Shlokha resources

[Namo Narayana]

I want this thread to have collection of shlokas available on the web.
The MOD may try to make this a sticky so that any new person can see this at the beginning of the thread.

I would also like people to add their own findings in their posts and keep updating their posts with new information they may stumble upon.

www.parivarthan.com is purely a vaishnava scriptures site. Visit there to find more updated shlokas available. some of the shlokas are supported it with mp3 format audio.

Thanks,
Chakradhari

[Namo Narayana]

Neat idea.
What kind of Shlokas did you have in mind? Any thing in particular?

satay

Shloka for all. say vaishnava, shaiva all. covering all deities.

[sarabhanga]

प्रातः करदर्शन मन्त्रः
|| prātah karadarśana mantrah ||


कराग्रे वसते लक्ष्मीः करमध्ये सरस्वती ।
karāgre vasate lakshmīh karamadhye sarasvatī |

करमूले तु गोविन्दः प्रभाते करदर्शनम् ॥
karamūle tu govindah prabhāte karadarśanam ||

[sarabhanga]

नवग्रह वन्दनम्
|| navagraha vandanam ||


ब्रह्मा मुरारिस्त्रिपुरान्तकारी भानुः शशी भूमिसुतो बुधश्च ।
brahmā murāristripurāntakārī bhānuh śaśī bhūmisuto budhaśca |

गुरुश्च शुक्रः शनिराहुकेतवः कुर्वन्तु सर्वे मम सुप्रभातम् ॥
guruśca śukrah śanirāhuketavah kurvantu sarve mama suprabhātam ||

[Namo Narayana]

Sarabhanga,
thanks for the verses. I believe you would be also give a meaning for the sloka. would be also useful if we have a cheat sheet on how to pronounce those special characters.

is there any specials timings that need to be followed for this shloka ? why i am asking is, the last navagraha stuthi says suprabhatam. suprabhatam is usually recited in the morning. hence my point.

thanks,
Chakradhari

[sarabhanga]

Namaste Neela,

Both are early morning mantras, to be spoken before rising from bed ~ about 4:30 AM, or as soon as there is enough light to see.

The Pratah Karadarshana (Morning Hand-seeing) Mantra should be repeated while contemplating the upturned hands.

The Navagraha Vandana should be repeated while contemplating the heavens.

[sarabhanga]

पृथ्वीपादस्पर्शन मन्त्रः
|| prithvīpādasparśana mantrah ||



समुद्र वसने देवि पर्वतस्तनमण्डले ।
samudra vasane devi parvatastanamandale |

विष्णुपत्नि नमस्तुभ्यं पादस्पर्शं क्षमस्व मे ॥
vishnupatni namastubhyam pādasparśam kshamasva me ||



ओं प्रियदत्तायै भुवे नमः
om priyadattāyai bhuve namah

[sarabhanga]

आचमन मन्त्राः
|| ācamana mantrāh ||


ओं तद्विष्णोः परमं पदं सदा पश्यन्ति सूरयः ।
om tadvishnoh paramam padam sadā paśyanti sūrayah |

दिविव चक्षुराततम् ॥
diviva cakshurātatam ||



ओं केशवाय नमः ।१।
om keśavāya namah |1|

ओं नारायणाय नमः ।२।
om nārāyanāya namah |2|

ओं माधवाय नमः ।३।
om mādhavāya namah |3|

[Namo Narayana]

Dear Sarabhanga,

You could edit the same post and keep expanding your shloka resources. this we dont need to browse thru pages.
Also add meanings and specific time they need to be chanted. for novice people these one line mantras will be awesome and pronounciation tutorial somewhere will be good ( hint hint satay !!!!)

[satay]

Dear Sarabhanga,

You could edit the same post and keep expanding your shloka resources. this we dont need to browse thru pages.


namaste,
There is a limit on the words posted in a post (it allows lots but at some point the post has to be terminated since the database field will not handle it).

Just a note...if sarabhanga decides to post these in one post though I personally like these seperated in different posts since if you edit your post it will not show in the 'newest posts' (I think since logically it is not a new post just edited post!).



pronounciation tutorial somewhere will be good ( hint hint satay !!!!)
Do you mean a sticky of some sort? pronounciation tutorial...what do you see me doing on this?

satay

[sarabhanga]

Namaste Neela,

The Prithvipadasparshana Mantra should be repeated as you are first setting foot (right foot first) on the ground in the morning. And the final line oM priyadattAyai bhuve namaH is uttered just as your right foot touches the earth.

And I have given two different Acamana Mantras, which may or may not be used together.

Acamana is a general self-purification involving the sipping of water; and it should be performed before all auspicious actions. This is something that is usually only done by Brahmanas, and the exact method should be learned from your Guru.

And regarding translations: As you can see from my continuing analysis of the Pancakshara Mantra of only five syllables, it would be necessary to write a whole book about each of these Mantras to properly convey their true meaning in words. A simple translation could be provided, but that would not do justice to the Mantras, whose meaning should be gained directly from your Guru, and from your own regular use of the Mantras.

And remember that there is little value in blindly repeating Mantras that have not been given to you directly and personally by a Guru whose own experience and knowledge (both personal and by transmission from his own Guru) of that Mantra is well-founded and established in a continuous Parampara back to the source.

[sarabhanga]

स्नान मन्त्राः
|| snāna mantrāh ||



॥ ओं नमो नारायण ॥
|| om namo nārāyana ||



ओं गंगे च यमुने चैव गोदावरि सरस्वति ।
om gange ca yamune caiva godāvari sarasvati |

नर्मदे सिन्धु कावेरि जलेऽस्मिन् सन्निधिं कुरु ॥
narmade sindhu kāveri jale'smin sannidhim kuru ||



ओं अश्वक्रान्ते रथक्रान्ते विष्णुक्रान्ते वसुन्धरा ।
om aśvakrānte rathakrānte vishnukrānte vasundharā |

शिरसा धारिता देवि रक्षस्व मां पदे पदे ॥
śirasā dhāritā devi rakshasva mām pade pade ||

[Namo Narayana]

Satay, I find Sarabhanga's slokas have special characters. I dont know how to use them. I learnt everything in tamil and know three different sa cha and another sa. Before i started parayanam I learnt how to pronounce individual syllables since we are trying to transliterate sanskrit in english.

[sarabhanga]

गायत्री मन्त्रः
|| gāyatrī mantrah ||


ओं तत् सवितुर्वरेण्यं भर्गो देवस्य धीमहि । धियो यो नः प्रचोदयात् ॥
om tat saviturvarenyam bhargo devasya dhīmahi | dhiyo yo nah pracodayāt ||

[satay]

गायत्री मन्त्रः
|| gāyatrī mantrah ||


ओं तत् सवितुर्वरेण्यं भर्गो देवस्य धीमहि । धियो यो नः प्रचोदयात् ॥
om tat saviturvarenyam bhargo devasya dhīmahi | dhiyo yo nah pracodayāt ||

namaste,
If I remember correctly from the morning prayer in school...it should be

om bhoor buwah swaha tat saviturvarenyam...

satay

[sarabhanga]

Namaste Satay,

Gayatri Mantra consists of 24 syllables.

I have presented the mantra with the obligatory Pranava (oM), although another preliminary sanctification is generally added.

bhUr bhuvaH svaH: These three words are the Maha-Vyahritis which are included after Om and before the Gayatri proper ~ the Vyahrititraya are considered as the veritable daughters of Savitri.

When used in Pranayama, seven Vyahritis, and a concluding Shiras, are often added to the 24 essential syllables of Gayatri.

The situation of Gayatri without the Mahavyahritis is akin to that of Pancakshara and Sadakshara mantras ~ the former is the pure (generally unspoken) form of the mantra, while the latter is the mantra as it is generally spoken and heard.

[Namo Narayana]

sarabhanga, what is the origin of gayathri manthra. is it sage vishwamithra who coined it ?

[sarabhanga]

There are many variations on the Vedic Gayatri, and several examples follow:



ओं तत्पुरुषाय विद्महे वक्रतुण्डाय धीमहि । तन्नो दन्तिः प्रचोदयात् ॥
om tatpurushāya vidmahe vakratundāya dhīmahi | tanno dantih pracodayāt ||


ओं तत्पुरुषाय विद्महे चक्रतुण्डाय धीमहि । तन्नो नन्दिः प्रचोदयात् ॥
om tatpurushāya vidmahe cakratundāya dhīmahi | tanno nandih pracodayāt ||


ओं नारायणाय विद्महे वासुदेवाय धीमहि । तन्नो विष्णुः प्रचोदयात् ॥
om nārāyanāya vidmahe vāsudevāya dhīmahi | tanno vishuh pracodayāt ||


ओं गुरुदेवाय विद्महे परब्रह्मणे धीमहि । तन्नो गुरुः प्रचोदयात् ॥
om gurudevāya vidmahe parabrahmane dhīmahi | tanno guruh pracodayāt ||


ओं वेदात्मने विद्महे हिरण्यगर्भाय धीमहि । तन्नो ब्रह्म प्रचोदयात् ॥
om vedātmane vidmahe hiranyagarbhāya dhīmahi | tanno brahma pracodayāt ||

[Namo Narayana]

Bhagavadgita in audio format


@@@@@@@@@@@@@@@@@


Bhagavad-gita As It Is
His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
"That the complete whole is comprised of the supreme controller,
the controlled living entities, the cosmic manifestation, eternal time,
and karma, or activities, and all of these are explained in this text."
http://www.krishnamedia.org/ebooks/Bhagavad-gita-Real.zip
[10.3Mbs]



@@@@@@@@@@@@@@@@@

More from Eternal Law



Download Bhagavad Gita Mp3 in Sanskrit with excellent background Music.

www.vaisnava.cz/clanek_en.php3?no=24 (http://www.vaisnava.cz/clanek_en.php3?no=24)

[Namo Narayana]

Quick download url: http://www.krishnamedia.org/ebooks/Bg.zip (http://www.krishnamedia.org/ebooks/Bg.zip)[2.2Mbs]

Courtesy Pankaja

[sarabhanga]

Namaste Neela,

The Seer of the Gayatri Mantra is Vishvamitra, and it first appears in the Rigveda (III: 62: 10) ~ and it is also found in the Yajurveda and in the Samaveda.

The Vyahritis (and the Shiras), however, are revealed by Prajapati.

[sarabhanga]

The Seer of Om is Brahma; the Devata is Agni; the Key is Gayatri; and it is employed at the beginning of all sacred rites.

The Seer of the seven Vyahritis is Prajapati; and they are employed in Upanayana, Pranayama, and Prayashcitta.

The Devata of Bhuh is Agni, and the Key is Gayatri; of Bhuvah it is Vayu and Ushnik; of Svah it is Aditya and Anushtup; of Mahah it is Brihaspati and Brihati; of Janah it is Varuna and Pankti; of Tapah it is Indra and Trishtup; and of Satyam it is Vishvadeva and Jagati.

The Seer of the Gayatri is Vishvamitra; the Devata is Savitri; the Key is Gayatri; and it is employed in Pranayama and Prayaschitta.

And the Seer of the Shiras is Prajapati; the Devatas are Brahma, Agni, Vayu, and Surya; the Key is Anushtup; and it is employed in Pranayama and Prayaschitta.

[sarabhanga]

ओंकारस्य ब्रह्मा ऋषिगार्यत्री छन्दोऽग्निर्देवता सर्वकर्मारम्भे विनियोगः ।

One who comprehends this is known as a Brahmana. ;)

[Namo Narayana]

I see a bunch of squares sarabhanga, i cant even recognize what language is it. so i am not a brahmana ? :p

[sarabhanga]

To view any of the Sanskrit text that I have posted here, you will need to have some Unicode-compliant Devanagari font installed on your computer. The default font used by this Forum is Verdana, and the complex Devanagari characters are in an extension of Verdana called Mangal.

[Namo Narayana]

it is visible in my home computer. thanks,

[sarabhanga]

Mangal (mangal.ttf) comes with Microsoft Windows XP and Windows 2000. It includes about 700 glyphs, and some common ligatures are missing.

Sanskrit 2003 (Sanskrit2003.ttf) comes as a free download from Omkarananda Ashram. It includes more than 1,600 glyphs, and I have not found any problems with this font.

Mangal should cause no problems for most Microsoft systems, although non-Microsoft users may need to install the font.

Sanskrit 2003 should cause no problems for anyone already using the Itrans. system for transliteration between Devanagari and Latin scripts, although anyone else may need to install the font.

There are many other Devanagari fonts available.

Is there any serious difficulty for non-Microsoft users with reading Devanagari from Mangal?
And if so, can anyone suggest a more generally usable alternative?

[sarabhanga]

I have been looking into the Devanagari font situation, and the only requirement for viewing is that your computer is ready to use any Unicode compliant Devanagari font. There are many to choose from, and they should all work with the text that I have provided so far. If the text appears correctly in a relatively simple font such as Mangal, there should be NO problem viewing the same text in any Unicode Devanagari-style font.

[sarabhanga]

There is also a Gayatri that should be whispered into the ear of an animal before it is killed, so that it is sure to be reborn in a higher form, and the one who does the killing cannot be faulted.

And the traditional sanctity of ALL life is shown by the following mantra, which should be repeated before cutting a living plant or picking its flowers (and especially before cutting wood from trees):


औषधि वन्दनम्
|| aushadhi vandanam ||


ओं आयुर्बलं यशो वर्चः प्रजाः पशुवसूनि च ।
om āyurbalam yaśo varcah prajām paśuvasūni ca |

ब्रह्म प्रज्ञाञ्च मेधाञ्च त्वं नो देहि वनस्पते ॥
brahma prajñāñca medhāñca tvam no dehi vanaspate ||



And from the Tarpana (“Peace Offering”):


ओं आब्रह्मस्तम्बपर्यन्तं जगत् तृप्यतु ॥
om ābrahmastambaparyantam jagat tripyatu ||

Om! From Brahma down to the humblest tuft of grass, let the whole world be satisfied!

[Namo Narayana]

OM

ThatpurushAya VidhmahE
MahA SEnAya Dhimahi
Thannah Shanmukha PrachOdhayAth.



OM

Let us know That Supreme Being
and meditate upon Him,

The Supreme General of the great
Deva Army:

Lord Shanmuga (Skanda),
May He enlighten us and lead us
to be One with Him.

[Namo Narayana]

this site (http://www.galatta.com/spiritual/lakshmi1.htm) contains Shanmuga Vrutham, venkatesa sthothram, lakshmi sahasranama sthothram, shanmuga kavasam. All in Tamil and low resolution jpegs.

