There was a stonecutter, who was dissatisfied with himself and with his position in life.
One day, he passed a wealthy merchant's house, and through the open gateway, saw many fine possesions and important visitors. "How powerful that merchant must be!" thought the stonecutter. He became envious, and wished that he could be like the merchant. Then he would no longer have to be a mere stonecutter.
To his great surprise, he suddenly became the merchant, enjoying more luxuries and power than he had ever dreamed of, envied and detested by those less wealthy than himself. But soon a high official passed by, carried in a sedan chair, accompanied by attendants, and escorted by soldiers beating gongs. Everyone, no matter how wealthy, has to bow low before the procession. "How powerful that official is!" he thought. "I wish that I could be a high official!".
He became the official, carried everywhere in his sedan chair, feared and hated by all around him. It was a hot summer day, and he felt very uncorfotable in the sticky sedan chair. He look up at the sun. It shined proudly in the sky, unaffected by his presence. "How powerful the sun is!" he thought. "I wish that I could be the sun!".
He became the sun, shining fiercely down on everyone, until a huge blak cloud moved between him and the earth, so that his light could no longer shine on everything below. "How powerful that storm cloud is!" he thought. "I wish that I could be that cloud!".
He became the cloud, flooding the fields and villages, shouted at by everyone. Pretty soon he found that he was being pushed around by some great force and realised that it was the wind. "How powerful the wind is!" he thought. "I wish I could be the wind!"
Then he became the wind, blowing tiles off the roofs of houses, uprooting trees, hated and feared by all below him. But soon he ran up against something that would not move, no matter how hard he tried. A huge towering stone. "How powerful that stone is!" he thought. "I wish I could be the stone!".
He became the stone, more powerful than anything else on earth. But as he stood there, he heard the sound of a hammer pounding a chisel into him, felt himself being changed. "What could be more powerful than I, the stone?" he thought. He looked down and saw far below him the figure of a stonecutter.
According to Sadananda (author of Vedantasara), Vedanta includes the Upanishads, the Brahma-Sutras, the Bhagavad Gita and the commentaries elucidating these texts.
The texts of Vedanta have, in the main, given birth to two sub-systems of philosophy, namely the Non-dualism or Absolutism of Sankaracharya and the Theism of Ramanuja, Madhvacharya and other philosophers. According to the Non-dualist, Brahman or Pure Consciousness, is the only Reality the universe of names and forms is unreal, and man, in his true essence, is one with Brahman.
The Theists accept a Personal God as Ultimate Reality. He is related to the universe and embodied souls in varying degrees. According to Ramanuja, the upholder of Visistadvaita, or Qualified Non-dualism, the Reality is Brahman; but the individual souls and the universe are also real, being parts of Brahman or modes of His manifestation. Brahman, with the universe and the individual souls, constitutes the whole of Reality. This is illustrated by the philosophers of this school with the metaphor of the pomegranate fruit. The seeds are the living souls and the rind is the universe. One cannot think of the fruit without the seeds and the rind.
According the Madhvacharya, the Dualist, the Universe and the living souls are separate from God. While the universe is a material entity, the souls are spiritual in nature. The souls, though separate from God, cannot exist without Him. Their existence is entirely dependent upon God. Madhvacharya speaks of living beings as the servants of God.
Sri Sankara, Sri Ramanuja and Sri Madhva are the most illustrious commentators on the Vedanta Sutras (Brahma-Sutras). These commentators have tried to establish theories of their own, such as Advaita-Vada (unqualified non-dualism or uncompromising or rigorous monism), Visishtadvaita-Vada (differentiated or qualified monism) and Dvaita-Vada (strict or rigorous dualism). Sankaracharya had in view, while preparing his commentary, chiefly the purpose of combating the baneful effects which blind ritualism had brought to bear upon Hinduism.
Dualism (Dvaita), Qualified Monism (Visishtadvaita) and Monism (Advaita) are the three main schools of metaphysical thought. They are all stages on the way to the Ultimate Truth, viz., Para-Brahman (the Supreme Reality). They are rungs on the ladder of Yoga. They are not at all contradictory. On the contrary, they are complimentary to one another. These stages are harmoniously arranged in a graded series of spiritual experiences. Dualism, Qualified Monism, Pure Monism – all these culminate eventually in the Advaita Vedantic realisation of the Absolute or the Transcendental Trigunatita Ananta Brahman.
