Remedies

Remedy


Mattapalli Mangalastakam

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Sri Lalitha Sahasranaamam

Om Iem Hrim Shreem Srematrenamah

 MP3

Asyashrilalita sahasranama stotra mahamantrasya, vashinyadi vagdevata rushayah anushtup chandaha shree lalita parameshari devata shrimadvagbhava kutetibijam madhyakuteti shaktih shaktinyasam karanyasancha kuryat mama shree lalita parameshari prasada sidhyardhe jape viniyogah

DHYANAM


Sinduraruna vigragam, trinayanam, manikyamaoli spharat
Taranayaka shekharam, smitamukhim, aapinavakshoruham
Panibhyam, alipurnaratna chashakam, raktotpalam bibhratim
Saomyam ratna ghatasdha raktacharanam dhyayetparamanbikam

Arunam karuna tarangitakshim
Dhruta pashankusha pushpa banachapam
Animadibhi ravrutam mayukhai
Rahamityeva vibhavaye, bhavanim

Dhyayetpadmasanasdham vikasita
Vadanam padmapatrayatakshim
Hemabham pitavastram karakalita
Lasadhemapadmam varangim
Sarvalankarayuktam satata mabhayadam
Bhaktanamram bhavanim
Shree vidyam shantamurtim sakala suranutam
Sarvasanpatpradatrim

Sakunkuma vilepana malikachunbi sasturikam
Samandahasi tekshenam sasharachapa pashankusham
Asheshajana mohini marunamalya bhushanbaram
Japakusuma bhasuram japavidhao smaredanbikam

Sree-mata shree maha-ragyni shreematsinha-saneshvaree
Chidagni kunda-sanbhuta deva-karya samudyata - 1
Udyadbanu saha-srabha chatur-bahu saman-vita
Raga-svarupa pashadya krodha-karanku-shojvala - 2

Mano-rupekshu kodanda pancha tanmatra sayaka
Nijaruna prabha-pura majabhramhanda mandala - 3

Chanpaka shoka punnaga saogandhika lasatkacha
Kuruvinda mani shrenee kanatkotira mandita - 4

Ashtami chandra vibhraja dalikasdhala shobhita
Mukha-chandra kalankabha mruga-nabhi visheshaka - 5

Vadanas-mara mangalya gruhatorana chillika
Vaktra-lakshmi pari-vaha chalan-minabha lochana - 6

Nava-chanpaka pushpabha nasa-danda virajita
Tarakanti tiraskari nasa-bharana bhasura - 7

Kadanba manjari klupta karna-pura mano-hara
Tatanka yugali-bhuta tapa-nodupa mandala - 8

Padma-raga shila-darsha pari-bhavi kapolabhuh
Nava-vidruma binbashree nyakkari radanachada - 9

Shudha vidyankurakara dvijapankti dvayojvala
Karpura-vitikamoda samakarsha digantara - 10

Nijasanlapa madhurya vinirbhastitakachapi
Mandasmita prabhapura majatkamesha manasa - 11

Anakalita sadrusya chubuka shree virajita
Kamesha bada mangalya sutra-shobhita kandhara - 12

Kanakangada keyura kamaniya bhujanvita
Ratnagrai-veya chintakalola mukta phalanvita - 13

Kameshvara prema-ratna mani prati-panastani
Nabhyalavala romali lata phala kuchadvaei - 14

Lakshya romalata bharata samunneya madhyama
Stana-bhara dalanmadhya patta-bandha-valitraya - 15

Arunaruna kaostunbha vastra bhasvatkatitati
Ratna kinkinikaramya rashanadama bhushita - 16

Kamesha-gynata saobhagya marda-voru dvayanvita
Manikya makuta kara janudvaya virajita - 17

Endra-gopa parikshipta smaratunabha janghika
Guda-gulpha kurma prushtajaeishnu prapadanvita - 18

Nakhadidhiti sanchanna samajana tamoguna
Padadvaya prabhajala parakruta saroruha - 19

Shinjanamani mangira mandita shrepadanbuja
Marali mandagamana maha-lavanya shevadhih - 20

Sarvaruna navadyangi sarvabharana bhushita
Shiva-kameshvarankasdha shiva svadhinavallabha - 21

Sumeru shrunga-madhyasdha shreemannagara naeika
Chintamani gruhantahsdha pancha bramga sanasdhita - 22

Mahapadmatavi sansdha kadanba vanavasinee
Sudha sagara madhyasdha kamakshi kamadaeinee - 23

Devarshigana sanghata stuyamanatma-vaibhava
Bhandasura vadhodyukta-shakti-sena samanvita - 24

Sanpatkari samaruda sindhura vrajasevita
Asvarudadhishtitasva koti bhiravruta - 25

Chakra-raja radharudha sarva-yudha parishkruta
Geya-chakra radha-ruda mantrini parisevita - 26

Kiri-chakra radha-rudha dandanadha puraskruta
Jvalamalinikakshipta mahni prakara madhyaga - 27

Bhandasainya vadhodyukta shakti vikrama harshita
Nitya parakra matopa nireekshana samutsaka - 28

Bhanda-putra vadhodyukta balavikrama nandita
Mantrinyanba virachita vishangavadhatoshita - 29

Vishukra pranaharana varahi viryanandita
Kameshvara mukhaloka kalpita shreganeshvara - 30

Maha-ganesha nirbhinna vighnayantra praharshita
Bhanda-surendra nirmukta shastra pratyastra varshini - 31

Karanguli nakhotpanna narayana dashakrutih
Mahapashupatastragni nirdagdha surasainika - 32

Kameshvarastra nirdagda sabhandasura shunyaka
Bramhependra mahendradi devasansdhutavaibhava - 33

Haranetragni sandagdakama sanjivanaoshadhih
Shreemadvagbhavakutaika svarupa mukhapankaja - 34

Kantadhah-kati paryanta madhyakuta svarupinee
Shakti-kutaikatapanna katyadhobhaga dharinee - 35

Mulamantratmika mulakutatraya kalebara
Kulamrutaikarasika kulasanketapaline - 36

Kulangana lulantasdha kaolinee kulayogini
Akula samayantasdha samayachara tatpara - 37

Muladharaika nilaya bramhagrandhi vibhedini
Manipurantarudita vishnugrandhi vibhedine - 38

Aagyna-chakrantaralasdha rudra-grandhi vibhedini
Sahasraranbujaruda sudhasarabhivarshinee - 39

Tatillata samaruchi shatchakropari sansdhita
Mahashakti-kundalini bisatantu taniyasi - 40

Bhavani bhavanagamya bhavaranya kutarika
Bhadrapriya bhadra-murti rbhakta-saobhagyadaeini - 41

Bhakta-praya bhakta-gamya bhakti-vashya bhaya-paha
Shanbhavi sharadaradhya sharvani sharmadaeini - 42

Shankari shrikari sadhvi sarachandra nibhanana
Shatodari shantimati niradhara niranjana - 43

Nirpepa nirmala nitya nirakara nirakula
Nirguna nishkala shanta nishkama nirupaplava - 44

Nityamukta nirvikara nisprapancha nirashraya
Nitya-shudha nitya-budha niravadya nirantara - 45

Nishkarana nishkalanka nirupadhirnirishvara
Niraga ragamadhani nirmada madanashini - 46

Nishchinta nirahankara nirmoha mohanashinee
Nirmama mamatahantri nishpapa papanashini - 47

Nishkrodha krodhashamani nirlobha lobhanashini
Nisandhaya sanshayaghni nirbhava bhavanashini - 48

Nirvikalpanirabadha nirbheda bhedanashini
Nirnasha mrutyumadhani nishkriya nishparigraha - 49

Nistula nilachikura nirapaya niratyaya
Durlabha durgama durga dukha-hantri sukhaprada - 50

Dushta-dura duracharashamani doshavarjita
Sarvagyna sandrakaruna samanadhika varjita - 51

Sarva-shaktimaei sarvamangala sadgatiprada
Sarveshvari sarvamaei sarvamantrasvarupini - 52

Sarva-yantratmika sarvatantrarupa manonmani
Mahishvari mahadivi mahalakshmi rmrudapriya - 53

Maharupa mahapujya mahapataka nashini
Mahamaya magasatva mahashaktirmaharatih - 54

Mahabhoga mahaishvarya mahavirya mahabala
Maha-bhudirmahasirdhirmahayogeshvareshvari - 55

Mahatantra mahamantra mahayantra mahasana
Mahayaga kramaradya mahabhairava pujita - 56

Maheshvara mahakalpa mahatandava sakshini
Mahakamesha mahishi mahatripurasundari - 57

Chatushashtyupacharadya chatushashti kalamaei
Mahachatushashtikoti yogini ganasevita - 58

Manuvidya chandra vidya chandramandala madhyaga
Charu rupacharuhasa charuchandra kaladhara - 59

Charachara jagannadha chakraraja niketana
Parvati padmanayana padmarga samaprabha - 60

Panchapretasanasina panchabramha svarupini
Chinmaei paramananda vigynanaghanarupini - 61

Dhyanadhyatru dhyeyarupa dharmadharma vivarjita
Vishvarupa jagarini svapanti taijasatmika - 62

Supta pragynatmika turya sarvavasdhavivarjita
Prushtikartri bramharupa goptri govindarupini - 63

Sanharini rudrarupa tirodhanakarishvari
Sadashivanugrahada panchakrutya parayana - 64

Bhanumandala madhyasdha bhairavi bhagamalini
Padmasana bhagavati padmanabha sahedari - 65

Unmesha nimishotpanna vipanna bhuvanavalih
Sahasrashirshavadana sahasrakshi sahasrapat - 66

Aabramhakitajanani varvashrama vidhaeini
Nijagyna rupanigama punyapunya phalaprada - 67

Shruti simanta sirurikruta padabja dhulika
Sakalagama sandoha shukti sanputa maoktika - 68

Purushardhaprada purna bhogini bhuvaneshvari
Anbika nadi nidhana paribramhendra sevita - 69

Narayani nadarupa namarupa vivarjita
Hrinkari hrimati hrudya heyopadeyavarjita - 70

Rajarajarchita ragyni ramya rajivalochana
Ranjani ramani rasya ranarkinkini mekhala - 71

Rama rakenduvadana ratirupa ratipriya
Rakshakari rakshasaghni rama ramanalanpata - 72

Kamya kamakalarupa kadanba kusumapriya
Kalyani jagatikanda karunarasasagara - 73

Kalavati kalalapa kanta kadanbari priya
Varada vamanayana varunimadavihvala - 74

Vishvadhika vidavidya vindhyachala nivasini
Vidhatri vidajanani vishnu maya vilasini - 75

Kshetra-svarupa kshetreshi kshetrakshetragynapalini
Kshaya-vrudhi vinirmukta kshetrapala smarchita 76

Vijaya vimala vandya mandaru janavatsala
Vagvadini vamakeshi vahni mandala vasini - 77

Bhaktimatkalpalatika pashupasha vimochani
Sanhruta sheshapashanda sadachara pravartika - 78

Tapatrayagni santapta samahladana chandrika
Tatuni tapasaradhya tanumadhya tamo-paha - 79

Chiti statpadalakshyardha chidekarasa rupini
Svatyanandalavibhuta bramhadyananda santatih - 80

Parapratyakchitirupa pashyanti paradevata
Madhyama vaikharirupa bhaktamanasa hansika - 81

Kameshari prananadi krutagyna kamapujita
Shrungararasa sanpurna jaya jalandharasdhita - 82

Odyana pita nilaya nindu mandala vasini
Rahoyaga kramaradhya rahastarpana tarpata - 83

Sadyah prasadini vishvasakshini sakshivarjita
Shadanga devata yukta shadgunya paripurita - 84

Nityaklinna nirupama nirvana sukhadaeini
Nitya shodashika rupa shree kantardha sharirini - 85

Prabhavati prabha rupa prasidha parameshari
Mulaprakruti ravyakta vyaktavyakta svarupini - 86

Vyapini vividhakara vidya vidya svarupini
Mahakameshanayana kumudahlada kaomudi - 87

Bhaktahardhatamobheda bhanumadbanu santatih
Shivaduti shivaradhya shivamurtishivankari - 88

Shivapriya shivapara shishteshta shishta-pujita
Aprameya svaprakasha manovachamagochara - 89

Chichakti shchetanarupa jadashakti jadatmika
Gayatri vyahruti sandhya dvijabrunda nishemita - 90

Tatvasana tatvamaei panchakoshantarah sdhita
Nisima mahima nitya-yaovana madashalini - 91

Madagharnita raktakshi madapatala gandabhuh
Chandana drava digdhangi chanpeya kusumapriya - 92

Kushala komalakara kurukulla kuleshvari
Kulakundalaya kaolamarga tatpara sevita - 93

Sumara gananadhanba tushtih pushtirmati dhrutih
Shanti spastimati mantirnandini vignanashini - 94

Tejovati trinayana lolakshi kamarupini
Malini hansini mata malayachala vasini - 95

Sumukhi nalini subhru shobhana suranaeika
Karikanti kantimati kshobhini sukshmarupini - 96

Vajreshvari vamadevi vayovasdha vivarjita
Sideshvari sidhavidya sidhamata yashasvini - 97

Vishudichakra nilaya raktavarna trilochana
Khatvangadi praharana vadanaika samanvita - 98

Payasanna priya tvaksdha pashuloka bhayankari
Amrutadi mahashakti sanvruta dakinishvari - 99

Anahatabjanilaya shyamabha vadanadvaya
Danshtrojvalakshamaladi dhara rudhira sansdhita - 100

Kalaratryadishaktyao-ghavruta snigdhao-dana priya
Mahavirendra varada rakinyanba svarupini - 101

Manipurabja nilaya vadanatraya sanyuta
Vajradikayudhopeta dayaryadibhiravruta - 102

Rakta-varna mansanishta gudanna pritamanasa
Samsta bhakta sukhada lakinyanba svarupini - 103

Svadhishtananbujagata chaturvaktra manohara
Shuladyayudha sanpanna pitavarna tigarvita - 104

Medhonishta maduprita bandinyadi samanvita
Dadyannasakta hrudaya kakini rupadharini - 105

Muladharanbujarudha panchavaktrasdhi sanpdhita
Ankushadi praharana varadadi nishevita - 106

Mudgaodanasaktachitta sakinyanba svarupini
Aagynachakrabja nilaya shuklavarna shadanana - 107

Majasansdha hansavati mukhyashakti samanvita
Haridranai karasika hakinirupa dharini - 108

