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An Introduction to HINDUISM
B.S. SARMA
SRI SANKAR PUBLICATION

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Title
Author
Edition
Date
Published by :
Printed by
An Introduction to HINDUSM
B. Sivaramakrishna Sarma Munneswaram, Chilaw
First Edition
01st July 2007
Sri Sankar Publication Munneswaram, Chilaw
Technoprint, Wellawatte O777-301920

This book is dedicated to My father MIR.K.BALASUBRAMANYA YER
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FOREWORD
Many scholars with a great vision have written books on various dimensions of Hinduism. According to the words of Swami Vivekananda, Hindu does everything in a religious mannar. Further he stresses that religion is not just belief in certain dogmas or observing Some rituals but realizing the divinity that is already there in every one of us. He adds further that what helps us to manifest this latent divinity is also religion. In this aspect the words of Swami Nikhilananda too noteworthy.While writing on the sprit of Hinduism in his book; 'Hinduism-Its meaning for the liberation of the spirit", follows.
"Hinduism is the dominant religion of the vast Indian SubContinent and since the beginning of its history has profoundly influenced the lives and thoughts of countless millions of the Indian people from the cradle to the grave. It has left an indelible impress on the entire culture of India; on her philosophy, art, architecturė, literature, politics, and sociology. Religion gives to a Hindu equanimity of mind in prosperity and adversity; courage to face the problems of his life, and a vision of his ultimate spiritual destinity'. He further emphasizes that according to Hinduism religion is experience and not mere adhere to ince of certain timehonoured dogmas or creed.
According to my opinion these words of traditional ancestors and religious leaders would have highly influenced, Mr.B.Sivaramakrishna Sarma to design a book on Hinduism to suit the present generation. He has written this book out of hard labour and perseverance. At this juncture I am highly pleased to congradulate him for producing a book of this nature.

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The author of this book Mr.B.S.Sarma had the privilege to gain knowledge in religion from his childhood. He has developed a great interest in the field of religion since he hails from a noble priesthood family attached to the famous historical Munneswaram Temple at Chilaw. In this work he tries to introduce the reader to the salient features of Hinduism in various aspects, since he has felt in his mind that religion is the highest need of the mankind.
Today Hinduism flourishes not only in South and South East Asia but also in the Western world too. Since he was eager to enhance his knowledge of Hinduism he never failed to have vital discussions with me regarding Hindu religious beliefs, practices and customs. I appreciated his thirst for knowledge on Hinduism, though he is a science graduate. Mr.Sarma passed out as a Science graduate at the University of Ceylon. Being a Scientist Mr.Sarma tries to bring about a synthesis between Science and religion through this effort. In this context it is appropriate to quote the words of Swami Lokeswarananda in his book on "Science and Religion'. He says at the outset that science has an objective approach whereas religion has a subjective approach. Both are trying to understand the mystery behind man and his environment. But, in their practical application both are concerned with the welfare of man. I presume that these ideas would have induced Mr.Sarma to write a book on religion.
Mr.Sarma has a successful educational carreer. After his graduation he started his carreer as a teacher, teaching Science Subjects at the Advance level at Zahira College, Colombo and later joined the Educational Publications Deapartment as an editor. After that he joined the educational sector as an Education Officer and served in the Central and North Provinces. He gained additional experience at the Ministry of Education and Higher Education while serving as Deputy Director of Education at the School Development branch. Based on the skill gained in the field, he had the opportunity to be appointed as the Principal of the Hindu College at Colombo, which is a National College.
During this period his service to education and religion is
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noteworthy. He has participated and contributed to many seminars and conferences held locally and abroad at international level, being a member of various religious organizations.
After serving as the Principal he rose to the position of Director of Education (Educational Managemant Information System) Policy Planning & Review Division at the Ministry of Education & Higher Education, Sri Lanka. He continued in this position until his retirement. At present he is attached to Sri Lanka Association for the Advancement of Education (SLAAED), as the Executive Director. The main aim of this organization is to promote research in Education in various dimensions.
As Mr.Sarma is fluent in English, Tamil, Sinhala and Sanskrit he had the previlege of wide reading and thereby he had the opportunity to publish books. Further he was fortunate enough to be guided often by late Professor Emeritus K.Kailasanatha Kurukkal, an eminent scholar in Hinduism. Among the books published by Mr.Sarma the book on the History of Sri Munneswaram Temple had a wide circulation among scholars and is being often quoted by them. He has served as the Editor of the Tamil magazine, Educational Advancement' sponsored by SLAAED. The experience he has gained in this area has contributed much towards the writing of this book. He has attempted to write this book to honour the repeated requests by his students and friends.
He has served as the Secretary, to the Advisory Board on Hindu Religion, at the Ministry of Education and Higher Education for a long period of time. Further he has served as the Director of Education for Hindu Religion at the same ministry.
This book consists of twelve chapters discussing various aspects of Hinduism. The first chapter deals with Hinduism in its historical prespective, the second, third and fourth chapters examine Hinduism through the ages where the salient features of religious scriptures are discussed. The fifth chapter enriches the knowledge relating to Hindu Gods. The sixth and seventh chapters deal with Temple worship and Puja. Since Hindu philosophy is an important aspect of Hinduism the eigth chapter
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deals with it in a nutshell and discusses Hindu Dharma, basic beliefs of Hinduism. Hindu way of life, Bhakti Yoga and methods of worship and Darshanas, in a lucid and simple style. The ninth chapter, discuses the different modes of Hindu religious festivals. The tenth chapter explains Hindu marriage and the eleventh chapter discusses the apara rituals and beliefs.The twelfth chapter explains the symbols of Hinduism. In addition to these this book contains a compilation of Astothara, Trisathy and Sahasranama of various Gods in the appendix. The additions of various illustrations are a special feature of this book. This patient work is an attempt by the author to discuss the salient features of Hinduism within a brief compass, Scince this religion is very extensive.
On the whole this is a comprehensive book on Hinduism written by Mr.B.S.Sarma for the enhancement of knowledge in Hinduism for those who are interested in this field. This book provides the theoretical and practical aspects of Hinduism.
I am pleased to note that this book will serve as a hand book on Hinduism for studentsand everybody else. I trust that this book will have a wide circulation among readers on religion.
I once again take this opportunity to express my best wishes to the author for this contributin in the field of religion and wish him all the best to continue this effort in future too for the beneift of the Hindu community.
Prof.P.Gopalakrishna Iyer Professor Emeritus (Hindu Civilization) University of Jaffna,Sri Lanka
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PREFACE
Hinduism comprises some of the oldest religious beliefs and traditions in the world. While many paths joined it from many directions, it is not easy to say when it really originated. The Vedic religion was one of the many elements which united it and enriched it in various traditional forms. The earliest traces of Hinduism can be traced back to at least 6000-7000 years (5000 B.C.) when the early signs of Indus valley civilization started.
Hinduism is the oldest major living religion in the world. The history of Hinduism is very much a history of mankind. The traces of the earliest human civilization are found in the latent state. Hindus must be proud of themselves to say that they belong to this religion, which answers most or all the questions and thoughts put forward, satisfactarily in a Scientific and logical manner with ample proof.
Since the study of Hinduism is extensive like an ocean, without any limit, it is very difficult to study and master all the complex aspects of Hinduism.
Some of my students on different occasions requested me to explain to them the correct meaning of certain aspects like the development and evolutionary tendencies of Hinduism, the state of Hinduism during the Vedic,Upanishad, Itihaasa, Puranic and Agamic periods, the philosophical ideas of the different forms of Gods, the role of temple worship, procedures of pujas in a temple, Some theoretical ideas of Hinduism, the thoughtful meaning and the importance of festivals in Hinduism, rituals of some socioreligious events like marriage, death etc. At the same time they asked me to provide them with useful data on Hindu religious affairs.
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In order to fulfil this need I have compiled this book titled "An Introduction to Hinduism" in simple style without using much of the technical terms of Hinduism.
The reader will understand the significance of the religious aspect of life from this book. This book does not deal in technicalities,so as to enable the reader to learn about some aspects of Hinduism generally.
I hope that this book will provide a common plateform for all communities and sects...I hope that all those who are interested to gain Some knowledge about Hinduism especially the students of Hinduism will find this book useful.
B.S. Sarma

CONTENTS
Hinduism-A historical prespective 01 Introduction - Hinduism
The History of Hinduism
Early Hinduism
Hinduism: Definition
The Sacred literature of Hinduism
Hinduism through Ages 07 The Vedic Period
Veda
The primary literature of Hindu Religion.
Rig Veda
Yajur Veda
Sama Veda
Atharva Veda
Brahmanas
Aranyakas
The Vedangas
The Upanishads
Early Upanishads The basic teachings of the Upanishads - Six Mahavakyas
The Epic and Classical Periods (400 B.C. - 600 A.D.) 28 The Itihasas
The Epics- Mahabharata and Ramayana
The Ramayana
Timeline
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Lessons from the Ramayana
The Mahabharata
Structure of Mahabharata
The Bhagavad-Gita
The Puranas Srimad Bhagavata Purana and the Ten Avataras The Tamil Puranas
The Medieval Period (600A.D-1800A.D.) and the Modern Period (1800 A.D - Present) 38 Beliefs of the Group
Ultimate reality
Sad-Darsanas (six systems of philosophy)
The Agamas
The Saiva Agamas
The Sakta Agamas
The Vaishnava Agamas The Modern Period (1800 A.D - Present)
The Hindu Gods 45 Sivalinga Lord Siva Aspects of Lord Siva Goddess Sakthi (devi) Lord Ganesha Lord Skanda Lord Nataraj Lord Brahma Lord Vishnu Concept of Avatars
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6.
The Hindu Temple Worship 72 The Hindu Temple Temple and human body
Building a Temple at a new site The Metaphysical Architecture of the Temple Kumbabisheka Temple Worship
Principles of the Practice of Prayers. “Abhishekam’-the sacred bath
Pilgrimages
Visiting a Hindu Temple
Temple Manners
Puja in a temple 94 Puja
Homa
The Hindu philosophy 101 Vedanta and Yoga
The Absolute Truth Truth of hinduism Hindu Scriptures and Principles Hindu Dharma The Importance of Devotion to God in Hinduism - Bhakti Yoga Karma
Vedanta
Dwaita
Adwaita
Vishishtadwaita
Hindus beliefs
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Nature of God Basic Beliefs of Hinduism The four stages of Life Mantras The Hindu way of life. Purusharthas
Dharma
Artha
Kama
Moksha Bhakthi Yoga -The methods of worship. Bhavas
Darsanas
Hindu Religious festivals 121 Maha Sivaratri
Navratri
Deepavali Vaikunta Ekadasi Thirukkarththikai Deepam Pongal
Skanda Sashti Pradosha Vrata Ganesh Chaturthi Krishna Janmaashtami Soma Vara Vratam Thiruvadhirai Uma Maheshvara Vratam Kedara (Gauri) vratam Panguni Uththiram (Kalyaana vratam) Shula Vratam Vrishabha vratam Thai Poosam
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10.
11.
12.
Aadi Pooram
Maasi Maham Sri Rama Navami Tamil New Year Day Chitra Pournami Vaikasi Visakam Aadi amaavaasai Guru Purnima Thirupalli ezhuchi Panguni uttiram Aani Uttharam Ekaadasi Fast Rama Navami
Hindu Marriage
Hindu Death Rituals and Beliefs
Symbols of Hinduism
Aum
Rudraksha
Holy ash (Vibhuti)
Some important data regarding Hindu religion
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1. HINDUISM-A HISTORICAL PRESPECTIVE
Introduction - Hinduism
Hinduism is neither asceticism nor illusionism; it is neither polytheism nor pantheism. It is the synthesis of all types of religious experiences. It is a whole and complete view of life. It is characterised by wide toleration, deep humanity and high spiritual purpose.
Hinduism is very sternand rigid regarding the fundamentals. It is very elasticin readjusting to the externals and non-essentials. That is the reason why it has succeeded in living through millennia, No religion is so very elastic and tolerant like Hinduism.The foundation of Hinduism has been laid firmly on spiritual truths, The entirestructure of Hindulife is builton eternal truths, the findings of the Hindu rishis or seers,

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The Wedas describe an ultimate reality, which is extolled as Brahman. The awareness of this 'reality' is fattained through the practice of yoga and meditation. "Aham Brahmasmi" (I am Brahman) is the statement of this realisation and identification.
The History of Hinduism
Hinduism is the oldest and most complex of all religious systems. Understanding the development of the history of Hinduism is difficult, since it has no specific founder or theology and originated in the religious practices of different people more than four thousand years ago by intermingling with varied religious beliefs,
Hinduism has along and complexhistory. It is a combination of ancient legends, beliefs and customs which has adapted, blended with, and spawned numerous creeds and practices. Hinduism is the term used to denote the religious beliefs and practices of the majority of the people of India. Hinduism is unique since it grew over a long period of time in syncretism with the religious and cultural movements of the Indian subcontinent and is composed of innumerable sects.
arly Hinduism
The Indus Valley : Civilization thrived in northwest India from the middle of the third millennium B.C. to the middle of the second millenium y' . B.C. The civilization was a well kiss developed culture centered around two major cities, Mohenjo-Daro and Harappa. Indo-Aryans, a nomadic tribe, began to migrate into this area around 1500 B.C. roughly the same time as the mysterious disappearance of the Indus Valley civilization. The religious
 

Scriptures of the Indo-Aryans, the Vedas, serve as the most A widely acknowledged basis for ہم ....... Hinduism. The Vedasare said to 823 be the eternal truths of the ኵ.......‛ religion and are upheld as the gå supreme authority for " Hinduism.
Harappan culture compared to other ancient civilizations, indicated a more egalitarian Ali social structure. A bronze figurine was found of an expressive dancing girl with her hand on her hip, naked except for jewelry. Relating to their religious belief various interpretations were given by the scholars for this bronze figure. The numerous figurines of the Mother Goddess indicate alikely source for what later became the Sakti worship of the feminine power in India. A male God in a yoga posture, depicted with three faces and two horns, has been identified with Siva, another important figure in later Indian religion. Lingas, with Siva, have ben found.
Hinduism is a synthesis of the religion brought by the Aryans (1500 B.C.) and indigenous religion. The early stage of Hinduism belived in the Wedic sacrifice.A proper relation with the gods and the cosmosis established with the help of the power of sacrifices. The Weda comprises the liturgy and interpretation of the sacrifice and culminates in the Upanishads. The mystical and speculative works seen in the Wedas briefs the doctrine of Brahman, the

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absolute reality that is the self of all things, and its identity with the individual soul, or atria, Later Upanishads refer to the practices of yoga and contain theistic elements that are fully developed in the Bhagavad-Gita,
Post-Vedic developments of Hinduism in all its branches accepts and establishes the doctrine of karma. Karma explains that the individual reaps the results of his good and bad actions through a series of lifetimes.The concept of the goal of prioksha or mukti, liberation from suffering and from the compulsion to rebirth, which is attainable through elimination of passions and through knowledge of reality and finally union with God were accepted.
The word Hindu is derived from the word Sindhu, which is the name of a major river that flows in the northwestern region of the Indian subcontinent. The ancient Greeks and Armenians used to refer the people living beyond the river Sindhu as Hindus and gradually the name struck. When the Muslims came to the sub continent they called the people living in the region as Hindustanis to distinguish then from the foreign Muslims. Subsequently when the British established their rule in India they started calling the local religions collectively under the name of Hinduism. The word Hindu is a secular word and literally translated it means Indian and the word Hinduism denotes any religio II or religions that are practiced by the multitude of people living in the land area beyond the river Indus.
Hinduism: Definition
The term religion comes two Latin words, re (back) and ligare (to bind or bring). The religion causes the existence of the life in the accepted manner of a man.
 

Hinduism, is not only a religion, but also a way of life, with rich philosophy and aimed principls.It is the faith mainly followed by the people,
It is believed that the Indus Valley civilisation flourished near the river Indus around 3200 B.C.-1600 B.C. They developed a religion that bore a close relationship to Hinduism. Later, this religion was influenced by the combined religious practices of the southern Dravidians and the Aryan invaders who arrived in the north of India around 1500 BC. It is also believed that the Indus valley civilization died a natural death.
Hinduis Il consists of a set of belief and traditions which have evolved and got accumulated over a long period of generations. The development of the evolution of the way of life based upon a set of religious movements evolved in the subcontinent over a lengthy period of time. It is not based upon a single scripture or the teachings of a single prophet or a founder.
Hinduism is free from the fetters of social, economical and political institutions and from the narrow minded chauvinisin of religious zealots. A continuously evolving religious tradition with inputs from many traditions and cultures from the length and breadth of India developed in many ways. Hinduism evolved with contributions from many devoted selfless individuals.
Around 1000 BC, the Vedic scriptures were introduced. Rig Weda was one of the first Wedas to be writteIl. The divine knowledge of four Vedas, are the basis of Hindu philosophy. The Upanishads delve into the metaphysical nature of the universe and soul.The great epics Ramayana and Mahabharta which followed the Upanishadic period and several textslike the “Manu Smriti' and 'srutis'were written.
A Hindu is one who believes that the Vedas contain selfevident and axiomatic truths. The religion of Hindus was called Sanatana Dharma (Eternal law'). It is based on the practice of Dharma, the code of life. Anybody who practices Dharma can call himself a Hindu. Hinduism lays emphasis on direct experience rather than on authority. The aim is not intellectual conformity to inherited doctrine, but one of attainment of

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knowledge. He can question the authority of any scripture, or even the existence of the Divine. Its concernis with the absolute Truth, not with systems of belief. The absolute Truth is universal, and forever impersonal. The Rig Veda shows that the Ultimate Reality (God) as, "Ekam sat wipraha, bahudha wadanti" (Sanskrit), the Ineaning of which is "Truth is one, the wise call it by various maпnes”.
The sacred literature of Hinduism
The sacred literature of Hinduism can be divided up into two distinct categories: sruti and smriti. Shruti, which is heard (divinely revealed) consist of the Vedas, the Inost ancient of the scriptures, the Upanishads, the Brahmanas, and the Aranyaka, Shrutis refer to the manifestation of the divine in the world, and more specifically, the truths revealed by the dieties to the early sages (rishis),
There are four collections which comprise the Veda, the Rig Weda, Sama Weda, Yajur Weda, and Atharva Veda. The Wedas contain accounts of creation, information on ritual sacrifices, and prayers to the dieties. The Upanishads are considered to be the most important of the remaining three scriptures of shruti literature. It is believed that these texts were secret scriptures taught by a sage to a disciple orally.
The other type of Hindu literature, smriti, that "which is remembered" or handed down from generation to generation. These texts are also considered to be based upon revealed truths, however, they were composed by sages. The Epics (ithihasas) the Sutras and the Puranas comprise the bulk of the Smriti literature. The earliest of these epics are the Mahabarata, and the Ramayana. These sacred texts which narrate episodes in the lives of the great warriors.The Sutras contain a number of important texts concerning subjects such as dharma, yoga and Vedanta. The most important of these texts was the Manusmriti or Laws of Manu, which dealt with Hindu law and conduct.The Puranas are Inythological texts which often told the stories of the gods and goddesses.

2. HINDUISM THROUGH AGES
The Vedic Period (2000 B.C. - 400 B.C.)
The Vedic literature of this period shows four consecutive stages namely Samhitas or Mantras, Brahmanas, Aranyakas, and Upanishads. The Samhitas were hymns in praise of the dieties. The Hindu concepts of dharina andkar Ina were originated from the Vedic mantra conception of rita, or cosmic order. The Gods were guardians of this cosmic order and so they had to be propitiated by means of sacrifice. Thus, the period of the Samhitas was suceeded by the period of the Brahmanias.There were lot of scripts dealing with the meaning and technicalities of these sacrificial rituals.
The era of the Brahmanas was followed by the era of the Aranyakas and Ipanishads.Texts of philosophical and mystical dealing with the search for atrian, the knowledge of the self. Gods and sacrifices receded into the background and the quest to realize ultimate reality became essential. The Upanishads contain one
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main theme, the unity of the individual soul or atman and the one impersonal and absolute univeral spirit or Brahman.
Veda
The Vedas are the ancient scriptures or revelation (Shruti) of the Hindu teachings. They manifest the divine word in human speech. They reflect into human language, the divine powers that have created us and which rule over us. There are four Vedas, each consisting of four parts. The primary portion is the mantra or hymn section (samhita). Ritualistic teachings (brahmana) and theological sections (aranyaka) are appended to this. At the end philosophical sections (upanishads) are included. The hymn sections are the oldest in Vedas. The others were added at later stages and each briefs some aspect of the hymns or follows with explanations of one line of interpritation of them.
The great compiler of the Veda and Puranas was Vyasa Krishna Dwaipayana. He was identified as the twenty-eighth of the Vyasas or compilers of Vedic knowledge. He was somewhat older than the Avatar Krishna and his work continued even after the death of Krishna. Perhaps he is symbolic of a whole Vedic school which flourished at that time, and large numbers of such Vedic schools were once prominent all over India and in some places beyond. The meaning of the word Veda is knowledge. It is believed that the Vedas were orally revealed by Brahma to certain Sages, who heard them and passed them down in an oral tradition. They were not written down, in fact this was prohibited. Because of this, earliest oral tradition continues even now when the Vedas are available in the written form, the Vedas are still known to be Sruti (shruti), 'that which is heard'.
The Vedas are mainly comprised of of hymns or mantras written in the Sanskrit language. They cover various subjects, from nature to everyday life and behaviour, and form the basis of all other religious writings. The books are considered very sacred. In the conditioned state, our knowledge is subjected to many deficiencies. There are four defects that a conditioned Soul has. They are committing mistakes, subject to illusion, cheating propensity and imperfect senses. These deficiencies make us unfit
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for having perfect knowledge. Therefore we accept the Vedas as they are. عر
Vedas are apauruseya, which means they are not compilations of human knowledge. Vedic knowledge comes from the spiritual world, from Lord the Supreme Personality.The human are divided by vedas according to their orders of life namely brahmacarya, grhasthavanaprastha and sannyasa and Vedas teach us how a Soul could be purified. To simplify the process and make them more easily performable, Vyasadeva (the empowered incarnation of Krishna) divided the Vedas into four, Rig (prayers), Yajur (hymns for oblations), Sama (same prayers and hymns in meters for singing), and Atharva (body/world maintenance and destruction) in order to expand them among men.
The original source of knowledge is the Vedas. They have simply been developed into different branches. The Vedic knowledge was broken into different branches by different disciplic successions (known as Sakhas) and has been distributed all over the world. Therefore no one, can claim independent knowledge beyond the Vedas.
The texts of the Vedas are known as Samhitas. Within these Samhitas there are portions known as mantras, which contain prayers in the form of potent sound compounds revealed to great seers. In the Vedic civilization three orders namely brahmacarya, grhastha, vanaprastha and Sannyasa of life lived in the forests. Only grhasthas inhabited the cities. The regulated knowledge for living in the city is revealed in the books known as Brahmanas, whereas the regulated knowledge for living in the forest is revealed in the books known as Aranyakas.
The primary literature of Hindu Religion.
Rig-Veda is the core of the entire Veda with 10,552 verses. Yajur-Veda (hymns for oblations) consists of aproximately 2000 verses. Sama-Veda (same prayers and hymns in meters for singing) comprises nearly 2000 verses. Atharva-Veda (body/ world maintenance and destruction), contains about 6,000 verses of prayers.

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Besides its Samhita, each Veda includes one or two Brahmanas, ceremonial handbooks, and Aranyakas, ritual interpretations, and in addition, many inestimable Upanishads, metaphysical dialogs. As a whole there are over 100,000 Vedic verses, and some prose, in dozens of texts.
The Vedangas and Upavedas are collections of texts that augment and apply the Vedas as a comprehensive system of sacred living. Jyotisha Vedanga delineates auspicious timing for holy rites. Kalpa Vedanga defines public rituals in the Srauta and Sulba Sutras, domestic rites in the Grihya Sutras and religious law in the Dharma Sastras. Four other Vedangas ensure the purity of mantra recitation, through knowledge of phonetics, grammar, poetry and the way of words.
The Upavedas expound profound Sciences,such as ArthaVeda unfolds statecraft Ayur-Veda sets forth medicine and health. Dhanur-Veda discusses military science. Gandharva-Veda illumines music and the arts. Sthapatya-Veda explains architecture. The Kama Sutras detail erotic pleasures. The Agamas, too have ancillary texts, such as the Upagamas and Paddhatis, which elaborate the ancient wisdom.The Epics namely the Mahabharata and Ramayana as the two main classics.
Rig Veda
The word Rik from which Rig-Veda is derived means "praise'. The Rig Veda consists of 1017 hymns addressed to various gods, grouped in 10 “mandalas“ and each hymn being called a Sukta. The hymns are composed in a variety of metres from those consisting of 24 syllables to those consisting of 104 syllables. Originally there were 21 Sakhas or recensions for this Veda but now only six are prevalent. They are Sakala, Bashkalla, Ashwalayana, Sankayana, Mandukayana and Aitereya.
The hymns of the Rig Veda are considered the oldest and most important of the Vedas, having been composed between 1500 BC and 900 BC. More than a thousand hymns are organized into ten mandalas or circles of which the second through the seventh are the oldest and the tenth is the most recent and the
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ethical doctrines seem to have improved from the ancient hymns to the mystical Upanishads.The Rig Veda is dominated by hymns praising the Aryan gods for giving them victories and wealth.
The gods worshiped and were headed by the powerful Indra. Agni, the fire-god considered a messenger of the gods. Varuna and Mitra, are worshipped as the gods of the night day and sky. Surya the sun-god is referred to as the eye of Varuna. Maruts are considered the storm-gods shaped by Rudra.the Rig Veda refers to thirty-three gods.
Generally the hymns of the Rig Veda praise the gods and ask them for worldly benefits such as wealth, health, long life, and protection. They call upon Brihaspatior Brahmanaspati, to avenge the sinner and protect them from the deceitful and wicked man. The Aryans had the concept of eternal law called rita, which the immortal Agni in Serving the gods is said to never break (Rig Veda III: 3:1). A hymn compares the repetitions of the priests around the soma bowl to the croaking of the frogs around a pond after the rains come (Rig Veda VII: 103).
The basic belief is that the prayers and sacrifices is will help them to gain their desires who perform them, as shown in Rig Veda, "The man who, sacrificing, strives to win the heart of deities will conquer those who worship not" (Rig Veda VIII:31:15:).
In the first book of the Rig Veda the worshipers recognize Agni as the guard of eternal law (I: 1:8) and Mitra and Varuna as lovers and cherishers of law who gained their mighty power through law (I:2:8). Indra is worshipped for getting wealth, Agni helps to slay the many in war by the hands of the few, "Preserving our wealthy patrons with thy Succors, and ourselves' (Rig Veda I:31:6, 42).
Control of the waters was essential for agricultural wealth. Indra is praised for this purpose (Rig Veda I:174), & X:34). Indra is praised to win riches with valourious courage in the war, for water on their fields (Rig Veda X: 50). Rig Veda Hymn. Now the
prayer is that, "We Gods may quell our Asura foemen" (Rig Veda X:53:4).
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A philosophical hymn of creation is found in Rig Veda X: 129. Beginning from non-being when nothing existed, not even water or death, that One breathless breathed by itself. At the begening this all was concealed by darkness and formless chaotic condition, later by heat (tapas) that one came into existence. Thus arose desire, the primal Seed and germ of spirit. Sages searching in their hearts discovered kinship with the non-existent. A beam of light extended across the darkness, creative fertility was there with energy and action, and this creation came from heaven.
The Rig-Vedic seers (Rishis) were poets of great vision. In Vedic sacrifices, the prayoga (operative application) mantras are taken from the Rig-Veda, Adhwaryu (priestly) from the Yajurveda and the Audgatra (singing) from the Samaveda and were practiced.
The following are some rituals seen in a Hindu wedding,
The bridegroom makes an offering of the garment and the scarf to the bride to wear.The bridegroom wears the garments and the scarf offered by the parents of the bride. Then facing each other, the bride and the bridegroom speak as follows"You learned people assembled at this sacred ceremony know it for certain that we two hereby accept each other as companions for life and agree to live together most cordially as husband and wife. May the hearts of us both be blended and beat in unison. May we love each other like the very breath of our lives. As the all-pervading God sustains the universe, so may we sustain each other. As a preceptor loves his disciple, so may we love each other steadfastly and faithfully" (RigVeda X.85.47).
Addressing the bride, the bridegroom says,
1. "Distant though we were, one from the other, we stand now
united. May we be of one mind and spirit".
2. "Through the grace of God, may the eyes radiate benevolence. Be thou my shield. May thou have a cheerful heart and a Smiling face. May thou be a true devotee of God and mother of heroes? May thou have at heart the welfare of all living beings" (Rig Veda X.85.44).
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After the completion of the seven steps ceremony, the couple takes their seats. The wife now takes her rightful place on the left side of her husband and the priest shall sprinkle water on the heads of the bride and the groom, reciting mantras from the Rig Veda (Rig Veda X.9.1/2/3).
Soorya Darshana dhyaanam (meditating on the Sun) in a wedding ritual is looking at or mentally visualising the sun, the bride and the bridegroom together pray, "O God, who art the illuminator of the sun, may we, through thy grace live for a hundred years, hear for a hundred years, and speak for a hundred years. And may we never be dependent upon anybody. May we likewise live even beyond hundred years" (Rig Veda, VII.66. 16).
In another ritual of a marriage ceremony, meditating upon the Pole Star (the Pole Star is stationary and fixed in its position, likewise the couple is expected to be steadfast and firm in fulfilling their vows and responsibilities) and the Arundhati Star (Dhruva dhyaanam darshanam).The bride says, just as the star Arundhati is attached to the star Vasishtha, so may I be ever firmly attached to my husband". Placing his hand upon the bride's forehead.The bridegroom says "As the heavens are permanently stable, as the earth is permanently stable, as these mountains are permanently stable, and as the entire universe is permanent stable, so may my wife be permanently settled in our family" (Rig Veda X.1734).
The following are some of the quotations recited from Rig Veda, at a wedding ceremony,
Addressing the bride, the bridegroom says, "distant though we were, one from the other, we stand now united. May we be of one mind and spirit?" (RigVeda X.85.47).
"Through the grace of God, may the eyes radiate benevolence. Be thou my shield. May thou have a cheerful heart and a smiling face. May thou be a true devotee of God and mother of heroes. May thou have at heart the welfare of all living beings."The bride says, "I pray that henceforth I may follow thy path. May my body be free from disease and defect and may I ever enjoy the bliss of your companionship” (Rig Veda X.85.44).
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Yajur Veda
The Yajurveda is mainly devoted to the use of rites and rituals in Hindu religious activities. Yajurveda has two branches, the Krishna Yajurveda (Black) and Shukla Yajurveda (White). There are 101 recensions for the Krishna Yajurveda and 17 for Shukla Yajurveda. There are a few extant recensions of the former. Taittiriya, Kathaka, Maitrayani and Kapishthala Sakhas.
In Shukla Yajurveda, there are two recensions called Madhyandina and Kanva Sakhas. The main difference between Krishna and Shukla is that in the former, explanatory portions are included where as the latter consists only of the mantras.Though many of the hymns of the Rig Veda, the Yajur Veda deviates more from the original text the ritual formulas serres as authority explanations for the priests to use in the sacrifices, and other ceremonies.
The famous horse sacrifice was celebrated by a king to show his lordship over potential adversaries, who were invited to acknowledge this overlordship in the 'Ashvameda Yaha' ritual. The parts of the horse symbolize different aspects of the universe so that tremendous power is invoked. The complicated and obscure rituals were presided over by the priests.
Coronation ceremonies supported the inauguration of kings. The priests brought waters drawn from various rivers to sprinkle on the king and indicate the administrative areas of his kingdom, and he strode in each direction to signify his sovereignty. The king was anointed by the royal priest, giving some water to his son, the designated prince. The king then publicly worshiped as a divine ruler.
Agricultural rites were common and regular, and chariot races were popular at most of the festivals. The Purusha (person) sacrifice symbolized human sacrifice. The hunting people did not allow their enemies to live because of the shortage of food. However, this is not the case in an agricultural society since more labor was needed and could produce surplus food. The Purusha sacrifice recognized 184 professional crafts and guilds.
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Finally the highest sacrifice was considered to be the Sarvamedha in which the sacrificer offered all of his possessions as the fee at the end of the ceremony. The last chapter of the Yajur Veda is actually the Isha Upanishad, expressing the mystical view that the Supreme spirit pervades everything. This society was highly patriarchal, and the status of women declined. Women did not attend public assemblies and could not inherit property on their own.
The priests (prohitha) supervised the religious activities and became more prominent. Common people could not understand the meaning or the procedure of the religious ceremonies without the priests. After the Atharva Veda was accepted, at least four priests were required for each sacrifice, one on each side of the fire using the Rig, Sama, Yajur, and Atharva Vedas. In these times the caste system was much more flexible. The priests had three obligations or debts to payback in life. They paid back the seers by studying the Vedas, the gods by offering sacrifices, and their fathers by raising a family.
Sama Veda
The Sama Veda is ritualistic in content and highly poetic in form. Only a small portion is original, the bulk being selected from the Rig Veda, grouped together for ritualistic purpose, being meant to be sung in certain tunes at the time of sacrifices and rituals. It consists of two sections namely Purvaarchika and Uttaraarchika. Two recensions of this Veda, the Gautama and Jaimineeya, are prominent. The Sama Veda contains the melodies or music for the chants used from the Rig Veda for the sacrifices during religious ceremonies. Almost all of its written verses are from the Rig Veda, mainly from the eighth and ninth books and most to Indra, Agni, or Soma. The Sama Veda helped to train the musicians and functioned as a hymnal for the religious rites.
The animal sacrifices did not use the Sama chants, but they were used extensively in agricultural rites and in the Soma rituals for which the plant with inebriating and hallucinogenic qualities were used. By this time the priests were specializing in different parts of the sacrifices as professional musicians and singers
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increased. As the sacrifices became more complex, the priestly class used them to enhance their role in the society. Many considered this musical portion the most important of the Vedas.
Atharva Veda
The Atharva Veda explains for the most part rituals connected with Shantika, Paushtika and Abhicharaka Vidyas, which were used for curing of diseases, acquiring wealth etc. There are also Some exquisite philosophical and poetic passages in Atharva Veda. This Veda consists of about 6000 verses constituting 731 hymns grouped into 20 books. Some of the hymns are common to the other three Vedas. There were originally nine recensions for this Veda of which the Pippalada and Saunaka Sakhas are available now.
For a long of time, only three Vedas were referred to. A complete religious rituals and ceremonies could be conducted with the Rig hotr reciting, the Sama udgatrisinging, and the Yajur adhvaryu performing the ritual. The priest of Atharva Veda draws procedures of the activities from the customs and beliefs of preVedic India. -
During the wedding ceremony, the ritual known as 'Shilarohanam" (the stone-stepping ceremony) the bride stepping on the stone ('Shila' means stone, Arohan' means ascending) and the officiating priest reciting a mantra from the Atharva Veda counsels her "to prepare herself for a new life. A married couple is likely to encounter ups and downs, joys and sorrows, prosperity and adversity, sickness and health. In spite of difficulties facing them they are enjoined to remainsteadfast and true to each other, justas a stone can weather any storm-rock- steady“ Atharva Veda (AV II.13. 4).
The Atharva Veda is primarily magical spells and incantations. The bheshajani are for healing and cures using herbs to treat fever, leprosy, jaundice, dropsy, and other diseases. More positive spells were for successful childbirth, romance, fecundity, virility, etc. The negative or bewitching spells were called abhichara and attempted to cause diseases or harm to enemies.
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Often they were aimed at serpents and demons.The Sorcery is ascribed to one of the authors, Angiras, whose name is related to , Agni. Others were Atharvan, Bhrigu, and Brahmin.
In addition to physicians, Atharva Veda astrologers, magicians, and ayurvedic medical men flourished. Like most ancient peoples, they also believed that the main cause of disease was evil spirits, possession, or what we would call psychological factors. Since these rituals were so popular, eventually this shamanic tradition had to be incorporated into the Vedic religion.
The grand tradition about propagation of the Vedas is that Veda Vyasa codified the four Vedas and taught them to his four disciples Paila, Vaisampayana, Jaimini and Sumanta. These disciples taught their knowledge to their disciples. Thus the Vedas came down to later generations. In this process, as the Vedas spread throughout the world, certain peculiarities (depending upon geography and environment) caused slight variations in pronunciation and diction. This gave rise to what are called Sakhas or recensions. All the same, there was no material change in the COntentS.
It follows that each Sakha in order to be perfect must have the following complements: the Samhita, Upanishads, Sutras and Aranyakas. The five ways of reciting the Vedas are;
(1) Mula, here the Mantras are recited continuously. (2) Pada, here they are split word by word. (3) Krama, here the Padas are joined as 1.2, 2.3, 3.4, etc.
(4) Jata, here again Padas are joined and in textual order thenin
reverse order and once again in textual order as 1.2, 2.1, 1.2, 2.3, 3.2, etc.
(5) Ghana, here more complicated combinations like 1.2.2.1,
1.2.3.3.2.1, 1.2.3, etc. are used.
Brahmanas
Brahmanas were written between about 900 and 700 B.C. the in prose form assacerdotal commentaries on the four Vedas. These Brahmanas explain the practices of the sacrifices.Thus give us
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information about the social customs of this period and serve as a transition from the Vedas to the Aranyakas and the mystical upanishads.The caste system based on color (varna) was now established. Jaiminiya Brahmana shows how to overcome with the fears of death.
Brahmanas are specific ritualistic, ritualistic in its approach and have esoteric meanings. They are more extensive, and explain how to recreate the ritual action of life itself, to portray the cosmic ritual in a few special actions.
The ritual proceeds primarily through speech, breath and mind. The main power of the ritual is the manner of chanting the mantras.The chants attune us to the cosmic vibration and put us in tune with the transformative force of nature. Such rituals and chants prepare us for the spiritual knowledge, make our life and thought a rich field for it to grow. The Brahmanas there by lead us to the Upanishads.
Aranyakas
The large volume of Vedic literature is divided into two parts with the four Rig, Sama, Yajur, and Atharva Samhitas and their Brahmanas making up the Karmakanda on the work of the sacrifices.The Aranyakas and the Upanishads are the portion on knowledge termed the Jnanakanda. The Aranyakas and the Upanishads were tacked on to the end of Brahmanas. Only three Aranyakas extant share the names of the Brahmanas. Aitareya, Kausitaki, and the Taittiriya; the first two are related to the Rig Veda, the third to the Yajur Veda.
Between the Brahmanas and Upanishads are a few secondary texts. These are called Aranyakas (Forest texts) used by those who left Society to reside in the forest to gain spiritual knowledge (Vanaprasthas).The Aranyakas provide us with mystic teaching of the sacrificial religion. It is possible that certain sacred rites were performed in the isolation of the forests where teachers and pupils meditated on the significance of these rites. The distinction between Brahmana and Aranyaka is not an absolute one. The Aranyakas combine ritual passages with philosophical texts.
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The Aranyakas are called the forest texts, because ascetics retreated into the forest to study the spiritual doctrines with their disciples, leading to less importance to the sacrificial rituals that were still performed in the towns. They were transitional between the Brahmanas and the Upanishads in that they still discuss rites and have magical content, a set of formulas and some hymns from the Vedas as well as the early speculations and intellectual discussions that flowered in the lIpanishads.
The Taittiriya Aranyaka shows that the truth was the highest value and through truth the right to heaven was retained. Debtors were in fear of punishment in hell, probably because the social punishments in this world were severe. The emphasis now was on knowledge, even on wisdom, as they prayed for intelligence. The concept of prana as the life energy of the breath is exalted as that which establishes the entire soul. Prana is found in trees, animals, and people in ascending order. Human immortality is identified with the soul (atman), not the body. Hell is still feared, but by practicing austerity (tapas) to gain knowledge individuals hope to be born into a better world after death or be liberated from rebirth. Non-attachment (vairagya) also purifies the body and overcomes death.
The Vedangas
The Vedangas (limbs of the Vedas) are six in number, and they are; Siksha, Kalpa, Vyakarana, Nirukta, Chandas and Jyotisha. By using the name Vedanga the human origin of these subjects is indicated, although they are in close association with the Vedas.
Sage Panini is said to be the author of Siksha. It deals with the science of Vedic Phonetics, treating of sound pitches, like Udatta, Anudatta, Swarita, Prachaya, Hraswa, Dirgha and Pluta of the vowels with the consonants appearing in the Vedic text. A knowledge of this science, especially in the context of the use of the mantras, is said to be absolutely essential for the priests. Defective pronunciation will bring contrary or even harmful results. This Siksha Sastra is common to all the Vedas.
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Vyakarana or the science of grammar is also said to have composed by Sage Panini. It deals with the correct usage of Vedic words and contains exhaustive rules of grammar. It consists of eight chapters and is for this reason, it is called Ashtadhyayi and it contains 3996 Sutras. Sage Katyayana wrote a metrical commentary called Vartika on the Sutras of Panini and sage Patanjali has written a commentary on the latter called Mahabhashya (great commentary).
Apart from this specific Vedic grammar, there are references to other grammatical works like Maha Vyakarana, Aindra, Chandra, Shakatayana, Sphotayana, Poushkara, Saraswata, Kaumara, etc., besides others written in the Prakrit dialect of Sanskrit.
Nirukta was written by Yaska.This science explains the etymology of the words contained in Vedic mantras as they have a good deal to do with their practical application. It is said that Nirukta is the end result for understanding the Vedas. This lexiconic work consists of eight chapters. Vedic words are explained by dividing them into four classes: Nama, Akyhata, Nipata and Upasarga. A Nighantu of five chapters is also included in this work.
Chandas Sastra is the authour of Pingala. The science that deals with the prosody of Vedic Mantras is called Vedic prosody, compiled by Chandovichiti. It consists of eight chapters, three of which deal with Vedic metres and the other five with metres in secular works.
The Upanishads
The term Upanishad is derived from upa (near), ni (down) and s(h)ad (to sit), which means, sitting down near. Groups of pupils (shishya) sit near the teacher (guru) to learn from him the secret doctrine. In the quietude of the forest hermitages the Upanishad thinkers pondered on the problems of deepest concerns and communicated their knowledge to fit pupils near them. Sankara derives the word Upanishad as a substitute from the root sad, to loosen,' 'to reach' or 'to destroy with Upa andni
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as prefixes and kvip as termination. According to this, Upanishad means brahma-knowledge by which ignorance is loosened or destroyed. The treatises that deal with brahma-knowledge are called the Upanishads and so pass for the Vedanta.
Upanisads are conversations between self realized souls and their students on the subject matter of Absolute truth. The philosophical aspects of all the important processes and practices of knowledge (vidyas) that are given in the Vedas are discussed in the Upanisads. Veda means knowledge and anta means end. Upanisads are known as Vedanta, posterior end of knowledge.
In the Upanisads the description is more or less negation of the material conception of everything, up to the Supreme Lord. It is very important to note that there is no denial of the spiritual, absolute, transcendental conception in the Upanisads. The purpose of the Upanisads is to philosophically establish the personal feature of the Absolute Truth as transcendental to material names, forms, qualities and actions.
The Upanishad is the essence or the knowledge portions of the Vedas. The Upanishads explain the inner identity of the individual Soul and the Supreme Soul. They reveal the most subtle and deep spiritual truths. The Upanishads are the concluding Sections of the Brahmanas and are enshrining the summary of Vedic teaching. They are called Vedantas meaning the last portion of the Vedas as well as the ultimate conclusions of Vedic wisdom. Upanishads happen to be the most foremost authorities of the Vedanta System of philosophy that grew in later periods in different forms.
They are the basis of Hinduism.There are as many Upanishads to each Veda as there are Sakhas, branches or recensions, i.e., 21, 109, 1000 and 50 respectively to the four Vedas (The Rig-Veda, The Yajur-Veda, The Sama-Veda and the AtharvaVeda). The different philosophers have acknowledged the Supreme authority of the Upanishads. They have clearly given their own inferprete ins, and built their philosophy on the principles of the tianishads.
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The essence of highest knowledge of the Ultimate Truth is taught in the Upanishads and these are considered as the eternal, most authoritative, infalliable revelations. These Upanishads are in the form of sublime thoughts tauhgt by teachers to their selected disciples. Most of them are in the form of dialogues.The posterior portions of the Brahmanas are the Upanishads, of which one hundred and twenty are known to us. According to tradition there are more than two hundred Upanishads, out of which one hunderd and twelve Upanishads have been published. The Muktika Upanishad gives a list of the names of 108 Upanishads.
The Upanishads more clearly set forth the prime Vedic doctrines like Self-realization, yoga and meditation, karma and reincarnation, which were hidden or kept veiled under the symbols of the older mystery religion. The older Upanishads are usually affixed to a particularly Veda, through a Brahmana or Aranyaka. The more recent ones are not. The main figure in the Upanishads, though not present in many of them, is the sage Yajnavalkya. Other important Upanishadic sages are Uddalaka Aruni, Shwetaketu, Shandilya, Aitareya, Pippalada, and Sanat Kumara. Many earlier Vedic teachers like Manu, Brihaspati, Ayasya and Narada are also found in the Upanishads.
Al these Upanishads are not recognized as ancient. Many of them belong to a later time. It is accepted that the following ten main Upanishads namely Isa Upanishads, Kena Upanishads, Katha Upanishads, Prasna Upanishads, Mundaka Upanishads, Mandukya Upanishads, Taittiriya Upanishads, Aitareya Upanishads, Chandogya Upanishads and Brihadaranyaka Upanishads are the most authoritative and ancient. In addition to these the Kaushitaki Upanishads, Svetasvatara Upanishads, Mahanarayaniya Upanishads and Maitrayaniya Upanishads are also taken into account as they have been referred to by many early authorities. These belong to the different Vedas as shown below:
1. Rig Veda
1. Aitareya Upanishad 2. Kaushitaki Upanishad
2. Yajur Veda
Krishna Yajur Veda
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1. Katha Upanishad 2. Svetasvatara Upanishad. 3. Maitrayaniya Upanishad 4. Mahanarayaniya Upanishad 5. Taittiriya Upanishad
Sukla Yajur Veda 1. Isavasya Upanishad 2. Brihadaranyaka Upanishad
3. Sama Veda
1. Kena Upanishad 2. Chandogya Upanishad
4. Atharva Veda
1. Mundaka Upanishad 2. Mandukya Upanishad 3. Prasna Upanishad
In the Upanishads the spiritual meanings of the Vedic texts are brought out and emphasized in their own right. In the Kena Upanishad, the Goddess Uma Haimavati in the form of Supreme Knowledge expounds the doctrine of the Brahman or Supreme Entity. The Katha Upanishad embodies the aspiration of Naciketas, who declined his father's offer of property and went into exile, making his way to the region of Yama, the God of Death. Naciketas, in his dialogue with Yama, declines all the worldly possessions and dignities offered by Yama and asserts that all enjoyments are transient and the boon he asks for is the Secret of immortality. This Upanishad shows the famous saying "The knowledge of the Supreme is not gained by argument but by the teaching of one who possesses intuition".
In the Mundaka Upanishad there is a verse which is the nucleus of the Bhagavad-Gita. People who perform actions and are attached to the world are pursuing a futile path, and this Upanishad accordingly declares: "Let the wise man, having examined the world and perceived the motives and the results of actions, realize that as from a blazing fire sparks precede, living Souls originate from the indestructible Brahman and return to Him. All doubts disappear and the attachment to work subsides when the Supreme Being is cognized."
The Taitiriya Upanishad has the following basic doctrines, which are repeated in other Upanishads: "May we both (teacher and disciple) be protected; may we both obtain sustenance; let
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both of us at the same time apply (our) energies (for the acquirement of knowledge); may our reading be illustrious; may there be no hatred (amongst us). Peace, peace, peace". In Svetasvatara Upanishad a Summary of the main Upanishadic doctrines and the idea of devotion to a personal God is also developed.
Early Upanishads
Although there are over two hundred Upanishads, only fifteen are mentioned by the philosophic commentator Shankara (788-820 CE). These fifteen and the Maitri are considered Vedic and the main Upanishads.The others were compiled later and are related to the Puranic worship of Siva, Sakti, and Vishnu. The oldest and longest of the Upanishads are the Brihad-Aranyaka and the Chandogya from about the seventh century BC. The Brihad-Aranyaka has three Aranyaka chapters followed by six Upanishad chapters.
The priest chants for profound aspiration, one of the most famous verses from the Upanishads:
From the unreal lead me to the reall From darkness lead me to light! From death lead me to immortalityl - 12
The primary message of the Upanishads is that this can be done by meditating with the awareness that one's soul (atman) is one with all things. Thus whoever knows that one is Brahman (God) becomes this all. By meditating on the soul (atman) alone, one does not perish and can create whatever one wants. Whatever suffering occur remains with the creatures; only the good goes to the soul.
The soul is identified with the real, the immortal, and the life-breath (prana), which is veiled by name and form (individuality). By restraining the senses and the mind, one may rest in the space within the heart and become a great Brahmin (God) The world of name and form is real, but the soul is the truth or reality of the real. Immortality cannot be obtained through wealth, and all persons and things in the world are dear not for love of them.
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That soul is not this, not that. It is incomprehensible, for it is not comprehended. It is indestructible, for it is never destroyed. It is unattached, for it does not attach itself. It is unfettered; it does not suffer; it is not injured. - 14
The soul is considered intelligent, dear, true, endless, blissful, and stable.The evils that are obtained with a body at birth are left behind upon departing at death. At death the Soul goes out first, then the life, and finally the breaths go out.The soul is made of everything; as one acts, one becomes. The doer of good becomes good; the doer of evil becomes evil. Whatever one does in this world comes again from the other world to this world of action (karma). By releasing the desires in one's heart, one may be liberated in immortality, reaching Brahman (God).
The first two chapters of the Chandogya Upanishad of Chandogya Brahmana, discuss sacrifices and other forms of worship. As part of the Sama Veda, which is the chants, the Chandogya Upanishad emphasizes the importance of chanting the sacred AlIM. The chanting of AUM is associated with the life breath (prana), which is so powerful that when the devils struck it, they fell to pieces. The religious life recommended in the Chandogya Upanishad has three parts. The first is sacrifice, study of the Vedas, and giving alms, the second is austerity, and the third is studying the sacred knowledge while living in the house of a teacher.
The Soul in the heart is identified with Brahman (God), and it is the same as the light which shines higher than in heaven. Knowing and reverencing the sacrificial fire is believed to repel evil-doing from oneself. To the one who knows the Soul, evil action does not adhere, just as water does not adhere to the leaf of the lotus flower. To know the Soul as divine is called the 'Lovelinessuniter' because all lovely things come to such.
Truly, indeed, when the living soul leaves it, this body dies, the living soul does not die. That which is the subtle essence this whole world has for its soul.
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That is reality (truth). That is the soul. That you are, - Svetaketu. 16
AUM is emphasized, in the Taittiriya Upanishad as is peace of soul. Prayers often begin and end with AUM. The highest goal is to know Brahman, for that is truth, knowledge, and infinite and found hidden in the heart of being and in the highest heaven, where one may abide with the eternal and intelligent spirit (Brahman).
The Aitareya Upanishad begins with the one spirit creating the universe out of its being. Out of the cosmic egg came speech, breath, eyes and sight, ears and hearing, skin, hair, and herbs, from the navel and outbreath came death, and from the organ of pleasure seed and waters were born.
All things are guided by and based on this intelligence of spirit (Brahman). Ascending from this world with the intelligent soul, one obtains all desires in the heavenly world, even immortality shown in the Kaushitaki Upanishad, one is born again according to one's actions (karma).
Ultimately the one who knows spirit (Brahman) transcends even good and evil deeds and all pairs of opposites as a chariotdriver looks down upon two chariot wheels. One does not become greater by good action or less by bad action. One's own self (atman) causes one to lead up from these worlds by good action or is led downward by bad action. The soul itself (atman) is the world-protector and the Sovereign of the world. Thus ultimately the soul is responsible for everything it experiences.
The basic teachings of the Upanishads - Six Mahavakyas
The basic teachings of the Upanishads are summed up in six great Sayings (Mahavakyas).
1. "I am Brahman' (Aham Brahmasmi). This states the identity of the in most consciousness of the individual with that of the supreme Divine. The ultimate truth of Vedic knowledge is not that some great savior is God or the Lord or that such
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and such a God or name and form of God is the Supreme. It is not the worship of a person, book, image or idea. It is not even the worship of God. The Upanishads say that whatever we worship as truth apart from ourselves destroys us. They teach that our own Self is the true Divinity, that it is the presence of the absolute within our heart and the entire universe.
“The Selfis Brahman” (Ayam Atma Brahma). This also states the identity of the soul with the Absolute but in a more objective and less direct manner. Not only is our Self the Divine. It is the same Self in all beings that is the same Absolute truth.
"That thou art" (Tattvam asi). Whatever we see or think about we are that. Not only is the I That, the You is also That. We are that ultimate I and Thou in all. The consciousness in the other is also he Divine.
“Intelligence is Brahman” (Prajnanam Brahma). Our discernment of truth is the truth itself. It indicates that the Divine intelligence is present withinus and has the power to return us to the Divine. Our inmost intelligence is that Supreme intelligence through which we can merge into the Absolute.
"The Universe is Brahman” (Saroam Khaloidam Brahma). The entire universe is the Divine, which includes our self. The Divine is not only the consciousness principle in you and I, it is also the being principle in all things. It is the ultimate object as well as the inmost subject in all beings. It is one and all and all in one.
"He am I" (Soham). This shows the identity of the self with the Divine Lord inherent within the natural movement of our breath. "So' is the natural sound of inhalation, "ham' of exhalation.
These are statements of the identity of the individual consciousness with the Absolute or Divine reality. They all derive from and merge into AUM, the divine word of "I am all"
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3. THE EPIC AND CLASSICAL PERIODS
(400 B.C. - 600 A.D.)
The Itihasas
The Itihasas narrates the stories of absorbing interest and importance, by which most of the fundamentals of Hinduism are indelibly impressed. The laws of Smritis and the principles of the Vedas are stressed deeply in the minds of the common people, through the noble characters and courageous deeds of the distinguished heroes. The actual concepts of Hinduism are set into the minds (if the mass from these sublime stories.
The Jimmon mass cannot understand the high abstract phili scaphy { if the Upanishads and the Brahma Sutras. Hence the sage's Wilnliki and Wyasa Wrote the Itihasas for the benefit of the girl' al mass. The same philosophy is presented with analogies and altry, ries in an interesting manner for the benefit of Imankind,
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Throughout the epic pe Rhed (400 B.C.-400 A.D.), the IndoAryans settled in the Gangetic Plains of North India, and they infused their religion with the religion of the indigenous people. The two greatest Hindu epics, the Ramayana, and Mahabarata were written during this period. Both epics concern themselves with the duties of royal the heros to maintain the harmonious realm of dharma and preserve and refine social order, as well as those Vedic rituals and religious practicesthat ensure it.
The Bhagavad Gita, gives new doctrines, namely bhakti (devotion to God) and avatara (incarnation of God), were introduced in this text. The Laws of Manu (Maruu dharmasasthra) literature on the ideal nature of society, to maintain social stability were also a product of the epic period.
The Epics- Mahabharata and Ramayana
The two great Hindu Epics, the Ramayana and the Mahabharata, are the main mythology. According to recent evidences it is proved that both are accounts of real events, not merely mythological. Ittihaasas, literally means 'that which happened'.The epics Mahabharata and Ramayarta are inter wind in Hindu philosophy and serve as parables and sources of devotion for Hindus into the present day.
The Ramayana
The first epic poem (Adi-Kavya), narrates the story of Sri Rama, the ideal man. It is the history of the family of the solar race descended from Ikshvaku, in which Sri Ramacha Indra, the Avatara of Lord Wishnu, and his three brothers were born. The ideal characters like Rama, Sita, Lakshmarna, Bharata and Sri Hanuman that we seein Ramayana clearly established Hindu Dharma in the minds of
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comman man. The story of the birth of Rana and his brothers, their education and marriages, the exile of SriRama, the carrying off Sitha by Ravana and recovery of Sitha, by Sri Rama and the destruction of Ravana, and the reign of Sri Rama, are described in detail in Ramayana.The Ramayana in Sanskrit means the march or journey (ayana) of Rama, This is Part of the Hindu smriti, composed by Walmiki. This epic of 24,000 verses compiled in seven kandas (chapters).
Ramayana gives the teachings of the ancient Hindu sages and explains through allegory in narrative style and the interspersion of philosophic and devotional. The Ramayana is written in the Treta Yuga. Many infer this based on astronomical data as in 3000 B.C. Thus Ramayana has established a code of conduct which is widely considered by Hindus to be the benchmark for posterity.
Timeline
The Ramayana would have been written between the 4th and 2"century B.C. There is a belief to say that the first and the last books of the Ramayana are later additions. The details consisting in the books II to VI, represents Rama as an ideal hero. In books I and WII, Rama is made an avatara (incarnation of Wishnu).
According to the traditional astronomical back-projection and by interpolation by Wedic Ineans, the war between Rama and Ravana would have taken place 880148 years ago, as on 2006. This is an important observation made in invariably all astronomical almanacs (Pancanga).
According to Hindu tradition, Rama is an avatara, an incarnation of Lord Vishnu or God. The main purpose of his incarnation is to demonstrate the ideal human life on earth. Ultimately, Rama slays the rakshasa king Ravana and reestablishes the rule of religious and moral law on earth known in Hinduismas dharma. Gaudiya Waishnava acharya Rupa Goswami in his Laghu Bhagavatamrta says that Ramayana manifests in 24 chatur-yuga.
3.

"Splendid as a new blade of durwa grass, and accompanied by Sumitra's two sons and by Bharata, He appeared in the Tretayuga of the 24" chatur-yuga as the son of Kausalya and Dasaratha." (Laghu Bhagavatamrtà 1.3.78).
Lessons from the Ramayana
Ramayana illustrates that 1 Dharma in the form of Rama, who is the personification of
this Hindu concept of duty.
An ideal son, an idealking and ideal husband through Rama, An ideal wife through Sita, An ideal brother through Lakshmana and Bharata. An ideal unassuming and loving devotee through Hanuman.
The dangers of lust and ego as seen in Ravana.
The Mahabharata
The Mahabharata is the second of the two major ancient Hindu epics. The Mahabharata is also of immense religious and philosophical importance in India.The term Mahabharata gives the meaning as "the Great Epic of the Bharata era, (bharata means the progeny of Bharata, the king founded the Indian kingdom of Bhår atawarsha). Mahabharafia contains more than 100,000 verses.The epic Mahabharata's scope and grandeur is given in a nutshell by one quotation from the beginning of its first parva "What is found here, may be found elsewhere. What is not found here will not be found elsewhere."
The nucleus of the story is that of a struggle for the throne of Hastinapura, the kingdom ruled by the Kuru clan. The tvo collateral branches of the family that partici
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pate in the struggle are the Kauravas, the elder branch of the family, and the Pandavas, the younger branch.The struggle culminates leading to the 'Great battle' of Kurukshetra, and the Pandavas are ultimately victorious. It also marks the beginning of the Hindu age of Kali Yuga, through the steady breakdown of truths of which the eighteen-day war of Kurukshetra, the clash of hundreds of thousands of men, elephants and horses, consisted. This is the fourth and final age of mankind, where the great values and noble ideas that humanity represented have crumbled, and man is speedily heading toward the complete dissolution of right action, morality and virtue in general. Some of the most noble and revered figures in the history end up fighting on the side of the Kauravas, due to allegiances formed prior to the conflict.
The Mahabharata gives a description of the Great War, the Battle of Kurukshetra', which broke out between the Kauravas and the Pandavas who were cousins and descendants of the lunar race. It is rightly called the fifth Veda. There is really no theme in religion, philosophy, mysticism and polity which this great epic does not touch and expound. It contains very noble moral teachings, useful lessons of all kinds, many beautiful stories and episodes, discourses, sermons, parables and dialogues which set forth the principles of morals and metaphysics.The Mahabharata is written in one hundred thousand verses by Sage KrishnaDwaipayana Vyasa.
In its scope, its author, Vyasa, says that one of its aims is elucidating the four goals of life: Kama (pleasure), artha (wealth), dharma (duty) and moksha (liberation). The story culminates in moksha, believed by many Hindus to be the ultimate goal of human beings. Karma and dharma play an integral role in the Mahabharata.
Structure of Mahabharata
The Mahabharata is written in eighteen parvas (chapters) which
are:
1. Adiparva - Introduction, birth and upbringing of the princes.
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10.
11.
12.
13.
14.
15.
16.
17,
18.
Sabhaparva - Life at the court, the game of dice, and the exile of the Pandavas. Maya Danava erects the palace and court, at Indraprastha.
Aranyakaparva (also Vanaparva, Aranyaparva) - The twelve years in exile in the forest.
Virataparva - The year in exile spent at the court of Virata. udyogaparva - Preparations for war.
Bhishmaparva - The first part of the great battle, with Bhishma as commander for the Kauravas.
Dronaparwa - The battle continues, with Drona as commander.
Karnaparva - The battle again, with Karna as commander.
Shalyaparva - The last part of the battle, with Shalya as commander.
Sauptikap arva - How Ashvattama and the remaining Kauravas killed the Pandava army in their sleep.
Striparva - Gandhari and the other women lament the dead.
Shantiparva - The crowning of Yudhisthira, and his instructions from Bhishma.
Anushasanaparva - The final instructions of Bhishma.
Ashvamedhikaparva - The royal ceremony or ashvameda conducted by Yudhisthira.
Ashramavasikaparva – Dhritarashtra, Gandhari and Kunti leave for an ashram and eventual death in the forest.
Mausalaparva - The infighting between the Yadavas with
aCS.
Mahaprasthanikaparva - The first part of the path to death of Yudhisthira and his brothers.
Svargarohanaparva - The Pandavas return to the spiritual world.
There also exists an appendix of 16,375 verses, the
Harivamsaparva, which focuses specifically on the life of Lord
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Krishna, Among the principal works and stories that are a part of the Mahabharata are the following. They are often isolated and presented as works complete in and of themselves.
l. Bhagavad Gita (Krishna instructs and teaches Arjuna,
Bhish Tinaparwa).
2.
Damayanti (or Nala and Damayanti, Aranyaka parva).
3, Krishnavatara (the story of Krishna, the Krfs/III Leer, which
is woven through many chapters of the story).
4. Rama (an abbi te viated version of the Ramayana,
Aranyakaparwa).
5. Rishyasringa (also written as Rshyashringa, the horned boy
and Irishi. Aranyakaparwa),
6. Wishnu sahasra nama (the most famous hymn to Wishnu,
which describes His 1000 names, Anushasanaparwa).
The Bhagavad-Gita
The most important part of the Mahabharata is the Bhagavad-Gita. It is a dialogue between Lord Krishna
of Hindu dharma to Arjuna, Just as *** the Upanishads contain the essence of the Wedas, so does the Gita contain the essence of the Upanishads.The Gita is a universal gospel. The Gita teaches the Yoga of Synthesis,
The Pura Illas
The Puranas cover the intermediate period between the Vedic and the Classical epochs, Cast in the form of parables and narratives, became the scripture of the common. Apart from their religious and often sectarian significance, they furnish a picture of social, political and cultural life and comprise an astonishingly
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varied repertory of folklore and information regarding diverse topics including philosophy, ethics, legal institutions, popular festivals, and several arts. They deals even with subjects like grammar, prosody, rhetoric, archery and care of horses and elephants.
The language of the Wed as is archaic, and the subtle philosophy of the Wedanta and the Upanishads is difficult to Linderstand and assimilate.Therfore, the Puranas are of special value as they putforward the philosophical truths and precious teachings in an easier manner, They give ready access to the mysteries of life and the key to bliss. Imbibe their teachings.
The Puranas belong to the class of Suhrit-Samhitas and they have five characteristics (Pancha Lakshana):
1. History
Cosmology Secondary creation Genealogy of kings
Manwantharas
Wyasa is the compiler of the Puranas from age to age; and for this age, he is Krishna-Dwaipayana Vyasa, the son of Parsara. The Puranas were written to popularise the religion of the Wedas. They contain the cream of the Wedas. The aim of the Puranas is to stress on the minds of the common people, the teachings of the Wedas and to generate in them devotion to God, through concrete examples, myths, stories, legends, lives of saints, kings and great Ilhen, allegories and chronicles of great historical events.The Puranas were meant, not for the scholars, but for the ordinary people who could not understand high philosophy and who could not study the Wedas. The Puranas are meant for the masses with inferior intellect. Religion is taught in a very easy and interesting way through these Puranas. Even now, the Puranas are very popular.
The Puranas contain the history of remote times. They also give a description of the Tegions of the LIThiverse Ilot visible to the ordinary physical eye. They are very interesting to read and are
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full of information of all kinds.The most popular Puranas are the Srimad Bhagavata Purana, Vishnu Purana, and Markandeya Purana.
Srimad Bhagavata Purana and the Ten Avataras
The Srimad Bhagavad Purana is taken here as an example from the whole heap of Puranas.This Purana is a chronicle of the ten various Avataras of Lord Vishnu.The aim of every Avatara is to save the world from some great danger, to destroy the wicked and protect the virtuous.
The ten Avataras are:
1. Matsya (the Fish), to save Vaivasvata Manu from destruction
by a deluge.
2. Kurma (the Tortoise), to enable the world to recover some
precious things that were lost in the deluge.
3. Varaha (the Boar), to support by its back for keeping (supporting) the churning rod when the gods and the Asuras (demons) churned the ocean of milk.
4. Narasimha (the Man-Lion), to rescue from the waters, the earth which had been dragged down by a demon named Hiranyaksha.
5. Vamana (the Dwarf), to free the world from the oppression
of Hiranyakasipu, a demon, the father of Bhakta Prahlada.
6. Parsurama (Rama with the axe, the destroyer of the Kshatriya race), to restore the power of the gods which had been eclipsed by the penance and devotion of King Bali.
7. Ramachandra (the hero of Ramayana, the son of King Dasharatha), to deliver the country from the oppression of the Kshatriya rulers. Parasurama destroyed the Kshatriya race twenty-one times, to destroy the wicked Ravana.
8. Sri Krishna (the teacher of the Bhagavad Gita), to destroy Kamsa and other demons, to deliver His wonderful message of the Gita in the Mahabharata war, and to become the centre of the Bhakti Schools of India.
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9. Buddha (the prince-ascetic and the founder of Buddhism),
to prohibit animal sacrifices and teach piety.
10. Kalki (the hero riding on a white horse, who is still to come at the end of the Kali-Yuga), is to the destruction of the wicked and the re-establishment of virtue.
The Tamil Puranas
Lord Siva incarnated Himself in the form of Dakshinamurti to impart knowledge to the four Kumaras. He took human form to initiate Sambandhar, Manikkavasagar and Pattinathar. He appeared in flesh and blood to help his devotees and relieve their sufferings. The divine Lilas (sports) of Lord Siva are recorded in the Tamil Puranas like Siva Purana, Periya Purana, Siva Parakramam and Tiruvilayadal Purana.
Study of the Puranas, listening to sacred recitals of Scriptures, describing and expounding of the transcendent Lilas (divine sports) of the Blessed Lord - these form an important part of Sadhana (spiritual practice) of the Lord's devotee. Sravana (hearing of the Srutis or Scriptures) is a part of Navavidha-Bhakti (nine modes of devotion). Kathas (narrative or story) and Upanyasas open the springs of devotion in the hearts of hearers and develop Prema-Bhakti (divine love for God) which confers immortality on the Jiva (individual Soul).
The nine modes of devotion (Navavidha-Bhakti)
1. hearing His (God's) names and glories,
singing them,
remembering the Lord, worship (service) of His Feet,
adoration with flowers, prostrations, regarding oneself as His servant, as His friend, total self-surrender.
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4. THE MEDIEVAL PERIOD (600 - 1800 A.D.) and
THE MODERN PERIOD (1800 A.D - Present)
In medieval times the esoteric ritual and yoga of Tantra and sects of fervent devotion developed and thrived. The groundswell of devotion gave rise to poet-saints all over India, who wrote religious Songs and composed versions of the epics.This work plays a very important part in current Hinduism, as do puja, ceremony or worship of enshrined deities, and pilgrimage to sacred places.
Hinduism consists of "thousands of different religious groups that have evolved in since 1500 BC'. Most forms of Hinduism
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are henotheistic religions. They recognize a single deity, and view other Gods and Goddesses as manifestations or aspects of that Supreme God. Henotheistic and polytheistic religions have traditionally been among the world's most religiously tolerant faiths.
The origin of Hinduism can be traced back to at least 60007000 years (5000 BC) when the early signs of Indus valley civilization began. Hinduism absorbed profusely from the Indus people, the Vedic people, the Dravidian cultures, and the folk religions.
The History of Hinduism is the development of earliest human civilization. Hinduism showed the concept of an Absolute God of universal dimensions, ruling not one, but innumerable world in several dimensions and planes of existence, and of a creation that lasts over a long era of period.
The first development in the medieval period in Hinduism is characterized by the rise of devotional movements, the systematization of Hindu philosophy into six Schools, and the rise of Tantrism. With the rise and spread of devotional (bhakt). movements, temples arose as important religious centers in Hinduism. The mythology of the deities worshipped at these temples became systematized and organized.
The second development in this period was the introduction of the six schools of Hindu philosophy: Nyaya ("Analysis"), Vaisheshika ('the School of Individual Characteristics'), Samkhya ("the Count"), Yoga ('spiritual discipline"), Mimamsa ("Enquiry" or "Thought"), and finally, Vedanta ("the End of the Vedas"). These philosophies, ranging from non-theism to monotheism to dualism, emphasized differing means of obtaining the same Supreme goal, to achieve union or closeness with the Ultimate Being.
The third development, the Tantras, is sectarian scriptures of the Saktas, who worship Sakti, the Supreme Being perSonified as a Goddess. The Tantras, Rules or Rituals, claimed to introduce methods which could lead directly to liberation without
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traditional ritual practices. They instead offered a variety of rituals that employ mantras, mandalas, and yogic techniques. Through their complex rituals and theologies, the Tantras, together with the Puranas, had a significant influence on popular religion throughout the medieval period.
Beliefs of the Group
Hinduism is also called Santana dharma, the eternal tradition of religion. It is a way of life. The central belief of Hinduism lies on two basic concepts, dharma and moksha. Dharma stresses the Social and physical world in its demand upon human populatior to uphold and preserve the physical world and Society as a whole. On the other hand, moksha refers to the ultimate release from the world, or Salvation, that can only be obtained by transcending all physical and Social limitations.The principle theories of moksha and dharma are karma and samasara. Hindus hold karma as the moral law of cause and effect, in that every action has a moral consequence. Samsara refers to the cycle of births and deaths in which every living organism is involved. On one side from dharma and moksha, Hindus also strive for artha, materia happiness, and kama, sensual pleasure on the other side. Sc altogether, these goals are seen as the four ends of man.
Even though, moksha is the ultimate goal of any practicing Hindu, there is much disagreement on the paths which could be selected to obtain release from the cycles of life and death.There are three paths to Salvation that have been presented in Bhagavad Gita, based on the desired results. The first path, karma marga, the path of duties, allows discharge from social and ritual obligations. Those who chose to take jana-marga, "the path of knowledge", as their path to Salvation strive to realize the unity between the external Brahman and internal atman as being one and the same. Finally, bhakti-marga, "the path of devotion", is obtained simply by devotion to the personal God.
Ultimate reality
The principle of Brahman, or ultimate reality or One that is All, is fundamentally accepted facts of the Hindu tradition. Hindus
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believe that the entire universe is one divine entity that is at one with the universe, while simultaneously transcending it. This deity takes the form of three different gods, Brahma, Vishnu, and Siva. Brahma is the Supreme creator who continually creates new realities in this world. Vishnu is the preserver of these new creations and he helps to maintain dharma or Social and religious order. Finally, Siva is the destroyer. Taken together, these three figures constitute the Trimurti or Hindu Trinity. Hinduism can be categorized into four primary denominations, Sivaism, Vaishnavism, Shaktism, and Smaritsm. However, the majority of Hindus either follow Vaishnavaism, which regards Vishnu as the ultimate deity, or Sivaism, which regards Siva as the ultimate deity.
Sad-darsanas (six systems of philosophy)
The essence of the Vedic person was considered Brahman, and the knower or inner person was known as the Soul (atman). The guardians of the spiritual treasures of the community were called Brahmavadins (those who discuss Brahman). A son approached his father and asked what Darsana means, sight or vision. In the Vedanta philosophy, the first question is, what is the source of everything? There are philosophers who saw different stages of the original Source, and explained philosophy according to their vision. These are known as darsanas. There are six systems of philosophy also known as sad-darsanas.
The six philosophical treatises are:
1. Nyaya, the philosophy of logic, maintains that the atom is the cause of the cosmic manifestation Nyaya propounded by Gautama.
2. Vaisesika, philosophy of specialised logic, maintains that the combination of atoms is the cause of the cosmic manifestation propounded by Kanada.
3. Sankhya, philosophy of analytical study, maintains that the material nature is the cause of the cosmic manifestation propounded by Kapila.
4. Yoga, philosophy of mystic perfections, maintains that
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universal consciousness is the cause of the cosmic manifestation propounded by Patanjali.
5. Purva (karma) mimamsa, philosophy of actions and reactions, maintains that fruitive activities are the cause of the cosmic manifestation propounded by Jaimini.
6. Uttara (brahma) mimamsa propounded by Vyasa hastwo different categories: The impersonalists maintain that the impersonal Brahman effulgence is the cause of the cosmic manifestation.
After studying the six philosophical theses, Vyasadeva completely summarized them all in his Vedanta-Sutra darsana: The Absolute Truth is the Supreme Personality of Godhead, who is the cause of all causes.
Sri Vyasadeva wrote the Vedanta-Sutras and taking the essence of all Vedic literature, established the supremacy of the Supreme Personality of Godhead.
The Agamas
The Agamas are theological treatises and practical manuals of divine worship. Along with Vedas these Scriptures too, extolled as primary Sources. The Agamas include the Tantras, Mantras and Yantras. These are treatises explaining the external worship of God, in idols, temples etc. All the Agamas composed of the following items.
1. Jnana or Knowledge 2. Yoga or Concentration 3. Kriya or Esoteric Ritual 4. Charya or Exoteric Worship
They also give elaborate details about entology and cosmology, liberation, devotion, meditation, philosophy of temple rituals, mantras, mystic diagrams, charms and spells, templebuilding, image-making, domestic observances, Social rules, Social obligations public festivals etc.The Agamas are divided into three Sections: the Vaishnava, the Saiva, and the Sakta. The chief sects
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of Hinduism, are Vaishnavism, Saivism and Saktism, base their doctrines and dogmas on their respective Agamas.
The Saiva Agamas
The Saiva Agamas glorify God as Siva and have given rise to an important School of philosophy known as Saiva-Siddhanta.
The Sakta Agamas or Tantras glorify God as the Mother of the Universe, under one of the many names of Devi(Goddess).
The Agamas do not derive their authority from the Vedas, but are not antagonistic to them. They are all Vedic in spirit and character. Hence they are regarded as authoritative.
The Saivism recognise twenty-eight Agamas, of which the chief is Kamika. The Agamas are also the basis of Kashmir Saivism which is called the Pratyabhijna system. The latter works of Pratyabhijna system show a distinct leaning to Advaitism (nondualistic philosophy). The Southern Saivism, i.e. Saiva Siddhanta, and the Kashmir Saivism, regard these Agamas as their authority, besides the Vedas. Each Agama has Upa-Agamas (subsidiary Agamas). Of these, only fragmentary texts of twenty are extant. Lord Siva is the central God in the Saiva Agamas.
The Sakta Agamas
There is another group of scriptures known as the Tantras. They belong to the Sakta cult. They glorify Sakti as the WorldMother. They dwell on the Sakti (energy) aspect of God and describe varity of courses of ritualistic worship of the Divine Mother in various forms. There are seventy-seven Agamas. The texts are normally in the form of dialogues between Siva and Parvati. Mahanirvana, Kularnava, Kulasara, Prapanchasara, Tantraraja, Rudra-Yamala, Brahma-Yamala, Vishnu-Yamala and Todala Tantra are the important tantricworks. The Agamas teach several mysterious secret practices some of these tantric rituals confer powers, while the others bestow knowledge and freedom. Sakti is the creative power of Lord Siva. Among the existing books on the Agamas, the most famous are the Isvara-Samhita,
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A hir b, cdh rı ya -Samhita, Sa na tik Lumara - Samhita, Narada - Pancharatra, Spanda-Pradipika and the Mahanirvana-Tantra.
The Vaishnava Agamas.
The Waishnava Agamas are of four kinds:
l. Walikhanasa
2. Panchara tra
3. IP'ra tish tlhasara
4
Wijnanal-lalita
The Brahma, Saiwa, Kaumara, Wasishtha, Kapila, Gautamiya and Naradiya are the seven groups of the Panchara tras. The Naradiya section of the Santi Parva of the Mahabharata is the earliest source of information about the Panchara tras,
Wishnu is the Supreme Lord in the Panchara tra Agamas. The Waishna was regard the Pancharatra Agamas to be the most authoritative. They believe that these Agamas were revealed by Lord Wishnu Himself, Narada-Panchara tra says: “Everything from Brahma to a blade of grass is Lord Krishna".
The Modern Period (1800 - Present)
The modern period of Hinduism was, and continues to be, heavily influenced by its increasing contact with Western cultures. In the 19" century, important reforms took place under the auspices of Ramakrishna, Wivekananda, and the sects of the Arya Samaj and the Brahmo Samaj. These movements attempted to reconcile traditional Hinduism with the social reforms and political ideals of the day. In more recent times, numerous selfproclaimed Indian religious learned leaders have migrated to Europe the United States and other parts of the world, where they have inspired large followings. Some, such as the Hare Krishna sect founded by Bhaktivedanta, claim to base the Inselves on classical HildL practices.
--

5. HINDU GODS
琵
The entire universe is part of the Divine. Hindus, believe that "God" is present in everything. Hindus acknowledge and worship various gods, which are all aspects of the one supreme "God", The Gods Wishnu, Siwa and Brahma are different forms and Talles of the one God. According to Hinduism, Brahma; the creator; Wishnu; the preserver and Siva: the destroyer of the universe.
Hindu Deities
Just as a single force in space can be mathematically conceived as having various spatial components, the Supreme Being or God, the personal form of the Ultimate Reality, is conceived by Hindus as having various aspects, A Hindu deity does not have a separate and independent existence from the Supreme Being. Thus, Hindu worship of deities is nonotheistic polytheism and not simple polytheism.