Madhva said: "Man is the servant of God", and established his Dvaita philosophy.
Ramanuja said: "Man is a ray or spark of God", and established his Visishtadvaita philosophy.
Sankara said: "Man is identical with Brahman or the Eternal Soul"and established his Kevala Advaita philosophy.
The Dvaitin wants to serve the Lord as a servant. He wishes to play with the Lord. He wishes to taste the sugar-candy.
A Visishtadvaitin wants to become like Lord Narayana and enjoy the divine. He does not wish to merge himself or become identical with the Lord. He wishes to remain as a spark. A Jnani (jnana = knowledge) merges himself in Brahman. He wishes to become identical with Brahman. He wants to become the sugar-candy itself.
People have different temperaments and different capacities. So, different schools of philosophy are also necessary. The highest rung is Advaita philosophy. A Dualist or Qualified Monist eventually becomes a Kevala Advaitin.
Different Conceptions of Brahman - only different approaches to the Reality.
Nimbarkacharya reconciles all the different views regarding the Lord taken up by Sankara, Ramanuja, Madhva and others, and proves that their views are all true with reference to the particular aspect of Brahman dealt with by them, each in his own way. Sankara has taken Reality in Its transcendental aspect, while Ramanuja has taken It in Its immanent aspect, principally; but Nimbarka has adjusted the different views taken by the different commentators.
Sri Sankaracharya, Sri Ramanujacharya, Sri Madhvacharya, Sri Vallabhacharya and Sri Nimbarkacharya – all were great souls. We cannot say that Sri Sankara was greater than Sri Ramanuja, or Sri Vallabha was greater than Nimbarka, etc. All were Avatara Purushas. Each one incarnated himself on this earth to complete a definite mission, to preach and propagate certain doctrines which were necessary to help the growth of certain type of people, who flourished at a certain period, who were in a certain stage of evolution.
All schools of philosophy are necessary. Each philosophy is best suited to a certain type of people. The different conceptions of Brahman are but different approaches to the reality. It is extremely difficult, rather impossible, for the finite soul to get – all at once – a clear conception of the Illimitable or Infinite Soul, and more so, to express it in adequate terms. All cannot grasp the highest Kevala Advaita philosophy of Sri Sankara all at once. The mind has to be disciplined properly before it is rendered as a fit instrument to grasp the tenets of Sri Sankara’s Advaita Vedanta.
It is related in Muhammad Sa’id al-Jamal ar-Rafai as-Shadhuli’s eloquent book, Music of the Soul, that at the time he was a disciple of Sidi ‘Abd ar-Rahman, may God be well pleased with them both, there was a troublesome old man in Damascus who everyday would throw stones at the zawiyya, the Sufi lodge. Each time the incident of stone throwing happened, his guide would say, “Send him mercy. If he wants food, give him food. If he wants clothes, give him clothes. If he wants money, give him money. Give him what he wants.”
When he, according to the advice of his guide, provided for the old man, he would gather his sons and would throw more stones at the zawiyya.
He asked himself, “What is the wisdom in this?” Then he would again go to this old man and gave him some food and some money and some clothes from his guide, but at the same time he felt something very strong about this person. His guide said to him, “There are many messages when this old man throws stones at the zawiyya.”
Then one day the old man became sick and the eminent guide sent his disciple to him. When he arrived at his house, the old man woke up and asked, “Who is there?” He mentioned his name and the old man began to weep and he started to say Astaghfirullah! (seeking forgiveness from Allah). And after some days, he came to live in the zawiyya. And he became a holy student under the guide.
When Sidi as-Shadhuli later wrote down this story, this man was already one hundred and five years old. Later when he met him in Amman, Jordan, the old man said, “Sidi, excuse me for throwing stones at the zawiyya. But if I had not hit the zawiyya, I would not have reached God. How could I have known the guide and the Way, if I had not thrown stones?” The guide saw the wisdom of his actions and knew that this old man was one of his students.
