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Nikhila Tantras

Vedic Hymns
(Transliteration and Translation in English)

Translator:

Maitreya (Swami Madhusudana Saraswati)


Editor:

Bhairavi (Jenna Madayag)

Publisher Ph:

Publications

Address1

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Bangalore

Karnataka, India

2009 $00.00 USD Rs: 00.00

Nikhila Tantras
Vedic Hymns
(Transliteration and Translation in English)

Email:Maitreya@nikhiltantra.org
Website: www.nikhiltantra.org

Editing: Bhairavi (Jenna Madayag from U.S.)


Email: Bhairavi@nikhiltantra.org
For Queries :
Mail us at: vbv@nikhiltantra.org
Publisher:
Publications
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Address2
City, State, India
Table of Contents

INTRODUCTION BY MAITREYA AND BHAIRAVI ................................1

108 NAMES TO PARAMAGURU SRI SACHIDĀNANDA SWAMI ....2

WORSHIP OF GURU, THE TEACHER, WITH LAMPS ........................3

HYMN TO GANESHA, THE ELEPHANT GOD, FROM HEAD OF


ATHARVA VEDA .........................................................................................4
HYMN TO SŪRYA, THE SUNGOD, FROM HEAD OF ATHARVA
VEDA ......................................................................................................................... .......5
HYMN TO NARĀYANA, THE SUSTAINER, FROM HEAD OF
ATHARVA VEDA .................................................................................................... .....6
HYMN TO AGHORA, THE GOD WHO IS NOT IMPURE, FROM
HEAD OF ATHARVA VEDA ....................................................................7
HYMN TO DEVĪ, MOTHER ALMIGHTY, FROM HEAD OF
ATHARVA VEDA .................................................................................................... .....8
HYMN OF RUDRA, THE DESTROYER, FROM YAJUR VEDA
(NAMAKAM) .......................................................................................... ........................9
HYMN OF RUDRA, THE DESTROYER, FROM YAJUR VEDA
(CHAMAKAM) ................................................................................................. ..............9
HYMN TO DURGA, THE PROTECTOR AND DESTROYER
GODDESS...................................................................................................10
HYMN TO LAKSMI, THE GODDESS OF WEALTH .................................11

HYMN TO MEDHA, THE GODDESS OF KNOWLEDGE ......................12

BHAVANOPANISHAD, THE INNER WORSHIP OF SRI CHAKRA . .13

HYMN TO PURŪSHA, THE ABSOLUTE FORMLESS ENERGY,


FROM THE KRISHNA YAJUR VEDA ..................................... ..........................14
HYMN TO NARĀYANA, THE SUSTAINER ...................................................15

HYMN TO VISHNU, THE ALL-PERVASIVE REALITY ........................16


MANTRA PUSHPAM, THE HYMN TO THE SYLLABLES WE OFFER
AT THE FEET OF THE ALL-PERVASIVE TRUTH .....................................17
HYMN TO SHRADDHĀ, THE FAITH .....................................................18

HYMN TO KĀLA, THE TIME ......................................................... ......................19

INTRODUCTION

By Maitreya -

The Truth is one. “Ēko satyam viprāha bahudhā


vadanti,” it means at the time of yore, each rishi, seer,
explained the absolute Truth in their unique way.
Everyone realized the absolute Truth, but for the ordinary
person to understand it, each particular rishi put that
Truth in a form. It does not mean that the rishis do not
know anything about the absolute Truth which is
formless. They know that all the forms are not true,
because absolute Truth remains the same in the three
periods of time: past, present, and future. But still they
want the human kind to attach to a particular form, grow
above that form, and reach the Absolute Reality.
For your convenience I’m going to give some
examples. The electricity that remains the same in your
cables expresses itself in the bulb as the light, in the
heater as the heat, and in the refrigerator to protect your
food. You know that they are all totally different. But do
you know that the power which prevails in all the
electronic equipments is the same? So in these Vedic
hymns, prayers, every rishi says that Ganapati, Shiva,
Mother Almighty, the Sungod, Narāyana, everyone, is
absolute. How can there be so many absolute realities? If
energy is all-pervasive, how can there be a place for
another God or Goddess to enter? It means that Absolute
Reality is only one, but expressed in various ways.
We are basically human beings, equal human beings,
but unequal in our impressions. Each one is different from
the other in that one person is standing 1000 miles away
from the Truth, and another is 10 miles away from the
Truth. One has to decide where to walk to reach the goal.
So here the differences lie. One may like a particular
prayer, so let them continue it. But the rishis always want
everyone to reach the absolute Truth. So, follow the path
of absolute Truth and reach your goal, that’s what I
advise.
Who is a rishi? A rishi is one who gave up their ego,
their name and identity. They wanted to be identified as
only the seer of the vidya, the knowledge. In this way,
they absorbed themselves in the knowledge and
remained. And only with the rishi’s blessings can one
enter into the knowledge. These rishis are also beyond
time and space. They are not a group of people sitting
together formulating the knowledge. They can all be from
different time periods and places that dissolve into the
Truth of that particular teaching.
What is sin? This question has not been answered
properly, so people don’t know how to act accordingly. Sin
can be defined as that which disturbs the flow of nature
that prevents society from existing in harmony. The rishis
don’t want to ordain us what to do and what not to do.
They don’t want us to feel guilty for what we’ve done, nor
do they want us to be their slaves. They aren’t preachers;
they are the guides on the spiritual path. If you want to
come on the spiritual path, they are here to guide you.
For example, over time a greater percentage of
Indian men have not been faithful to their wives, while
the women have remained faithful to their husbands. First
comes lust when they want to take a second husband’s
wife. That is also shown as greed as they are wanting
more than what they have. This causes anger and
jealousy in the second husband, and he may try to steal
the first husband’s wife in revenge. This causes further
problems in the level of progeny in the society.
If there is a man who is greedy and wants to have
100 women for his own, then 99 men will be without
women and cannot produce children. This is mada, ego in
the man, and cholesterol blockage of the mind, thinking
he’s so great that he can have so many. All the men
without wives will feel jealous of him. This will create an
imbalance in the society. The same effect can happen
with a female who goes to so many men. She may not
want children, and if so, can only have one child a year
until her fertile years are over. Who will raise the children
if the men do not want to take the responsibility? The
rishis want us to be happy and the social ecology to be
stable.
It is man that has defined what sin is, and it is the
self-imposed guilt that lasts much longer than the sin
itself. Be honest about any sins committed in the past,
and the sins will be forgiven. So when lay people come
onto the spiritual path, it is advised to remain celibate or
remain with only one partner. That’s why in Sūrya
Atharvana Shīrsha, we discussed these matters.
When you enter the spiritual path, you will be
purifying yourself from your past sins. Further, you are
not supposed to commit any more sins to disrupt the
society, as you become a child of the society. The rishis
are not giving any license to you to purify yourself
through your sādhana (spiritual practice), then commit
the sin again. It is not like confession either where you
are temporarily cleansed until you sin and confess again.
It is up to you when you choose the path of spirituality
what to do and what not to do. They do not want to rule
upon your mind. They don’t feel above the society or as
superhuman beings; they are one with you. That is
entering into the heart of the rishis.

Bhairavi’s Words –

In the Narāyana Atharva Shīrsha, it begins with the


shānti pāthaha mantra invoking the peace, “om sahanā
vavatū saha nau bunaktu saha viryam karavāvahai
tejasvina āvadhītamastu mā vidvishā vahai om shānti
shānti shāntih. We are invoking peace in the teaching
situation, in the relationship between the Guru and the
disciple. I’ve heard this mantra chanted several times
before and was curious about the part where we ask that
there be no hatred, jealousy and ego-clashing between
the student and the teacher. But I could never understand
how it could occur until I had my own experiences. Since I
came to Maitreya, I have seen how students, even
myself, have not been able to absorb this teaching, or
sometimes merely forgetting. Some have taken powerful
mantras from him, received the energetic benefits from
them, and then backfired onto us with their ego. They
complain, try to control, use the energies against us with
their negativity, and then try to bribe with their actions
and words. They even make judgements about our
relationship based on social prejudices, and still consider
themselves to be his disciple. We don’t want to lash back
at our students and send the negativity back to them. It
serves no purpose when one wants to evolve out of the
drawbacks of mankind. All we can do is send back to
them love and compassion that one day this will all
dissolve.
I had a phone conversation one day with a
newspaper journalist. He wanted to know what I came to
India for. I said to live out my sādhana as I found my
Guru. The journalist asked me who are the Gods that I
worshipped. I answered Shiva, Parvathi, Bhairavi,
Bhairava, Rādha, Krishna, Ganapati, Kali, Lalita, and
others. He tried to convince me to believe in something
else, something based on his belief system. He said, “All
of those Gods you mentioned have so many wives. Why
not just worship Sita and Rām? In Indian culture, the
greatness of the tradition is to be faithful and have only
one wife and husband for the whole life.” While this is a
beautiful concept that does exist worldwide, I know that
this is not altogether true, even in Mother India. He was
not acting like a journalist from an objective standpoint
anyways, because he was working for a Hindu revival
society, so he had his own fixations based on what he
thinks a Hindu is. So why doesn’t that journalist keep Sita
and Ram for himself and send the rest of the Gods and
Goddesses to the western countries as they are more
tuned into us? The rishis did not want to impose their
energies on the people, nor did they want them to
conform to a particular lifestyle. They wanted us to reach
the Truth in whatever way works for us. So that is why as
many millions of people there are, there are deities for
each of them. And this also speaks true of the various
paths of spirituality. I’m studying the Vedas, Tantras,
Buddhism, Kriya Yoga, and the Aghora path, whatever is
in my karmic pattern, all from the same Guru. All these
paths take me to the goal of reaching the ultimate Truth.
The Guru, who is all-knowing, will know what to teach to
their disciple, when to teach it, and how to implement it.
I also have a story of a man named Kumar, who emailed
me wanting to learn about Tantra. He knew I was a
tantric, but had some uncertainties of what that really
meant. He asked the following questions, “Do I have to
pray to any Gods or Goddesses? Are tantric rituals
necessary on this path? Is a Guru necessary?” Such
questions needed to be answered in person, not on email.
We spoke to him and told him when the time is right for
us to meet, we will. In order to practice the tantric rituals
that he was inquiring about, he would have to do years of
prior work through yoga and meditation to strengthen the
physical body, pranic body, and the mind. Kumar kept
emailing me as he was impatient. Maitreya said Kumar
was his disciple in his past lives, but due to his arrogance
and ego, he couldn’t surrender, and now he’s appearing
again. Eventually he asked for my photo. I told him that it
is not necessary to know what I looked like, and that he
was looking for a sexual connection, not sādhana. He said
he just wanted to have some visual of who he was in
contact with, and any photo will do. Maitreya knew what
he was up to, in the name of Tantra, he wanted to meet
and date a Bhairavi. We sent him a photo instead of our
Gurudev Nikhileshvara and gave him the Guru mantra to
start his sādhana. He thanked me for the photo, and I
never heard from him again. If he wanted to study and
surrender, we would have the connection through the
mantra japa (repetition), but he wasn’t interested in any
sādhana once it came. It wasn’t exactly the sādhana that
he wanted, but that is not for the disciples to decide. The
greatness of these energies is that they manifest as
teachers, paths and teachings, per our grace. When the
student is ready, the teacher will appear. Till then, we
offer to you these beautiful prayers from the ancient
seers to lead you closer to the Truth. Om shānti. Love,
Bhairavi
108 NAMES TO PARAMAGURU SRI SACHIDĀNANDA
SWAMI

PARAMAGURU SRI SACHIDĀNANDA SWAMI


ASHTŌTARA SHETA NĀMĀVALI

om Sri Sachidānandāya namah


I salute that great Paramaguru, the grandfather
om Satguruve namah
He is the effulgent form of the Guruhood
om Paramaguruve namah
He is my grandfather who cannot be equalized with
anything in this universe
om Nikhila prāna rūpāya namah
He is the pranic energy which resides in my Guru’s body,
that is Nikhila
om Nikhila sishya ranjitāya namah
Who has satisfied my Guru, who is Nikhila
om nirmala nitya rūpāya namah
He is totally holy and his form will remain forever
om nirgunāya namah
He is above all of the three gunas, sattva (softness), rajas
(activity), and tamas (slothing)
om gunāguna pārāya namah
Neither he has the bad impressions nor the good
impressions, he is above all
om Nikhila sēvitāya namah
Everyday he is worshipped by the Nikhila Guru who is the
Lord of the universe
om dhanya Nikhila sishya sanchitāyā namah
When he could get Nikhila onto his feet, he was so happy
because he got a great disciple
om siddhasvarūpāya namah
He is in the form of all the siddhis, the ultimate goals
om siddhāshrama svarūpāya namah
He is in the form of Siddhashrām, which is the subtlest
world that cannot be seen by the naked eye
om divyāshrama rūpāya namah
He’s in the form of Divyāshram, another subtle world
which cannot seen by the naked eye
om Nikhila siddha pāda sēvitāya namah
Oh great Lord, you are worshipped by the effulgent
universe, with the ultimate siddhis, but he still serves
your feet
om nitya svarūpāya namah
You are forever
om akārana bāndhavāya namah
You can be the relative of anybody without a cause
om nirmalāya namah
You are purity
om nitya mukta svarūpāya namah
You have attained that ultimate goal, mukti, liberation
from the entire bondage, and you are remaining in it
forever
om sachit sukha dhamnē namah
You are that which is Truth and forever, and you are that
ultimate goal for us
om Nikhila bhaktāravindāya namah
Those disciples of Nikheshvara wanted to have your
glimpse at least once in their life
om Nikhila santushtāya namah
You are happy with the performance of Nikheshvara
om danyātmanē namah
You have attained the Truth which is craved by
everybody, and you are happy with that
om siddhāshrama siddha sēvitāya namah
And you are worshipped by those great Siddhas, the
effulgent people of Siddhāshram
om apsarā sēvita padambujāya namah
You are also worshipped by those celestial beautiful
women
om yaksha gana sēvitāya namah
You are also worshipped by the nymphs, another celestial
being of a different kind
om sharanāgata sishya vānchitāya namah
You always expect the total surrender from your disciples
om nirati shayānanda pradātāya namah
You give us the bliss which has no limit
om nimna guna varjitāya namah
You are above all the drawbacks of the humankind
om nirvikalpānanda svarūpāya namah
You have become the final destiny of mankind because
you are one with it
om nitya Nikhila santushtāya namah
You are always happy with the Nikhila Satguru
om Nikhila loka pālanāya namah
You are the Lord of the entire universe
om nibidī kruta kārunya rūpāya namah
You are the ultimate karuna, compassion
om nitya santushta svarūpāya namah
You are the embodiment of ultimate happiness
om sarva sādhaka manō vānchitāya namah
Every disciple in this universe, they have to crave for you
because you are the ultimate goal
om mātru svarūpāya namah
You are the embodiment of motherhood
om pitru svarūpāya namah
You are the embodiment of fatherhood
om mātā mahāya namah
You are the embodiment of mother’s fatherhood
om pitā mahāya namah
You are the embodiment of father’s fatherhood
om sarva bandhu svarūpāya namah
You are in the form of all my relatives
om mamata rahitāya namah
You are untouched by any attachments
om kārunya bāndhavāya namah
You will shower your compassion when he surrenders
om achintyāya namah
Oh Lord, I cannot think of your effulgent form, it is beyond
my conception
om anurāga svarūpāya namah
But you shower the love upon us
om rajōguna dūrāya namah
You are above the activity of all the disturbances
om tamō rahitāya namah
Even you are above the lethargy
om rāga dvēsha rahitāya namah
You are above attachment or vengeance
om tapah svarūpāya namah
You are in the form of penance
om tapōbala darshitāya namah
Oh Lord, you have shown your energy of penance
om tapomaya svarūpāya namah
Oh Lord, you are in the form of penance
om tāpa pāpa vivarjitāya namah
You are above the craving and sin
om tapana dyutāya namah
You will always be there with those who do a lot of
penance for the Absolute Reality
om tāra tamya rahitāya namah
You are above any differentiation in mankind
om akhilāya namah
You are all-pervasive
om rahasya tattvāya namah
You are the knowledge which is secret
om kēvala Nikhila jñātāya namah
Till now you can be known by only Nikhila Mahadev
om sishya prasishya prapūjitāya namah
You are worshipped by your disciples and your
granddisciples
om nitānta bhakti vairāgya sampannāya namah
You have got devotion and renunciation, you are the
embodiment of it
om Nikhila sishya varga vānchitāya namah
You are always craved by the disciples of Nikheshvara,
because that is their ultimate goal
om adbhuta shakti svarūpāya namah
You are Almighty Goddess energy
om Nikhila sēvita aruna pāda padmāya namah
Your feet have become red because Nikheshvara has
pressed them very hard, I’m sorry about it
om nirvikalpāya namah
You will live forever, no time can touch you
om adbhutānanda svarūpāya namah
Your form and your energy cannot be gauged by any
ordinary person, it is beyond their conception
om nitya Nikhila sthutāya namah
Everyday you’ll be praised by Nikhila Gurudev
om Nikhila satvanu sandhānāya namah
You are always giving energy to Nikheshvara, he has
become one with you
om Nikhila prēma nibidita hrudayāya namah
You love Nikhila so much that he always resides in your
heart
om siddha yogi garva bhanjanāya namah
When the Siddhāshram yogis were opposing that the
Nikheshvara cult was prevailing everywhere, you
discussed it with them, cleared their doubts and cleared
their ignorance
om sātvika siddha svarūpāya namah
You are the embodiment of sātvika, a soft and beautiful
heart
om apāradayā sindhavē namah
You have so much compassion, like an ocean
om aparimita dayā sāgarāya namah
You are also the ocean of giving up everything of
everyone, fulfilling everyone’s desire
om manō vāchāma gōcharāya namah
You cannot be visualized by this mere mortal mind or with
this voice, which means I cannot visualize you with my
five senses, only if I grow will it be possible
om indriyātīta mānasāya namah
Yes, you are above the five senses, so we have to submit
our senses at your feet, then you can be visualized
om tapō garvā tītāya namah
You have done so much penance, but you have never got
the ego of it
om nirvikalpa samādhi nishtāya namah
You always like to remain in absolute meditation
m nishshēshi kruta samsāra tāranāya namah
Yes, you have crossed these worldly matters, you are so
pure
om Nikhilāmbuja shakti svarūpāya namah
You are the energy which is prevailing in the shoulders of
Nikheshvara
om nēmir niyamāya namah
You are the center axle for the wheel of this universe
om pāpa tāpa vinir mukhtāya namah
You have gone above sin and craving
om tattva svarūpāya namah
You are the ultimate energy where we have to reach
om tarkātītāya namah
You are above the logic
om tārkika mānasa dūrāya namah
You’ll always keep away from those intellectual people
om sharanāgata vatsalāya namah
But those who surrender at your feet, you’ll certainly
bless them
om shānta svarūpāya namah
We can never find any anger in you
om nishabda svarūpāya namah
You are the silence
om niyamānkusha svarūpāya namah
You want your disciples and next generations to be in the
proper condition to reach your feet
om pavitrāya namah
You are holy
om patita pāvanāya namah
Those who are unholy but surrender at his feet, you’ll
make them holy
om taddhāma svarūpāya namah
Because you are the holy
om sishya hrudaya pushpa bhrungāya namah
Those disciples who surrender at your feet will become a
honey bee and you’ll be rotating around the flowers of
their hearts
om Nikhila sarvasvāya namah
For Nikhila, you are everything
om Nihkilā Nikhila svarūpāya namah
Nikhila means everything, anikhila means nothing, but
you are above everything, my Lord
om mōksha dāhārti shamanāya namah
Those who wanted to attain the ultimate Truth, they will
be uplifted by you
om samsāra dāhārti bhanjanāya namah
Those who want some worldly pleasures can be quenched
by you
om yama niyama pālaka santushtāya namah
You are the one like those disciples who follow bodily
resistances and mental resistances, and do the penance
om sādhakānugraha rūpinē namah
You are here to bless all the disciples who are doing some
penance
om sādhu rūpāya namah
But you are not egoistic, you never express your ego or
arrogance, you bless everyone
om sādhyā sadhya vivarjitāya namah
You can have anything in this universe; for and against
cannot stop you from anything
om nija bhakta bhava banjanāya namah
Those with real devotion towards your feet, you will be
blessing them and bringing them out of this world of
duality
om siddha sarōruha mānasāya namah
There is a big swimming pool where the Celestial Beings
take bath and it gives them energy; that is you
om sādhana tatpara ganēshāya namah
Oh my Lord, when you sit for penance, you’ll be like
Ganesh, not even moving a limb
om siddha gana sēvitāya namah
You will always be worshipped by all the Celestial Beings
om himālaya stitāya namah
You always remain in the holy Himalayan peaks
om nitya chiranjīvinē namah
You’ll remain in this universe because you’ll have no
death
om mōksha svarūpāya namah
You’re the ultimate goal, the Truth, the reality
om samsāra tāpa pīdita nīla mēghāya namah
Those who are suffering with worldly problems, those who
are in thirst, you become the blue sky and shower the
rain to quench their thirst
om nitānta samsāra sēvā dhurandharāya namah
You are at that height, but still you want to serve this
society always
om Nikhila vara pradātāya namah
Indeed you blessed and gave the energy to Nikhila, your
disciple
om samsāra svarūpāya namah
Why should I say that you are always ready to serve the
society? You are the form of the universe, so it is not
different from you
om divyarūpa darshanāya namah
Oh my Lord, I wrote all of this to get your darshan, your
visual and mental form. I want to see your form. Please
give it to me.
WORSHIP OF GURU WITH LAMPS

GURU ARATI

jaya Guru dēva daya nidhi dīnana hita kāri


jaya jaya mōha vināshaka bhava bandhana hāri

Hail my Gurudev Nikhileshvara, hail again and again. You


are the embodiment of compassion, you bless all those in
need, you are here to clear my fixations and negativity,
and finally you will make me come out of the bondages of
the worldly impressions.

brahma vishnu sadāshiva Guru mūrata dhāri


veda purāna bakhānata Gurumahimā bhāri

You are the embodiment of the 3 energies, Brahma,


Vishnu and Maheshvara, - the creator, sustainer and
dissolver. It is said by all the scriptures, Vedas and epics.
They praise your effulgent energy which always protects
me.

jaya Guru dēva daya nidhi dīnana hita kāri


jaya jaya mōha vināshaka bhava bandhana hāri

Hail my Gurudev Nikhileshvara, hail again and again. You


are the embodiment of compassion, you bless all those in
need, you are here to clear my fixations and negativity,
and finally you will make me come out of the bondages of
the worldly impressions.

japatapa tīratha sainyama dāna vividha kije


Guru vina jñāna na hōve koti jatana kije
May we do the penance. May we visit the holy places.
May we do charities. But still without you, my beloved
Guru, I cannot have total realization. We may try billions
of times in these ways, but without your blessings we
cannot achieve the ultimate goal.

jaya Guru dēva daya nidhi dīnana hita kāri


jaya jaya mōha vināshaka bhava bandhana hāri

Hail my Gurudev Nikhileshvara, hail again and again. You


are the embodiment of compassion, you bless all those in
need, you are here to clear my fixations and negativity,
and finally you will make me come out of the bondages of
the worldly impressions.

māyā mōha nadī jala jīva bahē sāre


nāma jahaja bithākar Guru palamē tāre

All of us mere mortals are in the floods of the impressions


of samsāra, the big ocean. So many are drowning in it.
The Guru alone can bring up the ship with a glorious
name and make us cross the terribly, tormented, big
ocean in one second. So our duty is just to chant his
name again and again.

jaya Guru dēva daya nidhi dīnana hita kāri


jaya jaya mōha vināshaka bhava bandhana hāri

Hail my Gurudev Nikhileshvara, hail again and again. You


are the embodiment of compassion, you bless all those in
need, you are here to clear my fixations and negativity,
and finally you will make me come out of the bondages of
the worldly impressions.
kāma krodha mada matsara chōra bade bhārī
jñāna khadaga dekara ē Guru sab samhāre

Lust, greed, ego, and the so-called thieves are taking


possession in our mind and our heart. Taking the sword
named as knowledge, presenting it to us, he makes us
destroy all these enemies. He never does it. We have to
do it, but only he can give us the sword.

jaya Guru dēva daya nidhi dīnana hita kāri


jaya jaya mōha vināshaka bhava bandhana hāri

Hail my Gurudev Nikhileshvara, hail again and again. You


are the embodiment of compassion, you bless all those in
need, you are here to clear my fixations and negativity,
and finally you will make me come out of the bondages of
the worldly impressions.

nānā pāntha jagata me nija nija guna gāve


sab ka sāra batākara Guru māraga lāve

There are so many spiritual paths that exist in this


universe; and each one praises their path and uplifts their
path. Explaining with lots of detail, only the Guru, the
teacher, can bring us to our rightly deserved path.

jaya Guru dēva daya nidhi dīnana hita kāri


jaya jaya mōha vināshaka bhava bandhana hāri

Hail my Gurudev Nikhileshvara, hail again and again. You


are the embodiment of compassion, you bless all those in
need, you are here to clear my fixations and negativity,
and finally you will make me come out of the bondages of
the worldly impressions.
Guru charanāmruta nirmala sab pātaka hāri
vachana sunata sri Guru ke sab samsheya hāri

When we wash the holy feet of Guru and take that water,
that nectar removes all of our sins and impressions and
uplifts us. Listen carefully to the words of the Gurudev
from your inner heart. Then all of your doubts will be
dispelled.

jaya Guru dēva daya nidhi dīnana hita kāri


jaya jaya mōha vināshaka bhava bandhana hāri

Hail my Gurudev Nikhileshvara, hail again and again. You


are the embodiment of compassion, you bless all those in
need, you are here to clear my fixations and negativity,
and finally you will make me come out of the bondages of
the worldly impressions.

tana mana dhana saba arapana Guru charanana


kije
bramhānānda parama pada moksha gati lije

Just surrender your body, mind, and all of your


possessions of this world at the lotus feet of Gurudev.
Attain that result which is called Brahmānanda, absolute
happiness, and that is the ultimate goal.

jaya Guru dēva daya nidhi dīnana hita kāri


jaya jaya mōha vināshaka bhava bandhana hāri

Hail my Gurudev Nikhileshvara, hail again and again. You


are the embodiment of compassion, you bless all those in
need, you are here to clear my fixations and negativity,
and finally you will make me come out of the bondages of
the worldly impressions.

GURU SHARANĀ GATI

tvamēva māta cha pitā tvamēva


tvamēva banduscha sakhā tvamēva
tvamēva vidya dravinām tvamēva
tvamēva sarvam mama dēva dēva

You are the mother and father. You are the relative and
beloved friend. You are the knowledge and you are the
knowledge of the entire wealth. You are everything to me,
my Lord. That’s why I surrender at your feet.

GURU NAMASKAR

Guru rūpa mēvam Guru brahma rūpam


visnushcha rudram dēvam vadamyam
Gururvai Gururvai paramapūja rūpam
Gururvai sadāham pranamyam namāmi

Guru’s form is itself. Brahma comes from bruhatva


matvāt, that which is big, so big there is no comparison.
The subject without an object is Absolute Reality. He is
Vishnu, one who nourishes and gives food. And he is
Rudra, who dissolves all our negativity and worldly
impressions. Guru is that effulgent form which we
worship, from which we worship. I salute to that again
and again.

Gurudēva karūnya rūpam sadēvam


Gurumātma rūpam prāna svarūpam
dēva svarūpam chaitanya murtim
Gururvai pranamyam Gururvai pranamyam

Gurudev is the compassionate form in himself. He is in


my subtle body’s form, and he’s in the form of my pranic
body too. He is in the celestial being’s form, and he’s in
the chaitanya, the consciousness in me. Yes, I salute
again and again at his feet, because they are lovely for
me. I cannot live without his feet.

charanau grahī purva madēva rūpam


sharanyē vadanye vadanam vadantam
ashūrvatam pūryamadēva tulyam
Gururvai Gururvai Gururvai Gururvai

Once I surrender at his feet, I cannot go anywhere now.


And I love his form, when I love him, everything is
beautiful for me, in him. I salute, and I prostrate at his
feet, and I look at his face, again and again. I also kiss his
feet, again and again. Nothing else in this universe do I
require other than him. Oh my Gurudev, my Lord, I
cannot compare you with anything. And with my flowing
tears, I again prostrate at your feet, saying…Guru alone,
Guru alone, Guru alone.

siddhāshramo aiyam pari pūrna rūpam


siddhāshramo aiyam dīvyam varenyam
āpūryamānam achalam pravatam pradeyam
siddhāshramo aiyam pranamam namāmi

It is the effulgent form of Siddhāshram, and you are in


that form. It is complete, it lacks nothing, and I salute at
your feet. That absolute Siddhāshram form, you are. And
it is like rivers flowing into the ocean, but rivers can never
fill the ocean, because the ocean is full in itself. That’s
why I know you are in the complete form, nothing can
complete you. You are in the form of Siddhāshram.

siddhāshramo prānama dēva rūpam


yogishvaroyam yogishvar vadenyam
bhavator vadē nātha madēva rūpam
Nikhileshvaroyam pranamam namāmi

And you’re in the form of the pranic energies of


Siddhāshram. That is why you are the master of yogas,
and I prostrate at your feet. On this planet, you sent me,
my Lord. You, yourself, came in my form. Such a great
Lord, Nikhileshvara, I salute you, again and again.

jivopi dēham Nikhileshvaroyam


Nikhileshvaroyam Nikhileshvaroyam
na shabdam na vakyam na chintyam vadenyam
Nikhileshvaroyam Nikhileshvaroyam

This mere mortal body which you have given to me, this
body which you have given to me, this is Nikhileshvara.
You send me as your replica. I am the Nikhileshvara, I am
the Nikhileshvara. None else, I am not different from you.
Oh my Lord, I lack the language. What do I think of you?
Because I am you. No syllables, no languages can exist at
this juncture, because I am you. I cannot be anything but
you.

jñānir vidancha viditam brahmānda rūpam


nityam vadēva vahitam sahitam sadēvam
shabdor vatam vyardha madēva nityam
kimpūrva paramēva vahitam mahitam cha nityam
Scholars say you are the all-pervasive Lord that exists as
this entire creation. And again and again I remember it.
And I want to dissolve myself into you. No more am I
different from you. Language cannot work here, my Lord.
It is useless. Everyday I chant this, but each time it is new
to me. You are all-pervasive Lord, and I prostrate at your
feet. You are absolute Truth. You are absolute energy for
me.

Sri Guru charana kamalebhyo namah pushpam jalin


samarpayami

And I put these flowers at your feet, and prostrate at your


feet, again and again.

KSHAMA PRARTHANA – ASKING FOR FORGIVENESS

na jāna mi yogam na jāna mi dhyānām


na mantram na tantram na yogam kriyanvai
na jāna mi pūrnam na dehān na purvam
Gururvai sharanyam Gururvai sharanyam

I don’t know any yoga, I don’t know any meditation, I


don’t know any mantras, I don’t know any tantras, I don’t
know any yogic kriyas. Till now what I know as complete
is my body, and nothing else. That’s why I’m falling at
your feet, saying you’re Absolute Reality.

tvam ātma rūpam pitru svarūpam


ātma svarūpam prāna svarūpam
chaitanya rūpam dēvam digantam
Gururvai sharanyam Gururvai sharanyam
You are in the form of my mother, my father, my soul and
my pranic body. You are in the form of consciousness,
from Celestial Beings to these earthlings, you are in every
form, that’s why I prostrate at your feet.

na jāna mi yogam na jāna mi dhyānām


na mantram na tantram na yogam kriyanvai
na jāna mi pūrnam na dehān na purvam
Gururvai sharanyam Gururvai sharanyam

I don’t know any yoga, I don’t know any meditation, I


don’t know any mantras, I don’t know any tantras, I don’t
know any yogic kriyas. Till now what I know as complete
is my body, and nothing else. That’s why I’m falling at
your feet, saying you’re Absolute Reality.

mama ashru arghyam pushpam prashūnam


dehancha pushpam sharanyam tvamēvam
jivōrvadam pūrna madēva rūpam
Gururvai sharanyam Gururvai sharanyam

I cannot offer any water, so my tears I offer onto you. And


from where will I bring the flowers? Let you take this body
as a flower and bless me. I only know you. I take
surrender at your feet. I am a jiva, an ordinary person.
That is my form, that’s why I surrender at your feet, again
and again.

na jāna mi yogam na jāna mi dhyānām


na mantram na tantram na yogam kriyanvai
na jāna mi pūrnam na dehān na purvam
Gururvai sharanyam Gururvai sharanyam
I don’t know any yoga, I don’t know any meditation, I
don’t know any mantras, I don’t know any tantras, I don’t
know any yogic kriyas. Till now what I know as complete
is my body, and nothing else. That’s why I’m falling at
your feet, saying you’re Absolute Reality.

tvam nātha pūrnam tvam dēva pūrnam


ātman cha pūrnam jñānam cha pūrnam
aham tvā prapannam prapadyē sadhāham
Gururvai sharanyam Gururvai sharanyam

Oh my Lord, you are complete in yourself. Yes, you are


complete in yourself. Your soul is complete. Your
knowledge is complete. That’s why I take abode at your
feet. And I worship you, again and again. There’s no other
go for me. Yet I happily surrender at your feet, again and
again.

na jāna mi yogam na jāna mi dhyānām


na mantram na tantram na yogam kriyanvai
na jāna mi pūrnam na dehān na purvam
Gururvai sharanyam Gururvai sharanyam

I don’t know any yoga, I don’t know any meditation, I


don’t know any mantras, I don’t know any tantras, I don’t
know any yogic kriyas. Till now what I know as complete
is my body, and nothing else. That’s why I’m falling at
your feet, saying you’re Absolute Reality.

anātho daridrō jarārōga yuktaha


mahākshīna deenaha sadājādya vakthraha
vipatti pravishtha sadāham bhajāmi
Gururvai sharanyam Gururvai sharanyam
I, being on orphan, I, being totally a pauper, I, being in
the old dilapidated condition, engulfed with diseases, and
still there is no other go for me. With all these problems I
surrender at your feet. Me, surrounded by all problems,
again and again I worship you. I’m sorry I’m selfish.
Please protect me, please protect me.

na jāna mi yogam na jāna mi dhyānām


na mantram na tantram na yogam kriyanvai
na jāna mi pūrnam na dehān na purvam
Gururvai sharanyam Gururvai sharanyam

I don’t know any yoga, I don’t know any meditation, I


don’t know any mantras, I don’t know any tantras, I don’t
know any yogic kriyas. Till now what I know as complete
is my body, and nothing else. That’s why I’m falling at
your feet, saying you’re Absolute Reality.

Sri Guru charana kamalebhyo namah prārdhanam


samarpayami

I salute at the lotus feet of Gurudev, and I submit this


prayer onto his feet.

ARGHYA – OFFERING OF WATER AND MILK AT HIS


FEET

Gururvai Gurōho saprāna ātma brahmāndavai


prachaha vishesharghyam samarpayami

Oh, my beloved Gurudev. You are the main pillar for my


life. You are my guide in this darkness of samsāra, that
which is eluding me. You are the light onto me. You are
there in my breath, and in my prānas, breathing energy in
every bit. With love, I’m offering this arghya. It contains
flowers, milk, water, and rice grains. Please protect me
forever.

siddhāshramo aiyam pari pūrna rūpam


siddhāshramo aiyam divyam varenyam
na dēvam na yogam na pūrvam varenyam
siddhāshramo aiyam prānamyam namami

I am in the form of Siddhāshram which is complete in


itself. That Siddhāshram which is effulgent, it has to be
attained and craved by everyone. I never until now
surrendered at any celestial being’s feet or to the yoga
itself. But now I surrender at the effulgent energy of
Siddhāshram.

divyāshramo aiyam siddhāshramo aiyam


vadanam tvamēvam ātma tvamēvam
aranya rūpam pravatham pahitham sadēvam
siddhāshramo aiyam pranamyam namāmi

I am in the form of Divyāshram and Siddhāshram, the


subtle worlds. This head, which has surrendered at the
effulgence of these great subtle worlds, and this heart
and soul, that is you, my Lord Nikhileshvara. That
effulgent Siddhāshram which is in the form of a forest,
but cannot be seen with the naked eye without the
penance. I salute that which is effulgent and filled with all
the Celestial Beings, to that effulgent energy, I prostrate
again and again.

siddhāshramo aiyam mama prāna rūpam


siddhāshramo aiyam ātma svarūpam
siddhāshramo aiyam kārunya rūpam
siddhāshramo aiyam pranamyam namāmi

That Siddhāshram, which exists in the form of the prānic


body, and that Siddhāshram which is also exits in the
form of my soul, I prostrate. That Siddhāshram which
exists in the form of compassion, I prostrate.

siddhāshramo aiyam devātva rūpam


siddhāshramo aiyam ātma svarūpam
siddhāshramo aiyam siddhāshram o aiyam
siddhāshramo aiyam pranamyam namāmi

In that Siddhāshram, those who exist from the yore, also


those subtle bodies, and which is my soul in itself, I
prostrate.
I am the Siddhāshram. I am the Siddhāshram. And I am
the Siddhāshram that’s way I am prostrating at it.

siddhāshramo aiyam siddhāshramo aiyam


siddhāshramo aiyam siddhāshramo aiyam
na shabdham na vakyam na chintyam na rūpam
siddhāshramo aiyam pranamyam namami

I am the Siddhāshram. I am the Siddhāshram.


I am the Siddhāshram. And I am the Siddhāshram.
No syllables, no language, I have become dumb. I am
unable to talk anything now, and there is no form to
describe it. To such effulgent Siddhāshram, I prostrate.

guhya ati guhyam gōpta tvam gruhāna asmat


krutham japam siddhir bhavatu mē dēva tvat
prasādāt maheshvara anēna maya (anyonya
sahāyēna kruthēna vayēna) krutha puja arādhana
karmana para samvit svarūpaha Sri Nikhila
mahadēva priyantām idam na mama

You are the secret of secrets. Please kindly take all these
rituals onto your feet. May I attain your feet, my absolute
goal. In this way, whatever the ritual I have done, you
being the Absolute Reality, the Almighty God or Goddess,
may you be satisfied and bless me.
HYMN TO GANESHA FROM HEAD OF ATHARVA VEDA

GANAPATI ATHARVA SHĪRSHA

The rishis of yore gave the form to omkara. That is


Ganapati. The elephant headed Lord. Omkara is
divided into three letters. A u ma. A is his feet. U is
his belly. Ma is his head. A is the first letter of the
alphabet of all languages. So the elephant-headed
Lord stands with the feet of all alphabets; that is
language. And he has a big belly; that is ukara, the
entire creation he keeps in his belly; that is why it
is bloated. Ma, means makara, is his head. The
greatness with the elephant tusk is that it is so
strong that it can uproot a big tree. But meantime,
it can pick up a small needle which has fallen on
the earth. Ganapati indicates you should have the
strength in the body, reasoning in the mind and
capacity to work. You should also have the subtle
things as well. He has big ears, so we are
supposed to have big ears to listen to good things.
His eyes are so small that they can penetrate into
the subtlest things. This is the way of living. And
he is the basic chakra’s Lord. That’s why rishi’s say
he has to be worshipped first. He has two
metaphorical wives, Riddhi and Siddhi. Riddhi
means riches. Siddhi means the ultimate spiritual
goa. While enjoying the worldly pleasures in a
balanced way, one has to reach the ultimate
spiritual goal. This is the philosophy, and
indication of the metamorphosis of Lord Ganapati’s
form.

