Yamaya Namaha

Om Surya puthraya Vidhmahe 

Maha Kalaya Dheemahe 

Thanno Yama Prachodayath

Yama Deepam Mantra is here

OM YAMAAYA NAMAHA

Ganapati Atharvashirsha Upanishad

gaNapati atharvasheersha upanishat

om bhadram karNebhih shruNuyaama devaaha | bhadram
pashyemaakshabhiryajatraaha | sthirairangai stushTuvaagm sastanoobhihi | vyashema devahitam yadaayuhu | svasti na indro vRuddhashravaaha | svasti nah pooshaa vishvavedaaha | svasti nastaarkshyo arishTanemihi | svasti no bRuhaspatirdadhaatu ||
om shaantih shaantih shaantihi ||
om lam namastey gaNapataye | tvameva pratyaksham tattvamasi | tvameva kevalam kartaa~si | tvameva kevalam dhartaa~si | tvameva kevalam hartaa~si | tvameva sarvam khalvidam brahmaasi | tvam saakshaadaatmaa~si nityam || 1 ||
rutam vachmi | satyam vachmi || 2 ||
ava tvam maam | ava vaktaaram | ava shrotaaram | ava daataaram | ava dhaataaram |
avaanoochaanamava shishyam | ava pashchaattaat | ava purastaat | avottaraattaat |
ava dakshiNaattaat | ava chordhvaattaat | avaadharaattaat | sarvato maam paahi paahi samantaat || 3 ||
tvam vaangmayastvam chinmayaha | tvamaananda mayastvam brahmamayaha | tvam sachchidaanandaa adviteeyo~si | tvam pratyaksham brahmaasi |
tvam jnaanamayo vijnaanamayo~si || 4 ||
sarvam jagadidam tvatto jaayatey | sarvam jagadidam tvattastishThati | sarvam jagadidam tvayi layameshyati | sarvam jagadidam tvayi pratyeti | tvam bhoomiraapo~nalo~nilo nabhaha | tvam chatvaari vaakpadaani || 5 ||
tvam guNatrayaateeta ha | tvam avasthaatrayaateetaha | tvam dehatrayaateetaha | tvam kaalatrayaateetaha | tvam moolaadhaarasthito~si nityam | tvam shaktitrayaatmakaha | tvaam yogino dhyaayanti nityam | tvam brahmaa tvam vishNustvam rudrastvam indrastvam agnistvam vaayustvam sooryastvam chandramaastvam
brahma bhoorbhuvah svarom || 6 ||
gaNaadim poorvam ucchaarya varNaadim stadanantaram | anusvaarah parataraha | ardhendulasitam | taareNa ruddham | etattava manusvaroopam | gakaarah poorvaroopam | akaaro madhyamaroopam | anusvaarashchaantyaroopam | binduruttararoopam | naadah sandhaanam |sagmhitaa sandhihi |saishaa gaNeshavidyaa |gaNaka rushihi |nichRudgaayatreecChandaha | gaNapatirdevataa |
om gam gaNapataye namaha || 7 ||
ekadantaaya vidmahey vakratunDaaya dheemahi |
tanno dantih prachodayaat || 8 ||
ekadantam chaturhastam paasham ankushadhaariNam |
radam cha varadam hastair bibhraaNam mooshaka dhvajam |
raktam lambodaram shoorpa karNakam rakta vaasasam |
rakta gandhaanu liptaangam rakta pushpaih supoojitam |
bhakta anukampinam devam jagat kaaraNam achyutam |
aavirbhootam cha srushTyaadau prakruteh purushaatparam |
evam dhyaayati yo nityam sa yogee yoginaam varaha || 9 ||
namo vraatapataye | namo gaNapataye |
namah pramathapataye |
namaste~stu lambodaraaya ekadantaaya vighnanaashiney shivasutaaya varadamoortaye namaha ||10 ||
phalashruti etad atharvasheersham yo~dheetey sa brahmabhooyaaya kalpatey | sa sarvavighnairna baadhyatey | sa sarvatah sukhamedhatey | sa panchamahaapaapaat pramuchyatey | saayamadheeyaano divasakrutam paapam naashayati |
praataradheeyaano raatrikrutam paapam naashayati | saayam praatah prayunjaano paapo~paapo bhavati | sarvatraadheeyaano~pavighno bhavati | dharma artha kaama moksham cha vindati | idam atharvasheersham ashishyaaya na deyam | yo yadi mohaad daasyati sa paapeeyaan bhavati | sahastraavartanaadyam yam kaamamadheetey tam tamanena saadhayet || 11 ||
anena gaNapatim abhishinchati sa vaagmee bhavati | chaturthyaamanashnan japati sa vidyaavaan bhavati | ityatharvaNa vaakyam | brahmaadyaavaraNam vidyaanna bibheti kadaachaneti || 12 ||
yo doorvaankurair yajati sa vaishravaNopamo bhavati | yo laajair yajati sa yashovaan bhavati | sa medhaavaan bhavati | yo modaka sahasreNa yajati sa vaanChita phalam avaapnoti | yah saajya samidbhir yajati sa sarvam labhatey sa sarvam labhatey || 13 ||
ashTau braahmaNaan samyag graahayitvaa soorya varchasvee bhavati | sooryagrahey mahaanadyaam pratimaa sannidhau vaa japtvaa siddha mantro bhavati |mahaa vighnaat pramuchyatey |mahaa doshaat pramuchyatey |mahaa pratyavaayaat pramuchyatey |sa sarva vidbhavati sa sarvav idbhavati |ya evam veda | ityupanishat ||14 ||

om shaantih shaantih shaantihi || 

Divine Wheel

The Shvetashvatara Upanishad, Adhyaya One
The Divine Wheel

6. We understood Him as a wheel which has one felly with a triple tyre with sixteen end-parts, fifty spokes, twenty counter-spokes, with six sets of eights, which has one rope of various forms, which has three different roads or paths and which has one revolution for two causes.

7. God is meditated upon as the wheel of this universe, and circumference of this wheel is Maya.

8. The three tyres are the three qualities of Sattva, Rajas and Tamas or time, space and causation.

9. The sixteen end-parts are sixteen modifications or Vikritis, viz. the five organs of knowledge, the five organs of action and mind and the five gross elements.

10. The fifty spokes are (a) the five classes of ignorance viz., Tamas, Moha, Maha-Moha, Timira (darkness) and Andha-Timira (utter darkness); (b) The 28 disabilities; (c) the nine Tushtis or satisfactions; (d) the eight Siddhis or perfections viz., Tara, Sutara, Tarayanti, Pramoda, Pramodita, Pramodamana, Ramyaka and Satpramodita.

11. The twenty counter-spokes are the ten senses and their ten objects.

12. Six sets of eight: (1) the eight producers of the Sankhya eightfold Prakriti viz. the five elements, mind, intellect and egoism. (2) the eight constituent parts of the body or Dhatus viz. external skin, internal skin, blood, flesh, fat, bone, marrow and semen. (3) Ashtasiddhis or eight superhuman powers viz., Anima, Mahima etc. (4) Eight mental states (Bhava) viz., virtue, unrighteousness, knowledge, ignorance, dispassion, attachment, super- human power and want of superhuman power. (5) The eight deities viz., Brahma, Prajapati, Devas, Gandharvas, Yakshas, Rakshasas, Pitris and Pisachas. (6) The eight virtues of the soul, viz. compassion, forbearance, absence of jealousy, purity, freedom from fatigue, auspiciousness, freedom from poverty, and desirelessness. (7) Three different roads are virtue, vice and knowledge. (8) The rope is desire.

13. We understand Him as a river of five sources, impetuous and crooked, whose waves are the five Pranas or vital breaths, whose original source is the fivefold perception, which has five whirlpools, which is impelled by the velocity of the fivefold misery or pain, which is divided by the five kinds of misery, and which has five turnings or branches.

The five senses represent the five streams.

The five Pranas represent the waves.

The five objects of the senses viz., sound, touch etc. are called whirlpools, because the individual souls get drowned in them.

The five kinds of pain are the pain arising from existence in the womb, from birth, old age, disease and death.

14. In the infinite wheel of Brahman in which everything lives and rests, the pilgrim-soul, or the reincarnating self is whirled about when it thinks that it and the supreme Ruler are different or separate. It attains immortality when it is blessed or favoured by Him.

15. This is verily declared as the supreme Brahman. In that is the triad. It is the firm support. It is the indestructible. By knowing what is therein, the knowers of Brahman become devoted to Brahman, merge themselves in it and are liberated from birth.

