Tuesday, September 27, 2011

Gorakh Bodh


The Gorakhbodh 
The original source (now extinct): http://www.hubcom.com/tantric/gorakh.htm

Gorakh -- O Lord (Svami), you are the Master Teacher (Satguru Gosain), and I am but a disciple: may I put a question, which you would kindly reply to and resent not? To start with, what ideal (lacch) should the disciple put before him? Do tell me for you are the true Teacher.
Macchendra: Let the unattached (awadhu, avadhuta) live at the monastery (hat) or be on the road, resting in the shadow of the trees; he should renounce desire, cruelty, greed, delusion, and the illusion of Samsar (Kama, Krodha, Lobha, Moha and Samsar ki Maya); he should hold converse (gosht) with himself and contemplate the Endless (Ananta); he should sleep little and eat little. In the beginning the disciple should live thus. Thus speaks Macchendra. [2]

Gorakh: What should he see, what contemplate, and what treat as the essence (sar); with what should he shave his head and with the knowledge of what should he try to cross (the ocean of Samsar)?
Macchendra: He should see himself, contemplate the Endless (Ananta), and fix upon Reality as the essence; he should shave his head with (or after receiving) the word of the teacher (Guru ka Shabda), and should cross over with the aid of Divine knowledge (Brahma Gyana). [4]

Gorakh: What is the teaching (upadesh) of the Guru's order or doctrine (Ades)? Where does the void (Sunya) reside? Who is the Guru of the word (Shabda)?
Macchendra: The most wonderful (anupam) is the teaching of the Guru (Ades); the void (Sunya) resides within us and Realisation (parcha or parichaya) is the Guru of the word (shabda). [6]

Monday, September 26, 2011

Amanaska Yoga 2

Amanaska Yoga Sanskrit Marathi

Gurudeva Gorakshanath Krit Amanaska Yoga-Marathi

Yoga Bija

Encoded by Yoga Nath
Yoga Bija Sanskrit Only

Sunday, September 25, 2011

Shiva Yoga Darpana

Shiva Yoga Darpana

The name of this work means ‘The Reflection (or mirror) of Shiva Yoga’. The work is short, consisting only from 26 verses; it seems that the author of the manuscript has made it for the daily reference purposes, by selecting only that which appeared to him as the most essential knowledge. There are at least few verses similar to that of HYP, and some other works, probably the work was written as the compilation or summary from few different scriptures. There is no traditional salutation to the Deity in the beginning of the work, and the mention of the author’s name at its end is also absent.

bhruvormadhye śivasthānaṁ manastatra vilīyate |
jñātarvya tad padaṁ divyaṁ tatra kalo na vidyate  SYS|| 1 ||

SYS 1.1 In the middle of eyebrows, there is the seat of Shiva, where the mind should be absorbed. This marvelous state, which is beyond of the effects of time has to be known (trough own experience).

sūryacandramasormadhye mudrāṁ dadyācca khecarīm |
nirrālmbe mahāśūnye brahmacakraṁ vyavasthitam  SYS || 2 ||

SYS 1.2 From the performance of the khechri mudra in between of Surya and Chandra, one experiences the support less space (the Great Nonexistence) and becomes established in the Brahma Chakra.

lakṣaikalagne manasi hymanaskaṁ prajāyate |
amanaske tu sañjāte svarupaṁ samprajāyate SYS || 26 ||

SYS 1.26 The mind should be directed towards the only one aim, which is the establishment of the mind in the unmani state (cessation of the mind). When this condition has been attained, one experiences one’s own true form (svarupa samprajāyate).

Viveka Martanda

Viveka Martanda
(Itrans encoding by Yoga Nath)

Viveka Mārtaṇḍa is recognized as an important book of the Natha Tradition, describing the practices of the Natha yogis. Word mārtaṇḍa can be translated as both, ‘Sun’ or as ‘of different authors’, and word viveka means wisdom, therefore name of the book can be translated either as ‘the Sun of Wisdom’ or either as ‘The collection of the wisdom of the various authors’.
The numerous verses of Viveka Mārtaṇḍa are virtually identical with the verses of GS, and there exist some verses adopted from HYP and Bhagavat Gita. There are also numerous from the second part of Gorakha Paddhati; some researchers are support view that it is Viveka Martanda, which borrows from Gorakha Paddhati and not otherwise. In this light, it appears as more possible that the name of the book can be translated rather as ‘the collection of wisdom of different authors’.

॥ विवेक मार्तण्ड॥
|| viveka mārtaṇḍa ||

श्री गुरुं परमानन्दं वन्दे स्वानन्द विग्रहम्।
यस्य संनिध्य मात्रेण चिदानन्दायते तनुः॥१॥
śrī guruṁ paramānandaṁ vande svānanda vigraham |
yasya saṁnidhya mātreṇa cidānandāyate tanuḥ ||1||

अन्तर् निश्चलितात्म दीप कलिका स्वाधार बन्धादिभिः
यो योगी युग कल्प काल कलनात् त्वं जजेगीयते।
ज्ञानामोद महोदधिः समभवद् यत्रादिनाथः स्वयं
व्यक्ताव्यक्त गुणाधिकं तम् अनिशं श्री मीननाथं भजे॥२॥
antar niścalitātma dīpa kalikā svādhāra bandhādibhiḥ
yo yogī yuga kalpa kāla kalanāt tvaṁ jajegīyate |
jñānāmoda mahodadhiḥ samabhavad yatrādināthaḥ svayaṁ
vyaktāvyakta guṇādhikaṁ tam aniśaṁ śrī mīnanāthaṁ bhaje ||2||

नमस्कृत्य गुरुं भक्त्या गोरक्षो ज्ञानम् उत्तमम्।
अभीष्टं योगिनां ब्रूते परमानन्द कारकम्॥३॥
namaskṛtya guruṁ bhaktyā gorakṣo jñānam uttamam |
abhīṣṭaṁ yogināṁ brūte paramānanda kārakam ||3||

Monday, September 19, 2011




'Mani jītai jagu jītu’ 
"Who has conquered the own mind, he has conquered the world"

(Guru Nanak Japuji Sahib 28)

If... 
The composition by Rudyard Kipling


If you can keep your head when all about you
Are losing theirs and blaming it on you,
If you can trust yourself when all men doubt you,
But make allowance for their doubting too;

If you can wait and not be tired by waiting,
Or being lied about, don't deal in lies,
Or being hated, don't give way to hating,
And yet don't look too good, nor talk too wise:

If you can dream - and not make dreams your master;
If you can think - and not make thoughts your aim;
If you can meet with Triumph and Disaster
And treat those two impostors just the same;

If you can bear to hear the truth you've spoken
Twisted by knaves to make a trap for fools,
Or watch the things you gave your life to broken,
And stoop and build 'em up with wornout tools:

If you can make one heap of all your winnings
And risk it on one turn of pitch-and-toss,
And lose, and start again at your beginnings
And never breathe a word about your loss;

If you can force your heart and nerve and sinew
To serve your turn long after they are gone,
And so hold on when there is nothing in you
Except the Will which says to them: 'Hold on!'

If you can talk with crowds and keep your virtue,
Or walk with kings - nor lose the common touch,
If neither foes nor loving friends can hurt you,
If all men count with you, but none too much;

If you can fill the unforgiving minute
With sixty seconds' worth of distance run -
Yours is the Earth and everything that's in it,
And - which is more - you'll be a Man my son!

Wednesday, September 7, 2011

Goraksha Shataka Yoga Tarangini Tika-2

Yoga Tarangini Tika on Goraksha Shataka, Part 2

source

This is the commentary (tika) on Goraksha Shataka known as Yoga Tarangini. Becouse the original text which more resembles Goraksha Paddhati then Goraksha Shataka is quite huge, I have divided it into two parts.
Origin: CN 4927 in Sayaji Gaekwad Library of the Benares Hindu University. This is actually a copy of MS. No. IX F. 48. of the Adyar Library, Adyar, Madras. Copied by Narayan Swami Shastri, 24/1/1930. Some variants from the Briggs edition have been noted.


॥ श्रीः॥
|| śrīḥ ||

गोरक्ष-शतके
gorakṣa-śatake

॥ द्वितीय-शतकम्॥
|| dvitīya-śatakam ||

श्री-गणेशाय नमः।
śrī-gaṇeśāya namaḥ |

महेशं रमेशं दिनेशं गणेशं
परेशीं गिरीशां गुरु-ज्ञान-मूर्तिम्।
झषेन्द्रादि-सिद्धान् मुनीन् काश्यपादीन्
पुरीः सत्य-गङ्गादि-तीर्थानि नौमि॥
maheśaṁ rameśaṁ dineśaṁ gaṇeśaṁ
pareśīṁ girīśāṁ guru-jñāna-mūrtim |
jhaṣendrādi-siddhān munīn kāśyapādīn
purīḥ satya-gaṅgādi-tīrthāni naumi ||

इत्थं शुद्ध-नाडी-गणः साधित-यम-नियमासनाङ्ग-त्रतयोज्रात-षट्-चक्र-षोडश-धारादि-परिचित-नाडी-जातत्-सञ्चारी वायु-गणो योगी चन्द्र-तारद्य्-अनुकूले सुमुहूर्ते गुरु-गणेशादि-पूजन-पूर्वक-मङ्गल-पाठ-स्वस्ति-वाचनादिकं कारयित्वा श्री-गुरुम् आरध्य तद्-अनुज्ञया प्राणायामं कुर्याद् इति प्राणायामम् एकविंशति-श्लोकैः प्रपञ्चयति
itthaṁ śuddha-nāḍī-gaṇaḥ sādhita-yama-niyamāsanāṅga-tratayojrāta-ṣaṭ-cakra-ṣoḍaśa-dhārādi-paricita-nāḍī-jātat-sañcārī vāyu-gaṇo yogī candra-tārady-anukūle sumuhūrte guru-gaṇeśādi-pūjana-pūrvaka-maṅgala-pāṭha-svasti-vācanādikaṁ kārayitvā śrī-gurum āradhya tad-anujñayā prāṇāyāmaṁ kuryād iti prāṇāyāmam ekaviṁśati-ślokaiḥ prapañcayati

प्राणो देहे स्थितो वायुर् अपानस्य निरोधनात्॥
एक-श्वसन-मात्रेणोद्घाटयेद् गगने गतिम्॥१॥
prāṇo dehe sthito vāyur apānasya nirodhanāt ||
eka-śvasana-mātreṇodghāṭayed gagane gatim ||1||

प्राण इति। प्राणो नाम देहे स्थितः शरीरान्तर्-वर्ती वायुः अपानस्य मूलाधार-वर्तिनो अपान-वायोर् निरोधनाद् ऊर्ध्वम् उत्थापनात् एक-श्वस-मात्रेण एकेन श्वासोच्छ्वास-रूप-व्यापारेण गगने सुषुम्नान्तर्-गत-चिद्-आकाशे गतिम् उद्घाटयेत्। कुण्डलिनी-रुद्ध-सुषुम्ना-मुखम् उद्घाट्य गगने गतिं प्रापयेद् इत्य् अर्थः। एतच् च सति प्राणायामाभ्यासे कुंभकावस्थायां संभवति॥१॥
prāṇa iti | prāṇo nāma dehe sthitaḥ śarīrāntar-vartī vāyuḥ apānasya mūlādhāra-vartino apāna-vāyor nirodhanād ūrdhvam utthāpanāt eka-śvasa-mātreṇa ekena śvāsocchvāsa-rūpa-vyāpāreṇa gagane suṣumnāntar-gata-cid-ākāśe gatim udghāṭayet | kuṇḍalinī-ruddha-suṣumnā-mukham udghāṭya gagane gatiṁ prāpayed ity arthaḥ | etac ca sati prāṇāyāmābhyāse kuṁbhakāvasthāyāṁ saṁbhavati ||1||

इदानीं पूर्व-सूचित-प्राणायामस्य भेदान् आदौ दर्शयति-
idānīṁ pūrva-sūcita-prāṇāyāmasya bhedān ādau darśayati-

Goraksha Shataka Yoga Tarangini Tika-1

Yoga Tarangini Tika on Goraksha Shataka, Part 1`
source



This is the commentary (tika) on Goraksha Shataka known as Yoga Tarangini. Becouse the original text which more resembles Goraksha Paddhati then Goraksha Shataka is quite huge, I have divided it into two parts.
Origin: CN 4927 in Sayaji Gaekwad Library of the Benares Hindu University. This is actually a copy of MS. No. IX F. 48. of the Adyar Library, Adyar, Madras. Copied by Narayan Swami Shastri, 24/1/1930. Some variants from the Briggs edition have been noted.


श्रीः
śrīḥ

॥ श्रीगणेशाय नमः॥
|| śrīgaṇeśāya namaḥ ||

॥ गोरक्ष-शतकम्॥
|| gorakṣa-śatakam ||

श्री-शंभुं श्री-गुरुं सूर्यं हेरम्बं जगद्-ईश्वरीम्।
प्रणम्य शतक-व्याख्यां कुर्मो योग-तरङ्गिणीम्॥
śrī-śaṁbhuṁ śrī-guruṁ sūryaṁ herambaṁ jagad-īśvarīm |
praṇamya śataka-vyākhyāṁ kurmo yoga-taraṅgiṇīm ||

अत्र योगस्य प्रकरणम् आरभमाणो भगवान् गोरक्षः श्री-गुरु-पादाभिवन्दनात्मकं मङ्गलं शिष्य-शिक्षायै निबध्नाति अर्थाद् विषय-प्रयोजने च सूचयति
atra yogasya prakaraṇam ārabhamāṇo bhagavān gorakṣaḥ śrī-guru-pādābhivandanātmakaṁ maṅgalaṁ śiṣya-śikṣāyai nibadhnāti arthād viṣaya-prayojane ca sūcayati

श्री-गुरुं परमानन्दं वन्दे स्वानन्द-विग्रहम्।
यस्य सान्निध्य-मात्रेण चिदानन्दायते तनुः॥१॥
śrī-guruṁ paramānandaṁ vande svānanda-vigraham |
yasya sānnidhya-mātreṇa cidānandāyate tanuḥ ||1||

अहं गोरक्षः तं श्री-गुरुं श्रीमांश् चासौ गुरुश् च श्री-गुरुः परिपप्रच्छमानानाम् आत्म-तत्त्वावबोधन-शक्ति-युक्तः तं वन्दे अभिवादये।
ahaṁ gorakṣaḥ taṁ śrī-guruṁ śrīmāṁś cāsau guruś ca śrī-guruḥ paripapracchamānānām ātma-tattvāvabodhana-śakti-yuktaḥ taṁ vande abhivādaye |

