Authentic Devi Khadgamala Stotram
Authentic Devi Khadgamala Stotram Given by Sringeri Peetham
Naarayana samaarambhaam Vyaasa sankara madhyamaam
jnanandanadha paryantaam vande guru paramparaamiSringeree sri viruupaaksha peethaadheesam jagadgurum
Sri Vidya desikam vande kalyananda bharateemíVaageesaadyaaha sumanasaha sarvaardhaanaa mupakrame
Em nathvah krita krithyah stuthvam namaamiGajaananamiBrahma vishnucha rudracha eeshvaracha sadasivah
Eteh panchakhurah proktha phalakasthu sadaasivah.Tashyopari mahaadevoh bhuvaneesho viraajiteh
Yah devi nijaleelardham dwidaabhoota babhoovahi -Devi bhagavatam.Satyam gnaanam anantam brahmah -Tithareeya Upanishad.
Sri vidya is one of these Dasa maha vidyas and her form is identified with Lalita,Raja-rajeswari, Kamesvari and Bala
The geometric representation of Srividya is called as Sricakra
Authentic Devi Khadgamala Sri Chakra Repents:
Sri Chakra is verily the body of the mother goddess, who resides as energy in the universe and as pure consciousness in the individual. The nine enclosures symbolize in a graded series the significance of the universal and individual the ideological and ritual; expressive and contemplative; and the in inner and outer aspects of Sri Chakra.
In this Sri Chakra Yantra is regarded the supreme Yantra, the Yantra Raja, the king of Yantras. It is the Yantra of the Shaktha school of Tantra. It is also variously regarded as the visual representation of the city, mansion, island or the body of the mother goddess Devi, Tripurasundari, Lalitha, Rajarajeshwari and Parabhattarika, the supreme controller. The design also stands for this divinity’s court with all her attendant aids, guards, pavililions, enclosures and entrances. The principal divinity is regarded as being at the center, the Bindu of the chakra.
No. Chakra Corresponding to part of human body:
01 BhupuraFirst line: feet; Second line: knees; and third line :thighs Triple girdle Mid portion of the body
02Shoidasha-dalapadma Region below navel and up to penis region ;
kati
03 Ashta-dala padma Navel region –nabhi
04 Chaturdasha Abdominal region-kukshi
05 Bahir -dasha Neck-kantha
06 Antar-dasha Region between eye brows-bhru-madhya
07 Ashtara Forehead-lalata
08 Trikona Top of the head-masthaka
09 BinduOpening on the crown of the head leading to SahasraDala padma ( Brahma randra)
The nine avaranas are again recognized as chakras said to be situated along the central channel or the Shushumna nadi.
No. Avarana in Sri Chakra Nadi-chakra:
01 Bhupura Muladhara
02 Shoidasha dala padma Svadhistana
03 Ashta-dala padma Manipua
04 Chaturdasha Anahatha
05 Bahir _dasha Vishuddha
06 Antar-dasha Ajna
07 Ashtara Manasa-chakra
08 Trikona Soma-chakra
09 Bindu Sahasra
What is Devi Khadgamala Stotram:
In sri chakram there are 9 enclosures in it. Khadgamala stotram explains all devatas present in these 9 enclosures.you will attain perfection if you could meditate on devatas in each enclosure sequentially and proceed unit Bindu(Center point).And if you sit straight you would look like a pyramid.That is sri chakra.
The nine enclosures or navavaranas have characteristic forms, names, meanings, symbolism and correspondences with the aspects of human body.
1.The central dimensionless point (Bindu) represents the transcendental aspect of the mother goddess. This point is really the sri-chakra and everything else is only a manifestation of aspects
there off. The point is identified with the omnipotent, omnipresent, Sri Rajarajeswari, Sri Lalita
parabhattarika, Paraambika. Parameshwari is the presiding deity of Srichakra. This is known
as sarvananda-maya chakra
2. The primary triangle with its apex downward immediately around the bindu. This does not
intersect with any other triangle and stands independent in structure. This triangle is feminine in
character and represents three fundamental manifestations of the mother goddess Kamesvari
(presiding over kamarupa-peetha, symbolising the moon and creation), Vajresvari (presiding
over poornagiri-peetha, symbolising the sun and preservation) and Bhagamalini (presiding over
jaladhara-peetha, sybolising fire and dissolution). The three corners stand for the three kuta of the fifteen lettered mantra-pancadasi. The triangle is regarded as the abode of mother goddess (kamakala).This is known as sarva-siddhi-prada chakra.
3. The figure with eight-corners (ashta-kona) surrounding the inner triangle consisting of eight triangles. This is called sarva-roga-hara chakra.
4.Antar-dasara, the figure of ten angles surrounding the ashta-kona. This is sarva-raksha-kara chakra.
5. Another figure of ten angles called bahir-dasara surrounding the above antar-dasara. This is sarvartha-sadhaka chakra.
6. The figure of fourteen angles or fourteen triangles called chatur-dasara, surrounding the above bahir-dasara, Sarva-sowbhagya-dayaka chakra.
7. The eight petalled lotus, ashta-dala-padma enclosing all the above six aavaranas. Sarvasamkhobhana chakra.
8.Shodasa-dala-padma, the sixteen petalled lotus surrounding the ashta-dala-padma,Sarvasapari-puraka chakra.
9.Bhupura, the square field in which all the above are positioned. The bhupura is bound by three ramparts. Trilokya mohana chakra.
Devi Khadgamala Stotram for Chanting- Devi Khadgamala Stotram Sringeri:
Om aim hreem shreem aim kleem sauh
Om namastripurasundarihridayadevi, shirodevi, shikhaadevi, kavachadevi, netradevi, astradevi
kaameshvari, bhagamaalini, nityaklinne, bherund’e,
vahnivaasini,mahaavajreshvari, shivadooti, tvarite, kulasundari,
nitye,neelapataake, vijaye, sarvamangale, jvaalaamaalini, vichitre,srividyedakshinamurti mayi, naaraayana mayi, bhramma mayi, sanaka mayi, sanandana
mayi, sanaatana mayi, sanatkumaara mayi, sanatsujaata mayi, vashita mayi, shakti
mayi, paraashara mayi, krsnadvaipaayana mayi, paila mayi, vaishampaayana
mayi, jaimini mayi, sumantu mayi, shrisuka mayi, goudapaada mayi, govinda
mayi, shrividyaashankara mayi, padmapaada mayi, hastaamalaka mayi, trotaka
mayi, suresvara mayi, vidyaaranya mayi, paramestiguru shri
_________mayi, paramaguru shri _____mayi, swaguru shri
____mayitrailokyamohana chakrasvaamini, prakatayogini –
animaasiddhe, laghimaasiddhe, mahimaasiddhe, eeshitvasiddhe, vashitvasiddhe,
praakaamyasiddhe, bhuktisiddhe, ichchhaasiddhe, praaptisiddhe, sarvakaamasiddhe, braahmi,maaheshvari, kaumaari, vaishnavi, vaaraahi, maahendri, chaamunde, mahaalakshmi, sarvasankshobhini, sarvavidraavini, sarvaakarshini, sarvavashankari, sarvonmaadini, sarvamahaankushe, sarvakhechari, sarvabeeje, sarvayone, sarvatrikhande – tripuresarvaashaaparipoorakachakrasvaamini guptayogini –
kaamaakarshini, buddhyaakarshini, ahankaaraakarshini,shabdaakarshini, sparshaakarshini, roopaakarshini, rasaakarshini, gandhaakarshini, chittaakarshini, dhairyaakarshini, smri’tyaakarshini,
naamaakarshini, beejaakarshini, aatmaakarshini, amri’taakarshini, shareeraakarshini – tripureshisarvasankshobhanachakrasvaamini guptatarayogini –
anangakusume, anangamekhale, anangamadane, anangamadanaature,
anangarekhe, anangavegini, anangaankushe, anangamaalini –tripurasundarisarvasaubhaagyadaayakachakrasvaamini, sampradaayayogini-
sarvasankshobhini, sarvavidraavini, sarvaakarshini, sarvahlaadini, sarvasammohini, sarvastambhini, sarvajrumbhini, sarvavashankari, sarvaranjani, sarvonmaadini, sarvaarthasaadhini, sarvasampattipoorini, sarvamantramayi,
sarvadvandvakshayankari –tripuravasinisarvaarthasaadhakachakrasvaamini kulayogini –
sarvasiddhiprade, sarvasampatprade, sarvapriyankari, sarvamangalakaarini, sarvakaamaprade, sarvaduh’khavimochani, sarvamri’tyuprashamani, sarvavighnanivaarini, sarvaangasundari, sarvasaubhaagyadaayini –tripuraashree
sarvarakshaakarachakrasvaamini nigarbhayogini –
sarvajnye, sarvashakte, sarvaishvaryapradaayini, sarvajnyaanamayi, sarvavyaadhivinaashini, sarvaadhaarasvaroope, sarvapaapahare, sarvaanandamayee, sarvarakshaasvaroopini, sarvepsitaphalaprade – tripuramaalinisarvarogaharachakraswamini rahasyayogini –
vashini, kaameshvari, modini, vimale, arune, jayini, sarveshvari, kaulini – tripuraasiddhe
sarvasiddhipradachakraswamini atirahasyayogini- baanini, chaapini, paashini, ankushini, mahaakaameshvari, mahaavajreshvari, mahaabhagamaalini – tripuraambike
sarvaanandamayachakrasvaamini paraaparaa rahasyayogini –
mahaa mahaa kaameshvari, mahaa shreechakranagarasaamraajnyi, mahaa raajaraajeswari prataapa bhaarathi parabhrammaswaruupini
namaste namaste namaste namah – sauh kleem aim shreem hreem aimNote:
Guru paramra in the blanks you should read paramestiguru shri__Name_______mayi, paramaguru shri ___Name__mayi, swaguru shri __Name__mayi
ఓం ఐం హ్రీం శ్రీం ఐం క్లీం సౌః
ఓం నమౌః త్రిపుర సుందరి
Hidden Secrets behind Khadgamala Mantras:
How to read Khadgamala stotram:
1.Om namastripurasundari (Why tripura sundari instead of Lalitha parameshwari or something else?))
The reason is there are three puras inside us or human body.and also tripuraasuras also inside us.that means goddess will remove impurities from the three puras and fill them with positive living energy( chaitanyam or soundaryam-sundari).This is the reason we started with the tripura sundari and nothing else.
Anganyasa Deities in Sri Chakra Next we have to do anganyasa , Anganyasa Mantras are hridayadevi, shirodevi, shikhaadevi,kavachadevi, netradevi, astradevi these six names related to anganyasa. These are encapsulated in khadgamala stotram. No,need to separately Anganyasams just read this stotra.
After anganyasa we have to recite Nithya Devathas. Nithya devathas are 16, Nithya Devathas Mantras are kaameshvari, bhagamaalini, nityaklinne, bherund’e,vahnivaasini,mahaavajreshvari, shivadooti, tvarite, kulasundari, nitye,neelapataake, vijaye, sarvamangale, jvaalaamaalini, vichitre,srividye.In this deities first 15 are thithi nitaya devatas. 16th one is shosdashi (lalitha parameshwari or parameshwarah). These are amazing divine powers.
Lets see structure of deities located(where all these deities located) in are sri chakra. there is a triangle around it imagine a square around the triangle. The anganayas devathas reside at the corners of the square.there is one deity in Bindu and one deity is revolves around it.
The thithi Nithya deities are reside on the edges of the triangle 15 deities are on each edge and in the center there is shodashi (Sri vidya/ Lalitha parameshwari). In the triangle vertices we have deities as mahaakaameshvari, mahaavajreshvari, mahaabhagamaalini.
In the traditional Khadgamala stotram that is available in all books,you will see mitreshamayi, shashtisahmayi, uddishamayi, charyanathamayi, lopamudramayi like this ending with sri Ramanandamayi.
Coming to this shankaracharya sri vidaya tradition, this stotram came in one guru parampara. There are three guru mandalas called Divyaugha (Devatahas/ Deities guru mandal ), Siddhauga (sidda guru mandal), Manavaugha (manava guru mandal). All these gurus in the mandals are mentioned in this khadgamalastotram.From this khadgamal we got sri vidya.
Guru Mandala that is called guru parampara. First guru(Moola guru) is Dakshinamurthi.From Dakshinamurthy passed to narayanudu and bhramha . From bhramha passed to bhramha manasa putrulusanthkumarulu, sankasujatha, from sanksujatha paased to vashishta, from vashishta passed to his sons shakthi and parashara after passed to krishnadwaipayana (Vyasa). From vyasa maharshi passed to his pupils pailudu, vaishampayana, Jaimini, sumanthu and passed to vyasa mahrshi son sri shuka maharshi after passed to Goudapaadacharya,Govinda bhagavathpada and shankaracharya. After passed to shankaracharya pupils padmapadacharaya, hastamalaka, trotaka, sureshwara. After it came to sringeri peethadhipathi Vidyaranya Swami ( Period of Reign 1380 – 1386).
(the great Acharya Sri Shankara Bhagavatpada, four stand out prominent. Each one of them was unrivaled in his own way: Padmapada for intense devotion, Totaka for exemplary service, Hastamalaka for supreme self- realization and Sureshwara for deep learning.)
It is well- known that Jagadguru Sri Adi Shankaracharya established four Maths in the four corners of India for the sustenance and propagation of Sanatana Dharma in the country. Each of these Amnaya Peethams had their divinities, tirthas, sampradaya, so on all of the details of which are given below.
The four disciples of Sri Adi Shankaracharya were later on installed as Acharyas of the four Maths by Sri Adi Shankaracharya himself as follows.
Sri Hastamalakacharya as the Acharya of the Govardhana Math in the East.
Sri Sureshwaracharya as the Acharya of Sringeri Sharada Peetham in the South.
S~ri Padmapadacharya as the Acharya of the Dwaraka Math in the West.
Sri Totakacharya as the Acharya of Jyotir Math in the North.
In this shankracharya tradition specialty is to remember guru parampara starting from Dakshina Murty until shankaracharya and vidyaranya swami and till our gurus.
Here kadgamala divided into eleven divisions.1st verse is anganayasa 2nd verse is thithi Nitya devathas 3rd is guru mandal. And 9 enclosures related to Goddesses. This is proper structure of this sri chakra (kadgamala stotram). Each enclosure is called one chakra. Each chakra has one yogini ganam (that means all the deities in that chakra combined together are called yogini.). And also there is one chakreshwari for each chakra. So there are 9 yoginis and 9 Chakreshwaries.
In actual sri vidya tradition when you are entering into chakram you have to first tell the name of chakram do namaskars to yogini ganam. Only then you have to enter inside chakram in meditation. And while exiting from that chakra you have to do namaskarams to chakreshwari and only enter into another chakram.
This is the proper way to reciting this khadgamala stotram. But in Books we find all deities being mentioned first followed by chakra name and yogini ganama. And chakreshwari name doesn’t even appear in in most of the books. We should never do khadgamala without saying chakreshwari name .That’s why in this tradition it is being corrected at 9 places.
What represents Sri Chakram and Benefits of Sri Chakram(Sri Yantra):
This first Avarana trailokyamohana chakram (the point that attracts the three Lokas ):
Sri Chakra Bhupura Dities Placement Devi Khadgamala Pooja Vidhanam:
In sri chakra first we have three squares these three squares are called three bhupuras. that are 1st bhupura,2nd bhupura,3rd bhupura.
Chakram Name-trailokyamohana chakram, Yogini-prakatayogini ,Deity of chakra: tripure
This is also known as Trailokya Mohana Chakram, the point that attracts the three Lokas (places) the physical, astral and the celestial. Bhupur is the seat of the Yantra, the dwelling place of Shakti (power), representing the grass material phenomenon in which Shakti dwells as long as cycle of creation and preservation’s lasts.
1st Bhupura(Siddas):
1st bhupura we have 10 deities those are siddas(Siddi devathas) in this list we dont have garima siddi devta. Garima siddi is present in Ashta siddis not present in khadgamala goddesses.It very important to meditate on the right spots where these devathas reside sequentially in bhupura. Dieties are animaasiddhe, laghimaasiddhe, mahimaasiddhe, eeshitvasiddhe, vashitvasiddhe, praakaamyasiddhe, bhuktisiddhe, ichchhaasiddhe, praaptisiddhe, sarvakaamasiddhe.
2nd Bhupura (Ashta Matrukas):
In 2nd bhupura we have 8 goddesses these dities are braahmi,maaheshvari, kaumaari, vaishnavi, vaaraahi, maahendri, chaamunde, mahaalakshmi called ashta matrukas. we have sapta matrukas braahmi (bramha’s power), maaheshvari (maheshwara’s power), kaumaari (kumaraswamy’s power), vaishnavi(vishnu’ power), vaaraahi(varahaswamy’s power),maahendri, chaamunde 8th one joined as ashta matruka that is Mahalakshmi.
3rd Bhupura (Mudra devatas):
In 3rd bhupura we have 10 mudhra deities.these deities are create (sankshobha dieties) movements and life thoughts in us. Dieties are sarvasankshobhini, sarvavidraavini, sarvaakarshini, sarvavashankari, sarvonmaadini, sarvamahaankushe, sarvakhechari, sarvabeeje, sarvayone, sarvatrikhand’e
While coming out side you should do namaskarams to Chakreshwari who is here tripure (thats why Namaskarams to tripure).
(In this shankaracharya tradition we don’t have 3 more circles inside 3 bhupuras and 16 petals lotus.we can directly go to shodashadala padma in second enclosure.)
Second enclosure (Avarana) is Sarvashaparipuraka chakra( the point of fulfilling all our hopes and desires):
Sri Chakra 2nd enclosure Shodasha Dala Deities Placing Chakra-sarvaashaaparipoorakachakra, yogini-guptayogini, Deity of chakra: tripureshi
This is shodasha dala padma(16 petals lotus). This is the point of fulfilling all our hopes and desires, of materializing all kinds of expectations. It is the final wish fulfilling Chakra. In this 16 petals lotus, in each petal placed one deity note positions of deities so, that you can easily do meditate. While entering into this enclosure we do namaskaram saying like Sarvasha paripuraka chakra swamini , in yoginies we have here gupta yogini after that read all 16 names of deities kaamaakarshini, buddhyaakarshini, ahankaaraakarshini, shabdaakarshini,sparshaakarshini, roopaakarshini, rasaakarshini, gandhaakarshini, chittaakarshini, dhairyaakarshini, smri’tyaakarshini, naamaakarshini, beejaakarshini, aatmaakarshini, amri’taakarshini, shareeraakarshin. These deities are gupta yoginis (that means secretly hidden) in humans also secretly hidden these deities. If you observe there names buddhyaakarshini, ahankaaraakarshini, shabdaakarshini, parshaakarshini, roopaakarshini, rasaakarshini, gandhaakarshin like.
Buddhyaakarshini name- this means the goddess who develops good thinking and throws bad from us.
Shabdaakarshini– this means the goddess who attracts sound inside us this will helps with the pople who have hearing disabilities.
Similarly sparshkarshini– means power of touch to the skin, Roopakarshini– Means power of the eyes to see something.
Rasaakarshini-means power of the tongue to taste something.
Gandhaakarshini-means power of the Nose to smell something.
like this we have all 16 yogini deities in 16 petals in each. Each name has some special unique power we have. In case if you don’t have some power just do meditate related to that missing power is pleased and she will bless you with that power.
After while coming out side we should do namaskarams to Chakreshwari who is here tripureshi (thats why Namaskarams to tripureshi).
Third enclosure Sarva Sankshobhana chakra( Ashtadal):
Chakra-sarvasankshobhanachakra ,Yogini-guptatarayogini,Deity of chakra: tripurasundari
This is Ashtadala padma 8 petals lotus.It is called Srava Sankshobhana chakra.Yogini is called gupta tara yogini.Chakreshwari’s name is called Tripura Sundari.so thats why we say sarva sankshobhana chakrasvaamini guptatarayogini while entering into this enclosure.In this Ashtadala padma we have 8 goddesses who resides in those 8 petals,like above ashtadala padmam 16 petaled lotus.
These deities are not present in the same order.Here mentioned their positions. These deities are powers of main deity (Moola ammavaru) Lalitha parameshwari, those are her whip (pasham), elephant’s goad (ankusham), bow and her five arrows. Deities names are anangakusume, anangamekhale, anangamadane, anangamadanaature, anangarekhe, anangavegini, anangaankushe, anangamaalini.
All these 8 powers are present in this enclosure. These powers are representation of 8 stages of sat sankalpa (that is good determination) which is in our heart and also helps us to solve martial problems and gives us blessings of divine powers.
After while coming out side we should do namaskarams to Chakreshwari who is here tripurasundari (thats why Namaskarams to tripurasundari).
4th enclosure Srava Soubhagyadayaka chakra(Chaturdashar):
Sri Chakra 4th enclosure deities Placing Chakra-sarvasaubhaagyadaayakachakra, Yogini-sampradaayayogini , Deity of chakra: tripuravasini
This is triangular chakra called as chaturdashara chakram. SarvaSaubhagyadayaka Chakra. This means the divine grace, which allows us to take control of our destiny or fortune. In this chakram we have 14 triangles in this triangles we have 14 unique divine powers. This is called sarvasaubhaagyadaayaka chakra, Yogini is called sampradaayayogini. Chakreshwari’s name is called tripuravasini.
From this enclosure (chakra )on wards we have triangular chakras only.Those 14 different deities names are sarvasankshobhini, sarvavidraavini, sarvaakarshini, sarvahlaadini, sarvasammohini, sarvastambhini, sarvajrumbhini,sarvavashankari, sarvaranjani, sarvonmaadini, sarvaarthasaadhini, sarvasampattipoorini, sarvamantramayi, sarvadvandvakshayankari.
These divine powers would make nature conducive to us by their blessings .These deities synchronize nature and us. Also,there are divine powers who would check people who plan to attack us. That’s why khadgamala works amazingly. we should do namaskarams to guru shankaracharya, Vidyaranya swami and kalyananda bharati swami. They blessed with us this amazing mantra.
After while coming out side we should do namaskarams to Chakreshwari who is here tripuravasini (thats why Namaskarams to tripuravasini).
5th enclosure Sarvaarthasaadhaka chakra(the point of realization of all desires):
Sri Chakra 5th enclosure deities Placing Chakra-sarvaarthasaadhakachakra, Yogini-kulayogini, Deity of chakra: tripuraashree
This is another triangular chakra we called it as bhairdashara chakram. In this chakra we ten triangles in this triangles we have ten unique divine powers. This is called sarvaarthasaadhakachakra, yogini is kulayogini. Chakreshwari’s name is called is tripuraa shree.
The mind works through ten Indriyas (five organs of action and five organ of senses). The sense organs make the outside world meaningful and the organs of the action provide the skill to obtain the objects of desire and satisfy the senses.
Ten divine powers are sarvasiddhiprade, sarvasampatprade,sarvapriyankari,sarvamangalakaarini, sarvakaamaprade, sarvaduh’khavimochani, sarvamri’tyuprashamani,sarvavighnanivaarini, sarvaangasundari, sarvasaubhaagyadaayini. They are responsible with providing their respective siddhis to the worshipers. They have a clear complection, and armed with Parasu (Axe), Paasam (Rope), and Ghantamani (Bell). These shaktis are collectively known as Kulottirna Yoginis. The mudradevi of the Sarvaarthasaadhaka Chakram is Sarvonmadini.
These deities are helps us to curing diseases,removing financial problems. And regulates the ten Pranaas or life forces in human organism..This Chakra gives one the power to realize what one wants whatever gives meaning to one’s life. It removes all impediments to pursue wealth or Artha in this life.
After while coming out side we should do namaskarams to Chakreshwari who is here tripuraashree (thats why Namaskarams to tripuraashree).
6th enclosure Sarvarakshaakarachakra(the all-round protector):
Sri Chakra 6th enclosure deities Placing Chakra-sarvarakshaakarachakra,Yogini- nigarbhayogini, Deity of chakra: tripuramaalini
The group of ten inner triangles, theAntardashaaram is known as SarvaRakshaakara Chakra. Protection is achieved not only from the outside but also from within that means through inner discipline. Yogini ganam is called Nigarbha yoginis. Chakreshwari name is Tripura maalini.
The ten triangles represent all the five organs of action (karmendriyas) and the five organs of sense(jnanendriyas), known as the Indiryas. By controlling these ten Indriyas one creates an inner protective shield from all external stimuli. Within the ten triangles, are seated the ten Yonis, representing the ten body fires or functions.
The deities on this chakra are Sarvajna, Sarvasakti, Sarvaishvaryaprada, Sarvajnanamayi, Sarvavyadhivinasini, Sarvaadharaswarupa, Sarvapaapahara, Sarvanandamayi, Sarvarakshaswaroopni, and Sarepsitaphalaprada.
These divine powers have four hands in which they all have Lightning, Spear, Mace and Chakra as weapons. They are very fair in colour and brilliance. They are commonly called Nigarbha Yoginis and the Mudradevi of this chakra is Sarvamahaamkusa.
By the blessings of these divine powers no one can do anything against us,be it action for spoiling some good work or bad determination or attacks. their plans and actions would attack them in return. They would learn lesson they would never do anything against u out of fear.this divine powers gives all those.
After while coming out side we should do namaskarams to Chakreshwari who is here tripuramaalini (thats why Namaskarams to tripuramaalini ).
7th enclosure sarvarogaharachakra(destroyer of all disease) :
Sri Chakra 7th enclosure deities Placing Chakra- sarvarogaharachakra, Yogini- rahasyayogini , Deity of chakra: tripuraasiddhe
This chakra is Known as Ashtar(Ashtakonam) is the group of eight triangles, is also known as Sarva Rogahara Chakra which means destroyer of all disease or disturbance of ease.The 8 triangles, in fact symbolize the 8 implements or weapons held by Kameshwar and Kameshwari to destroy all diseases.
These are 8 deities are called as vasinyadi vagdevatas. These eight Vagdevatas are also worshiped through the eight slokas of Soundarya Lahari. These deities are lalitha parameshwari vagdevatha powers. Names of these deities are vashini,kaameshvari, modini, vimale, arune, jayini, sarveshvari, kaulini.
In this chara, chakra name is sarvarogaharachakra ,Yogini is rahasyayogini and chakreshwari is tripuraasiddhe.
These 8 deities helps us to curing any type of diseases. In telugu akshara mala or in sanskrit akshara mala we have 52 letters divided into 8 ganas. Each gana represents unique deity power of vagdevathas. each letter have separate devatha shakthi(power of deity).
These eight Vagdevataas are bright with colour of Ashoka Flowers, and have in their four hands Bow, Arrows, Book and Veena. the Theydevataas are also theauthor of They are collectively called Rahasya Yoginis. Tripuraasiddha is the Keeper of this Chakra and its Mudradevi is Sarvakhechari.
After while coming out side we should do namaskarams to Chakreshwari who is here tripuraasiddhe (thats why Namaskarams to tripuraasiddhe ).
8th enclosure sarvasiddhiprada chakra(point of eternal enlightenment and powers):
Sri Chakra 8th enclosure deities Placing Chakra-sarvasiddhipradachakra, Yogini-atirahasyayogini, Deity of chakra: tripuraambike
This chakra is known as Trikona is also known as the Sarva Siddhiprada Chakra which means the point of eternal enlightenment and powers. It is the main triangle where the Bindu is located.
Here we have deities in two groups.one group is mahaakaameshvari, mahaavajreshvari, mahaabhagamaalini these are deities located at triangle vertices and another group is baanini, chaapini, paashini, ankushini located at an imaginary square. In this enclosure we have thithi nithya deities also. (on the triangle edges in starting we have chanted).
mahaakaameshvari, mahaavajreshvari, mahaabhagamaalini are manifest the three Gunas or characteristics of all living beings. (Sattva, Rajash, Tamash). The Trikona is also seen as a Yoni (female genital organ), the primordial self with all three Gunas. These three Gunas, namely, Jagriti (the waking state), Swapna (the dream state), and Sushupti (the state of deep slumber), represent the three states of consciousness: They have, as weapons Bow, Arrows, Alcoholic beverage, pomegranate fruit, Sword, Shield, Naagapasa (Rope of Snakes) and Ghantamani (Bell) in their eight hands They are collectively called Atirahasya Yoginis. The ruler of this Chakra is Tripurambika and the Mudradevi is Sarvabija. Meditation on Trikona helps one to exercise the powers of consciousness.
In this chakra, chakra name is sarvasiddhipradachakra, Yogini is atirahasyayogini and chakreshwari is tripuraambike.
After while coming out side we should do namaskarams to Chakreshwari who is here tripuraambike (thats why Namaskarams to tripuraambike ).
9th enclosure sarvaanandamaya chakra(the point of all-encompassing bliss):
Sri Chakra 9th enclosure deities Placing Chakra- sarvaanandamayachakra, Yogini- paraaparaa rahasyayogini ,Deity of chakra: Mha maha kameshwari
9th enclosure is Bidu (main diety lalitha parameshwari and parameshwara) moksha stiti (stage).this chakra name is sarvaanandamayachakra, Yogini name is paraaparaa rahasyayogini and chakreshwari is Maha maha kameshwari.
The point inside the central triangle and the center of the Yantra is also known as the Sarva Anandamaya Chakra, which means the point of all-encompassing bliss. The point is the seed of the entire universe, the supreme consciousness and is beyond time and space.
At this point, Mahakaameshwar (the lord of Kama or Desire) and the mother of entire universe Kameshwari (the Energy of the desire for the final union) remain ever united. The final act of meditation is to concentrate on the Bindu, the symbol of eternal union of Lord Shiva and his consort, Parvati, the symbol of shakti (power/energy).
Benefits of Devi Khadgamala Stotram(Sri Yantra)-Devi Khadgamala Stotram Miracles:
Sri Devi/Sri vidya/Maha nithya refers to Shakti, the divine mother, Khadaga means sword, Mala refers to garland and Stotram means a hymn or song of praise. So, the Khadagmala Stotram is a hymn to the divine mother which is said to bestow a garland of swords upon those who recite it. we have explained in the above in detail in hidden secrets of Sri chakra / Khadgamala storam.
The Khadagmala Stotram takes us mentally through the Sri Chakra; i.e. the mystical geometric representation of the Transcendental Supreme Goddess. This Yantra consists of nine enclosures each more secret and esoteric than the one before it surrounding a central point, or Bindu, in which Devi, the Supreme Goddess (here in Her erotic form as Kameshwari) is joined in coitus with her consort i.e., Siva in His erotic form as Kameshwara.
The Sword bestowed upon those who recite the Khadagmala Stotram symbolizes the power (Energy) that enables us to transcend attachment, facilitating Self- Realization and leading us to the four principal aims of life namely, dharma, artha, kaama, and moksha.
Most asked FAQs:
Is there any specific procedure for chanting Sri Devi Khadgamala?
A)Khadgamala Stotram is not a Stotra but a mantra, a Mala mantra. The popular version, now being broadcast-ed without discrimination, is called Shuddha Shakti Sambudhyanta Mala, the first of the fifteen Malas. Because it confers Khadga Siddhi on the Sadhaka, it is referred to as Khadga Mala. This Mala mantra can be chanted with Sakama or NiShkama attitudes. Above we given actual procedure for how to chant Sri Devi Khadgamala.
What is Khadgamala meditation?
A)In the above Hidden secrets behind khadmala we already explained how to do meditation using wonderful enclosures. Please follow the correct procedure to get good results. You can also use specific mudras for meditate or to chanting.
How do you chant Khadgamala Mantra for someone else?
A)When doing for someone else, you have to name the person and purpose in the sankalp mantra. If you want to chant for someone simply make a mental commitment (sankalp) saying that you to help said person and that is why you want to chant. Also pray to the planet or deity to grant fruits of the chanting to said person.
Can women and children chant this Mantra?
A)Yes they can Chant.
Where should Shri Yantra picture be placed in the house?
A)Place the Yantra facing the east or north direction of your house or in puja altar. Theyantra is like a microcosmic picture of the MACROCOSM. It’s an energized tool for wealth and prosperity.
Who is the goddess of Sri Chakra?
A)Tripura Sundari(Kameshwari and kameshwara )
Who designed Sri Chakra?
A)In truth, the worship of the Sri Chakra is both an art and a science designed by divinely inspired sages; its regular performance clears all obstacles, bestows all blessings, and carries us inexorably towards the highest goal of oneness with the supreme Goddess Sri Lalita Tripur Sundari.
How many types of Yantras are there?
A)Generally, we have 56 Yantras and they have miracle benefits. Usually, Yantras are defined as visual mantras. From ancient days onwards, these yantras are used to remove the malefic effects of the evil and strengthen to positive powers.
devi khadgamala stotram meaning in telugu
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Nrusimha Kavacham | Narasimha Kavacham
Nrusimha Kavacha Mantram||Narasimha Kavacham Nrusimha Kavacha Mantram||Narasimha Kavacham
The Nrusimha Kavacha Mantram||Narasimha Kavacham is the king of all mantras (mantra-raja).The Narasimha Kavacha Stotra is a powerful mantra from the Brahmanda Purana, formerly spoken by Prahlada Maharaja. It is said that one who chants this mantra is bestowed with all opulence and will be elevated to the heavenly planets. One should first meditate on the transcendental form of Lord Narasimha (as described in verses 3 to 6 of the stotra) and pray to Him for protection.
Deity of Mantra: Narasimha Swamy
Benefits of Brahmanda Purana Narasimha Kavacham:
Narashimha was the fourth incarnation of Lord Vishnu.he Lord came in the most attractive and ferocious Man and Lion form (Nara and Shimha) and annihilated the vicious demon to restore dharma on the earth. Lord Narashimha mantras are highly powerful.
The Narasimha Kavacham offers supreme protection against all evil in the world. By chanting this, we can protect ourselves from harm and enjoy a calm and peaceful life. Reciting this shields the devotees from any harm and offers a safe and sound surrounding and a calm and normal life.
The birth of Lord Narasimha is celebrated with faith and joy on the 14th day of Vaishakha’s bright half month. There are countless temples throughout the world where Lord Nrusimha is worshiped in different forms, such as Ugra-Narasimha, Yoga-Narasimha and Lakshmi-Narasimha. Many also worship Lord Narasimha as family Deity and Ishta devata .
Buy here Natural narsingh shaligram
Secrets behind verses of Nrusimha Kavacha Mantram:
Frist Verse-vanquishes all kinds of impediments, and provides one all protection
2nd Verse – can give one elevation to the heavenly planets or liberation
3rd Verse-pray to Him for protection
4th Verse- pray to Him for protection
5th Verse-pray to Him for protection
6th Verse-pray to Him for protection
7th Verse-protect’s head
8th Verse- To protect forehead,protect speech(sound) and to protect eyes
9th Verse- Protect nose,Protect mouth
10th Verse- protect sense of taste, protect face,taste buds
11th Verse- protect neck(throat),protect arms
12th Verse- protect hands,protected from all sides,protect heart, protect house
13th Verse- May He who ripped apart the chest and abdomen,protect waist,protect navel
14th Verse- protect hips,protect private parts
15th Verse- protect thighs,protect knees, calves
16th Verse- protect feet,entire body
17th Verse- protection from the east, southeast,protection from the south and southwest
18th Verse- protect from the west,protection from all directions,protection from north west and north
19th Verse- Protection from the north west and From fear of birth and death
20th Verse- free from all sins
21st verse- bless without any doubt who wants sons ,wealth and for long life all the desires
22nd Verse- who desires for victory,the influence of all planets, earthly, heavenly, and everything in between .
23rd Verse-Supreme remedy for the poisonous effects of serpents and scorpions, protection from Brahma-raakshasa ghosts and Yakshas.
24th Verse- actions would be come divine
25th Verse- to become victorious whether among demigods(Devas), demons(Asuras), or human beings
26th Verse- recite this prayer 32,000 times attains the most auspicious of all auspicious things, and material enjoyment and liberation.
27th Verse- chanted along with wearing of ashes
28th Verse-the fear of all inauspicious planets would be removed for him
29th Verse- his diseases would be cured, Including those diseases of the abdomen.
30th Verse- can ever become like Narasimha, For just thinking about him in mind would make him your own without doubt.
31st Verse-His many arms protects us from all troubles tears and throws them out.
Narasimha Kavacham Lyrics in English,Telugu,Sanskrit/Devanagari:
శ్రీ నృసింహ కవచం | अथ श्री नृसिंहकवचस्तोत्रम् | Nrusimha Kavacham
नृसिंहकवचं वक्ष्ये प्रह्लादेनोदितं पुरा
सर्वरक्षकरं पुण्यं सर्वोपद्रवनाशनम् १నృసింహకవచం వక్ష్యే ప్రహ్లాదేనోదితం పురా |
సర్వరక్షాకరం పుణ్యం సర్వోపద్రవనాశనమ్ || ౧ ||Nrusimha kavachamVakshye prahlodhenodhitham puraa,
Sarva rakshakaram punyam , sarvopadrava nasanam 1
Meaning:
I shall now recite the Narasinha-kavacha, formerly spoken by Prahlaada Mahaaraaja . It is most pious, vanquishes all kinds of impediments, and provides one all protection .सम्पत्करं चैव स्वर्गमोक्षप्रदायकम्
ध्यात्वा नृसिंहं देवेशं हेमसिंहासनस्थितम् २సర్వసంపత్కరం చైవ స్వర్గమోక్షప్రదాయకమ్ |
ధ్యాత్వా నృసింహం దేవేశం హేమసింహాసనస్థితమ్ || ౨ ||Sarva sapath karam chaiva swarga moksha pradhayakam,
Dhyathwa Narasimham devesam hema simhasana sthitham. 2
Meaning:
It bestows upon one all opulence’s and can give one elevation to the heavenly planets or liberation .One should meditate on Lord Narasimha, Lord of the universe, seated upon a golden throne .
त्रिनयनं शरदिन्दुसमप्रभम्
लक्ष्म्यालिङ्गितवामाङ्गम् विभूतिभिरुपाश्रितम् ३వివృతాస్యం త్రినయనం శరదిందుసమప్రభమ్ |
లక్ష్మ్యాలింగితవామాంగం విభూతిభిరుపాశ్రితమ్ || ౩ ||Vivrythaasyaam trinayanam, sharad Indu sama prabham,
Lakshmyaalingitha vamangam, Vibhoothirupasritham. 3Meaning:
He has three eyes , keeps his mouth open wide and has the glow of autumn moon, And he is hugged on left side by Lakshmi and his form depends on his glowing power.
चतुर्भुजं कोमलाङ्गं स्वर्णकुण्डलशोभितम्
सरोजशोबितोरस्कं रत्नकेयूरमुद्रितम् ४చతుర్భుజం కోమలాంగం స్వర్ణకుండలశోభితమ్ |
సరోజశోభితోరస్కం రత్నకేయూరముద్రితమ్ || ౪ ||Chathur bhujam Komalangam Swarna kundala shobhitham,
Sarojashobhithoraskam rathna keyura mudhritham.4Meaning:
He has four hands, he has pretty limbs and wears a golden ear stud,His chest shines like a lotus flower and he wears gem studded bracelets.
काञ्चनसन्काशं पीतनिर्मलवाससम्
इन्द्रादिसुरमौलिष्ठः स्फुरन्माणिक्यदीप्तिभिः ५తప్తకాంచనసంకాశం పీతనిర్మలవాసనమ్ |
ఇంద్రాదిసురమౌళిస్థస్ఫురన్మాణిక్యదీప్తిభిః || ౫ ||Thapatha kanchana sankasam Peetha nirmala vasasam,
Indradhi sura moulistha sphuran manikya deepthibhi. 5Meaning:
He is dressed in a spotless yellow garment, which exactly resembles molten gold . He is the original cause of existence, beyond the mundane sphere, for the great demigods headed by Indra.He appears bedecked with rubies which are amazingly effulgent .
विरजितपदद्वन्द्वम् सन्खचक्रदिहेतिभिः
गरुत्मत्म च विनयत् स्तुयमनम् मुदन्वितम् ६విరాజితపదద్వంద్వం శంఖచక్రాదిహేతిభిః |
గరుత్మతా సవినయం స్తూయమానం ముదాన్వితమ్ || ౬ ||Virajitha pada dwandwam shanka chakradhi hethibhi
Garuthmathaa savinayam sthuyamanam mudhanwitham. 6Meaning:
He shines with two feet and very attractive and He is armed(holds) with various weapons such as the conch and wheel in his hand, And Lord Garuda( joyfully offers )with humility offers him prayers with devotion.
Having seated Lord Narasimha deva upon the lotus of one’s heart, one
should recite the following mantra:
कमलसंवासं कृत्वा तु कवचं पठेत्
मे शिरः पातु लोकरक्षार्थसम्भवः ..స్వహృత్కమలసంవాసం కృత్వా తు కవచం పఠేత్ |
నృసింహో మే శిరః పాతు లోకరక్షాత్మసంభవః || ౭ ||Swahruth kamala samvasam kruthwa thu kavacham padeth,
Nrusimho may drusou pathu loka rakshanathma sambhava. 7Meaning:
If one reads this armour after making Lord Narasimha , Who protects the world ,Occupy the lotus of his mind The Lord who is born to take care of this world will protect one’s head.May Lord Narasinha, who protects all the planetary systems, protect my head.