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Hindus declare that there is only one Supreme Being and He is the God. Hindus view, cosmic activity of the Supreme Being as comprised of three tasks: creation, preservation, and dissolution and recreation. Hindus associate these three cosmic tasks with the three deities, Brahma, Wishnu and Siva. Lord Brahma brings forth the creation and represents the creative principle of the Supreme Being. Lord Wishnu maintains the universe and represents the eternal principle of preservation, Lord Siva represents the principle of dissolution and recreation. These three deities together form the Hindu Trinity, One must clearly understand that Brahma, Wishnu and Siwa are not three independent deities. They represent the same power (the Supreme eing), but in three different aspects,
The Supreme Being is Brahma, Wishnu or Siva when conceived as performing the three different cosmic tasks of creation, preser-vation, and dissolution recreation. "The oneness of the three gods Brahma, Wishnu and Siva is brought out by the mystic symbol A LIM where 'A' represents Vishnu, 'U' Siva and "M" BrailIa, "
Concept of God according to the Vedas is explained as below,
"ʻA LIM
Poor a di Poor arida 1 Poor a ad Poorrı artırdaclıya te; Poornasya Poornamiaadaaya Poornamewaawashisyate".
The meaning of this verse is, "What is Whole - This is Whole - What has come out of the Whole is also Whole; When the Whole is taken out of the Whole, the Whole still remains Whole". The essence of this verse is that the Infinite cannot be measured arithmetically - God is Infinite. The Infinite can be represented in Infinite ways and does manifest in in finite ways. This, in short, is the essence of the Hindu belief in God, That means that He is everywhere, aorund us and within us. Hinduism proclaims that "we are God".
Hinduism is monotheistic (Believes in One God). However, Hinduism believes not only in One God, but also in His infinite manifestations around us and within LIS perpetually, Realizing
+帕

that it is impossible for mankind to visualize the infinite, Hinduism presents us with His forms to help us visualize Him. This belief of Hinduism is often confused with poly theisill. Hinduism gives form and shape to the infinite with the Hindu Trinity - Brahma, Wishnu, and Siva. "Brahma" creates, "Wishnu" sListains, and "Siva" destroys or consu Inates everything in the Universe. That the Supreme can be worshipped in any form is a concept unique to Hinduism.
Sivalinga
The term Sivalinga means the body of Siva. It is the most potent, powerful and popular symbolin Hinduism. In all Siva 飞岛 temples, worship is generally made to Sivalingas chiefly. We rarely come across His images in the sanctum sanctorum of any *see*2" Siva temple, A Sivalinga is usually a round (or cylindrical) and protruding body. The cylindrical part is held firmly by a circular base. Mentally it symbolizes the union of mind and body, Spiritually it represents the union between Purusha and Prakriti, the highest principles of the manifest universe,
The Sivalinga is symbolic of the Supreme Self. It is verily Maheswara Himself, the Highest Self and the Lord of the universe. In this aspect it has three parts. The lower part represents Brahma. The middle part, which is octagonal in shape, represents Wishnu. The upper part, which is cylindrical in shape, represents Rudra and is also called Pujabhaga since it receives the actual offerings of milk and other substances. The Siwalingas are normally found installed in the temples.
Siwalingas are either naturally found or made artificially. | Differert II lateriāls are LLGe. if their пmakiпg. SuIch als clay, gold, crystal, glass, diamonds, precious stones and wood. The TOLInd and silhooth stones found in the sacred river beds, are considered
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to be the most ideal for worship. Sometimes Sivalingas are made temporarily with clay or sandal paste and disposed of after worship. When Sivalings are found fortuitously in the river beds and desolate places, it is considered to be a great omen. They are ceremonially placed in temples and offered regular worship.
Lord Siva
Lord Siva represents the aspect of the Supreme Being (Brahman of the Upanishads) that continuously dissolves to recreate in the cyclic process of creation, preservation, dissolution and recreation of the universe. As stated earlier, Lord Siva is the third member of the Hindu Trinity, the other two being Lord Brahma and Lord Vishnu.
Cosmic activity of dissolution and recreation is associated with Lord Siva. The creation sustains itself by a delicate balance between the opposing forces of good and evil. When this balance is disturbed and sustenance of life becomes impossible, Lord Siva dissolves (pralaya) the universe for creation of the next cycle so that the unliberated Souls will have another opportunity to liberate themselves from bondage with the physical world. Thus, Lord Siva protects the Souls from pain and suffering that would be caused by a dysfunctional universe.
Historians believe that Siva was a pre-Vedic God, who was admitted into the Vedic Pantheon because of His immense popularity during pre-vedic period. There is a theory that the seated yogi found on the seals of Indus Valley Civilization, was a prototype of Lord Siva only. References to Him are found in the Rigveda.
With the popularity of Saivism a great deal of literature grew around Him, which came to be recognized as Agama
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literature. Agama literature was placed on equal footing to the Vedas by His followers. Lord Siva is normally visualized in white in colour, except for his neck which is dark blue. His body is usually besmeared with ashes, denoting his frequent rounds to the cremation grounds. He has three eyes. The third eye rests between his eyebrows. It is the eye of wisdom, by opening which, he destroys our false selves and our myriad illusions. He is generally shown sitting cross-legged in a yogic posture, with his eyes closed and deep in meditation. When he is shown with his eyes open, his face expresses love and compassion. The images of Siva evoke in us deep emotions. A tiger skin and an elephant skin serve as his garments. His long matted hair is normally tied into a knot or left flowing. He has four arms. With one he holds his weapon the trident. With another, he holds Damaru, a small drum. The remaining two are held in abhaya and varadamudras (postures).
Saivism explains clearly the three words: pati, pasu and paasam. Pati is Siva himself, the lord and husband. Pasu is the deluded self that is caught in the cycle of birth and death. Pasam is the bond that binds the pasu to this world and it gains liberation through devotion and surrender to pati.
Lord Siva is the Lord of mercy and compassion. He protects devotees from evil forces such as lust, greed, and anger. He grants boons, bestowsgrace and awakens wisdom in His devotees. The symbolisms of Lord Siva explained below are common to all images of Siva venerated by Hindus. Since the tasks of Lord Siva are numerous, He cannot be symbolized in one form. Hence images of Siva differ significantly in their symbolism.
The unclad body covered with ashes symbolizes the transcendental aspect of the Lord. Since most things reduce to ashes when burned, ashes symbolize the physical universe. The ashes on the unclad body of the Lord signify that He is the source of the entire universe which emanates from Him, but He transcends the physical phenomena and is not affected by it.
The yogic aspect of Lord Siva is characterized by the mattered locks on the head. The three matted locks on the head of the Lord
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convey the idea that integration of the physical, mental and spiritual energies is the ideal of yoga.
Ganga (river Ganges) is associated with Hindu mythology shows that one who bathes in Ganga in accordance with traditional rites and ceremonies on religious occasions with accordance of astrological events, is freed from sin and attains knowledge, purity and peace. Ganga, symbolically represented on the head of the Lord by a jet of water falling on the ground, symbolizes that the Lord destroys sin, removes ignorance, and bestows knowledge, purity and peace on the devotees.
The crescent moon, seen on the left side of the Lord's head. The waxing and waning phenomenon of the moon symbólizes the time cycle through which creation evolves from the beginning to the end. Since the Lord is the Eternal Reality, He is beyond time. Hence, the crescent moon is only an ornament, and not an integral part of Him.
Lord Siva is depicted as having three eyes. The sun is His right eye, the moon the left eye and fire the third eye. The two eyes on the right and left indicate His activity in the physical world. The third eye in the center of the forehead symbolizes spiritual knowledge and power, and is thus called the eye of wisdom or knowledge. Like fire, the powerful gaze of Siva's third eye annihilates evil, and thus the evil-doers fear His third eye.
When the Lord opens His eyes, a new cycle of creation emerges and when He closes them, the universe dissolves for creation of the next cycle. The half-open eyes convey the idea that creation is going through cyclic process, with no beginning and no end. Lord Siva, as He uses His yogic power to project the universe from Himself. The half-opened eyes also symbolize His yogic posture.
Two kundalas (earrings), Alakshya (meaning "which cannot be shown by any sign") and Niranjan (meaning "which cannot be seen by mortal eyes") in the ears of the Lord signify that He is beyond ordinary perception. Since the kundala in the left ear of the Lord is of the type used by women and the one in His right
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ear is of the type used by men, these kundalas also symbolize the Siva and Sakti (male and female) principle of creation.
Snake around the neck symbolizes the yogic power of Lord Siva with which He dissolves and recreates the universe. Like a yogi, a Snake hoards nothing, carries nothing, builds nothing, lives on air alone for a long time, and lives in mountains and forests. The venom of a snake, therefore, symbolizes the yogic power.
Vasuki Naga (A Snake) is shown curled three times around the neck of the Lord and is looking towards His right side. The three coils of the snake symbolize the past, present and future - time in cycles. The Lord wearing the curled snake like an ornament signifies that creation proceeds in cycles and is time dependent, but the Lord Himself transcends time. The right side of the body symbolizes the human activities based upon knowledge, reason and logic. The Snake looking towards the right side of the Lord signifies that the Lord's eternal laws of reason and justice preserve natural order in the universe.
Rudraksha necklace indicates that Lord Siva uses His cosmic laws firmly, without compromise, to maintain law and order in the universe. The necklace has 108 beads which symbolize the elements used in the creation of the world.
Varda Mudra, of the Lord's right hand is shown in a boon, bestowing and blessing pose. As stated earlier, Lord Siva annihilates evil, grants boons, bestowsgrace, destroys ignorance, and awakens wisdom in His devotees. :
Trident (Trisula) a three-pronged trident shown adjacent to the Lord symbolizes His three fundamental powers (sakti) of will (iccha), action (kriya) and knowledge (jnana). The trident also symbolizes the Lord's power to destroy evil and ignorance.
Damaru is a small drum with two sides separated from each other by a thin neck-like structure symbolizes the two utterly dissimilar states of existence, unmanifest and manifest. When a damaru is vibrated, it produces dissimilar sounds which arefused together by resonance to create one sound. The sound thus produced symbolizes Nadha, the cosmic sound of AUM, which
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can be heard during deep meditation. According to Hindu scriptures, Nadha is the source of creation.
A water pot (Kamandalu) made from a dry pumpkin contains nectar, shown on the ground by the side of Siva. The process of making Kamandalu has deep spiritual significance. A ripe pumpkin is plucked from a plant, its pulp is removed and the shell is cleaned to fill with the nectar. In the same way, an individual must break away from attachment to the physical world and clean his inner self of egoistic desires in order to experience the bliss of the Self, symbolized by the nectar in the Kamandalu.
Nandi, the bull is associated with Siva and is said to be His vehicle. The bull symbolizes both power and ignorance. Lord Siva's use of the bull as a vehicle conveys the idea that He removes ignorance and bestows power of wisdom on His devotees. The bull is called Vrishaba in Sanskrit. Vrishaba also means dharma (righteousness). Thus a bull shown next to Siva also indicates that He is the etemal companion of righteousness.
Tiger skin of Lord Siva symbolizes potential energy. Lord Siva, sitting on or wearing a tiger skin, illustrates the idea that He is the source of the creative energy that remains in potential form during the dissolution state of the universe. Of His own Divine Will, the Lord activates the potential form of the creative energy to project the universe in endless cycles. Lord Siva seated on the cremation ground signifies that He is the controller of death in the physical world. Since birth and death are cyclic, controlling one implies controlling the other. Thus, Lord Siva is revered as the ultimate controller of birth and death in the phenomenal world.
Aspects of Lord Siva
Siva is known by several names and worshipped in various forms. Some of His most famous aspects are given below:
Panchanana Siva: In some temples Siva is shown with five faces. Each of the faces has a name and represents a specific aspect. Isana faces south east and represents Iswara aspect of Siva
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known as Sadasiva, or the Eternal Siva. Tatpurusha faces the east. He is Siva in his aspect as a deluded purusha or ego. Aghora faces the south and represents the destructive and regenerative aspect of Siva that, like fire, first devours life and then prepares the ground for its renewal. Vamadeva faces north. He is healer and preserver. Sadyojata faces west and represents the creative power of Siva.
Anugrahamurthy: This is the milder or peaceful aspect of Lord
Siva when he is in the company of his beloved devotees.
Ugramurthy: Also known as Raudra, Bhairava, Kankala or Samharamurthy, this is the ferocious form of Siva, generally associated with the events during which Siva assumed his terrible form to slay the demons or the wicked. The following are some of these according to puranas.
Kankala-bhairava: The form which he assumed after cutting off the fifth head of Brahma.
Gajasura-vadha-murthy: The form he assumed while killing a demon named Nila.
Tripurantaka-murthy: The form he assumed while destroying the three cities of gold, silver and iron built by the three sons of Andhakasura.
Sarabhesa-murthy: The form in which he allegedly fought and killed, Narasimha.
Kalari-murthy: the formin which he fought and defeated Yama to save his devotee Markandeya.
Kamantaka-murthy: The form in which he destroyed Manmadha, the god of lust, for disturbing him while doing penance.
Kamantaka-murthy: The form in which he destroyed Manmadha, the god of lust, for disturbing him while doing penance.
Kamantaka-murthy: The form in which he destroyed Manmadha, the god of lust, for disturbing him while doing penance.
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Bhairava-murthy: The form generally found in connection with the secret cults of Tantricism that involve his worship in the cremation grounds and graveyards.
Tandavamurthy: Lord Siva is a master of dance. He is the authority of all dance forms. The science of dance (Natyasasthra) dealing with the 108 types of classical Indian dance forms said to have originated from him just as all the yogic postures. In case of Lord Siva all dance is a form of expression, which he uses either to relieve the tensions in the world or alleviate the sufferings of his devotees. About nine forms of Siva in dancing mode are described, of which the most popular form is Nataraja. His other dance forms include Ananda-tandava-murthy, Uma-tandava-murthy, Tripura-tandava-murthy, Tripurasura-tandava-murthy and Urdhva-tandava-murthy.
Dakshinamurthy: Siva, as the universal teacher, teaching the secrets of yoga, tantras, yantras, alchemy, magic, Occult knowledge, arts and sciences, ancient history or knowledge of the future to the Sages and Saints, who are his qualified devotees. He is called Dakshinamurthy, because he does his teachings seated facing the Southern direction. The images of IN Dakshinamurthy depict Siva Să in his pleasant mood, seated on a high seat, with one leg folded while the other rests on the Apasmarapurusha, the deluded self. Two of his arms hold a snake or rosary or both in one hand and fire in the other. The snake is a symbol of tantric knowledge and the fire symbol of enlightenment. Of the remaining two one is in abhayamudra (posture of assurance) and the other holds a Scripture ingnanamudra (posture of presenting knowledge).
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Lingodhbhavamurthy: This image signifies the importance of Siva in the form of Linga as the Supreme Self, without a beginning and without an end. According to Hindu mythology, Siva once revealed his infinity to Brahma and Vishnu in the form of a pillar of fire that could not be scaled by either of them from one end to the other. As Lingodhbavamurthy, Siva appears seated in the heart of a Linga, with four arms, while Brahma and Vishnu adore him from the two sides.
Bhikshatanamurthy. This is Siva in his ascetic aspect, wandering from place to place, with a begging bowl made of human skull, doing penance or lost in his own thoughts.
Hridayamurthy: This is Siva in a mood of reconciliation and friendship with Vishnu. Also known as Harihara or Sankaranarayana. The images show the right half of Siva on the right side of the image and the left half of Vishnu on the left side.
Ardhanariswara: This Siva and Parvathi together in one form signifying the unity of Purusha and Prorate. The feminine left half of Parvathi is fused with the masculine right half of Siva in one continuous form, sometimes standing with the Bull Nandi in the background, or sitting on a pedestal and blessing the worlds, with eyes open or closed.
Goddess Sakthi (Devi)
Hinduism is the only religion which has emphasised the motherhood. One's relationship with his mother is the dearest. Hence, it is proper to look upon God as mother. Sakthi (Devi) represents the Divine Mother. She is the energy aspect of the Lord Siva and without Sakthi, Siva has no expression and without Siva, Šž
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Sakthi has no existence, Siva is the soul of Sakthi, Sakthi is identical with Siva. Lord Siva is only the silent witness. He is motionless, absolutely changeless. He is not affected by the cosmic play. It is Sakthi who does everything.
Shakti is the omnipotent power of the Lord, or the Cosmic Energy. The Divine Mother is represented as having ten different weapons in Her hands. She sits on a lion. She keeps up steady state of the Lord through the three attributes of nature, namely, Satwa, Rajas and Tannas. Knowledge, peace, lust, anger, greed, egoism and pride, are all Her forms. Devi Sukta of the Rig Veda Santhita shows that Wak, symbolising speech, Sakthi is identitfied with the Divine Mother, the Power of the Supreme Lord, which manifests throughout the universea Inong the gods, among men and beasts and among the creatures of the deep ocean.
Ken a llpanishad explains that the Divine Mother shed wisdom on Indra and the gods and said that the gods were able to defeat the demons only with the help of the power of the Supreme Lord. The worship of Sakthi, the universal Mother, leads to the attainment of knowledge of the Self. The stories "Yaksha Prasna“, seen in the Kena Upanishad clearly demonstrate this view. It narrates how Sakthi (Uma), the Divine Mother, taught the Truth to the gods. Goddess Shakti thus sheds wisdom om Her devotees.
Sakthi is that conscious power of God. The words Devi, Sakti, etc. and the ideas of different forms connected with these names are concessions granted by the sages due to the limitations of the human intellect. Adi Sakti is beyond human comprehension.The upanishad also says: "The supreme power of God is manifested in various ways. This power is of the nature of God, manifesting as knowledge, strength and activity".
The Grace of Sakthi is very great. Her mercy is illimitable. Her knowledge infinite; Her power immeasurable, Her glory ineffable; and Her splendour indescribable. She gives you spiritual freedom.
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Lord Ganesha
Ganesha is first worshiped before beginning any religious, spiritual or worldly activity. He is the Supreme Being to removes obstacles and ensures success in hunan eInde a w dors. In Flind Lu mythology, Lord Ganesha is the first son of lord Siva and the Diwine Mother Par väl ti. AS explained below, the portrayal of lord Ganesha as the blend of a hu man and animal parts (fr. symbolizes the ideals of perfection as conceived by Hindu sages and illustrates some philosophical concepts of profound spiritual significance.
The wide mouth of Lord Ganesha represents the natural human desire to take pleasure in life in the world and the large ears signify that a perfect person is the one who possesses a great capacity to listen to others and assimilate ideas. The large Elephant head of an elephant symbolizes wisdom, understanding, and a discriminating intellect that one must possess to attain perfection in life.
The trunk of the Lord Ganesha can uproot huge trees and yet lift a needle off the ground. Likewise, the human mind must be strong enough to face the ups and downs of the external world and yet delicate enough to explore the subtle realms of the inner world.The two tusks on either side protruding from the mouth denote the two aspects of the human personality, wisdom and emotion and the right tusk represents wisdom while the left tusk represents emotion. The broken left tusk conveys the idea that one must conquer emotions with wisdom to attain perfection,
Eyes of the elephant are said to possess natural deceptiveness that allows them to perceive objects to be bigger than what they really are, Thus the elephant eyes symbolize the idea that even if
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an individual gets "bigger and bigger" in wealth and wisdom, he should perceive others to be bigger than Him; that is, surrender one's pride and attain humility.
The left side of the body of the Lord Ganesha symbolizes emotion and the right side symbolizes reason and knowledge, The right foot dangling over the left foot illustrates that in order to live a successful life one should utilize knowledge and reason to overcome emotions.The four arms indicate that the Lord is omnipresent and omnipotent. An axe in the upper left hand and a lotus in the upper right hand signify that in order to attain spiritual perfection, one should cut worldly attachments and conquer emotions. This enables one to live in the world without being affected by earthly temptations, just as a lotus remains in water but is not affected by it. The lower right hand is shown in a blessing pose, which signifies that Ganesha always blesses His devotees,
The human body possesses a human heart, which is a symbol of kindness and compassion toward all. Ganesha's body is usually portrayed wearing red and yellow clothes. Yellow symbolizes purity, peace and truthfulness, Red symbolizes the activity in the world. These are the qualities of a perfect person who perforrins all duties in the world, with purity, peace, and truthfulness,
The big belly signifies that a perfect individual must have a large capacity to face all pleasant and unpleasant experiences of the world. A tray of Laddus' near the lord denotes that He bestows wealth and prosperity upon His devotees. A mouse sitting near the feet of Ganesha and gazing at the tray of Laddus: a mouse symbalizes the ego that can nibble all that is good and noble in a person.
A mouse sitting near the feet of Ganesha indicates that a perfect person is one who has conquered his (or her) ego. A mouse gazing at the laddus, but not consuming then, denotes that a purified or controlled ego can live in the world without being affected by the worldly temptations. The mouse is also the vehicle of Ganesha, signifying that one must control ego in order for wisdom toshime forth.
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Lord Skanda
Skanda, is also known as Kırılara, Karttikeya, 譜 Shanmukha, Subrahmanya, and by many other names. According to the mythology is the second son of Sival, and the younger brother of Ganesha. His flag is the cock and vehicle the peacock which slands clutching a serpent in its ta leons, His Saktis () r inseparable powers are Walli and Dewaserna (Deiva y anai), whom 65 he assumed in the course of the immense history describing his Inultiformed life of a series of exploits both in the celestial and temporal realms. The arrival of Skanda was the background of the occasion when Siva burnt Manmatha with His third eye, a penalty. He inflicted on Kama (the god of love) for disturbing His meditation. The mythology goes that the sparks who flashed onwards from the third eye of Siva rushed through space, which Wayu and Agni carried and dropped into the river Ganga, Ganga, being unable to bear the divine energy, showed it on to her banks, upon a shrub of reeds known as Sara. The combination of the ether, air, fire, water and earth were the principles in the depositing of the Tejas (energy) of Siva in the world. The collective force accumulated potential energy which combined the forms of the five elements impregnated with the divine power of Siva (Divya-Tejas) manifested itself as a sixfold divinity with six faces (Shanmukha), including both the un runa nifest and manifest elements in a single being.
Only devine interlectuals knew the intention of the advent of the child of Siva, of mysterious birth, mysterious bringing up, under mysterious circumstances, for a mysterious purpose. Since the Tanifestation of Lord Skanda was through the third eye of Siva, represent for an incarnation of Divine Knowledge. The main
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weapon of Skanda is a spear (Vel), pointed at its end and tall in stature. Devotees understand by it the need for one-pointedness of mind in slaying the demon of ignorance, which is expected to be sharp and sure in its aim.
The Gods, under the advice of Brahma, implicit the birth of Skanda through the instrumentality of Siva and his consort Parvati. The Asuras, Surapadma, Simhamukha and Taraka, who wrought havoc everywhere in creation, could be destroyed only by the son of Siva manifested as a special divine Power. Skanda became the General of the celestial forces (Senani).The day on which He conquered the Asura is celebrated on the sixth day of the bright half of the month of Karttika (October-November) according to one tradition, and the month of Margasirsha (November-December) according to another.
The Skanda Purana glorifies the services of Lord Skanda and His apprehensive routing out of the Asuras. Kalidasa's Kumarasambhava is a famous Sanskrit epic on the birth of the war-god. Saint Arunagirinathar's classical Tamil verse, Thiruppugal', is held in as much regard by the devotees of Skanda as the Vedas in Sanskrit or the Tevaram' in Tamil Saivism. Saint Arunagirinathar's popular Kandaranubhuti" and "Kandaralankaram' are other renowned songs on the love and experience of God as Skanda.
The Mahabharata recounts the principal deeds of Skanda. The Kumara Tantra forms an important literature on the worship of Skanda. The Skanda Purana is a sacred book devoted to Skanda.
Lord Nataraja
Lord Nataraja, is one of the forms of Lord Siva, and is popularly known as King of Dancer. The form of Nataraja was developed in South India in the 9th and 10th centuries during the Chola Dynasty (880-1279 A.D). Dance represents the symbolic of the movement of the universe. Two-sided drum held by the first right hand is a symbol of creation. It is beating the pulse of the universe. The drum also provides the music that accompanies Lord Siva's dance. The drum represents sound as the first element
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in an unfolding universe. Sound is the basis of communication, conveyer of revelation and Truth. Hourglass drum also can represent male and female is aspects.
Fire held in the first left hand ཕྱི་ represents destruction which leads to creation, over and over again. Fire also cleanses the impurity of the Soul. Both upper arms show balance of creation and destruction. Halo flame (Circle of fire) represents samsara (reincarnation), the endless cycle of birth and death. Life comes as a result of heat (passion). Life ends in the fires of destruction. Again the life comes over and over again.
Mudra (hand gesture) of lower right hand means "Do not be afraid. "Mudra of lower left hand means "There is a way out". This gesture promises salvation or release from the world of forms and rebirth. This hand points to the way out. Upraised left foot symbolizes release from rebirth and the promise of mokshanirvana. Dwarf being crushed by the right foot symbolizes not evil but rather ignorance of moksha which Nataraja is overcoming. Dwarf can also symbolize forgetfulness, heedlessness, blindness. Two feet together symbolize interplay of insight and forgetfulness.
Matted hair of Lord Siva flowing out as he dances reminds viewer he was an ascetic. Image of Ganges River seen in the left side of Lord Siva's hair. This shows that Siva can control the nature. Ganga had returned to the Himalaya Mountains but the people on the plain needed water. A sage performed extraordinary feats of devotion and Ganga agreed to come back to the parched earth. Lord Siva feared the force of the river would crush life on the plane. Hence He allowed the Ganges River to flow from the Himalayas through his hair and then flow gently onto the Gangetic plain. River Ganges also purifies everything
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things.Expression on Siva's face is calm, aloof, unaffected by the display of his own energy, the flow and change of time. Snake ornaments also symbolize his control over the powers of nature. Snake may also symbolize egotism which one must overcome in order to realize moksha. Snake also symbolizes cycle of life and death. The raised foot is out of the plane of the rest of the image, as the raised foot takes the viewer out of the world of forms into the formless reality of moksha.
Image rests on a lotus, the Indian symbol of the creative force of the universe. Crescent moon in crown of his matted hair represents highest principle of consciousness or illumination.Two different ear-rings Siva wears symbolizes that he embodies both masculine and feminine aspects of existence. One worn by men is a combination of a fish and a crocodile, the other worn by women is a simplespiral.Third eye in his forehead symbolizes his all-seeing ability and symbolic of insight or enlightenment. Skull as an ornament symbolizes Siva conquers death.
Tandava - Cosmic Dance of Nataraja (Lord of Dance)
Siva is the Divine Dancer, visualized in terms of motion and vibration, who in 108 varied movements interprets the spritual law of the universe. Dr. Ananada Coomaraswamy interprets Siva's cosmic dance in metaphysical terms, as "In the Night of Brahma, Nature is inert, and cannot dance till Siva wills it: He rises from his stillness, and, dancing, sends through matter pulsing waves of awakening sound, proceeding from the drum, then in the fullness of time, still dancing.
He destroys all Names and Forms by Fire, and there is new rest. Thus Time and the Timeless are reconciled by the conception of phase alternations extending over vast areas of space and great tracts of time. The orderly dance of the spheres, the perpetual movement of atoms, evolution and involution, are conceptions that have at all times recurred to men's Minds'.
Cosmic Dance form of Nataraja shows that the upper right hand carries a little drum, shaped like an hour-glass, for the
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beating of the rhythm. This connotes sound, the mode of speech, the conveyer of revelation, tradition, incantation magic and divine truth. Sound is associated with ether, which is the first of the five elements. Ether is the primary and most subtly pervasive evolution of the universe, all the other elements, air, fire, water, and earth. Hence, Sound and ether signify the first, creation, the productive energy of the Absolute, in its pristine, cosmogenetic strength.
The upper left hand, with a half-moon posture of the figure (ardhacandra-mudra), bears on its palm a tongue of flame. Fire is the element of the destruction of the world. At the close of the Kali Yuga, fire will annihilate the body of creation, to be itself then quenched by the ocean of the void. Here, then, in the balance of the hands, is illustrated a counterpoise of creation and destruction in the play of the cosmic dance. The field of the terrible interplay is the dancing ground of the universe, brilliant and horrific with the dance of the God.
The fear not gesture (abhaya-mudra), bestowing protection and peace, is displayed by the second right hand, while the remaining left lifted across the chest, points downward to the uplifted left foot. This foot signifies release, and is the refuge and salvation of the devotee.The hand pointing to it is held in a pose imitative of the out stretched trunk or hand of the elephant (gajahasta-mudra).
The divinity is represented as dancing on the postrate body of a dwarfish demon. This is Apasmara Purusha; Demon (purusha) called Forgetfulness, or Heedlessness (apasmara). It is symbolical of life, blindness, man's ignorance. Therein is release from the bondages of the world.
A ring of flames and light (prabha-mandala) issues from and encompasses the God. This is said to signify the vital processes of the universe and its creatures, nature's dance as moved by the dancing God within. Simultaneously itis said to signify the energy of wisdom, the transcendental light of the knowledge of truth, dancing forth, from the personification of the all.
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Still another allegorical meaning assigned to the halo of flames is that of the holy syllable of AUM. This mystical utterance Stemming from the sacred language of Vedic praise and incantation is understood as an expression and affirmation of the totality of creation.
A - is the state of waking consciousness, together with its world
of gross experience.
U - is the state of dreaming consciousness, together with its
experience of subtle shapes of dream.
M- is the state of dreamless sleep, the natural condition of
quiescent, undifferentiated consciousness.
Wherein every experience is dissolved into a blissful nonexperience, a mass of potential consciousness. The silence following the pronunciation of the three, AU, and M, is the ultimate un-manifest, wherein perfected supra-consciousness totally reflects and merges with the pure, transcendental essence of divine reality, Brahman is experienced as Atman, the Self. AUM, therefore, together with its surrounding silence, is a soundsymbol of the whole of consciousness-existence, and at the same time it is willing affirmation.
Siva as the Cosmic Dancer is the embodiment and manifestation of eternal energy in its 'five activities' (panchakriya).
1 Creation (sristi) - the pouring forth or unfolding. 2 Maintenance (sthiti) - the duration. 3 Destruction (samhara) - the taking back or reabsorption.
4.
Concealment (tiro-bhava) - the veiling of True Being behind the masks and garbs of apparitions, aloofness, display of Maya.
5 Favor (anugraha) - acceptance of the devotee, acknowledgment of the pious endeavor of the yogi, bestowal of peace.
Lord Brahma
Lord Brahma symbolizes the aspect of the Supreme Reality that brings forth the creation. For this very reason, Hindus call Lord Brahma the Creator of the universe. He is the first member
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of the Hindu Trinity that also includes Lord Vishnu and Lord Siva. His divine consort is Saraswati, the Goddess of learning and knowledge.
Brahma is usually conceived of by Hindus as a bearded, fourfaced, four-armed deity. He carries a rosary in the upper right hand, a book in the upper left hand, a kamandalu (water pot) in the lower left hand, and bestows grace with His lower right hand. The four faces represent the sacred knowledge of the four Vedas (Rig, Yajur, Sama, and Atharva), and this is the most prominent feature of any image of Brahma. The four faces, therefore, symbolize that Brahma is the source of all knowledge necessary for the creation of the universe. The four arms represent the four directions and thus represent the omnipresence and omnipotence. of Lord Brahma.
The four hands represent the four aspects of human personality: mind (back right hand), intellect (back left hand), ego (front right hand), and the empirical self or conditioned consciousness (front left hand). The rosary symbolizes the time cycle through which the world moves from creation to sustenance, from sustenance to dissolution, and from dissolution to new creation. The rosary also symbolizes the materials used in the process of creation. Its position in the back right hand suggests the intelligent use of these materials in the process of creation.
A book in the back hand (symbolizing the intellect) illustrates that proper knowledge is important for any kind of creative work. A water pot (kamandalu) in the front left hand symbolizes the cosmic energy by which Brahma brings the universe into existence. The hand symbolizing ego (the front right hand) is shown in the pose of bestowing grace. This conveys the idea that the Lord bestows grace and protects all sincere devotees.
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Since the colour gold symbolizes activity, the golden face of Brahma indicates that the Lord is active when involved in the process of creation. The white beard denotes wisdom and the long beard conveys the idea that creation is an eternal process. The crown on the head of the Lord implies that the Lord has supreme power and authority over the process of creation.The lotus symbolizes the Supreme Reality, the essence of all things and beings in the universe. Brahma sitting or standing on a lotus indicates that He represents the creative power of the Supreme Reality. The white colour symbolizes purity. Thus Brahma wearing clothes that are off-white, represents the dual nature of creation, that is purity and impurity, happiness and unhappiness, vice and virtue, knowledge and ignorance, and so on.
In Hindu mythology, a Swan is said to possess a unique discriminating faculty, which enables it to distinguish pure milk from a mixture of milk and water. The Swan is therefore used to symbolize the power of discrimination. Brahma uses the Swan as a vehicle. This is intended to convey the idea that although creation is pluralisticinnature, there is only one Supreme Reality that the entire universe emanates from. This knowledge can be acquired by an individual by training his mind and intellect to acquire the power of right discrimination.
As creation is the work of the mind and the intellect, Lord Brahma symbolizes the Universal Mind. From the standpoint of an individual, Brahma symbolizes one's own mind and intellect. Since an individual is naturally gifted with the mind and intellect, he or she may be said to have already realized Brahma. For this reason the worship of Brahma is not very popular among all Hindus. He is, however, worshipped by seekers of knowledge, such as students, teachers and scholars.
Lord Vishnu
Lord Vishnu represents the aspect of the Supreme Reality that preserves and sustains the universe. Although there are variations in images and pictures of Lord Vishnu, He is generally symbolized by a human body with four arms. In His hands. He carries a conch (shankha), a mace (gada), and discus (chakra). He wears a
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crown, two earrings, a garland (mala) of flowers, and a gem around the neck. He has a blue body and wears yellow clothes.
Regarding the four arms of Lord Vishnu, Gopal-uttartapani Upanishad gives the following explanations, "In my lower right hand, which represents the revolving or creative tendency, I hold the conch, sym-eys bol of the five elements. In the upper right hand, which represents the cohesive tendency I hold the discus, shining like an infant sun, symbol of the mind. In the upper left hand, which represents the tendency towards dispersion and liberation, I hold the lotus, symbol of the causal power of illusion, from which the universe rises. In my lower left hand, which represents the notion of individual existence, is the mace, symbol of primeval knowledge."
The Lord Vishnu is shown standing on a thousand-headed snake (Aadhi Shesha), and the snake stands with its hoods open over the head of the Lord. The four arms indicate Lord's omnipresence and omnipotence. The two front arms signify the lord's activity in the physical world and the two posterior arms signify His activity in the spiritual world. The right side of the body represents the creative activities of the mind and the intellect. The left side symbolizes the activities of the heart; that is, love, kindness, and compassion.
A conch in the upper left hand indicates that the Lord communicates with His devotees with love and understanding. The Conch (shankh) named Panchjanya is the fountain that evolves the five elements, i.e., water, fire, air, earth and space. When blown it produces a sound that is associated with primeval sound from which creation developed.
When blowing His conch, He reminds his devotes to live in this world with kindness and compassion towards all living
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beings. A chakra in His upper right hand conveys the idea that the Lord uses this weapon to protect His devotees from evil. The wheel (chakra) of Vishnu named Sudarshana ("Su" means good and "darshan") has six spokes and symbolizes six-petal lotus. It represents the limitless controlling all the six seasons and is the fearful weapon that cuts off the heads of all demons.
The Lotus of Vishnu is named Padma. It is the symbol of purity and represents the unfolding of creation. It is the truth (sathya). The element from which emerge the rules of conduct (dharma) and knowledge (gnana). The Mace (gada) of Vishnu is named "Kaumodaki". It represents the elemental force, from which all physical and mental powers are derived.The mace denotes energy and a mace in the Lord's left lower hand signifies that He sustains the manifest world by the energy that He holds in Himself. His front right hand is depicted bestowing grace on His devotees.
The Snake denotes the mind and the thousand heads of the snakesignify innumerable desires and passions of an individual. Just as a snake destroys its victim by its venom, an uncontrolled mind destroys the world by the venom of its possessiveness. The Lord has controlled all desires, and this is symbolized by showing Himseated on the two coils of the snake. When a sincere devotee of the Lord controls his desires, the Lord fulfills the devotee's genuine desires and helps him on his path.
The blue sky in the background of the Lord suggests that He pervades the entire universe. The colour blue symbolises the infinite expansion of the blue sky and the blue ocean. Vishnu holds a conch or sankha which symbolises sounds of creation. In another hand, he holds the cakra or the wheel of time.This signifies that when a devotee looks towards God with a sense of surrender, God will turn towards him. Thus the cakra is a weapon with a mission to destroy ego and grant 'darshan". The blue body of the Lord signifies that He has infinite attributes. He is nameless, formless, and immeasurable. The yellow colouris associated with earthly existence and the yellow clothes of the Lord signify that He incarnates Himself on this earth to uphold righteousness and destroy evil and unrighteousness.
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A flower garland around the Lord's neck is a symbol of the devotee's adoration for the Lord. A gem decorating His neck signifies that the Lord fulfills all genuine desires of His devotees and provides for their needs. The crown is a symbol of the Lord's Supreme power and authority. The two earrings signify the dual nature of creation, such as knowledge and ignorance, happiness and unhappiness, and pleasure and pain.
The ocean of milk is called the Anthakarana' (our inner subtle body). The Lord resides in this 'Ksheerasagara', ocean of milk (pure white consciousness in man). Man can only become aware of his inner subtle body by the process by curbing negative tendencies, controlling of senses and by the practice of namasmarana, service and meditation. Vishnus abode is "Vaikunta" which signifies a place where there is no shadow of grief. The following ten incarnations of Lord Vishnu are described in Hindu mythology and are popular among Hindus.
Concept of Avatars
In the Puranic mythologies, the legend of the Avatar is considered one of the most important myths of the Vedic culture. It is mainly associated with the God's Vishnu, one of the principle deities of the Hindu trinity which also includes Brahma, the creator and Siva, the destroyer. Vishnu is the preservation aspect of the trinity and represents that all-pervading power which maintains the universe and the cosmic order.
疹、
He is considered to be the embodiment of goodness and mercy and periodically intervenes in terrestrial evolution by descending to earth in a human incarnation as the Avatar. The primary role of the Avatar is to reestablish stability on the earth and to introduce anew evolutionary
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impulse which will uplift mankind into a greater and more unified consciousness.
The periodic manifestation of Avathar is determined by an inherent association with the Time Spirit, they take birth at particular points in the cosmic cycle which correspond to the earth's passage through the zodiacal ages. In the Bagavad Gita, 8th A Krishna reveals Himself to his disciple, Arjuna and discloses the following of this cosmic process,
yada yada hidharmasyaglanir bhavatibharata abhyutthanam adharmasya tadatmanam srjamy aham
- Bagavad Gita
Which means that whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself.
paritranaya sadhunam vinasaya ca duskrtam dharma-samsthapanarthaya sambhavami yuge yuge
- Bagavad Gita
This means that to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear millennium after millennium.
The legend of the Avatar like all myths is prophetic. It is not a mere allegory but anarchetypal story describing the incarnations of living and conscious evolutionary forces. These mythic beings take birth on the earth at precise moments in order to help man and show him the way from his ordinary mortal state to an enlightened consciousness.
These incarnations reveal the help rendered by God during various stages of human evolution. As shown below, the first two incarnations are in the animal form, the third one is halfhuman and half-animal, and the fourth and the subsequent ones are all in human form. These incarnations relate to human evolution from aquatic life to human life, and are consistent with the modern theory of evolution suggested by science:
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Matsya (fish) saves Sage Manu from floods and recovers the Vedas from demons.
Kurma (tortoise) sustains the earth on hisback.
Varaha (boar) brings the earth back from the bottom of the ocean where it was dragged down by a demon, known as Hiranyaksha; Varaha kills the demon.
Narasimha (man-lion) kills the demon King Hiranyakashipu, who was planning to kill his own son, a devotee of Lord Vishnu.
Vamana (dwarf) the first human incarnation of the Lord kills the demon King Mahabhali, who had deprived the gods of their possessions.
Parasurama (the warrior with an axe) saves Brahmins from the tyranny of the arrogant Kshatriyas.
Rama kills Ravana, the demon king of Lanka.
Sri Krishna the most popular incarnation; Krishna's contributions throughout his life include the teachings of the Bhagavad Gita to Arjuna.
Buddha Hindus consider Buddha as an incarnation of Lord Vishnu and accept his teachings, but do not directly worship him.
Kalkin (a man on a white horse) this incarnation is yet to come andwill mark the end of all evil in the world.
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6. THE HINDU TEMPLE WORSHIP
God and the Gods are real beings and they are neither mere symbols nor figments of imagination. If a temple is seen from the inner worlds, a bright beam of light is seen coming from the third world on the physical plane into the temple. While puja is being performed a communication is made by the priest through the religious rituals, When the puja is performed with loving devotion, the beam becomes stronger, and inner doors open from God's world to o'rs.The angelic helpers, called devas, hover around and through the temple, and blessings pour out to the devotees. These beams of divine rays have the power to transform the course of karIIna.
The first world is the physical universe, the second world is the subtle astral or mental plane of existence in which the devas, or angels, and spirits live, and the third world is the spiritual sphere of the Mahadevas, the deities, the Gods. Hinduism is the harmonious working together of these three worlds. Religion
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blossons for the Hindu as he awakens to the existence of the second and third worlds. These inner worlds naturally inspire in man responses of love, devotion and awe.
The Hindu traditionally adopts an Ishta Devata. This is a personal deity chosen from the many Hindu Gods, often according to the devotee's family background or the feeling of closeness to one form of divine manifestation. It is in the Hindu temple that the three Worlds meet and devotees invoke the Gods of our religion. The temple is built as a palace in which the Gods reside.
The physical representation of the God, beita stone or metal image, a yantra or other sacred form, simply marks the place that the God will manifest in or hower above in His ethereal body. It can be conceived as an antenna to receive the divine rays of the God or as the material body in or through which the God manifests in this first world. Man takes one body and then another in his progression through the cycles of birth and death and rebirth. Similarly, the Gods in their subtle bodies inhabit, for brief or protracted spans of time, these temple images. When we perform puja, a religious ritual, we are attracting the attention of devas and Mahadevas in the inner worlds. That is the purpose of a puja. It is a form of communication. To enhance this communication, we establish an altar in the temple. This becomes charged or magnetized through our devotional thoughts and feelings, which radiate out and affect the surrounding environment.
Rituals have a very special place in Hinduism from two perspectives, first, the Mimaamsa school of Hinduism which appears to have mastered the art of managing cause and effect, had as part of its core various rituals that would provide temporal and spiritual upliftment and relief. Second from a more broadbased view of belief-based Hinduism, viewing the living process as an evolutionary process, rituals create the ability to live life as an obser WCI,
The Hindu Temple
Hindu temple are the places of worship with full of positive forces. These positive forces are created when there is godly
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atmosphere. When the idol made of highly radioactive material, has been worshipped ardently by great yogis, radiates tremendous forces.There is a special techinique for preserving these forces. The technique of this mechanism is in the form of the triangular structure overarching the sanctum sanctorum. The architecture of this visible structure may differ from one another fron outside,
All these represent the same principle when viewed from interior side, a tapering triangular formation. These triangular forces preserve and enhance the tremendous positive charge generated within the sanctum sanctorum for centuries together, These scientific phenomena have been known from ancient times and have been employed for the welfare of humanity, Hindu scriptures extol the divine forces of the Trikona' (triangle) in no mean measure. Sitting under a pyramid shaped structure for meditation is being used as a perfect Inethod for concentration by many, even today.
According to ancient Hindu concept the entire era (yuga) from the time of creation till the time of distruction is divided into four different periods. These durations are referred to as the Kretha yuga, Tretha yuga, Dwapara yuga, and Kaliyuga.
The first of these divisions (Kretha) is also known as Satyayuga, or the age of truth. This was a golden age without envy, malice or deceit, characterized by righteousness.There was only one God who lived amongst the humans as one of them. In the next span (Tretha-yuga), the righteousness of the previous age decreased by one fourth. The chief virtue of this age was knowledge. The presence of Gods was scarce and they descended to earth only when men invoked them in rituals and sacrifices. These deities were recognizable by all. In the third great division of time, righteousness existed only in half measure of that in the first division. Disease, misery and the castes came into existence in this age. The Gods multiplied. Men made their own images, worshipped them, and the divinities would come down in disguised forms. But these disguised deities were recognizable only by that specific worshipper. Kali-yuga is the present age. It
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is believed that this age began in 3102 B.C. Righteousness is now one-tenth of that in the first age. True worship and sacrifice are now lost. It is a time of anger, lust, passion, pride, and discord.
There is excessive
preoccupation with things IImaterial.
the Kali-yuga. During this existing last phase, temples began to be built and icons installed. The presence of God could be felt when the icons were properly enshrined, and the temples correctly built.
Temples appeared only in
Temple and Human body
The main parts of a temple are:
1.
Garbhagraha (Sanctum Sanctorum) containing the image of God.
The Willinārā ower the Sanctum.
Ardhamandap in front of the Sanctum. Prakāras arond the Sanctum,
The Gopura, the main gateway of the temple. Hindu temple is only a reflection of the physical form of the
human body. According to the Tirumular "our body is a temple", According to the Kathopanishad "This body of ours is a temple of the Divine". The macrocosm is reflected in the microcosm. The great cosmos is reflected in the human body,
The parts of a temple are identical with the parts of the human
body. The vimana is the head, the sanctum is the Ineck, the front mandapa is the stomach, the prakara walls are the legs, the gopura
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is the feet and the Lord in the sanctum is the soul or the jiva of the body. There are several versions regarding the comparison of the parts of a temple with the various centres or parts of a body.
The sanctum sanctor is the most important part of a temple. A battery which is charged with current produces a stream of power. Similarly by concentrating on the image with appropriate mantras, the image becomes a storehouse of spiritual power from which flow a stream of grace to the soul of a devotee.The hymns rendered by our great saints before the idols remain immortal by divine grace. It is to preserve the sound waves that the sanctum sacnctorum of our temples are so carefully built.
Thus we have seen that idols are not mere models but symbols of God. The temples are not mere museums but centres of spiritual power. They teach us immense volumes of wisdom and, give us a keener insight into the philososophy of Hinduism and make us feel the tranquility of eternal life.
Temples act as safe haven where ordinary mortals like us can feel free from the constant vagaries of everyday existence, and communicate personally with God. Each of us requires our own conception of the deity based on our individual cultural rooting. We have lost the divine who resided amongst us (Kreta Yuga), which is the same as saying that once man was divine himself. But this is not to be little the importance of the temple as a center for spiritual nourishment in our present context, rather an affirmation of their invaluable significance in providing succour to the modern man in an environment and manner that suits the typical requirements of the age in which we exist.
Building a Temple at a new site
The first step towards the construction of a temple is the selection of land and rituals are performed for its sanctification. Water is considered a purifying element in all the religious rituals. Water is one essential factor for the existence of a temple. It must be present in at least a symbolic representation in the Hindu temple. The prospective site is first surveyed for the
type, of the soil it contains.
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After these preliminary investigations, the ground is tilled and ploughed, the past historical events ceases of the site to count; new era is entrusted to the soil and another cycle of production begins, an assurance that the rhythm of nature has not been interfered with. The Goddess Earth impregnated by a symbolic ritual (ankuraarpana - ankura means seed and arpana signify the offering) by a priest. Seeds are sowed at the specially selected site on an auspicious time of a day and the germination is observed. If the growths of the seedlings are satisfactory in a few days, the land is considered suitable to be for the building of a temple. The germination of the seeds is a metaphor for the fulfilment of the inherent potentialities which lie hidden in Mother Earth, and which by extension are now transferred to the sacred structure destined to come over it. After the earth has been ploughed, tilled and levelled, it is ready for the drawing of the vastu-purusha mandala, the metaphysical plan of the temple.
The Metaphysical Architecture of the Temple
The basic plan of a Hindu temple is an expression of sacred geometry where the temple is visualized as a grand mandala. The accurate laying out of the temple ground plan in relation to the cardinal directions and the heavens is very essential. A mandala is a sacred shape consisting of the intersection of a circle and a square.The Square shape is symbolic of earth, signifying the four directions which bind and define it. In Hindu thought, terrestrial life is governed by the number four. Similarly, the circle is logically the perfect metaphor for heaven since it is a perfect shape, without beginning or end, signifying timelessness and eternity, a characteristically divine attribute. Thus a mandala is the meeting ground of heaven and earth.
A ritual is known as the pacification of the site.' is performed on an auspicious time on a selected day. Whenever a building is constructed, the area on which it first comes up is ceremonially propitiated. The idea being that the extent of the earth necessary for such construction must be reclaimed from the gods and goblins that own and inhabit that area.
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This Vastu-purusha is the spirit in mother-earth which needs to be pacified and is regarded as a demon whose permission is necessary before any construction can come up on the site. To facilitate the task of the temple-architect, the vastu-mandala is divided into Square grids with the lodging of the respective deities clearly marked. It also has represented on it the nakshatras, the constellations that the moon passes through on its monthly course. In an ideal temple, these deities should be situated exactly as delineated in the mandala.
Brahma, the archetypal creator, endowed with four faces looking simultaneously in all directions is installed in the central grid of the vastu-mandala. He is thus conceived as the everpresent superintending genius of the site. At this center the most important structure of the sacred complex is established, where the patron deity of the temple is installed. This area of the temple is the sanctum sanctorum, and it is the most auspicious region and its spiritual importance of the whole complex. It has no pillars, nor ventilators. In addition to a metaphysical aspect, this shutting off of air and light has a practical side to it too. It was meant to preserve the icon preventing the ill effects of weathering, the dark interior adds to the mystery of the divine presence.Throughout all subsequent developments in temple architecture, however spectacular and grandiose, this main shrine room remains the small, dark cave that it has been from the beginning.
When the devotee enters a temple, he is actually entering into a mandala and therefore participating in a power-field. The field enclosures and pavilions through which he must pass to reach the sanctum are symbolic. They represent the phases of progress in a man's journey towards divine beatitude. In accordance with this scheme of transition, architectural and sculptural details vary from phase to phase in the devotee's onward movement, gradually preparing him for the ultimate, awesome experience, which awaits him in the shrine.
This process mirrors the four-phased spiritual evolution envisaged in yoga, namely the waking state (jagrat); dream state (swapna); the state of deep sleep (sushupti); and finally the highest
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state of awareness (turiya). On reaching the main gateway, the worshipper first bends down and touch the threshold before crossing it. This marks for him the fact that the transition from the way of the world to the way of God has been initiated. Entering the gateway, he or she is greeted by a host of secular figures on the outer walls. These secular images are the mortal, outward and diverse manifestations of the divinity enshrined inside.The immediate pavilion and vestibule before the icon are restrained in sculptural decorations, and the prevailing darkness of these areas are suggestive of sleep-like conditions.
Finally the shrine, with its plainly adorned entrance, leads the devotee further to the highest achievable state of consciousness, which of semi-tranquility (turiya), where all boundaries vanish and the universe stands forth in its primordial glory. It signifies the coming to rest of all differentiated, relative existence. This utterly quiet, peaceful and blissful state is the ultimate aim of all spiritual activity. The devotee is now fullyabsorbed in the serenity of the icon. He or she is now in the inner square of Brahmain the Vastu-mandala, andindirect Communion with the chief source of power in the temple.
The thought behind the design of a temple is a continuation of Upanishadic analogy, in which the atman (soul or the divine aspect in each of us) is likened to an embryo within a womb. The Mundaka Upanishadsays that "the atman lives where our arteries meet (in the heart), as the spokes of the wheel meet at the hub.' Hence, it is at the center that the sacred deity is enshrined. Befittingly thus, this sanctum sanctorum is technically known as the garba-graha. The garbhagraha is almost always surrounded by a circumambulatory path, around which the devotee walks in a clockwise direction which represents an encircling of the universe itself.
Hindu temple is a tall, pyramid-like structure emerging up the landscape and dominating the skyline.This element of temple architecture is known as 'shikhara' (peak). It marks the location of the main shrine room and rises directly above it. This is an expression of the ancient ideal believing the Gods to reside in the
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mountains; the shikhara is both the physical and spiritual axis of the temple, symbolizing the upward aspiration of the devotee, a potent metaphor for his ascent to enlightenment.
Man lost the divinity within himself. His intuition, which is nothing but a state of primordial alertness, continues to strive towards the archetypal perfect state where there is no distinction between man and God. The Hindu Temple sets out to resolve this deficiency in our lives by dissolving the boundaries between man and divinity.
This is achieved by putting into practice the belief that the temple, the human body, represent aspects of the same divine symmetry.The architecture of the Hindu temple recreates the archetypal environment of an era when there was no need for such architecture.
Kumbabisheka
Kumbabisheka literally means the consecration of idols (murthis) dedication of a new temple or that of renovated one by pouring Sanctified water over the idols (murthis) in the sanctums, kumbams of Garbagraha tower and over the kumbams of the Rajagopura tower (gateway tower). It is done on an auspicious qay and it is a long process with preliminary functions like setting the yoga salas and culminating in mandala abishekam.
Hindus believe that cosmos and all living things are composed of the five elements - earths, water, fire, air and ether. Water symbolises the life-force. The Kumbabishekam is the ritual relating to water symbolism together with the other four elements.
Water from the holy rivers, collected at the source by pious men in clean containers is kept in kumbams or decorated pitchers adorned with flowers and are worshipped in a specially erected canopy, which is performed in the houses called Yagasala (place whereoffering doneto fire God).
Mantras are recited to add to the spiritual power and to the sanctity of the water. This ceremony signifies the consummation of the pious endeavour of building the abode of the almighty.
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Kumbabishekam is also an occasion for periodical
conservation of the sanctum sanctorum. To prevent oscillation
and to fix the idols security, the images and the peetas (bases on
which they are placed) are sealed together by means of Ashtabandhanam, a chemical compound prepared by mixing
mainly the substances namely, kombarakku (wood loc), cukkann
thol (limestone powder), kunkilium (konakai resin), karkaavi (red
ochre), mezhugu (beeswax) and yerummai vennai (butter
prepared out of buffalo's milk).
The labourers employed for mixing these components and preparing the desired compound are expected to have purificatory baths before they take up the work and to chant devotional hymns and utter the name of the particular God to whose temple the Kumbabhishekam is to be performed.
During Kumbabishekam people from far and wide neighbourhood go in groups with musical instruments, alavattoms (multi-coloured flags representing in pictures mythological scenes), large sized colourful umbrellas and other temple paraphernalia. The participation at Kumbabishekam is considered one of the significant ways for invoking the blessing of God.
Temple Worship
Pujas, at the temples follow the traditions and rules established in the Agamas and in Bhakthi form of the religion. The temples are established as the palace of a manifestation of God in a form of the incarnation that is represented at the temple. Most temples will have sanctums for several forms of God, though it may have only one form as the main deity. The temple worship has evolved over the years. Here, an image of a likeness of a manifestation of God is consecrated after several days of holy rituals. Without these consecration rituals, the image does not get the divine powers.Once so sanctified, all the necessary rituals are performed. Often the services performed in a temple are for a mass of congregation.
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In the normal temple services, the deity in the temple is w oken up every morning with a morning puja with : : '.'é ceremonial bath ፵ኃm with water, milk and 2. other perfumed Y substances, dressing SSSS S S SSS S S S up with cloths and jewelry. The pujaa are performed four to six times or more every day, with offering of food as "prasadan" and singing prayers and songs in praise of the deity and reading of the scriptures from Vedas. After this, "Aarthi" of lighted camphor is performed for every one to see the deity in a "Dharshan." The service puja ends with the offering of "prasadans" of fruits, flowers and food to the devotees attending the prayer services, The devotees take what is given back to them as "Prasadams", let it be holy water, ashes, kumkumam, a flower, a fruit or a full meal. Here the prayer services are for the welfare of the community as a whole.
The prayer services at home are also very similar in practice, Often there is a prayer room or a special area is arranged to perform the homeprayer services. Prayer services are offered to a picture, small icon (vigraha) or a lamp which is sanctified by rituals for the occasion. The divine powers of the form of God offered prayer on that occasion is represented in this. The rituals are simple and they first invite God as a guest to the house. Then, there will be prayers and singing of songs and offering of food which is then offered to members of the family and friends.
Principles of the Practice of Prayers.
Major part of Hindu religious practice among the common people consists of ritualistic form of worship for God in the various forms of deities of Saguna Brahman, called awathara. It follows prayers offered to God in the devotional path as worship to a Pratika (picture), Prathima or Wigraha (statue), Yanthra (a
8.
 