ननु कोसौ गुरुः यस्याभिवादनं मङ्गल-प्रदम्  इत्य् आकाङ्क्षायाम् आहकथं-भूतं श्री-गुरुं  परमानन्दं परमश् चासाव् आनन्दश् च परमानन्दः निरतिशयानन्द-रूपः परमात्मा तं अनेन श्री-गुरोः ब्रह्म-रूपत्वं दर्शितम्।
nanu kosau guruḥ yasyābhivādanaṁ maṅgala-pradam  ity ākāṅkṣāyām āhakathaṁ-bhūtaṁ śrī-guruṁ  paramānandaṁ paramaś cāsāv ānandaś ca paramānandaḥ niratiśayānanda-rūpaḥ paramātmā taṁ anena śrī-guroḥ brahma-rūpatvaṁ darśitam|

ननु ब्रह्मणि शरीरेन्द्रिय-सम्बन्धायोग्यतया गुरौ च तत्-सम्बन्ध-योग्यतया तयोर् भेदोपलब्धेः स्फुरत्वात् कथम् अभेदः प्रतिपाद्यते  तत्राहपुनः कथं-भूतं श्री-गुरुं  स्वानन्द-विग्रहं स्वेषाम् आत्मीयानाम् आनन्दः स्वानन्दः स्वानन्दाय विग्रहो देहो यस्य स स्वानन्द-विग्रहः।
nanu brahmaṇi śarīrendriya-sambandhāyogyatayā gurau ca tat-sambandha-yogyatayā tayor bhedopalabdheḥ sphuratvāt katham abhedaḥ pratipādyate  tatrāhapunaḥ kathaṁ-bhūtaṁ śrī-guruṁ  svānanda-vigrahaṁ sveṣām ātmīyānām ānandaḥ svānandaḥ svānandāya vigraho deho yasya sa svānanda-vigrahaḥ |

प्रत्यग्-आत्मा तं अनेन भक्तानुकम्पया स्वीकृत-शरीरस्य श्री-गुरोः ब्रह्मत्वं निर्विवादम् इति भेदस्य काल्पनिकतया प्रत्य-गात्मतायापेक्षिकत्वं चाभिहितम् तद्-अभिवादनस्य फलं उत्तरार्धेन दर्शयतियस्येति। यस्य श्री-गुरोः सान्निध्य-मात्रेण शिष्यः तनुः कर्म-भूतं जडम् अपीति भावः। चिदानन्दायते चिदानन्दम् इव करोति। किम् उत चिरम् उपासनेनात्मानं चिदानन्दं न कुर्यात् अपि तु कुर्याद् एवेत्य् अर्थः। तम् अत्र स्वानन्द-विग्रहं परमानन्दम् इति पद-द्वय-सामानाधिकरण्येन जीव-ब्रह्मणोर् एकत्व-लक्षणे विषयः चिदानन्दायते तनुर् इति निरतिशयानन्द-प्राप्ति-रूपं प्रयोजनं च सूचितम्॥१॥
pratyag-ātmā taṁ anena bhaktānukampayā svīkṛta-śarīrasya śrī-guroḥ brahmatvaṁ nirvivādam iti bhedasya kālpanikatayā pratya-gātmatāyāpekṣikatvaṁ cābhihitam tad-abhivādanasya phalaṁ uttarārdhena darśayatiyasyeti | yasya śrī-guroḥ sānnidhya-mātreṇa śiṣyaḥ tanuḥ karma-bhūtaṁ jaḍam apīti bhāvaḥ | cidānandāyate cidānandam iva karoti | kim uta ciram upāsanenātmānaṁ cidānandaṁ na kuryāt api tu kuryād evety arthaḥ | tam atra svānanda-vigrahaṁ paramānandam iti pada-dvaya-sāmānādhikaraṇyena jīva-brahmaṇor ekatva-lakṣaṇe viṣayaḥ cidānandāyate tanur iti niratiśayānanda-prāpti-rūpaṁ prayojanaṁ ca sūcitam ||1||

संप्रति पूर्व-सूचित-विषय-प्रयोजन-प्रेक्षावत्-प्रत्ययाय योगाङ्गैः संपादित-प्रयोजनं मीननाथं नमस्कुर्वत् प्रयोजनस्य सुलभतां दर्शयति
saṁprati pūrva-sūcita-viṣaya-prayojana-prekṣāvat-pratyayāya yogāṅgaiḥ saṁpādita-prayojanaṁ mīnanāthaṁ namaskurvat prayojanasya sulabhatāṁ darśayati

Sunday, September 4, 2011

Shiva Samhita

Shiva Samhita English 
sourse: internet

Chapter I

1. The Jnana [Gnosis] alone is eternal; it is without beginning or end; there exists no other real substance. Diversities which we see in the world are results of sense-conditions; when the latter cease, then this Jnana alone, and nothing else, remains.

2-3. I, Ishvara, the lover of my devotees, and Giver of spiritual emancipation to all creatures, thus declare the science of (the exposition of Yoga). In it are discarded all those doctrines of disputants, which lead to false knowledge. It is for the spiritual disenthralment of persons whose minds are undistracted and fully turned towards Me. Differences of opinion.

4. Some praise truth, others purification and asceticism; some praise forgiveness, others equality and sincerity.

5. Some praise alms-giving, others laud sacrifices made in honor of one's ancestors; some praise action, others think dispassion  to be the best.

6. Some wise persons praise the performance of the duties of the householder; other authorities hold up fire-sacrifice etc., as the highest.

7. Some praise Mantra Yoga, others the frequenting of places of pilgrimage. Thus are the ways which people declare emancipation.

Vajrayana 84 Mahasiddhas resourses

84 Great Siddhas in accordance with the Vajrayana Tradition

from the website Himalayan Art.

Links:

84 Siddhas pictures Eighty-four Mahasiddha of the Abhayadatta System based on the depictions documented by Jonang Taranata (1575-1635) as commissioned and painted as murals in the Ganden Puntsogling Monastery, Tibet.
84 Mahasiddhas (Tibet House, India)
Indian Adept: Jalandhara
Lhukang Temple (East Wall, Siddhas)
Collection of The Metropolitan Museum of Art
Indian Adept (siddha) and others.

Wednesday, August 31, 2011

Nirvan Samadh


Nirvan Samadh 


निर्वाण समाध॥
nirvāṇ samādh||

ॐ गुरु जी सतगुरु खोजो मन कर चंगा इस विधि रहना उत्तम संगा।
सहजे संगम आवे हाथ श्री गुरु उवाच निर्वाण समाध॥
om guru jī sataguru khojo man kara cangā isa vidhi rahanā uttam sangā|
sahaje saṁgam āve hātha śrī guru uvāca nirvāṇ samādh||

ॐ गुरु जी कंचन काया ज्ञान रतन सतगुरु खोजो लाख यतन।
हस्ती मनु राखो डाट श्री गुरु उवाच निर्वाण समाध॥
om guru jī kancana kāyā jñāna ratana sataguru khojo lākh yatan|
hastī manuā rākho ḍāṭa śrī guru uvāca nirvāṇ samādh||

ॐ  गुरु जी बोलन चालन बहु जंजाला गुरु वचनी-वचनी योग रसाला।
नियम धर्म दो राखो पास श्री गुरु उवाच निर्वाण समाध॥
om  guru jī bolan cālan bahu janjālā guru vacanī-vacanī yog rasālā|
niyama dharma do rākho pās śrī guru uvāca nirvāṇ samādh||

ॐ गुरु जी निरे निरंतर सिद्धों का वासा इच्छा भोजन परम निवासा।
काम क्रोध अहंकार निवार श्री गुरु उवाच निर्वाण समाध॥
om guru jī nire niraṁtar siddhoṁ kā vāsā icchā bhojana param nivāsā|
kāma krodha ahaṁkār nivāra śrī guru uvāca nirvāṇ samādh||

ॐ गुरु जी पहिले छोड़ो वाद विवाद पीछे  छोड़ो जिभ्या का स्वाद।
त्यागो हर्ष और विषाद श्री गुरु उवाच निर्वाण समाध॥
om guru jī pahile choṛo vāda vivāda pīche  choṛo jibhyā kā svād|
tyāgo harṣ aur viṣād śrī guru uvāca nirvāṇ samādh||

ॐ गुरु जी आलस निद्रा छींक जंभा तृष्णा डायन बन जग को खा।
आकुल व्याकुल बहु जंजाल श्री गुरु उवाच निर्वाण समाध॥
om guru jī ālas nidrā chīṁka jaṁbhāī tṛṣṇā ḍāyana bana jaga ko khāī|
ākul vyākul bahu janjāl śrī guru uvāca nirvāṇ samādh||

ॐ गुरु जी आलस तोड़ो निद्रा छोड़ो गुरु चरण में इच्छा जोड़ो।
जिह्वा इंद्री राखो डाट श्री गुरु उवाच निर्वाण समाध॥
om guru jī ālas toṛo nidrā choṛo guru caraṇ me icchā joṛo|
jihvā iṁdrī rākho ḍāṭa śrī guru uvāca nirvāṇ samādh||

ॐ गुरु जी योग दामोदर भगवा करो ज्योतिनाथ का दर्शन करो।
जत सत दो राखो पास श्री गुरु उवाच निर्वाण समाध॥
om guru jī yoga dāmodar bhagavā karo jyotināth kā darśan karo|
jat sat do rākho pās śrī guru uvāca nirvāṇ samādh||

ॐ गुरु जी अगम अगोचर कंठीबंध द्वादस वायु खेले चौसठ फंद।
अगम पुजारी खांडे की धार श्री गुरु उवाच निर्वाण समाध॥
om guru jī agam agocar kanṭhībandha dvādasa vāyu khele causaṭh phanda|
agam pujārī khānḍe kī dhāra śrī guru uvāca nirvāṇ samādh||

ॐ गुरु जी डेरे डूंगरे चढ़ नहीं मारना राजे द्वारे पर पग नहीं धरना
छोड़ो राजा रंग की आस श्री गुरु उवाच निर्वाण समाध॥
om guru jī ḍere ḍūṁgare caṛha nahīṁ māranā rāje dvāre para paga nahīṁ dharanā
choṛo rājā raṁga kī āsa śrī guru uvāca nirvāṇ samādh||

ॐ  गुरु जी जड़ी बूटी की बहु विस्तारा परम जोत का अंत न पारा।
जड़ी बूटी से कारज सरे वैद्य धवंतरी काहे को मरे॥
om  guru jī jaṛī būṭī kī bahu vistārā param jota kā ant na pārā|
jaṛī būṭī se kāraj sare vaidya dhavantarī kāhe ko mare||

जड़ी बूटी सोचो मत को पहले रांड वैद्य की हो।
जड़ी बूटी वैद्यों की आस श्री गुरु उवाच निर्वाण समाध॥
jaṛī būṭī soco mat koī pahale rāṁḍa vaidya kī hoī|
jaṛī būṭī vaidyoṁ kī āsa śrī guru uvāca nirvāṇ samādh||

ॐ गुरु जी वेद शास्त्र को बहु विस्तारा परम जोत का अंत न पारा।
पढ़े-लिखे से अमर होय ब्रह्मा परले काहे को होय।
वेद शास्त्र ब्राह्मणों की आस श्री गुरु उवाच निर्वाण समाध॥
om guru jī ved śāstr ko bahu vistārā param jota kā ant na pārā|
paṛhe-likhe se amara hoya brahmā parale kāhe ko hoya|
veda śāstra brāhmaṇo kī āsa śrī guru uvāca nirvāṇ samādh||

ॐ गुरु जी कनक कामनी दोनों त्यागो अन्न भिक्षा पांच घर मांगो।
छोड़ो माया मोह की आस श्री गुरु उवाच निर्वाण समाध॥
om guru jī kanak kāmanī dono tyāgo anna bhikṣā pānca ghar māngo|
choṛo māyā moha kī āsa śrī guru uvāca nirvāṇ samādh||

ॐ गुरु जी सोने चांदी का बहु विस्तारा परम जोत का अंत न पारा।
सोना चांदी से कारज सरे भूपति चक्रवर्ती राजे राज काहे को तजे।
सोना चांदी जगत की आस श्री गुरु उवाच निर्वाण समाध॥
om guru jī sone cāndī kā bahu vistārā param jota kā aṁta na pārā|
sonā cāndī se kāraj sare bhūpati cakravartī rāje rāja kāhe ko taje|
sonā cāndī jagat kī āsa śrī guru uvāca nirvāṇ samādh||

ॐ गुरु जी ज्योति रूप एक ओंकारा सतगुरु खोजो होवे निस्तारा।
गुरु वचनों के रहना पास श्री गुरु उवाच निर्वाण समाध॥
om guru jī jyoti rūpa ek oṁkārā sataguru khojo hove nistārā|
guru vacano ke rahanā pās śrī guru uvāca nirvāṇ samādh||

ॐ गुरु जी गगनमंडल में गुरु जी का वासा जहां पर हंसा करे निवासा।
पांच तत्त्व ले रमना साथ श्री गुरु उवाच निर्वाण समाध॥
om guru jī gaganamanḍala me guru jī kā vāsā jahā par haṁsā kare nivāsā|
pānca tattv le ramanā sāth śrī guru uvāca nirvāṇ samādh||

ॐ गुरु जी उड़ान योगी मृड़ान काया मरे न योगी धरे न औतार।
सत्य सत्य भाषंते श्री शंभु जती गुरु गोरक्ष नाथ निर्वाण समाध॥
om guru jī uṛān yogī mṛdān kāyā mare na yogī dhare na autāra|
satya satya bhākhante śrī śaṁbhu jatī guru gorakṣ nāth nirvāṇ samādh||

नाथ जी गुरु जी आदेश आदेश आदेश
nāth jī guru jī ādeś ādeś ādeś

Saturday, August 27, 2011

Four Thoughts of Vajrayana

Four Thoughts 
source

There are four basic thoughts that give a lasting meaning to our life. The first thing that we appreciate is our very rare and marvelous chance to be able to meet with enlightened teachings, and to be able to work with and learn from them. All beings want happiness and want to avoid suffering. Even an ant will crawl very far to avoid being killed, and human beings will go to all lengths in order to feel good. So, meeting with teachings that bring lasting happiness is very important.

After this, we understand we will not always have this chance. Whatever was born, will die, whatever came together will fall apart, and whatever appeared will disappear. Our time is limited. It is certain that our lives will end, but we do not know when. So recognizing that we have this chance now and actually wanting to use it is also something extremely valuable.

The third thing we understand is that the world is really a matrix of causes and effects and that our present actions, words and thoughts will become our future. Whether we realise it or not, everything we do, say or think leaves impressions both inside ourselves and outside in the world. These impressions will later return to us. Negative impressions especially will manifest as suffering or unpleasant situations in the future unless we use meditations that dissolve them.

Finally, we recognise the fact that there is no alternative to using the teachings. Enlightenment is highest joy. There is nothing more fulfilling and total than this state of oneness with all things, all times, all beings, and all directions. Also, how will we benefit others if confused and suffering ourselves?

