Thursday, April 30, 2015

Clutching the Other's Hand

In his Tadkkirat-al-Auliya (Memorial of the Saints) 'Attar tells a story of the ninth-century Sufi Dhû'l Nûn, who, when trying to heal the grief within his heart, is confronted by the mystic's rigor.

I was wandering in the mountains when I observed a party of afflicted folk gathered together.
"What befell you?" I asked.
"There is a devotee living in a cell here," they answered. "Once every year he comes out and breathes on these people and they are all healed. Then he returns to his cell, and does not emerge again until the following year."
I waited patiently until he came out. I beheld a man pale of cheek, wasted and with sunken eyes. The awe of him caused me to tremble. He looked upon the multitude with compassion. Then he raised his eyes to heaven, and breathed several times upon the afflicted ones. All were healed.
As he was about to retire to his cell, I seized his skirt. "For the love of God," I cried. "You have healed the outward sickness; pray heal the inward sickness."
"Dhû -l-Nûn," he said, gazing at me, "Take your hand from me. The Friend is watching from the zenith of might and majesty. If He sees you clutching to another than He, He will abandon you to that person, and that person to you, and you will each perish at the other's hand."
So saying, he withdrew into his cell.

Tuesday, April 28, 2015

Sonnet 29

When in disgrace with Fortune and men's eyes,
I all alone beweep my outcast state,
And trouble deaf heaven with my bootless cries,
And look upon myself and curse my fate,
Wishing me like to one more rich in hope,
Featured like him, like him with friends possessed,
Desiring this man's art and that man's scope,
With what I most enjoy contented least;
Yet in these thoughts myself almost despising,
Haply I think on thee, and then my state
(Like to the lark at break of day arising
From sullen earth) sings hymns at heaven's gate;
For thy sweet love remembered such wealth brings
That then I scorn to change my state with kings.

---By Shakespeare

Sunday, April 26, 2015

Gauri Ashtottara Shatanamavali

OM mahAmanonmaNIshaktyai namaH ..
OM shivashaktyai namaH ..
OM shiva.nkaryai namaH ..
OM ichChAshakti kriyAshakti j~nAnashakti svarUpiNyai namaH ..
OM shAntyatIta kalAnandAyai namaH ..
OM shivamAyAyai namaH ..
OM shivapriyAyai namaH ..
OM sarvaj~nAyai namaH ..
OM sundaryai namaH ..
OM saumyAyai namaH ..
OM sachchidAnandarUpiNyai namaH ..
OM parAparAmayyai namaH ..
OM bAlAyai namaH ..
OM tripurAyai namaH ..
OM kuNDalyai namaH ..
OM shivAyai namaH ..
OM rudrANyai namaH ..
OM vijayAyai namaH ..
OM sarvAyai namaH ..
OM sharvANyai namaH ..
OM bhuvaneshvaryai namaH ..
OM kalyANyai namaH ..
OM shUlinyai namaH ..
OM kAntAyai namaH ..
OM mahAtripurasundaryai namaH ..
OM mAlinyai namaH ..
OM mAninyai namaH ..
OM madanollAsa mohinyai namaH ..
OM maheshvaryai namaH ..
OM mAta~Ngyai namaH ..
OM shivakAmyai namaH ..
OM chidAtmikAyai namaH ..
OM kAmAkShyai namaH ..
OM kamalAkShyai namaH ..
OM mInAkShyai namaH ..
OM sarvasAkShiNyai namaH ..
OM umAdevyai namaH ..
OM mahAkAlyai namaH ..
OM sAmAyai namaH ..
OM sarvajanapriyAyai namaH ..
OM chitpurAyai namaH ..
OM chidghanAnandAyai namaH ..
OM chinmayyai namaH ..
OM chitsvarUpiNyai namaH ..
OM mahAsarasvatyai namaH ..
OM durgAyai namaH ..
OM jvAlAdurgAdimohinyai namaH ..
OM nakulyai namaH ..
OM shuddhavidyAyai namaH ..
OM sachchidAnandavigrahAyai namaH ..
OM suprabhAyai namaH ..
OM suprabhAjvAlAyai namaH ..
OM indrAkShyai namaH ..
OM sarvamohinyai namaH ..
OM mahendrajAlamadhyasthAyai namaH ..
OM mAyAyai namaH ..
OM mAyAvinodinyai namaH ..
OM vishveshvaryai namaH ..
OM vR^iShArUDhAyai namaH ..
OM vidyAjAlavinodinyai namaH ..
OM mantreshvaryai namaH ..
OM mahAlakShmyai namaH ..
OM mahAkAlIphalapradAyai namaH ..
OM chaturvedavisheShaj~nAyai namaH ..
OM sAvitryai namaH ..
OM sarvadevatAyai namaH ..
OM mahendrANyai namaH ..
OM gaNAdhyakShAyai namaH ..
OM mahAbhairavapUjitAyai namaH ..
OM mahAmAyAyai namaH ..
OM mahAghorAyai namaH ..
OM mahAdevyai namaH ..
OM malApahAyai namaH ..
OM mahiShAsurasa.nhAryai namaH ..
OM chaNDamuNDakulAntakAyai namaH ..
OM chakreshvaryai namaH ..
OM chaturvedyai namaH ..
OM sarvadAyai namaH ..
OM suranAyikyai namaH ..
OM ShaTshAstranipuNAyai namaH ..
OM nityAyai namaH ..
OM ShaDdarshanavichakShaNAyai namaH ..
OM kAlarAtryai namaH ..
OM kalAtItAyai namaH ..
OM kavirAjamanoharAyai namaH ..
OM shAradAtilakAkArAyai namaH ..
OM dhIrAyai namaH ..
OM dhIrajanapriyAyai namaH ..
OM ugrabhAryai namaH ..
OM mahAbhAryai namaH ..
OM kShipramAryai namaH ..
OM raNapriyAyai namaH ..
OM annapUrNeshvaryai namaH ..
OM mAtre namaH ..
OM svarNAkArataTitprabhAyai namaH ..
OM svaravya.njanavarNodayAyai namaH ..
OM gadyapadyAdikAraNAyai namaH ..
OM padavAkyArthanilayAyai namaH ..
OM bindunAdAdikAraNAyai namaH ..
OM mokSheshamahiShyai namaH ..
OM satyAyai namaH ..
OM bhuktimuktiphalapradAyai namaH ..
OM vij~nAnadAyinyai namaH ..
OM praj~nAyai namaH ..
OM praj~nAnaphaladAyinyai namaH ..
OM aha.nkArakalAtItAyai namaH ..
OM parAshaktyai namaH ..
OM parAtparAyai namaH ..

.. iti gauryaShTottarashata nAmAvaliH ..