Shānti pāthaha – Invoking the Peace


om bhadram karnēbhi syrunuyāma devāh
bhadram pashyemā kshabhiryajatrāh
stirairangaistustuvāgum sastanūbhih
vyashyema dēvahitam yadāyuh
svasti na indrō vrudhhasyravāh
svasti nah pūshā vishvavēdāh
svasti nastārkshyō arishtanēmih
svasti nō bruhaspatirdadhātu
om shānti shānti shāntih

Oh, Celestial Beings, may we listen to only auspicious


words with our ears, may we see only the auspicious
things with our eyes, may we have the strong limbs, and
good health. With that, whatever is the longevity that is
allotted to us in that long life, may we praise you all the
time and may we be happy forever. Āditya, the Sungod,
the all-knower and all other Celestial Beings, also please
bless us. The Garuda, the eagle, the vehicle of Lord
Vishnu who is there to give punishment to the culprits,
and the Dēvaguru, the teacher of the Celestial Beings,
the Brihaspati, may they give us yoga kshēma, spiritual
and earthly fulfillment.

lam namastē ganapatayē


tvamēva pratyaksham tattvamasi
tvamēva kēvalam kartāsi
tvamēva kēvalam dhartāsi
tvamēva kēvalam hartāsi
tvamēva sarvam khalvidam brahmāsi
tvam sākshādātmāsi nityam

You are in the form of Omkara, oh my Lord Ganapati, you


are in the form of this earth. We salute you. Lam is the
prthvi, the earthly seed, the seed sound, and as per the
yoga, this Lord Ganapati resides in the mūlādhāra chakra,
the basic chakra. He is the presiding deity of that chakra.
Tattvam asi, this is the saying from Sāma Veda. Oh Lord,
Ganapati, you are that particular saying. Tat means that,
tvam means you, and asi means you have become that. It
is the preaching word. The Guru, the teacher says, “You
fool, you think you are a mere mortal, whereas you are
the Truth, the absolute Truth, which is Ganapati. Because
of the ignorance you think you are a mere mortal. If you
know all this knowledge, then only you can attain the
Ganapatihood. Oh Lord Ganapati, you are the Creator, the
Brahma. Kartha means doer. You are the dhartha, the
only one who takes the responsibility of nourishing all the
creation, like Vishnu. You are the hartha, you are going to
dissolve the entire creation onto you as Rudra. In the
name of this and this, we indicate this entire universe. Oh
Lord Ganapati, you are this entire universe. I means I am
the spirit not the body. Oh Lord Ganapati, you are in the
form of I-ness.

rutam vachmi
satyam vachmi

I am telling the Truth. Yes of course I repeat it, I am telling


the Truth. There is a slight difference between rutam and
satyam. Rutam means the circle of seasons that repeat
eternally. So they are the Truth, the absolute Truth,
because it never ends. And Truth means trikāla abādita,
means in the past, present, and future it should remain as
it is. Prior to the non-existence, it remains, and posterior
to the non-existence, it remains. That’s why in Indian
philosophy this body is unTruth because after sometime it
won’t be there, and prior to the existence it wasn’t there.
What is always there, is I. We are not talking about the
verbal conversation where one says Truth or not. Because
one may keep some Truth in their heart, and speak out
some unTruth outside. Or they keep some Truth inside
their heart, and speak partial Truth outside.

ava tvam mām


ava vaktāram
ava syrōtāram
ava dātāram
ava dhātāram
avānūchānamava syishyam

Oh Lord Ganapati, please save me, the one orating, also


the audience, and also the one meditating. Protect all of
them. It means please protect my Guru, please protect
me when I’m active and when I’m meditating. Why does a
disciple have to pray for the Guru too? Because he knows
him as the Almighty Knower. Because it is his
responsibility that he has to fulfill. The Guru actually
doesn’t need the prayers, nor does he have to ask for
them. Without the Guru, the disciple cannot exist, so the
disciple must pray for their Guru’s good health and well-
being. Without the Guru, what can the disciple attain?

ava paschāttāt
ava purastāt
avottarāttāt
ava dakshināttāt
ava chōrdhvāttāt
avādharāttāt
sarvatō mām pāhi pāhi samantāt
Please protect me from the east, west, north and south.
From above, from below, from all sides, from all time,
equally, please protect me. When we live in this society,
we’ll have negativity from all sides, not only from the
humankind or the animals, but from the unknown
Celestial Beings too. They also can harm us, but you
cannot sense them with your five senses. So that is why
the prayer has to be done from all sides.

tvam vāngmayastvam chinmayah


tvam ānandamayastvam brahmamayah
tvam sacchidānandāt advitiyōsi
tvam pratyaksham brahmāsi
tvam jñānamayō vijnānamayō asi

You are a scholar, and you are the knowledge, and you
are the embodiment of bliss. You are all-pervasive, and
you are the Absolute Reality. You are not different from
that all-pervasive reality, which is totally pure. And you
are that knowledge which is given by the Satguru, the
absolute teacher who knows everything, the Guru who
has attained Absolute Reality and no impressions remain
on him, Also you are that knowledge one can attain in the
meditation after clearing all their impressions of the
mind. When one starts meditating, mala (impurity) and
vikshepa (disturbance in the mind) comes out, and you’ll
be distracted. It may manifest in your physical body too.
All is to be cleared out one by one. It’s a tedious journey.
One must go into some meditation like Vipassana to clear
it out.

sarvam jagadidam tvattō jāyatē


sarvam jagadidam tvattattishtati
sarvam jagadidam tvayi layamēshyati
sarvam jagadidam tvayi pratyēti
tvam bhūmirāpō analo anilo nabhaha
tvam chatvāri vāk parimitā padāni

The entire creation sprung out from you. And all that is
nourished by you. And again it enters into you. And you
are that energy, that consciousness which makes every
creature to move, think and do the things. You are the
embodiment of the five elements, earth, water, fire, wind
and space. You are in the form of para pashyanti
madhyama vaikari, these are the four forms of thought.
When one wants to express something, a thought springs
into his mind, this is para. But sometimes, he himself is
unable to understand what it is, so he looks at it and
analyzes it. That is called pashyanti. Now he is ready to
express it, but still he lacks the language, that is the
position of madhyama. Finally he starts talking, it is called
the vaikari. Oh Lord Ganapati, you are in these four
forms. Here, the communication gap exists on this earth
because what one thinks he can’t express clearly to
others. Even if he wanted to express it, he couldn’t.
Because of his perversion, he manipulates it. Living in
Truth means expressing it clearly and living with your
social beings in harmony. It is necessary, otherwise this
society becomes chaos. In front of Guru, if you cannot
express your darkest sins, then to whom can you express
it? It will remain as suppression, and can never be
cleared. Then it will harm you and this society too. By
expressing yourself verbally to your Guru, then only can
he help to clear out all the suppressions and perversions.

tvam gunattrayātītah
tvam avastātrayātītah
tvam kālatrayātītaha
tvam dehatrayātītaha
tvam mūlādhāre sthito asi nityam
tvam shaktitrayātmakah
tvām yoginō dhyāyanti nityam
tvam brahmā tvam vishnustvam
rudrastvamindrastvamagnistvam vāyustvam
sūryastvam chandramāstvam brahma bhūrbhuvah
suvarom

You are above the three gunas, (attachment towards a


particular state) relaxation - sattva, dreaming – rajas, and
lethargy - tamas. In your dream state, all that you can’t
express in the waking state, expresses itself in your
dreams. So, you are also above the three avastas, the
waking state, dream state and deep sleep state. So my
Lord Ganapati, you are turiya, deep meditation, which is
above the three states, where only alertness is there. You
are above all the three bodies, gross body, subtle body
and causal body. You always reside in my mūlādhāra, the
basic chakra. Remaining in our mūlādhāra, Ganapati
laughs at us because we use that basic chakra for sex
only. You are above the three Shaktis, iccha, the desire,
jñāna, to have the knowledge to fulfill that desire, and
kriya, to work for it and attain that desire. Lord Ganapati
is above the three shaktis and he is presiding of the
three. All the yogis meditate upon you, to reach the state
of laughing at all this nonsense. You are the Brahma, the
creator. You are the nourisher, Narāyana. You are the
dissolver, Rudra. You are the fire and the leader of the
Celestial Beings. You are the vāyu, the wind. You are the
Sungod. And also you are the Moon God. You are the
residing place of Brahma, the creator. You are this earth,
and you are in the form of the subtle worlds. And you are
the one of suvarna loka, the golden place, this place
above the planets, above all these places.

ganādīn pūrvamucharya
varnādīms tadanantaram
anusvārah paratarah
ardhēndulasitam tathā
tārēna ruddham
ētattava manusvarūpam
gakārah pūrvarūpam
akāro madhyamarūpam
anusvāraschāntyarūpam
binduruttararūpam
nādah sandhānam
sagamhitā sandhih
saishā gānēshī vidyā
ganaka rishihi
nichrid gayatrī chandah
sri mahāganapatirdēvatā
om gam ganapatayē namah

First you have to pronounce ganas, the groups. Next the


ātuksha, these varnas, means alphabets, are to be
chanted. Then purna anusvara, m, means zero, is to be
chanted. Then the crescent moon has to be chanted.
Finally, om has to be chanted. Ga is the first letter. A is
the second letter. Then m. It means ga + a + m, all put
together becomes, gam. Om is to be added to it. Then
the alphabets are to be added to it, and it becomes
Ganapataye. This is the form of the Ganapataye mantra.
That is Gānēshi vidya. It is the feminine gender.
Otherwise, it can be chanted as Ganesha vidya, and it
becomes masculine. The rishi named Ganaka is the seer
of this mantra. These rishis gave up their ego. They gave
up their name and identity. They wanted to be identified
as only the seer of Ganaka. In this way, they gave up
their ego and absorbed themselves in this vidya, this
knowledge, and remained. Nichrid Gayatri is its Gayatri
chandas, the verse discipline, the meter as in poetry. Sri
Mahāganapati is the presiding deity. Finally, the mantra is
as om gam ganapataye namah.

ēka dantāya vidmahē


vakratundāya dhīmahi
tannō dantih prachōdayāt

Ganesha gayatri is given here. We are trying to know the


ēka danta, the God of one tusk. And we are meditating
upon the God who has a crooked trunk. Such an absolute
God, may make us do all good deeds.
What is Gayatri? Gayatri is that which is to be chanted at
dawn, dusk and midday. In Tantra, it is also chanted at
midnight. Without gayatri, one cannot attain the full
energy of the main mantra.

ēka dantam chatur vaktram pāsha mankusha


dhārinām radancha varadam hastair bibhrānam
mūshakadhvajam raktam lambōdaram shūrpa
kārnakam raktavāsasam
rakta gandhā nuliptāngam rakta pushpaihi
supūjitam bhaktānu kampinam dēvam jagat
kāranamachyutam
āvir bhūtancha srustyādau prakrutē
purushātparam
ēvam dhyāyati yō nityam
sa yogī yoginām varaha
Here, Ganapati’s form is described for the purpose of
meditation. This one-tusked God Ganapati holds in one
hand a noose, in another hand he holds ankusha, the
weapon which we control the elephants by poking into
the head, in the other two hands, he demonstrates
abhaya varada mudras, abhaya means blessing and
varada gives the boons. So this four-handed Lord has the
flag of a mouse on his chariot, who is in the color of red.
His belly is bloated, and his ears are big like dustpans. He
wears red colored clothes. He smears on his entire body
red sandalwood powder. He’s worshipped by his disciples
with red flowers. He has compassion for his disciples.
He’s the material and intelligent cause for this universe.
He has no destruction, meaning no death. And he is all-
pervasive reality. He was there prior to the non-existence
of this universe. Those yogis who meditate upon him are
considered to be the best of all.
Why is this particular energy as an elephant? The
elephant can lift even a needle or a tree with their trunks.
Big ears can listen to anything, the celestial music or
good words. Why only one-tusk remains? Because there is
no duality. There is a lot of meaning in the form of duality.
The color red indicates renunciation, giving up of
everything. There is an epic story that Ganapati doesn’t
want to get married because his mother exists in all
women’s form. When a cat was after his rat vehicle, a cat
bit him, and all the marks went onto his mother’s body,
Parvathi. So he decided to be a renunciate. His form is the
form of renunciation.

om namō vrātapatayē namō ganapatayē


namah pramathapatayē
namastē astu lambodarāya ēka dantāya
vighnavināshinē shivasutāya varadamūrtayē namō
namah

I salute to that God who is the Lord of the masses. It


means he’s the Lord for our emotions, feelings, thoughts,
and existing animals, humans and groups. I salute to that
Lord who is Pramathapati, prakarsheyna matayati, who
churns our mind well with thoughts, feelings and disturbs
us. So we salute that great Lord not to trouble us. Oh
Lord, I salute you oh, big bellied Lord, one tusked Lord.
You are the Lord to destroy all of our hurdles. You are the
son of Lord Shiva. Oh Lord, we salute you again and again
because you bless us and give boons to us.

Phala Sruthi – Result of this Hymn

ēta datharva shīrsham


yō adhītē
sabrahma bhūyāya kalpatē
sa pancha mahā pāpāt pramuchyatē
sa sarvatra sukhamēdhatē
sa sarva vighnairna bādhyatē

Whoever chants this Ganapati Atharva Shīrsha is eligible


to attain the Absolute Reality. They will not be troubled by
the hindrances in their path. They will attain all worldly
pleasures too. And they will overcome the great sins that
they did knowingly and the subsins that were done
unknowingly. When one evolves above the humanity,
they can do no more sins. But as a child working for
humanity, like the Jesus Christ, they will incur the sins of
those they work for and suffer accordingly.
sāyamadhīyānaha
divasakrutam pāpam nāshayati
prātaradhīyānō ratrikrutam pāpam nāshayati
sāyam prātah prayunjānah
pāpō apāpō bhavati sarvatra
adhīyānō apavighnō bhavati
dharma artha kāma mōkshānscha vindati

If one chants it in the evening, it will wash away all the


sins which one committed in the day. If one chants it in
the morning, it will wash away all the sins which one
committed in the night. Both times daily, if one chants it
continuously it will wash away the entire sins of one’s
past lives. One who proceeds in this way, will never face
any hindrances in life. Dharma, righteous living, artha,
money for the livelihood, kāma, lust to have the progeny,
and mōksha, attaining the ultimate Truth. All these four
folded achievements, one will have.

ida matharvashīrsham
ashishyāya na dēyam
yō yadi mōhād dashyasi
sa pāpīyān bhavati

Teachers, Gurus, are not supposed to hand over this great


knowledge to those people who are not surrendered
totally at his feet. Those people who bribe their Gurus are
crooked disciples. Those in the pursuit of name and fame
will incur a lot of sin if they give this great knowledge to
anyone. In this day and age, disciples will take these
great teachings and misuse the energies against their
Gurus. At the time of yore, disciples were loyal and
righteous. They were able to absorb the teachings
without misfiring against their teachers. The great rishis
foresaw the misdeeds of the future and created this
mantra to protect and forewarn the Gurus of today.

sahasrāvartanāth
yam yam kāma madhītē
tam tam anēna sādhayēt

If somebody chants this Atharva shīrsha 1000 times, all


desires will be fulfilled.

anēna ganapati mabhishinchati


sa vāgmī bhavati

With this Ganapati Atharva Shīrsha, one who does the


abhisheka, the pouring of milk, fruit juices, and coconut
water on the Ganapati idol, they will have the scholarship
without any formal education1.

chaturthyā anashnan japati


sa vidyāvān bhavati
itya atharva shīrsha vākyam

On saviti, the fourth day after the full or dark moon, one
who ceases to eat any food, fasts, and does this process,
they will know the inner meanings of all the Vedas,
Upanishads, and Tantras. This is the ordinance of
Atharvana Veda.

brahmādyā charanam vidyāth


1
Bhairavi’s words – In this life itself, Maitreya is the proof that this knowledge gives the
results. He chanted this vidya for 8 years constantly a minimum of 108x per day, did the
abhisheka, fasted on savitri, and did the fire worship offering the said ingredients. Only with
the blessings of the rishis can he translate these Vedas and write so many Tantras. Today,
his books are used in universities as textbooks. And with these Tantras, he was told that he
could receive a PhD for each of them over and over again. All this was done just so he can
challenge the rishis and just see what would happen. This is the power of penance.
na bibhēti kadāchanēti

One who follows the path of the absolute Truth will never
have fear in their life.

yō dūrvām kurairyajati
savaishrōpano pamō bhavati

One who does the fire worship with these mantras and
puts the green grass2 in the fire will attain the knowledge.

yō lājairyāti
sa eshō vān bhavati
samēdhāvān bhavati

One who does the fire worship with popped rice paddy,
the rice with skin, will have good name and fame in this
world. They will become very intelligent.

yō mōdaka sahasrēna yajati


sa vānchita phala mavāpnōti

One who does the idol worship and offers 1000 sweet
meats, all desires will be fulfilled and will attain all the
pleasures of this world.

ya sājya samid bhir yajatē


sa sarvam labhatē
sa sarvam labhatē

One who does the fire worship with ghee, melted butter,
and samidhas, the various woods of the richest kind, they

2
See Mantra Pushpam for the explanation for the durva grass enumerated here.
will attain everything. The Truth, it has been repeated, is
that they will attain everything.

ashtau brāhmanān
samyak grāha yitvā
sūrya varchasvī bhavati

One who worships eights Brahmins3, it means those who


have dedicated their life to the Truth or those who have
attained the absolute Truth, in the form of Ganapati, they
will attain the effulgence of the Sungod.

sūrya grahanē mahānadyām


pratimā sannidhau vā
japtvā siddhamantrō bhavati

At the time of the Sungod’s eclipse, one who sits at the


bank of a river, dips themself up to the neck in the water,
or sits in front the idol of Ganapati, if they chant this
knowledge, they will attain the mantra siddhi, the full
energy of this mantra.

mahāvighnāt pramuchyatē
mahādoshāt pramuchyatē
mahāpratyavāyāt pramuchyatē
sa sarva vid bhavati
sa sarva vid bhavati
ya evam veda ityupanishad
om shānti shānti shāntih

All hindrances will disappear. All sins will be purified. All


those sins incurred by not attaining their normal duties
3
During his 8-yer sadhana, Maitreya used to donate money, food, clothes and books to
Brahmins. When he donated his own tantric book to one Brahmin, that man earned 4 lakhs
of rupees in one year and all of his problems were cleared.
will also be cleared. They will become all-knower. They
will become the embodiment of the knowledge. Please
know this is the Upanishad which is also called as Atharva
Shīrsha. It is the head of the Atharvana Veda. Let there be
peace, peace, and peace.
HYMN TO SUNGOD FROM HEAD OF ATHARVA VEDA

ĀDITYA ATHARVA SHĪRSHA

The Sungod has twelve names: Dhāta, Aryama,


Mitraha, Varunaha, Indraha, Vivasvān, Pūsha,
Parjanyaha, Amshuhu, Bhagaha, Tvastā, and
Vishnuhu. He is the Lord of time. In each one of his
names, he presides over one month, and rules this
universe. His power is the serpent power. When he
becomes Dhāta, a named serpent Vasuki comes
along with him on his chariot. Sarpati iti sarpaha,
that which moves very fast without leaving any
footprints behind. He cannot catch it easily, time is
like that. And you have to follow the time. You
have to be the officer in your office, a husband in
the house, and a father for your children, if you try
to be an officer in the house and behave as you are
the husband in your office, trouble comes. We
have to follow the time, choose your portion of
your drama, and act per it. If you won’t do it, the
so-called time serpent will bite you. When Sungod
becomes Aryama, Kachanīra comes along. When he
becomes Mitra, Takshaka follows him. When he
becomes Varuna, Naga follows him. When he
becomes Indra, Elaputra follows him. When he
becomes Vivasvān, Shankapala follows him. When
he becomes Pūsha, Dananjeya follows him. When
he becomes Parjanya, Airavata follows him. When
he becomes Amshu, Mahāpadma follows him.
When he becomes Bhaga, Karkortaka follows him.
When he becomes Tvāsta, Kambala follows him.
When he becomes Vishnu, Ashvatara follows him.
Sūrya has seven rays. That is Sushumna,
Harikesha, Vishvavecha, Vishvakarma,
Sainyadvusu, Arvāgvasu, & Svarat. Through these
seven rays, Sūrya gives the knowledge to the
human kind. That’s why in Vedic poetry meters,
Gayatri, Ushnik, Anushtup, Gruhati, Pankti,
Trishtup, & Jagati, the seven scales are there.

Sūrya’s chariot is itself the time, one year. This


chariot has only one wheel; that is the time which
rotates. It has twelve petals, twelve months in one
wheel. Work as per the correct time. Better not to
get married at sixty or seventy years old, and
don’t try to go to school at that time. Never start
physical exercise at the time. You have almost
come to a conclusion of your life. All that you could
not do during your long life, don’t try to do at this
juncture. And try to live up to the expectations of
that society of that particular time, otherwise you
will suffer. If you are a magnificent personality,
then you can change the society.

Shānti Pāthaha – Invoking the Peace

om bhadram karnēbhi syrunuyāma devāh


bhadram pashyemā kshabhiryajatrāh
stirairangaistustuvāgum sastanūbhih
vyashyema dēvahitam yadāyuh
svasti na indrō vrudhhasyravāh
svasti nah pūshā vishvavēdāh
svasti nastārkshyō arishtanēmih
svasti nō bruhaspatirdadhātu
om shānti shānti shāntih
Oh, Celestial Beings, may we listen to only auspicious
words with our ears, may we see only the auspicious
things with our eyes, may we have the strong limbs, and
good health. With that, whatever is the longevity that is
allotted to us in that long life, may we praise you all the
time and may we be happy forever. Āditya, the Sungod,
the all-knower and all other Celestial Beings, also please
bless us. The Garuda, the eagle, the vehicle of Lord
Vishnu who is there to give punishment to the culprits,
and the DēvaGuru, the teacher of the Celestial Beings,
the Brihaspati, may they give us yoga kshēma, spiritual
and earthly fulfillment.

om atha sūrya atharvarān girasam vyākhāyā


syāmaha brahmā rishihi gayatrī chamdaha
ādityō dēvatā hamsah sō ahamagni narāyana
yuktam bījam hrullēkha shaktih viyadādi sarva
samyuktam kīlakam chaturvidha purushārtha
siddhyarthē japē viniyogaha

Now we are going to enumerate the Āditya, the Sungod’s


glory which is mentioned in Atharvana Veda. For this
Atharva Sīrsha, Brahma is the rishi, the seer. Gayatri is
the scale. Āditya, the Sungod, is the presiding deity. The
bija mantra, the seed form of this mantra is hamsah
soham agni narāyanaha. Hrullekha is the energy. Viyadādi
sarvasain yuktam is the crux. To attain dharma, artha,
kāma, moksha, now we start praising Sungod.

shat svarārūdhēna bījēna shadanga raktāmbuja


samsthitam saptāshva rathinam hiranyavarnam
chaturbhujam padmadvayā abhaya varada hastam
kāla chakra pranētāram srī sūrya narāyanam ya
evam veda sa vai brahmanah
Now, here, the form of the Sungod is enumerated for the
meditation. He resides in a red lotus. That lotus is placed
in a chariot which is yoked by seven horses. The Sungod
is in the color of gold. In both of his hands, he holds two
lotuses. In the other two hands, he shows the mudras of
abhaya and varada. This four-handed Sungod is the
presiding deity for time. He moves the wheel of time. The
six subwings of the Veda, shadangas, he makes them the
garland of seeds and decorates himself on his neck. And
in the seven notations of the Indian musical world, other
than sa4, he makes a garland of the other six, and
decorates himself on his neck. One who knows and
meditates on him in this form is alone called Brahmana,
the learned one.

om bhūr bhuvaha suvah tat sa vitur varēnyam


bhargō dēvasya dhīmahi dhiyōyōnah prachōdayāt

This is the gayatri mantra. Gayatri is the energy of the


Sungod. Bhur bhuvah suvah are called vyahrutis, planes
of existence. Bhur means this planet earth. Bhuvah and
suvah are the higher plains. Sungod is the presiding deity
for all these plains. We meditate upon the effulgent,
ultimate energy that Savitur, Sungod’s energy, may
propel our intellect towards the good karmic patterns, the
good deeds.

sūrya ātmā jagatasta stushashcha sūryā dvai


khalvimāni bhutāni jāyantē sūryāt yagjñaha
parjanyō annamātmā

4
Indian classical music scales are sa, ni, da, pa, ma, ga, & ri
Here, the Sungod’s all-pervasiveness is described. He is
the inner spirit for all inert and ancient beings. All of the
entire creation is taking birth from the Sungod. The
oblations, the prayers, praises, whatever we give him,
with that he showers the rain onto us and nourishes this
land. We will have the food to eat.

namastē āditya
tvamēva pratyaksham karma kartāsi tvamēva
pratyaksham brahmāsi
tvamēva pratyaksham vishnurasi
tvamēva pratyaksham rudrō asi
tvamēva pratyaksham rugasi
tvamēva pratyaksham yajurasi
tvamēva pratyaksham sāmāsi
tvamēva pratyaksham atharvāsi
tvamēva sarvam chandō asi

Oh Sungod, we salute you. You are the propeller for all of


human kind into the karmic patterns. You are the absolute
Truth, as physically we are able to visualize you. You are
the Vishnu, the nourisher, you are the Rudra, the
dissolver, and you are the Brahma, the creator. You are
also in the form of the four Vedas, Rug, Yajur, Sāma and
Atharva. You are in the form of all the scales with are
used for poetry.

ādityāt vāyur jāyatē


ādityāt bhūmir jāyatē
ādityāt āpo jāyantē
ādityāt jyōtir jāyatē
ādityāt vyoma dishō jāyantē
ādityāt dēva jāyantē
ādityāt vēdā jāyantē
Sungod is in all of the forms. From him, the wind takes
birth. Even the earth takes birth. From him only, the
water takes birth. From him alone, the fire takes birth.
From him alone, the void takes birth. All the four sides are
also born from him. From the Sungod alone, all the
Celestial Beings and four Vedas takes birth.

ādityōvā ēsha etat mandalam tapati asāvādityō


brahmā ādityō antaha karana manō buddhi chittā
ahamkārāha ādityō vai vyānassamānō dānō
apānah prānah ādityō vai shrō thra tvak chakshū
rasana ghrānāh ādityō vai vāk pāni pāda pāyū
pasthāha ādityō vai shabda sparsha rūpa rasa
gandhāha ādityō vai vachanā dānā gamana
visargānandāh ānandamayō vigjñāna mayō
vigjñāna ghana ādityah

We are scorched by his rays. Such Sungod itself is


absolute Truth. Our inner personality is he, the mind,
intellect, ego and chitta. Mind is the armature which
collects all the information from the five senses, the ear,
nose, tongue, eyes and skin. It assembles them together
and this data will be sent to the next section, the
intellect. The intellect tries to judge what it can be. It
sends the analysis to the chitta, and this section of the
mind, or inner personality, broods over it. Finally, the
manager of all these sections, the ego comes out and
says, it is all done by me. Sungod is in the form of five
prānas, which are prāna, apāna, vyāna, udāna and
samāna. The Sungod himself is in the form of ears, skin,
eyes, tongue and nose. The Sungod itself is in the form of
speech, hands, feet, ass, and genitals. The Sungod is in
the form of sound, touch, form, taste and smells. The
Sungod himself is in the form of speech, knowing
something, walking, evacuating the anus, and enjoyable
lust. The Lord, Sungod is in the form of happiness, bliss,
knowledge and the absolute knowledge.

namō mitrāya bhānavē mrutyōrmā pāhi


bhrājishnavē vishvahētavē namah sūryāt bhavanti
bhūtāni sūryēna pālitānitu sūryēlayam
prāpnuvantiyaha sūryaha sōha mēvacha chakshur
nō dēvah savitā chakshur na uta parvatah
chakshurdhāta dadhātunah

Oh Sungod, you are effulgent. You are the friend of this


universe, I salute you. Please protect me from the death,
it means from the reincarnation, again and again. Oh
Effulgent One, you are the cause for this entire creation.
Five elements sprung from you. The entire creation is
nourished by you. And finally, everything dissolves in you.
Oh Lord, Sun, I am you. I am a replica of you. I am a part
of you. Finally, I will dissolve myself into you. We will
become one. Oh Sungod, you are the one who gives light
in my eyes. You remove my blindness, meaning physical
blindness and spiritual ignorance, you will remove. You
are the base of the entire creation which is the base for
so many mountains and forests, and so many riches in
this planet.

ādityāya vidmahē sahasra kiranāya dhīmahi


tannah sūryah prachōdayāt

We are knowing the Sungod, Āditya, one who is knowingly


giving his effulgent light of his 1000 rashmis, sun rays.
We are meditating upon you. Such Absolute Reality, the
Sungod, may propel us into good deeds.
savitā purastāt
savitā paschātāt
savitā uttarātāt
savitā adharātāt
savitānah suvatu
savitātigum savitānō
rāsatām dīrgamāyuh

The Savita, Sungod’s energy, may he protect us in the


east, west, north, south, above and below. May he protect
us from all the sides. May the Sungod’s energy, Savita,
give us the longevity.

om iti ēkāksharam brahma ghruniriti dvēaksharē


sūrya iti akshara dvayam āditya iti trini aksharāni
ēkasyeva sūryasya ashtaksharō manuh

The Sungod’s eight lettered mantra is enumerated here.


Om is the single letter which is all-pervasive. Gruni is two
letters, which is compassionate. Sūrya is two letters.
Ādityah is three letters. Om grunihi sūryah ādityah, it has
become an eight lettered mantra, the Sūrya Astakshari.

yaha sada aharahar japati savai brahmanō bhavati


savai brahmanō bhavati sūrya abhimukhō japtvā
mahā vyadhi bhāyat pramuchyatē alakshmīr
nashyati abakshaya bakshanāt pūtō bhavati
agamya gamanāt pūtō bhavati patita
sambhāshanāt pūtō bhavati asat sambhāshanāt
pūtō bhavati madhyāhnē sūryabhi mukha ha patēt
sadyōtpanna pancha mahāpātakāt pramuchyatē
One who chants this Āditya Atharva Shīrsha, and those
who chant this Sūrya Astakshari manta, they become
Brahmanas, purified souls. One who stands in front of the
Sungod and does this japa, recitation, they will come out
of their illnesses. All of their poverty disappears. They will
come out of all the sins by eating the prohibited food.
They will come out of the sins by going to the prostitutes
and by having illegal connections with the various men
and women. They will come out of the sins by talking
vulgar language and telling lies. They will come out of
those sins by talking to those people who are faithless,
ugly in behavior, and have anti-social elements. At noon,
standing in front of Sungod, if everyday one does this, he
will come out of all his sins.

seishā sāvitrī vidya na kinchidapi nakasmai chit


prashamsayet ya ētām maha bhāgah prātah patati
sabhagyavān jāyatē pashūn vindati vedārtham
labhatē trikālam etat japtvā kratu shata
phalamāvapnōti hastādityē japati samahāmrutyum
tarati samahā mrutyum tarati ya evam veda iti
upanishat

This is the secret Savitru vidya. It is not supposed to be


given to those who don’t have faith. At the time of
sunrise, in front of the Sungod, one who chants this vidya,
he will become rich. He will attain so many animals. At
the time of yore, having cows, horses, and sheep is
considered the wealth. One who chants everyday this
vidya, he will know the inner depth of Vedas, the
knowledge. During morning, afternoon, and evening, the
sunset, one who does practices this vidya, he will attain
the virtue of doing 100 fire worships. When hasta
nakshaktra appears on a Sunday, or when the Sungod
appears in hasta nakshaktra, if one chants this vidya, he
will come out of death. He will not be reincarnated again.
To tell this as the Truth, Atharvana Veda promises all that
is told here is Truth. This is Āditya Atharva Shīrsha.

HYMN TO NARĀYANA FROM HEAD OF ATHARVA


VEDA

NARĀYANA ATHARVA SHĪRSHA

Shānti Pāthaha – Invoking the Peace

om sahanā bhavatu saha nau bhunaktu saha


vīryam karavā vahai tejasvināvadhītamastu mā
vidvi shā vahai om shānti shānti shāntih

By chanting this we are invoking peace. May the absolute


energy protect both of us, the Guru and the disciple. May
that Absolute Reality be given to the teacher to teach it.
May that absolute energy give the capacity to digest that
teaching to the disciple. May both of us be effulgent. May
we both enter into the Truth and become one with it. May
both of us never have vengeance, jealousy or ego
clashing. May that Absolute Reality, Omkara, protect us
from all the diseases, natural calamities, and enemies.
May it give us peace.

om atha purushō havai nārāyanō akā mayata


prajāha srujēyēti nārāyanāt prānō jāyātē manaha
sarvēndriyānicha kham vāyūr jyōti rāpaha pruthivī
vishvasya dhārinī nārāyanād brahmā jāyatē
nārāyanāt rudrō jāyatē nārāyanāt indrō jāyatē
nārāyanāt prajāpatayaha prajāyantē nārāyanāt
dvādashā ditya rudrā vasavassarvāni chandāgamsi
nārāyanā dēva samut padyantē nārāyanē
pravartantē nārāyanē pralīyantē ētat rug Veda
shirō adhītē

Om, the Absolute Reality, Narāyana, felt that he has to


become a jewel. From him, the pancha prānas, the mind
or the 5 senses, in the form of space, wind, fire, water
and earth, has sprung out. He is the one who is there to
take care of all of them. From him only, the following has
sprung out: Brahma, the creator, Rudra, the dissolver,
Indra, the sustainer, Prajapati the administrator,
Dvādasha Āditya, the 12 Sungods of this creation,
Ekādasha Rudra, the 11 Rudras who gave karmic patterns
to the people and the 8 Vasus, the 8 ones who will be
leading your intellect and your mind towards your goal.
All the poetic scales which make you praise the God
Almighty has sprung out. The entire creation sprung out
of the Narāyana, the Absolute Reality, which is
maintained by him, and finally dissolves in him. That’s
what Rug Veda says.

om atha nityō nārāyanaha brahmā nārāyanaha


shivascha nārāyanaha shakrascha nārāyanaha
dyāvāpritivyau cha nārāyanaha kālascha
nārāyanaha dishashcha nārāyanaha vidishashcha
nārāyanaha ūrdvascha nārāyanaha adhascha
nārāyanaha

Om. Narāyana is forever. He is in the form of Brahma,


Shiva, and Indra. Time is Narāyana, sides are Narāyana,
and corners are also Narāyana. He remains above and
below. He remains inside and outside. He is all-pervasive
reality. This creation which is called, in the name of this
and this, all is called Narāyana. The creation which was
there in the past, which is there now, which will be there
in the future is also Narāyana. The word Narāyana comes
from naram dadhāti, he who gives the knowledge to the
individual.

antar bahischa nārāyanah nārāyana ēa vedagam


sarvam yet bhūtam yecha bhavyam nishkalō
niramjanō nirvikalpō nirākhyātah shuddhō dēva
ēko nārāyanah na dvitiyō asti kaschit ya evam
veda sa vishnu rēva bhavati sa vishnu rēva bhavati
etat yajur veda shirō adhitē

One who is without any taint, one who doesn’t have any
veil, one who doesn’t have any disturbance in his mind,
one who can never be explained easily, one who is all
alone, and one who is totally pure, he alone exists, that is
Narāyana. Since he is all-pervasive, he is called as
Vishnu, vishvāt pralīyate, he who is all-pervasive in the
entire universe. One individual who knows this Truth
becomes that all-pervasive ultimate Truth. This is the way
of teaching of Yajur Veda Shīrsha, head of Yajur Veda.

om ityagrē vyāharēt iti paschāt nārāyana iti


uparishtāt
om iti ēkāksharam nama iti dvē aksharē nārāyana
iti panchāksharāni ētad vai nārāyanasya
ashtāksharam padam yo havai nārāyanasya
ashtāksharam pada madhyēti anapa bruvassarva
māyu rēti vindatē prājā patyagum rāyaspōsham
gaupatyam tatō amrutattvam ashnutē tato
amritattva mashnuta iti ya evam veda ētat sāma
veda shirō adhītē
First you have to chant om, then you have to chant
namah. Then you have to chant Narāyana. Om is a single
letter. Namah is a two lettered word. Narāyanāya is a five
lettered word. All put together it becomes om namo
narāyanāya. The one who chants this eight lettered
mantra will have longevity, a good name in society,
children and disciples. They will have money, riches and
lots of animals. Having animals means riches in the form
of nature. One who chants this mantra, finally, not only
having this, will attain the Absolute Reality. That’s what
the Sāmā Veda Shīrsha says, the head of the Sāmā Veda.

pratyagānandam brahma purusham prānava


svarūpam akāra ukāra makāra iti tānēkadhā
samabharatta dēta domiti yamuktvā muchyatē
yōgī jenma samsāra bhandanāt om namō nārāyana
iti mantrō pāsakaha vaikunta bhuvana lōkam
gamishyati tadidam param pundarīkam vigjñāna
ghanam tasmāt tadidāvan mātram brahmanyō
dēvakī puthrō brahmanyō madhusūdanom sarva
bhūtasthamēkam vai nārāyanam kārana
purushamakāranam para brahma om ētat atharva
shirō yō adhītē prāta radhīyānō rātri krutam
pāpam nāshyati sāya madhīyānō diva sakrutam
pāpam nāshayati tat sāyam prāta radhīyānaha
apāpō bhavati

A u ma, three letters put together is om. Chanting of this


omkara, yogis cross the bondages of this samsāra, that
which is binding. They will come out of their
reincarnations. It is the absolute Truth. Those people who
chant om namo narāyanāya, the 8 lettered mantra, they
will reach the celestial abode of Narāyana, Vaikunta.
Vishēshyēna manah kuntitam bhavati iti, it means
whoever goes there, all his impressions of past karmas
will be burnt out and dissolved. They are so effulgent,
that their mind and senses cease to be. They can enter
the abode, as they are pure. Those people who chant this
mantra in their lotus heart, Madhusūdana, the son of
Dēvaki, who is Narāyana, and also called as Vishnu,
remains forever. He is the cause of the entire creation, its
maintenance, and dissolution. But still he cannot be
called as the cause. This is called as vivartavāda.
You project a dream and in your dream, you create so
many people, inert buildings, and animals. But when you
wake up, nothing remains. So can you call yourself the
cause of the dream? In the same way, he creates the
creation in this dream, but when he wakes up, the
creation disappears. The dreamer alone remains, without
his dream. The Truth remains, and that is him. So can he
be called as the creator of his dream? In the same way,
Narāyana creates a dream, he’s the cause for the dream,
but still he cannot be called as the cause for the creation.
What is the difference between you, the dreamer, and
you, a character in your dream?
For example, in your dream you want to be a movie star,
but you can’t win an Academy Award. Why can’t you, in
your own dream, win the award? Because as creator of
the dream, you’ve created the show, the audience, the
announcer, all the competing movie stars, the award
itself, the entire award show. You are every single
element of that dream. In your dream, you are all-
pervasive reality. So why do you want to identify with only
that one character in the dream when you are
everything? So when you step out of your dream, you
have forgotten that you are everything and you only
identify with that one character, that one movie star. This
is what the human being in reality has forgotten, that we
are everything, all-pervasive reality, and we are the
whole show. This is the saying of the Atharva Shīrsha, the
Atharva Veda’s head says so.

mādhyan dina mādityābhimukho adīyānaha


panchapātakō pātakāt pramuchyatē sarva veda
pārāyana punyam labhatē nārāyana sāyujya
mavāpnōti shrīman nārāyana sāyujyamavāpnōti ya
evam veda iti upanishat om shānti shānti shāntih

Those who really render and keep this Atharva Shīrsha in


their heart, when they chant it in the morning time, they
can come out of all their sins which they committed in the
night. When they chant it in the evening, they can come
out of all their sins which they committed in the day.
When they chant it morning and night, they can come out
of all the sins of all their past lives. If they chant this
mantra to the Sungod in the afternoon, they will come out
of all the greatest sins. If one chants this Narāyana
Atharva Sīrsha, they will get the result of chanting the
entire Vedas. They will get the chance to enter the
celestial abode of Srīman Narāyana. It is promised by the
Atharvanīya Upanishad.
HYMN TO AGHORA FROM HEAD OF ATHARVA VEDA

RUDRA ATHARVA SHĪRSHA

Shānti pāthaha – Invoking the Peace

om bhadram karnēbhi syrunuyāma devāh


bhadram pashyemā kshabhiryajatrāh
stirairangaistustuvāgum sastanūbhih
vyashyema dēvahitam yadāyuh
svasti na indrō vrudhhasyravāh
svasti nah pūshā vishvavēdāh
svasti nastārkshyō arishtanēmih
svasti nō bruhaspatirdadhātu
om shānti shānti shāntih

Oh, Celestial Beings, may we listen to only auspicious


words with our ears, may we see only the auspicious
things with our eyes, may we have the strong limbs, and
good health. With that, whatever is the longevity that is
allotted to us in that long life, may we praise you all the
time and may we be happy forever. Āditya, the Sungod,
the all-knower and all other Celestial Beings, also please
bless us. The Garuda, the eagle, the vehicle of Lord
Vishnu who is there to give punishment to the culprits,
and the Dēvaguru, the teacher of the Celestial Beings,
the Brihaspati, may they give us yoga kshēma, spiritual
and earthly fulfillment.

om sahanā bhavatu saha nau bhunaktu saha


vīryam karavā vahai tejasvināvadhītamastu mā
vidvi shā vahai om shānti shānti shāntih
By chanting this we are invoking peace. May the absolute
energy protect both of us, the Guru and the disciple. May
that Absolute Reality be given to the teacher to teach it.
May that absolute energy give the capacity to digest that
teaching to the disciple. May both of us be effulgent. May
we both enter into the Truth and become one with it. May
both of us never have vengeance, jealousy or ego
clashing. May that Absolute Reality, Omkara, protect us
from all the diseases, natural calamities, and enemies.
May it give us peace.

dakshināgnirā havinīyō aham satyō aham


gauraham gaūryaham jyēshtō aham srēshtō aham
varishtō aham āpo aham tējō aham rug
yejussāmātharvāngirasō aham aksharamaham
ksharamaham gōpyōham guhyō aham
maranyānyeham pushkaramaham pavithramaham
agramcha madhyam cha bahischa
purasttādhishcha sudikshva vasthita
manavasthitam cha jyōti rityaha mēkaha sarvē chā
ahamēva

Then Rudra entered into the void and to all the sides, and
he started telling it like this, “I am the Absolute Reality
which ever existed. I am the Sungod. I am the Brahma,
the creator. East, west, south, north, above and below, all
are me. I’m the man. I’m the woman. I’m the Savitri,
Gayatri’s energy, which is worshipped in the morning at
sunrise. At noon, I am Gayatri. In the evening, at dusk, I
am Sarasvati. I am in Vedic poetry, all seven scales:
gayatri, ushnik, trishtup, anushtup, jagati, bruhati and
padhati. The differences of the scales are ārshi, daivi,
āsuri, prjāptya yājushi, sāmni, ārchi, brāhmi. I am in the
Vedic form of fire worship, Garhapatyam, Dakshināgni,
and Ahavanīyam. I am the Truth. I am the earth. I am the
beloved Lord of Shiva Priya, who is Gauri. I am the elder
one. I am the absolute Truth to be worshipped. I am the
one who is to be served by everyone. I am the water and
fire. I am in the form of four Vedas, Rug, Yajur, Sāma,
Atharva. I am in the form of time in past, present and
future. But I also exist in this form of creation which is
going to end. I am the secret of secrets, and it’s to be
protected as a secret. I am the all-pervasive Lord, in the
form of so many forests and rivers. I’m the pure purity. I
was there prior to this existence. I was there prior to
when the creation was there. When it ends I will still be
there. I am outside and I am inside too. I am all-pervasive
in all sides. I am the effulgence which is all-pervasive.
And I am in the form of everything.”

