Veda Sooktas

Nikhila Tantras

Vedic Hymns (Transliteration and Translation in English)

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Nikhila Tantras

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Vedic Hymns (Transliteration and Translation in English)

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Table of Contents INTRODUCTION BY MAITREYA AND BHAIRAVI

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108 NAMES TO PARAMAGURU SRI SACHIDĀNANDA SWAMI WORSHIP OF GURU, THE TEACHER, WITH LAMPS

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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

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HYMN TO MEDHA, THE GODDESS OF KNOWLEDGE

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BHAVANOPANISHAD, THE INNER WORSHIP OF SRI CHAKRA

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HYMN TO PURŪSHA, THE ABSOLUTE FORMLESS ENERGY, FROM THE KRISHNA YAJUR VEDA ..................................... ..........................14 HYMN TO NARĀYANA, THE SUSTAINER

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HYMN TO VISHNU, THE ALL-PERVASIVE REALITY

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

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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 tvamēva tvamēva tvamēva

māta cha pitā tvamēva banduscha sakhā tvamēva vidya dravinām 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 siddhāshramo siddhāshramo siddhāshramo

aiyam aiyam aiyam aiyam

devātva rūpam ātma svarūpam siddhāshram o 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 wellbeing. 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 tvam tvam tvam tvam

vāngmayastvam chinmayah ānandamayastvam brahmamayah sacchidānandāt advitiyōsi pratyaksham brahmāsi 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 allpervasive 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 ādityāt ādityāt ādityāt ādityāt ādityāt ādityāt

vāyur jāyatē bhūmir jāyatē āpo jāyantē jyōtir jāyatē vyoma dishō jāyantē dēva jāyantē 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 allpervasive 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 allpervasive 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 allpervasive, 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 allknower, 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, allpervasive 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 noVeda, 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 selfeffulgent, 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 9syllable 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 mē 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 mē sūktam cha mē sukrutam cha mē vittam cha mē vēdyam cha mē bhūtam cha mē bhavishhyachcha mē 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 mē 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 mē annam cha mē akshutishchha mē vrīhayashcha mē yavāshcha mē māshāshcha mē tilāshcha mē mudgāshcha mē khalvāshcha mē gōdhūmāshcha mē masurāshcha mē priyamgavashcha mē anavashcha mē 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 mē 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 mē grāvānashcha mē svaravashcha ma uparavāshcha mē 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 mē 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 mē trivatsā cha mē tūryavāt cha mē tūryauhī cha mē pashhtavāchha mē pashhtauhī cha ma ukshā cha mē 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 mē 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 vasthram

anānda

shakti

spuranam

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 and waking meditating personality. feet.

cross all those 3 states, that is sleep, dream state, and finally you will reach turiya, the state. Then you will forget your own That itself is namaskara, salutations at her

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 dhyānam

padukam

visarjanam

paripurna

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

us with the protect us? is to chant only in the brood over out of our

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 ALLPERVASIVE 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 allpervasive 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 socalled 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 halfman. 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 socalled 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. Socalled 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 allpervasive 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 1000handed 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.