Mananamala (GARLAND OF MIND FLOWERS) -2

Mananamala

(GARLAND OF MIND FLOWERS)

Compiled by

Swami Bhoomananda Tirtha

Jagadaàba vicitram-atra kià

Paripürëä karuëä'sti cen-mayi

Aparädha-paraàparävåtaà

Na hi mätä samupekñate sutaà

O the Mother of the universe, what is the wonder

here that you show full mercy on me! The mother

never condescends to relinquish the son, be he caught

up in the spiral of sins, guilt and slips!

70

ÇRÉMAD-BHÄGAVATA STOTRÄËI

Bhäraù paraà paööa-kiréöa-juñöaà

Apyuttamäìgaà na namen-mukundaà

Çävau karau no kurute saparyäà

Harer lasat-käïcana-kaìkaëau vä

VERSES FROM ÇRÉMAD-BHÄGAVATA

The head, decked though by beautiful turban or crown, is verily

a sheer load, should it not fall at the feet of Lord Mukunda.

However good-looking by wearing sparkling bangles made of

gold the hands be, should they not betake to worshipping Lord

Hari, verily are they like the ones in a dead body.

Cänto 2-3-21

71

Barhäyite te nayane naräëäà

Liìgäni viñëor-na nirékñato ye

Pädau nåëäà tau druma-janma-bhäjau

Kñeträëi na-anuvrajato harer-yau

The eyes of those men will be like the ones on the

peacock’s feather should they not be given to seeing

the idols of Vishnu and the moving devotees of His;

the legs and feet of men are like the protruding roots

of trees if they be devoid of the habit of going to the

temples of Lord Hari and doing pradakñiëa

(circumambulation) there.

Cänto 2-3-22

72

Yo'ntaù praviçya mama väcam-imäà prasuptäà

Saïjévayat-yakhila-çakti-dharaù svadhämnä

Anyäàçca hasta-caraëa-çravaëa-tvagädén

Präëän namo bhagavate puruñäya tubhyaà

Prostration to you, O Bhagavän, the Supreme Puruña, who,

possessing as He does, the six-fold spiritual excellences

(bhaga), has entered and, by virtue of His mere presence,

which embodies within it the entire infinitude of powers,

does activate my speech, which is otherwise dormant, and

likewise has empowered the other organs such as the hands,

feet, ears, skin and life-forces.

Dhruva in Cänto 4-9-6

73

Ahaà hare tava pädaika-müla-

Däsänudäso bhavitäsmi bhüyaù

Manaù smaret-äsupater-guëäàste

Gåëéta väk karma karotu käyaù

May I be the most humble attendant of your

attendants, who veer round your holy feet, waiting to

hear your bidding; let this be so for as many times as I

shall be born. Let my mind remember the qualities

and virtues relating to you, who are the Lord of my

very life forces. May my tongue praise your glories

and the body remain engaged in loyal service to you.

Cänto 6-11-24

74

Bhogena puëyaà kuçalena päpaà

Kalebaraà käla-javena hitvä

Kértià viçuddhäà sura-loka-gétäà

Vitäya mämeñyasi mukta-bandhaù

You will reach me, relieved of all kinds of bondage,

after exhausting virtue by enjoying the comforts of

royal life, vice by bearing the burden of people’s

welfare and the body by undergoing the passage of

time, consequently by spreading spotless fame, to be

sung in the world of Gods.

Lord Narasimha to Prahläda, Cänto 7-10-13

75

 .

Käyena väcä manasendriyair-vä

Buddhyätmanä vänusåta-svabhävät

Karoti yad-yat-sakalaà parasmai

Näräyaëäyeti samarpayet-tat

Whatever is performed by the body, speech, mind,

senses or intelligence, or by dint of the force emerging

from one’s own nature, dedicate and surrender all that

to Lord Näräyaëa, who is the Supreme Source of

everything.

Cänto 11-2-36

76

Sarva-bhüteñu yaù paçyet

Bhagavad-bhävam-ätmanaù

Bhütäni bhagavatyätman-

Yeña bhägavato-ttamaù

Who perceives the unmistakable presence of the

Lord, Who is no other than the Self in all beings

and likewise, all the beings in the Lord, he is the

best of devotees.

Cänto 11-2-45

77

Éçvare tad-adhéneñu bäliçeñu dviñatsu ca

Prema-maitré-kåpopekñä yaù karoti sa madhyamaù

That one is indeed the middle-level devotee, who

fosters love (prema) to the Lord, friendship to His

devotees, kindness to the undiscriminating and

indifference (upekñä) for the enemies around.

