Your Breath in My Body

By Devara Dasimayya, a 10th century poet-saint, addressed his poems to Ramanatha, or "Rama's Lord," a reference to Lord Shiva as worshipped by the divine hero-king Rama.

I'm the one who has the body,

you're the one who holds the breath.

You know the secret of my body,

I know the secret of your breath.

That's why your body

is in mine.

You know

and I know, Ramanatha,

the miracle

of your breath

in my body.

OM NAMAH SHIVAYA

The Seven Valleys by Bahá'u'lláh

Photograph by Larry Fellows, Arizona Geological Survey

This famous version of "The Seven Valleys" is written by Bahá'u'lláh (1817- 1892), the founder of the Bahá'í Faith. Certainly, he has read the  Attar's book but everyone has the individual experiences about it...until the traveler will traverse them, anyway.

1.
Valley of Search
The steed of this Valley is patience; without patience the wayfarer on this journey will reach nowhere and attain no goal. Nor should he ever be downhearted; if he strive for a hundred thousand years and yet fail to behold the beauty of the Friend, he should not falter. [...]
On this journey the traveler abides in every land and dwells in every region. In every face, he seeks the beauty of the Friend; in every country he looks for the Beloved. He joins every company, and seeks fellowship with every soul, that haply in some mind he may uncover the secret of the Friend, or in some face he may behold the beauty of the Loved One.
And if, by the help of God, he finds on this journey a trace of the traceless Friend, and inhales the fragrance of the long-lost Joseph from the heavenly messenger, he shall straightway step into The Valley of Love.
2.
The Valley of Love
Here the seeker shall straightway step into The Valley of Love and be dissolved in the fire of love. The steed of this Valley is pain; and if there be no pain this journey will never end. In this station the lover has no thought save the Beloved, and seeks no refuge save the Friend. At every moment he offers a hundred lives in the path of the Loved One, at every step he throws a thousand heads at the feet of the Beloved.
O My Brother! Until thou enter the Egypt of love, thou shalt never come to the Joseph of the Beauty of the Friend; and until, like Jacob, thou forsake thine outward eyes, thou shalt never open the eye of thine inward being; and until thou burn with the fire of love, thou shalt never commune with the Lover of Longing.
[...] And if, confirmed by the Creator, the lover escapes from the claws of the eagle of love, he will enter The Valley of Knowledge ...
3.
The Valley of Knowledge
... he will enter The Valley of Knowledge and come out of doubt into certitude, and turn from the darkness of illusion to the guiding light of the fear of God. His inner eyes will open and he will privily converse with his Beloved; he will set ajar the gate of truth and piety, and shut the doors of vain imaginings. He in this station is content with the decree of God, and sees war as peace, and finds in death the secrets of everlasting life. With inward and outward eyes he witnesses the mysteries of resurrection in the realms of creation and the souls of men, and with a pure heart apprehends the divine wisdom in the endless Manifestations of God. In the ocean he finds a drop, in a drop he beholds the secrets of the sea.
The wayfarer in this Valley sees in the fashioning of the True One nothing save clear providence, and at every moment saith: "No defect canst thou see in the creation of the God of Mercy: Repeat the gaze: Sees thou a single flaw?"
He beholds justice in injustice, and in justice, grace. In ignorance he finds many a knowledge hidden, and in knowledge a myriad wisdoms manifest. He breaks the cage of the body and the passions, and consorts with the people of the immortal realm. He mounts on the ladders of inner truth and hastens to the heaven of inner significance. [...] And if he meets with injustice he shall have patience, and if he cometh upon wrath he shall manifest love. Those who journey in the garden land of knowledge, because they see the end in the beginning, see peace in war and friendliness in anger.
[...] After passing through the Valley of knowledge, which is the last plane of limitation, the wayfarer cometh to the Valley of Unity ...
4.
The Valley of Unity
... the wayfarer comes to the Valley of Unity and drinks from the cup of the Absolute, and gazes on the Manifestations of Oneness. In this station he pierces the veils of plurality, flees from the worlds of the flesh, and ascends into the heaven of singleness. With the ear of God he hears, with the eye of God he beholds the mysteries of divine creation. He steppes into the sanctuary of the Friend, and shares as an intimate the pavilion of the Loved One. He stretches out the hand of truth from the sleeve of the Absolute; he reveals the secrets of power. He sees in himself neither name nor fame nor rank, but finds his own praise in praising God. He beholds in his own name the name of God; to him, "all songs are from the King," and every melody from Him. He sits on the throne of "Say, all is from God," [Qur'án 4:80] and takes his rest on the carpet of "There is no power or might but in God." [Qur'án 18:37] He looks on all things with the eye of oneness, and sees the brilliant rays of the divine sun shining from the dawning-point of Essence alike on all created things, and the lights of singleness reflected over all creation.
O My Brother! A pure heart is as a mirror; cleanse it with the burnish of love and severance from all save God, that the true sun may shine within it and the eternal morning dawn. Then wilt thou clearly see the meaning of "Neither doth My earth nor My heaven contain Me, but the heart of My faithful servant contains Me." And thou wilt take up thy life in thine hand, and with infinite longing cast it before the new Beloved One.
When so ever the light of Manifestation of the King of Oneness settles upon the throne of the heart and soul, His shining becomes visible in every limb and member. At that time the mystery of the famed tradition gleams out of the darkness: "A servant is drawn unto Me in prayer until I answer him; and when I have answered him, I become the ear wherewith he hears...." For thus the Master of the house has appeared within His home, and all the pillars of the dwelling are ashine with His light. And the action and effect of the light are from the Light-Giver; so it is that all move through Him and arise by His will. And this is that spring where of the near ones drink, as it is said: "A fount whereof the near unto God shall drink...." [Qur'án 83:28]
However, let none construe these utterances to be anthropomorphism, nor see in them the descent of the worlds of God into the grades of the creatures; nor should they lead thine Eminence to such assumptions. For God is, in His Essence, holy above ascent and descent, entrance and exit; He has through all eternity been free of the attributes of human creatures, and ever will remain so. No man has ever known Him; no soul has ever found the pathway to His Being. Every mystic knower has wandered far astray in the valley of the knowledge of Him; every saint has lost his way in seeking to comprehend His Essence. Sanctified is He above the understanding of the wise; exalted is He above the knowledge of the knowing! The way is barred and to seek it is impiety; His proof is His signs; His being is His evidence.
Thus it has been made clear that these stages depend on the vision of the wayfarer. In every city he will behold a world, in every Valley reach a spring, in every meadow hear a song. But the falcon of the mystic heaven has many a wondrous carol of the spirit in His breast, and the Persian bird keeps in His soul many a sweet Arab melody; yet these are hidden, and hidden shall remain.

If I speak forth, many a mind will shatter,
And if I write, many a pen will break.

Peace be upon him who concludes this exalted journey and follows the True One by the lights of guidance. And the wayfarer, after traversing the high planes of this supernal journey, enters The Valley of Contentment.
5.
The Valley of Contentment
In this Valley he feels the winds of divine contentment blowing from the plane of the spirit. He burns away the veils of want, and with inward and outward eye, perceives within and without all things the day of: "God will compensate each one out of His abundance." [Qur'án 4:129] From sorrow he turns to bliss, from anguish to joy. His grief and mourning yield to delight and rapture.
Although to outward view, the wayfarers in this Valley may dwell upon the dust, yet inwardly they are throned in the heights of mystic meaning; they eat of the endless bounties of inner significances, and drink of the delicate wines of the spirit.
O friend, till thou enter the garden of such mysteries, thou shalt never set lip to the undying wine of this Valley. And should thou taste of it, thou wilt shield thine eyes from all things else, and drink of the wine of contentment; and thou wilt loose thyself from all things else, and bind thyself to Him, and throw thy life down in His path, and cast thy soul away. However, there is no other in this region that thou need forget: "There was God and there was naught beside Him." For on this plane the traveler witnesses the beauty of the Friend in everything. Even in fire, he sees the face of the Beloved. He beholds in illusion the secret of reality, and reads from the attributes the riddle of the Essence. For he has burnt away the veils with his sighing, and unwrapped the shrouding with a single glance; with piercing sight he gazes on the new creation; with lucid heart he grasps subtle verities.
After journeying through the planes of pure contentment, the traveler cometh to the Valley of Wonderment ...
6.
The Valley of Wonderment
After journeying through the planes of pure contentment, the traveler comes to the Valley of Wonderment and is tossed in the oceans of grandeur, and at every moment his wonder grows. Now he sees the shape of wealth as poverty itself, and the essence of freedom as sheer impotence. Now is he struck dumb with the beauty of the All-Glorious; again is he wearied out with his own life. How many a mystic tree has this whirlwind of wonderment snatched by the roots, how many a soul hath it exhausted. For in this Valley the traveler is flung into confusion, albeit, in the eye of him who hath attained, such marvels are esteemed and well beloved. At every moment he beholds a wondrous world, a new creation, and goes from astonishment to astonishment, and is lost in awe at the works of the Lord of Oneness.
Indeed, O Brother, if we ponder each created thing, we shall witness a myriad perfect wisdoms and learn a myriad new and wondrous truths. One of the created phenomena is the dream. Behold how many secrets are deposited therein, how many wisdoms treasured up, how many worlds concealed. Observe, how thou art asleep in a dwelling, and its doors are barred; on a sudden thou finds thyself in a far-off city, which thou enters without moving thy feet or wearying thy body; without using thine eyes, thou sees; without taxing thine ears, thou hearest; without a tongue, thou speaks. And perchance when ten years are gone, thou wilt witness in the outer world the very things thou hast dreamed tonight.
Now there are many wisdoms to ponder in the dream, which none but the people of this Valley can comprehend in their true elements. First, what is this world, where without eye and ear and hand and tongue a man puts all of these to use? Second, how is it that in the outer world thou sees today the effect of a dream, when thou didst vision it in the world of sleep some ten years past? Consider the difference between these two worlds and the mysteries which they conceal, that thou mayest attain to divine confirmations and heavenly discoveries and enter the regions of holiness.
7.
The Valley of True Poverty and Absolute Nothingness
This station is the dying from self and the living in God, the being poor in self and rich in the Desired One. Poverty as here referred to signifies being poor in the things of the created world, rich in the things of God's world. For when the true lover and devoted friend reaches to the presence of the Beloved, the sparkling beauty of the Loved One and the fire of the lover's heart will kindle a blaze and burn away all veils and wrappings. Yea, all he has, from heart to skin, will be set aflame, so that nothing will remain save the Friend.
This state is that poverty of which it is said, "Poverty is My glory." [Muhammad]
This is the plane whereon the vestiges of all things are destroyed in the traveler, and on the horizon of eternity the Divine Face rises out of the darkness, and the meaning of "All on the earth shall pass away, but the face of thy Lord...." [Qur'án 55:26, 27] is made manifest.
In this Valley, the wayfarer leaves behind him the stages of the "oneness of Being and Manifestation" and reaches a oneness that is sanctified above these two stations. Ecstasy alone can encompass this theme, not utterance nor argument; and whosoever has dwelt at this stage of the journey, or caught a breath from this garden land, knows whereof We speak.

