Mantra Initiations

Wednesday, April 19, 2017

Following persons can also be approached for mantra initiations.

1. Dr. Aviji Poddar Sastri, Calcutta.

    Languages known: English, Hindi and Bengali

   Contact email ID: avijit@manblunder.com

   Mantras initiated:

   a) Sri Vidya mantras under our Guru Lineage

   b) Other Dasamaha vidya mantras under different Guru Lineages

2. Shri. Santosh Kumar Raja, New Delhi

    Languages known: English, Hindi and Telugu

    Contact email ID: santosh@manblunder.com

    Mantras initiated:

    a) Sri Vidya mantras under our Guru Lineage

    b) Guidance for meditation, including Kundalini meditation

3. Shri. Vignesh Chandar, Coimbatore

    Languages known: English and Tamil

    Contact email ID: vignesh@manblunder.com

    Mantras initiated:

    a) Sri Vidya mantras under our Guru Lineage

    b) Guidance for meditation

    c) Yoga practice

    d) He also offers astrological consultations, which is chargeable.

4. Shri. Bonny, Trivandrum

    Languages known: English and Malayalam.

    Contact email ID: bonny@manblunder.com

    Mantras initiated:

    a) “hamsa” mantra

    b)  Meditation for the above mantra

    c) Meditation techniques of Vijnana Bhairava

5.  Shri. Sriram, Chennai

     Languages known: English and Tamil

     Contact email ID: sriram@manblunder.com

     Mantras Initiated:

     a) Sri Vidya mantras under our Guru Lineage

     b) Demonstration of Sri Chakra Navavarana Puja

     b) Sri Vaishnava mantras under different Guru Lineages

6.  Shri. Jayanth Chandramouli, Bangalore.

    Languages known: English and Kannada

    Contact email ID: jayanth@manblunder.com

    Mantras initiated:

    a) Sri Vidya mantras under our Guru Lineage

    b) Guidance for meditation, including Kundalini meditation

7. Shri. Krishna Vallapareddy, Dallas, USA

   Languages known: English, Telugu, Hindi and Urdu.

   Contact email ID: krishna@manblunder.com

   Mantra initiated:

  a) Ucchiṣṭa Gaṇapati under different Guru lineage.

8.  Shri. James Cowan, New South Wales, Australia

     Languages known: English

    Contact email ID: jamescowan@manblunder.com

     Mantras initiated:

    a) Sri Vidya mantras under our Guru Lineage

    b) Guidance for meditation, including ajapa meditation.

(3) Comments

UCCHISHTA GANAPATI SAHASRANAMA

Monday, November 13, 2017

This Ucchiṣṭa Gaṇapati Sahasranāma Stotraṃ is translated into vernacular languages by Shri. Krishna Vallapareddy. Shri. Krishna Vallapareddy is an experienced Ucchiṣṭa Ganapati upāsaka, who has done extensive sādhana with puraścaraṇa for the 9 lettered, 11 lettered and the 37 lettered mantra of Ucchiṣṭa Ganapati. We can expect more inputs from him on Ucchiṣṭa Ganapati.

Downloadable versions in Kannada, Tamil and Telugu are available at the end of this article. 

Ucchiṣṭa Ganapati Sahasranāma - Bhairava Prokta (Mantra Maharnava Version)

Prologue

               There are many ways to propitiate GOD or Brahman and one of them, is to recite the numerous names of the form of Brahman, that one is praying to. Sahasranāma stotraṃ indicates 1000 names or attributes of the deity. The attributes are often associated with Parabrahman and it's aspect as the Saguna and Nirguna Brahman. Some namas are associated with deeds performed by the deity that are mentioned in the associated Puraṇas or kalpa documents. Nevertheless, Praying to the deity with utmost sincerity and devotion and praising the Lord through the Sahasranama, is considered highly beneficial for the spiritual and material progress of the aspirant.

 Out of the various sahasranāmas, the viṣṇu sahasranāma is considered the best for the spiritual aspirant and is also the most commented and read stotraṃ amongst all. Lalita sahasranāma is the 2nd most popular stotraṃ and is often read along with the viṣṇu sahasranāma by devotional aspirants for both material and spiritual progress. Lalita Sahasranāma is a favorite for the sadhakas that go beyond normal devotion or Bhakti/Karma yoga and aspire for higher spiritual practices like aṣṭāñga yoga, praṇayāma and mantra japa sadhanas.

 Of the various aspects of Lord Gaṇeṣa/gaṇapati, the form called ucchiṣṭa Gaṇeṣa is revered utmost by the tantrics and is often addressed as the tantric Gaṇeṣa. But Lord ucchiṣṭa Gaṇeṣa is also revered by the vedic adherents or those following the right handed dakṣiṇa mārgā, as well as others. Tantra in general is broadly classified under four traditional practices or paths, namely vāma mārgā (literally, left handed path), dakṣiṇa mārgā (right handed path), kaula and samaya mārgās. The vāma mārgā involves a partner and often involves erotic elements and gory practices and is therefore shunned by majority sadhakas. The kaula mārgā consists mostly of worshippers of devi or the divine feminine and it too involves the pañca makaras or their substitutes. The dakṣiṇa mārgā involves vedic practices and is considered safe, compared to the kaula and vāma, which mandate a spiritual preceptor or guru to guide through the practices to ensure that the aspirant remains on the spiritual side. The samaya mārgā is meditative and follows the practice of depositing the mantras on the chakras or spiritual centres of the body and involves little external worship.

The speciality of ucchiṣṭa Gaṇeṣa Sahasranāma recital, is that it DOES NOT require anyone to follow any paths or maintain cleanliness or get bogged down by rituals or timing etc. One is free to recite at any time or place of their choosing. Absolutely no pre-requisites required.

Those facing extreme difficulties and hardship and huge karmic barriers may find great relief from reciting the ucchiṣṭa Gaṇeṣa Sahasranāma at regular intervals. This stotraṃ is several notches more powerful than the kavaca and may be recited after one has recited the kavaca at least once, during their sadhana or spiritual practice. The kavaca need not be recited before the sahasranāma everytime. There are absolutely no restrictions in reciting the sahasranāma whatsoever. Those who do not have much time to spare, can recite the kavaca instead of the sahasranāma.

The gaṇapatyas, a spiritual sect in India who consider Lord Gaṇeṣa as the highest ultimate reality or Brahman, follow three different versions of the ucchiṣṭa Gaṇeṣa Sahasranāmas. Namely, the Bhairava Prokta recited by Lord śiva, sugrīva prokta and Gaṇaka prokta.

The Gaṇaka prokta is also called the Guhyanāma stotram or guhyasahasranāma stotram, that is more popular with the śrividyā upasakas, as well as those following the ucchiṣṭa Gaṇeṣa sadhana.

The Bhairava prokta is from the rudrāyāmalam and is in the pūrva khanḍa or the first part, which is currently untraceable. Only parts of the pūrva khanḍa are available and preserved in various other tantras and kalpa documents.

Various versions of the Bhairava prokta exist from the Mantra Maharṇava, kalpa and other sadhana documents. Bhairava Prokta begins with a conversation between Lord śiva and śakti and Lord śiva explains that he had to take the help of Lord Gaṇeṣa to defeat the rakṣasa Tripurāsurā, by reciting the ucchiṣṭa Gaṇeṣa Sahasranāma.

The following is from the Mantra Maharṇava. An explanation of the conversation between Lord śiva and śakti is provided in the beginning before the sahasranāma and the benefits or phalaśruti is provided at the end.         

Ucchiṣṭa Ganapati Sahasranāma Stotraṃ उच्छिष्ट गणपति सहस्रनाम स्तोत्रं

uktaṃ ca rudrayāmalatantre | śrī bhairava uvāca | śrṛṇu devī rahasyaṃ me yatpurā sūcitaṃ mayā | tava bhaktyā gaṇeśasya vakṣye nāmasahasrakam || 1 ||

उक्तं च रुद्रयामलतन्त्रे । श्री भैरव उवाच । श्रृणु देवी रहस्यं मे यत्पुरा सूचितं मया । तव भक्त्या गणेशस्य वक्ष्ये नामसहस्रकम्  || 1 ||

Explanation:-

      It has been written in the rudrayāmalatantra as follows:- Lord Bhairava (Śiva) speaks – Dear devi (Bhairavi/Śakti), Listen to this great secret, that has only been revealed to you for the very first time. Due to your sincere faith and divine love, I’m revealing to you the sahasranāma of śrī ucchiṣṭa gaṇeśa

devyuvāca | oṃ bhagavangaṇanāthasya ucchiṣṭasya mahātmanaḥ śrotuṃ nāmasahasraṃ me hṛdayañcotyukāyate || 2 ||

देव्युवाच | ॐ भगवन्गणनाथस्य उच्छिष्टस्य महात्मनः श्रोतुं नामसहस्रं मे हृदयञ्चोत्युकायते || 2 ||

Explanation:-

   Devi speaks – O Dear Lord Gaṇanātha (Lord of all ganas, a race of celestial beings)! I’m very excited to hear the 1000 names of Lord ucchiṣṭa gaṇeśa. Please recite these for me.

bhairava uvāca | भैरव उवाच ।

prāṅmukhe tripurānāthe jātavighnākule śive |

mohane mucyate cetaste sarve baladarpitāḥ || 3 ||

प्राङ्मुखे त्रिपुरानाथे जातविघ्नाकुले शिवे |

मोहने मुच्यते चेतस्ते सर्वे बलदर्पिताः || 3 ||

 

tadā prabhuṃ gaṇādhyakṣaṃ stutvā nāmasahasr |

vighnā dūrātpalāyante kālarudrādiva prajāḥ || 4 ||

तदा प्रभुं गणाध्यक्षं स्तुत्वा नामसहस्र् |

विघ्ना दूरात्पलायन्ते कालरुद्रादिव प्रजाः || 4 ||

 

tasyānugrahato devi jātohaṃ tripurāntakaḥ |

tamadyāpi gaṇeśānaṃ stotraṃ nāmasahasrakaiḥ || 5 ||

तस्यानुग्रहतो देवि जातोहं त्रिपुरान्तकः |

तमद्यापि गणेशानं स्तोत्रं नामसहस्रकैः || 5 ||

 

tameva tava bhaktyāhaṃ sādhakānāṃ hitāya ca |

mahāgaṇapatervakśye divyaṃ nāmasahasrakam || 6 ||

तमेव तव भक्त्याहं साधकानां हिताय च |

महागणपतेर्वक्श्ये दिव्यं नामसहस्रकम्  || 6 ||

 

Explanation:- Dear Pārvati, There was a time when I am subdued by the King of the rākṣasās and the entire Tripura lokās or 3 worlds were under their dominion. (This refers to the story of an asurā/rākṣasā who prayed to Lord śiva and obtained the boon of invincibility. He was also granted lordship of 3 cities that were called Tripura and the ruler came to be known as Tripurāsura. He went on to bring the entire earth, heavens and the lokas of viṣṇu and Brahma into his dominion and finally had to face a battle with śiva, who was called by the devatās to put an end to the tyranny of tripurāsura). I was completely faced with obstacles and there was no way for me to defeat the rākṣasās. It was then, that I recited the ucchiṣṭa gaṇeśa sahasranāma to seek the grace of Lord Gaṇeśa. All the obstacles that I was facing at that time, disappeared immediately, just like the way people run away seeing Kāla rudrā (a fearsome aspect of śiva that appears at the time of dissolution of the universe or praḻaya. He’s also the representor and governor of Time) at the time of praḻaya. Only through the grace of Lord Gaṇeśa, I could regain the control of Tripura and trilokās and came to be knows as tripuranāth or the conqueror of the three cities. I’m going to recite the ucchiṣṭa gaṇeśa sahasranāma purely out of love to your faith and for the benefit of all devotees and sādakās. May Lord gaṇeśa bless us all!