This story has a picture illustrating it. The picture is of the date tree. “Be like this tree,” advises Sidi. “When any person throws something to hit the date tree, it gives him back sweets. This is the right way.”
“If anyone makes something bad for you, or speaks in an unkind way, understand Who speaks and Who hits. Be sweet and give to everyone who wants sweets, because after the fire is the garden and after the darkness is light. It is necessary to see within everything, to see where it is coming from and to return it to God. Be polite! Everything is the Face of God.”
René Guénon(November 15, 1886 – January 7, 1951) was a French author and intellectual who remains an influential figure in the domain of metaphysics, having written on topics ranging from metaphysics, sacred science and traditional studies to symbolism and initiation. He gave his agreement to the creation in France of a Masonic lodge of traditional nature, whose name La Grande triade ("The Great Triad"). He died on January 7, 1951, in Cairo, Egypt, after having said his last words "El nafass khalass!" ("the soul is going away") and "Allah! Allah!"
Some fundamental terms and notions
Metaphysics
It may now be stated that metaphysics [...] is essentially the knowledge of the Universal, or, if preferred, the knowledge of the principles belonging to the universal order, which moreover alone can validly lay claim to the name of principles; but in making this statement, we are not really trying to propose a definition of metaphysics, for such a thing is a sheer impossibility by reason of that very universality which we look upon as the foremost of its characteristics, the one from which all the over are derived. In reality, only something that is limited is capable of definition, wheras by definition metaphysics is on the contrary by its very nature absolutely unlimited, and this plainly does not allow our enclosing it in a more or less narrow formula [...]
Identity of the knowing and being
Metaphysics affirms the fundamental identity of knowing and being [...] and since this identity is essentially implied of the very nature of intellectual intuition, it not merely affirms it but realizes it as well. Initiation and mysticism
Today the esoteric or initiatic domain and the mystical domain, - or, if one prefers, their respective points of view - are often confused [...]. it is currently the fashion so to speak among those with limited horizons to construe all Eastern doctrines as 'mystical', including those that lack even a semblance of the outward aspects that could justify such an attribution [...]. [...] in everything pertaining to initiation there is really nothing vague or nebulous, for on the contrary it is as precise and 'positive' as can be, so that initiation by its very nature is in fact incompatible with mysticism.
The Self
The 'Self' is the transcendant and permanent principle of which the manifested being, the human being, for example, is only a transient and contingent modification, a modification which, moreover, can in no way affect the principle [...] The 'Self', as such, is never individualized and cannot become so, for since it must always be considered under the aspect of the eternity and immutability which are the necessary attributes of pure Being, it is obviously not susceptible of any particularization, which would cause it to be 'other that itself'. Immutable in its own nature, it develops the indefinite possibilities which it contains within itself, by a relative passing from potency to act through an indefinite series of degrees. Its essential permanence is not thereby affected, precisely because this process is only relative, and because this development is, strictly speaking, not a development at all, except from the point of view of manifestation, outside of which there is no question of succession, but only of perfect simultaneity, so that even what is virtual under one aspect, is found nevertheless to be realized in the 'eternal present'.
Paramâtmâ, individuality, personality
[...] Previously, on the contrary [i.e. prior to the theosphists], even in the West, whenever any distinction has been made between these two terms ['individuality' or 'ego' and 'personality'] the personality has always been regarded as superior to individuality [...] The 'Self' [...] considered in relation to a being, is properly speaking the personnality; it is true that one might restrict the use of this latter word to the 'Self' as principle of the manifested states, just as the 'Divine Personality', Ishwara, is the Principle of universal Manifestation; but one can also extend it analogically to the 'Self' as principle of all states of the being, both manifested and unmanifested. The personality is an immediate determination, primordial and non-particularized, of the principle which in Sanskrit is called Atmâ or Paramâtmâ, and which, in default of a better term, we may call the 'Universal Spirit', on the clear understanding, however, that in this use of the word 'spirit', nothing is implied that might recall Western philosophical conceptions, and, in particular, that is not turned into a correlative of 'matter', as the modern mind is inclined to do, being subject in this respect, even though unconsciously, to the influence of Cartesian dualism.
