O Maya filling the entire Universe, O Radiance, won't Thou dawn in my mind and stay there shedding Thy Light forever?
I will surfeit myself drinking Thy love and motherly affection. Coming near Thee and sinking in Thy Divine Effulgence, all my mental distress will flee.
Since how many days I am wandering in search of Thee who art the underlying Core of everything.
O my Mother, won't Thou come before me and grant me the ananda of the Self, O won't Thou come?
Aren't Thou the splendor of the moonlight that shines forth in the sky on a full moon night?
Aren't Thou the spring night that arrives in a lovely, fragrant, flowery palanquin?
O Mother, aren't Thou the beautiful sound that awakens in the gentle strings of the tambura?
Aren't Thou the lyrical poems in which the imagination of the poet is sporting (swinging)?
Aren't Thou that One in which the seven colours and the seven notes have merged? Aren't Thou the fragrance of the flower, the beuty of the rainbow and the colours of the breeze?
O unchanging Supreme Goddess, bless me, ridding me of misery.
Is not Shiva, who burned down the three cities (Tripura) Thy Husband? Deign to remove the darkness.
Won't the night be visited by the full moon?
Know Thou not about the darkness of my heart?
The days are going by like the dropping of the petals of a flower, yet Thou come not.
O Mother, is not a huge tree the support of small creeper?
Aren't Thou what a small child really longs for?
O Mother, this one knows not what is to be done, so help this forlorn one to merge in Thee.
O Mother, I am pulling on exhausted in this desert unable even to crawl to Thee. O Goddess of All, see my fate and turning towards me, grant me refuge at Thy Feet.
O Krishna, give me not another birth lest I fall into the deep quagmire of delusion.
If Thou givest, then bestow the boon of taking birth as the servant of Thy servants forever.
O Krishna, Thou should fill my mind with Thy Holy Name and reveal Thy Lotus feet bright and clear therein. Keeping my mind ever equiposed, all should be felt to be Thy Manifestation.
O Krishna ….. Treasure of Compassion…. I salute Thee with joined palms…. I humbly salute Thee…
If I should get another birth, let it be beneficial to the world by giving Imperishable Joy to others as well. If Thou allowest me that, then please give me any number of births as a human being. O Krishna…. Treasure of Compassion ….. I salute Thee with joined palms…. I humbly salute Thee.
I will worship till the end of my life but rid me of my sorrow today.
O Goddess, Primal Supreme Power, bless me, remove my grief.
O Mother, who grants all desires,
O universal Maya who fulfills all desires,
thy form is Energy, the Support of all,
Parvathi, the eternal embodiment of Truth.
How many sufferings I am bearing.
Why art Thou delaying to cast Thy gracious glance?
O Mother, drown me not in Thy Maya.
I bow to Thy Feet always.
Om Sarvadevatabhyo namah
Om Sarvasadgurubhyo namah
Om Parabrahmane namah
I meditate on the Lord, who is Shiva, ever-auspicious, ever-present, the Light of Consciousness, immediate, direct, who is my very truth, my very Self, in whose presence all this is illumined, who is indestructible and changless, ever unaffected – even as the Sun is ever unaffceted by all that is illumined in its presence.
I meditate on the Lord, the Light of Consciousness, who is changeless, who is my very self, sat-cit-ananda, formless, limitless and all-pervading, in whom this whole Universe comes into being, is sustained and goes back – even as wave arises in water, is sustained by water and goes back to water – in truth the wave has no independent existence – it is water.
I meditate on the Lord, the Light of Consciousness, who is my changless Self, ever endowed as though with indescribable Power- boundless, all- knowledge, infinite all-intelligent energy that manifests as the oceans, the all-pervading space, the blue blue sky, the birds, the tress, the grass, the ants, the fishing nets, the fish, the fishing boats, the men in the fishing boats, the gorgeous black sands, the glorious colours of the rising and setting sun, the ocean waves smashing against rocks, the tender coconuts in the coconut trees.