So considering these four factors gives the basis for buddhist practice and meditation. In contrast, however, if we cling to our ordinary values we cannot avoid suffering. If we keep thinking »I am my body« and »These things are mine«, old age, sickness, death and loss will be exceedingly unpleasant. Noboy can avoid pain by saying: »This stuff with enlightenment is too difficult for me«, because if we were born, we'll surely die. There is no greater purpose in life than to find values which permanently overcome suffering and death. The benefits of enlightenment are therefore immeasurable for both oneself and all other beings.

Tuesday, August 23, 2011

Maharth Manjari

Maharthmanjari Sanskrit

Maharthmanjari is an important work presenting the doctrines of Shaivism, and considered by numerous scholars as belonging to the Natha tradition, some researchers say to the authorship of the Guru Gorakh Nath himself.

Originally the book was written in the Marathi version of the Prakrit language, but its Sanskrit translation Parimal later became more popular. There exist two versions of the text, based on two different manuscripts, one which was published in Kashmiri series, and other was published from Trivendram. That which published from Kashmir, shorter and consist from 71 verses, while that which published from Trivendram consist from same 71 verses, with adding introduction in Sanskrit consisting from 13 verses, and conclusion written in Sanskrit versions but without numbering them, which together forming 24 lines (or 12 verses). The text bellow is the Trivendram version of the Sanskrit translation of the original text known as Parimal. The extended commentary and the original Prakrit text were omitted here. The same text with the voluminous commentary in Sanskrit is available at the Muktabodha Digital Library.

महार्थमञ्जरी
महेश्वरानन्दप्रणीता
mahārthamañjarī
maheśvarānandapraṇītā

नमो नालयते शुण्डा विषाणेन मृणालिने।
प्रत्यक्कमलकन्दाय कर्णाभ्या पर्णशालिने॥ १॥
namo nālayate śuṇḍā viṣāṇena mṛṇāline |
pratyakkamalakandāya karṇābhyā parṇaśāline || 1 ||

जयत्यमूलमम्लानमौत्तर तत्त्वमद्वयम्।
स्पन्दास्पन्दपरिस्पन्दमकरन्दमहोत्पलम्॥ २॥
jayatyamūlamamlānamauttara tattvamadvayam |
spandāspandaparispandamakarandamahotpalam || 2 ||

Shandilya Upanishad

Shandilya Upanishad English and Sanskrit

Translated by K. Narayanasvami Aiyar

Śāṇḍilyopaniṣad is fifth-eighth among the 108 upaniṣads forms part of Atharvaveda

Om !     O Devas, may we hear with our ears what is auspicious;
May we see with our eyes what is auspicious, O ye worthy of worship !
May we enjoy the term of life allotted by the Devas,
Praising them with our body and limbs steady !
May the glorious Indra bless us !
May the all-knowing Sun bless us !
May Garuda, the thunderbolt for evil, bless us !
May Brihaspati grant us well-being !      
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

CHAPTER - I

1. Sandilya questioned Atharvan thus: "Please tell me about the eight Angas (parts) of Yoga which is the means of attaining to Atman."

Atharvan replied: "The eight Angas of Yoga are Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi. Of these, Yama is of ten kinds; and so is Niyama. There are eight Asanas. Pranayama is of three kinds; Pratyahara is of five kinds; so also is Dharana. Dhyana is of two kinds and Samadhi is of one kind only.

Under Yama (forbearance) are ten: Ahimsa, Satya, Asteya, Brahmacharya, Daya, Arjava,Kshama, Dhriti, Mitahara and Saucha. Of these, Ahimsa is the not causing of any pain to any living being at any time through the actions of one’s mind, speech, or body. Satya is the speaking of the truth that conduces to the well-being of creatures, through the actions of one’s mind, speech, or body. Asteya is not coveting of another’s property through the actions of one’s mind, speech, or body. Brahmacharya is the refraining from sexual inter-course in all places and in all states in mind, speech or body. Daya is kindliness towards all creatures in all places. Arjava is the preserving of equanimity of mind, speech, or body in the performance or non-performance of the actions ordained or forbidden to be done. Kshama is the bearing patiently of all pleasant or unpleasant things, such as praise or blow. Dhriti is the preserving of firmness of mind during the period of gain or loss of wealth or relatives. Mitahara is the taking of oily and sweet food, leaving one-fourth of the stomach empty. Saucha is of two kinds, external and internal. Of these, the external is the cleansing of the body by earth and water; the internal is the cleansing of the mind. This (the latter) is to be obtained by means of the Adhyatma-Vidya (Science of Self).

Friday, August 19, 2011

Goraksha Paddhati

Goraksha Paddhati Sanskrit

encoded in Sanskrit by Yoga Nath

गोरक्षपद्धति
प्रथमशतक
gorakṣapaddhati
prathamaśataka

श्रीगुरुं परमानन्दं वन्दे स्वानन्दविग्रहम्।
यस्य संनिध्यमात्रेण चिदानन्दायते तनुः॥ १॥
śrīguruṁ paramānandaṁ vande svānandavigraham |
yasya saṁnidhyamātreṇa cidānandāyate tanuḥ || 1 ||

नमस्कृत्य गुरुं भक्त्या गोरक्षो ज्ञानमुत्तमम्।
अभीष्टं योगिनां ब्रूते परमानन्दकारकम्॥ २॥
namaskṛtya guruṁ bhaktyā gorakṣo jñānamuttamam |
abhīṣṭaṁ yogināṁ brūte paramānandakārakam || 2 ||

गोरक्षसंहितां वक्ति योगिनां हितकाम्यया।
ध्रुवं यस्यावबोधेन जायते परमं पदम्॥ ३॥
gorakṣasaṁhitāṁ vakti yogināṁ hitakāmyayā |
dhruvaṁ yasyāvabodhena jāyate paramaṁ padam || 3 ||

एतद् विमुक्तिसोपानमेतत् कालस्य वञ्चनम्।
यद् व्यावृत्तं मनो भोगादासक्तं परमात्मनि॥ ४॥
etad vimuktisopānametat kālasya vañcanam |
yad vyāvṛttaṁ mano bhogādāsaktaṁ paramātmani || 4 ||

द्विजसेवितशाखस्य श्रुतिकल्पतरोः फलम्।
शमनं भवतापस्य योगं भजत सत्तमाः॥ ५॥
dvijasevitaśākhasya śrutikalpataroḥ phalam |
śamanaṁ bhavatāpasya yogaṁ bhajata sattamāḥ || 5 ||

आसनं प्राणसंरोधः प्रत्याहारश्च धारणा।
ध्यानं समाधिर् एतानि योगाङ्गानि वदन्ति षट्॥ ६॥
āsanaṁ prāṇasaṁrodhaḥ pratyāhāraśca dhāraṇā |
dhyānaṁ samādhir etāni yogāṅgāni vadanti ṣaṭ || 6 ||

Monday, August 15, 2011

Verses of Guru Nanak

Some Verses of Guru Nanak about Yoga

सो दरु केहा सो घरु केहा िजतु बिह सरब समाले ॥
so dar kayhaa so ghar kayhaa jit bahi sarab samaalay.
Where is that Gate, and where is that Dwelling, in which You sit and take care of all?
33
वाजे नाद अनेक असंखा केते वावणहारे ॥
vaajay naad anayk asankhaa kaytay vaavanhaaray.
The Sound-current of the Naad vibrates there, and countless musicians play on all sorts of
instruments there.
केते राग परी िसउ कहीअिन केते गावणहारे ॥
kaytay raag paree si-o kahee-an kaytay gaavanhaaray.
So many Ragas, so many musicians singing there.
गाविह तुहनो पउणु पाणी बैसंतरु गावै राजा धरमु दुआरे ॥
gaavahi tuhno pa-un paanee baisantar gaavai raajaa Dharam du-aaray.
The praanic wind, water and fire sing; the Righteous Judge of Dharma sings at Your Door.
गाविह िचतु गुपतु िलिख जाणिह िलिख िलिख धरमु वीचारे ॥
gaavahi chit gupat likh jaaneh likh likh Dharam veechaaray.
Chitr and Gupt, the angels of the conscious and the subconscious who record actions, and
the Righteous Judge of Dharma who judges this record sing.
गाविह ईसरु बरमा देवी सोहिन सदा सवारे ॥
gaavahi eesar barmaa dayvee sohan sadaa savaaray.
Shiva, Brahma and the Goddess of Beauty, ever adorned, sing.

Sushumna in Yoga Sara Samgraha

Sushumna in Yoga Sara Samgraha, Chapter Fifteen

The book Yoga Sara Samgraha is the huge text formed by the collection of the yoga knowlege from the differnt Yoga scriptures. The digital format was entered by the staff of Muktabodha under the supervision of Mark S.G. Dyczkowski. The conversion of the text from Harvard-Kyoto into Unicode Devanagari format by Yoga Nath.

The first impression. I didn't went through the text throughly, but at surface view it has some relevant Yoga information, some of which is related to the practices of the Natha Tradition. Also the text includes few quotations of the sayings of Goraksh Nath, Adi Nath and other distinguished yogis. Because it is too huge, to be posted at once, I have to publish it part by part (or some selected parts of it).

॥ योगसारसंग्रहः॥
|| yogasārasaṁgrahaḥ ||

सुषुम्ना कलानां स्वरूपनिरूपणं
suṣumnā kalānāṁ svarūpanirūpaṇaṁ

अथ योगसारसंग्रहे सुषुम्ना कलानां स्वरूपनिरूपणं नामपञ्चदशोध्यायः
atha yogasārasaṁgrahe suṣumnā kalānāṁ svarūpanirūpaṇaṁ nāmapañcadaśodhyāyaḥ

ब्रह्मचक्रे सुषुम्नाग्रे श्रीचक्रे चन्द्रमण्डले।
महापद्मवने यत्तद् योगपीठं प्रकीर्तितम्॥
brahmacakre suṣumnāgre śrīcakre candramaṇḍale |
mahāpadmavane yattad yogapīṭhaṁ prakīrtitam ||

तदुक्तं योगसारमञ्जर्याम् -
taduktaṁ yogasāramañjaryām -

पद्मेदशशताराढ्ये ब्रह्मचक्रे शिवात्मके।
श्रीचक्रं राजं बालार्ककोटि दीप्तं विभावयेत्॥ इति।
padmedaśaśatārāḍhye brahmacakre śivātmake |
śrīcakraṁ rājaṁ bālārkakoṭi dīptaṁ vibhāvayet || iti |

शिवः -
śivaḥ -

महापद्मवनं यत्तत् योगपीठं प्रकीर्तितम्।
कदम्बगोलकाकारं चक्रं तं बिन्दुरूपिणम्॥
mahāpadmavanaṁ yattat yogapīṭhaṁ prakīrtitam |
kadambagolakākāraṁ cakraṁ taṁ bindurūpiṇam ||

ब्रह्मरूपन्तु तत्रैव सुषुम्ना धारमण्डले॥ इति।
brahmarūpantu tatraiva suṣumnā dhāramaṇḍale || iti |

बीजे यथांकुरोद् भेदः तथा तारार्णमण्डलम्॥
bīje yathāṁkurod bhedaḥ tathā tārārṇamaṇḍalam ||

कदम्बगोलरूपेण सहस्रारे व्यवस्थितः॥
kadambagolarūpeṇa sahasrāre vyavasthitaḥ ||

परितश्च सुषुम्नाया अधश्चोर्ध्वं च सर्वशः।
यद्यत् स्थितं च तत् सर्वं संक्षेपेण प्रकाश्यते॥
paritaśca suṣumnāyā adhaścordhvaṁ ca sarvaśaḥ |
yadyat sthitaṁ ca tat sarvaṁ saṁkṣepeṇa prakāśyate ||

सहस्राद्वितस्त्यन्तं द्वादशान्तमितीरितम्।
तदेव श्रीगुरुस्थानं षोडशान्तमितीरितम्॥
sahasrādvitastyantaṁ dvādaśāntamitīritam |
tadeva śrīgurusthānaṁ ṣoḍaśāntamitīritam ||

Sunday, August 14, 2011

Kundalini in Yoga Sara Samgraha

Chapter fourteen of Yoga Sara Samgraha: The Definition of Kundalini

The book Yoga Sara Samgraha is the huge text formed by the collection of the yoga knowlege from the differnt Yoga scriptures. This text has been taken from the Muktabodha Indological Text Collection.

The digital format was entered by the staff of Muktabodha under the supervision of Mark S.G. Dyczkowski. The conversion of the text from Harvard-Kyoto into Unicode Devanagari format by Yoga Nath.

The first impression. I didn't went through the text throughly, but at surface view it has some relevant Yoga information, some of which is related to the practices of the Natha Tradition. Also the text includes few quotations of the sayings of Goraksh Nath, Adi Nath and other distinguished yogis. Because it is too huge, to be posted at once, I have to publish it part by part (or some selected parts of it).

॥ योगसारसंग्रहः॥
|| yogasārasaṁgrahaḥ ||

कुण्डलिनीस्वरूपमाह -
kuṇḍalinīsvarūpamāha -

अथ योगसारसंग्रहे कुण्डलिनी स्वरूपक्रियानिरूपणं नाम
चतुर्दशोध्यायः
atha yogasārasaṁgrahe kuṇḍalinī svarūpakriyānirūpaṇaṁ nāma
caturdaśodhyāyaḥ|

पिण्डाण्डान्तर चक्रमध्य सुषिराक्रान्ताब्ज तन्तूपमा
विद्युद्व्यक्तलतेव भाति तनुभृत् गर्भान्तरालैः सदा।
मूलाधारगता त्रिमूर्ति जननी सर्वापर ब्रह्मणः
शक्तिः कुण्डलिनी त्रिलोक जननी वान्तामृतास्वादिनी॥
piṇḍāṇḍāntara cakramadhya suṣirākrāntābja tantūpamā
vidyudvyaktalateva bhāti tanubhṛt garbhāntarālaiḥ sadā |
mūlādhāragatā trimūrti jananī sarvāpara brahmaṇaḥ
śaktiḥ kuṇḍalinī triloka jananī vāntāmṛtāsvādinī ||

कुण्डली सुफणी नागी चक्रीषप्ती सरस्वती।
ललनारसनाक्षेत्रा ललाटा शक्तिचालिनी॥
kuṇḍalī suphaṇī nāgī cakrīṣaptī sarasvatī |
lalanārasanākṣetrā lalāṭā śakticālinī ||

राजीभुजंगी शेषा च कुजाह्वा सर्पिणी फणी।
आधारशक्तिः कुटिला करलाप्राण वाहिनी॥
rājībhujaṁgī śeṣā ca kujāhvā sarpiṇī phaṇī |
ādhāraśaktiḥ kuṭilā karalāprāṇa vāhinī ||

अष्टवक्रा षडाधारा व्यापिनी कलनाधरा॥
aṣṭavakrā ṣaḍādhārā vyāpinī kalanādharā ||

चिद्रूपा कुञ्चिका बाला दुर्विज्ञेया सुरासुरैः।
दिक्कालाद्यनवच्छिन्ना सर्ववेदार्थगा शुभा॥
cidrūpā kuñcikā bālā durvijñeyā surāsuraiḥ |
dikkālādyanavacchinnā sarvavedārthagā śubhā ||

परापराविभागेन परशक्तिरियं स्मृता।
योगिनां हृदयां भोजे नृत्यन्ती नृत्तलालसा॥
parāparāvibhāgena paraśaktiriyaṁ smṛtā |
yogināṁ hṛdayāṁ bhoje nṛtyantī nṛttalālasā ||

Monday, August 8, 2011

Vijnana Bhairava English


Vijnana Bhairava Tantra, English Translation

source

1. Bhairava’s Shakti, Bhairavî, said:

O God, who manifests the universe and makes light of this manifestation, you are none else than my Self. I have received the teachings of the Trika which is the quintessence of all the scriptures. However, I still have some doubts.

