Devaranama todala nudi seve

ಹರಿವಾಯುಗುರುಗಳ ಪ್ರೇರಣೆಯಿಂದ ಹಾಗು ನಮ್ಮ ತಾಯಿಯ ಆಶೀರ್ವಾದದಿಂದ ರಚಿತವಾದ ಭಗವನ್ನಾಮ ಸಂಕೀರ್ತನೆಯ ತೊದಲುನುಡಿ ಸೇವೆ

ಶ್ರೀರಾಮನಾಮ ಜಪಿಸಿದವಗೆ ಉಂಟೇ ಭವದ ಬಂಧನ?

ಪವಿತ್ರವಾದ ವಿಪ್ರ ಜನ್ಮದಿ ಬಂದು, ವಾವ್ವಂಶನ ಮತದಲ್ಲಿ ಹುಟ್ಟಿ, ಎಲ್ಲೋ ಹುಟ್ಟಿ ಎಲ್ಲೋ ಬೆಳೆದ ನಾನು, ಸದಾ ನನ್ನ ಶ್ರೇಯಸ್ಸನೇ ಕೋರಿದ ತಾಯಿಯ ಕನಸನ್ನು ಈಡೇರಿಸಿ ಇವತ್ತಿನ ದಿನ ಶ್ರೀಹರಿವಾಯುಗುರುಗಳ ಕೃಪೆಯಿಂದ ಜೀವನದ ಉತ್ಕೃಷ್ಟದಲ್ಲಿದ್ದರೆ ಅದಕ್ಕೆ ಆ ತಾಯಿಯ ಆಶೀರ್ವಾದವೇ ಕಾರಣ. ನನ್ನ ಮಕ್ಕಳು ಹೀಗೇ ಇದ್ದು, ಹೀಗೇ ಬಾಳಿ, ಸದಾ ಸತ್ಪ್ರಜೆಗಳಾಗಬೇಕೆಂದು ಸದಾ ನಮ್ಮ ಒಳಿತನ್ನೇ ಬಯಸಿ, ಶ್ರಮಿಸಿ, ಎಂದೂ ನಿಟ್ಟುಸಿರು ಬಿಡದೆ, ಐಟಿಐ ರಾಯರ ಪಾದಕ್ಕೆ ಬಂದದ್ದೆಲ್ಲವನ್ನೂ ಅರ್ಪಿಸಿ, ಆಕಸ್ಮಿಕವಾಗಿ ಮರೆಯಾದ ಆ ದೇವತೆಗೆ ನಾನೇನು ಅರ್ಪಿಸಿದರೂ ಕಡಿಮೆ. ಇವತ್ತು, ಆ ದೇವತೆ ಬದುಕಿದ್ದರೆ ನನ್ನ ಔನತ್ಯ ಕಂಡಿದ್ದರೆ ಎಷ್ಟು ಆನಂದ ಪಡುತ್ತಿದ್ದಳೋ! ಆಕೆಯ ಸುಗರ್ಭದಲ್ಲಿ ಬಂದ ಪುಣ್ಯಕ್ಕಾಗಿ, ಆಕೆಯ ಕನಸನ್ನು ನನಸು ಮಾಡಲು ಅಹರ್ನಿಶಿ ಪ್ರಯತ್ನಿಸುತ್ತಿರುವ ನಾನು, ಈ ರೀತಿ ಶ್ರೀಹರಿವಾಯುಗುರುಗಳನ್ನು ಕೊಂಡಾಡುವ ಪದ-ಪದ್ಯಗಳನ್ನು ರಚಿಸುವುದರ ಮೂಲಕ ಆ ಪುಣ್ಯವತಿಯ ಖುಣವನ್ನು ತೀರಿಸುವ ಪ್ರಯತ್ನ ನನ್ನದು.  ಈ ದಿಶೆಯಲ್ಲಿ  ಸಂಗೀತದ ಗಂಧವರಿಯದ ನಾನು ಪಾಮರನಾದ್ದರಿಂದ ಯಥಾಶಕ್ತಿ ಈ ಭಗವನ್ನಾಮ ರಚಿಸುವ ಕಾರ್ಯ ಆರಂಭಿಸಿದ್ದೇನೆ. ಸಂಗೀತದಲಿ ಪುರಂದರದಾಸರಾಗದಿದ್ದರೂ, ವಿರಕ್ತಿಯಲಿ ಕನಕದಾಸರಾಗದಿದ್ದರೂ, ತಾಳ್ಮೆಯಲಿ ವಿಜಯರಾಯರಾಗದಿದ್ದರೂ, ಭಕ್ತಿಯಲಿ ಭಾಗಣ್ಣರಾಗದಿದ್ದರೂ, ಜಾಣ್ಮೆಯಲಿ ಜಗನ್ನಾಥದಾಸರಾಗದಿದ್ದರೂ ಕೂಡ, ಸಾಧನ ಮಾರ್ಗದಲಿ ಇಡುತ್ತಿರುವ ಈ ಹೆಜ್ಜೆ, ಮುಂದೊಂದು ದಿನ, ಈ ದಾಸಶ್ರೇಷ್ಟರ ಪಾದರಜಕ್ಕೆ ಸಮವಾಗಿಸಿದರೂ ಕೂಡ ಸಾಕು. ನನ್ನ ಹೆತ್ತ ಆ ತಾಯಿಯ ಆಶೀರ್ವಾದದಿಂದ ಅದು ಖಂಡಿತ ಆಗುವುದೆಂಬ ಅಚಲ ನಂಬಿಕೆ ನನ್ನಲಿ. ಒಪ್ಪೆಲ್ಲಾ ಸೀನಪ್ಪನದು, ತಪ್ಪೇಲಾ ನನ್ನದೇ! ಇದೇ ರೀತಿ, ಸಂಗೀತ ಶಾರದೆ ಒಲಿದು ನನ್ನಿಂದ ಸಂಪ್ರದಾಯಬದ್ಧ ದೇವರನಾವನ್ನು ಅಂಕಿತ-ಸಹಿತ ರಚಿಸಲು ಅನುಕೂಲವಾಗುವಂತೆ ಅನುಗ್ರಹಿಸೆಂದು ಆ ನನ್ನ ಪೆತ್ತ ತಾಯಿಗೆ ಶಿರಸಾಷ್ಟಾಂಗ ನಮನ ಸಲ್ಲಿಸುತ್ತಾ…

ವಂದಿಸುವುದಾದಿಯಲಿ ಗಣನಾಥನ

ಲಂಬೋದರನೆ ನಮಿಪೆನು ನಾ ಶಿರಬಾಗಿ

ಎಮ್ಮ ದುರಿತಗಳ ಕಳೆದು  ಮೋದಸೂಧನನ ಧ್ಯಾನದಿ ನಿಲಿಸೋ ||೧||

ಪ್ರಥಮ ಪೂಜೆಯು ನಿನಗೆ ಪ್ರತಿ ದಿನವು ಮಾಡುವೆನು ಎಡೆಬಿಡದೆ

ಸುವಿಧ್ಯೆಯನು ಕೊಟ್ಟು ಲಕ್ಷ್ಮಿವಲ್ಲಭನ ನಾಮವ ನಾಲಿಗೆಲಿ ನಿಲಿಸೋ ||೨||

ಗೌರಿಸುತನೆ ಪಾಶಾಂಕುಶ ಧಾರನೆ ಕಮಲನಯನನೆ ಸುಂದರವದನನೆ

ಸೇವಕನು ನಾ ನಿನ್ನ, ಶಿವತನಯನೆ ಮಾಧವನಲಿ ಮನವ ನಿಲಿಸೋ ||೩||

ಮೂಷಿಕವಾಹನವಂತೆ ಮೋದಕ ಹಸ್ತವಂತೆ ಉದರದಿ ಸರ್ಪವಂತೆ

ಅನುದಿನವೂ ಎಮ್ಮನು ಪೊರೆದು ಉಪೇಂದ್ರಮೂರ್ತಿಯ ಸ್ಮರಣೆಯ ನಿಲಿಸೋ ||೪||

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ರಾಮನಾಮ ಭಜಿಸಿದವಗೆ ಉಂಟೆ ಭವದ ಬಂಧನ

ರಾಮ ನಿನ್ನ ನಾಮದ ಬಲ ಒಂದಿದ್ದರೆ ಸಾಕು

ಅದುವೆ ಕಲ್ಪತರು-ಕಾಮಧೇನು, ಆನಂದಪ್ರದಾಯಕ

ರಾಮ ರಾಮ ನಮ ಒಂದೇ ಸಾಕು ||೧||

ದಶರಥನಂದನ ರಘು ರಾಮ

ಕೌಸಲ್ಯ ಸುಪ್ರಜ ಸುಂದರ ರಾಮ ||೨||

ರಘುಕುಲಸೋಮ ರಾಜೀವಲೋಚನ ಕಲ್ಯಾಣರಾಮ

ಜಾನಕಿವಲ್ಲಭ ಶೇಷಶಯನ ಪಟ್ಟಾಭಿರಾಮ ||೩||

ಸುಮಿತ್ರಪುತ್ರ ಸೇವಿತ, ಪರತ್ಪರ ಕೋದಂಡರಾಮ

ವಿಶ್ವಾಮಿತ್ರ ಪ್ರಿಯ ದಾನವಾಂತಕ ವಶಿಷ್ಟರಾಮ ||೪||

ಅಂಜನಸುತಸ್ವಾಮಿ, ಧನುರ್ಧರ ಜಿತೇಂದ್ರರಾಮ

ಸುಗ್ರೀವ ಮಿತ್ರ ಸುಜಗತ್ಚರಿತ್ರ ತ್ರಿವಿಕ್ರಮ ರಾಮ ||೫||

ವಾಲಿಪ್ರಮತನ ವಿಭೀಷಣಸಕ ಶೂರ ರಾಮ

ಕುಂಭಕರ್ಣ ರಾವಣಾಂತಕ ತ್ರಿಲೋಕರಕ್ಷಕ ರಾಮ ||೬||

ಎಂದೆಂದೂ ನಿನ್ನ ನಾಮವೆ ಗತಿಯೆನಗೆ ನಾ ಮಾಡಿದ ಪಾಪವ

ಕಳೆದು ಉಪೇಂದ್ರನ ಲೋಕವ ತೋರೋ ಚೆಲುವ ರಾಮ ||೭||

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ನೋಡಿದೆನು ಗುರುರಾಘವೇಂದ್ರರ ಮಾಡಿದೆನು ಭಕುತಿಯಲಿ ವಂದನೆಗಳು

ಕಂಡೆ ನಾ ಗುರುರಾಯ ರಾಘವೇಂದ್ರರ ಕಂಡೆ ನಾ

ಶರಣು ಹೊಕ್ಕೆನು ರಾಯರೆ ನಿಮ್ಮ ಪಾದಕಮಲಕೆ ||೧||

ನರಹರಿಯ ನೆನೆಯುತ ಹಯವದನ ಕೊಂಡಾಡುವ ಕಾಶಾಯಧಾರಿ

ಯೋಗಿ ವರೇಂದ್ರ ಮುದ್ದು ವೄಂದಾವನದಿ ಜಪವ ಮಾಡುವ ||೨||

ನಾಮ ಮುದ್ರೆಯೊಳಿಂದ ಕಂಗೊಳಿಸುತ ಕೊರಳೊಳು ತುಳಸಿಮಣಿಯು

ಕೈಯಲಿ ಕಮಂಡಲವು ಹಿಡಿದು ಸದಾ ಮೂಲ ರಾಮನ ನೆನೆಯುವ ||೩||

ಕರುಣಾಸಾಗರನೆ ನಿನ್ನ ಮಗುವೆಂದು ಎನಿಸಿ ನಿನ್ನ ಕರಕಮಲವ

ಸದಾ ಎನ್ನ ಮೇಲೆ ಇರಿಸಿ ಉಪೇಂದ್ರನ ಪ್ರೀತಿಯ ಬಡಿಸುತಾ ಪೊರೆಯೋ ||೪||

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ನಂಬಿದೆ ನಿನ್ನ ಪಾದ, ಗುರುಮುಖ್ಯಪ್ರಾಣ ನಂಬಿದೆ ನಿನ್ನ ಪಾದ

ಎಂದೆಂದೂ ನಿನ್ನ ಪಾದವೆ ಗತಿಯೆಂದೂ ನಂಬಿದೆನೂ ಮೂರವತಾರದ ಮಧ್ವರಾಯ

ಎರಡು ದಿನದ ಸಂಸಾರದಲಿ ನಾನು ನನ್ನದು ಎಂಬ ಅಹಂಕಾರದಲಿ ಮೆರೆದು

ಬಲುವಿಧ ಆಸೆಯ ಪಟ್ಟು ನೀರಜಾಕ್ಷನ ಮರೆತು ಗರ್ವದಿ ಬಾಳಿದೆನೈಯ್ಯ ||೧||

ಎನ್ನ ಅಹಂಕಾರವ ಅಳಿಸುವ ಅನ್ಯರೊಬ್ಬರು ಇಲ್ಲ, ಕ್ಷಮಿಸಿ ಪರಿಪಾಲಿಸು

ಎನ್ನ ತ್ರಿಕೋನಮಂಡಲದಲಿ ನಳಿನನಾಭನ ಬರಿಸೋ ವೃಕೋದರ||೨||

ಬಾರಿಬಾರಿ ನಿನ್ನ ಪಾದಕೆರಗುವೆ ಎನ್ನ ಪಾಪಾಂಗಳ ನೀಗಿಸಿ, ಖಗಪತಿ ಒಡೆಯ

ಉಪೇಂದ್ರನ ಮನದಲ್ಲಿ ನಿಲ್ಲಿಸೋ, ಮಧ್ವೇಶನ ದೂತ ಹನುಮಂತರಾಯ ||೩||

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ದಾಸನ ಮಾಡಿಕೋ ಎನ್ನ, ಸ್ವಾಮಿ ಸಾಸಿರನಾಮದ ವೆಂಕಟರಮಣ

ವಂದೇ ಶ್ರೀಕೃಷ್ಣಮ್ ಶ್ರೀಪತಿಂ ಸರ್ವದೇವನಮಸ್ಕೃತಂ

ಸಚ್ಚಿದಾನಂದಂ ಜಗತ್ಗುರೂಮ್ ವಾಸುದೇವಮ್ ವಂದೇ ||ಪ||

ಶ್ರೀಲಕುಮಿ ಕರಕಮಲ ಪೂಜಿತ ವಿಮಲ ವಿಕ್ಯಾತನೆ

ಬ್ರಹ್ಮಸಮೀರ ನುತ ಗಂಗಜನಕನೆ, ಕೋಟಿ ಸೂರ್ಯರಂತೆ

ಕಂಗೊಳಿಸುವ ನಿನ್ನ ಪಾದಕೆ ವಂದನೆ, ಅಭಿವಂದನೆ ||೧||

ಶಂಕಚಕ್ರಗದಪದ್ಮಾಧರನೆ ಜ್ಞಾನಭಕ್ತಿವೈರಾಗ್ಯಮೋಕ್ಷ

ಕೊಟ್ಟು ರಕ್ಷಿಸು ಅನಂತನೆ, ಜಗದುದರನೆ ಜಗದಂಬರಮಣನೆ

ಜಗದ್ಗುರು ಸನ್ಮತಿಯ ನಿಲ್ಲಿಸೋ ಮಧ್ವದನ ಸದನದಲಿ||೨||

ನಿನ್ನ ಮುಖಾರವಿಂದವ ತೋರೋ, ಭವಪಾಪಂಗಳ ಕಳೆಯೋ

ಪಂಕಜಾಕ್ಷನೆ, ಸುಂದರವದನನೆ ಸದಾ ನಿನ್ನಂಘ್ರಿಕಮಲದ

ಸ್ಮರಣೆಯ ಕೊಟ್ಟು ಮುಕ್ತಿಪಥವ ತೊರೋ ಸ್ತುತಿರಮಣ ಉಪೇಂದ್ರನೇ||೩||

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ಗುರುಮಧ್ವರಾಯರಿಗೆ ನಮೋ ಗುರುಮಧ್ವಸಂತತಿಗೆ ನಮೋ ನಮೋ

ಆನಂದತೀರ್ಥರಿಗೆ, ಪೂರ್ಣಪ್ರಜ್ಞರಿಗೆ, ಹಂಸರಾಟರಿಗೆ, ಮಧ್ವಾರಾಯರಿಗೆ, ನಮೋ ನಮೋ

ತತ್ವವಾದವ ಸಾರಿ ಇಪ್ಪತ್ತೊಂದು ಕುಭಾಷ್ಯಯಗಳ ತರಿದ ಆನಂದತೀರ್ಥರಿಗೆ ನಮೋ ನಮೋ ||ಪ||

ಹರಿ ಸರ್ವೋತ್ತಮನು ಪರತರನು ಎಂದು ಸಾರಿದ ಗುರು ಆನಂದತೀರ್ಥರಿಗೆ ನಮೋ ನಮೋ

ಜಗತ್ ಸತ್ಯ ಎಂದು ಪೇಳಿ ಮಾಯವಾದವ ಓಡಿಸಿದ ಆನಂದತೀರ್ಥರಿಗೆ ನಮೋ ನಮೋ ||೧||

ತತ್ವತಹ ಜಿವೇಶ್ವರ, ಜಡೈಶ್ವರ , ಜೀವ-ಜೀವ, ಜೀವ-ಜಡ, ಜಡ-ಜಡ ಎಂಬ ಪಂಚಭೇಧ

ಜಗದೊಳು ಸತ್ಯವು ಎಂದು ಬಾರಿಬಾರಿ ಪೇಳಿದ ಆನಂದತೀರ್ಥರಿಗೆ ನಮೋ ನಮೋ ||೨||

ಜೀವ ಅಸ್ವತಂತ್ರರರು, ನಿತ್ಯ ಹರಿಯ ಅನುಚರರು ಜಗದೊಳು ತಾರತಮ್ಯದಿ ಜೀವಗಣ

ಗುಣಕನುಗುಣವಾಗಿ  ನಿಜಸುಖ ಅನುಭವಿಸುವರು ಎಂದು ಸಾರಿದ ಆನಂದತೀರ್ಥರಿಗೆ ನಮೋ ನಮೋ||೩||

ಉಪೇಂದ್ರನನು ವೇದಗಳು ಸದಾ ಸಾರಿದಂತೆ, ಪ್ರತ್ಯಕ್ಷವೇ ಪ್ರಮಾಣ ಎಂದು ಅರಿತು ನಿತ್ಯಾನಂದನಲಿ

ಅಮಲವಾದ ಭಕ್ತಿಯು ಸ್ವರೂಪದ ಅರಿವನು ಕೊಡುವುದು ಎಂದು ಸಾರಿದ ಆನಂದತೀರ್ಥರಿಗೆ ನಮೋ ನಮೋ||೪||

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ಕೂಗಿದರೂ ಧ್ವನಿಕೇಳದೆ, ಶಿರಬಾಗಿದರೂ ದಯೆ ಬಾರದೆ?