I meditate on that changless truth of myself, the Light of Consciousness, more brilliant than a thousand suns, whose inscrutable Power is manifest as the extraordinary, wondrous, all-intelligent, all- pervading Order that pervades the subtle and gross worlds.
Unto that formless, ever-Pure, Light of Consciousness, my very self, who manifests as this physical body – my salutations – namah – my surrender.
Unto that formless, ever-Pure, Light of Consciousness, that is my very Self, who is ever changless, direct, immediate, manifest as this mind with its capacities to feel, to doubts, to emote – namah.
Unto that formless, ever-Pure, Light of Consciousness, whose inscrutable Power manifests as all memory – unconscious, sub-conscious, conscious – namah.
Unto that Light of Consciousness, who is ever my Truth, Changless and Pure, direct and immeidate, whose inscrutable all-intelligent Power is manifest as this ahankara and primordial ignorance – namah.
Unto that Light of Consciousness, who is ever my Truth, Changless and Pure, of the very nature of ananda, being awake to whom I resolve in fulfilment – namah.
Unto that Light of Consciousness, who is the changless Truth of myself, in whose presence all changes in this body, mind as well as the world is illumined – namah.
Unto that Light of Consciousness, who is Tattva – changless, pure and ever auspicious, whole and complete, who by His Own Inscrutable Power is manifest as the very intelligent Power that pervades this body and jagat, gross and subtle – namah.
Unto that Light of Consciousness who is the very Self, changless, Pure, ever Auspicious, whole, complete – manifest as the all love of Amma – namah – my surrender.
Om Tat Sat
The purpose of Shastra study is to discover oneself as whole, as secure. Dhanyoham, Shantoham, Asangoham, Purnoham, Triptoham, Shuddhoham
Dhanyoham – I am blessed
Shantoham – I am peace. I am silence.
Asangoham – I am unaffected – I am unattached – I am free
Purnoham – I am whole, I am secure, I am love, I am complete
Triptoham – I am fulfilled
Shuddhoham – I am pure
Acaloham – I am motionless
If this indeed is the nature of oneself, then only one can discover these facts. Shruti says this is the nature of yourself. Wise people who have discovered these facts say this is so.
So to help us to discover these facts about oneself – there is a whole methodology of teaching. The teaching takes into account that there is an individual living in the world, who wants to discover himself or herself as whole, secure and complete. This individual, thinks that to be whole and secure, he must make changes to the world around him or her.
The individual does not understand at first, that no matter what changes he brings about in the world around him, it cannot make him whole and secure … because a wholeness or completeness that is dependent on any external factor, is subject to change at any time.
Discovery of wholness, completeness and security has to centered upon oneself alone – a self who is not subject to time, place and object. If the self is subject to time, place or any condition whatsoever – then it is not possible to discover oneself as secure or complete … because there will be change at some point or the other.
So now the question is does such a self exist … a self that is not subject to time, place or any condition. Here is where Shastra comes in and teaches … YES … such a self exists … that self is whom we call GOD …. not subject to change.
You can say that I do not know of anything which does not change….
Hey the very fact that you know changes … points to the changless. Change cannot be known, unless there is a changless reference. The teaching of Vedanta points out that, there is a changless truth … and that changless reference is free of all attributes, is free of form and that is your self …. a self that is ever-present, ever-existent and in whose presence everything that is known or knowable is illumined. Not only is this changless self independent of everything… (now Shatra reveals a rahasyam ) this changeless prakashaka is also the very adhistana or basis or content of everything…
In Chapter 7 of Bhagavad Gita – there is a beautiful exposition of Isvara's svarupa. There Isvara is pointed out as para prakriti plus apara prakriti. The apara prakriti is the changing manifestation of Ishvara … and the para prakriti is the changless, formless nature of Isvara. There are four difference between these two :-
Para Prakriti | Apara Prakriti |
| Acentana tattva - inert principle |
| With attributes - sagunatva |
| Subject to modificaton, subject to change – savikara tattva |
| MITHYA tattva – depends on para prakriti for its existence – has no independent existence – like wave has no independent existenec from water. |
This Isvara alone was there before creation … sadeva soumya idam agra aasiit …
So this changless tattva is the illuminator ( of all changes) as well as the adhistana … the very basis or content of everything that is illumined….. totally free of all that is illumined.
