How to get rid of False 'I'

My Spiritual Friend Udai garu has given below explanation regarding the False 'I'

When you say "I feel" or even the "I feeling", whose language is it?
Suppose there is a sound, it has a source. if there is a cry, it has a source. if you want to find out who is crying, what would you do ? see the source of the cry.

similarly, these feelings "i feel sad", "I feel good", "i like this", "I do not like this" ... all these feelings, who is saying it. look within. This is not the language of the body. The body simply passes a sensation. This is not the language of consciousness which is sheer witness. So who is saying this? Just a thought.

So the thought has come and is gone, who is holding onto it ? Thus, Just Remain,coz its the thought that is saying it is uncomfortable... or it has a certain feeling ... you are obviously not the thought. so just remain unidentified with mind and mental feelings. including the feeling "i am quiet"

that is to just remain.

A thought arises "this happened". its a simple report of what happened.
Then next thought "i do not like it"
next thought "this is really bad"
next "i think my fate is bad"
i have to go to an astrologer"

This is how the thought stream flows. The first thought is a simple report of happening as is. The other thoughts are all "I" thoughts. They are all centered upon an illusory "I". The other thoughts have no link between them. The first thought came, gone. Second came, gone. third came, gone. A series of static thoughts. They create an illusion of a continuous "I"... really there are just a series of frames ... a series of thoughts creating an illusion of a continuous "I". like a series of still pictures creating the illusion of motion.

Really no one is there who is sad, bad, unhappy etc. These are coz we get into a flow and imagine a continuous "I" spanning all these thoughts. When we inquire who is this "I" there is none ... mere stream of thoughts ... and there being none ... who is sad, who is happy ? who is there in the first place? A vacant house !

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TimeLines Of World Religions

Source: http://www.amazon.co.uk/New-Lion-Handbook-Worlds-Religions/dp/0745951287

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Sri Rudram Chamakam

Sri Sundara Chaitanya Swami gari pravachanam in telugu 15 videos.

http://www.youtube.com/results?search_query=SriRudram+Volume15+Part&aq=f

Introduction

Sri Rudram is found in the Krishna Yajurveda, Taittariya Samhita in the fourth chapter. Its companion test, Chamakam is found in the seventh chapter.

So Sri Rudram is both recognition and praise for the vital place Rudra holds in creation.

“Om namah Shivaya”

Also found is the great mrytunjaya mantra;

“Tryambakam yajamahe
Sugandhim pushtivardhanam
Urvarurkamiva bhandhanam
Mrityor mukshiya mamirtate.”

“He who has divine fragrance, who makes men powerful and full of plenty; Him we worship, the three-eyed Rudra. As easily as a ripe berry falls from its stalk, release me from death, and let me not turn away from immortality and enlightenment.”

The mantra most often used for aarti; the pujas that offers light to the deity;

“Namaste astu bhavagan vishvesvaraya mahadevaya triyambakaya triupurantakaya trikal Agni kalaya kalagni Rudraya nilakanthaya mrutyuñjaya sarveshvaraya sadashivaya sriman mahadevaya Namah”

“Let my salutations be to that great God who is the Lord of the universe; the great God who has three eyes and who destroys Tripura, the three Asura cities.To that God who is the Dandhya time when the three sacred fires are lit; who is Rudra the fire that consumes the universe; whose throat is blue; who has conquered death; the Lord of all; the ever auspicious one; salutations to that glorious and great God.”

Note: Sri Sundara Chaitanya Swami says if an atheist does charity then he will get karma phalam i.e he/she go to svargam but it is temporary as he will return back to this world once his karma phalam is completed. So if we want moksha then we need to undergo sadhana as perscribed in scriptures.

Note: Sri Sundara Chaitanya Swami says some times this is called "RudroUpanishad".

Summary

Rudram is divided into 11 sections called Anuvakas. In the first Anuvaka, Rudra is asked to turn away his Ghora rupa (fierce appearance) and to please keep his and his followers’ weapons at bay. Having been pacified, Rudra is requested to destroy the sins of those for whom it is being chanted.

This first Anuvaka is chanted to destroy all sins, obtain leadership and divine benevolence, protection from famine, freedom from fear, obtain food, and protect cows, for absence from untimely fear of death, of tigers, thieves, from monsters, devils, demons. It is also chanted as a shield (kavaca) for virulent fever, to cure diseases, fetal disorders, absolution from evils stars and bad karma, for the fulfillment of ones desires, sumptuous rainfall, family protection, blessings with good children, fulfillment of all material desires and the destruction of enemies.

In the second Anuvaka, Rudra is prayed to as one who pervades the earth and as the green foliage and heritage of medicinal herbs. He is asked to loosen the bonds of samsara (illusion). This Anuvaka is chanted for the destruction of enemies, possession of wealth, getting kingdom (getting Job) and possession of intelligence.

In the third Anuvaka Rudra is described as the Lord of thieves who exists in everything. He is Sarvatma; the self of all. In this context, we who are unenlightened have stolen the immortal status of the Self and replaced it with our own limited conception of ego. And in turn it is Rudra who will come and steal our ignorance from us, restoring us to our natural status of enlightenment. This Anuvaka is also chanted for the cure of diseases.

In the fourth Anuvaka, Rudra is described as the creator and worker of all kinds. He is the cause of both the significant and minor.This Anuvaka is chanted for the cure of tuberculosis, diabetics and leprosy.

In the fifth Anuvaka Rudra’s existence in running waters is praisedand his five activities are described (creation of the universe, preservation of it, destruction at the time of Pralaya, bondage in ignorance and the release of moksha).

In the sixth Anuvaka Rudra is identified with time (Kalarupa). He is described as the source of the different worlds, Shrutis (Vedas) and its essence in Vedanta. The fifth and sixth Anuvakas are chanted for the expansion of one’s own assets, victory against enemies, blessings for a son with the stature of Rudra, avoidance of a miscarriage and easy childbirth, averting difficult astrology and protection of one’s own son.

In the seventh Anuvaka his all pervading presence in waters, rains, clouds, storms and its various forms are described. This Anuvaka is chanted for the increase of intelligence, improvement of health, wealth, progeny, clothes, cows, sons, education, lands, longevity and obtaining liberation.

In the eighth Anuvaka Rudra is described as He who illumines other Gods and confers powers on them. He is seen as ever present in holy rivers and He who can absolve all sins. This Anuvaka is chanted for the destruction of enemies and possession of ones own kingdom (lands).

In the ninth Anuvaka the strength and power his attendants is celebrated because they illumine the gods and the world and control the forces of the universe. This Anuvaka is chanted for obtaining gold, a good wife, a job, and the blessings of a son who will be devoted to Lord Shiva.

In the tenth Anuvaka Rudra is again asked to shed his fury and shower benevolence by his displaying his Pinaka bow without arrows and to gracefully appear with his tiger skin on his body with pleasing countenance ready to shower boons upon his devotees. This Anuvaka is chanted for possession of wealth, cure of diseases, removal of fear, getting rid of the enmity of powerful people, absence of fear from all living beings, having the vision of Bhairava (Shiva in his most fearful aspect), absence from dangers and fears, blessings and the absolution of sins.

In the eleventh Anuvaka Rudra’s accomplishments are profusely praised and his benevolence is invoked with unconditional salutations. This Anuvaka is chanted for blessings of one’s progeny, the enhancement of longevity, visiting of sacred places, and acquiring knowledge of past, present and future.

Note: Sri Sundara Chaitanya Swami says of all knowledge learning Vedas is ultimate.

Note: Sri Sundara Chaitanya swami says humans cannot create blood.

In Vedas Yajur Vedam is better and in Yajur Vedam Sri Rudram is ultimate.

In chamakam devotee requests 300 times his desires/korikalu to god and in namakam there are totally 11 anuvakalu and again 300 times god's namam is repeated which means devotee comes to know that his desires are temporary and now he knows repeating god's name is sufficient.

1st ANUVAKA (RUDRAM)

OM Namo Bhagavate Rudraya.
Namaste Rudra manyava utota ishave Namah |
Namaste astu dhanvane bahubhya muta te Namah ||

Oh! Rudra Deva! My salutations to your anger and also to your arrows. My salutations to your bow and to your two hands.

