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' SHIVABHAKTAVILASAM '

Once, even the Lord wanted to know the nature of these sensual pleasures that Sundara relished so ardently in Parava's company(his wife). Sundara retorted cleverly: "Can a spoon know the taste of the dish? Can the eye feast on its own beauty? Can the bedspread enjoy its own softness? You alone are the essence of all enjoyments, being their indweller. Being Your form, everything seen and unseen, derives its quality that is sought after. Dancing to the tunes of the five senses, the ignorant fool that I am, rush after fleeting things, forsaking Your lotus feet, which are their prop and essence. Forgive my temerity to babble like this in your presence." Saying this he fell prostrate at the Lord's feet and then stood silent like a humble servant. Tyagesha, satisfied with his mature eloquence, decided to impart to him the non-dual teaching, in the presence of sages like Sanaka, etc:

Hearken O Sundara!

I Am the actionless, pure, peaceful, taintless, unadulterated, perfect, immanent Light. You are That, for sure. In the beginning I alone Am.

Upon the annihilation of everything, that which remains as the eternal and impartite residuum am I.
Dwelling as the thumb-sized Purusha in the heart cavern am I, the Absolute (Purna) One.
Meditating upon Me, the source of their pure hearts, ascetics realize their True Self.
At my command the mind dissolves, the vital airs(pranas) traverse from the heart and also desert the body, like the waters from a perforated pot.
Though all the beings arise and subside in Me, I remain immutable like the pure sky that is untainted by the traversing clouds.
The consciousness pervading Brahma down to a stump of grass Am I - realizing thus the jiva escapes the repetitive existence.
That principle by which the eye sees form, the ear hears sound and the tongue tastes flavors AM I, being the one power behind all the senses.
Just as the light of a small lamp is paled in the sunlight, even so, the brilliance of all luminaries of the cosmos put together becomes drowned in the light of my Being.
As the army follows its commander, so does everything follow Me.
Just as downpours or droughts of whatever magnitude cannot cause the ocean to wax or wane, so creation or dissolution of the universe cannot affect Me.
Can the wavering image of the moon reflected in the agitated water of a pot, or the scenes in a transient dream be real? So is the universe!
There is a pair of birds on a tree. While one bird(jiva) savours all the tasty fruits and reaps the sour 'fruits' thereby, the other (Shiva) remains a witness, watching the show. Entangled in the worldly pursuits, all the innumerable jivas revel in Me like drops in the ocean. Realizing this one transcends birth.
No amount of logic can reveal Me. Only the immaculate wisdom of the Upanishads can lead to Me like a lamp illuminating the objects around. By Bhakti alone the Upanishadic wisdom shall dawn. This Bhakti is the result of My grace achieved by unswerving and unconditional surrender to Me. Then, one shall be rid of sorrow.
Ishvara Himself unfolds and withdraws the manifold universe like the spider's web. This knowledge leads to liberation.
He who surrenders to Me, the Parameshvara reigning over the hearts of all, shall be saved, even if he be a dunce.

O Sundara ! This knowledge of the Vedanta has been imparted to you. This wisdom shines in those who are unattached, and bestows on them emancipation. By matchless devotion, earnestness and austerities, one shall win the Guru's grace and has his doubts cleared.
As you have surrendered to Me, body and soul, you have been enlightened by Me with this partless knowledge of Brahman.
The snake after sloughing does not care for the old skin. So should you, having known Me, not dwell in the activities of the world.
May you be enlightened by this Chinmudra of mine and escape the vicious world cycle.

Saying this, the Lord Tyagesha demonstrated the knowledge-bestowing Chinmudra. Sundara and the pious sages like Sanaka and Sanandana got their doubts cleared and with hearts brimming with the non-dual wisdom, devotion and joy, they repeatedly prostrated and saluted the Lord Tyageshvara. Meditating on the Chinmudra, they were established in tapas.
Residing in Parava's mansion in Kamalalayam, Sundara spent his time sweet in the joyous services of the Lord by singing many hymns in chaste Tamil. Gradually, he was purified of the act of having engaged the Lord as a meditator to wed Parava,

Those who read or listen to this wondrous story become liberated by the Lord's grace.

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' Shiva-Gita '

Rama said:

O Self of the universe! Withdraw this cosmic form of Yours. By Thy grace, O Sambhu, the ocean of the world (of existence) has been seen (by me). 39

The Lord said:

O Rama, the mighty-armed! There is nothing other than I.

Suta said:

Saying thus, the Lord withdrew the Gods and the other (forms) into His own form. 40

Closing his eyes in sheer delight, Rama again opened his eyes and saw the Lord standing over the tiger-skin on the crest of the (Himalaya) mountain. Rama saw Lord Nilaka??ha with three eyes and five faces, donning the tiger skin, His person adorned with sacred ash, wearing the serpents as His bracelets and sacred thread, wearing matted locks, blazing like lightening. (He saw) the One, the Lord of the universe, with moon on His crest, the supremely adorable, assuring freedom from fear, with four arms, holding a battle-axe, with a deer in one hand. 41-44

Then prostrating, Rama, at the Lordís command, sat in front of Him. Then, the God of Gods told Rama, ìWhatever you want to ask, O Rama, you can ask of Me. There is no preceptor for you other than I.î 45

Thus ends the seventh chapter called the Vision of the Cosmic Form in the form of a dialogue between Siva and Rama in the Siva-Gita an upanishad delivering Brahma-vidya, and a yoga sastra occurring in the Padma Purana.

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' Shiva-Gita '

Rama said:

What was asked by me, O all-pervasive Lord, that stands as such. Here, an answer was not received from You by me at all, O great Lord! 1

Your body, O Lord ñ being of limited measure ñ how is it the origination of all beings, their maintenance and dissolution? 2

How are the Deities bound to their respective duties stationed in You? How is it that all of them are one with You? How is it that the fourteen worlds (are one with You)? 3

O Lord! Even after hearing it from You, there is a great doubt in me. You must deign to dispel the doubt in my mind which suffers from incomprehension. 4

The Lord said:

Though the seed of the banyan tree is very tiny, the huge banyan tree always existed in it. Otherwise, how can that tree come out of that seed? 5

Similarly, O Rama, the origination and dissolution of the beings take place in My body. Even a large mass of salt easily dissolves in water and is no more visible, but when (that water is) boiled that salt appears as before. 6

Just as light emanates every dawn from the solar sphere, similarly all the universe originates from Me, exists and then merges in Me. Everything is in Me. O Rama of noble resolves! Know it thus. 7

Rama said:

O great Lord! Just as for a person confused regarding directions, the confusion is not removed even when correctly informed, similar is my delusion. What shall I do? 8

The Lord said:

O Rama! I will show you how all this, the moving and the unmoving beings of the world subsist in Me. But you will not be able to see this. O son of Dasaratha, I will endow you with divine vision. Through that, shedding all fears, behold the expanse of everlasting luminosity of Mine. 9-10

My majesty cannot be perceived through physical eyes either by human beings or by celestial beings without My grace. 11

Suta said:

Having said thus, the Lord blessed him (Rama) with divine vision. Then he (Rama) saw the form of the Lord resembling subterranean fire. 12

Seeing that (form) luminous like millions of lightening flashes and striking intense terror even among the brave, Rama in sheer fright, collapsed on his knees to the ground. Rama, the dauntless hero, fell prostrate on the ground and again and again praising (the Lord) then rising, looked as far as he could. Rama saw the form of the Lord, the Destroyer of Tripura, with sidereal universes inside it looking like she-sparrows, in constellations of luminous blaze. 13-15

He saw (within the form of the Lord) the mountains like Meru, Mandara and Vindhya, the seven seas, the sun and the moon, the Gods and the five elements. 16

The son of Dasaratha beheld the forests, the holy mountains, the fourteen worlds and the entire cosmic expanse. He saw the battles between the Devas and the Asuras; those born and yet to be born; the ten incarnations of Vi??u and the His sports in those incarnations. 17

O dvijas, He saw the defeat of the Devas, the burning of Tripura and the extinction of all that is born and yet to be born. Beholding all this, Rama filled with fear, prostrated again and again. (At this point) true wisdom dawned on Raghunandana (Rama), and he extolled Sankara with meaningful hymns that contain the very essence of the Upanishads18-21

Rama said:

O Lord! The Destroyer of distress of those who take refuge in You! Be gracious! Be gracious! O Lord of the universe! O, Thou worshipped by the Universe! Be gracious! Thou the Bearer of the Ganges, with moon adorning Your crest! Protect me, helpless as I am, from the fear of births and deaths. 22

O Lord! This world, indeed, is born only from You, in You alone the created beings live always, O Sambhu! Into You alone they undergo merger, just like trees and creepers into the earth. 23

O Wielder of the trident! Brahma, Indra and Rudra, the Maruts, the Gandharvas, the Yak?as, Asuras, the community of Siddhas, rivers like the Ganges, the oceans, all of them live in the midst of Your person. O Moon-crested One! Everything is illusorily projected by Your maya. In You alone, the universe attains perceptibility. All this is perceived by the common people mistakenly (as real), just as silver is seen in a seashell or a rope is mistaken for a snake. 24-25

Filling the entire universe with Your splendour, manifesting things by Your own resplendence, O God of Gods, without Your light, this universe cannot be perceived even for a moment. 26

Great things do not rest on flimsy support. One single atom cannot support the Vindhya mountains. This universe rests on Your person through Your maya alone. I am convinced now about this. 27

Just as a fear-causing snake appearing in the rope has not really come into being, nor exists, nor undergoes destruction, similarly is the universe too taking shape in You, through that sheer maya of Yours, O Nilaka??ha. 28

When it is enquired as to Your body assuming the nature of being, the very basis for the world of manifestation, that itself is seen to be certainly due to my ignorance. Thou art wholly the nature of Consciousness and Bliss. 29

O Destroyer of Tripura, Thou alone, being praised, bestow upon the enjoyers the fruits of the eminently meritorious acts, performance of Vedic sacrifices and charitable acts. But even this statement is not fully true because there is nothing different from You at all. 30

The Sages declare those as deluded by ignorance who mistakenly think that Siva, Lord of the Himalayas, is pleased by external acts of worship and services. How can there be any desire for pleasure for one who is formless? 31

O Supreme Lord! Even the sovereignty of all the three worlds, You bestow as a reward on those people who offer You a leaf or a little water. I deem it all as the work of ignorance. 32

You pervade all the quarters and the intermediate directions. Thou art the universe, secondless, the infinite and the eternal. Even when this universe become extinct, there is no loss to You, just as there is no detriment to space (within a pot), when the pot is broken. 33

Just as the one, single Sun in the sky gets its many reflections in various vessels of water, so Thou, O Lord, art (variously) reflected in different minds. 34

There is nothing to be done by You even when the world is created, protected and dissolved. Even then, You bestow heaven etc. on the souls beginninglessly embodied according to their mortal fruits. It all happens as in a dream. 35

O Sambhu! For the two inert bodies, the subtle (suk?ma) and the gross (sthula) there could be no consciousness without the Self. Therefore, the scriptures, O enemy of Tripura, speak of pleasure and pain experienced through Your reflection in them. 36

Prostrations to Thee, O Swan in the ocean of Existence and Consciousness; prostrations to Thee, O Blue-Throated One, the very form of Time; prostrations to Thee, the Destroyer of all sins; prostrations to Thee, the one (witness) experiencer of the functions of the mind, which after all is illusory. 37

Suta said:

Prostrating thus before the Lord of the universe, standing with folded hands before Him, the over-awed Rama praised the supreme Lord in so many words. 38

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' Shiva-Gita '

Rama said:

What was asked by me, O all-pervasive Lord, that stands as such. Here, an answer was not received from You by me at all, O great Lord! 1

Your body, O Lord ñ being of limited measure ñ how is it the origination of all beings, their maintenance and dissolution? 2

How are the Deities bound to their respective duties stationed in You? How is it that all of them are one with You? How is it that the fourteen worlds (are one with You)? 3

O Lord! Even after hearing it from You, there is a great doubt in me. You must deign to dispel the doubt in my mind which suffers from incomprehension. 4

The Lord said:

Though the seed of the banyan tree is very tiny, the huge banyan tree always existed in it. Otherwise, how can that tree come out of that seed? 5

Similarly, O Rama, the origination and dissolution of the beings take place in My body. Even a large mass of salt easily dissolves in water and is no more visible, but when (that water is) boiled that salt appears as before. 6

Just as light emanates every dawn from the solar sphere, similarly all the universe originates from Me, exists and then merges in Me. Everything is in Me. O Rama of noble resolves! Know it thus.

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' Shiva-Gita '

Hearing my words on the supreme knowledge as a means to release, chanting My names, giving themselves to meditating on me, the Gods ñ all of them ñ at the end of their lives attained union with Me in days of yore. From such a knowledge all the things are seen everywhere by them as manifestations of My glory. ||50-51||

From Me alone everything is born. In Me, everything is established. In me, everything is resolved. I am that Brahman which is secondless. ||52||

I alone am the subtler than the subtlest; similarly I am the greatest. I am the world and am pure (unsullied by creation). I am the most ancient. I am the complete being. I am the sovereign. I am the golden One and of the very form of auspiciousness (Sivam). ||53||

I (grasp) without hands and (walk without) feet; I am that inestimable power; I see without eyes; I hear without ears. I am every manifest form and there is no one who knows Me. I am ever the consciousness. ||54||

I am alone the One who revealed by all the Vedas. I am the author of Vedanta, and I am alone the knower of the Vedas. There is no merit or demerit in Me; there is no destruction for Me; nor are there births, bodies, senses and intellects for Me. ||55||

The earth, water, fire, air nor space (the five elements) find no place in Me. Thus knowing the nature of the supreme Self indwelling in the cave of the heart, partless and secondless, witness unto all, devoid of cause and effect, one attains the pure supreme Self (that I am). ||56||

O Rama of great intelligence! One who knows Me truly, he alone and none else, in all the worlds attains the fruit of liberation.î ||57||

Thus ends the sixth chapter called the Glory of God in the Siva-Gita which is an upani?ad delivering Brahma-vidya and a yoga sastra occurring as a dialogue between Siva and Rama in the Padma Purana.

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' Shiva-Gita '

He, that great Lord, glories by the stupendous powers and the yoga of self-knowledge. He creates and protects all that exists. I am that (Lord). ||43||

This Lord am I, present everywhere. I was prior to everything else. It is I who is in the womb; it is I who is born and that which is to be born. I have faces in every direction. I am the indwelling spirit in beings. ||44||

I have eyes everywhere; I have faces in all directions; My arms are everywhere; My feet everywhere. With my arms and feet I command the production, as one secondless Lord, of the earth and the heaven. ||45||

Those wise men who directly see Me as abiding in their own self, in the center of their heart, of the size of a tip of the hair; as of the form of the universe; as the source of the Vedas, and to be worshipped always, for them alone there is peace eternal, and not others. ||46||

I alone stand as the basis of the world of maya. All the fivefold elements are fully pervaded by Me. One who enquires in this way about Me, the Lord, the Supreme Person, and the Governor (of the universe) attains peerless peace. ||47||

The marks of mind implicit in the vital airs are said to be hunger, thirst and restlessness. Those who cut asunder the thirst which is responsible for all the activities and fixing the mind in Me through reason, and meditate on Me, get the peace eternal and not others. ||48||

Knowing Me as Brahman, the bliss, from where speech along with the mind recoil unable to reach it, one does not fear anything whatsoever. ||49||

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The Siva-Gita is a text of Vedantic Saivism that comes to us from the latter portion (uttara kanda) of the Padma Purana. In many ways, it is a text not unlike the Bhagavad-Gita, except the focus is fully on Siva. In the Siva-Gita, the teacher is Lord Siva and the disciple is Sri Rama, and the narrator is Suta.

The Siva-Gita begins with episode from the Ramayana epic, where Rama is despondent over the loss of Sita. At this time, Rama is visited by Sage Agastya, and the sage prescribes to Rama that he should observe a special vow called the Pasupata vrata. By observing this vow Agastya promises that Rama will have a vision of Lord Siva, and will receive the Pasupata astra (weapon) without which Ravana cannot be defeated. Rama performs the vow and at the end of four months receives a divine vision of Siva. Siva presents Rama with the Pasupata astra, and Rama in turn asks Lord Siva a series of questions. The dialogue between Rama and Lord Siva makes up the bulk of the Siva-Gita.

