Follow the Path of Perfection. For Happiness is ever found in Perfection. There is no
Happiness in imperfection. Verily, you are the Children of the Perfect One and you shall rise above the earthly World to attain Heaven's Perfection. And the Great Bliss of Heaven shall be yours for all time.
— Shiva Rahasya [Chapter 11, part 41]
Happiness in imperfection. Verily, you are the Children of the Perfect One and you shall rise above the earthly World to attain Heaven's Perfection. And the Great Bliss of Heaven shall be yours for all time.
— Shiva Rahasya [Chapter 11, part 41]
Follow you the Path of Truth. Seek Truth even in your dreams. Do not ally yourselves with Untruth at any time. For Real Life is established upon Truth. Man becomes Real by living in the Real. Otherwise he lives in the Lie and his life becomes a lie. And the life that has become a lie shall go up in smoke even as a dark cloud is burned up by the All-Consuming Sun of Truth.
Always speak the Truth. For whatsoever man speaks with his mouth that he believes with his heart. And whatsoever he believes with his heart the same shall come true. But that which the heart knows to be false shall remain a lie. For the heart is the abode of Truth Who is the Most Wise. Verily, Truth is your Refuge and your Shelter. He who forsakes the Abode of Truth shall be captured and devoured by Untruth.
— Shiva Rahasya [Chapter 11, part 35]
Always speak the Truth. For whatsoever man speaks with his mouth that he believes with his heart. And whatsoever he believes with his heart the same shall come true. But that which the heart knows to be false shall remain a lie. For the heart is the abode of Truth Who is the Most Wise. Verily, Truth is your Refuge and your Shelter. He who forsakes the Abode of Truth shall be captured and devoured by Untruth.
— Shiva Rahasya [Chapter 11, part 35]
O noble ones! let My followers be without fear in their pursuit of Justice. For, fear is the sign of the lowly. Out of fear lowly folk never start a great work; ordinary men begin a work but give up as soon as obstacles cross their path; but Great Souls never give up - they strive in this life and the next until success is theirs. Verily, it were better to be fearless as a tiger for even one day than to abide for a hundred years in dread like the antelope, the hare and the goat. Thus it has been said, The Flash of Lightning that lights up the World at a stroke is greater than the fire that gives nothing but smoke. Fear not Death, for the righteous are the Children of Truth and eternal life shall ever be theirs.
— Shiva Rahasya [Chapter 11, part 33]
— Shiva Rahasya [Chapter 11, part 33]
O you People of the Truth! do not ally yourselves with evil. Choose wisely. For this shall be the test of your faith and thereupon shall rest the judgement of your life in this World. As all worldly things have a shadow, so Truth on Earth has a shadow too. Only in My Abode of Light where all is bright and clear there is no shadow, no Untruth and no lie. But on Earth, where light is obscured by shadow, the Untruth finds easy pray. For this reason, on Earth, some must die in order that others may prevail. Let every man strive to overcome the enemies of Truth. But he
who conquers both the outward and inward enemies, namely, fear, attachment and the rest, is by far the best. He becomes a Perfect One in this very lifetime.
— Shiva Rahasya Chapter 11, part 32
who conquers both the outward and inward enemies, namely, fear, attachment and the rest, is by far the best. He becomes a Perfect One in this very lifetime.
— Shiva Rahasya Chapter 11, part 32
Honour both Spirit and Matter as you honour your own father and mother. For your life depends upon these two: your Spiritual life upon Spirit and your material life upon Matter. To disrespect one's father and mother is wrong, but to despise or go against them is a great sin. He who despises Spirit or Matter shall go the downward way.
— Shiva Rahasya Ch 11, part 21
— Shiva Rahasya Ch 11, part 21
O noble ones! the uppermost World is Heaven and the lowermost is Hell. Heaven is
inhabited by Great Beings who live in Truth. Hell is the abode of those who have chosen the Untruth. Between these two, there lies the World of Men, where Truth is mixed with Untruth in various measures.
The Astral World is the place wherein abide the Souls between one earthly life and the next. The Gurus are the Spiritual Masters who transmit My Truth to the World. They live in the Terrestrial, Astral and Celestial Spheres. I, the Supreme Guru, am above all.
In life, there are two Paths: one leads to Heaven, the other leads to Hell. Those who walk upon the upward Path, go to My Abode. Those who choose the downward Path, go astray. Therefore, as the hawk takes only one bird from the flock, let the wise follow one path. And let that path be straight and not crooked.
