Friday, December 21, 2012

Ganesha Kavacham

ll Aum shrim hrim klim glaum gam ganapataye
vara varada sarva janamme vashamanaya svaha ll 
Sri prasanna Vigneswaraya Shira Pathu,
Pathu Sri Sindhu Gambheera lochana.
Shikaayama varana vatha pathu,
Nethram pathu Ganeswaram.

Salutations to the Lord,
Let the ever pleasing remover of obstacles protect my head,
Let the God who is as great as the sea protect my eyes,
Let he who killed the elephant asura protect my hair,
And let the leader of Shiva’s army protect my eyes.
Nassikayam vakrathunda,
Phalam pathu sulochana.
Hastham pathu ganadhyaksha,
Chubukam may Sundareswara.

Let the God with the broken tusk protect my nose,
Let the God with good eyes protect my forehead,
Let he who presides over Ganas protect my arm,
And let the pretty God protect my chin.
Oshtam Pathu Vinayakam
Galam may deva nayak
Gangadharam Thaalusya
Thandavadheesa Tharakam.

Let Lord Vinayaka protect my lips,
Let the Lord of devas protect my throat,
Let he who carries Ganga protect my palate,
Let the God of the dancers protect the pupil of my eyes,
Karnam thandaweswaram pathu,
bhavapasam Thrivalayam,
Oorum pathu divyanatham,
Gajavakthrancha Jaanuni.

Let the God of dancers protect my ears,
Let he who can give me salvation protect my mind,
Let my thighs be protected by the divine Lord,
Let my knees be protected by the elephant headed God.
Uraga veethinam bhujam pathu,
karam bhoganatham cha may,
Kambukantee anugulasyam,
udaram pathu kamitharthakam.

Let God who wears serpent as sacred thread protect my arms.
Let my hands be protected by lord of pleasure,
Let the Lord witch conch like neck protect my ingers,
And let he who fulfills the desires protect my stomach.
Lambodharam katim pathu,
Gana nathancha prashtame,
Jangam pathu punyo petham,
Gaja vakthrancha pada may.

Let the Lord with a big stomach protect my hip,
Let the Lord of Ganas protect my standing pose,
Let the holy one protect my calves,
And let my feet be protected by feet.
Bhaktha palaka Sarvangam,
Rakshaa sampanna varada,
Chanda marthanda nayakam,
Sarva Shakti Pradha Thaaram.

Let all my body be protected by he who cares for his devotees,
And let me provided protection by the giver of riches,
The lord of Wind and Sun and he who gives all powers.
Sarvada Priya pooritham,
Shathru nasakam dahi,
Mithra bhandhu namo nama.

My salutations to the Lord,
Who fulfills desires always,
Who kills all my enemies,
And the friend of the Sun God.
Om maha Vignesaya Prasanna Vadanaya
Vigna Rajaya Namno Nama

Salutations and salutations to the remover of obstacles.
The great Vigneshwara and the one with a smiling face.

Jai  Ganesha!
Jai Panchamukha Ganapati!

Thursday, December 20, 2012

The Nativity

Andrea Mantegna "Madonna with Sleeping Child"
The paradox of a God incarnated is a mystery of God as a newborn or as a little child. The newborn Child, defenceless and totally dependent on the parental care, entrusted to their love, is the world’s entire wealth. The Prologue of John is one of the Gospel readings for Christmas Day. It is so well known it really does not need repeating. But mysterious enough, and it is a way to communicate mystically with us.

"In the beginning was the Word, and the Word was with God, and the Word was God.
He was in the beginning with God.
All things came to be through him, and without him nothing came to be.

What came to be through him was life,
and this life was the light of the human race;
the light shines in the darkness,

and the darkness has not overcome it...The true light, which enlightens everyone,
was coming into the world.
He was in the world, and the world came to be through him,

but the world did not know him."

He was born in the night – in the darkness, in the silence and poverty of the cave where, as Saint Paul says, "God’s grace has been revealed". So let's hope for this Grace, let's heal all our wounds, open our hearts and minds to "the loving kindness of the heart of God who visits us like the dawn from on high"(Lk 1:78)

Traditional Italian Christmas carol, simple and gentle -
Tu Scendi dalle Stelle ("You Come Down From The Stars")


You come down from the stars
Oh King of Heavens,
And you come in a cave
In the cold, in the frost.
And you come in a cave
In the cold, in the frost.

Oh my Divine Baby
I see you trembling here,
Oh Blessed God
Ah, how much it cost you,
Your loving me.
Ah, how much it cost you,
Your loving me.

For you, who are of all the world
The creator,
No robes and fire,
Oh my Lord,
No robes and fire,
Oh my Lord.

Dear chosen one, little infant,
This dire poverty,
Makes me love you more.
Since Love made you
Poor now.
Since Love made you
Poor now.
Peace be with you! 
Merry Christmas!

Tuesday, December 18, 2012

The Journey of the Magi

James Joseph Jacques Tissot "The Journey of the Magi"
Three magi were, according to Bible, three wise men from the East who visited Jesus after his birth, bearing gifts of gold, frankincense and myrrh. Different sources define differently their origin: they were from Arabia, Persia, India, or Yemen. Probably they were astrologers of the Persian court and priests of the cult of Mithras, but were later redefined as kings, based on a similar story of royal gift-giving in the Old Testament (Psalms 72:10). About 750 AD, they were given names, Caspar, Melchior and Balthasar, and were said to come from the kingdoms of Tarshish, Sheba and Seba. From about the 15th century, Balthazar, the black magus/king associated with Ethiopia became a familiar figure in European images of the Adorati on of Christ at his birth.
Andrea Mantegna "The Adoration of the Magi"
Who were they? The scholars or the theologians, the experts that know everything about the Sacred Scriptures, the possible interpretations? Those who are able to recite by heart every passage and hence are a precious help to those who wish to follow the way of God. But the main, I think, is that for them the Scriptures not just an ensemble of words and concepts to examine, but the guide to action. And they do not remain immobile, they walk.

It is a fine poem of the remarkable author, G. K. Chesterton
The Wise Men
Step softly, under snow or rain,
To find the place where men can pray;
The way is all so very plain
That we may lose the way.

Oh, we have learnt to peer and pore
On tortured puzzles from our youth,
We know all the labyrinthine lore,
We are the three wise men of yore,
And we know all things but truth.

We have gone round and round the hill
And lost the wood among the trees,
And learnt long names for every ill,
And serve the made gods, naming still
The furies the Eumenides.

The gods of violence took the veil
Of vision and philosophy,
The Serpent that brought all men bale,
He bites his own accursed tail,
And calls himself Eternity.

Go humbly ... it has hailed and snowed...
With voices low and lanterns lit;
So very simple is the road,
That we may stray from it.

The world grows terrible and white,
And blinding white the breaking day;
We walk bewildered in the light,
For something is too large for sight,
And something much too plain to say.

The Child that was ere worlds begun
(... We need but walk a little way,
We need but see a latch undone...)
The Child that played with moon and sun
Is playing with a little hay.

The house from which the heavens are fed,
The old strange house that is our own,
Where trick of words are never said,
And Mercy is as plain as bread,
And Honour is as hard as stone.

Go humbly, humble are the skies,
And low and large and fierce the Star;
So very near the Manger lies
That we may travel far.

Hark! Laughter like a lion wakes
To roar to the resounding plain.
And the whole heaven shouts and shakes,
For God Himself is born again,
And we are little children walking
Through the snow and rain.


 The mysterious beauty of Pearls, their purity and rarity always attract the people. Considered as a certain divine gift, Pearls have been incorporated into the mythology of every culture and have long been attributed with having great powers.
The Persians called them children of light and believed they were the tears of God. Almost many magical stones mentioned in Arabian, Chinese, and other Eastern tales or legends actually refer to magical pearls.
In Hindu culture, pearls were associated with the Moon and were symbols of love and purity. Hindu texts say that Krishna discovered the first pearl, which he presented to his daughter on her wedding day.
Chapter 69 of Garuda Purana describes seven other types of pearls besides Oyster Pearl (Chandra-moti), viz., pearl from Conch shell (Shankh-moti), Wild Boar’s head (Varaha-moti), Elephant’s head (Gaja-moti), Cobra’s head (Naga-moti or Nagamani), Bamboo stems (Venu-moti), Fish head (Matsya-moti), and from the sky and clouds (Akash-moti or Megh-moti). Naga Mani or Cobra pearl is the rare magical item from Naga Loka. While many Cobra Pearls are literally very bright, we can suppose that its nature of effulgence does not necessarily be external, but possessive of an inner brightness that is visible intuitively and that will clearly impress beyond just the eyes.  Sri Naga Mani have some function of lighting the way in the dark, so that even the most lost can find their way out. And this Perle is maybe some of a Heavenly spark to light the way of Truth even in the darkest of circumstances.
It corresponds with other mythical creatures. Dragons, for instance, in Chinese lore, are known to guard pearls - these pearls are actually produced by them rather than acquired from some external source. This ball with its comma-mark  commonly interpreted as a symbol of yang and yin but remains nevertheless rather mysterious element of the Chinese mythology. There are traces of the importance of the ‘sacred pearl’ of wisdom, or yang energy, in early Taoism, but it is best preserved in Buddhism as the jewel in the lotus, the mani, in the formula Om mani padme hum - "Jewel that grants all desires". The mystical flaming pearl, rendered as a small red or white sphere ringed by a fiery blaze, is often viewed as a metaphor for wisdom, enlightenment and spiritual essence.
Detail of chinese gunfu, official Manchu court robe.
 Chinese Buddhists, identifying the Dragon with the Naga, also identified the ball with their cintamani or precious pearl which grants all desires. In the "Nihongi", the Empress Jingo-Kogo found in the sea "a jewel which grants all desires," apparently the same lost by the frightened Naga Maidens. She also obtained from the submarine palace of the dragon-king the ebb-jewel (kan-ja) and the flood-jewel (man-ja), by which she was able, on at least one important occasion, to control the tides; they are described in the Nihongi as about five sun long, the former white and the latter blue - the colour of the east, whence rain comes; and the moon is controller of the oceanic tides.
Pearls in Islamic tradition holds pearls in even higher regard. The Quran speaks of pearls as one of the great rewards found in Paradise, and the gem itself has become a symbol of perfection.
The Messenger of Allah said, : "I was made to enter Paradise, and in it are stones of pearls". "Verily, for the believer in Paradise there is a pavilion made of a single, hallow pearl. Its length is 60 miles. The believer has wives that he goes to, from one to the other, yet they do not see one another."
In Christianity, of the New Jerusalem, St John wrote:"The twelve gates were twelve pearls, each gate made of a single pearl. The great street of the city was of pure gold, like transparent glass” (Revelation 21: 18-21).
But at the same time this jewelry is present not only at Paradise but also in us. And "Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you."( Matthew 7:6)

So let's be careful with our most valuable gift, the precious Pearl which we cannot let be taken from us.