Chapter VI ñ Glory of God

Rama said:

O Lord! (Having heard You declare that You are the Creator of the world) a great wonder wells forth in me. You are the Lord with the moon on Your crest, with three eyes and as radiant as pure crystal. ||1||

You have a form with limited stature bearing masculine appearance, accompanied by Mother Parvati and sport here itself with Your entourage of attendants. ||2||

How is it that You (create, protect and dissolve) the world made of five elements and consisting of the animate and inanimate? Tell me, O Lord, the beloved of Parvati, should You have concern for me. ||3||

The Lord said:

Listen, Rama, the high-souled one and of noble observances! I will tell you that which is difficult to comprehend even for the Gods, (and which can be understood) only by continence and by effort, and through which you will with ease cross to the other shore of the sea of births and deaths. ||4||

The five elements, the fourteen worlds, the oceans, the mountains, the demons, and the sages; those that are seen as unmoving, like trees, and those that move (creatures), the Gandharvas, the Pramathas, the Nagas, all these are My glorious manifestations. ||5-6||

In ancient days, the Gods like Brahma, desirous to see My personal form, churned (the ocean) as a team, (using) the Mount Mandara, the dearest to Me. ||7||

The Gods, standing in front of Me, praised Me with folded palms. On seeing Me thus, the Gods were deluded by Me, and the intelligence of Brahma and the other celestial beings was obscured. ||8||



Remaining ignorant, they repeatedly asked Me: ìWho are You?î Then I told the Gods: ìI am that primordial Being. O Gods! I was the first of all! I am so even at the present, and I will be so in the future too. There is nothing other than I in this world. ||9-10||

O Leaders of Gods! There is nothing whatever other than Myself, either permanent or impermanent. Faultless, I am the Lord of the Vedas and of Brahma. ||11||

O Leaders of Gods! I extend unto the south, unto the north, unto the east, and the west, above and below. I am the terminal and the intermediate directions. ||12||

I am the Savitri and the Gayatri, I am woman, man, and neuter; the meters of Tri??up, Jagati, Anu??up, Pa?kti and the three Vedas. ||13||

I am the truth among all (the phenomena), the tranquil, the three household fires, scriptural study and ritual, the Preceptor, the speech, the secret, the heaven and the Lord of the world. ||14||

I am the foremost, the pre-eminent among all the Gods, greatest of knowers of truth, am the Lord of the waters, am the noblest, the supreme One with six attributes, the Ruler (Isa), the Light, and the first cause of the all. ||15||

I am the Rg Veda, the Yajur Veda, the Sama Veda, the Atharva?a, full of sacred mantras, and similarly the distinguished Angiras all originate from Me. ||16||

I am the Itihasas, the Pura?as, I am the kalpa (rituals), and the performer of the rituals. I am the Narasamsi (hymn of Rudra); I am the Gatha (hymn praising Vedic ritual). I am meditation and the secret wisdom. ||17||

I am the Vedic verses, the aphorisms (Sutras), the sub-commentaries; I am the commentaries. Similarly, I am the sciences, the Vedic sacrifices, the oblation and the substances offered. ||18||

I am the giver as well as the gift; I am this world and the world hereafter; I am the imperishable and the perishable; I am control of senses and of the mind; I am the indweller of the senses. ||19||

I am the hidden secret in all the Vedas; I am the forest and I am the unborn. I am the nourisher and the pure; I am the middle and anything beyond it. I am the exterior as well as the interior; I am the front and the imperishable. ||20||

And I am light as well as darkness. I am the subtle elements and the senses. I am the intellect and the ego. Verily, I alone am all the objects of experience. ||21||

I am Brahma, Vi??u and Mahesa. I am Uma, Skanda, and Vinayaka. I am Indra, Agni, and Yama. I am Nir?iti, Varu?a and Vayu. ||22||

I am Kubera and Isana, the worlds of Bhu, Bhuva, Svaha, Maha, Jana, Tapa and Satya. And I am the earth and I am the waters, the fire and air. ||23||

I am space; I am the sun, the moon and the stars. The planets, too, am I. I am the vital breath (pra?a) and time, similarly death and immortality. I am the physical matter too. ||24||

I am the past and the future. I am the universe in its entirety. I am the sum and substance of everything. For those who silently chant, I am the Pra?ava (OM) at the beginning. I am the vyaharitis: bhu, bhuva, svaha in the middle; and then the Gayatri at the end. I am of the form of the extended universe. ||25||

I am the eaten and the drunk. I am, too the done and the undone. I am the superior and the inferior. I am the Sun and the Refuge of all. ||26||

I am the good of the world; I am the Divine imperishable and the subtle. I am the very self of Prajapati (Brahma). I am the sacred, the benign, the ungraspable and the first. ||27||

I alone am the withdrawer. I am the container of the luminous fire of deluge. I am established in the hearts of all as Divinity and vital power. ||28||

I am the very Pra?ava (Omkara) consiting of three morae (a, u, m) whose head is the north, feet the south and the middle is all that is in between. ||29||

I am truly the Pra?ava (Omkara), one, eternal and ancient because I lead (pious souls) upwards (to heaven) and send them down (when their merit is exhausted). ||30||

I am called Pra?ava because in the act of sacrifice I am Brahma (directing the sacrifice) make (the Rtviks) render obeisance to the brahma?as (or Rg, Yajus and Sama Vedas). ||31||

Just as ghee pervades a piece of meat and makes the body (of the eater) grow, I (pervade) similarly all the worlds; therefore, the Pervader of all am I. ||32||

Because Brahma and Vi??u, and other Deities did not see the beginning or end to My form (Jyotirli?ga), I am called the Infinite. ||33||

Since I save My devotee from the ocean of dread of being born in a womb, old age, death and the cycle of births and deaths, I am called the Savior. ||34||

I dwell as the soul in the four kinds of bodies (born of womb, of egg, of sweat and of the earth). Taking a subtle form I live in the heart. Hence, I am called subtle. ||35||

I illuminate the devotees immersed in the primeval darkness (of ignorance) with my incomparable light, like a flash of lightening. Therefore, I am known as lightening. ||36||

Since I alone create and dissolve the worlds, make (the souls) go from one world to another and bestow grace, I am the only supreme Lord. ||37||

Since there is no second to that transcendent Brahman, which withdraws all the beings into itself, I (that Brahman) alone exist as Rudra. ||38||

Since I rule all the worlds with My wondrous powers, I am the Isana (Ruler) of this world, the Lord and the witnessing eye. ||39||

(The scriptures extol Me) as Isana, as Indra, as Brahma and the Lord of all at all times, and the Lord of disciplines and knowledge. Hence, I am called Isana. ||40||

I behold all beings; I teach the knowledge of the Self and the path (to that knowledge). I pervade everything. Therefore, I am called Bhagavan. ||41||

I perpetually create, protect and dissolve all the worlds and enliven them all. And hence I am the great Lord. ||42||

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Devi asks:

O Shiva, what is your reality?
What is the wonder-filled universe?
What constitutes seed?
Who centers the universal wheel?
What is the life beyond form pervading forms?
How may we enter it fully, above space and time, names and descriptions?
Let my doubts be cleared!

And Lord Shiva replies by way of 112 Meditation Techniques to find the ultimate reality. The techniques are ‘Sutras‘ (roughly translated as ‘formulas‘).

Following are the 112 Meditations by Lord Shiva in the seed form:

1. Radiant one, this experience may dawn between two breaths. After breath comes in (down) and just before turning up (out)—the beneficence.

2. As breath turns down from down to up, and again as breath curves from up to down—through both these turns, realize.

3. Or, whenever in-breath and out-breath fuse, at this instant touch the energy-less, energy-filled center.

4. Or, when breath is all out (up) and stopped of itself, or all in (down) and stopped – in such universal pause, one’s small self vanishes. This is difficult only for the impure.

5. Consider your essence as light rays from center to center up the vertebrae, and so rises livingness in you.

6. Or in the spaces between, feel this as lightning.

7. Devi, imagine the Sanskrit letters in these honey-filled foci of awareness, first as letters, then more subtly as sounds, then as most subtle feeling. Then, leaving them aside, be free.

8. Attention between eyebrows, let mind be before thought. Let form fill with breath essence to the top of the head and there shower as light.

9. Or, imagine the five-colored circles of the peacock tail to be your five senses in illimitable space. Now let their beauty melt within. Similarly, at any point in space or on a wall—until the point dissolves. Then your wish for another comes true.

10. Eyes closed, see your inner being in detail. Thus see your true nature.

11. Place your whole attention in the nerve, delicate as the lotus thread, in the center of your spinal column. In such be transformed.

12. Closing the seven openings of the head with your hands, a space between your eyes becomes all-inclusive.

13. Touching eyeballs as a feather, lightness between them opens into heart and there permeates the cosmos.

14. Bathe in the center of sound, as in the continuous sound of a waterfall. Or by putting the fingers in the ears, hear the sound of sounds.

15. Intone a sound, as a-u-m, slowly. As sound enters soundfulness, so do you.

16. In the beginning and gradual refinement of the sound of any letter, awake.

17. While listening to stringed instruments, hear their composite central sound; thus omnipresence.

18. Intone a sound audibly, then less and less audibly as feeling deepens into this silent harmony.

19. Image spirit simultaneously within and around you until the entire universe spiritualizes.

20. Kind Devi, enter etheric presence pervading far above and below your form.

21. Put mindstuff in such inexpressible fineness above, below and in your heart.

22. Consider any area of your present form as limitlessly spacious.

23. Feel your substance, bones, flesh, bold, saturated with the cosmic essence.

24. Suppose your passive form to be an empty room with walls of skin—empty.

25. Blessed one, as senses are absorbed in the heart, reach the center of the lotus.

26. Unminding mind, keep in the middle—until.

27. When in worldly activity, keep attention between two breaths, and so practicing, in a few days be born anew.

28. Focus on fire rising through your form from the toes up until the body burns to ashes but not you.

29. Meditate on the make-believe world as burning to ashes and become being above human.

30. Feel the fine qualities of creativity permeating your breasts and assuming delicate configurations.

31. With an intangible breath in center of forehead, as this reaches heart at the moment of sleep, have direction over dreams and over death itself.

32. As subjectively, letters flow into words and words into sentences, and as, objectively, circles flow into worlds and worlds into principles, find at last these converging in our being.

33. Gracious One, play. The universe is an empty shell wherein your mind frolics infinitely.

34. Look upon a bowl without seeing the sides or the material. In a few moments become aware.

35. Abide in some place endlessly spacious, clear of trees, hills, habitations. Thence comes the end of mind pressures.

36. Sweet hearted one, meditate on knowing and not-knowing, existing and not-existing. Then leave both aside that you may be.

37. Look lovingly at some object. Do not go to another object. Here in the middle of the object—the blessing.

38. Feel the cosmos as a translucent ever-living presence.

39. With utmost devotion, center on the two junctions of breath and know the knower.

40. Consider the plenum to be your own body of bliss.

41. While being caressed, sweet princess, enter the caressing as everlasting life.

42. Stop the doors of the senses when feeling the creeping of an ant. Then.

43. At the start of sexual union keep attentive on the fire in the beginning, and so continuing, avoid the embers in the end.

44. When in such embrace your senses are shaken, enter this shaking.

45. Even remembering union, without the embrace, the transformation.

46. On joyously seeing a long absent friend, permeate this joy.

47. When eating or drinking, become the taste of food or drink, and be filled.

48. Oh lotus-eyed one, sweet of touch, when singing, seeing, tasting, be aware you are and discover the ever-living.

49. Wherever satisfaction is found, in whatever act, actualize this.

50. At the point of sleep, when the sleep has not yet come and the external wakefulness vanishes, at this point is revealed.

51. In summer when you see the entire sky endlessly clear enter such clarity.

52. Lie down as dead. Enraged in wrath, stay so. Or stare without moving an eyelash. Or suck something and become the sucking.

53. Without support for feet or hands, sit only on the buttocks. Suddenly, the centering.

54. In an easy position gradually pervade an area between the armpits into great peace.

55. See as if for the first time a beauteous person or an ordinary object.

56. With mouth slightly open, keep mind in the middle of the tongue. Or, as breath comes silently in, feel the sound HH.

57. When on a bed or a seat, let yourself become weightless, beyond mind.

58. In a moving vehicle, by rhythmically swaying, experience. Or in a still vehicle, by letting yourself swing in slowing invisible circles.

59. Simply by looking into the blue sky beyond clouds, the serenity.

60. Shakti, see all space as if already absorbed in your own head in the brilliance.

61. Waking, sleeping, dreaming, knowing you as light.

62. In rain during a black night enter that blackness as the form of forms.

63. When a moonless raining night is not present, close eyes and find blackness before you. Opening eyes see blackness. So faults disappear forever.

64. Just as you have the impulse to do something, stop.

65. Center on the sound a-u-m without any a or m.

66. Silently intone a word ending in AH. Then in the HH, effortlessly, the spontaneity.

67. Feel yourself as pervading all directions, far, near.

68. Pierce some part of your nectar-filled form with a pin, and gently enter the piercing.

69. Feel: my thought, I-ness, internal organs – me.

70. Illusions deceive, colors circumscribe, even divisible are indivisible.

85. As waves come with water and flames with fire, so the universal waves with us.

86. Roam about until exhausted and then, dropping to the ground, in this dropping be whole.

87. Suppose you are gradually being deprived of strength or of knowledge. At the instant of deprivation, transcend.

88. Listen while the ultimate mystical teaching is imparted. Eyes still, without blinking, at once become absolutely free.

89. Stopping ears by pressing and the rectum by contracting, enter the sound of sound.

90. At the edge of a deep well look steadily into its depths until – the wondrousness.

91. Wherever your mind is wandering, internally or externally, at this very place, this.

92. When vividly aware through some particular sense, keep in the awareness.

93. At the start of sneezing, during fright, in anxiety, above a chasm, flying in battle, in extreme curiosity, at the beginning of hunger, at the end of hunger, be uninterruptedly aware.

94. Let attention be at a place where you are seeing some past happening, and even your form, having lost its present characteristics, is transformed.

95. Look upon some object, then slowly withdraw your sight from it, then slowly withdraw you thought from it. Then.

96. Devotion frees.

97. Feel an object before you. Feel the absence of all other objects but this one. Then leaving aside the object-feeling and the absence-feeling, realize.

98. The purity of other teachings is an impurity to us. In reality, know nothing as pure or impure.

99. This consciousness exists as each being, and nothing else exists.

100. Be the unsame same to friend as to stranger, in honor and dishonor.

101. When a mood against someone or for someone arises, do not place it on the person in question, but remain centered.

102. Suppose you contemplate something beyond perception, beyond grasping, beyond not being. – you.

103. Enter space, supportless, eternal, still.

104. Wherever your attention alights, at this very point, experience.

105. Enter the sound of your name and, through this sound, all sounds.

106. I am existing. This is mine. This is this. Oh beloved, even in such know illimitably.

107. This consciousness is the spirit of guidance of each one. Be this one.

108. Here is the sphere of change, change, change, change. Through change consume change.

109. As a hen mothers her chicks, mother particular knowings, particular doings, in reality.

110. Since, in truth, bondage and freedom are relative, these words are only for those terrified with the universe. This universe is a reflection of minds. As you see many suns in water from one sun, so see bondage and liberation.

111. Each thing is perceived through knowing. The self shines in space through knowing. Perceive one being as knower and known.

112. Beloved, at this moment let, mind, knowing, breath, form, be included.

Source: Osho - Shiva Sutra

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Today is the Holy Day of MahaShivratri of Lord Shiva ❤️❤️❤️

May All True and Sincere Seekers of Eternal Truth BE Blessed!

Om Namah Shivaya! ૐ

Once upon a time King Chitrabhanu of the Ikshvaku dynasty, who ruled over the whole of Jambudvipa, was observing a fast with his wife, it being the day of Maha Shivaratri. The sage Ashtavakra came on a visit to the court of the king.

The sage asked, "O king! why are you observing a fast today?"

King Chitrabhanu explained why. He had the gift of remembering the incidents of his previous birth.

The king said to the sage: "In my past birth I was a hunter in Varanasi. My name was Suswara. My livelihood was to kill and sell birds and animals. One day I was roaming the forests in search of animals. I was overtaken by the darkness of night. Unable to return home, I climbed a tree for shelter. It happened to be a bael tree. I had shot a deer that day but I had no time to take it home. I bundled it up and tied it to a branch on the tree. As I was tormented by hunger and thirst, I kept awake throughout the night. I shed profuse tears when I thought of my poor wife and children who were starving and anxiously awaiting my return. To pass away the time that night I engaged myself in plucking the bael leaves and dropping them down onto the ground.

"The day dawned. I returned home and sold the deer. I bought some food for myself and for my family. I was about to break my fast when a stranger came to me, begging for food. I served him first and then took my food.

"At the time of death, I saw two messengers of Lord Shiva. They were sent down to conduct my soul to the abode of Lord Shiva. I learnt then for the first time of the great merit I had earned by the unconscious worship of Lord Shiva during the night of Shivaratri. They told me that there was a Lingam at the bottom of the tree. The leaves I dropped fell on the Lingam. My tears which I had shed out of pure sorrow for my family fell onto the Lingam and washed it. And I had fasted all day and all night. Thus did I unconsciously worship the Lord.

"I lived in the abode of the Lord and enjoyed divine bliss for long ages. I am now reborn as Chitrabhanu."

Spiritual Significance of the Ritual

The Scriptures record the following dialogue between Sastri and Atmanathan, giving the inner meaning of the above story.

Sastri: It is an allegory. The wild animals that the hunter fought with are lust, anger, greed, infatuation, jealousy and hatred. The jungle is the fourfold mind, consisting of the subconscious mind, the intellect, the ego and the conscious mind. It is in the mind that these "wild animals" roam about freely. They must be killed. Our hunter was pursuing them because he was a Yogi. If you want to be a real Yogi you have to conquer these evil tendencies. Do you remember the name of the hunter in the story?

Atmanathan: Yes, he was called Suswara.