ऽपि स्तम्भवासः फलं मे रक्षतु ध्वनिम्
नृसिंहो मे दृशौ पातु सोमसूर्याग्निलोचनः ९సర్వగోఽపి స్తంభవాసః ఫాలం మే రక్షతు ధ్వనిమ్ |
నృసింహో మే దృశౌ పాతు సోమసూర్యాగ్నిలోచనః || ౮ ||Sarvago api sthambha vasa phalam may Rakshathu dwanim,
Nrusimho may drusou pathu soma suryagni lochana. 8Meaning:
(Let my forehead be protected by the all pervading one who is in the pillar, Although the Lord is all-pervading, He hid Himself within a pillar . May He protect my speech(sound) and the results of my activities .May Lord Narasinha, whose eyes are the sun, and fire, protect my eyes .
पातु नृहरिः मुनिवार्यस्तुतिप्रियः
नासं मे सिंहनाशस्तु मुखं लक्ष्मीमुखप्रियः १०స్మృతిం మే పాతు నృహరిర్మునివర్యస్తుతిప్రియః |
నాసాం మే సింహనాసస్తు ముఖం లక్ష్మీముఖప్రియః || ౯ ||Smruthim may pathu nruharir muni varya sthuthipriya,
Naasaam may simhanasathu , mukham Lakshmi mukha Priya. 9Meaning:
May Lord Nrihari, who is pleased by the prayers offered by the best of sages, protect my memory.May He who has the nose of a lion protect my nose, and may He whose face is very dear to the goddess of fortune protect my mouth .
विद्याधिपः पातु नृसिंहो रसनं मम
वक्त्रं पात्विन्दुवदनं सदा प्रह्लादवन्दितः ११సర్వవిద్యాధిపః పాతు నృసింహో రసనాం మమ |
వక్త్రం పాత్విందువదనః సదా ప్రహ్లాదవందితః || ౧౦ ||Sarva Vidhyadhipa pathu Nrusimho rasanaam mama,
Vakthram pathu indhu vadana sada prahlada vandhitha. 10Meaning:
May Lord Narasinha, who is the knower of all sciences, protect my sense of taste . May He whose face is beautiful as the full moon and who is offered prayers by Prahlaada Mahaaraaja protect my face . Let my taste buds be protected by the Lord of all knowledge, Narasimha, Let my face be protected by the moon faced one saluted by Prahladha.
पातु मे कण्ठं स्कन्धौ भूभृदनन्तकृत्
दिव्यास्त्रशोभितभुजः नृसिंहः पातु मे भुजौ १२నృసింహః పాతు మే కంఠం స్కంధౌ భూభరణాంతకృత్ |
దివ్యాస్త్రశోభితభుజో నృసింహః పాతు మే భుజౌ || ౧౧ ||Nrusimha pathu may kandam , skandhou bhoo bharanantha kruth,
Divyasthra shobhitha bhujo Nrusimha pathu may bhujou. 11Meaning:
Let my neck (my throat) be protected by Narasimha ,He is the sustain er of the earth and the performer of unlimited wonderful activities And shoulders by him who rules over the world till the end ,And let that Narasimha whose arms shine,With divine weapons protect my arms. His arms are resplendent with transcendental weapons .
देववरदो नृसिंहः पातु सर्वतः
हृदयं योगिसाध्यश्च निवासं पातु मे हरिः १३
కరౌ మే దేవవరదో నృసింహః పాతు సర్వతః |
హృదయం యోగిసాధ్యశ్చ నివాసం పాతు మే హరిః || ౧౨ ||Karou may deva varadho, nrusimha pathu sarvadha,
Hrudayam yogi sadshyascha , nivasam pathu may Hari. 12
Meaning:
May the Lord, who bestows benedictions upon the demigods, protect my hands, be protected by the protector of devas, Let me be protected from all sides by Lord Narasimha, Let my heart be protected by him who can be approached by great sages, And let my house be protected by Lord Hari.
पातु हिरण्याक्ष-वक्षःकुक्षिविदारणः .
नाभिं मे पातु नृहरिः स्वनाभिब्रह्मसंस्तुतः .. १४..మధ్యం పాతు హిరణ్యాక్షవక్షఃకుక్షివిదారణః |
నాభిం మే పాతు నృహరిః స్వనాభి బ్రహ్మసంస్తుతః || ౧౩ ||Madhyam pathu Hiranyaksha , Vaksha kukshi vidaranaa,
Nabhim may pathu nruhari, , sva nabhi brahma samsthuthaa. 13Meaning:
May He who ripped apart the chest and abdomen of the great demon HiraNyaaksha protect my waist, and may Lord Nrihari protect my navel . He is offered prayers by Lord Brahmaa, who has sprung from his own navel .
कोटयः कट्यां यस्यासौ पातु मे कटिम्
गुह्यं मे पातु गुह्यानां मन्त्राणां गुह्यरूपदृक् १५బ్రహ్మాండకోటయః కట్యాం యస్యాసౌ పాతు మే కటిమ్ |
గుహ్యం మే పాతు గుహ్యానాం మంత్రాణాం గుహ్యరూపధృక్ || ౧౪ ||Brahmanda kotaya katyaam yasyasou pathu may katim,
Guhyam may pathuu guhyanaam manthraanaam guhya roopa druk. 14Meaning:
May He on whose hips rest all the universes protect my hips.May the Lord protect my private parts . He is the know er of all mantras and all mysteries, but he himself is not visible.
मनोभवः पातु जानुनी नररूपदृक्
जङ्घे पातु धराभर-हर्ता योऽसौ नृकेशरी १६ఊరూ మనోభవః పాతు జానునీ నరరూపధృక్ |
జంఘే పాతు ధరాభారహర్తా యోఽసౌ నృకేసరీ || ౧౫ ||Ooru manobhava pathu jahnuni nara roopa druk,
Jange pathu dharaa bhara harthaa yo as ou nrukesari. 15Meaning:
Let my thighs be protected by one who happens in the mind, Let my knees be protected by him who has a human form,Let my calves be protected by him who lightens my load , And appears in the form of a combination of man and lion.
राज्यप्रदः पातु पादौ मे नृहरीश्वरः
सहस्रशीर्षापुरुषः पातु मे सर्वशस्तनुम् १७
సురరాజ్యప్రదః పాతు పాదౌ మే నృహరీశ్వరః |
సహస్రశీర్షా పురుషః పాతు మే సర్వశస్తనుమ్ || ౧౬ ||Sura rajya pradha pathu padhou may nruhareswara,
Sahasra seershaa Purusha pathu may sarva sas thanum. 16
Meaning:
Let my feet be protected by the God in man lion form,Who looks after the kingdom of all devas,He is the Supreme Controller in the form of a man and lion combined .And let my entire body be protected by the God,Who has one thousand heads.
पूर्वतः पातु महावीराग्रजोऽग्नितः
महाविष्णुर्दक्षिणे तु महाज्वलस्तु नैरृतः १८మహోగ్రః పూర్వతః పాతు మహావీరాగ్రజోఽగ్నితః |
మహావిష్ణుర్దక్షిణే తు మహాజ్వాలస్తు నైరృతౌ || ౧౭ ||
Mahogra poorvatha pathu maha veeragrajo agnitha,
Maha Vishnu dakshine thu maha jwalasthu nairyathi. 17Meaning:
May that most ferocious personality protect me from the east.May He who is superior to the greatest heroes protect me from the southeast, which is presided over by Agni .May the Supreme Visnu protect me from the south, and may that person of blazing luster protect me from the southwest .
पातु सर्वेशो दिशि मे सर्वतोमुखः
नृसिंहः पातु वायव्यां सौम्यां भूषणविग्रहः १९పశ్చిమే పాతు సర్వేశో దిశి మే సర్వతోముఖః |
నృసింహః పాతు వాయవ్యాం సౌమ్యాం భూషణవిగ్రహః || ౧౮ ||Paschime pathu sarveso, Disi may sarvatho mukha,
Nrusimha pathu vayavyaam, soumyam bhooshana vigraha. 18Meaning:
May the Lord of everything protect me from the west . His faces are everywhere, so please may He protect me from all directions . May Lord Narasinha protect me from the northwest, which is predominated by Vaayu, and may He whose form is in itself the supreme ornament protect me from the north, where Soma resides.
पातु भद्रो मे सर्वमङ्गलदायकः
संसारभयतः पातु मृत्योर् मृत्युर् नृकेशरी २०
ఈశాన్యాం పాతు భద్రో మే సర్వమంగళదాయకః |
సంసారభయదః పాతు మృత్యోర్మృత్యుర్నృకేసరీ || ౧౯ ||Eeshanyo pathu bhadro may , srava mangala dhayaka,
Samsra bhayadha pathu mruthyor mruthyus nrukesari. 19
Meaning:
Let the God who protects and gives all things auspicious, Protect me from the north west and let me be protected , From fear of birth and death in this material world by the Lord Narasimha, Who is indeed death to death itself.
नृसिंहकवचं प्रह्लादमुखमण्डितम्
भक्तिमान् यः पठेनित्यं सर्वपापैः प्रमुच्यते २१
ఇదం నృసింహకవచం ప్రహ్లాదముఖమండితమ్ |
భక్తిమాన్యః పఠేన్నిత్యం సర్వపాపైః ప్రముచ్యతే || ౨౦ ||Idham nrusimha kavacham , prahladha mukha manditham,
Bhathiman ya paden nithyam sarva papam prumuchyathe. 20
Meaning:
This Narasinha-kavacha has been ornamented by issuing from the mouth of Prahlaada Mahaaraaja . A devotee who reads daily this becomes freed from all sins .
धनवान् लोके दीर्घायुरुपजायते
कामयते यं यं कामं तं तं प्राप्नोत्यसंशयम् २२పుత్రవాన్ ధనవాన్ లోకే దీర్ఘాయురుపజాయతే |
యం యం కామయతే కామం తం తం ప్రాప్నోత్యసంశయమ్ || ౨౧ ||Puthravan , dhanavan loke deerga ayur upa jayathe,
Yam yam kamayathe kamam tham tham prapnonsthyasamsayam. 21Meaning:
Whatever one desires in this world,he would be blessed with sons , wealth and a very long life,
And all that he desires would be achieved by him without any doubt.
जयमाप्नोति सर्वत्र विजयी भवेत्
भूम्यन्तरीक्षदिव्यानां ग्रहाणां विनिवारणम् २३సర్వత్ర జయమాప్నోతి సర్వత్ర విజయీ భవేత్ |
భూమ్యన్తరిక్షదివ్యానాం గ్రహాణాం వినివారణమ్ || ౨౨ ||
Sarvathra jayam aapnothi , sravathra vijayee bhaveth,
Bhhomyanthareeksha divyaanaam grahaanaam vini varanam. 22Meaning:
He who desires for victory becomes victorious who desires victory would get victory everywhere,and indeed becomes a conqueror.He wards off the influence of all planets, earthly, heavenly, and everything in between .
वृश्चिकोरगसम्भूत-विषापहरणं परम्
ब्रह्मराक्षसयक्षाणां दूरोत्सारणकारणम् २४వృశ్చికోరగసంభూతవిషాపహరణం పరమ్ |
బ్రహ్మరాక్షసయక్షాణాం దూరోత్సారణకారణమ్ || ౨౩ ||Vruschiko raga sambhootha visha apa haranam param,
Brahma Rakshasa yakshaanaam dhoorothsaarana karanam. 23Meaning:
This is the supreme remedy for the poisonous effects of serpents and scorpions ( armour steals away the poison caused by serpents and scorpions,), and Brahma-raakshasa ghosts and Yakshas are driven far- far away .
तलपात्रे वा कवचं लिखितं शुभम्
करमूले धृतं येन सिध्येयुः कर्मसिद्धयः २५భూర్జే వా తాళపత్రే వా కవచం లిఖితం శుభమ్ |
కరమూలే ధృతం యేన సిధ్యేయుః కర్మసిద్ధయః || ౨౪ ||Bhurje vaa thala pathre vaa kavacham likhitham shubham,
Kara moole drutham yena sidhyeyu karma sidhaye. 24Meaning:The One may writes this most auspicious prayer on his arm, or inscribe it on a palm-leaf and attach it to his wrist, and all his activities will become perfect (his actions would be come divine.)
मनुष्येषु स्वं स्वमेव जयं लभेत्
एकसन्ध्यं त्रिसन्ध्यं वा यः पठेन्नियतो नरः २६దేవాసురమనుష్యేషు స్వం స్వమేవ జయం లభేత్ |
ఏకసంధ్యం త్రిసంధ్యం వా యః పఠేన్నియతో నరః || ౨౫ ||Devasura manushyeshu swam swameva jayam labheth,
Yeka sandhyam trisandhyam vaa ya paden niyatho nara. 25Meanings:
One who regularly chants this prayer, whether once or thrice (daily), In the dawn, noon or dusk or one of these times, he becomes victorious whether among demigods(Devas), demons(Asuras), or human beings .
मङ्गलमङ्गल्यं भुक्तिं मुक्तिं च विन्दति
द्वात्रिंशतिसहस्राणि पठेत् शुद्धात्मनां नृणाम् २७సర్వమంగళమాంగళ్యం భుక్తిం ముక్తిం చ విన్దతి |
ద్వాత్రింశతిసహస్రాణి పఠేచ్ఛుద్ధాత్మనాం నృణామ్ || ౨౬ ||Sarva mangala mangalyam , bhuthim , muykthim cha vindathi,
Dwathrimsad sahasrani padeth shudhatmanaam nrunaam. 26Meaning:
One who with purified heart recites this prayer 32,000 times attains the most auspicious of all auspicious things, and material enjoyment (wealth and salvation.) and liberation are already understood to be available to such a person .
कवचस्यास्य मन्त्रस्य मन्त्रसिद्धिः प्रजायते
अनेन मन्त्रराजेन कृत्वा भस्माभिर्मन्त्रानाम् २८కవచస్యాస్య మంత్రస్య మంత్రసిద్ధిః ప్రజాయతే |
అనేన మంత్రరాజేన కృత్వా భస్మాభిమన్త్రణమ్ || ౨౭ ||Buy Shri Lord Narasingh Idol for puja or home decor Buy Shri Lord Narasingh Idol for puja or home decor
Kavachayasya manthrasya manthra sidhi prajayathe,
Anena manthra rajena kruthwa bhas mabhi manthranam. 27Meaning:
This Kavacha-mantra is the king of all mantras.If this is chanted along with wearing of ashes, by the help of this, he would get mastery over it chanting all other mantras .
विन्यसेद्यस्तु तस्य ग्रहभयं हरेत्
त्रिवारं जपमानस्तु दत्तं वार्याभिमन्त्र्य च २९తిలకం విన్యసేద్యస్తు తస్య గ్రహభయం హరేత్ |
త్రివారం జపమానస్తు దత్తం వార్యభిమన్త్ర్య చ || ౨౮ ||Thilakam vinyased yasthu thasya graham bhayam hareth,
Trivare japamanasthu datham varibhya manthrya cha. 28Meaning:
By wearing a Tilaka and after doing Aachamana (with water) with mantras,If this mantra is chanted three times for three weeks, the fear of all inauspicious planets would be removed for him.
यो नरो मन्त्रं नृसिंहध्यानमाचरेत्
तस्य रोगः प्रणश्यन्ति ये च स्युः कुक्षिसम्भवाः ३०ప్రాశయేద్యో నరో మంత్రం నృసింహధ్యానమాచరేత్ |
తస్య రోగాః ప్రణశ్యంతి యే చ స్యుః కుక్షిసంభవాః || ౨౯ ||Prasayedhyo naro mantram , nrusimha dhyanamacharedh,
Thasya roga pranasyanthi ye cha syu kukshi sambhavaa. 29Meaning:
That person who recites this mantra, After meditating on Lord Narasimha , if the man,
Masters this mantra his diseases would be cured, Including those diseases of the abdomen.
Kimathra bahu nokthena nrusimha sadruso bhaveth,
Manasa chinthitham yathu sa thachapnothya samsayam. 30కిమత్ర బహునోక్తేన నృసింహసదృశో భవేత్ |
మనసా చింతితం యత్తు స తచ్చాప్నోత్యసంశయమ్ || ౩౦ ||
Meaning:Which other great one can ever become like Narasimha, For just thinking about him in mind would make him your own without doubt.
गर्जन्तं गार्जयन्तं निजभुजपतलं स्फोटयन्तं हतन्तं
रूप्यन्तं तापयन्तं दिवि भुवि दितिजं क्षेपयन्तं क्षिपन्तम् 31
గర్జన్తం గర్జయన్తం నిజభుజపటలం స్ఫోటయన్తం హఠన్తం
రూప్యన్తం తాపయన్తం దివి భువి దితిజం క్షేపయన్తం క్షిపన్తమ్ |garjantam garjayantam nija-bhuja-patalam sphotayantam hatantam
dipyantam tapayantam divi bhuvi ditijam kshepayantam kshipantam
क्रन्दन्तं रोषयन्तं दिशि दिशि सततं संहरन्तं भरन्तं
वीक्षन्तं पूर्णयन्तं करनिकरशतैर्दिव्यसिंहं नमामि ३१క్రన్దన్తం రోషయన్తం దిశి దిశి సతతం సంహరన్తం భరన్తం
వీక్షన్తం ఘూర్ణయన్తం శరనికరశతైర్దివ్యసింహం నమామి ||krandantam roshayantam dishi dishi satatam samharantam bharantam
vikshantam purnayantam kara-nikara-shatair divya-simham namami 32
Meaning:
Lord Narasinha roars loudly and causes others to roar . With His multitudes of arms He tears the demons asunder and kills them in this way . He is always seeking out and tormenting the demonic descendants of Diti, both on this earth planet and in the higher planets, and He throws them down and scatters them . He cries with great anger as He destroys the demons in all directions, yet with His unlimited hands He sustains, protects, and nourishes the cosmic manifestation . I offer my respectful obeisances to the Lord, who has assumed the form of a transcendental lion .
इति श्रीब्रह्माण्डपुराणे प्रह्लादोक्तं श्रीनृसिंहकवचं सम्पूर्णम्
ఇతి శ్రీబ్రహ్మాండపురాణే ప్రహ్లాదోక్తం శ్రీ నృసింహ కవచమ్ |
Ithi Sri Brahmanda purane prahalodhoktham nrusimha kavacham sampoornamMeaning:
Thus ends the armour of Narasimha told by Prahlada found in Brahmanda Purana.
Buy this Brass Lord Narasimha with Goddess Lakshmi Statue Buy this idol for puja
Refers Books:
Buy book here sri narsingh puran Buy this Book Shri Narsingh Rehasyam Most asked FAQs:
What is Narasimha mantra? What is Narsingh kavach?
A)The Narasimha Kavacha Stotra is the king of all mantras.The mantras residing in the kavach {protective shields of gods and goddesses} wield immense power. Wearing and reciting these kavach and their fruits are authentically described in the scriptures.The Narasimha Kavacham offers supreme protection against all evil in the world. By chanting this, we can protect ourselves from harm and enjoy a calm and peaceful life.
Can Women and Children chant this? Does it require upadesam?
A) No upadesam, anyone can chant
Can we chant Nrusimha Kavacham Mantra daily?
A)yes you can chant mantra daily morning and evening.
If you are not able to read this Mantra what should you do?
A)Just listen this mantra and try to read after.
How do I attain ‘siddhi’ in Nrusimha Kavacham Mantra?should i make Japa in one day?
A)32,000 times attains the most auspicious of all auspicious things.Please do japa not on the count, if you count your concentration will be on count.Do japa daily once it reaches the 32000 you will automatically get siddhi.
Sarva Shukla Saraswati Mantras
Sarva Shukla Saraswati Mantras Soundarya Lahari has 3 important Slokas that have Saraswathi Mantras and Beejaksharas incorporated in them. These 3 are called Sarva Shukla Saraswati Mantras.
The Soundarya Lahari is not only a poem. It is a tantra textbook, giving instructions on puja and offerings, many yantras, almost one to each shloka; describes tantric ways of performing devotion connected to each specific shloka; and details the results ensuing.
Soundarya Lahari meaning waves of beauty consists of two parts viz. Ananda Lahari meaning waves of happiness (first 41 stanzas) and Soundarya Lahari (the next 59 stanzas). It is believed that Lord Ganesha himself has etched the Ananda Lahari on Mount Meru (Some people believe that Sage Pushpa Dhantha did the etching). It was read from there by Sage Goudapada who taught it to Adi Sankara. Adi Sankara himself added the rest of the 59 stanzas and completed it.
These 100 stanzas are supposed to be the foremost among Mantra literature. It is also believed that by Making suitable Yantras and reciting particular stanzas and worshipping the yantras almost anything can be obtained in the world .There are more thn 36 commentaries to Soundarya Lahari written in Sanskrit itself. Of them the most famous is that written by Lakshmi Dhara alias Lalla, His commentary is used to understand the meaning of the different verses.
Though there are large number of translations and commentaries of Soundarya Lahari available this is perhaps the first time an attempt is made by a mere novice to translate them in to English verse. The aim is to bring to the notice of the devotes who know English better than other languages , the majesty of the medium of worship called Soundarya Lahari. A transliteration in roman script is also given. May all those who read this be drenched forever by this “Wave of happiness”.
Sarva Shukla Saraswati Mantras:
Sarva Shukla Saraswati Mantras Soundarya lahari 15 sloka yantra Soundarya Lahari Miracles-Mantra for Education:
Soundarya Lahari 15th Verse and Yantra:
Saraj-jyotsna-shuddham sasi-yuta-jata-juta-makutam
Vara-traasa-traana-sphatika-ghutika-pustaka karaam;
Sakrn na thva nathva katham iva sathaam sannidadhate
Madhu-kshira-drakhsa-madhurima-dhurinah phanitayah.(soundarya lahari sloka 15 -Ability to write poems and ability to become scholar)
శరజ్జ్యోత్స్నా శుద్ధాం శశియుత-జటాజూట-మకుటాం
వర-త్రాసత్రాణ స్ఫటికఘుటికా-పుస్తక-కరాం
సకృన్న త్వా నత్వా కథమివ సతాం సన్నిదధతే
మధు-క్షీర-ద్రాక్షా- మధురిమ-ధురీణాః ఫణితయః॥ 15॥Meaning:
Sweetest words rivaling the honey, milk and grapes,
Can only Come to the thoughts of the devotee,
Who once meditates on your face,
Which is like the white autumn moon,
On your head with a crown with the crescent moon and flowing hair,
And hands that shower boons and give protection,
Which hold the crystal chain of beads and books.
How can torrents of words, excelling even honey, milk and grapes, help flowing from the mouth of good men who once make prostration to Thee who art endowed with the lustre of the autumnal moon, who art holding Thy hands in the pose of granting boons and offering protection, and sporting in the other two a rosary of crystal beads and a book, and who wearest the crescent moon in Thy crown of plaited locks.
Mode of worship: Yantra to be made on gold plate or in water placed in a siver vessel. With any liquid, Yantra can be made by squeezing the same from a cloth soaked with that liquid. Sit facing East. Chant this sloka 1000 times daily for 45(48) days.
Offerings for Goddess: Cooked rice, honey, sugar and fruits.
Deity of this Sloka : Shri Kaameshi Devi
Archana: Chanting of Saraswathi Ashtotharam offering white flowers and Lalitha Ashtotharam offering red flowers.
Benefits of 15th Mantra in Soundarya Lahari: Getting poetic imagination and enlightenment.
Literal Results: Attaining wisdom over disturbing issues. Enjoying sweet foods. Creative intellect gets enhanced, elevation in academics.
Soundarya Lahari 16th verse and Yantra:
Soundarya Lahari 16th verse and Yantra Kavindranam chetah-kamala-vana-baal’atapa-ruchim
Bhajante ye santah katichid arunameva bhavatim;
Virinchi-preyasyas tarunatara sringara-lahari-
Gabhirabhi vagbhir vidadhati satam ranjanamami.(Mastery of Vedas)కవీంద్రాణాం చేతఃకమలవనబాలాతపరుచిం
భజంతే యే సంతః కతిచిదరుణామేవ భవతీం ।
విరించిప్రేయస్యాస్తరుణతరశఋంగారలహరీ-
గభీరాభిర్వాగ్భిర్విదధతి సతాం రంజనమమీ ॥ 16 ॥Meaning:
She who is the purple luster of the dawn,
To the lotus forest like mind,
Of the kings of poets of the world,
And thus called Aruna-the purple coloured one,
Creates happiness in the mind of the holy,
With tender passionate wave of words ,
(Of Sarswathi the darling of Brahma,)
Which are royal and youthful.
O Mother, Thou Aruna, the crimson-coloured Goddess, art like the light of morning’s rising sun to the lotus flowers constituted of the minds of gifted poets (helping as Thou dost, their poesy to blossom forth). Therefore, those devoted men who adore Thee become capable of delighting the minds of assemblies of literary connoisseurs with the majestic flow of their words surging like waves of erotic sentiments emanating from youthful Saraswathi; the Goddess of Learning.
Deity of this Sloka : Shri Bhoo Devi
How to Worship: Yantra to be made on gold or copper plate. Sit facing North-East. Chant this sloka 1008 (1000) times daily for 44 (45,41) days.
Archana: Chanting of Saraswathi Ashtotharam and Lalitha Thrishati offering jasmine or white flowers.
Offerings: Cooked rice, curd, milk, honey and fruits.
Benefits of Soundarya Lahari Mantra 16 Number : Erudition, knowledge of Vedas and Shastras, knowledge of various languages and immunity from evil effects of spirits.
Hidden secrets behind Mantra :
Winning in debates, enticing public through dynamic oratory, capable of emerging victorious in extremely difficult subjects or higher studies and attaining top grades. Highly suited for people in the field of politics and law.
Soundarya Lahari 17th Verse and Yantra:
Soundarya Lahari 17th Verse and Yantra Savitribhir vacham Chasi-mani-sila-bhanga-rucibhir
Vasiny’adyabhis tvam saha janani samchintayati yah;
Sa karta kavyanam bhavati mahatam bhangi-rucibhih
Vacobhi vagdevi-vadana-kamal’amoda madhuraii.. (mastery over words, Knowledge of science)సవిత్రీభిర్వాచాం శశిమణిశిలాభంగరుచిభిః
వశిన్యాద్యాభిస్త్వాం సహ జనని సంచింతయతి యః ।
స కర్తా కావ్యానాం భవతి మహతాం భంగిరుచిభిః
వచోభిర్వాగ్దేవీవదనకమలామోదమధురైః ॥ 17 ॥Meaning:
Oh, mother holy,
He who worships you,
Along with the goddess like Vasini,
Who are the prime source of words,
And you who are having the great luster,
Got by breaking the moon stone,
Becomes the author of great epics,
Which shine like those written by great ones,
And which have the sweet scent
Of the face of the goddess of knowledge
O Mother! Those who meditate on Thee in association with Vashini and allied deities- who are all the sources of speech and whose radiance resembles the lustre of freshly cut moonstone-can become the authors of poetical works as delightful as those of great ones, and sweet with the fragrance of the mouth of Saraswathi, Goddess of poesy and learning.
savitri bhir vacam – those word-bearing elements
sasi mani silabhanga ruci bhih – of broken moonstone lustre
vasin yadya bhih – with her word Vashinis
tvam saha – as associated with you
janani – o mother
sancintayati – yah – he thus able to contemplate
saha – he
karta kavyanam – the author of (great) poetic works
bhavati – he becomes
mahatam – great (poetic works – above)
bhangiruci bhihi – of scintillating sweetness
vaco bhih – by words
vak devi vadana kamala moda madhuraih – adding sweet charm to the lotus face of the Goddess of the Word
How to worship: Yantra to be made on gold or copper plate. Sit facing North-East. Chant this sloka 1008 (1000) times daily for 44 (45, 41) days.
Archana: Chanting of Laitha Thrishati and Saraswathi Ashtotharam offering white or jasmine flowers.
Offerings:Cooked rice mixed with curd, milk, fruits and honey.
Benefits: Gives erudition, knowledge of Vedas, Shastras and different languages. Immunity from effects of evil spirits.
Hidden secrets behind Mantras: Magnetic personality and speech. Radiance adding luster to complexion.
Most asked FAQs:
Can ‘elevation in academics’ be gained if done without yantra? What will be the results if done that way?
Yantra installation and puja are not necessary and not allowed for non-Srividya Upasakas. To do yantra puja, one must be initiated by a recognized Srividya Upasaka or spiritual Guru. Mantra chanting (minimum of 11 times everyday to 108 times) will yield very good results.
Note:
As noted in the Introduction, certain sounds in Sanskrit do not exist in English – the “sh” sound in “Shiva”, Vashini” etc. is one of them. It is somewhere between “s” and “sh” in English and appears as both of these in the original manuscripts.
Powerful Tithi Nitya Devata Mantras
Tithi Nitya Devata Mantras Tithi Nitya Devata Mantras
Power Tithi Nitya Devata Mantras are Advance Srividya Sadhana called Chandrakala Vidya whwere all 16 Nithyas will be invoked in our soul to complete our diveine incranation on this earth.This chandrakala vidya is ultimate siddha Vidya then all yogic and tantric sadhana in this world.All those in Sri Vidya Upasana are very well aware of Tithi Nitya Devatas (with Tithi Nitya Devata Mantras). 15 tithis ( Lunar days) from first day after Amavasya, that is Shukla padya to Pournami and 15 Tithis from Krishna Padya to Amavsya are assigned to 15 Tithi Nitya Devis.Sri Kameshwari Nitya Devi is the Tithi Nitya Devi for Shukla Padya and Amavasya Tithi. That is for Amavasya and also for the next day after Amavasya.Devi Aradhakas, devotees, though not initiated into SriVidya, may also do meditation on these Tithi Nitya on particular Tithis with the respective Dhyana Slokas. What is needed is devotion, faith & trust in DEVI.Sri Lalita is ADYA SHAKTI who is Sat, Ananda and Poorna Sadanandapoorna. Around HER are 15 Anga Devatas or Avarana Devatas called NITYA DEVIS. These Nitya devis represent Five primordial elements, i.e., Pancha Bhutas with their 15 Gunas. Each Panchabootha/Element has in it Satva, Rajas and Tamo Gunas and hence it is 15. There is also another way of understanding these 15 Nitya devis by Vyavakarana method or Arithmetical progression i.e., giving Prithvi 1, Appu 2, Teju 3, Vayu 4 and Akasha 5, total all these makes it 15.33 rd Sutra of Bhavanopanishad reads “Panchadasha tithi rupena kaalasya parinaamaavalokanam.” Bhaskararaya in his commentary on this Sutra saysthat the Universe is of three kinds, Kala (Time) and Desha (Space) and that which is the union of both. “Realising the evolution of time through the fifteen letters” is thus the dissolution of the external Universe in one’s ATMA.Once we worship Kameshwari Nitya, we will be worshiping all these Shakti Devatas at once.Tithi Nitya Devata Mantras / The Sixteen Nityas-Nithya Devatha Mantras:
1)KameSwari :
Aim hreem Sreem am aim sakala hreem nithya klinne mada dravey Souham KameSwaree Nithyaa Sree paadukaam poojayaami tharpayaami namaha2)Bhagamaalini:
aim hreem Sreem aam aim bhaga bhuge bhagini bhagodari bhagamaale
bhagaavahe bhagaguhye bhagayOni bhaganipaathini
sarvabhagavaSamkari bhagaroope nithyaklinne bhagasvaroope
sarvaani bhagaani mehyaanaya varade rethe surethe
bhagaklinne klinnadrave kledaya dravaya amoghe
bhagavichche kShubha kShobhaya sarva sathvaan bhageSvari
aim Bloom jem bloom bhem bloom,moem bloom,hem bloom
hem klinne sarvaani bhagaani me vaSamaanaya sthreem hara blem hreem aam
bhagamaalinee nithya Sree padukaam poojayaami tharpayaami namaha3)Nithyaklinna:
aim hreem Sreem im om hreem nithyaklinne mada drave svaahaaim nithyaklinna nithya Sree paadukaam poojayaami tharpayaami namaha4)Bherunda:
aim hreem Sreem eem om krom bhrom kraum jhraum
chraum jraum svaahaa eem bherunda nithya
Sree paadukaam poojayaami tharpayaami namaha5)Vahnivasini:
aim hreem Sreem um om hreemvahni vaasinyai namaha um vahni vaasini NithyaSree padukaam poojayaami tharpayaami namaha6)Maha vajreswari:
aim hreem Sreem oom hreem klinne aim kromnithya mada drave hreem oom mahaa vajreSvareeNithya Sree paadukaam poojayaami tharpayaami namaha7)Siva dhoothi:
aim hreem Sreem arum hreem Sivadootyai namahaarum Sivadooti nithyaSree paadukaam poojayaami tharpayaami namaha8)Twaritha:
aim hreem Sreem aroom om hreem hum khe chakShe kShah streem hum kShem hreem phat aroomthvarithaa nithya Sree paadukaam poojayami tharpayaami namaha9)Kulasundari:
aim hreem Sreem alum aim kleem Souhalum kulasundaree nithyaSree paadukaam poojayaami tharpayaami namaha10)Nithya:
aim hreem Sreem aloom hasakalaradaimhasakalaradeem hasakalaradauhaloom nithyaa Sree paadukaaam poojayaami tharpayaami namaha11)Neelapathaaka:
aim hreem Sreem em hreem phrem sroomkrom aam kleem aim bloom nithya mada draveyhum phrem hreem em neelapathaakaa nithyaSree paadukaam poojayaami tharpayaami namaha12)Vijaya:
aim hreem Sreem aim bhamarayoom aim vijayaanithya Sree paadukaam poojayaami tharpayaami namaha13)Sarvamangala:
aim hreem Sreem om svoum om saravamangalaanithya Sree paadukaam poojayaami tharpayaami namaha14)Jwaalamaalini:
aim hreem Sreem aum om namo bhagavathi jvaalaamaalinidevadevi sarva bhootha samhaara kaarike jaathavedasi jvalanthi jvala jvalaprajvala prajvala hraam hreem hroom ra ra ra ra ra ra rajvala maalini hum phat svaaha aum jvaalaa maalini nithyaSree paadukaam poojayaami tharpayaami namaha15)Chitra:
aim hreem Sreem aha chkaum aha chithraa nithyaSree paadukaam poojayaami tharpayaami namha16)Shodashi/Mahanithya/ Sri vidya-Goddess Nitya:
aim hreem Sreem aham
ka ye yee la hreem ha sa ka ha la hreem sa ka la hreem
aham ShodaSee mahaa nithya
Sree paadukaam poojayaami tharpayaami namahaHidden secrets about 16 Nitya Devi Mantra -Nitya Devata Mantras:
Nitya Devi Tantra-Thithi Nitya Devata Pooja:Kameshvari Nitya:
The first Nitya in the cycle is Kameshvari, a name which means Lady of Desire.Her vidya (mantra) according to the Tantrarajatantra, is Aim Hrim Shrim Am Aim Sa Ka La Hrim Nityaklinne Madadrave Sauh Am Kameshvari Nitya Shri Padukam Pujayami Tarpayami Namah.The same tantra gives her dhyana or meditation image as red like 10 million dawn suns, having a diadem of rubies, wearing throat ornaments, necklaces, waistchains and rings. She is red, has six arms and three eyes, and bears a crescent Moon, smiling softly. She holds a bow of sugar cane, flowering arrows, noose, goad, and a nectar-filled begemmed cup, showing the mudra of bestowing boons. The five arrows of desire (Kama) in the five petals are Longing, Maddening, Kindling, Enchanting and Wasting. These five Kamas are five forms of Kamadeva, Lalita as Krishna, who are Kamaraja (Hrim), Manmatha (Klim), Kandarpa (Aim), Makara (Blum) and Manobhava (Strim) with the colours yellow, white, red, purple and blue. Each of the Kamadevas has two eyes and two arms, the hands holding sugar cane bow and flowering arrows, the very form of the five elements.Bhagamalini Nitya:
Nitya Bhagamalini, whose name refers to the flowering yoni, is the second of the cycle of the waxing Moon and has a remarkable and very long vidya (mantra) which runs:Aim Hrim Shrim Am Aim Bhagabuge Bhagini Bhagodari Bhagamale Bhagavahe Bhagaguhye Bhagayoni Bhaganipatini Sarvabhagavashankari Bhagarupe Nityaklinne Bhagasvarupe Sarvani Bhagani Me Hyanaya Varade Rete Surete Bhagaklinne Klinnadrave Kledaya Dravaya Amoghe Bhagavicce Kshubha Kshobhaya Sarvasatvan Bhagodari Aim Blum Jem Blum Bhem Blum Mom Blum Hem Blum Hem Klinne Sarvani Bhagani Me Vashamanaya Strim Hara Blem Hrim Am Bhagamalini Nitya Shri Padukam Pujayami Tarpayami Namah.She has six arms, three eyes, sits on a lotus and holds in her left hands a night water lily, a noose and a sugar cane bow and in her right a lotus, a goad and flowering arrows. Around her is a host of Shaktis all of whom look like her, according to the Tantrarajatantra.The Dakshinamurti Samhita has a different image (dhyana). Here (chapter 41), she is described as dwelling in the middle of a flowery forest, adorned with various gems, holding noose, goad, book, scales, nail and writing implement, showing the mudras or hand gestures of allaying fears and bestowing boons. Her yantra is described differently, too, as triangle, hexagon, 16 petals, eight petals, then the bhupura or fence.Nityaklinna Nitya:
Her name means Wet Nitya, or Always Wet.The third Nitya’s mantra is Aim Hrim Shrim Nityaklinne Madadrave Svaha im Nityaklinna Nitya Shri Padukam Pujayami Tarpayami Namah.She is surrounded by 19 Shaktis, according to the Tantraraja, who are Kshobhini, Mohini, Lila, Nitya, Niranjana, Klinna, Kledini, Madanatura, Madadrava, Dravini, Vidhana, Madavila, Mangala, Manmatharta, Manashvini, Moha, Amoda, Manomayi, Maya, Manda and Manovati. The Nityaklinna herself, the same tantra says, is restless with desire, smeared with red sandal paste, wears red clothes, smiles, has a half moon on her head, and holds noose, goad, cup and makes the mudra dispelling fear.The Dakshinamurti Samhita (chapter 42) gives her root mantra as being of 11 syllables, Hrim Nityaklinna Madadrave Svaha.Bherunda Nitya:
Bherunda, the fourth Nitya, has three eyes and eight arms, with her body the colour of molten gold, wearing beautiful ornaments on her hands, feet, arms and around her waist. She smiles sweetly with her hands holding noose, goad, shield, sword, mace, thunderbolt (vajra), bow and arrow.The vidya mantra is: Aim Hrim Shrim Im Om Krom Bhrom Kraum Jhmraum Cchraum Jraum Svaha Im Bherunda Nitya Shri Padukam Pujayami Tarpayami Namah, says Tantraraja. Using her mantra destroys poison.The Dakshinamurti Samhita describes her yantra as being triangle, eight petals and bhupura. In the triangle are Shikhini, Nilakanthi and Raudri. Bherunda, according to this source, rules the Vetalas. The vidya mantra also differs.Vahnivasini Nitya:
Vahnivasini is the fifth Nitya (Eternity) in the cycle, her name meaning the dweller in fire.Her mantra is Om Hrim Vahnivasiniyai Namah. The Shaktis in the eight trikonas are Jvalini, Visphulingini, Mangala, Sumanohara, Kanaka, Ankita, Vishva and Vividha.In the 12 petals are the 12 signs of the Hindu (sidereal)zodiac. Her description in the Tantraraja Tantra is as a beautiful young woman, the colour of gold, with eight arms, dressed in yellow silk garments, adorned with rubies. She holds a red lotus, a conch, a bow of red sugarcane and the full moon in her left hands; in her right a white water lily, golden horn, flowery arrows and a citron. Around her are numberless Shaktis who look like her. She is the dweller in fire who devours the universe.Mahavajreshvari Nitya:
Her vidya-mantra is Um Hrim Klinne Aim Krom Nityamadadrave Hrim Um Mahavajreshvari Nitya Shri Padukam Pujayami Tarpayami Namah.This Nitya is described in the Tantraraja as having four arms, three eyes, garmented in red, red in colour, wearing red jewels and strewn with red flowers, wearing a crown of rubies. She sits on a throne on a golden boat which floats on an ocean of blood, and holds noose, goad, sugar cane bow and flowering arrows. She is surrounded by a host of Shaktis similar to her and sways while she smiles mercifully.The description in the Dakshinamurti Samhita differs. Here, she is described as resembling the china rose, wearing red clothes, and holding noose, goad, skull and dispelling fear. She is swaying from having drunk pure wine. The yantra here is described as having a triangle, four petals, eight petals and a bhupura.Siva Dhooti Nitya:
She is called Shivaduti because she makes Shiva her messenger (Duti).According to Nityotsava, an expansion of the Kalpasutras,The vidya-mantra of Shivaduti Nitya is Aim Hrim Shrim Shivadutyai Namah Shivadutinitya Shri Padukam Pujayami Tarpayami Namah.The Tantraraja describes her as being dressed in red, with nine jewels in her crown, surrounded by Rishis singing her praises and having eight arms and three eyes. She looks as bright as the summer sun at midday and smiles sweetly. Her hands hold horn, shield, mace, cup, goad, cleaver, axe and lotus.Tvarita Nitya- Tithi Nitya Devata Mantras:
Tvarita is the ninth Nitya (Eternity) in the cycle. Also called Totala Devi. She is called Tvarita (“Swift”) as She grants fruit to the sadhaka quickly. She is of auspicious form, in the first flush of youth, and dark in colour.This goddess nitya has 3 eyes and 4 hands and Her beautiful lotus- like face smiles gently. She is clad in new leaves. She is adorned with 8 fierce and great serpents of 4 kinds, and with waist chains and anklets. On Her head is a crystal crown with a crest of peacock feathers. Her arms are adorned with bangles made of beautiful peacock feathers. She has an umbrella and a banner made of peacock feathers. She wears strings of (red) gunja berries around Her throat, and Her breasts are smeared with red sandal and kumkum. Tvarita Nitya holds noose, goad, dispels fear, and grants boons.In front of this Goddess is a black servant carrying a mace, who is worshipped for the attainment of the desired fruit. On either side of Her are Her two Shaktis Jaya (conquering) and Vijaya (Victorious) who are like Her and who carry and swing gold canes.The 8 Serpents are: Ananta and Kulika, fiery in colour, each with 1000 hoods, Her ear ornaments. Vasuki and Shankhapala, yellow in colour, each with 700 hoods, Her upper arm bangles. Takshaka and Mahapadma, blue in colour, each with 500 hoods, Her girdle. Padma and Kartataka, white, each with 300 hoods, Her toe ornaments. Her Shaktis are Humkari, Khechari, Chandi, Chedini, Kahepani, Strikari, Dumkari, Kahemakari – these are similar to the Lokapalas, and the Shaktis in the 8 petals of the yantra. Her mantra is Om Hrim Hum Khe Ca Che Ksah Strim Hum Kse Hrim Phat.Tvarita Puja- Tithi Nitya Devata Mantras:
Taking up a position facing East, and having done three pranayamas, one should do the following Nyasa: Hail to the Rishi Saura on the head: Hail to the Metre Virat on the mouth: Hail to the Devi Tvarita Nitya in the heart: Hail to the Bija Om in the genitals: Hail to the Shakti Hum on the feet: Hail to the Linchpin Kse on the navel. Then making the anjali gesture near the heart one should do the following Nyasa: Cm Khe Ca to the heart Namah: Ca Cche to the head Svaha: Cche Ksah to the peak Vasat: Ksah Stri to the armour Hum: Stri Hum to the 3 eyes Vaushad: Hum Kse to the Missile Phat.Then one should do the Tvarita Nyasa: (Head) Hrim Om Hrim Namah: (Forehead) Hrum Hum Hrim Namah: (Throat) Hrim Khe Hrim Namah: (Heart) Hrim Ca Hrim Namah: (Navel) Hrim Cche Hrim Namah: (Muladhara) Hrim Ksah Hrim Namah: (Thighs) Hrim Stri Hrim Namah: (Knees) Hrim Hum Hrim Namah: (Legs) Hrim Kse Hrim Namah: (Feet) Hrim Phat Hrim Namah: End with a diffusion.After placing the yantra in front of you, visualise Devi Tvarita in the heart. Take Her to the head, resolve to do Her puja, place the flower on the yantra centre. Worship the triple Guru line first, as being in the three circles, then Devi’s servitor who is in the west of the Yantra. After Worship Jaya and Vijaya on both sides of the door. Worship Humkari, Khecari, Canda, Cchedini, Ksepini, Strikari, Dumkari, Ksemakari in the eight petals. Tvarita Devi in the center.Kulasundari Nitya- Tithi Nitya Devata Mantras:
Her vidya-mantra is given as Aim Hrim Shrim Aim Klim Sauh Kulasundari Nitya Shri Padukam Pujayami Tarpayami Namah.She has twelve arms and six faces, says the Tantraraja. In her right hands she holds coral mala (rosary), lotus, a gem-studded pitcher, drinking cip, lemon and displays the exposition mudra. Her left hands hold book, red lotus, golden pen, garland of gems, conch shell with the last showing the boon mudra, according to the same tantra. Around her are hostes of Kinnaras, Yakshas, Devas and Gandharvas.The letters of the vidya Aim Klim Sauh comprise the Tripura bulb which is the united state of knower, knowledge and object of knowledge; the three humours of Vata, Kapha and Sleshma; and Fire, Sun and the Moon. According to the DS (chapter 48), Kulasundari is identical with Bala and placed in the Eastern lion-seat.Nilapataka Nitya- Tithi Nitya Devata Mantras:
Her name means Sapphire Banner and her mantra is Aim Hrim Shrim Phrem Strum Krom Am Klim Aim Blum Nityamadadrave Hum Phrem Hrim Em Nilapataka Nitya Shri Padukam Pujayami Tarpayami Namah.The Tantraraja says that she is nila (sapphire) in hue with five faces and ten arms, wearing red clothes and beautiful gems. Her left hands show noose, banner, shield, horn bow, and the mudra granting gifts. Her right hands show goad, dart, sword, arrows and the mudra banishing fear. She sits on a lotus surrounded by hordes of Shaktis like her. She rules the Yakshinis and the 64 Chetakas and has an uncanny collection of siddhis or magical powers to grant to her sadhaka or sadhika including a sword unbeatable in battle (Khadga siddhi), Treasure, the power to see through walls (Anjana), the ability to travel miles in an instant (Paduka Siddhi) and lots, lots more.Vijaya Nitya- Tithi Nitya Devata Mantras:
She brings victory in battle and success in buying and selling, hence her name, Victorious.According to Nityotsava, Her vidya mantra is Aim Hrim Shrim Bha Ma Ra Ya Aum Aim Vijaya Nitya Shri Padukam Pujayami Tarpayami Namah.According to the Dakshinamurti Samhita she has one head and 10 arms and wears a garland of human skulls but the dhyana or meditation image in the Tantraraja differs from this. There she has five heads and 10 arms which hold conch, noose, shield, bow, white lily, discus, goad, arrows and lemon.Sarvamangala Nitya- Tithi Nitya Devata Mantras:
Her name means “all auspicious” and her vidya mantra is Aim Hrim Shrim Svaum Om Sarvamangala Nitya Shri Padukam Pujayami Tarpayami Namah. She has two arms and one head, sits on her lotus yantra and has eyes which represent the sun and the moon, while she smiles sweetly. In her right hand she holds a citron and with the left shows the boon-giving mudra. All her 76 attendants surround her, they are solar, lunar and fiery.She rules over the kalas (parts or digits) of the sun (12), the moon (16) and fire (10). This numbers 38 and her attendants are doubled because each is with her consort.Jvalamalini Nitya- Tithi Nitya Devata Mantras:
Her name means “garlanded with flames” and her mantra, according to Tantrarajatantra, is Om namo bhagavati Jvalamalini devadevi sarvabhutasamharakarike jatavedasi jvalanti jvala jvala prajvala prajvala Hrim Hrim Hum Ram Ram Ram Ram Ram Ram Ram Jvalamalini Hum Phat Svaha.As the Nitya of flame, she is surrounded by Shaktis, each of whom resembles her and she herself has a body of flaming fire, with six faces and 12 arms. Each of her faces, each with three eyes, smile sweetly.Her 12 hands hold noose, goad, arrow, mace, tortoise, spear, flame and she shows two mudras – granting boons and dispelling fear.The Dakshinamurti Samhita gives a different yantra to the Tantraraja, with one of the mandalas having forty rather than 32 petals.The Shaktis and her description also show variants. She is described as sitting on a lion-seat, and holds different weapons which include the damaru drum and a jar of wine.Chitra Nitya-Tithi Nitya Devata Mantras:
The last Nitya in the cycle is Chitra, whose mantra is Aim Hrim Shrim Ckaum Am Chitra Nitya Shri Padukam Pujayami Tarpayami Namah. Her name means variegated and she wears a silk garment of different colours, has four arms, one head and holds noose, goad, and shows the gestures granting boons and dispelling fears.The Nityas or Eternities of Lalita represent the fifteen lunar days or tithis of the waxing Moon. Each has her own yantra, mantra, tantra and prayogas or ritual applications. The full circle of the Nityas also represents the 21,600 breaths a human being takes in a full day and night. As such, the Nityas are the Kalachakra, or Wheel of Time.The 15 Nityas are modifications of Lalita as red goddess with her three gunas and her five elements of aether, air, fire, water and earth. As the moon remains itself, though appearing differently according to phase, so too does Lalita. Each Nitya has her own vidya (that is mantra), yantra and group of energies (Shaktis). Their names appear in the first chapter of Vamakeshvara Tantra. Gopinath Kaviraj, a renowned scholar of tantra in the first half of this century, describes the Kalachakra and the Nityas succinctly in the introduction to the Sanskrit edition of Yogini Hridaya. (Sarasvati Bhavana Granthamala, 1963)“What the Bhavanopanishad says implies that the Human Body is to be conceived as the Sri Cakra, being the expression of one’s own self. (Svatma). This means that while on the one hand the Body is to be regarded as non-different from the atma, the entire cosmic system associated with thebody should also be viewed in the same light. This outer system in its manifestation rests on Time (kala), Space (deha) and a combination of the two. The exponents of the School hold that the well known fifteen Kalas of the Moon, representing the 15 lunar tithis, are to be regarded as identical with the fifteen Nityas (Kameshvari to Citra). The sixteenth Kala called Sadakhya should be viewed as one with Lalita or the Supreme Deity Herself. In other words, one has to feel that what appears in Kalacakra is nothing but an expression of what exists eternally as Nityas in the supreme Sri Cakra itself. The tithicakra or the wheel of time is constantly revolving and the Sri Cakra is within it and not without. It should also be remembered that from the standpoint of an esoteric yogin the tithis are in the last analysis to be identified with the 21600 shvasas supposed to be the average number of breaths per day of a normal human being.”Hence Lalita or Tripurasundari is the 16th day or full moon, with her 15 digits. Each of the Nityas has a certain number of arms, the totality of arms (= rays) of the whole circle being 108. Because any unit of time is taken as a microcosm or parallel of any other valid unit, each of the fifteen Nityas thus has 1,440 breaths (see Bhavanopanishad). This identity between space, time, Tripurasundari and the individual is elaborated at great length and with considerable sophistication by the author of the Tantraraja.According to that text, the Nityas are the vowels of the Sanskrit alphabet and are identical with both time and space. For example, if the number of tattvas or consonants (36) are multiplied by the 16 Nityas the number of letters is 576. The multiples of this number provide the number of years in the different Yugas. So the circle of the matrikas and the Nityas is identical with the sidereal zodiac as well as mantra.This theme is further elaborated in the 28th chapter of the same tantra, where Shiva says that in the centre of the world is the Meru, outside of this being the seven oceans and beyond this the Kalachakra or wheel of time which moves in a clockwise direction by the power of Iccha (Will) Shakti. The circle is divided by 12 spokes and the planets or grahas are within this. Lalita, says the tantra, is in the Meru, while 14 Nityas from Kameshvari to Jvalamalini reside in the seven islands and seven oceans. Chitra, who is the 16th Nitya, occupies supreme Space or Paramavyoma.In the Dakshinamurti Samhita, the Nityas are identified with kalas or parts of the different stages of deep sleep, dreaming, waking, and full consciousness or Turiya. Here it is said that the Nityas, including Lalita, are the 16 parts of the continuum of consciousness, while the 17th Kala is beyond all of this. Each of the Nityas has the respective vowel letter associated with her mantra vidya.Vowels Moon Deep Sleep 14 spokes PrameyaConsonants Sun Waking Two 10s PramanaYa etc. Fire Dream Eight spokes PramataSha etc Fire Fourth Four lines16 Petals Fire Waking PramataEight petals Fire Dream PramanaThree lines Fire Deep Sleep PrameyaVisarga Trikona Blossoming universal place, KriyaBindu Bindu Non blossoming place, JnanaVisargabindu Mahabindu Place of SamarasaSimilar ideas are found in the Matrikachakra Viveka, as in the table above, drawn from the Sanskrit introduction to the 1934 Government Sanskrit College of Benares edition, which classifies the nine mandalas of the Shri Yantra according to Pramana – means of knowledge, Pramata – the subject, and Prameya – the object and relates the different states of consciousness to the yantra.According to the Tantraraja, the 15 Nityas are limbs or rays of Lalita, who is herself pure consciousness without additions. Varahi and Kurukulla bear the relationship of father and mother respectively. The Nityas themselves can be meditated upon and worshiped in different forms and colors for the attainment of different ends. In daily worship (puja) of the Nityas, each has her own nyasa and ritual sequence and they are to receive puja on the lunar days associated with them. The vidya mantras of the different Nityas below are prefaced by Aim Hrim Shrim bija mantras and suffixed with Shri Padukam Pujayami Tarpayami Namah, that is Hail. I worship and libate the auspicious lotus feet [of the appropriate Nitya]. The yantras used below are those from the Tantraraja while the Sanskrit syllables are the vowel letters associated with each Nitya and day of the Moon.Who are Thithi Nitya Devatas?
