CONQUERINGCONQUERINGCONQUERINGCONQUERING DEATDEATDEATDEATHHHH

T H E R E A L M R I T Y U N J AY

M A L C O L M C A L U O R I

Understanding the power of the

Mahaa Mrityunjaya Mantra

CONQUERING DEATH: THE REAL MRITYUNJAY

Understanding the Power of the Mahaa Mrityunjaya Mantra

By Malcolm Caluori

© February 2015 - Idam na mama

While we are in these human bodies, we are overwhelmed with the sensations

of external experience; we are overwhelmed by the sense of our individual

experience, overwhelmed by the limiting appearance of separateness and

impermanence. These are but appearances, though necessary appearances.

What would life be like if the “us” on the inside weren’t so affected and

influenced by the outside world or the condition of our body? What if we knew

the connection and unity we hear so much about? And what if our vision could

become so sharpened as to pierce through the busy world of changing and

passing forms, removing even death itself?

Today we are looking at one of the most celebrated instances of structured prayer ever advanced in the

history of human spiritual examination and practice: An ancient Sanskrit mantra that’s been said to have

the power to reveal the secret of immortality. It’s been called by many names, the most prominent of

which, by far, describes it as the Great Death Conqueror: the Mahaa Mrityunjaya Mantra.

ABOUT THE MRITYUNJAY

The Mantra is not about obtaining magical and fabulous

rewards. It’s neither about superstitions, nor anything

unnatural or paranormal. It’s not about keeping ourselves

alive, nor even about prolonging our lives. It’s not about a

clinging attachment to life at all. It’s about something

much greater. It’s about transforming our paradigm,

through a broader understanding, into something that goes

beyond our apparent limitations and brings us to a more

meaningful and fulfilling experience of life.

The Mrityunjaya is among the most important from the ancient Vedic scriptures, second only to the great

Gayatri Mantra, and it appears several times, with variations, throughout the Vedas. Its 32 syllables are

arranged according to a particular Chhanda, or poetic rhythmic meter (Anushtubh Chhanda), and various

rationalized indications regarding the number of recommended recitations have been prescribed.

SANSKRIT ORIGINS AND TRANSLATION

Typical of all scripture, it’s surface expresses a literal message, but it’s real meaning lay behind the

words; or better, perhaps, in this case, deep inside of the words. You see, unlike other World scripture, the

Vedas are in Sanskrit, language of incredible intricacy and specificity. A language with words so rich that

any literal word-for-word translation is vastly inadequate, and somehow fails to convey the real essence

and spirit of the original – and even that is only when the original words have even been properly

identified in the first place. Such flat attempts at translation abound. And sadly, the wide circulation of

early mistranslations by British indologists has left a persisting impact.

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In Martin Luther’s day, trained priests were the only ones to have access to the Christian

scriptures. Luther’s landmark translation into vernacular German meant that any literate

commoner could pursue the Bible. The Vedic tradition, Sanatana Dharma (or Hinduism,

as it has less properly also come to be called), has been meticulously handed down

through an unbroken chain of Brahmin priests for thousands of years. No doubt, the

British relished the status of historic heroism that their “discovery” and translation of the

ancient Sanskrit promised. But, unlike Luther, not only were they

not recipients in the chain of direct and proper training, they were

outside of the tradition entirely. Nor even did they necessarily

hold a sincere spiritual interest in acquiring India’s wisdom.

The publication of their unqualified and flawed works provided

the only widely available fuel to feed the hungry engine of those

who would have a sincere interest in Vedic studies, leading to the

world-wide repetition of, and now deeply ingrained prevalence of,

their mistakes. Mistakes, which, incidentally, simultaneously carried the additional perk of reinforcing

and perpetuating misconceptions and distorted attitudes regarding Hinduism, the most common of which

are that it is polytheism and idolatry. But the true Vedas have not been replaced by the false, because

meanwhile, that unbroken chain has continued to pass on the teachings of Sanatana Dharma, the

“Eternal Natural Way of the Universe,” to new generations.

MAHAA MRITYUNJAYA MANTRA

In our exploration of the Mahaa Mrityunjaya Mantra, we’ll begin with the original Sanskrit and, through

our examination, see if we can arrive at a translation that does capture its essence, its spirit and its poetry.

The version most widely cited, in standard practice, is that one appearing earliest, from Rig Veda,

Mandala 7, Suktam 59, Mantra 12 [RV 7.59.12].

