living.

When one lives in the vicinity of this temple one is automatically blessed.

Chennai and the surroundings are indeed a blessed place.

Living in this city one has no complains every one gets what he desires in abundance.

chennai and its inhabitants have proved it time and again. we are the living legends which carry the message  for eons to experience.   

श्रीपार्थसारथ्यष्टोत्तरशतनामस्तोत्रम् 

ध्यानम् -

मुरान्तकं सुरार्चितं धरापतिं परात्परं

      निरामयं जराहरं करेण वेत्रधारिणम् ।

सदा ऋते प्रतिष्ठितं भजामि विश्वरूपिणं

      सदाशिवप्रियं हरिं नमामि पार्थसारथिम् ॥ १॥

भूपेन तेन मुचुकुन्द महात्मना यः

      संस्थापितोस्त्र मुचुकुन्दपुरे मनोज्ञे ।

शङ्खेन चारुतरवेत्रधृतेन दोष्णा

      संक्षोभयन्तमखिलं भुवनं तमिडे ॥ २॥

पार्थस्य युद्ध विमुखस्य हृदिस्थ मौढ्यम्

      गीतामृतेन शमितं किल येन सद्यः ।

वेदान्तवेद्यमनघं पुरुषं पुराणम्

      तं पार्थसारथिमहं प्रणतोऽस्मि भक्त्या ॥ ३॥

अथ स्तोत्रम् ।

ॐ श्रीकृष्णः पार्थसूतः श्रीतुलसीवनसंश्रितः ।

ईश ईड्य इळाकान्तो लीलार्थमनुजाकृतिः ॥ १॥

कृतभारतयुद्धार्थसूतवेषः श्रियःपतिः ।

व्यासप्रत्यक्षितस्वार्चविग्रहो विमलो विभुः ॥ २॥

कृष्णार्तिघ्नः कैरविणीसरस्तीरविहारभूः ।

रुक्मिणी सात्यकीरामप्रद्युम्नोषाधवान्वितः ॥ ३॥

आत्रेयपूजासन्तुष्टो वृन्दारण्यकृतालयः ।

आनन्दाख्यविमानस्थ आत्रेयर्षिप्रतिष्ठितः ॥ ४॥

प्रपन्नागोहरः पार्थराज्यदो रुक्मिणीप्रियः ।

शङ्खराड्दक्षिणकरो वरदेतरपाणिमान् ॥ ५॥

नन्दकी गोविन्द उरुक्रमः कल्याणकारणम् ।

सुमत्याख्यनृपश्रेष्ठवरदो वेङ्कटेश्वरः ॥ ६॥

नीळाधवो धरानन्दवर्धनो वृष्णि पुङ्गवः ।

सुमत्यवनिपालार्थकुटुम्बसहितः सुधीः ॥ ७॥

वेदवेद्योऽच्युतो यज्ञमूर्तिर्यज्ञभुगुत्तमः ।

सुमतिप्रेमरचितमहोत्सवविधिप्रियः ॥ ८॥

महामतिर्महाभागो महायोगी कविप्रियः ।

विष्णुर्वेङ्कटकृष्णाख्यो वरदो वत्सलोस्नघः ॥ ९॥

सालिग्रामशिलामाली पीनवक्षाः प्रियोत्सवः ।

केशवार्येष्टिसन्तुष्टो यतीन्द्रोत्पत्ति कारणम् ॥ १०॥

मयूरनगरीनाथो जगद्दुरितभञ्जनः ।

गीतोपनिषदाचार्यो विश्वरूपप्रदर्शनः ॥ ११॥

भक्तिसारतपस्तुष्टोस्नन्तोस्नन्तगतिः पतिः ।

भक्तिसारस्तुतस्तोत्रप्रियः पक्षीश्वरध्वजः ॥ १२॥

परकालादिसूक्तीड्यो वासुदेवः सुरारिहा ।

इन्द्रसोमाग्नि वरुणमीनतीर्थविहारभूः ॥ १३॥

गम्भीराम्भस्समद्भूतसद्यःसम्फुल्लपद्मदृक् ।

पञ्चमूर्तिः पञ्चहेतिः पञ्चबाणपिता हरिः ॥ १४॥

मन्मथो वेदवल्लीशो श्रीशः सर्वशुभाश्रयः ।

भृगुपुत्रीप्रियो देवः भृग्वाराधनतोषितः ॥ १५॥

चतुर्भुजः पद्मनाभः शेषशायी सुखायनम् ।

माघशुक्ल द्वादशीकृतोद्वाहश्च कृपानिधिः ॥ १६॥

रामः सीतासमायुक्तो मधुमद्वरदो वसुः ।

ससौमित्रिः सभरतः साञ्जनेयो धनुर्धरः ॥ १७॥

गजेन्द्रवरदस्तार्क्ष्यसमारूढो नृपार्चितः ।

आरूढयोगो नृहरिर्मौद्गल्यवरदोस्मलः ॥ १८॥

शरण्यः शरणः शान्तः शरणागतवत्सलः ।

महामन्त्रार्चनप्रीतो महैश्वर्यप्रदायकः ॥ १९॥

॥ फलश्रुतिः ॥

य इदं परमं पुण्यं नाम्नामष्टोत्तर शतम् ।

पार्थस्य सारथेःस्तोत्रं सर्वाभीष्टप्रदायकम् ॥ १॥

प्रत्यहं प्रातरुत्थाय प्रयतः पठते नरः ।

तस्य विद्या धनं शान्तिः पुष्टिस्तुष्टिश्च जायते ॥ २॥

स्वयमेव हरिः साक्षात् भूत्वा सारथिरुत्तमः ।

तस्य जीवनयात्रायां कुरुते सर्वमङ्गलम् ॥ ३॥

इति श्रीपार्थसारथ्यष्टोत्तरशतनामस्तोत्रं सम्पूर्णम् ।

Agñihotra

 A flood of memories connected with agnihotra. There was this Maharaj who used to stay at our house during the saptaha tatha used to organize in the Gujarathy school at the colony. I had asked him about agnihotra. He had asked for a book or paper to write down two lines that was supposed to be recited everyday at the exact time of sun rise and sun set and to light a lamp. I had given him my prayer book. He was so impressed with my book. I always wrote down my favourite prayer in a note book ever since school days. I remember writing a letter to God too in the very first few books, as they wore I used to make new books. That habit has continued till date only now I have so many more books. 

 In Chennai margali starts on 1st December. 

atmarpanastuthi.

 

 AtmArpaNastuti of shrImad Appayya Dikshitendra

 (With translation by S.N.Sastri)

Srimad Appayya Dikshitendra was one of the greatest

exponents of advaita. He is said to have lived from 1520 to

1593 AD. One of his numerous works is AtmArpaNastuti. It is a

very moving work. The story is that once he wanted to test the

intensity of his devotion. For that purpose he consumed a

 datura seed which produces intoxication and asked his

 disciples to write down all that he said during that state. This

 turned out to be the beautiful AtmArpaNastuti in praise of Lord

 Shiva.

 In this work he has praised Lord Shiva as the highest

 among the Trinity. This should not be understood to mean that

 he was a shaivite with a bias against viShNu. He was an

advaitin and so made no distinction between shiva and viShNu.

He says this clearly in the following shloka:--

 

 Meaning—Let viShNu or shankara be the purport of the words

of the upaniShads. We advaitins have no dispute whatsoever

on that point. My attempt is only to counter the biased

 statements of the evil-minded persons whose hearts are

burning with the fire of hatred of Shiva. Let no one think that I

am against viShNu.

 The greatness of Appayya DIkShita as an exponent of advaita

\ vedAnta has been brought out by the renowned scholar Bhattoji

DikShita in the following shloka:--

 

 Meaning:- I prostrate before Appayya DIkShitendra, the Guru of

 all learning. The test whether a person is a vidvAn or not is

 whether he has studied the works of Appayya DIkShita or not.

 The beauty of this work lies in the sound of the words and

 the intensity of the devotion behind them more than on the

meaning of the shlokas.