 
 
 
 
 
 

geometric drawing) or a Linga, following the rules and traditions established in the Agamas and Sasthras. Sri Adhi Sankara, in addition to the Advaitha philosophy explains that the self as part of the divine Nirguna Brahman, established a school for prayers to the Saguna Brahman is his six forms called the Shanmatha sthapanam (six branches of Hindu religion). He established the rules for the six types of prayers to God at home as 1. Ganesha, 2. Kumara (Karthikeya), 3. Surya (Sun), 4. Siva, 5. Vishnu, 6. Sakthi. The maintenet of the practice is by prayers to "Ishta Devatha."
Special prayer rituals are usually taught and given specially to persons following certain tradition as a form of initiation to that form of worship practice. One is not authorized to perform rituals of their choice unless trained and initiated in the same by a properly qualified teacher (guru). Accordingly, there are special rules and restrictions for puja for Lord Siva, Sakthi and Lord Wishnu in their various forms. Only a person who has received the religious teaching from a Sivacharyaguru shall perform puja for Sivalinga. Similarly, only a guru who has understood the manthra of "Sri Viddhai" can teach the puja methods of Sri Chakram to his devotees,
One of the important forms of worship is prayer to a lamp, to the flame (Jyothi), instead of a wigraha or a picture, worshipping it as a form of the deity of their choice (Ishta Devatha). As we believe, God as Nirguna Brahman, comes to take the forms of various avatharasas Saguna Brahman and also manifests Himself in the phenomenal universeas its five elements "Pancha Bootha." Vedas say that God exists in the five elements. Aagama Sasthra and Bhootha Suddhimanthra say that God manifests in sky (space) as sound, in air as sound and sense of touch, in fire as sound, sense and shape of things, in Water as sound, sense, shape and taste of objects, in earth as sound, sense, shape, taste and smell. "Thvam, Bhoomii, Aapo, Anilo, Analo Napaha" a verse from Ganapathy Adharva Sheerisha Upanishad, which means that God is in earth, water, air, fire and sky. Hence, people worship the Lord as the various elements and receive the divineblessings, As light or fire, (deepajyothi) represents one of the five elements as a manifestation of God.
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Many people perform prayer rituals to the lamp,(deepa jyothi) as an alternative to the traditional vigraha worship of the devotional path. There is a practice of offering prayers to Sri Ganesha, Durga, Devi, Lakshmi, Saraswathi, Ayyappan and many other forms of deities in the form of jyothi in a deepa puja.It is widely believed that God accepts the prayers through this deepa puja very easily. There are no major restrictions or rules of the doctrine (Adhikara) for this deepa puja.
The temple is a consecrated place, and the idols are specially consecrated murthis (idols). The atmosphere and spiritual ambiance in a temple are more effective for any rituals in the temple are likely to be more powerful. The energy of this consecration is often felt by temple visitors. The absolute necessity of the temple worship is stressed throughout by the great saints of the religion. This play an important role in cultivating the spiritualism of the devotees. It is the place for collective worship. Hence it is required to have some discipline to be followed in the temples. Here are a few, one can follow to set that harmony.
01. Going to the temple with a clean body.
02. Going to the temple adorned with holy symbols like the Holy
Ash, Rudraksha.
03. Taking something to offer to the Lord. It is an offering out of
devotion.
04. Prostrating in front of the flag column (dwajastambham) on
entering the temple.
05 Taking the permission of Nandi devar mentally before
entering His abode.
06 Saluting Lord Ganesha when entering the Lord's abode.
07. In Lord Siva's abode, engage the mind in the thinking of the
God, without gossiping.
08. The Holy ash given as the blessings should be worn saying
“Sivaya namaha" without spilling.
09. Circumambulating the Lord saluting the Goddess and the deities in the temple.On special occasions like pradoshiham
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which are special circumambulation methods like soma sukta pradharinam are followed.
10. Holy five letters or any praise could be chanted, while in the
temple.
11. Before coming out of the temple one must go to the place of chandeshwarar and take permission for the materials taken out of the temple as blessings. One must not take anything out in excess and things taken from the temple should be only as the mark of blessings.
12. Always something should be done in the promotion of the
temple physically or materially.
13. On coming out of the temple, again prostrate in front of the flag column towards the north. Sit facing the north and meditate for a few minutes on the God chanting the Holy five letters.
Abhishekam'-the sacred bath
Abhishekam", the sacred bath at any Hindu temple to the idols is ritual of Hindu worship.The procedure of this ritual is done using milk, curd, honey, fruit mixed with jaggery, sandal paste, vibhuti etc.The positive charge that is stored in the material with which the idol is made of. These tremendous positive charges have been accumulated through the prayers of great saints and mystics, over several centuries. In addition to this, the 'chakras' (yantras) that have been installed in the precincts of the sanctum exude vibrations of an exalted nature. When water, milk or any other liquid or semi-solid material comes into contact with such an idol with power, the liquid absorbs some of the charge. When even a drop of this liquid is consumed after the sacred bath (Abhishekam), it would contain properties of the charge that the idol possesses.
The ancient temples where idols have been made of radioactive material, consecrated by yogies with a pure, spiritual mind, and where 'chakras' (yantras) are installed by mystics who are adept at it.Temples which are recently consecrated also
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generate positive charges depending on the type of the materials with which the idol is made, the intensity of prayers offered and the manner in which the 'chakras' (yantras) are installed by the officiating priests. All these determinants of the intensity of the power and the effects. The psychological aspect of the ritual of sacred bath, Vishishtadvaita" (the practice of worshipping the formless which is the divine force as one with a definite form) looks upon the supreme force as one with the perfect form.The devotee takes much pleasure in visualizing this form, and doing service to the deity of his choice.
Pilgrimages
Pilgrimages are considered quite important in the ritualistic follower of sanathana dharma. There are a few centers of sacredness which are held at high esteem by the ardent devotees. Most importantly crossing all the hurdles on the way when one moves ahead with the only focus of worshipping the God at these sacred abodes, this becomes a form of yoga and the benefit got is quite marvelous.
Visiting a Hindu Temple
The Hindu temple is a sacred place where man and God commune. It is the home of God and the Gods. Within these sacred abodes, priests conduct puja rites by presenting flowers, water, incense, lights, food and other choice offerings, to honor God and invoke the presence and blessings.
In all temples, the alters are inhabited by the devas and the great Godsend their sanctity could be sensed. The presence of these divine beings can be felt. This type of radiation from them is known as darshan. The reality of the Mahadevas and their darshan can be experienced by the devotee through his awakened ajna vision, or more often as the physical sight of the image in the sanctum coupled with the inner knowing that He is there within the microcosm. This darshan could be felt by all devotees, and this darshan, messages can be channeled along the vibratory emanations that radiate out from the Mahadevas, as well as from
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their representatives, the second world devas who carry out their work for them in shrines and altars.
Darshanam is a type of vibration, experienced in the simple physical glimpse of the form of the deity in the sanctum. Later, that physical sight gives way to a clairvoyant vision or to a refined cognition received through the sensitive ganglia within the nerve system, the chakras. Through these receptors, a subtle message is received, often not consciously. Perhaps not immediately, but the message that the darshan carries, direct from the Mahadeva. direct from Lord Ganesha, direct from Lord Murugan, direct from Lord Siva Himself. This is the way the Gods converse. It is a communication more real than the communication of language. It is not necessary to understand the communication immediately. The devotee may go away from the temple outwardly feeling that there was no particular message, or not knowing in his intellectual mind exactly what the darshan meant.Visiting a Hindu temple, receiving darshan from the majestic Gods, flow of the pranas, or life currents, within his body. It draws his awareness into the deeper chakras. It adjusts his beliefs and the attitudes that are the natural consequence of those beliefs.
Darshan coming from the great ancient historical temples of our Gods can change the patterns of karma dating back many past lives, clearing and clarifying conditions that were created hundreds of years ago and are but seeds now, waiting to manifest in the future. Through the grace of the Gods, those seeds can be removed if the manifestation in the future would not enhance the evolution of the soul.
In order to prepare ourselves to enter the sanctum sanctorum of the temple, the great mandapam inside, we walk clockwise around the temple very slowly. In this way we, consciously drop off worldliness, letting the sufferings go, letting all disturbances leave our mind the best we can, and trying to reach deep inside of ourselves where peace exists eternally. We become as celestial as we can, during the time that we are walking around the temple, so that we can communicate with the celestial beings within the temple.
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Temple Manners
Devotees will like to feel at best when they go to the temple, God's home. Prepare themselves by bathing and putting on clean clothing. Ardent worship takes many forms in a temple. Devotees can be immersed in full of devotion, in prayerful communion, seeking Solace for a loss, singing hymns, chanting mantras or celebrating a rite of passage. Meditation is appropriate, especially after the puja. Godwill receive ones devotion, however it is offered.
Attending the Puja Ceremony
In a Hindu temple religious ritual or puja, (adoration) can last from few minutes to several hours, but all the procedure follows one basic pattern. First, the priest purifies himself, the sacred implements and the place of worship. He chants the relevant mantras indicating the time, place and nature of this particular puja. Through hand gestures (mudras) and chants, he beseeches the deity to come and dwell in the image. Ringing a bell and chanting mantras and hymns from the ancient Vedas and Agamas, the priest then offers precious substances like, water, uncooked rice with turmeric powder, holy ash, sandalwood paste and kumkumam to the deity. Sometimes water, sesame oil, turmeric water, saffron, milk, yogurt, ghee, honey, lime juice, vibhuti, Sandalwood paste, panchamritam (mixture of five fruits), coconut water and rosewater are used in a ritual bath called abhishekam.
Devotees are seated during the puja. After the abhishekam is over the deity is dressed in new clothes and decorated. At this stage, devotees sing devotional songs. Later the priest offers incense, oil lamps and food. He offers flowers while chanting 108 names of the God. Finally a sacred lamp is waved before the deity and the temple bells are rung loudly as God sends His power through the holy image of Himself. Finally, Sacraments such as holy ash, holy water, sandalwood paste, kumkum, fruit, Sweets and flowers are passed out to bless all present.
The Sacramental lamp which has just been offered at the puja is passed among the devotees. The devas can see and bless the
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devotees through this flame as it lights up on to facees of the devotees. At the shrine of Lord Vishnu, the priest may bring out the silver or gold crown of the Deity and lightly touch it to the head of each devotee as a personal blessing.
A sacrament offered in many temples is the holy ash (the vibhuti), symbolizes the purity we attain by burning the bonds of ego, karma and maya to reveal the Soul's natural goodness. The priest will distribute a pinch of ash into the right palm.The devotees transfer the vibhuti into their left palm, and then apply it to their forehead using their right hand. Next, a small spoonful of holy water, or tirtham, is placed into the cupped right hand, which the devotees sip.
Chandanam, or sandalwood paste, precious substances. which are distributed, as small dab.This is applied as a small circular motion between the eyebrows. Kumkum, a red powder, this is applied on top of the Sandalwood.
The bhakti of uncompromising surrender, prapatti, to the God during a temple puja awakens the amrita. The amrita is the Sweet essence from the sahasrara chakra. It is the binding yoke to the Divine. Devotees sit down in the lotus posture after the puja and internalize all the feeling that they had for the God during the worship. Then devotees draw those energies up the spine into the head. This is done with the mind and with the breath. An archana is a short puja for an individual, usually done after the main puja.
The Gayatri mantra
The Gayatri is the impregnable spiritual armour, the veritable fortress, that guards and protects its votary.The Gayatri is the divine power that transforms the human into the Divine and blesses man with spiritual illumination. The regular repetition of Gayatri mantra (Japa) every day will shower upon one incalculable benefits and blessings. The Gayatri Mantra is the most important of all Mantras. The Brahmachari (celibate), the Grihastha (householder), and the Vanaprastha (retired person), must repeat this Mantra daily; the Sannyasin or renunciate is asked to repeat AUM instead of this Mantra. Gayatri is generally
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conceived of as a female Deity by many. There is no mention at all in the entire Gayatri Mantra, which speaks of a female. Some consider that the Gayatri Mantra is presided over by the sun.The sun that it speaks of is not that which shines over this earth before our physical eyes, but tat savituh or "that Sun", the great Sun which this sun or moon does not illumine, and which is the impersonal, absolute Brahman. Hence, this Mantra refers to its presiding Deity is obviously Para Brahman Himself.
There is a famous quotation “Na gayatriyah paro mantra “ which means that there is no Mantra greater than the Gayatri mantra'.
Each word, each letter of the Gayatri bears on its head the highest Vedantic concept of the absolute, supreme Truth.
The The vedic form of Gayatri Mantra is as follows:
“Aum bhur bhuvah swah Tat savitur waremyam Bhargo devasya dheemahiDhiyo yo nah prachodayaat". Aum: symbol of Para Brahman / Almighty God. Bhuh: Bhu Loka (Embodiment of vital or spiritual energy / the physical plane). - Bhuvah: Buvar Loka (Destroyer of suffering/the astral plane). Svah:Svah Loka (the celestial plane / Embodiment of happiness). Tat: That; the transcendental Paramatma; God. Savituh: the Creator. Varenyam: fit to be worshipped / Supreme. Bhargah: remover of sins and ignorance; glory, effulgence. Devasya: resplendent, shining. / Divine. Dheenahi: we meditate. Dhiyah: the intellect, understanding. Yo: who.
Nah: our. Prachodayaat: enlighten, guide, impel.
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Meaning of The Gayatri Mantra is as follows, "May we meditate on the Glory of the Lord, the Remover of pains and Sorrows, the Bestower of happiness, Who has created the universe, and Who is the embodiment of knowledge and light. May the Lord, enlighten our intellect in the right direction by destroying all our sins and ignorance".
Herein there are five parts:
1. AlIM is the first part. 2. Bhur bhuvah swah is the second.
3. Tat savitur warenuam is the third. 4. Bhargo devasya dheemahi is the fourth. 5. Dhiyo yo nah prachodayaat is the fifth and the last.
This rare and most precious divine treasure of the Gayatri Mantra should be repeat it at least 108 times daily and must realise the inner Truth of the Gayatri Mantra.
The Gayatrimantra consists of 24 letters and each of them is related with a specific deity. It begins with the word 'agni' and ends with 'swaha'.
The mantra is as follows-AUMagnervakpunsiyajurdedin jushta somam piba swaha.
The various deities related with the twenty-four letters of Gayatri Mantra is follows.
Deity
1st letter — Agni
2nd letter - Vayu
3rd letter Surya 4th letter Aakash 5th letter Yamraj 6th letter Varun 7th letter Vrihaspati 8th letter Parjanya 9th letter Indra 10th letter Gandharva
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11th letter - Poosha 12th letter Mitra 13th letter-Twashta
14th letter Vasu
15th letter Marudganas 16th letter Soma 17th letter - Angira 18th letter Vishwadeva 19th letter Ashwinikumar 20th letter Prajapati
21st letter - All the deities 22nd letter - Rudra 23rd letter Brahma 24th letter Vishnu
The ritual called "nyas' is performed mentally establishing different words of the Gayatrimantra in the various parts of his body as follows,
AUMbhuh - in the heart, AUMbhuvah - in the head, AUM swah — in the top-knot (shikha), AUM tatsaviturvarenyam - in the whole body, AUM bhargodevasya dhimahi- in both the eyes, AUM dhiyo yo nah prachodayat-in both the hands.
The Gayatri Mantra is the form of eternal truth. It is the heart of all beings and the eternal Ved Mantra. All the four Vedas have originated from this mantra.
AUM consistists following,
Bhur is existence,
Bhuvah is the elements,
Svah is the Atma of everything, Maha is greatness and light,
Tatis Brahman (the absolute). Tapah is all knowledge,Satyam is supremacy and internal wisdom. This tantra connects the three letters of Aum to the seven worlds. Tat, refers to the first cause of
all substance, as fire in the circle of the sun and is supreme Brahman.
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Savituhu is the source of all living beings. Varenyam is the excellent one who receives adoration. Bhargo destroys sin. Devasya means it is full of light, while Dheemahi refers to knowledge and always within the sun. Dhiyo means Buddhi.
Yo stands for energy (tejas). Na prachodayaat means our enlightment.
The meaning of the Gayatri Mantra is as follows,
TAT SUCCESS
SA BRAVERY
VI MAINTENANCE TUR WELFARE VA MARYADA RE SELF RESTRAINT NI SFUTA
YAM TAIP
BHAIR MEDHA
GO FOR SIGHT DE YOGMAYA VA AWAKENING SYA YOGHINI DHEE CREATION MA DHARINI
HI SWEETNESS DHI PRABHAVA YO IDEAL
YO OOSHIMA NAHA COURAGE PRA DRASHIYA CHO WISDOM
DA NIRANJAN
YAT SERVICE
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7. PUJA IN A TEMPLE
The word Puja is to be derived from the Dravidian word "puchey', (flower action) or worship with the offering of flowers. Some trace it to the Dravidian word "pusu', to anoint or SInear with sandalwood paste or vermilion. Puja ritual or worship of idols of God is a faith and belief Hindu Religion or Sanatana Dharma. Puja is performed in temples in our homes and in Ineetings before we start our days' programme. The object of the puja ritual is to create thoughts of spiritual forces in us. This is achieved by chanting of some mantras, performing certain rituals and making offerings in three defined stages.
Puja
Puja is a ritual showing reverence to a god, aspirit, or another aspect of the divine through invocations, prayers, songs, according
to the Agamas. The most important aspect of a puja is to make a spiritual connection of a devotee with the Divine. Most often that
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contact is facilitated through an object, an element of nature, a sculpture, a vessel, or a painting. It is possible to reduce the suffering due to the unfavorable position of planets through sincere reliance on God, the One who controls the planets.
During the elaborate ceremonies of a puja, an image or other symbol of the God serves as a means of gaining access to the divine, through which a spiritual connection is made. This icon serves as a focal point for honoring and communicating with the divine. The objects serve as receptacles for spiritual energy that allow the devotee to understand direct communication where flow of spiritual energy in both ways is noticed. This enables one to experience oneness with divinity as we unconsciously offer the self through our Illaterial offerings.This energy not only sanctifies the self but also re-vitalizes the body's resources, making one exрепence.
The Lord being not accessible to our eyes, ears, nose, touch and beyond the ken of ordinary (un-refined) intellect, the ancients devised a method of bringing Lord within the realm of the senses.This method is to worship Him (Her or It) in an object (photo, water, fire, precious jewel, idol etc) which you can touch, feel, SInell, see, feel the taste of. Thus all wandering senses are brought to a focus, by belief (faith) and by daily practice. The term puja is now used to include all forms of ceremonial worship, ranging from the simple daily offerings.
In a ceremony of a puja, it is common to chantmantras, sing bhajans and make offerings of fruits, flowers and incense to God. Selected mantras are sacred verses from Vedas that praise God and seek his blessings. In the more traditional pujas, the mantras are recited by the priest performing it. A bhajan is a devotional hymn that is sung by all devotees. Both mantras and bhajans have intense meaning and have a greater effect.
A puja ends with the aarati where a flame of fire or incense is noved in a circular motion before the idol of God. After the aarati,(worship with the flame) all the devotees involved in the puja partake of the blessings by feeling the warmth of the fire. It is important for us to know about our rituals and customs for
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they were meant to help us lead a fulfilling and meaningful life.
There are 16 Main steps in performing while sometimes it
Aawahanam Aasanaman Paadyam
Arghyam Aachamaneeyam Panchaamrita Snanam
Udvartan Snaanam Snaanam
Vastram Aachamaneeyam Yagyopaveetam Chandanam Sowbhagya Sutram Akshathai
Malai or Pushpam
Durvam Sowbhagya Dravyam
Dhoopm Deepam
Naivedyam
Aaachamaneeyam
varies here is an outline of them.
inviting of the Devta. offering of a seat to the Devta. washing of the Devta's feet. offering water for washing hands. offering water. bathing the murti with nectar, curds. milk, ghee, honey and sugar. offering scented water or perfume. bathing the murti with purified water. offering of clothing.
offering water. offering of the sacred cord (Janew). offering sandalpaste. offering Mangal Sutra or jewels.
offering White rice coloured with Kum Kum.
offering of garlands of flowers or just flowers.
offering of dew grass. offering of Kajal, Haldee, sindoor and Kum Kum.This can be offered separately or all mixed together.
offering of incence.
offering Aartee or the waving of lights with a deeya (earthen lamp) or any similar instrument. offering Prasadam most acceptable to that particular Devta or a compo sition of honey, ghee and sugar.
offering water.
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Phalam offering fruit juices.
Tamboolam offering betel-leaves spices etc. Dakshina offering money.
Nirajanam offering a light.
Pushpanjali offering flowers.
The object of performing the puja in this manner is to treat the deity as one would a guest, with honour and respect. Though the steps of worship are the same for all deities, there is some difference in the puja of each. A puja always involved with a japa (meditation). A worshipper is required to be pure of body and mind. The Puranas lay more stress on the quality of devotion and good behavior than on rigid puja procedures. Puja originated as a substitute to homa and other Vedic sacrifices.
The basic and essential principle behind the prayer is the total surrender to God who fills the universe by His glory and is present everywhere and that without His command even an atom will not move.The rules of puja, in a Hindu temple is given in the three Agamas and Upa-agamas. There are 28 Siva Agamas and several upa-Agamas. Vaishnava Agamas are five, including Pancharathram and Vaikanasam and have 108 Paththadhis.
It is not necessary to learn all the rules and Sasthras of an eloborate puja before performing one. As an example, an illiterate hunter, Sri Kannappa Nayanar saw the divine after three days of prayer. A young boy Nambiyandar Nambi, while his priest father had gone out of town performed puja in his place at the temple and had the darsan of God on the same day. By understanding these Puranas, we should always allot a few minutes of time to, perform puja without any fear that God may punish us if we do the puja improperly. However, it is always good to learn proper methods to perform the puja, even a simple and short one, just like any science or art.
Puranas say that in Kali Yuga, Prabaththi path is the important way to follow. In Samskrit, Prabaththi is explained as puja. We have puranas which explain how an elephant prayer "Aathimoolam", with a flower was saved and the hunter who
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was saved from a tiger on Sivarathriday by reaching a Bilva tree. These tell us that puja and prayer to God is essential.
Performing puja everyday at least for a few minutes leads one to develop inner purity and peace. One can perform this puja in a short way or in an elaborate way. This is called "Anmaartha Puja" in the Vedas. One method is to get religious order (Samayadheeksha) from a learned guru to perform puja for Sivalinga or Salagrama elaborately according to Sasthras. Another simpler method is to perform puja for a moorthy as a picture or to a deepa as lamp. Both the above method are of equal value.
Homa
Homa is a special puja performed for a particular deity by invoking Agni (the God of fire). The fundamental foundation of homa is derived from the Vedas. Vedas, undeniably, contain the highest form of knowledge. The aspiration of Vedas is to guide man through the correct path. The objective of all Homams is the prosperity of the people at large by energizing and protecting the environment. The Sun is considered as the main source of energy supply, and fire is considered as a representation of the Sun's energy.
According to the ancient texts on homa, any offer to fire as a God, is actually an offer to sun. Any offer to fire is either to enrich energy in the environment or to destroy the undesirable elements in the environment, and thus, in both ways, environment is protected. Attaching divine nature to such rituals (like homam) induced people to practice them. Thus, the ancient texts declare that 'Such Vaidika Karmams are result-oriented, and meant to lead to spiritual attainments".
Every homa is performed according to the prescribed scriptures. Homas are conducted by learned and experienced Vedic scholars well versed in that particular field of study. The ingredients recauired for these homams are different for each homams.
Ganapathy Homam is one where Lord Ganesha is always worshipped before starting any other Homa. Lord Ganesha removes all obstacles,
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Maha Mrityunjaya Homam is dedicated to Lord Siva to avoid untimely death. The Mrityunjaya Homa is performed to achieve Jaya or Victory over Mritya or death. Mrityunjaya Homa is performed for longevity, on birthdays, for extending life time, for cure for chronic illness and healthy life.
Navagraha Homam is a special type of Homa performed to the nine celestial bodies.The term navagraha denotes the nine celestial bodies which are central to astrological calculations.The Sun, moon, mars, mercury, jupiter, venus, Saturn and the two Shadow planets Rahu and Ketu constitute the navagrahas.The nine planets in our horoscope control our karma, our desires and their outcomes. Each one of these nine planets exerts their own an influence in our lives, which is called "dasa' and it, can be known from one's horoscope. Navagraha puja is performed to diminish the negative effects and to recover the positive energies related to a person. The bad periods of Grahas of a person can be appeased by performing the graha shanti puja.
Nakshatra Puja is very important in our lives Vedic astrology considers Nakshtra to be the important aspect of our lives. Nakshatra indicates our attitude, even our physical appearance and our future. It is said in our vedas that Nakshta puja to be performed during the bad period of time of unfavorable planetary positions calculated from our birth chart.
Total Nakshatras for Rahshis
Mesham (Aries) - Aswini, Bharani, Krithigai Nakshatras.
Vrishabh (Taurus) - Krithigai, Rohini, Mrigasrisham
Nakshatras.
Mithuna (Gemini) - Mrigasrisham, Thiruvadri,
Punarpoosam. Nakshatras.
Karka (Cancer) - Punarpoosam, Poosam, Aailyam
Nakshatras.
Singha (Leo) - Magham, Pooram, UttiramNakshatras.
Kanya (Virgo) - Uttiram, Hastham, Chithirai Nakshatras.
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Tula (Libra) - Chithirai, Swadhi, Visagam Nakshatras. Vrischika (Scorpio) – Visagam, Anusham, Katteai Nakshatras. Dhanu (Saggittarius)- Moolam, Pooradam, Uttiradam
Nakshatras. Makra (Capricorn) - Uttiradam, Thiruvonam, Avittam
Kumbha (Aquarius)- Avittam, Satayam, Pooratadhi
Nakshatras
Meena (Pisces) - Pooratadhi, Uttiratadhi, Revati.
Ayusha Homa This is the homa performed for the worship of the god of life (Ayur Devatha). One gets long life blessings from Ayur devatha by conducting this homa. If a child is constantly ill, this homa could be performed on the day of the star (Nakshaktra) in which the child is born. It is started on the day the child completes one year of age. By doing this homa, the child gets long life blessings from Ayur devatha. Ones a year this homa is recommended for healthy living and long life.
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8. HINDU PHILOSOPHY
Vedanta and Yoga
Vedanta (the philosophy of the Upanishads) is lofty, sublime and unique. The philosophers have paid their tribute to the ancient seers of the Upanishads. The Raja-Yoga system of Hinduism is also splendid and exceptional. The lessons are immensely practical and highly instructive. No one can challenge the HathaYoga. Kundalini-Yoga distributed,which is appreciated by all.
Hinduism provides spiritual ideas and Yoga sadhana for all sorts of people to suit their temperaments, capacities, tastes, stages of spiritual development and conditions of life. It prescribes yoga sadhana to all to attain God-realisation, while doing his ordinary avocation in the world. Hindu yoga and Vedanta teachers lay great stress on self-restraint. Tapas, renunciation and practical sadhana which is best calculated to control the mind and the senses and unfold the divinity or attain self-realisation. Hinduism is not a religion of mere theories, but is eminently practical. Hindu philosophy is said to be away of life.
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The Absolute Truth
The entire cosmos is subject to the vicissitudes of time and hence whatever has an origin at a point of time has to come to an end. According to Hinduism, everything is conditioned by time. The process of creation (Srishti) and dissolution (Pralaya) of the universe is a periodic cycle in which the entire cosmos manifests at the time of creation and withdraws at the time of dissolution. The infinite alone is beyond time - beginningless and endless.
This endless cycle of births and rebirths that all "souls" experience is called "transmigration". All souls are cursed to experience transmigration, except the Infinite, which is beyond creation or destruction. This Absolute Truth or Ultimate Reality does not perish even though all beings are subject to decay. This unmanifest being is spoken of as the Indestructible, the Supreme Being, God, and Almighty. Yogis strive to become one with the Absolute Truth, and this Oneness is called 'Moksha'. In other words, it is a state of mind where we are free from encumbrences, where we are indeed the One. "Tat Twam Asi", proclaim the Vedas, meaning "Thou Art That'. We simply fail to realize that. Adi Shankara explained that we are indeed the Absolute Truth, but that the illusion of our worldly lives prevents us from realizing this truth. Others believe that we are "bonded souls" that merge with the truth once we achieve the truth.
In brief, however, this transcendental state that we are all asked to strive for is called "Moksha" in Hindu philosophy.The Hindu philosophy on the creation and dissolution of the cosmos is the only philosophy that comes closest to the scientific idea that the cosmos itself undergoes deaths and rebirths. Moksha is the final goal of a person. He attempts to attain Jivanmukti now and here. Religion is spiritualisation of human life for a Hindu. Religion governs all the aspects of Hindu life. He must realise the freedom of the soul in all aspects of life. Religion is the only way to him for the realisation of perfect freedom in life.
Truth of Hinduism
According to the Hindu view of creation, it was sound and not light that appeared first. In Vedic parlance it is called Nadha 102