2-4. O God, from the standpoint of absolute reality, what is the essential nature of Bhairava? Does it reside in the energy of the phonemes? In the realization of Bhairava’s essential nature? In a particular mantra? In the three Shakti? In the presence of the mantra which lives in every word? In the power of the mantra present in each particle of the universe? Does it reside in the chakras? In the sound Ha? Or is it only the Shakti?

5-6. That which is composed, is it born out of both immanent and transcendent energy, or only out of immanent energy? If it were the product of transcendent energy only, then transcendence itself would have no object. Transcendence cannot be differentiated in sounds and particles for its undivided nature cannot be expressed in the many.

7-10. O Lord, may your grace do away with my doubts!

Vijnana Bhairava Sanskrit

Vijnanabhairava Tantra

source of intro

The Vijnana Bhairava Tantra (Sanskrit: विज्ञान भैरव तन्त्र, Vijñāna Bhairava Tantra) traditionally was accepted as on of the key texts of the Trika school of Kashmir Shaivism. The text forms a chapter from the Rudrayamala Tantra, also known as Bhairava Agama. The work written in the form of the dialogue where the Mother Goddess Devi, asks the Lord Siva (addressing to him as his fierce form Bhairava) to reveal the essence of the way of realization of the highest reality. In his answer Siva describes 112 techniques of meditation leading to the personal experiencing of the state of Shiva. For the first time, the text has appeared in the printed form 1918 in the Kashmir Series of Text and Studies, and recent years saw the appearance of the various translations in the various languages. Although this text traditionally has been associated with the Trika  school of the Kashmir Shavism, after analysing its contents, it is becomes obvious that the practices mentioned in it bear the strong similarity with the practices of the Natha Tradition. From this perspective, this text could be also useful for all those who want better understanding of the practices of the Natha Yogis. More info

Tuesday, June 7, 2011

Tattva Bodha of Adi Shankaracharya

Tattva Bodha of Adi Sankaracharya

Translated by Charles Johnston
Source

The Awakening to Reality

I
To the Master, the World-Soul, the Master of seekers for union, obeisance; to the teacher, the giver of wisdom. To fulfill love for those who would be free, this Awakening to Reality is addressed to them.

The Four Perfections
We shall tell of the way of discerning reality, the perfection of freedom, for those who are fitted by possessing the Four Perfections.
What are the Four Perfections?
-- The Discerning between lasting and unlasting things; No Rage for enjoying the fruit of works, either here or there; the Six Graces that follow Peace; and then the Longing to be free.
What is the Discerning between lasting and unlasting things?
-- The one lasting thing is the Eternal; all, apart from it, is unlasting.
What is No Rage?
-- A lack of longing for enjoyments here and in the heaven-world.
What is possession of the Perfections that follow Peace?
-- Peace; Self-Control; Steadiness; Sturdiness; Confidence; Intentness.
What is Peace?
-- A firm hold on emotion.
What is Self-Control?

Sunday, May 29, 2011

Amrita Bindu Upanishad

Amrita Bindu Upanishad 

Sanskrit text with English Translation
Amṛtanādopaniṣad is twenty-first among the 108 upaniṣads forms part of Kṛṣṇa- yajuveda

॥ अमृतबिन्दु॥
|| amṛtabindu ||

ॐ भद्रं कर्णेभिः शृणुयाम देवाः भद्रं पश्येमाक्षभिर्यजत्राः।
स्थिरैरङ्गैस्तुष्टुवांसस्तनूभिर्व्यशेम देवहितं यदायुः।
स्वस्ति न इन्द्रो वृद्धश्रवाः स्वस्ति नः पूषा विश्ववेदाः।
स्वस्ति नस्तार्क्ष्योऽरिष्टनेमिः स्वस्ति नो बृहस्पतिर्दधातु।
ॐ शान्तिः शान्तिः शान्तिः।
om bhadraṁ karṇebhiḥ śṛṇuyāma devāḥ bhadraṁ paśyemākṣabhiryajatrāḥ |
sthirairaṅgaistuṣṭuvāṁsastanūbhirvyaśema devahitaṁ yadāyuḥ |
svasti na indro vṛddhaśravāḥ svasti naḥ pūṣā viśvavedāḥ |
svasti nastārkṣyo'riṣṭanemiḥ svasti no bṛhaspatirdadhātu |
om śāntiḥ śāntiḥ śāntiḥ |

हरिः ॐ॥
hariḥ om ||

मनो हि द्विविधं प्रोक्तं शुद्धं चाशुद्धमेव च।
अशुद्धं कामसंकल्पं शुद्धं कामविवर्जितम्‌॥ १॥
mano hi dvividhaṁ proktaṁ śuddhaṁ cāśuddhameva ca |
aśuddhaṁ kāmasaṁkalpaṁ śuddhaṁ kāmavivarjitam || 1||

मन एव मनुष्याणां कारणं बन्धमोक्षयोः।
बन्धाय पिष्यासक्तं मुक्तंये निर्विषयं स्मृतम्‌॥ २॥
mana eva manuṣyāṇāṁ kāraṇaṁ bandhamokṣayoḥ |
bandhāya piṣyāsaktaṁ muktaṁye nirviṣayaṁ smṛtam || 2||

यतो निर्विष्यस्यास्य मनसो मुक्तिरिष्यते।
अतो निर्विषयं नित्यं मनः कार्यं मुमुक्षुणा॥ ३॥
yato nirviṣyasyāsya manaso muktiriṣyate |
ato nirviṣayaṁ nityaṁ manaḥ kāryaṁ mumukṣuṇā || 3||

निरस्तनिषयासङ्गं संनिरुद्धं मनो हृदि।
यदाऽऽयात्यात्मनो भावं तदा तत्परमं पदम्‌॥ ४॥
nirastaniṣayāsaṅgaṁ saṁniruddhaṁ mano hṛdi |
yadā''yātyātmano bhāvaṁ tadā tatparamaṁ padam || 4||

Monday, May 9, 2011

Amaraughashasana

आमरौघशासन॥
āmaraughaśāsana ||


This text is based on the edition by Mukund Ram Shastri, Amaraudhśāsanam, Siddh Goraksnath-viraicit, Saṁskṛt Granthāvli, granthānk 20, Nirnaya-Sagara Press, Bombay, 1918.

Unicode input by by Oliver Hellwig source. Further modification and conversion into Devanagari by Yoga Nath.

Photographic facsimile of the original publication from Muktabodha  Indological Text Collection in PDF format.

The text bellow is the original text plus the Sanskrit commentary  by Mukund Ram Shastri. for disambiguation see this link.

ऊर्ध्वशक्तिनिपातः कन्दचतुष्टयेन ज्ञायते॥ १॥
ūrdhvaśaktinipātaḥ kandacatuṣṭayena jñāyate || 1 ||

यच् चन्द्रप्रभव वराम्बरगत यल् लिङ्गसज्ञ जल स प्राणस् तदधः स्थिर च कमल धत्ते मुखोर्ध्व हृदि॥ १॥ १॥
yac candraprabhava varāmbaragata yal liṅgasajña jala sa prāṇas tadadhaḥ sthira ca kamala dhatte mukhordhva hṛdi || 1 || 1 ||

बद्ध्वा कुम्भकम् आत्मगाढरचित तद् ब्रह्मनाडीगत ह्य् आनेतु वदने षडध्वगकला सैवविधा सारणा॥ १॥ २॥
baddhvā kumbhakam ātmagāḍharacita tad brahmanāḍīgata hy ānetu vadane ṣaḍadhvagakalā saivavidhā sāraṇā || 1 || 2 ||

Thursday, May 5, 2011

Goraksh Nath Sandhya Prayer


गुरु गोरक्षनाथ जी की संध्या आरती
guru gorakṣanāth jī kī saṁdhyā āratī

ॐ गुरूजी शिव जय जय गोरक्ष देवा। श्री अवधू हर हर गोरक्ष देवा॥
सुर नर मुनि जन ध्यावत सुर नर मुनि जन सेवत।
सिद्ध करे सब सेवा श्री अवधू संत करे सब सेवा। शिव जय जय गोरक्ष देवा॥ १॥
om gurūjī! śiva jaya jaya gorakṣa devā| śrī avadhū jī hara hara gorakṣa devā||
sura nara muni jana dhyāvat sura nara muni jana sevat |
siddh kare sab sevā śrī avadhū jī sant kare sab sevā| śiva jaya jaya gorakṣa devā|| 1 ||

ॐ गुरूजी योग युगती कर जानत मानत ब्रह्म ज्ञानी। श्री अवधू मानत सर्व ज्ञानी।
सिद्ध शिरोमणि रजत संत शिरोमणि साजत।
गोरक्ष गुन ज्ञानी  श्री अवधू गोरक्ष सर्व ज्ञानी। शिव जय जय गोरक्ष देवा॥ २ ॥
om gurūjī! yoga yugatī kar jānat mānata brahma jñānī | śrī avadhū jī mānata sarva jñānī|
siddha śiromaṇi rajat santa śiromaṇi sājat|
gorakṣa guna jñānī  śrī avadhū jī gorakṣa sarva jñānī | śiva jaya jaya gorakṣa devā|| 2  ||

Wednesday, May 4, 2011

Goraksha Chalisa


श्री गोरक्ष-चालीसा
śrī gorakṣa-cālīsā

दोहा- गणपति गिरिजा पुत्र को सिमरूं बारम्बार।
हाथ जोड़े विनती करू शारद नाम अधार॥
dohā- gaṇapati girijā putra ko simarū bārambār|
hāth joṛe vinatī karū śārad nām adhār||

चौपाई- जय जय जय गोरक्ष अविनाशी कृपा करो गुरुदेव प्रकाशी।
जय जय जय गोरक्ष गुणज्ञानी इच्छा रुप योगी वरदानी॥
caupāī- jaya jaya jaya gorakṣa avināśī kṛpā karo gurudeva prakāśī |
jaya jaya jaya gorakṣa guṇajñānī icchā rupa yogī varadānī ||

अलख निरंजन तुम्हरो नामा सदा करो भक्तन हित कामा।
नाम तुम्हारो जो को गावे जन्म-जन्म के दुःख नसावे॥
alakh niraṁjan tumharo nāmā sadā karo bhaktan hit kāmā|
nām tumhāro jo koī gāve janma-janma ke duḥkha nasāve ||

Advaya Taraka Upanishad with English translation

Advaya Taraka Upanishad

Advayatārakopaniṣad is fifty-third among the 108 upaniṣads forms part of Śukla-yajuveda.

॥ अद्वयतारक उपनिषद् ॥
 ॥ श्रीः॥
उपनिषद्ब्रह्मयोगिविरचितं विवरणम्‌
श्रीमदप्पयशिवाचार्यविरचितभाष्योपेता

|| advayatāraka   ||
      || śrīḥ ||
upaniṣadbrahmayogiviracitaṁ vivaraṇam
śrīmadappayaśivācāryaviracitabhāṣyopetā

ॐ पूर्णमदः पूर्णमिदं पूर्णात्‌ पूर्णमुदच्यते।
            पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते॥
                      ॐ शान्तिः शान्तिः शान्तिः।
om pūrṇamadaḥ pūrṇamidaṁ pūrṇāt pūrṇamudacyate |
            pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate ||
                      om śāntiḥ śāntiḥ śāntiḥ |
          Text
व्याख्येयो विषयः तदधिकारी च
vyākhyeyo viṣayaḥ tadadhikārī ca
          Ed . II .  tArakayogAdhikAraH .
अथातोऽद्वयतारकोपनिषदं व्याख्यास्यामः।
यतये जितेन्द्रियाय शमादिषड्गुणपूर्णाय॥ १॥
athāto'dvayatārakopaniṣadaṁ vyākhyāsyāmaḥ |
yataye jitendriyāya śamādiṣaḍguṇapūrṇāya || 1||
          Commentary I.
श्रीमद्विश्वाधिष्ठानपरमहंससद्गुरुरामचन्द्राय नमः
द्वैतासम्भवविज्ञानसंसिद्धाद्वयतारकं।
तारकब्रह्मेति गितं वन्दे श्रीरामवैभवं॥
इह खलु शुक्लयजुर्वेदप्रविभक्तेयं अद्वयतारकोपनिषत्‌
राजयोगसर्वस्वं प्रकटयन्ती ब्रह्मात्रपर्यवसन्ना दृश्यते।
अस्याः स्वल्पग्रन्थतो विवरणमारभ्यते। अत्र
यथोक्ताधिकार्युद्देशेन
श्रुतयः तारकयोगमुपदिशन्तीत्याह -- अथेति॥ अथ
कर्मोपासनाकाण्डद्वयनिरूपणानन्तरं यतः तेन
पुरुषार्थासिद्धिः
अतः तदर्थं यत्र स्वातिरेकेण द्वयं न विद्यते तत्‌ अद्वयं
ब्रह्म
तन्मात्रबोधिनी विद्या तारकोपनिषत्‌ तां श्रुतयो वयं
व्याख्यास्यामः।
कस्मा अधिकारिण इत्यत आह -- यतय इति।
स्वाश्रमानुष्ठनपूर्वकं
देशिकंउखतो वेदन्तश्रवणं ततो युक्तिभिः
श्रुत्यविरुद्धाभिः
मननं च कृत्वा निदिध्यसानाय यतत इति यतिः।
अजितेन्द्रियस्य
śrīmadviśvādhiṣṭhānaparamahaṁsasadgururāmacandrāya namaḥ
dvaitāsambhavavijñānasaṁsiddhādvayatārakaṁ |
tārakabrahmeti gitaṁ vande śrīrāmavaibhavaṁ ||
iha khalu śuklayajurvedapravibhakteyaṁ advayatārakopaniṣat
rājayogasarvasvaṁ prakaṭayantī brahmātraparyavasannā dṛśyate |
asyāḥ svalpagranthato vivaraṇamārabhyate | atra
yathoktādhikāryuddeśena
śrutayaḥ tārakayogamupadiśantītyāha -- atheti || atha
karmopāsanākāṇḍadvayanirūpaṇānantaraṁ yataḥ tena
puruṣārthāsiddhiḥ
ataḥ tadarthaṁ yatra svātirekeṇa dvayaṁ na vidyate tat advayaṁ
brahma
tanmātrabodhinī vidyā tārakopaniṣat tāṁ śrutayo vayaṁ
vyākhyāsyāmaḥ |
kasmā adhikāriṇa ityata āha -- yataya iti |
svāśramānuṣṭhanapūrvakaṁ
deśikaṁukhato vedantaśravaṇaṁ tato yuktibhiḥ
śrutyaviruddhābhiḥ
mananaṁ ca kṛtvā nididhyasānāya yatata iti yatiḥ |
ajitendriyasya

