Maha Mrityunjaya Mantra ---Happy Sri Shivarathri

Subject : Maha Mrityunjaya Mantra ---Happy Sri Shivarathri

Maha Mrityunjaya Mantra
The Maha Mrityunjay is a mantra that is said to rejuvenate, bestow health, wealth, a long life, peace, propsperity and contentment. The Mantra is a centuries old technique of connecting one to pure consciousness and bliss.The prayer is addressed to LORD SHIVA. By chanting this Mantra, Divine vibrations are generated which ward off all the negative and evil forces and create a powerful protective shield. And it is said to protect the one who chants against accidents and misfortunes of every kind. It is a vibration that pulsates through every cell, every molecule of our body and tears away the veil of ignorance. It ignites a fire within us that consumes all our negativity and purifies our entire system. It is also said to have a powerful healing of diseases declared uncurable even by the doctors. It is a Mantra to conquer death and connects us to our own inner divinity.Known as the Moksha Mantra of Lord Shiva, Maha Mrityunjay evokes the Shiva within and removes the fear of death, liberating one from the cycle of death and rebirth.
Maha Mrityunjay Mantra



Om Tryamlakam YajamaheSugandhim Pusti - vardhanam /Urva - rukamiva BandhananMrtyor - muksheeya Ma - amritat //
Meaning :
Om. We worship The Three-Eyed Lord Shiva who is naturally fragrant, immensely merciful & and who is the Protector of the devotees. Worshipping him may we be liberated from death for the sake of immortality just as the ripe cucumber easily separtes itself from the binding stalk i.e.By your Grace, Let me be in the state of salvation (Moksha) and be saved from the clutches of fearful death.
The Maha Mrityunjaya Mantra is very much a protector from accidents, mishaps and daily calamities in the modern busy life.

Shiva Prarthana :


Om Namastestu BhagavanVisvesaraya MahadevayaTrayambakaya TripurantakayaTrikagni - KalayaKalagni - Rudraya Nil - Kanthaya MrityunjayaSarvesvaraya SadadhivayaSriman Mahadevaya Namah.
Meaning :
Om. I bow down to Lord Shiva, who is the creator and protector of the universe, who is the greatest among gods, who has three eyes, who is the annihilator of all the three worlds, one whose throat is blue, who is the conqueror of death, who is the Lord of all, who is propitious who is possessed of all marks of greatness and who is the greatest among Gods. To him my prostrations.
Explanation :
The mantra is a prayer to Lord Shiva who is addressed as Sankara and Trayambaka. Sankara is sana (blessings) and Kara (the Giver). Trayambaka is the three eyed one (where the third eye signifies the giver of knowledge, which destroys ignorance and releases us from the cycle of death and rebirth).
Namaskar Mantra :


Om Namah Sambhavaya ChaMayaobhavaya ChaNamah Shankaraya ChaMayaskaraya ChaNamah Shivaya ChaShivtaraya Cha
Meanging :
O Almighty God. Thou art the supreme source of all worldly and divine pleasures. Thou art the impeller of our physical and spiritual advancement. O supreme Father ! We pay our humble obeisance to Thee.
Shiva Dhun :


Shivo Bhokta, Shiva BhojyaShivo Karta, Shivah KarmaShivah Karanatmakah
Meaning :
Shiva is the experiencer and the highest object of experience. Shiva is the goal of Sadhana. There is nothing apart from Shiva. There is nothing other than Shiva.Whatever there is, is Shiva. There is nothing, which is not Shiva. There is no place, which is not Shiva. There is no time, which is not Shiva. To be aware of this is to be aware of Shiva.
When to chant :
Chanting the Maha Mrityunjay Mantra with sincerity, faith and devotion in Bramha Muhurata is very beneficial. But one can also chant it anytime in a pure environment with great benefit and discover the happiness that's already within.
wish Happy
SRI MAHA SHIVARATHRI
god bless to all.

with best regards,
Girish Kalyankar
Ganesh Cholappa
+65 8322 1307
+65 9061 3564

SIDDHARAMESHWAR MAHARAJ

Shri Sadguru

(1888-1936)

Shri Samartha Siddharameshwar Maharaj, a contemporary of Sri Ramana Maharshi, is one of the greatest unknown saints of the age. He was born in the month of August 1888 A.D. in a small village called "Pathri" in the district Sholapur of India.

