Mantra of Vajrasattva sung by Dechen Shak-Dagsay http://dechen-shak.com

In Dutch :

http://jampa.web-log.nl

In English :

http://dharmadhatu.web-log.nl

The Seven Line Prayer to Padmasambhava (Guru Rinpoche) is a famous prayer that is recited by many Tibetans daily and is said to contain the most sacred and important teachings of Dzogchen.

HUNG – ORGYEN YUL GYI NUB JANG TSAM

In the north-west of the land of Orgyen,

PEMA GESAR DONGPO LA

In the heart of a lotus flower,

YATSEN CHOK GI NGÖ DRUP NYÉ

Endowed with the most marvellous attainments,

PEMA JUNG NÉ SHYÉ SU DRAK

You are renowned as the Lotus-born,

KHOR DU KHANDRO MANGPÖ KOR

Surrounded by many hosts of dakinis.

KHYÉ KYI JÉ SU DAK DRUP KYI

Following in your footsteps

CHIN GYI LAP CHIR SHEK SU SOL

I pray to you: come and bless me with your grace!

GURU PEMA SIDDHI HUM

And an Explanation of its Syllables

A Treasure Text Revealed by Tulku Karma Lingpa

I prostrate to the Guru, the Yidam and the Dakini.

I, the lowly woman Yeshe Tsogyal, made a great outer, inner and secret mandala offering and humbly asked:

“O, Master Lotus Born, the work you have done for the welfare of all sentient beings here in Tibet, in this and in future lives, is vast. No one of such extreme kindness has ever come before, nor shall any come again. The practices you have given us are like essential nectar; though I am a lowly woman, of this I have no doubt. However, sentient beings in the future will have profuse thoughts and tremendous aggression; they will have wrong views towards the Holy Dharma, and in particular they will blaspheme the supreme teachings of the Secret Mantra. At that time, plague, famine and war will be widespread amongst sentient beings, and in particular, China, Tibet and Mongolia will be destroyed like ants’ nests, and a time of terrible suffering will befall the Tibetans.

“You have spoken of many ways to remedy these afflictions, but beings in the future will have no time to practice. Those who do have a slight inclination towards practice will be beset by powerful obstacles. Beings will not get along with one other; supplies and materials will be insufficient. Such terrible times as these will be extremely difficult to avert. In such times, Guru, what are the benefits of relying solely upon the practice of the Vajra Guru mantra? For the benefit of people of weak intellect in the future, I humbly entreat you to tell us.”

The Master Lotus Born spoke thus:

“O, Lady of Faith, what you say is absolutely true. In such future times, that practice will definitely be of short and long term benefit for sentient beings. Although I have concealed many earth treasures, water treasures, rock treasures, sky treasures and so on which contain unfathomable pith instructions and methods of practice, in the degenerate times it will be terribly difficult for fortunate beings to find the conditions and circumstances to meet with the teachings; this is a sign that beings’ merit is running out.

“However, in such times as those, this essential Vajra Guru mantra—if recited with vast bodhicitta aspiration in great sacred places, in monasteries, on the peaks of high mountains and the shores of vast rivers, in places inhabited by gods, demons and evil spirits, at the heads of valleys, geophysical junctions and so on—by ngakpas with unbroken samaya, vow-holding monastics, faithful men, women of fine qualities, and the like, however many times—one hundred, one thousand, ten thousand, one hundred thousand, ten million, one hundred million, etc.—will bring inconceivable benefits and powers. Countries everywhere will be protected from all plague, famine, warfare, armed violence, poor harvests, bad omens and evil spells. Rain will fall on time, harvests and livestock will be excellent, and lands will prosper. In this life, future lives, and on the pathways of the bardo, fortunate practitioners will meet me again and again—at best in actuality, or else in visions, and at the very least in dreams. Having gradually perfected the levels and paths, there is no doubt that they will join the ranks of male and female Awareness Holders in Ngayab Ling.

“Even one hundred recitations per day without interruption will make you attractive to others, and food, wealth and enjoyments will appear effortlessly. If you recite the mantra one thousand, ten thousand, or more times per day, you will bring others under your influence with your brilliance, and blessings and powers will be continuously and unobstructedly obtained. If you perform one hundred thousand, ten million or more recitations, the three worlds will come under your power, the three levels of existence will fall under your glorious sway, gods and spirits will be at your bidding, the four modes of enlightened activity will be accomplished without hindrance, and you will be able to bring immeasurable benefit to all sentient beings in whatever ways are needed. If you can do thirty million, seventy million or more recitations, you will never be separate from the Buddhas of the three times nor ever apart from me; thus, the eight classes of gods and spirits will obey your orders, praise your words, and accomplish whatever tasks you entrust to them.