Thursday, April 28, 2011

Amanaska Yoga

स्वयंबोध् अमनस्कयोग
svayaṁbodh amanaskayoga

अमनस्खण्ड्
part one amanaskhaṇḍ

वामदेव उवाच
vāmadeva uvāca

प्रणम्य शिरसा देवं वामदेवः कृताञ्जलिः।
जीवन्मुक्तिपदोपयं कथयस्वेति पृच्छति॥ १॥
praṇamya śirasā devaṁ vāmadevaḥ kṛtāñjaliḥ |
jīvanmuktipadopayaṁ kathayasveti pṛcchati || 1 ||

ईश्वर उवाच
īśvara uvāca

परं ज्ञानम् अहं वाच्मि येन तत्त्वं प्रकाशते।
येन विच्छिद्यते सर्वम् आशापाशदिबन्धनं॥ २॥
paraṁ jñānam ahaṁ vācmi yena tattvaṁ prakāśate |
yena vicchidyate sarvam āśāpāśadibandhanaṁ || 2 ||

आधारादिषु चक्रेषु सुषुम्नादिषु नाडिषु।
प्राणादिषु समीरेषु परं तत्त्वं न तिष्ठति॥ ३॥
ādhārādiṣu cakreṣu suṣumnādiṣu nāḍiṣu |
prāṇādiṣu samīreṣu paraṁ tattvaṁ na tiṣṭhati || 3 ||

Saturday, March 26, 2011

Guru Stotra

॥ गुरुस्तोत्र॥
|| gurustotra ||

अखण्डमण्डलाकारं व्याप्तं येन चराचरम्‌।
तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः॥ १॥
akhaṇḍamaṇḍalākāraṁ vyāptaṁ yena carācaram |
tatpadaṁ darśitaṁ yena tasmai śrīgurave namaḥ || 1||

Salutations are to that guru who showed me the abode--
the one who is to be known--whose form is the entire
universe and by whom all the movables (animals) and
immovables are pervaded . (l)

अज्ञानतिमिरान्धस्य ज्ञानाञ्जनशलाकया।
चक्षुरुन्मीलितं येन तस्मै श्रीगुरवे नमः॥ २॥
ajñānatimirāndhasya jñānāñjanaśalākayā |
cakṣurunmīlitaṁ yena tasmai śrīgurave namaḥ || 2||

Salutations to that guru who opened the eyes of the one
blind due to the darkness (cover) of ignorance with the
needle (coated) with the ointment of knowledge . (2)

गुरुर्ब्रह्मा गुरुर्विष्णुः गुरुर्देवो महेश्वरः।
गुरुरेव परं ब्रह्म तस्मै श्रीगुरवे नमः॥ ३॥
gururbrahmā gururviṣṇuḥ gururdevo maheśvaraḥ |
gurureva paraṁ brahma tasmai śrīgurave namaḥ || 3||

Salutations to that guru, who is the Creator, Sustainer,
and Destroyer and who indeed is the limitless Brahman . (3)

स्थावरं जङ्गमं व्याप्तं यत्किञ्चित्सचराचरम्‌।
तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः॥ ४॥
sthāvaraṁ jaṅgamaṁ vyāptaṁ yatkiñcitsacarācaram |
tatpadaṁ darśitaṁ yena tasmai śrīgurave namaḥ || 4||

Salutations to that teacher who showed me the one to be
known, who permeates whatever that is movable and immovable,
sentient and insentient . (4)

चिन्मयं व्यापि यत्सर्वं त्रैलोक्यं सचराचरम्‌।
तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः॥ ५॥
cinmayaṁ vyāpi yatsarvaṁ trailokyaṁ sacarācaram |
tatpadaṁ darśitaṁ yena tasmai śrīgurave namaḥ || 5||

Salutations to that teacher who showed me (by teaching)
the pervader of all three worlds comprising the sentient
and insentient . (5)

सर्वश्रुतिशिरोरत्नविराजितपदाम्बुजः।
वेदान्ताम्बुजसूर्यो यः तस्मै श्रीगुरवे नमः॥ ६॥
sarvaśrutiśiroratnavirājitapadāmbujaḥ |
vedāntāmbujasūryo yaḥ tasmai śrīgurave namaḥ || 6||

Salutations to that guru who is the sun to the lotus of
VedAnta and whose lotus feet are made radiant by the
jewel of all Shrutis (ūpaniṣads). (The guru is
established in the vision of the Shruti and is the one
by whom the Shruti blossoms forth.) (6)

चैतन्यश्शाश्वतश्शान्तः व्योमातीतो निरञ्जनः।
बिन्दुनादकलातीतः तस्मै श्रीगुरवे नमः॥ ७॥
caitanyaśśāśvataśśāntaḥ vyomātīto nirañjanaḥ |
bindunādakalātītaḥ tasmai śrīgurave namaḥ || 7||

Salutations to that guru who is Awareness, changeless
(beyond time), who is peace, beyond space, pure (free
from rāga and dveṣa) and who is beyond the manifest
and unmanifest (nāda, Bindu, Kala) (7)

ज्ञानशक्तिसमारूढः तत्त्वमालाविभूषितः।
भुक्तिमुक्तिप्रदाता च तस्मै श्रीगुरवे नमः॥ ८॥
jñānaśaktisamārūḍhaḥ tattvamālāvibhūṣitaḥ |
bhuktimuktipradātā ca tasmai śrīgurave namaḥ || 8||

Salutations to that guru who is rooted in knowledge
that is power, adorned with the garland of Truth and
who is the bestower of the joy of liberation . (8)

अनेकजन्मसम्प्राप्तकर्मबन्धविदाहिने।
आत्मज्ञानप्रदानेन तस्मै श्रीगुरवे नमः॥ ९॥
anekajanmasamprāptakarmabandhavidāhine |
ātmajñānapradānena tasmai śrīgurave namaḥ || 9||

Salutations to that guru who by bestoying the knowledge
of the Self burns up the bondage created by accumulated
actions of innumerable births . (9)

शोषणं भवसिन्धोश्च ज्ञापनं सारसम्पदः।
गुरोः पादोदकं सम्यक्‌ तस्मै श्रीगुरवे नमः॥ १०॥
śoṣaṇaṁ bhavasindhośca jñāpanaṁ sārasampadaḥ |
guroḥ pādodakaṁ samyak tasmai śrīgurave namaḥ || 10||

Salutations to that guru; the perennial flow of wisdom
from the one rooted in the vision of the Shhruti dries
up totally the ocean of transmigration (saṁsāra) and
reveals (teaches) the essence of all wealth (the fullness,
freedom from want). (10)

न गुरोरधिकं तत्त्वं न गुरोरधिकं तपः।
तत्त्वज्ञानात्‌ परं नास्ति तस्मै श्रीगुरवे नमः॥ ११॥
na guroradhikaṁ tattvaṁ na guroradhikaṁ tapaḥ |
tattvajñānāt paraṁ nāsti tasmai śrīgurave namaḥ || 11||

There is nothing superior to Guru; there is no penance equal to Guru, there is no knowledge equal to Guru, salutations to that Guru. (11)

मन्नाथः श्रीजगन्नाथः मद्गुरुः श्रीजगद्गुरुः।
मदात्मा सर्वभूतात्मा तस्मै श्रीगुरवे नमः॥ १२॥
mannāthaḥ śrījagannāthaḥ madguruḥ śrījagadguruḥ |
madātmā sarvabhūtātmā tasmai śrīgurave namaḥ || 12||

Prostrations to that guru who is my Lord and who is
the Lord of the Universe, my teacher who is the teacher
of the Universe, who is the Self in me, and the Self
in all beings . (12)

गुरुरादिरनादिश्च गुरुः परमदैवतम्‌।
गुरोः परतरं नास्ति तस्मै श्रीगुरवे नमः॥ १३॥
gururādiranādiśca guruḥ paramadaivatam |
guroḥ parataraṁ nāsti tasmai śrīgurave namaḥ || 13||

Salutations to that guru who is the beginning and the
beginningless, who is the highest Deity and to whom
there is none superior . (13)

त्वमेव माता च पिता त्वमेव। त्वमेव बन्धुश्च सखा त्वमेव
त्वमेव विद्या द्रविणं त्वमेव। त्वमेव सर्वं मम देवदेव॥ १४॥

tvameva mātā ca pitā tvameva | tvameva bandhuśca sakhā tvameva
tvameva vidyā draviṇaṁ tvameva | tvameva sarvaṁ mama devadeva || 14||

Oh God of all Gods! You alone are my mother, father,
kinsman, friend, the knowledge, and wealth . You are
to me everything . (14)

॥ इति श्रीगुरुस्तोत्रम्‌॥
|| iti śrīgurustotram ||




Encoded and proofread by Mantralaura Weygandt MANTRALAURA at delphi.com)
Meaning: Courtesy of Arsha Vidya Gurukulam, Saylorsburg, PA.

Friday, March 18, 2011

Dattatreya Yoga Shastra

Dattatreya Yoga Shastra Sanskrit

॥ दत्तात्रेय योग शास्त्र॥
|| dattātreya yoga śāstra||

नृसिंहरूपिणे चिदात्मने सुखस्वरूपिणे।
पदैः त्रिभिः तदादिभिः निरूपिताय वै नमः॥ १॥
nṛsiṁharūpiṇe cidātmane sukhasvarūpiṇe |
padaiḥ tribhiḥ tadādibhiḥ nirūpitāya vai namaḥ || 1||

सांकृतिः मुनिवर्यो असौ भूतये योगलिप्सया।
भुवं सर्वां परिभ्रान्यन्नैमिषारण्यमाप्तवान्॥ २॥
sāṁkṛtiḥ munivaryo asau bhūtaye yogalipsayā |
bhuvaṁ sarvāṁ paribhrānyannaimiṣāraṇyamāptavān || 2||

सुगन्धिनानाकुसुमैः स्वादुसत्फलसंयुतैः।
शाखिभिः सहितं पुण्यं जलकासारमण्डितम्॥ ३॥
sugandhinānākusumaiḥ svādusatphalasaṁyutaiḥ |
śākhibhiḥ sahitaṁ puṇyaṁ jalakāsāramaṇḍitam || 3||

सः मुनिः विचरस्तत्र ददर्शाम्रतरोः अधः।
वेदिकायां समासीनं दत्तात्रेयं महामुनिम्॥ ४॥
saḥ muniḥ vicarastatra dadarśāmrataroḥ adhaḥ |
vedikāyāṁ samāsīnaṁ dattātreyaṁ mahāmunim || 4||

बद्धपद्मासनासीनं नासाग्रार्पितया दृशा।
ऊरुमध्यगतोत्तानपाणियुग्मेन शोभितम्॥ ५॥
baddhapadmāsanāsīnaṁ nāsāgrārpitayā dṛśā |
ūrumadhyagatottānapāṇiyugmena śobhitam || 5||

ततः प्रणम्याखिलं दत्तात्रेयं महामुनिम्।
तत् शिष्यैः सह तत्रैव सम्मुखश्चोपविष्टवान्॥ ६॥
tataḥ praṇamyākhilaṁ dattātreyaṁ mahāmunim |
tat śiṣyaiḥ saha tatraiva sammukhaścopaviṣṭavān || 6||

Hatha Yoga Pradipika Sanskrit- English

Source: Sacred Texts
Hatha Yoga Pradipika, tr. by Pancham Sinh, [1914], at sacred-texts.com

p. 1

 THE HAṬHA YOGA PRADIPIKA.

हठ-योग-परदीपिका

haṭha-yogha-pradīpikā

CHAPTER 1.

On Âsanas.

|| १ || परथमोपदेशः

|| 1 || prathamopadeśaḥ

शरी-आदि-नाथाय नमो|अस्तु तस्मै
येनोपदिष्ह्टा हठ-योग-विद्या |
विभ्राजते परोन्नत-राज-योगम
आरोढुमिछ्छोरधिरोहिणीव || १ || || १ ||

śrī-ādi-nāthāya namo|astu tasmai
yenopadiṣhṭā haṭha-yogha-vidyā |
vibhrājate pronnata-rāja-yogham
āroḍhumichchoradhirohiṇīva || 1 || || 1 ||

Salutation to Âdinâtha (Śiva) who expounded the knowledge of Haṭha Yoga, which like a staircase leads the aspirant to the high pinnacled Râja Yoga. 1.

परणम्य शरी-गुरुं नाथं सवात्मारामेण योगिना |
केवलं राज-योगाय हठ-विद्योपदिश्यते || २ ||

praṇamya śrī-ghuruṃ nāthaṃ svātmārāmeṇa yoghinā |
kevalaṃ rāja-yoghāya haṭha-vidyopadiśyate || 2 ||

Yogin Swâtmârâma, after saluting first his Gurû Srinâtha explains Haṭha Yoga for the attainment of Raja Yoga. 2.

भरान्त्या बहुमत-धवान्ते राज-योगमजानताम |
हठ-परदीपिकां धत्ते सवात्मारामः कॄपाकरः || ३ |

bhrāntyā bahumata-dhvānte rāja-yoghamajānatām |
haṭha-pradīpikāṃ dhatte svātmārāmaḥ kṝpākaraḥ || 3 |

Owing to the darkness arising from the multiplicity of opinions people are unable to know the Râja Yoga. Compassionate Swâtmârâma composes the Haṭha Yoga Pradipikâ like a torch to dispel it. 3.

हठ-विद्यां हि मत्स्येन्द्र-गोरक्ष्हाद्या विजानते |
सवात्मारामो|अथवा योगी जानीते तत-परसादतः || ४ ||

haṭha-vidyāṃ hi matsyendra-ghorakṣhādyā vijānate |
svātmārāmo|athavā yoghī jānīte tat-prasādataḥ || 4 ||

Matsyendra, Gorakṣa, etc., knew Haṭha Vidyâ, and by their favour Yogî Swâtmârâma also learnt it from them. 4.

