Basavanna

Basava (1134 - 1196), sometimes referred to reverently as Basavanna or Basaveshwara, was a twelfth century devotee of Shiva and early organizer of the Virasaiva Lingayata sect in the Kannada-speaking regions of southern India. Basava, the great reformer of the Vira Shaiva branch of Shaivism, once remarked to his followers:

"Shivane Daye" - Shiva is Compassion.

The pot is a God

The pot is a God. The winnowing fan is a God. 

The stone in the street is a God. The comb is a God.
The bowstring is also a God. 

The bushel is a God and the spouted cup is a God. 

Gods, gods, there are so many there's no place left for a foot.

There is only one God.
He is our Lord of the Meeting Rivers.

The Temple and the Body

The rich will make temples for Shiva.

What shall I, a poor man, do?

My legs are pillars,

the body the shrine,

the head a cupolaof gold.

Listen, O lord of the meeting rivers,

things standing shall fall,

but the moving ever shall stay.

Make of my body the beam of a lute

Make of my body the beam of a lute

of my head the sounding gourd

of my nerves the strings

of my fingers the plucking rods.

Clutch me close

and play your thirty-two songs

O lord of the meeting rivers!

The waters of joy

When

like a hailstone crystal

like a waxwork image

the flesh melts in pleasure

how can I tell you?

The waters of joy broke the bank sand
ran out of my eyes.

I touched and joined my Lord
of the meeting rivers.

How can I talk to anyone

of that?

Bhakti

Don't you take on

this thing called bhakti:

like a saw

it cuts when it goes

and it cuts again

when it comes.

If you risk your hand

with a cobra in a pitcher

will it let you pass?

Om Namah Shivaya

Atma Sakshatkara

From the Sarvajnanottara Agama

Benediction Verse:
This is the Direct Awareness of the Self,
Graciously expounded to Guha by Ishvara Himself,
The foremost and first Lord, now teaching this in Tamil
Seated as the Self in my Heart.

That Shiva further says:
Guha! I shall tell You about a different way to reach that Reality which pervades partless in all, too subtle, though, to be grasped (by the mind). [1]
By which the knowledge of Awareness is well-attained, knowing which is to become Siva Himself, what has not been told to any by me, today, from me, that wisdom, hear! [2]
Handed down by the lineage of gurus, and beyond the ken of logicians, this is for liberation from the bondage of the birth-death cycle. Its supreme vision shines at all places. [3]
He who is the One pervading all things, He who has manifested as All, He who has faces in all directions, who is beyond thought, who remains Himself as all the verities and transcends them too, is the Self. [4]
He transcends all verities, He is beyond the reach of speech, mind and name. “I am That (Siva-Self)”: thus You should meditate with perfectly undifferentiated mind, on Siva. [5]
Firmly established as the eternal entity, imperishable and undifferentiated, the all-pervasive, partless Knowledge that cannot be fathomed by the mind, it shines, with nothing prior to compare. [6]
Without stain, indestructible, the totally serene, the knowledge transcending all objects, beyond the pale of thought, conception and doubt, that (Supreme) I am – no doubt about this. [7]
That Supreme divinity, Siva, indeed am I, of the nature of all the mantras, and transcending all the mantras, devoid of dissolution and creation. [8]
What is visible, what is invisible, the moving and the stationary – all these are pervaded by me. I am the Lord of this universe. All shine because of me. [9]
Filled with a variety of forms, one different from the other, filled with a galaxy of worlds, all this universe, from Siva down to the earth, are all established in me. [10]
Whatever is seen in this world, whatever is heard in this world, whatever shines, conceptualised as inside and outside, all these are pervaded by me, the all-pervading One. Realise this. [11]
Though considering himself the Self, He desires to attain that Siva, the Supreme Self, as one apart. Whoever contemplates on Siva thus in delusion, will not attain Sivahood by such contemplation – know this. [12]
“Siva is other than I; I am other than Siva” – uproot this attitude of differentiation. “I indeed am that Siva” – this conviction that is non-dual, ever practice. [13]
Full of this non-dual conviction, he who, everywhere, abides ever in the Self, shall see, in all things, in all bodies, only that Siva-self -- of this, there is no doubt. [14]
Whoever has this conviction always, of the one Self, shall rid himself of delusion, and dual perception. That yogi will attain to omniscience – so it is said in the Vedas. This You should know. [15]
He who is praised in all scriptures as the unborn, the Ishvara, that formless and attributeless Self, He indeed am I – there is no doubt about this. [16]
Only he who does not know his true nature is the jiva that is subject to the dharmas (characteristic) of birth, death and so on. He who knows his true Self is one who is eternal, he is the pure, He is Siva. Without doubt, know this. [17]
Hence, what men of discrimination should enquire carefully and directly realise is the Self; that itself shines twofold, as the transcendental and the inferior divisions, the gross and the subtle. [18]
The Supreme nirvana is the higher, the inferior is manifest as the creation, mantras are spoken of as its gross form, what abides in changeless awareness is the subtle. [19]
Shanmukha! Without realising It (Atma), what avails explanations thereof in endless ways? Tell me! All these are only a wonderful display of words, the cause for the delusion of the mind. [20]
All the dharmas (qualities) abide in the Self. Whichever of them the jiva imagines, whereby he concentrates his thoughts again and again on it, he will attain that object – there is no doubt of this. [21]
Thus has been told by me as the knowledge of the Self what has been gathered succinctly in a condensed form. All, by any means, is of the nature of the Self. Realising this, may You ever be strengthened in the thoughts of the Self. [22]
The Deities, the Vedas, the fire sacrifices, the various gifts to priests in the course of their performance – none of this exists there (in the nature of the Self). Be tuned to the blemishless, omni-faceted, steadfast knowledge of the Self. [23]
To the jiva drowning in the vast ocean of the birth-death cycle, and seeking a refuge, what affords refuge is only that knowledge of the Self, not anything else -- know this. [24]
He who becomes of the nature of the Supreme and realises it as it really is, shall, though experiencing all changing states, attain liberation without effort – be aware of this. [25]
There is no greater blessing anywhere, apart from the gaining of the Self. Meditate ever on the Self. He, who is the Self, He indeed is the one all-pervasive Supreme Self – be aware of this. [26]
It is not the prana (the vital air that circulates), nor the apana (the air that travels down) even, nor the instruments superior even to these, the senses, mind and such. Reach ever for the thought of the Self.That is the omniscient and the perfect. [27]
It is neither inside nor outside, not afar, nor nearby, nor does it fit in any place. That Supreme is formless, all pervasive and effulgent, direct Your thoughts ever to it. [28]
It is across, above, and below, inside and outside, which are divisions, ever established firmly everywhere – the void, the self-luminous Self. Ever mediate on that more and more. [29]
Not a void, not a non-void, it is also the non-void, and the void, pervasive everywhere, but without predilections – ever think of this Self. [30]
Affliction-less, and without any support for itself, bereft of caste, name, and form – that taintless, attributeless Self should You unceasingly meditate upon. [31]
With no refuge, with nothing to support it, beyond the range of comprehension, without parallel, faultless by nature, the eternal – the Self that is so, meditate upon it joyfully, forever. [32]
Embracing dispassion and thus desisting from all karmic activity, shying away from society, one should, thereafter, ever meditate upon the Self within oneself, in oneself, by oneself – be aware of this. [33]
Country and lineage, the traditional castes and style of life, effacing various thoughts arising in the wake of these, the wise man should meditate daily, upon his (real) nature. [34]
“This is the mantra”, “this is the Deity”, “This is indeed what is called meditation”, “This indeed is tapas” – casting afar all such thoughts, concentrate on the nature of Your own Self. [35]
The Self is without thought. Make it impossible for the thought-oriented (mind) to think at all. Make the mind that thinks, to get settled on the Self. Let not the mind think of anything else. [36]
The Self is not something that can be thought of nor is it something that cannot be thought of. It is not thought itself, it is indeed itself thought – what does not lean towards any of the above, the Supreme that is the Self, ever meditate upon it. [37]
Meditate ever on that which is beyond the reach of the mind, allowing no refuge for the mind. The joy that is attained in abundance in that Self, that is beyond all verities and complete. [38]
Without any differences, and beyond the reach of thinking, without any precedent, without anything similar, that which is the utmost frontier and extolled as the supreme bliss, be immersed in it. [39]
Discarding all desire for objects, destroying the modes of the mind, the non-dual state of being the One, when the mind ceases to be, is the one called supreme bliss. [40]
All directions, all places, all times are conducive for the yoga of the Self, so say the scriptures. Differences of castes and orders of life and such, cannot cause any differences in the least to the nature of knowledge. [41]
The colour of milk is one, the colours of the cows many, so is the nature of knowledge, observe the wise ones. Beings of various marks and attributes, are like the cows, their realisation is the same; this is an example we should know. [42]
Brahman intimately pervades all, it shines with faces in all directions. Established in it without a pause, think not of differences such as regions and directions. [43]
In this world itself, there is no mark, lifestyle, or tradition, for the one who becomes of the nature of the Self. He has nothing to gain by any action of his; no action need he perform, nor any injunctions prescribing actions apply to him – know this. [44]
Moving or standing or sleeping, waking or taking food or water, in the face of the wind, the cold and the sun, unaffected will he be, in any state, at any time. [45]
Fear, indigence, sickness, burning fever, indigestion – even when all these affect, one established in the Self, peaceful and shining full, He is never at his wit’s end on any count; he will savour the satisfaction of the Self. [46]
Whether going forward or returning, I am not the one that moves forward or back. When enquired into there is no going or coming. In the ever changing dharma of Prakrti, the cause of illusive creation, I never was immersed, nor am I now. [47]
All activities prescribed are the work of Prakrti, the illusion. Prakrti, so spoken of, is the source of all action. “I am the immaculate”, “I am the actionless”, thus indeed will reflect the wise man, the knower of truth. [48]
For him there is no bondage of Prakrti, the delusion. He has earned the name of the liberated one. He shall never be touched by the defects spoken of as the action of Prakrti. [49]
The manner in which a lamp shines, destroying darkness with its light – in like manner, by destroying the enveloping darkness, arising from inexplicable ignorance, the Self, of the nature of the pure light of knowledge shines. [50]
Even as the lamp, with the fuel of ghee spent, attains irvana (peace), the yogi, continuously contemplating on the Truth of the Self, will be at peace in the Self. Nothing greater is there to be attained than the Self – this is the truth. [51]
When the pot is carried, the space within the pot, though conceived of as carried: is it not the pot only that is carried? The Self too, like space, remains motionless. [52]
When the pot breaks, the space in the pot merges one with the great Space. When the inert body passes away, the Self, seemingly in the body, becomes immediately one with the Supreme Self. [53]
Thus, the Lord who is omniscient spoke with authority then: “One who is liberated, severed from all bondage, becomes all pervasive, endless, with absolute Awareness”. [54]
Discarding totally all the Agamas, attaining the pure samadhi of Atma yoga, realising, by due enquiry, there is nothing else greater than this, destroy all wrong ideas, in the mind, of differences. [55]
Meditating continuously on the great Knowledge thus, that yogi who attains ever the bodiless nature, that pure jnani whose dharma is the dharma of That (bodiless nature) alone, is the liberated one, shining inside and out, reaching across to every place. [56]
Omniscience and bliss, and mature wisdom, remaining independent, limitless strength – attaining all these, he shines ever, the Self without afflictions. With an immaculate body, he, as the Self, merges in Siva. [57]
Japa of the name, worship, bathing in holy waters, ritual sacrifices, none of these or others are needed. The fruits of dharma and adharma, water oblations to forefathers, none of these are for him. [58]
No injunctions for observance, no fasts, nothing required by way of getting into or out of (any action), no vows of celibacy for him, know this. [59]
Not having any recourse to falling into the fire or water, or falling from the mountain top, enjoy the feast of the Knowledge of Siva, eternal and pure. Rid of the rules applying to all creation, move about as You please. [60]
I tell You this is the Truth, the Truth, the Truth, thrice over. There is nothing greater than this, nothing greater is there to be known, nothing at all, nowhere ever. [61]
Rid of any blemish, rid of ignorance, with pure intellect, being the pure Self, by the pure conviction that all that is seen is pure, meditating on the immaculate nature, he shall attain Awareness. [62]

