Midnight Tears

Listen, my friend, this road is the heart opening,
Kissing his feet, resistance broken, tears all night.

If we could reach the Lord through immersion in water,
I would have asked to be born a fish in this life.
If we could reach Him through nothing but berries and wild nuts,
Then surely the saints would have been monkeys when they came from the womb!
If we could reach him by munching lettuce and dry leaves,
Then the goats would surely go to the Holy One before us!

If the worship of stone statues could bring us all the way,
I would have adored a granite mountain years ago.

Mirabai says:
The heat of midnight tears will bring you to God.

---by Mirabai

Enter the Door - 10

The most famous koan written by Zen master Wumen Huikai (1183 - 1260).

The Great Way has no gate,

A thousand roads enter it.

When one passes through

this gateless gate,

He freely walks between

heaven and earth.

Sri Rama Ashtottara Shatanama Stotram

asya shree raamachandra naama ashTottara shatamantrasya
brahmaa rushih anushTup Chandaha
jaanakee vallabhah shree raamachandro devataa
om beejam namaha shaktih shree raamachandreti keelakam
shree raamachandra preetyarthe jape viniyogaha ||
karanyaasaha
om namo bhagavate raajaadhiraajaaya paramaatmane angushThaabhyaam namaha a |
om namo bhagavate vidyaadhiraajaaya hayagreevaaya tarjaneebhyaam namaha a |
om namo bhagavate jaanakee vallabhaaya
madhyamaabhyaam namaha a
om namo bhagavate raghunandanaaya amitatejase anaamikaabhyaaa namaha a
om namo bhagavate ksheeraabdhi madhyasthaaya naaraayaNaaya kanishThikaabhyaam namaha a |
om namo bhagavate satprakaashaaya raamaaya karatala karaprushThaabhyaam namaha a ||
anganyaasaha
om namo bhagavate raajaadhiraajaaya paramaatmane hrudayaaya namaha a |
om namo bhagavate vidyaadhiraajaaya hayagreevaaya shirase svaahaa |
om namo bhagavate jaanakee vallabhaaya shikhaayai voushaT |
om namo bhagavate raghunandanaaya amitatejase kavachaaya hum |
om namo bhagavate ksheeraabdhi madhyasthaaya naaraayaNaaya netratrayaaya voushaT |
om namo bhagavate satprakaashaaya raamaaya astraaya phaT ||
bhoorbhavah suvarom iti digbandhaha ||
atha dhyaanam
mandaaraakruti puNyadhaama vilasat vakshasthalam komalam
shaantam kaanta mahendraneela ruchiraabhaasam sahasraananam |
vandeham raghunandanam surapatim kodanDa deekshaagurum
raamam sarvajagat susevitapadam seetaamanovallabham ||
sahasra sheershaNe vai tubhyam sahasraakshaayate namaha |
namaha sahasra hastaaya sahasra charaNaaya cha || 1 ||
namo jeemootavarNaaya namaste vishvatomukha |
achyutaaya namastubhyam namaste sheshashaayine || 2 ||
namo hiraNyagarbhaaya panchabhootaatmane namaha |
namo moola prakrutaye devaanaam hitakaariNe || 3 ||
namaste sarvalokesha sarvaduhkha nishoodana |
shankha chakra gadaa padma jaTaa makuTa dhaariNe || 4 ||
namo garbhaaya tattvaaya jyotishaam jyotishe namaha |
om namo vaasudevaaya namo dasharathaatmajaha || 5 ||
namo namaste raajendra sarvasampat pradaaya cha |
namaha kaaruNyaroopaaya kaikeyee priyakaariNe || 6 ||
namo daantaaya shaantaaya vishvaamitra priyaaya te |
yajneshaaya namastubhyam namaste kratupaalakaha || 7 ||
namo namaha keshavaaya namo naathaaya shaarngiNe |
namaste raamachandraaya namo naaraayaNaaya cha || 8 ||
namaste raamachandraaya maadhavaaya namo namaha |
govindaaya namastubhyam namaste paramaatmane || 9 ||
namo vishNuroopaaya raghunaathaaya te namaha |
namaste naathanaathaaya namaste madhusoodanaha || 10 ||
trivikrama namaste astu seetaayaah pataye namaha |
vaamanaaya namastubhyam namaste raaghavaaya cha || 11 ||
namo namaha shreedharaaya jaanakee vallabhaaya cha |
namaste astu hrusheekeshaaya kandarpaaya namo namaha ||
namaste padmanaabhaaya kousalyaa harshakaariNe |
namo raajeevanayana namaste lakshmaNaagraja || 13 ||
namo namaste kaakutstha namo daamodaraaya namaha |
vibheeshaNa paritraatah namaha sankarshaNaaya cha || 14 ||
vaasudeva namaste astu namaste shankarapriya |
pradyumnaaya namastubhyam aniruddhaaya te namaha || 15 ||
sadasat bhaktiroopaaya namaste purushottamaha |
adhokshaja namaste astu saptataala haraaya cha || 16 ||
kharadooshaNa samhartre shreenrusimhaaya te namaha |
achyutaaya namastubhyam namaste setubandhakaha || 17 ||
janaardana namaste astu namo hanumadaashraya |
upendra chandravandyaaya maareecha mathanaaya cha || 18 ||
namo vaalipraharaNa namaha sugreeva raajyada |
jaamadagnya mahaadarpa haraaya haraye namaha || 19 ||
namo namaste krushNaaya namaste bharataagraja |
namaste pitrubhaktaaya namaha shatrughnapoorvajah || 20 ||
ayodhyaadhipate tubhyam namaha shatrughna sevita |
namo nityaaya satyaa buddhyaadi gyaanaroopiNe || 21 ||
advaita brahmaroopaaya gyaanagamyaaya te namaha |
namaha poorNaaya ramyaaya maadhavaaya chidaatmane || 22 ||
ayodhyeshaaya shreshThaaya chinmaatraaya paraatmane |
namo ahalyoddhaaraNaaya namaste chaapabhangiNe || 23 ||
seetaaraamaaya sevyaaya stutyaaya parameshThine |
namaste baaNahastaaya namaha kodanDa dhaariNe || 24 ||
namaha kabandha hantre cha vaalihantre namostute |
namaste astu dashagreeva praaNa samhaara kaariNe || 25 ||
ashTottarashatam naamnaam raamachandrasya paavanam |
etat proktam mayaa shreshTham sarvapaataka naashanam ||
pracharishyati talloke praaNyadrushTa vashaadidvaja |
tasya keertanamaatreNa janaa yaasyanti sadgatim || 27 ||
taavad vijrumbhate paapam brahmahatyaa purassaram |
yaavannaamaashTakam shatam purusho na hi keertayet || 28 ||
taavat kaler mahotsaaho nihshankam sampravartate |
yaavat shree raamachandrasya shatam naamnaam na keertitam||
taavat svaroopam raamasya durbodham praaNinaam sphuTam |
yaavan na nishThayaa raamanaama maahaatmyam uttamam ||
keertitam paThitam chitte dhrutam samsmaaritam mudaa |
anyatah shruNuyaan martyah so api muchyet paatakaan || 31 ||
brahmahatyaadi paapaanaam nishkrutim yadi vaanChati |
raama stotram maasam ekam paThitvaa muchyate naraha ||
dushpratigraha durbhojya duraalaapaadi sambhavam |
paapam sakrut keertanena raama stotram vinaashayet || 33 ||
shruti smruti puraaNetihaasagama shataani cha |
arhanti na alpaam shree raama naama keertikalaam api || 34 ||
ashTottara shatam naamnaam seetaaraamasya paavanam |
asya sankeertanaadeva sarvaan kaamaan labhennaraha || 35 ||
putraarthee labhate putraan dhanaarthee dhanamaapnuyaat |
striyam labhati patnyarthee stotrapaaTha shravadinaa || 36 ||
kumbhodareNa muninaa yena stotreNa raaghavaha |
stutah poorvam yajnavaaTe tadetat tvaam mayoditam || 37 ||

iti shreemadaananda raamaayaNe vaalmeekiye yaagakaaNDe shree raamanaama ashTottara shatanaama stotram sampoorNam ||

Sri Durga Sahasranama Stotram

naarada uvaacha –
kumaara guNagambheera devasenaapate prabho |
sarvaabheeshTapradam pumsaam sarva paapa praNaashanam ||
guhyaagduhyataram stotram bhaktivardhaka manjasaa |
mangalam graham peeDaadi shaantidam vaktumarhasi || 2 ||
skanda uvaacha -
shruNu naarada devarshe lokaanugrahakaamyayaa |
yatprucChasi param puNyam tatte vakshyaami koutukaat || 3 ||
maataa me lokajananee himavannagasattamaat |
menaayaam brahmavaadinyaam praadurbhootaa harapriyaa ||
mahataa tapasaa~~raadhya shankaram lokashankaram |
svameva vallabham bheje kaleva hi kalaanidhim || 5 ||
nagaanaamadhiraajastu himavaan virahaatura: |
svasutaayaa: pariksheeNe vasishThena prabodhita: || 6 ||
trilokajananee seyam prasannaa tvayi puNyata: |
praadurbhootaa sutaatvena tadviyogam shubham tyaja || 7 ||
bahuroopaa cha durgeyam bahunaamnee sanaatanee |
sanaatanasya jaayaa saa putreemoham tyajaadhunaa || 8 ||
iti prabodhita: shaila: taam tushTaava paraam shivaam |
tadaa prasannaa saa durgaa pitaram praaha nandinee || 9 ||
matprasaadaatparam stotram hrudaye pratibhaasataam |
tena naamnaam sahasreNa poojayan kaamamaapnuhi || 10 ||
ityuktvaa antarhitaayaam tu hrudaye sphuritam tadaa |
naamnaam sahasram durgaayaa: prucChate me yaduktavaan ||
mangalaanaam mangalam tad durgaanaama sahasrakam |
sarvaabheeshTapradaam pumsaam braveemya
akhila kaamadam || 12 ||
Durgaa devee samaakhyaataa himavaan rushir uchyate |
cChandonushTup japo devyaa: preetaye kriyate sadaa || 13 ||
rushi cChandaamsi -
asya shree durgaa stotra mahaamantrasya |
himavaana rushi: |
anushTup cChanda: |
durgaa bhagavatee devataa |
shree durgaa prasaada siddhyarte jape viniyoga: |
shree bhagavatyai durgaayai nama: |