Sastri: That's right. It means "melodious". The hunter had a pleasant melodious voice. If a person practices Yama and Niyama and is ever conquering his evil tendencies, he will develop certain external marks of a Yogi. The first marks are lightness of the body, health, steadiness, clearness of countenance and a pleasant voice. This stage has been spoken of in detail in the Swetaswatara Upanishad. The hunter or the Yogi had for many years practised Yoga and had reached the first stage. So he is given the name Suswara. Do you remember where he was born?

Atmanathan: Yes, his birthplace is Varanasi.

Sastri: Now, the Yogis call the Ajna Chakra by the name Varanasi. This is the point midway between the eyebrows. It is regarded as the meeting place of the three nerve currents (Nadis), namely, the Ida, Pingala and the Sushumna. An aspirant is instructed to concentrate on that point. That helps him to conquer his desires and evil qualities like anger and so on. It is there that he gets a vision of the Divine Light within.

Atmanathan: Very interesting! But how do you explain his climbing up the bael tree and all the other details of the worship?

Sastri: Have you ever seen a bael leaf?

Atmanathan: It has three leaves on one stalk.

Sastri: True. The tree represents the spinal column. The leaves are threefold. They represent the Ida, Pingala and Sushumna Nadis, which are the regions for the activity of the moon, the sun and fire respectively, or which may be thought of as the three eyes of Shiva. The climbing of the tree is meant to represent the ascension of the Kundalini Shakti, the serpentine power, from the lowest nerve centre called the Muladhara to the Ajna Chakra. That is the work of the Yogi.

Atmanathan: Yes, I have heard of the Kundalini and the various psychic centres in the body. Please go on further; I am very interested to know more.

Sastri: Good. The Yogi was in the waking state when he began his meditation. He bundled up the birds and the animals he had slain and, tying them on a branch of the tree, he rested there. That means he had fully conquered his thoughts and rendered them inactive. He had gone through the steps of Yama, Niyama, Pratyahara, etc. On the tree he was practising concentration and meditation. When he felt sleepy, it means that he was about to lose consciousness and go into deep sleep. So he determined to keep awake.

Atmanathan: That is now clear to me; you certainly do explain it very well. But why did he weep for his wife and children?

Sastri: His wife and children are none other than the world. One who seeks the Grace of God must become an embodiment of love. He must have an all-embracing sympathy. His shedding of tears is symbolical of his universal love. In Yoga also, one cannot have illumination without Divine Grace. Without practicing universal love, one cannot win that Grace. One must perceive one's own Self everywhere. The preliminary stage is to identify one's own mind with the minds of all created beings. That is fellow-feeling or sympathy. Then one must rise above the limitations of the mind and merge it in the Self. That happens only in the stage of Samadhi, not earlier.

Atmanathan: Why did he pluck and drop the bael leaves?

Sastri: That is mentioned in the story only to show that he had no extraneous thoughts. He was not even conscious of what he was doing. All his activity was confined to the three Nadis. The leaves, I have said before, represent the three Nadis. He was in fact in the second state, namely, the dream state, before he passed into the deep sleep state.

Atmanathan: He kept vigil the whole night, it is said.

Sastri: Yes, that means that he passed through the deep sleep state successfully. The dawning of day symbolizes the entrance into the Fourth state called Turiya or superconsciousness.

Atmanathan: It is said that he came down and saw the Lingam. What does that mean?

Sastri: That means that in the Turiya state he saw the Shiva Lingam or the mark of Shiva in the form of the inner lights. In other words, he had the vision of the Lord. That was an indication to him that he would realize the supreme, eternal abode of Lord Shiva in course of time.

Atmanathan: So it appears from what you say that the sight of the lights is not the final stage?

Sastri: Oh no! That is only one step, albeit a difficult one. Now think of how the story continues. He goes home and feeds a stranger. A stranger is one whom you have not seen before. The stranger is no other than the hunter himself, transformed into a new person. The food was the likes and dislikes which he had killed the previous night. But he did not consume the whole of it. A little still remained. That was why he had to be reborn as King Chitrabhanu. Going to the world of Shiva (Salokya) is not enough to prevent this. There are other stages besides Salokya. These are Samipya, Sarupya and finally Sayujya. Have you not heard of Jaya and Vijaya returning from Vaikunta?

Atmanathan: Yes, I have understood now.


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Shiva Sahasra Namam - Thousand Names of Lord Shiva from Mahabharata


Translation & Transliteration by P. R. Ramachander

There are two versions of Shiva sahasranama-one in lInga Purana (Being taught by Lord Krishna to sage Markandeya) and the other which occurs in Anushasanika Parva of Mahabaratha.
In the Mahabaratha version (which I am giving here) Yudishtra after hearing the Vishnu Sahasranama from Bheeshma requests him also to teach the thousand names of Lord Shiva. Bheeshma expresses his inability to the same and requests Lord Krishna to teach it to Yudishtra. Then Lord Krishna who has learnt it from Sage Upamanyu teaches it to Yudishtra. A bhashya (explanation) for this was written by7 Sri Chathurthara Neela Kanda called “Bharatha bhava pradheepam”. Based on this Sri.N.Subramanya Iyer (lovingly called “Anna (elder brother) by his admirers wrote a detailed interpretation in Tamil which was published initially by the Sarada Peetham, Sringeri. Later they gave the publishing rights to Ramakrishna Mutt of Madras. My feeble attempt, to give an English meaning to this Shiva Sahasranama is based on this great book. I have not attempted to give meaning with interpretation as done in the above book.
This book gives 1008 names of Lord Shiva. While 45 names are repeated twice, 11 are repeated thrice and three names are repeated four times. Readers may observe that different meanings are given to these repetitions.
Mangala Charanam
Shuklam Baradaram Vishnum, Sasi Varnam Chatur Bhujam,
Prasanna Vadanan Dyayet, Sarva Vignoba Santhaye 1

Dressed in white you are,
Oh, all pervading one,
And glowing with the colour of moon,
With four arms, you are, the all knowing one
I meditate on your ever-smiling face,
And pray, “Remove all obstacles on my way”.

Namosthuthe vyasa vishala budhe,
Phullaravindaayatha pathra nethra,
Yena thwaya bhaaratha thaila poorna,
Prajwalitho gnanamaya pradheepa. 2

My salutations to sage Vyasa,
Who had all compassing intellect,
And who has broad eyes like the lotus leaf.
Was not this great lamp full of wisdom,
Filled up by the oil of Bharatha, lit by you?

Vande Shambum umapathim sura gurum vande jagatkaranam,
Vande pannaga bhooshanam mrugadharam, vande pasoonaam pathim,
Vande surya sasanka vahni nayanam, vande mukunda priyam,
Vande bhaktha janasrayam cha varadam, Vande shivam sankaram. 3

I salute the great God Shambhu,
Who is the consort of Uma,
Who is the teacher of devas,
I salute the cause of this universe,
I salute who wears snake as ornament,
Who caries a deer in his hand,
I salute the Lord of all beings,
I salute him who has sun, moon and fire as eyes,
I salute him who is dear to Mukunda,
I salute him who is the refuge of his devotees,
Who is the one who gives them great status,
And I salute Shiva and Shankara.
Poorva Bhaga - Early Part
Yudhishtra Uvacha:-
Thwayaapagheya naamani sruthaniha jagatpathe,
Pithamahesaaya vibhor namanyaa chakshwa sambhave. 1
Bhabhrave viswaroopaya, mahabhagyam cha thathwatha,
Surasura gurou deve shankaravyaktha yonaye. 2

Yudhishtra asked:-
Oh my dearest grandpa,
Be pleased to tell me the various names,
Of him who is the lord of the universe,
Who is Shambhu with a gold coloured body,
Whose form is of the universe,
Who is the teacher of Asuras and devas,
Who is the god of all devas,
Who does all good,
And who is the cause of the eternal basis,
And also his fame,
As you have heard from others.

Bheeshma Uvacha:-
Asakthoham gunaan vakthum maha devasya dheematha,
Yo hi sarva gatho na cha sarvathra drusyathe. 3

Bheeshma replied:-
Incapable I am to tell about the properties,
Of the great God who is very great,
For he is seen everywhere but seen nowhere.

Brahma Vishnu suresaanaam srushtaa cha prabhureva cha,
Brahmaadaya pisachaantha yam hi deva upasathe. 4

He is the one who created Brahma, Vishnu and other devas,
He is their Lord and he is worshipped by,
Brahma , devas, ghosts and others.

Prakrutheenaam parathwena purushasya cha ya para,
Chinthyathe yo yogavidhbhi rishibhi Thathwa darshibhi.,
Aksharam para Brahma asacha sadasacha ya. 5

He is greater than nature and the masculine concept,
He is being meditated upon by great sages who know the truth,
He is the causal universe, cause as well as the effect.

Prakruthim purusham chaiva kshobhayithwa tswathejasa,
Brahmana masrujath thasmad Dheva dheva prajapathi. 6

He who is the God of gods and God of all beings,
Through his power destabilizes Purusha and nature ,
And creates Brahma out of it.

Ko hi shaktho gunaan vakthum deva devasya dheematha,
Garbha janma jara yuktho marthyo mruthyu samanvitha. 7

Which man who is subject of birth, growing up and death,
Would be capable of telling the properties,
Of him who is the God of gods and knower of all?

Ko hi saktho bhavam gnathum madhwidha parameshwaram,
Rithe narayanath puthra Shanka chakra Gada dharath. 8

Oh Son, Is it possible for an ordinary mortal to know.
That great god like him , rather it is possible,
For the Lord Narayana who carries mace, conch and wheel,
To know about Sankara who is the greatest God.

Esha vidhwan guna sreshto Vishnu parama durjaya,
Divya chakshur maha theja veekshyathe yoga chakshsha. 9

That Vishnu who knows ever thing,
Who has greatest qualities,
Who cannot be won over by anybody,
Who has special holy sight,
And who is greatly resplendent,
Sees him by his eyes of yoga.

Rudra bhakthya thu krishnena jagat vyaptham mahathmana,
Tham prasadhya thadha devam bhadaryam kila bharatha. 10

Arthath priya harathwam cha sarva lokeshu vai yadhaa,
Prapthavaaneva rajendra suvarnaakshan maheswaraath. 11

The great Lord Krishna, due to his devotion to Rudra,
Has spread all over the universe, Oh Bharatha, Oh king of kings,
After making Lord Shiva pleased by his penance in Bhadrinath,
He has attained the state of being more dear,
Than all the worlds and all aspects of knowledge.

Poornam varsha sahasram thu thaptha vaanesha maadhava,
Prasadhya varadam devam chara chara gurum shivam. 12

This Lord Madhava has done penance for a full thousand years,
And has pleased him who is the teacher of all beings,
And the giver of all boons.

Yuge yuge thu krushnena thoshitho vai maheswara,
Bhakthya paramaya chaiva prathi sruthwa mahatmana. 13

Lord Parameshwara becomes pleased and happy
Eons after eons, by this Krishna who is devotee of Lord Shiva.

Iswarya yadrusam thasya jagadyoner mahatmana,
Thadayam drushtavaan sakshath puthrartho Harir achyutha. 14

This Krishna who is Hari, who did penance for getting a son*,
Has seen the greatness of Maheswara who is the origin of the world.

*(Lord Krishna did penance to get a son out of Jhambhavati, the daughter of Jhambhavan)

Yasyath paratharam chaiva naanyam pasyami bharatha,
Vykyathum deva devasya shaktho naamanyaseshatha. 15

Hey Bharatha, I do not find any one else suitable,
To tell you about the various names of the god of gods.

Esha shaktho maha bahur vakthum bhagawatho gunaan,
Vibhuthim chaiva karthsynyena sathyaam Maheeswari nrupa. 16

Oh king , that great armed one ,
Is the one capable of telling the properties of God,
And capable of fully telling you truthfully,
The powers of The great God.

Sura sura guro deva vishno thwam vakthumarhasi,
Shivaaya shiva roopaya yanma aprucha yudishtra. 17

Hey Teacher of Devas and asuras, Hey Vishnu,
It is but very proper, that you tell,
About the great god, which Yudishtra asked.

Naamnam sahasram devasya thandinaa Brhama vadinaa,
Niveditham brhma loke brahmano yath puraa Abhvath. 18

Dwaipayana prabhu thasyasthadha cheme thpodhana,
Rishaya suvrutha danthaa srunvanthu gadahsthava. 19

Those thousand names of God told by sage Dandi,
Who was the knower of Brahmam,
Which was told in the land of Brahmas,
With lord Brahma as a witness,
May please be heard by these sages,
Like Dvaipayana who have done great penance,
And have won control over their sense organs.

Vasudeva Uvacha:-
Na gathi karmaanam saakya vethumeesasya thathwatha.,
Hiranyagarbha pramukha deva sendraa maharshaya. 20

Vasudeva told:-
Neither gods like Brahma and Indra,
Nor the several great sages,
Are capable of understanding,
The philosophy behind the great lord.

Na vidhuryasya nidhana maadhim vaa sookshma darshana,
Sa kadham nama mathrena sakhyo gnathum sathaam gathi. 21

How can one understand Him,
Just by the mention of his name,
Who is capable of seeing minutest things,
Who does not have an end nor beginning,
And who is the refuge of saints.

Thasyaha masuragnasya kamschid bhagawatho gunaan,
Bhavathaam Keerthiyishyaami vrathesaya yathathadam. 22

I would tell you, few properties of that great God,
Who is the God of all penances and,
Who is the destroyer of asuras.

Vaisampayana Uvacha:-
Evamukthwa thu bhagwan gunaamsthasya mahaathmana,
Upasprusya suchir bhoothwa, kadhyamaasa dheematha. 23

Vaisampayana told:-
After telling like this Lord Krishna,
Sat down did the act f cleaning himself,
And started telling about that great Lord,
Who was the Lord of all good natured.

Vasudeva Uvacha:-
Thatha sa prayatho boothwa mama thaha Yudishtra,
Pranjali praha viprarishinaam samgrahamaditha. 24

Vasudeva told:-
Oh my cousin Yudishtra who is dear to me,
The sage Abhimanyu with folded hands,
After concentrating his mind in to one,
Told me about the several names of Shiva.

Upamanyu Uvacha:-
Brahma prokthou rishi prokthou veda vedanga sambhavai,
Sarva lokeshu –vikhyatham sthuthyam sthoshyami namabhi. 25

Sage Upamanyu told:-
I pray him , using those names,
Which have been read by Brahma and other sages,
Which have arisen from Vedas and Vedangas,
And which are famous throughout the world.

Mahadhbhir vihithaisathyai Sidhai sarvartha sadhakhai,
Rishinaa thandinaa bhakthya kruthai –veda kruthathmana. 26

These names have been praises by the great,
They are true and give occult powers,
They help you to get any job done,
And have been told by Sage Dandi,
Whose heart is immersed in Vedas.

Yadhokthai Sadhubhi khyathai munibhisthathwa darshibhi,
Pravaram pradhamam swarga sarva bhootha hitham shubham. 27

I pray ,who does good to all beings,
Who is worshipped by good me,
Who is worshipped by sages and philosophers,
Who is the first among all,
And who can grant us heaven,
Using those famous , well known names.

Sruthai sarvathra jagathi Brhma loka avatharithai,
Sathyai sthath pramam , brhma brhma proktham sanathanam,
Vakshye yadu kula sreshta srunushvava hitho mama. 28

Oh Chief of the clan of Yadus,
Please here from me with concentration those names
Which came from the world of Brahma,
Which are found based in the Vedas,
Which are every where,
And which are truth
And I salute that great God who is Brahmam,
And is worshipped by Lord Brahma.

Varayainam bhavam devam bhakthasthvam parameshvaram,
Thena they sraviyishyami yahad brahma sanathanam. 29

Oh Krishna , who is his devotee,
Please worship that Parameshwara,
Who is the source of the world,
And Who is the god of gods,
And for that purpose,
I am making you hear the following.

Na sakyam vistharath kruthsnam vakthum sarvasya kenachith,
Yukthenaapi vibhoothinaa Mapi varsha sathair api. 30

Even though one has all abilities and fame,
It is just impossible for them to narrate fully,
All the greatness of Shiva even in hundred years.

Yasyadhir Madhya mantham cha surair api na gamyahe,
Kasthasya shakthuyadwaktham gunaan karsnyena madhava. 31

Hey Madhava,, Who will have the ability ,
To describe in full, the qualities of him,
Whose head or foot was not found by the devas?

Kinthu devasya mahatha samkshipthartha padaksharam,
Shakthi thascharitham vakshye prasadathasya dheematha. 32

In spite of that I would tell you in short,
According to my limited capacity,
Using limited words and letters,
The story of him, who is the source of wisdom,
Because of his grace and blessing.

Aaprapya thu thatho anugnaam na sakya sthothumeeswara,
Yada thennabhyanugnath sthutho vai sa thada maya. 33

Since it is not feasible to pray him ,
Without his permission and grace,
I was able to sing his prayers,
When I was blessed by him.

Anaadi nidanasyaaham jagadyoner mahatmana,
Naamnaam kanchith samudhesyam vakshamya vaktha yonina. 34

I will tell you a few names approximately ,
Of that great one who is the origin of the world,
And who cannot find origin for himself.