Saturday, April 25, 2015

Ganga Ashtottara Shatanamavali

OM ga.ngAyai namaH |
OM viShNupAdasa.nbhUtAyai namaH |
OM haravallabhAyai namaH |
OM himAchalendratanayAyai namaH |
OM girimaNDalagAminyai namaH |
OM tArakArAtijananyai namaH |
OM sagarAtmajatArakAyai namaH |
OM sarasvatIsamayuktAyai namaH |
OM sughoShAyai namaH |
OM sindhugAminyai namaH | 10
OM bhAgIratyai namaH |
OM bhAgyavatyai namaH |
OM bhagIratarathAnugAyai namaH |
OM trivikramapadodbhUtAyai namaH |
OM trilokapathagAminyai namaH |
OM xIrashubhrAyai namaH |
OM bahuxIrAyai namaH |
OM xIravR^ixasamAkulAyai namaH |
OM trilochanajaTAvAsAyai namaH |
OM R^iNatrayavimochinyai namaH | 20
OM tripurArishiraHchUDAyai namaH |
OM jAhnavyai namaH |
OM narakabhItihR^ite namaH |
OM avyayAyai namaH |
OM nayanAnandadAyinyai namaH |
OM nagaputrikAyai namaH |
OM nira~njanAyai namaH |
OM nityashuddhAyai namaH |
OM nIrajAlipariShkR^itAyai namaH |
OM sAvitryai namaH | 30
OM salilAvAsAyai namaH |
OM sAgarA.nbusamedhinyai namaH |
OM ramyAyai namaH |
OM bindusarase namaH |
OM avyaktAyai namaH |
OM avyaktarUpadhR^ite namaH |
OM umAsapatnyai namaH |
OM shubhrA~NgAyai namaH |
OM shrImatyai namaH |
OM dhavalA.nbarAyai namaH | 40
OM AkhaNDalavanavAsAyai namaH |
OM ka.nThendukR^itashekarAyai namaH |
OM amR^itAkArasalilAyai namaH |
OM lIlAli.ngitaparvatAyai namaH |
OM viri~nchikalashAvAsAyai namaH |
OM triveNyai namaH |
OM triguNAtmakAyai namaH |
OM sa.ngata aghaughashamanyai namaH |
OM bhItihartre namaH |
OM sha.nkhadu.ndubhinisvanAyai namaH | 50
OM bhAgyadAyinyai namaH |
OM nandinyai namaH |
OM shIghragAyai namaH |
OM sharaNyai namaH |
OM shashishekarAyai namaH |
OM shA~Nkaryai namaH |
OM shapharIpUrNAyai namaH |
OM bhargamUrdhakR^itAlayAyai namaH |
OM bhavapriyAyai namaH | 60
OM satyasandhapriyAyai namaH |
OM ha.nsasvarUpiNyai namaH |
OM bhagIratabhR^itAyai namaH |
OM anantAyai namaH |
OM sharachchandranibhAnanAyai namaH |
OM o.nkArarUpiNyai namaH |
OM analAyai namaH |
OM krIDAkallolakAriNyai namaH |
OM svargasopAnasharaNyai namaH |
OM sarvadevasvarUpiNyai namaH | 70
OM a.nbaHpradAyai namaH |
OM duHkhahantryainamaH |
OM shAntisantAnakAriNyai namaH |
OM dAridryahantryai namaH |
OM shivadAyai namaH |
OM sa.nsAraviShanAshinyai namaH |
OM prayAganilayAyai namaH |
OM shrIdAyai namaH |
OM tApatrayavimochinyai namaH |
OM sharaNAgatadInArtaparitrANAyai namaH | 80
OM sumuktidAyai namaH |
OM pApahantryai namaH |
OM pAvanA~NgAyai namaH |
OM parabrahmasvarUpiNyai namaH |
OM pUrNAyai namaH |
OM purAtanAyai namaH |
OM puNyAyai namaH |
OM puNyadAyai namaH |
OM puNyavAhinyai namaH |
OM pulomajArchitAyai namaH | 90
OM bhUdAyai namaH |
OM pUtatribhuvanAyai namaH |
OM jayAyai namaH |
OM ja.ngamAyai namaH |
OM ja.ngamAdhArAyai namaH |
OM jalarUpAyai namaH |
OM jagaddhAtryai namaH |
OM jagadbhUtAyai namaH |
OM janArchitAyai namaH |
OM jahnuputryai namaH | 100
OM jaganmAtre namaH |
OM ja.nbhUdvIpavihAriNyai namaH |
OM bhavapatnyai namaH |
OM bhIShmamAtre namaH |
OM siktAyai namaH |
OM ramyarUpadhR^ite namaH |
OM umAsahodaryai namaH |
OM aj~nAnatimirApahR^ite namaH | 108

||OM tatsat||
||shrI ga.ngAShTottara shatanAmAvaliH sa.npUrNA||

Thursday, April 23, 2015

Shankaracharya, Untouchable and Four Dogs

In Shiva's Eight post I have mentioned one Adi Shankaracharya's story. More detailed about it.

One day Shankara with his disciples went for their bath in the Ganges. When they came close to the Manikarnika Ghat they saw an untouchable worker at the cremation ground at the bottom of the social scale and devoid of any culture, primitive in their sight, extremely ugly and of a terrifying shape. The man who held four dogs in leash, was approaching in a disorderly way from the opposite direction. Finding no way of avoiding the man, Shankara, greeted him and said, "Untouchable! Step aside aside with your dogs so that we can pass."
The man did not seem to listen to his words at all, and did not wait or deflect. Instead he went on. Shankara cried out again in a somewhat excited voice, "Stop, fellow, stop! A leave a passage for us."
Still the man did not care to pay heed to Shankara. The terrible-looking man burst out into hideous guffaw. Then he turned to Shankara and spoke in Sanskrit verses,
"Who are you asking to move aside? Are you demanding an omnipresent Self to do so or the body to do so? If you ask the body to move aside - if it is inert matter, how can it move at all?
"And how is your own body distinct and different from any other body?
"You say that you are firmly established and rooted in the Supreme Truth that there is but One non-dual Entity - One without a second. I see that you are indulging in vain pride through words of wisdom.
"Now, is there any difference between the untouchable and the Brahmin in the eye of the knower of Truth?"
On hearing these words and others too, Shankara was greatly ashamed. He clasped his palms in adoration of the man and spoke,
"He who perceives all beings with an awareness of Same-sightedness, acts in consonance with that perception of sameness in all - he indeed is my Guru. I bow down at his feet many times."
But Shankara saw something else too: A divine Being, radiant and shining like the sun and the fire, had met him in all glory, holding the four Vedas (the four dogs) in his hands.

The same episode from a remarkable old film "Adi Shankaracharya" (1983):


Tuesday, April 21, 2015

Vinayaka Vinatih

shrIgaNeshAya namaH |

herambamambAmavalambamAnaM lambodaraM lamba\-vituNDa\-shuNDam |
utsa~NgamAropayituM hyaparNAM hasantamantarharirUpamIDe
shruti\-prachAlana\-sphuratsamIravIjitAnanam |
nivAritAgha\-vighnarAshima~NkalAlapaM bhaje || 2||
suvarNavalli\-maNDalI\-vidhAnabaddha\-dantakam |
pramodi\-modakA~nchitaM karaNDakaM karAmbuje
dadhAnamambikAmano vinoda\-modadAyakam || 3||
gabhIra\-nAbhi\-tundilaM supIta\-pATa\-dhautakaM
pratapta\-hATakopavIta\-shobhitA~Nga\-sa~Ngraham |
surA\-.asurArchitA.nghrikaM shubhakriyA sahAyakaM
maheshachitta\-chAyakaM vinAyakaM namAmyaham || 4||
gajAnanaM gaNeshvaraM girIshajA\-kumArakaM
maheshvarAtmajaM munIndra\-mAnasAdhi\-dhAvakam |
matiprakarSha\-maNDitaM subhak{}ta\-chitta\-modakaM
bhajajjanAlighora\-vighnaghAtakaM bhajAmyaham || 5||
lasallalATa\-chandrakaM kriyAkR^ite.astatandrakaM
mahendravandya\-pAdukaM ShaDAnanAgrajAnujam |
ahiM nivArya mUShakAdhirakShakaM mayUrakaM
vilokya suprasannamAnasaM gaNAdhipaM bhaje ||
hariM nirIkShya bhIticha~nchalAkShametya mAtaraM
nijAvanAya pArshvamAgatAM vilokya satvaram |
tadIya\-vakShasi pravishya susthiraM pare vare
namAmi sevakAlishoka\-shoShakaM nirantaram || 7||
subhak{}ta bhak{}tibhAvanA vibhAvitAkhilapradam |
prabhUta bhUti bhAvakaM durUha duHkha pAvakaM
vrajeshvarA.nsha\-sambhavaM vidyuprabhAsitAlikam || 8||
vilola\-shuNDa\-chumbitogra\-bhAlachandra\-bAlakam |
nijAkhu\-khelanAparaM kakhantamastachApalaM
namAmi siddhi\-buddhi\-hasta\-chAli\-pa~nchachAmaram || 9||
vinAyakasya vinatiM paThatAM shrR^iNvatAM satAm |
siddhi\-buddhi\-pradAM santi ma~NgalAni pade pade || 10||

