3mullu.

 

https://youtu.be/XM2Ae1eWE8c

muLLu koneya mElE mUru kereya katti eradu thumbadhu ondhu thumbalE illa

Translation:

Three lakes are built on the tip of a thorn and two cannot be filled and one is not filled. Tip of a thorn represents infinitesimally small entity. Here it means jIva. why?

"ashvabAlAgramAdAya vibhajya shatadhA hi tat.h | punashcha shatadhA bhinnaM kiyanmAnaM bhavishyati | tAvad.hbrahmAdi\ - jIvAnAM parimANaM prakIrtitaM ||"

If one takes the tip of horse's tail and splits into one hundred parts and takes one part and further divides into one hundred parts, that is known to be the size of the jIvas starting from Brahma.

Perennial Meaning:

Lake represents body. The jIva or svarupa Deha is constituted by three bodies - Anadi Linga Deha (Casual Body), Aniruddha Deha OR Sukshma Deha (Subtle Body) and Sthula Deha (Gross body).

The first two Dehas, viz. Linga Deha and Sukshma Deha cannot be filled with Sadhanodka (meaning not possible to accomplish Sadhana), while the Sthula Deha i.e., Gross body can be utilized for Sadhana. But even this is not filled because our Sadhana is not yet complete or we are not doing enough Sadhana.

thumbalilladha kerege bamdharu mUvaru oddaru ibbaru kuntaru obbage kale illa

Translation:

For the lake that is not filled, came three stone-cutters or diggers. Two are lame and one does not have legs.

Perennial Meaning:

Three stone-workers are three stages that happen to the Sthula Deha I.e. Gross Body -Boyhood, Youth and Old age.

Boyhood and Old age are like lame men. In Boyhood, one is immature and indulges in fun and playing. In old age insecurity, weakness and fatigue set in. Thus these two are hard to utilize for Sadhana. While in Youth, one has lot of strength to do Sadhana, but there is little effort or willingness to perceive. Thus not having willingness is like not having leg.

kAlilladha oddage kottaru mUru emmegaLa eradu baradu ondhakkaruvE illa

Translation:

Legless worker is given three buffalos. Two buffalos are barren and one does not have calf.

Perennial Meaning:

The three buffalos are the three desires known as Ishhanatrayaru – wife (Madadhi), children (Makkalu) and wealth (Iswarya). It is well known that when in Youth, the three desires set in. Wife and children are hindrances to Dharmasadhana and hence like a barren baffalo. One may argue what if they are cooperative in Dharmasadhana. But, still the Bandha or the bondage is a handicap in doing full Sadhana. Wealth need not be Dharma Pratibandhaka and instead it can be Dharmasadhaka. But more often than not, it is used for materialist pleasure seeking only and hence it is like a buffalo without calf. Thus not having calf is like not having "Dharma-Chitta" (- the person does not utilize all wealth only for Dharma Karyas).

having calf is like not having "Dharma-Chitta" (- the person does not utilize all wealth only for Dharma Karyas).

karuvilladha emmege kottaru mUru honnugaLa eradu savakalu ondhu sallalE illa

Translation:

Three piles of Gold were given to the buffalo without calf. Two were utilized and one was never utilized.

Perennial Meaning:

The wealth (Gold) can be spent in three ways –

1. Dharma Marga 2. Adharma Marga 3. Preserve for the generation

One may observe that it takes the course of the last two. The wealth is either used for wrong purpose or preserved for the future generations, but it is utilized. The first one - Dharma Marga - is not utilized at all.

salladhidhdha honnige bandharu mUvaru notagAraru ibbaru kurudaru obbage kaNNE illa

Translation:

For the wealth, which is not utilized in Dharma Marga, came three observers.

Perennial Meaning:

Two are blind and one does not have eyes.