— Shiva Rahasya (259, 260, 261)
inhabited by Great Beings who live in Truth. Hell is the abode of those who have chosen the Untruth. Between these two, there lies the World of Men, where Truth is mixed with Untruth in various measures.
The Astral World is the place wherein abide the Souls between one earthly life and the next. The Gurus are the Spiritual Masters who transmit My Truth to the World. They live in the Terrestrial, Astral and Celestial Spheres. I, the Supreme Guru, am above all.
In life, there are two Paths: one leads to Heaven, the other leads to Hell. Those who walk upon the upward Path, go to My Abode. Those who choose the downward Path, go astray. Therefore, as the hawk takes only one bird from the flock, let the wise follow one path. And let that path be straight and not crooked.
— Shiva Rahasya (259, 260, 261)
I Am Shiva. I Am the One in Whom all things rest (Shi) and by Whose Power all things move (Va). Since I Am all and everything, each act of worship is but I Doing Worship unto Myself.
— Shiva Rahasya (252)
— Shiva Rahasya (252)
They call Me the Light of lights. For I am the light of Fire as well as Lightning, Stars, Moon, Sun and the Light of Knowledge, too. I am the Light of all things that shine. The Sun gives light unto the Moon and the Divine Fire in the Sky illumines the Sun. He who knows this, goes up from light to light and finally attains to the Light of lights Which is the Supreme Splendour that never dies.
By the Shining Lamp of Knowledge I dispel the darkness in those who are devoted to Me. Having seen the Light, it is every man's duty to bring Light into the World, each one according to his means. Enlightening each other, thinking of Me, speaking of Me, thus they abide in Unity with Me.
— Shiva Rahasya (219, 220)
By the Shining Lamp of Knowledge I dispel the darkness in those who are devoted to Me. Having seen the Light, it is every man's duty to bring Light into the World, each one according to his means. Enlightening each other, thinking of Me, speaking of Me, thus they abide in Unity with Me.
— Shiva Rahasya (219, 220)
Atma Sakshatkara
(All-Comprehensive Knowledge)
(Benedictory verse of Sri Bhagavan)
This is the Direct Awareness of the Self,
Graciously expounded to Guha by Ishvara Himself, The foremost and first Lord, now teaching this in Tamil Seated as the Self in my Heart.
That Siva further says:
1. Guha! I shall tell you about a different way
To reach that Reality which pervades partless in all, Too subtle, though, to be grasped (by the mind).
2. By which the knowledge of Awareness is well-attained, Knowing which is to become Siva Himself,
What has not been told to any by me,
Today, from me, that wisdom, hear!
3. Handed down by the lineage of gurus,
And beyond the ken of logicians,
This is for liberation from the bondage of the
birth-death cycle.
Its supreme vision shines at all places.
1 The chapter on Self-Realisation (Atma Sakshatkara) in an upa-agama text known as Sarvajnanottara, ‘The Pinnacle of all Knowledge’, translated from the Sanskrit original into Tamil by Bhagavan Sri Ramana.
4. He who is the One pervading all things,
He who has manifested as All,
He who has faces in all directions, who is beyond
thought,
Who remains Himself as all the verities and transcends
them too, is the Self.
5. He transcends all verities,
He is beyond the reach of speech, mind and name. ‘I am That (Siva-Self)’: thus you should meditate With perfectly undifferentiated mind, on Siva.
6. Firmly established as the eternal entity,
Imperishable and undifferentiated,
The all-pervasive, partless Knowledge that cannot be
fathomed by the mind,
It shines, with nothing prior to compare.
7. Without stain, indestructible, the totally serene, The knowledge transcending all objects,
Beyond the pale of thought, conception and doubt, That (Supreme) I am — no doubt about this.
8. That Supreme divinity, Siva, indeed am I, Of the nature of all the mantras,
And transcending all the mantras,
Devoid of dissolution and creation.
9. What is visible, what is invisible, the moving and the stationary — all these are pervaded by me.
I am the Lord of this universe. All shine because of me.
10. Filled with a variety of forms, one different from the other,
Filled with a galaxy of worlds,
All this universe, from Siva down to the earth,
Are all established in me.
11. Whatever is seen in this world,
Whatever is heard in this world,
Whatever shines, conceptualised as inside and
outside,
All these are pervaded by me, the all-pervading One.
Realise this.
12. Though considering himself the Self,
He desires to attain that Siva, the Supreme Self, as one apart.
Whoever contemplates on Siva thus in delusion,
Will not attain Sivahood by such contemplation —
know this.