[Translated by Dr. H. Ramamurthy]

Kabir

Kabir ( 1440 A.D. ---- 1519 A.D.) Kashi, India, was found on a lotus leaf in a lake called Lahar Talao near Kashi. and was found by Niru and Nima, a childless Mohammedan weaver.

Sayings of Kabir:
The life is passed in turning the beads, but the darkness of the heart is not destroyed, leave the turning of beads by the hand, but turn the beads of your mind.

If you have no devotion to God, you will not gain anything by pilgrimage. you may roam over the country and yet your heart wil be impure. The man who has gone to Varanasi to see Lord Viswanath, but has not destroyed hypocrisy, lust and greed and has no devotion , will gain nothing.

I am very fond of the words of my sweetheart-Beloved. I do not get any solace if anybody tries to console me in other ways. If you make a fish lie on a golden cot and give it Ambrosia to drink, it will surely die in no time.

The diamond appraiser only can know the value of the diamond, Kabir says: Only he who has developed devotion can attain God.

Show thou a rose to him that showeth thee a thorn. To thee there is always a rose; to him there is a thorn for ever more.

Have no faith in this perishable body. Remember the Lord by all your breaths; that is the only way to salvation.

"Why dost thou trample upon me"? crieth the earth to potter, " A day will come when I shall trample upon thee".

The body is an inn and the mind a bird that has willingly taken a lodging in it . it is but a truism that none is none's relative.

'Virtue', abides where there is compassion, 'vice' where there is greed; 'death' where there is wrath, and the Lord Himself where there is forgiveness.

Every forest does not contain a sandal tree; every army does not contain a real soldier; every sea does not contain pearls; even so, a sadhu or a saint or a Mahatma is not found everywhere in the world.

Have patience; everything comes out in time. The gardener waters the plants daily, but it bears fruit only in season.

If I turn the whole earth in to paper, all the trees in to pens and the seven seas in to ink, even then the greatness of the lord cannot be fully described.

There is no greater evil than a bad word; it burns everything into ashes. A kind word is, on the contrary, like rain that falls in nectar-like torrents.

A word is priceless if one knows how to use it. Let every word be weighed in the scales of the heart before it is given out.

Never put off till tomorrow what you can do today, nor till the evening what yo can do this very momentl for you know not when death may overtake you, upsetting all your plans.

He alone is the hero who has all the five senses at his command. He who no such control never approaches the Lord.

A dumb man, having tasted sugar, cannot express its taste, Even so, the experience of Self-realisation can not be expressed.

Just as sugar toys are made of sugar and sugar exists in all os them, even so, the whole universe exists in Brahman and Brahman in it.

The sugar and the sugar toys are not two things ; they both are one. similarly , when real knowledge dawns the manifold universe appears as one.

Just as the tree is in the seed and the seed in the tree, even so is the world in Brahman.

Shirdi

Shirdi Saï Baba 1838(?) - 1918

His most concise message for one and all alike was "Why fear when I am here". To take refuge in Sai, is to enter into ajourney to reach the Divine Oasis of Love and drink deep from the Fountain of Life, the source of all Spiritual Energy.Wherever the devotee is, Baba makes him recognize within himself his highest aspirations and goal and at one stroke, his conduct and the attitude to fellow beings is touched with the awareness of love, understanding, patience and faith. This is the promise that Sri Sai Baba holds out to all who come to Him. Sri Sai Baba was beyond the limitations of Time and Space and thus caste, creed, position dogmas and doctrines were fundamentally unimportant to him. Nobody really knew his parentage, where he came from or which religion he practised. He claimed no possessions nor accepted any disciples or gave any specific teaching.

This anonymity lent a strange facet to his interaction with the people who came to him for guidance. To the Hindus he was an orthodox Brahmin, with a sacred fire, enjoining the worship of many gods and the devout study of various Hindu scriptures. He lived in a mosque but always referred to it as "Dwarkamay!" (Lord Krishna's birth place is Dwaraka). To the Moslems he was a fakir living in a mosque observing the disciplines of Islam, uttering "Allah Malik" (God is the master) guiding Muslim seekers along the lines c)f their own religion. To the Parsis he was the sacred rire worshipper. His life was a living manifestation c)f the Sermon of the Christ and of the Eight-fold path of the Buddha.

Sai Baba's attraction and appeal lie in this fact that he was a perfect model of the harmony of all religions, for whom this world - with all its sectarian and religious antagonism, had been waiting. Sai Baba lived to awaken and lead mankind to the varities of spiritual life. He set in motion a wave of spirituality, which is now spreading all over the globe. All his life's activities constituted the upliftment of mankind. By first conferring temporal benefits, he drew unto himself countless souls caught up in ignorance (darkness) and opened their eyes to the true meaning of life. The miracles which manifested through Sai Baba were just such as were needed to create faith in the people and to make his devotees ethically and spiritually better evolved. Baba did not purposefully perform miracles to show his powers. The very strength of his perfect realisation, in its interaction with nature, caused "the miracle" to take place. Thus he drew people from their deluded pursuits after earthly objects of a transitory nature and induced and inspired them to strive for self-realisation. He continued this glorious work until the last moment of his human embodiment in Shirdi.

Why fear when I am here?

I am formless and everywhere

I am in everything and beyond. I fill all space.

All that you see taken together is Myself.

I do not shake or move.

If one devotes their entire time to me and rests in me, need fear nothing for body and soul.

If one sees me and me alone and listens to my Leelas and is devoted to me alone, they will reach God.

I get angry with none. Will a mother get angry with her children? Will the ocean send back the waters to the several rivers?

Surrender completely to God.

If you make me the sole object of your thoughts and aims, you will gain the supreme goal.

I am the slave of my devotee.

What is our duty? To behave properly. That is enough.

My eye is ever on those who love me.

Whatever you do, wherever you may be, always bear this in mind: I am always aware of everything you do.

I will not allow my devotees to come to harm.

If a devotee is about to fall, I stretch out my hands to support him or her.

My treasury is open but no one brings carts to take from it. I say, “Dig!” but no one bothers.

My people do not come to me of their own accord; it is I who seek and bring them to me.

All that is seen is my form: ant, fly, prince, and pauper

This body is just my house. My guru has long ago taken me away from it.

Those who think that Baba is only in Shirdi have totally failed to know me.

Without my grace, not even a leaf can move.

I look on all with an equal eye.

I cannot do anything without God’s permission.

God has agents everywhere and their powers are vast.

Meditate on me either with form or without form, that is pure bliss.

God is not so far away. He is not in the heavens above, nor in hell below. He is always near you.

I stay by the side of whoever repeats my name.

Whoever makes me the sole object of their love, merges in me like a river in the ocean.

Look to me and I will look to you.

What you sow, you reap. What you give, you get.

Recognize the existence of the Moral Law as governing results. Then unswervingly follow this Law.

All gods are one. There is no difference between a Hindu and a Muslim. Mosque and temple are the same.

When you see with your inner eye. Then you realize that you are God and not different from Him.

Have faith and patience. Then I will be always with you wherever you are.

CHRISTMAS

For whoever would save his life will lose it,
and whoever loses his life for my sake will find it.

Matthew 16.25

There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and he who fears is not perfected in love. We love, because he first loved us. If anyone says, "I love God," and hates his brother, he is a liar; for he who does not love his brother whom he has seen, cannot love God whom he has not seen.Beloved, let us love one another; for love is of God, and he who loves is born of God and knows God. He who does not love does not know God; for God is love.
No man has ever seen God; if we love one another, God abides in us and his love is perfected in us. By this we know that we abide in him and he in us, because he has given us of his own Spirit.  John 4.7-8, 12-13, 18-20

The kingdom of God is not coming with signs to be observed, nor will they say, "Lo, here it is!" or "There!" for behold, the kingdom of God is within you. Luke

Teacher, which is the great commandment in the law?" Jesus said to him, "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the great and first commandment. And a second is like it, You shall love your neighbor as yourself. On these two commandments depend all the law and the prophets."

Matthew 22.36-40

It is not possible for anyone to see anything of the things that actually exist unless he becomes like them. This is not the way with man in the world: he sees the sun without being a sun; and he sees the heaven and the earth and all other things, but he is not these things. This is quite in keeping with the truth. But you saw something of that place, and you became those things. You saw the Spirit, you became spirit. You saw Christ, you became Christ. You saw the Father, you shall become Father. So in this place you see everything and do not see yourself, but in that place you do see yourself - and what you see you shall become.
This is the way it is: it is revealed to him alone, not hidden in the darkness and the night, but hidden in a perfect day and a holy light.