“At best, practitioners will attain the rainbow body; failing that, at the time of death, mother and child luminosities will meet; and at the very least, they will see me in the bardo and all their perceptions having been liberated into their essential nature, they will be reborn in Ngayab Ling and accomplish immeasurable benefit for sentient beings.”

Thus he spoke.

“Great Master, thank you for telling us about such infinite benefits and powers. You have been immensely kind. Although the explanation of the benefits and powers of the syllables of Guru Padma’s mantra is unfathomable, for the sake of sentient beings in the future, I humbly ask you to give us a brief description,” she asked.

Then the Great Master spoke thus:

“O, Noble Daughter, the Vajra Guru mantra is not only my essential mantra, it is the life-essence of the deities of the four classes of tantra, the nine vehicles, the 84,000 aspects of the Dharma, and so on. The heart essence of all the Buddhas of the three times, the lamas, deities, dakinis, Dharma protectors, and the like is encompassed by this mantra. The reason for this is as follows. Listen well and hold this in your heart. Recite the mantra. Write it. Tell it to sentient beings in the future.

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG

OM AH HUM is the supreme essence of enlightened body, speech and mind.

VAJRA is the supreme essence of the Vajra Family.

GURU is the supreme essence of the Ratna Family.

PADMA is the supreme essence of the Padma Family.

SIDDHI is the supreme essence of the Karma Family.

HUNG is the supreme essence of the Buddha Family.

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG

OM is the complete Sambhogakaya of the Five Buddha Families.

AH is the complete unchanging Dharmakaya.

HUNG is the complete Nirmanakaya—Guru Rinpoche.

VAJRA is the complete assembly of Heruka deities.

GURU is the complete assembly of Lama Awareness Holder deities.

PADMA is the complete assembly of Dakinis and powerful female deities.

SIDDHI is the heart of all the wealth deities and protectors of hidden treasures.

HUNG is the heart of each and every Dharma protector.

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG

OH AH HUNG is the heart of the three classes of tantra.

VAJRA is the heart of the Vinaya and Sutra.

GURU is the heart of the Abhidharma and the Kriya Yoga.

PADMA is the heart of the Upa and Yoga Tantras.

SIDDHI is the heart of the Maha and Anu Yogas.

HUNG is the heart of the Dzogchen Ati Yoga.

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG

OM AH HUNG purifies obscurations of the three mental poisons.

VAJRA purifies obscurations of hatred and aversion.

GURU purifies obscurations of pride.

PADMA purifies obscurations of craving and attachment.

SIDDHI purifies obscurations of jealousy.

HUNG purifies obscurations of delusion and disturbing emotions.

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG

OM AH HUNG grants the attainment of the three kayas.

VAJRA grants the attainment of mirror-like wisdom.

GURU grants the attainment of the wisdom of equanimity.

PADMA grants the attainment of the wisdom of discernment.

SIDDHI grants the attainment of all-accomplishing wisdom.

HUNG grants the attainment of all that stems from primordial wisdom.

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG

OM AH HUNG subdues gods, spirits, and human beings.

VAJRA conquers the gandharvas and fire spirits.

GURU conquers the lord of death and demonic spirits.

PADMA conquers the harmful water gods and spirits who reign over the mind.

SIDDHI conquers the powerful demons who haunt mountain ranges and passes.

HUNG conquers the planetary demons and gods of localities.

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG

By OM AH HUNG, the six transcendent perfections are accomplished.

By VAJRA, all peaceful activities are accomplished.

By GURU, all enriching activities are accomplished.

By PADMA, all magnetizing activities are accomplished.

By SIDDHI, all enlightened activities are accomplished.

By HUNG, all wrathful activities are accomplished.

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG

OM AH HUNG averts the dagger sorcery of Buddhists and Bönpos.

VAJRA averts the harmful powers of the wisdom deities.

GURU averts the harmful powers of the eight classes of gods and demons.

PADMA averts the harmful powers of the worldly gods and spirits.

SIDDHI averts the harmful powers of nagas and gods of localities.

HUNG averts the harmful powers of all three: gods, demons and human beings.

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG

OM AH HUNG crushes the forces of the five poisons.

VAJRA crushes the forces of hatred and aversion.

GURU crushes the forces of pride.

PADMA crushes the forces of craving and attachment.

SIDDHI crushes the forces of jealousy.

HUNG crushes the forces of gods, demons and humans.