Atmarpana Stuti 

॥ ātmārpaṇa stuti ॥

kastē bōddhuṁ prabhavati paraṁ dēvadēva prabhāvaṁ

yasmāditthaṁ vividharacanā sr̥ṣṭirēṣā babhūva |

bhaktigrāhyastvamiha tadapi tvāmahaṁ bhaktimātrāt

stōtuṁ vāñchāmyatimahadidaṁ sāhasaṁ mē sahasva || 1 ||

kṣityādīnāmavayavavatāṁ niścitaṁ janma tāvat

tannāstyēva kvacana kalitaṁ kartradhiṣṭhānahīnam |

nādhiṣṭhātuṁ prabhavati jaḍō nāpyanīśaśca bhāvaḥ

tasmādādyastvamasi jagatāṁ nātha jānē vidhātā || 2 ||

indraṁ mitraṁ varuṇamanilaṁ padmajaṁ viṣṇumīśaṁ

prāhustē tē paramaśiva tē māyayā mōhitāstvām |

ētaiḥ sārdhaṁ sakalamapi yacchaktilēśē samāptaṁ

sa tvaṁ dēvaḥ śr̥tiṣu viditaḥ śambhurityādidēvaḥ || 3 ||

ānandābdhēḥ kimapi ca ghanībhāvamāsthāya rūpaṁ

śaktyā sārdhaṁ paramamumayā śāśvataṁ bhōgamicchan |

adhvātītē śucidivasakr̥tkōṭidīprē kapardin

ādyē sthānē viharasi sadā sēvyamānō gaṇēśaiḥ || 4 ||

tvaṁ vēdāntairvividhamahimā gīyasē viśvanētaḥ

tvaṁ viprādyairvarada nikhilairijyasē karmabhiḥ svaiḥ |

tvaṁ dr̥ṣṭānuśravikaviṣayānandamātrāvitr̥ṣṇaiḥ

antargranthipravilayakr̥tē cintyasē yōgibr̥ndaiḥ || 5 ||

dhyāyantastvāṁ katicana bhavaṁ dustaraṁ nistaranti

tvatpādābjaṁ vidhivaditarē nityamārādhayantaḥ |

anyē varṇāśramavidhiratāḥ pālayantastvadājñāṁ

sarvaṁ hitvā bhavajalanidhāvēṣa majjāmi ghōrē || 6 ||

utpadyāpi smarahara mahatyuttamānāṁ kulē:’smin

āsvādya tvanmahimajaladhērapyahaṁ śīkarāṇūn |

tvatpādārcavimukhahr̥dayaścāpalādindriyāṇāṁ

vyagrastucchēṣvahaha jananaṁ vyarthayāmyēṣa pāpaḥ || 7 ||

arkadrōṇaprabhr̥tikusumairarcanaṁ tē vidhēyaṁ

prāpyaṁ tēna smarahara phalaṁ mōkṣasāmrājyalakṣmīḥ |

ētajjānannapi śiva śiva vyarthayankālamātman

ātmadrōhī karaṇavivaśō bhūyasādhaḥ patāmi || 8 ||

kiṁ vā kurvē viṣamaviṣayasvairiṇā vairiṇāhaṁ

baddhaḥ svāmin vapuṣi hr̥dayagranthinā sārdhamasmin |

ukṣṇā darpajvarabharajuṣā sākamēkatra naddhaḥ

śrāmyanvatsaḥ smarahara yugē dhāvatā kiṁ karōtu || 9 ||

nāhaṁ rōddhuṁ karaṇanicayaṁ durnayaṁ pārayāmi

smāraṁ smāraṁ janipatharujaṁ nātha sīdāmi bhītyā |

kiṁ vā kurvē kimucitamiha kvādya gacchāmi hanta

tvatpādābjaprapadanamr̥tē naiva paśyāmyupāyam || 10 ||

ullaṅghyājñāmuḍupatikalācūḍa tē viśvavandya

tyaktācāraḥ paśuvadadhunā muktalajjaścarāmi |

ēvaṁ nānāvidhabhavatatiprāptadīrghāparādhaḥ

klēśāmbhōdhiṁ kathamahamr̥tē tvatprasādāttarēyam || 11 ||

kṣāmyasyēva tvamiha karuṇāsāgaraḥ kr̥tsnamāgaḥ

saṁsārōtthaṁ giriśa sabhayaprārthanādainyamātrāt |

yadyapyēvaṁ pratikalamahaṁ vyaktamāgassahasraṁ

kurvan mūkaḥ kathamiva tathā nistrapaḥ prārthayēyam || 12 ||

sarvaṁ kṣēptuṁ prabhavati janaḥ saṁsr̥tiprāptamāgaḥ

cētaḥ śvāsapraśamasamayē tvatpadābjē nidhāya |

tasminkālē yadi mama manō nātha dōṣatrayārtaṁ

prajñāhīnaṁ purahara bhavēt tatkathaṁ mē ghaṭēta || 13 ||

prāṇōtkrāntivyatikaradalatsandhibandhē śarīrē

prēmāvēśaprasaradamitākranditē bandhuvargē |

antaḥ prajñāmapi śiva bhajannantarāyairanantaiḥ

āviddhō:’haṁ tvayi kathamimāmarpayiṣyāmi buddhim || 14 ||

adyaiva tvatpadanalinayōrarpayāmyantarātman

ātmānaṁ mē saha parikarairadrikanyādhinātha |

nāhaṁ bōddhuṁ śiva tava padaṁ nakriyā yōgacaryāḥ

kartuṁ śaknōmyanitaragatiḥ kēvalaṁ tvāṁ prapadyē || 15 ||

yaḥ sraṣṭāraṁ nikhilajagatāṁ nirmamē pūrvamīśaḥ

tasmai vēdānadita sakalānyaśca sākaṁ purāṇaiḥ |

taṁ tvāmādyaṁ gurumahamasāvātmabuddhiprakāśaṁ

saṁsārārtaḥ śaraṇamadhunā pārvatīśaṁ prapadyē || 16 ||

brahmādīn yaḥ smarahara paśūnmōhapāśēna baddhvā

sarvānēkaścidacidadhikaḥ kārayitvā:’:’tmakr̥tyam |

yaścaitēṣu svapadaśaraṇānvidyayā mōcayitvā

sāndrānandaṁ gamayati paraṁ dhāma taṁ tvām prapadyē || 17 ||

bhaktāgryāṇāṁ kathamapi parairyō:’cikitsyāmamartyaiḥ

saṁsārākhyāṁ śamayati rujaṁ svātmabōdhauṣadhēna |

taṁ sarvādhīśvara bhavamahādīrghatīvrāmayēna

kliṣṭō:’haṁ tvāṁ varada śaraṇaṁ yāmi saṁsāravaidyam || 18 ||

dhyātō yatnādvijitakaraṇairyōgibhiryō vimr̥gyaḥ

tēbhyaḥ prāṇōtkramaṇasamayē sannidhāyātmanaiva |

tadvyācaṣṭē bhavabhayaharaṁ tārakaṁ brahma dēvaḥ

taṁ sēvē:’haṁ giriśa satataṁ brahmavidyāguruṁ tvām || 19 ||

dāsō:’smīti tvayi śiva mayā nityasiddhaṁ nivēdyaṁ

jānāsyētat tvamapi yadahaṁ nirgatiḥ sambhramāmi |

nāstyēvānyanmama kimapi tē nātha vijñāpanīyaṁ

kāruṇyānmē śaraṇavaraṇaṁ dīnavr̥ttērgr̥hāṇa || 20 ||

brahmōpēndraprabhr̥tibhirapi svēpsitaprārthanāya

svāminnagrē ciramavasarastōṣayadbhiḥ pratīkṣyaḥ |

drāgēva tvāṁ yadiha śaraṇaṁ prārthayē kīṭakalpaḥ

tadviśvādhīśvara tava kr̥pāmēva viśvasya dīnē || 21 ||

karmajñānapracayamakhilaṁ duṣkaraṁ nātha paśyan

pāpāsaktaṁ hr̥dayamapi cāpārayansannirōddhum |

saṁsārākhyē purahara mahatyandhakūpē viṣīdan

hastālamba prapatanamidaṁ prāpyatē nirbhayōsmi || 22 ||

tvāmēvaikaṁ hatajanipathē pānthamasmin- prapañcē

matvā janmapracayajaladhēḥ bibhyataḥ pāraśūnyāt |

yattē dhanyāḥ suravara mukhaṁ dakṣiṇaṁ saṁśrayanti

kliṣṭaṁ ghōrē ciramiha bhavē tēna māṁ pāhi nityam || 23 ||

ēkō:’si tvaṁ śiva janimatāmīśvarō bandhamuktyōḥ

klēśāṅgārāvaliṣu luṭhataḥ kā gatistvāṁ vinā mē |

tasmādasminniha paśupatē ghōrajanmapravāhē

khinnaṁ dainyākaramatibhayaṁ māṁ bhajasva prapannam || 24 ||

yō dēvānāṁ prathamamaśubhadrāvakō bhaktibhājāṁ

pūrvaṁ viśvādhika śatadhr̥tiṁ jāyamānaṁ maharṣiḥ |

dr̥ṣṭyāpaśyatsakalajagatīsr̥ṣṭisāmarthyadātryā

sa tvaṁ granthipravilayakr̥tē vidyayā yōjayāsmān || 25 ||