Ya ta Ishu shivatama shivam babhuva te dhanuh |
Shiva sharavya ya tava taya no Rudra mrudaya||

Oh! Rudra! By favor of your arrow, bow, and quiver, which have shed their anger and turned auspicious, please render us happy.

Ya te Rudra Shiva tanura ghora papakashini taya nastanuva shantamaya girisamta bhichakashihi ||

Lord Rudra, you who dwell on Mount Kailas and who confer happiness, by that form of yours which is not terrible, which will not injure us, and which is highly auspicious, behold and illuminate us.

Yamishum giri shamta haste bibharsya stave, shivam giritra tam Kuru ma himsih purusham jagate ||

My Lord who dwells on Mount Kailas and confers gladness to all! You, who fulfills your vow of protecting all who serve you and take refuge in you; that arrow of yours which you hold ready to let fly, withhold it and make it tranquil and auspicious.

Shivena vachasa tva giri schacchavadamasi,
Yatha nah sarvam ijjaga dayakshmam sumana asate ||

Lord of Mount Kailas of of the Vedas! We pray to attain you by our auspicious words. We ask that for all our days, this entire world will be free from ills and discord, and that we may live in amity and concord.

Adyavocha dadhivakta prathamo daivyo bhisak,
Ahimscha sarvan jam bhyayant sarvascha yatudhanyah ||

Let Him intercede on my behalf and speak in my favor, even Rudra, that foremost one, held high in honor by the gods, the physician. Let him annihilate the enemies of mine like scorpions, snakes, and tigers, and the unseen enemies like the Rakshasas, spirits and demons.

Asau yastamro aruna uta babhru sumangalah |
You chemam Rudra abhito dikshu shritaha
Sahasra sho vaisam heda imahe ||

This Sun who is copper-red when he arises, then golden-youllow, this highly auspicious and beneficent one is truly Rudra. These other Rudras who are quartered round about in all directions of this earth, may I ward off their anger by my praise.

Asau yo vasarpati nilagrivo vilohitah,
utainam gopa adrushanna drushannu daharyah,
Utainam vishva bhutani sa drusto mridayati nah

The black-throated Rudra who has assumed the form of the sun that glows red when rising. Him the cowherds, the women carrying water, and all the creatures behold. He, who is seen by all, let Him send happiness to us.

Namo astu nilagrivaya sahasrakshaya midhushe|
Atho you asya sattvano ham tebhyo karan namah||

Let my salutations be to the blue-throated one, who has a thousand eyes. I also bow to his followers.

Pramuñcha dhanvanastva mubhayorartni yorjyam |
yascha te hasta isavah para ta bhagavo vapa ||

Bhagavan Rudra, loosen the string from both ends of your bow. Remove out of sight the arrows from your hands.

Avatatya dhanustvam sahasraksha shatesudhe||
Nishirya shalyanam mukha shivo nah sumana bhava ||

You having a thousand eyes, and bearing a hundred quivers, after loosening your bow, kindly blunt the edges of your shafts. Assume your peaceful and auspicious Siva form and become well-intentioned towards us.

Vijyam dhanuh kapardino vishalyo banavam uta |
Ane shanna syoushava abhurasya nisañgathih ||

Let the bow of Kapardin, Rudra of the matted locks, be without its string. Let there be no arrows in His quiver. Let His arrows lose their capacity to strike and pierce. Let His scabbard contain little power.

Ya te hetirmidhu stama haste babhuva te dhanuh |
Taya sman visvatastva mayakshmaya paribbhuja||

You, Oh showerer of blessings, with your weapons and the bow in Your hand, completely protect us.

Namaste astvayudhayana tataya dhrusnave ||
Ubhabhyam muta te namo bahubhyam tava dhanvane ||

Let there be salutations to your sturdy and potent weapons, and also to both your hands and your bow.

Pari te dhanvano hetir asman vrunaktu visvatah |
Atho ya ishudhis tavare asmannidhehi tam ||

Let the arrow of Your bow spare us in all ways. And place your quiver of arrows far away from us.

Namaste astu bhavagan vishvesvaraya mahadevaya triyambakaya triupurantakaya
trikal Agni kalaya kala Agni Rudraya nilakanthaya mrutyuñyaya sarveshvaraya sadashivaya sriman mahadevaya Namah

Let my salutations be to that great God who is the Lord of the universe; the great God who has three eyes and who destroys Tripura, the three Asura cities.
To that God who is the Dandhya time when the three sacred fires are lit; who is Rudra the fire that consumes the universe; whose throat is blue; who has conquered death; the Lord of all; the ever auspicious one; salutations to that glorious and great God.

2nd ANUVAKA

Namo Hiranya bahave senanyou disham ca patayou namo|

Salutations to Lord Rudra with the golden arms, the leader of hosts, to the Lord of the four direction, salutations.

Namo vrukshebhyo harikeshebhyah pashunam patayou namo Namah||

Salutations to the trees tufted with green leaves; salutations to the Lord of the cattle.

sa spijñaraya tvis imate pathinam patayou namo |

Salutations to Him who is light youllow-red tinged and radiant; to the Lord of the pathways, salutations.

Namo babhlu shaya vivyadhinen nanam Patayou namo ||

Salutations to Him who rides on the bull, to him who has the power to pierce all things, to the Lord of food, salutations.

Namo harike shayopavitine pustanam patayou namo ||

Salutations to Him who is always black-haired, who wears the yajnopavita (sacred thread); to him the Lord of the sleek, salutations.

Namo bhavasya hetyai jagatam patayou namo |

Salutations to Him the instrument that destroys Samsara (Ignorance); to the Lord of all the worlds, salutations.

Namo Rudrayata ta vine kshetranam patayou namo namah |

Salutations to Him who protects the world by the might of His drawn bow, to Rudra the destroyour of all miseries; to the Lord of the fields and sacred places, salutations.

Suta yahantyaya vananam patayou namo |

Salutations to the charioteer, He who cannot be overcome and slain. Salutations to the Lord of the forests.

Namo rohitaya stha patayou vrikshanam patayou namah |

Salutations to the red One, the Lord; to the Lord of trees, salutations.

Namo mantrine vanijaya kakshanam patayou namah||

Salutations to the counselor of assemblies, the chief of traders, to the Lord of dense impenetrable clumps and clusters of thickets, salutations.

Namo bhuvantayou varivaskrutayau shadhinam patayou namo ||

Salutations to Him who has created the world and spread it broad, the creator of riches and lover of those who are devoted to Him; to the Lord of all vegetation, salutations.

Nama ucchair ghoshaya krandayate pattinam patayou namo |

Salutations to Him of the fearsome war cry, who causes His enemies to weep. To the leader of the foot-soldiers, salutations.

Namah krutsnavitaya dhanvate satvanam patayou namah ||


Salutations to Him who surrounds His enemies completely, and cuts off their retreat by running swiftly after the retreating stragglers; to the protector of the good who have taken refuge under Him, salutations.

3rd ANUVAKA

Namah sahamanaya nivyadhina avyadhin inam patayou namah |

Salutations to Him who can not only withstand the shock of the onset of His enemies, but overpower them. He who can effortlessly pierce His enemies; the Lord of those who can fight on all sides, salutations to Him.

Namah kakubhaya nishañgine stenanam patayou namo |

Salutations to Him who stands prominent, the wielder of the sword; to the prince of thieves, salutations.

Namo nisañgina ishudhimate taskaranam patayou namo |

Salutations to Him who holds a dart in His hand to fit in His bow, who has a quiver in His back; to the Lord of those who thieve openly, salutations.

Namo vañchante pari vañchate stayunam patayou namo |

Salutations to Him who worming himself into the confidence of others cheats them occasionally, and He who cheats them systematically; to Him pretending to be an acquaintance steals and misappropriates articles, salutations.

Namo nicherave paricharayaranyanam patayou namo |

Salutations to Him who moves about guardedly ever with intention to steal; to Him who moves amidst crowds and thronged places for pick-pocketing; to the Lord of forest thieves, salutations.

Namah shrukavibhyo jigham sadbhyo mushnatam patayou namo |

Salutations to Him who is in the form of those who protect themselves in armor, who want to kill others; to the Lord of those who want to steal crops and wealth, salutations.

Namo simadbhyo naktam charadbhyah prakruntanam patayou namo ||

Salutations to Him who is in the form of swordsmen who wander about at night; to the Lord of those who kill and seize others’ possessions, salutations.