Tryambakam yajaamahe Sugandhim Pushtivardhanam

Urvaarukamiva bandhanaan mrityormukshiya ma’amritaat

Understanding the crudeness and disservice of attempting a literal translation, let’s start there, simply to

lay a groundwork.

I perform yaj to Tryambaka, most aromatic Bestower of plenty;

You copious Vastness, from the bonds of death free me to immortality.

This is a straightforward and, more importantly, accurate, if bland, rendering of the mantra. Though

scriptural explanation is still very necessary, and it isn’t a very moving rendering, and it’s devoid of any

poetic beauty, it does present the surface meaning, opening the door for us to begin looking at what this

revered mantra is really saying to us and what gives it its great power.

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HARNESSING THE POWER OF PRAYER

What is prayer, anyway? Exactly how and why it works is a big topic for another time, but finding the

power in prayer requires a certain understanding. So let’s first take some time here to consider its

characteristics.

Our Role in the Process

We have a dualistic existence, right? No need for examples. There is no aspect of it that

does not contain dualism. Even in the ultimate sense, there is a worldly reality and there

is a spiritual reality; the absoluteness of the infinite and the infinite diversity of the finite;

the source and its expression. Both sides of one coin, each needing the other. The trouble

comes in that one is seen and the other unseen. We get caught up in the seen, forgetting

that that’s not the whole truth.

What we call God, in the absolute sense, is not something separate from us, “out there”

somewhere. God is the One Power, the One Presence – the only presence, “without a

second” – the principle of existence itself, which necessarily involves expression. You are the necessary

result of that need. The divine spark within you that ignites you and causes you to be here, to be alive, to

exist, that is who you truly are. Your physical body is merely a vehicle, though a magnificent, cutting-

edge microcosm; your sense of “me” merely the result of your finite perception of experience. But neither

our finite and aging bodies nor our sense of egoistic personal identity are negative side effects of the

system. There is only perfection – balance, order and harmony, and all is as it ought to be.

If, as is often pointed out, we are spiritual beings having a human experience, then while we are human

our inescapable mandate is to facilitate expression of the Source, according to Its nature within us, subject

to and compelled by the workings of universal spiritual laws. You are, at once, yourself an expression of

that Source and the creative principle, and an agent for perpetuating ongoing creative expression.

The Nature of Prayer

Everything is energy in vibratory motion, both the material and the immaterial. And with much interest,

science is now valuing, examining and has begun to confirm the central and essential influence that basic

human consciousness exerts on reality. Prayer is a movement in consciousness, an energetic signal, a

vibratory stimulus which, through the principal of cause and effect, evokes a congruent sympathetic

response from universal law. It’s the proverbial planting of a seed, a seed upon which Law compulsively

operates. In this sense, all prayer is affirmatively answered. But are we planting the seeds we intend?

While we typically think of prayer as a deliberate directing of our consciousness

into spiritual alignment, in the grand design our every thought is a seed. A

nurturing system based upon expression requires seeds that can be nurtured to

fruition. And so, in the spirit of infinite variety, we as individuals are each

providing seeds and more unique seeds, whatever we choose. We are, by nature,

compelled to think, and our thoughts are a constant stream of prayer dynamically

creating our experience. What’s in your head throughout your day? What prayers are you sending out? If

you want to know what you’ve been planting, look at what you’re getting. If you’ve been asking for

tomatoes and you end up with onions, then you’ve been planting and cultivating onions and asking for

tomatoes.

Making Prayer Effective

This being the case, exercising mastery over our own destiny therefore requires constant awareness and

control over thought, word and action. All three play a role in determining the quality, character and

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potency of our seeds. And with this understanding, right prayer is revealed to be a learnable skill, a

discipline and a responsibility.

(thought)

Right “thought” is the basis of both, right words and right action. Regarding prayer, it involves a thorough

understanding of the knowledge of the workings of spiritual law in our lives, Vedanta. Concerning the

practice of scriptural prayer, it means that our knowledge and understanding allows us to perceive the

deeper meanings within the given prayer, rather than simply repeating the words without raising our

consciousness to the level of its real meaning. Such empty practice is fruitless. Any spiritual practice

serves its function only when performed with a focused contemplation of the deep meaning of what one is

performing.