yadyākāśaṁ śubhada manujāścarmavadvēṣṭayēyuḥ

duḥkhasyāntaṁ tadapi puruṣastvāmavijñāya naiti |

vijñānaṁ ca tvayi śiva r̥tē tvatprasādānna labhyaṁ

tadduḥkhārtaḥ kamiha śaraṇaṁ yāmi dēvaṁ tvadanyam || 26 ||

kiṁ gūḍhārthairakr̥takavacōgumbhanaiḥ kiṁ purāṇaiḥ

tantrādyairvā puruṣamatibhirdurnirūpyaikamatyaiḥ |

kiṁ vā śāstrairaphalakalahōllāsamātrapradhānaiḥ

vidyā vidyēśvara kr̥tadhiyāṁ kēvalaṁ tvatprasādāt || 27 ||

pāpiṣṭō:’haṁ viṣayacapalaḥ santatadrōhaśālī

kārpaṇyaikasthiranivasatiḥ puṇyagandhānabhijñaḥ |

yadyapyēvaṁ tadapi śaraṇaṁ tvatpadābjaṁ prapannaṁ

nainaṁ dīnaṁ smarahara tavōpēkṣituṁ nātha yuktam || 28 ||

ālōcyaivaṁ mayi yadi bhavānnātha dōṣānanantān

asmatpādāśrayaṇapadavīṁ nārhatīti kṣipēnmām |

adyaivēmaṁ śaraṇavirahādviddhi bhītyaiva naṣṭaṁ

grāmō gr̥hṇātyahitatanayaṁ kiṁ nu mātrā nirastam || 29 ||

kṣantavyaṁ vā nikhilamapi mē bhūtabhāvi vyalīkaṁ

durvyāpārapravaṇamathavā śikṣaṇīyaṁ manō mē |

na tvēvārtyā niratiśayayā tvatpadābjaṁ prapannaṁ

tvadvinyastākhilabharamamuṁ yuktamīśa prahātum || 30 ||

sarvajñastvaṁ niravadhikr̥pāsāgaraḥ pūrṇaśaktiḥ

kasmādēnaṁ na gaṇayasi māmāpadabdhau nimagnam |

ēkaṁ pāpātmakamapi rujā sarvatō:’tyantadīnaṁ

jantuṁ yadyuddharasi śiva kastāvatātiprasaṅgaḥ || 31 ||

atyantārtivyathitamagatiṁ dēva māmuddharēti

kṣuṇṇō mārgastva śiva purā kēna vā:’nāthanātha |

kāmālambē bata tadadhikāṁ prārthanārītimanyāṁ

trāyasvainaṁ sapadi kr̥payā vastutattvaṁ vicintya || 32 ||

ētāvantaṁ bhramaṇanicayaṁ prāpitō:’yaṁ varākaḥ

śrāntaḥ svāminnagatiradhunā mōcanīyastvayāham |

kr̥tyākr̥tyavyapagatamatirdīnaśākhāmr̥gō:’yaṁ

santāḍyainaṁ daśanavivr̥tiṁ paśyatastē phalaṁ kim || 33 |

mātā tātaḥ suta iti samābadhya māṁ mōhapāśai-

rāpātyaivaṁ bhavajalanidhau hā kimīśa tvayāptam |

ētāvantaṁ samayamiyatīmārtimāpāditē:’smin

kalyāṇī tē kimiti na kr̥pā kāpi mē bhāgyarēkhā || 34 ||

bhuṅkṣē guptaṁ bata sukhanidhiṁ tāta sādhāraṇaṁ tvaṁ

bhikṣāvr̥ttiṁ paramabhinayanmāyayā māṁ vibhajya |

maryādāyāḥ sakalajagatāṁ nāyakaḥ sthāpakastvaṁ

yuktaṁ kiṁ tadvada vibhajanaṁ yōjayasvātmanā mām || 35 ||

na tvā janmapralayajaladhēruddharāmīti cēddhīḥ

āstāṁ tanmē bhavatu ca janiryatra kutrāpi jātau |

tvadbhaktānāmanitarasukhaiḥ pādadhūlīkiśōraiḥ

ārabdhaṁ mē bhavatu bhagavan bhāvi sarvaṁ śarīram || 36 ||

kīṭā nāgāstarava iti vā kiṁ na santi sthalēṣu

tvatpādāmbhōruhaparimalōdvāhimandānilēṣu |

tēṣvēkaṁ vā sr̥ja punarimaṁ nātha dīnārtihārin

ātōṣānmāṁ mr̥ḍa bhavamahāṅgaranadyāṁ luṭhantam || 37 ||

kālē kaṇṭhasphuradasukalālēśasattāvalōka-

vyagrōdagravyasanisakalasnigdharuddhōpakaṇṭhē |

antastōdairavadhirahitāmārtimāpadyamānē-

:’pyaṅghridvandvē tava niviśatāmantarātman mamātmā || 38 ||

antarbāṣpākulitanayanānantaraṅgānapaśyan

agrē ghōṣaṁ ruditabahulaṁ kātarāṇāmaśr̥ṇvan |

atyutkrāntiśramamagaṇayannantakālē kapardin

aṅghridvandvē tavaniviśatāmantarātman mamātmā || 39 ||

cārusmērānanasarasijaṁ candrarēkhāvataṁsaṁ

phullanmallīkusumakalikādāmasaubhāgyacōram |

antaḥ paśyāmyacalasutayā ratnapīṭhē niṣaṇṇaṁ

lōkātītaṁ satataśivadaṁ rūpamaprākr̥taṁ tē || 40 ||

svapnē vāpi svarasavikasaddivyapaṅkēruhābhaṁ

paśyēyaṁ kiṁ tava paśupatē pādayugmaṁ kadācit |

kvāhaṁ pāpaḥ kva tava caraṇālōkabhāgyaṁ tathāpi

pratyāśāṁ mē ghaṭayati punarviśrutā tē:’nukampā || 41 ||

bhikṣāvr̥ttiṁ cara pitr̥vanē bhūtasaṅghairbhramēdaṁ

vijñātaṁ tē caritamakhilaṁ vipralipsōḥ kapālin |

āvaikuṇṭhadruhiṇamakhilaprāṇināmīśvarastvaṁ

nātha svapnē:’pyahamiha na tē pādapadmaṁ tyajāmi || 42 ||

ālēpanaṁ bhasitamāvasathaḥ śmaśānaṁ

asthīni tē satatamābharaṇāni santu |

nihnōtumīśa sakalaśrutipārasiddhaṁ

aiśvaryamambujabhavō:’pi ca na kṣamastē || 43 ||

vividhamapi guṇaughaṁ vēdayantvarthavādāḥ

parimitavibhavānāṁ pāmarāṇāṁ surāṇām |

tanuhimakaramaulē tāvatā tvatparatvē

kati kati jagadīśāḥ kalpitā nō bhavēyuḥ || 44 ||

vihara pitr̥vanē vā viśvapārē purē vā

rajatagiritaṭē vā ratnasānusthalē vā |

diśa bhavadupakaṇṭhaṁ dēhi mē bhr̥tyabhāvaṁ

paramaśiva tava śrīpādukāvāhakānām || 45 ||

balamabalamamīṣāṁ balvajānāṁ vicintyaṁ

kathamapi śiva kālakṣēpamātrapradhānaiḥ |

nikhilamapi rahasyaṁ nātha niṣkr̥ṣya sākṣāt

sarasijabhavamukhyaiḥ sādhitaṁ naḥ pramāṇam || 46 ||

na kiñcinmēnē:’taḥ samabhilaṣaṇīyaṁ tribhuvanē

sukhaṁ vā duḥkhaṁ vā mama bhavatu yadbhāvi bhagavan |

samunmīlatpāthōruhakuharasaubhāgyamuṣitē

padadvandvē cētaḥ paricayamupēyānmama sadā || 47 ||

udarabharaṇamātraṁ sādhyamuddiśya nīcē-

ṣvasakr̥dupanibaddhāmāhitōcchiṣṭabhāvām |

ahamiha nutibhaṅgīmarpayityōpahāraṁ

tava caraṇasarōjē tātajātō:’parādhī || 48 ||

sarvaṁ sadāśiva sahasva mamāparādhaṁ

magnaṁ samuddhara mahatyamumāpadabdhau |

sarvātmanā tava padāmbujamēva dīnaḥ

svāminnananyaśaraṇaḥ śaraṇaṁ prapadyē || 49 ||

ātmārpaṇastutiriyaṁ bhagavannibaddhā

yadyapyananyamanasā na mayā tathāpi |

vācāpi kēvalamayaṁ śaraṇaṁ vr̥ṇītē

dīnō varāka iti rakṣa kr̥pānidhē mām || 50 ||

iti ātmārpaṇastutiḥ sampūrṇā |

Atmarpana Stuti Meaning:

1. O Lord of lords, Who can know the extent of Your supreme glory, You from whom this multifarious creation has emerged! You are attainable only through devotion, and so I wish to praise You only out of devotion. Be so kind as to pardon this rashness on my part.

