Sri Samba Sadashiva Ayuta Namavali - 11

 10000 Names of Lord Shiva - Part 11. All links

oM antakaraaya namaha (1001)
oM antakaariNe namaha
oM antarikshaaya namaha
oM antarhitaatmane namaha
oM andhakaasura suudanaaya namaha
oM andhakaaraye namaha
oM andhasaschataye namaha
oM andhakaasura hantre namaha
oM andhakaantakaaya namaha
oM andhakdhaatine namaha (1010)
oM andhakaasura saMhartre namaha
oM andhakaripave namaha
oM andhakaasura bha~njanaaya namaha
oM andhakaariniShuudanaaya namaha

oM aH ityaksharasya brahmaviShNviishaaH devataaH mR^ityunaashe viniyogaH
oM aH varNaanvitaraayate namaha

oM kakaarasya paramaatmaa devataa rajoguNa nivartane viniyogaH
oM kaM kaNiikR^itavaasukaye namaha
oM kakubhaaya namaha
oM kaMkaruupaaya namaha
oM kaMkaNiikR^itapannagaaya namaha
oM kakudnate namaha (1020)
oM kaMkaaLaveShaaya namaha
oM kaMkapardaaya namaha
oM ka~NkaaladhaariNe namaha
oM kakudbhine namaha
oM kaMkaaraaya namaha
oM kaMkaaLaaya namaha
oM kaMkavaye namaha
oM kukkuTavaahanaaya namaha
oM kaaMchhanachchhavaye namaha
oM kaaMchhanamaalaadharaaya namaha (1030)
oM kuchakuMkumachandanalepitaali~Ngaaya namaha
oM kuujaktiMkiNiikaaya namaha
oM ka~njaakshaaya namaha
oM kaTisutrakR^itaahaye namaha
oM kaTchaaya namaha
oM kaThyaaya namaha
oM kaTaakshotthahutabhugdagdha bhautikaaya namaha
oM kuTuMbine namaha
oM kuuTasthaaya namaha
oM kuuTasthachaitanyaaya namaha (1040)
oM koTikandarpalaavaNyaswaruupaaya namaha
oM koTisuuryaprakaashaaya namaha
oM koTimanmathasaundarya nidhaye namaha
oM koTi suurya pratiikaashaaya namaha
oM koTikandarpasaMkaashaaya namaha
oM kaToraaya namaha
oM kaToraaMgaaya namaha
oM kaTorajanadaahakaaya namaha
oM kuThaaraayudhapaaNaye namaha
oM kuNDaline namaha (1050)
oM kuNDaliinaamakalayaadi vyaapaaratraya shuddhaadhva janasyaatmane namaha
oM kuNDaliishaaya namaha
oM kuNDaliimadhyavaasine namaha
oM kriiDate namaha
oM kriiDayitre namaha
oM kroTashR^iMgadharaayakaNpattulaakoTimanohaaraaMdhrikamalaaya namaha
oM kaNaadaaya namaha
oM kkaNannuupurayugmakaaya namaha
oM kaantishivaaya namaha
oM kaantaardhakamaniiyaaMgaaya namaha (1060)
oM kaantaaya namaha
oM kaantaardhabhaagakamaniiya kalebaraaya namaha
oM kaantyaa kanakaadrinibhaaya namaha
oM kaatyaayanaaya namaha
oM kaatyaayani sevitaaya namaha
oM kaantaruupaaya namaha
oM kR^itakaMkaNabhogiindraaya namaha
oM kR^itaagamaaya namaha
oM kR^ittivaasase namaha
oM kR^itajhaaya namaha (1070)
oM kR^iittibhuuShaNaaya namaha
oM kR^itaanandaaya namaha
oM kR^itaaya namaha
oM kR^ittisundaraaya namaha
oM kR^itaantaaya namaha
oM kR^itaadibhedakaalaaya namaha
oM kR^itaye namaha
oM kR^itakR^ityaatmane namaha
oM kR^itakR^ityaaya namaha
oM kR^Ityavide namaha (1080)
oM kR^ityavicchhreShTaaya namaha
oM kR^itajhapriyatamaaya namaha
oM kR^itaantakamahaadarpa naashakaaya namaha
oM kR^ityaapasanavate namaha
oM kR^itamanobhavabha~Ngaaya namaha
oM kR^itsnaviitaaya namaha
oM ketave namaha
oM ketumaaline namaha
oM ketumate namaha
oM kratudhwaMsine namaha (1090)
oM kadaliikuNDa saubhaagya jita jaMdhorushobhitaaya kadaMbaMvuuna(da) vaasine namaha
oM kadrudraaya namaha
oM kadaMbhakuMkumadrava praaliptadigvadhuumukhaaya namaha
oM kadaMbhakaananaadhyakshaaya namaha
oM kadrave namaha
oM kadaMbhakaananaadhiishaaya namaha
oM kadaMbhakaantakaantaaraaya kalpitendravimaanaagaaya namaha
oM kadaMbhasundaraaya namaha
oM kadaMbakaanananivaasakutuuhalaaya namaha
oM kundadantaaya namaha (1100)

I sought Her from Myself

 "Harmoniuos Perception" by Owusu Ankomah

I sought her from myself,
     she was there all along;
       how strange that I
         had concealed her from me.

I kept going back and forth
     with her, within myself --
       my senses drunk,
         her beauties, my wine --

Setting out
     from certain knowledge
       to its source and truth,
         reality my quest,

Calling to myself from me
     to guide me by my voice
       to that part of me
         lost in my search.

Me begging me
     to raise the screen
       by lifting up the veil,
         for I was my only means to me.

I was gazing
     into the mirror of my beauty
       to see the perfection of my being
         in my contemplation of my face,

And mouthing my name, I listened
     and leaned toward me,
       looking to one who could make me hear
         mention of me in my voice,

Placing my hands
     upon my heart,
        hoping to hold me
          there in my embrace,

Rising toward my breaths
     pleading they would pass by me
       that I might find
         me there.

