Dancing of Shiva Part 1 (Self Realization)

Paramatma Darshanam

Self Realization

Subtlest of the subtle, greatest of the great, the atman is hidden in the cave of the heart of all beings. He who, free from all urges, beholds Him overcomes sorrow, seeing by grace of the Creator, the Lord and His glory.

Krishna Yajur Veda,
Shvetashvatara Upanishad 3.20. ve, 735

Who Am I? Where Did I Come From?

SLOKA 1

Rishis proclaim that we are not our body, mind or emotions. We are divine souls on a wondrous journey. We came from God, live in God and are evolving into oneness with God. We are, in truth, the Truth we seek. Aum.

Seated by a lotus pond, symbol of his quieted mind, a seeker intones "Aum Namah Sivaya" on his mala and contemplates his destiny, which blooms as naturally as the flower he holds. Behind are depicted the past lives that brought him to his maturity.

BHASHYA

We are immortal souls living and growing in the great school of earthly experience in which we have lived many lives. Vedic rishis have given us courage by uttering the simple truth, "God is the Life of our life." A great sage carried it further by saying there is one thing God cannot do: God cannot separate Himself from us. This is because God is our life. God is the life in the birds. God is the life in the fish. God is the life in the animals. Becoming aware of this Life energy in all that lives is becoming aware of God's loving presence within us. We are the undying consciousness and energy flowing through all things. Deep inside we are perfect this very moment, and we have only to discover and live up to this perfection to be whole. Our energy and God's energy are the same, ever coming out of the void. We are all beautiful children of God. Each day we should try to see the life energy in trees, birds, animals and people. When we do, we are seeing God Siva in action. The Vedas affirm, "He who knows God as the Life of life, the Eye of the eye, the Ear of the ear, the Mind of the mind -- he indeed com- prehends fully the Cause of all causes." Aum Namah Sivaya.

Where Am I Going? What Is My Path?

SHLOKA 2

We are all growing toward God, and experience is the path. Through experience we mature out of fear into fearlessness, out of anger into love, out of conflict into peace, out of darkness into light and union in God. Aum.

An aspirant climbs the highest peak of all, the summit of consciousness. Though the higher reaches of this path are arduous, solitary, even severe, he remains undaunted, impervious to distraction, his eyes fixed firmly on the goal -- Self Realization.

BHASHYA

We have taken birth in a physical body to grow and evolve into our divine potential. We are inwardly already one with God. Our religion contains the knowledge of how to realize this oneness and not create unwanted experiences along the way. The peerless path is following the way of our spiritual forefathers, discovering the mystical meaning of the scriptures. The peerless path is commitment, study, discipline, practice and the maturing of yoga into wisdom. In the beginning stages, we suffer until we learn. Learning leads us to service; and selfless service is the beginning of spiritual striving. Service leads us to understanding. Understanding leads us to meditate deeply and without distractions. Finally, meditation leads us to surrender in God. This is the straight and certain path, the San Marga, leading to Self Realization -- the inmost purpose of life -- and subsequently to moksha, freedom from rebirth. The Vedas wisely affirm, "By austerity, goodness is obtain- ed. From goodness, understanding is reached. From understanding, the Self is obtained, and he who obtains the Self is freed from the cycle of birth and death." Aum Namah Sivaya.

What Is Meant by "Dancing with Siva"?

SHLOKA 3

All motion begins in God and ends in God. The whole universe is engaged in a whirling flow of change and activity. This is Siva's dance. We are all dancing with Siva, and He with us. Ultimately, we are Siva dancing. Aum.

Nandi the bull plays the drum and others play vina and cymbals as Siva dances the world into creation. Lord Siva is the Life of our life, the motion within all movements. Our every experience is intimately connected to and dependent on His dance.

BHASHYA

The world is seen as it truly is -- sacred -- when we behold Siva's cosmic dance. Everything in the universe, all that we see, hear and imagine, is movement. Galaxies soar in movement; atoms swirl in movement. All movement is Siva's dance. When we fight this movement and think it should be other than it is, we are reluctantly dancing with Siva. We are stubbornly resisting, holding ourselves apart, criticizing the natural processes and movements around us. It is by understanding the eternal truths that we bring all areas of our mind into the knowledge of how to accept what is and not wish it to be otherwise. Once this happens, we begin to consciously dance with Siva, to move with the sacred flow that surrounds us, to accept praise and blame, joy and sorrow, prosperity and adversity in equanimity, the fruit of understanding. We are then gracefully, in unrestrained surrender, dancing with Siva. The Vedas state, "The cosmic soul is truly the whole universe, the immortal source of all creation, all action, all meditation. Whoever discovers Him, hidden deep within, cuts through the bonds of ignorance even during his life on Earth." Aum Namah Sivaya.

How Can We Learn to Dance with Siva?

SLOKA 4

Dance is movement, and the most exquisite dance is the most disciplined dance. Hindu spiritual disciplines lead to oneness with God through self-reflection, surrender, personal transformation and the many yogas. Aum.

In an outer temple corridor, two sages are learning to dance with Siva. With enthusiastic accompaniment from the drum, flute and cymbals, Siva performs His joyous ananda tandava, inspiring awe in the sages, who clasp their hands in adulation.

BHASHYA

To progress on the path, we study the Vedas, other scriptures and our guru's teachings and make every effort to apply these philosophical truths to daily experience. We strive to under- stand the mind in its fourfold nature: chitta, consciousness; manas, instinctive mind; buddhi, intellectual mind; and ahamkara, ego or I-maker. We perform japa, meditation and yoga each day. Such spiritual discipline is known as sadhana. It is the mystical, mental, physical and devotional exercise that enables us to dance with Siva by bringing inner advancement, changes in perception and improvements in character. Sadhana allows us to live in the refined and cultured soul nature, rather than in the outer, instinctive or intellectual spheres. For consistent progress, sadhana should be performed regularly, without fail, at the same time each day, preferably in the early hours before dawn. The most important sadhanas are the challenges and practices given by one's guru. The Vedas caution, "The Self cannot be attained by the weak, nor by the careless, nor through aimless disciplines. But if one who knows strives by right means, his soul enters the abode of God." Aum Namah Sivaya.

What Is the Ultimate Goal of Earthly Life?

SHLOKA 5

The ultimate goal of life on Earth is to realize the Self, the rare attainment of nirvikalpa samadhi. Each soul discovers its Sivaness, Absolute Reality, Parashiva -- the timeless, formless, spaceless Self God. Aum Namah Sivaya.

