Significance of Narasimha Avatar

           
              Significance of Narasimha Avatar 


Out of the several avatars of Lord Vishnu, ten important incarnations are classified as Dasaavataras. Among them Nrusimha avatar has attained a rare significance and importance. All His avatars are generally of a single form(apart from Varaha). But Nrusimha avatar is of a dual form, Nara + Simha. Nara means man and Lion is an animal. Narasimha means a combined form of a Lion and a Man. This was the 4th avatar among the Dasaavatars and it was a Sathya Yuga Avatar said to have taken place in Chakshuva Manvantar. It is said that in reference to Lord Narasimha is found in as many as 15 Puranas, and a separate Purana (Upa Purana) itself has been scripted in his name called Nrusimha Purana. 

It was an instant avatar, called as Aavesa avatar (no prior preparations were made) where the Lord Narasimha appears in a very ferocious and fascinating form. Narasimha Avatar is referred to as a very powerful, precious avatar and the Lord Narasimha is depicted as a great protector at the time of need. He is the God of Gods. He is Mrithyu for the Mrithyu (one who eliminates the death cycles)

Sri Vishnu Sahasra Nama describes Lord Vishnu as “NaarasimhaVapu Sreeman Kesavah Purushothama” meaning He is the one who has taken a rare and unique form of a man and a lion whose worship will eradicate the ignorance, possessor of the Goddess of wealth Sri Maha Lakshmi,who always dwells in his chest, one who has beautiful and charming hair, the giver of knowledge to Gods, greatest among all Purushas, the Supreme Soul, who is omnipotent and omniscient.

Legend behind the Avatar (Story of Prahlada) 

The legend behind this goes back to the days of Sathya Yuga when two demon brothers Hiranyaksha and Hiranyakasipa were creating lots of trouble to the mankind and devatas. The elder brother Hiranyaksha was killed by Lord Maha Vishnu in his Varaha Avathara. In order to take a revenge on Lord Vishnu, the demon Hiranyakasipa started doing a severe penance. When Lord Brahma appeared before him as a result of the penance Hiranyakasipa asks for a rare boon. The boon was that he (Hiranyakasipa) should not get killed by any deity or demi-God or demon, by a man or a beast, should not get killed with five elements (Pancha Bhootha), either in the day or night, either indoors or outdoors, by any kind of weapon and accordingly the boon was granted by Lord Brahma. 

In the mean time Hiranyakasipa’s wife Kayatu who was pregnant before he left for the penance delivered a male child Prahlada who went on to become an ardent devotee of Lord Sri ManNarayana for whose sake and cause the Lord had to take the Narasimha Avathara. While he was in his Mother’s womb Prahlada was listening and responding to divine stories. Seeing this sage Narada preached (upadesa) Prahlada the Narayana, Ashtakshari Mantra and the child started reciting this mantra while he was in his mother’s womb itself. 

As Prahlada started growing he started learning Narayana Tatva and started influencing his friends also with his preachings’ which his father Hiranyakasipa did not like. Since Prahlada was not listening to his father’s words in this context and not stopping the recitation of Narayana Mantra, several attempts were made to change the mind of Prahlada and lots of restrictions were also imposed on him. But they were of no use and Prahlada was showing exemplary courage every time. In the process, he had to meet with severe punishments also in the hands of his demon father Hiranyakasipa but every time getting saved by the kind Grace of Lord Sriman Narayana.

Hiranyakasipa was fed up with his son’s attitude and wanted to finish him once for all. In the immediate next confrontation with his son Prahlada on the issue of Lord Sriman Narayana’s omnipresence, Hiranyakasipa emotionally asks his son Prahlada to show the Lord in a pillar in his palace and hits the pillar with his mace. All pervading Lord Sriman Narayana in order to prove the truth in his devotee’s words instantly appears and comes out of the pillar in a rare and ferocious form as Narasimha. Keeping in mind the boon Hiranyakasipa had on his death, Lord Narasimha pounces upon the demon, drags him to the threshold of the palace door, keeps him on his thighs and kills him with his fingernails (Nakha) at a time when it was Pradosha (neither day nor night) thus fulfilling the conditions of his death.

After killing the demon Hiranyakasipa, the fearful and ferocious form of Lord Narasimha did not calm down and it was roaring, creating a greater scare among the devatas. To make him cool down Devathas had to request Prahlada to pray him and it is said that they had to even invoke Goddess Lakshmi also to come down to pacify him. Finally, with the prayers from Prahlada and with the presence of his consort Goddess Lakshmi, Lord Narasimha got cooled down. Prahlada was crowned as the emperor of the kingdom which he ruled for several thousands of years.

Purpose of Narasimha avatar :

The specific purpose of this avatar was for protection of his devotee Prahlada from his demon father Hiranyakasipa, to prove a point and to make true the words of his devotee that God is in existence everywhere. Prahlada’s episode proves that God will always come to the rescue of his devotees who Prays him with sincere devotion.

Why this rare form? 

