśaṃ śaṃ bhajē bhrātṛśēṣaṃ vrajajanavanitēśaṃ mādhavaṃ rādhikēśam||

śrīśēṣa uvāca
vasundharē varārōhē janānāmasti muktidam|
sarvamaṅgalamūrdhanyamaṇimādyaṣṭasiddhidam||
mahāpātakakōṭighnaṃ sarvatīrthaphalapradam|
samastajapayajñānāṃ phaladaṃ pāpanāśanam||
śṛṇu dēvi pravakṣyāmi nāmnāmaṣṭōttara śatam|
sahasranāmnāṃ puṇyānāṃ trirāvṛtyā tu yatphalam||
ēkāvṛtyā tu kṛṣṇasya nāmaikaṃ tatprayacchati|
tasmātpuṇyataraṃ caitatstōtraṃ pātakanāśanam||
nāmnāmaṣṭōttaraśatasyāhamēva ṛṣiḥ priyē|
chandō'nuṣṭubdēvatā tu yōgaḥ kṛṣṇapriyāvahaḥ||

||stōtram||
śrīkṛṣṇaḥ kamalānāthō vāsudēvaḥ sanātanaḥ|
vasudēvātmajaḥ puṇyō līlāmānuṣavigrahaḥ||1||
śrīvatsakaustubhadharō yaśōdāvatsalō hariḥ|
caturbhujāttacakrāsigadāśaṅkhāmbujāyudhaḥ||2||
dēvakīnandanaḥ śrīśō nandagōpapriyātmajaḥ|
yamunāvēgasaṃhārī balabhadrapriyānujaḥ||3||
pūtanājīvitaharaḥ śakaṭāsurabhañjanaḥ|
nandavrajajanānandī saccidānandavigrahaḥ||4||
navanītaviliptāṅgō navanītanaṭō'naghaḥ|
navanītanavāhārō mucukundaprasādakaḥ||5||
ṣōḍaśastrīsahasrēśastribhaṅgī madhurākṛtiḥ|
śukavāgamṛtābdhīndurgōvindō yōgināṃ patiḥ||6||
vatsavāṭacarō'nantō dhēnukāsurabhañjanaḥ|
tṛṇīkṛtatṛṇāvartō yamalārjunabhañjanaḥ||7||
uttālatālabhēttā ca tamālaśyāmalākṛtiḥ|
gōpagōpīśvarō yōgī kōṭisūryasamaprabhaḥ||8||
ilāpatiḥ parañjyōtiryādavēndrō yadūdvahaḥ|
vanamālī pītavāsāḥ pārijātāpahārakaḥ||9||
gōvardhanācalōddhartā gōpālaḥ sarvapālakaḥ|
ajō nirañjanaḥ kāmajanakaḥ kañjalōcanaḥ||10||
madhuhā mathurānāthō dvārakānāyakō balī|
vṛndāvanāntasañcārī tulasīdāmabhūṣaṇaḥ||11||
syamantakamaṇērhartā naranārāyaṇātmakaḥ|
kubjākṛṣṇāmbaradharō māyī paramapūruṣaḥ||12||
muṣṭikāsuracāṇūramallayuddhaviśāradaḥ|