Monday, December 17, 2012

Yaksha asked Yudhisthira

Peter Brook's film "The Mahabharata"
This episode is found in the Aranya Parva part of the Mahabharata. One day while living in exile in the forest, Maharaja Yudhisthira, the son of Dharmaraja, finds that while attempting to drink water from a lake, all his brothers have been killed by a mysterious Yaksha (a celestial entity). When Yudhisthira arrives, the Yaksha challenges him to answer all his questions or else face the same consequences as his brothers. These questions-answers are like Vedic sutras, short, pithy and practical, and deal with piety and religiosity.

The Yaksha then said, What is it that makes the Sun rise? Who keeps him company? Who causes him to set? And in whom is he established?

Yudhishthira answered, Brahma makes the Sun rise: the gods keep him company: Dharma causes him to set: and he is established in truth.

The Yaksha asked, By what does one become learned? By what does he attain what is very great? How can one have a second? And, O king, how can one acquire ntelligence?

Yudhishthira answered, It is by the Srutis that a person becomes learned; it is by ascetic austerities that one acquires what is very great: it is by intelligence that a person acquires a second and it is by serving the old that one becomes wise.

The Yaksha asked, What constitutes the divinity of the Brahmanas? What even is their practice that is like that of the pious? What also is the human attribute of the Brahmanas? And what practice of theirs is like that of the impious?

Yudhishthira answered, The study of the Vedas constitutes their divinity: their asceticism constitutes behaviour that is like that of the pious; their liability to death is their human attribute and slander is their impiety.

The Yaksha asked, What institutes the divinity of the Kshatriyas? What even is their practice that is like that of the pious? What is their human attribute? And what practice of theirs is like that of the impious?

Yudhishthira answered, Arrows and weapons are their divinity: celebration of sacrifices is that act which is like that of the pious: liability to fear is their human attribute; and refusal of protection is that act of theirs which is like that of the impious.

The Yaksha asked, What is that which constitutes the Sama of the sacrifice? What the Yajus of the sacrifice? What is that which is the refuge of a sacrifice? And what is that which sacrifice cannot do without?

Yudhishthira answered, Life is the Sama of the sacrifice; the mind is the Yajus of the sacrifice: the Rik is that which is the refuge of the sacrifice; and it is Rik alone which sacrifice cannot do without.

The Yaksha asked, What is of the foremost value to those that cultivate? What is of the foremost value to those that sow? What is of the foremost value to those that wish for prosperity in this world? And what is of the foremost value to those
that bring forth?

Yudhishthira answered, That which is of the foremost value to those that cultivate is rain: that of the foremost value to those that sow is seed: that of the foremost value to those that bring forth is offspring.

The Yaksha asked, What person, enjoying all the objects of the senses, endued with intelligence, regarded by the world and liked by all beings, though breathing, is not yet alive?

Yudhishthira answered, The person, who does not offer anything to these five, viz., gods, guests, servants, Pitris, and himself, though endued with breath, is not yet alive.

The Yaksha asked, What is weightier than the earth itself? What is higher than the heavens?' What is fleeter than the wind? And what is more numerous than grass?

Yudhishthira answered, The mother is weightier than the earth; the father is higher than the heaven; the mind is fleeter than the wind; and our thoughts are
more numerous than grass.

The Yaksha asked, What is that which does not close its eyes while asleep; What is that which does not move after birth? What is that which is without heart? And what is that which swells with its own impetus?

Yudhishthira answered, A fish does not close its eyes while asleep: an egg does not move after birth: a stone is without heart: and a river swells with its own impetus.

The Yaksha asked, Who is the friend of the exile? Who is the friend of the householder? Who is the friend of him that ails? And who is the friend of one about to die?

Yudhishthira answered, The friend of the exile in a distant land is his companion, the friend of the householder is the wife; the friend of him that ails is the physician: and the friend of him about to die is charity.

The Yaksha asked, Who is the guest of all creatures? What is the eternal duty? What, O foremost of kings, is Amrita? And what is this entire Universe?

Yudhishthira answered, Agni is the guest of all creatures: the milk of cows is amrita: Homa is the eternal duty: and this Universe consists of air alone.

The Yaksha asked, What is that which sojourns alone? What is that which is re-born after its birth? What is the remedy against cold? And what is the largest field?

Yudhishthira answered, The sun sojourns alone; the moon takes birth anew: fire is the remedy against cold: and the Earth is the largest field.

The Yaksha asked, What is the highest refuge of virtue? What of fame? What of heaven? And what, of happiness?

Yudhishthira answered, Liberality is the highest refuge of virtue: gift, of fame: truth, of heaven: and good behaviour, of happiness.

The Yaksha asked, What is the soul of man? Who is that friend bestowed on man by the gods? What is man's chief support? And what also is his chief refuge?

Yudhishthira answered, The son is a man's soul: the wife is the friend bestowed on man by the gods; the clouds are his chief support; and gift is his chief refuge.

The Yaksha asked, What is the best of all laudable things? What is the most valuable of all his possessions? What is the best of all gains? And what is the best of all kinds of happiness?

Yudhishthira answered, The best of all laudable things is skill; the best of all possessions is knowledge: the best of all gains is health: and contentment is the best of all kinds of happiness.

The Yaksha asked, What is the highest duty in the world? What is that virtue which always bears fruit? What is that which if controlled, leads not to regret? And who are they with whom an alliance cannot break?

Yudhishthira answered, The highest of duties is to refrain from injury: the rites ordained in the Three (Vedas) always bear fruit: the mind, if controlled, leads to no regret: and an alliance with the good never breaks.

The Yaksha asked, What is that which, if renounced, makes one agreeable? What is that which, if renounced, leads to no regret? What is that which, if renounced, makes one wealthy? And what is that which if renounced, makes one happy?

Yudhishthira answered, Pride, if renounced, makes one agreeable; wrath, if renounced leads to no regret: desire, if renounced, makes one wealthy: and avarice, if renounced, makes one happy.

The Yaksha asked, For what does one give away to Brahmanas? For what to mimes and dancers? For what to servants? And for what to king?

Yudhishthira answered, It is for religious merit that one gives away to Brahmanas: it is for fame that one gives away to mimes and dancers: it is for supporting them that one gives away to servants: and it is for obtaining relief from fear that one gives to kings.

The Yaksha asked, With what is the world enveloped? What is that owing to which a thing cannot discover itself? For what are friends forsaken? And for what does one fail to go to heaven?

Yudhishthira answered, The world is enveloped with darkness. Darkness does not permit a thing to show itself. It is from avarice that friends are forsaken. And it is connection with the world for which one fails to go to heaven.

The Yaksha asked, For what may one be considered as dead? For what may a kingdom be considered as dead? For what may a Sraddha be considered as dead? And for what, a sacrifice?

Yudhishthira answered, For want of wealth may a man be regarded as dead. A kingdom for want of a king may be regarded as dead. A Sraddha that is performed with the aid of a priest that has no learning may be regarded as dead. And a sacrifice in which there are no gifts to Brahmanas is dead.

The Yaksha asked,--'What constitutes the way? What, has been spoken of as water? that, as food? And what, as poison? Tell us also what is the proper time of a Sraddha, and then drink and take away as much as you liked!

Yudhishthira answered, They that are good constitute the way. Space has been spoken of as water. The cow is food. A request is poison. And a Brahmana is regarded as the proper time of a Sraddha. I do not know what you may think of all this, O Yaksha?

The Yaksha asked, What has been said to be the sign of asceticism? And what is true restraint? What constitutes forgiveness. And what is shame?

Yudhishthira answered, Staying in one's own religion is asceticism: the restraint of the mind is of all restraints the true one: forgiveness consists in enduring enmity; and shame, in withdrawing from all unworthy acts.

The Yaksha asked, What, O king is said to be knowledge? What, tranquility? What constitutes mercy? And what has been called simplicity?

Yudhishthira answered, True knowledge is that of Divinity. True tranquility is that of the heart. Mercy consists in wishing happiness to all. And simplicity is equanimity of heart.

The Yaksha asked, What enemy is invincible? What constitutes an incurable disease for man? What sort of a man is called honest and what dishonest?

Yudhishthira answered, Anger is an invincible enemy. Covetousness constitutes an incurable disease. He is honest that desires the weal of all creatures, and he is dishonest who is unmerciful.

The Yaksha asked, What, O king, is ignorance? And what is pride? What also is to be understood by idleness? And what has been spoken of as grief?

Yudhishthira answered, True ignorance consists in not knowing one's duties. Pride is a consciousness of one's being himself an actor or sufferer in life. Idleness consists in not discharging one's duties, and ignorance in grief.

The Yaksha asked, What has steadiness been said by the Rishis to be? And what, patience? What also is a real ablution? And what is charity?

Yudhishthira answered, Steadiness consists in one's staying in one's own religion, and true patience consists in the subjugation of the senses. A true bath consists in washing the mind clean of all impurities, and charity consists in protecting all creatures.