Sahasradala padmasdha sarvavarnopashobhita
Sarvayudhadharashukla sansdhita sarvatomukhi - 109

Sarvaodana pritachitta yakinyanba svarupini
Svahasvadha mati rmedha shrutih smrutiranuttama - 110

Punyakirtih punyalabhya punyashravana kirtana
Pulomajarchita bandhamochani bandhuralaka - 111

Vimarsharupini vidya viyadadi jagatprasuh
Sarvavyadhi prashamani sarvamrutyu nivarini - 112

Agraganya chintyarupa kalikalmashanashini
Katyayani kalahantri kamalaksha nishevita - 113

Tanbulapuritamukhi dadimikusumaprabha
Mrugashi mohini mudhya mrudani mitrarupini - 114

Nityatrupta bhaktanidhi rniyantri nikhileshvari
Maityradi vasanalabhya mahapralayasakshini - 115

Parashaktih paranishta pragynana ghanarupini
Madhvipanalasa matta matrukavarna rupini - 116

Mahakailasa nilaya mrunala mrududorlata
Mahaniya dayamurti rmahasamrajyashalini - 117

Aatmavidya mahavidya shreevidya kamasevita
Shree shodashaksharividya trikuta kamakotika - 118

Katakshakinkaribhuta kamala kotisevita
Shirasdhita chandranibha phalasdhendra dhanuh prabha - 119

Hrudayasdha ravi prakhya trikonantara dipika
Dakshayani daityahantri dakshayagyna vinashini - 120

Darandolita dirghakshi darahasojvalanmukhi
Gurumurtirgunanidhi rgamata guhajanmabhuh - 121

Deveshi dandanitisdha daharakasha rupini
Pratipanmukhyarakanta tidhimandala pujita - 122

Kalatmika kalanadha kavyalapa vinodini
Sachamara ramavani savyadakshini sevita - 123

Aadishakti rameyatma parama pavanakrutih
Anekakoti bramhanda janani divyavigraha - 124

Klinkari kevala guhyakaivalya padadaeini
Tripura trijagadvandya trimurti stridasheshvari - 125

Tryakshari divyagandhadya sindura tilakanchita
Uma shailendra tanaya gaori gandharava sevita -126

Vidhvagarbha svarnagarbha varada vagadhishvari
Dhyanagamyaparichedya gynanada gynanavigraha - 127

Sarvavedanta sanvedya satyananda svarupini
Lopamudrarchita lilaklupta bramhanda mandala - 128

Adrushyadrushyarahita vigynatri vedyavarjita
Yogini yogada yogya yoganandayugandhara - 129

Echashakti gynashakti kriyashakti svarupini
Sarvadhara supratishta sadasadrupadharini - 130

Ashtamurtirajajaitri lokayatra vidhaeini
Ekakini bhumarupa nirvaita dvaitavarjita - 131

Annada vasudha vrudha bramhatmaikya svarupini
Bruhati bramhani bhramhi bramhananda balipriya - 132

Bhasharupa bruhatsena bhavabhava vivarjita
Sukharadhya shubhakari shobhana sulabhagatih - 133

Rajarajishvari rajyadaeini rajyavallabha
Raja tkrupa rajapita niveshitanija shrita - 134

Rajyalakshmih koshanadha chaturanga baleshvari
Samrajyadaeini satyasandha sagaramekhala - 135

Dikshita daityashamani sarvaloka vashankari
Sarvardhadatri savitri sachidananda rupini - 136

Deshakala parichinna sarvaga sarvamohini
Sarsvati shastramaei guhanba guhyarupini - 137

Sarvopadhivinirmukta sadashiva pativrata
Sanpradayeshvari sadhvi gurumandala rupini - 138

Kulottirna bhagaradhya maya madhumatimahi
Gananba guhyakaradhya komalangi gurupriya - 139

Svatantra sarvatantreshi dakshanamurtirupini
Sanakadi samaradhya shivagynana pradaeini - 140

Chitkala nandakalika premarupa prinankari
Namaparayana prita nandivida nateshvari - 141

Midhya jagadadhishtana muktida muktirupini
Lasyapriya layakari sajja ranbhadi vandita - 142

Bhavadava sudhavrusthih paparanya davanala
Daorbhagya tula vatula jaradhvanta raviprabha - 143

Bhagyabhi chandrika bhakta chittakeki ghanaghna
Rogaparvatadanbholi rmrutyudaru kutarika - 144

Mahishvari mahakali mahagrasa hamashani
Aparna chanidika chandamundasura nishudini - 145

Ksharakshatmika sarvalikeshi vishadharini
Trivargadatri subhaga tryanbaka trigunatmika - 146

Svargapavargada shudha japapushpa nibhakrutih
Ojovati dyutidhara yagynarupa priyavrata - 147

Duraradhya duradhatsha patali kusumapriya
Hamati merunilaya mandara kusumapriya - 148

Viraradhya viradrupa viraja vishatomukhi
Pratyagrupa parakasha pranada pranarupini - 149

Martanda bairavaradhya mantrini nyastarajyadhuh
Tripureshi jayatsena nistraigunya parapara - 150

Satyagynananandarupa samarsya parayana
Kapardini kalamala kamadhukamarupini - 151

Kalanidhih kavyakala rasagyna rasashevadhih
Pushtapuratana pujya pushkara pushkarekshana - 152

Paranjyotih parandhamah paramanuh paratpara
Pashahasta pashahantri paramantra vibhedini - 153

Murta murta nityatrupta munimanasa hansika
Satyavrata satyarupa sarvantaryamini sati - 154

Bramhani bramhajanani bahurupa budharchita
Prasavitri prachandagyna pratishta prakatakruti - 155

Praneshvari pranadatri panchashatpritarupini
Vishrunkhala viviktasdha viramata viyatprasuh - 156

Mukunda muktinilaya mulavigraharupini
Bhavagyna bhavarogaghni bhavachakra pravartini - 157

Chandasara shastrasara mantrasara talodari
Udarakirti rudhamavaibhava varnarupini - 158

Janmamrutyu jaratapta janavishranti daeini
Sarvopanishadudghushta shantyatita kalatmika - 159

Ganbhira gaganantahsdha garvita ganalolupa
Kalpanarahita kashtakanta kantardha vigraha - 160

Kartakarananirmukta kamakeli tarangita
Kanatkanakatatanka lilavigrahadharini - 161

Ajakshaya vinirmukta mugdha kshipraprasadini
Antarmukha samaradhya bahirmukha sudurlabha - 162

Traei trivarganilaya trisdha tripuramalini
Niramaya niralanba svatmarama sudhasrutih - 163

Sansara pankanirmagna samudharana sandita
Yagyna priya yagynakartri yajamana svarupini - 164

Dharmadhara dhanadhyaksha dhanadhanya vivardhini
Viprapriya viprarupa vishvabhramanakarini - 165

Vishvagrasa vidrumabha vaishnavi vishnuruini
Ayoniryoninilaya kulasdha kularupini - 166

Viragoshtipriya vira naishkarmya nadarupini
Vigynanakalana kalyavidagdha vhaindavasana - 167

Tatvadhika tatvamaei tatvamardha svarupini
Samagana priya saomya sadashiva kutunbini - 168

Savyapasavyamargasdha sarva padvi nivarini
Svasdha svabhavamadhura dhira dhirasamarchita - 169

Chaitanyardhya samaradhya chaitanya kusumapriya
Sadodita sadatushta tarunadityapatala - 170

Dakshina dakshinaradhya darasmera mukhanbuja
Kaolini kevala narghya kaivalyapadadaeini - 171

Stotrapriya stutimati shruti sanstuta vaibhava
Manasvini manavati maheshi mangalakrutih - 172

Vishvamata jagadhatri vishalakshi viragini
Pragalbha paramodara paramoda manomaei - 173

Vyomakeshi vimanasdha vajrini vamakeshvari
Panchayagyna priya panchapreta manchadhishaeini - 174

Panchami panchabhuteshi panchasankhyopacharini
Shashvati shashvataishvarya sarmada shanbhumohini - 175

Dharadharsuta dhanya dharmini dharmavardini
Lokatita gunatita sarvatita shamatmika - 176

Bandhuka kusuma prakhya balalila vinodini
Sumangali sukhakari suveshadya suvasini - 177

Suvasinyarchana prita shobhana shudhamanasa
Bindutarpana santushta purvaja tripuranbika - 178

Dashamudra samaradhya tripura shrivanshankari
Gynanamudra gynanagamya gynanagyneya svarupini - 179

Yonimudra trikhandeshi trigunanba trikonaga
Anaghadbhuta charitra vanchitardha pradaeini - 180

Abhyasatishayagynata shadadhvatita rupini
Avyajakarunamurti ragynanadhvanta dipika - 181

Aabalagopavidita sarvanullanghyashasana
Shrichakrarajanilaya shrimatripurasundari - 182

Shri shiva shivashaktyaikya rupini lalitanbika
Yvam shri lalita devya namnam sahasrakam jaguh - 183

Kanaka Dhara Sloka

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Adhithya Hirudhaya

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Sudharshanastakam

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Sri Vishnu Sahasranaamam

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(Meanings: based upon the commentary of Shankaracharya)

Vishnu Sahasranama means the “Thousand Names of Vishnu.” This narrative is based upon the commentary of Shankaracharya. Acharya sankara reached the feet of his Guru, Sri Govindapaachaarya, and on the bank of Narmada, the Nambootiri-boy from kaaladi got initiated into the secrets of the Mahaavaakyas. At the end of his short but intense study, sankara, the inspired missionary, wanting to fulfill his glorious work, craved from the blessings of his teacher. Govindapa Acharya tested sankara by ordering him to write an exhaustive commentary (Bhaashya) upon the Vishnu Sahasranaama. He accomplished his great task and the very first work of the Upanishadic commentator, sankara, the greatst Hindu missionary of the 7 th century, thus came to see the light of the day.

Govindaacharya, satisfied with the proficiency of the student blessed him and set him on the road of service and action. Earning the grace of the teacher and the blessings of the Lord Vishnu, Sri sankara inaugurated an incomparable revival movement of the decadent culture of the 7th century Hinduism. We shall here follow closely Sankara’s commentary and also draw our material from the Puranic literature that has an endless store of appeal to the hearts of all devotees.

The Vishnu Sahasranaama was composed by Sri Veda Vyaasa, the author of the Puraanas, and we meet this great chant in his classical work, the Mahaabaarata, Prince Yudhisthira, the eldest of the pandavas, at the end of the war approached Bheeshma Pitaamaha, when the mighty grandsire of the Kuru family was lying on the bed of arrows, unconquered and in conquerable, awaiting the scared hour of his departure to the feet of the lord. Yudhishthira, the righteous, asked six questions, Bheeshma, the constant devotee of Krishna, the gigantic Man of Action, calmly answered them all. This is how we find the “Thousand Names of Lord Vishnu” introduced in the immortal classic of the Hindus, the Mahaabaarata.

For the eradication of all obstructions, I meditate ("dhyayeth") on Vishnu, who is wearing ("dharam") a white ("shukla") cloth ("ambara"), who is of the color ("varnam") of the moon ("sashi"), who has four ("chatur") arms ("bhujam"), and who has a placid expression ("prasanna") on His face ("vadanam")

Shree Vaisham pãyana uvachaShruthvã dharmãna séshéna pãvananicha sarvashaha  
Yudhishtara shanthanavam punarévãbya bashatha

Vaisampayana, the narrator to Dhritrastra says: Yudhishthira, as a righteous man ("dharamana") of spiritual inclination, with the mortal integrity ("paavanaani") of a careful mortal, asks ("bhaashatha") Bhishma ("shaantanavam") quite an interesting set of questions which are typical queries which the heart of seekers will always ask

Yudhishtira uvacha

Kimékam daivatham loke kim vápyekam parãyanam

Sthuvantha kam kamarchanda prapnuyur mãnavã shubam

Who ("kim") is the greatest ("ekam") Lord ("daivatam") in the world ("loke")?

Who is the one ("ekam") refuge ("paraayanam") for all?

By glorifying ("sthuvantah") whom ("kam") can man ("manavah") reach the Auspiciousness ("shubam") (peace and prosperity)?

By worshipping ("archantah") whom can a man reach 
                  
 auspiciousness (peace and prosperity)?

Ko dharma sarva dharmãnam bhavatha paramo mathaha
Kim japan muchyathé janthur janma samsãra bandhanãth

What ("ko") is, in thy opinion, the Greatest Dharma?

By ("kim") doing japa of what can “creatures” (jantu) go beyond ("mutchyate") the bonds ("bandhanaath") of samsara?

Shree Bheeshmã Uvacha

Jagath prabhum deva devam antham purushothamam

Sthuvan nãma sahasréna purusha saththo thithaha

The supreme ("uttamam") Purusha, who is ever up and working for the welfare of all, the Lord ("prabhum") of the world ("jagat") the endless ("anantam") – Sri Maha Vishnu.

Thameva chãr chayanth nithyam bhakthya purusha mavyayam

Dhayãyan sthuvan namasyamsha yajamãnas thamevacha    10

By meditating upon ("sthuvan naama"), by ("cha") worshipping ("archayan") and by prostrating at the same Purusha, man can reach true Auspiciousness.

Anãdhinidhanam vishnum sarva lokamahesvaram

Lokãdhyaksham sthuvan nithyam sarva dhukkã thigo bhavéth

The greatest Dharma is the one Vishnu, who has neither a beginning (Aadi) nor an end (Nidhanam), the supreme Lord ("maheshwaram") of the world. All creatures can go beyond the bonds of samsar, “and he goes beyond all sorrows” who daily ("nityam") chants ("stuvan") the sahasranaamas and within glorifies “the knower of the world” (Lokaadhyaksha).

Brahmanyam sarva dharmangyam lokãnãm keerthivardhanam

Lokanãtham mahath bhootham sarva bhootha bhavothbhavam

Esha mé sarvadharmãnãm dharmodhi kathamo mathaha

Yath bhakthyã pundari kãksham sthavai rar-chén nara ssatha

Paramam yo mahath teja paramam yo mahath thapaha

Paramam yo mahath brahma paramam ya parãyanam

He who is the great ("mahat") effulgence ("tejah"); He who is the Great controller ("tapah"); He who is the Supreme All-Pervading Truth; ("brahma") he who is the Highest (Param) Goal (Ayanam)-the Lord Vishnu.