Brahma or the Sound Celestial. Vedic rishis believed that the evolution of the Brahmand or universe was caused as a result of Bindu Visphotor an atomic explosion, which produced infinite waves of Sound, which represent cosmic ascent and expansion. Physicists have discovered that the various quantum fields, which underlie all physical reality, arise from one common source, namely, the unified field.
The sound was a monosyllable, "AUM". Since AUM is related to the beginning of the universe, Hindus consider it the most sacred syllable with which Vedic mantras commence. Long before modern science came up with the idea of the Big Bang, Hindu Sphota Vada said just what the Big Bang model says, that creation was born of one initial explosion.
Sphota Vada shows that, "Brahman first manifested itself as sound, and then as form. Sensible universe is the form behind which stands the eternal inexpressible Sphota , the essential eternal material of all ideas or names. Sphota, the manifester as Logos or Word, is the power through which the Lord creates the universe. The Lord first becomes conditioned as the Sphota and then evolves himself as the more concrete sensible universe. In other words, Sphota is the fore- father of all ideas; it is their common basis and even the essence. If all the peculiarities which distinguish one word from another is removed, then what remains would be the Sphota'.
Studying the myths of various cultures leads to a better understanding of their social and religious underpinnings. By turning the myths inwards, inviting them into our lives and learning their language of imagery and symbolism, we learn more about ourselves.
Hindus believe in an uncreated, eternal, infinite, transcendent and all embracing principal, which is the sole reality. It is the ultimate cause and foundation; the source and goal of all existence. This is "Par Brahman.' This causes the Universe and all beings to emanate from it, transform into the universe or assume its appearance. Brahman is the self or "atman' of all living beings. The atman seeks to unite with the Par Brahman in a desire for
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salvation. This religious search for the ultimate truth has been the focus of spiritual life of Hindus.
Another characteristic of the religion is the principle of 'ahimsa' or non-violence and is regarded as the keystone of a Hindu's ethics. Hindus believe in rebirth and transmigration of the Soul or "atman' and that the soul never dies, it merely takes on a new body.
It is an individual's deeds or karma that decides his fate in this as well as the next life. Karma or previous actions of a being are the factors that determine the condition into which a person, after his death and subsequent stay in heaven or hell, is reborn in one form or another. This cycle of birth-death-birth is the 'Samsara.' For a Hindu, mundane day-to-day life is not true existence.
All human endeavors should be directed towards liberation or "moksha' from this endless cycle of birth and rebirth. Final Salvation or emancipation is the one permanent and eternal truth. It is with the attainment of moksha that the a meets and joins the Brahman who symbolizes the One Truth that is the Whole Truth.
Hindu Scriptures and Principles
Hinduism, unlike most religions, has no founder and no one Scripture,but many texts including the four Vedas along with their Upanishads, called the "Sruti", several dharma Sasthras or Smrutis, Ithihasas and Puranas including the Mahabharata and the Ramayana. The Bhagavad Gita, (Song of God), comes as part of Mahabaratha, is an essence of the message of the Upanishads and Hindu philosophy and is considered to be a guide on how we should live as told by Lord Krishna to Arjuna.
Hindus believe that as all streams and rivers lead to the same ocean, all genuine religious (spiritual) paths lead to the same goal; worship of every form of "God" and celestial forces leads to the same good. Each one is allowed to pray and worship to a form or a formless according to one's own knowledge, desire, need and spiritual elevation.
Hindus believe in One God, beyond form, space and time and beyond human comprehension. They believe that God is
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transcendant and immanent at the same time and will create itself according to everyones desire and needs to protect the pious, to detroy the evil and establish the divine rule of law and justice. So, they belive that God will come to them in every form one desires and prays according to one's need and wish.
Hindus worship that one God in different forms to Concentrate, worshiping one aspect of that One Divine Supreme Truth, Paramatma. Hindus see God in masculine as well as in feminine forms and also like a family. At the same time, they all understand the true nature of the Supreme.The different sects of Hindus follow the various forms of philosophy and worship and visualize this same Paramathma, the Supreme God, as N arayana (Vishnu), or as Paramasiva (Siva) and Paraasakthi (Sakthi or Durga). These are the major forms of Paramatma is understood and worshipped by the various sects of Hindu Devotees.
Hindu 'Gods' are worshipped in the various incarnations, manifestations and forms as created by the supreme God Paramathma for the benefit of the Human creations to easily comprehend Him as He is. Hindus see that One God taking the masculine forms as Brahma, the creator, Vishnu - the protector and maintainer, and Siva as Nataraja, the destroyer and re-creator. Hindus see that One God in the female forms as Sakthi or Durga, provider of energy and power, as Lakshmi, provider of prosperity and wealth and as Saraswathi, provider of knowledge and intelligence.The dovoted Hindu is able to obtain his or her comminion with the One Supreme God through the prayers to any of the forms as they see that One Supreme in every form or aspect they worship.Hindu worship takes into account the capacities and inclinations of different individuals.The types of worship include Ritualistic worship (temple or home), offering (directly or through the priest) flowers, coconut, fruits, incense, flames of oil lamps and camphor, chanting of prayers in Sanskrit (or their mother tongue), etc.
Worship through service of one's fellow man (charity) and by one's activity, Worship through studying of Sacred texts and devotion to the Supreme; Worship through meditation with physical and mental discipline and through understanding first
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the inner self then the divine that is everywhere. Worship and prayers are the duties of the human Soul to attain divine protection from the effects of bad karmas and to get guided in the proper path.Hindus believe in ahimsa, (non-violence), which is the basis for the vegetarian diet of many Hindus. Hindus believe non-injury orahimsa in all activities which include thought, word, and deed. Hindus believe in Truth and that the Truth will ultimately prevail and protect. Hindus believe in following the Dharma or the divine law that will protect them at all times.
Hindus believe in karma, the law of cause and effect, "As ye sow, so shall ye reap' or "What goes around comes around". Hindus strive to follow karma yoga which is doing one's own duty without expectation of any rewards for it. Hindus believe in reincarnation, or "life after life." (Results may occur in a following life.) Every individual soul returns to earth several times by rebirth to perform proper karma to purify itself. Once purified by good karma, the soul reaches liberation with no-rebirth. Attachment, greed and lust leads to bad karma leading to grief and further suffering and rebirths to wash off those effects.
A goal of Hindus is to achieve Moksha, to be freed from the cycle of birth and death (when the "good" and the "bad" karmas balance.) or to reach Swarga, the abode of the Divine Soul or Paramatma (God) to serve at His feet.
Hindu Dharma
Hindus do not separate religion from other aspects of life. Hinduism is an inextricable part of their existence. A complete approach to life that involves earning a living, family, politics, meals, etc. for a common man. Hinduism has no founder, no creed, and no single source of authority.The most common to Hindus area belief in a single Divinity or supreme God that is present in everything, belief in other Gods who are aspects of that Supreme God, belief that the soul repeatedly goes through a cycle of being born into a body, dying, and rebirth, belief in karma, a force that determines the quality of each life, depending on how well one behaved in a past life. Hinduism is more an approach to the universe, and a way of living than an intellectual system of philosophy.
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The Importance of Devotion to God in Hinduism Bhakti Yoga
Devotion to God is one way to achieve "Moksha" or oneness with the Infinite, but perhaps the easiest. Devotion means submitting oneness totally to God, discharging his obligations at his behest.The famous quotation is that "Concentrate and fix the mind on Me'. This sounds simple but in practice, when we sit in prayer, our minds are naturally unsteady, impetuous, powerfully defiantnd.
This concept is expressed in the Bhagavad Gita, “Whosoever offers to Me with love a leaf, a flower, a fruit or even water, I appear in person before that devotee of sinless mind and delightfully partake of that article offered by him with love. Arjuna, whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever you bestow as a gift, whatever you do by way of penance, offer it all to Me". Again, "to those devotees who worship Me, thinking of none else, who devote their mind to Me and are ever perseverent in My service and in My contemplation, I confer that permanent heavenly abode from which there is no return to life.'
Concentration is an important factor for devotion, requires discipline and constant practice. So, "If you cannot keep the mind steady, then seek to realize Me by practice which consists in constant retraction or withdrawal of the mind from worldly affairs. If you cannot discipline yourself, dedicate all your actions to Me. If you cannot do this either, take refuge in Me, renouncing all fruits of your actions". Do everything as a service to God, looked at analytically, this will lead you into pious actions.
Karma
Hinduism believes in transmigration of the soul. Such transmigration is what results in reincarnation. Clearly, all forms of life on earth do not undergo the same experiences and are not at the same level of existence. Man is the most superior form of
life, him among humans, differences in our modes of existence. Some are billionaires and some are paupers. Some are extremely
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healthy and some are always disease-prone. There must be a reason for these different experiences that all forms of life go through, even within their own species. Theory of karma' gives an explanation for this.
Karma and rebirth are interrelated concepts in Hindu philosophy.Theory of Karma, explains that all part of a cycle of births and rebirths. This cycle has neither beginning nor end. All experience the results of their own actions in the journey through this cycle. Each spoke in the cycle is a predecessor to the next spoke. When a cycle moves, all spokes move one after the other in a never-ending chain. Similarly, in the cycle of "Samsara", life forms are spokes that evolve from one experience to another and from one form to another according to their actions. Good actions cause good effects (law of cause and effects), while bad actions cause bad effects.
Actions of a person bind him to this world and such bondagecausing action is known as "karma". The bondage refers to the confinement to this "samsara' just as spokes are confined to the wheel of the cycle. While good actions cause us to be reborn to experience the good effects, bad actions cause us to be reborn to undergo pain and suffering. 'yogis", however, are free of karmic actions and reactions, therefore not bound by the cycle of transmigration. Such a state of everlasting freedom from 'samsara' is known as "moksha'.
Vedanta
Dwaita', 'Adwaita", and Vishishtadwaita Vedanta' refers to all the accumulated intellectual wealth of the Vedas, as well as all individual "enlightenment" that is achieved through yogic talents.There are three major shools of thought in Hindu philosophy about the relationship between humans and the Truth. They are Dwaita (Dualism), Adwaita (Non-Dualism), and Vishishtadwaita (Conditional Non-Dualism). The three great Hindu sages who contributed these three concepts were Madhwa Acharya, Shankara Acharya, and Ramanuja Acharya respectively.
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Dwaita
Dwaita ("Dualism") theory shows that man and God are distinct entities and yet share a relationship between them. According to it, man, the finite element, is constrained by the cycle of births and rebirths. The infinite element (God) is free from all these constraints i.e. He is free from births and rebirths. The infinite element in this relationship is referred to as Paramatman' and the finite element as Tivatman'. Through devotion, Tivatman' attains Paramatman'. Madhwacharya founded the Dwaita school of thought. According to him, God is an Independent Being' possessing unrestricted powers. He is all-knowing and controls all sentient and insentient objects in this universe. According to Madhvacharya, the entire universe is divided into Independent' and Dependent' souls. The former is infinite in His attributes.
According to Madhva's philosophy, all souls except the Lord are under bondage, which prevents them from knowing their identity. This ignorance is responsible for the selfish, violent and unjust activities of man. Not knowing his nature, he identifies himself with the body and seeks the pleasure of the senses.
Adwaita
Adi Shankara propounded the "Adwaita" or Non-Dualistic theory. He proclaimed that the finite and infinite elements are not distinct elements but are indeed One and the Same. According to him, there is a screen of illusion ("Maya") which separates man from God. As soon as man realizes his folly and comes out of his illusion, he is one with the infinite.
Vishishtadwaita
Vishishtadwaita or "Conditional Non-Dualism" was propounded by Ramanujacharya. His system is known as Vishishtadwaita, which refers to three realities viz. God, soul and matter, the first alone being independent, and the other two being dependent on Him. The Acharya pointed out that we experience temporary separation from the Lord, which can be overcome through the method of devotion.
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According to Ramanuja, "All creation is the body of the Lord. There is nothing illusory about this world and our experience of the same. Salvation is but the beatific permanence in the presence of the Supreme where such closeness leads to the transformation of the mortal being into a likeness of the Divine". Countless are the ways to attain the Divine but the easiest is the path of devotion, according to Ramanuja.
However, this is also a severe discipline and hence a "yoga". The starting point as well as the final movement in Ramanuja's Bhakti yoga' is faith in a loving God. At the same time, Ramanuja cautioned that the personal God must not become a fetish leading to intolerance.
Hindus beliefs
Hindus believe in a more abstract concept of God, usually called as Brahman, (The Supreme Lord). Hindus maintain that Brahman is One and only One, although. He can be viewed as having many manifestations is non-corporeal, infinite, spiritual being, or as anthropomorphic deities such as Siva and Vishnu, for the sake of devotional worship.
Brahman is viewed as without personal attributes (Nirguna Brahman) or with attributes (Saguna Brahman, as God. In Advaita Vedanta, Brahman is simply the manifested form of Brahman upon the human mind. Thus according to Smarta views, the divine can be with attributes, Saguna Brahman, and also be viewed with whatever attributes, (e.g., a female goddess) a devotee conceives. In Vaishnavism and Saivism, Saguna Brahman such Vishnu or Siva is viewed as male. The divine power (or energy) of God is personified as female or Shakti. However, the Divine and divine energy are indivisible, unitary, and the same. The analogy is that fire represents the divine and the actual heat Sakti.
Though all the different paths of moksha (salvation) are, to various extents, acknowledged by all denominations, the actual conception of Brahman and its nature is what differentiates them. It is important to note that the contemporary perception of Hinduism, influenced by Smarta traditions, depicts an inclusively
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monotheistic religion, which accordingly holds that the different dieties are simply different manifestations of the One God.
Nature of God - The Vedas depict Brahman as the Ultimate Reality, with the personal forms of God, Vishnu or Siva (or other devas) as different aspects or manifestations of one Brahman. Brahman is the indescribable, inexhaustible, incorporeal, omniscient, omnipresent, original, first, eternal, both transcendent and immanent, absolute infinite existence, and the ultimate principle who is without a beginning, without an end, who is hidden in all and who is the cause, Source, material and effect of all creation known, unknown and yet to happen in the entire universe. Brahman is seen as a panentheistic "universal spirit".
Basic beliefs- (duties and obligations), Most important beliefs to all Hindus are Dharma reincarnation (rebirth), karma ("actions", leading to a cause and effect relationship), and moksha (salvation) of every soul through a variety of paths, such as bhakti (devotion), karma (action) and jnana (knowledge), and of course, belief in God (Brahman). Reincarnation or the Soul's transmigration through a cycle of birth and death, until it attains moksha, is governed by karma. The philosophy of karmalays forth the results of freewilled actions, which leave their imprint on the soul or the self, called as atman. These actions determine the course of life and the life cycle for the soul in its subsequent life. Virtuous actions take the soul closer to the divine supreme and lead to a birth with higher-consciousness. Evil actions hinder this recognition of the divine supreme and the soul takes lowerforms of worldly life. All existence, per Hinduism, from vegetation to mankind, is subjects to the eternal Dharma, which is the natural law. Even heaven (Swarga) and hell (naraka) are temporary. Liberation from this material existence and cycle of birth and death, to join or reach the "universal spirit" (depending on belief), is known as moksha, which is the ultimate goal of Hindus.
The other principles include the divinity of word of AUM and the power of mantras (religious hymn), manifestations of the divine's
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spirit in all forms of existence (pantheism); that is an understanding that the essential spark of the (Atman/Brahman) is in every living being, the concept that all human beings are divine. Practice (yoga Dharma) - The practices, primarily spiritual devotion (bhakti yoga), Selfless Service (karma yoga), knowledge and meditation (jnana or Raja yoga). These are described in the two principal texts of Hindu yoga: The Bhagavad Gita and the Yoga Sutras.
The Upanishads gives the philosophical foundation for these practices. The yogas provide alternate paths (or a faith) that links together various Hindu beliefs, the four objectives of life (purusharthas). Major aspect of Hindu dharma is the purusharthas, they arekama, artha, dharma and moksha. It is said that all humans seek kama (pleasure, physical or emotional) and artha (material wealth), but soon, with maturity, learn to govern these legitimate desires within the higher framework of dharma (righteousness). The only goal that is truly ultimate, whose attainment results in ultimate happiness, is moksha (salvation), also known as mukti (spiritual liberation), Samadhi, Nirvana, etc. from Samsara (cycle of birth and death).
The four stages of Life
According to Hindu belief, the human life is divided into four Ashramas ("phases" or "stages"). They are Brahmacharya, Grihastha, Vanaprastha and Sanyasa. The first quarter of one's life, Brahmacharya ("meditation in Brahma") is spent in celibate, controlled, sober and pure contemplation under a guru (teacher), building up the mind for the realization of truth. Grihastya is the householder's stage, alternatively known as Samsara, in which one marries and satisfies Kama and artha within a married life and professional career. Vanaprastha is gradual detachment from thematerial world, ostensibly giving over duties to one's children, spending more time in contemplation of the divine, and making holy pilgrimages. Finally, in Sanyasa, the individual goes into seclusion, often envisioned as the renunciation, to find the divine through detachment from worldly life and peacefully shed the body for the next life.
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Major Beliefs of Hinduism
These primordial hymns of the Vedas, the Agamas are the basis of Sanatana Dharma (the eternal religion). All-pervasive Supreme Being is One, who is both immanent and transcendent, Creator Unmanifest Reality.The universe undergoes endless cycles of creation, preservation and dissolution. Consider karma (the law of cause and effect) by which each individual creates his own destiny by his thoughts, words and deeds. The soul reincarnates, evolving through many births until all karmas have been resolved, and moksha, spiritual knowledge and liberation from the cycle of rebirth, is attained. Not a single Soul will be eternally deprived of this destiny.The divine beings existin unseen worlds and that temple worship, rituals, sacraments as well as personal devotionals create a communion with these devas and Gods. A spiritually awakened master, or satguru, is essential to know the Transcendent Absolute, as are personal discipline, good conduct, purification, pilgrimage, self-inquiry and meditation.The life of every creature is sacred, to be loved and revered, and therefore practice ahimsa (noninjury).
Mantras (Religious hymns)
Different types of mantras (hymns) are recited in various
worships. The Moola Manthra is the basis of all the others.This mantra has enormous power.
Some of the benefits conferred by reciting the Moola Mantra are: 1. The Divine energy flows from the source to the different systems of the body. The holy vibrations penetrate all the cells, tissues, organs and revitalize the entire system. Eradication of one's Karma. Gives you what you rightfully deserve. Helps to solve ailments and genuine problems. Confers blessings leading to prosperity and a happy life. Helps one to reach the highest spiritual pedestal (Mukti).
Each type of puja has specific mantra, which are recited at a certain time during the ritual. The long mantras have either 108
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or 1008 lines.The number 108 has been considered sacred for thousands of years. The origin of this number probably lies in astronomy. The average distance from the Sun and moon to the earth is 108 times each of their respective diameters. Like all tantric mantras each line is preceded by AUM and concluded with AUM. These characteristics give the mantras great potency.
The Hindu way of life.
The spiritual distination of a Hinduis to unite with the Almighty God. This process is known as moksha. Till moksha is attained, a Hindu believes that one will be repeatedly reincarnated in ordel that the person may work towards self-realization of the truth.
Purusharthas
Four aims in human life (purusharthas);
Purusha is the human being and artha is the objective. Hence Purusharthas means the objectives of man.
1. Dharma (righteousness), the code for leading one's life. 2. Artha (material wealth), the pursuit of material gain by lawful
eaS. 3. Kama (desire) determines the reincarnation of an individual
according to ones deeds in the previous births. 4. Moksha (salvation) the release of the soul (Atman) from the
cycle of rebirth. Every individual in a Society is expected to achieve these four objectives and seek fulfillment in his life before departing from here. The concept of Purusharthas clearly establishes the fact that Hinduism does not advocate a life of self negation and hardship, but a life of balance, achievement and fulfillment.
Dharma
The word Dharma means that which upholds this entire creation. It is a Divine law that is inherent and invisible, but responsible for all existence. Dharma exists in all planes, in all aspects and at all levels of creation. As far as human life is considered dharma consists of all that an individual undertakes
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in harmony with divine expectations and his own inner spiritual aspirations, actions that would ensure order and harmony with in him and in the environment in which he lives.
Since this world is deluded, a human being may not know what is right and what is wrong or what dharma is and what adharma is. Hence he should rely upon the scriptures and adhere to the injunctions contained there in. Dharma for a human being is to develop divine virtues and perform actions that are in harmony with the divine laws. Dharma is the first aim because it is at the root of everything and upholds everything. Any action performed without observing dharma is bound to bring misery and suffering and delay ones salvation.
Earlier dharmashastras (law books) provided guidance to people in their daily lives and helped them to adhere to dharma. These law books were written for a particular time frame work and hence are no more relevant to the modern world. The best way to know what dharma is and what is adharma, is to follow the religious scriptures such as the Bhagavad Gita and the Upanishads or any other Vedic scriptures.
Artha
The word Artha means wealth. Hinduism recognizes the importance of material wealth for the overall happiness and well being of an individual. A householder requires wealth, to perform many duties to uphold dharma and ensure the welfare and progress of his family and Society. Hinduism correctly places
material wealth as the second most important objective inhuman life.
Hinduism advocates austerity, simplicity and detachment, but does not glorify poverty. Hinduism also emphasizes the need to observe dharma while amassing the wealth.Hinduism believes that both spiritualism and materialism are important for the salvation of human beings.
In earlier days Arthashastras (scriptures on wealth) provided necessary guidance to people on the finer aspects of managing their wealth. Kautilya's Artha shastra, which is probably a
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compilation of many independent works, gives us a glimpse of how money matters were handled in ancient days.
Kama
The word Kama gives the meaning, desire and in particular sense, sexual desire. The Bhagavad gita informs us that desire is an aspect of delusion and one has to be wary of its various movements and manifestations. The best way to deal with desires is to develop detachment and perform desireless actions without seeking the fruit of ones actions and making an offering of all the actions to God. By this our actions would not bind us to the cycle of births and deaths.
Hinduism permits sexual freedom so long as it is not in conflict with dharma. Hindu scriptures emphasize that the purpose of sex is procreation and perpetuation of family and society, while the purpose of dharma is to ensure order in the institution of family and society.
Just as the dharmashastras were written for the sake of dharma, and artha shastras for artha, kama shastras were composed in ancient days for providing guidance in matters of sex. We have lost many of them because of the extreme secrecy and Social disapproval associated with the subject.
Moksha
The word Moksha means absence of moha or delusion. Delusion is caused by the actions of the triple gunas. When a person overcomes these gunas, he attains liberation. The gunas can be overcome by detachment, self control, surrender to god and offering ones actions to God. If dharma is at the center of human life, beyond mokshathere is no human life, but only a life divine.
The individual soul (Atman) unites with Brahman the universal soul. There are different ways to moksha.
1. Gathering spiritual experiences knowledge through yoga and
meditation.
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2. Real devotion to god. 3. Serving selflessly for the good of society.
The Hindu can choose one or all four of the following paths to achieve Moksha,
1. The path of knowledge - Jnana-Yoga
Spiritual knowledge -leading to the knowledge of the relationship between the Soul (atman) and God (Brahman).
2. The path of meditation - Dhyana-yoga
The aim is to reach the real self within you and become one with Brahman.
3. The Path of Devotion - Bhakti-yoga
Worshipping a particular god in full faith during the life in actions, words and deeds.
4. The path of good works - Karma-yoga
Performing all the duties correctly without the expectation. of any sort of reward throughout your life. Every person has his Swabhava (natural being) fitting him for his Swadharma (natural function). We cannot change either our natural being or our natural function because nature cannot be forced into a change by our whims and fancies.
Bhakthi Yoga -The methods of worship.
Hindu Religious Faith and practice are based on its strong philosophy and the ancient tradition. Every one understands that there is one God who is worshipped in many forms. We are familiar with the Adhvaitha theory and Vedantha philosophy of oneness of the Divine and the human soul. However, the practice is much closer to the Dhvaitha and Visishta-adhvaitha theories for the worship of the Divine.
The paths of Karma yoga, Raja yoga, Bhakthiyoga and Gnana yoga are taught as the spiritual disciplines for the practice. Some feel that Gnana or the path of wisdom is the ultimate while others consider that after performing duties without attachment as in Karma yoga, practicing meditation and controlling thoughts as
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in Raja yoga and gaining knowledge of Gnana path one will reach the state of ultimate surrender of Bhakthi yoga. Among all the paths shown in Hinduism, the most popular ones have been the ritualistic path and the devotional paths of worship. The ritualistic path involves the practice of sanskara. These are the regular rituals for the formless Supreme Divine as prescribed in the Karma kanda and Upasana kanda portions of the Vedas. They are performed daily and for various events in one's life. These are performed by persons well versed in the Vedas and the Hindu philosophy and those initiated to the practice of these rituals.
The Bhakthi pathway, teaches a method of love and attachment towards a supreme God through one of His manifestations as in the Agamas and Puranas with devotional prayers and worship to various forms of deities through pujas and bhajans. This form of Bhakthi develops into various levels and degrees as an inner attitude of an attachment and feeling of love towards God, from a blind faith and devotion to God in one form to total surrender to the Supreme.
Bhakthi Yoga - the Devotional Pathway
Para-bhakthi is the form of devotion with contemplation on the formless and unmanifested Brahmam. It is the highest form of bhakthi suitable only for have the true few learned people, the Jnana yogis, who knowledge of God.
Apara-bhakthi or Gauni-bhakthi is the primal level of love and devotion to a manifested Iswara and prayers to one of His forms accepted as Ishta-Devatha or a personal God. There are many levels or grades in this, the most important being are Bhayabhakthi, Anyaya-bhakthi and Ekantha-bhakthi.
Bhaya-bhakthi is the very external form of worship of a deity as God. It is the most basic form of a faith, based on the unenlightened or Tamasika feeling that God is external to us and dwells in a particular locality like the temple.
Anyaya-bhakthi is the exclusive and passionate, form of worship of one's Ishta Devatha in the heart. It is an intense form of monotheism to the spirit of devotion.
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Ekantha-bhakthi is the purest and Sattvika form of devotion.
Here, the devotee loves God for his own sake and not for his gifts. He learns to crave for his personal God alone, in prosperity as well as in adversity. He sees the presence of God, as his Ishtadevatha, in all places, at all times.
Bhavas as an expression of Devotion and Love
Santha Bhava: The mind of the devotee is filled with divine knowledge and is emotionless, always undisturbed, peaceful and tranquil. Only yogis and jnanis will be able to practice Santha Bhava.
Dasya Bhava: The devotee considers himself as inferior to God. He takes God to be his master and looks upon himself as just a humble servant. He considers it is his duty to worship and to love God.
Sakhya Bhava: The devotee considers God to be a dear friend, the Sole Supreme companion, and as his equal in relation, with pure friendship not degenerating into familiarity. Vatsalya Bhava: The devotee considers God as his child and themselves as the mother giving and also getting the unconditional love of the child.
Kantha Bhava: This is the expression of devotion with a feeling like the one a wife gets and gives towards her husband.
Madhurya Bhava: This is the highest expression of divine love. Here, the devotee takes the lord to be his beloved, with deep love, devotion and surrenders himself.
Darsanas
Darsana is the sight or vision. In the Vedanta philosophy,
the first question is, what is the source of everything? There are philosophers who saw different stages of the original source, and explained philosophy according to their vision. These are known as darsanas. They are also known as sad-darsanas (six systems of philosophy).
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The six philosophical treatises are: 1. Nyaya propounded by Gautama. 2. Vaisesika propounded by Kanada.
3 Sankhya propounded by Kapila. 4. Yoga propounded by Patanjali. 5. Purva (karma) Mimamsa propounded by Jaiminu. 6. Uttara (brahma) Mimamsa propounded by Vyasa.
Nyaya, the philosophy of logic, maintains that the atom is the cause of the cosmic manifestation.
Vaisesika, philosophy of specialised logic, maintains that the combination of atoms is the cause of the cosmic manifestation.
Sankhya, philosophy of analytical study, maintains that the material nature is the cause of the cosmic manifestation.
Yoga, philosophy of mystic perfections, maintains that universal consciousness is the cause of the cosmic manifestation.
Purva (karma) mimamsa, philosophy of actions and reactions, maintains that fruitive activities are the cause of the cosmic manifestation.
Uttara (brahma) mimamsa has two different categories:
The impersonalists maintain that the impersonal Brahman effulgence is the cause of the cosmic manifestation.
Darsanas are schools of philosophy based on the Veda. Each School tries to develop, systematize and correlate the various parts of the Veda in its own way. The Darsanas are meant for the scholar and their appeal is to the logical understanding, while the Puranas and the Agamas are meant for the masses and their appeal is to the imagination or the heart.
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9. HINDURELIGIOUS FESTIVALS
All Hindu festivals have a deep spiritual significance and import religious philosophical aspects. All festivals have social and hygienicelements in them. All the devotees get fully involved in the observation of the rituals of any religiousceremony. Mostly the festivals are held attemples where a large number of deevotees particicipate with full devotion and belief. Though there are numerous festivals celeberated,a few are given below. All the festivals have their own mythology, procedure of the rituals and spiritual philosophy which forms the basis of the festivals. Only one religious festival namely Maha Sivaratri festival is delt in detail as an example, though all could be delt with elaborately.
MAHA SIVARATRI
The great night of Lord Siva is celebrated on the fourteenth day of the waning moon of the month of Maasi (February-March). Skaandhapuranam describes about four Sivarathris. The first one
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is nitya Sivaratri (daily Sivaratri - every night). The second one is the Masa Sivaratri which is observed on the Krishna paxa chaturdasi (fourteenth moon day on the moons diminishing phase). The third one is the Maga prathamadi sivaratri which is observed for the thirteen days starting from prathama titi in the month Maga (Masi) and on the chaturdasi night the Lord is worshiped throughout the night. The fourth one is observed on the Masi (Maga) month Krishna paxa chaturdasi. This is the one observed in a widespread manner. It is also called Maha Sivaratri.
Of all the festivals that are dedicated and deemed to be holy to Almighty, the Maha Sivaratri festival is the most auspicious. Sivaratri festival dedicates the entire twenty-four hours of the day and night for the worship of Lord Siva. In the evening devotees generally go to a nearby temple and observe religious rituals. They remain awake without sleeping throughout that night. The devotees worship Siva the whole night, by chanting “AUM Nama Sivaya“ or singing hymns in praise of Lord Siva, such as Rudram, Chamakam, and the Shiva Mahimna Stotra of Pushpadanta or Ravana's Siva Tandava Sthotra are sung with great fervor and devotion. In many temples singing in eulogy of Lord Siva and listening to religious discourses interpreting the legends associated with the festival is very common on that day.
According to belief Lord Siva consumed the deity poison which emanated when the ocean of milk was churned by the Devas and Asuras, and this saved the universe. The worship that was offered to Siva on that night is being continued annually.The observance of Maha Sivaratri begins with the fasting during the day, and worshipping, Almigthy during the great night. Maha Sivaratri rituals that takes place in a Siva temple includes pujas, abishekams (Holy bath), archanas (offering flowers by chanting religious hymns), encircling lighted lamps (deepaalankaras) etc. In the rituals, leaves of a forest tree Bilva (Aegle marmelos) are traditionally used in the Services.
Significance of Sivratri
Kannappa Nayanar sacrificed his eyes and donated to Lord Siva. This incident occurred on Shivrathriday.
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Arjuna procured Pasupabatha asthram on this holy day. Markandeya was rescued by Lord Shiva on this holy day.
Parvathi was given half-portion of Lord of the Lords on this holy day. Beema's arrogance, ego was destroyed and attained knowledge on this holy day.
During the "abishekam the deity is anointed with materials like cow's milk, curd, ghee duruig the first yama' (first three hours of that night), with panchamirtha" (the five varities of fruits) during the second yama' (second three hours of that night), with hony during the third yama' (third three hours of that night),and perfumed religious water during the fourth yama' (last three hours of that night). Milk, honey, fruits, curd and ghee are Symbolic of the five internal faculties which sustain the jiva namely mind (manas), intellect (buddhi), subconscious mind (chiththa),ego (ahankara), and emotion (hridhaya).The materials used for holy bath (abisheka) namely, milk, curd, ghee, hony, fruits Sandle paste and kumkumam produce a high negative ion concentration on the idol (murthy) after the abishekams (Holy bath). The energy created by the vibrations with the high concentrated negative ion are absorbed through nerve ending of the neuro sense organs inhaled by the devotees present during the puja ceremony in the sanctum sanctorum.
The Lingotbhava puja and abhisheka (holy bath) rituals which takes place during midnight yama, are the most important aspect of the Sivaratri festival. The Lingotbhavamurthy (form of idol) is Seen in the niche in the external Side of the westen direction of the sanctum Sanctorium of a Siva temples. This form of Lord Siva is seen to be depicted as emerging out of the Siva linga with the apex and the bottom of the form seen missing. That is the top portion of the head and the bottom portion of the legs is curved off, from the Chandrasekara murtham. Lord Brahma is seen seated on Swan in flight at the top and Lord Vishnu seated on a boar burrowing at the bottom of the Lingothbhavamurthy of Lord Siva.The doctrine of the Holy Trinity in the Lingotbhva murthy shows the combination of Brahma, Vishnu, and Siva which
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deflects the conception of the creator, preserver and destroyer all are one and the same.
When we expect God to shower upon us the bon of Supreme bliss, He naturally expects us to become worthy recipients of the boon. He expects us to be prepared, to sacrifice what is most dear to us. One of the dearest requirements for man is 'sleep", which is very essential for life. On the Sivaratriday if we are ready with a determined mind to sacrifice that dear object of us, which is sleep that we enjoy with great pleasure, then we can call ourselves to be fit to receive boons from god. The main idea is to prepare us to sacrifice things most dear to us. In order to prove ourselves to be good receivers, we are awake throughout the night and the following day. We must not fall asleep on the following day.
Mythologyy of Maha sivaratri
Once when everything in all the worlds got condensed into Lord Siva, in that darkness of nothing present, the mother Parvati worshipped Lord Siva in the Agamic way with great dedication. Lord Siva delighted by the prayer blessed Her. She asked for the do well to of all the creatures that in future whoever worships the Lord on the Sivaratri day with devotion; they should be blessed and should be given the ultimate liberation. The Pashupati granted that showing way for all of us to get blessed easily.
When Brahma and Vishnu fought between themselves as "who is the Supreme", Lord Siva appeared before them as a pillar of fire. They were notable to find the origin and end of that pillar. This day is now being celebrated as Thirukkaarthikai festival. Then Brahma and Vishnu repented for their mistake and prayed to Lord Siva for forgiving their sin worshiping the Siva lingam which is the form of the flame. In the night of Sivarathriday Lord Siva appeared before them and blessed them. Devotees pray to the God throughout the night of Siva rathri by performing Abisheka, chanting and other holy deeds. Every month in Krishna Paksha chathurdhasi“ (fourteenth moonday) is called Masa Sivarathri. The one that comes in the month of 'Masi' (mid February to mid March) is called Maha Sivarathri. This is considered as the most important vrata by the devotees.
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The Linga from in which Lord Siva revealed Himself on Maha Sivaratiri is the Sivalinga which is considered the symbol of the formless all pervading Divine sprit which is discernible in all operations of the phenomenal universe. Linga is the sign of rhythmic creation, maintenance and destruction of the universe which expresses itself in different forms and periodically returns to its primal performal unity before being reborn.
There is story regarding keeping awake during the night of the Sivaratri. In the Shanti Parva of the Mahabharata, Bheeshima, whilst laying on the bed of arrows and discoursing on Dharma, refers to the observance of Maha Sivaratri by king Chitrabhanu. In the past King Chitrabhanu of the Ikshvaku Empire, who ruled over the whole of Jambudvipa, was observing a fast with his wife, on a Maha Sivaratri day. The learned sage Ashtavakra came on a stopover to the court of the king. The sage inquired, the king Chitrabhanu why he was fasting on that day, for which king told the sage that he had the gift of power of remembering the incidents of his earlier birth (peculiar power of recollecting Poorva Janma). The king explained the sage, that in his previous birth he was a hunter in Kasi (Varanasi). His name was Suswara. And his livelihood was to kill and sell birds and animals. The story goes as follows; -
Once at Kasia hunter went to the forest early in the morning to hunt. On that day he was roaming along the forest in search of animals. He had shot a deer in evening on that day, but he had no time to take it home. He was overtaken by the darkness of night and he was unable to return home. The night at the thick forest resounds with the roaring sounds of lions and other quadrupeds. He climbed on to a tree for safety. It happened that the tree he climbed was a bael tree. (Bilwa tree-Aegle marmelos).He bundled up the animal that he had killed and tied it to a branch of the tree. As he was tormented by hunger and thirst, he kept awake throughout the nightdue to fear of deadly wild animals. He shed profuse tears when he thought of his poor wife and children who were starving and anxiously waiting for his return. He engaged himself in plucking the bael (Aegle. marmelos) leaves and dropping them down onto the ground to
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pass away the time that night. When the day dawned he got down from the tree and saw a black Solid colmn like granite stone like structure under the tree and then he returned home and sold the deer. He bought some food for himself and for his family. He was about to break his fast when a stranger came to him, begging for food. He welcomed the stranger with his pleasant melodious voice that he naturally had, and served the food to the stranger first, and later then took his food.
At the time of death, he saw two messengers of Lord Siva. They were sent down to conduct his soul to the abode of Lord Siva. He learnt that for the first time of the great merit that he had earned by the unconscious worship of Lord Siva during the night of Sivaratri. They told him that there was a Sivalingam at the bottom of the tree. The leaves that he dropped fell on the Lingam. His tears which he had shed out of pure sorrow for his family fell onto that Sivalingam and washed it,and he had fasted all day and all night. Thus he had unconsciously worshiped the Lord.
He lived in the abode of the Lord and enjoyed divine bliss for long ages. He is now reborn as Chitrabhanu. Fortunately for him it was a Maha Sivaratri night, the tree he climbed on was a Bilwa tree, there was an ancient Sivalingam just below him, since he did not get any pray he was without any meals or water from the morning, He shed profuse tears, thinking of his poor wife and children who were starving and anxiously awaiting for his return had fallen drop by drop on to the Sivalingam, as religious bath (Abhishekam). He, to keep himself awake started plucking one leaf at time and putting it down which without his knowledge fell on the Sivalinga just below him. The hunter though unwittingly fulfilled all the requirements of Maha Sivaratri Viratham he was blessed with the Almighty.
Spiritual Significance of the Ritual
It is an allegory. The wild animals that the hunter fought with are envy, anger, greed, emotion, infatuation, passion, jealousy and hatred. The jungle is the fourfold mind, consisting
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of the subconscious mind, the intellect, the ego and the conscious mind. It is in the mind that these 'wild animals' roam about freely. They must be conquered or killed. The hunter was pursuing them. A real Yogi conquers these evil tendencies. So the hunter would have been a yogi.The name of the hunter was Suswara. The word 'SuSwara', gives the meaning of melodious.The hunter had a pleasant melodious voice.
If a person practices Yama and Niyama and is ever conquering his evil tendencies, that person will develop definite external marks which show the features of a Yogi. The first marks are lightness of the body, health, steadiness, clearness of countenance and a pleasant voice.
This stage has been spoken of in detail in the Swetaswatara Upanishad. The hunter or the yogi had for many years practiced yoga and had reached the first stage. So he was named Suswara, His birthplace was Varanasi. The yogismention the Ajna Chakra by the name Varanasi. This is the point midway between the eyebrows. It is regarded as the meeting place of the three nerve currents (Nadis), namely, the Ida, Pingala and the Sushumna. A confident aspirant is instructed to concentrate on that particular point. That helps him to conquer his desires and evil qualities like are envy, anger, greed, emotion, infatuation, passion, jealousy and hatred and so on. It is there that he gets a vision of the divine light within.
His getting on to the bael (Aegle marmelos) tree is extremely noteworthy. The bael tree has three leaves on one stalk. The tree represents the spinal column. The leaves are threefold. The leaf symbolize the Ida, Pingala and Sushumna Nadis, which are the regions for the activity of the moon, the Sun and fire respectively, These may be considered as the three eyes of Siva.
The climbing on to the bael tree is meant to represent the ascension of the Kundalini Shakti, the serpentine power, from the lowest nerve center called the Muladhara to the Ajna Chakra, That is the work of the Yogi.
The Yogi was in the waking state when he began his meditation. He bundled up the animal that he had killed and,
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tying them on a branch of the tree. he rested on the branch of that tree. That means he had fully conquered his thoughts and rendered them inactive. He had gone through the steps of Yama, Niyama, Pratyahara, etc.
He was practicing concentration and meditation while being on the tree. When he felt sleepy, it means that he was about to lose consciousness and go into deep sleep. So he would have been strong-minded himself to keep fully awake.
His wife and children were none other than the world. One who seeks the Grace of God must become an embodiment of love. He must have an all-embracing compassion. His shedding of tears is symbolical of his universal love. In Yoga, one cannot have illumination without Divine Grace. Without practicing universal love, one cannot win that Grace. One must distinguish one's own Self everywhere. The preliminary stage is to identify one's own mind with the minds of all created beings. That is fellow-feeling or sympathy. Then one must rise above the limitations of the mind and mergeit in the Self. That happens only in the stage of Samadhi, and never before that stage or earlier.
The activity of plucking and dropping the bael leaves was only to show that he had no extraneous thoughts. He was not even conscious of what he was doing. All his activity was confined to the three Ida, Pingala and the Sushumna Nadis. The leaves of bael (Aegle marmelos) tree represent the three Nadis. He was in fact in the second state, namely, the dream state, before he passed into the deep sleep state.
Keeping vigil the whole night means that he passed through the deep sleep state successfully. The dawning of day symbolizes the entrance into the Fourth state called 'Turiya' (super consciousness).
His coming down and seeing the Lingam means that in the Turiya state he saw the Siva Lingam or the mark of Siva in the form of the inner lights. In other words, he had the vision of the Lord. That was an indication to him that he would realize the Supreme, eternal abode of Lord Siva in course of time.
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The sight of the lights is only one step, albeit a difficult one. He goes home and feeds a stranger. A stranger is a person who has shown his sight before. The stranger is the hunter himself, transformed into a new personality.
The food was the likes and dislikes which he had killed the previous night. But he did not consume the whole of it. A little still remained. That was why he had to be reborn as king Chitrabhanu. Going to the world of Siva (Salokya) is not enough to prevent this. There are other stages besides Salokya. These are Samipya, Sarupya and finally Sayujya.
NAVARATRI
During Navaratri, we invoke the energy aspect of God in the form of the universal mother, commonly referred to as "Durga," which literally means the remover of miseries of life. She is also referred to as “Devi” (goddess) or “Sakti” (energy or power). With the help of God to proceed with creation, preservation and destruction. God is motionless, absolutely changeless, Divine Mother Durga, the Sakthi. This confirms the scientific theory that energy is imperishable. It cannot be created or destroyed. It is always there.
Nine Nights
Navaratri is divided into sets of three days to adore different aspects of the supreme goddess. On the first three days, the Mother is invoked as powerful force called Durga in order to destroy all our impurities, vices and defects. The next three days, the Mother is adored as a giver of spiritual wealth, Lakshmi, who is considered to have the power of bestowing on her devotees the inexhaustible wealth. The final set of three days is spent in worshipping the mother as the goddess of wisdom, Saraswati. In order have allround success in life, we need the blessings of all three aspects of the divine mother; hence, the worship for nine nights.
Dasara/Navarathi, Saraswathi Pooja, Vijaya Dhasami
This is among the most auspicious days in the Hindu calendar and comes as the finale of the nine-day festival, Navaraatri. This
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festival of victory is preceded by worship of Saraswathi the Goddess of learning and of Durgaa the Goddess of strength.Vijaya Dashami is preceded by the Aayudha pooja on the Mahaanavami day (ninth day), when not only the weapons are worshipped by the warriors, but the blackSmith, the potter, the carpenter, the tailor, the mason, the typist, the musician, the artist and every type of technical worker - worships his instruments and tools. Buses, trucks and huge machines in factories are all decorated and worshipped.
DEEPAVALI
Deepavali is the Hindu Festival of Lights. Deepavali is one of the most popular and is celebrated in the Hindu month of Iyppasi which usually corresponds to the month of October or November. Hindus, Jains and Sikhs celebrate Deepavali and use the occasion to strengthen relationships.
Celebrations focus on lights and lamps. Fireworks may also be associated with the festival in some regions.
VAIKUNTA EKADASI
This vrtha is observed the 11th day of the lunar fortnight is auspicious to Vishnu. Vaikunta Ekaadasi, falling in DecemberJanuary, is celebrated as a special festival when the "gates of Heaven" ceremoniously open for devotees to enter.
THIRUKKARTHITHIKAI
On the fullmoon day of the month of Kartigai(NovemberDecember) which falls on the ascension of the Kritigai star, the Hindus celebrate the Kartigai Deepam. It is on this day that the huge beacon is lit on the holy hills at Arunachala, in South India.
On the Kartigai Deepam day devotees make bonfires in front of temples in the evening. It is said that Lord Shiva burnt the chariots of several demons that were torturing sages and celestials. This bonfire symbolises this legend. People place rows of earthen lamps in front of their houses on the evening of Kartigai Deepam and worship the Lord. They also light a variety of fireworks.
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Annihilate the three impurities, namely, egoism, selfish action and delusion. Burn the mind, senses and the desires in the fire of knowledge of the self or Siva-Jnanam and attain full illumination and behold the light of lights, which illumines the mind, intellect, sun, moon, stars, lightning and the fire.
Once Brahma and Vishnu due to the ego started arguing with each other "who is greater". Both claimed to be the greater, instead of doing their duty. At that time the God appeared in the form of fire and told them whoever finds the top or bottom of the fire is the greater. Brahma took the form of Annam (swan) and tried to find out the top of the file pillar. Vishnu took the form of Varaha (giant pig) and tried to see the bottom of the pillar. As the God has no limit in His size or power, both of them could not see either the top or the bottom of the fire. When their ego went down they prayed the God. He appeared in front of them. The day in which the God appeared as a pillar of fire is Thirukkarththikai.
This Thirukkarthikai viratha indicates the non measurable infiniteness of the God and shows that the God is the light that will drive away our ignorance. Lamps are lit in the houses to pray His Tyothi Swarupam'.
PONGAL
Pongal in Tamil literally means boiling over. It is really the harvest festival and also thanksgiving festival. It is traditionally celebrated at the time of harvest of crops and hence is a celebration of the prosperity associated with the event. Pongalis historically a secular festival independent of religion. Pongal, festival normally falls on the first day of the Tamil month Thai (January 14 or January 15). The Pongal is celebrated by boiling rice with fresh milk and Jaggery early in the morning and allowing it to boil over the vessel, which is the literal translation of Pongal (in Tamil), The moment the rice gets boiled over and bubbles out of the vessel, it is offered to the sun God, a gesture which symbolises thanksgiving to the Sun for providing prosperity. People also prepare savories and sweets, visit each other's homes, and exchange greetings.On this day, sweets, are prepared in every home in South India.
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The pot in which the rice is cooked is beautifully adorned with tumeric leaves and roots, the symbols of auspiciousness. The cooking is done with great faith and devotion, feeling from the bottom of their hearts that it is an offering unto the Lord. When the milk in which the rice is being cooked boils over, the ladies and the children assemble round the pot and shout "Pongalo Pongal" with great joy and devotion. Special prayers are offered in temples and houses. Then the people of the household gather together and partake of the offerings in an atmosphere of love and festivity.There is family re-union in all homes. Brothers renew their contacts with their married sisters by giving them presents. The next day, Mattu Pongal, is meant to offer thanks to the cattle, as they provide with milk and are used to plough the paddy lands.
The astronomical significance of the festival is that it marks the beginning of Uttarayana, the Sun's movement northward for a six month period. In Hinduism, Uttarayana is considered auspicious, as opposed to Dakshinaayana, or the southern movement of the sun. All important events are scheduled during this period. Makara Sankranthi refers to the event of the sun entering the zodiac sign of Makara or Capricorn. As already mentioned; this is the Pongal festival in South India. It is closely connected with agriculture. To the farmer, it is a day of triumph. He would have by then brought home the fruits of his patient toil. Symbolically, the first harvestis offered to the Almighty, and that is Pongal. To toil was his task, his duty, but the fruit is now offered to Him, that is the spirit of Karma yoga.
SKANDA SASHTI
Devotees of Lord Skanda observe this festival in His honour. Every Friday, the Kartigai Nakshatram day the sixth day of the bright fortnight, all these are sacred days for His devotees. The sixth day of the month of Iyppasi (October-November) is the most auspicious day. This is the Skanda Sashti day.In many places the festival commences six days prior to the Sashti itself and concludes on the day of the Sashti. During these days, devotees recite religious hymns of Lord Subramanya and they worship the Lord and take
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Kavadi. They go on pilgrimage to the various shrines of Lord Muruga.
PRADOSHA VRATA
The Pradosha worship is observed in the evening twilight on the 13th day of each lunar fortnight. It is the worship of Lord Siva for victory and success in all undertakings, and the fulfilment of all your heart's cherished desires.
Worship of Lord Siva, together with Parvati, Ganesha, Skanda and Nandi is performed. After the worship of Ganesha, Lord Siva is invoked in the special kalasha placed on a square mandala with a lotus drawn in it and spread over with darbha grass. After the formal worship by the recitation of the Maha Mrityunjaya Mantra 108 times. The sacred kalasha water is partaken of; the sacred ash is applied to the forehead.
During this auspicious period all the hosts of celestial beings and gods come down from the heavens and attend the worship in their subtle forms. This Pradosha Vrata is highly lauded by the scriptures and is of very great sanctity and importance to worshippers of Lord Siva. Even a single bael leaf offered to the Lord at this unique is auspicious.
Yogic interpretation of the Pradosha.
According to the Siva-Raja yoga, concentration is directed towards the central point in the middle of the eyebrows, where the spiritual light can be perceived by the yogi who turns the vision inwards. The yogi passes through various stages, all of which are subdivisions of the four states of waking, dreaming, deep sleep, and the Superconscious state or Samadhi.
Each one of these states is further sub-divided into four states, for example, the waking-dreaming, waking-sleep, waking-fourth, and waking-waking. It will be seen that when the states are subdivided in this way, the first three states comprise a total of twelve sub-states. The thirteenth is the fourth-waking. There is correspondence between this and the 13th day of the lunar fortnight, either bright or dark.
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Pradhosha Purana
Once Dhevas and Asuras used the serpent Vasuki and the hill Mandhara to get Amrutham (nector) from the Kseerabthi (Milk Ocean). Then the terrible poison (Halahalam) came up. All got frightened and pleaded to Lord Siva for rescue. Being the peak of mercy Lord Siva Swalloowed that poison. Then as per His order they resumed their effort to get Amrutham. They got it on Dhwadhasi (twelfth moon day). Without praying and thanking the God, by whom they got Amrutham, Devas started celebrating their victory. On thrayodhasi (thirteenth moon day) they realised their fault of not praying the God and pleaded for forgiveness. The pleased graceful Lord Siva forgave them and appeared between the horns of the Nandhi (holy bull). That time is called Pradhosham. Whoever prays Lord Siva at that time; Lord Siva fulfills their wishes and gives them mukthi.
GAN ESH CHATURTHI
Ganesh Chaturthi is a festival which commences on the fourth day of the bright half of the month of Purattaasi, (August or September). The day commemorates certain events connected with Ganesha. It is the day on which he materialised as Mayureshwara, to kill the demon Sindhu, who had acquired extraordinary powers through the worship of Surya. Mayureshwara is also one of the Ashtavinayakas, this is also the birth that Siva has chosen to celebrate in Kailasa.The puja is performd once in the morning and again in the evening. Ganesha is offered special leaves and flowers, twenty one of each and white durva grass. The idol is formally installed on the first day and given life' in the presence of Brahma, Vishnu and Siva, and the Vedas. Touching the idol with blades of durva grass, he is brought to life step by step and made to go through 15 of the 16 rites of passage that each Hindu goes through in his lifetime. (The sixteenth one, which is for death, is omitted). The Ganeshamantra is chanted, followed by a Ganesha prayer, rice grains are placed on the head of the idol, which is moved, symbolically unseating him.
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KRISHNA JANMAASHTAMI
This day is also known as "Krishnaashtami", "Gokulaashtami", "Srikrishna Jayanti', 'Sree Jayanthi' or sometimes merely as "Janmaashtami", is a Hindu festival celebrating the birth of Krishna, the eighth avatar (incarnation) of Vishnu. Krishna Janmashtami is observed on the eighth day of the dark half, (new moonday -Krishna Paksha) of the month of Purattaasi in the Hindu calendar, when the Rohini Nakshatram is ascendent. The Hindu calendar being luni-solar, these two events the day being the eighth of the waning moon (Krishna-paksha Ashtami) and the Rohini Nakshatram being ascendent) may overlap for only a few hours. In such an event, the festival may be celebrated on different (but successive) days by different people, depending on their local or family traditions.The celebrations begins with the fasting on the previous day (Saptami). This is followed by a night-long prayers commemorating the birth of Krishna at night, At midnight, the idol of the infant Krishna is bathed, placed in a cradle and worshipped. After ablutions, morning prayers and worship, the devout break their fast with Prasadam, food that has first been offered to the lord.
SOMA VARA VRATTAM
One of the names of Lord Siva is soma - Saha una. For the Lord someshvara Who wears (the soma) the moon crescent on the matted hair, on the Somavara day (Monday), this festival is observed. Though all mondays can be observed as Soma Vara vrata there are speacial mondays when it is much more emphasised to observe like the shravana Somvaram and karthikai Somavaram. According to skandhapurana, on the Mondays of the month karthikai (mid Nov to mid Dec) this vrata is observed. After taking bath and having done the morning twilight salutation, praying the auspicious and graceful Lord siva, the observer of this vratam eats only once on that day.
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THIRUVADHIRA
Thiruvaadhirai is one of the famous Vradhas celebrated, On the Thiruvaadhirai nakshaththram in the month of Maarkazi (Maargasira-December). Thiruvaadhirai is considered as the nakshaththram of Lord Nataraja. Though the Lord never takes birth and hence no nakshaththram to celebrate, on Thiruvaadhirai, He appeared to the holy Saints Pathany chali and Vyaagra Paadha. Lord Siva is believed to have given darshan to Saint Manickavacakar on this day on the completion of his recital of Thiruvampavai. In Perur of Melai Chidambaram, Lord Siva is believed to have given darshan to Kamadhenu (the divine cow of plenty) on this day. In the early hours oil, milk, honey, coconutwater, and curd are poured over image of Siva and the ceremony continues till day-break when the lord give darshan to the cow.
UMA MAHESHWARA VIRATAM
This is one of the Ashta maha Vratams explained in Skaandha Puranam. It is observed on the full moon day when the Sun is in the vruchchika rasi in the month of karthikai (November / December). On that full moon day, devotees worship Lord Siva in the form of Uma Maheshwara. One, who sincerely observes this Vrata, would getthe material benefits of the World.
KEDARA (GAURI) VRATAM
Kedhara Gowri Vradham is one of the important Saivite vratas. This Kedhara Vratam is observed for twenty one days starting from shuklapaxa ashtami (Eighth moonday in its growing phase) in the month of purattachi(September to October). The final day (deepavali) is observed in great devotion.
Brungirishi is a great Siva bhaktha. When he prayed to Lord, he prayed only to Lord Siva, ignoring Sakti. Angered by his act Sakti removed the energy from his body. He was notable even to stand up. He prayed to Lord Siva, and got a stick to Support his body.To overcome this situation Sakti wanted to become part of Lord's body, and She observed the Kedhara Vrata. Pleased by Her austerities Lord Siva gave the left part of His body to Sakti
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and became Ardha narishwara. The vrata is then called Kedhara gauri Vrata since Gowri observed it.
PANGUNI UTHTHIRAM (Kalyaana Vratam)
Panguni Uththiram (Kalyann vratam) is one of the eight auspicious vratas. When the Sun shines in the Pisces sign (mina rasi) in the month of Panguni (March to April) on the uththara naxaththiram during shukla pavam, this vratam is observed. This Vratam is explained in the skandhapuranam.
The marriage of the god and goddess is an annual event in all temples in the month of Panguni. The Uttiram festival is celeberated in this month for Lord Subrahmanya (Muruga) for ten days. For villagers, this is an important festival, all of them participate in this festival and give offerings of paddy to the temples.
On the early morning of the final day the Vel (lance), which is the chief weapon of Lord Subrahmanya, is taken out in a procession to the river bank, where devotees make offerings. Along with the deity, a pair of wooden sandals, Kavadi - a palanquin-like structure with other decoration on it and a baton known as the Idumban Thadi are also anointed.The day following the Panguni Uttiram is set apart for the Idumban festival. On this day, Pujas and offerings are made to Idumban vassal (gate) of Lord Subrahmanya.
SHULA VIRATAM
Shula vratam is one of the eight maha Vratam. The day when the sun in the makara rasi (capricon) during the month Thai, on a new moon day is called the shula vratam day.
VIRISHABHA VRATAM
This is one of the eight great austerities. At the time when the sun is in the Rishhabha rasi(Taurus), in the month of vaikasi (May to June), on the eigth moon day (ashhtami) in the lunar
phase (shukla paxam) this vratam is observed.This vratam is described in the skandhapuranam.
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THA POOSAM
It is the pusa naxatram of the month Thai (pushya) is called Thaippusam. It normally falls on a full moon day. Kartikeya is worshipped on ThaipuSam. Special poojas and festivities take place on this Poosam day in the Murugan temples.
AADI POORAM
Andal, the incarnation of Mother Earth, Bhoodevi, is one of the twelve Alwars, great devotees of Vishnu. "Aadi Pooram" and "Aani Thirumanjanam" are important festivals to Andal.
MAASI MAHAM
This day is celebrated on the Makam day (regulus) in the month of Maasi. On this day, the deities are taken around in procession to the nearby rivers/tanks/sea for bath. It is an important festival for Lord Muruga. Once in twelve years, the Maham festival is celebrated in a grand manner (known as Mahamaham) in Kumbakonam.
TAMIL NEW YEAR DAY
As the name indicates, this day marks the beginning of the Tamil New Year in the month Chithirai (April). The movements of the stars, sun, moon and other planets showed that there was an order and rhythm in the nature. The Sun which is the nucleus of the solar structure influenced the entire life of all the living beings. The sun was worshipped as the Supreme God Brahman, Tat Savitur the center of the astrophysical system which regulates the time factor, Sustainer and the basis of nourishing all the bodies. According to Hindus, the dawn of New Year ushering in the debut of spring in the month of Chithirai (April) is marked by the transition of the Sun from the last house of the planetary position (Pisces), to the first house (Aris), which occurs yearly at a precise moment. The period just preceding and following this auspicious time is known as Vishu Punniyakaalam'. The Sun in traversing through the twelve houses of the Zodiac covers a period of one year. Religious observances, rituals and celebrations,
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associated with the advent of this incident is a marked feature of Hindus all over the world.
CHITRA POURNAMI
The pournami (full moon) day in the Tamil month of Chitrai is celebrated with religious rituals in a grand manner ("chithirath thiruvizha").
VAIKASI VISAKAM
The pournami day of the Tamil month Vaikasi (May) is celebrated in Murugan temples when large number of devotees go to the temple carrying "Kavadi". The asterism Visaakam is considered to be the birth star of Lord Murugan, hence He is called as Visaakan. Hindus consider this day as the day of descent of Lord Murugan. The Visaaka asterism is a amalgamation of three stars and their manifestation of pattern in the sky resembles that of a "Torana"(entrance).The emergence of Lord Murugan is termed to as the 'Shanmuga avathaaram'. This descent was in answer to a prayer by the devas to rid the world of adharma caused by the three asura brothers, Suurapathman, Singhamuhan and Thaarakan who obtained great powers through intense penance and were irritating the devas. The devaas without knowing what actions to be taken appealed to Lord Siva for help. Lord Siva helped devas through Lord Muruga.
AADI AMAAVAASAI
Hindus from time immemorial paid remembrance of the departed ancestors by the rituals called tarpana, shrardha and pinada. These rituals are performed with a view, to make a person to remember and propitiate his departed ancestors. The departed ancestors are known as pitris' and the Vedic scripts give a important place to the existence and honoring of the pitris. Sharadha ceremony is performed annually for the upliftment of the pitris by the descendents of the departed ancestors.The performance of the rites and rituals to the departed souls is the duty of the dead ancestor by which deeds the soul will be blessed on its onward journey.These rituals for the depated souls are
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performed on the Amaavaasai (New moon) thithi, in the month of Aadi (July). Ammavaasai is the occation when the moon is positioned in between the Sun and the earth, which takes place every month, but the Amaavaasai in the month of Aadi is auspious.
GURU PURNIMA
The term Guru has been interpreted differently. 'Gu" gives the meaning of darkness and Ru' means that which destroys darkness. So Guru means that one who destroys the ignorance in man and enlightens him towards self-realization. 'Gus also means the giver of blessings and Ru' means the destroyer of sins. Hence, the Guru is the one who uplifts his deciples to fulfil their aims and finally reach the expected goal which is Moksha.The full moon day in the Hindu month of Aadi (July-August) is observed as the auspicious day of Guru Purnima, a day Sacred to the memory of the great Sage Vyasa. All Hindus are indebted to this ancient Saint who edited the four Vedas, wrote the 18 Puranas, the Mahabharata and the Srimad Bhagavata. Vyasa even taught Dattatreya, who is regarded as the guru of gurus.
THIRUPALLI EZHUCHI
The entire month of Margazhi(December-January) is a period for early morning bath, prayer, and temple worship which are completed before dawn, in spite of the chilly weather. The songs Sung are Thirupavai and Thiruvampavai.
AANI UTTHARAM
This day is observed on the Uttharanakshathra (constellation) day of the month of Aani (June). According to tradition Lord Siva as Nataraja danced the Holy Nadana Dance at Chidhambaram for the benefit of His devotees. Lord Siva has danced the mystic Nadana performing the Panchakritiya. Dr.Ananda Coomara swamy explains in his work, the Dance of Siva'. Whatever the origins of Siva's dance, it became in time the clearest image of the activity of God which ant art or religion can boast of. Of the various dances of Siva, the first is the Evening Dance in the
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Himalayas; the second is the well known dance called the Tandava Dance and thirdly is the Nadanta Dance of Nataraja before the assembly in the golden hall at Chidambaram or Thillai".
EKAADASI FAST
Ekaadasi day is observed on the eleventh day of the lunar fortnight. In the lunar calendar, the eleventh day after the new moon and the eleventh day after the full moon, are the two Ekaadasi days. The Ekaadasi day after the waxing moon is considered fortunate and observed with fasting. This day is also celebrated as Harivaasara'. Fasting is self-denial of food, with the observance of religious rituals, prayer and meditation. Restraint on food mainly those of Rajasic quality which hinders spiritual advance is also experienced. This controls emotions and the sense organs, purifies the mind and heart and thereby becomes conductive to prayer and meditation. It gives certain amount of power of will over hunger which is one of man's basic urges. When hunger is conquered, man naturally grows stronger because of his prayer and meditation.
RAMA NAVAMI
Rama Navami is celebrated in the Hindu month of Chaitrai (April) and on the ninth day of the bright lunar phase, to commemorate the birth anniversary of SriRama. The incarnation of Sri Rama materialized on this very day, to show the path of virtuosity and truth to the mankind, establishing the high standards of moral values and ideals. Rama Navami is an important religious and cultural festival. At the present day, when there is a tendency of greed, selfishness prevalent among the common people.
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10. HINDU MARRIAGE
The Hindu marriage is not only a social contract between the bride and bridegroom, but also a religious ritual. It is a firm and lifelong companionship. It is a new eternal bond between the bride and groom not only for one lifetime, but also for several generations. It is also a new everlasting bond between the two families, the family traditions and the two cultures,
Most of the Hindu marriages are both social and religious functions. There is no uniformity in the rituals, Social aspects are based on local customs and traditions. On the religious side, they follow some specific rituals as indicated in the Wedas with minor variations. The wedding ceremony and the man tras chanted therein follow scrupulously the text of the Hymn 85, Mandala X, of the Rig Veda. The marriage ceremonies are called Vaidika ceremonies as they follow the Wedic scripture.
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According to Wedic scriptures, it is essentially a pledged union of a man and a woman with the intent to follow the path of Dharma or righteousness. "Wivaaha", in Sanskrit, means "to support and sustain.' The significance of a Wedic marriage ceremony is to remind the couple to live righteously according to the codes of conduct to support and sustain Dharma.
The Wedic scriptures specify the path of 'Grahasthaasrama" (married life) as one of the four prescribed means, probably the most important one, for realizing the Supreme in oneself by living a normal and simple life with total support from the spouse. After marriage, both husband and wife have to establish the common goals of life, and move together to keep each other happy and healthy, and at the same time move closer to the common goals.This can beachived by the experience of joy, peace, sublime bliss, and finally the Moksha, the complete freedom from material entanglement or the cycle of birth and death,
Wedic marriage is solemnized in the presence of Lord Supreme, the Invisible, as represented by the cognizable (five) fundamental elements of nature, namely, earth, water, fire, air and ether. The marriage ceremony of today has become colorful, with the continuous addition of social ceremonies and cultural customs to the basic traditions over several centuries, With all these additions the basic web of the ancient tradition, are usually performed in the following sequence. The process of Hindu marriage varies widely from region to region and is performed under the guidance of a priest who recites mantras (verses) that are originally written in Sanskrit. The marriage is performed in a specific sequence. A sample itinerary and timeline is given below,
Worship of Lord Ganesha- Puja toward off all the evils to ensure the success of the ceremony, and bless the couple with intelligence, knowledge, wealth and strength.
Worship of Lord Waruna - Waruna, is offered prayers for the
purification of exterior and interior spaces.
Rakshabandhanam-Prayers are offered to get the blessings of
the God.
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Warapooja-Bride groom is treated as equivalent to Lord Wishnu by washing his feet and requests the groom to marry the girl.
Mangalasthakam-The first visual exchange between the bride
and the groom,
Mahasankalpam (Resolution)-All the Gods who are the guardians of all the planets, sun, moon, all the directions, earth, and sky are worshipped for protection and benediction during the ceremony.
Sumuhurtham-Resolution and vows are made to make sure the marriage ceremony is completed without obstacles, for the benediction of all, and for getting the blessings from God.
Mangalya Pooja-This pooja is done to wish long life for the new
couple,
Kanyaadhaanam (Giving away the bride):
This is an important ritual where in the girl is gifted away to the bridegroom's family, Bride loses her family identity completely. The actual sacrament and rituals start by evoking the sacred fire. Consequently the status of an unmarried girl turns to that of a wife. This is absolutely not the severance of the relationship of the bride with her parents, but the commitment of the bride's parents to give their daughter full freedom to make, together with her husband, a world of her own.
Bride's brother makes bridegroom to sit on a seat and washes the feet of bridegroom considering bridegroom to be an incarnation of Lord Vishnu, the protector, At that time, bridegroom recites a mantra which says:
"Let the holy water which is poured on Iny feet safeguard Ine againstall enemies and let me glow in splendour equal to the Brahma. He then drinks a mixed liquid made of honey and curd."
Then bridegroom looks at bride directly and prays to the gods (Devas) to protect bride from all defects and deficiencies (in word, thought and deed) and recites mantras addressed to bride by which he expects bride to look beautiful, beloving to her husband and his family, be of good heart and do good things, be pious,
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protect the animals and the family of bridegroom, and get good children. He then recites another Inantra which removes (destroys) all bad qualities in her.The wedding saree is worn specially for the marriage ceremony. It is given to the bride by the bridegroom. After bride comes back wearing the Saree, bridegroom ties a rope made of Darbai around her waist with a mantra which says: "With a good heart and praying for good children, long life for the husband and good health, the bride is sitting near Agni. Tying this rope I take her to the sacred wedding ceremonies." He, then, holds the right hand of the bride and takes her to a carpet spread near the Agni and recites mantras to indicate and acknowledge the boon given by Soman, Gandharvan and Agni in giving her strength, beauty, and youth to the bride for his enjoyment,
Mangalyadharanam (Knotting Ceremony), The groom ties the sacred knot before the sacred fire to bind the bride and groom together for life. Mangalya Dhaaranam is considered to be the most important ceremony, and the the following sloka is recited:
“Maangalyam thanthi una anaema mtama jeevitha haeth Paa Kanttae bath naamrti supahae sanjeevasarasa satham"
The Ineaning of which is that, "This yellow rope is managala suthram. This will help my longevity. I shall now tie this rope in your neck. I pray you live happily for a hundred years". With
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this sloka, he ties the rope around bride's neck and puts two knots ill it.
Kankanabandhan, The groom makes the bride wear abangle, or
a sacred chain, or a sacred ring (Mangal Sutra) as a safeguard against any hindrance or calamity.
Panigrahanam, After Margalyadharatari, bridegroom lowers his right hand and holds bride's right hand with all the fingers together. Four mantras are recited at that time, to convey the following:
1. I hold your hand to keep you with me to raise good children and til you become old. Dewatas including Indra have offered you to me to become the lady in charge of the house.
2. Sun God/Lord Agni who has been powerful when they were
having their "Grahasthasrama" has given you to me.
3. Oh! Goddess Saraswathi, you should protectus well, We will offer our oblations to you before all the creatures of this world.
4. Let the Wayu God who cleanseth and pervades all directions and corners, and who holds Gold in his hand and is the counterpart of Agni; unite you with Ine in IIlind and thought.
Homan or Agni Sthapana (Installation of the sacred fire), - Evoking the sacred fire and worship of Lord Agni is performed. Sacred fire is evoked through chanting hymns from Hindu scriptures. This is to bless both the bride and the groon for good health, wealth and prosperity, for illustrious offspring, for peace, and for a hundred hears of long life.
Circumambulation of the Sacred Fire, Both the bride and the groon proceed to circumambulate the sacred fire clockwise, The bride leads the groom three times around the fire. The Sacred fire thus is the supreme witness of the sacred marriage,
Garland Ceremony & Vachana (Recitation of Wedding Wows), The bridegreets the groom and acknowledges him as her betrothed in the presence of all assembled by garlanding the groom. The groom reciprocates. All the participants congratulate the newlywed couple,
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Saptapadi (Walking seven steps together)-For devotion and harmony in life, the groom asks the bride to walk together seven steps while vowing.
Step 1: Step 2. Step 3.
Step 4, Step 5.
Step 6, Step 7.
To give you unlimited food. To give you excellent health and energy. To make you perform your writhas (rituals) as ordained in Vedas, during your lifetime. To give you happiness in life. To make your cows and good animals to grow in strength and in numbers, To make all the seasons be beneficial to youl.
To make the homams (sacrifices to be done in Holy Fire), to be performed by you in your life as ordained in Wedas, successful and free from hindrances,
The priest guides the bridegroom to recites a mantra to convey the following Ineaning:
"After crossing seven steps with me thus, you should become my friend. I too have become your friend now, I will never discord this friendship and you should not also do that.
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Let us be together always. 魏
Let us resolve to do things in life in the same manner and tread the same path.
Let us lead a life by liking and loving each & other, having good W heart and thoughts, and enjoying the food and our strong points together.
Let us have undivided opinions. We will perform the vrithas united,
Let us have same and joint desires. I will be Sama Veda you will be Rig Veda.
Let me be the Heaven; you be the Earth. Let me be the Shukla (Moon) and you be its wearer.
Let me be the mind and you its spokesman (Vak). With these qualities, you be my follower. You the sweet tongued, come to me to get good male children and wealth."
Placing Yoke on the Head of Bride:
Bridegroom places a rounded Dharbha and on that places a small replica of a wooden yoke. When he places the right end of the yoke; he recites a mantra to indicate the following meaning. "As Apaalai was cleansed by you of all her sins and purified through the holes of a wheel, a ratham, and a yoke, Oh, Lord Indra, cleanse this girl of all her illnesses and make her shine in splendour." He then places gold coins on the holes of the yoke and pours Holy water in one of the holes reciting a mantra with this meaning:
"Let these gold coins bring you prosperity and happiness. Let the holy water purify you and bring happiness to you. You can thereafter offer your body to your husband."
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Lajahomam.
In this ritual, with a view to ensure long life to her husband, bride offers puffed rice to Agni. The rice is poured into her hand by bride's brother and with the recitation of mantras bridegroom adds ghee to the rice and together they offer the rice to the Agni. Bridegroom goes round the Agni and once again keeps her right feet on the stone. This is done three times.
Looking at the Pole Star, "Oh! Pole Star (Dhruva Nakshatram), as you are fixed for ever, let me be similarly fixed in this home; Protect me from my enemies. Bridegroom and bride look at the Arundathi Star in the constellation of Great Bears and bridegroom says, "Keeping Arundathi star in view, let my wife be like Arundathi.
Arundhati Interpretation Principle - "pointing to the star'
The apophatic quality of Hindu writings is accompanied by another related principle of Hindu interpretative principles known as Arundhati. Arundhata is an interpretative principle which allows them to make what seems like direct. This principle, known as Arundhati, is more popularly referred to as simply, "pointing to the star." Arundhati is actually the Indian name of a very dim star in the Great Bear (Big Dipper) constellation. A normal observer finds it very difficult, indeed, nearly impossible to see the star because it is so dim. Hence, traditionally, a scholar will help you to locate a dim star by first showing you a brighter star in the vicinity of Arundhati. Bright stars in the near, but not precise, vicinity of the obscure star can be used as "pointers' to the correct star. This has become a paradigm of Indian theologizing. Statements by Indian theologians such as Sankara and Ramanuja are often taken in the West as exact statements reflecting doctrinal precision when in fact, they are only pointing to various indicators (laksana) of a mystery which cannot be fully articulated. This has led to some significant misunderstandings regarding the actual teachings of Hinduism regarding theism by many Western writers.Thus, when an Indian theologian appears
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to say, "I believe," he or she does not actually mean by that a propositional truth statement which contains absolute truth, but merely an indicator of a truth or pointer in the direction of a truth which, by definition, remains shrouded in mystery. This observation should be remembered in the context of any theistic affirmations in the Hindu context.
Aseervatham (Blessings), The priest and elders bless the couple with several mantras to convey the following:
"Let the mantras, the holy chants, uttered during this ceremony be true and bear fruit."
"Let this period of time when these two were married prove to be very auspicious period in their life".
"Let all the benefits that the celestial powers can confer be conferred on this couple."
"Let all the inauspicious planets confer benefits as if they are in auspicious position".
"Let all the auspices planets yield manifold benefits."
"Let this couple who is setting up a household be blessed with long life, health, fame, vitality, material wealth, steadiness of purpose, fulfilment, blessedness, compassion, spiritual lustre, impeccable virtue and happiness"
"Let this couple be ever engaged in celebration of happiness, ever filled with happiness and ever immersed in happiness."
"Let the people all over the world be free from illness and other distress, be followers of righteous conduct, be strong, be without jealousy and be compassionate."
"Oh! all of you assembled here come and see her. Bless her with all felicity before you all go to your respective homes." Mangala aarthi is performed and this concludes the vedic rituals concerning Hindu marriage.
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11. HINDU DEATH RITUALS AND BELIEFS
Death according to Hindu religion is considered as a natural phenomenon of life. There are varied epic stories, sacred scriptures, and Vedic guidance that narrate the reason for death; the rituals that should be performed after death; the possible destinations of the Soul after departure from its earthly existence. The ultimate goal is to excel (transcend) the need to return to life on earth.The Hindus believe that after the death soul is reborn, based primarily on their past thoughts and actions.The first mortal to meet his fate just after the death occurs is named Yama. The sacred scriptures of the Rig Veda, which call him King Yama, promise that "admission to Yama's paradise and the everlasting enjoyment of all the heavenly pleasures, include the restoration of a sick body, the maintaining of family relations and the highly desired apotheosis" to all who have been good.
Cremation is a ritual designed to do much more than dispose of the body; it is intended to release the soul from its earthly existence. Hindus cremate the departed soul, which is based on the belief that the "astral body" will linger "as long as the physical body remains visible". If the body is not cremated, the soul remains nearby.
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The cremation ceremony begins with the ritual cleansing, dressing and adorning of the body. The body is then carried to the cremation ground as prayers are chanted to Yama, invoking his aid. It is usually the eldest Son of the deceased who lights the eternal fire to the pyre upon which the dead is placed. He circumambulates the pyre anti-clockwise (in reverse mannar), as he walks round the pyre, he lights it which is now an offering to Agni, the fire. After the corpse is completely burnt, the chief mourner performs the rite called kapalakriya, (rite of the skull), thus releasing the soul from entrapment in the body and the mourners walk away without looking back. The following day of the cremation, the ashes and bones are collected and sprinkled into a river.The death ritual continues for a number of days.
To ensure the passage during its voyage to the other world, an "eleven-day ritual" called shraddha is performed. This ritual consists of daily offerings of rice balls (pandas) which provide a symbolic, transitional body for the dead. During these days, the soul makes the journey to the heavens, or the world of the ancestors. On the twelfth day, the departed Soul is said to reach its destination and be joined with its ancestors, a fact expressed symbolically by joining a small pinda to a much larger one. The soul may never find its way to Yama's realm without these rites, according the religious Scripts.
The Arthasastra, (of second century B.C), offers a detailed description of some of the more frightening realms. Those who have been, commendable, but have not quite attained liberation through self-knowledge, are sent to a heavenly realm to await their fate.The fate for those who have participated in less honorable thoughts or actions is far less pleasant.
Those who lead a simple life of austerity, meditation and grace can look forward to the possibility of reaching Brahmaloka. This is the "highest among the heavenly planes' and the dwelling place of Brahma himself. "This is a place of intensely spiritual atmosphere, whose inhabitants live, free from disease, old age, and death, enjoying uninterrupted bliss in the companionship of the deity." There is no need for them to return to earth because
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they have freed themselves "from all material desires." While they do experience a sense of individuality, they also experience a oneness with Brahma. This is the realm of immortality.
Death rituals in all traditional of Hindu groups follow a basic pattern given in the Vedas, with minor variations according to sect, region, and family traditions. Most rites are fulfilled by the family, all of whom participate, including the children. Traditionally funeral rites are performed by a priest. A general outline of a funeral ritual to be performed is given below.
When death is imminent, kindred are notified. The sick person is placed in his room or in the entryway of the house, with the head facing east. A lamp is lit near his head and kindred keep vigil until the great departure, singing hymns, praying and reading scripture.
At the moment of death while the departure of the soul; a family member chants a particular mantra in the right ear. Holy ash and sandal paste are applied on to the forehead, Vedic verses are chanted, and a few drops of milk, holy water are trickled into the mouth. After death, the body is laid in the home's entryway, with the head facing south. An oil lamp is kept lit behind the head and incense burned. A clean white cloth is tied under the chin and over the top of the head. The thumbs of both hands are tied together; the big toes of the legs are also tied together. Later relatives are beckoned to bid farewell.
A homa (fire ritual) is performed with nine water pots (kumbhas) and one large pot made of clay.The chief mourner, the eldest son of the deseased or a nearest male relative leads the funeral rituals. The chief mourner now performs arati, waving an oil lamp over the remains, flowers, are kept around the body. The body is draped with a new white cloth.
All family members apply sesame oil on to the head, and the body is bathed (or sprinkled) with water from the nine pots (kumbhas) which were kept for the funeral rituals and the body is dressed, placed in a coffin. The young children, holding small lighted sticks (wrapped with white cotton cloth and oil bathed), circumbulate the body, reciting religious hymns. The women then
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walk around the body and offer puffed rice into the mouth to nourish the deceased for the onward journey ahead and the coffin is then closed.
All the relatives and friends go to the cremation site, led by the chief mourner. Two pots are carried.The clay kumbha and another containing burning ember from the homa. The body is carried three times counter clockwise around the pyre, and then placed upon it. All circumambulating, and all the aratis, of the rituals are anticlockwise. If a coffin is used, the lid is opened.
The body is covered with fire wood and offer incense and ghee. With the clay pot on his left shoulder, the chief mourner circumbulates the pyre while holding a burning stick Soked in ghee behind his back. At each turn around the pyre, a relative knocks a hole in the pot with a knife, letting water out, signifying life is leaving its vessel. At the end of three turns, the chief mourner drops the pot. Then, he without turning to face the body, keeping both hands behind his body, holding the burning stick Soked in ghee wrapped with white cloth he lights the pyre and leaves the cremation grounds. The others follow. At a gas-fueled crematorium, sacred wood and ghee are placed inside the coffin with the body. The body is carried around the chamber, and a small fire is lit in the coffin before it is consigned to the flames.
All family members return home after bathing. An oil lamp and a vessel of water is set where the body laid. Daily the water in the vessel is changed. During these days family members and close relatives do not visit other homes. Neighbors and relatives bring daily meals to relieve the burdens during mourning. Neither do they attend festivals nor temples, nor take part in marriage ceromonies for a period of one year. While mourning is never Suppressed or denied, Scriptures admonish against excessive lamentation and encourage joyous release. The departed soul is acutely conscious of emotional forces directed at him. Prolonged grieving can hold him in earthly consciousness, inhibiting full transition to the heaven worlds.
After cremation, family members collect the remains at the crematorium. Water is sprinkled on the ash the remains are
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collected on a tray. Ashes are taken to be sprinkled into the river or the Ocean. On the tenth day according to the custums of the family group, the relations gather for a meal of the deceased's favorite foods. A portion of it is offered in front of his photograph. This portion of offered food is later left at a suitable place, along with some lit camphor.
On the thirteenth day or on thity first daya memorial service is performed. A priest conducts a purifying ceremony of the house, and performs the 'sapindikarana' rituals, making one large pinda (representing the deceased) and three small, representing the father, grandfather and great grandfather. The large ball is cut in three pieces and joined with the small pindas to ritually unite the soul with the ancestors in the next world. The pindas are fed to the crows, to a cow or thrown in a river for the fish. Some perform this rite on the eleventh day after cremation.When the sapindikarana ritual is completed, the impurity status ends,
One-Year Memorial
At the first anniversary of the death, a priest is invited to conduct the shraddha rites in the home, offering pinda to the ancestors. This ceremony is done yearly as long as the sons of the deceased are alive (or for a specified period).
Hindu funeral rites are very simple. These funeral rites are normally completed with full devotion, according to the customs, means, and ability of the family, will properly conclude one earthly sojourn of any Hindu soul. Religions such as Hinduism offer our own immortal souls satisfying answers to questions of life and death. Their ancient mythic texts provide real reasons for our existence here on earth. They also demonstrate that death is something that can be prepared for instead of being feared. In addition, they offer the possibility of something to look forward to, so we need not dread our last days on this planet. A true Hindu shall love death as he loves this life.
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12. SYMBOLS OF HINDUISM
N'(z
S. % SN つ -S Tr
ーキ
ശ N
ܓܠ ރަހަ
2
N AUM Άη ι | WN
AUM is the most sacred syllable in Hinduism, first coming to light in the Vedic Tradition. The syllable is sometimes referred to as the "Udgitha" or "pranava mantra" (primordial mantra); it is considered to be the primal Sound, and most mantras begin with it.
The Significance of the Symbol AUM
The symbol AUM (also called Pranava), is the most sacred symbol in Hinduism.This symbol is mentioned in all the Upanishads and in other Hindu scriptures, it is very much elaborated upon in the Taittiriya, Chandogya and Mundaka Upanishads. The goal, which all Vedas declare, which all austerities aim at, and which humans desire when they live a life of continence. The syllable AUM is indeed Brahman and this syllable AUM is the highest. Whosoever knows this symbol obtains all that he desires, shown in Katha Upanishad I, ii, 15-17.
The symbol of AUM contains of three curves, one semicircle and a dot in Sanskrit. The large lower curve symbolizes the waking state, the upper curve denotes deep sleep (or the unconscious) state, and the lower curve (which lies between deep
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sleep and the waking state) signifies the dream state. These three states of an individual's consciousness, and therefore the entire physical phenomenon, are represented by the three curves. The dot signifies the Absolute (fourth or Turiya state of consciousness), which illuminates the other three states. The semicircle symbolizes maya and separates the dot from the other three curves. The semicircle is open on the top, which means that the absolute is infinite and is not affected by maya. Maya only affects the manifested phenomenon. In this way the form of AUM symbolizes the infinite Brahman and the entire universe. Uttering the monosyllable AUM, the eternal world of Brahman, One who departs leaving the body (at death), he attains the superior goal given in Bhagavad Gita, 8.13.
AUM in Hindu tradition
AUM has been seen as the first manifestation of the unmanifest Brahman (the single divineground of Hinduism) that resulted in the phenomenal universe. The Brahman (absolute reality) was one and non-dual to begin with. This started to multiply which caused a vibration which gave rise to sound. This sound was AUM. Creation was set in motion by the vibration of AUM. This sacred symbol, AUM has become emblematic of Brahman just as images are emblematic of material objects. The vibration produced by chanting AUM in the physical universe. The sound of AUM is also called Pranava, meaning that it sustains life and runs through Prana or breath. AUM also represents the four states of the Supreme Being.
Essentially, all the cosmos stems from the vibration of the sound AUM" in Hindu cosmology, Indeed, so sacred is it that it is prefixed and suffixed to all Hindu mantras and incantations. It is undoubtedly the most representative symbol of Hinduism.
Philosophy of AUM
In Hindu metaphysics, it is proposed that the manifested cosmos (from Brahman) has name and form (nama-rupa), and that the closest approximation to the name and form of the universe is AUM, since all existence is fundamentally composed
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of vibration. This is considered by Some to be remniscent of some current physical theories such as quantum physics and super string theory, which describe the universe in terms of vibrating fields or strings.
In advaita philosophy it is frequently used to represent three subsumed into one, a common theme in Hinduism. It implies that our current existence is mithya, or 'slightly lesser reality, that in order to know the full truth we must comprehend beyond the body and intellect and intuit the true nature of infinity, of a divine dround that is imminent but also transcends all duality, being and non-being, that cannot be described in words.
Essentially, upon moksha, mukti, Samadhi, nirvana, liberation, etc. one is able not only to see or know the existence for what it is, but to become it. In attaining truth one simply realizes fundamental unity. AUM in Sanskrit is made up of the letters A, U and M. The Sound emerging from the vocal chords starts from the base of the throat as "A". With the coming together of the lips, 'U' is formed and when the lips are closed, all sounds end in "M". The three letters symbolise the three states (waking, dream and deep sleep), the three deities (Brahma, Vishnu and Siva), the three Vedas (Rig, Yajur and Sama) the three worlds (Bhuh, Bhuvah, Suvah) etc. The Lord is all these and beyond.The formless, attributeless Lord (Brahman) is represented by the silence between two AUM Chants.
According to one scholor the pranava has five parts: A, U, M, the nasal bindu and the reverberation (nada). Liberated souls meditate on the Lord at the end of that reverberation.The Chandogya Upanishad (1.1.1-10) states, that, "The udgitha is the best of all essences, the highest, deserving the highest place, th eighth".
AUM can be seen as Sri Ganesh, whose figure is often represented in the shape of AUM. He is thus known as Aumkar (Shape of AUM). Sri Nataraja, or the Hindu Lord Siva, dancing his dance of destruction, is seen in that popular representation mirroring the image of AUM. It is said to be the most perfect 'approximation' of the cosmic existence within time and space, and
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therefore the sound closest to Truth. 'The First Word AUM, is also called Pranava mantra because its sound emanates from the Prana (vital vibration), which feels the Universe. The scripture says "AUM Iti Ek Aksara Brahman“ (AUM that one syllable is Brahman).
The Power of Chanting AUM
The chanting of AUM infuses new vigour in the body pervading light and consciousness.Therythmic pronunciation of AUM makes the mind serene and pointed, and infuses the spiritual qualifications which ensure self-realization.
It is the sum and substance of all the words that can emanate from the human throat. It is the primordial fundamental sound symbolic of the Universal Absolute. Actually when "AUM" when correctly pronounced, or rather, "rendered", the "A" can be felt as a vibration that manifests itself near the navel or abdomen, the "U" can be felt vibrating the chest, and the "M" vibrates the cranium or the head. The abdominal vibration symbolises Creation. The vibration of the chest represents Preservation, which is also where the lungs are situated (the lungs sustain or preserve the body through breath). The vibration of the head is associated with Destruction or sacrifice, since all that gives up or destroys is first destroyed mentally. Hence, the entire cycle of the universe and all it contains is said to be symbolised in AUM.
Some quotations from Hindu scriptures regarding AUM
Rig-Veda gives the following information; "One who chants AUM, which is the closest form of Brahman, approaches Brahman. This liberates one from the fear of the material world".
"He who has unmanifested potencies and is fully independent, manifests the vibration AUMkara, which indicates Himself. Brahman, Paramatma, and Bhagavan are the three forms. He manifests". AUM takes the form of Gayatri, then Veda and Vedanta sutra, and then it takes the shape of Srimad Bhagavatham.
Lord Krishna says (Bhagavad Gita 7,8 and 9.17), "I am AUM", and that one must chant AUM thinking of Him in order to attain
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Him personally ('mam anusmaran', 8.13). "Just as a spider brings forth from its heart its web and emits it through its mouth, the Supreme Personality of Godhead manifests Himself as the reverberating primeval wital air, comprising all sacred Wedic meters and full of transcendental pleasure. Thus the Lord, from the ethereal sky of His heart, creates the great and limitless Wedic sound by the agency of His mind, which conceives of variegated Sounds such as the sparsas. The Wedic sound branches out in thousands of directions, adorned with the different letters expanded from the syllable AUM, consists of the consonants, vowels, sibilants and semivowels. The Weda is then elaborated by many verbal varieties, expressed in different meters, each having four more syllables than the previous one. Ultimately the Lord again withdraws His manifestation of Vedic sound within Himself." (Bhagavata Purana 11.21.38-40).
RUDRAKSHA
The term Rudraksha, generally means the eyes of Lord Siva or Rudra implying thereby that it was pleasant to the eyes of Lord Siva, and hence so na Ined in His honour. Siva Puranta and Padma Prana write on the method of wearing, reciting mantras and benefits of Rudraksa,
It is said that Lord Siwa once entered a profound state of meditation for the benefit of mankind for a very long time. When he finally emerged from this state and opened his eyes, the deep joy, peace, and love he felt for the human race was expressed with sacred tears which ran down his cheek and fell to earth. Each tear generated a rudraksha tree whose tiny fruits are born of the tears of rudra-the Lord Almighty Himself.
Botanically, the Rudraksha tree is known as Elaecarpus gamitris Roxb. These trees grow in very few places in the world including the Himalayas of India, Nepal, Tibet and, in some parts of Indonesia. They are hudge trees with a wide silhouette whose
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flowers bloom in May and June and fruits ripen in September to November annually. The Rudraksha fruit is a berry varing in size (3-40 mm; 1/8 to 12 inches). It has smooth light green skin and pulp. Lodged within the pulp is a single round seed which has a rough surface and a hole running through it from top to bottom. These seeds are kmown as Rudraksha beads. Each seed possesses one to twenty one vertical lines (longitude lines) running down on its surface. These lines are known as mukhas, or facets, and are natural formations of the seed. Seeds with one vertical line are known as ek-mukhi (one facet); those with two lines are dwimukhi(two facets), and so on, Rudraksha is the fruit which grows in bunches. Its pulp is hard and remains stuck to its seed. It is kept in water for a number of days and then Rudraksha fruit is taken out and the pulp is peeled off.
Rildraksha seeds contain carbon, hydrogen, nitrogen, oxygen and trace elements in combined form. The percentage compositions of their gaseous elements were determined by CH-N analyzer and by gas chromatography. The result shows that Rudraksha beads consist of 50.031 % carbon, 0.95% nitrogen, 17.897% hydrogen and 30.53% oxygen. According to mythology there are four warities of Rudraksha. Rudraksa sanctifies, and destroys the sins by contact and prayers,
Rudraksa has the ability to destroy the sins. The one with natural hole from pole to pole is the best. The one that has the hole drilled is the middling. A rosary with three circular strings in the manner of sacred thread (puunool), each string having of 108 beads should be worn around the neck.
Significance of 108 in Rudraksha maala (garland).
The rosary of Rudraksha or set of mantra counting has 108 beads. 108 has been a sacred number in Hindu religion. This number is explained in Inany different ways.The number 108 may be the product of a precise mathematical function (for example 1 power 1 x 2 power 2x3 power 3 = 108 that is powers of 1 to 1st power =1; 2 to 2nd power=4 (2x2); 3 to 3rd power=27 (3x3x3), 1x4x27=108) which was thought to have special numerological significance, The larger bead (Meru) of the Rudraksha maala
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(garland) not part of the 108. It is not tied in the sequence of the other beads. It is the guiding bead, the one that marks the beginning and end of the mala.
There are 54 letters in the Sanskrit alphabet. Each has masculine (Siva) and feminine (Sakti). 54 times 2 is 108.On the drawing of Sri Yantra there are "marmas" where three lines intersect, and there are 54 such intersections. Each intersections has masculine (Siva) and feminine (Sakti) qualities. 54 x 2 equals 108. Thus, there are 108 points which characterize the Sri Yantra as well as the human body.9 times 12: Both of these numbers have been said to have spiritual significance in many traditions. 9 times 12 is 108. Also, 1 plus 8 equals 9 which is 9 times 12 equals 108.
The heart Chakra contains the intersections of energy lines, which totals to 108.These energy lines focus to form the heart Chakra. One of them, sushumna leads to the crown chakra, and is said to be the path to self-realization.
Marma stanas (sacred spots) are like energy intersections called chakras, which are said to be 108 in number in our body. Some say there are 108 feelings, with 36 related to the past, 36 related to the present, and 36 related to the future.
There are 12 constellations, and 9 arc segments called namshas (chandrakalas).9 times 12 equal 108. Chandra (moon) and kalas are the divisions.In astrology; there are 12 houses and 9 planets. 12 times 9 equal (12x9) 108. The diameter of the sun is 108 times the diameter of the Earth.
The number 108 consists of the numerals 1, 0, and 8.The numeral 1 stands for God or higher Truth, Ostands for emptiness or completeness in spiritual practice, and 8 stands for infinity or eternity.The numeral 1 of 108, and the numeral 8 of 108, when added together equals 9, which is the number of the i.e. 1, 2,3 ... 10, etc. where 0 is not a number (1+2+3+4+5+6+7+8+9 =45 ;4+5=9).
The number 108 is divided, such as in half, third, quarter, or twelfth, so the number of beeds in some of the Rudraksha malas
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(garlands) has 54,36,27, or 9 beads. The Atman (the human soul) after death goes through 108 stages on the journey.
Normally the Rudraksha seeds are round in shape but exceptionally they are found long, semicircular, convex and flat. There is a variety of Rudraksha species which is convex and flat. These are called Bhadraksha and are considered inferior to Rudraksha. Rudraksha are available in large as well as Small sizes. Big Rudrakshas are easily available but small ones are found in less number. The smallest Rudraksha has the size equal to black pepper.It is believed that the garland (mala) of the smallest beads is better than that of any other size. Rudraksha protects the body from outside influences, mental shocks, heart problems and stress. The electro-magnetic waves in the life form may be responsible for amazing powers of Rudraksha discovered several thousand years ago.
Hindu scriptures describe divine qualities of this little bead. One who wears the Rudraksha in the prescribed manner will invoke the energies of Almighty and negative thoughts and emotions will be destroyed. Rudraksha has a calming effect on the central nervous system. It is said that the Rudraksha helps to maintain a normal blood pressure and helps to maintains health. It has no adverse effects and promotes peace of mind and prosperity for the wearer. In various ancient scriptures (i.e. Padma Purana, Siva Purana, Mantramaharnava, Rudrajabalopanishad) it is proclaimed that if a person meets his death while wearing a rudraksha he is released from the cycle of life and death and achieves moksha (liberation).
According to the Hindu scripture, the Rudraksha beads are Supposed to have great mystical powers. The Scripture say that besides being conducive to the spiritual and material well being to the wearer, these beads also posse's medicinal qualities. Sometimes beads are found with figures of various dieties on it.
Normally Rudraksha beads are found with faces from 1 to 14 (the lines on it), but upto 21 faces have also been found.
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Puranic Significance of Rudraksha
On the request of the divines Lord Siva burnt the three daemon forts called Tripurasura who were into disruptive activities. God burnt them without even a weapon just by the smile itself. Three daemons in those forts who were good and devotees of the Lord came out without any harm by the Lord's Grace. At this point of time from the three eyes of the Lord Rudrakshas came out. Since it came from the aksha (eye) of Lord Rudra (a role played by the Supremeshiva), it is called Rudraksha. Skanda puranam details the glory of this great Rudrakshas Ornament.
Upanishads that hail Rudraksha
bhasmajapala japala (brihajapala) ramarahasya akshamalika dakshinamurti irudirakshajapala
HOLY ASH (Vibhuti)
The Holy Ash is very closely associated with Lord Siva. As the God appeared as the column of fire, it was adorned by the ash from that fire. Even today for the Siva Lingam which resembles the infinite column of flame (the Lord), is anointed with this holy ash in specific that symbolizes this association.
Types of Sacred Ashes
1. Karpam is the ash made from cow-dung caught as it drops
by hand and prepared according to agamic law and rites.
2. Anukarpam is the ash made from the cow-dung picked up
from the pasture lands.
3. Upakarpam is the ash prepared from the ashes left behind
after forest fires and the ashes in the brickkiln.
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Methods of preparation of the Holy Ash.
Burn the cow dung of Kapila (brown) cow along with Asvattha, Palasa, Vata, Aragvadha and Vilva chanting the mantras. The resulting ash is called Sivagnija. Alternately the twigs can be burnt in Darbha grass fire chanting Siva Mantra. The ash is sieved through a cloth strainer and the powder is put in a pot (metal, wood, earth or cloth or silk bag). Ash prepared by a devotee can be used by all.
The forehead is an important locus in the body by which a person distinguishes himself by his Jnanan (spiritual wisdom). That glabellar locus (Bhrumadhya) is the 6th locus in Adhara Yogam of Kundalini, Ajna Chakra, by which a man transcends and rises from the secular to the spiritual sphere. As the person acquires external and internal purity there is no need for demonstrative signs on his body like ash stripes. External purity and the advent of internal purity have begun. Siva has taken an abode in his heart, a sign of internal purity. Such a devotee becomes the temple of God and becomes the man of the universe, treating all equally.
These marks teach the devotee that he should remove the triads from his system. They also indicate the opening of the eye of wisdom in Bhrumadhya (spot between the eyebrows).
1. Mummalam (three impurities: Anava Malam, Maya Malam, and Kanma Malam-I-ness and mineness, illusion; selfish actS.
2. It brings relief from three miseries of human existence: Exogenous misery, endogenous misery and theogenous misery (Adhibautika, adhiatmika, Adhidaivika).
3. It depicts the transcendence of rising above the three gunas:
Sattva, Rajas, and Tamas.
Three Stripes
If you are convicted of ego, ignorance and bad karma, you are out and cast into the world of misery of birth and rebirth. You could get out of this Ferris wheel of life and death by reducing
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ego, ignorance and bad karma into ash, earning the three stripes, and showing off your rank by applying the ash on the forehead as three stripes, which are a badge of honor.
Removal of spiritual ignorance is the beginning of the descent of Jnanam (spiritual knowledge and wisdom) into your soul Saktinipatam. The eradication of karma is known as Irruvinaioppu, meaning that both good and bad Karmas are brought to naught (equilibrium) individually.
Ashis called Bhasma meaning that which is honored oradored controlling the essence of the whole universe. The ash represents the essence of the sacred plants. Siva destroys the universe periodically and the resulting ash is the essence of the destroyed universe, which he smears all over his body. The essence of each element constitutes parts of his body. The principle of akasa is his hair, fires his heart, waters his hips, the earth his knees and so on. The tripundraka (three parallel ash marks on the forehead) constitutes the essence of Trinity, Brahma, Vishnu and Rudra. The red Tilaka (dot) constitutes the essence of Mahesvara. Siva means the One who controls everything and whom no one can control. S in Siva is eternal bliss, I Purusa, the primordial male energy; Va Sakti, the primordial female energy. Ash is applied on the body and latter in stripes on the forehead. A round dab of ash on the forehead of the disciple is the mark of Siva, applied by the devotee himself or the Guru, it purifies the devotee. The devotee must regard the guru as Siva. The father brings the son into the world in a physical form and drowns him in the ocean of Samsara, while guru helps him cross the ocean. .
The application of Holy Ash
The Holy Ash, that decorates the bodies of Lord Siva and shaivites, is very sacred and there are prescriptions on how it needs to be adored and adorned. Here are few of those. The two ways of getting adorned with holy ash are trip undram, uddulanam. The first is applying the holy ash in the form of three distinct bands and the second is sprinkling it on the part of the body.
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SOME IMPORTANT DATA REGARDING HINDU RELIGION
Authoritative scriptures of the Hindus
1. Srutis 2. Smritis 3. Itihasas " 4. Puranas 5. Agamas 6. Darsanas
The four Vedas and their sub divisions
1.
2.
3.
The Rig-Veda is divided into twenty-one sections.
Theyajur-Veda into one hundred and nine sections,again it is divided into two parts:
1. The Sukla Yajur-Veda (Vajasaneya)
2. The Krishna Yajur-Veda.(Tattiriya) The Sama-Veda into one thousand sections The Atharva-Veda into fifty sections. In all, the whole Veda is thus divided into one thousand one
hundred and eighty recensions.
Each Veda consists of four parts:
The Mantra-Samhitas or hymns. The Brahmanas or explanations of Mantras or rituals. The Aranyakas (philosophical interpretations of the rituals).
The Upanishads (The essence or the knowledge portion of the Vedas).
The subject matter of the whole Veda is divided into;
The Karma-Kanda or Ritualistic Section deals with various sacrifices and rituals. This Karma - Kanda (rituals) constitute the Mantras and the Brahmanas
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2. The Upasana-Kanda or Worship-Section deals with various kinds of worship or meditation. The Aranyakas constitute Upasana-Kanda (worship).
3. The Jana-Kanda or Knowledge-Section deals with the highest
knowledge of Nirguna Brahman.
(Nirguna = without attributes or forms. Brahman = the Supreme Reality).The Upanishads constitute Jnana-Kanda (knowledge).
The list of 108 Upanishads (as per the list contained in the Muktikopanishad).
{Arranged in four categories according to the particular Veda to which each of them belong}.
Rigveda(10)
1. Aitareya Upanishad
Atmabodha Upanishad. Kaushitaki Upanishad Mudgala Upanishad Nirvana Upanishad Nadabindu Upanishad Akshamaya Upanishad Tripura Upanishad Bahviruka Upanishad Saubhagyalakshmi Upanishad
1
0.
Yajurveda(50)
Katha Upanishad Taittiriya Upanishad Isavasya Upanishad Brihadaranyaka Upanishad Akshi Upanishad Ekakshara Upanishad Garbha Upanishad Prnagnihotra Upanishad
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10.
11.
12.
13.
14.
15.
16.
17.
18.
19. 20.
21.
22.
23.
24.
25.
26.
27.
28.
29.
30. 31. 32.
33. 34.
35.
36. 37.
38.
39.
40.
41.
42.
Svetasvatara Upanishad Sariraka Upanishad Sukarahasya Upanishad Skanda Upanishad Sarvasara Upanishad Adhyatma Upanishad Niralamba Upanishad Paingala Upanishad Mantrika Upanishad Muktika Upanishad Subala Upanishad Avadhuta Upanishad Katharudra Upanishad Brahma Upanishad Jabala Upanishad Turiyatita Upanishad Paramahamsa Upanishad Bhikshuka Upanishad Yajnavalkya Upanishad Satyayani Upanishad Amrtanada, Upanishad Amrtabindu Upanishad Kshurika Upanishad Tejobindu Upanishad Dhyanabindu Upanishad Brahmavidya Upanishad Yogakundalini Upanishad Yogatattva Upanishad Yogasikha Upanishad Varaha Upanishad Advayataraka Upanishad Trisikhibrahmana Upanishad Mandalabrahmana Upanishad Hamsa Upanishad
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43. Kalisantaraaa Upanishad
44. Narayana Upanishad
45. Tarasara Upanishad
46. Kalagnirudra Upanishad
47. Dakshinamurti Upanishad
48. Pancabrahma Upanishad
49. Rudrahrdaya Upanishad
50. Sarasvatirahasya Upanishad SamaVeda (16)
1. Kena Upanishad
2. Chandogya Upanishad
3. Mahat Upanishad
4. Maitrayani Upanishad
5. Vajrasuci Upanishad
6. Savitr Upanishad
7 Aruneya Upanishad
8. Kundika Upanishad
9. Maitreyi Upanishad
10. Samnyasa Upanishad
11. Jabaladarsana Upanishad
12. Yogacudaman Upanishad
13. Avyakta Upanishad
14. Vasudevai Upanishad
15. Jabali Upanishad
16. Rudrakshajabal Upanishad Atharvaveda (32)
1. Prasna Upanishad
2. Mandukya Upanishad
3. Mundaka Upanishad
4. Atma Upanishad
5. Surya Upanishad
6. Narada-Pariviraja Upanishad
7. Parabrahma Upanishad
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8.
9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.
22.
23.
24.
25.
26.
27.
28.
29.
30.
31.
32.
Paramahamsa-Parivirajakas Upanishad Pasupatha-Brahma Upanishad Mahavakya Upanishad Sandilya Upanishad Krishna Upanishad Garuda Upanishad Gopalatapani Upanishad Tripadavibhuti-mahnarayana Upanishad Dattatreya Upanishad Kaivalya Upanishad Nrsimhatapani Upanishad Ramatapani, Upanishad Ramarahasya Upanishad Hayagriva Upanishad Atharvasikha Upanishad Atharvasira Upanishad Ganapati Upanishad Brhajjabala Upanishad Bhasmajabala Upanishad Sarabha Upanishad Annapurna Upanishad TripuratapanII Upanishad Devi Upanishado
Bhavana Upanishad Sita Upanishad
The most important Upanishads
01.
02.
03.
04.
O5.
06.
07.
08.
Isa Upanishad Kena Upanishad Katha Upanishad Prasna Upanishad Mundaka Upanishad Mandukya Upanishad Aitareya Upanishad Taittiriya Upanishad
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09. Chhandogya v Upanishad - 10. Brihadaranyaka Upanishad 11. Kaushitaki Upanishad 12. Svetasvatara Upanishad 13. Maitrayani Upanishad 14. Chhandogya Upanishad 15. Katha Upanishad 16. Mandukya Upanishad 17. Mundaka Upanishad
The Upa-Vedas(subsidiary Vedas) -4
1. The Ayurveda (science of life and health) 2. The Dhanurveda (science of war)
3. The Gandharva Veda (science of music) 4. The Arthasastra (science of polity)
The Vedangas (explanatory limbs to the Vedas) -6
1. The Siksha of Maharshi Panini (Phonetics) 2. The Vyakarana of Maharshi Panini (Sanskrit Grammar) 3. The Chhandas of Pingalacharya (Prosody metre) 4. The Nirukta of Yaska (Philosophy or etymology) 5. The Jyotisha of Garga (Astronomy and astrology) 6. The Kalpas (Srauta, Grihya, Dharma and Sulba) List of Taitireeya (Available Recensions or Shakas Shakala Taitireeya)
Mitrayani Katha Kapisthala Swetaswetara Kanva, Madyandina(Vajasanya) Kauthuma, Ranaayaneeya, Jaimineeya Pippalada Saunaka Brahmanas Aitaraya Aranyakas Aitaraya Kaushitiki (Shankhyayana) Taittireeya (Samhita) Taitireeya Sathapatha Panchavimsa, Shadvimsa, Samavidhana,
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Aarsheya, Devatadhyaya, Jaimineeya Gopatha,
Mantra, Vamsa,
Sankhyayana Taitttireeya Brahad
List of Aranyaka
Upanishads Aitaraya, Bhashkala Aitaraya, Mitrayani, Swetaswetara, Isavasya, Brihadaranyaka, Chandogya, Shrouta Sutras, Aswalayana, Shankhyayana, Apasthamba, Hiranyakesi,
Vaikhanasa,
Manava, Katyayana(Paraskara), Latyayana, Jaimineeya Vikhanasa, Apasthamba, Hiranyakesi, Katha Kaatyayana,
Gobhila,
Jaimineeya,
Dharma Sutras, Apasthamba,
Hiranyakesi, Shankyayana Manava,
Kaushitiki, Mahanarayana, Katakha, Kena Prasna, Mandukya, Mundaka, Baudhayana, Bharadwaja, Vadhoola, Varaha, Khadira, Drahyayana, Grihya Sutras, Ashwalayana, Baudhayana, Vaikhanasa,
Kadira (Paaraskara), Gautama,
Kaushika, Vasishtha, Baudhayana, Gautama,
The Itihasas (religious history)
1. The Valmiki-Ramayana
2. The Yogavasishtha 3. The Mahabharata 4. The Harivamsa
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The Puranas (Eighteen)
There are eighteen main Puranas. Of these, six are Sattvic Puranas and glorify Vishnu; Six are Rajasic Puranas and glorify Brahma; six are Tamasic Puranas and glorify Siva. Sage Bhadrayana, (Vyasa) is the authour of these Puranas.
Vishnu Puranas
01. Vishnu Purana, (23 000 verses) 02. Naradiya Purana, (25 000 verses) 03. Srimad Bhagavata Purana, (18 000 verses) 04. Garuda (Suparna) Purana, (19000 verses) 05. Padma Purana, (55 000 verses) 06. Varah Purana, (24 000 verses)
Brahma Puranas
07. Brahma Purana, (10 000 verses) 08. Brahmanda Purana, (12 000 verses) 09. Brahma Vaivarta Purana, (18 000 verses)
10 Markandeya Purana, (9000 verses)
11. Bhavishya Purana, (14500 verses) 12. Vamana Purana, (10 000 verses)
Siva Puranas
13. Matsya Purana, (14 000 verses) 14. Kurma Purana, (17 000 verses) 15. Linga Purana, (11 000 verses) 16. Siva Purana, (24 000 verses) 17. Skanda Purana, (81 100 verses) 18. Agni Purana, (15400 verses)
The Upa-Puranas (subsidiary Puranas)
01. Sanatkumara Purana, 02. Narasimha Purana, 03. Brihannaradiya Purana, 04. Sivarahasya Purana, 05. Durvasa Purana, 06. Kapila Purana, 07. Vamana Purana, 08. Bhargava Purana, 09. Varuna Purana, 10. Kalika Purana,
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11. Samba Purana, 12. Nandi Purana,
13. Surya Purana, 14. Parasara Purana, 15. Vasishtha Purana, 16. Devi-Bhagavata Purana, 17. Ganesa Purana, 18. Hamsa Purana.
Elemental temples:
Five temples (each enshrining one of the Panchatattva Lingas), five sacred emblems of Lord Siva representing the five basic elements: 1) Earth (prithivi), the Earth Linga is enshrined in the
Ekambareshvara Temple at Kanchipuram. 2) Water (apas), the Water Linga is worshiped at Jambukesh
vara Temple in Trichy. 3) Fire (tejas), the Fire Linga is venerated at the Arunchalesh
vara Temple in Tiruvannamalai. 4) Air (vayu) the Air Linga is venerated at the Shri Kalahasti
Temple, north of Tirupati. 5) Ether (akasha) the Akasha Linga is enshrined at the stun
ning Shri Nataraja Temple of Chidambaram.
The Ten Avatars (incarnations of Visnu)
1. Matsya (fish) 2. Kurma (tortoise) 3. Varaha (boar) 4. Nrsimha (man-lion) 5. Vamana (dwarf 6. Parasurama 7. Ramcandra 8. Krsna, 9. Buddha/Balarama 10. Kalki Alvars (12)
1. Poykai 2. Bhutam 3. Pey 4. Tirumazhisai 5. Nammalvar 6. Periyalvar 7. Andal 8. Kulasekharan 9. Madhurakavi 10. Tondar-adi-podi 11.Tiruppaan 12. Tirumangai
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The scholastic dramas embodying the Rasas (facial expressions)
1. Sringara (decorate or beautify)
2. Vira (brave)
3. Karuna (compassion)
4. Adbhuta (astonishment)
5. Hasya (laugh)
6. Bhayanka (fearsome)
7. Bibhatsa (disgusting or loathsome)
8. Raudra (terrible)
9. Santi (peaceful) The Navagrahas
Names TamilName Flower Colour Grain Gem 1.Sun Sooriya/Ravi Lotus Red Wheat Red Ruby 2.Moon || Chandran White Alari Light Green Paddy Perl(muthu) 3.Mars Sevvai Red Alari Red Toor Dhal Coral 4.Mercury || Budhan White Kanthal Light Green Moong Emeralg
(Manikam)
5Jupiter Guru/Viyalan White Mullai Yellow Chick peas White Topaz 6.Venus Sukran/Welli White Lotus White Mochi Diamond 7.Saturn || Sani Wani/Kuvalai Black Seasame Blue Saphair 8.Rahu Rahu Mandari Black Black Gram Komedagam 9.Ketu Kethu Red Lily Multi colour | Kolu Gram || Vaidurium
Seven Islands (sapta dweepa)
1. Shalmal 4. Shaka
2. Kusha 5. Pushk
3. Krauncha
aa.
6. Jambu
Eight qualities (Shaiva Sidhdhantha philosophy attributes to
the Attributeless Lord shiva) 1. Height of Grace 2. Peerless - Superiorless - Self- absorbing 3. Natural Sensed
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Omniscient Always in Chaste form as Onkara By nature, bondless Limitlessly Blissful
Omnipotent
Fourteen Worlds (According to the Hindu belief)
The seven Higher worlds
1. Satyaloka 2. Tapoloka 3. Janarloka 4. Maharloka 5. Suvarloka 6. Bhuvarloka 7. Bhoolloka
The seven Lower worlds.
1. Atala 2. Vitala 3. Sutala
4. Talaatala 5. Mahatala 6. Raasaatala 7. Paataala
16 Upacharas (services/honourings during a puja, according to Agamas)
01. Aavahana - Welcome/installation 02. Aasana - Giving seat 03. Paadya - Washing the leg 04. Aghya - Washing the hands 05. Aahama - Water to drink 06. Mdhuparka - Sweet (honey) mixture to eat 07. Sanana-Bathe 08. Vastra - Clothe 09. Upavita - Offering holy thread 10. Gandha - Scenting 11. Pushpa - Floral decoration 12. Dhuupa - Incence Smoke 13. Deepa - Light decor 14. Nivedana - Offering (food) 15. Karpura - Camphor light 16. Pradaxina namaskara - Circumambulation and Salutation
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Hindu Cosmological Time Cycles
From the beginning of the kalpa up to the present kaliyuga epoch there are 4567 intervals of a kaliyuga caturyugas (4)
1. Krtayuga 2. Tretayuga 3. Dvaparayuga 4. Kaliyugas
Day
The Hindu day calendar starts with local sunrise. It is allotted five "properties", called anga-S. They are: 01. The tithi active at sunrise 02. The vaasara or weekday 03. The nakshatra in which the moon resides at sunrise 04. The yoga active at Sunrise 05. The karana active at sunrise these are called the panchanga-s
Tithi The angular distance (measured anticlockwise) between the sun and moon as measured from the earth can vary between 0° and 360°. This is divided into 30 parts. Each part ends at 12°, 24 etc. The circle ends at 360°. The time spent by the moon in each of this parts (i.e. the time taken for the angular distance to change by 12) is called one tithi.
Pakshas or fortnights
The month has two pakshas or fortnights. 1. The first 15 tithi-s constitute the bright fortnight or shukla
paksha. 2. The next 15 tithi-s constitute the dark fortnight or krishna paksha. The 15th tithi of the bright fortnight (full moon) is called parnima and the 15th tithi of the dark fortnight (new moon) is called amavasya. The tithiin which the moon is at the time of sunrise of a day is taken to be the tithi for the day.
Months of the lunisolar calendar
When a new moon occurs before sunrise on a day, that day is said to be the first day of the lunar month. The days are not
178

labeled separately from 1st as in the solar calendar, but the tithi is their only label. When two successive days have the same tithi, the latter is called an adhika tithi where adhika means 'extra'. Sometimes, one tithi may never touch a sunrise, and hence no day will be labeled by that tithi. It is then said to be a tithikshaya
where kshaya means "loss'.
Lunar month Tamil month Gregorian month 1. Chaitra Chittirai April/May 2. Vaishâkha Vaikaasi May/June 3. Jyalishtha Aani June/July 4. Ashadha Aadi July/August 5. Shravana Aavani August/September 6. Bhâdrapada || Purattaasi September/October 7. Āshvayuja Aipasi October/November 8. Kārtika Kaarthigai November/December 9. Mârgashirsha || Maargali December/January 10. Pausha Thai January/Febryary 11. Mágha Maasi February/March 12. Phâlguna Panguni March/April
Naming lunar months
The naming of the lunar months based on the nakshatra into which the sun transits within a lunar month, i.e. before the new moon ending the month.
Vaasara (week)
Sanskrit
Tamil
English
01. Ravi Vasara Gnayirru killamai Sunday 02. Soma vâsara Thingal kilamai Monday 03. Mangala vasara Sevvaikkilamai Tuesday 04. Budha vasara Puthan kilamai Wednesday 05. Guru vasara Viyaalakilamai Thursday 06. Shukra vāsara Velikkilamai Friday 07. Shani vâsara Sanikkilamai Saturday
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Tamil
Ashvwini, Bharani, Kaartikai, Rohini, Mirugaseridam, Thirvaathirai, Punarpoosam, Poosam, Aaylyam, Makam, Pooram, Uthiram, Hastham, Chittirai, Swaathi, Visaakam, Anusham, Kettai, Moolam,
Pooradam, Uthiraadam, Thiruvonam, Avittam, Sadayam, Poorataathi, Uthirattathi, Revathi,
Stars and Nakshatra
The stars included in one or more nakshatra.
Sanskrit
Ashvinî
Bharanî
Kritikā
Rohinî Mrighashîrsha Ārdrā
Punarvasu Pushya Âshleshâ Maghâ Pûrva Phalgunî Uttara Phalguni Hasta
Chitrâ
Svâtî
Vishâikhâ Anûrâdha Jyeshtha
Mûla
Pûrva Ashâdhâ
Uttara Ashadha
Shravana
Shravishthâ Shatabhishaj
Stars for the nakshatra.
b and b Arietis 35, 39, and 41 Arietis Pleiades
Aldebaran
ë, ö Orionis Betelgeuse Castor and Pollux ã, ä and è Cancri ä, å, ç, ñ, and ó Hydrae Regulus ä and è Leonis
Denebola
á to á Corvi
Spica
Arcturus á, å, å and é Librae a, a and Ó Scorpionis á, ó, and ô Scorpionis å, æ, ç, è, é, ê, ë, ì and í Scorpionis a and a Sagittarii ae and Ó Sagittarii á, å and á Aquilae á to ä Delphinis ã Aquarii
Púrva Bhádrapada á and á Pegasi Uttara Bhádrapadaä Pegasi and á Andromedae
Revatî
180
æ Piscium

The nakshatra in which the moon lies at the time of sunrise of a day is the nakshatra for the day
Total Nakshatras for Raashis
Nakshatra
AshvWini, Bharani, 1st 4 of Kaartikai,
Post 34 of Kaartikai, Rohini, 1st 4 of Mirugaseridam, 2% of Mirugaseridam, Thirvaathirai, 1% of Punarpoosam,
Post 4 of Punarpoosam, Poosam, Aaylyam,
Makam, Pooram, 1st 4 of Uthiram,
Post 34 of Uthiram, Hastham, 1st /3 of Chittirai,
2nd A of Chittirai, Swaathi, 15" 34 of Visaakam,
Post 4 of Visaakam, Anusham, Kettai,
Moolam, Pooradam, 1st 4 of Uthiraadam,
Post 34 of Uthiraadam, Thiruvonam, 1st /3 of Avittam,
2d % of Avittam, Sadayam, 1st % of Poorataathi,
Post 4 of Poorataathi, Uthirattathi,Revathi,
Rashis(tamil)
Mesha
Vrishabha
Mithuna
Kataka
Simha
Kanya
Tula
Vrishchika
Dhanus
Makara
Kumbha
Meena
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Rashis(English)
Aries,
Taurus,
Gemini,
Cancer,
Leo,
Virgo,
Libra,
Scorpio,
Sagittarius,
Capricon,
Aquarius,
Pisces,

Page 101
Yoga
First, the angular distance along the ecliptic of any object on the sky, measured from Meshadi (as defined above) is called the longitude of that object. When the longitude of the sun and the longitude of the moon are added, they produce a value ranging from 0 to 360°. (Values greater than or equal to 360° must be reduced to less than 360° by subtracting 360°.) This is divided into 27 parts. Each part will now equal 800' (where is the symbol of the arcminute which means 1/60 of a degree.) These parts are called the yoga-S. They are labeled:
Yoga
01. Vishkambha 02. Prîti 03. Âyushmân 04. Saubhâgya 05. Shobhana 06. Atiganda 07. Sukarman 08. Dhriti 09. Shûla 10. Ganda 11. Vriddhi 12. Dhruva 13. Vyåghåta 14. Harshana 15. Vajra 16. Siddhi 17. Vyatîpâta 18. Variyas 19. Parigha 20. Shiva 21. Siddha 22. Sâdhya 23. Shubha 24. Shukla 25. Brâhima 26. Aindra
27. Vaidhriti
Karana
A karana is half of a tithi. Since the tithi-s are 30 in number, one would expect there to be 60 karanas. But there are only eleven. There are four "fixed' karana-S and seven "repeating" karanas. The four 'fixed' karanas are:
182

01. Kimstughna
03. Naga
1. Bava 3. Kaulava 5. Gara 7. Vishti
Month and year of the solar calendar
02. Shakuni
04. Chatushpad
The seven "repeating" karanas are:
2. Bâlava 4. Taitila 6. Vanija
Sun is observed to travel along the ecliptic. The ecliptic is now divided into twelve parts called rashis, starting from the point of Meshadi defined above and moving eastwards. They are:
Sanskrit Tamil
1. Mesha Mesham
2 . VIrishabha Rishabam
3. Mithuna
4. Kataka
5. Simha Simmam
6. Kanya Kanni 7. Tula Thulaam
8.
9. Dhanus
10.Makara
11. Kumbha
12. Mina
Names of a cycle of 60 calendar year
01. Prabhava
03.Shukla 05. Prjāpati
07.Shrimukha
Mithunam
Katagam
Vrishchika Virschigam
Dhansu
Makaram
Kumbam
Meenam
English/zodiac
Aries
Taurus
Gemini
Cancer
Leo
Virgo
Libra
Scorpio Sagittarius Capricon, Aquarius
Pisces
02. Vibhava
04. Pramoda 06.Ángirasa 08. BhâVa
183
Sanskrit
Chaitra
Vaishakha
Jyaishtha Ashadha
Shravana
Bhadrapada Ashvayuja Kartika
Margashirsha
Pausha
Magha Phalguna