The Yaksha asked, What man should be regarded as learned, and who should be called an atheist? Who also is to be called ignorant? What is called desire and what are the sources of desire? And what is envy?

Yudhishthira answered, He is to be called learned who knows his duties. An atheist is he who is ignorant and so also he is ignorant who is an atheist. Desire is due to objects of possession, and envy is nothing else than grief of heart.

The Yaksha asked, What is pride, and what is hypocrisy? What is the grace of the gods, and what is wickedness?

Yudhishthira answered, Stolid ignorance is pride. The setting up of a religious standard is hypocrisy. The grace of the gods is the fruit of our gifts, and wickedness consists in speaking ill of others.

The Yaksha asked, Virtue, profit, and desire are opposed to one another. How could things thus antagonistic to one another exist together?

Yudhishthira answered, When a wife and virtue agree with each other, then all the three you have mentioned may exist together.

The Yaksha asked, Who is he that is condemned to everlasting hell? It behooves you to soon answer the question that I ask!

Yudhishthira answered, He that summons a poor Brahmana promising to make him a gift and then tells him that he has nothing to give, goes to everlasting hell. He also must go to everlasting hell, who imputes falsehood to the Vedas, the scriptures, the Brahmanas, the gods, and the ceremonies in honour of the Pitris, He also goes to everlasting hell who though in possession of wealth, never gives away nor enjoys himself from avarice, saying, he has none.

The Yaksha asked, By what, O king, birth, behaviour, study, or learning does a person become a Brahmana? Tell us with certitude!

Yudhishthira answered, Listen, O Yaksha! It is neither birth, nor study, nor learning, that is the cause of Brahmanahood, without doubt, it is behaviour that constitutes it. One's behaviour should always be well-guarded, especially by a Brahmana. He who maintains his conduct unimpaired, is never impaired himself. Professors and pupils, in fact, all who study the scriptures, if addicted to wicked habits, are to be regarded as illiterate wretches. He only is learned who performs his religious duties. He even that has studied the four Vedas is to be regarded as a wicked wretch scarcely distinguishable from a Sudra (if his conduct be not correct). He only who performs the Agnihotra and has his senses under control, is called a Brahmana!

The Yaksha asked, What does one gain that speaks agreeable words? What does he gain that always acts with judgment? What does he gain that has many friends? And what he, that is devoted to virtue?

Yudhishthira answered, He that speaks agreeable words becomes agreeable to all. He that acts with judgment obtains whatever he seeks. He that has many friends lives happily. And he that is devoted to virtue obtains a happy state (in the next world).

The Yaksha asked, Who is truly happy? What is most wonderful? What is the path? And what is the news? Answer these four questions of mine and let your dead brothers revive.

Yudhishthira answered, O amphibious creature, a man who cooks in his own house, on the fifth or the sixth part of the day, with scanty vegetables, but who is not in debt and who stirs not from home, is truly happy. Day after day countless creatures are going to the abode of Yama, yet those that remain behind believe themselves to be immortal. What can be more wonderful than this? Argument leads to no certain conclusion, the Srutis are different from one another; there is not even one Rishi whose opinion can be accepted by all; the truth about religion and duty is hid in caves: therefore, that alone is the path along which the great have trod. This world full of ignorance is like a pan. The sun is fire, the days and nights are fuel. The months and the seasons constitute the wooden ladle. Time is the cook that is cooking all creatures in that pan (with such aids); this is the news.

The Yaksha asked, You have, O repressor of foes, truly answered all my questions! Tell us now who is truly a man, and what man truly possesses every kind of wealth.

Yudhishthira answered, The report of one's good action reaches heaven and spreads over the earth. As long as that report lasts, so long is a person to whom the agreeable and the disagreeable, weal and woe, the past and the future, are the same, is said to possess every kind of wealth.

 Pleased by the answers of Yudhisthira, the Yaksha who was none other than Dharmaraja (the father of Yudhisthira and the embodiment of religiosity) revives all the brothers of Yudhisthira and offers him many benedictions.

Sri Samba Sadashiva Ayuta Namavali - 1

Photo by Allan Ranu
10000 Names of Lord Shiva

shrii saaMba sadaashiva ayuta naamaaavaliH
akaarasya brahmadevataa mR^ityunjayaarthe viniyogaH

oM akaaraaya namaH
oM akaMpitaaya namaH
oM akaayaaya namaH
oM akaraaya namaH
oM akR^ityaaya namaH
oM akaaraadikshakaaraanta varNaabjaaya namaH
oM akR^itaaya namaH
oM akledyaaya namaH
oM akriyaaya namaH
oM akuNThaaya namaH (10)
oM akhaNDasacchitaananda vigrahaaya namaH
oM akhilaapadaamapahaariNe namaH
oM akhiladevataatmane namaH
oM akhaNDabhogasaMpanna lokabhaavitaamR^ine namaH
oM akhilalokaika jananaaya namaH
oM akharva kharvamaMgalaa kalaakadaMba maM~njarii saritpravaaha maadhurii vijruMbhaNaamadhupradaaya namaH
oM akhaNDaikarasaaya namaH
oM akhaNDaatmane namaH
oM akhileshvaraaya namaH (20)
oM agaNitaguNagaNaaya namaH
oM agnijwaalaaya namaH
oM agravaraaya namaH
oM agnidaaya namaH
oM agataye namaH
oM agastyaaya namaH
oM agragaNyaaya namaH
oM agninetraaya namaH
oM agnaye namaH
oM agniShToma dwijaaya namaH (30)
oM agamya gamanaaya namaH
oM agriyaaya namaH
oM agrevadhaaya namaH
oM agaNyaaya namaH
oM agrajaaya namaH
oM agocaraaya namaH
oM agnivarNamayaaya namaH
oM agnipuMjanibhekshaNaaya namaH
oM agnyaaditya sahasraabhaaya namaH
oM agnivarNa vibhuuShaNaaya namaH
oM agamyaaya namaH
oM aguNaaya namaH
oM agryaaya namaH
oM agradeshikaishwarya viirya vijR^iMbhiNe namaH
oM agrabhuje namaH
oM agnigarbhaaya namaH
oM aagamya gamanaaya namaH
oM agnimukhanetraaya namaH
oM agniruupaaya namaH
oM aganiShTomaartvijaaya namaH
( 50)
oM aghora ghora ruupaaya namaH
oM aghasmaraaya namaH
oM aghoraaShTaka tatwaaya namaH
oM aghoraaya namaH
oM aghoraatmaka hR^idayaaya namaH
oM aghoraatmaka dakshiNa vadanaaya namaH
oM aghoraatmaka kaNTaaya namaH
oM aghoreshwaraaya namaH
oM aghoraatmane namaH
oM aghaghnaaya namaH
oM acalopamaaya namaH
oM achyutaaya namaH
oM acalaacalaaya namaH
oM acalaaya namaH
oM acha~nchalaaya namaH
oM achintyaaya namaH
oM achetanaaya namaH
oM achintaniiyaaya namaH
oM acharaaya namaH
oM achintyashaktaye namaH
oM achintya divya mahima ra~njitaaya namaH
oM acyutaalaya saayakaaya namaH
oM achala vaasine namaH
oM acchhadantaaya namaH
oM ajitaaya namaH
oM ajaata shatrave namaH
oM ajaDaaya namaH
oM ajaraaya namaH
oM ajitaagama baahave namaH
oM ajaatmane namaH
oM ajmakuuTaaya namaH
oM ajalaaya namaH
oM ajwaalaaya namaH
oM aGYaapakaaya namaH
oM aGYaanaaya namaH
oM aGYaanatimiradhvaantabhaaskaraaya namaH
oM aGYaana naashakaaya namaH
oM aGYaanaapahaaya namaH
oM aTTahaasa bhinna padmajaaNDakoshasantataye namaH
oM aNave namaH
oM aNimaadi guNeshaaya namaH
oM aNoraNiiyase namaH
oM aNimaadiguNaakaraaya namaH
oM atandritaaya namaH
oM atidiiptaaya namaH
oM atidhuumraaya namaH
oM ativR^idhdaaya namaH
oM atitaye namaH
oM atre namaH
oM atighoraaya namaH (100)


Shivaparadha Kshamapana Stotram

From "The Gospel of Sri Ramakrishna"

