Friday, March 27, 2009

Ya Devi


Devi, the Mother Goddess is the symbol of all the auspicious and true qualities which define the Supreme Being. Of all her forms, Devi Durga is the ultimate representation of infinite power, purity and strength of purpose, which resides within the divine essence of every being. In Hindu symbology, negative qualities within the individual such as excessive ego, anger, attachment etc are presented metaphorically as demons. The narrative of Devi Durga's destruction of these demons epitomizes the inner spiritual struggle of the individual soul as it strives to conquer ignorance and having gained victory realizes the Supreme power of one's own Self.

Om Jayanti Mangala Kaali Bhadra Kali Kapalini
Durga Kshama Shivaa Dhaatri Svaha Svadha namostute

Om. She Who Conquers Over All, All-Auspicious,
the remover of Darkness,
the Excellent One Beyond Time,
the bearer of the Skulls of Impure thought
the reliever of difficulties, loving, forgiveness,
supporter of the Universe, take the oblations of the
devotee who is one with you,
take the oblations of ancestral praise,
We bow to you.

Jayanti mangala kali bhadrakaali kapaalinee
Durga kshamaa shivaa dhaatree svaahaa svadhaa namostute
Jatathvam devi chamuNdae jaya bhootharthihaariNee
Jayasarvagathae daevi kaalaraathri namostute


Ya Devi Sarva Bhuteshu Vishnumaayeti Shabdita
Namastasyei Namastasyei Namastasyei Namo Namah

Salutations to Divine Mother - Shakti Devi
The power of Lord Vishnu, who abides in all beings

Ya Devi Sarva Bhuteshu chaethanaethyabhi dheeyathae
Namastasyei namastasyei namastasyei namo namah

Who abides as the eternal consciousness in all beings.

Ya Devi Sarva Bhuteshu shakti roopaeNa samsthithaa
Namastasyai namastasyai namastasyai namo namah

Who manifests as power in all beings.

Ya Devi Sarva Bhuteshu kshaanthi roopaeNa samsthithaa
Namastasyai namastasyai namastasyai namo namah

Who abides in all beings in the form of forgiveness.

Ya Devi Sarva Bhuteshu shaanthi roopaeNa samsthithaa
Namastasyai namastasyai namastasyai namo namah

Who manifests in all beings in the form of peace.

Ya Devi Sarva Bhuteshu shraddhaa roopaeNa samsthithaa
Namastasyai namastasyai namastasyai namo namah

Who manifests in all beings in the form of faith.

Ya Devi Sarva Bhuteshu kaantirupeNa samsthithaa
Namastasyai namastasyai namastasyai namo namah

Who abides in all beings in the form of beauty.

Ya Devi Sarva Bhuteshu dayaarupeNa samsthithaa
Namastasyai namastasyai namastasyai namo namah

Who abides in the form of compassion in all beings.

Ya Devi Sarva Bhuteshu maatri rupeNa samsthithaa
Namastasyai namastasyai namastasyai namo namah

Who abides in all beings in the form of delusion.

Indriya-anaam Adhis-tatri Bhutaana-amcha
Akhilesh-ucha Bhuteshu Satatam Tasyei
Vyapti-devyei Namo Namah

The ruler of all senses and sensation
The ruler of all elements
The ruler of all creation and beings
To This Divine Mother, My Heartfelt Salutations

Chiti-rupena Ya Kritsnamaetat Vyapya Sthitha Jagat
Namastasyei Namastasyei Namastasyei Namo Namah

Shakti Devi pervades this entire universe and abides in
all beings in the form of consciousness.
Salutations to Her again and again

Aehi durgae mahaabhaagae rakshaartham mama sarvadaa
Roopam daehi yasho daehi bhagham bhaghavathi daehimae
Puthraan daehi dhanam daehi sarvaan kaamaan pradaehimae




Jai Mata Di

Wednesday, March 25, 2009

Adi Granth, a sikh prayer


Adi Granth: literally means "the first book." This is the early compilation of the Sikh Scriptures by Guru Arjan, the fifth Sikh Guru, in 1604. This Granth (Book) is the Holy Scripture of the Sikhs.

Section 01 - Jup

Part 1
One Universal Creator God. The Name Is Truth. Creative Being Personified. No Fear. No Hatred. Image Of The Undying, Beyond Birth, Self-Existent. By Guru's Grace ~
Chant And Meditate:
True In The Primal Beginning. True Throughout The Ages.
True Here And Now. O Nanak, Forever And Ever True. ||1||
By thinking, He cannot be reduced to thought, even by thinking hundreds of thousands of times.
By remaining silent, inner silence is not obtained, even by remaining lovingly absorbed deep within.
The hunger of the hungry is not appeased, even by piling up loads of worldly goods.
Hundreds of thousands of clever tricks, but not even one of them will go along with you in the end.
So how can you become truthful? And how can the veil of illusion be torn away?
O Nanak, it is written that you shall obey the Hukam of His Command, and walk in the Way of His Will. ||1||
By His Command, bodies are created; His Command cannot be described.
By His Command, souls come into being; by His Command, glory and greatness are obtained.
By His Command, some are high and some are low; by His Written Command, pain and pleasure are obtained.
Some, by His Command, are blessed and forgiven; others, by His Command, wander aimlessly forever.
Everyone is subject to His Command; no one is beyond His Command.
O Nanak, one who understands His Command, does not speak in ego. ||2||
Some sing of His Power-who has that Power?
Some sing of His Gifts, and know His Sign and Insignia.
Some sing of His Glorious Virtues, Greatness and Beauty.
Some sing of knowledge obtained of Him, through difficult philosophical studies.
Some sing that He fashions the body, and then again reduces it to dust.
Some sing that He takes life away, and then again restores it.
Some sing that He seems so very far away.