Cänto 11-2-46

78

Arcäyäà-eva haraye püjäà yaù çraddhayehate

Na tad-bhakteñu cä-nyeñu sa bhaktaù präkåtaù småtaù

He, who assiduously performs the worship

intended for Hari in the idol alone and at the same

time ignores Hari’s own devotees and the other

noble people around, is a devotee, no doubt, but is

uncultured and of low wit.

Cänto 11-2-47

79

Gåhétvä-péndriyair-arthän yo na dveñöi na käìkñati

Viñëor-mäyäà-idaà paçyan sa vai bhägavatottamaù

That devotee is par excellent, who, while admitting the

objects of the world to his senses, refrains from

undergoing undue hatred or greed, for he considers all

this to be the illusory display of Lord Viñëu. His is the

state of uniformity, freed from the thrust of ups and

downs. In such a state of the mind is the Lord best

embraced and experienced.

Cänto 11-2-48

80

Visåjati hådayaà na yasya säkñät

Harir-avaçä-bhihito'-pyaghaugha-näçaù

Praëaya-raçanayä dhåtäìghri-padmaù

Sa bhavati bhägavata-pradhäna uktaù

That one truly is said to be the most valuable among

the devotees of the Lord, whose heart Lord Hari, given

to destroying all the sins of one who speaks out His

Name but once in distress, is obviously unable to leave,

for reason of His lotus feet being held firmly by the

chord of love (emanating from the devotee’s heart).

Cänto 11-2-55

81

Devarñi-bhütäpta-nåëäà pitåëäà

Na kiìkaro näyamåëé ca räjan

Sarvätmanä yaù çaraëaà çaraëyaà

Gato mukundaà parihåtya kartaà

He, O King, who, having relinquished all obligations,

secular as well as religious, has taken refuge with the

whole of his being under the most adorable and

dependable source, is neither a servant nor a debtor to

any one – the Gods, the Rishis, the beings, his own

dependants, or the manes – in short to none indeed,

either here or hereafter.

Cänto 11-5-41

82

 .

Sva-pädamülaà bhajataù priyasya

Tyaktä-nya-bhävasya hariù pareçaù

Vikarma yaccotpatitaà kathaïcit

Dhunoti sarvaà hådi sanniviñöaù

Seated safely in the heart of that beloved devotee, who,

forsaking all considerations – addictions and loyalties –

betakes himself exclusively to the worship of His feet,

Hari, the supreme controller of the universe, washes

away the effects of whatever actions, forbidden or

unwelcome, have somehow been incurred by him.

Cänto 11-5-42

83

Sarva-bhüta-suhåcchänto jïäna-vijïäna-niçcayaù

Paçyan-madätmakaà viçvaà na vipadyeta vai punaù

Feeling friendly towards all beings, resolute because

of the definiteness derived from spiritual wisdom

and realization, beholding the extensive universe as

identical with My Being, the devotee never gets

tormented by grief.

Sri Kåñëa to Uddhava: Cänto 11-7-12

84

So'haà mamäham-iti müòha-matir-vigäòhaù

Tvan-mäyayä viracitätmani sänubandhe

Tatvaïjasä nigaditaà bhavatä yathähaà

Saàsädhayämi bhagavan-nanuçädhi bhåtyaà

Immersed in the delusion ‘I am this’ with regard to

this body, which is your illusory creation, and ‘this

is mine’ in respect of the body’s belongings (like

house, property, etc,), overpowered by your own

inscrutable power, I am but a fool. Therefore, O

Lord, instruct me, your loyal servant, that I may

straightaway attain the great goal you have just now

set before me.

Sri Kåñëa to Uddhava: Cänto 11-7-16

85

Präyeëa manujä loke loka-tatva-vicakñaëäù

Samud-dharanti hyätmänaà ätmanaiväçubhäçayät

Men of the world, as a rule, liberate themselves

from the hold of evil tendencies with the help of

their own mind and intelligence, by cultivating

keenness and discrimination, and for that purpose

observing carefully the nature and composition of

the world and its principles.

Sri Kåñëa to Uddhava: Cänto 11-7-19

86

Sukham-aindriyakaà räjan

svarge naraka eva ca

Dehinäà yad-yathä duùkhaà

tasmä-nneccheta tad-budhaù

The enjoyment, O King, which results from the

contact of the senses, is available in heaven as well

as in hell (not alone on this earth), in the same way

as suffering is. Therefore, no intelligent man need

strive specifically for it (as if it were rare.)

