Mananamala (GARLAND OF MIND FLOWERS) -3

Mananamala

(GARLAND OF MIND FLOWERS)

 Compiled by

Swami Bhoomananda Tirtha

Bhaja govindaà bhaja govindaà

Bhaja govindaà müòha-mate

Saàpräpte san-nihite käle

Na hi na hi rakñati òukåï-karaëe

Worship and praise Govinda, worship and praise

Govinda; worship Govinda, O you, of poor wit.

When the God of Death is nearing, never indeed,

never surely, does protect the indulgence in

grammar---the study of süträs like òukåïkaraëe!

Bhagavad-gétä kiïcid-adhétä

Gaìgäjala-lava-kaëikä pétä

Sakådapi yena muräri-samarcä

Tasya yamaù kià kurute carcä

If Bhagavad-Gita has been studied a little, a drop of

the water of Ganges taken in, the worship of Lord

Kåñëa done but once indeed, can the God of Death

ever discuss his affairs (the issue of taking him away

prematurely or in distressing ways)?

132

Kastvaà ko'haà kuta äyätaù

Kä me janané ko me tätaù

Iti pari-bhävaya sarvam-asäraà

Viçvaà tyaktvä svapna-vicäraà

Who are you? Who am I? Whence have I come? Who is

my mother? Who is my father? Finding everything to

be non-essential and hollow, like the things activated in

dream, reflect upon soundly like this, bidding good-bye

to the world.

133

Kurute gaìgä-sägara-gamanaà

Vrata-paripälanam-athavä dänaà

Jïäna-vihéne sarvam-anena

Muktir-bhavati na janma-çatena

No matter whether one treks to the holy

Gaìgäsägar, (the source of the Ganges) preserves

vows or gives away gifts; in the absence of true

spiritual wisdom, liberation will not accrue to him

even in a hundred lives.

134

Geyaà gétä-näma-sahasraà

Dhyeyaà çré-pati-rüpam-ajasraà

Neyaà saj-jana-saìge cittaà

Deyaà déna-janäya ca vittaà

Sing aloud the thousand Names of the Lord and

also the Bhagavad Gétä; meditate continuously upon

the form of Lord Viñëu; lead the mind to association

with wise and saintly people; give away wealth for

the sake of the poor.

 .

Durlabhaà trayam-evaitat

Devänugraha-hetukaà

Manuñyatvaà mumukñutvaà

Mahä-puruña-saàçrayaù

To be born a human being, to be inspired by the

urge for getting liberation, and then to be able to

obtain the loving protection from a Great Saint,

these three, derived only through the blessing of

God, are indeed rare.

136

Labdhvä kathaïcin-nara-janma durlabhaà

Taträpi puàstvaà çruti-pära-darçanaà

Yastv-ätma-muktau na yateta müòha-dhéù

Sa hyätmahä svaà vinihantyasad-grahät

Somehow having gained the rare human birth and

in that too, manhood, what more, an insight into the

Scriptures and the goal they set forth, he, who, due

to sheer foolishness, does not strive for liberation

himself, is a murderer of his Self, for he kills himself

by holding on to the things fleeting and trifling.

 .

Çäntä mahänto nivasanti santo

Vasantaval-loka-hitaà carantaù

Térëäù svayaà bhéma-bhavärëavaà janänahetunä-

anyän-api tärayantaù

There indeed live the greatly noble people, with

quietened minds, cherishing the highest ideals,

distributing, like the wind of the spring season, the

good of the world. Having themselves crossed the

dreadful sea of worldly life, they are impelled to

taking, without any specific cause, the others, too,

across.

Ayaà svabhävaù svata eva yat-paraÇramäpanoda-

pravaëaà mahätmanäà

Sudhäàçu-reña svayam-arka-karkaça-

Prabhä-bhi-taptäm-avati kñitià kila

This habit, namely, relieving the stress and strain of the

others, is characteristic of the high-souled (Mahätmäs)!