ಶೇಷಷಾಯಿ ಕಾವೇರಿರಂಗ ಎಂದು ನಿನ್ನ ದರುಶನವ ಕೊಡುವೆಯೋ

ಕಾದಿಹೇ ನಾನು ಬಲು ಹೀನನಾಗಿ, ರಂಗ ನಿನ್ನ ದರುಶನಕಾಗಿ ||೧||

ಅಂದು ಭೃಗು ಋಷಿಗಳು ವೈಕುಂಠ ಬಾಗಿಲತೆರದು ನಿನ್ನ ದರುಶನ ಪಡೆದರು

ಕರಿಮಕರಕೆ ಸಿಕ್ಕಿ ನಾರಾಯಣ ಎಂದು ಕರೆದೊಡನೆ ನಿನ್ನ ದರುಶನ ಕೊಟ್ಟೆ ||೨||

ಅಂದು ಬಾಲಕ ಧೃವರಾಜ ನಿನ್ನ ತಪವಗಯ್ಯೆ ಅಮರ ಧೃವ ಪದವಿಯ ಕೊಟ್ಟೆ

ಅಂದು ಕನಕದಾಸರು ಪಾಡಿ ಪೊಗಳಿ ಮೊರೆಯಿಟ್ಟು ನಿನ್ನ ದರುಶನ ಪಡೆದರು ||೩||

ಸಂಸಾರದಲಿ ನೊಂದು, ಎಂದೆಂದಿಗು ನಿನ್ನ ಪಾದವೇಗತಿಯೆಂದೂ ಎರಿಗಿರುವೆ

ಬಂಧ ಕಳೆದು, ನಿನ್ನ ದರುಶನ ಕೊಟ್ಟು, ನಿತ್ಯಸುಖವನಿಯೋ  ಉಪೇಂದ್ರನೇ ||೪||

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ನಾರಾಯಣನ ನೆನೆಮನವೆ, ನಾರಾಯಣನ ನೆನೆಮನವೆ

ಕೇಶವ ನಾರಾಯಣ ಮಾಧವ ಎನು ಮನವೆ

ಸರ್ವಗುಣ ಪರಿಪೂರ್ಣ ನಾರಾಯಣನ ನೆನೆ ||1||

ಗೋವಿಂದ ವಿಷ್ಣು ಮಧುಸೂಧನ ಎನು ಮನವೆ

ಸಚ್ಚಿದಾನಂದ ರೂಪ ನಾರಾಯಣನ ನೆನೆ ||2||

ತ್ರಿವಿಕ್ರಮ ವಾಮನ ಶ್ರೀಧರ ಎನು ಮನವೆ

ಸರ್ವಶಬ್ಧ ವಾಚ್ಯ ನಾರಾಯಣನ ನೆನೆ ||3||

ಹೃಷೀಕೇಷ ಪದ್ಮನಾಭ ದಾಮೋದರ ಎನು ಮನವೆ

ವಿಶ್ವೋದಯಸ್ತಿತಿಲಯ ನಾರಾಯಣನ ನೆನೆ ||4||

ಸಂಕರ್ಷಣ ವಾಸುದೇವ ಪ್ರದ್ಯುಮ್ನ ಎನು ಮನವೆ

ಸರ್ವಯತ್ರಸಮರ್ಥ ನಾರಾಯಣನ ನೆನೆ ||5||

ಅನಿರುದ್ಧ ಪುರುಷೋತ್ತಮ ಅಧೋಕ್ಷಜ ಎನು ಮನವೆ

ಜ್ಞಾನಪ್ರದಾಯಕ ನಾರಾಯಣನ ನೆನೆ ||6||

ನರಸಿಂಹ ಅಚ್ಯುತ ಜನಾರ್ಧನ ಎನು ಮನವೆ

ಸೌಖ್ಯ ಸತ್ಕಾರಣಾಯ ನಾರಾಯಣನ ನೆನೆ ||7||

ಉಪೇಂದ್ರ ಹರಿ ಶ್ರೀ ಕೃಷ್ಣ ಎನು ಮನವೆ

ಬ್ರಹ್ಮ-ಸಮೀರಾದಿ ವಂದಿತ ಎನು ಮನವೆ

ಸಾರ್ವಕಾಲದೇಶವೇಶದೊಳು ಉಪೇಂದ್ರನ ನೆನೆ ||8||

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ಸತ್ಯವಂತರ ಸಂಗವಿರಲು ತೀರ್ಥವೇತಕೆ, ನಿತ್ಯ ಅನ್ನದಾನವಿರಲು ಭಯವು ಏತಕೆ?

ಸಪ್ತನದಿಗಳಲಿ ತನುವ ಮಿಂದರೇನು ಫಲವೋ | ಅರಿಷಡ್ವರ್ಗಗಳ ತ್ಯಜಿಸಿದರೇನು ಫಲವೋ |

ಇಂದ್ರಿಯಗಳ ನಿಗ್ರಹಿಸಿದರೇನು ಫಲವೋ |  ಹೀನ ಪಾಪಂಗಳ ಬಿಟ್ಟರೇನು ಫಲವೋ |

ದಾನಧರ್ಮ ಮಾಡಿದರೇನು ಫಲವೋ | ಜ್ಞಾನತತ್ವಂಗಳರಿತು ಏನು ಫಲವೋ |

ಗುರುಹಿರಿಯರ ಪಾದಕೆರಗಿ ಏನು ಫಲವೋ |  ಶಿಷ್ಟರ ಸಂಗ ಮಾಡಿ ಏನು ಫಲವೋ |

ನರಹರಿಯೇ ಸರ್ವೋತ್ತಮನು ಎಂದು ಅರಿತು | ನವವಿಧ ಭಕುತಿಯಿಂದ ಮಾಧವನ

ಧ್ಯಾನ ಮಾಡಿ | ಪುಲ್ಲನಾಭನ ಹೆಸರನು ಬಾಯಿಯಲ್ಲಿ ಹೇಳಿ ಕೊಂಡಾಡಿ ನಲಿದರೆ |

ಭಕ್ತವತ್ಸಲ ಉಪೇಂದ್ರನು ನಿಜ ಭಕುತರಿಗೆ ವಿರಜಾಸ್ನಾನ ಮಾಡಿಸುವನೋ ತಪ್ಪದೆ ||

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ರಾಘವೇಂದ್ರಗುರುರಾಯರ ಸೇವಿಸಿರೋ, ಸೌಖ್ಯದಿ ಜೀವಿಸಿರೋ

ಶ್ರೀ ಗುರು ರಾಘವೇಂದ್ರರಾಯರ ಸದಾ ಭಜಿಸಿರೋ |

ಇಷ್ಟಾರ್ಥ ಕೊಡುವ ಕಾಮಧೇನು ಪಾದಕೆರಗಿರೋ ||

ತುಂಗಾತೀರನಿವಾಸ ಸುಧೀಂದ್ರ ವರಪುತ್ರರ ಸ್ಮರಿಸಿರೋ |

ನರಹರಿಯ ಬಿಡದೆ ಭಜಿಪ ಮುನಿಕುಲೋತ್ತುಂಗನಾ ನೆನಿಯಿರೋ ||

ಪ್ರಹ್ಲಾದನಾಗಿ ನವವಿಧ ಭಕುತಿಯ ಭೋಧಿಸಿದವರ ಒಲಿಸಿರೋ |

ಮಧ್ವಮತವ ಸಾರಿ ಚಂದ್ರಿಕೆಯನು ಕೊಟ್ಟವರ ಹಾಡಿರೋ ||

ಮೂಲರಾಮರ ಇಚ್ಚೆಯಂತೆ ಭಕ್ತರ ಅಘನಾಶ ಮಾಡುವರ ನೋಡಿರೋ |

ಸತ್ಯಧರ್ಮಸಿಂಧು ನಿತ್ಯ ಉಪೇಂದ್ರನ ಪೂಜಿಪರಾ ಸೇವಿಸಿರೋ ||

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ರಾಮನಾಮ ಪಾಯಸಕ್ಕೆ ಕೃಷ್ಣನಾಮ ಸಕ್ಕರೆ

ರಾಮ ನಾಮ ಅತಿ ಸುಂದರ, ಕೃಷ್ಣ ನಾಮ ಅತಿ ಸುಮಧುರ |

ರಾಮಕೃಷ್ಣ ಎಂದು ಎನ್ನ ಮನ ನೆನಯಲಿ ಹೇ ನಾರಾಯಣನೇ |ಪ|

ಎನ್ನ ಜಿಹ್ವೆಯಲ್ಲಿ ರಾಮನಾಮ ನಲಿಯುವಂತೆ ಮಾಡೋ ಜಾಹ್ನವಿಜನಕ|

ಎನ್ನ ಕಿವಿಗಳಲ್ಲಿ ಕೃಷ್ಣನಾಮ ಕೇಳಿಸುವಂತೆ ಮಾಡೋ ಕಂದರ್ಪಜನಕ ||೧||

ಎನ್ನ ಕೈಗಳು ರಾಮನಾಮಕೆ ಚಪ್ಪಾಳೆ ಹೊಡೆಯುವಂತೆ ಮಾಡೋ ಮುಕುಂದನೆ|

ಎನ್ನ ಕಾಲ್ಗಳೂ ಕೃಷ್ಣನಾಮಕೆ ಹೆಜ್ಜೆಹಾಕಿ ಕುಣಿಯುವಂತೆ ಮಾಡೋ ಗೋವಿಂದನೆ ||೨||

ಎನ್ನ ನಾಸಿಕವು ರಾಮನಾಮದ ಸುಗಂಧ ಸವಿಯುವಂತೆ ಮಾಡೋ ಅನಿರುದ್ಧನೆ|

ಎನ್ನ ನಯನವು ಕೃಷ್ಣನಾಮದ ಸುರೂಪ ನೋಡುವಂತೆ ಮಾಡೋ ಉಪೇಂದ್ರನೇ ||೩||

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ಆವ ರೂಪದಿಂದ ನೀನೆನ್ನ ಸಲಹುವಿ ಶ್ರೀವಿಭು ಹಯವದನ

ಚಂದವ ನೋಡಿರೇ ಕಡಗೋಲಪಿಡಿದ ಕೃಷ್ಣ ಮೂರುತಿಯ

ವಿಶ್ವೇಶತೀರ್ಥರು ಅರ್ಚಿಸಿದ ಗೋಕುಲನಂದನ ಮೂರುತಿಯ ||ಪ||

ಮತ್ಸ್ಯ ರೂಪ ತಾಳಿ ಮನುಕುಲವ ಸಂರಕ್ಷಿಸಿದ  ಮೂರುತಿಯ

ತೇಜಿ ರೂಪ ತಾಳಿ ಹಯಗ್ರೀವಾಸುರನಾ ಛೇದಿಸಿದ ಮೂರುತಿಯ ||೧|

ಕೂರ್ಮ ರೂಪ ತಾಳಿ ಮಂಧರಹೊತ್ತು ಸಲಹಿದ ಮೂರುತಿಯ

ಧನ್ವಂತ್ರಿ ರೂಪ ತಾಳಿ ಕ್ಷೀರಸಾಗರದಿ ಅಮೃತತಂದ ಮೂರುತಿಯ ||೨||

ಮೋಹಿನಿ ರೂಪ ತಾಳಿ ದಾನವರಿಗೆ ಕಪಟಮಾಡಿದ ಮೂರುತಿಯ

ವರಾಹ ರೂಪ ತಾಳಿ ಹಿರಣ್ಯನ ವಧಿಸಿ ಭೂಕಕ್ಷೆಯಲಿಟ್ಟ ಮೂರ್ತಿಯ ||೩||

ನರಮೃಗ ರೂಪ ತಾಳಿ ಕಂಬದಿ ಬಂದು ಪ್ರಹ್ಲಾದಗೆ ಒಲಿದ ಮೂರುತಿಯ

ವಟು ರೂಪ ತಾಳಿ ತ್ರಿಭುವನ ಅಳೆದು ಇಂದ್ರಪದವಿ ಕೊಟ್ಟ ಮೂರುತಿಯ ||೪||

ಭಾರ್ಗವ ರೂಪ ತಾಳಿ ಕಾರ್ತಿವೀರ್ಯಾರ್ಜುನನ ಕೊಂದ ಮೂರುತಿಯ

ರಾಮ ರೂಪ ತಾಳಿ ಹನುಮನ ಸಲಹಿ ದಶಕಂಠನ ಸದೆಬಡಿದ ಮೂರುತಿಯ ||೫||

ಕೃಷ್ಣ ರೂಪ ತಾಳಿ ಪುರುವಂಶವ ಉದ್ಧರಿಸಿ ಗೀತೆಯ ಕೊಟ್ಟ ಮೂರುತಿಯ

ಬುದ್ಧ ರೂಪ ತಾಳಿ ಅಸುರಜನರ ಮೋಹಿಸಿ ಶೂನ್ಯತ್ವ ಬೋಧಿಸಿದ ಮೂರುತಿಯ ||೬||

ಕಲ್ಕಿ ರೂಪ ತಾಳಿ ಶ್ವೇತಾಶ್ವ ಏರಿ ದುರ್ಜನರ ಸಂಹರಿಸಿದಾ ಮೂರುತಿಯ

ಉಪೇಂದ್ರ ರೂಪ ತಾಳಿ ಭಕ್ತರ ಅಘಕಳೆದು ಆನಂದ ಕೊಡುವ ಮೂರುತಿಯ ||೭||

ಇತಿ ಉಪೇಂದ್ರನೆಂಬ ನನ್ನಿಂದ ಹರಿವಾಯುಗುರುಗಳ ಪ್ರೇರಣೆಯಿಂದ ರಚಿತವಾದ ಭಗವನ್ನಾಮ ಸಂಕೀರ್ತನೆಯು ಸಂಪೂರ್ಣವಾದುದು

ಶ್ರೀಸೀತಾಸಮೇತಾಮೂಲರಾಮಾರ್ಪಣಮಸ್ತು

I would like to thank my dear friend Sheshadri Rao for providing edit and proof support.

Shri Padaraja Guru Ashtottara Shatanamavali

²æà ²æÃ¥ÁzÀgÁd CµÉÆÖÃvÀÛgÀ ±ÀvÀ£ÁªÀĪÀ°

Sripadaraja-Ashtottara in PDF

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Chaturvimshadhi Roopa – 24 Keshavaadi Roopas of Lord Sriman Narayana – Part 3

Compiled the content from various sources: Pravachanas, Books, Mailing Lists, and Monthly Magazines.

I would like to thank all the sources for enlightening.

Trivikrama – ತ್ರಿವಿಕ್ರಮ

ನಿತ್ಯಂ ಪದ್ಮಗದಾಶಂಖಸಹಿತಶ್ಚಿತ್ತೇ ಮಮ ತ್ರಿವಿಕ್ರಮೋ

Nityam PadmagadhAshaMkhasahitaschitE mama trivikramO

  Trivikrama the name has several meaning, and few of them are:

  • The lord who measured all the three worlds (with his single step)
  • God of three strides
  • Upholder of law and giver of boons
  • In the three lokas (bur, buvar, and suvar)
  • One who has conquered (stands above) the three gunas (qualities – sattva, rajas, and tamas), or one who does not have any dosha of trigunas.
  • For Devas, Manushyas, and Dhanavas, he provides sristi, stiti, and laya and he is above this.
  • Since the Lord pervades the three worlds- Vaikunta, Anantaasana, Svetadvipa – and is specially immanent (therein), He is named Trivikrama
  • In all the three worlds, has over powered the three states: a. AdhyAtma- Concerning the SELF (soul); b.  Adhibhuta- Concerning five elements (panchabootha) pR^ithvi (Earth), appu (Water), tEjas (Fire), AkAsha (Sky) & vAyu (Air); c.   Adhidaiva:  Concerning divine deities.
  • Though remaining in the body of the person, He has no change of form, is not encompassed by the elements and has special powers to annihilate the enemies.

 

Vamana – ವಾಮನ

ಯುಕ್ತಸ್ತಿಷ್ಠತು ಶಂಖಚಕ್ರಗದಯಾ ಪದ್ಮೀ ಸದಾ ವಾಮನ

YuktastiShtatu shankachakragadayA padmI sadA vAmana:

  The name Vamana has several meaning, and few of them are:

  • Vamana means sundara,  dwarf, handsome among all those beautiful
  • Supplier of things born out of His desire
  • He is the one who pushed Bali to patala loka
  • Vamana teaches us that arrogance and pride should be abandoned if any advancement in life is to be made, and that wealth should never be taken for granted since it can so easily be taken away
  • Motivator of all desires

 

Sridhara – ಶ್ರೀಧರ

ವಂದೇ ಶ್ರೀಧರಮಬ್ಜಚಕ್ರಗದಯಾ ಶಂಖೇನ ಚಾಲಂಕೃತೋ

vandE sridharamubjachakragadayA shankHEna chAlankruthO

  The name Sridhara has several meaning, and few of them are:

  • One who has SriLakshmi in his heart (ಶ್ರೀಯಮ್ ಧರತೀ ಯಃ ಸಃ) – He who supports Lakshmi
  • Possessor of vigour & energy
  • ‘Dhah’ denotes bearing; ‘Rah’ stands for giving blissful joy.  Since the Lord by bearing (on His chest) SriH [Lakshmi] gives her pleasure.