 

 The interpretation of the above conversation can mean, that when we are faced with extreme difficulties and obstacles limiting our progress materially and even more from a spiritual standpoint, then the śrī ucchiṣṭa gaṇeśa sahasranāma can come to our aid and help alleviate the problems. We could use this prayer, when the kavaca of śrī ucchiṣṭa gaṇeśa, is not giving us the desired results.

viniyogaḥ | विनियोगः

oṃ asya śrīucchiṣṭa gaṇeśa sahasranāma stotra mantrasya śrī bhairava ṛṣiḥ | gāyatrī chandaḥ | śrīmahāgaṇapatirdevatā | gaṃ bījaṃ | hrīṃ śaktiḥ | kurukuru kīlakaṃ | mama dharmārtha kāma mokṣārthe jape viniyogaḥ |

ॐ अस्य श्रीउच्छिष्ट गणेश सहस्रनाम स्तोत्र मन्त्रस्य श्री भैरव ऋषिः | गायत्री छन्दः | श्रीमहागणपतिर्देवता | गं बीजं | ह्रीं शक्तिः | कुरुकुरु कीलकं | मम धर्मार्थ काम मोक्षार्थे जपे विनियोगः |

 

oṃ hrīṃ śrīṃ śrīgaṇādhyakṣo glauṃ gaṃ gaṇapatirguṇī |

guṇāḍhyo nirguṇo goptā gajavaktro vibhāvasuḥ || 7.

ॐ ह्रीं श्रीं श्रीगणाध्यक्षो ग्लौं गं गणपतिर्गुणी |

गुणाढ्यो निर्गुणो गोप्ता गजवक्त्रो विभावसुः || 7.

 

viśveśvaro vibhādīpto dīpano dhīvaro dhanī |

sadā śānto jagattrātā viśvāvarto vibhākaraḥ || 8.

विश्वेश्वरो विभादीप्तो दीपनो धीवरो धनी |

सदा शान्तो जगत्त्राता विश्वावर्तो विभाकरः || 8.

 

viśvambhī vijayo vaidyo vārānnidhiranuttamaḥ |

aṇimāvibhavaḥ śreṣṭho jyeṣṭho gāthā priyo guruḥ || 9.

विश्वम्भी विजयो वैद्यो वारान्निधिरनुत्तमः |

अणिमाविभवः श्रेष्ठो ज्येष्ठो गाथा प्रियो गुरुः || 9.

 

sṛṣṭikartā jagaddhartā viśvabhartā jagannidhiḥ |

patiḥ pīta vibhūṣāṅko raktāsyo lohitāṃbaraḥ || 10.

सृष्टिकर्ता जगद्धर्ता विश्वभर्ता जगन्निधिः |

पतिः पीत विभूषाङ्को रक्तास्यो लोहितांबरः || 10.

 

dvipākṣocca vimānastho vinayaḥ sadayaḥ sukhī |

surūpaḥ sātvikaḥ satyaḥ śuddhaḥ śaṅkaranandanaḥ || 11.

द्विपाक्षोच्च विमानस्थो विनयः सदयः सुखी |

सुरूपः सात्विकः सत्यः शुद्धः शङ्करनन्दनः || 11.

 

nandīśvaro jayānandī bandhastutyo vicakṣaṇaḥ |

daityamarddī sadākṣībo madirāruṇalocanaḥ || 12.

नन्दीश्वरो जयानन्दी बन्धस्तुत्यो विचक्षणः |

दैत्यमर्द्दी सदाक्षीबो मदिरारुणलोचनः || 12.

 

sārātmā viśvasāraśca viśvadhāro vilepanaḥ |

paraṃ brahma paraṃ jyotiḥ sākṣītryakṣo trikasthitaḥ || 13.

सारात्मा विश्वसारश्च विश्वधारो विलेपनः |

परं ब्रह्म परं ज्योतिः साक्षीत्र्यक्षो त्रिकस्थितः || 13.

 

viśveśvaro vīrahartā saubhāgyo bhāgyavarddhanaḥ |

bhṛṅgīriṭī bhṛṅgamālī bhṛṅga kūjitanāditaḥ || 14.

विश्वेश्वरो वीरहर्ता सौभाग्यो भाग्यवर्द्धनः |

भृङ्गीरिटी भृङ्गमाली भृङ्ग कूजितनादितः || 14.

 

vivartako vinīto'pi nayanānandanārcitaḥ |

gaṅgājalapānapriyo gaṅgātīravihāriṇaḥ || 15.

विवर्तको विनीतोऽपि नयनानन्दनार्चितः |

गङ्गाजलपानप्रियो गङ्गातीरविहारिणः || 15.

 

gaṅgāpriyo gaṅgajaśca vāhanāni puraḥ sadā |

gandha mādana saṃvāso gandha mādana kelikṛt || 16.

गङ्गाप्रियो गङ्गजश्च वाहनानि पुरः सदा |

गन्ध मादन संवासो गन्ध मादन केलिकृत् || 16.

 

gandhanuliptapūrvāṅgaḥ sarvadevasmaraḥ sadā |

gandharvagaṇa rājeśo gandharvagaṇasevitaḥ || 17.

गन्धनुलिप्तपूर्वाङ्गः सर्वदेवस्मरः सदा |

गन्धर्वगण राजेशो गन्धर्वगणसेवितः || 17.

 

gandharvapūjito nityaṃ sarvarogavināśakaḥ |

gandharvagaṇasaṃsevyo gandharvavaradāyakaḥ || 18.

गन्धर्वपूजितो नित्यं सर्वरोगविनाशकः |

गन्धर्वगणसंसेव्यो गन्धर्ववरदायकः || 18.

 

gandharvo gandha mātaṅgo gandharva kuladaivataḥ |

gandharva garva saṃvego gandharva varadāyakaḥ || 19.

गन्धर्वो गन्ध मातङ्गो गन्धर्व कुलदैवतः |

गन्धर्व गर्व संवेगो गन्धर्व वरदायकः || 19.

 

gandharva prabalāḥ satvaṃ gandharva gaṇasaṃyutaḥ |

gandarvādi guṇānando nando'nantaguṇātmakaḥ || 20.

गन्धर्व प्रबलाः सत्वं गन्धर्व गणसंयुतः |

गन्दर्वादि गुणानन्दो नन्दोऽनन्तगुणात्मकः || 20.

 

viśvamūrtirviśvadhātā vinatāsyo vinartakaḥ |

karālaḥ kāmadaḥ kāntaḥ kamanīyaḥ kalānidhiḥ || 21.

विश्वमूर्तिर्विश्वधाता विनतास्यो विनर्तकः |

करालः कामदः कान्तः कमनीयः कलानिधिः || 21.

 

kāruṇyarūpaḥ kuṭilaḥ kulācārī kuleśvaraḥ |

vikarālo raṇaḥ śreṣṭhaḥ saṃhāro hārabhūṣaṇaḥ || 22.

कारुण्यरूपः कुटिलः कुलाचारी कुलेश्वरः |

विकरालो रणः श्रेष्ठः संहारो हारभूषणः || 22.

 

ururamyamukho rakto devatādayito rasaḥ |

mahākālo mahā daṃṣṭro mahoraga bhayānakaḥ || 23.

ऊरुरम्यमुखो रक्तो देवतादयितो रसः |

महाकालो महा दंष्ट्रो महोरग भयानकः || 23.

 

unmattarūpaḥ kālāgniragni sūryendulocanaḥ |

sitāsyaścā sitātmā bhairava saubhāgyavānbhagaḥ || 24.

उन्मत्तरूपः कालाग्निरग्नि सूर्येन्दुलोचनः |

सितास्यश्चा सितात्मा भैरव सौभाग्यवान्भगः || 24.

 

bhargātmajo bhagāvāso bhagado bhagavarddhanaḥ |

śubhaṅkaraḥ śuciḥ śāntaḥ śreṣṭhaḥ śravyaḥ śacīpatiḥ || 25.

भर्गात्मजो भगावासो भगदो भगवर्द्धनः |

शुभङ्करः शुचिः शान्तः श्रेष्ठः श्रव्यः शचीपतिः || 25.

 

vedādyo vedakartā ca vedavedyaḥ sanātanaḥ |

vidyāprado vedaraso vaidiko vedapāragaḥ || 26.

वेदाद्यो वेदकर्ता च वेदवेद्यः सनातनः |

विद्याप्रदो वेदरसो वैदिको वेदपारगः || 26.

 

vedadhvani rato vīro veda vedāṅgasvarthavit |

tattvajñaḥ sarvagaḥ sādhuḥ sadayaḥ sadasanmayaḥ || 27.

वेदध्वनि रतो वीरो वेद वेदाङ्गस्वर्थवित् |

तत्त्वज्ञः सर्वगः साधुः सदयः सदसन्मयः || 27.

 

śivaṅ karaḥ śivasutaḥ śivānanda vivardhanaḥ |

śainyaḥ śvetaḥ śatamukho mugdho modakabhañjanaḥ || 28.

शिवङ् करः शिवसुतः शिवानन्द विवर्धनः |

शैन्यः श्वेतः शतमुखो मुग्धो मोदकभञ्जनः || 28.

 

devadevo dinakaro dhīro dhṛtimān dyutimān dhanaḥ |

śuddhātmā śuddha matimāñ śuddha dīptiḥ śucivrataḥ || 29.

देवदेवो दिनकरो धीरो धृतिमान् द्युतिमान् धनः |

शुद्धात्मा शुद्ध मतिमाञ् शुद्ध दीप्तिः शुचिव्रतः || 29.

 

śaraṇyaḥ śaunakaḥ śūraḥ śabdadambhījaṭorukaḥ |

dārakaḥ śikhivāheṣṭaḥ sitaḥ śaṅkara vallabhaḥ || 30.

शरण्यः शौनकः शूरः शब्ददम्भीजटोरुकः |

दारकः शिखिवाहेष्टः सितः शङ्कर वल्लभः || 30.

 

śaṅkaro nirbhayo nityo layakṛllāsyatatparaḥ |

lūto līlārasollāsī vilāsī vibhramo bhramaḥ || 31.

शङ्करो निर्भयो नित्यो लयकृल्लास्यतत्परः |

लूतो लीलारसोल्लासी विलासी विभ्रमो भ्रमः || 31.

 

bhramaṇaḥ śaśibhṛt sūryaḥ śanirdharaṇi nandanaḥ |

budho vibhudha sevyaśca bhudha rajo balaṃdharaḥ || 32.