Pavithrãm pavithram yo mangalãnãncha  mangalam

Daivatham dévathãnãncha bhoothãnãm yovyaya pithã    15

He who is ("yo") the very sanctity ("pavitram") that sanctifies all sacred things ("pavitraanaam"); he who is most auspicious ("mangalam"); he who is the god ("devataa") of gods ("daivatam"); he who is the eternal ("avyayah") father ("pitaa") of all creatures ("bhootaanaam") is the one god – VISHNU.

Yatha sarvãni bhoothãni bhavanthyãdhi yugãgamé

Thasya loka pradhãnasya jagan-nãdhasya bhoopathé  
Vishnor nama sahasrm mé srunu pãpa bhayãpaham

Yãni nãmãni gounãni vikyãthãni mahãthmanaha  
Rushibhi parigeerthãni thãni vakshãyãmi bhoothayé

Rushirnãmnãm sahasrasya védhavyãso mahãmunihi  
Chchando-nushtup thadha dhévo bhaghavãn dhévagee-suthaha

Amruthãm soothbhavo bheejam shakthir dhévaki nandhanaha  
Thrisãmã hrudhayam thasya shãnthyarthé viniyujyathe    20

Vishnum jishnum mahãvishnum prabhavishum mahéswaram  
Anaika roopa dhaithyãntham namãmi purushoth-thamam

 

--Meanings of the Dialogue------------------------------------------------

Yudhistirau Uvaachaa:

(Question 1.)  Kim ekam daivatam loke?

Who ("kim") is the greatest ("ekam") Lord ("daivatam") in the world ("loke")?

 

(Answer 1.)

Pavitraanaam pavitram yo
 
                  Mangalaanaam cha mangalam

Daivatam devataanam cha
                   
Bhootaanam yo avyayah pitaa.

 

He who is ("yo") the very sanctity ("pavitram") that sanctifies all sacred things ("pavitraanaam"); he who is most auspicious ("mangalam"); he who is the god ("devataa") of gods ("daivatam"); he who is the eternal ("avyayah") father ("pitaa") of all creatures ("bhootaanaam") is the one god – VISHNU.

 

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(Question 2. )  Kim vaapyekam paraayanam?


                    Who is the one ("ekam") refuge ("paraayanam") for all?

(Answer 2.)

Paramam yo mahat-tejah Paramam yo mahat-tapah
Paramam yo mahat-brahma Paramam yah paraayanam
.

 

He who is the great ("mahat") effulgence ("tejah"); He who is the Great controller ("tapah"); He who is the Supreme All-Pervading Truth; ("brahma") he who is the Highest (Param) Goal (Ayanam)-the Lord Vishnu.

 

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(Question 3.)   Stuvantam kam praapnuyuh (
                   
Maanavah subham)?


By glorifying ("sthuvantah") whom ("kam") can man ("manavah") reach the Auspiciousness ("shubam") (peace and prosperity)?

 

 

Answer 3.     

Jagat-prabhum deva-devam
                   
Anantam purushottamam
Stuvan naama-sahasrena
                   
 Purushah satatotthitah.

 

The supreme ("uttamam") Purusha, who is ever up and dong for the welfare of all, the Lord ("prabhum") of the world ("jagat") the endless ("anantam") – Sri Maha Vishnu.

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Question 4. (Kam archantah) praapnuyuh  Maanavaah subham?


                   By worshipping ("archantah") whom can a man reach 
                  
 auspiciousness (peace and prosperity)?

 

Answer 4.   Tameva cha archayan nityam
                  
Bhaktyaa purusham avyayam

Stuvan naama-sahasrena
                  
Purushah satatthitah
.

By meditating upon ("sthuvan naama"), by ("cha") worshipping ("archayan") and by prostrating at the same Purusha, man can reach true Auspiciousness.

 

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Question 5.  Ko dharmah sarva-dharmaanaam
                  
Bhavatah paramo matah?

 

 What ("ko") is, in thy opinion, the Greatest Dharma?

 

Question 6.  Kim japan muchyate jantuh
                  
Janma-samsaara-bandhaaat?


By ("kim") doing japa of what can “creatures” (jantu) go beyond ("mutchyate") the bonds ("bandhanaath") of samsara?

 

 

 

Answers 5&6.

Anaadi-nidhanam vishnum
                  
Sarvaloka-maheshvaram

Lokaadhyaksham stuvan nityam
                  
Sarva-duhkha-atigo bhavet.

 

Both questions are answered here: - the greatest Dharma is the one Vishnu, who has neither a beginning (Aadi) nor an end (Nidhanam), the supreme Lord ("maheshwaram") of the world. All creatures can go beyond the bonds of samsar, “and he goes beyond all sorrows” who daily ("nityam") chants ("stuvan") the sahasranaamas and within glorifies “the knower of the world” (Lokaadhyaksha).

 

The supreme is described as that from which the whole world of names and forms had risen in the beginning of the creation, that in which the world continues to exit, that into which alone the world can merge back during the ‘Dissolution’ (Pralaya); this supreme is VISHNU.

 

After thus answering all questions, “His thousand Name”, said Bheeshma, “I shall now advise you. Please listen to them with all attention”. This is how the Sacred Hymn, called as “The thousand names of Lord Vishnu”, is introduced in the Mahaabhaarata.

 

---END: Meanings of the Dialogue------------------------------------------------

 

Extra Comments: The Supreme cannot be defined and since He is the very substratum of all qualities, He cannot be denominated by any name, or indicated by any term, or defined in any language, or ever expressed, even vaguely, in any literary form. He is beyond both the “Known” and the “Unknown”. He is the very illumining Principle of Consciousness that illuminates all experiences.

 

And yet He has many manifestations and, therefore, He can have infinite names in terms of His manifestations. Definitions should directly describe the thing defined, and here we have a thousand indirect definitions with which the Real, the Infinite is being indicated in terms of the unreal and the finite. These “Thousand names of the Lord” have been coined and given out by the Rishis. They were collected and strung together into a joyous Hymn to Vishnu, a garland of devotion and reverence, by the poet-seer Vyaasa.

 

Since each of them is thus an indicative definition of the unknown in terms of the known, each term here is believed to rocket-us up into the realms of the divine experience, only when we have lifted our minds towards it through contemplation. Thus the Vishnu Sahasranaama is employed not only by the devotees, in the sweet attitude of ‘sporting with the Lord’, but these are also employed by the contemplative students of philosophy, as gliders to roam in the realms of inspired Higher Consciousness.

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More commentary: In the Kali-Santarana Upanishad, which is one of the minor Upanishads, we find the great devotee Naarada approaching Brahmaaji to enquire what is the way out for man to evolve in these hard days of extrovertedness, which is quite natural and unavoidable in the Iron-age (Kaliyuga).”Repetition of the names of Naaraayana is sufficient enough”, was the reply given.

 

It is to be carefully noted here that in the sixth question the enquiry was how can ‘creatures’ realise the Highest. Jantu means ‘that which is born’ (Janana-dharman). So all living creatures are fit for this easy path. ‘Creatures’ could even include the animal kingdom as it is described in the Puraanas in their own poetic language. In the Trikutaachala lake, the elephant that was caught by the crocodile is described as having been saved by the Lord (Gajendra Moksha). The story of Jadabharata is yet another example.

Sankara in his commentary describes here Japa as comprehensive of all the three types. (A) That which can be heard by others; (B) That which is heard by ourselves; (C) That which is mental.

Vishnu Sahasranaama can be employed in performing Japa of all these three kinds.

 

In the following “Thousand Names”, we meet with, though rarely, some repetitions. Exactly 90 names have been repeated in this Great Hymn; and of them, 74 are repeated twice, 14 are repeated thrice, and again 2 of them are found to have been repeated four times. Sometimes, the terms are repeated as such Vishnu- Vishnu, Siva-Siva etc. and sometimes different words with the same meaning are also employed (Sreepati- Maadhava; Pushkaraaksha- Kamalaaksha). These need not be considered as a defect, since this Hymn is a chant of His Glory .In a chant of glory (stuti) repetitions are acceptable-it is but a style of the emotional heart to repeat its declarations of love.

 

There are exactly 1,031 single “Names” of the Lord in the 1000-Name-Chant (Sahasranaama). The extra 31 Names are to be considered each as an adjective qualifying (Viseshana) the immediately following noun. When one makes Archanaa to the Lord the correct dative case is to be used. There are 20 double-names in the first 500 Names and 11 double-names in the second half of the chant. There is one indeclinable (Avyaya) word used, and it (896th) should be used in the dative for Archanaa as Sanaat Namah; so too the 929th Name in the chant, being a plural noun, should be used in Archanaa as Sadbhyo Namah.

 

It will also be found, as we study the significances of these Divine names, that Vyaasa has employed sometimes masculine gender, on other occasions feminine gender and some other times even neuter gender. Wherever it is masculine. , it denotes Vishnu, the Lord of Lakshmi. and when it is feminine it is indicative of His Might. Glory or power (devataa) that is manifest everywhere, and when the term is in neuter gender, it means Pure Brahman, the infinite Reality.

 

This Archanaa is generally performed by devotees daily; if this is not convenient they perform this worship at least on their own birth-days, on eclipse days and on the day on which the Sun moves from one zodiac to another (the Samkraanti-day). This performance has been prescribed by the Sastra for warding off troubles arising from the position of planets, anger of the rulers, incurable diseases and ruthless enemies. The highest effect is for purifying the mind and thus gaining more and more inner-poise for the Saadhaka in meditation.

 

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INSTALLATION OF THE LORD

 

All ritualisms start in Hinduism with a beautiful function-the installation of the Lord in the devotee’s own physical form. This is technically called as Anga-Nyaasa and Kara-Nyaasa. The “Installation in the Limbs”, and the “Installation in the Palm”. This is a method by which the seeker with wilful thoughts and deliberate physical signs sanctifies himself to be a Divine Temple and installs various sacred deities in himself.

 

This helps the student to realise that though he is worshipping the Lord as a Goal (or an Ideal) other than himself (bheda or anya), in fact, he is to seek his identity with no traces of differentiation (Abheda or Ananya), between himself and the Lord. The final realization is a perfect identity indicated in the Mahaavaakya. “I am Brahman”. (Aham Brahmaasmi).

 

Neither in the Northern texts nor in the original Mahaabhaarata do we find this ‘subjective installation ceremony’ (Anga-Nyaasa) prescribed. However, pundits of ritualism in the South employ the Anga-Nyaasa; and it being such a beautiful act, so very helpful to the seekers, we give here below the most popular one practised widely in the South.

 

This “Installation Ceremony” declares to the devotees that the enchanting form of Vishnu is to be ultimately realised as One Infinite Reality without names or forms-in which the recognition of even the distinction of the meditator-meditated- meditation is to cease. Beside this deep significance, even though it be only for the time being, the student is also given a sense of purity and sanctity in himself. Just as a devotee feels highly inspired in the divine atmosphere of a sacred temple, so too, after the Anga-Nyaasa, however shattered we might have been, before we entered the Pooja-room, we can artificially work ourselves up into a divine mood of peace and purity.

 

The body itself is rendered as the temple of the Lord, wherein the various limbs become the altars upon which, with a heart of love and faith, the devotee invokes and installs various deities. In this process, in order to bring the full blast of the sacred suggestions to him, the repetition of each of these mantras is emphasised by a corresponding physical sign. The idea is only, as we have already explained, to establish the correct mood for devoted contemplation.

 

 

 

A. asya Vishnu-sahasranaama-stotrasya veda-vyaasa Rishih

 

For this sacred chant, the “Thousand Names of Lord Vishnu”, Sri Veda Vyaasa is the divine Rishi.

Great mantras of deep spiritual significance and sublime Vedic dignity are not mere poetic compositions by mortal fallible intellects. When a. mastermind through meditation transcends the lower levels of his personality and soars into the higher mental altitudes, through his contemplation, there he ‘receives’ certain ‘revelations’ that are faithfully repeated by them to the world. Such ‘heard’ statements (Srutam) alone have the power to stand against the onslaught of the intellect, the ravages of time, the forces of criticism etc.

 

Such statements when contemplated upon by lesser seekers, they too, in the spiritual cadence of these mantras, get unconsciously uplifted into realms unknown, and there they come to live a world of experiences unfrequented by the ordinary multitudes. The ‘author of the mantra’ is thus termed in our Vedas as the ‘Seer’ (Mantra- Drashtaa). Such Rishis themselves admit that they did not manufacture, compose or create the mantra, but they had a revelation or vision (Darsanam) of the mantra.

 

The Mantra- Drashtaa, the Rishi, is the guru of the seeker, who is seeking his path with the help of that particular mantra. The Rishi of a mantra is installed at the roof of the head and the seeker, in his seat of Vishnu-Sahasranaama-chanting,

 

Symbolism: ... chants this mantra in his mind, and, with his right-hand thumb, middle-finger and ring-finger touches the top of his head.

B.  Anushtup Chandah

 

The metre ("chandah") in which the revealed mantra comes to the teacher is also mentioned because it orders the discipline that should be followed while chanting the mantra. Anushtup is the name of the particular metre in which this thousand-name- chant on Vishnu is sung. The chant is to come out through the mouth, and therefore, the ‘altar of the metre’ can be only the mouth.

 

Symbolism: The fingers that were touching the roof of the head now come down to touch the lips, when the mantra ‘B’ is repeated in the mind by the seeker.

C.  Sri Vishvaroopo Mahaavishnur-Devataa

 

Lord Vishnu of the form of the entire universe of variegated names and forms (Vishva-roopah) is the deity of the mantra. Vishnu is the theme of the chant. The Lord of Vaikuntha is the altar at which the devotee is preparing to offer himself in humble dedication and utter surrender.

 

Symbolism: Since Lord Vishnu is, to the devotee, the Lord of his heart, the very centre of his personality, while chanting mentally the mantra 'C' the student, installs the Lord in his heart, bringing the fingers from the lips down to touch his bosom.

 

 

D. Devakee-nandanah srashteti Saktih

 

Every deity is a manifestation of the mighty Omnipotency of the Supreme. The creator and sustainer (Srashtaa) of Dharma, the son of Devaki (Devakeenandana), is the manifested power ("shaktih") of the Almighty.

 

Symbolism: This creative power of righteous-ness and peace is installed at the navel (naabhi) point, and, therefore, the fingers come down from the heart region to the navel.