[Arjuna]

Most useless thing one can do is typing sanskrit texts with tamil letters. Unless special marks in addition to normal tamil script are used (which tamil brahmans do have) it cannot be pronounced properly.
Like that, "kavacham" is correct and not "kavasam", "Shanmukha" and not "Shanmuga".
Try not to kill Sanskrit please ;)

[sarabhanga]

मार्जनः
|| mārjanah ||


ओं शं न आपो धन्वन्याः शमु नः सन्त्वनूप्याः ।
om śam na āpo dhanvanyāh śamu nah santvanūpyāh |

शं नः समुद्रिया आपः शमु नः सन्तु कूप्याः ॥
śam nah samudriyā āpah śamu nah santu kūpyāh ||

[sarabhanga]

अघमर्षणम्
|| aghamarshanam ||



ओं ऋतं च सत्यं चाभीद्धात्तपसोऽध्यजायत ।
om ritam ca satyam cābhīddhāttapaso'dhyajāyata |

ततो रात्र्यजायत ततः समुद्रोऽर्णवः ।१।
tato rātryajāyata tatah samudro'rnavah |1|


समुद्रादर्णवादधि संवत्सरोऽजायत ।
samudrādarnavādadhi samvatsaro'jāyata |

अहोरात्राणि विदधद्विश्वस्य मिषतोवशी ।२।
ahorātrāni vidadhadviśvasya mishatovaśī |2|


सूर्याचन्द्रमसौ धाता यथापूर्वमकल्पयत् ।
sūryācandramasau dhātā yathāpūrvamakalpayat |

दिवं च पृथिवीं चान्तरिक्षमथो स्वः ।३।
divam ca prithivīm cāntarikshamatho svah |3|

[Namo Narayana]

Most useless thing one can do is typing sanskrit texts with tamil letters. Unless special marks in addition to normal tamil script are used (which tamil brahmans do have) it cannot be pronounced properly.
Like that, "kavacham" is correct and not "kavasam", "Shanmukha" and not "Shanmuga".
Try not to kill Sanskrit please ;)

Arjuna, I read vishnu sahasranamam in tamil transliterated sanskrit. whenver there may be a question about certain pronounciations they give you an appendix of examples. most notorious is the Sa cha sha combinations. it is not useless. it is quite usefull atleast to me. in tamil it is called shanmuga not shanmukha....... tamil dont use HA

[sarabhanga]

उपस्पर्शः
|| upasparśah ||


ओं अन्तश्चरसि भूतेषु गुहायां विश्वतो मुखः ।
om antaścarasi bhūteshu guhāyām viśvato mukhah |

त्वं यज्ञस्त्वं वषट्कार आपोज्योती रसोऽमृतम् ॥
tvam yajñastvam vashatkāra āpojyotī raso'mritam ||

[Arjuna]

To Namo Narayana:

In fact U have letters for "sa" and "ha" in tamili (i must be even able to find these, i saw them in one of my books).
Brahmanas also have many additional letters or sighns for exact transliteration of sanskrit.

[Namo Narayana]

arjuna, i have learnt tamil all my life. i am pretty sure that there is no ha or sha in tamil. sanskrit has cha sa and another sa. I read sahasranamam in tamil letters but exactly transliterated from sanskrit. they use certain leetters from sanskrit where there is no equivalent.

in shamuga kavasam , shanmuga shan is sanskrit or north indian. muga is called mugam in tamil. kavacham is always prounounced as kavasam in tamil. there is only one sa in tamil . on circumstance it is used as cha.
Ha is borrowed from north

[Arjuna]

There are no such sounds in tamili phonetics (that i know), but there are letters "ha" and "sa" in the script — perhaps to write words borrowed from Sanskrit.

[Namo Narayana]

yes i agreed to that. but those are not tamil letters. sa can be written in tamil but cannot be distinguished from cha. sha is not there and ha is also not there.

[Arjuna]

Just now checked with the book: there are "sha", "Sha", "sa" and "ha" in Tamili alphabet. Regarding phonetics U are right i guess, personally i have no knowledge of it.
For the script plz check the table here: http://shaktism.narod.ru/ITRANS.htm

[Namo Narayana]

Arjuna, there are 247 letters in tamil. twelve wovels. 18 consonants. 216 letters derived by combining vowels and consonants and one letter called Ayutha ezhuthu. meaning the letter like a shield.

no where there is a ha or sha. what you see doesnot belong to tamil. you are being misinformed incase you are being told.

[sarabhanga]

Namaste Neela,

Arjuna is correct ~ please see the attached table (and the excellent page already suggested by Arjuna).

The five grantha letters are used to write those missing consonants in words borrowed from Sanskrit, and also some words of English origin.

[sarabhanga]

सूर्यार्घ्य मन्त्राः
|| sūryārghya mantrāh ||



एहि सूर्य सहस्त्रांशो तेजोराशि जगत्पते ।
ehi sūrya sahastrāmśo tejorāśi jagatpate |

अनुकम्पय मां भक्त्यां गृहाणाऽर्घ्य दिवाकर ॥
anukampaya mām bhaktyām grihānā'rghya divākara ||



हंसः शुचिषद्वसुरन्तरिक्षसद्धोता वेदषदतिथिर्दुरोणसत् ।
hamsah śucishadvasurantarikshasaddhotā vedashadatithirduronasat |

नृषद्वरसदृतसद्व्योमसदब्जा गोजा ऋतजा अद्रिजा ऋतं बृहत् ॥
nrishadvarasadritasadvyomasadabjā gojā ritajā adrijā ritam brihat ||

[sarabhanga]

सूर्योपस्थानम्
|| sūryopasthānam ||


ओं उदुत्यं जातवेदसं देवं वहन्ति केतवः ।
om udutyam jātavedasam devam vahanti ketavah |

दृशे विश्वाय सूर्यम् ॥
driśe viśvāya sūryam ||


ओं चित्रं देवानामुदगादनीकं चक्षुर्मित्रस्य वरुणस्याऽग्नेः ।
om citram devānāmudagādanīkam cakshurmitrasya varunasyā'gneh |

आप्राद्यावा पृथिवी अन्तरिक्षं सूर्य आत्मा जगतस्तस्थुषश्च स्वाहा ॥
āprādyāvā prithivī antariksham sūrya ātmā jagatastasthushaśca svāhā ||

[Jalasayanan]

Great site for slokas and stuthis

http://www.prapatti.com

This is full of Vaishnav Tradition

[sarabhanga]

सूर्यनमस्कार मन्त्रः
|| sūryanamaskāra mantrah ||



आदित्यस्य नमस्कारं ये कुर्वन्ति दिने दिने ।
ādityasya namaskāram ye kurvanti dine dine |

जन्मान्तरेषु दारिद्रव्यं तेषां नैवोपजायते ॥
janmāntareshu dāridravyam teshām naivopajāyate ||



॥ ओं श्री सूर्याय नमः ॥
|| om śrī sūryāya namah ||

[sarabhanga]

आसनोपवेशन मन्त्राः
|| āsanopaveśana mantrāh ||



ओं पृथ्वि त्वया धृता लोकाः देवि त्वं विष्णुना धृता ।
om prithvi tvayā dhritā lokāh devi tvam vishnunā dhritā |

त्वं च धारय मां देवि पवित्रं कुरु चासनं ॥
tvam ca dhāraya mām devi pavitram kuru cāsanam ||



ओं आधारशक्त्यै नमः
om ādhāraśaktyai namah |1|

ओं कूर्माय नमः
om kūrmāya namah |2|

ओं अनन्ताय नमः
om anantāya namah |3|

ओं पृथिव्यै नमः
om prithivyai namah |4|

[Singhi Kaya]

Why asan suddhi comes after one is already done with gayatri sandhya?
Is the upasak doing the sandhya standing before he/she sit's down for puja of his/her deity?

[sarabhanga]

Namaste Singhi,
Some parts of the Sandhya are performed while standing, and other parts are more appropriate sitting. The Mantras presented here so far, have been mostly connected with early morning rituals, although some may be employed at various occasions ~ and while I have started from the time of waking and basically progressed through the morning rituals, I have not necessarily followed the exact order of performance. Mantras such as the Asanopaveshana should be used as required ~ e.g. especially before sitting for meditation or Japa.

[sarabhanga]

पुष्प शुद्दिः
|| pushpa śuddih ||


ओं पुष्पे पुष्पे महापुष्पे सुपुष्पे पुष्पसम्भवे ।
om pushpe pushpe mahāpushpe supushpe pushpasambhave |

पुष्पचयावकीर्णे च हुं फट् स्वाहा ॥
pushpacayāvakīrne ca hum phat svāhā ||

[sarabhanga]

Namaste Singhi,

The first Asanopaveshanam Mantra, previously given, surely is used in the Yajurvedi Sandhya.
While reciting this mantra, touch the ground with the little finger of the right hand.


Yajur-Vedi Sandhya:

1. Vishnu Smarana
2. Acamana
3. Shikha Bandhana
4. Kha Sparsha
5. Pavana
6. Asanopaveshana
7. Sandhya Sankalpa
8. Kara Nyasa
9. Anga Nyasa
10. Dhyana & Avahana
11. Pranayama
12. Acamana
13. Marjana
14. Avabritha
15. Aghamarsana
16. Upasparsha
17. Suryarghya Dana
18. Suryopasthana
19. Gayatryavahana
20. Gayatryupasthana
21. Gayatri Dhyana
22. Gayatri Japa
23. Japa Nivedana
24. Surya Pranama
25. Gayatri Visarjana
26. Devata Visarjana & Prarthana
27. Deva-Brahmana Namaskara
28. Parisista

[Singhi Kaya]

Thanks Sarabhanga for this info.
I see yajur vedi sandhya has elements what we generally associate later hindu upasana.
The other 3 sandhyas in particular samvedic sandhya doesn not have asan saudha and nyasas??
Can you in your time post the samvedic sandhya steps...

Many Thanks

[Arjuna]

???????????? ???????
|| s?ryanamask?ra mantrah ||


????????? ???????? ?? ????????? ???? ???? ?
?dityasya namask?ram ye kurvanti dine dine |

???????????? ??????????? ????? ?????????? ?
janm?ntareshu d?ridravyam tesh?m naivopaj?yate ||


? ?? ???? ??????? ??? ?
|| om ?r? s?ry?ya namah ||


Namaste Sarabhanga,

Could U please tell me when the yogic practice of physical Surya-namaskara developed and in which Yoga-shastras is it described?
It became so popular, but till present time i know of none scriptural proof of its authenticity...

[sarabhanga]

Namaste Singhi,

The first steps of the Yajurvedi Sandhya (up to Sandhya Sankalpa) should also be assumed for the Samavedi Sandhya, which then proceeds:

1. Acamana
2. Marjana
3. Pranayama
4. Acamana
5. Punarmarjana
6. Aghamarshana
7. Suryopasthana
8. Gayatryavahana
9. Rishi Nyasa
10. Anga Nyasa
11. Gayatri Dhyana
12. Gayatri Japa
13. Gayatri Visarjana & Prarthana
14. Atma Raksha
15. Rudra Upasthana
16. Brahma Yajna

[sarabhanga]

समर्पण मन्त्रः
|| samarpana mantrah ||


ओं गुह्यातिगुह्यगोप्ता त्वं गृहाणास्मत्कृतं जपम् ।
om guhyātiguhyagoptā tvam grihānāsmatkritam japam |

सिद्धिर्भवतु मे देव त्वत्प्रसादात्महेश्वर ॥
siddhirbhavatu me deva tvatprasādātmaheśvara ||

[sarabhanga]

दीप मन्त्रः
|| dīpa mantrah ||


शुभं कुरु त्वं कल्यानमारोग्यं सुखसम्पदः ।
śubham kuru tvam kalyānamārogyam sukhasampadah |

शत्रुबुद्धिविनाशय दीपज्योतिर्नमोऽस्तुते ॥
śatrubuddhivināśaya dīpajyotirnamo'stute ||

[sarabhanga]

Namaste Arjuna,

The well known Surya Namaskara sequence was popularised by Shri B.K.S. Iyengar, and his style of performing various Asanas in a flowing series (treating the practice of Asana more like a dance) seems to come largely from his own inspiration.

I have heard that Iyengar's Guru (Shri T. Krishnama ?) taught him the Surya Namaskara and told him to practise only those Asanas until they were perfected. Iyengar spent only a short time with his Guru, leaving after about 3 years to begin teaching Yoga.

Iyengar Yoga was invented by Iyengar himself, although the popular Surya Namaskara sequence presumably comes from his Guru's tradition.

[sarabhanga]

आत्मरक्षा
|| ātmarakshā ||


ओं जातवेदसे सुनवाम सोममरातीयतो नि दहाति वेदः ।
om jātavedase sunavāma somamarātīyato ni dahāti vedah |

स नः पर्षदति दुर्गाणि विश्वा नावेव सिन्धुं दुरितात्यग्निः ॥
sa nah parshadati durgāni viśvā nāveva sindhum duritātyagnih ||

[Arjuna]

Namaste Arjuna,
The well known Surya Namaskara sequence was popularised by Shri B.K.S. Iyengar, and his style of performing various Asanas in a flowing series (treating the practice of Asana more like a dance) seems to come largely from his own inspiration.
I have heard that Iyengar's Guru (Shri T. Krishnama ?) taught him the Surya Namaskara and told him to practise only those Asanas until they were perfected. Iyengar spent only a short time with his Guru, leaving after about 3 years to begin teaching Yoga.
Iyengar Yoga was invented by Iyengar himself, although the popular Surya Namaskara sequence presumably comes from his Guru's tradition.

Namaste Sarabhanga,

This seems to be a case. My friend who is a Nath-yogi told me that Surya-namaskara is a recent development. In fact all disciples of Sri Krishnamacharya developed their own yogas which are rather commercial products made for money-possessing target groups and not a traditional systems.
I also assume U are right that Surya-namaskara might have come from Krishnamacharya (or even maybe from his Guru; this can be known if we fid out what Sri Ranganatha, a gurubhai of Krishnamacharya, taught regarding this).
Rather probably, Surya-namaskara in its modern form was a development under influence of british people, who brought european gymnastics to India. However, the very idea of Sun-worship is very ancient, as well as a concept of Dvadashaditya.