In all these journeys the traveler must stray not the breadth of a hair from the "Law," for this is indeed the secret of the "Path" and the fruit of the Tree of "Truth"; and in all these stages he must cling to the robe of obedience to the commandments, and hold fast to the cord of shunning all forbidden things, that he may be nourished from the cup of the Law and informed of the mysteries of Truth.
If any of the utterances of this Servant may not be comprehended, or may lead to perturbation, the same must be inquired of again, that no doubt may linger, and the meaning be clear as the Face of the Beloved One shining from the "Glorious Station." These journeys have no visible ending in the world of time, but the severed wayfarer—if invisible confirmation descend upon him and the Guardian of the Cause assist him—may cross these seven stages in seven steps, nay rather in seven breaths, nay rather in a single breath, if God will and desire it. And this is of "His grace on such of His servants as He pleases." [Qur'án 2:84]

The Seven Valleys by Attar

"Seven Valleys of Love" from "The Conference of the Birds" (Manteq At-tair),  written by Farid al-Din 'Attar (1142-1220).

1
The Valley of the Quest
"When you enter the first valley, the Valley of the Quest, a hundred difficulties will assail you; you will undergo a hundred trials. There, the Parrot of heaven is no more than a fly. You will have to spend several years there, you will have to make great efforts, and to change your state. You will have to give up all that has seemed precious to you and regard as nothing all that you possess. When you are sure that you possess nothing, you still will have to detach yourself from all that exists. Your heart will then be saved from perdition and you will see the pure light of Divine Majesty and your real wishes will be multiplied to infinity. One who enters here will be filled with such longing that he will give himself up completely to the quest symbolized by this valley. He will ask of his cup-bearer a draught of wine, and he has drunk it nothing will matter except the pursuit of his true aim. Then he will no longer fear the dragons, the guardians of the door, which seek to devour him. When the door is opened and he enters, then dogma, belief and unbelief--all cease to exist."
2
The Valley of Love
The next valley is the Valley of Love. To enter it one must be a flaming fire--what shall I say? A man must himself be fire. The face of the lover must be inflamed, burning and impetuous as fire. True love knows no after-thoughts; with love, good and evil cease to exist.
"But as for you, the heedless and careless, this discourse will not touch you, your teeth will not even nibble at it. A loyal person stakes ready money, stakes his head even, to be united to his friend. Others content themselves with what they will do for you tomorrow. If he who sets out on this way will not engage himself wholly and completely he will never be free from the sadness and melancholy which weigh him down. Until the falcon reaches his aim he is agitated and distressed. If a fish is thrown onto the beach by the waves it struggles to get back into the water.
"In this valley, love is represented by fire, and reason by smoke. When love comes reason disappears. Reason cannot live with the folly of love; love gas nothing to do with human reason. If you possessed inner sight, the atoms of the visible world would be manifested to you. But if you look at things with the eye of ordinary reason you will never understand how necessary it is to love. Only a man who has been tested and is free can feel this. He who undertakes this journey should have a thousand hearts so that he can sacrifice one at every moment."
3
The Valley of Understanding
"After the valley of which I have spoken, there comes another--the Valley Understanding, which has neither beginning nor end. No way is equal to this way, and the distance to be traveled to cross it is beyond reckoning.
"Understanding, for each traveler, is enduring; but knowledge is temporary. The soul, like the body, is in a state of progress or decline; and the Spiritual Way reveals itself only in the degree to which the traveler has overcome his faults and weaknesses, his sleep and his inertia, and each will approach nearer to his aim according to his effort. Even if a gnat were to fly with all its might could it equal the speed of the wind? There are different ways of crossing this Valley, and all birds do not fly alike. Understanding can be arrived at variously--some have found the Mihrab, others the idol. When the sun of understanding brightens this road each receives light according to his merit and he finds the degree assigned to him in the understanding of truth. When the mystery of the essence of beings reveals itself clearly to him the furnace of this world becomes a garden of flowers. He who is striving will be able to see the almond in its hard shell. He will no longer be pre-occupied with himself, but will look up at the face of his friend. In each atom he will see the whole; he will ponder over thousands of bright secrets.
"But, how many have lost their way in this search for one who has found the mysteries! It is necessary to have a deep and lasting wish to become as we ought to be in order to cross this difficult valley. Once you have tasted the secrets you will have a real wish to understand them. But, whatever you may attain, never forget the words of the Koran, "Is there anything more?"
"As for you who are asleep (and I cannot commend you for this), why not put on mourning? You, who have not seen the beauty of your friend, get up and search! How long will you stay as you are, like a donkey without a halter!"
4
The Valley of Independence and Detachment
"The there comes the valley where there is neither the desire to possess nor the wish to discover. In this state of the soul a cold wind blows, so violent that in a moment it devastates an immense space; the seven oceans are no more than a pool, the seven planets a mere sparkle, the seven heavens a corpse, the seven hells broken ice. Then, an astonishing thing, beyond reason! An ant has the strength of a hundred elephants, and a hundred caravans perish while a rook is filling his crop.
"In order that Adam might receive the celestial light, hosts of green-clad angels were consumed by sorrow. So that Noah might become a carpenter of God and build the ark, thousands of creatures perished in the waters. Myriads of gnats fell on the army of Abrahah so that that king would be overthrown. Thousands of the first-born died so that Moses might see God. Thousands of people took to the Christian girdles so that Christ could possess the secret of God. Thousands of hearts and souls were pillaged so that Muhammad might ascend for one night to heaven. In this Valley nothing old or new has value; you can act or not act. If you saw a whole world burning until hearts were only shish kabab, it would be only a dream compared to reality. If myriads of souls were to fall into this boundless ocean it would be as a drop of dew. If heaven and earth were to burst into minute particles it would be no more than a leaf falling from a tree; and if everything were to be annihilated, from the fish to the moon, would there be found in the depths of a pit the leg of a lame ant? If there remain no trace of either of men or jinn, the secret of a drop of water from which all has been formed is still to be pondered over."
5
The Valley of Unity
"You will next have to cross the Valley of unity. In this valley everything is broken in pieces and then unified. All who raise their heads here raise them from the same collar. Although you seem to see many beings, in reality there is only one--all make one which is complete in its unity. Again, that which you see as a unity is not different from that which appears in numbers. And as the Being of whom I speak is beyond unity and numbering, cease to think of eternity as before and after, and since these two eternities have vanished, cease to speak of them. When all that is visible is reduced to nothing, what is there left to contemplate?"
6
The Valley of Astonishment and Bewilderment
"After the Valley of Unity comes the Valley of Astonishment and Bewilderment, where one is a prey to sadness and dejection. There sighs are like swords, and each breath a bitter sight; there, is sorrow and lamentation, and a burning eagerness. It is at once day and night. There, is fire, yet a man is depressed and despondent. How, in his bewilderment, shall he continue his way? But he who has achieved unity forgets all and forgets himself. If he is asked: "Are you, or are you not? Have you or have you not the feeling of existence? Are you in the middle or on the border? Are you mortal or immortal?" he will reply with certainty: "I know nothing, I understand nothing, I am unaware of myself. I am in love, but with whom I do not know. My heart is at the same time both full and empty of love."
7
The Valley of Deprivation and Death
"Last of all comes the Valley of Deprivation and Death, which is almost impossible to describe. The essence of the Valley is forgetfulness, dumbness and distraction; the thousand shadows which surround you disappear in a single ray of the celestial sun. When the ocean of immensity begins to heave, the pattern on its surface loses its form; and this pattern is no other than the world present and the world to come. Whoever declares that he does not exist acquires great merit. The drop that becomes part of this great ocean abides there for ever and in peace. In this calm sea, a man, at first, experiences only humiliation and overthrow; but when he emerges from this state he will understand it as creation, and many secrets will be revealed to him.
"Many beings have missed taking the first step and so have not been able to take the second--they can only be compared to minerals. When aloe wood and thorns are reduced to ashes they both look alike--but their quality is different. An impure object dropped into rose-water remains impure because of its innate qualities; but a pure object dropped into the ocean will lose its specific existence and will participate in the ocean and in its movement. In ceasing to exist separately it retains its beauty. It exists and non-exists. How can this be? The mind cannot conceive it."

Translated by C. S. Nott

Dance, Snake, Dance!

Poem by Pampattic Siddhar, a mystic tamil saint of 14th or 15th century. His name means "The Siddha with the Dancing Snake."

Make the horse called mind a mount,

Insert the bit called intellect in its mouth,

Mount gracefully into the saddle called anger,

Ride to the Clear place and

Dance Snake Dance!

We placed our feet on the sandals of desire

And stamped to ruins the thorny forest of vanity;

We kindled a fire in the grass of evil traits

And transcended time, so 

Dance Snake Dance!

In the mountain called eternity we stood fast;

We accomplished whatever we thought; were purified;

Truthfully, our body won't be destroyed;

We'll even live forever, so 

Dance Snake Dance!

---translation by David C. Buck

Unlearning

By Hazrat Inayat Khan (1882 - 1927)

Learning is one thing; and unlearning is another.
The process of spiritual attainment is through unlearning....
Spiritual attainment, from beginning to end, is unlearning what one has learnt.
But how does one unlearn?
One can do it by becoming wiser.
The more wise one becomes, the more one is able to contradict one's own ideas.
In the wisest person there is willingness to submit to others.
And the most foolish person is always ready to stand firm to support his own ideas.
The reason is that the wise person can easily give up his thought; the foolish holds on to it. That is why he does not become wise because he sticks to his own ideas; that is why he does not progress.
Now you may ask: Is this unlearning forgetting all that one learns? Not at all; that is not necessary. This unlearning is to be able to say with reason, with logic, the contrary to what you know. When you are accustomed to say, This is wrong, this is right, this is good and this is bad, this is greater and this is small, this is higher and this is lower, this is spiritual and this is material. If you can use the opposite words for each with reason and with logic, naturally you have unlearned what you had once learned. It is after this that the realization of truth begins, because then the mind is not fixed. And it is then that one has become alive, for the soul has been born.
[...]
What one learns in life is most useful after one has attained spiritual realization, in order to express it, but it can only be a hindrance in progress in the spiritual path unless one knows how to unlearn...
Unlearning is looking at things from an opposite point of view, seeing things from another angle as clearly as one is able to see from the angle from which one is used to looking at them. It is this experience that leads one to perfection.