Page 102
09.Yuvan
11.ishvara 13. Pramâthin 15.Vrisha 17.Svabhanu
19. Parthiva 21.Sarvajit 23. Virodhin 25. Khara 27.Vijaya 29. Manmatha 31.Hemalambi 33. Vikârin
35. Plava 37. Shobhana 39.Vishvavasu 41. Plavanga 43. Saumya 45. Virodhikrit 47. Pramâdin 49.Rākshasa 51. Pingala 53. Siddhârthin
55. Durmati 57. Rudhirodgàrin 59. Krodhana
Thithis.- (15)
1. Prathamai
Thiruthiyai Panjami Sapthami . Navami 1. Ekaadasi
10. Dhâtri 12. Bahudhanya 14.Vikrama 16.Chitrabhanu
18.Tarana 20. Vyaya 22. Sarvadhârin
24.Vikrita
26. Nandana 28.Jaya 30. Durmukha
32. Vilambi
34.Sharvari 36. Shubhakrit
38. Krodhin
40. Parâbhava
42. Kilaka 44.Sadharana 46. Paritapin 48.Ánanda 50. Nala 52. Kâlayukti 54. Raudra 56. Dundubhi 58. Raktâksha 60.Kshaya
Thuvithai Chathurthi Sashti 8. Astami 10. Dasami 12. Thuvaadhasi
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13. Thiryadasi 14. Chaturthasi 15. Powrnami / Amavaasai
Month and Rtu
Months and the corresponding Ritu
1. Chaitra (Chittirai) – April/May & Vaishâkha (Vaikaasi) -
May/June Vasantha Rtu
2. Jyaishtha (Aani) – June/Jully & Âshâdha (Aadi) - July/
August Greeshma Rtu
3. Shrâvana (Aavani)-Aug/Sept. & Bhādrapada(Purattaasi)-
Sept./Oct. Varsha Ritu
4. Âshvayuja (Aipasi)- Octo. /Nov. & Kârtika (Kaarthigai)-
Nov. /Dec. Sarath Ritu
5. Margashirsha Maargali) - Dec./Jan. Pausha (Thai) - Jan./
Feb. Hemantha Rtu
6. Mâgha (Maasi) — Feb./March & Phâlguna (Panguni) -
March/April Sisiara Rtu
16 Ganeshas Murthas
(1) Sumukaa Ganapathy (2) Ekadhantha Ganapthi (3) Kapilaa Ganapathi (4) Gaja-karnakaa Ganapthi (5) Lambotharaa Ganapathi (6) Vikata Ganapathi (7) Viknara Ganapthi (8) Dhoomaketha Ganapthy (9) Ghandhyaksha Ganapathy (10) Bala Chandra Ganapathy (11) Gajaanana Ganapathy (12) Vakradhantha Ganapthy (13) Soorpakarna Ganapathy (14), Herambaa Ganapathy (15) Vara Siddhi Ganapathy, / Poorvajeya Ganapathy
16) Maha Ganapathy / Raja Ganapathy
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01. O3. 05. O7. O9. 11. 13. 15. 17.
01. O2. 03. 04. O5. 06. O7. O8. 09. 10. 11.
12. 13. 14. 15. 16. 17. 18. 19. 20. 21 22. 23. 24. 25.
Sivalingam Mukhalingam Mahasadasivam Sukhasanamurti Somaskandhamurti Vrisharudhamurti
25 Maheshvara Murthas of Lord Siva
Bhikshatanar
Kamari
Kalari
Kalyana sundarar Rishabh arudhar Chandrashekharar Uma maheshvarar
Natarajar
Tripurantakar
Jalandharari Gajasamharamurti (Matangari) Karalar (Virabhadrar) Shankara narayanar Ardha narishvarar
Kiratar ..
Kankalar
Chandeshanugrahar Chakrapradar Sahaumaskandar (Somaskandhar) Ekapadar
. Gajamukhanugrahar(Vighneshanugrahar)
Dakshina murti Nilakanthar Lingodbhavar Sukasanar
64 Forms of Lord Siva
02. 04. 06. 08. 10. 12. 14.
Llingodbhavar Sadasivam Umamaheshwarar Umeshamurti Chandrashekaramurti Vrishandikamurti
Bhujanggalalitamurti Sandhiyanrittamurti Chandatandavamurti
186
16. 18.
Bhujanggatrasamurti Sadanrittamurti Ganggadharamurti

19. 21.
23.
25.
27.
29. 31. 33. 35.
37. 39. 41. 43. 45. 47. 49. 51. 53. 55.
57. 59.
61. 63.
Ganggavisarjanamurti Kalyanasundaramurti Gajasurasamharamurti Shardhu laharamurti Ganggalamurti Bhixatanamurti Chandeshwaranugrahamurti Yogadaxinamurti Kaiantakamurti Vaguleshwaramurti Apatuddaranamurti Xetrapalamurti Agorastramurti Kiratamurti Ashvarudhamurti Jalandharavatamurti Tripadatrimurti Gaurivarapradamurti Gaurillillasamanvitamurti Garudandikamurti Kurmasamharamurti Varahamurti Raktabhixapradanamurti
20. 22.
24. 26. 28. 30. 32. 34. 36. 38.
40.
42.
44. 46. 48. 50. 52. 54. 56. 58. 60. 62.
64
Tripurantakamurti Ardanarishwaramurti Jvarabhagnamurti Pashupatamurti Keshavarthamurti Simhagnamurti Vyakhyanadaxnamurti Vinadharadaxinamurti Kamadahanamurti Bhairavamurti Vadukamurti VIrabhadramurti Daxayagyaharamurti Gurumurti Gajandikamurti Ekapadatrimurti Ekapadamurti Chakradanaswarupamurti Vishabhaharanamurti Brahmasirachetakamurti Matsyaramurti Prarthanamurti . Sishyabhavamurti
108 Types of Dances of Lord Siva
Sthalapushpaputa Valithoruka Samanaka Swasthikaresitha Nikuttaka Kattischinna Artharesitha Unmath tha Prishtasvasthika Alaatha Aakshiptharesitha Arthaswasthika
187
2.
4.
6.
8.
10.
12.
14.
16.
18.
20. 22.
24.
Varthitha Abhaviththa Leena Mandalaswasthika Arthanikuttaka Lalitha Vakshasvasthika Swasthika Dhikswasthika Kateesama Vikshipthakshiptaka Anjitha

Page 104
25. 27.
29. 31. 33. 35. 37. 39. 41.
43. 45. 47.
49. 51. 53. 55. 57. 59. 61. 63. 65. 67. 69. 71. 73. 75. 77
79. 81. 83. 85. 87. 89. 91. 93. 95. 97.
Bujangathraasitha Nikunchitha Arthamaththalli Paathaapavith thaka Kuurnitha Bujangatrastharesita Vaisaakaresitha Chathura Dhandaresitha Katibrantha Chinna Vrichchika PaarSuvanikuttaka Graanthaka Chakramandala Aakshiptha Arkkala
Aavartha
Vivirtha PaarSuvagraantha Vidhuthbrantha Vivarthigraantha Sthalasamspotitha Gandasuusi Paarsuvajaanu Sannatha Arthasuusi Apakraantha Sarpitha Harinablulutha Nidhambha Karihasththa Simhavi kreetitha Udhvriththa Sthasankattitha Avahiththaka Eelakaakreetitha
188
26. 28.
30. 32.
34.
36. 38. 40.
42.
44. 46. 48. 50. 52. 54. 56. 58. 60. 62. 64. 66. 68. 70. 72.
74.
76.
78. 80. 82.
84.
86.
88. 90. 92. 94. 96. 98.
Uurdhwajaanu Maththalli Resithanikuttitha Valitha Dhandapaksha Nuupura Bramaraka Bujangaanchithaka Vrichchikakuttitha Lathaavrichchka Vrichchikaresitha Viyamsitha Lalaatathilaka Kunchitha Uromandala Thalavilasitha Vikiship tha Dolopaatha Nivivirtha Nisthambhitha Athikraantha Gajakreetithaka Garudapluthaka Parivriththa Gridhraavalleenaka Suusi Suusiviththa Mayuuralalitha Dhandapaatha Bringhoolitha Skallitha Brasarppitha Simhaakarshitha Upasruthaka Janitha
Nivesa Uurdhvriththa

99. Mathaskalithaka 100. Vishnugraanthi
101. Sambharaantha 102. Vishkambha 103. Uthikatitha 104. Vrishabhakreetitha 105. Lolitha 106. Naagaapasarpitha 107. Sakataasya 108. Ganga vatharana
The Twentyfive Lilas of Lord Siva (sportive plays)
1.
10. 11. 12. 13.
14. 15. 16. 17. 18. 19. 20.
21.
22.
23. 24.
25.
Wearing of moon on the head Living with Uma Devi
Riding on Ox Tandawa dance with Kali Marriage with Parvati
Begging Burning of Manmatha or the God of Love Victory over Yama or the God of Death Burning of Tripuras Killing of Jalandarasura Killing of Gajasura Incarnation of Virabhadra
Harihara
Ardhanarisvara Transforming into Kirata (hunter) Assuming the form of Kankala Blessing Chandisvara Drinking poison Giving of Chakra to Lord Vishnu Destroying of obstacles Having sons of Uma Devi with Him Becoming Ekapada Rudra Being in easy pose (Sukhasana) Assuming the form of Dakshinamurti Assuming Linga form
108 Sakthy Peetaas (as in Devi Bhaagaatha)
Kaasi - Vishaalatchy Naimisaaranya - Lingadghaarini
189

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11. 12.
13. 14. 15. 16. 17.
18. 19. 20. 21.
22. 23. 24. 25. 26. 27. 28. 29. 30. 31, 32. 33. 34. 35. 36. 37. 38.
Prayaagai Kandhamaadhana Maanasarova South Maanasarova North Koomandha Mandhara Chaithraatha Hasthinaapura Kanyaakubja Malaiyaachala Eaakambhara Pushkara Kethaara Himaachala Kokarna Sthaneswara Vilwaka Sri Chila Bhathreswara Varaha hills Kamalaalaya Rudhrakoti Kaalaanjara Chaalakrama Sivaling Mahalinga Mahota Mavpuri Sandhaana Gaya Prushothama Sahasraksha Hiranyaaksha Vipaasa Punravardhana Suyaarswa
Lalithambigai Kaamuki Kumuthaambigai Viswakarma Komathi Kaamachaarini Madhothkadaa Jayanthi Gowri
Rambha Keerthimathi Visveswari Sanmaakkadhaayini Mandhaa PuthraKaanika Bhavani Vilwapathirika Maadhavi Bhathra
Jeya
Kamala Rudhraani Kaalikaa Maha Devi Jalapriya Kapila Mukuteswari Kumaari Lalithambigai Mangala Vimala Uthpalakshi Mahotpala Amokaakshi Paatala Naarayan

39.
40.
41.
42.
43.
44.
45.
46.
47.
48.
49.
50.
51.
52.
53.
54.
55.
56.
57.
58.
59.
60.
61.
62.
63.
64.
65. 66. 67. 68.
69. 70. 71.
72.
73.
74.
Thirikuuta Vipula Malaiyachala Sahyaathri Harichandra Ramatheertha
Yamuna Kotitheertha Maadhavavana Gothaavari Gangaatwaara Sivakunda Devithataaka Dwaaraka Brindhaavana Mudhura(North) Paathaala Chithrakuuta Vindhiya Hilla Karaveera Vinaayaka Vaidhiyanaatha Mahakaala Usnatheertha Vinhya Hills Mandavya Maheswara Buri Sukavanda Amarakanda Someswara Prapaasa Saraswathy Mahaalaya Bhayoshni Gradhasowsa Kaarhika
191
Rudrasundhari Vipula Devi Kalyaani Eaka Veera Chandrika
Ramanaa Mreghawathi Kotivii Sugantha Trisandhiya Rathipriya Subhaanandha Nandhini
Rukmani Raadha Devaki
Parameswari
Seetha Vindhiyavaasini Mahalakshmi
Umadevi Aaroghya Maheswari Abhaya Nidhamba Mandavi Swaaha Prakandaka Chandika Varoha Pushkaraavathi Devamaatha Mahobhaagha Pinganeswari Simhika Athisaankari

Page 106
75. 76. 77 78. 79. 80. 81. 82. 83. 84. 85. 86. 87. 88. 89. 90. 91. 92. 93. 94. 95
96. 97. 98. 99
100. 101. 102. 103.
104
105. 106. 107. 108.
Udhbhawavartha Sonasangama Chiththavana Parathasrama Jaalaandhra Kishkandha Hill Devatharu Vana Kashmir Himaachala KapaaMochana(N) KapaaMochana(S) Kaayavarohana Bhindaaraka Chandrabhaagaa Achchoththa Veeni
Bhadhri Uthraguru Kuchadhweepa Hemakuuta Kumudha Achwatha Vaisrawana Veethamukha Siva
Devaloka Brahmamuka Suuriya Mathirukahands Pathiwrutha Sthree Jeevananas Vishnuhridhya Ardhanari
– Loolaa - Subahadra - Maatha - Anakaalakshmi - Vishvamuki - Thaara - Pushti - Metha - Bimapushtivisweswari - Sudhi - Budhi - Maathaa - Tharuthi - Kalaa - Sivadhaarini - Amrthaa - Harvasi - Aushadhi - Kushodhaka - Manmatha - Sathiyavaahini
- Vandhaniya
- Neethi - Gayatri - Parwathi - Indrani - Saraswathy - Prabha - Vaishnavi - Arundhathi ----- Thiloththama - Brahmakala - Mahalakshmi - Uma

Names of 63 Nayanmaars (Thani adiyar) and the Gurupuja Masa-Nakshthram
. Thirunilakanda nayanar . Iyarpakai nayanar . Ilaiyankudi mara nayanar . Meypporul nayanar . Viranminda nayanar . Amarnidhi nayanar
· Eripaththa nayanar
· Enathinatha nayanar . Kannappa nayanar
10. Kunkiliyakkalaya nayanar 11. MAnak kanychara nayanar
12. ArivattAyanayanar 13. Anaya nayanar 14. Murththi nayanar 15. Muruga nayanar
16. Uruththirapachupathi nayanar 17. Thirunalaippovar nayanar 18. Thirukkuripputh thondarnayanar
19, Chandicha nayanar
20. Thirunavukkaracharnayanar
21. Kulachchirai nayanar
22. Perumizalaik kurumba nayanar
23. Karaikkal ammaiyar 24. Appudhiadikalar 25. Thiru nilanakka nayanar 26. Naminandhi nayanar
27. Thirunyanychampandhar
28. Eyarkon kalikamar 29. Thirumula nayanar 30. Dhandiyadikal
31. Murgga nayanar
Thai - Vichakam Markazi - Uththiram Avani - Makam Karththikai - Uththiram Chithithirai - Thiruvadhirai Ani - Puram Machi - Hastam Purattachi - Uththiram Thai-Mirugachircham Avani - Mulam Markazi - SWadhi Thai-Thiruvadhirai Karthikai-Hastam Adi-Kruthikai Vaikachi-Mulam Purattachi — ASvini Purattachi - Rohini Chiththirai - Swathi Thai-Uththiram Chiththirai-Chathayam Avani-Anusham Adi - Chiththirai Panguni - Swati Thai-Chadhayam Vaikachi - Mulam Vaikachi - Pusam Vaikachi - Mulam Ani - Revati Aippachi - Asvini Panguni-Chadhayam Karththikai - Mulan

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32. Chomachi mara nayanar Vaikachi – Ayilyam
33. Chakkiya nayanar Markazi-Puradam 34. Chirappuli nayanar Karththikai – Puradam 35. Chiruththonda nayanar Chiththirai – Barani 36. Kazarirruarivar mayanar Adi-Swati
(cheramanperumalnayanar) 37. Gana nadha nayanar Panguni - Thiruvadhirai 38. Kurruva nayanar Adi Thiruvadhirai 39. Pukazch choza nayanar Adi – Kruththikai 40. Narachinkamunaiyaraiya nayanar Purattachi - Chadhayam 41. Adhipaththa nayanar Avani - Ayilyam 42. Kalikkamba nayanar Thai - Revathi 43. Kaliya nayanar Adi - Kettai 44. Chaththi nayanar Aippachi - Pucham 45. Aiyadikal kadavar kon nayanar Aippachi - Mulam 46. Kanampulla nayanar Karththikai-Karththikai 47. Karinayanar Machi - Puradam 48. Ninra chir nedumara nayanar Aippachi - Barani 49. Vayilar nayanar Markazi - Revathi 50. Munaiyaduyar nayanar Panguni - Pusam 51. Kazarchinka nayanar Vaikachi - Barani 52. Idankazi nayanar Aippachi-Karththikai 53. Cheruththunai nayanar Avani - Pusam 54. Pukazth thunai nayanar Avani - Ayilyam 55. Kotpuli nayanar Adi - Kettai 56. Puchalar nayanar Aippachi - Anusham 57. Mankayarkkarachiyar nayanar Chiththirai - Rohini 58. Necha nayanar Pankuni — Rohini
59. Kochchenkat choza nayanar Machi - Chadhayam 60. Thirunllakanda yazppana nayanar Vaikachi - Mulam
61. Chadaiya nayanar Markazi - Thiruvadhirai 62. Ichainyaniyar nayanar Chiththirai-Chiththirai 63. Chundhara murthi nayanar Adi - Swathi
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Thokai adiyar -9
1. Thillai vazandhanar First day of Chiththirai 2. Poyyadimai illadha pulavar Last day of Panguni 3. Paththarayp panivar Last day of Panguni 4. Paramaniye paduvar Last day of Panguni 5. Chiththaththaichchivan paievaiththar Last day of Panguni 6. Thiruvarurp pirandharkal Last day of Panguni 7. Muppodhum thirumenithinduvar Last day of Panguni 8. Muzuniru puchiya munivar Last day of Panguni 9. Appalum adicharindhar Last day of Panguni
Great Shaivite Devotees, Saints and Sages
Samayakkuravar - Nalvar Agaththiyar Thirumalikaith. Thevar Chendhanar Karuvurth Thevar Punthuruththi Nambi Kadanambi Kandaradhiththa Choza Thevar Venattadikal Thiruvaliyamudhanar . Purudoththama Nambi . Chedhirayar . Alavayudaiyar . Nakkirar . Kalladar . Kapilar . Paranar . Ilamperuman Adikal . Adhiravadikal . Pattinaththar . Nambiyandar Nambi . Chekkizar . Thilakavathiyar
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23.
24.
25. 26. 27.
28. 29.
30.
31. 32. 33. 34. 35. 36.
37. 38. 39. 40.
41.
42.
43.
44. 45.
46. 47. 48.
49. 50. 51. 52.
Paravaiyar
Changiliyar Thiruviyalur Uyyavandhadheva Nayanar Thirukkadavur Uyyavandhadheva Nayanar Meykanda Dhevar Arunandhi Shivachariyar Manavachakan Kadandhar Maraignyana Champandha Chivachchariyar Umapathi Sivachariyar Kachchiyappa Sivachariyar Kumaraguruparar
Auvaiyar
Chembiyan Madheviyar Thirumuraikanda Chozan (Iracharacha Chozan) Paranychodhi Munivar Muththuth Thandavar
Thayumanavar
Iramalinka Vallalar Yyazppanam Arumuka Navalar Marudhu Pandiyar
Ramana Maharishi
Panchacharyaru
Sharanaru
Banasura
Vyagrapada Maharishi Upamanya Maharishi
Dadichi Maharishi
Agastya Maharishi
Brungi Maharishi
Patanjali Maharishi
The period for the usage of the flowers for puja
Specified number of days (expiry period) for the flowers to be used for worship after plucking from the plant. The flowers would have before the following and The petals of the flowers
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should not be pulled apart while offering. The leaves could be pulled separately and offered.
1.
Lotus - 5 days Vilva - 6 months Neydhal - 3 days Mathulai - 1 day Lamichchai - for ever
:
Arali - 3 days
Tulasi - 3 months Champaka - 1 day Jasmins - 1 day
Leaves normally used for worship
Achivalli VilVa Kalharam Marudhani Mukiz Nelli Tulasi
2.
4.
6.
8.
10.
12.
14.
Five Vilva Pathraas (Leaves)
1. Vilvam
3. Nochchi
5. Vilaathi
Anointment
1.
3
5.
7
2.
4.
Arugu Dharppam Lotus Marukkozundhu Nayuruvi Champaka Vishnugranthi
Kiluvai Mullai
Pure river water, well water, pure pond or lake water are said to be the holy anointment of the Murthi (idol of Lord). The flowers with fragrant aromalike Padhiri, Seetheviyarsenkaluneer, Uthpalam, Vishnukranthi, Alari, Lotus, Champaka,Vilva would be put in this water for anointment. Fresh water should be used.
The following order of anointments is given in Sakalagama sangraham for abisheka of Murthis.
Sesamum oil
... White rice flour
Turmeric-powder
. Milk (unboiled cow's milk)
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2.
4.
6.
8.
Panchagavya Nellimulli -powder Panchamrita *
Curd

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9. Ghee 10. Honey
11. Sugarcane juice 12. Fruit juice e&
13. Tender coconut 14. Cooked rice
15. Sandal paste 16. Snapannir(rose water) Panchamrita
* Rasapanchamrita - A mixture of cow's milk, curd, ghee (boiled
butter), sugar and honey. A trace of Kasthuri (Musk of Musk deer), Korochana, Karpura (Cinnamomum camphora), Ealam (Elettaria cardamomum), Karambu (Eugenia caryophyllatainflorence), Thakkolum (Calyptranthes jambaeana), Kacholum (Guilandina bonduc) spices are added
Pala (fruit) Panchamrita - A mixture of the fruits of mango, jack and banana
Panchagavyam - The mixture of the cow's milk, curd, ghee, water and dung in prescribed proportion.
Time in Hindu concept
Time in Hindu conception is, cyclical and infinite.The Cosmic time has neither a beginning nor an end. Hindu systems consider time differently.
Nyaaya-Vaisheshika, Mimaamsaa, Raamaanuja Vedaanta, Dvaita Vedaanta etc. consider time to be an objective reality.
Saankhya-Yoga considers time to be an evolute of Matter. Shankara ved Anta considers time to be an illusion [Maayaa).
All Hindu traditions except the Mimaamsaa system believe the cosmic time scheme.
The two versions of time concept
Version 1
10 Gurvakshara = 1 Praana (respiration) (4 sec) 6 Praana = 1 Vinaadi (24 sec) 60 Vinaadi = 1 Naadi (24 min) 60 Naadi = 1 Day
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One day is from Sunrise to sunrise in the Hindu system.
Movement of the Sun (with respect to the earth) from 0 degrees of one Zodiac Sign to the next is considered a month.
For instant, 0 degrees Aries to 0 degrees Taurus is the first month. From 0 degrees Taurus to 0 degrees Gemini is the second month, etc.
2 months = 1 Rtu (season)
3 Ritus = 1 Ayana (direction of movement of the Sun relative to the latititudes)
2 Ayanas = 1 Samvatsara or solar year
The Hindu system does not take into consideration of leap years. Some years have 365 days and some 366 days, and the precise definition of a New Year is the entry of the Sun into 0 degrees Aries. One complete revolution around the Sun from 0 degrees Aries back to 0 degree Aries constitues one year. Each Solar year is given a name and attribute. They go in cycles of 60 years.
One Solar Year = One Day of the Celestials
360 Celestial Days = 1 year of the Celestials
12,000 Celestial Years = 1 Mahaayuga
i.e. 1 Mahaayuga = 4,320,000 solar years
Each Mahaayuga consists of 4 Yugas
i. Kruta Yuga (also called Satya Yuga) = 4,800Celestial years
= 1.728 million solar years
ii. TretaYuga = 3,600 Celestial years = 1.296 million solar
years
iii. Dwaapara Yuga = 2,400 Celestial years = 864,000 solar
years
iv. Kaliyuga = 1,200 Celestial Years = 432,000 solar years
1 Manu (or Manvantara — time of Manu) = 71 Mahaayugas 1 Kalpa = 14 Manus (or Manvantaras) (1 kalpa = 1 day of Brahmaa)
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Brahmaa's life is 100 years = 360 times 100 Brahmaa days
= 36,000
Kalpas = 504,000 Manus = 35,784,000 Mahayugas
= 153.8712 trillion solar years
Version 2
3 Paramaanus = 1 Anu
3 Anus = 1 Vedha
3 Vedhas = 1 Lava
3 Lavas = 1 Nimesha 3 Nimeshas = 1 Kshana 5 Kshanas = 1 Kaashthaa 15 Kaashthaas = 1 Laghu 15 Laghus = 1 Naadika 2 Naadikas = 1 Muhurta 30 Muhurtas = 1 Ahoraatra (24 hour period) 15 Ahoraatras = 1 Paksha 2 Pakshas = 1 Maasa
2 Maasas = 1 Rtu
3 Rtus = 1 Ayana 2 Ayanas = 1 Samvatsara (1 year) 20,736,000,000 Samvatsаras = Krutayuga 15,552,000,000 Samvatsаras = Tretaayuga 10,368,000,000 Samwatsaras = Dwaaparayuga
| 5,184,000,000 Samvatsаras = Kaliyuga
The
4 of these yugas together = 1 Mahaayuga 18 Mahaayugas = 1 Manvantara 14 Manvantaras = 1 Kalpa
At the end of a kalpa is pralaya (dissolution of the Universe). Universe comes into being all over again and another kalpa
cycle begins.
With respect to the Hindu calendar, the source document is
the Surya Siddhanta. Hindus over the ages have followed the Solar Calendar
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Fifteen ceremonies Hindus.
Garbhaabhaan
Punsawan Seemantonnayan Jaatkaranam Naamakaranam Nishkranam
Annapraashanam Choodaakaranam
Karnavedhi Vedaarambha
Samaavartanam
Vivaaham Vaanprastham
Sanyaasam
Anteshthi
(Sanskaras or Sacraments) of
Prayer for conceiving baby. Prayer once conceived End of the pregnancy period Prayer immediately after baby born Name giving ceremony First long journey of the baby from home
Rice feeding ceremony Shaving the head for the first time after birth
Ear Piercing ceremony Begin study of holy Granthas and Scriptures
Graduation in Scriptures Wedding ceremony Taking up the path of devotion and retire from worldly desires Totally detached from worldly desires and renouncing oneself to God Funeral ceremony with the final rituals
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VINAYAKA (GANESHA) ASTOTTARA SHATANAMAVALI
Slokam Shuklaambara Dharam Vishnum Shashi Warnam Chatur Bhujam Prasanna Wadanam Dhyaayet Sarva Vighina Upashaanthaye.
Wakratunda Mahakaaya Suryakoti Samaprabha Nirvighnam Kuru Mey Deva Sarva Kaayeshu Savada
Agajaanana Padmaarkam Gajaananam Aharnisham Anekadantham Bhaktaanaam Ekadantam Upaasmahey
Gajaananam Bhoota Ganaadhi Sevitam Kapitta Jamboophaala Saara Bhakshitam Umaasutam Shoka Vinaasha Kaaranam Namaami Vighneswara Paada Pankajam
AUM Vinayakaaya naamaha AUM Vignaraajaaya naamaha AUM Gowreeputhraaya naamaha AUM Ganeswaraaya naamaha AUM Skandhagrajaaya naamaha AUM AVyaya naamaha AUM Puuthaaya naamaha AUM Dhakshaaya naamaha AUM Addhakshaaya naamaha AUM Dwijappriyaaya naamaha - 10 AUM Agnigarbhachchidhe naamaha AUM Indrasripradhaaya naamaha AUM Vaanippradhaaya naamaha AUM AVyaaya naamaha AUM Sarva sidhipradhaaya naamaha AUM Sarwathanayaaya naamaha AUM Sarvareeppriyaaya naamaha AUM Sarvaathmakaaya naamaha AUM Sreshtika thre naamaha AUM Devaaya naamaha - 20 AUM Anekaarchchithaaya naamaha AUM Sivaaya naamaha AUM Suddhaaya naamaha AUM Budhipriyaaya naamaha AUM Santhaaya naamaha AUM Brahmahaaarine maamaha AUM Gajaananaaya naamaha AUM Dwaimaathreyaaya naamaha AUM Munisthuththiyaaya naamaha
AUMBhaktha vigna vinaasanaaya
naamaha - 30 AUM Eakadhanthaaya naamaha AUM Chathurbhaahave naamaha AUM Chathuraaya naamaha AUM Sakthi samyukththaaya naamaha AUM Lambhootharaaya naamaha AUM Soorpa karnaaya naamaha AUM Haraye naamaha AUM Brahma vidhuththamaaya naamaha AUM Kaalaayaa naamaha AUM Grahapathaye naamaha - 40 AUM Kaamine naamaha AUM Somasuuryagni lochanaaya
naamaha AUM Paasamkusa dharaaya naamaha AUM Chandaaya naamaha AUM Gunaatheethaaya naamaha AUM Niranjanaaya maamaha AUM Akalmashaaya naamaha AUM Swyamsidhaaya naamaha AUM Sidhaarchitha padhaambhujaaya
naamaha AUM Beejapuuraphlaasaaskthaaya
naamaha-50 AUM Varadhaaya naamaha AUM Saaswathaaya naamaha AUM Krithine naamaha AUM Dwijapriyaaya naamaha
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AUM Veethabhayaaya naamaha AUM Gadhine maamaha AUM Chakrine naamaha AUM Ikshuchaapadrethe naamaha AUM Sridaaya naamaha AUM Ajaaya naamaha - 60 AUM Uthpalakaraaya naamaha AUM Sripadaye maamaha AUM Sthuthiharshithaaya naamaha AUM Kulaadh ribethre maamaha AUMJatilaaya naamaha AUM Kalikalmashanaasakaaya naamaha AUM Chandrachuudaamanaye naamaha AUM Kaanthaaya naamaha AUM Paapahaarine naamaha AUM Samahithaaya naamaha -70 AUM Aasreethasrikaraaya naamaha AUM Sowmyaaya naamaha AUM Bhakthavaamchithadhaayakaaya
naamaha AUM Shaanthaaya naamaha AUM Kaivalya Sukhadhaaya naamaha AUM Sachchidhaanandha vigrahaaya
naamaha AUM Gnananine naamaha AUM Dhayaaukthaaya naamaha AUM Dhaathaaya naamaha AUM Brahmadwesha vivargithaaya
naamaha - 80 AUM Pramaththadiththyabhayadhaaya
naamaha AUM Shrikantaaya naamaha
AUM Viibudeswaraaya naamaha AUM Ramaarchithaaya naamaha AUM Vidhaye naamaha AUM Naaga raaja yagnopaveethakaaya
naamaha AUM Sthulula kantaaya naamaha AUM Swayamkarthe naamaha AUM Sama ghosha priyaaya naamaha AUM Parasmi naamaha - 90 AUM Sthululathundaaya naamaha AUM Agranyai naamaha AUM Dheeraaya naamaha AUM Waageesaaya naamaha AUM Sidhidhaayakaaya naamaha AUM Duurwabiliwapriyaaya naamaha AUMAwyaktha muurthaye naamaha AUM Adbutha muurthimathe naamaha AUM Sailemdra thanu jothsamga
khelanothsuka maana saaya naamaha AUM Swalaavanyasudhaasaaraaya
naamaha - 100 AUM Jithamanmathavigrahaaya naamaha AUM Samasthajaghadhaadhaaraaya
naamaha AUM Maayine naamaha AUM Muushaka vaahanaya maamaha AUMHrushtaaya naamaha AUM Thushtaaya naamaha AUM PraSannaathmane naamaha AUM Sarvasidhipradhaayakaaya naamaha
- 108
lti Sri Vinaayaka Astotharasatha divya naamaarchanam sampuurnam
SRI SUBRAHMANYA ASHTOTTARA SATHA NAAMAWALI
Slokam Shadvakthram sikhivaahanam thrinayanam Chithraambaraalamkritham sakthim vajramasim Trisuulamabhayam khetam dhanuschakram Paasam kukkutamankuSamChavaradham Dhoridbharadhaanam Sadaadhaye deepSithasidhitham SivaSutham skandham Sufaaraadhitham
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AUM Skandaaya namaha AUM Guhaaya namaha AUM Shanmukhaaya namaha AUM Baalanetrasutaaya namaha AUM Prabhave mamaha AUM Pingalaaya namaha AUM KrittikaaSunave namaha AUM Shikhivaahanaaya namaha AUM Dvinadbhujaaya namaha AUM Dvinannetraaya namaha - 10 AUM Shaktidharaaya namaha AUM Pisidaasaprabhajanaaya namaha AUM TaarakaaSuraSamhaarine namaha AUM RakSObalavimardanaaya namaha AUM Mattaaya namaha AUM Pramattaaya namaha AUM Unmattaaya namaha AUM SurasainyasurakSakaaya namaha AUM Devasenaapataye namaha AUM Pragnya namaha - 20 AUM Kripalave namaha AUM Bhaktavatsalaaya namaha AUM Umaasutaaya namaha AUM Shaktidharaaya namaha AUM Kumaaraaya namaha AUM Krauncadharanaaya namaha AUM Senaanye namaha AUM Agnijanmane namaha AUM Viskhaaya namaha AUM Shankaraatmajaaya namaha- 30 AUM Sivasvaamine namaha AUM GamaSWaamine namaha AUM SarvaSwaamine namaha AUM Sanaatanaaya namaha AUM Anantasaktaye namaha AUM Aksobhyaaya mamaha AUM Parvatipriyanandanaaya namaha AUM Gangasutaaya namaha AUM SarOdbhutaaya namaha AUM Atmabhuve namaha - 40 AUM Pavakatmajaaya namaha AUM Maayaadharaaya namaha AUM Prajrimbhaaya namaha AUM Ujrimbhaaya namaha AUM Kamalaasanasamstutaaya namaha
AUM Ekavarnaaya mamaha AUM Dvivarnaaya namaha AUM Trivarnaaya namaha AUM Sumanohara namaha AUM Caturvarnaaya namaha - 50 AUM Pancavanya namaha AUM Prajapataye namaha AUM Trumbaaya namaha AUM Agnigarbhaaya namaha AUM Samigarbhaaya namaha AUM Visvaretase namaha AUM Surarighne namaha AUM Hiranyavarnaaya namaha AUM Subhakrite namaha AUM Wasumate namaha - 60 AUM WatuveSabhrite namaha AUM BhOOShane namaha AUM Kapastaye namaha AUM Gahanaaya mamaha AUM Chandravarnaaya namaha AUM Kaaladharaaya namaha AUM Maayaadharaaya namaha AUM Mahaamaayine namaha AUM Kaivalyaaya namaha AUM Sahatatmakaaya namaha -70 AUM Visvayoonaye namaha AUM Ameyatmane namaha AUM Tejonidhaye namaha AUM Anaamaayaya namaha AUM Parameshtine namaha AUM Parabrahmane namaha AUM Vedagarbhaaya namaha AUM Viratsutaaya namaha AUM Pulindakanyaabhartre namaha AUM Mahaasarasvatavradaaya namaha
80 AUM Aasritaa Kiladhaatre namaha AUM Choraghnaaya namaha AUM Roganasanaaya namaha AUM Anantamoortaye namaha AUM Aanandaaya namaha AUM Shikhandhikritagedanaaya namaha AUM Dambhaaya namaha AUM Paramadambhaaya namaha AUM Mahaadambhaaya namaha
204

AUM Vrishakaapaye namaha - 90 AUM Karanopaatadehaaya namaha AUM Kaaranaatita Vigrahaaya namaha AUM Anishvaraaya namaha AUM Amrithaya namaha AUM Praniaya namaha AUM Pranaayamaparaayanaaya namaha AUM Writakandare namaha AUM Viraghnaaya namaha AUM Raktashyamagalaaya namaha
AUM Mahate namaha -100 AUM Subrahmanyaaya namaha AUM Paravaraaya namaha AUM Brahmanyaaya namaha AUM Brahmanapriyaaya namaha AUM Loka Gurave Namaha AUM Guhapriyya Namaha AUM Aksaayaphalapradaaya namaha AUM Shri Subrahmanyaayanamaha AUM Sarawanabhavaaya namaha- 108
Iti Subramaniya Astotharasatha divya naamaarchanam Sampuurnam SVA ASHTOTARINAMAVAL
Slokam
Vande sambumumaapathim suragurum Vande Jegathkaaranam Vandepannaka bhuushanam mirigadhram Vandepasuunaam pathim Wande suuriya sasaanga vanhi nayanam Wande mukundhapriyam Vande bhaktha janaasriyancha varatham Vande sivam sankaram
AUM Sivaya namaha AUM Mahesvaraya namaha AUM Shambhave namaha AUM Pinakine namaha AUM Shashishekharaya namaha AUM Wamadevaya namaha AUM Virupakshaya namaha AUM Kapardine namaha AUM Neelalohitaya namaha AUM Sankaraya namaha -10 AUM Sulapanaye namaha AUM Katvangine namaha AUM Vishnuvallabhaya namaha AUM Shipivishtaya namaha AUM Ambikanathaya namaha AUM Shrikantaya namaha AUM Bhaktavatsalaya namaha AUM Bhavaya namaha AUM Sarvaya namaha AUM Trilokeshaya namaha -20 AUM Shitakanthaya namaha AUM Shivapriyaya namaha AUM Ugraya namaha AUM Kapaline namaha AUM Kaamaraye namaha AUM Andhakasura sudamaya namaha
AUM Gangadharaya namaha AUM Lalatakshaya namaha AUM Kalakalaya namaha AUM Kripanidhaye namaha -30 AUM Bhimaya namaha AUM Parashu hastaya namaha AUM Mrigapanayae namaha AUM Jatadharaya namaha AUM Kailasavasine namaha AUM Kawachine namaha AUM Kathoraya namaha AUM Tripurantakaya namaha AUM Vrishankaya namaha AUM Vrishabharudhaya namaha -40 AUM Bhasmoddhulita vigrahaya namaha AUM Samapriyaya namaha AUM Svaramayaya namaha AUM Trayimurtaye namaha AUM Anishwaraya namaha AUM Sarvagyaya namaha AUM Paramatmane namaha AUM Somasuragni lochanaya namaha AUM Havishe namaha AUM Yagyamayaya namaha -50 AUM Somaya namaha AUM Panchavaktraya namaha
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AUM Sadashivaya namaha AUM Vishveshwaraya namaha AUM Virabhadraya namaha AUM Gananathaya namaha AUM Prajapataye namaha AUM Hiranyaretase namaha AUM Durdharshaya namaha AUM Girishaya namaha -60 AUM Girishaya namaha AUMAnaghaya namaha AUM Bujangabhushanaya namaha AUM Bhargaya namaha AUM Giridhanvane namaha AUM Giripriyaya namaha AUM KrittivaSaSe namaha AUM Purarataye namaha AUM Bhagavate namaha AUM Pramathadhipaya namaha -70 AUM Mritunjayaya namaha AUM SukShimatanave namaha AUM Jagadwyapine namaha AUM Jagadgurave namaha AUMWyomakeshaya namaha AUM Mahasenajanakaya mamaha AUM Charuvikramaya namaha AUM Rudraya namaha AUM Bhutapataye namaha AUM Sthanave namaha -80
AUM Ahirbudhnyaya namaha AUM Digambaraya namaha AUM Ashtamurtaye namaha AUM Anekatmane namaha AUM Satvikaya namaha AUM Shuddha vigrahaya namaha AUM Shashvataya namaha AUM Khandaparashave namaha AUM Ajaya namaha AUM Papavimochakaya namaha -90 AUM Mridaya namaha AUM Pashupataye namaha AUM Devaya namaha AUM Mahadevaya namaha AUM Avyayaya namaha AUM Haraye namaha AUM Pashudantabhide namaha AUM AVyagraya namaha AUM Dakshadhvaraharaya namaha -100 AUM Haraya namaha AUM Bhaganetrabhide namaha AUM AVyaktaya namaha AUM Sahasrakshaya namaha AUM Sahasrapade namaha AUM Apavargapradaya namaha AUM Anantaya namaha AUM Taarakaya namaha AUM Parameshwaraya namaha -108
ti Siva Astotharasatha divya naamaarchanam sampuurnam
CHIDHAMBHARA SIWA THAANDAWA ASHTOTTAR| NAMAWALl
Sokam
Sayabhasmaara preshtesththithapadha vilasath vaamamudhrathiyapaadham Jwaalamaalaasumadhiya matanamahiwa sardhuulapaadhaadhiseviyam Basmoodhuulanam anghamaaliya vilasath vaameumaasevitham Vanhidholakaraabhayancha dhamarum Dhathithwa thaandavamuurthymbhaje
AUM Sadhasiva thaandayaya namaha
AUM Maheswara thaandayaya namaha
AUM Rowdhra thaandayaya namaha
AUM Aumkara thaandayaya namaha
AUMChinmahaavioma thaandayaya
namaha
AUM Sachchidhanantha thaandayaya
namaha
AUM Dhaharaakaasa thaandayaya
namaha AUM Anavaradha thaandayaya namaha AUM Aanandha thaandayaya namaha AUM Sandhiya thaandayaya namaha -10 AUM Gowrie thaandayaya namaha AUM Thripura thaandayaya namaha AUM Kaalie thaandayaya namaha
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AUM Hamsa thaandayaya namaha AUM Ajapaa thaandayaya namaha AUM Unmaththa thaandayaya namaha AUM Paaraavaaratharanga thaandayaya
namaha AUM Veechi thaandayaya namaha AUM Kukkuta thaandayaya namaha AUM Bringithaandayaya namaha -20 AUMKamalathaandayaya namaha AUM Hamsapaadha thaandayaya namaha AUM Gnanasundhara thaandayaya
namaha AUM Bramhathaandayaya namaha AUM Abayappradha thaandayaya namaha AUM Haalaasiya thaandayaya namaha AUM Swaruupa thaandayaya namaha AUM Muurthy thaandayaya mamaha AUM Saaswatha thaandayaya namaha AUM Nischala thaandayaya namaha -30 AUM Niraamaya thaandayaya namaha AUM Kaivaliya thaandayaya namaha AUM Mokshathaandayaya namaha AUM Chithghanananda thaandayaya
namaha AUM Waagaghochara thaandayaya
namaha AUM Gnanaswaruupa thaandayaya
namaha AUM Akandaakaara thaandayaya namaha AUMJaganmoohana thaandayaya
namaha AUM Helaakalitha thaandayaya namaha AUM Sarpa thaandayaya namaha -40 AUM Dhakshadwamsa thaandayaya
namaha AUM Sapthalokaika thaandayaya mamaha AUM Gajasamhaara thaandayaya namaha AUM Aadhichidhambhara thaandayaya
namaha AUM Ashtahasththa thaandayaya namaha AUM Chithsabhaa thaandayaya namaha AUM Apasmaarahara thaandayaya
namaha AUM Thillaraniya thaandayaya namaha AUM Thrillokkiyasundhara thaandayaya
namaha
AUM Pundareekapura thaandayaya
namaha -50 AUM Kunchithapaadha thaandayaya
namaha AUM Viyagrapura thaandayaya namaha AUM Agoora thaandayaya namaha AUM Viswaruupa thaandayaya namaha AUM Humkaara thaandayaya namaha AUM Vijaya thaandayaya namaha AUM Beema thaandayaya namaha AUM Mahaappraliya thaandayaya namaha AUM Badhra thaandayaya namaha AUM Bairawaanandha thaandayaya
namaha -60 AUM Mahaattahaasa thaandayaya
namaha AUM Mahaahankaara thaandayaya
namaha AUM Mahoogra thaandayaya namaha AUM Mahaa yugaantha thaandayaya
namaha AUM Mahaa kalpaantha thaandayaya
namaha AUM Mahaa manwanththara thaandayaya
namaha AUM Mahaa chamdoopa thaandayaya
namaha AUM Mahaa prachanda thaandayaya
namaha AUM Ratna sabhaa thaandayaya namaha AUM Kanaka sabha thaandayaya namaha
.70 AUM Rajatha sabhaa thaandayaya
namaha AUM Thaammra sabhaathaandayaya
namaha AUM Chith sabhaa thaandayaya namaha AUM Kaamadhana thaandayaya namaha AUM Mahadh0ordhanda thaandayaya
namaha AUM Nandhimadhala thaandayaya
namaha AUM SakthiNisanischala thaandayaya
namaha AUM Paribhramana thaandayaya namaha
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AUM Udhdhanda thaandayaya namaha AUM Bramaraayitha thaandayaya namaha
-80 AUM Saviya thaandayaya namaha AUM Uurgitha thaandayaya namaha AUM Karaabjadhrethakaala thaandayaya
namaha AUM Panchakrithiya thaandayaya namaha AUM Uurdhwa thaandayaya namaha AUM Kankaala thaandayaya namaha AUM Padhanchaliyanughirahathaandayaya
namaha AUM Pradhosha thaandayaya namaha AUM Vrishasringhamadhiya thaandayaya
namaha AUM Mriththumathana thaandayaya
namaha -90 AUM ProWdha thaandayaya namaha AUM Vinodha thaandayaya namaha
AUM Bindhumadiya thaandayaya namaha AUM Kalaaruupa thaandayaya namaha AUM Viraadrulupa thaandayaya namaha AUM Muni thaandayaya namaha AUM Bhujangalaallitha namaha AUM Bikshatana thaandayaya namaha AUM Thathwa thaandayaya namaha AUM Kalyaana thaandayaya namaha -100 AUM ManOokgna thaandayaya namaha AUM Aarabatee thaandayaya namaha AUM Kaalakuutadhara thaandayaya
namaha AUM Achala thaandayaya namaha AUM Paripuurna thaandayaya namaha AUM Panchaakshara thaandayaya
namaha AUM Kathbhutha thaandayaya namaha AUM Sivakaamasundariyambika sametha Sri chith sabesa thaandayaya namaha-108
ti Chidhambhara Siva Thaandava AStotharasatha
divya naamaarchanam sampuurnam
SRI DHAKSHINAMUURTHY ASHTOTTARA SHATANAMAWAL
Slokam Vishvam darpanadrishyamaananagaritulyam nijaantargatam Pashyannaatmani maayayaa bahirivodhbhuutamyadaanidrayaa Yah Saakshaatkurute prabodhasamaye SVaatmaanamevaadvayam Tasmai shrigurumuurtaye nama idam shriidakshinaamuurtaye
Biljasyaantarivaankuro jagadidam praannirvikalpam punah Maayaakalpitadeshakaalakalanaa vaichitryachitrikritamh Maayaavivavijimbhayatyapi mahaayogiiva yah svechchhayaa Tasmai shrigurumuurtaye nama idam shriidakshinaamuurtaye
Yasyaiva sphuranam sadaatmakamasatkalpaarthakam bhaasate Saakshaattattvamasiiti vedavachasaa yo bodhayatyaashritaanh Yatsaakshaatkaranaadbhavenna punaraavrittirbhavaambhonidhau Tasmai shriigurumuurtaye nama idam shriidakshinaamuurtaye
AUM Widyaaruupine namaha AUM Mahaayogine namaha AUM Sudhagnananine namaha AUM Pinaakadhrithe namaha
AUM Rathnaalankrethasarvaangaaya
namaha
AUM Rathnamaalaajataadharaaya
namaha
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AUM Gangaadharaaya namaha AUM Achalaavaasine namaha AUM Mahaagnanine namaha AUM Samaadhidhrithe namaha -10 AUM Aprameyaaya namaha AUM Yoganidhaye namaha AUM Thaarakaaya namaha AUM Bhakthavathsalaaya namaha AUM Bramharuupine namaha AUM Jagadvaapine namaha AUM Vishnumuurthaye namaha AUM Puraanthakaya namaha AUMUkshavaahaaya namaha AUM Charmavaasaaya namaha -20 AUM Peethaambaravibhuushanaaya
namaha AUM Mokshadhayine namaha AUM Mokshanidhaye namaha AUM Dhainiyadheesaaya namaha AUM Jagathpathaye namaha AUM Vidyaadhaarine namaha AUM Suklathanave namaha AUM Widyadhayine namaha AUM Ganaadhipaaya namaha AUM Padhaapasmaarasamharthre
namaha -30 AUM SasimOuline namaha AUM Mahaswanaaya namaha AUM Saamappriyaaya namaha AUM AVyaaya namaha AUM Saadave namaha AUM Sarvadevairalamkrithaya namaha AUM Hasthavahnidharaya namaha AUM Srimathe namaha AUM Mregadharine namaha AUM Sankaraaya namaha -40 AUM Yagnanaathaaya namaha AUM KrethudhuWamsine namaha AUM Yakjnabokthre namaha AUM Yamaanthakaaya namaha AUM Bhakthaanugrahamuurthaye namaha AUM Bhakathasevyaaya namaha AUM Vrishadwajaaya namaha AUM Basmoduulithasarvaangaya namaha AUM Akshamaalaadharaaya namaha
AUM Haraaya namaha -50 AUM Thiryeemuurthaye namaha AUM Parabramhane namaha AUM Naagaraajairalamkrethaaya namaha AUM Saantharuupine namaha AUM Mahaaruupine namaha AUM SarvalokavibhuuShanaaya namaha AUM Ardhanaareeswaraaya namaha AUM Devaaya namaha AUM Munisevyaaya namaha AUM Surroththmaya namaha -60 AUM Viyakyanadevaaya namaha AUM Bhagawathe namaha AUM Agnichandrakaloochanaya namaha AUM Jagathsrishte namaha AUM Jagadhgoopthre namaha AUMJagadhvamsine namaha AUM Thrillochanaaya namaha AUM Jadadhdhurave namaha AUM Mahaadevaaya mamaha AUM Mahaanandhaparaayanaaya
namaha -70 AUM Jadaadharine namaha AUM Mahaaveeraaya namaha AUM Gnanadheepiralankrithaya namaha AUM Viyomagangaajalasnaathaaya
namaha AUM Sidhasanghasamarchithaaya
namaha AUM Thathwamurthaye namaha AUM Mahaabhoginyai namaha AUM Mahaasaaraswathapradhaaya
namaha AUM Viyomamuurthaye namaha AUM Baktanamistakamiapalapradaya
namaha -80 AUM Pamuurthaye namaha AUM ChithsWaruupine namaha AUM Thejoomuurthaye namaha AUM Anaamayaaya namaha AUM Wedhavedaanthathathwaarthaaya
namaha AUM Chathushshatikalaanidhaye namaha AUM Bhakthaanaamabhayapradhaaya
namaha
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AUM Neelagreevaaya namaha AUM Lalaataakshaaya namaha AUM Gajacharmine namaha -90 AUM Gnanadhaaya namaha AUM ArOogine namaha AUM Kaamadhahanaaya namaha AUM Thapaswine namaha AUM Vishnu Wallabhaaya namaha AUM Bramhachaarine namaha AUM Sanyaasine namaha AUM Grahasthaasramakaaranaaya
namaha
AUM Dhanthasramavathaamshreshtaaya
namaha AUM Satwaruupaya namaha -100 AUM Dayaanidhaye namaha AUM Yogapattaabihiraamaaya namaha AUM Weemadhaarine namaha AUM Vichethanaaya namaha AUM Mathiprgnasudhadhaaramudhraya
namaha AUM Pusthakadharanaaya namaha AUM Rajyakshmadhiroganamvinihantre
namaha AUM Sureswaraaya namaha -108
lti Sri Dhakshinamuurthy Astotharasatha divya naamaarchanam sampuurnam
SWALINGA ASTOTHARASATHA
Slokam
Brahma Muraari Suraarchitha Lingam Nirmala Baashitha Sobhitha Lingam Janmaja Dh:ukkha Vinaasaka Lingam Thath Pranamaami Sadhaasiva Lingam Dhewamuni Parvaraarchitha Lingam Kaama dhahana Karunaakara Lingam Raavana Tharpa Vinaachana Lingam Thath Pranamaami Sadhaasiva Lingam
AUM Siva lingaaya namaha AUM Adhbhutha lingaaya namaha AUM Anugatha lingaaya namaha AUM Avyaktha lingaaya namaha AUM Arththa lingaaya namaha AUM Achchutha lingaaya namaha AUM Anaagatha lingaaya namaha AUM Anantha lingaaya namaha AUM Akkilesa lingaaya namaha AUM Andhakanaasa lingaaya namaha -10 AUM Andhakasamhaara lingaaya namaha AUM Aganithaguna lingaaya namaha AUM Atharva lingaaya namaha AUMAShtadegeeswarapugithalingaaya
namaha AUM Anaadhi lingaaya namaha AUM Lingaaya namaha
AUM AgoOra lingaaya mamaha lingaaya
namaha AUM Appra lingaaya namaha AUM Amirtha lingaaya namaha AUM Aadhi lingaaya namaha -20 AUM Aanandha lingaaya namaha AUM Aasriitharakshaka lingaaya mamaha AUM Aageerthapaapavinaasa lingaaya
namaha AUM Aagama lingaaya namaha AUM Aathma lingaaya namaha AUM Aakaasa lingaaya namaha AUM Indhukalaadhara lingaaya namaha AUM Indhrasaapavimochana lingaaya
namaha AUM Eesa lingaaya namaha AUM Eesaana lingaaya namaha -30
210

AUM Uragavibuushana lingaaya namaha AUM Uurdhwa lingaaya namaha AUM Rigvedhasruthi lingaaya namaha AUM Luvandhiya lingaaya namaha AUM Lutabhavapasabrabamjanalingaya
namaha AUM Eaka lingaaya namaha AUM Iswarya lingaaya namaha AUMAumkaaradhipa lingaaya namaha AUM Aurasalaallitha lingaaya namaha AUM Ambujaasanasthutha lingaaya
namaha -40 AUM Aksheenathejoo lingaaya namaha AUM Kanaka lingaaya namaha AUM Karunaalaya lingaaya namaha AUM Kaasi lingaaya namaha AUM Kaanthimathipriya lingaaya namaha AUM Kedhaara lingaaya namaha AUM Khandaparasumrughadanga
dhanurdhara lingaaya namaha AUMJangaadhara lingaaya namaha AUM Gana lingaaya namaha AUM Gireesa lingaaya namaha -50 AUM Gunahitha lingaaya namaha AUM Ghana lingaaya namaha AUM Ghandhanaathapriya lingaaya
namaha AUM priya lingaaya namaha AUM Chandhanalepana lingaaya namaha AUM Chimbhara lingaaya namaha AUM Chinmaya lingaaya namaha AUM Chathreekrithayaso lingaaya
namaha AUM Chinnapaapakritha fingaaya namaha AUM Jala lingaaya namaha -60 AUM Dwarithaaseshapaath lingaaya
namaha aka AUM Gnana lingaaya namaha AUM Gnanaagnavinaasa lingaaya
namaha AUM Tajkithaakhilaloka tingaaya namaha AUM Taswaruupa lingaaya namaha AUM Damarukapriya lingaaya namaha AUM Dakkaanaadhapreetha lingaaya
namaha
AUM Nadha lingaaya namaha AUM Nagamya lingaaya namaha AUM Thathwaruupa lingaaya namaha -70 AUM Thaapanivarana lingaaya namaha AUM Thejoomaya lingaaya mamaha AUM Thriyambhaka fingaaya namaha AUM Tharuupa lingaaya namaha AUM Dhamaswaruupa lingaaya namaha AUM Dhaanavanaasaka lingaaya namaha AUM Dhanadharchitha lingaaya namaha AUM Dhanamjayavara lingaaya namaha AUM Nandhivaahana lingaaya namaha AUM Naatha lingaaya namaha -80 AUM Naagesa lingaaya namaha AUM Nimarchitha lingaaya namaha AUM Nirmala lingaaya namaha AUM Paresa lingaaya namaha AUM Paathaala lingaaya mamaha AUM Puurna lingaaya namaha AUM Prathivi lingaaya namaha AUM BaalaviloOchana lingaaya namaha AUM Bhandhavimochana lingaaya
namaha AUM Baana lingaaya namaha -90 AUM Basmavilepana lingaaya namaha AUM Bemasankara lingaaya namaha AUM Bhuwanavyaapaka lingaaya namaha AUM Birawa lingaaya mamaha AUM Mangalapradha lingaaya namaha AUM Mahaabala lingaaya namaha AUM Mahaakaala lingaaya namaha AUM Muurthy lingaaya namaha AUM Yakgnaga lingaaya namaha AUM Yathisevitha lingaaya namaha -100 AUM Ramaneeya lingaaya namaha AUM Ramesa lingaaya namaha AUM Rahasya ilingaaya namaha AUM Rudra lingaaya namaha AUM Lankesa lingaaya namaha
AUM Vanhi lingaaya namaha AUM Waayubhuthakalahasthesalingaaya
namaha AUM Vibishana lingaaya namaha AUM Veda lingaaya namaha -110
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AUM Sankara fingaaya namaha
AUM Srisaila lingaaya namaha
AUM Shaaghuniyatheetha lingaaya
namaha
AUM Samsaaraarnavathaarana lingaaya
namaha
AUM Sarvapaapanaasaka lingaaya
namaha AUM Sakshi lingaaya namaha AUM Somesa lingaaya namaha AUM Hararupa lingaaya namaha AUM Ekuleesa lingaaya namaha AUM Kshmaskhethra lingaya namaha- 120
ti Siva Linga Astotharasatha divya naamaarchanam sampu urnam
SRI LALITA ASTOTTARA SATANAMAVAL
Slokam Sakunkuma vilepannaam Alikachumbi kasthurikaam Samantha hasithekshanaam sasarachapa paasankusaam Aseshajana Mohineimarunamaalyia bhushaambaraam Japakusuma baasuram japavithowsmarethambikaam
AUM Rajathaachalashringaagra
madhyasthaayai namo namaha AUM Himaachalamahaavansha
paavanaayai namo namaha AUM Shankarardhangasaundarya
shariiraayai namo namaha AUM LaSanmarakataSWachchha vigrahaayai namo namaha AUM Mahaatishayasaundarya
laavanyaayai namo namaha AUM Shashaankashekharapraana
vallabhaayai namo namaha AUM Sadaapanchadashaatmaikya svaruupaayai namo namaha AUM Vajramaanikyakataka kireetaayai
mam0 namaha AUM Kasturiitilakollasa nitilaayai namo
namaha AUM Bhasmarekhaankitalasan
mastakaayai namo namaha AUM Vikachaambhoruhadala lochanaayai
namo namaha - 10 AUM Sharaccampeyapushpaabha
naasikaayai namo namaha AUM Lasatkaanchanataatanka yugalaayai
namo namaha AUM Manidarpanasankaasha kapolaayai
mam0 namaha
AUM Taambulapuritasmera vadanaayai
namo namaha AUM Supakwadaadimibija radanaayai
nam0 namaha AUM Kambupugasamachchaaya
kandharaayai namo namaha AUM Sthululamuktaaphalodaara
suhaaraayai namo namaha AUM Girishabaddhamaangalya
mangalaayai namo namaha AUM Padmapaashaankushalasat karaabjaayai namo namaha AUM Padmakairavamandaara sumaalinyai
nam0 namaha -20 AUM Suvarnakumbhayugmaabha sukuChaayai namo namaha AUM Ramaniyachaturbaahu sanyuktaayai
namo namaha AUM Kanakaangadakeyuura
bhuushitaayai namo namaha AUM Brihatsauvarnasaundarya
vasanaayai namo namaha AUM Brihannitambavilasaja ghanaayai
namo namaha AUM Saubhaagyajaatashringaara
madhyamaayai namo namaha AUM Divyabhuushanasandoha ranjitaayai
mam0 namaha
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AUM Paarijatagunaadhikya padaabjaayai
namo namaha AUM Supadmaraagasankaasha
charanaayai namo namaha AUM Kaamakotimahaapadma
piithasthaayai namo namaha -30 AUM Shriikamthanetrakumuda
chandrikaayai namo namaha AUM Sanchaaramararamaavaanii
vijitaayai namo namaha AUM Bhaktarakshanadaakshinya
kataakshaayai namo namaha AUM Bhuuteshaalinganodb'huuta
pulakaangyai namo namaha AUM Anangajanakaapaanga viikshanaayai
namo namaha AUM Brahmopendrashiroratna ranjitaayai
namo namaha AUM Shachiimukhyaamaravadhuu
sevitaayai namo namaha AUM Liilaakalpitabrahmaanda
mandalaayai namo namaha AUM Amritaadimahaashakti sanvritaayai
namo namaha AUM Ekaatapatrasaamraajya daayikaayai
nam0 namaha -40 AUM Sanakaadisamaaraadhya
paadukaayai namo namaha AUM Devarshibhisstuuyamaana
vaibhavaayai namo namaha AUM KalaShOdbhavadurVaaSah puujitaayai namo namaha AUM Mattebhavaktrashadvaktra vatsalaayai namo namaha AUM Chakraraajamahaayantramadhya
vartinyai namo namaha AUM Chidagnikundasambhuuta sudehaayai namo namaha AUM Shashaankakhandasanyukta
makutaayai namo namaha AUM Mattahansavadhuumanda
gamanaayai namo namaha AUM Wandaarujanasandoha vanditaayai
namo namaha AUMAntarmukhajanaananda phaladaayai
mam0 namaha -50
AUM Patiivrataanganaabhishta
phaladaayai namo namaha AUM AVyaajakarunaapura puritaayai namo
namaha AUM NitaantasaCCidaananda
sanyuktaayai namo namaha AUM Sahasrasuryasanyukta
prakaashaayai namo namaha AUM Ratnachintaamanigriha
madhyasthaayai namo namaha AUM Haanivriddhigunaadhikya rahitaayai
mam0 namaha AUM Mahaapadmaataviimadhya nivaasaayai namo namaha AUM Jagratsvapnasushuptiinaan
saakshibhulutyai namo namaha AUM Mahaapaapaughapaapaanaan
vinaashinyai namo namaha AUM DuShtabhiitimahaabhiiti
bhanjanaayai namo namaha -60 AUM Samastadevadanujap rerakaayai
namo namaha AUM Samastahridayaambhuluja nilayaayai
nam0 namaha AUM Anaahatamahaapadmama ndiraayai
nam0 namaha AUM Sahasraarasarojaata vaasitaayai
namo namaha AUM Punaraavrittirahita purasthaayai
namo namaha AUM Waanigaayatrisaavitri sammutaayai
namo namaha AUM Ramaabhuumiisutaaraadhya padaabjaayai namo namaha AUM Lopaamudraarchitashrima
ccaranaayai namo namaha AUM Sahasraratisaundarya shariraayai
namo namaha AUM BhaavanaamaatraSantuShta
hridayaayai namo namaha -70 AUM Satyasampurnavijnaana
siddhidaayai namo namaha AUM Shriilochanakritollasa phaladaayai
namo namaha AUM Shriisudhaabdhimanidviipa
madhyagaayai namo namaha
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AUM DakShaadhvaravinirbheda
saadhanaayai namo namaha AUM ShriinaathaSOdariib'huuta
shobhitaayai namo namaha AUM ChandraShekharabhaktaarti
bhanjanaayai namo namaha AUM Sarvopaadhivinirmukta
chaitanyaayai namo namaha AUM Naamapaarayanaabhiishta phaladaayai namo namaha AUM Srishtisthititirodhaana sankalpaayai
nam0 namaha AUM Srilish0daShaakShariimantra
madhyagaayai namo namaha -80 AUM Anaadyantasvayambhuuta
divyamurtyai namo namaha AUM Bhaktahansaparimukhya viyogaayai
nam0 namaha AUM Maatrimandalasanyukta lalitaayai
namo namaha AUM Bhandadaityamahaasattva
naashanaayai namo namaha AUM KruurabhandaShiraCChheda
nipunaayai namo namaha AUM Dhaatrachyutasuraadhilisha sukhadaayai namo mamaha AUM Chandamundanishumbhaadi
khandanaayai namo namaha AUM Raktaaksharaktajihvaadi
shikshanaayai namo namaha AUM Mahishaasuradorviirya nigrahaayai
namo namaha AUM Abhrakeshamahotsaaha kaaranaayai
nam0 namaha -90
AUM Maheshayuktanatamata tparaayai
nam0 namaha AUM Njabhartrimukhaambhoja
chintanaayai namo namaha AUM Vrishabhadhvajavijnaana
bhaavanaayai namo namaha AUMJanmamrityujaraaroga bhanjanaayai
nam0 namaha AUM Vidheyamuktavijnana siddhidaayai
nam0 namaha AUM Kaamakrodhaadishadvarga
naashanaayai namo namaha AUM Raajaraajaarchitapada sarojaayai
nam0 namaha AUM SarvavedaantaSanSiddha
sutatvaayai namo namaha AUM Shriiviirabhaktavijnaana vidhanaayai
namo namaha AUM Asheshadushtadanuja sudanaayai
namo namaha -100 AUM SaakShaaCChhriidakShimaamurti
manojnaayai namo namaha AUM Hayamedhaagrasampujya
mahimaayai namo namaha AUM Dakshaprajaapatisuta
veshaadhyaayai namo namaha AUM SumabaanekShukOdanda
manditaayai namo namaha AUM Nityayauvanamaangalya
mangalaayai namo namaha AUM Mahaadevasamaayukta shariiraayai
nam0 namaha AUM Mahaadevaratautsukya
mahaadevyai namo namaha AUM Chaturvimshachitatwalika shariraayai
namOnamaha -108
lti Sri Lalita Astotharasatha divya naamaarchanam sampuurnam
214