Until a flash appeared
     from me to my eye;
       the break of my dawn shone clear,
         my dark sky disappeared.

There, where reason recoils,
     I arrived,
       and my bond and union
         reached to me from myself.

Then I glowed in joy,
     as I attained to me
       with a certainty that spared me
         from my journey's hard ride.

I led myself to me
     after I called me back;
       my soul my means,
         my guide to me.

When I pulled away
     the curtains of sensuous disguise
       brought down
         by the mysteries of wisdom,

I raised the screen from my soul
     by lifting up the veil,
       and so it answered
         my question.

I had rubbed the rust of my attributes
     from the mirror of my being,
       and it was encircled
         with my beaming rays,

And I summoned me to witness me
     since no other existed
       in my witness
         to rival me.

My mentioning my name
     made me hear it in my recollection
       as my soul, negating sense,
         said my name and listened.

I hugged myself -
     but not by wrapping arms around my ribs -

       that I might embrace
         my identity.

I inhaled my spirit,
     while the air of my breath
       perfumed scattered ambergris
         with fragrance,

All of me free
     from the dual quality of sensation,
       my freedom within,
         I, one with my essence.

---by Umar Ibn al-Farid,  translated by Th. Emil Homerin

The Horse

"Saint George and the Dragon" by Rubens 

Know then that amongst us it is admitted that
Allah created the horse out of the wind
As he created Adam out of the earth.

---Abd-el-Kader-Ben Mahhiden

In many cultures the Horse is considered as the emblem of the cosmic cycle, life, desire, death, destruction and the energy of the divine Sun.
The Roman Sun god was depicted as riding in a shining chariot pulled by supernatural horses; the cult’s recognized day of worship was known as Sunday.
Uchaishravas is a seven-headed flying horse in Hindu mythology. Considered the prototype and king of horses, he is the mount of Indra, the god-king of heaven, and also the symbol of Indra’s glory. It emerged from the ocean-of-milk in Vaikunta, when it was churned by the Devas and Asuras. His form is seen flashing in every dark cloud, and he embodies all the cosmic forces that surge out of the night of non-being.
The Celts, believing horses came from the Waterworld, while the Greeks believed that all springs were produced by the striking of their hoofs against the rocky soil of Hellas. Thus, they said, winged Pegasus created the spring.
Turks considered the horse an extension of the individual -though generally dedicated to the male - and that one is complete with it. This might have led to or sourced from the term At-Beyi (Horse-Lord).

This picture represents Xanthos and Balios, the horses of Akhilleus, once belonged to Gigantes and they were the only ones to fight alongside the gods against their brothers.

"Automedon with the Horses of Achilles", Regnault

According to Chinese legend, the course of the Great Wall of China was made to follow the trail of a magical white horse who moved along, always just ahead of the workers. 

Hindu legend says that Vishnu's tenth avatar will be Kalki, translates to White Horse, or Destroyer of Filth. In Christianity, a white horse is mentioned in the book of Revelation: And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him; and he went forth conquering and to conquer.(6:1) And I saw heaven opened , and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war.(19:11)

The Second Seal, Beatus de Saint-Sever 

The mythical steeds marks the pulsation of our inner powers, our hopes, fears and greatest desires. As the symbol of surging potency and power of movement, it represents vital force that support and carry forward all our action. And the spiritual journey made upon a horse utilizes all the powers it possesses. This journey begins by gaining control over the immense power residing within any one of these animals, like Arjuna who, with Lord Krishna to guide him, begins to guide the titanic forces of his destiny.
One compare the relation of the ego to the id with that between a rider and his horse. The horse provides the locomotor energy, and the rider determines the goal of guiding the movements. But all too often in the relations between the ego and the id we find a picture of the less ideal situation in which the rider is obliged to guide his horse in the direction in which it itself wants to go. The horse and the horseman are inseparable but we can see it.
You go from village to village on your horse asking everyone, "Has anyone seen my horse?" -- Rumi

The Monkey and the Moon

Poem by Hakuin

The monkey is reaching
For the moon in the water.
Until death overtakes him
He'll never give up.
If he'd let go the branch and
Disappear in the deep pool,
The whole world would shine
With dazzling pureness.

 ----translation by Norman Waddell

Chinese tale

There was once a monkey happily swinging from tree to tree. He swung to a branch where there he saw an amazing sight. Below him was a pond with the glimmering image of the moon shining in the water. He was amazed by its beauty and brilliant white light. Hanging on to the branch with one paw, he used his other paw to reach for that beautiful moon. He reached and he reached, but no matter how hard he tried, he could not reach the moon. And he refused to let go of the branch to get closer to the moon. Try as he might, even until death, he will never give up trying to reach for the moon in the water and he will still hang on to his branch.
But by grace or chance, the branch he was hanging onto broke. The monkey plunged into the water. He slapped around in the water for a moment, looking for the moon. Then he looked up into the sky and - there! There it was! The monkey saw the moon shining brightly against the dark night’s sky.

In the Wilderness

Kramskoy "Christ in the Wilderness"

 The wilderness was where Moses had wandered with his people for forty years, and where they had nearly abandoned their God to worship a golden idol.
The wilderness was where Christ had struggled with the devil and endured his temptations: And immediately the Spirit drive him into the wilderness. And he was there in the wilderness for forty days tempted of Satan; and was with the wild beasts; and the angels ministered unto him.
The John Milton’s Eden was surrounded by a steep wilderness, whose hairy sides /Access denied to all who sought entry.
When Adam and Eve were driven from that garden, the world they entered was a wilderness that only their labor and pain could redeem.
Wilderness, in short, was a place to which one came only against one’s will, and always in fear and trembling. So, wandering in the wilderness is a poignant symbol for the human condition of questioning despair, of the search for meaning in a world, in the quest for the truth.
The wilderness for us is the unsettled state, of seeking our promised land. In search of it, we had  figuratively to leave our habitable towns and cities, and go to the unknown and wild desert. But for me, the desert as an extreme degree of wilderness is not malevolent symbol. It just represents desolation, abandonment and contemplation of that which lies beyond the familiar. Certainly, it can be heavy and terrible but necessary.
It is not just an impersonal force that is unconcerned with anything else but itself. It is, rather, a mirror in which one can see clearly the darkness hidden in one's heart. A mirror which destroys man's pretensions, all these mirages, and shows him the truth about himself. And it is the most propitious place for revelation, where the non-essential is stripped away.
In this lonely journey one may be given a clearer insight into one's own wilderness. And we understand that the conquering of our demons was a task that we needed to face there and overcome alone. Only after that we can leave that time and place in our lives that are challenging, perhaps difficult, but through which we may become more aware of the Divine in our lives.
And then, the wilderness will not to be place of temptation and becomes instead a sacred temple.