Note:  The Lord has no need for deriving joy from any external being or source, since he is ‘svaramana’ and ‘ApatakAma';  it is SriH instead who derives joy by being seated on His chest, without ever becoming a ’cause’ or ‘source’ for the Lord to experience joy.

24 Roopas associated with different waterbodies of karmabhoomi (India), Except for the Vasudevadi four roopas.

Keshava Pinakani Sankarshna
Narayan Godavari Vasudeva
Madhava Ganga Pradyumna
Govinda Vapi Aniruddha
Vishnu Narmada Purushottama Pushkarani
Madhusudan Manasa Adokshaja Swami Pushkarani
Trivikram Kumudavati Narasimha BhavaNashani
Vaman Chandrapushkarani Achuta Tataka
Shridhar Bhimarathi Janardhana Malahari
Hrishikesh Sarovara Upendra Devakatha
Padmanabha Saraswati Hari Kalindi
Damodar Saritha Krishna Krishnaveni

Harapanahalli Bheemavva’s Keshavanama lali pada (ಹರಪನಹಳ್ಳಿ ಭೀಮವ್ವನವರ ಕೇಶವನಾಮ ಲಾಲಿ ಪದ)

ಹಿಡಿ ಕೇಶವ ಕೃಷ್ಣ ನಾರಾಯಣನ

ಕೊಡು ಮಾಧವ ಗೋವಿಂದ ವಿಷ್ಣುನ್ನ

ಕಡಲಶಯನನಾದ ತಕ್ಕೋ ಮಧುಸೂದನನ

ಕಡುಬ್ಯಾಗದಲಿ ತಾರೆ ತ್ರಿವಿಕ್ರಮನ ಜೋ ಜೋ ||೧||

ವಾಮನ ಶ್ರೀಧರ ಹೃಷಿಕೇಶನ

ಕಾಮಿಸಿ ನೀ ಕೊಳ್ಳೆ ಪದ್ಮನಾಭನ್ನ

ದಾಮೋದರ ಶ್ರೀ ಸಂಕರುಷಣನ

ಕೋಮಲಾಂಗಿ ತಾರೆ ವಾಸುದೇವನ್ನ ಜೋ ಜೋ ||೨||

ಪ್ರದ್ಯುಮ್ನ ಅನಿರುಧ್ಧ ಪುರುಷೋತ್ತಮನ

ಮುದ್ದು ಆದೊಕ್ಷಜ ನಾರಸಿಂಹಾಚ್ಯುತನ

ಸದ್ಯೋ ಜನಾರ್ಧನ್ನ ಕೊಂಡು ಉಪೇಂದ್ರನ್ನ

ಸದ್ಯತಾರಹರಿ ಭೀಮೆಶಕೃಷ್ಣನ ಜೋ ಜೋ ||೩||

Yantroddharaka Hanumath Stotram

Yantroddharaka Hanumath Stotram – Composed by Sri Vyasaraja theertharu

Based on  meanings provided by Sri Hunsur Sriprasad and P.R.Ramachander

Introduction

Shri Vyasaraja theertharu uses to meditate on a hillock near Chakratirtha on the banks of Tunga River (near Hampi, Karnataka). And on one of those days during his meditation, an image of shri Hanumantha devaru kept coming to his mind, and on that night, he had a dream wherein he was instructed to install a murthy of shri Hanumantha devaru at the spot where he was meditating earlier in the day.

During his meditation next day when the image appeared, he started to draw the image on a rock using Angara (charcoal). To his dis-belief the image came to life and jumped from the rock. He was astonished, he tried drawing the image several times, and the same repeated. Finally, shri Vyasaraja theertharu drew a yantra (digbhandana) to confine the image of shri Hanumantha devaru. Then the picture took the form of an icon on the face of the rock. Shri Vyasaraja theertharu was ecstatic and composed the Yantrodharaka Hanumat Stotra. Later on a small temple was built, and till today the temple has retained its sanctity and potency. Devotees, who perform seva at the temple, have their desires and wishes fulfilled. Several dasaru’s have composed songs extolling shri Yantrodharaka Hanumantha Devaru.

Stotra and its meaning

ನಮಾಮಿ ದೂತಂ ರಾಮಸ್ಯ ಸುಖದಂ ಚ ಸುರದ್ರುಮಮ್
ಪೀನವೃತ್ತ ಮಹಾಬಾಹುಂ ಸರ್ವಶತ್ರುನಿವಾರಣಮ್ ||೧||

ನಾನಾರತ್ನಸಮಾಯುಕ್ತಂ ಕುಂಡಲಾದಿವಿರಾಜಿತಮ್|
ಸರ್ವದಾಭೀಽಷ್ಟದಾತಾರಂ ಸತಾಂ ವೈ ದೃಢಮಾಹವೇ ||೨||

ವಾಸಿನಂ ಚಕ್ರತೀರ್ಥಸ್ಯ ದಕ್ಷಿಣಸ್ಥಗಿರೌ ಸದಾ|
ತುಂಗಾಂಬೋಧಿತರಂಗಸ್ಯ ವಾತೇನಪರಿಶೋಭಿತೇ ||೩||

ನಾನಾದೇಶಗತೈಃ ಸದ್ಭಿಃ ಸೇವ್ಯಮಾನಂ ನೃಪೋತ್ತಮೈಃ|
ಧೂಪದೀಪಾದಿನೈವೇದ್ಯೈಃ ಪಂಚಖಾದ್ಯೈಶ್ಚಶಕ್ತಿತಃ ||೪||

ಭಜಾಮಿ ಶ್ರೀಹನುಮಂತಂ ಹೇಮಕಾಂತಿಸಮಪ್ರಭಮ್|
ವ್ಯಾಸತೀರ್ಥಯತೀಂದ್ರೇಣ ಪೂಜಿತಂ ಚ ವಿಧಾನತಃ ||೫||

ತ್ರಿವಾರಂ ಯಃ ಪಠೇನ್ನಿತ್ಯಂ ಸ್ತೋತ್ರಂ ಭಕ್ತ್ಯಾದ್ವಿಜೋತ್ತಮಃ |
ವಾಂಚಿತಂ ಲಭತೇಽಭೀಷ್ಟಂ ಷಣ್ಮಾಸಾಭ್ಯಂತರೇ ಖಲು ||೬||

ಸರ್ವಥಾ ಮಾಽಸ್ತು ಸಂದೇಹೋ ಹರಿಃ ಸಾಕ್ಷೀ ಜಗತ್ಪತಿಃ |
ಯಃ ಕರೋತ್ಯತ್ರ ಸಂದೇಹಂ ಸ ಯಾತಿ ನರಕಂಣ್ ಧ್ರುವಮ್ ||೮||

||ಇತಿ ಶ್ರೀವ್ಯಾಸರಾಜಯತಿಕೃತ ಯಂತ್ರೋದ್ಧಾರಕ ಹನೂಮತ್ ಸ್ತೋತ್ರಮ್ ||

ನಮಾಮಿ ದೂತಂ ರಾಮಸ್ಯ ಸುಖದಂ ಚ ಸುರದ್ರುಮಮ್ಪೀನವೃತ್ತ ಮಹಾಬಾಹುಂ ಸರ್ವಶತ್ರುನಿವಾರಣಮ್ ||೧|| namAmi dUtaM rAmasya sukhadaM cha suradrumam.h |pInavR^ittamahAbAhuM sarva shatrunivAraNam.h || 1||
pIna = slim or slender, vR^itta = all-rounded or well-built, mahAbAhuM = long arms, rAmasya = rama’s, dUtaM = messenger, sukhadaM = provider of happiness, cha = and, suradrumam.h = divine tree = kalpavRuksha (drumam = tree), sarva = all, shatru = enemies, nivAraNam.h = ward off or get rid of, [aham] = I, namAmi = salute or prostrate to.

Translation:

I salute to Sri Hanumantha the emissary of Lord Sri Rama, who brings pleasure and happiness to all, who is like kalpavruksha the wish giving tree, who has long slender arms, yet strong (mahAbAhu), and who drives away all enemies and evil.

Notes:

Shri Hanumantha (Vayu devaru) is called ‘Rama duta’ because he took Lord Rama’s mudrike to Sita Devi. However, this title applies to Vayu devaru in all his incarnations, as he is the sole channel for jivas to reach the Lord.  Acharya Madhva, the third incarnation of Vayu devaru gave us the true meanings (tatparya nirnayas) for the great compositions bhagavata, Mahabharata, and Bramasutras  of Sri VedavyAsa  Devaru, and thus he alone can be called ‘Rama duta’.

In addition, he is the only messenger who is capable of giving us, the jivas, the true knowledge about lord and at the same time can represent our actions to Lord (‘tasmin apo mAtarishvA dadhAti’ Ishavasya). Sugriva and Vibhishana got Rama’s blessings only because of hanuman’s recommendation. Arjuna benefitted because of his association with Bhīma, whereas Vali and Karna suffered because they did not believe in Vayu devaru.

The term ‘sarva shatrunivAraNam.h’ has several meanings depending on the context. In the physical sense, shatrus are people who are hostile to us. We need the blessings of hari-vAyu to overcome them. However, our greatest enemies are internal ones like ‘arishadvarga’ (kama, krodha, mada, lobha, moha, matsarya), durAgraha (headstrongness), kapaTa (deceit) and so on. Another strong, internal enemy is avidya. In the vAyu stuti, (“dR^ihya.ntIM hR^idR^ihanmAM  …avidyA”) Sri trivikrama panDitAchArya points out that this avidya grows in one’s heart and is treacherous by nature; he prays to vAyu to ask bhArati dEvi to remove this avidya. But the real spiritual meaning comes out when one remembers that ‘sarva’ is one of the names of the Lord as enshrined in the VSN. Thus ‘sarva shatru’ includes everybody who harbors hostile feelings toward the Lord and His devotees. Sri Vadiraja tIrtha explains this very nicely in the context of the mahAbhArata. He says that when Bhima was the YuvarAja he had one major objective –VishNu-bhaktas should never shed tears, and Vishnu-dveshis should always experience utmost sorrow. This brings out the true import of the phrase ‘sarva shatru nivAraNaM’.

The phrase ‘mahA bAhuM’ needs to be understood from three viewpoints – physical, symbolic and spiritual. Hanuman’s physique has all the 32 hallmarks associated with a perfect body, including mahA bAhum or well-proportioned shoulders and arms. Symbolically, ‘shoulders’ represent capability. We use this very often in common speech and say that somebody has ‘broad shoulders’ meaning that he/she can take a lot of responsibility. This is very true in hanuman’s case since he is ‘bhagavat kArya sAdhaka’ and is entrusted with great responsibilities. He is sukhada and kalpavruksha for devotees who surrender to the lord through him. But for ‘sarva shatrus’ as outlined above, he is the nivAraka or eliminator / exterminator. But the real spiritual meaning of ‘mahA bAhuM’ comes out when one remembers that basically ‘maha’ is the Lord’s name. Hence ‘mahA bAhuM’ refers to the fact that Vayu is the primary execution agency for the Lord.

The 32 hallmarks are:

  • Chest, forehead, and shoulders must be broad -3
  • Navel and Satva must be deep [ Gambhir]-2
  • Breasts, stomach, knees, nose, face, and hips must be well developed -6
  • Penis, back, neck, thighs should be small -4
  • Eye edges, palms, foot, nails, tongue, and lips, palette should be red in colour – 7
  • teeth, nails, hair, skin, pores should be subtle [not coarse] -5
  • Mouth, eyes, ears, nose, and arms should be large -5
  • additionally three lines should be visible at forehead, neck, and stomach
ನಾನಾರತ್ನಸಮಾಯುಕ್ತಂ ಕುಂಡಲಾದಿವಿರಾಜಿತಮ್|ಸರ್ವದಾಭೀಽಷ್ಟದಾತಾರಂ ಸತಾಂ ವೈ ದೃಢಮಾಹವೇ ||೨|| nAnAratnasamAyuktakuNDalAdivirAjitam.h |sarvadA.abhIshhTadAtAraM satAM vai dR^iDhamAhave ||2||
nAnA = various, ratna = gems, samAyukta = well assembled or united, kuNDala = ear-rings, Adi = and others, virAjitam.h = resplendent or adorned, sarvada = always, abhIshhTa = desires or wants, dAtAraM = donor or giver, satAM = devotees or good people, vai = surely or certainly, dR^iDhaM = firm or steadfast, Ahave = in battle or the battlefield.

Translation:

I salute to Hanumantha devaru, one who is akin to various precious gems, who is also resplendent with ear studs made of precious gems and metals. He is the medium through whom Lord Rama fulfills all our desires (devotees) and he is steadfast in battlefield.

Notes:

There is an eternal battle going on in our minds between devatas who instigate us into doing good deeds, and daityas who want us to commit sins. It is in this battle that we need Vayu’s help.

The term ‘nAna ratna’ acquires more importance and significance if we consider it as describing the auspicious qualities like: pure devotion towards Lord, unconditional faith and complete surrender to Lord, absence of ego, self-control, and so on, seen in Mukhya-prANa.

ವಾಸಿನಂ ಚಕ್ರತೀರ್ಥಸ್ಯ ದಕ್ಷಿಣಸ್ಥಗಿರೌ ಸದಾ|ತುಂಗಾಂಬೋಧಿತರಂಗಸ್ಯ ವಾತೇನಪರಿಶೋಭಿತೇ ||೩|| vAsinaM chakratIrthasya daxiNasthagirau sadA |tuN^gAmbhodhitaraN^gasya vAtena parishobhite || 3||
tuN^ga = River tunga, Ambhodhi = water, taraN^gasya = (of the) waves, vAtena = (through) breeze, parishobhite = well adorned or graced, chakratIrthasya = (of the) chakratIrtha, daxiNastha girau = in the hill that is to the south, sadA = always, vAsinaM = residing.

Translation:

I salute to Hanumantha devaru, who always resides in the hill that is to the south of the holy ChakrtaIrtha that is well adorned by the breeze flowing over the (pure) water waves of the River Tunga.

ನಾನಾದೇಶಗತೈಃ ಸದ್ಭಿಃ ಸೇವ್ಯಮಾನಂ ನೃಪೋತ್ತಮೈಃ|ಧೂಪದೀಪಾದಿನೈವೇದ್ಯೈಃ ಪಂಚಖಾದ್ಯೈಶ್ಚಶಕ್ತಿತಃ        ||೪|| nAnAdeshaagataiH sadbhiH sevyamAnaM nR^ipottamaiH |dhUpadIpAdinaivedyaiH paJNchakhAdyaishcha shaktitaH || 4||
nAnAdesha = (from) various countries or places, AgataiH = having come from, sadbhiH = good people, sevyamAnaM = served by, nR^ipottamaiH = great kings, dhUpa = incense, dIpAdi = mangalArati and other forms of seve done during traditional worship, naivedyaiH = offering, = five kinds of bhakshyas (bhakshya, bhojya, chosya, lehya, paniya), cha = and, shaktitaH = to the best of their ability.

Translation:I salute to Hanumantha devaru, who is served with strong devotion by great kings and good people from various countries by means of incense, mangalArati (light), and other forms of service done during traditional worship, to their ability along with the five-fold (bhakshya, bhojya, chosya, lehya, paniya) offering. 

Notes:

Shrines are usually visited by people from different regions or countries. So what is so special about this shrine that it merits special mention? By ‘deshas’ Sri VyAsatIrtha is not talking about countries that exist on Earth, rather he is talking about other worlds. In other words, the sanctity of the shrine is so great that even demi-gods and other celestials visit it to seek the blessings of Sri PrAna devaru.

The Five-Fold Offering: That which is chewed for eating is bhakshya; that which is swallowed without chewing is bhojya; that which is licked is lehya; that which is sucked is chosya; and that which is drunk is paniya.

ಭಜಾಮಿ ಶ್ರೀಹನುಮಂತಂ ಹೇಮಕಾಂತಿಸಮಪ್ರಭಮ್|ವ್ಯಾಸತೀರ್ಥಯತೀಂದ್ರೇಣ ಪೂಜಿತಂ ಚ ವಿಧಾನತಃ  ||೫|| bhajAmi shrIhanUmantaM hemakAnti samaprabham.h |vyAsatIrthayatIndreNa pUjitaM cha vidhAnataH || 5||
hemakAnti = the lustre or glint of gold, samaprabham.h = having an equal lustre, cha = and, vyAsatIrthayatIndreNa = by saint VyAsa tIrtha, vidhAnataH = properly or appropriately, pUjitaM = worshipped, shrI hanUmantaM = Shri Hanumanta, [aham] = I, bhajAmi = pray or worship.

Translation:I worship that Hanumantha devaru, who shines like gold (lord Vishnu), and is properly worshipped by, The king of Sages, Vyasa theertharu.

Notes:

The word ‘vidhAnataH’ is loaded with meaning. It refers to the history through which saint VyAsa tIrtha set up this icon. It also implies that the worship was done in the correct and proper manner described by Acharya Madhva in tantrasAra sangraha. But more importantly it implies that the VyAsa tIrtha’s devotion was done with ‘mahAtmya gyAna’ and in accordance with tAratamya.

The words ‘hemakAnti’ and ‘sama prabhamaM’ have a different spiritual meaning. ‘hema’ is one of the names of Lakshmi. ‘hema kAnta’ is Narayana’s name. Just as one having ‘dukha’ is ‘dukhi’, one having ‘dhana’ is ‘dhani’, similarly one having ‘hema kAnta’ is ‘hemkAnti’. This refers to the fact that the sannidhAna of the Lord is the highest in Vayu; this presence is not tainted in any manner by kali. Hence ‘hemkAnti’ is a very good name for Vayu. Also, since Vayu’s strength, knowledge and capabilities do not diminish when he incarnates, he can be called ‘sama prabha’ (as can the Lord). Hence the words ‘hemakAnti’ and ‘sama prabhamaM’.