Does not the moon, by its cool and soothing rays, relieve

the earth, scorched all day long by the exceedingly hot rays

of the sun?

Viçuddha-satvasya guëäù prasädaù

Svätmänubhütiù paramä praçäntiù

Tåptiù praharñaù paramätma-niñöhä

Yayä sad-änanda-rasaà samåcchati

The expressions of pure sattva are cheerfulness of

disposition, experience of the Self, profound peace,

contentment, jubilance, paramätma-niñtha (the

wholesome abidance in the truth of the Self) by virtue

of which is begotten the taste of bliss continuously.

Atéva sükñmaà paramätma-tatvaà

Na sthüla-dåñöyä pratipattum-arhati

Samädhinä-atyanta susükñma-våttinä

Jïätavyam-äryair-ati-çuddha-buddhibhiù

The essence and truth of the paramätma are extremely

subtle and hence by the gross-seeing vision it cannot be

apprehended. Only by the noble ones, whose intelligence

is exceedingly pure and sublime, is it to be known, through

the help of the mind’s composure and inward absorption,

in which its function becomes exceedingly fine and subtle.

 .

Nirvikalpaka-samädhinä sphuöaà

Svätma-tatvam-avagamyate dhåuvaà

Na-anyathä calatayä mano-gateù

Pratyayäntara-vimiçritaà bhavet

By nirvikalpa samädhi is the truth and essence of one’s

own Self perceived definitely and clearly. Or else, if the

mind is allowed to be in a state of flux, it is apt to get

mingled with other object-associations.

Sädhubhiù püjya-mäne'-asmin-péòyamäne'-

pi durjanaiù

Sama-bhävo bhaved-yasya sa

jévan-mukta-lakñaëaù

When adored by the good people and disparaged

by the bad ones, he, for whom prevails an equal

outlook, is the one bearing the jévanmuktacharacteristics.

Kastäà para-änanda-rasänubhütiàutsåjya

çünyeñu rameta vidvän

Candre mahählädini dépyamäne

Citrendum-älokayituà ka icchet

Who, being wise, will, after leaving aside that

transcendental state of bliss, delight in the vainful

objects of the world? While the moon, exceedingly

delightful, is shining visibly above, who will aspire

to look at the painted image of it?

Na khidyate no viñayaiù pramodate

Na sajjate näpi virajyate ca

Svasmin sadä kréòati nandati svayaà

Nirantar-änanda-rasena tåptaù

He is not vexed or unduly delighted by the objects of

the senses; nor is he attached to or detached from

them. Always sporting and exulting, all by himself, in

his own Self, he remains contented by virtue of the

taste of bliss springing forth unhinderedly

Digaàbaro väpi ca säàbaro vä

Tvagaàbaro väpi cidaàbarasthaù

Unmattavadväpi ca bälavad-vä

Piçäcavad-väpi carati-avanyäà

With space as the apparel to cover the body or

putting on some piece of cloth, or may be wearing

the bark of a tree, nevertheless rooted well in the

inward realm of Consciousness (cidäkäçä); he

rambles on this earth looking like a child, or one off

his wits, or even like a ghoul.

Kvacin-müòho vidvän kvacidapi mahäräja-vibhavaù

Kvacid-bhräntaù saumyaù kvacid-ajagaräcära-kalitaù

Kvacit-pätrébhütaù kvacid-avamataù kväp-yaviditaù

Caratyevaà präjïaù satata-paramänanda-sukhitaù

At times a fool or a thundering scholar, sometimes with great

royal elegance; rarely a mad man, now soft and composed; at

times lying motionless like a python; at other times respected

and worshipped, yet at other times spurned mercilessly; thus

indeed does the Knower move about, enjoying all through the

unique happiness of supreme measure.

