narayana sukta.

The philosophy of Sri Vaishnavism is known in Sanskrit as Visistadvaita. The term literally means ``non-duality of Reality as characterized by attributes.'' As a classical expression of Vedanta (the philosophical basis for much of Hinduism), the goal of Visistadvaita philosophy is to understand and experience Brahman, the One Blissful Reality who is the all-pervasive ground and sustenance of the universe -- the string upon whom all pearls are threaded. The ``pearls'', individual beings and matter, are inseparable attributes of the Supreme Person, modes of Its existence.

To the devout Sri Vaishnava, the religious concept of Brahman is best expressed by the term ``God''. Brahman is Infinite, not just in physical terms, but in metaphysical and qualitative terms. Brahman is the absolutely real abode of all consciousness. He is infinitely auspicious, infinitely blissful, supremely gracious, infinitely merciful, infinitely beautiful -- in fact, infinitely infinite. The relationship between God and the universe is one of love, as all this is but a conscious emanation from Him. We are to Him as a child is to a parent, as a friend is to a friend, and as a beloved is to a lover.
Brahman also stands in relation to the universe and the individual souls as the Self of each, providing the basis for their reality. As such, Brahman has matter and individual souls as His body, and is therefore the Supreme Being in whom all reality is comprehended. All that we see is but a spilling from the plenitude of His glorious, all-pervasive essence. This is why the favorite devotional name for God among Sri Vaishnavas is Narayana -- He in whom all beings rest.

The Narayana Sukta

ōm sahasraśīrṣaṁ devaṁ viśvākśaṁ viśvaśambhuvaṁ,
viśvaṁ nārāyaṇaṁ devamakśaraṁ paramaṁ padam.

This universe is the Eternal Being (Narayana), the imperishable, the supreme, the goal, multi-headed and multi-eyed (i.e., omnipresent and omniscient), the resplendent, the source of delight for the whole universe.

Note:—With this verse commences a famous hymn of the Vedic group, stating the characters of the Absolute in its manifestation as this creation.

viśvataḥ paramam nityaṁ viśvaṁ nārāyaṇagï harim,
viśvamevedaṁ puruṣastadviśvamupajīvati.

This universe is the Supreme Being (Purusha) alone; hence, it subsists on That, the Eternal which transcends it (in every way)—the Omnipresent Absolute which destroys all sins.

patiṁ viśvasyātmeśvaragï śāśvatagï  śivamacyutam,
nārāyaṇaṁ mahājñeyaṁ viśvātmānaṁ parāyaṇam.

The protector of the universe, the Lord of all souls (or Lord over Self), the perpetual, the auspicious, the indestructible, the Goal of all creation, the Supreme object worthy of being known, the Soul of all beings, the Refuge unfailing (is He).

nārāyaṇaḥ paraṁ brahma tattvaṁ nārāyaṇaḥ paraḥ,
nārāyaṇaḥ paro jyotirātmā nārāyaṇaḥ paraḥ.
nārāyaṇaḥ paro dhyātā dhyānam nārāyaṇaḥ paraḥ.

The Lord Narayana is the Supreme Absolute; Narayana is the Supreme Reality; Narayana is the Supreme Light; Narayana is the Supreme Self; Narayana is the Supreme Meditator; Narayana is the Supreme Meditation.

yacca kiñcijjagatsarvaṁ dṛśyate śrūyate'pi vā,
antarbahiśca tatsarvaṁ vyāpya nārāyaṇaḥ sthitaḥ.

Whatever all this universe is, seen or heard of—pervading all this, from inside and outside alike, stands supreme the Eternal Divine Being (Narayana).

anantamavyayaṁ kavigï samudre'ntaṁ viśvaśambhuvam,
padmakośapratīkāśagï hṛdayaṁ cāpyadhomukham.

He is the Limitless, Imperishable, Omniscient, residing in the ocean of the heart, the Cause of the happiness of the universe, the Supreme End of all striving, (manifesting Himself) in the ether of the heart which is comparable to an inverted bud of the lotus flower.

adho niṣṭayā vitasyānte nābhyāmupari tiṣṭhati,
jvālamālākulaṁ bhāti viśvasyāyatanaṁ mahat.

Below the Adam’s apple, at a distance of a span, and above the navel (i.e., the heart which is the relative seat of the manifestation of Pure Consciousness in the human being), effulges the Great Abode of the universe, as if adorned with garlands of flames.

santatagï śilābhistu lambatyākośasannibham,
tasyānte suṣiragï sūkśmaṁ tasmin sarvaṁ pratiṣṭhitam.

Surrounded on all sides by nerve-currents (or arteries), the lotus-bud of the heart is suspended in an inverted position. In it is a subtle space (a narrow aperture, the sushumna-nadi), and therein is to be found the Substratum of all things.

tasya madhye mahanagnirviśvārcirviśvatomukhaḥ,
so'grabhug vibhajan tiṣṭhan āhāramajaraḥ kaviḥ.

In that space within the heart resides the Great Flaming Fire, undecaying, all-knowing, with tongues spread out in all directions, with faces turned everywhere, consuming all food presented before it, and assimilating it into itself.

tiryagūrdhvamadaḥśāyī raśmayastasya santatāḥ,
santāpayati svaṁ dehamāpātatalamastakam,
tasya madhye vahniśikhā aṇīyordhvā vyavasthitaḥ.

His rays, spreading all round, sideways as well as above and below, warm up the whole body from head to foot. In the centre of That (Flame) abides the Tongue of Fire as the topmost among all subtle things.

Note:—Due to the attachments and entanglement of the jiva in worldly enjoyment and suffering, the Consciousness is enshrouded in potential as well as expressed objectivity; hence, it appears like a tiny streak of flame within the dark clouds of ignorance. But when the jiva rises above worldliness, the Consciousness is realised as the Infinite.

nīlatoyadamadhyasthād vidyullekheva bhāsvarā,
nīvāraśūkavattanvī pītā bhāsvatyaṇūpamā.

Brilliant like a streak of lightning set in the midst of the blue rain-bearing clouds, slender like the awn of a paddy grain, yellow (like gold) in colour, in subtlety comparable to the minute atom, (this Tongue of Fire) glows splendid.

tasyāḥ śikhāyā madhye paramātmā vyavasthitaḥ,
sa brahma sa śivaḥ sa hariḥ sendraḥ so'kṣaraḥ paramaḥ svarāṭ.

In the middle of that Flame, the Supreme Self dwells. This (Self) is Brahma (the Creator), Siva (the Destroyer), Hari (the Protector), Indra (the Ruler), the Imperishable, the Absolute, the Autonomous Being.

ṛtagï satyaṁ paraṁ brahma puruṣaṁ kṛṣṇapiṅgalam,
ūrdhvaretaṁ virūpākśaṁ viśvarūpāya vai namo namaḥ.

Prostrations again and again to the Omni-formed Being, the Truth, the Law, the Supreme Absolute, the Purusha of blue-decked yellow hue, the Centralised-force Power, the All-seeing One.