ತ್ರಿವಾರಂ ಯಃ ಪಠೇನ್ನಿತ್ಯಂ ಸ್ತೋತ್ರಂ ಭಕ್ತ್ಯಾದ್ವಿಜೋತ್ತಮಃ |ವಾಂಚಿತಂ ಲಭತೇಽಭೀಷ್ಟಂ ಷಣ್ಮಾಸಾಭ್ಯಂತರೇ ಖಲು ||೬|| trivAraM yaH paThennityaM stotraM bhaktyA dvijottamaH |vAJNchhitaM labhate.abhIshhTaM shhaNmAsAbhyantare khalu || 6||
yaH = that, dvijottamaH = good brahmin, nityaM = daily, trivAraM = thrice, bhaktyA =with devotion, stotraM = this stotra, paThet.H = reads or recites, shhaT.h = six, mAsa = months, abhyantara = duration), vAJNchhitaM = desired, abhIshhTaM = a desired object, labhate = will get, khalu = certainly.

Translation:If this Stotra is recited with devotion thrice daily by a good natured person (Brahmin), then within six months he will certainly get the desired object that he wishes for.

ಪುತ್ರಾರ್ಥೀ ಲಭತೇ ಪುತ್ರಂ ಯಶೋರ್ಥೀ ಲಭತೇ ಯಶಃ|ವಿದ್ಯಾರ್ಥೀ ಲಭತೇ ವಿದ್ಯಾಂ ಧನಾರ್ಥೀಲಭತೇ ಧನಮ್ ||೭|| putrArthI labhate putraM yashorthI labhate yashaH |vidyArthI labhate vidyAM dhanArthI labhate dhanaM || 7||
putrArthI = one desiring progeny or children, putraM = progeny, labhate = will gain or get, yashorthI = one desiring fame, yashaH = fame, vidyArthI = one desiring education or knowledge, vidyAM = education, dhanArthI = one desiring wealth, dhanam.h = wealth.

Translation:One desiring progeny or children will get progeny. One desiring fame will get fame. One desiring education or knowledge will get education. One desiring wealth will get wealth.

Or

The one who wants disciple would get disciple, The one who wants bliss would get pure bliss, The one who seeks ethereal knowledge would get it, And the one who seeks spiritual wealth will get it.

Notes:

Hanumantha is the personification of renunciation. As the devotee dearest to Rama he could have asked for and received anything in Rama’s kingdom. Yet, he was interested only in the worship of Rama’s feet and renounced all worldly pleasures. So, it is natural for one to have some hesitation in asking this embodiment of vairAgya for mundane things like children, fame, wealth and education. But one need not worry; as mukhya-prAna he can hear our innermost thoughts and understand the emotions that rack our mind. So if one is childless and desperate, it is okay to ask him for progeny.

However, that is not the extent of Hanumanta’s largesse. Each of the benefits described above i.e., “putra”, “yashaH” etc. has both a common meaning as well as a spiritual meaning. For example the common meaning of “yashaH” is fame, but it can also mean pure bliss and knowledge i.e moksha or liberation (ya = gyAna or knowledge, sha = Ananda or bliss). Given this multiplicity of meanings, which meaning one chooses depends on one’s inclination and needs. For example, to somebody suffering from dire poverty, ‘dhana’ would automatically mean material wealth, whereas to a more spiritually inclined well-off person, the same word could mean spiritual wealth, which is more long lasting and beneficial. Even if we limit ourselves to the common meaning, there is room for interpreting which type of children, fame, wealth, and education we are talking about. For example, ‘vidya’ could mean ‘para-vidya’ (knowledge of the para-tatva or the Lord) or ‘apara-vidya’ (other bodies of knowledge).

ಸರ್ವಥಾ ಮಾಽಸ್ತು ಸಂದೇಹೋ ಹರಿಃ ಸಾಕ್ಷೀ ಜಗತ್ಪತಿಃ |ಯಃ ಕರೋತ್ಯತ್ರ ಸಂದೇಹಂ ಸ ಯಾತಿ ನರಕಂಣ್ ಧ್ರುವಮ್ ||೮|| sarvathA mA.astu sandeho hariH sAxI jagatpatiH |
yaH karotyatra sandehaM sa yAti narakaM dhruvam.h || 8||
sarvathA = absolutely, sandeH = doubt, mA.astu = let it not happen, jagatpatiH = Lord of the Universe, hariH = Sri Hari, sAxI = witness, (asti) = is, atra = in this matter, yaH = one, sandehaM = doubt, karoti = does, sa = he, dhruvam.h = surely or certainly, narakaM = to hell, yAti = reach.

Translation:Let there be no doubt absolutely whatsoever. Sri Hari, the Lord of the Universe bears witness (to the benefits outlined above). One who has doubts in this matter (eternal truth) will certainly go to hell.

Notes:

This raises two questions:

-      Why call on Lord Hari as the witness? He is neither the author, or the subject of the stotra,

-      Why would He be interested in acting as the witness?

There are several reasons why it is appropriate to call on Lord Hari as the witness. Firstly, He is the only independent entity in all of creation; so He is the only one who is not subject to anybody’s influence and control. Secondly, He is omniscient or All-knowing; since His knowledge is perfect, He is the best witness. Finally, He is sarva-samartha or All-powerful. Hence He is the only one who can enforce the benefits stated in this Stotra.

Lord Hari would like to be the witness since the object of the stotra is His dearest devotee. There is no other jIva in the unliberated universe who is more beloved to Him than Vayu. Secondly, Vayu derives his power from the Lord. Hence a stotra outlining the glory of Vayu is in reality outlining the power and glory of the Lord Himself. Thus doubting the benefits outlined in this stotra would tantamount to doubting the greatness and power of the Lord; that is why this stotra comes with a verse cautioning doubters.

Another interesting meaning arises by changing the anvaya to mean ‘Let there be no doubt absolutely whatsoever that Sri Hari, is the sAxi and the Lord of the Universe. One who has doubts in this matter will certainly go to hell’. This is a restatement of the concept of hari sarvottamatva.

||ಇತಿ ಶ್ರೀವ್ಯಾಸರಾಜಯತಿಕೃತ ಯಂತ್ರೋದ್ಧಾರಕ ಹನೂಮತ್ ಸ್ತೋತ್ರಮ್ || iti shrIvyAsarAjayatikRuta yantroddhArakahanUmatstotram.h |

Narayana Suktam

Narayana Suktam is a famous hymn of the Vedic group, stating the characters of the Absolute in its manifestation as this creation

ಓಂ|| ಸಹಸ್ರಶೀರ್ಷಂದೇವಂವಿಶ್ವಾಕ್ಷಂವಿಶ್ವಶಂಭುವಮ್| ವಿಶ್ವಂನಾರಾಯಣಂದೇವಮಕ್ಷರಂಪರಮಂಪದಮ್| ॐ॥ स॒ह॒स्र॒शीर्॑षंदे॒वं॒वि॒श्वाक्षं॑वि॒श्वशं॑भुवम्। विश्वं॑ ना॒राय॑णं दे॒व॒म॒क्षरं॑ पर॒मंपदम्। ōm sahasraśīrṣaṁ devaṁ viśvākśaṁ viśvaśambhuvaṁ,
viśvaṁ nārāyaṇaṁ devamakśaraṁ paramaṁ padam.
This universe is Eternal and is called as Visvam a roopa of lord Shri Narayana, the imperishable, the supreme, the goal, multi-headed and multi-eyed (i.e., omnipresent, omnipotent, and omniscient), the resplendent, the source of delight for the whole universe.
ವಿಶ್ವತಃ ಪರ’ಮಾನ್ನಿತ್ಯಂ ವಿಶ್ವಂ ನಾ’ರಾಯಣಗ್‍ಮ್ ಹ’ರಿಮ್ | ವಿಶ್ವ’ಮೇವೇದಂ ಪುರು’ಷ-ಸ್ತದ್ವಿಶ್ವ-ಮುಪ’ಜೀವತಿ | वि॒श्वतः॒ पर॑मान्नि॒त्यं॒ वि॒श्वं ना॑राय॒णग्ं ह॑रिम् । विश्व॑मे॒वेदं पुरु॑ष॒-स्तद्विश्व-मुप॑जीवति । 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.
ಪತಿಂ ವಿಶ್ವ’ಸ್ಯಾತ್ಮೇಶ್ವ’ರಗ್ಂ ಶಾಶ್ವ’ತಗ್‍ಮ್ ಶಿವ-ಮಚ್ಯುತಮ್ | ನಾರಾಯಣಂ ಮ’ಹಾಙ್ಞೇಯಂ ವಿಶ್ವಾತ್ಮಾ’ನಂ ಪರಾಯ’ಣಮ್ | पतिं॒ विश्व॑स्या॒त्मेश्व॑र॒ग्ं॒ शाश्व॑तग्ं शि॒व-मच्युतम् । ना॒राय॒णं म॑हाज्ञे॒यं॒ वि॒श्वात्मा॑नं प॒राय॑णम् । patiṁ viśvasyātmeśvaragï śāśvatagï  śivamacyutam,
nārāyaṇaṁ mahājñeyaṁ viśvātmānaṁ parāyaṇam.
The protector of the universe, the Lord of all souls, 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).
ನಾರಾಯಣಪ’ರೋ ಜ್ಯೋತಿರಾತ್ಮಾ ನಾ’ರಾಯಣಃ ಪ’ರಃ | ನಾರಾಯಣಪರಂ’ ಬ್ರಹ್ಮ ತತ್ತ್ವಂ ನಾ’ರಾಯಣಃ ಪ’ರಃ | ನಾರಾಯಣಪ’ರೋ ಧ್ಯಾತಾ ಧ್ಯಾನಂ ನಾ’ರಾಯಣಃ ಪ’ರಃ | ना॒राय॒णप॑रो ज्यो॒ति॒रा॒त्मा ना॑राय॒णः प॑रः । ना॒राय॒णपरं॑ ब्र॒ह्म॒ तत्त्वं ना॑राय॒णः प॑रः । ना॒राय॒णप॑रो ध्या॒ता॒ ध्या॒नं ना॑राय॒णः प॑रः । nārāyaṇaḥ paro jyotirātmā nārāyaṇaḥ paraḥ.
nārāyaṇaḥ paraṁ brahma tattvaṁ 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.
ಯಚ್ಚ’ ಕಿಂಚಿಜ್ಜಗತ್ಸರ್ವಂ ದೃಶ್ಯತೇ” ಶ್ರೂಯತೇ‌உಪಿ’ ವಾ |ಅಂತ’ರ್ಬಹಿಶ್ಚ’ ತತ್ಸರ್ವಂ ವ್ಯಾಪ್ಯ ನಾ’ರಾಯಣಃ ಸ್ಥಿ’ತಃ | यच्च॑ कि॒ञ्चिज्जगत्स॒र्वं॒ दृ॒श्यते॓ श्रूय॒ते‌உपि॑ वा ।अन्त॑र्ब॒हिश्च॑ तत्स॒र्वं॒ व्या॒प्य ना॑राय॒णः स्थि॑तः । yacca kiñcijjagatsarvaṁ dṛśyate śrūyate’pi vā,
antarbahiśca tatsarvaṁ vyāpya nārāyaṇaḥ sthitaḥ.
Whatever this entire universe is, seen or heard of—pervading entirely, from inside and outside alike, stands supreme is the Eternal Divine Being (Narayana).
ಅನಂತಮವ್ಯಯಂ’ ಕವಿಗ್‍ಮ್ ಸ’ಮುದ್ರೇ‌உಂತಂ’ ವಿಶ್ವಶಂ’ಭುವಮ್ | ಪದ್ಮಕೋಶ-ಪ್ರ’ತೀಕಾಶಗ್ಂ ಹೃದಯಂ’ ಚಾಪ್ಯಧೋಮು’ಖಮ್ | अनन्त॒मव्ययं॑ क॒विग्ं स॑मु॒द्रे‌உन्तं॑ वि॒श्वशं॑भुवम् । प॒द्म॒को॒श-प्र॑तीका॒श॒ग्ं॒ हृ॒दयं॑ चाप्य॒धोमु॑खम् । anantamavyayaṁ kavigï samudre’ntaṁ viśvaśambhuvam,
padmakośapratīkāśagï hṛdayaṁ cāpyadhomukham.
He is the Limitless, Imperishable, Omnipresent, Omniscient, Omnipotent, 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.
ಅಧೋ’ ನಿಷ್ಟ್ಯಾ ವಿ’ತಸ್ಯಾಂತೇ ನಾಭ್ಯಾಮು’ಪರಿ ತಿಷ್ಠ’ತಿ | ಜ್ವಾಲಮಾಲಾಕು’ಲಂ ಭಾತೀ ವಿಶ್ವಸ್ಯಾಯ’ತನಂ ಮ’ಹತ್ | अधो॑ नि॒ष्ट्या वि॑तस्या॒न्ते॒ ना॒भ्यामु॑परि॒ तिष्ठ॑ति । ज्वा॒ल॒मा॒लाकु॑लं भा॒ती॒ वि॒श्वस्याय॑त॒नं म॑हत् । adho niṣṭayā vitasyānte nābhyāmupari tiṣṭhati,
jvālamālākulaṁ bhāti viśvasyāyatanaṁ mahat.
Below the Adam’s apple (Thyroid gland), 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.
ಸಂತತ’ಗ್‍ಮ್ ಶಿಲಾಭಿ’ಸ್ತು ಲಂಬತ್ಯಾಕೋಶಸನ್ನಿ’ಭಮ್ | ತಸ್ಯಾಂತೇ’ ಸುಷಿರಗ್‍ಮ್ ಸೂಕ್ಷ್ಮಂ ತಸ್ಮಿನ್” ಸರ್ವಂ ಪ್ರತಿ’ಷ್ಠಿತಮ್ | सन्तत॑ग्ं शि॒लाभि॑स्तु॒ लम्ब॒त्याकोश॒सन्नि॑भम् । तस्यान्ते॑ सुषि॒रग्ं सू॒क्ष्मं तस्मिन्॓ स॒र्वं प्रति॑ष्ठितम् । 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.
ತಸ್ಯ ಮಧ್ಯೇ’ ಮಹಾನ’ಗ್ನಿರ್-ವಿಶ್ವಾರ್ಚಿ’ರ್-ವಿಶ್ವತೋ’ಮುಖಃ | ಸೋ‌உಗ್ರ’ಭುಗ್ವಿಭ’ಜಂತಿಷ್ಠ-ನ್ನಾಹಾ’ರಮಜರಃ ಕವಿಃ | तस्य॒ मध्ये॑ म॒हान॑ग्निर्-वि॒श्वार्चि॑र्-वि॒श्वतो॑मुखः । सो‌உग्र॑भु॒ग्विभ॑जन्ति॒ष्ठ॒-न्नाहा॑रमज॒रः क॒विः । 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.
ತಿರ್ಯಗೂರ್ಧ್ವಮ’ಧಶ್ಶಾಯೀ ರಶ್ಮಯ’ಸ್ತಸ್ಯ ಸಂತ’ತಾ | ಸಂತಾಪಯ’ತಿ ಸ್ವಂ ದೇಹಮಾಪಾ’ದತಲಮಸ್ತ’ಕಃ | ತಸ್ಯಮಧ್ಯೇ ವಹ್ನಿ’ಶಿಖಾ ಅಣೀಯೋ”ರ್ಧ್ವಾ ವ್ಯವಸ್ಥಿ’ತಃ | ति॒र्य॒गू॒र्ध्वम॑धश्शा॒यी॒ र॒श्मय॑स्तस्य॒ सन्त॑ता । स॒न्ता॒पय॑ति स्वं दे॒हमापा॑दतल॒मस्त॑कः । तस्य॒मध्ये॒ वह्नि॑शिखा अ॒णीयो॓र्ध्वा व्य॒वस्थि॑तः । 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.
ನೀಲತೋ’-ಯದ’ಮಧ್ಯಸ್ಥಾದ್-ವಿಧ್ಯುಲ್ಲೇ’ಖೇವ ಭಾಸ್ವ’ರಾ | ನೀವಾರಶೂಕ’ವತ್ತನ್ವೀ ಪೀತಾ ಭಾ”ಸ್ವತ್ಯಣೂಪ’ಮಾ | नी॒लतो॑-यद॑मध्य॒स्था॒द्-वि॒ध्युल्ले॑खेव॒ भास्व॑रा । नी॒वार॒शूक॑वत्त॒न्वी॒ पी॒ता भा॓स्वत्य॒णूप॑मा । 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.
ತಸ್ಯಾ”ಃ ಶಿಖಾಯಾ ಮ’ಧ್ಯೇ ಪರಮಾ”ತ್ಮಾ ವ್ಯವಸ್ಥಿ’ತಃ | ಸ ಬ್ರಹ್ಮ ಸ ಶಿವಃ ಸ ಹರಿಃ ಸೇಂದ್ರಃ ಸೋ‌உಕ್ಷ’ರಃ ಪರಮಃ ಸ್ವರಾಟ್ || तस्या॓ः शिखा॒या म॑ध्ये प॒रमा॓त्मा व्य॒वस्थि॑तः । स ब्रह्म॒ स शिवः॒ स हरिः॒ सेन्द्रः॒ सो‌உक्ष॑रः पर॒मः स्व॒राट् ॥ 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.
ಋತಗ್‍ಮ್ ಸತ್ಯಂ ಪ’ರಂ ಬ್ರಹ್ಮ ಪುರುಷಂ’ ಕೃಷ್ಣಪಿಂಗ’ಲಮ್ | ಊರ್ಧ್ವರೇ’ತಂ ವಿ’ರೂಪಾ’ಕ್ಷಂ ವಿಶ್ವರೂ’ಪಾಯ ವೈ ನಮೋ ನಮಃ’ || ऋतग्ं स॒त्यं प॑रं ब्र॒ह्म॒ पु॒रुषं॑ कृष्ण॒पिङ्ग॑लम् । ऊ॒र्ध्वरे॑तं वि॑रूपा॑क्षं॒ वि॒श्वरू॑पाय॒ वै नमो॒ नमः॑ ॥ 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.
ಓಂ ನಾರಾಯಣಾಯ’ ವಿದ್ಮಹೇ’ ವಾಸುದೇವಾಯ’ ಧೀಮಹಿ | ತನ್ನೋ’ ವಿಷ್ಣುಃ ಪ್ರಚೋದಯಾ”ತ್ || ॐ ना॒रा॒य॒णाय॑ वि॒द्महे॑ वासुदे॒वाय॑ धीमहि । तन्नो॑ विष्णुः प्रचो॒दया॓त् ॥ 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).
ಓಂ ಶಾಂತಿಃ ಶಾಂತಿಃ ಶಾಂತಿಃ’ || ॐ शान्तिः॒ शान्तिः॒ शान्तिः॑ ॥ ōṁ śāntiḥ śāntiḥ śāntiḥ.
Om. May there be Peace, Peace, and Peace.