16. The triad are the world, the individual soul and the supreme Soul. The triad are the enjoyer, the objects of enjoyment and the supreme Soul. It may mean also the waking state, dream and deep sleep.

Jagannath Prayer

neelAchala-nivAsAya nityAya paramAtmane
balabhadra-subhadrAbhyAm jagannAthAya te namah
jagadA-nanda-kandAya praNatArta-harAya cha
neelAchala-nivAsAya jagannAthAya te namah

Jai Jagannath!

Salutations to Shani

Credits: NASA/JPL-Caltech/Space Science Institute

Om shreem shanidevaya namo namaha

Om shreem shanidevaya shanty Bhavaha

Om shreem shanidevaya Subhead Phalaha

Om shreem shanidevayapralaha prapti phalaha

Namaste Roudradehaya Namaste Chantakayacha 

Namaste Manda Sanjaya Namaste Sowrayevibho 

Namaste Yama Sanjaya Sanaischara Namastute 

Prasada Kuru Devesa Deenasya Pranatasyacha 

Konastaha Pingalo Bhabhurhu Krishno Roudrantako Yamaha 

Sowrihi Sanaischro Mandha Pippaladen Samstuthaha 

Namaste Kona Samsthaya Pingalaya Namostute 

Namaste Roudradehaya Namaste Chantakayacha 

Namaste Manda Sanjaya Namaste Sowrayevibho 

Namaste Yama Sanjaya Sanaischara Namastute 

Prasada Kuru Devesa Deenasya Pranatasyacha

Om Sham Shanicharaya Namah 

For other Shani stotras look the tag Shani in my blog 

Lakshmi Narasimha Karuna Rasa

Sri Lakshmi-Narasimha Karuna Rasa  stotra. By Adi Shankaracharya

1. Shrimat-pavo-nidhi-niketana chakra-pane
bhogindra-bhoga-mani-rajita punya-murte
yogisha shashvata sharanya bhavabdhi-pota
lakshmi-nrisimha mama dehi karavalambam
Lord, Your form is all beautiful because you are the master of the goddess of fortune. You reside in the ocean of milk, and You carry the Sudarshana disc in Your hand. Your all-auspicious form is made even more resplendent by the jewel-like body of Anantadeva, the king of serpents upon whom You rest. You are the eternal deliverer from the ocean of birth and death for all those who seek Your shelter and You are the master of all mystics. O Lakshmi-Nrisimha, please bless me with the touch of Your lotus hands.
2. Brahmendra rudra-marud arka-kirita-koti
sanghattitangri-kamalamala-kanti-kanta
lakshmi lasat-kucha saroruha-raja-hamsa
lakshmi-nrisimha mama dehi karavalambam
Lord Brahma, Lord Indra, Lord Shiva, the Maruts and the sun-god all fall down with their tens and millions of helmets at Your lotus feet, which are most dear to the goddess of fortune, Lakshmi, who appears as beautiful as a royal swan enjoying the lotus flower of Your chest. O Lakshmi-Nrisimha, please bless me with the touch of Your lotus hands.
3. Samsara-dava dahanakula bhishanoru
jvalavalibhih ati-daghda tanuru-hasya
tvat pada-padmasarasim sharanagatasya
lakshmi-nrisimha mama dehi karavalambam
The conditioned soul suffers on the path of repeated birth and death exactly like one caught in a forest fire. Being fearful, his body burnt by the licking flames, he cries most pitiably. Just as one tormented by a forest fire may take shelter in a pond. Your lotus feet are just like a pond giving refuge to the surrendered soul from the forest fire of samsara. O Lakshmi-Nrisimha, please bless me with the touch of Your lotus hands.
4. Samsara-jala-patitasya jagan-nivasa
sarvendriyarta-badishagra-jhashopamasya
protkampita-prachurataluka-mastakasya
lakshmi-nrisimha mama dehi karavalambam
O abode of the universe, I have fallen into the net of repeated birth and death. Just like an aquatic animal, I eagerly accept the hook baited with the sense objects. And just as the fish is caught trembling, and his head is cut off, so my real consciousness is lost as I am punished by the material nature. O Lakshmi-Nrisimha, please bless me with the touch of Your lotus hands.
5. Samsara-kupam ati-ghoram agadha-mulam
samprapya dukha-shata-sarpa-samakulasya
dinasya deva kripaya padam agatasya
lakshmi-nrisimha mama dehi karavalambam
Having fallen into the horrible and bottomless well of repeated birth and death, I am tormented by the serpent of hundred fold miseries. In this fallen condition, O Lord, by Your mercy I am surrendered to Your lotus feet. O Lakshmi-Nrisimha, please bless me with the touch of Your lotus hands.  
6. Samsara-bhikara-karindra-karabhighata
nishpidyamana-vapushah sakalarti-nasa
prana-prayana bhava-bhiti-samakulasya
lakshmi-nrisimha mama dehi karavalambam
You slay the king of the demons, Hiranyakashipu, whose body is as strong as an elephant by squeezing him with your hands. In this way You destroy all miseries by breaking the fearful cycle of birth and death. You are the ultimate goal of life for those who are disturbed by fear of material existence. O Lakshmi-Nrisimha, please bless me with the touch of Your lotus hands.
7. Samsara-sarpa-visha-digdha mahogra-tivra
damstragra-koti-paridashta vinashta-murte
nagari-vahana sudhabdhi-nivasa shaure
lakshmi-nrisimha mama dehi karavalambam
I have been bitten by the tens of millions of terrible sharp fangs of the snake of material existence. Having been injected with its powerful poison, I have lost my consciousness as the eternal servant of Krishna. The best remedy for snakebite is nectar, therefore O Lord Shauri, You reside in the ocean of nectar and Your carrier is Garuda the great enemy of snakes. O Lakshmi-Nrisimha, please bless me with the touch of Your lotus hands.
8. Samsara-vriksha agha-bijam ananta-karma
shakha-yutam karana-patram ananga-pushpam
aruhya dukha-phalinam patitam dayalo
lakshmi-nrisimha mama dehi karavalambam
The tree of samsara, or material existence, is sprouted from the seed of sinful desire. The unlimited reactions to fruitive activities are its branches, the senses are its leaves and its flowers is Cupid’s attraction of sex desire. O merciful one, I climbed up this tree but I have only obtained the fruit of misery and am now fallen. O Lakshmi-Nrisimha, please bless me with the touch of Your lotus hands.
9. Samsara-sagara-vishala-karala-kala
nakra-graha-grasita-nigraha-vigrahasya
vyadhasya raga-nichayormini piditasya
lakshmi-nrisimha mama dehi karavalambam
In the broad ocean of material existence I am broken and smashed again and again by the powerful waves of my accumulated attachments. Grasped in the jaws of the fearful crocodile of the external time factor, I am pierced, ripped apart, and swallowed. O Lakshmi-Nrisimha, please bless me with the touch of Your lotus hands.
10. Samsara-sagara-nimajjana-muhyamanam
dinam vilokaya vibho karuna-nidhe mam
prahlada-kheda-parihara-kritavatara
lakshmi-nrisimha mama dehi karavalambam
O all-powerful, ocean of mercy, cast Your glance upon me. I am bewildered, helplessly sinking in the sea of samsara. You descended to remove the distress of your devotee Prahlada Maharaja. O Lakshmi-Nrisimha, please bless me with the touch of Your lotus hands.
11. Samsara-ghora-gahane charato murare
marogra vbhikara mriga prachurarditasya
artasya matsara-nidagdha-suduhkhitasya
lakshmi-nrisimha mama dehi karavalambam
O Murari, I have fallen into the pit of material existence and I am wandering just like an animal greatly tormented by fear of horrible death that awaits him. Distressed and miserable, I am burnt by envy. O Lakshmi-Nrisimha, please bless me with the touch of Your lotus hands.
12. Baddhva gale yama-bhata bahu taryajantaha
karshanti yatra bhava-pasha-shatair yutam mam
ekakinam para-vasha chakitam dayalo
lakshmi-nrisimha mama dehi karavalambam
Binding me with ropes, the servants of Yamaraja drag me to his abode, beating me severely along the path. Bound by material existence in hundreds of ways, I stand alone, helpless and trembling, under the influence of the superior force of daiva maya. O Lakshmi-Nrisimha, please bless me with the touch of Your lotus hands.
13. Lakshmi-pate kamala-nabha suresha vishno
yajnesha yajna madhusudana vishvarupa
brahmanya keshava janardana vasudeva
lakshmi-nrisimha mama dehi karavalambam
You are the Lord of Lakshmi and the master of the demigods. O Vishnu, Your navel is just like a lotus. You are the Lord of sacrifice and the embodiment of sacrificial performance. O Madhusudana, Vishvarupa, You are always favorably disposed to the brahmanas. O Keshava, Janardana, Vasudeva, O Lakshmi-Nrisimha, please bless me with the touch of Your lotus hands.
14. Ekena chakram aparena karena shankham
anyena sindhu-tanayam avalambya tishthan
vametarena varadabhaya-padma-chihnam
lakshmi-nrisimha mama dehi karavalambam
In one of Your four hands You hold the Sudarshana disc and in another a conch. With another You embrace Lakshmi, who was born from the milk ocean, and with another on the left You bestow fearlessness. The palm of that hand which is raised to give the benediction is marked with the lotus symbol. O Lakshmi-Nrisimha, please bless me with the touch of Your lotus hands.
15. Andhasya me hrita-viveka-maha-dhanasya
corair mahabalibhir indriya-namadheyaiha
mohandhakara-kuhare vinipatitasya
lakshmi-nrisimha mama dehi karavalambam
Although I was very wealthy, I am blind and without discrimination. I have been robbed of my great treasure (Krishna consciousness) by the thieves known as the senses. Despite all my attempts to appease them with different types of offerings, they have thrown me into the pit of illusion and darkness. O Lakshmi-Nrisimha, please bless me with the touch of Your lotus hands.
16. Prahlada-narada-parasara-pundarika
vyasadi-bhagavata-pungava-hrin-nivasa
bhaktanurakta-paripalana-parijata
lakshmi-nrisimha mama dehi karavalambam
You reside in the hearts of the best devotees such as Prahlada Maharaja, Narada Muni, Parashara Muni, Pundarika, Vyasadeva and others. You are very fond of Your devotees and You are their parijata tree of protection. O Lakshmi-Nrisimha, please bless me with the touch of Your lotus hands.
17. Lakshmi-nrisimha-charanabja-madhu-vratena
stotram kritam shubha-karam bhuvi shankarena
ye tatpathanti manuja hari-bhakti-yuktaha
lakshmi-nrisimha mama dehi karavalambam
This prayer, bestowing auspiciousness in this world, has been composed by Shankaracharya, who is a honeybee in the lotus flower of the feet of Sri-Sri Lakshmi-Nrisimha. Those who read this prayer with devotion to Lord Krishna attain the shelter of Sri Sri Lakshmi-Nrisimha’s lotus feet and also attain their eternal spiritual form, which is never annihilated.

