Sri Yadugiri Nayika suprabhatam.

Sriyadavaksitibhrdisavisalavaksah
saudhantarojjvalamanoharadivyamurte
ksirambudhipriyasute pranatestadatri
yadvadrinathadayite! tava suprabhatam. 1

Kalyanatirthamavagahya sutirthapurna
sauvarnabhadrakalasan sirasa vahanta
tisthanti vaidikasikhamanayah prahrsta
yadvadrinathadayite! tava suprabhatam. 2

etepi naradamukhassuravainikasca
tvatpadapankajavilinanijantarangah
gayanti te gunaganannigamantagamyan
yadvadrinathadayite! tava suprabhatam. 3

indranalantakamukhasca disamadhisah
samprapitonnatapadastvadapangalesaih
tvam samstuvanti vihitanjalayah prakamam
yadvadrinathadayite! tava suprabhatam. 4

devi! tvaya sucaritasya sute prasada-
dyadrgvidhah prakatitah karunatarangah
tadrgvidhaniha tarangaya mayyapangan
yadvadrinathadayite! tava suprabhatam. 5

yairunnatim samagamanna ca sankaradyah
yanihate harirapi trijagadvidhane
matastvamadya samudancaya tanapangan
yadvadrinathadayite! tava suprabhatam. 6

sadyah praphullakarapadmagalanmadhula-
panonmukha madhukarastava suprabhatam
samsanti jhankrtimisena kiladya devi!
yadvadrinathadayite! tava suprabhatam. 7

karanavatamsitasarojayuge praphulle
sadyassamumisadapangaparamparaste
nispandapustarasapanaratalimala-
lilam vihanti kamale tava suprabhatam. 8

daridryadavadahanantaratapyamana-
khedapanodanadhurinakataksapure!
utphullapankajadalayatalocanante
yadvadrinathadayite! tava suprabhatam. 9

jayatu jayatu devi devasanghadipujya
jayatu jayatu padma padmasadmabhivandya
jayatu jayatu nitya nirmalajnanavedya
jayatu jayatu satya sarvabhutantarastha. 10

suprabhatamidamapramattadhih
yah prabhatasamaye pathennarah
ksiprameti sakalanabhipsitan
dirghamayuratha sasvatam padam. 11

svami susilassulabhassarvajnassarvasaktidhrt
vatsalo yatsahayastam vande yadugirisvarim. 12

iti sri yadugirinayika suprabhatam samaptam||

niladevi.

• undhu madha kaLitran Odaadha thOL valiyan

nandhagOpan marumagaLE nappinnaay

• After waking up Nanda Gopalan and Yashoda, the gopis proceeded to wake Goddess Nappinnai who is the consort of Lord Krishna and the incarnation of Neela Devi Nachiar.‘Oh daughter in law of Nanda Gopalan,’ addressed the girls. We know that Lord Krishna was only a child while residing in Vrindavan. Yashoda and Nanda Gopan hadn’t even performed the Upanayanam ceremony for Him. Then how did the Lord get married to Nappinnai while at Vrindavan?After lord Krishna’s incarnation Neela Devi Nachiar incarnated as the daughter of Yashoda’s brother Kumban near Nepal. As she incarnated after the Lord, she came to be called as “Pinnai” and as she is always good, the prefix “nal” was added to her name thus changing her name to Nappinnai.As soon as Nappinnai incarnated the happy Kumban purchased seven identical male calves from the market. ‘I am going to raise these seven bulls with my daughter. The young man who controls these seven when my daughter comes off age will get her hand in marriage!’The next day when Kumban visited the barn, he was surprised to see that the calves had grown into adult bulls overnight as they were Asuras in disguise. The bulls started to torment the people and Kumban was unable to find a person who could control them. Soon Nappinnai turned three years old when Yashoda visited her brother along with a five year old Krishna.

