Aditya Hrudayam

Ādityahṛdayam is a devotional hymn associated with Aditya or the Sun God (Surya) and was recited by the sage Agastya to Rāma on the battlefield before fighting the demon king Rāvana. This historic hymn starts at the beginning of the duel between Rāma and Rāvana. Agastya teaches Rāma, who is fatigued after the long battle with various warriors of Lanka, the procedure of worshiping the Sun God for strength to defeat the enemy.

These verses belong to Yuddha Kānda in the Rāmāyana as composed by Agastya and compiled by Vālmīki.

 

 

Aditya Hrudayam Lyrics Sanskrit

English Lyrics with meaning

१. ततो युद्धपरिश्रान्तं समरे चिन्तया स्थितम्।
रावणं चाग्रतो दृष्ट्वा युद्धाय समुपस्थितम्॥

1. Tato yuddhapariśrāntaṃ samare chintayā sthitam
 rāvaṇaṃ jāgrato dṛṣṭvā yuddhāya samupasthitam

(When Rama was exhausted in battle field standing with greater sorrow and deep thought to fight against Ravana who was duly prepared for the battle, Agastya observed that).

२. दैवतैश्च समागम्य द्रष्टुमभ्यागतो रणम्।
उपागम्याब्रवीद्राममगस्त्यो भगवान् ऋषिः॥  

2. Daivataiśca samāgamya draṣṭumabhyāgato raṇam

upāgamyābravīdrāmamagastyo bhagavān ṛṣiḥ

(Agastya who was with other Gods approaches Rama and says as follows)

 

३. राम राम महाबाहो शृणु गुह्यं सनातनम्।
येन सर्वानरीन् वत्स समरे विजयिष्यसि॥ 

3. Rāma rāma mahābāho śṛṇu guhyaṃ sanātanam

yena sarvānarīn vatsa samare vijayiṣyasi

 

(Sage Agastya approached Rama and spoke as follows: dear Rama there is a solution for your worry which is a perennial secret, by reciting it you would be victorious in this war).

४. आदित्यहृदयं पुण्यं सर्वशत्रुविनाशनम्।
जयावहं जपेन्नित्यम् अक्षय्यं परमं शिवम्॥

4. Adityahṛdayaṃ puṇyaṃ sarvaśatruvināśanam

jayāvahaṃ japennityam akṣayyaṃ paramaṃ śivam

(This is the holy hymn Aditya Hrudayam which destroys all enemies and brings you victory and permanent happiness by chanting it always).

५. सर्वमङ्गलमाङ्गल्यं सर्वपापप्रणाशनम्।
चिन्ताशोकप्रशमनम् आयुर्वर्धनमुत्तमम्॥

5. Sarvamaṅgalamāṅgalyaṃ sarvapāpapraṇāśanam

cintāśokapraśamanam āyurvardhanamuttamam

(This supreme prayer of Sun God always gives happiness, destroys all sins, worries and increase the longevity of life).

६. रश्मिमंतं समुद्यन्तं देवासुरनमस्कृतम्।
पूजयस्व विवस्वन्तं भास्करं भुवनेश्वरम्॥

6. Raśmimaṃtaṃ samudyantaṃ devāsuranamaskṛtam

pūjayasva vivasvantaṃ bhāskaraṃ bhuvaneśvaram

(Worship the Sun God, the ruler of the worlds and lord of the universe, who is worshipped by devas and asuras and who is worshipped by every one of the universe).

७. सर्वदेवात्मको ह्येष तेजस्वी रश्मिभावनः।
एष देवासुरगणाँल्लोकान् पाति गभस्तिभिः॥ 

7. Sarvadevātmako hyeṣa tejasvī raśmibhāvanaḥ

eṣa devāsuragaṇām̐llokān pāti gabhastibhiḥ

(He has within him all the devas and He is the brightest among the bright, He is self-luminous and sustains all worlds of Devas and Asuras with his rays).

८. एष ब्रह्मा च विष्णुश्च शिवः स्कन्दः प्रजापतिः।
महेन्द्रो धनदः कालो यमः सोमो ह्यपां पतिः॥ ॥ 

8. Eṣa brahmā ca viṣṇuśca śivaḥ skandaḥ prajāpatiḥ

mahendro dhanadaḥ kālo yamaḥ somo hyapāṃ patiḥ

(He is pervading in all viz., Brahma (the creator), Visnu (the Sustainer), Shiva (the destroyer), Skanda (the son of Siva), Prajapati (progenitor of human race), the mighty Indra (lord of senses), Kubera (the God of prosperity), Kala (eternal time), Yama (the Lord of death), Soma (the moon god that nourishes), and Varuna (God of rain).

९. पितरो वसवः साध्या ह्यश्विनौ मरुतो मनुः।
वायुर्वह्निः प्रजाप्राण ऋतुकर्ता प्रभाकरः॥  

9. Pitaro vasavaḥ sādhyā hyaśvinau maruto manuḥ

vāyurvahniḥ prajāprāṇa ṛtukartā prabhākaraḥ

(He is the manes (ancestors); He is the eight Vasus viz., Anala, Anila, Soma, Ahas, Dhara, Dhruva, Pratyoosha and Prabhasa. He is the God Sadhya, Ashwini devatas (Gods of health). He is the maruths who are responsible for breeze, He is the wind God, He is the fire God, and he is the Manu, Vayu (the wind God), Agni (the fire God), Prana (the Life breath of all beings), the maker of six seasons and the giver of light).

१०. आदित्यः सविता सूर्यः खगः पूषा गभस्तिमान्।
सुवर्णसदृशो भानुर्हिरण्यरेता दिवाकरः॥ 

{Aditya Hridayam Stotram starts from here}

10. ādityaḥ savitā sūryaḥ khagaḥ pūṣā gabhastimān

suvarṇasadṛśo bhānurhiraṇyaretā divākaraḥ

(He is the son of Adithi, Savitha (bright), Soorya (supreme light), Khaga (bird, travels on the sky,), feeds the world by rain, gabhastiman (possessed of rays) Golden colored (beautiful, wise), always shining, he is the creator, day starts with him).

Aditya=son of Aditi, one who attract all towards Him

Savitha=one who rule the world, controller of the world

Soorya=one who encourages all, active

Khaga=one who moves in space (bird)

Poosha=one who protects all worlds

Gabhastiman=one who has bright rays

Suvarnasadrisha=golden colored

Bhanu=pervaded in all

Swarnareta=radiant round shaped like golden egg

Diwakara=one who is reason for bright day

 

११. हरिदश्वः सहस्रार्चिः सप्तसप्तिर्मरीचिमान्।
तिमिरोन्मथनः शम्भुस्त्वष्टा मार्ताण्ड अंशुमान्॥ 

11. Haridaśvaḥ sahasrārciḥ saptasaptirmarīcimān

timironmathanaḥ śambhustvaṣṭā mārtāṇḍa aṃśumān

(He has green horses (green is a symbol of victory). He has thousands of rays (infinite), he is dispeller of darkness. He has seven horses (symbol of seven lokas). He removes sufferings and gives a pleasant life. He pervades all with immeasurable amount of rays).