(action)

You will know that this is properly done – as opposed to only within the intellect – when you are

overcome with a sense of profound, awe-struck reverence and gratitude. This feeling is called sattvic

bhava. The human susceptibility to this spiritual experience, and the subsequent urge to express it, has

naturally appeared as our universal impulse to worshipful practices. Sattvic bhava is the producer and

product of bhakti – a loving devotion, an intimate participatory relationship with the Divine. Regarding

the “action” of prayer, what constitutes the very act of praying? What activates one’s prayer? What makes

our thoughts into seeds? It is the associated feelings we hold. It is our bhava, our vibe, the

quality of our vibrational energy that is the signal (of sattva, rajas or tamas). Effective

prayer, properly practiced, mindfully exercises a purified, spiritually aligned (sattvic) quality

of consciousness, a high vibrational frequency. That is, it is infused with the key, active

ingredient, bhava. With practice over time, its presence gains maturity and sustainability.

(words)

The right “word” of prayer refers to the content of the prayer itself. Since God is not separate from us,

proper prayer is not so much directed at someone “out there,” per se, as mentioned earlier. Neither, of

course, is it offered to ourselves. God is more than, greater than ourselves. God is omnipresent,

omniscient and omnipotent. God is the Ultimate, the Supreme, Absolute, the Causeless Cause. Nor is

proper prayer the “bargaining prayer”, you know the sort. God is changeless, perfect and complete, and

does not need our worship. God is not persuaded by our promises, but is moved by our actions. The

offerings we make in worship, praise and prayer, though given with love in the spirit of service and

surrender, serve God not by changing God, but by

changing us – by opening ourselves to the inner

transformation that is ever awaiting our receptivity.

And so proper prayer is also not so much about asking

for things. God has already given everything. All

systems of the divine design are in place and are

always functioning. Everything is ever available to us

and is already ours. How much we claim is that portion

we actually believe is ours to claim. It is done unto us

as we believe. It’s up to us to disarm an unwanted

effect by correcting the cause that is our own false

belief. It’s up to us to choose our seed, to trust in the certain operation of Law, to fear not, to sweep

complacency aside and to undertake to become the cause to our desired effect. Effective prayer is

deliberately and gratefully reminding ourselves of that whole unseen truth.

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With this understanding, we gain the ability to observe the ways that scriptural prayer conforms to this

message. For example, we frequently see or hear the words, “may You this…” and “may I that…”, “may

You bless…” or “may we be healthy, prosperous…”, etc. Often interpreted as a request, such statements

are actually an affirmation of Truth, a remembrance of the divine promise. It is essentially saying, “may it

be so,” a directive again meant to raise consciousness. A call to ourselves to let it be so, for it is so. It’s an

invitation to recognize and receive the gifts that have been made to us, understanding that God appears in

the world and works through us, His delegated vessels.

Right thought, right word, right action. All three influences impact the quality of your prayer. Become an

MVP of prayer, and may you pray without ceasing.

(M) Right Meaning – (V) Right Vibration – (P) Right Prayer

Two Simple Lines

At first glance, the construction of the Mahaa Mrityunjaya Mantra appears misleadingly simple. A short

forthright statement of address including the grand and elaborate praise typical of Vedic hymns, followed

by a short forthright statement of the mantra’s intent: bandhanaan mrityormukshiya maa (free me from

the bondage of death). It’s upon these words that it would seem the recitor’s attention and emphasis

would naturally fall. But in seeing the mantra in this way, one wonders where its power comes from.

What’s missing from this perspective is the “M”, the meaning. The real juice, the secret to realizing the

message and the power of the Mrityunjay, inconspicuously crouches in what precedes these words.

To where does the mantra turn for the fulfillment of its stated intent? Where is the attention being directed

to provide this? To the Supreme Power, sure, but that’s not specific enough. That “elaborate address” is

no frivolous formality, as a lord being approached by flattering courtiers. It’s more like a citation – a

three-part precision laser beam directing awareness to precisely those grand divine principles that, once

kindled within the mind, can illuminate the way to fulfilling the mantra’s lofty intention. The actual

construction of the Mrityunjay, then, is a reverent contemplation announcing first the Thing Itself, and

then what It does. To whom then, exactly, is this mantra addressed?

1. TryAmbakam

2. Sugandhim PushtiVardhanam

3. UrvaaRukam-iva

WHAT’S IN A NAME?