भ्रमणः शशिभृत् सूर्यः शनिर्धरणि नन्दनः |

बुधो विभुध सेव्यश्च भुध रजो बलंधरः || 32.

 

jīvo jīvaprado jetā stutyo nityo ratipriyaḥ |

kaviḥ kāvyārtha kuśalo jana rakṣaṇa tatparaḥ || 33.

जीवो जीवप्रदो जेता स्तुत्यो नित्यो रतिप्रियः |

कविः काव्यार्थ कुशलो जन रक्षण तत्परः || 33.

 

janānanda pradātā ca janakāhlādakārakaḥ |

gaccho gaṇapatirgaccha nāyako gaccha garvahā || 34.

जनानंद प्रदाता च जनकाह्लादकारकः |

गच्छो गणपतिर्गच्छ नायको गच्छ गर्वहा || 34.

 

gaccharājo’tha gaccheśo gaccharāja namaskṛtaḥ ||

gacchapriyo gacchagururgacchatrākṛdyamāturaḥ || 35.

गच्छराजोऽथ गच्छेशो गच्छराज नमस्कृतः |

गच्छप्रियो गच्छगुरुर्गच्छत्राकृद्यमातुरः || 35.

 

gacchaprabhur gacchacaro gaccha priyakṛtodyamaḥ |

gacchagītaguṇo garto maryādāpratipālakaḥ | | 36.

गच्छप्रभुर् गच्छचरो गच्छ प्रियकृतोद्यमः |

गच्छगीतगुणो गर्तो मर्यादाप्रतिपालकः || 36.

 

gīrvāṇāgama sārashca nabho gīrvāṇa devatā |

sampattisadanākāraḥ  sampattisukhadāyakaḥ || 37.

गीर्वाणागम सारश्च नभो गीर्वाण देवता |

सम्पत्तिसदनाकारः  सम्पत्तिसुखदायकः || 37.

 

sampattisukhakartā ca sampattisubhagānanaḥ |

sampattiśubhado nityaṃ sampattiśca tapodhanaḥ || 38.

सम्पत्तिसुखकर्ता च सम्पत्तिसुभगाननः |

सम्पत्तिशुभदो नित्यं सम्पत्तिश्च तपोधनः || 38.

 

rucako mecakastuṣṭaḥ prabhustomaraghātakaḥ |

daṇḍī caṇḍāṃśu ravyaktaḥ kamaṃḍalu dharo'naghaḥ || 39.

रुचको मेचकस्तुष्टः प्रभुस्तोमरघातकः |

दण्डी चण्डांशु रव्यक्तः कमंडलु धरोऽनघः || 39.

 

kāmī karmarataḥ kālakolaḥ krandita diktaṭaḥ |

bhrāmako jātipūjyaśca jāḍyahā jaḍasūdanaḥ || 40.

कामी कर्मरतः कालकोलः क्रन्दित दिक्तटः |

भ्रामको जातिपूज्यश्च जाड्यहा जडसूदनः || 40.

 

jālandharo jagaddhāsī hāsakṛdgahano guhaḥ |

haviṣmān havyavāhākṣo hāṭako hāṭakāṅgadaḥ || 41.

जालंधरो जगद्धासी हास्यकृद्गहनो गुहः |

हविष्मान् हव्यवाहाक्षो हाटको हाटकाङ्गदः || 41.

 

sumerur himavānhotā haraputro halākapaḥ |

hālāpriyo hṛdā śāntaḥ kāntā hṛdaya poṣaṇaḥ || 42.

सुमेरुर् हिमवान्होता हरपुत्रो हलाङ्कपः |

हालाप्रियो हृदा शान्तः कान्ता हृदय पोषणः || 42.

 

śoṣaṇaḥ kleśahā krūraḥ kuberaḥ kavitākṛtiḥ |

kubero dhīmayo dhātā dhyeyo dhīmān dayānidhiḥ || 43.

शोषणः क्लेशहा क्रूरः कुबेरः कविताकृतिः |

कुबेरो धीमयो धाता ध्येयो धीमान् दयानिधिः || 43.

 

daviṣṭho damano hṛṣṭo dātā trātā sitā samaḥ |

nirgato naigamo gamyo nirjayo jaṭilo'jaraḥ || 44.

दविष्ठो दमनो हृष्टो दाता त्राता सिता समः |

निर्गतो नैगमो गम्यो निर्जयो जटिलोऽजरः || 44.

 

janajīvo jitārātir jagadvyāpī jaganmayaḥ |

cāmīkara nibho nābhyo nalināyatalocanaḥ || 45.

जनजीवो जितारातिर् जगद्व्यापी जगन्मयः |

चामीकर निभो नाभ्यो नलिनायतलोचनः || 45.

 

rocanāmocakā mantrī mantrakoṭi samāśritaḥ |

pañcabhūtātmakaḥ pañcasāyakaḥ pañcavaktrakaḥ || 46.

राचनो मोचको मंत्री मंत्रकोटि समाश्रितः |

पञ्चभूतात्मकः पञ्चसायकः पञ्चवक्त्रकः || 46.

 

pañcamaḥ paścimaḥ pūrvaḥ pūrṇaḥ kīrṇālakaḥ kuṇiḥ |

kaṭhorahṛdaya grīvo'laṃkṛto lālitāśayaḥ || 47.

पञ्चमः पश्चिमः पूर्वः पूर्णः कीर्णालकः कुणिः |

कठोरहृदय ग्रीवोऽलंकृतो लालिताशयः || 47.

 

lolacitto bṛhannāso māsapakṣartu rūpavān |

dhruvo drutagatirbandho dharma vānki priyonalaḥ || 48.

लोलचित्तो बृहन्नासो मासपक्षर्तु रूपवान् |

ध्रुवो द्रुतगतिर्बन्धो धर्मा वान्कि प्रियोनलः || 48.

 

agastya grastabhuvano bhuvanaika malāpahaḥ |

sāgaraḥ svargatiḥ svakṣaḥ sānandaḥ sādhupūjitaḥ || 49.

अगस्त्य ग्रस्तभुवनो भुवनैक मलापहः |

सागरः स्वर्गतिः स्वक्षः सानन्दः साधुपूजितः || 49.

 

satīpatiḥ samarasaḥ sanakaḥ saralaḥ saraḥ |

surapriyo vasumatir vāsavo vasupūjitaḥ || 50.

सतीपतिः समरसः सनकः सरलः सरः |

सुरप्रियो वसुमतिर् वासवो वसुपूजितः || 50.

 

vittado vittanāthaśca dhanināṃ dhanadāyakaḥ |

rājīva nayanaḥ smārtā smṛtihā kṛttikāmbaraḥ || 51.

वित्तदो वित्तनाथश्च धनिनां धनदायकः |

राजीव नयनः स्मार्ता स्मृतिहा कृत्तिकाम्बरः || 51.

 

aśvino'śvimukhaḥ śubhro bharaṇo bharaṇī priyaḥ |

kṛttikāsanakaḥ kolo rohiṇī rohiṇopamaḥ || 52.

अश्विनोऽश्विमुखः शुभ्रो भरणो भरणी प्रियः |

कृत्तिकासनकः कोलो रोहिणी रोहिणोपमः || 52.

 

kratavoṣṭorimandī ca rohiṇī mohinī bhṛtaḥ |

mṛgarājoḥ mṛgaśiro madhavo madhuradhvaniḥ || 53.

क्रतवोष्टोरिमन्दी च रोहिणी मोहिनी भृतः |

मृगराजोः मृगशिरो मधवो मधुरध्वनिः || 53.

 

ārdrānalo mahābuddhir mahoragavibhūṣaṇaḥ |

bhrūkṣepadanta vibhavo bhrūkarālaḥ punarnavaḥ || 54.

आर्द्रानलो महाबुद्धिर् महोरगविभूषणः |

भ्रूक्षेपदन्त विभवो भ्रूकरालः पुनर्नवः || 54.

 

punardevaḥ punarjetā punarjīvaḥ punarvasuḥ |

timirastimi ketuśca timivāsaraghātanaḥ || 55.

पुनर्देवः पुनर्जेता पुनर्जीवः पुनर्वसुः |

तिमिरस्तिमि केतुश्च तिमिवासरघातनः || 55.

 

tiṣyastulādharo jṛmbho viśleṣāśleṣadānarāṭ |

mānavo mādhavo māgho vācālo madhavā yamaḥ || 56.

तिष्यस्तुलाधरो जृम्भो विश्लेषाश्लेषदानराट् |

मानवो माधवो माघो वाचालो मधवा यमः || 56.

 

magho meghapriyo megho mahāśuṇḍo mahābhujaḥ |

pūrvāphālgunikaḥ prītaḥ phalguruttara phālgunaḥ || 57.

मघो मेघप्रियो मेघो महाशुण्डो महाभुजः |

पूर्वाफाल्गुनिकः प्रीतः फल्गुरुत्तर फाल्गुनः || 57.

 

phenilo brahmado brahmā saptatantu samāśrayaḥ |

ghoṇāhastaśca turhasto hasti vaktro halāyudhaḥ || 58.

फेनिलो ब्रह्मदो ब्रह्मा सप्ततन्तु समाश्रयः |

घोणाहस्तश्च तुर्हस्तो हस्ति वक्त्रो हलायुधः || 58.

 

citrāṃbaraḥ arcitapadaḥ svastidaḥ svasti vigrahaḥ |

viśākhā śikhi sevyaśca śikhidhvaja sahodaraḥ || 59.

चित्रांबरः अर्चितपदः स्वस्तिदः स्वस्ति विग्रहः |

विशाखा शिखि सेव्यश्च शिखिध्वज सहोदरः || 59.

 

aṇūreṇūkaraskāro rūrūreṇu sutīnaraḥ |

anūrādhā priyo rādhaḥ śrīmāñchuklaḥ śucismitaḥ || 60.

अणूरेणूकरस्कारो रूरूरेणु सुतीनरः |

अनूराधा प्रियो राधः श्रीमाञ्छुक्लः शुचिस्मितः || 60.

 

jyeṣṭhaḥ śreṣṭhārcitapado mūlaṃ trijagato guruḥ |

śuciḥ pūrvottarāṣāḍhaścottarāṣāḍha īśvaraḥ || 61.

ज्येष्ठः श्रेष्ठार्चितपदो मूलं त्रिजगतो गुरुः |

शुचिः पूर्वोत्तराषाढश्चोत्तराषाढ ईश्वरः || 61.

 

śravyaḥ abhijida nantātmā śrava śceṣṭita dānavaḥ |

śrāvaṇaḥ śravaṇaḥ śrotā dhanī dhānyo dhanisṛkaḥ || 62.

श्रव्यः अभिजिद नन्तात्मा श्रव श्चेष्टित दानवः |

श्रावणः श्रवणः श्रोता धनी धान्यो धनिसृकः || 62.

 

dhanecchukaḥ sadā tīvraḥ śītakumbhaḥ śaraddyutiḥ |

pūrvābhādra padābhādraścottarā bhādrapāditaḥ || 63.