Haridashwa=one whose chariot is dragged by green horses

Sahasrarchi=one who has thousands of rays (infinite)

Saptasapti=one whose horses are seven (represents seven Lokas)

Marichiman=whose body radiates rays

Timironmatana=dispeller of darkness

Shambhu=one who gives contentment

Twastha=one who removes sorrow and gives elation

Martanda=one who comes from annihilated creation and again creates

Amshuman=vastness, pervaded in all

१२. हिरण्यगर्भः शिशिरस्तपनो भास्करो रविः।
अग्निगर्भोऽदितेः पुत्रः शङ्खः शिशिरनाशनः॥ 

12. Hiraṇyagarbhaḥ śiśirastapano bhāskaro raviḥ

agnigarbho’diteḥ putraḥ śaṅkhaḥ śiśiranāśanaḥ

(He is golden source (knowledge, prosperity). He who cools down world from his rain (minds of devotees). He who bestows heat. He is the illuminator (source of light). He who is praised by everyone. He who has fire within himself. He who is the son of Adhithi and Kashyapa. He who merges at night and become cool, destroyer of the cold, snow and fog).

Hiranyagarbha=one who has powers of Brahman, prosperity and who is wise (Jnani)

Sishira=one who makes cold by rain produced by him

Tapana=one who generates heat

Bhaskara=one who gives light (Jnana)

Ravi=one who is praised by everyone

Agnigharbha=one who has

Aditeputra=son of Aditi and Kashyapa Maharshi

Shankha=one who become cool when he sets

Shisiranashana=one who melts snow, fog and cold

१३. व्योमनाथस्तमोभेदी ऋग्यजुःसामपारगः।
घनवृष्टिरपां मित्रो विन्ध्यवीथीप्लवङ्गमः॥ 

13. Vyomanāthastamobhedī ṛgyajuḥsāmapāragaḥ

ghanavṛṣṭirapāṃ mitro vindhyavīthīplavaṅgamaḥ

(He is the lord of the space and ruler of the sky, dispeller of darkness, master of the three Vedas viz., Rig, Yajur and Sama vedas, he is the reason for heavy rain, and friend of the water God (Varuna), He swiftly courses in the direction South of Vindhya-mountains and sports in the Brahma Nadi (in daxinayana he travels swiftly like monkey).

Yomanatha=one who is the lord of space and the ruler of sky

Tamobedhi=dispeller of darkness

RigYajuSamaparagha=one who mastered Three Vedas viz., Rig, Yajur and Samaveda

Ghanavrusthi=one who is the reason for heavy rain

Apam-mitra=one who is friend of Rain God

Vindhyavithiplavangamaha=one who swiftly courses in the direction South of Vindhya-mountains like monkey

 १४. आतपी मण्डली मृत्युः पिङ्गलः सर्वतापनः।
कविर्विश्वो महातेजाः रक्तः सर्वभवोद्भवः॥

14. Atapī maṇḍalī mṛtyuḥ piṅgalaḥ sarvatāpanaḥ

kavirviśvo mahātejāḥ raktaḥ sarvabhavodbhavaḥ

(He is a producer of heat, his form is circular, he is the death of foes, he is yellow colored, he gives heat to all things, he is greater brilliance, shining with great radience and expert in knowledge, pervades in whole universe, is dear to everyone, sustaining the universe and all actions).

Atapi=one who is the creator for heat

Mandali=round shaped

Mrithyu=death for enemies

Pingala=yellow colored

Sarvatapana=one who makes heat to all things

Kavi=greater brilliance

Vishwa=pervaded in whole universe

Mahateja=Shining with great radiance

Raktha=one who is dear to everyone

Sarvabhavodbhava=creator of all things

१५. नक्षत्रग्रहताराणामधिपो विश्वभावनः।

तेजसामपि तेजस्वी द्वादशात्मन् नमोऽस्तु ते॥

15. Nakṣatragrahatārāṇāmadhipo viśvabhāvanaḥ

tejasāmapi tejasvī dvādaśātman namo’stu te

(Salutations to him who is the Lord of stars, planets and zodiac, and the origin of everything in the universe. Salutations to Aditya who appears in twelve forms viz., Indra, Dhata, Bhaga, Pooshana, Mitra, Aryama, Archi, Vivaswan, Twastru, Savitha, Varuna and Vishnu (in the shape of twelve months of the year).

१६. नमः पूर्वाय गिरये पश्चिमायाद्रये नमः।
ज्योतिर्गणानां पतये दिनाधिपतये नमः॥ 

16. Namaḥ pūrvāya giraye paścimāyādraye namaḥ

jyotirgaṇānāṃ pataye dinādhipataye namaḥ

(Salutations to the Lord who rises from the mounts of east and sets on mounts of west, Salutations to the Lord of the stellar bodies and to the Lord of daylight).

१७. जयाय जयभद्राय हर्यश्वाय नमो नमः।
नमो नमः सहस्रांशो आदित्याय नमो नमः॥ 

17. Jayāya jayabhadrāya haryaśvāya namo namaḥ

namo namaḥ sahasrāṃśo ādityāya namo namaḥ

(Pray him who has green horses and the bestower of victory, auspiciousness and prosperity. He has thousand rays and who has power to attract all towards him).

Jaya=one who brings victory

Jayabhadra=one who gives auspiciousness and prosperity

Haryashwa=one who is carried by Green horses

Sahasramsha=one who has infinite rays

Aditya=son of Aditi, one who attracts all towards Him

१८. नम उग्राय वीराय सारङ्गाय नमो नमः।
नमः पद्मप्रबोधाय मार्ताण्डाय नमो नमः॥  

18. Nama ugrāya vīrāya sāraṅgāya namo namaḥ

namaḥ padmaprabodhāya mārtāṇḍāya namo namaḥ

(Salutations to him who is terrible and fierce one to the sinners, to him who is the hero (controlled senses); one who travels fast, Salutations to the one whose appearance makes the lotus blossom. Salutations to the son of Mrukanda Maharshi).

Ugra=terrible for enemies

Veera=brave (powerful)

Saranga=one who runs swiftly

Padmaprabodha=one whose appearance makes the lotus blossom

Martanda=after that annihilation of the creation one who is able to create it again

१९. ब्रह्मेशानाच्युतेशाय सूर्यायादित्यवर्चसे।
भास्वते सर्वभक्षाय रौद्राय वपुषे नमः॥ 

19. Brahmeśānācyuteśāya sūryāyādityavarcase

bhāsvate sarvabhakṣāya raudrāya vapuṣe namaḥ

(Salutation to Him who is the inspiration to Trimurtis (Brahma, Vishnu, Mahesha) and inspiration to all creatures, salutation to who is fierce like Rudra at the end of the creation).

२०. तमोघ्नाय हिमघ्नाय शत्रुघ्नायामितात्मने।
कृतघ्नघ्नाय देवाय ज्योतिषां पतये नमः॥ 

20. Tamoghnāya himaghnāya śatrughnāyāmitātmane

kṛtaghnaghnāya devāya jyotiṣāṃ pataye namaḥ

(Salutations to the dispeller of the darkness (ignorance) and cold (snow), who is fearful to bad people, Salutations also to the annihilator of the ungrateful and to the Lord of all the stellar bodies, who is the first amongst all the lights of the Universe).