The Nitya of the Asthami or 8th Tithi, Twarita, is common and constant to both the Pakshas. Hence she adorns the crown of Devi. The Nityas or Eternities of Lalita represent the fifteen lunar days or tithis of the waxing Moon. Each has her own yantra, mantra, tantra and prayogas or ritual applications.How to worship Nitya Devi with Tithi Nitya Devata Mantras ?
Each Nitya is worshiped with the upacharas with their Mantras and Dhyanaslokas along with one verse of Sri Sukta to each Nitya and thus 15 Suktas to 15 Nityas and again full Sri Sukta to Sri Chakra Drawn inside the Triangle.
How to perform Tithi Nitya Devata pooja:
A large triangle is drawn and around it as shown in the above figure, the Yantras of each Nitya is drawn(Tithi Nitya Devata Yantra – Check here complete yantra detail placing of deities in 9th avarana ). In the center of triangle Sri Chakra is drawn. Each Nitya is worshiped with the upacharas with their Mantras (Tithi Nitya Devata Mantras) and Dhyanaslokas along with one verse of Sri Sukta to each Nitya and thus 15 Suktas to 15 Nityas and again full Sri Sukta to Sri Chakra Drawn inside the Triangle. Then worship each Nitya beginning from Kameshawri with first 20 Names in Trishati or Lalita Rudra Trishati. By the time all the 15 Nityas are worshiped Laita Trishati / Lalita Rudra Trishati Completes. Then again with full Lalita Trishati / Lalita Rudra TriShati Sri Chakra inside the triangle is worshiped. Finally with Aarati, Prarthana and Kshamaprarthana puja is completed. After the Puja, Suvasini Pooja, Kumari Puja, Vatuka Puja also is done.There is another method where instead of Nitya Chakras drawn, the 15 Suvasinis are made to sit in respective places of Nityas and Avahana of Nityas is done in those Suvasinis. Each Suvasini becomes one Nitya. Worshiper or Poojaka is a Sri Vidya Upasaka with his spouse shall sit in the centre of Triangle with all puja samagris and begin offering pooja to each Nitya beginning from Kameshawari ending with Chitra. Once the Avahana of Nitya Devis begin the Poojaka Shall not take any thing from outside the Triangle.Garbha Raksha Stotram|Mantra
Garbha Raksha Stotram | Mantra to Prevent Abortion Garbhha Raksha Stotram | Mantra to Prevent Abortion
Garbha Rakshambika Stotram Lyrics:
Gar~bha Raksha Mantra for Pregnancy-Garbha Rakshambika Stotram Month Wise in Telugu and in English:
గర్భరక్షాంబికా అంటే గర్భములో ఉన్న శిశువును, ఆ గర్భం దాల్చిన తల్లిని కాపాడే అమ్మలగన్న యమ్మ చాల పెద్దమ్మ. పార్వతీ మాతయే గర్భారక్షాంబికా అమ్మగా పిలవబడుతోంది. అమ్మ వారు కేవలం గర్భం దాల్చిన వారికే కాకుండా, సంతానము లేని దంపతులకు కూడా సత్సంతానము కటాక్షిస్తుంది.
గర్భవతులు ప్రత్యేకించి గ్రహణ సమయంలో / నిత్యమూ శౌనక మహర్షి విరచిత శ్రీ గర్భరక్షా స్తోత్రం / శ్రీ గర్భ రక్షాంబికా స్తోత్రం పారాయణము చేసుకోవడం ఉత్తమం.
Garbha Rakshambika Stotram
ఓం శ్రీ గణేశాయ నమః Om sri ganeshaya namah:
ఓం శ్రీమాత్రే నమః Om sri matre namah:
Ehyehi Bhagawan Brahman,
Praja kartha, praja pathe,
Pragruhsheeniva balim cha imam,
Aaapathyaam raksha garbhineem.
ఏహ్యేహి భగవాన్ బ్రహ్మన్
ప్రజా కర్తా, ప్రజా పతే
ప్రగృహ్షీణివ బలిం చ ఇమం
ఆపత్యాం రక్ష గర్భిణీమ్.Meaning:
Please accept this sacred Offering,Lord Brahma,
Who creates people,
And who is the lord of the people,
And be pleased to protect,
This lady who is in the family way,
From all dangers.Aswini deva devesou,
Pragrhneethaam balim dwimam,
Saapathyaam Garbhineem cha imam,
Cha Rakshatham pooja yanaya.
అశ్వినీ దేవ దేవేసౌ
ప్రగృహ్ణీతమ్ బలిం ద్విమం
సాపత్యాం గర్భిణీమ్ చ ఇమం
చ రక్షతాం పూజ యనయాMeaning:
Oh Aswini Devas,
Who are the doctors of Gods,
Please accept this sacred offering,
And be pleased to protect,
This lady who is in the family way.,
Because of this worship offered to you.
From all dangers.
Rudraascha ekaadasa prokthaa,
Pragruhananthu balim dwimam,
Yushmaakam preethaye vrutham,
Nithyam rakshathu Garbineem.
రుద్రాశ్చ ఏకాదశ ప్రోక్తా
ప్రగృహనంతు బలిం ద్విమం
యుష్మాకం ప్రీతయే వృతం
నిత్యం రక్షతు గర్భిణీమ్.
Meaning:
Oh Holy Rudras who are eleven,
Please accept this sacred offering,
Which has been made as per your wish,
To get your mercy and blessing,
And be pleased to protect daily,
This lady who is in the family way.
Aadhithya dwadasa prokthaa,
Pragrahneethwam balim dwimam,
Yushmagam thejasaam vrudhya,
Nithyam rakshatha garbhineem.ఆదిత్య ద్వాదశ ప్రోక్తా
ప్రగ్రహ్ణీత్వం బలిం ద్విమం
యుష్మాగం తేజసాం వృధ్య
నిత్యం రక్షత గర్భిణీమ్.Meaning:
Oh Holy Sun Gods who are twelve,
Please accept this offering,
So that your great luster increases,
Be pleased to accept this sacred offering,
And be pleased to protect daily,
This lady who is in the family way.
Vinayaka Ganadhyaksha,
Shiva Puthra Maha Bala,
Pragrahneeshwa balim cha imam,
Sapathyam raksha garbhineem.వినాయక గణాధ్యక్షా
శివ పుత్రా మహా బల
ప్రగ్రహ్ణీష్వ బలిం చ ఇమం
సపత్యాం రక్ష గర్భిణీమ్.Meaning:
Oh Vinayaka, Oh Ganesa,
Oh ~Son of Lord Shiva,
~Oh God who is very strong,
Please accept this sacred offering,
And be pleased to protect,
This lady who is in the family way.
From all dangers.Skanda Shanmukha Devesa,
Puthra preethi vivardhana,
Pragrahneeshwa Balim cha imam,
Sapathyaam raksha Garbhineem.
స్కంద షణ్ముఖ దేవేశా
పుత్ర ప్రీతి వివర్ధన
ప్రగ్రహ్ణీష్వ బలిం చ ఇమం
సపత్యాం రక్ష గర్భిణీమ్.Meaning:
Oh Skanda, Oh God with six heads,
Oh ~God who is the chief of devas,
~ Oh God who increases the love for our sons,
Please accept this sacred offering,
And be pleased to protect,
This lady who is in the family way,
From all dangers.
Prabhaasa, Prabhavassyama,
Prathyoosho maruth nala,
Druvoo dhura dhuraschaiva ,
Vasavoshtou prakeerthitha,
Pragrahnee thwam Balim cha imam,
Nithyam raksha garbhineem.ప్రభాస, ప్రభవశ్శ్యామా
ప్రత్యూషో మరుత నల
దృవూ ధురా ధురశ్చైవ
వసవోష్టౌ ప్రకీర్తితా
ప్రగ్రహ్ణీత్వం బలిం చ ఇమం
నిత్యం రక్ష గర్భిణీమ్.Meaning:
Oh Prabhasa, Oh Prabhava,
Oh Syama, Of Prathyusha,
~Oh Marutha, Oh Anala,
Oh Dhruva, Oh Dhuradhura,
Who are the eight sacred Vasus,
Please accept this sacred offering,
And be pleased to protect daily,
This lady who is in the family way.
Pithur devi, Pithusreshte,
Bahu puthri, maha bale,
Bhootha sreshte Nisa vase,
Nirvruthe, sounaka priye,
Pragrahneeshwa balim cha imam,
Sapathyam raksha garbhineem.పితుర్ దేవీ పితుశ్రేష్టే
బహు పుత్రీ మహా బలే
భూత శ్రేష్టే, నిశావాసే
నిర్వృతే, శౌనక ప్రియే
ప్రగ్రహ్ణీష్వ బలిం చ ఇమం
సపత్యాం రక్ష గర్భిణీమ్.Meaning:
Oh Goddess of my manes,
Oh Goddess who is greater than my manes,
~Oh Goddess who is very strong,
~Oh Goddess who is greater than all beings,
Oh Goddess who protects us at night,
~ Oh Goddess, who does not have any blemishes,
Oh Goddess who was worshipped by Sounaka,
Please accept this sacred offering,
And be pleased to protect,
This lady who is in the family way,
From all dangers.
Raksha Raksha Mahadeva,
Baktha anugraha Karaka,
Pakshi vahana Govinda,
Sapathyam raksha Garbhineem.రక్ష రక్ష మహాదేవ,
భక్తానుగ్రహకారక
పక్షి వాహన గోవిందా
సపత్యాం రక్ష గర్భిణీమ్.
Meaning:Oh God who is greatest,
Be pleased to protect and protect,
Oh God who showers blessing on his devotees,
Oh Govinda, who rides on a bird,
Be pleased to protect,
This lady who is in the family way.,
From all dangers.
పై స్తోత్రమును ప్రతీ రోజూ పూజా మందిరంలో, అమ్మ వారికి కొంచెం పళ్ళు, పాలు లేదా ఏదైనా పదార్ధం నివేదన చేసి, ఈ గర్భరక్షా స్తోత్రం క్రింద తెలిపిన విధంగా చదువుకోవాలి.
How to recite Mantra:
Garbha Rakshambika Stotram Month Wise:
Daily sit in front of a photo of the Goddess with any small recite as follows:
During the second month read the first two slokas 108 times daily,
Dur~ing the third month read the first three slokas 108 times daily,
During the fourth month read the first four slokas 108 times daily,
During the fifth month read the first five slokas 108 times daily,
Dur~ing the sixth month read the first six slokas 108 times daily,
During the seventh month read the first seven slokas 108 times daily,
Dur~ing the eighth month read the first eight slokas 108 times daily,
During the ninth month read all the nine slokas 108 times daily,
Garbha rakshambika Mantram in sanskrit:
श्री गर्भ रक्षाअम्बिका स्तोत्रं
श्री माधवी काननस्ये गर्भ
रक्षांबिके पाही भक्ताम् स्थुवन्तम् । ( हर श्लोक के बाद्)
Sri Madhavi kananasye-Garbha,
Rakshambike pahi bhaktham sthuvantham.
(refrain-to be repeated after every sloka)
In the forest of sacred jasmine, devotees pray,
Protect us Oh protector of pregnancy
वापी तटे वाम भागे, वाम देवस्य देवी स्थिता त्वां,
मानया वारेन्या वादानया, पाही,
गर्भस्या जन्थुन तथा भक्ता लोकान . १
Vapi thate vama bhage, vama
Devasya devi sthidha thwam,
Manyaa varenyaa vadaanya, pahi,
Garbhasya janthun thadha bhaktha lokaan. 1
Meaning:
In the shore of the pond, you are,
Situated on the left side of the God,
Oh respected goddess, Oh giver of boons,
Oh Goddess who speaks with grace,
Protect all animals and devotees during pregnancy.
श्री गर्भ रक्षा पुरे या दिव्या,
सौंन्दर्या युक्ता ,सुमंगलया गात्री,
धात्री, जनीत्री जनानाम, दिव्या,
रुपाम ध्यार र्दाम मनोगनाम भजे तं . २
Sri Garbha raksha pure yaa, divya,
Soundarya yuktha, sumangalya gathri,
Dhathree, janithri janaanaam, divya,
Roopaam Dhayardraam manognaam bhaje thaam. 2
Meaning:
Oh Goddess of the town of protection of pregnancy,
Who is blessed with divine beauty, who carries a good mangalya
(The mangal Suthra-It could also mean a god with blessed form),
Who gives every one, who is the mother of all,
Who is pretty, who melts with mercy, I sing about you.
आषाढ मासे सुपुन्ये , शुक्र,
वारे सुगंन्धेना गंन्धेना लिप्ता,
दिव्याम्बरा कल्प वेशा वाजा,
पेयाधी याग्यस्या भक्तस्या सुद्रष्टा. ३
Aashada mase supunye, shukra,
Vaare sugandhena gandhena liptha,
Divyambaraa kalpa veshaa, vaja,
Peyadhi yagasya bhakthasya sudrushtaa. 3
Meaning:
In the month of Ashada(July-August of the Souramana Hindu calendar), on Fridays,
You are covered with scented sandal paste,
And dressed in divine cloths and offered,
By lucky devotees, the Vajapeya sacrifice.
कल्याण धात्रीं नमस्ये, वेदी,
कन्ग च स्त्रीया गर्भ रक्षा करीं त्वां,
बालै सदा सेवीथाअन्ग्रि, गर्भ
रक्षार्थ, माराधुपे थैयुपेथाम. ४
Kalyana dhathrim namasye, Vedi,
Kangcha Sthriyaa Garbha raksha kareem thwaam,
Baalai sada sevithaangri,Garbha
Rakshartha, maaraa dhupe thaiu pethaam. 4
Meaning:
I salute her who gives all that is good, who,
Protects Vedic pundits and pregnancy of women,
For she always protects children in pregnancies,
When the delivery time comes very near for them.
ब्रम्हऒत्सव विप्र विद्ययाम वाद्य
घोषेण तुष्टाम रथेना सन्निविष्टाम
सर्व अर्थ धात्रीं भजेअहम, देव
व्रुन्दैरा पीडायाम जगन मातरम त्वां .५
Brahmothsava vipra veedhyaam, Vaadhya,
Gosheena thushtaam radhena sannivishtaam,
Sarvartha dhatrim bhajeham, deva,
Vrundaira peedaayaam Jagan matharam thwam. 5
Meaning:
During the Brahmothsava,(Annual festival)along with sound of music,
Sitting on a chariot you go round the streets of Brahmins,
And I pray you,who is the giver of all that is good,
Who removes the problems of groups of gods,
And is the mother of the entire universe.
येतथ कृतम स्तोत्र रत्नम, दीक्षीथ
अनन्त रामेन देव्या तुष्टाच्यै.
नित्यम पाठयस्तु भक्तया ,पुत्रा पौत्रादि भाग्यं
भवे तस्या नित्यं ॥ . ६
Yethad krutham stotra rathnam, Deekshitha,
Anantha ramena devyaa thustachyai,
Nithyam padethyasthu bhakthya, puthra,
Pothradhi bhagyam Bhavethasya nithyam. 6
Meaning:
This jewel of prayer, composed by Anantha Rama Deekshithar,
For the sake of pleasing the goddess, If read daily with devotion,
Would lead to sons, grand sons and daily luck.
ईति श्री ब्रह्म श्री अनत रामा दीक्षीता विरचितम गर्भ रक्षाअम्बिका स्तोत्रं समपूर्णं॥
Ithi Brahma sri Anantharama Deekshitha virachitham
Garbha rakshambikaa stotram SAmpoornam
Praising the goddess Garbhaakshambika is several terms, this mantra asks for good children, health, wealth and prosperity in the family.
Also called as Garbarakshambika sloka, this mantra addresses the deity named as the one who protects the womb and the fetus. This mantra can help prevent abortion.
“Aum devendhiraani namosthubyam Dhevendhira piriya baamini
Vivaaha baakyam aarokyam puthra laabam sadhehime
Padhim dhehi sudham dhehi Soubaakyam dhehime subhe
Soumaangalyam subam Gnayanam Dhehime Garbarakshake”
Seetha Chakram Sri Rama chakram
Seetha Chakram | Sri Rama ChakramNow you may think what are Seetha Rama Chakram. Most of the people don’t know about these chakras. These Seetha Rama Chakram are mystic diagrams or a yantras given in Tamil almanacs as an instrument of astrology for predicting one’s future. Sriramachakra also called Sri Rama Chakra, Ramachakra, Rama Chakra, or Ramar Chakra.The geometrical diagram consists of a square divided into smaller squares by equal numbers of lines parallel to the sides of the square. Certain integers in well defined patterns are written in the various smaller squares. In some almanacs, for example, in the Panchangam published by the Sringeri Sharada Peetham by Srirangam Temple, the diagram takes the form of a magic square of order 4 with certain special properties.This magic square belongs to a certain class of magic squares called strongly magic squares which has been so named and studied by T V Padmakumar, an amateur mathematician from Thiruvananthapuram, Kerala.In some almanacs, for example, in the Pambu Panchangam, the diagram consists of an arrangement of 36 small squares in 6 rows and 6 columns in which the digits 1, 2, …, 9 are written in that order from left to right starting from the top-left corner, repeating the digits in the same direction once the digit 9 is reached.Sri Rama Chakram:
Sri Rama Chakram for self futrue Predicting The Sri Rama Chakra as given in the Panchangam published by the Sringeri Sharada Peetham. This is a magic square of order 4. The sum of the numbers in every row, every column and each diagonal are all equal to 34.
Sri Rama Chakra as a strongly magic square:
Let M be a magic square of order 4 and let it be represented by matrix as follows:
{\displaystyle M={\begin{bmatrix}a_{11}&a_{12}&a_{13}&a_{14}\\a_{21}&a_{22}&a_ {23}&a_{24}\\a_{31}&a_{32} &a_ {33}&a_{34}\\a_{41} &a_{42}&a_{43}&a_{44}\\\end {bmatrix}}} {\displaystyle M={\begin{bmatrix}a_{11}&a_{12}&a_{13} &a_{14}\\a_{21}&a_{22}&a_{23}&a_{24}\\a_{31}&a_{32}&a_ {33}&a_{34}\\a_{41}&a_{42}&a_{43}&a_{44}\\\ end{bmatrix}}}
The numbers in each row, and in each column, and the numbers that run diagonally in both directions, all add up to the number 34.
M is called a strongly magic square if the following condition is satisfied:
For all m, n such that 1 ≤ m ≤ 4, 1 ≤ n ≤ 4, we have
{\displaystyle a_{m,n}+a_{m,n+1}+a_{m+1,n}+ a_{m+1,n+1}=34} {\displaystyle a_{m,n}+a_{m,n+1}+ a_{m+1,n}+ a_{m+1,n+1}=34},
where it is assumed that if a subscript exceeds 4 it is replaced by 1 (wrapping around rows and columns).
For example in a strongly magic square M the following must be true.
{\displaystyle a_{23}+a_{24}+a_{33}+a_{34}=34}{\displaystyle a_{23}+a_{24}+a_{33}+a_{34}=34} (taking m = 2, n = 3)
{\displaystyle a_{24}+a_{21}+a_{34}+a_{31}=34}{\displaystyle a_{24}+a_{21}+a_{34}+a_{31}=34} (taking m = 2, n = 4)
{\displaystyle a_{44}+a_{41}+a_{14}+a_{11}=34}{\displaystyle a_{44}+a_{41}+a_{14}+a_{11}=34} (taking m = 4, n = 4)
One can easily verify that the magic square represented by the Sri Rama Chakra is a strongly magic square.
How to use Sri Ram chakra:
These Chakras are used by the believers to predict the future. A believer takes a small flower, prays to God seeking divine directions and drops the flower randomly on a board containing an inscription of one of the Chakras. The number on which the flower falls is believed to give a broad indication of the future of the believer. For example, if the design is Sri Rama Chakra in the form of a magic square and the number on which the flower has fallen is 11 then the person can expect “victory in his/her future endeavors”.
Seetha chakram:
Seetha Chakram for predicting future There is another smaller mystic diagram, called Seetha Chakra given in Tamil almanacs. In some almanacs it is given as a magic square of order 3 whereas in some others it is an arrangement of 9 small squares in 3 rows and 3 columns in which the digits 6, 8, 7,10 are written in that order column-wise from left to right.
How to Test future:
Take print of the above the picture and close your eyes pray god for your desired wish and keep your figure on paper or take small flower and drop on the board. In this Seetha chakram we have 1 to 16 numbers.
If you got the number 1,The number 1– says leave the thought in your mind now(don’t do the work now).If you got the number as 2– it indicates Sadness , if do the work or whatever your thinking to have(your wish) that gives you sadness that means don’t do the work. If you got the number as 3-says karya siddhi (The work or the thought will gives you goo result), so do the work.If you got the number 4– says sarvalabham, for your hard work god will support you, so do the work says the Seetha Chakram. If you got the number as 5-says Shubham(Luck) this number say your in correct way,so you can do the work says seetha chakram,.If you got the number 6– with the god support you will be success , so you can do the work without doubt says Seetha Chakram. If you got the number as 7– it shows cause it gives worry when ever you want to do the work it gives same result.S,never do the work says seetha chakarm.
If you got the number as 8 -shubham that shows will have be defiantly good result. So without late you can start the work. If you got the number 9 -karaya jayam definite good result Planetary compatibility is good.
If you got the number 10 -says Wealth, 11-says Comfort your friends and relatives help you so you can do the work.if you go the number 12 -fear tension so don’t do the work. If you got the number
13-Conflicts don’t do the work. If you got the number 14-development so you can do the work.
if you got the 15 number loss of money court issues will be never solve. If you got 16 number definite good result. (In lottery,races you will win).
self-prediction future,#Seethachakram,#Sriramachakram
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Sri Kanakadhara Stotram
Sri Shankaracharya Virachita Kanakadhara Stotram
Sri Kanakadhara Stotram Kanakadhara Stotram with Meaning (In Devanagari,English, Telugu) :
Kanakadhara Stotram
Vande Vandaru Mandara Mandirananda kandalam
Amandananda sandoha banduram sindhurananam
వందే వందారు మందార మందిరానంద కందలం
అమందానంద సందోహ బంధురం సింధురాననంअङ्गं हरेः पुलकभूषणमाश्रयन्ती
भृङ्गाङ्गनेव मुकुलाभरणं तमालम् ।
अङ्गीकृताखिलविभूतिरपाङ्गलीला
माङ्गल्यदास्तु मम मङ्गलदेवतायाःAngam hare pulaka bhooshanamasrayanthi,
Bhringanga neva mukulabharanam thamalam,
Angikrithakhila vibhuthirapanga leela,
Mangalyadasthu mama mangala devathaya.అంగం హరేః పులకభూషణ మాశ్రయంతీ
భృంగాగనేవ ముకుళాభరణం తమాలం
అంగీకృతాఖిల విభూతి రసాంగలీలా
మాంగల్యదాస్తు మమ మంగళదేవతాయాఃMeaning:
Salutations to Mother Lakshmi, who dwells like a delightful ornament within Hari, like bees that are attracted to the half-open buds of the black Tamala tree and decorate them with their humming sound. The one who carries within her the opulence of the entire world and showers wealth through her divine glance. May that glance bring auspiciousness and prosperity into my life.
मुग्धा मुहुर्विदधती वदने मुरारेः
प्रेमत्रपाप्रणिहितानि गतागतानि ।
माला दृशोर्मधुकरीव महोत्पले या
सा मे श्रियं दिशतु सागरसम्भवायाःMugdha muhurvidhadhadathi vadhane Murare,
Premathrapapranihithani gathagathani,
Mala dhrishotmadhukareeva maheth pale ya,
Sa ne sriyam dhisathu sagarasambhavaya.ముగ్ధా ముహుర్విదధతీ వదనే మురారేః
ప్రేమత్రపా ప్రణిహితాని గతాగతాని
మాలా దృశోర్మధుకరీవ మహోత్సలేయా
సా మే శ్రియం దిశతు సాగర సంభవాయాఃMeaning:
Salutations to Mother Lakshmi, whose glances are directed towards the face of Hari (Murari). Charmed by his face, her glances are filled with love and bashfulness, as they return to his face time and again. Her glances are like the honey- bees that hover around the huge water lily. She who has risen from the ocean of milk, may she bestow her glance filled with good fortune upon me.
विश्वामरेन्द्रपदविभ्रमदानदक्षम्_
आनन्दहेतुरधिकं मुरविद्विषोऽपि ।
ईषन्निषीदतु मयि क्षणमीक्षणार्धम्_
इन्दीवरोदरसहोदरमिन्दिरायाःViswamarendra padhavee bramadhana dhaksham,
Ananda hethu radhikam madhu vishwoapi,
Eshanna sheedhathu mayi kshanameekshanartham,
Indhivarodhara sahodharamidhirayaవిశ్వామరేంద్ర పదవిభ్రమ దాన దక్ష
మానందహేతు రధికం మురవిద్విషోపి
ఈషన్నిషీదతు మయిక్షణ మీక్షణార్థ
మిందీవరోదర సహోదర మిందిరాయాఃMeaning:
Salutations to Mother Lakshmi, she, who with a mere side glance, could grant the exalted position of the King of the three worlds to Indra. This made the enemy of Madhu, who is the Supreme Bliss, overwhelmed with joy. I pray that a glance through the splendor of those half-closed eyes resembling blue lotuses could rest on me, for just a moment.
आमीलिताक्षमधिगम्य मुदा मुकुन्दम्_
आनन्दकन्दमनिमेषमनङ्गतन्त्रम् ।
आकेकरस्थितकनीनिकपक्ष्मनेत्रं
भूत्यै भवेन्मम भुजङ्गशयाङ्गनायाःAmeelithaksha madhigamya mudha Mukundam
Anandakandamanimeshamananga thanthram,
Akekara stiththa kaninika pashma nethram,
Bhoothyai bhavenmama bhjangasayananganaya.ఆమీలితాక్ష మధిగమ్య ముదా ముకుంద
మానందకంద మనిమేష మనంగ తంత్రం
ఆకేరక స్థిత కనీనిక పద్మనేత్రం
భూత్యై భవేన్మమ భుజంగ శయాంగనాయాఃMeaning:
Salutations to Mother Lakshmi, who has captured the joyous face of Mukunda through her fully opened eyes, her gaze remaining on his ecstatic face with closed eyes. Her glance is filled with happiness and love. Let a glance that lavishes Mukunda, he who rests on the snake, from the corner of her eyes, come to rest on me.
कालाम्बुदालिललितोरसि कैटभारेर्_
धाराधरे स्फुरति या तडिदङ्गनेव ।
मातुः समस्तजगतां महनीयमूर्तिर्_
भद्राणि मे दिशतु भार्गवनन्दनायाःKalambudhaalithorasi kaida bhare,
Dharaadhare sphurathi yaa thadinganeva,
Mathu samastha jagatham mahaneeya murthy,
Badrani me dhisathu bhargava nandanayaకాలాంబుదాళి లలితోరసి కైటభారేః
ధారా ధరే స్ఫురతి యా తటిదంగ నేవ
మాతుస్సమస్తజగతాం మహనీయమూర్తిః
భద్రాణి మే దిశతు భార్గవనందనాయాఃMeaning:
Salutations to Mother Lakshmi, she who hovers like a bee, like a streak of lightning flashing over the bosom that resembles a black cloudy sky, the bosom of one who killed Kaithaba. The gracious Mother of the whole universe, the daughter of the mighty sage Bhargava. May her auspicious form touch my life and bring me prosperity.
बाह्वन्तरे मधुजितः श्रितकौस्तुभे या
हारावलीव हरिनीलमयी विभाति ।
कामप्रदा भगवतोऽपि कटाक्षमाला
कल्याणमावहतु मे कमलालयायाःBahwanthare madhujitha srithakausthube ya,
Haravaleeva nari neela mayi vibhathi,
Kamapradha bhagavatho api kadaksha mala,
Kalyanamavahathu me kamalalayayaబాహ్వాంతరే మురజితః శ్రితకౌస్తుభే యా
హారావళీవ హరనీలమయీ విభాతి
కామప్రదా భగవతోపి కటాక్షమాలా
కల్యాణమావహతు మే కమలాలయాయాఃMeaning:
Salutations to Mother Lakshmi, who resides in the heart of the Conqueror of the demon Madhu, where lies the Kausthuba Mani (a most valuable gem in the world). Her glances shine like a bluish-yellow string of pearls that raise love in Hari. Through her string of side- glances, may the one who resides in lotuses, bless me with those side glances, touch my life, and bring auspiciousness and wealth to me.
प्राप्तं पदं प्रथमतः किल यत्प्रभावान्
माङ्गल्यभाजि मधुमाथिनि मन्मथेन ।
मय्यापतेत्तदिह मन्थरमीक्षणार्धं
मन्दालसं च मकरालयकन्यकायाःPraptham padam pradhamatha khalu yat prabhavath,
Mangalyabhaji madhu madhini manamathena,
Mayyapadetha mathara meekshanardham,
Manthalasam cha makaralaya kanyakaya.ప్రాప్తం పదం ప్రథమతః ఖలు యత్ప్రభావాత్
మాంగల్యభాజి మధుమాథిని మన్మథేన
మయ్యాపతే త్తదిహ మంథర మీక్షణార్థం
మందాలసం చ మకరాలయ కన్యకాయాఃMeaning:
Salutations to Mother Lakshmi, through whose power Manmatha, the God of Love, was able to reach the one who slew Madhu- Hari, who is always connected with the one who bestows happiness. May the power from the glance of that kind and gentle half-open eyes, full of love and blessings, a glance so soft, of the daughter of the ocean, fall upon me.
