Jayati Mahakali

Sri Kali Ma's Chalisa

JAYATI MAHAAKAALII JAYATI,
AADYA KAALII MAATA
JAI KARAALA VADANE JAYATI,
JAGATA MAATU VIKHYAATA
Victory to you, O Mahakali! Victory to you, O primordial source of all beings! Victory to you, O formidable-looking goddess, who are renowned as the mother of the world!
JAI JAI RUUPA PRACHANDIKAA,
MAHAAKAALIKAA DEVI
JAYATI JAYATI SHIVA-CHANDRIKAA,
SURA NARA MUNIJANA SEVI
Victory, all victory to you, O great goddess Mahakalika, of terrible and frightening aspect! Victory to you, O Moon on the locks of Shiva who are ever adored by gods, men, hermits and devotees.
JAYATI JAYATI RAKTAASANAA,
RAUDRAMUKHI RUDRAANII
ARI SHONITA KHAPPARA BHARANII,
KHADAGA DHAARINII SHUCHI PAANI
Victory, all victory to you. O consort of Rudra; you are fearsome to look at and prefer a drink of hot blood; you are described as having a sword in your hallowed hand and as one who fills her cranial bowl with the blood of her victims.
JAI JAI JAI MAIYAA SHRII KAALII
JAYATI KHADAGA KARA KHAPPARA VAALII
JAYATI MAHAAMAAYAA VIKARAALAA
RUDRA-SHAKTI KAALAHUN KO KAALAA
Glory, glory to you, O Kali, the bearer of a cranial bowl and a sword in your hands. Victory to you, O terrible Delusion, the might of Rudra and the very death of Death.
MAAN MADHU KAITABHA KE VADHA HETU
PRAGATI SHRII HARI KE TANA SE TUU
SHYAAMALA GAATA MAATA TAVA SOHATA
RAVI SAMA CAVI LAKHI CHAVIPATI MOHATA
O Mother, it is for the slaughter of the demons Madhu and Kaitabha that you appeared from the body of Hari. O Mother, your dark form radiant as the sun looks so splendidly winsome that the god of beauty himself cannot but succumb to its charm.
DASHA MUKHA TIISA NETRA MANA BHAAVANA
BHAALA BAALA SHASHI MUKUTA SUHAAVANA
KO CHAVI VARANI SAKAI MAAN TERII
SHYAAMA KESHA JANU GHATAA SUGHERII
You are ten-faced with thirty attractive eyes, the crescent moon and a lovely coronet on your head. O Divine mother; who can describe your comeliness and your dark hair like massed clouds?
URA ARI MUNDAMAALA CHAVI CHAAJATA
ASTRA SHASTRA DASHA HASTA VIRAAJATA
KHAPPARA KHADAGA TRISHUULA KUTHAARII
GADAA CHAKRA DHANU SHANKHA SUDHAARII
The beauty of the wreath made of your victims' skulls looks splendid as do the weapons and missiles in all your ten hands. You carry a cranial bowl, a sword, a three-pronged trident, an axe, a club, a disc, a bow and a conch, all in their proper places.
ARI KARA KATANA GHAANGARAA RAAJAI
ANGA-ANGA SHUCHI BHUUSANA SAAJAI
RANJITA RAKTA DASA CHARANA KARAALAA
JIHI VISHAALA RUUPA VIKARAALAA
The beautiful skirt made of he severed arms of your enemies looks so becoming like the sacred ornaments adorning every part of your body. Your ten dread feet are all smeared with blood and your long tongue sticks out, rendering your appearance frightening.
JABAHIN ATTAHAASA MAA KARATII
KAAMPATA THARA-THARA THARA-THARA DHARATII
AADI SHAKTI DHANI JAGA DHAATRII
MAHAA PRALAYA KII ADHISHTHAATRII
When, O Mother, you laugh aloud, the earth shivers (like one suffering from shaking chills). Blessed are you, O Primordial Energy and foster-mother of the world, you are the presiding deity of Doom (who causes universal destruction).
MAAN TAVA PRAGATA SHRII SHANKARA
RASANAA BAAHARA VADANA BHAYANKARA
DHANI DHANI KALAKATTE KII KAALII
SAHASABHUJI SHRII SHIVAPURA VAALII
O Mother Kali! It is your divine feet that made Shiva's appearance possible in the world; you have long protruding tongue and a frightening look. Blessed, all blessed are you O Mother Kali of Calcutta, who are thousand-armed and who have your abode in Shivapura.
TUUHII KAALII SIYA DASHAMUKHA NAASHYO
SHRII RAGHUPATI PADA VIJAYA VILAASO
JAGA SUKHA SHAANTI HETU KALYAANAA
KARIIN RUUPA DHAARANA VIDHI NAANAA
O Kali, as Sita you were instrumental in bringing about Ravana's destruction and Raghupati's victory which, appearing became amorous of the Lord's feet. You assumed manifold forms for the well being peace and happiness of the world.
TUU HII SHRII KRISHNA RUUPA KII KAALII
CHANDRAHAASA MURALII KARA VAALII
CHATURBHUJII TAU ASTABHUJII DHAARII
KAHUN DASHABHUJA ASHTAADASHAKARII
You manifested yourself in the form of Krishna and let your sword be mysteriously transformed into a flute in his hand. Sometimes you take on the form of Vishnu with his four arms, at other times of one (Durga, for example) having eight arms, at still other one having ten or eighteen arms.
KAHUN BATIISA CHAUSATHA BHUJA DHAARATA
KAHUN SAHASRA BHUJA KARI ARI MAARATA
TUU HARI SHAKTI ARDHA VAALII
TIIKSHANADANTA RASANAA RISI VAALII