12 Names of Sri Varahi

The twelve names of Sri Varahi are:
1. Panchami - The fifth Devi, the fifth of the eight matrikas, also She is the power behind Sadashiva as his Anugraha Shakti.
2. Dandhanatha - Commander in chief of the armed forces of Sri Lalita.
3. Sangyetha - Secret coded.
4. Samayeshwari - Goddess of the path where there are rules and restrictions.
5. Samaya sangyetha or Samayasanketa - Secret code in the Puja path, since She confers on us the understanding the meaning and the philosophy behind every act in the puja .
6. Varahi - The Divine power behind the Varaha avatar of Sri Vishnu.
7. Pothrini - Boar-faced. Since boar has an ability to float and swim in waters, she has the ability to keep her devotees afloat and steer them in the world.
8. Shivaa - Auspicious.
9. Varthali - Goddess of speech.
10. Mahasena - Having great army.
11. Agnachakreshwari - Goddess of the ajna cakra.
12. Arigni  - The remover of the enemies and upholder of rules.

Om Sri Maha Panchami
Om Sri Dhandanadha
Om Sri Sangetha
Om Sri Samayeshwari
Om Sri Samaya Sangetha
Om Sri Varahi
Om Sri Pothrini
 Om Sri Shiva
Om Sri Varthali
Om Sri Mahasena
Om Sri Aaagnya Chakreswari
Om Sri Arigni

 Om Sri Naarayani Namosthuthe

KamakaliKhanda Trailokya Mohana Kavacham

From Mahākālasaṁhitā - kāmakalākālīkhaṇḍaḥ
Trilokyamohanakavaca upadeśaḥ

asya śrī trailokayamohana rahasya kavacasya ।

tripurāri ṛṣiḥ - virāṭ chandaḥ - bhagavati kāmakalākālī devatā ।
phreṁ bījaṁ - yoginī śaktiḥ - klīṁ kīlakaṁ - ḍākini tattvaṁ
bhgāvatī śrī kāmakalākālī anugraha prasāda sidhyarte jape viniyogaḥ ||

om aiṁ śrīṁ klīṁ śiraḥ pātu phreṁ hrīṁ chrīṁ madanāturā |
strīṁ hrūṁ kṣauṁ hrīṁ laṁ lalāṭaṁ pātu khphreṁ krauṁ karālinī
āṁ hauṁ phroṁ kṣūm mukhaṁ pātu klūṁ ḍraṁ thrauṁ caṇḍanāyikā |
hūṁ traiṁ clūṁ mauḥ pātu dṛśau prīṁ dhrīṁ kṣrīṁ jagadāmbikā ||2

krūṁ khrūṁ ghrīṁ clīṁ pātu karṇau jraṁ plaiṁ ruḥ sauṁ sureśvarī | gaṁ prāṁ dhrīṁ thrīṁ hanū pātu aṁ āṁ iṁ īṁ śmaśāninī ||3

jūṁ ḍuṁ aiṁ auṁ bhruvau pātu kaṁ khaṁ gaṁ ghaṁ pramāthinī | caṁ chaṁ jaṁ jhaṁ pātu nāsāṁ ṭaṁ ṭhaṁ ḍaṁ ḍhaṁ bhagākulā||4

taṁ thaṁ daṁ dhaṁ pātvadharamoṣṭhaṁ paṁ phaṁ ratipriyā |
baṁ bhaṁ yaṁ raṁ pātu dantān laṁ vaṁ śaṁ saṁ caṁ kālikā ||

haṁ kṣaṁ kṣaṁ haṁ pātu jihvāṁ saṁ śaṁ vaṁ laṁ ratākulā |
vaṁ yaṁ bhaṁ vaṁ caṁ cibukaṁ pātu phaṁ paṁ maheśvarī ||

dhaṁ daṁ thaṁ taṁ pātu kaṇṭhaṁ ḍhaṁ ḍaṁ ṭhaṁ ṭaṁ bhagapriyā |
jhaṁ jaṁ chaṁ caṁ pātu kukṣau ghaṁ gaṁ khaṁ kaṁ mahājaṭā ||7

hsauḥ hskhphraiṁ pātu bhujau kṣmūṁ mraiṁ madanamālinī |
ṅāṁ ñīṁ ṇūṁ rakṣatājjatrū naiṁ mauṁ raktāsavonmadā || (8)

hrāṁ hrīṁ hrūṁ pātu kakṣau meṁ hraiṁ hrauṁ nidhuvanapriyā |
klāṁ klīṁ klūṁ pātu hṛdayaṁ klaiṁ klauṁ muṇḍāvataṁsikā ||9

śrāṁ śrīṁ śrūṁ rakṣatu karau śraiṁ śrauṁ phetkārarāviṇī |
klāṁ klīṁ klūṁ aṅgulīḥ pātu klaiṁ klauṁ ca nāravāhinī ||10

crāṁ crīṁ crūṁ pātu jaṭharaṁ craiṁ crauṁ saṁhārarūpiṇī |
chrāṁ chrīṁ chrūṁ rakṣatānnābhiṁ chraiṁ chrauṁ siddhakarālinī

strāṁ strīṁ strūṁ rakṣatāt pārśvau straiṁ strauṁ nirvāṇadāyinī |
phrāṁ phrīṁ phrūṁ rakṣatāt pṛṣṭhaṁ phraiṁ phrauṁ jñānaprakāśinī ||12

kṣāṁ kṣīṁ kṣūṁ rakṣat kaṭiṁ kṣaiṁ kṣauṁ nṛmuṇḍamālinī |
glāṁ glīṁ glūṁ rakṣatādūrū glaiṁ glauṁ vijayadāyinī ||13

blāṁ blīṁ blūṁ jānunī pātu blaiṁ blauṁ mahiṣamardinī |
prāṁ prīṁ prūṁ rakṣatājjaṅghe praiṁ prauṁ mṛtyuvināśinī ||14

thrāṁ thrīṁ thrūṁ caraṇau pātu thraiṁ thrauṁ saṁsāratāriṇī |
om phreṁ siddhvikarālī hrīṁ chrīṁ hraṁ strīṁ phreṁ namaḥ ||15

sarvasandhiṣu sarvāṅgaṁ guhyakālī sadāvatu |
om phreṁ siddhviṁ hskhaphreṁ hsaphreṁ khphreṁ
karāli khphreṁ hskhphreṁ hsphreṁ phreṁ om svāhā ||16

rakṣatād ghoracāmuṇḍā tu kalevaraṁ vahakṣamalavarayūṁ |
avyāt sadā bhadrakālī prāṇānekādaśendriyān ||

hrīṁ śrīṁ om khphreṁ hskhphreṁ hakṣamlabrayūṁ nkṣrīṁ najcrīṁ strīṁ chrīṁ khphreṁ ṭhrīṁ dhrīṁ namaḥ |
yatrānukttasthalaṁ dehe yāvattatra ca tiṣṭhati ||18

uktaṁ vā'pyathavānuktaṁ karāladaśanāvatu om aiṁ hrīṁ śrīṁ klīṁ hūṁ strīṁ dhrīṁ phreṁ kṣūṁ kśauṁ
krauṁ glūṁ khphreṁ prīṁ ṭhrīṁ thrīṁ ṭraiṁ blauṁ phaṭ namaḥ svāhā ||19