दद्याद् दयानुपवनो द्रविणाम्बुधाराम्_
अस्मिन्नकिञ्चनविहङ्गशिशौ विषण्णे ।
दुष्कर्मघर्ममपनीय चिराय दूरं
नारायणप्रणयिनीनयनाम्बुवाहःDhadyaddhayanupavanopi dravinambhudaraam,
Asminna kinchina vihanga sisou vishanne,
Dhushkaramagarmmapaneeya chiraya dhooram,
Narayana pranayinee nayanambhuvaha.దద్యాయానుపవనో ద్రవిణాంబుధారా
మస్మిన్నకించన విహంగశిసౌ విషణ్ణే
దుష్కర్మ ఘర్మ మపనీయ చిరాయ దూరం
నారాయణ ప్రణయినీ నయనాంబువాహఃMeaning:
Salutations to Mother Lakshmi, and may she bestow the wind of her mercy and shower her wealth on this destitute, helpless like the child of a bird, driven by poverty. May she remove the impact of the burden of sins from my life. May she bestow the shower of rain of mercy from her eyes, she, the beloved of Narayana.
इष्टा विशिष्टमतयोऽपि यया दयार्द्र_
दृष्ट्या त्रिविष्टपपदं सुलभं लभन्ते ।
दृष्टिः प्रहृष्टकमलोदरदीप्तिरिष्टां
पुष्टिं कृषीष्ट मम पुष्करविष्टरायाःIshta visishtamathayopi yaya dhayardhra,
Dhrishtya thravishta papadam sulabham labhanthe,
Hrishtim prahrushta kamlodhara deepthirishtam,
Pushtim krishishta mama pushkravishtaraya.ఇష్టా విశిష్టమతయోపి యయా దయార్ద్ర
దృష్టా స్త్రివిష్టప పదం సులభం లభంతే
దృష్టిః ప్రహృష్ట కమలోదర దీప్తిరిష్టాం
పుష్టిం కృషీష్ట మమ పుష్కర విష్టరాయాఃMeaning:
Salutations to Mother Lakshmi. With just her divine glance, even the most difficult desires, like attaining a place in heaven, can be achieved. This is the power of her moist, compassionate eyes, the kindest eyes one can ever see. Her glance that bears the splendor of a lotus in bloom, that magical, joyous moment; may it come my way. May the merciful glance of the one seated in a lotus nourish my wishes.
गीर्देवतेति गरुडध्वजसुन्दरीति
शाकम्भरीति शशिशेखरवल्लभेति ।
सृष्टिस्थितिप्रलयकेलिषु संस्थिताय
तस्यै नमस्त्रिभुवनैकगुरोस्तरुण्यैGheerdhevathethi garuda dwaja sundarithi,
Sakambhareethi sasi shekara vallebhethi,
Srishti sthithi pralaya kelishu samsthitha ya,
Thasyai namas thribhvanai ka guros tharunyai.గీర్దేవ తేతి గరుడధ్వజ సుందరీతి
శాకంభరీతి శశిశేఖర వల్లభేతి
సృష్టిస్థితి ప్రళయకేళిషు సంస్థితాయై
తస్యై నమ స్త్రిభువనైక గురో స్తరుణ్యైఃMeaning:
Salutations to Mother Lakshmi. Mother Lakshmi is the Goddess of Knowledge and Speech. She is the beautiful consort of the one who carries Garuda as his emblem. Mother who sustains everyone with nature and vegetation, the beloved, and consort of the one with the crescent moon. She who observes the divine play of creation, maintenance, and destruction. The youthful consort of the Guru of all the worlds, the three worlds offer her their revered salutations.
श्रुत्यै नमोऽस्तु शुभकर्मफलप्रसूत्यै
रत्यै नमोऽस्तु रमणीयगुणार्णवायै ।
शक्त्यै नमोऽस्तु शतपत्रनिकेतनायै
पुष्ट्यै नमोऽस्तु पुरुषोत्तमवल्लभायैSruthyai namosthu shubha karma phala prasoothyai,
Rathyai namosthu ramaneeya gunarnavayai,
Shakthyai namosthu satha pathra nikethanayai,
Pushtayi namosthu purushotthama vallabhayai.శ్రుత్యైనమోస్తు శుభకర్మ ఫలప్రసూత్యై
రత్యైనమోస్తు రమణీయ గుణార్ణవాయై
శక్యైనమోస్తు శతపత్ర నికేతనాయై
పుష్ట్యైనమోస్తు పురుషోత్తమ వల్లభాయైMeaning:
Salutations to Mother Lakshmi, she who symbolizes the Vedas, that help produce auspicious and positive results in life. She who is Rathi, an ocean of good qualities. She who is revered as Shakti, one who resides in the abode of hundred petals. Salutations to you, as the one who nourishes, the Goddess of plenty, the beloved of Purushottama.
नमोऽस्तु ~नालीकनिभाननायै
नमो~ऽस्तु दुग्धोदधिजन्मभूत्यै ।
नमोऽस्तु सोमामृतसोदरायै
नमोऽस्तु ~नारायणवल्लभायैNamosthu naleekha nibhananai,
Namosthuu dhugdhogdhadhi janma bhoomayai,
Namosthu somamrutha sodharayai,
Namosthuu narayana vallabhayai.నమోస్తు నాళీక నిభాననాయై
నమో~స్తు దుగ్ధోదధి జన్మభూమ్యై
నమోస్తు సోమామృత సోదరాయై
నమో~స్తు నారాయణ వల్లభాయైMeaning:
Salutations to Mother Lakshmi, the one who has the face of a lotus in full bloom. Saluta~tions to you, the one born of the ocean of milk, along with the moon and the divine nectar. Salutations to you, the most beloved of Narayana.
नमोऽस्तु हेमाम्बुजपीठिकायै
नमोऽ~स्तु भूमण्डलनायिकायै।
नमोऽ~स्तु देवादिदयापरायै
नमोऽस्तु शार्ङ्गायुधवल्लभायैNamosthu hemambhuja peetikayai,
Namosthu bhoo mandala nayikayai,
Naamosthu devathi dhaya prayai,
Naamosthu Sarngayudha vallabhayai.నమోస్తు హేమాంబుజ పీఠికాయై
నమో~స్తు భూమండల నాయికాయై
నమోస్తు దేవాది దయాపరాయై
నమో~స్తు శార్గ్ఙయుధ వల్లభాయైMeaning:
Salutations to Mother Lakshmi. She who is seated on the golden lotus. Salutations to the one who is the Goddess of the earth. Salutations to the one who shows mercy and showers her compassion on the Devas. I prostrate before you, O consort of Narayana, who wields the bow of Saranga
नमोऽस्तु देव्यै भृगुनन्दनायै
नमोऽ~स्तु विष्णोरुरसि स्थितायै।
नमोऽस्तु लक्ष्म्यै कमलालयायै
~ नमोऽस्तु दामोदरवल्लभायैNamosthu devyai bhrugu nandanayai,
Namosthu vishnorurasi sthithayai,
Na~mosthu lakshmyai kamalalayai,
Na~mosthu dhamodhra vallabhayai.నమో~స్తు దేవ్యై భృగునందనాయై
నమోస్తు విష్ణోరురసి స్థితాయై
నమో~స్తు లక్ష్మ్యై కమలాలయాయై
నమోస్తు దామోదర వల్లభాయైMeaning:
Salutations to Mother Lakshmi. My prayers to the one who is the daughter of Brighu. To the one who adorns the broad chest of Maha Vishnu. Salutations to the one seated on a lotus. Salutations to the one who is the consort of Damodara.
नमोऽस्तु नालीकनिभाननायै
नमो~ऽस्तु दुग्धोदधिजन्मभूत्यै ।
नमोऽस्तु ~ सोमामृतसोदरायै
नमो~ऽस्तु नारायणवल्लभायै ॥१२॥Namosthu Kanthyai kamalekshanayai,
Namosthu bhoothyai bhuvanaprasoothyai,
Na~mosthu devadhibhir archithayai,
Na~mosthu nandhathmaja vallabhayai.నమోస్తు కాంత్యై కమలేక్షణాయై
న~మోస్తు భూత్యై భువన ప్రసూత్యై
నమోస్తు దేవాదిభి రర్చితాయై
న~మోస్తు నందాత్మజ వల్లభాయైMeaning:
Salutations to Mother Lakshmi. I prostrate before thee, the light in the lotus flower, the lotus-eyed one. Salu~tations to the one who is the earth and bestows prosperity. Salutations to the one worshipped by the Devas. S~alutations to the consort of the son of Nanda.
सम्पत्कराणि सकलेन्द्रियनन्दनानि
साम्राज्यदानविभवानि सरोरुहाक्षि ।
त्वद्वन्दनानि दुरिताहरणोद्यतानि
मामेव मातरनिशं कलयन्तु मान्ये ॥१३॥Sampath karaani sakalendriya nandanani,
Samrajya dhana vibhavani saroruhakshi,
Twad vandanani dhuritha haranodhythani,
Mamev matharanisam kalayanthu manye.సంపత్కరాణి సకలేంద్రియ నందనాని
సామ్రాజ్యదాన నిరతాని సరోరుహాక్షి
త్వద్వందనాని దురితా హరణోద్యతాని
మామేవ మాత రనిశం కలయంతు మాన్యేMeaning:
Salutations to Mother Lakshmi. To the one whose lotus eyes are the cause of all prosperity, and who is the cause of great joy in all senses. She of the lotus eyes who has the power to bestow kingdoms. Singing your glories brings forth your grace that removes all difficulties, miseries, and the sins from our life. Mother, may I be always be blessed to serve you and sing your glories
यत्कटाक्षसमुपासनाविधिः
सेवकस्य सकलार्थसम्पदः ।
संतनोति वचनाङ्गमानसैस्_
त्वां मुरारिहृदयेश्वरीं भजे ॥१४॥Yath Kadaksha samupasana vidhi,
Sevakasya sakalartha sapadha,
Santhanodhi vachananga manasai,
Twaam murari hridayeswareem bhajeయత్కటాక్ష సముపాసనా విధిః
సేవకస్య సకలార్థ సంపదః
సంతనోతి వచనాంగ మానసైః
త్వాం మురారి హృదయేశ్వరీం భజేMeaning:
Salutations to Mother Lakshmi. The worship of your side glance that is blessed by the entire wealth and prosperity you bestow upon me. May my thoughts, words, and deeds be enveloped by your worship, you who are the beloved Goddess residing in the heart of Murari.
सरसिजनिलये सरोजहस्ते
धवलतमांशुकगन्धमाल्यशोभे ।
भगवति हरिवल्लभे मनोज्ञे
त्रिभुवनभूतिकरि प्रसीद मह्यम् ॥१५॥Sarasija nilaye saroja hasthe,
Dhavalathamamsuka gandha maya shobhe,
Bhagavathi hari vallabhe manogne,
Tribhuvana bhoothikari praseeda mahyeసరసిజనయనే సరోజ హస్తే
ధవళతరాంశుక గంధమాల్యశోభే
భగవతి హరివల్లభే మనోజ్ఞే
త్రిభువన భూతి కరి ప్రసీద మహ్యంMeaning:
Salutations to Mother Lakshmi. Who abides in the lotus and holds the lotus in her hands. She who is dressed in dazzling white and is adorned with the most fragrant garlands and radiates a divine aura. S he who is the most beloved of Hari and the source of immense happiness and is captivating. She who is the source of prosperity and well-being for all the three worlds. O Mother, please grace me with your compassion.
दिग्घस्तिभिः कनककुम्भमुखावसृष्ट_
स्वर्वाहिनीविमलचारुजलप्लुताङ्गीम् ।
प्रातर्नमामि जगतां जननीमशेष_
लोकाधिनाथगृहिणीममृताब्धिपुत्रीम् ॥१६॥Dhiggasthibhi kanaka kumbha mukha vasrushta,
Sarvahini vimala charu jalaapluthangim,
Prathar namami jagathaam janani masesha,
Lokadhinatha grahini mamrithabhi puthreem.దిగ్ఘస్తిభిః కనక కుంభ ముఖావసృష్ట
స్వర్వాహినీ విమలచారు జలాప్లుతాంగీం
ప్రాత ర్నమామి జగతాం జననీ మశేష
లోకాధినాథ గృహిణీం అమృతాబ్ధి పుత్రీంMeaning:
Salutations to Mother Lakshmi. She who is bathed by the holy waters of the Ganges that flows from heaven showered from all directions in golden pitchers by the eight elephants. The water is pure and flows from the celestial region and beautifies her. I salute the Mother of the eternal universe early in the morning, she who is the consort of the Supreme Being, the Preserver, and the daughter of the ocean that gives nectar.
कमले कमलाक्षवल्लभे
त्वं करुणापूरतरङ्गितैरपाङ्गैः ।
अवलोकय मामकिञ्चनानां
प्रथमं पात्रमकृत्रिमं दयायाः ॥१७॥Kamale Kamalaksha vallabhe twam,
Karuna poora tharingithaira pangai,
Avalokaya mamakinchananam,
Prathamam pathamakrithrimam dhyayaకమలే కమలాక్ష వల్లబే త్వం
కరుణాపూర తరంగితై రపాంగైః
అవలోకయ మా మకించనానాం
ప్రథమం పాత్రమ కృత్రిమం దయాయాఃMeaning:
Salutations to Mother Lakshmi. She who is the lotus-eyed of her beloved Hari. She whose eyes are filled with kindness and compassion, please look at me, this utterly destitute, and make me the first, deserving to be in the path of your unconditional compassion.
स्तुवन्ति ये स्तुतिभिरमूभिरन्वहं
त्रयीमयीं त्रिभुवनमातरं रमाम् ।
गुणाधिका गुरुतरभाग्यभागिनो
भवन्ति ते भुवि बुधभाविताशयाः ॥१८॥Sthuvanthi ye sthuthibhirameeranwaham,
Thrayeemayim thribhuvanamatharam ramam,
Gunadhika guruthara bhagya bhagina,
Bhavanthi the bhuvi budha bhavithasayo.స్తువంతి యే స్తుతిభిరమూభిరన్వహం
త్రయీమయీం త్రిభువనమాతరం రమాం
గుణాధికా గురుతర భాగ్యభాజినో
భవంతి తే భువి బుధ భావితాశయాఃMeaning:
Salutations to Mother Lakshmi. Those who sing this hymn every day and glorify she who is the Supreme Goddess, the embodiment of the Vedas, the Mother of the three worlds, will receive blessings of virtues in abundance. They shall be blessed to have the wise in their destiny and will become wise by her awakening of their wisdom.
సువర్ణ ధారా స్తోత్రం యచ్ఛంకరాచార్య నిర్మితం త్రిసంధ్యం యఃపథేన్నిత్యం స కుబేరసమోభవేత్ ఇతి శ్రీ మచ్ఛంకర భగవత్పాదాచార్యకృతం కనకధారాస్తోత్రం.
।। इति श्री कनकधारा स्तोत्रं सम्पूर्णम् ।।
Kanakadhara Stotram Benefits and Miracles:
What is Kanakadhara Stotram?
Kanak means gold, and Dhara means flow.The Kanakadhara Stotram describes the beauty, grace, wisdom, and power of the Goddess of wealth and prosperity. The prayer is a poem that facilitates the flow of wealth.Goddess Lakshmi removes all financial problems from the life of those who chant the Mantra. The hymn details about beauty and power of the Goddess. It consists of 21 stanzas praising the Goddess.
Who imparted Kanakadhara Stotram :
Adi Sri Sankaracharya imparted Kanakadhara Stotram.
When we should chant Kanakadhara Stotram:
Chant the Kanakadhara Stotram on Fridays, and mornings and evenings on Full Moon days, as the alignment of stars and planets is considered very auspicious on these days.
Those offering the prayers daily will be blessed with good qualities and great fortunes. The Kanakadhara Stotram can be chanted once, thrice or five times,(or 11 times for well business development) to invoke Goddess Lakshmi to bestow good fortune and prosperity.
The Stotram recited with full devotion will elevate people to a higher level of spiritual consciousness. It will change one’s perspective on life. The Stotram helps push away negative energy and allows people to use spiritual teachings in their daily lives.
Story Behind Kanakadhara Stotram:
Once, Sri Sankaracharya was going door to door asking for alms from people, also known as biksha.He soon stopped at a Brahmin lady’s cottage. However, the woman was very poor and was not even wearing proper clothes, so she wondered what she can give away as biksha. So with the entrance door of her house slightly ajar, she reached out swamiji with her hand stretched and dropped one amlaka fruit ( the only thing available in her house) into the hands of Sri Sankaracharya.
of the woman –
Sankaracharya pleaded her to grant riches to the Brahmin lady who had a big heart.
Sankaracharya while accepting her stand replied that however, in this life she gave him an Amla fruit with very great reverence inspite of not having any thing due to her extreme poverty and this act alone will justify to shower riches on her and purge her of all her previous sins.
Hearing upon this Goddess Lakshmi was greatly moved and extremely pleased with the advocacy of the argument of Sri Sankaracharya and showered instantly golden rain of Amla fruits on the Brahmin woman.
Srinivasa Vidya శ్రీనివాస విద్య Mantra
Srinivasa Vidya Mantra
Ati Prachin Mantra Srinivasa Vidya Practice
Ati Prachin Mantra Srinivasa Vidya Practice | శ్రీనివాస విద్య This is very old mantra formula for solving financial problems and for loss of job ,experience of salary cuts business loss like all these problems to overcome this mantra practice is only solution.This is wonderful technique from mantra sastra proven and first applied by Sri Vidyaranya Swamy in the history.This is specially observed in Sravana Masam.
The mantras used for Srinivasa Vidya and How to practice:
Normally when we practice suktas ,we chant purusha sukta and sri sukta seperatly(sri sukta is for lakshmi devi and purusha sukta is for vishnu).But in this srinivasa vidya we combined both mantras.For shukla paksha prayog we start from new moon day to till full moon day first chant before one mantra of sri vidya that is sri sukta and next we chant one mantra of purusha sukta in this way we repeat mantra’s continues this process for till 15th mantra.
For krishna paksh prayog we will chant quit opposite way start chanting from Next day after Full Moon day(Padyami) to till No Moon day.For krishna paksh prayog we start one mantra of purusha sukta and next we chant one mantra of sri suktha in this way we repeat mantra’s till 15th mantra.
After completing of mantras daily we should chant Narayana kavacham also for mediocre results. We should chant in front of lakshmi sahita narayana swami idol or
Like this we should chant continuously mantras for 30 days.If you can able to do homa,you can do homa also. Homa procedure is given.If you can’t able to chant these mantras there is an alternative mantra also provided for simplified by our ancestors that is Shankaracharya virachita kanakadhara stotram. In this kanakadhra storam we have both sri suktham and Purusha Suktham.
Srinivasa Mantra in Telugu:
శ్రీనివాస విద్య
శుక్ల పక్ష ప్రయోగం
(New Moon day (Padyami)to till Full Moon day)
Srinivasa Vidya Shukla Paksha in Telugu:హరిః ఓం||
హిర॑ణ్యవర్ణా॒o హరి॑ణీం సు॒వర్ణ॑ రజ॒తస్ర॑జామ్ |
చ॒న్ద్రాం హి॒రణ్మ॑యీం ల॒క్ష్మీం జాత॑వేదో మ॒ ఆవ॑హ||ఓం స॒హస్ర॑శీర్షా॒ పురు॑షః | స॒హ॒స్రా॒క్షః స॒హస్ర॑పాత్ |
స భూమి॑o వి॒శ్వతో॑ వృ॒త్వా | అత్య॑తిష్ఠద్దశాఙ్గు॒లమ్ ||తాం మ॒ ఆవ॑హ॒ జాత॑వేదో ల॒క్ష్మీమన॑పగా॒మినీ”మ్ |
యస్యా॒o హిర॑ణ్యం వి॒న్దేయ॒o గామశ్వ॒o పురు॑షాన॒హమ్||పురు॑ష ఏ॒వేదగ్ం సర్వమ్” | యద్భూ॒తం యచ్చ॒ భవ్యమ్” |
ఉ॒తామృ॑త॒త్వస్యేశా॑నః | య॒దన్నే॑నాతి॒రోహ॑తి ||అ॒శ్వ॒పూ॒ర్వాం ర॑థమ॒ధ్యాం హ॒స్తినా॑దప్ర॒బోధి॑నీమ్ |
శ్రియ॑o దే॒వీముప॑హ్వయే॒ శ్రీర్మా॑దే॒వీర్జు॑షతామ్||ఏ॒తావా॑నస్య మహి॒మా |
అతో॒ జ్యాయాగ్॑శ్చ॒ పూరు॑షః|
పాదో”ఽస్య॒ విశ్వా॑ భూ॒తాని॑ | త్రి॒పాద॑స్యా॒మృత॑o ది॒వి ||కా॒o సో స్మి॒తాం హిర॑ణ్యప్రా॒కారా॑ మా॒ర్ద్రాం జ్వల॑న్తీం తృ॒ప్తాం త॒ర్పయ॑న్తీమ్ |
ప॒ద్మే॒ స్థి॒తాం ప॒ద్మవ॑ర్ణా॒o త్వామి॒హోప॑హ్వయే॒ శ్రియమ్||త్రి॒పాదూ॒ర్ధ్వ ఉదై॒త్పురు॑షః |
పాదో”ఽస్యే॒హాఽఽ భ॑వా॒త్పున॑: |
తతో॒ విష్వ॒ఙ్వ్య॑క్రామత్ |
సా॒శ॒నా॒న॒శ॒నే అ॒భి ||చన్ద్రాం ప్ర॑భా॒సాం య॒శసా॒ జ్వల॑న్తీ॒o శ్రియ॑o లో॒కే దే॒వజు॑ష్టాముదా॒రామ్ |
తాం ప॒ద్మినీ॑మీ॒o శర॑ణమ॒హం ప్రప॑ద్యేఽల॒క్ష్మీర్మే॑ నశ్యతా॒o త్వాం వృ॑ణే||తస్మా”ద్వి॒రాడ॑జాయత |
వి॒రాజో॒ అధి॒ పూరు॑షః | సజా॒తో అత్య॑రిచ్యత |
ప॒శ్చాద్భూమి॒ మథో॑ పు॒రః ||ఆ॒ది॒త్యవ॑ర్ణే॒ తప॒సోఽధి॑జా॒తో వన॒స్పతి॒స్తవ॑ వృ॒క్షోఽథ బి॒ల్వః |
తస్య॒ ఫలా॑ని॒ తప॒సాను॑దన్తు మా॒యాన్త॑రా॒యాశ్చ॑ బా॒హ్యా అ॑ల॒క్ష్మీః||యత్పురు॑షేణ హ॒విషా” | దే॒వా య॒జ్ఞమత॑న్వత |
వ॒స॒న్తో అ॑స్యా సీ॒దాజ్యమ్” | గ్రీ॒ష్మ ఇ॒ధ్మ శ్శ॒రద్ధ॒విః ||ఉపై॑తు॒ మాం దే॑వస॒ఖః కీ॒ర్తిశ్చ॒ మణి॑నా స॒హ |
ప్రా॒దు॒ర్భూ॒తోఽస్మి॑ రాష్ట్రే॒ఽస్మిన్ కీ॒ర్తిమృ॑ద్ధిం ద॒దాతు॑ మే||స॒ప్తాస్యా॑సన్పరి॒ధయ॑: | త్రిః స॒ప్త స॒మిధ॑: కృ॒తాః |
దే॒వా యద్య॒జ్ఞం త॑న్వా॒నాః |
అబ॑ధ్న॒న్పురు॑షం ప॒శుమ్ ||క్షుత్పి॑పా॒సామ॑లాం జ్యే॒ష్ఠామ॑ల॒క్ష్మీం నా॑శయా॒మ్యహమ్ |
అభూ॑తి॒మస॑ మృద్ధి॒oచ సర్వా॒o నిర్ణు॑ద మే॒ గృహా॑త్||తం య॒జ్ఞం బ॒ర్హిషి॒ ప్రౌక్షన్॑ |
పురు॑షం జా॒తమ॑గ్ర॒తః |
తేన॑ దే॒వా అయ॑జన్త | సా॒ధ్యా ఋష॑యశ్చ॒యే ||గ॒oధ॒ద్వా॒రాం దు॑రాధ॒ర్షా॒o ని॒త్యపు॑ష్టాం కరీ॒షిణీ”మ్ |
ఈ॒శ్వరీ॑గ్ం సర్వ॑భూతా॒నా॒o త్వామి॒హోప॑హ్వయే॒ శ్రియమ్||తస్మా”ద్య॒జ్ఞాత్స॑ర్వ॒హుత॑: | సంభృ॑తం పృషదా॒జ్యమ్ |
ప॒శూగ్స్తాగ్శ్చ॑క్రే వాయ॒వ్యాన్॑ | ఆ॒ర॒ణ్యాన్గ్రా॒మ్యాశ్చ॒ యే ||మన॑స॒: కామ॒మాకూ॑తిం వా॒చఃస॒త్యమ॑శీమహి |
ప॒శూ॒నాం రూ॒పమన్న॑స్య॒ మయి॒శ్రీఃశ్ర॑యతా॒o యశ॑:||తస్మా”ద్య॒జ్ఞాత్స॑ర్వ॒హుత॑: | ఋచ: సామా॑ని జజ్ఞిరే |
ఛన్దాగ్॑oసిజజ్ఞిరే॒ తస్మా”త్ | యజు॒స్తస్మా॑ద జాయత ||క॒ర్దమే॑న ప్ర॑జాభూ॒తా॒ మ॒యి॒సంభ॑వ క॒ర్దమ |
శ్రియ॑o వా॒సయ॑మేకు॒లే మా॒తర॑oపద్మ॒మాలి॑నీమ్||తస్మా॒దశ్వా॑ అజాయన్త | యేకేచో॑ భ॒యాద॑తః |
గావో॑హజజ్ఞిరే॒ తస్మా”త్ | తస్మా”జ్జా॒తా అ॑జా॒వయ॑: ||ఆప॑: సృ॒జన్తు॑ స్ని॒గ్ధా॒ని॒ చి॒క్లీ॒త వ॑స మే॒ గృహే |
ని చ॑ దే॒వీం మా॒తర॒గ్o శ్రియ॑o వా॒సయ॑ మే కు॒లే||యత్పురు॑ష॒o వ్య॑దధుః | క॒తి॒ధా వ్య॑కల్పయన్ |
ముఖ॒oకిమ॑స్య॒ కౌ బా॒హూ | కావూ॒రూ పాదా॑ వుచ్యేతే ||ఆ॒ర్ద్రాం పు॒ష్కరి॑ణీం పు॒ష్టి॒o సు॒వ॒ర్ణాం హే॑మమా॒లినీమ్ |
సూ॒ర్యాం హి॒రణ్మ॑యీం ల॒క్ష్మీ॒o జాత॑వేదో మ॒ ఆవహ||బ్రా॒హ్మ॒ణో”ఽస్య॒ ముఖ॑మాసీత్ | బా॒హూ రా॑జ॒న్య॑: కృ॒తః |
ఊ॒రూ తద॑స్య॒ యద్వైశ్య॑: | ప॒ద్భ్యాగ్ం శూ॒ద్రో అ॑జాయత ||ఆ॒ర్ద్రాం య॒: కరి॑ణీం య॒ష్టి॒o పి॒ఙ్గ॒లాం ప॑ద్మమా॒లినీమ్|
చ॒న్ద్రాం హి॒రణ్మ॑యీం ల॒క్ష్మీం జాత॑వేదో మ॒ ఆవ॑హ||చ॒న్ద్రమా॒ మన॑సో జా॒తః | చక్షో॒:సూర్యో॑ అజాయత |
ముఖా॒దిన్ద్ర॑శ్చా॒గ్నిశ్చ॑ | ప్రా॒ణాద్వా॒యుర॑జాయత ||తాం మ॒ ఆవ॑హ॒ జాత॑వేదో ల॒క్ష్మీమన॑పగా॒మినీ”మ్ |
యస్యా॒o హి॑రణ్య॒o ప్రభూ॑త॒o గావో॑ దా॒స్యోఽశ్వా”న్వి॒న్దేయ॒o పురు॑షాన॒హమ్||నాభ్యా॑ఆసీద॒న్తరి॑క్షమ్ | శీ॒ర్ష్ణోద్యౌః సమ॑వర్తత |
ప॒ద్భ్యాంభూమి॒ ర్దిశ॒:శ్రోత్రా”త్ | తథా॑ లో॒కాగ్ం అ॑కల్పయన్||కృష్ణ పక్ష ప్రయోగం
(Next day after Full Moon day(Padyami) to till No Moon day)Srinivasa Vidya Krishna Paksha in Telugu:
ఓం స॒హస్ర॑శీర్షా॒ పురు॑షః | స॒హ॒స్రా॒క్షః స॒హస్ర॑పాత్ |
స భూమి॑o వి॒శ్వతో॑ వృ॒త్వా | అత్య॑తిష్ఠద్దశాఙ్గు॒లమ్ ||హిర॑ణ్యవర్ణా॒o హరి॑ణీం సు॒వర్ణ॑ రజ॒తస్ర॑జామ్ |
చ॒న్ద్రాం హి॒రణ్మ॑యీం ల॒క్ష్మీం జాత॑వేదో మ॒ ఆవ॑హ||పురు॑ష ఏ॒వేదగ్ం సర్వమ్” | యద్భూ॒తం యచ్చ॒ భవ్యమ్” |
ఉ॒తామృ॑త॒త్వస్యేశా॑నః | య॒దన్నే॑నాతి॒రోహ॑తి ||తాం మ॒ ఆవ॑హ॒ జాత॑వేదో ల॒క్ష్మీమన॑పగా॒మినీ”మ్ |
యస్యా॒o హిర॑ణ్యం వి॒న్దేయ॒o గామశ్వ॒o పురు॑షాన॒హమ్||ఏ॒తావా॑నస్య మహి॒మా |
అతో॒ జ్యాయాగ్॑శ్చ॒ పూరు॑షః|
పాదో”ఽస్య॒ విశ్వా॑ భూ॒తాని॑ | త్రి॒పాద॑స్యా॒మృత॑o ది॒వి ||అ॒శ్వ॒పూ॒ర్వాం ర॑థమ॒ధ్యాం హ॒స్తినా॑దప్ర॒బోధి॑నీమ్ |
శ్రియ॑o దే॒వీముప॑హ్వయే॒ శ్రీర్మా॑దే॒వీర్జు॑షతామ్||త్రి॒పాదూ॒ర్ధ్వ ఉదై॒త్పురు॑షః |
పాదో”ఽస్యే॒హాఽఽ భ॑వా॒త్పున॑: |
తతో॒ విష్వ॒ఙ్వ్య॑క్రామత్ |
సా॒శ॒నా॒న॒శ॒నే అ॒భి ||కా॒o సో స్మి॒తాం హిర॑ణ్యప్రా॒కారా॑ మా॒ర్ద్రాం జ్వల॑న్తీం తృ॒ప్తాం త॒ర్పయ॑న్తీమ్ |
ప॒ద్మే॒ స్థి॒తాం ప॒ద్మవ॑ర్ణా॒o త్వామి॒హోప॑హ్వయే॒ శ్రియమ్||తస్మా”ద్వి॒రాడ॑జాయత |
వి॒రాజో॒ అధి॒ పూరు॑షః | సజా॒తో అత్య॑రిచ్యత |
ప॒శ్చాద్భూమి॒ మథో॑ పు॒రః ||చన్ద్రాం ప్ర॑భా॒సాం య॒శసా॒ జ్వల॑న్తీ॒o శ్రియ॑o లో॒కే దే॒వజు॑ష్టాముదా॒రామ్ |
తాం ప॒ద్మినీ॑మీ॒o శర॑ణమ॒హం ప్రప॑ద్యేఽల॒క్ష్మీర్మే॑ నశ్యతా॒o త్వాం వృ॑ణే||యత్పురు॑షేణ హ॒విషా” | దే॒వా య॒జ్ఞమత॑న్వత |
వ॒స॒న్తో అ॑స్యా సీ॒దాజ్యమ్” | గ్రీ॒ష్మ ఇ॒ధ్మ శ్శ॒రద్ధ॒విః ||ఆ॒ది॒త్యవ॑ర్ణే॒ తప॒సోఽధి॑జా॒తో వన॒స్పతి॒స్తవ॑ వృ॒క్షోఽథ బి॒ల్వః |
తస్య॒ ఫలా॑ని॒ తప॒సాను॑దన్తు మా॒యాన్త॑రా॒యాశ్చ॑ బా॒హ్యా అ॑ల॒క్ష్మీః||స॒ప్తాస్యా॑సన్పరి॒ధయ॑: | త్రిః స॒ప్త స॒మిధ॑: కృ॒తాః |
దే॒వా యద్య॒జ్ఞం త॑న్వా॒నాః |
అబ॑ధ్న॒న్పురు॑షం ప॒శుమ్ ||ఉపై॑తు॒ మాం దే॑వస॒ఖః కీ॒ర్తిశ్చ॒ మణి॑నా స॒హ |
ప్రా॒దు॒ర్భూ॒తోఽస్మి॑ రాష్ట్రే॒ఽస్మిన్ కీ॒ర్తిమృ॑ద్ధిం ద॒దాతు॑ మే||తం య॒జ్ఞం బ॒ర్హిషి॒ ప్రౌక్షన్॑ |
పురు॑షం జా॒తమ॑గ్ర॒తః |
తేన॑ దే॒వా అయ॑జన్త | సా॒ధ్యా ఋష॑యశ్చ॒యే ||క్షుత్పి॑పా॒సామ॑లాం జ్యే॒ష్ఠామ॑ల॒క్ష్మీం నా॑శయా॒మ్యహమ్ |
అభూ॑తి॒మస॑ మృద్ధి॒oచ సర్వా॒o నిర్ణు॑ద మే॒ గృహా॑త్||తస్మా”ద్య॒జ్ఞాత్స॑ర్వ॒హుత॑: | సంభృ॑తం పృషదా॒జ్యమ్ |
ప॒శూగ్స్తాగ్శ్చ॑క్రే వాయ॒వ్యాన్॑ | ఆ॒ర॒ణ్యాన్గ్రా॒మ్యాశ్చ॒ యే ||గ॒oధ॒ద్వా॒రాం దు॑రాధ॒ర్షా॒o ని॒త్యపు॑ష్టాం కరీ॒షిణీ”మ్ |
ఈ॒శ్వరీ॑గ్ం సర్వ॑భూతా॒నా॒o త్వామి॒హోప॑హ్వయే॒ శ్రియమ్||తస్మా”ద్య॒జ్ఞాత్స॑ర్వ॒హుత॑: | ఋచ: సామా॑ని జజ్ఞిరే |
ఛన్దాగ్॑oసిజజ్ఞిరే॒ తస్మా”త్ | యజు॒స్తస్మా॑ద జాయత ||మన॑స॒: కామ॒మాకూ॑తిం వా॒చఃస॒త్యమ॑శీమహి |
ప॒శూ॒నాం రూ॒పమన్న॑స్య॒ మయి॒శ్రీఃశ్ర॑యతా॒o యశ॑:||తస్మా॒దశ్వా॑ అజాయన్త | యేకేచో॑ భ॒యాద॑తః |
గావో॑హజజ్ఞిరే॒ తస్మా”త్ | తస్మా”జ్జా॒తా అ॑జా॒వయ॑: ||క॒ర్దమే॑న ప్ర॑జాభూ॒తా॒ మ॒యి॒సంభ॑వ క॒ర్దమ |
శ్రియ॑o వా॒సయ॑మేకు॒లే మా॒తర॑oపద్మ॒మాలి॑నీమ్||యత్పురు॑ష॒o వ్య॑దధుః | క॒తి॒ధా వ్య॑కల్పయన్ |
ముఖ॒oకిమ॑స్య॒ కౌ బా॒హూ | కావూ॒రూ పాదా॑ వుచ్యేతే ||ఆప॑: సృ॒జన్తు॑ స్ని॒గ్ధా॒ని॒ చి॒క్లీ॒త వ॑స మే॒ గృహే |
ని చ॑ దే॒వీం మా॒తర॒గ్o శ్రియ॑o వా॒సయ॑ మే కు॒లే||బ్రా॒హ్మ॒ణో”ఽస్య॒ ముఖ॑మాసీత్ | బా॒హూ రా॑జ॒న్య॑: కృ॒తః |
ఊ॒రూ తద॑స్య॒ యద్వైశ్య॑: | ప॒ద్భ్యాగ్ం శూ॒ద్రో అ॑జాయత ||ఆ॒ర్ద్రాం పు॒ష్కరి॑ణీం పు॒ష్టి॒o సు॒వ॒ర్ణాం హే॑మమా॒లినీమ్ |
సూ॒ర్యాం హి॒రణ్మ॑యీం ల॒క్ష్మీ॒o జాత॑వేదో మ॒ ఆవహ||చ॒న్ద్రమా॒ మన॑సో జా॒తః | చక్షో॒:సూర్యో॑ అజాయత |
ముఖా॒దిన్ద్ర॑శ్చా॒గ్నిశ్చ॑ | ప్రా॒ణాద్వా॒యుర॑జాయత ||ఆ॒ర్ద్రాం య॒: కరి॑ణీం య॒ష్టి॒o పి॒ఙ్గ॒లాం ప॑ద్మమా॒లినీమ్|
చ॒న్ద్రాం హి॒రణ్మ॑యీం ల॒క్ష్మీం జాత॑వేదో మ॒ ఆవ॑హ||నాభ్యా॑ఆసీద॒న్తరి॑క్షమ్ | శీ॒ర్ష్ణోద్యౌః సమ॑వర్తత |
ప॒ద్భ్యాంభూమి॒ ర్దిశ॒:శ్రోత్రా”త్ |
తథా॑ లో॒కాగ్ం అ॑కల్పయన్||తాం మ॒ ఆవ॑హ॒ జాత॑వేదో ల॒క్ష్మీమన॑పగా॒మినీ”మ్ |
యస్యా॒o హి॑రణ్య॒o ప్రభూ॑త॒o గావో॑ దా॒స్యోఽశ్వా”న్వి॒న్దేయ॒o పురు॑షాన॒హమ్||Historical incident behind Srinivasa Vidya:
In 1368th year Delhi sultans captured almost complete South India,along hoysala kingdom also. Commander in chiefs for hoysala kingdom both are also captured by the mughal kings(Both hakkaraya and Bukkaraya were from Kummata Durga Kummata Durga is capital of the tiny Kampli kingdom in Bellary District). They were the nephews of Gandugali Kumara Rama king. After battling the muslim warriors of tughlaq they were captured and forcibly put into Muslim service as military chieftains in Mughal army. After a decade they fled Delhi and sought the spiritual guidance of Shri Guru Vidyaranya(Sri Sringeri 12th peetadhipathi) and founded the Vijayanagara Kingdom.
Bhuvaneshwari Devi sent shri guru Vidyaranya to meet and change their community in to Santana dharma(Hinduism) and asked them to establish kingdom.But they said its not easy to establish kingdom without wealth.So,Vidyaranya swami told the above mantra and pray goddess Lakshmi devi for 30 days and goddess will bless you with kanaka varsha. They practiced srinivasa vidya for 30 days and was blessed with the kanaka varsha with that wealth they built Vijayanagara kingdom.