You sometimes appear with thirty-two arms, at other times with just the double this number, and at still others you multiply your arms into a thousand in order to slay your enemies. You are the very power of Hari invoked with prayer at midnight; you have long sharp fangs and a protruding tongue showing your blood-thirsty and fearsome nature.
RAKTACHANDIKAA KHADAGA DHAARINII
RUDRA CHANDRIKAA KHALA SANHAARINII
SHRII SATASHRINGII AADYA KAALII
KAALII KHOHA NIVAASINI VAALII
You are furious combatant with a sword in your hand (you are usually shown on the battlefield or in a cremation ground where you sit on a corpse surrounded by jackals and goblins); you are at once soothing like the moon and fearsome like Rudra and the slayer of the wicked. You are a sublime as a hundred-peaked mountain and a primordial deity of black or dark complexion. You dwell amongst dark, untrodden caverns.
AADI MAATU TUUHII NARA SHIRAMAALII
TUMHIIN KANSA HANANII VAITAALII
TUMHIIN BHADRAKAALII KAILAASHII
SADAA KHALANA KE RAKTA MKII PYAASII
You are the original mother (of all beings) and at the dame time a dread deity with human heads for your garland; you are the very slayer of Kansa and subduer of ghosts and goblins; you are yourself Bhadrakali, a dweller on Kailasha and one who thirsts for the blood of the wicked.
KHACHA-KHACHA-KHACHA SHIRA KATI SHATRU KARA
BHARA-BHARA-BHARA SHONITA KHAPPARA BHARA
DALA-DALA-DALA DAANAVA BHAKSHANA KARA
CHALA-CHALA CHALA-CHALA RAKTA KHALANA KARA
Again and again you strike off the heads of your enemies (with your lashing sword) and fill your cranial bowl with blood (oozing from corpses). You gorge yourself on the demon host one after another and rushing on and on shed their wicked blood.
GANI-GANI-GANI ARI KARAHU NIPAATAA
DHANI-DHANI-DHANI SHRII KAALII MAATAA
YAHI ARADAASA DAASA KAHAN MAAII
PUURAHU AASA TU HOU SAHAAII
Blessed, blessed, blessed are you, O Mother Kali, who cause your enemies to lick the dust one after another. I entreat you, O mother, to fulfil your votary's expectations and grant him your favour.
PARYO GAADHA SANKATA ABA BHAARII
KEHI KAA MAIYAA AAJA PUKAARII
CHARI CHORA LAAGYO MAGA MOHII
KARANA CHAHATA RAGHUPATI KO DROHII
I am in a perilous predicament O Mother, and know not whom to call for help. I am being pursued on the rough roads of life by four robbers who are bent upon turning me against the Lord of the house of Raghu Rama.
HAI YEHII SHATRUNA KAA BHUUPAA
KAAMA KRODHA MOHA LOBHA SARUUPAA
INHIIN DEHUN YADI ANTA PACHAARII
TABAHIN MILAHIN BHAGAVANTA MURARII
These are my prime enemies, the sovereign lords of all the deadly evils; lust, anger, infatuation and avarice. If you overthrow them (and abandon me not to my troubles), I would be blessed with devotion to the enemy of Mura, namely, Lord Krishna.
DUUJO EKA ARJA YAHA MAATAA
TODAHU SAPADI KHALANA KE TAANTAA
JETE DUSHTA MAHAA APARAADHII
BADAKARMII PAAMARA BAKA VYAADHII
I also urge you, Mother, to put an end to the unending string of the wicked (bent on vexing me) immediately. All those wicked souls, who are confirmed sinners, evil-doers, mean and suffer from idle volubility and vain chattering:
JO NITA BINU APARAADHA SATAAVATA
DHARMA KARMA SHUBHA HO NA PAAVATA
TINHIN MAATU TUU CHAKI JAA HAALII
BACHANA PUTRA KII HOYA NA KHAALII
Those who cause vexation without being provoked and who render all religious observances and propitious activities fruitless, you pick up, O Mother and slaughter them without delay; let not this prayer of your son go in vain.
PUNI BANI AINDRII AAVAHU MAATAA
ADBHUTA SHAKTI DIKHAAVAHU MAATAA
JHATAPATA LEHU KHALAHIN SANHAARI
MORI MAATU JANI KARAHU ABAARII
I entreat you, O Mother, to reveal yourself as the power of Indra and display your wondrous might. Slay the villains promptly without further delay.
BHARAHU SHANTI SUKHA DHANA JANA DHAAMAA
ATI ANANDA HOII YAHA GRAAMAA
PUNI PUNI VINAVAHI SUNDARADAASAA
MAIYAA PUURA KARAHU ABHILAASHAA
Fill the homes of your devotees with peace, happiness and prosperity so that this countryside becomes a seat of growing exultation and felicity. Sundardasa bows to you again and again, O Mother, and supplicates you to fulfill his expectations.
DOHAA
MAHAAKAALIIKAA CHARITA YAHA, IKA PRAKAARA KAA MANTRA
SARVA KAAMANAA PRATI, MANAHU YANRA ARU TANRA
KAALII CHAALIISAA PADHAI, LAALII CHAHAI JU KOII
KAALII ARI KAA NAASHA HO, KHAALII VACHANA NA HOII
KAALII HARI KAA TEJA HAIN, ARI KO NAASHANA HAARA
HARI KI PUURANA SHAKTI HAIN KARATA HETU SANHAARA