E. Sankha-bhrit nandakee chakree iti Keelakam

 

The mighty Creative Power invoked and established on the navel region cannot be as such conceived by the mind. Therefore, to ‘nail’ it down (Keelakam) and establish it in our comprehension, this mantra conceives ("udbavah") the Power as the Lord, who bears the Conch ("shanka"), the Sword, named Nandaka, and the Discus ("chakra"). This is only to show how the total cosmic Power, expressed in terms of our present understanding as creation, sustenance, and destruction, is but a manifestation of the Lord. The conch (Sankha) represents the ‘call’ of the Reality, the Lord’s own declarations stated in the scriptures. Nandaka, the sword that punishes to bring joy (Nandana) into the community and the destruction, without which evolution is impossible, is represented by the concept of the Discus (Chakra).

 

Here it is also to be noted that the blowing or the conch represents speech; wielding the sword represents action and the discus that takes off from Him at His will, represents his thoughts. Thus this great Power installed at the navel expresses itself in the world through speech, action and thought.

 

Symbolism: To conceive fully this form is to hold firmly the Lord’s own feet, and, therefore, when this mantra is mentally chanted, the fingers move away from the navel, and with both hands the seeker touches his own feet.

 

Here it is to be carefully noted how:

the Guru is kept at the roof of the head,

the Veda (metre) in the mouth,

 the Lord in the heart,

 the Power in the navel and, thereby, the seeker himself becomes so sacred that he prostrates unto himself by holding his own feet.

F. Saarnga-dhanvaa-gadaa-dhara iti Astram

 

Whenever there is a large wealth in a box it becomes a treasure and it is locked and safely protected; when this divine installation has taken place, and therefore, the body has become the Temple of the Almighty, and therefore, it has become a scared treasure house to be protected. But the seeker himself has no power to protect, and so, he invokes the very weapon (Astra) of Vishnu, the protector of the world, to stand by for the defence of the sanctified bosom. Saarga is the name of the Bow (Dhanus) of Vishnu and the Mace (Gadaa) is another of his weapons. These two form the artillery of defence; which are manned by the Lord himself.

 

Symbolism: At this moment when this mantra is mentally chanted, it is significant that the student lifts the palm away from the feet, and with the stretched out index and middle fingers of the right palm snaps them on the open left palm.

G. Rathaangapaanir-akshobhya iti Netram

 

Lord Vishnu as Lord Krishna played the part of the charioteer and gained the name “Rein-handed” (Ratha-anga-paani). A charioteer has to guide every step of every horse in order that the chariot be safe, and the travel be pleasant. Of the sense organs, the eyes ("netram") are the most powerful and once they are well guided, all others also follow their heels. When Lord Vishnu, the charioteer, Himself is installed in the eyes ("netram"), the individual is safe ("rakshobya") in his spiritual pilgrimage.

 

Symbolism: Therefore, invoking the Divine Driver, with reins in his hand (Rathaangapaani), He is installed in the pair of eyes, and at the moment of mentally chanting this, both the eyes are touched by the tip of the fingers.

H. Trisaamaa saamagah saameti Kavacham

 

He (Tri-Saamaa) who is glorified by all the three ("tri") types, of Saama songs (Deva-Vrata-Prokta), He who is the very theme that is glorified by the Saama songs (Saamagah), He whose glory itself is the manifested Sama Veda (Saama), He is none other than the Supreme This great Lord is installed a, an armour ("kavacham") to wear for self-protection.

 

Symbolism: While chanting this in the mind the seeker first touches with the tip of his finger, of each arm, the same shoulders, and afterwards crosses the arm, in front of him making fingers of each palm touch the other shoulder-as if he is actually wrapping himself and wearing the divine armour.

I. Anandam brahmeti Yonih

 

The Supreme ("para") Brahman, the Infinite Bliss ("anandam") is ("eti") the very womb (Yonih) from which the universe has emerged out. The procreated world of endless variety has only one Eternal Father, and this source is immaculate Bliss. When this is chanted the seeker installs the Bliss Infinite at the very place of procreation in himself. It is a spot in this great divine temple of the body, wherein is the one source, from which the world has emerged out, manifesting itself as the power of procreation (Taittireeya).

 

J. Visvaroopa iti Dhyaanam

 

The entire band of experience gained through the instruments of the body, mind and intellect in terms of perceptions, emotions and thoughts together is indicated by the term Visva. He, who has manifested to be the total world of experiences (Visva), must therefore be Visvaroopah. The cosmic form of the Lord (Visvaroopa) is the total universe. Thus to meditate (Dhyaanam) upon Him as the whole universe, is a method of installing Him in our intellect.

 

Symbolism: At this moment the student locks his fingers and sits in meditation.

 

K. Ritam sundarasnah kaala iti Dikbandhah

 

Truth (Ritam), the lord, and his weapon, the discus, called Sudarsana, and his annihilating power, Time (Kaala)-these three are the mighty forces that guard this scared temple of life in the seeker at the outer frontier of his world of influence (Dik-Bandhah). To be truthful and ever to seek the great Reality (Ritam), to discriminate and see the play of the Lord in all situations (Su-Darsanam), and to control the very instrument of the time (Kaala), which is intellect in the seeker, is to guard the frontiers of one’s spiritual world, against the hoards of inimical forces.

 

Symbolism: At this moment the student snaps his middle finger with the help of his thumb and runs his palm around his head.

 

L. Sree-mahaa-vishnu-preetyarthe jape Viniyogah

 

Having thus installed through sankalpa the Lord in himself and having come under the protecting wings of the mighty lord, here is the declaration how he is going to employ himself in it. He is going to engage himself (Viniyoga) in japa (jape) of the “Thousand Names of Lord” ("sahasra-naama"). Now the question is: with what motive should be undertake this chanting? The answer is in the very statement that it is only for the grace (Preetyarthe) of Sree Maha Vishnu.

 

Symbolism: After chanting this declaration in the mind, the saadhaka, takes a spoon of water (Teertham) in his right palm and pours it on the floor in front of him.

 

A true seeker is not desire-ridden for material satisfaction, and, therefore, he can have only one intention-the grace of lord, which will manifest in him as contemplative power.

 

These twelve ‘slogans’ are chanted for invoking and installing these refreshing and spiritually benign ideas on the limbs of the devotee himself. At this juncture this makes him inspired sufficiently for higher meditation upon the truth as indicated and directed by the thousand terms in Sahasranaama.

 

This beautiful subjective ritual is known as ‘Installation on the limbs’ (Anga-nyaasa). Not only that the student temporarily discovers a new surge of inspiration, but even beginners feel highly relieved, at least temporarily, from the load of his senses of ‘sins’. When this is properly performed with a right attitude and devotion, the student gains identification (saaroopya) with the Lord of his heart, at the outer levels of his personality.

 

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THE MEDITATION STANZA

 

 

 

saantaakaaram bhujaga-sayanam
padmanaabham suresam

 

“We meditate ("vande") upon the master ("naatham") of the universe ("sarva-lokaika"), lord Vishnu, who is ever peaceful ("shaanta-aakaaram"), who lies on the great serpent-bed ("bhujaga-shayanam"), from whose navel ("nabhi") springs the lotus ("padma") of the creative power, who is the controller ("eesham") of the gods ("sura").

 

visvaadhaaram gagana-sadrisam
megha-varnam subha-angam

 

... whose form ("aakaaram") is the entire universe ("vishwa"), and who is the foundation ("aadhaaram") for the universe. who is all pervading ("sadrusham") as the sky("gagana"), of the hue ("varnam") of the cloud ("megha"), of fascinating beauty ("shuba-angam"),

 

Laksmikantam Kamalanayanam

Yogibhir-dhyaana-gamyam

 

... the lord ("kaantam") of Laksmi, the lotus ("kamala") eyed ("nayanam"), he who dwells in the hearts ("bhir") of the yogis and who can be approached ("gamyam") and perceived through meditation ("dhyaana"),

Hanuman Chalisa

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Sri Lakshmi Sahasranamavali

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Soundarya Lahari

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Soundarya Lahari

By Adi Sankaracharya, Translated bY P. R. Ramachander


Introduction

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”

Part I - Ananda Lahari (The waves of happiness)*


1
Shivah shakthya yukto yadi bhavati shaktah prabhavitum
Na chedevam devo na khalu kusalah spanditumapi;
Atas tvam aradhyam Hari-Hara-Virinchadibhir api
Pranantum stotum vaa katham akrta-punyah prabhavati


Lord Shiva, only becomes able.
To do creation in this world along with Shakthi
Without her, Even an inch he cannot move,
And so how can, one who does not do good deeds,
Or one who does not sing your praise,
Become adequate to worship you
Oh , goddess mine, Who is worshipped by the trinity.

2
(Attracting all the world)&
Taniyamsam pamsum tava carana-pankeruha-bhavam
Virincih sanchinvan virachayati lokan avikalam;
Vahaty evam Shaurih katham api sahasrena shirasaam
Harah samksudy'ainam bhajati bhajati bhasito'ddhalama-vidhim.

Lord Brahma ,the creator of yore,
Selects a dust from your feet,
And creates he this world,
The great Adisesha* with his thousand heads,
Some how carries a dust of your feet,
With effort great,
And the great Lord Rudra,
Takes it and powders it nice,
And uses it as the holy ash.

3
(Attainment of all knowledge)
Avidyanam antas-timira-mihira-dweeppa-nagari
Jadanam chaitanya-stabaka-makaranda-sruti jhari
Daridranam cinta-mani-gunanika janma-jaladhau
Nimadhanam damshtra mura-ripu-varahasya bhavati.


The dust under your feet, Oh Goddess great,
Is like the city of the rising sun,
That removes all darkness , unfortunate,
From the mind of the poor ignorant one,
Is like the honey that flows ,
From the flower bunch of vital action,
To the slow witted one,
Is like the heap of wish giving gems,
To the poorest of men,
And is like the teeth of Lord Vishnu
In the form of Varaha,
Who brought to surface,
The mother earth,
To those drowned in this sea of birth.

4
(Removal of all fears, Curing of diseases)
Tvad anyah paanibhyam abhaya-varado daivataganah
Tvam eka n'aivasi prakatita-var'abhityabhinaya;
Bhayat tratum datum phalam api cha vancha samadhikam
Saranye lokanam tava hi charanaveva nipunav..


Oh, She who is refuge to all this world,
All gods except you mother,
Give refuge and grants wishes,
Only by their hand.
But only you mother
Never show the world in detail,
The boons and refuge that you can give,
For even your holy feet will suffice,
To remove fear for ever,
And grant boons much more than asked.

5
(Mutual attraction between male and female)
Haris tvam aradhya pranata-jana-saubhagya-jananim
Pura nari bhutva Pura-ripum api ksobham anayat;
Smaro'pi tvam natva rati-nayana-lehyena vapusha
Muninam apyantah prabhavati hi mohaya mahatam.


You who grant all the good things,
To those who bow at your feet,
Was worshipped by the Lord Vishnu,
Who took the pretty lovable feminine form,
And could move the mind of he who burnt the cities,
And make him fall in love with him.
And the God of love , Manmatha,
Took the form which is like nectar,
Drunk by the eyes by Rathi his wife,
After venerating you,
Was able to create passion ,
Even in the mind of Sages the great.

6
(Getting sons as progeny)
Dhanun paushpam maurvi madhu-kara-mayi pancha visikha
Vasantaha samanto Malaya-marud ayodhana-rathah;
Tatha'py ekah sarvam Himagiri-suthe kam api kripaam
Apangat te labdhva jagadidam Anango vijayate


Oh ,daughter of the mountain of ice,
With a bow made of flowers,
Bow string made of honey bees,
Five arrows made of only tender flowers,
With spring as his minister,
And riding on the chariot of breeze from Malaya mountains
The god of love who does not have a body,
Gets the sideways glance of your holy eyes,
And is able to win all the world alone.

7
(Seeing the Goddess in person, Winning over enemies)
Kvanat-kanchi-dama kari-kalabha-kumbha-stana-nata
Pariksheena madhye parinata-sarachandra-vadana;
Dhanur banan pasam srinim api dadhana karatalaii
Purastad astam noh Pura-mathitur aho-purushika.


With a golden belt,
Adorned by tiny tingling bells,
Slightly bent by breasts like the two frontal globes
Of an elephant fine,
With a thin pretty form,
And with a face like the autumn moon,
Holding in her hands,
A bow of sugar cane , arrows made of flowers,
And the noose and goad,
She who has the wonderful form,
Of the ego of the God who burnt the three cities,
Should please come and appear before us.

8
(Avoiding of birth and death)
Sudha-sindhor madhye sura-vitapi-vati parivrte
Mani-dweepe nipo'pavana-vathi chintamani-grhe;
Shivaakare manche Parama-Shiva-paryanka-nilayam
Bhajanti tvam dhanyah katichana chid-ananda-laharim.


In the middle of the sea of nectar,
In the isle of precious gems,
Which is surrounded by wish giving Kalpaga trees,
In the garden Kadamba trees,
In the house of the gem of thought,
On the all holy seat of the lap of the great God Shiva,
Sits she who is like a tide
In the sea of happiness of ultimate truth,
And is worshipped by only by few select holy men.

9
(For return of people who have gone on journey,
For getting eight types of wealth)
Mahim muladhare kamapi manipure huthavaham
Sthitham svadhistane hridi marutamakasam upari;
Mano'pi bhruu-madhye sakalamapi bhittva kula-patham
Sahasrare padme saha rahasi patyaa viharase.


Oh Goddess mine,
You live in seclusion with your consort,
In the lotus with thousand petals,
Reached after breaking through the micro ways,
Of the power of earth in Mooladhara,
Of the power of water of Mani poora,
Of the power of fire of Swadhishtana,
Of the fire of air in the heart,
And of the power of ether in between the eyelids*

· The Devotees who use Raja yoga believe that right below the back bone there exists a very micro nerve called Sushmna. Below this is the mooladhara chakra(The wheel which is the ultimate basis),and two inches above is the Swadishtana (ego wishes wheel) chakra and above that and opposite to the belly button is mani pooraka(the complete gem wheel) chakra and above that opposite to the heart is Anahatha chakra(deathless wheel) and above that opposite to the throat is the Vishuddhi chaka(wheel of ultimate cleanliness) and above that in between the eyelids is the Agna chakra(Wheel of order ) and in the bottom of the brain is the Sahasrara chakra(the wheel of thousand lotus),They belive that the malefic bad thoughts of men sleeps in the mooladhara chakra in the form of a snake called Kundalini..If the devotee can wake up this snake and lead it through each of the above wheels, step by step and make it reach the Sahasrara, he attains ultimate redemption and sees the ultimate truth behind everything.