Prärabdha-karma-pari-kalpita-väsanäbhiù

Saàsärivac-carati bhuktiñu mukta-dehaù

Siddhaù svayaà vasati säkñivad-atra tüñëéà

Cakrasya mülam-iva kalpa-vikalpa-çünyaù

Due to the momentum of desires engendered by the actions

performed before this birth, the one liberated, while yet living,

takes to the objects of the world apparently like the one bound

and active; but being one of perfection, he lives in the world by

himself, as a mere witness, mute and unreacting, as does the pivot

of a wheel, devoid of creative as well as distractive imaginations.

Päñäëa-våkña-tåëa-dhänya-kaòaìkar-ädyä

Dagdhä bhavanti hi mådeva yathä tathaiva

Dehendriyäsu mana ädi samasta-dåçyaà

Jïänägni-dagdham-upayänti parätma-bhävaà

The manner in which stone, tree, grass, paddy, husk, etc., on

getting burnt, get transformed uniformly to mere earth, in the

same way the body, senses, life-forces, mind, etc., nay the whole

range of the visibles, on getting treated by the fire of Selfknowledge,

are turned into the Supreme Self itself.

Äkäçaval-lepa-vidürago'haà

Ädityavad-bhäsya-vilakñaëo'haà

Ahäryavan-nitya-viniçcalo'haà

Ambodhivat-pära-vivarjito'haà

Like the broad and deep space, I am free of all taints; like

the sun aloft I am different from all the things illumined

or cognized; like the mountain I am always motionless;

like the seas I am devoid of any boundary or limit.

Nimittaà manaç-cakñur-ädi-pravåttau

Nirasta-akhilopädhir-äkäça-kalpaù

Ravir-loka-ceñöä-nimittaà yathä yaù

Sa nityopalabdhi-svarüpo'ham-ätmä

I am the Ätma which reveals itself incessantly, which is

the cause for the activities of the mind, eye, etc., but

which is devoid of all limiting adjuncts (upädhis), hence

pure like the sky, and which is the foundation for our

entire life and activity, as is Ravi, the Sun, the foundation

for all world activity.

Mukhä-bhäsako darpaëe dåçya-mäno

Mukhatvät-påthaktvena naivästi vastu

Cidäbhäsako dhéñu jévo'pi tadvat

Sa nityopalabdhi-svarüpo'ham-ätmä

Just as the face produced by the mirror as a reflection has no

existence separate from the real face, there is no real existence of

the jévas (embodied souls), which are no more than reflections

of the cit (Consciousness) produced by numerous buddhés. The

self-revealing substance, the Ätmä, which is the one source from

which all these reflections emanate, am I.

Manaçcakñur-äder-viyuktaù svayaà yo

Manaç-cakñur-äder-manaç-cakñurädiù

Manaç-cakñur-äder-agamya-svarüpaù

Sa nityopalabdhi-svarüpo'ham-ätmä

I am that single Ätma, the ever-abiding Consciousness,

which is the mind, eye, etc. of the mind, eye, etc., but

which is ever dissociated from the mind, eye, etc.,

which has a nature inaccessible to the mind, eye, etc.

Samasteñu vastuñ-vanusyütam-ekaà

Samastäni vastüni yaà na spåçanti

Viyad-vat-sadä çuddham-accha-svarüpaà

Sa nityopalabdhi-svarüpo'ham-ätmä

I am the ever-shining Consciousness, the Ätmä, which is

ever-pure and taintless like the sky and which, hence,

though existing interpenetrating the entire things of the

world, the latter (the things) do not touch the least.

Dåñöä nänä cäru-deçäs-tataù kià

Puñöäç-ceñöä bandhu-vargä-stataù kià

Nañöaà daridryädi-duùkhaà tataù kià

Yena svätmä naiva säkñät-kåto'-abhüt

Visit any number of places of your choice; look after all

your dear ones and relatives; by hard effort even

eliminate poverty from your midst. Even then life’s

purpose will not be fulfilled as long as direct realization

of the Self is not had.

Snäta-stérthe jahnu-jädau tataù kià

Dänaà dattaà dvyañöa-saìkhyaà tataù kià

Japtäù manträù koöiço vä tataù kià

Yena svätmä naiva säkñät-kåto'-abhüt

Taking regular bath in the holy Ganges, the giving of

numerous gifts to many, the chanting in crores of a host

of manträs, all these can be of no avail to one if he is

unable to gain direct experience of the Self within.