Because of the rare boon Hiranyakasipa had the Lord had to take this rare form which was neither man nor animal. In using the Lion Head, the message was that Lion, the King of animals, hunts its target and kills it only when it is hungry and no one else and doesn’t store its food unlike other animals. Similarly, in his Narasimha Avathara the purpose was only to kill the demon Hiranyakasipa to save his devotee and nothing else and there was no need to kill anybody else. The avatar also ended with the killing of Hiranyakasipa. He is the lion among the Gods and the people.

He killed him with his nails which is not a weapon and the timing was neither day time nor night, it was Pradosha time. He killed him on his thighs to fulfill the condition of not getting killed in Pancha Bhoothas. It is said that the Dasaavatharas of Lord Vishnu have a link to the concept of evolution starting with Mastyaavathara (Pisces) transformed into a full fledged human being in Ramaavathara and Krishnaavathara. Narasimha avatar is the beginning of transformation from animal to man (half animal and half man).

Nrusimha Mantra Rajam 

Ugram Veeram Maha Vishnum Jwalantham Sarvathomukham! 
Nrusimham Bheeshanam Bhadram Mruthyu Mruthyum Namaamyaham!! 

I surrender and bow to Lord Narasimha “who is ferocious and heroic, who is Maha Vishnu, radiant and glowing from all sides, who is omnipresent, who is terrific, who is adorable, who bestows auspiciousness and who is the death of death personified." 

Above sloka is called as Sri Nrusimha MantraRajam, a very powerful mantra when recited with sincere devotion, will come to the rescue of the person in times of need, sudden aberrations and obstacles in life.

Forms of Narasimha

There are several forms of Narasimha, but nine main ones collectively known as Navanarasimha:

Ugra-narasimha
Kruddha-narasimha
Vira-narasimha
Vilamba-narasimha
Kopa-narasimha
Yoga-narasimha
Aghora-narasimha
Sudarsana-narasimha
Laksmi-narasima

In Ahobila, Andhra Pradesh, the nine forms are as follows:

Chhatra-vata-narasimha (seated under a banyan tree)
Yoganand-narasimha (who blessed Lord Brahma)
Karanja-narasimha
Uha-narasimha
Ugra-narasimha
Kroda-narasimha
Malola-narasimha (With Laksmi on His lap)
Jvala-narasimha (an eight armed form rushing out of the pillar)
Pavana-narasimha (who blessed the sage Bharadvaja)


Forms from Prahlad story:

Stambha-narasimha (coming out of the pillar)
Svayam-narasimha (manifesting on His own)
Grahana-narasimha (catching hold of the demon)
Vidarana-narasimha (ripping open of the belly of the demon)
Samhara-narasimha (killing the demon)


The following three refer to His ferocious aspect:

Ghora-narasimha
Ugra-narasimha
Chanda-narasimha

........... Om Namo Narayana ...........

Significance of Tilak

Significance of Tilak

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

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

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

The Tilak covers the spot between the eyebrows, which connects to the Bhramanadi which is the seat of memory and thinking. Tilak is applied at the Ajna Chakra, the space between the two eyebrows. It has a very cooling effect. Application of sandal paste has great medicinal value, apart from the spiritual influence.

Application of sandal paste will nullify the heating effect when you concentrate and meditate at the Bhrumadhya. Tilak indicates the point at which the spiritual eye opens. Lord Siva has a third eye at the Brumadhya. When he opens the third eye, the three worlds are destroyed.

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

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

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

The entire body emanates energy in the form of electromagnetic waves – the forehead and the subtle spot between the eyebrows especially so. That is why worry generates heat and causes a headache. The Tilak and pottu cools the forehead, protects us and prevents energy loss. Sometimes the entire forehead is covered with Chandan or Bhasma.

In yoga terms, it is called as Aajna Chakra (Brow Chakra). We know that the human body emits energy in the form of electromagnetic waves and especially the forehead and the subtle spot between the eyebrows. The imbalance in the body causes the energy to destabilize and causes worries and tension and hence headaches. The Tilak cools the forehead, protects us and prevents the loss of energy. Sometimes the entire forehead is covered with sandal wood or the holy ash. Moreover, one cannot be easily hypnotized when he/she is wearing these marks and also it acts as an acupressure point GV 24.5 (in acupressure terms) which is also a immune booster and potent point and when one regularly applies on this mark his immunity level never comes down easily. This point GV 24.5 along with CV 17 is also pressed during our prayer offerings when we fold our hands and bend our head down, thereby making the index and middle fingers touching the points and when we bring down our hand we touch the CV 17 with our thumbs. It also protects one from the other’s evil eyes because it neutralizes the negative thoughts of others when they see the face with Tilak, that is why young babies are put the black Kajal (a purified and medicated charcoal) on the side of their forehead and/or on cheeks and it is replaced by Kum Kum for adults. Anyone with strong meditative powers can control others evil eyes, hence he doesn’t require Kum Kum although he can wear it. The application of ash after bathing if seen carefully is on the whole of forehead and in all of the ashtaanga (eight limbs/joints) because this ash has the ability to suck out excess water hence protecting one from cold and sinus problems and has calcium in it so the limbs get calcium for stronger bone joints. When talking about calcium it is one of the main reasons of why Hindus are cremated and the men are asked to stay there till the body is fully burnt, because calcium is released and inhaling the smoke is good in a way for them. Men were chosen here because in those days they are the one who were bread earners and did labor work hence the joints and limbs wear off quicker than women.