deveedhyaanam
om hreem kaalaabhraabhaam kaTaakshairarikulabhayadaam moulibaddhendurekhaam
shankham chakram kripaaNam trishikhamapi karairudvahanteem trinetraam |
simhaskandhaadhirooDhaam tribhuvanamakhilam tejasaa poorayanteem
dhyaayed durgaam jayaakhyaam tridashaparivrutaam sevitaam
siddhikaamai: ||
shree jayadurgaayai nama: |
om shivaa~thomaa ramaa shaktiranantaa nishkalaa~malaa |
shaantaa maaheshvaree nityaa shaashvataa paramaa kshamaa||
achintyaa kevalaanantaa shivaatmaa paramaatmikaa |
anaadiravyayaa shuddhaa sarvagnaa sarvagaa~chalaa || 2 ||
ekaaneka vibhaagasthaa maayaateetaa sunirmalaa |
mahaa maaheshvaree satyaa mahaadevee niranjanaa || 3 ||
kaashThaa sarvaantara sthaa~pi chicChaktish chaatrilaalitaa |
sarvaa sarvaatmikaa vishvaa jyoteeroopaa~ksharaa~mrutaa ||
shaantaa pratishThaa sarveshaa nivruttir amruta pradaa |
vyoma moortir vyoma samsthaa vyoma
dhaaraa~chyutaa~tulaa|| 5 ||
Anaadi nidhanaa~moghaa kaaraNaatma kalaakulaa |
ritu prathamajaa~naabhir amrutaatma samaashrayaa || 6 ||
praaNeshvarapriyaa namyaa mahaa mahisha ghaatinee |
praaNeshvaree praaNaroopaa pradhaana purusheshvaree || 7 ||
sarvashakti kalaa~kaamaa mahisheshTa vinaashinee |
sarva kaaryaniyantree cha sarva bhooteshvareshvaree || 8 ||
angadaadi dharaa chaiva tathaa mukuTa dhaariNee |
sanaatanee mahaanandaa~~kaasha yonistathochyate || 9 ||
chit prakaasha svaroopaa cha mahaa yogeshvareshvaree |
mahaamaayaa sadushpaaraa moolaprakrutireeshikaa || 10 ||
samsaarayoni: sakalaa sarva shakti samudbhavaa |
samsaara paaraa durvaaraa durnireekshaa duraasadaa || 11 ||
praaNa shaktishcha sevyaa cha yoginee paramaakalaa |
mahaa vibhootir durdashaa moola prakruti sambhavaa || 12 ||
anaadyananta vibhavaa paraarthaa purushaaraNi : |
sargasthityanta krucChaiva sudurvaachyaa duratyayaa || 13 ||
shabdagamyaa shabdamaayaa shabdaakhyaananda vigrahaa |
pradhaana purushaateetaa pradhaana purushaatmikaa || 14 ||
puraaNee chinmayaa pumsaam ishTadaa pushTiroopiNee |
pootaantarasthaa kooTasthaa mahaa purushasangnitaa || 15 ||
janma mrutyu jaraateetaa sarva shakti svaroopiNee |
vaanChaapradaa~navacChinna pradhaanaanupraveshinee || 16 ||
kshetragnaa~chintya shaktistu prochyate~vyakta lakshaNaa |
malaapa varjitaa~~naadimaayaa tritayatattvikaa || 17 ||
preetishcha prakrutishchaiva guhaavaasaa tathochyate |
mahaamaayaa nagotpannaa taamasee cha dhruvaa tathaa ||
vyaktaa~vyaktaatmikaa krushNaa raktaa shuklaa hyakaaraNaa |
prochyate kaaryajananee nitya prasava dharmiNee || 19 ||
sargapralayamuktaa cha srushTi sthityanta dharmiNee |
brahmagarbhaa chaturvimsha svaroopaa padmavaasinee || 20 ||
achyutaahlaadikaa vidyud brahmayonir mahaalayaa |
mahaalakShmee samudbhaava bhaavitaatmaa maheshvaree ||
mahaa vimaana madhyasthaa mahaanidraa sakoutukaa |
sarvaartha dhaariNee sookshmaa hyaviddhaa paramaarthadaa||
Ananta roopaa~nantaarthaa tathaa purushamohinee |
anekaanekahastaa cha kaalatraya vivarjitaa || 23 ||
brahmajanmaa harapreetaa matir brahma shivaatmikaa |
brahmeshavishNu sampoojyaa brahmaakhyaa brahma sangnitaa||
vyaktaa prathamajaa braahmee mahaaraatree: prakeertitaa |
gnaana svaroopaa vairaagya roopaa hyaishvarya roopiNee ||
dharmaatmikaa brahmamoorti: pratishrutapumarthikaa |
apaamyoni: svayambhootaa maanasee tattva sambhavaa || 26 ||
eeshvarasya priyaa proktaa shankaraardha shareeriNee |
bhavaanee chaiva rudraaNee mahaalakShmeestathaa~mbikaa||
maheshvara samutpannaa bhukti mukti pradaayinee |
sarveshvaree sarvavandyaa nityamuktaa sumaanasaa || 28 ||
mahendropendra namitaa shaankareesha anuvartinee |
eeshvara ardhaasanagataa maaheshvara pativrataa || 29 ||
samsaara shoshiNee chaiva paarvatee himavat sutaa |
paramaananda daatree cha guNaagrayaa yogadaa tathaa || 30 ||
gnaana moortishcha saavitree lakshmee: shree: kamalaa tathaa |
ananta guNa gambheeraa hyuroneela maNiprabhaa || 31 ||
saroja nilayaa gangaa yogi dhyeyaa~suraardinee |
sarasvatee sarvavidyaa jagajjyeshThaa sumangalaa || 32 ||
vaagdevee varadaa varyaa kaarti: sarvaartha saadhikaa |
vaageeshvaree brahmavidyaa mahaavidyaa sushobhanaa || 33 ||
graahyavidyaa vedavidyaa dharmadharma
vidyaa~~tmabhaavitaa |
svaahaa vishvambharaa siddhi: saadhyaa medhaa dhruti: kruti:
suneeti: sankrutish chaiva keertitaa naravaahinee |
poojaa vibhaavinee saumyaa bhogyabhaag bhogadaayinee ||
shobhaavatee shaankaree cha lolaa maalaa vibhooshitaa |
parameshThipriyaa chaiva trilokee sundaree maataa || 36 ||
nandaa sandhyaa kaamadhaatree mahaadevee susaattvikaa |
mahaa mahisha darpaghnee padmamaalaa~ghahaariNee || 37 ||
vichitramukuTaa raamaa kaamadaataa prakeertitaa |
pitaambaradharaa divyavibhooshaNa vibhooshitaa || 38 ||
divyaakhyaa somavadanaa jagatsamsrushTi varjitaa |
niryantraa yantravaahasthaa nandinee rudrakaalikaa || 39 ||
aadityavarNaa kaumaaree mayoora vara vaahinee |
padmaasanagataa gouree mahaakaalee suraarchitaa || 40 ||
aditirniyataa roudree padmagarbhaa vivaahanaa |
viroopaakshaa keshivaahaa guhaapura nivaasinee || 41 ||
mahaaphalaa~navadyaangee kaamaroopaa saridvaraa |
bhaasvadroopaa muktidaatree praNataklesha bhanjanaa || 42 ||
koushikee gominee raatristridashaari vinaashinee |
bahuroopaa suroopaa cha viroopaa roopavarjitaa || 43 ||
bhaktaartishamanaa bhavyaa bhavabhaava vinaashinee |
sarvagnaana pareetaangee sarvaasura vimardikaa || 44 ||
pikasvinee saamageetaa bhavaankanilayaa priyaa |
deekshaa vidyaadharee deeptaa mahendraahitapaatinee ||
sarvadevamayaa dakshaa samudraantara vaasinee |
akalankaa niraadhaaraa nityasiddhaa niraamayaa || 46 ||
kaamadhenu bruhadgarbhaa dheematee mounanaashinee |
ni:sankalpaa niraatankaa vinayaa vinayapradaa || 47 ||
jvaalaamaalaa sahasraaDhyaa devadevee manomayaa |
subhagaa suvishuddhaa cha vasudeva samudbhavaa || 48 ||
mahendropendra bhaginee bhaktigamyaa paraavaraa |
gnaanageyaa paraateetaa vedaanta vishayaa mati: || 49 ||
dakshiNaa daahikaa dahyaa sarvabhoota hrudisthitaa |
yogamaayaa vibhaagagnaa mahaamohaa gareeyasee || 50 ||
sandhyaa sarvasamud bhootaa brahma vrukshaashriyaa~diti: |
beejaankura samudbhootaa mahaashaktir mahaamati: || 51 ||
khyaati: pragnaavatee sangyaa mahaa bhogeendra shaayinee |
heenkruti: shankaree shaantir gandharva gaNasevitaa || 52 ||
vaishvaanaree mahaashoolaa devasenaa bhavapriyaa |
mahaaraatree paraanandaa shachee du:svapna naashinee ||
eeDyaa jayaa jagaddhaatree durvigneyaa suroopiNee |
guhaambikaa gaNotpannaa mahaapeeThaa marutsutaa || 54 ||
havyavaahaa bhavaanandaa jagadyoni: prakeertitaa |
jaganmaataa jaganmrutyur jaraateetaa cha buddhidaa || 55 ||
siddhidaatree ratnagarbhaa ratnagarbhaashrayaa paraa |
daityahantree sveshTadaatree mangalaika suvigrahaa || 56 ||
purushaantargataa chaiva samaadhisthaa tapasvinee |
divisthitaa triNetraa cha sarvendriyamanaadhruti: || 57 ||
sarvabhoota hrudisthaa cha tathaa samsaara taariNee |
vedyaa brahmavivedyaa cha mahaaleelaa prakeertitaa || 58 ||
braahmaNi bruhatee braahmee brahma bhootaa~ghahaariNee |
hiraNmayee mahaadaatree samsaara parivartikaa || 59 ||
sumaalinee suroopaa cha bhaasvinee dhaariNee tathaa |
unmoolinee sarvasabhaa sarva pratyaya saakshiNee || 60 ||
susaumyaa chandravadanaa taanDavaa sakta maanasaa |
sattvashuddhikaree shuddhaa malatraya vinaashinee || 61 ||
jagatttrayee jaganmoorti strimoortir amrutaashrayaa |
vimaanasthaa vishokaa cha shokanaashinyanaahataa || 62 ||
hemakunDalinee kaalee padmavaasaa sanaatanee |
sadaakeerti: sarva bhootashayaa devee sataampriyaa || 63 ||
brahmamoortikalaa chaiva kruttikaa kanjamaalinee |
vyomakeshaa kriyaashaktir icChaashakti: paraagati: || 64 ||
kshobhikaa khanDikaabhedyaa bhedaabheda vivarjitaa |
abhinnaa bhinna samsthaanaa vashinee vamshadhaariNee ||
guhyashaktir guhyatattvaa sarvadaa sarvatomukhee |
bhaginee cha niraadhaaraa niraahaaraa prakeertitaa || 66 ||
nirankusha padodbhootaa chakrahastaa vishodhikaa |
sragviNee padma sambheda kaariNee parikeertitaa || 67 ||
paraavara vidhaanagnaa mahaapurusha poorvajaa |
paraavaragnaa vidyaa cha vidyujjivhaa jitaashrayaa || 68 ||
vidyaamayee sahasraakshee sahasra vadanaatmajaa |
sahasrarashmi: satvasthaa maheshvara padaashrayaa || 69 ||
jvaalinee sanmayaa vyaaptaa chinmayaa padmabhedikaa |
mahaashrayaa mahaamantraa mahaadeva manoramaa || 70 ||
vyomalakshmee: simharathaa chekitaanaa~mitaprabhaa |
vishveshvaree bhagavatee sakalaa kaalahaariNee || 71 ||
sarvavedyaa sarvabhadraa guhyaa gooDhaa guhaariNee |
pralayaa yogadhaatree cha gangaa vishveshvaree tathaa || 72 ||
kaamadaa kanakaa kaantaa kanja garbha prabhaa tathaa |
puNyadaa kaalakeshaa cha bhokttree pushkariNee tathaa ||
sureshvaree bhootidaatree bhootibhooshaa prakeertitaa |
pancha brahma samutpannaa paramaarthaa artha vigrahaa ||
varNodayaa bhaanumoortir vaagvigneyaa manojavaa |
manoharaa mahoraskaa taamasee vedaroopiNee || 75 ||
vedashaktir vedamaataa vedavidyaa prakaashinee |
yogeshvareshvaree maayaa mahaashaktir mahaamayee || 76 ||
vishvaanta:sthaa viyanmoortir bhaargavee surasundaree |
surabhirnandinee vidyaa nandagopatanoodbhavaa || 77 ||
bhaaratee paramaanandaa paraavara vibhedikaa |
sarvapraharaNopetaa kaamyaa kaameshvareshvaree || 78 ||
anantaanandavibhavaa hrullekhaa kanakaprabhaa |
kooshmaaNDaa dhanaratnaaDhyaa sugandhaa gandhadaayinee||
trivikramapadodbhootaa chaturaasyaa shivodayaa |
sudurlabhaa dhanaadhyakshaa dhanyaa pinlalochanaa || 80 ||
shaantaa prabhaa svaroopaa cha pankajaayata lochanaa |
indraakshee hrudayaanta:sthaa shivaa maataa cha satkriyaa ||
girijaa cha sugooDhaa cha nityapushTaa nirantaraa |
durgaa kaatyaayinee chanDee chandrikaa kaanta vigrahaa ||
hiraNyavarNaa jagatee jagadyantra pravartikaa |
mandaraadrinivaasaa cha shaaradaa svarNamaalinee || 83 ||
ratnamaalaa ratnagarbhaa vyushTir vishva pramaathinee |
padmaanandaa padmanibhaa nityapushTaa krutodbhavaa ||
naaraayaNee dushTashikShaa sooryamaataa vrushapriyaa |
mahendra bhaginee satyaa satyabhaashaa sukomalaa || 85 ||
vaamaa cha panchatapasaam varadaatree prakeertitaa |
vaachyavarNeshvaree vidyaa durjayaa duratikramaa || 86 ||
kaalaraatrir mahaavegaa veerabhadrapriyaa hitaa |
bhadrakaalee jaganmaataa bhaktaanaam bhadradaayinee ||
karaalaa pingalaakaaraa kaamabhetree mahaamanaa: |
yashasvinee yashodaa cha shaDadhvaparivartikaa || 88 ||
shankhinee padminee sankhyaa saankhya yoga pravartikaa |
chaitraadir vatsaraarooDhaa jagatsampooraNeendrajaa || 89 ||
shumbhaghnee khecharaaraadhyaa kambugreevaa baleeDitaa |
khagaarooDhaa mahaishvaryaa supadmanilayaa tathaa || 90 ||
viraktaa garuDasthaa cha jagatee hrudguhaashrayaa |
shumbhaadimathanaa bhakta hrudgahvara nivaasinee || 91 ||
jagatttrayaariNee siddhasankalpaa kaamadaa tathaa |
sarva vignaana daatree chaanalpa kalmasha haariNee || 92 ||
sakalopanishadgamyaa dushTa dushprekshya sattamaa |
sadvrutaa loka samvyaaptaa tushTi: puShTi: kriyaavatee || 93 ||
vishva amareshvaree chaiva bhukti mukti pradaayinee |
shivaadhrutaa lohitaakshee sarpamaalaa vibhooshaNaa || 94 ||
niraanandaa trishoolaasi dhanur baaNaadi dhaariNee |
ashesha dhyeya moortishcha devataanaam cha devataa || 95 ||
varaambikaa gire: putree nishumbha vinipaatinee |
suvarNaa svarNalasitaa anantavarNaa sadaadhRutaa || 96 ||
shaankaree shaanta hrudayaa ahoraatra vidhaayikaa |
vishvagoptree gooDharoopaa guNapoorNaa cha gaargyajaa ||
gauree shaakambharee satyasandhaa sandhyaa trayeedhrutaa |
sarva paapa vinirmuktaa sarvabandha vivarjitaa || 98 ||
saankhyayoga samaakhyaataa aprameyaa muneeDitaa |
vishuddha sukulodbhootaa bindunaada samaadrutaa || 99 ||
shambhu vaamaankagaa chaiva shashitulya nibhaananaa |
vanamaalaa viraajantee ananta shayanaadrutaa || 100 ||
nara naaraayaNodbhootaa naarasiMhee prakeertitaa |
daitya pramaathinee shankha chakra padma gadaadharaa ||
sankarshaNa samutpannaa ambikaa sajjanaashrayaa |
suvrutaa sundaree chaiva dharma kaamaartha daayinee || 102 ||
mokshadaa bhaktinilayaa puraaNapurushaadrutaa |
mahaa vibhootidaa aaraadhyaa saroja nilayaa~samaa || 103 ||
ashTaadasha bhujaa anaadir neelotpala dalaakshiNee |
sarva shakti samaarooDhaa dharma adharma vivarjitaa || 104 ||
vairaagya gnaananirataa niraalokaa nirindriyaa |
vichitra gahanaadhaaraa shaashvata sthaana vaasinee || 105 ||
gnaaneshvaree peetachelaa veda vedaanga paaragaa |
manasvinee manyumaataa mahaa manyu samudbhavaa || 106 ||
amanyur mrutaa svaadaa purandara parishTutaa |
ashochyaa bhinna vishayaa hiraNya rajata priyaa || 107 ||
hiraNya jananee bheemaa hemaabharaNa bhooShitaa |
vibhraajamaanaa durgneyaa jyotishToma phalapradaa || 108 ||
mahaanidraasamutpattiranidraa satyadevataa |
deerghaa kakudminee pi~GgajaTaadhaaraa manoj~Jadhee: ||
mahaashrayaa ramotpannaa tama:paare pratiShThitaa |
tritattvamaataa trividhaa susookShmaa padmasaMshrayaa ||
shaantyateeta kalaa ateeta vikaaraa shveta chelikaa |
chitramaayaa shiva gnaana svaroopaa daitya maathinee || 111 ||
kaashyapee kaala sarpaabhaveNikaa shaastrayonikaa |
trayeemoorti: kriyaamoortish chaturvargaa cha darshinee ||
naaraayaNee narotpannaa koumudee kaanti dhaariNee |
koushikee lalitaa leelaa paraavara vibhaavinee || 113 ||
vareNyaa adbhuta mahaatmyaa vaDavaa vaamalochanaa |
subhadraa chetanaaraadhyaa shaantidaa shaanti vardhinee ||
jayaadishakti jananee shakti chakra pravartikaa |
trishakti jananee janyaa shaTsootra parivarNitaa || 115 ||
sudhouta karmaNaa aaraadhyaa yugaanta dahanaatmikaa |
sankarShiNee jagaddhaatree kaamayoni: kireeTinee || 116 ||
aindree trailokya namitaa vaishNavee parameshvaree |
pradyumna jananee bimba samoShThee padma lochanaa ||
madotkaTaa hamsagati: prachanDaa chanDavikramaa |
vrushaadheeshaa paraatmaa cha vindhyaa parvatavaasinee ||
himavan merunilayaa kailaasapura vaasinee |
chaaNoora hantree neetignaa kaamaroopaa trayeetanu: ||
vratasnaataa dharmasheelaa simhaasana nivaasinee |
veerabhadraadrutaa veeraa mahaakaala samudbhavaa || 120 ||
vidyaadharaarchitaa siddha saadhyaaraadhita paadukaa |
shraddhaatmikaa paavanee cha mohinee achalaatmikaa || 121 ||
mahaadbutaa vaarijaakshee simhavaahana gaaminee |
maneeshiNee sudhaavaaNee veeNaa vaadana tatparaa || 122 ||
shveta vaahanishevyaa cha lasanmatir arundhatee |
hiraNyaakshee tathaa chaiva mahaananda pradaayinee || 123 ||
vasuprabhaa sumaalyaapta kandharaa pankajaananaa |
paraavaraa varaarohaa sahasra nayanaarchitaa || 124 ||
shreeroopaa shreematee shreshThaa shivanaamnee shivapriyaa |
shreepradaa shritakalyaaNaa shreedharaardha shareeriNee ||
shreekalaa anantadrushTishcha hyakshudraa aaraatisoodinee |
raktabeeja nihantree cha daityasanga vimardinee || 126 ||
simhaarooDhaa simhikaasyaa daitya shoNitapaayinee |
sukeerti sahitaa cChinnasamshayaa rasavedinee || 127 ||
guNaabhiraamaa naagaari vaahanaa nirjaraarchitaa |
nityoditaa svayamjyoti: svarNakaayaa prakeertitaa || 128 ||
vajradanDaankitaa chaiva tathaa amruta sanjeevinee |
vajracChannaa devadevee vara vajra svavigrahaa || 129 ||
maangalyaa mangalaatmaa cha maalinee maalyadhaariNee |
gandharvee taruNee chaandree khaDgaayudhadharaa tathaa ||
soudaaminee prajaanandaa tathaa proktaa bhrugoodbhavaa |
ekaanangaa cha shaastraartha kushalaa dharma chaariNee ||
dharma sarva svavaahaa cha dharmaadharma vinishchayaa |
dharma shaktir dharmamayaa dhaarmikaanaam shivapradaa ||
vidharmaa vishva dharmagnaa dharmaathaanthara vigrahaa |
dharmavarshmaa dharmapoorvaa dharma paarangataantaraa
dharmopadeshTree dharmaatmaa dharmagamyaa dharaadharaa |
kapaalinee shaakalinee kalaa kalita vigrahaa || 134 ||
sarva shakti vimuktaa cha karNikaaradharaa aksharaa |
kamsa praaNaharaa chaiva yuga dharmadharaa tathaa || 135 ||
yuga pravartikaa proktaa trisandhyaa dhyeya vigrahaa |
svargaapavarga daatree cha tathaa pratyaksha devataa || 136 ||
aadityaa divya gandhaa cha divaakara nibhaprabhaa |
padmaasanagataa proktaa khaDga baaNa sharaasanaa || 137 ||
shishTaa vishishTaa shishTeshTaa
shishTa shreshTha prapoojitaa |
shata roopaa shataavartaa vitataa raasa modinee || 138 ||
sooryendu netraa pradyumna jananee sushThumaayinee |
sooryaantara sthitaa chaiva satpratishThita vigrahaa || 139 ||
nivruttaa prochyate gnaanapaaragaa parvataatmajaa |
kaatyaayanee chanDikaa cha chanDee haimavatee tathaa ||
daakshaayaNee satee chaiva bhavaanee sarvamangalaa |
dhoomralochana hantree cha chanDa munDa vinaashinee ||
yoganidraa yogabhadraa samudra tanayaa tathaa |
deva priyankaree shuddhaa bhakta bhakti pravardhinee ||
triNetraa chandramukuTaa pramathaarchita paadukaa |
arjunaabheeshTa daatree cha paanDava priyakaariNee || 143 ||
kumaara laalanaa saktaa hara baahoopadhaanikaa |
vighnesha jananee bhakta vighna stoma prahaariNee || 144 ||
susmitendu mukhee namyaa jaya priya sakhee tathaa |
anaadinidhanaa preshThaa chitra maalyaanulepanaa || 145 ||
koTishchandra prateekaashaa kooTajaala pramaathinee |
krutyaaprahaariNee chaiva maaraNocchaaTanee tathaa || 146 ||
suraasura pravandyaanghrir mohaghnee gnaana daayinee |
shaDvairi nigrahakaree vairi vidraaviNee tathaa || 147 ||
bhootasevyaa bhootadaatree bhootapeeDaa vimardikaa |
naarada stutachaaritraa varadeshaa varapradaa || 148 ||
vaama deva stutaa chaiva kaamadaa soma shekharaa |
dikpaala sevitaa bhavyaa bhaaminee bhaava daayinee || 149 ||
stree soubhaagya pradaatree cha bhogadaa roga naashinee |
vyomagaa bhoomigaa chaiva munipoojya padaambujaa |
vanadurgaa cha durbodhaa mahaadurgaa prakeertitaa || 150 ||