Rudra Jñāna Phalam – Result You Get When You


Know This Rudra

mām yō veda sarvān devān veda gām gōbhir


brāhmanān brāhmanyēna havīmshi havishā
ayurayushā satyam satyēna dharmam dharmēna
tarpayāmi svēna tējasā

“Whoever knows me, knows I am the All-pervasive God.


He will know the Truth of all Celestial Beings. I am in the
holy cows and brahmanas, one who has attained the
Truth, those who always worship me. I am there in the fire
worship. I am there in their longevity. I am there in the
Truth that they follow. And I am there in the righteous
path, the dharma. Those who know me, know I’m there in
all of it. They will become effulgent.”
tatō devā rudram nā pashyan tē devā rudram
dhyāyamti tatō devā ūrdhva bāhavaha stunvamti
om yō havai rudraha sa bhagavān yash cha brahma
bhūr bhuva ha suva ha tasmai vai namō namaha
shīrsham janapadom vishvarūpō asi
om yō havai rudraha sa bhagavān yash cha vishnu
hu bhūr bhuva ha suva ha tasmai vai namō namaha
shīrsham janapadom vishvarūpō asi
om yō havai rudraha sa bhagavān yash cha
mahēshwara ha bhūr bhuva ha suva ha tasmai vai
namō namaha shīrsham janapadom vishvarūpō asi
om yō havai rudraha sa bhagavān yā chomā bhūr
bhuva ha suva ha tasmai vai namō namaha
shīrsham janapadom vishvarūpō asi
om yō havai rudraha sa bhagavān yash cha
vināyaka ha bhūr bhuva ha suva ha tasmai vai
namō namaha shīrsham janapadom vishvarūpō asi
om yō havai rudraha sa bhagavān yash cha skanda
ha bhūr bhuva ha suva ha tasmai vai namō namaha
shīrsham janapadom vishvarūpō asi
om yō havai rudraha sa bhagavān yash cha indra
ha bhūr bhuva ha suva ha tasmai vai namō namaha
shīrsham janapadom vishvarūpō asi
om yō havai rudraha sa bhagavān yash chagni hi
bhūr bhuva ha suva ha tasmai vai namō namaha
shīrsham janapadom vishvarūpō asi
om yō havai rudraha sa bhagavān yācha bhūr hu
bhūr bhuva ha suva ha tasmai vai namō namaha
shīrsham janapadom vishvarūpō asi
om yō havai rudraha sa bhagavān yash cha bhuva
ha bhūr bhuva ha suva ha tasmai vai namō namaha
shīrsham janapadom vishvarūpō asi
om yō havai rudraha sa bhagavān yash cha suva ha
bhūr bhuva ha suva ha tasmai vai namō namaha
shīrsham janapadom vishvarūpō asi
om yō havai rudraha sa bhagavān yash cha maha
ha bhūr bhuva ha suva ha tasmai vai namō namaha
shīrsham janapadom vishvarūpō asi
om yō havai rudraha sa bhagavān yash cha jana ha
bhūr bhuva ha suva ha tasmai vai namō namaha
shīrsham janapadom vishvarūpō asi
om yō havai rudraha sa bhagavān yash cha tapa ha
bhūr bhuva ha suva ha tasmai vai namō namaha
shīrsham janapadom vishvarūpō asi
om yō havai rudraha sa bhagavān yash cha satyam
bhūr bhuva ha suva ha tasmai vai namō namaha
shīrsham janapadom vishvarūpō asi
om yō havai rudraha sa bhagavān yācha pruthvī
bhūr bhuva ha suva ha tasmai vai namō namaha
shīrsham janapadom vishvarūpō asi
om yō havai rudraha sa bhagavān yāschāpa ha
bhūr bhuva ha suva ha tasmai vai namō namaha
shīrsham janapadom vishvarūpō asi
om yō havai rudraha sa bhagavān yachha tēja ha
bhūr bhuva ha suva ha tasmai vai namō namaha
shīrsham janapadom vishvarūpō asi
om yō havai rudraha sa bhagavān yash cha vāyu
hu bhūr bhuva ha suva ha tasmai vai namō namaha
shīrsham janapadom vishvarūpō asi
om yō havai rudraha sa bhagavān yachhākasham
bhūr bhuva ha suva ha tasmai vai namō namaha
shīrsham janapadom vishvarūpō asi
om yō havai rudraha sa bhagavān yash cha sūrya
ha bhūr bhuva ha suva ha tasmai vai namō namaha
shīrsham janapadom vishvarūpō asi
om yō havai rudraha sa bhagavān yash cha soma
ha bhūr bhuva ha suva ha tasmai vai namō namaha
shīrsham janapadom vishvarūpō asi
om yō havai rudraha sa bhagavān yānicha
nakshatrāni bhūr bhuva ha suva ha tasmai vai
namō namaha shīrsham janapadom vishvarūpō asi
om yō havai rudraha sa bhagavān yochāshta graha
ha bhūr bhuva ha suva ha tasmai vai namō namaha
shīrsham janapadom vishvarūpō asi
om yō havai rudraha sa bhagavān yash cha prāna
ha bhūr bhuva ha suva ha tasmai vai namō namaha
shīrsham janapadom vishvarūpō asi
om yō havai rudraha sa bhagavān yash cha kāla ha
bhūr bhuva ha suva ha tasmai vai namō namaha
shīrsham janapadom vishvarūpō asi
om yō havai rudraha sa bhagavān yash cha yama
ha bhūr bhuva ha suva ha tasmai vai namō namaha
shīrsham janapadom vishvarūpō asi
om yō havai rudraha sa bhagavān yash cha mrutyu
hu bhūr bhuva ha suva ha tasmai vai namō namaha
shīrsham janapadom vishvarūpō asi
om yō havai rudraha sa bhagavān yachhamrutham
bhūr bhuva ha suva ha tasmai vai namō namaha
shīrsham janapadom vishvarūpō asi
om yō havai rudraha sa bhagavān yachha bhūtam
bhavyam bhavishyath bhūr bhuva ha suva ha
tasmai vai namō namaha shīrsham janapadom
vishvarūpō asi
om yō havai rudraha sa bhagavān yachha vishwam
bhūr bhuva ha suva ha tasmai vai namō namaha
shīrsham janapadom vishvarūpō asi
om yō havai rudraha sa bhagavān yachha
kruthyam bhūr bhuva ha suva ha tasmai vai namō
namaha shīrsham janapadom vishvarūpō asi
om yō havai rudraha sa bhagavān yachha sarvam
bhūr bhuva ha suva ha tasmai vai namō namaha
shīrsham janapadom vishvarūpō asi
om yō havai rudraha sa bhagavān yachha satyam
bhūr bhuva ha suva ha tasmai vai namō namaha
shīrsham janapadom vishvarūpō asi

Then, the Lord Rudra disappeared. The Celestial Beings


could not find him. They lifted their hands high above
their head, saluted him and started praying to him.

Oh Lord Shiva, you are in the form of Rudra, the dissolver.


Oh Lord Shiva, you are in the form of Brahma, the creator.
Oh Lord Shiva, you are in the form of Vishnu, the
sustainer.
Oh Lord Shiva, you are in the form of Maheshvara, above
all the Celestial Beings.
Oh Lord Shiva, you are in the form of Uma, the mother
Goddess.
Oh Lord Shiva, you are in the form of Vināyaka, who
removes all of our hurdles.
Oh Lord Shiva, you are in the form of Skanda, who is the
supreme commander of the Celestial Beings’ army.
Oh Lord Shiva, you are in the form of Indrah, who is the
king of the Celestial Beings.
Oh Lord Shiva, you are in the form of Agnih, the fire.
Oh Lord Shiva, you are in the form of Bhur Bhuvah Suvah
Mahah Janah Tapah Satyam, the seven planes of
existence.
Oh Lord Shiva, you are in the form of Bhumi, the earth.
Oh Lord Shiva, you are in the form of Antariksha, the
space.
Oh Lord Shiva, you are in the form of Āpah, the water.
Oh Lord Shiva, you are in the form of Vāyuh, the wind.
Oh Lord Shiva, you are in the form of Sūryah, the Sungod.
Oh Lord Shiva, you are in the form of Somah, the moon
God.
Oh Lord Shiva, you are in the form of Nakshatrāni, all the
stars.
Oh Lord Shiva, you are in the form of Astagrāhah, the
eight planets.
Oh Lord Shiva, you are in the form of Prānah, my pranic
energy.
Oh Lord Shiva, you are in the form of Kālah, time.
Oh Lord Shiva, you are in the form of Yamah, the Lord of
death.
Oh Lord Shiva, you are in the form of Mrytyuh, the death.
Oh Lord Shiva, you are in the form of Amrtam, the nectar.
Oh Lord Shiva, you are in the form of Bhūtam Bhavyam
Bhavishyat, the past, present, and future.
Oh Lord Shiva, you are in the form of Vishvam, the entire
universe.
Oh Lord Shiva, you are in the form of Kurtyam, all of our
karmic patterns.
Oh Lord Shiva, you are in the form of Sārvam, everything.
Oh Lord Shiva, you are in the form of Satyam, the Truth.

He who exists in all these forms; we salute you while


remembering the three planes of existence along with
omkara, the absolute sound. We are born as creatures of
these existing planes, putting our heads outside the
womb of our mother while we are taking birth. Oh great
Lord, you are in the form of all-pervasive reality.

brahmhai kastvam dvitridhō ardhva madhascha


tvam shāntishcha tvam pushtishcha tvam
tushtishcha tvam hōtam ahōtam vishvam avishvam
dattam adattam krutam akrutam paramam
aparamam parāyanam chē ti

Oh Lord Rudra, you are the absolute Lord. Prakruti and


Purusha means female and male, you are both. You are
the peace. You are the energy, and you are the
satisfaction. And those ingredients we put in the fire
worship are you. And those ingredients we don’t put in
the fire, those are also you. You are the entire creation.
You are beyond the creation which is gross, and beyond
the subtleties, that is causal. For example, take a fragrant
flower which is in the gross world. The fragrance itself,
the smell, is something which we cannot touch nor
identify clearly; it exists in the subtle world. It is all-
pervasive as it dilutes into the atmosphere. If you break
open the petals of the flower, the fragrance emits further.
This is the subtlety of smell. We don’t know what carries
the smell of the flower to our nose nor our nose to the
fragrance, but something does. That is the direction of
the source, the causal world, beyond the subtleties. The
causal world brings the subtle world into the gross world
and the gross world into the subtle world. You are the
things which have been given in charity; and those things
which have not been given; they also are you. You are the
entire karmic pattern which gives good and bad results.
You are beyond our mind. And you are also in the form of
this creation. Everything is you. That’s why we are here to
surrender at your feet absolutely.

Dhyāna Rūpa Rudra Prarthana - Rudra’s Form To Be


Meditated Upon
apāma soma amurta abham āgnama jyōtir avidāma
devān kim nū na masmān krunava darātihi kimu
dūrthiramruta marthyasya

To attain the Absolute Reality, may we drink soma rāsa in


the form of a plant5, with that may we attain the effulgent
energy of that Absolute Reality. May we live forever as
subtle beings, or Celestial Beings. When we drink that
absolute soma rāsa, what can our enemies do to us?
When we say enemies, it means our inner enemies of
lust, passion, greed, etc. What can they do to us? And
when we drink that soma rāsa, what can death do to us?
We, as humans, have soma rāsa dripping from the tonsil
area in the back of the throat in deep meditation.
Through lambika yoga, there are many difficult practices
where the tongue catches the soma rāsa, and we are able
to save it from burning up in our digestive system. By
meditating on Rudras’s form, we become able to attain
the Absolute Reality of drinking soma rāsa and our gross
body can live forever.

sarvam jagadidam vā ēta daksharam prājā patyam


sūkshmam saumyam purusham agrahyam
agrāhyēna vāyum vāyav yēna somam saumyēna
grasati svēna tejasā tāsmāt upasamharthrē
mahāgrāsāya vai namō namaha

That Truth which is everywhere, is always praised by


Prajāpati, the leader of the human beings. That which is
subtle and soothing, has been indicated in the name of
omkara. That which cannot be easily grasped; that secret
which is in the wind; and that secret engulfed with soma,
the sacred ingredient. It means that which is his form, is
5
To be explained further in Durga Sūktam
called as omkara. Everything he swallows; that’s why he’s
called as Mahāgrāsa, eating everything. And while eating,
he becomes complete. Such a beautiful, effulgent nature,
I salute.

hrudistā devatāh sarvā hrudi prānāh pratishtitāh


hruditvamasi yō nityam tisrō māthruh parasthu sah

All the Celestial Beings reside in my heart. All those


existing beings in this creation also reside in my heart. In
the name of a u ma, that entire energy resides as
omkara, as Rudra, who also resides in my heart.

thasyō ttaratah shirō dakhshinathah pādō ma


uttaratah sa omkarōya omkarah sa prānavō ya ha
prānava sa sarvayāpī yaha sarvavyāpī sō anantō yō
anantastāram yat tāram tat sūkshmam yat
sūkshmam tat chhuklam yat chhuklam
tadvaidyuatam yet vaid dyuatam tat param
brahmēti sa ēkaha sa ēkō rudrah sa ēshānah sa
bhagavān sa mahēshvarah sa mahādēvah

That Lord, whose head is at north, and whose feet are at


south. He, who is in the form of omkara, that omkara
which is called as prānava. That prānava, which is all-
pervasive, that all-pervasiveness which can be called as
ananta, is unending. That ananta, unending, which is
there, is called also as tāram. That which is called as
tāram, is subtle. That which is subtle is totally pure. That
which is subtle, advaitam, nothing else exists other than
that. The Truth alone remains. That which is absolute
Truth is there. That is param brahma, those celibates and
sadhakas constantly worship, meditate upon it and reach
it. Param means above everything. Brahma means that
which is all-pervasive. That is the Truth. That is one. That
is Rudra. He is also called as Īshana, Bhagavān and
Maheshvara.

omkara shabda artha ha

atha kasmād uchyatha omkārō


yasmā duchhāryamāna ēva sarva sharīra mūrdhva
munnāmayati tasmā duchyata omkarah

The meaning of omkara. What is the meaning of omkara?


By chanting that word all energies rise, and all your hairs
rise. Those energies that go up, is called omkara.

prānava shabda artha ha

atha kasmād ucchatē prānavaha


yasmād uchhāryamāna ēva rug yejuh sāmā
atharvangirasash cha yagnē asya brahmacha
brāhmanēbhyah pranāmayati tasmād uchhatē
prānavah

The meaning of prānavah. The question is, what do you


call as prānavah? That chanting, by the Brahmanas,
those who are doing the sādhana, all the four Vedas, and
also the creator, the Brahmana, all prostate at your feet;
that is called as prānavah.

sarva vyāpi shabda artha ha

atha kasmād uchatē sarva vyāpī


yasmād uchhāryamāna ēva sarvān lōkān vyāpnōti
snēhō yathā palala pindam shāntamūla mōtam
prōta manu prāpya sarvam tasmād uchhatē sarva
vyāpī

The meaning of sarva vyāpi. What is the meaning of


sarva vyāpi? Sarva vyāpi is the expansion when corn
kernels become popcorn, the expansion of a seed
opening itself into a flower, and the expansion of the
pakora batter when fried in oil. He is the engulfing
coverage of your bones around the marrow. That word,
sarva vyāpi, when you listen to it, you will expand as that.
That is all-pervasiveness.

ananta shabda artha ha

atha kasmād uchhate anantah


yasmād uchhāryamāna ēva ādyantam na
upalabhyatē tirya gūrdhva madhastāt tasmād
uchhatē anantah

The meaning of ananta. What is called as ananta? When


we chant that word ananta, we don’t know what is the
beginning and the end. That which is horizontal and
vertical is ananta. We can never know it.

tāra shabda artha ha

atha kasmād uchhatē tāram


yasmād uchhāryamāna ēva garbha janma vyādi
jarā marana samsāra mahat bhayāth santāra yati
tasmād uchhatē tāram

What do you call tāram? Tarati iti means that which uplifts
you, that makes you to go beyond the bondages of the
ocean of samsāra. That word which really clears
everything, like birth. Because of the soul’s karmic
pattern, we take birth in the womb of the mother, incur
all diseases related to the past karmas, go through life’s
pain, agony, old age, and create new karmic patterns, to
again get linked with death and birth. From everything, it
has to uplift us. That is tāram. It means that we have to
come out of everything by chanting tāra shabda, the
sound of tāra.

sūkshma shabda artha ha

atha kasmād uchhatē sūkshmam


yasmād uchhāryamāna ēva sukshmō bhūtvā para
sharīrānyē vādhi tishtathi tasmād uchhatē
sūkshmam

The meaning of sūksma. What is called as sūksma, the


subtle? That word, when chanted by a person, the energy
enters into immobile and mobile creation, and that
becomes the energy for the entire creation. That is called
as sūksmam, the subtle.

shukla shabda artha ha

atha kasmād uchhatē shuklam


yasmād uchhāryamāna ēva klamdathē klāmayatē
tasmād uchhatē shuklam

The meaning of shukla. What is called as shukla? When


one chants this word shukla, that is pure. In our entire
personality, that which engulfs us with knowledge and
cleanses us totally, is shuklam.

vaidyuta shabda artha ha


atha kasmād uchhatē vaidyutam
yasmād uchhāryamāna ēva mahati tamasi sarvam
sharīram vidyōtayati tasmād uchhatē vaidyutam

The meaning of vaidyuta. What is called as vaidyutam?


When we chant this word, our entire personality will be
shaken up. All our ignorance which is like darkness clears,
and immediately soul knowledge of the effulgence enters
into him. That is called as vaidyutam.

param brahma shabda artha ha

atha kasmād uchhatē param brahma


yasmād uchhāryamāna ēva bruhati brumha yati
tasmād uchhatē param brahma

What is the meaning of the word param brahma? When


we chant the word param brahma, the absolute Truth
enters into you, and engulfs you. That is param brahma.

ēka shabda artha ha

atha kasmād uchhatē ēko


ya ha sarvān lokān vud gruhanāthyajasram srujati
visrujati vāsayati tāsmad uchhata ēka ha

What is the meaning of the word ēka? Ēka is he who


creates the entire creation from him, nourishes it, enters
into every creature as the soul, remains in them forever,
takes everything, and finally dissolves everything into
him. Still he remains as only one; he is called as ēka, all
alone.
ēko rudra shabda artha ha

atha kasmād uchhatē ēko rudrah


ēka ēva rudrō na dvitī yāyā tastu huimān lokā
nīshata īshanīyur jananīyuhu prathyamjanā
stishtathu sanchu kō chāmthakālē samsrujya
vishvā bhuvanāni goptā tasmād uchhata ēkō
rudrah

What is the meaning of ēko Rudra? Rudra only remains,


no other one exists. He is the creator. He is the one who
rules, and he is the one who destroys. One who creates
everyone, nourishes and destroys everybody. He kills
everybody and makes them enter into him. All the
creatures’ karmic patterns, he keeps in him. And again he
creates everybody. That is Rudra. That’s why he is called
as Ēko Rudra, all alone Rudra.

ēshāna shabda artha ha

atha kasmād uchhatē ēshānō


yaha sarvān lokā nīshata ēshanībhih jananībhih
parama shaktibhih

What is the meaning of the word Īshana? One who rules,


produces all worldly materials, gives energy, and who
controls it too, is called as Īshana.

abhitvā shūra nōnu mō adugdhā evadēnavah


ēshānamasya jagathaha suvardasha mīshāna
mindra tasthushah tasmād uchhatē ēshānah

Oh Lord Ishvara, he who has lots of treasures, the


effulgent one who has the energy to win over everything.
Oh Lord Īshana, who controls mobile and immobile
energies, Rudra, we consider you as the cow which has
the udder full of milk. We want to be fed by that.

bhagavān shabda artha ha

atha kasmād uchhatē bhagavān


yaha sarvān bhāgavān nirīkshāyātma gyānam
nirīkshayati yōgam gamayati sa ēva tasmād
uchhatē bhagavān

What is the word bhagavān? One who always, every


second, watches each one’s emotions, thoughts and
feelings, gives atmāgyāna, inner knowledge, and he who
guides the path of yoga, the path of Absolute Reality. He
is called as bhagavān.

mahēshvara shabda artha ha

atha kasmād uchhatē mahēshvarō


yaha sarvān lokān sambhaksha ha
sambhakshayatyajasram jastram srujati visrujati
vāsayati tasmād uchhatē mahēshvaraha

What is the meaning of the word maheshvara? It means


he who is an erroneous eater. In the form of death, he
eats the entire creation, but still creates, again he eats
the creation and again he builds the creation.

mahādēva shabda artha ha

atha kasmād uchhatē mahādēvō


ya ha sarvān bhāvān parityadhya ātmagyāna
yogaishvaryē mahati mahīyatē tasmād uchhatē
mahā dēvaha

What is the meaning of the word mahādēva? He who has


given up all feelings, thoughts, emotions, and he who
gives the absolute knowledge, yoga and worldly
pleasures. He who remains in it, as he is energy. Who
wants all this? He, who guides them, he is called as
mahādēva.

rudra vyāpakathvam shabda artha ha

tadēta rudra jaritham ēshō hi devāh pradi shōnu


sarvāh pūrvōhih jātah sa vugarbhē antah sa vijāya
mānah sa janishya mānah pratyang janā stishttathi
vishvatō mukhah

What is the meaning of Rudra vyāpakatvat? That


Almighty Lord resides in everywhere. He’s all pervasive.
He lives in those people who resided on this planet in the
past, and in those who are living on this planet now. And
he also lives in those people who are going to live in the
future. That’s why he’s called all-pervasive.

vishva taschakshuruta vishva tō mukhō vishva tō


bāhu ruta vishva taspāth sambāhubhyām dhamati
sampattatvai dhyāvā bhūmī janayan dēva ēkah

The Rudra is Vishva Chakshu. It means that he remains in


everybody’s eyes. He’s in front of all this creation. It
means that all emotions and feelings, he observes them.
But he remains as the witness of them. He is Vishva
Bāhuhu. It means that he touches everybody; he gives to
everyone a soothing touch. He always dwells in this entire
universe; that is Rudra. May he protect us with his hands.
He is the Lord Almighty who has touched the earth and
the subtle worlds. And he alone remains.

Upāsanā Phalam

tadētha dupāsi thavyam yadvāchō


vadamthi tadēva grāhyam ayam panthā vithatha
vuttharēna yēna devā yēna rushayō yēna pitharah
prāpnuvamti param aparam parāyanam chēti

What is the result of it? This is the path you have to


follow. All the Vedas say that this is the path you have to
follow. When you do it, you’ll attain the absolute
knowledge. So many people travelled on this path. Those
who have attained the knowledge, the rishis, the
pitharas, our ancestors as grandparents, and the Celestial
Beings, they all attained it, which is absolute. It has to be
meditated upon. They attained it.

vālā gramātram hrudayasya madhyē vishvam


dēvam jātavedam varēnyam tamātmastham yē anu
pashyanti dhīrāha tēshām shānti shāshvatī
nētarēshām

In the heart lies a particular point the size of the edge of


our hair. It means that it is very subtle. There the
Almighty Lord remains. He remains there and he’s all-
knower, very great. Such a great man, one who attains
him, will attain the complete peace. This is only the path;
without that, one cannot attain the peace anywhere.
yōyōnim yōni madhi tishtatyēkō yēnēdam pūrnam
panchavidham cha sarvam tamīshānam purusham
dēva mīdyam nididhāyāttāram shāntim
atyantamēti

He who knows the cause for this universe, he who knows


the one who is sustaining all the panchabhutas, the earth,
wind, fire, space and water, he who is controlling all these
five elements, he who is totally effulgent; if you meditate
upon him, then you will attain absolute peace.

pranēshvam tharmanasō linga mahuhu yasmin


krōdhō yā cha trushnā kshamācha trushnām chitvā
hētu jālasya mūlam buddhyā samschintya
sthāpayitvā tu rudrē rudra ēkatvamāhuhu

Those who are indulged in their sensual pleasures, those


who are angry, those who are indulged in their desires,
those who are really without patience, those who are
really indulged in their desires up to their neck, those who
are very thirsty for their desires, for those people, they
have to, again and again, establish Rudra, and
continuously meditate upon him. Then they will have the
oneness with him, and they will be above everything.

rudram shāshvatam vai purāna misha vūrtvam


tapasā ni yachhata vratamē tat pāshupatham
agniriti bhasma vāyuriti bhasma jalamiti bhasma
sthalamiti bhasma vyomēti bhasma sarvagum havā
idam bhasma mana ityētāni chakshūmshi bhasmāni
agni rityādhinā bhasma gruhītvā vimrujyāngāni
sam sprushēthe tasmād vratamētat pāshupatham
pashupāsha vimōkshāya
Now we are telling mahāpāshupatha vratham. It means
that to bring out the human being from the animal
instincts. He who is permanent, ancient, and powerful;
that is Rudra. To attain him, we are telling you the way.
That is why it is called as pāshupatha vrata, which means
to bring out the animal instincts of the human beings to
attain the absolute Truth; that is Rudra. Agni, the fire,
vayu, the wind, jala, the water, stala, the earth, akāsha,
the void – these five elements, your mind, and your five
indriyas, five senses; all that you have to burn, make
them ash, and then apply them onto your body. Then it is
called as pāshupatha vrata, so you can come out of your
animal instincts. With this, you will be freed from all the
ignorant whirls. Then you will attain the Absolute Reality.
This body or mind, these five senses are not permanent.
One day they have to be burned and buried. So why don’t
you do it now? You will attain the Truth, that’s all. So you
can be above all this sense attraction and nonsense that
is going on all around you.

Phala Shruti – The Result Of This Stotra

yō atharva shīrasham brāhmanō adhītē


sō agni pūtō bhavati savāyu pūtō bhavati
sa āditya pūtō bhavati
sa soma pūtō bhavati
sa satya pūtō bhavati
sa sārva pūtō bhavati
sa sarvēshu tīrthēshu snātō bhavati
sa sārvēshu vēdēshvadīto bhavati
sa sarva dēva vrata charyāsu cheritō bhavati
sa sārvaihih dēvair jnātō bhavati
sa sārva yagnya kratu bhirishtavān bhavati tēnēti
hāsa purānānām rudrānām shatasahasrāni japtāni
bhavanti gayathryāh shata sahasram japtam
bhavati
prānavānāma yutam japtam bhavati
rupē rupē dasha pūrvān punāti dashōttarānā
chakshushah panktim punātītyāh bhagavān
atharva shirō atharva shirāh sankrujjaptvā
shuchihi pūtāha karmanyō bhavati
dvitīyam japtvā gānāpatya mavāpnoti trutīyam
japtvā dēvamēvānu pravishati om satyam

One who reads this Rudra Atharva Shīrsha will be purified


by fire, wind, the Sungod, and the Moongod. They will be
purified by it. They will become all-pervasive. Those
people will attain the result of dipping in or attaining all
those powerful, holy places. They will attain the result of
reciting all Vedas. They will acquire all the ways which are
told in the scriptures of Hinduism. They will attain it. Then
they will be able to attain the energies of all Celestial
Beings. They will attain the results of doing fire worship.
They will attain the results of the reading of ethics. They
will attain the results of doing 1000 mantra japa of
gayatri, and they will attain the result of doing 1000 of
omkara, the syllable. With this result, they can purify their
past ascendants, the grandfathers. Farther, they can
purify up to their past ten incarnations. Not only that,
even in their vision, one who sees them, they can purify
them. That’s what is said by the God Almighty of this
Atharva Shīrsha. Only one with total concentration who
does the japa of this will purified forever. Only two times
he does this, he can be the leader of the society. Only
three times he does this, he will attain the celestialhood.
This is Truth.
yō rudrō agnau yō apsu antarya aushadhīshu
vīrudha ā vivēsha ya imā vishvā bhuvanāni
chaknapē tasmai rudrāya namō astu

That Rudra, who is there in fire, water, and herbs, and


who touches every creation, I am saluting him.

adya mūrdhānā asya sagum shīryo atharvā


hrudayamcha mastishkā dūrdhvam prērayan
pavamānō atharva shīrsha stadvā atharva shirō
dēva kōsha samudjikta statprāno abhi rakshatu
shriyamanna mathō manaha shriyamanna mathō
manah vidyāmanna mathō manō vidyā manna
mathō manah moksha manna mathō manō moksha
manna mathō mana ityōgam satya mityupanishad
iti atharvana shīrsha

At this time we are engulfed by all this energy flowing


everywhere. For the one who is doing sādhana, may that
energy of this Atharva mantra affect the head and heart.
May it lift our energies towards the sahasrashīrsha
adhāra, the head chakra. This is called Atharva Shīra, it
means the head of the entire energy. May it protect us,
may it give all gross desires to us. May it give us all the
spiritual results. We repeat it again and again, two times,
to make it affirmative.
HYMN TO MOTHER ALMIGHTY FROM HEAD OF
ATHARVA VEDA

DEVĪ ATHARVA SHĪRSHAM

om sarvē vai devā devī mupatasthuh kāsi tvam


mahādevīti

Once all the Celestial Beings went to the parāshakti, all-


pervasive female energy, and they asked, “Who are
you?”

sābravīth aham brahmasvarūpinī


mattah prakruti purushātmakam jagat
shūnyam cha āshūnyam cha

I am all-pervasive reality and all-knower. From me,


prakruti, the nature, the female form and purusha, the
male form takes birth. I am the void and the unvoid too.

aham ānanda anānanda


aham vijnānā avijnānē
aham brahmā brahmanī veditavyē
ityāh atharva shrutih

I am happiness. I am sorrow. I am the knowledge. I am


ignorance too. I am the brahma, the all-pervasive reality. I
am the jagati iti, that which will always be changing. It is
said by Atharvana Veda.

aham panchabhūtāni apanchabhūtāni


aham pancha tanmātrāni
aham akhilam jagat
I am the five elements: the earth, water, fire, wind and
space. I am not them. I am the subtle five elements,
which are the seeds or eggs. For each gross element,
they are divided into two halves. One half remains as the
main element, and the other half is divided into the other
four subtle elements. Each element is made up of all five
elements, so that we can experience them in the gross
world. And I am above the creation.

vedōham avēdoham
vidyāham avidyāham
ajāham anajāham
atha schordhvam cha tiryakchāham

I am the Veda, the ancient scriptures. I am also the no-


Veda, it means the Tantra. I am the knowledge. I am the
ignorance. I have the birth, but I don’t have the birth
either. I am the above, and I am the below. Everywhere, I
am all-pervasive.

aham rudrē bhirvasubhishcharāmi


ahamāditair uta vishvē devaih
aham mitrā varunā vubhau bibharmi
ahamindrāgnī aham ashvinā vubhā

I am in the form of 11 Rudras, 8 Vasus, 12 Sungods, and


also I move with the Vishva Devas, the all-pervasive
energies. It means I become the energy in them to move.
I nourish Mitra and Varuna, the friendly God and the
water God. It means that I am the source for them. And
also I am in the form of Indra, the king of all the Celestial
Beings, Agni, the Fire God, also the Ashvini Devata, who
are the healers and doctors of the Celestial Beings.
aham somam tvashtāram
pūshanam bhagam dadhāmi
aham vishnu puru kramam brahmānamuta
prajāpatim dadhāmi

I am soma. Soma has so many meanings, sa uma, the


Șiva with Uma, his wife. Soma also means the nectar. I
am Tvasta, the effulgent sculptor of the Celestial Beings. I
am Pūsha, one who nourishes everybody. I am Bhaga, the
God who gives all the worldly pleasures and absolute
happiness. And I am Purukrama, who dwells in the space;
that is Vishnu. I am the Brahma, the creator. I am the
Prajāpati, who rules the human kind. I am in all these
forms.

aham dadhāmi dravinam havishmate


suprāvyē yajamānāya sunvatē
aham rāshtrī sangamanī vasūnām chikitushī
prathamā yajñiyānām aham suvē pitaram asya
mūrdhan

I give money to those who do fire worship to somayagna,


a particular fire worship and haviryagna. And I give
money to those who do give the oblations to their
ancestors.

mama yōni rapsvantah samudre


ya evam veda
sa daivīm sampadamāpnōti

I am the All-pervasive Goddess who rules this universe.


And I do give money to those who worship me. I am the
all-pervasive Goddess, Brahmarūpini. I am the first one to
take oblations of all the Celestial Beings. From me only all
the oceans came out. It means all the riches, diamonds
which are in the ocean, are me. I remain as the soul of all
the human beings, and I propel their intellect to think.
Those who know me as I am, they can attain all the
riches.

namō devyai mahādevyai shivā yai satatam tē devā


abruvan namah
namah prakrutyai bhadrāyai niyatāh prānatāh sma
tām

When the Celestial Beings heard her voice in this way,


they started praying to her. They said, “Oh MahāDevī,
Goddess of Goddess, wife of Shiva, auspiciousness, we
always salute you. Oh Mother, who is in the form of
nature, who gives us all peace and happiness, everyday
we are ready to prostrate at your feet.”

tāmagnivarnmām tapasā jvalantīm vairochanīm


karmaphaleshu jushtām
durgām devīm sharanamaham prapadyāi asurān
nāshayi
ītryai tē namah

That Mother Goddess who is effulgent in golden color,


with her penance, is the light for our life. That Goddess
who gives us the karmic patterns, Durga, means duratam
tarāti, who makes us to come over all our karmic
patterns. We are taking surrender at your feet. She is the
destroyer of all the demons. It means our bad karmic
patterns in our mind and hearts. We are prostrating at
your feet with love and respect.
devīm vāchamajanayanta devāstām vishvarūpā
pashavō vadanti
sā nō mandreshamūrjam duhānā dhenurvāgasmān
upasushtutaitu

The Celestial Beings have created speech. Those earthly


beings who are called as animals, because they live as
animals, are talking. The presiding Devī of speech, known
as Vak Devī, in a subtle form, in our inner heart, may give
us beauty, energy, and like a holy cow, she may fulfill our
desires. Whenever we call her with our pure mind, she
may approach us. It means that physically she may talk
to us in our inner heart so we can go beyond the senses
of the mind.

kālarātrīm brahmāstutām vaishnavīm


skandamātaram
sarvasvatīm aditim dakshaduhitaram namāmah
pāvanām shivām

Kāla ratri means the dark night. That is the Mother


Goddess Almighty who has been praised by Brahma the
creator. She is the deluding energy of Vishnu Maya, and
she is the Skanda mata, the mother of the supreme
commander of military. She is called as Sarasvati, mother
of all knowledge. She is also called as Aditi, naditii iti, she
who will never be made into two pieces, two tongues,
which is one way of thinking or one way of doing things.
She is also called as Dakshu Sutha, daughter of Daksha,
he who has a terrible ego. He gave his daughter to Rudra,
and Daksha was slain by him. We are saluting such
Absolute Reality.
mahālakshmyai cha vidmahē sarvashaktyai cha
dhīmahi tanno devī prachōdayāt

Now here we are trying to enumerate the Devī gayatri.


We are trying to know the Mahalaksmi, the Goddess of
wealth, and we are meditating upon her, who has so
much of energy. That Absolute Reality, Devī, may she
prompt us into good deeds.

aditirhyajanishta daksha yā duhitā tava


tām devā anvajāyanta bhadrā amrutabandhavah

Hey, Daksha, you egoistic fellow! That girl whom you


think is your daughter, is not. She is Aditi, mother of all
creatures. All Celestial Beings have taken birth in her
womb or are in her hierarchy.

kāmo yōnih kamalā vajrapānir guhā hasā


mātarishvābhramindrah
punarguhā sakalā māyayā cha vishvamātā
adividyom

The great rishi is enumerating the Kādi vidya. Kāmo


means the letter ka. Yonih means the letter e. Kamalā
means ī. Vajrapānir means la. Guha means hrīm.
Mātarishvā is hasā, which is inner wind, is ka. Ābhram
means ha. Indrah means la. Again, guha means hrīm.
That is also sakala. Maya means hrīm. All put together it
is kaeīlahrīm hasakalahalahrīm sakalahrīm. You can also
add shrīm as it is the secret bija. This is the Almighty
Mother Goddess mula mantra, chant it, and know the
Absolute Reality.