The following Siddhas (masters) are said to have existed in former times:—

शरी-आदिनाथ-मत्स्येन्द्र-शावरानन्द-भैरवाः |
छौरङ्गी-मीन-गोरक्ष्ह-विरूपाक्ष्ह-बिलेशयाः || ५ ||

śrī-ādinātha-matsyendra-śāvarānanda-bhairavāḥ |
chaurangghī-mīna-ghorakṣha-virūpākṣha-bileśayāḥ || 5 ||

Sri Âdinâtha (Śiva), Matsyendra, Nâtha, Sâbar, Anand, Bhairava, Chaurangi, Mîna nâtha, Gorakṣanâtha, Virupâkṣa, Bileśaya. 5.

मन्थानो भैरवो योगी सिद्धिर्बुद्धश्छ कन्थडिः |
कोरंटकः सुरानन्दः सिद्धपादश्छ छर्पटिः || ६ ||

manthāno bhairavo yoghī siddhirbuddhaścha kanthaḍiḥ |
koraṃṭakaḥ surānandaḥ siddhapādaścha charpaṭiḥ || 6 ||

Manthâna, Bhairava, Siddhi Buddha, Kanthadi, Karantaka, Surânanda, Siddhipâda, Charapati. 6.

Friday, March 11, 2011

Rudra Ashtaka


॥ रुद्राष्टकं॥
|| rudrāṣṭakaṁ ||
by Goswami Tulsidas
source of English translation

नमामीशमीशान निर्वाणरूपं विभुं व्यापकं ब्रह्मवेदस्वरूपम्‌।
निजं निर्गुणं निर्विकल्पं निरीहं चिदाकाशमाकाशवासं भजेऽहम्‌॥ १॥
namāmīśamīśāna nirvāṇarūpaṁ vibhuṁ vyāpakaṁ brahmavedasvarūpam |
nijaṁ nirguṇaṁ nirvikalpaṁ nirīhaṁ cidākāśamākāśavāsaṁ bhaje'ham || 1||

Salutations to You, O Ishana, whose very form is liberation,
To the all-pervasive, mighty Lord, Brahman of the Vedas.
I worship Him who shines in His own self-glory, free of physical qualities,
The changeless, desireless One who resides in the space of consciousness. (1)

निराकारमोंकारमूलं तुरीयं गिरा ज्ञान गोतीतमीशं गिरीशम्‌।
करालं महाकाल कालं कृपालं गुणागार संसारपारं नतोऽहम्‌॥ २॥
nirākāramoṁkāramūlaṁ turīyaṁ girā jñāna gotītamīśaṁ girīśam |
karālaṁ mahākāla kālaṁ kṛpālaṁ guṇāgāra saṁsārapāraṁ nato'ham || 2||

Salutations to You, O formless One, the very root of Omkara (Aum),
To Him who transcends all states, beyond speech and comprehension;
To the Lord of the Mountains, the Devourer of death itself,
The compassionate One, whose abode is beyond the universe. (2)

तुषाराद्रि संकाश गौरं गभीरं मनोभूत कोटिप्रभा श्री शरीरम्‌।
स्फुरन्मौलि कल्लोलिनी चारु गङ्गा लसद्भालबालेन्दु कण्ठे भुजङ्गा॥ ३॥
tuṣārādri saṁkāśa gauraṁ gabhīraṁ manobhūta koṭiprabhā śrī śarīram |
sphuranmauli kallolinī cāru gaṅgā lasadbhālabālendu kaṇṭhe bhujaṅgā || 3||

I worship Him, whose form is white as pure snow,
Who radiates with the luster of a million Kamadevas,
From whose head issues forth the river Ganga,
Whose forehead is adorned by the crescent moon,
And whose neck is garlanded by serpents. (3)

चलत्कुण्डलं भ्रू सुनेत्रं विशालं प्रसन्नाननं नीलकण्ठं दयालम्‌।
मृगाधीशचर्माम्बरं मुण्डमालं प्रियं शंकरं सर्वनाथं भजामि॥ ४॥
calatkuṇḍalaṁ bhrū sunetraṁ viśālaṁ prasannānanaṁ nīlakaṇṭhaṁ dayālam |
mṛgādhīśacarmāmbaraṁ muṇḍamālaṁ priyaṁ śaṁkaraṁ sarvanāthaṁ bhajāmi || 4||

I worship Him, who wears shimmering earrings,
The compassionate One who is large-eyed and happy-faced,
Whose throat is blue, and body draped in lion skins and skull garlands.
O beloved Shankara, O Lord of all, I worship You. (4)

प्रचण्डं प्रकृष्टं प्रगल्भं परेशं अखण्डं अजं भानुकोटिप्रकाशम्‌।
त्रयः शूल निर्मूलनं शूलपाणिं भजेऽहं भवानीपतिं भावगम्यम्‌॥ ५॥
pracaṇḍaṁ prakṛṣṭaṁ pragalbhaṁ pareśaṁ akhaṇḍaṁ ajaṁ bhānukoṭiprakāśam |
trayaḥ śūla nirmūlanaṁ śūlapāṇiṁ bhaje'haṁ bhavānīpatiṁ bhāvagamyam || 5||

I worship the Lord of Bhavani, the fierce, luminous, indivisible One
Who radiates with the luster of a million suns.
The Wielder of the Trident, the One who uproots the three-fold suffering,
Who is accessible only through divine Love. (5)

कलातीत कल्याण कल्पान्तकारी सदा सज्जनानन्ददाता पुरारी।
चिदानन्द संदोह मोहापहारी प्रसीद प्रसीद प्रभो मन्मथारी॥ ६॥
kalātīta kalyāṇa kalpāntakārī sadā sajjanānandadātā purārī |
cidānanda saṁdoha mohāpahārī prasīda prasīda prabho manmathārī || 6||

O indivisible, ever-auspicious One, the Dissolver of great cycles,
O Tripurari, You are the very source of delight to those pure at heart,
O Dispeller of delusion, the personification of consciousness and bliss,
Be propitious, be propitious, Lord, Destroyer of Kamadeva. (6)

न यावत्‌ उमानाथ पादारविन्दं भजन्तीह लोके परे वा नराणाम्‌।
न तावत्‌ सुखं शान्ति सन्तापनाशं प्रसीद प्रभो सर्वभूताधिवासम्‌॥ ७॥
na yāvat umānātha pādāravindaṁ bhajantīha loke pare vā narāṇām |
na tāvat sukhaṁ śānti santāpanāśaṁ prasīda prabho sarvabhūtādhivāsam || 7||

Those who worship not the lotus feet of the Lord of Uma,
Find no happiness, peace or freedom from suffering,
Be it in this world or the worlds here-after;
O Lord who dwells in the hearts of all beings, be propitious. (7)

न जानामि योगं जपं नैव पूजां नतोऽहं सदा सर्वदा शम्भु तुभ्यम्‌।
जरा जन्म दुःखौघ तातप्यमानं प्रभो पाहि आपन्नमामीश शम्भो॥ ८॥
na jānāmi yogaṁ japaṁ naiva pūjāṁ nato'haṁ sadā sarvadā śambhu tubhyam |
jarā janma duḥkhaugha tātapyamānaṁ prabho pāhi āpannamāmīśa śambho || 8||

I know not yoga, nor japa nor puja, O Lord,
But continuously and always I bow to You, O Shambhu!
Afflicted as I am by old-age, birth and other miseries,
Lord, protect me! O Shambhu, I bow to You. (8)

रुद्राष्टकमिदं प्रोक्तं विप्रेण हरतोषये।
ये पठन्ति नरा भक्त्या तेषां शम्भुः प्रसीदति॥
rudrāṣṭakamidaṁ proktaṁ vipreṇa haratoṣaye |
ye paṭhanti narā bhaktyā teṣāṁ śambhuḥ prasīdati ||

॥  इति श्रीगोस्वामितुलसीदासकृतं श्रीरुद्राष्टकं संपूर्णम्‌॥
||  iti śrīgosvāmitulasīdāsakṛtaṁ śrīrudrāṣṭakaṁ saṁpūrṇam ||

Kala Bhairava Ashtaka


॥ श्री कालभैरवाष्टकम्॥
|| śrī kālabhairavāṣṭakam||

By Adi Sankaracharya


Translated into English by: P.R.Ramachander source

देवराजसेव्यमानपावनांघ्रिपङ्कजं
व्यालयज्ञसूत्रमिन्दुशेखरं कृपाकरम्‌।
नारदादियोगिवृन्दवन्दितं दिगंबरं
काशिकापुराधिनाथकालभैरवं भजे॥ १॥
devarājasevyamānapāvanāṁghripaṅkajaṁ
vyālayajñasūtraminduśekharaṁ kṛpākaram |
nāradādiyogivṛndavanditaṁ digaṁbaraṁ
kāśikāpurādhināthakālabhairavaṁ bhaje || 1||


I salute to Kalabhairava, the lord of the city of Kasi,
Whose lotus like feet is being served by Devendra,
Who is merciful and wears the moon on his forehead ,
Who wears a snake as his sacred thread,
Who wears the different directions as his cloth,
And who is worshipped by sages like Narada. (1)


भानुकोटिभास्वरं भवाब्धितारकं परं
नीलकण्ठमीप्सितार्थदायकं त्रिलोचनम्‌।
कालकालमंबुजाक्शमक्शशूलमक्शरं
काशिकापुराधिनाथकालभैरवं भजे॥ २॥
bhānukoṭibhāsvaraṁ bhavābdhitārakaṁ paraṁ
nīlakaṇṭhamīpsitārthadāyakaṁ trilocanam |
kālakālamaṁbujākśamakśaśūlamakśaraṁ
kāśikāpurādhināthakālabhairavaṁ bhaje || 2||


I salute Kalabhairava, the lord of the city of Kasi,
Who shines like billions of suns,
Who helps us cross this miserable ocean of life,
Who is supreme and has a blue neck,
Who has three eyes and grants us our desires,
Who is the death to the God of death*,
Who has lotus flower like eyes,
Who has the undefeatable trident,
And who does not have decay.
* could also be translated as death to the time.(2)


शूलटंकपाशदण्डपाणिमादिकारणं
श्यामकायमादिदेवमक्शरं निरामयम्‌।
भीमविक्रमं प्रभुं विचित्रताण्डवप्रियं
काशिकापुराधिनाथकालभैरवं भजे॥ ३॥
śūlaṭaṁkapāśadaṇḍapāṇimādikāraṇaṁ
śyāmakāyamādidevamakśaraṁ nirāmayam |
bhīmavikramaṁ prabhuṁ vicitratāṇḍavapriyaṁ
kāśikāpurādhināthakālabhairavaṁ bhaje || 3||


I salute Kalabhairava, the lord of the city of Kasi,
Who has a spear, a chord and a stick as weapons,
Who is black in colour and the primeval cause,
Who is deathless and the first God,
Who is free from decay and ill health,
Who is the Lord who is a great hero,
And who likes the special vigorous thandava* (3).


भुक्तिमुक्तिदायकं प्रशस्तचारुविग्रहं
भक्तवत्सलं स्थितं समस्तलोकविग्रहम्‌।
विनिक्वणन्मनोज्ञहेमकिङ्किणीलसत्कटिं
काशिकापुराधिनाथकालभैरवं भजे॥ ४॥
bhuktimuktidāyakaṁ praśastacāruvigrahaṁ
bhaktavatsalaṁ sthitaṁ samastalokavigraham |
vinikvaṇanmanojñahemakiṅkiṇīlasatkaṭiṁ
kāśikāpurādhināthakālabhairavaṁ bhaje || 4||


I salute Kalabhairava, the lord of the city of Kasi,
Who fulfills desires and also grants salvation,
Who is well known for his pretty mien,
Who is a form of Shiva ,who loves his devotees,
Who is the God of the entire world,
Who assumes various forms,
And who has a golden waist thread,
On which jingling bells are tied.
* Another version mentions as Stitham –the one who is static. (4)


धर्मसेतुपालकं स्वधर्ममार्गनाशनं
कर्मपाशमोचकं सुशर्मधायकं विभुम्‌।
स्वर्णवर्णशेषपाशशोभितांगमण्डलं
काशिकापुराधिनाथकालभैरवं भजे॥ ५॥

dharmasetupālakaṁ svadharmamārganāśanaṁ
karmapāśamocakaṁ suśarmadhāyakaṁ vibhum |
svarṇavarṇaśeṣapāśaśobhitāṁgamaṇḍalaṁ
kāśikāpurādhināthakālabhairavaṁ bhaje || 5||


I salute Kalabhairava, the lord of the city of Kasi,
Who maintains the bridge of dharma in life,
Who destroys paths which are not right,
Who saves us from the ties of Karma,
Who is the lord who makes us ashamed ,
When trying to do wrong things,
Who has a shining body because of golden rope ,
With bells tied in various places. (5)


रत्नपादुकाप्रभाभिरामपादयुग्मकं
नित्यमद्वितीयमिष्टदैवतं निरंजनम्‌।
मृत्युदर्पनाशनं करालदंष्ट्रमोक्शणं
काशिकापुराधिनाथकालभैरवं भजे॥ ६॥

ratnapādukāprabhābhirāmapādayugmakaṁ
nityamadvitīyamiṣṭadaivataṁ niraṁjanam |
mṛtyudarpanāśanaṁ karāladaṁṣṭramokśaṇaṁ
kāśikāpurādhināthakālabhairavaṁ bhaje || 6||


I salute Kalabhairava, the lord of the city of Kasi,
Who has feet adorned by the shine of gem studded sandals,
Who is eternal and does not have any one second to him,
Who is our favorite God who bestows everything,
Who takes away the fear of death from humans,
And who grants them salvation by his terrible teeth.(6)


अट्टहासभिन्नपद्मजाण्डकोशसंततिं
दृष्टिपात्तनष्टपापजालमुग्रशासनम्‌।
अष्टसिद्धिदायकं कपालमालिकाधरं
काशिकापुराधिनाथकालभैरवं भजे॥ ७॥

aṭṭahāsabhinnapadmajāṇḍakośasaṁtatiṁ
dṛṣṭipāttanaṣṭapāpajālamugraśāsanam |
aṣṭasiddhidāyakaṁ kapālamālikādharaṁ
kāśikāpurādhināthakālabhairavaṁ bhaje || 7||


I salute Kalabhairava, the lord of the city of Kasi,
Whose loud roar is enough to destroy all those created by Brahma,
Whose sight is sufficient to destroy all sins,
Who is crafty and strict ruler,
Who can grant the eight occult powers,
And who wears the garland of skulls.(7)


भूतसंघनायकं विशालकीर्तिदायकं
काशिवासलोकपुण्यपापशोधकं विभुम्‌।
नीतिमार्गकोविदं पुरातनं जगत्पतिं
काशिकापुराधिनाथकालभैरवं भजे॥ ८॥

bhūtasaṁghanāyakaṁ viśālakīrtidāyakaṁ
kāśivāsalokapuṇyapāpaśodhakaṁ vibhum |
nītimārgakovidaṁ purātanaṁ jagatpatiṁ
kāśikāpurādhināthakālabhairavaṁ bhaje || 8||


I salute Kalabhairava, the lord of the city of Kasi,
Who is the chief of the society of Bhoothas,
Who grants broad based fame,
Who is the lord who judges good and bad deeds,
Of those who live in Varanasi,
Who is an expert in the way of righteousness,
And who is eternally old and lord of the universe. (8)


कालभैरवाष्टकं पठंति ये मनोहरं
ज्ञानमुक्तिसाधनं विचित्रपुण्यवर्धनम्‌।
शोकमोहदैन्यलोभकोपतापनाशनं
प्रयान्ति कालभैरवांघ्रिसन्निधिं नरा ध्रुवम्‌
kālabhairavāṣṭakaṁ paṭhaṁti ye manoharaṁ
jñānamuktisādhanaṁ vicitrapuṇyavardhanam |
śokamohadainyalobhakopatāpanāśanaṁ
prayānti kālabhairavāṁghrisannidhiṁ narā dhruvam

Those who read this enticing octet on Kalabhairava,
Which is the source of eternal knowledge,
Which increases the effect of righteous deeds,
And which destroys grief, passion, poverty, want and anger,
Would surely reach the holy presence of Kalabhairava.