Lord Siva is seated beneath a banyan, His knees held in meditative pose by the yogabandha. Seekers approach to inquire of life's true purpose and goal. In silence Siva instructs them on the Self God, and guides them to enter the Sivalinga within.

BHASHYA

The realization of the Self, Parashiva, is the destiny of each soul, attainable through renunciation, sustained meditation and frying the seeds of karmas yet to germinate. It is the gateway to moksha, liberation from rebirth. The Self lies beyond the thinking mind, beyond the feeling nature, beyond action or any movement of even the highest state of consciousness. The Self God is more solid than a neutron star, more elusive than empty space, more intimate than thought and feeling. It is ul- timate reality itself, the innermost Truth all seekers seek. It is well worth striving for. It is well worth struggling to bring the mind under the dominion of the will. After the Self is realized, the mind is seen for the unreality that it truly is. Because Self Realization must be experienced in a physical body, the soul cycles back again and again into flesh to dance with Siva, live with Siva and ultimately merge with Siva in undifferentiated oneness. Yea, jiva is actually Siva. The Vedas explain, "As water poured into water, milk poured into milk, ghee into ghee become one without differentiation, even so the individual soul and the Supreme Self become one." Aum Namah Sivaya.

Verses from Scripture on Self Realization

Lead me from unreality to reality. Lead me from darkness to light. Lead me from death to immortality.

Shukla Yajur Veda, Brihadaranyaka Upanishad 1.3.28. hh, 202

He is the Supreme Brahman, the Self of all, the chief foundation of this world, subtler than the subtle, eternal. That thou art; thou art That.

Atharva Veda, Kaivalya Upanishad 16. uph, 930

One should meditate on the atman, which consists of spirit, whose embodiment is life, whose form is light, whose essence is space, which changes its form at will, swift as thought.

Shukla Yajur Veda, Shatapatha Brahmana 10.6.3.2. ve, 705

Perishable is matter. Immortal, imperishable the Lord, who, the One, controls the perishable and also the soul. Meditating on Him, uniting with Him, becoming more and more like Him, one is freed at the last from the world's illusion.

Krishna Yajur Veda, Shvetashvatara Upanishad 1.10. ve, 762

I am the Supreme Brahman! I am the Lord of the universe! Such is the settled conviction of the muktas. All other experiences lead to bondage. When the Self is clearly realized not to be the body, the realizer gains peace and becomes free from all desires.

Devikalottara Agama, Jnana-achara-vichara 50-51. rm, 114

Realize the Self always to be neither above nor below, nor on either side, not without nor within, but to be eternal and shining beyond the sublime world.

Sarvajnanottara Agama, Atma Sakshatkara 29. rm, 108

That which is neither conscious nor unconscious, which is invisible, impalpable, indefinable, unthinkable, unnameable, whose very essence consists of the experience of its own self, which absorbs all diversity, is tranquil and benign, without a second, which is what they call the fourth state -- that is the atman. This it is which should be known.

Atharva Veda, Mandukya Upanishad 7. ve, 723

On the emergence of spontaneous supreme knowledge occurs that state of movement in the vast unlimited expanse of consciousness which is Siva's state, the supreme state of Reality.

Siva Sutras 2.5. ss, 99

When the Creator dances, the worlds He created dance. To the measure that He dances in our knowledge, our thoughts, too, dance. When He in heart endearing dances, the several elements, too, dance. Witness in rapture surpassing the dance of Him who is a glowing flame.

Tirumantiram 2786. tm

O God of mercy, who performs the dance of illimitable happiness in the hall of inconceivable intelligence! The Rig and the other Vedas are thundering forth in words, announcing to us that all are thy slaves, all things belong to thee, all actions are thine, that thou pervades everywhere, that this is thy nature. Such is the teaching of those who, though they never speak, yet broke silence for our sake.

Karunakara Kadavul 6.3. pt, 33

Just as light shines, dispelling darkness, so also the Supreme Self shines, dispelling ignorance. Just as a lamp spontaneously goes out if not fed with oil, so also the ego becomes extinct if one meditates unceasingly and becomes merged in the Self. There is no higher gain than the Self.

Sarvajnanottara Agama

The Supreme Lord is not two. To me belongs the glory of meditating that I, His devoted servant, am He. As one imagines, so one becomes. Therefore, practice the meditation of "I am He." Then all your actions will become His action.

Natchintanai, "I am He." nt, 8

Undistracted, I sit aloof and meditate. Doubt-free, following the ancient Vedas, I cross the awesome wasteland that this life is and beyond, into the Void that defies imagination, I merge. Meditating in oneness, I visioned Paraparam. Meditating in oneness, I realized Siva-state. Meditating in oneness, I experienced awareness transcendental. Meditating in oneness, I witnessed eons upon eons.

Tirumantiram 2948; 2953. tm

Source: Dancing with Shiva (Google)

The Meaning of Om

Before the beginning, the Brahman (absolute reality) was one and non-dual. It thought, "I am only one -- may I become many." This caused a vibration which eventually became sound, and this sound was Om. Creation itself was set in motion by the vibration of Om. The closest approach to Brahman is that first sound, Om. Thus, this sacred symbol has become emblematic of Brahman just as images are emblematic of material objects.

The vibration produced by chanting Om in the physical universe corresponds to the original vibration that first arose at the time of creation. The sound of Om is also called Pranava, meaning that it sustains life and runs through Prana or breath. Om also represents the four states of the Supreme Being. The three sounds in Om (AUM) represent the waking, dream and deep sleep states and the silence which surrounds Om represents the "Turiya" state.

Because the first of the three states of consciousness is the waking state, it is represented by the sound "A" pronounced like "A" in accounting. Because the dream state of consciousness lies between the waking and the deep sleep states, it is represented by the letter "U" which lies between the "A" and "M". This "U" is pronounced like the "U" in would. The last state of consciousness is the deep sleep state and is represented by "M" pronounced as in "sum." This closes the pronunciation of Om just as deep sleep is the final stage of the mind at rest. Whenever Om is recited in succession there is an inevitable period of silence between two successive Oms. This silence represents the "fourth state" known as "Turiya" which is the state of perfect bliss when the individual self recognizes his identity with the supreme.