|| iti paNDita\-shrIshivaprasAdadvivedi\-virachitA vinAyaka\-vinatiH samAptaH ||

Monday, April 20, 2015

The Hidden Kindness of Parashurama

"In that fearful darkness (i.e. during solar eclipse) the army looking as though it was covered with ashes, king Dasaratha beheld the repressor of kings, the descendent of Bhrugu and son of Jamadagni who was dreadful and wearing a crown of matted hair. He was inaccessible like Kailasa mountain and difficult to endure like the fire at the time of dissolution. Common people were incapable of gazing at his blazing energy. Hanging his axe on his shoulder and holding a bow in his hand resembling a group of lightenings and a principal arrow, he looked like Shiva at the time of slaying of Tripura." (Ramayana)

It was told about one of the seven immortal (chiranjivi) human and the sixth avatar of Vishnu - the epic hero Parashurama. Mysterious and even strange mythological stories are connected with him. But it is superficial strangeness because sometimes we are incapable to understand the hidden meaning of all these stories. We know that Vedas and Puranas are coded so that only the worthy and those who have a thirst to learn the true knowledge can decode them. Hence the verses have a superficial literal meaning as well as a deeper meaning. Many times we think there has to be a universal meaning to every story or myth but myths are not designed outside the ambit of certain cultural backdrop. It is necessary to know and, besides, during the different period of our journey we can understand them differently but right now we can try to define some high lights points.
In his human life, Parashurama was the great grandson of Bhrigu Rishi, who was one of the many prajapatis created by Brahma and who has supported the yagna of Daksha without an offering for Shiva, what was asking for a catastrophe for everyone present there. Parashurama has rectified this family error because he was a very betrayed and avid devotee of Lord Shiva. His extreme devotion, intense desire and unmoved and perpetual meditation have been rewarded. As blessing, he was granted the parashu of Shiva, after which he was known as Parashurama, or "Rama with axe". Thus, Vishnu, as the Saguna Brahma, in his role of the preserver, obtains the axe of annihilation from Shiva, who has the role of the transformer. Act of preservation needs weeding out certain impure elements from every creation. That is, here we see the deep connection of Shiva's and Vishnu's functions which are indiscernible in the higher sense.
One mysterious legend is disturbing story of Parashurama's matricide. It seems clear to me that Parashurama's mother, Renuka, is a Hindu goddess herself and Shakti's embodiment. But She needed to die physically and to be cleared of all karma for to show her divine essence. And her own son has helped it because it was himself an embodiment of the higher Self. This story shows her immortal nature. This is represented when she comes back alive and unharmed.
Probably, I interpret this story too optimistically but, after all, any event in the sacred text (even frightening) always leads us to the Highest.
Another mythological episode is about the mass murder of kshatrias. Yes, it is very bloody story. Parashurama filled five lakes with their blood and offered that as offerings to his departed ancestors. The literal meaning is an act of vengeance or simply vendetta. But in fact, he took it upon himself to rid the earth of corrupt rulers. King Arjuna Kartavirya, which is the originator of this story, seems to combine traits of criminal and fervent devotee (similar to Ravana  and, knowingly, these two are faced in a duel earlier). He got his second name, Sahasrarjun, after doing strenuous tapas to obtain 1000 (!) arms, but becomes haughty after he gets the power. These hands or his 500 wives are symbolic representation of some power. They can represent material desires and, consequently, he wanted also to have the magical cow granting any desire. Also, the kshatriya caste here can be the symbolic representation of individual consciousness which is ruled by rajas. The individual who is rooted in rajasic mode has to be reordered and the destruction of the kshatriya clan signifies this act.
But if we interpret these qualities incorrectly because it is obscured for us? It is possible to assume that Kartavirya Arjuna searched to reach the Supreme condition. He is now pursued by the Supreme Brahman and is killed by the Supreme Brahman. And the filling of five lakes with kshatriya's blood can mean sacrifice of five senses when we realize the Supreme Being. Besides, this story constantly repeats very symbolical number 21. There are many explanations. For example, it can be explained through eradication of the imbalances in the three gunas in the seven levels of the human being (7x3=21).
In general, Parashurama's conquering of the entire earth is the reordering of the entire creation with the right distribution of the attributes which restores balance and stillness in the merging of the human and the divine.

There can be a lot of such stories and such explanations but all of them are to show what the great hero did not make any "illegal" actions actually. Parashurama, the perfect human, symbolises One Who is pure primal consciousness or the Paramatma. God's love is not diminished when He brings punishment on people. God is able to bring judgment on an evil group of people in order to spare those who are devoted to Him. Pain and suffering that produce a greater good sometimes can be brought about by no other means.

According to legend, he was the first to introduce powerful weapons on this planet in ancient days, when the planet needed protection from catastrophes caused by the greed and pride of the ruling powers. And in the future, he will be the spiritual guide of Kalki, the future destroyer of darkness.
So, let us all participate in this process through the wielding of the axe of Parashurama in restoring the right balance in our individual consciousness.

OM jAmadagnyAya vidmahe
mahAvIrAya dhImahi
tannaH parashurAmaH prachodayAt

Saturday, April 18, 2015

Kali Shatanama Stotra from Brihannila Tantra

shrIdevyuvAcha |

purA pratishrutaM deva krIDAsakto yadA bhavAn |
nAmnAM shataM mahAkAlyAH kathayasva mayi prabho ||1||

shrIbhairava uvAcha |

sAdhu pR^iShTaM mahAdevi akathyaM kathayAmi te |
na prakAshyaM varArohe svayoniriva sundari ||2||

prANAdhikapriyatarA bhavatI mama mohinI |
kShaNamAtraM na jIvAmi tvAM binA parameshvari ||3||

yathAdarshe.amale bimbaM ghR^itaM dadhyAdisaMyutam |
tathAhaM jagatAmAdye tvayi sarvatra gocharaH ||4||

shR^iNu devi pravakShyAmi japAt sArvaj~nadAyakam |
sadAshiva R^iShiH prokto.anuShTup Chandashcha IritaH ||5||

devatA bhairavo devi puruShArthachatuShTaye |
viniyogaH prayoktavyaH sarvakarmaphalapradaH ||6||

mahAkAlI jagaddhAtrI jaganmAtA jaganmayI |
jagadambA gajatsArA jagadAnandakAriNI ||7||

jagadvidhvaMsinI gaurI duHkhadAridryanAshinI |
bhairavabhAvinI bhAvAnantA sArasvatapradA ||8||