phalashruti:
iteedam keertidam bhadra durgaa naama sahasrakam |
trisandhyam ya: paThennityam tasya lakshmee:
sthiraa bhavet || 1 ||
graham bhoota pishaachaadi peeDaa nashyatya samshayam |
baala grahaadi peeDaayaa: shaantir bhavati keertanaat || 2 ||
maarikaadi mahaaroge paThataam soukhyadam nruNaam |
vyavahaare cha jayadam shatru baadhaa nivaarakam || 3 ||
dampatyo: kalahe praapte mitha: prema abhivardhakam |
aayur aarogyadam pumsaam sarva sampat pradaayakam || 4 ||
vidyaabhivardhakam nityam paThamaartha saadhakam |
shubhadam shubhakaaryeshu paThataam shruNutaamapi || 5 ||
ya: poojayati durgaam taam durgaanaama sahasrakai: |
pushpai: kumkuma sammishrai: sa tu yatkaankShate hrudi || 6 ||
tatsarvam samavaapnoti naasti naastyatra samshaya: |
yanmukhe dhriyate nityam durgaanaama sahasrakam || 7 ||
kim tasyetara mantroughai: kaaryam dhanyatamasya hi |
durgaanaama sahasrasya pustakam yadgruhe bhavet || 8 ||
na tra graham bhootaadi baadhaa syaan mangalaaspade |
tadgruham puNyadam kshetram devee saannidhya kaarakam ||
etasya stotra mukhyasya paaThaka: shreshTha mantravit |
devataayaa: prasaadena sarvapoojya: sukhee bhavet || 10 ||
ityetannagaraajena keertitam munisattama |
guhyaadguhyataram stotram tvayi snehaat prakeertitam || 11 ||
bhaktaaya shraddhaanaaya kevalam keertyataam idam |
hrudi dhaaraya nityam tvam devi anugraha saadhakam || 12 ||

|| iti shree skaanda puraaNe skanda naarada samvaade durgaa sahasra naama stotram sampoorNam ||

Om Sri Durgaya Namaha 

Chandika Story from Devi Bhagavatam

Srīmad Devi Bhagavatam, Book 9, Chapter 47.