The Symbol Om

Just as the sound of Om represents the four states of Brahman, the symbol Om written in Sanskrit also represents everything. The material world of the waking state is symbolized by the large lower curve. The deep sleep state is represented by the upper left curve. The dream state, lying between the waking state below and the deep sleep state above, emanates from the confluence of the two. The point and semicircle are separate from the rest and rule the whole. The point represents the turiya state of absolute consciousness. The open semicircle is symbolic of the infinite and the fact that the meaning of the point can not be grasped if one limits oneself to finite thinking.

The Power of Chanting Om

The chanting of Om drives away all worldly thoughts and removes distraction and infuses new vigour in the body.

When you feel depressed, chant Om fifty times and you will be filled with new vigour and strength. The chanting of Om is a powerful tonic. When you chant Om, you feel you are the pure, all pervading light and consciousness.

Those who chant Om will have a powerful, sweet voice. Whenever you take a stroll, you can chant Om. You can also sing Om in a beautiful way. The rythmic pronunciation of Om makes the mind serene and pointed, and infuses the spiritual qualifications which ensure self-realization.

Those who do meditation of Om daily will get tremendous power. They will have lustre in their eyes and faces.

Meditation on Om

Retire to a quite place, sit down, close your eyes and completely relax your muscles and nerves. Concentrate on the space between your eyebrows and quieten and silence the conscious mind. Begin to repeat "Om" mentally while associating the ideas of infinity, eternity, immortality, etc. You must repeat Om with the feeling that you are the infinite and all-pervading. Mere repetition of Om will not bring the desired result. Keep the meaning of Om always at heart. Feal Om. Feel that you are the pure, perfect, all-knowing, eternal, free, Brahman. Feel that you are absolute consciousness and the infinite, unchanging existance. Every part of your body should powerfully vibrate with these ideas. This feeling should be kept up all day long. Practice regularly and steadily with sincerity, faith, perseverance and enthusiasm in the morning, midday and evening.

Mantras

There are many mantras used in worship. The first is always the Moola Manthirum. This mantra forms the foundation which supports all the others. It was not written by a person but was given to us directly from Amma Herself in Her oracle. This mantra has enormous power. Some of the benefits conferred by reciting the Moola Mantra are:

The Divine energy freely flows from the feet of Amma to the different systems of the body. The holy vibrations penetrate all the cells and revitalize the entire system.

Eradication of one's Karma.

Gives you what you rightfully deserve.

Helps solve ailments and genuine problems.

Confers blessings leading to prosperity and a happy life.

Helps one to reach the highest spiritual pedestal (Mukti).

Prevents fatal accidents.

Each type of pooja or velvi has specific mantras which are recited at a certain time during the ritual. The long mantras have either 108 or 1008 lines and are concluded with a short mantra of three lines and three om's. The mantras recited during mandram pooja in America are shown below. Amma has given us permission to omit the 1008 line mantra which is normally recited because She says we are so busy and have little time. All mandrams in India, however, recite the 1008 as is normally required.

The number 108 has been considered sacred for thousands of years in India. The origin of this number probably lies in astronomy. The average distance from the sun and moon to the earth is 108 times each of their respective diameters. This is true to an accuracy of 0.5% for the Sun and 2% for the Moon. The thought that this was known so long ago is amazing. Like all tantric mantras each line is preceded by om and concluded with om. These characteristics give the mantras great potency

With the exception of the Moola Mantra, the task of writing all the mantras was given to specific people by Amma and they wrote them under Adhiparasakthi's divine guidance. Two of the 1008 mantras were written by two individuals who were once staunch atheists before they met Amma. The mantras written by people were given their power when they were presented to Amma after completion and She imbued them with power.

For velvis and yagnas there are many more mantras which must be recited and no exceptions are given in these requirements. Specific mantras are required at various steps during the preparation and conduction of the ceremony to ensure that everything is done correctly.

How to Convert to Hinduism

Hinduism is extremely varied; some believe in one god, others believe in many and still others don't believe in any, some are vegetarians while others eat meat. However Hindus do not consume beef.Hinduism is more like a way of life rather than a religion like Christianity; there are thousands of religious groups under Hinduism.

Hindus believe in reincarnation.

The "aim" of every follower is to attain "moksha" or salvation.

Hindus believe in the concepts of virtue and sin, or the good and bad.

Hindus worship gods, visit temples, and practice various rituals.

Hinduism is the third largest religion followed, after Islam and Christianity. It is said to have almost a billion followers.The term "Hindu" evolved in India back in 1200 CE. "Hinduism" came later on from the river Indus. However, the religious traditions are over 5000 years old.http://www.abc.net.au/religion/stories/s790133.htm² The religion comprises of numerous beliefs and practices with the final "aim" of the followers to attain "moksha" or salvation. The cycle of death and rebirth is called "samsara" in Sanskrit. Salvation is to break this very cycle that Hindus believe in.

One amazing thing that separates Hinduism from other commonly followed religions is the absence of a prophet. There is no teacher or prophet who taught the religion and founded it. There is no central authority either to the religion. Regarded as the world's oldest form of organized religion, Hinduism is followed not only in India and Nepal but also is seen to be growing in following in Malaysia, U.S. and Canada.

Hinduism has spawned many other religions. Almost all of them are henotheistic in nature. The belief of Hinduism is: the gods other Hindus follow are just a manifestation of the god they consider as supreme. Brahman is a term for the divine in Hinduism. The religious groups are divided on the basis of the Brahman they follow: Some follow Lord Vishnu, some worship the Shiva while others worship Shakti - also known as Parvati, Kaalee, or Mahalakshmi.

Step 1: Understand the Concepts of Hinduism

Changing religions is a huge step. A lot of thinking and soul-searching goes in to it. You must be well prepared before you pick a religion and make it a part of your life. Following a religion like Hinduism especially is a little confusing in the beginning. There are many groups and sects in Hinduism that believe and practice rituals somewhat differently. To learn about every sect and following will take time.However, realize that there is no rush. You can stop practicing whatever religion you followed earlier while learning about Hinduism and slowly deciding which one of the various courses to take. Hinduism has three ways to life. Life is all about gaining salvation and you can choose any of the approaches.

· The way of knowledge is taken by those who practice yoga and the like. Meditation is another daily habit for them. They tend to look at life and learn more and more by unveiling the illusions.

· The way of doing or action is the other approach. You do good because you believe in 'what goes around comes back around. You fulfill your karma this way. The purpose of current incarnation is to be met and completed by you when following this path.