SRI DURGAA ASHTOTTARA SHATANAMAAWALI
Slokam
Sarva Mangala Maangatye Sive Sarvaardha Saadhike, Saranye Tryambake Gauri Naarayani Namosthuthe
Saranaangatha Dheenaartha Parithraana Paraayane Sarvasyaarthi Hare Devi Naaraayani NamOsthuthe
Sarvaroope Sarvese Sarvasakthi Samanvithe Bhayebhyastrahino Devi Durge Devi Namosthuthe
Jaatavedase sunavaama somamaraatiyato nidahati vedah Sa nah parshhadhati durgaani vishwa na aveva sindhum duritaatyagnihi
Taamagnivarnaam tapasaajvalantim vairochanim karmaphaleshhu jushhtamh Durgaam deviisharanamaham prapadye Sutarasi tarase namah
AUM Sriyai namaha. AUM Umaayai namaha. AUM Bhaaratyai namaha. AUM Bhadraayai namaha. AUM Sharvaanyai namaha. AUM Vijayaayai namaha. AUM Jayaayai namaha. AUM Waanyai namaha. AUM Sarvagataayai namaha. AUM Gauryai namaha. - 10 AUM Waaraahyai mamaha. AUM Kamalapriyaayai namaha, AUM Sarasvatyai namaha. AUM Kamalaayai namaha, AUM Maayaayai namaha. AUM Maata.ngyai namaha. AUM Aparaayai namaha. AUM Ajaayai namaha. AUM Shaankabharyai mamaha. AUM Shivaayai namaha. - 20 AUM Chandayai namaha. AUM Kundalyai namaha. AUM Waishihnavyai mamaha. AUM Kriyaayai namaha. AUM Shriyai namaha. AUM Aindrayai namaha. AUM Madhumatyai namaha. AUM Girijaayai namaha. AUM Subhagaayai namaha. AUM Ambikaayai namaha. - 30
AUM Taaraayai namaha. AUM Padmaavatyai namaha. AUM Hansaayai namaha. AUM Padmanaabhasahodaryai namaha. AUM Aparnaayai namaha. AUM Lalitaayai namaha. AUM Dhaatnyai namaha. AUM Kumaaryai namaha. AUM Shikhavaahinyai namaha. AUM Shaambhavyai namaha. - 40 AUM Sumukhyai namaha. AUM Maitryai namaha. AUM Trinetraayai namaha. , AUM Vishvaruupinyai namaha. AUM Aaryaayai namaha. AUM Mridaanyai namaha. AUM Hiimkaaryainamaha. AUM Krodhinyai namaha. AUM Sudinaayai mamaha. AUM Achalaayai namaha. - 50 AUM Suuxmaayai namaha. AUM Paraatparaayai namaha. AUM Shobhaayai namaha. AUM Sarvavarnaayai namaha. AUM Harapriyaayai namaha. AUM Mahaalaxmyai namaha. AUM Mahaasiddhayai namaha. AUM Svadhaayai namaha. AUM Svaahaayai namaha. AUM Manonimanyai namaha. - 60
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AUM Trilokapaalinyai namaha. AUM Udhbhuutaayai namaha. AUM Trisandhyaayai namaha. AUM Tripuraantakyai namaha. AUM Trishaktyai namaha. AUM Tripadaayai namaha. AUM Durgaayai namaha. AUM Braahmayai namaha. AUM Trailokyawaasinyai namaha. - 70 AUM Pushhkaraayai namaha. AUM Atrisutaayai namaha. AUM Guudhaayai namaha. AUM Trivarnaayai namaha. AUM Trisvaraayai namaha. AUM Trigunaayai namaha. AUM Nirgunaayai namaha. AUM Satyaayai namaha. AUM Nirvikalpaayai namaha. AUM Niranjinyai namaha. AUM Jvaalinyai namaha, - 80 AUM Maalinyai namaha. AUM Charchaayai namaha. AUM Kravyaadopa nibarhinyai namaha. AUM Kaamaaxyai namaha.
AUM Kaaminyai namaha. AUM Kaantaayai namaha. AUM Kaamadaayai namaha. AUM Kalahansinyai namaha. AUM Salajaayai namaha. AUM Kulajaayai namaha. - 90 AUM Praagyyai namaha. AUM Prabhaayai namaha. AUM Madanasundaryai namaha. AUM Waagiishwaryai mamaha. AUM Vishaalaaxyai namaha. AUM Sumangalyai namaha. AUM Kaalyai namaha. AUM Maheshvaryai namaha. AUM Chandhyai namaha. AUM Bhairavyai namaha. - 100 AUM Bhuvaneshvaryai namaha. AUM Nityaayai namaha. AUM Saanandavibhavaayai namaha. AUM Satyagyaanaayai namaha. AUM Tamopahaayai namaha. AUM Maheshvarapriyamkaryai namaha. AUM Mahaatripurasundaryai namaha. AUM Durgaaparameshvaryainamaha. - 108
lti Sri Durgaa Astotharasatha divya naamaarchanam sampuurnam
SRI MAHA WISHNU ASHTOTTARA SHAANAMAWAL
Slokam Saanthakaaram Bhujaga-sayanam Padhmanaabham Suresham, Vishwaadhaaram Gagana-sadrsam Megha-varnam Subhaangam Lakshmi-kaantham Kamala-nayanam Yogibhir Dhyaana-gamyam Vande Vishnum Bhava-bhaya-haram Sarva-lok’ai-naataham Sasanka - Chakram Sakaritha - Kundalam Sapita-Vastram Sarasiruh'eksanam Sahaara- Vaksahsthala- Kaustubha- Sriyam Namami Vishnum Sirasaa Chatur- Bhujam Megashyamam peetha Kause'ya vaasam Srivathsaangam Kausthubhothba-asithaangam Punyobhedham Pundareegaayadhakshagam Vishnum vandhe' Sarvalokaiga naadham
AUM Vishnuve mamaha AUM Lakshmi pathaye namaha AUM Krishnaya namaha AUM Vaikundhaya namaha
AUM Garudhadvajaya namaha AUM Prabramhane namaha AUM Jegannaathaya namaha AUM Vaasudhevaya namaha
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AUM Thrivikramaya namaha AUM Dhaithiyanthakaya namaha -10 AUM Madhuripave namaha AUM Tharkshavaahaaya namaha AUM Sanaathanaaya namaha AUM Naraayanaaya namaha AUM Padhmanabhaya namaha AUM Hrishiekesaaya namaha AUM Sudhaprdhaya namaha AUM Maadhavaaya namaha AUM Pundareekakshaya namaha AUM Sthithikarthe namaha -20 AUM Paraathparaaya namaha AUM Wanamaalime namaha AUM Yagynaruupaya namaha . AUM Chakrapaanaye namaha AUM Gadhadharaya namaha AUM Upendraya namaha AUM Kesavaya namaha AUM Hamsaya namaha AUM Samudhra mathanaaya namaha AUM Haraye namaha -30 AUM Govindhaya namaha AUM Bramhajanakaya namaha AUM Kaitabhasuramardhanaya namaha AUM Sridharaya namaha AUM Kamajanakaaya namaha AUM Seshaaya namaha AUM Chathurbhujaya namaha AUM Paanchajanyadharaya namaha AUM Srimathe namaha AUM Sangharpaanaya namaha -40 AUM Janaardhanaaya namaha AUM Peethaambharaaya namaha AUM Devaaya namaha AUM Suuryachandravilochanaaya
namaha AUM Mathsyarulupaaya namaha AUM Kuurmathanave namaha AUM Krodharuupaya namaha AUM NrikeSarine mamaha AUM Waamanaaya namaha AUM Bargavaaya namaha -50 AUM Raamaaya namaha AUM Baline namaha
AUM Kalkine namaha AUM Hayaananaaya namaha AUM Visvabaraaya namaha AUM Simsumaaraya namaha AUM Srikaraaya namaha AUM Kapilaaya namaha AUM Dhruvaaya namaha AUM Dhaththaathreyaaya namaha -60 AUM Achuthaaya namaha AUM Ananthaaya namaha AUM Mukunthaaya namaha AUM Dhadhivaamanaaya namaha AUM Dhanantharaaya namaha AUM Srinivaasaya namaha AUM Pradhumnaaya namaha AUM Purushoththamaaya namaha AUM Srivathsakowsthubadharaaya namaha AUM Muraaraathaye namaha -70 AUM Adhokshajaaya namaha AUM Rishabaaya namaha AUM MOohiniruupadharaaya namaha AUM Sankarshanaaya namaha AUM Prathave namaha AUM Ksheerabdhisaayine namaha AUM Bhuuthaathmane namaha AUM Aniruudaaya namaha AUM Bhakthavathsalaaya namaha AUM Naraaya namaha -80 AUM Gajendravaradhaaya namaha AUM Thridhamne namaha AUM Buuthapaavanaaya namaha AUM Swethadheepeshuvaasthavyaaya
namaha AUM Suuryamandalamadhyagaya namaha AUM Sanakadhimunidheeyaaya namaha AUM Bhagavathe namaha AUM Sankarapriyaaya namaha AUM Neelakaanthaaya namaha AUM Dharaakanthaaya mamaha -90 AUM Wedhaathmane namaha AUM Bhaadharaayanaaya namaha AUM Bhageeratheejanmabhuumipaadha
pathmaaya namaha AUM Sathaamprabhave namaha AUM SWabhave namaha
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AUM Vibhave namaha AUM Ghanasyamaaya namaha AUMJagaththaaranaaya namaha AUM Avyaya namaha AUM Bhudhaavathaaraya namaha -100 AUM Saanthaathmane namaha AUM Leelamaanushavigrahaaya namaha
AUM Dhaamodharaaya namaha AUM Viraadrulupaaya namaha AUM Bhuuthabhavyabawathprabhave
namaha AUM Aadhidevaaya namaha AUM Devadevaaya namaha AUM Prahladaparipalakaya namaha-108
lti Sri Maha Vishnu Astotharasatha divya naamaarchanam sampuurnam
SRI RAMA ASHIHTOTHARA NAAMAAWAL
Slokamn Sugreeva Mithram Paramam Pavithram Seetha Kalathram Navamega Gaathram Kaarunya Bathram Sadhaapathra Nethram Sree Ramachandhram Sadhatham Namaami Samsaara Saaram Nigama Prachaaram Dharma-awathaaram Hrudhaya Bhoomi Baaram Sadhaa Nirvigaaram Sukasindhu Saaram Sree Ramachandhram Sadhatham Namaami
AUM Sri Raamaaya namaha AUM Raamabhadraaya namaha AUM Raamachandraaya namaha AUM Shaashvataaya namaha AUM Raajiivalochanaaya namaha AUM Shriimate mamaha AUM Raajendraaya namaha AUM Raghupungavaaya namaha AUM Jaanakiivallabhaaya namaha AUM Jaitraaya namaha -10 AUM Jitaamitraaya namaha AUM Janaardanaaya mamaha AUM Vishvaamitrapriyaaya namaha AUM Daantaaya mamaha AUM Sharanaraana tatparaaya namaha AUM Vaalipramathanaaya mamaha AUM Waagmine namaha AUM Satyawaache namaha AUM Satyavikramaaya namaha AUM Satyavrataaya namaha -20 AUM Vratadharaaya namaha AUM Sadaahanumadaashritaaya namaha AUM Kausaleyaaya namaha AUM Kharadhva.mSine namaha AUM Viraadhavadhapanditaaya namaha AUM Vibhishhana paritraatre namaha AUM Harakodandakhandanaaya namaha AUM Saptataala prabhettre namaha
AUM Dashagriiva shiroharaaya namaha AUM Jamadgnya mahadarpadalanaya
namaha 30 AUM Taatakaantakaaya mamaha AUM Wedaantasaaraaya namaha AUM Wedaatmane namaha AUM Bhavarogasya bheshhajaaya
namaha AUM Duushhana trishiro hantre namaha AUM Trimuurtaye namaha AUM Trigunaatmakaaya namaha AUM Trivikramaaya namaha AUM Trilokaatmane namaha AUM Punyachaaritrakirtanaaya namaha 740 AUM Trilokaraxakaaya namaha AUM Dhanvine namaha AUM Dandakaaranya punakrite namaha AUM Ahalyaa shaapa shamanaaya
namaha AUM Pitr bhaktaaya namaha AUM Warapradaaya namaha AUM Jitendriyaaya namaha. AUM Jitakrodhaaya namaha AUM Jitaamitraaya namaha AUM Jagadgurave namaha -50 AUM Rixa vaanara sanghaatine namaha AUM Chitrakuuta samaashrayaaya
namaha
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AUM Jayanta traana varadaaya namaha AUM Sumitraaputra sevitaaya namaha AUM Sarvadevaadi devaaya namaha AUM Mritavaanar jeetaaya namaha. AUM Maayaamaareeahantre namaha AUM Mahaadevaaya namaha AUM Mahaabhujaaya namaha AUM Sarvadevastutaaya namaha 60 AUM Saumyaaya namaha AUM Brahmanaaya namaha AUM Munisamtutaaya namaha AUM Mahaa yogine namaha AUM Mahodaraaya namaha AUM Sugrivepsita raajyadaaya namaha AUM Sarvapunyaadhika phalaaya
namaha AUM Smrita sarvaagha naashanaaya
namaha AUM Aadipurushhaaya namaha AUM Paramapurushhaaya namaha -70 AUM Mahaapurushhaaya namaha AUM Punyodayaaya namaha AUM Dayaasaaraaya namaha AUM Puraanapurushhottamaaya namaha AUM Smitavaktraaya namaha AUM Mitabhaashhine namaha AUM POOrvabhaashhine namaha AUM Raaghavaaya namaha AUM Anantaguna gambhiiraaya namaha -80 h− AUM DhiirOddaattagunottamaaya
namaha AUM Maayaamaanushha charitraaya
namaha AUM Mahaadevaadipuujitaaya namha AUM Setukirte namaha AUM Jitavaaraashaye namaha AUM Sarvatiirthamayaaya namaha AUM Haraye namaha AUM Shyaamaa.ngaaya namaha AUM Sundaraaya namaha AUM Shuuraaya namaha -90 AUM PietavaaSaSe namaha AUM Dhamurdharaaya namaha AUM Sarvayagyaadhipaaya namaha AUM Yajvane namaha AUM Jaraamaranvarjitaaya namaha AUM Vibhishhan pratishhtaatre namaha AUM Sarvaavagunvarjitaaya namaha AUM Paramaatmane mamaha AUM ParaSmai brahmane namaha AUM Sachchidaananda vigrihaaya
namaha -100 AUM Parasmai jyotishhe namaha AUM ParaSmai dhaamme namaha. AUM Paraakaashaaya namaha AUM Paraatparaaya namaha AUM Pareshaaya namaha AUM Paaragaaya namaha AUM Paaraaya namaha AUM Sarvadevatmakaya parasmai
namaha -108
lti Sri Rama Astotharasatha divya naamaarchanam sampuurnam
SRI KRISHNA ASHIHTOTRA NAAMAAWALIH
Slokamm Baalaaya neela pushpenawakinkinika Jaalaabhiraama jaghanaaya dhigambharaaya Saardhuuladhiviya nakhabhuushana bhuushithaaya Nandhaaththamayaaya navaneethamushe namasthe
AUM Srikrishnaaya namaha AUM Kamalaanathaaya namaha AUM Waasudhevaaya namaha AUM Sanaathanaaya namaha AUM Wasudevaathmajaaya namaha
AUM Punnyaaya namaha AUM Leelamaanushavigrahaaya namaha AUM Srivathsakawsthubhaya namaha AUM Yasodhaavathsalaaya namaha AUM Haraye namaha -10
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AUM Chathurbhu
jaaththachakkrasigadhasanka diudhayudhaya namaha AUM Devakeenandhanaaya namaha AUM Srisaaya namaha AUM Nandhagopapriyathmajaaya
namaha AUM Yamunaavegasamhaarine namaha AUM Balabhadhrapriyanujaaya namaha AUM Puuthanaajeevithaharaaya namaha AUM Sakataasurabanjanaaya namaha AUM Nandhavrijanaanamdhine namaha AUM Sachidhanandhavigrahaayai
namaha -20 AUM Navaneethavillipthaamgaaya
namaha AUM Navaneethanataaya namaha AUM Angaaya namaha AUM Navaneethanavaahaaraaya namaha AUM Mukunthaprasaadhakaaya namaha AUM Shodasasthreesahasresaaya
namaha AUM Thribhangine namaha AUM Madhuraakrithaye namaha AUM Sukavaagamrithabdheemdhave
namaha AUM Goovindhaya namaha -30 AUM Yoginaampathaye namaha AUM Wathsavaatacharaaya namaha AUM Anathaaya namaha AUM Dhenukaasurabhanjanaaya namaha AUM Thrineekrithathrinaavarththaya
namaha AUM Yamalarjunabhamjanaaya namaha AUM Uththaalathaalabethre namaha AUM Thamaalasiyamalaakriithaye
namaha AUM Gopagopeeswaraya namaha AUM Yogine namaha -40 AUM Kotisuuriyasamapradhaya namaha AUM Elaapathaye namaha AUM Paramjothishe namaha AUM Yadhavendhraaya namaha AUM Yaduudwahaaya namaha AUM Wanamaaline namaha
AUM Peethawaasase namaha AUM Paarijaathaapahaarakaaya namaha AUM GOovardhanaachalodharthe namaha AUM Gopaalaya namaha -50 AUM Sarvapaalakaaya namaha AUM Ajayaya namaha AUM Niranjanaaya namaha AUM Kaamajanakaaya namaha AUM Kanjalochanaaya namaha AUM Madhughne namaha AUM Madhuraanaathaaya namaha AUM Dwarakaanaayakaaya namaha AUM Baline namaha AUM BrindhawanamthaSamCharine
namaha -60 AUM Thulasiidhamabhushanaaya
namaha AUM Siyaamanthakamanerharthe
namaha AUM Naranaarayanaathmakaaya namaha AUM Kubjaakrishnambharadharaaya
namaha AUM Maayine namaha AUM Paramapurushaaya namaha AUM MuShtikaaSuraChaamuuramalla
yudha visaaradhaaya namaha AUM Samsaaravairinyai namaha AUM Kamsaaraye namaha AUM Muraaraye namaha -70 AUM Narakaanthaaya namaha AUM Amaadhibramhachaarine namaha AUM Krishnaviyasanakarsakaaya
namaha AUM Sisupaalasirachchethre namaha AUM Duryodhanakulaanthakaaya
namaha AUM Vidhuraakruravaradhaawa namaha AUM Viswaruupapradharsakaaya mamaha AUM Sathiyawaache namaha AUM Sathiyasankalpaaya namaha AUM Sathiyabhamarathaaya namaha -80 AUM Jayine namaha AUM Subadhrapuurvajaaya namaha AUM Jishnave namaha AUM Beeshmamukthipradhaayakaaya
namaha
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AUM Jagadhgurave namaha AUM Jagannathaya namaha AUM Venunadhavisaaradhaaya namaha AUM WrishabhaaSuravidwamsine mamaha AUM Bhanaasurakaraamthakaaya
namaha AUM Yudhishtraprathishstathre namaha -
90 AUM Barhibarhaavathamsakaaya
namaha AUM Paarthasaaraaye namaha AUM AVyakyhaaya namaha AUM Geethaamrithamahodhadhiye
namaha AUM Kaaliyapanimaanikkiya
mandithasripadhambujaaya namaha
AUM Dhaamodharaaya namaha AUM Yakgnabokthre namaha AUM Dhanavendhravinaasakaaya
namaha AUM Parabramhane namaha -100 AUM Panchagaasanavaahanaya namaha AUM JalakkridaasamaaSktha
gopeevasthraa pahaarakaaya namaha AUM Punniyaslokaayai namaha AUM Thirththapadhayai namaha AUM Vedavedyaiyai namaha AUM Dhayaanidhaye namaha AUM Sarvatheerthaathmakaaya namaha AUM Sarvagraharuupine namaha AUM Paraathparaaya namaha -108
lti Sri Krishna Astotharasatha divya naamaarchanam sampuurnam
SRİ SATYANAARAAYANA ASHIHTOTTARA NAAMAAVALI
Slokam Rita gm satyam param brahmapurushham krishhnapingalamh Uurdhva retam viruupaaksham vishvaruupaaya vainamah Diyaayeth satyam Gunateetam Gunatraya saman vitham Lokanaatam trilokesam kOWStubabaram harim Neelavaram pitavaasam Srivatsapada bushitham Govindam Gokulanadam brahmatyirapi pujitam
AUM Satyanaathaaya namaha AUM Satyadevaaya namaha AUM Satyaatmane namaha AUM Satyabhuutaaya namaha AUM Satyapurushhaaya namaha AUM Satyasaaxiae namaha AUM Satyayogaaya namaha AUM Satyagyaanaaya namaha AUM Satyagyaặhapriyaaya namaha AUM Satyanidhåye namaha - 10 AUM Satyasambhavaaya namaha AUM Satyaprabhuve namaha AUM Satyeshvaraaya namaha AUM Satyakarmane namaha AUM Satyapavitraaya namaha AUM Satyama, ngalaaya namaha AUM Satyagarbhaaya namaha AUM Satyaprajaapataye namaha
AUM Satyavikramaaya namaha AUM Satyasiddhaaya namaha -20 AUM Satyaachyutaaya namaha AUM Satyaviiraaya namaha AUM Satyab0dhaaya namaha AUM Satyadharmaaya namaha AUM Satyaagrajaaya namaha AUM Satyasa.ntushhtaaya namaha AUM Satyavaraahaaya namaha AUM Satyapaaraayanaaya namaha AUM Satyapuurnaaya mamaha AUM Satyaushhadhaaya namaha -30 AUM Satyashaashvataaya namaha AUM Satyapravardhanaaya namaha AUM Satyavibhave namaha AUM Satyajyeshhthaaya namaha AUM Satyashreshhthaaya namaha AUM Satyavikramine namaha
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AUM Satyadhanvine namaha AUM Satyamedhaaya namaha AUM Satyaadhiishaaya namaha AUM Satyakratave namaha -40 AUM Satyakaalaaya namaha AUM Satyavatsalaaya namaha AUM Satyavasave namaha AUM Satyameghaaya namaha AUM Satyarudraaya namaha AUM Satyabrahmane namaha AUM Satyaamritaaya namaha AUM Satyavedaangaaya namaha AUM Satyachaturaatmane namaha AUM Satyabhoktre namaha -50 AUM Satyashuchaye namaha AUM Satyaarjitaaya namaha AUM Satyendraaya namaha AUM Satyasangaraaya namaha AUM Satyaswargaaya namaha AUM Satyaniyamaaya namaha AUM Satyamedhaaya namaha AUM Satyavedyaaya namaha AUM Satyapiiyuushhaaya namaha AUM Satyamaayaaya namaha -60 AUM Satyamohaaya namaha AUM Satyasuraanandaaya namaha AUM Satyasaagaraaya namaha AUM Satyatapase namaha AUM Satyasinhaaya namaha AUM Satyamrigaaya namaha AUM Satyalokapaalakaaya namaha AUM Satyasthitaaya namaha AUM Satyadikpaalakaaya namaha AUM Satyadhanurdharaaya namaha -70 AUM Satyaambujaaya namaha AUM Satyavaakyaaya namaha
AUM Satyagurave namaha AUM Satyanyaayaaya namaha AUM Satyasaaxine namaha AUM Satyasanvritaaya namaha AUM Satyasampradaaya namaha AUM Satyavahnaye namaha AUM Satyavaayuve namaha AUM Satyashikharaaya namaha - 80 AUM Satyaanandaaya namaha AUM Satyaadhiraajaaya namaha AUM Satyashriipaadaaya namaha AUM Satyaguhyaaya namaha AUM SatyOdaraaya namaha AUM Satyahridayaaya namaha AUM Satyakamalaaya namaha AUM Satyanaalaaya namaha AUM Satyahastaaya namaha AUM Satyabaahave namaha - 90 AUM Satyamukhaaya namaha AUM Satyajihvaaya namaha AUM Satyadaunshhtraaya namaha AUM Satyanaashikaaya namaha AUM Satyashrotraaya namaha AUM Satyachaxase namaha AUM Satyashirase namaha AUM Satyamukutaaya namaha AUM Satyaambaraaya namaha AUM Satyaabharanaaya namaha - 100 AUM Satyaayudhaaya mamaha AUM Satyashrivallabhaaya namaha AUM Satyaguptaaya namaha AUM Satyapushhkaraaya namaha AUM Satyaadhridaaya namaha AUM Satyabhaamaavataarakaaya
namaha AUM Satyagriharuupine namaha AUM Satyapraharanaayudhaaya namaha
- 108 ހ ’\
lti Sri Satyanaaraayana Astotharasatha divya naamaarchanam sampuurnam
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SRI NARISIMHA ASHTOTTARA SATA NAAMAAWAL
Slokam Simhaasyam theekshnadhamshtam thrinayanamudhayadhbhanukootiprakaasam Hasthairdham boleedhaaraapatusitha nakharairdhatthiya wakshowidharya Dhathwa devavrajasyaabhayamapichavaram sankhachakredha dhaanam Lakshmeeyuktham prasaantham srithajana Sulabham vishnumadhiyamnamaami
AUMNarasimhaaya namaha AUM Pushkaraaya namaha AUM Karaalaaya namaha AUM Vikriataaya namaha AUM Hiranyakaship0 namaha AUM Vrrikshodaaranaaya namaha AUM Nakhaankuraaya namaha AUM Vikritaaya namaha AUM Prahlaadavaradaaya namaha AUM Shriimate namaha AUM Aprameya parakramaaya namaha -10 AUM Navachchataabhinnaghanaaya
namaha AUM Bhaktaanaam abhayapradaaya
namaha AUM Jvaalaamukhaaya namaha AUMTiikshmakeshaaya namaha AUMJagataamkaaranaaya namaha AUM Sarvabhiitasamaadhaanaaya namaha AUM Saduunaambalavardhanaaya namaha AUM Trinetraaya namaha AUM Kapilaaya namaha AUM PraamShave namaha -20 AUM Somasuuryaagnilochanaaya namaha AUM Sthululagriivaaya namaha AUM PraSannatmane namaha AUMJambuunadaparashkritaaya namaha AUM Sri vyomakeshaprabhratiye namaha AUM Tridasheirabhisamsthutaaya namaha AUM Upasamhrita saptaarchitaaya namaha AUM Kabalikritamaarutaaya namaha AUM Digdantaavalidarpaaya namaha AUM Kadrujyollananaashaaghnaaya
namaha -30 AUM Aachaarakriyahantreya namaha AUM Brahmanyaaya namaha AUM Bhaktavatsalaaya namaha AUM Samudrasalilodbhuuta haalaahala
vishiirnakritaye namaha AUM Mojah papuuritaashesha charaachara
jagatraaya namaha AUM Hrishhikeshaaya namaha AUMJagatraanaaya namaha AUM Sarvagaaya namaha AUM Sarvarakshaaya namaha AUM Naastika pratyavaayaartha darshitaartha prabhaavate namaha - 40 AUMHiranyakashiporagre Stambhaasthambha samudbhavaaya namaha AUM Ugraaya namaha AUM Agnijvaala maline namaha AUM Sutiishnaaya namaha AUM Bhimadarshanaaya namaha AUM Mmugdaakhila jagadjeevaaya
namaha AUMJagataam kaaranaaya namaha AUM Sarvabhuuta samaadhaanaaya
namaha AUM lishwaraaya namaha AUMNarasimhaaya namaha-50 AUM Sarvadhaarakaaya namaha AUM WiShhnuwe namaha AUM Jishhnave namaha AUMJagaddhamne namaha AUM Bahiranthah prakaashakrate namaha AUM Yogihritpadma madyasthaayine
namaha AUM Yogine namaha AUM Yogividuttamaaya namaha AUM Krashhte namaha AUM Hantre namaha - 60 AUM Akhilaatraatre namaha AUMWyOmaruupaaya namaha AUMJannardanaaya namaha AUM Chinmayaaya namaha
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AUM Prakritaye namaha AUM SaakShine namaha AUM Gunaatiitaaya namaha AUM Gunaatmakaaya namaha AUM Paapavischedakrite namaha AUM Kartre namaha - 70 AUM Sarvapaapavimochakaaya namaha AUM Vyaktaavyaktasvaruupaaya namaha AUM Suukshmaaya namaha AUM Avyayaaya namaha AUM Shaashvataaya namaha AUM Anantaaya namaha AUM Virajite namaha AUM Parameshwaraaya namaha AUM Maayaavine namaha AUMJagadaadhaaraaya namaha -80 AUM Animishaaya namaha AUM Axaraaya namaha AUM Anaadinidhanaaya namaha AUM Nityaaya namaha AUM Parabrahmaabhidayakaaya namaha AUM Shankhachakragadaasharingavirajita
chaturbhujaaya namaha AUM Pitaambaradharaaya namaha AUM Dhyaasitavaxase namaha
AUM Shaantaaya namaha AUM Shatapushpaissupuujitaaya namaha -
90 AUM Chnadoddandataandavaaya namaha AUM Jvalitaananaaya namaha AUM Bhimaparaakramaaya mamaha AUM Bahuruupadrite namaha AUM SraSwine namaha AUM Shrivatsyenaviraajiitaaya namaha AUM Laxmipriyaparigrahaaya namaha AUM Kathorakutilexanaaya namaha AUM DaiteyavaxOdalanasaardhikrita nakhayudhaya namaha AUM Aasheshhapraanibhayadapra
chandoddandataandavaaya namaha -100 AUM Nitilasutagharmaambu bindu samjvalitaananaaya namaha AUM Wajrjivhaaya namaha AUM Mahaamuurtaye namaha AUM Bhimaaya namaha AUMBhimaparaakramaaya namaha AUM Svabhaktaarpita kaarunyaaya
namaha AUM Bahudaaya bahuruupadhrite namaha AUM Sri hariye namaha - 108
lti Sri Narisimha Astotharasatha divya naamaarchanam sampuurnam
SRI LAKSHMI ASHTOTTARA SHATANAMAWALI
Slokam Yaasaa Padhmaasanasthaa vipulakate thatee padhmapathraaya thaakshi gambheeraavarthanaabisthanabaranamitha subravasthroththareeyaa Lakshmirdhivairghajemrdhirmanigana khachithisthaapithaa
hemakumbairnithiyamsaa
Padhmahasthamamawasathurgahesarvamaangalyayukthaa.
AUM Prakriithai namaha AUM Wikrithai mamaha AUM Vidyayai namaha AUM Sarwabhu uthahithapradhaayai AUM Srudhayai namaha AUM Wiibuuthai mamaha AUM Surabyai namaha AUM Paramaathmikaayai namaha
AUM Waache namaha AUM Padhmaalayai namahar 10 AUM Padhmayai namaha AUM Suchaye namaha AUM SWaahayai namaha AUM Swadhayai namaha AUM Sudhayai namaha AUM Dhanyaayai namaha
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AUM Hiranmaye namaha AUM LakShimai namaha AUM Nithyapushtaayai namaha AUM Vibaawaryai namaha - 20 AUM Adhithyai namaha AUM Dhithyai namaha AUM Deepthaayai namaha AUM Vasudhaarinyai namaha AUM Kamalaayai namaha AUM Kaanthaayai namaha AUM KaamaakShi namaha AUM Kridhasambhawayai namaha AUM Anugrahapadhaayai namaha - 30 AUM Budhaye namaha AUMAnagaayai namaha AUM Harivallabhaayai namaha AUM ASOOkayai namaha AUM Amrthaasyayai namaha AUM Deepthaayai namaha AUM Lokasookavinaasiyai namaha AUM Dharmanilayai namaha AUM Karunaayai namaha AUM LOkamaathre namaha - 40 AUM Padhmapriyaayai namaha AUM Padhmahasthaayai namaha AUM Padhmaakshyai namaha AUM Padhmasundharyai namaha AUM Padhmodhbhavaayai namaha AUM Padhmamukkai namaha AUM Padhmanabhapriyaayainamaha AUM Ramaayai namaha AUM Padhmamaalaadharaayai namaha AUM Devyai namaha - 50 AUM Padhiminyai namaha AUM Padhmagandhinyai namaha AUM Punnyagandhayai namaha AUM Suprasannayai namaha AUM Prasaadhaabhimukkai namaha AUM Prabaayai namaha AUM Chandhravadhanaayai namaha AUM Chandhraayai namaha AUM Chandhrasahoodharyai namaha AUM Chathurbhujaayai namaha - 60 AUM Chandhraruupayai namaha AUM Indhiraayai namaha
AUM Indhuseethalaayai namaha AUM Aahlaadhajananyai mamaha AUM Pushtiyai namaha AUM Sivaayai namaha AUM Sivankaryai namaha AUM Saththyai namaha AUM Wimalaayai namaha AUM Viswajananyai namaha - 70 AUM Pushtiyai namaha AUM Dhaaridhiyanaasinyai namaha AUM Peethapushkarinyai namaha AUM Saanthayai namaha AUM Suklamaaliyaambaraayai mamaha AUM Sriyai namaha AUM Bhaskaryai namaha AUM Billwanilayaayai namaha AUM Waaraaroohaayai namaha AUM Yasasvinyai namaha - 80 AUM Wasundharayai namaha AUM Udhaaraangaayai namaha AUM Harinnyai namaha AUM Hemamaaliyai namaha AUM Dhanadhaannyakaryai namaha AUM Sidhaye namaha AUM SthrinasOWmyaayai mamaha AUM Subapradhaayai namaha AUM Nrapvesmagathaanandhayai
namaha AUM Waralakshmyai namaha - 90 AUM Wasuppradhayai namaha AUM Wasupradhaayai namaha AUM Subhaayai namaha AUM Hiranyappraakaaraayai namaha AUM Samudhrathanayaayai namaha AUM Jayaayai namaha AUM Mangalaayai namaha AUM Devyai namaha AUM Vishnuvakshasthalasthithaayai
namaha AUM Vishnupathiniyai namaha AUM Naaraayanasamaasrithaayai
namaha - 100 AUM Dhaaridhradwamsinyai namaha AUM Devyai namaha AUM Sarvopadhravavaarinyai namaha
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AUM Navadurgayai namaha
AUM Mahaakalyai namaha
AUM Brahmavishnusivaathmikaayai
namaha
AUM Thrikaalagnaanasampannaayai
namaha AUM Bhuvaneswaryai namaha — 108
lti Sri Lakshmi Astotharasatha divya naamaarchanam sampuurnam
SRI SARASWATI ASHHTOTRA NAAMAAWALIH
Slokam
sarasvatinamastubhyam varade kaamaruupini vidyaarambham karishhyaami siddhirbhavatu me sadaa Saraswathee dhviyam dhrushtaa veenaa pusthaka dhaarinee Hamsavaaha samaayukthaa vidhyaa dhaanakaree mama Pradhamam bhaarathee naamadhvitheeyamcha sarasvathee Thrutheeyam saaradhaadhewee chathurtham hamsavaahinee
Sri Sarasvatii stuti.
Yaakundendu tushhaarahaara dhavalaayaashubhra vastraavritaa Yaavinaavaradandamanditakaraayaa Shvetapadmaasanaa Yaa brahmaachyuta shankara prabhritibhirdevaih Sadaa puujitaa Saa maampaatu sarasvatii bhagavatii nihsheshhajaadyaapahaa
Dorbhiryuktaa chaturbhih spha tikamanimayiimakshamaalaam dadhaanaa Hastenaikena padmam sitamapi cha shukam pustakam chaaparena Bhaasaa kundendusha.nkhasphatikamaninibhaabhaasamaanaa.asamaanaa Saame vaagdevateyam nivasatuvadane sarvadaa suprasannaa
AUM Sarasvatyai namaha AUM Mahaabhadraayai namaha AUM Mahaamaayaayai namaha AUM Varapradaayai namaha AUM Shriipradaayai namaha AUM Padmanilayaayai namaha AUM Padmaaxyai namaha AUM Pdmavaktrakaayai namaha AUM Sivaanujaayai namaha AUM PuStakabhrte namaha AUM Gyaanamudraayai namaha - 10 AUM Ramaayai namaha AUM Paraayai namaha AUM Kaamaruupaayai namaha AUM Mahaavidyaayai namaha AUM Mahaapaataka naashinyai namaha AUM Mahaashrayaayai namaha AUM Maalinyai namaha AUM Mahaabhogaayai namaha
AUM Mahaabhujaayai namaha AUM Mahaabhaagaayai namaha -20 AUM Mahotsaahaayai namaha AUM Divyaangaayai mamaha AUM Suravanditaayai namaha AUM Mahaakaalyai namaha AUM Mahaapaashaayai namaha AUM Mahaakaaraayai namaha AUM Mahaankushaayai namaha AUM Pitaayai namaha AUM Wimalaayai namaha AUM Vishvaayai namaha -3 AUM Vidyunmaalaayai namaha AUM Vaishhnwyai namaha AUM Chandrikaayai namaha AUM Chandravadanaayai namaha AUM Chandralekhaavibhuushhitaayai
namaha AUM Saavityai namaha
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AUM Surasaayai namaha AUM Devyai namaha AUM Divyaalankaarabhuushhitaayai
namaha AUM Waagdevyai namaha - 40 AUM Wasudaayai namaha AUMTiraayai namaha AUM Mahaabhadraayai namaha AUM Mahaabalaayai namaha AUM Bhogadaayai namaha AUM Bhaaratyai namaha AUM Bhaamaayai namaha AUM Govindaayai namaha AUM Gomatyai namaha AUM Shivaayai namaha - 50 AUM Jatilaayai namaha AUM Windhyaavaasaayai namaha AUM Windhyaachalaviraajiitaayai namaha AUM Chandaayai namaha AUM Vaishhnwyai namaha AUM Braahmayai namaha AUM Brahmagynaikasaadhanaayai
namaha AUM Saudaamanyai namaha AUM Sudhaamuurtyai namaha AUM Subhadraayai namaha - 60 AUM Surapuujitaayai namaha AUM Suvaasinyai namaha AUM Sunaasaayai namaha AUM Winidraayai namaha AUM Padmalochanaayai namaha AUM Widyaaruupaayai namaha AUM Vishaalaaxyai namaha AUM Brahmajaayaayai namaha AUM Mahaaphalaayai namaha AUM Trayiimuurtaye namaha - 70 AUM Trikaalagyaayai namaha AUM Trigunayai namaha AUM Shaastraruupinyai namaha
AUM Shambhaasurapramathinyai namaha
AUM Shubhadaayai namaha AUM Svaraatmikaayai namaha AUM Raktabilijanihantryai namaha AUM Chaamundaayai namaha AUM Ambikaayai namaha AUM Mundakaayapraharamayai namaha -
80 AUM Dhuumralochanamadanaayai
namaha AUM Sarvadevastutaayai namaha AUM Saumyaayai namaha AUM Suraasura namaskritaayai namaha AUM Kaalaraatryali namaha AUM Kalaadharaayai namaha AUM Ruupasaubhaagyadaayinyai namaha AUM Waagdevyai namaha AUM Waraarohaayai namaha AUM Vaaraahyai namaha - 90 AUM Waarijaasanaayai namaha AUM Chitraambaraayai namaha AUM Chitragandhaayai namaha AUM Chitramaalyavibhuushhitaayai
namaha AUM Kaantaayai namaha AUM Kaamapradaayai namaha AUM Wandyaayai namaha AUM Vidyaadharasupuujitaayai namaha AUM Shvetaananaayai namaha AUM Nilabhujaayai namaha - 100 AUM Chaturwargaphalapradaayai namaha AUM Chaturaanana saamraajyaayai
namaha AUM Raktamadhyaayai namaha AUM Niranjanaayai namaha AUM Hansaasanaayai namaha AUM Nilajanghaayai namaha AUM Brahmavishhnshivaatmikaayai
namaha AUM Sri Sarasvatiyainamaha - 108
ti Sri Sarasvati Astotharasatha divya naamaarchanam sampuurnam
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SURYA ASHTTOTTARA SHATANAMAWALI
Slokam
Suuryam sundara lokanaathamamritam vedaantasaaram Shivamh Gyaanam brahmamayam sureshamamalam lokaikachittam svayamh İndraadityanaraadhipam Suragurum trailokyachuudaamanimh Brahmaa vishhnushiva svaruupa hridayam vande sadaabhaaskaramh
Japaa kusuma Sankaasam - Kaasyapeyam Mahaath' yuthim Thamourim sarva Paapa ganam - Pranathosmi Dhiwaakaram.
AUM Arunaya namaha AUM Sharanyaya namaha AUM Karuna-rasa-sindhave namaha AUM Asmanabalaya namaha AUM Artaraksakaya namaha AUM Adityaya namaha AUM Adibhutaya naamah AUM Akhilagamavedine namaha AUM Acyutaya namaha AUM Akhilagnaya namaha - 10 AUM Anantaya namaha AUM Inaya namaha AUM Visvarupaya na maha AUM jyaya namaha AUM Indraya namaha AUM Bhanave namaha AUM Indriramandiraptaya namaha AUM Wandaniyaya namaha AUM ishaya namaha AUM Suprasannaya namaha - 20 AUM Sushilaya namaha AUM SuvarCase namaha AUM Wasupradaya namaha AUM Wasave namaha AUM Vasudevaya namaha AUM Ujvalaya namaha AUM Ugrarupaya namaha AUM Urdhvagaya namaha AUM Wiiwaswate namaha AUM Udhatkiranajalaya namaha -30 AUM Hrishikesaya namaha AUM Urjaswalaya namaha AUM Viraya namaha AUM Nirjaraya namaha
AUM Jayaya mamaha AUM Urudvayavirnimuktanijasarak
namaha AUM RIrishiwandyaya namaha AUM Rugdhantre namaha AUM Kraksacakracaraya namaha AUM Krajusvabhavavittaya namaha -40 AUM Nityastutyaya namaha AUM Krukaramatrikavarnarupaya mamaha AUM Ujwalatejase namaha AUM Kruksadhinathamitraya namaha AUM Pushakaraksaya namaha AUM Luptadantaya namaha AUM Shantaya namaha AUM Kantidaya namah AUM Dhanaya namaha AUM Kanatkanaka sushanaya namaha -
50 AUM Khalotaya mamaha AUM Lunitakhiladaityaya namaha AUM Satyaanandasvarupine namaha AUM Apavargapradaya namaha AUM Artasharanyaya namaha AUM Ekakine namaha AUM Bhagavate namaha AUM Sushtisthityantakarine namaha AUM Gunatmane namaha AUM Dhrimibhrite namaha -60 AUM Brihate namaha 1 AUM Brahmane namaha AUM Esvaryadaya namaha AUM Sharvaya namaha AUM Haridashvaya namaha AUM Shauraye namaha
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AUM Dashadiksamprakashaya namaha AUM Bhakta-vashyaya namaha AUM Ojaskaraya namaha AUM Jayine namaha -70 AUM Jagadamandahetave namaha AUM Taya janmamrtyujarawyadhiwari
namaha AUM Aoumatyapadasamcararathasthaya
namaha AUM Asuraraye namaha AUM Kamaniyakagaya namaha AUM Abjaballabhaya mamaha AUM Antarbahih prakashaya namaha AUM ACintyaya namaha AUM Atma-rupine namaha AUM Acyutaya namaha -80 AUM Amareshaya namaha AUM Parasmai jyotishe namaha AUM Ahaskaraya namaha AUM Ravaye namaha AUM Haraye namaha AUM Param-atmane namaha
AUM Tarunaya namaha AUM Tarenyaya namaha AUM Grahanam pataye namaha AUM Bhaskaraya namaha -90 AUM Adimadhyantarahitaya namaha AUM Saukhyapradaya namaha AUM Sakalajagatam pataye namaha AUM Suryaya namaha AUM Kavaye namaha AUM Narayanaya namaha AUM Pareshaya mamaha AUM Tejorupaya namaha AUM Shrim hiranyagarbhaya namaha AUM Hrim sampatkaraya namaha -100 AUM Aim istarthadaya namaha AUM Aim suprasannaya namaha AUM Shrimate namaha AUM Shreyase namaha AUM Saukhyadayine namaha AUM Diptamurtaye namaha AUM Nikhilagamavedhyaya namaha AUM Nityanandaya namaha -108
iti Surya Astotharasatha divya naamaarchanam sampuurnam
CHANDRAASHTOTTARASHATANAMAWALI
Slokam Dhadhi Sanka thushaaraabham - kSheero dhaarnava Sambhavam Namaami Sasinam somam - Sambhor makuta bh0OShamam.
AUM Srimate mamaha AUM Shashadharaya namaha AUM Chandraya namaha AUM Taraadhishaya namaha AUM Nishakaraya namaha AUM Sughanighaye namaha AUM Sadaradhya namaha AUM Satpataye namaha AUM Sadhupujitaya namaha AUM Jitendriyaya namaha -10 AUM Jayodhyogaya mamaha AUM Jyotishcakrapravartakaya namaha AUM Vikartananujaya namaha AUM Viraya namaha AUM Vishveshaya namaha
AUM Vidusham pataye namaha AUM Doshakaraya namaha AUM Dushtaduraya namaha AUM Pushtimate namaha AUM Shishtapalakaya namaha - 20 AUM Ashtamurtipriyaya namaha AUM Anantaya namaha AUM Kashtadarukutharakaya namaha AUM Svaprakashaya namaha AUM Prakashatmane namaha AUM Dyucaraya namaha AUM Devabhojanaya namaha AUM Kaladharaya namaha AUM Kalahetave namaha AUM Kamakrite namaha -30
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AUM Kamadayakaya namaha AUM Mrityusaharakaya namaha AUM Amartyaya namaha AUM Nityanushthanadayakaya namaha AUM Ksapakaraya namaha AUM Ksinapapaya namaha AUM Ksayavriddhisamanvitaya namaha AUM Jaivatrikaya namaha AUM Shucaye namaha AUM Shubhraya namaha -40 AUM Jayine namaha AUM Jayaphalapradaya namaha AUM Sudhamayaya namaha AUM SuraSwamine namaha AUM Bhaktanamishthadayakaya namaha AUM Buktidaya namaha AUM Muktidaya namaha AUM Bhadraya namaha AUM Bhaktadaridhya bhanjanaya
namaha AUM Samaganapriyaya namaha -50 AUM Sarvaraksakaya namaha AUM Sagarodbhavaya namaha AUM Bhayantakrite namaha AUM Bhaktigamyaya namaha AUM Bhavabandhavimocakaya namaha AUM Jagatprakasakiranaya namaha AUM Jagadamandakiranaya namaha AUM Nissapatmaya namaha AUM Niraharaya namaha AUM Nirvikaraya namaha -60 AUM Niramayaya namaha AUM BhuCchayacchaditaya namaha AUM Bhavyaya namaha AUM Bhuvanapratipalakaya namaha AUM Sakalartiharaya namaha AUM Saumyajanakaya namaha AUM Sadhuvanditaya namaha AUM Sarvagamajnaya namaha AUM Samakadimunistutaya namaha AUM Sitachatradhvajopetaya namaha -70
AUM Sitangaya namaha AUM Sitabhusanaya namaha AUM Svetamatyambaradharaya namaha AUM Svetagandhanulepanaya namaha AUM Dasasvarathasamrudhaya namaha AUM Dandapananye namaha AUM Dhanurdharaya namaha AUM Kundapusyojvalakaraya namaha AUM Nayanabjasamudbhavaya namaha AUM Atreyagotrajaya namaha - 80 AUM Atyantavinayaya namaha AUM Priyadayakaya namaha AUM Karunarasasampurnaya namaha AUM Karkataprabhave namaha AUM Avyayaya namaha AUM Caturashrasanarudhaya namaha AUM Caturaya namaha AUM Divyavahanaya namaha AUM Vivasvan mandalajneyavasaya
namaha AUM Wasusamrddhidaya namaha -90 AUM Mahesvarapriyaya namaha AUM Dantaya namaha AUM Merugotrapradaksinaya namaha AUM Grahamandalamadhyasthaya
namaha AUM Grasitarkaya namaha AUM Grahadhipaya mamaha AUM Dvijarajaya namaha AUM Dyutilakaya namaha AUM Dvibhujaya namaha AUM Dvijapujitaya namaha -100 AUM Audumbaranagavasaya namaha AUM Udaraya mamaha AUM Rohinipataye namaha AUM Nityodayaya namaha AUM Munistutyaya namaa AUM Nityanandaphalapradaya namaha AUM Sakalahladanakaraya namaha AUM Palashedhmapriyaya aaa -108
lti Chandra Astotharasatha divya naamaarchanam sampuurnam
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ANGHARAKA ASTOTTARASHATANAMAWALI
Slokam Dharanee garbha sambhootham - vidhyuth kaanthi samaprabham Kumaaram sakthi hasthancha - mangalam pranamaam yaham.
AUM Mahisutaya namaha AUM Mahabhagaya namaha AUM Mangalaya mamaha AUM Mangalapradaya namaha AUM Mahavirayam namaha AUM Mahashuraya namaha AUM Mahabalaparakramaya namaha - AUM Maharoudraya namaha AUM Mahabhadraya namaha AUM Mananiyaya namaha - 10 AUM Dayakaraya namaha AUM Manadya namaha AUM Aparvanaya namaha AUM Kruraya namaha AUM Tapatrayavivarjitaya namaha AUM Supratipaya namaha AUM Sutamrakshaya namaha AUM Subrahmanyaya namaha AUM Sukhapradaya namaha AUM Vakrastambhadigamanaya namaha
-20 AUM Warenyaya namaha AUM Waradaya namaha AUM Sukhine namaha AUM Wirabhadraya namaha AUM Virupaksaya namaha AUM Vidurasthaya namaha AUM WibhavaSave namaha AUM NakSatracakraSamcarine mamaha AUM Ksatrapaya namaha AUM Ksatravarjitaya namaha -30 AUM Ksayavriddhivinirmuktaya namaha AUM Ksamayuktaya namaha AUM Vicaksanaya namaha AUM Aksinaphaladaya namaha AUM Caturvargaphalapradaya namaha AUM Vitaragaya namaha AUM Vitabhayaya namaha AUM Vijvaraya mamaha
AUM Vishvakaranaya namaha AUM Naksatrarashisancaraya namaha -
40 AUM Nanabhayanikrintanaya namaha AUM Wandarujanamandaraya namaha AUM Vakrakuncitamurddhajaya namaha AUM Kamaniyaya namaha AUM Dayasaraya namaha AUM Kanatkanakabhusanaya mamaha AUM Bhayaghnaya namaha AUM Bhavyaphaladaya namaha AUM Bhaktabhayavarapradaya namaha AUM Shatruhantre namaha -50 AUM Shamopetaya namaha AUM Sharanagataposhanaya namaha AUM Sahasine namaha AUM Sadgunadhyaksaya namaha AUM Sadhave mamaha AUM Samaradurjayaya namaha AUM Dushthaduraya namaha AUM Shishthapujyaya namaha AUM Sarvakashthanivarakaya namaha AUM Dushcheshthavarakaya namaha
60 AUM Duhkhabhanjanaya namaha AUM Durdharaya namaha AUM Haraye namaha AUM Dhusvapnahamtre namaha AUM Durdharshaya namaha AUM Dushtagarvavimocanaya namaha AUM Bharadvajakulamadbhutaya namaha AUM Bhusutaya namaha AUM Bhavyabhushanaya namaha AUM Raktamvaraya namaha - 70 AUM Raktavapushe namaha AUM Bhaktapalanatatparaya namaha AUM Caturbhujaya namaha AUM Gadadharine namaha AUM Meshavahaya namaha
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AUM Sitashanaya namaha AUM Shaktishulladharaya namaha AUM Shaktaya namaha AUM Shastravidyavisharadaya mamaha AUM Tarkakaya namaha - 80 AUM Tamasadharaya namaha AUM Tapasvine namaha AUM Tamralocanaya namaha AUM Taptakancanasamkashaya namaha AUM Raktakinjalkamannibhaya namaha AUM Gotra adhidevaya namaha AUM Gomadhyacaraya namaha AUM Gunavibhushanaya namaha AUM ASrije namaha AUM Angarakaya namaha - 90 AUM Avantideshaadhishaya namaha AUM Janardanaya mamaha
AUM Suryayamyapradeshasthaya
namaha AUM Ghume namaha AUM Yamyaharinmukhaya namaha AUM TrikOnamandalagataya namaha AUM Tridashaadhipasanmutaya namaha AUM Shucaye namaha AUM Shucikaraya namaha AUM Shuraya namaha - 100 AUM Shucivashyaya namaha AUM Shubhavahaya namaha AUM Meshavriscikarashishaya namaha AUM Medhavine namaha AUM Mitabhashanaya mamaha AUM Sukhapradaya namaha AUM Surupaaksaya namaha AUM Sarvabhishtaphalapradaya namaha
- 108
lti Angaaraka Astotharasatha divya naamaarchanam sampuurnam
BUDHAASHTOTTARASHATANAMAWALI
Slokam Piryangu kali kaasyaamam - roope'naa prathimam budham Sow.myam Sow.mya gunopetham - tham bhudham pramamaam yaham.
AUM Budhaya namaha AUM Budharcitaya namaha AUM Soumyaya namaha AUM Soumyachittaya namaha AUM Shubhapradaya namaha AUM Dridabrataya namaha AUM Hadaphalaya mamaha AUM ShrutijalaprabOdhakaya namaha AUM Satyavasaya namaha AUM Satyavacase namaha -10 AUM Shreyasam pataye mamaha AUM Abyayaya namaha AUM Somajaya namaha AUM Sukhadaya namaha AUM Shrimate namaha AUM Somavamshapradipakaya namaha AUM Wedavide namaha AUM Vedatattvashaya namaha AUM Vidantajnanabhaskaraya namaha
AUM Vidyawicaksanaya namaha -20 AUM ViduShe namaha AUM Vidvatpritikaraya namaha AUM Krajave namaha AUM Vishvaanukulasancaraya namaha AUM Visheshavinayanvitaya namaha AUM Vividhagamasarajnaya namaha AUM Wiryavate namaha AUM Vigatajvaraya namaha AUM Trivargaphaladaya namaha AUM Anantaya namaha -30 AUM Tridashadhipapujitaya namaha AUM Buddhimate mamaha AUM Bahushastrajnaya namaha AUM Baline namah
AUM Sana Amakaya namaha AUM Vakativakagamànaya namaha AUM Vasavaya namaha AUM Wasudhadhipaya namaha
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AUM Prasannavadanaya namaha AUM Vandhyaya namaha - 40 AUM Warenyaya namaha AUM Wagvilaksanaya namaha AUM Satyavate namaha AUM Satyasamkalpaya namaha AUM Satyabamdhave namaha AUM Sadadaraya namaha AUM Sarvarogaprashamanaya namaha AUM Sarvamrityumivarakaya namaha AUM Wanijyanipunaya namaha AUM Washyaya namaha - 50 AUM Watangaya namaha AUM Watarogahrite namaha AUM Sthulaya namaha AUM Sthairyagunaadhyaksaya namaha AUM Sthulasuksmaadikaranaya namaha AUM Aprakashaya namaha AUM Prakashatmane namaha AUM Ghanaya namaha AUM Gagamabhushanaya namaha AUM Vidhistutyaya namaha -60 AUM Vishalaksaya namaha AUM Vidvajanamanoharaya namaha. AUM Carushilaya namaha AUM Svaprakashaya namaha AUM Capalaya namaha AUM Jitendriyaya namaha AUM Udanmukhaya namaha AUM Bukhamakkaya namaha AUM Magadhaadhipataye namaha AUM Haraye namaha -70 AUM Saumyavatsarasamjataya mamaha AUM Somapriyakaraya namaha AUM Mahate namaha AUM Sihmaadhirudhaya mamaha
AUM Sarvajnaya mamaha AUM Shikhivarnaya namaha . AUM Shivamkaraya namaha AUM Pitambaraya namaha AUM Pitavapushe namaha AUM Pitacchatradhvajankitayaa -80 AUM Khangacarmadharaya namaha AUM Karyakartre namaha AUM Kalushaharakaya namaha AUM Atreyagotrajaya namaha AUM Atyantavinayaya namaha AUM Vishvapawanaya namaha AUM Campeyapuspasamkashaya
namaha AUM Caranaya namaha AUM Carubhushanaya namaha AUM Vitaragaya namaha - 90 AUM Vitabhayaya namaha AUM Vishuddhakanakaprabhayaa AUM Bandhupriyaya namah AUM Bandhuyuktaya namaha AUM Banamandalasamshiritaya namaha AUM Arkesananivasasthaya namaha AUM Tarkashastravisharadmaya namaha AUM Prashantaya namah AUM Prritisamyuktaya namaha AUM Priyakrite namaha -100 AUM Priyab hushanaya mamaha AUM Medhavine namaha AUM Madhavasaktaya namah AUM Mithunaadhipataye namaha AUM Sudhiye namaha AUM Kanyarashipriyaya mamaha AUM Kamapradaya namaha AUM Ghanaphalaashrayaya namaha
108
lti Budha Astotharasatha divya naamaarchanam sampuurnam
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GURU ASHTOTTARA SHATANAMAVALI
Slokam
Dhe'vaanaancha risheenaancha - gurum kaanchan Sannibham Bhudhdhi bhootham thrilokesam - thannamaami bhruhaspathim.
AUM Gurave namaha AUM Gunakaraya namaha AUM Goptre namaha AUM GCCaraya namaha AUM GOpatipriyaya namaha AUM Gunive namaha AUM Gunavatam shrepthaya namaha AUM Gurunam gurave namaha AUM AWyayaya namaha AUM Jetre namaha -10 AUM Jayantaya namaha AUM Jayadaya namaha AUM Jivaya namaha AUM Anantaya namaha AUM Jayavahaya namaha AUM Amgirasaya namaha AUM Adhvaramaktaya namaha AUM Viviktaya namaha AUM Adhhvarakritparaya namaha AUM Wacaspataye namaha -20 AUM Washine namaha AUM Washyaya namaha AUM Warishthaya namaha AUM Wagvacaksanaya namaha AUM Cittashuddhikaraya namaha AUM Shrimate namaha AUM Caitraya namaha AUM Citrashikhandijaya namaha AUM Brihadrathaya namaha AUM Brihadbhanave mamaha - 30 AUM Brihaspataye namaha AUM Abhishtadaya namaha AUM Suracaryaya namaha AUM Suraradhyaya namaha AUM Surakaryakritodyamaya namaha AUM Girvanaposhakaya namaha AUM Dhanyaya namaha AUM Gishpataye namaha AUM Girishaya namaha
AUM Anaghaya namaha - 40 AUM Dhivaraya namaha AUM Dhishanaya namaha AUM Divyabhushanaya namaha AUM Devapujitaya namaha AUM Dhanurddharaya namaha AUM Daityahantre namaha AUM Dayasaraya namaha AUM Dayakaraya namaha AUM Dariddyanashanaya namaha AUM Dhanyaya namaha - 50 AUM Daksinayanasambhavaya namaha AUM Dhanurminadhipaya namaha AUM Devaya namah AUM Dhanurbanadharaya mamaha AUM Haraye namaha AUM Angarovarshasamjataya namaha AUM Angirah kulasambhavaya namaha AUM Sindhudeshaadhipaya namaha AUM Dhimate namaha AUM Svarnakayaya namaha - 60 AUM Caturbhujaya namaha AUM Hemangadaya namaha AUM Hemavapushe namaha AUM Hemabhushanabhushitaya mamaha AUM Pushyanathaya namaha AUM Pushyaragamanimandanamandi
thaaya namaha AUM Kashapushpasamanabhaya namaha AUM Indradyamarasamghapaya namaha AUM Asamanabalaya namaha AUM Satvagunasampadvibhavasave
namaha -70 AUM Bhusurabhishtadaya namaha AUM Bhuriyashase namaha AUM namaha AUM Dharmarupaya namaha AUM Dhanaadhyaksaya namaha AUM Dhanadaya namaha
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AUM Dharmapalanaya namah AUM Sarvavedaarthatattvajnaya namaha AUM Sarvapadvinivarakaya namaha AUM Sarvapapaprashamanaya namaha -80 AUM Svramatanugatamaraya namah AUM Rigvedaparagaya namaha AUM Riksarashimargapracaravaya
namaha AUM Sadaanandaya namaha AUM Satyasamdhaya namaha AUM Satyasamkalpamanasaya namaha AUM Sarvagamajnaya namaha AUM Sarvajnaya namaha AUM Sarvavedantawide namaha AUM Brahmaputraya namaha - 90 AUM Brahmaneshaya namaha AUM Brahmavidyaavisharadaya namaha
AUM Samanaadhikanirbhuktaya namaha AUM Sarvalokavashamvadaya namaha AUM Sasuraasuragandharvavanditaya
namaha AUM Satyabhashanaya namaha AUM Brihaspataye namaha AUM Suracaryaya namaha AUM Dayavate namaha AUM Shubhalaksanaya namaha - 100 AUM LOkatrayagurave namaha AUM Shrimate namaha AUM Sarvagaya namaha AUM Sarvato Vibhave mamaha AUM Sarveshaya namaha AUM Sarvadatushtaya namah AUM Sarwadaya namaha AUM Sarvapujitaya namaha - 108
lti Guru Astotharasatha divya naamaarchanam sampuurnam
SHUKRAASTOTARA SHATANAMAVALI
Slokam Hima kundha mrunaalaabam - dhaithyaanam paramam gurum Sarva saasthra pravruththaaram-bhaargavam pranamaamyaham.
AUM Shukraya namaha AUM Shucaye namaha AUM Shubhagunaya namaha AUM Shubhadaya namaha AUM Shubhalaksanaya namaha AUM Shobhanaksaya namaha AUM Shubravahaya namaha AUM Shuddhasphadikabhaswaraya
namaha AUM Dinartiharakaya namaha AUM Daityagurave namaha - 10 AUM Dewabhivanditaya namaha AUM Kavyasaktaya namaha AUM Kamapalaya namaha AUM Kavaye namaha AUM Kalyanadayakaya namaha AUM Bhadramurtaye namaha AUM Bhadragunaya namaha AUM Bhargavaya namaha AUM Bhaktapalanaya namaha
AUM Bhogadaya namaha -20 AUM Bhuvanaadhyaksaya namaha AUM Bhuktimuktiphalapradaya namaha AUM Carushilaya namaha AUM Carurupaya namaha AUM CaruCandranibhananaya namaha AUM Nidhaye namaha AUM Nikhilashastrajnaya namaha AUM Nitividyadhuramdharaya namaha AUM Sarvalaksanasampannaya namaha AUM Sarvavagunavarjitaya namaha - 30 AUM Samanaadikanirmuktaya namaha AUM Sakalagamaparagaya mamaha AUM Bhrigave namaha AUM Bhogakaraya namaha AUM Bhumisurapalanatatparaya namaha AUM ManaSvine namaha AUM Manadaya namaha AUM Manyaya namaha AUM Mayatitaya namaha
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AUM Mahayashase namaha - 40 AUM Balliprasannaya namaha AUM Abhayadaya namaha AUM Baline namaha AUM Satyaparakramaya namaha AUM Bhavapashaparityagaya namaha AUM Balibandhavimocakaya namaha AUM Ghanashayaya namaha AUM Ghanaadhyaksaya namaha AUM Kambhugrivaya namaha AUM Kaladharaya namaha - 50 AUM Karunyarasasampurnaya namaha AUM Kalyanagunavarddhanaya namaha AUM Shvetambaraya namaha AUM Svetavapushe namaha AUM Caturbhujasamanvitaya namaha AUM Akshamaladharaya namaha AUM Acintyaya namaha AUM Akshinagunabhaasuraya namaha AUM Nashatraganasamcaraya namaha AUM Nayadaya namaha - 60 AUM Nitimargadaya namaha AUM Barshapradaya namaha AUM Hrishikeshaya namaha AUM Kleshanashakaraya namaha AUM Kavaye namaha AUM Cintitaryapradaya namaha AUM Shantamataye namaha AUM CittaSamadhikrite namaha AUM Adhivyadhiharaya namah AUM Bhurivikramaya namaha - 70 AUM Punyadayakaya namaha AUM Puranapurushaya namaha AUM Pujyaya namaha AUM Puruhutaadisannutaya namaha AUM Ajeyaya namaha
AUM Vijitarataye namaha AUM Vividhabharanojvalaya namaha AUM Kundapushpapratikashaya namaha AUM Mandahasaya namaha AUM Mahamataye namaha - 80 AUM Muktaphalasamanabhaya namaha AUM Muktidaya namaha AUM Munisannutaya namaha AUM Ratnasimhasanarudaya namaha AUM Rathasthaya namaha AUM Rajataprabhaya namaha AUM SuryapragdeshasamCaraya namaha AUM SurashatruSuhride namaha AUM Kavaye namaha AUM Tulaavirishabharashishaya namaha
- 90 AUM Durddharaya namaha AUM Dharmapalakaya namaha AUM Bhagyadaya namaha AUM Bhavyacaritraya namaha AUM Bhavapashavimotrakaya namaha AUM Gaudadesheshvaraya namaha AUM Goptre namah AUM Gunite namaha AUM Gunavibhushanaya namaha AUM Jyeshtanakshatrasambutaya
namaha -100 AUM Jyeshthaya namah AUM Shreshthaya namaha AUM Shucismitaya namaha AUM Apavargapradaya namaha AUM Anantaya namaha AUM Santanaphaladayakaya namaha AUM Sarvaishvaryapradaya namaha AUM Sarvagirvanaganasannutaya
namaha - 108
lti Shukra Astotharasatha divya naamaarchanam sampuurnam
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SHAN ASHTOTTARA SHATANAMAWAL
Slokam Neelaanchana samaabaasam - raviputhramyVamaagrajam Chaayaa maarthaanda sambhootham - thannamaami sanaicharam.
AUM Shanaescaraya namaha AUM Shantaya namaha AUM Sarvabhistapradayine namaha AUM Sharanyaya namaha AUM Wagenyaya mamaha AUM Sarveshaya namaha AUM Saumyaya namaha AUM Suramvandhaya namaha AUM Suralokaviharine namaha AUM Sukhasonapavishtaya namaha - 10 AUM Sundaraya namaha AUM Ghanaya namaha AUM Ghanarupaya namaha AUM Ghanabharanadharine namaha AUM Ghanasaravilepaya namaha AUM Khadyotaya namaha AUM Mandaya namaha AUM Mandaceshtaya namaha AUM Mahaniyagunaatmane namaha AUM Martyapavanapadaya namaha - 20 AUM Maheshaya namaha AUM Dhayaputraya namaha AUM Sharvaya namaha AUM Shatatuniradharine namaha AUM Carasthirasvabhavaya namaha AUM Acamcalaya namaha AUM Nilavarnaya namaha AUM Nityaya namaha AUM Nilanjananibhaya namaha AUM Niambaravibhushaya namaha - 30 AUM Nishcalaya namaha AUM Vedyaya namaha AUM Vidhirupaya namaha AUM Virodhadharabhumaye namaha AUM Bhedaspadasvabhavaya namaha AUM Vajradehaya namaha AUM Vairagyadaya mamaha AUM Viraya namaha AUM Vitarogabhayaya namaha
AUM Vipatparampareshaya namaha - 40 AUM Vishvavandyaya namaha AUM Gridhnavahaya namaha AUM Gudhaya namaha AUM Kurmangaya namaha AUM Kurupine namaha AUM Kutsitaya namaha AUM Gunadhyaya namaha AUM OCaraya namaha AUM Avidhyamulanashaya namaha AUM Vidhyaavidhyasvarupine namaha -
50 AUM Ayushyakaranaya mamaha AUM Apaduddhartre namaha AUM Vishnubhaktaya namaha AUM Wiishine namaha AUM Vividhagamavedine namaha AUM Vidhistutyaya namaha AUM Vandhyaya namaha AUM Virupaakshaya namaha AUM Warishthaya namaha AUM Garishthaya namaha - 60 AUM Vajramkushagharaya namaha AUM Varada bhayahastaya namaha AUM Wamamaya namaha AUM Jyeshthapatnisametaya namaha AUM Shreshthaya namaha AUM MitabhaShine namaha AUM Kashtaughanashakartre namaha AUM Pushtidaya namaha AUM Stutyaya namaha AUM Stotragamyaya namaha - 70 AUM Bhaktivashyaya namaha AUM Bhanave namaha AUM Bhanuputraya namaha AUM Bhavyaya namaha AUM Pavanaya namaha AUM Dhanurmandalasamsthaya namaha AUM Dhanadaya namaha
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AUM Dhanushmate namaha AUM Tanuprakashadehaya namaha AUM Tamasaya namaha - 80 AUM Asheshajanavandyaya namaha AUM Visheshaphaladayine namaha AUM Washikritajaneshaya namaha AUM Pashunam pataye namaha AUM Khecaraya namaha AUM Khageshaya namaha AUM Ghananilambaraya namaha AUM Kathinyamanasaya namaha AUM Aryaganastutyaya namaha AUM Nilacchatraya namaha - 90 AUM Nityaya namaha AUM Nirgunaya namaha AUM Gunatmane namaha AUM Niramayaya namaha
AUM Nandyaya namaha AUM Vandaniyaya namaha AUM Dhiraya namaha AUM Divyadehaya namaha AUM Dinartiharanaya namaha AUM Dainyanashakaraya namaha - 100 AUM Aryajanaganyaya namaha AUM Kruraya namaha AUM Kruraceshtaya namaha AUM Kamakrodhakaraya namaha AUM Kalatraputrashatrutvakaranaya
namaha AUM Pariposhitabhaktaya namaha AUM Parabhitiharaya namaha AUM Bhaktasanghamanobhishta
phaladaya namaha - 108
lti Shani Astotharasatha divya naamaarchanam sampuurnam
RAHUASHTOTTARASHAANAMAVAL
Slokam Ardha kaayam mahaaveeyram - chandhraadhithya viimardhanam Simhikaagarba Sambhootham - tham raahum pranamaam yaham.
AUM Rahave namaha AUM Soumihikeyaya namaha AUM Vidhuntudaya namaha AUM Surashatrave namaha AUM TamaSe mamaha AUM Phanine mamaha AUM Gargyaynapa namaha AUM Surapye namaha AUM Nibajimutasamkashaya namaha AUM Chaturbhujava namaha - 10 AUM Khangakhetakadharine namaha AUM Waradayakahastakaya namaha AUM Shulayudhaya namaha AUM Meghavarnaya namaha AUM Krishnadhwajapatakavate namaha AUM Dakshinashamukharathaya namaha AUM Tikshnadamshtakarallakaya namaha AUM Shupokarasansthaya namaha AUM Gomedhabharanapriyaya namaha AUM Mashapriyaya mamaha - 20
AUM Kashyaparshinandanaya namaha AUM Bhujageshwaraya namaha AUM UIkapatayitre namaha AUM Shuline namaha AUM Nidhipaya namaha AUM Krishnasarparaje namaha AUM Vishajvalavritaasyayadhashariraya
namaha AUM Shatravapradaya namaha AUM Ravindubhikaraya namaha - 30 AUM Chayasvarupine namaha AUM Kathinangakaya namaha AUM Dvishacchatracchedakaya namaha AUM Karallasyaya namaha AUM Bhayamkaraya namaha AUM Krurakarmane namaha AUM Tamorupaya namaha AUM Shyamatmane namaha AUM Nilaliohitaya namaha AUM Kiritine namaha - 40
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AUM Nilavasanaya namaha AUM Sanisamintavartmagaya namaha AUM Candalawarnaya namaha AUM Ashvyriksabhavaya mamaha AUM Meshabhavaya namaha AUM Shanivatphaladaya namaha AUM Shuraya namaha AUM Apasavyagataye mamaha AUM Uparagakagaya namaha AUM Somasuryachavimardakaya namaha
50 AUM Nilapushpaviharaya namaha AUM Grahashreshthaya namaha AUM Ashtamagrahaya namaha AUM Kabamdhamatradehaya namaha AUM Yatudhanakulodbhavaya namaha AUM Govindavarapatraya namaha AUM Devajatipravishtakaya namaha AUM Kruraya namaha AUM Gharaya mamaha AUM Shanirmitraya namaha - 60 AUM Shukramitraya namaha AUM Agocaraya namaha AUM Mani gangasnanadatre namaha AUM Svagrihepravaladhyadaya namaha AUM Sadgriheanyabaladhrite namaha AUM Caturthe matrinashakaya namaha AUM Candrayukte candalajati
sihmajanmane rajyadatre namaha AUM Mahakayaya namaha - 70 AUM Janmakartre namaha AUM Vidhuripave namaha AUM Madakajnanadaya namaha AUM Janmakanyarajyadatre namaha AUM Janmahanidaya mamaha
AUM Navame pitrihantre namaha AUM Pancameshokadayakaya namaha AUM Dhyunekalatrahantre namaha AUM Saptame kalahapradaya namaha AUM ShaShthevittadatre namaha - 80 AUM Chaturthevaliradayaka namaha AUM Navamepapadatre namaha AUM Dashame shokadayakaya namaha AUM Dau yashah pradatre namaha AUM Ante vairapradayakaya namaha AUM Kalatmane namaha AUM Gocaracaraya namaha AUM Ghanekakutpradaya namaha AUM Pancameghishanashringadaya
namaha AUM Svarbhanave namah - 90 AUM Baline namaha AUM Mahasaukhyapradayine namaha AUM Chandravairine namaha AUM Shashvataya namaha AUM Surashatrave namaha AUM Papagrahaya namaha AUM Shambhavaya namaha AUM Pujyakaya mamaha AUM Patirapuranaya namaha AUM Paithinasakulodbhavaya namaha -
100 AUM Bhaktarakshaya namaha AUM Rahumurtaye namaha AUM Sarvabhishtaphalapradaya namaha AUM Dirghaya namaha AUM Krishnaya namaha AUM Atanave namaha AUM Vishnunetraraye namaha AUM Devaya danavaya namaha. - 108
ti Rahu Astotharasatha divya naamaarchanam sampuurnam
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KETU ASHTOTTARA SHATANAMAVALI (THE 108 NAMES OF KETU)
Slokam Palaasa pushpa sankaasam-thuarakagraha masthakam Rowdhram rowdhraathmakam goram - tham kethum pranamaam yaham.
AUM Ketave mamaha AUM SthulaShirase namaha AUM Shiromantraya namaha AUM Dhvajakrtaye namaha AUM Navagrahayutaya namaha AUM Simhikaasurigarbhasambhavaya
namaha AUM Mahabhitikaraya namaha AUM Chitravarnaya namaha AUM Sripingalaksakaya namaha AUM Phulladhumasakashaya namaha -
10 AUM Tishnadamshtaya namaha AUM Mahodaraya namaha AUM Raktanetraya namaha AUM Citrakarine namaha AUM Tivrakopaya namaha AUM Mahasuraya namaha AUM Krurakanthaya namaha AUM Kradhanidhaye namaha AUM Chayagrahavishoshakaya namaha AUM Antyagrahaya namaha - 20 AUM Mahashirshaya namaha AUM Suryaaraye namaha AUM Pushpavadgrahine namaha AUM Warahastaya namaha AUM Gadapanaye namaha AUM Citravastradharaya namaha AUM Citradhvajapatakaya namaha AUM Ghoraya namaha AUM Citrarathaya namaha AUM Shikhine namaha - 30 AUM Kullutthabhaksakaya namaha AUM Vaiduryabharanaya namaha AUM Utpatajanakaya namaha AUM Shukramitraya namaha AUM Mandasakhaya namaha AUM Gadadharaya namaha AUM Nakapataye namaha
AUM Antarvedishvaraya namaha AUM Jaiminigotrajaya namaha AUM Citraguptaatmane namaha -40 AUM Dakshinamukhaya namaha AUM Mukundavarapatraya namaha AUM Mahaasurakul0dbhavaya namaha AUM Ghanavarmaya namaha AUM Lambadevaya namaha AUM Mrityuputraya namaha AUM Utpatarupadharine namaha AUM Adrishyaya namaha AUM Kalaagnisannibhaya namaha AUM Nripidaya namaha - 50 AUM Grihakarine namaha AUM Sarvopadravavarakaya namaha AUM Citraprasutaya namaha AUM Analaya namaha AUM Sarvavyadhivinashakaya namaha AUM Apasavyapracarine namaha AUM Navame papadayakaya namaha AUM Pancame shokadaya namaha AUM Uparagakhecagaya namaha AUM Atipurushakarmane namaha - 60 AUM Turiye sukhapradaya namaha AUM Tritiye vairadaya namaha AUM Papagrahaya namaha AUM Sphatakakarakaya namaha AUM Prananathaya namaha AUM Pancame shrimakarakaya namaha AUM Dvitiye asphutavamdatre namah AUM Vishakulitavaktakaya namaha AUM Kamarupine namaha AUM Simhadantaya namaha - 70 AUM Kushedhmapriyaya namaha AUM Caturthe matrinashaya namaha AUM Navame namaha AUM Antye vairapradaya námaha AUM Sutanandamnidhanakaya namaha AUM Sarpakshijataya mamaha
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AUM Anangaya namaha AUM Karmarashyudbhavaya namaha AUM Upante kirtidaya namaha AUM Saptamekalahapradaya namaha -
80 AUM Ashtame vyadhikartre namaha AUM Dhane bahuSukhapradaya namaha AUM Janane rogadaya namaha AUM Urdhvamurdhajaya namaha AUM Grahanayakaya namaha AUM Papadyashtaye namaha AUM Khecaraya namaha AUM Shambhavaya namaha AUM Asheshapujitaya namaha AUM Shashvataya namaha - 90 AUM Nataya namaha AUM Shubhashubhaphalapradaya
namaha
AUM Dhumraya namaha AUM Sudhapayine namaha AUM Ajitaya namaha AUM Bhaktavatsalaya namaha AUM Simhaasanaya namaha AUM Ketumurtaye namaha AUM Ravindudyutinashakaya namaha AUM Amaraya namaha - 100 AUM Pidakaya mamaha AUM Amartya namaha AUM Vishnudrishtaya namaha AUM ASureshwaraya namaha AUM Bhaktarakshaya namaha AUM Waicitryakapatasyandanaya namaha AUM Vicitraphaladayine namaha AUM Bhaktabhishtaphalapradaya
namana - 108
ti Ketu AStotharasatha divya naamaarchamam Sampuurnam
SR GANAPATHY MOOLAMANTHRATHRISATHY NAAMAAVAL
Dhiyaanam Lambhodharam Chathurbhaahum Thrineththram rakthavarnakam Nanarathna vib00shaaddiyam Prasannaasiyam gaadhipam
Dhiyayeth gajaananam devam Thapthakanthana sannibham Chathurbhaahum mahaakaayam Sooriyakoti samapratham
AUMAumkaara ganapathaye namaha AUM Aumkaara pranavaruupaya namaha AUMAumkaara muurththaye namaha AUM Aumkaara namaha AUMAumkaara manthraaya namaha AUMAumkaara bindhuruupaya namaha AUM Aumkaara ruupaya namaha AUM Aumkaara naadhaaya namaha AUM Aumkaara mayaaya namaha AUM Aumkaara muladharavaasaaya
namaha -10 AUM Sreemkaara ganapathaye namaha
AUM Sreemkaara valabhaaya vallabhaaya
namaha AUM Sreemkaaraaya namaha AUM Sreem lakshmiyai namaha AUM Sreem mahaa ganesaaya namaha AUM Sreem vailabhaaya namaha AUM Sreem ganesaaya namaha AUM Sreem veera ganesaaya namaha AUM Sreem veeralakshmiyai namaha AUM Sreem dhairiya gamesaya namaha -
20 AUM Sreem veerapurendhraaya namaha
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AUMHreemkaara ganesaaya namaha AUM Hreemkaara mayaaya namaha AUMHreemkaara simhaaya namaha AUM Hreemkaara bhaalaaya namaha AUMHreemkaara peetaaya namaha AUMHreemkaara ruupaaya namaha AUMHreemkaara varnaaya namaha AUMHreemkaara kalaaya namaha AUMHreemkaara layaaya namaha -30 AUMHreemkaara varadhaaya namaha AUM Hreemkaara phaladhaaya namaha AUM Kleemkaara ganesaaya namaha AUM Kleemkaara manmathaaya namaha AUM Kleemkaara kaaraaya namaha AUM Kleemkaara muulaadhara vaasaaya
namaha AUM Kleemkaara mohanaaya namaha AUM Kleemkaara unnatharuupaaya
namaha AUM Kleemkaara vasyaaya mamaha AUM Kleemkaara naathaaya namaha -40 AUM Kleemkaara herambhaaya namaha AUM Kleemkaara ruupaaya namaha AUM Glowum ganapathaye namaha AUM Glowumkaara bheejaaya namaha AUM Glowumkaara aksharaaya namaha AUM GloWumkaara bihindhu madhyaghaya namaha AUM GloWumkaara vaasaaya namaha AUM Gham ganapathaye namaha AUM Gham gananaathaaya namaha AUM Gham ganaadhipaaya namaha -50 AUM Gham ganaadhakshaya namaha AUM Gham ganaaya namaha AUM Gham gaganaaya namaha AUM Gham gangaaya namaha AUM Gham gamanaaya namaha AUM Gham gaanavidhyaapradhaaya
namaha AUM Gham ghantanaadhapriyaaya
namaha AUM Gham gakaaraaya namaha AUM Ganapathaye namaha AUM Gajamukhaya namaha -60 AUM Gajahasththaaya namaha
AUM Gajaruupaaya namaha AUM Gajaaruudhaaya namaha AUM Gajaaya namaha AUM Ganeswaraaya namaha AUM Ghandha hasththaaya namaha AUM Garjjithaaya namaha AUM Gathaaya namaha AUM Nakaara ganapathaye namaha AUM Nalaaya namaha -70 AUM Nalingaaya namaha AUM Nalapriyaaya namaha AUM Nalesaaya namaha AUM Nalakomalaaya namaha AUM Nakareesaaya namaha AUM Nakareekaaya namaha AUM Nana namkaaya namaha AUM Naneesaaya namaha AUM Naneesapriyaaya mamaha AUM Parabramhaaya namaha -80 AUM Parahanthre namaha AUM Paramuurththaye namaha AUM Paraaya namaha AUM Paramaathmane namaha AUM Paanandhaaya namaha AUM Parameshtime namaha AUM Paraathparaaya namaha AUM Padhmaakshaaya namaha AUM Padhmalayaapadhaye namaha AUM Paraakramine namaha -90 AUM Thathwaganapathaye namaha AUM Thathawagamyaya namaha AUM TharkaWethre namaha AUM ThathWaVedhe namaha AUM Thathwa rahithaaya namaha AUM Thamohithaaya namaha AUM Thayhwa gnanaaya namaha AUM Tharunaaya namaha AUM Tharunee brengaaya namaha AUM Tharunee prabhaaya namaha - 10C AUM Yagna ganapathaye namaha AUM Yagnakaaya namaha AUM Yasasvine namaha AUMYagnakrithe namaha AUM Yagnyaaya namaha AUM Yamabeethinivarththakaaya namaha
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AUM Yamahrethaye namaha AUM Yagnyapalappradhaya namaha AUM Yamaadhaaraya namaha AUM Yamappradhaya namaha -110 AUM Yatheshtavarappradhaaya namaha AUM Wara ganapathaye namaha AUM Varadhaaya namaha AUM Wasudhaapathaye namaha AUM Vajrodhbhavabhaya samhanthre
namaha AUM Vallabhaaraneesaaya namaha AUM Vakshasthalamanibhraajine namaha AUM Vajra dhaarine namaha AUM Vasyaya namaha AUM Wakaara ruupaya namaha -120 AUM Wasine namaha AUM Varappradhaaya namaha AUM Raja ganapathaye namaha AUM Rajakaaraaya namaha AUM Ramaa naathaaya namaha AUM Rathnaabharana buushithaaya
namaha AUM Rahasyagnaya namaha AUM Rasaadhaaraaya namaha AUM Rathasthaaya namaha AUM Rathaavaasaaya namaha -130 AUM Ranjitha pradhaaya namaha AUM Ravi kooti prakaasaaya namaha AUM Ramyaaya namaha AUM Varadha vallabhaaya namaha AUM Wakaaraaya namaha AUM Warunappriyaaya namaha AUM Vajra dharaaya namaha AUM Waradha varadhaaya namaha AUM Vandhithaaya namaha AUM Vasyakaraaya namaha -140 AUM Vadhanappriyaya namaha AUM Wasave namaha AUM Wasuppriyaaya namaha AUM Varadhappriyaaya namaha AUM Ravi ganapathaye namaha AUM Rathna kreetaaya namaha AUM Rathna mohaanaya namaha AUM Rathna buushanaaya namaha AUM Rathna karaaya namaha
AUM Rathna manthrapaaya namaha -150. AUM Rasaa chalaaya namaha AUM Rasaa thalaaya namaha AUM Rathnakankanaaya namaha AUM Ravaa paanaaya namaha AUM Dhakaara ruupaaya namaha AUM Dhamanaaya namaha AUM Dhamdha haarine namaha AUM Dhayaa dhamithaaya namaha AUM Daiththiya gamanaaya namaha AUM Dhandanithiyadi vigingnathre
namaha -160 AUM Dhayaavahaaya namaha AUM Dhaksha dwamsana karaaya
namaha AUM Dhakshaaya namaha AUM Dhanthakaaya namaha AUM Dhamojagnaaya namaha AUM Sarvavasya ganapathaye namaha AUM Sarvaathmane namaha AUM Sarvagnaaya namaha AUM Sarva sowkkiya pradhaaya namaha AUM Sarva duhkagne namaha -170 AUM Sarva roga hredhe namaha AUM Sarva jana priyaaya namaha AUM Sarva saasthra kalaapadharaaya
namaha AUM Sarva duhka vinaasaaya namaha AUM Sarva dushta prasamanaaya
namaha AUM Jaya ganapathaye namaha AUMJanaardhanaaya namaha AUMJapaaraadhyaaya namaha AUMJagan manyaaya namaha AUMJagaa vahaaya namaha -180 AUMJana palaaya namaha AUM Jagathsrishtaye namaha AUMJavyaaya namaha AUM Jala loochanaaya namaha AUM Jagathee paalaaya mamaha AUM Jayanthaaya namaha AUM Natana ganapathaye namaha AUM Nadhaaya namaha AUM Nadheesa gambheeraaya namaha AUM Nadhabhuludevaaya namaha -190
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AUM Nashta dhravya pradhayakaaya
namaha AUM Nayagngyaya namaha AUM Namithaaraye namaha AUM Nandhaaya namaha AUM Natana vidyaa visaaradhaaya
namaha AUM Navaththyaanaam santhanthaaya
namaha AUM Nawaambhara vidhaaranaaya
namaha AUM Meghadhambara ganapathaye
namaha AUM Megha vaahanaaya namaha AUM Meru vaasaaya mamaha -200 AUM Meru nilayaaya namaha AUM Megha varnaaya namaha AUM Megha naadhaaya namaha AUM Megha dhambaraaya namaha AUM Megha garjithaaya mamaha AUM Megha ruupaaya namaha AUM Megha ghoshaaya namaha AUMMesha vaahanaaya namaha AUM Wasya ganapathaye namaha AUM Vajreswaraaya namaha -210 AUM Warappradhaaya namaha AUM Wajra dhanthaaya namaha AUM Vasya pradhaaya namaha AUM Wasyaaya namaha AUM Wasine namaha AUM Watu kesaaya mamaha AUM Waraabhayaaya namaha . AUM WaSumathe namaha AUM Watave namaha AUM Sara ganapathaye namaha -220 AUM Sarma dhamne namaha AUM Saranaaya namaha AUM Sarma vadwasukhanaaya namaha AUM Sara dhaaraaya namaha AUM Sasi dharaaya namaha AUM Sathakrathu varapradhaaya namaha AUM Sathaanandhaadhi sevithaaya
namaha AUM Samitha dhevaaya namaha AUM Saraaya namaha
AUM Sasi naathaaya namaha -230 AUM Mahaabhaya vinaasanaaya namaha AUM Maheswara priyaaya namaha AUM Maktha dhanda karaaya namaha AUM Mahaa keerthaye namaha AUM Mahaa bhujaaya namaha AUM Mahonnathaye namaha AUM Mahoksahaaya namaha AUM Mahaa maayaaya namaha AUM Mahaa madhaaya namaha AUM Mahaa kopaaya namaha -240 AUM Naaga ganapathaye namaha AUM Naagaa theesaaya namaha AUM Naayakaaya namaha AUM Naasithaaraye mamaha AUM Naamasmarana paapagne namaha AUM Naathaaya mamaha AUM Naabi paadhaartha padhmabuve
namaha AUM Naagaraaja vallabha priyaaya
namaha AUM Naatiya vidya visaaradhaaya
namaha AUM Naatiya priyaaya namaha -250 AUM Natiya naathaaya namaha AUM Yavana ganapathaye AUM Yama nishuudhanaaya namaha AUM Yama veegithaaya namaha AUM Yajvane namaha AUM Yagna pathaye namaha AUM Yagna naasanaaya mamaha AUM Yagna priyaaya namaha AUM Yagna vaahanaaya namaha AUM Yagngnamgaaya namaha -260 AUM Yagna sakhaaya namaha AUM Yagna preeyaya namaha AUM Yagna ruupaaya namaha AUM Yagna vandhithaaya namaha AUM Yathi rakshakaaya namaha AUM Yathi puujithaaya namaha AUM Swami ganapathaye namaha AUM Swarna varadhaaya namaha AUM Swarnaakarshanaaya namaha AUM Swaasriyaaya namaha -270 AUM SWasthi krethe namaha
244