Shiva Tandava Stotra

Shiva Tandava Stotra
source of English translation


॥ श्रीगणेशाय नमः॥ || śrī gaṇeśāya namaḥ ||

जटाटवीगलज्जलप्रवाहपावितस्थले
गलेऽवलम्ब्य लम्बितां भुजङ्गतुङ्गमालिकाम्‌। डमड्डमड्डमड्डमन्निनादवड्डमर्वयं
चकार चण्ड्ताण्डवं तनोतु नः शिवः शिवम्‌॥ १॥

jaṭāṭavīgalajjalapravāhapāvitasthale
gale'valambya lambitāṁ bhujaṅgatuṅgamālikām | ḍamaḍḍamaḍḍamaḍḍamanninādavaḍḍamarvayaṁ
cakāra caṇḍtāṇḍavaṁ tanotu naḥ śivaḥ śivam || 1||


That Śiva, Who having held a long-garland of the best-snake (cobra) at the neck which is purified by the flow of trickling water-drops in the forest-like twisted hair-locks, Who danced the fierce Tāṇḍava-dance to the music of a sounding-drum, — May that Śiva extend my bliss.[1] 

जटाकटाहसंभ्रमभ्रमन्निलिम्पनिर्झरी- -विलोलवीचिवल्लरीविराजमानमूर्धनि। धगद्धगद्धगज्ज्वलल्ललाटपट्टपावके किशोरचन्द्रशेखरे रतिः प्रतिक्शणं मम॥ २॥ jaṭākaṭāhasaṁbhramabhramannilimpanirjharī- -vilolavīcivallarīvirājamānamūrdhani | dhagaddhagaddhagajjvalallalāṭapaṭṭapāvake kiśoracandraśekhare ratiḥ pratikśaṇaṁ mama || 2|| 

At every moment, may I find pleasure in Śiva, Whose head is situated in between the creeper-like unsteady waves of Nilimpanirjharī (Gańgā) which is roaming unsteadily in the frying-pan like twisted hair-locks, Who has crackling and blazing fire at the surface of forehead, and Who has a crescent-moon (young moon) at the forehead.[2]

धराधरेन्द्रनंदिनीविलासबन्धुबन्धुर स्फुरद्दिगन्तसन्ततिप्रमोदमानमानसे। कृपाकटाक्शधोरणीनिरुद्धदुर्धरापदि क्वचिद्दिगम्बरेक्वचिच्चिदंबरे मनो विनोदमेतु वस्तुनि॥ ३॥ dharādharendranaṁdinīvilāsabandhubandhura sphuraddigantasantatipramodamānamānase | kṛpākaṭākśadhoraṇīniruddhadurdharāpadi kvaciddigambare(kvaciccidaṁbare) mano vinodametu vastuni || 3||


May my mind seeks happiness in Śiva, Whose mind has the shining universe and all the living-beings inside, Who is the charming sportive-friend of the daughter of the mountain-king of the Earth (i.e. Himālaya), Whose uninterrupted series of merciful-glances conceals immense-troubles, and Who has direction as His clothes.[3]


जटाभुजङ्गपिङ्गलस्फुरत्फणामणिप्रभा कदम्बकुङ्कुमद्रवप्रलिप्तदिग्वधूमुखे। मदान्धसिन्धुरस्फुरत्त्वगुत्तरीयमेदुरे मनो विनोदमद्भुतं बिभर्तु भूतभर्तरि॥ ४॥ jaṭābhujaṅgapiṅgalasphuratphaṇāmaṇiprabhā kadambakuṅkumadravapraliptadigvadhūmukhe | madāndhasindhurasphurattvaguttarīyamedure mano vinodamadbhutaṁ bibhartu bhūtabhartari || 4||


May my mind hold in Śiva, by Whom — with the light from the jewels of the shining-hoods of creeper-like yellow-snakes — the face of Dikkanyās’ are smeared with Kadamba-juice like red Kuńkuma, Who looks dense due to the glittering skin-garment of an intoxicated elephant, and Who is the Lord of the ghosts.[4]

सहस्रलोचनप्रभृत्यशेषलेखशेखर प्रसूनधूलिधोरणी विधूसराङ्घ्रिपीठभूः। भुजङ्गराजमालया निबद्धजाटजूटक श्रियै चिराय जायतां चकोरबन्धुशेखरः॥ ५॥ sahasralocanaprabhṛtyaśeṣalekhaśekhara prasūnadhūlidhoraṇī vidhūsarāṅghripīṭhabhūḥ | bhujaṅgarājamālayā nibaddhajāṭajūṭaka śriyai cirāya jāyatāṁ cakorabandhuśekharaḥ || 5||

For a long time, may Śiva — Whose foot-basement is grey due to the series of pollen dust from flowers at the head of Indra (Sahasralocana) and all other demi-gods, Whose matted hairlocks are tied by a garland of the king of snakes, and Who has a head-jewel of the friend of cakora bird — produce prosperity.[5]

ललाटचत्वरज्वलद्धनञ्जयस्फुलिङ्गभा- -निपीतपञ्चसायकं नमन्निलिम्पनायकम्‌। सुधामयूखलेखया विराजमानशेखरं महाकपालिसम्पदेशिरोजटालमस्तु नः ॥ ६॥ lalāṭacatvarajvaladdhanañjayasphuliṅgabhā- -nipītapañcasāyakaṁ namannilimpanāyakam | sudhāmayūkhalekhayā virājamānaśekharaṁ mahākapālisampadeśirojaṭālamastu naḥ || 6||


May we acquire the possession of tress-locks of Śiva, Which absorbed the five-arrows (of Kāmadeva) in the sparks of the blazing fire stored in the rectangular-forehead, Which are being bowed by the leader of supernatural-beings, Which have an enticing-forehead with a beautiful streak of crescent-moon.[6]


करालभालपट्टिकाधगद्धगद्धगज्ज्वल- द्धनञ्जयाहुतीकृतप्रचण्डपञ्चसायके। धराधरेन्द्रनन्दिनीकुचाग्रचित्रपत्रक- -प्रकल्पनैकशिल्पिनि त्रिलोचने रतिर्मम॥। ७॥ karālabhālapaṭṭikādhagaddhagaddhagajjvala- ddhanañjayāhutīkṛtapracaṇḍapañcasāyake | dharādharendranandinīkucāgracitrapatraka- -prakalpanaikaśilpini trilocane ratirmama ||| 7||


May I find pleasure in Trilocana, Who offered the five great-arrows (of Kāmadeva) to the blazing and chattering fire of the plate-like forehead, and Who is the sole-artist placing variegated artistic lines on the breasts of the daughter of Himālaya (Pārvatī).[7]


नवीनमेघमण्डली निरुद्धदुर्धरस्फुरत्‌- कुहूनिशीथिनीतमः प्रबन्धबद्धकन्धरः। निलिम्पनिर्झरीधरस्तनोतु कृत्तिसिन्धुरः कलानिधानबन्धुरः श्रियं जगद्धुरंधरः॥ ८॥ navīnameghamaṇḍalī niruddhadurdharasphurat- kuhūniśīthinītamaḥ prabandhabaddhakandharaḥ | nilimpanirjharīdharastanotu kṛttisindhuraḥ kalānidhānabandhuraḥ śriyaṁ jagaddhuraṁdharaḥ || 8||


May Śiva — Whose cord-tied neck is dark like a night with shining-moon obstructed by a group of harsh and new clouds, Who holds the River Gańgā, Whose cloth is made of elephant-skin, Who has a curved and crescent moon placed at the forehead, and Who bears the universe — expand [my] wealth.[8]

प्रफुल्लनीलपङ्कजप्रपञ्चकालिमप्रभा- -वलम्बिकण्ठकन्दलीरुचिप्रबद्धकन्धरम्‌। स्मरच्छिदं पुरच्छिदं भवच्छिदं मखच्छिदं गजच्छिदांधकछिदं तमंतकच्छिदं भजे॥ ९॥ praphullanīlapaṅkajaprapañcakālimaprabhā- -valambikaṇṭhakandalīruciprabaddhakandharam | smaracchidaṁ puracchidaṁ bhavacchidaṁ makhacchidaṁ gajacchidāṁdhakachidaṁ tamaṁtakacchidaṁ bhaje || 9||


I adore Śiva, Who supports the dark glow of blooming blue lotus series at around the girdle of His neck, Who cuts-off Smara (Kāmadeva), Who cuts-off Pura, Who cuts-off the mundane existence, Who cuts-off the sacrifice (of Dakṣa), Who cuts-off the demon Gaja, Who cuts-off Andhaka, and Who cuts-off Yama (death).[9]


अखर्वअगर्वसर्वमङ्गलाकलाकदंबमञ्जरी रसप्रवाहमाधुरी विजृंभणामधुव्रतम्‌। स्मरान्तकं पुरान्तकं भवान्तकं मखान्तकं गजान्तकान्धकान्तकं तमन्तकान्तकं भजे॥ १०॥ akharva(agarva)sarvamaṅgalākalākadaṁbamañjarī rasapravāhamādhurī vijṛṁbhaṇāmadhuvratam | smarāntakaṁ purāntakaṁ bhavāntakaṁ makhāntakaṁ gajāntakāndhakāntakaṁ tamantakāntakaṁ bhaje || 10||


I adore Śiva, Who only eats the sweet-flow of nectar from the beautiful flowers of Kadamba-trees which are the abode of all important auspicious qualities, Who destroys Smara (Kāmadeva), Who destroys Pura, Who destroys the mundane existence, Who destroys the sacrifice (of Dakṣa), Who destroys the demon Gaja, Who destroys Andhaka, and Who destroys Yama (death).[10]


जयत्वदभ्रविभ्रमभ्रमद्भुजङ्गमश्वस- -द्विनिर्गमत्क्रमस्फुरत्करालभालहव्यवाट्‌। धिमिद्धिमिद्धिमिध्वनन्मृदङ्गतुङ्गमङ्गल ध्वनिक्रमप्रवर्तित प्रचण्डताण्डवः शिवः॥ ११॥ jayatvadabhravibhramabhramadbhujaṅgamaśvasa- -dvinirgamatkramasphuratkarālabhālahavyavāṭ | dhimiddhimiddhimidhvananmṛdaṅgatuṅgamaṅgala dhvanikramapravartita pracaṇḍatāṇḍavaḥ śivaḥ || 11||


May Śiva, Whose dreadful forehead has oblations of plentiful, turbulent and wandering snake-hisses — first coming out and then sparking, Whose fierce tāṇḍava-dance is set in motion by the sound-series of the auspicious and best-drum (ḍamaru) — which is sounding with ‘dhimit-dhimit’ sounds, be victorious.[11]


दृषद्विचित्रतल्पयोर्भुजङ्गमौक्तिकस्रजोर्- -गरिष्ठरत्नलोष्ठयोः सुहृद्विपक्शपक्शयोः। तृष्णारविन्दचक्शुषोः प्रजामहीमहेन्द्रयोः समप्रवृतिकः समं प्रवर्तयन्मनः कदा सदाशिवं भजे॥ १२॥ dṛṣadvicitratalpayorbhujaṅgamauktikasrajor- -gariṣṭharatnaloṣṭhayoḥ suhṛdvipakśapakśayoḥ | tṛṣṇāravindacakśuṣoḥ prajāmahīmahendrayoḥ samapravṛtikaḥ (samaṁ pravartayanmanaḥ) kadā sadāśivaṁ bhaje || 12||


When will I adore Sadāśiva with an equal vision towards varied ways of the world, a snake or a pearl-garland, royal-gems or a lump of dirt, friend or enemy sides, a grass-eyed or a lotus-eyed person, and common men or the king.[12]

कदा निलिम्पनिर्झरीनिकुञ्जकोटरे वसन्‌ विमुक्तदुर्मतिः सदा शिरः स्थमञ्जलिं वहन्‌। विमुक्तलोललोचनो ललामभाललग्नकः शिवेति मंत्रमुच्चरन्‌ कदा सुखी भवाम्यहम्‌॥ १३॥ kadā nilimpanirjharīnikuñjakoṭare vasan vimuktadurmatiḥ sadā śiraḥ sthamañjaliṁ vahan | vimuktalolalocano lalāmabhālalagnakaḥ śiveti maṁtramuccaran kadā sukhī bhavāmyaham || 13||


Living in the hollow of a tree in the thickets of River Gańgā, always free from ill-thinking, bearing añjali at the forehead, free from lustful eyes, and forehead and head bonded, when will I become content while reciting the mantra ‘‘Śiva?’’[13]

इदम्‌ हि नित्यमेवमुक्तमुत्तमोत्तमं स्तवं पठन्स्मरन्ब्रुवन्नरो विशुद्धिमेतिसंततम्‌। हरे गुरौ सुभक्तिमाशु याति नान्यथा गतिं विमोहनं हि देहिनां सुशङ्करस्य चिंतनम्‌॥ १४॥ idam hi nityamevamuktamuttamottamaṁ stavaṁ paṭhansmaranbruvannaro viśuddhimetisaṁtatam | hare gurau subhaktimāśu yāti nānyathā gatiṁ vimohanaṁ hi dehināṁ suśaṅkarasya ciṁtanam || 14||


Reading, remembering, and reciting this eternal, having spoken thus, and the best among best eulogy indeed incessantly leads to purity. In preceptor Hara (Śiva) immediately the state of complete devotion is achieved; no other option is there. Just the thought of Śiva (Śańkara) is enough for the people.[14]

पूजावसानसमये दशवक्त्रगीतं यः शंभुपूजनपरं पठति प्रदोषे। तस्य स्थिरां रथगजेन्द्रतुरङ्गयुक्तां लक्श्मीं सदैव सुमुखिं प्रददाति शंभुः॥ १५॥ pūjāvasānasamaye daśavaktragītaṁ yaḥ śaṁbhupūjanaparaṁ paṭhati pradoṣe | tasya sthirāṁ rathagajendraturaṅgayuktāṁ lakśmīṁ sadaiva sumukhiṁ pradadāti śaṁbhuḥ || 15||


At the time of prayer-completion, that who reads this song by Daśavaktra (Rāvaṇa) after the prayer of Śambhu — Śambhu gives him stable wealth including chariots, elephants and horses, and beautiful face.[15]

॥ इति श्रीरावणविरचितं शिवताण्डवस्तोत्रं संपूर्णम्‌॥ || iti śrīrāvaṇaviracitaṁ śivatāṇḍavastotraṁ saṁpūrṇam||




Thus ends the Siva-Tandava Stotra written by Ravana. |

Shiva Tandava Stotra
source

||सार्थशिवताण्डवस्तोत्रम् ||

               ||श्रीगणेशाय नमः ||

जटाटवीगलज्जलप्रवाहपावितस्थले
matted hair-thick as forest-water-flow-consecrated-area 
      गलेऽवलम्ब्य लम्बितां भुजङ्गतुङ्गमालिकाम् |
      in the throat-stuck-hanging-snake-lofty-garland 
डमड्डमड्डमड्डमन्निनादवड्डमर्वयं
damat-damat-damat-damat-having sound-drum-this 
      चकार चण्डताण्डवं तनोतु नः शिवः शिवम् ||१||
      did-fierce-Tandava-may he shower-on us-Shiva-auspiciousness 

With his neck, consecrated by the flow of water flowing from the 
thick forest-like locks of hair, and on the neck, where the lofty snake 
is hanging garland, and the Damaru drum making the sound of 
Damat Damat Damat Damat, Lord Shiva did the auspicious dance of 
Tandava and may He shower prosperity on us all. 