ēshā ātmashaktih
ēshā vishvamōhinī
pāshānkushadhanurbānadharā
ēshā shrīmahāvidyā
ya evam veda sa shokam tarati

She’s the energy of our souls. She’s the deluding factor of


the entire universe. In one hand, she holds a pasha, that
snare that catches the elephant. In the other hand, the
ankusha is the weapon which pokes and controls the
elephant; the elephant is our ego. But don’t think that she
is not kind enough. She holds ikshu danas, the
sugarcane bow. It means that the arrows that come from
it are sweet. She is called as Mahāvidya, those who know
her form in this way will transcend the sorrow of the
ocean.

namastē astu bhagavati mātarasmān pātu


sarvatah

Oh, our beloved mother, we bow at your feet. Please


protect us everywhere.

saishāshtau vasavah
saishā ēkādasha rudrāh
saishā dvādashādityāh
saishā vishvadevāh somapā asomapāshcha
saishā yātudhānā asurā rakshāmsi pishāchā
yakshāh siddhāh
saishā sattvarajastamāmsi
saishā brahmavishnurudrarūpinī
saishā prajāpatīndramanavah
saisha grahanakshatra jyotīmshi
kalākāshtādilakālarūpinī
tāmaham prānaumi nityam
She has taken the form of 8 Vasus, the form of 11 Rudras,
the Vishva Devātah, in which there are 2 categories,
those who drank the nectar and those who did not. She
took all the forms. She took the form of Yātudhānā,
protector of the Sungod. She took the form of asurās,
Devīls who have taken over the lands of the Celestial
Beings with their power, rakshas, who are demons,
pishāchās, who are phantoms, yakșas, who are half
Celestial Beings and half demons, and siddhas, those who
attained siddhis. She remained in the three gunas. She
took the form of nava brahmas, the nine creators, also,
God of all Celestial Beings, Indrah, and she took form of
14 manurs, rulers. She is in the form of nine planets, all
stars and so many galaxies. In Indian philosophy, time is
divided into kāla and kaștha; that is the scale. So she is in
the form of time, and we bow at her feet again and again
everyday.

pāpāpahārinīm devīm bhuktimuktipradāyinīm


anantām vijayām shuddhām sharanyām shivadām
shivām

That Almighty Mother can remove all your pains and


agonies. She gives worldly pleasures and also the
absolute Truth. She’s very pure. She always wins, as she
doesn’t know defeat. She is ananta, there is no end for
her. She can never be impured. Those who surrender at
her feet, she will give all auspiscious things. And self-
effulgent, she is, she doesn’t need any power supply. We
bow onto her everyday.

viyadīkārasamyuktam vītihotrasamanvitam
ardhendulasitam devyā bījam sarvārtha sādhakam

We are enumerating hrīmkara. Viyad means ha, and when


it is mixed with īkara, it becomes īkārasamyuktam. The
agni bija, the fire seed, that is r. Ardhen, the spot, the
bindu, when put together it becomes hrīmkara. It is useful
for everybody.

evamekāksharam mantram yatayah


shuddhachētasah
dhyāyanti paramānandamayā jñānāmburāshayah

This hrīmkara bija, the seed mantra, if penants do chant


this with a purified mind, with concentration, with total
energetic struggle, then they attain the absolute
happiness. They become the ocean of knowledge and
they meditate upon it.

vānmaya brahmasūstasmāt shashtam


vaktrasamanvitam
sūryō avāmashrotrabindu
samyuktashtāttrutīyakam
nārāyanena sammishrō vāyushchādharayuk tatah
vicchē navārnakō arnahsyān mahadānandadāyakah

Aim is the vāk bija. Hrīm is maya bija. Klīm is brahma


sūhuh, akarshana bija. Cha is the 6th letter. A, when
added, cha + a = chā. Ma is the sūrya bija. U is avāma
shrotram. When zero is added to it, u + 0 = mum. Tāt is
the 3rd one. Da is Narāyana sūktam. Da + a = dā. Ya is
vayu bija. When ai is added to it, ya + ai = yai. Finally,
vicce is to be added to it. Then this becomes the 9-
syllable navārna mantra: aim hrīm klīm chāmundayai
vicce. So much of ecstasy and bliss you’ll get if you chant
this mantra.

hrutpundarīkamadhyasthām
prātahsūryasamaprabhām
pāshānkushadharām saumyām varad
abhayahastakām
trinētrām raktavasanām bhaktakāmadughām bhajē

The Mother Almighty is in the color of the rising sun. She


holds pāsha and ankusha in two hands. In her two other
hands she shows varada and abhaya mudras. Varam
dadāti iti, varade means giving boons. Abhaya means
giving solace when they surrender. She has three eyes,
and she’s wearing a red sari. She’s like a holy cow which
fulfills our desires. In this way, we’re supposed to
meditate upon her in the lotus of our heart.

namāmi tvām mahādevīm mahābhayavināshinīm


mahādurgaprashamanīm mahākārunyarūpinīm

I salute that Mother which drives away all our fears. She
brings us out of the ocean of terrible problems. That’s
why she’s called Durga, who makes us cross over all of
the bondages. She, who has a lot of compassion, I salute
her again.

yasyāh svarūpam brhmādayō na jānanti


tasmāduchyatē ajñēyā
yasyā anto na vidyatē tasmāduchyatē anantā
yasyā grahanam na upalabhyatē tasmāduchyatē
alakshyā
yasyā jananam naupalabhyatē tasmāduchyatē ajā
ekaiva sarvatra vartatē tasmāduchyatē ēkā
ekaiva vishvarūpinī tasmāduchyatē na ēkā
ata evochyatē ajñēya ananta alakshya aja aikā
anaika eti

Creators like Brahma, can never know her actual form.


That’s why she’s called as ajñeya, who we cannot know.
Neither does she have a birth or death, that’s why we
cannot find the edges. That’s why she’s ananta,
unending. Why is she creating this universe? What is her
goal? We don’t know. That’s why she’s called as alakșyā,
as the goal, we can never find her. We don’t know where
she has taken birth and when. That’s why we call her aja,
who doesn’t have a birth. She’s all-pervasive reality,
that’s why we call her ekā. She is all alone. But she
multiplies as this creation, so in every creature, she’s
there, that’s why we call her anaika. She’s duality, with so
many personalities. So, she’s called so many names, as
ajneya, ananta, alakshya, aja, ēka and anaika.

mantrānām mātrikā devī shabdānām jñānarūpinī


jñānānām chinmayātītā shūnyānām shūnyasākshinī

She’s in the form of the entire knowledge, jñānarūpini.


Knowledge comes from the alphabets. She’s known as
matrika, the queen of the alphabets. We cannot find her
with our knowledge, that’s why she’s chinmayātītā. She’s
witnessing even the void, that’s why she’s
shūnyasākshinī.

yasyāh parataram nāsti saishā durgā prakīrtitā


tām durgām durgamām devīm durāchāravighātinīm
namāmi bhavabhīto aham samsārārnavatārinīm
There’s no energy above her, that’s why she’s called
Durga, meaning impossible to cross her. She’s the secret
of secrets, also Durga. She removes the results of our
misbehavior. She’s effulgent in her form. She makes us
cross our bondages of samsāra, that which is changing. I
salute her and pray her to make me to cross this ocean of
bondage.

idamatharvashīrsham yo adhītē sa
pañchātharvashīrshajapaphalamāpnōti
idamatharvashīrshamajñātvā yō archām sthāpayati
shatalaksham prajaptva api narchāsiddhim vindati
shata ashtottaram chāsyā purashcharyāvidhih
smrutah
dashavāram pathēd yastu sadyaha pāpaih
pramuchyatē
mahādurgāni tarati mahādēvyāh prasādatah

Those who chant this Atharva Shīrsha daily will get the
result of all 5 Atharva Shīrshas, Ganapati, Sūrya,
Narāyana, Rudra and Devī. Those who chant it at the time
of fire worship and prāna pratishta, establishing the idol
with energy, will attain the siddhi of it. In one stretch,
those who chant this Atharva Shīrsha 108 times, will
attain the energies of remembering it again and again,
purashcharana. Those who chant this Atharva Shīrsha 10
times will be freed from their sins. With the blessings of
MahaDevī, they will cross over all their problems.

prātaradhīyāno rātrikrutam pāpam nāshayati


sāyamadhīyāno divasakrutam pāpam nāshayati
tat sāyam pratah prayuñjāno pāpō apāpō bhavati
nishīthē turīyasandhyāyām japtvā
vāksiddhirbhavati
nūtanāyām pratimāyām japtvā devatāsānnidhyam
bhavati
prānapratishtāyām japtvā prānānām pratishtā
bhavati
bhaumāshvinyānam mahādevīsannidhau japtvā
mahāmrutyum tarati ya evam veda
ityupanishat

Those who chant this in the morning will come out their
sins committed in the night. Those who chant it in the
evening will cross over from the sins committed in the
day. If both times, somebody chants this, they will cross
over all their sins and become purified souls. Those who
chant this in 4 sandhyas, dawn, dusk, noon and midnight,
will attain vak siddhi. Which means, whatever they say, it
will be done. And they will attain absolute knowledge,
become a scholar. At the time of prāna pratishta, if one
chants this, they will attain the nearness of Mother,
especially if chanted at prāna pratishta in the yantra.
When ashvini star6 appears on Tuesday, if one chants this
108 times, they can cross over the fear of death. Those
who know all this knowledge, as it is told here, certainly
they will attain all those results that are enumerated
here.

6
In Hindu astrology, there are 27 stars or constellations, or the 27 wives of the Moongod.
Ashvini is the first one. Each star is divided into 4 parts. Totally this is 108 parts. In 12
zodiacs, there will be 9 parts. When the moon enters Ashvini, if that day is Tuesday, that is a
particular time to attain the energies of this knowledge.
HYMN OF RUDRA FROM YAJUR VEDA

RUDRA NAMAKAM

Rudram contains two parts in it. One is namakam,


another is chamakam. Namakam means
salutations. Chamakam means desires, putting
them forth in front of the Lord Rudra and asking
him to fulfill them. This is the praise of the Rudra,
Almighty Lord, all-pervasive. It is a wonderful
hymn. The notations of it give you a soothing
effect when you chant it. The meaning of it will
give you knowledge. The chanting of the Sanskrit
words will give you the merit. May we proceed
further.

om namō bhagavatē rudrāya

Om Salutations to the God who is Rudra.

First Anuvāka – Chapter 1

namastē rudra manyava utōtha ishavē namah


namastē astu dhanvanē bāhubhyām utatē namah
yāta ishu shiva thamā shivam babhūva tē dhanuh
shivā sharavyāya thava thayānō rudra mrudaya
yā thē rudra shivā thanū raghōrā pāpākāshini
tayā nasthanuvā shantha mayā giri shanthābhi
chākashīhi
yā mishum giri shantha hasthē bibharshyastavē
shivām giri thrathām kuru māhigum sīh purusham
jagat
shivēna vachasātvā girijāchhā vadāmasi
yathā nas sarva mi jagadha yakshmagum sumanā
asath
adhyavōchadhadhi vakthā pradhamō daivyō
bhishak
ahībishcha sarvān jambhayanth sarvāscha yāthu
dhānyah
asau yasthāmrō aruna uta babhru sumangalah
yē chēmāgum rudrābhitō dikshu
shrithāha sahasrashōvai shāgum hēda īmahē
asau yo avasarpathi nīla grīvō vilōhitah
uthainam gopā adrusan na drushan udhahāryah
uthainam visvā bhōthāni sadrushtō mrudayā
thinah
namō astu nīlagrīvāya sahasrākshāya mēdushē
athō yē asya sathvannōham thēbhyō akaran namah
pramuncha dhanvanastva mubhayōrārthni yōrjyām
yāscha tē hastha ishavah parāthā bhagavō vapa
avatatya dhanusthvagum sahasrāksha shathe
shudhe
nishīrya shalyānām mukhā shivō nas sumanā
bhava
vijyam dhanuh kapardhinō vishalyō bhānavāgum
utha
anēshannasyēshavā bhurasya nishamgathih
yā thē hēthir mīdushtama hāsthē babhōva thē
dhanuh
thayāsmān vishva thasthvam ayakshamayā
paribbhuja
namastē asthvā yudhā yānātha thāya dhrushnavē
ubhābhyāmutha thē namō bāhubhyām thava
dhanvanē
pari thē dhanvanō hēthi rasmān vrunakthu
vishvathah
athō ya ishudhisthavārē asmannidhē hitham
Oh my Lord, Rudra, I salute you, I salute your anger, I
salute your bow and I salute your arrow
I salute your hands which are holding them, with your
holy touch that bow has become totally holy
Oh my Lord Rudra, with your art of archery let me get the
blessings
Your body is holy; it is aghora, that which is not impure;
your body is totally pure
Oh Lord, you reside on the top of the hill; it means that
you reside in my tongue along with your wife Parvathi
Please give us peace; reside in our tongue and please
make my tongue pure so that I may not be able to talk
any nonsense, any vulgar language; please never give
any pain to the existing beings on this earth forever
Oh Lord of residing deity of Kailash Giri mountain,
To attain your feet, we are praying: Please give all these
creatures good health; may we reside with a good mind
to serve this mankind and all the creatures
You are the first doctor to the Celestial Beings
You reside in my tongue; residing in my tongue, may you
control all those negative energies and phantoms
Oh Lord, I cannot really describe you, you have so many
colors, so many forms
You are in front of me, but I am unable to recognize you
So that I salute you, whom I cannot recognize
Oh Lord, who is residing in front of me in so many colors
and so many forms, I salute you
The one who kept the poison in his throat to protect this
world; such a great Lord who is called Nilakantha, I salute
him
Please be not angry at me, I praise you for that
Oh Lord, you are worshipped by those who are cowboys
and those girls who bring the water
You are the greatest Lord who is appearing in front of our
eyes as the Sungod
May you give us pleasure and happiness
Nilakantha, you have so many heads
And you give us the showers in the form of the clouds so
that we are nourished with so many vegetables
Oh my Nourisher, I salute you
Oh my Lord Rudra, please remove the thread from both of
the ends of the bow; please keep away the arrows, those
are the arrows which are lust, greed, and passion
Please do not give me pain
Oh my Lord, you have 1000 eyes, even into my privacy
you can look into, I know it
You have 100 arrow holders
Please take down your bow; please remove the edges of
your arrows; they are lust, greed and passion
Please, please, have a good heart for us; please bless us
That great Lord who is Rudra, who has so many locks in
his hair
May he keep down his bow from me; may from his arrows
the edges be removed; may his arrows be not shot at me
or any other; may his arrow holders be empty
May this entire world be peaceful and happy, and
everyone will be in peace
From nowhere, we will not be punished by him
We will not go through the agony, lust, greed and passion
Oh my Lord, Rudra, I know that you will never give us
pain;
It is only a show, put up
I know that you are holding a bow in your hand
We are children; you will never give us agony
Even if you wanted to throw the arrow towards us, may
they not pain us; please keep your arrows away from us
Second Anuvāka – Chapter 2

namaste astu bhagavān vishvēshvarāyā


mahādēvayā tryambakāya tripurānthakāya trikāgni
kālāya
kālāgni rudrāya nīla kantāya mrutyunjayāya
sarvēshvarāya sadāshivāya srīman mahā devāya
namah
namo hiranya bāhavē sēnānyē dhishām cha
pathaye namo namo
vrukshēbhyō harikēshēbhya pashūnām pathaye
namo nama saspimjarāya tvishī mathē pathīnām
pathaye namo namo
babhlushāya vivyādhine annānām pathaye namo
namo
hari kēshāyōpavīthinē pushthānām pathaye namo
namo
bhavasya hēthyai jagathām pathaye namo namo
rudrāyātha thāvinē kshētrānām pathaye namo
namah sūthāyā hanthyāya vanānām pathaye namo
namo
rōhithāya sthapathaye vrukshānām pathaye namo
namo manthrine vānijāya kakshānām pathaye
namo namo bhuvanthaye vāri vaskruthā
oushadīnām pathaye namo nama
uchhair gōshāyā akrandayathe patthīnām pathaye
namo namah
kruthsna vīhīthāya dhāvathe sathvanām pathaye
namah

You are the Almighty Lord; you are the all-pervasive God;
You are the Gods of God
You have got three eyes, and you have destroyed our
three worlds; those are the mind, the intellect and the
ego
You are holding so many fires in your hand
You are in the form of time; you are the one going to end
this world; and you do not have any death
You posses poison in your throat to protect us, because
neither can you swallow it to kill yourself, nor are you
going to vomit it out to kill the entire creation
You are my heartily deciding Lord; and you are the one
who is going to bless us forever; you are the Lord of all
riches
I salute you, at your feet
One who is the military commander of the Celestial
Beings
One who is the Lord of all sites and corners
To that Lord Rudra, I salute
I salute to the Lord Rudra whose hair is the color of
greenery;
it means that he’s in the form of all the trees
Oh foolish man, that’s why you’re not supposed to
destroy these forests
I salute that Rudra who’s the Lord of pashus, animals,
which comes from pashatiti pashuhu, it means those
foolish human beings that look at this world and think this
world only exists, nothing else; and those who don’t who
believe in Lord Rudra are also called animals because
they don’t have the reasoning or heartily feeling
I salute to that Rudra who is in the form of green grass,
because it is the food of the animals; and in this beautiful
creation the color of grass can give us good landscapes
I salute to the Lord Rudra who is the Lord of all the paths
I salute to that Rudra who is never touched by any
disease
One who is having a vehicle of a bull; and also who is the
Lord of all the food
One who has black hair, one who has the holy thread, and
who covers himself with one loincloth on the waist
One who is the nourishing Lord; to such Rudra, I salute
I salute to that Rudra , one who destroys all the cravings
He is the weapon for it; to that Rudra, I salute
One who is nourishing this world; I salute to that Rudra
I salute to that Rudra; one who has already pulled his
thread on his bow and the arrow is on it
One who is the Lord of all worlds; one who is my leading
Lord; one who guides me; one who has no death
One who presides over all the forests; I salute that Rudra;
One who is the creator; one who has the color of
reddishness; one who is presiding over the trees, and one
who protects them, who praises them and who protects
the bushes
And he is the protecting deity of the businessmen; to that
Rudra, I salute
One who creates all the forms of the animals and the
human beings and who nourishes them
One who gives clothes, houses, and food
And who develops such things, to such Rudra I salute
I salute to that Rudra who makes big sounds in the form
of thunder and lightning; so he’s also in the form of one
who makes lots of chaotic noises
And he’s the protector of those who go on walks to
anywhere; one who is already pervaded by so many
people; he’s also in the form of those who are running
And those who have sattvaguna, pleasant manners; I
salute him; so he’s all-pervasive; one who has the
patience

Third Anuvāka – Chapter 3


namah sahamānāya nivyādhīnah āvyādhinīnām
pathaye namo namah kakubhāya nishanginē
sthēnānām pathaye namo namo nishangina
ishudhimathe thaskarānam
pathaye namo namo vanchathē pari
vanchathēsthāyōnam
pathaye namo namo nichēravē paricharāyāran
yānām
pathaye namo namah srukāvibhyō jighāgum
sathbhyō mushnathām
pathaye namo namo asimadbhyō naktham
charadbhyah prukrunthānām
pathaye namo namah ushnīshinē giricharāya
kulanchānām
pathaye namo namah ishumadbhyō dhanvā
vibhyascha vō namo namah
āthanvānēbhyah prathi dadhānēbhyscha vō namo
namah āyachadbhyō visrujadbhyashcha vō namo
namo
asyadbhyō vidhyadbhyascha vō namo namah
āsīnēbhya shayānēbhyascha vō namo namo
svapadbhyō jāgradbhyascha vō namo namah
sthishtathbhyō dhāvadbhyascha vō namo namah
sabhābhyas sabhā pathibhyascha vō namo namo
asvēbhyō ashvapathibhyascha vō namah

Who kills his enemies from all sides; to that Rudra, I


salute
The Lord of beauty, the Lord of riches, the Lord of
knowledge, the Lord who holds a sword; one who is the
leader of the thieves
I salute the one who has prepared his bow, and the one
who has already tied arrow holders on his back
The one who is the Lord of those who plunder other’s
riches In all those forms, I salute you, oh my great Lord
One who is the Lord of cheaters who cheat; one who
hides as Lord of the thieves; I salute him; he, who is in
the form of the thief in our own house; those who are
wandering in the streets to plunder others
One who is the Lord of the forest, I salute
One who holds a lightning bolt as a weapon and protects
us; one who wanted to destroy the enemies; to such
Rudra, I salute; one who plunders other’s riches with
cunningness; to that Lord I salute
One who holds so many swords, one who roams in the
night
and cuts the throats of the people; to such leader, I salute
One who has a pagadi, a turban on his head in Indian
style
One who roams, wanders in the mountains; I salute him
I salute him, who is the leader of those working in the
fields; oh Rudra, you are in various forms
You are holding the bow and arrows; to such personality, I
salute;to those Rudras who just pulled the bow and sent
the arrows to your enemies; to you, I salute
Those who do charities in your form, I salute them; those
who give up in charity their valuable things; to them I
salute
To those Rudras who just point their arrows to their
enemies,
and pierce them into the heart of their enemies; I salute
them
I salute those Rudras who are sitting; those who are lying
down; those who are sleeping; those who are awake;
those who are standing; those who are running; to you, I
salute
To those Rudras who are in the form of meeting
participants and those who are giving lectures; to them, I
salute
To those Rudras, who are in the form of horses, and those
Rudras who are riding on them; to them, I salute

Fourth Anuvāka – Chapter 4

namah āvyādhinībhyō vividhyanthībhyascha vō


namo
nama uganābhyastrigum hathībhyascha vō namō
namo gruthsēbhyō gruthsa pathibhyascha vō namo
namo vrāthēbhyō vrāthapathibhyascha vō namo
namo ganēbhyō ganapathibhyascha vō namo
namo virūpēbhyō vishvarūpēbhyascha vō namo
namo mahadhbhyah kshullakēbyascha vō namo
namo rathibhyō arathēbhyascha vō namo
namo rathēbhyo ratha pathibhyscha vō namo
nama sēnābhyas sēnānibhyascha vō namo
namah kshathrubhyas sangrahīthrubhyascha vō
namo
namah sthakshabhyō rathakārēbhyascha vō namo
nama kulālēbhya karmārēbhyascha vō namo
nama pungishtēbhyō nishādēbhyascha vō namo
nama ishukrudbhyo dhanva krudhbhyascha vō
namo
namo mrugayubhyas shvanibhyascha vō namo
nama svabhya svapathibhyascha vō namah

I salute those Rudras, those who can hunt; Those Rudras,


I salute, who are having the capacity to shoot arrows
anywhere; those Rudras I salute, those who can kill
anyone; those groups of Rudras, those who have the
capacity to do anything
I salute those Rudras who are in the form of my thoughts,
feelings, and desiresn
I salute those Rudras who are in the way of the groups,
Those leaders, I salute them
Those Rudras who are in the form of emotions, feelings,
thoughts, desires, which churn my mind constantly, I
salute
Those Rudra in the ugly form and all forms, I salute
I salute those Rudras who are in great people
I salute those Rudras, those who are useless
Those Rudras who possess chariot cars, those Rudras who
do not possess chariots; to all of them, I salute
I salute those Rudras who are in the form of chariots, and
also those who are in the form of riding the chariots
I salute those Rudras who are in the form of colonels,
lieutenants, and all the military rulers
I salute those Rudras who protect me from all the wounds
and hurts
Those Rudras I salute, those who posses lots of riches
I salute those who are in the form of carpenters, those
who make the chariots, and I salute those Rudras who are
in the form of mud pot makers
I salute those Rudras who have so many children and so
many families
Those Rudras who are the bush people and those who
dwell in the forest; those who live on the essences of the
forest, who collect honey, rubber, animal skins and sell it
to the townspeople, to them, I salute
I salute them, those who make arrows and bows, and I
salute those Rudras who are in the form of hunters
In the form of their hunting dogs, and those who take
care of those dogs

Fifth Anuvāka – Chapter 5


namo bhavāya cha rudrāya cha
namas sharvāya cha pashupathaye cha
namo nīla grīvāya cha shithi kantāya cha
namah kapardhinē cha vyupthakhēshāya cha
namas sahasrakshāya cha shathadanvanē cha
namo girishāya cha shipivishtāya cha
namo mīdushtamāya chēshumathē cha
namō hrasvaya cha vāmanaya cha
namo bruhathē cha varshhīyasē cha
namo vruddhāya cha samvrudhvanē cha
namo agriyāya cha prathamāya cha
nama āshavē cha jirāya cha
nama shīghriyāya cha shībhyāya cha
nama ōrmyāya cha asvanyāya cha
namas srothasyāya cha dvīpyāya chā

In the form of this entire creation, who is there, to him I


salute
I salute to that pashupati, who is in the form of my mind
and controls my five senses; to him I salute
I salute that Nilakantha who kept poison in his throat; and
I also salute those Rudras who do not have it
I salute that Rudra who has lots of locks of hair, and I
salute that Rudra who has big locks of hair
I salute that Rudra who has thousands of eyes
I salute that Rudra who has hundreds of bows
I salute that Rudra who is in my tongue
I salute that Rudra who is drinking water
I salute that Rudra who is showering the rains on this
earth to make it fertile
I salute, who has so many arrows, who appears in a
second and disappears, who is in the form of short fellows
and big bodies
I salute that Rudra whose body has grown from thousands
of years, and I salute that Rudra who has grown old
I salute that Rudra who is ancient, who is completing
himself, to that Rudra I salute
I salute that Rudra who is in the beginning, who is in the
front side of the entire group
I salute that Rudra who possesses lots of speed
I salute that Rudra who does not have any decay
I salute that Rudra who is in the form of the river flowing
very fast
I salute that Rudra who has ripples in the water
I salute that Rudra who havs a silent flow
I salute that Rudra who is the Lord of the water flow
I salute that Rudra who is the Lord of the islands

Sixth Anuvāka – Chapter 6

namō jyeshtāya cha kanishtāya cha


nama pōrvajāya cha aparajāya cha
namo madhyamāya cha apagalbhāya cha
namo jaghanyāya cha budhniyāya cha
namas sōbhyāya cha prathi saryāya cha
namo yāmyāya cha kshēmyāya cha
nama urvaryāya cha khalyāya cha
namas shlōkyāya cha vasānyāya cha
namō vanyāya cha kakshyāya cha
namas shravāya cha prathishravāya cha
namah āshushēnāya cha ashurathāya cha
namas sōrāya cha avabhindhathē cha
namo varminē cha varōthinē cha
namo bilminē cha kavachinē cha
nama shruthāya cha shruthasēnāya cha

I salute to that Rudra who is big, and who is also small


I salute that Rudra who is first born, and also who is last
born
l salute that Rudra who is in the middle, and who is dumb
I salute that Rudra who is born as an animal from the
backside, and that Rudra who is the form of a tree, whose
roots are deep in the earth
I salute those Rudra who are like frogs and amphibians
I salute that Rudra who is wearing the protective thread, I
salute that Rudra who has the control over his senses,
and to him, who does not have any fear
I salute that Rudra who is in the form of ripe fields, which
are filled with so much food grains and seeds
And in the form of grains which are stored, I salute him
I salute that Rudra who has been praised by those
Upanishad and Vedic stotras, the praises of the Lord
I salute him who is in the form of forest trees
I also salute him who is brought in the bushes of their
own houses
I salute that Rudra who is in the form of sound and
resound
I salute that great Rudra who is in the form of colonels,
lieutenants, & military commanders; those who are great,
those who can pierce through the enemy’s masses
I salute him, those who wear so many armors which are
made of iron or animal skin
To those Rudras who wear protection, I salute them
To that Rudra who has the actual talent to handle his own
army and who has a disciplined army

Seventh Anuvāka – Chapter 7

namō dundubhyāya cha hananyāya cha


namō dhrushnavē cha pramrushāya cha
namō dōtāya cha prahitāya cha
namō nishhanginē chēshudhimathē cha
namas sthīkshnēshavē chāyudhinē cha
namas svāyudhāya cha sudhanvanē cha
namas sruthyāya cha pathyāya cha
namah kātyāya cha nīpyāya cha
namas sōdhyāya cha sarasyāya cha
namō nādyāya cha vaishanthāya cha
namah kōpyāya cha vatyāya cha
namō varshyāya cha avarshyāya cha
namō meghyāya cha vidutyāya cha
nama īdhriyāya cha thapyāya cha
namō vāthyāya cha reshmiyāya cha
namō vāsthavyāya cha vāsthupāya cha

I salute him who is in the form of drums


I salute those who are in the form of the sticks to sound
those drums
I salute that Rudra who can make friction
I salute that Rudra who can criticize everyone
I salute him who is in the form of a secret agent, also,
who is in the form of an ambassador
I salute that Rudra who is having a sword in his sword
holder; I salute that Rudra who is having the arrow
holder; I salute that Rudra who is having sharp weapons,
who possesses them along with his bow and arrows
I salute that Rudra who is walking on a path
Those who are walking behind that chariot
Those who are travelling in the rivers
I salute those Rudra who are also travelling in swamps
Those who are crossing the ponds, I salute them
Those who are happily spending their holidays in the
rivers and ponds, I salute them
I salute that Rudra who is in the form of pure well water
and the dirty water, which is stagnant
I salute those Rudra who are in the form of rain water
I salute those clouds and lightning
I salute him, who is in the form of bright clouds
I salute those who are in the clouds but not yet showered,
and who is shining with the sunrays
I salute him, who is in the form of tornadoes
I salute him, who is in the form of hailstones
I salute that Rudra who is in the form of accommodation
I salute him who is having the perfect knowledge of
vāstu, the science of how a house should be

Eigth Anuvāka – Chapter 8

namas somāya cha rudrāya cha


nama sthāmrāya cha arunāya cha
namas shanghāya cha pashupathaye cha
nama ugrāya cha bhīmāya cha
namō agrēvadhāya cha dōrēvadhāya cha
namō hanthrē cha hanīyasē cha
namō vrikshēbhyō harikeshēbhyō
namastharāya
namas shambhavē cha mayō bhavē cha
namas shankarāya cha mayaskarāya cha
namas shivāya cha shiva tharāya cha
namas thīrthyāya cha kōlyāya cha
namaha pāryāya cha vāryāya cha
namaha pratharanāya cha uttaranāya cha
nama āthāryāya cha āladhyāya cha
namas shashpyāya cha phēnyāya cha
namas sikathyāya cha pravāhyāya cha

I salute that Rudra who is in the form of soma, soma


means sa u ma, along with Uma, the Parvathi, another
meaning is soma, the nectar extracted from a bush with
15 leaves, from dark moon to full moon it will have those
leaves, and from the full moon, it starts dropping each
everyday
I salute that Rudra who is in the color of red and brown
I salute that Rudra who gives pleasure to us and to those
who control the minds of the pashus, those who think
that whatever they see is Truth, without reasoning.
I salute that Rudra, with his anger who makes the people
shiver
I salute that Rudra who can kill those who are in front of
or far from him
I salute that Rudra who is in the form of death
Who is in the form of the death of death, he who protects
us from death or decay
I salute that Rudra who has green hair, it means that he is
in the form of the tree
I salute that Rudra who allows us to cross the worldly
burdens to reach the absolute Truth
I salute that Rudra who is going to give us happiness,
peace, luxury and comfort
I salute that Rudra who is giving happiness to us in the
form of the five senses
I salute that Rudra who is giving us peace, happiness and
all auspicious things
I salute that Rudra who is giving us the permanent
happiness which is going to remain forever
I salute that Rudra who is in the form of holy places and
riverbanks; I salute that Rudra who is in the form of two
riverbanks
I salute that Rudra who is going to make us come away
from all of our bondages
I salute that Rudra who is going to protect those people
who are drowned in samsara, the all changing which will
never be permanent
I salute that Rudra who can make us cross all bondages
And who is in the form of the flow of the water,
I salute that Rudra who is in the form of beaches

Ninth Anuvāka – Chapter 9

nama irinyāya cha prapathyāya cha


namah kigum shilāya cha kshayanāya cha
namah kapardhinē cha pulasthayē cha
namō goshhtyāya cha gruhyāya cha
nama sthalpyāya cha gēhyāya cha
namah kātyāya cha gahvarēshtāya cha
namō hrudayāya cha nivēshpyāya cha
namah pagum savyāya cha rajasyāya cha
nama sushkyāya cha harithyāya cha
namō lopyāya cha ulopyāya cha
nama ūrvyāya cha sūrmyāya cha
namah parnyāya cha parnashadhyāya cha
namō apaguramānāya cha abhighnathē cha
nama ākkidathē cha prakkidathē cha
namō vah kirikēbhyō devā nāgum hridayēbhyō
namō vikshīnakēbhyō
namō vichinvathkēbhyō
nama ānirhathēbhyō
nama āmīvatkēbhyaha

I salute that Rudra who is wandering in the wet places,


the swamps, and also who is wandering in the middle of
the big towns
I salute that Rudra who is in the form of pebbles and
stones, which are not possible for us to walk on
I salute that Rudra who is standing in front of his
devotees with lots of hair
I salute that Rudra who is residing in the cow huts
I salute that Rudra who is residing in our houses
I salute that Rudra who is sleeping
I salute that Rudra who is in big houses
I salute that Rudra who is wandering in thorny buses and
in caves
I salute that Rudra who is in the form of stagnant water,
and to him, in the form of ice
I salute that Rudra who is in the fine dust and rough dust
I salute that Rudra who is in the dry grass and fresh grass
I salute that Rudra who is residing in fertile lands and
unfertile lands
I salute that Rudra who is in the form of big waves and
small waves of water
I salute that Rudra who is in the form of leaves and
bushes
I salute that Rudra who is just preparing his weapons to
kill the enemies
Those Rudras who sweat and toil to work for me, and who
makes me sweat and toil
Oh, great Rudra, you are in various forms to give me
riches
And you are in the heart of all deities, which are all
natural energies
Oh, Rudra, I salute you who does not have any decay and
who gives me riches
I salute you who is going to remove all my sins
I salute you who is not possible to be gauged by any
gauge

Tenth Anuvāka – Chapter 10

drāpē andha saspathē daridhran nīla lōhitha


ēshām purushānām ēshām pashūnām mā bhermārō
mō ēshām kincha nāmamath
yā thē rudra shivā thanū shivā vishvāh bhēshajī
shivā rudrasya bhēshajī tayā nō mruda jīvasē
imāgum rudrāya thavasē kapardhinē kshyadvīrāya
prabharāmahē mathim
yathā nas shama sad dvipadhē chatushpadhē
vishvam pushtam grāmē asmin anāthuram
mrudā nō rudrō thanō mayaskrudhi kshyadvīrāya
namasā vidhēmathē
yachham cha yōshcha manu rāyajē pithā tadha
shyāma thava rudra pranīthou
mā nō mahāntha mutha mā nō arbhakam
mā na ukshantha mutha mā na ukshitham
mā nō vadhīhi pitharam mōtha mātharam priyā
māna sthanuvah rudra rīrishāh
mānāsthokē thanayē mā na āyushi mā nō gōshumā
nō ashvēshu rīrishah
vīrānmā nō rudra bhāmi thō vadhīr havish manthō
namasā vidhēma thē
ārāthē gōgna utha pōrushagnē ksyadvīrāya
sumnamasmēthē asthu
rakshā cha nō adhi cha dēva brūhyathā cha na
sharma yachha dvibarhāha
sthuhi shrutham gartha sadam yuvānām mrugam
na bhīma
mupahathnumugram
mrudā jarithrē rudra stavā nō anyanthē
asmannivapanthu sēnāha
parinō rudrasya hethir vrunakthu pari tveshasya
durmathi raghāyō
ava sthirā maghavadbhya sthanushva
mīdvasthokāya
thanayāya mrudaya
mīdushtama shivathama shivō nas sumanā bhava
paramē vruksha āyudham nidhāya kruthim vasān
āchara pinākam bibhradhāgahi
vikiridha vilōhitha namastē astu bhagavaha
yāsthē sahasragum hethayō anya
masmannivapanthu thāha
sahasrāni sahasradhā bāhu vōsthava hēthayaha
thāsā mīshānō bhagavaha parāchīnā mukhā krudhi

Oh Rudra, you are the one who is going to destroy all the
demons
Oh Lord Rudra, you are the presiding deity for food
Oh Lord Rudra, but you never posses anything
You are in the colors of red and black
Please don’t torture us or our animals
With your blissful holy form may we cross over all our
negative energies and diseases
Oh Rudra please treat us in the form of a doctor, a healer
May you give us the happiness
Please give us the peace to those who are walking on two
legs and to the animals which are walking on four legs
Please bless us in our village
No living being will ever have any trouble
You are the one who is capable to do it
Oh Lord, the one who is having a lot of hair
Oh Lord, who is the destroyer of our enemies we always
try to keep you in our heart
Oh Lord, Rudra, please give us happiness, peace, and
comfort
Oh Lord, we salute you because you are the one who is
going to give a lot of fear to our enemies
As a father, as the governor, please give us peace and
happiness
In a fair path, without a sin, may we have the happiness
and serve you
Oh Lord Rudra please protect us, our elderly people, our
children, those who are weak and those who are young
and energetic, and those children who are in the womb of
our mother, give peace to our mom and dad
We are full of love, don’t incur any pain, don’t kill us,
please protect us all
Please protect our children, please protect those who are
going to come into our hierarchy, please give us longevity
Never incur any pain to our cows and horses
Sometimes we may do mistakes, still, please never incur
any pain to us; for that, we are doing fire worship and
saluting you
Your terrible form which kills our people and our animals,
may it not come near us
May we always see your peaceful form
Please give us a good name and fame in this universe
May we be happy on this earth and also in the higher
celestial worlds
Oh Lord Rudra we are praising you, you are in the form of
great people and those who are not popular
You are also in the form of young men, and you are also
in the form of killing others
Like a lion, you are there
We praise you, oh my Lord Rudra, I praised you a lot, so
may you please remain in my body, which is
impermanent
May your soldiers kill our enemies
May Rudra’s weapons go all the way, towards all the
places, and may they kill all our enemies
Those who are angry at us, those who are sinful, those
who want to incur pain to us, those who want to cheat us,
all those forms belong to you
May you take away all those forms from us
We are the one who gave the oblations in the fire worship
to you
So bless us, take away your angry form from us
May you bless and fulfill the desires of our children and
grandchildren
Oh Lord Rudra, in the form of the cloud you always
shower us with much more than what we ask for
You are in a peaceful form, may you bless us
May you have a good heart towards us
Please put all your weapons on a tree and wear animal
skin clothes and you always possess a bow called a
pinākini
May you live in the middle of us and protect us
Oh Lord Rudra, we salute you who is in the color of
reddishness, you just shower so much of wealth upon us
You have so many weapons, may all of them be used
towards our enemies
Oh Lord Rudra, may your sharp weapons not attack us

ELEVENTH ANUVĀKA – Chapter 11

sahasrāni sahasrasō yē rudrā adhi bhomyām


tēshāgum sahasra yōjanē avadhanvāni thanmasi
asmin mahatyarnavē antharikshē bhavā adhi
nīlagrīvā shithi kantā sharvā adaha kshamā
charāha
nīlagrīvā shithi kantā divagum rudrā upasrithāha
yē vrukshēshu saspinjarā nīlagrīvā vilō hithāh
yē bhōthānām adhi pathayō vishikhāsa ha
kapardhina ha
yē annēshu vividhyanthi pāthrēshu pibathō janān
yē pathām pathī rakshaya aila brudā yavyudha ha
yē thīrthani pracharanthi srukāvanthō nishangina
ha
ya ēthā vanthashcha bhōyāgum sascha disō rudrā
vithasthirē
teshāgum sahasra yōjanē avadhanvāni thanmasi
namō rudrēbhyō yē prithivyām yē antharikshē
yē divi yesham annam vāthō varshmishava
sthēbhyō dasa
prachīrdasa dakshinā dasa pratī chīrda shōdī
chīrda shōrdvāsthēbhyō namastē nō mrudayanthu
thē yam dvishmō
yascha nō dvēshti tham vō jambhē dadhāmi
tryambakam yajāmahē sugandhim
pushtivardhanam
ūrvāru kamiva bandhanān mruthyōr mukshīya
māmruthāth
yō rudrō agnau yō apsu ya oushadīshu
yō rudrō vishvā bhuvanā āvivēsha tasmai rudrāya
namō asthu
thamushtuhi ya svishu sudhanvā yō vishvasya
kshayathi bhēshajasya
yakshhvāmahē soumanasāya rudram namō bhird
vedaasuram duvasya
ayam mē hasthō bhagavānayam mē bhagavattara
ha
ayam mē vishva bhēshajō ayam shivābhimarshana
ha
yē thē sahasramayutham pāsā mruthyō marthyāya
hanthavē
thān yagnasya māyayā sarvānava yajāmahē
mrutyavē svāhā mrutyavē svāhā
om namō bhagavatē rudrāya vishnavē mruturme
pāhi
prānānām granthi rashi rudromā vishānthaka ha
thēnānnē nāpyā yasva
namō rudrāya vishnavē
mrutyor me māhi
om shānti shānti shānti hi
iti sri rudram namakam samartam

You have so many forms which are all-pervasive on this


earth everywhere
Please tell them not to tighten the threads on their bows
Those who are all-pervasive in the ocean and in the sky,
you ask them to remove the threads from their bows
Those who are roaming all around us with blue throats
and white throats, even ask them to remove their threads
from their bows, those who are with blue and white
throats
All those are Rudra murtis who are there in the trees and
the grass, please ask them to remove the threads of their
bows also
Those who are pervasive Lords in our jivas, those existing
beings
In them, some are with hair and some are not
Some are there in our edibles, in the form of viruses, do
not give us pain in our food
Please ask them to remove the threads of their bows too
Those Rudras who are protecting us in the paths of
dwelling
Those Rudras who are there to grow the food for us
Those Rudras who fight with our enemies
Those Rudras who are holding swords
Those Rudras who are protecting the holy places
You know you keep their bows without threads
Till now, what I have described, is very little
There are even more than those Rudras, in thousands of
count and you remove all the threads of their bows
In thousands of yojinas, 1 yojinas is 8 km, may you give
us peace
On this earth and in the sky and wide, how many planets
there are
In all of them, there are so many Rudras who are in the
form of food, air, water
May they all be peaceful to us
With all my ten fingers I bow towards all the ten sides,
towards all these Rudras
May all these Rudras give us peace and happiness
With all this knowledge we are living on this planet
Those who feel vengeance towards us and to whom we
feel anger
We are just giving them as oblations into your face which
is full of fire
Oh Rudra, you are the one who gives us the energy and
good fragrance
You have three eyes, such a great personality we salute
Like a simple vegetable removed from a bush, may you
remove us from our death, removing the life reincarnation
from us
Finally, in the fire, water, vegetables, in all-pervasive
planets you are there
Oh Rudra, we salute you, again and again
I offer my salutations to that Rudra, who is in fire, water,
plants, trees, everything in the entire creation, to him, I
salute
To that Rudra, who has the best arrows and bows.
To that Rudra who has all the medicines to cure and purify
all
And who destroys asuras. Asuras means not suras, divine
beings. Sura means nectar, those who drank it and are
purified. So asuras are demons.
We salute that Almighty Lord Rudra.
Almighty Lord wanted everyone to be free, so he said
work hard, sincerely do it and regularly do it, and you’ll
attain the Truth. So importance is placed on the working
hand, not the lazy hand.
Please remove all those ropes from me.
May I remain forever, and may I come out all of my death
and birth bondages.
Om, my salutations to my Lord, who is everywhere,
comes from vishvatiti vishnuh, he who is all-pervasive, so
there is no difference between Vishnu or Narāyana and
the Rudra.
Death and birth shall not come to me, may I remain as
the Rudra forever
Let all the food that I take in be an offering, ahārati iti
ahārān means with the five senses we take everything in.
Let all that I take inside be worshipped because you are
in me.
Om peace peace peace
CHAMAKAM

This is the partner to the Namakam. The rishis


have no desires as they are the Rudra. They lived
happily and freely in the forests doing their fire
worship and meditating. They wanted to continue
their fire worship to help the society, and many of
the ingredients listed in the Chamakam were
distributed to the community and offered into the
fire. Here, in the Chamakam they have listed out
the desires of the human being, but their intention
was not to misuse the pursuit of desire. Nor are
they showing any greed, just they want to show
how the Rudra is in everything, everything that the
human being desires. Rudra can give anything, but
not all desires will be fulfilled because we have so
many desires. One desire follows another, so the
desires of the human are endless. Nevertheless,
the rishis want you to be satisfied. They foresaw
the problems of the world in regards to ecological
pollution and destruction of the natural habitats.
They knew the problems of the human mind, and
how they delude us from living in absolute Truth.