On the sixth day of his birth, his grandmother had a dream in which great Saint Siddheshwar appeared before her and told her that the boy who is born, is his incarnation and asked her to name him Siddheshwar. He also said that one day the boy will become a great Saint. And hence his name was kept Siddharamappa. Later on he was known as "Siddharameshwar Maharaj."

Even in his childhood he was very much sharp, active and had the capacity to imbibe things very quickly. He did not study much at the school level but he was very intelligent, clever and smart in all his behaviour. He was always very straight forward and spoke with a thoughtful idea. He retorted his answers to every question with full meaning. At the age of 16, even though he was premature to work, he took up a job of an accountant in a Marwadi firm at Bijapur. He did his work with earnestness and settled down in Bijapur. Here he met his Master Shri Bhausaheb Maharaj, who has built a monastery in the small village called Inchgiri in Karnataka State of India which started in the year 1885.

Shri Bhausaheb Maharaj, understanding the mental capacity and lifestyle of the people then, started teaching "Meditation" to his disciples at this monastery. The main aim or goal of teaching meditation was to attain Final Reality. The meditation method he used was known as Pipilika Marg or the ant's way, a slow process of attaining Final Reality.

Shri Siddharameshwar Maharaj, after passing away of his Master Bhausaheb Maharaj in the year 1914, was meditating on the teachings of his Master. In 1918, he renounced the world and joined his four brother disciples to popularize his Master's teachings. In the year 1920, when he was on tour popularizing his Master's teachings, he got the idea that one should go beyond meditation because meditation is an initial stage to attain Final Reality. Brother disciples disagreed with Shri Siddharameshwar Maharaj, saying that their Master Shri Bhausaheb Maharaj has not told them so. He agreed with them, but reiterated, "Okay! Can one not go beyond that?"

He decided to set out on that arduous path on his own, left his brother disciples, and returned to his home in Bijapur. He started his meditation in Bijapur on the raised platform like a minaret (upli buruj) sitting over an old gun and he meditated for nine months without a break. Since his Master had taught him only meditation, there was no alternative for him to find out the way to attain the Final Reality, that is, Enlightenment, without meditation. He made the ceaseless efforts to achieve this Final Reality. He said "I will attain the Final Reality even at the cost of my life." By the grace of Master Bhausaheb Maharaj he attained the goal of Final Reality.

His efforts were finally rewarded as total and Full Realization blessed him. He then explained that one can achieve the Final Reality via Vihangam Marg (the birds' way), that is, by realizing through thought processes that Ignorance has come by hearing it over and over for generations. Only by practising and hearing otherwise, the truth, from the teachings of the Master(s) and thinking over it, just like the bird flies from one tree to another, one can attain Final Reality very fast. This is the shortest way to achieve the Final Reality.

In conjunction he taught that the path to Final Reality is reached by slipping easily through the gate of Laya, which is a clear sign of one's progress --- the danger being in mistaking it for the final goal of spiritual practice --- thus being deceived. Ignorance and thoughts are hand maidens. If the thoughts are absorbed in reality, one can go on to ultimate reality. See Stages of Mindfulness and Aborsption. He then started preaching his disciples to attain Final Reality via Vihangam Marg (the bird's way). First he gave the Knowledge of Final Reality to his disciples and then asked them to renounce and then told them to renounce even the act of renunciation. Finally he gave the knowledge of Vignana -- the Thoughtless Reality.