‘Your son is very beautiful! I can see that He will turn into a handsome youth. I wish I can promise Nappinnai to Him but I made a foolish vow that I will give her hand in marriage only to the man who can control all seven bulls tied in my barn,’ said Kumban.‘Uncle, don’t worry,’ said Krishna, ‘I will subdue those bulls this very second!’Kumban laughed at the sweet child but was terrified when Krishna went in search of the bulls. ‘Yashoda stop your son! I am afraid that He might get hurt!’ As Yashoda and Kumban rushed to the barn they found that Krishna had killed all seven bulls with one blow! ‘What a marvel!’ exclaimed Kumban.As promised he gave Nappinnai in marriage to Krishna but as they were only children, Kumban allowed Yashoda to take Nappinnai with her so that she could raise the two together. This story is mentioned by Swami Desikan in Yadhavabudhayam. 

Holy Vedas: Nila Suktam.

Nila Suktam ( From Taittiriya Samhita 4.4.12-13) Nila Suktam, also known as Vishnu Patni Suktam is recited as part of Pancha Suktam. This sukta is dedicated to Nila Devi who is a consort of Vishnu. The fact that Bhu Devi and Sri Devi are two wives of Vishnu is well known. Basically if Bhu is Vishnu's consort at physical level and Sri is His consort at mental level, Nila represents the vital force of Him that helps in connecting Bhu and Sri.Stomathrayasthrimse bhuvanasya pathni,Vivasvadwathe abhi nom grunahi,Gruthawathi savithar aadhipathyai payasvathi,Ranthir aashaa na asthu.Oh,one among three and thirty fold Stoma, you protect the world,You are breathed by Vivaswan, please hear our prayers and respond,Oh creator,rich in clarity and knowledge,Engulf me with your love from all directions.Dhruva disaam vishnupathni aghora,Asya eeshaana sahaso ya manotha,Make all directions stable,oh consort of peaceful Vishnu,Who is the deity of strong and adored by all.Brahaspathir mathariswotha,Vayu sandhuvanaa vata,Abhi no granathu.Let Brahaspathi, VayuAnd matharishva be pleasant towards us.May all of them bless us.Vishtambho dhivoDharuna pridhvya,Asyeshana jagatho Vishnu pathniVisvavayachaa ishayanthi subhoothiHiva no asthu adithir upasathe.The consort of Vishnu props the heaven,Supports the earth,Rules the world,She occupies everywhere,Impels the desirable andgives happiness to all,Let Adithi be peaceful to us and place us in her lap.Explanation :The term " Gruthawathi savithar aadhipathyai payasvathi " is often translated as 'Rich ighee, O Savitr, through thy overlordship'. So She is addressed as Savitr, who gives us ghee and milk. What is this milk and ghee is one question. How does niLa give it, is another.The question -What is this milk and ghee?Quite a few terms get repeated in the Vedas with wide range of symbolisms. One among these oft-repeated terms is 'Go' and another is 'Ghrta'. In ordinary parlance 'Go' means cow and ghrta means ghee. Since these two are connected (the 'Go' gives ghee)we have to see what go stands for in the vedic verses. The 'Go' is said to be an 'offering' in many verses.This does not mean that the physical body of the go is offered in the yajna! In some places it means the animal cow. But at all the places where it is mentioned in the veads, it does not mean cow. In most verses of vedas, it refers to a ray of knowledge! Hence 'Go' is translated as Ray, not cow. For instance, 'Gochara' is not 'cow-moving', it is 'becoming aware'. Similarly this term 'Ghrta' in the opening verse of Nila suktam, "Ghruthavati" does not mean one rich in ghee.The root word of 'Ghrta' is 'Ghr' which means 'shining'. Since 'Ghrta' is got from 'Go' (ghee from cow), this means that ray of knowledge gives rise to faculties of vital importance.Thus we understand that Nila is one who lords over the facultiesthat are crucial for gaining knowledge and gives it to us. Knowledge or thought is the end result of this faculty. Knowledge or thought is of the mental level. But to attain that level we need to have a robust system of vital fluids that connect the physical with the mental level ('Svah'). This is indicated by ghee offered in the yajna of agni ('Bhu') in order to reap the benefits of the yajna ('Svah'). The ghee is therefore symbolic of the 'Bhuvah', manifestation at the vital level.

music harmony.