धनेच्छुकः सदा तीव्रः शीतकुम्भः शरद्द्युतिः |

पूर्वाभाद्र पदाभाद्रश्चोत्तरा भाद्रपादितः || 63.

 

reṇukastanayo rāmo revatī ramaṇo rami |

aśvayukkārtīkeyeṣṭo mārgaśīrṣo mṛgottamaḥ || 64.

रेणुकस्तनयो रामो रेवती रमणो रमी |

अश्वयुक्कार्तीकेयेष्टो मार्गशीर्षो मृगोत्तमः || 64.

 

pauṣaiśvaryaḥ pālgunātmā vasantaścitrako madhuḥ |

rājyadaḥ abhijidātmīya stāre śastārakadyutiḥ || 65.

पौषैश्वर्यः पाल्गुनात्मा वसन्तश्चित्रको मधुः |

राज्यदः अभिजिदात्मीय स्तारे शस्तारकद्युतिः || 65.

 

pratītaḥ prorjitaḥ prītaḥ paramaḥ paramo hitaḥ |

parahā pañcabhūḥ pañcavāyupūjyaḥ paro mahaḥ || 66.

प्रतीतः प्रोर्जितः प्रीतः परमः परमो हितः |

परहा पञ्चभूः पञ्चवायुपूज्यः परो महः || 66.

 

purāṇāgama vidyogī mahiṣo rāsabhaḥ agragaḥ |

graho meṣovṛṣo mando manmatho mithunākṛtiḥ || 67.

पुराणागम विद्योगी महिषो रासभः अग्रगः |

ग्रहो मेषोवृषो मन्दो मन्मथो मिथुनाकृतिः || 67.

 

kalpabhṛt kaṇṭakaṭako dīpo markaṭaśaprabhuḥ |

karkaṭo ghṛṇi kukkaṭo vanajo haṃsayohasaḥ || 68.

कल्पभृत् कण्टकटको दीपो मर्कटशप्रभुः |

कर्कटो घृणि कुक्कटो वनजो हंसयोहसः || 68.

 

siṃhaḥ siṃhāsano bhūṣyo muhurmūṣaka vāhanaḥ |

kanyā kalāvatīputro kanyāprītaḥ kulodvahaḥ || 69.

सिंहः सिंहासनो भूष्यो मुहुर्मूषक वाहनः |

कन्या कलावतीपुत्रो कन्याप्रीतः कुलोद्वहः || 69.

 

atulya rūpo baladastulyabhṛttulya sākṣikaḥ |

aliścāpadharo dhanvī kacchapo makaromaṇiḥ || 70.

अतुल्य रूपो बलदस्तुल्यभृत्तुल्य साक्षिकः |

अलिश्चापधरो धन्वी कच्छपो मकरोमणिः || 70.

 

kumbhabhṛtkalaśaḥ kubjī mīna māṃsa sutarpitaḥ |

rāśitārāgrahamaya stithirūpo jagadvibhuḥ || 71.

कुम्भभृत्कलशः कुब्जी मीन मांस सुतर्पितः |

राशिताराग्रहमय स्तिथिरूपो जगद्विभुः || 71.

 

pratāpī pratipatpreyo dvitīyādvaita niścitaḥ |

trirūpaśca tṛtīyāgni strayīrūpastrayītanuḥ || 72.

प्रतापी प्रतिपत्प्रेयो द्वितीयाद्वैत निश्चितः |

त्रिरूपश्च तृतीयाग्नि स्त्रयीरूपस्त्रयीतनुः || 72.

 

caturthīvallabho devo parāgaḥ pañcamīśvaraḥ |

ṣaḍrasāsvādako jātaḥ ṣaṣṭhī ṣaṣṭhīkavatsalaḥ || 73.

चतुर्थीवल्लभो देवो परागः पञ्चमीश्वरः |

षड्रसास्वादको जातः षष्ठी षष्ठीकवत्सलः || 73.

 

saptārṇava gatiḥ sāraḥ satyamīśvara rohitaḥ |

aṣṭamī nandano'nanto navamībhakti bhāvitaḥ || 74.

सप्तार्णव गतिः सारः सत्यमीश्वर रोहितः |

अष्टमी नन्दनोऽनन्तो नवमीभक्ति भावितः || 74.

 

daśadikpati pūjyaśca daśamī druhiṇo drutaḥ |

ekādaśātmagaṇapo dvādaśīyugacarcitaḥ || 75.

दशदिक्पति पूज्यश्च दशमी द्रुहिणो द्रुतः |

एकादशात्मगणपो द्वादशीयुगचर्चितः || 75.

 

trayodaśamaṇi stutyaścaturdaśa svarapriyaḥ |

caturdaśendra saṃstutyaḥ pūrṇimānanda vigrahaḥ || 76.

त्रयोदशमणि स्तुत्यश्चतुर्दश स्वरप्रियः |

चतुर्दशेन्द्र संस्तुत्यः पूर्णिमानन्द विग्रहः || 76.

 

darśādarśau darśgaśca vānaprastho maheśvaraḥ |

maurvī madhuravāg mūlaṃ mūrtimānmeghavāhanaḥ || 77.

दर्शादर्शौ दर्शगश्च वानप्रस्थो महेश्वरः |

मौर्वी मधुरवाग् मूलं मूर्तिमान्मेघवाहनः || 77.

 

mahāgajo jitakrodho jitaśatrurjayāśrayaḥ |

raudro rudrapriyo rudro rudraputro'ghanāśanaḥ || 78.

महागजो जितक्रोधो जितशत्रुर्जयाश्रयः |

रौद्रो रुद्रप्रियो रुद्रो रुद्रपुत्रोऽघनाशनः || 78.

 

bhavapriyo bhavānīṣṭo bhārabhṛdbhūtabhāvanaḥ |

gāndharvakuśalaḥ kuṇṭho vaikuṇṭhaḥ abhīṣṭasevitaḥ || 79.

भवप्रियो भवानीष्टो भारभृद्भूतभावनः |

गान्धर्वकुशलः कुण्ठो वैकुण्ठः अभीष्टसेवितः || 79.

 

vṛtrahā vighnahā sīraḥ samastaduritāpahā |

mañjuro mārjaro matto durgāputro durālasaḥ || 80.

वृत्रहा विघ्नहा सीरः समस्तदुरितापहा |

मञ्जुरो मार्जरो मत्तो दुर्गापुत्रो दुरालसः || 80.

 

ananta cit sudhādhāro vīra vīryaikasādhakaḥ |

bhāsvanmukuṭa māṇikyaḥ kūjatkiṅkiṃṇijālakaḥ || 81.

अनन्त चित् सुधाधारो वीर वीर्यैकसाधकः |

भास्वन्मुकुट माणिक्यः कूजत्किङ्किंणिजालकः || 81.

 

śuṇḍādhārī tuṇḍacalaḥ kuṇḍalī muṇḍamālakaḥ |

padmākṣaḥ padmahastaśca padmanābha samarcitaḥ || 82.

शुण्डाधारी तुण्डचलः कुण्डली मुण्डमालकः |

पद्माक्षः पद्महस्तश्च पद्मनाभ समर्चितः || 82.

 

uditānaradantāsyo mālābhūṣaṇabhūṣitaḥ |

nārado vāraṇo lolaśravaṇaḥ śūrpakarṇakaḥ || 83.

उदितानरदन्तास्यो मालाभूषणभूषितः |

नारदो वारणो लोलश्रवणः शूर्पकर्णकः || 83.

 

bṛhadullāsa nāsāḍhyo vyāpta trailokyamaṇḍalaḥ |

ratnamaṇḍala āsīnaḥ kṛśānurūpaśīlakaḥ || 84.

बृहदुल्लास नासाढ्यो व्याप्त त्रैलोक्यमण्डलः |

रत्नमण्डल आसीनः कृशानुरूपशीलकः || 84.

 

bṛhatkarṇāñcalodbhūta vāyuvījita dikpaṭaḥ |

bṛhadāsya ravākrānto bhīma brahmāṇḍa bhāṇḍakaḥ || 85.

बृहत्कर्णाञ्चलोद्भूत वायुवीजित दिक्पटः |

बृहदास्य रवाक्रान्तो भीम ब्रह्माण्ड भाण्डकः || 85.

 

bṛhatpādasamākrāntaḥ saptapātāladīpitaḥ |

bṛhaddanta kṛtātyugra raṇānandarasālasaḥ || 86.

बृहत्पादसमाक्रान्तः सप्तपातालदीपितः |

बृहद्दन्त कृतात्युग्र रणानन्दरसालसः || 86.

 

bṛhaddhasta dhṛtāśeṣāyudha nirjitadānavaḥ |

sphūratsindūravadanaḥ sphūrattejo'gnilocanaḥ || 87.

बृहद्धस्त धृताशेषायुध निर्जितदानवः |

स्फूरत्सिन्दूरवदनः स्फूरत्तेजोऽग्निलोचनः || 87.

 

uddīpitamaṇisphūrja nnūpuradhvanināditaḥ |

calatoyapravāhāḍhyo nadījalakaṇākaraḥ || 88.

उद्दीपितमणिस्फूर्ज न्नूपुरध्वनिनादितः |

चलतोयप्रवाहाढ्यो नदीजलकणाकरः || 88.

 

bhramatkuñjara saṅghāta vanditāṅghri śiroruhaḥ |

brahmācyuta mahārudrapuraḥ sarasurārcitaḥ || 89.

भ्रमत्कुञ्जर सङ्घात वन्दिताङ्घ्रि शिरोरुहः |

ब्रह्माच्युत महारुद्रपुरः सरसुरार्चितः || 89.

 

aśeṣa śeṣaprabhṛti vyālajā lopasevitaḥ |

garjatpañcānanārāva prasāditadhagatalaḥ || 90.

अशेष शेषप्रभृति व्यालजा लोपसेवितः |

गर्जत्पञ्चाननाराव प्रसादितधगतलः || 90.

 

hāhāhūhūgatātyugra svara vibhrānta mānasaḥ |

pañcāśadvarṇa bījāḍyo mantrī mantritavigrahaḥ || 91.

हाहाहूहूगतात्युग्र स्वर विभ्रान्त मानसः |

पञ्चाशद्वर्ण बीजाड्यो मन्त्री मन्त्रितविग्रहः || 91.

 

vedānta śāstra pīyūṣa dhārāplāvita bhūtalaḥ |

śaṅkhadhvani samākrānta pātālādina bhastalaḥ || 92.

वेदान्त शास्त्र पीयूष धाराप्लावित भूतलः |

शङ्खध्वनि समाक्रान्त पातालादिन भस्तलः || 92.

 

cintāmaṇirmahāmallo ballahasto baliḥ kaviḥ |

kṛtatretāyugollāsa bhāsamānajagattrayaḥ || 93.

चिन्तामणिर्महामल्लो बल्लहस्तो बलिः कविः |

कृतत्रेतायुगोल्लास भासमानजगत्त्रयः || 93.

 

dvāparaḥ paralokaikaḥ karmadhvānta sudhākaraḥ |

sudhāsikta vapurvyāso brahmāṇḍādikabāhukaḥ || 94.