ōm nārāyaṇāya vidmahe vāsudevāya dhīmahi,
tanno viṣṇuḥ pracodayāt.

We commune ourselves with Narayana, and meditate on Vaasudeva; May that Vishnu direct us (to the Great Goal).

ōṁ śāntiḥ śāntiḥ śāntiḥ.

Om. May there be Peace, Peace, Peace.

namami narayana-pada-pankajam 
karomi narayana-pujanam sada 
vadami narayana-nama nirmalam 
smarami narayana-tattvam avyayam

Rig veda notes by a book author RLK

The Rig Veda is full of spiritual and psychological wisdom and is also magnificent poetry. It is the earliest book to declare that knowledge is infinite like a vast mountain, in which each peak corresponds to one branch of knowledge.
Freedom is a key idea in RV; all persons whatever their external condition-men, women, married couples, householders, wandering mendicants and so on-have a right to tread 2 the paths of immortality. RV does not impose any rigid external prerequisites. RV itself does not debar anyone from reading or following RV. RV even allows the voice of the skeptic who does not believe in the existence of devas. In (8.100.3), a skeptic declares "who is Indra, who has ever seen him". The rishi gives a reasonable reply in the next verse (8.100.4) without invoking any threat of punishment in this world or the punishment in the life after death. Look upon me here! All that exists I surpass in my glory; The Truth makes me mighty' RV has no conception of a hell into which all its critics are cast. There is no great divide between the so called spiritual life and worldly life as in later times. According to RV, every being, not just the human being, develops according to his/her own self-law svadha. RV does not speak of a Cosmic Controller who controls all beings, himself staying outside of them. Every human being has to become aware of this self-law and follow the path of immortality unique to him/her. In this learning process, the help of the devas is ever here. Knowledge constitutes the bulk of RV. The range of knowledge contained in it is so vast and so different from the more traditional types of knowledge found in the books like Puranas making it very hard to get a comprehensive view of the RV. It reminds one of the proverbial blind person trying to generalise the physical form of an elephant touching only one particular part of the animal like its rope-like trunk, the iron-like tusk, leaf-like ear etc. As a first step, we can group the verses under several categories like cosmology and cosmogony, human beings and psychology, the role of devas like Agni, evil, suffering and conflicts, every day life, the paths of immortality and so on. in ref. [6] the verses are grouped under different yogas like Karma, Jnana, Bhakti, Raja etc. The keynote of knowledge in RV is its integrality. It is not divided into several rigid compartments. The knowledge is like a vast net in which each topic is intimately connected to every other topic. Take any verse dealing with one of the topics mentioned above. This verse brings in many other topics also. Similarly every dominant aspect of human personality is intimately connected to the corresponding one in the cosmos. All the realms of mental operations in a man like thinking, intellect, meditation, concentration and so on, are associated with the cosmic world dyu, Heaven. Therefore when a person is thinking, he is in touch with the cosmic world of Heave, Since all human beings are in touch with the same world, we see here a neat explanation of the phenomenon of simultaneous discoveries by persons in different continents. Again every human action also has a cosmic dimension. In every action we see the dominant contribution of the devas. Thus both devas and humans are collaborators or co-creators in all activities. Eventually every human being can achieve the perfection natural to a cosmic power, deva. This comprehensiveness of knowledge distinguishes RV from all other spiritual books. Verses like (1.10.2) clearly state that the knowledge is infinite like a vast mountain with many peaks and valleys. The acquisition of knowledge by each individual is unique. No two paths are same. As (1.10.2) describes elegantly, we cannot envision all the details in one step. From one peak only certain details are available. We have to go to a higher peak to get more details. The analogy of knowledge acquisition to mountain climbing appears for the first time in modern times, in books dealing with the theoretical Physics [14] only at the beginning of twentieth century. Such comprehensiveness of knowledge is possible because the Supreme Divine or God, 3 the One without a Second, pervades all existence, both living and non-living. There are many verses describing the spiritual presence of the transcendent God as well as of the God immanent in all existence. Both RV and the Upanishads use the same word vaishvanara, the Universal Divine Force, to describe the immanence of God in all aspects of creation ranging from stone to herbs to man. Again the idea of devas, the distinct powers and personalities of the One, conscious of Truth is described both at an individual level such as Agni, Indra and also at the collective level as All-Gods vishvedevah.
The first to take birth in man is Agni, the leader. There are many verses which declare that he sits inside us and guides us, . We should remember that man is primarily a thinker, then secondly a performer of actions. Agni infuses the energy and makes the will strong and makes him/her do the work. All the work is done by Gods. Agni worships on behalf of man. He is prayed to perform yajna in (2.9.4). Agni is the leader of yajna, the collaborative effort. Becoming acquainted with these psychological powers may take a long time. Once some degree of mastery is established, then the person embarks onto the second stage, in this stage, s/ he enquires whether each psychological power that has come to his attention has a universal fount or source from which the corresponding power in all other humans is derived. According to the Vedic sages, education means getting the knowledge or power directly from the main source. The book is only an instrument. 
RV is high-class poetry. It is sheer poverty of imagination to read poetry suppressing 4 symbolism. Veda itself says there is a secret in RV. That secret must be the symbolism. A symbol attempts to describe an experience beyond the realm of the senses. Symbols can be either auditory or visual. For persons who have the gift, hearing a word can create an impression in the inner being which conveys the full power of the symbol. There are four classes of symbols in the RV. Firstly, the devas Agni, Indra and so on and the devis Sarasvati, Sarama, Mahi represent distinct types of divine powers and associated functions. In the second class are Vrtra, Vala, Shushna, the powers of falsehood. The third class of symbols consists of the common nouns like go, cow, ashva, horse, adri hill, apah, waters, nadi, rivers, vrka, wolf etc. Lastly is the class of the names associated with the sages and poets like Kanva, Kutsa. Each member of these four classes represents a distinct psychological power which is helpful or otherwise. The unravelling of the symbolism behind each word was done by Sri Aurobindo [9] and Sri Kapali Sastry [10] using their intuition. There is considerable support for the symbolism theory in our ancient books like Shatapatha Brahmana or the Brhad Devata. But we do not have to merely believe what they say. We can set up concrete objective tests to determine whether the symbolic meanings suggested by them are correct or not. For instance, take the word "go” which ordinarily means cattle. It and its synonyms like usra occur in more than one thousand verses. Of course, many of these verses may involve other members of the four classes like adri, hill. Regard all these words in these verses as unknown. Substitute the symbolic meanings for the unknowns and see whether the verse makes sense. For the verses involving "go", all the verses make excellent sense except those where “go" is used as a simile in which case it is an animal. Then all the phrases which appears enigmatic or senseless become meaningful. 'go' stands for knowledge, each individual "go" standing for one type of knowledge, adri is the symbol for the forces of ignorance and in conscience as can be easily guessed. The phrase 'they smashed the hill with 'go' means the forces of ignorance were overcome by the forces of knowledge. The phrase 'they smashed the hill with their sound’ means that the forces of ignorance were destroyed by the power of Mantra, the potent word. We give the following table the symbolic meanings of some of the members of the four classes. The recovery of the symbolic meanings of individual words is only the first step. The recovery of the deeper meaning of the verses needs much more work. Once this is done, the consistency of the meaning of all the phrases in a verse and consistency of all the verses in a hymn is assured. The wisdom of RV comes upfront.