Sri Samba Sadashiva Aksharamala

atha shrii sAMba sadAshiva akSharamAlAstavaH

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

OM NAMAH SHIVAYA

Deus absconditus et incomprehensibilis

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

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

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

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

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

The Stone Lion’s Roar

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

Rahu Stotram

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

iti rAhustotraM sampUrNam |

Famous Rahu stotra from Skanda Purana is here

The Green

By Jalāl ad-Dīn Muhammad Rūmī 

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

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

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

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

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

I reach to touch them.
How could I not?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

---translated by Coleman Banks

Kundalini Stavah

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

janmoddhāra-nirīkṣaṇīha taruṇī vedādibījādimā |
nityaṃ cetasi bhāvyate bhuvi kadā sad-vākya-sañcāriṇī |
māṃ pātu priya-dāsa-bhāvaka-padaṃ sa”nghātaye śrīdharā |
dhātri tvaṃ svayam ādideva-vanitā dīnātidīnaṃ paśum || 6.29 ||
You are always looking to rescue (spiritual seekers) in this world from the cycle of birth and death. You are the ever-young yet ancient origin of the Vedas and other scriptures, as well as the seed-mantras. One ought to contemplate you always in the mind. On rare/extraordinary occasions, you transmit true teachings to earth. O Creator/Creatrix! You yourself are the beloved wife of the primordial God, bearer of beauty and auspiciousness: please protect me, a bound soul, more wretched than the wretched. Raise me to a position whereby I might relish being your beloved servant, that I may (one day) be united with you.
raktābhāmṛtacandrikā lipimayī sarpākṛtir nidritā |
jāgrat-kūrma-samāśritā bhagavati tvaṃ māṃ samālokaya |
māṃsodgandha-kugandha-doṣa-jaḍitaṃ vedādi-kāryānvita.m|
svalpānyāmala-candra-koṭi-kiraṇair nityaṃ śarīraṃ kuru || 6.30 ||
You have a red lustre and you are nectarean moonlight. You have the form of the (Sanskrit) letters. Asleep, you have the shape of a coiled serpent. Waking, you enter the kūrma-nādī. O blessed Goddess, look at me! This body is inert and flawed by its bad odors, odors arising from the flesh. With millions of exceedingly pure moonbeams, forever endow it with the fruits of Vedic and (Tantric) rites.
siddhārthī nija-doṣa-vit sthala-gatir vyājīyate vidyayā |
kuṇḍalyākula-mārga-mukta-nagarī māyākumārgaḥ śriyā |
yadyevaṃ bhajati prabhāta-samaye madhyāhna-kāle’thavā |
nityaṃ yaḥ kula-kuṇḍalī-japa-padāmbhojaṃ sa siddho bhavet || 6.31 ||
A higher birth is achieved through wisdom; the city of the liberated ones on the path of embodiment is attained through the Kundalinī; the false path of māyā is vanquished through the radiantly powerful Goddess [śrī]. If one who wishes to attain perfection (through these means) yet knows his shortcomings regularly worships - at the time of early morning or at midday - the lotus words of the recitation of the Kula Kundalinī, he becomes a Siddha/successful in sādhanā.
Vāyvākāśa-catur-dale’tivimale vāñchā-phale mūlake |
nityaṃ samprati nitya-deha-ghaṭitā śāṅketitā-bhāvitā |
vidyā kuṇḍala-mālinī sva-jananī māyā kriyā bhāvyate |
yais taiḥ siddha-kulodbhavaiḥ praṇatibhiḥ sat-stotrakaiḥ śaṃbhubhiḥ || 6.32 ||
You are contemplated eternally in the four-petalled lotus at the root: that is the space of the winds and the fruit of all desires. You are contemplated at present in your conventional symbolic form that consists of an imperishable body. Those who are initiated into the family of Siddhas contemplate You as wisdom [vidyā], as a wreath of coils [/as the esteemed coiled one], as self-born, as the power of dualistic creation [māyā] and as the power of action [kriyā], with prostrations and with beneficent sacred hymns.
Dhātā-śaṅkara-mohinī tri-bhuvana-cchāyā-paṭodgāminī |
saṃsārādi-mahā-sukha-praharaṇī tatra sthitā yoginī |
sarva-granthi-vibhedinī sva-bhujagā sūkṣmātisūkṣmā parā |
brahma-jñāna-vinodinī kula-kuṭī vyāghātinī bhāvyate || 6.33 ||
Remaining there (in the mūlādhāra), that Yoginī enthralls even the Creator and Śiva. She draws a veil over the three worlds, then banishes it again. With the greatest of ease, she destroys samsāra [the cycle of worldliness] and the experience of being a samsārin [a bound worldling]. She is contemplated as: the One who pierces all the inner knots; the One whose stronghold is the body; the One who herself assumes the form of a serpent; the Supreme Goddess [Parā], subtler than the subtlest, who delights in the knowledge of the Absolute; the One who defeats ignorance.
vande śrī-kula-kuṇḍalī.m tri-valibhiḥ sāṅgaiḥ svayambhū-priyā.m|
prāviṣṭyāmbara-mārga-citta-capalā.m bālābalā.m niṣkalām |
yā devī paribhāti veda-vacanā saṃbhāvinī tāpinī |
iṣṭānāṃ śirasi svayambhu-vanitāṃ saṃbhāvayāmi kriyām || 34 ||
I bow to the sacred Kula Ku.n.dalī, who is the beloved of the Selfborn One due to her perfect form and her three folds. She has entered the sky-path of the central channel and yet She vibrates in the mind. She is a young woman, and yet she is formless. This Goddess shines, speaking knowledge; She is both creator and destroyer. I worship Her, the wife of the Self-born One, as the Power of Action at the start of all rites and undertakings.
vāṇī koṭi-mṛdaṅga-nāda-madanāli-śreṇi-koṭi-dhvaniḥ |
prāṇeśī rasa-rāśi-mūla-kamalollāsaika-pūrṇānanā |
āṣāḍhodbhava-megha-rāji-janita-dhvāntānanā sthāyinī |
mātā sā paripātu sūkṣma-pathagā māṃ yogināṃ śaṅkarī || 35 ||
That Goddess of Speech (Vānī) is as intoxicating as the sound of millions of drums; she vibrates like millions of swarms of female bees. She is the controller of prāna and the queen of my life. Her perfect face is comparable only to the blooming of a lotus rooted in an ocean of nectar. Her face is like the deep blue produced by the multitude of clouds appearing in the month of rains. She is the support of all. May that Mother, Who resides in the subtle path of the central channel and is beneficent to yogis, protect me thoroughly.
Tvām āśritya narā vrajanti sahasā vaikuṇṭha-kailāsayor |
Ānandaika-vilāsinīṃ śaśi-śatānandānanāṃ kāraṇām |
mātaḥ śrī-kula-kuṇḍali priya-kare kālī-kuloddīpane |
tat-sthānaṃ praṇamāmi bhadra-vanite mām uddhara tvaṃ paśum || 6.36 ||
Having taken refuge in You, people immediately go to Vaikuntha or Kailāsa. You revel only in bliss. Your face manifests the refreshing joy of a hundred moons. You are the Source.
O Mother, O Śrī Kula Kundalī, O auspicious consort, creator of affection, You Who inflame and inspire/empower the Family of Kālī, I bow to that place (where you dwell); rescue me, a bound soul.