13. ‘Siva is other than I; I am other than Siva’ — Uproot this attitude of differentiation.
‘I indeed am that Siva’ —
This conviction that is non-dual, ever practise.
14. Full of this non-dual conviction,
He who, everywhere, abides ever in the Self, Shall see, in all things, in all bodies,
Only that Siva-self — of this, there is no doubt.
15. Whoever has this conviction always, of the one Self, Shall rid himself of delusion, and dual perception. That yogi will attain to omniscience —
So it is said in the Vedas. This you should know.
16. He who is praised in all scriptures
As the unborn, the Ishwara,
That formless and attributeless Self,
He indeed am I — there is no doubt about this.
17. Only he who does not know his true nature
Is the jiva that is subject to the dharmas (characteristics)
of birth, death, and so on.
He who knows his true Self is one who is eternal, He is the pure, He is Siva. Without doubt, know this.
18. Hence, what men of discrimination should enquire carefully
And directly realise is the Self;
That itself shines twofold,
As the transcendental and the inferior divisions, the
gross and the subtle.
19. The Supreme nirvana is the higher,
The inferior is manifest as the creation,
Mantras are spoken of as its gross form,
What abides in changeless awareness is the subtle.
20. Shanmukha! Without realising It (Atma),
What avails explanations thereof in endless ways?
Tell me!
All these are only a wonderful display of words, The cause for the delusion of the mind.
21. All the dharmas (qualities) abide in the Self. Whichever of them the jiva imagines,
Whereby he concentrates his thoughts again and again
on it,
He will attain that object — there is no doubt of this.
22. Thus has been told by me as the knowledge of the Self What has been gathered succinctly in a condensed
form.
All, by any means, is of the nature of the Self. Realising this, may you ever be strengthened in the
thoughts of the Self.
23. The deities, the Vedas, the fire sacrifices,
The various gifts to priests in the course of their
performance —
None of this exists there (in the nature of the Self). Be tuned to the blemishless, omni-faceted, steadfast
knowledge of the Self.
24. To the jiva drowning in the vast ocean of the birth-death cycle,
And seeking a refuge,
What affords refuge is only that knowledge of the Self, Not anything else — know this.
25. He who becomes of the nature of the Supreme And realises it as it really is,
Shall, though experiencing all changing states, Attain liberation without effort — be aware of this.
26. There is no greater blessing anywhere,
Apart from the gaining of the Self.
Meditate ever on the Self. He, who is the Self,
He indeed is the one all-pervasive Supreme Self —
be aware of this.
27. It is not the prana (the vital air that circulates) nor the apana (the air that travels down) even,
Nor the instruments superior even to these, the senses, mind and such.
Reach ever for the thought of the Self. That is the omniscient and the perfect.
28. It is neither inside nor outside,
Not afar, nor nearby, nor does it fit in any place.
That Supreme is formless, all pervasive and effulgent, Direct your thoughts ever to it.
29. It is across, above, and below,
Inside and outside, which are divisions, ever estab-
lished firmly everywhere —
The void, the self-luminous Self. Ever meditate on that more and more.
30. Not a void, not a non-void,
It is also the non-void, and the void,
Pervasive everywhere, but without predilections — Ever think of this Self.
31. Afflictionless, and without any support for itself, Bereft of caste, name, and form —
That taintless, attributeless Self
You should unceasingly meditate upon.
32. With no refuge, with nothing to support it,
Beyond the range of comprehension, without parallel, Faultless by nature, the eternal — the
Self that is so, meditate upon it joyfully, forever.
33. Embracing dispassion and thus desisting from all karmic activity,
Shying away from society,
One should, thereafter, ever meditate upon
The Self within oneself, in oneself, by oneself —
be aware of this.
34. Country and lineage, the traditional castes and style of life,
Effacing various thoughts arising in the wake of these, The wise man should meditate daily,
Upon his (real) nature.
35. ‘This is the mantra’, ‘this is the deity’, ‘This is indeed what is called meditation’, ‘This indeed is tapas’—
Casting afar all such thoughts,
Concentrate on the nature of your own Self.
36. The Self is without thought.
Make it impossible for the thought-oriented (mind) to
think at all.
Make the mind that thinks, to get settled on the Self. Let not the mind think of anything else.
37. The Self is not something that can be thought of nor is it something that cannot be thought of.
It is not thought itself,
It is indeed itself thought —
What does not lean towards any of the above,
The Supreme that is the Self, ever meditate upon it.
38. Meditate ever on that
Which is beyond the reach of the mind, Allowing no refuge for the mind.