Agni: Fire; It is the cosmic power of heat and light and the will power united with wisdom. Human will power is a feeble projection of this power. It can be strengthened by the RV chants to Agni. Indra : He is the lord of the Divine Mind and Action. In Indian tradition, mind is not a source of knowledge, it manipulates the knowledge to aid action. Indra battles the evil forces on behalf of the human. Vayu : Wind; He is the lord of all the Life-energies, Prana which represent the passions, feelings, emotions, abilities. Ashvins : The lords of bliss and divine physicians who render the human body free of 5 disease so that it can accept the divine Prana, the life-energy. Mitra : The lord of love and harmony. Varuna : The master of infinities who cannot tolerate restrictive thinking or actions. Only he can cut the three bonds which restrict the three aspects of every human being-physical, vital and mental. Sarasvati : The Goddess of inspiration


Sri Aurobindo states: "The rishis of the Upanishads sought to recover the lost or waning knowledge of the Veda by meditation and spiritual experience and they used the text of the ancient Mantras as a prop and authority for their own intuitions and perception or else the Vedic word was a seed of thought and vision by which they recovered old truths in new forms. What they found, they expressed in other terms more intelligible to the age in which they lived". As examples of the first method, we 7 may mention the Chandogya Upanishad (3.12.5) or Brhadaranyaka Upanishad (4.4.23) which state 'as stated in the Rik, the mantra of Rig Veda'. As an example of the second, we may mention the concept of Brahman. RV mentions repeatedly the Supreme One, or the One Truth, ekam sat, which underlies all existence. The Upanishads developed this seed of thought into the magnificent conception of Brahman. Upanishads themselves are not philosophical, but express their findings in a manner which the intellect can understand. These findings are the basis for the later systems of Indian philosophy. But in the Indian tradition, intellectual knowledge alone will not lead to the realization of the spirit. The Upanishads contain many hints for spiritual practice. But there are not many books in print which discuss the relevance of Upanishadic thought for spiritual practice. One such book is the 'Light on the Upanishads' by Sri T.V. Kapali Sastry (Vol. 1 in [10]) which discusses some of the secret vidyas in the Upanishads and relate them to the corresponding ideas in RV. These vidyas are identified either by the name of the teacher like Shandilya Vidya, Bhrgu Varuni Vidya or by their contents like the Bhuma Vidya, Vaishvanara Vidya, Madhu Vidya, Prana Vidya and so on. Vaisvanara means the divine force, which permeates every aspect of existence. This knowledge in the Chandogya Upanishad is related to the similar idea in the RV contained in the ten hymns to the Deity Vaishvanara. The madhu vidya or the doctrine of the honey or bliss as the foundation of alt existence, discussed in detail in (Brhadaranyaka Upanishad)^ 1.5) [12] is related to the corresponding mantras in the first book of Rig Veda (1.90). Again the particular method of realisation described in the sixth book of Brhadaranyaka Upanishad (6.3.6) involves the chanting of the famous gayatri hymn of RV (3.62.10) and the madhu mantras RV (1.90). This particular method is extolled
in the Brhadaranyaka Upanishad (6.3.12) stating 'if any one sprinkles it on a dry stump, branches would grow and leaves spring forth'. There are numerous mantras of RV quoted verbatim in Upanishads. There are many key phrases in the Upanishads which have their corresponding ones in RV. A systematic study of the Veda and Upanishads has not been done. We give here just a few examples. The oftquoted passage of Shvetashvatara Upanishad (2.5), 'Here ye, children of immortality' occurs originally in Rig Veda (10.13.1). The famous hamsa mantra of Katha Upanishad (2.2.2) "The Swan that settles in the purity., born of Truth -itself the Truth, the Vast" occurs originally in RV (4.40.5). The famous mantra of the two birds signifying the individual soul and supreme soul found in Mundaka Upanishad (3.1.1) [13] is originally from RV (1.164.20). It is hardly a coincidence since the word supama translated as bird occurs In more half a dozen verses of RV bearing always the symbol of soul. Some commentators often misinterpret the phrase two birds in RV as husband and wife. The famous utterance of Upanishad that Brahman cannot be attained by duality Is in RV (5.12.2). The idea that Brahman cannot be attained by mere action or effort is in RV (8.70.3) and , Brahman cannot be approached by thought is in (RV 1.170.1). We reiterate that the Vedic sages did not regard the family life as an obstacle to achieving spiritual excellence. A detailed discussion is beyond the scope of this essay. VEDIC WAY OF LIFE To achieve the goal to immortality or bliss, the RV suggests a way of life referred to as patha, pantha, yajna and so on in more than one thousand verses. However it does not give any external signs of this path. RV does not make any firm distinction between the spiritual life and the so called worldly life. It calls upon all persons differing in their external conditions like men, women, married, householders or wandering ascetic, king, craftsmen, to participate in this way of life. Every sage calls upon the deva to reveal the path to the Truth.
The implication is that the journey of life is mainly psychological, each person has to find a path which is suitable for him or her. For instance (6.9.2) uses the analogy of a loom which weaves cloth : I know not the woof, I know not the warp, nor what is this web, That they weave moving to and fro in the field of their Motion and labour (6.9.2). Then (6.9.3) declares : The deva Agni knows the warp, knows the woof, He tells in their tune the things that must be spoken. (6.9.3) Again the deva guides the human being from within. There are many references, one of which is (6.9.5). An immortal Light set inward for seeing, A swiftest mind within men that walk on the way (6.9.5). The entire nature seems to commune with the rishi in (6.9.6). 'My ears range wide to hear and my wide eyes to see, Wide this Light set in the heart; wide walks my mind..' (6.9.6). This journey is described as a yajna, not a mere rite but a collaborative effort companioned by the devas. It is also described as a battle against the supraphysical hostile forces Vrtras and dasyus who want to oppose the journey towards the truth. The devas secure the victory in these supraphysical battles on behalf of the humans. Again the journey is described in numerous places as a ship in an ocean (1.99.1) taking the person to the shores of knowledge. Another hymn (1.10.2) describes the journey as going from one peak of mountain to another higher peak. Only at each peak does the person know what to do next. Whenever any help is needed, the devas arrive and offer the help. One of the striking features of the ideal of Vedic life is that there is no exhortation to give up desire. All later Hindu and Buddhist scriptures from the Upanishads to the Gita regard the overcoming of the desire as the first step in spiritualizing life. This feature together with the mistranslation of some of the prayers of Vedic rishis as asking for cows and horses have made many, both in India and in the West, to regard the RV as devoid of the ‘higher aspects' of spiritual life. This is a fundamental mistake. Veda pursues the strategy espoused in the later yoga of devotion, bhakti yoga. It calls upon the seeker to establish an intimate relationship with each deva, Agni, Indra and others, like son, friend, father, mother etc. When the faith develops in these devas, then this faith gives the certitude to the seeker that the devas will give whatever is needed. Then the hankering after desires disappears. The perfect person is called in RV as a person whose desires have been satisfied Aptakama, the same phrase being used in the Brhadaranyaka Upanishad [12]. It is interesting to observe that in RV there is no condemnation of the persons who are skeptical of the existence of devas (8.100.3). There are many references to poets saying that they recite the Vedas, still they are still plagued by a variety of troubles. RV has no conception of hell. Here there is no question of the unbelievers of skeptics being thrust to hell after their death. ADITI AND INFINITY She is the Goddess of infinity as the following verse unambiguously declares: Aditi is Heaven, Aditi is mid-region, 9 Aditi is the Mother (Earth), Father and Son; She is all the Gods; She is the five peoples Aditi is all that is born and what is to be (1.89.10)/ The five peoples are the beings of the five planes of matter (earth), prana (mid-region), manas (heaven), svar (world of light) and ananda (the world of bliss). This verse is also the invocation to the Prashna Upanishad. To understand Aditi, we have to understand the puranic story of Kashyapa and his two wives, Diti and Aditi in a symbolic sense. Diti in the RV denotes finiteness. All the devas are called as adityas because they are descended from Aditi. RV makes several interesting references to Diti and Aditi together. Let the knower discriminate the knowledge chittim and ignorance achittim, The straight open levels and the crooked that shut in the mortals; God, lavish on us the finite Diti and guard the infinite Aditi, (4.2.11). Mitra, Varuna, in the uprising of the Sun You ascend and then you behold the infinite Aditi and the finite Diti, (5.62.8). May we abide in the law of thy Workings and be blameless before the Mother infinity aditaye, (1.24.15). Aditi is the Mother of all, Mother of all the Gods, Mother of all creation. She is the infinite consciousness. We can become blameless only by rejecting all things that are contrary to the Supreme Law.  