sarvamāpādakeśāgraṁ kālī kāmakalāvatu ||

Chinnamasta Sahasranama Stotram

shrIchchhinnamastAsahasranAmastotraM

shrIgaNeshAya namaH |

shrIdevyuvAcha |
devadeva mahAdeva sarvashAstravidA.nvara |
kR^ipAM kuru jagannAtha kathayasva mama prabho || 1||
prachaNDachaNDikA devI sarvalokahitaiShiNI |
tasyAshcha kathitaM sarvaM stavaM cha kavachAdikam || 2||
idAnIM chhinnamastAyA nAmnAM sAhasrakaM shubham |
tvaM prakAshaya me deva kR^ipayA bhaktavatsala || 3||
shrIshiva uvAcha |
shrR^iNu devi pravakShyAmi chchhinnAyAH sumanoharam |
gopanIyaM prayatnena yadIchchhedAtmano hitam || 4||
na vaktavyaM cha kutrApi prANaiH kaNThagatairapi |
tachchhR^iNuShva maheshAni sarvaM tatkathayAmi te || 5||
vinA pUjAM vinA dhyAnaM vinA jApyena siddhyati |
vinA dhyAnaM tathA devi vinA bhUtAdishodhanam || 6||
paThanAdeva siddhiH syAtsatyaM satyaM varAnane |
purA kailAsashikhare sarvadevasabhAlaye || 7||
paripaprachchha kathitaM tathA shrR^iNu varAnane |
OM asya shrIprachaNDachaNDikAsahasranAmastotrasya bhairava R^iShiH \,
samrAT chhandaH \, prachaNDachaNDikA devatA \,
dharmArthakAmamokShArthe pAThe viniyogaH || 8||
OM prachaNDachaNDikA chaNDA chaNDadaityavinAshinI |
chAmuNDA cha sachaNDA cha chapalA chArudehinI || 9||
lalajihvA chaladraktA chAruchandranibhAnanA |
chakorAkShI chaNDanAdA cha~nchalA cha manonmadA || 10||
chetanA chitisa.nsthA cha chitkalA j~nAnarUpiNI |
mahAbhaya~NkarI devI varadAbhayadhAriNI || 11||
bhavADhyA bhavarUpA cha bhavabandhavimochinI |
bhavAnI bhuvaneshI cha bhavasa.nsAratAriNI || 12||
bhavAbdhirbhavamokShA cha bhavabandhavighAtinI |
bhAgIrathI bhagasthA cha bhAgyabhogapradAyinI || 13||
kamalA kAmadA durgA durgabandhavimochinI |
durddarshanA durgarUpA durj~neyA durganAshinI || 14||
dInaduHkhaharA nityA nityashokavinAshinI |
nityAnandamayA devI nityaM kalyANakAriNI || 15||
sarvArthasAdhanakarI sarvasiddhisvarUpiNI |
sarvakShobhaNashaktishcha sarvavidrAviNI parA || 16||
sarvara~njanashaktishcha sarvonmAdasvarUpiNI |
sarvadA siddhidAtrI cha siddhavidyAsvarUpiNI || 17||
sakalA niShkalA siddhA kalAtItA kalAmayI |
kulaj~nA kularUpA cha chakShurAnandadAyinI || 18||
kulInA sAmarUpA cha kAmarUpA manoharA |
kamalasthA ka~njamukhI ku~njareshvaragAminI || 19||
kularUpA koTarAkShI kamalaishvaryadAyinI |
kuntI kakudminI kullA kurukullA karAlikA || 20||
kAmeshvarI kAmamAtA kAmatApavimochinI |
kAmarUpA kAmasatvA kAmakautukakAriNI || 21||
kAruNyahR^idayA krIMkrIMmantrarUpA cha koTarA |
kaumodakI kumudinI kaivalyA kulavAsinI || 22||
keshavI keshavArAdhyA keshidaityaniShUdinI |
kleshahA klesharahitA kleshasa~NghavinAshinI || 23||
karAlI cha karAlAsyA karAlAsuranAshinI |
karAlacharmAsidharA karAlakalanAshinI || 24||
ka~NkinI ka~NkaniratA kapAlavaradhAriNI |
khaDgahastA trinetrA cha khaNDamuNDAsidhAriNI || 25||
khalahA khalahantrI cha kSharantI khagatA sadA |
ga~NgAgautamapUjyA cha gaurI gandharvavAsinI || 26||
gandharvA gagaNArAdhyA gaNA gandharvasevitA |
gaNatkAragaNA devI nirguNA cha guNAtmikA || 27||
guNatA guNadAtrI cha guNagauravadAyinI |
gaNeshamAtA gambhIrA gagaNA jyotikAriNI || 28||
gaurA~NgI cha gayA gamyA gautamasthAnavAsinI |
gadAdharapriyA j~neyA j~nAnagamyA guheshvarI || 29||
gAyatrI cha guNavatI guNAtItA guNeshvarI |
gaNeshajananI devI gaNeshavaradAyinI || 30||
gaNAdhyakShanutA nityA gaNAdhyakShaprapUjitA |
girIsharamaNI devI girIshaparivanditA || 31||
gatidA gatihA gItA gautamI gurusevitA |
gurupUjyA guruyutA gurusevanatatparA || 32||
gandhadvArA cha gandhADhyA gandhAtmA gandhakAriNI |
gIrvANapatisampUjyA gIrvANapatituShTidA || 33||
gIrvANAdhisharamaNI gIrvANAdhishavanditA |
gIrvANAdhishasa.nsevyA gIrvANAdhishaharShadA || 34||
gAnashaktirgAnagamyA gAnashaktipradAyinI |
gAnavidyA gAnasiddhA gAnasantuShTamAnasA || 35||
gAnAtItA gAnagItA gAnaharShaprapUritA |
gandharvapatisa.nhR^iShTA gandharvaguNamaNDitA || 36||
gandharvagaNasa.nsevyA gandharvagaNamadhyagA |
gandharvagaNakushalA gandharvagaNapUjitA || 37||
gandharvagaNaniratA gandharvagaNabhUShitA |
ghargharA ghorarUpA cha ghoraghurghuranAdinI || 38||
gharmabindusamudbhUtA gharmabindusvarUpiNI |
ghaNTAravA ghanaravA ghanarUpA ghanodarI || 39||
ghorasatvA cha ghanadA ghaNTAnAdavinodanI |
ghorachANDAlinI ghorA ghorachaNDavinAshinI || 40||
ghoradAnavadamanI ghoradAnavanAshinI |
ghorakarmAdirahitA ghorakarmaniShevitA || 41||
ghoratatvamayI devI ghoratatvavimochanI |
ghorakarmAdirahitA ghorakarmAdipUritA || 42||
ghorakarmAdiniratA ghorakarmapravarddhinI |
ghorabhUtapramathinI ghoravetAlanAshinI || 43||
ghoradAvAgnidamanI ghorashatruniShUdinI |
ghoramantrayutA chaiva ghoramantraprapUjitA || 44||
ghoramantramanobhij~nA ghoramantraphalapradA |
ghoramantranidhishchaiva ghoramantrakR^itAspadA || 45||
ghoramantreshvarI devI ghoramantrArthamAnasA |
ghoramantrArthatatvaj~nA ghoramantrArthapAragA || 46||
ghoramantrArthavibhavA ghoramantrArthabodhinI |
ghoramantrArthanichayA ghoramantrArthajanmabhUH || 47||
ghoramantrajaparatA ghoramantrajapodyatA |
~NakAravarNAnilayA ~NakArAkSharamaNDitA || 48||
~NakArApararUpA ~NakArAkShararUpiNI |
chitrarUpA chitranADI chArukeshI chayaprabhA || 49||
cha~nchalA cha~nchalAkArA chArurUpA cha chaNDikA |
chaturvedamayI chaNDA chaNDAlagaNamaNDitA || 50||
chANDAlachchhedinI chaNDataponirmUlakAriNI |
chaturbhUjA chaNDarUpA chaNDamuNDavinAshinI || 51||
chandrikA chandrakIrtishcha chandrakAntistathaiva cha |
chandrAsyA chandrarUpA cha chandramaulisvarUpiNI || 52||
chandramaulipriyA chandramaulisantuShTamAnasA |
chakorabandhuramaNI chakorabandhupUjitA || 53||
chakra{}rUpA chakramayI chakrAkArasvarUpiNI |
chakrapANipriyA chakrapANiprItidAyinI || 54||
chakrapANirasAbhij~nA chakrapANivarapradA |
chakrapANivaronmattA chakrapANisvarUpiNI || 55||
chakrapANishvarI nityaM chakrapANinamaskR^itA |
chakrapANisamudbhUtA chakrapANiguNAspadA || 56||
chandrAvalI chandravatI chandrakoTisamaprabhA |
chandanArchitapAdAbjA chandanAnvitamastakA || 57||
chArukIrtishchArunetrA chAruchandravibhUShaNA |
chArubhUShA chAruveShA chAruveShapradAyinI || 58||
chArubhUShAbhUShitA~NgI chaturvaktravarapradA |
chaturvaktrasamArAdhyA chaturvaktrasamAshritA || 59||
chaturvaktrachaturvAhA chaturthI cha chaturdashI |
chitrA charmaNvatI chaitrI chandrabhAgA cha champakA || 60||
chaturddashayamAkArA chaturdashayamAnugA |
chaturdashayamaprItA chaturdashayamapriyA || 61||
chhalasthA chchhidrarUpA cha chchhadmadA chchhadmarAjikA |
chhinnamastA tathA chchhinnA chchhinnamuNDavidhAriNI || 62||
jayadA jayarUpA cha jayantI jayamohinI |
jayA jIvanasa.nsthA cha jAlandharanivAsinI || 63||
jvAlAmukhI jvAladAtrI jAjvalyadahanopamA |
jagadvandyA jagatpUjyA jagattrANaparAyaNA || 64||
jagatI jagatAdhArA janmamR^ityujarApahA |
jananI janmabhUmishchajanmadA jayashAlinI || 65||
jvararogaharA jvAlA jvAlAmAlAprapUritA |
jambhArAtIshvarI jambhArAtivaibhavakAriNI || 66||
jambhArAtistutA jambhArAtishatruniShUdinI |
jayadurgA jayArAdhyA jayakAlI jayeshvarI || 67||
jayatArA jayAtItA jayasha~NkaravallabhA |
jayadA jahnutanayA jaladhitrAsakAriNI || 68||
jaladhivyAdhidamanI jaladhijvaranAshinI |
ja~NgameshI jADyaharA jADyasa~NghanivAriNI || 69||
jADyagrastajanAtItA jADyaroganivAriNI |
janmadAtrI janmahartrI jayaghoShasamanvitA || 70||
japayogasamAyuktA japayogavinodinI |
japayogapriyA jApyA japAtItA jayasvanA || 71||
jAyAbhAvasthitA jAyA jAyAbhAvaprapUraNI |
japAkusumasa~NkAshA japAkusumapUjitA || 72||
japAkusumasamprItA japAkusumamaNDitA |
japAkusumavadbhAsA japAkusumarUpiNI || 73||
jamadagnisvarUpA cha jAnakI janakAtmajA |
jha~njhAvAtapramuktA~NgI jhorajha~NkAravAsinI || 74||
jha~NkArakAriNI jha~njhAvAtarUpA cha jha~NkarI |
~nakArANusvarUpA cha TanaTa~NkAranAdinI || 75||
Ta~NkArI TakuvANI cha ThakArAkShararUpiNI |
DiNDimA cha tathA DimbhA DiNDuDiNDimanAdinI || 76||
DhakkAmayI DhilamayI nR^ityashabdA vilAsinI |
DhakkA DhakkeshvarI DhakkAshabdarUpA tathaiva cha || 77||
DhakkAnAdapriyA DhakkAnAdasantuShTamAnasA |
Na~NkArA NAkSharamayI NAkSharAdisvarUpiNI || 78||
tripurA tripuramayI chaiva trishaktistriguNAtmikA |
tAmasI cha trilokeshI tripurA cha trayIshvarI || 79||
trividyA cha trirUpA cha trinetrA cha trirUpiNI |
tAriNI taralA tArA tArakAriprapUjitA || 80||
tArakArisamArAdhyA tArakArivarapradA |
tArakAriprasUstanvI taruNI taralaprabhA || 81||
trirUpA cha tripuragA trishUlavaradhAriNI |
trishUlinI tantramayI tantrashAstravishAradA || 82||
tantrarUpA tapomUrtistantramantrasvarUpiNI |
taDittaDillatAkArA tatvaj~nAnapradAyinI || 83||
tatvaj~nAneshvarI devI tatvaj~nAnaprabodhinI |
trayImayI trayIsevyA tryakSharI tryakShareshvarI || 84||
tApavidhva.nsinI tApasa~NghanirmUlakAriNI |
trAsakartrI trAsahartrI trAsadAtrI cha trAsahA || 85||
tithIshA tithirUpA cha tithisthA tithipUjitA |
tilottamA cha tiladA tilapritA tileshvarI || 86||
triguNA triguNAkArA tripurI tripurAtmikA |
trikuTA trikuTAkArA trikuTAchalamadhyagA || 87||
trijaTA cha trinetrA cha trinetravarasundarI |
tR^itIyA cha trivarShA cha trividhA trimateshvarI || 88||
trikoNasthA trikoNeshI trikoNayantramadhyagA |
trisandhyA cha trisandhyArchyA tripadA tripadAspadA || 89||
sthAnasthitA sthalasthA cha dhanyasthalanivAsinI |
thakArAkShararUpA cha sthalarUpA tathaiva cha || 90||
sthUlahastA tathA sthUlA sthairyarUpaprakAshinI |
durgA durgArtihantrI cha durgabandhavimochinI || 91||
devI dAnavasa.nhantrI danujyeShThaniShUdinI |
dArApatyapradA nityA sha~NkarArddhA~NgadhAriNI || 92||
divyA~NgI devamAtA cha devaduShTavinAshinI |
dInaduHkhaharA dInatApanirmUlakAriNI || 93||
dInamAtA dInasevyA dInadambhavinAshinI |
danujadhva.nsinI devI devakI devavallabhA || 94||
dAnavAripriyA dIrghA dAnavAriprapUjitA |
dIrghasvarA dIrghatanurddIrghadurgatinAshinI || 95||
dIrghanetrA dIrghachakShurddIrghakeshI digambarA |
digambarapriyA dAntA digambarasvarUpiNI || 96||
duHkhahInA duHkhaharA duHkhasAgaratAriNI |
duHkhadAridryashamanI duHkhadAridryakAriNI || 97||
duHkhadA dussahA duShTakhaNDanaikasvarUpiNI |
devavAmA devasevyA devashaktipradAyinI || 98||