aadau karmaprasaN^gaatkalayati kalushhaM maatR^ikukshau sthitaM maaM viNmuutraamedhyamadhye kathayati nitaraaM jaaTharo jaatavedaaH yadyadvai tatra duHkhaM vyathayati nitaraaM shakyate kena vaktuM kshantavyo me.aparaadhaH shiva shiva shiva
bho shrii mahaadeva shambho || 1||
Even before I saw the light of this world,
my sins from previous births,
Through which I passed because of desire
for the fruit of my deeds, 
Punished me as I lay in my mother’s womb.
There I was boiled in the midst of filthy things:
Who can describe the pain that afflicts the child
in its mother’s womb?
Therefore, O Shiva! O Mahadeva! O Shambhu! 
Forgive me, I pray, for my transgressions.
baalye duHkhaatireko malalulitavapuH stanyapaane pipaasaa no shaktashchendriyebhyo bhavaguNajanitaaH jantavo maaM tudanti |naanaarogaadiduHkhaadrudanaparavashaH shaN^karaM na smaraami kshantavyo me.aparaadhaH shiva shiva shiva bho shrii mahaadeva shambho || 2||
In childhood my suffering never came to an end;
My body was covered with filth
and I craved for my mother’s breasts.
Over my body and limbs I had no control;
I was pursued by troublesome flies and mosquitoes;
Day and night I cried with the pain of many an ailment,
forgetting Thee, O Shankara!
Therefore, O Shiva! O Mahadeva! O Shambhu! 
Forgive me, I pray, for my transgressions.
prauDho.ahaM yauvanastho vishhayavishhadharaiH paJNchabhirmarmasandhau dashhTo nashhTo.avivekaH sutadhanayuvatisvaadusaukhye nishhaNNaH |shaiviichintaavihiinaM mama hR^idayamaho maanagarvaadhiruuDhaM kshantavyo me.aparaadhaH shiva shiva shiva bho shrii mahaadeva shambho || 3||
In youth the venomous snakes of sound, sight,
taste, touch, and smell,  
Bit into my vitals and slew my discrimination
I was engrossed in the pleasures of wealth,
sons, and a youthful wife.
Alas! My heart, bereft of the thought of Shiva, 
Was filled with arrogance and pride,
Therefore, O Shiva! O Mahadeva! O Shambhu! 
Forgive me, I pray, for my transgressions.
vaardhakye chendriyaaNaaM vigatagatimatishchaadhidaivaaditaapaiH paapai rogairviyogaistvanavasitavapuH prauDhahiinaM cha diinam.h |mithyaamohaabhilaashhairbhramati mama mano dhuurjaTerdhyaanashuunyaM kshantavyo me.aparaadhaH shiva shiva shiva bho shrii mahaadeva shambho || 4||
Now in old age my senses have lost the power
of proper judging and acting;
My body, though still not wholly bereft of life,
Is weak and senile from many afflictions,
from sins and illnesses and bereavements;
But even now my mind, instead of meditating on Shiva,
Runs after vain desires and hollow delusions.
Therefore, O Shiva! O Mahadeva! O Shambhu!
Forgive me, I pray, for my transgressions.
no shakyaM smaartakarma pratipadagahanapratyavaayaakulaakhyaM shraute vaartaa kathaM me dvijakulavihite brahmamaarge.asusaare |GYaato dharmo vichaaraiH shravaNamananayoH kiM nididhyaasitavyaM kshantavyo me.aparaadhaH shiva shiva shiva
bho shrii mahaadeva shambho || 5||
The duties laid down in the smriti-perilous
and abstruse-are now beyond me;
How can I speak of the Vedic injunctions for Brahmins,
as means for attaining Brahman?
Never yet have I rightly grasped, through discrimination,
The meaning of hearing the scriptures from the guru
and reasoning on his instruction;
How then can I speak of reflecting on Truth
without interruption?
Therefore, O Shiva! O Mahadeva! O Shambhu!
Forgive me, I pray, for my transgressions.
snaatvaa pratyuushhakaale snapanavidhividhau naahR^itaM gaaN^gatoyaM puujaarthaM vaa kadaachidbahutaragahanaatkhaNDabilviidalaani |naaniitaa padmamaalaa sarasi vikasitaa gandhadhuupaiH tvadarthaM
kshantavyo me.aparaadhaH shiva shiva shiva
bho shrii mahaadeva shambho || 6||
Not even once have I finished my bath before sunrise and brought from the Ganges Water
to bathe Thy holy image;
Never, from the deep woods, have I brought the sacred vilwa leaves for Thy worship;
Nor have I gathered full-blown lotuses from the lakes,
Nor ever arranged the lights
and the incense for worshipping Thee.
Therefore, O Shiva! O Mahadeva! O Shambhu!
Forgive me, I pray, for my transgressions.
dugdhairmadhvaajyutairdadhisitasahitaiH snaapitaM naiva liN^gaM no liptaM chandanaadyaiH kanakavirachitaiH puujitaM na prasuunaiH |dhuupaiH karpuuradiipairvividharasayutairnaiva bhakshyopahaaraiH kshantavyo me.aparaadhaH shiva shiva shiva
bho shrii mahaadeva shambho || 7||
I have not bathed Thine image with milk and honey,
with butter and other oblations;
I have not decked it with fragrant sandalpaste;
I have not worshipped Thee with golden flowers,
with incense, with camphor-flame and savoury offerings.
Therefore, O Shiva! O Mahadeva! O Shambhu!
Forgive me, I pray, for my transgressions.
dhyaatvaa chitte shivaakhyaM prachurataradhanaM naiva dattaM dvijebhyo havyaM te lakshasaN^khyairhutavahavadane naarpitaM biijamantraiH |no taptaM gaaN^gaatiire vratajananiyamaiH rudrajaapyairna vedaiH kshantavyo me.aparaadhaH shiva shiva shiva
bho shrii mahaadeva shambho || 8||
I have not made rich gifts to the Brahmins, cherishing in my heart, O Mahadeva, Thy sacred form;
I have not made in the sacred fire the million oblations of butter,
Repeating the holy mantra given to me by my guru;
Never have I done penance along the Ganges with japa and study of the Vedas.
Therefore, O Shiva! O Mahadeva! O Sambhu!
Forgive me, I pray, for my transgressions. 
sthitvaa sthaane saroje praNavamayamarutkumbhake suukshmamaarge shaante svaante praliine prakaTitavibhave jyotiruupe.aparaakhye | liN^gaGYe brahmavaakye sakalatanugataM shaN^karaM na smaraami kshantavyo me.aparaadhaH shiva shiva shiva
bho shrii mahaadeva shambho || 9||
I have not sat in the lotus posture, nor have I ever controlled
The prana along the Sushumna, repeating the syllable Om;
Never have I suppressed the turbulent waves of my mind,
nor merged the self-effulgent Om in the ever-shining
whose nature is that of the highest Brahman; 
Nor have I, in Samadhi, meditated on Shankara, 
who dwells in every form as the Inner Guide.
Therefore, O Shiva! O Mahadeva! O Shambhu! 
Forgive me, I pray, for my transgressions.
nagno niHsaN^gashuddhastriguNavirahito dhvastamohaandhakaaro naasaagre nyastadR^ishhTirviditabhavaguNo naiva dR^ishhTaH kadaachit.h unmanyaa.avasthayaa tvaaM vigatakalimalaM shaN^karaM na smaraami kshantavyo me.aparaadhaH shiva shiva shiva
bho shrii mahaadeva shambho || 10||
Never, O Shiva! Have I seen Thee, the Pure,
the Unattached, the Naked One,
Beyond the three gunas, free from delusion and darkness, absorbed in meditation,
And ever aware of the true nature of the world;
Nor, with a longing heart, have I meditated on Thine
auspicious and sin-destroying form.
Therefore, O Shiva! O Mahadeva! O Shambhu!
Forgive me, I pray, for my transgressions.
chandrodbhaasitashekhare smarahare gaN^gaadhare shaN^kare sarpairbhuushhitakaNThakarNayugale netrotthavaishvaanare |dantitvakkR^itasundaraambaradhare trailokyasaare hare mokshaarthaM kuru chittavR^ittimachalaamanyaistu kiM karmabhiH || 11||
O mind, to gain liberation, concentrate wholly on Shiva,
The sole Reality underlying the worlds, the Giver of good;
Whose head is illumined by the crescent moon
and in whose hair the Ganges is hidden;
Whose fire-darting eyes consumed the god of earthly love;
whose throat and ears are decked with snakes;
Whose upper garment is a comely elephant-skin.
Of what avail are all the other rituals?
kiM vaa.anena dhanena vaajikaribhiH praaptena raajyena kiM kiM vaa putrakalatramitrapashubhirdehena gehena kim.h | GYaatvaitatkshaNabhaN^guraM sapadi re tyaajyaM mano duurataH svaatmaarthaM guruvaakyato bhaja mana shriipaarvatiivallabham.h || 12||
O mind, of what are wealth or horses, elephants or a kingdom?
Of what avail the body or a house?
Know all these to be but momentary and quickly shun them;
Worship Shiva, as your guru instructs you, for the attaining of Self-Knowledge.
aayurnashyati pashyataaM pratidinaM yaati kshayaM yauvanaM pratyaayaanti gataaH punarna divasaaH kaalo jagadbhakshakaH |lakshmiistoyataraN^gabhaN^gachapalaa vidyuchchalaM jiivitaM tasmaattvaaM (maaM) sharaNaagataM sharaNada tvaM raksha rakshaadhunaa || 13||
Day by day does man come nearer to death;
His youth wears away; the day that is gone never returns.
Almighty Time devours everything;
Fickle as lightning is the goddess of fortune.
O Shiva!

O Giver of shelter to those that come to Thee for refuge!
Protect me, who have taken refuge at Thy feet.
vande devamumaapatiM suraguruM vande jagatkaaraNaM
vande pannagabhuushhaNaM mR^igadharaM vande pashuunaaM patim.h | vande suuryashashaaN^kavahninayanaM vande mukundapriyaM vande bhaktajanaashrayaM cha varadaM vande shivaM shaN^karam.h ||14||
I salute the self-effulgent Guru of the gods, the Lord of Uma;
I salute the Cause of the Universe
I salute the Lord of beasts, adorned with snakes;
I salute Shiva, whose three eyes shine
like the sun, the moon, and fire;
I salute the Beloved of Krishna; I salute Shankara, 
who bestows boons on His devotees and gives them shelter;
I salute the auspicious Shiva. 
gaatraM bhasmasitaM cha hasitaM haste kapaalaM sitaM khaTvaaN^gaM cha sitaM sitashcha vR^ishhabhaH karNe site kuNDale |gaN^gaaphenasitaa jaTaa pashupateshchandraH sito muurdhani so.ayaM sarvasito dadaatu vibhavaM paapakshayaM sarvadaa || 15||
O Shiva! White is Thy body, covered with ashes;
white shine Thy teeth when Thou smilest!
White is the skull Thou holdest in Thy hand; white is Thy club,
which threatens the wicked!
White is the bull on which Thou ridest;
white are the rings that hang from Thine ears!
White appear Thy matted locks,
covered with the foam of the Ganges;
White shines the moon on Thy forehead!
May He who is all white, all pure,
bestow on me the treasure of forgiveness for my transgressions!
karacharaNakR^itaM vaakkaayajaM karmajaM vaa shravaNanayanajaM vaa maanasaM vaa.aparaadham.h |vihitamavihitaM vaa sarvametatkshmasva shiva shiva karuNaabdhe shrii mahaadeva shambho || 16||
O Shiva, forgive all the sins that I have committed
With hands or feet, with words or body,
with ears or eyes, with mind or heart;
Forgive my sins, those past and those that are yet to come!
Victory unto Shiva, the Ocean of Compassion,
the Great God, the Abode of Blessedness!
|| iti shrImad.h shaN^karaachaaryakR^ita shivaaparaadhakshamaapaNa stotraM saMpUrNam.h |