Rasayan Shastra (Ayurvedic Alchemy) is one of the subjects in Asthanga Ayurveda. Mercury here is considered as a Maha dhathu (Main metal), we all know that mercury is a dangerous poison and its vapour is even more dangerous, but when processed under specific shodhana (purification) process it becomes pure and becomes a miraculous medicine. It is a great feeling to touch the Mercury after it is bound when purified. Parad Shivalinga that you find in Rameshwaram or a Ganesha statue or even beads is made from mercury after binding it. Please be aware that most of these are fake, don’t buy them unless you know the person from whom you are buying. Being a metal and a good conductor of energy while preparing the Shivalinga certain mantras are recited to charge up the lingam, just like chanting the mantras while installing a Mahameru or Sri Yantra at home after checking the correct Vaastu of the place. It is good to have a Parad Shivlinga at home. Once the shodhana process is completed, purified mercury is then converted to a Bhasma (calcinated) and according to the prescription and need it is added with different medicines. According to Rasayan Shastra there are around 64 different types of mercury and the purification process vary for different types. Sometimes more than one type of process can be administered to the Mercury. Hence,advice to anyone would be to bind the Mercury at home rather than buying the Bhasma and using it in the medicine as it is not accurately purified. Mercury binding is a very tedious process and very few Vaidya know this very accurately, Similarly we can also do the purification process of Gold, Silver, Copper, Bronze, Lead, Mica, Sulphur and convert them into a bhasma. Even diamond can be converted to bhasma and used as medicine for cancer, a strong aphrodisiac, body Rejuvenator by creating new cells. Mercury being considered as a Maha Dhathu is a most potent metal can cure any disorder and however old it may be. According to Ayurveda it is the best anti-ageing agent that one can use for remaining young and healthy. Interesting? Now in kum kum mercury in its pure compounded form is available as mercuric sulfide. Regularly using it will prevent the face from having wrinkles. Married women use this Vermillion on their Maang (top of forehead till the middle of the head) because it has those nerves that when activated reduces the stress and fatigue. Other ingredients like turmeric, camphor and lime powder and since turmeric is grown underground it has all the 18 nutrients of the earth (soil) and the important being iron, hence when applied of the forehead (middle of eyebrows) will regulate your body aura and eliminate negative energy and promote good health.

Below are some ways of how to identify original Kumkum.

1. Can be smelled from a small distance.
2. Very cold when touched
3. Very dry in nature
4. Blood red in colour.

Spiritual Significance :

The Tilak as we know is recognized as a religious mark mainly in our Sanathan Dharm (Hinduism) generally invokes a feeling of sanctity in the wearer and others seeing it. A white sandal wood Tilak mark signifies purity, a red kumkum mark signifies valour and is a blessing for victory as well. Turmeric can also be used as a tilak signifying prosperity. Sometimes black ash (Vibhuti) or charcoal mark is also used. The Vaishnava group of worshippers apply a sandal wood Tilak of the shape of "U,” Shaiva group of worshippers apply a (Vibhuthi – yagna/havan ash) in the tripundra (three horizontal lines), and worshippers of different goddesses use a red dot of kumkum, etc. The Tilak is applied after the prayers symbolizing that one should remember the Lord, his pious feeling pervade all his activities and he be righteous in his deeds and works well to remind these pointers even if one forgets to pray. Hence The Tilak is thus a blessing of the Lord and a protection against wrong tendencies and forces. Apart from that it also serves as a purpose of decoration and any woman wearing these marks will surely look more beautiful and attractive. Indian women body tone, structure is most suited for these bindi marks and jewels.

Hope you now understand why Sanathan Dharma shows the importance of having Tilak and other types of tilak marks in everyday life, there is mostly a scientific backend to a spiritual frontend. Sanathan Dharm is not about religion but more than that a way of life and how to pass it with harmony. If you read through carefully you can understand that how they deeply interconnected to each other.
Using plastic and reusable stickers is not very beneficial, even though it serves the purpose of decoration.

There are 12 types of Sri Tilaks

Sri Tilaka of Rewasa Gaddi
Ramacharandas Tilaka
Srijiwarama ka Tilaka
Sri Janakraja Kishori Sharan Rasik Aliji ka Tilaka
Sri Rupkalajee ka Tilaka
Rupsarasji ka Tilaka
Ramasakheeji ka Tilaka
Kamanendu Mani ka Tilaka
Karunasindhuji ka Tilaka
Swaminarayana Tilaka
Nimbarka ka Tilaka
Madhwa ka Tilaka

The Significance-of-Ear-piercing

 

                                The Significance-of-Ear-piercing 

In some parts of India the nose ring is never removed once a woman is married, and thus a nose ring is often considered to be a sign of marriage. 