AUM Swasthi kaaya namaha AUM Swarna kakshaaya namaha AUM Swarnathaatanka buushanaaya
namaha AUM Swaahaa sabhaajithaaya namaha AUM Swarasaastha swaruupakrethe
namaha AUM Haadhi vidyaaya namaha AUM Haadhi ruupaaya namaha AUM Harihara priyaaya namaha AUM Harinyadhi pathaye namaha -280 AUM Haahaa huuhuu ganapathaye
namaha AUM Hari ganapathaye namaha AUM Haataka priyaaya namaha AUM Hatha gajaadhipaaya namaha AUM Hayaasriyaaya namaha
AUM Hamsa priyaaya namaha AUM Hamsaaya namaha AUM Hamsa puujithaayanamaha AUM Hanuumathsevithaaya namaha AUM Hakaara ruupaaya namaha -290 AUM Sarisnuthaaya namaha AUM Haraamga namaha AUM Waasthavyaaya namaha AUM Sarineelaaya mamaha AUM Prabhaaya namaha AUM Haridhra bimbaaya namaha AUM Haridhra bimba puujithaayanamaha AUM Harihayamukha deva vaasaaya
namaha AUM Hamsaaya namaha AUM Hamsamanthra Swaruupaaya
namaha -300
Sri Ganapathy Thrisathy naamaavali sampuurnam
SR SUBRAMANIYATHRISATHY NAMAAVALI
Dhiyanam Vandhe sakthidharamsivaathma thanayanam Vandhe pullindhaapathim Wandhe bhanu sahasrakooti sadhirSam Wandhe mayoorasanam Vandhe kukutakethanam SuravaramVandhe krepaambhonidhim Wandhe hallahapushpasaila nilayam Wandhe gulham shanmugam
AUM Sarawanabhavaaya namaha AUM Saraschandhraayudha prabhaaya
namaha AUM Sasangha sekharasuthaaya namaha AUM Saseemangaliya rakshanaaya namaha AUM Sathaayushya pradhaathre namaha AUM Sathakooti raviprabhaaya namaha AUM Saseevallabha Supreethaaya namaha AUM Saseenaayaka puujithaaya namaha AUM SaCheenaatha Chathurvakthra deve
dethiya dhivandhithaaya namaha AUM Sacheesarthiharaaya namaha -10 AUM Sambhave namaha AUM Sambuupa desakaaya mamaha AUM Sankaraaya namaha AUM Sankara preethaaya namaha AUM Samiyaka kuSumappriyaaya namaha AUM Sankhukarna mahaakarna pramu khaa
dhiyabhi vandhithaaya namaha AUM Sachee natha suthaa praana naayakaaya mamaha AUM Sakthipaanimathe namaha AUM Sankapani priyaaya namaha AUM Sankhopamashatghalasuprabhaaya
namaha -20 AUM Sanka ghosha priyaaya mamaha AUM Sanka charka suulaadhikaayu dhaaya
namaha AUM Sanka dhaaraabhisheka priyaaya
namaha AUM Sankara vallabhaaya namaha AUM Sabdha bramha mayaaya namaha AUM Sabdha muulaantharaathmakaaya
namaha AUM Sabdhappriyaaya namaha AUM Sabdha ruupaaya namaha
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AUM Sabdhaanandhaaya namaha AUM Sacheesthuthaaya namaha -30 AUM Sathakoti pravisthaara yojanaa
yathamanthiraaya namaha AUM Sathakoti raviprakiyarathna simhaa
sanadhithaaya namaha AUM SathakOti Sura Sthreenaam nriththa
Samgeetha kOWsthupaaya mamaha AUM Sathakoti digpaalahasthachaamara
sevithaaya namaha AUM SathakOti akilaandhaadhi bramhaanda
naayakaaya namaha AUM Sankapani vidhibhiyaanthu
paarSwayorupa Sevithaaya namaha AUM Sankapadhma nidhee naanthu kotibihi
parisevithaaya namaha AUM Sasaankaadhidhya kotibhissaviya
dhakshina sevithaaya namaha AUM Sanka paalaadhiyashta maaga kotibihi
parisevithaaya namaha AUM Sasaankaara pathanghaadhigraha nakshathra sevithaaya namaha -40 AUMSasibhaaskarabowmiyaadhigraha
dhoshaarthir bhanchanaaya namaha AUM Sathapathradwayakaraaya namaha AUM Sathapathraarchana priyaaya namaha AUM Sathapathra samaaseenaaya namaha AUM Sathapathraasanasthuthaaya namaha AUM Sarirebramha muulaadhi
shadadhaaraa nivaasakaaya namaha AUM Sathapatra samuth pannabramha garvavibethakaaya namaha AUM Sasaankaardha jataa chuutaaya
namaha AUM Saranaagatha vathsalaaya namaha AUM Rakara ruupaaya namaha -50 AUM Ramanaaya namaha AUM Raajee vaakshaayamamaha AUM Rahoogathaaya namaha AUM Ratheesa kootisowndharyaaya
namaha AUM Ravi kooti udhaya prabhaaya namaha AUM RaagasWaruupaaya namaha AUM Ragagnaaya namaha
AUM Rakthaabja priyaaya namaha AUM Rajaraajeswayari puthraaya namaha AUM Rajendhra vibhava pradhaaya namaha
-60 AUM Raknaprabhaa kireetaagraaya namaha AUM Ravi chandhragni lochanaaya namaha AUM Rathnaagadha mahaa bhaahave
namaha AUM Rathna thaatanga buushanaaya
namaha AUM Ratna keyuura bhuushaadyaaya
namaha AUM Rathna haara viraajithaaya namaha AUM Rathna kinkinii kaanthaadhi
bhadasathkati sobithaaya namaha AUM Ravasamyuktha
rathnaabhanuupuraaligra SarOoruhaaya namaha AUM Rathnakankana Chuudadhi
sarvaabharana bhushithaaya namaha AUM Ratna simhaasa naaseenaaya namaha
-70 AUM Rathna sobhitha manthiraaya namaha AUM Raakenthu mukha shadgaaya namaha AUM Rama vaanyaadhi puujithaaya namaha AUM RaakSha Samara brindhiSCha kOOti
kooti yabhi vandhithaaya namaha AUM Rana range mahaadhithiya sangraama
jaya kOWSthukaaya namaha AUM RaakShSa brindha Samhaara
koopaavesa ayudhaanvithaaya namaha AUM Raksha saanga samuthpannoo
rakthapaana priyaaudhaaya namaha AUM Rayuktha dhanurhasthaaya namaha AUM Rathna kukkuta dhaaranaaya namaha AUMRana ranga yayaaya namaha -80 AUM Raama shothra Sravana vaibhavaaya
namaha AUM Rambhaa grethaachee visvaachee
menakaadhiyabi vandhithaaya namaha AUM Raktha peethambhara dharaaya
namaha AUM Raktha gandhamu lepanaaya namaha
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AUM Rakthadwadhasa padhmaakshaaya
namaha AUM Rakthamaaliya vibuushanaaya
namaha AUM Ravipriyaaya namaha AUM Raavanesa SthOthra saama
manoharaaya namaha AUM Rajiya pradhaaya namaha AUM Randhra guhyaaya namaha -90 AUM Rathi vallabha supriyaaya namaha AUM Ranaanumbhandha nirmukthaaya
namaha AUM Raakshasabrindha vairikaaya namaha AUM Raajeeva sambhawa dweshime
namaha AUM Raajeevaasana puujithaaya namaha AUM Ramaneeya mahaachithra
mayuuraaruuda Sundharaaya namaha AUM Ramaanaathasthuthaaya namaha AUM Raamaaya namaha AUM Raagaakarshanaaya namaha AUM Wakaara ruupaaya namaha -100 AUM Waradhaya namaha AUM Vajra sakthiya bhayaanvithaaya
namaha AUM Waamadevaadhi sampuujiyaaya
namaha AUM Wajra paani manooharaaya namaha AUM Vaanishuthaaya namaha AUM Vaasavesaaya namaha AUM Vallii kayaana sundharaaya namaha AUM Vallii wadhana padhmaarkaaya
namaha AUM Wallii nethrthothpa lodupaaya namaha AUM Valliidwinayanaa mandhaaya namaha -
110 AUM Valli chiththa thataamrithaaya namaha AUMWalikalpa lathaavrikshaaya namaha AUM Vallipprya manoharaaya namaha AUM Vallii kumudha haasendhave namaha AUM Walli bhaashitha suppriyaaya mamaha AUM Vallii manoo hrithsOundharyaaya
namaha AUM Wallii vidhullathaa ghanaaya namaha AUM Walli mangala veshaadyaaya namaha
AUMWallii mukha waseekaraaya namaha AUM Wali kuCha ChiridWamdWa kunkuma
angitha vakshsase namaha -120 AUM Vallisaya namaha AUM Vallabhaaya namaha AUM Waayusaaratthya rathaaruudhaaya
namaha AUM Warunasthuthaaya namaha AUM Vakrathundanujaaya mamaha AUM Wathsaaya mamaha AUM Wathsalaaya namaha AUM Wathsa rakshakaaya namaha AUM Wathsa priyaaya namaha AUM Wathsanaathaaya mamaha -130 AUM Wathsa veera ganaa virthaaya namaha AUM Waaranaanana dhiththiyaghnaaya
namaha AUMWaathaapi upa desakaaya namaha AUM Warnaghaathra mauurasththaaya
namaha AUM Warna ruupaaya namaha AUM Wara prabave namaha AUM Warnasthaaya namaha AUM Waaranaaruudhaayamamaha AUM Vajra Sakthiyaauudha priyaaya
namaha AUM Vaamaangaaya namaha -140 AUM Vlaama nayanaaya namaha AUM WaChadhbuve namaha AUM Waamana priyaaya namaha AUM Waraveshadharaaya namaha AUM Waamanaaya namaha AUM Waachaspathy samarchithaaya
namaha AUM WaSiShtaadhi muniSre.Shta
wandhithaaya namaha AUM Wandhana priyaaya namaha AUM Wakaara mripadevasthree
chorabhuuthaari mohanaaya mamaha AUM Vakaara ruupaaya namaha -150 AUM Vadhaanthaaya namaha AUM Naaradhaadhi munisthuthaaya
namaha AUM Nakaarapeeta madhyasthaaya
namaha
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AUM Nagabedhine namaha AUM Nageswaraaya namaha AUM Nakaara naadha santhushtaaya
namaha AUM NaagaaSamarathasthithaaya namaha AUM Nakaara japa Supreethaaya namaha AUM Nanaveshaaya namaha AUM Nagapriyaaya namaha -160 AUM Nakaarabindhu nilayaaya namaha AUM Navagraha swaruupakaaya namaha AUM Nakaarapatanaa nandhaya namaha AUM Nandhikeswara vandhithaaya namaha AUM Nakaara khantaaninadhaaya namaha AUM Naaraayana manoharaaya namaha AUM Nakaara naadha Sravanaaya namaha AUM Nalinnodhbhava sikshakaaya namaha AUM Nakaara pankajaadhithiyaaya namaha AUM Nava veeradhinaayakaaya namaha -
170 AUM Nakaara pushpabramaraaya namaha AUM Navarathna vibhuushanaaya namaha AUM Nakaaraa nargha sayanaaya namaha AUM Navasakthi samaavirithaaya namaha AUM Nakaara vrikshsha kusumaaya
namaha AUM Naatiya sangeetha supriyaaya namaha AUM Nakaara bindhu nadhagnaaya namaha AUM Nayagnaya namaha AUM Nayanodhbhavaaya namaha AUM Nakaara parvathasringa samuthpana
sudhaaranayernamaha -180 AUM Nakaarapetakamanaye namaha AUM Naaga parvatha mandhiraaya namaha AUM Nakaara karunaanandhaaya namaha AUM Naadhaathmane namaha AUM Naagabuushanaaya namaha AUM Nakaara kinkinibuushaaya namaha AUM Nayanaadrisiya dhasanaaya namaha AUM Nakaara vrishabhasringaaya namaha AUM Naamapaaraayana priyaaya namaha AUM Nakaara kamalaaruudhaaya namaha -
190 AUM Naama nandha samarchithaaya
namaha AUM Nakaarathurakaaruudaaya namaha
AUM Navarathnaadhidhaayakaaya namaha AUM Nakaara makutajwaalaamanaye
namaha AUM Nava nidhi pradhidhaaya namaha AUM Nakaara muula manthraarthaaya
namaha AUM Navasidhaadhi puujithaaya namaha AUM Nakaara muula naadhaanthaaya
namaha AUM Nakaare sthambhanakriyaaya namaha AUM Bhakaara ruupaaya namaha -200 AUM Bhakthaarththaaya namaha AUM Bavaaya bhargaaya namaha AUMBhayaavahaaya namaha AUM Bhaktha priyaaya namaha AUM Bhaktha vandha bhagavathe namaha AUM Bhakthavathsalaaya namaha AUM Bhathaarthi bhanjanaaya namaha AUMBhadhraayamamaha AUM Bhaktha SOWbhagiyadaayakaaya
namaha AUMBhaktha mangaladhaathre namaha -
210 AUM Bhaktha kalyana dharsanaaya mamaha AUM Bhaktha dharsana santhushtaaya
namaha AUMBhaktha sanghasupuugithaaya
namaha AUMBhakthasthothra priyaanandhaaya
namaha AUM Bhakthaabheeshta dhaayakaaya
namaha AUM Bhaktha sampuurnapaladhaaya
namaha AUM Bhaktha saamrajya bhogadhaaya
namaha AUM Bhaktha saalokiya saamipiyarulupa moha varapadaaya namaha AUM Bowshadhaaya namaha AUM Bhavaghnaaya namaha -220 AUM Bhavaaranya dhavaa nalaaya namaha AUM Bhavaantha kaara maarthaandaaya
namaha AUM Bhavaidhiyaya namaha AUM Bhavaa yudhaaya namaha
248.

AUM Bhavasaila mahaa vajraaya namaha AUM Bhava Saagara naavikaaya namaha AUM Bhava mriththubhaya dwamsine
namaha AUM Bhaavanaatheetha vigrahaaya namaha AUM Bhayabhuutha pisachaghnaaya
namaha AUM BhaSwara bharathee priyaaya namaha
-230 AUM Bhaashithadwanimuulaanththaya
namaha AUM Bhavabhaava vivarjithaaya namaha AUMBhanukOOpavithrudwamsine namaha AUMBhaaratheesopadesakaaya namaha AUM Bhaargavee naayakasyasribhagi
neyaaya namaha AUM Bhavodhbhavaaya namaha AUM BharakrWinchaasuradweshaaya
namaha AUMBhargaveenaatha vallabhaaya
namaha AUM Bhata veera namaskrithaaya namaha AUM Bhata veera samaavirithaaya namaha -
240 AUM Bhata thaaraagana chandhaaya
namaha AUM Bhataveera gana sthuthaaya namaha AUM Bhaageeratheesaaya namaha AUM Bhaashaarthaaya namaha AUM Bhaava manthra japa priyaaya namaha AUM Bakaare kalichOraari buluthaadhu
chchaatanodhathaaya namaha AUM Wakaara vikalaa Samsthaaya namaha AUM Warishtaaya namaha AUM Wasudhayakaaya namaha AUM Wakaara kumudhendhave namaha -
250 AUM Vakaaraabhi Sudhaamayaaya namaha AUM Wakaaraa mritha dhaayakaaya namaha AUM Vajraabheethi dhksha hasthaaya
namaha AUM Waamesakthi varaandhithaaya namaha AUM Wakaarodhadhi puurnendhave namaha AUM WakaarOdhadhi mowkthikaaya namaha AUM Wakaara mekha salilaaya namaha
AUM Vaasavaathmaja rakshakaaya namaha AUM Wakaara palasaaragnaya namaha AUM Wakaara kalasaamruthaaya mamaha
260 s. AUM Wakaara pankajamadhune namaha AUM WaSave namaha AUM Vamsa vivardhanaayanamaha AUM Wakaaradhivya kusumabramaraaya
namaha AUM Waayu wandhithaaya namaha AUM Wakaara sasi sankaasaaya namaha AUM Wajrapaani Suthaapriyaaya namaha AUM Wakaarapushpa sadhghandhaaya
namaha AUM Vakkarathata pankajaayanamaha AUM Wakaara pramaradhvaanaaya namaha
-270 AUM Wakaara vanimaanaathaaya namaha AUM Vasyaadhiyashita kriyaavradhaaya
namaha S. AUM Wakaara pala sathsaraaya namaha AUM Wakaarajya huthaasanaaya namaha AUM WarChaSWine namaha AUM Waankanotheethaaya namaha AUM Waathaapithaapanapriyaaya namaha AUM Wakaara vatamuulasththaaya mamaha AUM Wakaaraaranya sathkataaya namaha AUMVakaraganga vegaabdhdhayenamaha
-280 AUM Wajra manikiya buushanaaya namaha AUM Waatha r00ga haraaya namaha AUM Vaani geetha sravana kowsthukaaya
namaha AUM Wakaara makkara ruudhaaya namaha AUM Wakaara jalaadhipathaye namaha AUMVakaara mala manthraanthaaya
namaha AUM Wakaara graham mangalaaya namaha AUM Wakaara Swargamaagendhaaya
namaha AUM Vakaara aranya vaaranaaya namaha AUMVakkara kalpakasukha valaarithanaya
nasthuthaaya namaha-290 AUM Wakaara manthra malaya parvatha
manthra maaruthaaya namaha
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AUM Waadhiyathwambhantha shatkramiya
japaanthe Sathrubhanchanaaya namaha AUM Vajra hastha Sutha vallivaama dhakshina sevithaaya namaha AUM Vakulodhpalakaarambha pushpadhaamaa dhiyalankrithaaya namaha AUM Vajra sakyhiyaadhi sampanndwishta paanisarooruhaaya namaha
AUM Vaasanaghandha lipthangaaya
namaha
AUM Washatkara vaseekaraaya namaha
AUM Vaasanaayuktha thaambhulula
puurithaathana Sundharaaya namaha
AUM Vallabhaanaatha Supreethaaya
namaha
AUM Varapuurnaamrithodhadhaye namaha
300
Sri Subramanya Thrisathy naamaavali sampuurnam
SRI RUDRATHRISATHY NAAMAAWALI
Dhiyaanam Vande sambhum umaapathim suragurum Vande jegath kaaranam Vande pannaka bhuushanam mirigadhram Vande pasuunaam pathim Wande suuriya sasaanga vanhi nayanam Wande mukundhapriyam Vande bhaktha jamaasriyamcha varadham Vande sivam sankaram
AUM Namo bhagavate rudraya namaha AUM Namo hiranyabahave namaha AUM Senanye namaha AUM Dishan cha pataye namaha AUM Vrikshebhyo namaha AUM Harikeshebhyah namaha AUM Pashunam pataye namaha AUM Namah saspijncharaya namaha AUM KhiShhimate mamaha AUM Pathinam pataye namaha -10 AUM Namo babhlushaya namaha AUM Vivyadhine namaha AUM Annanam pataye namaha AUM Namo harikeshaya namaha AUM Upavitine namaha AUM Pushhtanam pataye namaha AUM Mamo bhavasya hetyai namaha AUM Jagatam pataye namaha AUM Namo rudraya namaha AUM Athmatavine mamaha -20 AUM Kshetranam pataye namaha AUM Namah sutaya namaha AUM Ahantyaya namaha AUM Wananam pataye namaha AUM Namo rohitaya namaha AUM Sthapataye namaha
AUM Vrikshanam pataye namaha AUM Nam0 mantrine namaha AUM Vaanijaya namaha AUM Kakshanam pataye namaha -30 AUM Namo bhuvantaye namaha AUM Warivaskritaya namaha AUM Aushhadhinam pataye namaha AUM Nama uchchairghoshhaya namaha AUM Aakrandayate namaha AUM Pattninam pataye namaha AUM Namah kritsnavitaya namaha AUM Dhavathe namaha AUM Satwanam pataye namaha AUM Namah sahamanaya namaha -40 AUM Nivyadhine namaha AUM Avyadhininam pataye namaha AUM Namah kakubhaya namaha AUM Nishhangine namaha AUM Stenanam pataye namaha AUM Namo nish hangine namaha AUM Ishhudhimate namaha AUM Taskaraanaam pataye namaha AUM Namo pajinchate namaha AUM Parivajnchate namaha -50 AUM Stayunam pataye namaha AUM Namo nicherave namaha
250

AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM
AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM
Paricharaya namaha Aranyanam pataye mamaha Namah Srikavibhyo namaha Jighasadbhyo namaha Mushhnatam pataye namaha Namo asimadbhyo namaha Naktam charadhbhyo namaha Prakrintanam pataye namaha -60 Nama uShihniShhine namaha Giricharaaya namaha KulujnChaanaam pataye namaha Nama ishhumadhbhyo namaha Dhanvavibhyashcha namaha W0 namaha Nama atanvanebhyo namaha Pratidadhanebhyashcha namaha Wo namaha Nama ayachchhadhbhyo namaha - 70
Visrijadbhyashcha namaha Vo namaha Namo asyadbhyo namaha Vidhdhyadbhyashcha namaha VO namaha Nama asinebhyo namaha Shayanebhyashcha namaha W0 namaha Namah swapadbhyo namaha Jagradbhyashcha namaha -80 W0 namaha Namah stishthadhbhyo namaha Dhavadbhyashcha namaha Vo namaha Namah sabhabhyo namaha Sabhapatibhyashcha mamaha Vo namaha Namo ashvebhyo namaha Ashvapatibhyashcha namaha VO namaha -90 Nama avyadhinibhyo namaha Vividhyantibhyashcha namaha W0 namaha Nama uganabhyo namaha Trihatibhyashcha namaha Wo namaha
AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM
AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM
251
Namo gritsebhyo namaha Grutsapatibhyashcha namaha W0 namaha Namo vratebhyo namaha -100 Vratapatibhyashcha namaha W0 namaha Namo ganebhyo namaha Ganapatibhyashcha namaha W0 namaha Namo virupebhyo namaha Vishvarupebhyashcha namaha W0 namaha Namo mahadbhyo namaha Kshullakebhyashcha namaha - 110 W0 namaha Namo rathibhyo namaha Arathebhyashcha namaha Vo namaha Namo rathebhyo namaha Rathapatibhyashcha namaha W0 namaha Namah senabhyo namaha Senanibhyashcha namaha V0 namaha -120 Namah kshattribhyo namaha
Sangrahitribhyashcha namaha W0 namaha Nama stakshabhyo namaha Rathakarebhyashcha namaha W0 namaha Namah kulalebhyo namaha Karmarebhyashcha namaha W0 namaha Namah pujnjishhtebhyo namaha - 130 Nishhadebhyashcha namaha W0 namaha Nama ishhukridbhyo namahaDhanvakridhbhyashcha namaha W0 namaha Namo mrugayubhyo namaha Shvanibhyashcha mamaha VO namaha Namah shwabhyo namaha Shwapatibhyashcha namaha -140

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AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM
AUM AUM AUM AUM
AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM
AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM AUM
W0 namaha Namo bhavayacha namaha Rudraya cha namaha Namah sharvaya cha namaha Pashupataye cha namaha Namo nilagrivaya cha namaha Shiitikanthaya cha namaha Namah kapardine cha namaha Vyuptakeshaya cha namaha Namah sahasrakshaya cha namaha
- 150
Shatadhanvane cha namaha Namo girishaya cha namaha Shipivishhtaya cha namaha Namo midhushhtamaya che namaha
|Shhumate Cha mamaha Namo Hrasvaya cha namaha Wamanaya cha namaha Nam0 brihathe Cha namaha Varshhiyase cha namaha Namo vriddhaya cha namaha -160 Samvridhdhwane Cha namaha Namo agriyaya cha mamaha Prathamaya cha namaha Nama aShave cha namaha Jiraya cha namaha Namh shighriyaya cha namaha Shibhyaya cha namaha Nam urmyayacha namaha Avasvanyaya cha namaha Namao strotasyaya cha namaha - 170
Dvipyaya cha namaha Namo jyeshhthaya Cha namaha Kanishhthaya cha namaha Namah purvajayacha namaha Aparajaya cha namaha Namo madhyamayacha namaha Apagalbhaya cha namaha Namo jaghanyaya cha namaha Budhniyaya cha namaha Namah sobhyaya cha namaha -180 Pratisaryaya cha namaha Namo yamyaya cha namaha
AUM Kshemyaya cha namaha AUM Nama urvaryaya cha namaha AUM Khalyaya cha namaha AUM Namah shlokyaya cha namaha AUM Awasaanyaya cha namaha AUM Namo vanyaaya cha namaha AUM Kakshyaaya cha namaha AUM Namah shravaaya cha namaha -190 AUM Pratishravaaya cha namaha AUM Nama ashushhenaayacha namaha AUM Shurathaaya cha namaha AUM Namah shuuraaya cha namaha AUM Awabhindate Cha mamaha AUM Nam0 varmine Cha namaha AUM Waruthine cha namaha AUM Nam0 bilmine Cha mamaha AUM KawaChine Cha mamaha AUM Namah shrutaya cha namaha -200 AUM Shrutasenaaya cha namaha AUM Namo dundubhyaaya cha namaha AUM Aahananyaaya cha namaha AUM Namo dhriShihnave Cha mamaha AUM Pramrishaaya cha namaha AUM Namo duutaya cha namaha AUM Prahitaaya cha namaha AUM Namo nishhangine cha namaha AUM IShihudhimate cha namaha AUM Namastikshmeshhave cha namaha -
20 AUM Ayudhine cha namaha AUM Namah swaayudhaaya cha namaha AUM Sudhanwane cha namaha AUM Namah srutyaaya cha namaha AUM Pathyaaya cha namaha AUM Namah kaatyaaya cha namaha AUM Nipyaaya cha namaha AUM Namah Suudyaaya cha namaha AUM Sarasyaaya cha namaha AUM Namo nadyaya cha namaha -220 AUM Vaishantaya cha namaha AUM Namah kuupyaaya cha namaha AUM Avatyaaya cha namaha AUM Namo varshhyaaya cha namaha AUM Avarshhyaya cha namaha AUM Namo meghyaaya cha namaha
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AUM Vidyutyaaya cha namaha AUM Nama ighriyaaya cha namaha AUM Atapyaaya cha namaha AUM Namo vaatyaaya cha namaha -230 AUM Reshhmiyaya cha namaha AUM Namo vaastavyaaya cha namaha AUM Waastupaaya cha namaha AUM Namah soomaaya cha namaha AUM Rudraya cha namaha AUM Namastaamiraaya cha namaha AUM Arunaaya cha namaha AUM Namah shangaaya ch namaha AUM Pashupataye cha namaha AUM Nama ugraya cha namaha -240 AUM Bhimaya cha namaha AUM Namo agrevadhaya cha namaha AUM Durevadhaya cha namaha AUM Namo hantre cha namaha AUM Haniyase cha namaha AUM Namo vrikshebhyo namaha AUM Harikeshebhyo namaha AUM Namastaraya namaha AUM Namah Shambhave Cha mamaha AUM Mayobhave cha namaha -250 AUM Namah shankaraya cha namaha AUM Mayaskaraya cha namaha AUM Namah shivaya cha namaha AUM Shivataraya cha namaha AUM Namastirthyaya cha namaha AUM Kulyaya cha namaha AUM Namah paryaya cha namaha AUM Avaryaya cha namaha AUM Namah prataranaya cha namaha AUM Uttaranaya cha namaha -260 AUM Nama ataryaya cha namaha AUM Aladyaya cha namaha AUM Namah shashhpyaya cha namaha
AUM Phenyaya cha namaha AUM Namah sikatyaya cha namaha AUM Pravahyaya cha namaha AUM Nama irinyaya cha namaha AUM Prapathyaya cha namaha AUM Namah kishilaya cha namaha AUM Kshayanaya cha namaha -270 AUM Namah kapardine cha namaha AUM Pulastaye cha namaha AUM Namo goshhthyaya cha namaha AUM Grihyaya cha namaha AUM Namastalpyaya cha namaha AUM Gehyaya cha namaha AUM Namah katyaya cha namaha AUM Gahvareshhthaya cha namaha AUM Namo hridayyaya cha namaha AUM Niveshhpyaya cha namaha -280 AUM Namah pasavyaya cha namaha AUM Rajasyaya cha namaha AUM Namah shushhkyaya cha namaha AUM Harityaya cha namaha AUM Namo lopyaya cha namaha AUM Ulapyaya cha namaha AUM Nama urvyaya cha namaha AUM Surmyaya cha namaha AUM Namah parnyaya cha namaha AUM Parmashadyaya cha namaha -290 AUM Nam0apaguramanaya cha namaha AUM Abhighnate cha namaha AUM Nama akhkhiidate Cha namaha AUM Prakhkhiidate Cha namaha AUM Nam0 v0 namaha AUM Kirikebhyo namaha AUM Devanagm hridayebhyo namaha AUM Namo vikshinakebhyo namaha AUM Namo vichinvatkebhyo namaha AUM Nama anirhatebhyo amivatkebhyah
namaha-300
iti Sri Rudra Thrisathy naamaawali sampuurnam
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SRI MAHA VISHNU THIRISHATI STOTRAM
Dhiyaanam Saanthakaaram Bhujaga-sayanan Padhmanaabham Suresham Vishwaadhaaram Gagana-Sadrsam Megha-varnam Subhaangam Lakshmi-kaantham Kamala-nayanam Yogibhir Dhyaana-gamyam Vande Vishnum Bhava-bhaya-haram Sarva-lokai-naataham SaSanka - Chakram Sakaritha - Kundalam Sapita-Vastram Sarasiruh'eksanam
Sahaara- Waksahsthala- Kaustubha- Sriyam Namami Vishnum Sirasaa Chatur- Bhujam Megashyamam peetha Kause'ya vaasam Srivathsaangam Kausthubhothba-asithaangam Punyobhedham Pundareegaayadhakshagam Vishnum vandhe' Sarvalokaiga naadham
AUM Maha vishnave namaha AUM Padhmanabhaaya namaha AUM Waikundayaya namaha AUM Garudadhwajaaya namaha AUM Jithendhiriyaaya namaha AUM JithakrOOdhaaya namaha AUM Nirmalaaya namaha AUM Nirupapalavaaya namaha AUM Naaraayanaaya namaha AUM Viswaruupaaya namaha -10 AUM Hrisheekesaaya namaha AUM Sanaathanaaya namaha AUM Nishkalankaaya namaha AUM Niraadhaaraaya namaha AUM Nirmamaayaayanamaha AUM Nirmalaasayaaya namaha AUM Lakshmeepathaye namaha AUM Bhuumipathaye namaha AUM Neelaakaanthaaya namaha AUM Thrivikramaaya namaha -20 AUM Chaarurupaaya namaha AUM Chaaruhaasaaya namaha AUM Chaarudhrese namaha AUM Chaarubhuushanaaya mamaha AUM DhaamOdharaaya namaha AUM Jagannaathaaya namaha AUM Kotabhaaraye namaha AUM Muraanthakaaya namaha AUM Wedhavedyaaya namaha AUM Wedaruupaaya namaha -30
AUM Vedaangaaya namaha AUM Vedavithpayaaya namaha AUM Visvambharaaya namaha AUM Viraadrulupaaya namaha AUM Thavathgnanaya namaha AUM Purushoththamaaya namaha AUM Seshasaayine namaha AUM Mahaabhogine namaha AUM Mathsiyaruupaaya namaha AUM Janaardhanaaya namaha -40 AUM Nirvikaaraaya namaha AUM Niraathangaaya namaha AUM Nithiyathrpthaaya namaha AUM Niramkusaaya namaha AUM Jishnave namaha AUM Mukundhaaya namaha AUM Govindhaaya namaha AUM Upendhraaya namaha AUM Waamanaaya namaha AUM Achchuthaaya namaha -50 AUM SamSaara vairine namaha AUM Kamsaaraye namaha AUM Waradhaaya namaha AUM Nara kaanthaaya namaha AUM Sri raamachandhraaya namaha AUM Sri krishnaaya namaha AUM Sri dharaaya namaha AUM Sri karaaya namaha AUM Prabhawe namaha AUM Srinarasimhaaya namaha -60
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AUM Sri nivaasaaya namaha AUM Kuurma ruupaaya namaha AUM Sivamkaraaya namaha AUM Paraathparaaya namaha AUM Parabrhmane namaha AUM Paramjothishe namaha AUM Paranthapaaya namaha AUM Waasudhevaaya namaha AUM Madhuripave namaha AUM Hayagreevaaya namaha -70 AUM Chathur bhujaaya namaha AUM Sarvaghnaaya namaha AUM Sarvagaaya namaha AUM Saadhave namaha AUM Sathiya dharma paraayanaaya
namaha AUM Charka paanaye namaha AUM Sanka paanaye namaha AUM Kroda ruupaaya namaha AUM Gadhaadharaaya namaha AUM Sathya vaache namaha -80 AUM Sathiya sankalpaaya namaha AUM Suuriya chandhra villochnaaya
namaha AUM Mahaa maayaaya namaha AUM Maha yogine namaha AUM Mohinee ruupadhaarakaaya namaha AUM Madhavaaya namaha AUM Pundareekaakshaaya namaha AUM Dhithiyaraye namaha AUM Thaakshiyrvaasanaaya namaha AUM Brahmanyaaya namaha -90 AUM Brahma janakaaya namaha AUM Bhalabhadhraaya namaha AUM Bhakaanthakaaya namaha AUM Ananthaaya namaha AUM Kaama janakaaya namaha AUM Kesavaaya namaha AUM Suddha ruupadhrethe namaha AUM Sankarshanaaya mamaha AUM Sarwa Saakshine namaha AUM Sandhigingnaya namaha -100 AUM Sarvatho mukhaaya namaha AUM Hiranya garbhaaya namaha AUM Bhuu garbhaaya namaha
AUM Swayambhuve namaha AUM Bhuutha bhaavanaaya namaha AUM Dhasa ruupa dharaaya namaha AUM Sowraye namaha AUM Dhaasaarhaaya namaha AUM aanavaanthakaaya namaha AUM Yagngna ruupaaya namaha -110 AUM Yagngna bhokthre namaha AUM Yamalarjuthana bhanganaaya
namaha AUM Sethu bhandhakaraaya namaha AUM Sevyaaya namaha AUM Sathchidhanandhavigrahaaya
namaha AUM Sahasraseershaaya namaha AUM Sarvaathmane namaha AUM Suuryamandala madhyaghaaya
namaha AUM Sankalpa maathra
SamSrishtahmaneka bramhaanda mandalaaya namaha AUM Sumaalimali dharpaghnaaya namaha
-120 AUM Sarva bhuutha samaasriyaaya
namaha AUM Samasthopa nishathsaaraaya
namaha AUM Sarva yoga mayaaya namaha AUM Wibhave mamaha AUM Saadhu brindhaavanaa skthaaya
namaha AUM Saptha thaala prabedhakaaya
namaha AUM Seethapathaye namaha AUM Swapra kaasaaya namaha AUM Srishti sthithiiyanthakaarakaaya
namaha AUM Vishwa kesnaaya namaha -130 AUM Viraadhagnaaya namaha AUM Viswaruupa pradharsakaaya namaha AUM Agnyaanathimiraadhithiyaaya
namaha AUM Vignanaanaambudhi chandhramase
namaha AUM Bhaanasurabhujachchethre namaha
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AUM Bhalindhra dwaarapaalakaaya
namaha AUM Kambhugreepaaya namaha AUM Kaama ruupine namaha AUM Kowsika krethu rakshkaaya namaha AUM Kotikandhrapa lavaniyaayanamaha
-140 AUM Koti suuriya samappradhaaya
namaha AUM Kaalanemi praamaharaaya namaha AUM Kesidhaithiya nisuudhanaaya
namaha AUM Kaalaathmane namaha AUM KalividhvamSine namaha AUM Kubjaasowndharyadhaayakaaya
namaha AUM Waikuntesaaya namaha AUM Simsumaaraaya namaha AUM Stithikathre namaha AUM Dhayaanidhaye namaha -150 AUM Wanamaaline namaha AUM Hamsaruupaya namaha AUM Paarthasaarathaye namaha AUMAwyaaya namaha AUM Paanchajaniya dharaaya namaha AUM Sreemathe namaha AUM Sahasraakshaaya namaha AUM Sahasra pade namaha AUM Sanakaadhi munisthuthiyaaya
namaha AUM Sarva loka hitherathaaya namaha -
160 AUM Suraarchithaaya namaha AUM Sudhaadhaathre namaha AUM Sagreepa priya bhaandhavaaya
namaha AUM GOpaala bhalala supreethaaya
namaha AUM Gorakshana dhurandhayaaya
namaha AUM Govardhanaacha lodhathre namaha AUM Gopeejamamanppriyaaya namaha AUM Bhagiyadhaaya namaha AUM Bhaavanaagamyaaya namaha AUM Bhayakrethe namaha -170
AUM Bhayanaasanaaya namaha AUM Bharadhwaaja krethaathithiyaaya
namaha AUM Bhuuthabhaviya bhavathprabhave
namaha AUM Ksheeraa bhdhi saayine namaha AUM Ksheeraa bhdhi sayithe namaha AUM Kapilaaya namaha AUM Bhagavathe namaha AUM Bhakthavathsalaaya namaha AUM Gajendhra varadhaaya namaha AUM Saanthaaya namaha -180 AUM Muchukundha varapradaaya namaha AUM Paramaatmane namaha AUM Puuthanaaraye namaha AUM Puniyachaarithrakeerthamaaya
namaha
AUM Paanthuraarthaagama sreshta
puraana purushothamaaya namaha
AUM Yogihirth padhmanilayaaya namaha AUM Yasodhaa nandha mandhanaaya
namaha AUM Nigamaa gama samvediyaaya
namaha AUM Naadha bhindhu kalaathmakaaya
namaha AUM Hranya kasipudwamsine namaha -
190 AUM Hiraniyaaksha nishuudhanaaya
namaha AUM Sisupaala siracheththre namaha AUM Sakataasura bhanchanaaya namaha AUM Veetharaagaaya namaha AUM Wisudhaathmane namaha AUM Beeshma mukthi pradhaayakaaya
namaha AUM Anaadhi nidhanaaya namaha AUM Jeshitaaya namaha AUM Sreshtaaya mamaha AUM Kaabheeyamardhanaaya namaha -
200 AUM Dhanvatharaye namaha AUM Dhenukaaraye namaha AUM Dhaartharaashhkulaanthaaya
namaha
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AUM Aunkaara ruupaaya namaha AUM Parjanyaaya namaha AUM Hanumath parisevithaaya namaha AUM Naraaya namaha AUM Naaradha samsthuthiyaaya namaha AUM Prethave namaha AUM Bheema paraakramaaya namaha -
210 AUM Rishabhaaya namaha AUM Kowsthubhadharaaya namaha AUM Paarthageethopa desakaaya namaha AUM Adhokshajaaya namaha AUM Dheena bhandhave namaha AUM Mahaa papa dhavaa nalaaya
namaha AUM Anoramutharaaya mamaha AUM Sthululaaya namaha AUM Kshethragnaaya namaha AUM Kshetha paalakaaya namaha -220 AUM Raadhaapriyaaya namaha AUM Rukmaneesaaya namaha AUM Raavanaaraye namaha AUM Waraanthakaaya namaha AUM Peethaambhara dharaaya namaha AUM Devaaya namaha AUM Sree vathsankaaya namaha AUM Druvaaya namaha AUM Haraye namaha AUM Aprameyaaya namaha -230 AUM Sadhaa nandhaaya namaha AUM Pradhumnaaya namaha AUM Sankarapriyaaya mamaha AUM Maareechamathanaaya namaha AUM Nethre namaha AUM Thaatakaapraanahaarakaaya
namaha AUM Dhivya chandhanalapthaangaaya
namaha AUM Kasthuuri thilakojwalaaya namaha AUM AVidhiyaanaasakaaya namaha AUM Dhaathre namaha -240 AUM Thaapathraya nivaarakaaya namaha AUM Neelavarnaaya namaha AUM Sudharulupaaya namaha AUM Divyaabharana bhuushithaaya
namaha AUM Niranganaaya namaha AUM Prashaathmane namaha AUM Thrdhamne mamaha AUM Dwarakaa pathaye namaha AUM Aadhi madhaantharahithaaya
namaha AUM Saasvathaaya namaha -250 AUM Sishtaposhakaaya namaha AUM Aapadhbhandhave namaha AUM Vipadwamsine namaha AUM Bhukthi mukthi palaprdhaaya
namaha AUM Seshaadrikalithaavasaaya namaha AUM Prahlaadhaparipaalakaaya namaha AUM SWatha dweepa krethaa vaasaaya
namaha AUM Yogidiyeyaaya namaha AUM Kshmaakaraaya namaha AUM Devakee nandhanaaya namaha -260 AUM Kaline namaha AUM Nandhakine mamaha AUM Bhaadharaayanaaya namaha AUM Dhaththaathreyaaya mamaha AUM Mahaa thejase namaha AUM Janmamrithiujaraapaahaaya namaha AUM Anirudhaaya namaha AUM Waalihanthre mamaha AUM Vibheeshana varapdhaaya namaha AUM Mahabhalendhradhargnaaya namaha
-270 AUM Kaakaasuramadhaapahruthe
namaha AUM Gangaajanaka padhaabjaaya
namaha AUM Nissamabhiyadhikaaya namaha AUM Mahathe mamaha AUM Pralaydhadhi sampuubhuuthaaya
namaha AUM Watapatra mahaa sayaaya namaha AUM Markandeya munisthuthiyaaya
namaha AUM Prakaasura vinaasakrethe namaha AUM Akruura varadhaaya mamaha AUM Akshobhiyaaya namaha -280
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AUM Arthavathgnanabhodhakaaya
namaha AUM Sivalinga prathishtathe namaha AUM Madhuraavaasalolupaaya namaha AUM Thraneekrethathranaavarthaaya
namaha AUM Manovachamagocharaaya namaha AUM Guhamithraaya namaha AUM Thamohanthre namaha AUM Khantaa karma varapradhaaya
namaha AUM Sabhareedhaththapalabhuje namaha AUM Yamunaa kunchalolupaaya namaha -
290
AUM Ahaliyaashapanirmokthre namaha AUM Dhrwpadhee maanarakshakaaya
namaha AUM Anuththamaaya namaha AUM Jaamdhagniyaaya namaha AUM Chaanuuraadhi nishuudhanaaya
namaha AUM Aswaththa ruupaaya namaha AUM Raajendhaaya namaha AUM Nithiyaanandha niramsakaaya
namaha AUM Raajaraajendhra varadhaaya
namaha AUM Sarva mangala dhaayakaaya
namaha -300
lti Sri Vishnu Thrisathy naamaavali sampuurnam
SRI LALITA THRISHATHY STOTRAM
Dhiyaanam Adhimadhura chaapa hasthaam Aparimithaamodha bhana sowbhaagiyaam Arunaam adhisaya karunaam Abhinawakula sundhareem
AUM Kakaara ruupayai namaha AUM Kalyaanai namaha AUM Kalyana gunashaalinai namaha AUM Kalyaana sailanilayaayai namaha AUM Kamaniyayai mamaha AUM Kalavatiyai namaha AUM Kamalakshyai namaha AUM Kalmashhaghnai namaha AUM Karunamrita saagaraayai namaha AUM Kadamba kaananaavaasayai mamaha
- 10 AUM Kadamba kusumapriyaayai namaha AUM Kandarpa vidyaayai namaha AUM Kandarpa janakaapaanga
viekshanaayai namaha AUM Karpuraveeti sawrabhiya kallolitha
kakuptataayai namaha AUM Kalidoshha haraayai namaha AUM Kamja lochanaayai namaha AUM Karma vigrahaayai namaha AUM Karmadi sakshinyai namaha AUM Kaarayitriyai namaha
AUM Karmaphala pradaayai namaha -20 AUM Ekara ruupaayai namaha AUM Eaikaksharyai namaha AUMEkanekaksharakrithyai namaha AUM Etattadit yanirdeshyaayai namaha AUMEkananda chidakrithyai namaha AUM Evamith yagamabodhyaayai namaha AUM Ekabhakti madarchita namaha AUMEkagrachitta nirdhyatayai namaha AUM Eashhana rahitaddritaayai namaha AUMEIasugamdhi chikuraayainamaha -30 AUM Ealinah kuuta vinashinyai namaha AUM Eka bhogaayai namaha AUM Eka rasayai mamaha AUM Ekaishvarya pradayinyai namaha AUMEkantapatra saamraajya pradaayai
namaha AUM Ekanta pujitayai namaha AUM Edhamanaprabhayai namaha AUM Ejadaneka jagadishwaryai namaha AUM Ekaviradi samsevyaayai namaha AUM Ekaprabhava shalini namaha
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-40 AUM Ikara ruupaayai namaha AUM Eshitriyai namaha AUM Epsitartha pradayinyai namaha AUM ilddrigitya vinirdeshyayai namaha AUM Cheshvaratva vidhaynyai namaha AUM Ishanadi brahma mayiyai namaha
AUM Ishitvadyashhta siddhidayai namaha
AUM kshitryai namaha AUM Ikshana Srishhtanda kOtyai namaha AUM Ishvara vallabhayai namaha
- 50 AUM Iditayai namaha AUM Ishvarardhanga shariraayai mamaha AUM ishadhi devataayai namaha AUM Ishvara preranakaryai namaha AUM Atandava sakshnyai namaha AUM shvarotsanga nilayaayai namaha AUM Itibadha vinashnyai namaha AUM Ihavirahitayai namaha AUM lisha shaktyai namaha AUM Ishhath smithanaanayai namaha - 60 AUM Lakara ruupaayai namaha AUM Lalitaayai namaha
AUMLakshmi vani nishhevitaayai namaha.
AUM Laakini namaha AUM Lalanaa ruupaayai namaha AUM Lasad daadima patalaayai namaha AUM Lalantikaa lasath phalaayai namaha AUM Lalata nayanaarchitayai namaha AUM Lakshan0jvala divyangyai namaha AUM Lakshakotyanda naayikayai namaha
. 70 AUM Lakshyarthayai namaha AUM Lakshanaagamyaayai namaha AUM Labdha kaamaayai namaha AUM Lataa thanaye namaha AUM Lalaama raja dalikaayai namaha AUM Lambi muktaa lataajinchitaayai
namaha AUM Lambodara prasave namaha AUM Labhyaayai namaha AUM Lajadhyaayai mamaha AUM Layavarjitaayai namaha AUM Hrim kaara rupaayai namaha
AUM Hrim kaara nilayaayai namaha AUMHrim pada priyaayai namaha AUM Hrim kaara bijaayai namaha AUM Hrim kaara mantraayai namaha AUM Hrim kaara lakshanaayai namaha AUM Hrim kaara japa Supritathaayai
namaha AUM Hrim mathyi namaha AUMHrim vibhuushhanaayai namaha AUM Hrim sheelaayai namaha - 90 AUM Hrim padaaraadhyaayai namaha AUMHrim garbhaayai namaha AUM Hrim padabhidhaayai namaha AUM Hrim kaaravachyaayai namaha AUM Hrim kaara pujyayaai namaha AUMHrim kaara peetikaayai namaha AUM Hrim kaaravedyaayai namaha AUMHrim kaara chintyaayai namaha AUM Hrim namaha AUMHrim sharirinyai namaha -100 AUM Hakara ruupaayai namaha AUM Haladhrith puujithaayai namaha AUM Harinekshanaayai namaha AUM Harapriyayaai mamaha AUM Hararadhyaayai namaha AUM Haribrahmendra vanditaayai namaha AUM Hayarudha sevitanghiyai namaha AUM Hayamedha samarchitaayai namaha AUM Haryaksha vaahanayai namaha AUM Hamsa wahanaayai namaha
- 110 AUM Hata danawayai namaha AUM Hatyadi papashamanyai namaha AUM Haridashwadi sevitaayai namaha AUM Hasthi kumbhottunka kuchaayai
namaha AUM Hastikritti priyanganaayai namaha AUM Haridra kumkuma digidhaayai namaha AUM Haryashwadyamararchitaayai namaha AUM Harikesha sakhyai namaha AUM Hadi vidyaayai namaha AUM Halla madalasaayai namaha
- 120 AUM Sakaara ruupaayai namaha AUM Sarvagnyaayai namaha
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AUM Sarvesaayai namaha AUM Sarva mangalaayai namaha AUM Sarva kartryainamaha AUM Sarvabhartryainamaha AUM Sarvahantryainamaha AUM Sanaatanaayai namaha AUM Sarvaanavadyaayai namaha AUM Sarvaanga sundaryainamaha
- 130 AUM Sarvasaakshinyai namaha AUM Sarvaatmikaayai namaha AUM Sarva saukhya datryainamaha AUM Sarva vimohinyai namaha AUM Sarvaadhaaraayai namaha AUM Sarvagataayai namaha AUM Sarvaavaguna varjitaayai mamaha AUM Sarvaarunaayai namaha AUM Sarvamaathre mamaha AUM Sarvabushanabhushitaya namaha
140 AUM Kakaararthaayai namaha AUM Kaalahanthriyai namaha AUM Kaamesyali namaha AUM Kaamitarthadaayai namaha AUM Kaamasamjivinyai namaha AUM Kalyaayai namaha AUM Kattinastana mandalaayai namaha AUM KarabhOrave mamaha AUM Kalanatha mukyai namaha AUM Kachajitambhudaayai namaha-150 AUM Kataakshasyandi karunaayai namaha AUM Kapaalie praana naayikaayai namaha AUM Karunya vigrahaayai namaha AUM Kanthaayai namaha AUM Kantidhuta japavaliyai namaha AUM Kalaalaapaayai namaha AUM Kambukanttiyai namaha AUM Karanirjita palavayai namaha AUM Kalpavalli samabhujaayai namaha AUM Kasturi tilakaajinchitaayai namaha -
160 AUM Hakaaraarthaayai namaha AUM Hamsagathyai namaha AUM Haatakaabharan00jwalaayai namaha AUM Haarahaari kuchaabhaogaayai
namaha AUM Hakaarinyai namaha AUM Halyavarjitaayai namaha AUM Harithpathi samaaraadhyaayai
namaha AUM Hattatkaara hataasuraayai namaha AUM Harshhapradaayai namaha AUM Havirbhokthryali namaha - 170 AUM Haardha santhamasaapahayai
namaha AUM Hallisa laasya santushhtaayai
namaha AUM Hamsamantraartha ruupiniyat
namaha AUM Hanopadaana nirmukthaayai namaha AUM Harshhnyai namaha AUM Haris0daryainamaha AUMHaahaahuuhuu mukha stuthyaayai
namaha AUM Haani vriddhi vivarjitaayai namaha AUM Hayyangaviina hridayaaya namaha AUM Harikoparunaamshukayai namaha -
180 AUM Lakaaraakhaaya namaha AUM Lataapuujyaayai mamaha AUM Layasthityudbhaveshvaryainamaha AUM Laasya darshana santushhtaayai
namaha AUM Laabhaalaabha vivarjitaayai namaha AUM Langhyetaraagnaayai namaha AUM Laavanya shaalinyai namaha AUM Laghu siddhidaayai namaha AUM Laakshaarasa savarnaabhaayai
namaha AUM Lakshmanagraja pujitaayai namaha -
90 AUM Labhyatharaayai namaha AUM Labdha bhakti sulabhaayai namaha AUM Langalayudhaayai namaha AUM Lagnachamara hasta Shrisharadaa
pariwijitaayai namaha AUM (Lajapada samaaradhyaayai namaha AUM Lampataayai namaha AUM Lakuleshwaryai namaha AUM Labdhamaanaayai namaha
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AUM Labdharasaayai namaha AUM Labdha sampatsamunatyai namaha -
200 AUMHrimkaarinyai namaha AUM Hrimkaaraadhaayyainamaha AUM Hrimmadhyaayai namaha AUM Hrimshikhaamanaye namaha AUM Hrimkaara kundaagni shikhaayai
namaha AUMHrimkaara sasichandrikaayainamaha AUMHrimkaara bhaaskararuchyai namaha AUM Hrimkaarambhoda chajinchalaayai
namaha AUMHrimkaara kandaankurikaayai
namaha AUM Hrimkaraika parayanamhainamaha
210 AUM Hrimkaara dirghikaahaamsayi
namaha AUM HrimkaarOdyana kekinyai namaha AUM Hrimkaararanya harinyai namaha AUM Hrimkaaravaala vallaryai namaha AUM Hrimkaara pajnjarashukayi namaha AUM Hrimkaaraangana dipikayai namaha AUMHrimkaara kandara simhayai namaha AUMHrimkaarambhoja bhringikaayai
namaha AUM Hrimkaara sumano maadhvayai
namaha AUM Hrimkaara tarumamjaryainamaha -
220 AUM Sakaraakhyaayai namaha AUM Samarasaayai namaha AUM Sakalaagama samstutaayai namaha AUM Sarvavedhaanta taatparyabhulumyai
namaha AUM Sadasadashrayayai namaha AUM Sakalaayai mamaha AUM Sachchidanandhayai namaha AUM Sadhyayai namaha AUM Sadgatidayinyai namaha AUM Sanakadimunidhyeyai namaha- 230 AUM Sadashiva kutumbinyai namaha AUM Sakaladhishhthana ruupaayai
namaha
AUM Satyarupaayai namaha AUM Samaakritihyai namaha AUM Sarvaprapajncha nirmaathriyai
namaha AUM Samaanaadhika varjitaayai namaha AUM Sarvottungaayai namaha AUM Sangahiinaayai namaha AUM Sagunaayai namaha AUM Aakaleshtathaayai namaha - 240 AUM Kakarinyai namaha AUM Kaavyaloolayai namaha AUM Kameshwara manoharayai mamaha AUM Kameshwaraprananaadyai namaha AUM Kamesoothsanga vasiniyai namaha AUM Kameshvaralingitamgyai namaha AUM Kameshvara sukhapradhaayai
namaha AUM Kameshwara pranayinyai namaha AUM Kameshwara vilasinyai namaha AUM Kameshvara tapah siddhyai namaha
250 AUM Kameshvara manah priyayai namaha AUM Kameshvara prananathayai namaha AUM Kameshvara vimohiniyai namaha AUM Kameshvara brahmavidyaayai
namaha AUM Kameshvara griheshvaryai namaha AUM Kameshvarahiladakaryainamaha AUM Kameshwara maheshwaryainamaha AUM Kameshwaryai namaha AUM Kamakoti nilayayai namaha AUM Kankshitarthadayai namaha
- 260 AUM Lakarinyai namaha AUM Labdharupayai namaha AUM Labdhadhiye namaha AUM Labdha vajnchitayai namaha AUM Labdhapaapa manoduraayai namaha AUM Labdhahankaara durgamaayai
namaha AUM Labdhashakthyai namaha AUM Labdha dehaayai namaha AUM Labdhalishwarya samunnatihyai
namaha AUM Labdha vriddhyai namaha - 270
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AUM Labdha leelaayai namaha AUM Labdhayauvana shalinyai namaha AUM Labdhatishaya sarvaanga
saundaryaayai namaha AUM Labdha vibhramaayai namaha AUM Labdharagayai namaha AUM Labdhapathaye namaha AUM Labdha naanaagamasthithyai
namaha AUM Labdha bhoghaayai namaha AUM Labdha sukhaayai namaha AUM Labdha harshhabhi pujitayai namaha
- 280 AUM Hrimkaara murthaye namaha AUM Hrinkaara saudha shringa
kapotikaayai namaha AUM Hrimkaara dugdhabdhi sudhaayai
namaha
AUM Hrimkaara kamalendiraayai namaha AUMHrimkaaramani deeparchirhishe
namaha
AUM Hrimkaara tarusharikayai namaha AUM Hrimkaara petaka manaye namaha AUM Hrimkaaradarsha bimbikayai namaha AUM Hrimkaara kOshasilathayai namaha AUM Hrimkaarasthana nartakyai namaha -
290 AUM Hrimkaara shuktika muktamananaye
namaha AUMHrimkaara bodhitayai namaha AUM Hrimkaaramaya sauvarnastambha vidruma putrikayainamaha AUM Hrimkaara vedopanishhadhe namaha AUM Hrimkaaradhvara dakshinayai
namaha AUM Hrimkaara mandanarama navakalpaka
walaryai namaha AUM Hrimkaara himavadgangayainamaha AUM Hrimkaararnava kaustubhayai
namaha AUM Hrimkaara mantra sarvasvayai
namaha AUMHrimkarapara saukhyadayai namaha
300
lti Sri Lalitha Thrisathy naamaavali sampuurnam
SWA SAHASRANAAMA STOTRAM
Dhyanam Vande sambumumaapathim suragurum Vande Jegathkaaranam Wandepannaka bhuushanam mrigadhram Vandepasuunaam pathim Wande suuriya sasaanga vanhi nayanam Vande mukundhapriyam Wande bhakthajanaasriyancha varatham Wande Sivam sankaram
AUM Sthiraya Namaha AUM Sthaanave Namaha AUM PrabhVe Namaha AUM Bheeya Namaha AUM Pravaraya Namaha AUM Waradhaya Namaha AUM Waraya Namaha AUM Sarvaatmane Namaha AUM Sarvavikhyaataya Namaha AUM Sarvasmai Namaha -10 AUM Sarvakaraaya Namaha AUM Bhavaya Namaha
AUM Jatime Namaha AUM Charmiine Namaha AUM Shikhandiine Namaha AUM Sarvaangahya Namaha AUM Sarvabhaavanaya Namaha AUM Haraaya Namaha AUM Harinaakshasya Namaha AUM Sarvabhuutaharaya Namaha -20 AUM Prabhave Namaha AUM Pravritthaaye Namaha AUM Nivritthaye Namaha AUM Niyataaya Namaha
262