Kià jyotistava bhänumän-ahani me rätrau

pradépädikaà

Syäd-evaà ravi-dépa-darçana-vidhau kià jyotiräkhyähi

me

Cakñustasya nimélanädi-samaye kià dhér-dhiyo

darçane

Kià taträham-ato bhavän paramakaà jyoti-stad-asmi

prabho

What is the source of light for you? It is to me, during the day,

the lofty sun, at night, the lamp and the like. Let it be so. In

seeing the sun and the lamp, what is the source of light,

illumination? Tell me that. O, that is the eye, my own! What

then, when that (the eye) is closed? O, it is the intelligence

(within the body)! All right. What reveals, then, the intelligence,

its own existence and function? Ah, coming to that, it is my own

being, the ‘I’! Well, your own Self, is then the supreme

brilliance, the ultimate light, the first and the last source of

illumination! It is not? Yes, O Lord, it is so. ‘I am’.

Dayäluà guruà brahmaniñöhaà praçäntaà

Samärädhya matyä vicärya svarüpaà

Yad-äpnoti tatvaà nididhyäsya vidvän

Paraà brahma nityaà tad-eväham-asmi

The truth which is experienced by the wise by taking

recourse to meditation, after duly worshipping the

Guru, who is kind and established firmly in Brahman,

and further by doing vichara on one’s own nature; that

eternal supreme Brahman am I.

Yad-ajïänato bhäti viçvaà samastaà

Vinañöaà ca sadyo yad-ätma-prabodhe

Mano-väg-atétaà viçuddhaà vimuktaà

Paraà brahma nityaà tad-eväham-asmi

I am that eternal Brahman, the Supreme, due to the

ignorance about which shines this whole universe, on

the dawning of the Knowledge of which the universe

dissolves in itself and whose abode is beyond the ken of

the mind and word and which is holy and free.

Divi bhümau tathäkäçe

Bahir-antaçca me vibhuù

Yo vibhäti-avabhäsätmä

tasmai sarvätmane namaù

In the heavens, upon the earth, likewise in the

surrounding and interpenetrating space, also outside as

well as inside me, that all-becoming Presence, who

shines, by His own self-revealing nature; to Him, the

all-Self, be this prostration.

Pürëe manasi sampürëaà

Jagat-sarvaà sudhä-dravaiù

Upänad-güòha-pädasya

nanu carmäs-tridhaiva bhüù

When the mind becomes full (pürëa), with that

becomes laden the entire world with the flow of nectar.

For one who walks with leather-made slippers covering

his feet, are not the three worlds a continuous stretch of

leather sheet?

Sémänaà sarva-duùkhänäà

äpadäà koçam-uttamaà

Béjaà saàsära-våkñäëäà

Prajïä-mändyaà vinäçayet

Aviveka (lack of discrimination) is the breeding ground

for all miseries, a storehouse for all dangers, and the

seed of the tree of worldliness. First and foremost you

have to destroy it.

Na daivaà na ca karmäëi

na dhanäni na bändhaväù

Çaraëaà bhava-bhétänäà

Sva-prayatnäd-åte nåëäà

Not God, not rituals, neither riches, nor relatives; none

indeed can be of any source of refuge for those afflicted by

worldly life. The only source, if at all, is their own

intelligent efforts (sva-prayatna).

Nähaà brahmeti saìkalpätsudåòhät

baddhyate manaù

Sarvaà brahmeti saìkalpätsudåòhän-

mucyate hi tat

Mind courts bondage by imagining ‘I am not the

Sentient Spirit’. The same mind attains freedom by

imagining, with feeling and realism, ‘everything is

indeed the Sentient Spirit (Brahman)’.