chaturvargapradA sAdhvI sarvama~Ngalama~NgalA |
bhadrakAlI vishAlAkShI kAmadAtrI kalAtmikA ||9||

nIlavANI mahAgaurasarvA~NgA sundarI parA |
sarvasampatpradA bhImanAdinI varavarNinI ||10||

varArohA shivaruhA mahiShAsuraghAtinI |
shivapUjyA shivaprItA dAnavendraprapUjitA ||11||

sarvavidyAmayI sharvasarvAbhIShTaphalapradA |
komalA~NgI vidhAtrI cha vidhAtR^ivaradAyinI ||12||

pUrNenduvadanA nIlameghavarNA kapAlinI |
kurukullA viprachittA kAntachittA madonmadA ||13||

mattA~NgI madanaprItA madAghUrNitalochanA |
madottIrNA kharparAsinaramuNDavilAsinI ||14||

naramuNDasrajA devI khaDgahastA bhayAnakA |
aTTahAsayutA padmA padmarAgopashobhitA ||15||

varAbhayapradA kAlI kAlarAtrisvarUpiNI |
svadhA svAhA vaShaTkArA sharadindusamaprabhA ||16||

sharatjyotsnA cha saMhlAdA viparItaratAturA |
muktakeshI ChinnajaTA jaTAjUTavilAsinI ||17||

sarparAjayutAbhImA sarparAjopari sthitA |
shmashAnasthA mahAnandistutA saMdIptalochanA ||18||

shavAsanaratA nandA siddhachAraNasevitA |
balidAnapriyA garbhA bhUrbhuvaHsvaHsvarUpiNI ||19||

gAyatrI chaiva sAvitrI mahAnIlasarasvatI |
lakShmIrlakShaNasaMyuktA sarvalakShaNalakShitA ||20||

vyAghracharmAvR^itA medhyA trivalIvalayA~nchitA |
gandharvaiH saMstutA sA hi tathA chendA mahAparA ||21||

pavitrA paramA mAyA mahAmAyA mahodayA |
iti te kathitaM divyaM shataM nAmnAM maheshvari ||22||

yaH paThet prAtarutthAya sa tu vidyAnidhirbhavet |
iha loke sukhaM bhuktvA devIsAyujyamApnuyAt ||23||

tasya vashyA bhavantyete siddhaughAH sacharAcharAH |
khecharA bhUcharAshchaiva tathA svargacharAshcha ye ||24||

te sarve vashamAyAnti sAdhakasya hi nAnyathA |
nAmnAM varaM maheshAni parityajya sahasrakam ||25||

paThitavyaM shataM devi chaturvargaphalapradam |
aj~nAtvA parameshAni nAmnAM shataM maheshvari ||26||

bhajate yo mahakAlIM siddhirnAsti kalau yuge |
prapaThet prayato bhaktyA tasya puNyaphalaM shR^iNu ||27||

lakShavarShasahasrasya kAlIpUjAphalaM bhavet |
bahunA kimihoktena vA~nChitArthI bhaviShyati ||28||

iti shrIbR^ihannIlatantre bhairavapArvatIsaMvAde kAlIshatanAmanirUpaNaM  trayoviMshaH paTalaH ||

Thursday, April 16, 2015

Shiva's Eight

Bhavah sharvo rudrah pashupatih atha ugrah saha mahan
Tatha bhima ishanav iti yadabhidhanashtakam idam 
Amushmin pratyekam pravicharati deva shrutir api
Priyayasmai dhamne pranihita-namasyo asmi bhavate
"Bhava, Sarva, Rudra, Pashupati, also Ugra with Mahan, furthermore Bhima and Ishana, these are eight appellations of the Lord, each of them the shrutis individually expound. My salutations are to the dear abode in which these names are laid i.e. to One who bears these names." (Shiva Mahimna Stotra, Verse 28)
Shiva Purana also teaches us that the entire creation comprises eight forms of Shiva who reside and pervade in the Universe like pearls on a string. Here are the names:

 Sarva - All prevading One
 Bhava - Existence, Creation
 Rudra - Dispeller of Sorrows
 Ugra - The Fearsome
 Bheema - The Tremendous
 Pashupathi  - Lord of all beings
 Mahadeva - The Supreme
 Ishana - The Directional ruler

In Linga Purana, Nandi Deva describe these eight forms:
Sarva is one Form of Shiva spread all over the Universe whose wife is stated as Vikeshi and their son is Mangala. Bhava with Uma as his wife and Shukra as their son. Agni Swarupa Shiva is called Pashupati, whose wife is known as Swaha and their son is Shanmukha. Pavana (Vayu) Swarupa Mahadeva is called Ishana whose wife is known as Shivaa and their son is Manojava or Hanuman. Rudra is the name of Shiva whose Swarupa is of Surya Deva and Suvarchala is the name of his wife and Shanaischara is their son. Soma Swarupa Bhagavan is called Maha Deva, with Rohini as his wife and Budha as their son. Yajamana Swarupa of Shiva is Ugra Deva and his wife is called Diksha and their son is Santana. Bhagavan Shiva's eighth form is known as Parthiva, signifying the hardened and cruel feature of Shiva as his wife is Prithvi and their progeny is of humanity. Tatwajnas (those who know of tatwas) believe that Pashupati is the life-provider of all Dehaadharis or Beings with Physiques; Ishana is the provider of Shobha or Charm; Bhima is that Form of Shiva who bestows Teja or radiance to various parts of body like eyes, skin etc. while Chandra Swarupa of Shiva who rules the mind of the Beings is called Rudra and Yajamana Swarupa governing Buddhi or intellect of the Beings is designated as Maha Deva.

The rich symbolism correspond to number 8 in Shaivism. Even the Shaivite philosophy has eight systems. In this case, one of main understanding that these 8 forms represent the 5 tattwas, the Sun, the Moon and the Jivatma. The Sun and Moon are the life-givers, and the Jivatma is a reflection of the Purusha-atma.
It brings to mind the story from the Madhaviya Shankara Dig Vijayam where Adi Shankara meets Lord Shiva as a chandala accompanied by the four vedas in the form of four dogs. And during the panchayatana puja, the worship of the Ashta murtis includes Adi Shankara himself. It is the delightful concept but set of others exist also.

We can see here the traditional extrapolating of the number eight as Guardians of directions (Ashta Dikpalakas).

 Sarva rules over the East
 Bhava rules over the NorthEast
 Rudra rules over the North
 Ugra rules over the NorthWest
 Bhima rules over the West
 Pashupati rules over the SouthWest
 Ishana rules over the South
 Mahadeva over the SouthEast

In the same way for Eight Bhairavas Mahakala Bhairava is the center, and His eight forms are the eight directions. Mahakala Bhairava is Shiva Himself, and the eight Bhairavas are the eight forms of Shiva in the Tantric scheme.
Also, these forms of Shiva are correlated with eight planets or assigns eight forces of nature and also the eight qualities related with these forms. Then, all world is a product of these eight forms, consists of them, and can exist and fulfill its task only because the eight embodiments cooperate.

 Sarva – for Earth
 Bhava – for Water
 Rudra – for Fire
 Ugra – for Air
 Bheema – for Space
 Pashupathi – for Soul
 Mahadeva – for Moon
 Ishana – for Sun

Because each individual is also composed of the same eight realities (e.g., the light of man's eyes corresponds to that of the Sun), Shiva constitutes the corporeal frame and the psychical organism of every living being. The eighth constituent is the indispensable performer of the rites which are devoted to gods who preside over the cosmic processes and all are Shiva's faculties.

