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Bhavani Ashtakam By Adi shankaracharya May 4, 2006

Posted by pinaki in Spiritual Study.
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Adi Sankaracharya’s Bhavani Ashtakam (translated by Mr. P.R Ramachander)

Na thatho, na matha, na bandur na datha, Na puthro, na puthri , na bruthyo , na bartha, Na jayaa na Vidhya, na Vruthir mamaiva, Gathisthwam, Gathisthwam Thwam ekaa Bhavani.

Neither the mother nor the father, Neither the relation nor the friend, Neither the son nor the daughter, Neither the servant nor the husband, Neither the wife nor the knowledge, And neither my sole occupation, Are my refuges that I can depend, Oh, Bhavani, So you are my refuge and my only refuge, Bhavani.

Bhavabdhava pare , Maha dhukha Bheeru, Papaatha prakami , pralobhi pramatha, Kam samsara pasa prabadha sadaham, Gathisthwam, Gathisthwam thwam ekaa Bhavani.

I am in this ocean of birth and death, I am a coward, who dare not face sorrow, I am filled with lust and sin, I am filled with greed and desire, And tied I am, by the this useless life that I lead, So you are my refuge and my only refuge, Bhavani.

Na Janaami Dhanam, Na cha dhyana yogam, Na janami thathram, na cha sthothra manthram, Na janami poojam, na cha nyasa yogam, Gathisthwam, Gathisthwam thwam ekaa Bhavani

Neither do I know how to give, Nor do I know how to meditate, Neither do I know Tantra, Nor do I know stanzas of prayer, Neither do I know how to worship, Nor do I know the art of yoga, So you are my refuge and my only refuge, Bhavani

Na janami Punyam, Na janami theertham, Na janami mukthim, layam vaa kadachit, Na janami bhakthim, vrutham vaapi maatha, Gathisthwam, Gathisthwam, thwam ekaa Bhavani.

Know I not how to be righteous, Know I not the way to the places sacred, Know I not methods of salvation, Know I not how to merge my mind with God, Know I not the art of devotion, Know I not how to practice austerities, Oh, mother, So you are my refuge and my only refuge, Bhavani

Kukarmi, kusangi, kubudhi, kudhasa, Kulachara heena, kadhachara leena, Kudrushti, kuvakya prabandha, sadaham, Gathisthwam, Gathisthwam, thwam ekaa Bhavani.

I Perform bad actions, I Keep company of bad ones, Think bad and sinful thoughts, Serve Bad masters, Belong to a bad family, Immersed I am in sinful acts, I See with bad intentions, I Write collection of bad words, Always and always, So you are my refuge and my only refuge, Bhavani.

Prajesam, Ramesam, Mahesam, Suresam, Dhinesam, Nisidheswaram vaa kadachit, Na janami chanyath sadaham saranye, Gathisthwam, Gathisthwam thwam ekaa Bhavani

Neither Do I know the creator, Nor the Lord of Lakshmi, Neither do I know the lord of all, Nor do I know the lord of devas, Neither do I know the God who makes the day, Nor the God who rules at night, Neither do I know any other Gods, Oh, Goddess to whom I bow always, So you are my refuge and my only refuge, Bhavani

Vivadhe, Vishadhe, pramadhe, pravase, Jale cha anale parvathe shatru madhye, Aranye, saranye sada maam prapahi, Gathisthwam, Gathisthwam, thwam ekaa Bhavani.

While I am in a heated argument, While I am immersed in sorrow, While I am suffering an accident, While I am travelling far off, While I am in water or fire, While I am on the top of a mountain, While I am surrounded by enemies, And while I am in a deep forest, Oh Goddess, I always bow before thee, So you are my refuge and my only refuge, Bhavani

Anadho, dharidro, jara roga yuktho, Maha Ksheena dheena, sada jaadya vakthra, Vipathou pravishta, pranshata sadhaham, Gathisthwam, Gathisthwam, thwam ekaa Bhavani.