2. The earth and other things that are made up of parts certainly have an origin. They are nowhere found to be without a creator and a material cause. Neither an inert object nor one who is powerless (like the jiva) is capable of creation. Therefore I know that You, Who alone existed before creation (Adyah), are the creator of the universe, O Lord.

3. O Paramashiva! Deluded by Your maya, people speak variously of Indra, Mitra, Varuna, vayu, Brahma, Vishnu, as the cause of the universe. Everything, including these, is but a fraction of Your power. O Lord, You are known in the vedas as shambhu, the supreme Lord.

4. Taking on an indescribable solidified form of the ocean of Bliss, desiring eternal supreme enjoyment with Your consort Uma, O Lord with matted hair, You ever sport in the primordial place, beyond the reach of speech and mind, which shines like a crore of suns and moons, served by the lords of the ganas.

(The idea brought out here is that Brahman who is pure Bliss and without form takes a form by his maya for blessing devotees, as stated in Shankara Bhagavatpada’s bhashya on Brahma sutra 1. 1. 20.)

5. O Lord of the Universe! Your innumerable glories are 101 sung in the upaniShads.. O Bestower of boons, You are worshipped by Brahmanas and others by the performance of the rites assigned to them. You are meditated upon by yogis who have developed distaste for all enjoyments in this world and in other (higher) worlds, for the loosening of the internal knot (of bondage).

6. Some cross over this transmigratory existence which is very difficult to cross by meditating on You, others by always worshipping Your lotus-feet in the manner laid down in the scriptures and yet others, who are devoted to the rules of varNa and Ashrama by obeying Your commands in that respect. Not following any of these paths, I am being submerged in the terrible ocean of samsara.

7. O Destroyer of Cupid! In spite of having been born in this lineage of great men,and having imbibed some drops of the ocean of Your glories, with my mind turned away from the worship of Your feet, and because of the fickleness of my senses, alas! I, this sinner, am engaged in trifles and am making my birth futile.

8. Your worship can be performed even with wild flowers such as arka and drona. By that the supreme bliss of liberation can be attained, O destroyer of Cupid. In spite of knowing this, alas! I, traitor to myself, am wasting my time, being under the control of my senses, and am falling lower and lower, O supreme Self!

9. What can I do! O Lord, in this body I am bound by the objects of sense which are uncontrollable along with the knots of the heart (the vasanas). How can a calf, in spite of its best efforts, cope with an extremely haughty bull running very fast when the two are yoked together, O Slayer of Cupid!

10. I am not able to control the wayward senses. Thinking again and again of the sufferings of transmigratory existence I tremble with fear, O Lord! What should I do, what is the proper thing to do here, where shall I go now, alas! I do not see any means other than total surrender at Your lotus feet.

11. O Lord wearing the crescent moon on Your forehead and worshipped by the whole world! Transgressing Your commands, giving up all good conduct, I am now going about shamelessly like an animal. Having thus committed so many kinds of transgressions arising from this mundane existence, how can I cross over this ocean of sorrow but for Your grace.

12. You, O Lord Girisha, ocean of compassion, will certainly forgive all the sins which have arisen due to this transmigratory state if one merely prays for forgiveness in fear. Even though this is so, still, clearly committing thousands of sins every moment and so being like one become dumb (by shame), how can I pray shamelessly!

13. One can become free from all sins incurred during worldly life if one fixes his mind on Your lotus feet at the moment of death. If, at that time my mind is afflicted by the three evils (Adhyatmika, Adhibhautika and Adhidaivika—those arising from one’s own body, those arising from surroundings and those arising from acts of God like earthquake, flood, etc.) and becomes devoid of consciousness, O Destroyer of the three cities (or destroyer of the gross, subtle and causal bodies by conferring liberation), how will that (fixing my mind on Your lotus feet) be possible for me?

14. At the time life leaves my body, and all my limbs have become weak, and my relatives cry uncontrollably out of affection for me, even if I am conscious, O Lord, how can I concentrate my mind on You when distracted by so many obstructions!

15. O Indwelling Self! I surrender myself along with my descendents at Your lotus feet now itself, O Lord of the Daughter of the Mountain! I cannot know Your nature (which is Existence-Consciousness-Bliss); nor am I capable of performing the vedic rituals or yoga practices. Being without any other means, I take refuge in You alone.

16. I, tormented by this transmigratory existence, now take refuge in You, the Lord who first created the Creator of all the worlds (Brahma) and imparted to him the Vedas along with the puranas, who are the Lord of Goddess pArvatI, the primordial Guru who confer self knowledge.

17. I surrender myself to You, O Destroyer of Cupid, who are the only One and beyond all animate and inanimate, who have tied down with the rope of delusion all beings from Brahma downwards, and made them do Your work, who release from bondage by conferring self-knowledge those who take refuge in You and make them attain the state of supreme bliss.

18. O Lord of all! All other gods are absolutely incapable of relieving even the greatest of devotees from the affliction of transmigration. But You cure this disease by the medicine of Self-knowledge. I am suffering from the severe disease of long268 standing samsara and so I take refuge in You, the dispeller of the disease of samsara.

19. O Girisha! I worship You, the guru who imparts Brahmavidya, who are meditated on strenuously and sought after by yogis who have controlled their senses, before whom You appear Yourself at the time of death and impart the taraka mantra which removes all fear of transmigration,

20. I have to submit before You the well established fact that I am Your servant, O shiva! You also know that I am despairing without any means of escape. There is nothing else that I have to submit before You, O Lord. Out of compassion kindly accept the surrender of this miserable one.

21. O Lord, even Brahma, Vishnu and other gods have to wait long before You propitiating You, seeking an opportunity to pray for the fulfillment of their desires. I, who am only like a worm. pray for quick refuge in You, only because of my faith in Your compassion, O Lord of the universe.

22. O Lord, seeing that the paths of karma and janana are difficult, and being unable to control my mind which is inclined towards sin, suffering in the great bottomless pit that is samsara, O Lord Shiva, I am now free from fear, having surrendered myself into Your supporting hands.

23. Frightened by this shoreless ocean of births, I am suffering intensely for long. Knowing that You are the only companion in this world that is a path of terrible suffering due to repeated births and deaths, I beseech You to protect me always with Your face turned towards the south which the fortunate ones (the great sages) take refuge in, O greatest of gods.

24. O Shiva, You alone are the controller of the bondage and liberation of those who are subject to birth. What refuge is there other than You for me who am wallowing in the embers of suffering! Therefore, O Pashupati, save me who am suffering in this terrible torrent of transmigratory existence which is the most dreadful repository of all misery.

25. O Lord who are beyond this universe, You who are the foremost among the gods to eliminate all inauspiciousness (suffering) of devotees, who are the great seer who cast your glance capable of creating the whole universe on Brahma (the four-faced God) on his birth, be kind enough to endow me with knowledge for loosening the knot of bondage. (This is based on the shruti, taitt.up. 4. 12-13).

26. O Bestower of good! Even if men can roll up the sky like a sheet of leather, man will not be able to end all sorrow without

knowing You. Knowledge of You cannot be attained without Your grace. So I who am overcome by sorrow, which god can seek refuge in other than You! (This is based on shvetAshvatara Upanishad, 7.20).

27. What is the use of the collection of words which are uncreated by any one (apauruSheya) and whose meaning is hidden (the vedas), or the puranas or the tantra which are difficult for the human intelligence to understand! What is the use of the shAstras which indulge only in futile disputes! For those whose minds are fixed on You, knowledge is attainable by Your grace alone, O Lord of knowledge.

