Simple Prayers of Vedic Traditions

Om Poornamadah Poornamidam Poornat Poornamudachyate

Poornasya
Poornamaadaya Poornameva vashishyate

Om Shantih Shantih

Om bhur bhuvah svaha Tat Savitur varenyam

Bhargo devasya dhimahi Dhiyo yo nah prachodayat

Om Saha Nau-Avatu | Saha Nau Bhunaktu | Saha Viiryam Karava-Avahai |

Tejas viNauA dhiiTamAstu Maa Vid vissAavahai | Om Shaantih Shaantih Shaantih

tvameva maataa cha pitaa tvameva . tvameva bandhushcha sakhaa tvameva .

tvameva vidyaa draviNaM tvameva . tvameva sarvaM mama devadeva ..

Karagre vasathu Lakshmi, Karamadhye Saraswathi,

Karamoole sthitha Gowri, Prabhate Kara Darshanam.

Govindethi sada snanam , Govindethi sada japam,

Govindethi sada dhyanam , sada Govinda keerthanam.

Gurur brahma,Gurur Vishnu gurur devo Maheswara,

Guru sakshad param brahma , tasmai sri gurave nama

Asatho Maa Sath Gamaya Thamaso Maa Jyothir Gamaya

Mrithyor Maa Amritham Gamaya Om Shanti, Shani Shanti.

Shubham karothi kalyanam, aarogyam, dhana sampadam,

Budhi vruddhi Shatru vinasaya, deepa jyothi namo nama.

Achyutham, Kesavam, Vishnum, Somam, Janardhanam,Hamsam,

Krishnam,Narayanam, Jayethu Duswapna nasaye

yaa kundendu tushhaar haara dhavalaa yaa shubhravastraavR^itaa .

yaa viiNaavarada.nDa ma.nDitakaraa yaa shvetapadmaasanaa .

yaa brahmaachyutasha.nkaraprabhrutibhirdevai sadaa va.nditaa .

saa maaM paatu sarasvatii bhagavatii niHsheshha jaaDyaa pahaa ..

sarasvatii namastubhyaM varade kaamaruupiNi .

vidyaarambhaM karishhyaami siddhirbhavatu me sadaa ..

Vakra Thunda Maha Kaya, Koti Soorya Sama prabha,

Nirvignam Kuru me Deva, sarva karyesshu sarvadha.

Shadananam Chandana lepithangam, Mahorasam Divya mayura vahanam,

Rudrasya soonum Suraloka nadam, Brahmanya devam saranam prapadye.

Loka Veeram , Maha poojyam , Sarva raksha karam vibhum,

Parvathy hrudayanandam, Sastharam Pranamamyaham

Bhano, bhaskara Marthanda, Chanda rasmai, divakara,

Ayur, arogyam, budhim, sree yamscha dehi mae.

Shivam shivakaram, shantham, shivathmanam, Shivothamam,

Shivamarga pranetharam, pranamai sada shivam.

Anyadha saranam nasthi, Twameva Saranam mama,

Tasmad karunya Bhavena, Raksha, raksha Maheswari

Namosthesthu Maha Maye, Sree peede, sura poojithe,

Sanka , chakra, Gadha hasthe, Maha Lakshmi Namosthuthe

Om trayambakam yajaamahe sugandhim pushtivardhanam

Urvaarukamiva bandhanaan mrityor muksheeya maamritaat

Manojavam marutha thulya vegam, Jithendriyam budhimatham varishtam,

Vathathmajam vanara Dhootha mukyam, Sree rama dhootham sirasa namami

Vasu deva sutham devam Kamsa Chanura mardhanam,

Devaki pramanandam Krishnam vande jagat gurum

Aarthanaam aarthi hantharam, Bheethanam bheethi nasanam,

Dwishatham kaladandam, tham Ramachandram namamyaham

brahmaarpaNaM brahma haviH brahmaagnau brahmaNaa hutam.h .

brahmaiva tena gantavyaM brahma karma samaadhinaa ..

shubhaM karoti kalyaaNaM aarogyaM dhanasaMpadaa .

budhdi vrudhi shatru vinaashaaya diipajyoti namo.astute

yaa devii sarvabhuuteshhu maatR^irupeNa sa.nsthitaH .

yaa devii sarvabhuuteshhu shaktirupeNa sa.nsthitaH .

yaa devii sarvabhuuteshhu shaantirupeNa sa.nsthitaH .

namastasyaiH namastasyaiH namastasyaiH namo namaH

kaayena vaachaa manasendriyairvaa

buddhyaatmanaa vaa prakR^iteH svabhaavaat.h .

karomi yad.hyad.h sakalaM parasmai

naaraayaNaayeti samarpayaami

shaa.ntaakaaraM bhujagashayanaM padmanaabhaM sureshaM .

vishvaadhaaraM gaganasadR^ishaM meghavarNaM shubhaaN^gaM .

lakshmiikaa.ntaM kamalanayanaM yogibhidhyaa.rnagamyaM .

va.nde vishhNuM bhavabhayaharaM sarvalokaikanaatham

Aadho Rama thapo vananu gamanam, Hathwa mrugam kanchanam,

Vaidehi haranam, Jatayu maranam, Sugreeva sambhashanam,

Bali nigrahanam, Samudhra tharanam, Lanka pureem dahanam,

Paschad Ravana Kumbha karna madanam, Ethat ithi Ramayanam

Aadhou devaki devi garbha jananam, Gopi gruhe palanam,

Mayaa poothana jeevithaa apaharanam, Govardhanodharanam, Kamsa chedana,

Kouravadi hananam, Kunthi sutha palanam, Ethad bhagawatham purana kaditham

sri Krishna leelamrutham

Om mitraaya namah Om ravaye namah

Om sooryaya namah Om bhaanave namah

Om khagaaya namah Om pooshne namah

Om hiraNya garbhaaya namah Om mareechaye namah

Om aadityaaya namah Om savitre namah

Om arkaaya namah Om bhaaskaraya namah

Om sri savitra soorya narayaNaaya namah

Om Trayambakam Yajamahe Sugandhim Pushtivardhanam
Urvarukamiva Bandhanat Mrityormukshiya Mamritat Om

Aum Bhoor Bhuwah Swaha Tat Savitur Varenyam
Bhargo Devasaya Dheemahi Dhiyo Yo Naha Prachodayat

Karpoora Gauram Karunavataram Samsara Saram Bhujagendra Haram
Sada Vasantam Hridayaravinde Bhavam Bhavani Sahitam Namami

Mangalam Bhagavan Vishnum Mangalam Garudadhwajah
Mangalam Pundareekaksham Mangalayatano Harih

Sarva Mangala Mangalye Shive Sarvartha Sadhike
Sharanye Tryambake Gauri Narayani Namostute

Twameva mata cha pita twameva Twameva bandhushcha sakha twameva
Twameva vidya dravinam twameva Twameva sarvam mama deva deva

Kararavinde na padaravindam Mukharavinde viniveshayantam
Vatasya patrasya pute shayanam Balam Mukundam manasa smarami

Anyatha sharanam nasti Twameva sharanam mama
Tasmat karunya bhavena Raksha Raksha Maheswari

Kaayena Vaacaa Manase[a-I]ndriyairvaa Buddhy[i]-Aatmanaa Vaa Prakrteh Svabhaavaat |
Karomi Yad-Yat-Sakalam Parasmai Guru-Varaayeti Samarpayaami ||

Karagre Vasate Lakshmi, Karmadhye SaraswatiKarmule tu Govind, Prabhate kardarshanam

Samudravasane devi parvatstanmandaleVishnupatni namostubhyam padsparsham kshamaswa me

Vishunupati samutpanne shankhavarna-mahitale Aanek-ratnasampanne bhumidevi namo namah

Gangeycha Yamuneychaiva godhavari saraswathiNarmadey sindhuh kaveri Jalesmin sannidhim kuru

Annapurne sadaapurne Shankara praana vallabheGnaana Vairaagya sidhyardham Bikshaamdehi chaParvati"

Karacharana Krn Itam Vaakkaayajam Karmajam Vaa,Shravananayanajam Vaa Maanasam Vaaparaadham,Vihitamavihitam Vaa Sarvametatkshamasva,Jaya Jaya Karunaabdhe Shriimahaadeva Shambho

Aum shreem hreem kleem glaum gum ganapatayeVara-varadhasarva janam-mey vasamaanaya swaha

ഓം ഭൂര്‍ ഭുവ സ്വാഹ തത സവിധുര്‍ വരരെന്യം ഭര്‍ഗോ ദേവസ്യ ധിമഹി ദി യോ യോ നഹ് പ്രശോ ടായത്

ഓം സഹന ആവതു സഹ നു ഭുനത് സഹ വീര്യം കര വാ വാഹി തേജസ് വിനാധി ടാമാസ്ടുയ് മാ വിധ വിശാവഹൈ ഓം ശാന്തി ശാന്തി ശന്തിഹി

തവ മി വാ മാതാ ച പിതാ ത്വമേവ , ത്വമേവ ബന്ധുസച്ച സഖ ത്വമേവ ത്വമേവ വിദ്യാ ദാവ്നം ത്വമേവ ത്വമേവ സര്‍വം മമ ദേവ ദേവാ

കരാഗ്രേ വസ്തു ലക്ഷ്മി കരമട്യെ സരസ്വതി കരര മൂലെ സ്തിദഹ് ഗൌരി പ്ര്ഭാതെ കര ദര്‍ശനം

ഗോവിന്ടെധി സാദാ സ്നാനം ഗോവിന്ടെധി സാദാ ജപം ഗോവിന്ടെധി സാദാ ദ്യനം സാദാ ഗോവിന്ദ കീര്‍ത്തനം

അച്യുതം കേസവം വിഷ്ണും സോമം ജനര്ധനം ഹംസം കൃഷ്ണം നാരായണം ജയത് ദുസ്വപ്ന നാസയെ

ഗുരുര്‍ ബ്രഹ്മ ഗുരുര്‍ വിഷ്ണു ഗുരുര്‍ ദേവോ മഹേശ്വര ഗുരു സക്ഷാറ്റ് പര ബ്രഹ്മ തസ്മൈ ശ്രീ ഗുരുവേ നമഹ

അസതോ മ സത് ഗമയ തമസൊ മ ജ്യൌടിര്‍ ഗമയ മൃത്യോര്‍ മ അമൃതം ഗമയ ഓം ശാന്തി ശാന്തി ശന്തിഹി

ശുഭം കരോധി കല്യാണം ആരോഗ്യം ധന സമപാദം ഭുധി വൃത്തി സംതൃ വിനസായ ദീപ ജ്യോതി നമോ നമഹ

യാ കുന്ടെണ്ടി തുഷാര ധാര ധവള യാ ശൂബ്ര വസ്ത്രാ വൃത്ത യാ വീണാ വര തണ്ട മണ്ടിധകരാ യാ ശ്വേത പത്മാസന യ ബ്രഹ്മ അച്യുത സങ്കര പ്രഭ്രുതിബിര്‍ ദേവേ സാദാ വന്ധിതാ സാ മാം പാദു സരസ്വതീ ഭഗവതീ നിഷേഷാ ജാട്യാ പഹാ

സരസ്വതി നമസ്തുഭ്യം വരധെ കാമരൂപിണി വിദ്യാആരംഭം കരിഷ്യാമി സിദ്ധിര്‍ ബഹ്വടു മി സദാ

വക്ര തുണ്ട മഹാ കായ സൂര്യ കോടി സമാഹ പ്രഹ്ബ നിര്വിഗ്നം കുരുമേ ദേവ സര്‍വ കാര്യേഷു സര്വത

ശടാനനം ചന്ദന ലെപിതാന്ഗം മഹോരസമ മയൂര വാഹനം രുദ്രസ്യ സൂനും സുരലോഗ നാദം ബ്രാഹ്മണ്യ ദേവം ശരണം പ്രപധ്യെ

ലോഗ വീര്യം മഹാ പൂജ്യം സര്‍വ രക്ഷ കാരണം വിഭും പാര്‍വതി ഹൃദയആനന്ദം സസ്താരം പ്രണാമം യഹാം

ഭാനോ ഭാസ്കര മര്തനട ചാണ്ട രസമായി ദിവാകര ആയുര്‍ ആരോഗ്യം ഭുടിം ശ്രീ യസ്മ്സ്ച്ച ദേഹി മേ

ശിവം സിവകാരം ശാന്തം സിവതമാനം സിവോതമം സിവമര്ഗ പ്രനെതരം പ്രനമായ് സദാ ശിവം\

അന്യഥാ ശരണം നാസ്തി ത്വമേവ ശരണം മമ തസ്മാദ് കാരുണ്യ ഭാവേന രക്ഷ രക്ഷ മഹേശ്വരീ

നമസ്തേസ്തു മഹാ മയെ ശ്രീ പീടെ സുര പൂജിധെ സങ്ക ചക്ര ഗഥ ഹസ്തേ മഹാ ലക്ഷ്മി നമോസ്തുധെ

ത്ര്യമബം യജാ മഹേ സുഗന്ധിം പുഷ്ടിവര്ധനം ഉര്വാര് കമിവ ബന്ധനത് മൃത്യോര്‍ മുക്ഷീയ മാംതൃടാത്