First Anuvāka – Chapter 1

om agnā vishhnū sajōshavēmā vardhantu vām gira


ha dyumnairvājēbhi rāgatam
vājashcha mē prasavashcha mē prayatishcha mē
prasitishcha mē dhītishcha mē kratushcha mē
svarashcha mē shlōkashcha mē shrāvashcha mē
shrutishcha mē jyōtishcha mē suvashcha mē
prānashcha mē apānashcha mē vyānashcha mē
asushcha mē chittam cha ma ādhītam cha mē
vākcha mē manashcha mē chakshushcha mē
shrōtram cha mē dakshashcha mē balam cha me
ōjashcha mē sahashcha ma āyushcha mē jarā cha
ma ātmā cha mē tanūshcha mē sharma cha mē
varma cha mē angāni cha mē asthāni cha mē
parūgumshi cha mē sharīrāni cha mē

Let Lord Rudra enter the mental and physical functions of


the pranic energies to keep my mind and body in proper
health so I can know the indepth secrets of nature and
tune in with the nature. Let Lord Rudra give me food,
allow me to eat food, and ensure purity of the food. Also,
give me a ardent desire to savor and digest the food.
Let me chant Vedic mantras wth svaras, the notations, in
a pleasant and powerful voice, a good heart to digest the
meaning, and intellectual knowledge to understand the
deeper meaning of the Vedic yore. In order for proper
chanting of Vedic mantras to happen in these three parts,
the body, mind, and pranic energy should also be proper.
In chanting, we are imbibing it onto ourselves to tune into
the nature. Wey should have the in-depth Vedic
knowledge, a good heart, sound body, and sound intellect
to chant this. Without sufficient food and energy, it is
difficult for the human body to contain and handle the
power of these ancient verses that remain timeless in
their teaching. Let the five pranic airs, prāna, apāna,
vyāna, udāna and samāna, flow freely within me.
Let me have razor sharp vision and hearing, healthy
sense organs, high mental capacity, and the strength to
crush the inner enemies of lust, passion, hatred and
greed. Let me live honorably to a ripe, old age. Let me
have a reasonable amount of ego to exist in contentment.
Let all my future births be venerated and righteous
bodies forever.
Second Anuvāka – Chapter 2

jyaishhtyam cha ma ādhipathyam cha mē


manyushcha mē bhāmashcha mē amashcha mē
ambhashcha mē
jēmā cha mē mahimā cha mē varimā cha mē
prathimā cha mē varshhmā cha mē drāghuyā cha

vruddham cha me vriddhishcha mē satyam cha mē
shraddhā cha mē jagaccha mē dhanam cha mē
vashashcha mē tvishishcha mē krīdā cha mē
mōdashcha mē jātam cha mē janishyamānam cha

sūktam cha mē sukrutam cha mē vittam cha mē
vēdyam cha mē bhūtam cha mē bhavishhyachcha

sugam cha mē supatham cha me buddham cha ma
buddhishcha mē kluptam cha mē kluptishcha mē
matishcha mē sumatishcha mē

I pray to Lord Rudra to grant these to me. Let me have


the Guruhood so I can lead this society to the proper
path. Let me have the resistance and forbearance so that
my inner negativity won’t affect me, and let it not affect
the society. Let me have the in-depth mind and general
character. Let me have pure water to have good health.
May the rivers flow freely without pollution. Let me
command and have victory over the inner enemies of
lust, greed, anger, hatred, and passion. Let me have
wealth and fame so I can attract the people to help the
society and the poor. Let me have a wealth of worldly
possessions that can be distributed to the sick and poor.
Let me have many children and disciples that will live a
righteous path. Let me have consciousness of the Truth in
the three times of past, present and future, that can
never change and ever remain in pure nature. Let me
have the discipline in and the firm belief in the Vedas and
scriptures forever. Unless you study the Vedas and
ancient scriptures, the in-depth meaning cannot be
known. But it is not just to merely study the scriptures, let
the Truth be revealed in our meditations. Let me have
enough gold and silver to pass on to the society. These
treasures are only to help the society, not for personal
possession.To have a good and healthy body is pride, so
we may work with longevity. Let us be hilarious, dance,
sing and make merry. Let us keep happiness to serve the
entire society and be an example of how to live a happy
life. This is the art of living. Please preserve all my family
heirlooms so that they may be used to serve the society
forever. Let me have proficiency in Vedic mantras to be
tuned with the Vedic yore, which means my psychological
mind will be in perfect condition.
Let me have the fortunate benefits from doing rituals and
fire worship to serve the society. Let me have the wealth
of righteous prosperity; let it remain in the past, present
and future. Let me live in comfortable accomadations and
safety to easily serve the society. Let me remain in the
proper way of living and uplift myself to the celestial
abode. Let me have the perfect intellectual capacities to
deal with the cunning and logical minds of the society,
and live in a harmonious path to mingle with the nature.

Third Anuvāka – Chapter 3

shamcha mē mayashcha mē priyam cha mē


anukāmashcha mē kāmashcha mē
saumanasashcha mē bhadram cha mē shrēyashcha
mē vasyashcha mē yashashcha mē bhagashcha mē
dravinam cha mē yantā cha mē dhartā cha mē
kshēmashcha mē dhrutishcha mē vishvam cha mē
mahashcha mē samvichcha mē
jñātram cha mē sūshcha mē prasūshcha mē sīram
cha mē layashcha ma rutam cha mē amrutam cha
mē ayakshmam cha mē anāmayaschha
mē jīvātushcha mē dīrghāyutvam cha mē
anamitram cha mē abhayam cha mē sugam cha mē
shayanam cha mē sūshhā cha mē sudinam cha mē

Let Lord Rudra grant us happiness on the earth and in the


celestial worlds, so I can be useful for all societies, gross
and subtle. Let me share all the material possessions in
the gross and subtle worlds. Let me have material and
spiritual fortune to attract the society to help them. Let
my life be successful and comfortable with a respectable
name, full of fortune, fame and wealth. Let my home be
spacious to provide space for the society.
Let me have due support from all elders, including
parents. Let me have proper guidance from my parents to
help me grow. The first Guru is mother, second Guru is
father, and third Guru is the proper teacher in the
academic settings. Only with proper leadership and
guidance will the Absolute Guru appear. In the society,
there will be thieves and corrupt people to take my
property. Let me protect my belongings so they can be
used to help the society. Let me embody the Vedic
knowledge and be able to explain it to others. Let me be
able to command obedience and service from my children
and disciples to be able to guide them properly. Let me
have the ability to properly cultivate agriculture to feed
the people. Let me have a desire to do fire worship and
be blessed from doing such rituals. Let my body be free of
disease and injury, and let this body live long. Let me
avoid any accidental deaths which leads to a ghostly or
phantom death, Let me be free from the inner enemies
and antagonists. Let me have proper sleep and rest at
night to be able to spend the days properly helping the
society.

Fourth Anuvāka – Chapter 4

ūrkcha mē sūnrutā cha mē payashcha mē


rasashcha mē ghrutam cha mē madhush cha mē
sagdhishcha mē sapītishcha mē krushishcha mē
vrushtishcha mē jaitram cha ma audbhidyam cha

rayishcha mē rāyishcha mē pushtam cha mē
pushtishcha mē vibhu cha mē prabhu cha mē
bahu cha mē bhūyashcha mē pūrnam cha mē
pūrnataram cha mē akshitishcha mē kūyavāshcha

annam cha mē akshutishchha mē vrīhayashcha mē
yavāshcha mē māshāshcha mē tilāshcha mē
mudgāshcha mē khalvāshcha mē gōdhūmāshcha

masurāshcha mē priyamgavashcha mē anavashcha

shyāmākāshcha mē nīvārāshcha mē

Let the Lord Rudra provide us food, good company,


generosity, milk, sweet juices, ghee, and honey. Let me
be blessed by eating and drinking with that company. Let
our agricultural endeavors be abundant. Let the rains
pour on the virgin, fertile lands. Let the trees be lush, tall,
green and full of leaves. Let the flower beds blossom. Let
us have gold, and expensive, rare, nine types of gems.
Let us be blessed with great grand children. Let our
families have a pleasant feeling of possession and
oneness. Let them feel secure and protected. Let us have
a healthy and well-nourished body. Let us have heaps of
grains, cereals, pulses that never end in cultivation. Let
us never be hungry. Let the bounty never cease, as we
continue to be provided with rice paddy, barley, black
gram, gingilly seeds, green gram, castor oil seeds, wheat,
white Bengal gram, with small paddy, and fine paddy. Let
the roots be strong and virile. Let all these grains be
available in the forests and jungles. Please never be
deluded. The rishis wanted to share all these foods with
their children and granddisciples. They wanted all of
these for the fire worship to offer them to the deities.
Don’t think they are greedy. They wanted to offer them to
the Celestial Beings. Naturally they wanted all of these
items for the fire worship, as the rishis were living in
solitude in the forests. They wanted to remain in their
abode, continue the fire worship daily, and send the
energies to help the society. They wanted to have a
beautiful life with their disciples, granddisciples and
provide for their hierarchy. Again they are not
greedy. Don’t be eluded.
Fifth Anuvāka – Chapter 5

ashmā cha mē mruttikā cha mē giriyashcha mē


parvatāshcha mē sikatāshcha mē
vanaspatayashcha mē
hiranyam cha mē ayashcha mē sīsam cha mē
trapushcha mē shyāmam cha mē lōham cha mē
agnishcha ma āpashcha mē vīrudhashcha ma
ōshadhayashcha mē krishtapachyam cha mē
akrishtapachyam cha mē grāmyāshcha mē pashava
āranyāshcha yagyēna kalpantām vittam cha mē
vittishcha mē bhūtam cha mē bhūtishcha mē vasu
cha mē vasatishcha mē karma cha mē shaktishcha
mē arthashcha ma ēmashcha ma itishcha mē
gatishcha mē

Let Lord Rudra grant me stone, earth, an endless range of


mountains, fresh water, hills, sands, medicinal herbs, tall
and fruit bearing trees, gold, silver, lead, tin, steel, bronze
and copper. Let Rudra bless us with fire, water, creeping
greenery, lush leaves and bushes, cultivation, and ardent
grains. Let us have animals to sacrifice in the fire worship.
Let my lineage have wealth, and let me receive the
wealth from my ancestors to pass onto the lineage. Let
the worldly wealth pass on to the progeny so they will
have a profitable life with comfortable dwellings. Let us
have a peaceful, and harmonious life and be
liberated. Rishis of yore wanted to remain in the forests
and not be disturbed by the king’s political problems or
anyone. They wanted their lands sustainable, ecologically
sound, agriculturally abundant, with natural metals to
remain separated from societal problems.They wanted all
of these items to worship, do charity, and they didn’t
want to beg for it. Really they don’t want anything, they
just want to do their fire worship and serve the society.
They wanted to have their own occupation of their own
abodes and not be disturbed by the kings who wanted to
use the rishis energies to occupy land.

Sixth Anuvāka – Chapter 6

agnishcha ma indrashcha mē somashcha ma


indrashcha mē savitā cha ma indrashcha mē
sarasvatī cha ma indrashcha mē pūshā cha ma
indrashcha mē bruhaspatishcha ma indrashcha mē
mitrashcha ma indrashcha mē varunashcha ma
indrashcha mē
tvashtā cha ma indrashcha mē dhātā cha ma
indrashcha mē vishnushcha ma indrashcha mē
ashvinau cha ma indrashcha mē marutashcha ma
indrashcha mē vishvē cha mē devā indrashcha
mē prithivī cha ma indrashcha mē antarīksham cha
ma indrashcha mē dyōushcha ma indrashcha mē
dishashcha ma indrashcha mē mūrdhā cha ma
indrashcha mē prajāpatishcha ma indrashcha mē

This Anuvaka is titled as ‘Arthendram’ because all Gods


are clubbed with Indra.
Indra is the God of Gods, and he gets a share of all
sacrificial offerings along with every God.
Thus a bigger share is offered to Indra, the Antaryami.
Thus twenty five Gods are invoked along with Indra to
grant us benevolence:
Agni, Indra, Soma and Indra; Sivata and Indra; Saraswati
and Indra; Pusa and Indra; Bruhaspati and Indra; Mitra
and Indra; Varuna and Indra; Tvasta and Indra; Vishnu
and Indra; The two Aswins and Indra; The Maruts and
Indra; The Visve devas and Indra; the earth and Indra; the
intervening space in between celestial earth and Indra;
the four sides (Disas) and the space above Indra and
prajapati and Indra.
The main meaning of Indra is Indatiti, the presiding deity
of the mind, five main senses which give us knowledge,
and the five karmic senses which make us work. He gives
the light and energy to all of these ten senses. That’s why
in the time of Vedic yore, all of the deities worshipped
Indra. Indra means your own mind; so keep it in control of
your senses.
Seventh Anuvāka – Chapter 7

agumshushcha mē rashmishcha mē adābhyashcha



adhipatishcha ma upāgumshushcha mē
antaryāmashcha ma aindravāyavashcha mē
maitrāvarunashcha ma āshvinashcha mē
pratipasthānashcha mē shukrashcha mē
manthī cha ma āgrayanashcha mē
vaishvadēvashcha mē dhruvashcha mē
vaishvānarashcha ma rutugrahāshcha mē
atigrāhyāshcha ma aindrāgnashcha mē
vaishvadevāshcha mē marutvatīyāshcha mē
māhēndrashcha ma ādityashcha mē
sāvitrashcha mē sārasvatashcha mē
paushnashcha mē pātnīvatashcha mē
hāriyōjanashcha mē

Let the vessels used in the sacred soma sacrifice be


granted to us. Soma sacrifice is a fire worship where the
soma rasa is mixed with ghee and offered into the fire.
Each God had their own vessel, with the particular God
invoked in each vessel.
They are the Amsu, the Rasmi, the Adhabya; Adhipati (for
curds), the Upamsu (for Soma Juice) the Antaryama, the
vessels for Mitra, Varuna, the twin Aswins, the
pratiprastana, the Sukra, the Manthi, the Agramana, the
Vaisvadeva, the Dhruva, the Vaisvanara, the Rtugrahas,
the Atigrahas, Indra and Agni, for the VisVedas, for
Maruts, the supreme Indra, Aditya, Savita, Saraswati,
Pusa, Patnivata and the Hariyojanas.
While the rishis had previously asked for gold and silver,
they did not want to use it to purchase anything. It was to
be distributed to the society. They had a simplicity in life
as penants where they accepted what was offered to
them, but did not want to buy the vessels. They needed
the vessels to continue the worship, so they prayed for
the vessels to come.

Eighth Anuvāka – Chapter 8

idhmashcha mē barhishcha mē vēdishcha mē


dhishniyāshcha mē sruchashcha mē chamasāshcha

grāvānashcha mē svaravashcha ma uparavāshcha

adhishavanē cha mē drōnakalashashcha mē
vāyavyāni cha me pūtabhruchha ma
ādhavanīyashcha ma āgnīdhram cha
mē havirdhānam cha mē gruhāshcha mē sadashcha
mē purōdāshāshcha mē pachatāshcha mē
avabhruthashcha mē svagākārashcha mē

May Lord Rudra bless me with all the external sacrificial


materials to perform the sacrifices, such as sacred
samidhās (holy sticks), darbha (dried grass on the river
banks), the Vedic platform (Homa Kunda) to perform the
Yagna, the money (Dakshina) and raised seat for the
Hotha (one who does the fire worship), the vessels
needed for the ceremony, the wooden vessel for keeping
the soma juice, the instrument to prepare the juice,
wooden knives and four Homa gundams (the pits for
offering the Homa), dravya, wood from fig trees, the
vessels made of banyan tree in which the crushed soma
juice is stored, the mud pots, and the lighting place of
fires. Let there be a proper elevated place for keeping the
Havis (oblation). Let the wives of the priests be in
comfort. Please provide a raised place for the udhghata
(one who chants the mantras) to sit. Let there be space
for the rice and cooked offerings in the fire pit. Bless us
with the auspicious bath at the end of the fire ceremony
which involves invoking the deities in the fire by mantras.
The rishis will never get all of the ingredients in the
solitude of the forest. During the off-season, they pray to
get the materials delivered to them. They are asking for
the vessels, big spoons for the oblation, and a special
cookie prepared to be offered into the fire. They are
selfless. If they don’t continue the fire worship, the
society wouldn’t continue. The Indian culture depends on
the fire worship to exist. The society is filled with the
inner enemies, so the fire worship is done for them.

Ninth Anuvāka – Chapter 9

agnishcha mē gharmashcha mē arkashcha mē


sūryashcha mē prānashcha mē ashvamēdhashcha

prithivī cha mē aditishcha mē ditishcha mē
dyaushcha mē shakvarīrangulayō dishashcha mē
yagyēna kalpantām rikcha mē sāma cha mē
stomashcha mē yajushcha mē dīkshā cha mē
tapashcha ma rutushcha mē vratam cha mē
ahōrātrayōrvrishhtyā brihadrathantarē cha
mē yagyēna kalpētām

Let Lord grant me the sacrificial fire, the pavarga (pa –


sin, pha – it’s result, ba – fear, bha - it’s result, ma – dirt -
crossing above the syllables). Heaven is apavarga, where
no five syllables exist. Lord Rudra, let us be able to
perform the soma yagna. Let there be the Arka (the
crescent moon). Let us perform the sūrya and prāna
homa, where we offer our own pranic energies. Let us
continue the horse sacrifice (ashvametha yaga). Let us
invoke the earth deities, Aditi and Dhiti, (mothers of
Celestial Beings and demons). Let us do mudra to be
shown during the sacrifice. Let us have all that is
necessary and compulsory for the holy sacrifices. Please
provide the Vedic mantras from the Rig Veda, Sama Veda,
Stoma Mantras in Atharvana Veda and Yajur Veda. Bless
with the penance to attain those energies. Please grant
us ample time to conduct the Homa and the vrata, the
oaths. Please provide constant rains with the two Bruhat
and Ritantara hymns for successful, effective sacrifices.
Tenth Anuvāka – Chapter 10

garbhāshcha mē vatsāshcha mē travishcha mē


tryavī cha mē dityavāt cha mē dityauhī cha mē
panchāvishcha mē panchāvī cha mē trivatsashcha

trivatsā cha mē tūryavāt cha mē tūryauhī cha mē
pashhtavāchha mē pashhtauhī cha ma ukshā cha

vashā cha ma rushabhashcha mē vēhachha mē
anadvāncha mē dhēnushcha ma āyūryagyēna
kalpatām prānō yagyēna kalpatām apānō yagyēna
kalpatām vyānō yagyēna kalpatām
chakshūryagyēna kalpatām shrōtram yagyēna
kalpatām manō yagyēna kalpatām vāgyagyēna
kalpatām ātmā yagyēna kalpatām yagyō yagyēna
kalpatām

Let me be granted the protection of unborn calves, newly


born calves, one half year old male and female calves,
two year male and female calves, two and half year old
male and female calves, three year old males and female
calves, four year old male and female calves and five
year old male and female calves, the majestic breeding
bulls, the virgin cows and the unconceived cows. Let us
have cows to carry various loads and be granted long
lives. The calves’ sacrifices are symbolic of the mind,
sacrifice the prānas, eyes, throat, tongue, speech, heart,
and soul. Finally you have to sacrifice the fire worship into
the fire. That is the total surrender.

Eleventh Anuvāka – Chapter 11

ēkā cha mē tisrashcha mē pancha cha mē


sapta cha mē nava cha ma ēkādasha cha mē
trayōdasha cha mē panchadasha cha mē
saptadasha cha mē navadasha cha ma ēka
vigumshatishcha mē trayōvigumshatishcha
mē panchavigum shatishcha mē
saptavigumshatishcha mē navavigumshatishcha
me
ēkatrigum shachha mē trayastrigum shachha mē
chatasrashcha mē ashhtau cha mē dvādasha cha
mē shōdasha cha mē vigumshatishcha mē
chaturvigumshatishcha mē ashtāvigumsatishcha

dvātrigumshachha mē shattrigum shachha mē
chatvārigum shachha mē chatushchatvārigum
shachha mē ashtāchatvārigum shachha
mē vājashcha prasavashchāpijashcha kratushcha
suvashcha mūrdhā cha vyashniyashcha
antyāyanashcha antyashcha bhauvanashcha
bhuvanashchādhipatishcha mē

Let me be granted the odd numbers one, three, five,


seven, nine, eleven, thirteen, fifteen, seventeen,
nineteen, twenty one, twenty three, twenty five, twenty
seven, twenty nine, thirty one, and thirty three,
and even numbers four, eight, twelve, sixteen, twenty,
twenty four, twenty eight, thirty two, thirty six, forty forty
four, and forty eight. Let us have food and continual food
production. Let have the desire to enjoy all the natural,
timeless, originating elements of the universe, like the
sun, heaven, and that which is infinite and all-pervading,
like the sky, time and the present. At the end of time, let
us have that which goes beyond all this, the Antaryami,
the immortal, the inner ruler of everything, the
omnipresent and omnipotent. The Rishis of yore are not
like these mere mortals who as for only auspicious things.
They always wanted trouble to grow to achieve the
ultimate reality. That’s why they ask for uneven numbers
which represent troubles, then the even numbers
because they are comforting. The Rishis are not against
any worldly pleasures. They want us to enjoy the
pleasures and grow above them. And entire creation
remains in time and space, nothing else. Finally they have
to grow above time and space too. After knowing
everything, we have to go above everything.
Chamakam Shānti Pātha

idā dēvahūrmanūryagya
nīrbrihaspatirukthāmadāni shagum
syishadvishvēdevās sūktavācha ha
prithivimātarmā mā higumsīrmadhu manishhyē
madhu janishyē madhu vakshyāmi madhu
vadishyāmi madhumatīm dēvēbhyō
vāchamudyāsagum
shatrushēnyām manushyēbhyastam mā devā
avantu shōbhā yai pitarōanumadantu
om shānti shānti shāntih
iti shri rudram chamakam samarpam

We pray to the divine Gods through the mantras of


Kamadhenu – the holy cow which resides in the heavenly
abode of Indra, that fulfills all desires.
Manu does the sacrifices, manayatiti manu, means manu
was the man who gave birth to all manhood, those
humans who exist in the mind. So manavas are the
earthly beings. Bruhaspati, the DevaGuru, recites the
pleasant mantras. Let these blessings of the Visva devas
(Celestial Beings who always try to give a soothing effect
and consolation to the humankind on the earth) and
mother earth save me from suffering. Let me have
pleasant thoughts, then pleasant actions, and then enjoy
the fruits of those actions. Fear takes us to our past,
because our past experiences give us fear. And desires
take us into the future. Rishis want us to remain in the
present time and live a nice life, which is of effulgent
reality with nice talking with the social beings of our
society and live happily. Then to reach that abode which
is effulgent.

HYMN TO DURGA, GODDESS OF PROTECTOR AND


DESTROYER

DURGA SŪKTAM

om jātavedasē sunavāma soma maratīyatō nidahāti


vedaha
sanaha parrshadati durgāni vishvā navēva sindhum
duritātyagnih
God Agni, may he burn the obstacles we face in our way
And may he take us away from all our sorrows and
misdeeds if he is arranging a ship for us in the ocean of
samsara, that comes from samyak sarati iti samsārahah,
that which always is changing
May he protect us from all of our misdeeds
For that oh Lord Agni, we offer you somarasa (Soma is a
plant which grows only in the Himalayas, and cannot
easily be recognized with 15 leaves on it. From the full
moon up to the dark moon it loses all its leaves. Again on
the first day after the dark moon it starts growing, and
after the full moon the bush will be available with all its
leaves. It must be plucked, which gives lots of energy,
intellectual capacities and purifies the mind. In Vedic
time, it was used by rishis and was offered to the
Celestial Beings.)

tām agni varnām tapasā jvalantīm vairochanīm


karma phalēshu jushtām
durgām devī gum sharanamaham prapadyē su
tarasi tarasē namaha

The Goddess, who is in the form of Agni, is of red color


That which has become bright from lots of penance
This energy belongs to Shiva
She is the presiding deity for all of our deeds
She gives punishment for our misdeeds, and happiness
and riches for our good deeds
So I just surrender myself at Durga’s feet
Oh Mother Goddess, take us away from all these worldly
attachments
agnē tvam pārayā navyō asmān svastibhirati
durgāni vishvā
pūshcha pruthvī bahulāna urvī bhavā tōkāya
tanayāya shamyō hu

Oh Lord Agni, you are the one who can be praised


Please bring us good news
So that we can come out of all of our sorrows and make
us happy
Please make our entire dwelling places fertile, in which
state I live, in which country I live, in which planet I live
May you give happiness to disciples who are the children,
and the next generation of people

vishvāni nō durgahā jātaVeda ha simdhunna nāvā


duritāti parshi
agnē atrivan manasā grunānō asmākam
bodhyavitā tanūnām

Oh Lord Agni, you are the one who makes us cross all of
our sorrows
Please take us in a ship and please protect us from our
sorrows
Oh, protector of our bodies
One who is above all the three gunas: sattva -
peacefulness, rajas - activity, tamas - lethargy
One who always thinks of the good of this universe is
Athri Maharshi, he is the father of Dattatreya
In this way, may you may bless us

prutanājitagum sahamāna mugramagnigum


huvēma paramāth sadhasthāt
sana ha parrshadati durgāni vishvā kshāmad dēvō
ati duritā tyagnihi
We praise and welcome that Lord Agni
From all the sides who pervades and burns out our
enemies
Him, we are welcoming from the assembly of Indra, the
Lord of all Celestial Beings
Please for the sake of us, give up that great abode and
come to us
May he take away all the troubles
May he take us away from the temporary world
May he forgive those deeds which we do in ignorance
May he take us away from all of it

oratnōshi kamīdyō adhvarēshu sanāchha hōtā


navyascha sathsi
svām chāgnē tanuvam pipraya svā smābhyam cha
saubhaga māya jasva

Oh Lord Agni, you have been praised from time unknown


and you give us bliss
Those who do fire worship, in all of them, you are the first
one
You are so old, but always look so young
We are your reflections, your replicas
Please give us happiness
From all sides, bless us

gōbhir jushta ma yujō nishiktam tavēmdra vishnō


ranu samcharēma
nākasyaprushtamabhi samvasānō vaishnavīm loka
iha mādayamtām

You are the presiding deity of my mind


You are the all-pervasive God
You are so pure
We always follow you to attain so many riches
To attain that all-pervasive God in the female form,
Vaishnavi
We may have devotion towards her
May all the Celestial Beings bless us to attain that
absolute Truth

kātyāyanāya vidmahē kanya kumāri dhīmahi tanno


durgiha prachōdayāt

The Kathyāyeni, the ancient monk, she is in the form of


Omkara
We are trying to know her true nature
For that, we are worshipping her in the form of Kanya
Kumari, a girl less than 9 years old
Such Durga, may you propel us into good deeds
HYMN TO LAKSMI, GODDESS OF WEALTH

SRI SŪKTAM

Here, we have the hymn of Sri, the Goddess of


Wealth. This hymn contains 15 verses which gives
us the essence of true living, the holy living, and
all other verses which have been told are in her
praise. In the essence, we get the Absolute Reality.
Even modern day Indians have forgotten this
tradition. They ask only for ordinary desires. In Sri
Sūktam, the rishis ask for natural calamity, pure
water, good health, longevity, having progeny to
continue the fire worship, nothing else. The
message sent is not to cut down the forests and
pollute the waters. Always ask for only good
health, pure drinking water and nice food to be
eaten, and so that we can prolong and have the
fire worship. The rishis of yore, they themselves
had desires. According to them, there was nothing
wrong with having desires or asking for wealth.
But let your desires be the desire of Absolute
Reality, absolute Truth. They asked for riches in
health and longevity to perform the fire worship to
honor the deities. They asked for wealth in pure
water to drink, cows to provide milk and ghee, and
having good sleep. They asked for wealth in having
so many grains to eat and to use for the fire
worship oblations. They did not ask for purely
gold, as gold cannot be eaten to sustain life. They
asked that their children and disciples are born as
equal to the Gods so the fire worship can never
end. They had what we know as simple desires,
but these simple desires led only to Truth, not to
the worldly pleasures that humans ask for today.
The rishis foresaw that we humans would pollute
our water and destroy our land. This hymn
contains what you’re supposed to ask for and what
you really need. Be wealthy in your desire for
Truth.

om hiranya varnām harinīm suvarna rajata srajām


chandrām hiranmayīm laksmīm jātavēdō ma
māvaha

The Jatavedo, the fire Lord, may I invite the Goddess of


wealth, who is effulgent in golden color, and also in
yellow color, and she who is wearing golden and silver
ornaments. And she who is so pleasant, and gives
happiness like the moon, because she is like the sister of
the moon. May he invite her to me.

tām ma āvaha jātavēdō laksmīm anapagāminīm


yasyām hiranyām vindēyam gāmashvam
purushānaham

You, the FireGod, who has risen from the Vedas and who
is effulgent to give us light, Please give us the riches
which never will abandon us. That Goddess of the riches
whose rays may fall upon us so that we can have the
riches in cows, horses, and that we too may get children,
grandchildren and disciples.

ashwa pūrvām ratha madhyām hastināda


prabodhinīm
sriyan devī mupah vayē srīr mā devī jushatām
The Goddess of wealth, who is there in a chariot which is
yoked by so many horses, and she who is woken up by
the elephant’s trumpets. She who is effulgent, who is
called as Gaja Laksmi, as she is woken up by the
elephant’s trumpets, we worship her. She may give us the
blessings to proceed in sādhana so that we can attain her.

kām sōsmi tām hiranya prākāra mārdrām


jvalamtīm truptām tarpayantīm
padmēsthithām padmavarnān tāmi hōpah vayē
shriyam

That Goddess of riches cannot be reached by our mind or


tongue. She, who is always happy and always gives
smiles. That Goddess who is having all golden ornaments
on her neck and everywhere on her body, and she is rasa
svarūpini, means she is the essence of the taste and she
has sprung from the milky ocean. That’s why she’s the
embodiment of taste and it’s also said that she is ārdhra,
wet always because she came out of the ocean of nectar.
But don’t think that she’s only wet, she is also in the form
of fire. And she is here to satisfy every human being by
satisfying their unquenched thirst. She resides in a lotus
flower, and she’s beautiful, effulgent like that lotus flower.
Such a great deity I’m inviting in front of me to worship
her.

chandrām prabhāsām yashasā jvalantīm sriyām


lōkē dēva justā mudārām
tām padminīmīm sharana maham prapadyē
alakshmīr mē nashyatāntvām vrunē

The Goddess of wealth is in the form of the moon. She


has effulgent rays in all the worlds, and she is spreading
her glory in the form of this moonlight. Being the
compassionate Goddess, she has attained praises from
the Celestial Beings. She is so fragile and is like a
beautiful flower that creeps. She is defined as īmkara,
that which gives a soothing effect to everyone. To such
Goddess, I’m bowing myself and taking the surrender at
her feet. Oh Goddess of wealth, if I surrender at your feet,
I may get out of my money problems.

āditya varnē tapasō adijātō vanaspatistava


vrukshō atha bilvah
tasya phalāni tapasā nudantu māyānta rāyāshcha
bāhyā alakshmīh

Sri Devī, Mother, you have got the effulgence of the


Sungod. With your penance, the plant, eagle folia or
eagle marmalis, has been given fruits without flowers.
That beautiful herb may take away all negativity from me.
Not only that, may it give me the riches. It may remove
all my poverty.

upaitu mān dēva sakha ha kīrtishcha maninā sah


prādurbhutō asmi rāshtrē asmin kīrti mrudhin
dadātu mē

Kubera, the king of the nymphs, who is the friend of the


Celestial Beings, may he come near me with name, fame
and diamonds. May he bless my country to be ever
effulgent and fill it with riches.

kshut pipāsāmalām jyēshtām alakshmīm


nāshayāmyaham
abhūti masa mrudhim cha sarvā nirnuda mē gruhāt
Oh Sri Devī, that alaksmi, poverty, which is full of hunger
and thirst, and so many negativities, I may destroy it.
Neither shall I have any kind of hunger and thirst of
women, greed, anything of this planet. Please fill up my
house with riches and grains, oh Mother.

gandha dvarām durādharshām nitya pushtām


karīshinīm
īshvarīgum sarvabhūtānām tāmi hōpah vayē shri
yam

That Goddess, with the door of the house that is full of


fragrance, means she herself is full of fragrance. When
you attain the absolute Truth, fragrances will come out of
you. Also, which is very difficult to attain, she is also
always very strong, and who built her farm with the rays
of the sun. She, who is the protector of all living beings,
I’m inviting that effulgent Goddess to come to me.

manasah kāma mākūtim vāchah satya mashī mahi


pashū nāgum rūpa mannasya mai shrīh shrayatam
yashah

Desire in the mind, anxiety in the inner personality, and


Truth in the speech, all I may keep in you. May you give
me so many animals and food. May I worship you in these
forms. Oh, Mother Goddess, Sri Devī, may I surrender
myself to you, who is in the form of good name and fame.
In the scriptures of Hinduism, it is said that Kardhama
Maharshi had three daughters, Ākuti, Prasuti and
Devahuti. They are Ākuti, desire - indications of desire in
the mind, Prasuti, delivering a baby - inquisitiveness in
inner personality, and Devahuti, having Celestial Beings
be born as babies - Truth in speech. The Sri Devī, the
Goddess, is in these forms. When they have all three,
then they get the riches.

kardamēna prajābhūtā mai sambhava kardama


shriyam vāsaya mē kulē mātaram padmamālinīm

Kardhama Maharshi existed as God himself as a son


through Devahuti, Truth in the speech. He is the
indication of having the command over the senses.
Devahuti means oblations, to welcome the Gods. Oh
Goddess, may you be the kardamā svarupini, may you be
the control in my mind upon my senses. May you remain
in my mind as the control over my senses. And highly
decorated mother, Sri Devī, may you remain in my
lineage, my hierarchy, my family. And may the children,
equal to the Gods be born in my family.

āpa srujantu snigdhāni chiklīta vasa mē gruhē


ni cha devīm mātaram shriyam vāsaya mē kulē

The Chiklīta, named rishi is the son of the Goddess of


riches, Sri Devī. Here, the disciple is praising him to give
him the pure water. May you stay in the house, which
means in my land as the pure water. Along with your
mother of riches, may you remain in my lineage forever.

ārdhrām pushkarinīm pushtīm pingalām


padmamālinīm
chandrām hiranmayīm laksmīm jātavēdō ma māvah

She, who is like a pond of compassion. She, like an ocean


of compassion. She, who is very healthy. She, who is of
yellow color. She, who is wearing lotus bead malas. She,
who is so beautiful like the moon, because she is the
sister of the moon. And she, who is the color of gold.
Please bring her, invite her, oh JātaVeda, the Fire Lord, in
front of me.

