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VIVEKA CHUDAMANI Part 8 (70-80)

VIVEKA CHUDAMANI

Swami Madhavananda Part 8

71. Now I am going to tell thee fully about what thou oughtst to know the discrimination between the Self and the non-Self. Listen to it and decide about it in thy mind.

72. Composed of the seven ingredients, viz. marrow, bones, fat, flesh, blood, skin and cuticle, and consisting of the following limbs and their parts –legs, thighs, the chest, arms, the back and the head: 73. This body, reputed to be the abode of the delusion of ‘I and mine’, is designated by sages as the gross body. The sky, air, fire, water and earth are subtle elements.

74. Being united with parts of one another and becoming gross, (they) form the gross body. And their subtle essences form sense-objects –the group of five such as sound, which conduce to the happiness of the experiencer, the individual soul.

75. Those fools who are tied to these sense-objects by the stout cord of attachment, so very difficult to snap, come and depart, up and down, carried amain by the powerful emissary of their past action.

76. The deer, the elephant, the moth, the fish and the black-bee –these five have died, being tied to one or other of the five senses, viz. sound etc., through their own attachment. What then is in store for man who is attached to all these five.

77. Sense-objects are even more virulent in their evil effects than the poison of the cobra. Poison kills one who takes it, but those others kill one who even looks at them through the eyes.

78. He who is free from the terrible snare of the hankering after sense-objects, so very difficult to get rid of, is alone fit for Liberation, and none else –even though he be versed in all the six Shastras.

79. The shark of hankering catches by the throat those seekers after Liberation who have got only an apparent dispassion (Vairagya) and are trying to cross the ocean of samsara (relative existence), and violently snatching them away, drowns them half-way.

80. He who has killed the shark known as sense-object with the sword of mature dispassion, crosses the ocean of Samsara, free from all obstacles.

VIVEKA CHUDAMANI Part 7 (60-70)

VIVEKA CHUDAMANI

Swami Madhavananda Part 7

61. For one who has been bitten by the serpent of Ignorance, the only remedy is the knowledge of Brahman. Of what avail are the Vedas and (other) Scriptures, Mantras (sacred formulae) and medicines to such a one 

62. A disease does not leave off if one simply utter the name of the medicine, without taking it; (similarly) without direct realisation one cannot be liberated by the mere utterance of the word Brahman.

63. Without causing the objective universe to vanish and without knowing the truth of the Self, how is one to achieve Liberation by the mere utterance of the word Brahman ?  It would result merely in an effort of speech.

64. Without killing one’s enemies, and possessing oneself of the splendour of the entire surrounding region, one cannot claim to be an emperor by merely saying, ‘I am an emperor’.

65. As a treasure hidden underground requires (for its extraction) competent instruction, excavation, the removal of stones and other such things lying above it and (finally) grasping, but never comes out by being (merely) called out by name, so the transparent Truth of the self, which is hidden by Maya and its effects, is to be attained through the instructions of a knower of Brahman, followed by reflection, meditation and so forth, but not through perverted arguments.

66. Therefore the wise should, as in the case of disease and the like, personally strive by all the means in their power to be free from the bondage of repeated births and deaths.

67. The question that thou hast asked today is excellent, approved by those versed in the Scriptures, aphoristic, pregnant with meaning and fit to be known by the seekers after Liberation.

68. Listen attentively, O learned one, to what I am going to say. By listening to it thou shalt be instantly free from the bondage of Samsara.

69. The first step to Liberation is the extreme aversion to all perishable things, then follow calmness, self-control, forbearance, and the utter relinquishment of all work enjoined in the Scriptures.

70. Then come hearing, reflection on that, and long, constant and unbroken meditation on the Truth for the Muni. After that the learned seeker attains the supreme Nirvikalpa state and realises the bliss of Nirvana even in this life.

VIVEKA CHUDAMANI Part 6 (50-60)

VIVEKA CHUDAMANI

Swami Madhavananda Part 6

51. A father has got his sons and others to free him from his debts, but he has got none but himself to remove his bondage.