10
(Getting a strong body, virility)
Sudha-dhara-sarais carana-yugalanta vigalitaih
Prapancham sinchanti punarapi ras'amnaya-mahasah;
Avapya svam bhumim bhujaga-nibham adhyusta-valayam
Svam atmanam krtva svapishi kulakunde kuharini


Using the nectar that flows in between your feet,
To drench all the nerves of the body,
And descending from the moon with nectar like rays,
Reaching back to your place,
And coiling your body in to a ring like serpant,
You sleep in the Kula Kunda* with a hole in the middle.

11
(Good progeny, Getting a meaning for life)
Chaturbhih shri-kantaih shiva-yuvatibhih panchabhir api
Prabhinnabhih sambhor navabhir api mula-prakrthibhih;
Chatus-chatvarimsad vasu-dala-kalasra-trivalaya-
Tri-rekhabhih sardham tava sarana-konah parinatah


With four wheels of our Lord Shiva,
And with five different wheels of you, my mother,
Which are the real basis of this world,
Your house of the holy wheel,
Has four different parts,
Of eight and sixteen petals,
Three different circles,
And three different lines,
Making a total of forty four angles*.

12
(To attain Lord Shiva, To make a dumb man speak)
Tvadiyam saundaryam Tuhina-giri-kanye tulayitum
Kavindrah kalpante katham api Virinchi-prabhrutayah;
Yadaloka'utsukyad amara-lalana yanti manasa
Tapobhir dus-prapam api girisa-sayujya-padavim.


Oh, daughter of ice mountain,
Even the creator who leads ,
An array of great poets,
Fails to describe your sublime beauty.
The heavenly maidens pretty,
With a wish to see your pristine loveliness,
Try to see you through the eyes your Lord , the great Shiva,
And do penance to him and reach him through their mind.

13
(Victory in the matters of love)
Naram varshiyamsam nayana virasam narmasu jadam,
Thava panga loke pathitha manudhavanthi sathasa
Gala dweni bhandha kuch kalasa visthrutha sichaya
Hatath thrudyath kanchyho vigalidha dhukoola yuva thaya.


With disheveled hair,
With upper cloths slipping from their busts,
With the lock of the golden belt getting open due to the haste,
And with saris slipping away from their shoulders,
Hundreds of young lasses,
Run after the men,
Who get your sidelong glance,
Even though they are very old,
Bad looking and not interested in love sports.

14
(Avoiding famine, dacoity and epidemic)
Ksitau sat-panchasad dvi-samadhika-panchasadudake
Hutase dva-sastis chatur-adhika-panchasad anile;
Divi dvih-shatrimsan manasi cha chatuh-sashtir iti ye
Mayukhastesham athyupari tava padambuja yugam.


Your two holy feet are far above,
The fifty six rays of the essence of earth of Mooladhara,
The fifty two rays of the essence of water of Mani pooraka,
The sixty two rays of the essence of fire of Swadhishtana,
The fifty four rays of the essence of air of Anahatha,
The seventy two rays of the essence of ether of Visuddhi,
And the sixty four rays of the essence of mind of Agna chakra.

15
(Ability to write poems and ability to become scholar)
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.


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.

16
(Mastery of Vedas)
Kavindranam chetah-kamala-vana-baal'atapa-ruchim
Bhajante ye santah katichid arunameva bhavatim;
Virinchi-preyasyas tarunatara sringara-lahari-
Gabhirabhi vagbhir vidadhati satam ranjanamami.


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.

17
(mastery over words, Knowledge of science)
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..


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

18
(Victory in love)
Thanuschayabhi sthe tharuna-tharuni –srisarinibhi
Divam sarva-murvi-marunimani magnam smaranthi ya
Bhavanthasya thrasya-dhwana-harina shaleena nayana
Sahervasya vasya kathikathi na geervana Ganika


He who meditates on,
The luster of your beautiful body,
Which is blessed by the rising sun,
And which dissolves the sky and the world,
In light purple hue,
Makes celestial damsels like Uravasi and others,
Who have eyes like the wild startled deer,
Follow him like slaves.

19
(Victory in love)
Mukham bindun kruthva kucha yuga mada sthasya thadha dho
Harardha dhyayedhyo haramamahishi the manmathakalam
Sa sadhya samkshebham nayathi vanitha inyathiladhu
Thrilokimapyasu bramayathi ravindu sthana yugam.


Hey, Mother who is Goddess of all universe,
He who meditates on you ,
As the crescent of love of our lord great,,
On the dot of the holy wheel,
Your two busts just below,
And you as the half of Shiva our lord,
Not only Creates waves of emotion in ladies,
But charms the world, which has moon and sun as busts.

20
(Curing of all poisons and curing of all fevers)
Kirantim angebhyah kirana-nikurumba'mrta-rasam
Hrdi tvam adhatte hima-kara-sila murthimiva yah;
Sa sarpanam darpam samayati sakuntadhipa iva
Jvara-plustan drshtya sukhayati sudhadhara-siraya.

He who meditates in his mind,
On you who showers nectar from all your limbs,
And in the form which resembles,
The statue carved out of moonstone,
Can with a single stare,
Put an end to the pride of snakes,
And with his nectar like vision,
Cure those afflicted by fever.

21
(Attracting every one, Making everyone happy)
Tatil-lekha-thanvim thapana-sasi-vaisvanara-mayim
Nishannam shannam apy upari kamalanam tava kalaam;
Maha-padma tavyam mrdita-mala-mayena manasa
Mahantah pasyanto dadhati parama'hlada-laharim.


Those souls great,
Who have removed all the dirt from the mind,
And meditate on you within their mind,
Who is of the form of sun and moon,
And living in the forest of lotus,
And also above the six wheels of lotus,
Enjoy waves after waves,
Of happiness supreme.

22
(Getting of all powers)
Bhavani tvam daase mayi vitara drishtim sakarunam
Iti sthotum vanchan kadhayati Bhavani tvam iti yah;
Tadaiva tvam tasmai disasi nija-sayujya-padavim
Mukunda-brahmendra-sphuta-makuta-nirajita-padam.


If any one has wish in his mind to pray.
“You , Bhavani , my mother,
Please shower on me, a part of your merciful look”,
Even before he says, “You Bhavani”,
You my goddess,
Would give to him the water,
Falling from the crowns ,
Of Vishnu, Rudra and Brahma,
At your feet,
And grant him, the eternal life in your world.

23
(getting of all riches)
Tvaya hrithva vamam vapur aparitripthena manasa
Sarir'ardham sambhor aparam api sankhe hritham abhut;
Yad ethat tvadrupam sakalam arunabham trinayanam
Kuchabhyam anamram kutila-sadi-chuudala-makutam.


Your form in my mind,
Is the colour of red of the rising sun,
Is adorned with three eyes,
Has two heavy busts,
Is slightly bent,
And wears a crown with the crescent moon,
And hence arises a doubt in me,
That you were not satisfied ,
By half the body of Shambu that he gave,
And occupied all his body.

24
(Management of fear of Bhoothas, Prethas and Pishachas)
Jagat suthe dhata harir avati rudrah kshapayate
Tiraskurvan etat svam api vapurisastirayati;
Sada-purvah sarvam tad idamanugrhnati cha Shiva-
Stavajnam aalambya kshana-chalitayor bhru-latikayoh.


Brahma creates the world,
Vishnu looks after it,
Shiva destroys it,
Easwara makes them disappear,
And also disappears himself,
And Sadshiva blesses them all,
By your order given to him,
By a momentary move of your eyebrows.

25
(Getting higher posts and power)
Trayanam devanam thri-guna-janitanam tava Sive
Bhavet puja puja tava charanayor ya virachita;
Tatha hi tvat-pado'dvahana-mani-pithasya nikate
Sthita hy'ete sasvan mukulita-karottamsa-makuta


Consort of Shiva,
The worship done at the base of your feet,
Is the worship done to the holy Trinity,
Born based on your trine properties .
This is so true, oh mother,
Because don’t the trinity,
Always stand with folded hands,
Kept on their crown
Near the jeweled plank,
Which carries thine feet.

26
(Destruction of enemies)
Virincih panchatvam vrajati harir apnoti virathim
Vinasam kinaso bhajati dhanado yati nighanam;
Vitandri mahendri vithathir api sammeelita-drsa
Maha-samhare smin viharati sati tvat-patirasau.


The creator reaches the dissolution,
The Vishnu attains death,
The god of death even dies,
Kubera the lord of wealth expires,
The Indras close their eyes one after one,
And attain the wake less sleep,
During the final deluge,
But you my chaste mother,
Play with your consort the Sadashiva

27
(Realisation of self and ultimate truth)
Japo jalpah shilpam sakalam api mudra-virachana
Gatih pradaksinya-kramanam asanady'ahuti-vidhih;
Pranamah samvesah sukham akilam atmarpana-drsa
Saparya-paryayas tava bhavatu yan me vilasitam.


Let the mutterings that I do,
With the sacrifice in my soul.
Become chanting of your name,
Let all my movements become thine Mudhras,
Let my travel become perambulations around thee,
Let the act of eating and drinking become fire sacrifice to thee,
Let my act of sleeping becomes salutations to you ,
And let all actions of pleasure of mine,
Become parts of thine worship.

28
(Fear of poison, Untimely death)
Sudham apy asvadya pratibhaya-jaraa-mrtyu-harinim
Vipadyante visve Vidhi-Satamakhadya divishadah;
Karalam yat ksvelam kabalitavatah kaala-kalana
Na Sambhos tan-mulam tava janani tadanka-mahima.


Oh, mother mine,
Gods like Indra and brahma,
Who have drunk deep the nectar divine,
Which removes the cruel aging and death,
Do die and disappear.
But Shambu thy consort,
Who swallowed poison that is potent,
Does never die,
Because of the greatness ,
Of thine ear studs.

29
(Avoiding of abortions, Taming bad people)
Kiritam vairincham parihara purah kaitabha bhidah
Katore kotire skalasi jahi jambhari-makutam;
Pranamreshwateshu prasabha mupayatasya bhavanam
Bhavasy'abhyutthane tava parijanoktir vijayate.

Yours escorts divine,
Shout with concern at thee.
“Avoid the crown of Brahma,
You may hit your feet,
At the hard crown of Vishnu,
Who killed the ogre Kaidaba,
Avoid the crown of Indra”,
When you get up and rush in a hurry,
To receive thine lord who comes to your place.

30
(Entering to another body)
Sva-deh'odbhutabhir ghrnibhir animadyabhir abhito
Nishevye nitye tvamahamiti sada bhavayati yah;
Kim-ascharyam tasya tri-nayana-samrddhim trinayato
Maha-samvartagnir virchayati nirajana-vidhim.


It is not surprising to know, Oh mother,
Who does not have birth and death,
And who is most suitable to be served,
That the destroying fire of the deluge,
Shows prayerful harathi to the one.
Who considers you,
(Who is of the form of rays,
And is surrounded on all four sides,
By the angels of power called Anima,)
As his soul always,
And who considers the wealth of the three eyed God,
As worthless and as equal to dried grass.

31
(Attraction of everything)
Cautuh-shashtya tantraih sakalam atisamdhaya bhuvanam
Sthitas tat-tat-siddhi-prasava-para-tantraih pasupatih;
Punas tvan-nirbandhad akhila-purusarth'aika ghatana-
Svatantram te tantram khsiti-talam avatitaradidam.


The Lord of all souls, Pasupathi*,
Did create the sixty four thanthras,
Each leading to only one desired power,
And started he his relaxation..
But you goaded him mother,
To create in this mortal world.
Your thanthra called Sri vidya.
Which grants the devotee,
All powers that give powers,
Over all the states in life.

32
(long life, Attracting of everything)
Sivah saktih kamah kshitir atha ravih sithakiranah
Smaro hamsah sakrastadanu cha para-mara-harayah;
Amee hrllekhabhis tisrbhir avasanesu ghatitha
Bhajante varnaste tava janani nam'avayavatham.

She who is mother of us all,
The seed letter “ka” of my lord Shiva,
The seed letter “a” of goddess Shakthi,
The seed letter “ee” of the god of love,
The seed letter “la” of earth,
The seed letter “ha” of the sun god,
The seed letter “sa” of the moon with cool rays,
The seed letter “ka” of again the god of love,
The seed letter ”ha” of the sky,
The seed letter “la” of Indra , the king of devas,
The seed letter “sa” of Para,
The seed letter “ka” of the God of love,
The seed letter “la” of the Lord Vishnu,
Along with your seed letters “Hrim”,
Which joins at the end of each of the three holy wheels,
Become the holy word to worship you.

This stanza gives indirectly the most holy Pancha dasakshari manthra which consists of three parts viz., ka-aa-ee-la-hrim at the end of Vagbhava koota, ha-sa-ka-ha-la-hrin at the end of kama raja koota and sa-ka-la-hrim at the end of Shakthi koota.These parts are respectively called Vahni kundalini, Surya Kundalini and Soma kundalini.

33
(All benefits)
Smaram yonim lakshmim trithayam idam adau tava manor
Nidhay'aike nitye niravadhi-maha-bhoga-rasikah;
Bhajanti tvam chintamani-guna-nibaddh'aksha-valayah
Sivagnau juhvantah surabhi-ghrta-dhara'huti-sataih.

Oh, mother who is ever present,
Those who realize the essence ,
Of the limitless pleasure of the soul you give,
And who add the seed letter “Iim” of the god of love,
The seed letter “Hrim” of the goddess Bhuavaneswaree,
And the seed letter “Srim” of the goddess Lakhmi,
Which are the three letter triad,
Wear the garland of the gem of thoughts,
And offer oblations to the fire in triangle of Shiva,
With the pure scented ghee of the holy cow, Kamadhenu,
Several times and worship you.

34
(Development of mutual liking)
Sariram twam sambhoh sasi-mihira-vakshoruha-yugam
Tav'atmanam manye bhagavati nav' atmanam anagham;
Atah seshah seshityayam ubhaya-saadharana taya
Sthitah sambandho vaam samarasa-parananda-parayoh.


Oh goddess supreme,
I always see in my minds eye,
That your body with sun and moon,
As busts is the body of Shiva,
And his peerless body with nine surrounding motes,
Is your body, my goddess.
And so the relation of,” that which has”,
And” he who has”,
Becomes the one perfect relation of happiness,
And becomes equal in each of you.