Sundaryä nijayä buddhyä

Prajïayaiva vayasyayä

Padam-äsädyate räma

Na näma-kriyayä-nyayä

One’s own handsome intellect and one’s trusted friend,

namely discrimination – with the help of these two

alone does man, O Räma, reach the ultimate abode. Not

through (the chanting of) Names, nor through rituals

and the like.

Ayaà bandhur-ayaà neti gaëanä laghu-cetasäà

Udära-caritänäà tu vasudhaiva kuöuàbakaà

‘This one is my friend, this one is not’, only one with a

contracted (narrow) mind will have a differential

outlook like this. For the noble and the high-souled, the

entire world will indeed be their family.

Paçyämi yan-nayana-raçmibhir-indriyair-vä

Cittena ceha hi tad-aìga na kiïcid-eva

Paçyämi tad-virahitaà tu na kiïcid-antaù

Paçyämi samyag-iti nätha cirodayämi

O Lord, I see that everything perceived by the senses or

conceived by the mind is really nothing. But something I see

very clearly within myself, which refutes the grasp of the senses

and the mind. This inner thing constitutes the completeness of

vision. It is again that which makes me look bright and pleasing,

like the full moon.

Saìkalpa-jäla-kalanaiva jagat-samagraà

Saìkalpa-jäla-kalanät-tu mano-viläsaù

Saìkalpa-jäla-malam-utsåja nirvikalpa-

Mäçritya niçcaya-maväpnuhi räma çäntià

The whole world is an extension of your imagination. The

delight, depression and fulfillment you beget is also a result of

your mind’s imagination. Enough of this snare of imagination,

O Rama. Bid good-bye to it and seek the state free of

imagination and attain surely the quietitude within.

Yävat-sarvaà na san-tyaktaà

Tävad-ätmä na labhyate

Sarva-vastu-parityäge

Çeña ätmeti kathyate

As long as everything (objects) is not renounced,

the Self is not gained. When everything stands

abandoned (inwardly), the remainder found is

said to be the Self.

Bandho hi väsanä-bandho

Mokñaù syät väsanä-kñayaù

Väsanäà tvaà parityajya

Mokñärthitvam-api tyaja

Desires of the mind are what go by the name of

bondage. Liberation verily consists in the

attenuation of desires. Therefore, O Rama, abandon

all desires and thereafter cast aside even the

yearning for liberation. (Then it is that you become

liberated).

Pürvaà manaù samuditaà paramätma-tatvät -

Tenä-tataà jagadidaà sva-vikalpa-jälaiù

Çünyena çünyam-iva tena yathäàbareëa

Nélatvam-ullasati cärutarä-bhidhänaà

Mind was the first thing to emerge from the Paramätmä. By the

mind is permeated this whole world, by virtue of its own

sankalpäs (creative working). From the colourless space evolves

the extended sky, which then shines forth as blue, colourful and

handsome. Similarly is the mind’s evolution, and also the

world’s.

 .

Saìkalpa-saìkñaya-vaçät galite tu citte

Saàsära-moha-mihikä galitä bhavanti

Çuddhaà vibhäti çaradéva kham-ägatäyäà

Cinmätram-ekam-ajam-ädyam-anantam-antaù

When the mind falls off due to the attenuation of desires, the

delusions and allurements called the world also fall off. Then

will reign the benign spiritual presence – the single, unborn,

primordial, endless caitanya (pure Consciousness) – in its own

natural holiness, as does the sky when arrives the autumn

season.

Sarva-saìkalpa-saà-çäntau

Praçänta-ghana-väsanaà

Na kiïcid-bhävanäkäraà

Tad-brahma paramaà viduù

The quietitude, which clothes sankalpäs when the

gross desires decline and attenuate by themselves,

leads to a state in which no deliberate imagination

or thought of any kind is fostered. That state of

extinction, distinct for its indistinctness, is the

Supreme Truth, the Reality; so say the wise.

