Garbha Rakshambika Stotram

Garbha Rakshambika Stotram:  

Once there lived a Rishi called Nidhruva who lived with his beautiful wife Vedhika in an Ashram. He spent his life praying to the lord and performing holy rites. They were very happy, except that they didn’t have a child, so they prayed fervently to the lord to be blessed with a child.

After many prayers Vedhika became pregnant. Everything was going on well and the couple was eagerly expecting their firstborn child. One day Nidhruva left to visit Lord Varuna by traveling through the skies. The rishis in those days had many powers. Vedhika was in the third trimester of her pregnancy, When he was gone, Sage Urdhvapada visited the Ashram. Vedhika was alone in the ashram and since she was in an advanced state of pregnancy and very tired after the daily household chores, she was lying down and taking rest. Vedhika didn't notice the Rishi or hear him, therefore, she failed to respond and unwittingly failed to offer, due hospitality to the guest. Urdhvapada felt terribly insulted and unaware of her pregnancy got incensed at her conduct and cursed her for not paying due respects to him. He cursed that she should suffer from a disease called “Rayatchu”, as a result of which poor Vedhika was struck with a foul disease, which began to eat into the very vitals of not only herself but also the child in her womb. 

Vedhika realized the effect of the curse and that the baby in the womb had become deformed because of this curse. The helpless Vedhika fervently prayed for relief to Goddess Parvati who in the plentitude of her mercy appeared before Vedhika, the Goddess offered protection to the embryo by keeping it in a divine pot till it bloomed into a full-fledged child. The fetus that was saved by Goddess Parvathi develops into a beautiful healthy male child called Naidhruvan, who receives blessings from Lord Shiva (Mullaivana Nathar) and Goddess Parvati. The holy cow Kamadhenu gives its milk to the newborn baby thus blessing and nourishing the baby.

When sage Nidhruva returned and heard what had happened, he was overwhelmed by the grace of the Almighty. He prayed to Lord Shiva (MullaivanaNathar) and Goddess Parvati (Garbharakshambika) that they should shower their blessings to all devotees praying to them. He fell at the feet of Goddess Parvati and prayed that she should take a permanent abode at the place and continue to offer protection to future generations of women also. Thus we find this prayer being fulfilled even to this day.

Since the Goddess Parvathi appeared in the form of a savior to protect Vedhika’s unborn child, she was known as Shri Garbharakshambika (The one who protects the unborn child or the one who protects the womb). To this day, pregnant women visiting this temple at Thirukarukkavur which is 20 km from the town of Tanjore and praying to Shri Garbharakshambika have a peaceful delivery and it is believed that the Devi takes care of them and vouches for safety to women during pregnancy and childbirth, just as she took care of Vedhika. 

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Sri Madhavi kananasye-Garbha,
Rakshambike pahi bhaktham sthuvantham. 

In the forest of sacred jasmine, devotees pray,
Protect us Oh protector of pregnancy

Vapi thate vama bhage, vama
Devasya devi sthidha thwam,
Manyaa varenyaa vadaanya, pahi,
Garbhasya janthun thadha bhktha lokaan. 1

In the shore of the pond, you are,
Situated on the left side of the God,
Oh respected goddess, Oh giver of boons,
Oh Goddess who speaks with grace,
Protect all animals and devotees during pregnancy.

Sri Garbha raksha pure yaa, divya,
Soundarya yuktha, sumangalya gathri,
Dhathree, janithri janaanaam, divya,
Roopaam Dhayardraam manognaam bhaje thaam. 2

Oh Goddess of the town of protection of pregnancy,
Who is blessed with divine beauty, who carries a good mangalya*,
Who gives every one, who is the mother of all,
Who is pretty, who melts with mercy, I sing about you.
*The mangal Suthra-It could also mean a god with blessed form

Aashada mase supunye, shukra,
Vaare sugandhena gandhena liptha,
Divyambaraa kalpa veshaa, vaja,
Peyadhi yagasya bhakthasya sudrushtaa. 3

In the month of Ashada*, on Fridays,
You are covered with scented sandal paste,
And dressed in divine cloths and offered,
By lucky devotees, the Vajapeya sacrifice.
* July-August of the Souramana Hindu calendar

Kalyana dhathrim namasye, Vedi,
Kangcha Sthriyaa Garbha raksha kareem thwaam,
Baalai sada sevithaangri,Garbha
Rakshartha, maaraa dhupe thaiu pethaam. 4

I salute her who gives all that is good, who,
Protects Vedic pundits and pregnancy of women,
For she always protects children in pregnancies,
When the delivery time comes very near for them.

Brahmothsava vipra veedhyaam, Vaadhya,
Gosheena thushtaam radhena sannivishtaam,
Sarvartha dhatrim bhajeham, deva,
Vrundaira peedaayaam Jagan matharam thwam. 5

During the Brahmothsava,* along with sound of music,
Sitting on a chariot you go round the streets of Brahmins,
And I pray you,who is the giver of all that is good,
Who removes the problems of groups of gods,
And is the mother of the entire universe.
*Annual festival

Yethad krutham stotra rathnam, Deekshitha,
Anantha ramena devyaa thustachyai,
Nithyam padethyasthu bhakthya, puthra,
Pothradhi bhagyam BHavethasya nithyam. 6

This jewel of prayer, composed by Anantha Rama Deekshithar,
For the sake of pleasing the goddess, If read daily with devotion,
Would lead to sons, grand sons and daily luck.

Ithi Brahma sri Anantharama Deekshitha virachitham 
Garbha rakshambikaa stotram SAmpoornam.
Thus ends the prayer addressed to Garbha Rakshambika,
Composed by Sri Anantha Rama Deekshithar. 

 .....

Abhirami Stotram

Abhirami Stotram

Abhirami (the goddess who is pretty every moment) along with her consort Amrutha Ghateswarar (the god who is the pot of nectar) is the presiding deity of Thirukadyur in Tamil Nadu. It is believed that the pot of nectar which arose at the churning of the ocean of milk floated and reached Thirukadyur. Here the pot itself became God Shiva. It is also believed that it is here that sage Markandeya prayed to God shiva and to save himself from the clutches of death, Lord Shiva killed Yama, the God of death and saved the great sage. 

Subramaniya Iyer was born to Amirthalinga Iyer in the village of Thirukadaiyur. Thirukkadaiyur has one of elegant Brahmin quarters near the temple called as agraharams established by the Maratha ruler Serfoji I, a great admirer of Brahmin poets and bards, in the early part of the 18th century. The village was famous for its Shiva temple, called Amritaghateswarar-Abirami Temple, Thirukkadaiyur. Right from his childhood, Subramaniya Iyer was drawn to the temple and the Goddess.

One day, the King visited the temple to pay homage to Lord Shiva. On noticing the peculiar behavior of Subramaniya Iyer who was a temple priest, he inquired the other priests about the individual. One of them remarked that he was a madman while another rejected this categorization explaining to the king that Subramaniya Iyer was only an ardent devotee of Goddess Abhirami. Seeking to know the truth himself, Serfoji approached the priest and asked him what day of the month it was i.e. whether it was a full-moon day or a new-moon day. Subramaniya Iyer who could see nothing else but the shining luminant form of the Goddess before him wrongly answered that it was a full-moon day while it was, in fact, a new-moon day. The king rode off informing the former that he would have his head cut off if the moon did not appear on the sky by six in the night.