Varadasya varenayasya viswaroopasya dheematha,
Srunu naamnam chayam Krishna yaduktham padma yonina. 35

Please hear the collection of names ,
As revealed by Lord Brahma,
Who is the greatest among those who give boons,
Who is the form of the universe,
And who is personification of wisdom.

Dasa nama sahasraani yaanyaaha prapithamaha,
Thaani nirmadhya manasa dhadhno druthamivodhbudham. 36

These thousand names are the result of churning,
Similar to getting butter from curd,
Out of the ten thousand names told by Brahma.

Gire saaram yadha hema pushpasaaram yadha madhu,
Gruthatsaaram yadha mandastha Dhaithath sara samudrutham. 37

This essence has been taken after serious thought,
Like the gold is taken out of mines,
Honey is taken out of flowers,
And ghee is taken out of butter.

Sarva paapahamidham chathur veda samanvitham,
Prayathnenadhi ganthavyam dharyanj cha prayathathmana. 38

This removes all committed sins,
Is one with the four great Vedas,
Could be understood by great effort,
And could be committed to memory through effort.

Sarva bhoothathma bhoothasya harasyamitha thejasa,
Ashtothara sahasram thu naamnam sarvasya may srunu,
Yacchuthwa manuja vyagra sarvaan kaamaanvapsyathi. 39

Hey tiger among men, be pleased to hear from me,
Those one thousand eight names of Him,
Who is the soul of all souls,
Who has greatly remarkable prowess,
And who is called “hara(stealer)” and Sarva(all)”,
Because he attracts every thing to himself,
And attain fruition of all your desires.

NYASA
Asya shiva sahasranama stotra maha mantrasya Upamanyu rishi, Anushtup Chanda,
Sri Sambha sadashivo devatha.

Sthira sthanur eethi Bheejam, Srimaan sri vardhano jagah ithi Sakthi, Devathipathi ithi
Keelakam , Sri Samba sada shiva Prasada sidhyarthe jape Viniyoga.

Nyasa (Preliminary chant)
The sage for this “thousand names of Shiva” is sage Upamanyu, meter is “anushtup”, and the God is “Sambha sada shiva”.

The root is “motionless shiva” , power is “Sri vardhano jagad”, Keelaga is “Devathipathi and is being chanted to get the grace of Sri Sambha Sada Shiva.

DHYANAM
Santham padmasanastham sasi dara makutam pancha vakthram trinethram,
Soolam vajram cha gadgam parasumabhayadham dakshabhage vahantham,
Nagam pasam gantam pralayahuthavaham sangusam vaama bhage,
Nanalankara yuktham sphatikamani niham parvatheesam namaami.

I salute the lord of Parvathy,
Who is ever peaceful,
Who sits in the lotus pose,
Who wears the crescent on his crown,
Who has five faces,
Who has three eyes,
Who carries on his right side,
Trident, vajra, sword, axe and sign of refuge,
Who carries on his left side,
Snake, rope, bell, eternal, fire and goad,
Who has been decorated in various ways,
And who is like bead of crystal.

Lam pruthvyathmane Gandham samarpayami
Ham Aakasthmane Puspai poojayami
Yam vaayvathmane dhoopamagrapayami
Ram agneyathmane deepam darsayami
Vam amruthathmane amrutham mahe naivedhyam nivedhyamai