Tamoghna=dispeller of the darkness (ignorance)

Himaghna=one who is the reason for melting snow

Shatrugna=one who punishes ungrateful people

Amitatmane=one who has enormous will power

Krithagna=annihilator of the ungrateful people

Jyotishampati=lord of the all stellar things

Deva=one whose form is illuminating

२१. तप्तचामीकराभाय वह्नये विश्वकर्मणे।
नमस्तमोऽभिनिघ्नाय रुचये लोकसाक्षिणे॥  

21. Taptacāmīkarābhāya vahnaye viśvakarmaṇe

namastamo’bhinighnāya rucaye lokasākṣiṇe

(Salutations to Him, Who is the color of molten gold and the form of fire, one who burns all, dispeller of darkness, adorable from all and Salutations to Vishvakarma the architect of the universe, the cause of all activity and creation in the world, yet beyond the world).

Taptachamikarabha=whose color is like molten gold

Vahnaye=one who burns all

Vishwakarma=one who is the reason for all actions

Tamobhinighna=dispeller of darkness

Ravi=one who is adored by all

Lokasakshine=one who is witnessed to all

२२. नाशयत्येष वै भूतं तदेव सृजति प्रभुः।
पायत्येष तपत्येष वर्षत्येष गभस्तिभिः॥  

22. Nāśayatyeṣa vai bhūtaṃ tadeva sṛjati prabhuḥ

pāyatyeṣa tapatyeṣa varṣatyeṣa gabhastibhiḥ

(Salutation to the Sun God who is able to destroyer all with his rays and then create them again, he can be the producer of rain and also a showered of wisdom as well).

२३. एष सुप्तेषु जागर्ति भूतेषु परिनिष्ठितः।
एष एवाग्निहोत्रं च फलं चैवाग्निहोत्रिणाम्॥ 

23. Eṣa supteṣu jāgarti bhūteṣu pariniṣṭhitaḥ

eṣa evāgnihotraṃ ca phalaṃ caivāgnihotriṇām

(The lord Sun God is always awake and abides in the heart of all beings and awake them, he is only the sacrifice and fruit of the sacrifice performed by Yajna).

२४. वेदाश्च क्रतवश्चैव क्रतूनां फलमेव च।
यानि कृत्यानि लोकेषु सर्व एष रविः प्रभुः॥ 

24. Vedāśca kratavaścaiva kratūnāṃ phalameva ca

yāni kṛtyāni lokeṣu sarva eṣa raviḥ prabhuḥ

(Behind the all Vedas, Yagas and fruits of all yagas and results of all actions of the world is Sun God only, he is the omnipresent).

 फलश्रुतिः/ Phalashruti

SanskritEnglish२५. एनमापत्सु कृच्छ्रेषु कान्तारेषु भयेषु च।
कीर्तयन् पुरुषः कश्चिन्नावसीदति राघव॥  

25. Enamāpatsu kṛcchreṣu kāntāreṣu bhayeṣu ca

kīrtayan puruṣaḥ kaścinnāvasīdati rāghava

(Oh Raghava, one who chant this prayer in any critical situation viz., physical, mental and spiritual, for sure he will over come of it and always he is blessed).

२६. पूजयस्वैनमेकाग्रो देवदेवं जगत्पतिम्।
एतत् त्रिगुणितं जप्त्वा युद्धेषु विजयिष्यसि॥ 

26. Pūjayasvainamekāgro devadevaṃ jagatpatim

etat triguṇitaṃ japtvā yuddheṣu vijayiṣyasi

(Do worship Adity by chanting this prayer with even minded. If you chant three times for sure you will be the conquer of this battle).

२७. अस्मिन् क्षणे महाबाहो रावणं त्वं वधिष्यसि।
एवमुक्त्वा तदागस्त्यो जगाम च यथागतम्॥ 

27. Asmin kṣaṇe mahābāho rāvaṇaṃ tvaṃ vadhiṣyasi

evamuktvā tadāgastyo jagāma ca yathāgatam

(Agastya Maharshi says to Rama that “you would kill Ravana within a moment,” and left that battlefield, Agastya had come to Rama to teach this holy hymn of Son God. With the grace of Gods he encourages Rama with his meditation power).

२८. एतच्छ्रुत्वा महातेजा नष्टशोकोऽभवत्तदा।
धारयामास सुप्रीतो राघवः प्रयतात्मवान्॥ 

28. Etacchrutvā mahātejā naṣṭaśoko’bhavattadā

dhārayāmāsa suprīto rāghavaḥ prayatātmavān

(Hearing the holy words of Agasthya with even minded Rama became rejuvenated and came out of momentary fearful situation; his clouds of worry got dispelled, with enthusiastically started chanting the prayer of Son God).

२९. आदित्यं प्रेक्ष्य जप्त्वा तु परं हर्षमवाप्तवान्।
त्रिराचम्य शुचिर्भूत्वा धनुरादाय वीर्यवान्॥  

29. Adityaṃ prekṣya japtvā tu paraṃ harṣamavāptavān

trirācamya śucirbhūtvā dhanurādāya vīryavān

(Himself being purified concentrated on Sun God; Rama recited the prayer thrice with achamana (sipping water) then thrilled and lifted his holy bow).

३०. रावणं प्रेक्ष्य हृष्टात्मा युद्धाय समुपागमत्।
सर्वयत्नेन महता वधे तस्य धृतोऽभवत्॥  

30. Rāvaṇaṃ prekṣya hṛṣṭātmā yuddhāya samupāgamat

sarvayatnena mahatā vadhe tasya dhṛto’bhavat

(Rama facing Ravana with the greater spirit who was coming to fight with his all effort determined to kill Ravana)

३१. अथ रविरवदन्निरीक्ष्य रामं
मुदितमनाः परमं प्रहृष्यमाणः।
निशिचरपतिसंक्षयं विदित्वा
सुरगणमध्यगतो वचस्त्वरेति॥ 

31. Atha raviravadannirīkṣya rāmaṃ muditamanāḥ

paramaṃ prahṛṣyamāṇaḥ niśicarapatisaṃkṣayaṃ

viditvā suragaṇamadhyagato vacastvareti

(Then Aditya surrounded with all Gods appears and blesses Rama with great mental and physical strength and ordered to kill Ravana).

 

Sri Hanuman Chalisa

Sri Hanuman Chalisa

Doha

Shri Guru Charan Sarooja-raj Nija manu Mukura Sudhaari
Baranau Rahubhara Bimala Yasha Jo Dayaka Phala Chari
Budhee-Heen Thanu Jannikay Sumirow Pavana Kumara
Bala-Budhee Vidya Dehoo Mohee Harahu Kalesha Vikaara