He preached in a very simple, lucid and sane language, by giving examples from daily life. He was of the opinion that Parmarth -- understanding of Final Reality should be taught in a very simple language without using high sounding or bombastic words, to make the people understand the Ultimate Reality. This he did from year 1925 to 1936. It was sometime during the first half of those mid-late 1920s a nearly disguised young American traveler on a spiritual quest toward Enlightenment, that gained fame anonymously some years later in a novel by the famous British playwright W. Somerset Maugham titled The Razor's Edge, visited Siddharemeshwar, one of the first Americans to do so. It has been written that from his stay in India he gained peace of mind. (see)

The Maharaj passed away on 9th November, 1936, in Bombay, giving full understanding of the Final Reality to his disciples, especially so to two of the most accomplished followers Sri Nisargadatta Maharaj and Sri Ranjit Maharaj.

---

Siddharameshwar Maharaj's book "Master Key to Final Realisation" explains only one of the ways to attain Final Reality. That is, the knowledge that you are apart from the four bodies and that there remains the Ego of knowledge which should be dissolved in Final Reality that is called "Laya" (Absorbtion).

Shri Dattatray Dharmayya Poredi has expanded one of the lectures of Sri Siddharameshwar Maharaj known as "Master Key of Self Realisation." ("Atmagyanachi Gurukilly"). He was one of the able disciples of Shri Siddharameshwar Maharaj living in Solapur (a city in the state of Maharashtra in India) and has also written many poems on Vignana (Final Reality) taught by Shri Sadguru Siddharameshwar Maharaj.

The "Master Key to Self-Realisation", which is written in Marathi, has been translated into English by Dr. Mrs. Damayanti Dungaji.

Shri Siddharameshwar Maharaj preached step by step in a very simple language how to attain Final Reality during the years 1925 to 1936. These teachings of his have been published in Marathi as "Amrut Laya." These Lectures also will be translated in English and will be published for the benefit of those who do not understand Marathi.

---

ADDENDUM:

The "nearly disguised anonymous American traveler" W. Somerset Maugham wrote about in The Razor's Edge was called Larry Darrell in the novel and based on the life of an actual person. He had been a pilot in World War I. Of Darrell Maugham writes him as saying:

"I loved flying. I couldn't describe the feeling it gave me, I only knew I felt proud and happy. In the air I felt that I was part of something very great and beautiful. I didn't know what it was all about, I only knew that I wasn't alone any more, but that I belonged. I felt that I was at home with the infinitude."

Although Maugham doesn't mention it in his novel, Darrell, either before or after his stay at the ashrama of Sri Ramana, traveled to Bijapur to meet with Siddharameshwar Maharaj and learned of Vihangam Marg, the bird's way, the holy man relating to Darrell "that only by hearing and practising from the teachings of the Master and thinking over it, just like the bird flies from one tree to another, can one attain Awakening very fast." Although on the surface it appears to be a very tenuous thread that ties together being "at home with the infinitude" and "the birds' way" in a person's effort toward Enlightenment, for Darrell, the deeper meaning between the two concepts was not totally lost.

Like the meeting with Siddharameshwar Maharaj, "the birds' way" is NOT incorporated into the novel leading to Darrell's experience of the Final Reality, but it DOES play an interesting role later on as Darrell's life unfolds POST-NOVEL and the interaction that occurs between himself and the Awakening experience of another. (see)

TRANSMISSION OF SPIRITUAL POWER:

Siddharameshwar Maharaj's efforts were finally rewarded with full and total Realization. He then explained that one can achieve the Final Reality via Vihangam Marg (the birds' way), that is, by realizing through thought processes that Ignorance has come by hearing it over and over for generations. Only by practising and hearing otherwise, the truth from the teachings of the Master(s) and thinking over it, just like the bird flies from one tree to another, one can attain Final Reality very fast.