Using “lam” which is the root of earth, I offer sandal to the earth
Using “ham” which is the root of sky, I offer flowers to the sky
Using “yam” which is the root of air, I offer myrrh to the air
Using “ram” which is the root of fire, I offer light to the fire
Using “vam” which is the root of nectar, I offer the great offering to the nectar
Using “sam” which is the root of all souls, I offer the complete worship to all the souls.
Thousand Names:
* 1 * Om Sthirayai Nama - Salutations to Him who is perennial
* 2 * Om Sthanave nama - Who is the axis of the world
* 3 * Om Prabhave nama - Who is the lord of all the world
* 4 * Om Bheemayai nama - Who is the source of fear
* 5 * Om Pravarayai nama - Who is very special
* 6 * Om Varadayai nama - Who gives boons
* 7 * Om Varaayai nama - Who spreads everything and make them invisible
* 8 * Om Sarvaathmane nama - Who is the soul of every being
* 9 * Om Sarva vikhyathayai nama - Who is famous everywhere
* 10 * Om Sarvasmai nama - Who is spread in everything
* 11 * Om Sarvakarayai nama - Who does everything
* 12 * Om Bhavayai nama - Who is the source of everything
* 13 * Om Jatine nama - Who has matted hair
* 14 * Om Charmine nama - Who dresses himself in hides (tiger, elephant)
* 15 * Om Shikhandine nama - Who has hair flowing like the peacock’s feather
* 16 * Om Sarvaangaaya nama - Who has all the world as his organs
* 17 * Om Sarvabhavanaayai nama - Who creates and looks after everything
* 18 * Om Haraya nama - Who destroys everything at time of deluge
* 19 * Om Harinaakshaayai nama - Who has deer like eyes
* 20 * Om Sarvabhoothaharayai nama - Who destroys all beings which exist
* 21 * Om Prabhave nama - Who enjoys everything
* 22 * Om Pravruthaye nama - Who is the form of work
* 23 * Om Nivruthaye nama - Who is the form of total sacrifice
* 24 * Om Niyathaya nama - Who is a sage who has won over his senses
* 25 * Om Saswathaya nama - Who is permanent
* 26 * Om Druvaya nama - Who is stable
* 27 * Om Smasana vasinee nama - Who lives in the cremation ground
* 28 * Om Bhagawathe nama - Who is the source of wealth, charity, fame, renunciation and salvation
* 29 * Om Khacharaya nama - Who travels in the sky
* 30 * Om Ghocharaya nama - Who can be felt only by senses
* 31 * Om Ardhanayai nama - Who catches bad people
* 32 * Om Abhivadyaya nama - Who is fit to be saluted
* 33 * Om Mahakarmane nama - Who does great actions
* 34 * Om Thapasvine nama - Who is a sage doing meditation
* 35 * Om Bhooha bhavanayai nama - Who creates the five great bhoothas viz sky, earth, fire, air and wind
* 36 * Om unmatha vesha prachannayai nama - Who hides himself as a mad being
* 37 * Om sarva loka prajapathae nama - Who is the lord of all beings of all worlds
* 38 * Om Maharoopayai nama - Who has a very big form
* 39 * Om Mahakayayai nama - Who has the whole universe as his body
* 40 * Om Vrusha roopayai nama - Who has also the form of a bull
* 41 * Om Mahayasase nama - Who has great fame
* 42 * Om Mahatmane nama - Who has a very great mind
* 43 * Om Sarva Bhoothathmane nama - Who is the soul of all beings
* 44 * Om Viswa roopayai nama - Who is seen everywhere
* 45 * Om Mahahanave nama - Who has very big jaw bones (he can swallow the whole world)
* 46 * Om Loka palaya nama - Who is of the form of those who protect the earth like Indra
* 47 * Om Anthar hithathmane nama - One who has properties which within him and not visible
* 48 * Om prasadaya nama - Who has the form of love
* 49 * Om Hayagardhabhaye nama - Who travels in the chariot drawn by zebras
* 50 * Om Pavithraya nama - Who saves us from thunder of worldly life
* 51 * Om Mahathe nama - Who is fit to be worshipped
* 52 * Om Niyamaya nama - Who is of the form of rules of life
* 53 * Om Niyamasrithaya nama - Who is the refuge to those who follow rules of life
* 54 * Om Sarva karmane nama - Who does all actions
* 55 * Om Swayambhoothaya nama - Who was created by himself
* 56 * Om AAdhaye nama - Who is most ancient-Who is first among beings
* 57 * Om Aadhikaraya nama - Who created Lord Brahma
* 58 * Om Nidhaye nama - Who is a treasure
* 59 * Om Sahasrakshata nama - Who has thousand eyes
* 60 * Om Visalakshaya nama - Who has very broad eyes
* 61 * Om Somaya nama - Who is with Uma
* 62 * Om Nakshatra sadhakayai nama - Who created the stars
* 63 * Om Chandraya nama - Who has the form of moon
* 64 * Om Sooryaya nama - Who has the form of the Sun
* 65 * Om Sanaya nama - Who has the form of Saturn
* 66 * Om Kethave nama - Who has the form of Kethu
* 67 * Om Grahaya nama - Who has the form of planets
* 68 * Om Graha pathaye nama - Who is the lord of all planets
* 69 * Om Varaaya nama - Who is the best
* 70 * Om Athraye nama - Who is form of Mercury bon in Athri clan
* 71 * Om Adryaa namaskarthre nama - Who saluted Anasooya , the wife of Sage Athri
* 72 * Om Mruga banarpanayai nama - Who sent arrow against the deer sent by sages of Daruka forest
* 73 * Om Anagaya nama - Who cannot be neared by sins
* 74 * Om Mahathapse nama - Who has great penance(Thapas)
* 75 * Om Gorathapase nama - Who does terrible penance during time of deluge
* 76 * Om Adheenaya nama - Who is not poor though he looks like it
* 77 * Om Dheena sadhakayai nama - Who fulfills desires of poor people
* 78 * Om Samvathsarakaraya nama - Who makes the wheel of time to rotate
* 79 * Om Manthraya Nama - Who is of the form of Sacred chants like “Om”
* 80 * Om Pramanaya nama - Who is the source of intuition
* 81 * Om Pramaya thapase nama - Who himself is the great penance
* 82 * Om Yogine nama - Who in a great Yogi
* 83 * Om yojyaya nama - Who can be reached by Yoga
* 84 * Om Maha Bheejaya nama - Who is the prime root of everything
* 85 * Om Maha Rethase Nama - Who makes soul which is his shadow enter the beings
* 86 * Om Mahabalaya nama - Who has great strength
* 87 * Om Swarna rethase nama - Who has gold like seeds
* 88 * Om SArvagnaya nama - Who knows everything
* 89 * Om Subheejaya nama - Who is a good seed
* 90 * Om Bheeja vahanayai nama - Who rides on the seed
* 91 * Om dasa bahave nama - Who has ten hands
* 92 * Om Animishaya nama - Who does not blink his eyes
* 93 * Om Neelakandaya nama - Who has a blue neck
* 94 * Om Umapathaye nama - Who is the consort of Uma
* 95 * Om Viswa roopaya nama - Who is all the known forms
* 96 * Om Swayam sreshtaya nama - Who is himself great
* 97 * Om Bala veeraya nama - Who destroys his enemies by his prowess
* 98 * Om Abhaloganaya nama - Who organizes and activates the Pancha bhoothas
* 99 * Om Gana karthre nama - Who creates the ganas
* 100 * Om Ganapathaye nama - Who is the leader of the ganas
* 101 * Om Digvasase nama - Who wears the directions as cloth
* 102 * Om Kaamaya nama - Who is liked by all
* 103 * Om Manthravidhe nama - Who is an expert in mantras
* 104 * Om Paramaya manthraya nama - Who is personification of philosophical truth.
* 105 * Om Sarva Bhavakaraaya nama - Who is the producer of all emotions.
* 106 * Om Haraaya nama - Who is the stealer of our hearts.
* 107 * Om Kamandaludaraaya nama - Who has with him the pitcher(Carried by sages)
* 108 * Om Dhanvine nama - Who carries a bow
* 109 * Om Banahasthaya nama - Who carries an arrow in his hand
* 110 * Om Kapalavathe nama - Who carries the skull of Brahma with him
* 111 * Om asanaye nama - Who carries the Vajrayudha
* 112 * Om sadagnine nama - Who carries the Shakthi weapon
* 113 * Om Gadgine nama - Who carries the sword with him
* 114 * Om Pattissine nama - Who carries the knife called Patteesi
* 115 * Om Ayudhine nama - Who carries all types of weapons
* 116 * Om Mahathe nama - Who is great
* 117 * Om sthruvahasthaya nama - Who carries the ladle used in fire sacrifice called Sthruva
* 118 * Om Surupaya nama - Who is handsome
* 119 * Om Thejase nama - Who shines like light
* 120 * Om theskaraaya nidhaye nama - Who is like the treasure giving light to devotees
* 121 * Om Ushneeshine nama - Who wears a turban
* 122 * Om Suvakthraya nama - Who has a good face
* 123 * Om Udagraya nama - Who has a stable form
* 124 * Om Vinathaya nama - Who is humble
* 125 * Om Deerghaya nama - Who is very tall
* 126 * Om Harikesaya nama - Who has black hair turned to gray
* 127 * Om Sutheerthaya nama - Who is of the form of a great teacher
* 128 * Om Krishnaaya nama - Who is ever happy
* 129 * Om Srugala roopaya nama - Who has assumed the form of a jackal
* 130 * Om Siddharthaya nama - Who his at the acme of occult powers
* 131 * Om Mundaya nama - Who is of the form of an ascetic
* 132 * Om Sarvashubamkaraya nama - Who grants all good things
* 133 * Om Ajaya nama - Who does not have birth
* 134 * Om Bahuroopaya nama - Who assumes many forms
* 135 * Om Ganda darine nama - Who wears sandal paste
* 136 * Om Kapardhine nama - Who has matted hair
* 137 * Om Oordhwarethase nama - Who has won over passion
* 138 * Om Oordhwa lingaya nama - Who has linga which looks up
* 139 * Om Oordhwasayine nama - Who sleeps facing upwards
* 140 * Om Nabha sthalaya nama - Who has a place in the sky
* 141 * Om Trijadine nama - Who has a three fold pigtail
* 142 * Om Cheeravasase nama - Who wears the hide of trees
* 143 * Om Rudraya nama - Who removes sorrows
* 144 * Om Senapathaye nama - Who is the commander of the army
* 145 * Om Vibhave nama - Who assumes variety of forms
* 146 * Om Ahacharaya nama - Who is of the form of devas traveling by day time
* 147 * Om Nakthancharaya nama - Who is of the form of devas who move at night
* 148 * Om Thigma manyava nama - Who has very great anger
* 149 * Om Suvarchasaya nama - Who has the resplendent light of knowledge
* 150 * Om Gajagne nama - Who killed the Asura who took the form of an elephant
* 151 * Om Daithyagne nama - Who killed Rakshasas
* 152 * Om Kaalaya nama - Who is of the form of time
* 153 * Om Loka dathre nama - Who rules over this world
* 154 * Om Gunaakaraya nama - Who is the store house of good qualities
* 155 * Om Simha sardhoola roopaya nama - Who is of the form of tiger and lion
* 156 * Om Ardhra charmambaraavruthaya nama - Who uses the blood soaked elephant hide to cover himself
* 157 * Om Kaala yoginee nama - Who through Yogic practices have won over time
* 158 * Om Maha naadaya nama - Who is personification of the great sound
* 159 * Om Sarva kaamaya nama - Who is the personification of all desires
* 160 * Om Chathush padaya nama - Who can be worshipped in four ways [Viz., Charya (chant), Kriya (act), Yoga and Gnana] or Who can be worshiped as Viswa, Thaijasa, Pragna and Shiva.
* 161 * Om Nisa charaya nama - Who moves even at night
* 162 * Om Prethacharine nama - Who travels with dead bodies
* 163 * Om Bhootha charine nama - Who travels with Bhoothas( Five elements/evil spirits)
* 164 * Om maheswaraya nama - Who is the greatest God
* 165 * Om Bahoo bhoothaya nama - Who also has the form of strength
* 166 * Om Bahoodaraya nama - Who carries this great Universe
* 167 * Om Swarbhanave nama - Who shines like a Sun by his own light or Who is of the form of planet Rahu
* 168 * Om Amithaya nama - Who is beyond measurement
* 169 * Om Gathaye nama - Who is the destination to reach
* 170 * Om Nruthya priyaya nama - Who likes dancing
* 171 * Om Nithya narthaya nama - Who dances always
* 172 * Om Narthakaaya nama - Who is the dancer or who makes everything dance
* 173 * Om Sarva laalasaya nama - Who likes every one
* 174 * Om Ghoraaya nama - Who has a terrible form
* 175 * Om Maha thapase nama - Who is the great penance
* 176 * Om Pasaaya nama - Who ties every one with the rope of illusion
* 177 * Om Nithyaya nama - Who is perennial
* 178 * Om Giri ruhaya nama - Who lives on the mountain
* 179 * Om Nabhase nama - Who is unattached like the sky
* 180 * Om Sahasra hasthaya nama - Who has thousands of hands
* 181 * Om Vijayaya nama - Who is of the form of victory
* 182 * Om Vyavasayaya nama - Who is industrious or Who is of the form of definite action
* 183 * Om Athandrithaya nama - Who is not lazy
* 184 * Om Adarshanaya nama - Who is unshakable
* 185 * Om Darshanathmane nama - Who is the soul of fear for others
* 186 * Om Yagnagne nama - Who destroys fire sacrifice done with egoism
* 187 * Om Kama nasakaya nama - Who killed the God of love
* 188 * Om Daksha Yagaapahaarine nama - Who destroyed the fire sacrifice of Daksha
* 189 * Om Susahaya nama - Who is greatly patient
* 190 * Om Madhyamaya nama - Who is unbiased
* 191 * Om Thejopahaarine nama - Who steals the strength of others
* 192 * Om Balagne nama - Who kills those bloated by strength
* 193 * Om Mudhithaya nama - Who is always happy
* 194 * Om Arthaya nama - Who is liked by everyone
* 195 * Om Ajithaya nama - Who cannot be defeated by any one
* 196 * Om Avaraya nama - Who does not have any one above him
* 197 * Om Gambheera ghoshaya nama - Who produces great sound
* 198 * Om Gambheeraya nama - Who is beyond the intellect
* 199 * Om Gambheera bala vahanaay nama - Who rides on a bull which cannot be shaken by others
* 200 * Om Nyagrodha roopaya nama - Who is of the form of the tree of day to day life which grows downwards
* 201 * Om Nyagrodhaya nama - Who assumes the form of Dakshinamurthy , under a banyan tree
* 202 * Om Vruksha karma sthithaye nama - Who is on the top of the ear like leaf of the tree during deluge
* 203 * Om Vibhave nama - Who is the favorite God for all
* 204 * Om Sutheeshna dasanaya nama - Who has very sharp teeth
* 205 * Om Maha kayaya nama - Who has a very big body
* 206 * Om Mahananaya nama - Who has a very big face
* 207 * Om Vishvak senaya nama - Who scatters the Asura army in to different directions
* 208 * Om Haraye nama - Who destroys everything
* 209 * Om Yagnaya nama - Who is the personification of fire sacrifice
* 210 * Om Samyuga peeda vahanaya nama - Who has the bull as the flag as well as stride
* 211 * Om Theeshna Thaapaya nama - Who is of the form of burning fire
* 212 * Om Haryaswaya nama - Who is the form of Sun who has green horses
* 213 * Om Sahaayaya nama - Who is the help for the life
* 214 * Om Karma kala vidhe nama - Who knows the proper time to perform duties
* 215 * Om Vishnu prasadithaya nama - Who has been pleased by the devotion of Vishnu
* 216 * Om Yagnaya nama - Who is of the form of Vishnu
* 217 * Om Samudhraya nama - Who is of the form of ocean
* 218 * Om Badavamukhaya nama - Who is the form of fire which dries water
* 219 * Om Huthasana sahayaya nama - Who is the form of wind
* 220 * Om Prasanthathmane nama - Who is as peaceful as an ocean after tide
* 221 * Om Huthasanaya nama - Who is of the form of fire
* 222 * Om Ugra thejase nama - Who is having terrific power of a flame
* 223 * Om Maha thejase nama - Who is having great light and shining
* 224 * Om Janyaya nama - Who is very able in war
* 225 * Om Vijaya kala vidhe nama - Who knows the time for victory
* 226 * Om Jyothishamayanaya nama - Who is of the form of astrology
* 227 * Om Siddhaye nama - Who is of the form of proper completion
* 228 * Om Sarva Vigrahaya nama - Who makes every thing as his body
* 229 * Om Shikhine nama - Who has a well grown hair
* 230 * Om Mundine nama - Who is the form of clean shaven sage
* 231 * Om Jadine nama - Who has a matted lock
* 232 * Om Jwaline nama - Who is of the form of a flame
* 233 * Om Moorthijaya nama - Who appears in the form of man and animals
* 234 * Om Moordhajaya nama - Who is on the head
* 235 * Om Baline nama - Who is strong
* 236 * Om Vainavine nama - Who has a flute in his hand
* 237 * Om Panavine nama - Who has a shaking drum in his hand
* 238 * Om Thaline nama - Who has metallic cymbals in his hand
* 239 * Om Khaline nama - Who is the owner of a paddy store
* 240 * Om Kalakatamkataya nama - Who is the gate for the gate of god of death who is of the form of time.
* 241 * Om Nakshatr vigraha mathaye nama - Who has a body and intellect which shines like stars
* 242 * Om Guna budhaye nama - Who knows/measures qualities
* 243 * Om Layaya nama - Who is the source where everything merges in the end.
* 244 * Om Agamaya nama - Who does not have any movement
* 245 * Om Prajapathaye nama - Who is the God of the people
* 246 * Om Viswabahave nama - Who has arms everywhere
* 247 * OM Vibhagaya nama - Who cannot be divided
* 248 * Om Sarvagaya nama - Who is every where
* 249 * Om Amugaya nama - Who is faceless/Who is not interested in enjoyments
* 250 * Om Vimochanaya nama - Who grants salvation
* 251 * Om Susaranaya nama - Who can be attained easily
* 252 * Om Hiranyakavachodbhavaya nama - Who appears with a golden apparel(here this apparel is
* 253 * Om Medrajaya nama - Who arises from the linga
* 254 * Om Balacharine nama - Who moves about with a strong army
* 255 * Om Mahee charine nama - Who travels throughout earth
* 256 * Om Sruthaya nama - Who is spread everywhere
* 257 * Om Sarva thooryavinodhine nama - Who enjoys all types of instrumental music
* 258 * Om Sarvathodhya parigrahaya nama - Who considers all beings as his family
* 259 * Om Vyalaroopaya nama - Who is of the form of serpent in Adhisesha
* 260 * Om Guhaavasinee nama - Who lives in the cave of one’s mind.
* 261 * Om Guhaaya nama - Who is of the form of Lord Subrahmanya
* 262 * Om Maline nama - Who wears a garland
* 263 * Om Tharangavidhe nama - Who has the waves of creation, upkeep and destruction.
* 264 * Om Tridasaya nama - Who is the source of birth, life and death of all beings.
* 265 * Om Trikaladruthe nama - Who wears the three periods-past, present and future.
* 266 * Om Karma sarva bhanda vimochanaya nama - Who cuts of the ties of Karma
* 267 * Om Asurendranaam bandanaya nama - Who is the reason for imprisonment of kings of asuras
* 268 * Om Yudhi shathru vinasanaya nama - Who kills enemies in war.
* 269 * Om Sankhya prasadaaya nama - Who gets pleased by the discussion of Sankhya philosophy
* 270 * Om Durvasase nama - Who took the form of sage Durvasa
* 271 * Om Sarva sadhu nishevithaya nama - Who is served by all good people
* 272 * Om Prasakandanaya nama - Who makes all others slip-at time of deluge all others die
* 273 * Om Vibhagagnaya nama - Who is an expert in giving boons/punishments according to their deeds
* 274 * Om Athulyaya nama - Who is incomparable
* 275 * Om Yagna Vibhaga vidhe nama - Who is an expert in giving the share of each in the fire sacrifice
* 276 * Om Sarva vasaya nama - Who is everywhere
* 277 * Om Sarvacharine nama - Who travels everywhere
* 278 * Om Durvasase nama - Who cannot be clothed because he is everywhere
* 279 * Om Vasavaaya nama - Who is in the form of Indra
* 280 * Om Amaraya nama - Who does not have death
* 281 * Om Haimaya nama - Who is of the colour of Gold
* 282 * Om Hemakaraaya nama - Who makes gold
* 283 * Om Nishkarmaaya nama - Who does not do any work
* 284 * Om Sarva dharine nama - Who wears /carries every thing
* 285 * Om Darothamaya nama - Who is the greatest among those who carry
* 286 * Om Lohithakshaya nama - Who has red eyes
* 287 * Om Mahakshaya nama - Who has senses which are spread everywhere
* 288 * Om Vijayaakshaya nama - Who has a chariot which wins everybody
* 289 * Om Visaaradhaya nama - Who knows everything
* 290 * Om Sangrahaya nama - Who recognizes devotees
* 291 * Om Nigrahaya nama - Who punishes bad people
* 292 * Om Karthre nama - Who creates and looks after everybody
* 293 * Om Sarpacheera nivasanaya nama - Who ties a serpent over his apparel
* 294 * Om Mukhyaya nama - Who is the chief
* 295 * Om Amukhyaya nama - Who does not have a chief
* 296 * Om Dehaya nama - Who is of the form of the body
* 297 * Om Kahalaye nama - Who has a drum called “Kahala”
* 298 * Om Sarva kamadhaya nama - Who fulfills all desires of his devotees
* 299 * Om Sarvakala prasadaya nama - Who showers his grace at all times
* 300 * Om Subalaya nama - Who has the strength that serves others
301 * Om Bala roopa druthe nama - Who is strong as well as handsome
* 302 * Om Sarva kama varaya nama - Who is the best among all gods whom we desire
* 303 * Om Sarvadaya nama - Who gives everything
* 304 * Om Sarvathomukhaya nama - Who has faces everywhere
* 305 * Om aakasanirviroopaya nama - Who makes several forms from the sky like himself
* 306 * Om Nibhadine nama - Who appears to have entered our body and fallen there
* 307 * Om Avasaya nama - Who cannot be under the control of anybody
* 308 * Om Khagaya nama - Who is like the bird which is always with the tree of life
* 309 * Om Roudra roopaya nama - Who has a very angry appearance
* 310 * Om Amsave nama - Who is of the form of the ray of light
* 311 * Om Adithya nama - Who is of the form of the Sun
* 312 * Om Bahurasmaye nama - Who has several rays of light
* 313 * Om Suvarchisine nama - Who has pretty rays
* 314 * Om Vasu vegaya nama - Who has the speed of wind
* 315 * Om Maha vegaya nama - Who has very great speed
* 316 * Om Manovegaya nama - Who has the speed of the mind
* 317 * Om Nisacharaya nama - Who travels at night
* 318 * Om Sarva vasine nama - Who resides in everything
* 319 * Om Sriyavasine nama - Who lives in Srividya
* 320 * Om Upadesakaraya nama - Who gives counsels/Who teaches
* 321 * Om Akaraya nama - Who does not do anything
* 322 * Om Munaye nama - Who is the sage
* 323 * Om Athma niralokaya nama - Who sees carefully each Jeevathma
* 324 * Om Sambhagnaya nama - Who is being depended on by everybody
* 325 * Om Sahasradaya nama - Who gives in thousands and thousands
* 326 * Om Pakshine nama - Who is Garuda, the best among the birds
* 327 * Om Paksha roopaya nama - Who helps in the form of our friends
* 328 * Om Athideepthaya nama - Who is having great brilliance
* 329 * Om Visampthaye nama - Who is the lord of the citizens
* 330 * Om Unmadaya nama - Who makes us develop mad devotion
* 331 * Om Madanaya nama - Who gives us immense happiness
* 332 * Om Kamaya nama - Who Is liked by everybody
* 333 * Om Aswathaya nama - Who is in the form of a banyan tree
* 334 * Om Arthakaraya nama - Who gives what is desired
* 335 * Om Yasase nama - Who blesses his devotees with fame
* 336 * Om Vamadevaya nama - Who gives the prize deserved according to ones actions
* 337 * Om Vamaaya nama - Who is very handsome
* 338 * Om Prache nama - Who is before everybody
* 339 * Om DAkshinaya nama - Who is capable of ruling all the three worlds
* 340 * Om Vamanaya nama - Who came in form of Vamana, an avathara of Vishnu
* 341 * Om Siddha yogine nama - Who is a great Yogi who is also a Sidha
* 342 * Om Maharshaye nama - Who is the greatest among sages
* 343 * Om Sidharthaya nama - Who is the perfect one who has everything
* 344 * Om Sidha sadhakaya nama - Who grants the desires of Sidhas
* 345 * Om Bikshave nama - Who is of the form of one who eats what he gets as alms
* 346 * Om Bikshu roopaya nama - Who looks like a beggar
* 347 * Om Vipanaya nama - Who does not specify a price
* 348 * Om Mrudhave nama - Who has a very soft heart
* 349 * Om Avyayaya nama - Who is consistent
* 350 * Om Maha senaya nama - Who has a great army
* 351 * Om Vishakhaya nama - Who is of the form of Lord Subrahamanya
* 352 * Om SashtiBagaya nama - Who has sixty parts (Refer Mandukya Upanishad)
* 353 * Om Gavampathaye nama - Who makes the sensory organs function
* 354 * Om Vajrahasthaya nama - Who holds the Vajrayudha in his hand
* 355 * Om Vishkambhine nama - Who is spread everywhere
* 356 * Om Chamusthambhanaya nama - Who paralyses the enemy army
* 357 * Om Vruthavruthakaraya nama - Who circles the enemy in his chariot and who returns back after defeating them without wounds
* 358 * Om Thalaya nama - Who knows the bottom of the ocean of day today life
* 359 * Om Madhave nama - Who is of the form of spring season
* 360 * Om Madhukalochanaya nama - Who has honey like eyes with red colour
* 361 * Om Vachaspathyaya nama - Who is of the form of Brahaspathi, the teacher of devas
* 362 * Om Vajasanaya nama - Who made the Vajasena branch of Vedas in the form of Sun
* 363 * Om Nithyamasritha poojithaya nama - Who is daily being worshipped by his devotees
* 364 * Om Brahmacharine nama - Who is one with Brahmam
* 365 * Om Loka charine nama - Who travels between the worlds
* 366 * Om sarva charine nama - Who travels everywhere
* 367 * Om Vichara vidhe nama - Who knows enquiry of truth
* 368 * Om Ishanaya nama - Who conducts everything with attention
* 369 * Om Ishwaraya nama - Who spreads everything
* 370 * Om Kaalaya nama - Who judges the sins and good actions over time
* 371 * Om Nisha charine nama - Who travels on the night of deluge
* 372 * Om Pinaka bruthe nama - Who holds the bow called Pinaka
* 373 * Om Nimithasthata nama - Who resides in causes
* 374 * Om Nimithaya nama - Who is the cause
* 375 * Om Nandaye nama - Who is the treasure house of knowledge
* 376 * Om Nandikaraya nama - Who gives wealth
* 377 * Om Haraye nama - Who is Anjaneya in the form of monkeys