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG

By OM AH HUNG, the accomplishments of enlightened body, speech and mind are attained.

By VAJRA, the accomplishments of the peaceful and wrathful deities are attained.

By GURU, the accomplishments of the Awareness-Holder Lamas are attained.

By PADMA, the accomplishments of the dakinis and Dharma protectors are attained.

By SIDDHI, the supreme and common accomplishments are attained.

By HUNG, whatever accomplishment you wish for is attained.

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG

OM AH HUNG transfers one to the primordial pure realm.

VAJRA transfers one to the Eastern Buddhafield of Manifest Joy.

GURU transfers one to the Southern Buddhafield of Glory.

PADMA transfers one to the Western Buddhafield of Bliss.

SIDDHI transfers one to the Northern Buddhafield of All-Accomplishing Action.

HUNG transfers one to the Central Buddhafield of Immutability.

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG

By OM AH HUNG, the level of the Three-Kayas Awareness Holder is attained.

By VAJRA, the level of Level-Dwelling Awareness Holder is attained.

By GURU, the level of Immortal-Life Awareness Holder is attained.

By PADMA, the level of the Great-Seal Awareness Holder is attained.

By SIDDHI, the level of the Spontaneous-Presence Awareness Holder is attained.

By HUNG, the level of Fully-Ripened Awareness Holder is attained.

OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG

One recitation of the Vajra Guru mantra will grant a physical body and entry into this world. Any sentient being who sees, hears, or thinks of the mantra will definitely be established among the ranks of the male and female Awareness Holders. The infallible Vajra Guru mantra is the word of truth; if what you wish for does not happen as I have promised, I, Padma, have deceived sentient beings—absurd! I have not deceived you—it will happen just as I’ve promised.

If you are unable to recite the mantra, use it to adorn the tops of victory banners and prayer flags; there is no doubt that sentient beings touched by the same wind will be liberated. Otherwise, carve it on hillsides, trees, and stones; after they are consecrated, anyone who merely passes by and sees them will be purified of illness, spirit possession, and obscurations. Spirits and demons dwelling in the area will offer wealth and riches. Write it in gold on pieces of indigo paper and hang them up; demons, obstacle-makers, and evil spirits will be unable to harm you. If you place the mantra upon a corpse immediately upon death and do not remove it, during cremation rainbow colors will flash out and the consciousness will definitely be transferred to the Blissful Realm of Amitabha. The benefits of writing, reading and reciting the Vajra Guru mantra are immeasurable. For the benefit of sentient beings in the future, write this down and conceal it. May it meet with those of fortune and merit. Samaya Gya Gya Gya

From those with wrong views, this is sealed to secrecy. Gya Gya Gya

It is entrusted to those with pure samaya. Gya Gya Gya

Tulku Karma Lingpa brought forth this treasure and copied it down from a golden scroll.

What a beautiful album!!

ik-oNkaar sat naam kartaa purakh nirbha-o nirvair akaal moorat ajoonee saibhaN gur parsaad.

One Universal Creator God. The Name Is Truth. Creative Being Personified. No Fear. No Hatred. Image Of The Undying, Beyond Birth, Self-Existent. By Guru’s Grace ~

Bhagavan Das gives us wise words before he chants Rama Bolo – Raghupati.

I wanted to make a video that showed our universal common ground. We all experience birth and death, we celebrate new beginnings and mourn our losses, we all labor in some way and we all feel a deep urge to create, we have a deep seated need for beauty and dread of what is not… Children, Women, Marriages, Births, all manner of Work, all manner of Art, all manner of Worship, Spiritual Elders and simple peasants, Death and Mourning… silent moments of prayer or thought… Somehow these ways in which we share our most human emotions and experiences – that which becomes archetypal and mythic – these form the seeds of our Divinity. May those seeds bear fruit in your spirit. Peace to all, happiness to all, Grace be in your heart, no matter your path!