AUM Shaashwathaaya Namaha AUM Dhruvaaaya Namaha AUM Shmashaanavaasine Namaha AUM Bhagavaathe Namaha AUM Khacharaaya Namaha AUM Gocharaaya Namaha -30 AUM Ardanaaya Namaha AUM Abhivaadhaaya Namaha AUM Mahaakarmane Namaha AUM Tapasviine Namaha AUM Bhuutha bhaavanaya Namaha AUM Unmattaveshhaya Namaha AUM Prachchhannaya Namaha AUM Sarvalokaprajaapathye Namaha AUM Mahaaruupaaya Namaha AUM Vrishharuupaaya Namaha -40 AUM Mahaayashashe Namaha AUM Mahaaaatmane Namaha AUM Sarvabhuutaathmane Namaha AUM Viswaruupaaya Namaha AUM Mahaahanave Namaha AUM Lokapaalaaya Namaha AUM Antarhitaathmane Namaha AUM Prasaadaaya Namaha AUM Neelalohithaaya Namaha AUM Pavithraya Namaha -50 AUM Mahathe Namaha AUM Niyathaaya Namaha AUM Niyamaashrthaaya Namaha AUM Sarvakarmane Namaha AUM Svayambhuuthaaya Namaha AUM Aadhaye Namaha AUM Aadikaraaya Namaha AUM Nidhaye Namaha AUM Sahasraakshaaya Namaha AUM Vishaalaakshahya Namaha -60 AUM Somaaya Namaha AUM Nakshatrasaadhakaya Namaha AUM Chandraaya Namaha AUM Suuryaaya Namaha AUM Sanaye Namaha AUM Kethave Namaha AUM Grahaaya Namaha AUM Grahapathaye Namaha AUM Waraaya Namaha
AUM Adaye Namaha -70 AUM Anthaaya Namaha AUM Layaaya Namaha AUM Karthe Namaha AUM Mrigabaanaarpanaaya Namaha AUM Anaghaaya Namaha AUM Mahaatapase Namaha AUM Ghora tapase Namaha AUM Adinaaya Namaha AUM Diinasaadhakhaaya Namaha AUM Samvatsarakarara Namaha -80 AUM Mantraaya Namaha AUM Pramaanaaya Namaha AUM Paramaaya Namaha AUM Tapahse Namaha AUM Yogiine Namaha AUM Yojyaaya Namaha AUM Mahaabiijaaya Namaha AUM AhaarethaSe Namaha AUM Mahaabhalaaya Namaha AUM SUVarnaretaaSe Namaha -90 AUM Sarvagynaya Namaha AUM Subiijaaya Namaha AUM Bheejavaahanaya Namaha AUM DaShabaahave Namaha AUM Animishhaaya Namaha AUM Niilakantaaya Namaha AUM Umaapatye Namaha AUM Vishvaruupaaya Namaha AUM Svayam shreshhtaaya Namaha AUM Balaviiraaya Namaha -100 AUM Balaya Namaha AUM Ganaaya Namaha AUM Ganakarthe Namaha AUM Ganapathaye Namaha AUM Digvaasaase Namaha AUM Kaamaya Namaha AUM Manthrawidhe Namaha AUM Paramaaya Namaha AUM Manthraaya Namaha AUM Sarvabhaava karaaya Namaha -110 AUM Haraaya Namaha AUM Kamandaludharaaya Namaha AUM Dhanviime Namaha AUM Baanahasthaaya Namaha
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AUM Kapaalavirthe Namaha AUM Shataghnii sani khadgine Namaha AUM PattiShiine Namaha AUM Aayudhine Namaha AUM Mahathe Namaha AUM Sruvahasthaaaya Namaha -120 AUM Suruupaaya Namaha AUM Thejase Namaha AUM Thejaskaraya Namaha AUM Nidhaye Namaha AUM UShhniShhiine Namaha AUM Suvaktraaya Namaha AUM Udagraaya Namaha AUM Vinataaya Namaha AUM Dirghaaya Namaha AUM Harikeshaaya Namaha - 130 AUM Sutiirthaaya Namaha AUM Krishhnaaya Namaha AUM Srigaala ruupaaya Namaha AUM Sidhaarthaaya Namaha AUM Mundaaya Namaha AUM Kundii kamandaluh Namaha AUM Ajash Sarvasubhankaraaya Namaha AUM Ajaaya Namaha AUM Bhahuruupaaya Namaha AUM Gandhadhaarine Namaha -140 AUM Kapardhine Namaha AUM UrdhwarethaSe Namaha AUM Urdhvalingaaya Namaha AUM Urdhvashaayiine Namaha AUM Nabhastalaaya Namaha AUM Trijataine Namaha AUM Shchiravaasashe Namaha AUM Rudraaya Namaha AUM Senaapathaye Namaha AUM Vibhave Namaha - 150 AUM Naktamcha Namaha AUM Ahashchaaraya Namaha AUM Tigmamanyave Namaha AUM Suvarchasaaya Namaha AUM Gajaghne Namaha AUM Daityagnaye Namaha AUM Kaalaaya Namaha AUM LOkadhaathre Namaha AUM Gunaakaraaya Namaha
AUM Sinhashaarduularuupaaya Namaha -
160 AUM Ardracharmaambaraavirithaaya
Namaha AUM Kaalayogine Namaha AUM Mahaanaadaaya Namaha AUM Sarvavakaamaaya Namaha AUM Chatushhpathaaya Namaha AUM Nishaacharaaya Namaha AUM Preta.Chaariine Namaha AUM Bhuutachaariine Namaha, AUM Maheshvaraaya Namaha AUM Bahubhuuthaaya Namaha -170 AUM Bahudharaaya Namaha AUM SWarbaanave Namaha AUM Amithaaya Namaha AUM Gathaye Namaha AUM Nrityapriyaaya Namaha AUM Nityanarthaaya Namaha AUM Nartakaaya Namaha AUM Sarvalaasaaya Namaha AUM Ghoraaya Namaha AUM Mahaatapase Namaha -180 AUM Paashaaya Namaha AUM Nithyaaya Namaha AUM Giri ruhaaya Namaha AUM Nabhase Namaha AUM Sahasrahasthaaya Namaha AUM Vijayaaya Namaha AUM Vyavasaaya Namaha AUM Anindritaaya Namaha AUM Adarshhanaaya Namaha AUM DarShhamaatmane Namaha -190 AUM Yagyagne Namaha AUM Kaamanaashakaaya Namaha AUM Dakshayagyaapahaariine Namaha AUM Susahaaya Namaha AUM Madhyamaaya Namaha AUM Tejoapahaariine Namaha AUM Balaghne Namaha AUM Mudhithaaya Namaha AUM Arthaaya Namaha AUM Ajithaaya Namaha 200 AUM Avarahya Namaha AUMGambhiiraghoshhtaaya Namaha
264

AUM Gambhiiraaya Namaha AUM Gambhira balavaahanaaya Namaha AUM Nyagrodharuupaaya Namaha AUM Nyagrodhaaya Namaha AUM Vrikshakarnasthithaye Namaha AUM Vibhave Namaha AUM Sudikshmadashanaaya Namaha AUM Mahaakaayaaya Namaha -210 AUM Mahaananaaya Namaha AUM Wishhvaksenaaya Namaha AUM HaviShe Namaha AUM Yagnaaya Namaha AUM Sanyugaapiidavaahanaaya Namaha AUMTiikshna tapaaya Namaha AUM Haryashvaaya Namaha AUM Sahaaya Namaha AUM Karmakaalavitde Namaha AUM Vishhnuprasaadithaaya Namaha
220 AUM Yagnaya Namaha AUM Samudraya Namaha AUM Badavaamukhaya Namaha AUM Huthaashanasahaaya Namaha AUM PraShaantatmane Namaha AUM Huthaashanaaya Namaha AUM Ugrathejase Namaha AUM Mahaatejase Namaha AUMJanyaaya Namaha AUM Vijayakaalavide Namaha -230 AUM Jyotishhaamayanaaya Namaha AUM Siddhaye Namaha AUM Sandhirvigrahaya Namaha AUM Shikhiine Namaha AUM Mundiine Namaha AUM Jatiline Namaha AUM Jvaaliine Namaha AUM Muurthijaaya Namaha AUM Muurdhaya Namaha AUM Baliline Namaha -240 AUM Wainaviine Namaha AUM Panaviine Namaha AUM Taaliine Namaha AUM Kaaliine Namaha AUM Kaalakatankataaya Namaha AUM Nakshatravigrahamathaye Namaha
AUM Gunabhudhaya Namaha AUM Layaaya Namaha AUM Agamaaya Namaha AUM Prajaapathaye Namaha -250 AUM İsvabaahave Namaha AUM Vibhaagaaya Namaha AUM Sarvatomukhaya Namaha AUM Vimochanaaya Namaha AUM Susaranaaya Namaha AUM Hiranyakawachodbhawaaya Namaha AUM Medhrajaaya Namaha AUM BalaChaartime Namaha AUM MahaaChaarine Namaha AUM Stuthaaya Namaha -260 AUM Sarvatuurya ninaadiine Namaha AUM Sarvavaathodhaparigrahayaa
Namaha AUM Vyaalaruupaaya Namaha AUM Guhaaawaasiline Namaha AUM Guhaaya Namaha AUM Maaliine Namaha AUM Tarangavitode Namaha AUM Tridashaya Namaha AUM Kaaladhirishe Namaha AUM Karma sarvabandhavimochanaaya
Namaha -270 AUM ASurendraamaam Namaha AUMYudhishatruvinaashanaaya Namaha AUM Saankhyaprasaaddaaya Namaha AUM Durvaasase Namaha AUM Sarvasaadhunishhevithaaya
Namaha AUM Praskandhaya Namaha AUM Vibhaagagynaaya Namaha AUM Atulyaaya Namaha AUM Yagyabhaagavithe Namaha AUM Sarvaavaasaya Namaha -280 AUM Sarwachaariine Namaha AUM DurvaaSaSe Namaha AUM Vaasavaaya Namaha AUM Amaraaya Namaha AUM Heimaaya Namaha AUM Hemakaraaya Namaha AUM Yagnaya Namaha AUM Sarwadhaariine Namaha
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AUM Dharottamaaya Namaha AUM Lohitaakshaaya Namaha -290 AUM Mahaaakshaaya Namaha AUM Vijayaakshaaya Namaha AUM Vishaaradaaya Namaha AUM Sangrahaaya Namaha AUM Nigrahaaya Namaha AUM Karthe Namaha AUM Sarpachiranivaasanaaya Namaha AUM Mukhyaaya Namaha AUM Amukhyaaya Namaha AUM Dehaaya Namaha -300 AUM Kaahalaye Namaha AUM Sarvakaalaprasaadaaya Namaha AUM Subalaaya Namaha AUM Balaruupadhrithe Namaha AUM Sarvakaamavaraaya Namaha AUM Sarvadhaaya Namaha AUM Sarvatomukhaaya Namaha AUM Aakaashaniruupaaaya Namaha AUM Nipaatiine Namaha AUM Avasaaya Namaha -310 AUM Khagaaya Namaha AUM Raudraruupaaya Namaha AUM AmaShwe Namaha AUM Aadhithaaya Namaha AUM Bahurashmaye Namaha AUM Suvarchasaaya Namaha AUM Wasuvegaaya Namaha AUM Mahaavegaaya Namaha AUM Manovegaaya Namaha AUM Nishaacharaaaya Namaha -320 AUM Sarvaavaasiine Namaha AUM Shriyaavaasiine Namaha AUM Upadeshakaraaya Namaha AUM Akharaaya Namaha AUM Munaye Namaha AUM Athmaniraalokaaya Namaha AUM Sambhginaaya Namaha AUM Sahasradaaya Namaha AUM PakShiine Namaha AUM Paksharuupaaya Namaha -330 AUM Atidipthaaya Namaha AUM Vishaampathaye Namaha AUM Unmaadhaaya Namaha
AUM Madanaaya Namaha AUM Kaamaaya Namaha AUMASvarthaaya Namaha AUM Arthakaraya Namaha AUM Yasase Namaha AUM Vaamadevaaya Namaha AUM Waamaaya Namaha -340 AUM Praagdakshiudhanmukhaaya
Namaha AUM Siddhayogine Namaha AUM Maharshye Namaha AUM Siddhaarthaaya Namaha AUM Siddhadhakaya Namaha AUM Bhikshve Namaha AUM Bhikshuruupaaya Namaha AUM VipanaayavAUM mridhave Namaha AUMAwyaaya Namaha AUM Mahaasenaaya Namaha -350 AUM Vishaakhaya Namaha AUM Shashtibhaagaaya Namaha AUM Gavaampathaye Namaha AUM Vajrahastaaaya Namaha AUM Wishhkambhijine Namaha AUM Chamuustambhanaaya Namaha AUM Vrthaavritha karaaya Namaha AUM Thaalaaya Namaha AUM Madhave Namaha AUM Madhukarochanaaya Namaha -360 AUM Waachaspathyaaya Namaha AUM Waajasanaaya Namaha AUM Nityamaashramapuujithaaya
Namaha AUM Brahmachaarine Namaha AUM LOkachaarine Namaha AUM WiiChaaravithe Namaha AUM liShaana Namaha AUM lishvaraya Namaha AUM Kaalaaya Namaha AUM Nishaachaariine Namaha -370 AUM Pinaakabdhe Namaha AUM Nimittasthaaya Namaha AUM Nimittaaya Namaha AUM Nandhaye Namaha AUM Nandikaraaya Namaha AUM Haraye Namaha
266

AUM Nandishwaraaya Namaha AUM Nandine Namaha AUM Nandanaaya Namaha AUM Nandivardhanaaya Namaha -380 AUM Bhagahaariine Namaha AUM Nihanthre Namaha AUM Kaalaaya Namaha AUM Brahmaane Namaha AUM Pithaamahaaya Namaha AUM Chaturmukhaaya Namaha AUM Mahaalingaaya Namaha AUM Chaarulingaaya Namaha AUM Lingaadhyakshaaya Namaha AUM Suraadhyakshaaya Namaha -390 AUM Yokaadhyakshaaya Namaha AUM Yugaavahanaaya Namaha AUM Bijaadhyakshaaya Namaha AUM Bijakarthre Namaha AUM Adhyaatmaan ugathaaya Namaha AUM Balaaya Namaha AUM İltihaasaaya Namaha AUM Sakalpaaya Namaha AUM Gauthamaaya Namaha AUM Nisaakaraaya Namaha -400 AUM Dambhaaya Namaha AUM Adambhaaya Namaha AUM Vaidambhaaya Namaha AUM Waishyaaya Namaha AUM Washakaraaya Namaha AUM Kalaye Namaha AUM LOka karthe Namaha AUM Pashu pathaye Namaha AUM Mahaakarthe Namaha AUM Anowshadhaaya Namaha -410 AUM Aksharaaya Namaha AUM Paramaaya Namaha AUM Brahmane Namaha AUM Balawathe Namaha AUM Shakraaya Namaha AUM Niithaye Namaha AUM Aniitaye Namaha AUM Shuddhaathmane Namaha AUM Shuddhaaya Namaha AUM Maanyaaya Namaha -420 AUM Gathaagathaaya Namaha
AUM Bahuprasaadaaya Namaha AUM SusWapanaaya Namaha AUM darpanaaya Namaha AUM Amitrajine Namaha AUM Wedakaaraaya Namaha AUM Mantrakaaraaya Namaha AUM WiduShe Namaha AUM Samaramardanaaya Namaha AUM Mahaameghanivaasiine Namaha -
430 AUM Mahaaghoraaya Namaha AUM Washiikaraaya Namaha AUM Agnijvaalaaya Namaha AUM Mahaajvaalaya Namaha AUM Atidhuumraaya Namaha AUM Hutaaya Namaha AUM Havishe Namaha AUM Vrishhanaaya Namaha AUM Shankaaya Namaha AUM Nithayaaya Namaha -440 AUM WarChaSviine Namaha AUM Dhuumaketanaaya Namaha AUM Niilaaya Namaha AUM Angalubidhaaya Namaha AUM Shobhanaya Namaha AUM Niravagrahaaya Namaha AUM Svasthidhaaya Namaha AUM Svastibhaavaaya Namaha AUM Bhaagiine Namaha AUM Bhaagakaraaya Namaha -450 AUM Laghve Namaha AUM Utsangaaya Namaha AUM Mahaangaaya Namaha AUM Mahaagarbha paraayanaaya
Namaha AUM Krishhnavarnaaya Namaha AUM Suvarnaaya Namaha AUM Sarvadehinaamindhriyaaya Namaha AUM Mahaapaadhaaya Namaha AUM Mahaahasthaaya Namaha AUM Mahaakaayaaya Namaha -460 AUM Mahaayashase Namaha AUM Mahaamuurdhane Namaha AUM Mahaamaathraaya Namaha AUM Mahaanethraaya Namaha
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AUM Nisaalaaya Namaha AUM Mahaanthakaaya Namaha AUM Mahaakaraaya Namaha AUM Mahoshtaaya Namaha AUM Mahaahanave Namaha AUM Mahaanaasaaya Namaha -470 AUM Mahaakambhave Namaha AUM Mahaagriivaaya Namaha AUM Shmashaanabhaje Namaha AUM MahaavakShaSe Namaha AUM Mahorasthaaya Namaha AUM Antaraatmane Namaha AUM Mrigaalayaaya Namaha AUM Lambitoshhthaya Namaha AUM Mahaamaayaaya Namaha AUM Payonidhaye Namaha -480 AUM Mahaadanthaaya Namaha AUM Mahaadanshhtraaya Namaha AUM Mahaajihvaaya Namaha AUM Mahaamukhaaya Namaha AUM Mahaanakhaaya Namaha AUM MahaarOmne Namaha AUM Mahaakeshaaya Namaha AUM Mahaajataaya Namaha AUM Prasannaaya Namaha AUM Prasaadaaya Namaha -490 AUM Prathiyaaya Namaha AUM Girisaadhanaaya Namaha AUM Snehanaaya Namaha AUMASnehanaaya Namaha AUM Ajithaaya Namaha AUM Mahaamunaye Namaha AUM Vrikshaakaaraaya Namaha AUM Vriksha kethaVe Namaha AUM Analaaya Namaha AUM Waayuvaahanaaya Namaha -500 AUM Gandaliine Namaha AUM Merudhaamne Namaha AUM Devadaadhipathaye Namaha AUM Atharvashirshhaaya Namaha AUM Saamaasyaaya Namaha AUM Rikhsahasraamitekshanaaya
Namaha AUM Yajuh paada bhujaaya Namaha AUM Guhyaaya Namaha
AUM Prakaasaaya Namaha AUMJangamaaya Namaha -510 AUM Amoghaarthaaya Namaha AUM Prasaadaaya Namaha AUM Aabhigamyaaya Namaha AUM Sudarshanaaya Namaha AUM Upahaarapriyaaya Namaha AUM SharvaSmai Namaha AUM Kanakaaya Namaha AUM Kaajinchanachavave Namaha AUM Naabye Namaha AUM Nandikaraaya Namaha -520 AUM Bhaavaaya Namaha AUM Pushhkaraaya Namaha AUM Sthapathaye Namaha AUM Sthiraaya Namaha AUM Dvaadashastraasanaaya Namaha AUM Aadhaaya Namaha AUM Yagnaaya Namaha AUM Yagyasamaahitaaya Namaha AUM Nakthaaya Namaha AUM Kalaye Namaha -530 AUM Kaalaaya Namaha AUM Makaraaya Namaha AUM Kaalapuujithaaya Namaha AUM Gaganaaya Namaha AUM Ganii kaaraaya Namaha AUM Bhuuta vaahana saarathaye Namaha AUM Bhasmashaayiine Namaha AUM Bhasmagopthre Namaha AUM Bhasmabhuuthaaya Namaha AUM Tarave Namaha -540 AUM Ganaaya Namaha AUM LOokapaalaaya Namaha AUM LOOkaya Namaha AUM Mahaaaatmaane Namaha AUM Sarvapuujithaaya Namaha AUM Shuklaaya Namaha AUM Trishukla sampannaaya Namaha AUM Shuchaye Namaha AUM Bhuutanishithaaya Namaha AUM Aashramasthaaya Namaha -550 AUM Kriyaavasthaaya Namaha AUM Vishvakarmathaye Namaha AUM Waraaya Namaha
268

AUM Vishaalashahkaaya Namaha AUM Taamroshihshtaaya Namaha AUM Ambhujaalaaya Namaha AUM Sunishchalaaya Namaha AUM Kapilaaya Namaha AUM Kapisaaya Namaha AUM Shuklaaya Namaha -560 AUM Aayushe Namaha AUM Parasmi Namaha AUM Aparaaya Namaha AUM Gandharvaaya Namaha AUM Adithaye Namaha AUM Taarksharyaaya Namaha AUM Suvigyeyaaaya Namaha AUM Susaarathaaya Namaha AUM Parashvadhaayudhaaya Namaha i AUM Devaaya Namaha -570 AUM Amukaarine Namaha AUM Subaandhavaaya Namaha AUM Tumbaviinaaya Namaha AUM Mahaakroghaaya Namaha AUM Uurdhvarethase Namaha AUM Jaleshayaaaya Namaha AUM Ugraaya Namaha AUM Wanshakaraaya Namaha AUM Wanshaaya Namaha AUM Vanshanaadhaaya Namaha -580 AUM Anindithaaya Namaha AUM Sarvaangaruupaaya Namaha AUM Maayaaviine Namaha AUM Suhridhaaya Namaha AUM Anilaaya Namaha AUM Analaaya Namaha AUM Bandhanaya Namaha AUM Bandhakarthe Namaha AUM Subandhanavimochanaaya Namaha AUM Sayagyaaraye Namaha -590 AUM Sakaamaaraye Namaha AUM Mahaadanshtraaya Namaha AUM Mahaaaayudhaaya Namaha AUM Baahustvanindithaaya Namaha AUM Sharvaaya Namaha AUM Shankaraaya Namaha AUM Adhanaaya Namaha AUM Amareshaaya Namaha
AUM Mahaadevaaya Namaha AUM Vishvadevaaya Namaha -600 AUM Suraarigne Namaha AUM Ahirbudhniyaaya Namaha AUM Anilaabhaaya Namaha AUM Chekitaanaaya Namaha AUM Havishe Namaha AUM Ajaikapade Namaha AUM Kaapaaliine Namaha AUM Trishankave Namaha AUM Ajitaaya Namaha AUM Shivaaya Namaha -610 AUM Dhanvantaraye Namaha AUM Dhuumakethave Namaha AUM Skandhaaya Namaha AUM Waishravanaaya Namaha AUM Dhaathre Namaha AUM Shakraaya Namaha AUM Wishhnave Namaha AUM Mithraaya Namaha AUM Tvashhitre Namaha AUM Dhruvaaya Namaha -620 AUM Dharaaya Namaha AUM Prabhaavaaya Namaha AUM Sarvagaaya Namaha AUM Waayave Namaha AUM Aryamne Namaha AUM Savithre Namaha AUM Ravaye Namaha AUM Usnagave Namaha AUM Widhaathre Namaha AUM Maandhaaththre Namaha -630 AUM Bhuuta bhaavanaaya Namaha AUM Vibhave Namaha AUM Warna Vibhaavine Namaha AUM Sarvakaamagunaavahaaya Namaha AUM Padmanabhaaya Namaha AUM Mahaagarbhaaya Namaha AUM Chandravaktraaya Namaha AUM Anilaaya Namaha AUM Analaaya Namaha AUM Balawaathe Namaha -640 AUM Upashaanthaaaya Namaha ; AUM Puraanaaya Namaha AUM Punyachajinthurine Namaha
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AUM Kurukarthre Namaha AUM Kuruvaasine Namaha AUM Kurubhuuthaaya Namaha AUM Gunowshadhaaya Namaha AUM Sarvaashayaaya Namaha AUM DarbhaShaarine Namaha AUM Sarvesham praninampathaye
Namaha -650 AUM Devadevaaya Namaha AUM Shukhaasaktaaya Namaha AUM Sathe Namaha AUM ASathe Namaha AUM Sarvaratnavithe Namaha AUM Kailaasa girivaasiine Namaha AUM Himavadh girisanshrayaaya Namaha AUM Kuulahaarine Namaha AUM Kuulakarthre Namaha AUM Bahuvidyaaya Namaha -660 AUM Bahupradaaya Namaha AUM Wanijaaya Namaha AUM Wardhakine Namaha AUM Vrikshaaya Namaha AUM Vakubhaaya Namaha AUM Chandanaaya Namaha AUM Saaragriivaaya Namaha AUM Mahaajatrave Namaha AUMAlolaaya Namaha AUM Mahaushhadhaya Namaha -670 AUM Siddhaarthakaarine Namaha AUM Siddhaarthaaya Namaha AUM Chando vyaakaranottaraaya
Namaha AUM Sinhanaadaaya Namaha AUM Sinhadanshhtraaya Namaha AUM Sinhagaaya Namaha AUM Sinhavaahanaaya Namaha AUM Prabhaavaatmane Namaha AUM Jagatkaalaaya Namaha AUM Thaalaaya Namaha -680 AUM Lokahitasthaaya Namaha AUM Tharave Namaha AUM Saarangaaya Namaha AUM Navachakraangaaya Namaha AUM Ketumaaliine Namaha AUM Sabhaavanaaya Namaha
AUM Bhuutaalayaaya Namaha AUMBhuutapathaye Namaha AUM Ahoraatramaninditaaya Namaha AUM Waahithre Namaha -690 AUM Sarvabhu utaanaam nilayaaya
Namaha AUM Vibhave Namaha AUM Bhavaaya Namaha AUM Amoghaaya Namaha AUM Sanyathaaya Namaha AUM Ashvaaya Namaha AUM Bhojanaaya Namaha AUM Praanadhaaranaaya Namaha AUM Dhritimathe Namaha AUM Matimathe Namaha -700 AUM Dakshaaya Namaha AUM Satkritaaya Namaha AUM Yugaadhipaaya Namaha AUM Gopaalaaya Namaha AUM Gopathaye Namaha AUM Graamaya Namaha AUM Gocharmawasanaaya Namaha AUM Haraye Namaha AUM Hiranyabaahave Namaha AUM Praveshinaam guhapaalaaya
Namaha -710 AUM Pratishhthaaraye Namaha AUM Mahaaharshaaya Namaha AUM Jitakaamaaya Namaha AUM Jitendriyaaya Namaha AUMGaandhaaraaya Namaha AUM Suvaasaaya Namaha AUM Tapahskthaaya Namaha AUM Rathaye Namaha AUM Naraaya Namaha AUM Mahaagiithaaya Namaha -720 AUM Mahaanrithyaaya Namaha AUM Apsaroganasevitaaya Namaha AUM Mahaakethave Namaha AUM Mahaadhaathave Namaha AUM Nalika saanucharaaya Namaha AUM Chalaaya Namaha AUM Aavedaniiyaaya Namaha AUM Aadeshaaya Namaha AUM Sarvagandhasukhaavahaaya
Namaha
270

AUM Toranaaya Namaha -730 AUM Taaranaaya Namaha AUM Waathaaya Namaha AUM Paridheepathikhaicharaaya Namaha AUM Sanyogaaya Namaha AUM Wardhanaya Namaha AUM Vriddhaaya Namaha AUM Athivriddhaaya Namaha AUM Gunaadhikaaya Namaha AUM Nityaaya Namaha AUM Athmasahaayaaya Namaha 740 AUM Devaasurapathaye Namaha AUM Pathye Namaha AUM Yukthaaya Namaha AUM Yuktabaahave Namaha AUM Devaaya Namaha AUM Dvivi suparvanaaya Namaha AUM Aashhaadhaaya Namaha AUM Sushhaadaaya Namaha AUM Dhruvaaya Namaha AUM Harinaaya Namaha -750 AUM Haraaya Namaha AUM Wapuraavartamaanebhyvapushe
Namaha AUM Vasushreshhtaaya Namaha AUM Mahaapathaaya Namaha AUM Shirohaariine Namaha AUM Vimarshaaya Namaha AUM Sarvalakshanalakshhitaaaya
Namaha AUM Akshaaya Namaha AUM Ratha yogine Namaha AUM Sarvayogine Namaha -760 AUM Mahaabalaaya Namaha AUM Samaaminaaya Namaha AUM Asamaaminaaya Namaha AUMTirthadevaya Namaha AUM Mahaarathaaya Namaha AUM Nirjiivaaya Namaha AUM Jivanaaya Namaha AUM Mantraaya Namaha AUM Shubhaakshaya Namaha AUM Bahukarkashaaya Namaha -770 AUM Ratna prabhuuthaaya Namaha AUM Raktaangaaya Namaha
AUM Mahaaarnavanipaanavithe Namaha AUM Muulaaya Namaha AUM Vishaalaaya Namaha AUM Amrithaaya Namaha AUMWyaktaavyakthaaya Namaha AUM Taponidhaye Namaha AUM Aarohanaaya Namaha AUM Adhirohanaaya Namaha -780 AUM Sheeladhaariine Namaha AUM Mahaayasase Namaha AUM Senaakalpaaya Namaha AUM Yoghaaya Namaha AUM Yugaa karaaya Namaha AUM Haraye Namaha AUM Yugaruupaaya Namaha AUM Mahaaruupaaya Namaha AUM Mahanaagahanaaya Namaha AUM Awadhaaya Namaha -790 AUM Nyaaya nirvaapanaaya Namaha AUM Paadaaya Namaha AUM Pandithaaya Namaha AUM Achalopamaaya Namaha AUM Bahumaalaaya Namaha AUM Mahaamaalaaya Namaha AUM Sasine Namaha AUM Harasulochulochanaaya Namaha AUM Visthaaraaya Namaha AUM Lavanaaya Namaha -800 AUM Kuupaaya Namaha AUM Thriyughaaya Namaha AUM Saphatodayaaaya Namaha AUM Thrinethraaya Namaha AUM Vrishhannaagaaya Namaha AUM Maniividhaaya Namaha AUM Jataadharaaya Namaha AUM Bindhave Namaha AUM Visarghaaya Namaha AUM Sumukhaaya Namaha -810 AUM Saraaaya Namaha AUM Sarvaayudhaaya Namaha AUM Sahaaya Namaha AUM Nivedanaaya Namaha AUM Sukhaajaataaya Namaha AUM Sugandhaara Namaha AUM Mahaadhanushe Namaha
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AUM Gandhapaaliine Namaha AUM Bhagavathe Namaha AUM Sarvakarmanammundhanaya
Namaha -820 AUM Mandhanaaya Namaha AUM Bahulaaya Namaha AUM Waayave Namaha AUM Sakalaaya Namaha AUM Sarvalochanaaya Namaha AUM Talasthaalaaya Namaha AUM Karasthaaliine Namaha AUM Uurdhva sanhananaaya Namaha AUM Mahathe Namaha AUM Chatraaya Namaha -830 AUM Sukhaathaaya Namaha AUM Vikhyaathaaya Namaha AUM Lokaaya Namaha AUM Sarvasriyaaya Namaha AUM Kramaaya Namaha AUM Mundaaya Namaha AUM Viruupaaya Namaha AUM Vikrithaaya Namaha AUM Dandine Namaha AUM Kundine Namaha -840 AUM Vikurvanaaya Namaha AUM Haryakshaaya Namaha AUM Kakubhaaya Namaha AUM Vajrine Namaha AUM Sathajihvaaya Namaha AUM Sahasrapaath Namaha AUM Sahasramuurdhame Namaha AUM Devendraaya Namaha AUM Sarvadevamayaaya Namaha AUM Gurave Namaha -850 AUM Sahasrabaahave Namaha AUM Sarvaanghaaya Namaha AUM Sharanyaaya Namaha AUM Sarvalokakrithe Namaha AUM Pavithraaya Namaha AUM Trimadhurmantraaya Namaha AUM Kanishhtaaya Namaha AUM Krishhnapingalaaya Namaha AUM Brahmadandavinirmaathre Namaha AUM Shataghniipaashakthimathe Namaha
-860
AUM Padmagarbhaaya Namaha AUM Mahaagarbhaya Namaha AUM Brahmagarbhaya Namaha AUM Jalodbhavaaya Namaha AUM Gabhasthaye Namaha AUM Brahma Krithe Namaha AUM Brahmiine Namaha AUM Brahmavidhraahmanaaya Namaha AUM Gathaye Namaha AUM Anantaruupaaya Namaha -870 AUM Naikaathmane Namaha AUM Tigmatejaase Namaha AUM Swayambhuvaaya Namaha AUM Uurdhvagaathmane Namaha AUM Pashupathaye Namaha AUM WaataramhaSe Namaha AUM Manojavaaya Namaha AUM Chandaniine Namaha AUM Padmamaalaaagraaya Namaha AUM Surabhyutharanaaya Namaha -880 AUM Naraaya Namaha AUM Karnikaaramahaasragviine Namaha AUM Nilamaulaye Namaha AUM Pinaakabhrithe Namaha AUM Umaapathaye Namaha AUM Umaakaanthaaya Namaha AUM Jaahnaviibhrithe Namaha AUM Umaadhavaaya Namaha AUM Waraaya Namaha AUM Waraahaaya Namaha -890 AUM Waradaaya Namaha AUM Varenyaaya Namaha AUM Sumahaasvanaaya Namaha AUM Mahaaprasaadaaya Namaha AUM Damanaaya Namaha AUM Shatrughne Namaha AUM Shvetapingalaaya Namaha AUM Pilitaathmane Namaha AUM Priyathaathmane Namaha AUM Pradhaanadhrithe Namaha -900 AUM Sarvapaarshva mukhastriyakshaaya
Namaha AUM Dharmasaadhaaranaaya Namaha AUM Waraaya Namaha AUM Charaacharaathmane Namaha :
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AUM Suukshmaatmane Namaha AUM Amirthaathmane Namaha AUM Govrishheshvaraaya Namaha AUM Spitharshaye Namaha AUM WaSave Namaha AUM Aadhithiyaaya Namaha -910 AUM VivaSwathe Namaha AUM Savithre Namaha AUM Amrithaaya Namaha AUM Vyaasaaya Namaha AUM Sargaaya Namaha AUM Susamshepaaya Namaha AUM Vistharaaya Namaha AUM Paryayaaya Namaha AUM Naraaya Namaha AUM Rithave Namaha -920 AUM Samvathsaraaya Namaha AUM Maasaaya Namaha AUM Pakshahsankhyaa samaapanaaya
Namaha AUM Kalaakaashhthaa
lavaamaathraamuhuurtha hakshapakshanaaya Namaha AUM Vishvakshetra prajaaya Namaha AUM Bijaaya Namaha AUM Aaadhinirgamalingaaya Namaha AUM Sadasadhakthaaaya Namahp AUMAwyakthaaya Namaha AUM Pithre Namaha -930 AUM Maathre Namaha AUM Pithaamahaaya Namaha AUM Svargadvaaraaya Namaha AUM Prajaadvaaraaya Namaha AUM Mokshadvaaraaya Namaha AUM Trivishhtaaya Namaha AUM Nirvaanaaya Namaha AUM Hlaadanaaya Namaha AUM Brahmalokaaya Namaha AUM Paraagathaye Namaha -940 AUM Devaasuravinirmaathre Namaha AUM Devaasuraparaayanaaya Namaha AUM Devaaya Namaha AUM Devaasuranamaskrithaaya Namaha AUM Dewaasuragamaashrayaaya Namaha AUM DevaaSuraganaadhyakshaaya
Namaha
AUM Devaasuraganaagranii Namaha AUM Devaathidevaya Namaha AUM Devarshaye Namaha AUM Devaasuravarapradhaaya Namaha -
950 AUM Devaasureshvaraaya Namaha AUM VÍSvaSmi Namaha AUM Devaasuramaheshvaraaya Namaha AUM Sarvadevamayaaya Namaha AUM Achinthyaaya Namaha AUM Devathmane Namaha AUM Aatmasambhavaaya Namaha AUM Udbhidastrikramaaya Namaha AUM Waidyaaya Namaha AUM Nirajaaya Namaha -960 AUM Niirajaayaamaraaya Namaha AUM lidyaaya Namaha AUM Hastisuraaya Namaha AUM Vyaaghraaya Namaha AUM Devasimhaaya Namaha AUM Nararshhabhaaya Namaha AUM Viibudhaaya agravaraaya Namaha AUM Shookshmaaya Namaha AUM Sarvadevaaya Namaha AUM Thapomayaaya Namaha -970 AUM Suyukthaaya Namaha AUM Shobhaaya Namaha AUM Wajirine Namaha AUM Praasaanaam prabhvaaya Namaha AUM AVyaaya Namaha AUM Guhaaya kaanthaaya Namaha AUM Nijaaya Namaha AUM Hargaaya Namaha AUM Pavithraaya Namaha AUM Sarvapaavanaaya Namaha -980 AUM Shringine Namaha AUM Shringapriyaaya Namaha AUM Babhrawe Namaha AUM Raajaraajhaaya Namaha AUM Niraamayaaya Namaha AUM Abhiraamaaya Namaha AUM Suraganaaya Namaha AUM Viraamayaaya Namaha AUM Sarvasaadhanaaya Namaha AUM Lalaataakshaaya Namaha -990
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AUM Vishvadevaaya Namaha AUM Harinaayua Namaha AUM Brahmavarchasaaya Namaha AUM Sthaavaraanaampathaye Namaha AUM Niyamendriyavardhanaaya Namaha AUM Sidhabhutharthaaya Namaha
AUM Vrataadhipaaya Namaha -1000 AUM Parasmai brahmane Namaha AUM Bhakthaangrahakaarakaaya Namaha AUM Mukthaaya Namaha AUM Wimukthatejaashe Namaha AUM Sriimathe Namaha
AUM Achintyaaaya Namaha AUM Shrivardhanaya Namaha AUM Satyavrathaaya Namaha AUMJagathe Namaha AUM Shuchaye Namaha AUM Sivaaya Namaha -1008
|ti Sri Siva Sahasra naamaavalii sampuurnam.
SRI WISHIHNU SAHASRANAAMA WALIH
Saanthakaaram Bhujaga-sayanam Padhmanaabham Suresham, Vishwaadhaaram Gagana-Sadrsam Megha-varnam Subhaangam Lakshmi-kaantham Kamala-nayanam Yogibhir Dhyaana-gamyam Wande Vishnum Bhava-bhaya-haram Sarva-lokai-naataham,
Sasanka - Chakram Sakaritha - Kundalam Sapita-Vastram Sarasiruh'eksanam Sahaara- Vaksahsthala- Kaustubha- Sriyam Namami Vishnum Sirasaa Chatur- Bhujam.
Megashyamam peetha Kause'ya vaasam Srivathsaangam Kausthubhothba-asithaangam Punyobhedham Pundareegaayadhakshagam Vishnum vandhe' Sarvalokaiga naadham.
AUM Vishwaasmai namaha AUM Wishhmave namaha AUM Washhatkaaraaya namaha AUM Bhutabhavyabhavatprabhave
namaha AUM Bhutakrrithe namaha AUM Bhutabhrrithe namaha AUM Bhavaya namaha AUM Bhuthathmane namaha AUM Bhuuthabhavanaya namaha AUM Puthathmane namaha -0010 AUM Paramatmane nama AUM Muktaanaam paramagataye namaha AUM AVyaayaaya namaha AUM Purushaaya namaha AUM Saakshine namaha AUM Kshethrajnaya namaha
AUM Aksharaaya namaha AUM Yogaaya namaha AUM Yogavidaam netre namaha AUM Pradhanapurushheshwaraya namaha
-0020 AUM Naarasimhavapushhe namaha AUM Shriimate namaha AUM Kesavaaya namaha AUM Purushhothamaaya namaha AUM SarwaSmai mamaha AUM Sharvaaya namaha AUM Shivaaya namaha AUM Sthaanave namaha AUM Bhuuthaadaye namaha AUM Nidhayevyayaaya namaha -0030 AUM Sambhavaaya namaha AUM Bhaavanaaya namaha
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AUM Bharthre namaha AUM Prabhavaaya namaha AUM Prabhave namaha AUM leshwaraaya namaha AUM Svayambhuve namaha AUM Shambhave namaha AUM Adithyaaya namaha AUM Pushhkaraakshaaya namaha -0040 AUM Mahaaswanaaya namaha AUM Anaadinidhanaaya namaha AUM Dhaathre namaha AUM Widhaathre namaha AUM Dhaathuruthamaaya namaha AUM Aprameyaaya namaha AUM Hrrishheekeshaaya namaha AUM Padmanaabhaaya namaha AUM Amaraprabhave mamaha AUM WishVakarmane mamaha -0050 AUM Manave namaha AUM Treshhtre namaha AUM Sthavishtaaya namaha AUM Sthaviraaya dhruvaaya namaha AUM Agraahyaaya namaha AUM Shaashvataaya namaha AUM Krrishnaaya namaha AUM Lohitaakshaaya namaha AUM Pratardanaaya namaha AUM Prabhuutaaya namaha -0060 AUM Trikakudhaamne namaha AUM Pavithraaya namaha AUM Mangalaaya Parasmai namaha AUM lishaanaaya namaha AUM Praanadaaya namaha AUM Praanaaya namaha AUM Jyeshhthaaya namaha AUM Shreshhthaaya namaha AUM Prajaapathaye namaha AUM Hiranyagarbhaaya namaha - 0070 AUM Bhulugarbhaaya namaha AUM Maadhavaaya namaha AUM Madhusuudhanaaya namaha AUM Ishvaraaya namaha AUM Wikramine namaha AUM Dhanvine namaha AUM Medhaavine namaha
AUM Vikramaaya namaha AUM Kramaaya namaha AUM Anuthamaaya namaha - 0080 AUM Duraadharshhaaya namaha AUM Krrithajnaaya namaha AUM Krrithaye namaha AUM Aathmavate namaha AUM Sureshaaya namaha AUM Sharanaaya namaha AUM Sharmane namaha AUM WishWarethaSe mamaha AUM Prajaabhavaaya namaha AUM Ahne namaha - 0090 AUM Samvathsaraaya namaha AUM Vyaalaaya namaha AUM Prathyayaaya namaha AUM Sarvadarshanaaya namaha AUM Ajaaya namaha AUM Sarveshwaraaya mamaha AUM Siddhaaya namaha AUM Siddhaye namaha AUM Sarvaadaye namaha AUM Achyutaaya namaha-0100 AUM Vrrishhaakapaye namaha AUM Ameyaathmane namaha AUM Sarvayogavinissrritaaya namaha AUM Wasave namaha AUM WaSumanaSe namaha AUM Sathyaaya namaha AUM Samaathmane namaha AUM Sammithaaya namaha AUM Samaaya namaha AUM Amoghaaya namaha-0110 AUM Pundarikaakshaaya namaha AUM Vrrishhakarmane namaha AUM Vrrishhaakrrithaye namaha AUM Rudraaya namaha AUM Bahushirase namaha AUM Babhrave namaha AUM Vishvayonaye namaha AUM Shuchishravase namaha AUM Amrritaaya namaha AUM Shaashvatassthaanave namaha -
O120 AUM Waraarohaaya namaha
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AUM Mahaathapase namaha AUM Sarvagaaya namaha AUM Sarvavidbhaanave namaha AUM Vishhvaksenaaya namaha AUM Janaardanaaya namaha AUM Vedhaaya namaha AUM Wedhavide namaha AUM AWyanghaaya namaha AUM Vedaanghaaya namaha -0130 AUM Wedhavide namaha AUM Kavaye namaha AUM Lokaadhyakshaaya namaha AUM Suraadhyakshaaya namaha AUM Dharmaadhyakshaaya namaha AUM Krritaakrrithaaya namaha AUM Chathuraatmane namaha AUM Chathurvyuuhaaya namaha AUM Chathurdamshhtraaya namaha AUM Chathurbhujaaya namaha -0140 AUM Bhraajishhnave namaha AUM Bhojanaaya namaha AUM Bhoktre mamaha AUM Sahishhnave namaha AUM Jagadhadijaaya namaha AUM Anaghaaya namaha AUM Vijayaaya namaha AUM Jetre namaha AUM Vishvayonaye namaha AUM PunarvaSave namaha -0150 AUM Upendhraaya namaha AUM Vaamanaaya namaha AUM Praamshave namaha AUM Amoghaaya namaha AUM Shuchaye namaha AUM Urjithaaya namaha AUM Athindhraaya namaha AUM Sangrahaaya namaha AUM Sargaaya namaha AUM Dhrrit'haathmane namaha -0160 AUM Niyamaaya namaha AUM Yamaaya namaha AUM Wedhyaaya namaha AUM Waidhyaaya namaha AUM Sadaayogine namaha AUM Wiiraghne namaha
AUM Maadhavaaya namaha AUM Madhave namaha AUM Atilindhriyaaya namaha AUM Mahaamaayaaya namaha -0170 AUM Mahotsaahaaya namaha AUM Mahaabalaaya namaha AUM Mahaabuddhaye namaha AUM Mahaaviiryaaya namaha AUM Mahaashaktaye namaha AUM Mahaadyutaye namaha AUM Anirdeshyavapushhe namaha AUM Shrimate namaha AUM Ameyaatmane namaha AUM Mahaadridhirrite namaha -0180 AUM Maheshhvaasaaya namaha AUM Mahilibhartre namaha AUM Shriinivaasaaya namaha AUM Sathaam gataye namaha AUM Aniruddhaaya namaha AUM Suraanandaaya namaha AUM Govindaaya namaha AUM Govidaam pathaye namaha AUM Mariichaye namaha AUM Damanaaya namaha-0190 AUM Hamsaaya namaha AUM Suparnaaya namhaha AUM Bhujagottamaaya namaha AUM Hiranyanaabhaaya namaha AUM Sutapase namaha AUM Padmanaabhaaya namaha AUM Prajaapataye namaha AUM Amrrityave namaha AUM Sarwadrrishe namaha AUM Simhaaya namaha -0200 AUM Sandhaatre namaha AUM Sandhimate namaha AUM Sthiraaya namaha AUM Ajaaya namaha AUM Durmarshhanaaya namaha AUM Shaastre namaha AUM Wishrutaatmane namaha AUM Suraarighne mamaha AUM Gurave namaha AUM Gurutamaaya namaha -0210 AUM Dhaamne namaha
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AUM Satyaaya namaha AUM Satyaparaakramaaya namaha AUM Nimishhaaya namaha AUM Animishhaaya namaha AUM Sragvine namaha AUM Waachaspathaya udaaradhiye
namaha AUM Agranye namaha AUM Graamanye namaha AUM Shriimate mamaha-0220 AUM Nyaayaaya namaha AUM Netre namaha AUM Samiranaaya namaha AUM Sahasra muurdhne namaha AUM Vishvaatmane namaha AUM Sahasraakshaaya namaha AUM Sahasrapade namaha AUM Aavartanaaya namaha AUM Nivirrittaatmane namaha AUM Samvirritaaya namaha-0230 AUM Sampramardanaaya namaha AUM Aha samvartakaaya namaha AUM Wahnaye namaha AUM Anilaaya namaha AUM Dharaniidharaaya namaha AUM Suprasaadaaya namaha AUM Prasannaatmane namaha AUM Visvasrrije namaha AUM Vishvabhuve namaha AUM Vibhave namaha -0240 AUM Satkartre namaha AUM Satkrritaaya mamaha AUM Saadhave namaha AUM Jahnave namaha AUM Naaraayanaaya namaha AUM Naraaya namaha AUM ASankhyeyaaya namaha AUM Aprameyaatmane namaha AUM Vishishhtaaya namaha AUM Shishhtakrrite namaha-0250 AUM Shuchaye namaha AUM Siddhaarthaaya namaha AUM Siddhasamkalpaaya namaha AUM Siddhidaaya namaha AUM Siddhisaadhanaaya namaha
AUM Vrrishhaahme mamaha AUM Vrrishhabhaaya namaha AUM Wishhmave namaha AUM Vrrishhaparwane namaha AUM Vrrishhodaraaya namaha-0260 AUM Wardhanaaya namaha AUM Wardhamaanaaya namaha AUM Viviktaaya namaha AUM Shrutisaagaraaya namaha AUM Subhujaaya namaha AUM Durdharaaya namaha AUM Waagmine namaha AUM Mahendraaya namaha AUM Wasudaaya namaha AUM WaSave namaha -0270 AUM Nalikaruupaaya namaha AUM Brihadrulupaaya namaha AUM Shipivishhtaaya namaha AUM Prakaashanaaya namaha AUM Ojastejodyutidharaaya namaha AUM PrakaaShaatmane namaha AUM Prataapanaaya namaha AUM Rriddhaaya mamaha AUM Spashhtaaksharaaya namaha AUM Mantraaya namaha -0280 AUM Chandraamshave namaha AUM Bhaaskaradyutaye namaha AUM Amrritaamshuudbhavaaya mamaha AUM Bhaanave namaha AUM Shashabindave namaha AUM Sureshwaraaya namaha AUM Aushhadhaaya mamaV AUM Jagatassetave namaha AUM Satyadharmaparaakramaaya
namaha AUM Bhutabhavyabhavanathaya namaha -
O290 AUM Pavanaaya namaha AUM Paavanaaya namaha AUM Analaaya namaha AUM Kaamaghne namaha AUM Kaamakrrite namaha AUM Kaantaaya namaha AUM Kaamaaya namaha AUM Kaamapradaaya namaha
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AUM Prabhave namaha AUM Yugaadikrrite namaha -0300 AUM Yugaavartaaya namaha AUM Naikamaayaaya namaha AUM Mahaashanaaya namaha AUM Adrrishyaaya namaha AUM Vyaktaruupaaya namhaha AUM Sahasrajite mamaha AUM Anantajite namaha AUM Ishhtaaya namaha AUM Vishishhtaaya namaha AUM Shishhteshhtaaya namaha AUM Shikhandine namaha -0310 AUM Nahushhaaya namaha AUM Vrrishhaaya namaha AUM Krodhaghne namaha AUM KrOdhakrrite namaha AUM WishVabaahave namaha AUM Mahiidharaaya namaha AUM Achyutaaya namaha AUM Prathitaaya namaha AUM Praanaaya namaha-0320 AUM Praanadaaya namaha AUM Vaasavaanujaaya mamaha AUM Apaannidhaye namaha AUM Adhishhthaanaaya namaha AUM Apramattaaya namaha AUM Pratishhthitaaya namaha AUM Skandaaya namaha AUM Skandadharaaya namaha AUM Dhuryaaya namaha AUM Waradaaya namaha-0330 AUM Waayuvaahanaaya namaha AUM Waasudevaaya namaha AUM Brrilhadbhaanave namaha AUM Aadidevaaya namaha AUM Purandaraaya namaha AUM Ashokaaya namaha AUM Taaranaaya namaha AUM Taaraaya namaha AUM Shuuraaya namaha AUM Shauraye namaha -0340 AUM Janeshvaraaya namaha AUM Anukuulaaya namaha AUM Shataavartaaya namaha
AUM Padmine namaha AUM Padmanibhekshanaaya namaha AUM Padmanaabhaaya namaha AUM Aravindaakshaaya namaha AUM Padmagarbhaaya namaha AUM Shariirabhrrite namaha AUM Maharddhaye namaha- 0350 AUM Rriddhaaya namaha AUM Vrriddhaatmane namaha AUM Mahaakshaaya mamaha AUM Garudadhvajaaya namaha AUM Atulaaya namaha AUM Sharabhaaya namaha AUM Bheemaaya namaha AUM Samayajnaaya namaha AUM Havirharaye namaha-0360 AUM Sarvalakshanalakshanyaaya namaha AUM LakShmivate namaha AUM Samitinjayaaya namaha AUM Viksharaaya namaha AUM Rohitaaya namaha AUM Maargaaya namha AUM Hetave namaha AUM Daamodaraaya namaha AUM Sahaaya namaha AUM Mahiidharaaya namaha-0370 AUM Mahaabhaagaaya namaha AUM Vegavate namaha AUM Amitaashanaaya namaha AUM Udbhavaaya namaha AUM Kshobhanaaya namaha AUM Devaaya namaha AUM Shrigarbhaaya namaha AUM Parameshwaraaya namaha AUM Karanaaya namaha AUM Kaaranaaya namaha-0380 AUM Kartre namaha AUM Wikartre namaha AUM Gahanaaya namaha AUM Guhaaya namaha AUM Vyavasaayaaya namaha AUM Vyavasthaanaaya namaha AUM Samsthaanaaya namaha AUM Sthaanadaaya namaha AUM Dhruvaaya namaha
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AUM Pararddhaye namaha-0390 AUM Paramaspashhtaaya namaha AUM Tushhtaaya namaha AUM Pushhtaaya namaha AUM Shubhekshanaaya namaha AUM Raamaaya namaha AUM Viraamaaya namaha AUM Virataaya namaha AUM Maargaaya namaha AUM Neyaaya namaha AUM Nayaaya namaha-0400 AUM Anayaaya namaha AUM Wiiraaya namaha AUM Shaktimataam shreshhthaaya
namaha AUM Dharmaaya namaha AUM Dharmaviduttamaaya namaha AUM Vaikunthaaya namaha AUM Prushhaaya namaha AUM Praamaaya namaha AUM Praanadaaya namaha AUM Pranamaaya namaha -0410 AUM Pririthave namaha AUM Hiranyagarbhaaya namaha AUM Shatrughnaaya namaha AUM Vyaaptaaya namaha AUM Waayave namaha AUM Adhokshajaaya namaha AUM Rritave namaha AUM Sudarshanaaya namaha AUM Kaalaaya namaha AUM ParameShhthine namaha -0420 AUM Parigrahaaya namaha AUM Ugraaya namaha AUM Samvatsaraaya namaha AUM Dakshaaya namaha AUM Vishraamaaya namaha AUM Vishvadakshinaaya namaha AUM Vistaaraaya namaha AUM Sthaavarasthaanave namaha AUM Pramaanaaya namaha AUM Bijaayaavyayaaya namaha -0430 AUM Arthaaya namaha AUM Anarthaaya namaha AUM Mahaakoshaaya namaha
AUM Mahaabhogaaya namaha AUM Mahaadhanaaya namaha AUM Anirvinnaaya namaha AUM Sthavishht haaya namaha AUM Abhuve namaha AUM Dharmayuupaaya namaha AUM Mahaamakhaaya namaha-0440 AUM Nakshatranemaye namaha AUM NakshatriNe mamaha AUM Kshamaaya namaha AUM Kshaamaaya namaha AUM Samihanaaya namaha AUM Yajnaaya mamaha AUM liyaaya namaha AUM Maheyaaya namaha AUM Kratave namaha AUM Satraaya namaha -0450 AUM Sataangataye namaha AUM Sarvadarshine mamaha AUM Vimukthaathmane mamaha AUM Sarvajnaaya namaha AUM Jnaanaaya uttamaaya mamaha AUM Suvrataaya namaha AUM Sumukhaaya namaha AUM Suukshmaaya namaha AUM Sughoshhaaya namaha AUM Sukhadaaya namaha -0460 AUM Suhrride namaha AUM Manoharaaya namaha AUM Jitakrodhaaya namaha AUM Wiirabaahave namaha AUM Vidaaranaaya namaha AUM Svaapanaaya namaha AUM Svavashaaya namaha AUM Vyaapine namaha AUM Naikaatmane namaha AUM Nakakarmakrrite namaha -0470 AUM Vatsaraaya namaha AUM Vatsalaaya mamaha AUM Watsine namaha AUM Ratnagarbhaaya namaha AUM Dhaneshvaraaya namaha AUM Dharmagupe namaha AUM Dharmakrrite namaha AUM Dharmine mamaha
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AUM Sate namaha AUM ASate namaha -0480 AUM Ksharaaya namaha AUM Aksharaaya namaha AUM Avijnaatre namaha AUM Sahasraamshave namaha AUM Widhaatre mamaha AUM Krritalakshanaaya namaha AUM Gabhastinemaye namaha AUM Satvasthaaya namaha AUM Simhaaya namaha
AUM Bhuutamaheshvaraaya namaha -
0490 AUM Aadidevaaya namaha AUM Mahaadevaaya namaha AUM Deveshaaya namaha AUM Devabhritdhgurave namhaha AUM Uttaraaya namaha AUM Gopataye namaha AUM Goptre namaha AUM Jmaanagamyaaya namaha AUM Puraatanaaya namaha -0500 AUM Shariirabhulutabhrrite namaha AUM BhOktre mamaha AUM Kapilindraaya namaha AUM Bhuuridakshinaaya namaha AUM Somapaaya namaha AUM Amrritapaaya namaha AUM Somaaya namaha AUM Purujite namaha AUM Purusattamaaya namaha AUM Vinayaaya namaha-0510 AUM Jayaaya namaha AUM Satyasandhaaya mamaha AUM Daashaarhaaya namaha AUM Saatvataam pataye namaha AUM Jeevaaya namaha AUM Vinayitha saakshine namaha AUM Mukundaaya namaha AUM Amitavikramaaya namaha AUM Ambhonidhaye namaha-0520 AUM Anantaatmane namaha AUM Mahodadhishayaaya namaha AUM Antakaaya namaha AUM Ajaaya namaha
AUM Mahaarhaaya namaha AUM Svaabhaavyaaya namaha AUM Jitaamitraaya namaha AUM Pramodanaaya namaha AUM Aanandaaya namaha AUM Nandanaaya namaha-0530 AUM Nandaaya namaha AUM Satyadharmane namaha AUM Trivikramaaya namaha AUM Maharshhayekapilaachaaryaaya
namaha AUM Krritajnaaya namaha AUM Mediniipataye namaha AUM Tripadaaya namaha AUM Tridashaadhyakshaaya mamaha AUM Mahaashrrringaaya namaha-0540 AUM Krritaantakrrite namaha AUM Mahaavaraahaaya mamaha AUM Govindaaya namaha AUM Sushhenaaya namaha AUM Kanakaangadine namaha AUM Guhyaaya namaha AUM Gabhiiraaya namaha AUM Gahanaaya mamaha AUM Guptaaya namaha AUM Chakragadaadharaaya namaha -
O550 AUM Wedhase namaha AUM Svaangaaya namaha AUM Ajitaaya namaha AUM Krrishhnaaya namaha AUM DIrridhaaya namaha AUM Sankarshhanaa yaarchchuthaaya
namaha AUM Warunaaya namaha AUM Waarunaaya namaha AUM Vrrikshaaya namaha -0560 AUM Pushhkaraakshaaya namaha AUM MahaamanaSe namaha AUM Bhagavate namaha AUM Bhagaghne namaha AUM Aanandhine namaha AUM Wanamaaline namaha AUM Halaayudhaaya namaha AUM Aadityaaya nama
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AUM Jyotiraadityaaya namaha AUM Sahishhnave namaha - 0570 AUM Gatisathamaaya namaha AUM Sudhanwane namaha AUM Khandaparashave namaha AUM Daarunaaya namaha AUM Dravinapradaaya mamaha AUM Divisprrishe namaha AUM Sarvadhrgwyaasaaya namaha AUM Waachaspatayeyonijaaya namaha
0580 AUM TriSaamne namaha AUM Saamagaaya namaha AUM Saamne namaha AUM Nirvaanaaya namaha AUM Bheshhajaaya namaha AUM Bhishhaje namaha AUM Sannayaasakrrite namaha AUM Shamaaya namaha AUM Shaantaaya namaha AUM Nishhtaayai namaha -0590 AUM Shaantaye namaha AUM Paraayanaaya namaha AUM Shubhaangaaya namaha AUM Shaantidaaya namaha AUM Srashhitre namaha AUM Kumudaaya namhaha AUM Kuvaleshayaaya namaha AUM Gohitaaya namaha AUM Gopataye namaha AUM Goptre namaha -0600 AUM Vrrishhabhaakshaaya mamaha AUM Vrrishhapriyaaya namaha AUM Anivartine namaha AUM Nivirrittaatmane namaha AUM Samksheptre namaha AUM Kshemakrrite namaha AUM Shivaaya namaha AUM Shrivatsavakshase namaha AUM Shriivaasaaya mamaha AUM Shriipataye namaha -0610 AUM Shriimataam varaaya namaha AUM Shriidaaya namaha AUM Shriishaaya namaha AUM Shriinivaasaaya namaha
AUM Shrinidhaye namaha AUM Shrivibhaavanaaya namaha AUM Shriidharaaya mamaha AUM Shriikaraaya namaha AUM Shreyase namaha AUM Shriimate namaha-0620 AUM Lokatrayaashrayaaya namaha AUM Svakshaaya namaha AUM Svangaaya namaha AUM Shataanandaaya namaha AUM Nandaye namaha AUM Jyotirganeshvaraaya namaha AUM Vijitaatmane namaha AUM Avidheyaatmane namaha AUM Satkirtaye namaha AUM Chhinnasamshayaaya namaha -0630 AUM Udiirinaaya namaha AUM Sarvatashchakshushhe namaha AUM Aneeshaaya namaha AUM Shaashwathasthiraaya namaha AUM Bhuushayaaya namaha AUM Bhuushhanaaya mamaha AUM Bhuutaye namaha AUM Vishokaaya namaha AUM Shokanaashanaaya mamaha -0640 AUM Archishhmate namaha AUM Architaaya namaha AUM Kumbhaaya namaha AUM Vishuddhaatmane namaha AUM Vishodhanaaya namaha AUM Aniruddhaaya namaha AUM Apratirathaaya namaha AUM Pradyumnaaya namaha AUM Amitavikramaaya nama AUM Kaalaneminighne namaha-0650 AUM Wiiraaya namaha AUM Shauraye namaha AUM Shuurajaneshvaraaya namaha AUM Trilokaatmane namaha AUM Trilokeshaaya namaha AUM Keshavaaya namaha AUM Keshighne namaha AUM Haraye namaha AUM Kaamadevaaya namaha AUM Kaamapaalaaya namaha-0660
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AUM Kaamine namaha AUM Kaantaaya namaha AUM Krritaagamaaya namaha AUM Anirdeshyavapushhe namaha AUM ViShhnave namaha AUM Viiraaya namaha AUM Anantaaya namaha AUM Dhananjayaaya namaha AUM Brahmanyaaya namaha AUM Brahmakrridbrahmane namaha -0670 AUM Brahmane namaha AUM Brahmavivardhanaaya namaha AUM Brahmavide namaha AUM Braahmanaaya namaha AUM Brahmine namaha AUM Brahmajnaaya namaha AUM Braahmanapriyaaya namaha AUM Mahaakramaaya namaha AUM Mahaakarmane namaha AUM Mahaatejase namaha-0680 AUM Mahoragaaya namaha AUM Mahaakratave namaha AUM Mahaayajvane namaha AUM Mahaayajnaaya mamaha AUM MahaahaviShhe namaha AUM Stavyaaya namaha AUM Stavapriyaaya namaha AUM Stotraaya namaha AUM Stutaaya namaha AUM Stotre namaha -0690 AUM Ranapriyaaya namaha AUM Puurmaaya namaha AUM Puurayitre namaha AUM Punyaaya namaha AUM Punyakiirtaye namaha AUM Anaamayaaya namaha AUM Manojavaaya namaha AUM Tirthakaraaya namaha AUM Wasuretase namaha AUM Wasupradaaya namaha -0700 AUM Vasupradaaya mamaha AUM Vaasudevaaya namaha AUM WaSuve namaha AUM WaSumanaSe namaha AUM HaviShhe namaha
AUM Sadgataye namaha AUM Satkrritaye namaha AUM Sattaayai namaha AUM Sadbhuutaye namaha AUM Satparaayanaaya namaha-0710 AUM Shuurasenaaya namaha AUM Yadushreshhthaaya namaha AUM Sannivaasaaya namaha AUM Suyaamunaaya namaha AUM Bhuutaavaasaaya namaha AUM Waasudevaaya namaha AUM Sarvaasunilayaaya namaha AUM Analaaya namaha AUM Darpaghine namaha AUM Darpadaaya namaha-0720 AUM DIrriptaaya namaha AUM Durdharaaya namaha AUM Aparaajiitaaya namaha AUM Vishvamuurtaye namaha AUM Mahaamuurtaye namaha AUM Diptamuurtaye namaha AUM Amuurtimane namaha AUM Anekamuurtaye namaha AUM Awyaktaaya namaha AUM Shatamuurtaye namaha-0730 AUM Shataananaaya namaha AUM EkaSmai mamaha AUM NalikaSmai namaha AUM Savaaya namaha AUM Kaaya namaha AUM KaSmai namaha AUM YaSmai mamaha AUM Tasmai namaha AUM Padaayaanuthamaaya namaha-0740 AUM LOkabandhave namaha AUM Lokanaathaaya namaha AUM Maadhavaaya namaha AUM Bhaktavatsalaaya namaha AUM Swwarnavarnaaya namaha AUM Hemaangaaya namaha AUM Waraangaaya namaha AUM Chandanaamgadine namaha AUM Viiraghne namaha AUM Wishhamaaya namaha-0750 AUM Shuunyaaya namaha
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AUM Dhrritaashishhe namaha AUM Achalaaya namaha AUM Chalaaya namaha AUM Amaanine mamaha AUM Maanadaaya namaha AUM Maanyaaya namaha AUM LOkaSwaamine namaha AUM Trilokadhrrite namaha AUM Sumedhase namaha -0760 AUM Medhajaaya namaha AUM Dhanyaaya mamaha AUM Satyamedhase namaha AUM Dharaadharaaya namaha AUM Tejovrrishhaaya namaha AUM Dyutidharaaya namaha AUM Sarvashastrabhrritaam varaaya
namaha AUM Pragrahaaya namaha AUM Nigrahaaya namaha AUM Vyagraaya namaha-0770 AUM Naikashrringaaya namaha AUM Gadaagrajaaya namaha AUM Chaturmuurtaye namaha AUM Chaturbaahave namaha AUM Chaturvyuuhaaya namaha AUM Chaturgataye namaha AUM Chaturaatmane namaha AUM Chaturbhaavaaya namaha AUM Chaturvedavide namaha AUM Ekapade namaha -0780 AUM Samaavartaaya namaha AUM Anivirrittaatmane namaha AUM Durjayaaya namaha AUM Duratikramaaya namaha AUM Durlabhaaya namaha AUM Durgamaaya namaha AUM Durgaaya namaha AUM Duraavaasaaya namaha AUM Duraarighne namaha AUM Shubhaangaaya namaha -0790 AUM Lokasaarangaaya namaha AUM Sultantave namaha AUM Tantuvardhanaaya namaha AUM Indrakarmane namaha AUM Mahaakarmane namaha
AUM Krritakarmane namaha AUM Krritaagamaaya namaha AUM Udbhavaaya namaha AUM Sundaraaya namaha AUM Sundaaya namaha -0800 AUM Ratnanaabhaaya namaha AUM Sulochanaaya namaha AUM Arkaaya namaha AUM Vaajasanaye namaha AUM Shrrringine namaha AUM Jayantaaya namaha AUM Sarvavijjayine namaha AUM Suvarnabindave namaha AUM Akshobhyaaya namaha AUM Sarvavaagiishvareshwaraaya namaha
-810 AUM Mahaahrridaaya namaha AUM Mahaagartaaya namaha AUM Mahaabhuutaaya namaha AUM Mahaanidhaye namaha AUM Kumudaaya namaha AUM Kundaraaya namaha AUM Kundaaya namaha AUM Parjanyaaya namaha AUM Pavanaaya namaha AUM Anilaaya namaha -0820 AUM Amrritaashaaya namaha AUM Amrritavapushhe namaha AUM Sarvajnaaya namaha AUM Sarvatomukhaaya namaha AUM Sulabhaaya namaha AUM Suvrataaya namaha AUM Siddhaaya namaha AUM Shatrujite namaha AUM Shatrutaapanaaya namaha AUM Nyagrodhaaya namaha -0830 AUM Udumbaraaya namaha AUM Ashvatthaaya namaha AUM Chaanuuraandhranishhuudanaaya
namaha AUM SahaSraarchiShhe namaha AUM Saptajihvaaya namaha AUM Saptaidhase namaha AUM Saptavaahanaaya namaha AUM Amuurtaye namaha
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AUM Anaghaaya namaha AUM Achintyaaya namaha-0840 AUM Bhayakrrite namaha AUM Bhayanaashanaaya namaha AUM Anave namaha AUM Brrihate namaha AUM Krrishaaya namaha AUM Sthuulaaya namaha AUM Gunabhrrite namaha AUM Nirgunaaya namaha AUM Mahate namaha AUM Adhrritaaya namaha -0850 AUM Svadhrritaaya namaha AUM Svaasyaaya namaha AUM Praagvamshaaya namaha AUM Vamshavardhanaaya namaha AUM Bhaarabhrrite namaha AUM Kathitaaya namaha AUM Yogine namaha AUM Yogiishaaya namaha AUM Sarvakaamadaaya namaha
AUM Aashramaaya namaha -0860
AUM Shramanaaya namaha AUM Kshaamaaya namaha AUM Suparnaaya namaha AUM Waayuwaahanaaya namaha AUM Dhanurdharaaya namaha AUM Dhanurvedaaya namaha AUM Dandaaya namaha AUM Damayitre namaha AUM Damaaya namaha AUM Aparaajiitaaya namaha-0870 AUM Sarvasahaaya namaha AUM Niyantare namaha AUM Aniyamaaya namaha AUM Amaaya namaha AUM Satvavate namaha AUM Saatvikaaya namaha AUM Satyaaya mamaha
AUM Satyadharmaparaayanaaya namaha
AUM Abhipraayaaya namaha AUM Priyaarhaaya namaha -0880 AUM Arhaaya namaha AUM Priyakrrite namaha AUM Priitivardhanaaya namaha
AUM Vihaayasagataye namaha AUM Jyotishhe namaha AUM Suruchaye namaha AUM Hutabhuje namaha AUM Vibhave namaha AUM Ravaye namaha AUM Virochanaaya namaha -0890 AUM Suuryaaya mamaha AUM Savitre mamaha AUM Ravilochanaaya namaha AUM Anantaaya namaha AUM Hutabhuje namaha AUM BhOktre namaha AUM Sukhadaaya namaha AUM Naikajaaya namaha AUM Agrajaaya namaha AUM Anirvinnaaya namaha -0900 AUM Sadaamarshhane namaha AUM Lokaadhishhthaanaaya namaha AUM Adbhutaaya mamaha AUM Sanaate namaha AUM Sanaatanatamaaya namaha AUM Kapilaaya namaha AUM Kapaye namaha AUM AWyayaaya namaha AUM Svastidaaya namaha AUM Svastikrrite namaha -0910 AUM Svastine namaha AUM Svastibhuje namaha AUM Svastidakshinaaya namaha AUM Araudraaya namaha AUM Kundaline namaha AUM Chakrine namaha AUM Wikramine namaha AUM Uurjitashaasanaaya namaha AUM Shabdaatigaaya namaha AUM Shabdasahaaya namaha-0920 AUM Shishiraaya namaha AUM Sharvariikaraaya namaha AUM Akruuraaya namaha AUM Peshalaaya namaha AUM Dakshaaya namaha AUM Dakshinaaya namaha AUM Kshaminaam varaaya namaha AUM Vidvattamaaya namaha
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AUM Wiitabhayaaya namaha
AUM Punyashravanakiirtanaaya namaha
0930 AUM Uttaaranaaya namaha AUM Dushhkrritighne namaha AUM Punyaaya namaha AUM Dussvapnanaashanaaya namaha AUM Viiraghne namaha AUM Rakshanaaya namaha AUM Sdhbhiyo namaha AUM Jivanaaya namaha AUM Paryavasthitaaya namaha AUM Anantaruupaaya namaha -0940 AUM Anantashriye namaha AUM Jitamanyave namaha AUM Bhayaapahaaya namaha AUM Chaturashraaya mamaha AUM Gabhiiraatmane namaha AUM Vidishaaya namaha AUM Vyaadishaaya namaha AUM Dishaaya namaha AUM Anaadaye namaha AUM BhuV0 bhuve namaha -0950 AUM Lakshmyai namaha AUM Suviraaya namaha AUM Ruchiraangadaaya namaha AUM Jananaaya namaha AUM Jamajanmaadaye namaha AUM Bhimaaya namaha AUM Bhimaparaakramaaya namaha AUM Aadhaaranilayaaya namaha AUM Adhaathre namaha AUM Pushhpahaasaaya namaha -0960 AUM Prajaagaraaya namaha AUM Uurdhvagaaya namaha AUM Satpathaachaaraaya namaha AUM Praanadaaya namaha AUM Pranavaaya namaha AUM Panaaya namaha AUM Pramaanaaya namaha AUM Praananilayaaya namaha AUM Praanadhrrite namaha
AUM Praanajivanaaya namaha -0970 AUM Tatvaaya namaha AUM Tatvavide namaha AUM Ekaatmane namaha AUM Janmamrrityujaraatigaaya namaha AUM BhuurbhuvaSSvastaraVe namaha AUM Taaraaya namaha AUM Savitre namaha AUM Prapitaamahaaya namaha AUM Yajnaaya namaha AUM Yajnapataye namaha -0980 AUM Yajvane namaha AUM Yajnaangaaya namaha AUM Yajnavaahanaaya namaha AUM Yajnabhrrite namaha AUM Yajnakrrite namaha AUM Yajnine namaha AUM Yajnabhuje namaha AUM Yajnasaadhanaaya namaha AUM Yajnaantakrrite namaha AUM Yajnaguhyaaya namaha -0990 AUM Annaaya namaha AUM Annaadaaya namaha AUM Aatmayonaye namaha AUM Svayamjaataaya namaha AUM Waikhaanaaya namaha AUM Saamagaayanaaya namaha AUM Devakiinandanaaya namaha AUM Srashhitre namaha AUM Kshitishaaya namaha AUM Paapanaashanaaya namaha
-1000 AUM Shankhabhrrite namaha AUM Nandakine namaha AUM Chakrime namaha AUM Shaarngadhanvane namaha AUM Gadaadharaaya namaha AUM Rathaangapaanaye namaha AUM Akshobhyaaya namaha AUM Sarvapraharanaayudhaaya namaha -
1008
ithi Sri Vishhnu Sahasranaamaa walhi ssampuurnaam. Sarvam Sri krrishhnaarpanamastu.
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