Om Sri Narasimhaya Namaha

Sita Ashtottara Shatanamavali

sītāṣṭōttaraśatanāmāvaliḥ

ōṃ śrīsītāyai namaḥ
ōṃ jānakyai namaḥ
ōṃ dēvyai namaḥ
ōṃ vaidēhyai namaḥ
ōṃ rāghavapriyāyai namaḥ
ōṃ ramāyai namaḥ
ōṃ avanisutāyai namaḥ
ōṃ rāmāyai namaḥ
ōṃ rākṣasāntaprakāriṇyai namaḥ
ōṃ ratnaguptāyai namaḥ
ōṃ mātuluṅgyai namaḥ
ōṃ maithilyai namaḥ
ōṃ bhaktatōṣadāyai namaḥ
ōṃ padmākṣajāyai namaḥ
ōṃ kañjanētrāyai namaḥ
ōṃ smitāsyāyai namaḥ
ōṃ nūpurasvanāyai namaḥ
ōṃ vaikuṇṭhanilayāyai namaḥ
ōṃ māyai namaḥ
ōṃ śriyai namaḥ
ōṃ muktidāyai namaḥ
ōṃ kāmapūraṇyai namaḥ
ōṃ nṛpātmajāyai namaḥ
ōṃ hēmavarṇāyai namaḥ
ōṃ mṛdulāṅgyai namaḥ
ōṃ subhāṣiṇyai namaḥ
ōṃ kuśāmbikāyai namaḥ
ōṃ divyadāyai namaḥ
ōṃ lavamātrē namaḥ
ōṃ manōharāyai namaḥ
ōṃ hanumadvanditapadāyai namaḥ
ōṃ mugdhāyai namaḥ
ōṃ kēyūradhāriṇyai namaḥ
ōṃ aśōkavanamadhyasthāyai namaḥ
ōṃ rāvaṇādikamōhinyai namaḥ
ōṃ vimānasaṃsthitāyai namaḥ
ōṃ subhruvē namaḥ
ōṃ sukēśyai namaḥ
ōṃ raśanānvitāyai namaḥ
ōṃ rajōrūpāyai namaḥ
ōṃ sattvarūpāyai namaḥ
ōṃ tāmasyai namaḥ
ōṃ vahnivāsinyai namaḥ
ōṃ hēmamṛgāsaktacittāyai namaḥ
ōṃ vālmīkyāśramavāsinyai namaḥ
ōṃ pativratāyai namaḥ
ōṃ mahāmāyāyai namaḥ
ōṃ pītakauśēyavāsinyai namaḥ
ōṃ mṛganētrāyai namaḥ
ōṃ bimbōṣṭhyai namaḥ
ōṃ dhanurvidyāviśāradāyai namaḥ
ōṃ saumyarūpāyai namaḥ
ōṃ daśarathasnuṣāyai namaḥ
ōṃ cāmaravījitāyai namaḥ
ōṃ sumēdhāduhitrē namaḥ
ōṃ divyarūpāyai namaḥ
ōṃ trailōkyapālinyai namaḥ
ōṃ annapūrṇāyai namaḥ
ōṃ mahālakṣmyai namaḥ
ōṃ dhiyai namaḥ
ōṃ lajjāyai namaḥ
ōṃ sarasvatyai namaḥ
ōṃ śāntyai namaḥ
ōṃ puṣṭyai namaḥ
ōṃ kṣamāyai namaḥ
ōṃ gauryai namaḥ
ōṃ prabhāyai namaḥ
ōṃ ayōdhyānivāsinyai namaḥ
ōṃ vasantaśītalāyai namaḥ
ōṃ gauryai namaḥ
ōṃ snānasantuṣṭamānasāyai namaḥ
ōṃ ramānāmabhadrasaṃsthāyai namaḥ
ōṃ hēmakumbhapayōdharāyai namaḥ
ōṃ surārcitāyai namaḥ
ōṃ dhṛtyai namaḥ
ōṃ kāntyai namaḥ
ōṃ smṛtyai namaḥ
ōṃ mēdhāyai namaḥ
ōṃ vibhāvaryai namaḥ
ōṃ laghūdarāyai namaḥ
ōṃ varārōhāyai namaḥ
ōṃ hēmakaṅkaṇamaṇḍitāyai namaḥ
ōṃ dvijapatnyarpitanijabhūṣāyai namaḥ
ōṃ rāghavatōṣiṇyai namaḥ
ōṃ śrīrāmasēvāniratāyai namaḥ
ōṃ ratnatāṭaṅkadhāriṇyai namaḥ
ōṃ rāmavāmāṅgasaṃsthāyai namaḥ
ōṃ rāmacandraikarañjanyai namaḥ
ōṃ sarayūjalasaṅkrīḍākāriṇyai namaḥ
ōṃ rāmamōhinyai namaḥ
ōṃ suvarṇatulitāyai namaḥ
ōṃ puṇyāyai namaḥ
ōṃ puṇyakīrtyai namaḥ
ōṃ kalāvatyai namaḥ
ōṃ kalakaṇṭhāyai namaḥ
ōṃ kambukaṇṭhāyai namaḥ
ōṃ rambhōrvai namaḥ
ōṃ gajagāminyai namaḥ
ōṃ rāmārpitamanāyai namaḥ
ōṃ rāmavanditāyai namaḥ
ōṃ rāmavallabhāyai namaḥ
ōṃ śrīrāmapadacihnāṅkāyai namaḥ
ōṃ rāmarāmētibhāṣiṇyai namaḥ
ōṃ rāmaparyaṅkaśayanāyai namaḥ
ōṃ rāmāṅghrikṣālinyai namaḥ
ōṃ varāyai namaḥ
ōṃ kāmadhēnvannasantuṣṭāyai namaḥ
ōṃ mātuluṅgakarē dhṛtāyai namaḥ
ōṃ divyacandanasaṃsthāyai namaḥ
ōṃ śriyai namaḥ
ōṃ mūlakāsuramardinyai namaḥ

|| iti śrī ānandarāmāyaṇē śrī sītāṣṭōttaraśatanāmāvaliḥ sampūrṇā ||

The Ear of The Ear

The Kena Upanishad, Part 1, Verse 3 with Shankara’s Commentary.

na tatra cakṣurgacchati na vāggacchati no mano na vidmo na vijānīmo yathaitadanuśiṣyādanyadeva tadviditādatho aviditādadhi | 
iti śuśruma pūrveṣāṃ ye nastadvyācacakṣire || 3 ||
The eye does not go there, nor speech, nor mind. We do not know That. We do not know how to instruct one about It. It is distinct from the known and above the unknown. We have heard it so stated by preceptors who taught us that. 