ನಂಧನ ನಾಮ ಸಂವತ್ಸರ ಪಂಚಾಂಗ – ಮುಖ್ಯ ದಿನಗಳು

Panchanga of Nandana Nama Samvatsara and Inportant Days

Download the following Panchangas

Compiled_Panchanga_Nandana comprising important days of Sripadaraja mutt, SriVyasaraja mutt, Sri Raghavendraswamy Mutt, and Sri Uttaradi mutt.

Panchanga of SVSS_Nandana_Panchanga 2012-2013

Panchanga of Uttaradi-Math-Nandana-Nama-Samvatsara-Surya-Siddhanta-San-Panchangam-2012-13

Panchanga of Uttaradi-Math-Nandana-Kan-Calendar-2012-13

Panchanga of SriRaghavendraSwamyMutt-nandana-Panchanga-kannada

Shannavati Shradha days for Nandana Nama Samvatsara

Details of Ekadashi, Poornima & Amavasya in NANDANA naama samvatsara

Chaitra Ashvayuja
06.04.2012 Friday : Poornima 29.10.2012 Monday : Poornima
21.04.2012 Saturday : Amavasya 13.11.2012 Tuesday : Amavasya
03-04-2012 : Tuesday : Kamada Ekadashi 25-10-2012 : Thursday : Pashankusha Ekadashi
17-04-2012 : Tuesday : Varudhini Ekadashi 10-11-2012 : Saturday : Rama Ekadashi
Note: 04-04-2012 is Sadhana Dwadashi. Observe your Parane before 6:59 A.M Kartika
Vaishakha 28.11.2012 Wednesday : Poornima
06.05.2012 Sunday : Poornima 13.12.2012 Thursday : Amavasya
20.05.2012 Sunday : Amavasya 24-11-2012 : Saturday : Prabodhini Ekadashi
2-05-2012 : Wednesday : Mohini Ekadashi 9-12-2012 : Sunday : Utpathi Ekadashi
16-05-2012 : Wednesday : Apara Ekadashi Margashira
Jyeshtha 28.12.2012 Friday : Poornima
04.06.2012 Monday : Poornima 11.01.2013 Friday : Amavasya
19.06.2012 Tuesday : Amavasya 24-12-2012 : Monday : Mokshada Ekadashi
1-06-2012 : Thursday : Nirjala Ekadashi 8-01-2013 : Tuesday : Saphala Ekadashi
15-06-2012 : Friday : Yogini Ekadashi 24-12-2012 Gita Jayanthi
Note : One should observe this Ekadashi from 9:16 PM on 31-05-2012 as part of Harivasara. Pushya
Ashadha 27.01.2013 Sunday : Poornima
03.07.2012 Tuesday : Poornima 10.02.2013 Sunday : Amavasya
19.07.2012 Thursday : Amavasya 22-01-2013 : Tuesday : Putrada Ekadashi
30-06-2012 : Saturday : Shayanee Ekadashi 6-02-2013 : Wednesday : Shat-tila Ekadashi
14-07-2012 : Saturday : Kamada Ekadashi Magha
Harivasa will be there till 9:13 AM on 15-07-2012 25.02.2013 Monday : Poornima
Shravana 11.03.2013 Monday : Amavasya
02.08.2012 Thursday : Poornima 21-02-2013 : Thursday : Jaya Ekadashi
17.08.2012 Friday : Amavasya 8-03-2013 : Friday : Vijaya Ekadashi
29-07-2012 : Sunday : Putrada Ekadashi Phalguna
13-08-2012 : Monday : Aja Ekadashi 27.03.2013 Wednesday : Poornima
Adhika Bhadrapada 11.04.2013 Thursday : Amavasya
31.08.2012 Friday : Poornima 23-03-2013 : Saturday : Amlaki Ekadashi
16.09.2012 Sunday 6-04-2013 : Saturday : Papavimochini Ekadashi
27-08-2012 : Monday : Padmini Ekadashi
12-09-2012 : Wednesday : Parama Ekadashi
Nija Bhadrapada
30.09.2012 Sunday : Poornima
15.10.2012 Monday : Amavasya
26-09-2012 : Wednesday : Parivarthini Ekadashi
11-10-2012 : Thursday : Indira Ekadashi

Uddanda Ramachandra Teertharu of Sripadaraja Mutt

ಗೋಪಾಲಸ್ವಾಮಿ ಸಂಜಾತಂ ದುರ್ಮತಧ್ವಾಂತ ಭಾಸ್ಕರಂ

ಉದ್ದಂಡ ರಾಮಚಂದ್ರಾಖ್ಯಾಗುರುಂ ವಂದೇ ನಿರಂತರಂ

Gopalaswamy Sanjaathan DhuRmathaDwantha BhaskaraaM|

Uddanda Ramachandryaakhya GuruM Vandhe NirantharaM

Sri Ramachandra Theertharu took sanyasa ashrama from Sri Gopalaswamy teertharu of SriPadaraja Mutt parampare in 1620 AD. He is famous for his tapo sakthi, yoga sakthi, and mantra sakthi.  He is samakaaleenaru (contemporary) of Mantraalya prabhu Sri Raayaru, Sri VidhyaaDeesha Teertharu, and Sri KrishnaDwaipaayana Teertharu.  Sri Ramachandra Theertharu did extensive sanchara in the state of Andhra. He made Penugonda as his working capital, and has helped the chieftain of Penugonda in performing his political duties.

Sri Ramachandra theertharu for his daily ahnika, in the early morning used to go to Brahma saraovara at the top of Brahmagiri hill. Since the entire hill is having the amsha of Sri Pranadevaru, Srigalu used to sit on the plantain leaf and by his yoga sakthi use to fly to the top of the hill. Whenever he used to go out of the mutt (for ahnika or biksha or for other rites) he used is dhanda to protect the samsthana box (which contained the deities) after doing abhimantrana for vigil.  Due to this reason he was called as Uddanda Ramachandra theertha.

He gave Ashrama to Raghunatha Teertharu, and on Phalguna bagula sapthami of 1645AD, he entered brindavana at Penugonda. His Brindavana is in the middle of Mango garden and very close to Bangalore Hyderabad national highway, 2 km before the Penugonda town.

Penugonda also has the moola Vrundaavana of Sri LakshmiKantha Theertharu (of Sripadaraja Mutt), Sri Kambaalooru Ramachandra Teertharu (of Vyasaraja Mutt), and Sri Vedavyaasa Teertharu (the direct Shishyaru of Sri Raghootthamaru of Uttaradi Mutt).  In Penugonda town, Sri Sripadarajaru has installed one pranadevara murthy. Also, in Penugonda Sri Vyasarajaru has stayed for more than a year, and out of the 700 odd pranadevara prathistapana done by him, it is believed that close to 365 pranadevaru is in Penugonda alone.

 

I would like to thank my good friend Seshadri Radhavendra Rao for providing information on Uddanda Ramachandra Teertharu.

Padhyamala Shloka 30 and 31-1

In the shlokas 30 and 31-1, Shri Tikakruthpadacharyaru tell us how to clean our hands.

ವಾಯ್ವಗ್ನಿವರುಣಾನಾಂ ಚ ಬೀಜಾನಿ ಯರವಾಃ ಕ್ರಮಾತ್|
ಪ್ರತ್ಯೇಕಂ ಸಂಪುಟೀಕೃತ್ಯ ಪ್ರಣವೇನ ಚ ಬಿಂದುನಾ|| 30

ಏಭಿಃ ಕಾರ್ಯಂ ಕ್ರಮಾತ್ ಷೋಢಾ ಕರಸಂಧಿಷು ಶೋಧನಮ್| 31-1

vAyvagnivaruNAnAM cha bIjAni yaravAH kramAt|
pratyEkaM saMpuTIkRutya praNavEna cha biMdunA|| 30

EBiH kAryaM kramAt ShODhA karasaMdhiShu SOdhanam| 31-1

ya, ra, and va – are root letters (beejaakshara) of Vayu, Agni, and Varuna respectively. One should clean their hands and gaps between fingers by chanting the OMkara and beejaakshara in six types, and they are

ಮಣಿಬಂಧೇ ಪ್ರಕೋಷ್ಠೇ ಚ ಕೂರ್ಪರೇ ಹಸ್ತಸಂಧಿಷು|
ಪಾರ್ಶ್ವಯೋಃ ಪೃಷ್ಠಯೋಃ ಷಟ್ಕರಶುದ್ಧಿರುದಾಹೃತಾ||

ಷಟ್ಕರಶುದ್ಧಿಸ್ತು: ಓಂ ಯಂ ಮಣಿಬಂಧೇ, ಓಂ ರಂ ಪ್ರಕೋಷ್ಠೇ, ಓಂ ವಂ ಕೂರ್ಪರೇ, ಓಂ ಯಂ ಹಸ್ತಸಂಧಿಷು, ಓಂ ರಂ ತತ್ಪೃಷ್ಠೇ, ಓಂ ವಂ ಪಾರ್ಶ್ವಯೋಃ

maNibaMdhE prakOShThE cha kUrparE hastasaMdhiShu|
pArshvayOH pRuShThayOH ShaTkaraSuddhirudAhRutA||

ShaTkarashuddhistu: OM yaM maNibaMdhE, OM raM prakOShThE, OM vaM kUrparE, OM yaM hastasaMdhiShu, OM raM tatpRuShThE, OM vaM pArshvayOH

Pravara

In daily worship or sandhyavandanam or bowing to elders or performing any vedic-ritual, one mentions not only the name of the specific founder of one’s Gotra and the Rishi who founded it but also the Pravara consisting of a group of Rishis who constitute a triumvirate (3) or pentagon (5) of remote ancestors of one’s family.  This is chanted to extoll one’s ancestry and prcolaiming, as a descendant of worthy ancesstors, one is eligible to perform the said act.

chatussAgara paryantam gobrAhmaNebhyaH shubhaM bhavatu AngIrasa bhAradvAja gArgya shainya chaturRishayoH pravarAnvita gargya bhAradvaja gotraH Apastamba sUtraH Yajurvedaamnaya TaiTreeya shAkhAdhAyI shrI rAma sharmaH ahaM bhoH AbhivAdaye

चतुस्सागरः पर्यन्त गो ब्राह्मणेभ्य शुभं भवतु आङ्गिरस भारद्वाज गार्ग्य शैन्य चतुर्ऋषयः प्रवरान्वित गार्ग्य भारद्वाज गोत्र आपस्तम्ब सूत्र यजुर्वेदाम्नाय तैत्तिरीय शाखाध्यायि श्री राम शर्मा अहं भोः अभिवादये

ಚತುಸ್ಸಾಗರ ಪರ್ಯಂತಮ್ ಗೊಬ್ರಾಹ್ಮಣೆಭ್ಯಃ ಶುಭಂ ಭವತು ಆಂಗೀರಸ ಭಾರದ್ವಾಜ ಗಾರ್ಗ್ಯ ಶೈನ್ಯ ಚತುರಿಶಯೊಃ ಪ್ರವರಾನ್ವಿತ ಗರ್ಗ್ಯ ಭಾರದ್ವಜ ಗೊತ್ರಃ ಆಪಸ್ತಮ್ಬ ಸೂತ್ರಃ ಯಜುರ್ವೆದಾಮ್ನಯ ತೈತ್ರೀಯ ಶಾಖಾಧಾಯೀ ಶ್ರೀ ರಾಮ ಶರ್ಮಃ ಅಹಂ ಭೊಃ ಆಭಿವಾದಯೆ

Explanation of the example

May all the cows and Brahmanas across the four seas be blessed, chanting the names and number of the main rishis to whose lineage the person belongs, chanting the gotra of the person,  the sutra that the person follows, the vedashaka that the person belongs to, and finally the  name of the person.

There is a distinct pravara for each gotra, which all persons of that gotra chant. Click here to get the list of Pravara.

Chaturvimshadhi Roopa – 24 Keshavaadi Roopas of Lord Sriman Narayana – Part 2

Compiled the content from various sources: Pravachanas, Books, Mailing Lists, and Monthly Magazines.

I would like to thank all the sources for enlightening.

Click to get Kanakadasaru rachisidha Keshavanama_with_Meaning

Consolidated Ayudhas Order for Chaturvimshadhi Roopa – 24 Keshavaadi Roopas

1

Keshava

Shanka

Chakra

Gadha

Padma

2

Narayan

Padma

Gadha

Chakra

Shanka

3

Madhava

Chakra

Shanka

Padma

Gadha

4

Govinda

Gadha

Padma

Shanka

Chakra

5

Vishnu

Padma

Shanka

Chakra

Gadha

6

Madhusudan

Shanka

Padma

Gadha

Chakra

7

Trivikram

Gadha

Chakra

Shanka

Padma

8

Vaman

Chakra

Gadha

Padma

Shanka

9

Shridhar

Chakra

Gadha

Shanka

Padma

10

Hrishikesh

Chakra

Padma

Shanka

Gadha

11

Padmanabha

Padma

Chakra

Gadha

Shanka

12

Damodar

Shanka

Gadha

Chakra

Padma

13

Sankarshna

Shanka

Padma

Chakra

Gadha

14

Vasudeva

Shanka

Chakra

Padma

Gadha

15

Pradyumna

Shanka

Gadha

Padma

Chakra

16

Aniruddha

Gadha

Shanka

Padma

Chakra

17

Purushottam

Padma

Gadha

Shanka

Chakra

18

Adokshaja

Gadha

Shanka

Chakra

Padma

19

Narasimha

Padma

Gadha

Shanka

Chakra

20

Achuta

Padma

Chakra

Shanka

Gadha

21

Janardhana

Chakra

Shanka

Gadha

Padma

22

Upendra

Gadha

Chakra

Padma

Shanka

23

Hari

Chakra

Padma

Gadha

Shanka

24

Krishna

Gadha

Padma

Chakra

Shanka

Vishnu – ವಿಷ್ಣು

ಕೌಮೋದಕ್ಯರವಿಂದಶಂಖವಿದಧಚ್ಚಕ್ರಂ ಚ ವಿಷ್ಣುರ್ಮುದಾ

kaumOdakyaraviMdaSaMKavidadhacchakraM cha viShNurmudA

  Vishnu has several meanings, and few of them are:

  • Vishnu: vishvavapata, sarva gatha. – Omnipresent, all pervasive, indweller of everybody and everything.
  • All-Pervading essence of all beings, the master of—and beyond—the past, present and future, one who supports, sustains and governs the Universe and originates and develops all elements within. Vishnu governs the aspect of preservation and sustenance of the universe, so he is called ‘Preserver of the universe.’
  • The term Vishnu is dissolved as Veveshti Vyaapnoti iti Vishnuh-That which pervades everywhere is Vishnu. That which has the nature of pervasiveness is Vishnu. He is the one who pervades all and nothing ever pervades Him. ‘Eesaavaasyam Idam Sarvam’-All this is indwelt, pervaded by the Lord. This very same idea is described in the typical style of the Puranas, in the incarnation of the Lord as Vaamana, the short-boy (Vamana), who, with His three feet, measured the entire universe. Because of this act, the Lord got the name Vishnu, says Mahaabhaarata. Vishnu Purana (3-1) says: The root Vis means ‘to enter’. The entire world of things and beings is pervaded by Him and the Upanishad emphatically insists in its mantra ‘whatever that is there is the world of change’. Hence it means that He is not limited by space (Desa), time (Kaala) or substance (Vastu).
  • Vishnu involves the root viś, meaning “to settle, to enter”, or also (in the Rigveda) “to pervade”, and a suffix nu, translating to approximately “the All-Pervading One”. An early commentator on the Vedas, Yaska, in his Nirukta, defines Vishnu as ‘vishnu vishateh; one who enters everywhere’, and ‘yad vishito bhavati tad vishnurbhavati; that which is free from fetters and bondages is Vishnu.’
  • Destroyer of the fear of samsara.
  • Giver and provider of things.

 

 

Madhusudhana – ಮಧುಸೂಧನ

ಚಕ್ರಾಂಕೋ ಮಧುಸೂಧನೋ ದಧದಸೌ ಶಂಖಾಬ್ಜಕೌಮೋದಕೀಃ

chakrAMkO madhusudhanO dadhadasau shaMkhAbjakaumOdakI

  Govinda has several meanings, and few of them are:

  • “Madhu + Soodana” – He has killed Madhu named daitya.
  • “Madhu + Soodana” – One who clears all wrong knowledge (samshya, agnana, and viparitha gnana)
  • “Madhu + Soodana” – One who gives us sukha (pleasure and comfort) and removes asukha
  • One who gives the eternal sukham (Moksha), and who destroys all the material pleasures and comforts for sadhakas
  • One whose form is like honey (sweet)
  • One who provides and knowledge to control our Indhriyas (Madhu = Indhriyas).
  • One who gave us the sweetness of bhagavadgeetha
  • One who killed ahi, vrutra, and vrutrata daityas

 

 

bhAratIramaNamukhyaprANA.ntargata shrii kR^iShNArpanamastu

IShAvAsya upanishad

Gist of Madhwa IShOpanishad Bashya

ISaavasyaopinasad is well known as IshOpanishad. This Upanishad is the 14th part of Vajasaneya Samhita of Shukla Yajurveda. ISaavasyaopinasad one of the most important upanishads and it is said to be revealed to Manu by his grandson Yajnya. The Lord Hari (Vishnu), known as Yajnya for being the Lord of all sacrifices, is the Devata. The Lord incarnated as the son of AkUti, the daughter of Manu himself. This Upanishad’s god is Yagna and is in the form of mantras, it  is also called as yagniyaopanishd or yagniya-mantraopanishad.