സരസ്വതി നമതുബ്യം വരടെ കമരുബിനി വിദ്യാരംഭം കരിഷ്യാമി സിധിര്‍ ഭവ തു മേ സദാ

മനോജവം മരുധി തുല്യ വേഗം ജിടെന്ദ്രിം ഭുദ്ധി മദം വരിഷ്ടം വധാത്മജം വാനര ധുത മുഖ്യം ശ്രീ രാമ ധുതം ശിരസ നമാമി

വാസുദേവ സുധം ദേവം കംസ ചനുര മര്‍ദനം ദേവകി പരമാനന്ദം കൃഷ്ണം വന്ദേ ജഗദ്‌ ഗുരും

കരോതി കല്യാണം ആരോഗ്യം ധനസംപടാ സംതൃ ഭുട്ടി വിനാസയാ ദീപജ്യോതി നമോസ്തുതേ

യാ ദേവി സര്‍വ ഭുതെശു മാതൃ രൂപേണ സംസ്ഥിധ യാ ദേവി സര്‍വ ഭുതെശു സക്തി രൂപേണ സംസ്ഥിധ

യാ ദേവി സര്‍വ ഭുതെശു ശാന്തി രൂപേണ സംസ്ഥിധ . നമസ്തസ്യൈ നമസ്തസ്യൈ നമസ്തസ്യൈ നമോ നമഹ്

കായേന വാശ മനസെന്ദ്രിയിര്വ ഭുട്യാത്മനാവാ പ്രക്രിത്യെ സ്വഭാവാത് കരോമി യട്സത് സകലം പരസ്മൈ നാരായനായെത്തി സമര്പയമാമി

ശാന്റാകരാമ ഭുജഗശയനം പദ്മനാബം സുരേശം വിശ്വാധാരം ഗണന സാദൃശ്യം മേഘവര്നം ശുഭാംഗം ലക്ഷ്മീകന്ധം കമലനയനം യോഗിഭിട്യാനഗംയം വന്ദേ വിഷ്ണുമ ഭാവഭായഗരം സര്വലോഗിഗനധം

http://greenmesg.org/mantras_slokas.php#Vedas

This is an attempt to collect some of the Great Sayings in our Vedas. All readers are welcome to contribute to this effort. You can suggest any correction as well.

1. “Avichara- krito Bandhah, Vicharena Nivartate”- All bondage is due to either total lack of thinking, incomplete thinking or wrong thinking. It can be removed by right and complete thinking. (Tatva Bodham).

2. “Tat Doore, Tat-u-Antike” – It is distant and it is near. This alone can be the definition of the All-Pervading Atman. (Isavasya Upanishad-5). India is not only here, not in Delhi or Kolkata alone; it is there in Cape Comorin and in Mumbai also. The State called India is all-pervading, as far as the frontiers of this Country define it. Similarly, the Pure Consciousness, the Supreme reality, being all-pervading, it is at once near and the most distant.

3. “Sishya Papam, Gurum Vrajet” – For all the sins created by his students, the Guru is morally responsible . (Neethi Sastram).

4. “Yogah, Chitta Vrithi Nirodhah”- Yoga is the control of thought waves in the mind. (Patanjali).

5. “Dharmo Rakshati Rakshita” – Dharma will protect the one who protects Dharma. (Artha Sastram).

6. “Satyam Bhootahitam Priyam” – What is good and likable for all beings, by thoughts, speeches and actions, is Satyam(Truth). (Periyaval)

7. “Yadhe Chhasi Tadha Kuru” – Act as you choose. This is what Lord Krishna says to Arjuna at the end of His Gita Upadesam. (Gita: 18-63).

8. ” Raja Rashtra Kritam Papam ” – All the sins created by the people of the State will go to the Raja “. (Neethi Sastram).

9. “Muhurtham Jwalitham Shreyo natu Dhumayitam Chiram” – It is better to flame forth for one instant than to smoke away for ages. The context is- it is better to have such brilliant men like Vivekananda who lived for only 39 years and Adi sankara who lived for only 32 years.

10. “Shrutim Pashyanti Munayah” – The Rishis just saw the Vedas. They have not created them.

11. “Nishekati Shmashanantam” – From the womb to the tomb, a man has to undergo performance of 40 Samskaras. The first one ‘Nishekam’ and the last one ‘Cremation’ both are done with Agni as witness.

12. “Ksheene Punye Martyalokam Vishanti” – On the exhaustion of your ‘Punyams’, you will be pushed back to Earth. This is the limitation of Karma Marg.

13. “Gayatrim Chhandasam Mata” – Chhandas means Vedam. Gayatri is the mother of all Veda Mantras.

14. “Yogasya Prathama Dvaram Vak-nirodha” – The main entrance to the Yoga Empire is through ‘Silence’.

15. “Trividham Narakasyetam Dvaram Nashanam Atmana” – There are 3 gates which lead to the hell called ‘Atma Nasham’ – They are Kama, Krodha and Lobha (Lust, anger and greed).

16. “Athatho Dharma Jijnasah” – Let us therefore start the enquiry of Dharma.The Poorva Mimamsa (Karma Kanda) starts with this ‘Sutra’.

17. “Athatho Brahma Jijnasah” – Let us therefore inquire into the Brahman.The Uttara Mimamsa (Jnana Kanda) starts with this ‘Sutra’.

18. “Aho Niranjan” – O!, I am taintless, Serene- The Mavellous Self. This is how King Janaka expressed his “Joy of Realisation” on hearing the teachings of Sage Ashtavakra. You can tell this to yourself everyday morning, as soon as you wake up, just to boost up your own morale. It serves as ‘Inspiration’ whenever one undergoes depression.

19. “Shraddha-Bhakti-Dhyana-Yogad Avaihi “ – Through Faith, Devotion and Meditation alone, you can know the Truth yourself. (Kaivalya Upanishad-Mantra 2 ).

20. “Me Nasti Kinchana, Athava Me Sarvam” – In fact, one way, nothing belongs to me; or in another way, everything is mine only. This is said by King Janaka in Ashtavakra Gita.

21. “Katham Jnanam Avapnoti” – Teach me this, O Lord, how can knowledge be acquired ?. The famous ‘Ashtavakra Gita’ starts with this Shloka. King Janaka is requesting Sage Ashtavakra.

22. “Ananda-param-anandah, Sah Bodhah Tvam Sukham Chara” – You are that Supreme – Consciousness- Bliss. With this in mind, live happily. This is what Ashtavakra tells Janaka.

23. “Mana eva Manushyanam Karanam Bandha-mokshayoh” – Mind alone is the cause for the state of Bondage or Liberation in man. It is upto us to use this mind for our liberation, by properly controlling it. (Upanishads).

24. “Brahmaveda Brahmaiva Bhavati” – The knower of the Brahman becomes Brahman. (Mundaka Upanishad).

25. “Bhavana Tanavam Moksha, Bandho hi Dridda Bhavana” – Thought- reduction is freedom; Thought-assertion is Bondage. The seeker must learn to rise above his desire-promptings. There is no other escape. (Yoga Vasishta).

26. “Jnana-Hino Gurus Tyajyo” – Reject an incompetent and an ignorant Guru. Apart from knowledege, the essential qualification for a teacher is his own inner awakening, accomplished by the 3 means- of indifference, of equanimity and of logical reasoning. (Guru Gita). According to Ashtavakra, “Brahma nishtatvam”- the direct experience of the Self- is the most valid qualification for a teacher.

27. “Sukshmatvat-tad-Vijneyam” – Because of its subtlity, it (the Infinite Self) is ever incomprehensive. (Gita: 13-15)

28. “Nanavaptam-avaptavyam Varta eva cha Karmani” – Nor is there anything unattained by Me; yet, I engage Myself in action. (Lord Krishna in Gita:3-22). The Man of realisation has nothing to gain for Himself by undertaking an activity; nor, has He to lose anything by not doing. Yet, He is seen to be constantly engaged in various programmes of service.

29. “Dritiyat- vai Bhayam Bhavati” – The perception of the other is, indeed, the source of all fear. (Brahadaranyaka Upanishad)

30. “Samatvam Yoga Uchyate” – Evenness of mind is yoga. Equanimity within is spiritual life. (Gita: 2-48).

31. ” Yogah Karmasu Kausalam “ – Yoga is the dexterity in action. ie. Efficiency and dexterity in action is spiritual life. (Gita: 2-50)

32. “Yadrichha Labha Santushta” – He enjoys that “whatever comes to him unasked” (Gita:4-22). The wise one sits happily, sleeps happily, moves happily, speaks happily and eats happily.

33. “Sarva-arambha Parityagi, Gunatitah sa Uchyate” – Abandoning all undertakings, he is said to have crossed beyond the gunas. (Gita:14-25). The Man of Perfection has no vanity of ‘doership’.

34. “Atrana-atmanyaham iti Matir-bandhah” – To identify the Self with the ‘not-self’ – this is bondage of man. (Vivekachudamani: V-139)

35. “Kasminnu Bhagavo Vijnate, Sarvam Idam Vijnatam Bhavatiti” – Sire, what is that knowledge by knowing which all other knowledges become known. (Mundaka upanishad). The Self is “Knowledge of all knowledges”.

36. “Kshurasya Dhara Nishita Duratyaya Durgam Pathas-tat-kavayo Vadanti” – Like the sharp edge of a razor is that path difficult to cross and hard to tread-thus say the wise. (Katopanishad)

37. “Yato Vacho Nivartante, Aprapya Manasa Saha” – The Realm of Reality is there from where the mind along with speech returns disappointed. (Taittiriya Upanishad).

38. “Purnasya Purnam-adaya Purnam Evava Sishyate” – From the Whole, when the whole is negated, what remains is again the Whole. (Upanishadic Shanti Patha).

39. “Pasyamu-achakshuh sa Shrunomy-akarnah” – I see without eyes; hear without ears. (Kaivalya Upanishad, Mantra-21). The Wise-man, in his Self-Realisation, has ended completely his sense of doership and enjoyership.

40. “Na-abhinandati na Dveshti, Tasya Prajna Pratisthita” – Who neither rejoices nor hates, his wisdom is firm. (Gita: 2-57).

41. “Lokan- nodvijate cha yah” – And who cannot be agitated by the world. (Gita:12-15).

42. “Nirdosham hi Samam Brahma” – The Supreme is the flawless state, the same everywhere. (Gita: 5-19)

43. “Yat Chittam Tanmayo Bhavati Purushah” – Whatever springs in mind, man expresses it. (Yoga -Vasishta).

44. “Atmano Mokshartam, Jagat hitayacha” – For the salvation of one’s soul and the welfare of the world. (Vivekananda)

45. “Ekam Sat, Vipra Bahudha Vadanti” – The Truth is one, the wise call it by many names. (Upanishads)

46. “Sarve Santu Sukhina, Sarve Santu Niramaya” – May all beings be happy, may all beings be free from fear.

47. “Nama Sivaya cha Sivataraya cha” – Salutations unto Siva- the auspicious one; unto Sivatara – the one than whom none more auspicious can exist. (Sree Rudram).

48. “Sakaram-anurtam Viddhi, Nirakaram tu Nischalam” – All which have form are false; the formless is the changeless. (Ashtavakra Gita). The world of names and forms is only the imagination(Vikalpana) of the total-mind. It has no existence whasoever. The Self is Undisturbed, Profoundly Peaceful and ever -Formless.

49. “Tathatma – jnana-hinatma Kalo Jnasya na Labhyate” – Thus to the Man-of -Wisdom, there is no time when He is not aware of the Self-in-Him.(Yoga-Vasishta).

50. “Na Tvaham, Teshu te Mayi” – I am not in them; they are in Me. (Krishna says in Gita: 9-4)

.

Nahi Jnanena Sadrsham
Nothing is equivalent to knowledge

Vasudaiva Kutumbakam
The whole earth is a family

Satyameva Jayate
Truth always triumphs

Dharmo Rakshathi Rakshithaha
He who carries out his duties shall be protected

Sarvejana Sukhinobhavanthu
May all the people in this universe live with happiness and prosperity

Janma Jaata Shudra Sarve
Karmenu Brahman Bhavati
All humans are inferior (Shudra) by birth and they become superior (Brahmins) only by their good deeds later in their life.