Tvameva

tvameva maataa cha pitaa tvameva
tvameva bandhushcha sakhaa tvameva
tvameva vidyaa dravinam tvameva
tvameva sarvam mama deva deva

You alone are Mother and Father;

You alone are friend and relative ;

You alone are knowledge and wealth;

You alone are everything, O my God of Gods.

Brahmanaspati Suktam

The Rig Veda describes Shri Ganesh as Ganapati/Brahmnaspati (Bṛhaspati). Hymn to Brahmanaspati or the Brahmanaspati Suktam is a collection of 62 hymns that are associated with Ganesha and speak about the nature of Brahman. The second mandala (2.23), the famous gaNAnAM tva gaNapatiM.., is coloured with orange and followed by detailed interpretation.

somaanam svaraNam kruNuhi brahmaNaspate |
kaksheevantam ya oushijaha || 1 ||
O  Brahmanaspati, make him who presses Soma glorious, as Kakshiwan son of Ushija.
yo revaanyo ameevahaa vasuvitpushTivardhanaha |
sa nah sishaktu ya sturaha || 2 ||
The rich, the healer of disease, who giveth wealth, increaseth store, the prompt,-may he be with us still.
maa nah shamso ararusho dhoortih praNanmartyasya |
rakshaa No brahmaNaspate || 3 ||
Let not the foeman's curse, let not a mortal's onslaught fall on us. Preserve us, Brahmanaspati.
sa ghaa veero na rishyati yamindro brahmaNaspatihi |
somo hinoti martyam || 4 ||
Ne'er is the mortal hero harmed whom Indra, Brahmanaspati, and Soma graciously inspire.
tvam tam brahmaNaste soma indrashcha martyam |
dakshiNaa paatvamhasaha || 5 ||
Do, thou, O Brahmanaspati, and Indra, Soma, Daksina, preserve that mortal from distress.
uttishTha brahmaNaspate devayantastvemahe |
upa pra yantu marutah sudaanava
indra praashoorbhavaa sachaa || 6 ||
To the Assembly's wondrous Lord, to Indra's lovely Friend who gives wisdom, have I drawn near in prayer.
tvaamiddhi sahsasputra martya upabroote dhane hite |
suveeryam maruta aa svashvyam dadheeta yo va aachake || 7 ||
He without whom no sacrifice, e'en of the wise man, prospers; he stirs up the series of thoughts.
praitu brahmaNaspatih pra devyetu soonrutaa |
acChaa veeram naryam panktiraadhasam
devaa yagyam nayantu nah || 8 ||
He makes the oblation prosper, he promotes the course of sacrifice: our voice of praise goes to the Gods.
yo vaaghate dadaati soonaram vasu sa dhatte akshiti shravah |
tasmaa iLaam suveeraa maa
yajaamahe supratoortimanehasam || 9 ||
I have seen Narasamsa, him most resolute, most widely famed,
As 'twere the Household Priest of heaven.
pra noonam brahmaNaspatirmantram vadatyukthyam |
yasminnindro varuNo mitro
aryamaa devaa okaamsi chakrire || 10 ||
tamidvochemaa vidatheshu shambhuvam
mantram devaa anehasam |
imaam cha vaacham pratiharyathaa
naro vishvedvaamaa vo ashnavat || 11 ||
ko devayantamashnavajjanam ko vruktabarhisham |
prapra daashvaanpastyaabhirasthitaantarvaavatkshayam
dadhe || 12 ||
upa kshatram pruncheeta hanti
raajabhirbhaye chitsukshitim dadhe |
naasya vartaa na tarutaa mahaadhane
naarbhe asti vajriNaha || 13 ||
gaNaanaam tvaa gaNapatim havaamahe
kavim kaveenaamupamashravastamam |
jyeshTharaajam brahmaNaam brahmaNaspata
aa nah shruNvannootibhih seeda saadanam || 14 ||
We invoke you, the Lord of ganas (havāmahe tvā gaṇápatiṃ) over the ganas (of divine powers) (gaṇā́nāṃ), the seer of seers with the uppermost inspired knowledge (kavíṃ kavīnā́m upamáśravastamam), the greatest (eldest) king of the expressive powers of the soul (jyeṣṭharā́jam bráhmaṇām), O Lord of the soul (brahmaṇas pate). Hearing us (śr̥ṇván naḥ), sit down upon the seat (of our embodied being) (ā́ sīda sā́danam) with your powers of expansion (ūtíbhiḥ).
devaashchitte asurya prachetaso bruhaspate
yagyiyam bhaagamaanashuhu |
ustraaiva sooryo jyotishaa maho
vishveshaamijjanitaa brahmaNaamasi || 15 ||