The three observers are the three kinds of Karmas 1. Sanchita 2. Agami & 3. Prarabdha. One does not know any thing about the Sanchita and Agami Karamas as one is Past and the other Is Future and so they are like blind men. But one can gauge Prarabdha, the third one as that is reflected in what happens to us in this present life. Thus it is perceivable, but still one is so engrossed in materialistic pleasures, that one has no eye to see the third one also.

kaNNilladha notagArage kottaru mUru UrugaLa eradu hALu ondhakke okkalE illa

Translation:

Three towns are given to the eyeless observer. Two are deserted and one does not have any inhabitants.

Perennial Meaning:

All of us, who are undergoing Prarabdha, are equipped with Three Gunas - Sattva, Rajas and Tamas. Rajas and Tamas cannot lead to Moksha and so they are like deserted towns. Even though Sattva Marga can lead us to Moksha, one does not use it and so it is like a town having no inhabitants.

okkalilladha Urige bandharu mUvaru kumbAraru ibbaru choncharu obbage kayyE illa

Translation:

Three potters came to the town without inhabitants. Two are crippled arms and one does not have arm.

Perennial Meaning:

Sattva Guna can be further classified as Sattvatamas, Sattvarajas and Sattvasattva. The three Abhimani Devatas for these are Rudra, Brahma and Vishnu respectively.

Rudra and Brahma are not independent and so they are crippled (Svatantro Bhagavan Vishnu- only Lord Vishnu is independent). Though Vishnu is independent and capable of giving us Moksha, He has not relieved us from this Samsara. Thus "not having arm/hand" is to be taken figuratively to mean not wiling to help us.

kai illadha kumbAranu mAdidha mUru madikegaLa eradu odaku ondhakke budavE illa

Translation:

The Potter without hands, made three pots - two have holes (broken) and one does not have bottom.

Perennial Meaning:

Vishnu, who has not used His hand to help us, gave three tools - Viveka (knowledge), Vyragya (detachment) and Bhakti (devotion).

We don't have Knowledge and Detachment and so they are like pot with holes. We try to have Devotion, but Devotion without Knowledge and Detachment is like a bottomless pot. Devotion must have the support of Knowledge and Detachment. Otherwise it is futile.

budavillada madikege hAkidharu mUru akkikALa eradu bEyadhu ondhu bEyalE illa

Translation:

Three rice grains were put in this bottomless pot. Two were unable to be cooked and one was uncooked.

Perennial Meaning:

The bottomless devotion has three forms which are like thee rice grains - Sattvika Bhakti, Rajasika Bhakti and Tamasika Bhakti.

Rajasika Bhakti and Tamasika Bhakti are devotion of pomp and show cannot lead us to moksha and so they unable to be cooked. Sattvika Bhakti can lead us to moksha, but we are not utilizing it and so this is uncooked.

bEyalilladha akkige bandharu mUvaru nentaru ibbaru uNNaru obbage hasivE illa

Translation:

Three relatives came to eat this uncooked grain. Two don't eat and one is not hungry.

Perennial Meaning:

This Sattvika Bhakti can be exercized by the three "Karana-s" (means, known as Trikarana-s), viz. Mind, Speech and Action (thought, word and deed). Speech and Action without Thought cannot lead us to moksha. Also at the end body gets destroyed, the tongue and body cannot taste the moksharasa. Mind and chitjnana can lead us to moksha, but if jijnasattva itself is lacking. The mind is not hungry.

hasive illadha nentage kottaru mUru kaNapegaLa eradu thAkadhu ondhu thAkalE illa

Translation:

This hunger less relative is given (hit with) three cudgel (punishing rods). Two can't touch and one doesn’t touch.

Perennial Meaning:

The Mind is put to pain by the sorrows of Past, Future and Current Births. We have no clue about the Past and Future Births. Thus we don't realize those pains and so they can't touch. We experience the pain of Current Birth and so it certainly can have impact on us; but unfortunately, it is not having an impact on us as we are either carried away with the pleasure experiences or always repenting on the pain experiences.

thAkalilladha kaNapeya thAkisi sadhgathIya nIyabEku purandhara viTTala rAya

Translation:

By making the untouching cudgel touch us, Oh Purandara Vitthala! please grant us moksha.