saṃsāravairī kaṃsārirmurārirnarakāntakaḥ||13||
anādibrahmacārī ca kṛṣṇāvyasanakarṣakaḥ|
śiśupālaśiraśchēttā duryōdhanakulāntakaḥ||14||
vidurākrūravaradō viśvarūpapradarśakaḥ|
satyavāk satyasaṅkalpaḥ satyabhāmāratō jayī||15||
subhadrāpūrvajō viṣṇurbhīṣmamuktipradāyakaḥ|
jagadgururjagannāthō vēṇunādaviśāradaḥ||16||
vṛṣabhāsuravidhvaṃsī bāṇāsurakarāntakaḥ|
yudhiṣṭhirapratiṣṭhātā barhibarhāvataṃsakaḥ||17||
pārthasārathiravyaktō gītāmṛtamahōdadhiḥ|
kālīyaphaṇimāṇikyarañjitaśrīpadāmbujaḥ||18||
dāmōdarō yajñabhōktā dānavēndravināśakaḥ|
nārāyaṇaḥ parabrahma pannagāśanavāhanaḥ||19||
jalakrīḍāsamāsaktagōpīvastrāpahārakaḥ|
puṇyaślōkastīrthapādō vēdavēdyō dayānidhiḥ||20||
sarvatīrthātmakaḥ sarvagraharūpī parātparaḥ|
ityēvaṃ kṛṣṇadēvasya nāmnāmaṣṭōttaraṃ śatam||21||
kṛṣṇēna kṛṣṇabhaktēna śrutvā gītāmṛtaṃ purā|
stōtraṃ kṛṣṇapriyakaraṃ kṛtaṃ tasmānmayā śrutam||22||
kṛṣṇaprēmāmṛtaṃ nāma paramānandadāyakam|
atyupadravaduḥkhaghnaṃ paramāyuṣyavardhanam||23||
dānaṃ vrataṃ tapastīrthaṃ yatkṛtaṃ tviha janmani|
paṭhatāṃ śṛṇvatāṃ caiva kōṭikōṭiguṇaṃ bhavēt||24||
puttrapradamaputtrāṇāmagatīnāṃ gatipradam|
dhanāvahaṃ daridrāṇāṃ jayēcchūnāṃ jayāvaham||25||
śiśūnāṃ gōkulānāṃ ca puṣṭidaṃ puṇyavardhanam|
bālarōgagrahādīnāṃ śamanaṃ śāntikārakam||26||
antē kṛṣṇasmaraṇadaṃ bhavatāpatrayāpaham|
asiddhasādhakaṃ bhadrē japādikaramātmanām||27||
kṛṣṇāya yādavēndrāya jñānamudrāya yōginē|
nāthāya rukmiṇīśāya namō vēdāntavēdinē||28||
imaṃ mantraṃ mahādēvi japannēva divāniśam|
sarvagrahānugrahabhāk sarvapriyatamō bhavēt||29||
putrapautraiḥ parivṛtaḥ sarvasiddhisamṛddhimān|
niṣēvyabhōgānantē'pi kṛṣṇasāyujyamāpyunāt||30||