Part 002
Some sing that He watches over us, face to face, ever-present.
There is no shortage of those who preach and teach.
Millions upon millions offer millions of sermons and stories.
The Great Giver keeps on giving, while those who receive grow weary of receiving.
Throughout the ages, consumers consume.
The Commander, by His Command, leads us to walk on the Path.
O Nanak, He blossoms forth, Carefree and Untroubled. ||3||
True is the Master, True is His Name-speak it with infinite love.
People beg and pray, "Give to us, give to us", and the Great Giver gives His Gifts.
So what offering can we place before Him, by which we might see the Darbaar of His Court?
What words can we speak to evoke His Love?
In the Amrit Vaylaa, the ambrosial hours before dawn, chant the True Name, and contemplate His Glorious Greatness.
By the karma of past actions, the robe of this physical body is obtained. By His Grace, the Gate of Liberation is found.
O Nanak, know this well: the True One Himself is All. ||4||
He cannot be established, He cannot be created.
He Himself is Immaculate and Pure.
Those who serve Him are honored.
O Nanak, sing of the Lord, the Treasure of Excellence.
Sing, and listen, and let your mind be filled with love.
Your pain shall be sent far away, and peace shall come to your home.
The Guru's Word is the Sound-current of the Naad; the Guru's Word is the Wisdom of the Vedas; the Guru's Word is all-pervading.
The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi.
Even knowing God, I cannot describe Him; He cannot be described in words.
The Guru has given me this one understanding:
there is only the One, the Giver of all souls. May I never forget Him! ||5||
If I am pleasing to Him, then that is my pilgrimage and cleansing bath. Without pleasing Him, what good are ritual cleansings?
I gaze upon all the created beings: without the karma of good actions, what are they given to receive?
Within the mind are gems, jewels and rubies, if you listen to the Guru's Teachings, even once.
The Guru has given me this one understanding:
there is only the One, the Giver of all souls. May I never forget Him! ||6||
Even if you could live throughout the four ages, or even ten times more,
and even if you were known throughout the nine continents and followed by all,
with a good name and reputation, with praise and fame throughout the world-
still, if the Lord does not bless you with His Glance of Grace, then who cares? What is the use?
Among worms, you would be considered a lowly worm, and even contemptible sinners would hold you in contempt.
O Nanak, God blesses the unworthy with virtue, and bestows virtue on the virtuous.
No one can even imagine anyone who can bestow virtue upon Him. ||7||
Listening-the Siddhas, the spiritual teachers, the heroic warriors, the yogic masters.
Listening-the earth, its support and the Akaashic ethers.
Listening-the oceans, the lands of the world and the nether regions of the underworld.
Listening-Death cannot even touch you.
O Nanak, the devotees are forever in bliss.
Listening-pain and sin are erased. ||8||
Listening-Shiva, Brahma and Indra.
Listening-even foul-mouthed people praise Him.
Listening-the technology of Yoga and the secrets of the body.
Listening-the Shaastras, the Simritees and the Vedas.
O Nanak, the devotees are forever in bliss.

Part 003
Listening-pain and sin are erased. ||9||
Listening-truth, contentment and spiritual wisdom.
Listening-take your cleansing bath at the sixty-eight places of pilgrimage.
Listening-reading and reciting, honor is obtained.
Listening-intuitively grasp the essence of meditation.
O Nanak, the devotees are forever in bliss.
Listening-pain and sin are erased. ||10||
Listening-dive deep into the ocean of virtue.
Listening-the Shaykhs, religious scholars, spiritual teachers and emperors.
Listening-even the blind find the Path.
Listening-the Unreachable comes within your grasp.
O Nanak, the devotees are forever in bliss.
Listening-pain and sin are erased. ||11||
The state of the faithful cannot be described.
One who tries to describe this shall regret the attempt.
No paper, no pen, no scribe
can record the state of the faithful.
Such is the Name of the Immaculate Lord.
Only one who has faith comes to know such a state of mind. ||12||
The faithful have intuitive awareness and intelligence.
The faithful know about all worlds and realms.
The faithful shall never be struck across the face.
The faithful do not have to go with the Messenger of Death.
Such is the Name of the Immaculate Lord.
Only one who has faith comes to know such a state of mind. ||13||
The path of the faithful shall never be blocked.
The faithful shall depart with honor and fame.
The faithful do not follow empty religious rituals.
The faithful are firmly bound to the Dharma.
Such is the Name of the Immaculate Lord.
Only one who has faith comes to know such a state of mind. ||14||
The faithful find the Door of Liberation.
The faithful uplift and redeem their family and relations.
The faithful are saved, and carried across with the Sikhs of the Guru.
The faithful, O Nanak, do not wander around begging.
Such is the Name of the Immaculate Lord.
Only one who has faith comes to know such a state of mind. ||15||
The chosen ones, the self-elect, are accepted and approved.
The chosen ones are honored in the Court of the Lord.
The chosen ones look beautiful in the courts of kings.
The chosen ones meditate single-mindedly on the Guru.
No matter how much anyone tries to explain and describe them,
the actions of the Creator cannot be counted.
The mythical bull is Dharma, the son of compassion;
this is what patiently holds the earth in its place.
One who understands this becomes truthful.
What a great load there is on the bull!
So many worlds beyond this world-so very many!
What power holds them, and supports their weight?
The names and the colors of the assorted species of beings
were all inscribed by the Ever-flowing Pen of God.
Who knows how to write this account?
Just imagine what a huge scroll it would take!
What power! What fascinating beauty!
And what gifts! Who can know their extent?
You created the vast expanse of the Universe with One Word!
Hundreds of thousands of rivers began to flow.
How can Your Creative Potency be described?
I cannot even once be a sacrifice to You.
Whatever pleases You is the only good done,
You, Eternal and Formless One! ||16||
Countless meditations, countless loves.
Countless worship services, countless austere disciplines.
Countless scriptures, and ritual recitations of the Vedas.
Countless Yogis, whose minds remain detached from the world.

Part 004
Countless devotees contemplate the Wisdom and Virtues of the Lord.
Countless the holy, countless the givers.
Countless heroic spiritual warriors, who bear the brunt of the attack in battle (who with their mouths eat steel).
Countless silent sages, vibrating the String of His Love.
How can Your Creative Potency be described?
I cannot even once be a sacrifice to You.
Whatever pleases You is the only good done,
You, Eternal and Formless One. ||17||
Countless fools, blinded by ignorance.
Countless thieves and embezzlers.
Countless impose their will by force.
Countless cut-throats and ruthless killers.
Countless sinners who keep on sinning.
Countless liars, wandering lost in their lies.
Countless wretches, eating filth as their ration.
Countless slanderers, carrying the weight of their stupid mistakes on their heads.
Nanak describes the state of the lowly.
I cannot even once be a sacrifice to You.
Whatever pleases You is the only good done,
You, Eternal and Formless One. ||18||
Countless names, countless places.
Inaccessible, unapproachable, countless celestial realms.
Even to call them countless is to carry the weight on your head.
From the Word, comes the Naam; from the Word, comes Your Praise.
From the Word, comes spiritual wisdom, singing the Songs of Your Glory.
From the Word, come the written and spoken words and hymns.
From the Word, comes destiny, written on one's forehead.
But the One who wrote these Words of Destiny-no words are written on His Forehead.
As He ordains, so do we receive.
The created universe is the manifestation of Your Name.
Without Your Name, there is no place at all.
How can I describe Your Creative Power?
I cannot even once be a sacrifice to You.
Whatever pleases You is the only good done,
You, Eternal and Formless One. ||19||
When the hands and the feet and the body are dirty,
water can wash away the dirt.
When the clothes are soiled and stained by urine,
soap can wash them clean.
But when the intellect is stained and polluted by sin,
it can only be cleansed by the Love of the Name.
Virtue and vice do not come by mere words;
actions repeated, over and over again, are engraved on the soul.
You shall harvest what you plant.
O Nanak, by the Hukam of God's Command, we come and go in reincarnation. ||20||
Pilgrimages, austere discipline, compassion and charity
-these, by themselves, bring only an iota of merit.
Listening and believing with love and humility in your mind,
cleanse yourself with the Name, at the sacred shrine deep within.
All virtues are Yours, Lord, I have none at all.
Without virtue, there is no devotional worship.
I bow to the Lord of the World, to His Word, to Brahma the Creator.
He is Beautiful, True and Eternally Joyful.
What was that time, and what was that moment? What was that day, and what was that date?
What was that season, and what was that month, when the Universe was created?
The Pandits, the religious scholars, cannot find that time, even if it is written in the Puraanas.
That time is not known to the Qazis, who study the Koran.
The day and the date are not known to the Yogis, nor is the month or the season.
The Creator who created this creation-only He Himself knows.
How can we speak of Him? How can we praise Him? How can we describe Him? How can we know Him?