1-25 Nārāyaṇa said :-- O Nārada! Now hear the story of Mangala Chaṇḍī, approved of by the Vedas and respected by the literary persons. The Chaṇḍī, that is very skilled in all auspicious works and who is the most auspicious of all good things, is Mangal Chaṇḍīkā. Or the Chaṇḍī who is an object of worship of Mangala (Mars), the son of earth and the bestower of desires is Mangala Chaṇḍīkā. Or the Chaṇḍī who is an object of worship of Mangala of the family of Manu who was the ruler of the whole world composed of seven islands and the bestower of all desires is Mangala Chaṇḍī. Or it may be that the Mūla Prakriti, the Governess, the Ever Gracious Durgā assumed the form of Mangala Chaṇḍī and has become the Iṣṭa Devatā of women. When there was the fight with Tripurāsura, this Mangala Chaṇḍī, higher than the highest was first worshipped by Mahādeva, stimulated by Viṣṇu, on a critical moment. O Brāhmiṇ! While the fighting was going on, a Daitya threw out of anger one car on Mahādeva and as that car was about to fall on Him, Brahmā and Viṣṇu gave a good advice when Mahādeva began to praise Durgā Devī at once. Durgā Devī that time assuming the form of Mangala Chaṇḍī appeared and said “no fear no fear” Bhagavān Viṣṇu will be Thy Carrier buffalo. I will be also Thy Śakti in the action and Hari, full of Māyā, will also help Thee. Thou better slayest the enemy that dispossessed the Devas. O Child! Thus saying, the Devī Mangala Chandī disappeared and She became the Śakti of Mahā Deva. Then with the help of the weapon given by Viṣṇu, the Lord of Umā killed the Asura. When the Daitya fell, the Devas and Riṣis began to chant hymns to Mahādeva with devotion and with their heads bent low. From the sky, a shower of flowers fell instantaneously on Mahā Deva’s head. Brahmā and Viṣṇu became glad and gave their best wishes to Him. Then ordered by Brahmā and Viṣṇu, Śankara bathed joyously. Then He began to worship with devotion the Devī Mangala Chaṇḍī with pādya, Arghya, Āchamanīya and various clothings. Flowers, sandal paste, various goats, sheep, buffaloes, bisons, birds, garments, ornaments, garlands, Pāyasa (a preparation of rice, ghee, milk and sugar), Piṣṭaka, honey, wine, and various fruits were offered in the worship. Dancing, music, with instruments and the chanting of Her name and other festivals commenced. Reciting the Dhyān as in Mādhyandina, Mahādeva offered everything, pronouncing the principal Radical Mantra, “Om Hrīm Śrīm Klīm Sarvapujye Devī Mangala Chaṇḍīke Hum Phaṭ Svāhā” is the twenty-one lettered Mantra of Mangala Chaṇḍī. During worship, the Kalpa Vrikṣa, the tree yielding all desires, must be worshipped. O Nārada! By repeating the Mantra ten lakhs of times, the Mantra Siddhi (success in realising the Deity inherent in the Mantra) comes. Now I am saying about the Dhyānam of Mangal Chaṇḍī as stated in the Vedas and as approved by all. Listen. “O Devī Mangala Chaṇḍīke! Thou art sixteen years old; Thou art ever youthful; Thy lips are like Bimba fruits, Thou art of good teeth and pure. Thy face looks like autumnal lotus; Thy colour is like white champakas; Thy eyes resemble blue lilies; Thou art the Preserver of the world and thou bestowest all sorts of prosperity. Thou art the Light in this dark ocean of the world. So I meditate on Thee.” This is the Dhyānam. Now hear the stotra, which Mahādeva recited before Her.
26-37. Mahādeva said :-- Protect me, Protect me, O Mother! O Devī Mangal Chaṇḍīke! Thou, the Destroyer of difficulties! Thou givest joy and good. Thou art clever in giving delight and fortune. Thou the bestower of all bliss and prosperity! Thou, the auspicious, Thou art Mangala Chaṇḍīkā. Thou art Mangalā, worthy of all good, Thou art the auspicious of all auspicious; Thou bestowest good to the good persons. Thou art worthy to be worshipped on Tuesday (the Mangala day); Thou art the Deity, desired by all. The King Mangala, born of Manu family always worships Thee. Thou, the presiding Devī of Mangala; Thou art the repository of all the good that are in this world. Thou, the Bestower of the auspicious Mokṣa. Thou, the best of all; Thou, the respository of all good; Thou makest one cross all the Karmas; the people worship Thee on every Tuesday; Thou bestowest abundance of Bliss to all. Thus praising Mangala Chaṇḍīkā with this stotra, and worshipping on every Tuesday, Śambhu departed. The Devī Sarva Mangalā was first worshipped by Mahādeva. Next she was worsh ipped by the planet Mars; then by the King Mangala; then on every Tuesday by the ladies of every household. Fifthly she was worshipped by all men, desirous of their welfare. So in every universe Mangal Chaṇḍīkā, first worshipped by Mahādeva, came to be worshipped by all. Next she came to be worshipped everywhere, by the Devas, Munis, Mānavas, Manus. O Muni! He who hears with undivided attention this stotra of the Devī Mangala Chaṇḍīkā, finds no evils anywhere. Rather all good comes to him. Day after day he gets sons and grandsons and so his prosperity gets increased, yea, verily increased!

Om Chandikaya namaha

Lakshmi Tantra

Sri Lakshmi-Tantra", Chapter 13 "The true form of jiva"

13.01. Shreemati Maha Lakshmi-Devi said: "Shakra, the Anugraha-Shakti is traditionally known as My Fifth (Shakti). My son, I am now going to describe Her True Nature to you.
13.02-03. These (jivas) are deluded by avidya, subjected to the (illusion) of asmita (false material ego) and overwhelmed by my Shakti called Tirodhana.
In general they fall from a higher to a lower position; (but) at the same time they also show a tendency to ascend from lower to higher positions. Such jivas are subjected to three types of bondage and move through the three states (regions).
13.04. Broiling in their own deeds, (they) are in the very centre of the hot coal that represents mundane life; they inveterately seek happiness but (instead), owing to ignorance, get crushed by misery.
13.05-08. As movable and immovable beings they continuously pass through an endless chain of births.
Inextricably enmeshed in the miseries of body, senses, mind and intelligence through the results caused by certain deeds, (jivas) are ever subjected to recurrent birth and death, and undergo affliction through systematic exertion or its absence (i.e. attempts to avoid misery or to pursue happiness, as the case may be). (These considerations) engender (in me) endless compassion for these jivas.
I obliterate their sins and I, Shreemati Maha Lakshmi-Devi, ensure that (such) jivas escape beyond the clutches of misery. (This act of compassion) is called Anugraha, which is also referred to as the 'descent' of the Supreme Shakti.
13.09. Having received My Grace, they are absolved from their karman (i.e. extinction of consequences). The jivas infused with My Grace possess only apascima (non-phenomenal) bodies.
13.10. The precise moment of the descent of Anugraha is known only to Me. It cannot be brought about by human effort, or by any other means.
13.11. Solely through the arbitrary exercise of My own discretion do I sometimes look upon a certain individual with Favour. Thenceforward that individual (becomes) pure and his internal organ becomes cleansed.
13.12-14. And he, having reached the state of karmasamya (pacification of karman), then confines himself to performing good deeds, to attaining knowledge of the Vedanta, to following (the course of speculation and meditation laid down in) the Samkhya and Yoga and through a correct understanding of Sattvata (philosophy), becomes imbued with pure devotion for Bhagavan Shree Vishnu.
Then (gradually) after lapse of time the yogin (the meditating adept), who has shaken off all accumulated afflictions (klesas) by freeing himself from every shackle, glows brightly (liberated) from all attachments
and (ultimately) becomes one with the supreme Brahman represented by Laksmi and Narayana.
13.15. This is My Fifth Shakti known as Anugraha. The reason for My engaging in activities such as Tirobhava etc. is purely a matter of My Own Choice.
13.16. Thus, O Shakra, understand My fivefold Divine functions, about which I have nothing further to add.
Sakra said: - I salute Thee, Who livest in the lotus, I salute Thee, who shelterest in Bhagavan Shree Narayana.
13.17-18. I salute Thee, Eternal and Flawless Goddess, Who art, as it were, the Ocean of all blessings.
(Though) the great darkness (of my mind) has been dispelled by the flow of Thy nectar-like words, (yet),
I am eager to know more about the excellent form of Chit-Shakti.
13.18. Shreemati Maha Lakshmi-Devi said: "Bhagavan Shree Narayana is the Unique God, the Eternal Supreme Soul.
13.19. Bhagavan Shree Narayana is the Everlasting Embodiment of (all the attributes, viz.):
1) Jnana,
2) Bala,
3) Aishvarya,
4) Veerya,
5) Shakti and
6) Ojas (i.e. Tejas).
Bhagavan Shree Narayana is Beginningless and without limitation in space; time or form.
13.20. I, the Supreme Goddess, am His Shakti, consisting of His I-hood, resplendently displaying the Six (Divine) attributes; Omnipotent and Eternal.
13.21. My Unique Essential Form consists of Pure and Unlimited consciousness. All the successful (yogins) amongst all the jivas exist in Me.
13.22. Through My Sovereign Will, I manifest the whole of creation on Myself as the substratum. All the worlds dart (start) into existence on me, as birds dart on water.
13.23. Of My own choice I descend (through Limited Forms) in fulfilment of My five functions. This, My descending Self is called Chit-Shakti.
13.24. This is My Limited (Self) consisting of concentrated consciousness, which is Pure and at the same time Independent. Even in this (concentrated consciousness) the universe is manifest, similarly as the reflection of a mountain may be caught in a (small) mirror.
13.25. This (limited manifestation of Mine) is transparent and ever shining like a diamond. As pure brilliance is the quality of the sun, so is consciousness its quality.
13.26. Jiva is spontaneously manifested by her (Chit-Shakti) possessing similar traits and this jiva is also continuously occupied in performing the five daily duties.
13.27. The contact (of Chit-Shakti) with (objects such as) blue, yellow etc. is called by the wise "srshti". Attachment to such objects (of Chit-Shakti) is called "sthiti".
13.28. The cessation of (the jiva's) attachment to objects, caused by the desire to seize another, is referred to by the learned in the science of the principles, as "samhrti".
13.29. The impression (vasana) left by them (i.e. objects) is tirobhava and the eradication of that impression is Anugraha. This destruction has the propensity, like fire, to destroy everything within reach.
13.30. This jiva is sustained by merely an infinitesimal part of Myself. I have previously explained to you My illusory Form in association with its relevant objects.
13.31. When in consequence of (the advent of) pure knowledge, the jiva discards its limitations, then freed from every shackle it becomes illuminated (with knowledge).
13.32. In consequence of (the advent of the Divine Attributes) jnana and kriya, it (then) becomes omniscient and omnipotent; and since all fetters have been removed, in acquiring my nature it even becomes non-molecular (in size, i.e. infinite).
13.33. As long as it is unnoticed by Me, who am moved by pity, its knowledge continues to be restricted and it (continues) to experience the universe through its senses (lit. instruments of knowledge).
13.34. Observing objects with the eye (i.e. a sense organ), using the mind to form notions, attributing ego-consciousness by virtue of ahamkara, it finally uses intelligence to determine (an object).
13.35. Thus from having lived in the waking state, it enters the dream state by relying then solely on its internal senses. From that state, in a state of profound sleep, it reverts to its own true nature.
13.36-39. These three states actually belong to prakrti, and not to the jiva.
Even the state of turya, entered during the jiva's meditative trance, does not properly belong to it.
The jiva does indeed consist of pure transcendental substance (Shuddha-Sattva).
It is independent of all states, is unaffected by any attributes belonging to Prakrti, is unlimited by the conditions (upadhis) and is indivisible. In fact the jiva incorporates (pure) consciousness.
But although that is its essence, it becomes blinded by avidya and hence does not see Me, who am (however) clearly visible and am identical with its own self.
Shakra said: "O Goddess, how can You say that You are clearly visible, when You are beyond the reach of all senses? O Ambuja, even the Vedanta (Upanisad) fails to clarify your true nature.
13.40. Shreemati Maha Lakshmi-Devi said: "Shakra, consider Me to be intuitively realizable by all embodied beings..."