· Lastly, the way of worship and devotion. Praying and worshiping gods will lead you to salvation.

The concepts of Hinduism have to be understood before choosing the religion as a companion for life. Learn and read about these, understand and contemplate, talk with other Hindus or visit Hindu communities that will help you with the writings and scriptures. Remember, the more you know about the religion, the better it is. After all, you are researching for your own self. For embracing a particular belief set, you have to be sure what it is about. Join libraries, read books, and discuss online with people who have been practicing the religion to gain first hand knowledge as to what it is like to be Hindu.

Step 2: Talk to Followers and Past Followers of Hinduism

Once you've learned the concepts and teachings, at least on a basic level, from the books and the practitioners, start to research the other side. Ask people who have left the religion. Ask them what led them to quit, what they went through, what were the feelings involved and so on. Discuss thought patterns and beliefs with them. That way you know both sides

When doing research, keep tabs on your own feelings. The whole idea is to diagnose what resonates, and what does not, with you. Pay close attention to what your intuition and your inner self says. Don't neglect them! After all, a religion is all about living life in a certain way. Feelings and intuition have every thing to do with it, along with the sprinkles of logic and practicality.

At the end of step 2, you will have met or spoken to people of both types - the followers and then the quitters/non-followers. You will have a fair idea by now as to what you are dealing with.

If you decide, Hinduism is not for you, that is okay. Not every religion suits every individual.This video attempts to prove a relation between the ancient Vedic literatures and modern scientific findings. It delves deep in to the culture and religion of the old times of India and the great wealth of the knowledge found in Vedic religions, and it's relevancy in current times.

Step 3: Embrace Hinduism

After musing over the beliefs and the concepts the religion offers, how do you feel? Where has it landed you? Do you feel prepared? Do you feel unsure? Do you feel nervous? Are you overwhelmed? Answer these questions for yourself. If you happen to get stuck, take a break, go out have a walk, meet friends.

Just cut out from the "Religion" stuff for some time. Then come back again. If you keep getting the answer that, you're unsure after a substantial amount of time and reckoning, Hinduism may not be for you. You may want to give up the thought. Before converting, always remember that your feelings have to be in alignment with your decision. Don't force it for any sort of superficial validation or gratification.

However, if you are sure and have been feeling great about the new establishment in your life, go for it. Now is the time that you can actually practice it with fellow Hindus. Next, you may go ahead and severe the ties with your former religion in the way it is supposed to be done. Further, you may go forward with receiving a Hindu name by attending the name-giving ritual. A priest will do the ceremonial acts in a temple devoted to a God you wish to follow.

Finally, you will come to become a Hindu. Start meeting other Hindus in the temple, praying to the chosen God, and gaining pure joy from it all. Your soul will then gain the joy from the decision, and the happiness will come to manifest.

Adapted from:http://www.mahalo.com/how-to-convert-to-hinduism

Why the Hindu's break coconut?

The Hindus believe that the coconut is the purest form of offering that one can render unto God. The fruit is unique in many respects.The sweet, nectar-like water that it holds is pure and untouched by the human hand. The tree draws from its very base to its highest level.The coarsely knit outer fibers of the coconut represent the jealousy, greed, lust, selfishness and other vices of man, which must be broken up and removed if one is to penetrate and reach the white inner purity and thereafter taste the sweet untouched nectar of spiritual purity and bliss.No other fruit has the three distinct eyes of the coconut. These symbolise the Trinity of Evolution - Creation, Preservation and Dissolution.The eyes also represent the three eyes of man - the two physical eyes plus the third or 'inner eye' can penetrate the false, outer facade and reach the ultimate truth.

It alone distinguishes right from wrong.The composition of the coconut is characteristic of the three elements of man. The hard, outer shell, with its coarse fibers, represents the physical composition. The inner white fruit represents man's psychological element, and the untouched water signifies his spiritual composition.Having been offered to God by way of prayer, the coconut is then eaten by Hindus as blessed food or prasadh in the belief that it has now received divine vibrations from God and will therefore give us good health and prosperity.

Skanda Sashti Kavasam Lyrics - A Prayer to Vel Muruga

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Kural Venpa

Thuthiporkku Val Vinai Pom,
Thunbam Pom,
Nenjil Pathiporkku Selvam Palithu Kadithongum
Nishtayum Kaikoodum
Nimalar Arul Kanthar Sashti Kavacham Thanai

Kaappu

Amarar Idar Theera Amaram Purintha
Kumaranadi Nenjeh Kuri.

Kavacham / Kavasam

Sashtiyai Nokka Saravana Bavanaar
Sishtarukku Uthavum Sengkathir Velon
Paatham Irandil Panmani Sathangai
Geetham Paada Kinkini Yaada (times 2)

Maiya Nadam Seiyum Mayil Vahananaar
Kaiyil Velaalenai Kakkavendru Vandhu
Vara Vara Velaayudhanar Varuga
Varuga Varuga Mayilon Varuga
Indhiran Mudhalaa Vendisai Potra
Mandhira Vadivel Varuga Varuga (10)
Vaasavan Maruhaa Varuha Varuha
Nesak Kuramahal Ninaivon Varuha
Aarumuham Padaitha Aiyaa Varuha
Neeridum Velavan Nitham Varuha
Siraghiri Velavan Seekkiram Varuha (20)
Saravana Bavanaar Saduthiyil Varuha

Rahana Bavasa Ra Ra Ra Ra Ra Ra Ra
Rihana Bavasa Ri Ri Ri Ri Ri Ri Ri
Vinabava Sarahana Veeraa Namo Nama
Nibava Sarahana Nira Nira Nirena (2 times)

Vasara Hanabava Varuha Varuha
Asurar Kudi Kedutha Aiyaa Varuha
Yennai Yaalum Ilaiyon Kaiyil
Pannirendu Aayutham Paasaan Gusamum
Parantha Vizhighal Pannirandu Ilanga (30)

Virainthu Yenaik Kaakka Velon Varuha
Aiyum Kiliyum Adaivudan Sauvum
Uyyoli Sauvum Uyiraiyum Kiliyum
Kiliyum Sauvum Kilaroli Yaiyum
Nilai Petrenmun Nithamum Olirum (35)
Shanmuhan Neeyum Thaniyoli Yovvum
Kundaliyaam Siva Guhan Thinam Varuha

