Saturday 17^th December 2022 (Morning: EN)

SECTION I: The Exposition of the Truth

3. I ever worship the lotus feet of my Master by whose grace I learnt that my very self is the all-embracing Reality (Brahman) and the mosaic of the Universe but a phenomenon in me, and who remained as the Self, like the ether in a wall

[…]

8. The Sages say that there are four prerequisites for realization of the Truth:

(1) viveka – discrimination between the temporary (therefore unreal phenomena) and the permanent (therefore the Reality, i.e., the noumenal); (2) indifference to the enjoyment of pleasures here or hereafter; (3) the group of six qualities; and (4) the longing for Liberation.

9. & 10. The six qualities are sama, dama, uparati, titiksha, samadhana and shraddha. Of these: sama is control of mind; dama is control of the senses; uparati is cessation of activities (relating to caste, creed, family, etc.); titiksha is control of passions, and includes endurance; samadhana is, according to the Sages, the settling down of the mind to reflect on the Truth, as revealed by the scriptures and the Sages; shraddha denotes faith in the Master and the scriptures. Such are the meanings of the six terms of this category.

11. No one can achieve anything in the world without being properly equipped for the task. For the same reason, only those who are equipped with these four categories of prerequisites can gain illumination. A novice cannot get it so readily. If so gained, it follows that the person has been successively purified in countless incarnations in the past.

12. He alone is fit for Knowledge, who, suffering from the three kinds of troubles rising from the self, the elements, and Providence (from hunger, thirst and so forth; from heat, cold, rain, disease, and the like; from robbers, wild animals, etc.) squirmed like a worm scorched by heat and panted for a dip in the nectar of wisdom so as to put an end to the series of rebirths.

13. As the desire for Liberation grew, he became unconcerned about his wife, children and property, ran away from them like an antelope which had extricated itself from the noose of a hunter, and sought a holy Master and respected him with all his heart.

14. After eagerly saluting his Master, he stood up and sobbed out his heart, saying, “O Lord! I have suffered long the torture of worldly life, which is after all so false! Gracious Master, save me by tearing off the cords which bind me to the five sheaths, so that my heart may be at peace!”

15. The Master lovingly considered him, like a tortoise its eggs; looked at him, like a fish its eggs; and passed his hands over him, like a bird its wings over its eggs, and said, “There is a means to put an end to your rebirths. I will tell you, and if you act upon it your rebirths will cease.”

16. At the very sound of the words “your rebirths will cease,” his frame thrilling, his heart rejoicing as if refreshed after a bath in a spacious tank, tears of joy flowing, like love welling forth, he held the holy feet of the Master and prayed further:

17. Even if I, your servant, am unable to carry out your instructions, you can set me right by your grace. You said just now, “There is a means to put an end to your rebirths!” I pray, kindly tell it to me and save me.

18. Finding him self-subdued, the Master looks at the soul of the disciple and begins to instruct him, so that the soul may regain its true nature, as a wasp places a well-chosen caterpillar in its cell of earth, and then buzzes before it.

19 & 20. Master: Son, he who has forgotten his true nature is alternately born and dies, turning round and round in the unceasing wheel of time, like a feather caught up in a whirlwind, until he realizes the true nature of the Self. If he comes to see the individual self and its substratum, the Overself, then he becomes the substratum, i.e., Brahman, and escapes rebirths. Should you know yourself, no harm will befall you. As you asked, I have told you this.

21. Disciple: Lord, can there be any in the world who are ignorant of the Self? How then are they all caught up in the cycle of births and deaths? Tell me the unerring Truth for I beseech you in full faith.

22 Master: Only he is Self-realized who knows what is the body and who is embodied.

Disciple: Who else is embodied but this gross thing?

On this, the Master smiled in pity, and spoke…

23. Master: You say that you cannot find the embodied being as different from the gross body. Then tell me who appeared as the subject in your dream; or who experienced the sleep in which even the pain of dream was absent; or again, what is this consciousness in the waking state?

24. Disciple: Every day experience proves that the experiencer in the waking state, or the experiencer of dreams when the waking consciousness is gone, or the experiencer of deep slumber, must be different from the gross body. Yet it is not realized. It just flashes in the mind, only to fade away at once. Please explain this.

25. Just as people pointing to a tree on the earth mark the third day crescent moon, and pointing to other stars locate Arundhati, so also the Master began pointing to the gross in order to make known the subtle cause.