An original home-made video for the sacred chant Lokah Samasta as recorded by Miten and Deva Premal:
From the cd “Soul in Wonder” from White Swan Records copyright 2007

Listen to the audio

The Shurangama Mantra is the longest mantra in Buddhism — It is the “Efficacious Language of Heaven and Earth.” Master Hua says, “Now I am explaining the Shurangama Mantra for you and it is extremely difficult to encounter such a rare Dharma assembly as this. Billions of eons pass and no one explains the Shurangama Mantra even once. Nor is it easy to explain even once. When I am explaining, I know full well that no one understands what’s being said. Even if there are those who think they do, they don’t really understand. Some think they already understand and so they don’t pay attention, but that’s also failing to understood. Among the Buddha’s teachings, the Shurangama Mantra is considered to be the king of mantras because it is the longest and most important. The flourish or demise of Buddhism rests entirely with the Shurangama Mantra. It is the efficacious phrases of the Shurangama Mantra that keep heaven and earth from being destroyed. It is the efficacious phrases of the Shurangama Mantra that keep the world from coming to an end. That is why I often tell you that as long as a single person can recite the Shurangama Mantra, the world cannot be destroyed, nor can Buddhism. But when there is no longer anyone who can recite the Shurangama Mantra, then very quickly the world will be destroyed, because the Proper Dharma no longer abides.

The Shurangama is also called the most magical and wonderful language. Whoever recites it will become protected by Vajra Treasury Bodhisattvas of Medicine Buddha (Akshobhya Mitrugpa). If you want to hold the mantra, you have to be sincere in your intent, rectify your mind and cultivate your body. Then you must get rid of your desire for material objects and people. Now what is meant by getting rid of your desire for material objects and people? It means to transform of all your desire for physical comforts, pleasures and things — it means not having greed or lust but instead having simultaneous wisdom and compassion. If you can get rid of material desires, establish your intent to benefit others more than your self, make firm your determination (Bodhichitta), and be really sincere, then, in holding this mantra, you will get a response.

Discussion of Lines 1-9 plus bird’s eye view summary of the entire mantra.