dAminI dAminIprItA dAminIshatasundarI |
dAminIshatasa.nsevyA dAminIdAmabhUShitA || 99||
devatAbhAvasantuShTA devatAshatamadhyagA |
dayArddarA cha dayArUpA dayAdAnaparAyaNA || 100||
dayAshIlA dayAsArA dayAsAgarasa.nsthitA |
dashavidyAtmikA devI dashavidyAsvarUpiNI || 101||
dharaNI dhanadA dhAtrI dhanyA dhanyaparA shivA |
dharmmarUpA dhaniShThA cha dheyA cha dhIragocharA || 102||
dharmmarAjeshvarI dharmmakarmmarUpA dhaneshvarI |
dhanurvidyA dhanurgamyA dhanurddharavarapradA || 103||
dharmmashIlA dharmmalIlA dharmmakarmmavivarjitA |
dharmmadA dharmmaniratA dharmmapAkhaNDakhaNDinI || 104||
dharmmeshI dharmmarUpA cha dharmmarAjavarapradA |
dharmmiNI dharmmagehasthA dharmmAdharmmasvarUpiNI || 105||
dhanadA dhanadaprItA dhanadhAnyasamR^iddhidA |
dhanadhAnyasamR^iddhisthA dhanadhAnyavinAshinI || 106||
dharmmaniShThA dharmmadhIrA dharmmamArgaratA sadA |
dharmmabIjakR^itasthAnA dharmmabIjasurakShiNI || 107||
dharmmabIjeshvarI dharmmabIjarUpA cha dharmmagA |
dharmmabIjasamudbhUtA dharmmabIjasamAshritA || 108||
dharAdharapatiprANA dharAdharapatistutA |
dharAdharendratanujA dharAdharendravanditA || 109||
dharAdharendragehasthA dharAdharendrapAlinI |
dharAdharendrasarvArtinAshinI dharmmapAlinI || 110||
navInA nirmmalA nityA nAgarAjaprapUjitA |
nAgeshvarI nAgamAtA nAgakanyA cha nagnikA || 111||
nirlepA nirvikalpA cha nirlomA nirupadravA |
nirAhArA nirAkArA nira~njanasvarUpiNI || 112||
nAginI nAgavibhavA nAgarAjaparistutA |
nAgarAjaguNaj~nA cha nAgarAjasukhapradA || 113||
nAgalokagatA nityaM nAgalokanivAsinI |
nAgalokeshvarI nAgabhAginI nAgapUjitA || 114||
nAgamadhyasthitA nAgamohasa.nkShobhadAyinI |
nR^ityapriyA nR^ityavatI nR^ityagItaparAyaNA || 115||
nR^ityeshvarI nartakI cha nR^ityarUpA nirAshrayA |
nArAyaNI narendrasthA naramuNDAsthimAlinI || 116||
naramA.nsapriyA nityA nararaktapriyA sadA |
nararAjeshvarI nArIrUpA nArIsvarUpiNI || 117||
nArIgaNArchitA nArImadhyagA nUtanAmbarA |
narmadA cha nadIrUpA nadIsa~Ngamasa.nsthitA || 118||
narmadeshvarasamprItA narmadeshvararUpiNI |
padmAvatI padmamukhI padmaki~njalkavAsinI || 119||
paTTavastraparIdhAnA padmarAgavibhUShitA |
paramA prItidA nityaM pretAsananivAsinI || 120||
paripUrNarasonmattA premavihvalavallabhA |
pavitrAsavaniShpUtA preyasI paramAtmikA || 121||
priyavrataparA nityaM paramapremadAyinI |
puShpapriyA padmakoshA padmadharmmanivAsinI || 122||
phetkAriNI tantrarUpA pherupheravanAdinI |
va.nshinI va.nsharUpA cha bagalA vAmarUpiNI || 123||
vA~NmayI vasudhA dhR^iShyA vAgbhavAkhyA varA narA |
buddhidA buddhirUpA cha vidyA vAdasvarUpiNI || 124||
bAlA vR^iddhamayIrUpA vANI vAkyanivAsinI |
varuNA vAgvatI vIrA vIrabhUShaNabhUShitA || 125||
vIrabhadrArchitapadA vIrabhadraprasUrapi |
vedamArgaratA vedamantrarUpA vaShaT priyA || 126||
vINAvAdyasamAyuktA vINAvAdyaparAyaNA |
vINAravA tathA vINAshabdarUpA cha vaiShNavI || 127||
vaiShNavAchAraniratA vaiShNavAchAratatparA |
viShNusevyA viShNupatnI viShNurUpA varAnanA || 128||
vishveshvarI vishvamAtA vishvanirmANakAriNI |
vishvarUpA cha vishveshI vishvasa.nhArakAriNI || 129||
bhairavI bhairavArAdhyA bhUtabhairavasevitA |
bhairaveshI tathA bhImA bhairaveshvaratuShTidA || 130||
bhairavAdhisharamaNI bhairavAdhishapAlinI |
bhImeshvarI bhImamAtA bhImashabdaparAyaNA || 131||
bhImarUpA cha bhImeshI bhImA bhImavarapradA |
bhImapUjitapAdAbjA bhImabhairavapAlinI || 132||
bhImAsuradhva.nsakarI bhImaduShTavinAshinI |
bhuvanA bhuvanArAdhyA bhavAnI bhUtidA sadA || 133||
bhayadA bhayahantrI cha abhayA bhayarUpiNI |
bhImanAdA vihvalA cha bhayabhItivinAshinI || 134||
mattA pramattarUpA cha madonmattasvarUpiNI |
mAnyA manoj~nA mAnA cha ma~NgalA cha manoharA || 135||
mAnanIyA mahApUjyA mahAmahiShamarddinI |
mahiShAsurahantrI cha mAta~NgI mayavAsinI || 136||
mAdhvI madhumayI mudrA mudrikA mantrarUpiNI |
mahAvishveshvarI dUtI maulichandraprakAshinI || 137||
yashaHsvarUpiNI devI yogamArgapradAyinI |
yoginI yogagamyA cha yAmyeshI yogarUpiNI || 138||
yaj~nA~NgI cha yogamayI japarUpA japAtmikA |
yugAkhyA cha yugAntA cha yonimaNDalavAsinI || 139||
ayonijA yoganidrA yogAnandapradAyinI |
ramA ratipriyA nityaM ratirAgavivarddhinI || 140||
ramaNI rAsasambhUtA ramyA rAsapriyA rasA |
raNotkaNThA raNasthA cha varA ra~NgapradAyinI || 141||
revatI raNajaitrI cha rasodbhUtA raNotsavA |
latA lAvaNyarUpA cha lavaNAbdhisvarUpiNI || 142||
lava~NgakusumArAdhyA lolajihvA cha lelihA |
vashinI vanasa.nsthA cha vanapuShpapriyA varA || 143||
prANeshvarI buddhirUpA buddhidAtrI budhAtmikA |
shamanI shvetavarNA cha shA~NkarI shivabhAShiNI || 144||
shyAmyarUpA shaktirUpA shaktibindunivAsinI |
sarveshvarI sarvadAtrI sarvamAtA cha sharvarI || 145||
shAmbhavI siddhidA siddhA suShumnA surabhAsinI |
sahasradalamadhyasthA sahasradalavarttinI || 146||
harapriyA haradhyeyA hU.NkArabIjarUpiNI |
la~NkeshvarI cha taralA lomamA.nsaprapUjitA || 147||
kShemyA kShemakarI kShAmA kShIrabindusvarUpiNI |
kShiptachittapradA nityaM kShaumavastravilAsinI || 148||
chhinnA cha chchhinnarUpA cha kShudhA kShautkArarUpiNI |
sarvavarNamayI devI sarvasampatpradAyinI || 149||
sarvasampatpradAtrI cha sampadApadvibhUShitA |
sattvarUpA cha sarvArthA sarvadevaprapUjitA || 150||
sarveshvarI sarvamAtA sarvaj~nA surasR^itmikA |
sindhurmandAkinI ga~NgA nadIsAgararUpiNI || 151||
sukeshI muktakeshI cha DAkinI varavarNinI |
j~nAnadA j~nAnagaganA somamaNDalavAsinI || 152||
AkAshanilayA nityA paramAkAsharUpiNI |
annapUrNA mahAnityA mahAdevarasodbhavA || 153||
ma~NgalA kAlikA chaNDA chaNDanAdAtibhIShaNA |
chaNDAsurasya mathinI chAmuNDA chapalAtmikA || 154||
chaNDI chAmarakeshI cha chalatkuNDaladhAriNI |
muNDamAlAdharA nityA khaNDamuNDavilAsinI || 155||
khaDgahastA muNDahastA varahastA varapradA |
asicharmadharA nityA pAshA~NkushadharA parA || 156||
shUlahastA shivahastA ghaNTAnAdavilAsinI |
dhanurbANadharA.a.adityA nAgahastA nagAtmajA || 157||
mahiShAsurahantrI cha raktabIjavinAshinI |
raktarUpA raktagA cha raktahastA bhayapradA || 158||
asitA cha dharmmadharA pAshA~NkushadharA parA |
dhanurbANadharA nityA dhUmralochananAshinI || 159||
parasthA devatAmUrtiH sharvANI shAradA parA |
nAnAvarNavibhUShA~NgI nAnArAgasamApinI || 160||
pashuvastraparIdhAnA puShpAyudhadharA parA |
muktara~njitamAlADhyA muktAhAravilAsinI || 161||
svarNakuNDalabhUShA cha svarNasi.nhAsanasthitA |
sundarA~NgI suvarNAbhA shAmbhavI shakaTAtmikA || 162||
sarvalokeshavidyA cha mohasammohakAriNI |
shreyasI sR^iShTirUpA cha chchhinnachchhadmamayI chchhalA || 163||
chhinnamuNDadharA nityA nityAnandavidhAyinI |
nandA pUrNA cha riktA cha tithayaH pUrNaShoDashI || 164||
kuhUH sa~NkrAntirUpA cha pa~nchaparvavilAsinI |
pa~nchabANadharA nityA pa~nchamaprItidA parA || 165||
pa~nchapatrAbhilAShA cha pa~nchAmR^itavilAsinI |
pa~nchAlI pa~nchamI devI pa~ncharaktaprasAriNI || 166||
pa~nchabANadharA nityA nityadAtrI dayAparA |
palalAdipriyA nityA.apashugamyA pareshitA || 167||
parA pararahasyA cha paramapremavihvalA |
kulinA keshimArgasthA kulamArgaprakAshinI || 168||
kulAkulasvarUpA cha kulArNavamayI kulA |
rukmA cha kAlarUpA cha kAlakampanakAriNI || 169||
vilAsarUpiNI bhadrA kulAkulanamaskR^itA |
kuberavittadhAtrI cha kumArajananI parA || 170||
kumArIrUpasa.nsthA cha kumArIpUjanAmbikA |
kura~NganayanA devI dineshAsyA.aparAjitA || 171||
kuNDalIkadalI senA kumArgarahitA varA |
anatarUpA.anantasthA AnandasindhuvAsinI || 172||
ilAsvarUpiNI devI iIbhedabhaya~NkarI |
iDA cha pi~NgalA nADI ikArAkShararUpiNI || 173||
umA chotpattirUpA cha uchchabhAvavinAshinI |
R^igvedA cha nirArAdhyA yajurvedaprapUjitA || 174||
sAmavedena sa~NgItA atharvavedabhAShiNI |
R^ikArarUpiNI R^ikShA nirakSharasvarUpiNI || 175||
ahidurgAsamAchArA ikArArNasvarUpiNI |
OMkArA praNavasthA cha OMkArAdisvarUpiNI || 176||
anulomavilomasthA thakAravarNasambhavA |
pa~nchAshadvarNabIjADhyA pa~nchAshanmuNDamAlikA || 177||
pratyekA dashasa.nkhyA cha ShoDashI chchhinnamastakA |
ShaDa~NgayuvatIpUjyA ShaDa~NgarUpavarjitA || 178||
ShaDvaktrasa.nshritA nityA vishveshI khaDgadAlayA |
mAlAmantramayI mantrajapamAtA madAlasA || 179||
sarvavishveshvarI shaktiH sarvAnandapradAyinI |
iti shrIchchhinnamastAyA nAmasahasramuttamam || 180||
pUjAkrameNa kathitaM sAdhakAnAM sukhAvaham |
gopanIyaM gopanIyaM gopanIyaM na sa.nshayaH || 181||
arddharAtre muktakesho bhaktiyukto bhavennaraH |
japitvA pUjayitvA cha paThennAmasahasrakam || 182||
vidyAsiddhirbhavettasya ShaNmAsAbhyAsayogataH |
yena kena prakAreNa devIbhaktiparo bhavet || 183||
akhilAnstambhayellokA.nrAj~no.api mohayetsadA |
AkarShayeddevashaktiM mArayeddevi vidviSham || 184||
shatravo dAsatAM yAnti yAnti pApAni sa.nkShayam |
mR^ityushcha kShayatAM yAti paThanAdbhAShaNAtpriye || 185||
prashastAyAH prasAdena kiM na siddhyati bhUtale |
idaM rahasyaM paramaM paraM svastyayanaM mahat || 186||
dhR^itvA bAhau mahAsiddhiH prApyate nAtra sa.nshayaH |
anayA sadR^ishI vidyA vidyate na maheshvari || 187||
vAramekaM tu yo.adhIte sarvasiddhIshvaro bhavet |
kulavAre kulAShTamyAM kuhUsa~NkrAntiparvasu || 188||
yashchemaM paThate vidyAM tasya samyakphalaM shrR^iNu |
aShTottarashataM japtvA paThennAmasahasrakam || 189||
bhaktyA stutvA mahAdevi sarvapApAtpramuchyate |
sarvapApairvinirmuktaH sarvasiddhIshvaro bhavet || 190||
aShTamyAM vA nishIthe cha chatuShpathagato naraH |
mAShabhaktabaliM datvA paThennAmasahasrakam || 191||
sudarshavAmavedyAM tu mAsatrayavidhAnataH |
durjayaH kAmarUpashcha mahAbalaparAkramaH || 192||
kumArIpUjanaM nAma mantramAtraM paThennaraH |
etanmantrasya paThanAtsarvasiddhIshvaro bhavet || 193||
iti te kathitaM devi sarvasiddhiparaM naraH |
japtvA stutvA mahAdevIM sarvapApaiH pramuchyate || 194||
na prakAshyamidaM devi sarvadevanamaskR^itam |
idaM rahasyaM paramaM goptavyaM pashusa~NkaTe || 195||
iti sakalavibhUterhetubhUtaM prashastaM paThati
ya iha marttyashchhinnamastAstavaM cha |
dhanada iva dhanADhyo mAnanIyo nR^ipANAM sa bhavati
cha janAnAmAshrayaH siddhivettA || 196||