Universal and individual
The 'Self', in relation to any being whatsoever, is in reality identical with Atmâ, since it is essentially beyond all distinction and all particularization; and that is why, in Sanskrit, the same word âtman, in cases other than the nominative, replaces the reflexive pronoun 'itself'. The 'Self is not therefore really distinct from Atmâ, except when one considers it [...] in relation to a certain definite state of being, such as the human state [...]. In this case, moreover, the 'Self' does not really become distinct from Atmâ in any way, since [...] it [...} cannot be affected by the point of view from which we regard it [...]. What should be noted is that to the extent that we make this distinction, we are departing from the direct consideration of the 'Self' in order to consider its reflection in human individuality [...]. The reflection in question determines what may be called the center of this individuality; but if isolated from its principle, that is, from the 'Self', it can only enjoy a purely illusory existence, for it is from that principle that it derives all its reality, and it effectually possesses this reality only through participation in the nature of the 'Self', that is, insofar as it is identified therewith by universalization. The personality [...] belongs essentially to the order of principles in the strictest sense of the word, that is, to the universal order [...]. [The] following table [...] sets forth the essential distinctions in this connection [...]:
Samâdhi and ecstasy
[...] let us also point out the impropriety of translating samâdhi as "ecstasy", this latter being all the more irksome as it is normally used in Western languages to designate mystical states, that is to say something of an altogether different order, with which it must not be confused; its etymological signification moreover is "to go out of oneself" (which suits very well the case of mystical states), wheras what the term samâdhi designates is quite to the contrary a "return" of the being into its own Self.
Wahdat-ul-Wujood or Wahdat al-Wajud (Arabic: وحدة الوجود) the "Unity of Being" is a Sufi philosophy emphasizing that 'there is no true existence except the Ultimate Truth (God)'. Or in other phrasing that the only truth within the universe is God, and that all things exist within God only. All of his creations emerge from `adim (عدم non-existence) to wujood (existence) out of his thought only. Hence the existence of God is the only truth (Haqq), and the concept of a separate created universe is a fallacy (Batil).
Wahdat-ul-wujood is considered a formulation of Ibn Arabi (Muhyi ad-Din al-Shaykh al-Akbar) since he is considered the originator of this idea[citation needed], however this term is not used in any of his writings. Wahdat-ul-Wujood spread through the teachings of the Sufis like Shaikh Abu Ali Sindhi and Bayazid Bistami. Sachal Sarmast and Bulleh Shah two Sufi poets from Pakistan, were also ardent followers of Wahdat-ul-Wujood.
Ibn Arabi was of the opinion that being in reality is to be one with God. All other actual and possible beings in the universe are manifestations and states or modes of his Divine Names and Attributes.[citation needed] Wahdat al-Wajood or Wahdat ul-Wujood is a concept based upon the idea that nothing exists other than Allah, and creation is merely the manifestation of Allah. This implies that the creation is Allah, and Allah does not exist outside the creation.
Hadhrat Imadadullah Mahajir Makki, the spiritual guide of the most prominent Deobandis, explains Wahdat al-Wajood in a booklet by the same name, with an example of a seed and a tree. He states that the seed is Allah and the creation is the tree with its stem, roots, branches and leaves. Initially, only the seed was present, and the entire huge tree was hidden in the small seed. When the plant grew into a massive tree, the seed disappeared. The seed is now manifest in this huge tree and does not have an existence outside of it.
The Sufis consider the realization of Wahdat al-Wajood to be a matter of great wisdom. According to them, Tawheed (lit. making one) is a complete denial of existence for everything other than Allah, as explained by the Deobandis in ‘Irshaadul Mulook’ and ‘Ikhmaalush Shiyaam’, “The root of Tawheed is the negation of the non-existent and transitory things and the confirmation of the everlasting thing.”[1] “A concept which posits true existence for any being other than Allah is Shirk in Divine Attribute of Existence (Wajood).”[2]
The Sufis consider this type of Tawheed to be suitable only for the ‘Spiritually Elite’, and claim that only those who have reached the ‘stage’ due to excessive penance and Dhikr are able to comprehend Wahdat al-Wajood.