O almighty Lord of the creative Word (asuriya bŕ̥haspate), even the conscious gods (devā́ś cit prácetasaḥ) have gained from you their sacrificial share (of enjoyment) (te yajñíyam bhāgám ānaśuḥ). As the great Sun (generates) by its light the illumining rays (usrā́ iva sū́riyo jyótiṣā mahó), you are (asi) indeed the generator of all expressive powers of the soul (íj janitā́ víśveṣām bráhmaṇām).
aa vibaadhyaa pariraapastamaamsi cha
jyotishmantam rathamrutasya tishThasi |
bruhaspate bheemamamitradambhanam
rakshohaNam gotrabhidam svarvidam || 16 ||
O Brihaspati, repelling all insinuities (or, the powers that besiege us) and darknesses (vibā́dhyā parirā́pas támāṃsi ca), you mount (ā́ tiṣṭhasi) your luminous car of the truth (jyótiṣmantaṃ rátham r̥ tásya), - your terrifying (car), that quells the hostile forces (bhīmám amitradámbhanaṃ), destroys all confining powers (rakṣoháṇaṃ), breaks open the enclosures of the herds of light (gotrabhídaṃ), and finds the Sun-world (suvarvídam).
suneetibhirnayasi traayase janam yastubhyam
daashaanna tamamho ashnavat |
brahmadvishastapano manyumeerasi
bruhaspate mahi tatte mahitvanam || 17 ||
You guide with perfect leadings (sunītíbhir nayasi) and rescue the man (trā́yase jánaṃ) who serves (or, gives himself to) you (yás túbhyaṃ dā́śān), and no narrowness can reach (or, posses) him (ná tám áṃho aśnavat). You are (asi) the chastiser (or, afflicter) of him who opposes (the expression of) the soul (brahmadvíṣas tápano) and the eradicator of anger (or, of the passion-mind) (manyumī́ḥ). O Brihaspati, such is the extent of your expansive might (máhi tát te mahitvanám).
na tamamho na duritam kutashchana
naaraatayastitirurna dvayaavinaha |
vishvaa idasmaaddhvaraso vi baadhase yam
sugopaa rakshasi brahmaNaspate || 18 ||
O Lord of the Soul (brahmaṇas pate), whom you, the perfect guardian, protect (yáṃ sugopā́ rákṣasi), from him surely you repel (or, avert) (asmād íd ví bādhase) all crookedness (víśvā hvaráso); him overcome (titirur) neither the powers of selfishness (nā́rātayas) nor those of a divided being (ná dvayāvínaḥ) - him no narrowness (ná tám áṃho) and no wrong movement from anywhere (ná duritáṃ kútaś caná).
tvam no gopaah pathikrudvichakshaNastava
vrataaya matibhirjaraamahe |
bruhaspate yo no abhi hvaro dadhe svaa
tam marmartu ducChunaa harasvatee || 19 ||
You are our guardian (tuváṃ no gopā́ḥ) and the builder of our path, who has the clear vision (pathikŕ̥d vicakṣaṇás). With our thoughts we honour (or, adhere to) (matíbhir jarāmahe) the law of your working (táva vratā́ya). O Brihaspati, he who puts on us his crooked way (yó abhí dadhé no hváro), - his own violent malicious act (svā́ hárasvatī duchúnā) may destroy (or, torture) him (tám marmartu).
uta vaa yo no marchayaadanaagaso~raateevaa
martah saanuko vrukaha |
bruhaspat apa tam vartayaa pathah sugam
no asyai devaveetaye krudhi || 20 ||
And also (utá vā) that selfish mortal (arātīvā́ mártiaḥ) - a wolf on the mountain-ridge (sānukó vŕ̥kaḥ) - who would seek to hinder (or, hurt) us (yó no marcáyād), who are free from blame (or, narrowness) (ánāgaso), - him, O Brihaspati, turn off from the path (táṃ ápa vartayā patháḥ) and create for us an easy going (sugáṃ no kr̥dhi) to the manifestation of (or, meeting with) the Divine (asyaí devávītaye).
traataaram tvaa tanoonaam
havaamahe~vaspartaradhivaktaaramasmayum |
bruhaspate devanido ni barhaya maa durevaa uttaram sumnamunnashan || 21 ||
O Deliverer, we call to you (ávaspartar havāmahe tvā), the saviour of our bodies (trātā́raṃ tanū́nãṃ), the speaker, who seeks us (adhivaktā́ram asmayúm). O Brihaspati, remove (ní barhaya) the limiters (or, confiners) of the Divine (devanído). May those with wrong movements (or, evil intentions) (durévā) not reach up (mā́ ún naśan) to the higher fulfilled mind (úttaraṃ sumnám).
tvayaa vayam suvrudhaa brahmaNaspate spaarhaa vasu manushyaa dadeemahi |