Matsya Stotram

|| matsyastotram ||

shrIgaNeshAya namaH |
nUnaM tvaM bhagavAnsAkShAddharirnArAyaNo.avyayaH |
anugrahAya bhUtAnAM dhatse rUpaM jalaukasAm || 1||

namaste puruShashreShTha sthityutpattyapyayeshvara |
bhaktAnAM naH prapannAnAM mukhyo hyAtmagatirvibho || 2||

sarve lIlAvatArAste bhUtAnAM bhUtihetavaH |
j~nAtumichChAmyado rUpaM yadarthaM
bhavatA dhRRitam || 3||

na te.aravindAkSha padopasarpaNaM mRRiShA bhavetsarvasuhRRitpriyAtmanaH |
yathetareShAM pRRithagAtmanAM satAmadIdRRisho yadvapuradbhutaM hi naH || 4||

iti shrImadbhAgavatapurANAntargataM matsyastotraM sampUrNam ||

Shakti Ashtottara Shatadivyasthaniya Namavali

108 names of Shakti from Matsya Mahapurana
śaktyaṣṭōttaraśatadivyasthānīyanāmāvaliḥ

1. ōṃ vārāṇasyāṃ viśālākṣyai namaḥ
2. ōṃ naimiṣē liṅgadhāriṇyai namaḥ
3. ōṃ prayāgē lalitādēvyai namaḥ
4. ōṃ gandhamādanē kāmākṣyai namaḥ
5. ōṃ mānasē kumudāyai namaḥ
6. ōṃ ambarē viśvakāyāyai namaḥ
7. ōṃ gōmantē gōmatyai namaḥ
8. ōṃ mandarē kāmacāriṇyai namaḥ
9. ōṃ caitrarathē madōtkaṭāyai namaḥ
10. ōṃ hastināpurē jayantyai namaḥ
11. ōṃ kānyakubjē gauryai namaḥ
12. ōṃ malayaparvatē rambhāyai namaḥ
13. ōṃ ēkāmrakē kīrtimatyai namaḥ
14. ōṃ viśvē viśvēśvaryai namaḥ
15. ōṃ puṣkarē puruhūtāyai namaḥ
16. ōṃ kēdārē mārgadāyinyai namaḥ
17. ōṃ himavataḥpṛṣṭhē nandāyai namaḥ
18. ōṃ gōkarṇē bhadrakarṇikāyai namaḥ
19. ōṃ sthānēśvarē bhavānyai namaḥ
20. ōṃ bilvakē bilvapatrikāyai namaḥ
21. ōṃ śrīśailē mādhavyai namaḥ
22. ōṃ bhadrēśvarē bhadrāyai namaḥ
23. ōṃ varāhaśailē jayāyai namaḥ
24. ōṃ kamalālayē kamalāyai namaḥ
25. ōṃ rudrakōṭyāṃ rudrāṇyai namaḥ
26. ōṃ kālañjarē girau kālyai namaḥ
27. ōṃ mahāliṅgē kapilāyai namaḥ
28. ōṃ markōṭē mukuṭēśvaryai namaḥ
29. ōṃ śālagrāmē mahādēvyai namaḥ
30. ōṃ śivaliṅgē jalapriyāyai namaḥ
31. ōṃ māyāpuryāṃ kumāryai namaḥ
32. ōṃ santānē lalitāyai namaḥ
33. ōṃ sahasrākṣē utpalākṣyai namaḥ
34. ōṃ kamalākṣē mahōtpalāyai namaḥ
35. ōṃ gaṅgāyāṃ maṅgalāyai namaḥ
36. ōṃ puruṣōttamē vimalāyai namaḥ
37. ōṃ vipāśāyāṃ amōghākṣyai namaḥ
38. ōṃ puṇḍravardhanē pāṭalāyai namaḥ
39. ōṃ supārśvē nārāyaṇyai namaḥ
40. ōṃ vikūṭē bhadrasundaryai namaḥ
41. ōṃ vipulē vipulāyai namaḥ
42. ōṃ malayācalē kalyāṇyai namaḥ
43. ōṃ kōṭitīrthē kōṭavyai namaḥ
44. ōṃ mādhavē vanē sugandhāyai namaḥ
45. ōṃ kubjāmrakē trisandhyāyai namaḥ
46. ōṃ gaṅgādvārē ratipriyāyai namaḥ
47. ōṃ śivakuṇḍē sunandāyai namaḥ
48. ōṃ dēvikātaṭē nandinyai namaḥ
49. ōṃ dvāravatyāṃ rukmiṇyai namaḥ
50. ōṃ vṛndāvanē vanē rādhāyai namaḥ
51. ōṃ mayūrāyāṃ dēvikāyai namaḥ
52. ōṃ pātālē paramēśvaryai namaḥ
53. ōṃ citrakūṭē sītāyai namaḥ
54. ōṃ vindhyē vindhyādhivāsinyai namaḥ
55. ōṃ sahyādrau ēkavīrāyai namaḥ
56. ōṃ hariścandrē candrikāyai namaḥ
57. ōṃ rāmatīrthē ramaṇāyai namaḥ
58. ōṃ yamunāyāṃ mṛgāvatyai namaḥ
59. ōṃ karavīrē mahālakṣmyai namaḥ
60. ōṃ vināyakē umādēvyai namaḥ
61. ōṃ vaidyanāthē arōgāyai namaḥ
62. ōṃ mahākālē mahēśvaryai namaḥ
63. ōṃ uṣṇatīrthēṣu abhayāyai namaḥ
64. ōṃ vindhyakandarē amṛtāyai namaḥ
65. ōṃ māṇḍavyē māṇḍavyai namaḥ
66. ōṃ mahēśvarē purē svāhāyai namaḥ
67. ōṃ chāgalāṇḍē pracaṇḍāyai namaḥ
68. ōṃ makarandakē caṇḍikāyai namaḥ
69. ōṃ sōmēśvarē varārōhāyai namaḥ
70. ōṃ prabhāsē puṣkarāvatyai namaḥ
71. ōṃ sarasvatyāṃ pārāvārataṭē dēvamātrē namaḥ
72. ōṃ mahālayē mahābhāgāyai namaḥ
73. ōṃ payōṣṇyāṃ piṅgalēśvaryai namaḥ
74. ōṃ kṛtaśaucē siṃhikāyai namaḥ
75. ōṃ kārtikēyē yaśaskaryai namaḥ
76. ōṃ utpalāvartakē lōlāyai namaḥ
77. ōṃ śōṇasaṅgamē subhadrāyai namaḥ
78. ōṃ siddhapurē mātrē lakṣmyai namaḥ
79. ōṃ bharatāśramē aṅganāyai namaḥ
80. ōṃ jālandharē viśvamukhyai namaḥ
81. ōṃ kiṣkindhaparvatē tārāyai namaḥ
82. ōṃ dēvadāruvanē puṣṭyai namaḥ
83. ōṃ kāśmīra maṇḍalē mēdhāyai namaḥ
84. ōṃ himādrau bhīmādēvyai namaḥ
85. ōṃ viśvēśvarē puṣṭyai namaḥ
86. ōṃ kapālamōcanē śuddhyai namaḥ
87. ōṃ kāyāvarōhaṇē mātrē namaḥ
88. ōṃ śaṅkhōddhārē dhvanyai namaḥ
89. ōṃ piṇḍārakē dhṛtyai namaḥ
90. ōṃ cadrabhāgāyāṃ kālāyai namaḥ
91. ōṃ accōdē śivakāriṇyai namaḥ
92. ōṃ vēṇāyāṃ amṛtāyai namaḥ
93. ōṃ badaryāṃ urvaśyai namaḥ
94. ōṃ uttarakurau auṣadhyai namaḥ
95. ōṃ kṛśadvīpē kuśōdakāyai namaḥ
96. ōṃ hēmakūṭē manmathāyai namaḥ
97. ōṃ mukuṭē satyavādinyai namaḥ
98. ōṃ aśvatthē vandanīyāyai namaḥ
99. ōṃ vaiśravaṇālayē nidhayē namaḥ
100. ōṃ vēdavadanē gāyatryai namaḥ
101. ōṃ śivasannidhau pārvatyai namaḥ
102. ōṃ dēvalōkē indrāṇyai namaḥ
103. ōṃ brahmāsyēṣu sarasvatyai namaḥ
104. ōṃ sūryabimbē prabhāyai namaḥ
105. ōṃ mātṝṇāṃ vaiṣṇavyai namaḥ
106. ōṃ satīnāṃ arundhatyai namaḥ
107. ōṃ rāmāsu tilōttamāyai namaḥ
108. ōṃ sarvaśarīriṇāṃ cittē brahmakalānāmaśaktyai namaḥ

|| iti śrīmatsyamahāpurāṇē śrīśaktyaṣṭōttaraśatadivyasthānīyanāmāvaliḥ sampūrṇā||

Surya Ashtakam

Adidevam namastubhyam prasIda mama bhAskara
divAkara namastubhyam prabhAkara namostute

saptAshwarathamArUDam prachaNDam kashyapAtmajam
shwethapadmadharam devam tam sUryam praNamAmyaham

lohitam rathamArUDam sarvalokapitAmaham
mahApApaharam devam tam sUryam praNamAmyaham

traiguNyam cha mahAshUram brahmAviShNu maheshwaram
mahApApaharam devam tam sUryam praNamAmyaham

bramhitam tejah punjam cha vAyumAkAshameva cha
prabhum cha sarvalokAnAm tam sUryam praNamAmyaham

bandhUkapuShpasamkAsham hArakuNDala bhUShitam
ekachakradharam devam tam sUryam praNamAmyaham

tam sUryam jagatkartAram mahAtejah pradIpanam
mahApApaharam devam tam sUryam praNamAmyaham

tam sUryam jagatAm nAtham gyAnavigyAna mokshadam
mahApApaharam devam tam sUryam praNamAmyaham