Aaru Muhamum Animudi Aarum
Neeridum Netriyum Neenda Puruvamum
Panniru Kannum Pavalach Chevvaayum (40)
Nanneri Netriyil Navamanich Chuttiyum

(2 times)

Eeraaru Seviyil Ilahu Kundalamum
Aariru Thinpuyathu Azhahiya Maarbil
Palboo Shanamum Pathakkamum Tharithu
Nanmanipoonda Navarathna Maalaiyum (45)

Muppuri Noolum Muthani Maarbum
Sepppazhahudaiya Thiruvayir Unthiyum
Thuvanda Marungil Sudaroli Pattum
Navarathnam Pathitha Nartchee Raavum

Iruthodai azhagum, Inaimozhanthaalum
Thiruvadi Yathanil Silamboli Muzhanga
Seha Gana Seha Gana Seha Gana Segana
Moga Moga Moga Moga Moga Moga Mogana
Naha Naha Naha Naha Naha Naha Nahena
Digu Kuna Digu Digu Digu Kuna Diguna (55)

Ra Ra Ra Ra Ra Ra Ra Ra Ra Ra Ra Ra Ra Ra Ra
Ri Ri Ri Ri Ri Ri Ri Ri Ri Ri Ri Ri Ri Ri Ri
Du Du Du Du Du Du Du Du Du Du Du Du Du Du Du
Dagu Dagu Digu Digu Dangu Dingugu
Vinthu Vinthu Mayilon Vinthu (60)
Munthu Munthu Muruhavel Munthu

Yenthanai Yaalum Yehraha Selva
Mainthan Vehndum Varamahizhnth Thuthavum
Laalaa Laalaa Laalaa Vehshamum
Leelaa Leelaa Leelaa Vinothanendru (65)

Unthiru Vadiyai Uruthi Yendrennum
Yen Thalai Vaithun Yinaiyadi Kaaka
Yennuyirk Uyiraam Iraivan Kaaka
Panniru Vizhiyaal Baalanaik Kaaka
Adiyen Vathanam Azhahuvel Kaaka (70)

Podipunai Netriyaip Punithavel Kaaka
Kathirvel Irandum Kanninaik Kaaka
Vithisevi Irandum Velavar Kaaka
Naasihal Irandum Nalvel Kaaka
Pesiya Vaaythanai Peruvel Kaaka (75)
Muppathirupal Munaivel Kaaka
Seppiya Naavai Sevvel Kaaka

Kannam Irandum Kathirvel Kaaka
Yennilang Kazhuthai Iniyavel Kaaka
Maarbai Irathna Vadivel Kaaka (80)
Serila Mulaimaar Thiruvel Kaaka (2 times)

Vadivel Iruthol Valamperak Kaaka
Pidarihal Irandum Peruvel Kaaka
Azhahudan Muthuhai Arulvel Kaaka
Pazhu Pathinaarum Paruvel Kaaka (85)

Vetrivel Vayitrai Vilangave Kaaka
Sitridai Azhahura Sevvel Kaaka
Naanaam Kayitrai Nalvel Kaaka
Aan Kuri irandum Ayilvel Kaaka
Pittam Irandum Peruvel Kaaka (90)

Vattak Kuthathai Valvel Kaaka
Panai Thodai Irandum Paruvel Kaaka
Kanaikaal Muzhanthaal Kathirvel Kaaka

Aiviral Adiyinai Arulvel Kaaka
Kaihal Irandum Karunaivel Kaaka (95)
Munkai Irandum Muranvel Kaaka
Pinkai Irandum Pinnaval Irukka
Naavil Sarasvathi Natrunai Yaaha
Naabik Kamalam Nalvel Kakka
Muppaal Naadiyai Munaivel Kaaka (100)

Yeppozhuthum Yenai Yethirvel Kaaka
Adiyen Vasanam Asaivula Neram
Kaduhave Vanthu Kanahavel Kaaka
Varum Pahal Thannil Vachravel Kaaka
Arai Irul Thannil Anaiyavel Kaaka (105)
Yemathil Saamathil Yethirvel Kaaka
Thaamatham Neeki Chathurvel Kaaka
Kaaka Kaaka Kanahavel Kaaka
Noaka Noaka Nodiyil Noaka

Thaakka Thaakka Thadaiyara Thaakka (110)
Paarka Paarka Paavam Podipada
Pilli Soonyam Perumpahai Ahala
Valla Bootham Valaashtihap Peihal
Allal Paduthum Adangaa Muniyum
Pillaihal Thinnum Puzhakadai Muniyum (115)
Kollivaayp Peihalum Kuralaip Peihalum
Penkalai Thodarum Bramaraa Chatharum
Adiyanaik Kandaal Alari Kalangida.

Irisi Kaatteri Ithunba Senaiyum
Yellilum Iruttilum Yethirpadum Mannarum (120)
Kana Pusai Kollum Kaaliyodu Anaivarum
Vittaan Gaararum Migu Pala Peihalum
Thandiyak Kaararum Sandaalar Halum
Yen Peyar Sollavum Idi Vizhunthodida.

Aanai Adiyinil Arum Paavaihalum (125)
Poonai Mayirum Pillaihal Enpum
Nahamum Mayirum Neenmudi Mandaiyum
Paavaihal Udane Pala Kalasathudan
Manaiyil Puthaitha Vanjanai Thanaiyum
Ottiya Serukkum Ottiya Paavaiyum (130)
Kaasum Panamum Kaavudan Sorum
Othu Manjanamum Oruvazhi Pokum
Adiyanaik Kandaal Alainthu Kulainthida
Maatran Vanjahar Vanthu Vanangida
Kaala Thoothaal Yenai Kandaal Kalangida (135)
Anji Nadungida Arandu Purandida
Vaay Vittalari Mathi Kettoda
Padiyinil Mutta Paasak Kayitraal
Kattudan Angam Katharida Kattu
Katti Uruttu Kaal Kai Muriya (140)
Kattu Kattu Katharida Kattu
Muttu Muttu Muzhihal Pithungida
Sekku Sekku Sethil Sethilaaha
Sokku Sokku Soorpahai Sokku

Kuthu Kuthu Koorvadi Velaal (145)
Patru Patru Pahalavan Thanaleri
Thanaleri Thanaleri Thanalathuvaaha
Viduvidu Velai Verundathu Oda.