[sarabhanga]

रुद्रोपस्थानम्
|| rudropasthānam ||



ओं ऋतं सत्यं परं ब्रह्म पुरुषं कृष्णपिङ्गलं ।
om ritam satyam param brahma purusham krishnapingalam |

ऊर्ध्वरेतं विरूपाक्षं विश्वरूपाय वै नमो नमः ॥
ūrdhvaretam virūpāksham viśvarūpāya vai namo namah ||



ओं ब्रह्मणे नमः ।
om brahmane namah |

ओं अद्भ्यो नमः ।
om adbhyo namah |

ओं वरुणाय नमः ।
om varunāya namah |

ओं शिवाय नमः ।
om śivāya namah |

ओं ऋषिभ्यो नमः ।
om rishibhyo namah |

ओं देवेभ्यो नमः ॥
om devebhyo namah ||

ओं वायवे नमः ।
om vāyave namah |

ओं विष्णवे नमः ।
om vishnave namah |

ओं प्रजापतये नमः ।
om prajāpataye namah |

ओं रुद्राय नमः ।
om rudrāya namah |

ओं सर्वेभ्यो नमः ।
om sarvebhyo namah |

ओं देवेभ्यो नमः ॥
om devebhyo namah ||

[sarabhanga]

त्र्यम्बकं मन्त्रः
|| tryambakam mantrah ||


त्र्यम्बकं यजामहे सुगन्धिं पुष्टिवर्धनम् ।
tryambakam yajāmahe sugandhim pushtivardhanam |

उर्वारुकमिव बन्धनान्मृत्योर्मुक्षीय मामृतात् ॥
urvārukamiva bandhanānmrityormukshīya māmritāt ||

[sarabhanga]

गजाननं मन्त्रः
|| gajānanam mantrah ||


ओं गजाननं भूतगणाधिसेवितं कपित्थजम्बूफलचारूभक्षणम् ।
om gajānanam bhūtaganādhisevitam kapitthajambūphalacārūbhakshanam |

उमासुतं शोकविनाशकारकं नमामि विघ्नेश्वरपादपङ्कजम् ॥
umāsutam śokavināśakārakam namāmi vighneśvarapādapankajam ||

[sarabhanga]

प्रणाम मन्त्राः
|| pranāma mantrāh ||



ओं नमोऽस्त्वनन्ताय सहस्रमूर्तये सहस्रपादाक्शिशिरोरुबाहवे ।
om namo'stvanantāya sahasramūrtaye sahasrapādākśiśirorubāhave |

सहस्रनाम्ने पुरुषाय शाश्वते सहस्रकोटीयुगधारिणे नमः ॥
sahasranāmne purushāya śāśvate sahasrakotīyugadhārine namah ||



ओं नमस्तुभ्यं विरूपाक्श नमस्ते दिव्यचक्शुसे ।
om namastubhyam virūpākśa namaste divyacakśuse |

नमः पिनाकहस्ताय वज्रहस्ताय वै नमः ॥
namah pinākahastāya vajrahastāya vai namah ||

नमस्ते शूलहस्ताय दण्डपाष्सिपाणये ।
namaste śūlahastāya dandapāshsipānaye |

नमस्त्रैलोक्यनाथाय भूतानां पतये नमः ॥
namastrailokyanāthāya bhūtānām pataye namah ||



ओं नमः शिवाय शान्ताय कारणत्रयहेतवे ।
om namah śivāya śāntāya kāranatrayahetave |

निवेदयामि चात्मानं त्वं गतिः परमेश्वर ॥
nivedayāmi cātmānam tvam gatih parameśvara ||

[sarabhanga]

ब्रह्मयज्ञः
|| brahmayajñah ||



ओं ऋग्वेदाय स्वाहा ।१।
om rigvedāya svāhā |1|

ओं यजुर्वेदाय स्वाहा ।२।
om yajurvedāya svāhā |2|

ओं सामवेदाय स्वाहा ।३।
om sāmavedāya svāhā |3|

ओं अथर्ववेदाय नमः ।४।
om atharvavedāya namah |4|



ओं अग्निमीले पुरोहितं यज्ञस्य देवमृत्विजम् । होतारं रत्नधातमम् ॥
om agnimīle purohitam yajñasya devamritvijam | hotāram ratnadhātamam ||

ओं इषे त्वोऽर्जेत्वा । वायवः स्थ । देवो वः सविता प्रार्पयतु श्रेष्ठतमाय कर्मणे ॥
om ishe tvo'rjetvā | vāyavah stha | devo vah savitā prārpayatu śreshthatamāya karmane ||

ओं अग्न आयाहि वीतये गृणानो हव्यदातये । निहोता सत्सि बर्हिषि ॥
om agna āyāhi vītaye grināno havyadātaye | nihotā satsi barhishi ||

ओं शन्नो देवीरभिष्टये आपो भवन्तु पीतये । शंयोरभिस्रवन्तु नः ॥
om śanno devīrabhishtaye āpo bhavantu pītaye | śamyorabhisravantu nah ||

[sarabhanga]

गोग्रासदान मन्त्रः
|| gogrāsadāna mantrah ||


ओं सौरभेयाः सर्वहिताः पवित्राः पुन्यराशयः ।
om saurabheyāh sarvahitāh pavitrāh punyarāśayah |

प्रतिगृह्णन्तु मे ग्रासं गावस्त्रैलोक्यमातरः ॥
pratigrihnantu me grāsam gāvastrailokyamātarah ||

[sarabhanga]

भगवन्भोग मन्त्रः
|| bhagavanbhoga mantrah ||


ब्रह्मार्पर्ण ब्रह्माहविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।
brahmārparna brahmāhavirbrahmāgnau brahmanā hutam |

ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥
brahmaiva tena gantavyam brahmakarmasamādhinā ||

[sarabhanga]

भोजन मन्त्रः
|| bhojana mantrah ||


अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः ।
aham vaiśvānaro bhūtvā prāninām dehamāśritah |

प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् ॥
prānāpānasamāyuktah pacāmyannam caturvidham ||

[sarabhanga]

पञ्चदशी मन्त्रः
|| pañcadaśī mantrah ||


॥ ह स क ह ल ह्रीं । क ए ई ल ह्रीं । स क ल ह्रीं ॥
|| ha sa ka ha la hrīm | ka e ī la hrīm | sa ka la hrīm ||

[Arjuna]

|| shoda?? mantrah ||

Namaste Sarabhanga,

There are many variations of Shodashi, and those which consist of 3 Kutas and Shri-bija are called "Laghushodashi" (as opposed to Mahashodashi, the complete Vidya).

I do not remember if i met the variation U give, but a usual Kadi-laghushodashi starts from "ka e I la hrIM" and procedes with "ha sa..." and "sa ka la hrIM shrIM"
There are Hadi and Sadi traditions as well, and each of the three has various kinds of Panchadashi and Shodashi.

[sarabhanga]

आत्मसमर्पण मन्त्रः
|| ātmasamarpana mantrah ||


कायेन वाचा मनसेन्द्रियैर्वा बुद्ध्यात्मना वा प्रकृतेः स्वभावात् ।
kāyena vācā manasendriyairvā buddhyātmanā vā prakriteh svabhāvāt |

करोमि यद्यत् सकलं परस्मै नारायणायेति समर्पयामि ॥
karomi yadyat sakalam parasmai nārāyanāyeti samarpayāmi ||

[sarabhanga]

शान्ति मन्त्रः
|| śānti mantrah ||



ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते ।
om pūrnamadah pūrnamidam pūrnātpūrnamudacyate |

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥
pūrnasya pūrnamādāya pūrnamevāvaśishyate ||


॥ ॐ शान्तिः शान्तिः शान्तिः ॥
|| om śāntih śāntih śāntih ||

[sarabhanga]

पीपल पूजा मन्त्रः
|| pīpala pūjā mantraḥ ||


मूलतो ब्रह्मरूपाय मध्यतो विष्णुरूपिणे ।
mūlato brahmarūpāya madhyato viṣṇurūpiṇe |

अग्ररतः शिवरूपाय अश्वत्थाय नमो नमः ॥
agrarataḥ śivarūpāya aśvatthāya namo namaḥ ||

[sarabhanga]

॥ ओं गणेशाय नमः ॥
|| oṁ gaṇeśāya namaḥ ||



ओं गजाननं भूतगणाधिसेवितं
कपित्थजम्बूफलचारूभक्षणम् ।
उमासुतं शोकविनाशकारकं
नमामि विघ्नेश्वरपादपङ्कजम् ॥

oṁ gajānanaṁ bhūtagaṇādhisevitaṁ
kapitthajambūphalacārūbhakṣaṇam |
umāsutaṁ śokavināśakārakaṁ
namāmi vighneśvarapādapaṅkajam ||



॥ अथ श्री गणपतिजी की आरती ॥
|| atha śrī gaṇapatijī kī āratī ||



ओं जय गौरीनन्दा हरि जय गिरिजानन्दा ।
गणपति आनन्दकन्दा गुरु गणपति आनन्दकन्दा ।
मैं चरणनवन्दा । ओं जय गौरीनन्दा ॥ १॥

oṁ jaya gaurīnandā hari jaya girijānandā |
gaṇapati ānandakandā guru gaṇapati ānandakandā |
maiṁ caraṇanavandā | oṁ jaya gaurīnandā || 1 ||


सूँड सूँडालो नेत्रविशालो कुण्डलझलकन्दा हरि कुण्डलझलकन्दा ।
कुङ्कुम केशर चन्दन कुङ्कुम केशर चन्दन सिन्दुरबदनबिन्दा ।
ओं जय गौरीनन्दा ॥ २॥

sūṁḍa sūṁḍālo netraviśālo kuṇḍalajhalakandā hari kuṇḍalajhalakandā |
kuṅkuma keśara candana kuṅkuma keśara candana sindurabadanabindā |
oṁ jaya gaurīnandā ... || 2 ||


मुकुटसुघड सोहन्ता मस्तक शोभन्ता हरि मस्तक शोभन्ता ।
बहियं बाजूबन्दा हरि बहियं बाजूबन्दा पहुँची निरखन्त ।
ओं जय गौरीनन्दा ॥ ३॥

mukuṭasughaḍa sohantā mastaka śobhantā hari mastaka śobhantā |
bahiyaṁ bājūbandā hari bahiyaṁ bājūbandā pahuṁcī nirakhanta |
oṁ jaya gaurīnandā ... || 3 ||


रत्नजडित सिम्हास्तन सोहत गणपति आनन्दा हरि गणपति आनन्दा ।
गले मोतियनकिमाला गले वैजयन्तिमाला सुरनर मुनिवृन्दा ।
ओं जय गौरीनन्दा ॥ ४॥

ratnajaḍita simhāstana sohata gaṇapati ānandā hari gaṇapati ānandā |
gale motiyanakimālā gale vaijayantimālā suranara munivṛndā |
oṁ jaya gaurīnandā ... || 4 ||


मूषकवाहन राजत शिवसुत आनन्दा हरि शिवसुत आनन्दा ।
भजत शिवानन्दस्वामी जपत हरिहरस्वामी भेटत भवफण्डा ।
ओं जय गौरीनन्दा ॥ ५॥

mūṣakavāhana rājata śivasuta ānandā hari śivasuta ānandā |
bhajata śivānandasvāmī japata hariharasvāmī bheṭata bhavaphaṇḍā |
oṁ jaya gaurīnandā ... || 5 ||


ओं जय गौरीनन्दा हरि जय गिरिजानन्दा ।
गणपति आनन्दकन्दा गुरु गणपति आनन्दकन्दा ।
मैं चरणनवन्दा । ओं जय गौरीनन्दा ॥ ६॥

oṁ jaya gaurīnandā hari jaya girijānandā |
gaṇapati ānandakandā guru gaṇapati ānandakandā |
maiṁ caraṇanavandā | oṁ jaya gaurīnandā || 6 ||



ओं गौरीगणेष कर्तोकलेष माता पर्वती पिता महेश ।
ऋद्धी सिद्धी के दत्त श्री सिद्ध गजानन्द भगवन की जय ॥

oṁ gaurīgaṇeṣa kartokaleṣa mātā parvatī pitā maheśa |
ṛddhī siddhī ke datta śrī siddha gajānanda bhagavana kī jaya ||



॥ इति श्रीगणपतिजी की आरति समाप्त ॥

|| iti śrīgaṇapatijī kī ārati samāpta ||

[sarabhanga]

श्रिशिवस्तुतिः
|| śriśivastutiḥ ||



नमस्तुङ्गशिरश्चुम्बिचन्द्रचामरचारवे ।
त्रैलोक्यनगरारम्भमूलस्तम्भाय शम्भवे ॥१॥

namastuṅgaśiraścumbicandracāmaracārave |
trailokyanagarārambhamūlastambhāya śambhave ||1||


चन्द्राननार्धदेहाय चन्द्रांशुसितमूर्तये ।
चन्द्रार्कानलनेत्राय चन्द्रार्धशिरसे नमः ॥२॥

candrānanārdhadehāya candrāṁśusitamūrtaye |
candrārkānalanetrāya candrārdhaśirase namaḥ ||2||

[sarabhanga]

नन्दिस्तवः
|| nandistavah ||



कण्ठालङ्कारघण्टाघणघणरणिताध्मातरोदःकटाहः
कण्ठेकालाधिरोहोचितघनमुभगंभावुकस्निग्धपृष्ठः ।

kanthālankāraghantāghanaghanaranitādhmātarodahkatāhah
kanthekālādhirohocitaghanamubhagambhāvukasnigdhaprishthah |

साक्षाद्धर्मोवपुष्मान्धवलककुदनिर्धूतकैलासकूटः
कूटस्थोवःककुद्मान्निविडतरतमःस्तोमतृण्यांवितृण्यात् ॥

sākshāddharmovapushmāndhavalakakudanirdhūtakailāsakūtah
kūtasthovahkakudmānnividataratamahstomatrinyāmvitrinyāt ||

[sarabhanga]

शिवशिरोमालिकास्तुतिः
|| śivaśiromālikāstutiḥ ||



पित्रोः पादाब्जसेवागतगिरितनयापुत्रप्त्रातिभीतक्षुभ्यद्भूषाभुजङ्गश्वसनगुरुमुरुद्दीप्तनेत्राग्नितापात् ।

pitroḥ pādābjasevāgatagiritanayāputraptrātibhītakṣubhyadbhūṣābhujaṅgaśvasanagurumuruddīptanetrāgnitāpāt |


स्विद्यन्मौलीन्दुखण्डस्रुतबहुलसुधासेकसंजारजीवा पूर्वाधीतं पठन्ती ह्यवतु विधिशिरोमालिका शूलिनो वः ॥

svidyanmaulīndukhaṇḍasrutabahulasudhāsekasaṁjārajīvā pūrvādhītaṁ paṭhantī hyavatu vidhiśiromālikā śūlino vaḥ ||

[sarabhanga]

भगवान् शिवशङ्कर
|| bhagavān śivaśaṅkara ||



हरि कर दीपक बजावें संख सुरपति गनपति ज्ञाँज्ञ भैरों ज्ञालर ज्ञरत हैं ।
नारदके कर बीन सारदा गावत जस चारिमुख चारि वेद बिधि उचरत हैं ॥

hari kara dīpaka bajāveṁ saṁkha surapati ganapati jñāṁjña bhairoṁ jñālara jñarata haiṁ |
nāradake kara bīna sāradā gāvata jasa cārimukha cāri veda bidhi ucarata haiṁ ||


षटमुख रटत शस्रमुख सिव सिव सनकसनंदनादि पाण्यन परत हैं ।
बालकृष्णा तीनि लोक तीस और तीनि कोटि एते शिवशङ्करकी आरति करत हैं ॥

ṣaṭamukha raṭata śasramukha siva siva sanakasanaṁdanādi pāṇyana parata haiṁ |
bālakṛṣṇā tīni loka tīsa aura tīni koṭi ete śivaśaṅkarakī ārati karata haiṁ ||

[sarabhanga]

सर्पमन्त्रः
|| sarpamantraḥ ||


सर्पापसर्प भद्रं ते दूरं गच्छ महाविष ।
जनमेजयस्ययज्ञान्ते आस्तीकवचनं स्मर ॥


sarpāpasarpa bhadraṁ te dūraṁ gaccha mahāviṣa |
janamejayasyayajñānte āstīkavacanaṁ smara ||

[sarabhanga]

श्री कृष्ण ध्यान
|| śrī kṛṣṇa dhyāna ||



वंशीविभूषितकरान्नवनोरदाभात्
पीताम्बरादरुणबिम्बफलाधरोष्ठात् ।

vaṁśīvibhūṣitakarānnavanoradābhāt
pītāmbarādaruṇabimbaphalādharoṣṭhāt |


पूर्णेन्दूसुन्दरसुखादरविन्दनेत्रात्
कृष्णात् परं किमपि तत्त्वमहं न जाने ॥

pūrṇendūsundarasukhādaravindanetrāt
kṛṣṇāt paraṁ kimapi tattvamahaṁ na jāne ||

[sarabhanga]

श्री नवनागनामस्तोत्रम्
|| śrī navanāganāmastotram ||



अनन्तं वासुकिं शेषं पद्यनाभ च कम्बलम् ।
शङ्खपालं धार्तराष्ट्रं तक्षकं कालियां तथा ॥
एतानि नवनामानि नागानां च महात्मनाम् ।
सायंकाले पठेन्नित्यं प्रातःकाले विशेषतः ॥
तस्मै विषभयं नास्ति सर्वत्र विजयी भवेत ॥



anantaṁ vāsukiṁ śeṣaṁ padyanābha ca kambalam |
śaṅkhapālaṁ dhārtarāṣṭraṁ takṣakaṁ kāliyāṁ tathā ||

etāni navanāmāni nāgānāṁ ca mahātmanām |
sāyaṁkāle paṭhennityaṁ prātaḥkāle viśeṣataḥ ||

tasmai viṣabhayaṁ nāsti sarvatra vijayī bhaveta ||

[sarabhanga]

श्री सरस्वती वन्दना
|| śrī sarasvatī vandanā ||



या कुन्देन्दु तुषारहारधवला या शुभ्रवस्त्रावृता या वीणावरदण्डमिण्डतकरा या श्वेतपद्यासना ।
या ब्रह्माच्युतशङ्करप्रभृतिभिर्देवैः सदा वन्दिता सा मां पातु सरस्वती भगवती निःशेष जाड्यापहा ॥


yā kundendu tuṣārahāradhavalā yā śubhravastrāvṛtā yā vīṇāvaradaṇḍamiṇḍatakarā yā śvetapadyāsanā |
yā brahmācyutaśaṅkaraprabhṛtibhirdevaiḥ sadā vanditā sā māṁ pātu sarasvatī bhagavatī niḥśeṣa jāḍyāpahā ||

[Arjuna]

y? kundendu tu??rah?radhaval? y? ?ubhravastr?v?t?d y? v???varada??ami??atakar? y? ?vetapady?san? |
y? brahm?cyuta?a?karaprabh?tibhirdevai? sad? vandit? s? m?? p?tu sarasvat? bhagavat? ni??e?a j??ac?pah? ||[/CENTER]

Namaste Sarabhanga,

It should be "yA shubhravastrAvR^itA yA..." (there is no "vR^itAd"), or optionally "shubhravastrAnvitA."
And also "jADyApahA" is correct (instead of "jADacApahA").