All said and done for the Indian woman who wishes to look beautiful in the traditional fashion, her shringar is never complete without the wearing of a sparkling nose ornament. 

In India, Hindu infants of both genders get their ears pierced as early as 12 days after birth or before their first birthday or third or fifth year (depending on region and local custom).

According to Legends The shape of the ear resembles the holy symbol 'Aum'. It is believed that piercing the ear is just dotting the Aum. The ear is pierced by a priest during a holy ceremony (Karnavedha).

Karnavedha:

Karnavedha or the practice of wearing earrings is one of the Hindu Sanskars (sacraments) performed for a child. Karnavedha is a Vedic rite of passage. Common between male and females, it is intended to open the inner ears of the child for receiving sacred sounds. This rite has deep mystical and symbolic significance. It is believed that merely hearing sacred sounds has merit in that it cleanses sin and nurtures the spirit.

According Dharma sindhu, it must be done on the 10th, 12th or 16th day after the birth of the child. If it is not possible to do on these days, it must be done on 6th or 7th month after birth. Even if this is not possible, it must be done on odd years and not on even years of the child. At least by the time of Upanayana, one must have this done. The men must have the ear stud permanently after Upanayana (thread ceremony).

The continuous pressure in the ear lobe, perhaps helps in keeping active that part of the brain responsible for memory. It must be mentioned here that piercing the ear at the bottom part of the ear lobe is the most recommended

Since earliest times, wearing ear ornaments by married Indian women has been considered auspicious. Besides, earrings were considered to be a symbol of woman's wealth and her status in society. Elongated ear lobes were considered a sign of beauty and wealth - the longer the lobe, the greater the woman's wealth. By appending ornaments to almost every part of the ear, the woman also ensured a continuous state of mental and physical well being.

According to Acupressure Therapy, the meridians connecting the brain pass though this area. This is said to help in the quick development of the brain. Hence, the earlier the ears of the child are pierced, better the results will be. In certain Indian communities, even a boy’s ears are pierced.

Recent studies have identified the ear as a microcosm of the entire body. Some even say the point of vision in acupuncture is situated in the center of the lobe. Hence the practice of wearing earrings is thought to have some therapeutic value. Besides, in certain places, ear piercing was believed to be good for the eyes. It also sharpened the mind and drew off 'bad humors'.


Ear Ring

An earring can be described as a piece of jewelry that is worn on the ear. 
  
According to Legends Ancient Prakrit and Sanskrit literature describe girls wearing fresh flowers in their ears. A range of floral earrings of gold, silver or precious stones that have been popular over the centuries in India suggest that the forms of flowers were translated into precious jewelry. A type of flower known as the karnphul, i.e., 'ear-flowers' is considered particularly auspicious. Karn Phools are an large, round metal flower-form earring, with a central stud at the back being the equivalent of a flower stem. 

Scholars believe that the choice of the flower as the inspiring shape for earrings is not without significance. Flowers are considered natural erotic stimulants, by virtue of their association with Kama, the God of love, besides these are considered a concise symbol of nature, condensing into a brief span of time the cycle of birth, life, death and rebirth. In addition, flowers also reflect gentleness, youth, spiritual perfection and innocence, qualities which are but the fundamental attributes of feminine character.

Guru Paduka Stotram

Guru Paduka Stotram:Meaning of Words & Translation of Shlokas 

Guru Paduka Stotram is a well known and famous Stotra glorifyies the Padukas of Guru. The devotees study it daily and when the meaning is also brought to mind, then alone there is a real joy. 

Anantha samsara samudhra thara naukayithabhyam guru bhakthithabhyam,
Vairagya samrajyadha poojanabhyam, namo nama sri guru padukhabyam., 1

1. Anant Samsar Samudra Tar – That which helps cross over the ocean of Samsara, Naukayitabhyam – by being like a boat, 
Guru Bhaktidabhyam – That which endows me with devotion to Guru, 
Vairagya Samrajyada Poojanabhyam – The worship of blesses us with dominion of renunciation.
Namo Namah Shri Guru Padukabhyam - My prostrations to those holy sandals of my Guru. 

I again and again prostrate to those holy Padukas (sandals) of my reverential Guru, which serve as the boat to help cross this endless ocean of Samsara, which endow us with devotion unto our Gurudev and with whose worship we are blessed with the dominion of renunciation. 

Kavithva varasini sagarabhyam, dourbhagya davambudha malikabhyam,
Dhoorikrutha namra vipathithabhyam,, namo nama sri guru padukhabyam., 2

2. Kavitva Varashi – For the ocean of Knowledge, 
Nishakarasbhyam - which is like a full moon, 
Daurbhgya - Misfortunes, 
Dava-fire, Ambud - water, Malikabhyam- down pour, 
Durikrita - remove, Namra - who prostrate, 
Vipattatibhyam - the group of distresses, 
Namo Namah Shri Guru Padukabhyam- My prostrations to holy sandals of my guru. 

I again and again prostrate to those holy Padukas of my reverential Guru, which are like a ‘full moon’ for the ocean of the Knowledge, which serve as the downpour of water to put out the fire of misfortunes, which remove the various distresses of those who surrender to them. 