Perennial Meaning:

By making us realize the impact of the sorrow of current birth, Oh Purandara Vitthala! Guide us on the path of moksha by giving knowledge, devotion and detachment and grace us with moksha

Alwar utsavam kanchi

 02.11.22

briliance

 Devotees visiting the Sriranganathaswamy Temple in Srirangam never cease to be amazed by the lustrous, majestic gopuram that is visible miles before one actually reaches the destination. The light atop the gopuram shines brighter than any. When devotees stand in front of Lord Ranganatha, they are bedazzled by Him. However, they never tire at the sight of Ranganayaki Thayar when they enter her sanctum sanctorum. They are transfixed by the sight of Her, resplendent in silks and jewellery; however everything pales in comparison to Her benevolent smile, which lights up the entire temple and shines like a celestial light on the gopuram. In his work Sri Gunaratna Kosam, Parasara Bhattar hails Her as Sriranga harmyatala mangala Deeparekham. The very essence of Thayar is to bestow everything a devotee desires and more, when he stands in front of Her with folded hands, said Dhamal Perundevi in a lecture.

When a devotee prays to God, seeking His grace, Perumal might be hesitant to overlook the sinner’s deeds, but Thayar will recommend that He overlook human frailty. When Perumal took avatar as Rama, Thayar descended on earth as Sita to help the Lord dispel the darkness of adharma and illuminate the world with dharma. It is for this reason that She was in Ashoka Vana with great patience, to bring forth the light of dharma through Rama. But for this sinful deed of Her abduction and imprisonment, Rama would not have had a reason to wage war on Lanka. She rushes to help Perumal establish dharma. As Parasara Bhattar says, Thayar is deeparekha, or a brilliant streak of lightning that lights up the cloudy, dark sky on a stormy night. She is the light to the Lord’s dark hue. She is the giver of everything, including faith, in a human being.

gadya padam.

 

रामकृष्णचरितम् गद्यपद्यात्मकं 


पृथिवीभरपरिहृत्यै सुरवरसम्प्रार्थितोऽत्र भूमितले ।
नृरूपेण तमोनुद्वंशे सकलोऽप्यवातरद्विमले ॥ १॥

पितृबन्धमोचकोऽभूद्यः स्वोत्पत्त्या प्रदश्र्य निजरूपम् ।
प्राक्स्मृत्यै स पितृभ्यां तदनुमतं स्वीचकार सद्रूपम् ॥ २॥

नीता गुरुणान्यत्र च देवरिपून्हन्तुकाम एव पुरा ।
स्त्रीवधरूपां गणपतिपूजां चक्रे बभूव साऽपि वरा ॥ ३॥

शेषसहायो हतवानसुरान्यज्ञद्रुहो महावीरः ।
स्वमतं ततान यज्ञं द्विजदारानुद्दधार वरधीरः ॥ ४॥

(गद्यम्)अथ स भगवान् क्षत्ररूपेणावतीर्णस्तमोऽनुत्कुलभूषणो
विप्रवरेण नीतो निजपूर्वपत्नीपरिणयं चिकीर्षुर्न केनाप्युत्थापितं
न नमितं च राजाभिमानचापं लीलयैवादाय सहसैव बभञ्ज ॥ ५॥

कुमारशापेन वैकुण्ठादपि पतितं नीचतां गतमात्मानं वृणानं राजानं
समागतमालोच्य पूर्वं म्लायितवदनापि पद्मसदना हृष्टवदना सती
स्वयमेव स्वपतिं वृतवती ॥ ६॥

वव्रे श्रियं स विजयश्रिया स्वभागं जहार मृगप इव ।
हृष्टभ्रातयुतः स प्रतस्थ ईशः प्रभुः कृतार्थ इव ॥ ७॥

(गद्यम्)अथ ससैन्यकः सभ्रातृकः सपरिग्रहो भगवान् स्वराष्ट्रं
प्रयास्यन्मेघगम्भीरया वाचा गर्जन्तं पृष्ठत आगतं द्विषन्तं निर्जित्य
विजयी सन्स्वनगरं प्राविशत् ॥ ८॥

ईदृग्गुणा यस्य न वर्णितुं यान् शेषोऽपि शक्तः क कथा परेषाम् ।
स बद्धसेतुर्जितदेववैरिर्नाथो रघूणामथवा यदूनाम ॥ ९॥

इति श्रीवासुदेवानन्दसरस्वतीविरचितं श्रीरामकृष्णचरितं सम्पूर्णम् ।

sri lakshmi gadyam.