Cänto 11-8-1

87

Santaà samépe ramaëaà rati-pradaà

Vitta-pradaà nityam-imaà vihäya

Akämadaà duùkha-bhayä-dhi-çokamoha-

pradaà tuccham-ahaà bhaje'jïä

Surely I am a fool in that, neglecting all along the

dear one who lives closest to me and constantly,

ever ready to give delight as well as wealth,

including the thrills of romance, I have been wooing

the trifling of a man who, incapacitated as he is to

satisfy my desires, has been giving me instead

affliction, fear, ill-health, agitation and infatuation.

(From Pingalä’s story – her introspection):

Cänto 11-8-31

88

Äçä hi paramaà duùkhaà

nairäçyaà paramaà sukhaà

Yathä saïchidya käntäçäà

sukhaà suñväpa piìgalä

Expectation is the paramount misery; to be free of

all expectations is the highest form of comfort.

Bidding good-bye to the desire for getting lovers,

Pingala (the courtesan of Mithiläpuri) slept happily,

relieved of all anxieties and infatuation.

Cänto 11-8-44

89

ìtain y}ZDNdai< s tIwaiR n inyma yma>,

ywavéNx e sTs¼> svsR ¼apha e ih mam!. 90.

Na rodhayati mäà yogo na säìkhyaà dharma eva ca

Na svädhyäya-stapas-tyägo neñöä-pürtaà na dakñiëä

Vratäni yajïaç-chandäàsi térthäni niyamä yamäù

Yathä-varundhe sat-saìgaù sarva-saìgä-paho hi mäà

Yoga, discrimination, piety, study of the Vedas, austerities,

renunciation, rites such as Agnihotra, works of public utility,

charity, vows, sacrifices of various kinds, chanting of Mantras,

places of holiness and pilgrimage, moral and ethical codes; none

of these will be able to bind me, entangle me, so well as the

association of Saints, which has the power of uprooting all

attachment.

Sri Kåñëa to Uddhava: Cänto 11-12-1 and 2

90

Akiïcanasya däntasya çäntasya samacetasaù

Mayä santuñöa-manasaù sarväù sukha-mayä diçaù

Verily all places and directions are laden with happiness for

the one who is having nothing at all to feel as his own, who,

with his senses well under control and the mind appeased, is

given always to equal vision and whose mind is filled with the

delight springing from Me.

Sri Kåñëa to Uddhava: Cänto 11-14-13

91

Na pärameñöhyaà na mahendra-dhiñëyaà

Na särva-bhaumaà na rasädhipatyaà

Na yoga-siddhér-apunarbhavaà vä

Mayyarpitätmecchati mad-vinä-nyat

The abode of Brahmä or that of Indra; the status of an emperor

here or the administration of the nether region; the great mystic

powers derived through Yoga or the acclaimed freedom from all

further births; none of these, verily none, does one whose mind is

absorbed in devotion and surrender to Me, desire the least.

Sri Kåñëa to Uddhava: Cänto 11-14-14

92

Nir-apekñaà munià çäntaà

Nir-vairaà samadarçanaà

Anuvrajämy-ahaà nityaà

Püyeyet-yaìghri-reëubhiù

I cherish to follow incessantly that rare soul, given to quietness

and composure, who is non-expectant by habit, who bears no

unfriendliness to any one and who preserves the lofty equal

vision, so that I may be purified by the dust of his feet.

Sri Kåñëa to Uddhava: Cänto 11-14-16

93

Niñkiïcanä mayyanurakta-cetasaù

Çäntä mahänto'-khila-jéva-vatsaläù

Kämair-anälabdha-dhiyo juñanti yat

Tan-nairapekñyaà na viduù sukhaà mama

Those exalted souls who have not a speck to feel as theirs,

whose minds are lost in the romance of devotion to Me and

hence are given to composure, who are filled with affection

towards all creatures, whose intelligence is salvaged from the

total lack of desire, incessantly taste the bliss emerging from the

state of non-expectation. That is the unique bliss born sublimely

of Me. How can the others get to know of it?

Sri Kåñëa to Uddhava: Cänto 11-14-17

94

Väg-gadgadä dravate yasya cittaà

Rudaty-abhékñëaà hasati kvacicca

Vilajja ud gäyati nåtyate ca

Madbhakti-yukto bhuvanaà punäti

When imbued with devotion to Me, the speech gets intercepted

by sobs, the heart begins to melt, eyes trickle profusely;

sometimes there ensue smiles and laughter; in joyful exuberance,

casting aside the sense of shame such a one sings aloud and

sometimes dances too; by these several ways the devotee purifies

the entire world.