Natha yayo sripatitam samiyu kadachidapyasu daridra varya,
Mookascha vachaspathitham hi thabhyam,namo nama sri guru padukhabyam.3

3. Nata - who prostrate, Yayo - to them (holy sandals), 
Shripatitam - great possessors of wealth, Samiyuh - have turned out, 
Kadachidapi - even, Ashu - immediately, Daridravaryaha - the worst poverty stricken, Mukashcha - the dumb, Vachaspatiti - great masters of speech. 
Namo Namah Shri Guru Padukabhyam - My prostrations to holy sandals of my guru. 

Those who prostrate to the blessed padukas of their Guru, shortly overcome the curse of their poverty, and become possessors of great wealth. Such is the inexplicable power of these padukas that the mute ones become eloquent speakers. To such padukas my infinite prostrations. 

Naleeka neekasa pada hrithabhyam, nana vimohadhi nivarikabyam,
Nama janabheeshtathathi pradhabhyam namo nama sri guru padukhabyam., 4

4. Naleeka - A bunch of lotus, Neekasa - similar to, Pad - legs, 
Aahritabhyam - attractive, Nana Vimohadi - all kinds of ignorant desires, Nivarikabhyam - remove, Namajjan - who bow their heads, Abhisht - desires, 
Tati - plenty, Pradabhyam - fulfil, Namo Namah Shri Guru Padukabhyam - My prostrations to holy sandals of my guru. 

My prostrations to those holy Sandals of Guru, which attract us to the Lotus-like feet of our Guru, which remove all kinds of desires borne out of ignorance, and which help fulfill all our desires. 

Nrupali mouleebraja rathna kanthi sariddha raja jjashakanyakabhyam,
Nrupadvadhabhyam nathaloka pankhthe, namo nama sri guru padukhabyam., 5

5. Nrupali - of the king, Mauli - the crown, Vraja Ratna - precious stone, 
Kanti - shine like, Sarid - A big river, Viraja – infested, Jhash - A crocodile, Kanyakabhyam - A beautiful girl, Nrupatvadabhyam - lifted up to the great rank of sovereignty, Natlok pankte - to whom a que of people bowed at, Namo Namah 
Shri Guru Padukabhyam - My prostrations to holy sandals of my guru. 

My namaskars to those divine padukas of my Guru, which shine like a precious stone adorning the crown of a king. They stand out like a beautiful damsel in a river infested with crocodiles, and which raises the devotees to the state of sovereign emperors. 

Papandhakara arka paramparabhyam, thapathryaheendra khageswarabhyam,
Jadyadhi samsoshana vadaveebhyam namo nama sri guru padukhabyam., 6

6. Papandhakar – Darkness of sins, Parampara - a chain of, Ark - Sun, 
Taap tray aheendra - three pains of Samsara a cobra, 

Khageshwarabhyam - a king of birds -Eagle, Jadya – insentience, 
ignorance, Abdhi - an ocean, Samshoshana - dries away, 
Vadawabhyam - a terrific fire, Namo Namah Shri Guru Padukabhyam - My prostrations to holy sandals of my guru. 

I again and again prostrate to those holy Sandals of my Guru, which are comparable to the effulgent Sun which effaces the endless darkness of sins, which are like an eagle for the snake like pains of Samsara, and which are like a conflagration of fire whose heat dries away the ocean of ignorance. 

Shamadhi shatka pradha vaibhavabhyam,Samadhi dhana vratha deeksithabhyam,
Ramadhavadeegra sthirha bhakthidabhyam, namo nama sri guru padukhabyam.7

7. Shamadi shatka - Sham etc.six attributes, Prad - endows, Vaibhavabhyam - a wealth of, Samadhi daan Vrat dikshitabhyam - initiated with the vow of charity & self settledness, Ramadhava - A husband of Rama i.e. Vishnu, Anghri - feet, Sthir bhaktidabhyam - bless with permanent devotion at. Namo Namah Shri Guru Padukabhyam - My prostrations to holy sandals of my guru. 

My prostrations to those Padukas of my guru, which endows us with the glorious six qualities beginning with Shama, which have as though taken a vow to bless the intiated ones with the ability to go into the state of Samadhi, and which blesses the devotees with permanent devotion for the feet of Lord Vishnu – the all-pervasive God. 

Swarchaparana makhileshtathabhyam, swaha sahayaksha durndarabhyam,
Swanthachad bhava pradha poojanabhyam, namo nama sri guru padukhabyam., 8

8. Swarchaparanam - who are parayan for sewa, Akhileshtadabhyam - bestows all the wishes of them, Swaha- absorbed, Swantachchhabhav Prad Poojanabhyam - which grace ones’ own hidden real nature, Namo Namah Shri Guru Padukabhyam - My prostrations to holy sandals of my guru. 

I again and again prostrate to those Padukas of my Poojya Gurudev, which help fulfill all the wishes of those devoted disciples who are ever-available & dedicated for Sewa, and which awakens the sincere aspirants to the divine state of self-realisation.