Navagraha mantras

Nowhere in Rig Veda is stated that the planets control our lives.
Forces like inspiration and mental clarity can be developed.

Aditya, Soma, Angaraka, Budha, Brhaspati, Shanaishchara, Shukra, Rahu and Ketu.

It is a fudamental mistake to identify them with the planets of the solar system.
The orb of the Sun is only a symbol of the deity the cosmic force Aditya.
Brhaspati in the veda is not the teacher of the divine power neither is it the planet Jupiter. his power is suggested by the word Brhat meaning vast etc.
Each of these gods has his own character:
Surya the Sun is strong, splendid, bold, regal, warlike, victorious and energetic;
Chandra the Moon is inconstant, amorous, charming, imaginative poetical, artistic;
Mangal Mars is a politician, a soldier, crafty and ruse, unscrupulous, unmerciful tyrannical;
Budha Mercury is speculative, scientific, skilful, mercantile, eloquent, clever at all intellectual pursuits;
Brhaspati Jupiter is religious, learned, a philosopher, a yogin, aster of occult sciences, wise, statesmen like, fortunate, successful invincible, noble in mind and disposition;
Shura Venus is self willed, lustful, a master of statecraft, a poet, thinker, philosopher;
Shani Saturn is cruel, vindictive, gloomy, immoral, criminal, unruly, destructive;
Rahu is violent, headstrong, frank, furious and rapacious;
Ketu is secret, meditative, unsocial, a silent doer of strong and selfish actions;
each planet has a powerful influence on the man if it shares in the governance of the horoscope.
They do not repeat do not determine the mans character or fate they only indicate it because they are the sensational celestial and astral influences of nervous force in Nature which becomes the instruments of our karma.
Our fate and our temperament have been built by our own wills and our own wills can alter them.

ADITYA
a krshnena rajasa vartamano
niveshayan amrtam martyam cha
hiranyayena savita rathena a devo yati
bhuvanani pashyan

moving along the dark path
duly establishing the immortal and mortal
God Savitr comes in the golden car
beholding the worlds.

agnim dutam vrnimahe
hotaram vishva vedasam
asya yajnasya sukratum.

we choose Agni
the all knower who as our envoy invites the Gods.
He is the auspicious performer of yajna.

yesham ishe pashupatih pasunam
chatushpadam uta cha dvpadam
nishkrito ayam yajniyam bhagam etu
rayasposha yajamanasya santu.

The Lord of seers impels all the beings
both the four footed and the two footed in states of consciousness
may he accept his perfected sacrificial share.
may nourishingwealth reach to the sacrificer.

ANGARAKA (MANGAL)

agnir murdha divah kakut
patih prthivya
ayam apam retamsi jinvati.

agni is the head and peak of heaven
and the lord of this earth
he sets moving the essence of waters.

syona prthivi bhava
anrkshara niveshani
yachchha nah sharma saprathah

O Earth be happy
and be a thornless dwelling for us. (dwelling both body and house)
give us a refuge which is wide.

kshetrasya patina vayam hiteneva
jayamasi gam ashvam poshayin tva
sa no mrlati idrshe.

through the master of the five fold body even as through a friend.
obtain what nourishes our knowledge and life energies
may he be gracious to us.

SHUKRA

pra vah shukraya bhanave bharadhvam
havyam matim cha agnaye suputam
yo daivyani manusha janumshi
antar vishvani vidmana jigati.

bring forward from the Fire, from the brilliant Light
thy mind and thy purified offering
the fire who travels with knowledge
between all the divine and human births.

indranim asu narishu subhagam
aham shravam
na hi asya aparam chana jarasa marate pati
vishvasmat indra uttarah.

Indrani is more rich in joy, among the divine spouses
so have i heard that
for never shall her consort die in a battle
Supreme is Indra over all.

indram vo vishvatah pari
havamahe janebhyah
asmakam astu kevalah.

Indra standing above all
Is called by seekers
may he be the exclusive object of our worship.

SOMA

gaurir mimaya salilani takshati
ekapadi dvipadi sa chatushpadi
ashtapadi navapadi babhuvushi
sahasrakshara parame vyoman.

Forming mimaya the floods of consciousness the cow of speech i.e. vak has crafted the sounds which are
one footed or two footed or four footed
she who hath become eight footed or hath got nine feet
the thousand syllable d in the supreme.

apyayasva
sametu te vishvatah soma vrshnyam
bhava vajasya samgathe.

o soma increase in us
may illumined strength coming from every side unite with you.
join us to plentitude.

apsu me somo abravit
antar vishvani bheshaja
agnim cha vishva shambhuvam
apah cha vishvabheshajih.

Soma has said to me.
all medicines are in the water
Agni is the bestower of happiness for all.
waters are healers or remedies for all.

BUDHA

udbudhyasva agne prati jagrhi
tvam ishthapurte sam srjetham ayam cha
punah krnvana pitara yuvana
anvatam sitvayi tantum etam.