Music can bring harmony peace in stress prone life today. Even plants grow fast in a musical environment. Music is considered a fifth Veda. Vedas are commandments of the creator for a happy healthy and peaceful world. Indian music has a long and unbroken tradition and is an accumulated heritage of centuries, it is believed that sage Narada introduced the art of music to the world. 
The Nadabrahma is the sound that pervades the whole universe. 
Organised Indian music owes its origin to Sama Veda. The first reference to music was made by Panini 500BC. the first reference to musical theory is found in Rikpratisakhya 400BC.
Bharata's Natya shastra establishes clearly elaborating the octaves divided into 22 keys. Dathilam also endorses the existences of  22 sruti per octave and further claims that these twenty two are the only ones a human body can make.
In the beginning music was devotional in content and was purely used for ritualistic purposes restricted to temples.
Samagana: chanting of the verse set to musical patterns.
Jatigan evolved to narrate the epics. Prabandha Sangeet written in Sanskrit.
The Gupta period is considered a golden era in the development of Indian Music. Natya Shastra and Brihaddeshi are written during this period.
Indian classical music developed from the ritualistic music in association with folk music and other musical expressions developing into a characteristic art. two schools of Music resulted the Hindustani and Carnatic. The Carnatic is Kriti based and sahitya oriented while the Hindustani emphisises of musical structure and possibilities of improvisation in it. (Shudha swara saptaka) the carnatic music retained the traditional octave.

"Maate Malayadhwaja" is a prayer to the Hindu goddess Madurai Meenakshy Devi. Sanskrit.

maatE malayadwaja (daru varNam)

raag: kamas
taaL: aadi

28 harikaambhOji janya
ArOhaNam: S M1 G3 M1 P D2 N2 S
avarOhaNam: S N2 D2 P M1 G3 R2 S

Composer: HarikEshanallur Mutayyaa Bhaagavatar

pallavi

mAtE malayadwaja pANDya samjATE mAtanga vadana guha

(mAtE)

anupallavi

shAtOdhari shankari chAmuNDEshvari chandrakalAdhari tAyE gaurI

(mAtE)

Swara

DaDa NDDN DDND DNPM | DaDa NRSN SDNS DPMM ||

DaDa NGRN RSND PNDM | DaDa MGMP MPDD NNDM ||

DaD RSNDN DaDa MDNMN | DaDa SSPDN DaDa MGRSN ||

DaDP DaDN DaDS DaRD | MGR SNDa NSNN DDPM ||

Jathi

thAmthAm thakajoNu dadanida dimithika | dAdA kukuthari thajaNutha dapamama ||

dAdA nigarini risadhimi tharikita | jamjam thakitatha kukuthari Namthari || 

dAthathin ginathari jEkumada nithaka | Namthasa sathimitha thomthadi mithakita || 

dAdapa dAdatha rEkusa dArijam | magari sanidA nisanini dadapama ||

SAhityA

dAtA sakala kalA nipuNa chatura 

dAtA vividha matha samaya samarasa 

dAtA sulabha hrdaya madhura vachana

dAtA sarasa ruchiratara svara laya

gIta sukhada nija bhAva rasika vara 

dAtA mahishUra nAda nAlvaTi shrI kriShNa rAjEndrara tAyE

sadA pore mahite harikEsha manOharE sadayE

(mAtE)

charaNam
shyAmE sakala bhuvana sArvabhaumE shashi maNDala madyagE 

ma, ma pani dada papa magamapa ma ma nida masani dapa da
(shyAmE)

nidanida dapapama papa nidapama gapama nidama sanidapa manida
(shyAmE)

sa sa sa nidanisa nidapa magamapa mamama samagama pasanida ni
nidani padani mapadani gamapadani samagama padani samagari sasanida pada
(shyAmE)

gani magamadani sama nigama sanima nidaga nigari dada rini sadani pada samagama nida nidamaga
(shyAmE)

(mAtE)

---------------------------------------------------

Meaning:

O Mother! You are the daughter of the Pandya king Malayadhwaja,

You are the lady with the face glowing green.