Gnostic gospel of Philip

Jesus said, "When you make the two into one, you will become children of Adam, and when you say, 'Mountain, move from here!' it will move."

Gnostic Gospel of Thomas 

The Hymn of the Lord Which He Sang in Secret to the Holy Apostles, His Disciples XCVI

Now answer thou unto my dancing. Behold thyself in me who speak, and seeing what I do, keep silence about my mysteries. Thou that dancest, perceive what I do,for thine is this passion of the manhood, which I am about to suffer. For thou couldest not at all have understood what thou sufferest if I had not been sent unto thee, as the word of the Father. Thou that sawest what I suffer sawest me as suffering, and seeing it thou didst not abide but wert wholly moved, moved to make wise. Thou hast me as a bed, rest upon me.Who I am, thou shalt know when I depart. What now I am seen to be, that I am not. Thou shalt see when thou comest.
If thou hadst known how to suffer, thou wouldest have been able not to suffer. Learn thou to suffer, and thou shalt be able not to suffer.
What thou knowest not, I myself will teach thee. Thy God am I, not the God of the traitor. I would keep tune with holy souls. In me know thou the word of wisdom.
Again with me say thou: Glory be to thee, Father;Glory to thee, Word; Glory to thee, Holy Spirit. And if thou wouldst know concerning me, what I was, know that with a word did I deceive all things and I was no whit deceived. I have leaped: but do thou understand the whole, and having understood it, say: Glory be to thee, Father. Amen.

The Gnostic Hymn of Jesus

Urdhva tandava

When Siva first began His ananda tandava, his dance of bliss, in Chidambaram, Kali was filled with pride and challenged the Lord to a dance contest. Siva wished to eliminate her arrogance so he laid down the following terms: whoever won would become Lord of Tillai; whoever lost had to leave his or her shrine. While the gods and sages watched, Kali and Siva began to dance. When Siva performed a difficult manoeuvre called urdhva tandava - one leg thrust vertically towards the sky - Kali conceded defeat because she was unable to execute that particular step.

This play is different; it’s in the rhythm of bharatnatya. In the grace and the movement of the body. The Urdhva tandava is a form of expression, one that is matched only by Kali when she dances alongside Lord Shiva. It’s a different kind of mano laya, where this energetic Goddess redefines every step of grace and beauty. Where chemistry is a result of a power game at a superior level, where the drums resound into the air, followed by the rhythmic sounds of ghunguru as two feet merge into a single united sound of higher bliss. Where energy flows unlimited in the expression of abhinaya, when there is passion in the air, where there is mischief in the eyes as the Goddess challenges the Lord to His every step in dance!

12 Jyotir Linga

1 - The Somnath temple is dedicated to Someshwara, another name of Lord Shiva with moon on his head. The temple is situated in Saurashtra in a place called Prabhas Pattan near the port of Veravel. It is believed that the Moon God himself had originally built the temple out of gold. Somnath is the first of all the 12 jyotirlingas. The Somnath temple has been destroyed six times and has been rebuilt. Last time it was after independence. The temple faces the east direction. The Shiva Purana goes:
Somanadham Someswaram Samastha Gunaparagam
Gora-Padhaka thavagnim Jyothir-Swaroopam Namamyaham

2 - The Sri Shailam Temple located in Kurnool district. Sri Shailam is a small city situated in the densely forested Nallamalai hills. This temple is considered very holy and is dedicated to Mallikarjuna Swamy and Bhramaramba. One unique feature of the temple is that all the devotees who visit the temple are allowed to touch the idol which is not prevalent in any other temple in South India. According to popular legends, Adhi Shankara had composed his famous Sivananda Lahiri here It is also believed that Goddess Durga had taken the form of a bee and worshiped Lord Shiva here and selected this holy place as her abode.

3 - Mahakaleshwar Jyotirlinga Temple is situated in Ujjain, the historical capital of Central India. This Temple is situated near a lake. The idol in the temple is known as Dakshinamurti, facing the south and is white in colour. Among the 12 Jyotirlingas, the Mahakal Jyotirlinga is believed to be swayambhu, meaning born of itself. The Mahakaleshwar temple is made in five levels, one of which is underground. The underground sanctum is lightened by brass lamps. The prasada in the temple can be re-offered unlike other temples. According to the legends, a demon called Dushana tormented the people of Avanti and then Lord Shiva appeared from the ground and rescued the people and then on the request of the people, Lord Shiva permanently settled there as Mahakaleshwar Jyotirlinga.

4 - Lord Omkareshwara or Amaleshwara temple is located in an island on the banks of the Narmada, is located on the Mandhata hill in Madhya Pradesh. The Omkareshwar Jyotirlinga shrine and the Amareshwar temple is one of the 12 revered Jyotirlinga shrines of Shiva. The river Narmada branches into two which forms an island Mandhata or Shivapuri in the center. Ironically, the island's shape resembles the visual representation of the Omkara sound, Om. The temple can be reached by ferry. As per the legend, Vindhya mountain once prayed to Lord Shiva or Omkareshwara and got blessed in return. Other story says that the Shivalinga was split into two upon the request of the Devas. Thus, the formation of Omkareshwara and Amareshwar.

5 - Vaidhyanath is located at Deogarh in the Santal Parganas area of Bihar. Deogarh is also known as Vaidyanath. The temple faces the east. The top of the Shiva Lingam is slightly broken which as per the legend happened when Ravana tried to uproot it. Sivaganga lake is positioned just near the temple. While the Chandrakoopa well found near the main entrance is said to have been filled with water by Ravana from several thirthams. The Shiva's temple is almost 72 feet tall in the form of a lotus. There are three ascending shaped gold vessels on the top. Then there is a Punchsula as well as an eight petalled lotus jewel called Chandrakanta Mani. According to mythology, Ravana meditated hard to invoke Lord Shiva. In his desire to become invincible, he attempted to lift Lord Shiva's abode, Mount Kailash. The act offended the Lord. He punished him but with Ravana pleading for mercy, he left him on one condition. He gave him one of the twelve lingas which were not supposed to be kept on ground in any case. But Ravana's promise gave way in front of nature's call & kept the linga on the ground. In order to rectify the mistake, Ravana started cutting off nine of his heads as a part of his repentance. Shiva was pleased by this & he joined the heads again to the body. Worshipping Vaidhyanath Jyotirlinga is considered to eliminate one's all worries and miseries. It even imparts salvation.

Trithalam trigunadhaaram trinetram chatriyayudham Trijanma-papasamharam Yega-vilvam Sivarpanam

6 - Jyotirlinga Nageswar. The temple is located between Dwarka and Dwarka Island in Gujarat on the coast of Surat. The Jyotirlinga in the temple is known as Nageshwar Mahadev. The temple is being visited by thousands of pilgrims every year. The Jyotirlinga situated in the temple is considered to protect everybody from all sorts of poisons. It is believed that one who offers prayers in the temple becomes poison free.
Nageswaram Naganatham Nagabrana booshidham Nataka-pradham Navarasa Pradham Jyodhir-Swaroopam Vandhe Namami

7 - Kedarnath is a Hindu holy town located in the Indian state of Uttaranchal. And is the northern most Jyothirlinga. The place is located at an altitude of 3,584 m and at the origin of the river Mandakini, The place is accessible after a steep 13 km trek over a paved path from Gaurikund. Rishikesh, Haridwar, The credit for the construction of this heavenly temple is given to the Pandavas. According to the saying it is believed that the Pandavas came to Lord Shiva to seek blessings to atone their sins after the battle of Mahabharata. Lord Shiva evaded them continuously and took refuge in Kedarnath in the form of a Bull. On being chased, Lord Shiva left his hump behind. This conical protrusion is worshiped in the temple. The temple is located on the Rudra Himalaya range, also known as the Pancha Parvata. It is believed that four of the Pandavas died on one of the peaks, Swargarohini.

8 - Tryambakeshwar is one of the 12 Jyotirlinga shrines situated 30 km from Nasik in Maharashtra. Considered to be the birth place of the river Godavari, the shrine's beauty is still well intact. A small Shivalingam or Tryambaka, is placed amidst a spacious courtyard & the sanctum which is crowned with a graceful tower, a giant amalaka (goose berry) and a golden kalasha. The Shivalingam is situated in a depression on the floor of the sanctum. Continuous flow of water from the top of the Shivalingam adds to the mystic beauty. Shivalingam is generally covered with a silver mask which is then substituted with a golden mask with five faces on festive occasions. These faces have their respective golden crowns. While, the silver mask is similar to the processional images seen in South Indian temples.

9 - The Rameshwar Jyotirlinga is considered as the southern most Jyotirlingams of India. According to belief, it was installed there by Lord Rama after his return from Sri Lanka. Since Ravana was a Brahmin, Rama got Brahma hathi dosha and to get rid of it, he installed and worshipped Shiva. The Lord is known as Ramanatha. The temple is situated on an island located on the south eastern coast of Tamil nadu. It is believed that the ancient shrine was a thatched hut till it was rebuilt in the 12th century by Parakrama Bahu of Sri Lanka. The rest of the temple was completed by the Sethupathy rulers of Ramanathapuram. There are 36 Theerthams meaning water springs in Rameshwaram out of which 22 are situated in the temple. 10 - Jyotir Linga Bhimashankar, Sahyadri Hills. This temple is located near Pune of Maharashtra on the shores of river Bhima. And is located on a high peak, surrounded by thick dense forests. The shrine Bhimashankaram, dates back to the 13th century. Lord Shiva's killing of the demon Tripurasura is the main legend associated with the temple. It even states that Shiva took abode on the Sahyadri hills in the form of a Bhima upon the request of the Gods, on the crest of the Sahyadri hills. The sweat of Shiva poured after the battle ultimately led to the origin of Bhimarathi river.

11 - Kasi Vishwanath. This temple holiest of the holies to any Hindu is situated in the banks of the holy river Ganga in Varanasi. The temple has been destroyed several times by invaders but has been rebuilt every time. It is believed the priests of the temple have sacrificed their all several times to preserve the holy Lingam. The present temple has been built by Ahalyabhai, a Maharashtrian queen.

Kasi-kshetrancha Kalabairava darsanamPrayaga madhavam Trushtva Yega Bilvam SivarpanamMaha-Smsana Nilayam Prasanna Spadiga-prabavamVedhacvam Jyothir Roopamcha ...