O Agni may you be conscious of us; may you make the yajamana awake all the time.
May you two together create the offering;
may you make his father young again
may he build the stream of yajna supported by you.

idam vishnur vichakrame
tredha nidadhe padam
samulham asya pamsure.

this Vishnu strode;
thrice he placed his foot
In the dust of his feet was all firmly established.

vishno raratamasi vishnoh prshthamasi
vishnoh shnaptre stho
vishnoh syurasi vishnor dhruvamasi
vaishnavam asi vishnave tva.

(you refers to inner yajna)
You are the forehead of Vishnu; you are the back of Vishnu
You are purifier on Vishnu's behalf
You are the thread of Vishnu, You are the immortal Vishnu.
You are the principle of Vishnu. i want to touch Vishnu.

BRHASPATI

brhaspate ati yat aryo arhat
dyumat vibhati kratumat janeshu
yat didayat shavasa rtaprajata
tat asmasu dravinam dhehi chitram.

O Brhaspati, that which the foe deserves not
which shines among the seers full of will power, splendid
which is refulgent with might which is born of Truth,
that treasure wonderful bestow thou on us, O son of Truth.

indra marutva iha pahi somam
yatha sharyate apibah sutasya
tava praniti shura sharman
a vivasanti kavayah suyajnah.

O Indra with te Maruts drink here the Soma
as you did drink the Soma with Sharyata
Under your guidance and your protection which gives happiness, O hero
the seers skilled in yajna are eager to serve you.


brahma jajnanam prathamam purastat
visimatah surucho vena avah
sa budhniya upama asya vishthah
satashcha onim asatah cha vivah

Vena sun was born at the beginning of creation as the first effect of the potent word (brahma)
his excellent brilliance surucha spreads over viavah the whole world upto its boundary simatah
He has revealed vivah the foundation budhni and remains manifoldly in his limited form upama
He has also revealed the source of the visible and invisible sata asata universal energy.

SHANAISHCHARA

sham no devir abhishtaya apo bhavantu pitaye
sham yorabhi sravantu nah.

May the Goddesses, wters, be blissful sham to us; may our desires abhishtaya be satisfied by our drinking them.
Let them stream towards us the bissful movements of happiness.

prajapate na tvat etani anyo
vishva jatani pari ta babhuva
yat kamaste juhumah tanno astu
vayam syama patayo rayinam.

O lord of creation, no one other than thee
pervades all these that have come into being.
May that be ours for which our prayers rise,
may we be masters of many treasures.

imam yama prastaram a hi sida
angirobhih pitrbhih samvidanah
a tva mantrah kavishasta vahantu
ena rajan havisha madayasva.

Come be seated on this altar, O Yama,
In company with Angirasas and Fathers
Let the mantras recited by sages bring thee
Let this offering (Havis) make thee joyful, o king.

RAHU

kaya nah chitraa bhuvat uti
sadavrdhah sakha
kaya shachishthaya vrta.

with what help will he (Indra) come to us, wonderful (Chitra)
ever waxing friend.
with what most mighty company.

ayam gauh prshnir akramit
asadan mataram purah
pitaram cha prayantsvah.

Thus variegated cow of knowledge hath come and 
sat before the Mother in the East
Advancing to his Father- heaven.

yat te devi nirrtir ababandha dama grivasu
avichartyam
idam te tat vishyami ayusho na madhyat
atha jivah pitumm addhi pramuktah.

The bond that Nirrti, the Goddess, bound on your neck,
not to be loosened,
this I loosen for you from the middle of life;
then living with the bond loosened, do you eat the Soma (delight)

KETU

ketum krnvan aketave
pesho marya apeshase
sam ushadbhir ajayathah. 

O strong one, you manifest knowledge for one who has it not.
you manifest form for one who has no form.
You are born with the rays of the dawn of knowledge.

brahma devanam padavih kavinam
rshir vipranam mahisho mrganam
shyeno grdhranam svadhitir
vananam somah pavitramatyeti rebhan.

Brahman of the Gods, the leader among seers,
Rishi among the wise, bull among animals,
hawk amidst the vultures, self-law among the delights,
Soma goes singing over the purifiers.

sa chitra chitram chitayantam asme
chitrakshatra chitratamam vayodham
chandram rayim puruviram brhantam
chandra chandra abhirgrnate yuvasva.

O fire rich in brilliance (join us) to the rich and various treasures, most richly diverse that awakens to knowledge,
fonds our expanding growth vayodham with thy manifold luminous mights.
the vast delightful wealth and its many hero keepers;
O delightful God Chandra to him who voices thee with delightful words join.


Upavaroha jatavedah sa kshaya chi;
O knower of all things born, descend here near me. 

the devotee worships the divine presence in the icon externally with flowers incense and then after the prayer worship the devotee prays for the supreme lord to return into the heart. the deity being all pervading, is both within the heart of the devotee and in the icon.

Sri Rangapriya Swmiji says clearly:
The worship enjoined in our shastras starts with the internal, extends into the external and ends in the internal thus it is internal worship only.

Medha sukta

Medha is the power of understanding endowed with consciousness.

medha devi jushamana na agat
vishvachi bhadra sumanasyaana
tvaya jushta jushamana duruktan
brhat vadema vidathe suvirah.

may the goddess of wisdom who takes delight in us come to us
she is all penetrating and auspicious with her mind at ease
may we who were delighting in grief causing speech before thy visit
become enlightened and capable of expressing the Supreme Truth with complete might.

tvaya jushta rshir bhavati devi
tvaya brahma agatashrir uta tvaya
tvaya jushtah chitram vindate vasu
sa no jushasva dravinen medhe.

O Goddess favoured by thee one becomes a seer
one becomes a knower of the word; one becomes possessed of riches of felicities
favoured by thee one obtains manifold wealth, 
being such, O Goddess delight in us and confer on us the riches accompanied with intelligence.

medham ma indro dadatu
medham devi sarasvati
medham me ashvinau ubhau adhattam
pushkarasrajo.

May Indra grant me intelligence
May the Goddess Sarasvati grant me intelligence
May the twin gods Ashvins support the intelligence in me
they who have nourishing powers.

apsarasu cha ya medha
gandharveshu cha yat manah
daivi medha sarasvati
sa mam medha surabhir jushatam
svaha

that intelligence which is possessed by Apsaras
and that which is the mental power in Gandharvas
and intelligence associated with Sarasvati
May that intelligence which spreads like fragrance favour me
svaha

a mam medha surabhir vishvarupa
hiranyavarna jagati jagamya
urjasvati payasa pinvamana
sa mam medha supratika jushatam.

The Goddess of intelligence is pervasive like fragrance and having all forms
she has golden lustre which is continuously present and sought by devotees continuously
her power is full of strength urja and she nourishes us with the knowledge paya
May that Goddess of Intelligence come to me with pleasure and favour me.

from
Mahanarayana Upanishad.

Nila sukta Bhu sukta.

Stoma trayastrimshe bhuvanasya patni
vivasvadvate abhi no grnahi
ghrtavati savitar adhipatyaih payasvati
rantir asha no astu.