If everything is of God, then there is no limit to the number of facets, aspects or principals that can be

identified with the One Source. We, in our dualistic dimension, make sense of our experience by making

distinctions between things and concepts. In spiritual practice, turning awareness to the consideration of

any particular facet or principal is done with the understanding that there is always a sacredness about the

thing. This attitude transforms the object of contemplation into a name – a divine name.

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In the Vedic tradition, the mindfulness of omnipresence results in a total number of names attributed to

God that is unquantifiable and inexhaustible. A divine name is not simply a word providing convenience

in pointing to God. God being indivisible, any appellative of God is considered, in itself, an embodiment

of God. For this reason, the recitation of divine names alone (such as nama japa, or sahasranamam) is

itself an important form of worship. While each aspect of God that is cited as a name can be understood

abstractly, or also in the sense of being a force behind and within the natural world, it is also frequently

represented in personified from, as seen in the spectacular array of devas.

Crucially, however, each name is, or caries within it, a sort of descriptive explanation of a particular

quality or characteristic. That is, it is an epithet. But more, where descriptions of God are concerned

(loving, generous, whole, perfect, etc), it is understood that, absolutely, God is Love itself, is Generosity,

is Wholeness and is Perfection itself. Without understanding the meaning of a given name, one

appreciates neither its purpose in pointing up the sacredness and order in every aspect of experience, nor

its function of directing our consciousness to the contemplation of God in the given context, that state

which opens the door to deeper knowing and to wisdom.

Tryambakam yajaamahe I perform yaj to Tryambaka

Yaj is the personal expression of honoring, adoration, surrender and service, as offered specifically in the

worshipful ritual to God. Tryambakam is Tryambakeshvara, an epithet specific to Lord Shiva.

The word Tryambakam is a compound (Tri and Ambaka) literally meaning the Three Mothers, the Tri-

Shakti (Durga, Lakshmi, Sarasvati), referring to the three feminine universal powers of time, space and

causation. However, according to the rules of Sanskrit grammar, the name is considered Yaugika. That is,

it is not intended to be taken in its literal sense, but is a pointer showing the direction to a broader range of

application. As if “time, space and causation” doesn’t already cover everything, the application of

Tryambakam, then, is, by extension, expressive of the concept of the Sacred Trinity itself, in its absolute

sense. For example, when contemplating the name Tryambaka, Shiva now is illuminated as being both the

masculine and feminine, as well as that which is beyond gender.

As an epithet, and being an epithet of God, it cannot be limited, and therefore evokes the entire range of

such triune systems, so familiar and numerous that surely you can provide several examples of your own.

(We have even mentioned several others already)

Mind Body Soul

Past Present Future

Bhur Bhuva Svah

Father Son Holy Spirit

Creation Preservation Dissolution

Visual Auditory Kinesthetic

Sat Chit Ananda

Source Expression Law

Balance Order Harmony

Thought Word Action

Sattva Rajas Tamas

Omnipresence Omniscience Omnipotence

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That Lord Shiva is the ultimate embodiment of this is represented and evidenced by the Divya-Drishti,

the third eye at the forehead. In the course of presenting the Mahaa Mrityunjaya Mantra in his book, Shree

Rig Veda Samhitaa (which thoroughly discusses the Sanskrit mantra’s translation and mistranslation),

Pandit Roop Sukhram makes a wonderful reference to Vraatya (the name of the ascetic form of Lord

Shiva), from Atharva Veda [AV 15.18.1-2]. Therein we find: “…the right eye is the sun and the left is the

moon.” And then beyond these is the third eye, fire – that element understood as the Light, and as the

divine mystery of energy, of consciousness and of life itself. In other words, the eye of transcendent

vision.

Time and Space; Sun and Moon; Right and Left; Masculine and Feminine. The pattern here is that of

dualism, and then, additionally, of that which transcends it. Again we are taken directly to the Ultimate, in

the most absolute sense: Expression and its Source. Even pressing the palms together (the anjali mudra)

is representative of the union within duality. Its relationship to and evocation of this Shiva nature is

unquestionable, galvanized by the so frequent raising of the gesture to the forehead – the dual and the

transcendent. The Trinity is a sacred and universal concept indicative of completeness, wholeness – an

integrated, all-encompassing, symbiotic union. This is Tryambakeshvara.

Traditionally, and correctly, translations have selected one triune representation or other when translating

Tryambakam. Most usually, Past-Present-Future, or Three-Eyed Lord. But we now can understand that

the full quality of Tryambaka is that of triple vision, the Lord of the Great Sacred Trinity, of symbiosis,

order and totality, without exception.