Sri Kåñëa to Uddhava: Cänto 11-14-24

95

Yathä yathätmä parimåjyate'sau

Mat-puëya-gäthä-çravaëä-abhidhänaiù

Tathä tathä paçyati vastu sükñmaà

Cakñur-yathaiväïjana-samprayuktaà

To which extent is the mind, treated by listening to My holy

stories and the recital of My names, gets purified, to that extent

is it enabled to perceive the subtle spiritual Reality, as are the

eyes helped by the application of collyrium.

Sri Kåñëa to Uddhava: Cänto 11-14-26

96

Viñayän-dhyäyataç-cittaà

Viñayeñu viñajjate

Mäm-anusmarata-çcittaà

Mayyeva praviléyate

That mind which is given to remembrance of the

objects of the world gets sunk in them, whereas the

one fostering My memory gets dissolved into My

being.

Sri Kåñëa to Uddhava: Cänto 11-14-27

97

Väëé guëänukathane çravaëau kathäyäà

Hastau ca karmasu mana-stava pädayornaù

Småtyäà çira-stava niväsa-jagat-praëäme

Dåñöiù satäà darçane-astu bhavat-tanünäà

May our tongue remain engrossed in relating your qualities and

virtues, ears in your stories, hands in doing your service, mind

in the remembrance of your feet, head in prostrating before the

world which is your abode and the eyes in seeing your

devotees, who are no other than your won Self personified.

Cänto 10-10-38

98

Na käñöhe vidyate devo

Päñäëe na ca måëmaye

Bhäve hi vidyate devo

Tasmäd-bhävo hi käraëaà

Not in the wood does God abide, nor in stone or clay

born idols. In the zeal and piety (bhäva) of the mind

alone is the Lord truly subsisting. The right cause, which

leads to Godliness, is hence bhäva, the depth and fullness

of feeling and fervour.

99

Etävän-eva loke'-smin

Puàsaù svärthaù paraù småtaù

Ekänta-bhaktir-govinde

Yat-sarvatra tad-ékñaëaà

Devotion, exclusive and endless, to

Lord Govinda, which consists in

seeing Him everywhere, this indeed

is considered in this world the object

of supreme benefit for man.

100

Nirguëa-Brahma, Jïäna, Vairägya, Mokña Stoträëi

Viçvaà darpaëa-dåçyamäna-nagaré-tulyaà nijäntar-gataà

Paçyannätmani mäyayä bahir-ivodbhütaà yathä nidrayä

Yaù säkñät-kurute prabodha-samaye svätmänamevädvayaà

Tasmai çré-guru-mürtaye nama idaà çré-dakñiëä-mürtaye

HYMNS ON NIRGUËA-BRAHMAN, JÏÄNA,

VAIRÄGYA AND MOKÑA

Visualizing like the city seen in a mirror, the universe, which

looks as if it were outwardly born and existing, as inhering but

in the Self, as for instance the dream issuing forth from sleep,

He who perceives it easily by dint of his spiritual awakening as

verily non-dual and no other than the inward Self, to Him, the

God Dakñiëämürti who comes in the form of Guru, is this

salutation.

101

Béjasyä-ntar-iväìkuro jagadidaà

präì-nirvikalpaà punar-

Mäyä-kalpita-deça-käla-kalanävaicitrya-

citrékåtaà

Mäyävéva vijåmbhayatyapi

mahäyogéva yaù svecchayä

Tasmai çré-guru-mürtaye

nama idaà çré-dakñiëä-mürtaye

He who, like a mighty juggler (illusion-producer), manifests out

of His own pure will this extended world, which before its

evolution remained indistinct like the sprout within the seed

and which, in conjunction with space, time and imagination –all

brought into being by the inscrutable power of illusion –

became this, wonderfully distinct and manifold; to Him, God

Dakñiëämürti, taking the form of Guru, is this my salutation.

102

Yasyaiva sphuraëaà sadätmakamasat-

kalpärthakaà bhäsate

Säkñät-tattvam-aséti veda-vacasä

yo bodhayaty-äçritän

Yat-säkñät-karaëäd-bhaven-na

punar-ävåttir-bhaväàbhonidhau

Tasmai çré-guru-mürtaye

nama idaà çré-dakñiëä-mürtaye

He, whose expression is the essence and core of Reality, who

nevertheless reveals Himself as the objects displaying unreal

characteristics, who awakens by means of the Vedic dictum

(Mahäväkya) ‘That thou art’ (tat-tvam-asi), those that seek Him

for instruction and who imparts direct realization (of the Self)

by the merit of which the chance for further birth in this mighty

sea of worldly life gets eliminated; to Çri Dakñiëämürti, who

takes the glorious form of the Teacher, let this my prostration

be.