Nama ushnishine giricharaya kuluñcha nam patayou namo |

Salutations to Him who wears a turban, who wanders about the mountains; to the leader of the landlords, salutations.

Nama ishumadbhyo dhanvavibhyascha vo namo |

Salutations to you who bear darts, who carry bows; to you salutations.

Nama atanvanebhyah pratida dhane bhyascha vo namo|

Salutations to you who string your bows and you who fit arrows in them; to them my salutations.

Nama ayacchadbhya visrujad bhyascha vo namo |

Salutations to you who pull the bowstrings and let fly the shafts; to you salutations.

Namo syadbhyo vidhyad bhyascha vo namo ||

Salutations to you who loosen the arrows and pierce the persons you aim at; to you salutations.

Nama ashinebhyash shayane bhyascha vo namo |

Salutations to you Rudras who are seated
and who are reclining, salutations.

Namah svapadbhyo jagrad bhyascha vo namo |

To you Rudras who are in the form of those who are asleep and awake, salutations.

Nama stishthadbhyo dhavad bhyascha vo namo |

To you Rudras who are in the form of those who stand and those who run, salutations.

Namah sabhabhya sabhapati bhyascha vo namo|

To you Rudras who are in the form of those who sit as members of assemblies and those who preside over them, salutations.

Namo ashvebhyo svapati bhyascha vo namah ||

To you Rudras who are in the form of horses and those who command them, salutations.

4th ANUVAKA

Nama avyadhinibhyo vividhyanti bhyascha vo namo |

Salutations to you who can hit and pierce from all sides, and you who can pierce in diverse and manifold ways.

Nama uganabhya strumhati bhyascha vo namo |

Salutations to you who are in the form of the superior female Gods and the fierce vengeful and powerful Goddesses.

Namo grutsebhyo gratsapati bhyascha vo namo |

Salutations to you the covetous and greedy, and the leaders of such men.

Namo vratebhyo vrata pati bhyascha vo namo |

Salutations to you of diverse crowds and races, and the leaders of them.

Namo ganebhyo Ganapati bhyascha vo namo |

Salutations to you Ganas and their lords.

Namo virupebhyo vishvarupe bhyascha vo namo

Salutations to you who assume grotesque and monstrous forms and other diverse shapes.

Namo mahadbhyah kshullake bhyascha vo namo

Salutations to you the great ones and the small ones.

Namo rathibhyo rathe bhyascha vo namah

Salutations to you who ride in chariots and you who ride on no conveyance, but walk on foot.

Namah senabhya senani bhyascha vo namah

Salutations to you who are in the form of chariots and those who own them.

Namah kshattrubhya sangrahitru bhyascha vo namah

Salutations to you in the form of armies and the leaders of such armies.

Nama stakshabhyo ratha kar bhyascha vo namah

Salutations to you who are in the form of those who teach the chariot driving to others, and those who drive the vehicles themselves.

Namah kulalebhyah karmare bhyascha vo namah

Salutations to you who are in the form of carpenters and fashioners of chariots.

Namah puñjishtebhyo nishade bhyascha vo namah

Salutations to you who are in the form of those who mold clay and make mud vessels, and artisans working in the metals.

Nama ishukrudbhyo dhanva krud bhyascha vo namah

Salutations to you who are in the form of fowlers who net flocks of birds and fishermen who net shoals of fish.

Namo mrugayubhyah sva ni bhyascha vo namo

Salutations to you who are in the form of makers of arrows and bows.

Namah svabhyah svapati bhyascha vo namah

Salutations to you who are in the form of hunters and that of the leaders of the hounds.

5th ANUVAKA

Namo bhavaya cha Rudraya cha

Salutations to Him who is the source of all things and to Him who is the destroyer of all ills.

Namah sharvaya cha pashupatayou cha

Salutations to the destroyer and to the protector of all beings in bondage.

Namo nilagrivaya cha shiti kanthaya cha

Salutations to Him whose throat is black and whose throat is also white.

Namah kapardine cha vyuptake shaya cha

Salutations to Him of the matted locks, and to Him who is clean-shaven.

Namah sahasrakshaya cha shatadhanvane cha

Salutations to Him who has a Thousand eyes and a hundred bows.

Namo giri shaya cha sipivishtaya cha

Salutations to Him who dwells on the mount and who is in the form of Vishnu.

Namo middhushta maya ceshumate cha

Salutations to Him who showers blessings very much and who bears arrows.

Namo hrasvaya cha vamanaya cha

Salutations to Him who assumes a small size, and Him who is in the form of a dwarf.

Namo bruhate cha varshiyase cha

Salutations to the great and majestic one, to Him who is full of all excellence.

Namo vruddhaya cha samvrudhvane cha

Salutations to the Ancient One who is loudly praised by the scriptures.

Namo Agriyaya cha prathamaya cha

Salutations to Him who was before all things and who is foremost.

Nama Ashave chajiraya cha

Salutations to Him who pervades all and moves swiftly.

Namah shrighriyaya cha shibhyaya cha

Salutations to Him who is in fast moving things and in headlong cascades.

Nama urmyaya chavas vanyaya cha

Salutations to Him who is in great waves and in the still waters.

Namah srotasyaya cha dvipyaya cha

Salutations to Him who is in the floods and in the islands.

Sixth Anuvaka

Namo jyoushthaya cha kanishthaya cha

Salutations to Him who is senior and who is junior.

Namah purvajaya chaparajaya cha

Salutations to Him who was born before all and who will be born after all.

Namo Madhya maya chapagalbhaya cha

Salutations to Him who appears in the middle, and who appears undeveloped.

Namo jaghanyaya cha, budhniyaya cha

Salutations to Him who is born from the back side and from the under side.

Namah shobhyaya cha, prati saryaya cha

Salutations to Him who is born in the mixed world of good and bad and in things that move.

Namo yamyaya cha, kshemyaya cha

Salutations to Him who is in the worlds of Yama and in the worlds of safety.

Nama urvaryaya cha khalyaya cha

Salutations to Him who is in the form of the bountiful fields and the threshing floors.

Nama shlokyaya chavasanyaya cha

Salutations to Him who is praised by the Vedic Mantras and who is expounded in the Vedantic Upanishads.

Namo vanyaya cha, kakshyaya cha

Salutations to Him who is in the form of trees in the forests and of creepers in the shaded areas.

Namah shravaya cha pratisravaya cha

Salutations to Him who is sound and the echo of the sound.

Nama asu shenaya chashurathaya cha

Salutations to Him whose armies move swiftly and who rides on a swift chariot.
Nama shuraya cha, chavabhindate cha

Salutations to the warrior, He who pierces his enemies.

Namo varmine cha, varuyour cha

Salutations to Him who is clad in armor Himself, and who has provided for the safety of His charioteer.

Namo bilmine cha kavacine cha

Salutations to Him who wears a helmet and breast-plate.

Namah shrutaya cha shrutasenaya cha.

Salutations to Him who is praised in the Vedas and whose army is also praised.

Seventh Anuvaka

Namo dundubhyaya chahananyaya cha

Salutations to Him who is the kettle drum and who is also the drum stick.

Namo dhrusnave cha pramrushaya cha

Salutations to Him who never turns his back in fight, but is at the same time prudent.

Namo dutaya cha, prahitaya cha

Salutations to Him who is in the form of the messenger and the representative sent for special purposes.

Namo nisangine cheshudhi mate cha

Salutations to Him who has a sword and a quiver of arrows.

Nama stikshneshave chayudhine cha

Salutations to Him having keen shafts and all weapons.

Namah svayu dhaya cha sudhanvane cha

Salutations to Him bearing a beautiful and powerful weapon and bow.

Namah srutyaya cha payouraya cha

Salutations to Him who is in the narrow footpaths and the broad highways.

Namah katyaya cha nipyaya cha

Salutations to Him who is in the narrow flow of waters and in their descent from higher to lower levels.

Namah sudyaya cha, sarasyaya cha

Salutations to Him who is in the marshy and muddy places and in the lakes.

Namo nadyaya cha, vaishantaya cha

Salutations to Him who is in the flowing waters of rivers and in the still waters of mountain tarns.

Namah kupyaya chavatyaya cha

Salutations to Him who is in the wells and in the pits.