Asatho Ma Sathgamaya,
Thamaso Ma Jyothirgamaya
Mruthyorma Amrthangamya

Lead me towards truth from untruth
Lead me towards light from darkness
Lead me towards immortality from Death

Yatra Naaryasthu poojyanthe
Ramanethe thatra devathaha

Where women are treated with dignity and Womanhood is worshipped, there Roam the GODS

Ekam Sat Vipraha bahudha vadanti
There is but one God, learned scholars call this God by different names

Isha vasya midam sarvam
The entire universe is pervaded by God

Sarve amritasya putrah
We are all the children of God

Ati Vinayam Dhoortha Lakshanam
Too much of humbleness is an attribute of a wicked person

Aham Brahmasmi
I am God (indicating God lives inside humans)

Lobhaha Papasya Karanam
Greed is the root cause of sin

Matru Devo Bhava Pitru Devo Bhava
Acharya Devo Bhava Athithi Devo Bhava
Treat your Mother, Father, Teacher and Guest like a God

Satyam bruyat priyam bruyat na bruyat satyam apriyam
priyam cha nanrutam bruyat esha dharmah sanatanah
Only speak the truth that is pleasant to others
Do no speak the truth that might be unpleasant to others
Never speak untruth that is pleasant to others
This is the path of the eternal morality called Sanatana Dharma

Annam na nindhyath
Annam na pari-chaksheeta
Annam bahu kurveeta
Do not abuse food
Do not discard food
Grow food in abundance!

shubham karoti kalyaaNam aarogyam dhanasampadaa
shatrubuddhi vinaashaaya deepajyoti namostute
I salute the light from the lamp, the one that brings auspiciousness, prosperity, good health, abundance of wealth, and the destruction of the intellect’s enemy!
(said while lighting the evening lamp)

Kaalaaya Tasmai Namaha
Salutations to that great entity called TIME

Satyam Vadha Dharmam Chara
Speak the truth, follow the righteous path

Aa no bhadrah kratavo yantu vishwatah
May auspicious thoughts come to us from all over the world.

Mata Bhumih putro ham prithvyah
Earth is our mother and we are its children.

.

Naarada Bhakti Suthra – The Path of Devotion

Posted by laxminarayanp on October 30, 2007

Possibly this is greatest book defining what is Bhakthi written by Narada who was the

greatest among Bhakthas of Lord Narayana.

1.Atha tho Bakthim vyakyasyama

Now I will explain in detail what is meant by devotion to God(Bhakthi).

2.Saa tasmin Parama prema roopa

Devotion to God is personification of intense(highest) love towards Him.

3.Amrutha swaroopa cha

It also is deathless or as sweet as nectar (or it also confers deathlessness to one)

4.Yallabhathva puman siddho bhavathi, amrutho bhavathi, truptho bhavathi

One who gets it becomes perfect, immortal and contended.

5.Yath prapya kinchid vanchadhi , na sochathi, na dweshati, na ramathe na uthsahi havathi

One who gets it desires not, worries not, hates not , enjoys not, and does not

get excited.

6.Yat gnathwa matho bhavathi, sthabhdho bhavathi, athmaramo bhavathi.

One who attains it becomes intoxicated (be in stupor), still and drunk with self(soul)

7.Saa na kamaya mana , nirodha roopathwad

It is not desire generating as it is by nature a form of renunciation.

8.Nirodasthu loka veda vyapara nyasa

Giving away the social and Vedic customs including religious activities is termed as a form of this renunciation.

9.Tasmin ananyatha that, virodhi shoothaaseena tha cha.

To be one with Him and complete indifference in things which are contrary to him is termed as a form of renunciation.

10.Anyasrayanaan tyage ananyatha.

To sacrifice dependence on any thing but Him is exclusiveness(that which does not have any other thing but Him)

11.Loke vedeshu thatha anukoolasaranam that, virodhi shoothassenatha.

In ordinary life and in Vedic percepts, to do that which is beneficial to Him is exclusiveness(that which does not have any other thing but Him)

12.Bhavathu nischaya dartyathurthvam sasthra rakshanam.

After attaining this state rock stable firmness in Vedic injunctions follow,

13.Anyadha padithya sankhaya

If you do not do this , there is a doubt of a possibility of degradation.

14.Lokopi thava deva kinthu bhojanani vyaparasthva sareera daranavathi

Obey the ways of the world till you attain renunciation, do activities like eating which should continue till the body exists.

15.Tal lakshanathi vachyanthe nana madha bedanath.

The differing definitions of Bhakthi (:devotion”) as viewed by many are listed.

16.Poojadhishwa anuraga ithi Parasara rya.

Intense desire to Worship Him with loving affection , is “devotion” according to Sage Parasara.

17.Kadhadhi shweethi Garga

Intense desire to hear his stories is “devotion” according to Sage Garga.

18.Athma rathya virodhe nethi Sandilya

“Devotion” should be done without conflict to the happiness of the soul,according to sage Sandilya.

19.Naradasthu thadarpithagi, lacharatha that, vismarane parama vyakulathethi.

But according to sage Narada, “devotion” is doing all duties on behalf of Him,and become extremely sad even if you happen to forget Him for a second.

20.Asthy evam evam

This “devotion” is like each of the above views.

21.Yada vraja gopikanam.

This can be best illustrated by the “devotion” of the Gopis of Gokula.

22.Thathrapi tha mahatmyam jnana vismruthya bhavaatha.

In this case at no stage His greatness is ever forgotten.

23.Thad viheenam Jaranam iva

For any “devotion” forgetting His greatness is like an illicit love affair.

24.Nasthyeva tasmin that sukha sukhi twam.

All actions done as a result of this “devotion”(love) is to offer and enhance His pleasure or All actions of this “devotion” are meant for pleasing Him only.

25.Saa thu karma jnana yogebhyo apyadhigathara.

This “devotion” is far greater than the path of action (karma), the path of knowledge (gyana), and the path of disciplined contemplation (yoga).

26.Phala roopathwad.

Because this “devotion” is like the fruit attained by any of these methods..

27.Iswarasyapyabhi mana dweshitwath dainya priyathwacha

Because God also does not like pride and likes humility, “devotion” as a method is better than Karma yoga and Gnana yoga

28.Tasya gnana meva Sadana mithyeke

Some believe that knowledge alone is the path of attainment.

29.Anyonyasryathwa mithyanye

Some others believe that Knowledge and devotion are interdependent on each other

30.Swayam phala roopathethi Brahma kumara

The son of Brahma (sage Narada) believes that “devotion” is its own result

31.Rajagruha Bhojanaadhishu tadaiva drushtatwad

It is just like glancing at a palace or being informed of sumptuous food .

32. Naa thena Raja paridosha kshudha shanthirva

Glancing at the palace does not make the king happy nor hearing of sumptuous food remove his hunger Similarly knowing about “devotion”, does not help you at all. You should have “devotion”.

33. Tasmad saiva grahya mumukshubhi

So all those who want to get out of the chain of births and rebirths should only practice “devotion”

34.Tasya sadhanani gayanthy acharya

The learned ones therefore sing about the results of “devotion”

35.Thathu Vishaya tyagath, Sanga thyagath chcha

This “devotion “ reaches completion only when sacrifice is made of pleasurable things and mundane social contacts.

36.Avyavruthabha janath

It reaches completion by forever ceaseless chanting

37.Lokebhi Bhagawath guna sravana keerthanad

It also reaches completion by hearing always or singing about the qualities of God.

38.Mukhythasthu Mahad krapayaiva Bhagawat krupa leasad Vaa

But most importantly it reaches completion only by the grace of Great learned people and by the divine grace.

39. Mahad sangasthu durlabhe , agamyo amogascha

The company or the grace of great learned people is difficult to get and is not easily attained and never goes waste.

40.Labhyadhobhi that krupayaiva

The company of great learned people is got only through the grace of God.

41.Tasmim thajjane bhedha bhavath

There is no difference whatsoever between God and his people(devotees)

42.Thadeva sadyatham Thadeva sadyatham

So search for the company of great learned people, for that can be accomplished by that method only.

43.Dussanga sarvathaiva thyajya

Also forever avoid the company of bad people.

44.Kama , Krodha, moha , smrithibramsa , buddhi nasa, sarva nasa karanathwaad.

Because such a company(of bad people) leads to passion, anger, dullness,memory loss, loss of wisdom and thus leads to utter ruin.

45. Tharangayidha abhi me sangath samudrayanthi

These (passion, anger etc) though they initially appear in bad company as small waves gather momentum and become like sea.

46.Kastharathi kastharathi Mayam? Ya, sangam sthyajathi yo mahanubhavam sevathe ,nirmalo bhavathi.

Who can cross? Who can cross the veil of illusion?He who is devoid of any worldly attachment serves wise people and does not have a feeling of “mine” can only cross the veil of illusion.

47.Yo viviktha sthanam sevathe, Yo loka bandham unmolayathi, nistraigunyo bhavathi,yoga kshemam tyajathi.

He who lives in a holy place in seclusion, he who cuts of the fetters of worldly attachment, he who goes beyond all characterizations and he who forsakes pleasure as well as yoga only can only cross the veil of illusion.

[Seclusion — in seclusion from bad association. Renounces requirements and comfort –becomes utterly dependent on the Lord for everything, not aspiring for them independently )

48.Ya karma phalam tyajathi, karmani sanyasyathi, thado nirdwando bhavathi.

He who sacrifices the result of actions, He who detaches himself from actions and he who sacrifices the two opposites like heat-cold, pleasure-suffering, recognition-insult etc. can only cross the veil of illusion..

49.Vedanabhi sannyasyathi, kevalam vichinna anuragam labhade

He who forsakes even Vedas and reaches the limitless love of “devotion” can only cross the veil of illusion.

50.Sa tharathi, sa tharathi sa lokaam stharayathi

He crosses, He only crosses, and he helps other people also to cross.. the veil of Maya.

51.Anirvachaneeyam prema swaroopam

This extreme love of “devotion” is indefinable

52. Mooka swadanavath

It is (extreme love) like a dumb one tasting , for he does not tell what he feels.

53.Prakasathe kwapi pathre.

Extremely rarely some people are able to explain what they feel.

54.Guna rahitham, kamanaa rahitham, prathi kshana vardhamana, avichinnam,sookshma tharam, anubhava roopam.

This love of “devotion” is without any properties, without any desire, increases every second, micro of micros and it can be described only by really experiencing it.

55. Thad prapya thadevaavalokayathi, thadeva srunothi, thadeva bhashayathi, thadeva chinthayadhi.

One who possesses this love of “devotion”, is able to only see Him everywhere, is able to only hear of Him always, is able to only talk about Him always and always thinks about Him .

56.Gowni thridha guna bheda arthadhi bhedathwa.

The “devotion” is of three types depending on the type of people viz.Sathwa(pure hearted), Rajasa(warrior in outlook) and Tamasa(debased)

57.Utharasmathu , utharasmath poorva, poorvaasrayeya bhavathi.

Each of the above three categories are better than that coming next , in otherwords, Sathvika Bhakthi is better than Rajasic which is better than thamasic,

58.Anyasmath saulabhyam bhakthou

This path of “devotion” is the easiest among the paths to attain God.

59.Pramana antharsyam apekshatwath swayam pramanathwath.

This path of “devotion” is its own proof and does not need any other proof.

60.Santhi roopaath, paramananda roopascha

It is personification of peace and ultimate happiness.

61.Lokhanau chintha na karya nivedhi, tha athma loka vedatwad.

One who practices “devotion” should not get worried about worldly affairs, for he has given away all his actions to God.

62.Na thada siddhou , loka vivahoro heya , kinthu phala thyagas that sadanam karya meva

Upon attaining the goal, a devotee should not keep away from worldly actions but perform them without bothering about the result.

63. Sthreethana nasthika vairi charithram na sravaneeyam

Do not hear stories, gossip or news about women, atheist and enemies.

64.Abhimana Dambadhikam tyagyam

Sacrifice egoism and self praise

65.Thadrpidago laachara san kala krodhabhi manadhikam tasminneva karaneeyam

If after offering all actions to god, if feelings of anger, pride and passion come again, they also should be offered to Him.

66.Tri roopa bhanga poorvakam nithya dasa, nithya kanthapa janathmakam va premaiva karyam, premaiva karyam,

Breaking the three distinctions pointed out, one should always serve Him like a servant or wife with unblemished love and definitely with unblemished love.

67.Bhaktha ekandino mukhya

Those devotes only are great who keep Him as their one and only one aim.

68.Kantavarodha romanchasrubhi parasparam labhamana , bhavayanthi kulani prithweem.

These devotees with tear filled eyes, with stuttering voice, and hair standing out discuss always about Him and are a gift to the their clan and to the world.

69.Theerthi kurvanthi, theerthani sukarmi kuvanthi, karmani sachasthri kurvanthi

These devotees make sacred waters more sacred , actions into good actions and holy scriptures more holy.

70.Than maya

For they are filled with God.

71.Modanthe pitharo ,nruthyanthi devatha sanadha cheyam bhoorbhavathi.