Kaamadhi sarpa vraja garudabhyam, viveka vairagya nidhi pradhabhyam,
Bhodha pradhabhyam drutha mokshathabhyam, namo nama sri guru padukhabyam.9

9. Kamadisarpvraj - to the serpent of desires, Garudabhyam - like an eagle, Vivek Vairagyanidhi Pradabhyam - bless with the valuable treasure of discrimination & renunciation, Bodh Pradabhyam - enlighted with true knowledge, Drut Mokshdabhyam - bless with instant liberation from the shackles of the world, Namo Namah Shri Guru Padukabhyam - My prostrations to holy sandals of my guru. 

My prostrations to those holy Padukas of my Guru, which are like an eagle for all the serpents of desires, which bless us with the valuable treasure of discrimination, renunciation, & knowledge, and which blesses us with instant liberation from the shackles of the life. 

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Salutations to the Devi

Salutations to the Devi

नमो देव्यै महादेव्यै शिवायै सततं नमः ।

  नमः प्रकृत्यै भद्रायै नियताः प्रणताः स्म ताम् ॥१॥
Namo Devyai Mahaa-Devyai Shivaayai Satatam Namah |Namah Prakrtyai Bhadraayai Niyataah Prannataah Sma Taam ||1||


1.1: Salutations to the Devi, to the Mahadevi; Salutations Always to Her Who is One with Shiva (the Auspicious One).
(1.2: Salutations to Her Who is the Auspicious (being One with Shiva) Primordial Source of Creation and Controller of Everything; We Bow Always to Her.

रौद्रायै नमो नित्यायै गौर्यै धात्र्यै नमो नमः ।
ज्योत्स्नायै चेन्दुरूपिण्यै सुखायै सततं नमः ॥२॥
Raudraayai Namo Nityaayai Gauryai Dhaatryai Namo Namah |
Jyotsnaayai Ce[a-I]ndu-Ruupinnyai Sukhaayai Satatam Namah ||2||

2.1: Salutations to the Terrible, Salutations to the Eternal, the Shining One and the Supporter of the Universe.
2.2: Salutations Always to Her, Who has a Cool Brightness like the Moonlit Night, And the Radiant Form of the Moon, and Who is Joy Herself.

कल्याण्यै प्रणता वृद्धयै सिद्धयै कुर्मो नमो नमः ।
नैर्ऋत्यै भूभृतां लक्ष्म्यै शर्वाण्यै ते नमो नमः ॥३॥
Kalyaannyai Prannataa Vrddhayai Siddhayai Kurmo Namo Namah |
Nairrtyai Bhuubhrtaam Lakssmyai Sharvaannyai Te Namo Namah ||3||

3.1: We Bow to Her Who is the Source of Welfare, Who is Great, Fulfilled and Abides as the Universe,
3.2: Salutations to Her Who is the Destroyer as well as the Prosperity which Supports the Earth and Who is the Consort of Shiva (in the Divine Play of Creation, Sustenance and Destruction).

दुर्गायै दुर्गपारायै सारायै सर्वकारिण्यै ।
ख्यात्यै तथैव कृष्णायै धूम्रायै सततं नमः ॥४॥
Durgaayai Durga-Paaraayai Saaraayai Sarva-Kaarinnyai |
Khyaatyai Tathaiva Krssnnaayai Dhuumraayai Satatam Namah ||4||

4.1: (Salutations to) Durga, Who helps us in Crossing over the Difficulties and Dangers of Life and Who is the Essence of All Causes.
4.2: Salutations Always to Her, Who is Renowned and Widely Known Outside (in Creation) Just As She is Dark and Smoky and Difficult to Know Inside (in Meditation).

अतिसौम्यातिरौद्रायै नतास्तस्यै नमो नमः ।
नमो जगत्प्रतिष्ठायै देव्यै कृत्यै नमो नमः ॥५॥
Ati-Saumya-Ati-Raudraayai Nataas-Tasyai Namo Namah |
Namo Jagat-Pratisstthaayai Devyai Krtyai Namo Namah ||5||


5.1: Salutations to Her Who is Extremely Gentle like the Moon and also Extremely Terrible like Rudra,
5.2: Salutations to the Devi Who is the Supporter of the Universe and Salutations to Her Who is the Creator of the Universe.

या देवी सर्वभुतेषु विष्णुमायेति शब्दिता ।
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥६॥
Yaa Devii Sarva-Bhutessu Vissnnumaayeti Shabditaa |
Namas-Tasyai Namas-Tasyai Namas-Tasyai Namo Namah ||6||

6.1: To that Devi Who in All Beings is Called Vishnumaya,
6.2: Salutations to Her, Salutations to Her, Salutations to Her, Salutations again and again.

या देवी सर्वभुतेषु चेतनेत्यभिधीयते ।
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥७॥
Yaa Devii Sarva-Bhutessu Cetanety-Abhidhiiyate |
Namas-Tasyai Namas-Tasyai Namas-Tasyai Namo Namah ||7||

7.1: To that Devi Who in All Beings is Reflected as Consciousness,
7.2: Salutations to Her, Salutations to Her, Salutations to Her, Salutations again and again.