The joy that is attained in abundance in that Self, That is beyond all verities and complete.
39. Without any differences, and beyond the reach of thinking,
Without any precedent, without anything similar, That which is the utmost frontier and extolled as the
supreme bliss, Be immersed in it.
40. Discarding all desire for objects, Destroying the modes of the mind,
The non-dual state of being the One, When the mind ceases to be,
Is the one called supreme bliss.
41. All directions, all places, all times
Are conducive for the yoga of the Self, so say the
scriptures.
Differences of castes and orders of life and such, Cannot cause any differences in the least to the nature
of knowledge.
42. The colour of milk is one, the colours of the cows many, So is the nature of knowledge, observe the wise ones. Beings of various marks and attributes,
Are like the cows, their realisation is the same;
This is an example we should know.
43. Brahman intimately pervades all,
It shines with faces in all directions. Established in it without a pause,
Think not of differences such as regions and directions.
44. In this world itself, there is no mark, lifestyle, or tradition,
For the one who becomes of the nature of the Self. He has nothing to gain by any action of his; no action
need he perform,
Nor any injunctions prescribing actions apply to him
— know this.
45. Moving or standing or sleeping,
Waking or taking food or water,
In the face of the wind, the cold and the sun, Unaffected will he be, in any state, at any time.
46. Fear, indigence, sickness, burning fever, indigestion —
Even when all these affect,
One established in the Self,
Peaceful and shining full,
He is never at his wit’s end on any count; he will
savour the satisfaction of the Self.
47. Whether going forward or returning, I am not the one that moves
Forward or back. When enquired into there is no going or coming.
In the ever changing dharma of Prakrti, the cause of illusive creation,
I never was immersed, nor am I now.
48. All activities prescribed are the work of Prakrti, the illusion.
Prakrti, so spoken of, is the source of all action. ‘I am the immaculate’, ‘I am the actionless’, thus indeed will reflect
The wise man, the knower of truth.
49. For him there is no bondage of Prakrti, the delusion. He has earned the name of the liberated one.
He shall never be touched by the defects
Spoken of as the action of Prakrti.
50. The manner in which a lamp shines,
Destroying darkness with its light — in like manner, By destroying the enveloping darkness, arising from
inexplicable ignorance,
The Self, of the nature of the pure light of knowledge,
shines.
51. Even as the lamp, with the fuel of ghee spent, attains nirvana (peace),
The yogi, continuously contemplating on the Truth of the Self,
Will be at peace in the Self.
Nothing greater is there to be attained than the Self —
this is the truth.
52. When the pot is carried, the space within the pot, Though conceived of as carried,
Is it not the pot only that is carried?
The Self too, like Space, remains motionless.
53. When the pot breaks, the space in the pot
Merges one with the great Space.
When the inert body passes away, the Self, seemingly
in the body,
Becomes immediately one with the Supreme Self.
54. Thus, the Lord who is omniscient
Spoke with authority then:
‘One who is liberated, severed from all bondage, Becomes all pervasive, endless,
With absolute Awareness’.
55. Discarding totally all the agamas,
Attaining the pure samadhi of Atma yoga,
Realising, by due enquiry, there is nothing else greater
than this,
Destroy all wrong ideas, in the mind, of differences.
56. Meditating continuously on the great Knowledge thus, That yogi who attains ever the bodiless nature,
That pure jnani whose dharma is the dharma of That
(bodiless nature) alone,
Is the liberated one, shining inside and out, reaching
across to every place.
57. Omniscience and bliss, and mature wisdom, Remaining independent, limitless strength — Attaining all these, he shines ever, the Self without
afflictions.
With an immaculate body, he, as the Self, merges in
Siva.
58. Japa of the name, worship, bathing in holy waters, ritual sacrifices,
None of these or others are needed. The fruits of dharma and adharma, Water oblations to forefathers, None of these are for him.
59. No injunctions for observance, no fasts,
Nothing required by way of getting into or out of
(any action),
No vows of celibacy for him, know this.
60. Not having any recourse to falling into the fire or water, Or falling from the mountain top,
Enjoy the feast of the Knowledge of Siva, eternal and
pure.
Rid of the rules applying to all creation, move about as you please.
61. I tell you this is the Truth, the Truth, the Truth, thrice over.
There is nothing greater than this, Nothing greater is there to be known, Nothing at all, nowhere ever.
62. Rid of any blemish, rid of ignorance, with pure intellect, being the pure Self,
By the pure conviction that all that is seen is pure, Meditating on the immaculate nature,
He shall attain Awareness.