Namo varshyaya cha chavarshyaya cha

Salutations to Him who is born in the rivers as river water and in the absence of rains.

Namo meghyaya cha, vidyutyaya cha

Salutations to Him who is in the clouds and in the lightning.

Nama idhriyaya chatapyaya cha

Salutations to Him who is in the glittering white autumn clouds and who is in the rains and mixed with sunshine.

Namo vatyaya cha, reshmiyaya cha

Salutations to Him who is in the rains accompanied by winds and in the rains accompanied by hail.

Namo vastavyaya cha vastupaya cha.

Salutations to Him who is household wealth and the guardian deity of the household.

Eighth Anuvaka

Namah somaya cha Rudraya cha

Salutations to Him who is with His consort Uma.

Namastamraya charunaya cha

Salutations to Him who is red and rosy-red also.

Nama shangaya cha pashupatayou cha

Salutations to Him who brings happiness and who is the Lord of all creatures.

Nama ugraya cha bhimaya cha

Salutations to Him who is fierce and striks terror at sight into His enemies.

Namo Agrevadhaya cha dure vadhaya cha

Salutations to Him who kills in front and from afar.

Namo hantre cha haniyase cha

Salutations to Him who is in the form of everyone who slays, and who kills all at the time of Pralaya.

Namo vrukshebhyo harikeshebhyo

Salutations to the stately trees with green tufts of leaves.

Nama staraya

Salutations to Him who is the Pravana mantra; Om.

Namash shambhave cha mayo bhave cha

Salutations to Him who is the source of happiness here and hereafter.

Namah shankaraya cha mayaskaraya cha

Salutations to Him who is inherently of the nature of conferring happiness directly in this world and the world hereafter.

Namah Shivaya cha shivataraya cha

Salutations to Him the auspicious one, who is more auspicious than all others.

Nama stiryouraya cha kulyaya cha

Salutations to Him who is ever present in holy places and on the banks of the rivers.

Namah paryaya chavaryaya cha

Salutations to Him who stands in the further shore and on this shore.

Namah prataranaya chottaranaya cha

Salutations to Him who ferries men over the sins and evils of Samsara (the Illusions of the world), and who by the grant of knowledge ferries them over Samsara altogether.

Nama ataryaya chaladyaya cha

Salutations to Him who is born again and again in Samsara and who tastes the fruits of Karmas in the form of Jiva.

Namah shaspyaya cha, phenyaya cha

Salutations to Him who is in the form of tender grass and foam.

Namah sikatya ya cha pravahyaya cha.
Salutations to Him who is in the form of the sands and flowing water.

Ninth Anuvaka

Nama irinyaya cha prapayouraya cha,

Salutations to Him who abides in saline tracts and in trodden pathways.

Namah kigim shilya cha kshayanaya cha

Salutations to Him who is in the rocky uninhabitable and rugged tracts and in habitable places.

Namah kapardine cha pulastayou cha,

Salutations to Him who binds His matted locks and wears them majestically like a crown and Him who ever stands before His devotees.

Namo goshyouraya cha, grihyaya cha,

Salutations to Him who is in the cow pens and in the homesteads.

Nama stalpyaya cha, gehyaya cha,

Salutations to Him who reclines on couches and who takes his ease in stately store yard buildings.

Namah katyaya cha, gahvareshthaya cha,

Salutations to Him who is in the thorny impenetrable forest places and in accessible mountain caves.

Namo hradayyaya cha niveshpya ya cha

Salutations to Him who is in deep waters and in the dew drops.

Namah pam savyaya cha rajasyaya cha

Salutations to Him who is in the visible and invisible dust.

Nama shuskyaya cha Harityaya cha,

Salutations to Him who is in dry things and green things.

Namo lopyaya cholapya cha,

Salutations to Him who exists in hard places which do not sustain even grass and in coarse and other grasses.

Nama urvyaya cha surmyaya cha,

Salutations to Him who is in the earth and in the fair waves.

Namah parnyaya cha parnashadyaya cha

Salutations to Him who is in the green leaves and the dried ones.

Namo paguramanaya chabhighnate cha,

Salutations to the Rudraganas (soldiers of Rudra)who have their weapons uplifted and who strike from the front.

Nama akkhyidate cha, prakkhi date cha,

Salutations to them (Rudraganas) who afflict slightly and also grievously.

Namo vah kirikebhyo devanam hrudayou bhyo,

Salutations to you who shower wealth and who dwell in the hearts of the Gods.

Namo vikshina kebhyo,

Salutations to you who are not liable to decay (and who abides in the hearts of the Gods).

Namo vichinvakte bhyo,

Salutations to you who search and examine the good and bad that each one does (and who abides in the hearts of the Gods).

Nama anir hatebhyo

Salutation to them who have rooted out sin utterly (and who abides in the hearts of the Gods).

Nama amivaktebhyaha ||

Salutation to them who have assumed a gross form and stand in the material shape of the universe (and who abides in the hearts of the Gods).

Tenth Anuvaka

Drape Andha saspate daridran nilalohita, esham purushanam
esham pushunam ma bhermaro mo esham kim chanamamat

You who makes sinners lead contemptible lives, Lord and dispenser of food. You who chooses to remain poor amidst your riches. You dark in the neck and red elsewhere. Frighten not these our near and dear persons or these our cattle. Let not even one among them perish or get ill.

Ya te Rudra Shiva tanu Shiva vishvaha bheshaji, Shiva Rudrasya
Bhesaji tasya no mruda jivase ||

Oh Lord Rudra! By that form if your which is peaceful and auspicious, more highly auspicious since it is a panacea for human ills for all days, most highly auspicious since by the grant of knowledge and illumination, it utterly uproots ignorance and the entire misery of samsara, by that gracious form of your make us lead a full and happy life.

Imam Rudraya tavase kapardane kshayadviraya
Prabhara mahe matim,
Yatha na sha masa dvipade chatushpade vishvam pushtam
Grame asminnana turam |

May we foster and cherish this attitude of mind towards Rudra even, the strong one with the matted locks, opposing whom his enemy warriors are defeated and meet their doom. May we adopt a mental inclination which results in Rudra maintaining friendship with our human relations and our wealth of cattle; sleek and content.

Mruda no Rudrota no maya skrudhi kshayadviraya
Namasa vidhema te, yacchamcha yoscha manurayaje pita
Tadshyama tava Rudra pranitau ||

Lord Rudra! Confer on us happiness in this world, and in the next. You who has destroyed our sins, we shall serve and worship you by our salutations. That freedom from sorrow which Manu, our progenitor, sought for and the happiness which he obtained, we shall taste it, if You are inclined and gracious to us.

Ma no mahanta muta ma no arbhakam ma na ukshanta
Muta ma na ukshitam, ma no vadhih pitaram mota
Mataram priya ma nastanuvo Rudra ririshaha ||

Lord Rudra! Afflict not the elders in our midst, nor the tender babe, nor the procreating youth, nor the child in the womb, nor the father or mother, nor our bodies dear to us.

Ma nastoke tanayou ma na ayusi ma no goshu ma no
Ashveshu ririsaha | Viranma no Rudra bhamito vadhirhavi -
shmanto namasa vidhema te ||

Lord Rudra! Getting angry at our transgressions hurts not only our children, our sons in particular, but also our cattle and horses, and our warriors. Making offerings into the sacred fire, we shall serve and calm you by our Namaskars (salutations).

Aratte goghna uta puru – shaghne kshayadviraya sumna masme
Te astu, Raksha cha no adhi cha deva bruhyatha cha nah
Sharma yacchavi barhah ||

Oh Deva! Let that terrible form of yours be far away from us -- that which afflicts our cattle, our sons and grandsons, and wastes your enemy warriors. Let that form which confers happiness be near to us. Protect us. Recommend us to the other Gods and bespeak in our favor. You who increases the happiness of both worlds. Please confer happiness upon us.

Stuhi shrutam garta sadam yuvanam mruganna –
Bhima mupahat numugram, mruda jaritre Rudra
Satvano anyante asmanniva pantu senaha ||

I praise you the famous one, seated in the heart, the ever-youthful, terrible like the lion, fierce for the purpose of destruction. Lord Rudra, having been praised by us, let your armies strike at others than us.