[sarabhanga]

Namaste Arjuna,

vRtAt yA correctly becomes vRtAdyA by sandhi. ;)

The final jADacApahA, however, is certainly mistaken and should read as jADyApahA. And I have corrected the original post. :)

[sarabhanga]

अथ शिववन्दना
|| atha śivavandanā ||



ओं शिवहरशङ्कर गौरीशं वन्दे गङ्गाधरमीशम् ।
शिव रुद्रं पशुपतिमीशानं कलये काशीपुरिनाथम् ॥१॥
भज भाललोचन परमानन्द नीलकण्ठ तव शरणम् ।
शिव असुरनिकंदन भवदुःखभञ्जन सेवक के प्रतिपाला ॥२॥
आवागमन निवारो शङ्कर भज शिव बारम्बार ॥३॥
ओं शिवहर शम्भु सदाशिव साम्ब हरिहर सदा सदाशिव साम्ब ॥ ४॥
ओं हरभज शम्भु सदाशिव साम्ब हरिहर सदा सदाशिव साम्ब ॥५॥
ओं जयजय शम्भु सदाशिव साम्ब हरिहर सदा सदाशिव साम्ब ॥६॥



oṁ śivaharaśaṅkara gaurīśaṁ vande gaṅgādharamīśam |
śiva rudraṁ paśupatimīśānaṁ kalaye kāśīpurinātham || 1 ||

bhaja bhālalocana paramānanda nīlakaṇṭha tava śaraṇam |
śiva asuranikaṁdana bhavaduḥkhabhañjana sevaka ke pratipālā || 2 ||

āvāgamana nivāro śaṅkara bhaja śiva bārambāra || 3 ||

oṁ śivahara śambhu sadāśiva sāmba harihara sadā sadāśiva sāmba || 4 ||
oṁ harabhaja śambhu sadāśiva sāmba harihara sadā sadāśiva sāmba || 5 ||
oṁ jayajaya śambhu sadāśiva sāmba harihara sadā sadāśiva sāmba || 6 ||

[Arjuna]

Namaste Arjuna,
vRtAt yA correctly becomes vRtAdyA by sandhi. ;)


It could have become that (i am aware of sandhi rules ;) ), but here it is merely "yA shubhravastrAvR^itA yA vINAvaradaNDamaNDitakarA..." — why do U suppose it should be "vR^itAt"?

[sarabhanga]

Namaste Arjuna,

“yA kundendu tuSArahAradhavalA yA shubhravastrAvRtAt …” is the wording as I received it.

The suffix -vRta has the same form in all genders, and vRtA is only possible with the ablative vRtAt.
vRta would be grammatically correct, although the vowel has to be long.
The spelling could be vRttA, although only with particular (less appropriate) meanings.

The nominative singular feminine past participle of vR, however, certainly is vRtA, and I must agree that yA shubhravastrAvRtA yA is preferable.

I will adjust the original post (once again). Thanks for pointing this out. :)

[sarabhanga]

एकश्लोकी
|| ekaślokī ||



किं ज्योतिस्तवभानुमानहनि मे रात्रौ प्रदीपादिकं स्यादेवं रविदीपदर्शनवोधौ किं ज्योतिराख्याहि मे ।
चक्षुस्तस्य निमीलनादिसमये किं धीर्धियो दर्शने किं तत्राहमतो भवान्परमकं ज्योतिस्तदस्मि प्रभो ॥


kiṁ jyotistavabhānumānahani me rātrau pradīpādikaṁ syādevaṁ ravidīpadarśanavodhau kiṁ jyotirākhyāhi me |
cakṣustasya nimīlanādisamaye kiṁ dhīrdhiyo darśane kiṁ tatrāhamato bhavānparamakaṁ jyotistadasmi prabho ||



॥ इति श्रीमत्परमहंसपरिव्राजकाचार्यस्य श्रीगोविन्दभगवत्पूज्यपादशिष्यस्य श्रीमच्छङ्करभगवतः कृतौ एकश्लोकी संपूर्णा ॥
|| iti śrīmatparamahaṁsaparivrājakācāryasya śrīgovindabhagavatpūjyapādaśiṣyasya śrīmacchaṅkarabhagavataḥ kṛtau ekaślokī saṁpūrṇā ||

[sarabhanga]

शम्भु स्तुति
|| śambhu stuti ||




महादेव शम्भु सभी बात पूरे लपेटे जटाजूटा खावें धतूरे ।
चढें शीश गङ्गा भुजङ्गा विराजे रहे देव नङ्गा सभी काम साजे ॥१॥

mahādeva śambhu sabhī bāta pūre lapeṭe jaṭājūṭā khāveṁ dhatūre |
caḍheṁ śīśa gaṅgā bhujaṅgā virāje rahe deva naṅgā sabhī kāma sāje || 1 ||


कैलाश राणा शिवचन्द्र मूले फणीन्द्र माथे मुकुटो जलहरी ।
कारुण्य शम्भु भव दुःख हारी तुझ बिन शम्भु मुझ कौन तारी ॥२॥

kailāśa rāṇā śivacandra mūle phaṇīndra māthe mukuṭo jalaharī |
kāruṇya śambhu bhava duḥkha hārī tujha bina śambhu mujha kauna tārī || 2 ||


वैराग्य योगी शिव शूल पाणी सदा समाधी निज बोध वाणी ।
उमा निवासा त्रिपुरान्त कारी तुझ बिन शम्भु मुझ कौन तारी ॥३॥

vairāgya yogī śiva śūla pāṇī sadā samādhī nija bodha vāṇī |
umā nivāsā tripurānta kārī tujha bina śambhu mujha kauna tārī || 3 ||


अपार संसार समूद्र मध्ये समय जतो मे शरणं किमस्ते ।
गुरु कृपालु कृपाय तवैव विशेश पाद्यं भुज दीर्घ नौका ॥४॥

apāra saṁsāra samūdra madhye samaya jato me śaraṇaṁ kimaste |
guru kṛpālu kṛpāya tavaiva viśeśa pādyaṁ bhuja dīrgha naukā || 4 ||

[sarabhanga]

श्रीशिवजटाजूटस्तुतिः
|| śrīśivajaṭājūṭastutiḥ ||




स धूर्जटिजटाजूटो जायतां विजयाय वः ।
यत्रैकपलितभ्रान्तिं करोत्यद्यापि जाह्नवी ॥

चूडापीडकपालसंकुलगलन्मन्दाकिनीवारयो विद्युत्प्रायललाटलोचनपुटज्योतिर्विमिश्रत्विषः ।
पान्तु त्वामकठोरकेतकशिखासंदिग्धमुग्धेन्दवो भूतेशस्य भूजङ्गवल्लिवलयस्रन्नद्धजूटा जटाः ॥१॥
गङ्गावारिभिरुक्षिताः फणिफणैरुत्पल्लवास्तच्छिखारत्नैः कोरकिताः सितांशुकया स्मेरैकपुष्पश्रियः ।
आनन्दाश्रुपरिप्लुताक्षिहुतभुग्धूमैर्मिलद्दोहदा नाल्पं कल्पलताः फलं ददतु वोऽभिष्टं जटा धूर्जटेः ॥२॥

॥ इति श्रीशिवजटाजूटस्तुतिः सम्पूर्णा ॥





sa dhūrjaṭijaṭājūṭo jāyatāṁ vijayāya vaḥ |
yatraikapalitabhrāntiṁ karotyadyāpi jāhnavī ||

cūḍāpīḍakapālasaṁkulagalanmandākinīvārayo vidyutprāyalalāṭalocanapuṭajyotirvimiśratviṣaḥ |
pāntu tvāmakaṭhoraketakaśikhāsaṁdigdhamugdhendavo bhūteśasya bhūjaṅgavallivalayasrannaddhajūṭā jaṭāḥ || 1 ||

gaṅgāvāribhirukṣitāḥ phaṇiphaṇairutpallavāstacchikhāratnaiḥ korakitāḥ sitāṁśukayā smeraikapuṣpaśriyaḥ |
ānandāśrupariplutākṣihutabhugdhūmairmiladdohadā nālpaṁ kalpalatāḥ phalaṁ dadatu vo'bhiṣṭaṁ jaṭā dhūrjaṭeḥ || 2 ||


|| iti śrīśivajaṭājūṭastutiḥ sampūrṇā ||

[sarabhanga]

गौरीश्वरस्तुतिः
|| gaurīśvarastutiḥ ||



दिव्यं वारि कथं यतः सुरधुनी मौलौ कथं पावको दिव्यं तद्धि विलोचनं कथमहिर्दिव्यं स चाङ्गे तव ।
तस्माद्द्यूतविधौ त्वयाऽद्य मुषितो हारः परित्यज्यतामित्थं शैलभुवाविहस्यलपितः शम्भुः शिवायास्तु वः ॥१॥

divyaṁ vāri kathaṁ yataḥ suradhunī maulau kathaṁ pāvako divyaṁ taddhi vilocanaṁ kathamahirdivyaṁ sa cāṅge tava |
tasmāddyūtavidhau tvayā'dya muṣito hāraḥ parityajyatāmitthaṁ śailabhuvāvihasyalapitaḥ śambhuḥ śivāyāstu vaḥ ||1||


श्रीकण्ठस्य सकृत्तिकार्द्रभुरणी मूर्तिः सदा रोहिणी ज्येष्ठा भाद्रपदा पुनर्वसुयुता चित्रा विशाखान्विता ।
दिश्यादक्षतहस्तमूलघटिताषाढा मघालङ्कृता श्रेयो वै श्रवणान्विता भगवतो नक्षत्रपालीव वः ॥२॥

śrīkaṇṭhasya sakṛttikārdrabhuraṇī mūrtiḥ sadā rohiṇī jyeṣṭhā bhādrapadā punarvasuyutā citrā viśākhānvitā |
diśyādakṣatahastamūlaghaṭitāṣāḍhā maghālaṅkṛtā śreyo vai śravaṇānvitā bhagavato nakṣatrapālīva vaḥ ||2||


एषा ते हर का सुगात्रि कतमा मूर्ध्नि स्थिता किं जटा हंसः किं भजते जटां नहि शशी चन्द्रो जलं सेवते ।
मुग्धे भूतिरियं कृतोऽत्र सलिलं भूतिस्तरङ्गायते एवं यो विनिगूहते त्रिपथगां पायात्स वः शङ्करः ॥३॥

eṣā te hara kā sugātri katamā mūrdhni sthitā kiṁ jaṭā haṁsaḥ kiṁ bhajate jaṭāṁ nahi śaśī candro jalaṁ sevate |
mugdhe bhūtiriyaṁ kṛto'tra salilaṁ bhūtistaraṅgāyate evaṁ yo vinigūhate tripathagāṁ pāyātsa vaḥ śaṅkaraḥ ||3||



॥ इति गौरीस्वरस्तुतिः सम्पूर्णा ॥
|| iti gaurīsvarastutiḥ sampūrṇā ||

[sarabhanga]

oM bhUr bhuvaH svaH !

[sarabhanga]

अथ पुष्पाञ्जलिः
|| atha puṣpāñjaliḥ ||





हरिः ॐ यज्ञेन यज्ञमयजन्त देवास्तानि धर्माणि प्रथमान्यासन् ।
तेह नाकं महिमानः सचन्ते यत्र पूर्वे साध्याः सन्ति देवाः ॥१॥

ॐ राजाधिराजाय प्रसह्यसाहिने ।
नमो वयं वैश्रवणाय कुर्महे ।
समे कामाङ्कामकामाय सन्तु ।
मह्यं कामेश्वरो वैश्रवणो ददातु ।
कुबेराय वैश्रवणाय महाराजाय नमः ॥२॥

ॐ स्वस्ति साम्राज्यं भौज्यं स्वाराज्यं वैराज्यं पारमेष्ठायं राज्यं महाराज्यमाधिपत्यं स्यमन्तपर्यायी स्यात्सार्वभौमः सार्वायुष आन्तादापरार्धात्पृथिव्यै समुद्रपर्यन्ताया एकराडिति तदप्येषः श्लोकोऽभिगीतो मरुतः परिवेष्टारो मरूत्तस्नावसया गृहे ।
आविक्षितस्य कामप्रेर्विश्वेदेवाः सभासद इति ॥३॥

ॐ विश्वतश्चक्षुरुत विश्वतो मुखं विश्वतौ बाहुरुत विश्वतस्मात् ।
सम्बाहुभ्यां धमति सम्पतत्रैर्द्याभूमी जनयन्देव एकः ॥४॥

ॐ तत्पुरुषाय विद्महे महादेवाय धीमहि ।
तन्नो रुद्रः प्रचोदयात् ॥५॥

नानासुगन्धपुष्पाणि यथाकालोद्भवानि च ।
पुष्पाञ्जलिर्मया दत्ता गृहाण परमेश्वर ॥६॥





hariḥ om yajñena yajñamayajanta devāstāni dharmāṇi prathamānyāsan |
teha nākaṁ mahimānaḥ sacante yatra pūrve sādhyāḥ santi devāḥ ||1||

om rājādhirājāya prasahyasāhine |
namo vayaṁ vaiśravaṇāya kurmahe |
same kāmāṅkāmakāmāya santu |
mahyaṁ kāmeśvaro vaiśravaṇo dadātu |
kuberāya vaiśravaṇāya mahārājāya namaḥ ||2||

om svasti sāmrājyaṁ bhaujyaṁ svārājyaṁ vairājyaṁ pārameṣṭhāyaṁ rājyaṁ mahārājyamādhipatyaṁ syamantaparyāyī syātsārvabhaumaḥ sārvāyuṣa āntādāparārdhātpṛthivyai samudraparyantāyā ekarāḍiti tadapyeṣaḥ śloko'bhigīto marutaḥ pariveṣṭāro marūttasnāvasayā gṛhe |
āvikṣitasya kāmaprerviśvedevāḥ sabhāsada iti ||3||

om viśvataścakṣuruta viśvato mukhaṁ viśvatau bāhuruta viśvatasmāt |
sambāhubhyāṁ dhamati sampatatrairdyābhūmī janayandeva ekaḥ ||4||

om tatpuruṣāya vidmahe mahādevāya dhīmahi |
tanno rudraḥ pracodayāt ||5||

nānāsugandhapuṣpāṇi yathākālodbhavāni ca |
puṣpāñjalirmayā dattā gṛhāṇa parameśvara ||6||

[sarabhanga]

Navagraha Vandana


Let Brahma, Vishnu, Shiva, the Sun, Moon, Mars, Mercury,
Jupiter, Venus, Saturn, the ascending and descending Nodes,
Let all the Celestials make the morning auspicious for me!