Ibn Arabi, the Sufi scholar with whom which the concept of Wahdat-ul-Wujood is rightly attributed, asserted that since Allah's Attributes were manifested in His creation, to worship His creation is similar to worshipping Him: "So the person with complete understanding is he who sees every object of worship to be a manifestation of the truth contained therein, for which it is worshipped. Therefore they call it a god, along with its particular name, whether it is a rock, or a tree, or an animal, or a person, or a star, or an angel."9 This is how far the Sufis deviated because of their reliance on Greek and Eastern philosophy, rather than the Qur'an and Sunnah. To them God is not Allah Alone with whom no one else shares in His Dominion, but rather everything we see around us, and ultimately our own selves! Glory to Allah, who Stated "There is nothing like unto Him, and He is the All-Hearer, the All-Seer" [42: 11].
Looking at where Sufism derived its understanding from, we find the same ingrained beliefs: "When you live in the wisdom home, you'll no longer find a barrier between "I" and "you," "this" and "that," "inside" and "outside;" you'll have come, finally, to your true home, the state of non-duality."10 "Finally, the experience of realisation matures sufficiently that the [spiritual aspirant] may rightly utter the startling assertion, 'I am Shiva'. "When I am in that darkness I do not remember anything about anything human, or the God-man.. I see all and I see nothing. As what I have spoken of withdraws and stays with me, I see the God-man.. and he sometimes says to me: 'You are I and I am you'"
Wahdat al-Wajood and Moksha
If one analyzes the Hindu concept of the relationship between God and mankind, he would be startled at the similarity between the Pagan concept of Moksha and the Aqeedah of Wahdat al-Wajood of the Deobandis and Sufis. Following are some excerpts from the book, “The Religion of the Hindus.”[33]
“The Hindu scriptures teach that the ultimate end of human life is liberation (Moksha) from that finite human consciousness, which makes humans see everything as separate from one another and not as part of a whole. When a higher consciousness dawns upon us, we see the individual parts of the Universe as deriving their true significance from the central unity of spirit. This is the beginning of the experience, which the Hindu scriptures call, ‘the second birth’, or ‘the opening of the third eye’ or ‘the eye of wisdom’. The end of this experience is more or less permanent establishment of the inspiring consciousness, which is the ultimate goal of man.
Our political and social institutions, our arts and sciences, our creeds, and rituals are not ends in themselves, but only means to this goal of ‘liberation’. When this goal is reached, man is lifted above his mortal plane and becomes one with that ocean of pure Being, Consciousness and Bliss called ‘Brahman’ in Hindu scriptures.
The ultimate aim of man is liberation. Liberation is not only from the bondage of the flesh but also from the limitations of a finite being. In other words, ‘Moksha’ means becoming a perfect spirit like the Supreme Spirit.”
Shabad: Nirgun Raakh Liya Santan Ka Sadka Source: Shri Guru Granth Sahib Ji Written by: Guru Arjan Dev Ji (Fifth Guru Of Sikhs, A.D. 1563 -1606)
I am unworthy, but He has saved me, for the sake of the Saints.
The True Guru has covered by faults; I am such a sinner.
God has covered for me; He is the Giver of the soul, life and peace.
My Lord and Master is Eternal and Unchanging,
Ever-present; He is the Perfect Creator, the Architect of Destiny.
Your Praise cannot be described; who can say where You are?
Slave Nanak is a sacrifice to the one
Who blesses him with the Lord’s Name, even for an instant.
Meaning of 108 beads on a mala by Swami Jnaneshvara Bharati
On a mala, or set of mantra counting beads, there are generally 108 beads, or some fraction of that number. The question often arises: Why are there 108 beads on a mala?
Below are some of the many reasons that have been given, as well as a few other points of interest. None of these reasons are being promoted here as more or less true than the others. However, you may notice that 108 appears to be somewhat like a road map of reality in general, and the human in particular.
Regardless of the meaning of 108, it is important that if a mala is used to count mantras, the mantra be remembered with sincerity, devotion, feeling, and full attention.
9 times 12: Both of these numbers have been said to have spiritual significance in many traditions. 9 times 12 is 108. Also, 1 plus 8 equals 9. That 9 times 12 equals 108.