Because of them the manes rejoice, gods dance and world gets a good leader

72.Nasthi theshu jathi vidhya roopa kula dhana kriyadhi bedha

Within them there is no difference by caste, by knowledge, by looks, by birth,by wealth or by actions.

73.Yadasthadeeya

For all of them are His.

74.Vadho naa avalambham

These devotees should not enter into arguments.

75.Bahulya avakasada niyathathwacha

With differing opinions expressed nothing can be concluded in these arguments

76.Bhakthi sasthrani mananeeyani thadudbodha sukarmanyapi karaneeyani.

They should always read or hear about “devotion” and they should engage themselves in acts to increase such “devotion”.

77.Sukha dukhe icha labhadhi tyakthe kale, pratheekshyamane kshanartham api vyardhanam na neyam.

They should await the time when happiness, sorrow, desire and profit can be completely forsaken, and keep on thinking about him every second with love.

78.Ahimsa Sathya sowcha, daya asthhikyadhi charithryani parpalaneeyani

They should observe strictly non-violence, truth. Cleanliness, compassion and faith.

79.Sarvada sarve bhavena nischindhidair bhagawaneva bhajaneeya

Always and under all circumstances. Without diverting their mind to other thoughts, they should pray God.

80.Sa keerthayamana seegram eva avirbhavathi anubhavayathi cha bhakthan.

Being sung in such a way by the devotees, He appears before them and makes them realize.

81.Trisathyasya bhakthireva gareeyasi , bhakthireva gareeyasi.

To the one who is truthful to Him in mind, body and words Devotion is the greatest path , It is the greatest.

82.Guna mahathmyasakthi. Roopasakthi, poojasakthi, smaranasakthi, dasyasakthi.,sakhyasakthi, kanthasakthi, vatsalya sakthya athma nivedanasakthithanmayadhasakthi,paramavirahasakthi, roopa ekathabhya ekatha satha bhavathi.

Though “devotion” is one quality it is expressed in eleven different ways depending on the individual soul viz 1.longing to hear about His greatness, 2, Longing to see His great form, 3.Longing to worship Him always 4. Longing to always remember Him 5. Longing to forever serve Him as a slave 6. Longing to be His most intimate friend 7. Longing to be his consort 8.Longing to be affectionate to Him like a parent. 9.Longing to sacrifice our soul to Him. 10. Longing to become Himself and 11, Suffering his absence even for a second like a lover.

83.Ithyevam vadanthi jana jalpa nirbhaya eka matha , kumara Vyasa, shukha, Sandilya,Garga, Vishnu, Koundinya, Sesho uddhavarunee bhali, hanumath vibeeshanadha yo Bhakthacharya

Very great devotees like Vyasa, Shukha, Sandilya, , Garga, Vishnu, Koundinya,Sesha, Udhawa, aaruni, Bali , Hanuman and Vibeeshana tell in unanimity without bothering about different opinions expressed that the path of “devotion” is the greatest.

84.Idham Narada proktham Shiva anusasanam Viswaseethi sradhathe sa preshtam labhadha ithi.

One who with utmost faith and belief understands the above exposition of Narada would attain God, would definitely attain God.

OM THAT SATH

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Ashtavakra Gita

Posted by laxminarayanp on October 22, 2007

Ashtavakra Gita – “the most unique conversation that has taken place on this planet”. The Ashtavakra Gita documents the unveiling of the highest knowledge from a saint to a wise king many thousands of years ago.

I

Janaka said:

1. How is one to acquire knowledge? How is one to attain liberation? And how is one to reach dispassion? Tell me this, sir.

Ashtavakra said:

2. If you are seeking liberation, my son, avoid the objects of the senses like poison and cultivate tolerance, sincerity, compassion, contentment, and truthfulness as the antidote.

3. You do not consist of any of the elements — earth, water, fire, air, or even ether. To be liberated, know yourself as consisting of consciousness, the witness of these.

4. If only you will remain resting in consciousness, seeing yourself as distinct from the body, then even now you will become happy, peaceful and free from bonds.

5. You do not belong to the brahmin or any other caste, you are not at any stage, nor are you anything that the eye can see. You are unattached and formless, the witness of everything — so be happy.

6. Righteousness and unrighteousness, pleasure and pain are purely of the mind and are no concern of yours. You are neither the doer nor the reaper of the consequences, so you are always free.

7. You are the one witness of everything and are always completely free. The cause of your bondage is that you see the witness as something other than this.

8. Since you have been bitten by the black snake, the opinion about yourself that “I am the doer,” drink the antidote of faith in the fact that “I am not the doer,” and be happy.

9. Burn down the forest of ignorance with the fire of the understanding that “I am the one pure awareness,” and be happy and free from distress.

10. That in which all this appears is imagined like the snake in a rope; that joy, supreme joy, and awareness is what you are, so be happy.

11. If one thinks of oneself as free, one is free, and if one thinks of oneself as bound, one is bound. Here this saying is true, “Thinking makes it so.”

12. Your real nature is as the one perfect, free, and actionless consciousness, the all-pervading witness — unattached to anything, desireless and at peace. It is from illusion that you seem to be involved in samsara.

13. Meditate on yourself as motionless awareness, free from any dualism, giving up the mistaken idea that you are just a derivative consciousness or anything external or internal.

14. You have long been trapped in the snare of identification with the body. Sever it with the knife of knowledge that “I am awareness,” and be happy, my son.

15. You are really unbound and actionless, self-illuminating and spotless already. The cause of your bondage is that you are still resorting to stilling the mind.

16. All of this is really filled by you and strung out in you, for what you consist of is pure awareness — so don’t be small-minded.

17. You are unconditioned and changeless, formless and immovable, unfathomable awareness, unperturbable: so hold to nothing but consciousness.

18. Recognise that the apparent is unreal, while the unmanifest is abiding. Through this initiation into truth you will escape falling into unreality again.

19. Just as a mirror exists everywhere both within and apart from its reflected images, so the Supreme Lord exists everywhere within and apart from this body.

20. Just as one and the same all-pervading space exists within and without a jar, so the eternal, everlasting God exists in the totality of things.

II

Janaka said:

1. Truly I am spotless and at peace, the awareness beyond natural causality. All this time I have been afflicted by delusion.

2. As I alone give light to this body, so I do to the world. As a result the whole world is mine, or alternatively nothing is.

3. So now that I have abandoned the body and everything else, by good fortune my true self becomes apparent.

4. Waves, foam, and bubbles do not differ from water. In the same way, all this which has emanated from oneself is no other than oneself.

5. When you analyse it, cloth is found to be just thread. In the same way, when all this is analysed it is found to be no other than oneself.

6. The sugar produced from the juice of the sugarcane is permeated throughout with the same taste. In the same way, all this, produced out of me, is completely permeated with myself.

7. From ignorance of oneself, the world appears, and by knowledge of oneself it appears no longer. From ignorance of the rope it appears to be a snake, and by knowledge of it it does so no longer.

8. Shining is my essential nature, and I am nothing other than that. When the world shines forth, it is only me that is shining forth.

9. All this appears in me imagined due to ignorance, just as a snake appears in the rope, the mirage of water in the sunlight, and silver in mother of pearl.

10. All this, which has originated out of me, is resolved back into me too, like a jug back into clay, a wave into water, and a bracelet into gold.

11. How wonderful I am! Glory to me, for whom there is no destruction, remaining even beyond the destruction of the world from Brahma down to the last clump of grass.

12. How wonderful I am! Glory to me, solitary even though with a body, neither going or coming anywhere, I who abide forever, filling all that is.

13. How wonderful I am! Glory to me! There is no one so clever as me! I who have borne all that is forever, without even touching it with my body!

14. How wonderful I am! Glory to me! I who possess nothing at all, or alternatively possess everything that speech and mind can refer to.

15. Knowledge, what is to be known, and the knower — these three do not exist in reality. I am the spotless reality in which they appear because of ignorance.

16. Truly dualism is the root of suffering. There is no other remedy for it than the realisation that all this that we see is unreal, and that I am the one stainless reality, consisting of consciousness.

17. I am pure awareness though through ignorance I have imagined myself to have additional attributes. By continually reflecting like this, my dwelling place is in the Unimagined.

18. For me here is neither bondage nor liberation. The illusion has lost its basis and ceased. Truly all this exists in me, though ultimately it does not even exist in me.

19. Recognising that all this and my body too are nothing, while my true self is nothing but pure consciousness, what is there left for the imagination to work on now?

20. The body, heaven and hell, bondage and liberation, and fear too, all this is pure imagination. What is there left to do for me whose very nature is consciousness?

21. I do not even see dualism in a crowd of people, so what do I gain if it is replaced by a desert?

22. I am not the body, nor is the body mine. I am not a living being. I am consciousness. It was my thirst for living that was my bondage.

23. Truly it is in the infinite ocean of myself, that, stimulated by the colourful waves of the world, everything suddenly arises in the wind of consciousness.

24. In the infinite ocean of myself, the wind of thought subsides, and the world boat of the living-being traders is wrecked by lack of goods.

25. How wonderful it is that in the infinite ocean of myself the waves of living beings arise, collide, play, and disappear, in accordance with their nature.

III

Ashtavakra said:

1. Knowing yourself as truly one and indestructible, how could a wise man possessing self-knowledge like you feel any pleasure in acquiring wealth?

2. Truly, when one does not know oneself, one takes pleasure in the objects of mistaken perception, just as greed arises for the mistaken silver in one who does not know mother of pearl for what it is.

3. All this wells up like waves in the sea. Recognising, “I am That,” why run around like someone in need?

4. After hearing of oneself as pure consciousness and the supremely beautiful, is one to go on lusting after sordid sexual objects?

5. When the sage has realised that he himself is in all beings, and all beings are in him, it is astonishing that the sense of individuality should be able to continue.

6. It is astonishing that a man who has reached the supreme nondual state and is intent on the benefits of liberation should still be subject to lust and in bondage to sexual activity.

7. It is astonishing that one already very debilitated, and knowing very well that its arousal is the enemy of knowledge, should still hanker after sensuality, even when approaching his last days.

8. It is astonishing that one who is unattached to the things of this world or the next, who discriminates between the permanent and the impermanent, and who longs for liberation, should still be afraid of liberation.

9. Whether feted or tormented, the wise man is always aware of his supreme self-nature and is neither pleased nor disappointed.

10. The great-souled person sees even his own body in action as if it were someone else’s, so how should he be disturbed by praise or blame?

11. Seeing this world as pure illusion, and devoid of any interest in it, how should the strong-minded person, feel fear, even at the approach of death?

12. Who can be compared to the great-souled person whose mind is free from desire even in disappointment, and who has found satisfaction in self-knowledge?

13. How should a strong-minded person who knows that what he sees is by its very nature nothing, consider one thing to be grasped and another to be rejected?

14. An object of enjoyment that comes of itself is neither painful nor pleasurable for someone who has eliminated attachment, and who is free from dualism and from desire.

IV

Ashtavakra said:

1. The wise person of self-knowledge, playing the game of worldly enjoyment, bears no resemblance whatever to samsara’s bewildered beasts of burden.

2. Truly the yogi feels no excitement even at being established in that state which all the Devas from Indra down yearn for disconsolately.

3. He who has known That is untouched within by good deeds or bad, just as space is not touched by smoke, however much it may appear to be.

4. Who can prevent the great-souled person who has known this whole world as himself from living as he pleases?

5. Of all four categories of beings, from Brahma down to the last clump of grass, only the man of knowledge is capable of eliminating desire and aversion.

6. Rare is the man who knows himself as the nondual Lord of the world, and he who knows this is not afraid of anything.

V

Ashtavakra said:

1. You are not bound by anything. What does a pure person like you need to renounce? Putting the complex organism to rest, you can find peace.

2. All this arises out of you, like a bubble out of the sea. Knowing yourself like this to be but one, you can find peace.

3. In spite of being in front of your eyes, all this, being insubstantial, does not exist in you, spotless as you are. It is an appearance like the snake in a rope, so you can find peace.

4. Equal in pain and in pleasure, equal in hope and in disappointment, equal in life and in death, and complete as you are, you can find peace.

VI

Ashtavakra said:

1. I am infinite like space, and the natural world is like a jar. To know this is knowledge, and then there is neither renunciation, acceptance, or cessation of it.

2. I am like the ocean, and the multiplicity of objects is comparable to a wave. To know this is knowledge, and then there is neither renunciation, acceptance or cessation of it.

3. I am like the mother of pearl, and the imagined world is like the silver. To know this is knowledge, and then there is neither renunciation, acceptance, or cessation of it.

4. Alternatively, I am in all beings, and all beings are in me. To know this is knowledge, and then there is neither renunciation, acceptance, or cessation of it.

VII

Janaka said:

1. In the infinite ocean of myself the world boat drifts here and there, moved by its own inner wind. I am not put out by that.

2. Whether the world wave of its own nature rises or disappears in the infinite ocean of myself, I neither gain nor lose anything by that.