103

Nänä-chidra-ghaöodara-sthitamahä-

dépa-prabhä-bhäsvaraà

Jïänaà yasya tu cakñur-ädikaraëa-

dvärä bahi-spandate

Jänäméti tameva bhäntaà-anubhätyetat-

samastaà jagat

Tasmai çré-guru-mürtaye

nama idaà çré-dakñiëä-mürtaye

He, whose awareness, like the beam of rays emanating from a

powerful lamp placed inside a mud pot with several holes,

spreads forth outward through the instruments of perception

like the eyes etc., whose lustre is evidenced in the awareness ‘I

know’ and who, shining alone, is this whole universe shining; to

the glorious Dakñiëämürti, incarnate as the blessed Teacher, is

this my prostration.

104

baLyaid:vip ja¢daid; u twa svaSR vvSwaSvip

Bälyädiñvapi jägradädiñu tathä

sarväsvavasthäs-vapi

Vyävåttäs-vanuvartamänam-ahamityantaù

sphurantaà sadä

Svätmänaà prakaöékaroti

bhajatäà yo mudrayä bhadrayä

Tasmai çré-guru-mürtaye

nama idaà çré-dakñiëä-mürtaye

He who shines inmost incessantly as the ‘I’ in all the states such

as childhood, wakefulness, etc., as also in the several other

facets of our transaction and activity; who illustrates the selfluminous

nature of the Self by showing the auspicious fingersymbol

(mudra); to Çri Dakñiëämürti, who puts on the blessed

form of Teacher, may this my prostration be.

105

Viçvaà paçyati kärya-käraëatayä

sva-svämi-sambandhataù

Çiñyä-cäryatayä tathaiva

pitå-puträdyätmanä bhedataù

Svapne jägrati vä ya eña puruño

mäyä-paribhrämitaù

Tasmai çré-guru-mürtaye

nama idaà çré-dakñiëä-mürtaye

He, who as the human being, suffering under the agitation

caused by mäyä, perceives the world as the succession of cause

and effect, as the bond of relationships such as the owner and

the owned, the disciple and the teacher, parent and the child,

etc. – in such distinct sequences – whether it be in dream or

wakefulness, to Him, the venerable Dakñiëämürti, manifest as

the blessed Teacher, be this prostration.

106

Bhür-ambhäàsyanalo-anilo'mbaramaharnätho

himäàçuù pumänityäbhäti

car-äcarätmakam-idaà

yasyaiva mürt-yañöakaà

Nänyat-kiïcana vidyate vimåçatäà

yasmät-parasmäd-vibhoù

tasmai çré-guru-mürtaye

nama idaà çré-dakñiëä-mürtaye

To those that are given to reflection, there is none the least

beside Him, the Supreme, the omnipresent, whose visible

eight-fold being alone manifests as the earth, water, fire, air,

space (äkäça), sun, moon and man, which together constitute

the entire mobile and immobile creation; to such a one, the

glorious Dakñiëämürti, whose visible form is the Teacher

before me, let this prostration be.

107

Sarvätmatvam-iti sphuöékåtam-idaà

yasmäd-amuñmiàstave

Tenäsya çravaëät-tadartha-mananäddhyänäcca

saìkértanät

Sarvätmatva-mahävibhüti-sahitaà

syäd-éçvaratvaà svataù

Sidhyet-tatpunar-añöadhä pariëataà

caiçvaryam-avyähataà

The universality of the Self having been clearly set forth in this

prayerful hymn, by listening to it, pondering over its import,

meditating upon it and reciting it loudly, one will automatically

attain the lofty state of Lordship, the supreme greatness

rendered by sarvaatmatva, as also the eight-fold power

undisturbed by anything whatever.

108

Vaöa-viöapi-samépe bhümi-bhäge niñaëëaà

Sakala-muni-janänäà jïäna-dätäram-ärät

Tribhuvana gurum-éçaà dakñiëämürti-devaà

Janana-maraëa-duùkha-ccheda-dakñaà namämi

I prostrate before God Dakñiëämürti, who is the Teacher of the

three worlds, an adept in exterminating the miseries of birth

and death, and who, seated on the ground near the bottom of

the banyan tree, is engaged in imparting wisdom to the Rishis

(sages) assembled around Him.