Part 005
O Nanak, everyone speaks of Him, each one wiser than the rest.
Great is the Master, Great is His Name. Whatever happens is according to His Will.
O Nanak, one who claims to know everything shall not be decorated in the world hereafter. ||21||
There are nether worlds beneath nether worlds, and hundreds of thousands of heavenly worlds above.
The Vedas say that you can search and search for them all, until you grow weary.
The scriptures say that there are 18,000 worlds, but in reality, there is only One Universe.
If you try to write an account of this, you will surely finish yourself before you finish writing it.
O Nanak, call Him Great! He Himself knows Himself. ||22||
The praisers praise the Lord, but they do not obtain intuitive understanding
-the streams and rivers flowing into the ocean do not know its vastness.
Even kings and emperors, with mountains of property and oceans of wealth
-these are not even equal to an ant, who does not forget God. ||23||
Endless are His Praises, endless are those who speak them.
Endless are His Actions, endless are His Gifts.
Endless is His Vision, endless is His Hearing.
His limits cannot be perceived. What is the Mystery of His Mind?
The limits of the created universe cannot be perceived.
Its limits here and beyond cannot be perceived.
Many struggle to know His limits,
but His limits cannot be found.
No one can know these limits.
The more you say about them, the more there still remains to be said.
Great is the Master, High is His Heavenly Home.
Highest of the High, above all is His Name.
Only one as Great and as High as God
can know His Lofty and Exalted State.
Only He Himself is that Great. He Himself knows Himself.
O Nanak, by His Glance of Grace, He bestows His Blessings. ||24||
His Blessings are so abundant that there can be no written account of them.
The Great Giver does not hold back anything.
There are so many great, heroic warriors begging at the Door of the Infinite Lord.
So many contemplate and dwell upon Him, that they cannot be counted.
So many waste away to death engaged in corruption.
So many take and take again, and then deny receiving.
So many foolish consumers keep on consuming.
So many endure distress, deprivation and constant abuse.
Even these are Your Gifts, O Great Giver!
Liberation from bondage comes only by Your Will.
No one else has any say in this.
If some fool should presume to say that he does,
he shall learn, and feel the effects of his folly.
He Himself knows, He Himself gives.
Few, very few are those who acknowledge this.
One who is blessed to sing the Praises of the Lord,
O Nanak, is the king of kings. ||25||
Priceless are His Virtues, Priceless are His Dealings.
Priceless are His Dealers, Priceless are His Treasures.
Priceless are those who come to Him, Priceless are those who buy from Him.
Priceless is Love for Him, Priceless is absorption into Him.
Priceless is the Divine Law of Dharma, Priceless is the Divine Court of Justice.
Priceless are the scales, priceless are the weights.
Priceless are His Blessings, Priceless is His Banner and Insignia.
Priceless is His Mercy, Priceless is His Royal Command.
Priceless, O Priceless beyond expression!
Speak of Him continually, and remain absorbed in His Love.
The Vedas and the Puraanas speak.
The scholars speak and lecture.
Brahma speaks, Indra speaks.

Part 006
The Gopis and Krishna speak.
Shiva speaks, the Siddhas speak.
The many created Buddhas speak.
The demons speak, the demi-gods speak.
The spiritual warriors, the heavenly beings, the silent sages, the humble and serviceful speak.
Many speak and try to describe Him.
Many have spoken of Him over and over again, and have then arisen and departed.
If He were to create as many again as there already are,
even then, they could not describe Him.
He is as Great as He wishes to be.
O Nanak, the True Lord knows.
If anyone presumes to describe God,
he shall be known as the greatest fool of fools! ||26||
Where is that Gate, and where is that Dwelling, in which You sit and take care of all?
The Sound-current of the Naad vibrates there, and countless musicians play on all sorts of instruments there.
So many Ragas, so many musicians singing there.
The praanic wind, water and fire sing; the Righteous Judge of Dharma sings at Your Door.
Chitr and Gupt, the angels of the conscious and the subconscious who record actions, and the Righteous Judge of Dharma who judges this record sing.
Shiva, Brahma and the Goddess of Beauty, ever adorned, sing.
Indra, seated upon His Throne, sings with the deities at Your Door.
The Siddhas in Samaadhi sing; the Saadhus sing in contemplation.
The celibates, the fanatics, the peacefully accepting and the fearless warriors sing.
The Pandits, the religious scholars who recite the Vedas, with the supreme sages of all the ages, sing.
The Mohinis, the enchanting heavenly beauties who entice hearts in this world, in paradise, and in the underworld of the subconscious sing.
The celestial jewels created by You, and the sixty-eight holy places of pilgrimage sing.
The brave and mighty warriors sing; the spiritual heroes and the four sources of creation sing.
The planets, solar systems and galaxies, created and arranged by Your Hand, sing.
They alone sing, who are pleasing to Your Will. Your devotees are imbued with the Nectar of Your Essence.
So many others sing, they do not come to mind. O Nanak, how can I consider them all?
That True Lord is True, Forever True, and True is His Name.
He is, and shall always be. He shall not depart, even when this Universe which He has created departs.
He created the world, with its various colors, species of beings, and the variety of Maya.
Having created the creation, He watches over it Himself, by His Greatness.
He does whatever He pleases. No order can be issued to Him.
He is the King, the King of kings, the Supreme Lord and Master of kings. Nanak remains subject to His Will. ||27||
Make contentment your ear-rings, humility your begging bowl, and meditation the ashes you apply to your body.
Let the remembrance of death be the patched coat you wear, let the purity of virginity be your way in the world, and let faith in the Lord be your walking stick.
See the brotherhood of all mankind as the highest order of Yogis; conquer your own mind, and conquer the world.
I bow to Him, I humbly bow.
The Primal One, the Pure Light, without beginning, without end. Throughout all the ages, He is One and the Same. ||28||
Let spiritual wisdom be your food, and compassion your attendant. The Sound-current of the Naad vibrates in each and every heart.
He Himself is the Supreme Master of all; wealth and miraculous spiritual powers, and all other external tastes and pleasures, are all like beads on a string.
Union with Him, and separation from Him, come by His Will. We come to receive what is written in our destiny.