52. Trouble such as that caused by a load on the head can be removed by others, but none but one’s own self can put a stop to the pain which is caused by hunger and the like.

53. The patient who takes (the proper) diet and medicine is alone seen to recover completely –not through work done by others.

54. The true nature of things is to be known personally, through the eye of clear illumination, and not through a sage: what the moon exactly is, is to be known with one’s own eyes; can others make him know it 

55. Who but one’s own self can get rid of the bondage caused by the fetters of Ignorance, desire, action and the like, aye even in a hundred crore of cycles

56. Neither by Yoga, nor by Sankhya, nor by work, nor by learning, but by the realisation of one's identity with Brahman is Liberation possible, and by no other means.

*57. The beauty of a guitar’s form and the skill of playing on its chords serve merely to please a few persons; they do not suffice to confer sovereignty.*

*58. Loud speech consisting of a shower of words, the skill in expounding the Scriptures, and likewise erudition -these merely bring on a little personal enjoyment to the scholar, but are no good for Liberation.*

*59. The study of the Scriptures is useless so long as the highest Truth is unknown, and it is equally useless when the highest Truth has already been known.*

*60. The Scriptures consisting of many words are a dense forest which merely causes the mind to ramble. Hence men of wisdom should earnestly set about knowing the true nature of the Self.*

🌹 🌹 🌹 🌹 🌹

*🙏 Prasad*

VIVEKA CHUDAMANI Part 5 (40-50)

VIVEKA CHUDAMANI

Swami Madhavananda Part 5

4O. Lord, and describe at length how to put an end to the misery of this relative existence.

41. As he speaks thus, tormented by the afflictions of the world – which is like a forest on fire – and seeking his protection, the saint eyes him with a glance softened with pity and spontaneously bids him give up all fear.

42. To him who has sought his protection, thirsting for Liberation, who duly obeys theinjunctions of the Scriptures, who is of a serene mind, and endowed with calmness – (to such a one) the sage proceeds to inculcate the truth out of sheer grace.

43. Fear not, O learned one, there is no death for thee; there is a means of crossing thissea of relative existence; that very way by which sages have gone beyond it, I shall inculcate to thee.

44. There is a sovereign means which puts an end to the fear of relative existence; through that thou wilt cross the sea of Samsara and attain the supreme bliss.

45. Reasoning on the meaning of the Vedanta leads to efficient knowledge, which isimmediately followed by the total annihilation of the misery born of relative existence.

46. Faith (Shraddha), devotion and the Yoga of meditation – these are mentioned by the Shruti as the immediate factors of Liberation in the case of a seeker; whoever abides in these gets Liberation from the bondage of the body, which is the conjuring of Ignorance.

47. It is verily through the touch of Ignorance that thou who art the Supreme Self findestthyself under the bondage of the non-Self, whence alone proceeds the round of births and deaths. The fire of knowledge, kindled by the discrimination between these two, burns up the effects of Ignorance together with their root.

48. Condescend to listen, O Master, to the question I am putting (to thee). I shall begratified to hear a reply to the same from thy lips.

49. What is bondage, forsooth ? How has it come (upon the Self) ? How does itcontinue to exist ? How is one freed from it ? What is this non-Self ? And who is the Supreme Self ? And how can one discriminate between them ? -- Do tell me about all these.

50. The Guru replied: Blessed art thou ! Thou hast achieved thy life’s end and hastsanctified thy family, that thou wishest to attain Brahmanhood by getting free from the bondage of Ignorance !

VIVEKA CHUDAMANI Part 4 (30-40)

VIVEKA CHUDAMANI

Swami Madhavananda Part 4

31. Among things conducive to Liberation, devotion (Bhakti) holds the supreme place.The seeking after one’s real nature is designated as devotion.

32. Others maintain that the inquiry into the truth of one’s own self is devotion. Theinquirer about the truth of the Atman who is possessed of the above-mentioned means of attainment should approach a wise preceptor, who confers emancipation from bondage.

33. Who is versed in the Vedas, sinless, unsmitten by desire and a knower of Brahmanpar excellence, who has withdrawn himself into Brahman; who is calm, like fire that has consumed its fuel, who is a boundless reservoir of mercy that knows no reason, and a friend of all good people who prostrate themselves before him.