या देवी सर्वभुतेषु बुद्धिरूपेण संस्थिता । 
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥८॥
Yaa Devii Sarva-Bhutessu Buddhi-Ruupenna Samsthitaa |
Namas-Tasyai Namas-Tasyai Namas-Tasyai Namo Namah ||8||

8.1: To that Devi Who in All Beings is Abiding in the Form of Intelligence,
8.2: Salutations to Her, Salutations to Her, Salutations to Her, Salutations again and again.

या देवी सर्वभुतेषु निद्रारूपेण संस्थिता । 
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥९॥
Yaa Devii Sarva-Bhutessu Nidraa-Ruupenna Samsthitaa |
Namas-Tasyai Namas-Tasyai Namas-Tasyai Namo Namah ||9||

9.1: To that Devi Who in All Beings is Abiding in the Form of Sleep,
9.2: Salutations to Her, Salutations to Her, Salutations to Her, Salutations again and again.

या देवी सर्वभुतेषु क्षुधारूपेण संस्थिता । 
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥१०॥
Yaa Devii Sarva-Bhutessu Kssudhaa-Ruupenna Samsthitaa |
Namas-Tasyai Namas-Tasyai Namas-Tasyai Namo Namah ||10||

10.1: To that Devi Who in All Beings is Abiding in the Form of Hunger,
10.2: Salutations to Her, Salutations to Her, Salutations to Her, Salutations again and again.

या देवी सर्वभुतेषु छायारूपेण संस्थिता । 
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥११॥
Yaa Devii Sarva-Bhutessu Chaayaa-Ruupenna Samsthitaa |
Namas-Tasyai Namas-Tasyai Namas-Tasyai Namo Namah ||11||


11.1: To that Devi Who in All Beings is Abiding in the Form of Shadow (of Higher Self) (Jivatma as a Shadow of Paramatma),
11.2: Salutations to Her, Salutations to Her, Salutations to Her, Salutations again and again.

या देवी सर्वभुतेषु शक्तिरूपेण संस्थिता । 
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥१२॥
Yaa Devii Sarva-Bhutessu Shakti-Ruupenna Samsthitaa |
Namas-Tasyai Namas-Tasyai Namas-Tasyai Namo Namah ||12||

12.1: To that Devi Who in All Beings is Abiding in the Form of Power,
12.2: Salutations to Her, Salutations to Her, Salutations to Her, Salutations again and again.

या देवी सर्वभुतेषु तृष्णारूपेण संस्थिता । 
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥१३॥
Yaa Devii Sarva-Bhutessu Trssnnaa-Ruupenna Samsthitaa |
Namas-Tasyai Namas-Tasyai Namas-Tasyai Namo Namah ||13||
13.1: To that Devi Who in All Beings is Abiding in the Form of Thirst,
13.2: Salutations to Her, Salutations to Her, Salutations to Her, Salutations again and again.

या देवी सर्वभुतेषु क्षान्तिरूपेण संस्थिता । 
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥१४॥
Yaa Devii Sarva-Bhutessu Kssaanti-Ruupenna Samsthitaa |
Namas-Tasyai Namas-Tasyai Namas-Tasyai Namo Namah ||14||

14.1: To that Devi Who in All Beings is Abiding in the Form of Forbearance,
14.2: Salutations to Her, Salutations to Her, Salutations to Her, Salutations again and again.

या देवी सर्वभुतेषु जातिरूपेण संस्थिता । 
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥१५॥
Yaa Devii Sarva-Bhutessu Jaati-Ruupenna Samsthitaa |
Namas-Tasyai Namas-Tasyai Namas-Tasyai Namo Namah ||15||

15.1: To that Devi Who in All Beings is Abiding in the Form of Genus (Original Cause of Everything),
15.2: Salutations to Her, Salutations to Her, Salutations to Her, Salutations again and again.

या देवी सर्वभुतेषु लज्जारूपेण संस्थिता । 
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥१६॥
Yaa Devii Sarva-Bhutessu Lajjaa-Ruupenna Samsthitaa |
Namas-Tasyai Namas-Tasyai Namas-Tasyai Namo Namah ||16||

16.1: To that Devi Who in All Beings is Abiding in the Form of Modesty,
16.2: Salutations to Her, Salutations to Her, Salutations to Her, Salutations again and again.

या देवी सर्वभुतेषु शान्तिरूपेण संस्थिता । 
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥१७॥
Yaa Devii Sarva-Bhutessu Shaanti-Ruupenna Samsthitaa |
Namas-Tasyai Namas-Tasyai Namas-Tasyai Namo Namah ||17||


17.1: To that Devi Who in All Beings is Abiding in the Form of Peace,
17.2: Salutations to Her, Salutations to Her, Salutations to Her, Salutations again and again.

या देवी सर्वभुतेषु श्रद्धारूपेण संस्थिता । 
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥१८॥
Yaa Devii Sarva-Bhutessu Shraddhaa-Ruupenna Samsthitaa |
Namas-Tasyai Namas-Tasyai Namas-Tasyai Namo Namah ||18||

18.1: To that Devi Who in All Beings is Abiding in the Form of Faith (in Higher Self),
18.2: Salutations to Her, Salutations to Her, Salutations to Her, Salutations again and again.