12 - The Grishneshwar Jyotirlinga Temple is one of the ancient and holiest shrines of India.. The temple is located at a distance of 11km from Daulatabad near Aurangabad in Maharashtra. Daulatabad was once known as Devagiri. Ahilyabhai Holkar constructed the Grishneshwar Temple. Grishneshwar is also known as Ghushmeswara. According to legend, a devotee called Kusuma worshiped Lord Shiva by immersing a Shivalingam everyday in a nearby tank. Kusuma's husband's first wife out of jealousy because of Kusuma's piety in the society killed her son. An aggrieved Kusuma continued her daily ritual and when she dipped the Shivlingam in the tank her son miraculously revived. From then on the people started worshiping Lord Shiva in the form of a Jyotirlinga Ghusmeshwar.

12 Jyotir Linga

Kailash Yatra

Holy Mount Kailash

OM NAMAH SHIVAYA

108 names of Goddess Durga

1 Devi - The Goddess
2 Durga - The Inaccessible
3 Tribhuvaneshwari - Goddess of Sargya, Martya and Patal
4 Yashodagarba Sambhoota - Coming out from Yashoda's Womb
5 Narayanavarapriya - In liking of Narayana's Boons
6 Nandagopakulajata - Daughter of the Nandagopa Race
7 Mangalya - Auspicious, Sacred
8 Kulavardhini - Progressor of the Race
9 Kamsavidravanakari - Who made a threat to Kamsa
10 Asurakshayamkari - Who reduced the number Of Demons
11 Shilathata Vinikshibda - At the time of birth, slammed by Kamsa
12 Akashagamini - Move In the sky
13 Vasudevabhagini - Sister Of Vasudeva
14 Divamalya Vibhooshita - Ornamented with beautiful garlands
15 Divyambaradhara - Beautifully Robed
16 Khadgaketaka Dharini - Who hold Sword And Shield
17 Shiva - Auspicious,Sacred
18 Papadharini - Bearer of others' faults
19 Krishna - Sister of Krishna
20 Varada - One who grants the Boons
21 Kumari - Young and Virgin Girl
22 Brahmacharini - One who seeks for Brahman
23 Balarkasadrushakara - Like The Rising Sun
24 Purnachandra Nibhanana - Beautiful Like The Full Moon
25 Chaturbhuja - Who has four arms
26 Chaturvakttra - Who has four faces
27 Peenashroni Payodhara - Large Bosomed
28 Mayoora Pichhavalaya - Adorned with Peacock-Feathered Bangles
29 Keyurangadadharini - Ornamented with Armlets And Bracelets
30 Krishnachhavisama - Similar with Krishna's Radiance
31 Krishna - Dark-Complexioned
32 Sankarshanasamanana - Equal to Sankarshana
33 Indradhwaja Samabahudharini - Whose shoulders like Indra's Flag
34 Patradharini - One who holds the Vessels
35 Pankajadharini - One who holds the Lotus
36 Kanttadhara - One who holds Shiva's neck
37 Pashadharini - One who holds the rope
38 Dhanurdharini - Who holds the Bow
39 Mahachakradharini - Who holds the Chakra
40 Vividayudhadhara - One who carries various Weapons
41 Kundalapurnakarna Vibhooshita - Wearer Of Earrings which Covers The ears
42 Chandravispardimukha - Beautiful Like The Moon
43 Mukutavirajita - Adorned with a Shining Crown
44 Shikhipichhadwaja Virajita - Having Peacock-Feathered Flag
45 Kaumaravratadhara - Observer Of Fasts Like Young Girls Do
46 Tridivabhavayirtri - Goddess Of Sargya, Martya, Patal
47 Tridashapujita - The Goddess Of The Celestials
48 Trailokyarakshini - Protector Of The Sargya, Martya, Patal
49 Mahishasuranashini - Destroyer of the great demon Mahisha
50 Prasanna - Cheerfulness
51 Surashreshtta - Supreme among the Celestials
52 Shiva - Shiva's better half
53 Jaya - Who can gain the victory over all
54 Vijaya - Who can conquer over all
55 Sangramajayaprada - Granter Of victory In the war
56 Varada - Bestower of all
57 Vindhyavasini` - Resident Of The Vindhyas
58 Kali - Goddess of Death
59 Kali - Dark-Complexioned
60 Mahakali - Mahakala's wife
61 Seedupriya - Who is fond of drinks
62 Mamsapriya - Who is fond of flesh
63 Pashupriya - Who is fond of all beings
64 Bhootanushruta - Well-Wisher Of Bhootaganas
65 Varada - Bestower
66 Kamacharini - Acting On One's Own Accord
67 Papaharini - Destroyer Of all Sins
68 Shree - Sacred
69 Kriti - Who gain fame over
70 Dhruti - Valiant
71 Siddhi - Having all Success
72 Hri - Holy Chant Of Hymns
73 Vidhya - Wisdom
74 Santati - Who grants all issues
75 Mati - Wise
76 Sandhya - Twilight,Evening
77 Ratri - Night, darkness
78 Prabha - Pre-Dawn hours
79 Nitya - Eternal and universal
80 Jyotsana - Radiant Like Flames
81 Kantha - Radiance
82 Khama - Forgiveness
83 Daya - Compassionate
84 Bandhananashini - One who detaches the Attachments
85 Mohanashini - One who destroys the Desires
86 Putrapamrityunashini - Sustainer Of Son's Untimely Death
87 Dhanakshayanashini - Controller Of Wealth Decrease
88 Vyadhinashini - Vanquisher Of Ailments
89 Mruthyunashini - Destroyer Of Death
90 Bhayanashini - Destroyer Of Fear
91 Padmapatrakshi - Eyes Like The Beauty of Lotus Leaf
92 Durga - Who can remove Distress
93 Sharanya - Who can grant Refuge
94 Bhaktavatsala - Bestower Of Devotees
95 Saukhyada - Bestower Of Well-Being
96 Arogyada - Granter Of Good Health
97 Rajyada - Bestower Of Kingdom
98 Ayurda - Granter Of Longevity
99 Vapurda - Granter Of Beautiful Appearance
100 Sutada - Granter Of all Issues
101 Pravasarakshika - Protects the Travellers
102 Nagararakshika - Protects the Land
103 Sangramarakshika - Protects the Wars
104 Shatrusankata Rakshika - Protects the Distressed from the foes
105 Ataviduhkhandhara Rakshika - Protects the Ignorant And Distressed
106 Sagaragirirakshika - Protects over the Seas And Hills
107 Sarvakaryasiddhi Pradayika - One who grants Success In All Attempts
108 Durga - Deity Durga

OM SARVAMANGAL MANGALYE,
SHIVE SARVARTHASADHIKE
SHARANYE TRYAMBKE GOURI,
NARAYANI NAMOSTUTE

Shri Mahamrityunjaya Mantra

Om Tryambakam Yajamahe

Sugandhim Pushtivardhanam

Urvarukamiva Bandhanan

Mrityor Mukshiya Maamritat

We Meditate on the Three-eyed reality
Which permeates and nourishes all like a fragrance.
May we be liberated from death for the sake of immortality,
Even as the cucumber is severed from bondage to the creeper.

Mahamrityunjaya Mantra (maha-mrityun-jaya) is one of the more potent of the ancient Sanskrit mantras. Maha mrityunjaya is a call for enlightenment and is a practice of purifying the karmas of the soul at a deep level. It is also said to be quite beneficial for mental, emotional, and physical health.
AUM/OM: Absolute reality.
Tryambakam: Trya means three. Ambakam means eyes. It means the three eyes of the Absolute, which are the processes of creation, existence, and dissolution, as well as the other triads, which are part of AUM. The three "eyes" means experiencing these three stages and triads at one time, from the higher, all pervasive vantage point of the Absolute.
Yajamahe: We rejoice in meditation on all of this.
Sugandhim: Means fragrance. Like a spreading fragrance, all of this permeates the whole of existence, while at the same time being that existence
Pushtivardhanam: Means that which sustains and nourishes all. Thus, the fragrance that permeates all is the sustainer of all beings, while also the essence of all beings.
Urvarukamiva: Urva means big and powerful. Arukam means disease, like the spiritual diseases of ignorance and untruth, which are like the death of Wisdom or Truth.
Bandhanan: Means bound down, as in bound down to the ignorance and untruth.
Mrityor: Means ignorance and untruth.
Mukshiya: Means liberation from the cycles of physical, mental, and spiritual death.
Maamritat: Means please give me rejuvenating nectar, so as to have this liberation, like the process of severing the cucumber from the creeping vine.
------------------------------
40 day practice
The period of 40 days has been widely recognized as an auspicious period both in the East and the West since ancient times. A traditional way to do an extended mantra practice is to choose a number of repetitions per day, and to do that for 40 days. The mind likes to have a beginning and end to a practice, a sense of completion, such as comes with a 40 day (or longer) practice.

Gaayatri

ॐ भूर्भुवस्व तत् सवितूर्वरेण्यम् भर्गो देवस्य धीमहि धियो यो न प्रचोदयात्


OM BHUR BHUVAH SVAH

TAT SAVITUR VARENYAM
BHARGO DEVASYA DHIMAHI

DHIO YO NAH PRACHODAYAT

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Lingashtakam

ЛИНГАШТАКА - Восьмистишие Лингаму Шивы

БРАХМА-МУРАРИ-СУРАРЧИТА-ЛИНГАМ

НИРМАЛА-БХАСИТА-ШОБХИТА-ЛИНГАМ

ДЖАНМАДЖА-ДУКХА-ВИНАШАКА-ЛИНГАМ

ТАТ ПРАНАМАМИ САДАШИВА-ЛИНГАМ

Я склоняюсь перед тем Лингамом Садашивы, почитаемым Брахмой, Вишну И другими божествами, восхваляемым возвышенными и святыми речами, Уничтожающим цепь страданий, рождений и смертей.

ДЕВА-МУНИ-ПРАВАРАРЧИТА-ЛИНГАМ

КАМА-ДАХАМ КАРУНАКАРА-ЛИНГАМ

РАВАНА-ДАРПА-ВИНАШАКА-ЛИНГАМ

ТАТ ПРАНАМАМИ САДАШИВА-ЛИНГАМ

Я склоняюсь перед тем Лингамом Садашивы, уничтожителя бога любви, Которому поклоняются святые мудрецы и боги, исполненным бесконечного сострадания, посрамившим гордыню демона Раваны.