Shankara’s Commentary:

For the reason that the Brahman is the ear of the ear, i.e., the Atman of all. the eye cannot go to the Brahman; for it is not possible to go to one’s own self. Similarly speech does not go there. When a word spoken by the mouth enlightens the object denoted by it, then the word is said to go to that object. But the Atman of that word and of the organ that utters it is the Brahman. So the word does not go there. Just as fire that burns and enlightens things does not either enlighten or burn itself, so the mind, which wills and determines in respect of external objects, cannot will or determine in respect of its self, because its Atman is also the Brahman. A thing is cognised by the senses and the mind. We do not, therefore, know the Brahman, because it cannot be an object of perception to these; and we do not, therefore, know what the Brahman is like, so as to allow us to enlighten the disciple about the Brahman. Whatever can be perceived by the senses, it is possible to explain to others by epithets denoting its class, its attributes and modes of activity; but the Brahman has no attributes of class, etc. It, therefore, follows that it is not possible to make the disciple believe in the Brahman by instruction. The portion of the text beginning with ‘Navidmah’ (we do not know) shows the necessity of putting forth great exertion in the matter of giving instruction and understanding it, in respect of the Brahman. Considering that the previous portion of the text leads to the conclusion that it is impossible by any means to instruct one about the Atman, the following exceptional mode is pointed out. Indeed it is true that one cannot be persuaded to believe in the Brahman by the evidence of the senses and other inodes of proof; but it is possible to make him believe by the aid of Agamas (Scriptures). Therefore the preceptor recites Agamas for the purpose of teaching about the Brahman and says: ‘It is something distinct from the known and something beyond the unknown, etc.’ ‘Anyat,’ ‘something distinct’; ‘Tat,’ ‘the present theme i.e., that which has been defined to be the ear of the ear, etc., and beyond their (ear. eye, etc.,) reach. That is certainly distinct from the known. ‘The known,’ means ‘whatever is the object of special knowledge;’ and as all such objects can be known somewhere, to some extent and by some one and so forth, the whole (manifested universe) is meant by the term ‘the known;’ the drift is, that the Brahman is distinct from this. But lest the Brahnan should be confounded with the unknown, the text says: ‘It is beyond the Unknown.’ ‘Aviditat’ means ‘something opposed to the known;’ hence, unmanitested illusion (avidya) the seed of all manifestation. ‘Adhi’ literally means ‘above’ but is here used in the derivative sense of ‘something different from for, it is well known that one thing placed above another is something distinct from that other.