34. Worshipping that Guru with devotion, and approaching him, when he is pleasedwith prostration, humility and service, (he) should ask him what he has got to know:

35. O Master, O friend of those that bow to thee, thou ocean of mercy, I bow to thee;save me, fallen as I am into this sea of birth and death, with a straightforward glance of thine eye, which sheds nectar-like grace supreme.

36. Save me from death, afflicted as I am by the unquenchable fire of this world-forest, and shaken violently by the winds of an untoward lot, terrified and (so) seeking refuge in thee, for I do not know of any other man with whom to seek shelter.

37. There are good souls, calm and magnanimous, who do good to others as does thespring, and who, having themselves crossed this dreadful ocean of birth and death, help others also to cross the same, without any motive whatsoever.

38. It is the very nature of the magnanimous to move of their own accord towardsremoving others’ troubles. Here, for instance, is the moon who, as everybody knows, voluntarily saves the earth parched by the flaming rays of the sun.

39. O Lord, with thy nectar-like speech, sweetened by the enjoyment of the elixir-likebliss of Brahman, pure, cooling to a degree, issuing in streams from thy lips as from a pitcher, and delightful to the ear – do thou sprinkle me who am tormented by worldly afflictions as by the tongues of a forest-fire. Blessed are those on whom even a passing glance of thy eye lights, accepting them as thine own.

40. How to cross this ocean of phenomenal existence, what is to be my fate, and whichof the means should I adopt – as to these I know nothing. Condescend to save me, O Lord, and describe at length how to put an end to the misery of this relative existence.

VIVEKA CHUDAMANI Part 3 (20-30)

VIVEKA CHUDAMANI

Swami Madhavananda

Part 3

21. Vairagya or renunciation is the desire to give up all transitory enjoyments (ranging) from those of an (animate) body to those of Brahmahood (having already known their defects) from observation, instruction and so forth.

22. The resting of the mind steadfastly on its Goal (viz. Brahman) after having detached itself from manifold sense-objects by continually observing their defects, is called Shama or calmness.

23. Turning both kinds of sense-organs away from sense-objects and placing them intheir respective centres, is called Dama or self-control. The best Uparati or selfwithdrawal consists in the mind-function ceasing to be affected by external objects.

24. The bearing of all afflictions without caring to redress them, being free (at the sametime) from anxiety or lament on their score, is called Titiksha or forbearance.

25. Acceptance by firm judgment as true of what the Scriptures and the Guru instruct, iscalled by sages Shraddha or faith, by means of which the Reality is perceived.

26. Not the mere indulgence of thought (in curiosity) but the constant concentration of the intellect (or the affirming faculty) on the ever-pure Brahman, is what is called Samadhana or self-settledness.

27. Mumukshuta or yearning for Freedom is the desire to free oneself, by realising one’strue nature, from all bondages from that of egoism to that of the body – bondages superimposed by Ignorance.

28. Even though torpid or mediocre, this yearning for Freedom, through the grace of theGuru, may bear fruit (being developed) by means of Vairagya (renunciation), Shama (calmness), and so on.

29. In his case, verily, whose renunciation and yearning for Freedom are intense,calmness and the other practices have (really) their meaning and bear fruit.

30. Where (however) this renunciation and yearning for Freedom are torpid, therecalmness and the other practices are as mere appearances, like water in a desert.

VIVEKA CHUDAMANI Part 2 (10_20)

VIVEKA CHUDAMANI

Swami Madhavananda

Part 2

11. Work leads to purification of the mind, not to perception of the Reality. Therealisation of Truth is brought about by discrimination and not in the least by ten million of acts.

12. By adequate reasoning the conviction of the reality about the rope is gained, whichputs an end to the great fear and misery caused by the snake worked up in the deluded mind.

13. The conviction of the Truth is seen to proceed from reasoning upon the salutarycounsel of the wise, and not by bathing in the sacred waters, nor by gifts, nor by a hundred Pranayamas (control of the vital force).