Chopai

Jai Hanuman gyan gun sagar
Jai Kapis tihun lok ujagar

Ram doot atulit bal dhama
Anjaani-putra Pavan sut nama

Mahabir Bikram Bajrangi
Kumati nivar sumati Ke sangi

Kanchan varan viraj subesa
Kanan Kundal Kunchit Kesha

Hath Vajra Aur Dhuvaje Viraje
Kaandhe moonj janehu sajai

Sankar suvan kesri Nandan
Tej prataap maha jag vandan

Vidyavaan guni ati chatur
Ram kaj karibe ko aatur

Prabu charitra sunibe-ko rasiya
Ram Lakhan Sita man Basiya

Sukshma roop dhari Siyahi dikhava
Vikat roop dhari lank jarava

Bhima roop dhari asur sanghare
Ramachandra ke kaj sanvare

Laye Sanjivan Lakhan Jiyaye
Shri Raghuvir Harashi ur laye

Raghupati Kinhi bahut badai
Tum mam priye Bharat-hi-sam bhai

Sahas badan tumharo yash gaave
Asa-kahi Shripati kanth lagaave

Sankadhik Brahmaadi Muneesa
Narad-Sarad sahit Aheesa

Yam Kuber Digpaal Jahan te
Kavi kovid kahi sake kahan te

Tum upkar Sugreevahin keenha
Ram milaye rajpad deenha

Tumharo mantra Vibheeshan maana
Lankeshwar Bhaye Sub jag jana

Yug sahastra jojan par Bhanu
Leelyo tahi madhur phal janu

Prabhu mudrika meli mukh mahee
Jaladhi langhi gaye achraj nahee

Durgaam kaj jagath ke jete
Sugam anugraha tumhre tete

Ram dwaare tum rakhvare
Hoat na agya binu paisare

Sub sukh lahae tumhari sar na
Tum rakshak kahu ko dar naa

Aapan tej samharo aapai
Teenhon lok hank te kanpai

Bhoot pisaach Nikat nahin aavai
Mahavir jab naam sunavae

Nase rog harae sab peera
Japat nirantar Hanumant beera

Sankat se Hanuman chudavae
Man Karam Vachan dyan jo lavai

Sab par Ram tapasvee raja
Tin ke kaj sakal Tum saja

Aur manorath jo koi lavai
Sohi amit jeevan phal pavai

Charon Yug partap tumhara
Hai persidh jagat ujiyara

Sadhu Sant ke tum Rakhware
Asur nikandan Ram dulhare

Ashta-sidhi nav nidhi ke dhata
As-var deen Janki mata

Ram rasayan tumhare pasa
Sada raho Raghupati ke dasa

Tumhare bhajan Ram ko pavai
Janam-janam ke dukh bisraavai

Anth-kaal Raghuvir pur jayee
Jahan janam Hari-Bakht Kahayee

Aur Devta Chit na dharehi
Hanumanth se hi sarve sukh karehi

Sankat kate-mite sab peera
Jo sumirai Hanumat Balbeera

Jai Jai Jai Hanuman Gosahin
Kripa Karahu Gurudev ki nyahin

Jo sat bar path kare kohi
Chutehi bandhi maha sukh hohi

Jo yah padhe Hanuman Chalisa
Hoye siddhi sakhi Gaureesa

Tulsidas sada hari chera
Keejai Nath Hridaye mein dera

Doha

Pavan Tanay Sankat Harana
Mangala Murati Roop
Ram Lakhana Sita Sahita
Hriday Basahu Soor Bhoop

Hinduism and Sri Ramakrishna ………….By Swami Vivekananda

Hinduism and Sri Ramakrishna

By Swami Vivekananda (Translated from Bengali).

The foremost disciple of Sri Ramakrishna Paramhansa

By the word ‘Shastras’ (scriptures) the Vedas without beginning or end are meant. In matters of religious duty the Vedas are the only capable authority.

The Puranas and other religious scriptures are all denoted by the word ‘Smriti’. And their authority goes so far as they follow the Vedas and do not contradict them.

Truth is of two kinds:

(1) that which is cognisable by the five ordinary senses of man, and by reasonings based thereon; (2) that which is cognisable by the subtle, super-sensuous power of Yoga.

Knowledge acquired by the first means is called science; and knowledge acquired by the second is called the Vedas.

The whole body of super sensuous truths, having no beginning or end, and called by the name of Vedas, is ever existent. The Creator Himself is creating, preserving and destroying the universe with the help of these truths.

The person in whom this super-sensuous power is manifested is called a Rishi, and the super-sensuous truths, which he realises by this power, are called the Vedas.

This Rishihood, this power of super-sensuous perception of the Vedas, is real religion. And so long as this does not develop in the life of an initiate, so long is religion a mere empty word to him, and it is to be understood that he has not taken yet the first step in religion.

The authority of the Vedas extends to all ages, climes and persons; that is to say, their application is not confined to any particular place, time and persons.

The Vedas are the only exponent of the universal religion.

Although the super sensuous vision of truths is to be met with in some measure in our Puranas and Itihasas (history) and in the religious scriptures of other races, still the fourfold scripture known among the Aryan race as the Vedas being the first, the most complete, and the most undistorted collection of spiritual truths, deserve to occupy the highest place among all scriptures, command the respect of all nations of the earth, and furnish the rationale of all their respective scriptures.

With regard to the whole Vedic collection of truths discovered by the Aryan race, this also has to be understood that those portions alone which do not refer to purely secular matters and which do not merely record tradition or history, or merely provide incentives to duty, form the Vedas in the real sense.

The Vedas are divided into two portions, the Jnana-Kanda (knowledge portion) and the Karma-kanda (ritual portion). The ceremonies and the fruits of the Karma-kanda are confined within the limits of the world of Maya, and therefore they have been undergoing and will undergo transformation according to the law of change, which operates through time, space, and personality.

Social laws and customs likewise, being based on this Karma-kanda, have been changing and will continue to change hereafter. Minor social usages also will be recognised and accepted when they are compatible with the spirit of the true scriptures and the conduct and example of holy sages. But blind allegiance only to usages such as are repugnant to the spirit of the Shastras and the conduct of holy sages has been one of the main causes of the downfall of the Aryan race.

It is the Jnana-kanda or the Vedanta only that has for all time commanded recognition for leading men across Maya (the deluding potency of the Lord) and bestowing salvation on them through the practice of Yoga, Bhakti (devotion), Jnana (knowledge), or selfless work; and as its validity and authority remain unaffected by any limitations of time, place or persons, it is the only exponent of the universal and eternal religion for all mankind.

The Samhitas of Manu and other sages, following the lines laid down in the Karma-kanda, have mainly ordained rules of conduct conducive to social welfare, according to the exigencies of time, place, and persons. The Puranas etc., have taken up the truths imbedded in the Vedanta and have explained them in detail in the course of describing the exalted life and deeds of Avataras and others. They have each emphasised, besides, some out of the infinite aspects of the Divine Lord to teach men about them.

But when by the process of time, fallen from the true ideals and rules of conduct and devoid of the spirit of renunciation, addicted only to blind usages, and degraded in intellect, the descendants of the Aryans failed to appreciate even the spirit of these Puranas etc., which taught men of ordinary intelligence the abstruse truths of the Vedanta in concrete form and diffuse language and appeared antagonistic to one another on the surface, because of each inculcating with special emphasis only particular aspects of the spiritual ideal.

And when, as a consequence, they reduced India, the fair land of religion, to a scene of almost infernal confusion by breaking up piecemeal the one Eternal Religion of the Vedas (Sanatana Dharma), the grand synthesis of all the aspects of the spiritual ideal, into conflicting sects and by seeking to sacrifice one another in the flames of sectarian hatred and intolerance.

Then it was that Sri Bhagavan Ramakrishna incarnated himself in India, to demonstrate what the true religion of the Aryan race is; to show where amidst all its many divisions and offshoots, scattered over the land in the course of its immemorial history, lies the true unity of the Hindu religion, which by its overwhelming number of sects discordant to superficial view, quarrelling constantly with each other and abounding in customs divergent in every way, has continued itself a misleading enigma for our countrymen and the butt of contempt for foreigners; and above all, to hold up before men, for their lasting welfare, as a living embodiment of the Sanatan Dharma, his own wonderful life into which he infused the universal spirit, and character of this Dharma, so long cast into oblivion by the process of time.