ārdhrām ya ha karinīm yeshtim suvarnām


hēmamālinīm
sūryām hiranmayīm laksmīm jātavēdō ma māvaha

Oh God of Fire, the Goddess Laksmi, who is the


embodiment of compassion, she who is holding a yagña
danda, a wooden piece that represents the fire worship,
that Goddess. She who has a beautiful form, and wears so
many ornaments, and she who has the color of the
Sungod. Please bring her in front of us.

tām ma āvaha jātavēdō laksmīm anapagāminīm


yasyām hiranyām prabhūtam gāvō dāsyōshvān
vindēyam purushānaham

Oh God of Fire, please bring that Goddess of wealth in


front of me, which will never abandon me. Let her
possess me in my mind and body. May I attain house,
horses, servants, disciples, sons and gold.

yash shuchi hī prayatō bhūtvā juhuyā dājya


manvaham
shrīyah pancha dasharcham cha srī kāmah satatam
japēt

One who is desirous, one who is pure in his mind, one


who is struggling to attain what he wants with lots of
energy and force. If he does this everyday, these 15
RugVeda mantras, he attains everything. He has to
worship her everyday with ghee, clarified butter.

mahālakshmai cha vidmahē vishnupatnyai cha


dhīmahi tannō lakshmi prachōdayāt

We are meditating upon the great Mahālakshmi


We are praying upon the wife of Vishnu
We are trying to know her true nature
May she propel us into good deeds
HYMN TO MEDHĀ, GODDESS OF KNOWLEDGE

MEDHĀ SŪKTAM

Medhā means intellect. The presiding deity of our


intellect is the Goddess mother of knowledge,
called as Saraswati. Actually there are so many
Saraswati sūktams available in the Vedas. Once
upon a time when these continents where not in
this shape, Bharata Khanda, which is now known
as India, was so vast and big and so many rivers
existed on this land. There was a river called
Saraswati that existed on this land. When the
continents divided, this river went to America.
Sitting beside this river, the rishis of yore
meditated upon her and so beautifully enumerated
her. Scholarship and poetry, the beauty of the
language, the depth of the Goddess, all can be
discussed in Saraswati sūktas, but not here. We
will discuss the medhā of Saraswati, the gist of her
nature.

om mēdhā devī jushamānā na āgāt vishvāchī


bhadrā sumanasyamānā tvayā jushtā nudamānā
duruktān bruhat vadēma vidathē suvērā

That all-pervasive reality, that which gives peace and


tranquility to our mind. That which is auspiscious, that
which is blissful, which gives us the happiness, such is
Medhā Devī. It means the purified intellect. May she
approach us. Oh Mother Goddess, prior to your coming
we were misusing our language. Without culture, we used
vulgar, untrue, taunting, piercing and pain-giving
language and tried to insult each other. With that we are
happy because we are sadists. But with your blessings,
may we have a pure heart and a purified intellect. Those
viras, the great warriors, not warriors that fight in the
battlefield, but those who have digested the Truth of this
life and face them daringly, left the cowardness in their
hearts. May we have such children and disciples. May we
be Truthful. May we talk sweetly, purely, and happily. May
we attain such energy with your blessings along with our
entire family.

tvayā jushta rushir bhavati dēvi tvayā brahma


āgata shrī ruta tvayā tvayā jushtas chitram
vindatē vasusānō jushasva dravinō na mēdhē

With your blessings and compassion, a cowboy named


Kalidas becme a rishi, a seer. The same way we may
become brahmajñāni, knower of the absolute Truth. May
we attain the riches. Not only that, may we attain
movable and immovable properties of various kinds. Oh
Mother Goddess, Medhā or Saraswati, please may you
give us the riches.

mēdhām ma indrō dadhātu mēdhām devī


saraswatī mēdhām mē ashvinā ubhavādattām
pushkara srajā

May Indra, God of the Celestial Beings, give us


intellectual capacities. May Saraswati give us a pure
heart. Those twin sons of the Sungod, who are called as
Ashvini devatas, horse-headed Gods, bless us to have the
pure heart and great intellectual capacities.
apsarā su chayā mēdhā gandharvēshu cha yan
manaha daivīm mēdhā saraswatī sāmām mēdhā
surabhir jushatagum svāhā

What purity of intellectual capacities these Apsaras have.


Apsaras are celestial prostitutes, so beautiful, always
remaining at 16 years of age, and they never grow. When
they have sexual relations with Celestial Beings, they
cannot get pregnant, but remain still as virgins. When
they have sexual relations with earthlings, their duty is to
disturb sādhaks, ruin their celibacy and have the
progeny, but they retain their virginity. The other Celestial
Beings which are called as gandharvas, those celestial
singers with mental capacities; they produce beautiful,
melodious celestial music. That knowledge which is so
effulgent from the Vedas, comes out like a fragrance for a
flower engulfing the entire universe. May all such
capacities and purities of the Goddess mother Saraswati,
fill the inner heart.

āmām mēdhā surabhir vishvarūpā hiranyavarnā


jagatī jagamyā ūrjasvatī payasā pinvamānā sāmām
mēdhā supratīkā jushamtām

That Goddess, who blesses our intellectual capacities,


and that which is all-pervasive like fragrance; she, who is
in the form of the entire creation, and she who is
worshipped in the form of golden alphabets; that Truth,
which has to be pursued again and again by the human
kind; she, who is the embodiment of energy; she, who
nourishes us from her breastmilk, like a holy cow; she,
who always smiles, may she reach us, bless us.
mai mēdhām mai prajām mai yagnih stējō dadhātu
mai medhām mai prajām maīndra
indriyām dadhātu mai medhām mai prajām mai
sūryō bhrajō dadhātu

The FireGod may give us the progeny and qualified


disciples. May he give us our intellectual capacities and
inner purity of the heart for me, my children and my
disciples. May the control of the five senses be given to
me by Indra. May the Sungod, all which is asked by me,
please give to me, my children and my disciples, the
energy to live a long life and serve the society.

om hamsa hamsāya vidmahē paramahamsāya


dhīmahi tannō hamsah prachōdayāt

The swan, the legendary bird of vedic yore, is said to be


the divine bird that has the capacity to divide the milk
from water. One sādhak who does a lot of penance for
various lives becomes paramahamsa, means equally
effulgent of the bird. This great man will achieve the
capacity to divide what is good and bad, virtue and sin,
total duality of the universe. He can separate it and see
the fragility of it and teaches the absolute Truth. Here
Medhā Saraswati is considered as Paramahamsa. May we
know the personality of Medhā Devī, who is in the form of
a swan. Let us meditate upon her, the effulgent Goddess,
Saraswati, may she propel us into good deeds.
INNER WORSHIP OF SRI CHAKRA

BHAVANOPANISHAD

Shānti pāthaha – Invoking the Peace

om bhadram karnēbhi syrunuyāma devāh


bhadram pashyemā kshabhiryajatrāh
stirairangaistustuvāgum sastanūbhih
vyashyema dēvahitam yadāyuh
svasti na indrō vrudhhasyravāh
svasti nah pūshā vishvavēdāh
svasti nastārkshyō arishtanēmih
svasti nō bruhaspatirdadhātu
om shānti shānti shāntih

Oh, Celestial Beings, may we listen to only auspicious


words with our ears, may we see only the auspicious
things with our eyes, may we have the strong limbs, and
good health. With that, whatever is the longevity that is
allotted to us in that long life, may we praise you all the
time and may we be happy forever. Āditya, the Sungod,
the all-knower and all other Celestial Beings, also please
bless us. The Garuda, the eagle, the vehicle of Lord
Vishnu who is there to give punishment to the culprits,
and the Dēvaguru, the teacher of the Celestial Beings,
the Brihaspati, may they give us yoga kshēma, spiritual
and earthly fulfillment.

atmānam akhanda mandala ākāram āvrutya sakala


brahmānda mandalam soprakāsham jāyēt sri
guruhu sarva kārana bhuta shaktih
He, who, in his inner soul, kept the entire creation, and
effulgently gave light to it; prostrate at his feet. He, that
Guru, is the cause for everything. Keeping that in your
mind, you have to meditate upon him.

tanur navarandra rūpa dehāha

This body which contains nine holes, which is the form of


the Sri Chakra, is Guru’s form.

navachakra rūpam sri chakrām

That which has nine circles is this body; that is


represented as the Sri Chakra since it contains nine holes.

vārāhi pitru rūpa kuru kulla vallī devatā mātā

Marrow in the bones, which contains the pervasive Lord


or mother is Vārāhi. She is the father, who is pervasive in
our muscles, is kuru kulla.

purushar dhāha sagarāha

For dharma, artha, kāma, mōksha, they are called as


purushārdhas, means, to be attained by every human
being. All these four are pervasive onto us, everywhere
on four sides. They are the oceans and this body is
navaratna dīpa, the Mother Almighty’s abode, which
contains nine diamonds.

tvagādi sapta dhatu bir anaikaihi sainyuktah


sankalpāhkalpa staraha tejahā kalpa kō dhyānām
Skin, meat, blood, brain, marrow, bones, and energy into
it to propagate it; these are the seven dhatus, means
basic materials, which included, becomes this body. All of
our desires are kalpa rukshās, means all desire-fulfilling
trees in the highest abodes. That heart which we have, in
which we do always desire for the good of the society;
that itself is the garden. That is the wonderful, beautiful,
all-desire fulfilling garden.

rasanayā bhavyamānā madhurām lak tikta katu


kashāya lavana rasāha shadrutavahā

The sweet, sour, salt, spicy, bitter and astringent, all the
six tastes, are the six rutus, rutayanti iti, means always
they will be circulating. It means that is the time, every
year.

krīyā shaktih pītham kundalini jñāna shaktih


gruham icchā shaktih mahā tripura sundari

Icchā, desire, jñāna, to have knowledge to attain it, krīyā,


the way of attaining it physically. All of these three will be
working in our body. And icchā, the desire itself is the
main cause for all three. That desire itself is Sri Mātā.

jñāta hōta jñānam arghyam jñēyam havih jñātru


jñāna jñēyāna abhedha bhavanam sri chakra
pūjanam

Jñānam, the knowledge, arghyam, water and milk which


is offered, that we offer onto our own senses. All that are
the havi, the oblations, and all who knows about it is the
hōta, means one who is offering all these oblations.
Jñānam, the knowledge, jñēyam, that which can be
known, and when one finds there is no difference
between jñānam and jñēyam, that intelligence and
knowing becomes one. That itself is the worship of Sri
Chakra.

niyetih shrungārādayō rasa animādayahā

What is animādayahā? They are the eight folds of


energies, siddhis. Hasya - joking, kāruna - compassion,
bayānakam - fear, dībhatsa - terrible calamity, shāntam -
peace, krōdham - anger, shrungāram - beautification,
adbhūtam - astonishment, vīram - heroism. All these put
together, are stable, niyati, and all these 8-fold energies
are called as Animāda Siddhis. Even all the Celestial
Beings will go after these, Animā – that which is subtle,
Lagimā – transcending them to a body so small, Garimā –
transcending them to a body so big, Mahimā – have
knowledge to bless everyone and fulfill desires, Ishitvā –
all-pervasiveness, Vashitvā – taking over anyone and
calling them back to you and keep them under your
intellectual capacities, Prākamya – omniscience, Bhukti –
whenever you want you can get all that food, Icchā –
whatever you desire, you get it, and Prāpti – whatever
you ask you attain it. Offering all of these is the Sri
Chakra Puja.

kāma krōdha lōbha mōha mada mātsarya punya


pāpāmaya brahmādi astashaktayahā

Kāma - desire, krōdha - anger, lōbha - greed, mōha -


delusion, mada - ego, mātsarya - jealousy – they are
called arishadvargas, the six-faults, all of them put
together are called Ashtashaktis, the 8-folded energies. In
Sri Chakra, the 2nd chakra, wheel, they are indicated as
Brāhmi – wife of the creator, Mahēshvari – wife of one
who dissolves creation, Kaumari – the child, Vaishnavi –
wife of Vishnu, Vārāhi – head of warriors of mother’s
military, Māhendri – wife of Indra, king of all Celestial
Beings, Chāmunda – one who slays Cha and Munda, the
demons, and Mahālakshmī – wife of the Sungod who
gives great wealth to the universe.

ādhāra navakam mudra shaktayah

There are seven wheels in the Sri Chakra, kula sahasrāra,


and indra yoni. Indra yoni means the tonsil at the back of
the throat. For all of these nine chakras, there is one
base. Then it becomes Dashamudra energies. All of these
are called as Sarva Sankshōbini – that which makes
everyone disturbed, Sarva Vidrāvani – one who makes
everyone dissolve themselves, Sarvā Kārshani – one who
attracts everyone, Sarva Vashankari – everyone under her
control, Sarvōn Madini – makes everyone mad, Sarva
Mahānkushe – makes everyone under her control like
elephants piercing them every second, Sarva Kēchari –
capacity to roam in the space, Sarva Bije – seed for
everything, Sarva Yōni – all the yonis which are there are
in their form and Sarva Trikhandi – the entire creation is
divided in three parts, as sattva, rajas, tamas – sattva
-that energy which is normal that gives energy to the
other two, rajas - activity, tamas - lethargy.

prithvihi vyāpah tejō vāyuh ākāshaha shrōtah tvak


chakshuh jihvā grānā vāk pāni pāda upāyuh
upasthā vikārāha kāma kārshini ādi shōdasha
shaktayah
The five elements - sky, wind, water, fire, and earth, and
jñānendriyas - nose, tongue, eyes, ear, and skin, and five
karmendriyas - genitals, anus, tongue, legs and hands,
and our mind. All put together are 16, called in Sri Chakra
as Kāmā Karshini – energy which attracts all the desires,
Buddhyā Karshini – which attracts all knowledge,
Ahamkāra Karshini – attracts all ego, Shabda Karshini –
attracts all sounds, Sparsha Karshini – attracts all touch,
Rūpā Karshini – attracts all forms, Rasā Karshini – attracts
all tastes, Gandhā Karshini – attracts all smells, Chittā
Karshini – attracts all chitta, deciding factors of the
intellectual capacities, Dairyā Karshini – attracts all
effulgent courage, Smrutyā Karshini – attracts all smrti,
memories, Nāmā Karshini – attracts all names, Bijā
Karshini – attracts all knowledge, Ātmā Karshini – attracts
all souls of human beings, Amrutā Karshini – attracts the
nectar, and Sharirā Karshini – attracts all of the bodies,
physical and subtle.

vachana dāna gamana visargānandaha vyāno


upādāno pēkshākhya buddhayo ananga kusumādi
shaktayō ashtau

Talking, using the hands, walking, exiting the urine and


feces, and having sexual pleasures, all of these five
indriyas, giving the charity, taking something from
anyone, avoiding anything, all of these intellectual
capacities, all of the 8-fold is the 3rd chakra, is the
Ashtadalas, the 8 petals, are called as Ananga Kusuma –
ananga is formless, kusuma is the fragrance of it, Ananga
Mēkhala – without form, that energy makes us happily to
live in this universe, Ananga Madana – without form, she
makes us have ego, Ananga Madanātura – formless
energy which makes us to go to fulfill this egoistic factors,
Ananga Rēkha – formless dividing factors of the universe
for calculation, longitude and latitude, Ananga Vēgini –
without form, she travels everywhere, Anangān Kusha –
she is ankusha, that which controls the egoistic factor of
the elephant, Ananga Mālini – formless energy that
soothes everyone and brings them to the spiritual path

alambushā puhūhū vishvo darī varunā hasti jivhā


yashō vatī payasvinī gandhārī pūshā shankhinī
sarasvatī idā pingalā sushumnācha iti chatur
dashanādayahā sarva sankshobinyādī chatur dasha
shaktayahā

Alambushā, kuhu, vishvo, darā, varunā, hasti, jivhā,


yashō, vatī, payasvinī, gandhārī, pūshā, shankhinī,
sarasvatī, idā, pingalā, and sushumnā are the 14 blood
vessels, the nadis, that reside in Sri Chakra’s 4th chakra,
the 4th avārana. They reside in our body as the nadis. In
Sri Chakra, they are called as Sarva Sankshōbinī – the
energy which disturbs everything, Sarva Vidrāvinī – which
makes everyone dissolve, Sarva Kārshini – which always
attracts everybody, Sarva Hlādinī – which makes
everyone happy, Sarva Sammōhinī – which keeps
everyone in delusion, Sarva Stambinī – which makes
everyone stagnant, Sarva Jrūmbinī – which makes
everyone effulgent to do work, Sarva Vashankarī – which
keeps everyone under her as a slave, Sarva Ranjanī –
which makes everybody happy, Sarvōn Mādini – which
makes everybody mad, Sarva Dasādhika – which gives
everybody capacity to earn whatever they want, Sarva
Sampatipūrini – which gives all the riches, Sarva Mantra
Mayī – she, who is in the form of all mantras, the secret
syllables, Sarva Dvandakshayankarī – one who removes
all duality
prāna apāna vyāna udāna samāna nāga kūrma
krukulla
dēvadatta dananjayā dashavāyavahā sarva siddhi
pradādhi bahir dashāra devatāh

The so called prāna, apāna, vyāna, udāna, samāna, nāga,


kūrma, krukara, dēvadatta, and dananjayā named 10
pranic energies are called as Bāhia Dashāra Kōna
Dēvatas. In the Sri Chakra, this is the 5th avārana, Bahir
Dashāra, the outer circuit. And they are named as Sarva
Siddhi Prada – that energy which gives all the siddhis,
Sarva Sampat Prada – which gives all the money, Sarva
Priyankari – which gives a lot of energy to us to be lovely
towards everybody, Sarva Mangala Kari – which gives all
peace and effulgent energies to bless this world, Sarva
Kāma Prada – which fulfills all desires, Sarva Dukha
Vimochani – which takes us away from our sorrows, Sarva
Mryutu Prashamani – which takes away from our death
and life, Sarva Vigna Nivārini – which removes all of our
hurdles, Sarvānga Sūndari – which is so beautiful, it gives
us beauty, energy and happiness, Sarva Saubhāgya
Dayini – which gives everything that we want

ētad vāyu samsarga kōpādi bēdēna rēchakah


pūrakah shōshakō dāhakaha plāvaka iti prāna
mūkyat tvēna pancha dā jatagnir bhavati
kshārakah udhārakah shōbakah jrūmbakah
mōhakaha iti nāga pradhyānyena pancha vidhāste
manushānam dēhaga bhaksya bhodja chōshya
lēhya pēyātmaka panchavidham annam pāchayanti

As we have told already about the ten pranic energies,


each individual will have these in their digestive system.
It is like rēchaka - breathing out, puraka - breathing in,
shōshaka - digesting, dāhaka - having thirst, jataragni -
distributing it to the entire body, plāvaka kshāraka - the
first sub-pranic energy, that which gives salt, udhāraka -
effulgently lifting out of the food, kshōbaka - giving a lot
of disturbance, jrūmbaka - grinding, mōhaka - deluding,
taking food not suitable for our body – all these five works
will be done by the five sub-pranic energy, when all these
energies enter into our body, they are bāksya – edibles,
bhōja – can be grumbled, lēhya – can be licked, pēya –
can be drunk – all these four types of foods can be
digested – all these ten Agni Kalas, the fire parts work in
our body as Antardashāra Devatas

sētōshna sukha dukēchāha satvam rajah tamah


vashinyādi shaktayō ashtā

The cold, heat, happiness, sorrow, desire, energy, rajas -


activity, tamas – lethargy, etc. are called Vashini – 8
elements in Sri Chakra. In Sri Chakra, 7th avārana, it is
called as Vasu Kōna. In it, 8 petals exist, and the so called
Devatas as Vashini – which resides in the body,
Kāmeshvari – desire fulfilling deity, Modini – presiding
deity to give happines, Vimala – presiding deity to give
purity, Aruna –presiding deity to give effulgence, Jayini –
presiding deity to win over our enemies, inner or outer,
Sarveshvari – final Sungod that gives everything, Kāulini –
energy that removes the hindrances are the Vāk Devatas,
the devatas of our speech

shabda sparsha rūpa rasa gandhāh shabdādi


tanmātraha pancha pushpabānāh mana ikshu
dhanuhuh vāshye bānaha rāgaha pāshaha krōdo
ankushaha
Shabda – the sound, sparsha, the touch, rūpa – the form,
rasa – the taste, gandha – the smell, all are the arrows in
the hand of the Almighty Sungod. The subtle form of
them are the Pushpabānas, the flowery arrows. Our mind
is ikshu dhandha - sugarcane bow, shōka - sorrow,
padma, lotus flower, mango, jasmine and black lotus – all
these five flowers she holds, and with that she takes care
of the entire universe and mesmerizes the entire world.
And all our desires are pāsha, a snare on your neck. Your
krōdha, your anger is your ankusha, with which she
controls you as controlling an elephant.

avyakta mahat ahamkārah kameshvari vajreshvari


bhagamālinyo antastrikonagraga devatāh

Avyakta, that which is not known to us, which is beyond


our conception, mahat, that which is more beyond our
conception too, ahamkara, trying to know all this energy;
these 3 are Kāmeshvari, Vajreshvari, and Bhagamālini;
these are the trikonas in the Sri Chakra.

pancha dasha titirūpēna kālasha parināmāva


lokanam pancha dasha nitya shadhānam rūpadir
dēvata tamoho kameshvari sadānanda gana pūrna
svatmaikya rūpa dēvata

In Sri Chakra, the shikaragna neru bindu, means it


remains on the top spot, and all around is the trikona,
triangle. With each rēyka, the lines, 15 devatas are there.
They are the deities of Nitya Devatas, who control the
total time from dark moon to full moon and full moon to
dark moon. They are called as tithis, presiding deities of
time, days, 1, 2, & 3, etc. they are called as Kāmeshvari –
worshipped on the dark moon, āmavasya on shukla
paksha, Bhagamālini – worshipped on shukla paksha
didiya, 2nd day of āmavasya & chaturdashi 14th day of
krishna paksha, Nitya Klinna - 3rd day of shukla paksha &
trayodashi, 13th day of krishna paksha, Bherunda,
chaturthi 4th day of shukla paksha & vādashi 12th day,
Vakni Vashini – panchami 5th day of shukla paksha &
ēkadashi 11th day of krishna paksha, Mahāvajeshvari –
shashti 6th day of shukla paksha & dashami 10th day of
krishna paksha, Shivadhuti – saptami 7th day of shukla
paksha & navami – 9th day of krishna paksha, Tvarita –
ashtami 8th day of shukla paksha & krishna paksha,
Kulasundari – navami 9th day of shukla paksha & saptami
7th day of krishna paksha, nitya – dashami 10th day of
shukla paksha & shashti 6th day of krishna paksha, Nīla
Pataka – ēkadashi 11th day of shukla paksha & panchami
5th day of krishna paksha, Vijaya – dvādashi 12th day of
shukla paksha & chaturthi 4th day of krishna paksha,
Sarva Mangala – trayodashi 13th day of shukla paksha &
3rd day of krishna paksha, Jvālāmālini – chaturdashi 14th
day of shukla paksha & didiya 2nd day of krishna paksha,
Sarva Chitra – pournami, full moon of shukla paksha & 1st
day of prathama/pādyami of krishna paksha. Mahānitya is
the 16th all-pervasive Sungod, and she remains as all
time. Then what is the base for all of this knowledge? It is
shraddha, total surrender. You should have it in your
intellect. And all these, what we enumerated till now is
dual combination of Kāmeshvara – Shiva and Kāmeshvari
– Gauri. In these two, Kāmeshvari is your spirit and you
have to surrender at her feet and feel oneness with her.

nirupādika samvidhēna kameshvarah


Till now we have talked about Kāmeshvari, where is
Kāmeshvara? Kāmeshvara does not have any body, and
he is mingled with her, Parvathi. And he always remains
in Absolute Reality, in happiness. That’s why we cannot
recognize him. We don’t have to. Just surrender at the
feet of that ultimate reality, Tripura Sundari, Lalita or
Gauri.

louhitya metasya sarvasya remarshah

They are red in color. In that color we cannot visualize


Shiva, the jiva and shakti. Shiva, the Absolute Reality and
shakti his energy and jiva, who has surrendered cannot
be differentiated. If one can get this knowledge, they can
get vimarsha, analysis, the analyzing capacity.

ananya chitta tvēna siddhih

When you totally concentrate on it, and totally dissolve


yourself, and meditate upon it, then only can you attain
it.

bhavanāya kriya upachārah

In this way, when you meditate, then this is called as the


ritual, not in a physical form.

aham tvam asti nā asti kartavyam akartavyam


upāsitavyam anupāsitavyam iti vikalpanām ātmani
vilāpanam homah

You, me, existing, unexisting, all this nonsense goes away


from your mind with all that to be practiced and not to be
practiced. All this goes away. You are different from me
and you are not different from me, goes away. All that
seizes when you dissolve your mind onto this Absolute
Reality. That is called hovana, the fire worship, and that is
the Sri Chakra Puja.

bhāvana vishayānam abheda bhāvanam tarpanam

Till now what we discussed, in that, if you have any doubt


or undoubt too, give up all of that. That itself is tarpanam,
means give tarpanam, means you should have the faith
in that Absolute Mother.

salilamiti souhityam karānagam satyam

Continuously worshipping here, that Almighty Sungod


when they go through all trikonas called as lethargy,
activity and softness, finally he will reach a point where
he will only be in a soft manner. Then, in his inner
worship, then he meditates on me. Then that’s what
Mother Almighty Sungod says.

kartavyam akartavyam iti bhāvanai yukta


upachārah

One who feels there is no responsibility and


unresponsibility, no Truth and no unTruth. Only Mother
Sungod exists. One who feels that deeply. That itself is
upachāra, means her worship.

asti na asti kartavya akartavya anupachārah

One who feels that with five senses, if they cannot sense
the Mother Almighty, that is anupachāra, means sin.
Whatever we see with our eyes in this world is Mother
Almighty. If you can feel it, then you will attain her. And
you have to attain it.

bāhya abyantaha karanānam rūpam rupagrahāna


yogyata astītyāhanam

In this inner worship, when you enter into your senses


and mind, all that energy also is Mother Almighty only.
That you have to keep in your heart, and if you can
analyze them, that is antaryāga, inner worship.

tasya bāhyāmtaha karunān ēka rupa


vishayagrahanam āsanam

Five jñānindryias, five karmenindryas and four


antarindryās put together make 14. All these, if you feel
they are different from the Almighty Sungod energy, then
you are a fool. If you feel that it is her energy, then that
becomes the āsana, the chair for her.

rakta shukla pada ēki karanam pādyam

The Mother Sungod whose left leg is in red color and right
leg is in white color, if you worship that Kāmeshvari with
the meditation of no duality, then you will attain her. To
analyze it, can anybody have two colored feet in two
different colors? But she is Almighty Mother. And if you
can think in that way, that is mishra bindu, means
everything is mingled in her. Not only she, she becomes
your own Guru who led you onto this path. Her feet are
also like that.

ujjvala āmōda ānanda anusandāna marghyam


svacham svataha siddham iti āchanīyam
That effulgent form of Mother, when we see it, that
ecstasy we get is arghyam, oblation given from the hand.
And that pure heart, the pure soul itself, is Mother
Almighty. And that is āchamanīyam, that when we take
the water from the small vessel prior to all of our rituals.

chittandrāmayī sarvanga sravanam snānam

That kundalini energy, which flows from sushumna nādi,


from muladhāra chakra, the basic chakra, enters into
sahasrāra, the 7th, the upper chakra. There, a sadhaka,
one who is experiencing all this feels chandra mandala,
moon’s abode. There, he starts feeling svasdisthāna gata,
the genital organ from where he will get the fire, and
seventy two blood vessels will be taking amrita snāna,
means nectar showers. Like that, in his meditation, when
he experiences it, after surrendering himself at the feet of
Almighty, this chandramaya shakti, the moon’s energy
will nourish him and he will feel happy.

chitagni svarūpam anānda shakti spuranam


vasthram

That which engulfs in our body, that energy itself, that


ecstasy itself is the vasthra, clothes for the Mother
Almighty.

pratyēkam saptavīmsha tithe binnatvē naccha


jñāna kriya ātmaka brahma grandhi madrasatām tu
brahma nādi brahma sūthram

Iccha, jñāna, kriya, 3 energies which are desire,


knowledge and activity, in each of them, when 3 aspects
activate, 3 into 3 they become 9. All these 9, when again
they mingle together, 9 into 3 they become 27. And when
all these 27 are put together, they become the sacred
thread which contains 27 threads. And that is gayatri,
because gayatri mantra contains 27 syllables. And finally,
all put together they become brahma mudi, Absolute
Reality’s energy.

svācha svapari pōrna pōrnānu smaranam gandhah

Then, the effulgent energy enters into your body. When


you can feel it, it is the gandha, means the sandalwood
powder. One has to experience it.

svavyatirikta vastu sangarahita svavyakti rikta


vastu smaranam vibūshanam

Other than me, nothing exists and one who feels one with
the mother, nothing else exists. He is with her and he is
all-pervasive. That feeling itself is the mother’s
alangkarana, her ornaments, clothes, etc.

samastha vishayanām manasahā staire vaire


rānam sandhānam kusumam

With our 10 senses, 5 karmendriyas, all that energy which


we use and that which we won’t use, keep them at
mother’s feet; that itself is puja. That itself is offering her
flowers.

ta ēsha meva sarvadā svīkaranam dūpaha

When we control our senses, we never allow them to go


into this sensual pleasure and keep them in control in us,
that itself becomes grāna, means it becomes the
fragrance for her. It means to keep your mind so pure and
effulgent for the Mother Almighty.

bhavanā pavanāha vat nordvah jvālana satchit


utkalā kēsha dēhō dīpahā

Because of the wind, the light of the candle effulgently


goes up in the same way as our pranic energy, our
energy’s mind goes up. Such feeling itself is lighting a
lamp for the Mother Almighty.

samastha yāta yātavarjanam naivedyam

All that mind which goes into the senses and that mind
which wants to enjoy all the sensual pleasures, all that if
you keep in Mother’s feet, that itself is Mother’s
naivedyam, means just offering yourself, offering all of
the food to her.

avasthātreya ekī karanam tambūlam

Jagrat - waking, svāpna – dream state, sushupti -


sleeping, when put together, when you mingle and offer
them to her, then it becomes tāmbūlam. After eating
food, for the digestion, what you use is tāmbūlam. That
contains a leaf, betelnut and some other ingredients.

mūladhāradā brahmharandra praryantham


brahmharandra mūladhāra praryantham gata
āgata parena prādakshanyam

When you send your pranic energy from your mūlādhāra


chakra to your sahasrāra then back to mūlādhāra,that is
pradakshana, means taking turns over the idol. That is
kriya yoga.

turiya vasta namaskarāh

You have to cross all those 3 states, that is sleep, dream


and waking state, and finally you will reach turiya, the
meditating state. Then you will forget your own
personality. That itself is namaskara, salutations at her
feet.

deha shunya prasāmruta nimajanam bali hāranam

One who realizes that this body is not permanent, and


when he renounces everything, feels that he is separately
different from his body, that itself is bali, sacrificing
himself to Mother Almighty.

svayam tat padukam visarjanam paripurna


dhyānam

The effulgent feet of Mother, which are so attractive, and


through mingling oneself with them, is dhyānam,
meditation.

pancha dasha tithi rūpēna kālashya parēnāma


lokānam

One who sees the Mother Almighty as in the calendar,


that is half moon, full moon and dark moon, all the time,
that vision itself, as a witness, is the proper vision.
ēvam muhurta trithayam muhurta dvithayam
muhurta māthram vā bāvātō parō jīvan mukto
bhavati sa ēva shiva yogīti kachātē

One who, for 3 seconds, 2 seconds, or 1 seconds, if they


can remain in this feeling which we described, he will be
liberated. He will be called as shiva yogi, means the
beloved of the Mother Almighty.

kādi matēna antah chakra bhavanahā


pratipaditāha ya evam veda su atharva shiro
adhītē

All what we said till now is as per the higher hierarchy of


kādi mata. This antah chakra means meditating upon the
Sri Chakra in the body has been given. Those who can
understand it, they can attain the results which are given
in this Atharva Veda. In this way only, the Upanishad
taught us the Truth.
HYMN TO ABSOLUTE FORMLESS ENERGY, FROM THE
KRISHNA YAJUR VEDA

PURUSHA SŪKTAM

Shānthi pāthah – Invoking the Peace

om tatyainyōa rōnīmahē gāttūm yagjnāya gātūm


yagjnapatayē daivī svasti rastu nahā svastir mānu
shebyahā urdhvam jigātu bēshajam shanu astu
vipadē shanchatushpadē om shānti shānti shāntih

Here by we are invoking the peace. We wanted to do a


fire worship called aruna kētuka, so that we can come out
of all diseases, so that we may not attain any diseases in
the future. Not only that, we want to remove all of the
hindrances to do this aruna kētuka yagna. We are
invoking this peace for our jajamāni, one who is
sponsoring this homam, the fire worship. Let yagnakarta,
one who performs the hovan, have the peace and
jajamani get the results he desire. Let the Celestial Beings
give happy results. Let those who walk on two legs, the
humans, all be happy. And let all our disciples and
children be happy. May all those who walk on four legs,
the animals, be happy. May all our problems be solved.
Let us achieve peace, peace, and peace.

om sahasrashirsha purushahā sahasrāksha


sahasrapāt sabhūmim vishvatō vrutvā atyatishtat
dashāngulām purusha ēvedagum sarvam yat
pūtām echa bhavyam utām rtatvat sēshānahā
yadannēnā tiro hatī ētā vānashya mahimā atō
dhyayagumcha purushahā
He, who does not have a body, he, who is all-pervasive,
but since he’s all-pervasive, all heads belong to him.
That’s why he’s called as the 1,000 headed God, and also
he’s called as uncountable eyes. He’s the All-pervasive
Lord who’s there in the all creation, and outside too. As
per Einstein, everything exists in time and space, but he’s
above that. Because he’s very subtle, even he gives
space to the space, but beyond that, 10 inches, he has
prolonged his energy. Just as he, the All-pervasive Lord
we are discussing, we, as humans must give space in our
mind the space to go beyond the limited knowledge of
this creation, to that what cannot be explained and
understood. As you know, fire exists everywhere because
it’s one of the five elements, but unless it is churned it
can’t come out. In that way, he expanded himself 10
more inches. But where can we find him? In our inner
heart, since he’s the All-pervasive Lord, he can be found
in our own heart. And he’s the witness for this time and
space too. That’s why we call him as the witness for the
past, present and future. And he, himself, is in the form of
the nectar, because he’s the omnipotent, omniscient Lord
who ever exists, who has no death. And all of this
creation is only his dream. That’s why we call him as the
creator, dissolver, and nourisher.

pādō ashya vishva bhūtāni tripanashā amrtamdivi


tripād urdhva udait purushahā pādō ashya sēhāt
bhavat punaha tattō vishvām yat kramatu
sāshānānashenē abhi tasmāt virada ajāyatā virājō
adit purushaha sajātō atya rityatā paschāt bhūmi
adō puruhā

The entire creation, divided into four parts, has come


from only his fourth part. All the three parts are above
this creation, which is beyond time and space, which is
effulgent. All these human bodies in this creation will be
dissolved, but he has nothing to do with it. All of their
karmic patterns will be touched by it but it never taints
nor affects him. Only his fourth part is the creation, which
is deluding, and creating, sustaining, dissolving. From this
fourth part, Virat purusha has come out, means the All-
pervasive Lord. He, himself, took all forms. That’s why we
call him as the entire creation. And he has 1000 heads
and 1000 eyes.

yat purushēna havīshā devā yagnam attanvattā


vasantō asya sīdājam grīshma yidma sharaddavihi
saptāssyhāsan paridayahā trisaptasammidhaha
krūtāha devā yad yagnam tanmanāh abadnan
purusham pashum

That all-pervasive reality became Virat, who rose from his


fourth part of energy, created the Celestial Beings first.
But he never created this creation. Gross creation is the
responsibility of those Celestial Beings, that’s why they
started doing fire worship. Till that time, the gross
creation did not spring out yet. That’s why they could not
get any ingredients for fire worship. In that way, they
used Virat purusha for their fire worship. In this fire
worship, they used vasantarutu, the spring period, as the
ghee, sharadrutu, winter as havis, all other ingredients to
be offered in the fire, gayatri, etc. 7-scales for Vedas,
epics and myths multiplied it by 3, which makes 21 (it
means 7 x 3 = 21) as firewood. They wanted to make
sacrifices for this fire worship, but they couldn’t find any
animals because the gross world was not yet created.
They took Purusha as the sacrificial animal. It is a peculiar
aspect, please try to understand it. He sacrificed himself
to create this world, like Jesus.

tainyagyam barhishihī prōkshan purusham


jatamagratahā tēna dēva ayajantā sadjā
rushayaschayē tasmāt yagyāt sarva hōtahā
samrutām prushatādyām

When all rishis and Celestial Beings were put together,


they did this fire worship. From this fire worship, ghee -
called as purushat, sprung out, from it only, all animals,
villages, Vedas and their scales, cows, and human beings
sprung out. Here, a lot of explanation is required. Now,
we are explaining the subtlest, which became gross. It is
the mystic language of the yore which cannot be easily
understood.
I’m sorry to say, I’m not criticizing anybody, but in
the Bible, it is said that God created the creation in 6
days, and on the 7th day, Sunday, he took rest. How can
you calculate the days? From where did the creation
spring out? Because when creation was made, sun was
not yet created, then how can you calculate the days
without sunrise or sunset? In mystic yore, it is said that
from subtlety, the gross world has sprung out. How can
you do it? All the five elements, which are subtle, are
intermixed. When they were grossified, then creation
came out. Then time started, and then space started.
Already we have explained it in details in Dēvi Atharva
Shīrsha. For example, you drive your car to the beach and
go to the sand. You take the first step, but cannot see the
footprint under it yet. That is you, the God or Sungod. You
take a second step, and yet you still cannot see your
footprint. That is space. Only till you lift your foot for the
third step, can you see the footprint. That third step is
time. So, you are the creator, there is no other God other
than you. That is why you are called as all-pervasive. We
say you have 1000 eyes and 1000 heads, as you are the
creator of the universe. Logically you think you should
have 2000 eyes with 1000 heads, but we say only 1000
eyes, because you are only one. You multiplied yourself,
you are the creator of the dream, he is not different from
you. Purusha is not only man, he is the one who has the
potentiality to produce creation. You were there before
time and space, then you multiplied yourself. You are
none other than the parama purusha, the creator. You
multiplied yourself in various forms as man, woman,
animals, lesbians, bisexuals, homosexuals, etc. Rishis say
that you are creation, you multiplied yourself. You have to
sacrifice yourself, then only can you multiply yourself.
That is why we sacrifice ourselves in the fire worship. In
Christianity, you also sacrifice yourself just as Jesus did,
you are Jesus, Mother Mary, the creation. That’s why he
could say he is the son of God, and he is not different
from him, because he is the Truth. Jesus is a great man, a
rishi as well, as he sacrificed himself when he realized
that he was no different from his father. Unless you
sacrifice yourself, you can never understand the Truth. In
this creation, in the gross world where humans exist, we
multiply ourselves in different forms, different energies.
These energies are fully enumerated in
Bhavanopanishad. That is why we cannot blame others
for our problems, nor should we feel bad for things we
have done, because we have created it. Whether you
believe in past lives and past live karmic connections or
not, in this life which is all you know, all is your creation.
When we chant these mantras, do spiritual work or
service to the society, we are clearing out any obstacles
in the way that hinders us from realizing the Truth. If you
realize the energy that is timeless, you will realize that
you do not exist as this life or your future death. You do
not exist only in this body. Whether you are born as a
man or a woman, you don’t exist as those either. You
exist as the energy that is the creation. You are the all-
pervasive reality that creates the universe you operate in.
You create the pain, and you also create the joy. Whether
or not the pain and joy appears as inner emotions and
thoughts, or as outer actions of suffering in this life or
people, you create the Truth, bitter or beautiful. When
coming from a Christian background, there is no
discussion of past lives or karmic connection, so there is
only one life to clear out deeds that have caused us
suffering in this life, rather than using this life to only
delve into the pleasure senses. When coming into the
Indian philosophies where sins and curses continue from
past lives into present life, we still are clearing out the
blockages. In Indian philosophy, to ask for moksha,
liberation from birth and death, is really to ask for
realization of the ultimate Truth. And then realization is
that we are not bound to our bodies in birth and death,
because we are beyond the body in subtle energy. We are
the causal and creative energy that manifests this
universe.