14. Success depends essentially on a qualified aspirant; time, place and other suchmeans are but auxiliaries in this regard.

15. Hence the seeker after the Reality of the Atman should take to reasoning, after dulyapproaching the Guru – who should be the best of the knowers of Brahman, and an ocean of mercy.

16. An intelligent and learned man skilled in arguing in favour of the Scriptures and inrefuting counter-arguments against them – one who has got the above characteristics is the fit recipient of the knowledge of the Atman.

17. The man who discriminates between the Real and the unreal, whose mind is turnedaway from the unreal, who possesses calmness and the allied virtues, and who is longing for Liberation, is alone considered qualified to enquire after Brahman.

18. Regarding this, sages have spoken of four means of attainment, which alone beingpresent, the devotion to Brahman succeeds, and in the absence of which, it fails.

19. First is enumerated discrimination between the Real and the unreal; next comesaversion to the enjoyment of fruits (of one’s actions) here and hereafter; (next is) the group of six attributes, viz. calmness and the rest; and (last) is clearly the yearning for Liberation.

20. A firm conviction of the mind to the effect that Brahman is real and the universeunreal, is designated as discrimination (Viveka) between the Real and the unreal.

VIVEKA CHUDAMANI Part 1 (1_10)

VIVEKA CHUDAMANI

Swami Madhavananda

Part 1

1. I bow to Govinda, whose nature is Bliss Supreme, who is the Sadguru, who can beknown only from the import of all Vedanta, and who is beyond the reach of speech and mind.

2. For all beings a human birth is difficult to obtain, more so is a male body; rarer thanthat is Brahmanahood; rarer still is the attachment to the path of Vedic religion; higher than this is erudition in the scriptures; discrimination between the Self and not-Self, Realisation, and continuing in a state of identity with Brahman – these come next in order. (This kind of) Mukti (Liberation) is not to be attained except through the wellearned merits of a hundred crore of births.

3. These are three things which are rare indeed and are due to the grace of God – namely, a human birth, the longing for Liberation, and the protecting care of a perfected sage.

4. The man who, having by some means obtained a human birth, with a male body and mastery of the Vedas to boot, is foolish enough not to exert himself for self-liberation, verily commits suicide, for he kills himself by clinging to things unreal.

5. What greater fool is there than the man who having obtained a rare human body, and a masculine body too, neglects to achieve the real end of this life ?

6. Let people quote the Scriptures and sacrifice to the gods, let them perform rituals andworship the deities, but there is no Liberation without the realisation of one’s identity with the Atman, no, not even in the lifetime of a hundred Brahmas put together.

7. There is no hope of immortality by means of riches – such indeed is the declaration of the Vedas. Hence it is clear that works cannot be the cause of Liberation.

8. Therefore the man of learning should strive his best for Liberation, having renouncedhis desire for pleasures from external objects, duly approaching a good and generous preceptor, and fixing his mind on the truth inculcated by him.

9. Having attained the Yogarudha state, one should recover oneself, immersed in the seaof birth and death by means of devotion to right discrimination.

10. Let the wise and erudite man, having commenced the practice of the realisation ofthe Atman give up all works and try to cut loose the bonds of birth and death.

సౌందర్య లహరి-Soundarya Lahari 12వ శ్లోకము

పరమ శివుని ప్రాప్తి - కవితా నైపుణ్యం

శ్లో:12.త్వదీయం సౌదర్యం-తుహినగిరి కన్యే తులయితుం

కవీంద్రాః కల్పంతే-కథ మపి విరించి ప్రభృతయఃl

యదాలోకౌత్సుక్యా-దమరలలనా యాంతి మనసా

తపోభిర్దుష్ప్రాపా-మపిగిరిశ సాయుజ్యపదవీమ్ll

తా : ఓహిమవత్పర్వత రాజ తనయా ! నీ సౌందర్యమును పోల్చుటకు బ్రహ్మదేవుడు మొదలయిన  కవి పుంగవులు కూడా సమర్ధులు కాకుండిరి. ఎందువలన అనగా సృష్టి లోని సౌందర్య రాశులు అయిన అప్సరసలు కూడా నీ అందమునకు ఆశ్చర్యము పొంది, తాము నీతో సరిపోలము అని మనస్సులో  శివునితో ఐక్యము కోరుతున్నారుట.