Such a self is there … and this self is an already existing fact … this fact has to be discovered by each individual.
Vedanta is pointing out an existing fact … Vedanta is not a mere concept … There is an existing truth about yourself. Use Vedanta as a means of knowledge … for knowing the ever-existing truth about yourself that can never be negated.
The bottom line for that fact is that there is a fundamental truth about you the individual that does not change. So you must ascertain, what changes … and what does not change.
What changes is apara prakriti.
Let is ascertain what changes – the world around you changes
What does not change?
The light of consciousness, in whose presence these changes are illumined. This light of consciousness is the truth about you that can never be destroyed… it never changes … it is never born – it ever-is … it never dies. It is totally independent of all that is illumined in its presence, even though all that is illumined is totally dependent on it.
This light of consciousness in itself is totally free of all attributes. Yet it has the capacity to appear as all that is changing.
So Shastra wants you recognize this existing fact … this existing reality about yourself – without which you will not be able to have experience whatsoever.
In the light of that discovery, one meditates, one contemplates…..
I meditate on the Lord, the ever-auspicious, ever-present light of consciousness, the changeless core of peace and silence that is my self, that is ever unaffected.
Shantoham, Asangoham, Purnoham, Triptoham, Shuddhoham
Dhanyoham – I am blessed – the Lord the ever-auspicious, ever-present light of consciousness, the changeless core of peace and silence is verily my self. I am verily that light of consciousness.
Shantoham – I am peace. I am silence. I am changeless. I am indestructible.
Asangoham – I am unaffected – I am unattached – I am free – I am indeed satyam
Purnoham – I am whole – there is no dent in me – there are no parts in me.
I am secure – I am indestructible
I am the love, the ananda that everybody is searching for
I am complete
Triptoham – I am fulfilled
Shuddhoham – I am pure – I am totally free of raha-dvesha, I am totally free of ignorance
Acaloham – I am motionless
As individuals living in this world, we have total identification with the body. Even wise man has identification with the body – without body identification it is not possible to do anything. However the difference is that the wise man, recognizes, and acknowledges that he is indeed the indestructible truth – he recognizes the changless truth about himself …. and identifies with the changless. His "I" sense is no longer with the body-mind-sense complex only.
Since this truth is an existing fact… and recognition of this truth about oneself liberates one from endless suffering,shastra says you must make the effort to recognize this truth. First you must come to know about it using Shastra as a means of knowledge – let there be sravanam. This sravanam will not have effect unless there is anatahkarna shuddhi … so work for anatah karana shuddhi … let your life be transformed … live your life as a bhakta … a bhakta of truth … the truth that is God. The truth that is God pervades your daily life …. recognize the truth of God in your daily life…. be a devotee. Let your life be transformed with new attitudes … and the result is peace of mind and antahkarana shuddhi.
Now when you do sravana, it will begin to make sense. Still you have doubts … so let there be manana. …. to remove all your doubts. After that still the dehatma-buddhi is strong … so do nidhidhyasana .. contemplate … In a quiet frame of mind … recognize yourself to be the prakashaka…. the the one in whose presence all thoughts are illumined. Again and again may you contemplate, in different ways…. with "I"/ sakshi as locus and Brahman or Isvara as locus. … drshya anuviddha samadhi, sabda anuviddha samadhi…. and may this kind of constant contemplation lead to total uprooting of the dehatma-buddhi and being establised in Brahma buddhi.
Om Tat Sat