109

Citraà vaöa-taror-müle våddhäù

çiñyä gurur-yuvä

Gurostu maunaà vyäkhyänaà

çiñyästu chinna-saàçayäù

Striking indeed, the Teacher seated below the banyan tree is

quite young, while the disciples are well advanced in age! The

language of the Guru’s tuition is silence; yet, the disciples

became free of all doubts!

110

Oà namaù praëavärthäya

Çuddha-jïänaika-rüpiëe

Nirmaläya praçäntäya

Dakñiëä-mürtaye namaù

Obeisance to Dakñiëämürti, who is serene and calm, who is the

embodiment of pure wisdom, who represents the meaning and

import of Praëava, the mystic monosyllable; I prostrate before

Him through the utterance of Om.

111

Gurave sarva-lokänäà

Bhiñaje bhavarogiëäà

Nidhaye sarva-vidyänäà

Dakñiëämürtaye namaù

To Dakñiëämürti, the teacher of all the worlds, the doctor for all

the patients suffering from the infection of worldliness, the

treasure house of all knowledge, may this prostration be.

112

Mauna-vyäkhyä-prakaöita-para-brahmatatvaà

yuvänaà

Varñiñöhänte vasad-åñigaëair-ävåtaà

brahma-niñöhaiù

Äcäryendraà kara-kalita-cin-mudramänanda-

rüpaà

Svätmärämaà mudita-vadanaà

dakñiëämürtim-éòe

I worship Dakñiëämürti, the distinguished leader of teachers,

who is young, cheerful-faced, who sports freely in the Self, is

blissful, who demonstrates the Cinmudra by his hand, who

reveals the truth of Parabrahman by means of his typical

silence, who is surrounded by a host of elegant souls, the Rishi

inmates, immersed in the practice of Brahma niñöhä.

113

Rüpaà rüpa-vivarjitasya bhavato

dhyänena yat-kalpitaà

Stutyä-anirvacanéyatä-akhila-guro

dürékåtä yan-mayä

Vyäpitvaà ca niräkåtaà bhagavato

yat-tértha-yäträdinä

Kñantavyaà jagadéça yad-vikalatädoñatrayaà

mat-kåtaà

To you, devoid of all forms, I have, O Lord, ascribed, by my

meditation, many a form. That you, O Teacher of one and all,

are indescribable was cast aside by me, because of my assorted

praises about you. Your nature is all-pervading but this was

disregarded by me in that I had been in your search to several

chosen places of pilgrimage. May these three faults, implying

impropriety in conduct incurred by me, be forborne by you.

114

Sarva-vyäpakam-advitéyam-ajaraà

vedänta-vijïäpitaà

Dvandväbhäsa-vivarjitaà bhava-haraà çäntipradaà

dehinäà

Karmäkarma-vikarma-hénam-amalaà

traiguëya-vicchedakaà

Dhyäyed-brahma sadä praçänta-manasä

bhaktyä ca saçraddhayä

Meditate with devotion and devoutness, with your mind

collected for the purpose, upon Brahman; the Supreme Reality,

which pervades everywhere and all, gives no room for a second

entity, is revealed repeatedly by Vedänta, is devoid of the

semblance of dvandväs (pairs of opposites), is capable of

robbing worldliness, which bestows quietitude to the embodied,

is most pure, freed from right action, wrong action, as well as

the absence of action, which exterminates the outcome

produced by the three guëäs.

115

Präta-smarämi hådi saàsphurad-ätma-tatvaà

Sac-cit-sukhaà parama-haàsa-gatià turéyaà

Yatsvapna-jägara-suñuptam-avaiti nityaà

Tad-brahma niñkalam-ahaà na ca bhüta-saìghaù

In the early morning I contemplate ‘I am that Reality’, Brahman,

the partless one, and not this, the aggregate of the elements, that

Reality which is the essence called the Self, shining clearly in the

heart as Existence, Consciousness and Bliss, the refuge of the

parama-haàsäs, which, present constantly, apprehends the

triplets of dream, wakefulness and sleep, and is reckoned as the

fourth by numerical sequence.

116

Prätar-bhajämi manaso vacasäm-agamyaà

Väco vibhänti nikhilä yad-anugraheëa

Yan-neti neti vacanair-nigamä avocuù

Taà deva-devam-ajam-acyutam-ähur-agryaà

I worship during these hours of the morning that God of Gods,

the infallible, spoken of as the first to be and hence the unborn,

who is inaccessible to words as well as to the mind, by whom

are the words empowered to come forth audibly, whose

existence the Vedäs have proclaimed by means of the dictum

‘not this, not this’.