* 378 * Om Nandeeswaraya nama - Who is the Lord of the Nandi
* 379 * Om Nandine nama - Who has also been called the Nandi
* 380 * Om Nandanaya nama - Who makes us happy
* 381 * Om Nandi vardhanaya nama - Who increases happiness of devotees/Who destroys the wealth of his enemies
* 382 * Om Bhaga haarine nama - Who steals the wealth and fame
* 383 * Om Nihanthre nama - Who takes away life in the form of Lord Yama
* 384 * Om Kaalaya nama - Who is the seat of arts
* 385 * Om Brahmane nama - Who is very great
* 386 * Om Pithamahaya nama - Who is the father of father(Who created Lord Vishnu)
* 387 * Om Chathurmukhaya nama - Who has four faces when he takes the form of Brahma
* 388 * Om Mahalingaya nama - Who is the great Linga
* 389 * Om Charu lingaya nama - Who is pretty
* 390 * Om Lingadhyakshaya nama - Who presides over in the form of Linga
* 391 * Om Suradhyakshaya nama - Who is the Lord of all devas
* 392 * Om Yogadhyakshaya nama - Who is the lord of all Yogas
* 393 * Om Yuga vahaya nama - Who creates Yugas(long periods of time)
* 394 * Om Bheejadyakshaya nama - Who is the Lord of the root cause(nature)
* 395 * Om Bheejakarthre nama - Who makes nature function
* 396 * Om Adhyathmanugathaya nama - Who follows the tenets of the Adhyatma shastras
* 397 * Om Balaya nama - Who has strength
* 398 * Om Ithihasya nama - Who is the form of epics
* 399 * Om Sakalpaya nama - Who is in the form of Kalpa shastras
* 400 * Om Gowthama nama - Who is in the form of sage Gowthama
* 401 * Om Nishakaraya nama - Who created darkness
* 402 * Om Dhambaya nama - Who controls his enemies
* 403 * Om Adhambhaya nama - Who cannot be controlled by others
* 404 * Om Vaidhambhaya nama - Who is dear to those who are not proud
* 405 * Om Vasyaya nama - Who can be controlled by devotion
* 406 * Om Vasakaraya nama - Who makes all others his
* 407 * Om Kalaye nama - Who is of the form of war between asuras and devas
* 408 * Om Loka karthre nama - Who has created the worlds
* 409 * Om Pasupathaye nama - Who is the Lord of all beings(animals)
* 410 * Om Maha karthre nama - Who created the five bhoothas
* 411 * Om Anoushadhaya nama - Who does not eat food (he is satisfied by seeing it)
* 412 * Om Aksharaya nama - Who does not have decay
* 413 * Om Paramaya Brahmane nama - Who is the incomparable Brahman
* 414 * Om Bhalavathe nama - Who is of the form of devas who control strength
* 415 * Om Chakraya nama - Who created strength
* 416 * Om Neethyai nama - Who is the law
* 417 * Om Aneethyai nama - Who cannot be ruled by others
* 418 * Om Shuddhathmane nama - Who is having a very clean mind
* 419 * Om Shudhaya nama - Who is clean
* 420 * Om Maanyaya nama - Who is fit to be worshipped
* 421 * Om Gathagathaya nama - Who appears and vanishes
* 422 * Om Bahu prasadaya nama - Who is greatly pleased
* 423 * Om Suswapnaya nama - Who is Thaijasa who controls dreams
* 424 * Om Darpanaya nama - Who is like a mirror
* 425 * Om Amithrajithe nama - Who has won over internal and external enemies
* 426 * Om Vedakaraya nama - Who created Vedas
* 427 * Om Mathrakaraya nama - Who created mantras
* 428 * Om Vidhushe nama - Who is an expert in all arts
* 429 * Om Samarthanaya nama - Who destroys enemies in war
* 430 * Om Maha megha nivasine nama - Who resides in the clouds at the time of deluge
* 431 * Om Mahagoraya nama - Who is of a very fearful form
* 432 * Om Vasine nama - Who keeps everything under his custody
* 433 * Om Karaya nama - Who destroys
* 434 * Om Agnijwalaya nama - Who is like the flame of the fire
* 435 * Om Mahajwalaya nama - Who has the light of a great flame
* 436 * Om Athidhoomraya nama - Who creates lot of smoke as he burns everything
* 437 * Om Huthaya nama - Who is satisfied by everybody in the fire sacrifice
* 438 * Om Havishe nama - Who is the offering in the fire sacrifice
* 439 * Om Vrushanaya nama - Who showers boons/punishment for our actions
* 440 * Om Sankaraya nama - Who gives us pleasure
* 441 * Om Nithyamvarchaswine nama - Who is always resplendent
* 442 * Om Dhoomakethanaya nama - Who is the fire which produces smoke
* 443 * Om Neelaya nama - Who is blue
* 444 * Om Angalubhdhaya nama - Who is present in a part of his body
* 445 * Om Shobhanaya nama - Who is of the form which is always good
* 446 * Om Niravagrahaya nama - Who does not have anything to stop him
* 447 * Om Swasthithaya nama - Who is in Himself
* 448 * Om Swasthibhavaya nama - Who has a great place of stay
* 449 * Om Bhagine nama - Who has share in the fire sacrifice
* 450 * Om Bhagakaraya nama - Who gives the shares to other devas in the fire sacrifice
* 451 * Om Laghave nama - Who easily showers his grace
* 452 * Om Uthsangaya nama - Who is not attached
* 453 * Om Mahaangaya nama - Who is in the form of big Linga(body)
* 454 * Om Mahagarbhaparaayanaya nama - Who carries in his belly the entire world during deluge
* 455 * Om Krishnavarnaya nama - Who is black in colour
* 456 * Om Suvarnaya nama - Who is of the golden colour
* 457 * Om Sarva dehinaam indriyaya nama - Who is the sensory organs of all animals
* 458 * Om Maha padaya nama - Who has a very big feet
* 459 * Om Maha hasthata nama - Who has very big hands
* 460 * Om Maha kayaya nama - Who has a very big body
* 461 * Om Maha yasase nama - Who has a very great fame
* 462 * Om Maha Moordhne nama - Who has a very big head
* 463 * Om Maha maathraya nama - Who has a very big measure
* 464 * Om Maha Nethraya nama - Who as very big eyes
* 465 * Om Nisalayaya nama - Who is the place where darkness(ignorance) hides
* 466 * Om Mahanthakaya nama - Who is the God of death to the god of death
* 467 * Om Maha karnaya nama - Who has very big ears
* 468 * Om Mahoshtaaya nama - Who has very big lips
* 469 * Om Maha hanave nama - Who has very big jaws
* 470 * Om Maha nasaya nama - Who has very big nose
* 471 * Om Maha khambhave nama - Who has very big neck
* 472 * Om Maha greevaya nama - Who has very big head
* 473 * Om Smasanabhaaje nama - Who lives in the cremation ground
* 474 * Om Maha vaksase nama - Who has a very big chest
* 475 * Om Mahoraskaya nama - Who has a very wide chest
* 476 * Om Antharathmane nama - Who is the soul within
* 477 * Om Mrugalayaya nama - Who keeps deer with him
* 478 * Om Lambanaya nama - Who keeps several universes hanging on him like a fruit hangs on a tree
* 479 * Om Labhidoshtaya nama - Who has hanging lips during deluge
* 480 * Om Mahamayaya nama - Who has very great illusions
* 481 * Om Payonidhaye nama - Who is the ocean of milk
* 482 * Om Maha Danthaya nama - Who has very big teeth
* 483 * Om Maha damshtraya nama - Who has very big incisor teeth
* 484 * Om Mahe jihwaya nama - Who has a very big toungue
* 485 * Om Maha Mukhata nama - Who has a very big mouth
* 486 * Om Maha Nakhaya nama - Who has a very big nails
* 487 * Om Maha romaya nama - Who has very big hair
* 488 * Om Maha kesaya nama - Who has long hairs in his tuft
* 489 * Om Maha Jadaya nama - Who has bid matted locks
* 490 * Om Prasannaya nama - Who has pity towards his devotees
* 491 * Om Prasadaya nama - Who is personification of love and grace
* 492 * Om Prathyaya nama - Who is wisdom itself
* 493 * Om Giri Sadhanaya nama - Who uses the Meru mountain as bow
* 494 * Om Snehanaya nama - Who is like friend to his devotees
* 495 * Om Asnehanaya nama - Who is detached
* 496 * Om Ajithaya nama - Who cannot be defeated
* 497 * Om Mahamunaye nama - Who is a very great sage who is silent and devout
* 498 * Om Vrukshakaraya nama - Who is of the form of the tree of life
* 499 * Om Vruksha kethave nama - Who has a flag of a tree
* 500 * Om Analaya nama - Who never gets satisfied
* 501 * Om Vayu vahanaya nama - Who makes the wind blow
* 502 * Om Gandaline nama - Who lives on the hilly terrain
* 503 * Om Meru damne nama - Who lives on Mount Meru
* 504 * Om Devadithipathaye nama - Who is the Lord of Devas
* 505 * Om Atharva seershaya nama - Who has Atharva Veda as head
* 506 * Om Samaasyaya nama - Who has Sama veda as face
* 507 * Om Riksaharamithekshanaya nama - Who has thousands of Rik Veda mantras as eyes
* 508 * Om Yaju pada bhujaya nama - Who has Yajurveda as hands and legs
* 509 * Om Guhyaya nama - Who is the Upanishads with secret meanings
* 510 * Om Prakasaya nama - Who is the Karma Kanda which shines
* 511 * Om Jangamaya nama - Who travels everywhere
* 512 * Om Amogharthaya nama - Who is the God to whom prayers are never unanswered
* 513 * Om Prasadaya nama - Who is very kind hearted
* 514 * Om Abhigamyaya nama - Who can be attained easily
* 515 * Om Sudarsanaya nama - Who has a very beneficial look
* 516 * Om Upakaraya nama - Who does help
* 517 * Om Priyaya nama - Who is dear to everybody
* 518 * Om Sarvaya nama - Who comes facing us
* 519 * Om Kanakaya nama - Who is gold
* 520 * Om Kanchancchavaye nama - Who is of golden colour
* 521 * Om Nabhaye nama - Who is the support to the world
* 522 * Om Nandikaraya nama - Who grants happiness
* 523 * Om Bhavaya nama - Who is of the form of attention
* 524 * Om Pushkara sthapathaye nama - Who created the lotus like universe
* 525 * Om Sthiraya nama - Who is as stable as a mountain
* 526 * Om Dwadasaya nama - Who is the twelfth stage called salvation
* 527 * Om Thrasanaya nama - Who makes us afraid
* 528 * Om Adhyaya nama - Who came even before the world
* 529 * Om Yagnaya nama - Who is the sacrifice which unites soul and God
* 530 * Om Yagna samahithaya nama - Who can be attained by conducting sacrifices
* 531 * Om Naktham nama - Who is night
* 532 * Om Kalaye nama - Who is the Kama and Krodha which lead to great passion
* 533 * Om Kaalaya nama - Who creates the life of birth and death over time
* 534 * Om Makaraya nama - Who resides in the Shimsumara chakra which is of crocodile shape
* 535 * Om Kala poojithaya nama - Who is being worshipped by Kala-the god of death
* 536 * Om Saganaya nama - Who is with various Ganas
* 537 * Om Ganakaraya nama - Who made Asuras as his servants
* 538 * Om Bhootha vahana sarathaye nama - Whose Charioteer is Brahma who leas the ganas
* 539 * Om Basmachayaya nama - Who exists in Vibhoothi-the sacred ash
* 540 * Om Basma gopthre nama - Who protects the world using sacred ash
* 541 * Om Basmabhoothaya nama - Who himself is the form of sacred ash
* 542 * Om Tharave nama - Who is of the form of a tree(Wish giving tree)
* 543 * Om Ganaya nam - Who is of the form of Ganas
* 544 * Om Loka palaya nama - Who is the protector of the world
* 545 * Om Alokaya nama - Who is beyond the worlds
* 546 * Om Mahathmane nama - Who is the great soul which is everywhere
* 547 * Om Sarva poojithaya nama - Who is being worshipped by everybody
* 548 * Om Shuklaya nama - Who is white in colour
* 549 * Om Trishuklaya nama - Who has a white(clear) mind, words and body
* 550 * Om Sampannaya nama - Who is filled up everywhere
* 551 * Om Suchaye nama - Who is very clean
* 552 * Om Bhootha nishevithaya nama - Who is being worshipped by teachers of yore
* 553 * Om Ashramasthaya nama - Who is God of the four different Ashramas(Stages in life)
* 554 * Om Kriya vasthaya nama - Who is in rituals like yaga
* 555 * Om Viswa karma mathaye nama - Who understands all actions of the world
* 556 * Om Varaaya nama - Who is liked by everybody(Who is chosen by everybody)
* 557 * Om Vishala shakaya nama - Who has long hands/Who has wide branches
* 558 * Om Thamroshtaya nama - Who has red lips
* 559 * Om Ambhujalaya nama - Who is in sea in the form of water
* 560 * Om Sunischalaya nama - Who has a form which is totally stable
* 561 * Om Kapilaya nama - Who is reddish blue fire
* 562 * Om Kapichaya nama - Who is golden in colour
* 563 * Om Shuklaya nama - Who is white coloured and wears white ash
* 564 * Om Ayushe nama - Who is the soul
* 565 * Om Parya nama - Who is earlier than the earliest
* 566 * Om Aparaya nama - Who is behind everyone
* 567 * Om Gandharwaya nama - Who is of the form of celestial beings called Gandharwas
* 568 * Om Adithaye nama - Who is the God mother called Adithi
* 569 * Om Tharkshyaya nama - Who is of the form of Garuda among birds
* 570 * Om Suvigneyaya nama - Who can be easily attained
* 571 * Om Susaradaya nama - Who has sweet speech
* 572 * Om Parasvayudhaya nama - Who holds Axe as a weapon
* 573 * Om Devya nama - Who has wish to win
* 574 * Om Anukarine nama - Who obeys the wishes of devotees
* 575 * Om Subandhavaya nama - Who is a good relation
* 576 * Om Thumbhaveenaya nama - Who has a lyre(veena) made out of two bottle gourds-This is called the Rudra Veena
* 577 * Om Maha krodhaya nama - Who is very angry at the time of destruction
* 578 * Om Urdhwarethase nama - Who has the greatest gods like Brhama and Vishnu as subjects
* 579 * Om Jalesayaya nama - Who sleeps on water in the form of Vishnu
* 580 * Om Ugraya nama - Who swallows everything at the time of deluge
* 581 * Om Vasankaraya nama - Who makes everything as his
* 582 * Om Vamsaya nama - Who is the flute
* 583 * Om Vamsa nadhaya nama - Who is the sweet music of the flute
* 584 * Om Anindhidhaya nama - Who is blameless
* 585 * Om SArvanga roopaya nama - Who is pretty I all his body parts
* 586 * Om mayavine nama - Who creates the world by illusion
* 587 * Om Suhrudhaya nama - Who has a good heart
* 588 * Om Anilaya nama - Who is of the form of wind
* 589 * Om Analaya nama - Who is of the form of fire
* 590 * Om Bandhanaya nama - Who is the chord binding life
* 591 * Om Bandhakarthre nama - Who ties us to the day to day life
* 592 * Om Subandhana vimochanaya nama - Who releases us from the ties of life
* 593 * Om Sayagnaraye nama - Who is with Asuras who are enemies of Yagna
* 594 * Om Sakamaraye nama - Who is with Yogis who have conquered passion
* 595 * Om Maha Damshtraya nama - Who has ling incisor teeth
* 596 * Om Mahayudhaya nama - Who has great weapons
* 597 * Om Bahudha nindithaya nama - Who has been insulted in several ways
* 598 * Om Sarvaya nama - Who troubles people who insult him
* 599 * Om Sankaraya nama - Who grants pleasure
* 600 * Om Sankaraya nama - Who destroys doubts
* 601 * Om Adanaya nama - Who does not have wealth
* 602 * Om Amaresaya nama - Who is the God of devas
* 603 * Om Maha devaya nama - Who is the greatest god
* 604 * Om Viswa devaya nama - Who is the God of the universe
* 605 * Om Surarigne nama - Who kills enemies f devas
* 606 * Om Ahirbudhnyaya nama - Who is of the form of Adhi Sesha
* 607 * Om Anilabhaya nama - Who is like wind (Who cannot be seen, but understood)
* 608 * Om Chekithanaya nama - Who knows everything fully well
* 609 * Om Havishe nama - Who is the Cooked rice offered to God
* 610 * Om Ajaikapadhe nama - Who is the one among the eleven Rudras
* 611 * Om Kapaline nama - Who is the lord of Universe (called Kapala)
* 612 * Om Trisankave nama - Who is the axis for the three qualities of Sathva, Rajas and Thamas
* 613 * Om Ajithaya nam - Who cannot be won by the three qualities
* 614 * Om Shivaya nama - Who is the purest under any condition
* 615 * Om Danvantharye nama - Who is the doctor for all diseases
* 616 * Om Dhooma kethave nama - Who is in the form of comet
* 617 * Om Skandaya nama - Who is of the form of Lord Subrahmanya
* 618 * Om Vaisravanaya nama - Who is in the form of Khubera
* 619 * Om Dhathre nama - Who is in the form of Lord Brahma
* 620 * Om Chakraya nama - Who is in the form of Devendra
* 621 * Om Vishnave nama - Who is in the form of Lord Vishnu
* 622 * Om Mithraya nama - Who is in the form of Sun God(Who measures everything)
* 623 * Om Thwashtre nama - Who is in the of Viswakarma, the architect
* 624 * Om Druvaya nama - Who is in the form of Druva star
* 625 * Om Dharaya nama - Who is in the form of Vasu called Dara
* 626 * Om Prabhavaya nama - Who is in the form of Vasu called Prabhava
* 627 * Om Sarva kaya Vayave nama - Who is in the form of air within all beings/Who is in the form of wind which is everywhere
* 628 * Om Aryamne nama - Who is in the form Aaryama who is a God of manes
* 629 * Om Savithre nama - Who creates everything
* 630 * Om Ravaye nama - Who is in the form of Sun God
* 631 * Om Ushangave nama - Who possesses scorching rays
* 632 * Om Vidhathre nama - Who is the one who orders
* 633 * Om Mandhatre nama - Who looks after the soul called “me”
* 634 * Om Bhootha bhavanaya nama - Who looks after all that is created
* 635 * Om Vibhave nama - Who is the lord of the three worlds
* 636 * Om Varna vibhavine nama - Who divided colours in to four/ Who has many coloured splendour
* 637 * Om Sarva kama Gunaa ahaaya nama - Who creates qualities liked by all
* 638 * Om Padma nabhaya nama - Who keeps the lotus in his belly button/Who is of the form of Vishnu
* 639 * Om Maha garbhaya nama - Who carries all in his belly at the time of deluge
* 640 * Om Chandra vakthraya nama - Who has a face resembling the moon
* 641 * Om Anilaya nama - Who does not have any body who can command him
* 642 * Om Analaya nama - Who has limitless power
* 643 * Om Bala vathe nama - Who has very great strength
* 644 * Om Upa santhaya nama - Who controls his power and does not show it
* 645 * Om Puranaya nama - Who is very ancient
* 646 * Om Punyasanchave nama - Who can be known only through good acts
* 647 * Om Ye nama - Who is of the form of Goddess Lakshmi (EE the Lakshmi root)
* 648 * Om Kuru karthre nama - Who created Kuru Kshethra
* 649 * Om Kuru vasine nama - Who lives in Kuru Kshethra
* 650 * Om Kuru bhoothaya nama - Who is the Karma sthana and Upasana sthana at Kuru Kshethra(place of duty and meditation)
* 651 * Om Gunoushadhaya nama - Who encourages good conduct and helps it grow
* 652 * Om Sarvasayaya nama - Who is the place where everything resides
* 653 * Om Darbhacharine nama - Who receives Havirbhagas (Offering at time of sacrifice) kept on Dharbha grass
* 654 * Om Sarveshaam praninaam pathaye nama - Who is the lord of all living things
* 655 * Om Devadevaya nama - Who is the God of all gods
* 656 * Om Sukhaskthaya nama - Who is not interested in pleasures
* 657 * Om Sathe nama - Who is the God of all beings
* 658 * Om Asathe nama - Who is the God who is the truth
* 659 * Om Srava rathna vidhe nama - Who has all precious stones with him
* 660 * Om Kailsa giri vasine nama - Who lives on Kailasa Mountain
* 661 * Om Himavad giri amsrayaya nama - Who possesses the Himalaya mountains
* 662 * Om Koola haarine nama - Who breaks the shore in the form of water tide
* 663 * Om Koola karthre nama - Who has made the shores of tanks
* 664 * Om Bahu vidhyaya nama - Who knows several aspects of knowledge
* 665 * Om Bahu pradhaya nama - Who gives in plenty
* 666 * Om Vanijaya nama - Who took the form of a merchant
* 667 * Om Varthakine nama - Who is in the form of a carpenter
* 668 * Om Vrukshayta nama - Who is in the form of a tree
* 669 * Om Vakulaa nama - Who is in the form of tree yielding Vakula flowers
* 670 * Om Chandaaya nama - Who is in the form of Sandalwood tree
* 671 * Om Chchadhaya nama - Who is in the form of Pala tree
* 672 * Om Sara greevaya nama - Who has a very firm neck
* 673 * Om Maha jathrave nama - Who has firm neck bones
* 674 * Om Aloalaya nama - Who does not have any desires
* 675 * Om Mahoushadhaya nama - Who is the greatest medicine in the form of food
* 676 * Om Sidhartha karine nama - Who does good to Sidhas(great saints)
* 677 * Om Sidhartha chando vyakanotharaya nama - Who is the occult power which answers grammar , meter etc
* 678 * Om Simha nadaya nama - Who has a royal voice like that of a lion
* 679 * Om Simha damshtraya nama - Who has teeth like lion
* 680 * Om Simhakaya nama - Who has gait like a lion
* 681 * Om Simha vahanya nama - Who rides on a lion , which is the vehicle of his consort
* 682 * Om Prabhavathmane nama - Who has the fame that he is the truth of all truths
* 683 * Om Jagatkalasthaalaya nama - Who has the god of death as his food plate
* 684 * Om loka hithaya nama - Who does good to the world
* 685 * Om Tharave nama - Who makes us cross the ocean of life
* 686 * Om Sarangaya nama - Who has perfect organs
* 687 * Om Nava chakrangaya nama - Who has the Sri Chakra with nine parts as his body
* 688 * Om Kethumaline nama - Who shines in his flag/Who is of the form of birds with crown
* 689 * Om Sabhavanaya nama - Who protects societies
* 690 * Om Bhothalayaya nama - Who has the temple in Pancha bhoothas
* 691 * Om Bhoothapathaye nama - Who is the God of all beings
* 692 * Om Ahorathraya nama - Who is there through out night and day
* 693 * Om Anindhithaya nama - Who is without any stain
* 694 * Om Sarva bhoothaanam vaahithre nama - Who makes all animals exist/work
* 695 * Om Nilayaa nama - Who is the resting place of al beings
* 696 * Om Vibhave nama - Who does not have birth
* 697 * Om Bhavaya nama - Who is the reason for creation of all beings
* 698 * Om Amoghaya nama - Who does not waste his connection/thought or Who is in plenty
* 699 * Om Samyathaya nama - Who is bound by his devotees
* 700 * Om Aswaya nama - Who us in the form of a horse
* 701 * Om Bhojanaya nama - Who provides food for everybody
* 702 * Om Pranadharanaya nama - Who saves lives
* 703 * Om Druthimathe nama - Who is of the form of stable minded
* 704 * Om Mathimathe nama - Who is of the form of intelligent
* 705 * Om Dakshaya nama - Who is very capable
* 706 * Om Sathkruthya nama - Who is worshipped by every one
* 707 * Om Yugadhipaya nama - Who is the king of conflicting emotions like hot /cold etc/Who is the chief in a Yuga
* 708 * Om Gopalaye nama - Who protects sense organs
* 709 * Om Gopathaye nama - Who rules the earth
* 710 * Om Gramaya nama - Who is the human society
* 711 * Om Gocharma vasanaya nama - Who wears the hide of cows
* 712 * Om Haraye nama - Who puts an end to sorrow
* 713 * Om Hiranya bahave nama - Who has golden arms
* 714 * Om Pravesinaam Guhapalaya nama - Who protects those who meditate on him
* 715 * Om Prakrushtaraye nama - Who completely wipes out enemies (Like passion, anger etc)
* 716 * Om Maha harshaya nama - Who is greatly happy
* 717 * Om Jitha kamaaya nama - Who has won the god of love
* 718 * Om Jithendriyaya nama - Who has won over his sense organs
* 719 * Om Gandharaya nama - Who wears the earth (Who is raga called Gandara)
* 720 * Om Suvasaya nama - Who has a great place to reside
* 721 * Om Thapassakthaya nama - Who is greatly drowned in penance
* 722 * Om Rathaye nama - Who is personification of pleasure
* 723 * Om Naraya nama - Who makes everything work
* 724 * Om Maha geethaya nama - Who likes very good music
* 725 * Om Maha nruthyaya nama - Who likes god dancing
* 726 * Om Apsara gana sevithaya nama - Who is served by the community of celestial dancers
* 727 * Om Maha kethave nama - Who has the flag in which bull is there
* 728 * Om Maha dhathave nama - Who has Meru mountain which has lot of minerals
* 729 * Om Naika sanu charaya nama - Who travels in several mountain peaks
* 730 * Om Chalaya nama - Who cannot be caught
* 731 * Om Avedaniyaya nama - Who can be known through a teacher
* 732 * Om Adesaya nama - Who is in the form of instructions
* 733 * Om Sarva gandha sukha vahaya nama - Who makes the pleasure of all good scents
* 734 * Om Thoranaya nama - Who is the gate to salvation
* 735 * Om Tharanaa nama - Who makes us cross the ocean of life
* 736 * Om Vathaa nama - Who is in the form of gases
* 737 * Om Paridhine nama - Who protests us like a fort
* 738 * Om Pathikecharaya nama - Who is in the form of king of birds-Garuda
* 739 * Om Samyogaya vardhanaya nama - Who is the process of reproduction
* 740 * Om Vrudhaya nama - Who is an old man(elder)
* 741 * Om Athivrudhaya nama - Who is older than the oldest
* 742 * Om Gunadikaya nama - Who is great because of his good conduct
* 743 * Om Nithya mathma sahayaya nama - Who is forever helping mortal souls
* 744 * Om Devasura pathaye nama - Who is the lord of Asuras and Devas
* 745 * Om Pathye nama - Who is the leader
* 746 * Om Yukthaya nama - Who is merged with every being
* 747 * Om Yuktha bahave nama - Who has hands which does proper work
* 748 * Om Divi suparvana devaya nama - Who is God to even Indra who is in heaven
* 749 * Om Ashadaya nama - Who can tolerate everything
* 750 * Om Sushadaya nama - Who can easily forgive
* 751 * Om Druvaya nama - Who is stable
* 752 * Om Harinaya nama - Who is white
* 753 * Om Haraaya nama - Who destroys sorrow
* 754 * Om Aavarthamanebhyo vapushe nama - Who gives bodies for those who take birth several times
* 755 * Om Vasu sreshtaya nama - Who is better than all things(Who is the chief of Vasus)
* 756 * Om Mahapadhaya nama - Who is the best path
* 757 * Om Siroharine vimarsaya nama - Who is the critic who cut off Brahma’s head
* 758 * Om Sarva lakshana lakshithaya nama - Who is the treasure house of all good qualities
*