Sunday, December 16, 2012

Ganesha Bhujangam

gaṇēśabhujaṅgam by Adi Sankara

raNat kSudraghaNTAninAdAbhirAmam
calat tANDavOddaNDavatpadmatAlam|
lasat tundilAGgOparivyAlahAram
gaNAdhIzamIzAnasUnuM tamIDE||1||

I praise the leader of the Gana of Rudra, Who is the son of Ishan (Shiv), Who appears pleasing with the sounds of joyful swinging small bells across His body, Whose lotus-feet is trembling to the dance of Tandav in rebellious ways, and Who has a snake-garland shining over His belly.||1||
gaṇādhīśamīśānasūnuṃ tamīḍē||2||

I praise the leader of the Gana of Rudra, Who is the son of Ishan, Whose face is resplendent hearing the sounds coming out from the strings of veena, Who has a resplendent trunk-stem and temple, Who has a shiny flow of juice from the trunk-temple, and Who has a trickling garland of fragrant flowers with bumble-bees hovering around.||2||
pralambōdaraṃ vakratuṇḍaikadantam
gaṇādhīśamīśānasūnuṃ tamīḍē||3||

I praise the leader of the Gana of Rudra, Who is the son of Ishan, Who is shining like the blood-red inner new shoots of the china rose (a.dahula) owing to the morning red light, Who has a large belly, Who has a round belly, and Who has one-elephant tusk.||3||
vibhūṣaikabhūṣaṃ bhavadhvaṃsahētum
gaṇādhīśamīśānasūnuṃ tamīḍē||4||

I praise the leader of the Gana of Rudra, Who is the son of Ishan, Who is adorned by colorful shining garland of diamonds and jewels, Who is adorned at the forehead by streaks of diamond-like moon, Who is like the ornament of those without ornaments, and Who is for the destruction of the world (at the end of Kalpa).||4||
marut sundarīcāmaraiḥ sēvyamānam
gaṇādhīśamīśānasūnuṃ tamīḍē||5||

I praise the leader of the Gana of Rudra, Who is the son of Ishan, Who has elevating creeper like hand, which is worth a sight, Whose forehead is moving to and fro and shining, and Who is served by the fan of shining beauty.||5||
kalābindugaṃ gīyatē yōgivaryair-
gaṇādhīśamīśānasūnuṃ tamīḍē||6||

I praise the leader of the Gana of Rudra, Who is the son of Ishan, Who has a shining and rough tongue, Who has yellowish corner (pupil) of the eyes, Who takes an incarnation for mercy, comfort and benevolence, and Who is attained by the Yogi who sing His praises.||6||
yamēkākṣaraṃ nirmalaṃ nirvikalpam
paraṃ pāramōṅkāramānmāyagarbham
vadanti pragalbhaṃ purāṇaṃ tamīḍē||7||

I praise that Ganesha, Who is the beginning of the universe, Who is pure, Who is free from differences, Who is beyond the qualities, Who is pure bliss, Who is formless, Who is beyond everything, Who is OMkar, Who is the creator of illusions, and Whom eminent Purana sing.||7||
cidānandasāndrāya śāntāya tubhyam
namō viśvakartrē ca hartrē ca tubhyam|
namō'nantalīlāya kaivalyabhāsē
namō viśvabīja prasīdēśasūnō||8||

Salutations for Ganesha, Who agglutinates happiness and bliss, Who is peaceful, Who creates and destroys the world, Who has immeasurable leela, Who is only light or enlightenment. O Ganesh, Who is the root of the world, Who is the son of Shiv! Accept my salutes and be happy on me.||8||
imaṃ sustavaṃ prātarutthāya bhaktyā
paṭhēdyastu martyō labhētsarvakāmān|
gaṇēśaprasādēna sidhyanti vācō
gaṇēśē vibhau durlabhaṃ kiṃ prasannē||

Those who study this eulogy, having woken up in the morning, with devotion achieve all the desires in the mundane existence. They also attain Vaak-Siddhi (a power in which spoken wishes get fulfilled). When Ganesh is happy, then what can be difficult? (Nothing).||9||

Om Satyavinayaka Namah

Saturday, December 15, 2012

The Crown

Durga's head bronze statue
The crown is an emblem of victory, sovereignty, and empire. It is a visible sign of success, thus the term "crowning achievement," and its significance as the decoration of the ultimate level of rank and power, makes bearing the crown a great honour. Crowns are also sometimes symbols of God, as he is considered by some to be the "King of all."
Indra Sculpture, 2nd century, The Metropolitan Museum of Art
The essential meaning is derived from the character of the head, which surmounts the body and rises above it. Thus it symbolizes the idea of pre-eminence, which is at the core of such designations as a crowning achievement. It is the completion of things, signifying continuity and duration within the circle of time. Bringing to an apex all these attributes, it is the perfect symbol for sovereignty and seems to suggest a point where immortality and mortality converge.  Kings wearing crowns patterned after this archetype were considered as divine channels through whom a whole kingdom gained strength, virtue and life.  The crown is representative of a victory over darkness and vice.
In the Christian tradition, the image of Mary crowned as Queen of heaven is usually known by the Latin phrase "Maria regina". In them Mary is represented in a number of ways: as the throne of God carrying the Lord and giving him to humanity; as a praying figure in an attitude of intercession and as a sign of the divine presence on the journey of the faithful until the day of the Lord; as the protectress who stretches out her mantle over the peoples (Pokrov).
In Mexico, a crown filled with this grain was the symbol of Tonacatecuhtli (Lord of Our Flesh), who was believed to be the creator god and food-giver and who gave man all things and was the only one pictured with the royal crown.
All of these crowns were believed to contain a spiritual power which was either bestowed or was an attribute of the wearer's power. In the alchemy, the radiant nature of pure gold relates closely to the shape of the radiating crown which, like a halo, represents the power contained in the head and signifies the seat of the soul. To wear this crown is to have arrived at a threshold of spiritual enlightenment.
Buddha Maitreya statue, Ladakh.The representation of a Dhyani-Buddha can be seen on each of the leaves of this five-leaves crown.
In India and Southeast Asia the crown usually took the form of the sikhari of Hindu temples or the shape of a Buddhist stupa. The powerful crown thus encircling the head was echoed in the shape of the temple tower in India, where the structure was considered to be a microcosm of the cosmic Heavenly Man. Its tower was its head and was fashioned in the shape of a tapering sikhara which rises above the inner sanctum of the temple. On its ornamented sides progressive stages of manifestation, from above below, can often be traced. It is crowned with an octagonal or circular dome-like form called a stupika, which itself is capped by a fluted blue lotus and the Kailasa, symbolizing the Jar of Nectar.
Kandariya Mahadeva, Khajuraho
Thus, the sikhara acts as a channel for immortality which passes through the lotus crown down into the sanctuary below. In these cases, the crown it is also a symbol of divine connection and eternal life. That through a divine connection, there is a heavenly realm where all things are perfect.


Friday, December 14, 2012

I take the Merciful One's shape

"Al-'Ikhlas" by Shukor Yahya
Poem by Imadeddin Nasimi

I take the Merciful One's shape, the Merciful I am.
The Spirit Absolute, the word of God and the Koran.

I was the one who told the secret of the burning hills
I was the bright fire's Abraham. I'm Moses and Imran.

I'm Jesus, Alexander and the water that gives life.
It's immortality I have, the source of life I am.

I am the sea, its coast I am. I am the shell and the pearl.
A pearl not only of the sea — the ocean's pearl I am.

I'm thought and beauty. I am attributes. I am desire.
I am the portrait, and the lover charmed by it I am.

I am the balm and doctor, the recovery and pain.
The sufferer the relief of suffering I am.

I am the Holy Book, its letters, he to whom God spoke.
The word, the one who spoke it and the argument I am.

The bearer of the cup I am, the wineseller, the drunk.
The spring of Heaven, the winepourer, the wine and cup I am.

I am much-repeated prayer. I am hypocrisy.
I am the one-God faith and of that the flame I am.

I am the Joy-provider, the All-merciful, the Wise.
Beatitude, Eternity and Paradise I am.

Know God, acknowledge him, Nesimi! You are mankind's son
And I am he who did receive from God the name of man.

Translated by P. Tempest

Thursday, December 13, 2012

Sri Annapurna Ashtottara Sata Namavali

Om Hreem Shreem Kleem Namo Bhagwati |
Maaheshwari Annapurnaaye Swaahaa |
Annapurna is a Sanskrit name which literally means "full of food" (feminine form), often translated as Goddess of the Harvests. In Hinduism, Annapurna is the Mother who nourishes all living beings. She is the representation for the one who grants sustenance on every level.