द्वापरः परलोकैकः कर्मध्वान्त सुधाकरः |

सुधासिक्त वपुर्व्यासो ब्रह्माण्डादिकबाहुकः || 94.

 

akārādikṣakārānta varṇapaṅkti samujjvalaḥ |

akārākāramodgīta tānanādanināditaḥ || 95.

अकारादिक्षकारान्त वर्णपङ्क्ति समुज्ज्वलः |

अकाराकारमोद्गीत ताननादनिनादितः || 95.

 

ikāre kāramatrāḍhyo mālābharaṇalālasaḥ |

ukārokāra mohārirghoranāgopavītakaḥ || 96.

इकारे कारमत्राढ्यो मालाभरणलालसः |

उकारोकार मोहारिर्घोरनागोपवीतकः || 96.

 

ṛvarṇāṅkita ṝkāra padmalayasamujjvalaḥ |

lṛkāra yutalṝkāra śaṅkha pūrṇadigantaraḥ || 97.

ऋवर्णाङ्कित ॠकार पद्मलयसमुज्ज्वलः |

लृकार युतलॄकार शङ्ख पूर्णदिगन्तरः || 97.

 

ekāraikakāra girijāstanapāna vicakṣaṇaḥ |

okāraukāra viśvādi kṛtasṛṣṭi kramālasaḥ || 98.

एकारैककार गिरिजास्तनपान विचक्षणः |

ओकारौकार विश्वादि कृतसृष्टि क्रमालसः || 98.

 

aṃo varṇāvalīvyāpta pādādiśīrṣa maṇḍalaḥ |

karṇatāla kṛtātyuccair vāyuvījitanirjaraḥ || 99.

अंओ वर्णावलीव्याप्त पादादिशीर्ष मण्डलः |

कर्णताल कृतात्युच्चैर् वायुवीजितनिर्जरः || 99.

 

khageśadhvajaratnāṅkaḥ kirīṭāruṇapādakaḥ |

garvitāśeṣa gandharva gītatatpara śrotṛkaḥ || 100.

खगेशध्वजरत्नाङ्कः किरीटारुणपादकः |

गर्विताशेष गन्धर्व गीततत्पर श्रोतृकः || 100.

 

ghanavāhana vāgīśapuraḥ sarasurārcitaḥ |

ṅavarṇāmṛta dhārāḍhya somamānaika dantakaḥ || 101.

घनवाहन वागीशपुरः सरसुरार्चितः |

ङवर्णामृत धाराढ्य सोममानैक दन्तकः || 101.

 

candrakuṅkuma jambāla lipta sindūravigrahaḥ |

chatracāmara ratnāḍhya mukuṭālaṅkṛtānanaḥ || 102.

चन्द्रकुङ्कुम जम्बाल लिप्त सिन्दूरविग्रहः |

छत्रचामर रत्नाढ्य मुकुटालङ्कृताननः || 102.

 

jaṭābaddha mahānargha maṇipaṅkti virājitaḥ |

jhaṅkāri madhupavrāta gānanāda vināditaḥ || 103.

जटाबद्ध महानर्घ मणिपङ्क्ति विराजितः |

झङ्कारि मधुपव्रात गाननाद विनादितः || 103.

javarṇakṛta saṃhāra daityāsṛkparṇamudgaraḥ |

ṭakāraśca phalāsvādī vepitā śeṣamūrdhajaḥ || 104.

जवर्णकृत संहार दैत्यासृक्पर्णमुद्गरः |

टकारश्च फलास्वादी वेपिता शेषमूर्धजः || 104.

 

tāmrasindūra pūjāḍhyo lalāṭa phalakacchaviḥ |

thakāraghana paṅktyāḍyaḥ santoṣita dvijavrajaḥ || 105.

ताम्रसिन्दूर पूजाढ्यो ललाट फलकच्छविः |

थकारघन पङ्क्त्याड्यः सन्तोषित द्विजव्रजः || 105.

 

dayāmṛta hṛdambhoja dhṛta trailokya maṇḍalaḥ |

dhanadādi mahāyakṣa saṃsevita padāmbujaḥ || 106.

दयामृत हृदम्भोज धृत त्रैलोक्य मण्डलः |

धनदादि महायक्ष संसेवित पदाम्बुजः || 106.

 

namitāśeṣa devaugha kirīṭamaṇi rañjitaḥ |

paravargāpa vargādi bhogecchedana dakṣakaḥ || 107.

नमिताशेष देवौघ किरीटमणि रञ्जितः |

परवर्गाप वर्गादि भोगेच्छेदन दक्षकः || 107.

 

phaṇicakrasamākrānta mallamaṇḍala maṇḍitaḥ |

baddha bhrūyuga bhīmogra santarjita surāsuraḥ || 108.

फणिचक्रसमाक्रान्त मल्लमण्डल मण्डितः |

बद्ध भ्रूयुग भीमोग्र सन्तर्जित सुरासुरः || 108.

 

bhavānīhṛdayānanda varddhanaika niśākaraḥ |

madirā kalaśaprītaḥ karālaika karāmbujaḥ || 109.

भवानीहृदयानन्द वर्द्धनैक निशाकरः |

मदिरा कलशप्रीतः करालैक कराम्बुजः || 109.

 

yajñāntarāya saṅghāta sajjīkṛta varāyudhaḥ |

ratnākara sutākrānta kānti kīrti vivardhanaḥ || 110.

यज्ञान्तराय सङ्घात सज्जीकृत वरायुधः |

रत्नाकर सुताक्रान्त कान्ति कीर्ति विवर्धनः || 110.

 

lambodara mahābhīma vapurdīpta kṛtāsuraḥ |

varuṇādi digīśā nāmārcitārcana carcitaḥ || 111.

लम्बोदर महाभीम वपुर्दीप्त कृतासुरः |

वरुणादि दिगीशा नामार्चितार्चन चर्चितः || 111.

 

śaṅkaraika priyaḥ prema nayanānda varddhanaḥ |

ṣoḍaśa svaratā lāpagīta gāna vicakṣaṇaḥ || 112.

शङ्करैक प्रियः प्रेम नयनान्द वर्द्धनः |

षोडश स्वरता लापगीत गान विचक्षणः || 112.

 

samadurgasarinnātha stāraṇārkoḍupoharaḥ |

brahmavaikuṇṭha brahmajña saṃrakṣita tanūcaraḥ || 113.

समदुर्गसरिन्नाथ स्तारणार्कोडुपोहरः |

ब्रह्मवैकुण्ठ ब्रह्मज्ञ संरक्षित तनूचरः || 113.

 

tārāṅka mantra varṇaika vigrahojjvala vigrahaḥ |

akārādi kṣakārānta vidyābhūṣita vigrahaḥ || 114.

ताराङ्क मन्त्र वर्णैक विग्रहोज्ज्वल विग्रहः |

अकारादि क्षकारान्त विद्याभूषित विग्रहः || 114.

 

oṃ śrīvināyako oṃ hrīṃ vighnādhyakṣo gaṇādhipaḥ |

herambo modakāhāro vakratuṇḍo vidhiḥ smṛtaḥ || 115.

ॐ श्रीविनायको ॐ ह्रीं विघ्नाध्यक्षो गणाधिपः |

हेरम्बो मोदकाहारो वक्रतुण्डो विधिः स्मृतः || 115.

 

vedāntagīto vidyārthi siddhamantraḥ ṣaḍakṣaraḥ |

gaṇeśo varado devo dvādaśākṣara mantritaḥ || 116.

वेदान्तगीतो विद्यार्थि सिद्धमन्त्रः षडक्षरः |

गणेशो वरदो देवो द्वादशाक्षर मन्त्रितः || 116.

 

saptakoṭi mahāmantra mantritāśeṣa vigrahaḥ |

gāṅgeyo gaṇasevyaśca oṃ śrīdvaimāturaḥ śivaḥ || 117.

सप्तकोटि महामन्त्र मन्त्रिताशेष विग्रहः |

गाङ्गेयो गणसेव्यश्च ॐ श्रीद्वैमातुरः शिवः || 117.

 

oṃ hrīṃ śrīṃ klīṃ glauṃ gam̐ devo mahāgaṇapatiḥ prabhuḥ |

idaṃ nāmasahasraṃ te mahāgaṇapateḥ smṛtam || 118.

ॐ ह्रीं श्रीं क्लीं ग्लौं गँ देवो महागणपतिः प्रभुः |

इदं नामसहस्रं ते महागणपतेः स्मृतम् || 118.

 

Phalaśruti फलश्रुति

 

guhyaṃ gopyatamaṃ siddhaṃ sarvatantreṣu gopitam |

sarvamantramayaṃ divyaṃ sarvamantravināyakam || 119.

गुह्यं गोप्यतमं सिद्धं सर्वतन्त्रेषु गोपितम्  |

सर्वमन्त्रमयं दिव्यं सर्वमन्त्रविनायकम्  || 119.

 

grahatārāmayaṃ rāśivarṇa paṅkti samanvitam |

sarvāvidyāmayaṃ brahmasādhanaṃ sādhakapriyam || 120.

ग्रहतारामयं राशिवर्ण पङ्क्ति समन्वितम्  |

सर्वाविद्यामयं ब्रह्मसाधनं साधकप्रियम्  || 120.

 

gaṇeśasya ca sarvasvaṃ rahasyaṃ tridivaukasām |

yatheṣṭaphaladaṃ loke manorathaprapūraṇam || 121.

गणेशस्य च सर्वस्वं रहस्यं त्रिदिवौकसाम्  |

यथेष्टफलदं लोके मनोरथप्रपूरणम्  || 121.

 

aṣṭasiddhimayaṃ śreṣṭhaṃ sādhakānāṃ jayapradam |

vinārcanaṃ vinā homaṃ vinā nyāsaṃ vinā japam || 122.

अष्टसिद्धिमयं श्रेष्ठं साधकानां जयप्रदम्  |

विनार्चनं विना होमं विना न्यासं विना जपम्  || 122.

 

aṇimādyaṣṭasiddhīnāṃ sādhanaṃ smṛtimātrataḥ |

caturthyāmardharātre tu paṭhenmantrī catuṣpathe || 123.

अणिमाद्यष्टसिद्धीनां साधनं स्मृतिमात्रतः |

चतुर्थ्यामर्धरात्रे तु पठेन्मन्त्री चतुष्पथे || 123.

 

likhed bhūrje mahādevi puṇyaṃ nāmasahasrakam |

dhārayettaṃ caturdaśyāṃ madhyāhne mūrdhni vā bhuje || 124.

लिखेद् भूर्जे महादेवि पुण्यं नामसहस्रकम्  |

धारयेत्तं चतुर्दश्यां मध्याह्ने मूर्ध्नि वा भुजे || 124.

 

yoṣi dvāmakare caiva puruṣo dakṣiṇe bhuje |

stambhayedapi brahyāṇaṃ mohayedapi śaṅkaram || 125.

योषि द्वामकरे चैव पुरुषो दक्षिणे भुजे  |

स्तम्भयेदपि ब्रह्याणं मोहयेदपि शङ्करम्  || 125.