yaa no doore taLito yaa araatayo~bhi santi jagbhayaa taa anaprasah || 22 ||
O Lord of the Soul (brahmaṇas pate), through you well-growing (tváyā suvŕ̥dhā), may we receive (ā dadīmahi) the desirable shining treasures (spārhā́ vásu) that pertain to the human (or, mental) being (manuṣiyā́). The selfish powers (árātayo), who attack us (yā́ abhí sánti no) from far and near (dūré taḷíto), - crush these (tā́) powers that do not take part in the work (of sacrifice) (anapnásaḥ).
tvayaa vayamuttamam dheemahe vayo
bruhaspate papriNaa sasninaa yujaa |
maa no duhshamso abhidipsureeshata
pra sushamsaa matibhistaarisheemahi || 23 ||
O Brihaspati, through you (tváyā) we hold by our thought (dhīmahe) the supreme expanse (uttamáṃ váyo) (of the highest manifestation), - through your companionship (yujā́), your delivering and conquering (pápriṇā sásninā). May not (mā́) one of wrong (or, evil) expression (duḥśáṃso), who seeks to harm (abhidipsúr), have mastery over us (īśata no). Having the right (or, true) expression (suśáṃsā), by our (soulful) thoughts (matíbhis) may we cross beyond (prá tāriṣīmahi).
anaanudo vrushabho jagmiraahavam
nishTaptaa shatrum prutanaasu saasahihi |
asi satya ruNayaa brahmaNaspata
ugrasya chiddamitaa veeLuharshiNaha || 24 ||
You are the sovereign One (vr̥ṣabhó), who goes to the challenge without giving way (jágmir āhaváṃ anānudó), the scorcher of the foe, who conquers in the battles (níṣṭaptā śátrum pŕ̥ tanāsu sāsahíḥ). O Brahmanaspati, you are the true rectifier (ási satyá r̥ṇayā́), who subdues (or, curbs) even the might of him who glories in his strength (damitā́ ugrásya cid vīḷuharṣíṇaḥ). (Or: You are the true (power) who sets (things) right. Even of the fierce might that exults in its strength you are the tamer.)
adevena manasaa yo rishaNyati
shaasaamugro manyamaano jighaamsati |
bruhaspate maa praNaktasya no vadho
ni karma manyum durevasya shardhataha || 25 ||
Who with an undivine mind seeks to harm (us) (yó ádevena mánasā riṣaṇyáti), - who, considering himself mighty (ugró mányamāno) among those who command (or, instruct) (śāsā́m), intends to strike (us) (jíghāṃsati), O Brihaspati, may his stroke (tásya vadhó) not reach us (mā́ práṇak no). May we arrest the anger (or, passion-mind) (ní karma manyúṃ) of one who in a wrong movement (or, evil intention) (durévasya) uses his force (śárdhataḥ).
Alternative rendering:
Who with an undivine mind seeks after knowledge, and, considering himself mighty among the teachers, seeks to hurt (or, hit) us, o Brihaspati, may his attack not reach us. May we curb the (mental) arrogance of his aggressive (or, defiant) wrong behavior.
bhareshu havyo namasopasadyo gantaa
vaajeshu sanitaa dhanamdhanam |
vishvaa idaryo abhidipsvomrudho
bruhaspatirvi vavarhaa rathaa~miva || 26 ||
He who is to be called upon in the battles (bháreṣu hávyo) and to be approached with surrender (námasopasádyo), he moves in the plenitudes and conquers wealth after wealth (gántā vā́jeṣu sánitā dhánaṃ-dhanam). Brihaspati has shattered like chariots (ví vavarhā ráthām̐ iva) all attacks (víśvā mŕ̥ dho) that seek to harm the Aryan strivers (aryó abhidipsúvo).
tejishThayaa tapanee rakshasastapa ye
tvaa nide dadhire drushTaveeryam |
aavistatkrushva yadasatta ukthyam bruhaspate vi pariraapo ardaya || 27 ||
With your sharp heat (téjiṣṭhayā tapanī́) burn the confining powers (tapa rakṣásas), who have layed hold on your heroic force, when it was seen, (yé dadhiré dr̥ṣṭávīriyam) for binding you (nidé tvā). Make manifest that (āvís tát kr̥ṣva), which should/will be (yád ásat) your word that is to be uttered (ta ukthíyam). O Brihaspati, scatter (ví ardaya) the insinuities (or, the powers that besiege us) (parirā́po).
bruhaspate ati yadaryo
arhaaddyumadvibhaati kratumajjaneshu |