117

Prätar-namämi tamasaù param-arka-varëaà

Pürëaà sanätana-padaà puruñottamäkhyaà

Yasmin-nidaà jagad-açeñam-açeña-mürtau

Rajväà bhujaìgama iva prati-bhäsitaà vai

I offer obeisance to Him, described as the Purushottama, who

reigns at the edge of darkness as the supreme brilliance,

independent like the sun, who is fullness itself, is the eternal

abode on whom, the all-filling, sparkles the illusory display of

the universe, as does the snake on the rope.

118

Taj-jïänaà praçama-karaà yad-indriyäëäà

Taj-jïeyaà yad-upaniñatsu niçcitärthaà

Te dhanyä bhuvi paramärtha-niçcitehäù

Çeñästu bhrama-nilaye paribhramanti

That alone is the right Knowledge, which pacifies the turbulent

nature of the senses. That alone, which the Upanishads have

resolved to be the Real, is the object to be known. They alone are

blessed whose actions ever remain rooted in Truth. All the

others are just struggling inside a deluding arena (the world).

119

Tyaktvä mamäham-iti bandha-kare pade dve

Mänä-vamäna-sadåçäù sama-darçinaçca

Kartäram-anyam-avagamya tad-arpitäni

Kurvanti karma-paripäka-phaläni dhanyäù

‘I’ and ‘mine’ are the two vicious notions, which bind man.

Casting them afar, try to become even-minded in praise and

blame. Be a samadarshin. Know that someone besides you is the

causer of your actions. Recognize your enjoyment as well as

suffering to be the fruit of your own past karma. Knowing this

truth, dedicate all that you do as an offering to that someone,

the Lord. Then indeed will your life be noble.

120

Tyaktvaiñaëätrayam-avekñita-mokñamärgäù

Bhaikñ-ämåtena pari-kalpita-deha-yäträù

Jyotiù parät-para-taraà paramätma-saïjïaà

Dhanyä dvijä rahasi håd-yavalokayanti

Those educated men who, renouncing the desires for

progeny, wealth and fame (these are the Eñaëätrayäs), fixing

their gaze on the path of liberation, sustaining the body with

the nectar-like food obtained by begging, sitting solitarily in

a place, look to the secret chamber of their heart and see the

(mystic) effulgence known as the Paramätma, greater than

the great, are blessed indeed.

121

Sampürëaà jagad-eva nandana-vanaà

sarve'pi kalpadrumäù

Gäìgaà väri samasta-väri nivahäù

puëyäù samastäù kriyäù

Väcaù präkåta-saàskåtäù çruti-çiro

väräëasé mediné

Sarvä-vasthitir-asya vastu-viñayä

dåñöe para-brahmaëi

To the one who has realized Brahman in all aspects, the whole

world becomes the heavenly garden; all the objects the

kalpavåkñäs (the wish-yielding trees); every water-flow the holy

Ganges; all his actions, virtue and auspiciousness; the elevated

as well as the foolish talks (words) the Vedäntaväkyäs; the entire

earth, Väränasé. Every thought or awareness of his reveals to

Him only Brahman.

122

Ärädhayämi maëi-sannibham-ätma-liìgaà

Mäyä-puré-hådaya-paìkaja-sanniviñöaà

Çraddhä-nadé-vimala-citta-jala-abhiñekaiù

Nityaà samädhi-kusumair-apunarbhaväya

I worship every day for achieving redemption from

further birth, the linga (idol) of Ätma, luminous like the

mani (the heavenly gem), installed in the lotus growing

in the inmost chamber of the city built by Mäyä by

bathing it with the water of my mind constituted by the

flow of the river of çraddhä, followed by the offer of the

flowers of samädhi.

123

Prajïänäàçu-pratänaiù sthira-cara-nikaravyäpibhir-

vyäpya lokän

Bhuktvä bhogän sthaviñöhän punar-api

dhiñaëodbhäsitän kämajanyän

Pétvä sarvän viçeñän svapiti madhura-bhuk

mäyayä bhojayanno

Mäyä-saìkhyä-turéyaà param-amåtam-ajaà

brahma yat-tan-nato'-smi

I bow to Brahman which experiences during the waking state

gross objects by covering the universe with the tendril-like rays

of its consciousness, enfolding all movable and immovable

entities; which, further, experiences during the dream state the

objects produced by the mind due to desires; and which, again,

in deep sleep, absorbs the various particulars and enjoys bliss,

and makes us also experience, through mäyä, the same bliss, I

bow to the supreme, immortal and birthless Brahman,

designated in terms of mäyä as Turéya the Fourth.