Puliyum Nariyum Punnari Naayum
Yeliyum Karadiyum Inithodarnthu Oda (150)
Thelum Paambum Seyyaan Pooraan
Kadivida Vishangal Kadithuyar Angam
Yeriya Vishangal Yelithudan Iranga

Polippum Sulukkum Oruthalai Noyum
Vaatham Sayithiyam Valippu Pitham (155)
Soolai Sayam Kunmam Sokku Sirangu
Kudaichal Silanthi Kudalvip Pirithi
Pakka Pilavai Padarthodai Vaazhai
Kaduvan Paduvan Kaithaal Silanthi
Parkuthu Aranai Paru Arai Yaakkum (160)

Yellap Piniyum Yendranaik Kandaal
Nillaa Thoda Nee Yenak Arulvaay

Eerezhula Hamum Yenak Uravaaha
Aanum Pennum Anaivarum Yenakkaa
Mannaal Arasarum Mahizhnthura Vaahavum

Unnai Thuthikka Un Thirunaamam
Saravana Bavane Sailoli Bavanee
Thirupura Bavane Thigazholi Bavane
Paripura Bavane Pavamozhi Bavane
Arithiru Maruhaa Amaraa Pathiyai (175)
Kaathu Thevarkal Kadum Sirai Viduthaay
Kanthaa Guhane Kathir Velavane
Kaarthihai Mainthaa Kadambaa Kadambanai
Idumbanai Azhitta Iniyavel Muruhaa
Thanihaa Salane Sangaran Puthalvaa (180)
Katirkaa Mathurai Kathirvel Muruhaa

Pazhani Pathivaazh Baala Kumaaraa
Aavinan Kudivaazh Azhahiya Vela
Senthil Maamalai Yuryum Sengalva Raayaa
Samaraa Purivaazh Shanmuha Tharase (185)

Kaarar Kuzhalaal Kalaimahal Nandraay
Yennaa Irukka Yaan Unai Paada
Yenai Thodarnthu Irukkum Yenthai Muruhanai
Padinen Aadinen Paravasa Maaha
Aadinen Naadinen Aavinan Poothiyey (190)

Nesamudan Yaan Netriyil Aniya
Paasa Vinaihal Patrathu Neengi
Unpatham Perave Unnarulaaha
Anbudan Rakshi Annamum Sonnamum
Metha Methaaha Velaayu Thanaar (195)
Sithi Petradiyen Sirappudan Vazhga.

Vaazhga Vaazhga Mayilon Vaazhga
Vaazhga Vaazhga Vadivel Vaazhga
Vaazhga Vaazhga Malai Guru Vaazhga
Vaazhga Vaazhga Malai Kura Mahaludan (200)
Vaazhga Vaazhga Vaarana Thuvasam

Vaazhga Vaazhga Yen Varumaihal Neenga
Yethanai Kuraihal Yethanai Pizhaihal
Yethanai Adiyen Yethanai Seithal
Petravan Neeguru Poruppathu Unkadan (205)
Petraval Kuramahal Petravalaame
Pillai Yendranbaay Piriya Malitthu
Mainthan Yenmeethu Unmanam Mahizhntharuli
Thanjam Yendradiyaar Thazhaithida Arulsey
Kanthar Sashti Kavasam Virumbiya (200)

Baalan Theva Raayan Paharn Thathai
Kaalaiyil Maalaiyil Karuthudan Naalum
Aasaa Rathudan Angam Thulakki
Nesamudan Oru Ninaivathu Vaahi
Kanthar Sashti Kavasam Ithanai (210)
Sindhai Kalangaathu Thiyaani Pavarhal
Orunaal Muppathaa Ruru Kondu

Othiyeh Jebithu Uhanthu Neeraniya
Ashta Thikkullor Adangalum Vasamaay
Thisai Mannar Yenmar Seyalathu Arulvar (215)

Maatrala Rellaam Vanthu Vananguvar
Navakol Mahizhnthu Nanmai Alithidum
Navamatha Nenavum Nallezhil Peruvar
Enthanaalum Eerettaay Vaazhvar
Kantharkai Velaam Kavasa Thadiyai (220)

Vazhiyaay Kaana Meiyaay Vilangum
Vizhiyaal Kaana Verundidum Peigal
Pollathavarai Podi Podi Yaakkum
Nallor Ninaivil Nadanam Puriyum
Sarva Sathuru Sankaa Rathadi (225)

Arintha Yenathullaam Ashta Letchmihalil
Veera Letchmikku Virun Thunavaaha
Soora Bathmaavaith Thunithagai Yathanaal
Iruba Thezhvarkku Uvan Thamuthalitha
Gurubaran Pazhani Kundrinil Irukkum (230)
Chinna Kuzhanthai Sevadi Potri

Yenai Thadu Thaatkola Yendrana Thullum
Meviya Vadivurum Velava Potri
Thevargal Senaa Pathiye Potri
Kuramahal Manamahizh Kove Potri (235)

Thiramihu Thivya Thehaa Potri
Idumbaa Yuthane Idumbaa Potri
Kadambaa Potri Kanthaa Potri
Vetri Punaiyum Veleh Potri
Uyargiri Kanaha Sabaikor Arase (240)

Mayilnada Miduvoy Malaradi Saranam
Saranam Saranam Saravanabava Om
Saranam Saranam Shanmuhaa Saranam
Saranam Saranam Shanmuhaa Saranam (244)

108 Names of Sai Baba :-

The Garland of One Hundred and Eight Names of the Venerable Shirdi Sai

1. Om Srii Saaii naathaaya Namah.
Om, to the Venerable Lord Sai, prostration !

2. Om Laksmiinaaraayanaaya Namah.
Om, to (Vishnu as the Sleeping God lying on waters in the interval between destruction and re-manifestation of universes) Narayana (accompanied by the Goddess of Wealth)L akshmi, prostration !

3. Om Krishna-Raama-Shiva-Maaruty'aadi-ruupaaya Namah.
Om, to Him whose forms Krishna and Rama, Hanuman the son of wind and so on are, prostration !

4. Om Sheshashaayine Namah.
Om, to Vishnu (in his aforementionned form) laying on Shesha (Divine Serpent), prostration !

5. Om Godaavarii-tata-shiiladhii-vaasiine Namah.
Om, to who has His abode near the shores of(the Holy river) Godavari, prostration!