O you of the three and thirty fold stoma, you are the goddess protector of the world.
haied by vivasvan hear and respond to our prayer.
O creatrix who is rich in mental clarities rich in knowledge.
may all the directions be full of your love for us through your governance.

dhruva disham vishnupatni aghora
asya ishanasahaso ya manota
all the directions are made stable by the power of the shakti of Vishnu who is peaceful graceful.
who rules over the strength and who is adored by all.

brhaspatir matarishvota
vayuh sandhuvana vata
abhi no grnantu

Brhaspati Matarishvan
the deity Vayu and other winds blowing together
may they all be gracious to us.

vishtambho divo
dharunah prthivya
asyeshana jagato vishnupatni
vishvavyacha ishayantisubhutih
shiva no astu aditir upasthe.

The goddess Aditi or Nila is the prop of the heaven,
the supporter of the earth
ruler of this world, protected by Vishnu
she is all extending, impels all and gives happiness
may Aditihave us in her lap and be auspicious to us. 

Bhu sukta

bhumir bhumna dyaur varina
antariksham mahitva
upasthe te devi adite

agnim annadam annadyaya adadhe

a ayam gauh prshnir akramit
asanan mataram purah
pitaram cha prayant svah

trimshat dhama vi rajati vak
patangaya dhiyate
prati vastoraha dyubhih

asya pranat apanati
antah charati rochana
vyakhyam mahishah divam

yattva kruddhah parovpa
manyuna yat avartya
sukalpam agne
tat tava punah tva uddipayamasi

yatte manyu paroptasya
prthivim anu dadhvase
aditya vishve tat deva
vasavahncha sambharan

mano jyotir jushatam ajyam
vichchhinnam yajnam sam imam dadhatu
brhaspatih tanutamimam
no vishve deva iha madayantam.

Syama Sastri

Syama sastri or Venkata subrahmanyan was born in 1762 at Tiruvarur. He belonged to the Sri Vidya Upasaka family who were well versed in Sanskrit Vedas Upanishads and Srividya puja margas. when he was ten the family moved base to Thanjavur to settle there. his love for music was great but he did not have an opportunity to peruse it till a sangita swamiji came to stay with his family during the chaturmasya. It was he  who initiated him into music and the family learnt of his musical genius.
As a chief archaka of kamakshi amma he had the opportunity to spend a lot of time with his ista devata the bond brought out beautiful language intricate laya patterns with karuna bhava.
One can say that the soil of Tiruvarur where the trinity of music were born is a holy land where the devotion and renunciation of the masters of music for all times sowed the seeds by living an exemplary virtuous life of devotion and bhakti. 
The Language of simple love of a child to his mother is brought out in most compositions of this great music exponent.

Shyama Shastri was the oldest of the Trinity of Carnatic music. He was a contemporary of the other two, Tyagaraja and Muthuswami Dikshitar, and was a personal friend of the former. He was born Venkatakrishna, in Tiruvarur (of Thanjavur district in Tamil Nadu) on April 26, 1762, into the scholarly and priestly Tamil Brahmin family of Viswanatha Iyer; a family not particularly interested in music. Though Shyama Shastri attained scholarship in Telugu and Sanskrit at a young age, he got no further than the elementary stages in music education, in spite of his melodious voice. When he was eighteen years old, his family moved to Tanjore.
Around then, his family got a chance to host a sanyasi (monk), sangitaswami, a master of dance and music, who was spending some four months in Tanjore. The sanyasi was quick to discover Shyama Shastri's keen intellect, melodious voice and musical talent and foresaw greatness in him. He obtained the father's consent to tutor the son in music and taught Shyama Shastri all aspects of raga, tala and swara prasthara-s. The teacher found that the student could absorb even the intricate details very quickly, all in a matter of four months or less. Sangitaswami presented Shyama Shastri with a few rare treatises on music and certified that the student had gained full knowledge on the theoretical aspects of music. He advised his student to seek the friendship of and listen to the music (but not learn anything from) one Pachimiriam Adiyappayya Ayya, a composer of the famous bhairavi ata tala varnam, viriboni, and a court musician in Tanjore. Shyama Shastri duly did as he was advised.
Over the years, Shyama Shastri became a well-known and respected musician, scholar and a composer. He was quite admired and respected by Tyagaraja and it appears that the two of them often held scholarly and lengthy discussions on their latest compositions. Shyama Shastri, like his father was the archaka (priest) in the Bangaru Kamakshi Temple in Tanjore. He was a very pious and genuine devotee of Goddess Kamakshi. He is believed to have lost consciousness of the outside world on several occasions as he prayed to the Goddess. On such occasions, he would sing his kriti-s extemporaneously. His father had the patronage of the Tanjore king. Hence, the family was financially comfortable.
Shyama Shastri had two sons, Panju Shastri and Subbaraya Shastri. The former became a priest and the latter was a versatile musician (and a disciple of Tyagaraja). Through Panju Shastri, the family tree grew and produced quite a few scholars. Shyama Shastri's great grandson was alive till the age of 94 and passed away only in 1950. Hence, many incidents of Shyama Shastri's life are known. He was reportedly a tall and a rather stout person with a fondness for betel leaves! Shyama Shastri, like Tyagaraja and Dikshitar, was well-versed in astrology. Like his great contemporaries, he too correctly predicted the time of his passing. He passed away on February 6, 1827, six days after, his devoted wife passed away.
Although he did not compose as many kriti-s as his two prolific contemporaries, Shyama Shastri's compositions are equally well known. It is said that he has composed about three hundred pieces in all. He did not have too many disciples to propagate his compositions, nor was the printing press an easy convenience during his time! More importantly, the scholarly nature of his compositions was not appealing to the layperson; they needed to be studied to be savoured. He composed in Telugu, Sanskrit and Tamil and mostly on Goddess Devi. He has composed kriti-s in, varnam-s and swarajati-s with the ankita/mudra (signature) 'Shyama Krishna'. He is said to be the architect of the swarajati musical form. His set of three famous swarajati-s is referred to as ratna trayam. These are in Bhairavi, Yadukulakambodhi and Todi.
Shyama Shastri's compositionsare usually in common raga-s, except for a few in raga-s such as Manji, Chintamani, Kalagada and Karnataka Kapi. His favourite raga-s seem to have been Saveri and Anandabhairavi, judging from the number of kriti-s composed in these raga-s. Anandabhairavi, an old raga that was frequently used in folk music, seemed to acquire a new stature after he composed masterpieces such as mariveregati, himachala tanaya, o jagadamba, pahi sri giriraja and even a couple of varnam-s in it. His rare originality was in swara sahitya compositions and the use of swarakshara. In other words, swara and sahitya having identical sounding syllables such as 'padasarara' corresponding to the swara-s pa da sa in the kriti, devi ni in Kambodhi. Though most of his compositions are on Goddess Kamakshi, he is said to have composed his navaratnamalika on Goddess Meenakshi of Madurai at the request of a person unknown to him. These include kriti-s such as saroja dala netri in Shankarabharanam, mayamma in Ahiri, meena lochana brova in Dhanyasi , etc. His Krithis usually have the pen-name ShyamaKrishna in the charanam of the song.
Shyama Shastri would perhaps stand out most for the "rhythmic beauties" employed in his kriti-s, such as the use of five-syllable words like sarasamukhi, varamosagu, kamalamukhi, etc. These correspond to the rhythmic phrase "ta dhin gi na thom". His kriti-s feature the abundant use of the misra chapu tala (4+3). He also features dual rhythms as in sankari samkuru in raga saveri, with the inherent rhythm of rupakam and a suggestive rhythm of adi tala. "Shyama Shastri had a rhythmical frame of mind and he was always swimming in the ethereal regions of rhythm and tala prasthara.

shri sukta.