Immediately realizing his mistake, Subramaniya Iyer supposedly lit a huge fire and erected a platform over it supported by a hundred ropes. He sat upon the platform and prayed to the Goddess Abhirami to save him. He cut off one rope after another in succession on completion of each verse of his prayer. These hymns form the Abhirami Anthadhi. On completion of the 79th hymn, the Goddess Abhirami manifested herself before him and threw her earring over the sky such that it shone with bright light upon the horizon. The area around the temple sparkled with bright light. Overcome with ecstasy, Subramaniya Iyer composed 21 more verses in praise of the Goddess.

The king repented his mistake and immediately canceled the punishment he had awarded Subramaniya Iyer. He also bestowed upon the latter the title of Abirami Pattar or "priest of Goddess Abhirami"
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𝐍𝐚𝐦𝐚𝐬𝐭𝐡𝐞 𝐥𝐚𝐥𝐢𝐭𝐡𝐞❟ 𝐝𝐞𝐯𝐢 𝐬𝐫𝐢𝐦𝐚𝐝 𝐬𝐢𝐦𝐡𝐚𝐬𝐚𝐧𝐞𝐬𝐰𝐚𝐫𝐢❟
𝐁𝐡𝐚𝐤𝐭𝐡𝐚𝐧𝐚𝐦 𝐢𝐬𝐡𝐭𝐚𝐭𝐡𝐞❟ 𝐦𝐚𝐭𝐚 𝐬𝐫𝐢 𝐀𝐛𝐡𝐢𝐫𝐚𝐦𝐢 𝐧𝐚𝐦𝐨𝐬𝐭𝐡𝐮𝐭𝐡𝐞. 𝟏

Salutations to mother Abhirami, Salutations to Lalitha,
Who sits on the throne of lions and who is dear to her devotees.

𝐂𝐡𝐚𝐧𝐝𝐫𝐨𝐝𝐚𝐲𝐚𝐦 𝐤𝐫𝐮𝐭𝐡𝐚𝐯𝐚𝐭𝐡𝐢❟ 𝐭𝐡𝐚𝐝𝐚𝐧𝐠𝐞𝐧𝐚 𝐦𝐚𝐡𝐞𝐬𝐰𝐚𝐫𝐢❟
𝐀𝐲𝐮𝐫 𝐝𝐞𝐡𝐢 𝐣𝐚𝐠𝐚𝐧 𝐦𝐚𝐭𝐡𝐚❟ 𝐒𝐫𝐢 𝐀𝐛𝐡𝐢𝐫𝐚𝐦𝐢 𝐧𝐚𝐦𝐨𝐬𝐭𝐡𝐮𝐭𝐡𝐞. 𝟐

Salutations to Abhirami, who is the great goddess,
Who made the moon to rise through her ear studs,
With a prayer to her to give long life and health. 

𝐒𝐮𝐝𝐡𝐚 𝐤𝐚𝐝𝐞𝐫 𝐒𝐫𝐢 𝐊𝐚𝐧𝐭𝐡𝐞❟ 𝐬𝐚𝐫𝐚𝐧𝐚𝐠𝐚𝐭𝐡𝐚 𝐯𝐚𝐭𝐡𝐬𝐚𝐥𝐞❟
𝐀𝐚𝐫𝐨𝐠𝐲𝐚𝐦 𝐝𝐞𝐡𝐢 𝐦𝐚𝐲 𝐧𝐢𝐭𝐡𝐲𝐚𝐦❟ 𝐒𝐫𝐢 𝐀𝐛𝐡𝐢𝐫𝐚𝐦𝐢 𝐧𝐚𝐦𝐨𝐬𝐭𝐡𝐮𝐭𝐡𝐞. 𝟑

Salutations to Abhirami, who is the consort,
Of the god of the nectar pot with a prayer,
Please give me health daily to me and bless me.

𝐊𝐚𝐥𝐲𝐚𝐧𝐢 𝐌𝐚𝐧𝐠𝐚𝐥𝐚𝐦 𝐝𝐞𝐡𝐢❟ 𝐣𝐚𝐠𝐚𝐧 𝐦𝐚𝐧𝐠𝐚𝐥𝐚 𝐤𝐚𝐚𝐫𝐢𝐧𝐢❟
𝐀𝐢𝐬𝐰𝐚𝐫𝐲𝐚𝐦 𝐝𝐞𝐡𝐢 𝐦𝐚𝐲 𝐧𝐢𝐭𝐡𝐲𝐚𝐦❟ 𝐒𝐫𝐢 𝐀𝐛𝐡𝐢𝐫𝐚𝐦𝐢 𝐧𝐚𝐦𝐨𝐬𝐭𝐡𝐮𝐭𝐡𝐞. 𝟒

Salutations to Abhirami, who is a doer of good,
And doer of all that is good to the entire universe,
Please give me wealth daily to and bless me.

𝐂𝐡𝐚𝐧𝐝𝐫𝐚 𝐦𝐚𝐧𝐝𝐚𝐥𝐚 𝐦𝐚𝐝𝐡𝐲𝐚𝐬𝐭𝐡𝐞❟ 𝐦𝐚𝐡𝐚 𝐓𝐫𝐢𝐩𝐮𝐫𝐚 𝐬𝐮𝐧𝐝𝐚𝐫𝐢❟
𝐒𝐫𝐢 𝐂𝐡𝐚𝐤𝐫𝐚 𝐫𝐚𝐣𝐚 𝐧𝐢𝐥𝐚𝐲𝐞❟ 𝐒𝐫𝐢 𝐀𝐛𝐡𝐢𝐫𝐚𝐦𝐢 𝐍𝐚𝐦𝐨𝐬𝐭𝐡𝐮𝐭𝐡𝐞. 𝟓

Salutations to Abhirami, who is in the middle of the moon,
Who is the greatest beauty of the three worlds,
And who stays in the middle of Sri Chakra and rules.

𝐑𝐚𝐣𝐞𝐞𝐯𝐚 𝐥𝐨𝐜𝐡𝐚𝐧𝐞 𝐩𝐨𝐨𝐫𝐧𝐞❟ 𝐩𝐨𝐨𝐫𝐧𝐚 𝐂𝐡𝐚𝐧𝐝𝐫𝐚 𝐯𝐢𝐝𝐡𝐚𝐲𝐢𝐧𝐢❟
𝐒𝐨𝐮𝐛𝐡𝐚𝐠𝐲𝐚𝐦 𝐝𝐞𝐡𝐢 𝐦𝐚𝐲 𝐧𝐢𝐭𝐡𝐲𝐚𝐦❟ 𝐒𝐫𝐢 𝐀𝐛𝐡𝐢𝐫𝐚𝐦𝐢 𝐧𝐚𝐦𝐨𝐬𝐭𝐡𝐮𝐭𝐡𝐞. 𝟔

Salutations to Abhirami, who has lotus like eyes,
Who is complete and who shines like the full moon,
Please give me immense good luck daily and bless me.

𝐆𝐚𝐧𝐞𝐬𝐚 𝐬𝐤𝐚𝐧𝐝𝐚 𝐣𝐚𝐧𝐚𝐧𝐢❟ 𝐯𝐞𝐝𝐚 𝐫𝐨𝐨𝐩𝐞 𝐝𝐡𝐚𝐧𝐞𝐬𝐰𝐚𝐫𝐢❟
𝐊𝐞𝐞𝐫𝐭𝐡𝐢𝐦 𝐯𝐫𝐮𝐝𝐡𝐢𝐦 𝐜𝐡𝐚 𝐦𝐚𝐲 𝐝𝐞𝐡𝐢❟ 𝐒𝐫𝐢 𝐀𝐛𝐡𝐢𝐫𝐚𝐦𝐢 𝐧𝐚𝐦𝐨𝐬𝐭𝐡𝐮𝐭𝐡𝐞. 𝟕
Salutations to Abhirami, who is the mother of Ganesa and Subrahamanya,
Who is the form of Vedas and who is the goddess of wealth,
Please give me fame and improvement always and bless me.