Click Sri IshAvAsya_upanishad, to get  IshOpanishad mantra by mantra with meaning

Click Sri IshAvSaya_Kandartha, to get IshOpanishad kandartha in kannada based on Sri Raghavendra teerthara kandartha

Click Sri IshAvAsya upanishad_Kan_Eng, to get IshOpanishad in Kannada and English

Click Sri_Madhva’s _Bhashya_on_Isha_panishad With Explanatory Notes by Nagesh D. Sonde

The important points about Sri Hari in this Upanishad are:

  • Lord is Independent (ಭಗವಂತನು ಸ್ವತಂತ್ರ)
  • Whole universe is dependent on Lord (ಸಕಲ ಜಗತ್ತು ಭಾಗವಾಧೀನ)
  • Omniscient – All knowing (ಸರ್ವಜ್ಞ)
  • Omnipotent (ಸರ್ವಶಕ್ತ)
  • Omnipresent – All Pervasive (ಸರ್ವಗತ)
  • Perfectly Pure (ಪರಮಪವಿತ್ರ)
  • Absolutely Complete (ಪರಿಪೂರ್ಣ)
  • Controller of All (ಸರ್ವನಿಯಾಮಕ)
  • In Dweller – both in Vayu (god of life) and us (ಅಂತರ್ಯಾಮಿ)
  • Full of Auspicious Attributes (ಗುಣಪೂರ್ಣ)
  • Beyond the Three Modes of Time (ತ್ರಿಕಾಲತೀತ )
  • Doesnot have Physical Body (ಪ್ರಕೃತದೇಹ)
  • One who does not have Misery, Anxiety, Suffering, or Sorrow (ಶೋಕಾದಿ)

Key tenets of IshOpanishad are

  1. One should accept whatever lord has designed and given has and should lead life satisfactorily and happily.
  2. One should not desire for others wealth and success.
  3. One should perform the duties ordained to one without expecting fruits or results, but only to please and serve Lord Sri Hari.
  4. One should follow the right and correct knowledge and ensure to condemn and deplore incorrect knowledge.
  5.  If one ignores to deplore incorrect knowledge, he will get degraded (bad results) that is worse then what one would get by following the incorrect knowledge.
  6. One should think Lord as Creator, sustainer, and destroyer.  If one merely thinks Lord as creator alone, then he will get degraded (bad results) that is worse then what one would get by thinking as not a creator.

One should pray Lord to show his splendor-full form to us and guide us to the right path that will lead and elevate one to salvation. At the same time one should be aware that apart this bhakti one cannot give anything else to Lord Sri Hari.

 yOasAvasau puruShaH sOahamasmi  (ಯೋಽಸಾವಸೌ ಪುರುಷಃ ಸೋಽಹಮಸ್ಮಿ)to this stanza, Sri Madhwacharyaru has given the following meaning: The Lord who is whole and complete in Prana (God of Life) is the one in every life form and without him there is no life, and he resides ever. This universe cannot exist without Him. That is why He is Aheya to all. Also, here the word Aham and Asmi are lords name only and not divisible - `ಅಹಂ ಚಾಸಾವಹೇತಃ| ಅಸ್ಮಿ ನಿತ್ಯಾಸ್ತಿತಾಮಾನಾತ್ ಸರ್ವಜೀವೇಷು ಸಂಸ್ಥಿತ:| ಸ್ವಯಂ ತು ಸರ್ವಜೀವೇಭ್ಯೋ ವ್ಯತರಿಕ್ತ: ಪರೋ ಹರಿ:’

Padhyamala Shloka 27-2, 28, and 29.

In the shlokas 27-2, 28, and 29, Shri Tikakruthpadacharyaru tell us how to perform pooja sankalpa and sankalpa mantra

ತತಸ್ತಿಥ್ಯಾದಿ ಸಂಕೀರ್ತ್ಯ ಸ್ಥಿತಂ ದೇಶಂ ಚ ಸಂಸ್ಮರನ್||27-2

ಅನಂತಕಲ್ಯಾಣಗುಣೈಕಸಿಂಧು ಶ್ರೀ ವಿಷ್ಣುನಾ ಪ್ರೇರಿತಮಾನಸೋಽಹಮ್|
ತಸ್ಯೈವ ವೀರ್ಯೇಣ ಬಲೇನ ತೇಜಸಾ ಸಂಜೀವಿತಸ್ವಾಂತವಪುಶ್ಚಿದಿಂದ್ರಿಯ:||28

ಪ್ರೀತ್ಯರ್ಥಮಸ್ಯೈವ ಕರೋಮಿ ಪೂಜಾವಿಧಿಂ ಪ್ರದಿಷ್ಟಂ ಖಲು ತಂತ್ರಸಾರೇ|
ಬ್ರಹ್ಮಾಂಡಸಾಹಸ್ರಪತೆರ್ದಯಾಲೋರ್ಭಕ್ತ್ಯಾ ಯತಾಶಕ್ತಿ ಯಥೈವ ಸಮ್ಪತ್||29

tatastithyAdi saMkIrtya sthitaM dEshaM cha saMsmaran|| 27-2

anaMtakalyANaguNaikasiMdhu shrI viShNunA prEritamAnasO&ham|
tasyaiva vIryENa balEna tEjasA saMjIvitasvAMtavapushchidiMdriya:||28

prItyarthamasyaiva karOmi pUjAvidhiM pradiShTaM Kalu taMtrasArE|
brahmAMDasAhasrapaterdayAlOrbhaktyA yatAshakti yathaiva sampat||29

One should chant (Desha Kala) the name of the place where he is present at that time,
the year, the month & the day as per Hindu Calendar.

Mantra:
aarAdhyase prANabhRuthAm praNethrA prANAdhinAThEna samIraNEna |
nArAyaNa jJnyAna sukhaikapURNa svAmin nama: shrI ramaNa prasIdha ||
(Blessings from Sri Hari)

Desha kala Mantra:

shubhe shObhane muhUrte, aadhya brahmaNa:, dwitiya parARdE, shrIsvEtavarAha kalpe, vaivashvata manvaMtare kaliyuge, pratamapAdE,jaMbUdvipe, bhAratavarShe, bharatakhaMDe, dhaNDakAraNye, gOdAvaryA:,dakShiNe pAshve, shAlivAhana shakE, bouddavatAre, rAmakShEtre, asminvartamAnE nAmA saMvatsare, ——ayanE ——– Rutou——mAsE——–

pakShE——titou——-vAsare shubha nakShatre shubha yOge, shubha karaNe,

avaMguNa vishEShaNe vishiShTAyAm shubhatitou, bhAratiramaNa mukhya

prANAMtargata, shrI lakshmIramana prEraNayA, shrI lakshmInArayaNa prItyarta,

bhagavatO balena, bhagavatO vIryENa, bhagavatstEjasA, bhagavata: karmaNA,

bhagavatA saMjIvita svAnta vapushchiddiMraya: aham, anaMta avatArarUpa

guNakriyAtmaka shrI mukhyaprANAMtargata, shrI lakshmInArAyaNasya, yatAmati,

yatAshakti, sampAditadravyai:, aavAhanAdi shODasha upachAra pUjAM kariShye

ಶುಭೆ ಶೋಭನೆ ಮುಹೂರ್ತೆ, ಆಧ್ಯ ಬ್ರಹ್ಮಣ:, ದ್ವಿತಿಯ ಪರಾದೇ, ಶ್ರೀಸ್ವೇತವರಾಹ ಕಲ್ಪೆ, ವೈವಶ್ವತ ಮನ್ವಂತರೆ ಕಲಿಯುಗೆ, ಪ್ರತಮಪಾದೇ,ಜಂಬೂದ್ವಿಪೆ, ಭಾರತವರ್ಷೆ, ಭರತಖಂಡೆ, ಧಣ್ಡಕಾರಣ್ಯೆ, ಗೋದಾವರ್ಯಾ:,

ದಕ್ಷಿಣೆ ಪಾಶ್ವೆ, ಶಾಲಿವಾಹನ ಶಕೇ, ಬೌದ್ದವತಾರೆ, ರಾಮಕ್ಷೇತ್ರೆ, ಅಸ್ಮಿನ್

ವರ್ತಮಾನೇ ನಾಮಾ ಸಂವತ್ಸರೆ, ——ಅಯನೇ ——– ಋತೌ——ಮಾಸೇ——–

ಪಕ್ಷೇ——ತಿತೌ——-ವಾಸರೆ ಶುಭ ನಕ್ಷತ್ರೆ ಶುಭ ಯೋಗೆ, ಶುಭ ಕರಣೆ,

ಅವಂಗುಣ ವಿಶೇಷಣೆ ವಿಶಿಷ್ಟಾಯಾಮ್ ಶುಭತಿತೌ, ಭಾರತಿರಮಣ ಮುಖ್ಯ

ಪ್ರಾಣಾಂತರ್ಗತ, ಶ್ರೀ ಲಕ್ಶ್ಮೀರಮನ ಪ್ರೇರಣಯಾ, ಶ್ರೀ ಲಕ್ಶ್ಮೀನಾರಯಣ ಪ್ರೀತ್ಯರ್ತ,

ಭಗವತೋ ಬಲೆನ, ಭಗವತೋ ವೀರ್ಯೇಣ, ಭಗವತ್ಸ್ತೇಜಸಾ, ಭಗವತ: ಕರ್ಮಣಾ,

ಭಗವತಾ ಸಂಜೀವಿತ ಸ್ವಾನ್ತ ವಪುಶ್ಚಿದ್ದಿಂರಯ: ಅಹಮ್, ಅನಂತ ಅವತಾರರೂಪ

ಗುಣಕ್ರಿಯಾತ್ಮಕ ಶ್ರೀ ಮುಖ್ಯಪ್ರಾಣಾಂತರ್ಗತ, ಶ್ರೀ ಲಕ್ಶ್ಮೀನಾರಾಯಣಸ್ಯ, ಯತಾಮತಿ,

ಯತಾಶಕ್ತಿ, ಸಮ್ಪಾದಿತದ್ರವ್ಯೈ:, ಆವಾಹನಾದಿ ಶೋಡಶ ಉಪಚಾರ ಪೂಜಾಂ ಕರಿಷ್ಯೆ

Before beginning the pooja, one should pray the God as ” Oh God Vishnu, you are endowed with infinite auspicious qualities, strength, power, tejas, and I am your prathibimba, and all my senses outward & inward are completely controlled by you. Oh Lord of thousand worlds, just for gaining your pleasure and blessings, I intend to perform your pooja according to the method laid down in tantrasara of shrimadhacharyaru. I shall worship you to the best of my ability and as much as I can afford.”

One should chant the following mantra:

ಮಧ್ವಾಂತಸ್ಥಹರಿಪ್ರಿತ್ಯೈತಸ್ಯ ಪ್ರೆರಣಯೇತ್ಯಲಮ್|
ದೇವಪೂಜಾಂಕರಿಷ್ಯಾಮಿ ಯಥಾವಿಭವಮಚ್ಯುತ||

madhvAMtasthahariprityaitasya preraNayEtyalam|
dEvapoojAMkariShyAmi yathAviBavamachyuta||

Padhyamala Shloka – 19, 20, 21, 22, 23, 24, 25, 26, and 27-1

In the shlokas 19 thru 27-1, Shri Tikakruthpadacharyaru talks on boothoachatana, asana pooja, and digbandhana.

ಅಧ್ಯಾಸಿತಾಸನೇ ಸ್ವಸ್ಥೋಽಪಕ್ರಾಮಂತ್ವಿತಿ ಪೊರ್ವಕಾನ್
ಮಂತ್ರಾನುದೀರ್ಯ ಭೂತಾನಿ ಮುದ್ರಯಾ ಛೋಟಿಕಾಖ್ಯಯಾ|| 19

ಉತ್ಸಾದ್ಯಸನಮಂತ್ರೇಣ ಪೃಥಿವಿಂ ಪ್ರರ್ಥಯೇತ್ ತತಃ|
ಆಸನೇ ಮಂಡಲೇ ಘ್ಹೇಂದೋಃ ಕೂರ್ಮಸ್ಕಂಧೇಽಹಮಾಸ್ಧತಃ|| 20

ಕಲ್ಪಯಿತ್ವೇತ್ಧಮಾಸೀನೋ ವ್ಯಾಹರೇದ್ಬೊರ್ಹುವಃಸ್ವರೋಂ|
ಅಥಾಸನಮುಪಸ್ಪ್ರುಶ್ಯ ಮಂಡೂಕಾಯ ನಮಸ್ತತಃ||21

ಕೂರ್ಮಾಯಾಥ ವರಾಹಾಯ ಶೇಷಾಯಾಥ ನಮಸ್ತತಃ|
ನಮಃ ಕಾಲಗ್ನಿರುದ್ರಾಯ ವಜ್ರಾಯ ಚ ನಮೋ ನಮಃ|| 22

ಸಾನುಸ್ವಾರಂ ಚಾದಿವರ್ಣಂ ಪ್ರಣವಾದಿಮುದೀರ್ಯ ಚ|
ನಮೋಽಂತಮೈತಿ ಚೈತೇಷು ಷಟ್ಸು ಚೈವ ಜಪೇದ್ಬುಧಃ||23

ಉಕ್ತೇಷು ವಖ್ಶ್ಯಮಾಣೇಷು ಸ್ಥಾನೇಷ್ವನ್ಯೇಷು ಸರ್ವಶಃ|
ಪೂಜಾವಿಧೌ ಚ ದೇವಾನಾಂ ಪಿಠಾವರಣಯೋರ್ವದೇತ್||24

ತತ್ತನ್ನಾಮ ಚತುರ್ಥ್ಯಂತಂ ಪ್ರಣವಾದಿ ನಮೋಽಂತಕಮ್|
ತತೋಽಸ್ತ್ರಾಯ ಫಡಿತ್ಯುಕ್ತ್ವಾದಿಶೋಬದ್ದ್ವೇಷುಮುದ್ರಯಾ||25

ಪ್ರಾಕಾರಾವಸ್ಥಿತಂ ವಹ್ನಿಂ ಧ್ಯಾತ್ವಾ ಮುದ್ರಾಂ ಸುದರ್ಶನೀಮ್|
ದರ್ಶಯೇದದಥ ಚೇಂದ್ರಾದಿದಿಕ್ಷು ಬಧ್ನಾಮಿಚಾಷ್ಟಸು||26

ಪ್ರಾಕಾರಾವಸ್ಥಿತಂ ವಹ್ನಿಂ ಧ್ಯಾತ್ವಾ ಮುದ್ರಾಂ ಸುದರ್ಶನೀಮ್|27-1

adhyAsitAsanE svasthO&pakrAmaMtviti porvakAn
maMtrAnudIrya BUtAni mudrayA COTikAKyayA|| 19

utsAdyasanamaMtrENa pRuthiviM prarthayEt tataH|
AsanE maMDalE GhEMdOH kUrmaskaMdhE&hamAsdhataH||20

kalpayitvEtdhamAsInO vyAharEdborhuvaHsvarOM|
athAsanamupaspruSya maMDUkAya namastataH||21

kUrmAyAtha varAhAya SEShAyAtha namastataH|
namaH kAlagnirudrAya vajrAya cha namO namaH||22

sAnusvAraM chAdivarNaM praNavAdimudIrya cha|
namO&Mtamaiti chaitEShu ShaTsu chaiva japEdbudhaH||23

uktEShu vaKshyamANEShu sthAnEShvanyEShu sarvashaH|
poojAvidhau cha dEvAnAM piThAvaraNayOrvadEt||24

tattannAma chaturthyaMtaM praNavAdi namO&Mtakam|
tatO&strAya PaDityuktvAdishObaddvEShumudrayA||25

prAkArAvasthitaM vahniM dhyAtvA mudrAM sudarshanIm|
darshayEdadatha chEMdrAdidikShu badhnAmichAShTasu||26

namaSchakrAya svAhEti maMtramEnamudIrayEt|27-1

One should prepare the asana, chant the bhoothochatana mantram (apakramanthu ye bootha) and show the chotikamudra and remove the bhoothas (demons) around the pooja room. After this one should chant the asana mantra (Asane Soma Mandle) and sit on it.  And chant “OM BhurBhuvaSuvaha.”

Asanas are main part for Japa, Tapa, Dyana, and Pooja karyas. Asanas are good for our body, and it helps in control and focus our thoughts and Mind. Generally if we sit on the floor, the earthen vibrations are negative in nature and does not help focus. One should not sit on asana made of bamboo, stone, on floor, or wood.

The place where asana should be placed must be firm, neither too high nor too low, and situated in a clean spot.

One should only sit on a Kushaasana (Grass), Krushnanajana (Deer Skin) or Vyagranjana (Tiger Skin).  The deer skin or the tiger skin should be of the dead animals and not that of killed. While sitting on these asanas, one should ensure that no part of his body is touching the earth.

Kusha (grass) is considered purifying and it is also a remarkable insulator, both physically and metaphysically.

Deer Skin: the vibration of the deerskin is neutral and therefore conducive to peace and tranquility. It makes one to focus in the japa. The vibration from the deer skin will improves the gnana (wisdom-knowledge) of one who sits on it for japa.

Tiger Skin: the vibration of the tiger skin is positive and conducive for penance.  The vibration from the deer skin will bring in viragya on one’s thought and it is moksha sadhana.

Kushaasana and krushnanjana are suggested for Grihsata, and Vyagranjana for saints.

One should be aware that one performing pooja or japa without the right asanas, one attains no fruit.

Chotikamudra: One should hold the middle finger and the thumb and make sound.

After wards, one should touch the asana and chant the names of the asana devatas:

ಓಂ ಮಂ ಮಂಡೂಕಾಯ ನಮಃ| ಓಂ ಕುಂ ಕೂರ್ಮಾಯ ನಮಃ| ಓಂ ವಂ ವರಾಹಾಯ ನಮಃ| ಓಂ ಶಂ ಶೇಷಾಯಾ ನಮಃ| ಓಂ ಕಂ ಕಾಲಾಗ್ನಿರುದ್ರಯ ನಮಃ| ಓಂ ವಂ ವಜ್ರಾಯ ನಮಃ |

After this one should chant Astraya phat and using the ishu (arrow) mudra create digbandana  in all directions (eight) & seal (binding the directions to fence out the demons) all the directions. He should think in his mind about the fire situated on the wall. Then reciting the
words namashchakrAyasvAha he should show the sudhaRshanamudhrA all round & seal once again all the eight directions.