OM NAMAH SHIVAYA

Sri Samba Sadashiva Ayuta Namavali - 10

 10000 Names of Lord Shiva - Part 10. All links

oM oMkaarakandaraasiMhaaya namaH
oM oMkaaraGYaanavaaridhaye namaH
oM oMkaararuupaaya namaH
oM oMkaaravaachyaaya namaH
oM oMkaarachintakaaya namaH
oM oMkaarapuujyaaya namaH
oM oMkaaraasthitaaya namaH
oM oMkaarasuprabhaaya namaH
oM oMkaaramuurtaye namaH
oM oMkaaranidhaye namaha  (910)
oM oMkaarasannibhaaya namaha
oM oMkaarakartre namaha
oM oMkaaravetre namaha
oM oMkaarabodhakaaya namaha
oM oMkaaramaulaye namaha
oM oMkaarakelaye namaha
oM oMkaaravaaridhaye namaha
oM oMkaaradhyeyaaya namaha
oM oMkaarashekharaaya namaha
oM oMkaaravishvaaya namaha (920)
oM oMkaarajheyaaya namaha
oM oMkaarapeshalaaya namaha
oM oMkaaramuurdhne namaha
oM oMkaaraphaalaaya namaha
oM oMkaaranaasikaaya namaha
oM oMkaarachakshuShe namaha
oM oMkaarashrutaye namaha
oM oMkaarabhruuyugaaya namaha
oM oMkaaravaTave namaha
oM oMkaarahanave namaha (930)
oM oMkaarakaakudaaya namaha
oM oMkaarakaNThaaya namaha
oM oMkaaraskandhaaya namaha
oM oMkaaradoryugaaya namaha
oM oMkaara vakshase namaha
oM oMkaara kukshase namaha
oM oMkaara kukshaye namaha
oM oMkaara paarshvakaaya namaha
oM oMkaara pR^iShThaaya namaha
oM oMkaara kaTaye namaha (940)
oM oMkaara madhyamaaya namaha
oM oMkaara sakthaye namaha
oM oMkaara jaanave namaha
oM oMkaara gulphakaaya namaha
oM oMkaara charaNadwandwaaya namaha
oM oMkaara maNipaadukaaya namaha
oM oMkaara bhadrapiiThasthaaya namaha
oM oMkaara stutavigrahaaya namaha
oM oMkaara mayasarvaaMgaaya namaha 
oM oMkaara girijaapataya namaha (950)
oM oMkaara maNidiipaarchiShe namaha
oM oMkaara vR^iShavaahanaaya namaha
oM oghaaya namaha
oM ojasvine namaha
oM ojastejodyutidharaaya namaha
oM oM naMbiijajapapriiyaaya namaha
oM oM namahapada vaachyakaaya namaha
oM oM padastavyaaya namaha
oM oM padaatiitavastvaMshakaaya namaha
oM oM padapriyaaya namaha (960)
oM oM mityekaaksharaatparaaya namaha
oM oM oM bhaM gaM swaruupakaaya namaha
oM oM adbhyo namaha
oM oM nabhomahase namaha
oM oM maadaye namaha
oM oM bhuudaye namaha
oM oM yaM biija japaaraadhyaaya namaha
oM oM ruM draaM bhiija tatparaaya namaha
oM oM vahniruupaaya namaha
oM oM vaayave namaha (970)
oM oM miishaaya namaha
oM oM vandyaaya namaha
oM oM vaM te biijasulabhaaya namaha
oM oM varajaapitre namaha
oM oM shivaayetisa~njapyaaya namaha
oM oM oShadhiiprabhave namaha
oM oM oShadhiishaaya namaha

oM aukaarasya subrahmaNyo devataa raajavashyaarthe viniyogaH
oM aukaaraaya namaha
oM auMkaareshwara puujithaaya namaha

oM aMkaarasya paramaatmaadevataa hastivashyaaithe viniyogaH
oM aMkaaraaya namaha (980)
oM aMkitottamavarNaaya namaha
oM aMgalubdhaaya namaha
oM aMgaaya namaha
oM aMguShTashirasaalaMkaanaatha darpaharaaya namaha
oM aMgirase namaha
oM aMgahaariNe namaha
oM antakaantakaaya namaha 
oM antakahartre namaha
oM antasthaaya namaha (990)
oM antarikshaswaruupaaya namaha
oM antaskhatva guNobhdaasishudhdaspuTika vigrahaaya namaha
oM antaka varapradaaya namaha
oM antakaaya namaha
oM antarhitaaya namaha
oM antaryaamiNe namaha
oM antyakaalaadhipataye namaha
oM antaraatmane namaha
oM antakaantakR^ite namaha
oM antaaya namaha (1000)

Tale of Two Kinnara

Kinnara-Kinnari from Borobudur temple

 "We are everlasting lover and beloved. We never separate. We are eternally husband and wife; never do we become mother and father. No offspring is seen in our lap. We are lover and beloved ever-embracing. In between us we do not permit any third creature demanding affection".(Mahabharata)

 The word Kinnara literally means "what human?" in Sanskrit. It is a paradigmatic lover, a celestial musician, half-human and half-bird. This is a tale about Kinnara couple.