26. Master: The Vedanta as a whole mentions as the cause of bondage and release, superimposition and its effacement, respectively. Bondage is caused by superimposition; release by its effacement. Now listen as regards the former.

27. Superimposition is seeing one thing in another: a snake, for instance, in a rope, a man in a post, water in a mirage, or a blue canopy in the empty sky.

28. Similarly, the five elements and their combinations seen in Brahman — which is free from name and form, one and the same without a second, self-conscious and perfect — are products of illusion.

[…]

 

 

Saturday 17^th December 2022 (Afternoon: FR)

45. I have said thus far what superimposition is. Only he is a jnani who knows beyond doubt that all that is seen is only ephemeral like a dream. Now, listen to the process of effacement of superimposition, the way to wonderful moksha (Liberation) which resembles the placid sky when all the clouds of winter clear away.

46. Just as one examines and finds out that this is not a snake but a rope, and this is not a thief but a thick post, so also one makes out beyond doubt, by the word of the Master and the light of the scriptures, that the body, the world and the elements are only Brahman, i.e., unchanging Consciousness. Know this to be the effacement of superimposition.

[…]

49. Master: Avarana (the veiling power) veils the inner vision of all embodied beings, except unexcelled Ishvara and Self-realized jnanis, in the shape of: “It is not; It does not shine forth,” in the same way as the dense darkness of a wintry night hides the sky, the earth and the directions from our view.

50. Outwardly, this veiling power altogether obstructs the distinguishing of Brahman who is Perfection, from His modifications as the world, and inwardly that of the Self which is Pure Consciousness, from Its modifications as the inner faculties, that is, the ego, the mind. It is therefore the sole cause of that chronic disease, the endless series of births and deaths.

[…]

58. Through this Maya, jivas experience seven stages of development as follows: ignorance, veiling, multiplicity, indirect knowledge, direct experience, freedom from misery, and supreme Bliss.

59 & 60. Of these, ignorance is to lose sight of the fact that the inner Self is no other than Brahman; veiling makes one say: “There is no Brahman. I do not see Him”; multiplicity springs up as, “I am a man. I am a jiva.”; indirect knowledge is to know the nature of the Self by the teachings of the Master; direct experience is to stay unshaken as the unitary Being after enquiry into the Self; freedom from misery is to end limitations and the sense of doership; and supreme Bliss is the final accomplishment, that is, release from bondage.

61. I shall now relate to you a story to illustrate this: Ten men forded a stream and, on reaching the other shore, each of them counted nine others and omitted to count himself. They were all perplexed because the tenth man was missing.

62 & 63. Ignorance is want of right understanding, which causes confusion. “The tenth man is missing, not to be found.” This thought is the veiling. Grief at the loss of the companion is vikshepa. To heed the words of a sympathetic passer-by who says: “The tenth man is among you,” is indirect knowledge. When the kindly man further makes one of them count the others and points to the teller as the tenth man, the discovery of oneself as the missing tenth man forms direct experience. The cessation of grief for the lost man is freedom from misery. The joy of indubitable ascertainment by oneself is supreme Bliss.

64. Disciple: Master pray show me my real Self so that I may know It as truly as the tenth man did in the anecdote.

Master: There is the mahavakya (great sentence from the Vedas): “That thou art”. The verb “art” in it establishes the identity of the pronouns “That” and “thou” in their ultimate meaning. I shall explain how it does so. Hear me.

65. Just as the ether, though single, is fourfold — as the wide expanse, the ether in the clouds, the ether in the pot, and the reflection in water — so Chit, which is single, is called the all pervading Brahman, Ishvara, the Self, and the jiva.

66. In the mahavakya referred to (verse 64) the word “That” stands for almighty Ishvara and “thou” stands for the jiva. But ultimately they mean respectively Brahman, who is free from Maya, and the inner Self who is free from limitations. They are now mutually bound up like butter in boiled milk. Just as the milk is churned and the butter separated, so also you should realize the Self and thus stand apart.

 

 

Sunday 18^th December 2022 (Morning: EN)

67. The way to get rid of the trappings (of the jiva) is to kill the present idea that “I am the body,” which is only a corpse after all, for it is a mere assemblage of the five elements. Nor can you be the breath which moves through the nostrils like the blasts of air blown by bellows. It is simply a function of rajoguna.