Please chant one time or more the following Sanskrit Buddhist Mantras in order to help in studying and mastering these priceless Dharma wisdom-compassion teachings: Maha Prajna Paramita: Gaté Gaté Paragaté Parasamagaté Bodhi Svaha! Om Namo Vipashina Buddha Namaha! Om Namo Lion’s Roar Tathagata Namaha! Om Namo Avalokiteshvara Bodhisattva Mahasattva Maha Karuni Kaya Om Sarva Abhaya. For immense memory like Ananda (who memorized all the discourses of the Buddha), chant the 37th Hand and Eye of Avalokiteshvara Bodhisattva, called the “Jeweled Sutra Hand and Eye”. To assist in memorizing mantras, sutras, chants, prayers, texts and other literature in order to teach and benefit beings and to relive their suffering, please chant line 57 of the Great Compassion Mantra: Mwo He Syi Two Ye. As told by Avalokiteshvara Bodhisattva in the Dharani Sutra: “For much learning and extensive study, use the Jeweled Sutra Hasta-Netram Mantra 37 (lines 55-58). It goes like this: Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he.” Om Namo Ksitigarbha Bodhisattva (Namo Di Zang Wang Pu Sa – Om Bo La Mo Ning Two Ning So Po Heh. Om Maha Prani-Dhani Svaha Om Namo Ksitigarbha Bodhisattva Maha Pranidhana Swaha, Om Namo Nitya Bhikshu Bodhichitta Bodhisattva Pranidhana Paramita Swaha. Om Ah Ksitigarbha Thlim Hum Om ah kshiti garbha thaleng hung) Gate Gate Paragate Parasamagate Bodhi Svaha! Here is the Shurangama Mantra section containing references to Tara: Namo Vipashina Shurangama Dharani Mantra Sutra Great Compassion – E Na Li Pi She Ti – She Dan Dwo Bwo Da La. Om Namo Vipashina Shurangama Mantra 1. na mwo sa dan two, 2. su chye dwo ye, 3. e la he di, 4. san myau san pu two sye, 5. na mwo sa dan two, 6. fwo two jyu jr shai ni shan, 7. na mwo sa pe, 8. bwo two bwo di, 9. sa dwo pi bi, 10. na mwo sa dwo nan, 11. san myau san pu two, 12. jyu jr nan, 13. swo she la pe jya, 14. seng chye nan, 15. na mwo lu ji e lwo han dwo nan, 16. na mwo su lu dwo bwo nwo nan, 17. na mwo swo jye li two chye mi nan, 18. na mwo lu ji san myau chye dwo nan, 19. san myau chye be la, 20. di bwo dwo nwo nan, 21. na mwo ti pe li shai nan, 22. na mwo syi two ye, 23. pi di ye, 24. two la li shai nan, 25. she pwo nu, 26. jya la he, 27. swo he swo la mwo two nan, 28. na mwo ba la he mwo ni, 29. na mwo yin two la ye, 30. na mwo pe chye pe di, 31. lu two la ye, 32. wu bwo be di, 33. swo syi ye ye, 34. na mwo pe chye pe di, 35. nwo la ye, 36. na ye, 37. pan je mwo he san mwo two la, 38. na mwo syi jye li dwo ye, 39. na mwo pe chye pe di, 40. mwo he jya la ye, 41. di li bwo la na, 42. chye la pi two la, 43. bwo na jya la ye, 44. e di mu di, 45. shr mwo she nwo ni, 46. pe syi ni, 47. mwo dan li chye na, 48. na mwo syi jye li dwo ye, 49. na mwo pe chye pe di, 50. dwo two chye dwo jyu la ye, 51. na mwo be tou mwo jyu la ye, 52. na mwo ba she la jyu la ye, 53. na mwo mwo ni jyu la ye, 54. na mwo chye she jyu la ye, 55. na mwo pe chye pe di, 56. di li cha, 57. shu la syi na, 58. bwo la he la na la she ye, 59. dwo two chye dwo ye, 60. na mwo pe chye pe di, 61. na mwo e mi dwo pe ye, 62. dwo two chye dwo ye, 63. e la he di, 64. san myau san pu two ye, 65. na mwo pe chye pe di, 66. e chu pi ye, 67. dwo two chye dwo ye, 68. e la he di, 69. san myau san pu two ye, 70. na mwo pe chye pe di, 71. bi sha she ye, 72. jyu lu fei ju li ye, 73. bwo la pe la she ye, 74. dwo two chye dwo ye, 75. na mwo pe chye pe di, 76. san bu shr bi dwo, 77. sa lyan nai la la she ye, 78. dwo two chye dwo ye, 79. e la he di, 80. san myau san pu two ye, 81. na mwo pe chye pe di, 82. she ji ye mu nwo ye, 83. dwo two chye dwo ye, 84. e la he di, 85. san myau san pu two ye, 86. na mwo pe chye pe di, 87. la dan na ji du la she ye, 88. dwo two chye dwo ye, 89. e la he di, 90. san myau san pu two ye, 91. di pyau, 92. na mwo sa jye li dwo, 93. yi tan pe chye pe dwo, 94. sa dan two chye du shai ni shan, 95. sa dan dwo bwo da lan, 96. na mwo e pe la shr dan, 97. bwo la di, 98. yang chi la, 99. sa la pe, 100. bwo dwo jye la he, 101. ni jye la he, 102. jye jya la he ni, 103. ba la bi di ye, 104. chr two ni, 105. e jya la, 106. mi li ju, 107. bwo li dan la ye, 108. ning jye li, 109. sa la pe, 110. pan two nwo, 111. mu cha ni, 112. sa la pe, 113. tu shai jya, 114. tu syi fa, 115. bwo na ni, 116. fa la ni, 117. je du la, 118. shr di nan, 119. jye la he, 120. swo he sa la rau she, 121. pi dwo beng swo na jye li, 122. e shai ja bing she di nan, 123. na cha cha dan la rau she, 124. bwo la sa two na jye li, 125. e shai ja nan, 126. mwo he jye la he rau she, 127. pi dwo beng sa na jye li, 128. sa pe she du lu, 129. ni pe la rau she, 130. hu lan tu syi fa, 131. nan je na she ni, 132. pi sha she, 133. syi dan la, 134. e ji ni, 135. wu two jya la rau she, 136. e bwo la shr dwo jyu la, 137. mwo he bwo la jan chr, 138. mwo he dye dwo, 139. mwo he di she, 140. mwo he shwei dwo she pe la, 141. mwo he ba la pan two la, 142. pe syi ni, 143. e li ye dwo la, 144. pi li jyu jr, 145. shr pe pi she ye, 146. ba she la mwo li di, 147. pi she lu dwo, 148. bwo teng wang jya, 149. ba she la jr he nwo e je, 150. mwo la jr pe, 151. bwo la jr dwo, 152. ba she la shan chr, 153. pi she la je, 154. shan dwo she, 155. pi ti pe, 156. bu shr dwo, 157. su mwo lu bwo, 158. mwo he shwei dwo, 159. e li ye dwo la, 160. mwo he pe la e bwo la, 161. ba she la shang jye la jr pe, 162. ba she la jyu mwo li, 163. jyu lan two li, 164. ba she la he sa dwo je, 165. pi di ye, 166. chyan je nwo, 167. mwo li jya, 168. ku su mu, 169. pe jye la dwo nwo, 170. pi lu je na, 171. jyu li ye, 172. ye la tu, 173. shai ni shan, 174. pi je lan pe mwo ni je, 175. ba she la jya na jya bwo la pe, 176. lu she na, 177. ba she la dwun jr je, 178. shwei dwo je, 179. jya mwo la, 180. cha che shr, 181. bwo la pe, 182. yi di yi di, 183. mu two la, 184. jye na, 185. swo pi la chan, 186. jywe fan du, 187. yin tu na mwo mwo sye.