3. It is in the infinite ocean of myself that the mind-creation called the world takes place. I am supremely peaceful and formless, and I remain as such.

4. My true nature is not contained in objects, nor does any object exist in it, for it is infinite and spotless. So it is unattached, desireless and at peace, and I remain as such.

5. I am pure consciousness, and the world is like a magician’s show. How could I imagine there is anything there to take up or reject?

VIII

Ashtavakra said:

1. Bondage is when the mind longs for something, grieves about something, rejects something, holds on to something, is pleased about something or displeased about something.

2. Liberation is when the mind does not long for anything, grieve about anything, reject anything, or hold on to anything, and is not pleased about anything or displeased about anything.

3. Bondage is when the mind is tangled in one of the senses, and liberation is when the mind is not tangled in any of the senses.

4. When there is no “me,” that is liberation, and when there is “me” there is bondage. Consider this carefully, and neither hold on to anything nor reject anything.

IX

Ashtavakra said:

1. Knowing when the dualism of things done and undone has been put to rest, or the person for whom they occur has, then you can here and now go beyond renunciation and obligations by indifference to such things.

2. Rare indeed, my son, is the lucky man whose observation of the world’s behaviour has led to the extinction of his thirst for living, thirst for pleasure, and thirst for knowledge.

3. All this is transient and spoiled by the three sorts of pain. Knowing it to be insubstantial, ignoble, and fit only for rejection, one attains peace.

4. When was that age or time of life when the dualism of extremes did not exist for men? Abandoning them, a person who is happy to take whatever comes attains perfection.

5. Who does not end up with indifference to such things and attain peace when he has seen the differences of opinions among the great sages, saints, and yogis?

6. Is he not a guru who, endowed with dispassion and equanimity, achieves full knowledge of the nature of consciousness, and leads others out of samsara?

7. If you would just see the transformations of the elements as nothing more than the elements, then you would immediately be freed from all bonds and established in your own nature.

8. One’s desires are samsara. Knowing this, abandon them. The renunciation of them is the renunciation of it. Now you can remain as you are.

X

Ashtavakra said:

1. Abandon desire, the enemy, along with gain, itself so full of loss, and the good deeds which are the cause of the other two — practice indifference to everything.

2. Look on such things as friends, land, money, property, wife, and bequests as nothing but a dream or a magician’s show lasting three or five days.

3. Wherever a desire occurs, see samsara in it. Establishing yourself in firm dispassion, be free of passion and happy.

4. The essential nature of bondage is nothing other than desire, and its elimination is known as liberation. It is simply by not being attached to changing things that the everlasting joy of attainment is reached.

5. You are one, conscious and pure, while all this is inert non-being. Ignorance itself is nothing, so what is the point of wanting to understand?

6. Kingdoms, children, wives, bodies, pleasures — these have all been lost to you life after life, attached to them though you were.

7. Enough of wealth, sensuality, and good deeds. In the forest of samsara the mind has never found satisfaction in these.

8. How many births have you not done hard and painful labour with body, mind, and speech. Now at last, stop!

XI

Ashtavakra said:

1. Unmoved and undistressed, realising that being, non-being and change are of the very nature of things, one easily finds peace.

2. At peace, having shed all desires within, and realising that nothing exists here but the Lord, the Creator of all things, one is no longer attached to anything.

3. Realising that misfortune and fortune come in their own time from fortune, one is contented, one’s senses under control, and does not like or dislike.

4. Realising that pleasure and pain, birth and death are from destiny, and that one’s desires cannot be achieved, one remains inactive, and even when acting does not get attached.

5. Realising that suffering arises from nothing other than thought, dropping all desires one rids oneself of it, and is happy and at peace everywhere.

6. Realising, “I am not the body, nor is the body mine. I am awareness,” one attains the supreme state and no longer remembers things done or undone.

7. Realising, “I alone exist, from Brahma down to the last clump of grass,” one becomes free from uncertainty, pure, at peace, and unconcerned about what has been attained or not.

8. Realising that all this varied and wonderful world is nothing, one becomes pure receptivity, free from inclinations, and as if nothing existed, one finds peace.

XII

Janaka said:

1. First of all I was averse to physical activity, then to lengthy speech, and finally to thought itself, which is why I am now established.

2. In the absence of delight in sound and the other senses, and by the fact that I am myself not an object of the senses, my mind is focused and free from distraction — which is why I am now established.

3. Owing to the distraction of such things as wrong identification, one is driven to strive for mental stillness. Recognising this pattern I am now established.

4. By relinquishing the sense of rejection and acceptance, and with pleasure and disappointment ceasing today, brahmin — I am now established.

5. Life in a community, then going beyond such a state, meditation and the elimination of mind-made objects — by means of these I have seen my error, and I am now established.

6. Just as the performance of actions is due to ignorance, so their abandonment is too. By fully recognising this truth, I am now established.

7. Trying to think the unthinkable, is doing something unnatural to thought. Abandoning such a practice therefore, I am now established.

8. He who has achieved this has achieved the goal of life. He who is of such a nature has done what has to be done.

XIII

Janaka said:

1. The inner freedom of having nothing is hard to achieve, even with just a loin-cloth, but I live as I please, abandoning both renunciation and acquisition.

2. Sometimes one experiences distress because of one’s body, sometimes because of one’s speech, and sometimes because of one’s mind. Abandoning all of these, I live as I please in the goal of human life.

3. Recognising that in reality no action is ever committed, I live as I please, just doing what presents itself to be done.

4. Yogis who identify themselves with their bodies are insistent on fulfilling and avoiding certain actions, but I live as I please abandoning attachment and rejection.

5. No benefit or loss comes to me by standing, walking or lying down, so consequently I live as I please whether standing, walking or sleeping.

6. I lose nothing by sleeping and gain nothing by effort, so consequently I live as I please, abandoning success and failure.

7. Continually observing the drawbacks of such things as pleasant objects, I live as I please, abandoning the pleasant and unpleasant.

XIV

Janaka said:

1. He who by nature is empty-minded, and who thinks of things only unintentionally, is freed from deliberate remembering like one awakened from a dream.

2. When my desire has been eliminated, I have no wealth, friends, robbers, senses, scriptures or knowledge.

3. Realising my supreme self-nature in the Person of the Witness, the Lord, and the state of desirelessness in bondage or liberation, I feel no inclination for liberation.

4. The various states of one who is free of uncertainty within, and who outwardly wanders about as he pleases like an idiot, can only be known by someone in the same condition.

XV

Ashtavakra said:

1. While a man of pure intelligence may achieve the goal by the most casual of instruction, another may seek knowledge all his life and still remain bewildered.

2. Liberation is distaste for the objects of the senses. Bondage is love of the senses. This is knowledge. Now do as you wish.

3. This awareness of the truth makes an eloquent, clever and energetic man dumb, stupid and lazy, so it is avoided by those whose aim is enjoyment.

4. You are not the body, nor is the body yours, nor are you the doer of actions or the reaper of their consequences. You are eternally pure consciousness, the witness, in need of nothing — so live happily.

5. Desire and anger are objects of the mind, but the mind is not yours, nor ever has been. You are choiceless awareness itself and unchanging — so live happily.

6. Recognising oneself in all beings, and all beings in oneself, be happy, free from the sense of responsibility and free from preoccupation with “me.”

7. Your nature is the consciousness, in which the whole world wells up, like waves in the sea. That is what you are, without any doubt, so be free of disturbance.

8. Have faith, my son, have faith. Don’t let yourself be deluded in this. You are yourself the Lord, whose very nature is knowledge, and you are beyond natural causation.

9. The body invested with the senses stands still, and comes and goes. You yourself neither come nor go, so why bother about them?

10. Let the body last to the end of the Age, or let it come to an end right now. What have you gained or lost, who consist of pure consciousness?

11. Let the world wave rise or subside according to its own nature in you, the great ocean. It is no gain or loss to you.

12. My son, you consist of pure consciousness, and the world is not separate from you. So who is to accept or reject it, and how, and why?

13. How can there be either birth, karma, or responsibility in that one unchanging, peaceful, unblemished, and infinite consciousness which is you?

14. Whatever you see, it is you alone manifest in it. How can bracelets, armlets and anklets be different from the gold they are made of?

15. Giving up such distinctions as “He is what I am,” and “I am not that,” recognise that “Everything is myself,” and be without distinction and happy.

16. It is through your ignorance that all this exists. In reality you alone exist. Apart from you there is no one within or beyond samsara.

17. Knowing that all this is just an illusion, one becomes free of desire, pure receptivity, and at peace, as if nothing existed.

18. Only one thing has existed, exists and will exist in the ocean of being. You have no bondage or liberation. Live happily and fulfilled.

19. Being pure consciousness, do not disturb your mind with thoughts of for and against. Be at peace and remain happily in yourself, the essence ofjoy.

20. Give up meditation completely but don’t let the mind hold on to anything. You are free by nature, so what will you achieve by forcing the mind?

XVI

Ashtavakra said:

1. My son, you may recite or listen to countless scriptures, but you will not be established within until you can forget everything.

2. You may, as a learned man, indulge in wealth, activity, and meditation, but your mind will still long for that which is the cessation of desire, and beyond all goals.

3. Everyone is in pain because of their striving to achieve something, but noone realises it. By no more than this instruction, the fortunate one attains tranquillity.

4. Happiness belongs to noone but that supremely lazy man for whom even opening and closing his eyes is a bother.

5. When the mind is freed from such pairs of opposites as, “I have done this,” and “I have not done that,” it becomes indifferent to merit, wealth, sensuality and liberation.

6. One man is abstemious and averse to the senses, another is greedy and attached to them, but he who is free from both taking and rejecting is neither abstemious nor greedy.

7. So long as desire, the state of lack of discrimination, remains, the sense of revulsion and attraction will remain, which is the root and branch of samsara.

8. Desire springs from usage, and aversion from abstension, but the wise man is free from the pairs of opposites like a child, and becomes established.

9. The passionate man wants to eliminate samsara so as to avoid pain, but the dispassionate man is free from pain and feels no distress even in it.

10. He who is proud about even liberation or his own body, and feels them his own, is neither a seer nor a yogi. He is still just a sufferer.

11. If even Shiva, Vishnu, or the lotus-born Brahma were your instructor, until you have forgotten everything you cannot be established within.

XVII

Ashtavakra said:

1. He who is content, with purified senses, and always enjoys solitude, has gained the fruit of knowledge and the fruit of the practice of yoga too.

2. The knower of truth is never distressed in this world, for the whole round world is full of himself alone.

3. None of these senses please a man who has found satisfaction within, just as Nimba leaves do not please the elephant that has acquired the taste for Sallaki leaves.

4. The man is rare who is not attached to the things he has enjoyed, and does not hanker after the things he has not enjoyed.

5. Those who desire pleasure and those who desire liberation are both found in samsara, but the great-souled man who desires neither pleasure nor liberation is rare indeed.

6. It is only the noble-minded who is free from attraction or repulsion to religion, wealth, sensuality, and life and death too.

7. He feels no desire for the elimination of all this, nor anger at its continuing, so the fortunate man lives happily with whatever sustinence presents itself.

8. Thus fulfilled through this knowledge, contented, and with the thinking mind emptied, he lives happily just seeing, hearing, feeling, smelling, and tasting.

9. In him for whom the ocean of samsara has dried up, there is neither attachment or aversion. His gaze is vacant, his behaviour purposeless, and his senses inactive.

10. Surely the supreme state is everywhere for the liberated mind. He is neither awake nor asleep, and neither opens nor closes his eyes.

11. The liberated man is resplendent everywhere, free from all desires. Everywhere he appears self-possessed and pure of heart.

12. Seeing, hearing, feeling, smelling, tasting, speaking, and walking about, the great-souled man who is freed from trying to achieve or avoid anything is free indeed.

13. The liberated man is free from desires everywhere. He neither blames, praises, rejoices, is disappointed, gives, nor takes.

14. When a great-souled one is unperturbed in mind, and equally self-possessed at either the sight of a woman inflamed with desire or at approaching death, he is truly liberated.

15. There is no distinction between pleasure and pain, man and woman, success and failure for the wise man who looks on everything as equal.

16. There is no aggression nor compassion, no pride nor humility, no wonder nor confusion for the man whose days of samsara are over.

17. The liberated man is not averse to the senses nor is he attached to them. He enjoys hinself continually with an unattached mind in both success and failure.

18. One established in the Absolute state with an empty mind does not know the alternatives of inner stillness and lack of inner stillness, and of good and evil.

19. A man free of “me” and “mine” and of a sense of responsibility, aware that “Nothing exists,” with all desires extinguished within, does not act even in acting.

20. He whose thinking mind is dissolved achieves the indescribable state and is free from the mental display of delusion, dream, and ignorance.