𝐒𝐮𝐯𝐚𝐬𝐢𝐧𝐢* 𝐩𝐫𝐢𝐲𝐞 𝐦𝐚𝐭𝐡𝐚 𝐒𝐨𝐮𝐦𝐚𝐧𝐠𝐚𝐥𝐲𝐚 𝐯𝐢𝐯𝐚𝐫𝐝𝐡𝐢𝐧𝐢❟
𝐌𝐚𝐧𝐠𝐚𝐥𝐲𝐚𝐦 𝐝𝐞𝐡𝐢 𝐦𝐚𝐲 𝐧𝐢𝐭𝐡𝐲𝐚𝐦❟ 𝐒𝐫𝐢 𝐀𝐛𝐡𝐢𝐫𝐚𝐦𝐢 𝐧𝐚𝐦𝐨𝐬𝐭𝐡𝐮𝐭𝐡𝐞. 𝟖

*literally sweet-scented woman but denotes marries women.

Salutations to Abhirami, who is the mother who likes married women,
Please give me a happy married life daily and bless me.

𝐌𝐚𝐫𝐤𝐚𝐧𝐝𝐞𝐲𝐚 𝐦𝐚𝐡𝐚 𝐛𝐡𝐚𝐤𝐭𝐡𝐚 𝐬𝐮𝐛𝐫𝐚𝐡𝐦𝐚𝐧𝐲𝐚 𝐬𝐮𝐩𝐨𝐨𝐣𝐢𝐭𝐡𝐞❟
𝐒𝐫𝐢 𝐫𝐚𝐣𝐚 𝐫𝐚𝐣𝐞𝐬𝐰𝐚𝐫𝐢 𝐭𝐡𝐰𝐚𝐦 𝐡𝐢❟ 𝐒𝐫𝐢 𝐀𝐛𝐡𝐢𝐫𝐚𝐦𝐢 𝐧𝐚𝐦𝐨𝐬𝐭𝐡𝐮𝐭𝐡𝐞. 𝟗

Salutations to Abhirami, who was worshipped by Markandeya,
And the great devotee Subramanya*, you are Raja Rajeswari.
Salutations of Abhirama Bhattar..

𝐒𝐚𝐧𝐧𝐢𝐝𝐡𝐲𝐚𝐦 𝐤𝐮𝐫𝐮 𝐦𝐚𝐲 𝐧𝐢𝐭𝐡𝐲𝐚𝐦❟ 𝐦𝐚𝐦𝐚 𝐩𝐨𝐨𝐣𝐚 𝐠𝐫𝐮𝐡𝐞 𝐬𝐡𝐮𝐛𝐡𝐚❟
𝐁𝐢𝐦𝐛𝐞 𝐝𝐞𝐞𝐩𝐞❟ 𝐭𝐡𝐚𝐝𝐚 𝐩𝐮𝐬𝐡𝐩𝐞 𝐡𝐚𝐫𝐢𝐝𝐡𝐫𝐚 𝐤𝐮𝐧𝐤𝐮𝐦𝐞 𝐦𝐚𝐦𝐚. 𝟏𝟎

Please shower your innate power daily in my holy prayer room
Idols there, a lamp there, flowers there and the saffron powder there.

𝐒𝐫𝐢 𝐀𝐛𝐡𝐢𝐫𝐚𝐦𝐲𝐚 𝐢𝐝𝐚𝐦 𝐬𝐭𝐨𝐭𝐫𝐚𝐦 𝐲𝐚𝐡 𝐩𝐚𝐝𝐞𝐭𝐡 𝐬𝐡𝐚𝐤𝐭𝐡𝐢 𝐬𝐚𝐧𝐧𝐢𝐝𝐡𝐨𝐮❟
𝐀𝐲𝐮𝐫 𝐛𝐚𝐥𝐚𝐦 𝐲𝐚𝐬𝐨 𝐯𝐚𝐫𝐜𝐡𝐨 𝐌𝐚𝐧𝐠𝐚𝐥𝐚𝐦 𝐜𝐡𝐚 𝐛𝐡𝐚𝐯𝐞𝐭𝐡 𝐬𝐮𝐤𝐡𝐚𝐦. 𝟏𝟏

If one reads this prayer to Abhirami in front of the holy goddess,
He would be blessed with long life, strength, fame wealth and good luck.

𝟓 𝐍𝐚𝐠𝐚𝐬 𝐚𝐧𝐝 𝐭𝐡𝐞𝐢𝐫 𝐩𝐫𝐨𝐦𝐢𝐧𝐞𝐧𝐭 𝐫𝐨𝐥𝐞𝐬 𝐢𝐧 𝐇𝐢𝐧𝐝𝐮 𝐏𝐮𝐫𝐚𝐧𝐚𝐬

𝟓 𝐍𝐚𝐠𝐚𝐬 𝐚𝐧𝐝 𝐭𝐡𝐞𝐢𝐫 𝐩𝐫𝐨𝐦𝐢𝐧𝐞𝐧𝐭 𝐫𝐨𝐥𝐞𝐬 𝐢𝐧 𝐇𝐢𝐧𝐝𝐮 𝐏𝐮𝐫𝐚𝐧𝐚𝐬❗

Snake worship is a tradition being followed in India since ages and is present in several ancient cultures, where snakes are portrayed as an entity of strength. Due to snakes’ nature of casting its skin, it represents rebirth, death, and mortality. Several Hindu temples houses snake idols and images carved on rocks. These idols and images are worshipped with flowers, diyas, milk, and incense sticks to gain wealth, fame, and knowledge.

Ancient Indians both feared and revered the snakes. The tradition still continues. Hindus worship snakes in temples as well as in their natural habitats, offering them milk, incense, and prayers. In Christianity, a snake symbolizes evil or Devil. In Hinduism, the symbolism is much more complex. In Hindu ritual and spiritual tradition, a snake is not an evil creature but a divinity representing eternity as well as materiality, life as well as death, and time as well as timelessness. It symbolizes the three processes of creation, namely creation, preservation, and destruction.

Almost all the main Hindu deities have a snake attached to them. Shiva wears a snake garland and allows them to crawl all over him. Vishnu sleeps on a snake, Ganesha wears a snake belt, Kartikeya has a snake beneath his foot and so on.

You will find references to snake deities in both Hindu folklore and literature. It is possible that Indus people worshipped snakes. They are also popularly associated with both Vishnu and Shiva and several other divinities, including Indra, who rides an elephant called Nagendra, the lord of the snakes, which is probably a reference to Indra's control over the snake world. The Puranas mention several large serpentine deities like Kadru, Manasa, Vinata and Astika. Vasuki the king of snakes, played a vital role in the churning of the oceans. Several myths, beliefs, legends, and scriptures are associated with snakes. Snakes were used in warfare and snake poison was often used in palace intrigues. The following are the most common symbolic descriptions associated with snakes in Hinduism.
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𝐀𝐬𝐭𝐢𝐤𝐚

Astika was the son of Jaratkaru and serpent goddess Manasa. According to Mahabharata, Astika saved the life of a serpent Takshaka, the king of snakes, during the Sarpa Satra. The snake sacrifice was organized to avenge the death of his father Parikshit due to snakebite of Takshaka. Astika convinced the king to end the victimization of the serpent race. The day is said to be Shukla Paksha Panchami in the Hindu month of Shravan and since then the day is celebrated as Nag Panchami.