[sarabhanga]

गुरु प्रणामः
|| guru praṇāmaḥ ||


ओं नमोऽस्तु गुरवे तस्मै इष्टदेवस्वरूपिणे ।
यस्य वाक्यामृतं हन्ति विषं संसारसंज्ञकम् ॥

oṁ namo'stu gurave tasmai iṣṭadevasvarūpiṇe |
yasya vākyāmṛtaṁ hanti viṣaṁ saṁsārasaṁjñakam ||


Salutations to that Guru who is the tutelary Deity incarnate,
The nectar of whose speech destroys the poison named Samsara.

[sarabhanga]

अहं देवो न चान्योऽस्मि ब्रह्मैवाहं न शोकभाक् ।
सच्चिदानन्दरूपोऽहं नित्यमुक्तस्वभाववान् ॥

ahaṁ devo na cānyo'smi brahmaivāhaṁ na śokabhāk |
saccidānandarūpo'haṁ nityamuktasvabhāvavān ||


I am divine and not anything else. I am, indeed, Brahman, above all sorrows;
My form is existence, intelligence, and bliss; and eternally free is my nature.

[sarabhanga]

अखण्डमण्डलाकारं व्याप्तं येन चराचरम् ।
तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः ॥

akhaṇḍamaṇḍalākāraṁ vyāptaṁ yena carācaram |
tatpadaṁ darśitaṁ yena tasmai śrīgurave namaḥ ||


Salutations to that glorious Guru who has shown me that Supreme Being, who in the form of a sphere of unbroken glory pervades this world of moving and non-moving beings.

[sarabhanga]

त्वमेव माता च पिता त्वमेव त्वमेव बन्धुश्च सखा त्वमेव ।
त्वमेव विद्या द्रविणं त्वमेव त्वमेव सर्वं मम देवदेव ॥

tvameva mātā ca pitā tvameva tvameva bandhuśca sakhā tvameva |
tvameva vidyā draviṇaṁ tvameva tvameva sarvaṁ mama devadeva ||


Thou art verily my mother, Thou art the father, indeed,
Thou art my friend and companion as well.
Thou, indeed, art my learning, and also my wealth,
Thou art my all in all, O Lord, Thou art the God of Gods.

[satay]

[CENTER]त्वमेव माता च पिता त्वमेव त्वमेव बन्धुश्च सखा त्वमेव ।
त्वमेव विद्या द्रविणं त्वमेव त्वमेव सर्वं मम देवदेव ॥


:)

This shloka brought back a lot of old (pleasant) memories.

[sarabhanga]

Acamana Mantra


That highest place of the All-pervading, the wise ones ever perceive;
As roams the Eye in the Sky (with unobstructed gaze).

[sarabhanga]

गायत्री मन्त्रः
|| gāyatrī mantrah ||

ओं तत् सवितुर्वरेण्यं भर्गो देवस्य धीमहि । धियो यो नः प्रचोदयात् ॥

om tat saviturvarenyam bhargo devasya dhīmahi | dhiyo yo nah pracodayāt ||

We meditate upon the adorable light of that shining Creator, who incites our Buddhi.


The unfoldment (pracodana) of the Intellect or Buddhi (dhi) is facilitated by meditation on this sacred Mantra.

And the meditation affirms: yo'haMso'sausoyo'sau'ham.



What I am that He is, what He is that I am.

:)

[saidevo]

प्रातः करदर्शन मन्त्रः
|| prātah karadarśana mantrah ||


कराग्रे वसते लक्ष्मीः करमध्ये सरस्वती ।
karāgre vasate lakshmīh karamadhye sarasvatī |

करमूले तु गोविन्दः प्रभाते करदर्शनम् ॥
karamūle tu govindah prabhāte karadarśanam ||

It would be helpful for people like me who have started learning Samskritam, if Sri Sarabanga can also give a phrase-wise meaning, a comprehensive meaning with a brief analysis of the purport of the shloka.

There is another version of this shloka where 'govindah' is replaced by 'gowri syAd', which is more logical to me, as the shloka involves a prayer to Durga-Lakshmi-Sarasvati as the first thing to do in the morning.

Let me attempt a phrase-wise meaning (Sarabhanga may please correct me):

karAgre vasate lax^mI - Lakshmi dwells at the end of hands (fingertips)
karamadh^ye saras^vatI - Sarasvati dwells at the middle of hands (palms)
karamUle tu gaurI s^yAt - (and) Gowri dwells at the root of the hands (wrists)
prabhAte karadarshana.m.. - Hava a darshan of your hands (as the first thing) in the morning.

Analysis:
We use our fingertips to count money, receive and distribute wealth. Like the things at our fingertips, wealth is not permanent: it is meant for using and distributing, not keeping. This is the lesson Lakshmi teaches us taking abode in our fingertips.

As we read a book, we hold it safely, in the palm of our hand. (Happily, in English the term palm also refers to the palm-leaves used to store knowledge in ancient Bharat). Since palm is a relatively safer part to keep things that are more stable, Sarasvati dwells in our palms and teaches us this truth.

We use our wrists to defend ourselves, as in karate. Wrists are the seat of shakti and courage. They are the root from where the other parts of the hand grow. Therefore, Gowri, dwelling at our wrists, teaches us to go to the root of manifestations. When we do it we will find that shakti is behind all manifestations and that the root of that shakti itself is the one God Brahman, since it emanates from Him.

[sarabhanga]

Namaste Saidevo,

lakSmI is a sign or a token, and thus both coin and the sensitive identifying whorls of the finger-prints ~ also known as padmA.

sarasvatI is a region abounding in pools ~ and thus the cupped palms of the hands.

And govinda (as the wrists) is the chief of the herd ~ the twin driver who holds the reins and controls all of the above (also known as kRSNa or naranArAyaNa).

I have presented the mantra as it was spoken to me, but of course there are variations, and each would be specific to particular lineages. And your version is obviously pure Shakta.

Viewing the following attachment should help to clarify the triple formula that is preferred by my own Gurus.

See: 93.

[sarabhanga]

We meditate on that adorable Light of the Savita, which incites our Buddhi.

[sarabhanga]

We obtain desirable food (through the grace) of that Deva Savita who directs our intelligence.

[sarabhanga]

|| auM || tat savitur varenyam | bhargo devasya dhīmahi | dhiyo yo nah pracodayāt ||

This of Savitri, to be chosen; the splendor of the god we meditate on; who should stir up our thoughts.

We meditate on that adorable light of the divine Savitri who should rouse our thoughts.

[sarabhanga]

Let us reflect on that adorable Light of Savitri who quickens our understanding.

May we attain that excellent Glory of Savitri: so may he stimulate our praise.

[sarabhanga]

This is the Hadividya:

॥ ह स क ह ल ह्रीं । क ए ई ल ह्रीं । स क ल ह्रीं ॥
|| ha sa ka ha la hrīm | ka e ī la hrīm | sa ka la hrīm ||

And this is the Kadividya:

॥ क ए ई ल ह्रीं । ह स क ह ल ह्रीं । स क ल ह्रीं ॥
|| ka e ī la hrīm | ha sa ka ha la hrīm | sa ka la hrīm ||

[sarabhanga]

There is also a Gayatri that should be whispered into the ear of an animal before it is killed, so that it is sure to be reborn in a higher form, and the one who does the killing cannot be faulted.

And the traditional sanctity of ALL life is shown by the following mantra, which should be repeated before cutting a living plant or picking its flowers (and especially before cutting wood from trees):


औषधि वन्दनम्
|| aushadhi vandanam ||


ओं आयुर्बलं यशो वर्चः प्रजाः पशुवसूनि च ।
om āyurbalam yaśo varcah prajām paśuvasūni ca |

ब्रह्म प्रज्ञाञ्च मेधाञ्च त्वं नो देहि वनस्पते ॥
brahma prajñāñca medhāñca tvam no dehi vanaspate ||



Oh Forest Lord (or Lord of all desirable things)! Give thou to us long life and strength and fame, with brilliance, sons, cattle, and riches too. Give us, O Lord, divine Wisdom and Intelligence.



And from the Tarpana (“Peace Offering”):


ओं आब्रह्मस्तम्बपर्यन्तं जगत्त्रिप्यतु ॥
oM AbrahmastambaparyantaM jagattripyatu ||

Om! From Brahma down to the humblest tuft of grass, let the whole world be satisfied!
;)

[sarabhanga]

Snana (Bathing) Mantras


O ye Ganga, Yamuna, Godavari, Sarasvati, Narmada, Sindhu, and Kaveri, make your abode in this water.

O earth, trod by horses, charged by chariots, trod by Vishnu himself! Thou art the holder of wealth.
I hold you on my head. Protect me at every step.

[yajvan]

Hari Om
~~~~~



And this is the Kadividya: panchdasi mantra (edited by yajvan 7-8-07)

॥ क ए इ ल ह्रीं । ह स क ह ल ह्रीं । स क ल ह्रीं ॥


|| ka e i la hrīm | ha sa ka ha la hrīm | sa ka la hrīm ||


Namaste sarabhanga,
AS I read your most recent post, I started to page though all the others.
This sodasi mantra of Sri Vidya, or Sundari with its 3 khandas, and 3 peaks or kuta's for Kadi-vidya is of great importance:

The 1st kuta is Her Divine Face: Ka e i la hrim
2nd kuta is her body : ha sa ka ha la hrim
3rd kuta is below Her hips: Sa ka la hrim
And the crowning bijaksara, attributed to Kamalamika.
Each of the first 3 kuta's end with Hrim; This Hrim is very dear to the Tantrics . Equal to Om.

This Hrim is the expression of akasha tattva, my most favorite element, as everything exists within it. Jai Hrim Nama!

The 15 bija's = panchdasi mantra is equal to the 15 tithi's of Chandra's travels in the heavens. It is when the Divine sujects Herself to time, She becomes the tithi's. With 15 bija's we have the panchadasi mantra, With the 16th, and the crowning bija vibration we find the transcendent, Brahman, Bhuma, Fullness, Sundari, pure consciousness.

May I request your opinion here? the use of Sodasi , without diksha...many have asked and my knowledge is one-legged here. Do you have an opinion on this?

pranams,

[sarabhanga]

Namaste Yajvan,

Great secrecy is attached to the sodasi mantra: “ Do not impart to the undeserving this sixteen-lettered lore, even if you are threatened with death. This lore must be guarded as a great secret like one’s private part. When the devotee’s mind gets absorbed at the feet of the guru, like salt in water, it is only then that the great vidya is to be communicated to him out of compassion.”

However, the pancadasi mantra (kadi-vidya only) is prescribed as suitable for use by anyone.

[yajvan]

Hari Om
~~~~~

Namaste Yajvan,

Great secrecy is attached to the sodasi mantra: “ Do not impart to the undeserving this sixteen-lettered lore, even if you are threatened with death. This lore must be guarded as a great secret like one’s private part. When the devotee’s mind gets absorbed at the feet of the guru, like salt in water, it is only then that the great vidya is to be communicated to him out of compassion.”

However, the pancadasi mantra (kadi-vidya only) is prescribed as suitable for use by anyone.

Namaste sarabhanga,
Yes, this is what I have been taught also... Hence I am of the belief this mantram is to be dispensed only by the diksha guru. Do you think (then) it be prudent to keep the mantra up on HDF? I have modified my last post to reflect panchdasi mantra, and comply to the secrecy there of ... And additional guidance on this is always welcomed.

pranams,

[sm78]

However, the pancadasi mantra (kadi-vidya only) is prescribed as suitable for use by anyone.

Is that so ? I thought the Bala-Tripura mantra, a sort of preparatory to Kadi Krama also requires initiation. Entry to Sri Vidya, whatever be the mantra needs to start with initiation. That's what I thought anyway.

[sarabhanga]

Namaste Yajvan,

This is a difficult question. I presented the mantras only out of interest, and without any explanation. Although the vidya is much more than just a collection of letters, and I cannot imagine what one would do with this sacred formula without a deeper understanding. To avoid any possible offence, however, perhaps only the kadi-vidya pancadasi should be explicitly stated.

[sarabhanga]

Namaste Singhi,

I see that you have visited Budha Madhyamaheshvar. Excellent! :) It certainly is an inspiring location.