Parino Rudrasya hetir vrunaktu pari tve shasya durmati raghayoho |
Ava sthira maghavad bhyastanushva midhvasttokaya tanayaya mridaya

Let the weapon of Rudra give us wide berth. Let the fixed displeasure of Rudra blazing with just anger based on our sins, and keen to punish us, depart from us. Showerer of Blessings! Your purpose and your shaft are ever unerring; loosen them in regard to us; we who approached you with sacrifices and prayers. Make our sons and their sons happy.

Midhushthama shivatama shivo nah sumana bhava
Parame vriksha Ayudhan nidhaya krittim vasana
Achara pinakam bibhradagahi |

Supreme showerer of blessings. Supreme auspicious One! Be auspicious and beneficent, and bear goodwill to us. Place your threatening and hurtful weapons on some tall and distant tree. Approach us wearing your elephant hide garment. Come bearing your Pinaka bow.

Vikirida vilohita Namaste astu bhagavaha,
Yaste sahasragam hetayo nyamasmanniva pantu tah ||

Showerer of wealth! You white One! Lord Bhagavan! Salutations to you. Let your thousands of weapons not destroy us, but rather destroy our enemies.

Sahasrani sahasradha bahuvostava hetayah |
Tasamishano bhagavah parachina mukha krudhi ||

In your arms exist thousands of kinds of weapons in thousands of numbers. But Bhagavan, You art Lord and master of them. Turn their hurtful faces away from us.

Eleventh Anuvaka

Sahasrani sahasrasho you Rudra Adhi bhumyam, teshagam
Sahasra yojane vadhanvani tanmasi ||

Those Rudras who live on the face of the earth in thousands of varieties, we shall cause the strings of their bows to be loosened, and the bows themselves to be deposited thousands of yojanas far away from us.

Asmin mahatyarnaven tarikshe bhava adhi

Those Rudras who dwell in the sublime ocean and the space between sky and earth, we shall cause the strings of their bows to be loosened and the bows themselves to be deposited thousands of yojanas far away from us.

Nila griva shiti kantha sharva adhah kshama charah

The Rudra Ganas, blue throated, where the Kalakuta poison rested; and white throated in other portions; those Rudras who dwell in the nether regions; we shall cause the strings of their bows to be loosened, and the bows themselves to be deposited thousands of yojanas far away from us.

Nila griva shiti kantha divam Rudra upashritaha||

Bluethroated where the poison rested and elsewhere white throated Rudras who dwell in the heaven, we shall cause the strings of their bows to be loosened, and the bows themselves to be deposited thousands of yojanas far away from us.

You vrikshesu sapiñjara nilagriva vilohitaha,
You bhutana madhi patayo vishikhasah
kapardanah,

Those Rudras of the color of tender grass who are black throated, those who are red in color, who live in trees, we shall cause the strings of their bows to be loosened, and the bows themselves to be deposited thousands of yojanas far away from us.

You annesu vividhyanti patresu pibato janan

Those Rudras who stand in the food and in the liquids, and pierce the persons who eat the food and drink the liquids, we shall cause the strings of their bows to be loosened, and the bows themselves to be deposited thousands of yojanas far away from us.

You patham pathi rakshaya ailabruda yavyudhah,

Those Rudras who are the protectors of the pathways, the givers of food, who fight with one’s enemies, we shall cause the strings of their bows to be loosened, and the bows themselves to be deposited thousands of yojanas far away from us.

You tirthani pracharanti srukavanto nisanginah
Those Rudras who haunt the sacred places wearing short daggers and long swords, we shall cause the strings of their bows to be loosened, and the bows themselves to be deposited thousands of yojanas far away from us.

You etavanta scha bhuyam sascha disho Rudra vitasthire,

Those Rudras so far mentioned, and over and above them, who have entered the quarters and occupied them, we shall cause the strings of their bows to be loosened, and the bows themselves to be deposited thousands of yojanas far away from us.

Tesagam sahasra yojane vadhanvani tanmasi.

Those Rudras who are on this earth, to whom food turns into shafts, I bow to them with my speech. With my ten fingers joined, I bow to them with my body facing the east, the south, the west, the north, and upwards, I bow to them with my mind. May they render me happy. Oh Rudras, to whom we bow! I consign him whom we hate and he who hates us, into your yawning mouths.

Namo Rudrebhyo you pruthivyam you ntarikshe, You divi yousa mannam vato varsamisa vastebhyo Dasha cirdasha dakshina dasha prati cirda shodicirda shor Dhvastebhyo Namaste no mridayantu te yam dvismo Yascha no dvestim tam vo jambhe dadhami.

Those Rudras who dwell in the middle region between the heaven and the earth, for whom the wind furnishes the shaft, salutations to them. With the ten fingers joined, I bow to them in the east, the south, the west, the north and upwards. Salutations to them. May then render me happy. They whom we hate, and they who hate us, I consign them into their yawning mouths. Those Rudras who dwell in heaven, to whom rain serves as a shaft, salutations to them. With the ten fingers joined, I bow to them in the east, the south, the west, the north and upwards. Salutations to them. May then render me happy. He whom we hate, and he who hates us, I consign them into your yawning mouths.

Tryambakam yajamahe sugandhim pushtivardhanam urvarurkamiva bhamdhanam mrityor mukshiya mamritate.

He who has divine fragrance, He who makes men powerful and full of plenty, Him even we worship, the three-eyed Rudra. Like a ripe berry from its stalk, release me from death, and let me not turn away from immortality and enlightenment.

Yo Rudro agnau yo apsu ya oshadhishu yo Rudro vishva bhuvana vivesha tasmai Rudraya namo astu

That Rudra who has even entered into and pervaded fire, the waters, vegetation, and all the worlds, let my salutations be to that Rudra.

Tamu shthuti yah svishuh sudhanva yo vishvasya shyati bheshajasya Yakshvamahe saumanasaya Rudram namo bhrdevamasuram duvasya

He who holds a beautiful and powerful shaft and a strong bow, He who is the source and repository of all medicines, praise Him alone. To gain the favor and goodwill of that supreme and effulgent God Rudra, let us worship Him, honor and adore Him by salutations.

Ayam me vishvabhesajo yam shivabhimarshanaha

Due to its contact with the Linga image, this right hand of mine is fortunate. Indeed this hand of mine is a panacea for all human beings for all ills.

You te sahasramayutam pasha mrityo martyaya hantave
Tanyajñasya mayaya sarvanava yajamahe

Oh Death in the form of Rudra. Those countless nooses of yours by which You destroy all mortal creatures, we shall loosen them by the efficiency of our worship of you.

Mrityave Svaha Mrityave Svaha

I offer this sacred food offering in sacrifice to Rudra the Destroyer.

OM Namo Bhagavate Rudraya
Vishnave mrityume pahi

Om.Salutation to the omnipresent Bhagavan Rudra. Protect me from death.

Prananam granthirasi rudro ma vishantakaha. Tenan nenapyayasva. OM Namo Bhagavate Rudraya.Vishnave mrityume pahi Prananam granthirasi rudro ma vishantakaha. Tenan nenapyayasva.

Kamadhenu, the divine cow discovered the hymns by which the gods are invoked. Manu was the sacrificer. Brihaspathi repeated the Sasthra Mantras which gladden. May the Visva Devas praised in the hymns and Mother Earth not cause me any suffering. Let me think sweet thoughts; let me perform sweet actions which bear sweet fruits; let me bear sweet offerings, let my speech and praise be sweet; let me utter words which sound sweet to the Gods; let me utter sweet words to men who would lend their ears. Let the Gods illumine me and render my speech sweet. Let the Prithis, the forefathers feel glad and approve of me.