Taken from: http://www.archive.org/details/Shurangama_Mantra_000_Lines_001-9_Refuge_Buddhism

Section 1

Shurangama Mantra – Section 2, 3 – Slow version

Download Shurangama Mantra Memorization Guide: http://www.ayurveda-california.com/Shurangama/Shurangama_Mantra_Lines.doc

This is a Prayer to Shiva to burn poverty by Sage Vasishta.

Below are the Sanskrit verses and its English translation.

Visweswaraya narakarnava tharanaya,
Karnamruthaya Sasi shekara dharanaya,
Karpoorakanthi dhavalaya jada dharaya,
Daridrya Dukha dahanaya Nama Shivaya. 1

I salute that Shiva, who burns the sorrow of poverty,
Who is the lord of the universe,
Who helps us to cross the sea of hell,
Who is pleasant to the ears,
Who wears the crescent as ornament,
Who is as white as the flame of camphor,
Who wears uncombed and uncut hair.

Gouri priyaya rajaneesa kala dharaya,
Kalanthakaya Bhujagadhipa kankanaya,
Gangadharaya Gaja raja Vimardhanaya,
Daridrya Dukha dahanaya Nama Shivaya. 2

I salute that Shiva who burns the sorrow of poverty,
Who is the darling of Goddess Parvathy,
Who wears the crescent of the lord of night,
Who was the death to the god of death,
Who wears the king of serpents as bangles,
Who carries the Ganga on his head,
And who killed the king of elephants.

Baktha priyaya bhava roga bhayapahaya,
Ugraya durgabhava sagara tharanaya,
Jyothirmayaya guna Nama nruthyakaya,
Daridrya Dukha dahanaya Nama Shivaya. 3

I salute that Shiva who burns the sorrow of poverty,
Who is loved by his devotees,
Who destroys fear of diseases in human life,
Who is fearsome,
Who makes us cross the difficult ocean of life,
Who is personification of light,
And who dances in his good names.

Charmambaraya sava basma vilepanaya,
Phalekshanaya mani kundala mandithaya,
Manjeera pasa yugalaya jada dharaya,
Daridrya Dukha dahanaya Nama Shivaya. 4

I salute that Shiva who burns the sorrow of poverty,
Who wears hide,
Who applies ash of burning corpses,
Who has an eye on his forehead,
Who wears ear studs of precious stones,
Who wears Jingling leg bangles on his legs,
And who wears uncombed and uncut hair.

Panchananaya Phani raja vibhooshanaya,
Hemamsukaya bhuvana thraya mandithaya,
Ananda Bhumi varadaya Thamomayaya,
Daridrya Dukha dahanaya Nama Shivaya. 5

I salute that Shiva who burns the sorrow of poverty,
Who has five faces,
Who wears king of serpents as ornament,
Who wears cloth made of gold,
Who is the ornament for the three worlds,
Who is the giver of boons,
Who is the storehouse of happiness,
And who is personification of darkness.

Gouri vilasabhuvanaya maheswaraya,
Panchananaya saranagatha kalpakaya,
Sarvaya sarvajagatam adhipaya thasmai,
Daridrya Dukha dahanaya Nama Shivaya. 6

I salute that Shiva, who burns the sorrow of poverty,
Who is the world of Gouris grace,
Who is the greatest God,
Who is like a lion,
Who is the wish giving tree,
To those who seek his protection,
Who is everything,
And who is the king of all worlds.

Bhanupriyaya bhava sagara tharanaya,
Kalanthakaya kamalasana poojithaya,
Nethra thrayaya shubha lakshana lakshithaya,
Daridrya Dukha dahanaya Nama Shivaya. 7

I salute that Shiva who burns the sorrow of poverty,
Who is dear to the Sun God,
Who helps us to cross the ocean of birth,
Who killed the god of death,
Who is worshipped by Lord Brahma,
And who aims at having all good signs.

Ramapriyaya Raghu nada Vara Pradhaya,
Nagapriyaya narakarnava tharanaya,
Punyesu punya barithaya surarchithaya,
Daridrya Dukha dahanaya Nama Shivaya. 8

I salute that Shiva who burns the sorrow of poverty,
Who is dear to Rama,
Who granted boons to Rama,
Who is partial to serpents,
Who destroys the Naraka,
Who is holiest among the holy,
And who is worshipped by Gods.