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𝐀𝐝𝐢𝐬𝐡𝐞𝐬𝐡𝐚

Adishesha also called as Anant Sheshanaga is the king of nagas. Puranas mention Adishesha as the one who holds all planets and universe on his hoods and sings glories of Lord Vishnu. He is often depicted resting on Shesha. It is said that Shesha supports Kurma and when Kurma moved, Shesha yawned and the gaping of its jaws caused earthquakes. Shesha in Sanskrit implies ‘remainder’ – meaning when the world is destroyed at the end of Kalpa, Shesha remains as he is. As per Mahabharata, Shesha was born to sage Kashyap and his wife Kadru. Kadru gave birth to thousand snakes of which Shesha was the eldest.
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In the Bhagavadgita, Lord Krishna says, "Among the serpents I am Ananta." Ananta or the Adisesha is the infinite divine snake with its endless coils floating in the waters of creation, upon which Narayana (Brahman) rests. Ananta represents the infinite eternal materiality or primal energy (mula-prakriti). Upon activation, a small part (AMSA) of it differentiates into subtle (suksma) and gross (suksham) realities (tattvas) which combine to manifest as the whole diversity we experience through our senses. The serpent below Vishnu is the primal Prakriti. The Lakshmi above, sitting at the feet of Vishnu, is the activated Prakriti. The waters of the ocean upon which all these floats represents avyakta Brahman or Unmanifested Brahman.
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𝐕𝐚𝐬𝐮𝐤𝐢
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The snake that we see around the neck of Lord Shiva is Vasuki. It is believed that Shiva blessed Vasuki and wore him as an ornament. He is considered as the king of nagas and has a gem called Nagamani on his head. He is also mentioned in Ramayana and Mahabharata. The popular legend in Hinduism in which Vasuki is a part was the ‘Samudra Manthan’, the churning of the ocean of milk. In the legend, devas and Rakshasas were engaged in the churning of the sea in search of nectar to be immortal. Vasuki allowed the devas and rakshasas to use him as a rope to extract the ambrosia of immortality.
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𝐊𝐚𝐥𝐢𝐲𝐚
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Kaliya was a poisonous snake living in the Yamuna river in Vrindavan. The water boiled and bubbled with poison for four leagues and no human or birds could go near the river. Kaliya was the resident of Yamanaka Dwipa but moved to Vrindavan by the fear of Garuda, the enemy of serpents. Garuda was cursed by a yogi he could not enter Vrindavan. Once when Krishna with his friends were playing on the banks of the river and accidentally the ball fell in the river. Krishna jumped in the river and Kaliya rose up with his hundred and ten hoods vomiting the poison. After a tiff with the snake, Krishna rose up from the bottom dancing on the head of Kaliya. The incident is remembered as the ‘Kalinga Nartana’ in South India.

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𝐌𝐚𝐧𝐚𝐬𝐚 𝐃𝐞𝐯𝐢..

Mansa Devi is a Hindu goddess of snakes worshipped mainly for the prevention and cure of snakebite and for fertility and prosperity. She is the sister of Vasuki and wife of sage Jaratkaru. She is depicted as a goddess sitting on a lotus, covered with or standing upon snakes. Sometimes she is also seen with a child on her lap.
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In a spiritual sense, snakes represent desires. Just as those who are bitten by snakes are vulnerable to suffering and death, those who are bitten by desires suffer from the cycle of births and deaths. The suffering inherent in the phenomenal existence is compared to the snake poison. You are safe only when you hold that poison in your throat like Shiva and do not let it go into your body or mind. Pasas, the snake-like ropes of attachment, are transformed desires, which keep people bound to their karmas.

The Vishuddhi chakra situated at the base of the throat is supposed to control all speech. The blue color around Shiva’s neck shows the problems that can be caused by venomous speech and how that should be controlled and kept in check.

In the images of many deities, such as Ganesha, snakes are depicted as the sacred thread (upavitam) worn around the body. The thread in the form of the snake represents purity (sattva) of the body, knowledge of the Vedas, perfection in speech, and self-control. In the iconography of Saivism, snakes also serve as ornaments for the gods and goddesses..

Kundalini or the sexual energy hidden in the Muladhara chakra is compared to a coiled snake. When the body is subjected to austerities and purification through celibacy and other practices, the heat (tapas) generated in the process activates the kundalini. Then, like a coiled serpent, it ascends gradually through the higher chakras until it reaches the highest chakra, the Sahasrara, whereby a yogi experiences enlightenment and the highest bliss.

There are three types of energies, creative energies represented by rajas, preservation energies represented by sattva, and destructive energies represented by tamas. They are also known as the centripetal, balancing and centrifugal forces of the universe. All motion and activity in the universe arise from them. Since the snakes are responsible for death and destruction of humans and animals, they are compared to the destructive tamasic energy represented by Lord Shiva himself as the destroyer. .
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The snakes represent death, unexpected death or death arising from misfortune. The Vedas extol Rudra or Shiva as the healer, the god of medicines who protects and rescues his worshippers from death and destruction caused by snakes and snakebites. Snakes are symbolized as destructive and deadly arrows used in warfare. Hinduism considers our world a manifestation of Death (Kala) who is also known as Time. Kala devours everything. All existence for Him is food. Snakes symbolize Kala and thereby time.
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The word naga is often used in Hindu texts in reference to the outward breath (apana) or that which is expelled through the mouth and other apertures in the body as in case of a burp. Just as a snake moves in the passages below the earth, Apana moves in the body through various channels and exits through the holes in the body. Just as the outward breath escapes through the mouth, snakes also occasionally come out of their subterranean passages through the holes in the ground and show themselves up. As the leader of the sense organs, prana distributes food to all the organs. Since it is the personification of Death itself, it is eternal and indestructible.