With this understanding, a new – contextual – direct translation can now be extrapolated, revising our

earlier literal translation:

Literal: I perform yaj to Tryambaka

Direct: I reverently honor the Lord of the Trinity

The implication then, in practice, is the recognition that the duality of our own experience is an

inseparable part of something transcendent. Anything that we can possibly perceive is only part of a larger

perfection at work. To invoke Tryambaka is to contemplate this greater truth.

Practical: With reverence I contemplate the imminence of Transcendence (Itself)

Sugandhim Pushtivardhanam

most aromatic Bestower of plenty

Sugandhim comes from gandh (scent), gandhim (scented), and the prefix su- for superlative emphasis. As

a Yog’rudhi word, despite its literal surface, it caries a particular connotation of its own. Rather than

indicating something that has an aroma, or emits an aroma, sugandhim, here, implies the essence of the

aroma itself, a presence that is sarva vyapaka (pervader of all), so pervasive (su-) as to effervesce even

from “within the very fragrance of the flower petal.” Such a thrilling evocation of an irresistible potency

in even the most subtle and delicate of sensual pleasures.

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As another of Shiva’s divine appellations, Sugandhim is the omnipresent guardian, the undisturbed

presence within all created forms, stabilizing the ideals of universal qualities and values (what Ernest

Holmes called, the “pattern of perfection”) – a condition of changeless, balanced perfection, which can be

neither expelled nor circumvented.

Pushtivardhanam is another compound (pushti and vardhana). Vardhana (provides, bestows), but

specifically as from a source of nourishment, increase, prosperity and growth – as from a caring supplier

of well-being, a benefactor of wealth and vitality in every sense. Pushtivardhanam, then, is That

nourishing Benefactor who’s copious provision is so bountiful as to produce pushti. Pushti, (literally

“fullness”, even “plumpness”), refers to a thriving form and circumstance, a lavish condition of opulence

and abundance. The word conjures an ardor-inducing image of a generous, vigorous, vitality-filled patron

with heavy sacks and bulging pockets that never get smaller no matter how much is distributed.

As an epithet, the name Pushtivardhanam reveals God as the very principal of generation and expansion.

It shows us that perfection, joy and thriving are intrinsic and unyielding. It shows us that the limitations of

our vitality and well-being – in any respect (health, work, material wealth, relationships, pleasures, etc.) –

are an illusion of our own perceptions and beliefs.

Literal: most aromatic Bestower of plently

Direct: infinitely abundant Nourisher, pervasive even as the blossom’s fragrance

In practice, Sugandhim Pushtivardhanam becomes a powerfully illuminating keystone in the architecture

of the Mrityunjay. It reveals that we have an intimate personal identification with the Transcendent; and

that, wholly and irresistibly pervasive, that identity is shared by all, even the most subtle or abstract; and

that its nature is emergent, sumptuous life.

Practical: That indomitably profuse Nourishing Source and Essence of all that is

Urvaarukamiva

You copious Vastness

The third and final divine name in the Mahaa Mrityunjaya Mantra is Urvaarukam. It also is a compound

(urva and ruka). Its mistaken citation as being from urvaaru (referring to the entire family of gourds), and

subsequent mistranslation as “cucumber” (!) has been so rampantly accepted and repeated as to become

the regrettable standard. Not only is it an insulting replacement of this appellative, but it is, on its own,

nonsensical, requiring the insertion of explanatory language that is not in the mantra in order to attempt to

justify its clearly mislaid appearance.

Urva (vast, expansive), as in the vast, great expanse of the earth or the heavens, or as the ocean, to which

the word can also be used to refer. But it also has the specific connotation of “excessive”, “extensive”,

and “much”, the sort of emphasized much-ness in the way of “so much.” Ruka, (liberal, bountiful,

generous), once again. The resulting Urvaarukam indicates an entity that is “(so much)-vast-profuse”, that

is “(so much)-expansive-copious” – a word categorized as a Samaasa compound where word

combination augments or emphasizes meaning.

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In other words, an entity that is vastness so great and expansive as to be limitless. That is, The One, the

whole Universe and anything even beyond – the Only Identity, the Cosmos Itself. And if this weren’t

enough, even further emphasis is placed by the use of the tag word, eva – Urvaarukam-iva – stressing a

uniqueness and exclusivity to the identity of the Phenomenon.