There was once a hunter who caught a pair of kinnara alive in the Himavanta forest. The hunter took them to the king, who asked why he had brought them. Were they offerings? Could they be roasted and eaten?
The hunter answered that kinnara have two interesting qualities: they have sublime voices, so if you can get them to sing they are able to do so more beautifully than people. The second interesting point is that kinnara dance wonderfully, much more beautifully than people.
The king commanded the kinnara to sing and dance, but even after being ordered two or three times, they just stood there looking at the king. The king, seeing that the kinnara would neither sing nor dance, then ordered his minister to have them roasted for dinner. Confronted by this dreadful situation, the female kinnara sat last spoke up:
That we do not dance is not because we can’t; that we do not sing is not because we are afraid of losing our voices. In fact, we would really like to sing and dance because we are sure that we do so more beautifully than any human being. The reason why we do not sing is because nearly all the songs known to man are just idle chatter. If we were to sing such songs, then we would not be following the tenet of Right Speech.

Because we are afraid of doing any evil is the reason why we do not sing for you. The reason why we do not dance is that such dancing will only cause Your Majesty to be sensually aroused which again is a source of evil. That’s why we won’t sing or dance – it’s not that we are lazy or don’t want to show our skill or are too stupid to understand you. To sing and dance would be harmful to ourselves and harmful to Your Majesty, and we would both fall into hell as a result.
The king was pleased by what he heard. He said, “This is indeed an artful thing that has been said. Release the kinnari, but have the male which has remained silent roasted for tomorrow’s breakfast.”
The male kinnara said, “All grass-eating animals have the rain as their support. Farm labourers have beasts of burden as their support. As for my life, at this moment my life has Your Majesty as my support, as this kinnari has me as her support. If Your Majesty wishes to release this kinnari, do as you wish, but she will be without refuge. And I will be faulty in the performance of my duty to her as her refuge.
If you are going to release her alone, please slay me here and now so that the kinnari will have no doubt that I am unable to help her anymore.”  Thus the king released the both of them, and had the hunter take them back to where they had been caught, together with a golden ornament fitting for a couple able to speak artful speech.

Sankata Nasana Ganesha Stotram

From Narada Purana

Pranamya Sirasa devam Gauri Puthram Vinayakam
Bhaktavasam Smarennithyam Ayuh Kamartha Siddaye 

Every day, I bow down to that Lord, the son of Gowri, the Lord one who lives in the heart of the devotees, blessing them always with good health and prosperity.

Prathamam Vakrathundam cha Ekadantham Dvithiyakam
Thrithiyam Krishna Pingaaksham Gajavakthram Chathurthakam

Starting from here the twelve names of Ganesha are mentioned and he is worshipped in those different forms. The first as the Lord with the curved trunk; second, as the one with only one tusk, third, as the one with black (red/brown) eyes, fourth, as the one with giant structure.

Lambodaram Panchamam cha Shashtam Vikatameva cha
Saptamam Vighna Rajam cha Dhoomravarnam thathashtakam

Fifth, as the one with a big stomach, six, as the one with a huge body Seven, as the remover of obstacles, eight, as the one with smoke gray color.

Navamam Bhala Chandram cha Dasamam thu Vinayakam
Ekadasam Ganapathim Dwadasam thu Gajananam 

Ninth, as the one with moon on the front of His head, tenth, as the foremost leader, eleventh, as the leader of the ganas, twelfth as the one with elephant face.

Dwadasaithani Namaani Thri Sandhyam Yah Pathennarah
Na cha Vighna Bhayam thasya Sarva Siddhi karim Prabho

Any person, who remembers these twelve names of Ganesha, three times in a day, will have all their obstacles and fear removed and will attain success.

Ashtabhyo Brahmanebhyash cha Likhitwa yah Samarpayeth
Thasya Vidya bhavetsarva Ganeshasya Prasadathaha 

One who gets this prayer, Written by Eight Brahmanas,
And offers it to Lord Ganesha, Will become knowledgeable,
And would be blessed with all stellar qualities,
By the grace of Lord Ganesha.

Ithi Sri Narada Purane Samkashta Nasanam Ganapathi Stotram Sampoornam.

Om Gam Ganapataye Namaha

12 Names of Ganesha before starting

Ganesha is the Lord of Beginnings, the Remover of Obstacles and the Patron of Letters, Arts and Sciences. Many Hindus worship Lord Ganesh  before starting any new thing, at the beginning of any auspicious occassion. Often they pronounces the twelve names of Ganesh while beginning his studies, or at the time of marriage, or crisis, while entering the town or the newly constructed house; before setting off for the journey.
Twelves names are as follows:
1. Sumukha 2. Ekadanta 3. Kapila 4. Gajakarnaka
5. Lambodara 6. Vikata 7. Vighnanasa 8. Vinayak
9. Dhumraketu 10. Ganadhyaksha 11. Bhalachandra 12. Gajanana

1. Sumukha (One Who has a beautiful face)

Om Sumukhaaya Namaha

Nobody has doubts in the divine beauty of Ganesha. And that beauty is connected with inner beauty and spiritual perfection.  He enunciates the combined nature of Omkara, which represents Lord Bramha, Lord Vishnu and Lord Shiva.

2. Ekadanta (Having One Tooth) :

 Om Ekadantaaya Namaha

Ganesha is the One Who is the embodiment (eka) of the supreme truth (danta) and hence the name Ekadanta. The legend reporting that Ganesh broke His tusk when He fighted against the devil Gajamukhâsura has no other meaning : the demon is the ego of our daily life. When He breaks His tusk to conquer and destroy this demon, Ganesh, in the mean time, attains the Oneness state. His single tusk propagates Adwaitavad -  the doctrine of Onenness. Ekadanta Ganapati Mantra: 

 Lambodaram Shyamatanum Ganesham

Kutaramakshastraja Moordhavagaatram Saladukkam

Dantamadhaha Karabhyam

Vameteraabhyam Cha Dadhaanameede

3. Kapila (The Lord of a tawny color)

Om Kapilaaya Namaha

Kapil is an adjective means of Grey colour. Kapila was also the name given to a celestial grey cow. Just as a cow contributes in keeping Man healthy through its milk, Ganesha too does the same for the human mind by passing on knowledge and wisdom. This nature of kind giving to Man is assimilated in the name, Kapila.