While being an orphan, While being extremely poor, While affected by disease of old age, While I am terribly tired, While I am in a pitiable state, While I am being swallowed by problems, And While I suffer serious dangers, I always bow before thee, So you are my refuge and only refuge, Bhavani

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Adi shankaracharya’s Composition sung by Swami vivekananda May 3, 2006

Posted by pinaki in Spiritual Study.
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1.Pratah smarami hridi samsphura ta twam Satchitsukham paramahansa gatim turiyam Yat swapna jagara sushupta mavaiti nityam Tad brahma nishkalamaham na cha bhuta sanghaha.

In the morning as I meet the dawn, I remember that my heart contains the God, the Beloved, who has not yet been defined and described. I remember that it is He who vibrates within my heart, enables me to breathe, to talk, to listen, to move. When I am thus aware, that it is He who lives and moves within me, then the three phases of consciousness, jagrat, swapna, sushupti : wakefulness, dreaming, and profound sleep, they are transcended into turiya, the fourth dimension, which is behind the wakefulness, the dream-consciousness, and the sleep-consciousness. When I thus remember, that the underlying current behind the wakefulness, the dream, and the sleep-consciousness is He, who lives and moves within me, then that awareness gives me sat chit sukham, the flavor of the truth, the reality, and the bliss that is the nature, the basic primary nature of life. Sat chit sukham. When I am always thus aware of the real nature of life, then I arrive at paramahansagatim turiyam. I arrive at a state of being that has been called by the ancient wise Indians “Paramahansa”, a swan that swims through the waters of duality. That is how a sanyasi is called a paramahansa, one who lives in the renunciation of that austere awareness that it is not he who lives, as separate from the universe, but that he is only an expression of the universal.. The state of paramahansa is the state where a person is aware that he is not a conglomeration of sense organs and only the five elements, but he is the nishkala Brahman, the supreme Brahman, the divinity, who has taken the dense form of a mind and a physical body.

(2) Pratara bhajami manaso vachasam agamyam Vacho vibhanti nikhila yadanugrahena Ya neti neti vachanaih nirgama avochu Tamdeva devam ajam achyutam ahuragryam

But my mind, when I am awake, needs some work to do. It cannot remain without movement. So I give it a job. “Pratara bhajami manaso” – by the mind – “vachasam agamyam” – by the mind I move. On the frontiers of the mind I give the mind a job to explore that which lies beyond its own frontiers, that which is not accessible to the word, to the speech, as well as to the mind. My mind asks me, “How shall I do it?” And I ask the mind to travel back, through the word, to the source of the word, the sound, and find out how the sound is born. I ask my mind to travel with the breath, to go inside: with the breath to travel. That is the only way you can find out how the sound is born, because breath and sound are woven together. All speech and all sound is a blessing of that unspoken, unstruck sound. And unless one discovers the source from which all sound is born, one shall never set oneself free from the power of the word, that intoxicates and distorts the mind; that intoxicates the mind and sweeps it off its balance. All the Upanishads and the Vedas have been searching for that source of sound. That source of breath. They arrived only at two words: na iti, na iti: it is “not this”, it is “not this.” So even the Vedas arrive at the point where nothing can describe and define. The source can only be experienced, the source can only be perceived and understood, but never defined and described. That is how the mind becomes silent. Not because I ask it, but while it is searching for the source of its own activity it takes a dive deep into silence, where the mind becomes the no-mind, where the knowing becomes the not-knowing. Then I understand that silence is the only speech through which life speaks, and I feel blessed when I am in that silence.

(3) Pratarnamami tamasah param arkavarnam Purnam sanatana padam purushottamakhyam Yasminnidam jagadashesham ashesamurtau Rajjuam bhujangama iva pratibhatitam vai.