Parashurama Sahasranama

From Agni Purana

|| shree parashuraama sahasranaama ||

om raamah shreemaan mahaavishNuh
bhaargavo jamadagnijaha |
tattvaroopee param brahma shaashvatah sarvashaktidhruk ||
vareNyo varadah sarvasiddhidah kanjalochanaha |
raajendrashcha sadaachaaro jaamadagnyah paraatparaha || 2 ||
paramaarthaika nirato jitaamitro janaardanaha |
rushipravara vandyashcha daantah shatru vinaashanaha || 3 ||
sarvakarmaa pavitrashcha cha adeeno deenasaadhakaha |
abhivaadyo mahaaveerah tapasvee niyamapriyaha || 4 ||
svayambhooh sarvaroopashcha sarvaatmaa sarvadruk prabhuhu |
eeshaanah sarvadevaadih vareeyaan sarvago achyutaha || 5 ||
sarvagyah sarvavedaadi sharaNyah parameshvaraha |
gyaanabhaavyo pariChedyah shuchih vaagmee prataapavaan ||
jitakrodho guDaakesho dyutimaan arimardanaha |
reNukaatanayah saakshaat ajito avyaya eva cha || 7 ||
vipulaamso mahorasko ateendro vandyo dayaanidhihi |
anaadih bhagavaan indrah sarvalokaa arimardanaha || 8 ||
satyah satyavratah satyasandhah paramadhaarmikaha |
lokaatmaa lokakrut lokavandyah sarvamayo nidhihi || 9 ||
vashyo dayaa sudheergoptaa dakshah sarvaikapaavanaha |
brahmaNyo brahmachaaree cha brahma brahmaprakaashakaha ||
sudaro ajinavaasaah cha brahmasootradharah samaha |
saumyo maharshih shaantashcha maunjeebhrut danDadhaarakaha || 11 ||
kodanDee sarvajit kshatra darpahaa puNyavardhanaha |
kavih brahmarshee varadah kamanDaludharah krutee || 12 ||
mahodaaro atulo bhaavyo jitashaDvarga manDalaha |
kaantah puNyah sukeertishcha dvibhujah cha aadipurushaha ||
akalmasho duraaraadhyah sarvaavaasah krutaagamaha |
veeryavaan smitabhaashee cha nivruttaatmaa punarvasuhu ||
aadhyaatmayoga kushalah sarvaayudha vishaaradaha |
yagyasvaroopee yagyesho yagyapaalah sanaatanaha || 15 ||
ghanashyaamah smrutih shooro jaraamaraNavarjitaha |
dheero daantah suroopashcha sarvateerthamayo vidhihi || 16 ||
varNee varNaashramaguruh sarvajit purusho avyayaha |
shivashikshaaparo yuktah paramaatmaa paraayaNaha || 17 ||
pramaaNaroopo durgyeyah poorNah kroorah ruturvibhuhu |
aanando atha guNashreshTho anantadrushTeeh guNaakaraha ||
dhanurdharo dhanurvedah sacchidaananda vigrahaha |
janeshvaro vineetaatmaa mahaakaayah tapasviraaT || 19 ||
akhilaadyo vishvakarmaa vineetaatmaa vishaaradaha |
aksharah keshavah saakshee mareechih sarvakaamadaha || 20 ||
kalyaaNah prakrutih kalpah sarveshah purushottamaha |
lokaadhyaksho gabheero atha sarvabhakta varapradaha || 21 ||
jyotih aanandaroopashcha vahneerakshaya aashramee |
bhoorbhuvah svah tapomoorteeh ravih parashudhruk svaraaT ||
bahushrutah satyavaadee bhraajishNuh sahanobalaha |
sukhadah kaaranam bhoktaa bhavabandha vimokshakrut || 23 ||
samsaarataarako netaa sarvaduhkha vimokshakrut |
deva chooDaamaNih kundah sutapaa brahmavardhanaha || 24 ||
nityo niyata kalyaaNah shuddhaatmaa atha puraatanaha |
duhsvapna naashano neetih kireeTee skanda darpahrut || 25 ||
arjunapraaNahaa veerah sahasrabhuja jitadhaareehi |
kshatriyaantakarah shoorah kshitibhaara karaantakrut || 26 ||
parashvadhadharo dhanvee reNukaa vaakya tatparaha |
veerahaa vishamo veerah pitruvaakya paraayaNaha || 27 ||
maatrupraaNada eeshashcha dharmatattva vishaaradaha |
pitrukrodhaharah krodhah saptajihva samaprabhaha || 28 ||
svabhaavabhadrah shatrughnah sthaaNuh
shambhushcha keshavaha |
sthavishThah sthaviro baalah sookshmo lakshyadyutirmahaan ||
brahmachaaree vineetaatmaa rudraakshavalayah sudheehi |
akshakarNah sahasraamshuh deeptah kaivalya tatparaha || 30 ||
aadityah kaalarudrashcha kaalachakra pravartakaha |
kavachee kunDalee khaDgee chakree bheema paraakramaha ||
mrutyunjayo veerasimho jagadaatmaa jagatguruhu |
amrutyuh janmarahitah kaalagyaanee mahaapaTuhu || 32 ||
nishkalanko guNagraamo anirviNNah smararoopadhruk |
anivedyah shataavarto daNDo damayitaa damaha || 33 ||
pradaanah taarako dheemaamsa tapasvee bhootasaarathihi |
ahah samvatsaro yogee samvatsarakaro dvijaha || 34 ||
shaashvato lokanaathashcha cha shaakhee
daNDee balee jaTee |
kaalayogee mahaanandah tigmamanyuh suvarchasaha || 35 ||
amarshaNo marshaNaatmaa prashaantaatmaa hutaashanaha |
sarvavaasaah sarvachaaree sarvaadhaaro virochanaha || 36 ||
haimo hemakaro dharmo durvaasaa vaasavo yamaha |
ugratejaa mahaatejaa jayo vijayah kaalajit || 37 ||
sahsrahasto vijayo durdharo yagyabhaagabhuk |
agnirjvaalee mahaajvaalah tvatidhoomo huto havihi || 38 ||
svastidah svastibhaagashcha mahaana bharga paro yuvaa |
mahaapaado mahaahasto bruhatkaayo mahaayashaaha || 39 ||
mahaakaTih mahaagreevo mahaabaahuh mahaakaraha |
mahaanaaso mahaakambuh mahaamaayah payonidhihi || 40 ||
mahaavakshaa mahoujaashcha mahaakesho mahaajanaha |
mahaamoordhaa mahaamaatro mahaakarNo mahaahanuhu ||
vrukshaakaaro mahaaketuh mahaadamshTro mahaamukhaha |
ekaveero mahaaveero vasudah kaalapoojitaha || 42 ||
mahaameghah ninaadee cha mahaaghosho mahaadyutihi |
shaivah shaivaagamaachaaree haihayaanaam kulaantakaha ||
sarvaguhyamayo vajree bahulah karmasaadhanaha |
kaamee kapih kaamapaalah kaamadevah krutaagamaha || 44 ||
panchavimshati tattvagyah sarvagyah sarvagocharaha |
lokanetaa mahaanaadah kaalayogee mahaabalaha || 45 ||
asankhyeyo aprameyaatmaa veeryakrut veeryakovidaha |
vedavedyo viyadgoptaa sarvaa amara muneeshvaraha || 46 ||
sureshah sharaNam sharma shabdabrahma sataamgatihi |
nirlepo nishraprapanchaatmaa nirvyagro vyagranaashanaha ||
shuddhah pootah shivaarambhah sahasrabhujajit harihi |
niravadya padopaaya siddhidah siddhisaadhanaha || 48 ||
chaturbhujo mahaadevo vyooDharasko janeshvarah |
dyutimaNih taraNih dhanyah kaartaveerya balaapahaa || 49 ||
lakshmaNaagrajah vandyashcha naro naaraayaNa priyah |
ekam jyotih niraatanko matsyaroopee janapriyaha || 50 ||
supreetah sumukhah sookshmah koormo vaaraahakah tathaa |
vyaapako naarasimhashcha balajit madhusoodanaha || 51 ||
aparaajitah sarvasaho bhooshaNo bhootavaahanah |
nivruttah samvruttah shilpee kshudrahaa nityasundaraha ||
stavyah stavapriyah stotaa vyaasamoortih anaakulaha |
prashaantabuddhih akshudrah sarvasattva avalambanah || 53 ||
paramaarthaguruh devo maalee samsara saarathihi |
raso rasagyah saaragyah kankaNeekruta vaasukihi || 54 ||
krushNah krushNastuto dheero maayaateeto vimatsaraha |
maheshvaro maheebhartaa shaakalyah sharvareepatihi || 55 ||
taTasthah karNadeekshaadah suraadhyakshah suraarihaa |
dhyeyo agradhuryo dhaatreesho ruchih tribhuvaneshvaraha ||
karmaadhyaksho niraalambah sarvakaamyah phalapradaha |
avyaktalakshaNo vyakto vyakta avyakto vishaampatihi || 57 ||
trilokaatmaa trilokesho jagannaatho janeshvaraha |
brahmaa hamsashcha rudrashcha srashTaa hartaa chaturmukhaha || 58 ||
nirmado nirahankaaro bhruguvamshodvahah shubhaha |
vedhaa vidhaataa druhiNo devagyo devachintanaha || 59 ||
kailaasa shikharavaasee braahmaNo braahmaNa priyaha |
artho anartho mahaakesho jyeshThah shreshThah shubhaakrutihi || 60 ||
baaNaarih damou yajvaa snigdhaprakrutih agniyaha |
varasheelo varaguNah satyakeertih krupaakaraha || 61 ||
sattvavaan saattviko dharmee buddhah kalkee sadaashrayaha |
darpaNo darpahaa darpaa ateeto druptah pravartakaha || 62 ||
amrutaasho amrutavapuh vaanmayah sadasanmayaha |
nidhaanagarbho bhooshaayee kapilo vishvabhojanaha || 63 ||
prabhavishNuh grasishNushcha chaturvarga phalapradaha |
naarasimho mahaabheemah sharabhah kalipaavanaha || 64 ||
ugrah pashupatih bhargo vaidyah kesheenishoodanaha |
govindo gopatirgoptaa gopaalo gopavallabhaha || 65 ||
bhootaavaaso guhaavaasah satyavaasah shrutaagamaha |
nishkanTakah sahasraarchih snigdhah prakruti dakshiNaha ||
akampito guNagraahee supreetah preetivardhanaha |
padmagarbho mahaagarbho vajragarbho jalodbhavaha || 67 ||
gabhastih brahmakrud brahma raajaraajah svayambhavaha |
senaaneeh agraNee saadhuh balastaalikaro mahaan || 68 ||
pruthivee vaayuh aapashcha tejah kham bahulochanaha |
sahasramoordhaa devendrah sarvaguhyamayo guruhu || 69 ||
avinaashee sukhaaraamah trilokee praaNadhaarakaha |
nidraaroopam kshamaa tandraa dhrutih
medhaa svadhaa havihi || 70 ||
hotaa netaa shivah traataa saptajihvo vishuddhapaat |
svaahaa havyashcha kavyashcha
shataghnee shatapaashadhrut || 71 ||
aarohashcha nirohashcha teertha teerthakaro haraha |
charaacharaatmaa sookshmahtu vivasvaan savitaamrutam ||
tushTeeh pushTeeh kalaa kaashThaa maasah pakshah tu vaasaraha |
rutuh yugaadi kaalah tu lingam aatmaa atha shaashvataha ||
chiranjeevee prasannaatmaa nakulah praaNadhaaraNaha |
svargadvaaram prajaadvaaram mokshadvaaram trivishTapam ||
bhuktih lakshmeeh tathaa muktih virajaa virajaambaraha |
vishvakshetram sadaabeejam puNya shravaNa keertanaha ||
bhikshuh bhaikshyam gruham daaraa yajamaanashcha yaachakaha |
pakshee cha pakshavaahashcha manovego nishaacharaha ||
gajahaa daityahaa naakah puroohutah purushTutaha |
baandhavo bandhuvargashcha pitaa maataa sakhaa sutaha ||
gaayatree vallabhah praamshuramaan
dhaataa bhoota bhaavanaha |
siddhaarthakaaree sarvaarthadah Chando
vyaakaraNam shrutihi || 78 ||
smrutih gaatha upashaantashcha puraaNah
praaNa chanchuraha |
vaamanashcha jagatkaalah sakrutashcha yugaadhipaha || 79 ||
udgeetah praNavo bhaanuh skando vaishravaNah tathaa |
antaraatmaa hrusheekeshah padmanaabhah stutipriyaha ||
parashvadhaayudhah shaakhee simhagah simhavaahanaha |
simhanaadah simhadamshTro nago mandaradhruk sharaha ||
sahyaachalanivaasee cha mahendrakruta samshrayah |
manobuddhih ahankaarah kamalaananda vardhanaha || 82 ||
sanaatanatamah sragvee gadee shankhee rathaangabhrut |
nireeho nirvikalpashcha samartho anartha naashanaha || 83 ||
akaayo bhakti kaayashcha maadhavo atha suraarchitaha |
yoddhaa jetaa mahaaveeryah shankarah santatah stutaha ||
vishveshvaro vishvamoortih vishvaraamo atha vishvakrut |
aajaanubaahuh sulabhah param jyotih sanaatanaha || 85 ||
vaikuNThah puNDareekaakshah sarvabhootaashaya sthitaha |
sahasrasheershaa purushah sahasraakshah sahasrapaat || 86 ||
oordhvaretaa oordhvalinga pravaro varado varaha |
unmattaveshah pracChannah saptadveepamahi pradaha || 87 ||
dvijadharma pratishThaataa vedaatmaa vedakrucChrayaha |
nityah sampoorNa kamaashcha sarvagyah kushalaagamaha ||
krupaa peeyoosha jaladhih dhaataa kartaa paraaptparaha |
achalo nirmalah truptah sve mahimni pratishThitaha || 89 ||
asahaayah sahaayashcha jagaddhetura kaaraNaha |
mokshadah keertishchaiva prerakah keerti naayakaha || 90 ||
adharmashatruh akshobhyo vaamadevo mahaabalaha |
vishvaveeryo mahaaveeryo shreenivaasah sataamgatihi || 91 ||
svarNavarNo varaangashcha sadyogee cha dvijottamaha |
nakshatramaalee surabhih vimalo vishva paavanaha || 92 ||
vasanto maadhavo greeshmo nabhasyo beeja vaahanaha |
nidaaghah tapano megho nabho yonih paraasharaha || 93 ||
sukhaanilah sunishpannah shishiro naravaahanaha |
shreegarbhah kaaraNam japyo durgah satyaparaakramaha ||
aatmabhooh aniruddhashcha dattatreyah trivikramaha |
jamadagnih balanidhih pulastyah pulaho anigaraaha || 95 ||
varNee varNaguruh chaNDah kalpavrukshah kalaadharaha |
mahendro durbharah siddho yogaachaaryo bruhaspatihi || 96 ||
niraakaaro vishuddhashcha vyaadhihartaa niraamayaha |
amogho anishTamathano mukundo vigatajvaraha || 97 ||
svayamjyotih guroottamah suprasaado achalah tathaa |
chandrah sooryah shanih ketuh bhoomijah somanandanaha ||
bhruguh mahaatapaa deerghatapaa siddho mahaaguruhu |
mantree mantrayitaa mantro vaagmee vasumanaah sthiraha ||
adrih adrishayo shambhuh maangalyo mangalovrutaha |
jayastambho jagatstambho bahuroopo guNottamaha || 100 ||
sarvadevamayo achintyo devaatmaa viroopadhruk |
chaturvedah chaturbhaavah chaturah chaturapriyaha || 101 ||
aadyantashoonyo vaikuNThah karmasaakshee phalapradaha |
druDhaayudhah skandaguruh parameshThee paraayaNaha ||
kuberabandhuh shreekaNTho deveshah sooryataapanaha |
alubdhah sarvashaastragyah shaastraarthah paramah pumaan ||
agnyaasyah pruthiveepaado dyumoordhaa dikshrutih paraha |
somaantah karaNo brahmamukhah kshatrabhujah tathaa ||
vaishyoroo shoodrapaadah tu nadee sarvaanga sandhikaha |
jeemootakesho abdhi kukshih tu vaikunTho
vishTarashravaaha || 105 ||
kshetragyah tamasah paaree bhruguvamshodbhavo avanihi |
aatmayoni raiNukeyo mahaadevo guru suraha || 106 ||
ekonaiko aksharah shreeshah shreepatih duhkhabheshajam |
hrusheekesho atha bhagavaana sarvaatmaa
vishvapaavanaha || 107 ||
vishvakarmaa apavargo atha lambodara shareeradhruk |
akrodho adroha mohashcha sarvato anantadhruk tathaa || 108
kaivalyadeepah kaivalyah saakshee chetaa vibhaavasuhu |
ekaveeraatmajo bhadro abhadrahaa kaiTabhaardanaha || 109 ||
vibudho agravarah shreshThah sarvadevottamottamaha |
shivadhyaanarato divyo nityayogee jitendriyaha || 110 ||
karma satyam vratam chaiva bhakti anugraha krut harihi |
sargasthityantakrut raamo vidyaaraashih guroottamaha || 111 ||
reNukaapraaNalingam cha bhruguvamshyah shatakratuhu |
shrutimaan ekabandhushcha cha
shaantabhadrah samanjasaha || 112 ||
aadhyaatma vidyaa saarashcha kaalabhaksho vishrunkhalaha |
raajendro bhoopatih yogee nirmaayo nirguNo guNee || 113 ||
hiraNmayah puraaNashcha balabhadro jagatpradaha |
vedavedaanga paaragyah sarvakarmaa maheshvaraha || 114 ||