 

 श्रीलक्ष्मीगद्यम् 


                श्रीरस्तु ।
    श्रीवेङ्कटेशमहिषी श्रितकल्पवल्ली
    पद्मावती विजयतामिह पद्महस्ता ।
    श्रीवेङ्कटाख्य धरणीभृदुपत्यकायां
    या श्रीशुकस्य नगरे कमलाकरे भूत् ॥ १॥

भगवति जयजय पद्मावति हे ॥ १॥

भागवतनिकर बहुतर भयकर बहुलोद्यम यमसद्मायति हे ॥ २॥

भविजन भयनाशि भाग्यपयोराशि वेलातिगलोल विपुलतरोल्लोल
वीचिलीलावहे ॥३॥

पद्मजभवयुवति प्रमुखामरयुवति परिचारकयुवति वितति सरति सतत
विरचित परिचरण चरणाम्भोरुहे ॥ ४॥

अकुण्ठवैकुण्ठ महाविभूतिनायकि ॥ ५॥

अखिलाण्डकोटि ब्रह्माण्डनायकि ॥ ६॥

श्रीवेङ्कटनायकि ॥ ७॥

श्रीमति पद्मावति ॥ ८॥

जय विजयीभव ॥ ९॥

    क्षीराम्भोराशिसारैः प्रभवति रुचिरैः यत्स्वरूपे प्रदीपे
    शेषाण्येषामृजीषाण्य जनिषत स्सुधाकल्पदेवाङ्गनाद्याः ।
    यस्यास्सिंहासनस्य प्रविलसति सदा तोरणं वैजयन्ती
    सेयं श्रीवेङ्कटाद्रि प्रभुवरमहिषी भातु पद्मावती श्रीः ॥ २॥

जय जय जय जगदीश्वरकमलापति करुणारस वरुणालयवेले ॥ १॥

चरणाम्बुज शरणागत करुणारस वरुणालय मुरबाधन
करबोधन सफलीकृत शरणागत जनतागमवेले ॥ २॥

किञ्चिदुदञ्चित सुस्मितभञ्जित चन्द्रकलामदसूचित सम्पद
विमल विलोचन जितकमलानन सकृदवलोकन सज्जनदुर्जन
भेदविलोपन लीलालोले ॥ ३॥

शोभनशीले ॥ ४॥

शुभगणमाले ॥ ५॥

सुन्दरभाले ॥ ६॥

कुटिलनिरन्तर कुन्तलमाले ॥ ७॥

मणिवरविरचित मञ्जुलमाले ॥ ८॥

पद्म सुरभिगन्ध मार्दवमकरन्द फलिताकृतिबन्ध पद्मिनी बाले ॥ ९॥

अकुण्ठवैकुण्ठ महाविभूति नायकि ॥ १०॥

अखिलाण्डकोटि ब्रह्माण्डनायकि ॥ ११॥

श्रीवेङ्कटनायकि ॥ १२॥

श्रीमति पद्मावति ॥ १३॥

जय विजयीभव ॥ १४॥

    श्रीशैलानन्तसूरे स्सधव मुपवने चोरलीलां चरन्ती
    चाम्पेये तेन बद्धा स्वपतिमवरयत्तस्य कन्या सती या ।
    यस्याः श्रीशैलपूर्ण श्श्वशुरति च हरे स्तातभावं प्रपन्नः
    सेयं श्रीवेङ्कटाद्रि प्रभुवरमहिशी भातु पद्मावती श्रीः ॥ ३॥