68. Can the Self be the intellect or the mind which stand to each other in the relation of agent and instrument? These two sheaths are only modes of sattvaguna. Let not the unedifying bliss of deep sleep be mistaken for the Self, for it is only a mode of tamoguna.

69. Know “thou,” as the Self, to be Sat, Chit, Ananda, the ever unchanging, single, eternal and all-pervading Witness, and rid yourself of the trap of the five sheaths which are of an opposite nature — false, insentient, painful, etc.

70. Disciple: When I dissociate myself from the five sheaths and look beyond, there remains only a blank. I see nothing more than that. Am I to take this blank for the supreme experience of the Self?

71. Master: “In the anecdote the tenth man, of deluded intellect, after counting only nine men and not recognizing himself as the tenth, was stupefied. Can such stupor be the tenth man? Good son, you are the seer of all (i.e., the ‘blank’ and the five sheaths).”

72. I speak the Truth: You are the unchanging Witness of the gross, subtle and (causal) ignorance, the waking, dream and sleep states, and the passage of time — past, present and future, which endlessly rise and fall, like waves in the Ocean of Bliss.

73. Do not ask: “By what light shall I see myself who am the all-seeing witness?” Can there be a light to illumine the self-luminous Light? The tenth man knows himself as such among the others. Is there an eleventh man in him?

74. To argue that another knowledge is necessary to make knowledge known, is foolish, and leads to interminable controversy. You are neither known nor unknown. Realize yourself as self-shining Knowledge.

75. Is it what makes the sweets sweet not the nature of sugar to be sweet? Realize yourself as the meaning of ‘I’, which makes known objects as ‘this’ and ‘that’ (or the seen and unseen) and Itself lies beyond them.

76. The Self, as described above, is the primary meaning of ‘thou’ in the mahavakya: ‘That thou art’. Brahman, which is never bound by limitations, is the primary meaning of ‘That’. Their secondary meanings are the transient jiva and Ishvara, respectively. Two separate entities can never be identical.

81. (…) In the words ‘That’ and ‘thou’, their literal meanings excluded, the Consciousness-Principle is taken as Brahman and as the Witness, whose unbroken identity is established by ‘art’ so that Brahman is the Self, and the Self is Brahman.

82. The ether reflected in water in a pot, and in the clouds, are both circumstantial and therefore unreal, whereas the space in the pot and the wide expanse are together one and the same. Similarly, all-pervading Brahman and the Witness in the individual being are together one and the same. You must experience it so that you may remain fixed in the realization: ‘I am that Reality’.

83. On hearing this, the disciple, loyal to the instructions of the Master, discarded the five sheaths and the blank, realized the Self as ‘I am Brahman’, went beyond that and remained as perfect Being.

84. At the glance of the Master who was Grace incarnate, the worthy disciple sank into the Ocean of Bliss and merged as the undivided Whole, as Pure Consciousness free from body, organs and all else, with mind made perfect so that he became the true Self, unaware while awake.

85. After the blessed disciple had remained in that state for a long time, his mind gently turned outward. Then he saw his glorious Master before him. His eyes were filled with tears of joy. He was full of love and fell at the feet of the Master. He rose up, came round the Master and with folded hands spoke to him:

86. Disciple: Lord, you are the Reality remaining as my inmost Self, ruling me during all my countless incarnations! Glory to you who have put on an external form in order to instruct me! I do not see how I can repay your Grace for having liberated me.

87. The Master beamed on him as he spoke, drew him near and said very lovingly: “To stay fixed in the Self, without the three kinds of obstacles obstructing your experience, is the highest return you can render me”.

88. Disciple: My Lord, can such Realization as has transcended the dual perception of ‘You’ and ‘I’, and found the Self to be entire and all-pervading, fail me at any time?

Master: The truth that ‘I am Brahman’, is realized from the scriptures or by the Grace of the Master, but it cannot be firm in the face of obstructions.

89. Ignorance, uncertainty and wrong knowledge are obstacles resulting from long-standing habits in the innumerable incarnations of the past which cause trouble, and then the fruits of Realization slip away. Therefore, root them out by hearing the Truth, reasoning and meditation.

90. Checked by incantations, fire will not scorch. Likewise, defective Realization will not put an end to bondage. Therefore, devote yourself to hearing the Truth, reasoning and meditation and root out ignorance, uncertainty and wrong knowledge.

91. Ignorance veils the Truth that the Self is Brahman and shows forth multiplicity instead; uncertainty is the confusion resulting from lack of firm faith in the words of the Master; the illusion that the evanescent world is a reality and that the body is the Self is wrong knowledge. So say the Sages.