 

vaśayedapi trailokyaṃ mārayedakhilān ripūn |

uccāṭayecca gīrvāṇaṃ śamayecca dhanañjayam || 126.

वशयेदपि त्रैलोक्यं मारयेदखिलान् रिपून्  |

उच्चाटयेच्च गीर्वाणं शमयेच्च धनञ्जयम्  || 126.

 

vandhyā putraṃ labhecchīghraṃ nirdhano dhanamāpnuyāt |

trivāraṃ yaḥ paṭhedrātrau gaṇeśasya puraḥ śive || 127.

वन्ध्या पुत्रं लभेच्छीघ्रं निर्धनो धनमाप्नुयात्  |

त्रिवारं यः पठेद्रात्रौ गणेशस्य पुरः शिवे || 127.

 

naktaṃ śaktiyuto devi bhuktvā bhogānyathepsitān |

pratyakṣavaradaṃ paśyedgaṇeśaṃ sādhakottamaḥ || 128.

नक्तं शक्तियुतो देवि भुक्त्वा भोगान्यथेप्सितान्  |

प्रत्यक्षवरदं पश्येद्गणेशं साधकोत्तमः || 128.

 

parāhṇe paṭhyate nāmnāṃ sahasraṃ bhaktipūrvakam |

tasya vittadi vibhavo dārāyuḥ sampadaḥ sadā || 129.

पराह्णे पठ्यते नाम्नां सहस्रं भक्तिपूर्वकम्  |

तस्य वित्तदि विभवो दारायुः सम्पदः सदा  || 129.

 

raṇe rājabhaye dyūte paṭhennāmasahasrakam |

sarvatra jayamāpnoti gaṇeśasya prasādataḥ || 130.

रणे राजभये द्यूते पठेन्नामसहस्रकम्  |

सर्वत्र जयमाप्नोति गणेशस्य प्रसादतः || 130.

 

itīdaṃ puṇyasarvasvaṃ mantranāmasahasrakam |

mahāgaṇapateḥ puṇyaṃ gopanīyaṃ svayonivat ||

इतीदं पुण्यसर्वस्वं मन्त्रनामसहस्रकम्  |

महागणपतेः पुण्यं गोपनीयं स्वयोनिवत्  ||

 

iti śrirudrāyāmalatantre ucciṣṭagaṇeśasahasranāmastotraṃ samāptam

इति श्रिरुद्रायामलतन्त्रे उच्चिष्टगणेशसहस्रनामस्तोत्रं समाप्तम्

Explanation of Phalaśruti:- This is one of the most secretive stotraṃs among the tantras and has been kept that way to prevent it’s misuse. It is extremely auspicious and inclusive of all star/nakṣatrā and planet/grahā combinations. Anybody can recite this stotraṃ without any fear of choosing a correct muhurtā. It’s inclusive of all time combinations. This stotraṃ can bestow all knowledge, grace of all gods and can be treated as a Brahma sādhana or the path leading to spiritual emancipation or mokṣa. This stotraṃ encompasses all the attributes of gaṇeśa and is also secretive to the gods themselves! Capable of manifesting all the desires of the devotees, it is among the most fulfilling of stotraṃs and a favorite of devotees. It’s also capable of manifesting the aṣṭa siddhīs without the need for any mantra japās, nyasās, homās and pujās. All that is needed is a regular recitation of the ucciṣṭa gaṇeśa sahasranāma stotraṃ.

Dear devī, if a person writes this stotraṃ on a chaturdhī (4th day/night of a lunar cycle) mid-night on a bhoj patrā (bark of a bhoj tree, that was used to write the scriptures. Now it can be substituted with paper) or paper and reads it and on a chaturdaśī, if he’s flanked on the left with women and on the right with men, this person would be capable of mesmerizing śivā and brahmā as well. He has all the power to halt any supernatural forces, however great they maybe. The sadhakā will have the ability to entice all the worlds and bring them in his grasp, if he/she desires. The sadhakā will be capable of destroying all enemies and even humbling the gods and goddesses, if he/she so desires. This stotraṃ is capable of making even sterile women pregnant, such is it’s power!

Even the poorest of the poor, can become extremely wealthy. All money related problems will gradually disappear, if the stotraṃ is recited regularly. The sadhakā can become extremely powerful and strong, if he/she were to recite the storaṃ thrice at night, in front of a Gaṇeśa idol/photo/yantra. Oh Devī, such an illustrious sadhakā is capable of even getting a darshan (seeing in person) of Gaṇeśa. Anyone who recites the stotraṃ in the evening or night, will get great wealth, health, long life and a blessed dutiful spouse. This stotraṃ will grant the grace of Gaṇeśa and make one victorius in war, diplomacy and in every competitive task. Such a person fears no one and even higher authorities in government will bow and accede to his/her wishes.

This should be kept a secret, the way we hide our modesty and NOT revealed to the wrong doers.

Following vernacular versions can be downloaded from these links:

KANNADA

TAMIL

TELUGU  

(13) Comments

MINDFULNESS AND CONCENTRATIVE MEDITATION

Saturday, December 02, 2017

This article is authored by Dr. L. Gandhi Bhaskar Patrudu, MBBS, MD (Physiology), MA (Psychology), M.Sc (Biotechnology), Dip in Yoga. He is an Assistant professor of Physiology.

Recently I got some insights about the use of mindfulness and concentrative meditation in our daily lives.  In this article I want to share these insights.  In mindfulness there is some duality. You are centered on your true state (consciousness) and witness everything which is not you (emotions, thoughts etc). But in deep concentration or Samadhi there is no duality.  You lose awareness of you being separate from the thing you are concentrating upon. Everything vanishes and you experience unity.  When we become very mindful of a task, for example when we are playing or doing an important task, the process of mindfulness prevents us from getting fully involved in the task and the efficiency of the task will be greatly reduced.

Mindfulness has to be employed only when we need to detach. Suffering is caused due to false identification of oneself with what we actually are not. We are one universal consciousness, but we often identify ourselves habitually with body, mind or emotions. When we want to get rid of bad emotions or racing thoughts, mindfulness is very useful.  For example, when one is very much identified with feelings of sadness or other negative emotions, it produces suffering because of the false identification .Then center yourself on the fact that you are not the body or the mind or the emotions and that you are consciousness and that consciousness cannot be affected / injured by any adverse circumstances. By centering yourselves on the fact that you are pure consciousness and just witnessing the negative emotions, you become detached from getting identified with the negative emotions and they don’t affect you adversely.

Deep concentration/Samadhi involves losing the consciousness of self or sense of “I” ness in the task. When we work, we have to find the pace of work at which we become completely unaware of ourselves, becoming completely immersed in the task at hand.  Then we will be experiencing the bliss of Samadhi even while doing ordinary work; even the most boring work suddenly becomes enjoyable. At the point of losing oneself in the task, great insights can occur.  Some of the greatest discoveries or forms of art were made when the scientist or the artist has immersed himself so deeply in the task that he has become unaware of himself. This is the principle of karma yoga. Even through work one can attain higher states of consciousness when one knows how to work.

But this process of becoming oneself immersed to the extent of becoming unaware of himself in the task   can be disadvantageous if it becomes a one-sided habit without the simultaneous culture of the habit of detachment through mindfulness or other techniques.  Because of the habit of deep concentration, one will often find himself becoming deeply immersed in things which are irrelevant to him. When  something is interesting, for example a movie that we like,  we become so deeply immersed that many times we become unaware of ourselves or surroundings and this state of immersion brought about by the movie is what that produces the blissful  state or enjoyment .  This is the reason why we become so completely involved in something interesting that it becomes very difficult to even stop the time killing task and switch to the fruitful task which we actually want to do. To enjoy the fruitful task like studying or writing or research or whatever, we have to find a pace of work at which we become completely immersed to the extent of losing self awareness. Too fast pace of work can cause awareness of yourself doing the work. Too slow pace can cause intrusion of thoughts irrelevant to the work at hand. Hence finding the right pace at which one can become completely absorbed is important.

While doing activities that you are likely to get absorbed into, but don’t want to get absorbed into, intermittently become your selves mindful that you are doing the task. For example when you watch a movie and don’t want to get involved so deep that hours and hours pass by without notice, during watching the movie, intermittently become mindful for a minute or two. This breaks down the deepness of concentration. And you can prevent being a victim of unavoidable attachment.

You become or get what you deeply concentrate upon. This is what Patanjali says, that samyama (deep concentration) on anything produces the corresponding qualities.  Samyama on lightness produces lightness in the practioner. Use this principle to your advantage. Whenever you are caught in negative habits, feeling guilty about the bad habit is like doing Samyama on the bad habit. Instead, focus on the good qualities or habits and you get that good qualities or habits very easily.

(1) Comments

SONG OF DEATH

Sunday, November 05, 2017

This is Tamil song composed by famous lyricist Vairamuthu, who composed innumerable songs. This song is one of his master pieces, which speaks about death and birth. To the possible extent, this song is translated into English. The original YouTube video in Tamil is also presented here.

 

Life has ended; long live those who departed.

Those who arrived with a bewildered brain; let them also live!

Let the eyes flooded with tears, dry up.  

Let peace and peace alone surround this place! (1)

 

Birth is not something new on earth and

Nothing is older here than Death

Without these two, there is no Nature

The order of Nature is the limit of spiritual knowledge. (2)

 

Where are the eyes that darted with passion?

And pray, where are the hands that spread and searched?

And where are the legs that measured a Nation?

And here lies the heap of ash, after being engulfed by fire. (3)

 

What the eyes saw, let it merge with thin air.

And let what is born on the soil of earth, become one with dirt.

 Let the beings with bones and flesh, perish forever.

With what is left, let this sweet soul live forever. (4)

 

No day passes without births on Earth.

And there is no day without a death somewhere.

Memories ushered in by attachment, cause untold suffering.

And no medicine is greater than the ability to forget! (5)

 

The rivers that flow into the ocean do not become murky.

The streams that hurtle along the earth never shed a tear.

Knowing the destiny of rain and river,

Why is the intelligent human race baffled? (6)

 

Moments of rage disappear along with death.

And with the finality of death, some curses too come to an end!

Death unravels what is not revealed by the Vedas.

When a seed falls, a plant joins the earth anew. (7)

 

We came to the earth on a journey.

And before the journey could end we entered a state of eternal sleep!

Even though to sleep is a Law of Nature,

The journey of Life is a continuing story. (8)

 

When the tender hands of gentle breeze caress,

And when the brilliant rays of the Sun appear at dawn,

And when we hear the sweet prattle of a child,

The departed souls can live with me! (9)

 

Let the breath of the departed souls merge with the Wind.

May the light of the eyes of the pure become one with the Sun!

Let your body confluence with the five elements.

Let the good karmas of the dead blend with me! (10)

(6) Comments

Ashwatthama – The Saptarishi of 8th Manvantara

Sunday, July 30, 2017

(This article is published by Santosh Kumar Raja)

In Indian mythology, I think there is no other name that evokes more curiosity, mystery and mixed feelings than that of Ashwatthama. If you punch in “Ashwatthama” in google or any other search engine, you will get umpteen sites, videos, TV channel programs and legends about Ashwatthama each describing a different aspect. But why so much of curiosity, is this because he is called a chiranjeevi or because he is still alive and many people have claimed to have seen him?