Mantra Lakshmi:

Hiranya varnam harinim
suvarna rajatasrajam
chandram hiranmayim lakshmim
jatavedo mama vaha

Who is resplendent like gold and is the spouse of Hari;
she wears garlands of flowers which are golden coloured or white.
Lakshmi the goddess of Beauty and fortune, abundant in the golden light who is delight
o knower of all things born, bring here to me.

Mantra Golden light:

Tam ma a vaha jatavedo
lakshmim anapagaminim
yasyam hiranyam vindeyam
gam ashvam purushan aham

O Agni Jataveda bring me
the Goddess Laksmi who never strays from me
may i obtain from her the golden light of the truth
the rays of knowledge, the steeds of life energies and the successors

Mantra Goddess of beauty:

Ashvapurvam rathaadhyam
hastinada prabhodinim
shriyam devim upahvaye
shrir ma devi jushatam

who is i  the middle of the chariot with the steeds of life energy in front
She is awakened by the sounds or call of those who are full of skill or by the call of the elephants
I invoke the presence of the Goddess of beautymay the goddess of wealth take delight in me.

Mantra Smiles Benevolently:

kam so smitam hiranya prakaram
ardram jvalantim trptam tarpayantim
padmesthitam padma varnam
tamihopa hvaye shriyam

who is the absolute who smiles benevolently and who is the form of golden light
who is compassionate, who beams brightly, who is content but satisfies the devotees
She is seated on the lotus and has the hue of the lotus
I invoke here the presence of the goddess Shri

Mantra May all bad qualities perish:

chandram prabhasam
yashasa jvalantim shriyam loke
devajushtam udaram
tam padma nemim sharanam pra padye
alakshmir me nashyatam
tvam vrnomi

she is delightful with her effulgence
and brightly renowned in the world of riches and felicities
she is generous and is beloved of the gods
I take refuge in her who has lotus in her hands
may all the qualities perish in me which hinder the presence of beauty and harmony.
I seek her as my refuge.

Mantra Dispel the ignorance:

adityavarne tapaso adhi jato
vanaspatis tava vrksho atha bilvah
tasya phalani tapasa nudantu
maya antara yashcha bahya alakshmih

O sun splendoured one, out of your tapas sprang forth
the bilva tree that is the king of delight
It was then by your grace that its fruits attained celebrity
may the veil of ignorance maya within and the bad qualities outside be dispelled.

Mantra Potent words and ecstasy:

upaitu mam devasakhah
kirtishcha manina saha
pradurbhuto asmi rashtre asmin
kirtim vrddhim dadatu me

may the friend of the gods approach me
along with the potent words and the ecstasy to give them to me
born am i into this kingdom
may he grant me progress and the capacity to laud you.

Mantra Absence of plenitude:

kshut pipasa malam jyeshtham
alakshmim nashayami aham
abhutim asamrddhim cha
sarvan nirnuda me grhat

in the shape of impurities of hunger and thirst, which manifest early
may i drive away the misfortune
all the thing which cause all ill happenings and the absence of plenitude
drive away from my house

Mantra Nourishes all:

gandha dvaram duradharsham
nityapusham karishinim
ishvarim sarvabhutanam
tam iha upa hvaye shriyam

whose grace enters us through all the subtle doors and is unassailable
she nourishes for ever with her abundance
she is the ruler of all creatures
I invoke here the presence of the Goddess Shri

Mantra Aspirations and truthful speech:

manasah kamam akutim
vachah satyam ashimahi
pashunam rupam annasya
mayi shrih shrayatam yashah

the powers of mind and the aspirations
may i obtain the truthful speech
may i have the abundance of food and the forms of varieties of knowledge
may the glory and the riches and felicities as your devotee settle in me.

Mantra Mother with lotuses:

kardamena praja bhuta
mayi sam bhava kardama
shriyam vasaya me kule
mataram padmamalinim

the goddess had you for son
O kardama reside in me
in my abode establish the goddess of riches
the mother who wears the garland of lotuses

Mantra waters:

apah sravantu snigdhani
chiklita vasa me grhe
ni cha devim mataram shriyam
vasaya me kule

may the waters produce amiable effects
O chiklita come and dwell in my abode
and make thy mother the goddess of prosperity
abide in my household

Mantra Moist with compassion:

ardram pushkarinim  pushtim
pingalam padma malinim
chandram hiranmayim lakshmim
jatavedo mama vaha

who is moist with compassion, attended by elephants and ho nourishes the entire world
she is golden coloured and wears a garland of lotus flowers
she is bedecked with the golden lustre and she is delight herself
O Agni Jataveda, bring Lakshmi to me.

Mantra Shining like sun:

ardram yahkarinim yashtim
suvarnam hemamalnim
suryam hiranmayim lakshmim
jatavedo mama vaha 

she is compassionate and holds the staff of Dharma
she is radiant wearing the garlands and necklaces of gold
Lakshmi shining like the sun with the golden lustres
O Agni Jataveda bring to me

Mantra Lakshmi who strays not:

tam ma a vaha jatavedo
lakshmim anapagaminim
yasyam hirnyam prabhutam
gavo dasyo vindeyam purushan aham

O Agni Jataveda bring to me
Lakshmi who strays not from me
and the abundant wealth of gold / good
on her arrival by her grace may i obtain the cattle maids the men folk meaning of course good companions.

Maharaja Swathi Tirunal

Maharaja Swathi Tirunal a prolific composer brought vibrant music which expressed an idea where King and commoner unite in fervent expression of bhakti where the boundaries of expression and understanding are eternal and that is where God dwells. He is the only composer who has composed in all varieties and categories of musical form. his compositions range from simple jathisvarams to complicated pada varnams, kirtanas krithi ragamalika thillanas bhajans utsava prabhandas geya natkas upakhyanas. He adopted Padmanabha and its synonyms like Sarasanabha, Jalajanabha, Sarojanabha, Pankajanabha, Sarisajanabha in his compositions.
Like the Musical trinitie Swathi tirunal was initiated into music by Meruswamy who taught many intrinsic aspects of music just like Narada for Tyagaraja, Sangita swamy for /syama Sastri and Chidambarnatha Yogi for Dikshitar. 
He was a multi lingual composer and composed in many languages Sanskrit, Tamil, Malayalam, Telugu Kannada and Hindustani. His Padmanabha satakam in 100 verses is a devotional hymn dealing with the various facets of Bhakthi establishing Bhakthi as supreme to all. He has also composed Kuchelopakhyanam and Ajamila upakhyana excellent in literary and thematic content.
His keertanas can be grouped under two heads. the ones having one pallavi and a number of charanams and the other having Pallavi anupallavi charanams the charanas having the same dhatu or swara passages. usually one charana with karta mudra is sung. But the purpose of composing 3 charanas is noteworthy. the rendering of the three charanas have to be in different tempos. in several kirtanas decorative angas like chittaswara, solkettu and swara sahitya are introduced. he was adept in introducing swarakshara in kriti known for the originality. his compositions have a genuine grandeur, splendour and greatness. he died at the ripe age of 33.