САРВА-СУГАНДХИ-СУЛЕПИТА-ЛИНГАМ

БУДДХИ-ВИВАРДХАНА-КАРАНА-ЛИНГАМ

СИДДХА-СУРАСУРА-ВАНДИТА-ЛИНГАМ

ТАТ ПРАНАМАМИ САДАШИВА-ЛИНГАМ

Я склоняюсь перед тем Лингамом Садашивы, обильно умащенным Разнообразными благовониями и притираниями, возбуждающими силу Мышления, воспламеняющим светильник различения, Перед Которым падают ниц сиддхи, боги и демоны.

КАНАКА-МАХАМАНИ-БХУШИТА-ЛИНГАМ

ПХАНИПАТИ-ВЕШТИТА-ШОБХИТА-ЛИНГАМ

ДАКША-СУЙАДЖНА-ВИНАШАКА-ЛИНГАМ

ТАТ ПРАНАМАМИ САДАШИВА-ЛИНГАМ

Я склоняюсь перед тем Лингамом Садашивы, разрушителем Жертвоприношения Дакши, украшенным рубинами и драгоценными камнями И прочими украшениями, Который сияет, обвитый Повелителем змей.

КУМКУМА-ЧАНДАНА-ЛЕПИТА-ЛИНГАМ

ПАНКАДЖА-ХАРА-СУШОБХИТА-ЛИНГАМ

САНЧИТА-ПАПА-ВИНАШАНА-ЛИНГАМ

ТАТ ПРАНАМАМИ САДАШИВА-ЛИНГАМ

Я склоняюсь перед тем Лингамом Садашивы, умащенным кумкумой и сандаловой пастой, чудесно украшенным гирляндами из цветов лотоса, полностью уничтожающим множество любых накопленных грехов.

ДЕВА-ГАНАРЧИТА-СЕВИТА-ЛИНГАМ

БХАВАИР-БХАКТИБХИР ЭВА ЧА ЛИНГАМ

ДИНАКАРА-КОТИ-ПРАБХАКАРА-ЛИНГАМ

ТАТ ПРАНАМАМИ САДАШИВА-ЛИНГАМ

Я склоняюсь перед тем Лингамом Садашивы, Которому поклоняются Множество богов, исполненных искренней веры и преданности, Чье сияние подобно сиянию миллионов солнц.
АШТА-ДАЛОПАРИ-ВЕШТИТА-ЛИНГАМ

САРВА-САМУДБХАВА-КАРАНА-ЛИНГАМ

АШТА-ДАРИДРА-ВИНАШАНА-ЛИНГАМ

ТАТ ПРАНАМАМИ САДАШИВА-ЛИНГАМ

Я склоняюсь перед тем Лингамом Садашивы, уничтожающим бедность В восьми ее проявлениях, Который - причина всего творения И покоится на основании из восьми лепестков.

СУРАГУРУ-СУРАВАРА-ПУДЖИТА-ЛИНГАМ

СУРАВАНА-ПУШПА-САДАРЧИТА-ЛИНГАМ

ПАРАТ-ПАРАМ ПАРАМАТМАКА-ЛИНГАМ

ТАТ ПРАНАМАМИ САДАШИВА-ЛИНГАМ

Я склоняюсь перед тем Лингамом Садашивы, Который - Трансцендентное Бытие и Высшее Я, Которого все боги во главе со своим верховным жрецом почитают подношениями бесчисленных цветов из божественных небесных садов.

ЛИНГАШТАКАМ ИДАМ ПУНЙАМ ЙАХ ПАТХЕЧ-ЧХИВА-САННИДХАУ ШИВАЛОКАМ АВАПНОТИ ШИВЕНА САХА МОДАТЕ

Любой, кто повторяет это восьмистишие перед Господом Шивой, восхваляя Шивалингам, достигает Высшей обители Шивы и наслаждается вместе с ним нескончаемыми красотой и блаженством.

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ShrI GaNapati sahasranAma stotram

gaNeshvaro gaNakrIDo gaNanAtho gaNAdhipaH .ekada.nShTro vakratuNDo gajavaktro mahodaraH ..lambodaro dhUmravarNo vikaTo vighnanAyakaH .sumukho durmukho buddho vighnarAjo gajAnanaH ..bhImaH pramoda Anando surAnando madotkaTaH .herambashshambarashshambhurlambakarNo mahAbalaH .. nandano.alampaTo bhImo meghanAdo gaNaJNjayaH .vinAyako virUpAxo dhIrashshUro varapradaH .. ..mahAgaNapatirbuddhipriyaH xipraprasAdanaH .rudrapriyo gaNAdhyaxo umAputro.aghanAshanaH .. kumAragururIshAnaputro mUShakavAhanaH .siddhipradaH siddhipatissiddhissiddhivinAyakaH .. vighnastuN^gabhujassimhavAhano mohinIpriyaH .kaTiN^kaTo rAjaputrashshakalassammito.amitaH .. kUshmANDagaNasambhUto durjayo dhUrjayo.ajayaH .bhUpatirbhuvaneshashcha bhUtAnA.n patiravyayaH .. vishvakartA vishvamukho vishvarUpo nidhirghR^iNiH .kaviH kavInAmR^iShabho brahmaNyo brahmaNaspatiH .. jyeShTharAjo nidhipatiH nidhipriyapatipriyaH .hiraNmayapurAntasthaH sUryamaNDalamadhyagaH .. ..karAhatidhvastasindhusalilaH pUShadantabhR^it.h .umAN^gakeLikutukI muktidaH kulapAlakaH .. kiRITI kuNDalI hArI vanamAlI manomayaH .vaimukhyahatadR^ishyashrIH pAdAhatyA jitaxitiH .. sadyo jAtaH svarNabhujaH mekhalI durnimittahR^it.h .dussvapnahR^itprahasano guNI nAdapratiShThitaH ..surUpassarvanetrAdhivAso vIrAsanAshrayaH .pItAmbaraH khaDgadharo khaNDendukR^itashekharaH .. chitrAN^kashyAmadashano phAlachandrashchaturbhujaH .yogAdhipastArakasthaH puruSho gajakarNakaH .. 

gaNAdhirAjo vijayasthiro gaNapatirdhvajI .devadevaH smaraprANadIpako vAyukIlakaH .. vipashchidvarado nAdo nAdabhinnavalAhakaH .varAhavadano mR^ityuJNjayo vyAghrAjinAmbaraH .. ichchhAshaktidharo devatrAtA daityavimardanaH .shambhuvaktrodbhavashshambhukopahA shambhuhAsyabhUH .. shambhutejAshshivAshokahArI gaurIsukhAvahaH .umAN^gamalajo gaurItejobhUssvardhunIbhavaH .. yaGYakAyo mahAnAdo girivarShashubhAnanaH

sarvAtmA sarvadevAtmA brahmamUrdhA kakupchhrutiH .. brahmANDakumbhashchida.hvyomaphAlassatyashiroruhaH .jagajjanmalayonmeShanimeSho.agnyarkasomadR^ik.h .. girI.ndraikarado dharmo dharmiShThaH sAmabR^i.nhitaH .graharxadashano vANIjihvo vAsavanAsikaH .. kulAchalA.nsassomArkaghaNTo rudrashirodharaH .nadInadabhujassarpA.nguLikastArakAnakhaH .. bhrUmadhyasa.nsthitakarobrahmavidyAmadotkaTaH .vyomanAbhaH shrIhR^idayo merupR^iShTho.arNavodaraH .. kuxisthayaxagandharvaraxaHkinnaramAnuShaH .pR^ithvIkaTissR^iShTiliN^gaH shailorUdagrajAnukaH .. pAtALajaN^gho munipatkAlAN^guShThastrayItanuH .jyotirmaNDalalAN^gUlo hR^idayAlAnanishchalaH .. hR^itpadmakarNikAshAyI viyatkeLisaroruhaH .sadbhaktadhyAnanigaLo pUjAvAri nivAritaH .. pratApI kAshyapasutaH gaNapo viTapI balI .yashasvI dhArmikassvojAH pramathaH pramatheshvaraH .. chintAmaNidvIpapatiH kalpadrumavanAlayaH .ratnamaNDapamadhyastho ratnasi.nhAsanAshrayaH .. tIvrAshirodhR^itapado jvAlinImauLilAlitaH .nandAnanditapIThashrIH bhogadAbhUShitAsanaH .. sakAmadAyinIpIThaH sphuradugrAsanAshrayaH .tejovatIshiroratnassatyAnityavata.nsitaH .. savighnanAshinIpIThassarvashaktyambujAlayaH .lipipadmAsanAdhAro vahnidhAmatrayAlayaH .. unnataprapado gUDhagulphassa.nvR^itapArShNikaH .pInajaN^ghaH shliShTajAnuH sthUlarUpo namatkaTiH .. nimnanAbhiH sthUlakuxiH pInavaxA bR^ihadbhujaH .pInaskandho kambukaNTho lamboShTho lambanAsikaH .. bhagnavAmaradastuN^gadaxada.nto mahAhanuH .hrasvanetratrayashshUrpakarNo nibiDamastakaH ..

stambakAkArakumbhAgro katnamauLirniraN^kushaH .sarpahArakaTIsUtrassarpayaGYopavItavAn.h .. sarpakoTIrakaTakaH sarpagraiveyakAN^gadaH .sarpakaxodarAbandhaH sarparAjottarIyakaH .. raktaraktA.nbaradharo raktamAlyavibhUShaNaH .raktexaNo raktakaro raktatAlvoShThapallavaH .. shvetashvetAmbaradharaH shvetamAlyavibhUShaNaH .shvetAtapatraruchirashshvetachAmaravIjitaH .. sarvAvayavasa.npUrNassarvalaxaNalaxitaH .sarvAbharaNabhUShADhyassarvashobhAsamanvitaH .. sarvamaN^gaLamAN^galyassarvakAraNakAraNaH .sarvadaikakarashshArN^gIbIjApUragadAdharaH .. ixuchApadharashshUlI chakrapANissarojabhR^it.h .pAshI dhR^itotpalashshAlImaJNjarIbhR^it.h svadantabhR^it.h ..