Om Suryaya Namaha

Maha Sadashiva Stuti

ṣoḍaśāvaraṇa śivacakre mahāprāsādaśambhuṃ samabhyarcya paramamaṅgalarūpamīśaṃ stūyāt

nandikeśvara uvāca
indukhaṇḍalalitāmalamauḻe kundakāntisadṛśottamadeha |
indirāramaṇalocanapūjya manmanogahanapaṅkajavāsa ||
[sthūlapañcākṣaramuccārya liṅgamudrāyuto praṇamet]

sukeśa uvāca
pañcakośagaganātiga śambho vyomakeśa guṇasārasahaṃsa |
kāśikāpuranivāsa maheśa pāhi śaṅkara sukeśamaheśa ||
[sūkṣmapañcākṣaramuccārya ardhayonimudrāyuto praṇamet]

caṇḍikeśvara uvāca
caṇḍīśa khaṇḍaparaśo śaśikhaṇḍacūḍa
brahmāṇḍamauliga dharādharakārmukeśa |
vidhyuttamuṇḍavaramālaka kuṇḍalīśa
coccaṇḍatāṇḍava maheśvara śūladaṇḍa ||
[pārthivapañcākṣaramuccārya triśūlamudrāyuto praṇamet]

bāṇa uvāca
bāṇeśa śambho haribāṇapāṇe
tvaṃ pāhi gaṅgādhara candracūḍa |
viśveśa bharga madanāntaka kālakāla
māmadya śaṅkara vibho gaṇanāthapūjya ||
[vāruṇapañcākṣaramuccārya akṣamālāmudrāyuto praṇamet]

bhṛṅgīśa uvāca
śrīśaṅkarāmaya hareśvara viśvamūrte
viśvādhikeśa karasaṅgikuraṅgabāla |
mandārakundanavacampakabilvamālā-
divyottamāṅgadabhujaṅga sureśa pāhi ||
[taijasapañcākṣaramuccārya mṛgīmudrāyuto praṇamet]

riṭiruvāca
viśveśa viśva madanāntaka viśvamūrte
gaurīvarāmarabhujaṅgaphaṇābhirāma |
gaṅgādharāntakaripo pramathādhinātha
pāhīśa māmakadhiyādya lalāmasoma ||
[samīrapañcākṣaramuccārya khaṭvāṅgamudrāyuto praṇamet]

kālāgnirudra uvāca
tryambaka sadāśiva tripuramāra kālāntaka
triśūlavarapāśasaṃyutakarādribāṇāsana |
prasādajanitānana prakaṭacaṇḍadhāmāgama
sudhāṃśukaśikhaṇḍaka surasanātha māṃ pālaya ||
[vyomapañcākṣaramuccārya kapālamudrāyuto praṇamet]

vīrabhadra uvāca
kṣayadvīra dakṣādhvaradhvaṃsakāśā-
vaseśāna cāśāvihīneti tuṣṭaḥ |
tvamevāsi bhadraṃ tvamevāsya bhadraṃ
satāñcāsatāmāśu māṃ mokṣayādya ||
[mānasapañcākṣaramuccārya ḍamarumudrāyuto praṇamet]

tatpuruṣa uvāca
svacchacchatrābhirāmaṃ chavijitarajataṃ chandasāṅgītatuṣṭaṃ
svacchandāyāṃ niricchodadhinijamahigocchannamacchācchadeham |
chadmebhārichadācchachadamajamajaraṃ piñchatāpiñchaguccha-
cchāyāsacchāyavāmāṅgamamadadhiṣaṇe sadviṣacchedaneccham ||
āśīviṣāṅgada sadaiva maheśa kāśī-
vāsīkṛtānandavana prasīda |
saṃsāravārāśitare purāre
kīnāśanāśa bhayamāśu vināśayādya ||
[sṛṣṭipañcākṣaramuccārya cāpamudrāyuto praṇamet]

aghora uvāca
sajjannirjararājarājamakuṭīnīrājanabhrājiṣa-
drājīvaṃ jagadārtibhañjanaratañjetāramājau purām |
āsāmrājyamihaiva jīvitanaye sāyujyamevejyayā
dātāraṃ bhaja dhūrjaṭiṃ svahṛdaya me jahnukanyābhujaṅgam ||
anikaṭagamakapaṭagirāmahikaṭakaṃ naṭanalaṃpaṭaṃ khapaṭam |
aghapaṭalapāṭanapaṭuṃ hāṭakagodhāridhāriṇaṃ vande ||
[saṃsthitipañcākṣaramuccārya bāṇamudrāyuto praṇamet]

sadyojāta uvāca
pāṭīradrumakīṭaketanajaṭākoṭīrabhāgeraṭa-
tsphātoccaistaṭinīsyadārbhaṭataṭajjūṭīkṛtāhicchaṭa |
ghoṭākṛtrimagokaṭītaṭapaṭībhūtebhacarmāmbara
kṣoṇīruṇṇikaṭāṭakhāṭaviṭapin maccittataṭyāmaṭa ||
vataṃsitasudhākaraṃ varaguṇaugharatnākaraṃ
sphuranniṭilalocanajvalanadagdhamīnadhvajam |
kulācalakumārikākucataṭīpaṭīrāṅkitaṃ
bhajāmi bhajatāṃ sadābhayadamīśvaraṃ śaṅkaram ||
[saṃhārapañcākṣaramuccārya paraśumudrāyuto praṇamet]

vāmadeva uvāca
tiṣṭhante stutipāṭhane tava vibho niṣṭhyūtaniṣṭhīvava-
cchāṭhyaṃ niṣṭhuratāṃ vidhūya manasā brahmaikaniṣṭhāḥ kati |
vaikuṇṭhārcita ratnapīṭhanilaya śrīkaṇṭha kaṇṭhollasa-
nnīla jyeṣṭha kaniṣṭha kuṣṭhahanana śreṣṭhāntarātiṣṭha me ||
surakuvalayasomaṃ vāmadevākhyasāma-
stutamakhilaguṇānāṃ sīmadhāmānamīśam |
jagadavanavināśaṃ śāmbhavodyatsukāmaṃ
nijanayanakaṭākṣairdagdhakāmaṃ bhaje.aham ||
[viśvalīnapañcākṣaramuccārya kāmamudrāyuto praṇamet]

īśāna uvāca
rathantararavaśriyaṃ ratharathāṅgapāṇīśaraṃ
manorathapathātigaṃ surathanāthasatkaṅkaṇam |
bhagīrathapathānugāvihitajahnukanyājaṭaṃ
bhajāmi suragorathapriyamapārapāpāpaham ||
caṣake nijavājiheṣitaiścaraṇe vāyusubhojiśiñjitaiḥ
kaṭisīmni subhūribṛṃhitairmukharaṃ daivatamāvirastu citte |
aśvīkṛtasvīkṛtavedarāśināṅgīkṛtāṅgīkṛtaśambarāriḥ |
astrīkṛtastrīkṛtadānavārirdevassadā me hṛdaye cakāstu ||
[sarvānugrahapañcākṣaramuccārya jaganmohanamudrāyuto praṇamet]

OM NAMAH SHIVAYA

Calling the Spring

From the Diwan of Zeb-un-Nissa (1637-1702), a Sufi poetess.

O Love, I am thy thrall.
As on the tulip's burning petal glows
A spot yet more intense, of deeper dye,
So in my heart a flower of passion blows;
See the dark stain of its intensity,
Deeper than all.

This is my pride -
That I the rose of all the world have sought,
And, still unwearied in the eager quest,
Fainted nor failed have I, and murmured not;
Thus is my head exalted over the rest,
My turban glorified.

O blessed pain,
O precious grief I keep, and sweet unrest,
Desire that dies not, longing past control!
My heart is torn to pieces in my breast,
And for the shining diamond of the soul
I pine in vain.

Behold the light
That from Thy torch of mercy comes to bless
The garden of my heart, Beloved One,
With the white radiance of its loveliness,
Till my wall's shadow shall outvie the sun,
And seem more bright.

I humbly sit apart;
The Kaaba courts the true believers tread,
I dwell outside, nor mix my praise with theirs;
Yet every fibre of my sacred thread
More precious is to God than all their prayers -
He sees the heart.

O Makhfi sorrowing,
Look from the valley of despair and pain;
The breath of love like morning zephyr blows,
Pearls from thine eyelids fall like gentle rain
Upon the garden, summoning the rose,
Calling the spring.

Seven Steps of Alchemy

You can share the popular opinion about alchemy as having been the attempt by medieval eccentrics to transmute lead and copper into silver and gold. But it not only about it. The original esoteric study of alchemy involved the idea of spiritual transformation and examined the interrelationships between the natural and supernatural worlds. Alchemy, as a body of secret knowledge, came to be a quest for the secrets of transmuting metals and discovering the Philosopher's Stone - "the physical vehicle for the 'divine spark' necessary to the process of transmutation" (Alchemy 50). Anyway, all that is steeped in mysticism and mystery. You have a choice to considering alchemy as an ancient path of spiritual purification and transformation; and probably you will decipher these mysterious symbols, which can be interpreted simultaneously both at a material and a spiritual level.

From the spiritual point of view, the seven metals of alchemy are said to be one thing at different stages in evolution or the seven steps in the processes of alchemical "transformation". As spiritual process, it can symbolically illustrates the changes and purification processes inside of man. This transformation of matter, in the vessel and the human soul, proceeds in seven stages, which are described in the classical alchemy in a certain order:
1. Calcination
2. Dissolution
3. Separation
4. Conjunction
5. Fermentation
6. Distillation
7. Coagulation

1. Calcination -  represented by Sulfuric Acid, is a destruction of ego and our attachment to material possessions. Calcination is usually a natural humbling process as we are gradually assaulted and overcome by the trials and tribulations of life, though it can be a deliberate surrender of our inherent hubris gained through a variety of spiritual disciplines that ignite the fire of introspection and self-evaluation.
Calcination is working with Fire to burn away mental constructs and reveal a person's true essence.

2. Dissolution  - represented by Iron Oxide or rust, which illustrated the potentially corrosive powers of water on even the hardest of metals. Inwardly this represents a further breaking down of the artificial structures of the psyche and a unifying of the different aspects. Traditionally the approach was such that the initiates conscious minds must let go of control, opening the "floodgates" and generating new energy from the waters held back; again potentially a painful process.
So, Dissolution is working with Water.

3. Separation  - represented by the compound Sodium carbonate, which separates out of water and appears as white soda ash on dry lakebeds. It is the process of the rediscovery of our essence and the reclaiming of dream and visionary "gold" previously rejected by the masculine, rational part of our minds. It is for the most part, a conscious process (that has become conscious through the process of Dissolution), in which we review formerly hidden material and decide what to discard and what to reintegrate into our refined personality. Much of this shadowy material is things we are ashamed of or were taught to hide away from our parents, churches, and schooling. Separation is letting go of the self-inflicted restraints to our true nature, so our true personality can shine through. Working with Air.

4. Conjunction  - symbolized by a Nitrate compound known as cubic-saltpeter or potassium nitrate, or simply salt what was used to separate silver from gold.
It is empowerment of our true selves, the union of both the feminine and masculine sides of our personalities into a new belief system or an intuitive state of consciousness. The Union of opposites can generates the Child, or the alchemical Lesser Stone. After it is achieved, the adept is able to clearly discern what needs to be done to achieve lasting enlightenment, which is union with the Overself.
Working with Earth.

5. Fermentation - represented by Liquor Hepatis (or Balsam of the Soul). The Fermentation phase then begins with the introduction of new life into the product of Conjunction to strengthen it and insure its survival.
Fermentation is the growth of a ferment (bacteria) in organic solutions, such as occurs in the fermenting of milk or wine. During the making of wine, the grapes are "sacrificed" or crushed to release their essences in the juice. Then, putrefaction begins as the juice is allowed to decompose and rot. Next, a white layer of digesting bacteria arises that begins the process of Fermentation. Finally, the new life force “conquers” the original identity of the grape juice and supplants it with a new and higher presence or life. This higher presence is release during the next operation (Distillation), which produces the true Spirit of Wine (its alcohol), which contains the purified essence of grapes.
Figuratively, the Fermentation can be achieved through various activities that include intense prayer, desire for mystical union,or deep meditation etc.
Working with Sulfur.

6. Distillation  - represented by Black Pulvis Solaris. It is marked with the symbol for silver and the Moon.
It is a key process on all levels of alchemy.
In practical terms, this involves heating a substance until it boils, and then condensing the vapors into a purified liquid. It increase its concentration and purity of substance, such as takes place in the distilling of wine to make brandy. In personal level, the agitation and sublimation of psychic forces is necessary to ensure that no impurities from the lower personality are incorporated into the next and final process. Many introspective techniques can be applied to raise the content of the psyche to the highest level possible. It is the purification of the unborn Self. Distillation is described in the Emerald Tablet as: It rises from Earth to Heaven and descends again to Earth, thereby combining within Itself the powers of both the Above and the Below. 
Working with Mercury.