In order to show how the Vedic truths- eternally existent as the instrument with the Creator in His work of creation, preservation, and dissolution- reveal themselves spontaneously in the minds of the Rishis purified from all impressions of worldly attachment, and because such verification and confirmation of the scriptural truths will help the revival, reinstatement, and spread of religion- the Lord, though the very embodiment of the Vedas, in this His new incarnation has thoroughly discarded all external forms of learning.

That the Lord incarnated again and again in human form for the protection of the Vedas or the true religion, and of Brahminhood or the ministry of that religion- is a doctrine well established in the Puranas etc.

The waters of the river falling in a cataract acquire greater velocity, the rising wave after a hollow swells higher; so after every spell of decline, the Aryan society recovering from all the evils by the merciful dispensation of Providence has risen the more glorious and powerful- such is the testimony of history.

After rising from every fall, our revived society is expressing more and more its innate eternal perfection, and so also the omnipresent Lord in each successive incarnation is manifesting Himself more and more.

Again and again has our country fallen into a swoon, as it were, and again and again has India’s Lord, by the manifestation of Himself, revivified her.

But greater than the present deep dismal night, now almost over, no pall of darkness had ever before enveloped this holy land of ours. And compared with the depth of this fall, all previous falls appear like little hoof-marks.

Therefore, before the effulgence of this new awakening, the glory of all past revivals in her history will pale like stars before the rising sun; and compared with this mighty manifestation of renewed strength, all the many past epochs of such restoration will be as child’s play.

The various constituent ideals of the Religion Eternal, during its present state of decline, have been lying scattered here and there for want of competent men to realise them- some being preserved partially among small sects and some completely lost.

But strong in the strength of this new spiritual renaissance, men, after reorganising these scattered and disconnected spiritual ideals, will be able to comprehend and practise them in their own lives and also to recover from oblivion those that are lost. And as the sure pledge of this glorious future, the all-merciful Lord has manifested in the present age, as stated above, an incarnation which in point of completeness in revelation, its synthetic harmonising of all ideals, and its promoting of every sphere of spiritual culture, surpasses the manifestations of all past ages.

So at the very dawn of this momentous epoch, the reconciliation of all aspects and ideals of religious thought and worship is being proclaimed; this boundless, all-embracing idea had been lying inherent, but so long concealed, in the Religion Eternal and its scriptures, and now rediscovered, it is being declared to humanity in a trumpet voice.

This epochal new dispensation is the harbinger of great good to the whole world, specially to India; and the inspirer of this dispensation, Sri Bhagavan Ramakrishna, is the reformed and remodelled manifestation of all the past great epoch-makers in religion. O man, have faith in this, and lay it to heart.

The dead never return; the past night does not reappear; the spent-up tidal wave does not rise anew; neither does man inhabit the same body over again. So from the worship of the dead past, O man, we invite you to the worship of the living present; from the regretful brooding over bygones, we invite you to the activities of the present; from the waste of energy in retracing lost and demolished pathways, we call you back to broad new-laid highways lying very near. He that is wise, let him understand.

Of that power, which at the very first impulse has roused distant echoes from all the four quarters of the globe, conceive in your mind the manifestation in its fullness; and discarding all idle misgivings, weaknesses, and the jealousies characteristic of enslaved peoples, come and help in the turning of this mighty wheel of new dispensation!

With the conviction firmly rooted in your heart that you are the servants of the Lord, His children, helpers in the fulfilment of His purpose, enter the arena of work.

Fasting

Fasting (Religious)

As explained in The Mahabharata Santi Parva, Section CCXXI

Translated by Sri Kisari Mohan Ganguli (Abridged)

Yudhishthira said: Common people say that fasting is TAPAS (penances). Is fasting, however, really so, or is penance something different?”

Bhishma said: People do regard fast, measured by months or fortnights or days, as penance. In the opinion, however of the good, such is not penance. On the other hand, fast is an impediment to the acquisition of the knowledge of the Soul. The renunciation of acts (that is so difficult for all) and humility (consisting in the worship of all creatures and consideration for them all) constitute the highest penance. That is distinguished above all kinds of penance.

He who betakes himself to such penance is regarded as one that is always fasting and that is always leading a life of Brahmacharya (celibacy). Such a Brahman will become a Muni always, a deity evermore, even if he lives in the bosom of a family. He will become a vegetarian always, and pure forever. He will become an eater always of ambrosia, and an adorer always of gods and guests. Indeed, he will be regarded as one always subsisting on sacrificial remnants, as one ever devoted to the duty of hospitality, as one always full of faith, and as one ever worshipping gods and guests.

Yudhishthira said: How can one practising such penance come to be regarded as one that is always fasting or as one that is ever devoted to the vow of Brahmcharya, or as one that is always subsisting upon sacrificial remnants or as one that is ever regardful of guests?

Bhishma said: He will be regarded as one that is always fasting if he eats once during the day and once during the night at the fixed hours without eating during the interval. Such a Brahman, by always speaking the truth and by adhering always to wisdom, and by going to his wife only in her season and never at other times, becomes a Brahmacharin (celibate). By never eating meat of animals not killed for sacrifice, he will become a strict vegetarian. By always becoming charitable he will become ever pure, and by abstaining from sleep during the day he will become one that is always wakeful. That Brahman who never eats till gods and guests are fed, wins, by such abstention, heaven itself.

He is said to subsist upon remnants, who eats only what remains after feeding the gods, the Pitris, servants, and guests. Such men win numberless regions of felicity in next life. To their homes come, with Brahman himself, the gods and the Apsaras. They who share their food with the deities and the Pitris pass their days in constant happiness with their sons and grandsons and at last, leaving off this body, attain to a very high end.

______________

From The Mahabharata Anusasana Parva Section CVI

Translated by Sri Kisari Mohan Ganguli

What are the merits of fasting during the month of Sravana and other months?

Yudhishthira said: The disposition is seen in all the orders of men, of observing fasts. The reason, however, of this is not known to us. It has been heard by us that only Brahmanas and Kshatriyas should observe the vow of fasts. How, O Grandsire, are the other orders to be taken as earning any merit by the observance of fasts? How have vows and fasts come to be observed by persons of all orders, O king? What is that end to which one devoted to the observance of fasts attains? It has been said that fasts are highly meritorious and that fasts are a great refuge. O prince of men, what is the fruit that is earned in this world by the man that observe fasts? By what means is one cleansed of one’s sins? By what means does one acquire righteousness? By what means, O best of the Bharatas, does one succeed in acquiring heaven and merit? After having observed a fast, what should one give away?

Bhishma said: In former days, O king, I heard of these high merits, O chief of Bharata’s race as attaching to the observance of fasts according to the ordinance, I had O Bharata, asked the Rishi Angirasa of high ascetic merit, the very same questions which thou hast asked me today. Questioned by me thus, the illustrious Rishi, who sprang from the sacrificial fire, answered me even thus in respect of the observance of fasts according to the ordinance.

Angirasa said: As regards Brahmanas and Kshatriyas, fasts for three nights at a stretch are ordained for them, O delighter of the Kurus. Indeed, O chief of men, a fast for one night, for two nights, and for three nights, may be observed by them. As regards Vaisyas and Sudras, the duration of fasts prescribed for them is a single night. If, from folly, they observe fasts for two or three nights, such fasts never lead to their advancement. Indeed, for Vaisyas and Sudras, fasts for two nights have been ordained (on certain special occasions). Fasts for three nights, however, have not been laid down for them by persons conversant with and observant of duties.