The Pancadaśi Kadi-vidya (Kali-krama) has already been popularized by the Lalita Triśati Stotram.
So, unless there is some restriction on this glorious namavali, there can be no objection to presenting the basic Pancadaśi mantra.



lalitātriśatīstotram

ककाररूपा कल्याणी कल्याणगुणशालिनी।
कल्याणशैलनिलया कमनीया कलावती॥ १ ॥
कमलाक्शी कल्मषघ्नी करुणामृत सागरा।
कदम्बकाननावासा कदम्ब कुसुमप्रिया॥ २ ॥
कन्दर्पविद्या कन्दर्प जनकापाङ्ग वीक्शणा।
कर्पूरवीटी सौरभ्य कल्लोलित ककुप्तटा॥ ३ ॥
कलिदोषहरा कंजलोचना कम्रविग्रहा।
कर्मादि साक्शिणी कारयित्री कर्मफलप्रदा॥ ४ ॥

kakārarūpā kalyāṇī kalyāṇaguṇaśālinī |
kalyāṇaśailanilayā kamanīyā kalāvatī || 1 ||
kamalākśī kalmaṣaghnī karuṇāmṛta sāgarā |
kadambakānanāvāsā kadamba kusumapriyā || 2 ||
kandarpavidyā kandarpa janakāpāṅga vīkśaṇā |
karpūravīṭī saurabhya kallolita kakuptaṭā || 3 ||
kalidoṣaharā kaṁjalocanā kamravigrahā |
karmādi sākśiṇī kārayitrī karmaphalapradā || 4 ||

एकाररूपा चैकाक्शर्येकानेकाक्शराकृतिः।
एतत्तदित्यनिर्देश्या चैकानन्द चिदाकृतिः॥ ५ ॥
एवमित्यागमाबोध्या चैकभक्ति मदर्चिता।
एकाग्रचित्त निर्ध्याता चैषणा रहिताद्दृता॥ ६ ॥
एलासुगंधिचिकुरा चैनः कूट विनाशिनी।
एकभोगा चैकरसा चैकैश्वर्य प्रदायिनी॥ ७ ॥
एकातपत्र साम्राज्य प्रदा चैकान्तपूजिता।
एधमानप्रभा चैजदनेकजगदीश्वरी॥ ८ ॥
एकवीरदि संसेव्या चैकप्राभव शालिनी।

ekārarūpā caikākśaryekānekākśarākṛtiḥ |
etattadityanirdeśyā caikānanda cidākṛtiḥ || 5 ||
evamityāgamābodhyā caikabhakti madarcitā |
ekāgracitta nirdhyātā caiṣaṇā rahitāddṛtā || 6 ||
elāsugaṁdhicikurā cainaḥ kūṭa vināśinī |
ekabhogā caikarasā caikaiśvarya pradāyinī || 7 ||
ekātapatra sāmrājya pradā caikāntapūjitā |
edhamānaprabhā caijadanekajagadīśvarī || 8 ||
ekavīradi saṁsevyā caikaprābhava śālinī |

ईकाररूपा चेशित्री चेप्सितार्थ प्रदायिनी॥ ९ ॥
ईद्दृगित्य विनिर्देश्या चेश्वरत्व विधायिनी।
ईशानादि ब्रह्ममयी चेशित्वाद्यष्ट सिद्धिदा॥ १० ॥
ईक्शित्रीक्शण सृष्टाण्ड कोटिरीश्वर वल्लभा।
ईडिता चेश्वरार्धाङ्ग शरीरेशाधि देवता॥ ११ ॥
ईश्वर प्रेरणकरी चेशताण्डव साक्शिणी।
ईश्वरोत्सङ्ग निलया चेतिबाधा विनाशिनी॥ १२ ॥
ईहाविराहिता चेश शक्ति रीषत् स्मितानना।

īkārarūpā ceśitrī cepsitārtha pradāyinī || 9 ||
īddṛgitya vinirdeśyā ceśvaratva vidhāyinī |
īśānādi brahmamayī ceśitvādyaṣṭa siddhidā || 10 ||
īkśitrīkśaṇa sṛṣṭāṇḍa koṭirīśvara vallabhā |
īḍitā ceśvarārdhāṅga śarīreśādhi devatā || 11 ||
īśvara preraṇakarī ceśatāṇḍava sākśiṇī |
īśvarotsaṅga nilayā cetibādhā vināśinī || 12 ||
īhāvirāhitā ceśa śakti rīṣat smitānanā |

लकाररूपा ललिता लक्श्मी वाणी निषेविता॥ १३ ॥
लाकिनी ललनारूपा लसद्दाडिम पाटला।
ललन्तिकालसत्फाला ललाट नयनार्चिता॥ १४ ॥
लक्शणोज्ज्वल दिव्याङ्गी लक्शकोट्यण्ड नायिका।
लक्श्यार्था लक्शणागम्या लब्धकामा लतातनुः॥ १५ ॥
ललामराजदलिका लम्बिमुक्तालताञ्चिता।
लम्बोदर प्रसूर्लभ्या लज्जाढ्या लयवर्जिता॥ १६ ॥

lakārarūpā lalitā lakśmī vāṇī niṣevitā || 13 ||
lākinī lalanārūpā lasaddāḍima pāṭalā |
lalantikālasatphālā lalāṭa nayanārcitā || 14 ||
lakśaṇojjvala divyāṅgī lakśakoṭyaṇḍa nāyikā |
lakśyārthā lakśaṇāgamyā labdhakāmā latātanuḥ || 15 ||
lalāmarājadalikā lambimuktālatāñcitā |
lambodara prasūrlabhyā lajjāḍhyā layavarjitā || 16 ||

ह्रींकार रूपा ह्रींकार निलया ह्रींपदप्रिया।
ह्रींकार बीजा ह्रींकारमन्त्रा ह्रींकारलक्शणा॥ १७ ॥
ह्रींकारजप सुप्रीता ह्रींमती ह्रींविभूषणा।
ह्रींशीला ह्रींपदाराध्या ह्रींगर्भा ह्रींपदाभिधा॥ १८ ॥
ह्रींकारवाच्या ह्रींकार पूज्या ह्रींकार पीठिका।
ह्रींकारवेद्या ह्रींकारचिन्त्या ह्रीं ह्रींशरीरिणी॥ १९ ॥

hrīṁkāra rūpā hrīṁkāra nilayā hrīṁpadapriyā |
hrīṁkāra bījā hrīṁkāramantrā hrīṁkāralakśaṇā || 17 ||
hrīṁkārajapa suprītā hrīṁmatī hrīṁvibhūṣaṇā |
hrīṁśīlā hrīṁpadārādhyā hrīṁgarbhā hrīṁpadābhidhā || 18 ||
hrīṁkāravācyā hrīṁkāra pūjyā hrīṁkāra pīṭhikā |
hrīṁkāravedyā hrīṁkāracintyā hrīṁ hrīṁśarīriṇī || 19 ||

हकाररूपा हलधृत्पूजिता हरिणेक्शणा।
हरप्रिया हराराध्या हरिब्रह्मेन्द्र वन्दिता॥ २० ॥
हयारूढा सेवितांघ्रिर्हयमेध समर्चिता।
हर्यक्शवाहना हंसवाहना हतदानवा॥ २१ ॥
हत्यादिपापशमनी हरिदश्वादि सेविता।
हस्तिकुम्भोत्तुङ्क कुचा हस्तिकृत्ति प्रियांगना॥ २२ ॥
हरिद्राकुंकुमा दिग्धा हर्यश्वाद्यमरार्चिता।
हरिकेशसखी हादिविद्या हल्लामदालसा॥ २३ ॥

hakārarūpā haladhṛtpūjitā hariṇekśaṇā |
harapriyā harārādhyā haribrahmendra vanditā || 20 ||
hayārūḍhā sevitāṁghrirhayamedha samarcitā |
haryakśavāhanā haṁsavāhanā hatadānavā || 21 ||
hatyādipāpaśamanī haridaśvādi sevitā |
hastikumbhottuṅka kucā hastikṛtti priyāṁganā || 22 ||
haridrākuṁkumā digdhā haryaśvādyamarārcitā |
harikeśasakhī hādividyā hallāmadālasā || 23 ||

सकाररूपा सर्वज्ञा सर्वेशी सर्वमङ्गला।
सर्वकर्त्री सर्वभर्त्री सर्वहन्त्री सनातना॥ २४ ॥
सर्वानवद्या सर्वाङ्ग सुन्दरी सर्वसाक्शिणी।
सर्वात्मिका सर्वसौख्य दात्री सर्वविमोहिनी॥ २५ ॥
सर्वाधारा सर्वगता सर्वावगुणवर्जिता।
सर्वारुणा सर्वमाता सर्वभूषण भूषिता॥ २६ ॥

sakārarūpā sarvajñā sarveśī sarvamaṅgalā |
sarvakartrī sarvabhartrī sarvahantrī sanātanā || 24 ||
sarvānavadyā sarvāṅga sundarī sarvasākśiṇī |
sarvātmikā sarvasaukhya dātrī sarvavimohinī || 25 ||
sarvādhārā sarvagatā sarvāvaguṇavarjitā |
sarvāruṇā sarvamātā sarvabhūṣaṇa bhūṣitā || 26 ||

ककारार्था कालहन्त्री कामेशी कामितार्थदा।
कामसंजीविनी कल्या कठिनस्तन मण्डला॥ २७ ॥
करभोरुः कलानाथ मुखी कचजिताम्भुदा।
कटाक्शस्यन्दि करुणा कपालि प्राण नायिका॥ २८ ॥
कारुण्य विग्रहा कान्ता कान्तिधूत जपावलिः।
कलालापा कंबुकण्ठी करनिर्जित पल्लवा॥ २९ ॥
कल्पवल्ली समभुजा कस्तूरी तिलकाञ्चिता।

kakārārthā kālahantrī kāmeśī kāmitārthadā |
kāmasaṁjīvinī kalyā kaṭhinastana maṇḍalā || 27 ||
karabhoruḥ kalānātha mukhī kacajitāmbhudā |
kaṭākśasyandi karuṇā kapāli prāṇa nāyikā || 28 ||
kāruṇya vigrahā kāntā kāntidhūta japāvaliḥ |
kalālāpā kaṁbukaṇṭhī karanirjita pallavā || 29 ||
kalpavallī samabhujā kastūrī tilakāñcitā |

हकारार्था हंसगतिर्हाटकाभरणोज्ज्वला॥ ३० ॥
हारहारि कुचाभोगा हाकिनी हल्यवर्जिता।
हरित्पति समाराध्या हठात्कार हतासुरा॥ ३१ ॥
हर्षप्रदा हविर्भोक्त्री हार्द सन्तमसापहा।
हल्लीसलास्य सन्तुष्टा हंसमन्त्रार्थ रूपिणी॥ ३२ ॥
हानोपादान निर्मुक्ता हर्षिणी हरिसोदरी।
हाहाहूहू मुख स्तुत्या हानि वृद्धि विवर्जिता॥ ३३ ॥
हय्यङ्गवीन हृदया हरिकोपारुणांशुका।

hakārārthā haṁsagatirhāṭakābharaṇojjvalā || 30 ||
hārahāri kucābhogā hākinī halyavarjitā |
haritpati samārādhyā haṭhātkāra hatāsurā || 31 ||
harṣapradā havirbhoktrī hārda santamasāpahā |
hallīsalāsya santuṣṭā haṁsamantrārtha rūpiṇī || 32 ||
hānopādāna nirmuktā harṣiṇī harisodarī |
hāhāhūhū mukha stutyā hāni vṛddhi vivarjitā || 33 ||
hayyaṅgavīna hṛdayā harikopāruṇāṁśukā |

लकाराख्या लतापूज्या लयस्थित्युद्भवेश्वरी॥ ३४ ॥
लास्य दर्शन सन्तुष्टा लाभालाभ विवर्जिता।
लङ्घ्येतराज्ञा लावण्य शालिनी लघु सिद्धिदा॥ ३५ ॥
लाक्शारस सवर्णाभा लक्श्मणाग्रज पूजिता।
लभ्यतरा लब्ध भक्ति सुलभा लाङ्गलायुधा॥ ३६ ॥
लग्नचामर हस्त श्रीशारदा परिवीजिता।
लज्जापद समाराध्या लंपटा लकुलेश्वरी॥ ३७ ॥
लब्धमाना लब्धरसा लब्ध संपत्समुन्नतिः।

lakārākhyā latāpūjyā layasthityudbhaveśvarī || 34 ||
lāsya darśana santuṣṭā lābhālābha vivarjitā |
laṅghyetarājñā lāvaṇya śālinī laghu siddhidā || 35 ||
lākśārasa savarṇābhā lakśmaṇāgraja pūjitā |
labhyatarā labdha bhakti sulabhā lāṅgalāyudhā || 36 ||
lagnacāmara hasta śrīśāradā parivījitā |
lajjāpada samārādhyā laṁpaṭā lakuleśvarī || 37 ||
labdhamānā labdharasā labdha saṁpatsamunnatiḥ |

ह्रींकारिणी च ह्रींकरि ह्रींमध्या ह्रींशिखामणिः॥ ३८ ॥
ह्रींकारकुण्डाग्नि शिखा ह्रींकार शशिचन्द्रिका।
ह्रींकार भास्कररुचिर्ह्रींकारांभोद चञ्चला॥ ३९ ॥
ह्रींकार कन्दाङ्कुरिका ह्रींकारैक परायणाम्।
ह्रींकार दीर्घिकाहंसी ह्रींकारोद्यान केकिनी॥ ४० ॥
ह्रींकारारण्य हरिणी ह्रींकारावाल वल्लरी।
ह्रींकार पञ्जरशुकी ह्रींकाराङ्गण दीपिका॥ ४१ ॥
ह्रींकार कन्दरा सिंही ह्रींकाराम्भोज भृङ्गिका।
ह्रींकार सुमनो माध्वी ह्रींकार तरुमंजरी॥ ४२ ॥

hrīṁkāriṇī ca hrīṁkari hrīṁmadhyā hrīṁśikhāmaṇiḥ || 38 ||
hrīṁkārakuṇḍāgni śikhā hrīṁkāra śaśicandrikā |
hrīṁkāra bhāskararucirhrīṁkārāṁbhoda cañcalā || 39 ||
hrīṁkāra kandāṅkurikā hrīṁkāraika parāyaṇām |
hrīṁkāra dīrghikāhaṁsī hrīṁkārodyāna kekinī || 40 ||
hrīṁkārāraṇya hariṇī hrīṁkārāvāla vallarī |
hrīṁkāra pañjaraśukī hrīṁkārāṅgaṇa dīpikā || 41 ||
hrīṁkāra kandarā siṁhī hrīṁkārāmbhoja bhṛṅgikā |
hrīṁkāra sumano mādhvī hrīṁkāra tarumaṁjarī || 42 ||

सकाराख्या समरसा सकलागम संस्तुता।
सर्ववेदान्त तात्पर्यभूमिः सदसदाश्रया॥ ४३ ॥
सकला सच्चिदानन्दा साध्या सद्गतिदायिनी।
सनकादिमुनिध्येया सदाशिव कुटुम्बिनी॥ ४४ ॥
सकालाधिष्ठान रूपा सत्यरूपा समाकृतिः।
सर्वप्रपञ्च निर्मात्री समनाधिक वर्जिता॥ ४५ ॥
सर्वोत्तुङ्गा संगहीना सगुणा सकलेश्वरी।

sakārākhyā samarasā sakalāgama saṁstutā |
sarvavedānta tātparyabhūmiḥ sadasadāśrayā || 43 ||
sakalā saccidānandā sādhyā sadgatidāyinī |
sanakādimunidhyeyā sadāśiva kuṭumbinī || 44 ||
sakālādhiṣṭhāna rūpā satyarūpā samākṛtiḥ |
sarvaprapañca nirmātrī samanādhika varjitā || 45 ||
sarvottuṅgā saṁgahīnā saguṇā sakaleśvarī |

ककारिणी काव्यलोला कामेश्वर मनोहरा॥ ४६ ॥
कामेश्वरप्रणानाडी कामेशोत्सङ्ग वासिनी।
कामेश्वरालिंगितांगी कमेश्वर सुखप्रदा॥ ४७ ॥
कामेश्वर प्रणयिनी कामेश्वर विलासिनी।
कामेश्वर तपः सिद्धिः कामेश्वर मनः प्रिया॥ ४८ ॥
कामेश्वर प्राणनाथा कामेश्वर विमोहिनी।
कामेश्वर ब्रह्मविद्या कामेश्वर गृहेश्वरी॥ ४९ ॥
कामेश्वराह्लादकरी कामेश्वर महेश्वरी।
कामेश्वरी कामकोटि निलया काङ्क्शितार्थदा॥ ५० ॥

kakāriṇī kāvyalolā kāmeśvara manoharā || 46 ||
kāmeśvarapraṇānāḍī kāmeśotsaṅga vāsinī |
kāmeśvarāliṁgitāṁgī kameśvara sukhapradā || 47 ||
kāmeśvara praṇayinī kāmeśvara vilāsinī |
kāmeśvara tapaḥ siddhiḥ kāmeśvara manaḥ priyā || 48 ||
kāmeśvara prāṇanāthā kāmeśvara vimohinī |
kāmeśvara brahmavidyā kāmeśvara gṛheśvarī || 49 ||
kāmeśvarāhlādakarī kāmeśvara maheśvarī |
kāmeśvarī kāmakoṭi nilayā kāṅkśitārthadā || 50 ||