7. Coagulation  - represented by Gold or a compound called Red Pulvis Solaris, which name means "Powder of The Sun". The seventh and final operation in alchemy.
Chemically, Coagulation is the precipitation or sublimation of the purified ferment from Distillation.
It is a higher application of the elements Air and Earth, and it results in a union of spirit with matter. At this stage, it working with the other, resurrected Salt.
Coagulation incarnates and releases the Ultima Materia of the soul, the Astral Body, which the alchemists also referred to it as the Philosopher's Stone. Using this magical Stone, the alchemists believed they could exist on all levels of reality. You can consider it as some supreme value or the living wisdom and knowledge of Truth. The seeker connect here his basic self with the Higher Self and become the Whole Person.

Certainly, it's a very short description. I will not show now the comparison with other methods of transformation (Indian tantra or Chinese taoism, for example) but we can clearly see that Alchemy is a mystical method of self-perfection. And this long quest from ordinary to noble metals we can consider as the another search of the way to liberation and supreme freedom.

Enter the Door - 9

By Jalāl ad-Dīn Muhammad Rūmī 

How lover and beloved touch is familiar and courteous,
but there is a strange impulse in that
to create a form that will dissolve all other shapes.
Remember,
the entrance door to the sanctuary
is inside you.
We watch a sunlight dust dance,
and we try to be that lively,
but nobody knows what music
those particles hear.
Each of us has a secret companion musician
to dance to.
Unique rhythmic play,
a motion in the street
we alone know
and hear.
Shams is a king of kings like Mahmud,
but there's not another
pearl-crushing dervish Ayaz like me.

No One Knows

No one knows the state of the Lord.
The Yogis, the celibates, the austere penitents, and all sorts of clever people have failed.
In an instant, He changes the beggar into a king, and the king into a beggar. He fills what is empty, and empties what is full. Such are His ways. He Himself spread out the expanse of His Maya, and He Himself beholds it. He assumes so many forms, and plays so many games, and yet He remains distinct and detached from it all. Incalculable, infinite, incomprehensible and immaculate, He has misled the whole world.
So give up all your doubts; prays Nanak, O mortal, focus your consciousness on His Feet.

Siri Guru Granth Sahib (537)

The Migrating Bird

The migrating bird

leaves no trace behind

and does not need a guide.

By Dogen

Overcoming

"Sisyphus" by Edward Burne-Jones 

Just as the earth attracts everything to the centre of gravity, and every object thrown upward into space will come down, so also material ideas and worldly thoughts attract man to the centre of self. Anger, passion, ignorance, prejudice, greed, envy, covetousness, jealousy and suspicion prevent man from ascending to the realms of holiness, imprisoning him in the claws of self and the cage of egotism. The physical man, unassisted by the divine power, trying to escape from one of these invisible enemies, will unconsciously fall into hands of another. No sooner does he attempt to soar upward than the density of the love of self, like the power of gravity, draws him to the center of the earth. The only power that is capable of delivering man from this captivity is the power of the Holy Spirit. The attraction of the power of the Holy Spirit is so effective that it keeps man ever on the path of upward ascension. (‘Abdu’l-Bahá, Bahá’í Scriptures)

Even or odd, thou shalt win the wager. The friends of God shall win and profit under all conditions, and shall attain true wealth. (Bahá’u'lláh, Crisis and Victory)

To Bridle a Horse

This is a Taoist parable about what to do with an uncontrollable situation.

One day, an angry and unruly horse was left tied in a narrow but very busy alleyway. A crowd soon gathered, debating the best way to get around the restive beast. Many advocated attempting to simply run past it, but the alley proved too narrow, and they only received kicks for their troubles.

Several people tried to vault over the horse, but it simply reared up and trampled them mercilessly. One brave man even sought to crawl between its legs, but was nearly killed in the attempt.

After many hours, a young girl spotted Master K'ung approaching the alley from a nearby street. She yelled, "Master K'ung approaches! Surely he can help us get around the horse!"

Master K'ung gazed from the crowd to the horse, pausing briefly to consider. He then smiled slightly, and walked down to the next alley to continue on his way.

Person Who is Beyond All Things

From the "Nine Mountains" written by Korean Zen Master Ku San Sunim (1909-1983).

The eyes of the enlightened man who has awakened to the true-nature which is absolutely unchanging, have direct insight into the great truth of the universe.

He has transcended the three time periods of past, present and future; and by transcending both time and space he is not obstructed by being and non-being; this is called liberation.

He sees all phenomena in the universe through the Great Perfect Mirror Wisdom, in the same manner as a mirror reflects everything in creation.

He is without contamination or attachments; he is like white clouds over green mountains or falling rain on the blue sea.

By staying within the mind of non-action (wu-wei), he has followed the stream and reached the marvel; he is vast and boundless.

This is the man who is without any obstruction.

All relativity is ended here; birth does not matter and death does not matter.

Everyone is Vairocana Buddha and all is a store of flowers. There is nothing which is not sacred.

One name for such a man is "a person who is beyond all things."

Hymn of the Pearl

In this blog, there are some posts about a pearl's symbolism ( here and here or here ). But it is very rich, beautiful and long theme. And this ancient poem-parable is one more example. The author of this Hymn from the apocryphal Acts of Thomas is unknown. Commonly interpreted as a Gnostic view of the human condition, that we are spirits lost in a world and forgetful of our true origin. The symbolic pearl is the purpose of the spiritual search and the most valuable award. Anyway, from its beginnings, any philosophy of religion has been concerned with reflecting on, as far as possible, about this search. "Again, the Kingdom of Heaven is like a merchant on the lookout for choice pearls. When he discovered a pearl of great value, he sold everything he owned and bought it!" (Matthew 13:45-46)

When I was a little child,
and dwelling in my kingdom,
in my father's house, and was content with the wealth and the
luxuries of my nourishers,
from the East, our home,
my parents equipped me (and) sent me forth;
and of the wealth of our treasury
they took abundantly, (and) tied up for me a load
large and (yet) light, which I myself could carry,
gold of Beth-Ellaya,
and silver of Gazak the great,
and rubies of India,
and agates from Beth-Kashan,
and they furnished me with the adamant,
which can crush iron.
And they took off from me the glittering robe,
which in their affection they made for me,
and the purple toga,
which was measured (and) woven to my stature.
And they made a compact with me,
and wrote it in my heart, that it might not be forgotten:
"If thou goest down into Egypt,
and bringest the one pearl,
which is in the midst of the sea
around the loud-breathing serpent,
thou shalt put on thy glittering robe
and thy toga, with which (thou art) contented,
and with thy brother, who is next to us in authority,
thou shalt be heir in our kingdom."
I quitted the East (and) went down,
there being two guardians,
for the way was dangerous and difficult,
and I was very young to travel it.
I passed through the borders of Maishan,
the meeting-place of the merchants of the East,
and I reached the land of Babel,
and I entered the walls of Sarbug.
I went down into Egypt,
and my companions parted from me.
I went straight to the serpent,
I dwelt in his abode,
(waiting) till he should lumber and sleep,
and I could take my pearl from him.
And when I was single and alone
(and) became strange to my family,
one of my race, a free-born man,
and Oriental, I saw there,
a youth fair and loveable,
the son of oil-sellers;
and he came and attached himself to me,
and I made him my intimate friend,
and associate with whom I shared my merchandise.
I warned him against the Egyptians,
and against consorting with the unclean;
And I dressed in their dress,
that they might not hold me in abhorrence,
because I was come from abroad in order to take the pearl,
and arouse the serpent against me.
But in some way other or another
they found out that I was not their countryman,
and they dealt with me treacherously,
and gave their food to eat.
I forget that I was a son of kings,
and I served their king;
and I forgot the pearl,
for which my parents had sent me,
and because of the burden of their oppressions
I lay in a deep sleep.
But all this things that befell me
my parents perceived, and were grieved for me;
and proclamation was made in our kingdom,
that every one should come to our gate [kingdom],
kings and princes of Parthia,
and all the nobles of the East.
And they wove a plan on my behalf,
that I might not be left in Egypt;
and they wrote to me a letter,
and every noble signed his name to it:
"From thy father, the king of kings,
and thy mother, the mistress of the East,
and from thy brother, our second (in authority),
to thee our son, who art in Egypt, greeting!
Call to mind that thou art a son of kings!
See the slavery,--whom thou servest!
Remember the pearl,
for which thou was sent to Egypt!
Think of thy robe,
and remember thy splendid toga,
which thou shalt wear and (with which) thou shalt be adorned,
when thy name hath been read out in the list of the valiant,
and thy brother, our viceroy,
thou shalt be in our kingdom."
My letter is a letter,
which the king sealed with his own right hand,
(to keep it) from the wicked ones, the children of Babel,
and from the savage demons of Sarbug.
It flew in the likeness of an eagle,
the king of all birds;
it flew and alight beside me,
and became all speech.
At its voice and the sound of its rustling,
I started and arose from my sleep.
I took it up and kissed it,
and I began (and) read it;
and according to what was traced on my heart
were the words of my letter.
I remembered that I was a son of royal parents,
and my noble birth asserted itself.
I remembered the pearl,
for which I had been sent to Egypt,
and I began to charm him,
the terrible loud breathing serpent.
I hushed him asleep and lulled him into slumber,
for my father's name I named over him,
and the name of our second (in power),
and the of my mother, the queen of the East.
And I snatched away the pearl,
and turned to go back to my father's house.
And their filthy and unclean dress I stripped off,
and left it in their country;
and I took my way straight to come
to the light of our home in the East.
And my letter, my awakener,
I found before me on the road;
and as with its voice it had awakened me,
(so) too with its light it was leading me.
It, that dwelt in the palace,
gave light before me with its form,
and with its voice and its guidance
it also encouraged me to speed,
and with its love it drew me on.
I went forth (and) passed by Sarbug;
I left Babel on my left hand;
and I came to the great Maisan,
to the haven of merchants,
which sitteth on the shore of the sea.
And my bright robe, which I had stripped off,
and the toga that was wrapped with it,
from Rantha and Reken[?]
my parents had sent thither
by the hand of their treasures,
who in their truth could be trusted therewith.
And because I remembered not its fashion,—
for in my childhood I had left it in my father's house,—
on a sudden, when I received it,
the garment seemed to me to become like a mirror of myself.
I saw it all in all,
and I to received all in it,
for we were two in distinction
and yet gain one in one likeness.
And the treasurers too,
who brought it to me, I saw in like manner
to be two (and yet) one likeness,
for one sign of the king was written on them (both),
of the hands of him who restored to me through them
my trust and my wealth,
my decorated robe, which
was adorned with glorious colors,
with gold and beryls
and rubies and agates
and sardonyxes, varied in color.
And it was skillfully worked in its home on high,
and with diamond clasps
were all its seams fastened;
and the image of the king of kings
was embroidered and depicted in full all over it,
and like the stone of the sapphire too
its hues were varied.
And I saw also that all over it
the instincts of knowledge were working,
and I saw too that it was preparing to speak.
I heard the sound of its tones,
which it uttered with its (illegible text), (saying):
"I am the active in deeds,
whom they reared for him before my father;
and I perceived myself,
that my stature grew according to his labors."
And in its kingly movements
it poured itself entirely over me,
and on the hand of its givers
it hastened that I might take it.
And love urged me too run
to meet it and receive it;
and I stretched forth and took it.
With the beauty of its colors I adorned myself,
and I wrapped myself wholly in my toga
of brilliant hues.
I clothed myself with it, and went up to the gate
of salutation and prostration;
I bowed my head and worshipped the majesty
of my father who sent me,—
for I had done his commandments, and he too had done what he promised,—
and the gate of his (illegible text),
I mingled with his princes,
for he rejoiced in me and received me,
and I was with him in his kingdom,
and with the voice of (illegible text)
all his servants praised him.
And he promised that to the gate too
of the king of kings with him I should go,
and with my offering and my pearl
with him should present myself to our king.