XVIII

Ashtavakra said:

1. Praise be to That by the awareness of which delusion itself becomes dream-like, to that which is pure happiness, peace, and light.

2. One may get all sorts of pleasure by the acquisition of various objects of enjoyment, but one cannot be happy except by the renunciation of everything.

3. How can there be happiness, for one who has been burnt inside by the blistering sun of the pain of thinking that there are things that still need doing, without the rain of the nectar of peace?

4. This existence is just imagination. It is nothing in reality, but there is no non-being for natures that know how to distinguish being from nonbeing.

5. The realm of one’s self is not far away, nor can it be achieved by the addition of limitations to its nature. It is unimaginable, effortless, unchanging, and spotless.

6. By the simple elimination of delusion and the recognition of one’s true nature, those whose vision is unclouded live free from sorrow.

7. Knowing everything as just imagination, and himself as eternally free, how should the wise man behave like a fool?

8. Knowing himself to be God, and being and non-being just imagination, what should the man free from desire learn, say, or do?

9. Considerations like “I am this” or “I am not this” are finished for the yogi who has gone silent realising “Everything is myself.”

10. For the yogi who has found peace, there is no distraction or one-pointedness, no higher knowledge or ignorance, no pleasure and no pain.

11. The dominion of heaven or beggary, gain or loss, life among men or in the forest, these make no difference to a yogi whose nature it is to be free from distinctions.

12. There are no religious obligations, wealth, sensuality, or discrimination for a yogi free from such opposites as “I have done this,” and “I have not done that.”

13. There is nothing needing to be done or any attachment in his heart for the yogi liberated while still alive. Things things will last just to the end of life.

14. There is no delusion, world, meditation on That, or liberation for the pacified great soul. All these things are just the realm of imagination.

15. He by whom all this is seen may well make out it doesn’t exist, but what is the desireless one to do? Even in seeing it he does not see it.

16. He by whom the Supreme Brahma is seen may think “I am Brahma,” but what is he to think who is without thought, and who sees no duality?

17. He by whom inner distraction is seen may put an end to it, but the noble one is not distracted. When there is nothing to achieve what is he to do?

18. The wise man, unlike the worldly man, does not see inner stillness, distraction, or fault in himself, even when living like a worldly man.

19. Nothing is done by him who is free from being and non-being, who is contented, desireless, and wise, even if in the world’s eyes he does act.

20. The wise man who just goes on doing what presents itself for him to do, encounters no difficulty in either activity or inactivity.

21. He who is desireless, self-reliant, independent, and free of bonds functions like a dead leaf blown about by the wind of causality.

22. There is neither joy nor sorrow for one who has transcended samsara. With a peaceful mind he lives as if without a body.

23. He whose joy is in himself, and who is peaceful and pure within has no desire for renunciation or sense of loss in anything.

24. For the man with a naturally empty mind, doing just as he pleases, there is no such thing as pride or false humility, as there is for the naturalman.

25. “This action was done by the body but not by me.” The pure-natured person thinking like this, is not acting even when acting.

26. He who acts without being able to say why, but is not thereby a fool, he is one liberated while still alive, happy and blessed. He is happy even in samsara.

27. He who has had enough of endless considerations and has attained peace, does not think, know, hear, or see.

28. He who is beyond mental stillness and distraction does not desire either liberation or its opposite. Recognising that things are just constructions of the imagination, that great soul lives as God here and now.

29. He who feels responsibility within, acts even when doing nothing, but there is no sense of done or undone for the wise man who is free from the sense of responsibility.

30. The mind of the liberated man is not upset or pleased. It shines unmoving, desireless, and free from doubt.

31. He whose mind does not set out to meditate or act, still meditates and acts but without an object.

32. A stupid man is bewildered when he hears the ultimate truth, while even a clever man is humbled by it just like the fool.

33. The ignorant make a great effort to practise one-pointedness and the stopping of thought, while the wise see nothing to be done and remain in themselves like those asleep.

34. The stupid man does not attain cessation whether he acts or abandons action, while the wise man finds peace within simply by knowing the truth.

35. People cannot come to know themselves by practices — pure awareness, clear, complete, beyond multiplicity, and faultless though they are.

36. The stupid man does not achieve liberation even through regular practice, but the fortunate remains free and actionless simply by understanding.

37. The stupid does not attain Godhead because he wants it, while the wise man enjoys the Supreme Godhead without even wanting it.

38. Even when living without any support and eager for achievement, the stupid are still nourishing samsara, while the wise have cut at the very root of its unhappiness.

39. The stupid man does not find peace because he desires it, while the wise man discriminating the truth is always peaceful minded.

40. How can there be self-knowledge for him whose knowledge depends on what he sees? The wise do not see this and that, but see themselves as infinite.

41. How can there be cessation of thought for the misguided who is striving for it. Yet it is there always naturally for the wise man delighting in himself.

42. Some think that something exists, and others that nothing does. Rare is the man who does not think either, and is thereby free from distraction.

43. Those of weak intelligence think of themselves as pure nonduality, but because of their delusion do not really know this, and so remain unfulfilled all their lives.

44. The mind of the man seeking liberation can find no resting place within, but the mind of the liberated man is always free from desire by the very fact of being without a resting place.

45. Seeing the tigers of the senses, the frightened refuge-seekers at once enter the cave in search of cessation of thought and one-pointedness.

46. Seeing the desireless lion, the elephants of the senses silently run away, or, if that is impossible, serve him like courtiers.

47. The man who is free from doubts and whose mind is free does not bother about means of liberation. Whether seeing, hearing, feeling, smelling, or tasting, he lives at ease.

48. He whose mind is pure and undistracted from just hearing of the Truth does not see anything to do or anything to avoid or even a cause for indifference.

49. The upright person does whatever presents itself to be done, good or bad, for his actions are like those of a child.

50. By inner freedom one attains happiness, by inner freedom one reaches the Supreme, by inner freedom one comes to absence of thought, by inner freedom to the Ultimate State.

51. When one sees oneself as neither the doer nor the reaper of the consequences, then all mind waves come to an end.

52. The spontaneous unassuming behaviour of the wise is noteworthy, but not the deliberate purposeful stillness of the fool.

53. The wise who are rid of imagination, unbound and with unfettered awareness, may enjoy themselves in the midst of many goods, or alternatively go off to mountain caves.

54. There is no attachment in the heart of a wise man whether he sees or pays homage to a learned brahmin, a celestial being, a holy place, a woman, a king or a friend.

55. A yogi is not in the least put out even when humiliated by the ridicule of servants, sons, wives, grandchildren, or other relatives.

56. Even when pleased he is not pleased, not suffering even when in pain. Only those like him can know the wonderful state of such a man.

57. It is the feeling that there is something that needs to be achieved which is samsara. The wise who are of the form of emptiness, formless, unchanging, and spotless see nothing of the sort.

58. Even when doing nothing the fool is agitated by restlessness, while a skillful man remains undisturbed even when doing what there is to do.

59. Happy he stands, happy he sits, happy sleeps, and happy he comes and goes. Happy he speaks and happy he eats. This is the life of a man at peace.

60. He who of his very nature feels no unhappiness in his daily life like worldly people, remains undisturbed like a great lake, cleared of defilement.

61. Even abstention from action has the effect of action in a fool, while even the action of the wise man brings the fruits of inaction.

62. A fool often shows aversion towards his belongings, but for him whose attachment to the body has dropped away, there is neither attachment nor aversion.

63. The mind of the fool is always caught in thinking or not thinking, but the wise man’s is of the nature of no thought because he thinks what is appropriate.

64. For the seer who behaves like a child, without desire in all actions, there is no attachment for such a pure one even in the work he does.

65. Blessed is he who knows himself and is the same in all states, with a mind free from craving whether he is seeing, hearing, feeling, smelling, or tasting.

66. There is no one subject to samsara, no sense of individuality, no goal or means to the goal in the eyes of the wise man who is always free from imagination and unchanging like space.

67. Glorious is he who has abandoned all goals and is the incarnation of the satisfaction, which is his very nature, and whose inner focus on the Unconditioned is quite spontaneous.

68. In brief, the great-souled man who has come to know the Truth is without desire for either pleasure or liberation, and is always and everywhere free from attachment.

69. What remains to be done by the man who is pure awareness and has abandoned everything that can be expressed in words from the highest heaven to the earth itself?

70. The pure man who has experienced the Indescribable attains peace by virtue of his very nature, realising that all this is nothing but illusion, and that nothing is.

71. There are no rules, dispassion, renunciation, or meditation for one who is pure receptivity by nature, and admits no knowable form of being.

72. For him who shines with the radiance of Infinity and is not subject to natural causality there is neither bondage, liberation, pleasure, nor pain.

73. Pure illusion reigns in samsara which will continue until self-realisation, but the enlightened man lives in the beauty of freedom from me and mine, from the sense of responsibility and from any attachment.

74. For the seer who knows himself as imperishable and beyond pain there is neither knowledge, a world, nor the sense that I am the body or the body mine.

75. No sooner does a man of low intelligence give up activities like the elimination of thought than he falls into mind racing and chatter.

76. A fool does not get rid of his stupidity even on hearing the truth. He may appear outwardly free from imaginations, but inside he is still hankering after the senses.

77. Though in the eyes of the world he is active, the man who has shed action through knowledge finds no means of doing or speaking anything.

78. For the wise man who is always unchanging and fearless there is neither darkness nor light nor destruction nor anything.

79. There is neither fortitude, prudence, nor courage for the yogi whose nature is beyond description and free of individuality.

80. There is neither heaven nor hell nor even liberation during life. In a nutshell, in the sight of the seer nothing exists at all.

81. He neither longs for possessions nor grieves at their absence. The calm mind of the sage is full of the nectar of immortality.

82. The dispassionate man does not praise the good or blame the wicked. Content and equal in pain and pleasure, he sees nothing that needs doing.

83. The wise man is not averse to samsara, nor does he seek to know himself. Free from pleasure and impatience, he is not dead and he is not alive.

84. The wise man excels by being free from anticipation, without attachment to such things as children or wives, free from desire for the senses,and not even concerned about his own body.

85. The wise man, who lives on whatever happens to come to him, roams wherever he pleases, and sleeps wherever the sun happens to set, is at peace everywhere.

86. Whether his body rises or falls, the great-souled one gives it no thought, having forgotten all about samsara in coming to rest on the ground of his true nature.

87. The wise man has the joy of being complete in himself and without possessions, acting as he pleases, free from duality and rid of doubts, and without attachment to any creature.

88. The wise man excels in being without the sense of “me”. Earth, a stone, or gold are the same to him. The knots of his heart have been rent asunder, and he is freed from greed and blindness.

89. Who can compare with that contented, liberated soul who pays no regard to anything and has no desire left in his heart?

90. Who but the upright man without desire knows without knowing, sees without seeing, and speaks without speaking?

91. Beggar or king, he excels who is without desire, and whose opinion of things is rid of “good” and “bad.”

92. There is neither dissolute behaviour nor virtue, nor even discrimination of the truth for the sage who has reached the goal and is the very embodiment of guileless sincerity.

93. That which is experienced within by one who is desireless and free from pain, and content to rest in himself — how could it be described, and of whom?

94. The wise man who is contented in all circumstances is not asleep even in deep sleep, nor sleeping in a dream, nor waking when he is awake.

95. The seer is without thoughts even when thinking, without senses among the senses, without understanding even in understanding, and without a sense of responsibility even in the ego.

96. Neither happy nor unhappy, neither detached nor attached, neither seeking liberation nor liberated, he is neither something nor nothing.

97. Not distracted in distraction, in mental stillness not poised, in stupidity not stupid, that blessed one is not even wise in his wisdom.

98. The liberated man is self-possessed in all circumstances and free from the idea of “done” and “still to do.” He is the same wherever he is and without greed. He does not dwell on what he has done or not done.

99. He is not pleased when praised nor upset when blamed. He is not afraid of death nor attached to life.

100. A man at peace does not run off to popular resorts or to the forest. Whatever and wherever, he remains the same.

XIX

Janaka said:

1. Using the tweezers of the knowledge of the truth I have managed to extract the painful thorn of endless opinions from the recesses of my heart.

2. For me, established in my own glory, there are no religious obligations, sensuality, possessions, philosophy, duality, or even nonduality.

3. For me established in my own glory, there is no past, future, or present. There is no space or even eternity.

4. For me established in my own glory, there is no self or non-self, no good or evil, no thought or even absence of thought.

5. For me established in my own glory, there is no dreaming or deep sleep, no waking nor fourth state beyond them, and certainly no fear.

6. For me established in my own glory, there is nothing far away and nothing near, nothing within or without, nothing large and nothing small.

7. For me established in my own glory, there is no life or death, no worlds or things of this world, no distraction and no stillness of mind.