kalpavallIdharo vishvAbhayadaikakaro vashI .axamAlAdharo GYAnamudrAvAnmudgarAyudhaH .. pUrNapAtrI kambudharo vidhUtArisamUhakaH .mAtuluN^gadharashchUtakalikAbhR^itkuThAravAn.h .. puShkarasthasvarNaghaTIpUrNaratnAbhivarShakaH .bhAratIsundarInAtho vinAyakaratipriyaH .. mahAlaxmIpriyatamaH siddhalaxmImanoharaH .ramArameshapUrvAN^go daxiNomAmaheshvaraH .. mahIvarAhavAmAN^go ratikandarpapashchimaH .Amoda modajananassapramodapramodanaH .. samedhitasamR^iddhashrIH buddhisiddhipravartakaH .dattasaumukhyasumukhaH kAntikandaLitAshrayaH .. madanAvatyAshritAN^a.hghriH kR^itavaimukhyadurmukhaH .vighnasampallatopaghnaH sadonnidramadadravaH .. vighnakR^innighnacharaNo drAviNIshaktisatkR^itaH .tIvrAprasannanayano jvAlinIpAlanaikadR^ik.h .. mohinImohano bhogadAyinIkAntimaNDitaH .kAminIkAntavaktrashrIradhiShThitavasundharaH .. vasudhArA manomoda mahAshaN^khanidhiprabhuH .namadvasumatImauLimahApadmanidhiprabhuH .. sarvasadrurusa.nsevyashshochiShkeshahR^idAshrayaH .IshAnamUrdhA devendrashikhaH pavananandanaH .. ugraH pratyagranayano divyAstrANA.n prayogavAn.h .airAvatAdisarvAshAvAraNAvaraNapriyaH .. vajrAdyastraparIvAro gaNachaNDasamAshrayaH .jayo jayaparIvAro vijayo vijayAvahaH .. ajitArchitapAdAbjaH nityAnityavata.nsitaH .vilAsinIkR^itollAsashshauNDI saundaryamaNDitaH .. anantAnantasukhadassumaN^gaLasumaN^gaLaH .ichchhAshaktirGYAnashaktikriyAshaktiniShevitaH .. subhagAsa.nshritapadaH lalitAlalitAshrayaH .kAminIkAmanaH kAmaH mAninIkeLilAlitaH .. sarasvatyAshrayo gaurInandanaH shrIniketanaH .guruguptapado vAchA siddho vAgIshvareshvaraH .. naLinIkAmuko vAmArAmAjyeShThAmanoramaH .raudrImudritapAdAbjaH humbIjastuN^gashaktikaH .. vishvAdijananatrANaH svAhAshaktissakIlakaH .amR^itAbdhikR^itAvAsaH madaghUrNitalochanaH ..uchchhiShTagaNa uchchhiShTagaNesho gaNanAyakaH .sArvakAlikasa.nsiddhiH nityashaivadigambaraH .. anapAyo.anantadR^iShTiraprameyo.ajarAmaraH .anAvilo.apratiratho achyutohyamR^itAxaraH .. apratarkyo.axayo.ajayyo anAthashcha anAmayaH .amoghasiddhiradvaito aghoro.apratimAnanaH .. anAkAro.abdhibhUmyagnibalahA.avyaktalaxaNaH .AdhArapITha AdhAra AdhArAdheyavarjitaH .. AkhuvAhana ketvAshApUrakAkhumahAraNaH .ixusAgaramadhyasthaH ixubhaxaNalAlasaH .. ixuchApAtirekashrIH ixuchApaniShevitaH .indragopasamAnashrIH indranIlasamadyutiH .. indIvaradaLashyAmaH indumaNDalanirmalaH .indrapriya iDAbhAga iDAdhAmendirApriyaH .. ixvAkuvighnavidhva.nsI itikartavyatepsitaH .IshAnamauLirIshAna IshAnasuta IshaghaH .. IShaNAtrayakalpAntaH IhAmAtravivarjitaH .upendra uDubhR^inmauLiruDerakabalipriyaH .. unnatAnana uttuN^ga udArastridashAgraNIH .UrjasvAnUjjvalatanuH UhApohadurAsadaH .. R^igyajussAmasambhUtiR^iddhisiddhipravartakaH .R^ijuchittaikasulabhaH R^iNatrayavimochanaH .. svabhaktavighnanAshashcha suradviTchhaktilopakR^it.h .vimukhArchAnAviluptashrIrlUtAvisphoTanAshanaH .. ekArapIThamadhyastha ekapAdakR^itAsanaH .ejitAkhiladaityashrIH ejitAkhilasa.nshrayaH .. aishvaryanidhiraishvarya_aihikAmuShmikapradaH .aira.nmadasamonmeSha airAvatanibhAnanaH .. oN^kAravAchya oN^kAra ojasvAnoShadhIpatiH .audAryanidhirauddhatyadhurya aunnatyavigrahaH .. suranAgAnAmaN^kushashcha suravidviShAmaN^kushaH .asamastavisargA.ntapAdeShu parikIrtitaH .. kamaNDaludharaH kalpaH kapardI kalabhAnanaH .karmasAxI karmakartA karmAkarmaphalapradaH .. kadambakorakAkAraH kUshmANDagaNanAyakaH .kAruNyadehakapilaH kathakaH kaTisUtrabhR^it.h .. kharvaH khaDgapriyaH khaDgI khAtAntasthaH khanirmalaH .kharvATashrR^iN^ganilayaH khaTvAN^gI khadurAsadaH .. gaNADhyo gahano gamyo gadyapadyasudhArNavaH .gadyagAnapriyo garjaH gItagIrvANapUrvajaH .. guhyAchArarato guhyaH guhyAgamanirUpitaH .guhAshayo guhAbdhistho gurugamyo gurorguruH .. ghaNTAghargharikAmAlI ghaNTakumbho ghaTodaraH .chaNDashchaNDIshvarashchaNDI chaNDeshashchaNDavikramaH .. charAcharapitA chintAmaNicharvaNalAlasaH .chhandashchhandovapushchhando durlaxyashchhandavigrahaH .. jagadyonirjagatsAxI jagadIsho jaganmayaH .japo japaparo japyo jihvAsi.nhAsanaprabhuH .. jhalajhjhallolasaddAnajhaN^kAribhramarAkulaH .TaN^kArasphArasa.nrAvAnukArimaNinUpuraH .. tApatrayanivArI cha sarvamantraikasiddhidaH .DiNDimuNDo DAkinIsho DAmaro DiNDimapriyaH .. DhakkAninAdamudito Dhauko DhuNDhivinAyakaH .tatvAnA.n paramastatvaGYeyastatvanirUpitaH .. tArakAntarasa.nsthAnastArakastArakAntakaH .sthANuH sthANupriyaH sthAtA sthAvaro jaN^gamo jagat.h .. daxayaGYapramathano dAtA dAnavamohanaH .dayAvAndivyavibhavo daNDabhR^iddaNDanAyakaH .. dantaprabhinnAbhramalo daityavAraNadAraNaH .da.nShTrAlagnadvipaghaTo devArthanR^igajAkR^itiH .. dhanadhAnyapatirdhanyo dhanado dharaNIdharaH .dhyAnaikaprakaTo dhyeyaH dhyAno dhyAnaparAyaNaH .. nandyo nandipriyo nAdo nAdamadhyapratiShThitaH .niShkaLo nirmalo nityo nityAnityo nirAmayaH .. para.nvyomA parandhAmA paramAtmA parampadaH .parAtparaH pashupatiH pUrNamodakasAravAn.h .. pUrNAnandaH parAnandaH purANapuruShottamaH .padmaprasannanayanaH praNatAGYAnamochanaH .. pramANapratyayAtItaH praNatArtinivAraNaH .phalahastaH phaNipatiH phetkAraphaNitapriyaH .. bANArchitAN^a.hghriyugaLo bANakeLikutUhalI .brahmA brahmArchitapado brahmachArI bR^ihaspatiH .. bR^ihattamo brahmaparo brahmaNyo brahmavitpriyaH .bR^ihannAdAgryachItkAro brahmANDAvaLimekhalaH .. bhrUxepadattalaxmIko bhargo bhadro bhayApahaH .bhagavAn.h bhaktisulabho bhUtido bhUtibhUShaNaH .. bhavyo bhUtAlayo bhogadAtA bhrUmadhyagocharaH .mantro mantrapatirmantrI madamattamanoramaH .. mekhalAvAnmandagatiH matimatkamalexaNaH .mahAbalo mahAvIro mahAprANamahAmanAH .. yaGYo yaGYapatiryaGYagoptA yaGYaphalapradaH .yashaskaro yogagamyo yAGYiko yAjakapriyaH .. raso rasapriyo rasyo raJNjako rAvaNArchitaH .raxoraxAkaro ratnagarbho rAjyasukhapradaH .. laxo laxaprado laxyo layastho laDDukapriyaH .lAsyapriyo lAsyaprado lAbhakR^illokavishrutaH ..vareNyo vahnivadano vandyo vedAntagocharaH .vikartA vishvatashchaxuH vidhAtA vishvatomukhaH ..vAmadevo vishvanetA vajrI vajranivAraNaH .vishvabandhana viShkambhadhAro vishvAmaraprabhuH .. shabdabrahmashamaprApyo shambhushaktigaNeshvaraH .shAstrashikhAgranilayo sharaNyaH shikharIshvaraH .. ShaDR^itukusumasragvI ShaDAdhAraH ShaDaxaraH .sa.nsAravaidyassarvaGYaH sarvabheShajabheShajaH .. sR^iShTisthitilayakrIDassurakuJNjarabhedanaH .sindUritamahAkumbhassadasada.hvyaktidAyakaH .. sAxI samudramathanaH svasa.nvedyaH svadaxiNaH .svatantrassatyasaN^kalpassAmagAnaratassukhI .. ha.nso hastipishAchIsho havano havyakavyabhuk.h .havyo hR^itapriyo harSho hR^illekhAmantramadhyagaH .. xetrAdhipaH xamAbhartA xamAparaparAyaNaH .xipraxemakaraH xemAnandaH xoNIsuradrumaH ..dharmaprado.arthadaH kAmadAtA saubhAgyavardhanaH .vidyAprado vibhavado bhuktimuktiphalapradaH .. AbhirUpyakaro vIrashrIprado vijayapradaH .sarvavashyakaro garbhadoShahA putrapautradaH .. medhAdaH kIrtidashshokahArI daurbhAgyanAshanaH .prativAdimukhastambho duShTachittaprasAdanaH .. parAbhichArashamano duHkhabhaJNjanakArakaH .lavastruTiH kalA kAShThA nimeSho ghaTimuhUrtakaH .. praharashcha divA naktaH ahorAtra aharnisham.h .paxo mAsAyano varShAH yugaH kalpo mahAlayaH ..rAshistArAtithiryogaH vAraH karaNa a.nshakaH .lagno horA kAlachakro merussaptarShayo dhruvaH .. rAhurmandaH kavirjIvaH budho bhaumashshashI raviH .kAlaH sR^iShTisthitirvishvaH sthAvaro jaN^gamo jagat.h .. bhUrApognirmaruda.hvyomA aha.nkR^itprakR^itiH pumAn.h .brahmA viShNushshivo rudraIshashaktissadAshivaH .. tridashAH pitarassiddhA yaxA raxAshcha kinnarAH .sAdhyA vidyAdharA bhUtAH manuShyAH pashavaH khagAH .. samudrAssaritashshailAH bhUto bhavyo bhavodbhavaH .sAN^_khyaH pAtaJNjalo yogaH purANashcha shrutiH smR^itiH ..vedAN^gAshcha sadAchAraH mImA.nsA nyAyavistaraH .Ayurvedo dhanurvedo gAndharvaH kAvyanATakaH .. vaikhAnaso bhAgavato mAnuShaH pAJNcharAtrakaH .shaivaH pAshupataH kAlamukho bhairavashAsanaH .. shAkto vainAyakassauro jainaghUrhatasa.nhitaH .sadasada.hvyakta avyaktassachetana.achetanaH .. bandho moxassukho bhogo yogassatya aNurmahat.h .svasti hu.nrUpaShaDrUpakhaDgabhrUshcha svadhAmayaH .. svAhArUpaH shrauShaDrUpo vauShaDrUpo vaShaNmayaH .GYAnaviGYAna Anando bodhassa.nvichchhamo yamaH .. eko ekAxaro eka ekAxaraparAyaNaH .ekAgradhIrekavIro ekAnekasvarUpadhR^it.h .. dvirUpo dvibhujo da.hvyaxo dvirado dviparaxakaH .dvaimAturadvivadano dvandvAtIto dvayAtigaH .. tridhAmA shrIkarastretA trivargaphaladAyakaH .triguNAtmA trilokAdistrishaktIshastrilochanaH .. chaturbAhushchaturdantashchaturAtmA chaturmukhaH .chaturvidhopAyakarashchaturvidhaphalapradaH .. chaturAnanasa.nprItaH chaturvarNAshramAshrayaH .chaturvidhavachovR^ittiparivR^ittipravartakaH .. chaturthIpUjanaprItashchaturthItithisambhavaH .paJNchAxarAtmA paJNchAtmA paJNchAsyaH paJNchakR^ityakR^it.h .. paJNchAdhAraH paJNchavarNaH paJNchAxaraparAyaNaH .paJNchatALaH paJNchakaraH paJNchapraNavabhAvikaH .. paJNchabrahmamayasphUrtiH paJNchAvaraNavAritaH .paJNchabhaxyapriyaH paJNchabANaH paJNchashivAtmakaH .. ShaTkoNapIThaShShaTchakradhAmA ShaTgranthibhedakaH .ShaDadhvadhvAntavidhva.nsI ShaDaN^gulamahAhradaH .. ShaNmukhaH ShaNmukhabhrAtA ShaTchhaktiparivAritaH .ShaDvairivargavidhva.nsI ShaDUrmibhayabhaJNjanaH .. ShaTtarkadUraShShaTkarmanirataH ShaDrasAshrayaH .saptapAtALacharaNaH saptadvIporumaNDitaH .. saptasvarlokamakuTassaptasaptivarapradaH .saptAN^garAjyasukhadassaptarShigaNamaNDitaH .. saptachhandonidhissaptahotA saptasvarAshrayaH .saptAbdhikeLikAsArassaptamAtR^iniShevitaH .. saptachchhadAmodamadassaptachhandomukhapriyaH .aShTamUrtirdhyeyamUrtiraShTaprakR^itikAraNaH .. aShTAN^gayogaphalabhugaShTapatrAmbujAsanaH .aShTashaktisamR^iddhashrIraShTaishvaryapradAyakaH .. aShTapIThopapIThashrIraShTamAtR^isamAvR^itaH .aShTabhairavasevyo.aShTavasuvandyo.aShTamUrtibhR^it.h .. aShTachakrasphuranmUrtiraShTadravyahaviH priyaH .navanAgAsanAdhyAsI navanidhyanushAsitA ..navadvAraghanAdhAro navadhAraniketanaH .naranArAyaNastutyo navadurgAniShevitaH ..navanAthamahAnAtho navanAgavibhUShaNaH .navaratnavichitrAN^go navashaktishirodhR^itaH .. dashAtmako dashabhujo dashadikpativanditaH .dashAdhyAyo dashaprANo dashendriyaniyAmakaH .. dashAxaramahAmantro dashAshAvyApivigrahaH .ekAdashAdirudraissa.nstuta ekAdashAxaraH ..dvAdashoddaNDadordaNDo dvAdashAN^kaniketanaH .trayodashabhidhAbhinnavishvedevAdhidaivataH .. chaturdashendraprabhavashchaturdashamanuprabhuH .chaturdashAdividyADhyashchaturdashajagatprabhuH .. sAmapaJNchadashaH paJNchadashIshItA.nshunirmalaH .ShoDashAdhAranilayaH ShoDashasvaramAtR^ikaH ..ShoDashAntapadAvAsaH ShoDashendukalAtmakaH .saptasaptadashI saptadashassaptadashAxaraH .. aShTAdashadvIpapatiraShTAdashapurANakR^it.h .aShTAdashauShadhisraShTA aShTAdashamunismR^itaH .. aShTAdashalipivyaShTisamaShTiGYAnakovidaH .ekavi.nshaH pumAnekavi.nshatyaN^guLipallavaH ..chaturvi.nshatitatvAtmA paJNchavi.nshAkhyapUruShaH .saptavi.nshatitAreshassaptavi.nshatiyogakR^it.h .. dvAtri.nshadbhairavAdhIshashchatustri.nshanmahAhradaH .ShaT.htri.nshattatvasambhUtiraShTatri.nshatkalAtanuH .. namadekonapaJNchAshanmarudvarganirargaLaH .paJNchAshadaxarashreNiH paJNchAshadrudravigrahaH .. paJNchAshadviShNushaktIshaH paJNchAshanmAtR^ikAlayaH .dvipaJNchAshadvapushshreNistriShaShTyaxarasa.nshrayaH .. chatuShShaShTyarNanirNetA chatuShShaShTikalAnidhiH .chatuShShaShTimahAsiddhayoginIbR^indavanditaH .. aShTaShaShTimahAtIrthaxetrabhairavabhAvanaH .chaturNavatimantrAtmA ShaNNavatyadhikaprabhuH .. shatAnandashshatamakhashshatapatrAyatexaNaH .shatAnIkashshatadhR^itashshatadhAravarAyudhaH .. sahasrapatranilayassahasraphaNibhUShaNaH .sahasrashIrShA puruShassahasrAxassahasrapAt.h .. sahasranAmasa.nstutyassahasrAxabalApahaH .phaNAmaNDalasAhasraphaNirAjakR^itAsanaH .. dashasAhasraphaNabhR^itphaNirAjakR^itAsanaH .aShTAshItisahasraughamaharShistotrayantritaH .. mahAkAyo mahAtmApi chaNDilashcheShTado rasaH .AdhAro.asau vedamayo heramba sskandapUrvajaH .. laxAdhIshapriyAdhAro laxAdhAramanomayaH .chaturlaxajapaprItashchaturlaxaprakAshitaH .. chaturashItilaxANA.n jIvAnA.n dehasa.nsthitaH .koTisUryapratIkAshaH koTichandrA.nshunirmalaH .. koTiyaGYapramathanaH koTiyaGYaphalapradaH .shivAbhavAdyaShTakoTivinAyakadhurandharaH .. saptakoTimahAmantramantritAvayavadyutiH .trayastri.nshatkoTisurashreNIpraNatapAdukaH .. anantadevatAsevyaH anantashubhadAyakaH .anantanAmAnantashrIranantAnantasaukhyadaH ..