108 Names of Goddess Annapoorna
  1. Om Anna-purnayai namaha
  2. Om Shivayai namaha
  3. Om Devyai namaha
  4. Om Bheemayai namaha
  5. Om Pushtyai namaha
  6. Om Sarsvatyai namaha
  7. Om Sarva-gynayai namaha
  8. Om Parvatyai namaha
  9. Om Durgayai namaha
  10. Om Sharvanyai namaha
  11. Om Shiva-valla-bhayai namaha
  12. Om Veda-vedyayai namaha
  13. Om Maha-vidyayai namaha
  14. Om Vidya-datyai namaha
  15. Om Visharadayai namaha
  16. Om Kumaryai namaha
  17. Om Tripurayai namaha
  18. Om Balayai namaha
  19. Om Lakshmyai namaha
  20. Om Bhaya-harinyai namaha
  21. Om Bhava-nyai namaha
  22. Om Vishnu-jananyai namaha
  23. Om Bramhadi-jananyai namaha
  24. Om Ganesha jananyai namaha
  25. Om Shakyai namaha
  26. Om Kumara-jananyai namaha
  27. Om Shubhayai namaha
  28. Om Bhoga-pradayai namaha
  29. Om Bhaga-vatyai namaha
  30. Om Bhakta-bheeshta-pradayeinyai namaha
  31. Om Bhava-roga-garayai namaha
  32. Om Bhavyayai namaha
  33. Om Shubrayai namaha
  34. Om Parama-mangalayai namaha
  35. Om Bhavanyai namaha
  36. Om Chamchalayai namaha
  37. Om Gaoryai namaha
  38. Om Charu-chandra-kala-dharayai namaha
  39. Om Vishalaksyai namaha
  40. Om Visha-matayai namaha
  41. Om Visha-vandyayai namaha
  42. Om Vilasinyai namaha
  43. Om Aaryayai namaha
  44. Om Kalyana-nilayayai namaha
  45. Om Rudranyai namaha
  46. Om Kamala-sanayai namaha
  47. Om Shubha-pradayai namaha
  48. Om Shubhayai namaha
  49. Om Anantayai namaha
  50. Om Matta-peena-payo-dharayai namaha
  51. Om Ambayai namaha
  52. Om Samhara-madhanyai namaha
  53. Om Mrudanyai namaha
  54. Om Sarva-mangalayai namaha
  55. Om Vishnu samgelitayai namaha
  56. Om Sidhayai namaha
  57. Om Bramhanyai namaha
  58. Om Sura-sevitayai namaha
  59. Om Para-manamda-dayai namaha
  60. Om Shantyai namaha
  61. Om Paramananda-rupinyai namaha
  62. Om Paramananda jananyai namaha
  63. Om Para-nanda pradayai namaha
  64. Om Paro-pakara niratayai namaha
  65. Om Paramayai namaha
  66. Om Bhakta-vatsalayai namaha
  67. Om Purna-chandra-bhava-danayai namaha
  68. Om Purna-chanda-nibhamshukayai namaha
  69. Om Shubha-lakshana sampannayai namaha
  70. Om Shubha-saobhagya-nilayayai namaha
  71. Om Shubha-dayai namaha
  72. Om Rati-priyayai namaha
  73. Om Chandikayai namaha
  74. Om Chanda-madanayai namaha
  75. Om Chanda-darpa-nivarinyai namaha
  76. Om Martanda-nayanayai namaha
  77. Om Sadvyai namaha
  78. Om Chandragni-nayanayai namaha
  79. Om Satyai namaha
  80. Om Pundareeka-harayai namaha
  81. Om Purnayai namaha
  82. Om Punya-dayai namaha
  83. Om Punya-rupinyai namaha
  84. Om Mayatee-tayai namaha
  85. Om Shreshta-mayayai namaha
  86. Om Shreshta-dharmatma-vanditayai namaha
  87. Om Asrushtyai namaha
  88. Om Samga-rahitayai namaha
  89. Om Srushti-hetu-kavardhinyai namaha
  90. Om Vrusharudayai namaha
  91. Om Shula-hastayai namaha
  92. Om Sdhiti samhara karinyai namaha
  93. Om Mandasmitayai namaha
  94. Om Skanda-matayai namaha
  95. Om Shudha-chittayai namaha
  96. Om Muni-stutayai namaha
  97. Om Maha-bhagavatyai namaha
  98. Om Dakshayai namaha
  99. Om Daksha-dhvara-vinashinyai namaha
  100. Om Sarvardha datyai namaha
  101. Om Savitryai namaha
  102. Om Sada-shiva-kutumbinyai namaha
  103. Om Nitya sundara sarvaga namaha
  104. Om Sachidananda lakshanayai namaha
  105. Om Sarva-devata sampujyayai namaha
  106. Om Shankara-priya-vallabhayai namaha
  107. Om Sarva-dharayai namaha
  108. Om Maha-sadhvyai namaha
eti Sri Annapurna Astottara Satanamavali Samaptam

 Om Sri Anna-purnayai Namaha 

Sri Sudarshana Ashtottara Sata Namavali

The Sudarshana Chakra (Sanskrit: सुदर्शन चक्र) is a spinning, disk-like super weapon with 108 serrated edges used by the Hindu god Vishnu. Vishnu received this wonderful weapon as a result of Shiva's grace.
The word Sudarshana is derived from two Sanskrit words - Su (सु) meaning divine and Darshana (दर्शन) meaning vision. Hence, the word Sudarshana collectively means vision of which is auspicious. The word chakra is derived from the word Chruhu (चृ:) meaning movement and kruhu(कृ:) meaning to do. Hence, chakra collectively means the one which is mobile. Among all the Vedic weapons, Sudarshana Chakra is the only mobile weapon. The Sudarshana Chakra is not thrown. With will-power it is sent against the enemy.

om sudarshanaaya namaha
om chakraraajaaya namaha
om tejovyoohaaya namaha
om mahaadyutaye namaha
om sahasrabaahave namaha
om deeptaangaaya namaha
om aruNaakshaaya namaha
om prataapavate namaha
om anekaaditya sankaashaaya namaha
om prodyajjvaalaabhi ranjitaaya namaha|| 10 ||
om soudaaminee sahasraabhaaya namaha
om maNikunDala shobhitaaya namaha
om panchabhoota manoroopaaya namaha
om shaTkoNaantara samsthitaaya namaha
om haraantah karaNod bhootarosha bheeshaNa vigrahaaya namaha
om haripaaNi lasat padma vihaaraara
manoharaaya namaha
om shraakaara roopaaya namaha
om sarvagyaaya namaha
om sarvalokaarchita prabhave namaha
om chaturdasha sahasraaraaya namaha|| 20 ||
om chaturvedamayaaya namaha
om analaaya namaha
om bhaktachaandramasa jyotishe namaha
om bhavaroga vinaashakaaya namaha
om rephaatmakaaya namaha
om makaaraatmane namaha
om rakshosrukrooshitaankaaya namaha
om sarva daitya greevanaala vibhedana mahaagajaaya namaha
om bheemadamshTraaya namaha
om ujjvalaakaaraaya namaha || 30 ||
om bheemakarmaNe namaha
om trilochanaaya namaha
om neelavatramane namaha
om nityasukhaaya namaha
om nirmalashriyai namaha
om niranjanaaya namaha
om raktamaalyaambaradharaaya namaha
om raktachandana rooshitaaya namaha
om rajoguNaakrutaye namaha
om shooraaya namaha || 40 ||
om rakshahkulayam upamaaya namaha
om nityakshemakaraaya namaha
om praagyaaya namaha
om paashanDajana khanDanaaya namaha
om naaraayaNa aagyaanuvartine namaha
om naigamaantah prakaashakaaya namaha
om balinandana dordanDa khanDanaaya namaha
om vijayaakrutaye namaha
om mitrabhaavine namaha
om sarvamayaaya namaha || 50 ||
om tamovidhvamsakaaya namaha
om rajah satva tamodvartine namaha
om triguNaatmane namaha
om trilokadhrute namaha
om harimaayaa guNopetaaya namaha
om avyavyaaya namaha
om akshasvaroopabhaaje namaha
om paramaatmane namaha
om paramjyotishe namaha
om panchakrutya paraayaNaaya namaha || 60 ||
om gyaanashakti balaishvarya
veeryatejah prabhaamayaaya namaha
om sadasatparamaaya namaha
om poorNaaya namaha
om vaangmayaaya namaha
om varadaaya namaha
om achyutaaya namaha
om jeevaaya namaha
om gurave namaha
om hamsaroopaaya namaha
om panchaashatpeeTha roopakaaya namaha || 70 ||
om maatrukaa manDalaadhyakshaaya namaha
om madhudhvamsine namaha
om manomayaaya namaha
om buddhiroopaaya namaha
om chittasaakshiNe namaha
om saaraaya namaha
om hamsaaksharadvayaaya namaha
om mantrayantra prabhaavagyaaya namaha
om mantra yantramayaaya namaha
om vibhave namaha || 80 ||
om srashTe namaha
om kriyaaspadaaya namaha
om shuddhaaya namaha
om aadhaaraaya namaha
om chakraroopakaaya namaha
om niraayudhaaya namaha
om asamrambhaaya namaha
om sarvaayudha samanvitaaya namaha
om omkaara roopaaya namaha
om poorNaatmane namaha || 90 ||
om aamkaarasaadhya bandhanaaya namaha
om ainkaaraaya namaha
om vaakpradaaya namaha
om vaagmine namaha
om shreenkaaraishvarya vardhanaaya namaha
om kleenkaara mohanaakaaraaya namaha
om hum phaT kshobhaNaa krutaye namaha
om indraarchita manovegaaya namaha
om dharaNeebhaara naashakaaya namaha
om veeraaraadhyaaya namaha || 100 ||
om vishvaroopaaya namaha
om vaishNavaaya namaha
om vishNuroopakaaya namaha
om satyavrataaya namaha
om satyaparaaya namaha
om satyadharmaanushangakaaya namaha
om naaraayaNa krupaavyooha tejashchakraaya namaha
om sudarshanaaya namaha || 108 ||

 iti shree sudarshana ashTottara shatanaamaavali sampoorNam

Sri Vishnu Sahasranamam Stotram

1000 names of Sri Maha Vishnu.


