22 June

AstrologyKarma and Past Life AstrologyPast Life AstrologyVedic AstrologyVedic Remedies

Rahu and Ketu in Past Life Astrology: Unveiling Karmic Influences

by Vedic Siddhanta 0 Comments

Introduction to Rahu and Ketu

In Vedic astrology, Rahu and Ketu hold a distinctive place, as they are not physical celestial bodies but rather mathematical points that mark the intersection of the moon’s orbit with the ecliptic plane. These shadow planets, referred to as the lunar nodes, derive their significance from ancient mythology and their profound influence on astrological charts.

Rahu and Ketu’s mythological origins can be traced back to the churning of the cosmic ocean, a pivotal event in Hindu mythology. According to the legend, Rahu and Ketu were originally a single entity, a demon who disguised himself to partake in the nectar of immortality. Upon discovery, Lord Vishnu severed the demon into two parts: Rahu, the head, and Ketu, the tail. As a result, Rahu and Ketu are forever in pursuit of the sun and moon, causing eclipses when they catch up with these celestial bodies..

Rahu and Ketu in Past Life Astrology

Unveiling Karmic Influences

Symbolically, Rahu and Ketu represent the head and tail of the celestial serpent, embodying the duality of the material and spiritual realms. Rahu, the north node, signifies worldly desires, ambition, and the quest for material success. It drives individuals towards earthly pleasures and illusions, often leading to unorthodox or unconventional paths. Conversely, Ketu, the south node, embodies detachment, spiritual growth, and karmic resolution. It represents past life experiences and the lessons one must learn to achieve spiritual enlightenment.

As shadow planets, Rahu and Ketu wield a unique influence on astrological charts, despite their lack of physical form. Their positions in a natal chart indicate areas of life where individuals face intense karmic challenges and growth opportunities. The interplay between these nodes and other planetary bodies can reveal deep-seated patterns and unresolved issues from past lives that shape one’s present and future experiences.

Understanding Rahu and Ketu’s roles in Vedic astrology provides valuable insights into the karmic influences that govern our lives, guiding us towards fulfilling our spiritual and material destinies.

The Concept of Past Life Karma and Rahu and Ketu in Astrology

Vedic astrology roots the concept of past-life karma in the philosophy that the actions and experiences of our previous lives significantly influence our current existence. This principle, known as karma, posits that every action, whether good or bad, leaves an indelible mark on our soul, which carries forward into subsequent lifetimes. The astrological charts, particularly through the positions of Rahu and Ketu, serve as celestial maps that reveal this karmic baggage, offering insights into the unresolved issues and lessons that our soul needs to address in this lifetime.

Understanding past-life karma is pivotal for personal growth and spiritual development. Examining the positions and aspects of Rahu and Ketu in one’s natal chart is believed to reveal the patterns and tendencies from past incarnations. These nodal points symbolize the soul’s journey and the destined evolutionary path. Rahu, the North Node, represents the areas where we need to grow and evolve, pushing us towards new experiences and challenges. In contrast, Ketu, the South Node, represents past life experiences as well as the inherent skills and wisdom we bring to this life.

The interplay of Rahu and Ketu in the astrological chart is a testament to the dual nature of karma. While Rahu encourages us to embrace new lessons and move beyond our comfort zones, Ketu reminds us of past influences and the spiritual lessons we have already learned. By understanding this dynamic, individuals can gain a profound awareness of their karmic patterns, enabling them to make more informed choices and navigate life’s challenges with greater wisdom. Thus, the examination of past life karma through astrology becomes a valuable tool for those seeking to understand their life’s purpose and foster spiritual growth.

Rahu: The North Node of the Moon

In the realm of past-life astrology, Rahu, known as the North Node of the Moon, holds a significant place. Rahu is often associated with materialism, desire, and worldly ambitions. Its influence is both potent and complex, as it drives individuals to seek growth and new experiences in specific areas of their lives. Rahu’s position in a natal chart indicates where an individual is likely to focus their energy in pursuit of these ambitions, making it a critical component in understanding one’s karmic path.

Rahu’s characteristics are typically marked by an insatiable quest for success and fulfillment. This celestial body propels individuals towards achieving their goals, often through unconventional or uncharted means. However, pursuing these desires can present challenges and illusions. Rahu’s energy is that of relentless ambition, pushing one to transcend boundaries but sometimes leading to confusion and disillusionment.