iti shrImahAgaNapatisahasranAmastotra.n samAptam.h ..

Karpuradi Stotra

Hymn to Kali 

śrimahākālakāmeśvarānkasthāyai śrimahākāmeśvaryai namah

karpuram madhyamāntyasvaraparirahitam senduvāmāksiuktam
bijam te mātaretattripuraharavadhu trihkrtam ye japanti |
tesām gadyāni padyāni ca mukhakuharādullasantyeva vācah
svacchandam dhvāntadhārādhararucirucire sarvasiddhim gatānām || 1 ||
O Mother and Spouse of the Destroyer of the three cities, they who thrice recite Thy Bija formed by omitting from Karpura, the middle and last consonants and the vowels, but adding Vamasi and Bindu, the speech of such, whether in poetry or prose, like that of men who have attained all powers, issues of a surety with all ease from the hollow of their mouth, O Thou who are beauteous with the beauty of a dark rain cloud.
isānah senduvāmasravanaparigato bijamanyanmahesi
dvandvam te mandacetā yadi japati jano vāramekam kadācit |
jitvā vācāmadhisam dhanadamapi ciram mohayannambujāksivrndam
candrärdhacüde prabhavati sa mahāghoravālāvatamse || 2 ||
Oh Mahesi, even should one of poor mind at any time recite but once another doubled Bija of Thine, composed of Isana, and Vamasravana, and Bindu; then, O Thou who hast great and formidable ear-rings of arrow form, who bearest on Thy head the crescent moon, such an one becomes all-powerful, having conquered even the Lord of Speech and the Wealth-Giver, and charmed countless youthful women with lotus-like eyes. 