35
(Curing of Tuberculosis)
Manas tvam vyoma tvam marud asi marut saarathir asi
Tvam aastvam bhoomis tvayi parinathayam na hi param;
Tvam eva svatmanam parinamayithum visva-vapusha
Chidanand'aakaram Shiva-yuvati-bhaavena bibhrushe.


Mind you are, Ether you are,
Air you are, Fire you are,
Water you are, Earth you are,
And you are the universe, mother,
There is nothing except you in the world,
But to make believe your form as the universe,
You take the role of wife of Shiva,
And appear before us in the form of ethereal happiness.

36
(Curing of all diseases)
Tavaagna chakrastham thapana shakthi koti dhyudhidharam,
Param shambhum vande parimilitha –paarswa parachitha
Yamaradhyan bhakthya ravi sasi suchinama vishaye
Niraalokeloke nivasathi hi bhalokha bhuvane


The one who worships Parameshwara,
Who has the luster of billions of moon and sun
And who lives in thine Agna chakra- the holy wheel of order,
And is surrounded by thine two forms,
On both sides,
Would forever live,
In that world where rays of sun and moon do not enter,
But which has its own luster,
And which is beyond the sight of the eye,
But is different from the world we see.

37
(Removal of Bhootha , Pretha Pisacha and Brahma Rakshasa)
Vishuddhou the shuddha sphatika visadham vyoma janakam
Shivam seve devimapi siva samana vyavasitham
Yayo kaanthya sasi kirana saaroopya sarane
Vidhoo thantha dwarvantha vilamathi chakoriva jagathi


I bow before the Shiva ,
Who is of the pure crystal form,
In thine supremely pure wheel
And who creates the principle of ether,
And to you my mother,
Who has same stream of thought as Him.
I bow before you both,
Whose moon like light,
Forever removes the darkness of ignorance,
Forever from the mind,
And which shines like the Chakora* bird ,
Playing in the full moon light.

38
(Curing of sickness during childhood)
Samunmeelath samvithkamala makarandhaika rasikam
Bhaje hamsadwandham kimapi mahatham maanasacharam
Yadhalapaa dhashtadasa gunitha vidhyaparinathi
Yadadhathe doshad gunamakhila madhbhaya paya eva


I pray before the swan couple,
Who only enjoy the honey ,
From the fully open,
Lotus flowers of knowledge,
And who swim in the lake ,
Which is the mind of great ones,
And also who can never be described.
From them come the eighteen arts,
And they differentiate the good from the bad,
Like the milk from water.

39
(To see in the dream what we think about)
Thava swadhishtane huthavahamadhishtaya niratham
Thameede sarvatha janani mahathim tham cha samayam
Yadhaloke lokan dhahathi mahasi krodha kalithe
Dhayardhra ya drushti sishiramupacharam rachayathi


Mother ,think and worship I ,of the fire,
In your holy wheel of Swadishtana,
And the Rudra who shines in that fire,
Like the destroying fire of deluge,
And you who shine there as Samaya.
When that angry fire of look of Rudhra,
Burns the world ,
Then your look drenches it in mercy,
Which treats and cools it down.

40
(Blessings from Lakshmi, realization of good dreams, Not seeing bad dreams)
Thatithwantham shakthya thimira paree pandhi sphuranaya
Sphuranna na rathnabharana pareenedwendra dhanusham
Thava syamam megham kamapi manipooraika sharanam
Nisheve varshantham haramihira thaptham thribhuvanam.

I bow before that principle,
Which is in your wheel of Manipooraka,
Which as Parashakthi shines like the enemy of darkness,
Which is with the streak of lightning,
Which is with the shining jewels of precious stones of lightning,
Which is also black as night,
Which is burnt by Rudhra like the sun of the deluge,
And which cools down the three worlds like a strange cloud.

41
(Seeing of the Goddess in person, curing of sexual diseases)
Thavadhare mole saha samayaya lasyaparaya
Navathmanam manye navarasa maha thandava natam
Ubhabhya Methabhyamudaya vidhi muddhisya dhayaya
Sanadhabyam jagne janaka jananimatha jagathidam.


I pray in your holy wheel of Mooladhara,
You who likes to dance,
And calls yourself as Samaya,
And that Lord who performs the great vigorous dance,
Which has all the shades of nine emotions.
This world has you both as parents,
Because you in your mercy, wed one another,
To recreate the world,
As the world was destroyed in the grand deluge.



*Part II Soundarya Lahari (The waves of beauty)*

This stanza till the end describes the great mother Shakthi from head to foot.These are supposed to be composed by the Adhi Sankara himself.

42
(attracting everything, Curing diseases caused by water)
Gathair manikyatvam gagana-manibhih-sandraghatitham.
Kiritam te haimam himagiri-suthe kirthayathi yah;
Sa nideyascchaya-cchurana-sabalam chandra-sakalam
Dhanuh saunasiram kim iti na nibadhnati dhishanam.


Hey daughter of the ice mountain,
He who chooses to describe,
Your crown ,bedecked with shining jewels,
Which are but the transformed form,
And arranged very close to one another,
Of the twelve holy suns,
Will see the crescent in your crown,
In the dazzling light of those jewels,
And think them as a rainbow,
Which is but the bow of Indra.

43
(Victory over all)
Dhunotu dhvaantam nas tulita-dalit'endivara-vanam
Ghana-snigdha-slakshnam chikura-nikurumbham thava sive;
Yadhiyam saurabhyam sahajamupalabdhum sumanaso
Vasanthyasmin manye vala-madhana-vaati-vitapinam.


Oh, Goddess , who is the consort of Shiva,
Let the darkness of our mind be destroyed,
By the crowning glory on your head,
Which is of like the forest of opened blue lotus flowers,
And which is soft , dense and shines with luster.
I believe my mother,
That the pretty flowers of Indra’s Garden,
Are all forever there,
To get the natural scent of thine hair.

44
(curing of all diseases)
Tanothu kshemam nas tava vadhana-saundarya lahari
Parivaha-sthrotah-saraniriva seemantha-saranih
Vahanti sinduram prabala-kabari-bhara-thimira-
Dvisham brindair bandi-krtham iva navin'arka kiranam;


Oh mother, let the line parting thine hairs,
Which looks like a canal,
Through which the rushing waves of your beauty ebbs,
And which on both sides imprisons,
Your Vermillion , which is like a rising sun
By using your hair which is dark like,
The platoon of soldiers of the enemy,
Protect us and give us peace.

45
(Blessing of Goddess of wealth, Your word becoming a fact)
Aralaih swabhavyadalikalabha-sasribhiralakaih
Paritham the vakhtram parihasati pankheruha-ruchim;
Dara-smere yasmin dasana-ruchi-kinjalka-ruchire
Sugandhau madhyanti Smara-dahana-chaksur-madhu-lihah.


By nature slightly curled,
And shining like the young honey bees
Your golden thread like hairs,
Surround your golden face.
Your face makes fun of the beauty of the lotus.
And adorned with slightly parted smile,
Showing the tiers of your teeth,
Which are like the white tendrils,
And which are sweetly scented.
Bewitches the eyes of God,
Who burnt the god of love.

46
(Getting blessed with a son)
Lalatam lavanya-dyuthi-vimalamaabhati tava yath
Dvithiyam tan manye makuta-ghatitham chandra-sakalam;
Viparyasa-nyasad ubhayam api sambhuya cha mithah
Sudhalepa-syutih pareenamati raka-himakarah.


I suspect oh, mother,
That your forehead,
Which shines with the beauty of the moon,
Is but an imprisoned half moon,
By your glorious crown,
For If joined opposite
To the inverted half moon in your crown,
It would give out the nectar like luster,
Of the moon on a full moon day.

47
(Victory in all efforts)
Bhruvau bhugne kinchit bhuvana-bhaya-bhanga-vyasanini
Tvadhiye nethrabhyam madhukara-ruchibhyam dhrita-gunam;
Dhanur manye savye'tara-kara-grhitam rathipateh
Prakoshte mushtau ca sthagayati nigudha'ntharam ume


Oh Goddess Uma,
She who removes fear from the world,
The slightly bent eye brows of yours,
Tied by a hoard of honey bees forming the string,
I feel Resembles the bow of the god of love
Held by his left hand .
And having hidden middle part*,
Hid by the wrist, and folded fingers.

48
(Removal of problems created by nine planets)
Ahah sute savyam tava nayanam ark'athmakathaya
Triyamam vamam the srujati rajani-nayakataya;
Trithiya the drishtir dhara-dhalita-hemambuja-ruchih
Samadhatte sandhyam divasa-nisayor antara-charim


Right eye of yours is like the sun,
And makes the day,
Left eye of yours is like the moon,
And creates the night,
Thine middle eye,
Which is like the golden lotus bud,
Slightly opened in to a flower,
Makes the dawn and the dusk.

49
(Victory in everything, Locating of treasures)
Vishala kalyani sphuta-ruchir ayodhya kuvalayaih
Kripa-dhara-dhara kimapi madhur'a bhogavatika;
Avanthi drishtis the bahu-nagara-vistara-vijaya
Dhruvam tattan-nama-vyavaharana-yogya vijayate


The look from your eyes, Oh goddess
Is all pervasive,
Does good to every one,
Sparkles everywhere,
Is a beauty that can never be challenged,
Even by blue lily flowers,
Is the source of rain of mercy,
Is sweetness personified,
Is long and pretty,
Is capable of saving devotees,
Is in the several cities as its victory..
And can be called by several names,
According to which aspect one sees.

50
(Seeing afar, Curing of small pox)
Kavinam sandharbha-sthabaka-makarandh'aika-rasikam
Kataksha-vyakshepa-bhramara-kalabhau-karna-yugalam;
Amunchantau drshtva tava nava-ras'asvada tharalau-
Asuya-samsargadhalika-nayanam kinchid arunam.


Thine two long eyes , Oh goddess,
Are like the two little bees which want to drink the honey,
And extend to the ends ,
With a pretense of side glances,
To thine two ears,
Which are bent upon drinking the honey,
From the flower bunch of poems.
Presented by your devotees,
And make thine third eye light purple,
With jealousy and envy,

51
(Attracting all people)
Shive sringarardhra tad-ithara-jane kutsana-paraa
Sarosha Gangayam Girisa-charite'vismayavathi;
Har'ahibhyo bhita sarasi-ruha-saubhagya-janani
Sakhishu smera the mayi janani dristih sakaruna


Mother of all universe,
The look from your eyes,
Is kind and filled with love, when looking at your Lord,
Is filled with hatred at all other men,
Is filled with anger when looking at Ganga,
The other wife of your Lord,
Is filled with wonder , When hearing the stories of your Lord,
Is filled with fear , when seeing the snakes worn by your Lord,
Is filled with red colour of valour of the pretty lotus fine,
Is filled with jollity, when seeing your friends,
And filled with mercy, when seeing me.

52
(Victory in love, Curing of diseases of ears and eye)
Gathe karnabhyarnam garutha iva pakshmani dhadhati.
Puraam bhetthus chitta-prasama-rasa-vidhravana-phale;
Ime nethre gothra-dhara-pathi-kulottamsa-kalike
Tav'akarn'akrishta-smara-sara-vilasam kalayathah.


Oh , flower bud,
Who is the head gear ,
Of the king of mountains,
Wearing black eye brows above,
Resembling the feathers of eagle,
And determined to destroy peace,
From the mind of he who destroyed the three cities,
Your two eyes elongated up to thine ears,
Enact the arrows of the God of love.

53
(Attracting all the world, Seeing the Goddess in person)
Vibhaktha-traivarnyam vyatikaritha-lila'njanathaya
Vibhati tvan-netra-trithayam idam Isana-dayite;
Punah strashtum devan Druhina-Hari-Rudran uparatan
Rajah sattvam vibhrat thama ithi gunanam trayam iva


Oh, Darling of God Shiva,
Those three eyes of thine,
Coloured in three shades,
By the eye shades you wear,
To enhance thine beauty,
Wear the three qualities,
Of satvam, rajas and thamas,
As if to recreate the holy trinity,
Of Vishnu, Brahma and Rudra,
After they become one with you,
During the final deluge.

54
(Destruction of all sins., Curing of eye diseases)
Pavithrikarthum nah pasupathi-paradheena-hridhaye
Daya-mithrair nethrair aruna-dhavala-syama ruchibhih;
Nadah sono ganga tapana-tanay'eti dhruvamamum
Trayanam tirthanam upanayasi sambhedam anagham.


She who has a heart owned by Pasupathi,
Your eyes which are the companions of mercy,
Coloured red, white and black,
Resemble the holy rivers ,
Sonabhadra , which is red,
Ganga which is white,
Yamuna , the daughter of Sun, which is black,
And is the confluence of these holy rivers,
Which remove all sins of the world.
We are certain and sure,
That you made this meet and join,
To make us , who see you , as holy.

55
(Power to protect, Curing of diseases of kidney)
Nimesh'onmeshabhyam pralayam udayam yaati jagati
Tave'ty ahuh santho Dharani-dhara-raajanya-thanaye;
Tvad-unmeshaj jatham jagad idham asesham pralyatah
Pari-trathum sankhe parihruta-nimeshas tava drusah.


The learned sages tell,
Oh , daughter of the king of mountain,
That this world of us,
Is created and destroyed,
When you open and shut,
Your soulful eyes.
I believe my mother,
That you never shut your eyes,
So that this world created by you,
Never , ever faces deluge.

56
(To get freed from imprisonment, Curing of eye diseases)
Tav'aparne karne-japa-nayana-paisunya-chakita
Niliyante thoye niyatham animeshah sapharikah;
Iyam cha srir baddhasc-chada-puta-kavaiam kuvalayam
Jahati pratyupe nisi cha vighatayya pravisathi.


Oh, She who is begotten to none,
It is for sure,
That the black female fish in the stream,
Are afraid to close their eyes.
Fearing that thine long eyes,
Resembling them all,
Would murmur bad about them,
In your ears to which they are close by.
It is also for sure,
That the Goddess Lakshmi,
Enters the blooming blue Lilly flowers,
Before your eyes close at night,
And reenter in the morn when they open.

57
(All round luck)
Drisa draghiyasya dhara-dhalita-nilotpala-rucha
Dhaviyamsam dhinam snapaya kripaya mam api Sive;
Anenayam dhanyo bhavathi na cha the hanir iyata
Vane va harmye va sama-kara-nipaatho himakarah


She who is the consort of Lord Shiva,
Please bathe me with your merciful look,
From your eyes which are very long,
And have the glitter of slightly opened,
Blue lotus flower divine.
By this look I will become rich with all that is known,
And you do not loose anything whatsoever,
For does not the moon shine alike,
In the forest and palaces great.