In astrology, Rahu’s placement in a natal chart can highlight areas where an individual is destined to seek new experiences and growth. However, this journey is not without its hurdles. Rahu’s illusions can manifest as misguided ambitions or deceptive appearances, making discernment crucial. The lessons Rahu imparts are deeply karmic, often stemming from unresolved issues and desires from past lives. These lessons are integral to the individual’s spiritual progression and understanding of their life purpose.

By analysing Rahu’s position, astrologers can provide insights into the specific challenges and opportunities that lie ahead. This understanding allows individuals to navigate their paths more effectively, balancing their material desires with spiritual growth. Thus, Rahu serves as both a guide and a test, steering individuals towards their true potential while challenging them to overcome the illusions that may cloud their judgement.

Ketu: The South Node of the Moon

Ketu, known in Vedic astrology as the South Node of the Moon, holds significant importance in past-life astrology. It is often associated with mystical and spiritual aspects, symbolising detachment, liberation, and the transcendence of material desires. Unlike its counterpart Rahu, which is known for its worldly ambitions and desires, Ketu directs an individual towards spiritual enlightenment and inner wisdom.

Ketu’s position in a natal chart is indicative of the areas where an individual has garnered substantial expertise and wisdom from past lives. While these areas often showcase innate talents and skills, they also carry karmic baggage that requires attention. Ketu’s presence in a particular house or sign suggests that the soul has already experienced and mastered the lessons of that domain, leading to a sense of detachment or disinterest in those aspects of life.

Astrologically, the process of letting go is associated with Ketu. It represents the need to release attachments and transcend the material plane, fostering spiritual growth and self-realisation. This detachment is not merely about renunciation but about understanding the ephemeral nature of worldly experiences and focusing on the eternal essence of the soul. Ketu encourages introspection and the pursuit of truth beyond the physical realm.

The karmic lessons associated with Ketu involve recognising that true fulfilment comes from spiritual evolution rather than material acquisition. It teaches the importance of humility, self-sacrifice, and the dissolution of the ego. Individuals influenced by Ketu often encounter situations that compel them to relinquish their hold on past achievements and embrace a path of spiritual awareness and self-discovery.

Ultimately, Ketu’s role in astrology is to guide individuals towards spiritual emancipation. By understanding and integrating its influence, one can achieve a balance between worldly experiences and spiritual aspirations, leading to a more profound and meaningful existence.

Interpreting Rahu and Ketu in a Natal Chart

In the realm of past-life astrology, Rahu and Ketu play significant roles in revealing karmic influences. To interpret their placements in a natal chart, one must consider the houses and signs these lunar nodes occupy. Rahu and Ketu’s house position indicates the areas of life where karmic lessons are most pronounced, while the signs they inhabit reveal the nature of these experiences.

Rahu, the North Node, is often associated with desires, ambitions, and the material aspects of life. Its placement in specific houses can highlight the sectors where an individual is likely to experience growth and challenges. For instance, Rahu in the 10th house can signal a strong drive for professional success, often leading to significant career achievements. However, this placement may also bring challenges related to work-life balance and ethical dilemmas in the workplace.

Conversely, Ketu, the South Node, represents past life experiences and inherent talents. People often associate it with detachment and spiritual growth. Ketu’s position in the 4th house suggests a natural inclination towards introspection and a strong connection to one’s heritage or home life. This placement can also indicate past life influences affecting family dynamics and emotional well-being.

Rahu and Ketu’s signs further refine these interpretations. For example, Rahu in Aries might drive an individual towards bold and assertive actions, pushing them to take risks in their professional life. On the other hand, Ketu in Libra could point to a past-life emphasis on partnerships, suggesting a need for balance and harmony in current relationships.

By analyzing the interplay between houses and signs, one can gain deeper insights into how Rahu and Ketu influence various life aspects. Whether it is career, relationships, health, or personal growth, understanding these placements can provide valuable guidance for navigating one’s karmic journey and achieving holistic development.

The impact of Rahu and Ketu’s transits

In the realm of astrology, planetary transits are pivotal in understanding the dynamic energies influencing an individual’s life at any given moment. Specifically, the transits of Rahu and Ketu, the lunar nodes, are of profound significance. Unlike other planets that transit relatively quickly, Rahu and Ketu take approximately 18 months to transit through a single zodiac sign. This extended period enables them to profoundly impact life events and initiate transformative phases.

Rahu’s transit often brings a surge of ambition, desire, and material pursuits. It can catalyse moments of intense focus on professional achievements, social status, and the acquisition of wealth. Conversely, Ketu’s transit tends to emphasise spiritual growth, detachment, and introspection. It encourages individuals to look inward, often leading to periods of self-discovery and the shedding of materialistic attachments.