iśo vaiśvānarasthaù śaśadharavilasadvāmanetrena yukto
bijam te dvandvamanyat vigalitacikure kālike ye japanti |
dvestāram ghnanti te ca tribhuvanamapi te vaśyabhāvam nayanti
srkkadvandvāsradhārādvayadharavadane daksine tryaksareti 
 O Kalika, O auspicious Kalika with disheveled hair, from the corners of whose mouth streams of blood trickle, they who recite another doubled Bija of Thine composed of Isha, Vaishvanara, Vamanetra, and the lustrous Bindu, destroy all their enemies, and bring under subjection the three worlds.
urdhve vāme krpānam karakamalatale chinnamundam tathādhah
savye cābhirvaranca trijagadaghahare daksine kālike ca |
japtvaitannāma ye vā  tava manuvibhavam bhāvayantyetadamba
tesāmastau karasthāh prakatitaradane siddhayastryambakasya 
O Destructress of the sins of the three worlds, auspicious Kalika, who in Thy upper lotus-like left hand holdest a sword, and in the lower left hand make the gesture which dispels fear, and with Thy lower right hand that which grants boons; they, O Mother with gaping mouth, who reciting Thy name, meditate in this way upon the greatness of Thy mantra, possess the eight great powers of the Three-Eyed One in the palm of their hands.
vargādyam vahnisamstham vidhuratilalitam tattrayam kurcayugmam
lajjādvandvaïca paścāt smitamukhi tadadhañöhadvayam yojayitvā |
mātarye ye japanti smaraharamahile bhāvayantah svarupam
te laksmilāsyalilākamaladaladrśah kāmarupā bhavanti || 5 ||
 O Mother, they who recite Thy charming Bija, composed of the first of the group of letters, followed by Vahni, Rati, and beautified by Vidha, thrice, the Kurca Bija twice, followed by the two Thas, they, O Spouse of the Destroyer of the Deva of Desire contemplating Thy true form, become themselves the Deva of Love whose eyes are as beautiful as the petals of the lotus which Lakshmi holds in her playful dance.
pratyekam v tannāmnā yojayitvā sakalamapi sadā bhāvayanto japanti |
tesām netrāravinde viharati kamalā vaktraśubhrāmśubimbe
vāgdevi devi mundasragatiśayalasatkanthi pinastanādhye || 6 ||
O Devi of full breasts, whose throat is adorned with a garland of heads, They who meditating recite any one or two or three of Thy very secret and excelling Bijas or all thereof together with Thy name, in the moonlike face of all such the Devi of Speech ever wanders, and in their lotus-like eyes kamala ever plays.
gatāsunām bāhuprakarakrtakānciparilasa-
nnitambām digvastrām tribhuvanavidhātrim trinayanām |
śmaśānasthe talpe śavahrdi mahākālasurata-
prayuktām tvām dhyāyan janani jadacetā'pi kavih || 7 ||
O Mother, even a dullard becomes a poet who meditates upon Thee raimented with space, three-eyed, Creatrix of the three worlds, whose waist is beautiful with a girdle made of numbers of dead men's arms, and who on the breast of a corpse, as Thy couch in the cremation-ground, enjoyest Mahakala.  śivābhirghorābhih śavanivahamundāsthinikaraih
param sankirnānām prakatitacitāyām haravadhum |
pravisthām santustāmuparisuraten ātiyuvatim
sadā tvām dhyāyanti kvacidapi ca na tesām paribhavah || 8 ||
Those who truly meditate on Thee, the Spouse of Hara, who art seated in the cremation-ground strewn with funeral pyres, corpses, skulls, and bones, and haunted by female jackals howling fearfully; who art very youthful, and art in full enjoyment upon Thy Spouse, are revered by all and in all places. 
vadāmaste kim vā janani vayamuccairjadadhiyah
na dhātā nāpiśo harirapi na te vetti paramam |
tathāpi tvadbhaktih mukharayati cāsmākamamite
tadetat ksantavyam na khalu paśurosah samucitah || 9 ||
 What, indeed, O Mother, can we of so dull a mind say of Thee whose True Being not even Dhata, Isha, or Hari know? Yet, despite our dullness and ignorance, our devotion towards Thee makes us talk of Thee. Therefore, O Dark Devi, forgive this our folly. Answer towards ignorant creatures such as we, is not befitting Thee.
samantādāpinastanajaghanadhrgyauvanavati-
ratāsaktah naktam yadi japati bhaktastava manum |
vivāsāstvām dhyāyan galitacikurastasya vaśagāh
samastāh siddhaughā bhuvi cirataram jivati kavih || 10 ||
If by night, Thy devotee unclothed, and with disheveled hair, recites whilst meditating on Thee, Thy mantra, when with his Shakti youthful, full-breasted, and heavy-hipped such an one makes all powers subject to him, and dwells on the earth ever a seer.
samāh susthibhuto japati viparitām yadi sadā
vicintya tvām dhāyannatiçayamahākālasuratām |
tadā tasya ksaunitalaviharamānasya vidusah
karāmbhoje vaśyā puraharavadhu siddhinivahāh || 11 ||
O Spouse of Hara, should (a Sadhaka) daily recite Thy mantra for the space of a year meditating the while with knowledge of its meaning upon Thee intent upon Thy union with the great Mahakala, above whom Thou art, then suck a knower has every pleasure that he wills upon the earth, and holds all great powers in the grasp of his lotus-like hands.
prasute samsāram janani bhavati pālayati ca
samastam ksityādi pralayasamaye samharati ca |
atastvam dhātāsi tribhuvanapatih śripatirapi
maheśo'pi prāyah sakalamapi kim staumi bhavatim || 12 ||
O Mother, Thou givest birth to and protectest the world, and at the time of dissolution dost withdraw to thyself the earth and all things; therefore Thou art Brahma, and Lord of the three worlds, the Spouse of Sri, and Mahesa, and all other beings and things. Ah Me! how then, shall I praise Thy greatness?
aneke sevante bhavadadhikagirvānanivahān
vimudhāste mātah kimapi nahi jānanti paramam |
samārādhyāmādyām hariharavirincādivibudhaih
prapanno'smi svairam ratirasamahānandaniratām || 13 ||
O Mother, people there are who worship many other Devas than Thyself. they are greatly ignorant, and know nothing of the high truth, (but I) of my own uncontrollable desire for Thee approach Thee, the Primordial Power, who dost deeply enjoy the great Bliss arising from union (with Siva), and who art worshipped by Hari, Hara, Virinci, and all other Devas.
dharitri kilālam śucirapi samiro'pi gaganam
tvamekā kalyāni giriśaramani kāli sakalam |
stutih kā te mātarnijakarunayā māmagatikam
prasannā tvam bhuyā bhavamanuna bhuyānmama januh || 14 ||
O Kali, spouse of Girisha, Thou art Earth, Water, Air and Ether. Thou art all. Thou art one and beneficent. What can be said in praise of Thee, O Mother? Of Thy mercy show Thy favor towards me, helpless as I am. By Thy grace may I never be reborn.
śmaśānasthah sustho galitacikuro dikpatadharah
sahasrantvarkānām nijagalitaviryena kusumam |
japan tvatpratyekam manumapi tava dhyānanirato
mahākāli svairam sa bhavati dharitriparivrdhah || 15 ||
He, O Mahakali, who in the cremation-ground, naked, and with disheveled hair, intently meditates upon Thee and recites Thy mantra, and with each recitation makes offering to Thee of a thousand Akanda flowers with seed, becomes without any effort a Lord of the earth. 
grhe sammārjanyā parigalitaviryam hi cikuram
samulam madhyāhne vitarati citāyām kujadine |
samuccārya premnā manumapi sakrt kāli satatam
gajārudho yati ksitiparivrdhah satkavivarah || 16 ||
 O Kali, whoever on Tuesday at midnight, having uttered Thy mantra, makes offering even but once with devotion to Thee of a hair of his Shakti in the cremation-ground, becomes a great poet, a Lord of the earth, and ever goes mounted upon an elephant.
svapuspairākirnam kusumadhanuso mandiramaho
puro dhyāyan dhyāyan yadi japati bhaktastava manum |
sa gandharvaśrenipatirapi kavitvāmrtanadi-
nadinah paryante paramapadalinah prabhavati || 17 ||
 The devotee who, having placed before himself and meditated and again meditated upon, the abode strewn with flowers, of the Deva with the bow of flowers, recites Thy Mantra, Ah! he becomes on earth the lord of Gandharvas, and the ocean of the nectar of the flow of poesy, and is after death in Thy supreme abode.  tripancāre pithe śavaśivahrdi smeravadanām
mahākālenoccairmadanarasalāvanyaniratām |
samāsakto naktam svayamapi ratānandanirato
jano yo dhyāyettvāmayi janani sa syāt smaraharah || 18 ||
He who at night, when in union with his Shakti, meditates with centred mind on Thee, O Mother with gently smiling face, as on the breast of the corpse-like Siva lying on a fifteen-angled yantra deeply enlisted in sweet amorous play with Mahakala, himself becomes the destroyer of the God of Love. 
salomāsthi svairam palalamapi mārjāramasite
paranchaustram maisam naramahisayośchāgamapi vā |
balim te pujāyāmayi vitaratām martyavasatām
satām siddhih sarvā pratipadamapurvā prabhavati || 19 ||
O Dark One, wondrous and excelling in every way, becomes the accomplishment, of those worshippers who living in this world freely make offering to Thee in worship of the greatly satisfying flesh, together with hair and bone, of cats, camels, sheep, buffaloes, goats, and men. 
vaśi laksam mantram prajapati havisyāśanarato
divā mātaryusmaccaranayugaladhyānanipunah |
param nakto nagno nidhuvanavinodena ca manum
japellaksam sa syāt smaraharasamānah ksititale || 20 ||
O Mother, he who, being a controller of his passions, eats havisyannam, and, being proficient in meditation on Thy feet, rightly recites Thy mantra a hundred thousand times by day, and who afterwards naked at night, when united with his Shakti, rightly recites Thy great mantra another such hundred thousand times, becomes on earth like unto the Destroyer of Smara. 
idam stotram mātastava manusamuddhāranajanuh
svarupākhyam pādāmbujayugalapüjāvidhiyutam |
niśārdham vā püjāsamayamadhi vāa yastu pathati
pralāpastasyāpi prasarati kavitvāmrtarasah || 21 ||
O Mother, this Hymn of Thine is the source from whence originates Thy mantra. It sings of Thy real self, and contains injunctions for the worship of Thy two lotus Feet. He who reads it at midnight or at time of worship even in his random talk becomes the nectar juice of poesy. 
kurangāksivrndam tamanusarati premataralam
vaśastasya ksaunipatirapi kuberapratinidhih |
ripuh kārāgāram kalayati ca tam kelikalayā
ciram jivanmuktah prabhavati sa bhaktah pratijanuh || 22 ||
Numbers of women with large eyes, like those of the antelope, impatient for his love, ever follow him. Even the King becomes subject to his control. He becomes like Kubera himself. An enemy fears him as if he were a prison. Living in continuous bliss the devotee is liberated when yet living, and is never again reborn.
|| iti srimanmahakalaviracitam srimaddaksinakālikāyāh divyasvarupākhyam karpurādi stotram samāptam ||
Here ends the Hymn by Sri Mahakala, entitled Karpuradistotra

Jai Kāli Maa!