The Birds' Way

(please click)

According to Vignana (Final Reality) there are three ways of Transmission of Spiritual Power and they can be explained through example. Of the three, Vihangam Marg is the shortest (fastest) way to achieve the Final Reality:

Suppose there is a sweet and ripe fruit at the top of a tree. To enjoy the taste of the fruit,

1. PIPILIKA MARG: An ant slowly comes to the trunk of a tree, slowly marches forward to the branch and enjoys the taste of the fruit. The way is known as Pipilika Marg (Ant-path).
2. MARKAT MARG: Jumping from one tree to another a monkey comes from a distance to the branch of the tree and directly starts tasting the fruit. This way is known as Markat Marg (Monkey-Path).
3. VIHANGAM MARG: A bird flying in the sky, directly pecks at the fruit with its beak and starts eating. This is known as Vihangam Marg (the Birds’-Path, the Birds' Sky-way).
4. NOTE: There is a Marge seldom mentioned as such, but considered the Fourth Way as well.
   

Although Siddharameshwar Maharaj realized the Self through the long and difficult way called Pipilika Marg, the "way of the ant," he taught and advocated "the birds' way," Vihangam Marg. This is the way of Understanding, the direct way of Self-Realization. It was also the teaching of one of his most ardent followers, Sri Ranjit Maharaj (1913-2000).

The fast approach provides the quickest means to experience awareness beyond that normally associated with the ego. Its drawback, is the potential fragility of the ego to withstand such rapid and deep-reaching change--the very thing gradual paths strive to guard against. See DEATH OF THE EGO: The Buddhist View.

An analogous situation holds for the Exoteric and Esoteric schools. Exoteric traditions are more solid and balanced since they mostly work with the perceptions and energies of the physical plane. So, even though it is not uncommon to experience supernormal perceptual states (siddhis) advancing through various Jhana stages, levels of Zen, or Vipassana Meditation, the emphasis of such schools is to continue grounding back to this earth --- to the sights, sounds, tastes and thoughts that comprise ordinary experience. The drawback is that the primal energies that underpin the physical world are only indirectly addressed.

Esoteric traditions, on the other hand, determine to apply themselves directly to the forces that underlie ordinary existence. They reach for the essential nature of the experience of living which manifests as subtle energy and consciousness. The drawback is that similar to reaching too far, too fast, into the psyche as for the fast traditions, esoteric work can reach too far, too fast into subtler fields of energy. This can manifest variously as, for instance, energetic imbalances of the body and mind, and uncontrolled effects on the environment and other beings. (1). See also: Hun-tun.

NOTE: Traditionally, the approach to spirituality can be either Exoteric or Esoteric.

Exoteric refers to outer, more tangible aspects--things that we can see, touch, hear, smell, taste, and do. Examples would be praying, engaging in charitable and volunteer work, singing devotional songs, and attending lessons by a spiritual teacher.

Some forms of meditation such as Vipassana and Zen are said to be exoteric as well. For instance, Vipassana aims to keep the mind from wandering about by grounding it in actual experience. The mind is anchored more in the process than the content of direct sensory experience. So one would be just as aware of the sense of hearing as to what one is hearing. Likewise, Zen emphasizes experience in the current moment and takes ordinary everyday activity for its meditational object. However, in the end, Esoteric/Exoteric connotations are dualistic and traditionally not within the realm or scope of Zen.

SEE BUDDHISM COMPARISON:
SPIRITUAL ATTAINMENT AND VERBAL
EXPRESSION TO THAT REALITY

For those who may be so interested there is a fourth way for the Transmission of Spiritual Power NOT usually mentioned called APARKA MARG (sannyasa-vidvat). Again, suppose there is a sweet and ripe fruit at the top of a tree. To enjoy the taste of the fruit:

the ripe fruit falls to the ground just at the exact time as an unsuspecting hungry-being is there. Aparka Marg is the way Realization falls upon the Self. The Bhagavan Maharshi Sri Ramana would be a prime example as possibly would be the rare born mystic Shunyata and the Sixth Patriarch of Zen Hui-neng who, as a young boy collecting firewood, experienced Awakening basically out of nowhere. Modern day examples would be Suzanne Segal. See When Infinities Collide as well as the instant transformation into the Absolute as found in:

