This action might not be possible to undo. Are you sure you want to continue?
If dharma is destroyed,it destroyes its destroyer. If dharma is protected, it protects its protector. (Manusmruthi ch.8-Shlok15)
PRAYER TO THE GREAT SPIRIT by newtempledayton in AJAH, Om Great Spirit, whose voice I hear in the winds And whose breath gives life to everyone, Hear me. I come to you as one of your many children; I am weak… I am small…I need your wisdom and your strength. Let me walk in beauty, and make my eyes ever behold the red and purple sunsets. Make my hands respect the things you have made, and make my ears sharp so I may hear your voice. Make me wise, so that I may understand what you have taught my people and The lessons you have hidden in each leaf and each rock. I ask for wisdom and strength, Not to be superior to my brothers, but to be able to fight my greatest enemy, myself. Make me ever ready to come before you with clean hands and a straight eye, So as life fades away as a fading sunset, so My spirit may become one with you without shame. …OM… avadhuta upanishad by newtempledayton in Scripture Om ! That (Brahman) is infinite, and this (universe) is infinite. The infinite proceeds from the infinite. (Then) taking the infinitude of the infinite (universe), It remains as the infinite (Brahman) alone. Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! 1. Now the grandfather of all people (the god Brahma) respectfully approaching his father, Adinarayana (Lord Vishnu) said, ‘What is the path of the Avadhutas after the Turiyatita stage, and what is their standing ?’ To him replied the Lord Narayana: Wise sages consider that one who remains in the path of the Avadhuta is very rare in the world and (such sages) are not many; if one becomes (an Avadhuta) he is ever pure, he is indeed the embodiment of dispassion; he is indeed the visible form of wisdom and he is
indeed the personification of the Veda (Vedapurusha). He is a (truly) great man, as his mind abides in me alone. Indeed I too abide in him. In due order, having been first a hutdwelling ascetic (Kutichaka), he reaches the stage of a mendicant monk (Bahudaka); the mendicant monk attains to the stage of a Hamsa ascetic; the Hamsa ascetic (then) becomes the highest kind of ascetic (Paramahamsa). (In this stage) by introspection he realizes the entire world (as non-different from his Self); renouncing all personal possessions in (a reservoir of) waters, (such things as) his emblematic staff, water pot, waist band, loincloth that covers (his privities) and all ritualistic duties enjoined on him (in a previous stage); becoming unclad (lit. clothed by the points of the compass); abandoning even the acceptance of a discoloured, worn out bark garment or (deer) skin; behaving thereafter (after the stage of the Paramahamsa) as one subject to no mantras (i.e. performing no rituals) and gives up shaving, oil bath, the perpendicular mark of sandal paste on the forehead, etc. 2. He is one terminating all religious and secular duties; free of religious merit or otherwise in all situations; giving up both knowledge and ignorance; conquering (the influence of) cold and heat, happiness and misery, honour and dishonour; having burnt up in advance, with the latent influence (vasana) of the body, etc., censure, praise, pride, rivalry, ostentation, haughtiness, desire, hatred, love, anger, covetousness, delusion, (gloating) joy, intolerance, envy, clinging to life, etc.; viewing his body as a corpse, as it were; becoming equanimous effortlessly and unrestrainedly in gain or loss; sustaining his life (with food placed in the mouth) like a cow; (satisfied) with (food) as it comes without ardently longing for it; reducing to ashes the host of learning and scholarship; guarding his conduct (without vaunting his noble way of life); disowning the superiority or inferiority (of any one); (firmly) established in non-duality (of the Self) which is the highest (principle) of all and which comprises all within itself; cherishing the conviction, ‘There is nought else distinct from me’; absorbing in the Self the fuel (of concept) other than the secret known only by the gods; untouched by sorrow; unresponsive to (worldly) happiness; free of desire for affection; unattached everywhere to the auspicious or the inauspicious; with (the functioning of) all senses at standstill; unmindful of the superiority of his conduct, learning and moral merit (dharma) acquired in the previous stages of his life; giving up the conduct befitting caste and stage of life (Vanaprastha); dreamless, as night and day are the same to him; ever on the move everywhere; remaining with the body alone left to him; his water-pot being the watering-place (only); ever sensible (but) wandering alone as though he were a child, madman or ghost; always observing silence and deeply meditating on his Self, he has for his support the propless (Brahman); forgetting everything (else) in consonance with the absorption in his Self; this Turiyatita sage reaching the state of the Avadhuta ascetic and completely absorbed in non-duality (of the Atman) (finally) gives up his body as he has become one with Om (the Pranava): such an ascetic is an Avadhuta; he has accomplished his life’s purpose. Thus (ends) the Upanishad. Om ! That (Brahman) is infinite, and this (universe) is infinite. The infinite proceeds from the infinite. (Then) taking the infinitude of the infinite (universe), It remains as the infinite (Brahman) alone. Om ! Let there be Peace in me ! Let there be Peace in my environment !
Let there be Peace in the forces that act on me ! Om Shanti ! Shanti ! Shanti ! Here ends the Turiyatita Avadhuta Upanishad, as contained in the Shukla Paksha YajurVeda. SIVA sutras
He became the original form of every form It is his form that is everywhere to be seen.Rigveda 6.47.18 The Sutras This section presents my new English translation. For earlier translations see Jaideva Singh (1979) and Dyczkowski (1992). Note that Jaideva Singh has 77 sutras whereas Dyczkowski has 79; for the reason why the canonical text is likely to have had 78 sutras see Kak (1994). 1- śāmbhavopāya – Universal consciousness 1-1 caitanyamātmā: Consciousness is the self. 1-2 jñānam bandhah (Ordinary) knowledge consists of associations. 1-3 yonivarga kalāśarīram Sets of axioms generate structures. 1-4 jñānādhisthāna mātrikā The ground of knowledge is matrika. 1-5 udyamo bhairavah The upsurge (of consciousness) is Bhairava. 1-6 śakticakrasandhāne viśvasamhārah By union with the energy centers one withdraws from the universe. 1-7 jāgratsvapnasusuptabhede turyābhogasambhavah Even during waking, sleep, and deep sleep one can experience the fourth state (transcending consciousness). 1-8 jñānam jāgrat (Sensory) knowledge is obtained in the waking state. 1-9 svapno vikalpāh Dreaming is free ranging of thoughts. 1-10 aviveko māyāsausuptam Deep sleep is maya, the irrational. 1-11 tritayabhoktā vīreśah The experiencer of the three states is the lord of the senses 1-12 vismayo yogabhūmikāh The domain of the union is an astonishment. 1-13 icchā śaktirumā kumārī The power of the will is the playful uma. 1-14 drśyam śarīram
The observed has a structure. 1-15 hrdaye cittasamghattād drśyasvāpnadarśanam By fixing the mind on its core one can comprehend perceivable emptiness. 1-16 śuddhatattvasandhānād vā apaśuśaktih Or by contemplating the pure principle one is free of the power that binds (to associations). 1-17 vitarka ātmajñānam Right discernment is the knowledge of the self. 1-18 lokānandah samādhisukham The bliss of the sight is the joy of samadhi. 1-19 śaktisandhāne śarīrotpattih The body emerges when the energies unite. 1-20 bhūtasandhāna bhūtaprthaktva viśvasamghattāh Elements unite, elements separate, and the universe is gathered. 1-21 śuddhavidyodayāccakreśatva siddhih Pure knowledge leads to a mastery of the wheel (of energies). 1-22 mahāhradānusandhānānmantravīryānubhavah The great lake (of space-time) is experienced through the power of mantra. 2- śāktopāya – The emergence of innate knowledge 2-1 cittah mantrah The mind is mantra. 2-2 prayatnah sādhakah Effort leads to attainment. 2-3 vidyāśarīrasattā mantrarahasyam The secret of mantra is the being of the body of knowledge. 2-4 garbhe cittavikāso’viśista vidyāsvapnah The emergence of the mind in the womb is the forgetting of common knowledge. 2-5 vidyāsamutthāne svābhāvike khecarī śivāvasthā When the knowledge of one’s self arises one moves in the sky of consciousness—the Shiva’s state. 2-6 gururupāyah The guru is the means. 2-7 mātrkācakrasambodhah The awakening of the wheel of mat\drka (the elemental energies). 2-8 śarīram havih The body is the oblation. 2-9 jñānam annam The food is knowledge. 2-10 vidyāsamhāre taduttha svapna darśanam With the extinction of knowledge emerges the vision of emptiness. 3- ānavopāya -The transformations of the individual 3-1 ātmā cittam The mind is the self.
3-4 śarīre samhārah kalānām The transformation is stopped in the body. and the separation of the elements. 3-20 kavargādisu māheśvaryādyāh paśumātarah Maheshvari and other mothers (sources) of beings reside in the sound elements. 3-17 āsanasthah sukham hrade nimajjati Seated one sinks effortlessly into the lake (of consciousness). 3-5 nādī samhāra bhūtajaya bhūtakaivalya bhūtappthaktvāni The quieting of the vital channels. 3-11 prekśakānīndriyāni The senses are the spectators. the mastery of the elements. 3-13 siddhah svatantrabhāvah Freedom (creativity) is achieved. 3-21 trisu caturtham tailavadāsecyam The fourth (state of consciousness) should be used to oil the (other) three (states of consciousness). 3-18 svamātrā nirmānam āpādayati The measure of consciousness fashions the world. 3-3 kalādīnām tattvānām aviveko māyā Maya is the lack of discernment of the principles of transformation. 3-7 mohajayād anantābhogāt sahajavidyājayah Overcoming delusion and by boundless extension innate knowledge is achieved. 3-12 dhīvaśāt sattvasiddhih The pure state is achieved by the power of the intellect. 3-10 rango’ntarātmā The inner self is the stage. 3-19 vidyā avināśe janma vināśah As (limited) knowledge is transcended. 3-14 yathā tatra tathānyatra As here so elsewhere. the withdrawal from the elements. .3-2 jñānam bandhah (Material) knowledge is bondage (association). 3-15 visargasvābhāvyād abahih sthitestatsthitih Emission (of consciousness) is the way of nature and so what is not external is seen as external. 3-16 bījāvadhānam Attention to the seed. 3-9 nartaka ātmā The self is the actor. 3-6 mohāvaranāt siddhih Perfection is through the veil of delusion. birth is transcended. 3-8 jāgrad dvitīyakarah Waking is the second ray (of consciousness).