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Sati and Uma

Although Shiva is worshipped as the ruler of the Three Worlds, his power, or Sahkti, is represented by his wife, the Devi (Goddess).
Shiva married Sati against the wishes of her father, Daksha. When Daksha performed a ritual sacrifice invited all the Deva, but not Shiva. Sati was hurt by the insult to her husband, and when she questioned her father, received only harsh words. Sati, devastated, fixed her mind on her Lord, and invoking the Tapas' flames immolated her body in them.
Sati, in her love and devotion to Shiva, took rebirth as Parvati to be with Him again.
In other tales it is said that Uma Haimavati (uma = light), looking at Shiva in despair for Sati's death, took pity on His endless grief and revealed herself as Parvati, to comfort Him.

Uma - The Golden Goddess

Once a rishi was imparting to his student's spiritual knowledge. When a lesson was over, the students were free to ask questions on the day’s lesson. One day the students asked: "Sir, who makes the mind desire? Who makes the eyes to see, the ears hear and the tongue speak?"
The rishi said: "The One Great God causes all these things. He is everywhere. He is the source of all things. He who understands this truth becomes immortal." But the students said they did not understand him. So the rishi told them a story.
Once the Devas won a battle against the Asuras. The Devas, however, did not realise that it was the Great God who made them win. The Devas thought they won the war by their own strength and in their ignorance they became proud of what they had achieved. The Supreme God or Brahman wanted to cure them of their pride, so he suddenly appeared before them. The Devas could not say who it was, all that they could know was that it was a wonderful Being, so they decided to find out who it was.
First they sent Agni, the God of fire, to find out whom it was. When Agni went to the Strange Being, the latter asked, "Who are you?" Agni replied: "I am Agni, the powerful. I can burn anything in this or other worlds. I know everything!" The Supreme Being said: "Oh! Is that the fact? Look, here is a blade of grass. Burn it, if you can!" "Pooh!" said Agni and rushed upon the blade of grass. Try however much he did, he could not even touch the edge of the grass. Ashamed of his failure, he returned to the Devas and admitted his defeat.
The Devas next sent Vayu, the wind good, to find out whom that Strange Being was. "Who are you?" asked the Being. "I am Vayu, the great. I can sweep away anything in this world with my power." "Can you really," said the Being. "Please sweep away this blade of grass. Vayu rushed at it, but the straw did not move an inch. Vayu too returned to the Devas and reported his failure.
Then the Devas sent Indra, their King, to the Strange Being. When Indra went, the Strange Being was no longer to be seen, but in its place stood a charming woman. She was Uma, the Goddess of spiritual knowledge. Indra asked Uma: "Great Lady! Who was that Strange Being that was here!" Uma replied: "Fool! It was Brahman, the Supreme Being. It was he that won the battle against the Asuras for you. Not knowing it, you bragged amongst yourselves. He came here to teach you how worthless your powers are without His grace, and to cure you of your pride!"
On hearing this, Indra went back and reported this matter to the Devas. Then the Devas realised their mistake and begged to be forgiven. Later, they learnt the sacred knowledge about God, in humility.
The rishi said finally: "This knowledge comes in a flash. We must pursue and develop it further. That is our object in life; for, God is Truth. All knowledge is His limbs. Penance and doing good to others are the means of furthering that knowledge."
This story occurs in the great Upanishad called Kena.

source:http://www.thewhitegoddess.co.uk/the_goddess/uma_-_lady_of_the_mountains.asp

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All mantras live in and get life from that one mantra of I consciousness.

~ Spanda Karika 2.1

The one who recites mantra for the sake of realizing Shiva will never attain the reality of Shiva consciousness. There is only one thing that a yogi must maintain and that is awareness, awareness of the union of objective Shiva consciousness with subjective Shiva consciousness and, in one driving push, the flow of objective and subjective Shiva consciousness.

~ Srikanthisamhita Sastra

Because these words are digested along with the mind of the aspirant, they are said to be, along with the divinity of the yogi, one with divine Shiva consciousness.

~ Spanda Karika 2.2

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The absence of awareness robs your body of the wealth of spirituality. This absence of awareness is created by your own ignorance. If you wash off that ignorance existing in you with spanda, the energy of will, then where does the possibility of the absence of awareness exist?

~ Spanda Karika 3.8

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When he pervades the whole universe including his individual being, then what is to be explained or spoken to him? He understands his state by himself.

~ Spanda Karika 3.11

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By taking hold of spanda, the energy of will, even a feeble person becomes capable and fit to do whatever work he intends doing. The one who is filled with extreme and intense hunger can subside his hunger by focusing the force of the energy of will (iccha Sakti).

~ Spanda Karika 3.6

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The yogi must first possess such a determined longing that it will lead to the resolution, "I will sit until I attain the state of God consciousness or I will leave my body." The effort must be filled with such determination. It must not be passive effort, it must be active effort. That active effort itself is God consciousness.

~ Spanda Karika 2.6

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“Just as when a vulture, flying in the sky observes a piece of meat in that sky and immediately, with spontaneous effort, catches that piece of meat, so in the same way the elevated yogi directs his mind to that point of light (bindu prakasa) of God consciousness. Or just as when the archer, placing an arrow on the string of a bow and then pulling back on that arrow and letting it go, where it flies swiftly, striking the point at which it was aimed. It is in this same way, O Devi, the supreme light of God Consciousness (prakasa) is attained by just one thrust of awareness.”

~ Sri Tantrasadbhava

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“For the one who observes that there is no difference between the universe and its creator, the creator having become the universe and the universe having become the creator, this universe is not defective, but a playful amusement. Realizing this, he is always attached to his own reality of Self-Consciousness. There is no doubt he is liberated in this very life (Jivanmukta).”

~ Spanda Karika 2.5

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The supreme Lord (Paramesvara) is all knowing, all doing and all pervading. The yogi thinks, "My self is one with the Lord because the aspects of Siva are my aspects." By attentive meditation on this, one becomes one with Siva.

~ Vijnana Bhairava Tantra

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You should be established in that supreme knowledge and reveal in your own nature the supreme light of supreme being. When that supreme light is revealed, you become one with Lord Siva.

~ Svacchanda Tantra 6.397

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This work is one of the 108 Upa-Agamas [Minor Agamas] and explains the Supreme wisdom to be attained by mature souls and their mode of life, expounded by the Supreme Lord Shiva to Devi Parvati. It is the essence of all Agama Shastras on matters of spiritual knowledge. This is verily the boat which can rescue the mortals struggling hard, sinking and rising, in the sorrowful ocean of samsara of endless cycles of births and deaths and take them by the direct path to the shore of liberation. Let all earnest seekers after Truth, instead of groping in the dark, bewildered, and losing their way, adopt the help of this straight path and reach the Supreme state to bliss and peace.

~ Ramana Maharshi

' Devikalottara '

Meditate in the Heart upon Lord Ganesha – the silent, non-dual, Universal witness – who is the nectar of divine bliss and is full of Grace, shining as the bountiful flowering of aspirants following the path of spiritual wisdom revealed in Devikalottara, which was expounded by Lord Ishwara into the ears of Goddess Ishwari.

DEVI :

1. O Lord of all celestial beings! I yearn to know that path of Supreme wisdom and the code of conduct by adopting which one can get liberation, so that all humanity may attain salvation. I request you to enlighten me on them, out of your Grace.

ISHWARA :

2. O Queen among women! So that everyone may attain knowledge, I shall clearly explain to you today the highest knowledge and the discipline to be followed by which discerning seekers will attain liberation, which is free from any blemish and is difficult to describe.

3. O Lady with fair countenance! Understand that one who is not able to realise the Truth in his Heart by this knowledge of spiritual wisdom known as kala jnana, can never attain it even by studying countless crores of scriptures [shastras] spread out like the sky.

4. Therefore cast aside all fears on following this path and shed all doubts. Giving up attachment or desire for anything, be ardent in seeking the ultimate knowledge with wholehearted devotion and with a clear mind [without any trace of confusion].

5. Claiming nothing as "mine", filled with compassion, giving protection to all living beings so that no creature fears you, yearning for liberation, absorbed in yoga [fusion of individual self with the Universal Self], study this work Devikalottara and follow wholeheartedly and steadfastly the single path shown therein.

6-7. If one is to describe the person who can bring under control his mind, which is restless and turbulent like a whirlwind, and maintain it in a tranquil state, he is verily Brahma [the God that does the creation], Shiva [the saviour who shows the path to salvation] and Vishnu [the sustainer of the world]; he is Indra, King of the devas, and Lord Subrahmanya [chief commander of all the celestial forces]; he is Brihaspati, the Guru of all devas; he is a supreme yogi, and one who has achieved the result of performing all austerities; he is a great scholar [who has mastered all the Vedas and shastras], and an outstanding man; he is one who has achieved the true spiritual Goal.

8-9. The means by which this mind, which is restless and moves about quicker than the wind, can be brought under control, is indeed the means to obtain liberation; it indeed is what is good for those who seek the Permanent Reality; it itself is pure consciousness and the state of firmness; moreover, it alone is the righteous duty to be followed by discerning aspirants; it alone is the pilgrimage to holy waters; it alone is charity; it alone is austerities. Know that there is no doubt about this.





10. When the mind moves even a little, that is worldly bondage [samsara]; when the mind abides firmly and motionlessly in the state of Self, that is liberation [mukti]. This is certain. Therefore know that the wise man must hold his mind firm by Supreme Self-awareness.

11. The happiness attained in this Aloneness is the highest, boundless bliss. Which learned persons will not revel in that Supreme Reality, in which there is absolutely no action? Tell me.

12. Being rid of the worldly knowledge, the great hero who has acquired pure wisdom, in which there are no sense objects, and which is all-pervading and without any form, will attain immutable moksha without fail, even though he may have no desire to attain liberation.

13. The consciousness [chaitanya] associated with the aspect "am" is called shakti. The universe shines by Its light. The entire creation is Shakti's thought [sankalpa]. The state of mind which is completely devoid of all attachment is the pure [wisdom] to be attained.

14. The Void which is the Infinite and all-encompassing one Whole without a second, which is just the effulgence of pure wisdom, which is completely devoid of visible phenomena and which consists of the aspect "I" is the seed which fructifies as liberation, bestowing salvation by enabling one to unite with the Supreme.