लकारिणी लब्धरूपा लब्धधीर्लब्ध वाञ्चिता।
लब्धपाप मनोदूरा लब्धाहंकार दुर्गमा॥ ५१ ॥
लब्धशक्तिर्लब्ध देहा लब्धैश्वर्य समुन्नतिः।
लब्ध वृद्धिर्लब्ध लीला लब्धयौवन शालिनी॥ ५२ ॥
लब्धातिशय सर्वाङ्ग सौन्दर्या लब्ध विभ्रमा।
लब्धरागा लब्धपतिर्लब्ध नानागमस्थितिः॥ ५३ ॥
लब्ध भोगा लब्ध सुखा लब्ध हर्षाभि पूजिता।

lakāriṇī labdharūpā labdhadhīrlabdha vāñcitā |
labdhapāpa manodūrā labdhāhaṁkāra durgamā || 51 ||
labdhaśaktirlabdha dehā labdhaiśvarya samunnatiḥ |
labdha vṛddhirlabdha līlā labdhayauvana śālinī || 52 ||
labdhātiśaya sarvāṅga saundaryā labdha vibhramā |
labdharāgā labdhapatirlabdha nānāgamasthitiḥ || 53 ||
labdha bhogā labdha sukhā labdha harṣābhi pūjitā |

ह्रींकार मूर्तिर्ह्रीण्कार सौधशृंग कपोतिका॥ ५४ ॥
ह्रींकार दुग्धाब्धि सुधा ह्रींकार कमलेन्दिरा।
ह्रींकारमणि दीपार्चिर्ह्रींकार तरुशारिका॥ ५५ ॥
ह्रींकार पेटक मणिर्ह्रींकारदर्श बिम्बिता।
ह्रींकार कोशासिलता ह्रींकारास्थान नर्तकी॥ ५६ ॥
ह्रींकार शुक्तिका मुक्तामणिर्ह्रींकार बोधिता।
ह्रींकारमय सौवर्णस्तम्भ विद्रुम पुत्रिका॥ ५७ ॥
ह्रींकार वेदोपनिषद् ह्रींकाराध्वर दक्शिणा।
ह्रींकार नन्दनाराम नवकल्पक वल्लरी॥ ५८ ॥
ह्रींकार हिमवद्गङ्गा ह्रींकारार्णव कौस्तुभा।
ह्रींकार मन्त्र सर्वस्वा ह्रींकारपर सौख्यदा॥ ५९ ॥

hrīṁkāra mūrtirhrīṇkāra saudhaśṛṁga kapotikā || 54 ||
hrīṁkāra dugdhābdhi sudhā hrīṁkāra kamalendirā |
hrīṁkāramaṇi dīpārcirhrīṁkāra taruśārikā || 55 ||
hrīṁkāra peṭaka maṇirhrīṁkāradarśa bimbitā |
hrīṁkāra kośāsilatā hrīṁkārāsthāna nartakī || 56 ||
hrīṁkāra śuktikā muktāmaṇirhrīṁkāra bodhitā |
hrīṁkāramaya sauvarṇastambha vidruma putrikā || 57 ||
hrīṁkāra vedopaniṣad hrīṁkārādhvara dakśiṇā |
hrīṁkāra nandanārāma navakalpaka vallarī || 58 ||
hrīṁkāra himavadgaṅgā hrīṁkārārṇava kaustubhā |
hrīṁkāra mantra sarvasvā hrīṁkārapara saukhyadā || 59 ||

॥ इति श्री ब्रह्माण्डपुराणे उत्तराखण्डे श्री हयग्रीवागस्त्यसंवादे श्रीललितात्रिशती स्तोत्र कथनं संपूर्णम्॥
|| iti śrī brahmāṇḍapurāṇe uttarākhaṇḍe śrī hayagrīvāgastyasaṁvāde śrīlalitātriśatī stotra kathanaṁ saṁpūrṇam ||

[yajvan]