Part 007
I bow to Him, I humbly bow.
The Primal One, the Pure Light, without beginning, without end. Throughout all the ages, He is One and the Same. ||29||
The One Divine Mother conceived and gave birth to the three deities.
One, the Creator of the World; One, the Sustainer; and One, the Destroyer.
He makes things happen according to the Pleasure of His Will. Such is His Celestial Order.
He watches over all, but none see Him. How wonderful this is!
I bow to Him, I humbly bow.
The Primal One, the Pure Light, without beginning, without end. Throughout all the ages, He is One and the Same. ||30||
On world after world are His Seats of Authority and His Storehouses.
Whatever was put into them, was put there once and for all.
Having created the creation, the Creator Lord watches over it.
O Nanak, True is the Creation of the True Lord.
I bow to Him, I humbly bow.
The Primal One, the Pure Light, without beginning, without end. Throughout all the ages, He is One and the Same. ||31||
If I had 100,000 tongues, and these were then multiplied twenty times more, with each tongue,
I would repeat, hundreds of thousands of times, the Name of the One, the Lord of the Universe.
Along this path to our Husband Lord, we climb the steps of the ladder, and come to merge with Him.
Hearing of the etheric realms, even worms long to come back home.
O Nanak, by His Grace He is obtained. False are the boastings of the false. ||32||
No power to speak, no power to keep silent.
No power to beg, no power to give.
No power to live, no power to die.
No power to rule, with wealth and occult mental powers.
No power to gain intuitive understanding, spiritual wisdom and meditation.
No power to find the way to escape from the world.
He alone has the Power in His Hands. He watches over all.
O Nanak, no one is high or low. ||33||
Nights, days, weeks and seasons;
wind, water, fire and the nether regions
-in the midst of these, He established the earth as a home for Dharma.
Upon it, He placed the various species of beings.
Their names are uncounted and endless.
By their deeds and their actions, they shall be judged.
God Himself is True, and True is His Court.
There, in perfect grace and ease, sit the self-elect, the self-realized Saints.
They receive the Mark of Grace from the Merciful Lord.
The ripe and the unripe, the good and the bad, shall there be judged.
O Nanak, when you go home, you will see this. ||34||
This is righteous living in the realm of Dharma.
And now we speak of the realm of spiritual wisdom.
So many winds, waters and fires; so many Krishnas and Shivas.
So many Brahmas, fashioning forms of great beauty, adorned and dressed in many colors.
So many worlds and lands for working out karma. So very many lessons to be learned!
So many Indras, so many moons and suns, so many worlds and lands.
So many Siddhas and Buddhas, so many Yogic masters. So many goddesses of various kinds.
So many demi-gods and demons, so many silent sages. So many oceans of jewels.
So many ways of life, so many languages. So many dynasties of rulers.
So many intuitive people, so many selfless servants. O Nanak, His limit has no limit! ||35||
In the realm of wisdom, spiritual wisdom reigns supreme.
The Sound-current of the Naad vibrates there, amidst the sounds and the sights of bliss.
In the realm of humility, the Word is Beauty.
Forms of incomparable beauty are fashioned there.
These things cannot be described.
One who tries to speak of these shall regret the attempt.
The intuitive consciousness, intellect and understanding of the mind are shaped there.
The consciousness of the spiritual warriors and the Siddhas, the beings of spiritual perfection, are shaped there. ||36||
In the realm of karma, the Word is Power.
No one else dwells there,
except the warriors of great power, the spiritual heroes.
They are totally fulfilled, imbued with the Lord's Essence.
Myriads of Sitas are there, cool and calm in their majestic glory.
Their beauty cannot be described.
Neither death nor deception comes to those,
within whose minds the Lord abides.
The devotees of many worlds dwell there.
They celebrate; their minds are imbued with the True Lord.
In the realm of Truth, the Formless Lord abides.
Having created the creation, He watches over it. By His Glance of Grace, He bestows happiness.
There are planets, solar systems and galaxies.
If one speaks of them, there is no limit, no end.
There are worlds upon worlds of His Creation.
As He commands, so they exist.
He watches over all, and contemplating the creation, He rejoices.
O Nanak, to describe this is as hard as steel! ||37||
Let self-control be the furnace, and patience the goldsmith.
Let understanding be the anvil, and spiritual wisdom the tools.
With the Fear of God as the bellows, fan the flames of tapa, the body's inner heat.
In the crucible of love, melt the Nectar of the Name,
and mint the True Coin of the Shabad, the Word of God.
Such is the karma of those upon whom He has cast His Glance of Grace.
O Nanak, the Merciful Lord, by His Grace, uplifts and exalts them. ||38||
Shalok:
Air is the Guru, Water is the Father, and Earth is the Great Mother of all.
Day and night are the two nurses, in whose lap all the world is at play.
Good deeds and bad deeds-the record is read out in the Presence of the Lord of Dharma.
According to their own actions, some are drawn closer, and some are driven farther away.
Those who have meditated on the Naam, the Name of the Lord, and departed after having worked by the sweat of their brows
-O Nanak, their faces are radiant in the Court of the Lord, and many are saved along with them! ||1||

Friday, March 13, 2009

Agni

Om Mahajwalyei Vidmahe
Agnidevaya Dhimahi
Tanno Agnih Prachodayat

Agni (Fire) is the deity that represents all the other deities. Agni is said to be the mouth of the gods. Agni is known as the messenger of the gods. Whatever man has to say to the gods, to the higher powers, he conveys it through Agni. The importance of Agni is chronicled quite elaborately in the Vedas, with more than two hundred Sooktas in its praise. It would be no exaggeration to term Fire as among the most important of the Vedic Pantheon of Deities. Two of the four Vedas begin with eulogies to Agni. The very first hymn of the hoary Rig Veda is devoted to this mighty bull among deities - Agnim eedE PurOhitam Yagyasya dEvam Ritvijam says the first verse, exhorting us to pay obeisance to Agni as the leader and the deity of all sacrifices. This is no mere flash in the pan, for we find the venerated Sama Veda too devoting its very first verse to this fiery god -“agna AyAhi veetaye, griNAnO havya dAtayE”.
What is the reason for the extremely high pedestal on which the Shruti places the Fire God? Why should this august body of unauthored wisdom devote litany after elaborate litany to this element? Though the other four elements are no less in importance, we find the Vedas almost obsessive in their focus on Fire. The reasons are not far to seek. It is Agni, which makes Sacrifices, the various Yagas and Yagyas, possible. As we know, everything has its roots in Yagyam--all Creation came out of a Yagyam performed at the Cosmic Beginning, as described by the Purusha Suktam.
In the order of Creation, Agni is the third to emerge, the first being Atmosphere, says the Shruti -
Atmana Akaasa: sambhoota:, Akaasaat Vaayu:, Vaayo: Agni:”.
Only from Fire did the other two elements, Earth and Water, came into being—
Agne: Aapa:, Adbhya: Prithivi”.
The Purusha Sukta ascribes exalted origins to Agni - right from the Lord’s face (mouth) - 
Mukhaat Indrascha Agnischa”.
Apart from being one of the five basic elements, Agni is also acclaimed to be the hidden essence of Water -na apsu mootra pureesham kuryaat--guhyo vaa esha: Agni: iti vadanta. The very same Shruti tells us that birds do not stay on earth in the night, because it appears to burn in the night. Thus, Agni's influence extends over the other elements too.
Management experts speak of having a “fire in the Belly”, to describe an unquenchable urge for achievement. They would be surprised to know that everyone has fire in their belly-achievers as well as others. Shastras tell us that it is the “Jaataraagni” or the digestive fires located in the intestines, which enable assimilation of food and afford nutrition to the body. The Lord says in the Gita that it is He Himself, who resides in beings as this “Jaataraagni” and enables digestion of all kinds of food—
aham Vaisvaanaro bhootvaa praaninam deham aasrita:
Praana apaana samaayukta: pachaami annam chatur vidham
”.

The Brihadaaranyaka Upanishad too bears out this proposition of the Lord being the Digestive Fire, without whose aid no food could be assimilated - 
ayam Agni: Vaisvaanaro yo yam anta: purushe yena idam annam pachyate
Paradoxically, this Holy Fire is more beneficial to us, the closer we get to it, and tends to scorch us only if we stay away due to indolence or ignorance.