CHAMAKAM

First Anuvaka

Agna Visnu sajosasema vardhantu vamgirah |
Dyumnairvajebhi ragatam |
Vaja schame prasava scha me
Pratiyati scha prasatischa me dhiti scha me| kratu scha me
Svara scha me sloka schame srava scha me sruti scha me
Jyoti scha me suva scha me prana scha me panah ||
Cha me vyana scha me suscha me cittam cha ma Adhitam
Cha me Vakscha me mana scha me cakshu scha me srotam
Cha me daksha scha me balam cha oja scha me saha scha ma
Ayu scha me jaracha ma Atma cha me tanuscha me
Sharma cha me varma cha me gani cha me sthani cha me
Parugansi cha me sharirani cha me ||

Second Anuvaka

Jyesttayam cha ma Adhipatyamcha me manyu scha me
Bhama scha me mascha me mbhascha me jemacha
Me mahima cha me, varimacha me prathima chame
Varsma cha me draghuya cha me Vridhamcha me
Vridhi scha me satyam cha me, sradha cha me jagacca ||
Me dhanam cha me vasha scha me tvisi scha me krida
Cha me moda scha me jatam cha me janisya manam
Chame suktam cha me sukrutam cha me vittam cha me
Vedyam cha me bhutam cha me bhavisyaccha me sugam
Cha me supatham cha ma Rudhancha ma Ruddhi scha me
Klaptam cha me klipti scha me mati scha me sumati scha me ||

Third Anuvaka

Shancha me maya scha me priyam cha me nu
Kama scha me kama scha me soumana scha me
Bhadrancha me shreya scha me vasya scha me
Ya shascha me bhaga scha me dravinam cha me
Yanta cha me dharta cha me kshema scha me
Dhruti scha me visvam cha me maha scha me
Samvicca me jnatram cha me suscha me prasuscha
Me siram cha me laya scha me Rtam cha me
Mritam cha me yakshmam cha me nama yaccha me
Jivatu scha me dirdhayutvam cha me namitram cha me
Bhayam cha me sugam cha me shayanam cha me
Susa cha me sudinam cha me ||

Fourth Anuvaka

Urkcha me sunrta cha me payascha me rasa scha me
Ghrutam cha me madhu cha me sagdhi scha me
Sapita scha me kusi scha me Vristi scha me
Tirupathi Jaitram cha ma oudbhidyam cha me rayi scha
Raya scha me pustam cha me pusti scha me
forvibhu cha me Prabhu cha me bahu cha me bhuya scha purnam cha me
Purna tarancha me kshiti scha me Kuyava me nam
Cha me kshuccha me vrihayaccha me vaya scha me masa
Scha me tila scha me mudga scha me khalva
scha me godhuma Vishnusahasranamam
Scha me masura scha me priyam gava scha me nava scha
Me shyamaka scha me Nivara scha me

Fifth Anuvaka

Ashma cha me mrittikacha me giraya scha me parvata scha
Me sikata scha me vanaspataya scha me hiranyam cha
Me yascha me susam cha metra puscha me shyamam
Cha me loham cha me gnichma Apascha me virudha
Scha ma osadha ya scha me Krista pacyam cha me
Krista pacyancha me grama scha me pashava Aranyaya scha
Yajnena kalpantam vittam cha me vittischa me bhutam
Cha me bhuti scha me vasu cha me vasati scha me karma
Cha em Shakti scha me rdha scha ma Ema scha ma
Iti scha me gati scha me ||

Sixth Anuvaka

Agni scha ma Indra scha me soma scha ma Indra scha me
Savita scha ma Indra scha me Sarasvati cha ma Indra scha me
Pusa cha ma Indra scha me bruhaspati scha ma Indra scha me
Mitra scha ma Indra scha me varuna scha me tvasta cha ma
Indra scha me dhata cha ma Indra scha me Visnu scha ma
Indra scha me svi nou cha ma Indra scha me maruta scha ma
Indra scha me pruthivi cha ma Indra scha me ntariksham
Cha ma Indra scha me dyou scha ma Indra scha me murdha
Cha ma Indra scha me praja pati scha ma Indra scha me ||

Seventh Anuvaka

Agum suscha me rashmiccha me dabhya scha me
Dhipati scha ma upagum suscha me ntarya mascha ma
Indravaya vascha me maitra varuna scha ma Ashvina scha
Me prati prastha nascha me shukra scha me manthicha
Me Agrayana scha me vaishva deva scha me dhru
Vascha me vaisva nara scha ma Rutugra ha scha ||
Me tigra yascha ma Indra gna scha me vaisva
Deva scha me marutvati yascha me mahendra scha ma
Aditya scha me Savitra scha me sarasvaa scha me
Pousna scha me patni vata scha me hariyojana scha me ||

Eighth Anuvaka

Edhma scha me bahir scha me vedi scha me
Dhisniya scha me srucha schame chamasa scha me
Gravana scha me svarava scha me uparava scha me
Dhisavane cha me dronakala sha scha me vayavyani
Cha me putabhru scha me Adhavaniya scha ma
Agnidhram cha me havirdhanam cha me Gruha scha me
Sada scha me puroda sha scha me pacuta scha me
Vabhruthaya scha me svagakara scha me ||

Nineth Anuvaka

Agni scha me gharma scha me rka scha me
Surya scha me prana scha me svamedha scha me
Pruthivicha me diti scha me, diti scha me dhyou scha me
Shakvari rangulayo disha scha me yajnena kalpanta
mrikya me samacha me stoma scha me yaju scha me
Diksha cha me tapa scha ma Tru scha me vratam cha
Me horatrayor vristayo bruha drathantare cha me
Yajnena kalpetam ||

Tenth Anuvaka

Garbhascha me vatsa scha me travim scha me
Trayavicha me dityavat cha me dityou hi chame panchavi scha
Me panchavi cha me trivatsa scha me trivatsa cha me
Turya vatcha me turya hi cha me sasta vat cha me
Sastouhi cha ma uksha cha me vasha cha ma Rsabha scha
Me vehacca me nadvancha me dhenuscha ma Ayur
Yajnena kalpatam prano yajnena kalpatamapano
Yajnena kalpatam vyano yajnena kalpatam cakshur
Yajnena kalpatam srotram yajnena kalpatam mano
Yajnena kalpatam vagyajnena kalpata matma
Yajnena kalpatam yajno yajnena kalpatam ||

Eleventh Anuvaka

Eka cha me tisra scha me panca cha me sapta cha me
Nava cha ma Ekadasa cha me trayo dasa cha me
Panchada sha me sapta sha me nava dasha cha ma Eka
Vigum shati scha me trayo vigum shati scha me pancha vigum
Shatischa me Sapta vigum shati scha me Navavigum
Sati scha ma Ekutrigum shacha me trastrim sha scha me
Catatra scha me stou cha me dvadasha cha me
Soda shacha me vigum shati scha me caturrvigum shati scha
Me soda sha cha me vigum shati scha me caturvigum
Shati scha me stavigum shati scha me dvatrigum shaccame
Satragum shaccame catvarigum shacca me catu
Schatvarigum shaccame - stacatvarigum shacca me
Vaja scha prasava scha pija scha kratu scha suva scha
Murdhacha vyasni scha yaschan tyaya naschantya scha
Bhou vana scha bhuvana schadhi patischa ||

End of Chamaka Mantras

CHAMAKAM (Shanti Pattah)

Ida devahurmanurajna Nicru haspati rukthama
dani shagam sisadvi sve devan sukta vacah
Prithiva matarmahigam sirmadhu manisye madhu
janesye madhu vakshyami madhu matim Devebhyo
vaca mudyo mudya sagam
Shusrusebhyam manusye bhyastam ma Deva
Avantu Soubhayai pitaro nu madantu ||