జప విధానం - నైవేద్యం:-

ఈ శ్లోకమును 1000 సార్లు ప్రతి రోజు 45 రోజులు జపం చేసి  తేనెను నివేదిస్తే, పరమశివ ప్రాప్తి, కవిత్వ సామర్ధ్యము, దాని వలన కీర్తి ప్రతిష్ఠలు వచ్చును అని చెప్పబడింది

SLOKA -12

To attain Lord Shiva and to become Poetic Person

12. Tvadiyam saundaryam Tuhina-giri-kanye tulayitum Kavindrah kalpante katham api Virinchi-prabhrutayah; Yadaloka'utsukyad amara-lalana yanti manasa Tapobhir dus-prapam api girisa-sayujya-padavim.

Oh, daughter of Ice Mountain, even the creator who leads, an array of great poets, fails to describe your sublime beauty. The heavenly maidens pretty, with a wish to see your pristine loveliness, try to see you through the eyes your lord, the great Shiva, and do penance to him and reach him through their mind.

Chanting procedure and Nivedyam (offerings to the Lord) :

If one chants this verse 1000 times every day for 45 days, and offers honey as nivedhyam , it is said to be believed that one becomes very Poetic and also can attain Lord Mahadheva.

సౌందర్య లహరి-Soundarya Lahari 11వ శ్లోకము

సంతానము కోసం

శ్లో: 11.చతుర్భిః  శ్రీకంఠైః-శివయువతిభిః  పంచభిరపి

ప్రభిన్నాభిః  శంభో-ర్నవభి రపి మూలప్రకృతిభిఃl

చతుశ్చత్వారింశ-ద్వశుదళ కళాశ్ర త్రివలయ

త్రిరేఖాభిః సార్ధం-తవ శరణకోణాః పరిణతాః ll

తా: అమ్మా ఈశ్వరీ  శ్రీచక్రం నాలుగు శివచక్రాలు, వాటి‌నుండి విడివడిన ఐదు‌ శక్తి  చక్రాలతో ఉన్నది. ప్రపంచానికి మూలకారణమైన తత్త్వముతో కూడిన నీ నివాసమైన శ్రీచక్రంలోని కోణాలు~ అష్టదళాలు~ షోడశదళ పద్మాలు~ మేఖలాతంత్రంగా మూడు భూపురాలు కలిసి నలభైనాలుగు అంచులు కలిగి‌ వున్నాయి.‌ బిందు~త్రికోణ~ వసుకోణ~ దశారయుగ్మ~ మన్వస్ర~ నాగ దళ షోడస పత్ర యుక్తంచ~ ధరణీ సదనత్రయంచ~ శ్రీ చక్ర రాజ ఉదితః పరదేవతాయాః అను నీ నివాసమగు శ్రీచక్ర వర్ణనలో అత్యంత శోభాయమానముగా అత్యంత సౌష్టవరీతిలో బ్రహ్మాడ~పిండాండ, సృష్టి~ప్రళయ విజ్ఞాన సమస్త రహస్యములను సంకేత పూర్వకముగా పొందుపరచబడిన యంత్ర రాజమే శ్రీచక్రము. అన్ని తంత్రములకు~ అన్ని‌ యంత్రములకు ~ అన్ని‌ మంత్రములకు దీని యందు సమన్వయము దొరుకును. అందుచేతనే దీనిని యంత్ర రాజము~ శ్రీచక్రరాజము అని అందురు. అటువంటి శ్రీచక్ర స్వరూపమైన మీఇరువురికీ నా నమస్సులు తల్లీ!!!

జప విధానం - నైవేద్యం:

ఈ శ్లోకమును 1000 సార్లు ప్రతి రోజు 40 రోజులు జపం చేసి  బూరెలు, వెన్న నివేదిస్తే, మంచి ప్రయోజనకరమైన, వంశ ప్రతిష్ఠ ను నిలిపే  సంతానము కలుగును.