pAhi pankaja nayana
raagam: Huseni

Aa:S R2 G3 M1 P N3 D2 M1 P N3 S
Av: S N3 S P D2 M1 P G3 R2 S
taaLam: Adi
Composer: Swaati TirunaaL
Language:
pallavi
pAhi pankaja nayana pAvana kIrtE sadA
anupallavi
dEhi bhaktim tvayi mama dInabandhO dEha kAntijita nIla nIrada shaurE dEha sukham guru pavana purAdhipa dEhi mE vibhO karuNa sindhO
caraNam 1

kim nA jAtA dayA gajarAja pAlanatava pannaga shayana harE padmanAbha khinna tarE
mayi krpAm tAvakInAm kuru karNa yugaLa shObhita bhUSa kuNDala varNanIya nija lIla suravara

caraNam 2

lIlA lAlita gO gOpi jAla kEshava bahu lAlasita cakra gadA rAnga pankaja lOla tara mAlikAncita
gala bAla gOpa madhu mathana dEva druta shaila sharaNamayi bhava mama bhagavan

sEvE shrIkAntam
raagam: Mohanakalyani

Aa:S R2 G3 P D2 S
Av: S N3 D2 P M2 G3 R2 S

taaLam: Adi
Composer: Swaati TirunaaL
Language:

pallavi

sEvE shrIkAntam varadam

anupallavi

dEvArAdi samUh krtAntam dIna pAlanaparam smarakAntam

caraNam 1

kundAtyuj-jvala tAtaha hAsam kOpa rUpamakhilArti nirAsam
brndAraNya krtAtma nivAsam vItamalam tilasUnasunAsam

caraNam 2

nAgArAti varENya turangam nAradAdi hrdayAmbuja bhrngam
bhOgIndrAdbhUta manjamapangam pUrNa shObha pada nih-shrta gangam

caraNam 3

syAnandUra purAmala dIpam sArasAkSamaka cAlidurApam
bhAnu shashAngadhrsham vasudhApam padmanAbhamavitArya sudhApam

bhAvayAmi raghurAmam
raagam: Ragamalika
taaLam: rUpaka
Composer: Swaati TirunaaL
Language:
pallavi
(rAgA: sAvEri)

bhAvayAmi raghurAmam bhavya suguNA rAmam
anupallavi
bhAvuka vitaraNa parA pAngalIlA lasitam (rAga: nATakuranji)
caraNam 1

dinakarAnvaya tilakam divyagAdhi suta savanA vana racita subAhu mukha vadam ahalyA pAvanam
AnaghamIsha cApabhangam janakasutA prANEsham ghana kupita bhrgu rAma garva haramita sAkEtam

caraNam 2

(rAgA: dhanyAsi)
Aa:S G2 M1 P N2 S
Av: S N2 D1 P M1 G2 R1 S
vihatAbhiSEkamatha vipinagatamAryavAcA sahita sItA saumitrim shAnta tamasHilam
guha nilayagatam citrakUTA bharata dattamahita ratnamaya pAdukam madana sundarAngam

caraNam 3

(rAgA: mOhana)
Aa:S R2 G3 P D2 S
Av: S D2 P G3 R2 S
vidata daNDakAraNya gata gatavirAdadaLanam sucira ghataja dattAnupamita vaiSnavAsam
pataga vara jaTAyunutam pancavaTI vihitavAsam ati gHora sUrpaNakA vacanAgata kharAdiharam

caraNam 4

(rAgA: mukhAri)
Aa:S R2 M1 P N2 D2 S
Av: S N2 D1 P M1 G2 R2 S
kanakamaya rUpadhara khala mArIca haramiha sujana vimata dashAsyahrta janakajAnvESaNam
anagham pampA tIra sangatAnjanEya nabhOmaNi tanuja sakhya varam vAlitanudalanamIsham

caraNam 5

(rAgA: pUrvikalyANi)
Aa:S R1 G3 M2 P D2 P S
Av: S N3 D2 P M2 G3 R1 S
vAnarOttama mahita vAyusUna karArpita bhAnu shata bhAsvara bhavya ratnAngulIyam
tEna punarAni tAnyUna cUDAmaNI darshanam shrInidhi-mudadhitIrE shrta vibhISaNamiLitam

caraNam 6

(rAgA: madhyamAvati)
Aa:S R2 M1 P N2 S
Av: S N2 P M1 R2 S
kalitavara sEtubandham khala nissImapisitAshana daLanamuru dashakaNTha vitAraNamati dhIram
jvalana pUta janaka sutA sahitam yAta sAkEtam vilasita paTTAbhiSEkam vishvapAlam padmanAbham

An milO
raagam: Bhiravi

Aa:S R2 G2 M1 P D2 N2 S
Av: S N2 D1 P M1 G2 R2 S
taaLam: Adi
Composer: Swaati TirunaaL
Language:
pallavi
An milO mehabUb hamArO
caraNam 1

hO un tOri dAsi lAlA nandakuvar pyAro

caraNam 2

cun cun kaliyAm mai sEj banaun sEj palang rangmahal tumhArO

caraNam 3

atar abir gulAb lagAun prEm kaTAri sE mOkU nahi mArO

caraNam 4

padmanAbh prabhu phaNipara shAyi kabahun nahi mOkU nAth bisArO

pAlaya mAm shrI
raagam: Nayaki

Aa:S R2 M1 P D2 N2 D2 P S
Av: S N2 D2 P M1 R2 G2 R2 S
taaLam: rUpaka
Composer: Swaati TirunaaL
Language:
pallavi
pAlaya mAm shrI pankajanAbha dayAsudhanidhE
anupallavi
bAlatapana nibhacEla shrIlOla gOpAla
caraNam

ghananIla su-sharIra mInAdi dashAvatAra syAnandUra purEshvara sAdhu hrdaya nijAkAra


nAma sudhAmayi
raagam: Kamboji.

Aa:S R2 G3 M1 P D2 S
Av: S N2 D2 P M1 G3 R2 S N3 P D2 S
taaLam: Adi
Composer: Swaati TirunaaL
Language:
pallavi
nAma sudhAmayi piba mama rasanE
caraNam 1

yAmiha pibatA sAdhu kulEna triptiravApta nO bhuvanE

caraNam 2

yadi hari nAma parAtvamivahaikA bhavati yamAnnahi bhayamapi svapnE

caraNam 3

sarasijanAbha vibhO nArAyaNa mAdhavEti nigada sukhEpi ca kadanE