|| iti shrIvishvasAratantre shivapArvatIsa.nvAde shrIchchhinnamastAsahasranAmastotraM sampUrNam ||

Chinnamasta's 108 names

Bagalamukhi Shatanama Stotram

100 Names of Sri Bagalamukhi Devi

vagalAmukhyaH shatanAmastotram

auM vashinI vashapUjyA cha valikA vasudA vasuH |
vAgvAdinI vayorUpA balAbalavatI tathA ||
viShamA vikaTA vedhA vishAlA vimanA vidhiH |
vidyA cha vedarUpA cha bandhyA cha veshadhAriNI ||
veNI cha vikaTA veshyA nAnAvesha parichChadA |
vayo rUpA cha vRRiddhA vikalA vasumatIti cha ||
vagalA vAmanI devI viShNupUjyA vinodinI |
vaiShNavI shiShNa mAtA cha vArAhI brAhmaNI varA ||
valAvalavatI vAlA vidheshcha paripUjitA |
vishiShTA brahmapUjyA cha nAnAvesha vinodinI ||
vaikuNTharUpiNI brAhmI vidhipUjyA vidhuntudA |
vallabhA valarUpA cha asheSha valadhAriNI ||
vedaGYA vedamAtA cha vishAla nayanojjvalA |
vedamAtA vimAtA cha vedagarbhA vimokShaNI ||
virUpAkShI valA vAlI kRRiShNavimalarUpiNI |
vArAhI cha valAkA cha valino varNarUpiNo ||
gandhinI gandharUpA cha gayAga~NgAprabhA tathA |
govardhanI cha govindapUjitA cha gadAdharI ||
gahanA guhyarUpA cha gorUpA gokuleshvarI |
golokavAsinI chaiva nityA golokarUpiNI ||
garimA cha gariShThA nityA govardhanarUpiNI |
ga~NgAdharI cha govindA govindapUjitA gadA ||
gahanA guhyarUpA cha tathaiva gandharUpiNI |
gaNArhA gAnadAgAnarUpiNI gaNa mohinI ||
nIlamAlA manonmattA lalajihvA lalATinI |
AnandarUpiNI AdyA AchArya svAMshurUpiNI ||
mUrtishcha mukhyarUpA cha mahAmokShapradAyinI |
khelat kha~njagAmI cha khelA khalakhalA tathA ||
IshvarI IshvarArAdhyA akAra auM svarUpiNI |
varNA cha vagalAmukhyAH shatanAma itIritam ||

aShTottarashataM nAma yaH pathennityamuttamam |
sarvasiddhIshvaro bhUtvA devIputro bhavettusaH ||
trisandhyaM yaH pathennityaM tasya siddhiH prajAyate |
nAnyathA phalabhAgIsyAt kalpakoTishatairapi ||

iti shrIkAlIvilAsatantre shrIvagalAmukhyAH shatanAmastrotraM samAptam

No One Can Stop

No one can stop you - Mira set out in ecstasy.
Modesty, shame, family honour - all these I threw off my head.
Flinging away praise and blame, I took the narrow path of knowledge.
Tall the towers, red the windows - a formless bed is spread,
Auspicious the five-coloured necklace, made of flowers and buds,
Beautiful armlets and bracelets, vermillion in my hair parting,
The tray of remembrance in my hand - a beauty more true.
Mira sleeps on the bed of happiness - auspicious the hour today.
Rana, you go to your house - you and I cannot pull together.
No one can stop you - Mira set out in ecstasy.

By Mirabai

Main Sufi Hoon – I Am A Mystic

Singer: Abida Parveen
Musician: Ustaad Raees Khan
Title: Main Sufi Hoon – I Am A Mystic…

ho ji maula
O Master

‘aql fikr di ja nah kaayi
There is no place for wisdom or thought there

jitthe sirr wahdat subhaani hu
Where the Unity of the Divine is the secret - He!

nah utth mullaan panḍat joshi
Grand professors, priests, and astrologers have no use there

nah utth ‘ilm qur’aani hu
And bookish knowledge of scripture has no worth – He!

jadd ahmad ahad wikhaali ditta
With the veil of "m" removed, when "Ahmad" was revealed as "Ahad" (one with God)

taan kull hoye faani hu
Then all creation merged with the Reality of Him – He!