खर्वीभवदतिगर्वी कृत गुरुमेर्वीशगिरि मुखोर्वीधरकुल
दर्वीकरदयितोर्वी धर शिखरोर्वी फणिपति गुर्वीश्वरकृत
रामानुजमुनि नामाङ्कित बहुभूमाश्रय सुरधामालय वरनन्दन वन
सुन्दरतरानन्द मन्दिरानन्त गुरुवनानन्त केलियुत निभृततर
विहृति रत लीलाचोर राजकुमार निजपति स्वैरसहविहार समय
निभृतोषित फणिपति गुरुभक्ति पाशवशंवद निगृहीताराम
चम्पक निबद्धे ॥ १॥

भक्तजनावन बद्ध श्रद्धे ॥ २॥

भजन विमुख भविजन भगवदुपसदन समय निरीक्षण
सन्तत सन्नद्धे ॥ ३॥

भागधेयगुरु भव्यशेषगुरु बाहुमूल धृत बालिकाभूते ॥ ४॥

श्रीवेङ्कटनाथ वरपरिगृहीते ॥ ५॥

श्रीवेङ्कटनाथतातभूत श्रीशैलपूर्णगुरु गृहस्नुषाभूते ॥ ६॥

अकुण्ठवैकुण्ठ महाविभूतिनायकि ॥ ७॥

अखिलाण्डकोटि ब्रह्माण्डनायकि ॥ ८॥

श्रीवेङ्कटनायकि ॥ ९॥

श्रीमति पद्मावति ॥ १०॥

जय विजयीभव ॥ ११॥

    श्रीशैले केलिकाले मुनिसमुपगमे या भयात्प्राक् प्रयाता
    तस्यैवोपत्यकायां तदनु शुकपुरे पद्मकासारमध्ये ।
    प्रादुर्भूताऽरविन्दे विकचदलचये पत्युरुग्रैस्तपोभिः
    सेयं श्रीवेङ्कटाद्रिप्रभुवरमहिषी भातु पद्मावती श्रीः ॥ ४॥

भद्रे ॥ १॥

भक्तजनावन निर्निद्रे ॥ २॥

भगवद्दक्षिण वक्षोलक्षण लाक्षालक्षित मृदुपदमुद्रे ॥ ३॥

भञ्जित भव्यनव्यदरदलितदल मृदुल कोकनद मदविलस
दधरोर्ध्व विन्यास सव्यापसव्यकर विराजदनितर शरणभक्तगण
निजचरण शरणीकरणाभय वितरण निपुण
निरूपण निर्निद्रमुद्रे ॥ ४॥

उल्लसदूर्ध्व तरापरकर शिखरयुगल शेखर निजमञ्जिम
मदभञ्जन कुशलवदन विधुमण्डल विलोकन विदीर्ण हृदयता
विभ्रमधरदर विदलितदल कोमल कमलमुकुल युगलनिरर्गल
विनिर्गलत्कान्ति सुमुद्रे ॥ ५॥

श्रीवेङ्कट शिखरसहमहिषी निकर कान्तलीलावसर सङ्गतमुनिनिकर
समुदित बहुलतर भयलसदपसारकेलि बहुमान्ये ॥ ६॥