3-31 svaśakti pracayo’sya viśvam The universe is the aggregate of his powers. 3-28 kathā japah The recitation of the mantras is the discourse. 3-30 yo’vipastho jñāhetuśca He who is established is the means and knowledge. 3-35 tadvimuktastu kevalī The one who is free of that is alone (with consciousness). 3-26 śivatulyo jāyate He becomes like Shiva. senses and external world. 3-39 tripadādyanuprānanam That which precedes the three (states of consciousness) vitalizes them. 3-32 stithilayau Persistence and absorption. 3-23 prāna samācāre samadarśanam The lower plane arises in the center (of the phoneme). 3-29 dānam ātmajñānam Self-knowledge is the boon. 3-38 karanaśaktih svato’nubhavāt The power to create is based on one’s own experience. 3-41 abhilāsādbahirgatih samvāhyasya Craving leads to the extroversion of the inner process. one must penetrate (the phonemes) with one’s mind. 3-33 tat pravrttāvapyanirāsah samvettrbhāvāt Even when this (maintenance and dissolution) there is no break (in awareness) due to the perceiving subjectivity. 3-34 sukha duhkhayorbahirmananam The feeling of pleasure and pain is external. 3-25 mātrāsvapratyaya sandhāne nastasya punarutthānam What was destroyed rises again by the joining of perceptions with the objects of experience. 3-27 śarīravrttirvratam The activity of the body is the vow. 3-40 cittasthitivat śarīra karana bāhyesu The same stability of mind (should permeate) the body. 3-37 bheda tiraskāre sargāntara karmatvam When separateness is gone. action can lead to creation.3-22 magnah svacittena praviśet Absorbed (in his nature). 3-24 madhye’vara prasavah A balanced breathing leads to a balanced vision. . 3-36 mohapratisamhatastu karmātmā A mass of delusion the mind is subject to activity.
verily. ever the same. free from all change. infinite. I am the nectar which is knowledge absolute. (the craving) is destroyed and the (empirical) individual ceases to exist. I am the Atman. theoretical and intuitional. In It is neither day nor night. How can I salute the Self. “It is” nor “It is not. the same within and without. good and evil. 10. all this objective world am I.3-42 tadārūdhapramitestatkśayājjīvasamkśayah When established in pure awareness. Neither can it be said. The mind is as space. 2. 11. wast never born. embracing all. How canst though say: “I am the meditator. The actions of the mind. which is all Bliss. and which is inseparable from Itself? 3. 3-44 naisargikah prānasambandhah The link with the vital breath is natural. 3-45 nāsikāntarmadhya samyamāt kimatra savyāpasavya sausumnesu Concentrating on the center within the nose. In Reality the mind has no independent existence. absolute bliss. what use are the left and the right channels or susumna? 3-46 bhūyah syāt pratimīlanam May (the individual) merge (in the lord) once again. beyond destruction. Verily the one Self is all. like the lord. Run not to and from like a ghost. More subtle than space itself am I. and this is the object of meditation?” How can perfection be divided? 13. exist not in me (Atman). How can it be said that the Self is manifest? How can it be said that the self is limited? I alone am existence. The world exists like a mirage within me. om tat sat Avadhuta Gita chapter 1 1. The body was never thine. changeless. one is supreme. I know neither joy nor pain. which in Itself and by Itself pervades everything. that I am. good and evil. . which is indestructible. by nature purity itself. The Shruti (revealed Scriptures) has often said: “This is all Brahman. That God who is the Self in all. which relieves them of the great fear. beyond the range of the senses I am. 3-43 bhūtakañcukī tadā vimukto bhūyah patisamah parah Although cloaked in the elements one is not free. ever shining. 12. the actions of the voice.” 14. self-evident. the actions of the body. this is the essence of all knowledge. like unto space.” What a great mystery. nor didst thou ever die. I alone am. good and evil. verily. 9. enlightening all bodies equally. By the grace of God the Brahmins above all men are inspired with the disposition to non-duality (unity of the Self with God). whom can they touch? 8. imperishable. I am pure knowledge. Thou art all Brahman. 5. Thou. To whom shall I bow? 4. 7. but. impersonal and changeless. Know the Self to be infinite consciousness. by nature impersonal and all-pervasive. This is the whole substance of Vedanta. ever free from all taint. Know Atman to be one. free from differentiation and non-differentiation. I am beyond mind. 6. O Atman.
” “I give.” Of the illusory world. O mind. 29. They know not the Truth. naught else exists. The sages call Atman the “ever-same. such statements do not apply to Atman. the Shruti says: “Neti. “I” and “thou” and the world have no real being. There are no worlds. freedom absolute. Thus has the Shruti spoken of Atman. no embodied soul. naught else exists. the eternal Truth. ever pure.” “I act”. 16. Let not thyself suffer from desires. and is beyond voice and mind? 36. 21. ever free from modifications. no Vedas. and no jar-space. “I eat. the only reality. In thee is neither the meditator nor the object of meditation. indomitable. not in thee.” By giving up attachment the mind sees neither duality nor unity. Thou art the essence of knowledge. 26. form and sound which constitute the world without are not thyself. nor are they within thee. 22. The cause of imagination also is absent in me. has no qualities such as sound. dost thou shamelessly meditate” 27. Neither am I slayer nor the slain 31. 33. no family tribes. 32. since It is neither white nor any other colour. Good and evil are in the mind. smell. Brahman alone is. Truth absolute is my nature. Thou art the great all-transcending Reality. 23. Free from subject and object am I. Know all forms. as illusion. no shining-path. born of the five physical elements. which is purity. not this). Why.” 25. The subtle faculties of touch. physical and subtle. Oh my mind. How can I worship Him? 28. nor on Atman. Birth and death exist in the mind. The Reality underlying them is eternal. In truth there is no jar. no smoke-path. I know not Shiva1. on account of their mutability. Some there are that prize non-dualism. “That Thou art. which is above both. I am Shiva. How then canst thou say: “I know Atman. pure. no castes. why dost thou range in delusion like a ghost? Know Atman to be above duality and be happy. Neither is there in thee attachment nor indifference. no Devas. nor its nature.” or “I know not Atman. and not in thee. How can I speak of Him? Who Shiva is I know not. Atman by nature. How can I be self-realizable? Endless is my nature. why dost thou cry? Name and form are neither in thee nor in me. 18. In me is neither unity nor variety. 35. By living this Truth one passes beyond birth and death. as do also bondage and liberation. 19. All the Shrutis speak of Atman as without attributes. no sacrifices. Neither unity nor separation exist in thee nor in me. Like unto space absolute is my nature. bodiless. 17. eternal. others hold to dualism. the supreme Reality am I. taste. imperishable Atman thou knowest thyself to be. the space therein unites with all space. On the destruction of a jar. as pure consciousness. Birthless. neti” (not this. . 30. How can the supreme Reality be described. imperishable. no nationalities. “Is” and “is not” do not apply to Atman either. 34. Concentration is not possible either on perishable objects. without a body. All this is ever pervaded by thee as Atman. In Atman. All is Atman alone. 20. In myself and Shiva I see no difference when the mind is purified. O Beloved. how is Samadhi1 possible? 24.15. That know to be thyself. equable.
Neither formless nor with form. By nature Truth eternal am I. no friend. 49. pure thou art. prosperity. my friend. 37. 56. 58. Shiva – a name for Brahman 2. I am without beginning and without end. Why do the wise imagine the bodiless Brahman to be a body? In It there is neither day nor night. It is all purity. 1. many words are not needful.birthless and imperishable. Where the one Brahman alone is. beyond maya. I have told thee the essence of truth: “thou art Truth.” 55. 46. Knowledge born of the intellect am I not. . Atman is not purified by the six methods of Yoga. Pure. drink the timeless great nectar of non-duality. in a holy temple or in the house of an untouchable. no wife. as mere will-o’-the-wisps. o my mind? 52. there is nothing but Brahman. The Avadhut in unshakable equanimity. o Beloved. nor is It neuter. This know I of a surety. 41. on the destruction of the jar. O my mind. The absolute void and its opposite. I am not separate from Brahman. In whatever place and in whatever state the Yogi dies. taintless is my Self. 54. I am neither bound nor free. as. Whether he dies conscious or in coma. I am above the suffering of the body. neither is It happiness or suffering. and the world comprehends not reason. no kinsman. I am perpetual immutability. why art thou ashamed to declare: “I am Atman. Why art thou disquiet. how can it be said “this is Maya2″. one Atman. The Yogis regard righteousness. and also the moving and fixed objects. Where then is the division of caste? 40. As a volume of water poured into water is inseparably united with water. 44. thou art as space. desire for Paradise and liberation. 1. neither rising nor setting. Samadhi – A high state of consciousness. 50. why dost thou cry? Realize thy Atman. so. Atman is not male or female. 51. There is no father. or “this is not Maya”. Since the imperfections of attachment and the like are not in me. all am I everlastingly. living in the holy temple of nothingness. in Itself. no prejudice. From subtle substance (mahat) down to formed creation. 57. the space in the jar is united with absolute space. most clearly do I see this. Absence of the mind makes It no clearer. like unto space. “this is shadow” or “this is not shadow”? 38. unrelated to the mind. Why callest thou Atman personal and impersonal. becoming the all-pervading Brahman. the means by which the phenomenal world has been brought into existence. no son. described by the Vedas as “Not this. In a word. 39. Neither the doer nor the enjoyer of the fruits of karma am I. By nature pure. by Itself. matter and spirit are one. he obtains liberation. O my mind. Never was I bound. his spirit is absorbed into That. The teachings of a Guru reveal It not.” free from separation and unity. 45. no doctrine. no mother. without a body. The pervader or the pervaded I am not. not this. How dare ye pervert It? 42. I perceive. 43. the supreme Reality”? 48. Know me to be infinite. Since thou art neither bound nor free? 47. Maya is the creative power of the Lord. the true Self reigns supreme. 53.