But then comes the body. It wants to do something. To worship, to admire, to adore. So I give it a job. I ask my body to bow down before the light of the earth, the sun, who dispels darkness from all the corners of the earth. And I ask my body to expose itself to that darkness dispelling sun – ask it to find out how that sun enters into the body through the doors of the eyes, and through the pores of all the veins and nerves, every pore of my being. I want my body to find out which are the avenues through which the light is received. And when the body says, “It is the eyes through which the light enters,” I say, “Find out how the eyes can see the light. Is the light outside the eyes, or is it inside?” With the help of the mind, the body travels inward, to find out the source of the light. And it discovers that it is not a blind person who can receive the light from outside. He who has an eye can receive the light. So that which receives the light is greater than the light seen from outside. So I arrive at the source of light within me. And the awareness of that light dispels the illusion – the illusion and the fear that a man experiences when he see “rajo bhujangama” : when he see a rope in the darkness and he mistakes that for a snake, a cobra. I had mistaken the rope of duality for the snake and cobra of misery and sorrow. But the light dispels the darkness and I see that the duality is only a rope that cannot bind me in any way unless I bind myself with it. That light is the purushottam, that is sanatana – eternal. Purnam – that is perfect. The perfect eternity. The God divine. That is really my nature. I had mistaken the tensions of duality to be me, but then the light dispels all the darkness, and I get rooted back into the ajam, the aychutam – that which can never be swept off its feet. Ajam – that which was never born, and can never die. I am that.

This is the prayer composed by Shankaracharya, the majestic exponent of the philosophy of non-dualism, vedanta or advait. This was sung by Vivekananda very often, and it is really on this prayer that Vivekananda’s “Song of Sanyasin” is based, where he sings, in great ecstasy: They know not truth who dream such vacant dreams As father, mother, children wife and friend – The sexless Self, whose father, whose mother is he? The self is All in All, None else exists, and thou art that, Sanyasin bold, say ‘Om Tat Sat Om’. Where seekest thou that freedom? This world nor that can give you. Thine only is the hand, that holds the rope that drags thee on. Then cease lament, let go thy hold! Sanyasin bold! Say ‘Om Tat Sat Om!’

Adi Shankaracharya Ode to divine mother May 3, 2006

Posted by pinaki in Spiritual Study.
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1. Na mantram no yantram tadapi cha na jaane stuti maho Na chaawaanam dhyaanam tapi cha na jaane stuti kataha Na jaane mudraaste tadapi cha na jaane wilapanam Param jaane maatastwa danusharanam klesha haranam

I don’t know how to recite Your mantra, how to worship You with yantra, Nor do I know how to welcome you or meditate upon you. I don’t know how to pray to you or how to do Your mudra. Nor do I know how to open my heart to you and tell you of my suffering. But this I know, Oh MA! That to take refuge in you will destroy all my sorrow.

2. Widheragyaa nena dravina virahe naa lasatayaa Vidheyaa shakya twaa tawa charana yoryaa chyuti rabhoot Tadetat kshantavyam janani sakalo dhaa rini shiwe Kuputro jaayetaa kwachidapi kumaataa na bhawati

Because of my ignorance, poverty and sloth, I have not been able to worship Your feet. But Oh Mother! gracious Deliverer of all, All this should be forgiven, For a bad son may sometimes be born, But a bad mother, never…

3. Pritivyaam putraaste janani bahawa santi saralaah Param tesham madhye virala tara loham tawa sutah Madheeyo yam tyaagah samuchitamidam no tawa shiwe Kuputro jaayeta kwachidapi kumaataa na bhawati

Oh MA! You have so many worthy sons on earth But I am a worthless, Yet it isn’t right that You should abandon me For a bad son may sometimes be born in this world But a bad mother, never…

4. Jaggan maatar maata stawa charana sewa na rachitaa Na waa datam dewi dravina mapi bhooya stawa mayaa Tatapi twam sneham mayi niroopamam yatpra kurushe Kuputro jaayeta kwachi dapi kumaataa na bhawati

Oh Ma! Mother of the World. I have not worshipped Your feet Nor have I given wealth to You Yet the love and affection You bestow on me is without compare. For a bad son may sometimes be born in this world, But a bad mother, never…

5. Na mokshasya kanksha bhawa wibhawa waancha pichana me Na wigyaanaa peksha shashi mukhi sukhechaa pi na poonah Atastwaam sanyaache janani jananam yaatu mama wai Mridaanee Rudraanee Shiwaa Shiwaa Bhawaanee ti japatah

I have no desire for liberation Nor do I desire wealth or knowledge. Oh Moon-Faced One! I don’t even wish to be happy. But I beg only this of You, That my whole life may pass in the singing of these words: Mridaani, Rudraani, Shivaa, Shivaa, Bhavaani. [Names of the Goddess]