श्रीशैलाधीश रचित दिनाधीश बिम्बरमाधीशविषय तपोजन्ये ॥ ७॥

श्रीशैलासन्न शुकपुरीसम्पन्न पद्मसर उत्पन्न पद्मिनीकन्ये ॥ ८॥

पद्म सरोवर्य विरचित महाश्चर्य घोरतपश्चर्य
श्रीशुकमुनिधुर्य कामित वदान्ये ॥ ९॥

मानव कर्मजाल दुर्मलमर्म निर्मूलन लब्धवर्ण निजसलिलजवर्ण
निर्जित दुर्वर्ण वज्रस्फटिक सवर्ण सलिल सम्पूर्ण
सुवर्णमुखरी सैकत सञ्जात सन्तत मकरन्द बिन्दुसन्दोह
निष्यन्द सन्दानितामन्दानन्द मिलिन्द बृन्द मधुरतर झङ्काररव
रुचिरसन्ततसम्फुल्ल मल्ली मालती प्रमुख व्रतति वितति कुन्दकुरवक
मरुवक दमनकादि गुल्मकुसुम महिम घुम घुमित सर्व दिङ्मुख
सर्वतोमुख महनीयामन्द माकन्दाविरल नारिकेल निरवधिक क्रमुक
प्रमुख तरुनिकरवीथि रमणीय विपुल तटोद्यान विहारिणि ॥ १०॥

मञ्जुलतर मणिहारिणि ॥ ११॥

महनीयतर मणिजिततरणि मकुटमनोहारिणि ॥ १२॥

मन्थरतर सुन्दरगति मत्तमराल युवति सुगति मदापहारिणि ॥ १३॥

कलकण्ठ युवाकुण्ठ कण्ठनाद कलव्याहारिणि ॥ १४॥

अकुण्ठवैकुण्ठ महाविभूतिनायकि ॥ १५॥

अखिलाण्डकोटि ब्रह्माण्डनायकि ॥ १६॥

श्रीवेङ्कटनायकि ॥ १७॥

श्रीमति पद्मावति ॥ १८॥

जय विजयीभव ॥ १९॥

    यां लावण्यनदीं वदन्ति कवयः श्रीमाधवाम्भोनिधिं
    गच्छन्तीं स्ववशङ्गतांश्च तरसा जन्तून्नयन्तीमपि ।
    यस्या मानसनेत्रहस्त चरणाद्यङ्गानि भूषारुची
    रम्भोजान्यमलोज्ज्वलं च सलिलं सा भातु पद्मावती ॥ ५॥

अम्भोरुहवासिनि ॥ १॥

अम्भोरुहासन प्रमुखाखिल भूतानुशासिनि ॥ २॥

अनवरतात्मनाथ वक्षस्सिंहासनाध्यासिनि ॥ ३॥

अङ्घ्रियुगावतार पथसन्तत सङ्गाहमान घोरतराभङ्गुर
संसार घर्मसन्तप्त मनुज सन्ताप नाशिनि ॥ ४॥

बहुल कुन्तल वदनमण्डल पाणिपल्लव रुचिरलोचन सुभगकन्दरा
बाहुवल्लिका जघन नितम्ब मण्डलमय वितत शैवाल सम्फुल्ल कमल
कुवलय कम्बुकमलिनी नालोत्तुङ्ग विपुलपुलिनशोभिनि ॥ ५॥

माधव महार्णवगाहिनि ॥ ६॥

महितलावण्यमहावाहिनि ॥ ७॥

मुखचन्द्र समुद्यत भालतलविराजमान किञ्चिदुदञ्चित
सूक्ष्माग्र कस्तूरीतिलक शूल समुद्भूतभीति विशीर्णसमुज्झित
सम्मुखभागपरिसरयुगल सरभस विसृमर तिमिर निकर सन्देह
सन्दायि ससीमन्तकुन्तल कान्ते ॥ ८॥

स्फटिक मणिमय कन्दर्प दर्पण सन्देह सन्दोहि सकल जन सम्मोहि
फलफलविमललावण्य ललित सततमुदित मुदितमुखमण्डले ॥ ९॥

महित म्रदिम महिममन्दहासा सहिष्णु तदुदय समुदित
क्लमोदीर्णारुणवर्ण विभ्रमदविडम्बित परिणत बिम्बविद्रुम विलसदोष्ट
युगले ॥ १०॥

परिहसित दरहसित कोकनद कुन्दरद मन्थरतरोद्गत्वर विसृत्वर
कान्तिवीचि कमनीयामन्द मन्दहास सदनवदने ॥ ११॥

समुज्ज्वलतर मणितर्जित तरणिताटङ्क निराटङ्क कन्दलितकान्ति पूर
करम्बित कर्णशष्कुलीवलये ॥ १२॥