𝐆𝐮𝐫𝐮 𝐏𝐚𝐝𝐮𝐤𝐚 𝐒𝐭𝐨𝐭𝐫𝐚𝐦

𝐆𝐮𝐫𝐮 𝐏𝐚𝐝𝐮𝐤𝐚 𝐒𝐭𝐨𝐭𝐫𝐚𝐦 is a well known and famous Stotra glorifying 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. 
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अनंत संसार समुद्र तार नौकायिताभ्यां गुरुभक्तिदाभ्यां।
वैराग्य साम्राज्यद पूजनाभ्यां नमो नमः श्री गुरु पादुकाभ्यां॥१॥
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𝐀𝐧𝐚𝐧𝐭𝐡𝐚 𝐬𝐚𝐦𝐬𝐚𝐫𝐚 𝐬𝐚𝐦𝐮𝐝𝐡𝐫𝐚 𝐭𝐡𝐚𝐫𝐚 𝐧𝐚𝐮𝐤𝐚𝐲𝐢𝐭𝐡𝐚𝐛𝐡𝐲𝐚𝐦 𝐠𝐮𝐫𝐮 𝐛𝐡𝐚𝐤𝐭𝐡𝐢𝐭𝐡𝐚𝐛𝐡𝐲𝐚𝐦❟
𝐕𝐚𝐢𝐫𝐚𝐠𝐲𝐚 𝐬𝐚𝐦𝐫𝐚𝐣𝐲𝐚𝐝𝐡𝐚 𝐩𝐨𝐨𝐣𝐚𝐧𝐚𝐛𝐡𝐲𝐚𝐦❟ 𝐧𝐚𝐦𝐨 𝐧𝐚𝐦𝐚 𝐬𝐫𝐢 𝐠𝐮𝐫𝐮 𝐩𝐚𝐝𝐮𝐤𝐚𝐛𝐡𝐲𝐚𝐦. 
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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 the dominion of renunciation. 𝑵𝒂𝒎𝒐 𝑵𝒂𝒎𝒂𝒉 𝑺𝒉𝒓𝒊 𝑮𝒖𝒓𝒖 𝑷𝒂𝒅𝒖𝒌𝒂𝒃𝒉𝒚𝒂𝒎 - My prostrations to those holy sandals of my Guru. 
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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. 
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कवित्व वाराशि निशाकराभ्यां दौर्भाग्यदावांबुदमालिक्याभ्यां।
दूरीकृतानम्र विपत्तिताभ्यां नमो नमः श्री गुरु पादुकाभ्यां॥२॥
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𝐊𝐚𝐯𝐢𝐭𝐡𝐯𝐚 𝐯𝐚𝐫𝐚𝐡𝐬𝐢𝐧𝐢 𝐬𝐚𝐠𝐚𝐫𝐚𝐛𝐡𝐲𝐚𝐦❟ 𝐝𝐨𝐮𝐫𝐛𝐡𝐚𝐠𝐲𝐚 𝐝𝐚𝐯𝐚𝐦𝐛𝐮𝐝𝐡𝐚 𝐦𝐚𝐥𝐢𝐤𝐚𝐛𝐡𝐲𝐚𝐦❟
𝐃𝐡𝐨𝐨𝐫𝐢𝐤𝐫𝐮𝐭𝐡𝐚 𝐧𝐚𝐦𝐫𝐚 𝐯𝐢𝐩𝐚𝐭𝐡𝐢𝐭𝐡𝐚𝐛𝐡𝐲𝐚𝐦❟ 𝐧𝐚𝐦𝐨 𝐧𝐚𝐦𝐚 𝐬𝐫𝐢 𝐠𝐮𝐫𝐮 𝐩𝐚𝐝𝐮𝐤𝐚𝐛𝐡𝐲𝐚𝐦.
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𝑲𝒂𝒗𝒊𝒕𝒗𝒂 𝑽𝒂𝒓𝒂𝒔𝒉𝒊 – For the ocean of Knowledge, 𝑵𝒊𝒔𝒉𝒂𝒌𝒂𝒓𝒂𝒔𝒃𝒉𝒚𝒂𝒎 - which is like a full moon, 𝑫𝒂𝒖𝒓𝒃𝒉𝒈𝒚𝒂 - Misfortunes, 𝑫𝒂𝒗𝒂-fire, 𝑨𝒎𝒃𝒖𝒅 - water, 𝑴𝒂𝒍𝒊𝒌𝒂𝒃𝒉𝒚𝒂𝒎- downpour, 𝑫𝒖𝒓𝒊𝒌𝒓𝒊𝒕𝒂 - remove, 𝑵𝒂𝒎𝒓𝒂 - who prostrate, 𝑽𝒊𝒑𝒂𝒕𝒕𝒂𝒕𝒊𝒃𝒉𝒚𝒂𝒎 - the group of distresses, 𝑵𝒂𝒎𝒐 𝑵𝒂𝒎𝒂𝒉 𝑺𝒉𝒓𝒊 𝑮𝒖𝒓𝒖 𝑷𝒂𝒅𝒖𝒌𝒂𝒃𝒉𝒚𝒂𝒎- My prostrations to holy sandals of my guru. 
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I, again and again, prostrate to that holy Padukas of my reverential Guru, which are like a ‘full moon’ for the ocean of the Knowledge, which serves as the downpour of water to put out the fire of misfortunes, which remove the various distresses of those who surrender to them. 
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नता ययोः श्रीपतितां समीयुः कदाचिदप्याशु दरिद्रवर्याः।
मूकाश्च वाचसपतितां हि ताभ्यां नमो नमः श्री गुरु पादुकाभ्यां॥३॥
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𝐍𝐚𝐭𝐡𝐚 𝐲𝐚𝐲𝐨 𝐬𝐫𝐢𝐩𝐚𝐭𝐢𝐭𝐚𝐦 𝐬𝐚𝐦𝐢𝐲𝐮 𝐤𝐚𝐝𝐚𝐜𝐡𝐢𝐝𝐚𝐩𝐲𝐚𝐬𝐡𝐮 𝐝𝐚𝐫𝐢𝐝𝐫𝐚 𝐯𝐚𝐫𝐲𝐚❟
𝐌𝐨𝐨𝐤𝐚𝐬𝐜𝐡𝐚 𝐯𝐚𝐜𝐡𝐚𝐬𝐩𝐚𝐭𝐡𝐢𝐭𝐡𝐚𝐦 𝐡𝐢 𝐭𝐡𝐚𝐛𝐡𝐲𝐚𝐦❟ 𝐧𝐚𝐦𝐨 𝐧𝐚𝐦𝐚 𝐬𝐫𝐢 𝐠𝐮𝐫𝐮 𝐩𝐚𝐝𝐮𝐤𝐚𝐛𝐡𝐲𝐚𝐦. 
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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. 
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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. 
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नाली कनी काशपदाहृताभ्यां नानाविमोहादिनिवारिकाभ्यां।
नमज्जनाभीष्टततिब्रदाभ्यां नमो नमः श्री गुरु पादुकाभ्यां॥४॥
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𝐍𝐚𝐥𝐞𝐞𝐤𝐚 𝐧𝐞𝐞𝐤𝐚𝐬𝐚 𝐩𝐚𝐝𝐚 𝐡𝐫𝐢𝐭𝐡𝐚𝐛𝐡𝐲𝐚𝐦❟ 𝐧𝐚𝐧𝐚 𝐯𝐢𝐦𝐨𝐡𝐚𝐝𝐡𝐢 𝐧𝐢𝐯𝐚𝐫𝐢𝐤𝐚𝐛𝐲𝐚𝐦❟
𝐍𝐚𝐦𝐚 𝐣𝐚𝐧𝐚𝐛𝐡𝐞𝐞𝐬𝐡𝐭𝐚𝐭𝐡𝐚𝐭𝐡𝐢 𝐩𝐫𝐚𝐝𝐡𝐚𝐛𝐡𝐲𝐚𝐦 𝐧𝐚𝐦𝐨 𝐧𝐚𝐦𝐚 𝐬𝐫𝐢 𝐠𝐮𝐫𝐮 𝐩𝐚𝐝𝐮𝐤𝐚𝐛𝐡𝐲𝐚𝐦.
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𝐍𝐚𝐥𝐢𝐤 - A bunch of lotus, 𝐍𝐢𝐤𝐚𝐬𝐡 - similar to, 𝐏𝐚𝐚𝐝 - legs, 𝐀𝐚𝐡𝐫𝐢𝐭𝐚𝐛𝐡𝐲𝐚𝐦 - attractive, 𝐍𝐚𝐧𝐚 𝐕𝐢𝐦𝐨𝐡𝐚𝐝𝐢 - all kinds of ignorant desires, 𝐍𝐢𝐯𝐚𝐫𝐢𝐤𝐚𝐛𝐡𝐲𝐚𝐦 - remove, 𝐍𝐚𝐦𝐚𝐣𝐣𝐚𝐧 - who bow their heads, 𝐀𝐛𝐡𝐢𝐬𝐡𝐭 - desires, 𝐓𝐚𝐭𝐢 - plenty, 𝐏𝐫𝐚𝐝𝐚𝐛𝐡𝐲𝐚𝐦 - fulfill, 𝑵𝒂𝒎𝒐 𝑵𝒂𝒎𝒂𝒉 𝑺𝒉𝒓𝒊 𝑮𝒖𝒓𝒖 𝑷𝒂𝒅𝒖𝒌𝒂𝒃𝒉𝒚𝒂𝒎 - My prostrations to holy sandals of my guru. 