Most of us look at Ashwatthama with a negative trait, mainly because of the popular story of Krishna cursing Ashwatthama, when he has deviated the Brahmashirsha astra towards the womb of Uttara, killing the baby in the womb. They say that Krishna has ordered Bhima to pluck the Gem stone from his forehead and then cursed Ashwatthama for 3000+ years that he will roam in the forests with blood and puss oozing out of his injuries and cry for death. He will have neither any hospitality nor any accommodation; he will be in total isolation without any contact of physical communication from mankind and society. The wound caused by the removal of this gem on his forehead will not heal and his body will suffer from a host of incurable diseases forming sores and ulcers that would never heal for 3000 years.

While the above story depicts the gloomier side, let us also look at many other prominent positive beliefs associated with Ashwatthama.

It is quite a popular belief, that in order to get long life, luck, fame, health and prosperity following mantra should be recited every day in the morning

“Ashwathaama Balir Vyaso Hanumanash cha Vibhishana Krupacharya cha Parashuramam Saptatah Chirjeevanam”

Key thing to observe here is that the mantra starts with Ashwatthama and then followed by the names of other chiranjeevi’s.

Another legend is about Kumara Vyasa (original name Narayanappa), who is considered as a one of the greatest poets of Karnataka and has written Mahabharata epic in Kannada also known as “Karnata Bharata Kathamanjari”. There are many popular stories in rural Karnataka, that Kumara Vyasa has written Mahabharata, while Ashwatthama narrated the entire story to him. This version of Mahabharata slightly differs from that of Vyasa Mahabharata.

when Ashwatthama was very young, his parents did not had enough money to buy either a cow or cow milk. Youn Ashwatthama was so clever that he understood the predicament of his parents and prayed to Lord Shiva for milk. Lord Shiva was so happy with Ashwatthama’s prayer that he provided with milk that dripped  on the shiva linga in the cave where they lived. This temple is called Tapkeshwar Temple and located near Dehradun.

Ashwatthama is also quoted as one of Saptarishis of the 8th Manvantara. Reference Wikipedia. The following are quoted as Saptarishis of next Manvantara (Surya’s son Savarnya will the Manu of 8th Manvantara):

Ashwatthama, Rishyashringa, Kripacharya, Galav, Shatanand, Kaashyapa and Parashurama

The following question always intrigued me that on one side they say the Ashwatthama was cursed by Lord himself for 3,000 years and on the other side they say that uttering his very name every day in the morning will bestow, good luck, health prosperity and few have gone to the extent of claiming that he will be the Saptarishi of the next Manvantara. Are these two not contradictory? So how did someone who was cursed by Lord himself could raise to this stature? Did he suffer the impact of the curse or was he able to find sapa vimochana?

Let us look at the lineage of Ashwatthama:

Paternal side: Ashwatthama’s father was Guru Drona who is son of Great Sage Bharadhwaja. (Bharadhwaja is one of the Saptarishi’s of our current Manvantara). Bharadhwaja himself was grandson of Great Sage Angirasa (Angirasa is quoted to be Saptarishi of first Manvantara).

Maternal Side: Ashwatthama mother is Kripi, who is daughter of Rishi Shardwan. Rishi Shardwan was son of Gautama Maharishi. (Gautam Maharishi is Saptarishi of this Manvantara)

Ashwatthama hails from a very strong lineage and from a family of Saptarishis both on Paternal and Maternal side.

Some other important Facts to consider about him are, both his parents were ayonij, as they were not born out of human womb. Guru Drona was born in a vessel made of leaves and hence the name Drona. Similarly, Kripi is born out of the Vitality of Sage Shardwan. Guru Drona meditated and did a severe penance to Lord Shiva to have a son who should be an avatar of Lord Shiva himself. Hence, Ashwatthama is considered as 12th Rudra by many as he is a Shivamsh. (Amsha of Shiva). When Ashwatthama was born he made a loud cry like Indra’s horses, he was named as Ashwatthama by an akashvani. He was born with a gem stone on his head, which gives him power over all living beings lower than humans; it protects him from hunger, thirst, and fatigue. Guru Drona and Kripi loved their son very much and Ashwatthama also had tremendous love for his parents. In his childhood Ashwatthama suffered severe poverty and his parents did not have enough money to buy milk for him. Though he fought on the Kaurava side, he was never been part of the wicked four (Duryodhana, Karna, Shakuni, Dusshasana) and he always advised Duryodhana to make friendship with Pandavas. He was one of the Maharathis’s in Mahabharata on the likes of Karna, Arjuna, Bhishma, Drona etc and was made the commander in chief on the last day of the war. Ashwatthama was the only warrior in Mahabharata, after Drona, who had knowledge of Narayana Astra. Ashwatthama lost his mental balance when his father was killed by his enemies by uttering a lie and when he was in a meditative posture, dropping all the arms. He could not bear this tragic event and thought Pandavas killed his father in an unfair way. After the end of the Mahabharata war he killed most of the Pandava army including upa-pandavas in the darkness of the night.

Legends on how did Ashwatthama bypass the Curse:  

Legend says that Ashwatthama has approached his Parama Guru ie Parashurama (who is also incarnation of Lord Vishnu, a great Shakta and Guru of his father, Drona) for help after being cursed by Lord Krishna. Parashurama along with Durvasa Maharishi, have initiated him into Shakti Worship. Divine Mother Lalitha Devi is pure consciousness and is Śiva-śakty-aikya-rūpiṇī. She is mother of Trinity and by praying to Divine Mother, Ashwatthama was able to bypass the curse of Lord Krishna. This in line with the statement that if “God is angry with you, Guru can help but if Guru gets angry with you then even God cannot help”. SriVidya Sadhana, his dedication, Guru’s grace has helped him raise to the stature of a Great Sage.

Guru Parampara:

In our Guru Parampara, Ashwatthama is considered as Maharishi who was initiated in Shakti worship by Mahasrishi Durvasa, though many people and even many lineages which traditionally practice SriVidya, do not associate or give reference of Ashwatthama with Shakti worship. Ashwatthama Guruji, has initiated our Parama Guru in Shakti worship in Himalayas and taught secrets of Mahashodasi and Sri Vidya Sadhana. He has given the divine secret of Atma Bija, replacing the 2nd Om in Mahashodasi with Atma Bija of Sadhaka for faster progress.

It is my own experience that when I invoke my Guru Mandala and do Sri Vidya Sadhana, could feel the presence of Ashwatthama Guruji and his energy many times. Another disciple had the experience of seeing his astral body clearly during meditation and hear Guruji hum “Om”.

There is a large photo of Ashwatthama Guruji at our Parama Guruji’s house, from which sacred Ash (Vibhuti) gushes out on his birthday star every year. I myself collected the sacred ash from that photo and it has a very divine fragrance and unique colour (not the regular colour of Ash). It is humanly not possible to create such a Divine Fragrance.

We invoke Ashwatthama Guruji through the following mantra and could immediately feel his presence.

               ब्रह्मपुत्रोज्वलभुजः क्षिरकृष्णा अजिनांभरः।

               अश्वत्थामा चिरजीवी रक्षमाम् मेंप्रभु॥

               brahmaputrojvalabhujaḥ kṣirakṛṣṇā ajināṁbharaḥ |

               aśvatthāmā cirajīvī rakṣamām meṁprabhu ||

Purpose: The main purpose of this article is to inspire readers to think about, what it would have taken for a man, who has been cursed by Lord himself to grow to a stature of Maharishi. It requires more than mettle, determination and Divine & Guru’s Grace. It also provides a glimpse of how powerful and supreme, SriVidya Sadhana is and how one can overcome all their difficulties.

I feel all our hurdles, problems we face (with respect to health, wealth, relations) is nothing compared to what Ashwattham Maharishi has gone through and we should also be inspired to practice surrender to our Guru and Divine mother and attain Her.

    Image of Ashwatthama, from which Sacred ash gushes               Ashwathama meditating for Lord Shiva (Tapakeshwar Temple)

 Ashwathama Maharshi ashwathama temple

Further Readings:

Sapta Rishis In Bhagavad Gita

Sri Durga Saptashloki

(5) Comments

UCCHISHTA GANAPATI KAVACHAM

Thursday, October 19, 2017

This Ucchiṣṭa Gaṇeśa Sahasranāma Kavacahm is translated into English with IAST font and also in Sanskrit by Shri. Krishna Vallapareddy. He has also provided meaning at the end of Kavacahm. Shri. Krishna Vallapareddy is an experienced Ucchiṣṭa Ganapati upāsaka, who has done extensive sādhana with puraścaraṇa for the 9 lettered, 11 lettered and the 37 lettered mantra of Ucchiṣṭa Ganapati. We can expect more inputs from him on Ucchiṣṭa Ganapati.

Downloadable versions in Kannada, Malayalam, Tamil and Telugu are available at the end of this article. 

Prologue:

There are many people facing extreme difficulties in today's challenging world. Even those who are pious, honest and hardworking, face difficulties from rogue elements in the society and encounter unfortunate circumstances, where they're forced into seeking the assistance of the divine, to mitigate their problems. During those difficult times, we offer prayers at places of worship such as temples etc. and also perform various rituals at holy places seeking the services of priests and in some cases spending money on services offered by some tantriks, gurus etc. If the Karmic baggage is heavy, we often don't get any results from all the above and we tend to lose hope and even faith in GOD.

The Supreme Parabrahman, the all-encompassing Universal Super-Consciousness that is indescribable, devolves into various forms to fulfill the purpose of creation, sustenance, transformation, dissolution and recreation of the universe. These higher forms of the Brahman have been called by various names and one such name is Gaṇeṣa. Lord Gaṇeṣa is depicted as the spiritual entity capable of dissolving all obstacles and paving the success for fulfilment of all objectives. There are various Vedic mantras to invoke the blessings of Lord Gaṇeṣa for fulfilment of wishes. Most of them are available in the devotional books and websites and are often used at all temples and rituals to ensure success.

 If all our efforts to mitigate our difficulties fail through normal course of actions and even after invoking the Vedic mantras and following the prescribed rituals and prayers, then we can resort to invoking some of the most powerful prayers, hidden in the most esoteric and secretive documents, such as the Rudrayāmalam and other tantric texts. These mantras have been kept a secret to prevent their misuse and often cursed, to protect against their misuse. Often, they are given only to a select eligible few by an esteemed guru, for general good to help the needy. One such prayer or mantra, that is considered a secret among the best kept secrets, is the ...Read More

(5) Comments

UCCHISHTA GANESHA SAHASRANAMA STOTRAM

Monday, October 09, 2017

This Ucchiṣṭa Gaṇeśa Sahasranāma Stotraṃ is translated into English with IAST font by Shri. Krishna Vallapareddy. This Sahasranāma is from Ucchista Gaṇeśa Kalpa related to Śrī Vidyā. He says, “According to Shiva, all that is needed is faith for reciting this Sahasranāma. No bath or any pūjā rituals necessary and can be recited anywhere, anytime. It removes negative forces and bestows great victory.”