O Mother! You have the beauty of the moon.

You have the great expertise in all the arts,

You allow equal rights to all the creeds,

You are soft and sweet spoken,

You express affection in music and rhythm,

You inspire us with your beautiful and expressive song,

You have gained fame for killing the demon, Mahishasura,

You protect and care for Sri Krishna Rajendra, the Maharaja of Mysore,

Even pray to Siva and the mother Parvati.

Mother! You glow with the blue colour,

You care for the whole world,

You glow like a full moon.

tale depicts the futility of desiring power over others and the strength of God's protection over his fully surrendered devotees

After Hiranyakashipu's younger Brother Hiranyaksha's death at the hands of the Varaha avatar of Vishnu, Hiranyakashipu comes to hate Vishnu. He decides to kill him by gaining mystical powers, which he believes Brahma, the chief among the devas, will award to him if he undergoes many years of great austerity and penance, just as Brahma awarded powers to other Rakshasas.

This initially seemed to work as planned, with Brahma becoming pleased by Hiranyakashipu's austerities.^[4] Brahma appears before Hiranyakashipu and offers him a boon of his choice. But when Hiranyakashipu asks for immortality, Brahma refuses. Hiranyakashipu then makes the following request:

O my lord, O best of the givers of benediction, if you will kindly grant me the benediction I desire, please let me not meet death from any of the living entities created by you.

Grant me that I not die within any residence or outside any residence, during the daytime or at night, nor on the ground or in the sky. Grant me that my death not be brought by any being other than those created by you, nor by any weapon, nor by any human being or animal.

Grant me that I not meet death from any entity, living or nonliving. Grant me, further, that I not be killed by any demigod or demon or by any great snake from the lower planets. Since no one can kill you in the battlefield, you have no competitor. Therefore, grant me the benediction that I too may have no rival. Give me sole lordship over all the living entities and presiding deities, and give me all the glories obtained by that position. Furthermore, give me all the mystic powers attained by long austerities and the practice of yoga, for these cannot be lost at any time.^[5]

In other Puranas, many variations of the boon are given. The Shiva Purana mentions that Hiranyakashipu asked Brahma that he would be invulnerable to dry or wet weapons, thunderbolts, mountains, trees, missiles or any form of weapon. The Vayu Purana mentions that Hiranyakashipu asked to be so powerful, only Vishnu would slay him. Other variations include not being slain by any living being, not at daytime or nighttime and not above or below.

In section 14, the Anusasana Parva of the Mahabharata, the Sage Upamanyu briefly mentioned to Krishna that Hiranyakashipu also performed another penance to please Lord Shiva. Shiva granted Hiranyakashipu the boon that he would have unrivalled combat prowess, exceeding skill in the use of bow and other weapons as well as the powers of all the gods, including Indra, Yama, Kubera, Sūrya, Agni, Vayu, Soma and Varuna.

In consequence of these two boons, Hiranyakashipu become so mighty that he was able to shake the very Himalayas down to their roots. Ravana once tried to lift Hiranyakashipu's earrings but he was unable to do so because they were very heavy.

The Brahmanda Purana mentions that Hiranyakashipu ruled for 107,280,000 years.

Hiranyakashipu wielding a mace against Narasimha

Whilst Hiranyakashipu is performing the penance to be granted this boon, Indra and the other devas attack his home,^[6] seizing the opportunity in his absence. At this point the divine sage Narada intervenes to protect Hiranyakashipu's wife Kayadhu,^[7] whom he describes as 'sinless'.^[8] Narada takes Kayadhu into his care, and while she is under his guidance, her unborn child (Hiranyakashipu's son) Prahlada becomes affected by the transcendental instructions of the sage even in the womb. Later, growing as a child, Prahlada begins to show symptoms of Narada's prenatal training and gradually becomes recognised as a devoted follower of Vishnu, much to his father's disappointment.^[9]