Powers of 1, 2, and 3 in math: 1 to 1st power=1; 2 to 2nd power=4 (2x2); 3 to 3rd power=27 (3x3x3). 1x4x27=108
Harshad number: 108 is a Harshad number, which is an integer divisible by the sum of its digits (Harshad is from Sanskrit, and means "great joy")
Desires: There are said to be 108 earthly desires in mortals.
Lies: There are said to be 108 lies that humans tell.
Delusions: There are said to be 108 human delusions or forms of ignorance.
Heart Chakra: The chakras are the intersections of energy lines, and there are said to be a total of 108 energy lines converging to form the heart chakra. One of them, sushumna leads to the crown chakra, and is said to be the path to Self-realization.
Sanskrit alphabet: There are 54 letters in the Sanskrit alphabet. Each has masculine and feminine, shiva and shakti. 54 times 2 is 108.
Pranayama: If one is able to be so calm in meditation as to have only 108 breaths in a day, enlightenment will come.
Upanishads: Some say there are 108 Upanishads, texts of the wisdom of the ancient sages.
Sri Yantra: On the Sri Yantra there are marmas where three lines intersect, and there are 54 such intersections. Each intersections has masculine and feminine, shiva and shakti qualities. 54 times 2 equals 108. Thus, there are 108 points that define the Sri Yantra as well as the human body.
Pentagon: The angle formed by two adjacent lines in a pentagon equals 108 degrees.
Marmas: Marmas or marmasthanas are like energy intersections called chakras, except have fewer energy lines converging to form them. There are said to be 108 marmas in the subtle body.
Time: Some say there are 108 feelings, with 36 related to the past, 36 related to the present, and 36 related to the future.
8 extra beads: In doing a practice of counting the number of repetitions of the mala, 100 are counted as completed. The remaining are said to cover errors or omissions. The 8 are also said to be an offering to God and Guru.
Chemistry: Interestingly, there are about 115 elements known on the periodic table of the elements. Most of those, around or higher than the number 100 only exist in the laboratory, and some for only thousandths of a second. The number that naturally exist on Earth is around 100.
Astrology: There are 12 constellations, and 9 arc segments called namshas or chandrakalas. 9 times 12 equals 108. Chandra is moon, and kalas are the divisions within a whole.
River Ganga: The sacred River Ganga spans a longitude of 12 degrees (79 to 91), and a latitude of 9 degrees (22 to 31). 12 times 9 equals 108.
Planets and Houses: In astrology, there are 12 houses and 9 planets. 12 times 9 equals 108.
Goddess names: There are said to be 108 Indian goddess names.
Gopis of Krishna: In the Krishna tradition, there were said to be 108 gopis or maid servants of Krishna.
1, 0, and 8: Some say that 1 stands for God or higher Truth, 0 stands for emptiness or completeness in spiritual practice, and 8 stands for infinity or eternity.
Sun and Earth: The diameter of the Sun is 108 times the diameter of the Earth. The distance from the Sun to the Earth is 108 times the diameter of the Sun.
Moon and Earth: The average distance of the Moon from the Earth is 108 times the diameter of the Moon.
Silver and the moon: In astrology, the metal silver is said to represent the moon. The atomic weight of silver is 108.
Numerical scale: The 1 of 108, and the 8 of 108, when added together equals 9, which is the number of the numerical scale, i.e. 1, 2, 3 ... 10, etc., where 0 is not a number.
Meditations: Some say there are 108 styles of meditation.
Breath: Tantra estimates the average number of breaths per day at 21,600, of which 10,800 are solar energy, and 10,800 are lunar energy. Multiplying 108 by 100 is 10,800. Multiplying 2 x 10,800 equals 21,600.
Paths to God: Some suggest that there are 108 paths to God.
Smaller divisions: The number 108 is divided, such as in half, third, quarter, or twelfth, so that some malas have 54, 36, 27, or 9 beads.
Hinduism: 108 is said to refer to the number of Hindu deities. Some say that each of the deities has 108 names.
Islam: The number 108 is used in Islam to refer to God.
Jain: In the Jain religion, 108 are the combined virtues of five categories of holy ones, including 12, 8, 36, 25, and 27 virtues respectively.
Sikh: The Sikh tradition has a mala of 108 knots tied in a string of wool, rather than beads.