या देवी सर्वभुतेषु कान्तिरूपेण संस्थिता । 
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥१९॥
Yaa Devii Sarva-Bhutessu Kaanti-Ruupenna Samsthitaa |
Namas-Tasyai Namas-Tasyai Namas-Tasyai Namo Namah ||19||

19.1: To that Devi Who in All Beings is Abiding in the Form of Loveliness and Beauty,
19.2: Salutations to Her, Salutations to Her, Salutations to Her, Salutations again and again.

या देवी सर्वभुतेषु लक्ष्मीरूपेण संस्थिता । 
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥२०॥
Yaa Devii Sarva-Bhutessu Lakssmii-Ruupenna Samsthitaa |
Namas-Tasyai Namas-Tasyai Namas-Tasyai Namo Namah ||20||

20.1: To that Devi Who in All Beings is Abiding in the Form of Good Fortune,
20.2: Salutations to Her, Salutations to Her, Salutations to Her, Salutations again and again.

या देवी सर्वभुतेषु वृत्तिरूपेण संस्थिता । 
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥२१॥
Yaa Devii Sarva-Bhutessu Vrtti-Ruupenna Samsthitaa |
Namas-Tasyai Namas-Tasyai Namas-Tasyai Namo Namah ||21||

21.1: To that Devi Who in All Beings is Abiding in the Form of Activity,
21.2: Salutations to Her, Salutations to Her, Salutations to Her, Salutations again and again.

या देवी सर्वभुतेषु स्मृतिरूपेण संस्थिता । 
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥२२॥
Yaa Devii Sarva-Bhutessu Smrti-Ruupenna Samsthitaa |
Namas-Tasyai Namas-Tasyai Namas-Tasyai Namo Namah ||22||

22.1: To that Devi Who in All Beings is Abiding in the Form of Memory,
22.2: Salutations to Her, Salutations to Her, Salutations to Her, Salutations again and again.

या देवी सर्वभुतेषु दयारूपेण संस्थिता । 
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥२३॥
Yaa Devii Sarva-Bhutessu Dayaa-Ruupenna Samsthitaa |
Namas-Tasyai Namas-Tasyai Namas-Tasyai Namo Namah ||23||

23.1: To that Devi Who in All Beings is Abiding in the Form of Kindness,
23.2: Salutations to Her, Salutations to Her, Salutations to Her, Salutations again and again.

या देवी सर्वभुतेषु तुष्टिरूपेण संस्थिता । 
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥२४॥
Yaa Devii Sarva-Bhutessu Tusstti-Ruupenna Samsthitaa |
Namas-Tasyai Namas-Tasyai Namas-Tasyai Namo Namah ||24||

24.1: To that Devi Who in All Beings is Abiding in the Form of Contentment,
24.2: Salutations to Her, Salutations to Her, Salutations to Her, Salutations again and again.

या देवी सर्वभुतेषु मातृरूपेण संस्थिता । 
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥२५॥
Yaa Devii Sarva-Bhutessu Maatr-Ruupenna Samsthitaa |
Namas-Tasyai Namas-Tasyai Namas-Tasyai Namo Namah ||25||


25.1: To that Devi Who in All Beings is Abiding in the Form of Mother,
25.2: Salutations to Her, Salutations to Her, Salutations to Her, Salutations again and again.

या देवी सर्वभुतेषु भ्रान्तिरूपेण संस्थिता । 
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥२६॥
Yaa Devii Sarva-Bhutessu Bhraanti-Ruupenna Samsthitaa |
Namas-Tasyai Namas-Tasyai Namas-Tasyai Namo Namah ||26||

26.1: To that Devi Who in All Beings is Abiding in the Form of Delusion,
26.2: Salutations to Her, Salutations to Her, Salutations to Her, Salutations again and again.

इन्द्रियाणामधिष्ठात्री भुतानां चाखिलेषु या ।
भूतेषु सततं तस्यै व्याप्तिदेव्यै नमो नमः ॥२७॥
Indriyaannaam-Adhisstthaatrii Bhutaanaam Ca-Akhilessu Yaa |
Bhuutessu Satatam Tasyai Vyaapti-Devyai Namo Namah ||27||

27.1: (Salutations) To that Devi Who Governs the Faculty of Senses of Beings in All the Worlds,
27.2: Salutations to Her Who is the Devi Who Always Pervades all Beings.

चितिरूपेण या कृत्स्नमेतद्व्याप्य स्थिता जगत् ।
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः ॥२८॥
Citi-Ruupenna Yaa Krtsnam-Etad-Vyaapya Sthitaa Jagat |
Namas-Tasyai Namas-Tasyai Namas-Tasyai Namo Namah ||28||

28.1: (Salutations to Her) Who in the Form of Consciousness Pervades This Universe and Abides in It,
28.2: Salutations to Her, Salutations to Her, Salutations to Her, Salutations again and again.
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