Sarvä-téta-padä-laàbé

Pürëendu-çiçiräçayaù

Nodvegé na ca tuñöätmä

Saàsäre nävasédati

Focussing your attention always on the supra-worldly

abode, possessing a mind as graceful and auspicious as

the full moon, neither revolting nor rejoicing; he who

lives thus is not tormented by worldly life.

Näbhi-nandati na dveñöi

Na çocati na käìkñati

Éhitä-néhitair-muktaù

Saàsäre na-avasédati

He who neither appreciates nor deprecates, neither

grieves nor desires, and is also free from iñtäniñtäs

(desirables and undesirables), never gets pained or

afflicted by the worldly life.

Antaù-san-tyakta-sarväço

Vétarägo viväsanaù

Bahiù sarva-samäcäro

Loke vihara räghava

Live, O Räma, sportfully in the world, by abandoning

inwardly all kinds of desires, transcending by that the

strangle-hold of ambition and rising above the usual

worldly motivations, though outwardly given to all

the healthy practices and formalities appropriate to

one like you.

Udära-peçaläcäraù

Sarvä-cärä-nuvåttimän

Antaù sarva-parityägé

Loke vihara räghava

Conducting yourself with grace and softness,

conforming to the religious and cultural standards

which guide society, but inwardly freeing your mind

from the binding hold of everything, live in the

world, O Räma, effortlessly and with joy.

Deha-buddhyä tu däso'smi

Jéva-buddhyä tvad-aàçakaù

Ätma-buddhyä tvam-evähaà

Iti me niçcitä matiù

The thought of the body makes me your loving servant.

The reflection on the Spirit in the body leads me to feel

that I am a part of You. On still deeper introspection

about the essential nature of my being, viz. the Self, I

realize I am your very Self. Three-fold thus is my

conclusion.

(Attributed to Sri Hanumän)

Lokäntare vätra guhäntare vä

Térthäntare karma-paraàparäntare

Çästräntare näst-yanu-paçyatämiha

Svayaà paraà brahma vicäryamäëe

The Reality (God) does not abide in the other world

or in the caves here; nor is it in the holy spots and

rivers. It is neither available in the multitude of

rituals nor in the mere learning of the Scriptures.

Right here, within the body, is It to be apprehended,

solely by means of vicära (enquiry) done upon the

Supreme Brahman.

Pratyak-brahma-vicärya-pürvam-ubhayorekatva-

bodhädvinä

Kaivalyaà puruñasya sidhyati parabrahmätmatä-

lakñaëaà

Na snänair-api kértanair-api japairn-no kåcchracändräyaëaiù

No väpyadhvara-yajïa-däna-nigamair-nno

mantra-tantrairapi

For man, kaivalya (mokña) will not result except by doing vicära

about the nature of Atman and Brahman and thereby realizing

that the two are in reality the same in substance. It cannot be had

by holy baths, loud recitations, silent mutterings, the vows of

kåcchra and cändräyaëa, the different types of yajïäs, the giving

of gifts, the study of Vedas, the chanting of manträs or the

performance of mudräs. For, the essence and fruition of kaivalya

consists in experiencing the oneness of the Atman and

Brahman.

Janmä-neka-çatais-sadädara-yujä bhaktyä

sam-ärädhito

Bhaktair-vaidika-lakñaëena vidhinä santuñöa

éçaù svayaà

Säkñäc-chréguru-rüpam-etya kåpayä

dåg-gocaraù san prabhuù

Tatvaà sädhu vibodhya tärayati

tän saàsära-duùkhärëavät

When the Lord is pleased by means of the elaborate and

traditional ways of worship pursued by earnest devotees

with adequate purity and piety over several hundreds of

lives, He, out of His volition, assumes the form of the Guru

and, moved by compassion, stands visibly before the

seekers. By explaining variously to them the subtle nature

of the Supreme Truth and making them realize the secrets,

He takes them safely across the sea of worldly afflictions.