Padhyamala Shloka – 17 and 18

In the shlokas 17-2, 18, Shri Tikakruthpadacharyaru talks on how to perform Nirmalya, Snanapatra, peeta sthapana, and Mantapa dhyanam.

ತತೋ ಜವನಿಕಾಂ ತ್ಯಕ್ತ್ವಾ ನಿರ್ಮಾಲ್ಯಂ ವಿಸ್ರುಜೇತ್ ತತಃ||17-2

ಸ್ನಾನಪಾತ್ರಂ ತಥಾ ಪಿಠಂ ಯಥಾಸ್ಥಾನಂ ನಿಧಾಯಚ
ಸೌವರ್ಣಂ ಮಂಟಪಂ ಧ್ಯಾಯೇದ್ದೇಮರತ್ನೋಪಮಂಡಿತಮ್|| 18


tatO javanikAM tyaktvA nirmAlyaM visrujEt tataH||17-2

snAnapAtraM tathA piThaM yathAsthAnaM nidhAyacha
sauvarNaM maMTapaM dhyAyEddEmaratnOpamaMDitam|| 18

 

Nirmalya Visarjana

As mentioned earlier, one should remove the mental screen between oneself and the lord, and perform the nirmalya visarjana.  One should remove lord’s nirmalya using one’s thumb and index finger only.  While removing, one should imagine that on the left of lord, Rudradevaru is standing and on his head he is holding a golden plate. One should dispose the nirmalya in that plate. While removing the nirmalya, one should recite (chant) Devi Sukta (Ambhrani Sukta).

One who does the nirmalya visarjana early morning everyday will be free of poverty, untimely death, and illness.

Chant the following manthra requesting Bheemasena to drive out the Kali Purusha (Evil spirits) from the Salagramas.

ಋಷಭಂ ಮಾ ಸಮನಾನಾಂ ಸಪತ್ನಾನಾಂ ವಿಷಾಸಹಿಂ|
ಹಂತಾರಂ ಶತ್ರೂಣಾಂ ಕೃಧಿವಿರಾಹಂ ಗೋಪತಿಂ ಗವಾಂ|
ಶಾಲಿಗ್ರಾಮ ಶಿಲಾಯಾಂ ತು ನಿತ್ಯಂ ಸನ್ನಿಹಿತಃ ಕಲಿಃ|
ಭೀಮಸೇನ ಮಹಾ ಬಾಹೋ ಗದಯಾ ಪೋಥಯ ಪ್ರಬೋ||

RuShabhaM mA samanaanaaM sapatnAnAM viShAsahiM|
haMtAraM SatrUNAM kRudhivirAhaM gOpatiM gavAM|
SAligrAma shilAyAM tu nityaM sannihitaH kaliH|
bhImasEna mahA bAhO gadayA pOthaya prabO

Fill the Shankha with pure water & ringing the bell, perform abhisheka to the Salagramas chanting the Purusha Sukta Mantram.

Collect the water in the abhisheka plate into two separate cups or vessels. This is the Nirmalya Theertha.
The Nirmalya Theertha in one vessel should be first offered to Sri Lakshmi resident in the Shankha, Sri Hanuman, Sri Garuda, Sri Shesha and then to our saints whose Mruthika Brindavana one may have.

Then one should partake of the Nirmalya theertha by sipping three times & the fourth time, we should sprinkle it on our head by chanting the following mantra.

Akaala Mruthyu Haranam Sarva Vyadhi Nivaranam Sarva Dhurithopa Haranam Vishnu Padhodhaka Subham

Chant while partaking  1: Om Vishwaya namaha, 2: Om Tejasya Namaha, 3: Om Pragnaya Namaha, 4: Om Thuryaya Namaha

Partaking Nirmalya teertha dailywill fetch one the phala of performing fasting for 12 years.

Snana patram, Peetam, and Mantapa Dhyanam

Place both Snana Patram(Somasutra Plate) and peetam in the ordained place. Keep the already prepared argyaodhaka to the right of the Lord.

One should visualize a wonderful & splenderous Mantapa for the Lord. Chant the following mantapa dhyana mantram.

UttaptOjjwala kaaMchanEna rachitaM tuMgAMgaraMgasthalaMSuddasphATikabhittikaavilasitaiH staMbaischahaimai SubaiH|muktaajaalavilaMbimaMDapayutaM vajraiScha sOpaanakairnaanaratna virAjitaiSchaikalaSaratyaMtashObhaavaham||dwAraiShcAmararatnarAjaKachitaiH shObhaavaham maMDitaMratnaagrairapi SaMKapadmadhavalaiH prabhrAjitaM svastikaiH|

maNikyOjjvaladIptivilasallakShmIvilAsAspadaM

dhyAyEnmaMTapamarchanEShu sakalEShvEvaMvidhaM sadhakaH||

saMmArjanaM raMgavalyA dhvajakEtukatOraNaiH|

savitAnEkShukadalIpoorNakuMbhAMkuraadibhiH||

geetavaaditranRuttaiScha puraNapaThanaistathA|

shObhamaanaM mahaapuNyamavardhamanaM sUmanOharam||

ಊತ್ತಪ್ತೋಜ್ಜ್ವಲ ಕಾಂಚನೇನ ರಚಿತಂ ತುಂಗಾಂಗರಂಗಸ್ಥಲಂ

ಶುದ್ದಸ್ಫಾಟಿಕಭಿತ್ತಿಕಾವಿಲಸಿತೈಃ ಸ್ತಂಬೈಸ್ಚಹೈಮೈ ಶುಬೈಃ|

ಮುಕ್ತಾಜಾಲವಿಲಂಬಿಮಂಡಪಯುತಂ ವಜ್ರೈಶ್ಚ ಸೋಪಾನಕೈ-

ರ್ನಾನರತ್ನ ವಿರಾಜಿತೈಶ್ಚೈಕಲಶರತ್ಯಂತಶೋಭಾವಹಮ್||

ದ್ವಾರೈಷ್ಚಾಮರರತ್ನರಾಜಖಚಿತೈಃ ಶೋಭಾವಹಮ್ ಮಂಡಿತಂ

ರತ್ನಾಗ್ರೈರಪಿ ಶಂಖಪದ್ಮಧವಲೈಃ ಪ್ರಭ್ರಾಜಿತಂ ಸ್ವಸ್ತಿಕೈಃ|

ಮಣಿಕ್ಯೋಜ್ಜ್ವಲದೀಪ್ತಿವಿಲಸಲ್ಲಕ್ಷ್ಮೀವಿಲಾಸಾಸ್ಪದಂ

ಧ್ಯಾಯೇನ್ಮಂಟಪಮರ್ಚನೇಷು ಸಕಲೇಷ್ವೇವಂವಿಧಂ ಸಧಕಃ||

ಸಂಮಾರ್ಜನಂ ರಂಗವಲ್ಯಾ ಧ್ವಜಕೇತುಕತೋರಣೈಃ|

ಸವಿತಾನೇಕ್ಷುಕದಲೀಪೂರ್ಣಕುಂಭಾಂಕುರಾದಿಭಿಃ||

 ಗೀತವಾದಿತ್ರನೃತ್ತೈಶ್ಚ ಪುರಣಪಠನೈಸ್ತಥಾ|

ಶೋಭಮಾನಂ ಮಹಾಪುಣ್ಯಮವರ್ಧಮನಂ ಸೂಮನೋಹರಮ್||

Padhyamala Shloka – 15, 16, and 17

Ringing the Bell – Gantavadana

ಆಗಮಾರ್ಥಂ ತು ದೆವನಾಂ ಗಮನಾರ್ಥಂ ತು ರಕ್ಷಸಾಮ್
ಕುರುಘಂಟಾರವಂ ತತ್ರ ದೇವತಾಹ್ವಾನಲಾಂಛನಮ್ – 15

ಅಙ್ಜ್ಞಾನಾಙ್ಜ್ಞಾತೋವಾಽಪಿ ಕಾಂಸ್ಯಘಂಟಾಂ ನ ವಾದಯೇತ್
ರಾಕ್ಷಸಾನಾಂ ಪಿಶಾಚಾನಾಂ ತದ್ಧೇಶೇ ವಸತಿರ್ಭವೇತ್ – 16

ತಸ್ಮಾತ್ ಸರ್ವಪ್ರಯತ್ನೇನ ಘಂಟಾಮಾವಾದಯೇತ್ ತತಃ – 17


AgamArthaM tu devanAM gamanArthaM tu rakShasAm
kuruGaMTAravaM tatra dEvatAhvAnalAMChanam

a~gj~jAnA~gj~jAtOvA&pi kAMsyaGaMTAM na vAdayEt
rAkShasAnAM piSAchAnAM taddhESE vasatirBavEt

tasmAt sarvaprayatnEna GaMTAmAvAdayEt tataH||

One should ring the bell to indicate arrival of devatas (demi-gods) and exit of rakshas.

  1. One should not ring the bell that is made of Bronze. If one  ring the bell made of bronze then in that location there will be the presence of rakshasas and pisachas.
  2. When ringing, one should think of the abhimani devathas of the bell.  The abhimani devathas: for the  Bell’s edge it is brahma, for the stem it is garuda, for the swara it is sesha, and for the nada it is saraswathi.
  3. When to ring bell? Ringing the bell is ordained during Abhishek, Dhooparathi, Deeparathi, Naivaidya, Shayanotsaya, Pravachana, and alankara
  4. Benefits of ringing the bell: Bell has the power of all vadyas, it is most dearest to Sri Hari. One would earn the punya of performing crores of yagas
  5. Doing Pooja without gantavadana  is prohibited.

Ghanta Devatas:

Crown of the bell (GanTa Kirita) – Brahma Devaru

Swara of the bell (GanTa Swara) – Brahma, Sesha, Garuda, and Saraswati

Stem of the bell (GanTa Danda) – Garuda

Face of the bell (GanTa Mukula) – Rudra Devaru

Bell (GanTa) – Brahma Devaru

Sound of the Bell (Ganta Nada) –  Brahma Devaru (prajapati)

Rule or Formula for the bell –  Sesha Devaru (Maha Naga).

Padhyamala – Shlokas 13 and 14.

Chanting Maanushagandha Gandha Nirasana and Brahmapara Stotras

By chanting Maanushagandha nirasana stotra, one is requesting God to forgive the human smell.

ಅಪೈವೇತ್ಯಾದಿ ಯೇಭ್ಯಶ್ಚ ಏವಾಪಿತ್ರ ಋಚ್ಚೌ ಪಠೇತ್

ನಿವಾರ್ಯ ಮಾನುಷಂ ಗಂಧಮೇಭಿರ್ಮಂತ್ರೈಸ್ತು ಪೂಜಕಃ – 13

apaivEtyAdi yEByaScha EvApitra Rucchau paThEt
nivArya mAnuShaM gaMdhamEBirmaMtraistu pUjakaH

One should chant apaiva mantra and yEBya and EvApitra Ruk and request lord to forgive and tolerate human scent.

ಅಪೈವ ಮಂತ್ರ
ಅಪೈವಾಬೀಭ್ತ್ಸಂತ ಮನುಷ್ಯಗಂಧಾಸ್ತಾ ಏತೇಧಾಷ್ಯೇ ಅಂತರಧತಃ

ಯೇಭ್ಯ ಋಕ್

ಯೇಭ್ಯೋ ಮಾತೇತ್ಯಸ್ಯ ಗಯಃ ಪ್ಲಾತ ಋಷಿಃ|
ವಿಸ್ವೇದೇವತಾಃ ದೇವತಾಃ| ಜಗತೀ ಛ್ಂದಃ|

‘ಯೇಬ್ಯೋ ಮಾತಾ ಮಧುಮತ್ ಪಿನ್ವತೇ
ಪಯಃ ಪೀಯೂಷಂ ಧ್ಯೌರದಿತಿರದ್ರಿಬರ್ಹಾಃ
ಉಕ್ಥಶುಷ್ಮಾನ್ ವ್ರಷಭರಾನ್ ಸ್ವಪ್ನಸಸ್ತಾಂ
ಆದಿತ್ಯಾ ಅನುಮದಾ ಸ್ವಸ್ತಯೇ

ಏವಪಿತ್ರ ಋಕ್

ಏವಾ ಪಿತ್ರೇ ವಿಶ್ವದೇವಾಯ ವೈಷ್ಣೇ ಯಙ್ಞೈರ್ವಿಧೇಮ ನಮಸಾ ಹವಿರ್ಭಿಃ
ಬೃಹಸ್ಪತೇ ಸುಪ್ರಜಾ ವೀರವಂತೋ ವಯಂ ಸ್ಯಾಮ ಪತಯೋ ರಯೀಣಾಮ್

apaiva maMtra
apaivAbIBtsaMta manuShyagaMdhAstA EtEdhAShyE aMtaradhataH

yEBya Ruk

yEByO mAtEtyasya gayaH plAta RuShiH|
visvEdEvatAH dEvatAH| jagatI ChMdaH|

`yEbyO mAtA madhumat pinvatE
payaH pIyUShaM dhyauraditiradribarhAH
ukthaSuShmAn vraShaBarAn svapnasastAM
AdityA anumadA svastayE

Evapitra Ruk

EvA pitrE viSvadEvAya vaiShNE ya~g~jairvidhEma namasA havirBiH
bRuhaspatE suprajA vIravaMtO vayaM syAma patayO rayINAm

ಕಲ್ಪಯಿತ್ವಾ ಜವನಿಕಾಂ ದೇವಮಾತ್ಮಾನಮಂತರಾ
ಆರುಹ್ಯ ವೇದಿಕಾಂ ಪಶ್ಚಾತ್ ಬ್ರಹ್ಮಪಾರಸ್ತವಂ ಪಠೇತ್ – 14

One should imagine that there is a screen between oneself and God, climb the stage and chant Brahmapara stotra. Chanting brahmapara stotra
can remove brahmahatya dosha. As said by sri madvacharyaru in Anuvyakhyana.

Before imagining to climb up the stage one should chant the following mantra

ಲಕ್ಷ್ಮಿಕಾಂತ ನಮಸ್ತೇಽಸ್ತು ಸ್ವಾಮನ್ ಭೀತೋ ಭವಾಂಬುಧೇ
ಪೂಜಯಾಮ್ಯಹಮದ್ಯ ತ್ವಾಂ ಪಸಿದ ಪುರುಷೋತ್ತಮ
ತ್ವಾಮೇಇವ ಶರಣಂ ಯಾಮಿ ಶರನಾಗತವತ್ಸಲ
ಕುರುಪ್ವ ಸಫಲಾಂಪೂಜಾಂ ಪೂಜಾರ್ಹಂ ಮಾಂ ಚ ಮಾಧವ

lakShmikAMta namastE&stu svAman BItO BavAMbudhE
pUjayAmyahamadya tvAM pasida puruShOttama
tvAmEiva SaraNaM yAmi SaranAgatavatsala
kurupva saphalAMpUjAM pUjArhaM mAM cha mAdhava

Brahmapara Stotra

ಪ್ರಚೇತಸ ಊಚುಃ -
ಬ್ರಹ್ಮಪಾರಂ ಮುನೇಃ ಶ್ರೋತುಮಿಚ್ಛಾಮಃ ಪರಮಂ ಸ್ತವಮ್ |
ಜಪತಾ ಕಂಡುನಾ ದೇವೋ ಯೇನಾರಾಧ್ಯತ ಕೇಶವ ||

ಸೋಮ ಉವಾಚ -
ಪಾರಂ ಪರಂ ವಿಷ್ಣುರನಂತಪಾರಃ
ಪರಃ ಪರಾಣಾಮಪಿ ಪಾರಪಾರಃ |
ಸ ಬ್ರಹ್ಮಪಾರಃ ಪರಪಾರಭೂತಃ
ಪರಃ ಪರೇಭ್ಯಃ ಪರಮಾರ್ಥರೂಪೀ || ೧ ||

ಸ ಕಾರಣಂ ಕಾರಣತಸ್ತತೋಽಪಿ
ತಸ್ಯಾಪಿ ಹೇತುಃ ಪರಹೇತುಹೇತುಃ |
ಕಾರ್ಯೇಷು ಚೈವಂ ಸ ಹಿ ಕರ್ಮಕರ್ತೃ-
ರೂಪೈರಶೇಷೈರವತೀಹ ಸರ್ವಮ್ || ೨ ||

ಬ್ರಹ್ಮಪ್ರಭುರ್ಬ್ರಹ್ಮ ಸ ಸರ್ವಭೂತೋ
ಬ್ರಹ್ಮ ಪ್ರಜಾನಾಂ ಪತಿರಚ್ಯುತೋಽಸೌ |
ಬ್ರಹ್ಮಾವ್ಯಯಂ ನಿತ್ಯಮಜಂ ಸ
ವಿಷ್ಣುರಪಕ್ಷಯಾದ್ಯೈರಖಿಲೈರಸಂಗೀ || ೩ ||

ಬ್ರಹ್ಮಾಕ್ಷರಮಜಂ ನಿತ್ಯಂ ಯಥಾಽಸೌ ಪುರುಷೋತ್ತಮಃ |
ತಥಾ ರಾಗಾದಯೋ ದೋಷಾಃ ಪ್ರಯಾಂತು ಪ್ರಶಮಂ ಮಮ || ೪ ||

ಏತದ್ ವೈ ಬ್ರಹ್ಮಪಾರಾಖ್ಯಂ ಸಂಸ್ತವಂ ಪರಮಂ ಪಠನ್ |
ಅವಾಪ ಪರಮಾಂ ಸಿದ್ಧಿಂ ಸ ಸಮಾರಾಧ್ಯ ಕೇಶವಮ್ || ೫ ||

|| ಇತಿ ಶ್ರೀವಿಷ್ಣುಪುರಾಣೇ ಬ್ರಹ್ಮಪಾರಸ್ತೋತ್ರಂ ಸಂಪೂರ್ಣಮ್ ||

Sarvamoola Granthas – Transliteration

One of my Relatives, Mr. Srinivas HK, has taken up a great service in making available the Sarvamoola Granthas, or Works of Sri Madhvacharya in Kannada (PDF format) made freely available to Madhwa Society. This has been his long term earnest desire, may Hari Vayu Guru’s anugraha be on him, to accomplish this incomparable task.