13. all knowledge. eternally the same. where there is neither righteousness nor unrighteousness. the Yogi merges his consciousness in Brahman. and not by sudden violence. will carry you across the river. beyond perception. above duality and unity. that am I. free from all attributes. As space cannot be compared with another space. As softness is not perceived apart from soft objects. It walks not on the earth. There are waking. painted and adorned. with nothing outside It and nothing within. It pervades space-time. and becomes Brahman. The “Fourth” is the substratum of these three. 9. It abides. How can the one supreme consciousness which without effort rules the living and the inert and is all-pervasive. as bitterness is not known apart from the Nim tree1. How can “I” or “thou” be said of Brahman which is more subtle than mahat. Brahman alone is perfection. so also will one that is plain and simple. beyond words and experience. As the rays of the sun differ not from the sun. beyond this is the absolute. the foolish. Take the Truth he teaches and ignore the rest. most subtle. It stands in the midst of Light. dreaming and dreamless sleep. must be realized step by step. the water cannot cover It. Ever practicing Yoga1. taintless. where all is known as Atman. 1. beyond elements and compounds. 7. lord of the universe? It can neither be called static or dynamic. without medium or limitation. Mahat – Cosmic Mind. so the primordial form of matter called mahat2 is no other than the Self (Atman). greater than all. cannot be compared with any object. the layman and the fallen to have nothing good in them. thoughts and volitions rise and disappear in the inner organ. 11. the slow. also called Turya. Atman. the wind cannot move It. There is but one antidote to the poison of passions. 3.walks naked. From limitations ever free. free from birth and death. be other than I? 5. Surely we do not give up a game although we have mastered it? 2. knowing all to be Brahman. 6. 12. Chapter II The Avadhut said: 1. The higher intelligence which without effort pervades the movable and the immovable. Nothing pervades It. Know well that a boat. as fluidity and coolness are the nature of water. so Brahman being above duality. The modifications of the inner organ (antahkarana) have no part in me. 59. so matter does not differ from God. and which by nature is all peace and consciousness. not depending on any object. 2. Where there is no “Third” or “Fourth1″. of which the high Yogis speak. 4. I am more subtle than primordial substance. Turyatita. 10. Learn from them. Think not lightly of thy Guru should he lack letters and learning. 8. without attributes. Like bubbles rising and falling in a river. as sweetness is not known apart from honey. how can there be either bondage or liberation? 1. They all teach something. which beget infatuation and are . above the range of mind and emotion. the credulous. Hold not the immature. These are states of consciousness. Nim tree – a tropical Indian tree whose leaves have an extremely bitter taste. 14.
Taintless. of the form of the universe. by whose power the whole universe is born. eternal. The methods of Hatha Yoga. Nor is it seen through postures. by shaving the head. 27. 20. How shall I worship that Atman great Which is neither personal nor impersonal. In It there is neither knowledge nor ignorance. To him it is all one. whose knowledge is firmly rooted. neither smallness nor greatness. 23. the Yoga of physical austerities and exercises. or by being a Guru or chela (an approved disciple). and the mind is not Atman. without dimensions. 25. 22. because It is all-pervasive. Atman is unapproachable by the emotions. is not the aim of control of breath (pranayama) nor of the postures of Hatha Yoga1. 17. without pleasure or pain. full of all powers. All pervasive. in which it abides and to which it finally returns like bubbles and waves in the sea. and their disciples can never be too thankful to them. As there is only one moon so there is only one Atman in all. above love and aversion.highly dangerous. 29. . 18. All these exist in the mind. which the wise realize. The knower of Brahman may leave his body in a holy place. and the sweet cool water encased in the pulp is Brahman. which is prakriti. Chapter III 1. or in the house of an untouchable. Atman. birthless and beyond the range of the mind and emotions. by initiations. 1. my Self. the pulp is prakriti. yet not attributeless That all-bliss Shiva. The husk of a coconut is the world. Yoga – Practice of mind control. 24. The teacher cannot teach Atman. Atman. detachment and meditation. and who are patient. Atman realized is the master of creation. as the jar-space is merged in cosmic space on the destruction of the jar. 2. No duality can touch the conception of Brahman. Hidden in the realm of eternal consciousness lies the world’s cause. That God. 16. Duality is the product of defective vision. The statement that the future condition is determined by the state of the thoughts at death is made of the uninitiated. indestructible. 15. uncreated. Having no attributes. nor unity-duality. Like the full moon is Atman. He may perform the rituals or leave them. This transcendent state of consciousness (Nirvana) is reached by those who are free from attachment and aversion. then the karmas2 no longer touch him. is ever formless and independent. The wise who teach this acquire boundless patience. When a Yogi has realized Atman. the disciple cannot learn it. The Yogi is merged in the divine after leaving the body. 26. 1. Karma – Actions and their consequences. Within this cause is Brahman. and that is to return to the state of Atman. formless. not the initiated. There is neither unity nor duality in Atman. 28. absolutely independent. he is absorbed into Brahman. neither emptiness nor fullness. 21. 19. ever engaged in doing good to all living beings. The wise discover that Atman is not seen either by the study of the Vedas. is realized by the wise. See It in all. which is his true Self. through the grace of their spiritual teacher. The talented as well as the witless attain the state of desirelessness by knowing the mystery of Atman.
Space-like all equanimity am I. How can I name the passionless. Know well that all the senses Are as space. space-like transcendental Truth am I. all-bliss Shiva am I. And that space-like immortality-giving Knowledge am I. Know that the One is taintless. space-like am I. Words cannot describe This Consciousness Absolute. I burn up sufferings. like a sun ever risen. 9. Which is experienced.2. white or yellow. Space-like. Shiva am I. homeless am I. immortality-giving knowledge am I. 7. 12. Without a lamp. I burn up karmas. 18. and It goes not. Birth and death I do not know. Nor is its glamour mine. It cannot be said “It was all before. Neither Paradise nor Heaven exist in Atman. 4. The saying of the Shruti “not this. . How can it be said “When all is subtracted Atman alone remains”? It is symbolical but not a symbol. The mind is lost in Its majesty. far away. Bodiless. Neither is It inner nor outer. desireless One As having desires? The Absolute cannot Be described in terms of conditions. The one taintless transcendental Truth am I. Eternally free from the sufferings of the world. 13. Atman is not the Knower Nor is It the known. Free from attachment and aversion. spacelike. Hard to concentrate upon. 15. or that. 8. 10. All equanimity. As the three states of consciousness Exist not in Atman. How can the Eternal. the water of immortality am I. The One is neither bound nor free. Fate and providence exist not in me. Neither wife nor child. 6. Space-like. That all-pervasive ever-blissful Shiva. truth and untruth Have no place in me. Eternal peace. Nor am I without an essence. Maya is not my modification. present and future How can the cardinal points exist in IT? Eternal peace. is not Atman. That which is near. and without root. space-like immortality-giving Knowledge am I. all-bliss am I. and yet I burn up these. Equanimity am I. and smokeless am I. Deceit and hypocrisy. Free from smoke. 14. the All Be expressed in any way? Space-like. It is not accessible to inference. How can It be the Fourth? Free from past. Eternal Shiva am I. 11. and lightless am I. Yet even this cannot be said of Atman. The knowledge of the Self. like Indra and Brahma. It comes not. not this” Does not apply to Atman. is not Atman. space-like transcendental Peace am I. 3. Devas and Gods. hard to obtain. Neither gross nor subtle is my Atman. How shall I say that non-duality Is all this creation. Verily. The seed of the plant of the world exists not in me. Space-like. and that which is far. The object of meditation. Without pain am I. Is not Atman. Contentment and pleasures exist not in me. and so also their objects. absolute Shiva am I. Neither father nor mother have I. The mind is not my own. I am rootless. Neither higher nor lower is It. I am the eternal principle. 17. Free from imperfections am I. It is Truth transcendental. Without a beginning and without an end. Without karma am I. Bondage and ignorance are not in me. or that? Even if it be duality. 16. How can I speak of myself? I am neither with an essence. How shall I bow down to mine own Self In my own Self and by my Self? I have no colours. Immortality-giving knowledge am I. That Truth absolute. Have no place in Atman. Immortality-giving knowledge am I. 5. How can It be explained to thee? Space-like immortality-giving knowledge am I.” Verily nothing exists but Atman. then too I cannot Attribute creation or dissolution to It. There is no separation and no unity in It. Space-like.
In the One there is neither bondage nor salvation. No ritualist injunction is binding on me. drinking the water of immortality. Meditations and Mantrams cannot reach It. nor is there any possibility of meditation in Atman. No instructions and no rituals are there for me. I cannot say whether the world is nothingness or if it is partly real and partly unreal. 15. 7. 1. 14. if like a flowing river though ever changing. How can I say whether I am bound or free? 5. immortality-giving knowledge absolute am I. the seat of anxieties. Neither sin nor virtue ever existed in me. Nothing can be added or taken away from the Universal Consciousness. “Mine” and “thine” are not in thee. o disciple. 12. I am neither the comprehender nor the comprehended. There is no “thou” nor “I”. O companion. 4. 9. or. From union and separation the One is free. I cannot speak of the “Third” or the “Fourth”. when in truth wealth is not thine. by nature I am Nirvana. there is no Samadhi. Thou art imperishable and eternal. lust. 6. As in reality I am Nirvana. nor is there unity or diversity in me. Space-like immortality-giving knowledge absolute am I. That space-like Truth am I. Neither the worshiper nor the worshipped am I. Eternally free from the taint of ignorance as I am. attachment. Why this craving for power. are not in thee? Space-like. far from me also is egotism. Neither a fool nor a pundit am I. immortalitygiving knowledge absolute am I. The buddhi1. O my shameless mind. all good and evil karma. How can I talk of attachment and detachment. Knowledge also am I not. O my friend. since I am taintless Nirvana? 8. impurity. . Neither the cause nor the effect exist in me. how can I speak of reasoning or argument since I am free even from the taint of Nirvana? 10. 18. Space-like. Far. Space-like. no world. neither purity nor impurity. why createst thou a confusion? Space-like immortality-giving knowledge absolute am I. It cannot be invoked or worshipped with flowers and leaves. the heros know that I from the taint of Nirvana am free. In me exist not birth. then why criest thou? Rest in peace. the essence of Truth. Taintless Nirvana am I. poison or the water of immortality. How could It be worshipped as Shiva for in It there are neither distinctions nor unity? 2. since avarice. immortality-giving knowledge absolute am I. it is in fact real as a whole. I have told the. mind. knowledge or illusion never had birth in me. O friend. Buddhi – The higher mind which includes the discriminative faculty and intuitive reason. thoughts as to the reality and unreality of the world trouble me not at all. 17. By nature I am Nirvana. Verily I am free even from the taint of Nirvana. purity. there is no cause for disquietude since thou art not the body. Time and causation never existed in thee. neither silent nor of many words. Neither am I a body. 11. There is not the least shadow of name or form in the Infinite. 13. nor am I bodiless. the mind and the senses are not mine. In thy heart there is no meditator. death. Why art thou troubled.Chapter IV 1. does not exist in me. Giving up all meditations. 16. 3.