28. I am the worst among sinners, fickle-minded towards sense-objects, always harming myself (by looking upon my body-mind complex as my self), the very abode of all weaknesses, and ignorant of even the scent of meritorious actions. Even though this is so, it is not proper for You to reject this miserable one who has surrendered himself at Your lotus feet, O Lord, Destroyer of Cupid.

Note- The term ‘Atmadrohi’ here is based on the following well known shloka, the source of which is not available:-

29. O Lord, if, considering all these innumerable faults of mine You reject me saying that I do not deserve to be given refuge at Your feet, then know that I am lost now itself out of the fear of lack of a protector. Will the village accept an unfavorable son who has been rejected by his mother herself?

30. Either all my past and future sins should be forgiven, or my mind which is inclined towards evil actions should be instructed (by You to proceed in the right way). It is not proper for You, O Lord, to reject one who has surrendered at Your lotus feet in unsurpassed anguish and who has placed all his burden on You.

31. You are omniscient, an ocean of boundless compassion, of infinite power. Why do you not have consideration for me who am immersed in the ocean of suffering? If You uplift one creature, though a sinner, who is intensely miserable necause of suffering, how will that be too much, O Shiva?

32. O Lord, has anyone made unavailable the path of surrender to You in the form “uplift me who am tormented by extreme suffering and am without any recourse”, O Protector of the helpless! (The idea is that this path is always available). What method of prayer greater than this can I adopt? Considering the actual state of things, save me immediately by Your compassion. (The path of total surrender is stressed as superior to the other paths).

33. This miserable one has been subjected to wandering (through innumerable births) so long. I am tired and without any means of escape, O Lord. Now I should be released by You. What do You gain by beating this miserable monkey who does not know what should and what should not be done and seeing him baring his teeth?

34. O Lord, what have You gained by binding me with the rope of delusion to mother, father, son and others and throwing me into the ocean of transmigratory existence? Why is it that Your benevolent compassion has not fallen on me who have been suffering so long? It is only my fate.

35. O Father, You enjoy secretly the treasure of bliss that is the common property of both of us, taking on the role of a mendicant and separating me by maya. You who are the maker and the controller of the rules of contact for the whole world, say whether such a separation (of me) is proper. Unite me with You.

Note- The jiva (individual human being) is none other than 465 Brahman and so his nature is bliss, but because of maya he does not know it. This is what is meant by saying that he has been separated by maya. The poet prays for liberation.

36. If You decide not to lift me out of the ocean of repeated births, then let me be born as any creature. But let all my future bodies be blessed by the incomparable bliss of contact with the dust of the feet of Your devotees.

37. Worms, mountains, trees and what else are not there in the places where the gentle breeze brings in the fragrance of Your lotus feet! Create me who am wallowing in this river of the embers of samsara as one of these (again and again) until You are satisfied. O Lord shiva, Remover of the suffering of the weak.

38. O Indwelling Self of all! When, at the time of my death, I am suffering countless internal pangs and the throats of those around me are choked by grief on seeing my breathing becoming faint, let my self be united with Your two feet (let me attain liberation).

39. O One with matted hair! Without seeing those dear to me whose eyes are filled with tears of grief and without hearing the sound of weeping of the frightened ones in front of me and without feelng the pain caused by departing life, let my self merge in Your two feet at the last moment of my life, O Indwelling Self! (The poet prays that at the time of his death his mind should be so totally absorbed in the Lord that he does not see, hear or feel anything else.)

40. I see in my mind Your supreme form with Your lotus face with a charming smile, with the crescent moon on Your

forehead, that defeats the beauty of a garland of jasmine buds, sitting on a throne of gems with the Daughter of the Mountain, beyond the worlds, ever bestowing auspiciousness.

41. O Pashupati, may I see some time in dream Your two feet which have the splendor of lotuses in full bloom! Where am I, a sinner and where is the good fortune to see Your feet! Still, Your well known compassion induces this hope in me.

42. O KapAlin! Act as a mendicant on the cremation ground or roam about with the Bhutas. This entire conduct of Yours, which is like that of one who wishes to mislead, is well known. You are the Lord of all beings from Vishnu and Brahma downward. O Lord, I will not forsake Your lotus feet even in dream.

43. Let it be that Your unguent is only ash, Your abode is the cremation ground, and Your ornaments are always only bones. But, O Lord, even Lord Brahma cannot deny Your lordliness which is established by all the shrutis.

44. Let the arthavAdAs (statements of praise) in the Vedas attribute various kinds of merits to the other gods who are of limited power and glory. O Lord with the crescent moon on Your forehead! That way how many lords of the world are being (wrongly) imagined as superior to You!

45. O Paramashiva! Sport in the cremation ground or in an abode beyond the universe, or on the Silver Mountain

(Kailasa), or in the valley of gems. Make me the servant of those who carry Your sacred sandals and bless me with

proximity to You.

46. The strength or weakness of these weak ones (the various gods) may be a matter of discussion among those whose

object is only to spend the time, O Lord Shiva! For us, what has been established by Brahma and others after delving into the secrets of the scriptures is what is valid.

47. I do not consider anything in the three worlds to be worthy of being desired. O Bhagavan, let me have happiness or sorrow as destined. Let my mind always rest on Your two feet which excel the splendour of the inside of a lotus in full bloom.

48. After having been repeatedly engaged in composing various works of a low order with the sole object of earning my livelihood, I am now offering at Your lotus feet only the remnants of praise and thus I have become guilty, O Father!

49. O Sadashiva, forgive all my transgressions. Uplift this one submerged in the ocean of suffering. I, helpless and with no other refuge, surrender at Your lotus feet alone with all my heart, O Lord.

50. O Bhagavan, though this AtmArpanastuti has been composed by me without my mind being totally concentrated on You, protect me, O Abode of Compassion, considering that this helpless, miserable one is surrendering to You at least by words.

Mangalasasana 108.

 Sriramnagar palamakula post Shamshabad. Telangana. 

By TCSRJS.

1.SRIRANGAM

O M SRI RANGAKSHE THRA NIVA SA YA SRI RANGA NA YAKI SAME THA YA SRI RANGA NA TTHA YA NAMAHA.

2.URAIYU R

O M NICHULA PURA VA SA YA VA SALAKSHMI SAME THA YA SRI SUNDARAJA MA THRE NAMAHA.

3.PULLAM PU DAM GUDI

O M PULLAM PU DANIVA SA YA HE MA MBUJA VALLI SAME THA YA DRUDHACHA PA DHARA YA SRI RA MA YA NAMAHA.

4.ANBIL

O M ANBIL PURA NIVA SA YA SAUNDARYA VALLI SAME THA YA UJJVALA PU RNA SRI MU RTHAYE NAMAHA.

5.KARAMBANU R

O M SRI KARAMBA NAGARA NIVA SA YA PURNA VALLI SAME THA YA SRI PURUSHO THTHAMA YA NAMAHA.

6.THIRUVELLARAI

O M SITHA DRI NIVASAYA CHAMPAKA VALLI SAME THA YA SRI PUNDARI KA KSHA YA NAMAHA.

7.THANJA MA MANI KO YIL

O M THANJA MA MUNI PURA NIVA SA YA SRI RAMYA BJA VALLI PRIYA YA SRI NI LA ME GHA YA NAMAHA.

8.THIRUPPE R NAGAR

O M THIRUPPE R PURA VA SA YA KAMALA VALLI SAME THA YA APU PA PRIYA RANGANA TTHA YA NAMAHA.

9.THE R ALANDU R

O M ALANDU R NIVA SA YA SEM KAMALA VALLI SAME THA YA A MARUVI PRABHAVE NAMAHA.

10.A DANU R

O M A DANU R NIVA SA YA SRI RANGANA YAKI SAME THA YA A NDU ALAKKUM MEYYAN A KHYA YA NAMAHA.

 

11. SIRU PULIYU R

OM BA LA VYA GHRAPURA VA SA YA SRI DE VI SAME THA YA SRI KRPA SAMUDRA YA NAMAHA.

12. THIRU CHE RAI

OM SA RAKSHE THRA NIVA SA YA SA RANA YAKI SAME THA YA SA RA NA TTHA YA NAMAHA.

13.THALAI CHENGA NA N MADIYAM.

OM SIRAS SANKHA PURA VA SA YA SEM KAMALA VALLI SAME THA YA VYO MA JYO THI SVA MINE NAMAHA.

14.KUMBHAKO NAM

OM KUMBHA GHO NA PURA VA SA YA KOMALA VALLI SAME THA YA ATHRUPTHA MRUTHARU PA YA NAMAHA.