yaddeedayacChavasa rutaprajaata
tadasmaasu draviNam dhehi chitram || 28 ||
O Brihaspati, that which exceeds (yád áti) (even) the strength of the Aryan (aryó árhād), which shines full of light and will-power (dyumád vibhā́ti krátumat) in the creatures born (jáneṣu), which radiates with force (yád dīdáyac chávasa), - you who are born of the Truth (ṛtaprajāta), establish in us (asmā́su dhehi) that bright substance (tád citrám dráviṇaṃ).
maa nah stenebhyo ye abhi druhaspade
niraamiNo ripavo~nneshu jaagrudhuhu |
aa devaanaamohate vi vrayo hrudi
bruhaspate na parah saamnoh viduhu || 29 ||
May we not (become prone) to the thieves (mā́ na stenébhyo), who have delight (or, who stay with ease) at the place of harms (yé nirāmíṇo druhás padé) - these robbers, who have greed after our foods (ripávó 'nneṣu abhí jāgr̥dhúḥ) and in the heart bring about the covering of the gods (ā́ devā́nām óhate ví vráyo hr̥dí). O Brihaspati, they do not know of the (word of) supreme harmony (ná paráḥ sā́mano viduḥ).
vishvebhyo hi tvaa bhuvanebhyaspari
tvashTaajanatsaamnahsaamnah kavihi |
sa ruNachidruNayaa brahmaNaspatirdruho
hantaa maha rutasya dhartari || 30 ||
For the shaper (of things), the seer (hí tváṣṭā kavíḥ) brought you to birth (tvā ā́janat) from all the worlds of becoming (or, from all beings) (víśvebhyo bhúvanebhiyas pári), from every (word of) harmony (sā́manaḥ-sāmanaḥ). Brahmanaspati is conscious of what is right, he is the rectifier (sá r̥ṇacíd r̥ṇayā́), the destroyer of harm in the upholding of the vast Truth (druhó hantā́ mahá r̥ tásya dhartári).
tava shriye vyajiheeta parvato gavaam
gotramudasrujo yadangiraha |
indreNa yujaa tamasaa pareevrutam
bruhaspate nirapaamoubjo arNavam || 31 ||
For the glory of thee the hill parted asunder (táva śriyé ví ajihīta párvato) when thou didst release upward the pen of the cows (gávāṃ gotrám udásr̥ jo yád); with Indra for ally thou didst force out (índreṇa yujā́ nír aubjo), O Brihaspati, the flood of the waters which was environed by the darkness (arṇavám apā́m támasā párīvr̥ tam).
brahmaNaspate tvamasya yantaa
sooktasya bodhi tanayam cha jinva |
vishvam tadbhadram yadavanti devaa
bruhadvadema vidathe suveeraaha || 32 ||
O Brahmanaspati, you are the controller (or, conductor) of this perfectly uttered hymn (tuvám asyá yantā́ sūktásya) awake (or, become conscious) and animate our self-extension (bodhi tánayaṃ ca jinva). Universal is that highest Good (víśvaṃ tád bhadráṃ), which the Gods unfold (yád ávanti devā́). Full of heroic power (suvī́rāḥ), may we speak out the Vast in the finding of knowledge (br̥hád vadema vidáthe).
semaamaviDDhi prabhrutim ya eeshishe~yaa
vidhema navayaa mahaa giraa |
yathaa no meeDhvaantstavate sakhaa
tava bruhaspate seeshadhah sota no matim || 33 ||
yo nantvaanyanamannyojasotaadardarmanyunaa
shambaraaNi vi |
praachyaavayadachyutaa brahmaNaspatiraa
chaavishadvasumantam vi parvatam || 34 ||
taddevaanaam devatamaaya
kartvamashrathnandruLhaavradanta veeLitaa |
udgaa aajadabhinadbrahmaNaa
valamagoohattamo vyachakshayatsvaha || 35 ||
ashmaasyamavatam brahmaNaspatirmadhudhaaramabhi yamojasaatruNat |
tameva vishve papire svardrusho bahu
saakam sisichurutsamudriNam || 36 ||
sanaa taa kaa chidbhuvanaa bhaveetvaa
maadbhih sharadbhirduro varanta vah |
ayatantaa charato anyadanyadidyaa
chakaara vayunaa brahmaNaspatihi || 37 ||
abhinakshanto abhi ye tamaanashurnidhim
paNeenaam paramam guhaa hitam |
te vidvaamsah pratichakshyaanrutaa
punaryata u aayantadudeeyuraavisham || 38 ||
rutaavaanah pratichakshyaanrutaa
punaraata aa tasthuh kavayo mahaspathaha |
te baahubhyaam dhamitamagnimashmani
nakih sho astyaraNo jahurhi tam || 39 ||
rutajyena kshipreNa brahmaNaspatiryatra
vashTi pra tadashnoti dhanvanaa |
tasya saadhveerishavo yaabhirasyati
nruchakshaso drushaye karnayonayaha || 40 ||