Phalasruthi.
Vasishtena Krutham stotram,
Sarva sampathkaram param,
Trisandhyam ya padenithyam,
Sa hi swargamavapnyuth.

Result of reading.
This prayer composed by sage Vasishta,
Is one which gives all types of wealth,
And whoever chants it at dawn, noon and dusk,
Would enjoy the pleasures of heaven.

Krishna Das (born Jeffrey Kagel May 31, 1947 in Long Island, New York) is a singer who performs Indian chants called kirtans – chanting the names of God.

Krishna Das travelled to India in the 1960s where, along with Ram Dass, he studied with a Hindu guru named Neem Karoli Baba (Maharaj-ji). Krishna Das has studied Buddhist meditation practices, Bhakti Yoga – in Hinduism this is the yoga of devotion, and is now devoted to singing and teaching. He has released several CDs, and he travels around the world giving performances and teaching, sometimes with Ram Dass. In recent years he also has often led workshops in combination with leading meditation teacher Sharon Salzberg.

Krishna Das is perhaps the best known American singer of Indian kirtan-style devotional music. Similar artists include Bhagavan Das, Jai Uttal, Wah, Deva Premal, Girish and Snatam Kaur.

She is distinguished by “her body … white, as an autumn moon; clear as a stainless crystal gem, radiating light. She has one face, two hands, three eyes. She is described in manuals as having “the youth of 16 years” but is often depicted as more full-bodied than Green Tara. Her right hand makes the gift-bestowing gesture, and with the thumb and ring finger of her left hand she holds a branch of white utpala, its petals on the level of her ear.

There are three flowers in various stages of growth symbolizing the three times (past, present and future.) The first bloom that is in seed, usually on the right, stands for Buddha Kashyapa who lived in a past eon; the second in first bloom stands for the historical Buddha Shakyamuni, whose activity has brought you here today, and the bud on the left symbolizes future buddhas — the expected one is Maitreya Buddha.

Her hair is dark blue, bound up at the back of her neck at the back with long tresses hanging down; her breasts are full; she is adorned with divers precious ornaments, her blouse is of vari-colored silk, and her robes are of red silk, the palms of her hand and the soles of her feet each have an eye, making up the seven eyes of knowledge; she sits straight and firm upon the circle of the moon, her legs crossed in the diamond posture.”

[This description (Beyer 379) from the beginning of her sadhana is included as characteristic of the details in texts used as a basis for tantric visualizations. We remind the reader that in a Buddhist sadhana, the practitioner is not really worshipping a goddess since the image is his or her own self imagined as a deity.]

White Tara is referred to as “Mother of all the Buddhas.” This is because she embodies the motivation that is compassion. Her whiteness “Radiant as the eternal snows in all their glory” is indicative of the selflessness — the purity — of this compassion but especially the undifferentiated Truth of the Dharma.

Her seven eyes stand for her perception of suffering that is apparent (the two we normally have,) that is psychological/spiritual (the one in her forehead,) and that is inherent in activity (in her palms,) and in what is usually considered as progress (in her soles.)

The mantra for White Tara is

OM. TARE TUTARE TURE. MAMA AYUR PUNYE JNANA PUSHTIM KURU, SWAHA

Ohm, Tahray Tootahray tooray, mahmah ahyoor poonyay jnyana pushtim kuru[-ye], Swahhah

Tibetans say: OM TARE TUTTARE TURE, MAMA AYUR JANA PUNTIN KURU SOHA

Namo Amitabha!

Gâyatrî Mantra

this page last updated on 18-Oct-2005

We meditate on the glory of the Creator;
Who has created the Universe;
Who is worthy of Worship;
Who is the embodiment of Knowledge and Light;
Who is the remover of all Sin and Ignorance;
May He enlighten our Intellect.

Introduction:

The Gâyatrî Mantra is first recorded in the Rig Veda (iii, 62, 10) which was written in Sanskrit about 2500 to 3500 years ago, and by some reports, the mantra may have been chanted for many generations before that.

The word Gâyatrî (mw352) is a combination of Sanskrit words, although there is some disagreement in various texts about the exact derivation.

One suggestion is that the word Gâyatrî is made from these two words:
– gâyanath (mw352) what is sung, giving of praise
– trâyate ( mw457, root trai) preserves, protects, gives deliverance, grants liberation

Another viewpoint suggests that the roots are:
– gaya (mw348) vital energies
– trâyate ( mw457, root trai) preserves, protects, gives deliverance, grants liberation

The word Mantra (mw785) means instrument of thought, sacred text, or a prayer of praise.