बहिरुपगत स्फुरणाधिगतान्तरङ्गण भूषणगण वदन कोशसदन
स्फटिक मणिमय भित्ति शङ्काङ्कुरण चणप्रतिफलित कर्णपूर
कर्णावतंस ताटङ्क कुण्डल मण्डन निगनिगायमान
विमलकपोल मण्डले ॥ १३॥

निजभ्रुकुटी भटीभूत त्र्यक्षा ष्टाक्षद्वादशाक्षसहस्राक्ष
प्रभृति सर्वसुपर्व शोभन भ्रूमण्डले ॥ १४॥

निटलफलक मृगमदतिलकच्छल विलोक लोक विलोचन
दोषविरचित विदलन वदन विधुमण्डल विगलित नासिका प्रणालिका
निगूढ निस्तृत नासाग्रस्थूल मुक्ताफलच्छलाभिव्यक्त वदन
बिलनिलीन कण्ठनालिकान्तः प्रवृत्त ग्रीवामध्योच्छ भागकृत
विभागग्रीवागर्त विनिस्सृत पृथुल विलसदुरोजशैल युगल
निर्झर झरीभूत गम्भीर नाभि ह्रदाव गाढ विलीन दीर्घतर
पृथुल सुधाधारा प्रवाहयुगल विभ्रमाधार विस्पष्ट वीक्ष्यमाण
विशुद्धस्थूल मुक्ताफल माला विद्योतित दिगन्तरे ॥ १५॥

सकलाभरण कलाविलासकृत जङ्गमचिरस्थायि
सौदामनीशङ्काङ्कुरे ॥ १६॥

कनक रशनाकिङ्किणी कलनादिनि ॥ १७॥

निज जनतागुण निजपतिनिकट निवेदिनि ॥१८॥

निखिल जनामोदिनि ॥ १९॥

निजपतिसम्मोदिनि ॥ २०॥

मन्थर तरमेहि ॥ २१॥

मन्दमिममवेहि ॥ २२॥

मयि मन आधेहि ॥ २३॥

मम शुभमवदेहि ॥ २४॥

मङ्गलमयि भाहि ॥ २५॥

अकुण्ठवैकुण्ठ महाविभूतिनायकि ॥ २६॥

अखिलाण्डकोटि ब्रह्माण्डनायकि ॥ २७॥

श्रीवेङ्कटनायकि ॥ २८॥

श्रीमति पद्मावति ॥ २९॥

जय विजयीभव ॥ ३०॥

    जीयाच्छ्री वेङ्कटाद्रि प्रभुवरमहिषी नाम पद्मावती श्रीः
    जीयाच्चास्याः कटाक्षामृतरसरसिको वेङ्कटाद्रे रधीशः
    जीयाच्छ्रीवैष्णवाली हतकुमत कथावीक्षणै रेतदीयैः
    जीयाच्च श्रीशुकर्षेः पुरमनवरतं सर्वसम्पत्समृद्धम् ॥ ६॥

    श्रीरङ्गसूरिणेदं श्रीशैलानन्तसूरिवंश्येन ।
    भक्त्या रचितं गद्यं लक्ष्मीः पद्मावती समादत्ताम् ॥ ७॥