4.Gajakarna (One with ears of an elephant)

Om Gaja Karnakaaya Namaha

Long ears suggest that He is capable of listening everything. Therefore, the Ganesh ears shake the dust of vice and virtue, afterwards only the true virtue remains. Similarly, in the men's prayers, He is able to discriminate what is truth and what is lie, which words come from faith and which words are tarnished by impiety. In other words, Ganesha's ears indicate that such discrimination between Brahman and Maya is to be gained by taking recourse to Sravana (hearing).

5. Lambodara (One with a large belly) :

Om Lambodaraaya Namaha

Lord Ganesha's large stomach contains all the known and unknown of the universe. It is the cosmic womb wherein may be found all that is. It represents a Highest Person having the entire Cosmos in himself, with a massive amount of spiritual energies and authority. "Without any doubt, a lot of boundless worlds are bron from His belly"(Bhagavat Tattva)

6. Vikata (One Who is ferocious or the Misshapen)

Om Vikataaya Namaha

This name, which means ferocious or dreadful, is suggestive of Lord Ganesha taking on those forms to defeat all evils. Mudgala Purana describe Him, subdued Kama.
Really, the battle against our inners ennemies is the basis of the saddhana and this form demonstrate that Ganesh has the capacity to reduce all the human weaknesses.

7. Vighnanasa (Destroyer of obstacles)

Om Vighna Raajaaya Namaha

Ganesha is believed to be in-charge of removing obstacles or destroyer of obstacles. Lord Ganesha is a destroyer of all evils and calamities. It is said that Lord Shiva told Parvati that their son Ganesha would create numerous obstacles for those who do not follow the path of dharma but that he would remove all the obstacles to those who revere knowledge and wisdom. Vighnanasa, also known as Vighnanash, is the eradicator of all ills and catastrophes.

8. Vinayak (Leader)

Om Vinayakaya Namaha

According to the Bhavishya Purana, Lord Ganesha leads noble people towards the path of righteousness, hence He is known as Vinayaka. In the word Vinayak, the syllable "Vi" stands for Vighna (obstacle or calamity) and Nayak means controller or leader.

9.  Dhumraketu ( The Lord of a smoky color)

Om Dhoomaketave Namaha

Dhumraketu is with two arms and riding on a blue horse, ruler of the Kali Yuga. This name indicates the shaping of smoke into a specific form - suggestive of Ganesha's role in helping Man in the formation of specific ideas from foggy thoughts. It also means Agni (fire) and is indicative of the power that Ganesha has in burning all evils and calamities.

10. Ganadhyaksha (Leader of the Ganas)

Om Ganaadhyakshaaya Namaha

As Ganadhyaksha, the Lord is regarded as the leader of all the Ganas, attendants of Shiva, and the master of all the elements. All that can be counted or comprehended is a category. The principle of all classifications through which the relations between different orders of things, between the macrocosm and the microcosm, can be understood is called the lord-of-categories.  "I bow to you, lord of categories. You alone are the visible form of the principle. You alone are the creator, you alone are the sustainer, you alone are the destroyer, you alone are unmistakably the Principle-of-All (Brahma), the true Self.”

11. Bhalachandra (One Who wears the moon on his head)

Om Balachandraaya Namaha

In the Brahmânda-Purâna, the Moon had lost her brightness because of a god's curse. In order to help the Moon to recover her light, Ganesh put her on his forehead as an ornament (tilaka); under this form named Bhalachandra (The One whose forehead is adorned with the Moon), Ganesh is particularly worshipped by esoteric sects. Other legend says that Chandra or the moon is the king of Brahmins, who completely knows Lord Brahma. Hence by placing the moon over His head, Lord Ganesha has achieved complete knowledge of Brahma. Thus, He is worshipped first before any auspicious ritual or ceremony.

12. Gajanana (One Who has the face of an elephant)

Om Gajaananaaya Namaha

The elephant head denotes wisdom and its trunk represents Om, the sound symbol of cosmic reality.  Many variant legends relating to the source of the Ganesh elephant head and others symbols. But they are not able to explain what is Atman. And after all, it is impossible and it is not necessary to explain all logically.
Ganesha is the symbol of That which surpasses the human logic, ego and superego.
But this Personality, with his mysterious symbols and powers, loves us and we hope for its blessing.

OM GANESHAYA NAMAHA

Sankata nasana ganesha stotram

To Enter The Door - 2

It is another story about various ways to enter. Practically, this way is opposite to the first.
From "The Pilgrim's Progress from This World to That Which Is to Come", written by John Bunyan (1628-1688).

Then the Interpreter led him up towards the door of the palace; and behold, at the door stood a great company of men, as desirous to go in, but durst not. There also sat a man at a little distance from the door, at a table-side, with a book and his ink horn before him, to take the names of them that should enter therein; he saw also that in the doorway stood many men in armor to keep it, being resolved to do to the men that would enter, what hurt and mischief they could. Now was Christian (protagonist of the book) somewhat in amaze. At last, when every man started back for fear of the armed men, Christian saw a man of a very stout countenance come up to the man that sat there to write, saying, "Set down my name, sir;" the which when he had done, he saw the man draw his sword, and put a helmet on his head, and rush towards the door upon the armed men, who laid upon him with deadly force; but the man, not at all discouraged, fell to cutting and hacking most fiercely. So after he had received and given many wounds to those that attempted to keep him out; he cut his way through them all, and pressed forward into the palace; at which there was a pleasant voice heard from those that were within, even of those that walked upon  the top of the palace, saying,
"Come in, come in,
Eternal glory thou shalt win."
So he went in, and was clothed with such garments as they.

What Mind Can Approach You?

What mind can possibly approach you,
Much less grasp you, my beloved Kali!
This ordinary mind long for you to be simple,
predictable, easily appreciated, a sweet divinity,
a demure goddess, lovely to look at, engendering kindness.
Instead you parade forth in gruesome reality,
unabashed you unleash your limitless creative power,
thrilling the mind and body
with overwhelming sensual delights,
propelling the spirit into awe-inspiring
transcendent domains and
crushing us all in your jaws of time, decay and suffering.