My post about Parashurama mythology - The Hidden Kindness of Parashurama

JAI PARASHURAM!

Shānti Mantras

1   om vān me manasi pratishthitā
mano me vāci pratishtitam-
āvir-āvīr-ma edhi
vedasya ma ānīsthah
shrutam me mā prahāsīh
anenādhītenāho-rātrān sandadhāmi
ritam vadishyāmi satyam vadishyāmi
tan mām-avatu tad-vaktāram-avatu
avatu mām avatu vaktāram-avatu vaktāram
  om shāntih shāntih shāntih

   2   om madhu vātā ritāyate
madhu ksharanti sindhavah
mādhvīr-nah santv’oshadhīh
madhu naktam-uto’shasi
madhumat pārthivam rajah
madhu dyaur-astu nah pitā
madhumān no vanaspatir-
madhumām astu sūryah
mādhvīr-gāvo bhavantu nah
  om shāntih shāntih shāntih

   3   om sham no mitrah sham varunah
sham no bhavatv-aryamā
sham na indro brihaspatih
sham no vishnur-urukramah
namo brahmane namaste vāyo
tvameva pratyaksham brahmāsi
tvameva pratyaksham brahma vadishyāmi
ritam vadishyāmi satyam vadishyāmi
tan-mām-avatu tad-vaktāram-avatu
avatu mām avatu vaktāram
  om shāntih shāntih shāntih

   4   om agne naya supathā rāye asmān
vishvāni deva vayunāni vidvān
yuyodhy'asmaj juhurānam eno
bhūyishthām te nama uktim vidhema
  om shāntih shāntih shāntih

   5   om āpyāyantu  mamāngāni
vāk prānash-cakshuh  shrotram-
atho  balam-indriyāni  ca  sarvāni
sarvam  brahmau' panishadam
māham  brahma  nirākuryām
mā  mā  brahma  nirākarod-
anirākaranam-astv'anirākaranam  me'stu
tad  ātmani  nirate  ya  upanishatsu
dharmās-te  mayi  santu  te  mayi  santu
  om shāntih  shāntih  shāntih

   6   om sarvas-taratu durgāni
sarvo bhadrāni pashyatu
sarvas sadbuddhim-āpnotu
sarvah sarvatra nandatu
  om shāntih shāntih shāntih

   7   om durjanah sajjano bhūyāt
sajjanah shāntim-āphunyāt
shānto mucyeta bandhebhyo
muktash-cānyān vimocayet
  om shāntih shāntih shāntih

   8   om svasti prajābhyah paripāla yantām
nyāyena mārgena mahīm mahīshāh
go-brāhmanebhyah shubham-astu nityam
lokāh samastāh sukhino bhavantu

kāle varshatu parjanyah
prithivī sasya-shālinī
desho-’yam kshobha-rahitah
brāhmanās-santu nirbhayāh
  om shāntih shāntih shāntih

 9   om saha nāv’avatu
saha  nau  bhunaktu
saha  vīryam  karavāvahai
tejasvi-nāv’adhītam-astu
mā  vidvishāvahai
  om shāntih  shāntih  shāntih

 10   om dyauh shāntir-antarīksham shāntih prithivī shāntir-
āpah shāntir-oshadhayah shāntir-vanaspatayah shāntir- vishve-devāh shāntir-brahma shāntih sarvam shāntih
shāntir-eva shāntih sā mā shāntir-edhi
  om shāntih shāntih shāntih

 11   om bhadram karnebhih shrinuyāma devā
bhadram pashyemā-kshabhir-yajatrāh
sthirair-angais-tushtuvāmsas-tanūbhir-
vyashema devahitam yad-āyuh
  om shāntih shāntih shāntih

 12   om svasti na indro vriddha-shravāh
svasti nah pūshā vishva-vedāh
svasti nas-tārkshyo’rishtanemih
svasti no brihaspatir-dadhātu
  om shāntih shāntih shāntih

 13   om sarveshām svasti bhavatu
sarveshām shāntir-bhavatu
sarveshām pūrnam bhavatu
sarveshām mangalam bhavatu
  om shāntih shāntih shāntih

 14   om sarve bhavantu sukhinah
sarve santu nirāmayāh
sarve bhadrāni pashyantu
mā kashcit duhkha bhāg bhavet
  om shāntih shāntih shāntih

 15   om asato mā  sad gamaya
tamaso mā jyotir-gamaya
mrityor-mā amritam gamaya
  om shāntih shāntih shāntih