Dåñöänto naiva dåñöaù tribhuvana-jaöhare

sad-guror-jïänadätuù

Sparçaç-cet-tatra kalpyaù sa nayati yad-aho

svarëatäm-açma-säraà

Na sparçatvaà tathäpi çrita-caraëa-yuge

sad-guruù svéyaçiñye

Svéyaà sämyaà vidhatte bhavati nir-upamaù

tena vä'laukiko'pi

The example to illustrate the role which the Sat-guru, who

imparts spiritual wisdom, plays is hardly found in all the three

worlds. If the instance of ‘touch’ is considered, does not the

philosopher’s stone, on touching a piece of iron, convert it into

gold? No, it falls short of our requirement. What the Sat-guru

does with his disciple implies far more than such a magic touch.

He infuses into the çiñya the unique benefit of equalness with

Himself. Their interaction, devoid of any exemplar for this

reason, is therefore strictly unworldly, nay, supra-worldly.

Etan-manomayaà cakraà

Mayä såñöaà visåjyate

Yaträ-sya çéryate nemé

Sa deça-stapasaù çubhaù

This wheel made by me out of the mind (mind-substance) is

being projected, released, reaching where, which spot, its felly

(the rim of a wheel) gets worn out and disabled, that place is the

most suited for tapas. (When the mind, set to motion by the

spokes of thoughts, gets tired by thinking, to find itself unable

to move any more, like the worn out wheel disabled and falling,

then indeed will result the best of austerity, its fruition,

conducive to the highest religious and spiritual good).

Brahmä to Närada

Karma-yajïa-sahasrebhyas-tapo-yajïo viçiñyate

Tapo-yajïa-sahasrebhyo japa-yajïo viçiñyate

Japa-yajïa-sahasrebhyo dhyäna-yajïo viçiñyate

Dhyäna-yajïät-paro nästi dhyänaà jïänasya lakñaëaà

Tapo-yajïa (the sacrifices in the nature of austerity

and discipline) is more effective than Karma-yajïa

(rituals and ceremonies). Japa-yajïa far excels

hundreds of such tapo-yajïas. Superior still to

hundreds of Japa-yajïäs is dhyäna-yajïa (practice of

meditation). Nothing is more effective than

meditation. Dhyäna alone is the sure feature

expressive of wisdom.

Dhairyaà yasya pitä kñamä ca janané

çäntiç-ciraà gehiné

Satyaà sünur-ayaà dayä ca bhaginé

bhrätä manaù-saàyamaù

Çayyä bhümi-talaà diço'-pi vasanaà

jïänämåtaà bhojanaà

Ete yasya kuöuàbino vada sakhe

kasmäd-bhayaà yoginaù

With fortitude his father, patience his mother, calmness the

house-mistress, truthfulness his son, compassion the sister,

mind-restraint his brother, the earth’s own surface his bed,

the four directions his dress and the nectar afforded by

wisdom his food; for that yogi, who lives with such a set of

relatives, wherefrom can fear arise?

Tyaktvä viñëu-prasädät svagåha-pati-sutän

bandhu-vargän samastän

Gatvä mokña-prasiddhyai guruvaranikaöe

putri-bhävena bhaktyä

Labdhvä taträtma-siddhià punarapi

janané-bhävamäçliñya samyak

Nétvä sac-chiñya-varyän vijayati

sulabhä-devi-varyä guëäòhyä

Empowered by the blessings of Vishnu, leaving the entire

host of relations including home, husband and children, and

bent on attaining Moksha, going to the presence of the Great

Teacher, motivated by the love and piety engendered by the

thought of daughterhood; on begetting there (in that

Presence) the desired measure of self-fulfilment, and

embracing, therefore, the position of mother once again; lives

gloriously the adorable Sulabhä Devi, endowed with

elegance born of excellent qualities, protecting and guiding

the disciples and seekers.

Hariù Oà Tat Sat

Brahmavid Äpnoti Paraà

Sarvaà Brahma-mayaà Jagat

Hariù Om Tat Sat

Knower of Truth attains the Supreme.

Everything and all, this universe is laden

with Brahman.

Om Tat Sat
                                                        
(End)

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