kshiirodhan.vatpradeshe shuchimaNi.vilasatsaikate mauktikaanaam
maalaakLiptaasanasthaH sphaTikamaNi.nibhair.mauktikair.maNDitaaNgaH |
shubhrai.rabhrairadabhrai.ruparivirachitairmuktapiiyuushha varshhaiH
aanandii naH puniiyaadarinalinagadaa shaNkhapaaNirmukundaH ||
bhooH paadaoo yasya naabhirviyadasuranilashchandra sooryau cha netre
karNaavaashaaH shiro dyaurmukhamapi dahano yasya vaasteyamabdhiH |
antaHsthaM yasya vishvaM suranarakhagagobhogigandharvadaityaiH
chitraM raMramyate taM tribhuvana vapushhaM vishhNumiishaM namaami ||
shaantaakaaraM bhujaga-shayanaM padmanaabhaM sureshaM
vishvaakhaaraM gagana-sadRishaM meghavarNaM shubha-aNgam |
lakshmee-kaantaM kamala-nayanaM yogibhir-dhyaana-gamyaM
vande vishhNuM bhava-bhaya-haraM sarva-lokaika-naatham ||
meghashyaamam peethakausheya-vaasam srivata-saangam kausthubhodh-bhaasithaangam |
punyopeytham pundareekayathaksham vande vishnum sarva-lokaika-naatham ||
sashankha chakram sakireeda kundalam sapeetha vastram saraseeruhekshanam |
sahaaravakshah sthalakausthubhasriyam namaami vishnum shirsachaturbhujam ||
chaayaayaam paarijaathasya hemasimhasanopari
aasinamambuda shyama maaya thakshamalankritham |
chandrananam chaturbaahum srivatsangitavakshasam
rukmani satyabhaamaabhyam sahitam krishnam asrayei ||

1000 Names of Vishnu

AUM namo bhagavate vaasudevaaya |

OM vishvaM vishhNur-vashhaThkaaro bhoota-bhavya-bhavat-prabhuH |
bhoota-kRit bhoota-bhRid bhaavo bhootaatmaa bhootabhaavanaH ||(1)

puutaatmaa paramaatmaa cha muktaanaaM paramaa gatiH |
avyayaH purushaH saakshee kshetrajno akshara eva cha ||(2)

yogo yoga-vidaaM netaa pradhaana-purusheshvaraH |
naarasimha-vapuH shriimaan keshavaH purushottamaH ||(3)

sarvaH sharvaH shivaH sthaaNur bhootaadir nidhir-avyayaH |
saMbhavo bhaavano bhartaa prabhavaH prabhur-eeshvaraH ||(4)

svayaMbhooH shambhur aadityaH pushhkaraaksho mahaasvanaH |
anaadi-nidhano dhaataa vidhaataa dhaaturuttamaH ||(5)

aprameyo hRisheekeshaH padmanaabho-a-maraprabhuH |
vishvakarmaa manustvashhTaa sthavishhThaH sthaviro dhruvaH ||(6)

agraahyaH shaashvataH kRishhNo lohitaakshaH pratardanaH |
prabhootaH trikakub-dhaama pavitraM maNgalaM param ||(7)

eeshaanaH praaNadaH praaNo jyeshhThaH shreshhThaH prajaapatiH |
hiraNya-garbho bhuu-garbho maadhavo madhusuudanaH ||(8)

eeshvaro vikramee dhanvee medhaavee vikramaH kramaH |
anuttamo duraadharshhaH kRitaGYaH kRitir-aatmavaan ||(9)

sureshaH sharaNaM sharma vishva-retaaH prajaa-bhavaH |
ahaH samvatsaro vyaalaH pratyayaH sarvadarshanaH ||(10)

ajaH sarveshvaraH siddhaH siddhiH sarvaadir achyutaH |
vRishhaakapir ameyaatmaa sarva-yoga-viniHssRitaH ||(11)

vasur-vasumanaaH satyaH samaatmaa saMmitaH samaH |
amoghaH puNDareekaaksho vRishhakarmaa vRishhaakRitiH ||(12)

rudro bahu-shiraa babhrur vishvayoniH-shuchi-shravaaH |
amRitaH shaashvataH-sthaaNur-varaaroho mahaatapaaH ||(13)

sarvagaH sarvavid-bhaanuhr-vishhvak-seno janaardanaH |
vedo vedavid-avyaNgo vedaaNgo vedavit kaviH ||(14)

lokaadhyakshaH suraadhyaksho dharmaadhyakshaH kRitaa-kRitaH |
chaturaatmaa chaturvyuuhas-chatur-damshTrash-chatur-bhujaH ||(15)

bhraajishhNur-bhojanaM bhoktaa sahishhNur-jagadaadijaH |
anagho vijayo jetaa vishvayoniH punarvasuH ||(16)

upendro vaamanaH praamshur-amoghaH shuchir-oorjitaH |
ateendraH samgrahaH sargo dhRitaatmaa niyamo yamaH ||(17)

vedyo vaidyaH sadaayogee veerahaa maadhavo madhuH |
ati-indriyo mahaamaayo mahotsaaho mahaabalaH ||(18)

mahaabuddhir-mahaa-veeryo mahaa-shaktir mahaa-dyutiH |
anirdeshya-vapuH shriimaan ameyaatmaa mahaadri-dhRik ||(19)

maheshhvaaso mahiibhartaa shreenivaasaH sataaM gatiH |
aniruddhaH suraanando govindo govidaaM-patiH ||(20)

mareechir-damano hamsaH suparNo bhujagottamaH |
hiraNyanaabhaH sutapaaH padmanaabhaH prajaapatiH ||(21)

amRityuH sarva-dRik simhaH san-dhaataa sandhimaan sthiraH |
ajo durmarshhaNaH shaastaa vishrutaatmaa suraariHaa ||(22)

guruH-gurutamo dhaamaH satyaH-satya-paraakramaH |
nimishho-a-nimishhaH sragvee vaachaspatir-udaara-dheeH ||(23)

agraNeer-graamaNiiH shriimaan nyaayo netaa samiiraNaH |
sahasra-muurdhaa vishvaatmaa sahasraakshaH sahasrapaat ||(24)

aavartano nivRittaatmaa samvRitaH saM-pramardanaH |
ahaH ssamvartako vanhir anilo dharaNiidharaH ||(25)

suprasaadaH prasannaatmaa vishva-dhRig-vishvabhug-vibhuH |
satkartaa satkRitaH saadhur jahnur-naaraayaNo naraH ||(26)

asankhyeyo-aprameyaatmaa vishishhTaH shishhTa-kRit-shhuchiH |
siddhaarthaH siddhasankalpaH siddhidaH siddhisaadhanaH ||(27)

vRishhaahee vRishhabho vishhNur-vRishhaparvaa vRishhodaraH |
vardhano vardhamaanashcha viviktaH shruti-saagaraH ||(28)

subhujo durdharo vaagmii mahendro vasudo vasuH |
naika-ruupo bRihad-ruupaH shipivishhTaH prakaashanaH ||(29)

ojas-tejo-dyutidharaH prakaasha-atmaa prataapanaH |
RiddaH spashhTaaksharo mantrash-chandraanshur-bhaaskara-dyutiH ||(30)

amRitaaMshuudbhavo bhaanuH shashabinduH sureshvaraH |
aushhadhaM jagataH setuH satya-dharma-paraakramaH ||(31)

bhoota-bhavya-bhavan-naathaH pavanaH paavano-analaH |
kaamahaa kaamakRit-kaantaH kaamaH kaamapradaH prabhuH ||(32)

yugaadi-kRit Yugaavarto naikamaayo mahaashanaH |
adRishyo vyaktaruupashcha sahasrajid anandajit ||(33)

ishhTo vishishhTaH shishhTeshhTaH shikhaNDii nahushho vRishhaH |
krodhahaa krodhakRit kartaa vishvabaahur mahiidharaH ||(34)

achyutaH prathitaH praaNaH praaNado vaasavaanujaH |
apaam nidhiradhishhTaanam apramattaH pratishhThitaH ||(35)

skandaH skanda-dharo dhuryo varado vaayuvaahanaH |
vaasudevo bRihad bhaanur aadidevaH purandaraH ||(36)

ashoka-staaraNa-staaraH shuuraH shaurirjaneSHvaraH |
anukuulaH shataavartaH padmee padmanibhekshaNaH ||(37)

padmanaabho-aravindaakshaH padmagarbhaH shariirabhRit |
mahardhi-Riddhoh vRiddhaatmaa mahaaksho garuDadhvajaH ||(38)

atulaH sharabho bhiimaH samayaGYo havirhariH |
sarvalakshaNa lakshaNyo lakshmiivaan samitinjayaH ||(39)

viksharo rohito maargo hetur daamodaraH sahaH |
mahiidharo mahaabhaago vegavaan-amitaashanaH ||(40)

udbhavaH kshobhaNo devaH shriigarbhaH parameshvaraH |
karaNaM kaaraNaM kartaa vikartaa gahano guhaH ||(41)

vyavasaayo vyavasthaanaH samsthaanaH sthaanado-dhruvaH |
pararrdviH paramaspashTah-tushhTaH pushhTaH shubhekshaNaH ||(42)

raamo viraamo virajo maargo neyo nayo-anayaH |
veeraH shaktimataaM shreshhTaH dharmo dharmaviduttamaH ||(43)

vaikuNThaH purushhaH praaNaH praaNadaH praNavaH pRithuH |
hiraNyagarbhaH shatruGHNo vyaapto vaayuradhokshajaH ||(44)