(All-Comprehensive Knowledge)
(Benedictory verse of Sri Bhagavan)
This is the Direct Awareness of the Self,
Graciously expounded to Guha by Ishvara Himself, The foremost and first Lord, now teaching this in Tamil Seated as the Self in my Heart.
That Siva further says:
1. Guha! I shall tell you about a different way
To reach that Reality which pervades partless in all, Too subtle, though, to be grasped (by the mind).
2. By which the knowledge of Awareness is well-attained, Knowing which is to become Siva Himself,
What has not been told to any by me,
Today, from me, that wisdom, hear!
3. Handed down by the lineage of gurus,
And beyond the ken of logicians,
This is for liberation from the bondage of the
birth-death cycle.
Its supreme vision shines at all places.
1 The chapter on Self-Realisation (Atma Sakshatkara) in an upa-agama text known as Sarvajnanottara, ‘The Pinnacle of all Knowledge’, translated from the Sanskrit original into Tamil by Bhagavan Sri Ramana.
4. He who is the One pervading all things,
He who has manifested as All,
He who has faces in all directions, who is beyond
thought,
Who remains Himself as all the verities and transcends
them too, is the Self.
5. He transcends all verities,
He is beyond the reach of speech, mind and name. ‘I am That (Siva-Self)’: thus you should meditate With perfectly undifferentiated mind, on Siva.
6. Firmly established as the eternal entity,
Imperishable and undifferentiated,
The all-pervasive, partless Knowledge that cannot be
fathomed by the mind,
It shines, with nothing prior to compare.
7. Without stain, indestructible, the totally serene, The knowledge transcending all objects,
Beyond the pale of thought, conception and doubt, That (Supreme) I am — no doubt about this.
8. That Supreme divinity, Siva, indeed am I, Of the nature of all the mantras,
And transcending all the mantras,
Devoid of dissolution and creation.
9. What is visible, what is invisible, the moving and the stationary — all these are pervaded by me.
I am the Lord of this universe. All shine because of me.
10. Filled with a variety of forms, one different from the other,
Filled with a galaxy of worlds,
All this universe, from Siva down to the earth,
Are all established in me.
11. Whatever is seen in this world,
Whatever is heard in this world,
Whatever shines, conceptualised as inside and
outside,
All these are pervaded by me, the all-pervading One.
Realise this.
12. Though considering himself the Self,
He desires to attain that Siva, the Supreme Self, as one apart.
Whoever contemplates on Siva thus in delusion,
Will not attain Sivahood by such contemplation —
know this.
13. ‘Siva is other than I; I am other than Siva’ — Uproot this attitude of differentiation.
‘I indeed am that Siva’ —
This conviction that is non-dual, ever practise.
14. Full of this non-dual conviction,
He who, everywhere, abides ever in the Self, Shall see, in all things, in all bodies,
Only that Siva-self — of this, there is no doubt.
15. Whoever has this conviction always, of the one Self, Shall rid himself of delusion, and dual perception. That yogi will attain to omniscience —
So it is said in the Vedas. This you should know.
16. He who is praised in all scriptures
As the unborn, the Ishwara,
That formless and attributeless Self,
He indeed am I — there is no doubt about this.
17. Only he who does not know his true nature
Is the jiva that is subject to the dharmas (characteristics)
of birth, death, and so on.
He who knows his true Self is one who is eternal, He is the pure, He is Siva. Without doubt, know this.
18. Hence, what men of discrimination should enquire carefully
And directly realise is the Self;
That itself shines twofold,
As the transcendental and the inferior divisions, the
gross and the subtle.
19. The Supreme nirvana is the higher,
The inferior is manifest as the creation,
Mantras are spoken of as its gross form,
What abides in changeless awareness is the subtle.
20. Shanmukha! Without realising It (Atma),
What avails explanations thereof in endless ways?
Tell me!
All these are only a wonderful display of words, The cause for the delusion of the mind.
21. All the dharmas (qualities) abide in the Self. Whichever of them the jiva imagines,
Whereby he concentrates his thoughts again and again
on it,
He will attain that object — there is no doubt of this.
22. Thus has been told by me as the knowledge of the Self What has been gathered succinctly in a condensed
form.
All, by any means, is of the nature of the Self. Realising this, may you ever be strengthened in the
thoughts of the Self.
23. The deities, the Vedas, the fire sacrifices,
The various gifts to priests in the course of their
performance —
None of this exists there (in the nature of the Self). Be tuned to the blemishless, omni-faceted, steadfast
knowledge of the Self.