know that cause and effect touch thee not. Chapter VI 1. O my mind. all is Brahman. It is neither within or without. O mind. Cry not. The cause and effect which produce conditions do not exist in Atman. alone is. bliss absolute is revealed. eternally the same. The conditioning of consciousness to form the individual soul (jiva) encased in the human body is compared to the apparent enclosure of space in a jar. how then can action exist in it? 5. Then why mournest thou. It is all one whether we live in a hut in retirement. There is neither higher nor lower in thee. since It is neither element or . all-pervasive as space. therefore it is a mode of the mind. 3. nor the imagination exist in thee. 21 Renounce. how can speech explain it? 3. Neither can it be said that It is to be known by the absence of action. The syllable OM spoken is the essence of the lower and the higher knowledge. 4. or in a house with many kinfolk. Atman being All. Unknown to fire. there is no jiva. the fire and the moon cannot shine therein. Thou art that Atman of which the Shruti says. 1. The whole universe is a projection of the mind. 2. knowledge absolute art thou. Brahman is ever free from duality. It is naught but bliss absolute. 5. Chapter V 1. Tat Twam Asi – That thou Art. space-like. secular or spiritual? 20. As jars do not really limit space. and when the mind is stilled. The Self is free from day and night. and therefore the conception of its pilgrimage in time and space is no true one. 2. knowledge absolute know thy Atman to be. 6. 4. verily thou art all. or disciple. How can it be said that It is the first or that It is the last. 19. no conditioning medium2. It is Brahman. There is neither existence nor non-existence in this world. where is knowledge. motionless. Know that by nature I am freedom absolute. water and earth. O mind. and also renounce renunciation. so the conditioning medium of body and mind cannot limit Atman. and there is neither inner nor outer. cry not. Free from words and all expressions art thou. all is Brahman. being unknowable by the mind. Free also is It from knowledge. No sun illumines Atman. cry not. It is not equanimity or even desirelessness. As there is no jiva body.” Know that thou art free from maya. Neither that which is imagined. O mind? All. there is no jar space. To know that there is neither higher nor lower in Atman is Samadhi. By nature all-pervasive as space. where is bliss. to know that Atman is ever free from time and space is Samadhi. 6. 2. I am transcendental Truth. then where is transcendental Truth. O my mind? 7. As there is no jar. Consciousness absolute. “Tat Twam Asi1. Cry not. and It is I. Thou pervadest all equally. The true nature of the mind is bliss. When Atman. the absolute existence.no Guru. and even give up the absence of renunciation. o mind. Why then dost thou cry. theoretical and practical. renounce the world. for Atman is free from the multitude as from solitude.
The body itself is imagined in Atman. There is no duality in It. There is no gain and there is no loss. or any such thing be contained in It? 19. and has risen to the state of unceasing and perfect bliss. when thus beheld. How can there be age. nor emptiness nor fullness? Eternal. How can the buddhi. The modifications of primordial matter and of individualized consciousness are in the realm of cause and effect. are not admissible. We can only say that in It there is no destruction. There is no pleasure in It. There is in It no suffering. When the eternal consciousness alone exists. He walks in a path that is free from religious . ever blissful.compound. 23. 7. nor the absence of Brahman. It cannot be said that It is without a body or attributes. How then can I pray to It. As there is no possibility of birth and death in It. and no faculty of enjoying pleasure. and this is the culmination of all prayer. 10. because It is free from all attributes. Equally free from doubts and suffering. how can discrimination or wisdom. All that can be said is that It is bliss absolute.” This alone is the whole Truth. Neither is It of this world nor of the next. all-pervasive Shiva alone is. which operates only in duality. Illusory is the connection of the learner and the teacher. In It there is no “thou” and no “I”. Since It alone exists and is eternity. and that bliss am I. Then since I am Shiva. Consciousness absolute has no body. Infatuation and worldly wisdom have no place therein. thus the conception of “I” and “mine” do not apply to It. time. In truth the One. It is not born nor does It bring forth. there can be no idea of prayer or worship. radiating bliss and higher knowledge. The Avadhut who has realized this mystery of all mysteries. imperishable. “Verily. 12. alone exists. eternal. nor is It grasped. the essence of all is Shiva. That undifferentiated. Neither is It the knower nor the known. It cannot be imagined or defined. 16. therefore family and caste exist not therein. since It is free from such defects as attachment. so no conception of duty nor dereliction of duty can be applied to It. moves about in the crowds unconcerned. Teaching and contemplation. It grasps not. How then can one pray to It? 20. constituting the world. In Atman there is neither manhood nor womanhood. one and eternal is Shiva. 15. discern It? 14. Neither is there Brahman in It. Atman is dependent on nothing and is unlimited. or youth. It is neither true nor untrue. Atman is free from all differentiations. The statement that Atman is describable or indescribable cannot stand. water. I am Shiva. 24. or childhood in that One eternal principle? 13. as is the whole universe. earth. it must follow that It is free from pain. 9. and also from freedom from pain. are a mere mirage. how can there be matter or spirit therein? 11. and no possibility of suffering. ever the same. 22. When there is eternal all-pervasive Shiva alone. Space. There is neither cloud nor water in It. 18. He is clothed in a habit of old and worn. The law of cause and effect touches It not. fire. and which is perishable. How can we say that It has a mind or any of the senses? 8. because such conceptions cannot exist in eternity. This is the height of worship. 17. or worship It? 21.
solemn as . no bondage nor absence of bondage. 26. What do they. it lost all interest in objects. know of him? Even the Vedas cannot speak of him perfectly. 2. even in his heart. free from enjoyment or absence of enjoyment. Ever watchful. the pundits.” He has no aversion. Free from separation and union. Pure as space he walks.merit or sin. 3. Concentrated bliss. has no idea of possessions. The law of unity and righteousness. The Avadhut may be compared to immeasurable space. is limitless and inconceivable. he has cast off the worn-out garments of purity. because the natural state of Self-realization renders all else insignificant. like a mirage in the desert. whose nature has become joyful and compassionate. free from the limitations of maya. he is in his normal state of indescribable bliss. He whose buddhi is no longer attracted towards desires and pleasures.” or “I am not the body. attachment or infatuation towards any object or person. is the Avadhut. and all ideals. The Avadhut is not concerned with the things of the world. When my mind began to meditate on Thee. 29. It cannot be said. 30. The Avadhut has no ideal. alone and secondless. 33. thus walks the Avadhut. When as a pilgrim. he who. 32. He has no such thoughts as “I am not in the body. and free from all taints and modifications of maya. All this world is a magic show. His soul is naked. neither does he worship. free also from the perfections of Yoga. I forgot my three great sins. Chapter VII 1. far above the clouds of maya and ignorance. he moves calm and unhurried through the world. 25. who is ever peaceful and most temperate in all things and is not moved by any happenings and events – that Muni1 takes refuge in Atman. 27. he is not concerned with any object or person. ever indestructible. The wise man strives not for anything. Having lost his identity in Atman. He is eternity. then my little notions of allpervasiveness of Atman died. I began to journey towards Thee.” Verily. “So far is its province and no farther. but a source of bliss to all. righteousness. immersed in the immaculate bliss of his natural state. That bliss absolute. Free from the snares of expectations and hopes. He argues with no one. Having given up all activity of the mind. When my tongue began to praise Thee it lost the power of praising others. 1. It is neither a part nor is It divided. It is unknowable by the mind. There is no variety nor unity in him. he meditates not. neither strives he after the attainment of an ideal. 31. is Shiva and that is the Avadhut. not even for Dharma1 or liberation. It can only be said about him that he is purity absolute. it is hard to describe and hard to obtain. Atman. 34. and is far. His path is free from any such consideration. 28. He is free from all actions and movements. and also from desire and renunciation. He lives in the temple of absolute emptiness. Death and birth have no meaning. with which the Avadhut has found natural unity. In him is neither purity nor impurity.
He walks solitary as a rhinoceros3. and turn to the realms of limited pleasure and of ignorance. A stands for freedom from the snares of hopes and expectations. subtle or material. 10. 12. no end. There are three kinds of wine. In the East the rhinoceros is a symbol of detachment. Wherefore. Those who read it and hear it with respectful attention. free from birth and death. I can find no beginning. Sadhu – A holy man. the darkest of all. pure in the beginning. must give up all sensuous pleasures. Efficient in his undertakings. the wine of sex. T. and indifferent to the ever blissful Atman. 11. 4. above contemplation and meditation. and for life in the present as all-sufficient. Those who are desirous of acquiring this eternal bliss and of communicating it to others through their teaching. attachment. All is my Self…” translated by: Hari Prasad Shastri the 24 gurus . 14. which is the object of affection to the ignorant. V stands for the rooting out of all desires after pleasure. then the body. but with the mind ever pure. he gives pity to all. merged in Self-bliss. Such is the Avadhut. He bears patiently heat and cold. avarice. When the mind is uncontrolled. 8. He has become an ocean of Truth and is ever engaged in the work of mercy. The knowers of God will know the meaning of the word AVADHUT by the four letters which form it. Dh. 16. and indifference to the activities of the mind and senses. 5. of blood. produced from syrup. 9. bones and the like. vanity and aversion. also suffers. wrath. protect your minds from feelings of pleasure.the ocean and full of patience. they are not reborn on this earth. and the heart ever still. the present being eternity. full of compassion is the sadhu2. Woe to them that give up this knowledge of the wisdom of Atman. this one is peace itself. which in itself constitutes eternal freedom and joy throughout all worlds. and engage them in spiritual wisdom. has enmity towards no one. I am the infinite in my soul. all ye lovers of wisdom. T is the unceasing contemplation of the eternal Truth. seeing the one Self enlightening all bodies. 2. A. in the middle and the end. 13. He who has conquered the feelings of pleasure. But there is a fourth. 7. The body is made up of impure elements. Dh is the physical body. 1. which has intoxicated the whole world. solemnity and peace. then the body also remains in good estate. and when the mind is controlled. “Blessed am I. 6. flesh. and free from all pride. grain and honey. in freedom am I. It also bespeaks freedom from egoism and pride. 3. covered with dirt and dust. Muni – A sage. 17. V. 15. 18. Woe to those who are attached to it. This is the song of the great Dattatreya Avadhut. more especially those which arise from sex union.