Shiva Ashtotra Namavali

1. Om Shivaaya Namah
2. Om Maheshvaraaya Namah
3. Om Shambhave Namah
4. Om Pinaakine Namah
5. Om Shashishekharaaya Namah
6. Om Vaamadevaaya Namah
7. Om Viruupaaxaaya Namah
8. Om Kapardine Namah
9. Om Niilalohitaaya Namah
10. Om Sha.Nkaraaya Namah
11. Om Shuulapaanaye Namah
12. Om Khatvaa.Ngine Namah
13. Om Vishnuvallabhaaya Namah
14. Om Shipivishtaaya Namah
15. Om Ambikaanaathaaya Namah
16. Om Shriikanthaaya Namah
17. Om Bhaktavatsalaaya Namah
18. Om Bhavaaya Namah
19. Om Sharvaaya Namah
20. Om Trilokeshaaya Namah
21. Om Shitikanthaaya Namah
22. Om Shivaa Priyaaya Namah
23. Om Ugraaya Namah
24. Om Kapaaline Namah
25. Om Kaamaaraye Namah
26. Om Andhakaasurasuudanaaya Namah
27. Om Ga.Ngaadharaaya Namah
28. Om Lalaataaxaaya Namah
29. Om Kaalakaalaaya Namah
30. Om Kripaanidhaye Namah
31. Om Bhiimaaya Namah
32. Om Parashuhastaaya Namah
33. Om Mrigapaanaye Namah
34. Om Jataadharaaya Namah
35. Om Kailaasavaasine Namah
36. Om Kavachine Namah
37. Om Kathoraaya Namah
38. Om Tripuraantakaaya Namah
39. Om Vrishaa.Nkaaya Namah
40. Om Vrishabhaaruudhaaya Namah
41. Om Bhasmoddhuulita Vigrahaaya Namah
42. Om Saamapriyaaya Namah
43. Om Svaramayaaya Namah
44. Om Trayiimuurtaye Namah
45. Om Aniishvaraaya Namah
46. Om Sarvagyaaya Namah
47. Om Paramaatmane Namah
48. Om Somasuuryaagnilochanaaya Namah
49. Om Havishe Namah
50. Om Yagyamayaaya Namah
51. Om Somaaya Namah
52. Om Pa.Nchavaktraaya Namah
53. Om Sadaashivaaya Namah
54. Om Vishveshvaraaya Namah
55. Om Viirabhadraaya Namah
56. Om Gananaathaaya Namah
57. Om Prajaapataye Namah
58. Om Hiranyaretase Namah
59. Om Durdharshaaya Namah
60. Om Giriishaaya Namah
61. Om Girishaaya Namah
62. Om Anaghaaya Namah
63. Om Bhuja.Ngabhuushanaaya Namah
64. Om Bhargaaya Namah
65. Om Giridhanvane Namah
66. Om Giripriyaaya Namah
67. Om Krittivaasase Namah
68. Om Puraaraataye Namah
69. Om Bhagavate Namah
70. Om Pramathaadhipaaya Namah
71. Om Mrityu.Njayaaya Namah
72. Om Suuxmatanave Namah
73. Om Jagad.Hvyaapine Namah
74. Om Jagad.Hguruve Namah
75. Om Vyomakeshaaya Namah
76. Om Mahaasenajanakaaya Namah
77. Om Chaaruvikramaaya Namah
78. Om Rudraaya Namah
79. Om Bhuutapataye Namah
80. Om Sthaanave Namah
81. Om Ahayebudhnyaaya Namah
82. Om Digambaraaya Namah
83. Om Ashtamuurtaye Namah
84. Om Anekaatmane Namah
85. Om Saatvikaaya Namah
86. Om Shuddhavigrahaaya Namah
87. Om Shaashvataaya Namah
88. Om Khandaparashave Namah
89. Om Agyaaya Namah
90. Om Paashavimochakaaya Namah
91. Om Mridaaya Namah
92. Om Pashupataye Namah
93. Om Devaaya Namah
94. Om Mahaadevaaya Namah
95. Om Avyayaaya Namah
96. Om Haraye Namah
97. Om Bhaganetrabhide Namah
98. Om Avyaktaaya Namah
99. Om Daxaadhvaraharaaya Namah
100. Om Haraaya Namah
101. Om Puushadantabhide Namah
102. Om Avyagraaya Namah
103. Om Sahasraaxaaya Namah
104. Om Sahasrapade Namah
105. Om Apavargapradaaya Namah
106. Om Anantaaya Namah
107. Om Taarakaaya Namah
108. Om Parameshvaraaya Namah

Source:
http://www.puja.net/Pages/Yagyas/Journal/05Events/Feb_Mar05/05ShivaratriPage/rudra_translation.htm

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The Mind of J. Krishnamurti Edited by S. R. Vas (1989)

Of what importance is that to which you cling, if doubt can destroy it ? Of what value are your traditions, your beliefs, and your accumulations, if doubt is capable of sweeping them away ? A man who is afraid of doubt will never find the truth. Doubt is a precious ointment; it heals though it burns greatly. If you are afraid of little burns, you will never destroy the impurities you have accumulated throughout your lives. In avoiding life, in fearing life, you shelter yourself in decaying things, and in that shelter there is sorrow, but in inviting doubt you will create that which will be eternal, and bear the stamp of happiness. (p.22);

We all know that human consciousness can be disturbed with stimulants. An alcoholic drink will do that much for you. But then you are back next morning where you were before, when the effect of the drink is gone, feeling worse and miserable for your experience. Truly great experiences are those which happen on their own, without any effort on the part of the individual to manipulate them for himself or for others. (p.50)

Man’s discovery of God ceases to be a discovery if he begins this search with a foregone conclusion in his mind. Most religions impose a certain image of the type of God they would want their followers to worship. Whereas to mind, in the search for truth, which to me is the search for God, the choice does not rest with us as to what to reject or accept. Truth, God, call it what you will, is an awareness of the totality of existence, of our hopes and desires, our ambitions, our greed, our loves and thousands of other emotions which constitute what passes for the living individual. I believe organized religions stand in the way of this awareness of the totality of existence.

Mind has its own place, a unique place in our lives. Without the use of your mind you won’t be able to find your way back home, and I won’t be able to conduct this conversation without its help. But mind can only move in the sphere of the known, in the sphere of time. Whereas we refer to God as the unknown the timeless, is it not ? Till a certain stage, in the three dimensions world, our mind can serve us to our advantage. But to reach the fourth dimension of existence, the mind instead of moving along the horizontal plane, must learn to shoot up vertically as it were and explode for the timeless, for the unknown to be. (p.52)

[How do you see this worked our in practice, in the routine life of the millions who seek God ?]

In their sensitivity, in their ability to remain open for the new. I do not like the word God: it smacks of anthropomorphism. But in a man’s sensitivity to, in his choiceless awareness of the totality of existence, in this alone I find whatever meaning the word God conveys.

Sensitivity demands the ability to have serene mind, a mind which is not preoccupied with itself, a mind which is receptive, which is an open mind, a mind which is not always getting hurt at what it sees or perceives. (p.53)

Sensitivity is my equivalent of meditation, which brings you its own rewards.

The actual death of the body one day, as you know, is unavoidable.

Most of these schools, whether it is Buddhism or Vedanta or any other, suggest a path the middle path, the negative path and the like, I suggest no path at all. For a path implies effort or practice, and the immeasurable can only be faced by a person in keeping himself free of effort, in a state of alert readiness for the new, in a state without fear or hope.

We can see that to talk of so-and-so obtaining liberation is a misuse of terms. That which is liberated is always life, not the individual. Indeed it is at the expense of the individual that such liberation is achieved. Life alone benefits by the transaction. It is true that the individual uniqueness, which persists on both sides of the liberating process, finds that, instead of belonging to the Ego, it has really all along belonged to the life universal. But that discovery is made at, or after, liberation. The process towards liberation must always seem like the killing out of individuality hence its painfulness. (p.61)

Liberation is a matter of life and not of forms. (p.64)

It’s important to think rightly in order to release something creative. To think rightly you must know yourself. To know yourself you must be detached, absolutely honest, free from judgement. It means continual awareness of one’s thoughts and feelings during the day without acceptance or rejection, like watching a movie of oneself.

Isn’t it like a child who says: teach me higher mathematics! My reply would be: it would be useless to teach you higher mathematics unless you have first learnt algebra. If we understand this particular thing, the divinity of that life which lies before us, it is not important to discuss what lies beyond, because we are discussing a thing which is unconditioned with a conditioned mind. (p.83)

Teach the child from the very beginning that its goal is happiness and freedom, and that the manner of attainment is through the harmony of all the bodies mind, emotion and the physical body.

We are all convinced that the more experiences we have, the more we are alive. But we do not live reality; we live symbols, concepts, ideals and words. We feed on words, our spiritual life has become a perpetual conflict, because we live by concepts like the hungry man who eats bits of paper with ‘bread’ written on it. We live by words, not facts. In all walks of life, whether spiritual or sexual, in our work or leisure, we are stimulated by words. Words organise themselves into thoughts and ideas; they excite us and the greater the gap between reality (what we are) and the ideal (which we are not), the more intensely we imagine ourselves to live. And thus we destroy all possibility of mutation. (p.91-92)

It is a fact, that nowadays religion, the true communion between man and what lies beyond him, has no place whatsoever in human affairs. Religious organisations, on the contrary, have become instruments of politics and economics. (p.95-96)

A truly religious man is free of all fear, for he is free of the patterns created by the many civilisations over thousands of years. He is also free from the past, personal and collective and his future is not distorted by the pressure of his own actions. (p.96)

Silence is important, which is a measureless state, knowable as beyond experience, beyond words, beyond thought, an un-created energy. Without this creative silence there can be no brotherhood and peace and no true religion.