 16   om pūrnam-adah pūrnam-idam
pūrnāt pūrnam-udacyate
pūrnasya pūrnam-ādāya
pūrnam-evāvashishyate
  om shāntih shāntih shāntih

Shashti Devi Stotram

namo devyai mahAdevyai siddhyai shAntyai namo namaha |
shubhAyai devasenAyai shashThyai devyai namo namaha ||1||
varadAyai putradAyai dhanadAyai namo namaha |
sukhadAyai mokshadAyai shashThyai devyai namo namaha ||2||
srishTyai shashThAsha-rUpAyai siddhAyai cha namo namaha |
mAyAyai siddhayoginyai shashThI-devyai namo namaha ||3||
sArAyai sAradAyai cha parAdevyai namo namaha |
bAlA-dhishThAtru-devyai cha shashThI-devyai
namo namaha ||4||
kalyANadAyai kalyANyai phaladAyai cha karmaNAm |
pratyakshAyai svabhaktAnAm shashThyai devyai
namo namaha ||5||
pUjyAyai skandakAntAyai sarveshAm sarvakarmasu |
devarakshaNa-kAriNyai shashThI-devyai namo namaha ||6||
shuddha-sattva-svarUpAyai vanditAyai nruNAm sadA |
himsA-krodha-varjitAyai shashThI-devyai namo namaha ||7||
dhanam dehi priyAm dehi putram dehi sureshvari |
mAnam dehi jayam dehi dvisho jahi maheshvari ||8||
dharmam dehi yasho dehi shashThI-devyai namo namaha |
dehi bhUmim prajAm dehi vidyAm dehi supUjite |
kalyANam cha jayam dehi shashThI-devyai namo namaha ||9||
iti devIm cha samstUya labhe putram priyavrataha |
yashasvinam cha rAjendrah shashThI-devyAh prasAdataha ||10||
shashThI-stotramidam brahman yah shruNoti tu vatsaram |
aputro labhate putram param suchirajIvinam ||11||
varshamekam cha yo bhaktyA sampUjyedam shruNoti cha |
sarva-pApAd-vinirmukto mahAvandhyA prasUyate ||12||
vIram putram cha guNinam vidyAvantam yashasvinam |
suchir-Ayushya-vantam cha sUte devI-prasAdataha ||13||
kAkavandhyA cha yA nArI mrutavatsA cha yA bhavet |
varsham shrutvA labhet-putram
shashThI-devI-prasAdataha ||14||
rogayukte cha bAle cha pitA mAtA shruNoti chet |
mAsena muchyate bAlah shashThIdevI-prasAdataha ||15||

|| iti shrI devI bhAgavate mahApurANe navama skandhe shashThyupAkhyAne shashThI stotram
sampUrNam ||

Shani Mantras

Shani Beej Mantra:

Om Praam Preem Praum Sham

Shanayishraya Namah

Vyas Vicharita Mantra:

Nilanjana samabhasam

Raviputram yamagrajam

Chaya martanda sambhutam

Tam namami Shaneshwaram

Gayatri:

Om Neelambharaya vidhmahe

Soorya Putraya dhimahi

Tanno sauri prachodayath

Om Sanaischaraya vidhmahe

Sooryaputraya dheemahi

Tanno manda prachodayat

From Brahmanda Purana:

Suryaputhro Deerghadeho Vishaalaakshah

Shivapriyah Mandachaarah

Prasannathmaa peedam harathu me Shanih

Mula Mantra:

Om Sham Shanicharaya Namah 

For other Shani stotras look the tag Shani in my blog 

Rahu Mantra

Beeja Mantra
OM Raa Rahave Namah

Rahu Gayatri Mantras
OM Naakadhwajaaya Vidmahae
Padma Hastaaya Dheemahi
Tanno Raahu Prachodayaat

Om Siraroopaaya vidmahe
Amrutesaaya dheemahi
Tanno Raahu prachodayaat

Om Neelavarnaaya vidmahe
Simhikesaaya dheemahi
Tanno Raahu prachodayaat

Om Paitinasaaya vidmahe
Charmadharaaya dheemahi
Tanno Raahu prachodayaat

Vedic
Arddhakaayam Mahaaviiryam Chandraaditya
Vimardanam Simhikaagarbha Sambhuutam
Tam Rahu Pranamaamyaham

Tantric
OM Bhraam Bhreem Bhroum Saha Rahave Namaha

Renouncing the Fruits

From the Bhagavad Gita, Chapter 2

47.karmany evadhikaras te
ma phalesu kadacana
ma karma-phala-hetur bhur
ma te sango 'stv akarmani
You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself to be the cause of the results of your activities, and never be attached to not doing your duty.
48.yoga-sthah kuru karmani
sangam tyaktva dhananjaya
siddhy-asiddhyoh samo bhutva
samatvam yoga ucyate
Be steadfast in yoga, O Arjuna. Perform your duty and abandon all attachment to success or failure. Such evenness of mind is called yoga.
49.durena hy avaram karma
buddhi-yogad dhananjaya
buddhau saranam anviccha
krpanah phala-hetavah
O Dhananjaya, rid yourself of all fruitive activities by devotional service, and surrender fully to that consciousness. Those who want to enjoy the fruits of their work are misers.
50.buddhi-yukto jahatiha
ubhe sukrta-duskrte
tasmad yogaya yujyasva
yogah karmasu kausalam
A man engaged in devotional service rids himself of both good and bad actions even in this life. Therefore strive for yoga, O Arjuna, which is the art of all work.
51.karma-jam buddhi-yukta hi
phalam tyaktva manisinah
janma-bandha-vinirmuktah
padam gacchanty anamayam
The wise, engaged in devotional service, take refuge in the Lord, and free themselves from the cycle of birth and death by renouncing the fruits of action in the material world. In this way they can attain that state beyond all miseries.

OM NAMAH SHIVAYA!

Happy MahaShivaratri To All!

Garuda Dandakam

shrImate nigamAnta mahAdeshikAya namaha
shrImAn venkaTanAthAryah kavitArkakesarI |
vedAntAchAryavaryo me sannidhattAm sadA hRudi ||
namah pannaga naddhAya vaikunTha vasha vartine |
shruti sindhu sudhotpAda mandarAya garutmate || 1 ||
garuDam-akhila veda nIDAdhi-rUDham dviShat-pIDan-otkanThitA-kunTha vaikunTha-pIThIkRuta
skandhamIDe svanIDAgati prIta rudrA sukIrti-stanAbhoga gADhopa-gUDha-sphurat-kanTakavrAta
vedha vyathA vepamAna dvi-jihvAdhipA-kalpa viShphAryamANa sphaTAvATikA ratna rochishChaTA rAji nIrAjitam kAnti kallolinI rAjitam || 2 ||
jaya garuDa suparNa darvIkarAhAra devAdhipAhAra hArin divoukaspati kShipta dambholi dhArA
kiNAkalpa kalpAnta vAtUla kalpodayAnalpa vIrAyitodya-cchamatkAra daityAri jaitra-dhvajAroha
nirdhArit-otkarSha sankarShaNAtman garutman marut-panchakAdhIsha satyAdi mUrte na kashchit samaste namaste punaste namaha || 3 ||
nama ida majahat-saparyAya paryAya niryAt pakShAnilA-sphAlanodvela pAthodhi vIchI chapeTAhatAgAdha
pAtAla bhAmkAra sankruddha nAgendra-pIDAsruNI bhAva bhAvasvan-nakha shreNaye chaNDa tuNDAya nRutyad-bhujanga-bhruve vajriNe damShTryA tubhyam dhyAtmavidyA vidheyA vidheyA bhavad-dAsyam-ApAdayethA dayethAshcha me || 4 ||
manuranugata pakShi vaktra sphurat-tArakas-tAvakashchitra-bhAnupriyA shekharas-trAyatAm
nastrivargApavarga prasUtih paravyoma dhAman valadveShi-darpa-jvaladvAlakhilya pratigyAvatIrNa sthirAm tattva buddhim parAm bhaktidhenum jaganmUla kande mukunde
mahAnanda-dogdhrIm dadhItA mudhAkAm-ahInAm ahInAm-ahInAntaka || 5 ||
ShaTtrim-shadgaNa charaNo nara paripATI navIna gumbhagaNaha
viShNuratha danDako ayam vighaTayatu vipakSha vAhinI vyUham
vichitra siddhidah so ayam venkaTesha vipashchitA |
garuDadhvaja toShAya gIto garuDa danDakaha || 7 ||

iti shrI garuDa daNDakah samAptaha
kavitArkikasimhAya kalyANaguNashAline |
shrImate vengkaTeshAya vedAntagurave namaha || 

Give Me Your Offering

The Bhagavad Gita, Ch.9, 26-34

A leaf, a flower, a fruit, or even
Water, offered to me in devotion,
I will accept as the loving gift
Of a dedicated heart. Whatever you do,
Make it an offering to me –
The food you eat or worship you perform,
The help you give, even your suffering.
Thus will you be free from karma's bondage,
From the results of action, good and bad.