It should be additionally noted that, in his elucidation on the mantra, Roop Sukhram, who holds

invaluable expertise in the field, cites the use of ruk (rather than ruka) indicating its meaning as “light,

splendor, brilliance”, and translating Urvaarukamiva as “Universal Light.” Both explanations observe the

proper grammar, retain the proper context and understanding, and result not only in a proper noun, but a

formal epithet, an invocation of Lord Shiva as the Ultimate Supreme – not a gourd.

The name Urvaarukamiva echoes the boundless profusion of Pushti with the profuse boundlessness of

Ruka; the inexorable, all-pervading inward presence of Sugandhim with the complete, exclusionless

outward engulfing of Urva. The result is that our consciousness, having been trained on the profoundly

imminent – the intimate – is now directed to stretch this inclusivity outward and beyond, further than we

thought possible. In this regard, the process of the Mrityunjay systematically leads us along an

incremental path to what is perhaps the most extreme, most sublime expression of the Supreme Being

humanly fathomable – and all in a manner that ensures that we have noticed along the way, Tat tvam asi,

“I am That.”

Literal: You copious Vastness

Direct: O Cosmic Lord, You of eternal expansion

The profundity of the extreme absolute, the ultimate supreme reality as the One Final Identity, leads us to

the recognition of God as the Oversoul, who’s nature is that of macrocosm. Everything that is, the visible

and the invisible, the concrete and the abstract, exists and operates according to microcosmic principal.

From waves to particles to molecules, to atoms, to cells, to organs, to bodies; from communities to

ecosystems to solar systems. Even imagination, concepts, institutions, values, ideas and dreams. Nothing

perceivable or unperceivable can be excluded. All are expressions of the One, all partake in the nature of

the One, all behave in the manner of the One, all are, together, only one.

Practical: proliferating Earth, Sky, Heavens, Cosmos

bandhanaan Mrityormukshiya ma’amritat

from the bonds of death free me to immortality

Bandhanaan (bondage) and mrityor (death) are explicit, and there hasn’t been contention in their

translation. But the interpretation of mukshiya ma’amritat (release me to immortality) is special. In even

the most casual of senses, the words moksha (liberation) and amrit (immortal) are traditionally colored by

very specific connotations.

The concept of moksha – another big subject for another time – is the last of the four purusharthas, the

four objectives of both human life and sadhana (spiritual practice) alike – for living is a spiritual practice.

After fulfilling the expression of the former three (dharma, artha, kama), this final objective deals with

Self actualization, the realization that the individual self is non-different from the absolute Self. Beyond

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the knowledge of intellectual understanding, it is the experience of oneness with the universe and of the

cosmos within one’s self. It is enlightenment and ultimate reunification with God. Amrit is a word well

known to all Indians since their childhood exposure to Indian mythology. It is immortality, yes, but in the

form of a nectar meant to be drunk. And the nectar was called “Amrit.” Immortality being understood to

refer to the condition of the changeless and eternal quality of absolute truth, absolute consciousness and

absolute blissfulness (Sat, Chit, Ananda), what a lovely and evocative representation, then, is nectar for

immortality. And it completes a beautiful thread of poetic metaphor, tied earlier to the fragrant blossom.

The implication of these is that the reference to death and to immortality is really pointing to duality in

that ultimate sense – the one final Truth of existence: Source and its expression. It is referring to the

impermanent and the permanent, the changing and the changeless, the seen and the unseen. To see only

the seen, to be limited to only our immediate experience of the world, is bondage. The bondage of death,

then, is being bound to the worldly. The mantra is not asking for bodily release from death to immortality,

but is proclaiming the ultimate freedom of the true eternal self (atman) by the amrit – the sweet liberation

of drinking of the nectar, of seeing the whole truth – the transcendent vision to see and to know both death

and immortality, and to see and to know them as the One.

Literal: from the bonds of death free me to immortality.

Direct: may I be released from the bondage of death to that nectar that is immortality.

Practical: may my vision be whole through the sweet freedom of divine unity.

I reverently honor the Lord of the Trinity,

infinitely abundant Nourisher, pervasive even as the blossom’s fragrance;

O Cosmic Lord, You of eternal expansion,

may I be released from the bondage of death to that nectar that is immortality.

OM TAT SAT

OM NAMAHA SHIVAAYA