124

Mano-nivåttiù paramopaçäntiù

Sä tértha-varyä maëikarëikä ca

Jïäna-pravähä vimalädi-gaìgä

Sä käçikä'haà nija-bodha-rüpä

The recession of the mind’s functions is the supreme

peacefulness; that is the most adorable of all pilgrim

spots as well as Manikarnika (the holy ghät in

Väränasé). The continuous stream of Knowledge

(Consciousness in which the Reality is shining

unbroken) is the immaculate ädigangä. I am that käçikä

which is in the nature of Self-awareness.

125

Käçé-kñetraà çaréraà tribhuvana-janané

vyäpiné jïänagaìgä

Bhaktiù çraddhä gayeyaà nija-guru-caraëa-dhyänayogaù

prayägaù

Viçveço'yaà turéyaù sakala-jana-manaùsäkñi-

bhüto'ntarätmä

Dehe sarvaà madéye yadi vasati punastértham-

anyat-kimasti

This body is the temple of Käsi, the ever-permeating current

of spiritual wisdom is the Goddess, the Mother of the three

worlds; devotion coupled with the keenness of application

(çraddhä) is Gaya; the assiduous meditation at the feet of the

Guru is Prayäga; the turiya (fourth state of Consciousness) is

the Universal Lord; the Inner Self, the Witness of the minds

of one and all; should all these be present in my own body,

what other temples, holy rivers or other purifying sources

need there be?

126

Yaà çaivässamupäsate çiva iti

brahm-eti vedäntino

Bauddhä buddha iti pramäëapaöavaù

karteti naiyäyikäù

Arhannityatha jaina-çäsanaratäù

karmeti mémäàsakäù

So'yaà no vidadhätu väïchita-phalaà

trailokya-nätho hariù

May He, whom the Çaivites worship as Çiva, the Vedäntins

as Brahman, the Buddhists as Buddha, the followers of the

Nyäya system of thought (experts in logic) as the Agent,

those given to the Jaina doctrines of religion and philosophy

as Arhat, the votaries of ritualism as Karma, may the Lord

Hari, the protector of the three worlds, grant us fruition of

all that we desire and need.

127

Satyaà jïänam-anantam-ekam-ajaraà

nityoditaà çäçvataà

Pratyag-brahma-rasäyanaà sukha-ghanaà

pürëaà paraà pävanaà

Svätma-jyotir-anädi-madhya-nidhanaà

mäyä-viläsair-muhuù

Viçväkäram-apästa-mäyam-abhayaà vande

viçuddhaà paraà

I adore in humility that absolute Reality which is the essence of

Knowledge, is endless, non-dual by nature, never getting old,

ever-fresh in its expression, eternal, is the sweet elixir known as

Ätman and Brahman, which is happiness and comfort

solidified, fullness itself, supremely purifying, is verily the lamp

shedding the brilliance, namely ‘I am’ (awareness), which, by

means of its illusory projection, displays as well as dissolves the

visible form of the universe (outside us and also within our

minds) and consequently eliminates the effects produced by

Mäyä, thereby fostering fearlessness in the seeker.

128

Çänta-svabhävam-ajarätmakam-eka-satyaà

Saàvitpadaà nirupamaà kalanä-vihénaà

Antar-bahiçca bahudhä vyavahäryamäëaà

Tad-daivam-eva mama sarvam-ahaà tadeva

Placid by nature, with its essence never subjected to

decline or aging, the only Truth known to be, the abode

and content of awareness, unparalleled, devoid of all

attributes, interacted with internally as well as externally

in various ways; such a one indeed is my God. That verily

is to me all this – perceived, thought about and known.

129

Suñuptavaj-jägrati yo na paçyati

Dvayaà tu paçyan-napi cädvaya-tvataù

Tathä ca kurvannapi niñkriyaçca yaù

Sa ätmavinnänya itéha niçcayaù

He, who in the wakeful state, sees not, as if he were one

asleep, who, likewise, does not slip from the position of

non-dualness while yet seeing the dual display in front,

who, while acting and moving, realizes that he does not

act or cause anything; such a one is verily the Knower

and Experincer of the Self, not any one else. This indeed

is the proven finding.

Om Tat Sat
                                                        
(Continued)

(My humble salutations to the lotus feet of H H Swami Bhoomananda Tirtha ji  for the collection)