6. Om Bhakta-hridaalayaaya Namah.
Om, to Him whose seat (His) devotees' hearts are, prostration!

7. Om Sarva-hrinnilayaaya Namah.
Om, to Him whose abode the hearts of all (beings) are, prostration!

8. Om Bhuutaavaasaaya Namah.
Om, to Him in whom the beings dwell, prostration!

9. Om Bhuuta bhavishyad-bhaava-varjitaaya Namah.
Om, to Him who is bereft of past, future and present, prostration!

10. Om Kaalaatiitaaya Namah.
Om, to Him who transcends time (and death) prostration !

11. Om Kaalaaya Namah.
Om, to (Krishna in his cosmic aspect shown to Arjuna in the Bhagavadgita) who is Time, prostration !

12. Om Kaalakaalaaya Namah.
Om, to (Shiva as Savior of His devotee Markandeya menaced by Yama) the Death of Time, prostration !

13. Om Kaala-darpa-damanaaya Namah.
Om, to (Shiva in His aforementionned form) the Subduer of the pride of Time, prostration !

14. Om Mrityunjayaaya Namah.
Om, to (Shiva in His aforementionned form) the Death-winner, prostration !

15. Om Amartyaaya Namah.
Om, to the Deathless One, prostration !

16. Om Martyaabhaya-pradaaya Namah.
Om, to Him who gives mortals immortality, prostration !

17. Om Jeevaadhaaraaya Namah.
Om, to Him who sustains the living (beings), prostration !

18. Om Sarvaadhaaraaya Namah.
Om, to Him sustains all, prostration !
19. Om Bhaktaavana-samarthaaya Namah.
Om, to Him who has the power to protect His devotees, prostration !

20. Om Bhaktaavana-pratijnaaya Namah.
Om, to Him who promises to grant favors to (His) devotees, prostration !

21. Om Anna-vastra-daaya Namah.
Om, to Him who grants food and clothing, prostration !

22. Om Arogya-kshema-daaya Namah.
Om, to Him who grants health and patience, prostration !

23. Om Dhana-maangalya-pradaaya Namah.
Om, to Him who freely gives wealth and fortune, prostration !

24. Om Riddhi-siddhi-daaya Namah.
Om, to Him who grants (yogic)powers and realization, prostration !

25. Om Putra-mitra-kalatra-bandhu-daaya Namah.
Om, to Him who grants sons, friends, wives and kin, prostration !

26. Om Yoga-kshema-vahaaya Namah.
Om, to Him who brings forth yogic accomplishment, prostration !

27. Om Aapad-baandhavaaya Namah.
Om, to Him who washes away misfortunes, prostration !

28. Om Maarga-bandhave Namah.
Om, to (Shiva as sung in a celebrated hymn by the mystic, philospher, and literate Appayya Dikshita) the Friend along the path, prostration !

29. Om Bhukti-mukti-swargaapavarga-daaya Namah.
Om, to Him who grants fruitions, liberation, heaven and abandonment of rebirth, prostration !

30. Om Priyaaya Namah.
Om, to the Beloved One, prostration !

31. Om Priiti-vardhanaaya Namah.
Om, to Him who increases love, prostration !
32. Om Antaryaamine Namah.
Om, to (the Absolute as Paramatman, the Supreme Self) the Inner Ruler, prostration !

33. Om Saccidaatmane Namah.
Om, to (Paramatman) who self Being and Consciousness are, prostration !

34. Om Nityaanandaaya Namah.
Om, to (Paramatman) who is Eternal Bliss, prostration !

35. Om Parama-sukha-daaya Namah.
Om, to Him who grants supreme ease, prostration !

36. Om Parameshvaraaya Namah.
Om, to (Paramatman) the Supreme Lord, prostration !

37. Om Parabrahmane Namah.
Om, to (Paramatman) the Supreme Brahman, prostration !

38. Om Paramaatmane Namah.
Om, to the Supreme Self, prostration !

39. Om Jnaana-svaruupine Namah.
Om, to (Paramatman) whose nature very nature gnosis is, prostration !

40. Om Jagatah pitre Namah.
Om, to (Brahma) the Father of the universe, prostration !

41. Om Bhaktaanaam maatri dhatri pitaamahaaya Namah.
Om, to (Brahma) who is a mother for (His) devotees, the Bearer (of universe) and the Great Sire, prostration !

42. Om Bhaktaabhaya-pradaaya Namah.
Om, to Him who freely gives to (His) devotees fearlessness, prostration !

43. Om Bhakta-paraadiinaaya Namah.
Om, to Him who cares for (His) devotees, prostration !

44. Om Bhaktaanugraha-kaataraaya Namah.
Om, to Him who is very gracious to (His) devotees, prostration !

45. Om Sharanaagata-vatsalaaya Namah.
Om, to Him who loves those who seek refuge (in Him), prostration !

46. Om Bhakti-shakti-pradaaya Namah.
Om, to Him who freely gives devotion and power, prostration !

47. Om Jnaana-vairaagya-daaya Namah.
Om, to Him who grants gnosis and detachment, prostration !

48. Om Prema-pradaaya Namah.
Om, to Him who freely gives love, prostration !

49. Om Samshaya-hridaya-daurbalya-paapakarma-vaasanaa-kshaya-karaaya Namah.
Om, to Him who causes obliteration of doubts, heart feebleness, sins, karman( of present and past lives) and the traces (thereof), prostration !

50. Om Hridaya-granthi-bhedakaaya Namah.
Om, to Him who cuts off the heart knot (Upanishadic metaphor for ultimate realization), prostration !

51. Om Karma-dhvamsine Namah.
Om, to the Destroyer of karman (of present and past lives), prostration !

52. Om Shuddha-sattvasthitaaya Namah.
Om, to Him who stays in pure minds, prostration !

53. Om Gunaatiita-gunaatmane Namah.
Om, to (paramatman) who transcents attributes and (yet) is the very self of attributes, prostration !

54. Om Ananta-kalyaana-gunaaya Namah.
Om, to (Vishnu as worshipped by the Pancaratra tradition) who is possessed of infinite auspicious attributes, prostration !

55. Om Amita-paraakramaaya Namah.
Om, to Him whose strength is unmeasureable, prostration !

56. Om Jayine Namah.
Om, to the Conqueror, prostration !

57. Om Durdharsha kshobhyaaya Namah.
Om, to the Unconquerable and Unshakable One, prostration !

58. Om Aparaajitaaya Namah.
Om, to the Invincible One, prostration !

59. Om Trilokeshu avighaatha-gataye Namah.
Om, to (Vishnu in His descent in the world as the Brahmin dwarf, Vamana) whose going in unimpeded in the three worlds (earth, intermediate space, and heaven), prostration !