Keep moving is the lesson I learned from water. The king immediately realized that the boy was gifted with great wisdom and started talking to him. King: Twenty-four gurus at such a tender age? Who are they? Dattatreya: Mother earth is my first guru. just as she does. I learnt how to absorb everything that life brings and how to turn it into flame. This flame enlightens my life and in that light. King: Your third guru? Dattatreya: Fire. Like the wind. Water flows unceasingly. Dattatreya greeted the king and the king saw an inner joy radiating from the boy. it produces warmth and light. King: Then you have a teacher? Who is it? Dattatreya: I have 24 gurus. others can walk safely. I learned not to prefer flowers over thorns or friends over foes. transforming it into flame. King: Who is your second guru? Dattatreya: Water it is a force that contains life and purity. sir? Dattatreya: Wind is my fourth guru. scratch me. not only from my parents. If it stops. remembering that their acts are normal and natural from their standpoint.When Guru Dattatreya was a child. it becomes stagnant. (Source: Book – The Himalayan Masters: A Living Tradition by Pandit Rajmani Tigunait. By consuming dead logs. sir? . touching flowers and thorns alike. She taught me to give them my best. King: The fifth guru. King: Who is your fourth guru. The wind moves unceasingly. Like the wind. Thus. my goal is to provide freshness to all without becoming attached. She taught me to hold those who trample me. It cleanses whatever it touches and provides life to whoever drinks it. and hurt me lovingly in my heart. PhD) King: You have been studying with your parents? Dattatreya: There is much to learn from everyone and everything. Because his parents were away. a king visited the ashram. It burns everything. but never attaches itself to the objects it touches.
Like the sun. but they have no power to confine my consciousness. sir? Dattatreya: My ninth guru is the python who catches and eats its prey. I learned how to gather knowledge from all sources. oceans. it remains untouched and unconfined. valleys. I learned that waxing and waning-rising and falling. which is the abode of the waters. and then distributes it as rain without favor. King: Who is your seventh guru? Dattatreya: The sun is my seventh guru. too. sir? Dattatreya: The moon. can entangle and ensure. It receives and assimilates water from all the rivers in the world and never overflows its boundaries. I. totality. It taught me that once I see the dawn. King: Who is your tenth guru? Dattatreya: The ocean. King: Who is your sixth guru. The moon waxes and wanes and yet never loses its essence. It taught me that no matter what experiences I go through in life. While passing through these phases. or shape. It taught me that once my need has been met. transforms it into clouds. I must be satisfied and not make myself miserable running after the objects of my desire. With its bright rays. and cities. and still remain unaffected by what I contain. Space has room for the sun. if it springs from attachment and emotion. no matter how many kicks and blows I receive. loss and gain-are simply phases of life. pleasure and pain. One pigeon fell into a hunter’s net and cried in despair. I must maintain my discipline. Other pigeons tried to rescue it and got caught. From these pigeons. the sun draws water from everything. oh wise one? Dattatreya: The moth is my eleventh guru. must have room for all the diversities.Dattatreya: This all-pervading and all-embracing space is my fifth guru. it flies from its dwelling to sacrifice itself in the flame. All visible and invisible objects may have their rightful place within me. I never lose awareness of my true Self. King: Your ninth guru. I learned that even a positive reaction. deserts. transform that knowledge into practical wisdom. From watching the moon. and stars and yet. Rain falls on forests. and share it with all without preferring some recipients and excluding others. King: Who is your eleventh guru. mountains. too. I must overcome my . King: And your eighth guru? Dattatreya: My eighth guru is a flock of pigeons. moon. and then doesn’t hunt again for a long time. Drawn by light.
fear. This world is like bait. I remain free of the hook. and brings it to the hive. the wild elephant was tamed to be used by others. This elephant is my fourteenth guru because he taught me to be careful with my passions and desires. with its keen sense of hearing. we keep our ears alert for every bit of news. and plunge into the flame of knowledge to be consumed and transformed. Before accepting even that much. sharing the rest with others. it also gives more to the flowers than it takes. and vasanas (subtle impressions from the past). soar at full speed. but I must be ready to share everything I know with others. It gathers nectar from different sources. sir? Dattatreya: The deer. It not only sings the song of cheerfulness. it hums and hovers and dances. transforms it into honey. I learned from the bumblebee that I should take only a little from nature and that I should do so cheerfully. we delight to hear. attachments. even thought it is powerful. the mind gets trapped and enslaved. due to our desires. It consumes only a bit of what it gathers. . This tendency creates misery for others and ourselves. As long as I remember the episode of the fish. It pollinates the plants and helps them prosper by flying from one flower to another. A tame female elephant in season was the bait. creating an atmosphere of joy around the flower. which. Sensing her presence. Worldly charms arouse our sensory impulses and. King: Your thirteenth guru? Dattatreya: My thirteenth guru is the honeybee who collects more nectar than it needs. and gossip. Like the deer. King: The fourteenth guru. rumor. It listens intently and is wary of all noises. Once caught. cravings. King: And who is your sixteenth guru? Dattatreya: The fish who swallows a baited hook and is caught by the fisherman. and are skeptical about much that we hear. enriching the source from which I receive sustenance. I must apply the knowledge that is conducive to my growth. but is lured to its doom by the melody of the deer hunter’s flute. King: Who is your fifteenth guru. while chasing after the sense cravings. But we become spellbound by certain words. swallows it. oh wise seeker? Dattatreya: Once I saw a wild elephant being trapped. the wild male emerged from its domain and fell into a pit that had been cleverly concealed with branches and heaps of leaves. King: The twelfth? Dattatreya: My twelfth guru is a bumblebee who takes only the tiniest drops of nectar from the flowers. Thus I should gather wisdom from the teachers of all disciplines and process the knowledge that I gain.
I learned that wherever there is a crowed. I learned to adjust myself to my environment and enjoy the resources of nature without encumbering myself with a permanent home. Thus. Then there was silence.King: Who is your seventeenth guru? Dattatreya: A prostitute who knows that she doesn’t love her customers. nor with the payment she is given. I realized that all humans are like prostitutes and the world. From this snake. sir? Dattatreya: My nineteenth guru is the baby that cries when it is hungry and stops when it suckles at its mother’s breast. so she removed one. Yet she waits for them and. not in possession. enacts the drama of love. When the baby is full. and dissension. until only one remained. continually abandoning their previous dwellings. King: And your twenty-second guru? . Thus. Once I am rested. I learned that the secret of survival lies in renunciation. She isn’t satisfied with the artificial love she gives and receives. But the noise continued. I learned from this baby to demand only when I really need. Instead. I will live with dignity and self-respect. Therefore. She told me to wait while she prepared a meal. Larger birds flew after him and began pecking him. They stopped only when the little bird dropped the worm. or curls up in the hollow of a tree for a while. The payment is always inadequate and we feel dissatisfied. Creatures in nature move constantly. I became determined not to live like a prostitute. I must take only what I require and then turn my face away. is enjoying us. while floating along the current of nature. King: Who is your nineteenth guru. and then moves on. there is noise. when they come. King: And your twenty-first guru? Dattatreya: A snake that makes no hole for itself. I move on. so she took off all her bracelets. King: And your twentieth guru? Dattatreya: A young woman whom I met when I was begging for alms. Her bracelets jangled as she cooked. Thus. but who rests in holes other creatures have abandoned. one by one. King: Who is your eighteenth guru? Dattatreya: My eighteenth guru is a little bird who was flying with a worm in its beak. disagreement. not expecting this world to give me either material or internal satisfaction. it stops feeding and nothing its mother does can induce it to take more milk. nor do they love her. When it’s provided. I find plenty of places to rest. Peace can be expected only in solitude. like the customers. but to find it myself by going within.
Establishing the directions of Space 2. Format: 0. we become entangled and are consumed. Shiva ritual Shiva Opening Rite This basic opening rite establishes aspects of Shiva in each of the 4 cardinal points. as a preliminary to further magical work. having regulated breath . the more subtle my awareness. and the Netherworld. Thus I learned from the arrow makes to be absorbed in the task at hand. and proceeds to awaken the indwelling divinity by means of Nyasa and meditation. When a larger spider chased it. I learned that we create webs for ourselves by trying to build a safe haven. and as we race along the threads of these webs. the king realized that the wisdom of this sage flowed from his determination to keep the goal of life firmly fixed in his awareness and from his ability to find the teachings everywhere he turned. no matter how big or small. The more one-pointed my focus. too. and can only be grasped by subtle awareness. it rushed to take refuge in its web. King: Your twenty-third guru? Dattatreya: My twenty-third guru is a little spider who built itself a nice cozy web. As the bird began singing. Thus. But it ran so fast that it got entangled and was swallowed by the bigger spider. that is always within me. Suggested closing The celebrant should begin the rite seated in a comfortable asana. Watching this little creature become absorbed in a song in the face of death reminded me that I. the Upperworld. the greater my absorption. Nyasa 3. and this basic format can be developed much further – one example being that it could be used to open puja on any of the aspects of Shiva as given below.Dattatreya: My twenty-second guru is an arrow maker who was so absorbed in shaping his arrowheads that the king and his entire army passed without attracting his attention. and the greater my absorption. Self as Shiva 4. Listening to Dattatreya. King: And who is your twenty-fourth guru? Dattatreya: My twenty-fourth guru is a worm who was caught by a songbird and placed in its nest. The goal is subtle. It can be used as a daily rite. the worm became so absorbed in the song that it lost all awareness of its peril. There is no safety to be found in the complicated webs of our actions. Salutation to Ganesha 1. nada. must develop the art of listening so that I my become absorbed in the eternal sound.