SLOKA -11

Good Progeny, Getting a Meaning for Life

Chaturbhih shri-kantaih shiva-yuvatibhih panchabhir api Prabhinnabhih sambhor navabhir api mula-prakrthibhih; Chatus-chatvarimsad vasu-dala-kalasra-trivalaya- Tri-rekhabhih sardham tava sarana-konah parinatah. With four wheels of our lord Shiva ,and with five different wheels of you, my mother, which are the real basis of this world, your house of the holy wheel, has four different parts of eight and sixteen petals, three different circles, and three different lines, making a total of forty four angles.                                                                        

Chanting procedure and Nivedhyam (offerings to the Lord) :

If one chants this verse 1000 times every day for 40 days, and offers butter and Boorelu as nivedhyam , one is said to be blessed with a lovely male baby to represent their family ‘s riches and name.

సౌందర్యలహరి Soundarya Lahari 10వ శ్లోకము

బలమైన భౌతిక శరీరము - మనో ధారుఢ్యము-ఆరోగ్యం

శ్లో ll 10. సుధాధారాసారై-శ్చరణయుగళాంతర్వి గళితైః

ప్రపంచం సించన్తీ-పునరపి రసామ్నాయమహసా

అవాప్య త్వాం  భూమిం-భుజగనిభ మధ్యుష్టవలయం

స్వమాత్మానం కృత్వా-స్వపిషి  కులకుండే కుహరిణి ll

తా ; అమ్మా ! పాద పద్మముల మధ్యనుండి ప్రవహించిన అమృత ధారా వర్షముతో డెబ్బది రెండు వేల నాడుల ప్రపంచమును తడుపుతూ తిరిగి అమ్రుతాతిశయము గల చంద్రుని కాంతి కలిగి మరల మూలాధార చక్రమును చేరి స్వస్వరూపమయిన సర్ప రూపముతో చుట్టలుగా చుట్టుకొని కుండలినీ శక్తివయి నిద్రించు చున్నావు.

జప విధానం - నైవేద్యం:-

ఈ శ్లోకమును 1000 సార్లు ప్రతి రోజు 6 రోజులు జపం చేసి పండ్లు నివేదిస్తే, బలమైన భౌతిక శరీరము, దృఢమైన మనస్సు, మంచి ఆరోగ్యము ప్రసాదించబడును అని చెప్పబడింది.

SLOKA -10

Getting Strong Body and Virility

Sudha-dhara-sarais carana-yugalanta vigalitaih Prapancham sinchanti punarapi ras'amnaya-mahasah; Avapya svam bhumim bhujaga-nibham adhyusta-valayam Svam atmanam krtva svapishi kulakunde kuharini

Using the nectar that flows in between your feet, to drench all the nerves of the body, and descending from the moon with nectar like rays, reaching back to your place, and coiling your body in to a ring like serpant, you sleep in the kula kunda with a hole in the middle another name for mooladhara chakra.

Chanting procedure and Nivedyam (offerings to the Lord) :

If one chants this verse 1000 times every day for 6 days, and offers fruits as nivedhyam , one is said to be blessed with a strong and good health.

సౌందర్య లహరి-Soundarya Lahari 9 వ శ్లోకము

దూర ప్రయాణంలో ఉన్న వ్యక్తుల రక్షణ, వెనుకకు రప్పించుట మరియు పంచ భూతముల మీద ఆధిపత్యం, సర్వ సంపదలు

శ్లో ll 9. మహీం  మూలాధారే-కమపి మణిపూరే హుతవహం

స్థితం  స్వాధిష్టానే-హృది మరుత మాకాశ ముపరిl

మనోపి భ్రూమధ్యే-సకలమపి భిత్వా కులపథం

సహస్రారే పద్మే-సహ రహసి  పత్యా  విహరసేll

*తా ; అమ్మా ! పృథ్వి తత్వముగా మూలాధార చక్రమున, జల తత్వమున మణిపూర చక్రమున,అగ్ని తత్వమున స్వాధిష్టానమున,వాయు తత్వముతో అనాహత చక్రమున, ఆకాశ తత్వముగా విశుద్ద చక్రమున,ఆజ్ఞా చక్రమున మనస్తత్వము గా ఉండి ఆ పైన సుషుమ్నా మార్గము గుండా సహస్రారము చేరి పతి యగు పరమేశ్వరునితో కలసి విహరించు చున్నావు.*