Ucchiṣṭa Gaṇeśa Sahasranāma Stotraṃ

oṃ asya śrīmaducchiṣṭa gaṇeśa sahasranāma stotra maṃtrasya śrī bhairavaṛṣiḥ gāyatrī chaṃdaḥ śrīmahāgaṇapatirdevatā | gaṃ bījaṃ | hrīṃ śaktiḥ kurukuru kīlakaṃ |mama dharmārtha kāma mokṣa siddhyarthaṃ jape viniyogaḥ

oṃ hrīṃ śrīṃ klīṃ gaṇādhyakṣo glauṃ gaṃ gaṇapatirguṇī

guṇāḍhyo nirguṇogoptā gajavaktro vibhāvasuḥ II 1.

viśveśvaro vibhādīpto dīpano dhīvarodhanī

sadā śāṃto jagattrātā viśvāvarto vibhākaraḥ II 2

viśraṃbhī vijayovaidyo vārāṃ nidhiranuttamaḥ

aṇimāvibhavaḥ śreṣṭho jyeṣṭho gādhāprayo guruḥ II 3

sṛṣṭikartā jagadbhartā viśvabhartā jagannidhiḥ

patiḥ pīta vibhūṣāṃko raktākṣolohitāṃbaraḥ II 4

 ...Read More

(5) Comments

SHIVA IN CONVERSATION WITH SHAKTI - AN OVERVIEW

Friday, June 23, 2017

Shakti: My Lord! You have taught me 64 tantras several yugas ago. The universe that you have created billions of years ago is undergoing constant changes. Is there anything you would like to teach me, which is more relevant to the present time period, I mean kālapuruṣa ………..

Shakti: Then what is the difference between mind and intellect?

Shiva: Mind is explained as “saṁkalpa-vikalpātmākaṁ manaḥ संकल्प-विकल्पात्माकं ...Read More

(0) Comments

GURUJI SPEAKS - AN OVERVIEW

Tuesday, May 30, 2017

Guru Pūrṇimā this year (2017) falls on July 08/09. Full moon tithi begins at 07.31 hours Indian Standard Time on July 08 and ends at 09.20 hours IST on July 09. Therefore, Guru pūrṇimā can be celebrated either on July 08th evening or July 09th morning before 09.20 hours IST.

A series of articles titled GURUJI SPEAKS have been published in the year 2013. Some snippets ...Read More

(0) Comments

SRI SUKTAM - Part 12 (Concluding Part)

Tuesday, January 24, 2017

In the original Khilasūkta, there are 29 verses, out of which we have discussed 16 verses so far. These 16 verses are the main part of Śrī Sūktam. Now the balance of 13 verses are being discussed. These verses do not form part of homa procedure of Śrī Sūktam.

पद्मानने पद्मविपद्मपत्रे पद्मदलायदाक्षि।

विश्वप्रिये विष्णुमनोनुकूले ...Read More

(2) Comments

AVADHŪTA GĪTĀ - 7

Sunday, March 12, 2017

Bhagavān Dattātreya continues:  

Upaniṣad-s explain how māyā projects objects as different things from Brahman (It is the māyā that makes us to think that the objects we see are real and different from Brahman; the fact is that everything is Brahman, hence It is called Omnipresent or all pervasive). Brahman is not divisible (hence omnipresent) and hence, there cannot be any comparison for a non-dual Brahman (comparison is possible only if more than one object is present). It is free from actions ...Read More

(1) Comments

PATANJALI YOGA SUTRAS - 10

Sunday, May 07, 2017

Samādhi is attained through the mind that is free from all kinds of thought processes or desires. If the mind has traces of thought processes or desires, they will disturb samādhi after sometime. First ten or fifteen minutes of samādhi is important. Thoughts, if any, compromise the quality of samādhi during this time. (Different types of samādhi-s are discussed in GURUJI SPEAKS). Patañjali speaks about dharmamegha samādhi ...Read More

(0) Comments

DAKSHINA KALI MANTRA JAPA

Friday, December 23, 2016

Śrī Dakṣiṇakālī Mahā Mantraḥ || श्री दक्षिणकाली महा मन्त्रः॥

1. Ṛṣyādi nyāsaḥ ऋष्यादि न्यासः

अस्य श्री दक्षिणकाली महामन्त्रस्य। भैरव ऋषिः। उष्णिक् छन्दः। दक्षिणकालिका देवता॥

asya śrī dakṣiṇakālī mahāmantrasya | bhairava ṛṣiḥ । (open the right palm and touch the top of the forehead | uṣṇik chandaḥ (right palm on the mouth) । dakṣiṇakālikā devatā || (right palm on the heart ...Read More

(14) Comments

Theory And Practice of Kundalini Meditation - Introduction

Saturday, July 13, 2013

Kuṇḍalinī is not just a force, but Parāśakti Herself in Her subtlest form. It is one of the quickest methods to liberation. Even without practicing kuṇḍalinī, She ascends to higher chakras depending upon one’s level of love (the highest form of devotion) for Her. Ascension of kuṇḍalinī is directly related to the purity level of one’s mind. Yoga Cūḍāmaṇi Upaniṣad talks abou90t the importance of kuṇḍalinī. Verse 37 says, “Kuṇḍalinī rests in the passage of Brahman. If one goes through this passage, Brahman is attained.” Passage of Brahman that is referred here ...Read More

(0) Comments

ATMA BODHA - THE EPILOGUE

Tuesday, August 15, 2017

Śaṃkarācārya who had authored many works on dvaita or dualism such as Saundaryalaharī, etc. had also authored Supreme Advaita Scriptures or non-dualistic Scriptures like Ātmabodhaḥ, Tattvabodhaḥ, Vivekacūḍamaṇi, etc. What is the need for Śaṃkarācārya to author both dualistic and non-dualistic Scriptures? He was a loka Guru (Guru for the world) and he had the dual responsibility of developing bhakti (devotion) and at the same time, leading elevated souls to the path of ...Read More

(1) Comments

Maha Shodashi Mantra Explained

Tuesday, February 26, 2013

Mahāṣoḍaśī mantra is formulated like this.

First line:  om - śrīṁ - hrīṁ - klīṁ - aiṁ - sauḥ (ॐ श्रीं ह्रीं क्लीं ऐं सौः)

Place śrī bīja, then place māyā bīja, then kāma bīja, then vāgbhava bīja and finally parā bīja. Thus the first line of this mantra is formed.

There is a common doubt whether to include ॐ in the beginning or not. Any mantra should start with ॐ. Kulārṇava Tantra (XV.57) says that not beginning a mantra without ॐ causes impurity of birth. Further, Chāndogya Upaniṣad begins by saying “om iti etat akṣaram udgītham upāsīta ॐ ...Read More

(61) Comments

Will You Come Back Guruji - Part 1

Thursday, March 29, 2012

Part 1

Guruji in the horizon is a short story about a rustic boy ultimately transforming into a Spiritual Guru. The story will be published as a series, containing a number of parts. Here is part 1:

It is yet another day.  I always like the dawn - the creeks of birds, misty leaves and the redness of the dawn. Red stands for compassion.  I used to wonder how the sun being so red at the time of dawn gradually turns white.  I live near river Cauvery. It is good to walk on the sandy river bed.  The tiny sand grains acupressure my feet and I used to enjoy this.  The river was flowing with the rustic sound that changes every minute.  In ...Read More

(2) Comments

SHIVA PANCHAKSHARI MANTRA JAPA

Saturday, December 17, 2016

श्री शिवपञ्चाक्षरी महामन्त्रः Śrī Śivapañcākṣarī Mahāmantraḥ

 1. Ṛṣyādi nyāsaḥ ऋष्यादि न्यासः 

अस्य श्री शिवपञ्चाक्षरी महामन्त्रस्य। वामेदेव ऋषिः। पङ्क्तिछन्दः। सांबपरमेश्वरो देवता॥

asya śrī śivapañcākṣarī mahāmantrasya । Vāmedeva ṛṣiḥ|(open the right palm and touch the top of the forehead)| paṅktichandaḥ (right palm on the mouth)| sāṁbaparameśvaro ...Read More

(4) Comments

Spiritual Journey - 20

Sunday, January 01, 2017

Avadhūta and Paramahaṁsa are essentially jīvanmukta-s. After evolving into a jīvanmukta, one decides how he or she pursues his or her life, till he or she becomes videhamukta (mokṣa – after death). Only a yogi can evolve into a jīvanmukta. A perfect yogi is the one, who has realized the Self within. He is shaped into a yogi by his Guru, without whom, imparting higher spiritual knowledge and practice is not possible. All Advaita Scriptures ultimately convey that Brahman is within and what is within, pervades the entire universe. This essence is conveyed to his disciples by a Guru. There are hundreds of Scriptures in Advaita such as Upaniṣad-s, Bhagavad Gītā, Yoga Vāsiṣṭha, Pañcadaśi, etc. Each of these Scriptures reveal Brahman ...Read More

(6) Comments

ŚRĪ DURGĀ SAPTAŚLOKĪ

Saturday, December 03, 2016

श्री दुर्गा सप्तश्लोकी Śrī Durgā Saptaślokī

Śrī Durgā Saptaślokī consist of seven verses, which is considered as the essence of Śrī Durgā Saptaśatī, also known as Śrī Devī Māhātmyam consisting of 700 verses. It is said that Śrī Durgā Saptaślokī should be chanted daily, three times. It is also said that proper recitation of this removes, poverty, ailments, fear and mental afflictions.

ज्ञानिनामपि चेतांसि देवी भगवति हि सा।

बलादाकृष्य मोहाय ...Read More

(3) Comments

MANTRA RĀJA PADA STOTRAM

Tuesday, November 22, 2016

श्री मन्त्रराज पद स्तोत्रम्॥ Śrī Mantrarāja Pada Stotram ||

Śrī Mantrarāja Pada Stotram is one of the powerful mantras. It cures serious diseases and ailments. It also gives knowledge, wealth and all types of auspiciousness. It is said that this hymn should be recited, first with mantra rāja mantra which is given below (commencing with om ugraṁ vīraṁ mahāviṣṇuṁ).  There are highlighted words in each of the first ten verses. If we place these words one after another, we will get mantra rāja mantra. There are eleven verses in this hymn and one verse for phalaśruti. There is a YouTube clipping at the end of this article for correct ...Read More

(2) Comments

Kundalini Meditation - Video (for Turiya and Turyatita Stages of Meditation)

Friday, August 01, 2014

This audio is on kundalini meditation for turiya and turyātīta stages. Duration of this audio is 30 minutes. 

(0) Comments

Mahaganpati Mantra Japa

Friday, April 28, 2017

Mahaganapati Mantra Japa

(0) Comments

Chakra Cleansing and Energisation

Monday, June 13, 2016

This is another audio in YouTube for cleansing and energising psychic chakras. Duration of this audio is 15 minutes. This is different from YouTube audio uploaded for kundalini meditation which includes turya and turyātītā stages. This audio is meant for practicing cleansing and energizing chakras.

(2) Comments