Carefully should it be pierced. he grants freedom from that-which-binds. The Nourisher who brings food. The rite should begin in the East. Aum is the bow. His arrows are the five senses. home of Titans and Demons. and continue deosil. West West is the direction of Pashupati (Lord of Animals). I bow to Shiva as Ugra. He is the god of wine. the Terrible. North North is the direction ruled by Ugra (The Terrible). God of Forests. the Lord of Animals. He is the nature of the life of the seven worlds. the one who enjoys meat and wine. and is Lord of the ghosts. the Peace-of-the-Night by Sages. Opening Salutation to Ganesha Om I bow to Ganesha Om Ganapati Namah 1. I bow to Shiva as Pashupati. He rules the infernal regions. returning to the East for Nyasa and Meditation. I bow to Shiva as Bhava. I bow to Shiva as Sarva. South South is the direction of Sharva (The Archer) –The direction of death and the ancestors. God of the Forests. He is lord of intoxication. Netherworld Below – Rudra (Lord of Tears) – ruler of the nether regions. .Establishing The Directions of Space East East is the direction of beauty and the Sun. He is the one protector of the seven worlds. Brahman is the target. the devourer of offerings. He protects the Vratyas (the wanderers. He rules the powers of night and magic. Atman is the arrow. where the intoxicating cup of soma is to be found. 0. Existence. To the Yogi. the Archer.and mind by any preferred method. the Herdsman. the self of the sacrificer. the excommunicated). His consort is called Uma. the giver of life. the direction of the Moon. the great and fearful god known to the wise. Bhava means “Existence” – he is the origin of all things. the support of all life.
freedom and happiness Om Shiva Shanti. KALI The black goddess appears for the first time in the Durga Saptasati from the Marcandeya Purana. the life breath. the upraised Thunderbolt. a drum. a skull. He who sweeps away all beings. at the centre of the Universe. a trident. the celebrant meditate upon her/himself as Shiva The Lord of Yoga – body is still as a rock. Nyasa(Placing) Clap the hands together. I salute Shiva in my eyes Ya.I bow to Shiva as Rudra. saying: Aum. the goddess that more expresses the archetype of the great . He is master of all knowledge. I salute Shiva on the crown of my head Mo. I salute Shiva in my mouth Va. I salute Shiva on the top of my forehead Shi. mind floating freely. Ishvana is sometimes copper-coloured. a noose. the fire of destruction. He is all that burns. 4. Sitting calmly. I bow to Siva as Ishvana. as a transition to other acts of magic. or. Union with Shiva The celebrant should then meditate on her/himself as Shiva as the Mahadeva (Great God) for a space. he is the Great Fear. I salute Shiva in my heart Na. who has five faces. bow and say: I close this circle May all experience peace. Place the hands on the respective parts of the body. Celestial World Above – Ishvana – The Supreme Sovereign. and he shows the gestures of removing fear and granting boons. a goad. the Pervader. if using the rite as a complete working in itself. the Howler. The devotion to Kali. a rosary. ruler of the gods and the heavens. three times loudly. until s/he decides to continue with whatever magical work he desires to perform. Followed by the She-Goat he holds in his hands the scriptures. the Lord of Tears. To Sages. a hatchet.. A Suggested Closing Meditate for a period upon yourself as the Lord of Yoga. the Ruler. like a leaf blown on the wind. facing East. Then. I would suggest that. I salute Shiva in my lingam/yoni Om Nama Shiva Ya 3. 2.
and Fire – therefore she is endowed with three eyes. and Positive Emotional Attitudes are helpful and necessary to manifest objectives.mother. in the same way all beings enter Kali. has its fulcrum in the tantrism.” and that by focusing on positive or negative thoughts. which is the product of Rajoguna. . her hands are lifted up to dispel fear and grant blessings. Share this: Law of attraction Law of attraction The law of attraction is the law of “like attracts like. the good that defeats the evil. As She surveys the entire universe. and as She directs them in the paths of duty. yellow. Thoughts Create Things. formless. The Devi also. the Sun. As She devours all existence. and is the demonstration of the divine power. Black because it is the color where everything disappears. energy is God. also called Digambari (dressed of sky). and beneficent Kalashakti is endowed with the colour of blackness. whose substance is intelligence. All is energy. As the eternal and inexhaustible One image of Kala and soul of beneficence is nectar itself. therefore the sign of the Moon is placed on her forehead. the strength. Her form so terrible symbolizes the power. one can bring about positive or negative results. Everything in our universe is energy. the attributeless. As She encompasses the universe. witnesseth all things . As time after time She protects all beings from danger. gazing at Kala drunk with intoxicating wine and playing with the universe. Therefore it is that by those who have attained the knowledge of the means of final liberation. as She chews all things existing with her fierce teeth. and other colours all disappear in black. with Her three eyes – the Moon. Naked and with great breasts as the Primordial goddess. Shiva describes Kali thus: As white. she is spoken of. which is the product of time. therefore a mass of blood is imagined to be the apparel of the Queen of the Devas (at the final dissolution). as the Devi who is seated on the red lotus.
abundant thoughts adds more abundance to the creator of it and to the world around. Everything. Everything within and beyond our perceptions is energy as well.everything you perceive. etc. feel and touch has only existed in the form of thought just a little while ago. a life of your own choosing. They in turn attract material manifestations of the similar energies. create Intention and Make Decision to start moving toward it. 3. Energy always flows. As soon as you conceive and entertain a thought. So here’s what you’d want to do – and in this specific order: 1. your inner vibrations. caused by the ego-mind is the one and only reason people are getting what they don’t want and not getting what they want in their lives. your inner emotional state. Our thoughts are energy. hearing. preserver and destroyer. feeling. making commitment to yourself to create a life of joy and freedom. Energy always moves. Energy cannot stop and cannot disappear. It can only change it’s form. including sight. as a consequence. . Miserable thought manifest more misery. What we now see. your inner thoughts and. the only way to manifest new and improved version of the outer world is to change the vision within your inner world. 2. In fact even you are energy. Get your Ego ready for the trip. it immediately flows into the endless universe and attracts like thoughts. you are the creator. Resistance. any thought. Let go of Resistance. so you are one with God. Without love everything else will be manifested to match your non-loving inner state.
ROOP SARASWATI KO TOUM DHARA – DEY SUBUDDHI RISHI MUNINA UBARA You appear in the form of Goddess Saraswati too. Durga Chalisa NAMO NAMO DURGE SUKH KARANI – NAMO NAMO AMBE DUKH HARANI I bow to You Oh Goddess Durga. the very sight of which ensures welfare of the devout. it is You. Gori (Parvati). to grant wisdom to the sages and thus ensure their welfare. Oh Mother. Brahma. SHIV YOGI TUMHRE GUN GAVEIN – BRAHMA VISHNU TUMHEIN NIT DHYAVEIN Lord Shiva and all yogis always chant your praise. ROOP MATOU KO ADHIK SOUHAVE – DARSHA KARATA JANA ATI SOUKH PAVE Oh Mother. Enter and Maintain. NIRAKAR HAI JYOTI TUMHARI – TIHOUN LOK PHAILI OUJIYARI The radiance of your light is limitless and all pervading and all the three realms (Earth. Heaven and the Nether World) are enlightened by Thee. . This will allow your dream to manifest. You nurture the whole universe and You are the one who appears like the timeless Bala Sundari (young girl of extreme beauty). who destroys everything.4. But to get it – you’ll have to make yourself feel emotionally NOW as if you already have what you want. You are the beloved consort of Lord Shiva. PRALAYAKALA SAB NASHANA HARI – TOUM GOWRI SHIV SHANKAR PYARI At the time of dissolution. Vishnu and all other Gods ever meditate on You. TOUM SANSAR SHAKTI LAYA KEENA – PALANA HEYTU ANNA DHAN DEENA All the powers of the World repose in Thee and it is You who provides food and wealth for the world’s survival. Your eyes shine with a red glow and You have a Frightening frown. who ends all miseries. keep going and don’t ever look back. SHASHI LALAT MUKH MAHA VISHALA – NETRA LAL BHRIKOUTEE VIKARALA Your face is like the moon and mouth very huge. your look is enchanting. the bestower of happiness! I bow to You Oh Goddess Amba. ANNAPOORNA HOUI JAG PALA – TUMHI ADI SUNDARI BALA Like the feeding Mother Annapoorna. You want something because the ego knows that you’ll feel good after obtaining it.
the famous Goddess of Hingalaja is no one else but You Yourself. HINGALAJA MEIN TOUMHI BHAVANI – MAHIMA AMIT NA JAT BAKHANI Oh Bhavani. SHREE BHAIRAV TARA JAG TARANI – CHHINNA BHALA BHAVA DUKH NIVARINI It is You who redeem the world. Oh Goddess Bhavani. with sword in one hand and a Khappar (a bowl made of half the portion of coco-de-la-mer. KSHEER SINDHU MEIN KARAT VILASA – DAYA SINDHU DEEJEY MAN ASA Dwelling in the ocean of milk. SHUMBH NISHUMBH DANUJ TOUM MARE – RAKTA BEEJ SHANKHANA SANGHARE . the coconut of the sea) in the other. with Lord Vishnu. NAGARKOT MEIN TOUMHI VIRAJAT – TIHOUN LOK MEIN DANKA BAJAT You also repose in the form of Devi at Nagarkot in Kangara. Taradevi and Chhinnamasta Devi. well armed. appearing in the form of Shree Bhairavi. the enemy’s heart aches with the sting of fear. MATANGI DHOOMAWATI MATA – BHUVANESHWARI BAGALA SUKHDATA You are yourself Matangi and Dhoomavati Mata. please fulfill my desires. even Time flees in panic. LAKSHMI ROOP DHARO JAG MAHIN – SHREE NARAYAN ANGA SAMAHIN In the form of Goddess Lakshmi. KEHARI VAHAN SOHA BHAVANI – LANGOUR VEER CHALATA AGAVANI Reposing gracefully upon your vehicle. with a Trident in your hand. Illimitable is your Glory. You are welcome by the brave Langour (Lord Hanuman). Thus all the three realms shudder in the might of your glory. you appear in this world and repose by the side of Shree Narayan. RAKSHA KARI PRAHLAD BACHAYO – HIRANYAYKSH KO SWARGA PATHAYO Thus You saved Prahlad and Hiranyakashyap also went to Heaven as he was killed by your hands. Oh Goddess. It is You who appear as Bhuvaneshwari and Bagalamukhi Devi to bestow happiness to all.DHARYO ROOP NARSIMHA KO AMBA – PRAGAT BHAYI PHAR KAR KHAMBA Oh Mother Amba! It was You who appeared in the form of Narsimha. defying description. KAR MEIN KHAPPAR KHADGA VIRAJEY – JAKO DEKH KAL DAR BHAJEY When You appear in the form of Goddess Kali. Oh Mother. SOHE ASTRA AUR TRISHULA – JASE OUTHATA SHATRU HIYA SHOOLA Beholding You. sundering the pillar. and end its sorrows.