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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. 
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नृपालिमौलि ब्रज रत्न कांति सरिद्विराज्झषकन्यकाभ्यां।
नृपत्वदाभ्यां नतलोकपंक्ते: नमो नमः श्री गुरु पादुकाभ्यां॥५॥
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𝐍𝐫𝐮𝐩𝐚𝐥𝐢 𝐦𝐨𝐮𝐥𝐞𝐞𝐛𝐫𝐚𝐣𝐚 𝐫𝐚𝐭𝐡𝐧𝐚 𝐤𝐚𝐧𝐭𝐡𝐢 𝐬𝐚𝐫𝐢𝐝𝐯𝐢 𝐫𝐚𝐣𝐚 𝐣𝐣𝐚𝐬𝐡𝐚𝐤𝐚𝐧𝐲𝐚𝐤𝐚𝐛𝐡𝐲𝐚𝐦❟
𝐍𝐫𝐮𝐩𝐚𝐝𝐯𝐚𝐝𝐡𝐚𝐛𝐡𝐲𝐚𝐦 𝐧𝐚𝐭𝐡𝐚𝐥𝐨𝐤𝐚 𝐩𝐚𝐧𝐤𝐡𝐭𝐡𝐞❟ 𝐧𝐚𝐦𝐨 𝐧𝐚𝐦𝐚 𝐬𝐫𝐢 𝐠𝐮𝐫𝐮 𝐩𝐚𝐝𝐮𝐤𝐚𝐛𝐡𝐲𝐚𝐦. 
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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 queue of people bowed at, 𝑵𝒂𝒎𝒐 𝑵𝒂𝒎𝒂𝒉 𝑺𝒉𝒓𝒊 𝑮𝒖𝒓𝒖 𝑷𝒂𝒅𝒖𝒌𝒂𝒃𝒉𝒚𝒂𝒎 - My prostrations to holy sandals of my guru. 
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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. 
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पापांधकारार्क परंपराभ्यां पापत्रयाहीन्द्र खगेश्वराभ्यां।
जाड्याब्धि संशोषण वाड्वाभ्यां नमो नमः श्री गुरु पादुकाभ्यां॥६॥
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𝐏𝐚𝐩𝐚𝐧𝐝𝐡𝐚𝐤𝐚𝐫𝐚 𝐚𝐫𝐤𝐚 𝐩𝐚𝐫𝐚𝐦𝐩𝐚𝐫𝐚𝐛𝐡𝐲𝐚𝐦❟ 𝐭𝐡𝐚𝐩𝐚𝐭𝐡𝐫𝐲𝐚𝐡𝐞𝐞𝐧𝐝𝐫𝐚 𝐤𝐡𝐚𝐠𝐞𝐬𝐰𝐚𝐫𝐚𝐛𝐡𝐲𝐚𝐦❟
𝐉𝐚𝐝𝐲𝐚𝐛𝐝𝐡𝐢 𝐬𝐚𝐦𝐬𝐨𝐬𝐡𝐚𝐧𝐚 𝐯𝐚𝐝𝐚𝐰𝐚𝐛𝐡𝐲𝐚𝐦 𝐧𝐚𝐦𝐨 𝐧𝐚𝐦𝐚 𝐬𝐫𝐢 𝐠𝐮𝐫𝐮 𝐩𝐚𝐝𝐮𝐤𝐚𝐛𝐡𝐲𝐚𝐦. 
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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. 
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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. 
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शमादिषट्क प्रदवैभवाभ्यां समाधि दान व्रत दीक्षिताभ्यां।
रमाधवांघ्रि स्थिरभक्तिदाभ्यां नमो नमः श्री गुरु पादुकाभ्यां॥७॥
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𝐒𝐡𝐚𝐦𝐚𝐝𝐡𝐢 𝐬𝐡𝐚𝐭𝐤𝐚 𝐩𝐫𝐚𝐝𝐡𝐚 𝐯𝐚𝐢𝐛𝐡𝐚𝐯𝐚𝐛𝐡𝐲𝐚𝐦❟ 𝐒𝐚𝐦𝐚𝐝𝐡𝐢 𝐝𝐡𝐚𝐧𝐚 𝐯𝐫𝐚𝐭𝐡𝐚 𝐝𝐞𝐞𝐤𝐬𝐢𝐭𝐡𝐚𝐛𝐡𝐲𝐚𝐦❟
𝐑𝐚𝐦𝐚𝐝𝐡𝐚𝐯𝐚𝐧𝐠𝐫𝐢 𝐬𝐭𝐡𝐢𝐫𝐚 𝐛𝐡𝐚𝐤𝐭𝐡𝐢𝐝𝐚𝐛𝐡𝐲𝐚𝐦❟ 𝐧𝐚𝐦𝐨 𝐧𝐚𝐦𝐚 𝐬𝐫𝐢 𝐠𝐮𝐫𝐮 𝐩𝐚𝐝𝐮𝐤𝐚𝐛𝐡𝐲𝐚𝐦.
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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. 
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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 initiated 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. 
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स्वार्चा पराणामखिलेष्टदाभ्यां स्वाहासहायाक्ष धुरंधराभ्यां।
स्वान्ताच्छ भावप्रदपूजनाभ्यां नमो नमः श्री गुरु पादुकाभ्यां॥८॥
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𝐒𝐰𝐚𝐫𝐜𝐡𝐚𝐩𝐚𝐫𝐚𝐧𝐚 𝐦𝐚𝐤𝐡𝐢𝐥𝐞𝐬𝐡𝐭𝐚𝐭𝐡𝐚𝐛𝐡𝐲𝐚𝐦❟ 𝐬𝐰𝐚𝐡𝐚 𝐬𝐚𝐡𝐚𝐲𝐚𝐤𝐬𝐡𝐚 𝐝𝐮𝐫𝐧𝐝𝐚𝐫𝐚𝐛𝐡𝐲𝐚𝐦❟
𝐒𝐰𝐚𝐧𝐭𝐡𝐚𝐜𝐡𝐚 𝐛𝐡𝐚𝐯𝐚 𝐩𝐫𝐚𝐝𝐡𝐚 𝐩𝐨𝐨𝐣𝐚𝐧𝐚𝐛𝐡𝐲𝐚𝐦❟ 𝐧𝐚𝐦𝐨 𝐧𝐚𝐦𝐚 𝐬𝐫𝐢 𝐠𝐮𝐫𝐮 𝐩𝐚𝐝𝐮𝐤𝐚𝐛𝐡𝐲𝐚𝐦.
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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. 
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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-realization. 
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कामादिसर्प व्रजगारुडाभ्यां विवेक वैराग्य निधि प्रदाभ्यां।
बोध प्रदाभ्यां दृत मोक्ष दाभ्यां नमो नमः श्री गुरु पादुकाभ्यां॥९॥
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𝐊𝐚𝐚𝐦𝐚𝐝𝐡𝐢 𝐬𝐚𝐫𝐩𝐚 𝐯𝐫𝐚𝐣𝐚 𝐠𝐚𝐫𝐮𝐝𝐚𝐛𝐡𝐲𝐚𝐦❟ 𝐯𝐢𝐯𝐞𝐤𝐚 𝐯𝐚𝐢𝐫𝐚𝐠𝐲𝐚 𝐧𝐢𝐝𝐡𝐢 𝐩𝐫𝐚𝐝𝐡𝐚𝐛𝐡𝐲𝐚𝐦❟
𝐁𝐡𝐨𝐝𝐡𝐚 𝐩𝐫𝐚𝐝𝐡𝐚𝐛𝐡𝐲𝐚𝐦 𝐝𝐫𝐮𝐭𝐡𝐚 𝐦𝐨𝐤𝐬𝐡𝐚𝐭𝐡𝐚𝐛𝐡𝐲𝐚𝐦❟ 𝐧𝐚𝐦𝐨 𝐧𝐚𝐦𝐚 𝐬𝐫𝐢 𝐠𝐮𝐫𝐮 𝐩𝐚𝐝𝐮𝐤𝐚𝐛𝐡𝐲𝐚𝐦.
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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. 
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My prostrations to that 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 life. 
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... 𝐎𝐦 𝐆𝐮𝐫𝐮𝐛𝐡𝐲𝐨 𝐍𝐚𝐦𝐚𝐡.....