58
(Cure from all diseases, Victory in love)
Araalam the paali-yugalam aga-rajanya-thanaye
Na kesham adhatte kusuma-shara-kodhanda kuthukam;
Tiraschino yathra sravana-patham ullanghya vilasann-
Apaanga-vyasango disati sara-sandhana-dhisanam


Oh goddess, who is the daughter of king of mountains,
Who will not but believe,
That the two arched ridges between your eyes and ears,
Are the flower bow of the God of Love,?
Side glances of your eyes,
Piercing through these spaces,
Makes one wonder as if the arrows have been ,
Sent through thine ears.


59
(Attracting every one)
Sphurad-ganddabhoga-prathiphalitha-thatanka yugalam
Chatus-chakram manye thava mukham idam manmatha-ratham;
Yam-aruhya druhyaty avani-ratham arkendhu-charanam
Mahaviro marah pramatha-pathaye sajjitavate.


I feel that thine face,
With the pair of ear studs,
Reflected in thine two mirror like cheeks.
Is the four wheeled Charriot,
Of the God of love.
Perhaps he thought he can win Lord Shiva,
Who was riding in the chariot of earth,
With Sun and moon as wheels,
Because he was riding in this chariot.

60
(Giving power of speech to dumb, Making your predictions come true)
Sarasvatyah sukthir amrutha-lahari-kaushala-harih
Pibanthyah Sarvani Sravana-chuluk abhyam aviralam;
Chamathkara-slagha-chalita-sirasah kundala-gano
Jhanatkarais taraih prati-vachanam achashta iva te.


Oh Goddess , who is the consort of Lord Shiva,
Your sweet voice which resembles,
The continuous waves of nectar,
Fills the ear vessels of Saraswathi,
Without break,
And she shakes her head hither and thither,
And the sound made by her ear studs,
Appear as if they applaud your words.

61
(Victory over mind, Getting of wealth)
Asau naasa-vamsas tuhina-girivamsa-dhvajapati
Thvadhiyo nedhiyah phalatu phalam asmakam uchitam;
Vahathy anthar muktah sisira-kara-nisvasa galitham
Samruddhya yat tasam bahir api cha mukta-mani-dharah

Oh Goddess , who is the flag of the clan of Himalayas,
Let your nose which is like a thin bamboo,
Give us the blessings which are apt and near.
I feel mother,
That you are wearing a rare pearl,
Brought out by your breath,
Through your left nostril,
For your nose is a storehouse,
Of rarest pearls divine.

62
(Good sleep)
Prakrithya'rakthayas thava sudhati dantha-cchada-ruchaih
Pravakshye saadrisyam janayathu phalam vidhruma-latha;
Na bimbam tad-bimba-prathiphalana-raagad arunitham
Thulam adhya'rodhum katham iva bhilajjetha kalaya.


Oh goddess who has beautiful rows of teeth,
I tried to find a simile to your blood red lips,
And can only imagine the fruit of the coral vine!
The fruits of the red cucurbit,
Hangs its head in shame,
On being compared to your lips,
As it has tried to imitate its colour.from you,
And knows that it has failed miserably.

63
(Bewitching all)
Smitha-jyothsna-jalam thava vadana-chandrasya pibatham
Chakoranam asid athi-rasataya chanchu-jadima;
Athas the sithamsor amrtha-laharim amla-ruchayah
Pibanthi svacchhandam nisi nisi bhrusam kaanjika-dhiya.


The Chakora* birds,
Feel that their tongues have been numbed,
By forever drinking,
The sweet nectar like light emanating,
From your moon like face,
And for a change wanted to taste,
The sour rice gruel during the night,
And have started drinking,
The white rays of the full moon in the sky.

64
(Getting of all knowledge)
Avishrantam pathyur guna-gana-katha'mridana-japa
Japa-pushpasc-chaya thava janani jihva jayathi saa;
Yad-agrasinayah sphatika-drishad-acchac-chavi mayi
Sarasvathya murthih parinamati manikya-vapusha.


Mother mine,
The well known tongue of yours,
Which without rest chants and repeats,
The many goods of your Consort, Shiva,
Is red like the hibiscus flower.
The Goddess of learning Saraswathi,
Sitting at the tip of your tongue,
Though white and sparkling like a crystal,
Turns red like the ruby,
Because of the colour of your tongue.

65
(Victory, Control over words)
Rane jithva'daithyan apahrutha-sirastraih kavachibhir
Nivrittais Chandamsa-Tripurahara-nirmalva-vimukhaih;
Visakh'endr'opendraih sasi-visadha-karpura-sakala
Viliyanthe maatas tava vadana-tambula-kabalah.


Oh mother of the world,
The lords subrahmanya, Vishnu and Indra,
Returning and resting after the war with Asuras.
Have removed their head gear,
And wearing the iron jackets,
Are not interested in the left over,
After the worship of Shiva,
Which belongs to Chandikeswara,
And are swallowing with zest,
The half chewed betel,
From your holy mouth,
Which has the camphor as white as the moon.

66
(Sweet words, Mastery in music)
Vipanchya gayanthi vividham apadhanam Pasupathea
Thvay'arabdhe vakthum chalita-sirasa sadhuvachane;
Tadhiyair madhuryair apalapitha-tantri-kala-ravam
Nijaam vinam vani nichulayati cholena nibhrutham.


Oh mother of all,.
When you start nodding your head,
Muttering sweetly, “good,good”,
To the Goddess Saraswathi,
When she sings the great stories to you,
Of Pasupathi our lord,
With the accompaniment of her Veena,
She mutes the Veena by the covering cloth,
So that the strings throwing sweetest music,
Are not put to shame,
By your voice full of sweetness.

67
(Appearance in person of the Goddess)
Karagrena sprustam thuhina-girina vatsalathaya
Girisen'odasthama muhur adhara-pan'akulataya;
Kara-grahyam sambhor mukha-mukura-vrintham Giri-sute
Kadham-karam bramas thava chubukam aupamya-rahitham.


Oh daughter of the mountain,
How can we describe the beauty of your chin,
Which was with affection caressed,
By the tip of his fingers by your father Himavan:
Which was oft lifted by the Lord of the mountain, Shiva,
In a hurry to drink deeply from your lips;
Which was so fit to be touched by his fingers;
Which did not have anything comparable,
And which is the handle of the mirror of your face.

68
(Attracting the king)
Bhujasleshan nithyam Pura-damayituh kantaka-vathi
Tava griva dhatte mukha-kamalanaala-sriyam iyam;
Svatah swetha kaalaagaru-bahula-jambala-malina
Mrinali-lalithyam vahati yadadho hara-lathika.

Your neck appears full of thorns always,
Due to the hairs standing out,
By the frequent embrace of thy Lord,
Who destroyed the three cities.
And looks like the beauty of the stalk,
Of your lotus like face.
The chain of white pearls worn below,
Is dulled by the incense and myrrh,
And the paste of sandal applied there,
And is like the tender stalk,
Dirtied by the bed of mud.

69
(Mastery over music)
Gale rekhas thisro gathi-gamaka-gith'aika nipune
Vivaha-vyanaddha-praguna-guna-samkhya-prahibhuvah;
Virajanthe nana-vidha-madhura-ragakara-bhuvam
Thrayanam gramanam sthithi-niyama-seemana iva the.

She who is an expert in Gathi, Gamaka and Geetha*,
The three lucky lines on your neck,
Perhaps remind one,
Of the number of the well tied manifold thread,
Tied during your marriage,
And also remind of the place,
In your pretty neck,
Where originates the three musical notes,
Of Shadja, Madhyama and Gandhara,

70
(Compensation for mistakes done to God Shiva)
Mrinali-mridhvinam thava bhuja-lathanam chatasrinam
Chaturbhih saundaryam Sarasija-bhavah stauthi vadanaih;
Nakhebhyah samtrasyan prathama-madhanadandhaka-ripo
Chaturnam sirshanam samam abhaya-hasth'arapana-dhiya.


Brahma, the God born out of Lotus,
Afraid of the nails Of Shiva,
Who killed the Asura called Andhaka,
Which has clipped of one of his heads,
Praises with his four faces,
Your four pretty , tender hands,
Resembling the lotus flower stalk,
So that he can ask for protection for his remaining four heads,
By use of your four merciful hands at the same time.

71
(Getting of wealth)
Nakhanam uddyotai nava-nalina-ragam vihasatham
Karanam te kantim kathaya kathayamah katham Ume;
Kayachid va samyam bhajatu kalaya hanta kamalam
Yadi kridal-lakshmi-charana-tala-laksha-rasa-chanam.


Oh Goddess Uma,
You only tell us ,how,
How we can describe,
The shining of your hands,
By the light of your nails,
Which tease the redness of freshly opened lotus?
Perhaps if the red lotus mixes,
With the liquid lac adorning,
The feet of Lakshmi,
Some resemblance can be seen.

72
(Conquering fear of darkness, Getting grace from Goddess, Making slave of Yakshini)
Samam devi skanda dwipa vadana peetham sthanayugam
Thavedham na khedham harathu sathatham prasnutha mukham
Yada loakakhya sankha kulitha hridayo hasa janaka
Swa kumbhou herambha parisrusathi hasthena jhhaddithi


Our Goddess Devi,
Let your two cool breasts,
Which have faces that always,
Give out milk,
And are simultaneously drunk deeply.
By Skanda and the elepahant faced Ganesha,,
Destroy all our sorrows.
Seeing them and getting confused,
The Herambha* feels for his two frontal globes,
To see whether they are there,
Making you both laugh.

73
(Production of milk, Redemption)
Amuu theey vakshoja vamrutharasa manikhya kuthupou
Na sadhehaspatho nagapathi pathake manasi na
Pibhanthou thow yasma dhavadhitha bhadusangha rasikou
Kumara vadhyapi dwiradhavadhana krouncha dhalanou


Oh, Victory flag of the king of mountains,
We never have any doubt in our mind,
That your two breasts divine,
Are the nectar filled pot made of rubies,
For The elephant faced one,
And he who killed Crownchasura*,
Even today do not know the pleasure of women,
And remain as young children.

74
(Good fame)
Bahathyambha sthamberam dhanuja kumbha prakrithibhi
Samaarabhdham muktha mamibhi ramalam haara lathikam
Kuchabhogo bhimbhadara ruchibhi rathna saabhalitham
Prathapa vyamishram puradamayithu keerthimiva thee


Oh mother mine.
The center place of your holy breasts,
Wear the glittering chain ,
Made out of the pearls,
Recovered from inside the head of Gajasura,
And reflect the redness of your lips,
Resembling the Bimba fruits,
And are coloured red inside.
You wear the chain with fame,
Like you wear the fame of our Lord.
Who destroyed the three cities.

75
(Capacity to write poems)
Twa stanyam manye dharanidhara kanye hridhayatha
Paya paraabhaara parivahathi saaraswathamiva
Dhayavathya dhattham dravida sisu raaswadhya thava yat
Kaveenam proudana majani kamaniya kavayitha

Oh daughter of the king of mountains,
I feel in my mind,
That the milk that flows from your breast,
Is really the goddess of learning, Sarswathi,
In the form of a tidal wave of nectar.
For , milk given by you ,who is full of mercy,
Made the child of Dravida*,
The king among those great poets,
Whose works stole one’s mind.

76
(Complete renunciation, Victory in love)
Hara krodha jwalaavalibhir avaleedena vapusha
Gabhire thee nabhisarasi kruthasangho manasija
Samuthasthou thasmath achalathanaye dhoomalathika
Janastham janithe thava janani romaavalirithi


Oh daughter of the mountain,
The God of love who is the king of the mind,
Being lit by the flame of anger of Shiva,
Immersed himself in the deep pond of thine navel.
The tendril like smoke emanated from there,
And mother, people think,
That this is the line of hair,
That climbs from your navel upwards.

77
(Gaining Micro sight, Attracting every one)
Yadhethath kalindhi thanu thara ngaa kruthi shive
Krushe mahye kinchid janani thawa yadbhathi sudheeyam
Vimardha –dhanyonyam kuchakalasayo –ranthara gatham
Thanu bhootham vyoma pravishadhiva nabhim kuharinim


The mother of universe who is Shiva and Shakthi,
In the narrow part of the middle of your body.
The learned men seem to see a line,
Which is in the shape of a small wave of the river Yamuna,
And which shines and glitters, and appears like the sky ,
Made very thin by thine dense colliding breasts,
Entering your cave like navel.

78
(Attracting all the universe)
Sthiro gangavartha sthana mukula romaa vali latha
Kalaabhalam kundam kusuma sara thejo hutha bhuja
Rathe leelamgaram kimapi thava nabhir giri suthe
Bhila dwaram siddhe rgirisa nayananam vijayathe

Oh daughter of the mountain,
Is your navel a whirl pool in river Ganga,
Which looks very stable!
Or is it the root of the climber,
Of the stream of your hair line,
Which has two breasts of yours as buds,
Or is it the Homa fire,
Where the fire is the light from cupid,
Or is it the play house of Rathi, the wife of God of love,
Or is it the opening to the cave,
In which Shiva’s tapas gets fulfilled,
I am not able to make up my mind!

79
(Getting magical capability, Bewitching all others)
Nisargha ksheenasya sthana thata bharena klamajusho
Namanmurthe narree thilaka sanakaii –sthrutayatha eva
Chiram thee Madhyasya thruthitha thatini theera tharuna
Samavasthaa sthemno bhavathu kusalam sailathanaye

Oh daughter of the mountain,
You who is the greatest among women,
Long live your pretty hips,
Which look fragile,
Which are by nature tiny,
Which are strained by your heavy breasts,
And hence slightly bent,
And which look like the tree,
In the eroded banks of a rushing river.

80
(Getting remarkablebeauty, Becoming expert in magic)
Kuchou sadhya swidhya-sthata =ghatitha koorpasabhidurou
Kasnthou dhormule kanaka kalasabhou kalayatha
Thava thrathum bhangadhalamithi valagnam thanubhava
Thridha naddham devi trivali lavalovallibhiriva


Oh Goddess mine,
Placed just below your shoulders,
By Cupid , the God of love,
Tearing your blouse which is attached ,
To your body by the sweat,
When you think of the greatness of your Lord,
And resembling pots of Gold,
Your breasts appear to be tied by him,
Securely three times,
By the three creeper like folds*.