SRI RAMANA MAHARSHI: THE LAST AMERICAN DARSHAN
RECOUNTING A YOUNG BOY'S NEARLY INSTANT TRANSFORMATION INTO THE ABSOLUTE DURING HIS ONLY DARSHAN WITH THE MAHARSHI

Fundamentally, our experience as experienced is not different from the Zen master's. Where
we differ is that we place a fog, a particular kind of conceptual overlay onto that experience
and then make an emotional investment in that overlay, taking it to be "real" in and of itself.

(PLEASE CLICK)

AWAKENED TEACHERS FORUM

ZEN ENLIGHTENMENT IN A NUTSHELL

FOR MORE ON W. SOMERSET MAUGHAM SEE:

WILLIAM SOMERSET MAUGHAM

W. SOMERSET MAUGHAM

MAUGHAM

AWAKENING
EXPERIENCE IN THE

MODERN ERA

THE

RAZOR'S EDGE
RING

THIS SITE LISTED ON
THE GATE KEEPER'S
LIST OF SPIRITUAL TEACHERS

IGNORANCE

Ignorance as meant here is used in a special sense. It does not mean ignorance as it is used in the everyday sense, but it means specifically ignorance of the samething that came to be known in Buddhism as the Four Noble Truths and the delusion which prevents us from seeing the real nature of impermanence and Dukkha. Last of of The Three Poisons.

The human mind is naturally beclouded by delusion or ignorance (Avijja), which prevents it from seeing the true nature of things as they are. Its ally, which always works in association with ignorance, is craving (Tanha), the real root cause of suffering. These two latent impure forces in their original nature arise simply from our negligence or heedlessness, from lack of mindfulness in the impact between the eye and visible objects, ear and sounds, nose and odour, tongue and taste, body and touch, mind and mental objects. Tanha, in Buddhism, is considered as being one of the Three Daughters of Mara as well.

VIGNANA:

Suppose we collect water from the ocean and bring it home. The ocean water will have a salt taste to it. When the same ocean water is converted by the sun's rays into vapor and then comes down as rain from the clouds, there is an amount of "sweetness" which is associated with the same water. The knowledge which we get by reading or listening to Sutras and Sastras compares with the water collected directly from the ocean. Vignana is comparable to the ocean water when it is converted into rain from the clouds -- that is, sweeter than the ocean water it originally came from. Vignana is the difference between the knowledge we get from just reading or listening to Sutras and Sastras and the knowledge that we get from actual experience.

FROM: the Discourse of Sathya Sai Baba during the Summer Course in Spirituality and Indian Culture
held for College Students at Brindavan, Whitefield, Bangalore District in May/June 1974
Published by Sri Sathya Sai Books and Publications Trust