𝑭𝒍𝒐𝒘𝒆𝒓𝒔 𝒐𝒇𝒇𝒆𝒓𝒆𝒅 𝒕𝒐 𝑯𝒊𝒏𝒅𝒖 𝑫𝒆𝒊𝒕𝒊𝒆𝒔:

𝑭𝒍𝒐𝒘𝒆𝒓𝒔 𝒐𝒇𝒇𝒆𝒓𝒆𝒅 𝒕𝒐 𝑯𝒊𝒏𝒅𝒖 𝑫𝒆𝒊𝒕𝒊𝒆𝒔:

Flowers have an important role in Hindu pujas; a ritual is not complete without offering flowers to gods. But we need to know which flowers to offer to which God so that we can get the most out of the Hindu ritual. Let’s first start with the importance of the flowers, then we will move on to which flowers are dedicated to specific Gods.

𝑾𝒉𝒚 𝒂𝒓𝒆 𝒇𝒍𝒐𝒘𝒆𝒓𝒔 𝒆𝒔𝒔𝒆𝒏𝒕𝒊𝒂𝒍 𝒊𝒏 𝒑𝒖𝒋𝒂 𝒓𝒊𝒕𝒖𝒂𝒍❓

In the atmosphere, there are certain deities roaming with their own frequencies, which are attracted towards certain flowers. Then, when they receive the frequencies, they also send back the frequencies into the atmosphere. This is known as “pavitrak”.

Why specific flower to specific deities?

There is a concept that each deity should be offered each flower. The reason is rather scientific. Each flower has its own color and fragrance, which means that the frequency capacity of each flower is unique. Thus, each flower has the capacity to attract the principles of specific deity that can benefit the worshippers.

Moreover, if each worshipper has more spiritual emotion for the flowers, then the frequencies of the deities get more activated in the medium and can work for the worshipper directly.

1.𝑫𝒉𝒂𝒕𝒖𝒓𝒂

Datura flowers are used to adorn Shivling in many Shiva temples. Dhatura garlands are offered to Shiva and are available outside many Shiva temples.

Legend has it that the Dhatura flower appeared from the chest of Shiva. This is mentioned in the Vamana Purana. Offering Dhatura will help in calming down the effect of poison in Shiva. Lord Shiva had drunk the Halahala poison that appeared during the churning of the ocean (Samudra Manthan).

The plant along with its leaves, flowers, and fruits are offered on Maha Shivratri night. The flower is used to worship of the Pradosh day – 13th day of a lunar fortnight.

𝑩𝒆𝒏𝒆𝒇𝒊𝒕𝒔 𝒐𝒇 𝑶𝒇𝒇𝒆𝒓𝒊𝒏𝒈 𝑫𝒂𝒕𝒖𝒓𝒂 𝑭𝒍𝒐𝒘𝒆𝒓𝒔 𝑻𝒐 𝑺𝒉𝒊𝒗𝒂

It helps in overcoming the fear of enemies. Those who have sleep issues will find relief after offering the flowers and leaves. The flower is also offered to solve financial problems. The flower is usually showered on Shivling or garland is made placed near Shivling or is put around it

2.𝑹𝒆𝒅 𝑯𝒊𝒃𝒊𝒔𝒄𝒖𝒔

This enchanting and ravishing red colored flower is offered to Goddess Kali. It is because the shape of the flower represents Maa Kali’s tongue and it’s red color symbolizes Maa Kali’s fierceness. Goddess Kali is adorned with a garland of 108 red Hibiscus flowers during Kali pooja.

3.𝑷𝒂𝒓𝒊𝒋𝒂𝒕𝒂

Parijata flower or Night-flowering coral Jasmine is a divine flower the roots of which are in heaven. This flower is believed to be the favorite of Lord Vishnu, Goddess Laxmi, and their incarnations. According to Hindu mythology, this tree came out as a result of churning of the ocean by the Gods and demons. Lord Indra found this tree and brought it to heaven where its beautiful and fragrant flowers spread beneath the tree and pleasured the Gods.

4.𝑳𝒐𝒕𝒖𝒔

The Goddess of wealth and prosperity, Laxmi sits on a lotus flower and thus, this flower becomes Goddess Laxmi’s favorite flower. If you offer a Lotus flower to goddess Laxmi during Diwali or Laxmi pooja, it will make her gratified and in return, she will grant wealth and good fortune. In fact, if you keep a lotus seed mala or rosary in the temple of your home, it will please Goddess Laxmi.

5.𝑴𝒂𝒓𝒊𝒈𝒐𝒍𝒅

All red colored flowers are dear to Lord Ganesha but the saffron yellow flower named Marigold is Lord Ganesha’s favorite flower. Especially Red Genda or Red Marigold flowers are believed to please the Vinayaka greatly. This flower is special because it is the only flowers of the Hindu deities that can be divided into its petals.

6.𝑷𝒂𝒍𝒂𝒔𝒉

The Goddess of knowledge who wears a white saree and sits on a white Lotus, Devi Saraswati is fond of Palash flowers. Although all white colored flowers are liked by Devi Saraswati, Palash flowers are considered to be the essential component in Saraswati puja. In fact, the worship of Devi Saraswati is considered incomplete without Palash flowers.

7.𝑻𝒖𝒍𝒔𝒊

Tulsi acts both as a flower and an auspicious leaf which is used in the worship of Lord Krishna. It is because Tulsi or Basil leaves are loved by Lord Krishna and thus, in most of the temples Tulsi leaf is also offered as Prasada. Hence, Tulsi is also known as Krishna Tulsi. Other flowers like blue Lotus and coral flowers are also loved by Lord Krishna.