You gave birth to ignorance and her offspring,
“lacking this” and “wanting that” populate the universe.
Is there nothing you don’t delight in creating?
How is this poor mind ever going to truly worship you?
I set out to circumambulate your divine form,
to do puja to you,
but lifetimes of effort have left me gasping,
seeing your infinitude spread out in all directions,
my mind and heart quiver
with fear and adoration, longing for annihilation in you
my beloved.

You demand full and total sacrifice,
not flower garlands and coins tossed at a statue,
not merely lighting candles and prostrating piously,
not sitting still as a corpse lost in the illusion
of inside and outside,
No, you delight in swallowing all sense of separation,
offer me your individuality you say,
offer up your ego mind,
offer up the waking, dream and deep sleep states!

This yoga is only for the insane
drunk on the nectar of Divine Love.
If you drink from the Holy Grail
you will drown in the end.

---By Kalidas

Adya Stotram

The Adya Stotram (hymn) is attributed to Annada Thakur. It is said that Adya Ma had visted Annada Tahkur in a dream (around 1915), in the guise of his aunt Choto Ma, and had narrated the hymn Herself. The Stotra describes itself as being a part of the Brahma-Yamala Tantra (an ancient Agama Text).

auM nama AdyAyai |
shR^iNu vatsa pravaxyAmi AdyA stotraM mahAphalamH |
yaH paThetH satataM bhaktyA sa eva viShNuvallabhaH || 1||
mR^ityurvyAdhibhayaM tasya nAsti ki~nchitH kalau yuge |
aputrA labhate putraM tripaxaM shravaNaM yadi || 2||
dvau mAsau bandhanAnmukti viprarvaktrAtH shrutaM yadi |
mR^itavatsA jIvavatsA ShaNmAsaM shravaNaM yadi || 3||
naukAyAM sa~NkaTe yuddhe paThanAjjayamApnuyAtH |
likhitvA sthApayedHgehe nAgnichaurabhayaM kvachitH || 4||
OM salutation to Adya
Listen child, as I narrate to you, the great virtues of the Adya Stora.
Whoever reads this Stotram with constant devotion, will definitely become Lord Vishnu's favorite. This hymn destroys the fear of death and sickness, in this Age of Kali (Kali Yuga). A childless lady will conceive a child if she reads this Hymn for three fortnights. A person who listens to his hymn for two months from a Brahmin shall attain liberation from all form of bindings.(Women who have a propensity to give birth to still-born children) shall given birth to healthy children, if she listens to this Hymn for 6 months. Victory may be assured for one who reads this Hymn, be it on boat (in water) or in times of distress or in times of war.If this hymn is written and placed in one's home, there shall not be any threat of fear of fire or theft.
rAjasthAne jayI nityaM prasannAH sarvadevatA |
auM hrIM brahmANI brahmaloke cha vaikuNThe sarvama~NgalA|
indrANI amarAvatyAmavikA varuNAlaye|
yamAlaye kAlarUpA kuberabhavane shubhA || 6||
mahAnandAgnikone cha vAyavyAM mR^igavAhinI |
naiR^ityAM raktadantA cha aishANyAM shUladhAriNI || 7||
pAtAle vaiShNavIrUpA siMhale devamohinI |
surasA cha maNIdvipe la~NkAyAM bhadrakAlikA || 8||
Brahmani in Brahmaloka (the Land of Brahma), Sarvamangala in Vaikunth, the Abode of Lord Vishnu,
Indrani in Amaravati (the Capital of Indra's Land - Swarga), Amvika in the Land of Varuna, Kalarupa in the Land of Yama (God of Death), Shubha (the Auspicious One) in the Abode of Kubera (God of Wealth), Mahananda (the Great Daughter) in the South-East, Mrigavahini (the one who rides on a deer) in the North-West, Rakta-danta (the one whose teeth is drenched in blood) in the South-West, Shool-dharini (the one who holds a trident) in the North East, Vaishnavi in the Nether-world, Deva Mohini in Singhal (literally the Land of Lions, or might possibly refer to present day Sri Lanka), Surasa in Manidweep (literally Land of Gems), Bhadra Kalika in Lanka (again Sri Lanka)
rAmeshvarI setubandhe vimalA puruShottame |
virajA auDradeshe cha kAmAxyA nIlaparvate || 9||
kAlikA va~Ngadeshe cha ayodhyAyAM maheshvarI |
vArANasyAmannapUrNA gayAxetre gayeshvarI || 10||
kuruxetre bhadrakAlI vraje kAtyAyanI parA |
dvArakAyAM mahAmAyA mathurAyAM mAheshvarI || 11||
xudhA tvaM sarvabhUtAnAM velA tvaM sAgarasya cha |
navamI shuklapaxasya kR^iShNasaikAdashI parA || 12||
Rameshwari in the 'Bridge of the Sea', Vimala (the Pure One) in Puri (Puri in Orissa was also known as 'Purusottama Kshetra'), Viraja (the Unsullied One/ Spotless One) in Orissa (Odra Des), Goddess Kamakshya in the (Land of) Blue Mountains, Kalika in Bengal, Maheshwari in Ayodhya, Annapurna in Varanasi, Gayeshwari in Gaya, Goddess Bhadra Kali in Kurukshetra, Goddess Katyayani in Vraja, Mahamaya in Dwaraka, Maheshwari in Mathura.
You are the hunger in all living beings, You are the shore of the ocean, You are the ninth lunar day of the waxing moon (Shukla Pakshya), and the eleventh of the dark fortnight (Krishna Pakshya).
daxasA duhitA devI daxayaGYa vinAshinI |
rAmasya jAnakI tvaM hi rAvaNadhvaMsakAriNI || 13||
chaNDamuNDavadhe devI raktabIjavinAshinI |
nishumbhashumbhamathinI madhukaiTabhaghAtinI || 14||
viShNubhaktipradA durgA sukhadA moxadA sadA |
AdyAstavamimaM puNyaM yaH paThetH satataM naraH || 15||
sarvajvarabhayaM na syAtH sarvavyAdhivinAshanamH |
koTitIrthaphalaM tasya labhate nAtra saMshayaH || 16||
You are Devi (Parvati), daughter of Dakshasaa, You are Janaki of Rama. You are the one who slayed Ravana.
The slayer of Chanda and Munda, Raktabeeja, Nishumbha and Shumbha, Madhu and Kaitabh. You are Durga, devoted to Visnu (literally: the giver of devotion to Vishnu), you are the dispenser of pleasure as well as salvation. The human being who regularly recites this sacred hymn to Adya would be free from the fear of all types of fever. All his/her illnesses would be cured (destroyed). 
jayA me chAgrataH pAtu vijayA pAtu pR^iShThataH |
nArAyaNI shIrShadeshe sarvA~Nge siMhavAhinI || 17||
shivadUtI ugrachaNDA pratya~Nge parameshvarI |
vishAlAxI mahAmAyA kaumArI sa~NkhinI shivA || 18||
chakriNI jayadhAtrI cha raNamattA raNapriyA |
durgA jayantI kAlI cha bhadrakAlI mahodarI || 19||
nArasiMhI cha vArAhI siddhidAtrI sukhapradA |
bhaya~NkarI mahAraudrI mahAbhayavinAshinI || 10||
iti brahmayAmale brahmanAradasaMvAde AdyA stotraM samAptamH ||
|| auM nama AdyAyai auM nama AdyAyai auM nama AdyAyai ||
May Jaya protect me from the front, may Vijaya protect me from behind, may Narayani protect the upper portion of my body, may Simha Vahini (she who rides a lion) protect my full body, may Shivaduti (She who sent Shiva as emissary) , Ugrachanda (the ferocious killer of Chanda), and Parameshwari protect all my limbs all over, Vishalakshmi (She who has broad eyes), Mahamaya (She who is great enchantress), Kaumari , Sankhini (and consort of Shiva), protect me.
Hakrini (She who is the power of Indra), Jayadhatri (She who gives victory), Ranamatta (She who is engrossed in war), Ranapriya (She who likes war), Durga, Jayanti , Kali, Bhadra Kali, Mahodari, Narasinghi, Varahi, She who liberates, She who spreads happiness, Bhayankari (She who is fearsome), Maharoudri (the Radiant One) and she who destroys great fear.