Benefits of Srinivasa Vidya practice:
Srinivasa Vidya Benefits:
If you practiced this srinivasa vidya proper bhakti and shraddha(with good discipline) goddess Lakshmi Devi provides dhana dhanyas(boundless food and wealth) for three generations.Recite Sri Suktham and Purusha Suktham and Narayana kavacham
Srinivasa Vidya in Sanskrit/ Devanagari/ Hindi:
श्रीनिवास विद्या मन्त्राः
(New Moon day (Padyami)to till Full Moon day)
Srinivasa Vidya Shukla Paksha in Sanskrit/ Devanagari/ Hindi:शुक्ल पक्ष प्रयोग अर्थ सहित
ॐ श्री गुरुभ्यो नमः
हरी ॐ
ॐ हिरण्यवर्णां हरिणीं सुवर्णरजतस्त्रजाम्।
चन्द्रां हिरण्मयीं लक्ष्मीं जातवेदो म आ वह ॥1॥
अर्थ:-
हे सर्वज्ञ अग्निदेव ! सुवर्ण के रंगवाली, सोने और चाँदी के हार पहनने वाली, चन्द्रमा के समान प्रसन्नकांति, स्वर्णमयी लक्ष्मीदेवी को मेरे लिये आवाहन करो।
सहस्त्रशीर्षा पुरुष:सहस्राक्ष:सहस्रपात् |
स भूमि सर्वत: स्पृत्वाSत्यतिष्ठद्द्शाङ्गुलम् ||१||
अर्थ:-
जो सहस्रों सिरवाले, सहस्रों नेत्रवाले और सहस्रों चरणवाले विराट पुरुष हैं, वे सारे ब्रह्मांड को आवृत करके भी दस अंगुल शेष रहते हैं ||१||
तां म आ वह जातवेदो लक्ष्मीमनपगामिनीम्।
यस्यां हिरण्यं विन्देयं गामश्वं पुरुषानहम् ॥2॥
अर्थ:-
अग्ने ! उन लक्ष्मीदेवी को, जिनका कभी विनाश नहीं होता तथा जिनके आगमन से मैं सोना, गौ, घोड़े तथा पुत्रादि को प्राप्त करूँगा, मेरे लिये आवाहन करो।
पुरुषSएवेदं सर्व यद्भूतं यच्च भाव्यम् |
उतामृतत्यस्येशानो यदन्नेनातिरोहति ||२||
अर्थ:-
जो सृष्टि बन चुकी, जो बननेवाली है, यह सब विराट पुरुष ही हैं | इस अमर जीव-जगत के भी वे ही स्वामी हैं और जो अन्न द्वारा वृद्धि प्राप्त करते हैं, उनके भी वे ही स्वामी हैं ||२||
अश्वपूर्वां रथमध्यां हस्तिनादप्रमोदिनीम्।
श्रियं देवीमुप ह्वये श्रीर्मा देवी जुषताम् ॥3॥
अर्थ:-
जिन देवी के आगे घोड़े तथा उनके पीछे रथ रहते हैं तथा जो हस्तिनाद को सुनकर प्रमुदित होती हैं, उन्हीं श्रीदेवी का मैं आवाहन करता हूँ; लक्ष्मीदेवी मुझे प्राप्त हों।
एतावानस्य महिमातो ज्यायाँश्च पूरुषः |
पादोSस्य विश्वा भूतानि त्रिपादस्यामृतं दिवि ||३||
अर्थ:-
विराट पुरुष की महत्ता अति विस्तृत है | इस श्रेष्ठ पुरुष के एक चरण में सभी प्राणी हैं और तीन भाग अनंत अंतरिक्ष में स्थित हैं ||३||
कां सोस्मितां हिरण्यप्राकारामार्द्रां
ज्वलन्तीं तृप्तां तर्पयन्तीम्।
पद्मेस्थितां पद्मवर्णां
तामिहोप ह्वये श्रियम् ॥4॥
अर्थ:-
जो साक्षात ब्रह्मरूपा, मंद-मंद मुसकराने वाली, सोने के आवरण से आवृत, दयार्द्र, तेजोमयी, पूर्णकामा, अपने भक्तों पर अनुग्रह करनेवाली, कमल के आसन पर विराजमान तथा पद्मवर्णा हैं, उन लक्ष्मीदेवी का मैं यहाँ आवाहन करता हूँ।
त्रिपादूर्ध्व उदैत्पुरुष:पादोSस्येहाभवत्पुनः |
ततो विष्वङ् व्यक्रामत्साशनानशनेSअभि ||४||
अर्थ:-
चार भागोंवाले विराट पुरुष के एक भाग में यह सारा संसार, जड़ और चेतन विविध रूपों में समाहित है | इसके तीन भाग अनंत अंतरिक्षमें समाये हुए हैं ||४||
चन्द्रां प्रभासां यशसा ज्वलन्तीं
श्रियं लोके देवजुष्टामुदाराम्।
तां पद्मिनीमीं शरणं प्र पद्ये
अलक्ष्मीर्मे नश्यतां त्वां वृणे ॥5॥
अर्थ:-
मैं चन्द्रमा के समान शुभ्र कान्तिवाली, सुन्दर द्युतिशालिनी, यश से दीप्तिमती, स्वर्गलोक में देवगणों के द्वारा पूजिता, उदारशीला, पद्महस्ता लक्ष्मीदेवी की शरण ग्रहण करता हूँ। मेरा दारिद्र्य दूर हो जाय। मैं आपको शरण्य के रूप में वरण करता हूँ।
ततो विराडजायत विराजोSअधि पूरुषः |
स जातोSअत्यरिच्यत पश्चाद्भूमिमथो पुर: ||५||
अर्थ:-
उस विराट पुरुष से यह ब्रह्मांड उत्पन्न हुआ | उस विराट से समष्टि जीव उत्पन्न हुए | वही देहधारी रूप में सबसे श्रेष्ठ हुआ, जिसने सबसे पहले पृथ्वी को, फिर शरीरधारियों को उत्पन्न किया ||५||
आदित्यवर्णे तपसोऽधि जातो
वनस्पतिस्तव वृक्षोऽथ बिल्वः।
तस्य फलानि तपसा नुदन्तु
या अन्तरा याश्च बाह्या अलक्ष्मीः ॥6॥
अर्थ:-
हे सूर्य के समान प्रकाशस्वरूपे ! तुम्हारे ही तप से वृक्षों में श्रेष्ठ मंगलमय बिल्ववृक्ष उत्पन्न हुआ। उसके फल हमारे बाहरी और भीतरी दारिद्र्य को दूर करें।
तस्माद्यज्ञात्सर्वहुत: सम्भृतं पृषदाज्यम् |
पशूंस्न्ताँश्चक्रे वायव्यानारण्या ग्राम्याश्च ये ||६||
अर्थ:-
उस सर्वश्रेष्ठ विराट प्रकृति यज्ञ से दधियुक्त घृत प्राप्त हुआ(जिससे विराट पुरुष की पूजा होती है) | वायुदेव से संबंधित पशु हरिण, गौ, अश्वादि की उत्पत्ति उस विराट पुरुष के द्वारा ही हुई ||६||
उपैतु मां देवसखः
कीर्तिश्च मणिना सह।
प्रादुर्भूतोऽस्मि राष्ट्रेऽस्मिन्
कीर्तिमृद्धिं ददातु मे ॥7॥
अर्थ:-
देवि ! देवसखा कुबेर और उनके मित्र मणिभद्र तथा दक्ष प्रजापति की कन्या कीर्ति मुझे प्राप्त हों अर्थात मुझे धन और यश की प्राप्ति हो। मैं इस राष्ट्र में उत्पन्न हुआ हूँ, मुझे कीर्ति और ऋद्धि प्रदान करें।
तस्माद्यज्ञात् सर्वहुतSऋचः सामानि जज्ञिरे |
छन्दाँसि जज्ञिरे तस्माद्यजुस्तस्मादजायत ||७||
अर्थ:-
उस विराट यज्ञ पुरुष से ऋग्वेद एवं सामवेद का प्रकटीकरण हुआ | उसी से यजुर्वेद एवं अथर्ववेद का प्रादुर्भाव हुआ अर्थात् वेद की ऋचाओं का प्रकटीकरण हुआ ||७||
क्षुत्पिपासामलां ज्येष्ठामलक्ष्मीं नाशयाम्यहम्।
अभूतिमसमृद्धिं च सर्वां निर्णुद मे गृहात् ॥8॥
अर्थ:-
लक्ष्मी की ज्येष्ठ बहिन अलक्ष्मी (दरिद्रता की अधिष्ठात्री देवी) का, जो क्षुधा और पिपासा से मलिन और क्षीणकाय रहती हैं, मैं नाश चाहता हूँ। देवि ! मेरे घर से सब प्रकार के दारिद्र्य और अमंगल को दूर करो।
तस्मादश्वाSअजायन्त ये के चोभयादतः |
गावो ह जज्ञिरे तस्मात्तस्माज्जाताSअजावयः ||८||
अर्थ:-
उस विराट यज्ञ पुरुष से दोनों तरफ दाँतवाले घोड़े हुए और उसी विराट पुरुष से गौए, बकरिया और भेड़s आदि पशु भी उत्पन्न हुए ||८||
गन्धद्वारां दुराधर्षां नित्यपुष्टां करीषिणीम्।
ईश्वरीं सर्वभूतानां तामिहोप ह्वये श्रियम् ॥9॥
अर्थ:-
जो दुराधर्षा और नित्यपुष्टा हैं तथा गोबर से (पशुओं से) युक्त गन्धगुणवती हैं। पृथ्वी ही जिनका स्वरुप है, सब भूतों की स्वामिनी उन लक्ष्मीदेवी का मैं यहाँ अपने घर में आवाहन करता हूँ।
तं यज्ञं बर्हिषि प्रौक्षन् पूरुषं जातमग्रत:|
तेन देवाSअयजन्त साध्याSऋषयश्च ये ||९||
अर्थ:-
मंत्रद्रष्टा ऋषियों एवं योगाभ्यासियों ने सर्वप्रथम प्रकट हुए पूजनीय विराट पुरुष को यज्ञ (सृष्टि के पूर्व विद्यमान महान ब्रह्मांड रूपयज्ञ अर्थात् सृष्टि यज्ञ) में अभिषिक्त करके उसी यज्ञरूप परम पुरुष से ही यज्ञ (आत्मयज्ञ ) का प्रादुर्भाव किया ||९||
मनसः काममाकूतिं वाचः सत्यमशीमहि।
पशूनां रूपमन्नस्य मयि श्रीः श्रयतां यशः ॥10॥
अर्थ:-
मन की कामनाओं और संकल्प की सिद्धि एवं वाणी की सत्यता मुझे प्राप्त हो। गौ आदि पशु एवं विभिन्न प्रकार के अन्न भोग्य पदार्थों के रूप में तथा यश के रूप में श्रीदेवी हमारे यहाँ आगमन करें।
यत्पुरुषं व्यदधु: कतिधा व्यकल्पयन् |
मुखं किमस्यासीत् किं बाहू किमूरू पादाSउच्येते ||१०||
अर्थ:-
संकल्प द्वारा प्रकट हुए जिस विराट पुरुष का, ज्ञानीजन विविध प्रकार से वर्णन करते हैं, वे उसकी कितने प्रकार से कल्पना करते हैं ? उसका मुख क्या है ? भुजा, जाघें और पाँव कौन-से हैं ? शरीर-संरचना में वह पुरुष किस प्रकार पूर्ण बना ? ||१०||
कर्दमेन प्रजा भूता मयि सम्भव कर्दम।
श्रियं वासय मे कुले मातरं पद्ममालिनीम् ॥11॥
अर्थ:-
लक्ष्मी के पुत्र कर्दम की हम संतान हैं। कर्दम ऋषि ! आप हमारे यहाँ उत्पन्न हों तथा पद्मों की माला धारण करनेवाली माता लक्ष्मीदेवी को हमारे कुल में स्थापित करें।
ब्राह्मणोSस्य मुखमासीद् बाहू राजन्य: कृत: |
ऊरू तदस्य यद्वैश्य: पद्भ्या शूद्रोSअजायत ||११||
अर्थ:-
विराट पुरुष का मुख ब्राह्मण अर्थात् ज्ञानी (विवेकवान) जन हुए | क्षत्रिय अर्थात पराक्रमी व्यक्ति, उसके शरीर में विद्यमान बाहुओं के समान हैं | वैश्य अर्थात् पोषणशक्ति-सम्पन्न व्यक्ति उसके जंघा एवं सेवाधर्मी व्यक्ति उसके पैर हुए ||११||
आपः सृजन्तु स्निग्धानि चिक्लीत वस मे गृहे।
नि च देवीं मातरं श्रियं वासय मे कुले ॥12॥
अर्थ:-
जल स्निग्ध पदार्थों की सृष्टि करे। लक्ष्मीपुत्र चिक्लीत ! आप भी मेरे घर में वास करें और माता लक्ष्मीदेवी का मेरे कुल में निवास करायें।
चन्द्रमा मनसो जातश्चक्षो: सूर्यो अजायत |
श्रोत्राद्वायुश्च प्राणश्च मुखादग्निरजायत ||१२||
अर्थ:-
विराट पुरुष परमात्मा के मन से चन्द्रमा, नेत्रों से सूर्य, कर्ण से वायु एवं प्राण तथा मुख से अग्नि का प्रकटीकरण हुआ ||१२||
आर्द्रां पुष्करिणीं पुष्टिं पिङ्गलां पद्ममालिनीम्।
चन्द्रां हिरण्मयीं लक्ष्मीं जातवेदो म आ वह ॥13॥
अर्थ:-
अग्ने ! आर्द्रस्वभावा, कमलहस्ता, पुष्टिरूपा, पीतवर्णा, पद्मों की माला धारण करनेवाली, चन्द्रमा के समान शुभ्र कान्ति से युक्त, स्वर्णमयी लक्ष्मीदेवी का मेरे यहाँ आवाहन करें।
नाभ्याSआसीदन्तरिक्ष शीर्ष्णो द्यौः समवर्त्तत |
पद्भ्यां भूमिर्दिश: श्रोत्रात्तथा लोकांर्Sअकल्पयन् ||१३||
अर्थ:-
विराट पुरुष की नाभि से अंतरिक्ष, सिर से द्युलोक, पाँवों से भूमि तथा कानों से दिशाएँ प्रकट हुईं | इसी प्रकार (अनेकानेक) लोकों को कल्पित किया गया है (रचा गया है) ||१३||
आर्द्रां यः करिणीं यष्टिं सुवर्णां हेममालिनीम्।
सूर्यां हिरण्मयीं लक्ष्मीं जातवेदो म आ वह ॥14॥
अर्थ:-
अग्ने ! जो दुष्टों का निग्रह करनेवाली होने पर भी कोमल स्वभाव की हैं, जो मंगलदायिनी, अवलम्बन प्रदान करनेवाली यष्टिरूपा, सुन्दर वर्णवाली, सुवर्णमालाधारिणी, सूर्यस्वरूपा तथा हिरण्यमयी हैं, उन लक्ष्मीदेवी का मेरे लिये आवाहन करें।
यत्पुरुषेण हविषा देवा यज्ञमतन्वत |
वसन्तोSस्यासीदाज्यं ग्रीष्मSइध्म: शरद्धवि: ||१४||
अर्थ:-
जब देवों ने विराट पुरुष रूप को हवि मानकर यज्ञ का शुभारम्भ किया, तब घृत वसंत ऋतु, ईंधन(समिधा) ग्रीष्म ऋतु एवं हवि शरद ऋतु हुई ||१४||
तां म आ वह जातवेदो लक्ष्मीमनपगामिनीम्।
यस्यां हिरण्यं प्रभूतं गावो दास्योऽश्वान् विन्देयं पुरुषानहम् ॥15॥
अर्थ:-
अग्ने ! कभी नष्ट न होनेवाली उन लक्ष्मीदेवी का मेरे लिये आवाहन करें, जिनके आगमन से बहुत-सा धन, गौएँ, दासियाँ, अश्व और पुत्रादि को हम प्राप्त करें।
सप्तास्यासन् परिधयस्त्रि: सप्त: समिध: कृता:|
देवा यद्यज्ञं तन्वानाSअबध्नन् पुरुषं पशुम् ||१५||
अर्थ:-
देवों ने जिस यज्ञ का विस्तार किया, उसमें विराट पुरुष को ही पशु (हव्य) रूप की भावना से बाँधा (नियुक्त किया), उसमें यज्ञ की सात परिधियाँ (सात समुद्र) एवं इक्कीस (छंद) समिधाएँ हुईं ||१५||
ॐ शांति: ! शांति: !! शांति: !!!
कृष्ण पक्ष प्रयोग अर्थ सहित
(Next day after Full Moon day(Padyami) to till No Moon day)
Srinivasa Vidya Krishna Paksha in Sanskrit/Devanagari/Hindi:
ॐ श्री गुरुभ्यो नमः
हरी ॐ
सहस्त्रशीर्षा पुरुष:सहस्राक्ष:सहस्रपात् |
स भूमि सर्वत: स्पृत्वाSत्यतिष्ठद्द्शाङ्गुलम् ||१||अर्थ:-
जो सहस्रों सिरवाले, सहस्रों नेत्रवाले और सहस्रों चरणवाले विराट पुरुष हैं, वे सारे ब्रह्मांड को आवृत करके भी दस अंगुल शेष रहते हैं ||१||ॐ हिरण्यवर्णां हरिणीं सुवर्णरजतस्त्रजाम्।
चन्द्रां हिरण्मयीं लक्ष्मीं जातवेदो म आ वह ॥1॥
अर्थ:-
हे सर्वज्ञ अग्निदेव ! सुवर्ण के रंगवाली, सोने और चाँदी के हार पहनने वाली, चन्द्रमा के समान प्रसन्नकांति, स्वर्णमयी लक्ष्मीदेवी को मेरे लिये आवाहन करो।
पुरुषSएवेदं सर्व यद्भूतं यच्च भाव्यम् |
उतामृतत्यस्येशानो यदन्नेनातिरोहति ||२||अर्थ:-
जो सृष्टि बन चुकी, जो बननेवाली है, यह सब विराट पुरुष ही हैं | इस अमर जीव-जगत के भी वे ही स्वामी हैं और जो अन्न द्वारा वृद्धि प्राप्त करते हैं, उनके भी वे ही स्वामी हैं ||२||तां म आ वह जातवेदो लक्ष्मीमनपगामिनीम्।
यस्यां हिरण्यं विन्देयं गामश्वं पुरुषानहम् ॥2॥
अर्थ:-
अग्ने ! उन लक्ष्मीदेवी को, जिनका कभी विनाश नहीं होता तथा जिनके आगमन से मैं सोना, गौ, घोड़े तथा पुत्रादि को प्राप्त करूँगा, मेरे लिये आवाहन करो।
एतावानस्य महिमातो ज्यायाँश्च पूरुषः |
पादोSस्य विश्वा भूतानि त्रिपादस्यामृतं दिवि ||३||अर्थ:-
विराट पुरुष की महत्ता अति विस्तृत है | इस श्रेष्ठ पुरुष के एक चरण में सभी प्राणी हैं और तीन भाग अनंत अंतरिक्ष में स्थित हैं ||३||अश्वपूर्वां रथमध्यां हस्तिनादप्रमोदिनीम्।
श्रियं देवीमुप ह्वये श्रीर्मा देवी जुषताम् ॥3॥
अर्थ:-
जिन देवी के आगे घोड़े तथा उनके पीछे रथ रहते हैं तथा जो हस्तिनाद को सुनकर प्रमुदित होती हैं, उन्हीं श्रीदेवी का मैं आवाहन करता हूँ; लक्ष्मीदेवी मुझे प्राप्त हों।
त्रिपादूर्ध्व उदैत्पुरुष:पादोSस्येहाभवत्पुनः |
ततो विष्वङ् व्यक्रामत्साशनानशनेSअभि ||४||अर्थ:-
चार भागोंवाले विराट पुरुष के एक भाग में यह सारा संसार, जड़ और चेतन विविध रूपों में समाहित है | इसके तीन भाग अनंत अंतरिक्षमें समाये हुए हैं ||४||कां सोस्मितां हिरण्यप्राकारामार्द्रां
ज्वलन्तीं तृप्तां तर्पयन्तीम्।
पद्मेस्थितां पद्मवर्णां
तामिहोप ह्वये श्रियम् ॥4॥
अर्थ:-
जो साक्षात ब्रह्मरूपा, मंद-मंद मुसकराने वाली, सोने के आवरण से आवृत, दयार्द्र, तेजोमयी, पूर्णकामा, अपने भक्तों पर अनुग्रह करनेवाली, कमल के आसन पर विराजमान तथा पद्मवर्णा हैं, उन लक्ष्मीदेवी का मैं यहाँ आवाहन करता हूँ।
ततो विराडजायत विराजोSअधि पूरुषः |
स जातोSअत्यरिच्यत पश्चाद्भूमिमथो पुर: ||५||अर्थ:-
उस विराट पुरुष से यह ब्रह्मांड उत्पन्न हुआ | उस विराट से समष्टि जीव उत्पन्न हुए | वही देहधारी रूप में सबसे श्रेष्ठ हुआ, जिसने सबसे पहले पृथ्वी को, फिर शरीरधारियों को उत्पन्न किया ||५||चन्द्रां प्रभासां यशसा ज्वलन्तीं
श्रियं लोके देवजुष्टामुदाराम्।
तां पद्मिनीमीं शरणं प्र पद्ये
अलक्ष्मीर्मे नश्यतां त्वां वृणे ॥5॥
अर्थ:-
मैं चन्द्रमा के समान शुभ्र कान्तिवाली, सुन्दर द्युतिशालिनी, यश से दीप्तिमती, स्वर्गलोक में देवगणों के द्वारा पूजिता, उदारशीला, पद्महस्ता लक्ष्मीदेवी की शरण ग्रहण करता हूँ। मेरा दारिद्र्य दूर हो जाय। मैं आपको शरण्य के रूप में वरण करता हूँ।
तस्माद्यज्ञात्सर्वहुत: सम्भृतं पृषदाज्यम् |
पशूंस्न्ताँश्चक्रे वायव्यानारण्या ग्राम्याश्च ये ||६||अर्थ:-
उस सर्वश्रेष्ठ विराट प्रकृति यज्ञ से दधियुक्त घृत प्राप्त हुआ(जिससे विराट पुरुष की पूजा होती है) | वायुदेव से संबंधित पशु हरिण, गौ, अश्वादि की उत्पत्ति उस विराट पुरुष के द्वारा ही हुई ||६||आदित्यवर्णे तपसोऽधि जातो
वनस्पतिस्तव वृक्षोऽथ बिल्वः।
तस्य फलानि तपसा नुदन्तु
या अन्तरा याश्च बाह्या अलक्ष्मीः ॥6॥
अर्थ:-
हे सूर्य के समान प्रकाशस्वरूपे ! तुम्हारे ही तप से वृक्षों में श्रेष्ठ मंगलमय बिल्ववृक्ष उत्पन्न हुआ। उसके फल हमारे बाहरी और भीतरी दारिद्र्य को दूर करें।
तस्माद्यज्ञात् सर्वहुतSऋचः सामानि जज्ञिरे |
छन्दाँसि जज्ञिरे तस्माद्यजुस्तस्मादजायत ||७||अर्थ:-
उस विराट यज्ञ पुरुष से ऋग्वेद एवं सामवेद का प्रकटीकरण हुआ | उसी से यजुर्वेद एवं अथर्ववेद का प्रादुर्भाव हुआ अर्थात् वेद की ऋचाओं का प्रकटीकरण हुआ ||७||उपैतु मां देवसखः
कीर्तिश्च मणिना सह।
प्रादुर्भूतोऽस्मि राष्ट्रेऽस्मिन्
कीर्तिमृद्धिं ददातु मे ॥7॥
अर्थ:-
देवि ! देवसखा कुबेर और उनके मित्र मणिभद्र तथा दक्ष प्रजापति की कन्या कीर्ति मुझे प्राप्त हों अर्थात मुझे धन और यश की प्राप्ति हो। मैं इस राष्ट्र में उत्पन्न हुआ हूँ, मुझे कीर्ति और ऋद्धि प्रदान करें।
तस्मादश्वाSअजायन्त ये के चोभयादतः |
गावो ह जज्ञिरे तस्मात्तस्माज्जाताSअजावयः ||८||अर्थ:-
उस विराट यज्ञ पुरुष से दोनों तरफ दाँतवाले घोड़े हुए और उसी विराट पुरुष से गौए, बकरिया और भेड़s आदि पशु भी उत्पन्न हुए ||८||क्षुत्पिपासामलां ज्येष्ठामलक्ष्मीं नाशयाम्यहम्।
अभूतिमसमृद्धिं च सर्वां निर्णुद मे गृहात् ॥8॥
अर्थ:-
लक्ष्मी की ज्येष्ठ बहिन अलक्ष्मी (दरिद्रता की अधिष्ठात्री देवी) का, जो क्षुधा और पिपासा से मलिन और क्षीणकाय रहती हैं, मैं नाश चाहता हूँ। देवि ! मेरे घर से सब प्रकार के दारिद्र्य और अमंगल को दूर करो।
तं यज्ञं बर्हिषि प्रौक्षन् पूरुषं जातमग्रत:|
तेन देवाSअयजन्त साध्याSऋषयश्च ये ||९||अर्थ:-
मंत्रद्रष्टा ऋषियों एवं योगाभ्यासियों ने सर्वप्रथम प्रकट हुए पूजनीय विराट पुरुष को यज्ञ (सृष्टि के पूर्व विद्यमान महान ब्रह्मांड रूपयज्ञ अर्थात् सृष्टि यज्ञ) में अभिषिक्त करके उसी यज्ञरूप परम पुरुष से ही यज्ञ (आत्मयज्ञ ) का प्रादुर्भाव किया ||९||गन्धद्वारां दुराधर्षां नित्यपुष्टां करीषिणीम्।
ईश्वरीं सर्वभूतानां तामिहोप ह्वये श्रियम् ॥9॥
अर्थ:-
जो दुराधर्षा और नित्यपुष्टा हैं तथा गोबर से (पशुओं से) युक्त गन्धगुणवती हैं। पृथ्वी ही जिनका स्वरुप है, सब भूतों की स्वामिनी उन लक्ष्मीदेवी का मैं यहाँ अपने घर में आवाहन करता हूँ।
यत्पुरुषं व्यदधु: कतिधा व्यकल्पयन् |
मुखं किमस्यासीत् किं बाहू किमूरू पादाSउच्येते ||१०||अर्थ:-
संकल्प द्वारा प्रकट हुए जिस विराट पुरुष का, ज्ञानीजन विविध प्रकार से वर्णन करते हैं, वे उसकी कितने प्रकार से कल्पना करते हैं ? उसका मुख क्या है ? भुजा, जाघें और पाँव कौन-से हैं ? शरीर-संरचना में वह पुरुष किस प्रकार पूर्ण बना ? ||१०||मनसः काममाकूतिं वाचः सत्यमशीमहि।
पशूनां रूपमन्नस्य मयि श्रीः श्रयतां यशः ॥10॥
अर्थ:-
मन की कामनाओं और संकल्प की सिद्धि एवं वाणी की सत्यता मुझे प्राप्त हो। गौ आदि पशु एवं विभिन्न प्रकार के अन्न भोग्य पदार्थों के रूप में तथा यश के रूप में श्रीदेवी हमारे यहाँ आगमन करें।
ब्राह्मणोSस्य मुखमासीद् बाहू राजन्य: कृत: |
ऊरू तदस्य यद्वैश्य: पद्भ्या शूद्रोSअजायत ||११||अर्थ:-
विराट पुरुष का मुख ब्राह्मण अर्थात् ज्ञानी (विवेकवान) जन हुए | क्षत्रिय अर्थात पराक्रमी व्यक्ति, उसके शरीर में विद्यमान बाहुओं के समान हैं | वैश्य अर्थात् पोषणशक्ति-सम्पन्न व्यक्ति उसके जंघा एवं सेवाधर्मी व्यक्ति उसके पैर हुए ||११||कर्दमेन प्रजा भूता मयि सम्भव कर्दम।
श्रियं वासय मे कुले मातरं पद्ममालिनीम् ॥11॥
अर्थ:-
लक्ष्मी के पुत्र कर्दम की हम संतान हैं। कर्दम ऋषि ! आप हमारे यहाँ उत्पन्न हों तथा पद्मों की माला धारण करनेवाली माता लक्ष्मीदेवी को हमारे कुल में स्थापित करें।
चन्द्रमा मनसो जातश्चक्षो: सूर्यो अजायत |
श्रोत्राद्वायुश्च प्राणश्च मुखादग्निरजायत ||१२||अर्थ:-
विराट पुरुष परमात्मा के मन से चन्द्रमा, नेत्रों से सूर्य, कर्ण से वायु एवं प्राण तथा मुख से अग्नि का प्रकटीकरण हुआ ||१२||आपः सृजन्तु स्निग्धानि चिक्लीत वस मे गृहे।
नि च देवीं मातरं श्रियं वासय मे कुले ॥12॥
अर्थ:-
जल स्निग्ध पदार्थों की सृष्टि करे। लक्ष्मीपुत्र चिक्लीत ! आप भी मेरे घर में वास करें और माता लक्ष्मीदेवी का मेरे कुल में निवास करायें।
नाभ्याSआसीदन्तरिक्ष शीर्ष्णो द्यौः समवर्त्तत |
पद्भ्यां भूमिर्दिश: श्रोत्रात्तथा लोकांर्Sअकल्पयन् ||१३||अर्थ:-
विराट पुरुष की नाभि से अंतरिक्ष, सिर से द्युलोक, पाँवों से भूमि तथा कानों से दिशाएँ प्रकट हुईं | इसी प्रकार (अनेकानेक) लोकों को कल्पित किया गया है (रचा गया है) ||१३||आर्द्रां पुष्करिणीं पुष्टिं पिङ्गलां पद्ममालिनीम्।
चन्द्रां हिरण्मयीं लक्ष्मीं जातवेदो म आ वह ॥13॥
अर्थ:-
अग्ने ! आर्द्रस्वभावा, कमलहस्ता, पुष्टिरूपा, पीतवर्णा, पद्मों की माला धारण करनेवाली, चन्द्रमा के समान शुभ्र कान्ति से युक्त, स्वर्णमयी लक्ष्मीदेवी का मेरे यहाँ आवाहन करें।
यत्पुरुषेण हविषा देवा यज्ञमतन्वत |
वसन्तोSस्यासीदाज्यं ग्रीष्मSइध्म: शरद्धवि: ||१४||अर्थ:-
जब देवों ने विराट पुरुष रूप को हवि मानकर यज्ञ का शुभारम्भ किया, तब घृत वसंत ऋतु, ईंधन(समिधा) ग्रीष्म ऋतु एवं हवि शरद ऋतु हुई ||१४||आर्द्रां यः करिणीं यष्टिं सुवर्णां हेममालिनीम्।
सूर्यां हिरण्मयीं लक्ष्मीं जातवेदो म आ वह ॥14॥
अर्थ:-
अग्ने ! जो दुष्टों का निग्रह करनेवाली होने पर भी कोमल स्वभाव की हैं, जो मंगलदायिनी, अवलम्बन प्रदान करनेवाली यष्टिरूपा, सुन्दर वर्णवाली, सुवर्णमालाधारिणी, सूर्यस्वरूपा तथा हिरण्यमयी हैं, उन लक्ष्मीदेवी का मेरे लिये आवाहन करें।
सप्तास्यासन् परिधयस्त्रि: सप्त: समिध: कृता:|
देवा यद्यज्ञं तन्वानाSअबध्नन् पुरुषं पशुम् ||१५||अर्थ:-
देवों ने जिस यज्ञ का विस्तार किया, उसमें विराट पुरुष को ही पशु (हव्य) रूप की भावना से बाँधा (नियुक्त किया), उसमें यज्ञ की सात परिधियाँ (सात समुद्र) एवं इक्कीस (छंद) समिधाएँ हुईं ||१५||तां म आ वह जातवेदो लक्ष्मीमनपगामिनीम्।
यस्यां हिरण्यं प्रभूतं गावो दास्योऽश्वान् विन्देयं पुरुषानहम् ॥15॥
अर्थ:-
अग्ने ! कभी नष्ट न होनेवाली उन लक्ष्मीदेवी का मेरे लिये आवाहन करें, जिनके आगमन से बहुत-सा धन, गौएँ, दासियाँ, अश्व और पुत्रादि को हम प्राप्त करें।
ॐ शांति: ! शांति: !! शांति: !!!
Srinivasa Mantra in English:
Shukla Paksh Prayog
(New Moon day (Padyami)to till Full Moon day)
Srinivasa Vidya Shukla Paksha in English:Hirannya-VarnnaamHarinniim Suvarnna-Rajata-Srajaam।
Candraam Hirannmayiim LakssmiimJatavedo Ma Aavaha ॥ 1 ॥
Sahasra-Shiirssaa Purussah Sahasra-Akssah Sahasra-Paat |
Sa Bhuumim Vishvato Vrtva-Atya[i]-Tisstthad-Dasha-Angulam ||1||
Taam Ma Aavaha JatavedoLakssmiim-Anapagaaminiim।
Yasyaam Hirannyam VindeyamGaam-Ashvam Purussaan-Aham ॥ 2 ॥
Purussa Evedam Sarvam Yad-Bhuutam Yacca Bhavyam |
Uta-Amrtatvasye[a-I]shaano Yad-Annena-Ati-Rohati ||2||
Ashva-Puurvaam Ratha-MadhyaamHastinaada-Prabodhiniim।
Shriyam Deviim-UpahvayeShriirmaa Devii Jussataam ॥ 3 ॥
Etaavaanasya Mahima-Ato Jyaayaash-Ca Puurussah |
Paado-Asya Vishvaa Bhuutaani Tri-Paad-Asya-Amrtam Divi ||3||
Kaam So-Smitaam Hirannya-Praakaaraam-AardraamJvalantiim Trptaam Tarpayantiim।
Padme Sthitaam Padma-VarnnaamTaam-Iha-Upahvaye Shriyam ॥ 4 ॥
Tri-Paad-Uurdhva Udait-Puurussah Paado-Asye[a-I]ha-Abhavat-Punah |
Tato Vissvang Vya[i-A]kraamat-Saashana-Anashane Abhi ||4||
Prabhaasam Yashasaa LokeDeva-Jussttaam-Udaaraam।
Padminiim-Iim Sharannam-AhamPrapadye-Alakssmiir-Me Nashyataam Tvaam Vrnne ॥ 5 ॥
Tasmaad-Viraadda-Jaayata Viraajo Adhi Puurussah |
Sa Jaato Atya[i-A]ricyata Pashcaad-Bhuumim-Atho Purah ||5||
Aaditya-Varnne Tapasoa-Adhi-JaatoVanaspatis-Tava Vrkssah-Atha Bilvah।
Tasya Phalani Tapasaa-NudantuMaaya-Antaraayaashca Baahyaa Alakssmiih ॥ 6 ॥
Yat-Purussenna Havissaa Devaa Yajnyam-Atanvata |
Vasanto Asya-Asiida-Ajyam Griissma Idhmah Sharad-[d]Havih ||6||
Upaitu Maam Deva-SakhahKiirtish-Ca Manninaa Saha।
Praadurbhuutah-Asmi Raassttre-AsminKiirtim-Rddhim Dadaatu To Me ॥ 7 ॥
Tam Yajnyam Barhissi Pra-Ukssan-Purussam Jaatam-Agratah |
Tena Devaa Ayajanta Saadhyaa Rssayash-Ca Ye ||7||
Kssut-Pipaasaa-MalaamJyesstthaam-Alakssmiim Naashayaamy-Aham।
Abhuutim-Asamrddhim ChaSarvaam Nirnnuda Grhaat ॥ 8 ॥
Tasmaad-Yajnyaat-Sarvahutah Sambhrtam Prssadaajyam |
Pashuun-Taashcakre Vaayavyaan-Aarannyaan Graamyaash-Ca Ye ||8||
Gandha-Dvaaraam DuraadharssamNitya-Pussttaam Kariissinniim।
Iishvariing Sarva-BhuutaanaamTaam-Iha-Upahvaye Shriyam ॥ 9 ॥
Tasmaad-Yajnyaat-Sarvahuta Rcah Saamaani Jajnyire |
Chandaamsi Jajnyire Tasmaad-Yajus-Tasmaad-Ajaayata ||9||
Manasah Kaamam-AakuutimVaacah Satyam-Ashiimahi।
Pashuunaam Rupam-Annasya MayiShriih Shrayataam Yashah ॥ 10 ॥
Tasmaad-Ashvaa Ajaayanta Ye Ke Co[a-U]bhayaadatah |
Gaavoh Ha Jajnyire Tasmaat Tasmaaj-Jaataa Ajaa-Vayah ||10||
Kardamena Prajaa-BhuutaaSambhava Kardama।
Shriyam Vaasaya Me KuleMaataram Padma-Maaliniim ॥ 11 ॥
Yat-Purussam Vya[i-A]dadhuh Katidhaa Vya[i-A]kalpayan |
Mukham Kimasya Kau Baahuu Kaa Uuruu Paadaa Ucyete ||11||
Aapah Srjantu SnigdhaaniCikliita Vasa Grhe।
Ni Ca Deviim MaataramShriyam Vaasaya Kule ॥ 12 ॥
Braahmanno-Asya Mukham-Aasiid Baahuu Raajanyah Krtah |
Uuruu Tad-Asya Yad-Vaishyah Padbhyaam Shuudro Ajaayata ||12||
Aardraam Pusskarinniim PussttimPinggalaam Padma-Maaliniim।
Candraam Hirannmayiim LakssmiimJatavedo Ma Aavaha ॥ 13 ॥
Candramaa Manaso Jaatash-Cakssoh Suuryo Ajaayata |
Mukhaad-Indrash-Ca-Agnish-Ca Praannaad-Vaayur-Ajaayata ||13||
Aardraam Yah Karinniim YassttimSuvarnnam Hema-Maaliniim।
Suuryaam Hirannmayiim LakssmiimJatavedo Ma Aavaha ॥ 14 ॥
Naabhyaa Aasiid-Antarikssam Shiirssnno Dyauh Samavartata |
Padbhyaam Bhuumir-Dishah Shrotraat-Tathaa Lokaa Akalpayan ||14||
Taam Ma Aavaha JatavedoLakssmiim-Anapagaaminiim।
Yasyaam Hirannyam Prabhuutam GaavoDaasyah-Ashvaan Vindeyam Puurussaan-Aham ॥ 15 ॥
Saptaasya[i-A]asan Paridhayas-Trih Sapta Samidhah Krtaah |
Devaa Yadyajnyam Tanvaanaa Abadhnan-Purussam Pashum ||15||
Krishna Paksha Prayog
(Next day after Full Moon day(Padyami) to till No Moon day)
Srinivasa Vidya Krishna Paksha in English:
Sahasra-Shiirssaa Purussah Sahasra-Akssah Sahasra-Paat |Sa Bhuumim Vishvato Vrtva-Atya[i]-Tisstthad-Dasha-Angulam ||1||
Hirannya-VarnnaamHarinniim Suvarnna-Rajata-Srajaam।
Candraam Hirannmayiim LakssmiimJatavedo Ma Aavaha ॥ 1 ॥
Purussa Evedam Sarvam Yad-Bhuutam Yacca Bhavyam |Uta-Amrtatvasye[a-I]shaano Yad-Annena-Ati-Rohati ||2||
Taam Ma Aavaha JatavedoLakssmiim-Anapagaaminiim।
Yasyaam Hirannyam VindeyamGaam-Ashvam Purussaan-Aham ॥ 2 ॥
Etaavaanasya Mahima-Ato Jyaayaash-Ca Puurussah |Paado-Asya Vishvaa Bhuutaani Tri-Paad-Asya-Amrtam Divi ||3||
Ashva-Puurvaam Ratha-MadhyaamHastinaada-Prabodhiniim।
Shriyam Deviim-UpahvayeShriirmaa Devii Jussataam ॥ 3 ॥
Tri-Paad-Uurdhva Udait-Puurussah Paado-Asye[a-I]ha-Abhavat-Punah |Tato Vissvang Vya[i-A]kraamat-Saashana-Anashane Abhi ||4||
Kaam So-Smitaam Hirannya-Praakaaraam-AardraamJvalantiim Trptaam Tarpayantiim।
Padme Sthitaam Padma-VarnnaamTaam-Iha-Upahvaye Shriyam ॥ 4 ॥
Tasmaad-Viraadda-Jaayata Viraajo Adhi Puurussah |Sa Jaato Atya[i-A]ricyata Pashcaad-Bhuumim-Atho Purah ||5||
Prabhaasam Yashasaa LokeDeva-Jussttaam-Udaaraam।
Padminiim-Iim Sharannam-AhamPrapadye-Alakssmiir-Me Nashyataam Tvaam Vrnne ॥ 5 ॥
Yat-Purussenna Havissaa Devaa Yajnyam-Atanvata |Vasanto Asya-Asiida-Ajyam Griissma Idhmah Sharad-[d]Havih ||6||
Aaditya-Varnne Tapasoa-Adhi-JaatoVanaspatis-Tava Vrkssah-Atha Bilvah।
Tasya Phalani Tapasaa-NudantuMaaya-Antaraayaashca Baahyaa Alakssmiih ॥ 6 ॥
Tam Yajnyam Barhissi Pra-Ukssan-Purussam Jaatam-Agratah |Tena Devaa Ayajanta Saadhyaa Rssayash-Ca Ye ||7||
Upaitu Maam Deva-SakhahKiirtish-Ca Manninaa Saha।
Praadurbhuutah-Asmi Raassttre-AsminKiirtim-Rddhim Dadaatu To Me ॥ 7 ॥
Tasmaad-Yajnyaat-Sarvahutah Sambhrtam Prssadaajyam |Pashuun-Taashcakre Vaayavyaan-Aarannyaan Graamyaash-Ca Ye ||8||
Kssut-Pipaasaa-MalaamJyesstthaam-Alakssmiim Naashayaamy-Aham।
Abhuutim-Asamrddhim ChaSarvaam Nirnnuda Grhaat ॥ 8 ॥
Tasmaad-Yajnyaat-Sarvahuta Rcah Saamaani Jajnyire |Chandaamsi Jajnyire Tasmaad-Yajus-Tasmaad-Ajaayata ||9||
Gandha-Dvaaraam DuraadharssamNitya-Pussttaam Kariissinniim।
Iishvariing Sarva-BhuutaanaamTaam-Iha-Upahvaye Shriyam ॥ 9 ॥
Tasmaad-Ashvaa Ajaayanta Ye Ke Co[a-U]bhayaadatah |Gaavoh Ha Jajnyire Tasmaat Tasmaaj-Jaataa Ajaa-Vayah ||10||
Manasah Kaamam-AakuutimVaacah Satyam-Ashiimahi।
Pashuunaam Rupam-Annasya MayiShriih Shrayataam Yashah ॥ 10 ॥
Yat-Purussam Vya[i-A]dadhuh Katidhaa Vya[i-A]kalpayan |Mukham Kimasya Kau Baahuu Kaa Uuruu Paadaa Ucyete ||11||
Kardamena Prajaa-BhuutaaSambhava Kardama।
Shriyam Vaasaya Me KuleMaataram Padma-Maaliniim ॥ 11 ॥
Braahmanno-Asya Mukham-Aasiid Baahuu Raajanyah Krtah |Uuruu Tad-Asya Yad-Vaishyah Padbhyaam Shuudro Ajaayata ||12||
Aapah Srjantu SnigdhaaniCikliita Vasa Grhe।
Ni Ca Deviim MaataramShriyam Vaasaya Kule ॥ 12 ॥
Candramaa Manaso Jaatash-Cakssoh Suuryo Ajaayata |Mukhaad-Indrash-Ca-Agnish-Ca Praannaad-Vaayur-Ajaayata ||13||
Aardraam Pusskarinniim PussttimPinggalaam Padma-Maaliniim।
Candraam Hirannmayiim LakssmiimJatavedo Ma Aavaha ॥ 13 ॥
Naabhyaa Aasiid-Antarikssam Shiirssnno Dyauh Samavartata |Padbhyaam Bhuumir-Dishah Shrotraat-Tathaa Lokaa Akalpayan ||14||
Aardraam Yah Karinniim YassttimSuvarnnam Hema-Maaliniim।
Suuryaam Hirannmayiim LakssmiimJatavedo Ma Aavaha ॥ 14 ॥
Saptaasya[i-A]asan Paridhayas-Trih Sapta Samidhah Krtaah |Devaa Yadyajnyam Tanvaanaa Abadhnan-Purussam Pashum ||15||
Taam Ma Aavaha JatavedoLakssmiim-Anapagaaminiim।Yasyaam Hirannyam Prabhuutam GaavoDaasyah-Ashvaan Vindeyam Puurussaan-Aham ॥15 ॥
Gayatri Ramayana Lyrics with Meaning
Gayatri Ramayana Lyrics with Meaning Gayatri Ramayana Lyrics with Meaning and Benefits:
24 syllables of Gayatri Mantra-This is the relation of Gayatri Mantra and Ramayana given below||Om Asmath gurubhyo: namah||
Sri:saile: daya:pa:thram
dhi:bhakthya:di guna:rnavam|
yathi:ndra pravanam vande:
ramya ja:ma:tharam munim||
lakshmi:na:tha sama:rambha:m
na:tha ya:muna mandhyama:m|
asmada:cha:rya paryantha:m
vande: guruparampara:m||
yo:nithyam achyutha pada:mbuja yugma rukma
vya:mo:hathas thadithara:ni thruna:ya me:ne|
Asmad guro:r bhagavatho:sya dayaika sindho:ho
ra:ma:nujasya charanau saranam prapadye:||
ma:tha: pitha: yuvathayas thanaya: vibhu: thihi
sarvam yade:va niyame:na madanvaya:na:m|
a:dyasya nah kula pathe:r vakula:bhi ra:mam
sri:math thadanghri yugalam pranama:mi mu:rdhna:||
bhu:tham sarascha mahada:hvaya bhattana:tha
sri:bhakthisa:ra kulase:khara yo:giva:ha:n|
bhaktha:nghrire:nu paraka:la yathi:ndramisra:n
srimath para:nkusa munim pranatho:smi nithyam||
O:m bhagavanna:ra:yana abhimatha:nuru:pa svaru:pa
ru:pa gunavibhava aisvaryasi:la:di anavadhika:thisaya,
asankye:ya kalya:na gunagna:m,padma vana:laya:m,
Before start chanting Gayatri ramayanam chant above mantras,and continue below mantras.Valmiki Ramayana contains 24000 slokas divided into 7 Kandas, namely, Balakanda, Ayodhya Kanda, Aranya Kanda, Kishkindha kanda, Sundara kanda, Yuddha kanda and Uttara Kanda. The first letter of the first sloka in each group of 1000 slokas(we will get 24 syllables that form the Gayatri mantra) is taken from the Gayatri Mahamantra (given below) in the same sequence namely,
TA,SA,VI,TU,VA,RE,NI,YAM,BHAR,GO,DE,VA,SYA,DHI,MA,HI,DHI,YO,YAH,NAH,PRA,CHO,DA,YAT
तत्सवितुर्वरॆण्यं
भर्गो देवस्य धीमहि
धियॊ यॊ नः प्रचोदयात्The collection of these slokas constitutes the Gayatri Ramayana.