24. To the jiva drowning in the vast ocean of the birth-death cycle,
And seeking a refuge,
What affords refuge is only that knowledge of the Self, Not anything else — know this.
25. He who becomes of the nature of the Supreme And realises it as it really is,
Shall, though experiencing all changing states, Attain liberation without effort — be aware of this.
26. There is no greater blessing anywhere,
Apart from the gaining of the Self.
Meditate ever on the Self. He, who is the Self,
He indeed is the one all-pervasive Supreme Self —
be aware of this.
27. It is not the prana (the vital air that circulates) nor the apana (the air that travels down) even,
Nor the instruments superior even to these, the senses, mind and such.
Reach ever for the thought of the Self. That is the omniscient and the perfect.
28. It is neither inside nor outside,
Not afar, nor nearby, nor does it fit in any place.
That Supreme is formless, all pervasive and effulgent, Direct your thoughts ever to it.
29. It is across, above, and below,
Inside and outside, which are divisions, ever estab-
lished firmly everywhere —
The void, the self-luminous Self. Ever meditate on that more and more.
30. Not a void, not a non-void,
It is also the non-void, and the void,
Pervasive everywhere, but without predilections — Ever think of this Self.
31. Afflictionless, and without any support for itself, Bereft of caste, name, and form —
That taintless, attributeless Self
You should unceasingly meditate upon.
32. With no refuge, with nothing to support it,
Beyond the range of comprehension, without parallel, Faultless by nature, the eternal — the
Self that is so, meditate upon it joyfully, forever.
33. Embracing dispassion and thus desisting from all karmic activity,
Shying away from society,
One should, thereafter, ever meditate upon
The Self within oneself, in oneself, by oneself —
be aware of this.
34. Country and lineage, the traditional castes and style of life,
Effacing various thoughts arising in the wake of these, The wise man should meditate daily,
Upon his (real) nature.
35. ‘This is the mantra’, ‘this is the deity’, ‘This is indeed what is called meditation’, ‘This indeed is tapas’—
Casting afar all such thoughts,
Concentrate on the nature of your own Self.
36. The Self is without thought.
Make it impossible for the thought-oriented (mind) to
think at all.
Make the mind that thinks, to get settled on the Self. Let not the mind think of anything else.
37. The Self is not something that can be thought of nor is it something that cannot be thought of.
It is not thought itself,
It is indeed itself thought —
What does not lean towards any of the above,
The Supreme that is the Self, ever meditate upon it.
38. Meditate ever on that
Which is beyond the reach of the mind, Allowing no refuge for the mind.
The joy that is attained in abundance in that Self, That is beyond all verities and complete.
39. Without any differences, and beyond the reach of thinking,
Without any precedent, without anything similar, That which is the utmost frontier and extolled as the
supreme bliss, Be immersed in it.
40. Discarding all desire for objects, Destroying the modes of the mind,
The non-dual state of being the One, When the mind ceases to be,
Is the one called supreme bliss.
41. All directions, all places, all times
Are conducive for the yoga of the Self, so say the
scriptures.
Differences of castes and orders of life and such, Cannot cause any differences in the least to the nature
of knowledge.
42. The colour of milk is one, the colours of the cows many, So is the nature of knowledge, observe the wise ones. Beings of various marks and attributes,
Are like the cows, their realisation is the same;
This is an example we should know.
43. Brahman intimately pervades all,
It shines with faces in all directions. Established in it without a pause,
Think not of differences such as regions and directions.
44. In this world itself, there is no mark, lifestyle, or tradition,
For the one who becomes of the nature of the Self. He has nothing to gain by any action of his; no action
need he perform,
Nor any injunctions prescribing actions apply to him
— know this.
45. Moving or standing or sleeping,
Waking or taking food or water,
In the face of the wind, the cold and the sun, Unaffected will he be, in any state, at any time.
46. Fear, indigence, sickness, burning fever, indigestion —
Even when all these affect,
One established in the Self,
Peaceful and shining full,
He is never at his wit’s end on any count; he will
savour the satisfaction of the Self.
47. Whether going forward or returning, I am not the one that moves
Forward or back. When enquired into there is no going or coming.
In the ever changing dharma of Prakrti, the cause of illusive creation,
I never was immersed, nor am I now.
48. All activities prescribed are the work of Prakrti, the illusion.
Prakrti, so spoken of, is the source of all action. ‘I am the immaculate’, ‘I am the actionless’, thus indeed will reflect
The wise man, the knower of truth.