Shaivite saint Appar has told that Shiva enjoys Puja with eight flowers "inside" and "outside" (about eight flowers - here).
Or well-known Lingaasthakam has one stanza that says:

Ashtadalo pariveshtita Lingam
Sarva samudbhava karana Lingam
Ashtadaridra vinashana Lingam
Tatpranamami Sadashiva Lingam
I bow before that Lingam, which is the eternal Shiva,
Which is surrounded by eight petals,
Which is the prime reason of all riches,
And which destroys eight types of poverty.

According to Shiva Purana and Brahma Purana these eight forms are connected to the places in India and Nepal. The following forms or forces of nature are worshipped in their primal form only without any special idols representing them.

Sarva - Bhoomi Linga, Kancheepuram, Tamil Nadu.
Bhava - Jala Linga, ThiruvanaiKoil, Tamil Nadu.
Rudra - Agni or Thejo (Divine Light) Linga, Tiruvannamalai, Tamilnadu – Arunachaleswara.
Ugra - Vayu Linga, Sri Kalahasti, Andhra Pradesh.
Bheema - Akaasha Linga, Chidambaram, Tamil Nadu.
Pasupathi - Yajamana Linga, Kathmandu, Nepal.
Mahadeva - Chandra Linga, West Bengal.
Ishana - Surya Linga, Konark Temple, Orissa.

The eight mantras of Ashtamurtis are:

OM Bhavaya Devaya Namaha
OM Sharvaya Devaya Namaha
OM Rudraya Devaya Namaha
OM Ugraya Devaya Namaha
OM Bheemaya Devaya Namaha
OM Pashupathaye Devaya Namaha
OM Eshanaya Devaya Namaha
OM Maha Devaya Samba Sachchidanandaya Namaha

In Tirumantiram, written by the Yoga Siddhar Tirumular, we read:
"The One is He, the Two His sweet Grace,
In Three He stood, in all the Four witnessed,
The Five He conquered, the Six He filled,
The Seven Worlds pervades, manifests the Eight And so remains."
 These eight forms show to us symbolically, using ancient schemes of the eight existent entities, Shiva's Divine manifestation. Thus, the Ashtamurtis together represent Shiva's universal form (Vishvarupa). He is both the Pervader and the pervaded. Only One transcendental Shiva is the center.

It has reminded me a magnificent sculpture in a CSMVS museum at Mumbai. It is a relief called Ashta Shiva or Mahadeva but we can see only 7 figures. But all murtis are united as One Linga.


Monday, April 13, 2015

For the Raindrop

For the raindrop, joy is in entering the river -
Unbearable pain becomes its own cure.

Travel far enough into sorrow, tears turn to sighing;
In this way we learn how water can die into air.

When, after heavy rain, the storm clouds disperse,
Is it not that they've wept themselves clear to the end?

If you want to know the miracle,
how wind can polish a mirror,
Look: the shining glass grows green in spring.

It's the rose's unfolding, Ghalib, that creates the desire to see-
In every color and circumstance, may the eyes be open for what comes.

By Ghalib (1797-1869)

Saturday, April 11, 2015

Love is Lord of All

Poem by Anicius Manlius Severinus Boëthius (480–524 AD), Roman scholar, Christian philosopher, and author of the famous work De consolatione philosophiae  in which the pursuit of wisdom and the love of God are described as the true sources of human happiness.

Why are Nature's changes bound
To a fixed and ordered round?
What to leagued peace hath bent
Every warring element?
Wherefore doth the rosy morn
Rise on Phoebus' car upborne?
Why should Phoebe rule the night,
Led by Hesper's guiding light?
What the power that doth restrain
In his place the restless main,
That within fixed bounds he keeps,
Nor o'er earth in deluge sweeps?
Love it is that holds the chains,
Love o'er sea and earth that reigns;
Love whom else but sovereign Love?
Love, high lord in heaven above!
Yet should he his care remit,
All that now so close is knit
In sweet love and holy peace,
Would no more from conflict cease,
But with strife's rude shock and jar
All the world's fair fabric mar.

Tribes and nations Love unites
By just treaty's sacred rites;
Wedlock's bonds he sanctifies
By affection's softest ties.
Love appointed, as is due,
Faithful laws to comrades true
Love, all-sovereign Love! - oh, then,
Ye are blest, ye sons of men,
If the love that rules the sky
In your hearts is throned on high!

Friday, April 10, 2015

He Shattered the Gates of Brass

Greek Orthodox Christian chant in Hagia Sophia.
Singer: Nikodemos Kabarnos

They have stripped me of my garments
And clothed me in a scarlet robe
They have set upon my head a crown of thorns
And given me a reed in my right hand that
I might dash them to pieces like a potters vessel.
Today hell cries out. Groaning.
I should not have accepted the man born of Mary.
He came and shattered the gates of brass.
As God, He raised the souls that I held captive.
Glory to Thy Cross and Resurrection, Lord.

Wednesday, April 8, 2015

You Live Inside

You live inside my heart; in there are secrets about You:
Your house is good; no, good is the One found by You!

The only secret in there is You, there's no other I know:
with Your Vision look, other than You is one there too?

Whether the night of separation should be short or long,
my closest friend is my hope of You, remembering You.

I'm so happy if it makes You happy to be destroying me
because whatever You choose, My Killer... I choose too!