I am the same to all beings. My love
Is the same always. Nevertheless, those
Who meditate on me with devotion,
They dwell in me, and I shine forth in them.

Even the worst sinner becomes a saint
When he loves me with all his heart. This love
Will soon transform his personality
And fill his heart with peace profound.
O son of Kunti, this is my promise:
Those who love me, they shall never perish.
Even those who are handicapped by birth
Have reached the supreme goal in life
By taking refuge in me. How much more
The pure brahmins and royal sages who love me!
Give not your love to this transient world
Of suffering, but give all your love to me.
Give me your mind, your heart, all your worship.
Long for me always, live for me always,
And you shall be united with me.

There is a Light

There is a light that shines beyond all things on earth,
beyond all of us, beyond the heavens,
beyond the highest, the very highest heavens.
This is the light that shines in our hearts.

--- from Chandogya Upanishad

Bhairava's Kapala

Kapala in Bhairava's hand is a powerful recognizable symbol frightening the modern man who understands it as terrible.
And in general, this is true with a particular point of view. Bhairava embodies the dreadful nature of Shiva, par excellence; his name is enough to testify this. Born out of his destructive anger, he is the personification of the exterminating function of Rudra in the Trimurti. About ambiguity of Bhairava's figure I wrote a little here or there, but this is never enough.  Rudra's manifestation in Bhairava form became central to the shaiva traditions related to the kApAlika branch of the old pAshupata form of the shaiva-shAsana known for understanding and accepting this symbol literally. Nevertheless, the skull as such powerful symbol for anyone, has a lot of other hidden meanings (it is the set of meanings, not one).

A Kapala ( "skull" in Sanskrit) is a cup made from a human skull used as a ritual implement (a bowl) in both Hindu Tantra and Buddhist Vajrayana.

Maharakta Ganapati

Apropos, the skull it is one of the principal practice supports of the Vajrayana yogin. Many of the deities of Vajrayana, including Mahasiddhas, Dakinis and Dharmapalas are depicted carrying a Kapala, usually in their left hand.

Vajrayogini

The buddhist skull cup Thod-pa is used in tantric ritual practices to represent the transformation of delusion into perfect wisdom. The skull also symbolises Great Bliss and is a potent symbol of impermanence.
Many ancient cultures retain special attitude to this symbol and primary, it carries the human mortality idea but in an important memento mori reminder. Because in the face of death that man's self-aware is born.
This is a very common symbol in Christianity for to pondering the earthly reality of our mortality and the eternal truth of the spiritual life. It was not unheard-of for medieval religious to keep a human skull about to aid them in their meditations.
 For the medieval alchemist, the skull symbolized purification from the false identity or poisoning ego that fights desperately for its survival but must be devoured in the flames of higher consciousness. Or for the ancient Celts, it was the seat of the soul. This theme is persistent throughout Celtic spiritual life and the symbol of the severed head may be regarded as the most typical and universal of their religious attitudes.
It can be continued but the quick-list of kapala symbolism include: Time and Time's overcoming, Temporary and Eternal, Power, Divinity, Gateway, Creation, Initiation, Concentration and so on. All these symbols, or supports, or tantric rituals can serve as tantric meditations to achieve a transcendental state of thought. Exactly, this is their direct appointment. The unfathomable figure of Bhairava holds all these meanings so far as we can understand it. But it brings us closer to an understanding of not only of impermanence, but also of spiritual awakening, the death of the false self, the Great Death. It means that one sees into one's own Nature, into the One that is neither born nor destroyed. When it brings all back to One. When the amR^ita-sravaNa nectar starts flowing from within the skull.

Om Bhairavaya Namah

Kālī Sisters

The Divine Mother, the essense of all gods and all begins, Mahashakti, is the creator, preserver and destroyer of our nama-rupa world. When there were neither the creation, nor the sun, the moon, the planets, and the earth, when the darkness was enveloped in darkness, then the Mother, the Formless One, Maha Kālī, the Great Power, is one with the Maha Kala, the Absolute. Divine game of "separation" has led to that the Absolute Zero re-united with the One and becomes the dynamic Ten whose forms vary according to the different proportions of the three gunas. Now She expresses their divine union transcendentally as well as phenomenally through three aspects of iccha (will), jnana (knowledge) and kriya (action). So, we have a huge variety of her forms, and the long list of her names reflects their endless movement flowing into each other. For example, the Mahavidyas, is a wonderful enigmatic group of contrasting deities that clearly indicates their special meaning and hidden symbolic content, not only as elements and principles in nature but Ten Great or Transcendent Wisdoms. 

Their qualities, formed by tattvas, are really endless combinations. We can choose at any time the most general definition: Kālī is Time overcoming; Bhuvaneshwari is Space; the piercing word is Tara; the flaming word is Bhairavi; and expressed word is Matangi, Chinnamasta combines light and sound in her thunderclap; Bhagalmukhi stuns and stifles the flow free flow of things; the luminous desire is Sundari; and the delightful beauty is Kamala. Experiencing the all-pervasive essence of Kali in these Goddesses one by one, She is there in one of Her energetic forms. Of course, there is no separation and these Kālī sisters are just a glimpse of her raging glow in the minds because Her true nature is beyond mind and matter.

She is a source of light,
She removes darkness, and leads
Away from the blinding darkness ( Astasähasrikä Prajñäpäramitä) 

Yes, some early Buddhists identified Kalika with their Prajnaparamita, the Perfection of Wisdom, conceived of as a multi-armed goddess/female wisdom energy. Caused by a pollution of ignorance.They viewed Her as the saviouress Tara, the Compassionate One. As the dark four-armed Ugra Tara, with the dark blue Dhyani-Buddha Aksobhya on her crown, she became the Wrathful Saviouress, externally fierce to ward-off enemies and unbelievers, but internally compassionate, the Embodiment of Compassion.

She is all-pervading, leaving, and in her Kālī aspect, no measure for Time. She is always one but appears in differents forms in differents times. All races and cultures are like these multiple severed heads of her garland.

Aztec Divine Mother Coatlicue who gave birth to the moon and the stars, is represented with a severed head replaced by two snake heads, wearing a necklace of severed hands and human hearts with a skull pendant, and a dress of entwined snakes. She as well as Kālī  represents the embodiment of the cosmic-dynamic power which bestows life and death in the struggle of opposites.
Rhea, the Aegean Universal Mother or Great Goddess, was the mother of the gods, and goddess of female fertility, motherhood, and generation. As the wife of Kronos (Time), She represented the eternal flow of time and generations.

Cailleach, an old Celtic name for the Great Goddess in her Destroyer aspect. Like Kālī, She was a black Mother who founded many races of people and created the world, building mountain ranges of stones that dropped from her apron. Scotland name came from Scotia, the same goddess, known to Romans as a "dark Aphrodite". Ireland and Scotland are covered with natural shrines associated with the Cailleach. Scots call her the Old Wife of Thunder.

…Her face was blue-black of the lustre of coal

And her bone-tufted tooth was like red rust.

In her head was one pool-like eye,

Swifter than a star in a winter sky. (MacKenzie, ScFL2)

Incidentally, the state California  of North America was named  by Spanish explorers after the mythical Black Queen Califia.
Nowadays, the Black Goddess worshipped by the gypsies was named Sara-Kali, Queen Kali, the Black Mother.

The Black Goddess was even carried into Christianity as a mother figure, and one can find all over the world images of black Madonnas (details here ). These examples are multiple but it is not necessarily to look similar names or similar external forms. Because whatever is their names or their diversity, all represent the nature of one and the same reality. In her benign or terrific aspect, Mother's essence is the all-pervasive in all her prismatic forms. She is Maya, she is Mahashakti - at once both the unknowable Divine Essence, and every veil that simultaneously hides and reveals this Essence, with absolutely no distinction between them. To the degree that we try to hold on to our life in the face of Kālī, she takes that life. To the degree that we let go of our life in the face of Kālī, She is that life.

Jai Ma Kali!