||iti śrībrahmāṇḍē mahāpurāṇē vāyuprōktē madhyabhāgē tṛtīya upōdghātapādē bhārgavacaritē ṣaṭtriṃśattamō'dhyāyāntargata śrīkṛṣṇāṣṭōttaraśatanāmastōtraṃ sampūrṇam||

Thursday, August 14, 2014

Mahakaleshwar

Ayodhya, Mathura, Haridwar, Benares, Kanchipuram, Dwarka and Ujjain are considered to be the seven holy cities and very important  pilgrimage centers of India.
Ujjain is one of the holiest cities of India and it drew me inexplicable and strongly. It is not very touristic and I felt some anxiety and pressure which was suddenly resolved in feeling of unusual easiness and shanti here. And it is natural because this is a place of the dakshinmukhi ( facing the South ) jyotirlinga - the great Mahakaleshwar. The first stop in Ujjain is always the Mahakal.  This one purpose is worthy of it.
Actually, this temple is the whole small city consisting of temples. Set of small temples are located in its territory, in everyone passes pujas and daily rituals, and you can easily separate from crowd for lonely meditation here. It is known that Mahakal premises is referred as home of gods. There are more than 42 temples in Mahakal temple premises. This include Lakshmi Narasimha, Riddhi-Siddhi Ganesha,Vitthal Pandharinath Temple, Sriram Darbar Temple, Avantika Devi, Chandradityeshwar, Mahakaleshwar Jyotirlinga in Garbhagriha, Omkareshwar Mahadev, Nagchandreshwar Temple, Nagchandreshwar Pratima, Riddhi-Siddhi Vinayaka.
But as Mahakal is the principal and also among all rituals of a temple is a main ritual here - the "bhasm aarti" or the ash ritual, the only one of its kind in the world, that involves smearing the linga with hot ashes from the burning ghats. This sacrifice is a mark of respect the Destroyer of the Universe, Lord Shiva. You know, the ashes have huge value in shaivism (need to write separately about it). In brief, this unique form of worship is symbolic of death, and symbolic death also, of all eternal forces that permeates all life in the universe. And the ash is also one of the purest forms of matter purified by sacred fire.
It is difficult to tell when did the Mahakala temple first come into existence.  Puranas narrate that it was first established by Prajapita Brahma. There is a reference to the appointment of Prince Kumarasena by King Chanda Pradyota in 6th century BC for looking after the law and order situations of Mahakala temple. The punch-marked coins of Ujjain, belonging to 4th-3rd century BC, bear the figure of Shiva on them. Mahakala temple is also mentioned in several ancient Indian poetic texts. According to these texts, the temple had been very magnificent and the unique example of art and architecture.
But for me personally, the most important is the remained unique atmosphere of this place. In this temple, the things very strange and illogical occurred to me but as in such sacred places it is not perceived as a miracle but as a certain perfect reality here. This place has very strong influence on me and I grateful for every minute spent here.

 Mahakaleshwar eulogies:


Lord Mahakala is the creator of all beings and the Universe. He rests in the subtle hearts of the deeply mediating seers. He is decorated with Somalekha, Kapala (skull) and the mahi-valaya (girdle of serpent). His glory has been sung by the resident of Avantika throughout the ages. The people at large surrender Him all their virtues and vices in order to attain the deliverance.
We bow down to Lord Siva who in the lingam form is Taraka in the Heaven, Hatakesvara in Patala (the world beneath ) and Mahakala in this mortal world.
He is the OMKARA whose body is adored with the Kundali (girdle of the playful king of the serpents, the who sky is His anusvara, the whole creation is His physique equally glamerous and who sits in the Avantika city which is like the heart-lotus of Lord Vishnu, that merciful Divinity should redeem the devotees form the fear of Death.
O Mahakala, You are the cosmic body and the owner of the Universe : Also the great Yogin. We bow down to You.
O Mahakala, You are the generator of the Time wheel and the superb courage, We bow down to you.

OM NAMAH SHIVAYA NAMAH MAHAKALESHWARAYA

Tuesday, August 12, 2014

Save me, O God


A Psalm of David.

1 To You, O Lord, I lift up my soul.
2 O my God, I trust in You;
Let me not be ashamed;
Let not my enemies triumph over me.
3 Indeed, let no one who waits on You be ashamed;
Let those be ashamed who deal treacherously without cause.
4 Show me Your ways, O Lord;
Teach me Your paths.
5 Lead me in Your truth and teach me,
For You are the God of my salvation;
On You I wait all the day.
6 Remember, O Lord,
our tender mercies and
Your loving kindnesses,
For they are from of old.
7 Do not remember the sins of my youth,
nor my transgressions;
According to Your mercy remember me,
For Your goodness' sake, O Lord.
8 Good and upright is the Lord;
Therefore He teaches sinners in the way.
9 The humble He guides in justice,
And the humble He teaches His way.
10 All the paths of the Lord are mercy and truth,
To such as keep His covenant and His testimonies.
11 For Your name's sake, O Lord,
Pardon my iniquity, for it is great.
12 Who is the man that fears the Lord?
Him shall He teach in the way He chooses.
13 He himself shall dwell in prosperity,
And his descendants shall inherit the earth.
14 The secret of the Lord is with those who fear Him,
And He will show them His covenant.
15 My eyes are ever toward the Lord,
For He shall pluck my feet out of the net.
16 Turn Yourself to me, and have mercy on me,
For I am desolate and afflicted.
17 The troubles of my heart have enlarged;
Bring me out of my distresses!
18 Look on my affliction and my pain,
And forgive all my sins.
19 Consider my enemies, for they are many;
And they hate me with cruel hatred.
20 Keep my soul, and deliver me;
Let me not be ashamed,
for I put my trust in You.
21 Let integrity and uprightness preserve me,
For I wait for You.