---by Mansur al- Hallaj

Saraswati Kavacha

sarasvatIkavacham brahmavaivartapurANe

brahmovAcha |
shR^iNu vatsa pravakShyAmi kavachaM sarvakAmadam |
shrutisAraM shrutisukhaM shrutyuktaM shrutipUjitam || 63||
uktaM kR^iShNena goloke mahyaM vR^indAvane vane |
rAseshvareNa vibhunA rAse vai rAsamaNDale || 64||
atIva gopanIyaM cha kalpavR^ikShasamaM param |
ashrutAdbhutamantrANAM samUhaishcha samanvitam || 65||
yaddhR^itvA paThanAdbrahmanbuddhimAMshcha bR^ihaspatiH |
yaddhR^itvA bhagawA~nChukraH sarvadaityeShu pUjitaH || 66||
paThanAddhAraNAdvAgmI kavIndro vAlmiko muniH |
svAyaMbhuvo manushchaiva yaddhR^itvA sArvapUjitaH || 67||
kaNAdo gautamaH kaNvaH pANiniH shAkaTAyanaH |
granthaM chakAra yaddhR^itvA dakShaH kAtyAyanaH svayam ||
dhR^itvA vedavibhAgaM cha purANAnyakhilAni cha |
chakAra lIlAmAtreNa kR^iShNadvaipAyanaH svayam || 69||
shAtAtapashcha saMvarto vasiShThashcha parAsharaH |
yaddhR^itvA paThanAdgranthaM yAj~navalkyashchakAra saH ||
R^iShyashR^i~Ngo bharadvAjashchA.a.astIko devalastathA |
jaigIShavyo.atha jAbAliryatddhR^itvA sarvapUjitaH || 71||
kavachasyAsya viprendra R^iShireSha prajApatiH |
svayaM bRRIhaspatishChando devo rAseshvaraH prabhuH || 72||
sarvatattvaparij~nAne sarvArthe.api cha sAdhane |
kavitAsu cha sarvAsu viniyogaH prakIrtitaH || 73||
oM hrIM sarasvatyai svAhA shiro me pAtu sarvataH |
shrIM vAgdevatAyai svAhA bhAlaM me sarvadA.avatu || 74||
oM sarasvatyai svAheti shrotra.n pAtu nirantaram |
oM shrIM hrIM bhArtyai svAhA netrayugmaM sadA.avatu || 75||
oM hrIM vAgvAdinyai svAhA nAsAM me sarvato.avatu |
hrIM vidyAdhiShThAtR^idevyai svAhA shrotraM sadA.avatu ||
oM shrIM hrIM brAhmyai svAheti dantapa~NktIH sadA.avatu |
aimityekAkSharo mantro mama kaNThaM sadA.avatu || 77||
oM shrIM hrIM pAtu me grIvAM skandhaM me shrIM sadA.avatu |
shrIM vidyAdhiShThAtR^idevyai svAhA vakShaH sadA.avatu ||
oM hrIM vidyAsvarUpAyai svAhA me pAtu nAbhikAm |
oM hrIM klIM vANyai svAheti mama prShThaM sadA.avatu || 79||
oM sarvavarNAtmikAyai pAdayugmaM sadA.avatu |
oM vAgadhiShThAtR^idevyai sarvA~NgaM me sadA.avatu || 80||
oM sarvakaNThavAsinyai svAhA prachyAM sadA.avatu |
oM hrIM jihvAgravAsinyai svAhA.agnidishi rakShatu || 81||
oM aiM shrIM hrIM sarasvatyai budhajananyai svAhA |
satataM mantrarAjo.ayaM dakShiNe mAM sadA.avatu || 82||
oM hrIM shrIM tryakSharo mantro nairRRItyAM me sadA.avatu |
kavijihvAgravAsinyai svAhA mAM vAruNe.avatu || 83||
oM sadambakAyai svAhA vAyavyai mAM sadA.avastu |
oM gadyapadyavAsinyai svAhA mAmuttare.avatu || 84||
oM sarvashAstravAsinyai svAhaishAnyAM sadA.avatu |
oM hrIM sarvapUjitAyai svAhA chordhvaM sadA.avatu || 85||
oM hrIM pustakavAsinyai svAhA.adho mAM sadA.avatu |
oM granthabIjarUpAyai svAhA mAM sarvato.avatu || 86||
iti te kathitaM vipra sarvamantraughavigraham |
idaM vishvajayaM nAma kavachaM brahmArUpakam || 87||
purA shrutaM dharmavaktrAtparvate gandhmAdane |
tava snehAnmayA.a.akhyAtaM pravaktavyaM na kasyachit ||
gurumabhyarchya vidhivadvastrAlaMkArachandanaiH |
praNamya daNDavadbhUmau kavachaM dhArayetsudhIH || 89||
pa~nchalakShajapenaiva siddhaM tu kavachaM bhavet |
yadi syAtsiddhakavacho bR^ihaspatisamo bhavet || 90||
mahAvAgmI kavIndrashcha trailokyavijayI bhavet |
shaknoti sarvM jetuM sa kavachasya prabhAvataH || 91||
idaM te kANvashAkhoktaM kathitaM kavachaM mune |
stotraM pUjAvidhAnaM cha dhyAnaM vai vandanaM tathA ||

iti shrI brahmavaivarte mahApurANe prakR^itikhaNDe nAradanArAyaNasaMvAde sarasvatIkavachaM nAma chaturtho.adhyAyaH ||

Tuesday, April 7, 2015

Gajanana Stotra

shrIgaNeshAya namaH |

devarShaya UchuH |
namaste gajavaktrAya gajAnanasurUpiNe |
parAsharasutAyaiva vatsalAsUnave namaH || 1||
vyAsabhrAtre shukasyaiva pitR^ivyAya namo namaH |
anAdigaNanAthAya svAnandAvAsine namaH || 2||
rajasA sR^iShTikarte te sattvataH pAlakAya vai |
tamasA sarvasa.nhartre gaNeshAya namo namaH || 3||
sukR^iteH puruShasyApi rUpiNe paramAtmane |
bodhAkArAya vai tubhyaM kevalAya namo namaH |4||
svasa.nvedyAya devAya yogAya gaNapAya cha |
shAntirUpAya tubhyaM vai namaste brahmanAyaka || 5||
vinAyakAya vIrAya gajadaityasya shatrave |
munimAnasaniShThAya munInAM pAlakAya cha || 6||
devarakShakarAyaiva vighneshAya namo namaH |
vakratuNDAya dhIrAya chaikadantAya te namaH || 7||
tvayA.ayaM nihato daityo gajanAmA mahAbalaH |
brahmANDe mR^ityu sa.nhIno mahAshcharyaM kR^itaM vibho||
hate daitye.adhunA kR^itsnaM jagatsantoShameShyati |
svAhA\-svadhA yutaM pUrNaM svadharmasthaM bhaviShyati ||
evamuk{}tvA gaNAdhIsha sarve devarShayastataH |
praNamya tUShNIbhAvaM te samprAptA vigatajvarAH || 10||
karNau sampID.hya gaNapa\-charaNe shiraso dhvaniH |
madhuraH prakR^itastaistu tena tuShTo gajAnanaH || 11||
tAnuvAcha madIyA ye bhak{}tAH paramabhAvitAH |
taishcha nityaM prakartavyaM bhavadbhirnamanaM yathA ||
tebhyo.ahaM praramaprIto dAsyAmi manasIpsitAm |
etAdR^ishaM priyaM me cha mananaM nA.atra sa.nshayaH ||
evamuk{}tvA sa tAn sarvAn siddhi\-buddhyAdi\-sa.nyutaH |
antardadhe tato devA manuyaH svasthalaM yayuH || 14||

|| iti shrImadAntye maudgale dvitIyakhaNDe gajAsuravadhe gajAnanastotraM sampUrNam ||

Sunday, April 5, 2015

The Hundred Verses of Advice

The Hundred Verses of Advice of Padampa Sangye, a Buddhist mahasiddha of the Indian Tantra.

Just as worn-out clothes can never again be made as new,
It's no use seeing a doctor once you're terminally ill;
You'll have to go. We humans living on this earth
Are like streams and rivers flowing toward the ocean -
All living beings are heading for that single destination.

Now, like a small bird flying off from a treetop,
I, too, will not be here much longer; soon I must move on.

If you spend the present meaninglessly and leave with empty hands,
People of Tingri, a human life in the future will be very hard to find.

To apply yourselves with body, speech and mind to the sacred Teachings,
People of Tingri, is the best thing that you can do.

Give your very life, heart and soul to the Three Jewels,
People of Tingri, and their blessings cannot but arise.

Forget your goals for this life - concentrate instead on lives to come.
People of Tingri, that is the highest goal.

Families are as fleeting as a crowd on market day;
People of Tingri, don't bicker or fight.

Wealth and poverty, like a magic show, just seduce and deceive;
People of Tingri, don't let the knot of avarice bind you.

This body's just a bag containing various kinds of filth;
People of Tingri, don't pamper it and spruce it up so.

Family and friends are no more real than a magic show;
People of Tingri, in your fondness for them don't tie yourself down.

Country and land are like a nomad's pastures
People of Tingri, don't cling sentimentally to them.

As parents, all beings in the six realms have cared for you;
People of Tingri, don't relate to them with your ideas of "I" and "mine".

The day you were born, your death began approaching;
People of Tingri, remember: there is never any time to spare.

Fundamentally there's no delusion, it's an ephemeral occurrence;
People of Tingri, look at the nature of what it produces.

Without distraction apply yourselves to the sacred Dharma;
People of Tingri, after death it will guide you on the path.

The truth of cause and effect ensures that actions yield their full result;
People of Tingri, avoid all actions that are negative and evil.