‘ilm tamaam keetoone haasil baahu
You've acquired all kinds of knowledge, Sultan Bahu

ṭhap kitaabaan asmaani hu
Now shut the holy books and put them away

main sufi hoon sarmastah
I am an ecstatic mystic

mera kaun pichhaane rastah
Who can trace the path of my inward journey?

main sufi hoon sarmastah
I am an ecstatic mystic

mera kaun pichhaane rastah
Who can trace the path of my inward journey?

main sufi hoon sarmastah
I am an ecstatic mystic

main sufi hoon
I am a mystic...

maula
Master

jab man tha tab hari naheen
When my own ego was there, then the awareness of God was not

ab hari hai main naaheen
Now there's only God, no "me"

main naaheen
No "me"

jab andhyaara miṭ gaya
When illumination of Knowledge chased away the darkness in me

deepak der kamaaheen
There was no need to light a lamp

main sufi hoon sarmastah
I am an ecstatic mystic

mera kaun pichhaane rastah
Who can trace the path of my inward journey?

main sufi hoon sarmastah
I am an ecstatic mystic

sarmastah
Ecstatic

ji maula
O Master

ji mera sohna maula
My beloved Master!

choṭ lagan men aisi laagi
Love dealt me such a lethal wound

nis din se main phiroon beraagi
That I wander indifferent to the world and its pleasures

ḍhoonḍ ladhoon ghar saanwal saagi
Then I found the Beloved I searched for right in my home

saanwal saagi
The Beloved I searched for

mohan mere man basta
My Enchanter dwells in my very own heart

main sufi hoon sarmastah
I am an ecstatic mystic

mera kaun pichhaane rastah
Who can trace the path of my inward journey?

main sufi hoon sarmastah
I am an ecstatic mystic

sarmastah
Ecstatic

maqaam uska hai dil ki khilwaton men
The abode of God is in the innermost heart

khuda jaane maqaam-i dil kahaan hai
But God knows where the heart's abode is

kahaan hai
Where?

maqaam-i dil kahaan hai
Where is the heart's abode?

main sufi hoon sarmastah
I am an ecstatic mystic

‘aashiq honwen
Become a true lover

‘aashiq honwen taan ‘ishaq kamaanwen
Become a true lover and thus gain love

dil rakheen waang pahaaṛaan hu
Keep your heart as staunch and unfaltering as a mountain – He!

sae sae badiyaan lakkh ulaahme
The hundreds of cruelties, and thousands of insults you suffer at people's hands

jaanen baagh bahaaraan hu
Consider these to be a joyous blessing – He!

mansoor jehe chukk soole ditte
Even true devotees like Mansur Hallaj were hung at the gallows

jihṛe waaqif kull asraaraan hu
Who had known all His Secrets – He!

sajdiyon sir nah chaaiye baahu
We don't lift our bowed head from prayer, Sultan Bahu

tore kaafir kahn hazaaraan hu
Even if crowds and crowds of people call us infidels – He!

main sufi hoon sarmastah
I am an ecstatic mystic

sarmastah
Ecstatic

toon toon karta toon bhaya
My constant remembrance of Your name merged me into You

mujh men rahi nah hoon
All trace of me was erased until there was nothing left but You

jit dekhoon tit toon
Wherever I turn, I can see only You

main sufi hoon sarmastah
I am an ecstatic mystic

ji maula
O Master!

bhala hua meri maṭki phooṭi re
It’s just as well my clay-pot broke

are main to panya bharan se chhooṭi re
Now I'm free from having to fetch water!

chhooṭi re
Now I'm free

main sufi hoon sarmastah
I am an ecstatic mystic

‘ali muhammad oonchi boli
The tremendous power of the words ‘Ali and Muhammad

kya kuj jaane khalqat bholi
Is something the uninitiated just cannot fathom

ya ‘ali, ya ‘ali
O Ali!

‘ali muhammad oonchi boli
The tremendous power of the words ‘Ali and Muhammad

kya kuj jaane khalqat bholi
Is something the uninitiated just cannot fathom

samjhe saadhu sant piroli
This enigma is one that only pure devotees comprehend

she'r bana guldastah
That these names turn a verse into a fragrant bouquet

main sufi hoon sarmastah
I am an ecstatic mystic

mera kaun pichhaane rastah
Who can trace the path of my inward journey?

main sufi hoon sarmastah
I am an ecstatic mystic

sarmasta
Ecstatic

mera kaun pichhaane rastah
Who can trace the path of my inward journey?

Puja to Kaala Bhairava

A very short version of shodashopachara puja (consisting of 16 services) to Kaala Bhairava.

om gam ganapataye namah|

Say the line below and think in the mind that you are offering a nice seat to Kaala Bhairava to sit on. While imagining that, just offer a few akshatas.
om kāla bhairavāya namah| āsanam samarpayāmi|

Now, say the line below imagine that you are washing his feet.
om kāla bhairavāya namah| pādayoh pādyam samarpayämi|

Say the line below, imagine that you are washing the hands of Kaala Bhairava.
om kāla bhairavāya namah| hastayoh arghyam samarpayāmi|

Say the line below, imagine that you are offering drinking water to Kaala Bhairava's mouth.
om kāla bhairavāya namah| 
mukhe suddhācamaniyam samarpayāmi|

Say the first sentence below, imagine that you are giving a bath to Kaala Bhairava. Say the second sentence below, imagine that you are giving drinking water to Kaala Bhairava's mouth after bath.
om kāla bhairavāya namah| snapayāmi|
snānānantaram ācamaniyam samarpayāmi|

Say the line below, imagine that you are offering a pair of nice clothes and offer a few akshatas.
om kāla bhairavāya namah| vastrāni dhārayāmi|

Say the line below, imagine that you are offering a yajnopaveetam (sacred thread) and offer a few akshatas.
om kāla bhairavāya namah| yajnopavitam samarpayāmi|

Say the line below, imagine that you are offering nice jewelry and offer a few akshatas.
om kāla bhairavāya namah| ābharanāni samarpayāmi|

Say the line below and offer a little bit of sandalwood paste, turmeric powder, kumkum powder and akshatas.
om kāla bhairavāya namah| gandhān dhārayāmi|
haridrä kunkumam samarpayämi| aksatān samarpayāmi|

Keep sprinkling a few flowers or flower petals or akshatas.
om kāla bhairavāya namah| puspāni samarpayāmi|

Say the following line and show the incense stick.
om kāla bhairavāya namah| dhüpam āghrāpayāmi|

Say the following line and show the lighted lamp. Then show a little water.
om kāla bhairavāya namah| dipam darsayāmi|
 ācamaniyam samarpayāmi|

Say the first sentence below, show one of the two food items you prepared (or fruits) to Bhairava and imagine that he tasted it. When saying the second line, imagine that you are offering a nice taamboolam (paan) to Kaala Bhairava and offer some akshatas.
om kāla bhairavāya namah| naivedyam samarpayāmi| tāmbülam samarpayāmi|

Place a little camphor on a camphor container or a plate, light it and make a clockwise vertical circle in the air. Say the line below while you do it.
om kāla bhairavāya namah| karpüranirājanam samarpayāmi|

Take a small flower (or some akshatas) in your right hand, say the following and offer the flower. Imagine that you are offering a flower that captures the essence of all mantras.
om kāla bhairavāya namah| mantrapuspam samarpayāmi|

Say the following and bow before Kaala Bhairava mentally.
om kāla bhairavāya namah| pradaksina namaskārān samarpayāmi|

Imagine that Sri Kaala Bhairava became pleased with your puja.
Surrender the doership of the puja to Krishna and pray for peace.

OM KAALA BHAIRAVAYA NAMAHA

Maha Kaalabhairavam Stotram

yaM yaM yaM yakSharUpaM
dashadishividitaM bhUmikampAyamAnaM
saM saM saMhAramUrtiM
shiramukuTajaTA shekharaMchandrabimbam |
daM daM daM dIrghakAyaM
vikritanakha mukhaM chordhvaromaM karAlaM
paM paM paM pApanAshaM
praNamata satataM bhairavaM kShetrapAlam || 1||
raM raM raM raktavarNaM\
kaTikaTitatanuM tIkShNadaMShTrAkarAlaM
ghaM ghaM ghaM ghoSha ghoShaM
gha gha gha gha ghaTitaM gharjharaM ghUra nAdam |
kaM kaM kaM kAlapAshaM
druk druk dR^iDhitaM jvAlitaM kAmadAhaM
taM taM taM divyadehaM\,
praNAmata satataM\,
bhairavaM kShetrapAlam || 2||
laM laM laM laM vadanAthaM
la la la la lalitaM dIrgha jihvA karAlaM
dhUM dhUM dhUM dhUmravarNaM
sphuTa vikaTamukhaM bhAskaraM bhImarUpam |
ruM ruM ruM rUNDamAlaM\,
ravitha mahigataM tAmranetraM karAlam
naM naM naM nagnabhUShaM \,
praNamata satataM\, bhairavaM kShetrapAlam || 3||
vaM vaM vAyuvehaM natajana
sadayaM brahmasAraM paramataM
khaM khaM khaDgahastaM
tribhuvanavilayaM bhAskaraM bhImarUpam |
chaM chaM chalitvA.achala
chala chalita chAlitaM bhUmichakraM
maM maM mAyi rUpaM praNamata
satataM bhairavaM kShetra pAlam || 4||
shaM shaM shaM sha~NkhahastaM\,
shashikaradhavalaM\, mukha sampUrNa tejaM
maM maM maM maM mahAntaM\,
kulamachula kulaM mantra guptaM sunityam |
yaM yaM yaM bhUtanAthaM\,
kili kili kalitaM bAlakeli pradahAnaM
AM AM AM AntarikShaM \,
praNamata satataM\, bhairavaM kShetrapAlam || 5||
khaM khaM khaM khaDgabhedaM\,
viShamamR^itamayaM kAla kAlaM karAlaM
kShaM kShaM kShaM kShepravegaM\,
daha daha dahanaM\, tapta sandIpya mAnam |
hauM hauM hauMkAranAdaM\,
prakaTita gahanaM garjitai bhUmikampaM
vaM vaM vaM vAlalIlaM\,
praNamata satataM\, bhairavaM kShetrapAlam || 6||
saM saM saM siddhiyogaM\,
sakalaguNamakhaM\, devadevaM prasannaM
paM paM paM padmanAbhaM\,
hariharamayanaM chandrasUryAgni netram |
aiM aiM aiM aishvaryanAthaM\,
satatabhayaharaM\, pUrvadevasvarUpaM
rauM rauM rauM raudrarUpaM\,
praNamata satataM\, bhairavaM kShetrapAlam || 7||
haM haM haM haMsayAnaM\,
hasitakalahakaM\, muktayogAtta hAsaM\,
dhaM dhaM dhaM netrarUpaM\,
shiramukuTa jaTAbandha bandhAgra hastam |
taM taM ta.nkAnAdaM\, tridalasatalataM\, kAmagarvApahAraM\,
bhruM bhruM bhruM bhUtanAthaM\,
praNamata satataM\, bhairavaM kShetrapAlam || 8||
iti mahAkAlabhairavAShTakaM sampUrNam |

namo bhUtanAthaM namo pretanAthaM
namaH kAlakAlaM namaH rudramAlam |
namaH kAlikApremalolaM karAlaM
namo bhairavaM kAshikAkShetrapAlam ||