That man of wisdom who, with his senses and soul under control, O Bharata, fasts, by abstaining from one of the two meals, on the fifth and the sixth days of the moon as also on the day of the full moon, becomes endued with forgiveness and beauty of person and conversance with the scriptures. Such a person never becomes childless and poor. He who performs sacrifices for adoring the deities on the fifth and the sixth days of the moon, transcends all the members of his family and succeeds in feeding a large number of Brahmanas. He, who observes fasts on the eighth and the fourteenth days of the dark fortnight, becomes freed from maladies of every kind and possessed of great energy.

The man who abstains from one meal every day throughout the month called Margasirsha, should with reverence and devotion, feeds a number of Brahmanas. By so doing he becomes freed from all his sins. Such a man becomes endued with prosperity. He becomes endued with energy. In fact, such a person reaps an abundance of harvest from his fields, acquires great wealth and much corn.

That man, who passes the whole month of Pausha, abstaining every day from one of two meals, becomes endued with good fortune and agreeable features and great fame.

He who passes the whole month of Magha, abstaining every day from one of the two meals, takes birth in a high family and attains to a position of eminence among his kinsmen.

He who passes the whole month of Bhagadaivata (Phalgun), confining himself every day to only one meal becomes a favourite with women who, indeed, readily own his sway.

He who passes the whole of the month of Chaitra, confining himself every day to one meal, takes birth in a high family and becomes rich in gold, gems, and pearls.

The person, whether male or female, who passes the month of Vaisakha, confining himself or herself every day to one meal, and keeping his or her senses under control, succeeds in attaining to a position of eminence among kinsmen.

The person who passes the month of Jyaishtha confining himself every day to one meal a day, succeeds in attaining to a position of eminence and great wealth. If a woman, she reaps the same reward.

He who passes the month of Ashadha confining himself to one meal a day and with senses steadily concentrated upon his duties, becomes possessed of much corn, great wealth, and a large progeny.

He who passes the month of Sravana confining himself to one meal a day, receives the honours of Abhisheka wherever he may happen to reside, and attains to a position of eminence among kinsmen whom he supports.

That man who confines himself to only one meal a day for the whole month of Proshthapada (Bhadrapad), becomes endued with great wealth and attains, to swelling and durable affluence.

The man who passes the month of Aswin, confining himself to one meal a day, becomes pure in soul and body, possessed of animals and vehicles in abundance, and a large progeny.

He who passes the month of Kartika, confining himself to one meal every day, becomes possessed of heroism, many spouses, and great fame.

I have now told thee, O chief of men what the fruits are that are obtained by men observing fasts for the two and ten months in detail

There is no Sastra superior to the Veda. There is no person more worthy of reverence than the mother. There is no acquisition superior to that of Righteousness, and no penance superior to fast. There is nothing, more sacred in heaven or earth than Brahmanas. After the same manner there is no penance that is superior to the observance of fasts.

It was by fasts that the deities have succeeded in becoming denizens of heaven. It is by fasts that the Rishis have attained to high success. Chyavana and Jamadagni and Vasishtha and Gautama and Brigu – all these great Rishis endued with the virtue of forgiveness, have attained to heaven through observance of fasts. In former days Angirasa declared so unto the great Rishis. The man who teaches another the merit of fasts have never to suffer any kind of misery. The ordinances about fasts, in their due order, O son of Kunti, have flowed from the great Rishi Angiras. The man who daily reads these ordinances or hears them read, becomes freed from sins of every kind. Not only is such a person freed from every calamity, but his mind becomes incapable of being touched by any kind of fault. Such a person succeeds in understanding the sounds of all creatures other than human, and acquiring eternal fame, become foremost of his species. ______________

Karva Chauth (Karak Chauth) Kartik Krishna Chaturthi

Contributed by Acharya Satyam Sharma Shastri

Montagne-Blanche Village, Mauritius

This vrat (fasting etc) is observed by married women (suhagini) for ensuring wedded bliss and wishing long life for their husbands and children. A married woman who observes this vrat is called ‘Saubhagyavati’ (joyous and happy state of wifehood).

On the occasion of this vrat a kalash (small container) is filled with either milk or water. In that kalash is placed Pancha Ratna (five pieces of different metals gold, silver, copper, brass and iron). The kalash is then presented to a Brahmin and also exchanged with other married women. While thus presenting the kalash, a wishful prayer is offered to Lord Ganesh: “Let the offerings of this Karva (Karak (gift bring long life to my husband and may my saubhagya be everlasting”. And express such desire that ‘May my death precede that of my husband so that I can enter the chitaa (funeral pyre) as a bride (not as a widow).

This katha (narrative) first took place between Siva and parvati. Siva told Parvati about the significance of Karva Vrat. In Dwapar Yuga, Draupadi asked Lord Krishna about the vrat of Karva Chauth. Thereafter, the very first time this vrat was observed in the town of Shukraprastha by Veeravati, the daughter of Vedsharma and Leelavati. Ever since this vrat has been observed by married women till the present day.

On the occasion of Karva Chauth which is on the day of Kartik Krishna Chaturthi, fasting (vrat) is observed. In the evening, after taking a bath, under a banyan tree (or in the absence of such tree, draw a picture of such tree) place murtis or pictures of Siva, Parvati, Ganesh and Kartikeya and do puja ceremony (shodashopachar or sixteen step puja ceremony). Then for the offerings of arghya (rice, flower etc.), while waiting for the moon to rise, japa is done with the mantra “Om namah Shivaya”. Havan (sacred fire ceremony) is also done. Thereafter, having sited the moon, offer the arghya.

If the husband is present, then worship him with Panchopchar or gandh, pushpa, dhoop, deep and naivedya (perfume, flower, incence, lamp and food). If the husband is away on travels, then offer a prayer to Almighy to grant long life to your husband. Thereafter bring the vrat to its conclusion.

Lord Krishna urged Draupadi to observe the vrat of Karva Chauth so that through its influence Arjuna can defeat the Kauravas on the battlefield and acquire back the kingdom.

Married women who thus offer wishful prayer for saubhagya by observing the Karva Chauth Vrat, acquire saubhagya, progeny and lasting prosperity.

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Tilak (By Swami Shivananda )

Tilak

By Swami Shivananda Divine Life Society, Rishikesh

Tilak is a mark of auspiciousness. It is put on the forehead with sandal paste, sacred ashes or kumkum (red tumeric). The devotees of Siva apply sacred ashes (Bhasma) on the forehead, the devotees of Vishnu apply sandal paste (Chandan), and the worshippers of Devi or Shakti apply Kumkum, a red tumeric powder.

The scriptures say: “A forehead without a Tilak, a woman without a husband, a Mantra the meaning of which is not known while doing Japa (recitation), the head that does not bend before holy personages, a heart without mercy, a house without a well, a village without a temple, a country without a river, a society without a leader, wealth that is not given away in charity, a preceptor without a disciple, a country without justice, a king without an able minister, a woman not obedient to her husband, a well without water, a flower without smell, a soul devoid of holiness, a field without rains, an intellect without clearness, a disciple who does not consider his preceptor as a form of God, a body devoid of health, a custom (Achar) without purity, austerity devoid of fellow-feeling, speech in which truth is not the basis, a country without good people, work without wages, Sannyasa without renunciation, legs that have not performed pilgrimages, determination unaided by Viveka or discrimination, a knife which is blunt, a cow that does not give milk, a spear without a point- all these are worthy of condemnation. They exist for name’s sake only.”