Monday, February 23, 2009

108 Names of Lord Shiva


OM SHIVAYA NAMAHA
Obeisances to the Auspicious One

OM MAHESHVARAYA NAMAHA

Obeisances to the Great God Shiva

OM SHAMBHAVE NAMAHA
Obeisances to the God who exists for our happiness alone

OM PINAKINE NAMAHA
Obeisances to Shiva, who guards the path of dharma

OM SHASHISHEKHARAYA NAMAHA

Obeisances to the God who wears the crescent moon in his hair

OM VAMADEVAYA NAMAHA

Obeisances to the God who is pleasing and auspicious in every way

OM VIRUPAKSHAYA NAMAHA

Obeisances to the God of spotless form

OM KAPARDINE NAMAHA

Obeisances to the Lord with thickly matted hair

OM NILALOHITAYA NAMAHA
Obeisances to the God splendid as the red sun at daybreak

OM SHANKARAYA NAMAHA
Obeisances to the source of all prosperity

OM SHULAPANAYE NAMAHA
Obeisances to the God who carries a spear

OM KHATVANGINE NAMAHA
Obeisances to the God who carries a knurled club

OM VISHNUVALLABHAYA NAMAHA
Obeisances to Shiva, who is dear to Lord Vishnu

OM SHIPIVISHTAYA NAMAHA
Obeisances to the Lord whose form emits great rays of light

OM AMBIKANATHAYA NAMAHA
Obeisances to Ambika's Lord

OM SHRIKANTAYA NAMAHA
Obeisances to he whose throat is shining blue

OM BHAKTAVATSALAYA NAMAHA
Obeisances to the Lord who loves His devotees like new born calves

OM BHAVAYA NAMAHA
Obeisances to the God who is existence itself

OM SARVAYA NAMAHA
Obeisances to Shiva who is all

OM TRILOKESHAYA NAMAHA
Obeisances to Shiva who is the Lord of all the three worlds

OM SHITAKANTHAYA NAMAHA
Obeisances to the primal soul whose throat is deep blue

OM SHIVAPRIYAYA NAMAHA
Obeisances to the god who is dear to Shakti

OM UGRAYA NAMAHA

Obeisances to Shiva whose presence is awesome and overwhelming

OM KAPALINE NAMAHA
Obeisances to the God whose begging bowl is a human skull

OM KAMARAYE NAMAHA
Obeisances to Shiva who conquers all passions

OM ANDHAKASURA SUDANAYA NAMAHA
Obeisances to the Lord who killed the asura Andhaka

OM GANGADHARAYA NAMAHA

Obeisances to the God who holds the Ganges River in his hair

OM LALATAKSHAYA NAMAHA
Obeisances to the Lord whose sport is creation

OM KALAKALAYA NAMAHA

Obeisances to Shiva who is the death of death

OM KRIPANIDHAYE NAMAHA
Obeisances to the God who is the treasure of compassion

OM BHIMAYA NAMAHA

Obeisances to Shiva whose strength is awesome

OM PARASHU HASTAYA NAMAHA
Obeisances to the God who wields an axe in his hands

OM MRIGAPANAYAE NAMAHA
Obeisances to the Lord who looks after the soul in the wilderness

OM JATADHARAYA NAMAHA
Obeisances to Shiva who bears a mass of matted hair

OM KAILASAVASINE NAMAHA
Obeisances to the God who abides on Mount Kailas

OM KAVACHINE NAMAHA
Obeisances to the Lord who is wrapped in armor

OM KATHORAYA NAMAHA

Obeisances to Shiva who causes all growth

OM TRIPURANTAKAYA NAMAHA

Obeisances to the Lord who destroyed the three demonic cities

OM VRISHANKAYA NAMAHA
Obeisances to the God whose emblem is a bull (Nandi)

OM VRISHABHARUDHAYA NAMAHA
Obeisances to Shiva who rides a bull

OM BHASMODDHULITA VIGRAHAYA NAMAHA
Obeisances to the Lord covered with holy ash

OM SAMAPRIYAYA NAMAHA
Obeisances to the God exceedingly fond of hymns from the Sama Veda

OM SVARAMAYAYA NAMAHA
Obeisances to Shiva who creates through sound

OM TRAYIMURTAYE NAMAHA
Obeisances to the Lord who is worshiped in three forms

OM ANISHVARAYA NAMAHA

Obeisances to the undisputed Lord

OM SARVAGYAYA NAMAHA
Obeisances to the God who knows all things

OM PARAMATMANE NAMAHA
Obeisances to the Supreme Self

OM SOMASURAGNI LOCHANAYA NAMAHA
Obeisances to the light of the eyes of Soma, Surya and Agni

OM HAVISHE NAMAHA

Obeisances to Shiva who receives oblations of ghee

OM YAGYAMAYAYA NAMAHA
Obeisances to the architect of all sacrificial rites

OM SOMAYA NAMAHA
Obeisances to the Moon-glow of the mystic's vision

OM PANCHAVAKTRAYA NAMAHA
Obeisances to the God of the five activities

OM SADASHIVAYA NAMAHA

Obeisances to the eternally auspicious benevolent Shiva

OM VISHVESHVARAYA NAMAHA
Obeisances to the all-pervading ruler of the cosmos

OM VIRABHADRAYA NAMAHA
Obeisances to Shiva the foremost of heroes

OM GANANATHAYA NAMAHA
Obeisances to the God of the Ganas

OM PRAJAPATAYE NAMAHA
Obeisances to the Creator

OM HIRANYARETASE NAMAHA
Obeisances to the God who emanates golden souls

OM DURDHARSHAYA NAMAHA
Obeisances to the unconquerable being

OM GIRISHAYA NAMAHA
Obeisances to the monarch of the holy mountain Kailas

OM GIRISHAYA NAMAHA
Obeisances to the Lord of the Himalayas

OM ANAGHAYA NAMAHA
Obeisances to Shiva who can inspire no fear

OM BUJANGABHUSHANAYA NAMAHA
Obeisances to the Lord adorned with golden snakes

OM BHARGAYA NAMAHA

Obeisances to the foremost of rishis

OM GIRIDHANVANE NAMAHA
Obeisances to the God whose weapon is a mountain

OM GIRIPRIYAYA NAMAHA
Obeisances to the Lord who is fond of mountains

OM KRITTIVASASE NAMAHA
Obeisances to the God who wears clothes of hide

OM PURARATAYE NAMAHA
Obeisances to the Lord who is thoroughly at home in the wilderness

OM BHAGAVATE NAMAHA
Obeisances to the Lord of prosperity

OM PRAMATHADHIPAYA NAMAHA
Obeisances to the God who is served by goblins

OM MRITUNJAYAYA NAMAHA

Obeisances to the conqueror of death

OM SUKSHMATANAVE NAMAHA
Obeisances to the subtlest of the subtle

OM JAGADVYAPINE NAMAHA

Obeisances to Shiva who fills the whole world

OM JAGADGURAVE NAMAHA
Obeisances to the guru of all the worlds

OM VYOMAKESHAYA NAMAHA
Obeisances to the God whose hair is the spreading sky above