Sri Samba Sadashiva Ayuta Namavali - 9

 10000 Names of Lord Shiva - Part 9. All links here

oM L^ikaarasya devamaataadevataa dveShaNaarte viniyogaH
oM L^ikaaraaya namaH (801)
oM L^ikaarapriyaaya namaH
oM L^Ikaarasya kadruH devataa utsaaraNe viniyogaH
oM L^Ikaaraaya namaH
oM L^Iswabhaavaaya namaH
oM L^Ikaraaya namaH

oM ekaarasya viShNuH devataa strii vashyaarthe viniyogaH
oM ekaaraaya namaH
oM ekanaayakaaya namaH
oM ekajyotiShe namaH
oM ekaakine namaH (810)
oM ekaaya namaH
oM ekapaadaaya namaH
oM ekaaksharaaya namaH
oM ekaadashavibhedaaya namaH
oM ekaaksharaaya namaH
oM ekarudraaya namaH
oM ekaruupaaya namaH
oM ekamuurtaye namaH
oM ekaviiraaya namaH
oM ekasmaa api vividha shaktayaatmanaa ubhayasmai namaH  
oM ekasmai namaH
oM ekaaragarbhaaya namaH
oM ekapriyataraaya namaH
oM ekaviraadhiparaye namaH
oM ekaakaaraaya namaH
oM ekasmai namaH
oM etatpravaachakaaya namaH

oM aikaarasya haro devataa puR^iSha vashyaarthe viniyogaH
oM aikyakaariNe namaH
oM aindrapriyaaya namaH
oM aiM namaH
oM aiM biija japa tatparaaya namaH
oM aiM shabdhaparaayaNaaya namaH
oM aiM hriiM shriiM japastutyaaya namaH
oM aiM hriiM shriiM biijasaadhakaaya namaH 
oM aiM hriiM shriiM japastutyaaya namaH 
oM aiM hriiM shriiM biijasaadhakaaya namaH 