Leave all your activities behind like a country in a dream;
People of Tingri, just put non-action into practice.

The very thing you feel attached to, let go of it, whatever -
People of Tingri, there isn't anything that you need.

Since you won't be staying in this world forever,
People of Tingri, make your preparations for the journey now.

If you first finish what you have to do, you'll never get to Dharma;
People of Tingri, while you're thinking about it, practice straight away.

Inside the forest, monkeys may be living happily at ease,
People of Tingri - but at the edges forest fires are closing in all round.

Birth, sickness, ageing and death flow on, a river without ford or bridge;
People of Tingri, have you prepared yourselves a boat?

In the narrow defiles of birth, death and the intermediate state
Bandits await - the five poisonous emotions - sure to ambush you;
People of Tingri, avail yourselves of the teacher as your escort.

Your never-failing source of refuge is the teacher;
People of Tingri, carry him constantly on the crown of your head.

If your protection is the teacher, you'll reach wherever you aspire to go;
People of Tingri, cultivate devotion as the fare you pay for the journey.

Those who get wealthy get miserly too;
People of Tingri, give generously without being partial.

Whoever gets power acts sinfully, too;
People of Tingri, abandon all desire for rank and power.

Those with rank and riches are never happy and at ease;
People of Tingri, get ready to claw at your chest in anguish.

In the next world, there are neither family nor friends;
People of Tingri, place your confidence in the Dharma.

If you wander in distraction, you'll waste the freedoms and advantages of human life;
People of Tingri, make a resolute decision now.

While you're busy being distracted, the demon of Death will catch you;
People of Tingri, practice from this very moment onwards.

When will the demon of Death appear? There is no easy way to tell;
People of Tingri, right now be always on your guard.

The day you die, there's no one who'll protect you;
People of Tingri, be ready to have yourselves alone to count on.

If you reflect on death, there's nothing you will need;
People of Tingri, always keep your death in mind.

Like lengthening shadows as the sun sinks low,
The demon of Death relentlessly draws nearer;
People of Tingri, quickly! Get away from him!

The morning's ravishing flower will wither by nightfall;
People of Tingri, don't put your hopes in your body.

Even if resembling, while alive, the children of the gods,
Once dead they are more frightful than a demon horde;
People of Tingri, you've been deceived by these illusory bodies.

Visitors to market day, their trading finished, on the morrow have dispersed;
People of Tingri, your friends will part from you, be certain.

Since the scarecrow conjured up by magic is sure to tumble down;
People of Tingri, act now according to the linking of effect with cause.

For sure, the vulture of your mind will one day fly away;
People of Tingri, now is the time to soar up to the heights.

All beings of the six realms have cared for you as parents;
People of Tingri, towards them cultivate your love and compassion.

Hate for enemies is samsara's hallucination, caused by actions;
People of Tingri, transmute your hatred and your hostile mind.

Prostration and circumambulation purify obscuration of the body;
People of Tingri, abandon all your worldly physical work.

Recitation and taking refuge purify obscuration of the speech;
People of Tingri, abandon all your ordinary conversation.

Fervent devotion purifies habitual tendencies of the mind;
People of Tingri, meditate on the teacher above your head.

Your flesh and bones took form together, but in the end are sure to separate;
People of Tingri, do not believe that you will live forever.

Capture that most sublime of countries, the constant land of the natural state;
People of Tingri, where there is no transition or change.

Enjoy that most sublime of riches, the treasure of the nature of mind;
People of Tingri, which cannot ever be depleted.

Savor that most sublime of foods, the exquisite taste of meditation, People of Tingri, which abolishes the pangs of hunger.

Imbibe that most sublime of drinks, the ambrosia of mindfulness, People of Tingri, whose flow is never interrupted.

Rely upon that most sublime companion, primordial awareness wisdom, People of Tingri, from which you never can be parted.

Seek for that most sublime of progeny, the young child pure awareness, People of Tingri, for which there is no birth or death.

In a state of emptiness, whirl the spear of pure awareness;
People of Tingri, the view is free of being caught by anything at all.

In a state without thoughts, without distraction, abandon the watcher;
People of Tingri, the meditation is free of any torpor or excitement.

In a state of natural spontaneity, train in being free of any holding back;
People of Tingri, in the action there is nothing to abandon or adopt.

The four bodies, indivisible, are complete in your mind;
People of Tingri, the fruit is beyond all hope and doubt.

The root of both samsara and nirvana is to be found within your mind;
People of Tingri, the mind is free of any true reality.

Desire and hate appear, but like birds in flight, should leave no trace behind;
People of Tingri, in meditation be free of clinging to experiences.

The unborn absolute body is like the very heart of the sun -
People of Tingri, there is no waxing or waning of its radiant clarity.

Thoughts come and go like a thief in an empty house -
People of Tingri, in fact there is nothing to be gained or lost.

Sensations leave no imprints, like drawings made on water;
People of Tingri, don't perpetuate deluded appearances.

Thoughts of attachment and aversion are like rainbows in the sky;
People of Tingri, there is nothing in them to be grasped or apprehended.

Mind's movements dissolve by themselves, like clouds in the sky;
People of Tingri, in the mind there are no reference points.

Without fixation, thoughts are freed by themselves, like the wind, People of Tingri, which never clings to any object.

Pure awareness is without fixation, like a rainbow in the sky;
People of Tingri, experiences arise quite unimpededly.

Realization of the absolute nature is like the dream of a mute;
People of Tingri, there are no words to express it.

Realization is like a youthful maiden's pleasure;
People of Tingri, the joy and bliss cannot be described.

Clarity and emptiness united are like the moon reflecting in water;
People of Tingri, there is nothing to be attached to and nothing to impede.

Appearances and emptiness inseparable are like the empty sky;
People of Tingri, the mind is without either center or periphery.

The mind with no thought and no distraction is like the mirror of a beauty;
People of Tingri, it is free of any theoretical tenets.

Awareness and emptiness inseparable are like reflections in a mirror;
People of Tingri, nothing is born there and nothing ceases.

Bliss and emptiness inseparable are like the sun lighting up the snows;
People of Tingri, there is nothing there to apprehend.

Deluded talk will fade without a trace, like echoes;
People of Tingri, in sound there is nothing to be grasped.

Happiness and suffering, through a mechanism like the sounding of a lute's body and strings, People of Tingri, are produced when actions are combined with necessary conditions.

The natural freedom of samsara and nirvana is like a children's game;
People of Tingri, have a mind without any aims.

Your notions of the outer world derive from the mind within;
People of Tingri, let the solid ice be melted into liquid.

The mechanism of ignorance is like the gush of a meadow spring;
People of Tingri, it cannot be halted by obstructing it.

The delusions of samsara and nirvana are like coming face to face with an enemy;
People of Tingri, as your ally practice virtue.

The natural clarity of the five kayas [aspects of enlightenment] is like the expanse of a continent of gold;
People of Tingri, there is no hope or doubt, attachment or aversion.

With its freedoms and advantages, human life is like a treasure island;
People of Tingri, do not come back an empty-handed failure.

The practice of the Great Vehicle is like a wish-fulfilling gem;
People of Tingri, however hard you search, it would be difficult to find again.

For this life, come what may, you'll have enough to eat and clothe yourself;
People of Tingri, put everything you have into practicing the Dharma.

While you are young, practice hard and with austerities;
People of Tingri, once you're old your constitution won't withstand it.

When emotions arise, bring antidotes to bear on them;
People of Tingri, let free all concepts in their very nature.

Think from time to time of all the defects of samsara;
People of Tingri, that will make your faith become much clearer.