OM MAHASENAJANAKAYA NAMAHA
Obeisances to the origin of Mahasena

OM CHARUVIKRAMAYA NAMAHA
Obeisances to Shiva, the guardian of wandering pilgrims

OM RUDRAYA NAMAHA
Obeisances to the Lord who is fit to be praised

OM BHUTAPATAYE NAMAHA

Obeisances to the source of living creatures, including the Bhutas, or ghostly creatures

OM STHANAVE NAMAHA
Obeisances to the firm and immovable deity

OM AHIRBUDHNYAYA NAMAHA

Obeisances to the Lord who waits for the sleeping kundalini

OM DIGAMBARAYA NAMAHA
Obeisances to Shiva whose robes is the cosmos

OM ASHTAMURTAYE NAMAHA
Obeisances to the Lord who has eight forms

OM ANEKATMANE NAMAHA
Obeisances to the God who is the one soul

OM SATVIKAYA NAMAHA
Obeisances to the Lord of boundless energy

OM SHUDDHA VIGRAHAYA NAMAHA

Obeisances to him who is free of all doubt and dissension

OM SHASHVATAYA NAMAHA
Obeisances to Shiva, endless and eternal

OM KHANDAPARASHAVE NAMAHA

Obeisances to the God who cuts through the mind's despair

OM AJAYA NAMAHA
Obeisances to the instigator of all that occurs

OM PAPAVIMOCHAKAYA NAMAHA
Obeisances to the Lord who releases all fetters

OM MRIDAYA NAMAHA

Obeisances to the Lord who shows only mercy

OM PASHUPATAYE NAMAHA
Obeisances to the ruler of all evolving souls, the animals

OM DEVAYA NAMAHA
Obeisances to the foremost of devas, demigods

OM MAHADEVAYA NAMAHA

Obeisances to the greatest of the gods

OM AVYAYAYA NAMAHA

Obeisances to the one never subject to change

OM HARAYE NAMAHA

Obeisances to Shiva who dissolves all bondage

OM PASHUDANTABHIDE NAMAHA
Obeisances to the one who punished Pushan

OM AVYAGRAYA NAMAHA
Obeisances to the Lord who is steady and unwavering

OM DAKSHADHVARAHARAYA NAMAHA
Obeisances to the destroyer of Daksha's conceited sacrifice

OM HARAYA NAMAHA
Obeisances to the Lord who withdraws the cosmos

OM BHAGANETRABHIDE NAMAHA
Obeisances to Shiva who taught Bhaga to see more clearly

OM AVYAKTAYA NAMAHA
Obeisances to Shiva who is subtle and unseen

OM SAHASRAKSHAYA NAMAHA
Obeisances to the Lord of limitless forms

OM SAHASRAPADE NAMAHA
Obeisances to the God who is standing and walking everywhere

OM APAVARGAPRADAYA NAMAHA
Obeisances to the Lord who gives and takes all things

OM ANANTAYA NAMAHA
Obeisances to the God who is unending

OM TARAKAYA NAMAHA

Obeisances to the great liberator of mankind

OM PARAMESHVARAYA NAMAHA
Obeisances to the great God


OM NAMAH SHIVAYA

Samudra Manthan


In Hinduism, Samudra manthan (Devanagari: समुद्र मंथन) or the churning of the ocean of milk is one of the most famous episodes in the Puranas and is celebrated in a major way every twelve years in the festival known as Kumbha Mela.
According to legend, during the Samudra Manthan a pot of poison emerged from the ocean. This terrified the gods and demons as the poison was capable of destroying the entire world, and they ran to Shiva for help.
Thence, bursting like a mighty flame,
A pestilential poison came,
Consuming, as it onward ran,
The home of God, and fiend, and man.
Then all the suppliant Gods in fear
To S'ankar, mighty lord, drew near.
To Rudra, King of Herds, dismayed,
'Save us, O save us, Lord!' they prayed.
Then Vishnu, bearing shell, and mace,
And discus, showed his radiant face,
And thus addressed in smiling glee
The Trident wielding deity:
What treasure first the Gods upturn
From troubled Ocean, as they churn,
Should--for thou art the eldest--be
Conferred, O best of Gods, on thee.
Then come, and for thy birthright's sake,
This venom as thy firstfruits take.'
He spoke, and vanished from their sight.
When Siva saw their wild affright,
And heard his speech by whom is borne
The mighty bow of bending horn, 1b
The poisoned flood at once he quaffed
As 'twere the Amrit's heavenly draught.
Then from the Gods departing went
S'iva, the Lord pre-eminent.
(Ramayana/CANTO XLV)
To protect the world from its evil effects, Shiva drank the deathly poison but held it in his throat instead of swallowing it. Because of it, his throat turned blue, and he was given the name Neelakantha, the blue-throated one. Shivaratri is the celebration of this event by which Shiva saved the world.

Maybe, the story represents the spiritual endeavor of a person to achieve self-realisation through concentration of mind, withdrawal of senses, control of desires and practice of austerities and asceticism.
  • The Devas and Asuras represent the positives and negatives respectively of one's personality. The participation of both the Devas and the Asuras signifies that when one is seeking bliss through spiritual practice, one has to integrate and harmonise both the positive and negative aspects and put both the energies to work for the common goal.
  • The ocean of milk is the mind or the human consciousness. The mind is like an ocean while the thoughts and emotions are the waves in the ocean.
  • Mandhara, the mountain symbolises concentration. The word Mandhara is made up of two words Mana (mind) and Dhara (a single line) which means holding the mind in one line. This is possible only by concentration.
  • Mount Mandhara was upheld by Lord Vishnu as a Kurma (tortoise). The tortoise here symbolises the withdrawal of the senses into oneself (just as a tortoise withdraws its head into its shell) as one practices mental concentration and meditation or contemplation.
  • Vasuki symbolises desire. Vasuki used in the churning of the ocean denotes that the Devas and the demons held desire (to seek immortality) as a rope and churned the mind with the help of concentration and withdrawal of the senses. Desire, if not controlled will overpower and destroy an individual.
  • The Halahala poison symbolises suffering and pain (counter-reaction of the mind and body) that one undergoes at the beginning of spiritual sadhana (practice). When the mind is subjected to intense concentration, the first thing that comes out of the process is intense suffering and great inner turmoil. These must be resolved otherwise further progress is not possible.
Though interpretation is always opened...
OM NAMAH SHIVAYA

Simurgh An Old Persian Fairy Tale

All Persian fairy tales begin with the sentence "There was being and nonbeing, there was none but God." This may be replaced by "Once Upon a time . . ."). In the old, old times there was a king (The guardian of the throne of wisdom) who had three sons: Prince Jamshid (King of the golden age of Iranian epics), Prince Mohammed, and the youngest, Prince Khorshid (Sun, light, divine wisdom. He had no mother because he was selfborn -- an initiate), who had no mother. He was the king's favorite because he was the bravest of all.

In the garden of the palace there grew a pomegranate tree (The treasure of secret knowledge) with only three pomegranates; their seeds were fabulous gems that shone like lamps by night. When ripe, the pomegranates would turn into three beautiful girls who were to become the wives of the three princes. Every night, by the king's order, one of his sons guarded the tree lest anyone should steal the pomegranates.