The repetition of sacred formulas calms the agitations of the mind and puts it to sleep. Prayer is a sedative which enables us to continuity in our psychological prison without feeling the need of bursting it open and destroying it. The mechanism of prayer, like all mechanisms, gives a mechanical result. There is no prayer capable to pierce through the ignorance of oneself. All prayer addressed to the unlimited pre-supposes that the limited knows the unlimited and how to contact it. It has all kinds of ideas, concepts and beliefs about the unlimited and is enclosed in a system of explanations, locked up in a mental prison. Prayer binds, it does not liberate. And freedom is the very heart of true religion. Religious organisations deny man this essential freedom, inspite of their assertions to the contrary. Self-knowledge is not prayer, it is the door to meditation. Freedom is not based on a set of psychological theories nor is it a state of surrender in the expectation of grace. It destroys the constraints imposed by religion or society. It is a state of total attention, and not of concentration on the particular. (p.96)

The evolution we know, from bullock cart to spaceship, is only a limited part of the brain. Even if this part develops a million times, this will not answer the fundamental question which man puts to himself about himself. The evolution of science and technology will go on it is necessary, inevitable and irreversible. But the remainder of the brain is there un-awakened and we can put ourselves from now to the task of bringing it to life.

You can only find everything by abandoning everything. (p.167)

When you are really happy, deeply in love, the ‘I’ is not. There is only happiness, the immensity of love. This alone is real, everything else is false. (p.191)

As the animals in the circus are trained to act for the amusement of crowds, so the individual, through fear, looks for these spiritual performers, the so called priests and swamis, the dispensers of spurious spirituality and of all the inanities of religion. Their main function is to entertain; they invent rituals, disciplines and worship, which may look beautiful but soon degenerate into superstition and knavery under the cloak of service. (p.250)

I have no belief and I belong to no tradition. I have always had this attitude towards life. It being a fact that life varies from day to day, not only are beliefs and traditions useless to me, but, if I were to let myself be enchained by them, they would prevent me from understanding life.

You may attain liberation, no matter where you are or what the circumstances surrounding you, but this means that you must have the strength of genius. For genius, is, after all, the ability to deliver oneself from the circumstances in which one is enmeshed, the ability to free oneself from the vicious circle.

For what is ordinarily called meditation is merely, in Krishnamurti’s words, the cultivation of resistance of exclusive concentration on an idea of our choice. Yoga is the process of building a wall of resistance against every thought except that which you have chosen. But what makes you choose? Obviously the choice is based on pleasure, reward or achievement; or it is merely a reaction to one’s conditioning or tradition. Then why choose?

Organisations cannot make you free. No man from outside can make you free; nor can organised worship, nor the immolation of yourselves for a cause, make you free; nor can forming yourselves into an organisation, nor throwing yourselves into works, make you free. You use a typewriter to write letters, but you do not put it on an altar and worship it. But that is what you are doing when organisations become your chief concern.How many members are there in It? That is the first question I am asked by all newspaper reporters. How many followers have you? By their number we shall judge whether what you say is true or false.I do not know how many there are. I am not concerned with that. As I said, if there were even one man who had been set free, that were enough.

Again, you have the idea that only certain people hold the key to the Kingdom of Happiness. No one holds it. No one has the authority to hold that key. That key is your own self, and in the development and the purification and in the incorruptibility of that self alone is the Kingdom of Eternity.

When the mind is completely unconditioned then only can you experience or discover if there is something real or not. But before you uncondition your mind, to say that you are religious, that you are a Hindu, Muslim, a Buddhist or a Christian has no meaning whatsoever. That is pure romanticism which is exploited by the priest, by the organized group politically, religiously because they have their vested interest in it. These are all facts, whether you like them or not. I am merely describing the fact. And these divisions into religious groups, believing this and that, believing this dogma and denying that dogma, going from prison to prison, from temple to temple, doing endless puja all that is not a religious mind at all, it is merely a traditional mind bound by fear. And surely a mind that is afraid can never find out if there is, or if there is not, something beyond the word, beyond the measure of the mind.

So, to find out if there is, or if there is not, something which is beyond the thought, which is not measurable by the mind, the mind must be first free. Surely that is logic.

when you follow somebody, you have destroyed your own thoughts, you have lost your own independence, you have lost your freedom not only politically but much more psychologically, not only outwardly but much more inwardly. So, where there is a following and where there is a leader in matters that are really spiritual, really psychological, there is bound to be confusion because in that there is a contradiction between what your own deep down urges, compulsions are, and the imposition placed upon them by the leader, by what you think you should do. So, there is a contradiction psychologically and that contradiction leads to conflict and where there is a conflict there is effort and where there is effort there is distortion.

So, a religious mind has no conflict. The religious mind does not follow anyone. It has no authority because authority implies imitation; authority implies conformity; and there is conformity because you want success, you want to achieve; and, therefore, there is fear. Without dissolving fear completely, how can you proceed to enquire, how can you proceed to find out? These are no rhetorical questions. If I am frightened, I am bound to seek comfort, shelter, security in whatever that comes along because fear dictates, not sanity, not clarity. So, fear dictates conformity that I must imitate, follow somebody in the hope that I shall find comfort. So, the religious mind has no authority of any kind, and that is very difficult for people to accept because we have been bred in authority the Gita, the Upanishads, the Bible, the Koran They have taken the place of our own thinking, of our own suffering.

The scientist is concerned with the fact. He is investigating matter, investigating life in his laboratory. He is investigating it under the microscope. He has no fear; he moves from fact to fact and he builds up knowledge, and that knowledge helps him to investigate further only along a particular narrow, restricted line which is science. But we are concerned with the totality of life, not with science only; not only with brick-building but with anger, with ambition, with quarrels, what you are, how limited our minds are the totality of life.

Science does not include the totality of life but a religious mind does. When the economists or the sociologists try to solve human problems, they are dealing with them only partially and therefore bringing about more chaos, more misery. But the religious mind is not concerned with the partial; it is concerned with the total entity of man. That is, outward movement of life is the same as the inward movement. The outward movement is like the ebb, the tide that goes out and then comes in. If the two are divorced, if the two are separated, the outer and the inner, then you have conflict, you have misery and the so-called religious people have divided this life into the outer and the inner. They do not regard it as one unitary process. They avoid the outer by retreating to a monastery or putting on a sanyasi’s robe. They deny the outer world but they do not deny the world of tradition, of their knowledge, of their conditioning. So they separate the two and therefore there is a contradiction.

So, self-knowledge or learning about oneself every day brings about psychologically, inwardly, a new mind because you have denied the old mind. Through self-knowledge you have denied it, you have denied your conditioning totally, and that can be denied totally only when the mind is aware of its own operations, how it works, what it thinks, what it says, what are the motives.

There are laws in some countries, I believe, which prohibit anyone from following you in the street and if someone does he can be arrested and put into prison. So, spiritually, I wish there were a police system which would put people into a spiritual prison for following others. In fact it does happen automatically.

Self-satisfaction, self-contentment, lack of determined effort and above all lack of ecstasy in any pursuit, is the essence of mediocrity.

What matters is to observe your own mind without judgement just to look at it, to watch it, to be conscious of the fact that your mind is a slave, and no more; because that very perception release energy, and it is this energy that is going to destroy the slavishness of the mind.

The state of the mind that questions is much more important than the question itself. Any question may be asked by a slavish mind, and the answer it receives will still be within the limitations of its own slavery.

to restrain oneself from violence by practising non-violence, is no change at all, though in this country (India) it is glibly talked about every day. Non-violence with a motive is still violence.

Cultivated virtue is a horror, because the moment you cultivate a virtue it ceases to be a virtue. Virtue is spontaneous timeless, it is ever active in the present.

Freedom from the desire for an answer is essential to the understanding of a problem.

The craving for experience is the beginning of illusion.

To seek fulfilment is to invite frustration.

Wisdom and truth come to a man who truly says, I am ignorant, I do not know.

Addiction to knowledge is like any other addiction; it offers an escape from the fear of emptiness, of loneliness, of frustration the fear of being nothing.

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