15. Instead of following this direct path, do not ever contemplate even in the least upon chakras [located in six adharas or centres in the body], nadis [subtle nerves that produce the ten divine sounds, such as Pranava], the deities associated with the Lotus seats [in the adhara chakras, beginning with Vinayaka], the mantraksharas [potent sound syllables for the worship of these deities] and the diverse mandala murtis [the God-aspects, starting from those controlling the sun, Surya Mandala, the moon, Chandra Mandala, and fire, Agni Mandala].

Note: Some aspirants indulge in severe austerities and arduous practices, mastering several techniques and incidentally attaining extraordinary supernatural powers as well. All these are to be shunned as they do not lead to ultimate peace and joy. On the other hand, the path of Kala Jnana described here is a direct path to mukti.

16. Those who seek everlasting liberation need not endeavour to practise repetition and countless verse mantras [repeating potent scriptural words or texts to gain various ends], and methods of yoga such as breath-control [pranayama], breath retention [kumbhaka] and concentration.

17. There is no room for performing puja [worship of deities], namaskaram [paying homage, like prostrating], japa [incantation], dhyana [contemplation] and so on. Hear from me that the highest Truth acclaimed in the Vedas can be known only through jnana; hence, there is absolutely no need to know anything outside of oneself.

18. For those whose minds are constantly expanding, clinging to external objects, factors will always arise causing increasing bondage. If the outward-wandering mind is turned inwards to stay in its natural state, know that one will not undergo any suffering in the world.

19. Unite with that One Totality, which is all-pervasive, which has no inside or outside, which is bereft of all [concept of] directions such as above, below and in between, which assumes all the forms in creation and yet is Itself formless, which can be known only by Itself, and which is Self-luminous.

20. People perform their actions having their own aims in mind, and they accordingly reap the consequences of their actions by attaining those aims. Therefore do not engage in such actions which are not free from flaws [leading to bondage]. Turn the attention completely away from external objects and concentrate only upon That [the Self] which cannot be seen.

21. In our natural state, actions, cause and result of such actions, and all the various other theories propounded [in the scriptures] do not exist. In fact, even the diverse world does not exist. As such even the worldly individual who is attached to [the various attractions of] the world is also nonexistent.

22. This entire universe is nothing but the niralamba [the Reality which exists without any support]. Further, it shines being illumined by the niralamba. The yogi [with his mind turned inward] merges with this Whole One by making every object in this world one with it. Know this.

23. If any person does not meditate on this great all-pervading Void, which is the space of consciousness [chidakasa], he will be a samsari [a worldly individual] forever in bondage to worldly attachments, like the silkworm in its self-made cocoon. Understand this.

24. All living beings, of whatever genus, undergo great misery over and over again. Hear from me. In order to avert all this suffering and sorrow, meditate on the great Void constantly without any break.

25. Good actions and good conduct have been prescribed only to guide the seeker towards the path of acquiring knowledge. Therefore, giving up even Salamba Yoga in which an object [such as a mantra or a form of God] is meditated upon in the mind, stay steadfast in your real state [sahaja swarupa], where the outside world is not perceived.

26. One who can destroy all the principles [tattvas] from the nethermost world to Shakti [one of the highest tattvas], which are all interdependent, by the arrow of Sunyabhava [Emptiness] is a man of great valour. He has attained Supreme wisdom which is beyond matter.

27. The mind, hankering after things of the world, is more restless than a monkey. If one controls it from wandering after external things and holds it in the Void of non-matter [Sarvasunya], one will attain liberation directly.

28. The full consciousness [purna chit] which is not other than the true import of the word "I", being non-different in all the principles [tattvas] and being other than the sense "I am the body", is the all-pervading Reality.

29. This Complete Wholeness pervades inside and outside all creations like ether, merging with them, and is itself formless. Dear, those who are submerged in this Supreme bliss become that Supreme bliss themselves. See, how wonderful!

30. The expanding mind will attain peace, becoming still of its own accord, if it is deprived of something to hold on, just as fire gets extinguished gradually if not fed with fuel.

31. You must realise that the four states of infatuation, delusion, swoon [due to shock] and dreaming, as also sleeping and waking, are all to be dispelled.

32. If one meditates that the One consciousness is different from the life-force [prana], which has subtly attached itself to this gross body, from the mind, from the intellect and from the ego, one will become established in that One consciousness.

33. Due to sleep and due to thoughts the mind always loses its sharpness, its foolishness increases, and it goes to ruin. Awakening this mind with effort, and without allowing it to wander, establish it in the state of Self. Persevere in this effort by fixing the mind again and again in its natural state.

34. When once the mind becomes steady, it should not be disturbed in any way. There is no need to think even in the least of anything else, entertaining any doubts. Fixing the mind firmly in that state [of Self-awareness], keep it still.

35. Make the mind, which always clings to some support [sense-objects], devoid of all such supports. Making the mind, which is restless in clinging to external supports, motionless, do not disturb that tranquillity even a little.

36. Meditate on the peerless Self which pervades all the various forms, yet remains without any blemish [being unaffected by them], just as ether, pervading all the creations made up of the five elements, remains unsullied at the time of their dissolution.

37. When one adopts the practice by means of which one's mind, which is restless like the wind, is made still perpetually, then the purpose of taking birth as a human being is fulfilled. That is also the mark of a true scholar.

38. Do not practise meditation by fixing the mind on the six adhara chakras, the ones that are up or down or in the middle, or anywhere else. Giving up all such meditations, make the mind always devoid of any support [either inside or outside].

39. If the mind falls asleep, awaken it. Then if it starts wandering, make it quiet. If you reach the state where there is neither sleep nor movement of mind, stay still in That, the natural [real] state.

40. The state in which the mind is bereft of any support to cling to, ever faultless and pure, and devoid of worldly attachments, is the nature of liberation attained through knowledge. Keep this firmly in mind.

41. Dispelling all attachments completely, and fixing that mind in the Heart firmly, persist in your practice always in order to strengthen the awareness, which then shines forth with great effulgence and clarity.

42. Know that whoever meditates on that Supreme Void, and becomes established in It by virtue of constant practice, will definitely attain the Great state which is beyond birth and death.

43. Gods and goddesses, merits, demerits and their fruits, which are likewise anya [other than oneself], objects of attachment and the knowledge of those objects – all these will lead one to bondage in mighty samsara.

44. All objects of attachments are said to be pairs of opposites [happiness and misery, good and bad, profit and loss, victory and defeat, and so on]. When one rises above those pairs of opposites, one realises the Supreme. Such a yogi is a jivanmukta, liberated from bondage. On discarding the body, he becomes a videhamukta.

45. A wise man should not give up the body out of aversion to it. Know that when once the prarabdha karma [result of accumulated actions] which was responsible for the creation of the body ceases, the bodily burden will automatically fall off.

46. The consciousness which shines as "I" in the Heart Lotus is pure [flawless] and perfectly steady [without a trace of movement]. By destroying the ego, which rises [from that consciousness], that consciousness itself bestows the Supreme joy of liberation. Be sure about it.

47. With great devotion meditating constantly that "I am Shiva, the form of the One consciousness that is always unsullied by any adjunct", dispel all your attachments.

48. Giving up all notions about country, caste, blemishless community, asrama [status as a bachelor, family man, ascetic or one who has renounced the world] and associated matters, hold on to and practise always meditation upon the Self, your own natural state.

49. I alone am. No one belongs to Me; nor do I belong to anyone else. I can see no one who can call Me his; neither can I see anyone who is mine. I am all alone.

50. Know that the person who experiences the firm conviction, "I am the Supreme Brahman, I am the master and Lord of the universe!" is the real mukta [one who has attained liberation], and that the one following conflicting paths is in bondage.

51. The day one is able to see oneself with his inner eye as not the body, all his desires vanish, and he experiences Perfect peace.

52. He who is described in the scriptures as the Unborn and Lord, I am He, the Atman [Self], who is forever without form or qualities. There is absolutely no doubt about it.

53. I am pure awareness, immaculate, perfectly liberated; and forever present everywhere. I am indeterminable. No one can grasp Me or leave Me. I am free from sorrow. I am always brahmamayam [of the nature of Brahman].

54. I am the Self which is consciousness, Absolute completeness, deathless and Self-established, and which is other than this insentient body, limited between the top of the head and the sole of the foot, and which, beginning with the antahkaranas [the inner instruments such as mind and intellect] is bounded by the covering of the skin.

55. Thinking, "I am the Lord of all creations, moving or stationary, I remain as father, mother and father's father for the universe", aspirants for liberation contemplate with concentration and ardour only upon Me, who am that great Turiya state [the substratum of the waking, dream and sleep states].

56. I am the one who is worshipped through sacrifices and penances by all celestial beings beginning with the creator [Brahma], the heavenly damsels who are themselves sought after, humans, yakshas, gandharvas, nagas and other groups of superhuman beings, and also by many others. Know that everyone worships only Me.

57. By many kinds of rare austerities and charities, everyone worships only Me. Know that this vast creation, moving and stationary, and all objects, are nothing but Me, the Infinite One.

58. I am not the gross body, nor am I the subtle body. I am also not the causal body. I am the kinsman of the universe. I am the One who is of the nature of Transcendental knowledge. I am moreover the Eternal One, the Lord, the taintless One, the One who is devoid of the states [of waking, dream and sleep], the One who is devoid of the universe.

59. The beginningless consciousness is Unborn, Whole and, residing forever in its natural home of the Heart-cave, is without form, world or impurity. It is beyond comparison and completely unattached. It cannot be comprehended by the mind nor can It be seen or felt by the senses.

60. Repeatedly see thus: "I am He, the Eternal, Omnipresent Reality which is Brahman." Meditating thus for a long time, whoever abides imperturbably will become the Supreme Brahman, thereby attaining Immortality.

61. Having thus explained the nature of knowledge to enable everyone to attain liberation, which is always available, I shall now proceed to describe the conduct to be adopted by seekers. Noble Lady, listen to them calmly.

62. O Queen among women! Know that bathing in holy waters, repeating holy names or words [mantras], performing daily homa [sacred offering in specially prepared fire], worship, other oblations in lustrous fire, or any other means [sadhana] to be followed after great study, are never required for him [the earnest aspirant seeking liberation].

63. Niyamas [strict rules of conduct such as what to eat, when to eat, how to eat, what to wear, where to sit and so on], worship of deities in sacred places, nama archanas [worship of deities by reciting sacred names], pitru karmas [oblations, etc., carried out for the sake of forefathers to help them reach a high state], pilgrimage to holy places which have come forth on earth, and observance of great vows, are all not for him, if considered deeply.

64. He does not reap the fruit of actions, good or bad. Important dates and special observances zealously followed by the world are not for him. Give up all actions and all kinds of worldly codes of conduct.

65. Renounce completely all religious edicts and disciplines. Since all kinds of action result in bondage, give up all action plans, mental conflicts, and attachment to one's caste duties.

66. Even if the aspirant acquires many kinds of supernatural powers and magical powers such as visualising what is buried underneath the earth, and can demonstrate them before the world, he should give up mental attachment to them.

67. All these powers [siddhis] are only bondages to the individual soul. Further they drag one to follow a low path. The Supreme joy of liberation does not lie in any of them, but only in the Infinite consciousness.

68. One must engage unfailingly in yoga [the practice of Self-abidance] in all conditions, without allowing any special event to affect one adversely. If, due to doubts, delusion arises in the form of attraction to worship in holy places and temples [on account of past practices and vasanas], reject it immediately.

69. Listen to me, Lady! Know that only the wise man who never does anything which leads to the destruction of any form of life, such as insects, worms, animals, birds or plants, is a person who is seeking true knowledge.

70. He [the true aspirant] should not pull out tender roots [of fragrant plants, which is often done for worship]; he should not even pluck the leaves; he should not harm any living thing out of anger; he should not heartlessly pluck even flowers.

71-72. He should worship Lord Shiva using only flowers that have fallen naturally. He should not indulge in vile practices such as marana [causing destruction through the use of certain mantras], uchadana [driving one out with the force of mantras], vidveshana [causing mutual hatred between friends], the well known sthambana [freezing one's capabilities], causing fever, putting into action evil spirits, causing agitation, wrongly taking control of others, attracting and infatuating others, and so on. Abandon the worship of stones, wooden objects and similar articles.

73. Having relinquished the great mudras which are adopted in order to fix the mind on the devatas [deities] residing in holy places and temples, and the associated sacrifices, get rid of the vasanas also which may have accumulated on account of such practices in the past, and cling only to the Self, the all-pervading real consciousness.

74. Maintain a neutral attitude towards all things; do not get infatuated with anything; maintain equanimity whether in happiness or suffering; be the same to friends and enemies; treat alike a broken piece of mud pot and a piece of gold.

75. Know that a flawless yogi is one who does not ever allow himself to be swayed by desire for the pleasures of the senses, who frees himself at heart from mamakara [treating things as "mine"], who has a steadfast mind, who is free from desires and fear, and who always revels in the Self.

76. Being unaffected by either praise or slander, treating alike all creatures, he should always unfailingly maintain an equality of vision [sama drishti], considering all living beings in the world as himself.

77. Avoid unnecessary arguments and worldly associations. Do not create misunderstanding among others. Do not join religious bodies well versed in many scriptures. Give up both words of abuse and words of praise.

78. Gradually and completely get rid of jealousy, slander, pomp, passion, consequent hatred, desire, anger, fear and sorrow.

79. If a man is free from all the pairs of opposites and always lives in Solitude [established in himself Alone], he gains Perfect wisdom even while in the present body and shines forth with great effulgence.

80. Liberation is attained only by knowledge [jnana]. By other powers [siddhis] such a fruit is unattainable. However, aspirants become enchanted with blemishful worldly enjoyments and thaumaturgic powers [siddhis] and go after them with desire.

81. Know that the pure flawless person will experience that blemishless Lord [the Supreme Brahman] and positively attain liberation whether attended by the supernatural powers or not.

82. The body is a form constituted of the five elements [earth, water, fire, air and ether]. The One all-pervading Shiva is also nicely seated there. Hence the entire universe, right from the indivisible all-pervading Shivam [the highest and most abstract tattva or principle] to this world, is the form of Shankara.

83-84. My dearest, earnest seekers who see the enlightened one [jnani] and worship him with all the three instruments [mind, speech and body] in unison, offering him with heart-melting love, sweet-smelling sandal paste, fruits, flowers, incense, good water to bathe, clothes and food, will thus attain liberation. Know that those who worship that jnani reap the fruit of his righteous deeds and those who slander him reap the result of his sins.

85. I have revealed the Truth about knowledge and the conduct pertaining thereto, as you have asked. This entire path is indeed kalottara jnana [the knowledge to be revealed at the final stage of maturity]. Tell me, O Lady, if you want to ask anything more.

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' Shiva Mahapurana '

Merely by listening to the story of Shiva, a person secures that merit which results from the performance of a Rajasuya sacrifice and a hundred Agnistomas.

In the age of Kali, there is no greater virtue conducive to the achievement of liberation, than listening to the Shivapurana.

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In Praise of Lord Shiva:

" O Pure One, O Virtuous One!
O Lord with the proud bull of bloodshot eyes!
O limpid honey!
O water of life!
O Lord of beautiful eyes!
O Lion among the immortals!
Pray tell me who is my kin?"

- Saint Sundarar

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“The independent state of supreme consciousness is the reality of everything.”

- Shiva Sutras 1.1

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' Vijnanabhairava Tantra '

150–151. O supreme Goddess, here the sacrifice is nothing else than spiritual satisfaction characterized by bliss. The real pilgrimage, O Pārvati, is the absorption in the Shakti, which destroys all stains and protects all beings. How could there be another kind of worship and who would be worshiped?

152. The essence of the Self is universal. It is autonomy, bliss, and consciousness. Absorption in this essence is the ritual bath.

153. Offerings, devotee, supreme Shakti are but one. This is supreme devotion.

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' SHIVA PURANA '

In the Purana, we find this description of time, which is hardly the invention of brutish man scrabbling to create the spoke and the ploughshare:

The basic unit of life is nimesha, the instant. Fifteen nimeshas make one kastha, thirty kasthas one kaala, thirty kaalas one muhurta and thirty muhurtas one day. Thirty days is a maasa, a month, which is one day of the gods and ancestors; six maasas make an ayana, two ayanas a year. One human year is a day and a night. Three hundred and sixty-five human years make a divine one.

Four are the yugas in the land of Bharata: the krita, treta, dwapara and kali. The pristine krita lasts 4,800 divine years, the less perfect treta 3,600 years, the half-corrupt dwapara 2,400 and the almost enteriely evil kali, 1,200.

A chaturyuga, one cycle of four ages, is 12,000 godly years long, 12,000 X 365 human years. Seventy-one chaturyugas make a manvantara, fourteen manvantaras as kalpa. A kalpa, of 1000 chaturyugas, 12 million divine years, is one day of Brahma, the Creator.

8,000 years of Brahma make one Brahma yuga; 1,000 Brahma yugas make a savana. Each Brahma lives for 3,003 savanas.

A day of Brahma's has 14 Indras, his life 54,000 Indras.

One day of Vishnu is the lifetime of Brahma.

One day of Shiva is the lifetime of Vishnu.

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