oMkaarasya kubherodevataa lokavashyaarthe viniyogaH
oM oMkaaraaya namaH  
oM oMkaararuupaaya namaH
oM oMkaararupiNe namaH
oM oMkaaranilayaaya namaH
oM oMkaarabiijaavate namaH
oM oMkaarasarohaMsaaya namaH
oM oMkaarajapasupriitaaya namaH
oM oMkaaradhaatre namah
oM oMkaaraviShNave namaH
oM oMkaarapada madhyakaaya namaH
oM oMkaara mantravaakyaaya namaH
oM oMkaaraadhvara dakshiNaatmane namaH
oM oMkaaravedopaniShade namaH
oM oMkaarapadasaukhyadaaya namaH (850)
oM oMkaaramuurtaye namaH
oM oMkaaravedyaaya namaH
oM oMkaabhuuShaNaaya namaH
oM oMkaaraantarasaMsthitaaya namaH
oM oMkaaramantraGYaayine namaH
oM oMkaarabiijaaya namaH
oM oMkaarapiiTanilayaaya namaH
oM oMkaaranandanodyaanakalpakaaya namaH
oM oMkaarapiiyuShasaraHkamalaaya namaH
oM oMkaarapadmakaantaarakaadaMbaaya namaH
oM oMkaarapa~njara kriiDaavdihaMgaaya namaH
oM oMkara gagana bhraajadbhaaskaraaya namaH
oM oMkaaraadriguhaaratna pradiipaaya namaH
oM oMkaaramuktaabharaNataralaaya namaH
oM oMkaaravimalaadarshabimbitaaya namaH
oM oMkaarashuktikamadhya maulikaaya namaH
oM oMkaarasaMpuTalasatkarpuuraaya namaH
oM oMkaarasarvamaaMgalyaabharaNaaya namaH
oM oMkaaradivya kusuma saurabhyaaDhyaaya namaH
oM oMkaarapiNDakharjuuramaadhuryapriyaaya namaH (870)
oM oMkaarakokilo da~nchatpa~nchamaaya namaH
oM oMkaarachandrikaadhaara shaitanyaaya namaH
oM oMkaaravanitavaktralaavaNyaaya namaH
oM oMkaaraakhya prabha~njaika chaitanyaaya namaH
oM oMkaarachaaru nagaraadhiishwaraaya namaH
oM oMkaaravipaNikrayya varaarthaaya namaH
oM oMkaarabhavanakriiDatkumaaraaya namaH
oM oMkaarabR^ihadaaraNya mR^igendraaya namaH
oM oMkaaranaTanaakaara nartakaaya namaH
oM oMkaaravaTabiijasthanyagrodhaaya namaH
oM oMkaarakalpalatikaastabakaaya namaH
oM oMkaarasaudhavalabhikapotaaya namaH
oM oMkaaraliilaashailendra barhiNe namaH
oM oMkaarabhittikaadivyachitrakaaya namaH
oM oMkaaragopuramaaNikalashaaya namaH
oM oMkaaranagaraadhipaaya namaH
oM oMkaarasaudhanilayaaya namaH
oM oMkaarapa~njarashukaaya namaH
oM oMkaaraasthaana nartakaaya namaH
oM oMkaaraarNavamauktikaaya namaH (890)  
oM oMkaaraikaparaayaNaaya namaH
oM oMkaarapadatatvaarthaaya namaH
oM oMkaaraaMbhojachandramase namaH
oM oMkaaramaNTapaavaasaaya namaH
oM oMkaaraaMgaNadiipikaaya namaH
oM oMkaarapiiThamadhyasthaaya namaH
oM oMkaaraartha prakaashakaaya namaH
oM oMkaaraavadanojjwalaaya namaH
oM oMkaaraaraNya hariNaaya namaH
oM oMkaarashashishekharaaya namaH (900)  

Save Me because of Your unfailing Love

"Heures d'Étienne Chevalier" by Jean Fouquet

The scene appears to illustrate the lines in Psalm 6, the first of seven penitential psalms of David.

O LORD, do not rebuke me in your anger
or discipline me in your wrath.
Be merciful to me, LORD, for I am faint;
O LORD, heal me, for my bones are in agony.

My soul is in anguish.
How long, O LORD, how long?

Turn, O LORD, and deliver me;
save me because of your unfailing love.

No one remembers you when he is dead.
Who praises you from the grave ?

I am worn out from groaning;
all night long I flood my bed with weeping
and drench my couch with tears.

My eyes grow weak with sorrow;
they fail because of all my foes.

Away from me, all you who do evil,
for the LORD has heard my weeping.

The LORD has heard my cry for mercy;
the LORD accepts my prayer.

All my enemies will be ashamed and dismayed;
they will turn back in sudden disgrace.

To Enter The Door - 1

The Door or Gate is my favourite symbol. I think, each of us has some idea about this Door and where it conducts. And we also have the idea about a way to enter. Anyway we search.
Because we can only enter the Gate using our own, individual path. Here some stories about it.
First is a parable "Before the Law"contained in the novel "The Trial", by Franz Kafka.

A man from the country seeks the law and wishes to gain entry to the law through a doorway. The doorkeeper tells the man that he cannot go through at the present time. The man asks if he can ever go through, and the doorkeeper says that it is possible. The man waits by the door for years, bribing the doorkeeper with everything he has. The doorkeeper accepts the bribes, but tells the man that he accepts them "so that you do not think you have failed to do anything." The man did not attempt to murder or hurt the doorkeeper to gain the law, but waits at the door until he is about to die. Right before his death, he asks the doorkeeper why even though everyone seeks the law, no one else has come in all the years. The doorkeeper answers "No one else could ever be admitted here, since this gate was made only for you. I am now going to shut it".

Fearless

 "King Lear", Benjamin West

Verse 31 from Bhartrihari's Sanskrit poem "Vairâgya Shatakam".

In enjoyment is the fear of disease;

In high birth, the fear of losing caste;

In wealth, the fear of tyrants;

In honour, the fear of losing her;

In strength, the fear of enemies;

 In beauty, the fear of age;

In knowledge, the fear of defeat;

In virtue, the fear of scandal;

In the body, the fear of death.

In this life, all is fraught with fear.

Renunciation alone is fearless. 

Translation of Swami Vivekananda 

Metta Sutta

Who seeks to promote his welfare,
Having glimpsed the state of perfect peace,
Should be able, honest and upright,
Gentle in speech, meek and not proud.

Contented, he ought to be easy to support,
Not over-busy, and simple in living.
Tranquil his senses, let him be prudent,
And not brazen, nor fawning on families.

Also, he must refrain from any action
That gives the wise reason to reprove him.
(Then let him cultivate the thought:)
May all be well and secure, May all beings be happy!

Whatever living creatures there be,
Without exception, weak or strong,
Long, huge or middle-sized,
Or short, minute or bulky,

Whether visible or invisible,
And those living far or near,
The born and those seeking birth,
May all beings be happy!

Let none deceive or decry
His fellow anywhere;
Let none wish others harm
In resentment or in hate.

Just as with her own life
A mother shields from hurt
Her own son, her only child,
Let all-embracing thoughts
For all beings be yours.

Cultivate an all-embracing mind of love
For all throughout the universe,
In all its height, depth and breadth —
Love that is untroubled And beyond hatred or enmity.

As you stand, walk, sit or lie,
So long as you are awake,
Pursue this awareness with your might:
It is deemed the Divine State here.

Holding no more to wrong beliefs,
With virtue and vision of the ultimate,
And having overcome all sensual desire,
Never in a womb is one born again.

— Siddhartha Gautama The Buddha (translation by Acharya Buddharakkhita)