RituH sudarshanaH kaalaH parameshhThii parigrahaH |
ugraH samVatsaro daksho vishraamo vishva-dakshiNaH ||(45)

vistaaraH sthaavarah sthaaNuH pramaaNaM biijamavyayam |
artho anartho mahaakosho mahaabhogo mahaadhanaH ||(46)

anirviNNaH sthavishhTho-abhoordharma-yuupo mahaa-makhaH |
nakshatranemir nakshatree kshamaH kshaamaH sameehanaH ||(47)

yaGYa ijyo mahejyashcha kratuH satraM sataaM gatiH |
sarvadarshee vimuktaatmaa sarvaGYo GYaanamuttamam ||(48)

suvrataH sumukhaH suukshmaH sughoshhaH sukhadaH suhRit |
manoharo jita-krodho viirabaahurvidaaraNaH ||(49)

svaapanaH svavasho vyaapee naikaatmaa naikakarmakRit |
vatsaro vatsalo vatsee ratnagarbho dhaneshvaraH ||(50)

dharmagub dharmakRid dharmii sadasatkshara aksharam |
aviGYaataa sahastraaMshur vidhaataa kRitalakshaNaH ||(51)

gabhastinemiH sattvasthaH simho bhootamaheshvaraH |
aadidevo mahaadevo devesho devabhRid guruH ||(52)

uttaro gopatirgoptaa GYaanagamyaH puraatanaH |
shareera bhootabhRidbhoktaa kapeendro bhooridakshiNaH ||(53)

somapo-amRitapaH somaH purujit purusattamaH |
vinayo jayaH satyasandho daashaarhaH saatvataaM patiH ||(54)

jiivo vinayitaa-saakshee mukundo-amitavikramaH |
ambhonidhiranantaatmaa mahodadhishayo-antakaH ||(55)

ajo mahaarhaH svaabhaavyo jitaamitraH pramodanaH |
aanando nandano nandaH satyadharmaa trivikramaH ||(56)

maharshhiH kapilaachaaryaH kRitaGYo medineepatiH |
tripadastridashaadhyaksho mahaashRiNgaH kRitaantakRit ||(57)

mahaavaraaho govindaH sushheNaH kanakaaNgadee |
guhyo gabhiiro gahano guptashchakra-gadaadharaH ||(58)

vedhaaH svaaNgojitaH kRishhNo dRiDhaH sankarshhaNoachyutaH |
varuuNo vaaruNo vRikshaH pushhkaraaksho mahaamanaaH ||(59)

bhagavaan bhagahaanandii vanamaalii halaayudhaH |
aadityo jyotiraadityaH sahiishhNur-gatisattamaH ||(60)

sudhanvaa khaNDaparashurdaaruNo draviNapradaH |
divih-spRik sarvadRik vyaaso vaachaspatir-ayonijaH ||(61)

trisaamaa saamagaH saama nirvaaNaM bheshhajaM bhishhak |
sannyaasakRit-chhamaH shaanto nishhThaa shaantiH paraayaNam ||(62)

shubhaaNgaH shaantidaH srashhTaa kumudaH kuvaleshayaH |
gohito gopatirgoptaa vRishhabhaaksho vRishhapriyaH ||(63)

anivartii nivRittaatmaa sa.nksheptaa kshemakRit-shhivaH |
shriivatsavakshaaH shriivaasaH shriipatiH shriimataaM varaH ||(64)

shriidaH shriishaH shriinivaasaH shriinidhiH shriivibhaavanaH |
shriidharaH shriikaraH shreyaH shriimaaN-llokatrayaashrayaH ||(65)

svakshH svaNgaH shataanando nandirJYortiRgaNeshvaraH |
vijitaatmaa vidheyaatmaa satkiirtishchhinnasa.nshayaH ||(66)

udiirNaH sarvatas-chakshuraniishaH shaashvatasthiraH |
bhooshayo bhooshhaNo bhootirvishokaH shokanaashanaH ||(67)

archishhmaanarchitaH kumbho vishuddhaatmaa vishodhanaH |
aniruddho.apratirathaH pradyumno.amitavikramaH ||(68)

kaalaneminihaa viiraH shauriH shuurajaneshvaraH |
trilokaatmaa trilokeshaH keshavaH keshihaa hariH ||(69)

kaamadevaH kaamapaalaH kaamii kaantaH kRitaagamaH |
anirdeshyavapurvishhNur viiroananto dhana.njayaH ||(70)

brahmaNyo brahmakRit brahmaa brahma brahmavivardhanaH |
brahmavid braahmaNo brahmii brahmaGYo braahmaNapriyaH ||(71)

mahaakramo mahaakarmaa mahaatejaa mahoragaH |
mahaakraturmahaayajvaa mahaayaGYo mahaahaviH ||(72)

stavyaH stavapriyaH stotraM stutiH stotaa raNapriyaH |
puurNaH puurayitaa puNyaH puNyakiirtiranaamayaH ||(73)

manojavastiirthakaro vasuretaa vasupradaH |
vasuprado vaasudevo vasurvasumanaa haviH ||(74)

sadgatiH satkRitiH sattaa sadbhootiH satparaayaNaH |
shuuraseno yadushreshhThaH sannivaasaH suyaamunaH ||(75)

bhootaavaaso vaasudevaH sarvaasunilayo-analaH |
darpahaa darpado dRipto durdharo-athaaparaajitaH ||(76)

vishvamuurtir.mahaamuurtir.diiptamuurtir-amuurtimaan |
anekamuurtiravyaktaH shatamuurtiH shataananaH ||(77)

eko naikaH savaH kaH kiM yat.tat.padamanuttamam |
lokabandhur.lokanaatho maadhavo bhaktavatsalaH ||(78)

suvarNovarNo hemaaNgo varaaNga.shchandanaaNgadii |
viirahaa vishhamaH shuunyo ghRitaashiir.achalashchalaH ||(79)

amaanii maanado maanyo lokasvaamii trilokadhRik |
sumedhaa medhajo dhanyaH satyamedhaa dharaadharaH ||(80)

tejovRishho dyutidharaH sarvashastrabhRitaaM varaH |
pragraho nigraho vyagro naikashRiNgo gadaagrajaH ||(81)

chaturmuurti.shchaturbaahu.shchaturvyuuha.shchaturgatiH |
chaturaatmaa chaturbhaava.shchaturvedavidekapaat ||(82)

samaavarto-anivRittaatmaa durjayo duratikramaH |
durlabho durgamo durgo duraavaaso duraarihaa ||(83)

shubhaaNgo lokasaaraNgaH sutantu.stantuvardhanaH |
indrakarmaa mahaakarmaa kRitakarmaa kRitaagamaH ||(84)

udbhavaH sundaraH sundo ratnanaabhaH sulochanaH |
arko vaajasanaH shRiNgii jayantaH sarvavij-jayii ||(85)

suvarNabindurakshobhyaH sarvavaageeshvareshvaraH |
mahaahRado mahaagarto mahaabhooto mahaanidhH ||(86)

kumudaH kundaraH kundaH parjanyaH paavano-anilaH
amRitaasho-amRitavapuH sarvaGYaH sarvatomukhaH ||(87)

sulabhaH suvrataH siddhaH shatrujichchhatrutaapanaH |

nyagrodho.udumbaro-ashvattha.shchaaNuuraandhranishhuudanaH ||(88)

sahasraarchiH saptajivhaH saptaidhaaH saptavaahanaH |
amuurtiranagho-achintyo bhayakRit bhayanaashanaH ||(89)

aNurbRihat kRishaH sthuulo guNabhRinnirguNo mahaan |
adhRitaH svadhRitaH svaasyaH praagvansho vanshavardhanaH ||(90)

bhaarabhRit.kathito yogii yogiishaH sarvakaamadaH |
aashramaH shramaNaH kshaamaH suparNo vaayuvaahanaH ||(91)

dhanurdharo dhanurvedo daNDo damayitaa damaH |
aparaajitaH sarvasaho niyantaa niyamo yamaH ||(92)

sattvavaan saattvikaH satyaH satyadharmaparaayaNaH |
abhipraayaH priyaarho-arhaH priyakRit-priitivardhanaH ||(93)

vihaayasagatirjyotiH suruchirhutabhug vibhuH |
ravirvirochanaH suuryaH savitaa ravilochanaH ||(94)

ananto hutabhugbhoktaa sukhado naikajo.agrajaH |
anirviNNaH sadaamarshhii lokadhishhThaanamad.hbhutaH ||(95)

sanaat sanaatanatamaH kapilaH kapiravyayaH |
svastidaH svastikRit svasti svastibhuk svastidakshiNaH ||(96)

araudraH kuNDalii chakrii vikramyuurjitashaasanaH |
shabdaatigaH shabdasahaH shishiraH sharvariikaraH ||(97)

akruuraH peshalo daksho dakshiNaH kshamiNaaM varaH |
vidvattamo viitabhayaH puNyashravaNakiirtanaH ||(98)

uttaaraNo dushhkRitihaa puNyo duHsvapnanaashanaH |
veerahaa rakshaNaH santo jiivanaH paryavasthitaH ||(99)

ananantaruupo-anantashreer jitamanyur bhayaapahaH |
chaturasro gabhiiraatmaa vidisho vyaadisho dishaH ||(100)

anaadirbhoorbhuvo lakshmiiH suviiro ruchiraaNgadaH |
janano janajanmaadir bheemo bhiimaparaakramaH ||(101)

aadhaaranilayo-dhaataa pushhpahaasaH prajaagaraH |
uurdhvagaH satpathaachaaraH praaNadaH praNavaH paNaH ||(102)

pramaaNaM praaNanilayaH praaNabhRit praaNajiivanaH |
tattvaM tattvavidekaatmaa janmamRityu.jaraatigaH ||(103)

bhoorbhavaH svastarustaaraH savitaa prapitaamahaH |
yaGYo yaGYapatiryajvaa yaGYaaNgo yaGYavaahanaH ||(104)

yaGYabhRid.yaGYakRid.yaGYii yaGYabhug.yaGYasaadhanaH |
yaGYaantakRid.yaGYaguhyamannam.annaada eva cha ||(105)

aatmayoniH svayaMjaato vaikhaanaH saamagaayanaH |
devakiinandanaH srashhTaa kshitiishaH paapanaashanaH ||(106)

shaNkhabhRinnandakii chakree shaarNgardhanvaa gadaadharaH |
rathaaNgapaaNir.akshobhyaH sarvapraharaNaayudhaH ||(107)

sarvapraharaNaayudha OM namaH iti | .

Hari Om Tat Sat