it is You Oh Mother. ROOP KARAL KALIKA DHARA – SEN SAHITA TOUM TIN SAMHARA You assumed the dreadful form of Goddess Kali and massacred him along with his army. PARI GARH SANTANA PAR JAB JAB – BHAYI SAHAY MATOU TOUM TAB TAB Thus. gods and sages openly declare that without your favor one can’t establish communion with God. JOGI SUR MUNI KAHAT POUKARI – JOG NA HO BINA SHAKTI TOUMHARI All the yogis. AMARPURI ARU BASAV LOKA – TAB MAHIMA SAB RAHEY ASHOKA All the realms including the Amarpuri (divine realm) remain sorrowless and happy by Your Grace. Oh Goddess! JWALA MEIN HAI JYOTI TOUMHARI – TOUMHEIN SADA POOJEY NAR NARI It is the symbol of Your glory that is burning brightly at Shree JwalaJi. who came to their rescue. All men and women ever worship You. SHANKARA ACHARAJ TAP ATI KEENHO – KAM KRODH JEET SAB LEENHO Shankaracharya had performed once a special penance called Acharaj and by virtue of which he had subdued his anger and desire. all His powers waned and then He repented hitherto. and sincerity remains beyond the reach of grief and poverty. SHAKTI ROOP KO MARAM NA PAYO – SHAKTI GAYI TAB MAN PACHITAYO Since He did not realize your immense glory. MAHISHASUR NRIP ATI ABHIMANI – JEHI AGH BHAR MAHI AKOULANI When the earth was severely distressed bearing the load of the sins of the arrogant Mahishasur. Oh Mother! PREM BHAKTI SE JO YASH GAVE – DUKH DARIDRA NIKAT NAHIN AVE He who sings Your glory with devotion. .You slayed the demons like Shumbh & Nishumb and massacred the thousand forms of the dreaded Demon Raktabeej. DHYAVE TOUMHEIN JO NAR MAN LAYI – JANMA MARAN TAKO CHHOUTI JAYI He who meditates upon Your form with concentration goes beyond the cycle of births and deaths. love. NISHIDIN DHYAN DHARO SHANKAR KO – KAHOU KAL NAHIN SOUMIRO TOUMKO He ever worshipped Lord Shankar and never for a moment concentrated his mind on You. whenever the noble saints were distressed.
JAB LAGI JIYOUN DAYA PHAL PAOUN – TOUMHRO YASH MEIN SADA SOUNAOUN Oh Mother! May I be respectable of Your grace as long as I live. grant me Your favor. . Oh Bhavani. victory. Prajavan pasuman bhavati Ya Evam Veda Yopa mayatanam Veda Ayatanam bhavati. chanted Your glory: “victory. THE MANTRAS OF MANTRAPUSHPAM -This mantra is from Taithreeya Aranyakam opam puspam veda Puspavan prajavan pasuvan bhavati Candramava Apam puspam Puspavan. Oh Queen! KARO KRIPA HEY MATOU DAYALA – RIDDHI SIDDHI DEY KARAHOU NIHALA Oh Merciful Mother! Show me your favor and make me feel happy by bestowing me with all sorts of riches and powers. BHAYI PRASANNA ADI JAGADAMBA – DAYI SHAKTI NAHIN KEEN VILAMBA Then. He who understands the flowers of water. ever recounting the feats of Your Glory to all. MAUKON MATOU KASHTA ATI GHERO – TOUM BIN KAUN HAREY DUKH MERO Oh Mother! Severe afflictions distress me and no one except Your Honored Self can provide relief please end my afflictions. Oh Jagadamba Bhavani”. SHATRU NASH KIJEY MAHARANI – SOUMIRON IKCHIT TOUMHEIN BHAVANI Oh Goddess Bhavani! I meditate only upon You please kill my enemies. whoever sings this Durga Chalisa shall ever enjoy all sorts of pleasures and shall attain the highest state in the end.SHARNAGAT HOUYI KIRTI BAKHANI – JAY JAY JAY JAGADAMBA BHAVANI Then He sought refuge in You. DEVIDAS SHARAN NIJ JANI – KARAHOUN KRIPA JAGADAMBA BHAVANI Deeming Devidas to have sought Your shelter. victory to Thee. You were propitiated and in no time You bestowed Him with his lost powers. DURGA CHALISSA JO NAR GAVEY – SAB SOUKH BHOG PARAMPAD PAVEY This way. Oh Primal Goddess Jagadamba. All sorts of passions and lust ever torment my heart. ASHA TRISHNA NIPAT SATAVEIN – MOHA MADADIK SAB BINSHAVEIN Hopes and longings ever torture me.
children and cattle. Vayurva Apamaya tanam Ayatanavan bhavati. Water is the source of air. He who knows the source of water. Becomes established in himself. Becomes established in himself. He who knows the source of water. Asowvai tapanna pamayatanam . children and cattle. Yova Yorayatanam Veda Ayatanavan bhavati| Apovai va yorayatanam Ayatanavan bhavati. Becomes established in himself.He becomes the possessor of flowers. Moon is the flower of the water. He who knows the source of water. He who understands this fact. He who knows this. He becomes the possessor of flowers. Becomes established in himself. He who knows this. Water is the source of fire. Becomes established in himself. Becomes established in himself. He who knows this. Becomes established in himself. He who knows this. Ya Evam veda Yopamayatanam Veda Ayatanavan Bhavati Air is the source of water. Agnirva Apamayatanam Ayatanavan Bhavati Yo agnerayatanam Veda Ayatanavan bhavati Apovagner ayatanam Ayatanavan bhavati Ya Evam Veda Yopa mayatanam Veda Ayatanavan bhavati Fire is the source of water.
Ayatanavan bhavati Yo musya tapata Ayatanan Veda Ayatanavan bhavati Apova Amusyatapata Ayatanam Ayatanavan bhavati Ya Evam Veda Yopa mayatanam Veda Ayatanavan bhavati Scorching sun is the source of water. Water is the source of scorching sun. He who knows this. Nakshtrani va Apamayatanam Ayatanavan bhavati Yo Nakshtrana mayatanam Veda Ayatanavan bhavati Apovai Nakshtrana mayatanam Ayatanavan bhavati Ye evam Veda Yopamaya tanam Veda Ayatanavan bhavati . Becomes established in himself. Becomes established in himself. Yascandra masa Ayatanam Veda Ayatanavan bhavati Apovai Candra masa Ayatanam Ayatanavan bhavati Ya Evam Veda Yo pamayatanam veda Ayatanavan bhavati Moon is the source of water. Becomes established in himself. He who knows the source of water. Becomes established in himself. He who knows this. He who knows this. He who knows this. Candrama Vama pamayatnam Ayatanavan bhavati. Becomes established in himself. Water is the source of moon. He who knows the source of water. Becomes established in himself.
He who knows the source of water. He who knows this. Water is the source of rainy season. Parjanyova apamayatanam Ayatanavan bhavati Yah parjanyasya syayatinam Veda Ayatanavan bhavati Apovai parjanya Syayatanam Ayatanavan bhavati Ye Evam veda Yopa maya tanam Veda Ayatanavan bhavati Clouds are the source of water. Samvastaro Va Apamayatanam Ayatavan bhavati Yassavatsa rasyaya tanam Veda Ayatavan bhavati. Water is the source of stars. Becomes established in himself. Becomes established in himself. He who knows that there is a raft is available. Becomes established in himself.Stars are the source of water. Becomes established in himself. Becomes established in himself. He who knows this. He who knows this. He who knows this. He who knows this. Becomes established in himself. He who knows the source of water. . Becomes established in himself. He who knows this. Apovai samvasara ayatanam Ayatanavan bhavati Ya Evam veda Yopsu Navam pratistitam veda Pratyeva tistati Rainy season is the source of water. Becomes established in himself. Water is the source of clouds.
a Sai devotee from San Jose. He continues. . and community they may belong to. “When I expressed my inability to understand and chant Vedas as I do not know this language.Becomes established in that raft.” says Sekhar Boddupalli. . These statements trigger questions in the rational mind such as. He has reiterated that the Vedas are meant for everyone irrespective of whatever caste. USA and then goes on to explain how Bhagawan beautifully unraveled the universal message of the Vedas.why does the Lord reincarnate to propagate the awareness and practical implementation of the Vedas? . Bhagawan chided me (in a dream) and mentioned that Samskritam is not a language and the meaning of the hymns is understood only by the depth of one’s own contemplation and practice. A general belief exists that Vedas are pertinent to the Hindu Religion since they were conceived in the language Sanskrit or Samskritam (in correct pronunciation). creed. THE MANTRAS OF MANTRAPUSHPAM – MULTIFAITH AND MULTIDIMENSIONAL Swami continues to emphasize the need for all the people across the world to learn the Vedas and apply their principles to life. Category: Nonprofits & Activism Tags: Sanskrit Hymn Hymns Ved Veda Vedic Mantra Yagya Pooja worship Hindu hinduism India devotional SHRAVAN MANYAM .how do the Vedic Hymns transcend the commonly perceived notion of their association to Hinduism and also be applicable to all other religions? This article is a humble attempt to contemplate on these questions and the insightful revelations that were conceived with Bhagawan’s Divine inspiration and grace.