92. Hearing the Truth is to revert the mind repeatedly to the teaching: ‘That thou art’. Reasoning is rational investigation of the meaning of the text, as already heard. Meditation is one-pointedness of mind. If every day you do these, you will surely gain Liberation.

93. The practice must be kept up so long as the sense of knower and knowledge persists. No effort is necessary thereafter. Remaining as pure, eternal Consciousness, untainted like the ether and thus liberated while alive, one will live forever as ‘That’, after being disembodied also.

 

 

Sunday 18^th December 2022 (Afternoon: FR)

[…]

95. The Brahmavids who by steadfast practice have gained clear realization of Brahman, continue to perform even the hard duties of their caste and stage in life, exactly as prescribed by the shastras for the benefit of others, without themselves swerving from their supreme state.

96. Should passions rise up they disappear instantly and cannot taint the mind of the Brahmavids who live in society detached like water on a lotus leaf. They look ignorant, not showing forth their knowledge, and remain mute owing to intensity of inward Bliss.

97. Prarabdha, i.e., karma which is now bearing fruit, differs according to the actions in past incarnations. Therefore, the present pursuits also differ among jnanis, who are all, however, liberated even here. They may perform holy tapas; or engage in trade and commerce; or rule a kingdom; or wander about as mendicants.

98. They would not think of the past or future; would partake of what comes unsolicited; would not wonder, even if the sun turned into the moon, or at any other marvel, whether the sky were to spread its shoots down like a banyan tree or a corpse were to be revived; nor would they distinguish good and bad, for they always remain as the unchanging Witness of all.

99. Among the other three classes, the vara and the varya remain settled in samadhi. The vara feels concern for the maintenance of the body; the varya is reminded of it by others; the varishta never becomes aware of the body, either by himself or through others.

100. Although there are distinguishing characteristics in the lives of the different Sages, who are themselves very rare in the world, yet there is absolutely no difference in the experience of Liberation. What can be the use of the hard won samadhi? The Brahmavid, who is outwardly active, seems sometimes to feel the misery of calamities, whereas the others remain in unbroken Bliss.

101. Now if the Brahmavids live like the ignorant, how are they free from the cycle of births, and how is their ignorance gone? The all-pervading ether remains untainted by anything; the other four elements are tainted by contact with objects. So it is with the Brahmavid and the ignorant.

102. The immemorial Vedas declare that single-minded devotion to a holy Sage is not only pleasing to Brahma, Vishnu and Shiva together, but also secures the rewards of all the Vedic rites, and finally Liberation from the cycle of births. Now listen how Liberation while alive persists after disembodiment also.

103. Manifold karma in store, gathered in many births, is altogether burnt away in the fire of jnana, like cotton in a huge conflagration. Further accumulating karma can never approach the jnani. The karma which has brought about the present incarnation is exhausted by experiencing its fruits.

[…]

105. The causal body of ignorance is reduced to ashes in the fire of rare jnana; the visible gross body becomes a corpse in due course; then like a drop of water on red-hot iron, the subtle body is dissolved in the Self which underlies these three bodies and remains entire all along.

106. As soon as the entity of a pot is broken up, the ether in the pot becomes indistinguishable from the all-pervading ether. So also when the limitation of the body is gone, the jivanmukta reverts to the natural eternal disembodied state of Liberation, free from beginning, middle or end and in or out.

107. Just as the ether, though all-pervading seems to be newly opened in a well which is newly dug, so Brahman, though ever-present, yet appears as if realized afresh by enquiry into the Self as taught by a Master or the scriptures. Therefore, O Son, be at peace. We are always the same limitless Being!

108. The whole universe is as unreal as water in a mirage, silver in mother-of-pearl, the city of Gandharvas in the air, the dreamland of dream, the blue of the sky, the serpent in a rope, the off-spring of a barren woman, the horn of a hare, or the thief in a thick post. O Son! Pure Consciousness is alone real. Do not therefore forget the Self at any moment. Thus ends the First Section of Kaivalya Navaneeta.

 

 

Monday 19^th December 2022 (Morning: EN)

SECTION II: Doubts Cleared Away

1. Master: Just as men dig a hole, gently plant a long post in it, fill in earth, and ram it in to fix it firmly, so too, I take to clearing away doubts, that your mind, which has realized the Self as being the supreme Consciousness, may remain unshaken.