జప విధానం - నైవేద్యం:-

ఈ శ్లోకమును 1000 సార్లు ప్రతి రోజు 45 రోజులు జపం చేసి పాలతో చేసిన పాయసం, నివేదిస్తే, దూర ప్రయాణంలో ఉన్న వ్యక్తులకు రక్షణ, వెనుకకు రప్పించుట, తప్పిపోయిన వారు లభించుట మరియు పంచ భూతముల మీద ఆధిపత్యం, సర్వ సంపదలు లభించుట జరుగునని చెప్పబడింది.

SLOKA -9

For Safe Return of Persons who are on Journey and For Getting control over  nature, all wealth

Mahim muladhare kamapi manipure huthavaham Sthitham svadhistane hridi marutamakasam upari; Mano'pi bhruu-madhye sakalamapi bhittva kula-patham Sahasrare padme saha rahasi patyaa viharase.

Oh goddess mine, you live in seclusion with your consort, in the lotus with thousand petals, reached after breaking through the micro ways, of the power of earth mooladhara,of the power of water of mani poora, of the power of fire of swadhishtana, of the fire of air in the heart, and of the power of ether in between the eyelids.

Chanting procedure and Nivedyam (offerings to the Lord) :

If one chants this verse 1000 times every day for 45 days, and offers Milk Payasam and to the Lord as nivedhyam , it is said to believe that it is to bring back the person who is lost or who is on a long journey and to get all types wealth - control over nature.

సౌందర్య లహరి-Soundarya Lahari 8 వ శ్లోకము

పుట్టుక మరియు మరణాన్ని పరిహరించుట

శ్లో ll 8. సుధాసింధో  ర్మధ్యే-సురవిటపివాటీ పరివృతే

మణిద్వీపే నీపో - పవనవతి  చింతామణి గృహేl

శివాకారే మంచే - పరమశివపర్యంకనిలయామ్

భజంతి త్వాం  ధన్యాః-కతిచన చిదానందలహరీమ్ll

తా ; అమ్మా ! అమృత సముద్రము మధ్య భాగమున ఉన్న రతనాల దీవి యందు కల్ప వృక్షములు, కదంబ పూతోట లోపల చింతామణులతో నిర్మిచబడిన గృహము నందు శివుని రూపముగా గల మంచమున పరమ శివుని తొడయే స్థానముగా గల జ్ఞానానంద ప్రవాహ రూపిణియగు నిన్ను కొందరు ధన్యులు మాత్రమే సేవించు చున్నారు.

జప విధానం - నైవేద్యం:

ఈ శ్లోకమును 1000 సార్లు ప్రతి రోజు 12 రోజులు జపం చేసి పాయసం, అన్నం అమ్మకు నివేదిస్తే, జనన మరణాల నుండి తప్పించబడతారు అని చెప్పబడింది.

SLOKA -8

Avoiding Birth and Death

Sudha-sindhor madhye sura-vitapi-vati parivrte Mani-dweepe nipo'pavana-vathi chintamani-grhe; Shivaakare manche Parama-Shiva-paryanka-nilayam Bhajanti tvam dhanyah katichana chid-ananda-laharim.

In the middle of the sea of nectar, in the isle of precious gems,which is surrounded by wish giving kalpataru trees, in the garden kadamba trees, in the house of the gem of thought, on the all holy seat of the lap of the great god Shiva, sits she who is like a tide In the sea of happiness of ultimate truth, and is worshipped by only by feselect holy men.

Chanting procedure and Nivedyam (offerings to the Lord) :

If one chants this verse 1000 times every day for 12 days, and offers Payasam and rice to the Lord as prasadham, it is said to be believed that one can avoid birth and death.