Monday, August 11, 2014

Song of the Soul

by Kahlil Gibran (1883-1931)

In the depth of my soul there is
A wordless song – a song that lives
In the seed of my heart.
It refuses to melt with ink on
Parchment; it engulfs my affection
In a transparent cloak and flows,
But not upon my lips.
How can I sing it?
I fear it may
Mingle with earthly ether;
To whom shall I sing it?
It dwells In the house of my soul, in fear of
Harsh ears.
When I look into my inner eyes
I see the shadow of its shadow;
When I touch my fingertips
I feel its vibrations.
The deeds of my hands heed its
Presence as a lake must reflect
The glittering stars;
My tears reveal it, as bright drops of dew
Reveal the secret of a withering rose.
It is a song composed by contemplation,
And published by silence,
And shunned by clamor,
And folded by truth,
And repeated by dreams,
And understood by love,
And hidden by awakening,
And sung by the soul.
It is the song of love;
What Cain or Esau could sing it?
It is more fragrant than jasmine;
What voice could enslave it?
It is heartbound, as a virgin's secret;
What string could quiver it?
Who dares unite the roar of the sea
And the singing of the nightingale?
Who dares compare the shrieking tempest
To the sigh of an infant?
Who dares speak aloud the words
Intended for the heart to speak?
What human dares sing in voice
The song of God?

Friday, August 8, 2014

Hymn to Kāla

From the Atharva Veda.

AV 19.53
Prolific, thousand-eyed, and undecaying, a horse with seven reins Time bears us onward Sages inspired with holy knowledge mount him: his chariot wheels are all the worlds of creatures This Time hath seven rolling wheels and seven naves immorality is the chariot's axle. This Time brings hitherward all worlds about us: as primal Deity is he entreated. On Time is laid an overflowing beaker: this we behold in many a place appearing. He carries from us all these worlds of creatures. They call him Kāla in the loftiest heaven. He only made the worlds of life, he only gathered the worlds of living things together. Their son did he become who was their Father: no other higher power than he existed Kāla created yonder heaven, and Kāla made these realms of earth. By Kāla, stirred to motion, both what is and what shall be expand. Kāla created land; the Sun in Kāla hath his light and heat In Kāla rest all things that be: in Kāla doth the eye discern. In Kāla mind, in Kāla breath, in Kāla name are fixt and joined These living creatures, one and all, rejoice when Kāla hath approached. Kāla embraces Holy Fire, the Highest, Brahma in himself. Yea, Kāla, who was father of Prajāpati, is Lord of All. He made, he stirred this universe to motion, and on him it rests.He, Kāla, having now become Brahma, holds Parameshthin up. Kāla created living things and, first of all, Prajāpati. From Kāla self-made Kasyapa, from Kāla Holy Fire was born.

AV 19.54
From Kāla sprang the Waters, sprang the regions, Brahma Holy Fire The Sun ascends by Kāla, and in Kāla sinks again to rest. By Kāla freshly blows the wind, mighty through Kāla is the Earth: on Kāla rests the mighty Sky. In Kāla erst the text produced what is and what is yet to be From Kāla sprang the Richas, and from Kāla was the Yajus born. They formed in Kāla sacrifice, eternal portion for the Gods In Kāla the Gandharvas and Apsarasas and worlds abide Atharvan and this Angiras in Kāla are supreme o'er heaven. Both this world and the world that is most lofty, the pure worlds and pure intermediate spaces, Yea, having conquered all the worlds by Brahma, Kāla as God Supreme is supplicated.

OM NAMAH SHIVAYA