These transits are not only symbolic, but they can also manifest as real-life events and shifts. For instance, during Rahu’s transit through a significant house in one’s natal chart, one might experience career advancements, sudden travel opportunities, or a heightened interest in unconventional pursuits. On the other hand, Ketu’s transit might coincide with a desire to retreat from public life, pursue spiritual practices, or confront past life karmas that require resolution.

Observing Rahu and Ketu’s transits is crucial for understanding the current challenges and opportunities one may face. For astrologers, these transits provide a roadmap for navigating periods of upheaval or growth. By recognising the specific energies at play, individuals can make informed decisions, harnessing the positive aspects while mitigating potential difficulties.

Ultimately, the transits of Rahu and Ketu offer a window into the cyclical nature of life, emphasising the balance between the material and spiritual realms. Understanding their impact aids in aligning one’s actions with the broader karmic lessons intended for personal and spiritual evolution.

Balancing Rahu and Ketu energies

Balancing the energies of Rahu and Ketu is crucial to mitigating their karmic influences and achieving harmony in one’s life. Traditional Vedic practices offer various methods to address the imbalances caused by these celestial bodies. Among the most common remedies are mantras, rituals, gemstones, and fasting.

Chanting specific mantras dedicated to Rahu and Ketu can help pacify their adverse effects. People often recite the Rahu mantra “Om Raam Rahave Namah” and the Ketu mantra “Om Kem Ketave Namah” with devotion to seek their blessings. Regular chanting during specific times, such as Rahu or Ketu’s planetary hours, can amplify their positive impact.

We recommend rituals and poojas, especially on auspicious days like Rahu and Ketu Kalasarpadosha days. These rituals, conducted by knowledgeable priests, aim to appease the deities and reduce their malefic effects. Additionally, wearing gemstones such as hessonite (for Rahu) and cat’s eye (for Ketu) can be beneficial. These stones, when worn according to astrological guidance, can enhance positive attributes while minimising negative influences.

Fasting on specific days associated with Rahu and Ketu, such as Saturdays for Rahu and Tuesdays for Ketu, is another traditional method to balance their energies. Abstaining from certain foods and practicing mindfulness during these fasts can foster spiritual growth and mental clarity.

Modern approaches to balancing the Rahu and Ketu energies include meditation, mindfulness, and therapy. Meditation practices, particularly those focusing on the chakras, can help harmonise the subtle energies within the body. Mindfulness techniques, which encourage present-moment awareness, can mitigate the anxiety and restlessness often associated with Rahu. Similarly, therapeutic interventions can assist individuals in understanding and transforming deep-seated karmic patterns linked to Ketu.

Ultimately, achieving balance requires a conscious effort. Combining traditional Vedic practices with modern approaches can create a holistic strategy for managing the energies of Rahu and Ketu. Through consistent practice and dedication, one can navigate the karmic influences of these celestial bodies, fostering a life of balance and harmony.

link : https://vedicsiddhanta.in/2023/09/north-node-in-astrology.html

Personal Growth Through Understanding Rahu and Ketu

Understanding the influences of Rahu and Ketu in past-life astrology can serve as a profound catalyst for personal and spiritual growth. These lunar nodes are more than just astrological entities; they also represent the karmic baggage we carry from our past lives. Individuals can gain valuable insights into their life’s purpose and lessons by delving into their symbolism and effects.

Rahu, known as the North Node, often brings challenges and desires that seem insurmountable. However, these obstacles are not just hurdles but opportunities for significant transformation. Confronting the trials posed by Rahu can lead to a deeper understanding of one’s ambitions and the areas in life that require more effort and growth. By recognising and embracing these lessons, individuals can work towards achieving their true potential.

Conversely, Ketu, the South Node, represents past life experiences and the skills we have already mastered. While Ketu can sometimes signify areas of comfort, it also calls for detachment and letting go of outdated patterns. Embracing Ketu’s influence can help individuals release what no longer serves them, paving the way for new experiences and growth. This detachment is often challenging, but it is essential for moving forward and evolving spiritually.

By integrating the lessons of Rahu and Ketu, individuals can strive for a balanced and fulfilling life. Understanding these nodes allows for a more conscious approach to present actions, fostering a sense of purpose and direction. Embracing the challenges and lessons of Rahu and Ketu not only aids in personal development but also enhances one’s spiritual journey.