(1) TIBETAN BUDDHISM

Bhajans

ABA MAIN KAHAN (Hindi Bhajan, sung acapello: "Now where can I take refuge, leaving your feet? O my Beloved, I have become Yours, giving up all distinction between You and me.")
AISA JNANA (Hindi Bhajan: "This is my knowledge...the whole world has arisen from Consciousness and it is not distinct from Consciousness.")
BHAGYA BADE (Hindi Bhajan: Brahmananda says, "How great is my fortune that I found my Satguru!)
BHAJA GOVINDAM (Shankaracharya teaches about the nature of life and death in the powerful text -- includes Sanskrit and English translation)
EK MASTANA YOGI ("A blissful yogi has come!" A beautiful tribute to Baba Muktananda, composed by Hari Om Sharan, and sung by Hari Om Sharon Janis ;) CLICK HERE to read the translation.
GURU CHARANA KAMALA (Hindi Bhajan by Brahmananda: "The ocean of worldliness is so deep and unfathomable. I couldn't reach the other shore and I was drowning. Then I received Guru's grace, and in a moment I was saved.")
HANUMAN CHALISA (Sanskrit Prayer by Tulsidas to the God Hanuman, which inspires courage and strength)
HARI NARAYANA (Group chanting about the joys of Lord Rama)
HARI NARAYANA (2nd version) (Group chanting about Lord Rama)
HE NANDA NANDA GOPALA (Group chanting about the joys of Lord Krishna)
JAGADO DHARANI MATA DURGA (Group chanting asking the Goddess Durga to awaken within us)
JAI JAI RAM, KRISHNA HARI (Group chanting of these names of God)
JAYA JAYA SHIVA SHAMBHO (Group chanting to Shiva)
JO BHAJE HARI KO SADA (Another great Hindi bhajan by Brahmananda: "Only if you remember God and chant His Name all the time, will you attain the Supreme. ")
JOGI MATA JA (Hindi Bhajan: Mirabai says, "O Yogi, don't leave, don't leave! Strange and sublime is the path of love and devotion. Reveal its intricasies to me before you leave.")
KALI DURGE NAMO NAMAH (Group chanting to the Goddess Durga)
KRISHNA GOVINDA (Group chanting about the delights of Lord Krishna)
KUNDALINI STAVAH (Kundalini Stavaha is a hymn to the great Universal Energy of Powerful Creation and Transformation - with interspersed Sanskrit and English translation)
MERE BABA (Hindi Bhajan about Swami Muktananda, "This is my Baba's message - Bow to your self, worship your self, your God dwells within you as you.")
MOHANA RE MADHAVA (Marathi abhanga by Tukadyadas: "O Mohana! Please come and meet me. O my beloved, please come!")
MORE MANA RAMAHI (Hindi Bhajan by Mirabai, sung in both Hindi and English, "The Name of the Lord resounds in my heart day in and day out.") This translation is by Ajit Bond.
NAHI KELI TUJHI SEVA (Hindi Bhajan by Janabai: "Lord, out of compassion for your devotee, you have borne all the suffering that came to me in the world, all the troubles that people have piled upon me. You have stayed with me day and night. But I have not served you at all, so I am full of pain.")
SABA KE LIYE (A bhajan by Tukadyadas, "In our temple, everyone is welcome!")
SARASWATI STOTRAM (A Sanskrit hymn to honor and invoke Saraswati, the goddess of wisdom, the arts, and eloquent speech.)
SHREE KRISHNA, GOVINDA, HARE MURARE (Group chanting about Krishna)
TE NAMA SOPE (A Marathi abhanga by the sage Jnaneshwar Maharaj about the glory of repeating the name of God)

the way of the bird

the way of the bird
A Free Bird(for Heike)