49. For him there is no bondage of Prakrti, the delusion. He has earned the name of the liberated one.
He shall never be touched by the defects
Spoken of as the action of Prakrti.
50. The manner in which a lamp shines,
Destroying darkness with its light — in like manner, By destroying the enveloping darkness, arising from
inexplicable ignorance,
The Self, of the nature of the pure light of knowledge,
shines.
51. Even as the lamp, with the fuel of ghee spent, attains nirvana (peace),
The yogi, continuously contemplating on the Truth of the Self,
Will be at peace in the Self.
Nothing greater is there to be attained than the Self —
this is the truth.
52. When the pot is carried, the space within the pot, Though conceived of as carried,
Is it not the pot only that is carried?
The Self too, like Space, remains motionless.
53. When the pot breaks, the space in the pot
Merges one with the great Space.
When the inert body passes away, the Self, seemingly
in the body,
Becomes immediately one with the Supreme Self.
54. Thus, the Lord who is omniscient
Spoke with authority then:
‘One who is liberated, severed from all bondage, Becomes all pervasive, endless,
With absolute Awareness’.
55. Discarding totally all the agamas,
Attaining the pure samadhi of Atma yoga,
Realising, by due enquiry, there is nothing else greater
than this,
Destroy all wrong ideas, in the mind, of differences.
56. Meditating continuously on the great Knowledge thus, That yogi who attains ever the bodiless nature,
That pure jnani whose dharma is the dharma of That
(bodiless nature) alone,
Is the liberated one, shining inside and out, reaching
across to every place.
57. Omniscience and bliss, and mature wisdom, Remaining independent, limitless strength — Attaining all these, he shines ever, the Self without
afflictions.
With an immaculate body, he, as the Self, merges in
Siva.
58. Japa of the name, worship, bathing in holy waters, ritual sacrifices,
None of these or others are needed. The fruits of dharma and adharma, Water oblations to forefathers, None of these are for him.
59. No injunctions for observance, no fasts,
Nothing required by way of getting into or out of
(any action),
No vows of celibacy for him, know this.
60. Not having any recourse to falling into the fire or water, Or falling from the mountain top,
Enjoy the feast of the Knowledge of Siva, eternal and
pure.
Rid of the rules applying to all creation, move about as you please.
61. I tell you this is the Truth, the Truth, the Truth, thrice over.
There is nothing greater than this, Nothing greater is there to be known, Nothing at all, nowhere ever.
62. Rid of any blemish, rid of ignorance, with pure intellect, being the pure Self,
By the pure conviction that all that is seen is pure, Meditating on the immaculate nature,
He shall attain Awareness.
"Kashi was created by Lord Shiva and is an independent intelligence called Kashi Devi.
After He created Her, Kashi Devi asked a boon of Lord Shiva, Mahadeva, “Bless me so that whoever enters Kashi (Varanasi) will obtain liberation.”
Mahadeva then gave three boons:
‘First, whoever comes into Kashi and gets into the Ganga (the Ganges River) to take snaan (sacred bath), will have all their sins washed away.
Second, whoever dies in Kashi will be liberated.
And third, whoever’s body is brought and burnt in Manikarnika Ghat or Harishchandra Ghat will also be liberated.’ Kashi Devi was really happy with these three boons.
But Devi Parvati interfered and said, ‘Mahadeva, don’t you feel you made liberation very cheap and enlightenment so easy? Everyone can get it!’
Mahadeva said, ‘Don’t worry, I will take you to Kashi and show you. Come.’
Meanwhile, this boon that Mahadeva gave to Kashi Devi became very popular. In the next few days, almost the whole world had gathered to take a bath in the Ganga.
Mahadeva and Devi arrived in Kashi. Mahadeva said to Devi, ‘Now let both of us become human beings. I will lie down pretending I’m your dead husband and you sit down here acting as the widow, crying. If any person without sin touches me, I will come back to life. If somebody with sin touches me and tries to bring me back to life, they will die.’
Mahadeva lay down as a dead body and Devi sat there crying extremely loudly.
All the people who had come to take a bath in the Ganga came and asked Devi, ‘What happened? What happened? Why are you crying? Why is such a beautiful lady sitting and crying in front of such a beautiful man?’
Devi said, ‘My young husband has died. If anybody without sin touches my husband’s body, he will come back to life. But if you have done some sin and you touch him, your head will burst and you will die!’
From morning to night, millions of people took bath in the Ganga, but not a single person dared to touch this body!