Visit http://srimadhvyasa.wordpress.com to access the documents.

The Grantha’s are

SARVAMOOLA GRANTHA OF ACHARYA MADHWA

1 Gita Prasthana

Srimad Bhagavad Gita Bhashyam
Srimad Bhagavad Gita Tatparya Nirnaya

2 Sutra Prasthana

Srimad Brahmasutra Bhashyam
Srimad Brahmasutra Anuvyakyana
Srimad Brahmasutra Anubhashyam
Srimad Brahmasutra Nyaya Vivaranam

3 Upanishad Prasthana Aitareya Upansihad Bhashyam

Chandogya Upanishad Bhashyam
Brihadaranyaka Upanishad Bhashyam
Ishavasya Upanishad Bhashyam
Talavakara Upanishad Bhashyam
Shatprasha Upanishad Bhashyam
Kataka Upanishad Bhashyam
Atharvana Upanishad Bhashyam
Manduka Upanishad Bhashyam
Thithireeya Upanishad Bhashyam

4 Shruthi Prasthana

Rig Bhashya

5 Ithihasa Prasthana

Mahabharata Tathparya Nirnaya

6 Purana Prasthana

Bhagavatha Tathparya Nirnaya

7 Prakarana

Tathva Sankhyana
Tathvodyotha
Pramana Lakshana
Upadi Khandana
Prapancha Mithyathvanumana Khandana

8 Achara Grantha

Tanthrasara Sangraha
Jayanti Nirnaya
Pranavakalpa

9 Stotra Grantha

Nakha Sthuthi
Dwadasha Stotra (Bhakti Gatha)
Kanduka Sthuthi

Shannavati (96) Shradha Dates for 2012 in India

Pitru Tarpana: those who have the Adhikâra (eligiblity) to give Tarpana should follow these rituals. Tarpana should be given on 96 days in a year. This is called Shannavati.

Note: Eligibility for performing tarpana by a kartha (son) is (from) one year after the death of father.

The 96 days includes:

  • 12 Amâvâsya days (month/date): 1/23, 2/21, 3/22, 4/21, 5/20, 6/19, 7/19, 8/17, 9/16, 10/15, 11/13, 12/13
  • 12 Sankramana (When Sun enters the next rasi) days: DATES (month/date): 1/15   (Makara),  2/13  (Kumbha),  3/14 (Meena), 4/14  (Mesha), 5/14 (Vrushabha), 6/14 (Mithuna), 7/16 (Karkataka), 8/16 (Simha), 9/16 (Kanya), 10/17 (Thula), 11/16 (Vrushchika), 12/15 (Dhanur)
  • 15 days in Pitru Paxa (Bhâdrapada Krishna Paxa):  DATES (month/date):  10/1/12 to 10/15/12
  • 24 days- Vaidhruti & Vyatipata yoga (2 in every month): DATES (month/date): 1/10, 1/25, 2/4, 2/19, 2/29,  3/16, 3/25, 4/10, 4/20, 5/6, 5/15, 6/1, 6/9, 6/26, 7/5, 7/22, 7/30, 8/16, 9/10, 9/20, 10/6, 10/15, 10/31, 11/10, 11/25, 12/5, 12/20.
  • 14 Manvantaras:
  • Pushya shuddha Ekadashi- 1/5/12
  • mAgha shuddha sapthami- 1/30/12
  • pAlguNa Poornima- 3/8/12
  • Chaitra shuddha trithiya-  3/25/12
  • Chaitra Poornima-  4/6/12
  • Jyeshta Poornima- 6/4/12
  • AshAda shuddha dashami- 6/29/12
  • AshAda shuddha Poornami-  7/3/12
  • Shravana Krishna Ashtami-  8/10/12
  • Shravana amavasya-  8/17/12
  • Bhadrapada shuddha tritiya-  9/18/12
  • Ashvija shuddha navami-  10/23/12
  • kArthika shuddha dwadashi-  11/25/12
  • kArthika Poornima- 11/28/12
  • Pûrvedyu, Ashtaka, Anvashtaka (Saptami, Ashtami and Navami) of Bhâdrapada, Margashira, Pushya, Mâgha and Phâlguna Krishna Paxa, totals to 15):
  • Pushya Krishnapaksha Saptami, Ashtami and Navami-  1/15/12- 1/17/12
  • Mâgha Krishnapaksha Saptami, Ashtami and Navami- 2/14/12- 2/16/12
  • Phâlguna Krishnapaksha Saptami, Ashtami and Navami- 3/14/12- 3/16/12
  • Bhâdrapada Krishnapaksha Saptami, Ashtami and Navami-  10/7/12- 10/9/12
  • Margashira Krishnapaksha Saptami, Ashtami and Navami-  It is in 2013
  • Kruta, Treta, Dvâpara and Kaliugâdi days:
  • mAgha Poornima- 2/7/12
  • Vaishaka shuddha truthiya-  4/24/12
  • Pitrupaksha trayodashi- 10/13/12
  • kArthika shuddha navami-  11/22/12
  • Bhishma Ashtami- 1/31/12
  • Lunar/Solar Eclipses in India
  • shrAddha day

This totals to 96 days. Apart from the above days, Tarpana should also be given on Grahana day and a special day called Arthodaya/Mahodaya. In the month of Pushya or Mâgha (1), if the Amaavaasya(2) falls on Sunday(3), the Naxatra is Shravana(4) and the Yoga is Vaidhruti(5) then it is called Ardhodaya. If any one of the (3) or (4) or (5) is missing, then it is called Mahodaya.

If more than one event falls on the same day, then the importance is given to the rare occurance and the Sankalpa is performed to the highest important event. The preference in the increased order is Amâvâsya, Uttarâyana/Daxinâyana, Grahana, Ardhodaya/Mahodaya. For ex. if either Uttarâyana or Daxinâyana falls on Amâvâsya, then sankalpa should be performed for the latter. On that day if there is a Grahana, then sankalpa should be for Grahana. If it happens to be Ardhodaya/Mahodaya, then the sankalpa should be for Ardhodaya/Mahodaya. On a single day Tarpana should not be given for more than one occasion.

If anyone of the above mentioned (96) days falls on Ekâdashi, then Tarpanashould not be given. Instead Pavamâna Sûkta should be recited.

For Panchanga See: http://www.mypanchang.com/2012/kannada/Bangalore-India/0/january.html for dates.

 

Based on a mail received in MYP, Adopted to Bangalore-India

Padhyamala – Shloka 10, 11, and 12

Entering the Devagriha ,Lighting the lamp, Removing all Vignas and Boothas, and finally Praying to the Lord

ಕೃತ್ವ ತಾಲತ್ರಯಂ ದ್ವಾರೇ ದೇಹಲಿಮಸ್ಪೃಶನ್ ವಿಶೇತ್

kRutva tAlatrayaM dvArE dEhalimaspRuSan viSEt

Clap your hands thrice near the door and without stamping the door frame (hostilu or dehalij) enter the devagriha by keeping your right foot.

ದಕ್ಷಿಣಾಂಘ್ರಿಂ ಪುರಸ್ಕ್ರುತ್ಯ ‘ಹ್ಯಗ್ನಿನಾಗ್ನಿಃ ಸಮಿಧ್ಯತೇ’
ಅನೇನ ವಹ್ನಿಮಂತ್ರೇಣ ದೀಪಾನುದ್ದೀಪಯೇತ್ ತತಃ

dakShiNAMGriM puraskrutya `hyagninAgniH samidhyatE’
anEna vahnimaotrENa dEpAnuddIpayEt tataH

Chant the vahni (Fire God) mantra and light the lamp, if already lit, clear and make it bigger.

ಅಗ್ನಿನಾಗ್ನಿರಿತ್ಯಸ್ಯ ಮೇಧಾತಿಧೀ ಕಾಣ್ವಃ| ಅಗ್ನಿರ್ದೆವತಾ| ಗಾಯತ್ರೀ ಛಂದಃ|
‘ಅಗ್ನಿನಾಅಗ್ನಿಃ ಸಮಿಧ್ಯತೇ ಕವಿರ್ಗೃಹಪತಿರ್ಯುವಾ ಹವ್ಯವಾಡ್ ಜುಹ್ವಾಸ್ಯಃ’

agninAgnirityasya mEdhAtidhI kANvaH| agnirdevatA| gAyatrI ChaMdaH|
`agninAagniH samidhyatE kavirgRuhapatiryuvA havyavAD juhvAsyaH’

All the vignas in dhyu, antariksha, and bhoomi  can be removed by clapping hands thrice, with our dhristi, and by putting flower on lord. Simillarly boothas can be removed by chanting boothocchatana mantra and digbandana trhu naracchamudras.

ಈಕ್ಷಯಾ ಪುಷ್ಪಕ್ಷೇಣ ಪಾರ್ಷ್ಣಿಘಾತತ್ರಯೇಣ್ ಚ
ದಿವ್ಯಂತ್ರಿಕ್ಷಭೂಮಿಷ್ಠಾನ್ ವಿಘ್ನಾನುಚ್ಚಟಯೇತ್ ಸುಧೀಃ

ಅಪಸರ್ಪಂತು ಯೇ ಭೂತಾ ಇತಿ ಮಂತ್ರಂ ಪಠನ್ನಪಿ
ಭೂತಾನುಚ್ಚಾಟ್ಯ ನಾರಾಚಮುದ್ರಯಾ ಬಂಧಯೇದ್ದಿಶಃ

Boothocchatana Mantra

ಯೇ ಭೂತಾ ಯೇ ಭುತಾ ಭುವಿ ಸಂಸ್ಥಿತಾಃ |
ಯೇ ಭೂತಾ ವಿಘ್ನಕರ್ತಾರಸ್ತೇ ನಶ್ಯಂತು ಶಿವಾಙ್ಯಯಾ ||

ಯೇ ಚ್ಚಾತ್ರ ನಿವಸಂತ್ಯೇವ ದೇವತಾ ಭುವಿ ಸಂತತ್ಂ |
ತೆಷಾಮಪ್ಯವಿರೋಧೇನ ಬ್ರಹ್ಮ ಕರ್ಮ ಸಮಾರಭೇ||

For naracchotana (for sarva vigna nivarana) one should Sri Nakaa stuti:

ಓಂ ಪಾಂತ್ವಸ್ಮಾನ್ ಪುರುಹೂತವೈರಿಬಲವನ್ಮಾತಂಗಮಾಽದ್ಯದ್ಘಟಾ
ಕುಂಭೋಚ್ಚಾದ್ರಿವಿಪಾಟ ನಾಧಿಕಪಟು ಪ್ರತ್ಯೆಕವಜ್ರಾಯಿತಾಃ
ಶ್ರಿಮತ್ಕಂಠೀರವಾಸ್ಯ ಪ್ರತತಸುನೆಖಮ್ ದಾರಿತಾರತತಿದೂರ
ಪ್ರಧ್ವಸ್ತಧ್ವಾಂತ ಪ್ರವಿತತಮನಸಾ ಭಾವಿತಾ ನಾಕಿವೃಂದೈಃ

ಲಕ್ಷ್ಮಿಕಾಂತ ಸಮಂತತೋಽಪಿ ವಿಕಲಯನ್ ನೈವೆಽಶಿತುಸ್ತೆ ಸಮಂ
ಪಶ್ಯಮ್ಯುತ್ತಮ್ಮವಸೌ ದೊರತರತೋಽ ಪಾಸ್ತಂ ರಸೋ ಯೋಽಷ್ಟಾಮಃ
ಯಧ್ರೋಷೊತ್ಕದಕ್ಷನೇತ್ರ ಕುಟಿಲಪ್ರಂತೋತ್ತಿತಾಗ್ನಿಸ್ಫುರತ್
ಖ್ಹದ್ಯೋತೋಪಮವಿಷ್ಫುಲಿಂಗಭಸಿತಾ ಭ್ರಹ್ಮೇಶಶಕ್ರೊತ್ಕರಃ

OM paaMtwasmaan puruhUtavairibalawanmAtaMgamA&dyadGaTA
kuMbhOcchaadrivipATa naadhikapaTu pratyekavajraayitaaH
SrimatkaMTheeravaasya pratatasunekham daaritAratatidoora
pradhwastadhwaaMta pravitatamanasaa bhaavitA naakivRuMdaiH

lakShmikaaMta samaMtatO&pi vikalayan naive&Situste samaM
pashyamyuttammavasau dorataratO& pAstaM rasO yO&ShTAmaH
YadhrOShotkadakShanEtra kuTilapraMtOttitAgnisPurat
KhadyOtOpamaviShphuliMgabhasitaa BrahmEshashakrotkaraH

After digbandhana, chant these shlokas:

ಓಂ ವಂದೇ ವಿಷ್ಣುಂ ನಮಾಮಿ ಶ್ರಿಯಮಥ್ ಚ ಭುವಂ ಬ್ರಹ್ಮವಾಯೂ ಚ ವಂದೇ ಗಾಯತ್ರೀಂ ಭಾರತೀಂ ತಾಮಪಿ ಗರುಡಮನಂತಂ ಭಜೇ ರುದ್ರದೇವಂ|

ವಂದೇ ದೇವೀಂ ಸುಪರ್ಣೀಮಹಿಪತಿದಯಿತಾಂ ವಾರುಣೀಮುಪ್ಯಮಾಂ ತಾಮ್ ಇಂದ್ರಾದೀನ್ ಕಾಮಮೂಖ್ಯಾನಪಿ ಸಕಲಸುರಾನ್ ತದ್ ಗುರೂನ್ಮದ್ಗುರೂಂಶ್ಚ||

ಓಂ ನಮೋ ಬ್ರಹ್ಮಣ್ಯದೇವಾಯ ಗೋಬ್ರಹ್ಮಣಹಿತಾಯಾಚ ಜಗದ್ಥತಾಯ ಕೃಷ್ಣಾಯ ಗೋವಿಂದಾಯ ನಮೋ ನಮಃ||

ಅಪರಾಧಸಹಸ್ರಣಿ ಕ್ರಿಯಂತೇಽಹರ್ನಿಶಂ ಮಯಾ ತಾನಿ ಸರ್ವಣಿ ದೇವ ಕ್ಷಮಸ್ವ ಪುರುಷೋತ್ತಮ||

ಕಾಯಿಕಾನ್ ವಾಚಿಕಾನ್ ದೋಷಾನ್ ಮಾನಸಾನಪಿ ಸರ್ವದಾ ವೈಷ್ಣವದ್ವೇಷಹೇತೂನ್ ಮೇ ಭಸ್ಮಾತ್ ಕುರು ಮಾಧವ||

OM vaMdE viShNuM namAmi Sriyamath cha BuvaM brahmavAyU cha vaMdE
gAyatrIM BAratIM tAmapi garuDamanaMtaM BajE rudradEvaM

vaMdE dEvIM suparNImahipatidayitAM vAruNImupyamAM tAm
iMdrAdIn kAmamUKyAnapi sakalasurAn tad gurUnmadgurUMScha

OM namO brahmaNyadEvAya gObrahmaNahitAyAcha
jagadthatAya kRuShNAya gOviMdAya namO namaH

aparAdhasahasraNi kriyaMtE&harnishaM mayA
tAni sarvaNi dEva kShamasva puruShOttama

kAyikAn vAchikAn dOShAn mAnasAnapi sarvadA
vaiShNavadvEShahEtUn mE BasmAt kuru mAdhava

Padhyamala Shloka 9

In Shloka 9, Sri Jayateertharu instructs us the process to open the door of the devagriha.

After getting the permission from the dwarapalakas one should open the door by chanting the Vayu mantra, clapping the hands three times, and enter with right foot first.

ತದನುಙ್ಞಾಮವಾಪ್ಯಾಥ ‘ವಾಯವಾ ಯಾಹಿ ದರ್ಶತೇ’
ಅನೇನ ವಾಯುಮಂತ್ರೇಣ ಸಮುದ್ಘಾಟ್ಯ ಕವಾಟಕಮ್

tadanu~g~jAmavApyAtha `vAyavA yAhi darSatE’
anEna vAyumaMtrENa samudGATya kavATakam

Samastha Karma Preraka Sri Vayu Mantra is like this:

ವಾಯವಿತ್ಯಸ್ಯ ಮಂತ್ರಸ್ಯ ಮಧುಚ್ಛಂದಾ ವೈಶ್ವಾಮಿತ್ರಃ ವಯುರ್ದೇವತಾ ಗಾಯತ್ರೀ ಛ್ಂಧಃ (ದೇವಗ್ರಹಸ್ಯ ಕವಾಟೋದ್ಘಾಟನೇ ವಿನಿಯೋಗಃ)
ವಾಯವಾ ಯಾಹಿ ದರ್ಶತೇ ಮೇ ಸೋಮಾ ಆರಂಕ್ರುತಃ ತೆಷಾಂ ಪಾಹಿ ಶ್ರುಧೀ ಹವಮ್

vAyavityasya maMtrasya madhucChaMdA vaiSvAmitraH vayurdEvatA gAyatrI ChMdhaH (dEvagrahasya kavATOdGATanE viniyOgaH)
vAyavA yAhi darSatE mE sOmA AraMkrutaH teShaaM paahi SrudhI havam

One also should chant this mantra:

‘ಯಚ್ಚಕಿಂಚಿತ್ ಜಗತ್ಸರ್ವಂ ದೃಶ್ಯತೇ ಶ್ರೂಯತೇ ಅಪಿ ವಾ
ಅಂತರ್ಬಹಿಶ್ಚತತ್ಸರ್ವಂ ವ್ಯಾಪ್ಯಾ ನಾರಾಯಣಃ ಸ್ಥಿತಃ’

`yacchakiMchit jagatsarvaM dRuSyatE SrUyatE api vA
aMtarbahiScatatsarvaM vyApyA nArAyaNaH sthitaH’

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