From this you can imagine the importance of Tilak or the sacred mark.

Tilak is applied at the Ajna Chakra, the space between the two eyebrows. It has a very cooling effect. Application of sandal paste has great medicinal value, apart from the spiritual influence. Application of sandal paste will nullify the heating effect when you concentrate and meditate at the Bhrumadhya. Tilak indicates the point at which the spiritual eye opens. Lord Siva has a third eye at the Brumadhya. When he opens the third eye, the three worlds are destroyed.

So also, when the third eye of the Jiva is opened, the three kinds of afflictions – Adhyatmika, Adhidaivika and Adhibhautika- are burnt to ashes. The three Karmas- Sanchita, Prarabdha and Agami,- and also all the sins committed in the countless previous births, are burnt. When you apply the Tilak, you mentally imagine: “I am the one non-dual Brahman free from all duality. May my eye of intuition open soon.” You should remember this every time you apply a Tilak.

There are various methods of applying Tilak. Saivas apply three horizontal lines with the sacred ashes. The vaishnavas apply three vertical lines (Tripundra) on the forehead. When they apply Tilak, they say: “O Lord, protect me from the evil effects of the Trigunatmika Maya which has Sattwa, Rajas and Tamas as its binding cords.”

Some Vaishnavas apply only one vertical line. Only the method of application differs, but the significance is the same in both the Vaishnavas and the Saivas.

Source : http://www.hinduism.co.za/tilak.htm

Song : Gangayaaru Pirakkunnu Himavan Malayil

Song : Gangayaaru Pirakkunnu Himavan Malayil

Gangayaaru Pirakkunnu Himavan Malayil Pampayaaru Pirakkunu Sabari Malayil

Gangayaaru Pirakkunnu Himavan Malayil Pampayaaru Pirakkunu Sabari Malayil

Pon Mala Nammuda Punya Mala Pampaa Nammuda Punya Nadhi Chorus: Repeat above….

Dakshina Himavaan Sabari Mala Dakshina Bageerathi Pampaa Chorus: Repeat above….

Gangadharanude Puthran Kaliyuga Deivamirrukkum Sabari Mala Pon Mala Nammuda Punya Malaa Pampaa Nammuda Punya Nadi Chorus:Gangayaaru ….

Kaaviyum Uduthu Gangayil Mungi Kaashikku Pokum Bakhthanmaar Chorus: Repeat above….

Karuppum uduthu Pampaiyil Mungi Malaikku Poum Ayyappan Maar Pon Mala Nammuda Punya Malaa Pampaa Nammuda Punya Nadhi Chorus:

Gangayaaru ……… Pon Mala Nammuda Punya Mala Pampa Nammuda Punya Nadhi

Song : Pallikattu sabarimalaikku

Song : Pallikattu sabarimalaikku

Pallikattu… Sabarimalaikku

Kallum Mullum… Kaalukku Meth-Thai

Swamiye…Ayyappo

Ayyappo…..Swamiye

Swami Saranam…Ayyappa Saranam

(Chorus: Repeat After Each Line)

Pallikattu Sabarimalaikku Kallum Mullum Kaalukku Meth-Thai, Swamiye Ayyappo, Ayyappo Swamiye

Nei Abhishekam Swamik-Ke, Karpoora Dheebham Swamik-Ke

Ayyappan Marghalum Koorik-Kondu, Ayyanai Naadi Sendriduvaar, Sabari Malaikku Sendriduvaar

Swamiye Ayyappo, Ayyappo Swamiye

Kaarthigai Maatham Maalai Annindhu Naerthiyagave Viratham Irundhu

Paarthasaarathiyin Mainthanae Unnai Paarka-Vendiye Thavamirunthu

Irumudi Eduth-Thu Erumeli Vandhu Oru Manadhaghi Paet-Tai Thulli

Arumai Nanbaram Vaavarai Thozhudhu Ayyannin Arul Malai Aeriduvaar

Swamiye Ayyappo, Ayyappo Swamiye

Azhuthai Aet-Tram Aerum-Pothu Hari Haran Maghanai Thuthith-Thu Selvaar

Vazhi Kaatidavae Vandhiduvaar Ayyan Vanpuli Aeri Vandhiduvaar

Karimalai Aet-Tram Kadinam Kadinam Karunai-Kadalum Thunai Varuvaar

Karimalai Irrakkam Vandha-Vudane Thiru Nathi Pambaiyai Kandiduvar

Swamiye Ayyappo, Ayyappo Swamiye

Gangai Nathipole Punniya Nathiyam Pambaiyil Neeradi

Sankaran Maganai Kumbiduvaar Sanjala-Mindri Aeriduvaar

Neeli Malai Aet-Tram Siva Balanum Aet-Triduvaar

Kaalam Ellam Namk-Ke Arul Kaavalanai Irrup-Paar

Dhega Balam Thaa…

(Chorus: Paatha Balam Thaa) (2)

Dhega Balam Thaa Endral Avarum Dhegathai Thanthiduvaar

Paatha Balam Thaa Endral Avaraum Paatha-Thai Thanthiduvaar, Nalla Paathai-Yai Kaatiduvaar

Swamiye Ayyappo, Ayyappo Swamiye

Pallikattu…

Chorus: Sabarimalaikku

Kallum Mullum…

Chorus: Kaalukku Meth-Thai

Swamiye…

Chorus: Ayyappo

Swami Saranam…

Chorus: Ayyappa Saranam

Pallikattu Sabarimalaikku Kallum Mullum Kaalukku Meth-Thai, Swamiye Ayyappo, Ayyappo Swamiye

Saranam Saranam Ayyappa… 

(Chorus: Swami Saranam Ayyappa) (6)

Mantra for Wearing Mala to go to Shabrimala

Mantra for Wearing Mala

Jnaanamudraam shaastrumudraam gurumudraam namaamyaham Vanamudraam shuddhamudraam rudramudraam namaamyaham Shaantamudraam satyamudraam vratamudraam namaamyaham Shabaryaashrama satyena mudraam paatu sadaapi mae Gurudakshinayaa poorvam tasyaanugraha kaarine Sharanaagata mudraakhyam tvan mudraam dhaarayaamyaham Chinmudraam khechareemudraam bhadramudraam namaamyaham Shabaryaachala mudraayai namastubhyam namo namaha Mantra for

Removing Mala

This mantra has to be recited after coming home from Sabarimala

Apooram Achala rohani Divyadarshana Kaaranam Shatrumudrat Mahadeve Dehi me Vrata mocchanam After taking off the maala, offer pranams to Ayyappan’s Photo and Guruswami.

Sri Hariharaputra Ashtottara Satanaamavali

Sri Hariharaputra Ashtottara Satanaamavali

Please add ‘Aum’ in the beginnibg of each sacred name and ‘Namah’ at the end.