Gayathri Ramayanam Benefits:
Reciting this Gayathri Ramayanam everyday gives the benefit of Reciting both Valmiki Ramayana and Gayathri Mantra.
Every letter in the Gayatri Mantra corresponds to the first letter of the Shlok after every 1000 shloks in Ramayan. there is no wonder they say, if you recite the Gayatri Mantra, it’s considered that you’ve read the Ramayan.
Each sloka is identified below by the Kanda (1 for Balakanda, 2 forAyodhya Kanda etc),chapter number within the Kanda, and serial number of the sloka within the chapter:
24 syllables of gayatri mantra:
1.तपस्स्वाध्यायनिरतं तपस्वी वाग्विदां वरम्।
नारदं परिपप्रच्छ वाल्मीकिर्मुनिपुङ्गवम् ॥ (१.१.१)Tapaswadhyaya niratham,Thapaswee vag vidhamvaram,Narada pariprucha,Valmikir muni pungavamMeaning:The great sage Valimiki asked Narada,Who does penance and reading of Vedas,And who himself was a great sage,As well as an expert over words.Valmiki’s questions are expressed in the following slokas:
कोन्वस्मिन् सांप्रतं लोके गुणवान् कश्च वीर्यवान्।
धर्मज्ञश्च कृतज्ञश्च सत्यवाक्यो दृढव्रतः ॥ (१.१.२)
चारित्रेण च को युक्तः सर्वभूतेषु को हितः ।
विद्वान् कः कस्समर्थश्च कश्चैकप्रियदर्शनः॥(१.१.३)
आत्मवान् को जितक्रोधः द्युतिमान् कोऽनसूयकः।
कस्य बिभ्यति देवाश्च जातरोषस्य संयुगे ॥(१.१.४)
एतदिच्छाम्यहं श्रोतुं परं कौतूहलं हि मे।
महर्षे त्वं समर्थोऽसि ज्ञातुमेवं विधं नरं ॥(१.१.५)O Naradamuni, Is there any man on this earth now who has all sterling qualities, who is valiant, who knows what is dharma, who acknowledges with gratitude whatever help is rendered to him, who always speaks the truth, who is firm on his commitments, whose conduct is unblemished, who thinks of the welfare of all beings, who is wise and competent, who has a pleasing appearance, who is rooted in his Atma, who has conquered anger, who gives out light, who is not envious and whom even the devas fear when he is afire with anger in a war? I want to hear about him from you. I am keenly interested in this. You must be knowing someone with all these attributes.2.स हत्वा राक्षसान्सर्वान् यज्ञघ्नान् रघुनन्दनः।
ऋषिभिः पूजितस्सम्यक् यथेन्द्रो विजयी पुरा ॥ (१.३०.२३)Sa hathwaa Rakshasaan sarvaan,
Yagnagnaan Raghu nandana,
Rishibhi poojithasthathra,
Yadendro vijaye puraa.Meaning:That son of the clan of Raghu,By killing all the Rakshasas,And protecting the fire sacrifices,Was worshipped by the sages,Similar to Indra when he was victorious.The context here is Rama’s protecting the sacrifice being performed by sage Viswamitra from the depredations of rakshasas like Maricha3.विश्वामित्रस्तु धर्मात्मा श्रुत्वा जनकभाषितम् ।
वत्स राम धनुः पश्य इति राघवमब्रवीत् ॥ (१.६७.१२)Viswamitharasthu dharmathma,
Sruthwa janaka bhashitham,
Vathsa Rama, dhanu pasya,
Ithi Raghabamabraveeth.Meaning:Viswamithra, the personification of Dharma,After hearing the words spoken by Janaka told,“Child Rama, please see this bow.”The context is the condition laid down by Janaka for the hand of Sita. The aspiring suitors had to lift the bow of Shiva, bend it and string it. Sri Ram effortlessly lifted it and, in a swift lightning movement, broke it into two pieces in the act of stringing it.4.तुष्टावास्य तदा वंशं प्रविश्य च विशांपतेः।
शयनीयं नरेन्द्रस्य तदासाद्य व्यतिष्ठत ॥ (२.१५.२०)Thushtyavaasya thadhaa vamsam,
Pravisya sa visaampathe,
Sathaneeyam Narendrasya,
Thadasadhya vyathishtitha.Meaning:Then he reached the bed room of the king,Went near and standing outside and praised and,Narrated the detailed pedigree of the king.The context is Kaikeyi’s insistence on sending Rama into the forests for fourteen years in exchange for one of the boons granted to her by Dasaratha earlier. Dasaratha was heart-broken at the prospect of separation from his son for such a long time. How could he convey this news to Rama? He sends Sumantra to bring Rama to him.5.वनवासं हि संख्याय वासांस्याभरणानि च।
भर्तारमनुगच्छन्त्यै सीतायै श्वशुरो ददौ ॥ (२.४०.१५)Vanavasam hi sankhyaya,
vasamsyabharanani cha,
Bhartharamanugachanthyai,
Seethayai swasuro dhadhou.Meaning:Based on the years that Sita has to live in the forest,When she would accompany her husband,Her father in law gave her sufficient dresses and ornaments.The context is impending departure of Rama, Sita and Lakshmana into the forests6. राजा सत्यं च धर्मं च राजा कुलवतां कुलम्।
राजा माता पिता चैव राजा हितकरो नृणाम् ॥ (2.67.34)Raja sathyam cha dharmam cha,
Rajaa kulavatham kulam,
Raja Matha pitha chaiva,
Raja hithakaro nrunaam.Meaning:The king is the truth and Dharma,He is the Lord of people of good families,He is the father as well as mother,And he is the one who does good to people.The above words are those of Markandeya and other hermits as well as ministers of Dasaratha who request Vasishtha to appoint one of Dasarath’s sons as the King since Rama has gone on vanavasa and Dasaratha is dead unable to bear the separation of Rama7.निरीक्ष्य स मुहूर्तं तु ददर्श भरतो गुरुम् ।
उटजे राममासीनं जटामण्डलधारिणम् ॥२.९९.२५)Nireekshya sanmuhurtham thu,
Dadarsa bharatho Gurum,
Utaje Ramamaseenam,
Jata valkala dharinam.Meaning:After waiting for an auspicious time,Bharatha(after sighting the hermitage of Rama) saw his teacher Rama,Who was having matted hair and was,Wearing cloth made of woodThe context is Bharata visiting Rama at Chitrakuta with a view to persuading him to return to Ayodhya8.यदि बुद्धिः कृता द्रष्टुं अगस्त्यं तं महामुनिम्।
अद्यैव गमने बुद्धिं रोचयस्व महायशाः ॥ (३.११.४४)Yadhi budhi krutha drushtum,
Magasthyam tham mahamunim,
Adviava gamane budhim,
Rochayaswa Mahasaya.Meaning:Oh great one, if you are desirousOf seeing the great sage Agasthya,Take decision soon to start to do that.Sutikshna Rishi (in whose hermitage Rama was staying) said to Rama “O Rama of great fame, if you intend visiting Agastya, the great sage, then make up your mind to go there today itself”.The context is when Rama spent time at the hermitage of Sutikhsna after Bharata’s visit.9.भरतस्यार्यपुत्रस्य श्वश्रूणां मम च प्रभो।
मृगरूपमिदं व्यक्तं विस्मयं जनयिष्यति (३.४३.१७)Bharathasya aaryaputhrasya,
Swasroonam mama cha prabho,
Mruga roopamidham vyaktham,
Vismayam janayishyathi.Meaning:Oh Lord, this deer which is very pretty,Would create a great sense of wonder,To Bharatha, you and my in laws.The context is Sita’s fascination for the deer of golden hue which was the guise put on by Maricha by his magical powers to lure Rama away from Sita.10.गच्छ शीघ्रमितो राम सुग्रीवं तं महाबलम्।
वयस्यं तं कुरु क्षिप्रमितो गत्वाद्य राघव ॥ (३.७२.१७)Gacha seegramitho Rama,
Sugreevam tham Mahabalam,
Vayasyam tham kuru kshipra,
Mitho gathwadhya Raghava.Meaning:Oh Rama go immediately from here,To the very strong Sugreeva,And Oh Raghava make him,Your very intimate friend.11.देशकालौ प्रतीक्षस्व क्षममाणः प्रियाप्रिये।
सुखदुःखसहः काले सुग्रीववशगो भव ॥ (४.२२.२०)Desa kalou Pratheekshaswa,
Kshama mana priyaa priye,
Sukha dukha saha kale,
Sugreeva vasago bhavam.Meaning:Understanding the time and place,Being patient for likes and dislikes,Treating joy and sorrow as equal,Become obedient to Sugreeva.Vali’s words, on his death bed, to Angada“ Wait for the appropriate place and time,taking with equanimity both likes and dislikes andpleasure and pain which occur over a period of timeand put yourself under the control of Sugriva”12.वन्द्यास्ते तु तपस्सिद्धास्तपसा वीतकल्मषाः
प्रष्टव्याश्चापि सीतायाः प्रवृत्तिं विनयान्वितैः ॥ (४.४३.३४)Vandhyasthe Thapasa sidhaa,
Sthapasaa veethakalmasha,
Prashtavyachapi seethaaya,
Pravruthi vinayanvithou.
Meaning:The Sidhas who do penance are fit to be saluted,For thy are devoid of sins due to their penance,You can enquire with them present position,Of Sita along with great humility.Sugriva’s instructions to the Vanaras regarding the rishis they would meet during their search for Sita: “Those Rishis, who by their austerities, have attained the highest goal of life and have been purified by their tapas, are to be revered and respected. You should enquire of them about Sita and her present situation with modesty and humility.”13.स निर्जित्य पुरीं श्रेष्ठां लङ्कां तां कामरूपिणीम्।
विक्रमेण महातेजाः हनूमान्मारुतात्मजः ॥ (५.४.१)Sa nirjithya purim sreshtaam,
Lankaam tham Kamaroopinim,
Vikramena maha thejo,
Hanuman maruthathmaja.Meaning:Hanuman the son of wind God,Who is valorous and shining,Won over Lanka, the town’s goddess,Who can assume any firm she wishes.Having conquered by his valour the guarding deity of Lankapuri, who was capable of taking any form she desired, Hanuman, son of Vayu and very powerful (scaled the ramparts of Lanka)14.धन्या देवाः सगन्धर्वाः सिद्धाश्च परमर्षयः ।
मम पश्यन्ति ये नाथं रामं राजीवलोचनम् ॥ (५.२६.४१)Dhanyodhayaa sa gandharwa,
Sidhascha paramarshya,
Mama pasyanthi ye nadham,
Ramam rajeeva lochanam.Meaning:I see Rama who is my lord,Who has eyes as pretty as lotus,Is seen by Gandharwas, Sidhas and saints,As if it is the rise of their luck.This sloka is from the soliloquy of Sita kept in captivity by Ravana in Ashokavanika: “ Devas, Gandharvas, Siddhas and Rishis whosoever see my Lord Rama, who has eyes beautiful as lotus petals, will have their lives fulfilled.”15.मंगलाभिमुखी तस्य सा तदासीन्महाकपेः।
उपतस्थे विशालाक्षी प्रयता हव्यवाहनम् ॥ (५.५३.२६)Mangalabhimukhi thasya,
Saa thadassn maha kape,
Upathasthe Visalakshi.
Prayathaa havya vahanam.Meaning:That lady with an auspicious face,Deciding to bless the great monkey,Saluted and prayed to God of fire,After making herself pure.The wide-eyed (Sita), with the intention of blessing Hanuman and preventing any hurt to him, prayed to the Fire God with a pure heart.The context is the episode of Hanuman’s tail being wrapped in clothes, soaked in oil and set on fire by the rakshasas. But the God of Fire (Agni) did not hurt Hanuman as the latter’s father Vayu was the former’s friend.16.हितं महार्थं मृदु हेतुसंहितं व्यतीतकालायतिसंप्रतिक्षमम्।
निशम्य तद्वाक्यमुपस्थितज्वरः प्रसङ्गवानुत्तरमेतदब्रवीत् ॥ (६.१०.२७)Hitham mahartham mruduhethu sammitham,
Vyatheetha kalayutha samrathikshamam,
Nisamya thadvakya mupasthitha jwara,
Prasanga vanuthara methad abhraveeth.Meaning:After hearing those words which were meant for good,Which would give great results, which were sweet,Which were logical and suitable for past, present and future,With very great anger that Ravana replied thus.Hearing (the Advice of Vibhishana) which was well-meaning, having a superior purpose, mild, reasoned, relevant equally in the past, the present and the future, Ravana was infuriated and being passionately attached gave the following reply.The context is Vibhishana’s advising Ravana not to buy the enmity of Rama and honourably return Sita to him. Ravana could not digest this advice.17.धर्मात्मा रक्षसां श्रेष्ठः संप्राप्तोऽयं विभीषणः ।
लङ्कैश्वर्यं ध्रुवं श्रीमानयं प्राप्नोत्यकण्टकम् ॥ (६.४१.६८)Dharmathma Rakshasa sreshta,
Samprapthoyam Vibheeshana,
Langaiswaryam dhruvam sreema-,
Nayam prapthothya gandakam.Meaning:That great Rakshasa who was personification of Dharma,Called Vibheeshana has come and joined me,And without any doubt with certainty,He would attain the wealth of Lanka.This Vibhishana, the embodiment of dharma and foremost among rakshasas has arrived (to surrender himself to Rama) and he will surely inherit the whole of the riches of Lanka free of all enemies.These are the words of Vali’s son Angada addressed to Ravana. Angada had come to Ravana’s court as the emissary of Rama18.यो वज्रपाताशनिसन्निपातान्न चुक्षुभे नापि चचाल राजा।
स रामबाणाभिहतो भृशार्तश्चचाल चापं च मुमोच वीरः ॥ (६.५९.१४०)Yo vajrapathaasani sannipatha-
N na chukshubhe napi chachala Raja,
Sa Ramabhanabhi hatho brusatha,
Schchala chapancha mumocha veeraa.Meaning:That king who never bothered by the hit of Vajrayudha,And that of thunder is now hit by Rama’s arrow,that hero has become sad by the shock, and became very nervous,And started trembling and his bow slipped from his hands.The valiant Ravana, struck by the vajrayudha of Indra or by thunder-bolt, was never agitated or moved but struck by the arrows of Rama he became extremely hurt, and the bow slipped from his hand.The context is the first day’s fight between Rama and Ravana.19.यस्य विक्रममासाद्य राक्षसा निधनं गताः।
तं मन्ये राघवं वीरं नारायणमनामयम् । (6.72.11)Yasya Vikrama masadhya,
Rakshasa nidhanam gathaa,
Tham manye Raghavam veeram,
Narayanamana matam.Meaning:Caught by his fame,Many Rakshasas died,And I consider that valorous Rama,As the real God Narayana.“On the strength of whose valour many rakshasas lost their lives that valiant Rama, I think, is the eternal Narayana Himself.”These are the musings of Ravana when many of his commanders and his brother Kumbhakarna were put to death by Rama and Lakshmana.20.न ते ददर्शिरे रामं दहन्तमरिवाहिनीम्।
मोहिताः परमास्त्रेण गान्धर्वेण महात्मना ॥६.९४.२६॥Na ye dhadru sire Rama,
Chindanda mari vahineem,
Mohithaa paramasthrena,
Gandharvena mahathmana.Meaning:Those Rakshasas were not able to see,Sri Rama who was burning the army of enemies,For they had lost their senses by the great arrow,Called Gandharwa sent by the great Rama,The large-hearted Rama was scorching to death the army of the enemy but the rakshasas could not see him, deluded as they were by the Gandharvastra (shot from the bow of Rama)21.प्रणम्य देवताभ्यश्च ब्राह्मणेभ्यश्च मैथिली ।
बद्धांजलिपुटाचेदमुवाचाग्निसमीपतः ॥ (६.११९.२३)Pranamya devadhabyascha,
Brahmanebhascha Mythili,
Badanjali putaa chedha-
Muvachagni sameepatha.Meaning:After offering her salutations,To Brahmans and Devas,Mythili with saluting hands,Went near the fire and tolOffering her salutations to the devas and the brahmanas Sita, with folded hands went near Agni and spoke thus
As commanded by Rama Sita steps into fire to prove her chastity and prays to Agni thus:यथा मे हृदयं नित्यं नापसर्पति राघवात् ।
तथा लोकस्य साक्षी मां सर्वतः पातु पावकः ॥यथा मां शुद्धचारित्रां दुष्टां जानाति राघवः।
तथा लोकस्य साक्षी मां सर्वतः पातु पावकः ॥Just as my heart never moves away from Rama, so Agni the witness for all the world protect me from all sides.
I am pure and chaste but Rama thinks I am polluted; so Agni the witness for all the world protect me from all sides.
22.चलनात्पर्वतेन्द्रस्य गणा देवाश्च कंपिताः।
चचाल पार्वती चापि तदाश्लिष्टा महेश्वरम् ॥ (७.१६.२६)Chalanath parvathendrasya,
Ganam devascha kambitha,
Chachala Parvathi chapi,
Thadaslishta Maheswaram.Meaning:When the king of mountains movedThe Ganas of Shiva and the devas trembled.And even Goddess Parvathi trembled,And rushed and embraced the great God.When the mountain was shaking, the ganas and devas were tossed about. Parvati also felt the tremor and embraced her consort Maheshwara (Siva)The context is when Ravana tried to uproot the Kailasa Mountain, the abode of Siva, when his Pushpaka was not allowed to fly over it by Nandi23.. दाराः पुत्राः पुरं राष्ट्रं भोगाच्छादनभोजनम्।
सर्वमेवाविभक्तं नौ भविष्यति हरीश्वर ॥ (७.३४.४१)Daraa puthra puram Rashtram,
Bhogachadana bhajanam,
Sarva mevapi bhakthanno,
Bhavishyati Hareaswara.Meaning:Oh Lord of the monkeys from today,Let the fields, children, towns, countries,Luxuries, meals and the fields,Become our common property,and be shared equally among us.O Chief of Vanaras, henceforth wives, sons, city, country, objects of enjoyment, clothes and food would be undivided between us, that is, we will partake of them as common assets.Ravana was overcome by Vali’s superior strength. Discretion being the better part of valour, Ravana concluded a treaty of friendship with Vali. The above are words of Ravana to Vali.24यामेव रात्रिं शत्रुघ्नः पर्णशालां समाविशत्।
तामेव रात्रिं सीतापि प्रसूता दारकद्वयम् ॥(७.६६.१)Yameva rathrimn Shathrugna,
Parna salaam samavisad,
Thameva rathrim Seethapi,
Prasoothaa darakadwayam.Meaning:On the night when Shatrugna,Stayed in the hermitage,And on that same night, Sita,Gave birth to two sons.The night during which satrughna entered the hermitage of Valmiki, the same night Sita was delivered of twin male children.Phala Sruthi:
इदं रामायणं कृत्स्नं गयत्रीबीजसंयुतम् ।
त्रिसन्ध्यं यः पठेन्नित्यं सर्वपापैः प्रमुच्यते ॥Idam Ramayanam Kruthsnam,Gayathri bheeja samyutham,Trisandhyam, ya paden nithyam,Sarva paapai pramuchyathe.Meaning:If this Ramayana is recited,Along with the root chant of Gayathri,At dawn, noon and dusk daily,One would get rid of all committed sins.Those who recite this, the whole of the story of Rama, composed of the bijaksharas (seed letters) of Gayatri Mantra, in the morning, midday and evening sandhyas, will be rid of all his evil deeds.Most asked FAQS:
Is Gayatri mantra taken from Ramayana?The Gayatri Mantra comes from the Valmiki Ramayana. The Valmiki Ramayana has 24000 shlokas where as the Gayatri mantra only has 24 words. The last word of every shloka in the Valmiki Ramayana made up the Gayatri Mantra. It is also mentioned in Shakti Purana, Padma Purana and Bhagwat Purana.How can I unlock Gayatri mantra?He who chant the Mantra as mantra, can unlock the mantra. Those who made the lock would definitely make the Key. Gayatri means Kayam – Our body and Stree – woman, that is Divine mother. If you chant the mantra properly, you will get the vital energy – Prana or Sakthi.Is there any connection between Ramayan and Gayatri mantra?It is believed that the event of Ramayan happened between the 4th and 5th century BC. 1. Gayatri Mantra is formed from the first letter that comes after every 1000 verses of Ramayan. The Gayatri Mantra consists of 24 letters and the Valmiki Ramayan has 24,000 verses.Can I chant Gayatri mantra at night?Gayatri Mantra can be chanted from two hours before sunrise to one hour before sunrise and sunset can be done till one hour later.Do not chant this mantra at night.Mantras can be very effective?Listening to mantras can be very effective very very effective but it can be dangerous also. So one should be very careful while using mantras.When one is empty, relaxed, ready, only then can listening to mantras be effective it is a very powerful medicine and one should be very careful.Narayaneyam Dasakam Lyrics with Meaning
Narayaneyam Dasakam Lyrics with Meaning Narayaneyam Dasakam 1to 10 Lyrics with Meaning in English
Here Narayaneyam Dasakam 1to 10 Lyrics with Meaning in English given below Dasakam wise check below:
Who is the author of Narayaneeyam?
The Narayaniyam is a devotional Sanskrit work, in the form of a poetical hymn, consisting of 1036 verses (called ‘slokas’ in Sanskrit). It was written by Bhattathiri in 1586 AD and gives a summary of 18,000 verses of the Bhagavata Purana.
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Narayaneeyam Benefits:
Narayaniyam is a medieval Sanskrit text, comprising a summary study in poetic form of the Bhagavata Purana. It was composed by Melpathur Narayana Bhattathirippadu, (1560–1666 AD) one of the celebrated Sanskrit poets in Kerala. Even though the Narayaneeyam was completed as early as 1586 AD, it appeared in print only after more than 250 years. The Bhagavata Purana is a major Hindu scripture consisting of about 18,000 verses, mainly devoted to the worship of Krishna.The “Parayana” of Narayaneeyam is believed to possess the wonderful power of healing afflictions, both mental and physical, of the devotees. The “Nithyaparayana” of Narayaneeyam will enable the devotees to attain ” Ayurarogyasoukhyam”.Narayaneeya Sapthaham ( the recitation of Narayaneeyam and explaining the meaning to the public) is conducted in Guruvayur temple by Devaswom on the Narayaneeya Dinam and by others as offerings. It is done for seven consecutive days from early morning till 6:10 p.m. Narayaneeya Sapthaham has started in Guruvayur in the early 1950s. It takes about 5 hours to read the slokas and about 45 hours for explaining the slokas.The day on which Narayaneeyam was completed, 28th Vrischikam, is celebrated by the Devaswom as Narayaneeyam day.How many Dashakams are there in Narayaneeyam?
The Narayaneeyam consists of 100 Dashakams containing 10 Shlokas or verses each.
Narayaneyam Dasakam 1 in Devanagari and English with Meaning:
Prathamadashakam (౧) – Bhagaavatha Swaroopam Thatha Mahatmyaham
॥ Narayaneeyam Prathamadashakam ॥
सान्द्रानन्दावबोधात्मकमनुपमितं कालदेशावधिभ्यांनिर्मुक्तं नित्यमुक्तं निगमशतसहस्रेण निर्भास्यमानम् ।अस्पष्टं दृष्टमात्रे पुनरुरुपुरुषार्थात्मकं ब्रह्म तत्वंतत्तावद्भाति साक्षाद् गुरुपवनपुरे हन्त भाग्यं जनानाम् ॥ १ ॥SaandraanandaavabOdhaatmakamanupamitaM kaaladeshaavadhibhyaaMnirmuktaM nityamuktaM nigamashatasahasreNa nirbhaasyamaanam .aspaShTaM dRiShTamaatre punarurupuruShaarthaatmakaM brahma tatvaMtattaavadbhaati saakshaadgurupavanapure hanta bhaagyaM janaanaam .. १Meaning:The Supreme Reality-The Brahma Tatwa ,which is dense concentrated Bliss, which is of the nature of the Pure Consciousness, which is without parallel or comparison, and is totally free of time and space limitations, and is always free (of Maya) which hundreds and thousands of the Upanishadic statements seek to explain, and yet, is not clear. This Brahma Tatwa which is not easy to grasp in the beginning, but the realisation of which, is the highest purusharth (i.e. liberation), that (very Reality) shines right in front (in concrete form), (as an Image of Shri Krishna) in the Guruvaayur temple. Oh (wonderful indeed) is the good fortune of the people (who seek Thy Grace).एवंदुर्लभ्यवस्तुन्यपि सुलभतया हस्तलब्धे यदन्यत्तन्वा वाचा धिया वा भजति बत जन: क्षुद्रतैव स्फुटेयम् ।एते तावद्वयं तु स्थिरतरमनसा विश्वपीड़ापहत्यैनिश्शेषात्मानमेनं गुरुपवनपुराधीशमेवाश्रयाम: ॥ २ ॥evaM durlabhyavastunyapi sulabhatayaa hastalabdhe yadanyattanvaa vaachaa dhiyaa vaa bhajati bata janaH kshudrataiva sphuTeyam .ete taavadvayaM tu sthirataramanasaa vishvapiiDaapahatyainishsheShaatmaanamenaM gurupavanapuraadhiishamevaashrayaamaH .. 2Meaning:In this manner, such rare things are so easily accessible to all. Alas, people, pursue other worldly things with their body speech and mind. This, is pitiable indeed. However, we Thy devotees, surrender , to Thee, O Lord of Guruvaayur who is the embodiment of the entire soul of all beings of the universe, with fully resolved minds for the eradication of all worldly sufferings.सत्त्वं यत्तत् पराभ्यामपरिकलनतो निर्मलं तेन तावत्भूतैर्भूतेन्द्रियैस्ते वपुरिति बहुश: श्रूयते व्यासवाक्यम्।तत् स्वच्छ्त्वाद्यदाच्छादितपरसुखचिद्गर्भनिर्भासरूपंतस्मिन् धन्या रमन्ते श्रुतिमतिमधुरे सुग्रहे विग्रहे ते ॥ ३ ॥sattvaM yattat paraabhyaamaparikalanatO nirmalaM tena taavatbhuutairbhuutendriyaiste vapuriti bahushaH shruuyate vyaasavaakyam .tat svachChatvaadyadachChaadita parasukhachidgarbhanirbhaasaruupaMtasmin dhanyaa ramante shrutimatimadhure sugrahe vigrahe te .. 3Meaning:That Satva Guna, which compared to the other two Gunas (Rajas and Tamas) is absolutely pure and not tainted by them. From such pure Satva guna,Thy form was born, constituted of subtle elements and organs of senses and actions. It is thus stated by sage Vyaasa, again and again, in many scriptures.Thy form, because of such purity, totally reveals the Supreme Bliss and Consciousness within (which is the resplendent Brahman) without any obstruction. In that form, the fortunate ones (who have good deeds to their credit) revel. That form is delightful to the mind and ears, which the devotees can easily grasp in Thy image.निष्कम्पे नित्यपूर्णे निरवधिपरमानन्दपीयूषरूपेनिर्लीनानेकमुक्तावलिसुभगतमे निर्मलब्रह्मसिन्धौ ।कल्लोलोल्लासतुल्यं खलु विमलतरं सत्त्वमाहुस्तदात्माकस्मान्नो निष्कलस्त्वं सकल इति वचस्त्वत्कलास्वेव भूमन् ॥ ४ ॥NiShkampe nityapuurNe niravadhiparamaanandapiiyuuSharuupenirliinaanekamuktaavalisubhagatame nirmalabrahmasindhau .kallOlOllaasatulyaM khalu vimalataraM sattvamaahustadaatmaakasmaannOniShkalastvaM sakala iti vachastvatkalaasveva bhuuman..4Meaning:Oh Infinite Lord! Thou are the pure Brahman like the mighty ocean, changeless, ever full, and of the nature of unlimited nectarine bliss. Like many pearls in the ocean, innumerable liberated souls are absorbed in Thy Brahmic bliss and hence it is extremely resplendent. Just like the waves rise in the ocean, it is said that Thy Shuddha Satwa form has risen from the Brahman. Since the term Ansha-avataar (Sakalaa) is meant only for Thy other part incarnations. Hence why cannot Thou be called as Poorna-avataar (Nishkalaa)?निर्व्यापारोऽपि निष्कारणमज भजसे यत्क्रियामीक्षणाख्यांतेनैवोदेति लीना प्रकृतिरसतिकल्पाऽपि कल्पादिकाले।तस्या: संशुद्धमंशं कमपि तमतिरोधायकं सत्त्वरूपंस त्वं धृत्वा दधासि स्वमहिमविभवाकुण्ठ वैकुण्ठ रूपं॥५॥NirvyaapaarO(a)pi niShkaaraNamaja bhajase yatkriyaamiikshaNaakhyaaMtenaivOdeti liinaa prakR^itirasatikalpaa(a)pi kalpaadikaale .tasyaaH samshuddhamamshaM kamapi tamatirOdhaayakaM satvaruupaMsa tvaM dhR^itvaa dadhaasi svamahimavibhavaakuNTha vaikuNTha ruupam .. 5Meaning:Oh Birthless Lord! Even though Thou are not bound by any activities, and Thou are without any motive,Thou do resort to that activity known as ‘eekshanaa’ – the will to create. Because of that only ‘Prakriti’ manifests itself. Prakriti, which is latent in Thee, as if non existent in the beginning of a new cycle of creation. Then, from the pure Saatvik portion of ‘Prakriti’ (Maya) which does not in any way obstruct Thy Brahmic effulgence, Oh Lord of Vaikunth, Thou manifest Thyself, in full glory, with a Divine form.तत्ते प्रत्यग्रधाराधरललितकलायावलीकेलिकारंलावण्यस्यैकसारं सुकृतिजनदृशां पूर्णपुण्यावतारम्।लक्ष्मीनिश्शङ्कलीलानिलयनममृतस्यन्दसन्दोहमन्त:सिञ्चत् सञ्चिन्तकानां वपुरनुकलये मारुतागारनाथ ॥६॥Tatte pratyagradhaaraadhara lalita kalaayaavalii kelikaaraMlaavaNyasyaikasaaraM sukRaitijanadRaishaaM puurNa puNyaavataaram .lakshmii nishshanka liilaa nilayanamamRsitasyanda sandOhamantaHsi~nchat sa~nchintakaanaaM vapuranukalaye maarutaagaaranaatha…6Meaning:Thy form excels in the beauty of the fresh rain bearing clouds, and of a beautiful bunch of blue lotuses. Thy form is an embodiment of beauty, in the eyes of the people who have done meritorious deeds, and is a complete incarnation of all their good deeds. Thou are the abode where Goddess Laxmi delights without inhibition. Thou are the source of a torrential flow of nectarine Bliss, soaking the hearts of people who meditate. On that form of Thine I continuously meditate, O Lord of Guruvayur!कष्टा ते सृष्टिचेष्टा बहुतरभवखेदावहा जीवभाजा-मित्येवं पूर्वमालोचितमजित मया नैवमद्याभिजाने।नोचेज्जीवा: कथं वा मधुरतरमिदं त्वद्वपुश्चिद्रसार्द्रंनेत्रै: श्रोत्रैश्च पीत्वा परमरससुधाम्भोधिपूरे रमेरन्॥७॥kaShTaa te sRiShTicheShTaa bahutarabhavakhedaavahaa jiivabhaajaa-mityevaM puurvamaalOchitamajita mayaa naivamadyaabhijaane .nOchejjiivaaH kathaM vaa madhurataramidaM tvadvapushchidrasaardraMnetraiH shrOtraishcha piitvaa paramarasasudhaambhOdhipuure rameran .. 7Meaning:O Invincible Lord! Thy activity of creation is indeed a tragic sport, as it causes a lot of sufferings to the living beings. This is what I used to think, but now I do not think so. For if there were no creation, how could human beings enjoy the beauty and sweetness of Thy form which is so delightful to hear and ecstatic to behold, and thus revel in the ocean of Supreme-Bliss-Consciousness.नम्राणां सन्निधत्ते सततमपि पुरस्तैरनभ्यर्थितान –प्यर्थान् कामानजस्रं वितरति परमानन्दसान्द्रां गतिं च।इत्थं निश्शेषलभ्यो निरवधिकफल: पारिजातो हरे त्वंक्षुद्रं तं शक्रवाटीद्रुममभिलषति व्यर्थमर्थिव्रजोऽयम्॥८॥namraaNaaM sannidhatte satatamapi purastairanabhyarthitaana-pyarthaan kaamaanajasraM vitarati paramaanandasaandraaM gatiM cha .itthaM nishsheShalabhyO niravadhikaphalaH paarijaatO hare tvaMkshudraM taM shakravaaTiidrumamabhilaShati vyarthamarthivrajO(a)yam .. 8Meaning:O Lord Vishnu! for the devotees who surrender to Thee, Thou always confer, unasked for, not only wealth and other desires, but also liberation.Thus being accessible to every one and bestower of unlimited boons, Thou are the unique Paarijaata tree [parijaata: a heavenly flower]. Alas, the desire prompted hoards of people, in vain, long for trivial blessings from the Kalpaka tree of the garden of Indra. [Kalpaka: a wish fulfilling tree]कारुण्यात्काममन्यं ददति खलु परे स्वात्मदस्त्वं विशेषा-दैश्वर्यादीशतेऽन्ये जगति परजने स्वात्मनोऽपीश्वरस्त्वम्।त्वय्युच्चैरारमन्ति प्रतिपदमधुरे चेतना: स्फीतभाग्या-स्त्वं चात्माराम एवेत्यतुलगुणगणाधार शौरे नमस्ते॥९॥kaaruNyaatkaamamanyaM dadati khalu pare svaatmadastvaM visheShaa-daishvaryaadiishate(a)nye jagati parajane svaatmanO(a)piishvarastvam .tvaiyyuchchairaaramanti pratipadamadhure chetanaaH sphiitabhaagyaa-stvaM chaatmaaraama evetyatulaguNagaNaadhaara shaure namaste .. 9Meaning:O Lord Shri Krishna! while other gods out of compassion, fulfill the desires of their devotees, Thou out of Thy unique compassion, offer Thyself (liberation) to Thy devotees. While other gods rule over the world with the powers invested in them, Thou are the very inner controller of all and rule over all beings and other gods as well as Thyself. Hence all fortunate jeevas [souls] take immense delight in the inexhaustible bliss that Thou are. As for Thee, Thou are ever satisfied in Thyself and are the abode of incomparable attributes. O Lord! prostrations to Thee.ऐश्वर्यं शङ्करादीश्वरविनियमनं विश्वतेजोहराणांतेजस्संहारि वीर्यं विमलमपि यशो निस्पृहैश्चोपगीतम्।अङ्गासङ्गा सदा श्रीरखिलविदसि न क्वापि ते सङ्गवार्तातद्वातागारवासिन् मुरहर भगवच्छब्दमुख्याश्रयोऽसि॥१०॥AishvaryaM shankaraadiishvaraviniyamanaM vishvatejOharaaNaaMtejassanhaari viiryaM vimalamapi yashO nispRaihaishchOpagiitam .angaasangaa sadaa shriirakhilavidasi na kvaapi tee sangavaartaatadvaataagaaravaasin murahara bhagavachChabdamukhyaashrayO(a)si .. 10Meaning:O Lord of Guruvaayur! Thy lordliness consists in being the controller of all gods from Lord Shankara onwards.Thy prowess overcomes that of those who excel the whole world in prowess. Thy pure fame is sung by even the most desireless sages. Laxmi Devi always resides in Thy bosom. Thou are omniscient and there is not the slightest trace of attachment in Thee. Therefore, the term ‘Bhagavan’ is applicable to Thee alone.Narayaneyam Dasakam 2 in Devanagari and English with Meaning:
Bhagavatha: Swaruoamadhuryam Thatha Bhakthimahatvam