8.𝑱𝒂𝒔𝒎𝒊𝒏𝒆

Although Jasmine flowers are known for its fragrance and used for its medicinal properties, these flowers also hold religious importance. Jasmine is loved by Lord Hanuman and according to the ritual, five Chameli or Jasmine flowers should be offered to please Lord Hanuman. Offering Jasmine oil along with sindoor or vermilion to Lord Hanuman also helps in warding off evils from your life.

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𝐒𝐫𝐢 𝐕𝐞𝐧𝐤𝐚𝐭𝐞𝐬𝐰𝐚𝐫𝐚 𝐒𝐮𝐩𝐫𝐚𝐛𝐡𝐚𝐭𝐚𝐦

𝐒𝐫𝐢 𝐕𝐞𝐧𝐤𝐚𝐭𝐞𝐬𝐰𝐚𝐫𝐚 𝐒𝐮𝐩𝐫𝐚𝐛𝐡𝐚𝐭𝐚𝐦

Origins of the Temple

The temple of Sri Venkateswara (Balaji) at Tirumala, Tirupati in Andhra Pradesh is perhaps the most popular of all the Hindu temples in our country. The story goes that Lord Vishnu as Varaha (the boar) decided to make the earth as His abode and Garuda brought down the hill of Vaikuntha to the earth for His residence. Lord Vishnu manifested Himself there as Srinivasa or Venkatesa to stay on the earth for the welfare of mankind.

To substantiate this story there is a temple for Varahaswamy on the bank of the Pushkarini tank at the left side of the main temple entrance at Tirumala. The image of Lord Balaji at the temple is said to be an Udbhavamurthi (spontaneously manifested) and does not conform to any known Agama traditions. From the early Pallavas, Cholas and Pandyas to the Vijayanagar Emperors and the East India Company of the British in India, almost all the kings and chieftains that ruled the land patronized this temple of Seven Hills.

The Tirumala hills that are presided over by Lord Balaji comprise of seven peaks or Shikharas which have the following names.

Names of the Seven Hills at Tirumala, Tirupati    

Sesha chala, Veda chala, Garuda chala, Anjana chala, Vrishaba chala, Narayana chala, Venkata chala.

These hills in course of time came to be known as Tirumala while the town at the foot of the hills is known as Tirupati. The place where the Lord actually abides in the hills is Venkatachala. It is also called Venkatadri

Sri Venkateswara Suprabhatham was written by Pratvada Bhayankara Sri Anantacharya, who is also known as Anangaracharyar and P.B.Annan, in the year 1430 A.D.. He was an ardent disciple of Sri Manavala Mamuni, who had, earlier in his life, written another great work of poetic art, Sri Ranganatha Suprabhatham.

The deities of Sridevi Bhudevi sameta Sri Padmanabha Swamy, Sri Lakshmi Narayana Swamy and twelve other Divya Salagrama Silas, that were worshiped daily by Sri Ananthacharya in his everyday pooja, are now being worshiped every day in the Divya Salagrama Kshetra of Vijayawada, Andhra Pradesh.   
In all, Sri Venkateswara Suprabhatham consists of four parts totaling a number of 70 Slokas..

1). Suprabhatham means, “Auspicious Morning” and consists of 29 Slokas.. The divine process of waking up the holy Lord every day begins with the recitation of these 29 Slokas.

2). Sthotram means an “Entreaty” and consists of 11 stanzas. These stanzas are recited to praise the glory of Lord Venkateswara requesting Him to offer us protection from all the evil forces of this inhuman world.

3). Prapatthi consists of 16 verses and is recited by the devotees offering their complete surrender to His holy Lotus feet.

4). Mangala Saasanam consists of fourteen Slokas that are recited in praise of His noble qualities of glory and auspiciousness.

The first Sloka or stanza in Sri Venkateswara Suprabhatham is dedicated to Lord Sriram, the noble son of Kausalya. The second stanza is dedicated to Govinda, here, in this case, Lord Krishna, the cowherd who protected many Cows from the hail storm caused by Lord Indra.

A part of the second stanza of Suprabhatham is dedicated to Kamalapathi, a poetic reference to Lord Vishnu, the divine husband of Goddess Sri Maha Lakshmi.

By referring to both Rama and Krishna in his, “Sri Venkateswara Suprabhatham” the poet, Pratvada Bhayankara Sri Anantacharya, also known as the Acharya Of Kanchipuram, is concluding that “Lord Venkateswara is the divine form of Lord Vishnu”.

The third and the fourth stanzas of “Sri Venkateswara Suprabhatham” are dedicated to Goddess Sri Maha Lakshmi, invoked as the Consort of Sri Venkateswara, the Lord of Vrisha Saila or Vrishabhadri, one of the seven sacred hills of Tirumala hill shrine. 

Next 24 Slokas in Sri Venkateswara Suprabhatham are dedicated to Lord Sri Venkateswara, addressing Him as Seshadri Sekhara Vibho, Venkata Chalapathi, Venkata Pathi, and Vrisha Saila Pathi, greeting Him on that auspicious morning in His avatar as Venkateswara in Bhu Loka.

The last and the 29th Sloka solemnly states that “the reciters developed intellect will conduce towards “Paramartha,”, the highest desired state of “Moksha”, the beatitude. 

In the “Sthotram”, the devotee is submitting to Lord Sri Venkateswara, that he earnestly adores only Him and not inclined to worship any other God.
The poet further supplicates in the tenth Sloka that he, having come from a long distance to worship His feet, might be favored for his occasional visits with the same fruit as accrues from his daily worship.

In the first Sloka in “Prapatthi”, the poet offers salutations to Goddess Sri Lakshmi, the eternal resident on the chest of Sri Maha Vishnu (Lord Venkateswara), who is identical to Venkata Chalapati; augmenter of His quality; holder of Lotuses in Her two hands resembling tender leaves; sitter in the posture of Padmasana;

Shiner with affection for sons and other amiable and magnanimous qualities; and worshipful Goddess (Bhagavathi) and then pay his obeisance to Her... In the next fifteen stanzas, the poet surrenders himself to the holy lotus feet of Lord Venkateswara.

In the tenth stanza in “Prapatthi”, the poet announces that, “as the Rig Veda declares that Lord Vishnu’s feet are the most exalted state of attainment and are a fountain of Honey and enjoyable, they are here again pointed to by Sri Venkateswara’s palm as a similar spring of Honey, so he is surrendering himself at His feet.

In the eleventh stanza, the poet further states that ”at the Lotus feet which He, as Partha Sarathi, showed Arjuna for his unreserved submission, is once again pointing at them for his surrender.

The Eighth stanza of Mangalaa Sasanam proclaims that “always till the end of time, people having Sri Venkateswara Darsanam in the Tirumala Temple, will feel in-satiate gazing at His nectarine form for once or for a short time or for any number of times.

(It is for this reason alone, the devotees visiting Tirumala Temple just stand in front of His Moola Virat, trying to look at His Divya Mangala Roopa for as much time as people.Even while leaving the Garbha Griha area, all these devotees just keep turning back and walk slowly looking at Him. That is the divine power of the principal deity of Lord Venkateswara of Tirumala Temple)

In the ninth stanza of “Mangala Sasanam”, the poet Sri Ananthacharya pronounces Mangalam to Sri Venkateswara, who is indicating with His hand that His feet alone are the sole refuge to human beings in this Kali Yuga.

All these sacred Slokas of Sri Venkateswara Suprabhatham are more or less stating that “Lord Sri Venkateswara, the Supreme Savior of this sin-filled Kali Yuga, shall certainly save all the devotees who unconditionally surrender themselves and all their problems to His holy Lotus feet 
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