sa samnayah sa vinayah purohitah
sa sushTutah sa yudhi brahmaNaspatihi |
chaakshmo yadvaajam bharate matee
dhanaaditsooryastapati tapyaturvruthaa || 41 ||
vibhu prabhu prathamam mehanaavato
bruhaspateh suvidatraaNi raadhyaa |
imaa saataani venyasya vaajino yena
janaa ubhaye bhunjate vishaha || 42 ||
yo~vare vrujane vishvathaa vibhurmahaamu
raNvah shavasaa vavakshitha |
sa devo devaanprati paprathe pruthu
vishvedu taa paribhoorbrahmaNaspatihi || 43 ||
vishvam satyam maghavaanaa
yuvoridaapashchana pra minanti vratam vaam |
acChendraabrahmaNaspatee
havirno~nnam yujeva vaajinaa jigaatam || 44 ||
utaashishThaa anu shruNvanti vahnayah
sabheyo vipro bharate matee dhanaa |
veeLudveshaa anu vasha ruNamaadadih
sa ha vaajee samithe brahmaNaspatihi || 45 ||
brahmaNaspaterabhavadyathaavasham
satyo manyurmahi karmaa karishyataha |
yo gaa udaajatsa dive vi chaabhajanmaheeva
reetih shavasaasaratpruthak || 46 ||
brahmaNaspate suyamasya vishvahaa
raayah syaama rathyo vayasvataha |
veereshu veeraa~m upa prundhi nastvam
yadeeshaano brahmaNaa veshi me havam || 47 ||
brahmaNaspate tvamasya yantaa
sooktasya bodhi tanayam cha jinva |
vishvam tadbhadram yadavanti devaa
bruhadvadema vidathe suveeraaha || 48 ||
indhaano agnim vanavadvanushyatah
krutabrahmaa shooshuvadraatahavya it |
jaatena jaatamati sa pra sarsrute
yamyam yujam kruNute brahmaNaspatihi || 49 ||
veerebhirveeraanvanavadvanushyato
gobhee rayim paprathadbodhati tmanaa |
tokam cha tasya tanayam cha vardhate
yamyam yujam kruNute brahmaNaspatihi || 50 ||
sindhurna kshodah shimeevaa~m rughaayato
vrusheva vadhree~mrabhi vashTyojasaa|
agneriva prasitirnaaha vartave yamyam yamyam
yujam kruNute brahmaNaspatihi|| 51 ||
tasmaa arshanta divyaa asashchatah sa
satvabhih prathamo goshu gacChati |
anibhrushTatavishirhantyojasaa yamyam yujam
kruNute brahmaNaspatihi || 52 ||
tasmaa idvishve dhunayanta sindhavo~cChidraa
sharma dadhire purooNi |
devaanaam sumne subhagah sa edhate
yamyam yujam kruNute brahmaNaspatihi|| 53 ||
rujuricChamso vanavadvanushyato devayannidadevayantamabhyasat |
supraaveeridvanavatprutsu dushTaram
yajvedayajyorvi bhajaati bhojanam || 54 ||
yajasva veera pra vihi manaayato
bhadram manah kruNushva vrutratoorye |
havishkruNushva subhago yathaasasi
brahmaNaspaterava aa vruNeemahe || 55 ||
sa ijjanena sa vishaa sa janmanaa sa
putrairvaajam bharate dhanaa nrubhihi |
devaanaam yah pitaramaavivaasati
shraddhaamanaa havishaa brahmaNaspatim || 56 ||
yo asmai havyairghrutavadbhiravidhatpra tam
praachaa nayati brahmaNaspatihi |
urushyateemamhaso rakshatee
rishomhoshchidasmaa uruchakriradbhutaha || 57 ||
tamu jyeshTham namasaa havirbhih
sushevam brahmaNaspatim gruNeeshe |
indram shloko mahi daivyah sishaktu
yo brahmaNo devakrutasya raajaa || 58 ||
iyam vaam brahmaNaspate
suvruktirbrahmendraaya vajriNe akaari |
avishTam dhiyo jigrutam
puramdheerjajastamaryo vanushaamaraateehi || 59 ||
chatto itashchattaamutah sarvaa bhrooNaanyaarushee |
araayyam brahmaNaspate teekshNashrungodrushannihi || 60 ||
ado yaddaaru plavate sindhoh paare apoorusham |
tadaa rabhasva durhaNo tena gacCha parastaram || 61 ||
agniryena viraajati sooryo yena viraajati |
viraajyena viraajati tenaasmaan
brahmaNaspate viraaja samidham kuru || 62 ||
yatra baaNaah sampatanti kumaaraa vishikhaa iva |
tatraa no brahmaNaspatiraditih sharma
yacChatu vishvaahaa sharma yacChatu || 63 ||
yadindra brahmaNaspate~bhidroham charaamasi |
prachetaa na aangiraso dvishataam paatvamhasaha || 64 ||
ni shu seeda gaNapate gaNeshu
tvaamaahurvipratamam kaveenaam |
na rute tvatkriyate kimchanaare
mahaamarkam maghavan chitramarcha || 65 ||
ayam me hasto bhagavaanayam me bhagavattaraha |
ayam me vishvabheshajo~yam shivaabhimarshanaha || 66 ||
|| iti shree brahmaNaspati sooktam sampoorNam ||

|| Om Brahmanaspati Namah ||