81
(Stopping fire)
Guruthvam vistharam ksithidharapathi paravathy nijaath
Nithambha Dhhachhidhya twayi harana roopena nidhadhe
Athasthe vistheerno guruyamasesham vasumathim
Nithambha =praabhara sthagayathi lagutwam nayathi cha


Oh, daughter of the mountain,
Perhaps Himavan , the king of mountains,
Gave readily as dowry to you,
The density and breadth from his bottom,
So that your behinds are broad and dense.
And therefore they both hide all the world,
And make the world light.

82
(Stopping flood, Getting powers like Indhra)
Karrendranam sundan kanaka kadhali kaadapatali
Umabhamurubhyam –mubhayamapi nirjithya bhavathi
Savrithabhyam pathyu pranathikatinabham giri suthe
Vidhigne janubhysm vibhudha karikumbha dwayamasi


Oh daughter of the mountain,
Who knows the rules of the Vedas,
Using your two thighs,
You have achieved victory over,
The trunks of the elephant,
And the Golden pseudo stem of group of Banana plants,
And achieved victory over frontal globes,
Of Iravatha* the divine elephant,
By your holy round knees,
Which have become hard,
By repeated prostrations to your lord.

83
(Stopping of the army)
Paraa jenu rudhram dwigunasara garbhoy girisuthe
Nishanghou Unghe thee vishamavishikho bhada –maakrutha
Yadagre drishyanthe dasa satra phalaa paadayugali
Nakhagrachadhyan sura makuta sanayika nishitha


Oh daughter of the mountain,
The five arrowed cupid,
To win , Rudhra your lord,
Has made your legs,
In to an arrow case,
With ten arrows.
In the end of the case,
Are your two feet,
Studded with ten of your so called nails,
Which are the ten steel tipped arrows,
Sharpened on the crowns of Devas.

84
(Getting redemption, Entering into another’s body)
Sruthinam murdhano dadhati thava yau sekharathaya
Mama'py etau Matah sirasi dayaya dhehi charanau;
Yayoh paadhyam paathah Pasupathi-jata-juta-thatini
Yayor larksha-lakshmir aruna-Hari-chudamani-ruchih

Oh mother mine,
Be pleased to place your two feet ,
Which are the ornaments of the head of Upanishads,
The water which washes them are the river Ganges,
Flowing from Shiva’s head,
And the lac paint adorning which,
Have the red luster of the crown of Vishnu,
On my head with mercy..

85
(Removing fear of ghosts)
Namo vakam broomo nayana ramaneeyaya padayo
Thavasmai dwandhaya sphuta ruchi rasalaktha kavathe
Asooyathyantham yadhamihananaaya spruhyathe
Passonamisana pramadhavana kamkhelitharave


We tell our salutations,
To thine two sparkling feet.
Which are most beautiful to the eyes,
And Painted by the juice of red cotton.
We also know well ,
That God of all animals, your consort,
Is very jealous of the asoka trees in the garden ,
Which yearn for kick by your feet.

86
(Removing fear of ghosts, Victory over enemies)
Mrisha krithva gothra skhalana matha vailakshya namitham
Lalate bhartharam charana kamala thadayathi thee
Chiradantha salyam dhahanakritha –munmilee thavatha
Thula koti kkana kilikilith –meesana ripuna


In a playful mood,after teasing you,
About you and your family,
And at a loss to control your love tiff,
When your consort does prostrations,
Your lotus like feet touches his forehead,
And the God of love , the enemy of your Lord, who was burnt,
By the fire from his third eye,
And was keeping the enmity with your lord,
Like the ever hurting arrow,
Makes sounds like Kili Kili*,
From your belled anklets on the legs.

87
(Attracting of serpents)
Himani-hanthavyam hima-giri-nivas'aika-chaturau
Nisayam nidranam nisi charama-bhaghe cha visadau;
Varam laksmi-pathram sriyam ati srijanthau samayinam
Sarojam thvad-padau janani jayatas chitram iha kim.

Oh mother mine,
The lotus flower rots in snow,
But your feet are aces in being in snow,
The lotus flower sleeps at night,
But your feet are wakeful night and after night,
The lotus makes the goddess of wealth Lakshmi live in it,
But your feet gives Lakshmi* to its devotees,
And so your two feet always wins over the lotus,
What is so surprising in this?

88
(Making wild beasts obey)
Padham the kirhtinam prapadham apadham Devi vipadham
Katham nitham sadbhih kutina-kamati-karpara-thulam;
Katham vaa bahubhyam upayamana-kaale purabhida
Yad adhaya nyastham drshadi daya-manena manasa.


Oh, Goddess Devi,
How did the poets compare,
The foreside of your merciful feet,
Which are the source of fame to your devotees,
And which are not the source of danger to them ,
To the hard shell of tortoise,
I do not understand.
How did he who destroyed the three cities,
Take them in his hand,
And place them on hard rock*,
During your marriage?

89
(Getting rid of all diseases)
Nakhair naka-sthrinam kara-kamala-samkocha sasibhi
Tarunam dhivyanam hasata iva te chandi charanau;
Phalani svah-sthebhyah kisalaya-karagrena dhadhatam
Daridhrebhyo bhadraam sriyam anisam ahnaya dhadhatau.


Your moon like nails,
Oh mother who killed Chanda,
Which makes the celestial maidens,
Fold their hands in shame,
Forever tease your two feet,
Which unlike the holy trees in heaven,
(Which by their leaf bud like hands,
Give all they wish to the Gods,)
Give the poor people wealth and happiness,
Always and fast.

90
(Cutting of bad spells cast)
Dhadhane dinebhyah sriyam anisam asaanusadhrusim
Amandham saundharya-prakara-makarandham vikirathi;
Tav'asmin mandhara-sthabhaka-subhage yatu charane
Nimajjan majjivah karana-charanah sat-charanathaam.


My soul with six organs,
Is similar to the six legged honey bees,
Which dip at your holy feet,
Which are as pretty,
As the flower bunch,
Of the Celestial tree,
Which always grant wealth to the poor,
Whenever they wish,
And which without break showers floral honey.

91
(Getting of land, Getting riches)
Pada-nyasa-kreeda-parichayam iv'arabdhu-manasah
Skhalanthas the khelam bhavana-kala-hamsa na jahati;
Atas tesham siksham subhaga-mani-manjira-ranitha-
Chchalad achakshanam charana-kamalam charu-charite.


She who has a holy life,
The swans in your house,
Follow you without break,
As if to learn ,
Your gait which is like a celestial play.
So thine lotus like feet,
Taking recourse to the musical sound,
Produced by gems in your anklets,
Appears to teach them what they want.

92
(Getting ability to rule)
Gataas the mancathvam Druhina-Hari-Rudr'eshavara-bhrutah
Sivah svacchac-chaya-ghatita-kapata-pracchada-pata;
Tvadhiyanam bhasaam prati-phalana-rag'arunathaya
Sariri srungaro rasa iva dhrisam dhogdhi kuthukam.


Brahma, Vishnu, Rudhra and Easwara,
Who are the gods who rule the world,
Become the four legs of your cot,
So that they are able to serve you always.
Sadhashiva who is white in colour.
Becomes the bed spread on which you sleep,
And appears red , because he reflects your colour.
And to your eyes which are the personification,
Of the feelings of love,
He gives lot of happiness.

93
(Fulfillment of desires)
Araala kesheshu prakruthi-saralaa manda-hasithe
Sireeshabha chite drushad upala-sobha kucha-thate;
Bhrusam thanvi madhye pruthur urasijh'aroha-vishaye
Jagat trathum sambhor jayahti karuna kaachid aruna.


Her mercy which is beyond.
The mind and words of Our Lord Shiva,
Is forever victorious in the form of Aruna,
So as to save this world.
That spirit of mercy is in the form of,
Curves in her hairs,
In the form of natural sweetness in her smile.
In the form of pretty tenderness of a flower in her mind,
In the form of firmness of a ruby stone in her breasts,
In the form of thin seductiveness in her hips,
In the form of voluptuousness in her breasts and back.

94
(Getting all desires)
Kalankah kasthuri rajani-kara-bimbham jalamayam
Kalabhih karpurair marakatha-karandam nibiditam;
Athas thvad-bhogena prahti-dinam idam riktha-kuharam
Vidhir bhuyo bhuyo nibidayathi nunam thava krithe.


The moon that we know is thine jewel box,
Filled with water of incense,
The blackness we see in the moon,
The musk put for thy use in this box,
And the crescents we see of the moon
Is thy canister of emerald,
Full of divine camphor.
And for sure,
Brahma the creator refills these daily,
After your use,
So that they are always full.

95
(Getting of all desires)
Pur'arather antah-puram asi thathas thvach-charanayoh
Saparya-maryadha tharala-karananam asulabha;
Thatha hy'ethe neetah sathamukha-mukhah siddhim athulam
Thava dvar'opantha-sthithibhir anim'adyabhir amarah.


You are Leading light of the home of Lord Shiva,
Who destroyed the three cities,
And so coming near you and worshipping at thine feet,
Are not for those with weak mind.,
Who do not have control of their senses.
And that is why perhaps,
Indra and other Gods,
Stay outside your gates,
And attain your sweet self,
By practice of siddhis like Anima.

96
(Attainment of knowledge and wealth)
Kalathram vaidhathram kathi kathi bhajante na kavayah
Sriyo devyah ko va na bhavati pathih kairapi dhanaih;
Mahadevam hithva thava sathi sathinam acharame
Kuchabhyam aasangah kuravaka-tharor apyasulabhah.


Many poets reach the Goddess of learning,
The wife of the creaor,
By composing soulfull poems.
Many who search and attain riches,
Are termed as the Lord of the Goddess of wealth.
Oh, first among chaste woman,
Except Lord Shiva your consort.
Your breasts have not even touched,
The holy henna* tree.

97
(Redemption of the soul)
Giram aahur devim Druhina-gruhinim agaamavidho
Hareh pathnim padhmam Hara-sahacharim adhri-thanayam;
Thuriya kapi thvam dhuradhigama-niseema-mahima
Maha-maya visvam bhramayasi parabhrahma mahishi.


Oh , Parashakthi who is one with Parabrahma,
Though those who have learned Vedas,
Call you as Brahma’s wife Sarawathi,
Or call you as Vishnu’s wife Lakshmi,
Or call you as Shiva’s wife Parvathi,
You are the fourth called Maha Maya,
Who gives life to the world,
And have attained all that is to attain.

98
(Mastery over words)
Kadha kaale mathah kathaya kalith'alakthaka-rasam
Pibheyam vidyarthi thava charana-nirnejana-jalam;
Prakrithya mukhanam api cha kavitha-karanathaya
Kadha dhathe vani-mukha-kamala-thambula-rasatham.


Oh , mother mine,
When shall I , who begs for knowledge
Be able to drink, the nectar like water,
Flowing from your feet,
Mixed with reddish lac applied there?
When shall that water attain,
The goodness of saliva mixed with Thambola*,
From the mouth of goddess of learning,
Which made one born as mute,
Into the king of poets?

99
(Attainment of ultimate bliss)
Saraswathya lakshmya vidhi hari sapathno viharathe
Rathe pathivrithyam sidhilayathi ramyena vapusha
Chiram jivannehva kshapathi pasu pasa vyathikara
Paranandabhikhyam rasayathi rasam twadjanavaan.

Those who worship thee , oh mother,
Are so learned and so rich,
That even Brahma and Vishnu,
Are jealous of them
They are so handsome,
That even the wife of Cupid, Rathi,
Yearns for them.
He unbound from the ties of this birth,
Always enjoys ecstasic happiness,
And lives for ever .

100
(Attainment of all occult powers)
Pradhipa-jvalabhir dhivasa-kara-neerajana-vidhih
Sudha-suthes chandropala-jala-lavair arghya-rachana;
Svakiyair ambhobhih salila-nidhi-sauhitya karanam
Tvadiyabhir vagbhis thava janani vacham stutir iyam.


Oh Goddess who is the source of all words,
This poem which is made of words,
That you only made,
Is like showing the camphor lamp to the Sun,
Is like offering as ablation to the moon,
The water got from the moon stone,
And is like offering water worship,
To the sea.

& The result of chanting and worshipping with the stanza which follows
* The Thousand headed serpent who carries the worlds on his head
* Another name for Mooladhara Chakra
* The geometric design of Sri chakra(holy wheel) where the mother resides is described here.

* The Lord of all souls
* A mythical bird in Hindu mythology which is supposed to dring moon light
* Composed by Adhi Sankara Bhagawat Pada
* The nose jutting in between the eye brows
* Mythical birds supposed to drink the moon light
* The three major parts of Karnatic Classical music.-procedure, undulations and song
* Another name for Lord Ganesha
* God Subrahamanya
* The Tamil poet Tirugnana Sambandar who preceded Sankara
* The three folds on the belly.
* The elephant on which Indra rides
* Sound of teasing also Sound from anklets
* wealth is also called Lakshmi
* A rite in Hindu marriage called Asmarohanam
* The henna tree is supposed to wish for the embrace of maidens
* Betel leaf, betel nut andlime used for chewing

 

Mantra Rajapadam

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Garuda Dhandagam

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Sri Durga Suktam


 

The Durga sooktam in praise of Devi is one of the traditionally recited pancha sooktas of the Vedic tradition.

Om Jatavedase sunavamasomamaratiyato nidahati vedah
Sa nah parshhadati durgani vishva naveva sindhum duritatyagnih  1

Tamagnivarnam tapasa jvalantim vairochanim karmaphaleshhu jushhtamh
Durgam devii sharanamaham prapadye sutarasi tarase namah  2

Agne tvam paaraya navyo asmaansvastibhiriti durgani vishva
Pushcha prithvi bahula na urvi bhava tokaya tanayaya shamyoh  3

Vishvani no durgaha jatavedassindhunna nava duritatiparshhi
Agne atrivanmanasa grinanoasmakam bodhayitva tanunamh  4

Pritanajitam sahamanamugramagni huvema paramatsadhasthath
Sa nah parshhadati durgani vishvakshamaddevo atiduritatyagnih  5

Pratnoshhikamidyo adhvareshhu sannachcha hota navyashcha satsi
Svanchagne tanuvam piprayasvasmabhyam cha saubhagamayajasva  6

Gobhirjushhtamayujonishhiktan tavendra vishhnoranusamcharema
Nakasya prishhthamabhisamvasano vaishhnavim loka iha madayantamh  7

Om kaatyaayanaaya vidmahe  Kanyakumaari dhiimahi Tanno durgih prachodayaath

Om shaantih shaantih shaantih

 

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