            ॥ श्रीलक्ष्मीगद्यं सम्पूर्णम् ॥

H ashtaka

 बाल समय रवि भक्षि लियो तब,

तीनहुं लोक भयो अंधियारों

ताहि सो त्रास भयो जग को,

यह संकट काहु सों जात  न टारो

देवन आनि करी विनती तब,

छाड़ि दियो रवि कष्ट निवारो

को नहीं जानत है जग में कपि,

संकटमोचन नाम तिहारो, को – १

बालि की त्रास कपीस बसै गिरि,

जात महाप्रभु पंथ निहारो

चौंकि महामुनि शाप दियो तब ,

चाहिए कौन बिचार बिचारो

कैद्विज रूप लिवाय महाप्रभु,

सो तुम दास के शोक निवारो, – को – २

अंगद के संग लेन गए सिय,

खोज कपीश यह बैन उचारो

जीवत ना बचिहौ हम सो  जु ,

बिना सुधि लाये इहाँ पगु धारो

हेरी थके तट सिन्धु सबै तब ,

लाए सिया-सुधि प्राण उबारो,-  को – ३

रावण त्रास दई सिय को तब ,

राक्षसि सो कही सोक निवारो

ताहि समय हनुमान महाप्रभु ,

जाए महा रजनीचर मारो

चाहत सीय असोक सों आगिसु ,

दै प्रभु मुद्रिका सोक निवारो, -को – ४

बान लग्यो उर लछिमन के तब ,

प्राण तजे सुत रावन मारो

लै गृह बैद्य सुषेन समेत ,

तबै गिरि द्रोण सुबीर उपारो

आनि संजीवन हाथ दई तब ,

लछिमन के तुम प्रान उबारो, – को – ५

रावन युद्ध अजान कियो तब ,

नाग कि फांस सबै सिर डारो

श्री रघुनाथ समेत सबै दल ,

मोह भयो यह संकट भारो

आनि खगेस तबै हनुमान जु ,

बंधन काटि सुत्रास निवारो,-  को – ६

बंधु समेत जबै अहिरावन,

लै रघुनाथ पताल सिधारो

देवहिं पूजि भली विधि सों बलि ,

देउ सबै मिलि मन्त्र विचारो

जाये सहाए भयो तब ही ,

अहिरावन सैन्य समेत संहारो,- को – ७

काज किये बड़ देवन के तुम ,

बीर महाप्रभु देखि बिचारो

कौन सो संकट मोर गरीब को ,

जो तुमसो नहिं जात है टारो

बेगि हरो हनुमान महाप्रभु ,

जो कछु संकट होए हमारो,-  को – ८

दोहा-

लाल देह लाली लसे , अरु धरि लाल लंगूर I

बज्र देह दानव दलन , जय जय जय कपि सूर II

H Amrutha vani

 रामायण की भव्य जो माला,

हनुमत उसका रत्न निराला।

निश्चय पूर्वक अलख जगाओ,

जय जय जय बजरंग ध्याओ।।

अंतर्यामी है हनुमंता,

लीला अनहद अमर अनंता।

रामकी निष्ठा नस नस अंदर

रोम रोम रघुनाथ का मंदिर।।

सिद्धि महात्मा ये सुख धाम,

इसको कोटि कोटि प्रमाण।

तुलसीदास के भाग्य जगाये,

साक्षात के दर्श दिखाए।।

सूझ बूझ धैर्य का है स्वामी,

इसके भय खाते खलकामी।

निर्भिमान चरित्र है उसका,

हर एक खेल विचित्र है इसका।।

सुंदरकांड है महिमा इसकी,

ऐसी शोभा और है किसकी।

जिसपे मारुती की हो छाया,

माया जाल ना उसपर आया।।

मंगलमूर्ति महसुखदायक,

लाचारों के सदा सहायक।

कपिराज ये सेवा परायण,

इससे मांगो राम रसायन।।

जिसको दे भक्ति की युक्ति,

जन्म मरण से मलती मुक्ति।

स्वार्थ रहित हर काज है इसका,

राम के मन पे राज है इसका।।

वाल्मीकि ने लिखी है महिमा,

हनुमान के गुणों की गरिमा।

ये ऐसी अनमोल कस्तूरी,

जिसके बिना रामायण अधूरी।

कैसा मधुर स्वाभाव है इसका,

जन जन पर प्रभाव है इसका।

धर्म अनुकूल नीति इसकी,

राम चरण से प्रीती इसकी।

दुर्गम काज सुगम ये करता,

जन मानस की विपदा हरता।

युगो में जैसे सतयुग प्यारा,

सेवको में हनुमान निरारा।

दोहा- श्रद्धा रवि बजरंग की रे मन माला फेर,

भय भद्रा छंट जाएंगे घडी लगे ना देर।।