So, the two words “Gâyatrî Mantra” might be translated as: a prayer of praise that awakens the vital energies and gives liberation.

And indeed, this is such a prayer.

The Use of Mantra:

Sri Aurobindo, in Hymns to the Mystic Fire, wrote:

“We have to invoke the gods by the inner sacrifice, and by the word call them unto us – that is the specific power of the Mantra, – to offer to them the gifts of the sacrifice and by that giving secure their gifts, so that by this process we may build the way of our ascent to the goal… We give what we are and what we have in order that the riches of the Divine Truth and Light may descend into our life.”

In his book Sâdhanâ, Srî Swâmi Shivânanda wrote:

“Of all the mantras, the supreme and the most potent power of powers is the great, glorious Gâyatrî Mantra.

It is the support of every seeker after Truth who believes in its efficacy, power and glory, be he of any caste, creed, clime or sect. It is only one’s faith and purity of heart that really count. Indeed, Gâyatrî is an impregnable spiritual armor, a veritable fortress, that guards and protects its votary, that transforms him into the divine, and blesses him with the brilliant light of the highest spiritual illumination.

… It is universally applicable, for it is nothing but an earnest prayer for Light, addressed to the Supreme Almighty Spirit.

… This single mantra, repeated sincerely and with clear conscience, brings the supreme good.”

The Invocation:

Chanting of the Gâyatr Mantra is often prefaced with either a short invocation or a long invocation and is often followed with a closing.

The following are examples of two common invocations. In either of the invocations, we begin the recitation of the Gâyatrî Mantra with an invocation using the sacred symbol Om to acknowledge and pay homage to the One who is beyond name and form.

- Short Invocation:

This invocation is acknowledging and joyously celebrating that Om is bhûr, Om is bhuvas, Om is suvaha… Om is everything.

The terms bhûr, bhuvas, suvaha (mahâ vyâhritis) are invocations to honor the planes of our existence and to call to our aid the presiding deities of the three planes in which we live our ordinary life: the physical, astral and mental planes.

The three lokas (bhûr, bhuvas, suvaha) are the bîja (seed) mantrams of the devatâs called Agni, Vâyu and âditya who are being invoked to assist in our transformation. (See Chandogya Upanishad (IV, xvii, 1-3) and (II, xxiii, 3)).

Then Prajâpati reflected on the three lokas and from this reflection was born OM. As veins pervade all leaves, so Om pervades all sound. Verily all this is Om! Verily all this is Om!

Chandogya Upanishad (II, xxiii, 3)

The short preamble is simply these four words:

om
bhûr
bhuvas
suvaha

click here to hear Sai Baba chant the Gayatri with short invocation.

The Sanskrit character that is transliterated as bh is a very earthy sound that virtually explodes from the diaphragm. Listen carefully to the Sai Baba recording. To learn to make this sound, try saying “who” while sharply pulling in the abdominal muscles and forcing the diaphragm upward…. then add the “b” sound and do the same with bhûr (pronounced “bhoor”).

(Please see the notes below regarding spelling and pronunciation of Sanskrit words)

- Long Invocation:

As with the shorter version, this invocation is a recognition that there are many worlds, all empowered by the nameless, formless, birthless, deathless which is symbolized by om…. om is everything.

These seven lines of the long invocation are the seven lokas, or planes, of existence, and are used not only to recognize and honor the planes of existence, but also to call the presiding deities of those planes to aid in our transformation and realization:

om bhûhû
om bhuvaha
om suvaha
om mahaha
om janaha
om tapaha
om satyaM

click here to hear Sreedevi Bringi chant the Gayatri with long invocation.

This magnificent chant by Sreedevi Bringi is done in the ancient, traditional Vedic manner which has been handed down from generation to generation for thousands of years.

The seven lokas, may be briefly described as:

bhûhû – earth, the physical world
bhuvaha – astral/desire/breath, the world of becoming
suvaha – mental, the world of thinking
mahaha – causal, silent mind, the world of emotion
janaha – world of creative generation
tapaha – world of intuition
satyaM – world of Absolute Truth

This recital of the lokas begins with the gross, physical world filled with separation and differences and then each, in sequence, becomes more refined, more transcendent, more unified, more all-encompassing.

The recitation of the lokas, done with intent and clarity, prepares one for the chanting of the Gâyatrî Mantra by harmonizing and attuning one with all the worlds.

Taken from: http://wahiduddin.net/mantra/gayatri.htm