Hari Om
~~~~~

Namaste Yajvan,

This is a difficult question. I presented the mantras only out of interest, and without any explanation. Although the vidya is much more than just a collection of letters, and I cannot imagine what one would do with this sacred formula without a deeper understanding. To avoid any possible offence, however, perhaps only the kadi-vidya pancadasi should be explicitly stated.

Namaste sarabhanga,
I see your point. Thank you for posting Lalita Triśati Stotram. Only sattva can come from this... I am in hopes our HDF has time to read it.

pranams,

[sarabhanga]

Marjana Mantra
Om!
Auspicious be to us the waters of the desert places; auspicious be the waters of the humid places;
Auspicious be to us the waters of the sea; and auspicious be the waters of the well.

[sarabhanga]

त्र्यम्बकं मन्त्रः
|| tryambakam mantrah ||

त्र्यम्बकं यजामहे सुगन्धिं पुष्टिवर्धनम् ।
tryambakam yajāmahe sugandhim pushtivardhanam |

उर्वारुकमिव बन्धनान्मृत्योर्मुक्षीय मामृतात् ॥
urvārukamiva bandhanānmrityormukshīya māmritāt ||


The Mrityuñjaya (Tryambaka) mantra was revealed by Vasiṣṭha Maitrāvaruṇī in the Rig Veda [7.59.12]


tryambakaṁ ~ “three-eyed” (Rudra)

yajāmahe ~ “we worship”

sugandhim ~ “fragrant”

puṣṭi-vardhanam ~ “prosperity increasing”

urvārukam ~ “a cucumber or melon”

iva ~ “just as”

bandhanāt ~ “from the stem”

mṛtyoḥ ~ “from death”

mukṣīya ~ “that I would be released”

mā ~ “not”

amṛtāt ~ “from immortality”


Tryambaka we worship, sweet augmenter of prosperity.
As from its stem the cucumber, so may I be released from death, not deprived of immortality.


Śiva revealed the Mrityuñjaya to Śukra, and Śukra revealed the following Mahāmrityuñjaya mantra [Śivapurāṇa, Satikaṇḍa, 38: 22-29] to Dadhīca, who devoted himself to death so that Indra might slay Vritra with a thunderbolt made from his bones.


tryambakaṁ yajāmahe ca trailokyapitaraṁ prabhum |
trimaṇḍalasya pitaraṁ triguṇasya maheśvaram || 22 ||

tritattvasya trivahneśca tridhābhūtasya sarvataḥ |
tridivasya tribāhośca tridhābhūtasya sarvataḥ || 23 ||

tridevasya mahādevaḥ sugandhiṁ puṣṭivardhanam |
sarvabhūteṣu sarvatra triguṇeṣu kṛtau yathā || 24 ||

indriyeṣu tathānyeṣu deveṣu ca gaṇeṣu ca |
puṣpe sugandhivatsūraḥ sugandhiramaheśvaraḥ || 25 ||

puṣṭiśca prakṛteryasmātpuruṣādvai dvijottama |
mahadādiviśeṣāntavikalpaścāpi suvrata || 26 ||

viṣṇoḥ pitāmahasyāpi munīnāṁ ca mahāmune |
indriyaścaiva devānāṁ tasmādvai puṣṭivardhanaḥ || 27 ||

taṁ devamamṛtaṁ rudraṁ karmaṇā tapasāpi vā |
svādhyāyena ca yogena dhyāyena ca prajāpate || 28 ||

satyenānyena sūkṣmāgranmṛtyupāśādbhava svayam |
bandhamokṣakaro yasmādurvārukamiva prabhuḥ || 29 ||


त्र्यम्बकं यजामहे च त्रैलोक्यपितरं प्रभुम् ।
त्रिमण्डलस्य पितरं त्रिगुणस्य महेश्वरम् ॥
त्रितत्त्वस्य त्रिवह्नेश्च त्रिधाभूतस्य सर्वतः ।
त्रिदिवस्य त्रिबाहोश्च त्रिधाभूतस्य सर्वतः ॥
त्रिदेवस्य महादेवः सुगन्धिं पुष्टिवर्धनम् ।
सर्वभूतेषु सर्वत्र त्रिगुणेषु कृतौ यथा ॥
इन्द्रियेषु तथान्येषु देवेषु च गणेषु च ।
पुष्पे सुगन्धिवत्सूरः सुगन्धिरमहेश्वरः ॥
पुष्टिश्च प्रकृतेर्यस्मात्पुरुषाद्वै द्विजोत्तम ।
महदादिविशेषान्तविकल्पश्चापि सुव्रत ॥
विष्णोः पितामहस्यापि मुनीनां च महामुने ।
इन्द्रियश्चैव देवानां तस्माद्वै पुष्टिवर्धनः ॥
तं देवममृतं रुद्रं कर्मणा तपसापि वा ।
स्वाध्यायेन च योगेन ध्यायेन च प्रजापते ॥
सत्येनान्येन सूक्ष्माग्रन्मृत्युपाशाद्भव स्वयम् ।
बन्धमोक्षकरो यस्मादुर्वारुकमिव प्रभुः ॥

[sarabhanga]

Aghamarshana

From the ever-effulgent (Supreme Self) were born eternal Law and Truth;
Then the night (and day) was born, and the surging Waters.

From the Waters, thereafter was produced the Year, the Lord of the universe of moments,
He who ordains the days and the nights.

As the Creator created in the past, He formed the Sun and the Moon,
the joyful Heaven and the Earth, and the Middle Region too.

[sarabhanga]

Upasparsha

O All-pervading! Thou movest in the heart of all living beings. Thy face is on all sides.
Thou the sacrifice, Thou the sacrificial formula, Thou the light, the essence, the immortal nectar.

[sarabhanga]

सूर्यार्घ्य मन्त्राः
|| sūryārghya mantrāh ||


एहि सूर्य सहस्त्रांशो तेजोराशि जगत्पते ।
ehi sūrya sahastrāmśo tejorāśi jagatpate |

अनुकम्पय मां भक्त्यां गृहाणाऽर्घ्य दिवाकर ॥
anukampaya mām bhaktyām grihānā'rghya divākara ||

Come, O Surya of a thousand rays, the Source of all energies, the Lord of the world,
have mercy on me, Thy devotee; accept this Arghya, O Maker of the Day.




हंसः शुचिषद्वसुरन्तरिक्षसद्धोता वेदषदतिथिर्दुरोणसत् ।
hamsah śucishadvasurantarikshasaddhotā vedashadatithirduronasat |

नृषद्वरसदृतसद्व्योमसदब्जा गोजा ऋतजा अद्रिजा ऋतं बृहत् ॥
nrishadvarasadritasadvyomasadabjā gojā ritajā adrijā ritam brihat ||

He is the Hamsa dwelling in the bright heaven, the Vasu in the firmament,
the priest (i.e. fire) on the sacred hearth, the guest (i.e. soma) in the sacrificial jar;
He dwells in men, in Gods, in the sacrifice, in the sky;
He is born in the waters, on the earth, and on the mountains;
He is the True and the Great.

[sarabhanga]

The Hamsa Mantra first appeared in the Rig Veda [4.40.5].

haMsaH ~ the swan (pure soul)
shuciSat ~ dwelling in the light
vasuH ~ the beneficent (air)
antarikSasat ~ dwelling in the atmosphere

hotA ~ the sacrificing priest (fire)
vediSat ~ sitting at the vedi (on the hearth)
atithiH ~ the guest (soma)
duroNasat ~ residing in the house (in the sacrificial jar)

nRSat ~ dwelling in men
varasat ~ sitting in the noble space (with the devas)
Rtasat ~ dwelling in truth
vyomasat ~ dwelling in the sky

abjAH ~ born in water
gojAH ~ born in milk (or amidst the rays ~ on the earth)
RtajAH ~ born in truth (truly born)
adrijAH ~ born on the mountains (or from the friction of stones)
Rtam ~ the truth (sacred law)

[sarabhanga]

सूर्योपस्थानम्
|| sūryopasthānam ||


ओं उदुत्यं जातवेदसं देवं वहन्ति केतवः ।
om udutyam jātavedasam devam vahanti ketavah |

दृशे विश्वाय सूर्यम् ॥
driśe viśvāya sūryam ||
His heralds bear Him up aloft, the God who knows all that lives;
Surya, that all may look on Him.



ओं चित्रं देवानामुदगादनीकं चक्षुर्मित्रस्य वरुणस्याऽग्नेः ।
om citram devānāmudagādanīkam cakshurmitrasya varunasyā'gneh |

आप्राद्यावा पृथिवी अन्तरिक्षं सूर्य आत्मा जगतस्तस्थुषश्च स्वाहा ॥
āprādyāvā prithivī antariksham sūrya ātmā jagatastasthushaśca svāhā ||The brilliant face of the Gods has risen, the eye of Mitra, Varuna, and Agni.
The soul of all that moves or moves not, the Sun has filled the air and earth and heaven.

[Nuno Matos]

Namaste dear Sarabhanga Giri

सूर्योपस्थानम्

This Shlokha is very beautiful!

[sarabhanga]

Namaste Nuno,

His bright rays bear him up aloft, the God who knows all that lives,
Surya, that all may look on him.

The brilliant presence of the Gods hath risen, the eye of Mitra, Varuna, and Agni.
Soul of all moving, soul of all that moves not, the Sun hath filled the air and earth and heaven.

This is an abbreviated formula for Suryopasthanam that appears in the White Yajurveda [7.41-42]. It takes the initial line from two hymns of the Rigveda, the first representing the complete midday Suryopasthanam, and the second the complete morning Suryopasthanam, of the Rigvedic Sandhya.


Rigveda 1.50.1-13

His bright rays bear him up aloft, the God who knoweth all that lives,
Surya, that all may look on him.

The constellations pass away, like thieves, together with their beams,
Before the all-beholding Sun.

His herald rays are seen afar refulgent o’er the world of men,
Like flames of fire that burn and blaze.

Swift and all beautiful art thou, O Surya, maker of the light,
Illuming all the radiant realm.

Thou goest to the hosts of Gods, thou comest hither to mankind,
Hither all light to be beheld.

With that same eye of thine wherewith thou lookest brilliant Varuna,
Upon the busy race of men,

Traversing sky and wide mid-air, thou metest with thy beams our days,
Sun, seeing all things that have birth.

Seven Bay Steeds harnessed to thy car bear thee, O thou farseeing One,
God, Surya, with the radiant hair.

Surya hath yoked the pure bright Seven, the daughters of the car; with these,
His own dear team, he goeth forth.

Looking upon the loftier light above the darkness we have come
To Surya, God among the Gods, the light that is most excellent.

Rising this day, O rich in friends, ascending to the loftier heaven,
Surya remove my heart's disease, take from me this my yellow hue.

To parrots and to starlings let us give away my yellowness,
Or this my yellowness let us transfer to Haritala trees.

With all his conquering vigour this Aditya hath gone up on high,
Giving my foe into mine hand: let me not be my foeman's prey.


Rigveda 1.115.1-6

The brilliant presence of the Gods hath risen, the eye of Mitra, Varuna and Agni.
The soul of all that moveth not or moveth, the Sun hath filled the air and earth and heaven.

Like as a young man followeth a maiden, so doth the Sun the Dawn, refulgent Goddess:
Where pious men extend their generations, before the Auspicious One for happy fortune.

Auspicious are the Sun's Bay-coloured Horses, bright, changing hues, meet for our shouts of triumph.
Bearing our prayers, the sky's ridge have they mounted, and in a moment speed round earth and heaven.

This is the Godhead, this might of Surya: he hath withdrawn what spread o’er work unfinished.
When he hath loosed his Horses from their station, straight over all Night spreadeth out her garment.

In the sky's lap the Sun this form assumeth that Varuna and Mitra may behold it.
His Bay Steeds well maintain his power eternal, at one time bright and darksome at another.

This day, O Gods, while Surya is ascending, deliver us from trouble and dishonour.
This prayer of ours may Varuna grant, and Mitra, and Aditi and Sindhu, Earth and Heaven.


[transl. by R.T.H. Griffith, 1896]

[sarabhanga]

Asanopaveshana Mantra

O Earth, all creatures are upheld by thee; O Devi, thou art supported by Vishnu;
Support me thou, O Shining One, and sanctify my seat.

[Nuno Matos]

Namaste dear Sarabhanga Giri

Rig-Veda III, lxii 10: The "Gayatri"

We meditate on the lovely light of the god, Savitr:
May it stimulate our Thoughts!


Rig-Veda II, xxxiii 2: To Rudra

Most healing are the remedies thou givest;
By these for a hundred years I'd live!
Hatred,distress,disease drive far away,
Rudra, dispel Them-away, on every side!


[transl. by Dominic Goodall, 1966]

[Nuno Matos]

Asanopaveshana Mantra

O Earth, all creatures are upheld by thee; O Devi, thou art supported by Vishnu;
Support me thou, O Shining One, and sanctify my seat.


Is it possible to equate the shining one with the same taraka of the tarakamantra and the devi on the gayatri i.e Vishnou/Hari or not?
whats the meaning of Asanopaveshana ? It´s a very beautiful mantra is it proper to use it on occasions like before entering a forest or an empty beach for meditation?

[sarabhanga]

Namaste Nuno,

Asanopaveshana is “taking the seat”, and that “Shining One” (i.e. Devi) is Prithvi, the Earth. The mantra is to be repeated (touching the ground with the little finger of the right hand) just before sitting down in that place for meditation or japa.

oM pRthvi tvayA dhRtA lokAH devi tvaM viSNunA dhRtA |
tvaM ca dhAraya mAM devi pavitraM kuru cAsanam ||

And at the completion of japa, the following samarpaNa mantra is auspicious.

If the deity is masculine:
oM guhyAti guhya goptA tvaM gRhAN Asmat kRtaM japam |
siddhir bhavatu me deva tvat prasAdAt maheshvara ||

If the deity is feminine:
oM guhyAti guhya goptrI tvaM gRhAN Asmat kRtaM japam |
siddhir bhavatu me devi tvat prasAdAt maheshvari ||

“Hidden-most hidden Saviour, Thou accept this prayer of mine.
Perfection be to me, O Light, through grace of Thee, Great God.”

[sm78]

Is it possible to equate the shining one with the same taraka of the tarakamantra and the devi on the gayatri i.e Vishnou/Hari or not?
whats the meaning of Asanopaveshana ? It´s a very beautiful mantra is it proper to use it on occasions like before entering a forest or an empty beach for meditation?

Namaste Nuno,

The following are the steps in puja or upasana which is virtually same for most deities to be done before the bahya or external worship begins ... this follows the nitya or daily upasana krama...

1. Purification of Heart
2. Calling upon the witnesses of the puja (Sun, Moon, Yama, Time and the 5 tatvas)
3. Brief meditation of Kundalini in Manipuraka as Kamini Devi. Guru in Paduka. (Maipura=navel center, paduka=center of the crown)
4. achmanam. purifying mouth, hand, sense organs by water
5. Placing the water container and purification of the puja water.
6. Asana Suddhi / Asanopaveshana
7. Requesting the spirits & ghosts to keep away
8. Guru Puja
................
................
9. Puja of the diety.

All these are carried out by application of specific mantras and associated hand gestures or mudras. Steps 8 & 9 will have many steps in them.

This is very rough and the way I know it. But more or less the first few steps should be similar I guess.

[sarabhanga]

Atmaraksha

We press the Soma for the All-knower: may He consume the wealth of the malignant.
May Agni transport us over all difficulties, through all grief, as in a boat across the river.

[sarabhanga]

“May He consume the wealth of the malignant”
or
“May He purify the malignant thoughts of the ungenerous”
or
“May He consume the evil tendencies of our niggardly disposed heart”

[Nuno Matos]

namaste

Brhadaranyaka Upanishad

Book Five, I

Om

Fullness beyond, fullness here:
Fullness from fullness doth proceed.
From fullness fullness take away:
Fullness yet remains.


(translation by Dominic Goodall in "Hindu Scriptures")

[Nuno Matos]

Namaste

Rig-Veda 10:136, 1


The long hair sustains the fire; the long hair supports the poison; the long hair sustains heaven and earth ( so much physically as psychically); the long hair faces the sky in front of him; they say that the long hair is that transcendental light.



(translation from a Portuguese version is mine; if any error is found please i will appreciate your comment and correction)

[sarabhanga]

Rig-Veda 10:136, 1

The long hair sustains the fire; the long hair supports the poison; the long hair sustains heaven and earth;

The long hair faces the sky in front of him; they say that the long hair is that transcendental light.

Namaste Nuno,

The first line is OK, but I would disagree with the sense of “the long hair faces the sky in front of him”.

keshI vishvaM svar dRshe

He with long hair (rays or flames) (is) all (universal, all-pervading or all-containing) sky (sunshine or light, bright space or heaven) to behold (look upon or see).

keshI idaM jyotir ucyate

He (is) to be called (regarded as) this light (brightness).

The keshin is observed as svar, and he is known as the jyotis ~ and “this light”, in the sky, is generally personified as the sun.

[sarabhanga]

Rudropasthana

Salutations be to that All-pervading, All-eyed, whose energy flows upwards,
who is eternal Truth, the supreme Brahma, the dark-colored Purusha.

[Nuno Matos]

Namaste dear Sarabhanga


"The first line is OK, but I would disagree with the sense of “the long hair faces the sky in front of him”.

I want to thank you for your comment and correction. I must confess that i had some trouble in finding the meaning for that phrase in English.

[Nuno Matos]

Namaste dear Sarabhanga Giri

The keshin is observed as svar, and he is known as the jyotis ~ and “this light”, in the sky, is generally personified as the sun.[/quote]

What do you mean by the "Keshin" is observed as "svar"?

Thank you!


Om Tat Sat!

[Nuno Matos]

Namaste Singhi Kaya

Thank you for your post, but i don't know very much about hindu rituals.I have been a student of yoga, Advaita, Samkhia and Tantra as well. What i mean is that i know little about Hindu rituals as well as Sanskrit language.I have learned what i know by reading translated books and i still have some difficulty's identifying the multiple traditions of Hinduism. I cant find a Sanskrit teacher here in Portugal and the one i know is a catholic priest.
I am very interested in the Naga tradition.
I hope that this will not cause any trouble here in HDF. You all seem very nice folks.

[sarabhanga]

Namaste Nuno,

I forgot that you were translating from Portuguese and not from Sanskrit, but I am surprised that the Portuguese text did not mention the Keshin!

The original words from the Rigveda are keshI vishvaM svar dRshe

Simply translated as: “He with long hair (i.e. keshI) is all sky (i.e. svar) to look upon (i.e. to see or observe).”

[Nuno Matos]

Namaste sarabhanga


Thank you for your explanation.
Now can you please tell me the meaning of "vishvaM" in the context of the phrase? I have taken "dRshe" as meaning sight.

[sarabhanga]

Namaste Nuno,

keshI ~ He with long hair
vishvaM ~ all
svar ~ the sky
dRshe ~ to sight

[sarabhanga]

ओं नमस्तुभ्यं विरूपाक्श नमस्ते दिव्यचक्शुसे ।
om namastubhyam virūpākśa namaste divyacakśuse |

नमः पिनाकहस्ताय वज्रहस्ताय वै नमः ॥
namah pinākahastāya vajrahastāya vai namah ||

नमस्ते शूलहस्ताय दण्डपाष्सिपाणये ।
namaste śūlahastāya dandapāshsipānaye |

नमस्त्रैलोक्यनाथाय भूतानां पतये नमः ॥
namastrailokyanāthāya bhūtānām pataye namah ||



ओं नमः शिवाय शान्ताय कारणत्रयहेतवे ।
om namah śivāya śāntāya kāranatrayahetave |

निवेदयामि चात्मानं त्वं गतिः परमेश्वर ॥
nivedayāmi cātmānam tvam gatih parameśvara ||


Hail to Thee O Oblique Eyed; Hail to Thee O Divine Eyed!
Salutation to Thee who holds the trident! Verily, all hail who holds the thunderbolt!

All hail to Thee who holds the lance, the sceptre, noose and sword in hands!
All hail to the Lord of the Three Worlds! Salutation to the Lord of All Beings!

Salutation to Shiva the Peaceful, the Cause of the Three Causes!
I offer myself to Thee, O Lord, Thou art my goal and end, O God.

[sarabhanga]

ब्रह्मयज्ञः
|| brahmayajñah ||



ओं ऋग्वेदाय स्वाहा
om rigvedāya svāhā

ओं यजुर्वेदाय स्वाहा
om yajurvedāya svāhā

ओं सामवेदाय स्वाहा
om sāmavedāya svāhā

ओं अथर्ववेदाय नमः
om atharvavedāya namah



ओं अग्निमीले पुरोहितं यज्ञस्य देवमृत्विजम् । होतारं रत्नधातमम् ॥
om agnimīle purohitam yajñasya devamritvijam | hotāram ratnadhātamam ||

ओं इषे त्वोऽर्जेत्वा । वायवः स्थ । देवो वः सविता प्रार्पयतु श्रेष्ठतमाय कर्मणे ॥
om ishe tvo'rjetvā | vāyavah stha | devo vah savitā prārpayatu śreshthatamāya karmane ||

ओं अग्न आयाहि वीतये गृणानो हव्यदातये । निहोता सत्सि बर्हिषि ॥
om agna āyāhi vītaye grināno havyadātaye | nihotā satsi barhishi ||

ओं शन्नो देवीरभिष्टये आपो भवन्तु पीतये । शंयोरभिस्रवन्तु नः ॥
om śanno devīrabhishtaye āpo bhavantu pītaye | śamyorabhisravantu nah ||

I adore Agni, the chosen Priest, the God, the Invoker of sacrifice,
the Hotri, the best giver of what is good.

To Thee for food, to Thee for strength. Be (swift as) winds.
May the divine Savitri establish you for the highest work.

Come lauded Agni, to eat (the oblations) and give the offerings (to the Devas).
As Priest, be seated on the Kusha grass.

May the Effulgent Waters be to us for drink, for our aid and bliss.
Let them stream health and wealth to us.

[sarabhanga]

गोग्रासदान मन्त्रः
|| gogrāsadāna mantrah ||


ओं सौरभेयाः सर्वहिताः पवित्राः पुन्यराशयः ।
om saurabheyāh sarvahitāh pavitrāh punyarāśayah |

प्रतिगृह्णन्तु मे ग्रासं गावस्त्रैलोक्यमातरः ॥
pratigrihnantu me grāsam gāvastrailokyamātarah ||


The cows who are of universal utility, pure and holy,
May they accept this food, they who are mother of the three worlds.

[sarabhanga]

auM | tat savitur varenyam | bhargo devasya dhImahi | dhiyo yo nah pracodayAt |

gAyatrImantra consists of 24 syllables, prefixed with the obligatory praNava, although the mahAvyAhRti (bhUr bhuvaH svaH) is generally included after oMkAra and before the gAyatrI proper ~ the vyAhRtitraya are considered as the veritable daughters of savitR.

When used in prANAyAma, seven vyAhRtayaH, and a concluding shiras, are often added to the 24 essential syllables of gAyatrI.

The seer of the gAyatrI is vishvAmitra; the devatA is savitR; the key is gAyatrI; it is employed in prAnAyAma and prAyashcitta; and it first appears in the Rgveda (III: 62: 10).

The seer of the praNava is brahma; the devatA is agni; the key is gAyatrI; and it is employed at the beginning of all sacred rites.

The seer of the seven vyAhRti is prajApati; and they are employed in upanayana, prAnAyAma, and prAyashcitta.

The devatA of bhUH is agni, and gAyatrI is the key.
The devatA of bhuvaH is vAyu, and uSNih is the key.
The devatA of svaH is Aditya, and anuSTubh is the key.
The devatA of mahaH is bRhaspati, and bRhatI is the key.
The devatA of janaH is varuNa, and paÑktI is the key.
The devatA of tapaH is indra, and triSTubh is the key.
The devatA of satyam is vishvadeva, and jagatI is the key.

And the seer of the shiras is prajApati; the devatA are brahma, agni, vAyu, and sUrya; the key is anuSTubh; and it is employed in prAnAyAma and prAyashcitta.

We meditate on that adorable light of savitR, which incites our buddhi.

Let us reflect on that adorable light of savitR, who quickens our understanding.

The pracodana (instigating, exciting, expanding, direction, order, or command) of the intellect or buddhi (dhi) is facilitated by meditation on this sacred mantra.

And the meditation affirms: yo'haMso'sausoyo'sau'ham.

What I am that He is, what He is that I am.

[sarabhanga]

The parent of all beings produced all states of existence, for he generates and preserves all creatures: therefore he is called the generator. Because he shines and sports, because he loves and irradiates, therefore he is called resplendent or divine, and is praised by all deities. We meditate on the light, which existing in our minds, continually governs our intellects in the pursuit of virtue, wealth, love, and beatitude. Because the being who shines with seven rays, assuming the form of time and of fire, matures productions, is resplendent, illumines all, and finally destroys the universe, therefore he, who naturally shines with seven rays, is called light or the effulgent power. And, from his cherishing all, he is called the irradiating power.

The first syllable gA denotes that he illumines worlds;
the second syllable ya that he colors all creatures;
and the last syllable trI signifies that he moves without ceasing.

tatsavitur varenyam = vaishvAnara = A
bhargodevasya dhImahi = taijasa = U
dhiyoyonah pracodayAt = prAjña =M
tatsaviturvarenyambhargodevasyadhImahidhiyoyonahpracodayAt = turya = AUM

See: http://www.hindudharmaforums.com/showthread.php?t=567

[Sahasranama]

Namaste Arjuna,

The well known Surya Namaskara sequence was popularised by Shri B.K.S. Iyengar, and his style of performing various Asanas in a flowing series (treating the practice of Asana more like a dance) seems to come largely from his own inspiration.

I have heard that Iyengar's Guru (Shri T. Krishnama ?) taught him the Surya Namaskara and told him to practise only those Asanas until they were perfected. Iyengar spent only a short time with his Guru, leaving after about 3 years to begin teaching Yoga.

Iyengar Yoga was invented by Iyengar himself, although the popular Surya Namaskara sequence presumably comes from his Guru's tradition.

Not Iyengar, but Pattabhi Jois popularised the Sun Salutations and Ashtanga Yoga. According Sri Krishnamachrya, the sun salutations along with the other sequences of ashtanga yoga were recorded in the yoga kuruntha, an ancient document by Vamana Rishi. Unfortunenately, the document has not survived.