8. For me remaining in myself, there is no need for talk of the three goals of life, of yoga or of knowledge.

XX

Janaka said:

1. In my unblemished nature there are no elements, no body, no faculties, no mind. There is no void and no despair.

2. For me, free from the sense of dualism, there are no scriptures, no self-knowledge, no mind free from an object, no satisfaction and no freedom from desire.

3. There is no knowledge or ignorance, no “me,” “this,” or “mine,” no bondage, no liberation, and no property of self-nature.

4. For him who is always free from individual characteristics there is no antecedent causal action, no liberation during life, and no fulfilment at death.

5. For me, free from individuality, there is no doer and no reaper of the consequences, no cessation of action, no arising of thought, no immediate object, and no idea of results.

6. There is no world, no seeker for liberation, no yogi, no seer, no one bound and no one liberated. I remain in my own nondual nature.

7. There is no emanation or return, no goal, means, seeker or achievement. I remain in my own nondual nature.

8. For me who am forever unblemished, there is no assessor, no standard, nothing to assess, and no assessment.

9. For me who am forever actionless, there is no distraction or one-pointedness of mind, no lack of understanding, no stupidity, no joy and no sorrow.

10. For me who am always free from deliberations there is neither conventional truth nor absolute truth, no happiness and no suffering.

11. For me who am forever pure there is no illusion, no samsara, no attachment or detachment, no living organism, and no God.

12. For me who am forever unmovable and indivisible, established in myself, there is no activity or inactivity, no liberation and no bondage.

13. For me who am blessed and without limitation, there is no initiation or scripture, no disciple or teacher, and no goal of human life.

14. There is no being or non-being, no unity or dualism. What more is there to say? There is nothing outside of me.

Nahi Jnanena Sadrsham

Nothing is equivalent to knowledge

Vasudaiva Kutumbakam

The whole earth is a family

Satyameva Jayate

Truth always triumphs

Dharmo Rakshathi Rakshithaha

He who carries out his duties shall be protected

Sarvejana Sukhinobhavanthu

May all the people in this universe live with happiness and prosperity

Janma Jaata Shudra Sarve

Karmenu Brahman Bhavati

All humans are inferior (Shudra) by birth and they become superior (Brahmins) only by their good deeds later in their life.

Asatho Ma Sathgamaya,

Thamaso Ma Jyothirgamaya

Mruthyorma Amrthangamya

Lead me towards truth from untruth

Lead me towards light from darkness

Lead me towards immortality from Death

Yatra Naaryasthu poojyanthe

Ramanethe thatra devathaha

Where women are treated with dignity and Womanhood is worshipped, there Roam the GODS

Ekam Sat Vipraha bahudha vadanti

There is but one God, learned scholars call this God by different names

Isha vasya midam sarvam

The entire universe is pervaded by God

Sarve amritasya putrah

We are all the children of God

Ati Vinayam Dhoortha Lakshanam

Too much of humbleness is an attribute of a wicked person

Aham Brahmasmi

I am God (indicating God lives inside humans)

Lobhaha Papasya Karanam

Greed is the root cause of sin

Matru Devo Bhava Pitru Devo Bhava

Acharya Devo Bhava Athithi Devo Bhava

Treat your Mother, Father, Teacher and Guest like a God

Satyam bruyat priyam bruyat na bruyat satyam apriyam

priyam cha nanrutam bruyat esha dharmah sanatanah

Only speak the truth that is pleasant to others

Do no speak the truth that might be unpleasant to others

Never speak untruth that is pleasant to others

This is the path of the eternal morality called Sanatana Dharma

Annam na nindhyath

Annam na pari-chaksheeta

Annam bahu kurveeta

Do not abuse food

Do not discard food

Grow food in abundance!

shubham karoti kalyaaNam aarogyam dhanasampadaa

shatrubuddhi vinaashaaya deepajyoti namostute

I salute the light from the lamp, the one that brings auspiciousness, prosperity, good health, abundance of wealth, and the destruction of the intellect’s enemy!

(said while lighting the evening lamp)

Kaalaaya Tasmai Namaha

Salutations to that great entity called TIME

Satyam Vadha Dharmam Chara

Speak the truth, follow the righteous path

Aa no bhadrah kratavo yantu vishwatah

May auspicious thoughts come to us from all over the world.

Mata Bhumih putro ham prithvyah

Earth is our mother and we are its children.

Have you ever thought about how much your actions mean to someone? Maybe that smile you gave to a stranger today made their bad day better. Maybe that hello you gave to a classmate today made them realize people actually notice and care for them. Maybe that money you gave to a homeless man today made him think in the good the world has to offer again. Maybe hanging out with someone today made them forget all their problems for awhile. Keep it up.

You are capable of loving and of being loved. You deserve nothing less. You are not perfect. There may be parts of you that you would change if you could, but accept that some things cannot be changed. This acceptance isn’t easy, but it makes you a stronger person. Try your best not to dwell on your imperfections. Instead, try to see them as just part of a beautiful whole. The same things that make you different make you beautiful.

Everything around us is made up of energy. To attract positive things in your life, start by giving off positive energy You must make a choice to take a chance or your life will never change.

If you know you have to wait anyway, why not make a decision to enjoy your life while you’re waiting?

Relationships fail because of trust issues, commitment issues and communication issues. So trust, commit, and communicate always. The best way to prepare for the future is to take care of the present.

Small changes eventually add up to huge results. It takes one positive thought to overpower an entire array of negative thoughts.You only get one chance to make a good impression. Some opportunities only come once. Be ready.

Each experience through which you pass operates ultimately for your own good. Always be kind and compassionate. You never know what kind of pain someone may be enduring. One of the best feelings in the world is knowing your Presence and Absence both mean something to someone.

Just because you have faced many defeats in your life, does not mean you have been defeated.

Keeping baggage from the past will leave no room for happiness in the future.

your attitude + your choices = your happiness.

Life is full of setbacks. Success is determined by how you handle setbacks.

There is no need to carry any burden while doing Right thing Right now . If it is done well, the future will look after itself. Keep it simple. Keep it light. Keep it effortless. Be alert to what you are doing.

Stop focusing on what you DON’T want in your life. The more you think about it, the more you affirm and attract what you fear into your everyday experiences. Focus on positive outcomes

Something I have learned through all this is that there are really no wrong decisions… just choices that will take your life down a totally different path.

Live the life you want to live. Be the person you want them to remember. Make decisions and make mistakes. And if you die trying, at least you tried.

Any lack in skill can be more than made up for by how hard you work toward a goal you care about.

It’s not the answers you get from others, but the questions you ask yourself that will help you heal: What part of my life feels broken? What do I need to repair, to learn, to accept, to reject, or embrace before I can give myself permission to simply do what I know in my heart feels right?

To the world, you might be just one person. But to one person, you might be the world.

You are worthy of your desires. Really wanting what you want gives you the power to get it. You were born free. You are worthy of love and respect. You get what you deserve if your desure us strong enough and if you are determined to dedicate your efforts in right direction.

The first step to living the life you want is leaving the life you don’t want.

http://everydaylifelessons.com/random

108 Sarana Gosham

Om Swamiye Saranam Ayyappa

Add the words ‘Saranam Ayyappa‘ after each line:

1. Swamiye
2. Harihara Suthane
3. Kannimoola Mahaa Ganapathy Bhagavaane
4. Shakti Vadivelan Sodarane
5. Maalikaippurattu Manjamma Devi Lokamathave
6. Vaavar Swamiye
7. Karuppanna Swamiye
8. Periya Kadutta Swamiye
9. Cheriya Kadutta Swamiye
10. Vana devathamaare
11. Durga Bhagavathi maare
12. Achchan Kovil Arase /Achchan Kovil Rajave
13. Anaadha Rakshagane
14. Annadhaana Prabhuve
15. Achcham Thavirpavane
16. Ambalathu Aasane
17. Abhaya Dayakane
18. Ahandai Azhippavane
19. AshtaSiddhi Dayagane
20. Andmorai Aadarikkum Deivame
21. Azhuthayil Vaasane
22. Aaryankaavu Ayyaave
23. Aapath Baandhavane
24. Ananda Jyotiye
25. Aatma Swaroopiye
26. Aanaimukhan Thambiye
27. lrumudi Priyane
28. lnalai Therppavane
29. Heha para suka daayakane
30. Irudaya kamala vaasane
31. Eedillaa inbam alippavane
32. Umaiyaval baalakane
33. Umaikku arul purindavane
34. Uzhvinai akatruvone
35. Ukkam alippavane
36. Engum niraindhone
37. Enillaa roopane
38. En kula deivame
39. En guru naathane
40. Erumeli vaazhum kiraata -Shasthave
41. Engum nirainda naada brahmame
42. Ellorkkum arul puribavane
43. Aetrumaanoorappan magane
44. Aekaanta vaasiye
45. Aezhaikkarul puriyum eesane
46. Aindumalai vaasane
47. Aiyyangal teerppavane
48. Opillaa maanikkame
49. Omkaara parabrahmame
50. Kaliyuga varadane
51. Kan.kanda deivame
52. Kambankudiku udaiya naathane
53. Karunaa samudrame
54. Karpoora jyotiye
55. Sabari giri vaasane
56. Shathru samhaara moortiye
57. Sharanaagadha rakshakane
58. Sharana ghosha priyane
59. Shabarikku arul purindavane
60. Shambhukumaarane
61. Satya swaroopane
62. Sankatam therppavane
63. Sanchalam azhippavane
64. Shanmukha sodarane
65. Dhanvantari moortiye
66. Nambmorai kaakkum deivame
67. Narttana priyane
68. Pantala raajakumaarane
69. Pambai baalakane
70. Parasuraama poojithane
71. Bhakta jana rakshakane
72. Bhakta vatsalane
73. Paramashivan puthirane
74. Pambaa vaasane
75. Parama dhayaalane
76. Manikanda porule
77. Makara jyotiye
78. Vaikkathu appan makane
79. Kaanaka vaasane
80. Kulattu puzhai baalakane
81. Guruvaayoorappan makane
82. Kaivalya padha daayakane
83. Jaati mata bhedam illathavane
84. Shivashakti Aikya svaroopane
85. Sevipparku aananda moorthiye
86. Dushtar bhayam neekkuvone
87. Devaadi devane
88. Devarkal thuyaram therthavane
89. Devendra poojitane
90. Narayanan mynthane
91. Neiabhisheka priyane
92. Pranava swaroopane
93. Paapa samhaara moorthiye
94. Paayasanna priyane
95. Vanpuli vaakanane
96. Varapradaayakane
97. Bhaagavatottamane
98. Ponambala vaasane
99. Mohini sudhane
100. Mohana roopane
101. Vilaali veerane
102. Veeramani kantane
103. Sadguru nathane
104. Sarva rokanivarakane
105. Sachi ananda sorupiye
106. Sarvaabheestha thayakane
107. Saasvatapadam alippavane
108. Patinettaam padikkutaiyanaadhane

Om Mahasasre namaha
Om Mahadevaya namaha
Om Mahadeva sutaya namaha
Om Avyaya namaha
Om Lokakarte namaha
Om Lokabharte namaha
Om Paraatparaya namaha
Om Triloka rakshakaya namaha
Om Dhanwine namaha
Om Tapaswine namaha
Om Bhootasaivikaya namaha
Om Mantravedine namaha
Om Marutaya namaha
Om Jagadeeswaraya namaha
Om Lokadakshya namaha
Om Agraganye namaha
Om Srimatai namaha
Om Aprameya parakramaya namaha
Om Simharoodaya namaha
Om Gajaroodaya namaha
Om Hayaaroodaya namaha
Om Maheswaraya namaha
Om Nanasastradharaya namaha
Om Anrgharaya namaha
Om Nanavidyavisaradaya namaha
Om Nanaroopa dharaya namaha
Om Veera namaha
Om Nanaprani nishevakaya namaha
Om Bhhotesaya namaha
Om Bhootidaya namaha
Om Brutya namaha
Om Bhujangabharanojwalaya namaha
Om Ikshudhanwine namaha
Om Pushabhanaya namaha
Om Maharoopaya namaha
Om Mahaprabhuvaye namaha
Om Maayadevi sutaya namaha
Om Manyaya namaha
Om Mahaneetaya namaha
Om Mahagunaya namaha
Om Mahasaivaya namaha
Om Maharudraya namaha
Om Vishnavaya namaha
Om Vishnupoojakaya namaha
Om Vigneswasi namaha
Om Veerabhadresaya namaha
Om Veerabhadrasaya namaha
Om Bhairavaya namaha
Om Shanmukhadruvaya namaha
Om Meerusrunga samaseenaya namaha
Om Munisangha nishevitaya namaha
Om Devaya namaha
Om Bhadraya namaha
Om Jagannadhaya namaha
Om Gananadaya namaha
Om Ganeswaraya namaha
Om Mahayogine namaha
Om Mahamayane namaha
Om Mahastiraya namaha
Om Devasastre namaha
Om Bhootasastre namaha
Om Bheemashaya parakramaya namaha
Om Nagaharaya namaha
Om Nagakesaya namaha
Om Vyomakesaya namaha
Om Sanatayana namaha
Om Sugunaya namaha
Om Nirgunaya namaha
Om Nityaya namaha
Om Nityatruptaya namaha
Om Nirastrayaya namaha
Om Lokasrayaya namaha
Om Ganadheesaya namaha
Om Chatustrusti kalamayaya namaha
Om Rugyajussamadharvana namaha
Om Roopanai namaha
Om Mallikasura Banjakaya namaha
Om Trimoortaye namaha
Om Daityamadhanaya namaha
Om Prakrukataye namaha
Om Purushottamaya namaha
Om Kalagyanine namaha
Om Kamadaya namaha
Om Kamaleshanaya namaha
Om Kamaleshanaya namaha
Om Kalpavruskya namaha
Om Mahavrushkaya namaha
Om Vidyavrukshaya namaha
Om Vibhootidaya namaha
Om Samsaratapa vitchhetrye namaha
Om Pasuloka bayamkaraya namaha
Om Rohahantre namaha
Om Pranadatre namaha
Om Paragava vibhujanaya namaha
Om Sarvasastradhatatwagyanaya namaha
Om Neetimate namaha
Om Papabhanjanaha namaha
Om Pushalaoornasamyuktaya namaha
Om Parmatmane namaha
Om Satangaye namaha
Om Anantadityasamkasaya namaha
Om Subramanyanyujaya namaha
Om Bhaline namaha
Om Bhaktanu kampine namaha
Om Devasaya namaha
Om Bhaghavate namaha
Om Bhaktavastalaya namaha