2. The disciple, pure minded and Self-realized, clung to his Master from the time of wrong identification of the Self with the body, to the moment of unmoded, unembodied Liberation, like a young monkey clings to its mother.

3. Finding that the loving disciple keeps to him like his shadow, the Master asks him: “Are you able to stay unshaken as a mere witness? Have all your doubts disappeared? Or, does the sense of differentiation creep in at times? Tell me your condition.”

4. On this the disciple said: Master, dare the phantoms of differentiation, which can roam about only in the darkness of ignorance, in the wilderness of worldly life, appear to the inner vision in the broad daylight of wisdom after the sun of your teaching has risen over the summit of your Grace?

5. Even after the devil is exorcized, just as the person who was possessed is further protected by a talisman against any return of the trouble, so also, though my ignorance has already been dispelled by your teaching, yet, Master, I seek more from you that I may be firmly fixed in the Self.

6. You said, “Know it from the scriptures (that the Self is Brahman), non-dual Brahman cannot be reached by speech (study or discussion). It must be realized in the Heart. Self-shining Brahman cannot be reached by the miserable mind.” Please clear what seems to be the contraction of these two statements.

7. Master: As Brahman is neither an object of the senses, nor an object of inference, and as there is no second to It, It is beyond direct perception, inference or analogy. Also know that being free from attributes, It cannot be expressed by words.

8. The Vedas, which declare that Brahman lies beyond words, also signify It by the text (“That thou art”). If you ask which is right, know that both are right for the Vedas can never be untrue.

9. A girl says “not he”, “not he” of all others, and remains shy and silent when her lover is pointed out. In the same way, the Vedas clearly deny when is not Brahman, “not this”, “not this”, and indicate Brahman by silence.

[…]

36. Disciple: You speak of a jnani and Ishvara as the same. How can they be so?

Master: Yes. Ishvara and the jnani are the same because they are free from “I” and “mine”. The jnani is himself Ishvara, the totality of the jivas, and also the cosmos.

37. Disciple: Lord, if as you say he is all jivas when he is liberated, how can others remain bound? If the jivas are said to be diverse, he cannot be all.

38 & 39. Master: The Self, which shines forth as “I-I” in all, is perfect and impartite. But jivas are as diverse as the limitations formed by the ego. Look how the moon, who delights the world, is only one, whereas her reflected images are as many as there are ponds, pools, tanks, streams, cisterns and pitchers of water. When one of them is destroyed, the image is no longer reflected, but is reabsorbed in its source, namely the moon. It cannot be so with the other reflected images. In the same manner, the jiva whose limitations are destroyed is withdrawn into its source, the Self, but the other jivas are not.

40. Disciple: How can a jnani be the same as Ishvara, who is Brahma, Vishnu, and Shiva, the Lords of creation, preservation, and destruction of the universe? They can divine the thoughts of others, know the past, present and future, and are immanent in all. I do not find even a trace of these qualities in the jnani.

41. Master: The water in a tank, and a powerful light, help the whole village, whereas a pot of water and a table-lamp help only the family circle in a home. Ishvara and the jnani do not differ in their jnana. However, associated with the limitations of Maya, they are spoken of as superior and inferior.

[…]

 

 

Monday 19^th December 2022 (Afternoon: FR)

44. Disciple: O Shiva in the form of my Master, if these powers and Deliverance are together the fruits of tapas, then all the Sages should possess both, as the ancient Sages did. We have known that the ancient Sages had these siddhis and were also liberated at the same time. Why do not all jnanis possess such powers as well?

45. Master: Of the two types of tapas (ascetic practice), namely, tapas for the fulfillment of one’s desires, and dispassionate tapas, the former bestows the powers desired, and the latter wisdom. Each can yield its allotted fruits only. That is the law. The ancient Sages had evidently performed both kinds of tapas.

[…]

82. (…) Direct Knowledge (gained by experience) alone can be true. Do not be deceived by fanciful ideas.

83. Knowledge is the result of direct experience, whereas meditation is mere mental imagery of something heard. That which is heard from others will be wiped off the memory, but not that which is experienced. Therefore that which is experienced is alone real, but not those things that are meditated upon. Know that knowledge, but not karma, is the destroyer of ignorance at sight.

84. Do not doubt that unreal meditation can grant real final Deliverance. Hear me! During meditation the image meditated upon by hearsay is not real, but when it materializes and is seen face to face, it becomes real.