जटाकटाहसंभ्रमभ्रमन्निलिम्पनिर्झरी- 
matted hair-a well-agitation-moving-celestial river 
     - विलोलवीचिवल्लरीविराजमानमूर्धनि |
      agitating-waves-rows-glorified-head 
धगद्धगद्धगज्ज्वलल्ललाटपट्टपावके
Dhagat dhagat dhagat-flaming-forehead-flat area-fire 
      किशोरचन्द्रशेखरे रतिः प्रतिक्षणं मम ||२||
      baby-moon-crest jewel-love-every moment-for me 

I have a very deep interest in Lord Shiva, whose head is glorified by 
the rows of moving waves of the celestial river Ganga, agitating in 
the deep well of his hair-locks, and who has the brilliant fire flaming 
on the surface of his forehead, and who has the crescent moon as a 
jewel on his head. 

धराधरेन्द्रनंदिनीविलासबन्धुबन्धुर
King of mountains-daughter-sportive-kith-beautiful- 
      स्फुरद्दिगन्तसन्ततिप्रमोदमानमानसे |
      glorious-horizon-all living beings-rejoicing-mind 
कृपाकटाक्षधोरणीनिरुद्धदुर्धरापदि
compassion-look-continuous flow-obstructed-hardships 
      क्वचिद्दिगम्बरे( क्वचिच्चिदंबरे) मनो विनोदमेतु वस्तुनि ||३||
      some time-in the omnipresent-mind-pleasure-may seek-in a thing 

May my mind seek happiness in the Lord Shiva, in whose mind all the 
living beings of the glorious universe exist, who is the sportive 
companion of Parvati (daughter of the mountain king), who controls 
invincible hardships with the flow of his compassionate look, who is 
all-persuasive (the directions are his clothes). 

लताभुजङ्गपिङ्गलस्फुरत्फणामणिप्रभा
creeping-snake-reddish brown-shining-hood-gem-luster- 
      कदम्बकुङ्कुमद्रवप्रलिप्तदिग्वधूमुखे |
      variegated-red dye-melting-applied-directions-beloved-face 
मदान्धसिन्धुरस्फुरत्त्वगुत्तरीयमेदुरे
intoxicated-elephant-glittering-skin-upper garment-covered 
      मनो विनोदमद्भुतं बिभर्तु भूतभर्तरि ||४||
      mind-pleasure-wonderful-may it seek-in him who supports all life 

May I seek wonderful pleasure in Lord Shiva, who is supporter 
of all life, who with his creeping snake with reddish brown hood and 
with the luster of his gem on it spreading out variegated colors on the 
beautiful faces of the maidens of directions, who is covered with a 
glittering upper garment made of the skin of a huge intoxicated 
elephant. 

सहस्रलोचनप्रभृत्यशेषलेखशेखर
Indra/Vishnu-and others-all-lined up-heads- 
      प्रसूनधूलिधोरणी विधूसराङ्घ्रिपीठभूः |
      flower-dust-force-grayed-feet-seat 
भुजङ्गराजमालया निबद्धजाटजूटक
snake-red-garland (with) tied-locked hair 
      श्रियै चिराय जायतां चकोरबन्धुशेखरः ||५||
      for the prosperity-for a long time-may he be-Cakora bird-relative-on head 

May Lord Shiva give us prosperity, who has the moon (relative of the 
Cakora bird) as his head-jewel, whose hair is tied by the red snake- 
garland, whose foot-stool is grayed by the flow of dust from the  
flowers from the rows of heads of all the Gods, Indra/Vishnu and others. 

ललाटचत्वरज्वलद्धनञ्जयस्फुलिङ्गभा- 
forehead-flat area-flaming-fire-sparks-luster 
     - निपीतपञ्चसायकं नमन्निलिम्पनायकम् |
     devoured-God of Love-bowing-Gods-leader 
सुधामयूखलेखया विराजमानशेखरं
cool-rayed-crescent-beautiful-head 
      महाकपालिसम्पदेशिरोजटालमस्तु नः  ||६||
      for the Siddhi-prosperity-head-locked hair-may it be-to us 

May we get the wealth of Siddhis from Shiva's locks of hair, which 
devoured the God of Love with the sparks of the fire flaming in His 
forehead, who is bowed by all the celestial leaders, who is beautiful 
with a crescent moon 

करालभालपट्टिकाधगद्धगद्धगज्ज्वल- 
dreadful-forehead-flat area-dhagat-dhagat-flaming 
      द्धनञ्जयाहुतीकृतप्रचण्डपञ्चसायके |
      fire-offered-powerful-God of Love 
धराधरेन्द्रनन्दिनीकुचाग्रचित्रपत्रक- 
king of mountains-daughter-breast-tip-colorful-decorative lines 
     - प्रकल्पनैकशिल्पिनि त्रिलोचने रतिर्मम |||७||
     drawing-sole-artist - in the three-eyed -deep interest-mine 

My interest is in Lord Shiva, who has three eyes, who has offered the 
powerful God of Love into the fire, flaming Dhagad Dhagad on the 
flat surface of his forehead who is the sole expert artist of drawing 
decorative lines on the tips of breasts of Parvati, the daughter of 
the mountain king. 

नवीनमेघमण्डली निरुद्धदुर्धरस्फुरत्- 
new-cloud-circle - obstructed-harsh-striking- 
      कुहूनिशीथिनीतमः प्रबन्धबद्धकन्धरः |
      new moon-midnight-darkness-tightly-tied-neck 
निलिम्पनिर्झरीधरस्तनोतु कृत्तिसिन्धुरः
celestial-river-wearing-may he bless-skin-red 
      कलानिधानबन्धुरः श्रियं जगद्धुरंधरः ||८||
      moon-lovely-prosperity-universe-bearer of the burden 

May Lord Shiva give us prosperity, who bears the burden of this 
universe, who is lovely with the moon, who is red wearing the skin, 
who has the celestial river Ganga, whose neck is dark as midnight 
of new moon night covered by many layers of clouds. 

प्रफुल्लनीलपङ्कजप्रपञ्चकालिमप्रभा- 
well-opened-blue-lotus-universe-darkness-luster 
     - वलम्बिकण्ठकन्दलीरुचिप्रबद्धकन्धरम् |
     hanging-inside-temple-luster-tied-neck 
स्मरच्छिदं पुरच्छिदं भवच्छिदं मखच्छिदं
Manmatha-killer-city-destroyer-mundane life -destroyer-sacrifice destroyer 
      गजच्छिदांधकच्छिदं तमंतकच्छिदं भजे ||९||
      elephant-killer-demon-killer-him-destroyer of Lord Yama-I worship 

I pray to Lord Shiva, whose neck is tied with the luster of the temples 
hanging on the neck with the glory of the fully-bloomed blue lotuses 
which looked like the blackness (sins) of the universe, who is the 
killer of Manmatha, who destroyed Tripuras, who destroyed the 
bonds of worldly life, who destroyed the sacrifice, who destroyed the 
demon Andhaka, the destroyer of the elephants, and who controlled 
the God of death, Yama. 

अखर्व( अगर्व) सर्वमङ्गलाकलाकदंबमञ्जरी
great-all-auspicious-art-variegated-bunch- 
      रसप्रवाहमाधुरी विजृंभणामधुव्रतम् |
      enjoyment-flow-sweetness-flaring up-bees 
स्मरान्तकं पुरान्तकं भवान्तकं मखान्तकं
Manmatha-destroyer-city-destroyer-worldly bond-destroyer -sacrifice-destroyer 
      गजान्तकान्धकान्तकं तमन्तकान्तकं भजे ||१०||
      elephant-killer-Andhaka-demon-killer-him-Yama-controller-I worship 

I pray to Lord Shiva, who has bees flying all over because of the sweet 
honey from the beautiful bunch of auspicious Kadamba flowers, who 
is the killer of Manmatha, who destroyed Tripuras, who destroyed the 
bonds of worldly life, who destroyed the sacrifice, who destroyed the 
demon Andhaka, the killer of the elephants, and who controlled the 
God of death, Yama. 

जयत्वदभ्रविभ्रमभ्रमद्भुजङ्गमश्वस- 
victorious-foot-sky-whirling-roaming-snake-breath- 
     - द्विनिर्गमत्क्रमस्फुरत्करालभालहव्यवाट् |
     coming out-shaking-evident-dreadful-forehead-fire 
धिमिद्धिमिद्धिमिध्वनन्मृदङ्गतुङ्गमङ्गल
Dhimid-dhimid-dhimid-sounding-drum-high-auspicious- 
     ध्वनिक्रमप्रवर्तित प्रचण्डताण्डवः शिवः ||११||
     sound-series-caused-fierce-Tandava dance-Shiva 

Lord Shiva, whose dance of Tandava is in tune with the series of loud 
sounds of drum making Dhimid Dhimid sounds, who has the fire 
on the great forehead, the fire that is spreading out because of the 
breath of the snake wandering in whirling motion in the glorious sky. 

स्पृषद्विचित्रतल्पयोर्भुजङ्गमौक्तिकस्रजोर्- 
touching-varied-ways-snake-embodied-garland 
     - गरिष्ठरत्नलोष्ठयोः सुहृद्विपक्षपक्षयोः |
     most precious-gems-brilliance-friends-enemies-two wings 
तृष्णारविन्दचक्षुषोः प्रजामहीमहेन्द्रयोः
grass-lotus-eyes people and the great emperor 
     समप्रवृत्तिकः ( समं प्रवर्तयन्मनः) कदा सदाशिवं भजे ||१२||
     equal-behaviour-always-Lord Shiva-worship-I 

When will I worship Lord Sadasiva (eternally auspicious) God, with 
equal vision towards the people and an emperor, and a blade of grass 
and lotus-like eye, towards both friends and enemies, towards the 
valuable gem and some lump of dirt, towards a snake and a garland 
and towards varied ways of the world 

कदा निलिम्पनिर्झरीनिकुञ्जकोटरे वसन्
when-celestial river-bush-hollow place(in)-living 
     विमुक्तदुर्मतिः सदा शिरः स्थमञ्जलिं वहन् |
     released-bad mind-always-on the head-folded hands- 
विमुक्तलोललोचनो ललामभाललग्नकः
agitation-shaking-eyes-the best-forehead-interested 
     शिवेति मंत्रमुच्चरन् कदा सुखी भवाम्यहम् ||१३||
     "Shiva" -mantra-uttering-when-happy-will-be-I 

When will I be happy, living in the hollow place near the celestial 
river, Ganga, carrying the folded hands on my head all the time, with 
my bad thinking washed away, and uttering the mantra of Lord Shiva 
and devoted in the God with glorious forehead with vibrating eyes. 

इदम् हि नित्यमेवमुक्तमुत्तमोत्तमं स्तवं
This-indeed-daily-thus-said-the best of the best-stotra 
     पठन्स्मरन्ब्रुवन्नरो विशुद्धिमेतिसंततम् |
     reading-remembering-saying-a person-sanctity-gets-always 
हरे गुरौ सुभक्तिमाशु याति नान्यथा गतिं
in Shiva-in Guru-deep devotion-quickly-gets-no-other-way 
     विमोहनं हि देहिनां सुशङ्करस्य चिंतनम् ||१४||
     removal of delusion-indeed-for the people-blessed Shiva's thought 

Whoever reads, remembers and says this best stotra as it is said here, 
gets purified for ever, and obtains devotion in the great Guru Shiva. 
For this devotion, there is no other way. Just the mere thought of 
Lord Shiva indeed removes the delusion. 

पूजावसानसमये दशवक्त्रगीतं
worship-end-time-Ravana-sung 
     यः शंभुपूजनपरं पठति प्रदोषे |
     who-Shiva-worship-dedicated-reads-early in the evening, after sunset
तस्य स्थिरां रथगजेन्द्रतुरङ्गयुक्तां
to him-stable-chariot-elephant-horse-having 
     लक्ष्मीं सदैव  सुमुखिं प्रददाति शंभुः ||१५||
     Lakshmi-always-definitely-favourable-gives-Shiva 

In the evening, after sunset, at the end of Puja, whoever utters this
stotra dedicated to the worship of Shiva, Lord Shiva blessed him with very 
stable Lakshmi (prosperity) with all the richness of chariots, elephants 
and horses. 


इति श्रीरावण- कृतम्
thus sri-Ravana-done 
शिव- ताण्डव- स्तोत्रम्
Shiva-tandava-stotra 
     सम्पूर्णम्
     ends. 

Thus ends the Shiva-Tandava Stotra written by Ravana. 
  
The word-meanings and translation have been kindly provided by 
Dr. Sarasvati Mohan (samskrt@aol.com) and her students at Samskrit 
Academy, San Jose CA, USA. She teaches samskrit in the Bay area.
The typing of these was done by SArada kALiSeTTy 
(skaliset@pcocd2.intel.com).