Harivarasanam Viswamohanam Haridadhiswaram Aaradhyapadhukam

Arivimardhanam Nithyanarthanam Hariharatmajam Devamashreye

Saranam Ayyappa Swamy Saranam Ayyappa Saranam Ayyappa Swamy Saranam Ayyappa

Saranakirtanam Bakhtamanasam Bharanalolupam Narthanalasam

Arunabhasuram Bhoothanayakam Hariharatmajam Devamashreye

Saranam Ayyappa Swamy Saranam Ayyappa Saranam Ayyappa Swamy Saranam Ayyappa

Pranayasathyakam Praananayakam Pranathakalpakam Suprabhanjitham

Pranavamanidram Keerthanapriyam Hariharatmajam Devamashreye

Saranam Ayyappa Swamy Saranam Ayyappa Saranam Ayyappa Swamy Saranam Ayyappa

Thuragavahanam Sundarananam Varagadhayudham Vedavavarnitham

Gurukrupakaram Keerthanapriyam Hariharatmajam Devamashreye

Saranam Ayyappa Swamy Saranam Ayyappa Saranam Ayyappa Swamy Saranam Ayyappa

Tribuvanarchitam Devathathmakam Trinayanam Prabhum Divyadeshikam

Tridashapoojitham Chinthithapradam Hariharatmajam Devamashreye

Saranam Ayyappa Swamy Saranam Ayyappa Saranam Ayyappa Swamy Saranam Ayyappa

Bhavabhayapaham Bhavukavaham Bhuvanamohanam Bhoothibhooshanam

Dhavalavahanam DivyavaranamHariharatmajam Devamashreye

Saranam Ayyappa Swamy Saranam Ayyappa Saranam Ayyappa Swamy Saranam Ayyappa

Kalamrudusmitham Sundarananam Kalabhakomalam Gathramohanam

Kalabhakesari Vajivahanam Hariharatmajam Devamashreye

Saranam Ayyappa Swamy Saranam Ayyappa Saranam Ayyappa Swamy Saranam Ayyappa

Srithajanapriyam Chinthithapradam Sruthivibhushanam Sadhujeevanam

Sruthimanoharam Geethalalasam Hariharatmajam Devamashreye

Saranam Ayyappa Swamy Saranam Ayyappa Saranam Ayyappa Swamy Saranam Ayyappa

Loka Veeram Maha Poojyam, Sarvarakshakaram Vibhum !

Parvathi Hridayanandam, Saasthaaram Pranamamyaham !!

Swamiye Saranam Ayyappa !! 1 !!

Viprapoojyam Viswavandyam, Vishnu Shambho Priyam Sutham !

Kshipraprasaada Niratam, Saasthaaram Pranamamyaham

Swamiye Saranam Ayyappa !! 2 !!

Mattha Maatanga Gamanam, Kaarunyaamrita Pooritam !

Sarva Vighnaharam Devam, Saasthaaram Pranamamyaham !!

Swamiye Saranam Ayyappa !! 3 !!

Asmatkuleswaram Devam, Asmat Shatru Vinaashanam !

Asmadista Pradaataram, Saasthaaram Pranamamyaham !!

Swamiye Saranam Ayyappa !! 4 !!

Pandyesha Vamsa Tilakam Keraley Keli Vigraham !

Aarta Thraana Param Devam, Saasthaaram Pranamamyaham !!

Swamiye Saranam Ayyappa !! 5 !!

Pancha Ratnaakya Methadyo Nityam Shudha Patennaraha !

Tasya Prasanno Bhagawaan Saastha Vasathi Maanase !!

Swamiye Saranam Ayyappa !! 6 !!

Sabarigiri Nivaasam Shaantha Hrid Padma Hamsam !

Sashi Ruchi Mrithuhaasam Shyamalam Bhodha Bhaasam !!

Kalitha Ripu Niraasam Kaantha Mrithunga Naasam !!

Nathinuthi Paradaasam Naumi Pinjaava Thamsam !!

Swamiye Saranam Ayyappa !! 7 !!

Sabarigiri Nishaantham Shange Kundenthu Dhantham !

Shamadhana Hridi Bhaantham Shatru Paalee Krithaantham !!

Sarasija Ripukaantham Saanu Kampeksha Naantham

Kritha Nutha Vipadantham Keerthaye Hum Nithaantham !!

Swamiye Saranam Ayyappa !! 8 !!

Sabarigiri Kalaapam Shaastra Vadhwaantha Deepam

Shamitha Sujanathaapam Shanthiheer Nir Dhuraapam !

Kara Dhrutha Sumachaapam Kaarano Paatha Rupam !

Kacha Kalitha Kalaapam Kaamaye Pushkalabham !!

Swamiye Saranam Ayyappa !! 9 !!

Sabarigiriniketham Shankaropendrapotham

Shakalitha Dhithijaatham Shatruji Moothapaatham !

Padanatha Puruhutham Paalitha Shesha Bhootham

Bhavajala Nidhi Bhotham Bhavaye Nitye Bhootham !!

Swamiye Saranam Ayyappa !! 10 !!

Sabari Vihrithi Lokham Shyamalo Ddhaara Chelam

Shathamakha Ripukaalam Sarva Vaikunta Balam !

Nathajana Surajaalam Naaki Lokaanukoolam

Navamayamani Maalam Naumi Nisshesha Moolam !!

Swamiye Saranam Ayyappa !! 11 !!

Sabarigirikuteeram Shatru Samghaatha Ghoram

Shatagiri Shathadhaaram Shashpi Theyndraari Shooram !!

Harigirisha Kumaarem Haari Keyura Haaram

Navajaladha Shareeram Naumi Vishwaika Veeram !!

Swamiye Saranam Ayyappa !! 12 !!

Sarasija Dalanethram Saara Saaraathi Vakthram

Sajala Jaladha Ghaathram Saandhra Kaarunya Paathram !

Sahathanaya Kalanthram Saambha Govinda Puthram

Sakala Vibhudha Mithram Sannamam Pavithram !!

Swamiye Saranam Ayyappa !! 13 !!

Shridhaa Nanda Chinthamani Shreenivasam

Sada Sacchidaananda Purna Prakasham !

Udhaaram Sadhaaram Suraadhaara meesham

Param Jyothi Rupam Bhaje Bhootha Naatham !!

Swamiye Saranam Ayyappa !! 14 !!

Vibhum Veda Vedaantha Vedhyam Varishtam

Vibhoothi Pradam Vishrutham Brahma Nishtam

Vibhaaswath Prabhaava Prabhum Pushka Leshtam

Param Jyothi Rupam Bhaje Bhootha Naatham !!

Swamiye Saranam Ayyappa !! 15 !!

Parithraana Dhaksham Parabrahma Soothram

Sfuraschaaru Gaathram Bhava Dhwaantha Mithram!

Param Prema Paathram Pavithram Vichithram

Param Jyothi Rupam Bhaje Bhootha Naatham !!

Swamiye Saranam Ayyappa !! 16 !!

Paresham Prabhum Purna Kaarunya Rupam

Girishaadi Peeto Jwala Chcharu Deepam !

Sureshaadi Samsevitham Suprathaapam

Param Jyothi Rupam Bhaje Bhootha Naatham !!

Swamiye Saranam Ayyappa !! 17 !!

Gurum Purna Lavanya Paadadi Kesham

Gareeyam Mahatkoti Surya Prakasham !

Karaambhoru Hanya Sthavethram Suresham

Param Jyothi Rupam Bhaje Bhootha Naatham !!

Swamiye Saranam Ayyappa !! 18 !!

Haree Shaana Samyuktha Shakthyey Ka Veeram

Kiraathaava Thaaram Kripaa Paanga Pooram !

Kireetaavath Sojjwalath Pinjcha Bhaaram

Param Jyothi Rupam Bhaje Bhootha Naatham!!

Swamiye Saranam Ayyappa !! 19 !!

Mahaayoga Peeto Jwalantham Mahaantham

Mahaavaakya Saaro Padesham Sushaantham!

Maharshi Praharsha Pradam Jnaana Kaantham

Param Jyothi Rupam Bhaje Bhootha Naatham !!

Agra ganye namaha

Ananta ditya sam kasaya namaha

Anar gharaya namaha

Apra meya para kramaya namaha

Avyaya namaha

Bhad raya namaha

Bhagha vate namaha

Bhaira vaya namaha

Bhak tanu kampine namaha

Bhakta vastalaya namaha

Bhaline namaha

Bhee mashaya para kramaya namaha

Bhho tesaya namaha

Bhoota saivikaya namaha

Bhoota sastre namaha

Bhooti daya namaha

Bhujanga bharan ojwalaya namaha

Brutya namaha

Chatu strusti kala mayaya namaha

Daitya madha naya namaha

Deva sastre namaha

Deva saya namaha

Devaya namaha

Dhanwine namaha

Gaja roodaya namaha

Gana dheesaya namaha

Gana nadaya namaha

Gan eswaraya namaha

Haya aroodaya namaha

Ikshu dhanwine namaha

Jagade eswaraya namaha

Jagan nadhaya namaha

Kala gyanine namaha

Kalpa vruskya namaha

Kama daya namaha

Kamaleshanaya namaha

Kamaleshanaya namaha

Loka bharte namaha

Loka dakshya namaha

Loka karte namaha

Loka asrayaya namaha

Maaya devi sutaya namaha

Maha deva sutaya namaha

Maha devaya namaha

Maha gunaya namaha

Maha mayane namaha

Maha neetaya namaha

Maha prabhuvaye namaha

Maha roopaya namaha

Maha rudraya namaha

Maha saivaya namaha

Maha sasre namaha

Maha stiraya namaha

Maha vrushkaya namaha

Maha yogine namaha

Mahes waraya namaha

Mallik asura Banjakaya namaha

Mantra vedine namaha

Manyaya ngaha

Marutaya namaha

Meeru srunga sama seenaya namaha

Munis angha nishe vitaya namaha

Naga haraya namaha

Naga kesaya namaha

Nana prani nishe vakaya namaha

Nanar oopa dharaya namaha

Nana sastra dharaya namaha

Nana vidya visa radaya namaha

Neeti mate na ma ha Nira strayaya namaha

Nir gunaya namahar

Nityat ruptaya namaha

Nityaya namaha

Papa bhan janaha namaha

Paraat paraya namaha

Para gava vibhun janaya namaha

Para mat mane namaha

Pasu loka bayam karaya namaha

Prakru kataye namaha

Prana datre namaha

Puru shottamaya namaha

Pusha bhanaya namaha

Pushajala poorna samyuk taya namaha

Roha hantre namaha

Roopanai namaha

Rugyajus samadharvana namaha

Samsa ratapa vitchhe trye namaha

Sanatayana namaha

Sarva sastra dhatat wagyanaya namaha

Sanatana gaye namaha

Shan mukha druvaya namaha

Simha roodaya namaha

Srimatai namaha

Subra manya anyujaya namaha

Sugunaya namaha

Tapas wine namaha

Triloka raksha kaya namaha

Tri moor taye namaha

Veera namaha

Veera bhadra saya namaha

Veera bhadra esaya namaha

Vibhoo tidaya namaha

Vidya vrukshaya namaha

Vignes wasi namaha

Vishna vaya namaha

Vishnu poojakaya namaha

Vyoma kesaya namaha

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