15.THIRU KANDIYU R

OM KANDYU R PURA VA SA YA KAMALA VALLI SAME THA YA HARA SA PA HARA YA NAMAHA.

16.OPPILIAPPAN KO YIL

OM THIRU VINNAGARA VA SA YA BHU DE VI SAME THA YA ANUPAMA SRI NIVA SA YA NAMAHA.

17.THIRUVA LI THIRU NA GARI.

OM A LINGANA PURE SA YA AMRUTHA GHATA VALLI SAME THA YA VAYALA LIMANAVA LAN SWA MINE NAMAHA.

18.THIRU KANNAPURAM.

OM KANNA PURE SA YA KANNAPURA NA YAKI SRI BHU NI LA GO DA SAME THA YA SAURI RA JA YA NAMAHA.

19.THIRUNA GAI.

OM NA GA PURA NIVA SA YA SAUNDARYA VALLI SAME THA YA SAUNDARYARA JA YA NAMAHA.

20.KA ZHI SRI RA MAVIN NAGARAM.

OM KA ZHI SRI RA MA VIN NAGARA VA SA YA LO KA NA YAKI SAME THA YA THIRUVIKRAMANA RAYANA YA NAMAHA.

21.NANDIPURA VINNAGARAM.

OM NANDIPURAVINNAGARA VA SA YA CHAMPAKA VALLI SAME THA YA NA TTHA NA TTHA YA NAMAHA.

22.THIRVVINDALU R.

OM INDALU R PURA VA SA YA SUGANDHA VANA NA YAKI SAME THA YA PARIMALA RANGANATH TTHA YA NAMAHA.

23.CHIDAMBARAM.

OM CHITHRA KU TA NI VA SA YA PUNDARI KA VALLI SAME THA YA GO VINDA RA JA YA NAMAHA.

24.THIRU NARAIYU R.

OM SULKAPURA VA SA YA MANJULA VALLI SAME THA YA SUNDARA PARI PU RNA YA SRI NIVA SA YA NAMAHA.

25.THIRU KU DALU R.

OM KU DALU R NIVA SA YA PADMA SANA VALLI SAME THA YA JAGAD RAKSHAKA YA NAMAHA.

26.THIRUKANNAN GUDI.

OM THIRU KANNAN GUDI VA SA YA ARAVINDA NA YAKI SAME THA YA SYA MALATHANAVE NAMAHA.

27.THIRUKKANNA MANGAI.

O M KANNA MANGAI PURE SA YA ABHISHEK KA VALLI SAME THA YA BHAKTHA VATHSALA YA NAMAHA.

28.KAPISTTHALAM.

O M KAPISTTHALA NIVA SA YA RAMA MANI VALLI SAME THA YA GAJE NDRA VARADA YA NAMAHA.

29.THIRU VELLIYAM GUDI.

O M THIRU VELLIYAM GUDI VA SA YA MARAKATHA VALLI SAME THA YA KO LAVAL VILLI RAGHUNA TTHA YA NAMAHA.

30.MANI MA DAKO YIL.

O M DIVYA MANIMA DA PURA VA SA YA PUNDARI KA VALLI SAME THA YA NANDA PRADI  PA BHAGAVATHE NAMAHA.

31.VAIKUNTA VINNAGARAM.

O M VAIKUNTA VIN NAGARA VA SINE VAIKUNTA VALLI SAME THA YA SRI VAIKUNTA NA TTHA YA NAMAHA.

32.ARIME YA VIN NAGARAM.

O M ARIME YA VINNAGARA VA SA YA AMRUTHA GHATA VALLI SAME THA YA GHATA NARTHAKA YA NAMAHA.

33.THIRVTHE VANA R THOGAI.

O M DE VA BRUNDA PURA VA SA YA KSHI RA BDHI NA YIKA SAME THA YA SRI DE VA NA YAKA YA NAMAHA.

34.VAN PURUSHO THTHAM.

O M PURUSHO THTHAMA PURA VA SA YA PURUSHO THTHAMA NA YIKA SAME THA YA SRI PURUSHO THTHAMA YA NAMAHA.

35.SEMPONSEYKO YIL.

O M HE MARANGA PURA VA SA YA SRI SVE THA PUSHPA VALLI SAME THA YA SRI HE MA RANGA YA NAMAHA.

 

36.THIRU MANI KU DAM.

O M SRI MANIKU TA PURA VA SA YA MAHA LAKSHMI SAME THA YA MANIKU TA PRABHAVE NAMAHA.

37.THIRU THTHETHTHI AMBALAM.

O M THETRI YAMBALA PURE SA YA SEM KAMALA VALLI SAME THA YA SRI RANGANATH TTHA YA NAMAHA.

38.THIRU KA VALAMPA DI.

O M KA VALAM PA DI VA SA YA RUKMINI SATHYABHA MA SAME THA YA GO PA LA KRUSHNA YA NAMAHA.

39.THIRUVELLAKKULAM.

O M SVE THA PUSHKARINI SA YA PADMA VATHI SAME THA YA SRI SRI NI VA SA YA NAMAHA.

40.PA RTTHAN PALLI.

O M PA RTTHA SAYANA PURA VA SA YA THA MARA NA YAKI SAME THA YA KAMALANA TTHA PARA BRAMHANE NAMAHA.

41.THIRUMA L IRUM SO LAI.

O M VRUSHABHA DRI KSHE THRA VA SA YA KALYA NA SUNDARA VALLI SAME THA YA SUNDARA BA HU SVA MINE NAMAHA.

42.THIRU KKO TTIYU R.

O M GO SHTIPURA NIVA SA YA MAHA SVA MINI SAME THA YA SAUMYA NA RA YANA YA NAMAHA.

43.THIRUMEYYAM.

O M SATHYAVRATHA KSE THRA VA SA YA UJJIIVANA VALLI SAME THA YA SATHYA MU RTHI SVA MINE NAMAHA.

44.THIRU PULLA NI.

O M DARBHA SAYANA PURA NIVA SA YA PADMA SANA KALYA NAVALLI SAME THA YA A DI JAGANNATH TTHA YA NAMAHA.

45.THIRUTHANGA L.

O M SRI PURA KSHE THRA VA SA YA ARUNA KAMALA VALLI SAME THA YA STTHITHA NA RA YANA YA NAMAHA.

46.THIRU VA TTA R.

O M THIRUVA TTA R KSHE THRA VA SA YA MARAKATHA VALLI SAME THA YA A DI KE SAVA YA NAMAHA.

47.SRI VILLI PUTHTHU R.

O M SRI DHANVI PURA VA SA YA SRI BHU SAME THA YA VATA MAHA DHA MNE NAMAHA.

48.KU DAL AZHAGAR.

O M DAKSHINA MADHURA PURA VA SA YA MADHURA VALLI SAME THA YA VYU HA SUNDARA RA JA YA NAMAHA.

49.A LWA RTHIRUNAGARI.

O M KURUKA PURA VA SA YA A DI NA TTHA NA YAKI SAME THA YA A DINA TTHA YA NAMAHA.

50.THOLAI VILLIMANGALAM.

O M THOLAIVILLI MANGALA PURA NIVA SA YA ASITHE KSHANA SAME THA YA SURE SA NANA YA NAMAHA. 

 

51.VA NAMA MALAI.

O M THO THA DRI KSHE THRA VA SA YA SRI VARA MANGANA YAKI SAME THA YA DAIVA NA YAKA YA NAMAHA.

52.THIRUPPULIM GUDI.

O M PULIM GUDI NIVA SA YA PADMAVA SINI SAME THA YA KA YSINA BHU PATHAYE NAMAHA.

53.THENTHIRUPPE RAI.

O M THEN THIRUPPE R PURA VA SA YA KUZHAI KA DA VALLI SAME THA YA MAKARA KUNDALA DHARA YA NAMAHA.

54.SRI VAIKUNTAM.

O M SRI VAIKUNTA PURA VA SA YA SRI VAIKUNTA VALLI SAME THA YA SRI VAIKUNTA NA THA YA NAMAHA.

55.NATHTHAM.

O M VARAGUNA MANGAI KSHE THRA VA SINE VARAGUNA MANGAI NA YAKI SAME THA YA VIJAYA SANA YA NAMAHA.

56.PERUM KULAM.

O M KULANDA NAGARA VA SA YA KULANDA VALLI SAME THA YA A SCHARYA NATA YA NAMAHA.

57.THIRU KURUN GUDI.