One night when Prince Jamshid was guarding the tree he fell asleep and, in the morning, one pomegranate was missing. The next night Prince Mohammed was on guard, but he also fell asleep and the next morning another pomegranate was missing. When it came Prince Khorshid's turn, he cut one of his fingers and rubbed salt on it so the burning would keep him awake. Shortly after midnight a cloud appeared above the tree and a hand, coming out of it, picked the last pomegranate. Prince Khorshid drew his sword and cut off one of the fingers. The hand and the cloud hurriedly disappeared.

In the morning when the king saw drops of blood on the ground he ordered his sons to track them, find the thief, and bring back the stolen pomegranates. The three princes followed the blood drops over mountains and deserts until they reached a deep well where the trail ended. Prince Jamshid offered to be lowered down the well with a rope to investigate. Less than halfway down he screamed: "Pull me up, pull me up, I am burning." His brothers pulled him up. Next, Prince Mohammed went down and soon he also cried out that he was burning. When Prince Khorshid decided to go down he told his brothers that no matter how loudly he shouted, they should not pull him up but let the rope down farther; and they were then to wait for him only until dark. If there was no sign of him, they could go home.

Prince Khorshid entered the well and, in spite of unbearable heat, went all the way down to the bottom where he found a young girl, beautiful as a full moon. On her lap lay the head of a sleeping diev (Giant: tyranny of human ignorance and weakness), whose thunderous snores filled the air with heat and smoke. "Prince Khorshid," she whispered, "what are you doing here? If this diev wakes up, he will surely kill you as he has killed many others. Go back while there is still time."

Prince Khorshid, who loved her at first glance, refused. He asked her who she was and what she was doing there.

"My two sisters and I are captives of this diev and his two brothers. My sisters are imprisoned in two separate wells where the dievs have hidden the stolen wealth of almost all the world."

Prince Khorshid said: "I am going to kill the dievs and free you and your sisters. But I will wake him first; I do not wish to kill him in his sleep." The prince scratched the soles of the diev's feet until he opened his eyes and stood up. Roaring, the diev picked up a millstone and threw it at the prince, who quickly stepped aside, drew his sword, and in the name of God cut the diev in half. Thereafter he went to the other two wells, finished off the dievs and rescued the sisters of his beloved. He also collected the treasure.

As it was not yet dark, his brothers were still waiting for him and when he called them they started to pull up the rope. The girl whom Prince Khorshid loved wanted him to go up before her, because she knew that when his brothers saw the jewels they would be jealous and would not pull him up. But the prince insisted she go up first. When she saw that she could not change his mind she said: "If your brothers do not pull you up and leave you here, there are two things you should know: first, there are in this land a golden cock (This represents Saroush [Sarousha in Pahlavi]. Sarousha is a godlike bird who is the most powerful of the gods, since he is the manifestation of righteousness, honesty, and striving. He fights the diev of frailty and weakness. In some versions of this story, the golden cock in a chest is a golden nightingale in a golden cage) and a golden lantern (The light of wisdom. In some versions, Prince Khorshid must bring back a golden lantern, in others a golden handmill which represents the wheel of destiny [or civilization and culture].) that can lead you to me. The cock is in a chest and when you open it, he will sing for you. And when he sings, all kinds of gems will pour from his beak. The golden lantern is self-illuminated, and it burns forever. The second thing you should know is this: later in the night there will come two oxen that will fight with each other. One is black (Terrestrial life leading to darkness), the other white (Terrestial life leading to light). If you jump on the white ox it will take you out of the well, but if, by mistake, you jump on the black one, it will take you seven floors farther down."

As she had predicted, when the princes Jamshid and Mohammed saw the girls and the boxes of gold and silver, they became jealous of their brother's achievements. Knowing that their father would surely give him the kingdom, they cut the rope and let him fall to the bottom of the well. Then they went home and told their father that they were the ones who had rescued the girls, killed the dievs, and brought all the treasure, and that Prince Khorshid had not come back.

Prince Khorshid was heartbroken. He saw two oxen approaching and stood up as they started to fight. In his excitement he jumped on the back of the black ox and dropped with it seven floors down. When he opened his eyes, he found himself in a green pasture with a view of a city in the distance. He started walking toward it when he saw a peasant plowing. Being hungry and thirsty he asked him for bread and water. The man told him to be very careful and not to talk out loud because there were two lions nearby; if they heard him they would come out and eat the oxen. Then he said: "You take over the plowing and I will get you something to eat."

Prince Khorshid started to plow, commanding the oxen in a loud voice. Two roaring lions came charging toward him, but the prince captured the lions, turned the oxen loose and hitched the lions to the plow. When the peasant returned, he was very much taken aback. Prince Khorshid said: "Don't be afraid. The lions are harmless now and will not hurt you or your oxen. But if you are not comfortable with them, I will let them go." When he saw that the farmer was still reluctant to approach the lions, he unfastened them and they went back where they had come from.

The man had brought food but no water. He explained: "There is no water in the city because a dragon is sleeping in front of the spring. Every Saturday a girl is taken to the spring so that, when the dragon moves to devour her, some water runs through the city's streams and people can collect enough for the following week. This Saturday the king's daughter is to be offered to the dragon."

Prince Khorshid had the peasant take him to the king: "What will be my reward if I kill the dragon and save your daughters life?" The king replied: "Whatever you wish within my power."

Saturday came and the prince went with the girl to the spring. The moment the dragon moved aside to devour her, Prince Khorshid called the name of God and slew the monster. There was joy and celebration in the city. When Prince Khorshid, asked to name his reward, announced that his one wish was to return to his homeland, the king said: "The only one who could take you up seven floors is Simorgh (In Persian literature Simorgh [Saena in Pahlavi] has many manifestations; besides divine wisdom, it may symbolize the perfected human being. According to some Pahlavi texts, Simorgh is a bird whose abode is in the middle of a sea, in a tree which contains all the seeds of the vegetable world. Whenever Simorgh flies up from the tree one thousand branches grow, and whenever she sits on it, one thousand branches break and the seeds fall into the water.

In Ferdowsi's Shah Nameh (Book of Kings) -- originally called Khoday Nameh (Book of God) -- Simorghs abode is on top of the mountain Ghaph, by which is meant Alborz mountain.). She lives nearby in a jungle. Every year she lays three eggs and each year her chicks are eaten by a serpent. If you could kill the serpent, she surely would take you home."

Prince Khorshid went to the jungle and found the tree in which Simorgh had her nest. While he was watching, he saw a serpent climbing up the tree to eat the frightened chicks. In the name of God he cut the serpent into small pieces and fed some to the hungry chicks who were waiting for their mother to bring them food. He saved the rest for later and went to sleep under the tree. When Simorgh flew over the nest and saw Prince Khorshid, she thought he was the one who each year ate up all her chicks. She was ready to kill him, when her chicks shouted that he was the one who had saved them from the enemy. Realizing that he had killed the serpent, she stretched her wings over Prince Khorshid's head to make shade for him while he slept.