I am a free bird. I have no duties to perform or obligations to fulfill.
Name and form do not belong to me. I have forgotten the limitations imposed by knowledge.
The eyes see, the ears hear, but there is no one who is looking, no one who is listening.
The body and the brain are alive and alert, but there is no mind, no thinker.
Thoughts come and go, but they never disturb the peace that is always present.
Like an actor on the stage, I perform whatever actions are required of me. Still I know that it is all a play.
Who can say what life is? The body breathing, the senses responding—what could be more miraculous than this?
In this liberation, there has never been any bondage. I understand that there is nothing to understand.
In this completeness, there has never been any incompleteness. I know that I am the One.
There are no words to express what I am. Thought cannot encompass it.
Reality cannot be broken into parts. Therefore, notions of this and that, I and you, are illusion.
This world appearance is like a ripple on the surface of the ocean. I feel the depth of that ocean, but I cannot describe it.
The world of forms appears, but has no substance. I see no separation anywhere.
I do not know myself or experience myself as a separate person. I do not know or experience others as separate persons.
I am friendly with everyone, because I do not feel that others are different from me.
I invite everyone into my own happiness. There is only Oneness there, so how can you call it love?
I do not want anything, nor do I not want anything. All seems good to me as it is.
My true nature is silence. I sit quietly in my Self.
Those who need me will find me. I know that I will also receive whatever I need.
I have no thoughts about the future. I know that there is never any moment other than this one.
This life around me is my Self. I meditate on that Self with devotion.
The flame of life is always lit. I am the devotee and the object of devotion as well.
I am both full and empty, foolish and wise, asleep and awake. I do not understand myself!
I cannot locate myself anywhere in space. I cannot experience myself at any point in time.
I do not exist in any shape or form, and yet I am. My being is a mystery to me!
I perceive beauty, but it is not projected by me, nor does it come to me from outside.
Beauty and goodness are in the nature of existence itself. That is the conclusion I come to.
This human form has its weaknesses and strengths, but I know that I am not that. Therefore I am not constrained by the body.
I do not conceive of myself as being like this or like that. Therefore I am not constrained by thought.
I never experience a state in which I am not aware. Therefore I am not constrained by ignorance.
I know that one day this body will fall away and all knowledge of the world will end. Therefore I am not constrained by knowledge.
Like a flag flying in the wind that shows that the wind is there, this world reveals my existence, but I remain unknown.
Is there anything I need to satisfy me? No, I am content with my Self.
"I" am not enlightened, awakened, or Self-realized. There is no one to whom those words can be applied.
May all those who seek the Self come to this understanding—that there is no path that leads to the one who is seeking.
May all those who practice spiritual disciplines come to this understanding—that there is nothing you can do to become what you already are.
May all seekers everywhere come to the end of their seeking and live freely in peace and happiness.
I am a free bird. I have no duties to perform or obligations to fulfill.

the way of the bird

the way of the bird

Bhajans

This page is an offering to those who wish to have access to the bhajans, or devotional songs to the guru, as sung in the tradition of Shri Ranjit Maharaj and Shri Nisargadatta Maharaj, and their guru before them, Shri Siddharameshwar Maharaj, as well as his guru before him, Shri Bhauseheb Maharaj.

The singing of bhajans or devotional songs is a very ancient tradition in India. The bhajans that are presented here come from several sources. For the most part, these bhajans come from the writings of Saint Tukaram, Saint Ramdas, or some of their devotees. Several verses were added later by devotees of Shri Siddharameshwar Maharaj.

Devotional Advaita?
Many people wonder about the significance of bhajans and the role that they play in a teaching that is rooted in Advaita Vedanta. Ranjit Maharaj used to say that the bhajans played two important roles for the devotee. He would say that the teaching of this lineage is contained in the bhajans, and that consistently singing the bhajans helped the devotee by keeping his or her mind focused on the teaching contained therein. He constantly urged his disciples to understand the meaning of the words contained within the bhajans, which was the same as his own teaching. As for the second role that the bhajans play, he would say that once one had understood the teaching of the sadguru, the bhajans should be sung as a means of worshipping him who has given that most precious understanding. He would say "sing the bhajans without understanding, or sing them with understanding, but the best is to sing them with understanding." Maharaj would say that devotion naturally follows Self-knowledge, and for the one who did not worship their Master after Self-knowledge had been gained, the pride of ego remained intact.

Times for singing bhajans
Maharaj never laid down any hard and fast rules of conduct for anyone. He did say however "Sing the Bhajans!" Many people with backgrounds in Advaita would come to him with a reluctance for doing any kind of devotional practice. Some would even argue with him about the particulars of how to worship. He would invariably say, "worship in your own way, I don't say no, just do the worship." When asked about times, He would generally say that when doing bhajans with others, do them at a time that is convenient for all, and when doing the bhajans by oneself, there is no set time that they have to be done. Typically, in Mumbai, bhajans are done at Maharaj's apartment twice a day, once around mid-day, for Morning Bhajans, and in the early evening, for the Afternoon and Night Bhajans, which are usually done together. Devotees are usually on their own to do Kakad Arati whenever they deem appropriate.