O M VAMANA PURA VA SA YA KURUNGUDI VALLI SAME THA YA PANCH RU PA YA SUNDARA PARI PU RNA YA NAMAHA.

58.THIRUKKOZHI LU R.

O M SRI KO LU R NAGARA VA SA YA PALLAVA NA YAKI SAME THA YA NIKSHE PA VITHTHA YA NAMAHA.

59.KA NCHI PURAM.

O M KA NCHI PURA VA SA YA PERUNDEVI VI SAME THA YA VARADA RAJA YA NAMAHA.

60.THIUVANPARISA RAM.

O M VA JI SA RA PURA VA SA YA KAMALA VALLI SAME THA YA SRI VA SA VAKSHA YA NAMAHA.

61.THIRUKA TKARAI.

O M THIRUKA TKARA VA SA YA VA THSALYA VALLI SAME THA YA KA TKARAI APPAN SVA MINE NAMAHA.

62.THIRU MU ZHIKKALAM.

O M SRI SU KTHI PURA VA SA YA MADHURA VE NI SAME THA YA SRI SU KTHI NA TTHA YA NAMAHA.

63.PULIYU R.

O M THIRU PULIYU R VA SA YA KANAKA LATHA SAME THA YA A SCHARYO PAKA RAKA YA NAMAHA.

64.SENGANU R.

O M SENGANU R NIVA SA YA SEM KAMALAVALLI SAME THA YA SRI DE VA DE VA YA NAMAHA.

65.THIRU NA VA Y.

O M NA VA Y PURA VA SA YA MALAR MANGAI NA YIKA SAME THA YA SUNDARA DE VA YA NAMAHA.

66.THIRU VALLA VA ZH.

O M SRI VALLABHA KSHE THRA VA SA YA VA THSALYA NA YAKI SAME THA YA SUNDARA UPAKA RAKA YA NAMAHA.

67.THIRUVANVANDU R.

O M THIRU VANVANDU RVA SA YA KAMALA VALLI SAME THA YA PA MBANAI SVA MINE NAMAHA.

68.THIRU MO GU R.

O M MO HANA KSHE THRA VA SA YA MO HANA VALLI SAME THA YA KA LA ME GHA YA NAMAHA.

69.VITHTHVVAKKO DU.

O M VITHTHUVAKKO DU VA SA YA (VIDVATH GO SHTI PURA VA SA YA VITH THUVAKKO DU VALLI SAME THA YA ABHAYA PRADA YA NAMAHA.

70.THIRU KADTHTHA NAM.

O M KATI STHA NA PURA VA SA YA KALPAKA VALLI SAME THA YA ADBHUTHA NA RA YA NAMAHA.

71.THIRUVA RANVILAI.

O M THIRUVA RAN VILAI VA SA YA PADMA SANA VALLI SAME THA YA UPAKA RAKA VA MANA YA NAMAHA.

72.THIRUVAHINDRA PURAM.

O M AHI NDRA PURA VA SA YA HE MA M BUJA VALLI SAME THA YA DE VANA TTHA YA NAMAHA.

73.THIRU KO VALU R.

O M KO VALU R PURA VA SA YA PUSHPA VALLI SAME THA YA SRI DE HALI SA YA NAMAHA.

74.THIRU ANANTHAPURAM.

O M SRI ANANTHA PURA VA SA YA SRI HARILAKSHMI SAME THA YA ANANTHA PADMANA BHA YA NAMAHA.

75.ASHTABHUJAM.

O M ASHTABHUJA KSHE THRA VA SA YA ALAR ME L MANGA SAME THA YA SRI A DI KE SAVA YA NAMAHA.

76.THIRUTHTHANKA.

O M THIRU THTHANKA PURA VA SA YA MARAKATHA VALLI SAME THA YA DI PA PRAKA SA YA NAMAHA.

77.THIRUVE LU KKAI.

O M VE LUKKUPURA VA SA YA VE LUKKA VALLI SAME THA YA MUKUNDA NA RASIMHA YA NAMAHA.

78.PA DAGAM.

O M PA DAGA KSHE THRA VA SA YA RUKMINI SATHYABHA MA SAME THA YA PA NDAVA DU THA YA NAMAHA.

79.NI RAGAM.

O M NI RAKA PURA VA SA YA NILAI MANGAI THTHA NA TTHA YA JAGADISH SVARA YA NAMAHA.

80.NILA THTHINGAL THUNDAM.

O M NILA THTHINGAL THUNDAYAL VA SA YA ANUPAMA NA YIKA SAME THA YA PU RNA CHANDRAPRABHA YA NAMAHA.

81.U RAGAM.

O M SE SHA PURA VA SA YA AMRUTHA VALLI SAME THA YA JAGAD VIKRA NTHA YA NAMAHA.

82.THIRUVEHKA?

O M VEHKA PURA VA SA YA KOMALA VALLI SAME THA YA YA TTHO KTHA KA RINE NAMAHA.

83.KA RAGAM.

O M KA RAKA PURA VA SA YA PADMA MANI VALLI SAME THA YA KARUNA KARA YA NAMAHA.

84.KA RVA NAM.

O M KA RVA NA PURA VA SA YA KAMALA VALLI SAME THA YA NAVANI THA CHO RA YA NAMAHA.

85.KALVANU R.

O M KALVANU R NIVA SA YA AMSILAI VALLI NA TTHA YA A DIVARA HA YA NAMAHA.

86.PAVALAVANNAM.

O M PRAVA LA PURA VA SA YA PRAVA LA VALLI SAME THA YA PRAVA LA VARNA YA NAMAHA.

87.PARAME SWARA VIN NAGARAM.

O M PARAME SVARA VINNAGARA VA SA YA VAIKUNTA NA YAKI SAME THA YA VAIKUNTA NA YA KA YA NAMAHA.

88.THIRUPPUTKUZHI.

O M JATA YU PURA VA SA YA MARAKATHA VALLI SAME THA YA VIJAYA RA GHAVA YA NAMAHA.

89.THIRU NIN RA VU R.

O M SRI NIVA SA KSHE THRA VA SA YA MAJJANANI NA TTHA YA BHAKTHA VATHSALA YA NAMAHA.

90.THIRUVALLU R.

O M E VVULU R PURA VA SA YA KANAKAVALLI SAME THA YA VI RA RA GHAVA YA NAMAHA.

91.THIRUNI R MALAI.

O M SRI THO YAGIRI VA SA YA ANI MA MALAR MANGAI SAME THA YA (JALA PRABHA YA) NI RVANNAN SVA MINE NAMAHA.

92.THIRU VIDAI VENDAI.

O M KALYA NA VA RA HA KSH THRA YA SINE KO MALA VALLI SAME THA YA NITHYA KALYA NA SVA MINE NAMAHA.

93.MAHA BALI PURAM.

O M MAHA BALIPURA VA SA YA NILAIMANGA SAME THA YA STTHALA SA YINE NAMAHA.

94.THIRUVALLIKKE NI.

O M BRUNDA RANYA VA SA YA PA RTTHA SA RATTHAYE NAMAHA ,

O M BRUNDA RANYA VA SA YA VE DA VALLI SAME THA YA MANNA TTHA YA NAMAHA.

95.SHO LINGAR.

O M GHATIKA CHALA VA SA YA AMRUTHA PHALA VALLI SAME THA YA YO GA NARASIMHA YA NAMAHA.

96.THIRUMALA.

O M VE NKATA CHALA VA SA YA SRI PADMA VATHI SAME THA SRI NIVA SAIYA NAMAHA.

97.AHOBILAM.

O M AHO BILA NIVA SA YA MA LO LA YA NA RASIMHA YA NAMAHA.

98.AYO DHYA.

O M AYO DHYA PURA VA SA YA SI THA LINGAITHA MU RTHAYE CHAKRAVARTHI THANU JA YA NAMAHA.

99.NAIMISA RANYAM.

O M NAIMISA RANYA VA SA YA PUNDARI KA  VALLI SAME THA YA DE VARA JAYA NAMAHA.

100.MUKTHINA TTH.

O M MUKTHIKSHE THRA VA SA YA SRI DE VI SAME THA YA SRI MUKTHINATTHA YA NAMAHA.

101.BADARI NA TTH.

O M BADARI KSHE THRA VA SA YA ARAVINDA VALLI SAME THA YA ASHTA KSHARI MANTRA PRADA THRE NARA NA RA YA NA YA NAMAHA.

102.DE VAPRAYA GA.

O M DE VA PRAYA GA VA SA YA PUNDARI KA VALLI SAME THA YA NI LAME GHA YA NAMAHA.