Bhairava and Brahma's Fifth Head

 Bhairavashtami, the festival of Bhairava, is connected closely with the brahmanicide myth. It is very interesting mysterious story. I am the supporter of idea that deeper symbolism often there where mythological events are strange and non-logical from the human point of view. However, it concerns any mythology.
 This myth appeared in the Purana literature - Shivapurana (Shatarudra and Vidyavara samhita), Karmapurana, Brahmanapurana, Skandapurana. The outline is same: Brahma and Vishnu were disputing with each other for the status of supreme God. Just then an immense pillar of flame manifested itself in their midst, within which was recognized the towering figure of the three-eyed Shiva as the Ultimate Truth. But the fifth head of Brahma taunted him. Then, Shiva created a blazing Bhairava, addressing this Kalabhairava as "Lord of Time-Death" (Kaala): "You are called Bhairava because you are of terrifying features and are capable of supporting the universe. You are called Kaala-Bhairava, for even Time-Death is terrified of you." In a trice, Bhairava ripped off Brahma's guilty head with the nail of his left thumb. The severed head immediately stuck to Bhairava's hand, where it remained in the form of the skull, destined to serve as his insatiable begging-bowl. Shiva directed Bhairava to roam the world to atone for the sin of Brahmanicide, the worst of crimes in dharmashastras. On arriving at Kashi, Brahmahatya sank into the nether-world, and the holy ground on which the skull fell, freeing Bhairava from his Brahmanicide, came to be known as Kapalamocana. It was on the eighth day (ashtami) in the dark half of the month of Margashirsha that Lord Shiva manifested himself as Bhairava.
It is a myth in brief. Certainly, set of interpretations are possible here. But what is the problem with this fifth head? It is very interesting. Actually, this head is opposed to Brahma's "normal four". This head proposed incest to his daughter, who indignantly cursed him to always speak contrarily or bray like a donkey, whereupon the fifth head always spoke evilly and coarsely. In brief, this unfortunate head showed all possible infringements - sexual, linguistic, animal, moral, alimentary and aesthetic.

 For some reason, from time to time in religious texts Lord Brahma appears to aid the side of chaos.  It seems that the Hindu gods spend a significant amount of time helping to defeat those who have benefited by Brahma. In the Mahabharata, for example, Brahma provides a magic arrow to the enemies of Arjuna. Besides, it is Brahma who generated Daksha, whose head also has been torn off by Shiva in his rage and replaced later with that of a goat. One of explanations of all these problems can be found in the Brahman's role in Trimurti.
 Brahma's name (Brahmā) should not be confused with Brahman, who is the supreme God force present within all things. Brahma's job was creation of the world and all creatures. Brahma's role as the creator is over. It is left to Vishnu to preserve the world and Shiva to continue its path of cosmic reincarnation. Brahma is not raised to the supreme level of cosmogony.  Can be here the reason of his decapitation? His fifth head negated all that which Shiva's fifth head had symbolized, which is the symbol of Supreme Brahman. And the fifth head can belong only to One.
 So, Brahma is punished with decapitation, Shiva is forced to make Bhairava wander to Kashi for absolution, and even the gods are repentant after Shiva exposes himself as a fire-linga to them.  Even throughout the inauspiciousness, the myth preserves the dharma inherent in the universe. Through this pursuit of forgiveness, Bhairava becomes sanctified and  receives the name of Sin-Eate. His crime was conditional, symbolical and necessary. In Kashi, the pure Vishvanatha meets the "impure" Bhairava. They unite in the God, withdrawn into himself, the God of ultimate salvation. The Absolute Reality of Brahman.

OM BHAIRAVYAI NAMAH

OM NAMAH SHIVAYA

Dama Dam Mast Qalandar

Poetry by: Baba Bulleh Shah
Dedicated to: Shahbaz Qalandar
Singers: Akther Channal Zehri and Komal Rizvi

O laal meri pat rakhio bala jhoole laalan, 
Sindri da Sehvan da, sakhi Shabaaz kalandar,
Dama dam mast Qalandar, Ali dam dam de andar.
O the red robed, may I always have your benign protection, Jhulelal.
O master, friend and Sire of Sindh and Sehwan,
The red robed God-intoxicated Qalandar,
The Lord in every breath of mine, glory be to you.
Chaar charaag tere baran hamesha,
Panjwa mein baaran aayi bala jhoole laalan
O panjwa mein baaran,
O panjwa mein baaran aayi bala jhoole laalan,
Sindri da Sehvan da, sakhi Shabaaz Qalandar,
Dama dam mast Qalandar, Ali dam dam de andar.
Your shrine is always lighted with four lamps,
And here I come to light a fifth lamp in your honor.
Here I come with fifth
O master, friend and Sire of Sindh and Sehwan,
The red robed God-intoxicated Qalandar,
The Lord in every breath of mine, glory be to you.
Hind Sind peera teri naubat vaaje,
Naal vaje ghadiyaal bala jhoole laalan,
O naal vaje, O naal vaje ghadiyaal bala jhoole laalan.
Let your heroic name ring out in Hind and Sindh,
Let the gong ring loud for your glory day and night by the people.
Har dam peera teri khair hove, 
Naam-e-ali beda paar laga jhoole laalan,
O naam-e-ali, O naam-e-ali beda paar laga jhoole laalan,
Sindri da sehvan da sakhi Shabaaz Qalandar,
Dama dam mast Qalandar, Ali dam dam de andar.
O Lord, may you prevail everytime, everywhere,
I pray of your well being, In the name of Ali,
I pray to you to help my boat cross in safety (in the river of life).

Dog

The dog, considered as "the man's best friend", is not very popular in religions. The Bible is replete with evidence of the low opinion in which the dog was held by Jews and Christians. Muslims too believed the animals frowned upon to keep are dogs as they are unclean. Such condemnation of dogs has been accompanied by the rise of the scavenging pariah-dog who ekes out its miserable life in the street. But there is a certain field of the very special boundary when we see an exception in many cultures.
In many myths, the dog has been a messenger between life and death, between the higher and infernal powers,  between the gods and man. For example, the ancient Egyptians worshiped the god Anubis, the judge and lord of the afterlife.

 The ancient Greeks revered dogs as messengers of gods or even demigods. In Greco-Roman mythology, the terrifying Cerebrus was a three-headed dog who guarded the gates of Hades. To the Egyptians and the Greeks the dog was esteemed as a companion of Hermes, who is both messenger and presiding deity of the mind and goes about accompanied by his faithful dog, Sirius, the all-seeing vigilance.
If the dog is a guide to the realm of the dead, it is also a keeper of the boundary between the two worlds. A companion in life, it continues to be such in death and so weaves the two together in a pattern of perpetual coming and going, a continual design of birth, death and rebirth.

Painting by John Emms

 In Christianity, Saint Guinefort, who was never officially recognized, was a greyhound that received local veneration as a saint after miracles at his grave. In fact, this loyal beast had slain a deadly viper that threatened the infant. In other interesting case, Saint Christopher is said to have come from the dog-headed tribe, where he was a cannibal and a barbarian, until he was redeemed, becoming an ascetic "athelete of God."

 In Muslim culture, despite the discourses about dog's purity, Ibn Al-Marzuban wrote a fascinating treatise titled, The Book of the Superiority of Dogs Over Many of Those Who Wear Clothes, which contrasts the loyalty and faithfulness of dogs to the treachery and fickleness of human beings. Or Ali ebn Abi Taleb, the seminal figure of Sufism has written: Happy is the one who leads the life of a dog! For the dog has ten characteristics which every believer should possess. First, the dog has no status among creatures; second, the dog is a pauper having no worldly goods; third, the entire earth is his resting place; fourth, the dog goes hungry most of the time; fifth, the dog will not leave his master’s door even after having received a hundred lashes; sixth, he protects his master and his friend, and when someone approaches he will attack the foe and let the friend pass; seventh, he guards his master by night, never sleeping; eight, he performs most of his duties silently; ninth, he is content with whatever his master gives him; and tenth, when he dies, he leaves no inheritance.
And in Hinduism, there are many images of dogs or shvan. The Apsara of Indra is named Sarama, and it is mentioned in the Rig Veda. Its offspring became the watch dog of Yama. Deities like Rudra, Nirriti, Virabhadra, Khandoba and Dattatreya have these companions. And certainly, Shiva, in his aspect as Bhairava, had a dog as a vahana.

One of the strongest and unexpected images of the dog in Hinduism is the episode from Mahabharata when Yudhisthir confronts Indra's divinity with his own humanity and is ready to forsake entry into heaven for the sake of a dog. I like very much this supremely beautiful moment, therefore I will remind it a little. So, Indra invites Yudhisthira. But he replied:
"The dog must come with me".
"That is not possible," said Indra, - "All cannot attain heaven. The dog is old and thin and has no value."
"In that case, I do not seek heaven,"- said Yudhisthira, - "The dog was my faithful companion and I cannot abandon it. It sought my help and gave me unconditional love. The pleasures of heaven will mean nothing to me in comparison to its grief. It has done nothing to deserve abandonment and had none of the weaknesses of my wife and brothers. If it does not deserve to go to heaven, then neither do I." And so he turned back.
"Stop!" - cried Indra, - "None have the qualities that you possess, O Yudhisthira! The dog is Dharma, from whom you have descended!" And indeed, the dog had transformed into the God of Dharma and blessed Yudhisthira for his complete lack of selfishness and dedication to righteousness in all circumstances.

Thus, the dog can represent the divine law also. But I think, the main thing is one essential quality. As guide or witness or guardian, the dog seems to exemplify supreme fidelity. The dog's faith has as its object his Master. This love seeks no recompense but has the power to uplift both lover and beloved and deeply move the hearts of other human beings. People of all ages and times have wondered to see its unsullied manifestation in a creature humbler than themselves.  Probably, it is a good example to all of us. Not just by sight or smell but by intense love for a beloved, the dog is guided home. Man also goes to a very long journey to his spiritual abode. And love and faith becomes in man the guide through the intangible realms leading to his spiritual home.
So, ask yourself a zen-question "Does a dog have Buddha nature or not?"