Translation by William Wright.

Narasimha Stuti

Prayer to Lord Narasimha for protection written by Pandit Trivikramacharya.

1. udaya ravi sahasra-dhyotitam ruksa-viksam
pralaya jaladhi-nadam kalpa-krid vahni-vaktram
sura-pati-ripu-vakshah-kshoda-rakta-kshitangam
pranata-bhaya-haram tam narasimham namami
The radiance of a thousand rising suns is the glow on the Lord’s face. His eyes are fiery and His voice roars like the turbulent ocean of devastation. His body is wet with the blood of Indra’s foe, Hiranyakashipu. Lord Narasimha, the redeemer of the fear ridden, I bow down to Your feet.
2. pralaya-ravi-karalakara-ruk chakra-valam
virala-yaduru-rocirocitashanta-ralam
prati-bhaya-tama-kopatyutkatoccatta-hasin
daha daha narasimasahya-viryahitam me
Your effulgence is dazzling like that of the destructive sun, pralayaravi. It glows and glitters, makes the wicked tremble with fear. You laugh in a piercing high tone at the fear, ignorance and anger of the demons. Burn Narasimha, burn my adversaries with Your unbearable power.
3. sara-sa rabha-sapadapata-bharabhirava
pracakita-chala-sapta-dvandva-loka-stutas tvam
ripu-rudhira-nishekenaiva shonamghri-shalin
daha daha narasimasahya-viryahitam me
Your lotus feet are reddened by the blood of the enemy. Fourteen lokas are scared by the stamping of Your feet. Demigods assemble, fear and tremble and pray for Your mercy. Burn Narasimha, burn my adversaries with Your unbearable power.
4. tava ghanaghana-ghosho ghoram aghraya jamgha
parigham alaghum uru-vyaja-tejo-girim cha
ghana vighatitam aga-daitya-jamghala-samgho
daha daha narasimasahya-viryahitam me
You take great pleasure in slaughtering the armies of the demons. You wield Your heavy mace in a most cunning manner with the force of a great mountain. As You chop demons into pieces others immediately flee for their lives. Burn Narasimha, burn my adversaries with Your unbearable power.
5. kataki-kata-karala-dhatakagrya-stha-labha
prakata-pata-tadit te sat-katishthati-patvi
katuka katuka dushtatopadrishti-pramushtau
daha daha narasimhasahya viryahitam me
The mountains of Your hips are nicely decorated with yellow garments, which appear just like lightning in its intense brilliance. Attacking fiercely he who had the foremost position (the seat of King Indra), You removed the threat of that exceedingly wicked one. O ferocious one! Burn Narasimha, burn my adversaries with Your unbearable power.
6. prakhara-nakhara-vajrotkhata-rukshari-vakshaha
shikhari-shikhara raktai rakta nandoha-deha
suvalibha-shubha-kukshe bhadra gambhira-nabhe
daha daha narasimasahya viryahitam me
As Your nails, sharp like thunderbolts, tore the abdomen of the enemy, blood surged from the body of the demon and bathed You. Your lotus-like navel is deep and Your abdomen is decorated with the auspicious three lines. Burn Narasimha, burn my adversaries with Your unbearable power.
7. sphurayati tava sakshat saiva nakshatra-mala
kshapita-ditija-vaksho-vyapta-nakshatra-marga
ari-dara-dhara-janvasakta-hasta-dvayaho
daha daha narasimasahya viryahitam me
Your two hands, as they directly burst open the chest of the son of Diti, appear just like a necklace of stars. Supporting him on Your knees, You tore his chest apart which blocked the path of the stars. Burn Narasimha, burn my adversaries with Your unbearable power.
8. katu-vikata-sataudho-dhattanad bhrashta-bhuyo
ghana-patala-vishalakasha-labdhavakasham
kara-parigha-vimarda-prodyamam dhyayatas te
daha daha narasimasahya viryahitam me
Your mane is burning and monstrous, and You cause the enemy to fall from his position by tearing apart his chest. Once attaining the opportunity, under the broad roof of the clouds and sky, You raise Your hand, powerful as a mace, to strike. I meditate upon You in this form. Burn Narasimha, burn my adversaries with Your unbearable power.
9. hata-lutada-laghisthotkantha-dashto ‘sta-vidyut
sata-shata-katianorah-pitha-bhit sushtu nistham
patati nu tava kanthadhishtha-ghorantramala
daha daha narasimasahya viryahitam me
Appearing brilliantly illuminated, Your neck, with hundreds of mane-hairs, is raised lightly and appears to be bitten by eight bolts of lightning. You divide the chest and very strong position of Hiranyakashipu. You are garlanded with his ghastly entrails. Burn Narasimha, burn my adversaries with Your unbearable power.
10. hata-bahu-mihirabhasa hy asamhara-ramho
huta-vaha-bahu-hetir hrepikananta-hetihi
ahata-yihita-mohan samvihansai ham asyam
daha daha narasimhasahya viryahitam me
The effulgence of many suns is destroyed by Your uncheckable potency. The many weapons sent against You are like sacrificial offerings, and You reply with unlimited weaponry. Put down, strike and slay my illusion. Burn Narasimha, burn my adversaries with Your unbearable power.
11. guru-guru-giri-rajat-kandarantargad eva
dina-mani-mani-shringevanta-vahni-pradipte
daddhad ati-kau-damstre bhishanojjihva-vaktram
daha daha narasimhasahya viryahitam me
My Lord, Your fearful countenance, with tongue extended and sharp teeth blazing as if illuminated from within, appears as the peak of a huge mountain of gems lit by the sunrise and by fire coming from within its caves. Burn Narasimha, burn my adversaries with Your unbearable power.
12. adharita-vibudhadhi-dhyana-dhairya vididhyad
vividha-vibudhadhi shraddha-pitendrari-nasham
vidadhad ati-katahoddhatanoddhatta-hasam
daha daha narasimhasahya viryahitam me
The enemy of Indra (Hiranyakashipu) made waves in the ocean of demigods and took the shraddha offerings meant for the forefathers. Confounding the intelligence of the demigods, he minimized their austerity and position in various ways. But You, O Narasimha, melted him in the pot of Your shrill laughter. Burn Narasimha, burn my adversaries with Your unbearable power.
13. tri-bhuvana-trina-matra-trana-trishardra
netra-trayam ati-laghitarchir vishtapavishtapadam
navatara-ravi-tamram dharayan ruksha-viksham
daha daha narasimhasahya viryahitam me
Every living being in the three worlds, down to the blade of grass, was scorched by the flame of Hiranyakashipu. But You, with Your three eyes, have annihilated this flame. Your appearance is threatening to the miscreants, and Your color is coppery like the newly risen sun. Burn Narasimha, burn my adversaries with Your unbearable power.
14. bhramad abhi-bhava-bhubhrid bhuri-bhubhara-sad
bhidbhida-nava-vibhava-bhru-vibhramadabhra-shubhra
ripu-bhava-bhayam etar bhasi bho bho vibho ‘bhir
daha daha narasimhasahya viryahitam me
You wander about without resistance, for You are the supreme power and the maintainer of the earth. Hail to You, O Lord; You are effulgent and fearful to Your enemies, although You fear no one. You divided into nine parts the burden of the earth (Hiranyakashipu) simply by the effulgence produced by the movement of Your eyebrows. Burn Narasimha, burn my adversaries with Your unbearable power.
15. shravana-khachita-canchat-kundaloccanda-ganda
bhrukuti katu lalata-shreshtha-nasarunoshta
varada surada rajat-kesarotsaritare
daha daha narasimhasahya viryahitam me
Your ears are prominent, Your earrings swing to and fro and Your face appears ferocious. Your eyebrows give Your forehead a threatening aspect, and You are most beautiful with Your high nose and reddish lips. O giver of benedictions, well-wisher of the demigods and devotees, the enemy is scattered by the effulgence the hair of Your mane. Burn Narasimha, burn my adversaries with Your unbearable power.
16. pravikavacha-kacha-rajad-ratna kotira-shalin
gala-gata galad-usradara-ratnangadadhya
kanaka-kataka-kanchi sinjini sudrikavan
daha daha narasimhasahya viryahitam me
You wear no armor, yet You are decorated by beautiful locks of shining hair and many ornaments made of jewels. Your bodily effulgence appears as if You had swallowed the newly-risen sun. Your hands exhibit various mudras, and Your waist is decorated with a gold chain, making a tinkling noise. Burn Narasimha, burn my adversaries with Your unbearable power.
17. ari-daram asi hetau chapa-banau gadam 
san-mushalam api kapolam cankusham pasha-shulam
dadhad api vidhutantra-sragvi-bhinnari-vaksho
daha daha narasimhasahya viryahitam me
You are equipped with bow and arrow, as well as various astras or missiles, club, mace, rod for controlling elephants, noose, and trident. Placing the enemy upon Your lap and tearing open his abdomen, he is thus purified of all contamination, and therefore You take his intestines and wear them as a victory garland. Burn Narasimha, burn my adversaries with Your unbearable power.
18. cata cata cata duram mohayan bhramayarin
kada kada kada kayam jvalaya sphotayasva
jahi jahi jahi vegam shatravah sanubandham
daha daha narasimhasahya viryahitam me
Fall upon my foes, fall upon them, fall upon them. Bewilder them and drive them far away. Consume, consume, consume the bodies of the enemies; incinerate and burst them asunder. Conquer, conquer, conquer forcefully my foes and their followers. Burn Narasimha, burn my adversaries with Your unbearable power.
19. vidhi-bhava-vibudhesha-bhramakagni-sphulinga
prasavi-vikata-damshtrojjihva-vaktra trinetra
kala kala kala kalam pahi mam te subhaktam
daha daha narasimhasahya viryahitam me
Even Lord Brahma, Lord Shiva and King Indra are bewildered to see Your tongue, like a firebrand, pressed between Your gigantic teeth. O three-eyed one, Your face appears most fearful, like time personified. Sound out the fate of the demons and kindly protect me, Your surrendered servant. Burn Narasimha, burn my adversaries with Your unbearable power.
20. kuru kuru karunam tvam sankuram daitya-pote
disha disha vishadam me shashvatim deva-drishtim
jaya jaya jaya murte ‘narta jetavya-paksha
daha daha narasimhasahya viryahitam me
O supreme form, Have mercy, have mercy upon me. Dispel, dispel my ignorance just as You uprooted the child of Diti. You are never subjected to the sufferings of material existence. Neither are You defeated; indeed, whoever You favor will always triumph. Be victorious. Bestow upon me the divine vision to see You always. Burn Narasimha, burn my adversaries with Your unbearable power.
21. stutir iyam ahita-ghnisevita narasimhi
tanur iva parishanta-malini sabhitolam
tad akhila-gurum agrya-shrida-rupa-mahadbhihi
daha daha narasimhasahya viryahitam me
This prayer, offered in devotional service to Lord Narasimhadeva, destroys all inauspicious things. That Lord of the universe, the universal teacher, appearing as if garlanded by the destroyed body of Hiranyakashipu, bestows all good fortune and opulence upon His worshipers. Burn Narasimha, burn my adversaries with Your unbearable power.
22. likucha-tilaka-sunuh sad-dhitartanusari
narahari-nitim etam shatru-samhara-hetum
akrita-sakala-papa-dhvamsanim yah pathet tam
daha daha narasimhasahya viryahitam me
The Lord appears in a seemingly bitter form to act for the protection of His devotee Prahlada. Anyone who reads this description of the character of Lord Narahari causes his enemies to retreat, and his sins are undone and vanquished. Burn Narasimha, burn my adversaries with Your unbearable power.

Om Sri Narasimhaya Namaha