(Sweetness of his form and greatness of devotion)सूर्यस्पर्धिकिरीटमूर्ध्वतिलकप्रोद्भासिफालान्तरंकारुण्याकुलनेत्रमार्द्रहसितोल्लासं सुनासापुटम्।गण्डोद्यन्मकराभकुण्डलयुगं कण्ठोज्वलत्कौस्तुभंत्वद्रूपं वनमाल्यहारपटलश्रीवत्सदीप्रं भजे॥१॥suuryaspardhikiriiTamuurdhvatilaka prOdbhaasiphaalaantaraMkaaruNyaakulanetramaardra hasitOllaasaM sunaasaapuTam |gaNDOdyanmakaraabha kuNDalayugaM kaNThOjvalatkaustubhaMtvadruupaM vanamaalyahaarapaTala shriivatsadiipraM bhaje ||1||Meaning:I always meditate on your Vaikunta form,With the crown brighter than the Sun God,The shining forehead with the long thilaka,The eyes from which mercy flows and ebbs,The shine of the smile is comforting,The pretty nose, the cheeks which are reflecting your ear studs,The Kousthubha gem which adds to the shine of the neck,And forest and golden bead garlands and the Sri Vathsa. ॥ 2.1 ॥केयूराङ्गदकङ्कणोत्तममहारत्नाङ्गुलीयाङ्कित-श्रीमद्बाहुचतुष्कसङ्गतगदाशङ्खारिपङ्केरुहाम् ।काञ्चित् काञ्चनकाञ्चिलाञ्च्छितलसत्पीताम्बरालम्बिनी-मालम्बे विमलाम्बुजद्युतिपदां मूर्तिं तवार्तिच्छिदम् ॥२॥keyuuraangada kankaNOttama mahaaratnaanguliiyaankitashriimadbaahuchatuShka sangata gadaa shankhaari pankeruhaam |kaa~nchit kaa~nchana kaa~nchilaanChita lasatpiitaambaraalambiniimaalambe vimalaambujadyutipadaaM muurtiM tavaartichChidam||2||Meaning:I surrender to your form which is beyond description by words,Which has four arms wearing gem-studded armlets, bangles, bracelets and rings,Holding the mace, the conch, the wheel and the lotus flower,Which is bedecked with yellow silk, tied over by a gem-studded waist belt,Which has holy feet which shines like a pure lotus flower,And which destroys all sorts of sorrows. ॥ 2.2 ॥यत्त्त्रैलोक्यमहीयसोऽपि महितं सम्मोहनं मोहनात्कान्तं कान्तिनिधानतोऽपि मधुरं माधुर्यधुर्यादपि ।सौन्दर्योत्तरतोऽपि सुन्दरतरं त्वद्रूपमाश्चर्यतोऽ-प्याश्चर्यं भुवने न कस्य कुतुकं पुष्णाति विष्णो विभो ॥३॥yatttrailOkyamahiiyasO(a)pi mahitaM sammOhanaM mOhanaatkaantaM kaantinidhaanatO(a)pi madhuraM maadhuryadhuryaadapi |saundaryOttaratO(a)pi sundarataraM tvadruupamaashcharyatO(a)-pyaashcharyaM bhuvane na kasya kutukaM puShNaati viShNO vibhO ||3||Meaning:Oh Vishnu, Oh Lord, who in this world would not be enchanted by your form,Which is holier than the holiest in all the three worlds,Which is more attractive than the most attractive,Wh ich shines more than the best shining object,Which is sweeter than the sweetest, which is prettier than the prettiest,And which is more wonderful than the most wonderful. ॥ 2.3 ॥तत्तादृङ्मधुरात्मकं तव वपु: सम्प्राप्य सम्पन्मयीसा देवी परमोत्सुका चिरतरं नास्ते स्वभक्तेष्वपि ।तेनास्या बत कष्टमच्युत विभो त्वद्रूपमानोज्ञक –प्रेमस्थैर्यमयादचापलबलाच्चापल्यवार्तोदभूत् ॥४॥tattaadRi~N madhuraatmakaM tava vapuH sampraapya sampanmayiisaa devii paramOtsukaa chirataraM naaste svabhakteShvapi |tenaasyaa bata kaShTamachyuta vibhO tvadruupamaanOj~nakapremasthairyamayaadachaapalabalaat chaapalya vaartOdabhuut.||4||Meaning:After getting and reaching your wonderful and greatly joyous form,That goddess who controls wealth has become more attached to you,And because of this even after reaching the homes of her great devotees,She does not prefer to stay there, Oh Lord, Oh changeless one,Due to the deep, strong and stable love towards your very pretty form,She has got a very bad name as the unstable one, is it not uncharitable? ॥ 2.4 ॥लक्ष्मीस्तावकरामणीयकहृतैवेयं परेष्वस्थिरे-त्यस्मिन्नन्यदपि प्रमाणमधुना वक्ष्यामि लक्ष्मीपते ।ये त्वद्ध्यानगुणानुकीर्तनरसासक्ता हि भक्ता जना-स्तेष्वेषा वसति स्थिरैव दयितप्रस्तावदत्तादरा ॥५॥lakshmiistaavaka-raamaNiiyaka-hRitaiveyaM pareShvasthiretyasminnanyadapipramaaNamadhunaa vakshyaami lakshmiipate |ye tvaddhyaanaguNaanukiirtanarasaasaktaa hi bhaktaa janaasteShveShaavasati sthiraiva dayitaprastaavadattaadaraa ||5||Meaning:Oh Consort of Goddess Lakshmi, I will tell another reason to say,That Goddess Lakshmi does not stay long with others,That is because of her attractiveness to your pretty form,For in the case of devotees of yours who are busy in meditating,And singing about you, she is interested in hearing about,The news of her darling and never leaves but stays with them. ॥ 2.5 ॥एवंभूतमनोज्ञतानवसुधानिष्यन्दसन्दोहनंत्वद्रूपं परचिद्रसायनमयं चेतोहरं शृण्वताम् ।सद्य: प्रेरयते मतिं मदयते रोमाञ्चयत्यङ्गकंव्यासिञ्चत्यपि शीतवाष्पविसरैरानन्दमूर्छोद्भवै: ॥६॥evaM bhuuta manOj~nataa navasudhaa niShyanda sandOhanaMtvadruupaM parachidrasaayanamayaM chetOharaM shRiNvataam |sadyaH perarayate matiM madayate rOmaa~nchayatyangakaMvyaasi~nchatyapi shiitabaaShpa visarairaanandamuurChOdbhavaiH ||6||Meaning:This great form of yours, which is the starting, place of,The nectar called all-around wealth and luck,Which is the extract of the divine concept of Brahmam,And which is pretty and sweet to hear,Would attract the mind instantly, make it exuberant,And make the hairs all over our body stand erect,And make us drench in the tears of joy welling from our eyes. ॥ 2.6 ॥एवंभूततया हि भक्त्यभिहितो योगस्स योगद्वयात्कर्मज्ञानमयात् भृशोत्तमतरो योगीश्वरैर्गीयते ।सौन्दर्यैकरसात्मके त्वयि खलु प्रेमप्रकर्षात्मिकाभक्तिर्निश्रममेव विश्वपुरुषैर्लभ्या रमावल्लभ ॥७॥evambhuutatayaa hi bhaktyabhihitO yOgassa yOgadvayaatkarmaj~naanamayaat bhR^ishOttamatarO yOgiishvarairgiiyate |saundaryaikarasaatmake tvayi khalu premaprakarShaatmikaabhaktirnishramameva vishvapuruShairlabhyaa ramaavallabha || 7||Meaning:Due to this, only the great godlike sages have chosen the path of devotionOver the two paths called the path of action and path of realization based on enquiryAnd have sung and praised it as the most suitable path,And so oh God who is very dear to the Goddess Lakshmi,This path based on the devotion based concept of your prettiness,Is very easily available for use to all persons of this world. ॥ 2.7 ॥Bhakti yoga Karma yoga Jnana Yogaनिष्कामं नियतस्वधर्मचरणं यत् कर्मयोगाभिधंतद्दूरेत्यफलं यदौपनिषदज्ञानोपलभ्यं पुन: ।तत्त्वव्यक्ततया सुदुर्गमतरं चित्तस्य तस्माद्विभोत्वत्प्रेमात्मकभक्तिरेव सततं स्वादीयसी श्रेयसी ॥८॥niShkaamaM niyatasvadharmacharaNaM yat karmayOgaabhidhaMtadduuretyaphalaM yadaupaniShadaj~naanOpalabhyaM punaH |tattvavyaktatayaa sudurgamataraM chittasya tasmaadvibhOtvatpremaatmakabhaktireva satataM svaadiiyasii shreyasii ||8||Meaning:While Karma yoga consisting of all actions without desire for results,Would yield results only after a very long time and while Jnana Yoga,Which is available in the concepts enunciated in the Upanishads,Is extremely difficult to follow, due to its being not in the grip of various sensory organs,Oh Lord, the devotion to you based on love to you is very sweet and satisfying. ॥ 2.8 ॥अत्यायासकराणि कर्मपटलान्याचर्य निर्यन्मलाबोधे भक्तिपथेऽथवाऽप्युचिततामायान्ति किं तावता ।क्लिष्ट्वा तर्कपथे परं तव वपुर्ब्रह्माख्यमन्ये पुन-श्चित्तार्द्रत्वमृते विचिन्त्य बहुभिस्सिद्ध्यन्ति जन्मान्तरै: ॥९॥atyaayaasakaraaNi karmapaTalaanyaacharya niryanmalaaHbOdhe bhaktipathe(a)thavaa(a)pyuchitataamaayaanti kiM taavataa |kliShTvaa tarkapathe paraM tava vapurbrahmaakhyamanye punashchittaardratvamRite vichintya bahubhissiddhyanti janmaantaraiH ||9||Meaning:What is the use of some people struggling after doing several karmas,Which are exhausting and hard,Getting their mind cleaned and becoming suitable to follow Jnana or Bhakti Yoga,And others struggling and getting troubled with intellectual exercises,Without their mind getting softened but meditating on the concept of Brahmam,And getting salvation after passing through several cycles of birth? ॥ 2.9 ॥त्वद्भक्तिस्तु कथारसामृतझरीनिर्मज्जनेन स्वयंसिद्ध्यन्ती विमलप्रबोधपदवीमक्लेशतस्तन्वती ।सद्यस्सिद्धिकरी जयत्ययि विभो सैवास्तु मे त्वत्पद-प्रेमप्रौढिरसार्द्रता द्रुततरं वातालयाधीश्वर ॥१०॥tvadbhaktistu kathaarasaamR^itajhariinirmajjanena svayaMsiddhyantii vimalaprabOdhapadaviimakleshatastanvatii |sadyassiddhikarii jayatyayi vibhO saivaastu metvatpadapremaprauDhirasaardrataadrutataraM vaataalayaadhiishvara||10||Meaning:Oh Lord who is the God of Guruvayur, since devotion consists of getting drowned,In the nectarine happiness of telling and hearing the stories about you,And leads to easy and comfortable steps for opening the doors of divine knowledge,It leads to victorious salvation instantly, please bless me,To speedily make my mind melt with wonderful love towards you. ॥ 2.10 ॥Narayaneyam Dasakam 3 in Devanagari and English with Meaning:
Narayaneyam Dasakam 3 Uttama Bhaktasya Gunaha
(Prayer for devotion)
The poet who is very much troubled by his sickness first describes the marks of a great devotee and he cries to God to cure him. He requests from him only devotion and freedom from sickness.पठन्तो नामानि प्रमदभरसिन्धौ निपतिता:स्मरन्तो रूपं ते वरद कथयन्तो गुणकथा: ।चरन्तो ये भक्तास्त्वयि खलु रमन्ते परममू-नहं धन्यान् मन्ये समधिगतसर्वाभिलषितान् ॥१॥paThantO naamaani pramadabharasindhau nipatitaaHsmarantO ruupaM te varada kathayantO guNakathaaH |charantO ye bhaktaastvayi khalu ramante paramamuunahaMdhanyaan manye samadhigatasarvaabhilaShitaan || 1Meaning:Oh God, who showers blessings, I only consider those who chant your names,Who meditates on your form and tell and hear the stories about your greatness,And travel in life by drowning themselves in the sea of divine joy,And always fill up their mind with a thought about you only,As the only lucky people who have all their wishes fulfilled. ॥ 3.1 ॥गदक्लिष्टं कष्टं तव चरणसेवारसभरेऽ-
प्यनासक्तं चित्तं भवति बत विष्णो कुरु दयाम् ।
भवत्पादाम्भोजस्मरणरसिको नामनिवहा-
नहं गायं गायं कुहचन विवत्स्यामि विजने ॥२॥
gadakliShTaM kaShTaM tava charaNasevaarasabhare(a)-
pyanaasaktaM chittaM bhavati bata viShNO kuru dayaam |
bhavatpaadaambhOjasmaraNarasikO naamanivahaanahaM
gaayaM gaayaM kuhachana vivatsyaami vijane ||Meaning:Oh Lord Vishnu, alas, A mind plagued by suffering due to diseases,Becomes disinterested in offering prayers at your feet,And get drowned in the divine joy and so show mercy on me,And this would mean my spending my time in a desolate place,Meditating on your lotus-like feet and enjoying that thought. ॥ 3.2 ॥कृपा ते जाता चेत्किमिव न हि लभ्यं तनुभृतांमदीयक्लेशौघप्रशमनदशा नाम कियती ।न के के लोकेऽस्मिन्ननिशमयि शोकाभिरहिताभवद्भक्ता मुक्ता: सुखगतिमसक्ता विदधते ॥३॥kR^ipaa te jaataa chetkimiva na hi labhyaM tanubhRitaaMmadiiyakleshaughaprashamanadashaa naama kiyatii |na ke ke lOke(a)sminnanishamayi shOkaabhirahitaaHbhavadbhaktaa muktaaH sukhagatimasaktaa vidadhate ||Meaning:What is there which is impossible to get for anyone,If you show mercy on them, for you it is very easy to remove all my troubles,And oh Lord of Guruvayur, I am able to see several of your devotees,Having only devotion on you, leading a life of no sorrow and attain salvation. ॥ 3.3 ॥मुनिप्रौढा रूढा जगति खलु गूढात्मगतयोभवत्पादाम्भोजस्मरणविरुजो नारदमुखा: ।चरन्तीश स्वैरं सततपरिनिर्भातपरचि –त्सदानन्दाद्वैतप्रसरपरिमग्ना: किमपरम् ॥४॥muniprauDhaa ruuDhaa jagati khalu guuDhaatmagatayObhavatpaadaambhOjasmaraNavirujO naaradamukhaaH |charantiisha svairaM satataparinirbhaataparachitsadaanandaadvaitaprasaraparimagnaaHkimaparam ||Meaning:Oh God, in this world there were great devotees like Sage Narada,Whose souls traveled towards you, they being very healthy,We’re thinking about your feet only,And they got drowned in the limitless ever shining ocean of joy,And were traveling as per their wishes, what else do they need? ॥ 3.4 ॥भवद्भक्ति: स्फीता भवतु मम सैव प्रशमये-दशेषक्लेशौघं न खलु हृदि सन्देहकणिका ।न चेद्व्यासस्योक्तिस्तव च वचनं नैगमवचोभवेन्मिथ्या रथ्यापुरुषवचनप्रायमखिलम् ॥५॥bhavadbhaktiH sphiitaa bhavatu mama saiva prashamayedasheShakleshaughaMna khalu hRidi sandehakaNikaa |na chedvyaasasyOktistava cha vachanaM naigamavachObhavenmithyaa rathyaapuruShavachanapraayamakhilam ||Meaning:I strongly believe that if the devotion in my mind towards you,Keeps on increasing, then you would certainly remove all my sorrows,For if this is not so, the word of Vyasa, your words and the Vedic sayings,Would all become equivalent to the words of wandering gypsies. ॥ 3.5 ॥भवद्भक्तिस्तावत् प्रमुखमधुरा त्वत् गुणरसात्किमप्यारूढा चेदखिलपरितापप्रशमनी ।पुनश्चान्ते स्वान्ते विमलपरिबोधोदयमिल-न्महानन्दाद्वैतं दिशति किमत: प्रार्थ्यमपरम् ॥६॥bhavadbhaktistaavat pramukhamadhuraa tvadguNarasaatkimapyaaruuDhaa chedakhilaparitaapaprashamanii |punashchaante svaante vimalaparibOdhOdayamilanmahaanandaadvaitaM dishati kimataH praarthyamaparam ||Meaning:In the very start itself, only the devotion to you is full of sweetness,In the middle, all the sorrows vanish completely and in the end,One gets divine joy with clear concepts of wisdom.Apart from this, what is else needs to be asked from Him? ॥ 3.6 ॥विधूय क्लेशान्मे कुरु चरणयुग्मं धृतरसंभवत्क्षेत्रप्राप्तौ करमपि च ते पूजनविधौ ।भवन्मूर्त्यालोके नयनमथ ते पादतुलसी-परिघ्राणे घ्राणं श्रवणमपि ते चारुचरिते ॥७॥vidhuuya kleshaanme kuru charaNayugmaM dhRitarasaMbhavatkshetrapraaptau karamapi cha te puujanavidhau |bhavanmuurtyaalOke nayanamatha te paadatulasiiparighraaNeghraaNaM shravaNamapi te chaarucharite ||Meaning:Please cure all my diseases so that my legs can come to your temple,My hands can worship you, my eyes are able to see your pretty form,My nose can smell and enjoy the scent of Ocimum leaves at your feet,And my ears are able to hear and enjoy your soulful stories. ॥ 3.7 ॥प्रभूताधिव्याधिप्रसभचलिते मामकहृदित्वदीयं तद्रूपं परमसुखचिद्रूपमुदियात् ।उदञ्चद्रोमाञ्चो गलितबहुहर्षाश्रुनिवहोयथा विस्मर्यासं दुरुपशमपीडापरिभवान् ॥८॥prabhuutaadhivyaadhiprasabhachalite maamakahRiditvadiiyaM tadruupaM paramasukhachidruupamudiyaat |uda~nchadrOmaa~nchO galitabahuharShaashrunivahOyathaa vismaryaasaM durupashamapiiDaaparibhavaan ||Meaning:Please fill my mind which is troubled and confused with mental stress,As well as physical diseases, with your pretty divine form of bliss,And as a result, let my eyes shed the tears of joy with hairs of the body standing erect,Help me to completely forget all the insufferable maladies of my body. ॥ 3.8 ॥मरुद्गेहाधीश त्वयि खलु पराञ्चोऽपि सुखिनोभवत्स्नेही सोऽहं सुबहु परितप्ये च किमिदम् ।अकीर्तिस्ते मा भूद्वरद गदभारं प्रशमयन्भवत् भक्तोत्तंसं झटिति कुरु मां कंसदमन ॥९॥marudgehaadhiisha tvayi khalu paraa~nchO(a)pi sukhinObhavatsnehii sO(a)haM subahu paritapye cha kimidam |akiirtiste maa bhuudvarada gadabhaaraM prashamayanbhavadbhaktOttamsaM jhaTiti kuru maaM kamsadamana ||Meaning:Oh Lord of Guruvayur, how is it that while those who never bother about you are happy,I, who am your devotee, am suffering from extreme and great sorrow.Oh God, who killed Kamsa and who fulfills the wishes of all your devotees,You would get negative fame and so cure all my diseases speedily,And make me one among your greatest devotees. ॥ 3.9 ॥किमुक्तैर्भूयोभिस्तव हि करुणा यावदुदिया-दहं तावद्देव प्रहितविविधार्तप्रलपितः ।पुरः क्लृप्ते पादे वरद तव नेष्यामि दिवसा-न्यथाशक्ति व्यक्तं नतिनुतिनिषेवा विरचयन् ॥१०॥kimuktairbhuuyObhistava hi karuNaa yaavadudiyaadahaM taavaddeva prahitavividhaartapralapitaH |puraH kL^ipte paade varada tava neShyaami divasaanyathaashakti vyaktaM natinutiniShevaa virachayan ||Meaning:Oh God, who blesses, Oh God who fulfills wishes of devotees,What is the point in keeping on talking, it is certain,That till you exhibit your mercy towards me,I would stop all complaints and salute and pray,At your feet that is in front of me and spend my days. ॥ 3.10 ॥Narayaneyam Dasakam 4 in Devanagari and English with Meaning:
Narayaneeyam Dasakam 4 – Yogabhyasaha Thatha yogasiddihi
Narayaneeyam Dasakam 4 .Eight fold yoga and the results there of.This is introduction to Ashtanga Yoga is given in this chapter. This is possibly the biggest chapter in the entire Narayaneeyam.Yama, Niyama, Aasana, Pranayama Prathyahara, Dharana,Dhyana and Samadhi are the eight fold yoga.कल्यतां मम कुरुष्व तावतीं कल्यते भवदुपासनं यया ।स्पष्टमष्टविधयोगचर्यया पुष्टयाशु तव तुष्टिमाप्नुयाम् ॥१॥kalyataaM mama kuruShva taavatiiM kalyate bhavadupaasanaM yayaa |spaShTamaShTavidhayOgacharyayaa puShTayaa(a)(a)shu tava tuShTimaapnuyaam || 1||Meaning:Oh God, who gives blessings, please give me as much health as,Needed by me to worship you and let me be blessed by you,So that soon I would gain expertise in the eight fold yoga,And so that I would be able to get your grace and make you happy. 4.1ब्रह्मचर्यदृढतादिभिर्यमैराप्लवादिनियमैश्च पाविता: ।कुर्महे दृढममी सुखासनं पङ्कजाद्यमपि वा भवत्परा: ॥२॥brahmacharya dRiDhataadibhiryamairaaplavaadi niyamaishcha paavitaaH |kurmahe dRiDhamamii sukhaasanaM pankajaadyamapi vaa bhavatparaaH ||2||Meaning:We who are completely dependent on you ,Would practice three Yamas of celibacy, non violence and truth,And also practice the Niyama of bathing, cleaning of mind and meditation,And assume the Asana of either Sukhasana or Padmasana and fix ourselves. 4.2तारमन्तरनुचिन्त्य सन्ततं प्राणवायुमभियम्य निर्मला: ।इन्द्रियाणि विषयादथापहृत्यास्महे भवदुपासनोन्मुखा: ॥३॥taaramantaranuchintya santataM praaNavaayumabhiyamya nirmalaaH |indriyaaNi viShayaadathaapahRityaa(a)(a)smahe bhavadupaasanOnmukhaaH || 3||Meaning:We would meditate within our mind without break on “Om”,Would control our breath , would become pure by getting rid of passion and anger,And then turn away all sense organs from their attractions,And become ready to concentrate our attention on you. 4.3अस्फुटे वपुषि ते प्रयत्नतो धारयेम धिषणां मुहुर्मुहु: ।तेन भक्तिरसमन्तरार्द्रतामुद्वहेम भवदङ्घ्रिचिन्तका ॥४॥asphuTe vapuShi te prayatnatO dhaarayema dhiShaNaaM muhurmuhuH |tena bhaktirasamantaraardrataamudvahema bhavadanghrichintakaaH || 4||Meaning:We would bind our mind on your very unclear form,With great difficulty by trying and trying again,And we who always think of your feet,Would with great practice would attain joy of devotion and a soft mind. 4.4विस्फुटावयवभेदसुन्दरं त्वद्वपु: सुचिरशीलनावशात् ।अश्रमं मनसि चिन्तयामहे ध्यानयोगनिरतास्त्वदाश्रयाः ॥५॥visphuTaavayavabhedasundaraM tvadvapuH suchirashiilanaavashaat |ashramaM manasi chintayaamahe dhyaanayOganirataastvadaashrayaaH ||5||After surrendering to you by practicing the art of meditation,We would make our limbs in great shape,And by lengthy and constant practice of meditation,We would frame your very pretty shining form in our mind. 4.5ध्यायतां सकलमूर्तिमीदृशीमुन्मिषन्मधुरताहृतात्मनाम् ।सान्द्रमोदरसरूपमान्तरं ब्रह्म रूपमयि तेऽवभासते ॥६॥dhyaayataaM sakala muurtimiidRishiiM unmiShanmadhurataa hRitaatmanaam |saandramOda rasa ruupamaantaraM brahmaruupamayi te(a)vabhaasate ||Meaning:Oh God, all those who meditate on you with body and limbs,Would be attracted by the sweet and pretty concept of you without body,And the Brahmam which can only be understood by the mind,Would shine in their mind, drowning them in divine joy. 4.6तत्समास्वदनरूपिणीं स्थितिं त्वत्समाधिमयि विश्वनायक ।आश्रिता: पुनरत: परिच्युतावारभेमहि च धारणादिकम् ॥७॥tatsamaasvadanaruupiNiiM sthitiM tvatsamaadhimayi vishvanaayakaaashritaaH punarataH parichyutaavaarabhemahi cha dhaaraNaadikam ||Meaning:Oh Lord of the universe, we would attain then the state of Samadhi,Which is the state, where Brahmam is experienced,And when we slip away from this perfect state ,We would again restart for attaining it from beginning. 4.7इत्थमभ्यसननिर्भरोल्लसत्त्वत्परात्मसुखकल्पितोत्सवा: ।मुक्तभक्तकुलमौलितां गता: सञ्चरेम शुकनारदादिवत् ॥८॥itthamabhyasana nirbharOllasat tvatparaatmasukha kalpitOtsavaaH |muktabhaktakulamaulitaaM gataaH sa~ncharema shukanaaradaadivat || 8||Meaning:Once we attain this perfect path following Yogic steps,We would be filled with state of exultation due to divine joy,And we would become greatest devotees of yours,And would travel like the great sages Narada and Sukha. 4.8त्वत्समाधिविजये तु य: पुनर्मङ्क्षु मोक्षरसिक: क्रमेण वा ।योगवश्यमनिलं षडाश्रयैरुन्नयत्यज सुषुम्नया शनै: ॥९॥tvatsamaadhivijaye tu yaH punarma~Nkshu mOksharasikaH krameNa vaa |yOgavashyamanilaM ShaDaashrayairunnayatyaja suShumnayaa shanaiH || 9||Oh God, who cannot be defeated , the devotee who is interested in salvation,As soon as he successfully attains the state of Samadhi,Would raise up the life giving breath, which has been controlled by Pranayama,Through the six nerve openings, and slowly make it reach, the Sushmna nerve. 4.9लिङ्गदेहमपि सन्त्यजन्नथो लीयते त्वयि परे निराग्रह: ।ऊर्ध्वलोककुतुकी तु मूर्धत: सार्धमेव करणैर्निरीयते ॥१०॥lingadehamapi santyajannathO liiyate tvayi pare niraagrahaH |uurdhvalOkakutukii tu muurdhataH saardhameva karaNairniriiyate || 10||Meaning:That yogi who is not interested in the pleasures of Brahma and other worlds,Would raise the breath of life to the middle point of the eye brows,Leave out his micro self and merge with you who has a macro divine body,But the one who is fond of enjoying the pleasures of Brahma and other worlds,Would get out of his body in the micro form piercing his head. 4.10अग्निवासरवलर्क्षपक्षगैरुत्तरायणजुषा च दैवतै: ।प्रापितो रविपदं भवत्परो मोदवान् ध्रुवपदान्तमीयते ॥११॥agnivaasaravalarkshapakshagair uttaraayaNajuShaa cha daivataiH |praapitO ravipadaM bhavatparO mOdavaan dhruvapadaantamiiyate || 11||Meaning:That Yogi who was interested in you would be taken to the land of the Sun,By those Gods who preside over fire , day time and waxing period of moon,And who are fixed in the summer solsticeAnd those who are for enjoying divine pleasures,Would be taken till the land of the Dhruva (pole star). 4.11आस्थितोऽथ महरालये यदा शेषवक्त्रदहनोष्मणार्द्यते ।ईयते भवदुपाश्रयस्तदा वेधस: पदमत: पुरैव वा ॥१२॥aasthitO(a)tha maharaalaye yadaa sheShavaktradahanOShmaNaardyate |iiyate bhavadupaashrayastadaa vedasaH padamataH puraiva vaa || 12||Meaning:After reaching the land of Dhruva and a long stay in Mahar loka,When they start suffering from the hot breath of Adhi Sesha,They surrender completely to you and reach the land of Brahma,Or they reach the land of Brahma before they start feeling the heat of Sesha’s breath. 4.12तत्र वा तव पदेऽथवा वसन् प्राकृतप्रलय एति मुक्तताम् ।स्वेच्छया खलु पुरा विमुच्यते संविभिद्य जगदण्डमोजसा ॥१३॥tasya cha kshitipayO mahO(a)niladyOmahatprakR^iti saptakaavR^itiiH |svechChayaa khalu puraa vimuchyate sanvibhidya jagadaNDamOjasaa || 13||Meaning:That Yogi who lives in the land of Brahma or in Vishnu Loka,During the time of final deluge attains salvation, if not,According to his own wish using his own yogic power,He can break the Brahmanda and attain salvation. 4.13तस्य च क्षितिपयोमहोऽनिलद्योमहत्प्रकृतिसप्तकावृती: ।तत्तदात्मकतया विशन् सुखी याति ते पदमनावृतं विभो ॥१४॥archiraadigatimiidRishiiM vrajan vichyutiM na bhajate jagatpate |tattadaatmakatayaa vishan sukhii yaati te padamanaavR^itaM vibhO ||14||Meaning:Oh Lord, that Yogi enters the seven sheaths* of Brahmanda one by one,With his own micro form, he enjoys divine joy and pleasures,And becomes one with your sheath less form. 4.14*Earth, Water, Light, air , sky, great principle and illusion areThe seven sheaths.अर्चिरादिगतिमीदृशीं व्रजन् विच्युतिं न भजते जगत्पते ।सच्चिदात्मक भवत् गुणोदयानुच्चरन्तमनिलेश पाहि माम् ॥१५॥tatra vaa tava pade(a)thavaa vasan praakRitapralaya eti muktataam |sachchidaatmaka bhavadguNOdayaanuchcharantamanilesha paahi maam ||15||Meaning:Oh Lord of the universe, the yogi who attains this aspect,Of the migration of the different worlds, is never born again,Oh essence of divine joy, oh Lord of Guruvayur,Please protect me , who sings about you and your properties. 4.15
Narayaneyam Dasakam 5-viratpurushotpathi:
Naarayaneyam Dasakam 5 The birth of the divine mega essenceNarayaneyam Dasakam 5 in Devanagari and English with Meaning:
After the deluge when everything merges with nature , The God appears again. This chapter describes the process of the appearance of that supreme God.व्यक्ताव्यक्तमिदं न किञ्चिदभवत्प्राक्प्राकृतप्रक्षयेमायायाम् गुणसाम्यरुद्धविकृतौ त्वय्यागतायां लयम् ।नो मृत्युश्च तदाऽमृतं च समभून्नाह्नो न रात्रे: स्थिति-स्तत्रैकस्त्वमशिष्यथा: किल परानन्दप्रकाशात्मना ॥१॥vyaktaavyaktamidaM na ki~nchidabhavatpraakpraakRitaprakshayemaayaayaam guNasaamyaruddhavikRitau tvayyaagataayaaM layam |nO mRityushcha tadaa(a)mRitaM cha samabhuunnaahnO na raatreH sthitistatraikastvamashiShyathaaHMeaning:During the time of the great deluge, when Maya stoppedDue to absence of character differences like sathva, rajas and thamas,Merged completely with you, the macro and micro worlds did not exist,And at the time life and death as well as salvation also did not exist,There was neither day nor night and during those times, you were remaining,As the form of ultimate joy and dazzlingly brilliant light. 5.1काल: कर्म गुणाश्च जीवनिवहा विश्वं च कार्यं विभोचिल्लीलारतिमेयुषि त्वयि तदा निर्लीनतामाययु: ।तेषां नैव वदन्त्यसत्त्वमयि भो: शक्त्यात्मना तिष्ठतांनो चेत् किं गगनप्रसूनसदृशां भूयो भवेत्संभव: ॥२॥kaalaH karma guNaashcha jiivanivahaa vishvaM cha kaaryaM vibhOchilliilaaratimeyuShi tvayi tadaa nirliinataamaayayuH |teShaaM naiva vadantyasattvamayi bhOHshaktyaatmanaa tiShThataaMnO chet kiM gaganaprasuunasadR^ishaaM bhuuyO bhavetsambhavaH ||2||Meaning:Oh Lord, during deluge, time, action, sathva, rajas and thamas characters,Animal herds and the illusion filled world merged in you who was interested in play,But we cannot say that they have lost their existence, for if it were so,Would they which are similar to the sky flower reemerge after deluge? 5.2एवं च द्विपरार्धकालविगतावीक्षां सिसृक्षात्मिकांबिभ्राणे त्वयि चुक्षुभे त्रिभुवनीभावाय माया स्वयम् ।मायात: खलु कालशक्तिरखिलादृष्टं स्वभावोऽपि चप्रादुर्भूय गुणान्विकास्य विदधुस्तस्यास्सहायक्रियाम् ॥३॥evaM cha dviparaardhakaalavigataaviikshaaM sisR^ikshaatmikaaMbibhraaNe tvayi chukshubhe tribhuvaniibhaavaaya maayaa svayam |maayaataH khalu kaalashaktirakhilaadR^iShTaM svabhaavO(a)pi chapraadurbhuuya guNaanvikaasya vidadhustasyaassahaayakriyaam ||Meaning:Like this after the passage two paraardhams, you decide,To take the form of a creator and the illusion becomes tumultuous,To become the three worlds and the power called time arises from it,And all that is not visible and all characters become clear ,And you after expanding these characters do the work of helping illusion in creation. 5.3मायासन्निहितोऽप्रविष्टवपुषा साक्षीति गीतो भवान्भेदैस्तां प्रतिबिंबतो विविशिवान् जीवोऽपि नैवापर: ।कालादिप्रतिबोधिताऽथ भवता संचोदिता च स्वयंमाया सा खलु बुद्धितत्त्वमसृजद्योऽसौ महानुच्यते ॥४॥maayaasannihitO(a)praviShTavapuShaa saakshiiti giitO bhavaanbhedaistaaM pratibimbatO vivishivaan jiivO(a)pi naivaaparaH |kaalaadipratibOdhitaa(a)tha bhavataa sanchOditaa cha svayaMmaayaa saa khalu buddhitattvamasR^ijadyO(a)sau mahaanuchyate ||Meaning:You are with Maya and have a form which is not in it andThe Vedas describe and praise you as the witness to the creation of Maya,And you yourself enter in to Maya as reflections and become the Jeevathma,And afterwards, after the tumultuous churning of nature,waked up by time , action and characteristics , suggested by you, that Maya,Created the principle of intelligence and wisdom and this is called the great concept. 5.4तत्रासौ त्रिगुणात्मकोऽपि च महान् सत्त्वप्रधान: स्वयंजीवेऽस्मिन् खलु निर्विकल्पमहमित्युद्बोधनिष्पाद्क: ।चक्रेऽस्मिन् सविकल्पबोधकमहन्तत्त्वं महान् खल्वसौसम्पुष्टं त्रिगुणैस्तमोऽतिबहुलं विष्णो भवत्प्रेरणात् ॥५॥tatraasau triguNaatmakO(a)pi cha mahaan sattvapradhaanaH svayaMjiive(a)smin khalu nirvikalpamahamityudbOdhaniShpaadakaH |chakresmin savikalpabOdhakamahantattvaM mahaan khalvasausampuShTaM triguNaistamO(a)tibahulaM viShNO bhavatpreraNaat ||Meaning:In these affairs of Maya, though this great concept is a mixture,Of Sathva, Rajas and Thamas, Sathwa aspect dominates it,And without any bias creates the sense of me and myself,And Oh Lord Vishnu , due to your suggestion , this great concept ,When the base qualities dominate creates the sense of pride and egotism. 5.5सोऽहं च त्रिगुणक्रमात् त्रिविधतामासाद्य वैकारिकोभूयस्तैजसतामसाविति भवन्नाद्येन सत्त्वात्मनादेवानिन्द्रियमानिनोऽकृत दिशावातार्कपाश्यश्विनोवह्नीन्द्राच्युतमित्रकान् विधुविधिश्रीरुद्रशारीरकान् ॥६॥sO(a)haM cha triguNakramaat trividhataamaasaadya vaikaarikObhuuyastaijasataamasaaviti bhavannaadyena sattvaatmanaa |devaanindriyamaaninO(a)kRita dishaavaataarkapaashyashvinOvahniindraachyutamitrakaan vidhuvidhishriirudrashaariirakaan ||6||Meaning:That egotism depending on Sathwa, Rajas and Thamas,Converted itself in three types, emotional along with Sathvika,Powerful and intense along with Rajasa and Thamasa,And along with Sathvika, created directions, Wind, Sun,Varuna, Aswini devas, fire, Indra, upendra, Mithra,Prajapathi, Chandra, Brahma, Rudra and Kshethragna. 5.6भूमन् मानसबुद्ध्यहंकृतिमिलच्चित्ताख्यवृत्त्यन्वितंतच्चान्त:करणं विभो तव बलात् सत्त्वांश एवासृजत् ।जातस्तैजसतो दशेन्द्रियगणस्तत्तामसांशात्पुन-स्तन्मात्रं नभसो मरुत्पुरपते शब्दोऽजनि त्वद्बलात् ॥७॥bhuuman maanasa buddhyahankRiti milachchittaakhya vRittyanvitaMtachchaantaH karaNaM vibhO tava balaat sattvaamsha evaasRijat |jaatastaijasatO dashendriyagaNastattaamasaamshaatpunastanmaatraMnabhasO marutpurapate shabdO(a)jani tvadbalaat ||Meaning:Oh Lord who is every where, due to you only ,Sathvika egotism created the mind, intelligence, pride and thought,And from the Thaijasa ahankara the ten indriyas were created,And Oh Lord of Guruvayur from your power from the Thamasa Ahankara,The sound which was the essence of sky was created. 5.7श्ब्दाद्व्योम तत: ससर्जिथ विभो स्पर्शं ततो मारुतंतस्माद्रूपमतो महोऽथ च रसं तोयं च गन्धं महीम् ।एवं माधव पूर्वपूर्वकलनादाद्याद्यधर्मान्वितंभूतग्राममिमं त्वमेव भगवन् प्राकाशयस्तामसात् ॥८॥shabdaadvyOma tataH sasarjitha vibhO sparshaM tatO maarutaMtasmaadruupamatO mahO(a)tha cha rasaM tOyaM cha gandhaM mahiim |evaM maadhava puurvapuurvakalanaadaadyaadyadharmaanvitaMbhuutagraamamimaM tvameva bhagavan praakaashayastaamasaat ||Meaning:From sound sky was created, from sky touch was created,F rom touch wind was created, from wind form was created,From form, fire was created, from fire , taste was created,Fr0om taste, earth, water, smell and earth were created,Oh Lord you carried out creation of earth this way,Oh Madhava you form the relation between the older to the old,You exhibited the living beings along with dharma from Thamasa Ahankara. 5.8एते भूतगणास्तथेन्द्रियगणा देवाश्च जाता: पृथङ्-नो शेकुर्भुवनाण्डनिर्मितिविधौ देवैरमीभिस्तदा ।त्वं नानाविधसूक्तिभिर्नुतगुणस्तत्त्वान्यमून्याविशं-श्चेष्टाशक्तिमुदीर्य तानि घटयन् हैरण्यमण्डं व्यधा: ॥९॥ete bhuutagaNaastathendriyagaNaa devaashcha jaataaH pR^ithaknO shekurbhuvanaaNDa nirmitividhau devairamiibhistadaa |tvaM naanaavidha suuktibhirnutaguNastattvaanyamuunyaavishanshcheShThaashaktimudiirya taani ghaTayan hairaNyamaNDaM vyadhaaH ||Meaning:Theses collection of beings as well as the collection of sense organs and devas,Were not individually capable of creating the universe, and then,He who was praised by the devas employing various Sukthas,Entered in to the principle of the beings and gave them the power to move,And coordinated them and created this golden egg which is the universe. 5.9अण्डं तत्खलु पूर्वसृष्टसलिलेऽतिष्ठत् सहस्रं समा:निर्भिन्दन्नकृथाश्चतुर्दशजगद्रूपं विराडाह्वयम् ।साहस्रै: करपादमूर्धनिवहैर्निश्शेषजीवात्मकोनिर्भातोऽसि मरुत्पुराधिप स मां त्रायस्व सर्वामयात् ॥१०॥aNDaM tatkhalu puurvasRiShTasalile(a)tiShThat sahasraM samaaHnirbhindannakRithaashchaturdashajagadruupaM viraaDaahvayam |saahasraiH karapaadamuurdhanivahairnishsheShajiivaatmakOnirbhaatO(a)si marutpuraadhipa sa maaM traayasva sarvaamayaat 10Meaning:This golden egg was submerged in the primeval creation of causal water,And was divided by you in to fourteen parts and you called it Virat,And you became all the beings yourself and existed as Virat Purusha,Along with thousands of hands, legs as well as heads,And Oh Lord of Guruvayur, you who are the Virat Purusha,May be kindly pleased to save me from all the diseases. 5.10Narayaneyam Dasakam 6 in Devanagari and English with Meaning:
Narayaneyam Dasakam 6-Viratswarupavarnam