Late that night, one drunkard fellow came. He also asked Devi, ‘What happened?’ Devi said, ‘If anybody without sin touches my husband, he will come back to life. But if a person with sin touches him, that person will die!’
Devi thought that this man will start running away like all the others. But that drunken fellow looked at Devi and said, ‘Wait, wait, wait …. I heard Shiva has given some boon.’ So he gets into the Ganga, takes a bath and comes out. Then he said, ‘I have done all types of sins. But now, after taking bath in the Ganga, I am free of all sins because Shiva gave this boon.’
Then he touches the dead body of the husband! Naturally, Shiva comes back to life and gives darshan, liberating him.
Then Mahadeva asks Devi, ‘Do you see now? Millions may take a bath in the Ganga, but how many of them really believe in my boon?'
Millions may visit and perform religious rituals, but how many of them understand the context of what they are doing?
So don't worry, even if I shower everyone with boons, only those who are worthy, who are already in the space of completion and feeling connection, will even be ready to receive them!'
After He created Her, Kashi Devi asked a boon of Lord Shiva, Mahadeva, “Bless me so that whoever enters Kashi (Varanasi) will obtain liberation.”
Mahadeva then gave three boons:
‘First, whoever comes into Kashi and gets into the Ganga (the Ganges River) to take snaan (sacred bath), will have all their sins washed away.
Second, whoever dies in Kashi will be liberated.
And third, whoever’s body is brought and burnt in Manikarnika Ghat or Harishchandra Ghat will also be liberated.’ Kashi Devi was really happy with these three boons.
But Devi Parvati interfered and said, ‘Mahadeva, don’t you feel you made liberation very cheap and enlightenment so easy? Everyone can get it!’
Mahadeva said, ‘Don’t worry, I will take you to Kashi and show you. Come.’
Meanwhile, this boon that Mahadeva gave to Kashi Devi became very popular. In the next few days, almost the whole world had gathered to take a bath in the Ganga.
Mahadeva and Devi arrived in Kashi. Mahadeva said to Devi, ‘Now let both of us become human beings. I will lie down pretending I’m your dead husband and you sit down here acting as the widow, crying. If any person without sin touches me, I will come back to life. If somebody with sin touches me and tries to bring me back to life, they will die.’
Mahadeva lay down as a dead body and Devi sat there crying extremely loudly.
All the people who had come to take a bath in the Ganga came and asked Devi, ‘What happened? What happened? Why are you crying? Why is such a beautiful lady sitting and crying in front of such a beautiful man?’
Devi said, ‘My young husband has died. If anybody without sin touches my husband’s body, he will come back to life. But if you have done some sin and you touch him, your head will burst and you will die!’
From morning to night, millions of people took bath in the Ganga, but not a single person dared to touch this body!
Late that night, one drunkard fellow came. He also asked Devi, ‘What happened?’ Devi said, ‘If anybody without sin touches my husband, he will come back to life. But if a person with sin touches him, that person will die!’
Devi thought that this man will start running away like all the others. But that drunken fellow looked at Devi and said, ‘Wait, wait, wait …. I heard Shiva has given some boon.’ So he gets into the Ganga, takes a bath and comes out. Then he said, ‘I have done all types of sins. But now, after taking bath in the Ganga, I am free of all sins because Shiva gave this boon.’
Then he touches the dead body of the husband! Naturally, Shiva comes back to life and gives darshan, liberating him.
Then Mahadeva asks Devi, ‘Do you see now? Millions may take a bath in the Ganga, but how many of them really believe in my boon?'
Millions may visit and perform religious rituals, but how many of them understand the context of what they are doing?
So don't worry, even if I shower everyone with boons, only those who are worthy, who are already in the space of completion and feeling connection, will even be ready to receive them!'
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
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
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.
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.
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
*
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
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
Delight in these meditations, my Adored One.
Play with creation as it plays with you.
Playing, become smaller than an atom,
Travel through the expanse of space,
Drink the elixir of immortality.
Bathe in the stream of these life-giving teachings.
Flirt with the tingling sparks of vitality
Surging through your body.
Live your whole life as a festival, a celebration,
Liberated in love and work.
- Vijnanabhairava Tantra
Play with creation as it plays with you.
Playing, become smaller than an atom,
Travel through the expanse of space,
Drink the elixir of immortality.
Bathe in the stream of these life-giving teachings.
Flirt with the tingling sparks of vitality
Surging through your body.
Live your whole life as a festival, a celebration,
Liberated in love and work.
- Vijnanabhairava Tantra
Beings
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