60. Om Ashakya-rahitaaya Namah.
Om, to Him for whom nothing is impossible, prostration !

61. Om Sarva-shakti-muurtaye Namah.
Om, to Him who is All-Powerful, prostration !

62. Om Suruupa-sundaraaya Namah.
Om, to the Handsome and Beautiful One, prostration !

63. Om Sulocanaaya Namah.
Om, to Him with beautiful eyes, prostration !

64. Om Bahu ruupa vishva muurtaye Namah.
Om, to Him of many shapes, having all forms, prostration !

65. Om Aruupaavyaktaaya Namah.
Om, to (Paramatman) the Formless and Unmanifest One, prostration !

66. Om Acintyaaya Namah.
Om, to (Paramatman) the Unthinkabale One, prostration !

67. Om Suukshmaaya Namah.
Om, to (Paramatman) the Subtle One, prostration !

68. Om Sarvaantaryaamine Namah.
Om, to (Paramatman) who is everybody's Inner Ruler, prostration !

69. Om Manovaagatiitaaya Namah.
Om, to (Paramatman) who transcends mind and speech, prostration !

70. Om Prema-muurtaye Namah.
Om, to Him whose face Love (as the ultimate mystic experience) is, prostration !

71. Om Sulabha-durlabhaaya Namah.
Om, to Him easy to reach (yet) difficult to approach, prostration !

72. Om Asahaaya sahaayaaya Namah.
Om, the Helper of the Helpless, prostration !

73. Om Anaathanaatha-diina-bandhave Namah.
Om, to the Protector of those without protector, the Friend of the poor, prostration !

74. Om Sarva-bhaara-bhrite Namah.
Om, to Him who takes upon Himself everyone's burden, prostration !

75. Om Akarmaaneka-karma-sukarmine Namah.
Om, to Him who well accomplishes the unsavory tasks, prostration !

76 Om Punya-shravana-kiirtanaaya Namah.
Om, to Him the hearing of whose glorification is purifying, prostration !

77 Om Tiirthaaya Namah.
Om, to the (holy) Ford, prostration !

78 Om Vaasudevaaya Namah.
Om, to (Krishna) Vasudeva's Son, prostration !

79. Om Sataangataye Namah.
Om, to the Ultimate Resort of the good, prostration !

80. Om Satparaayanaaya Namah.
Om, to the Final End of the good, prostration !

81. Om Lokanaathaaya Namah.
Om, to the Lord of the worlds, prostration !

82 Om Paavanaanaghaaya Namah.
Om, to the Purifier Immaculate, prostration !

83. Om Amritaamshave Namah.
Om, to (the Moon identified with Holy Plant Soma) whose filaments give forth the juice of immortality, prostration !

84. Om Bhaaskara-prabhaaya Namah.
Om, to the Sun of shining halo, prostration !

85. Om Brahmacarya-tapascaryaadi-suvrataaya Namah.
Om, to Him whose vows are chastity, asceticism and so on, prostration !

86. Om Satya-dharma-paraayanaaya Namah.
Om, to Him who is the ultimate resort of truthfulness, prostration !

87. Om Siddheshvaraaya Namah.
Om, to Shiva of Yogic powers, prostration !

88 Om Siddha-sankalpaaya-Namah.
Om, to the Lord of the Realized Ones (the immortal yogin Dattatreya), prostration !

89. Om Yogeshvaraaya Namah.
Om, to (Shiva) the Lord of Yoga, prostration !

90. Om Bhagavate Namah.
Om, to the Possessor of Divine Glory, prostration !

91. Om Bhakta-vatsalaaya Namah.
Om, to Him who loves His devotees, prostration !

92. Om Satpurushaaya Namah.
Om, to the True Male (purusa), prostration !

93. Om Purushottamaaya Namah.
Om, to the Best among Men, prostration !

94. Om Satya-tattva-bodhakaaya Namah.
Om, to (the Guru) who awakens (His disciples) to the Principles of Reality, prostration !

95. Om Kaamaadi-shad-vairi-dhvamsine Namah.
Om, to the Destroyer of the Six Foes beginning with Desire (Desire, Anger, Greed, Hatred, Pride, and Envy), prostration !

96 Om Abhed-aanandaanubhava-pradaaya Namah.
Om, to Him who freely gives the actual experience of Undivided Bliss, prostration !

97. Om Sama-sarva-mata-sammataaya Namah.
Om, to (the Sai himself, here presented in a characteristic feature of His teaching) who approves all religious persuasions as equal, prostration !

98. Om Shrii dakshinaa-muurtaye Namah.
Om, to the Venerable (Shiva as the Teacher of Absolute Truth through silence) with His face to the South(the direction of Death, as identified with one of the Fires in the Vedic sacrifice), prostration !

99. Om Shrii venkatesha ramanaaya Namah.
Om, to Ramana, the Lord of Venkata Hill, prostration !

100. Om Adbhutaananta-caryaaya Namah.
Om, to Him of wonderful and blissful deeds, prostration !

101. Om Prapannaarti-haraaya Namah.
Om, to Him who takes away the pains of those who yield themselves (to Him), prostration !

102. Om Samsaara-sarva-duhkha-kshaya-karaaya Namah.
Om, to the Cause of the obliteration of every suffering of the Round of Rebirth, prostration !

103. Om Sarvavit-sarvato-mukhaaya Namah.
Om, to the Omniscient One, whose face is turned everywhere, prostration !

104. Om Sarvaantar-bahih-sthitaaya Namah.
Om, to Him who stays inside and outside all(beings), prostration !

105. Om Sarva-mangala-karaaya Namah.
Om, to the Cause of all auspiciousness, prostration !

106. Om Sarvaabhiista-pradaaya Namah.
Om, to Him who freely gives all things wished for, prostration !

107. Om Samarasa-sanmaarga-sthaapanaaya Namah.
Om, to Him who consolidates the Truth Path along which all experience (for the mystic) has the same taste, prostration !

108. Om Shrii samartha sadguru Saaii naathaaya Namah.
Om, to the Venerable Efficacious True Guru, the Lord Sai, prostration !

Shrii Sadguru Sai Naatha Mahaaraaja kii Jaya!
Hail Shri Sainath Maharaj, the Supreme Guru