When he awoke, the prince told Simorgh his story and asked whether she could help him. Simorgh urged him to go back to the king and ask him for the meat of seven bulls. "Make seven leather bags out of their hides and fill them with water. These will be my provisions for the journey; I need them to be able to take you home. Whenever I say I am hungry you must give me a bag of water, and when I say I am thirsty you must give me the carcass of a bull." On their way up to the ground Prince Khorshid did exactly as Simorgh had instructed him until only one bag of water was left. When, instead of saying she was hungry Simorgh said she was thirsty, Prince Khorshid cut off some flesh from his thigh and put it in Simorgh's beak. Simorgh immediately realized it was human flesh. She held it gently until they reached their destination. As soon as he dismounted, the prince urged Simorgh to fly back at once but, knowing he could not walk without limping, she refused and with her saliva restored the piece of his flesh to his thigh. Having learned how brave and unselfish the prince was, she gave him three of her feathers, saying that if he were ever in need of her he should burn one of them, and she would instantly come to his aid. With that she flew away.

Entering the town, Prince Khorshid learned that three royal weddings were about to take place: for Prince Jamshid, and Prince Mohammed, and the third for the Vizier's son, because the youngest son of the king, Prince Khorshid, had never returned. One day some men came to the shop where Prince Khorshid was apprenticed, saying they had been to all the jewelry stores in town but no one would undertake to make what the king had ordered. Prince Khorshid asked them what it was and was told: "The girl who is to marry the Viziers son has put forward one condition to the marriage! She will only marry one who can bring her a golden cock from whose bill gems will pour when it sings; she also wants a golden lantern which is self-illuminated and burns for ever. But so far no jeweler can build such things."

Prince Khorshid, recognizing the signs, spoke up: "With my master's permission I can build you a chest with such a golden cock and also the golden lantern by tomorrow. The men gave him the jewels needed to build those items and left. Prince Khorshid gave them all to his master for, he said, he did not need them.

That night Prince Khorshid left the town and burned one of the feathers. When Simorgh came, he asked her to bring him what the girl had demanded, and she did so. In the morning, the astounded men took the precious items to the king, who at once summoned the young man to the court and was overjoyed to discover it was none other than his favorite son. Prince Khorshid told his story but he begged the king not to punish his brothers for the wrong they had done him.

The whole town celebrated his return and there were three weddings indeed. The king made Prince Khorshid his successor to the throne and all lived happily every after.

Saturday, February 14, 2009

Rudram-Namakam-Chamakam


All great religions have tried to praise the Highest God in musical and sonorous praise befitting their great theme. One of the most thrilling and spiritually gratifying of such praises is the Vedic Sri Rudram in Sanskrit in India. Appayya Dikshitar, that polymath of learning, was enamoured of it. He was often regretful for not being born in the Krishna Yajurveda Sakha.
Sri Rudram-Chamakam occupies a very important place in Vedic literature and in the practice of Vedic Religion. It is the heart of Krishna Yajurveda and is treasured in the centre of Taittiriya Samhita. Sri Rudram is known as Rudropanishad. Though it forms part of Karma Kanda, it ranks at par with the Upanishads of the Jnana Kanda. And as it is seen in all the 101 Shakhas of the Yajurveda, it is called Satarudriyam.
Among the Vidyas, the Vedas are supreme;
in the Vedas the Rudra Ekadasi is supreme;
in the Rudram the Panchakshari Mantra NAMASHIVAYA is supreme;
in the Mantra the two letters SHIVA is supreme.
As by pouring water at the root of a tree, all its branches are nourished, so also by pleasing Rudra through Rudra Japa, all the Devas are pleased. This is the best atonement (Prayaschittam) for all sins and the foremost sadhana for attainment of cherished desires.
A verse in the Vayu Purana says: " A person reciting and applying daily the Namakam, Chamakam and the Purusha Sooktam is honoured in the Brahma loka."







OM NAMAH SHIVAYA

Friday, February 13, 2009

Indra's Net


Far away in the heavenly abode of the great god Indra, there is a wonderful net which has been hung by some cunning artificer in such a manner that it stretches out infintely in all directions. In accordance with the extravagant tastes of deities, the artificer has hung a single glittering jewel in each "eye" of the net, and since the net itself is infinite in dimension, the jewels are infinite in number. There hang the jewels, glittering like stars in the first magnitude, a wonderful sight to behold. If we now arbitrarily select one of these jewels for inspection and look closely at it, we will discover that in its polished surface there are reflected all the other jewels in the net, infinite in number. Not only that, but each of the jewels reflected in this one jewel is also reflecting all the other jewels, so that there is an infinite reflecting process occurring.

Buddhist concepts of interpenetration hold that all phenomena are intimately connected; for the Huayan school, Indra's net symbolizes a universe where infinitely repeated mutual relations exist between all members of the universe.This idea is communicated in the image of the interconnectedness of the universe as seen in the net of the Vedic god Indra, whose net hangs over his palace on Mount Meru, the axis mundi of Vedic cosmology and Vedic mythology. Indra's net has a multifaceted jewel at each vertex, and each jewel is reflected in all of the other jewels.

Friday, February 6, 2009

Murugan


When the demonic personage SUrapadman and his associates who were then ravaging
the world, saintly spirits went to Lord Siva and pleaded with him to do something about the havoc: and so was Murugan born. He emerged when a spark from Siva's third eye merged with Agni in a forest of thickets (Sharavana). We see the parallel with the genesis of Rama when VishNu was thus approached at a time when RAvaNa was playing mischief. Murugan is taken as the Tamil equivalent of KArttikeya.
The sacred history of Murugan, from birth to the final defeat of SUrapadman who,
upon repentance, was transformed into a peacock which became Murugan's vehicle,
is narrated in the magnificent Tamil epic by Kacciyappa SivAcArya. Known as Kanda PurANam and composed in the 14th century, this work has all the majesty and meaning of other great epics. In its massive content of 10,345 verses, we not only read of exploits of grand proportions, but also savor the delights that Tamil can offer, and recognize deeper meanings of relevance and value in the conduct of everyday life: For that is the ultimate goal of sacred history.
And there are hidden meanings as well behind the exciting episodes. Thus, when we read that Murugan won two brides, VaLLI and Deiva-yAnai, one may wonder how a God could engage in bigamy. But as we probe deeper, we find a symbolism here.
Deiva-yanai was a daughter of Indra. She sought Murugan's hand and obtained it.VaLLi was raised by a hunter. When Murugan in disguise went to have her as his consort, she resisted at first. Upon being frightened by an oncoming wild elephant, she rushed to Murugan's arms. The symbolism here is that the Supreme Principle takes unto itself not only those evolved souls (Indra's daughter) who seek it, but also the unevolved (hunter's daughter) ones whom it seeks out. When we are unable to recognize the Divine in its many forms, fright and fear sometimes draw us to it.
Murugan is known by many other names in the Tamil world. They include Kandan,
Guhan, VElAyudan, SubrahmaNian, TangavElu, KumAran, SvAminAthan and Sharavana-bhavan. A great many temples are consecrated to Murugan in the Tamil country and beyond. The more important of them include the temples at Pazani,SvAmimail, Torupparankuram, and Tirukkazukkuram.



Om Sharavana-bhavaya Namaha !

GYaanashaktidhara skanda valliikalyaaNa sundara
devasenaa manaH kaanta kaartikeya namo.astute
OM subrahmaNyaaya namaH !