Hiranyakashipu eventually becomes so angry and upset at his son's devotion to Vishnu (whom he sees as his mortal enemy) that he decides he must kill him^[10] but each time he attempts to kill the boy, Prahlada is protected by Vishnu's mystical power. When asked, Prahlada refuses to acknowledge his father as the supreme lord of the universe and claims that Vishnu is all-pervading and omnipresent. To which Hiranyakashipu points to a nearby pillar and asks if 'his Vishnu' is in it:

"O most unfortunate Prahlada, you have always described a supreme being other than me, a supreme being who is above everything, who is the controller of everyone, and who is all-pervading. But where is He? If He is everywhere, then why is He not present before me in this pillar?"^[11]

Vishnu as Narasimha kills Hiranyakashipu, stone sculpture from Halebidu, Karnataka

Prahlada then answers, He was, He is and He will be. (In an alternate version of the story, Prahlada answers He is in pillars, and he is in the least twig.) Hiranyakashipu, unable to control his anger, smashes the pillar with his mace. A tumultuous sound is heard, and Vishnu in the form of Narasimha appears from the broken pillar and moves to attack Hiranyakashipu in defence of Prahlada.

Vishnu has chosen here to appear in the form of Narasimha in order to be able to kill Hiranyakashipu without violating the boon given by Brahma. Hiranyakashipu cannot be killed by human, deva or animal, but Narasimha is none of these, as he is a form of Vishnu (a deva) incarnate as part human, part animal. He comes upon Hiranyakashipu at twilight (when it is neither day nor night) on the threshold of a courtyard (neither indoors nor out), and puts the demon on his thighs (neither earth nor space). Using his nails (neither animate nor inanimate) as weapons, he disembowels and kills the demon.^[12]

Even after Hiranyakashipu's death, none of the gods and demigods present are able to calm Narasimha's fury, not even Shiva. So all the gods and goddesses call His consort, the goddess Lakshmi, but she is also unable to do so. Then, at the request of Brahma, Prahlada is presented to Narasimha, who is finally calmed by the prayers of his devotee.^[13]

he who chooses has been chosen.

A magnificent phrase and so true.
He who chooses the Divine has been chosen by the Divine. The Divine holds him tight and will not let go. It is this choosing by the Divine that gives some people the inner confidence and the certitude that they feel. They seem to have the courage to face any mountainous difficulty. for they have the assurance of arriving. This certitude gives them unfailing patience, and indomitable courage to face obstacles.
Put yourself with all your heart and all your strength into God"s hands. Make no conditions, ask for nothing, not even for siddhi nothing at all except that in you and through you His will may be directly performed for those who demand from him he gives what they demand, but to those who give themselves and demand nothing. He gives everything that they might otherwise have asked or needed and in addition he gives himself and the spontaneous boons of his love. 
for them the calm the light the power the bliss the freedom the wideness the heights of knowledge, the seas of Ananda.

The power of prayer.

The life of man is a life of wants and needs and therefore of desires, not only in his physical and vital,but in his mental and spiritual being. When he becomes conscious of a greater Power governing the world, he approaches it through prayer for fulfillment of his needs, for help in his rough journey, for protection and aid in his struggle.
Prayer helps to prepare us for  a relation with the divine its power and sense is to put the will, aspiration and faith of man into touch with the divine. At first it is there a consistent at the lower plane mere egoism and self delusion gradually we can draw towards the spiritual truth which is behind it. It is not then the giving of thing asked for that matters, but the relation itself, the contact of man's life with God, the conscious interchange. In spiritual matters and in the seeking of spiritual gains, this conscious relation is a great power; it is a greater power than our own entirely self reliant struggle and effort and it brings a fuller spiritual growth andf experience. Necessarily in the end prayer either ceases in the greater thing for which it prepared us, in fact the form we call prayer is not itself essential so long as the faith, the will, the aspiration are there, or it remains only for the joy of the relation. The object it seeks to realize, becomes higher and higher  until we reach the highest motiveless devotion which is that of Divine love pure and simple without any other demand or longing.

We must learn to rely on the divine grace and call for its help in all circumstances then it will work out constant miracles.
If you have an aspiration sincere enough and  a prayer intense enough you can bring down in you something that will change everything. truly it changes everything. A magical power.