Right now, develop diligence and stand your ground;
People of Tingri, when you die it will guide you on the path.

If you're not free now, when will you ever get to be free?
People of Tingri, your chance to eat comes only one time in a hundred.

Life is so ephemeral, like the dew on the grass;
People of Tingri, don't yield to laziness and indifference.

From where you are now, should you lose your footing,
People of Tingri, it will be hard to find a human life again.

The Buddha's teaching is like the sun shining through the clouds;
People of Tingri, now is the one time that it is present.

You say such clever things to people, but don't apply them to yourself;
People of Tingri, the faults within you are the ones to be exposed.

That faith succumbs to circumstance is only a short step away;
People of Tingri, contemplate samsara's imperfections.

Frequenting evil friends is bound to make your own behavior evil;
People of Tingri, abandon any friendships that are negative.

Frequenting virtuous friends is bound to make your own good qualities arise;
People of Tingri, follow your spiritual teachers.

Deception and lies deceive not only others, but yourself as well;
People of Tingri, as witness take your own conscience.

Delusion born from ignorance is the worst disaster-bearing demon;
People of Tingri, hold fast to your vigilance and mindfulness.

If you don't hold on to the three or five poisons [desire, hatred, ignorance, jealousy, pride], the path is near; People of Tingri, generate powerful antidotes against them.

If your perseverance has no strength, you will not reach Buddhahood;
People of Tingri, make sure that you don that Armor.

Habitual tendencies, being old acquaintances, keep on coming back;
People of Tingri, don't go on following the past.

If your understanding and realization are weak, pray to your lord teacher;
People of Tingri, and deep meditation will be born in you.

If you aspire to happiness in future, accept your present trials;
People of Tingri - then Buddhahood is right here just beside you.

This old Indian master will not stay in Tingri, he will go away;
People of Tingri, it is now that you must clarify your doubts.

I myself have practiced without distraction;
People of Tingri, you too should follow this example.

Sonnet 116

Let me not to the marriage of true minds
Admit impediments; love is not love
Which alters when it alteration finds,

Or bends with the remover to remove.
О no, it is an ever-fixed mark
That looks on tempests and is never shaken;
It is the star to every wand'ring bark,
Whose worth's unknown, although his heighth be taken.
Love's not Time's fool, though rosy lips and cheeks
Within his bending sickle's compass come;
Love alters not with his brief hours and weeks,
But bears it out even to the edge of doom.
If this be error and upon me proved,
I never writ, nor no man ever loved.

---by Shakespeare

Saturday, April 4, 2015

Hanuman Prarthana

yatra yatra raghunāthakīrtanaṃ tatra tatra kṛta-mastakāñjalim|
bāṣpavāriparipūrṇa-lōcanaṃ mārutiṃ namata rākṣasāntakam‌||

asādhyasādhaka svāmin asādhyaṃ tava kiṃ vada|
rāmadūtakṛpasindhō matkāryaṃ sādhaya prabhō||

buddhirbalaṃ yaśō dhairyaṃ nirbhayatvam arōgatā|
ajāḍyaṃ vākpaṭutvaṃ ca hanūmatsmaraṇādbhavēt||

Om Hanumate Namaha

Friday, April 3, 2015

Hanuman Smaranam

prAtaH smarAmi hanumantamanantavIryaM
shrIrAmachandracharaNAmbujacha~ncharIkam |
sarvArthasiddhisadanaM prathitaprabhAvam || 1||
mAdhyaM namAmi vRRijinArNavatAraNaika\-
dhIraM sharaNyamuditAnupamaprabhAvam |
vandArukalpatarumavyayamA~njaneyam || 2||
sAyaM bhajAmi sharaNopasRRitAkhilArti\-
pu~njapraNAshanavidhau prathitapratApam |
akShAntakaM sakalarAkShasavaMshadhUma\-
ketuM pramoditavidehasutaM dayAlum || 3||

Om Hanumate Namaha

Thursday, April 2, 2015

Mayureshvara Stotram

shrI gaNeshAya namaH |

sarve uchuH |
parabrahmarUpaM chidAnandarUpaM pareshaM sureshaM guNAbdhiM guNesham |
guNAtItamIshaM mayUreshavaMdyaM gaNeshaM natAH smo natAH smo natAH smaH || 1||
jagadvandyamekaM parAkAramekaM
guNAnAM paraM kAraNaM nirvikalpam |
jagatpAlakaM hArakaM tArakaM taM
mayUreshavaMdyaM natAH smo natAH smaH || 2||
mahAdevasUnuM mahAdaityanAshaM
mahApUruShaM sarvadA vighnanAsham |
sadA bhaktapoShaM paraM GYAnakoshaM
mayUreshavaMdyaM natAH smo natAH smaH || 3||
anAdiM guNAdiM surAdiM shivAyA
mahAtoShadaM sarvadA sarvavaMdyam |
surAryaMtakaM bhuktimuktipradaM taM
mayUreshavaMdyaM natAH smo natAH smaH || 4||
paraM mAyinaM mAyinAmapyagamyaM
munidhyeyamAkAshakalpaM janesham |
asaMkhyAvatAraM nijAGYAnanAshaM
mayUreshavaMdyaM natAH smo natAH smaH || 5||
anekakriyAkArakaM shrutyagamyaM trayIbodhitAnekakarmAdibIjam |
kriyAsiddhihetuM surendrAdisevyaM
mayUreshavaMdyaM natAH smo natAH smaH || 6||
mahAkAlarUpaM nimeShAdirUpaM
kalAkalparUpaM sadAgamyarUpam |
janaGYAnahetuM nR^iNAM siddhidaM taM
mayUreshavaMdyaM natAH smo natAH smaH || 7||
maheshAdidevaiH sadA dhyeyapAdaM
sadA rakShakaM tatpadAnAM hatArim |
mudA kAmarUpaM kR^ipAvAridhiM taM
mayUreshavaMdyaM natAH smo natAH smaH || 8||
sadA bhaktiM nAthe praNayaparamAnaMdasukhado
yatastvaM lokAnAM paramakaruNAmAshu tanuShe |
ShaDUrmInAM vegaM suravara vinAshaM naya vibho
tato bhaktiH shlAghyA tava bhajanato.ananyasukhadAt || 9||
kimasmAbhiH stotraM sakalasuratApAlaka vibho
vidheyaM vishvAtmannagaNitaguNAnAmadhipate |
na saMkhyAtA bhUmistava guNagaNAnAM tribhuvane
na rUpANAM deva prakaTaya kR^ipAM no.asurahate || 10||
mayUreshaM namaskR^itya tato devo.abravIchcha tAn |
ya idaM paThate stotraM sa kAmAn labhate.akhilAn || 11||
sarvatra jayamApnoti mAnamAyuH shriyaM parAm |
putravAn dhanasampanno vashyatAmakhilaM nayet || 12||
sahasrAvartanAtkArAgR^ihasthaM mochayejjanam |
niyutAvartanAnmartyo sAdhyaM yatsAdhayetxaNAt || 13||

iti shrIgaNeshapurANe uttarakhaNDe bAlacharitre mayUreshvarastotraM sampUrNam |

Wednesday, April 1, 2015

My Soul is Your Temple

From Shiva Manasa Puja by Adi Shankara.

My soul is your temple, O Lord,
My actions are your handmaids,
My body is your home,
My senses witness only you,
My sleep is pure meditation on you,
These walking feet are your journey,
Whatever falls from my mouth is prayer to you,
Oh Lord, everything I say and do are worship.