In this chapter explained in detail that supreme godएवं चतुर्दशजगन्मयतां गतस्यपातालमीश तव पादतलं वदन्ति ।पादोर्ध्वदेशमपि देव रसातलं तेगुल्फद्वयं खलु महातलमद्भुतात्मन् ॥१॥evaM chaturdashajaganmayataaM gatasyapaataalamiisha tava paadatalaM vadanti |paadOrdhvadeshamapi deva rasaatalaM tegulphadvayaM khalu mahaatalamadbhutaatman ||Meaning:Oh Lord who has taken the form of fourteen worlds,While the sole of your feet is called Patala,The upper part of your feet is Rasatala, Oh Lord,And your ankles are Mahatala, Oh soul of all beings. 6.1जङ्घे तलातलमथो सुतलं च जानूकिञ्चोरुभागयुगलं वितलातले द्वे ।क्षोणीतलं जघनमम्बरमङ्ग नाभि-र्वक्षश्च शक्रनिलयस्तव चक्रपाणे ॥२॥janghe talaatalamathO sutalaM cha jaanuuki~nchOrubhaagayugalaM vitalaatale dve |kshONiitalaM jaghanamambaramanga naabhirvakshashchashakranilayastava chakrapaaNe ||Meaning:Oh God who holds the holy wheel, your shins are Talatala,Your knees are Suthala , your two thighs are Vithala and Athala,The front portion of your hip is the earth, your navel is the sky,And your breast is the heaven in which Indra resides. 6.2ग्रीवा महस्तव मुखं च जनस्तपस्तुफालं शिरस्तव समस्तमयस्य सत्यम् ।एवं जगन्मयतनो जगदाश्रितैर-प्यन्यैर्निबद्धवपुषे भगवन्नमस्ते ॥३॥griivaa mahastava mukhaM cha janastapastuphaalaM shirastava samastamayasya satyam |evaM jaganmayatanO jagadaashritairapyanyairnibaddhavapuShebhagavannamaste ||Meaning:Your neck is the Mahar loka, face the Jana loka,Y -our forehead is Thapoloka and oh God who is everywhere,Your head is Sathya Loka and Oh God whose body is universe,My salutations to you whose body parts are ascribed as different worlds. 6.3त्वद्ब्रह्मरन्ध्रपदमीश्वर विश्वकन्दछन्दांसि केशव घनास्तव केशपाशा: ।उल्लासिचिल्लियुगलं द्रुहिणस्य गेहंपक्ष्माणि रात्रिदिवसौ सविता च नेत्रै ॥४॥tvadbrahmarandhrapadamiishvara vishvakandaChandaamsi keshava ghanaastava keshapaashaaH |ullaasichilliyugalaM druhiNasya gehaMpakshmaaNi raatridivasau savitaa cha netre ||Meaning:Oh God, who is the cause and the controller of the universe,Your paths to salvation in the skull are the great Vedas,Oh Kesava, your peculiar and special hair are the clouds,And your radiant joyful eye brows are the abode of Brahma,Your eye lashes are night and day and your eyes are the Sun. 6.4निश्शेषविश्वरचना च कटाक्षमोक्ष:कर्णौ दिशोऽश्वियुगलं तव नासिके द्वे ।लोभत्रपे च भगवन्नधरोत्तरोष्ठौतारागणाश्च दशना: शमनश्च दंष्ट्रा ॥५॥nishsheShavishvarachanaa cha kaTaakshamOkshaHkarNau dishO(a)shviyugalaM tava naasike dve |lObhatrape cha bhagavannadharOttarOShThautaaraagaNaashcha radanaaHshamanashcha damShTraa ||Meaning:Oh God your playful glances are the acts of creation of the universe,Your ears are the different directions, two nostrils are Aswini devas,Lower and upper lips are avarice and greed,Your teeth are group of stars and your molars are Yama, the God of death. 6.5माया विलासहसितं श्वसितं समीरोजिह्वा जलं वचनमीश शकुन्तपङ्क्ति: ।सिद्धादय: स्वरगणा मुखरन्ध्रमग्नि-र्देवा भुजा: स्तनयुगं तव धर्मदेव: ॥६॥maayaa vilaasahasitaM shvasitaM samiirOjihvaa jalaM vachanamiisha shakuntapanktiH |siddhaadayaH svaragaNaa mukharandhramagnirdevaabhujaaH stanayugaM tava dharmadevaH ||Meaning:Oh Lord, your playful smile is Maya the illusion,Your breath is the air; your toungue is water,Your words are the birds, musical notes are sages,Y our hollow of the mouth is fire, hands the devas,And your two breasts are the Dharma devas. 6.6पृष्ठं त्वधर्म इह देव मन: सुधांशु –रव्यक्तमेव हृदयंबुजमम्बुजाक्ष ।कुक्षि: समुद्रनिवहा वसनं तु सन्ध्येशेफ: प्रजापतिरसौ वृषणौ च मित्र: ॥७॥pR^iShThaM tvadharma iha deva manaH sudhaamshuravyaktamevahR^idayaambujamambujaaksha |kukshiH samudranivahaa vasanaM tu sandhyeshephaH prajaapatirasau vRiShaNau cha mitraH ||Meaning:Oh God with lotus eyes, your behinds are evil,Mind is the moon and your lotus like heart is the concept of non clarity,Your belly are the oceans, your cloth are dusk and dawn,Your private parts are Brahma and scrotum is God Mithra, 6.7श्रोणीस्थलं मृगगणा: पदयोर्नखास्ते
हस्त्युष्ट्रसैन्धवमुखा गमनं तु काल: ।
विप्रादिवर्णभवनं वदनाब्जबाहु-
चारूरुयुग्मचरणं करुणांबुधे ते ॥८॥shrONiisthalaM mRigagaNaaH padayOrnakhaastehastyuShTrasaindhavamukhaa gamanaM tu kaalaH |vipraadivarNabhavanaM vadanaabjabaahuchaaruuruyugmacharaNaMkaruNaambudhe te ||Meaning:The back part of your hips is the animal kingdom,The nails of your feet are animals like horses, elephants and camels,The walking by your feet is time, Oh ocean of mercy,Your face, hands thighs and feet are the places,Where the four castes originated. 6.8संसारचक्रमयि चक्रधर क्रियास्तेवीर्यं महासुरगणोऽस्थिकुलानि शैला: ।नाड्यस्सरित्समुदयस्तरवश्च रोमजीयादिदं वपुरनिर्वचनीयमीश ॥९॥samsaarachakramayi chakradhara kriyaasteviiryaM mahaasuragaNO(a)sthikulaani shailaaH |naaDyassaritsamudayastaravashcha rOmajiiyaadidaM vapuranirvachaniiyamiisha ||Meaning:Oh God who holds the wheel, your Action are the wheel of life,Your valour is the great hoard of Asuras; your bones are the mountains,Your nerves are the rivers; your hairs are the trees,Oh Lord, let this form of the Virat Purusha,Which is beyond the ambit of adequate description be victorious. 6.9दृग्जगन्मयवपुस्तव कर्मभाजांकर्मावसानसमये स्मरणीयमाहु: ।तस्यान्तरात्मवपुषे विमलात्मने तेवातालयाधिप नमोऽस्तु निरुन्धि रोगान् ॥१०॥iidRigjaganmayavapustava karmabhaajaaMkarmaavasaanasamaye smaraNiiyamaahuH |tasyaantaraatmavapuShe vimalaatmane tevaataalayaadhipa namO(a)stu nirundhi rOgaan ||Meaning:People who are wise are of the opinion that those who depend on action,Or those who are then in the end stages of action should meditate on this form,Oh Lord of Guruvayur, my salutations to you, who is the inner form,Of this Virat Purusha and who is extremely pure,I pray to you, please cure all my illnesses.Narayaneyam Dasakam 7 in Devanagari and English with Meaning:
Narayaneyam Dasakam 7 -bramhana: Janma,Thapa:Thatha Vikuntadarshanam
Naarayaneyam Dasakam 7-The penance of Brahma and seeing of Vaikunta(That Supreme God assumes the form of Lord Brahma and sees Vaikunta and its Lordएवं देव चतुर्दशात्मकजगद्रूपेण जात: पुन-स्तस्योर्ध्वं खलु सत्यलोकनिलये जातोऽसि धाता स्वयम् ।यं शंसन्ति हिरण्यगर्भमखिलत्रैलोक्यजीवात्मकंयोऽभूत् स्फीतरजोविकारविकसन्नानासिसृक्षारस: ॥१॥evaM deva chaturdashaatmaka jagadruupeNa jaataH punaHtasyOrdhvaM khalu satyalOkanilaye jaatO(a)si dhaataa svayam |yaM shamsanti hiraNyagarbhamakhila trailOkya jiivaatmakaMyO(a)bhuut sphiitarajO vikaara vikasannaanaa sisR^ikshaarasaH ||Meaning:Oh God, you who exhibited yourself in the form of fourteen worlds,Later on your own accord, you presented yourself in the top of it, in the Sathya Loka,As Lord Brahma, the creator and you were called the Hiranya Garbha,Who is the soul of Virat Purusha formed by merging of the three worlds,And that Hiranya Garbha, due to increase of Rajo guna wanted to start the creation. 7.1सोऽयं विश्वविसर्गदत्तहृदय: सम्पश्यमान: स्वयंबोधं खल्वनवाप्य विश्वविषयं चिन्ताकुलस्तस्थिवान् ।तावत्त्वं जगतां पते तप तपेत्येवं हि वैहायसींवाणीमेनमशिश्रव: श्रुतिसुखां कुर्वंस्तप:प्रेरणाम् ॥२॥sO(a)yaM vishvavisarga dattahR^idayaH sampashyamaanaH svayaMbOdhaM khalvanavaapya vishvaviShayaM chintaakulastasthivaan |taavattvaM jagataaM pate tapa tapetyevaM hi vaihaayasiiMvaaNiimenamashishravaH shrutisukhaaM kurvamstapaH preraNaam ||Meaning:That Brahma made attempts for creation, but since he did not know,Anything about the universe became very pensive and very sad.Oh Lord of the universe, then you egged him to do penance,And whispered to him “Do Thapas, do Thapas” as the voice of the sky. 7.2कोऽसौ मामवदत् पुमानिति जलापूर्णे जगन्मण्डलेदिक्षूद्वीक्ष्य किमप्यनीक्षितवता वाक्यार्थमुत्पश्यता ।दिव्यं वर्षसहस्रमात्ततपसा तेन त्वमाराधित –स्तस्मै दर्शितवानसि स्वनिलयं वैकुण्ठमेकाद्भुतम् ॥३॥kO(a)sau maamavadat pumaaniti jalaapuurNe jaganmaNDaledikshuudviikshya kimapyaniikshitavataa vaakyaarthamutpashyataa |divyaM varShasahasramaattatapasaa tena tvamaaraadhitastasmaidarshitavaanasi svanilayaM vaikuNThamekaa(a)dbhutam ||Meaning:He in turned searched all over the world which was completely filled with water,Asking “Who told me thus?” , and when he could not find any one,Thought about the meaning of the words that he was told,And when he did penance and served you for one thousand divine years,You showed Brahma the very wonderful world of Vaikunta where you live. 7.3360 human years is one divine year.माया यत्र कदापि नो विकुरुते भाते जगद्भ्यो बहि:शोकक्रोधविमोहसाध्वसमुखा भावास्तु दूरं गता: ।सान्द्रानन्दझरी च यत्र परमज्योति:प्रकाशात्मकेतत्ते धाम विभावितं विजयते वैकुण्ठरूपं विभो ॥४॥maayaa yatra kadaapi nO vikurute bhaate jagadbhyO bahiHshOkakrOdhavimOhasaadhvasamukhaa bhaavaastu duuraM gataaH |saandraanandajharii cha yatra paramajyOtiHprakaashaatmaketatte dhaama vibhaavitaM vijayate vaikuNTharuupaM vibhO ||Meaning:Oh Lord, in that world, which is on the outside of this world,The feeling of high and low never arises, and that great world,Is devoid of emotions like sorrow, anger, fear and timidity,And in the greatly shining world there is constant flow of divine joy,And may that Vaikunta which is your residence outshine everything else. 7.4यस्मिन्नाम चतुर्भुजा हरिमणिश्यामावदातत्विषोनानाभूषणरत्नदीपितदिशो राजद्विमानालया: ।भक्तिप्राप्ततथाविधोन्नतपदा दीव्यन्ति दिव्या जना-तत्ते धाम निरस्तसर्वशमलं वैकुण्ठरूपं जयेत् ॥५॥yasminnaama chaturbhujaa harimaNishyaamaavadaatatviShOnaanaabhuuShaNaratnadiipitadishO raajadvimaanaalayaaH |bhaktipraaptatathaavidhOnnatapadaa diivyanti divyaa janaastattedhaama nirastasarvashamalaM vaikuNTharuupaM jayet ||Meaning:In that land of Vaikunta divine souls with four arms,With the divine glow of blue sapphire,Adorned with various types of ornaments,Live and play in greatly shining aerial planes,Where they have reached as a result of their very great devotionAnd let that immaculate abode of yours be victorious. 7.5नानादिव्यवधूजनैरभिवृता विद्युल्लतातुल्ययाविश्वोन्मादनहृद्यगात्रलतया विद्योतिताशान्तरा ।त्वत्पादांबुजसौरभैककुतुकाल्लक्ष्मी: स्वयं लक्ष्यतेयस्मिन् विस्मयनीयदिव्यविभवं तत्ते पदं देहि मे ॥६॥naanaadivyavadhuujanairabhivR^itaa vidyullataatulyayaavishvOnmaadanahR^idyagaatralatayaa vidyOtitaashaantaraa |tvatpaadaambujasaurabhaikakutukaallakshmiiH svayaM lakshyateyasmin vismayaniiyadivyavibhavaa tatte padaM dehi me ||Meaning:Served and surrounded by various celestial maidens, Goddess Lakshmi,Who is like the streak of lightning tempting every one and who is very pretty,Is seen making all directions shine and enamored with the pleasant scent,Of your lotus like feet and let me be given chance to live in that wonderful world. 7.6तत्रैवं प्रतिदर्शिते निजपदे रत्नासनाध्यासितंभास्वत्कोटिलसत्किरीटकटकाद्याकल्पदीप्राकृति ।श्रीवत्साङ्कितमात्तकौस्तुभमणिच्छायारुणं कारणंविश्वेषां तव रूपमैक्षत विधिस्तत्ते विभो भातु मे ॥७॥tatraivaM pratidarshite nijapade ratnaasanaadhyaasitaMbhaasvatkOTi lasatkiriiTa kaTakaadyaakalpa diipraakR^iti |shriivatsaankitamaatta kaustubhamaNichChaayaaruNaM kaaraNaMvishveShaaM tava ruupamaikshata vidhistatte vibhO bhaatu me ||Meaning:In that land shown by you, Lord Brahma saw you sitting on a gem studded throne,Along with the crown and ornaments shining like the solar system,And along with the Sri Vathsa symbol on your chest and Kousthubha gem on your neck,And Oh Lord of Guruvayur, let me able to clearly see that form of yours. 7.7कालांभोदकलायकोमलरुचीचक्रेण चक्रं दिशा –मावृण्वानमुदारमन्दहसितस्यन्दप्रसन्नाननम् ।राजत्कम्बुगदारिपङ्कजधरश्रीमद्भुजामण्डलंस्रष्टुस्तुष्टिकरं वपुस्तव विभो मद्रोगमुद्वासयेत् ॥८॥kaalaambhOda kalaayakOmala ruchiichakreNa chakraM dishaamaavR^iNvaanamudaara mandahasita syanda prasannaananam |raajatkambu gadaari pankajadhara shriimad bhujaamaNDalaMsraShTustuShTikaraM vapustava vibhO madrOgamudvaasayetMeaning:Oh Lord, let that form of yours which gave joy and happiness to Brahma,Which shines like the dark blue cloud as well as the blue lotus flower,And covers all directions, which has a pretty ever smiling face,And which has four hands holding conch, mace, wheel and lotus flower,Shine in my mind and completely cure me of all diseases. 7.8दृष्ट्वा सम्भृतसम्भ्रम: कमलभूस्त्वत्पादपाथोरुहेहर्षावेशवशंवदो निपतित: प्रीत्या कृतार्थीभवन् ।जानास्येव मनीषितं मम विभो ज्ञानं तदापादयद्वैताद्वैतभवत्स्वरूपपरमित्याचष्ट तं त्वां भजे ॥९॥dR^iShTvaa sambhR^itasambhramaH kamalabhuustvatpaadapaathOruheharShaaveshavashanvadO nipatitaH priityaa kR^itaarthiibhavan |jaanaasyeva maniiShitaM mama vibhO j~naanaM tadaapaadayadvaitaadvaitabhavatsvaruupaparamityaachaShTa taM tvaaM bhajeMeaning:Seeing your great presence, nervously Lord Brahma,Became extremely happy and saluted at your lotus like feet,And then with great happiness and thankfulness he asked,“I worship you, Oh Lord and you well know my desire and so please bless me,With complete knowledge of this universe as well as your divine form.”. 7.9आताम्रे चरणे विनम्रमथ तं हस्तेन हस्ते स्पृशन्बोधस्ते भविता न सर्गविधिभिर्बन्धोऽपि सञ्जायते ।इत्याभाष्य गिरं प्रतोष्य नितरां तच्चित्तगूढ: स्वयंसृष्टौ तं समुदैरय: स भगवन्नुल्लासयोल्लाघताम् ॥१०॥aataamre charaNe vinamramatha taM hastena haste spR^ishanbOdhaste bhavitaa na sargavidhibhirbandhO(a)pi sa~njaayate |ityaabhaaShya giraM pratOShya nitaraaM tachchittaguuDhaH svayaMsR^iShTau taM samudairayaH sa bhagavannullaasayOllaaghataam ||Meaning:And then he fell at your reddish feet in salutation, and you lifted him up,And told “I would give you that knowledge and I assure you that,There would not be any more problems in the job of creation.”Then you hid yourself in the mind of Brahma,And encouraged him to start the job of creation,And Oh god bless me with good health. 7.10Narayaneyam Dasakam 8 in Devanagari and English with Meaning:
Narayaneyam Dasakam 8-srushtivaividyam
Naarayaneyam Dasakam 8-The causal deluge and birth of Brahma from lotusIn this dashakam explains a deluge and from that raises a lotus and from that Lord Brahma is bornएवं तावत् प्राकृतप्रक्षयान्तेब्राह्मे कल्पे ह्यादिमे लब्धजन्मा ।ब्रह्मा भूयस्त्वत्त एवाप्य वेदान्सृष्टिं चक्रे पूर्वकल्पोपमानाम् ॥१॥evaM taavatpraakR^ita prakshayaantebraahme kalpe hyaadime labdhajanmaa |brahmaa bhuuyastvatta evaapya vedaansRiShTiM chakre puurvakalpOpamaanaamMeaning:In the first Brahma Kalpa after the great deluge,Brahma who got his birth in this way,After getting the Vedas from you,Started doing the creation like the earlier Kalpa. 8.1Brahma Kalpa-The day of Brahmaसोऽयं चतुर्युगसहस्रमितान्यहानितावन्मिताश्च रजनीर्बहुशो निनाय ।निद्रात्यसौ त्वयि निलीय समं स्वसृष्टै-र्नैमित्तिकप्रलयमाहुरतोऽस्य रात्रिम् ॥२॥sO(a)yaM chaturyuga sahasramitaanyahaanitaavanmitaashcha rajaniirbahushO ninaaya |nidraatyasau tvayi niliiya samaM svasRiShTairnaimittikapralayamaahuratO(a)sya raatrim ||Meaning:That Brahma spent one thousand set of four yugas as day,And a similar time as night several times,This Brahma is sleeping in you along with his created world now,And so the learned, call the time of sleep of Brahma as causal deluge. 8.2Brahma as causal =The cause is Brahma’s sleepअस्मादृशां पुनरहर्मुखकृत्यतुल्यांसृष्टिं करोत्यनुदिनं स भवत्प्रसादात् ।प्राग्ब्राह्मकल्पजनुषां च परायुषां तुसुप्तप्रबोधनसमास्ति तदाऽपि सृष्टि: ॥३॥asmaadRishaaM punaraharmukha kRitya tulyaaMsRiShTiM karOtyanudinaM sa bhavatprasaadaat |praagbraahmakalpa januShaaM cha paraayuShaaM tusupta prabOdhana samaa(a)sti tadaa(a)pi sR^iShTiH ||Meaning:Then afterwards that Brahma due to your blessing,Wakes up in the morning and does daily rituals like us,And starts the job of creation and those of the never dying,People of the last Kalpa who slept along with him wake up at this time. 8.3पञ्चाशदब्दमधुना स्ववयोर्धरूप-मेकं परार्धमतिवृत्य हि वर्ततेऽसौ ।तत्रान्त्यरात्रिजनितान् कथयामि भूमन्पश्चाद्दिनावतरणे च भवद्विलासान् ॥४॥pa~nchaashadabdamadhunaa svavayO(a)rdharuupaMekaM paraardhamativRitya hi vartate(a)sau |tatraantyaraatri janitaan kathayaami bhuumanpashchaaddinaavataraNe cha bhavadvilaasaan ||Meaning:This Brahma has spent half his age of fifty of his years in sleep,Oh God, let me tell now about your playful acts,Done during the days of Brahma, and at the end of the day,And then ,your acts during the dawn of his next day. 8.4दिनावसानेऽथ सरोजयोनि:सुषुप्तिकामस्त्वयि सन्निलिल्ये ।जगन्ति च त्वज्जठरं समीयु-स्तदेदमेकार्णवमास विश्वम् ॥५॥dinaavasaane(a)tha sarOja yOniHsuShupti kaamastvayi sannililye |jaganti cha tvajjaTharaM samiiyutadedamekaarNavamaasavishvam ||Meaning:The Brahma who was born from a lotus flower ,Wanted to sleep at the end of his day,And became one with you and by that ,All three worlds merged with you leaving only water 8. 5तवैव वेषे फणिराजि शेषेजलैकशेषे भुवने स्म शेषे ।आनन्दसान्द्रानुभवस्वरूप:स्वयोगनिद्रापरिमुद्रितात्मा ॥६॥tavaiva veShe phaNiraaji sheShejalaikasheShe bhuvane sma sheSheaananda saandraanubhava svaruupaHsvayOganidraa parimudritaatmaa ||Meaning:When this world became one filled fully with water,You were filled with joy the eternal,And slept on the king of snakes,Who is another of your forms,And entered in to your deep yogic sleep. 8.6कालाख्यशक्तिं प्रलयावसानेप्रबोधयेत्यादिशता किलादौ ।त्वया प्रसुप्तं परिसुप्तशक्ति-व्रजेन तत्राखिलजीवधाम्ना ॥७॥Kaalaakhya shaktiM pralayaavasaaneprabOdhayetyaadishataa kilaadau |tvayaa prasuptaM parisuptashaktivrajenatatraakhila jiivadhaamnaa ||Meaning:You who have merged and being one who is there with basic nature,And being the source of support of all living beings,You drown your self in to sleep after ordering,The power called time to wake you after the deluge. 8.7चतुर्युगाणां च सहस्रमेवंत्वयि प्रसुप्ते पुनरद्वितीयकालाख्यशक्ति: प्रथमप्रबुद्धाप्राबोधयत्त्वां किल विश्वनाथ ॥८॥chaturyugaaNaaM cha sahasramevaMtvayi prasupte punaradvitiiye |kaalaakhya shaktiH prathama prabuddhaapraabOdhayattvaaM kila vishvanaatha ||Meaning:Hey Lord of the universe you being alone,And after being in yogic sleep for thousand four fold yugas,The power called time wakes up first,And wakes you up after that. 8.8विबुध्य च त्वं जलगर्भशायिन्विलोक्य लोकानखिलान् प्रलीनान् ।तेष्वेव सूक्ष्मात्मतया निजान्त: –स्थितेषु विश्वेषु ददाथ दृष्टिम् ॥९॥vibudhya cha tvaM jalagarbhashaayinvilOkya lOkaanakhilaan praliinaan |teShveva suukshmaatmatayaa nijaantaHsthiteShu vishveShu dadaatha dRiShTim ||Meaning:Oh Lord of the universe who slept in the center of water,After you wake up , you realize that the entire universe has merged in to you,And you threw a collective glance on all those things inside you in micro form. 8.9ततस्त्वदीयादयि नाभिरन्ध्रा-दुदञ्चितं किंचन दिव्यपद्मम् ।निलीननिश्शेषपदार्थमाला-संक्षेपरूपं मुकुलायमानम् ॥१०॥tatastvadiiyaadayi naabhirandhraaduda~nchitaM kinchana divyapadmam |niliina nishsheSha padaartha maalaasanksheparuupaM mukulaayamaanam ||Meaning:Oh Lord, from your navel, all things have merged,In a micro form assumed the form of a bud and from that,A divine lotus flower which is wonderful,And which cannot be described by words emerged. 8.10तदेतदंभोरुहकुड्मलं तेकलेवरात् तोयपथे प्ररूढम् ।बहिर्निरीतं परित: स्फुरद्भि:स्वधामभिर्ध्वान्तमलं न्यकृन्तत् ॥११॥tadetadambhOruha kuDmalaM tekalebaraattOyapathe praruuDham |bahirniriitaM paritaH sphuradbhiHsvadhaamabhirdhvaantamalaM nyakR^intat ||Meaning:That bud of lotus flower, which emerged from inside the water,And from your body, came out of the water,And by the use of its radiant brilliance,Drove away the darkness, which was all around. 8.11संफुल्लपत्रे नितरां विचित्रेतस्मिन् भवद्वीर्यधृते सरोजे ।स पद्मजन्मा विधिराविरासीत्स्वयंप्रबुद्धाखिलवेदराशि: ॥१२॥samphulla patre nitaraaM vichitretasmin bhavadviiryadhRite sarOje |sa padmajanmaa vidhiraaviraasiitsvayaM prabuddhaakhila vedaraashiH ||Meaning:In that fully opened, wonderful divine lotus,Which was made to stand up by your yogic power,Lord Brahma who was born out of a lotus,Sat along with all Vedas, committed to his memory. 8.12अस्मिन् परात्मन् ननु पाद्मकल्पेत्वमित्थमुत्थापितपद्मयोनि: ।अनन्तभूमा मम रोगराशिंनिरुन्धि वातालयवास विष्णो ॥१३॥asmin paraatman nanu paadmakalpetvamitthamutthaapita padmayOniH |anantabhuumaa mama rOgaraashiMnirundhi vaataalayavaasa viShNO || 13Meaning:Oh Lord of Guruvayur, who is the form of divine Brahman,You who thus made Lord Brahma emerge from the lotus,And you who has the undivided greatness,Please cure all my diseases. 8.13Narayaneyam Dasakam 9 in Devanagari and English with Meaning:
Narayaneyam Dasakam 9-The penance of Brahma and creation of the world( Bhramhmanana: Thapa:Thatha lokasrushti:)
Lord Brahma searches for his origin , finds lord Vishnu and does penance to get the power of Creation and initiates the process of creation
Brahma searching on all four Directions:स्थितस्स कमलोद्भवस्तव हि नाभिपङ्केरुहेकुत: स्विदिदमम्बुधावुदितमित्यनालोकयन् ।तदीक्षणकुतूहलात् प्रतिदिशं विवृत्तानन-श्चतुर्वदनतामगाद्विकसदष्टदृष्ट्यम्बुजाम् ॥१॥sthitassa kamalOdbhavastava hi naabhipankeruhekutaH svididamambudhaavuditamityanaalOkayan |tadiikshaNa kutuuhalaat pratidishaM vivRittaananashchaturvadanataamagaadvikasadaShTadRiShTyambujaam || 1||Meaning:That Brahma born out of the lotus, sitting on the lotus from your belly,Not able to see the origin of the lotus flower he is sitting on,Being very curious, turned to look in all directions possible,Developed eight eyes similar to the fully opened lotus flowers. 9.1महार्णवविघूर्णितं कमलमेव तत्केवलंविलोक्य तदुपाश्रयं तव तनुं तु नालोकयन् ।क एष कमलोदरे महति निस्सहायो ह्यहंकुत: स्विदिदम्बुजं समजनीति चिन्तामगात् ॥२॥mahaarNavavighuurNitaM kamalameva tatkevalaMvilOkya tadupaashrayaM tava tanuM tu naalOkayan |ka eSha kamalOdare mahati nissahaayO hyahaMkutaH svididamambujaM samajaniiti chintaamagaat || 2||Meaning:He was able to see only that flower, which was waving in the great sea,But was not able to see your body, on which it was established,And started thinking “Who am I who am sitting in this broad lotus flower?,And where from did this lotus flower originate?” 9.2अमुष्य हि सरोरुह: किमपि कारणं सम्भ्वे-दिति स्म कृतनिश्चयस्स खलु नालरन्ध्राध्वना ।स्वयोगबलविद्यया समवरूढवान् प्रौढधी –स्त्वदीयमतिमोहनं न तु कलेवरं दृष्टवान् ॥३॥amuShya hi sarOruhaH kimapi kaaraNaM sambhavediti sma kR^itanishchayaH sa khalu naalarandhraadhvanaa |svayOgabalavidyayaa samavaruuDhavaan prauDhadhiistvadiiyamatimOhanaMna tu kalebaraM dRiShTavaan || 3||Meaning:Being very intelligent and curious, he knew that,The lotus flower had a source of origin,And by the power of his intelligence and penance,He got down through the hole in the stalk of the flower,But he was not able to find out your very pretty body? 9.3तत: सकलनालिकाविवरमार्गगो मार्गयन्प्रयस्य शतवत्सरं किमपि नैव संदृष्टवान् ।निवृत्य कमलोदरे सुखनिषण्ण एकाग्रधी:समाधिबलमादधे भवदनुग्रहैकाग्रही ॥४॥tataH sakalanaalikaa vivaramaargagO maargayanprayasya shatavatsaraM kimapi naiva sandRiShTavaan |nivRitya kamalOdare sukhaniShaNNa ekaagradhiiHsamaadhi balamaadadhe bhavadanugrahaikaagrahii ||4||Meaning:Then he traveled by all the holes in the flower and searched,And in spite of spending very many years in this search,He was not able to see anything and returned back to the flower,And sitting and concentrating his mind, seeking only your blessings,He entered in to a very firm Samadhi. 9.4Brahma had the vision ofthe Lord:शतेन परिवत्सरैर्दृढसमाधिबन्धोल्लसत्-प्रबोधविशदीकृत: स खलु पद्मिनीसम्भव: ।अदृष्टचरमद्भुतं तव हि रूपमन्तर्दृशाव्यचष्ट परितुष्टधीर्भुजगभोगभागाश्रयम् ॥५॥shatena parivatsaraiH dR^iDha samaadhi bandhOllasatprabOdhavishadiikR^itaH sa khalu padminii sambhavaH |adR^iShTacharamadbhutaM tava hi ruupamantardR^ishaavyachaShTa parituShTadhiiH bhujagabhOga bhaagaashrayam || 5||Meaning:That God born out of the lotus flower, being in Samadhi,For one hundred divine years, got clear wisdom,And got rid of all dirt and bias of his mind,And with mind full of divine joy,Found out your divine body which leaned,On one part of Adhi Sesha and which was reason for his wonder. 9.5Namudari Worship The divine Form which was shown to Lord Brahmaकिरीटमुकुटोल्लसत्कटकहारकेयूरयुङ्मणिस्फुरितमेखलं सुपरिवीतपीताम्बरम् ।कलायकुसुमप्रभं गलतलोल्लसत्कौस्तुभंवपुस्तदयि भावये कमलजन्मे दर्शितम् ॥६॥kiriiTa makuTOllasatkaTakahaarakeyuurayugmaNisphuritamekhalaM supariviita piitaambaram |kalaaya kusumaprabhaM galatalOllasatkaustubhaMvapustadayi bhaavaye kamalajanmane darshitam || 6||Meaning:Let me meditate on that body, which was shown to the lotus born,Which was shining with the crown and the head gear, bangles,Bead chains, armlets, with the belt studded with several gems,With the yellow silk worn by him in a pretty way,With the shine of the blue lotus as well as the Kousthubha gem. 9.6Brahma worshipping the Lordश्रुतिप्रकरदर्शितप्रचुरवैभव श्रीपतेहरे जय जय प्रभो पदमुपैषि दिष्ट्या दृशो: ।कुरुष्व धियमाशु मे भुवननिर्मितौ कर्मठा-मिति द्रुहिणवर्णितस्वगुणबंहिमा पाहि माम् ॥७॥shrutiprakaradarshita prachuravaibhava shriipatehare jaya jaya prabhO padamupaiShi diShTyaa dR^ishOH |kuruShva dhiyamaashu me bhuvananirmitau karmaThaaMiti druhiNavarNita svaguNabanhimaa paahi maam || 7||Meaning:“Victory to lord Vishnu, who is the consort of Goddess Lakshmi,And who has been clearly enunciated and described by the Vedas,Oh Lord, by my luck, you have become visible to my eyes,And please grant my mind the power to create the universe”Said Lord Brahma and let that Lord protect me. 9.7The Supreme Lord blessed Brahmaलभस्व भुवनत्रयीरचनदक्षतामक्षतांगृहाण मदनुग्रहं कुरु तपश्च भूयो विधे ।भवत्वखिलसाधनी मयि च भक्तिरत्युत्कटे-त्युदीर्य गिरमादधा मुदितचेतसं वेधसम् ॥८॥labhasva bhuvanatrayiirachanadakshataamakshataaMgRihaaNa madanugrahaM kuru tapashcha bhuuyO vidhe |bhavatvakhila saadhanii mayi cha bhaktiratyutkaTetyudiirya giramaadadhaa muditachetasaM vedhasam || 8||Meaning:Then you blessed Lord Brahma by the following words,“Oh Brahma, you would get the power for creation of the universe,And please receive my blessings for that job to go without any problems.,You should continue with your penance and also have,Devotion to me, which will help you anything that you want.”And these words made Lord Brahma happy and contended. 9.8शतं कृततपास्तत: स खलु दिव्यसंवत्सरा-नवाप्य च तपोबलं मतिबलं च पूर्वाधिकम् ।उदीक्ष्य किल कम्पितं पयसि पङ्कजं वायुनाभवद्बलविजृम्भित: पवनपाथसी पीतवान् ॥९॥shataM kRita tapaastataH sa khalu divya sanvatsaraanavaapya cha tapObalaM matibalaM cha puurvaadhikam |udiikshya kila kampitaM payasi pankajaM vaayunaabhavadbalavijRimbhitaH pavanapaathasii piitavaan || 9||Meaning:Then that Brahma did penance for hundred more divine years,And got more power and strength and seeing,That he lotus flower which was in the causal water was trembling due to the wind,Became powerful and strong by your grace and blessings,And drank all the water and inhaled all the wind. 9.9God Brahma, created the three worldsतवैव कृपया पुनस्सरसिजेन तेनैव स:प्रकल्प्य भुवनत्रयीं प्रववृते प्रजानिर्मितौ ।तथाविधकृपाभरो गुरुमरुत्पुराधीश्वरत्वमाशु परिपाहि मां गुरुदयोक्षितैरीक्षितै: ॥१०॥tavaiva kRipayaa punassarasijena tenaiva saHprakalpya bhuvanatrayiiM pravavRite prajaanirmitau |tathaa vidha kRipaabharO gurumarutpuraadhiishvaratvamaashu paripaahi maaM gurudayOkshitairiikshitaiH ||10||Meaning:Then he due to your mercy and grace only , created the three worlds,With the lotus as the base and engaged himself in creating of living beings,And Oh Lord of Guruvayur, with your merciful and mercy drenched looks,Be kind enough to protect me completely . 9.10Narayaneyam Dasakam 10 in Devanagari and English with Meaning:
Naarayaneyam Dasakam 10-Srushtivaividyam(The variety in creation)
Naarayaneyam Dasakam 10-The various creations of Lord Brahma and his attempts to populate all the three worlds.वैकुण्ठ वर्धितबलोऽथ भवत्प्रसादा-
दम्भोजयोनिरसृजत् किल जीवदेहान् ।
स्थास्नूनि भूरुहमयानि तथा तिरश्चां
जातिं मनुष्यनिवहानपि देवभेदान् ॥१॥vaikunta vardhita balO(a)tha
bhavatprasaadaadambhOjayOnirasR
ijat kila jiivadehaan |
sthaasnuuni bhuuruhamayaani tathaa tirashchaaM
jaatiirmanuShya nivahaanapi deva bhedaan ||
Meaning:
Oh Lord of Vaikunta, Brahma becoming more powerful due to your grace,
Then created plants which grow in the soil, moving beings like animals and birds,
Irrational animals, different types of men and gods and all living beings. 10.1मिथ्याग्रहास्मिमतिरागविकोपभीति-
रज्ञानवृत्तिमिति पञ्चविधां स सृष्ट्वा ।
उद्दामतामसपदार्थविधानदून –
स्तेने त्वदीयचरणस्मरणं विशुद्ध्यै ॥२॥
mithyaagrahaasmimati raaga vikOpa bhiitiraj~
naana vRittimiti pa~nchavidhaaM sa sRiShTvaa |
uddaama taamasa padaartha vidhaanaduunastene
tvadiiya charaNasmaraNaM vishuddhyai ||Meaning:
Then Brahma created five negative emotions like misunderstanding,
Egoism, attachment, anger and fear and having created them,
Became repentant on creating these with thamo guna base,
And for atoning his action, meditated on your lotus feet. 10.2तावत् ससर्ज मनसा सनकं सनन्दं
भूय: सनातनमुनिं च सनत्कुमारम् ।
ते सृष्टिकर्मणि तु तेन नियुज्यमाना-
स्त्वत्पादभक्तिरसिका जगृहुर्न वाणीम् ॥३॥
taavat sasarja manasaa sanakaM sanandaM
bhuuyaH sanaatana muniM cha sanatkumaaram |
te sRiShTi karmaNi tu tena niyujyamaanaastvatpaada
bhakti rasikaa jagRihurna vaaNiim ||
Meaning:
He then using his mind created sages called,
Sanaka, Sananda , Sanathana and Sanathkumara,
And they due to their extreme devotion on you,
In spite of being encouraged for procreation by Brahma,
Refused to obey him and traveled in the path of devotion to you. 10.3तावत् प्रकोपमुदितं प्रतिरुन्धतोऽस्य
भ्रूमध्यतोऽजनि मृडो भवदेकदेश: ।
नामानि मे कुरु पदानि च हा विरिञ्चे-
त्यादौ रुरोद किल तेन स रुद्रनामा ॥४॥taavat prakOpamuditaM pratirundhatO(a)sya
bhruumadhyatO(a)jani mRiDO bhavadekadeshaH |
naamaani me kuru padaani cha haa viri~nchetyaadau
rurOda kila tena sa rudranaamaa ||
Meaning:
When he was enraged and became extremely angry at their refusal,
Mridha , who was your reflection came out of
The middle portion of the eye brows of Brahma,
And Mridha shouted , “Hey creator , give me a names as well as Positions,”
And he was given the name of Rudra. 10.4
Rudra-He who criesएकादशाह्वयतया च विभिन्नरूपं
रुद्रं विधाय दयिता वनिताश्च दत्वा ।
तावन्त्यदत्त च पदानि भवत्प्रणुन्न:
प्राह प्रजाविरचनाय च सादरं तम् ॥५॥ekaadashaahvayatayaa cha vibhinnaruupaM
rudraM vidhaaya dayitaa vanitaashcha datvaa |
taavantyadatta cha padaani bhavatpraNunnaH
praaha prajaavirachanaaya cha saadaraM tam ||
Meaning:
According to your suggestion Brahma,
Gave eleven names and suitable forms,
And also gave each of them wives,
As well as suitable positions and told them,
“ Please procreate and multiply” 10.5रुद्राभिसृष्टभयदाकृतिरुद्रसंघ-
सम्पूर्यमाणभुवनत्रयभीतचेता: ।
मा मा प्रजा: सृज तपश्चर मङ्गलाये-
त्याचष्ट तं कमलभूर्भवदीरितात्मा ॥६॥rudraabhisRiShTa bhayadaakRiti rudrasangha
sampuuryamaaNa bhuvanatraya bhiitachetaaH |
maa maa prajaaH sRija tapashchara mangalaayetyaachaShTa
taM kamalabhuurbhavadiiritaatmaa ||
Meaning:
The multitudes of terrifying Ganas created by the Rudras,
Filled up the three worlds and Brahma and,
Brahma came in to the grip of fear and as per your suggestion,
Told Rudras, “Do not multiply any more and do penance.” 10.6तस्याथ सर्गरसिकस्य मरीचिरत्रि-
स्तत्राङिगरा: क्रतुमुनि: पुलह: पुलस्त्य: ।
अङ्गादजायत भृगुश्च वसिष्ठदक्षौ
श्रीनारदश्च भगवन् भवदंघ्रिदास: ॥७॥tasyaatha sargarasikasya mariichiratristatraangiraaH
kratumuniH pulahaH pulastyaH |
angaadajaayata bhRigushcha vasiShThadakshau
shriinaaradashcha bhagavan bhavadanghridaasaH ||
Meaning:
Then from the limbs of Brahma who was interested in creation,
Sages Mareechi, Athri, Angeeras, Krathu muni, Pulaha, Pulasthya and Brugu,
Were born and also were born Vasishta and Daksha,
And Oh God , Narada who is your great devotee was also born. 10.7धर्मादिकानभिसृजन्नथ कर्दमं च
वाणीं विधाय विधिरङ्गजसंकुलोऽभूत् ।
त्वद्बोधितैस्सनकदक्षमुखैस्तनूजै-
रुद्बोधितश्च विरराम तमो विमुञ्चन् ॥८॥dharmaadikaanabhisRijannatha kardamaM cha
vaaNiiM vidhaaya vidhirangaja sankulO(a)bhuut |
tvadbOdhitaissanakadakshamukhaistanuujairudbOdhitashcha
viraraama tamO vimu~nchan ||
Meaning:
He later created Dharmadeva and Kardhama ,
And later when he created Saraswathi,,
And he became intensely passionate,
A nd later according to your suggestion,
When his sons like Sanaka and Daksha reminded him,
He gave up this desire born out of ignorance. 10.8वेदान् पुराणनिवहानपि सर्वविद्या:
कुर्वन् निजाननगणाच्चतुराननोऽसौ ।
पुत्रेषु तेषु विनिधाय स सर्गवृद्धि-
मप्राप्नुवंस्तव पदाम्बुजमाश्रितोभूत् ॥९॥vedaan puraaNa nivahaanapi sarvavidyaaH
kurvannijaanana gaNaachchaturaananO(a)sau |
putreShu teShu vinidhaaya sa sargavRiddhim
apraapnuvamstava padaambujamaashritO(a)bhuut ||
Meaning:
Then Brahma from his four faces created the Vedas, Puranas,
And all knowledge and gave them to his sons like Mareechi,
And later when creation did not progress,
He surrendered at your lotus feet. 10.9जानन्नुपायमथ देहमजो विभज्य
स्रीपुंसभावमभजन्मनुतद्वधूभ्याम् ।
ताभ्यां च मानुषकुलानि विवर्धयंस्त्वं
गोविन्द मारुतपुरेश निरुन्धि रोगान् ॥१०॥
jaanannupaayamatha dehamajo vibhajya
striipumsa bhaavamabhajanmanutadvadhuubhyaam |
taabhyaaM cha maanuShakulaani vivardhayamstvaM
gOvinda maarutapuraadhipa rundhi rogaan ||
Meaning:
Later understanding the strategy to do further creation,
Brahma split his body into two halves and made ,
Them as Manu the male and his wife Satha roopa the female,
Oh Govinda who lives in the town of Guruvayur,
You who are multiplying the human race using them,
Please cure all my diseases and afflictions. 10.10To Read Complete Naarayaneeyam Telugu click below:
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