Buddhism: Some Buddhists carve 108 small Buddhas on a walnut for good luck. Some ring a bell 108 times to celebrate a new year. There are said to be 108 virtues to cultivate and 108 defilements to avoid.
Chinese: The Chinese Buddhists and Taoists use a 108 bead mala, which is called su-chu, and has three dividing beads, so the mala is divided into three parts of 36 each. Chinese astrology says that there are 108 sacred stars.
Stages of the soul: Said that Atman, the human soul or center goes through 108 stages on the journey.
Meru: This is a larger bead, not part of the 108. It is not tied in the sequence of the other beads. It is the quiding bead, the one that marks the beginning and end of the mala.
Dance: There are 108 forms of dance in the Indian traditions.
Praiseworthy souls: There are 108 qualities of praiseworthy souls.
.. shrii shiva puujA ..
bahu dhaanya nAma sa.nvatsare uttaraayaNe shishira R^itau maagha mAse
kR^iShNa pakShe trayodashii tithau uttaraaShaaDaa naxatre ravi vAsare
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1 At the regular Altar
OM sarvebhyo gurubhyo namaH .
OM sarvebhyo devebhyo namaH .
OM sarvebhyo braahmaNebhyo namaH ..
praaraMbha kaaryaM nirvighnamastu . shubhaM shobhanamastu .
iShTa devataa kuladevataa suprasannaa varadaa bhavatu ..
anuGYaaM dehi ..
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at the shiva Altar
2 AchamanaH
(Sip one spoon of water after each mantra)
OM keshavAya svAhA . OM nArAyaNAya svAhA .
OM mAdhavAya svAhA .
(Now we chant the 21 names of the Lord, in
order to concentrate on the Lord)
OM govi.ndAya namaH . OM viShNave namaH .
OM madhusuudanAya namaH . OM trivikramAya namaH .
OM vAmanAya namaH . OM shriidharAya namaH .
OM hR^iShiikeshAya namaH . OM padmanAbhAya namaH .
OM dAmodarAya namaH . OM sa~NkarShaNAya namaH .
OM vAsudevAya namaH . OM pradyumnAya namaH .
OM aniruddhAya namaH . OM puruShottamAya namaH .
OM adhoxajAya namaH . OM nArasi.nhAya namaH .
OM achyutAya namaH . OM janArdanAya namaH .
OM upe.ndrAya namaH . OM haraye namaH .
shrii kR^iShNAya namaH ..
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3 prANAyAmaH
OM bhuuH . OM bhuvaH . OM svaH . OM mahaH .
OM janaH . OM tapaH . OM satyam.h .
OM tatsaviturvareNyaM bhargodevasya dhiimahii
dhiyo yo naH prachodayAt.h ..
punarAchamana
(Repeat Achamana 2 - given above)
OM Apojyoti rasomR^itaM brahma bhuurbhuvassuvarom.h ..
(Apply water to eyes and understand that you are of
the nature of Brahman)
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4 sa~NkalpaH
OM shriimAn.h mahAgaNAdhipataye namaH .
shrii gurubhyo namaH . shrii sarasvatyai namaH .
shrii vedAya namaH . shrii vedapuruShAya namaH .
iShTadevatAbhyo namaH .
(Prostrations to your favorite deity)
kuladevatAbhyo namaH .
(Prostrations to your family deity)
sthAnadevatAbhyo namaH .
(Prostrations to the deity of this house)
grAmadevatAbhyo namaH .
(Prostrations to the deity of this place)
vAstudevatAbhyo namaH .
(Prostrations to the deity of all the materials we have collected)
shachiipura.ndarAbhyAM namaH .
(Prostrations to the Indra and shachii)
umAmaheshvarAbhyAM namaH .
(Prostrations to Shiva and pArvati)
mAtApitR^ibhyAM namaH .
(Prostrations to our parents)
laxmiinArAyaNAbhyAM namaH .
(Prostrations to the Lords who protect us - LakShmi and NArAyaNa)
sarvebhyo devebhyo namo namaH .
(Prostrations to all the Gods)
sarvebhyo brAhmaNebhyo namo namaH .
(Prostrations to all Brahamanas - those who are in the religious path)
yetadkarmapradhAna devatAbhyo namo namaH .