85. If you ask how unreal meditation leads to real and everlasting Deliverance: Each one is reborn in accordance with the last thought of his previous life. Persons are reborn in the forms they meditated upon. But should one meditate upon the Self in order to do away with any kind of rebirth, then one becomes the Self. This is sure and certain.

86. Disciple: If those who meditate on attributeless (i.e. transcendental) Brahman, become That, where is the need for enquiry or for knowledge?

Master: Meditation upon Brahman is based on hearsay; however, it becomes a fact of experience in due course. This experience is called the everlasting enquiry, Knowledge or jnana (which destroys ignorance), or Deliverance. This is the final conclusion.

[…]

94. Disciple: (a) Of what nature is Maya?  (b) Who are in its grip?  (c) How did it come into being?  (d) Why did it arise?  (e) Duality is inevitable if Maya is separate from Brahman.  (f) If not separate, Brahman Itself is false (like Maya).

95. Master: (a) Because its nature is not determinable, Maya is said to be inexpressible.  (b) They are in its grip who think: “This is mine.” “I am the body.” “The world is real”.  (c) No one can ascertain how this mysterious illusion came into being.  (d) As to why it arose, it is because of the person’s want of vichara (discerning enquiry).

[…]

101. Disciple: (…) how is Brahman to be meditated upon as the non-dual Reality, to gain deliverance?

102. Master: (…) If you stay as Sat-Chit-Ananda, free from other thought, Maya becomes extinct. No other method can be found in the whole range of the Vedas.

[…]

171. Disciple: By what means can I root out ignorance, the causal body?

Master: The shrutis can never mislead one. How can there be ignorance if you firmly fix their teaching in your mind: “I am the all-perfect Being in whom the worlds appear?”

172. Disciple: How can I remain thus when I engage in worldly transactions with wandering mind?

Master: There is nothing apart from Me. Whatever is seen, is of Me. I am He who is Consciousness, and which sees all this as fictitious as my dream.

173. If you always remain aware that “I” am perfect Consciousness, what does it matter how much you think, or what you do? All this is unreal like dream-visions after waking. I am all-Bliss!

 

Tuesday 20^th December 2022 (Morning: EN)

174-177. Disciple: I had in my countless past incarnations mistaken the body for the Self. High or low, seeing all as a mirage, I have by the grace of my Master realized the Self as “I” and been liberated. What meritorious work have I done? I cannot describe my good fortune. I am blessed by the Grace of my Master, Narayana of Nannilam. In my ecstasy I throw up my cloth in the air, and dance for joy. How noble have my parents been that they named me Tandava (dancer) as if they even then foresaw that I would be overpowered by the joy of having realized the Self and therefore dance in ecstasy! Before whom shall I pour forth this ecstatic Bliss of mine? It rises from within, surges up, fills the whole universe and floods unbounded! I bow to the lotus feet of the Almighty who was so gracious as to bring me into contact with the Master who could teach me the Truth according to the holy texts!

[…]

180. (…) having been convinced that the intended sense of the Vedas, which are beyond thought, is “I”, and that the body and such are but modes of sound (nada), one may become the seer of all and see everything in oneself.

181. Those who, without wavering, recognize the one Witness of blazing lustre — turiyatita, which is perfected in the meaning of those three most excellent words: “That thou art” — will unravel the knot of differences and overcoming every obstacle, will be themselves converted into the Self.

 

Kirtan evening

Assisi, 19th December 2022

 

1.

Laudate Omnes Gentes

Laudate Dominum

 

2.

Kailash Ki Shakti Shiva

Shankara Ki Jay Jay

Yamuna Ki Jay Jay

Ganga Ki Jay Jay

 

3.

Govinda Hari Bolo Gopala Bolo

Rādhe Ramana Hari Gopala Bolo

Ganga ki Jaya Jaya Yamuna ki Jaya Jaya

Govinda…

Buddha ki Jaya Jaya Mahavir ki Jaya Jaya

Govinda…

Allah ki Jaya Jaya Isvar ki Jaya Jaya

Govinda…

Bhagavan ki Jay Jay Adonai ki Jaya Jaya

Govinda…

Yesu ki Jaya Jaya Kṛṣṇa ki Jaya Jaya

Govinda…

 

4.

Om Mata Om Mata

Om Sri Mata Jagad Amba

 

5.

Hari Om Hari Om Hari Om Namah Shivaya

Shivaya Shivaya