pashugūm stāgaum chakrē vaiyavyānā aranyān


gramyāshyayē tasmāt yagyā sarvahutahā ruchas
sāmā nijagnirē chandāgūmsī yajagnirē tasmāt
yajas tasmāt jāyātā tasmāt ashvā ajāyantā ēkējō
bhayadatahā gāvohajagnirē tasmāt jnātā
ajāvayahā yat purusham vedadhuhuh kathidhā
vyakalpayan mukam kimashya kaubāhūh kauvūrū
pādā uchaytē brahmhanō asya mukhamāsīt
bāhūrājanyaha krutaha
Then from him, the horses came out, and those donkeys
that have upper and lower teeth, they came out. The
cows are born, rams are born, and all those Celestial
Beings and seers, sacrificed themselves onto him. It
happens always, with the sacrifice. It is not possible that
anything can be created. From his face Brahmanas are
born, the highest, qualified people. They are
knowledgeable people to guide the society. Then from his
hands, kshetriyas, the second class, the kings and those
rulers of this planet. Rulers and politicians are to take
responsibility of this society.

urūtadasyha yad vaishahā padbhyāgam shudrō


ajāyatā chandramā manaso jātahā chakshōh suryo
ajāyatā mukhāt indrashcha agnishcha pranāt
vayurajāyatā nābhya āsīt antariksham sirshnō jyō
sama varthatha padbhyām bhumir dishashā
shrothrāt tatha lōkāgum akalpayan

From his thighs, vaishyas are born, the merchants who


supply all the needed things to the society. From his feet,
shūdras are born, those who are supposed to serve the
society. From his mind, the Moon God is born. That’s why
in the full moon or dark moon, our minds are affected. As
the hierarchy of the moon, when it is gathering it own
parts, the chandrakālas increasing day by day, affects our
mind as the Moon happens to be Lord of Mind. From his
face, Indra, the God of all Celestial Beings is born, and
Agni, the fire is also born. Our sankalpas, our desires,
create Indra. From him only, the speech works. But for
that, he needs the basic material, agni, that’s why for
hours together we’ll be sweating. That is the energy of
fire. From his pranic energy, vāyu, the wind God
appeared. From his navel, the space appeared, that’s why
a child will be connected with a mother in her womb. And
he’ll be connected with his subtle bodies, from his head
and heaven will appear. The subtlest world appeared from
his head and all Celestial Beings appeared. From his feet,
the earth appeared. From his ears, all the space and sides
and corners appeared. In this way, the creation has
appeared.

vedāha mēdhām purushām mahāntām āditya


varnām tamasastu pārē sārvānirūpāni
vichityadhīrahā nāmāni krutvā abhivadhān yadāstē
dhātā purashtādyet mudājahārā shakraha
pravidvān pradishashcha tasrahā tamvedamidvān
amrita iha bhavatī nānyaha pāntā ayanāya vidyatē
yagnēna yagna mayajanta devāha tānidharmāni
pratamānyāsan tēhanākam mahimānaha sachante
yatra pūrvē sadchā santi devāha

I know that great personality, who is mahat, that is


untouched by this creation, who is great, says this rishi.
This is only the way in which we can attain him. What is
that way? Sacrificing yourself, then only you can attain
him. One as effulgent like the Sungod, one who is above
the bondages, one who is above the darkness, one who
doesn’t have any form, but roams in all the forms, is he.
Even the dhāta, the creator, is his assistant, and he will
be praised by him. The Indra, the king of the Celestial
Beings, also prostrates at his feet. He who knows this all-
pervasive reality is called a scholar. And he will attain
amritattva, the nectar, the Absolute Reality above the
bondages. And there is no other path above this in this
universe. All the Celestial Beings, the seers, rishis, have
done the fire worship without any selfishness, and they
have created this Virat, one who is the fourth part of this
Absolute Reality, which became this creation. The entire
creation, the universes, galaxies, etc. is only one fourth of
the Truth. That’s why the rishis asked us not to have any
selfishness, work for society, and do the fire worship for
the good of the society. One who has this knowledge,
they will attain that knowledge where sādhyas, ordinary
people who did penance for thousands of years and
attained celestial beinghood in heaven. But we will attain
it on earth itself.

adbhya samhūtaha prithivyai rasācha vishva


karmana samavarthatādī tasyat tvasthā vīdadhat
rūpa mēthī tat purushashya vishva mājā namāgrē
vēdāhamētham purusham mahāntām āditya
varnam tamasahā parastāt tamēvam vidvān
amruta iha bhavati nānyaha pānthā vidyatē
ayanāya prajapatihī charatī garbhē antaha
ajāyamānu bahudā vijāyate

The earth and Narayāna, the all-pervasive God of the


fourth part, has taken birth in the waters. It was possible
with only one who is capable to create them, the other
three parts which are there, remain untainted. For this
creation, Narāyana, all-pervasive Lord, who is also called
as Virat Purusha, is the presiding deity. The untainted part
of the Lord is called as the Vishvakarma, the one who
created the world, the Celestial Being’s sculptor. He only
created all this and made this Narāyana as the
Vishvakarma as his own replica. That untainted part,
Vishvakarma, which consists of the other three parts, is
totally above the knowledge also. What we know as the
universe, galaxies, planets and stars make up the fourth
part, one-fourth of the Truth. The other three fourths are
beyond the knowledge, so vast in the Truth. Those who
know him as the effulgent Lord as the Sungod, are the
scholars. One who attains this knowledge on the earth,
attains the nectar. And no other path exists on this earth
to attain the absolute Truth. That absolute Lord, one who
doesn’t have any birth, but in all the forms, he takes
birth.

tasya dhīrāha parijanantiyonīm marīchīnām


padamichanti vedasahā yo devyaībhya ātāpatī yo
devānām purōhitāha yōdevānām purōhitahā
purvōyō devyaībhyō jātahā yōruchāya brahmayē
rucham brahmham jenayāntahā devā āgrē
tadadbruvān yesvainām brāhmhanō vidyāt tasya
devā asanvashē hrīsch chatē laksmīsh cha patnō
ahōrātrē pāsvē nakshatrāni rūpam ashvinō vyātam
ishtam manishānā amom manishānā sarvam
manishānā

Those valiant people are those who know clearly about


these three parts of untainted reality. Such people can
attain marichibrahmas thrones – brahma is the creator &
marichi is the rishi who attained effulgency equal to
brahma, means they will be creator and effulgent people.
They will be changing the thrones because one after
another they will be attaining the Absolute Reality. They
mingle themselves with the absolute Truth. He, who is the
guide of the Celestial Beings, means he has created
wonderful instincts of the Celestial Beings in ordinary
people, is also already born, is there in the subtle worlds.
He can control and annihilate all demonish impressions in
the human beings. We salute such a great man. One who
knows this Truth, as said by us above, they will be
presiding over all the Celestial Beings. Oh Narāyana,
presiding deity we salute you, you have two wives, Ladza,
means shyness, and Sri Dēvi, the presiding deity over the
money. Why is it described in this way? Let us discuss it.
When one attains all the riches, he will become arrogant.
That’s why he should have some shamefulness. These
are two qualities all human beings should have to live
happily here, to have riches, but not be egoistic. For that
we have Ladza, shyness as well as Sri Dēvi. Oh Lord
Narāyana, day and night, you are the sides. It means that
he controls all these dwelling people and creatures with
time. All the stars are your effulgent form. It means that
he’s manifested in the fourth part as effulgent Sungod’s,
Ashvini Devatas, the Celestial Beings with horse face, as
to create herbs so mankind can come out of diseases. Oh
Lord, give us knowledge, give us inner knowledge and
give us comforts on this earth. In that way, all human
beings, and all subtle, Celestial Beings prayed him.
HYMN TO NARĀYANA

NARĀYANA SŪKTAM

Shānti pāthah – Invoking the Peace

om dātta purastādya mudādyahāra shakrahā


pravitvāst pravitvāt adityāt chatasraha tamēvām
vitvān amrita iha bhavati nānyaha pantā aianā
vidyatē

The Prajāpati, ruler of this earth, in the past started


enumerating about how to bless the earthly beings. He
enumerated about the Absolute Reality, paramapurūsha.
Then the Indra, the leader of the Celestial Beings followed
him. As per these two people’s enumeration, those who
have really imbibed that knowledge, they have attained
that amritattva, the nectar of that. And anyone who
follows this path, they will attain it. And this is only the
path which exists on this earth.

sahasra shīrsham devām vishvāksham


vishvashambuvam vishvam narāyanam dēvam
aksharam paramam padam vishvataha paramān
nityam vishvam narāyanagum harim vishvamē
bēdam purushat tad vishva upajvatī patim
vishvashya ātmē ashvaragum shāshvatagum
shivamatyutam

That Absolute Reality, the narāyana, has so many heads,


so many eyes, and so many limbs. He has become the all-
pervasive reality of this entire creation. And he started
giving all happiness. One who is the cause for the pranic
energies, one who has no destruction, one who is
indestructible, and one who can only be known by those
great people who meditate upon him, and one who is
above this creation and more pure than this creation. But
one who eludes all these creatures is delusion. He will be
indicated in the name of Narāyana as he who dispels our
ignorance. In a worldly way, when we say that he takes
abode in this creation, but permanently, he’s not at all
this creation, and he doesn’t need to take any
sublimation of this creation. He’s the Lord of this
universe. He’s forever. He’s so pure. And one who does
not have any destruction, all creatures have to meditate
upon him.

narāyanam mahāt jnēyam vishvatmānam


parāyanam narāyana parojyotihi ātmā narāyanaha
paraha narāyana parabrahmha tattvam
narāyanaha paraha narāyana parōdyāta dhyānam
narāyanaha paraha echa kinchit jagat sarvam
drushyatē shruuyatē apivā antaha charati tat
sarvam vyāpya narāyanaha stithaha

He’s very popular in the name of narāyana. One who is


really conscious, he will know him. The entire creation is
his inner soul. He’s the base of this creation. He is the
effulgent energy, and he’s above the minds and hearts of
the human beings. He’s parambrahma, all-pervasive, and
he has to be known by you, with your knowledge, taught
by your Guru. And he’s above everything, one who
meditates upon him. Yes of course, he has to be
meditated upon. And those sinners are the enemy. That
world which we see in front of our eyes, and that what we
hear in this world, we think he may be everything, but
he’s inside and outside. It means he’s the seen and the
seer too. Please meditate upon him.
anantam avyayam kavigum samudre antan vishva
shambhuvan padmakōshaha pratīkashagum
hrudayam chāpya adhō mukham adhō nitya bitaha
te nābhyaha uparatishtantī jvālā mālā kulam bāthi
vishvasha anantam mahat saha tannagum
shilābhihi shilabhyāha akōsha sannibham tasyāntē
sushiragum suuksmam tasmin sarvam
pratishtitham

Narāyana’s personality is all-pervasive. It has no


destruction, and he’s all-knower. When we cross the
tormented, worldly ocean, we can visualize him. In the
human body, the spinal cord, below the neck, above our
navel, like a lotus, he will be there twelve inches. And the
entire creation comes out of it. And the lotus bud is
upside down and covered. That bud is covered by our
karmic pattern and we cannot realize it, because of our
past incarnations. At the edge of it, the entire creation
will be there. And there’s a small hole in it, that’s what’s
called as shushumna, where everything exists. That’s
why the Tantrics say that much about viloma, totally
opposite to what we do. That’s why so many creatures
exist even if you remove their neck head. Like a frog, it
cannot be killed easily.

tasya madhyē mahānagnihi vishvāchihī


vishvatomukhaha sō agra bhuk ibhajan tishtan
āhāram ajaraha kavihi tīryak ūrdhvam adhaha
shāyīr shayantaha tasya sāntata sastāpayati
svamdēhaha āpātha thalam mastakaha tasya
madhyē vahnishikā anīyordhva yavastitaha
This shushumna nādi is very effulgent, with so many fire
tongues, which can be all-pervasive. And that receives all
the energy we eat as the food. And distributes it onto
every limb. This fire cannot be quenched easily, and it is
knowledgeable. And its effulgent light will be projected
everywhere. From the bottom, the legs up to the head,
this effulgent energy is all-pervasive. And whatever we
feel as lust, greed, passion, hunger, all is because of that
only. In between this fire, there is another small fire there
which goes up to brahamarandra, the part there on the
top of the head.

nīlataha yadhamadhya stāt vidyutllēkhēva


bhasvarā nīvārashūkavat tanvī pītābhās tat
shanūpamā tasyashikāyā madhyē paramātmā
vyavyasthitahā sabrahma sashivaha saharihi
saindraha saha aksharaha paramasvarāt

This fire, which we talk, which reaches the sahasrāra, is


like the light in the cloud which is filled with water. Like
the edge of the paddy grains, it is very suble. And it is in
yellow color, in which the all-pervasive Lord resides. He’s
the creator, brahma. He’s the one called as Shiva, the
dissolver. He is the Vishnu, the nourisher. He’s the king of
Celestial Beings, with no destruction. He’s full of
knowledge. He’s effulgent forever. That’s why each
person contains him. Those who feel like they’re mere
mortals are fools, it has to be realized. Their potential is
to realize all this.

rutagam satyam parambrahmha purusham Krishna


pingalam ūrdhvarēkam virupāksham vishorūpāya
vai namo namaha
He’s rutam, (as explained in Ganapati Atharva Shīrsha as
all seasons rotating in a circle coming again and again).
This is unending, that’s why we call the creator as rutam,
because he exists as the time. He’s satyam, the Truth, as
past, present and future can always remain. That’s why
we call him as satyam too. Sometimes he appears in the
dark, black in color, when it is clouded. Then sometimes
he will have so many colors, especially dark black and red
too, because it contains too energies, male and female.
Sometimes he manifests onto this earth to bless his
disciples, his followers. And he has three eyes, one on the
forehead too, that’s why he’s called as virupāksha. It
means if anybody appears with three eyes, he’ll be called
as ugly. This is the same as in Greek mythology, the
Cyclops who has one eye. To him, everyone with two eyes
will be called as ugly. When we send this energy up to our
brahmarandra, the top of our head, then we will become
ūrdhvarēta, means we will be sustaining the energy. In
sex, men won’t be ejaculating the sperm, because we
lose the energy by ejaculating. To such energy, we salute
it. For women, the climax is also in the mind. And when
women have orgasm, the energy also moves to the
brahmarandra. Then progeny isn’t possible in yogis and
yoginis because the energy isn’t there in the reproductive
system to produce children. The same ecstasy will
happen to men and woman, this is why the head
becomes hot, and we can lose our hair. This happens in
all spiritual paths, as energy rises out of the lower
chakras into the higher chakras. This is why Maitreya and
I are having a hard time producing children. And also
from so much penance, we both had no desire to produce
children. Only because our Gurudev asked us to have
children and send a spiritual messiah to this earth, has
the desire for progeny been created in us. Maitreya’s
sperm is purified from so much penance. Since I haven’t
done as much penance as him, I’ve become weak and
sick, not being able to contain the sperm. And also this
explains why both of us, him at 50 and me at 33, have
never been pregnant even though we’ve both been
having sex for a long time. When yogis have gone above
all of their impressions, they won’t even be producing
sperm. And when yoginis energies rise, they won’t be
able to produce children. Only through penance, sādhana,
will this impression of reproduction go away. So celibacy
comes naturally through sādhana, it cannot be forced.
When our energies are able to meet will pregnancy occur.
When the energy reaches the brahmarandra and
sahasrāra is fully opened, we become Celestial Beings
and give up this body.

om nārāyanāya vidmahē vāsudēvaya dhīmahi


tanno vishnuhu prachodayāt

Here we are describing the Narāyana. We are trying to


fine the Narāyana and we are meditating upon the
Vasudēva. He who is the all pervasive Lord, such Vishnu
may prophel us towards good deeds.
HYMN TO VISHNU

VISHNU SŪKTAM

vishnor nukam viryāni pravōcham yaha vartivāni


vimamē rajāgumsi yo askabhā yaduttaragum
sadhastam vicharamānastre dhō rugāyaha vishni
raratamasi vishnuhu prashtamasī vishnū
shapnēsthrō vishnō sūryamasī vishnōr druamasī
vaishnavamasī vishnavētvā

Vishvatiti vishnuhu, it means that all-pervasive reality,


and his glory has been enumerated here. He created this
earth and the entire creation with the subtle elements.
Then he divided them, made the subtle worlds and
grossified them for this earth. He wanted to prevail
himself into it and with three feet he occupied everything.
In Hindu mythology, it is enumerated as his Vāmana
avatāra, the Vāmana incarnation, he who is very short.
He goes to the king Bali, who is so powerful, did a lot of
penance, occupied all the subtle worlds, and drove away
all the subtle beings. But he’s very dedicated to Vishnu,
the Almighty Lord. So it is a big problem for Vishnu, what
to do and what not to do, because Bali is very devoted to
Vishnu, but Devilish in his ways. Vishnu has so much
compassion for Bali and cannot punish him, and he has to
protect all the subtle beings and their virtue. So then
Vishnu came as a short, 7-year old naughty boy to Bali.
The king Bali is a good man who does a lot of charity. Bali
asked, “What do you want my boy? Whatever you want
you can have.”
The boy said, “Only 3 feet of land I need, nothing
else.”
Bali said, “Don’t be a fool, ask for riches, anything
you want. I occupied all the worlds, ask for anything,
stars, planets, everything.”
“I only want 3 feet of space. Please give it to me,”
the boy said.
Bali was so egoistic since he occupied all the worlds,
that he thought that he had everything. He thought, “All
this boy wants, is 3 feet of space?”
Then, Vāmana, the 7 year old boy, started growing
so fast. With one foot he occupied the earth, and with the
other foot, he occupied the universe. Then the boy tested
him, “Where should I put my third foot?”
The king Bali realized and said, “Put it on my head,
because it is egoistic, not recognizing you as the Almighty
Lord, Vishnu, whom I worship. Everything belongs to you,
only my ego belongs to me. So put your third foot on my
head so it can be nullified.”
Then Maitreya told me an experience he had about
this with an intellectual man. The man asked Maitreya, “If
Bali is already standing on the earth, and Vāmana has
already covered the entire earth with one foot, then how
can you say he put his foot on Bali’s head?”
Maitreya said, “My dear man, where are you
standing?”
“On the earth,” the man said.
“Where is the earth?” asked Maitreya.
“Earth is in the space,” the man said.
“Where is the space?” asked Maitreya.
“I don’t know,” the intellectual man answered.
“Space and time are concepts of the mind, that’s
what Einstein said. So you are standing on the earth, and
earth is in the space, and space is in your mind. So
answer me, where are you now?”
The man could not answer.
“This is a mystic language, my dear man. The rishis
of yore are not fools, they know everything. All these
anecdotes are only to indicate the absolute Truth. Don’t
try to delude yourself with your intellectual capacities.
When you are deeply sleeping and someone is sleeping
next to you, sometimes you may kick your foot around. In
sleep, you don’t know where it may go and it may hit the
person next to you. It may go on all night, and you don’t
know because you are in deep slumber, so time doesn’t
exist to you. When you are at peace, time moves very
fast, you don’t even notice it has passed. But to the
person getting kicked, this night lasts as if it is forever
because he is suffering from the kicks. When you are sad,
time seems to go on as if it forever, when really it is the
same. Time and space exist only in the mind, but the
egoistic head prevented Bali from understanding that
Vāmana, who is all-pervasive as time and space, is
everything.”
And another example came out between Maitreya
and myself. We sat facing each other, and he said, “I am
sitting facing east and west is behind me. And you are
facing me, so east is behind you and west is in front of
you. What is between you and me? The space. The space
is east for you and west for me. Space and time are
concepts of the mind.”
When Vishnu created the creation, why did he want
to occupy it, because he is always there? Still why did he
want to do it? It’s the man’s ego that creates all of these
problems, and he has to clear it off. So that is why he has
to come in person. In his creation, there really are no
problems, man creates it.
tadasya priyam abhipāto ashyām narōyatra dēva
yavō madhanti urukramashya nahi bandhurita
tavishuhu pade parame madhva utsaha

When he occupied all three worlds, from his third foot,


Bhagiradhi, the holy Ganges appeared. It was so beloved
to him, and it occupied all of this earth. So beautiful
waters they are, full of herbs to clear all these problems
created by the human beings. And they are very famous
in this universe. Those who want to attain the subtle
worlds, they want to take a dip in the holy Ganges.

tadat vishnus tadate viryāyā rugo nadhima ucharō


garishtāha yasho uhuhu trishu vikramanēshu
adikshianti buvanānivishvā parō matrayā tanuvā
rudhānā natē mahitvam anvashnuvanti ubhētē
vidma rajasī rutivyā vishnō dēvatvam paramasya
vitste vichakradmē prithivīm ēsha ētām
kshetrāya vishnur manoshē dashashyan
Druāsō asya kīrayō janāsaha urukshitigam sujanni
mācha kāra triri dēvaha pruthivīm ēsha ētām
vichakramē shatascharasam mahitvā
pravishnurastu tavasanta vīyān tēshadgum ashya
starivashya nāmaha

One who has come from the abode, jumped onto this
earth, like a lion, the Vāmana, who has taken the form of
the Trivikrama, all-pervasive Lord. One who has occupied
all these three worlds with the three feet has become
holy, and all has started worshipping him. He, that
effulgent Lord, we pray for him, the energy, and we
always serve his feet. We pray like this, oh Lord Vishnu.
You wanted to equalize this creation. You wanted to make
the balance in it. Oh Lord, Varada, varandadāti, one who
blesses us and one who fulfills our desires. One who is the
Lord of the riches, the Laksmi, what can we give him? As
men and women we think this is our dynasty, our
creation, and we try to possess it. What can you give to
him? This is the cause for our sorrow. So he has to put his
third foot on our head, the ego, because he wants to give
us happy and egoless pleasures.

atō dēva avantu nēyatō vishnur vichakrame


prithivyāha sapta dhāmabhī

May the Lord Vishnu, the Trivikrama, protect us with the


seven scales of the Vedic yore. How can he protect us?
The only way to come out of our sorrows is to chant
Vedas. It is only the way, and the Vedas fit only in the
scales. Constantly we have to chant them, brood over
them, and imbibe them, so we can come out of our
egoistic patterns.

idam vishnūr vichakramē trēdhā nidadhe padam


samūdham asya bhāgum surē

Those three feet occupied by Vishnu, has been pervaded


by him; each atom is filled with him.

trinī pada vichakramē vishnūr gōpā adābhyahā


tattō darmāni dārayan vishnū karmāni pashyata
tayatō vratāmi paspashē indrashya yujasch sakā

One who cannot be defeated by anybody, one who is the


protector of this universe, when he puts his feet on the
ego of the humankind, how can they refuse? In this way,
the Vishnu is controlling this universe. Otherwise, one day
this man’s ego will destroy the entire creation.
Indriyanām raja indraha, it means, our mind is Indra, the
Lord of all the senses, and that is the ego. When he
surrenders his head onto the feet of the Narāyana, the
Vishnu, he becomes his good friend, and no harm can be
created to this universe.

tad vishnuhu paramam padagam sadā pashyanti


sūrayahā divī vachaksurrātatam tat viprāsō
vipanyavō jāgravā sassa vindatē vishnōr etat
paramam padam

Those nitya sūras means the seers of the Truth into the
depth of knowledge. They can have the fully powerful
eyes. They can peep like seeing through the dark clouds
in the sky. They can see the all-pervasive Lord Vishnu. So
they remember it and all day will be chanting his glory.
Those who glorify him again and again everyday, they
can never commit any mistakes. When all Vedic hymns
are chanted by them daily, without any mistakes, they
become the great seers and will be remembered by the
next generations, and they will become happy.

Shānti Pātha Ha – Invoking The Peace

om sahanā vavatu saha nav bhunaktu saha vīryam


karavā vahai tejasvināvadhītamastu mā vidvi shā
vahai om shānti shānti shāntihi

By chanting this we are invoking peace. May the absolute


energy protect both of us, the Guru and the disciple. May
that Absolute Reality be given to the teacher to teach it.
May that absolute energy give the capacity to digest that
teaching to the disciple. May both of us be effulgent. May
we both enter into the Truth and become one with it. May
both of us never have vengeance, jealousy or ego
clashing. May that Absolute Reality, Omkara, protect us
from all the diseases, natural calamities, and enemies.
May it give us peace.
SYLLABLES WE OFFER AT THE FEET OF THE ALL-
PERVASIVE TRUTH

MANTRA PUSHPAM

om rājādhi rājāyā prasahyha sahinē namo vayam


vai shravanāya kurmahē same kāmāya mahyam
kameshvarō vai shravanō dadhātū kubērāya
vaishnavanāya maharajāya namah

That effulgent celestial being, he who is called as Kubēra,


takes away all the profits of the people. I prostrate at his
feet. And I pray him not to take away our profits. He, who
is the presiding deity of our desires, may fulfill our
desires. May he not deprive us by not fulfilling our
desires. And I salute him again and again.

om tad brahma tad vāyuhu om tadātma om tat


satyam om tat sarvam om tat puron namah tvam
yajñastvam vashat kārahā tvam indrastvam
agnistvam rudrastvam vishnustvam brahmatvam
prajapatihi

Om is Absolute Reality. That is wind. That is my soul. That


is absolute Truth. That is everything. That’s why I’m
prostrating to it. This om, the parambrama, the Absolute
Reality, to whom I prostrate because it is dwelling in
everyone’s heart. Oh, Absolute Reality, you are the fire
worship. It means that without any individual desire,
when we perform the fire worship for the sake of the
society; that is he. And you will be called as Vashat, the
mantric notation which gives us the energy. For mantra
gender, namah is a salutation in a male form, svāhā is an
oblation in the female form, vashat is in between the
sexes. If namah is male, and svaha is female, then vashat
is gay or a lesbian. Or if one is heterosexual, and the
other is homosexual, then vashat is bisexual. You are the
Indra, presiding deity of all Celestial Beings. You are the
Rudra, he who dissolves everything. You are the Brahma,
he who creates everything. And you are the Prajāpati, he
who rules everything.

tvam tat āpa āpo jyoti rasō amritam brahma bhuh


bhuvah suvarom

Oh, Almighty Lord, you are in the form of fire. Also you
are in the form of rasa, the taste which is beautiful, which
is very tasty. You are in the form of the nectar. You are
Absolute Reality. And you exist in the form of bhuhu,
earth, bhuvah and suvahah, all the subtle worlds. And
you are in the form of omkara.

yo apām pushpam bēda pushpavān prajavān


pashubhir bhavati chandramavā apām pushpam
pushpavān prajavān pashubhir bhavati ya evam
veda

Those people who can understand the lotus flower in its


own energy and effulgence, then they will get lots of
flowers. It means that they will get the children who can
be like lotus flowers. And they will attain all of those
animals which are considered the property at the time of
yore.

yo apā āyatanam vēdā āyatanavām bhavati agnirvā


apām āyatanam āyatanavān bhavati yō agnī
āyatanam veda āyatanavān bhavati āpovā agnir
āyatanam āyatanavān bhavati ya evam veda
That which is the base for the waters, one who knows
about it, he will know the abode. One, who knows about
the fire as the base for the water, then he becomes the
absolute, basic Truth for that. One who knows the water is
the base for the fire becomes the Absolute Reality. And he
will attain his abode. All the five elements of this nature
are not different and they cannot exist separately. One is
depending on the other. In coexistence they sustain each
other. There is fire in the oceans that really exist due to
high sulfur content, and it is called badabagni. And when
water is kept on the fire it becomes steam. When steam
is heated into clouds, it again becomes rainwater. And
again it becomes fire. It’s a natural phenomenon. Though
they appear totally different, they are one in the same.
That is the basic Truth that the rishis of the Vedas are
telling us.

yo apā mayatanam vēdā āyatanavān bhavati


vayurva apā mayatanam āyatanavān bhavati yō
rāyatanam vēdā āyatanavān bhavati āpō vai vayō
rāyatanam āyatanavān bhavati ya evam veda

That which is the base for the waters, he who knows


about it, will get his own base. He who knows that wind,
then he becomes the base for that. He will know that for
the water, the wind is the base. In a chemical
phenomenon, if there is no water, there is no wind. If
there is no wind, there can be no water. On every planet,
the rishis could see their interdependence. Nowadays, we
rely on the scientific and technological methods to find
water on other planets, but if there is wind somewhere,
there will be water. It may be frozen or in cloud form, but
it will be there. For those people who go to other planets,
the astronauts, what food are they going to take? They
will take only dehydrated food because gross food cannot
exist there. Once the astronauts leave the earth
atmosphere, they lose the elements of earth, water, fire
and wind. Only the void is left in space. So space travel,
which goes against natural laws, must be recreated in the
spaceships in order for the people to survive.

yo apāyatanam veda ayatanavan bhavati asovai


tapana mayatanam ayatanam bhavati yo mushya
tapata āyatanam veda āyatanavān bhavati apōva
amushya tapata āyatanam āyatanavān bhavati ya
evam veda

One who knows the base for the waters, attains his base.
One who knows that the Sungod is the cause for the
waters, he becomes the base for everything. He, who
knows that the base of the entire creation is the Sungod,
will become effulgent. The Sungod is the effulgent energy
that heats up the waters into steam, changes into clouds,
and comes down as rain. Those who know the power of
the Sungod in relation to water, knows the Truth.

yo apāyatanam veda āyatanavān bhavati chandra


māvā apa mayatanam āyatanavān bhavati yas
chandramasa āyatanam veda āyatanavān bhavati
apovai chandramasa āyatanam āyatanavān bhavati

One who knows what the base for these waters is, will
attain that Absolute Reality which is the base for his
growth. One who knows the Moongod as the cause for the
waters, he will attain the base. The water which is the
base for the Moongod, he who knows this knowledge,
attains the Absolute Reality. When the moon rises and the
rays reach the earth, it fertilizes the earth. This fertility
gives food to the people. And the human being is
contained primarily of water. That’s why with the moon
itself, he thinks, feels, works, and takes the food from the
earth. That’s why they say the moon is the base for the
water, which is very essential for the humankind.

yo apāyatanam veda āyatanavān bhavati


nakshatrāniva apa mayatanam āyatanavān bhavati
āpōva nakshatrānā āyatanam āyatanavān bhavati
ya evam veda

One who knows what the base of these waters is,


becomes effulgent because he knows the Truth now. And
he becomes the energetic force for that. Even for the
stars, he who knows that water is the base for them, he
becomes effulgent energy. Every star is a sun. Without
water, the star cannot exist. As each star is a sun in their
galaxy.

yo apāyatanam veda āyatanavān bhavati


parjanyovā apa mayatanam āyatanavān bhavati
yah parjanyashya āyatanam veda āyatanavān
bhavati āpovai parjanyashya āyatanam āyatanavān
bhavati ya evam veda

One who knows that the base is the water for everything,
then he will attain the base for himself. He who knows
that clouds are the base for the water, he will attain the
Absolute Reality. It is repeated again that he who knows
the Truth that clouds are the base for the water, he will
attain the Absolute Reality.
yo apāyatanam veda āyatanavān bhavati
sambatsarovā apa mayatanam āyatanavān bhavati
ya sambatsa rōyam sambatsarōya veda
āyatanavān bhavati āpovai sambatsara ayatanam
āyatanavān bhavati ya evam veda

He who knows that time is the base for the entire


creation, he knows the Truth. The year, the time
calculation becomes the base for the water itself. Then he
knows the Truth. He who knows that water is the base for
the time, he becomes the Absolute Reality. One’s
longevity is calculated per the amount of food and water
consumption. If one is pre-ordained to live out a certain
number of years, they are allotted a certain amount of
food and water. If one consumes their quota of food and
water prior to their planned lifespan, they die. If they
consume less than the allotment, they live longer.

yo apsu nāvam pratishtitam veda pratyēvatishtatī


jalā āpō pratishtitam veda ya evam veda

One who knows like he’s kept in a boat in the water, he


will know about the waters. When one is in a boat, he has
to flow with the water and work with it, or he may tip over
and drown.

Gurudevāya vidmahe parabrahmhāya dhimahi


tanno Nikheshvara prachodayat

We are trying to know the Gurudev, he who is all-


pervasive reality. To such great soul we salute. May he
propel us into good deeds.
om vedātmanāyan vidmahe hiranya garbhāya
dhimahi tanno brahma prachodayat

He who knows the heart of the Vedas, he will know the


Absolute Reality. He who kept all of these Vedas in his
belly, and he who is considered as hiranyagarbha, golden
belly, we are meditating upon him. Hiranyagarbha is the
creator, the presiding deity of the entire hiranyaloka, the
golden abode known as heaven. And he is the Lord of so-
called causal world. Those who cross the subtle worlds
will reach there. May he propel us towards the good
deeds.

om narāyanāya vidmahe vāsudevāya dhimahi


tanno vishnuhu prachodayat

We are trying to know the Narāyana, naram dadhāti iti,


he who gives the knowledge to us. He’s also called as
Vāsudeva, all-pervasive reality. Such Vishnu, may he
propel us into good deeds.

om vajranakāya vidmahe dīkshtra danstrāya


dhimahi tanno narasimha prachodayat

One who has the steel claws, and he who has the sharp
saber tooth, we are worshipping that half-lion and half-
man. May he propel us into good deeds.

om māhakarunāya vidmahe vakratundāya dhimahi


tanno dantihi prachodayat

We salute that Lord who has big ears, and we meditate


upon that crooked trunk Lord. May that Lord, he who has
one tusk, may he propel us into good deeds.
om sadāshivāya vidmahe sahasrakshāya dhimahi
tannah sambah prachodayat

We salute that Lord, he who gives auspiciousness to us.


We meditate upon that Lord who has 1000 eyes. May that
great Lord who is with the Mother Almighty propel us into
good deeds.

om bhaskarāya vidmahe mahadyutikarāya dhimahi


tanno adityah prachodayat

The Lord who is giving light to this universe, we are


meditating upon him. And we are trying to know his
effulgent energy, which is also called as I-ness. May such
Lord who is prior to this creation propel us into good
deeds.

om vaishvanarāya vidmahe lalīlāya dhimahi tanno


agnih prachodayat

That all-pervasive Lord, who is there in my belly, in the


form of the digestive system, one who dances in the form
of the flames, we are meditating upon him. May he propel
us into good deeds.

om katyayanāya vidmahe kanya kumāri dhimahi


tanno durgih prachodayat

We are trying to know the presiding deity of the skin. And


she, whoever remains as a virgin, we are meditating upon
her. May such Sungod, who makes us to cross all the
bondages, may she propel us into good deeds.
sahasraparama dēvi shatamūla shatankura
sarvagum haratume papum durvā dusvapnanāshini

We are trying to meditate upon the beautiful grass which


is called as durva. From each of circular layer of the bark,
it develops in thousands of branches. We worship it as a
way to multiply itself to have the progeny. May such grass
dispel our sins and also can dispel our nightmares.

kandāt kandāt prarohanti purushah purushah pari


ēvāno durve pratano sahasrēna shatēnacha

Again we are praising the durva grass, which can give us


the progeny. May that grass make us to grow out of that
gross world. May we become all-pervasive reality in the
subtle worlds.

yāshatēna pratanoshihi sahasrēna virohasi


tasyāntē devī ishtakē vidhēma havishāvayam

That Ishtika Dēvi, it means desire-fulfilling Sungod, may


she bless me to have 100 years of longevity. May I grow
and have progeny and disciples in thousands of ways. By
doing the fire worship we are inviting the Sungod.

ashvakrāntē vishnukrāntē vasundarā sirasā


daraishyāmi rakshasvamān padepade

This earth, which is filled with so many chariots and


horses, and also occupied by that great Lord who is called
as Vishnu, that mud we are putting onto our head. We are
sorry. We have to put our feet on you, Mother Earth.
Please forgive us.
bhumir dhēnur dharani lōkadharani udrutāsi
varahēna krishnēna shatabāhunā

Oh, Mother Earth, like a holy cow, you fulfill our desires.
Though you appear to be a small planet, but you have
provided us everything, food, wind, fire, water, etc. You
have been uplifted by the Vishnu in a form of a boar. A
boar is attached to the earth; that is why he has to take
that form to protect her.

murtikē hanamē pāpam yanmayā


dushkrutamkrutam murtikē brahmhadhatāsi
kasyapēna abhimantritā rutikē dehimē pushtim
tvai sarvam pratishtitam

Oh mud, may you remove all my sins. May you remove all
my bad deeds, and their effects. And you have been
created by Brahma, the creator, and so many rishis of the
yore as Kasyapa, they have used you and put their
energies of penance into you. The entire creation is
established in you, oh mud. May you give us the energy
and health.

murtikē pratishtatē sarvam tanmē nirnuda murtikē


tayahatēna vapēna gachāmi paramangatim

Everything is established in you, oh mud. So you may


remove my sins. So that I may attain the higher abodes.

īshānah sarvavidyānam īshvarah sarva bhutānam


brahmhadipatihi brahmhanō adipatihi brahmhā
shivomē astu sadāshivom
The Lord Rudra, he who is the presiding deity of all the
knowledge, who as created the creator himself, and also
he created the brahmhanas, those who lead the universe
with their knowledge. He also decides the fate of the
people. Such holy Lord, may give us the peace. May he
dwell in me forever.

adhaitham vishnavē charun nirvapati yagnovai


vishnuh yagna ēvantah pratatishtatī shotrajihotī
vishnave svāhāh yagnyāya svāhāh pratishtāyai
svāhēti

The fire worship itself is the Vishnu’s form. Only with his
blessings can it be established. What we offer in that fire
worship, cooked by the jiggery and rice, called charu, we
may offer it to the all-pervasive Lord of Vishnu, in the
form of fire. I’m sorry to say, who is doing this worship, is
the Vishnu himself. He’s not different from him.

paryaptyā anantarāyāya sarvastomō atiratra


uttama maharbhavati sarvasyaptyai sarvasya jityaī
sarvamēva tēna apnōtī sarvam jayatī

That all-pervasive Lord Vishnu who is praised by


Sarvastoma, means the mantras of Sāma Veda. Sāma
Veda is also known as Sāma Gana, which can be sung like
a song. And we do atiratra, means having the control
over our five senses and fasting, and trying to remain in
that all-pervasive reality, which is Vishnu. And not
sleeping even, we are meditating upon him. Such an
atiratra day itself is beautiful, and we happily do it to
attain all of our desires. May it bring us out of all of our
troubles. Such penance, in all the times and places, give
us the victory upon everything. Hereby we salute that
Vishnu.
HYMN TO FAITH

SHRADDHĀ SŪKTAM

Om shraddhāyagnih samidyatē sadhayā huyatē


havihi shraddhām bhagasyā murdhānī vachasā
vēdayāmasī

In fire worship, with the faith only, the fire becomes


effulgent. With faith only, we offer oblations onto it. The
faith is one of the heads of the God Almighty. May we
worship it with the Vedic hymns.

Priyam shraddhē dadatahā priyam shraddhē


didāsataha priyam bhōjēshū ejasvidam mama
puditam krudhī

Oh faith, fulfill the desires of one who is doing this fire


worship. Those who wanted to do this charity to this
society, please fulfill this desire. Those who are doing this
fire worship again and again, may their desires be
fulfilled.

Yathā dēvā asudēshū shraddhām ugrēshū chakrirē


ēvam bhōjēshū ejasva smākam uditham krudhī
When there was a battle between the demons and the
Celestial Beings, all the Celestial Beings could win over
the demons because of the faith. In the same way, those
who are doing the fire worship with this faith, may their
desires be fulfilled. And all those needs and desires which
are sprung from their heart to serve this society can also
be fulfilled.