(Prostrations to Lord Shiva, the main deity if this puja)
(What is the best time to worship the Lord? When our
hearts are at the feet of Lord Narayana, then the
strength of the stars, the moon, the strength of
knowledge and all the Gods will combine and make it
the most auspicious time and day to worship the Lord)
(When the Lord is situated in a person's heart, he
will always have profit in his work and victory in all
that he takes up and there is no question of defeat
for such a person)
(To achieve success in our work and to find
fulfillment we should first offer our prayers
to Lord Vinayaka and then to our teacher, then
to the Sun God and to the holy trinity of Brahma,
ViShNu and Shiva)
idaM phalaM mayaadeva sthaapitaM puratastava .
tena me saphalaavaaptir bhavet janmani janmani ..
(keep fruits in front of the Lord)
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5 shiva paJNchaaxarii nyaasa
(touching various parts of the body)
.. OM ..
asya shrii shiva paJNchaaxarii mantrasya vaamadeva R^iShiH .
anuShTup chhandaH . shrii sadaashivo devataa .
shrii sadaashiva priityarthe nyaase puujane cha viniyogaH ..
vaamadeva R^iShaye namaH . shirase svaahaa ..
(touch the head)
anuShTup chhandase namaH . mukhe svaahaa ..
(touch face)
shrii sadaashiva devataayai namaH . lalaaTe svaahaa ..
(touch the forehead)
OM naM tatpuruShaaya namaH . hR^idaye svaahaa ..
( touch the heart)
OM maM aghoraaya namaH . paadayo svaahaa ..
(touch feet)
OM shiM sadyojaataaya namaH . guhye svaahaa ..
(touch groin)
OM vaM vaamadevaaya namaH . muurdhni svaahaa ..
(touch top of the skull )
OM yaM iishaanaaya namaH . shrotre svaahaa ..
(touch ears)
OM OM hR^idayaaya namaH .
OM naM shirase svaahaa .
OM maM shikhaayai vauShaT .
OM shiM kavachaaya huM .
OM vaM netratrayaaya vauShaT .
OM yaM astraaya phaT .
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6 digbandhana
( show mudras)
OM aghoraShTrena iti digbandhaH . disho badnaami ..
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13 sha~Nkha puujana
(pour water from kalasha to sha.nkha
add ga.ndha flower)
sha~Nkha devataabhyo namaH .
sakala puujaarthe axataan samarpayaami..
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14 gha.nTaarchanaa
(Pour drops of water from sha.nkha on top of the bell
apply ga.ndha flower)
gha.nTaa devataabhyo namaH .
sakala puujaarthe axataan samarpayaami ..
(Ring the gha.nTaa)
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15 aatmashuddhi
( Sprinkle water from sha.nkha
on puja items and devotees)
OM haraaya namaH . shuddhodaka snaanaM samarpayaami ..
sakala puujaarthe axataan samarpayaami ..
(after sprinkling water around throw one tulasi leaf to the north)
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28 mahaa abhiShekaH
(Sound the bell, pour water from kalasha)
puruSha suukta
OM sahasrashiirShaa puruShaH sahasraaxaH sahasrapaat.h .
sa bhuumiM vishvato vR^itvaa atyatiShThad.hdashaaN^gulam.h .. 1..
OM bhava devaM tarpayaami .
OM sharvaM devaM tarpayaami .
OM iishaanaM devaM tarpayaami .
OM pashupatiM devaM tarpayaami .
OM ugraM devaM tarpayaami .
OM rudraM devaM tarpayaami .
OM bhiimaM devaM tarpayaami .
OM mahaantaM devaM tarpayaami .
(dip finger in water and write a square and
'shrii' mark inside the square. Place naivedya on
'shrii'. ; remove lid and sprinkle water around
the vessel; place in each food item one washed
leaf/flower/axatha)
OM sadaashivaaya vidmahe mahaadevaaya dhiimahi .
tanno sha.nkara prachodayaat ..
namo namo shambho namo namo jagatpate .
namo namo jagatsaaxiN namo namo niranjana ..
namostute shuulapaaNe namostu vR^iShabhadhvaja .
jiimuutavaahana kare sarva tryaMbaka sha.nkara ..