Abundant with symbolic and cryptic messages they unravel the interconnection of various aspects of creation to the supreme consciousness. and deed. This mantra points the way beyond the confines of religion to universal human experience which the remainder of this article will expand upon. Contemplating on the Mantrapushpam with Love substituted for Apaha unfolds a deeper and significant meaning: the one who understands the inner significance (Pushpa) of Love (Apaha) and its relationship to the mind (Chandra) will reach the highest abode. Interestingly. would mean that the one who understands the flowers (Pushpa) of waters (Apaha) and its relationship to the moon (Chandra) will reach the highest abode. Veda Mantras are beyond the perceptual plane of imagination. as follows: Yopam Push pam Veda | Pushpavan Prajavan Pasuman Bhavati | Chandramaava Apam Pushpam | Puspavan Prajavan Pasuman Bhavati | Ya Evam Veda | Yopamayatanam Veda | Ayatanavan Bhavati | The above hymn. In fact.“He unfolded a deeper and significant meaning for Samskritam: Kritam means ‘to do’ and Samyak meaning ‘in unity’. DEVA the primary focus in a religious context and VEDA. These four represent the quintessential Vedic message. Apaha. and Veda. it is an awareness of the self revealed by practice with the unity of thought. VEDA and DEVA are the reflections of each other. Educare. which depicts the essence of Bhagavan’s Universal Love. The chant repeatedly uses the words. Hence. Sruthi (intent and active listening) and Smruthi (active practice) thus became the basis of Veda Dharma (a way of life) and its propagation for time eternal. this article will show you how Mantrapushpam relates to all the religions represented in the Sarvadharma Symbol. Devotion. a primary focus in a spiritual context. Pushpam. word. and Awareness. Mantrapushpam’s Relationship to World Religions The Mantrapushpam elucidates several aspects of creation which are the basis for several religious faiths. According to Bhagawan Baba. We first look at the religion founded by Zoroastra. Apaha (the waters of Life) is Love. Unvarying practice of the Human Values with a constant quest to Know the Self (Educare). from a literal standpoint. VEDA contains four letters that signify the most important aspects of practical spiritual life: Values. switching the letter V and D in VEDA makes it DEVA (meaning God in Sanskrit). both leading to the same target of SelfRealization. and endless adoration of the all pervading Supreme Lord (Devotion or Bhakti) leads to constant integrated Awareness (Prajnanam). The Mantrapushpam is a popular Vedic Hymn that declares the truth of creation. Zoroastrianism . Samskritam is hence not a language.
we have three lines following the second stanza of Mantrapushpam which are repeated many times in the hymn Ya Evam Veda | Yopamayatanam Veda | Ayatanavan Bhavati | Which means: “This is all that needs to be known. Wise One. and godly’. tell me now the best words and deeds through good mind. " Next. ‘Agni’ means the fire. Make life truly renovated with Your sovereignty as You wish. The Cross is symbolic of the pain and suffering of the scorching sun. Here is a sacred chant from the Zoroastrian scriptures mazdâ at môye vahishtâ sravâoschâ shodhanâchâ vavochâ tâ-tû vohû manandahâ ashâchâ ishuudem ratûtô xshmâkâ xshathrâ ahurâ fershêm vasnâ haishyêm dâo aham. great. Which means: "And in response to my request in praises. The one who is illumined by Love attains the highest abode. Bhagavan tells us that the spiritual meaning of the sacred fire of Zoroastrianism is: ‘Offer all bitterness in the sacred fire and emerge grand. which can be taken to relate to Christianity in the following way: Asouvaitapann Apamaayatanam | Ayatanavaan Bhavati | Yo(a)mushyatapata Ayatanam Veda | Ayatanavaan Bhavati | Apovaa Amushayatapata Ayatanam | Ayatanavaan Bhavati | “Asouvaitapannaha” means the scorching sun. .” Christianity Now we present the fourth stanza of Mantrapushpam.The second stanza of Mantrapushpam says Agnirva Apamaayatanam | Ayatanavaan Bhavati |Yo Agner Ayatanam Veda | Ayatanavaan Bhavati | Apova Agner Ayatanam | Ayatanavaan Bhavati | This verse means the one who understands the significance of the sacrificial fire reaches the highest abode. The fundamental basis of Zoroastrianism is the sacrificial fire.
" And the second hymn: Sing Hallelujah to Our Lord. Fixing the mind that is filled with Love on the supreme Lord captures the spirit of Islam. can be interpreted to relate to the religion of Islam. . Christ have mercy on us. The changes of the moon are interconnected to vagaries of the mind. It states the followingChandramava Apamaayatanam | Ayatanavaan Bhavati | YasChandramasa Ayatanam Veda | Ayatanavaan Bhavati | Apovai Chandramasa Ayatanam | Ayatanavaan Bhavati | “Chandra” means the moon. This verse means the one who understands the interconnection between Love and the ‘Annihilation of the Ego’ reaches the supreme abode." Islam The next stanza in Mantrapushpam.’ Here are two sublime hymns from the Christian tradition Kyrie Eleison Kyrie Eleison |Christe Eleison Christe Eleisonm | Kyrie Eleison Kyrie Eleison | Which means. Sing Hallelujah. Sing Hallelujah to Our Lord Again. Sing Hallelujah. Sing Hallelujah to Our Lord.Annihilation of the ego and the body consciousness on the cross is the essence of Christianity. The Love of Jesus for his fellow beings aids us in conquering body consciousness. the common refrain of Mantrapushpam Ya Evam Veda | Yopamayatanam Veda | Ayatanavan Bhavati | "This is all that needs to be known. "Lord have mercy on us. The one who is illumined by Love attains the highest abode. Bhagavan tells us that the spiritual meaning of the cross is: ‘Cut the “I” feeling clean across and let your ego die on the cross to endow on you eternity.
Bhagavan has given us the meaning of the crescent and moon symbol of Islam as: ‘Be like the star which never wavers from the crescent but is steady in fixed faith. " Judaism The subsequent stanza in Mantrapushpam can be understood to relate to the Jewish faith. and there is nothing the same as Him. The one who is illumined by Love attains the highest abode. It says Nakshatraniva Apamaayatanam | Ayatanavaan Bhavati | Yo Nakshatranam Ayatanam Veda | Ayatanavaan Bhavati | Apovai Nakshatranaam Ayatanam | Ayatanavaan Bhavati | “Nakshatram” means star. The Star is symbolic of the all pervading consciousness and the soul of Judaism. Allah. He doesn't have children and He was never born." Followed by this beautiful song: Let My Heart Reflect Thy Light Lord As the Moon Reflects the Light of the Sun In Love Always In Love Hu Allah Allah Hu Allah Hu Allah Allah Hu And again the common refrain of Mantrapushpam Ya Evam Veda | Yopamayatanam Veda | Ayatanavan Bhavati | "This is all that needs to be known.Thus this verse means the one who understands the connection between the mind of fixed faith and Love reaches the highest abode. omnipresent and omnipotent Loving Lord reaches the highest abode. Tell everyone: 'He is One God. Thus this verse means the one who recognizes the grandeur of the omniscient.’ And here are very elevating chants from the Koran BismiAllahi rrahmani rraheem | Qulahuwa Allahu ahad | Allahu ssamad | Lam yallid | Balam yullad | Lam yaku llahu | Kufuwan ahad Which means: "In the Name of Allah. Who is forever. the Caring and Kind. .
The one who is illumined by Love attains the highest abode. Love in action is Dharma which is beyond time. the Lord is our God. Israel. which can be taken to concern the Buddhist religion. south. west.’ Here is a chant extolling the Lord in Hebrew Sh'ma Yis-ra-eil. Ba-ruch sheim k'vod mal-chu-to l'o-lam va-ed Hear. the Lord is One. . north. It is as follows: Samvatsarova Apamaayatanam | Ayatanavaan Bhavati | Yah Samvatsarasya Ayatanam Veda | Ayatanavaan Bhavati | Apovai Samvatsarasyaya Ayatanam | Ayatanavaan Bhavati | Samvatara” (Year) represents time.Bhagavan tells us that the meaning of the Jewish star is: ‘Trust in God who rules over all six directions (east. The Buddhist wheel is symbolic of the Dharma which is related to the time of cause and consequence. Blessed be the Name of His glorious kingdom for ever and ever I’v du Hashem B'simcha (4x) Come and serve the Holy One with joy (4x) Yi dy da dy dy Yi dy da dy dy dy | Yi dy da dy dy Yi dy dy Yi dy da dy dy Yi dy da dy dy dy | Yi da dy dy dy dy dy The eternal message of Mantrapushpam again Ya Evam Veda | Yopamayatanam Veda | Ayatanavan Bhavati | "This is all that needs to be known. A-do-nai E-lo-hei-nu. A-do-nai E-chad. up & down) symbolized by the six points of the star. " Buddhism Now we look at the last stanza of Mantrapushpam. So this verse means the one who understands the interrelationship between Love and Time (Action) attains the highest abode.
” . He will be able to know the self that Is all there is to know.” The eternal message of Mantrapushpam follows again Ya Evam Veda | Yopamayatanam Veda | Ayatanavan Bhavati | "This is all that needs to be known. The one who is illumined by Love attains the highest abode. as my refuge.His Doctrine. as my Refuge. Sangham Saranam Gacchâmi Which means: "I go to the Buddha as my refuge. Dhammam Saranam Gacchâmi. The one who knows this is stable like a boat on the ocean of Love. I go to the Dhamma . And Bhagawan says. the Jewel in the Lotus. “Listen to the primeval Pranava resounding in your heart as well as in the heart of the Universe.His Holy Order. " Hinduism The last three lines of Mantrapushpam can be related to Hinduism which say– Ya Evam Veda | Yoapsunavam Pratishithitam Veda | Pratyevatishtathi “This is all there is to know." And now.” The sound of creation and beginning of knowledge is ‘Om’. one of the most sacred chants of Buddhism Om Mane Padme Hum Which means: “Behold. And here is the prayer of the Three Refuges which all Buddhists chant regularly Buddham Saranam Gacchâmi.Bhagavan has given us the spiritual meaning of the Buddhist wheel as follows: ‘Remember the wheel of cause and consequence and the wheel of dharma that rights them all. I go to the Sangha .
which spans the centuries and synthesizes centuries of religious ideas. The message of the more recent religions is in no way different to the most ancient of scriptures. the Vedas. And Swami. is that the various faiths express the same immortal message of the ‘love and righteousness’ of the Lord in diverse ways through culturally specific traditions. Peace.” “Om Shanthi Shanthi Shanthihi!” Let there be Peace. the great synthesizer of the ancient and modern spiritual paths is showing us that truly “There is only one religion and that is the religion of love.It is said in the Vedas Ekam Sath Vipra Bahudha Vadanthi which means “The Truth is One and the Wise Call it by Many Names. Peace.” What we can understand in this thought-provoking article. .
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