Shraddhām dēvā yajamānā vayugōpā upāsatē


shraddhām hrydayā hūtyā shraddhayā vindatē
vasū

Those Celestial Beings, earthly beings and vāyugopas,


those who take only wind as their food and live their life,
and those serpents who are the great yogis who gave up
their bodily attachment and went into the depth of
pranayamic kriyas, breathing exercises. Those who inhale
and never exhale the wind, remain in deep meditation.
They will not need any gross food. All that has happened
because of their faith. The desire towards this faith in
your heart itself gives you that energy. With this faith
only, you can attain all the riches that you want.

Shraddhām prātirr havāmahē shraddhām madhyan


dinam pari shraddhām sūryasya nimnuchī
shraddhē shraddhā payēha naha
We worship this faith in the dawn and dusk, and midday.
Oh faith, may you enter into us and lead our life happily.

Explanation of the Faith

There is no difference between faith and


doubt. How will you have the faith unless you
won’t have the doubt, unless you ask questions? If
you will never have the doubt and don’t ask any
questions, you will never have the faith. If the
doubt has never risen in your heart, you will never
have the faith. Doubt is the servant of the faith.
He’s the protector. But you should never become a
fanatic. One who has blind faith, his faith is not
pure. In Sanskrit, blind faith is called
chakrikadosha. Blindness leads to fanaticism.
Without faith, all this bookwriting and
lecturegiving can make you a scholar, but you
cannot reach the Truth.
Like the Christians who say Jesus is the proof
because it is said by the Bible. They also say that
the Bible is the proof because it is said by Jesus. It
is a vicious cycle where no question can be
answered. Rishis of the Vedas allow for the
questioning and challenging, so faith can rise from
the questioning. Even Jesus told his disciples to
ask questions so they will all be answered.
Questioning is the base for every faith. Only when
all of your questions are answered, will you have
faith, where no doubt exists. Faith is not just
believing in something. Belief is different from
faith. Faith is beyond belief. Faith rises in one’s
heart by one who challenged everything, discussed
everything, and with them every doubt is cleared. I
cannot ask anyone to worship the Hindu deities,
the Christian cross, or the Almighty Allah unless all
their doubts are cleared.
Belief is related to the traditions, and faith is
related to your inner heart. Faith can only be
strong when you ask questions, go through it,
research it scientifically and go in-depth to attain
it. If you don’t ask questions, faith will not have
the purity. Faith always gives belief in that
particular thing which you wanted. It is like the
faith clears your eyes and becomes the good
medicine to see the Truth. The so-called doubt is
your servant and it will make you reach the faith.
Doubt rises first and will lead you towards faith.
Let you have lots of doubts, then finally the so-
called faith, the sun rises in your heart. Once that
sun rises, it will never set.
If you have reached some master in
spirituality, and you started to doubt them after
some time, then you never really had the faith,
only the belief. There once was a woman named
Sobha who started following me when I didn’t
drink, smoke, or dated a Western woman. She
believed I was a great man based on her
impressions. Then when I started doing all of these
things, she said, “If I would have known you were
doing all of these things at that time, I would have
never have come to you.” So she left me and has
fallen down the path because she never had any
faith, only beliefs.
The servant, who is the embodiment of doubt,
cannot come in the middle because he comes prior
to shraddhā, the faith. First, let you have all the
doubts. The great Guru who is not in fixations will
clear all of your doubts. He is like a rising sun.
Once he rises, you will not have any doubt. If you
reach him, after some time and you still have some
doubt, it means you never believed in him. But you
don’t have to believe in him blindly. The true faith
is not afraid of any doubt. Then you can challenge
the Guru whom you are worshipping. With this
doubt only, you can polish your sword of doubt.
Your faith can give you that energy and
knowledge. The so-called doubt which is a seed,
which can manifest the bush of faith, is not an
enemy towards you. Please try to understand this.
When you get the fertile land to sprout yourself as
a bush to your Gurudev, it is a gift. Finally you will
reach your Gurudev’s feet. Your doubts till now
protected you, in a way. Now they will make you
reach your Gurudev’s feet. Unless your doubts
have been answered properly, you can never reach
your teacher’s feet. It is natural that it happens.
That ego, which surrenders at his feet may
give you some more doubts. I know it, but
someday you have to surrender totally. There is no
other go. All of your doubts will be dispelled. Once
it happens, you’ll go into deep meditation, then
you’ll attain the Absolute Reality. So I say that all
your doubts will be dissolved in total surrender,
where it becomes the faith. Then your personality
or your individuality never exist. Then you will not
have any questions. You cannot ask any questions.
It is the happiness, and it is the Absolute Reality.
Then you will not have any questions at all. So-
called faith is a madness. Only a few happy people
can attain it. It is not easy. It is absolute
happiness, because this faith makes them to live in
a separate world which is beyond all this. Though
they may be living in this world, they are living in a
different world.
All these people without faith live in this world
in the five senses. They believe in only that which
exists in the form, where they look with their eyes,
they listen to that which is available to them, with
that touch they live, they taste what is there in
this world, and they will smell with their nose. And
they will be satisfied with it. They remain as stupid
beings on this earth. With this energy of faith, one
can come out of lust, greed, anger, passion, etc.
which is expressed through the five senses.
Their existence is like an ocean, but what you
taste with a teaspoon is something which is
limited. Can you taste this ocean with a spoon?
Can you gauge it? I’m sorry. Like these people,
those who cannot jump in and swim in the ocean,
they cannot jump in and swim in the ocean of
spirituality. Can you really understand what is
there in your spoon? You can never. I’m sorry
about it. Try to grow above it. You can never have
all the tsunamis and depressions of the ocean in
your spoon. Of course there is no difference
between the water in the ocean and your spoon,
but can you experience all that is happening in the
ocean in your spoon?
You have to understand it; you have to imbibe
it. If you don’t understand it, it means that you are
attached to your senses; that is why you are able
to experience something different from the Total
Reality. But when you want to attain the Absolute
Reality, you have to give up all this nonsense.
When you want to attain that silent reality which is
beyond your senses, you have to be silent. You
have to be very real in yourself, equipped in
yourself to jump into it. That’s why we say that the
faith is madness. Those who are intellectuals, they
think that what they know, what they have
grasped from all the senses, is true. It is
everything to them, and they will be satisfied with
that. That is why they never go after the Truth.
Even those people who feel that they have the
faith, they cannot immediately jump into the true
reality, because there is no life insurance for them.
Those who jump have no guarantee because they
may not come back. For them, every river becomes
an ocean. Only mad people can do it. Those who
have the faith, they can never think if they exist or
not, whether they come back or not.

Bhairavi’s Questions till the mind stops


Questioning:
Christians say that Jesus is the only son of
God. So why can’t I be the son of God? Is he the
only son of God?
Hindus do so many rituals and fire worship,
but they pollute this earth and throw so many
poisonous items on this planet. How can they have
the faith if they are blindly contradicting their
rituals? “The rituals are going nowhere.”
Can one reach the ultimate reality if all
questions are answered? “No, I cannot give any
guarantee for that. Because even if one is
intellectual and all questions are answered
intellectually, this may not bring the faith.”
And for those who are totally silent and never
verbally ask a question, can they reach the
ultimate reality through faith? “For these people,
there still will be inner questions that nature will
answer for them.”
So if someone just meditates by themselves
forever, can they reach the Truth? Does having a
Guru speed it up? “It will take thousands of lives
for this to happen. The Guru is the guide.”
So can Mother Nature be the sole Guru? “It can
be done, but can you tune in totally with the
Nature? No. That’s why I say the Guru’s guidance
is required. That’s why in Kathopanishad, the
rishis of yore say “surasya dhara nishita duratyaya
durgamasya pantāha munayō vadhanti,” it is like
walking upon the razor’s edge. The spiritual path
is like a sword; it is not easy, and you should be
very careful.”
All of these people from America who have
contacted me wanting Truth, are they also old
souls too? “Yes. They too were Indians. And they
had some connection with me in the past. It is the
play of our Gurudev to bring them back to me
through you.”
We’ve talked so much about the Christians and
their blind faith problems, what is the problem of
the Muslims and why are they causing so much
trouble on this planet? “They are fools. From their
attachment to their traditions, they are destroying
themselves. Their Holy Mecca will be annihilated
one day, as will the Vatican. I’ve already seen the
vision of it.”
Can someone be too detached that they don’t
care about anything? “That is the ultimate Truth.”
So before I die, must I have all of my questions
answered? “Yes, if a disciple doesn’t ask all the
questions and they don’t reach the Absolute
Reality, then the fault lies with them. They have
been suppressing their questions to be answered.
If a Guru is a fake, then also a disciple will not
reach the Absolute Reality, as they won’t be able
to answer their questions. In both ways, either the
disciple or the Guru will be at fault.”
“You must have the surrender, then you will
have the faith.” In regards to my Gurudev, “I don’t
believe in him, I have the faith in him. Also, as a
human I still have feelings towards him, not
emotions. So I cry in happiness for him. But
Truthfully, this too is also untrue, because even
that will go away.”
“This path of simplicity is the hardest path for
these people, as they have really complicated the
matter.”
I will give some examples of how simple faith is:
Everyday, your wife cooks food for you. How do
you know that she might have mixed some poison
in it? Can you eat it?
How can you drive towards your office? Some
of your enemies may put a bomb in your vehicle to
kill you. How can you live? So you have to have the
faith, or you cannot live. Without the faith, nobody
can exist.
You can reach those stars which you see
everyday in the sky, but unless you have the faith,
it can never happen.
If a peasant cannot believe in the rain, sun,
and the seeds to sprout, then how can he exist?
It’s impossible. A peasant pours seeds on his land
having the faith that it will come out, and he can
attain what he needs. If he won’t believe that, how
can he even do it? If he spends a few seeds into his
land thinking that it can be multiplied, how can he
know that they are going to grow? If he doesn’t
have the faith, how can he sow? A peasant will
have faith in the rain, then only will he sow the
seeds that the rain will shower upon it. If a
peasant does not have the faith in the sun, rain
and the land, how can he sow the seeds? So he has
to have the faith.
Today everyone sleeps and tomorrow they
have to see the rising sun. If they won’t believe in
it, how can they live? We light a lamp and after
some time the light may disappear. It happens, but
you have to believe that it is going to exist for
some time. So only the faith can allow us to live.
Without that, we cannot live. We cannot exist
without faith. If you light the lamp today, then you
must have the faith that tomorrow it will work. The
scientists say that the sun is going to disappear
like a lamp that it is lit. But still we feel that
tomorrow morning the sun is going to rise.
Faith is like a river, it can reach the ocean. That
is his abode. If the river thinks that he can never
reach the ocean, then how can he reach it? But if
he does have the faith, then he becomes one with
the ocean. That’s why we call faith the mad
people’s emotion. Those who have it, they only can
reach it. If you don’t have that faith, then your life
becomes a mad life.
When you breathe out, if you don’t faith, how
can you know that immediately you can breathe
in? Faith is required there too. Without faith, you
cannot even breathe.
You may get in an accident or be in a natural
calamity. Any second it may happen. But the faith
is still that you will come out alive.
How can you walk on the path knowing that a
vehicle can crush you?
How can you sleep on your bed because the
floor may fall out from under you?
How can you sleep under a fan because one
day it may fall on top of you?
If you don’t have the faith, how can you eat?
Will the food become digested? Will you take a
shit? We don’t know what is going to happen next.
We have to believe in the Truth.
And remember that saying, “One bird in the
hand is better than two in the bush.” It means that
which you have with you is better than that which
you see.
Some people say that only weaklings talk
about faith and belief. But it is not true. If you
have the faith, you have the energy. Then you can
work and you can attain everything. Those fools
who ask for the proof, they are rascals. Without
proof also we have to live because we are human
beings. You cannot ask for proof for everything.
For example, you take love. If somebody asks,
“Give me the proof about love.” Can you give the
proof about love? It is the inner heart feeling; it is
the experience.
Excerpt from Bhairavi’s Diary -
“Faith’s form is love. Faith’s partner is love.
The proof that faith exists is love, but faith really
has no proof at all. And how can you prove that
love exists? You can’t, because love is faith. Love
and faith are so intermingled that even the blind
can see. Not seeing from the eyes, but from the
heart. With faith, even the deaf can hear with their
hands. With faith, even the dumb can know from
the smells.
So how did I end up in this foreign land living
with this foreign man? They call me the foreigner,
the infiltrator, but actually I am the one who
seemingly stands alone. Foreign words, traditions,
and people, all this seems frightening to the one
with no faith. So many people could be plotting
against my death right in front of my face, and I
wouldn’t even know it because I don’t understand
the language. So many traditions could shut doors
in my face, but faith assures me that they aren’t
real. Faith brought me to this man who could
answer all my questions, till the questions are no
longer asked. Faith is the gift that when I gave up
all my money, I knew that I would survive. Faith
fulfills the promise that my desires will be no
more. Faith is the silence in the mind that occurs
when I no longer need any proof. Faith is simply
that when I go to sleep at night, tomorrow I will
wake up alive. Faith is such that even if you killed
me now, I would still be freed from all this
bondage. Faith is that I still exist, and there is no
other way. Faith is that even in this foreign land I
exist happily, and that anywhere is my home. Still
Maitreya threatens to kick me out of this home,
but I know that it won’t happen. That is my faith. I
eat foreign foods and I wear foreign clothes, but
Truth is, that I am not a foreigner at all. This is my
Motherland. That is my faith.”
You have to imbibe that faith which is not
known to you, which is totally dark for you. Faith
means that which we have not seen yet, and we
have to jump into it like jumping into a valley. It
requires guts. It’s not easy. Those intellectuals feel
that it is madness. They ask, “Without knowing,
how can you jump into it?” Those who think about
it can never jump. There are some parts in your
intellectuality called the known, unknown, and to
be known. It becomes the base for your five
senses. With that base only you will know or you
are going to know. But the Truth which is all-
pervasive cannot be known by the five senses. One
who is afraid that he cannot walk in the forest
unknowingly, without knowing the path, can they
be ready to attain this faith? No, it’s not possible.
But one who wants to attain it, has to jump into it.
There’s no other go.
In this modern society, everything should be
insured. But is it possible to have insurance for
everything? Even if it is insured, what are you
going to attain? Because after your death, your
children may get the insurance, not you. You have
to take responsibility for yourself to jump into it.
You look into the sky and stars and want to reach
them. Is it possible? Possible or not, with your
mind, you can fly. Whether you reach one day or
not, you will have the faith. Certainly the faith will
protect you. If one asks for the proof for
everything, they can never attain it.
Unless you accept a few things about this
nature, you can never have the proof. One may
ask, give me the proof of love, can they really
love? How can we prove it? It is a feeling, and that
is the proof in itself. If one says they want to go
into the analysis and knowledge of love, then it
cannot happen. In this world, in this way, love can
never exist. Only those people who have the faith
can jump into the ocean of love. That is the faith. It
requires a lot of energy.
Here’s an anecdote: A man took his 8-year old
son to the forest, and they were leisurely walking.
It was dusk, and the sun was setting beautifully.
The red sun was giving its rays through the trees
and its leaves. All of the birds were going to their
abodes. So many animals, like hares and deers,
were enjoying the beauty of the nature.
Everywhere they were jumping. Some bees were
going after the flowers. This is the effulgent
energy of the nature.
The father was in a hurry to cross over the
forest because in the night it is difficult for him to
stay in the forest. He walked hurriedly. The child
could not catch up with him, and he was
overwhelmed with the beauty of the nature. He
stayed for a while to watch the beautiful flowers
which were attracting the bees. His father lost him
and it got dark. They both searched for each other.
Finally, the son reached a hilltop, and the father
was calling him from below.
Father asked, “Where are you, my son?”
“I’m at the peak of the hill,” son replied.
“I’m on the bottom, but in the darkness, you
can’t see me. So jump, I love you, don’t worry I’ll
catch you. Otherwise, you have to remain there all
night in the cold. Some animal may eat you. Please
take the risk. Have faith in me. Jump!”
The son was arguing, saying, “If I fall down I’ll
have so many wounds in my body. Or I may die.”
But his father promised that he will take care
of him. “Just jump and I will catch you!”
Finally the son did have the guts, and he was
in the embrace of his father. So jumping into the
darkness of his father’s embrace is the faith. He
had to believe in him, and it did happen.
Faith is the madness. You may be in the desert,
but you will have the faith to see the greenery and
flowers. You may have the thirst, and not one drop
is available. But you must have the faith that you
will reach a fountain. In autumn, everywhere
leaves may be falling down. But you will always
feel for the spring season where everywhere,
greenery will be there. In Hindu philosophy, the
renunciates wear ochre robes. It is called as
vasanta color, color of spring. So in renunciation
itself, the beauty exists. He wore the ochre robe to
attain the Absolute Reality. Can he attain it? With
the faith, he does it. Tomorrow or day after
tomorrow, he feels he is going to attain the
Absolute Reality. With that faith, he wears the
ochre robes.
The so-called faith can speak about the fire in
the ashes. When fire turns wood to ash, it means
that the fire has almost died. But man will still be
searching for it. Even in his death, man will be
searching for the nectar. Please try to understand
that the only Truth is death. Because everyone has
to die someday. Some have died, and some are
going to die. That is an essential factor that cannot
be avoided. If you live in your faith and look
normally onto this life, then only death becomes
the essential reality. Everything other than that is
impermanent. Whoever is born, certainly will die.
Whatever he achieves or not, that cannot be
perfectly said, but death is unavoidable. And when
you lose the faith, death itself becomes a reality to
you. And you cannot face it. So many people
cannot live in faith. That’s why they commit
suicide. So what is the faith? Faith means you
being in a tsunami or a depression of the ocean in
a ship, but still you have the faith that the captain
of the ship will lead you to the shore. Faith means
he who talks about his destiny. You cannot drown
anybody who has the faith in the ocean. Because
even if he drowns, he will reach his destiny.
Another anecdote: In a ship there was a wife
and husband, and the ocean was in depression.
Everyone was afraid that they are going to die and
that this ship may drown. But one man was very
happy. He was sitting and smoking a cigarette. His
wife came up to him asked, “Why are you not
afraid? Everyone is shivering with fear. Are we not
going to die? We may not see our children again.”
He looked at her and brought out a pistol. He
pointed it to his wife and she laughed.
He said, “Why are you laughing?”
She said, “I know that you love me and you
can never kill me with a pistol. I believe in you.”
Immediately he put the pistol back. He said,
“In the same way, the depression is the pistol of
the Lord of the Ocean. With that faith, I live.”
Some people come to me with the faith with
Ramakrishna Paramahansa, Vivekananda, Jesus,
Mohammad, or Sai Baba, and they ask for
donations or charity in clothes, food or money.
They will get it, and they will say that they got it
from their belief in that person who is embodied. I
totally agree with them, because I identify with
them and I immediately give whatever I can. That
is the faith. They were right. They didn’t get it
from me. They got it from their faith towards that
particular personality. I am nobody to give it. I’m
just the medium, as I’m tuned in with that great
personality. Their faith makes them to get
everything.
Maybe the ship is in the depression of the
ocean, but that depression, that wave of the ocean
helps them, because they have the faith. For those
with the faith, the negativity of the dark moon will
be the positivity of the full moon. Those who have
turned their hearts toward the Almighty Lord, the
faith will have them. Those who wanted to travel
away from that Almighty Truth, they will search for
the logic. Those who wanted to travel towards the
Truth, they will travel in the boat of faith.
Everything can be proven with logic, but it cannot
take you towards the Truth. So many people accept
only that which is available with the logic. But
Truth is beyond the logic. In-depth is deeper than
logic. He is the energy of the logic too. And you
wanted to know the Truth with your logic, then you
are stupid. That’s why all this logic never accepts
the Absolute Truth which is beyond it, because it
can never reach it. All logic can be attained by
your intellect, but faith belongs to your heart, not
intellect. But people cannot easily understand it.
All of them only accept that which can be attained
by logic. But it cannot be attained by your logic.
Your so-called intellect can never accept it because
you can never attain it. What can you attain with
your intellectual capacities, and your logic? Some
pebbles, but you can never attain the love. What
you can attain with your intellect is useless. You
can never attain the diamonds. You can never
attain the love. All the name and fame you can
attain with your intellect, but you can never attain
love, happiness, music, beauty, and poetry.
Faith can never be attained by your intellectual
capacities. How much have you attained in your
life by your intellect? Better that you have never
attained all of that, because everything becomes
useless. If you can attain everything with your
intellectual capacities, where are you going
surrender your ego? You have to surrender
yourself somewhere. I’m sorry. It is true.
What is faith? Faith is that you are thirsty,
that’s why you can have the faith that some water
is there. What proof do you want other than your
own thirst? Thirst itself is the proof that
somewhere the water exists. You may not be able
to see where the water is. Nobody has informed
you where the water is. But still when you are
thirsty, you know that somewhere water is there.
When you’re hungry, you know that somewhere
food is there. Without food, how can you have the
hunger? Without the water, how can you have the
thirst? In the same way, when you have the thirst
and inquisitiveness towards the Truth, that the
Absolute Truth is there, and can you attain it?
Without that, you cannot have the inquisitiveness.
I cannot crave for that which doesn’t exist.
Faith can never search for that outside. Faith
searches inside. When it looks inside, you will
know that it exists. That’s why he searches for it.
When a child is born, he doesn’t know how to
breathe. Because when he was in his mother’s
belly, he breathed from the mother for nine
months. When he comes out, he has to learn it. It
takes time. The doctors, nurses and the mother
helped him to breathe. He starts weeping. If he
doesn’t start weeping, everyone gets sad. Because
he has to clear all that mucous out, then he starts
breathing. How does he know how to breathe?
With faith, it happens. Otherwise how can he know
it? Who taught him to breathe? That inner feeling
or desire makes him to breathe. That is faith. A
newborn baby is hungry, and he’ll be weeping.
He’ll want the mother’s breast. How does he know
it exists? But still it happens, and he craves for it,
searches for it and attains it. He doesn’t have to
be trained for it. Otherwise he will grow, attend
the kindergarten and then learn it. Till that time,
he may die. It means that newborn has the faith
that there is a mother, that her breasts are there
and contain the milk which will feed him. That is
the faith. He believes it. He surrenders towards it.
If one asks to give me the proof of the mother’s
breast, then only can I drink. Isn’t that stupidity?
The baby can never ask even about how much milk
is there in the mother’s milk. If you go on asking
questions, you can never know what the Truth is.
That’s why I say, if you have the faith towards the
Absolute Reality, you have everything. That is
faith.
In logic, first you ask the question, then it will
be answered. In faith, first is the experience, and
then proof comes. That is the only difference. I’m
blind. I ask for the vision of the Almighty God, but
how do you know that some effulgent energy
exists for you to have the visualization? You have
to believe, so that in your blindness you can have
that effulgent energy. With faith only can you
attain him, nothing else. In this world, the one who
has the faith has everything. And they are the
richest people. And those who don’t have it are
paupers. Who has this faith, they have Spring in
their hands. Their entire life will be in the spring
season.
Everyone will be born with faith, but after
some time they will be polluted with logic. Nobody
has to learn about the faith. But you have to learn
the logic which pollutes you. Do you want it? For
the logic, there are intellectual scriptures, but for
the faith, there is no scripture to describe it. The
Shraddhā Sūktam indicates about the faith, but
there is no explanation for it. There are no
universities to teach you about faith, but there are
a lot of universities to teach you about logic. You
brought the faith with you when you were born.
But you learned the logic to negate it. We forgot
about what we brought with us because of this
stupid logic. Please give up this logic. Open your
eyes. Yes, logic gives some satisfaction to your
intellectual capacity. But it can never make you
reach the Absolute Reality. Again, try to become a
small child. In your innocence, you’ll attain the
faith. In the door of faith, love enters, beauty
enters, and Truth enters. Even from the door, the
Almighty Lord enters. Please enter the door of
faith in your heart for everything. Hereby I salute
you and bless you to have it.

HYMN TO THE TIME

KĀLA SŪKTAM

Om kālō ashō vahati saptaūrashmih saharāksho


ajaro bhurirētāh tama rohandhī kavayō vipaschitas
tasya chakrā bhuvani vishvā
The seven rays, which are also called as the holding
reigns of the horses, time rides on the chariot. She has
1000 eyes. It means that she is in the form of the Sungod
who has seven horses. That is VIBGYOR the rainbow, the
colors violet, indigo, blue, green, yellow, orange, and red.
And she has 1000 eyes because time is not blind, she
observes every second. And time has no old age, because
she is always young. So powerful, she takes this creation
into the future. In all levels of existence, all creatures of
gross, subtle and causal must ride on her chariot. And
those intellectual, highly evolved rishis of the yore are
also riding on it.

Purnaha kumhō adikāla āhitastam vai pashyāmō


bahutānu santam sa imā vishvā bhuvanāni
pratchyang kālam tamāhuhu parame yō aman

This time, carries a big vessel on her head, which appears


in various ways to us. In every creature’s heart, there is
space. In that space, time exists. A vessel is considered
holy because it is complete in itself, round in itself. They
are rutus, seasons, so they are round in a circle. That’s
why they are indicated in this way.

Kālō amōm diva majanayat kāla imāha pruthivī


ruta kālē habhītam bhavyam chēshitam
havitishtatē
That space, which you see up to 7 kilometers from your
vision, and that earth, which is round so you cannot see
more than 8 kilometers. All that is created by the time,
that which is there in the presence and which can come
in the future. All that creation which is going to be.
Everything is there in time.

Kālā dāpahā sama bhavan kālāt brahmā tapō


dishaha kālē no dhetī suryahā kālēni vishatē
punahā

From time itself, water springs out. The creator and


penance, and all four sides, also springs from the time. In
time itself, sun rises and sets.

Kālō yagyam samai rayad devebhyo


bāgamakshitam kālē gandharvā apsarasah kālē
lōkāh pratishtitāh

The Celestial Beings who live upon the oblations of the


human beings in the fire worship, all that fire worship, is
created by the time. Gandharvas, the celestial singers,
apsaras, the celestial prostitutes, and all those existing
beings in all three periods of times, in all the planes, are
there only in time.
Kālē ayamangirā dēvō atharvā cha aditishtitaha
imam cha lōkam paramam cha lōkam punyams cha
lōkān vidrutish cha punyāh sarvān lōkān abiditya
brahmanā kālāh sa īyatē paramō nu dēvah om
shāntih shāntih shāntih

Celestial Beings called angirasa and advarya, are also


established in time. This plane of existence and effulgent
planes in the parts and divisions also exist in time. And
they are ruled by the time. But this time scale differs from
one to other. The creator himself is there in time. Without
time, he could not have created the creation. Ruling this
in time, he is taking care of this existence.

Laksmana – The Time

The Vishnu took the form of Rām in Time. In


Trēta yuga, Time incarnates as his teenage
younger brother, Laksmana. And he is considered
to be the incarnation of Ādisesha, one who
remained prior to the Time. Even for the God
Almighty to create this Creation, he needs Energy
and Time to create it. So for this creation, Energy
and Time is required. Even if there is Energy, there
may nobody available to use it. So the Creator and
User are required, and they must have the Energy
to use it. Like you may have the power in your
cables, but somebody must be there to turn on the
switch. It may require at least ½ a second to light
it. So Time is required too.
“Dire dire reymana dire sab kuch hoy māli
sinche saughadha rut āyo pallu hoy.”
In Hindi, it means slowly, slowly it will happen.
Maybe the Gardener is so powerful. He may sow
the seed of the mango bushes. He may pour pots
of water onto it, but it will take Time to be fertile.
So not only the Gardener is required, but the
Creator as well. He requires a lot of Energy to
create this Creation, and the Time for it to be
manifested.

We were talking about Laksmana, the Time,


the teenage younger brother of the Creator who
has 1000 heads. It means He is holding this
Creation with 1000 heads. 1000 is a metaphor that
they are uncountable. Sēsha means that He was
remaining prior to the Time. Already we have
discussed about it in Purusha Sūkta, the Hymn to
the Parama Purūsha, the Absolute Reality. Sēsha
means that which is left behind. So even after this
Creation ends, He remains. So the first step is the
Creator. The second step is the Time. The third
step is the Space. In that way, Creation manifests.
It means that we have to know that prior to the
Creation and posterior to the Creation, Time
remains. But people cannot see it. It is not that
easy. If we can look into the Time, so many of our
problems can be cleared.
We can see the Creation, but we cannot peep
into what is inherent in it. If we could, all of our
problems would be cleared. It is said by the epics
and myths of Hinduism that it was all water.
Ādisēsha, the thousand hooded serpent, was in the
water, and God Almighty was sleeping on it. Prior
to the Creation, God was there, but Creation still
had not happened. He was in deep slumber. But
Time was there. It never sleeps. Time is the one
which never sleeps, but it makes everyone to
sleep. That’s why in the Ramāyana, the Laksmana
never sleeps. He is totally awake, lifelong. This is
yoga nidra. Creating and dissolving happens daily.
When we sleep, we dissolve all of our relatives,
friends, etc. and again in the morning we create it.
Even all of our problems will also dissolve for some
Time. Not only that, our capacities too dissolve
when we sleep. A doctor, engineer, and artist may
sleep together. But all of their capacities dissolve
in their sleep. They are one in the same in sleep.
What happens to their capacities in the sleep?
Temporarily they dissolve. In a seed form they will
remain. And in the morning, they will return again.
So many people are afraid of death. Because
they feel that after death they may not remain, but
it is not true. When you wake up, meaning take
birth again or reincarnate, you can recreate
everything again. The Almighty God who Creates,
also is conditioned by the Time when He
incarnates. This Time itself creates fear in us that
we may not be there. When we have a desire to
get up at 4am to catch a train at 5am, we will be
woken up. What is that alarm that wakes you up?
That is Time.
The Rāmānayan is written by Tulsidas, written
in the dialect of Āvadhi. In it, Parashurāma, the
prior incarnation to Rām, comes to Janaka’s
courtroom where Rām breaks Rudra’s bow. Rām
was a great incarnation but He misused some of
his energies. One particular kshetriya, a king
named Sahasrabahu, also called as Kartavirya
Arjuna, killed his father when he was not there in
his abode. And Rām started taking revenge by
killing the entire kshetriya cult. He took 21 rounds
he took around the earth and killed so many
kshetriyas. If a particular person from a creed does
a misdeed, it does not mean the entire creed is to
be punished.
King Sahasrabahu is the devotee of Lord
Rudra. That’s why when he heard the sound of
Rudra’s bow breaking, he came there, looked at
Rāma and wanted to punish him. See,
Parashurāma’s Time has gone away. He tried to kill
Rāvana, but couldn’t. But still Parashurāma
wanted to continue punishing everyone, as per the
incarnation. If he was a perfect incarnation, he
could have killed Rāvana, but it did not happen. He
gave the reason that Rāvana was the bad one. But
Rāvana belonged to the Brahmana creed, the
highest creed. That’s why he didn’t kill him.
Though Rāvana belonged to the Brahmin creed, he
also was a kshetriya, the ruler of Lanka.
If Parashurāma gave the logic that Rāvana
belonged to the Brahmin creed, then why didn’t he
also kill the Vishvāmitra, who belonged to the the
kshetriya creed? Vishvāmitra left his kinghood,
took up the Brahmana creed and became a rishi.
Parashurāma didn’t kill him too. When 1000-
handed Arjuna became fire and was burning all of
the forests, Parashurāma became the flood and
quenched it. But in that river, floods are now
drowning so many people. So Rāma has to become
the barrier to it to prevent it. Parashurāma forgot
that his Time is over.
That’s why another incarnation had to come to
complete the work that He started. Even when the
Lord Almighty became an incarnation on the earth,
He still has to follow the Time. But Parashurāma
was egoistic and didn’t want to respect the Time.
That’s why Time’s incarnation, Laksmana, argued
with Him. Rāma was not afraid of Parashurāma. He
was meek. That’s why He respected and saluted
Him. But meanwhile, Laksmana entered in
between them.
Laksmana asked Parashurāma, “This (Rudra’s)
old bow, why are you attached to it so much?”
Parashurāma said, “Since it is old, when my
brother Rāma touched it, it broke.”
Laksmana said, “Don’t be attached to anything
or any people. When the Time is finished for all
things and people, I will take it away. Even though
it appears that my brother Rāma broke it. The
cause for it breaking was me. And when so many
kings attempted to join the thread to the bow,
nobody could do it.”
Rāma had to wait for the Time. When
Vishvāmitra told Him it was the Time to do it, He
did it. So Rāma followed the elders and the Time.
And when Rāma’s incarnation is supposed to go
away from the earth, first He has to send away
Laksmana from this earth. Then only did Rāma
move.
All of the cause of our sorrow is that we attach
to people or things and feel sorrow or sadness. We
suffer for our mental attitude by not following the
Time. It is said in Hindu scriptures that when Time
comes, the hair becomes gray. Especially near the
ears, it whispers in your ear that you have become
old, not to attach to your body or anything else on
this earth because you are going to go away. The
day that all of your teeth may fall down is Time
giving you another message not to eat hard foods
which you cannot digest. When the Time comes,
one may have diabetes. It is Time for you to give
up the sweets. When the Time comes, our eyesight
will be decreased. When Time comes and you walk
on the stairs, you will feel suffocated and cannot
breathe. Further when Time comes and you pant,
all these are the messages of Time, then it’s Time
for you to retire. If one won’t follow all of the
messages of Time, they will suffer. And for the
working and householding people, the message is
that one has to behave as an officer in their office,
and in the house, a responsible parent and spouse.
If they won’t follow that, Time punishes them. So
Time and Space, speaks on where to behave, how
to behave, and in what way you are supposed to
behave. If a person listens to it, then they can be
happy. One who never listens to the Time feels
that He is the doer, and goes through pain and
agony. When Time is finished with a man or a
thing, it disappears. One should understand it, or
they go through the agony.
And already we talked about Laksmana as a
serpent. A serpent never leaves any footprints and
it moves very fast. You have to follow it properly.
Time never leaves any impressions behind it. The
same serpent which is Time will bite you when
your Time is over. One who rises above Time
becomes Rudra himself. They becomes an
ornament around the neck. That’s why they are
the Rudra, one who wears the Time as an
ornament around their neck.
When Parashurāma entered into King Janaka’s
court, his first attention went to Rām, an
incarnation of beauty. Then his attention went to
the two pieces of Rudra’s bow that fell down on
the earth. That’s why He became angry. When you
pay attention to the Absolute Reality which is
complete, you will be happy. When you pay
attention to the ephemeral things which are
breaking, you will be sorrowful. We pay attention
to our ephemeral things such as lust, greed,
passion, etc., and we want to have them forever.
That’s why Laksmana challenges Parashurāma and
asks, “Why are you attached to that old bow?”
But Parashurāma could not realize that the
incarnation of Time was standing in front of him
and challenging him. He thought that He was a
naughty kid challenging him. That’s why he asked
the elders to remove that boy in front of him or he
would kill him. Again Laksmana challenged him
and said, “Why should I be removed from your
eyes? Why don’t you just close your eyes?”
That’s why Time says go away and close your
eyes, because Time is over. You cannot blame
anybody. When you close your eyes and meditate
deeply, then only can you understand the
messages of Time. Why can’t you change per your
Time? Why do you want the society to change per
your will and wishes? If the great Parashurāma
could not realize the power of Time, how can you
expect the regular human to? That is why the
human being suffers per the Time. But still
Parashurāma could not understand the Time.
He said, “Please show me the culprit who
broke Rudra’s bow, as he is my Guru. Or I will kill
everyone, all the kings that are gathered here!”
Then Rām comes in front of him and says, “He,
who broke the bow, maybe he was just a servant.
Let go of your anger and bless us because you are
a great one.” Though he was full of anger, Rām
was so meek in front of the people. Not only was
he meek in front of Parashurāma, but he was meek
in front of Vishvāmitra, the great rishi. Rām served
his feet because He has no ego, though He is the
incarnation of Lord Almighty himself. All of the
people worshipped him, and his wife, Lakshmi,
also serves him because he is so meek, because
he’s bound by Time. It is Time for him to be a
disciple, not the Lord’s Incarnation. He realizes it,
but Parashurāma can’t understand him. Now it is
Time for Parashurāma to go away. He who
understands the concept of this Time can be
happy.
Those parents who know it is Time for them to
retire and give up everything in their children’s
hand, they can be happy. Those politicians whose
Time it is to give up their throne must do it or they
will suffer.
One may ask, if intelligent Indian snake
charmers can hold the snake’s head and escape
from the bite, why can’t we do it too? The Time
serpent has 1000 heads. If you hold onto one, 999
will bite you.
Like the Ravanāsura who lived for thousands of
years, he was bitten by the serpent of the Time.
Everyone thinks that they can overpower the Time
and that they can escape it. To one who is born,
death is not inevitable to him. That’s why Time
always tries to teach lessons to everyone. It’s
bitter. Time appears to be very arrogant, but it’s
only the way to tame the people. That’s why in the
Rāmāyan epic, Laksmana appears to be arrogant
and fierce and threatens everybody.
Maybe you want to escape from your life by
watching a movie. But in two hours of Time, it
returns. Or you want to take alcohol or drugs to
slow down or speed up Time, when you come back,
Time returns. Some people want to live in wild
dreams, escaping from the real world, escaping
from the Time.
In the same Rāmāyan epic, Tulsidas shows two
characters, Vali and Sugriva, and they had
vengeance in between them. Sugriva wanted to
escape from Vali. Vali is the karmic pattern, and
everywhere Sugriva went, he was bitten by Vali.
Vali was so powerful that Rāma punished him.
Even the so-called Karmic Pattern is under the
vigilance of the Time. One day he has to give up
his body too. To escape from Vali, the karmic
pattern, Sugriva drank a lot of whisky. He went
with so many women and he was not faithful to
Rām who helped him come out of his karmic
pattern. That’s why Laksmana, the Time, came to
threaten him to his death. Does it mean that Time
is a bitter enemy to the humankind? Though he
threatens everyone, he always wants the goodness
of the humankind. So that’s why Laksmana let
Sugriva come to the feet of the Almighty Lord
Rām. Ravana sent two of his soldiers incognito to
Rām and Sugriva’s soldiers. Still they will be
pardoned by Laksmana, the Time, as they are just
servants of the king obeying the orders. And
Laksmana sent a message to Ravana. But arrogant
Ravana couldn’t listen to it. He said, “Surrender
yourself to Rām and give back his wife whom you
kidnapped.”
But Ravana never obeyed the Time.
A great king named Bhartuhari wrote a verse
about the Time like this:
There used to be a great kingdom. The king
was very handsome and full of knowledge. He had
the valor and good habits. He had so many
chariots, elephants, horses, and soldiers. And in
his treasure, there used to be so many diamonds.
His servants were like Celestial Beings. But one
day Time took it away. That Time which has
grumbled everything, I salute to it.
As a serpent, Time has 1000 hoods and 2000
eyes. Nobody can escape from his vision. His Lord,
who has incarnated as Rām, holds a bow. That is
the sunray, called as VIGBYOR, seen in the sky
when the sun rays pierce into the rainwater. It is
also called as a rainbow. When he holds the bow
and pierces it into the nature, all of the lands will
be fertile. When the peasants plows his earth, that
is called as Sita, the plowed land, who is Rām’s
wife. In a metaphorsis, Sita is born from the land.
That’s why Time, Laksmana, is the younger brother
of Rām. That big vessel which he bears on his head
is the Absolute Reality, the Rām.
Time always wanted to make you alert and
aware of your life. Foolishly if you can’t
understand that, it’s not his fault. Even the
Creator is bound to this Time. In a metaphor, it is
said that the Creator has four heads, representing
the four sides east, west, north and south. He was
worshipped by the demons and asked for the boon
to not die, “Even one day I have to die. I can
control the Space, but not the Time. In Time, only
can I do the Creation.” Because first comes Time,
then the Space.