As a general guideline for those who wish to do bhajans on their own, Kakad Arati is done sometime shortly after one wakes up in the morning. Morning Bhajans are usually done sometime between mid-morning and mid-afternoon. Afternoon and Night Bhajans are most commonly done together sometime in the evening. Bhajans are traditionally done in front of a photo or photos of the Master or Masters of the lineage.

Note: It is not necessary always to sing the complete version of all the bhajans to benefit from them. If one has a busy schedule, there are ways to shorten them, such as omitting repeats, singing them quickly, or just singing afternoon bhajans in the evening and not the night bhajans. The main point is to use the routine of singing bhajans to keep the mind focused on what is truly important.

A few words about Arati, Prasad, and Puja
India is a land full of customs and rituals. The act of performing arati, the offering of prasad, and the performing of puja are customs that are performed daily in Maharaj's apartment in Mumbai, and also during special gatherings of the devotees of Shri Ranjit Maharaj and Shri Nisargadatta Maharaj which are called saptahs. Arati is done at the end of the bhajans each time that they are done. So arati is done at the conclusion of Kakad Arati Bhajans, Morning Bhajans, and Afternoon-Night Bhajans.

Arati literally means the waving of light. The main significance of this is that the one who is waving the light is only the light of Consciousness waving the light, which is only Consciousness, to the light of Consciousness who is the one being worshipped. It is nicely described in the translation of Kakad Arati where it is said, "I came to do arati, and I lit myself".

Prasad is a small offering of some special food or sweet that is traditionally placed in front of an image of the Master. This is symbolic of offering everything to the Master, and the recognition that everything is truly His, and nothing is "mine". As for puja, Maharaj never specifically told western devotees that they should do regular puja, however many of them do. Puja is basically the act of worshipping, which is done in a prescribed manner. The first section of Morning Bhajans explains the significance of the various aspects of puja. Anyone wishing to become more familiar with the actual ritual of puja would be advised to visit Maharaj's apartment on Dubhash Lane in Mumbai to learn about it first hand.

It is worth mentioning that most devotees do practice the act of offering flowers as a means of decorating the table or place where they keep a photo of Maharaj. These flower offerings are not required, but as can also be said for doing the bhajans themselves, the significance of this activity can only be understood when one partakes in it.

Recordings of principal bhajans (mp3 format)
These recordings are being made available for those who wish to use them as an aid in learning to sing the bhajans for themselves. Right-click the link and then click Save Target As to download the mp3 file.

Kakad Arati with Ranjit Maharaj in Hawaii, 1998 (24min, 44sec - Chidanandaroopa included)

Morning Bhajans with Sri Ranjit Maharaj in Hawaii, 1998 (16min, 26sec)

Afternoon and Night Bhajans recorded in Maharaj's Apartment Mumbai, 2000 (37min, 45sec, includes Ranjit Maharaj arati and Shri Siddharameshwar Maharaj arati)

Recordings of other songs (mp3 format)
These songs are sung after the arati and are are comprised of: Shej Arati, Karuna Ashtak, Palana, singing of Jai Guru while waiving of light, Abhay Daan, and Sadgurustavan. The words for some of these songs are contained in the bhajan book "Pathway to Understanding."

After Arati chants, not including Sadgurustavan (11min, 24sec)

Bhajan words with English translation (htm format)
Click on the links below to view the text of the Bhajans as well as the translations in English. This text is from the book "Pathway to Understanding." You can order the "Pathway to Understanding," book here.

Kakad arati

Morning bhajans

Afternoon Bhajans

Night Bhajans

Dedication	Masters	Glossary	Commentaries	Letters	A Free Bird	Contact
Español	Books