103.JO SHI MATT.

O M JYO THIRMATA NIVA SA YA PARIMALA VALLI NATTHA YA PARAMA PURUSHA YA NAMAHA.

104.MATTHURA.

O M MATTHURA DHI PATHAYE DE VAKI NANDANA YA DUSHTA VI NA SAKA YA SRI KRUSHNA YA NAMAHA.

105.DWARAKA.

O M DVA RAKA DHI SA YA ASHTA MAHISHI SAME THA YA KALYA NANA RA YANA YA NAMAHA.

106.GO KULAM.

O M BRUNDA RANYA VA SA YA YAMUNA THI RA VIHA RA RASIKA YA NAVA MO HANA KRUSHNA YA NAMAHA.

107.KSHIRASA GARAM.

O M KSHI RA BDHI NIVA SA YA KSHIRA BDHI NA YIKA SAME THA YA VYUHA VA SUDE VA YA NAMAHA.

108.PARAMAPADAM.

O M PARAMAPADA NIVA SA YA SRI BHU NI LA DI NITHYASU RI PARI SE VITHA YA SRI PARA VA SUDE VAYA NAMAHA.

O M SRI MATHE RA MA NUJA YA NAMAHA.

4 articles.

 

Deepavali is a very old festival. Traditionally, some festivals are native to the south and few others to other regions. However, Deepavali is one festival that is celebrated uniformly by everyone. It also contains the most significant message of devotion and divine consciousness, said Tiruvidaimarudur Brahmasri Nidhiswara Shrowthigal in a discourse.

Also celebrated as Naraka Chaturdasi, the festival came into effect due to the express desire of Narakasura, the asura king who was vanquished by Krishna and Satyabhama. Having had a long reign, Narakasura continued to wreak havoc on all, both humans and devas, and his death is symbolic of the evil forces within us. Only by surrendering to the Supreme and by developing God consciousness can one be free of the cycle of birth. The diyas (deepams) lit on this day signify dispelling ignorance with the light of devotion.

Why do our elders say ‘taile Lakshmeeh jale gangaa deepavalyah chaturdasheem” on Deepavali? On this chaturdasi day, it is believed that Lakshmi exists in oil and Ganga in the warm water and hence one should rise early, pray to Lakshmi with hands above one’s head and purify oneself with the waters of the Ganga, before sunrise.

One may also wonder at the significance of firecrackers on this day. It is believed that Yama releases our forefathers from his domain, allowing them to visit their children on earth, as it were. They are released during Purattasi — hence the Mahalaya Amavasya — and return after Deepavali. It is recommended that they are sent off with ulka dana, wherein ulka refers to a torch of fire. Over the years, the torch has been replaced by sparklers. Celebrated over three days, Lakshmi puja is the cornerstone in some regions, while some communities observe this as a new year.

King Janaka was a karma yogi. The Lord decided to test Janaka’s understanding of dharma, Velukkudi Krishnan said in a discourse. He appeared before Janaka in the guise of a Brahmin, and asked him how he was able to treat his subjects without any discrimination. Janaka replied that just as a parent treats children impartially, just as brothers do not quarrel amongst themselves, just as acharyas never differentiate between their sishyas, just as people do not discriminate among their friends, so is Janaka towards his subjects.

But some parents are partial towards some of their children. Brothers have property disputes. A friend may also have an hierarchy between his acquaintances. So how could Janaka’s words be seen as reasons for his impartiality? Janaka then pointed out that everyone, Janaka included, had the Lord as his parent. The Lord can be seen as every one of our relations. He is a brother, a mother, a friend, an acharya to us. Just as He is all of these things to us, so is He to others. Once this is understood, where is the need for differentiation? Janaka had the jnana to know this. So he was a just king. Once we realise that the Lord is everything to us and to everyone else, impartiality automatically comes to us.

Arjuna prayed that just as a father forgave a son for his mistakes, just as a loving husband forgave his wife for her mistakes, just as a person forgives his friend, so should the Lord forgive him. When Bharata requested Rama to take charge as the king of Ayodhya, he said that he was a dasa and sishya of Rama. So there were many connections between the two brothers, apart from their being siblings.

Body, mind and aatman form a great combination. For the dust-laden body, we use various cleaning ingredients to remove and keep our body hygienic, fresh and fragrant. Velukudi Sri Krishnan Swamy said in a discourse that our mind may be affected by dirt such as greed, anger, lust, confusion, jealousy and arrogance. Srimad Bhagavad Gita Chapter III sloka 40 (Indriyani Mano Buddhi:) says the senses, the mind and the intellect are the instruments of desire. Through attachment to sense objects, desire deludes the embodied soul.

Is there any cleansing agent to clean our minds? Pathanjali Maharshi says in the Yogasastra that there are four cleansing agents available to us. They are: Maithree, Karuna, Mudhita and Upeksha. Maithree refers to friendship. We have to befriend everyone and avoid hatred and enmity. Karuna denotes compassion. If a person finds anyone in distress, he should help him spontaneously. Pure help does not anticipate reciprocity. Mudhita means to treat the pleasure and pain equally. The contact of senses with their objects gives rise to feelings of cold and heat, pleasure and pain, and they come and go. They occur due to our karma, and we have to endure them. It may not be easy. We should neither attach too much for pleasures nor detach from the cause of the pain. Upeksha refers to not going in pursuit of things. We have to leave better whatever is not required. These four will help free us from troubles and make us happy.

Today, we do not know from which direction we have to face challenges. In ancient times, this was comparatively easy — most confrontations were the handiwork of asuras, with rishis and saints at the receiving end. They would promptly beseech the Lord, who would ensure dharma was re-established. In Kali Yuga, we face various hardships and God sends spiritual leaders to this world, who guide humanity on navigating worldly perils, said Tiruvidaimarudur Brahmasri Nidhiswara Shrowthigal in a discourse.

One such mahan is Appaya Dikshitendra, whose body of spiritual work is vast, ranging from Markandeya Puranam, Srivaraha Puranam, Devi Bhagavatam, to Hari Vamsam among others. It includes the Durga Chandrakala Stuti, a total of 16 slokas, composed on Durga . He always held that no matter what travails one faces, focusing one’s mind on the Goddess is a protective armour, as it were. The Durga Channdrakala Stuti in particular is an effective prayer when one is facing severe issues, be it on the health, finance or work front. Deshakaleshu dushtéshu durga Chandra kala stuti sandhyayoranusandheyaa sarvapadvinivirittaye (whenever life becomes difficult in this world, whoever chants this, twice a day in sandhyakala, will find all threats vanishing forthwith).

Adi Sankara too has emphasised on the efficacy of praying to Ambal daily in order to receive Her blessings. In his work Prashnothra Ratna Malika a sishya asks Adi Sankara, “When we are in peril, what should we do?” Adi Sankara responds, “Bow to the two feet of Ambal and pray.” How will that help the devotee, wonders the sishya. Adi Sankara says, “Her benediction will ensure that all good men will be at hand to offer protection to the devotee; even devas will be ready to serve such a devotee.“

Rented.

 जिंदगी एक किराये का घर है,

एक न एक दिन बदलना पड़ेगा॥

मौत जब तुझको आवाज देगी ॥

घर से बाहर निलना पड़ेगा,

रूठ जाएँगी जब तुझसे खुशियाँ,

गम के साँचे मे ढलना पड़ेगा,

वक्त ऐसा भी आएगा नादान ॥

तुझको काँटोँ पर चलना पड़ेगा,

कितना माशूर हो जाएगा तू,

इतना मजबूर हो जाएगा तू,

ये जो मखमल का चोला है तेरा ॥

ये कफन मेँ बदलना पड़ेगा,

कर ले इमान से दिल की सफाई,

छोड़ दे छोड़ दे तू बुराई,

वक्त बाकी है अब भी संभल जा ॥

वरना दो ज़क मेँ जलना पड़ेगा,

ऐसी हो जाएगी तेरी हालत,

काम आएगी दौलत न ताकत,

छोड़कर अपनी उँची हवेली॥

तुझको बाहर निकलना पड़ेगा,

जलवा इ हुसन भी है और खतरा भी है ज्यदा,

जिंदगानी के ये रास्ता है हर कदम पर सम्बलना पड़ेगा,

बाप बेटे ये भाई भतीजे तेरे साथी है जीते जी के,

अपने आँगन से उठना पड़ेगा,

अपनी चौखट से टलना पड़ेगा,

जिंदगी एक किराये का घर है,

एक न एक दिन बदलना पड़ेगा......