1. Aum Mahasastre namaha
2. Mahadevaya
3. Mahadevasutaya
4. Avyayaya
5. Lokakartre
6. Lokabhartre
7. Lokahartrae
8. Paratparaya
9. Trilokarakshakaya
10. Dhanvine (10)
11. Thapasvinae
12. Bhootasainikaya
13. Mantravedine
14. Mahavedinae
15. Maarutaya
16. Jagadishvaraaya
17. Logadyakshaya
18. Agranye
19. Sreemate
20. Apramaeyeparakramaya (20)
21. Simharoodhaya
22. Gajaroodhaya
23. Hayaroodhya
24. Maheswaraya
25. Nanashastradharaya
26. Anarghayya
27. Nanavidyavisharadaya
28. Nanaroopadaraya
29. Veeraya
30. Nanapraninishaevakaya (30)
31. Bhooteshaya
32. Bhootidaya
33. Bhrityaya
34. Bhunjangaparanothamaaya
35. Ikshudhanvine
36. Pushpabaanaya
37. Maharoopaya
38. Mahaprabavae
39. Mayadevisutaaya
40. Maanyaya (40)
41. Mahaanitaya
42. Mahagunaaya
43. Mahashaivaya
44. Maharudraya
45. Vaishnavaya
46. Vishnupoojakaya
47. Vighneshaya
48. Veerabhadreshaya
49. Bhairavaya
50. Shanmukhadhrivaya (50)
51. Merushringasamasinaya
52. Munisanghanishevitaya
53. Devaaya
54. Badraya
55. Jagannathaya
56. Gananaathaya
57. Ganeshvaraya
58. Mahaayogine
59. Mahamayine
60. Mahajnanine (60)
61. Mahasthiraya
62. Devashastre
63. Bhootashastre
64. Bheemahasa Parakramaya
65. Naagaharaya
66. Naagakeshaya
67. Vyomakeshaya
68. Sanaatanaya
69. Sugunaya
70. Nirgunaya (70)
71. Nityaya
72. Nityatriptaya
73. Nirarashrayaya
74. Lokasrayaya
75. Ganadhishaya
76. Chatuhshasti Kalamayaya
77. Rig yajuts Samaatharvarupine
78. Mallakasura panjanaya
79. Thrimurtiyae
80. Daithyamadanaya (80)
81. Prakruthayae
82. Purushotamaya
83. Kaalajnanine
84. Mahajnanine
85. Kaamadaya
86. Kamalekshanaya
87. Kalpavrikshhaya
88. Mahavrikshaya
89. Vidyavrikshaya
90. Vibhootidaya (90)
91. Samsaratapavichetre
92. Pasulokabayankaraya
93. Rogahartre
94. Praanadatre
95. Paragarva vibanjanaya
96. Sarvasastrartha tatwajnaya
97. Needhimadae
98. Papabhanjanaya
99. Pushkala – Poorna – Samyuktaya
100. Paramatmane (100)
101. Satangadayae
102. Anantaaditya – Sankashaya
103. Subrahmanyanujaya
104. Baline
105. Bhaktaanukampine
106. Deveshaya
107. Bagavadae
108. Bhaktavatsalaya

 

Sri Poorna – Pushkala Sameta Sri Hariharaputra Swamine Namah

108 Sharana Ghosham

108 Sharana Ghosham

Say ‘Saranam Ayyappa’ after saying each line.

1. Swamiyae
2. Harihara sutane
3. Kannimoola ganapati bhagavaanae
4. Shakti vadivelan sodaranae
5. Maalikappurattu manjammadevi lokamathavae
6. Vaavar Swamiyae
7. Karuppanna Swamiyae
8. Periya kadutta Swamiyae
9. Siriya kadutta Swamiyae
10. Vanadevata maarae
11. Durga bhagavati maarae
12. Achchan kovil arasae
13. Anaatha rakshakanae
14. Anna dhana prabhuvae
15. Achcham tavirpavanae
16. Ambalathu arasanae
17. Abhaya daayakanae
18. Ahandai azhippavanae
19. Ashtasiddhi daayakanae
20. Andinorai aadarikkum deivamae
21. Azhutayil vaasanae
22. Aaryangaavu Ayyaavae
23. Aapad baandhavanae
24. Ananda jyotiyae
25. Aatma swaroopiyae
26. Aanaimukhan thambiyae
27. lrumudi priyanae
28. lnnalai teerppavanae
29. ega para suka daayakanae
30. idaya kamala vaasanae
31. Eedillaa inbam alippavanae
32. Umaiyaval baalakanae
33. Oomaikku arul purindavanae
34. Oozhvinai akatruvonae
35. Ookkam alippavanae
36. Engum niraindoenae
37. Enillaa roopanae
38. En kula deivamae
39. En guru naathanae
40. Erumeli vaazhum kraada -shaastaavae
41. Engum nirainda naada brahmamae
42. Ellorkkum arul puribavanae
43. Aetrumaanoorappan maganae
44. Aekaantha vaasiyae
45. Aezhaikkarul puriyum eesanae
46. Aindumalai vaasanae
47. Aiyyangal teerppavanae
48. Opillaa maanikkamae
49. Omkaara parabramamae
50. Kaliyuga varadanae
51. Kan.kanda deivamae
52. Kambankudiku udaiya naathanae
53. Karunaa samudramae
54. Karpoora jyotiyae
55. Sabari giri vaasanae
56. Shatru samhaara moortiyae
57. Sharanaagata rakshakanae
58. Sharana ghosha priyanae
59. Shabarikku arul purindavanae
60. Shambhukumaaranae
61. Satya swaroopanae
62. Sankatam teerppavanae
63. Sanchalam azhippavanae
64. Shanmukha sodaranae
65. Dhanvantari moortiyae
66. Nambinorai kaakkum deivamae
67. Narttana priyanae
68. Pantala raajakumaaranae
69. Pambai baalakanae
70. Parasuraama poojithanae
71. Bhakta jana rakshakanae
72. Bhakta vatsalanae
73. Paramashivan puthiranae
74. Pambaa vaasanae
75. Parama dayaalanae
76. Manikanda porulae
77. Makara jyotiyae
78. Vaikkathu appan makanae
79. Kaanaka vaasanae
80. Kulattu puzhai baalakanae
81. Guruvaayoorappan makanae
82. Kaivalya pada daayakanae
83. Jaati mata bhedam illathavanae
84. Shivashakti Aikya svaroopanae
85. Sevippavarku aananda moorthiyae
86. Dushtar bhayam neekkubavanae
87. Devaadi devanae
88. Devargal tuyaram teerppavanae
89. Devendra poojitanae
90. Naaraayananmynthanae
91. Neiabhisheka priyanae
92. Pranava svaroopanae
93. Paapa samhaara moortiyae
94. Paayaasanna priyanae
95. Vanpuli vaagananae
96. Varapradaayaganae
97. Bhaagavatottamanae
98. Ponambala vaasanae
99. Mohini sutane
100. Mohana roopanae
101. Villan villaali veeranae
102. Veeramani kantanae
103. Sadguru nathanae
104. Sarva rokanivaarakanae
105. Sachithananda sorupiyae
106. Sarvaabheestha thayakanae
107. Saasvatapadam alippavanae
108. Patinettaam padikkutaiyanaadhane

Swamiye Saranam Ayyappa

Om Adiyen terindum teriyaamalum seida sakala Kutrangalaiyum poruttu kaattu rakshittu arula vendum, Shree satyamaana ponnu patinettaam padimel vaazhum om Shree Harihara sutan kaliyugavaradan aananda chittan ayyan Ayyappa Swamiye Saranam Ayyappa