Ultimately, the goal is to harmonise the insights gained from past life astrology with current life experiences. This integration can lead to a more enriched and meaningful existence where one is continuously learning, evolving, and striving towards self-discovery and fulfilment.

pin Rahu and Ketu in Past Life Astrology: Unveiling Karmic Influences

10 September

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The Saturn, Mysterious Shani Sadesati and Karmic Remedies : Therapeutic Guide of Saturn – Part 2

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SadeSati The Saturn, Mysterious Shani Sadesati and Karmic Remedies : Therapeutic Guide of Saturn – Part 2

The Saturn, Mysterious Shani Sadesati, and Karmic Remedies: A Therapeutic Guide to Saturn, Part 2

Compiled, Researched & Written by Rocky Jamwal | Vedic Siddhanta | Author

Introduction

The phenomenon known as Shani Sade Sati holds considerable importance within the realm of Vedic astrology, garnering the interest of both astrologers and individuals throughout an extensive period of time. The prevailing belief suggests that it exerts a significant influence on the human existence, affecting diverse domains like professional pursuits, interpersonal connections, and physical well-being. This blog post aims to explore the complexities of Shani Sade Sati, its impacts, and the potential remedial actions that individuals might undertake to navigate through this phase. Shani Sade Sati refers to a significant astrological phenomenon in Hindu astrology that is associated with the planet Saturn.

The term “Shani Sade Sati” pertains to the celestial phenomenon wherein the planet Saturn (referred to as Shani) traverses three consecutive zodiac signs, namely the sign preceding an individual’s moon sign (known as Janma Rashi), the moon sign itself, and the subsequent sign. This transit spans a duration of seven and a half years. This particular transit may present difficulties, as Saturn is commonly linked to the concepts of discipline, duty, and diligent effort.

The Shani SadeSati encompasses three distinct phases:

Initial Stage: During this initial phase, the planet Saturn undergoes a transition through the zodiac sign that precedes the sign occupied by the moon. There is a prevailing belief that this phenomenon has a significant influence on an individual’s psychological and emotional state, frequently resulting in feelings of unease and apprehension.

The second phase is characterised by the transit of Saturn through the sign of the moon. The aforementioned phase is often regarded as having a significant influence on multiple facets of existence, including but not limited to one’s professional trajectory, interpersonal connections, and overall well-being. During this particular period, individuals may encounter many barriers and problems.

The third part of the Saturn transit involves the movement of Saturn to the zodiac sign immediately following the moon sign. It is widely considered that this particular phase is associated with a notable sense of relaxation and steadiness following the various hardships encountered in preceding stages.

The influence that Shani Sade Sati had

It is possible for people to face a variety of difficulties and roadblocks in a variety of facets of their lives during the season of Shani Sade Sati. The consequences of this phase might differ from person to person based on where Saturn is located in the individual’s birth chart and what sign the individual’s moon is in.

The following are some of the more common effects of Shani Sade Sati:

Difficulties relating to finances
Concerns over one’s health
Issues with interpersonal connections
Professional setbacks
A state of emotional upheaval

Alternative Treatments and Safety Measures

Even though Shani Sade Sati might bring about difficulties, there are a number of solutions and preventative measures that folks can do to lessen the impact of its adverse consequences.

1. Praise and Recitation of Mantras

It is possible to lessen the effects of Shani Sade Sati by engaging in regular worship of Lord Shani and by reciting mantras that are dedicated to Saturn. There is a widespread consensus that the Shani Gayatri Mantra and the Shani Beej Mantra are particularly useful.

2. Acts of Benevolence and Contributions

The potentially negative impacts of Saturn can be mitigated by participating in charitable activities and making financial contributions to those who are less fortunate. On Saturdays, it is considered fortunate to make donations of black sesame seeds, black clothing, or anything that have been ironed.

3. The Use of Gemstones for Their Healing Properties

When worn, alternate gemstones such amethyst (also known as jamunia) might help mitigate the unfavourable effects of Saturn’s energies. However, before choosing to wear any gemstone, it is essential to discuss your options with an experienced astrologer.

4. Carry out the necessary remedial rites.

Bringing Saturn into harmony through the performance of rituals such as the Shani Puja or the Shani Homa can help mitigate the effects of the Shani Sade Sati. Before engaging in these ceremonies, it is best to obtain the advice of an experienced astrologer or priest in order to avoid any missteps.

5. Practice’s of Yoga and Meditation

Regular practise of meditation and yoga might assist persons in keeping their mental and emotional equilibrium during the trying times of Shani Sade Sati. These practice’s have the potential to alleviate stress as well as improve general well-being.

6. Good Karma and Self acceptance

One can make amends for their previous misdeeds and transform unfavourable circumstances into advantageous ones if they repeat the actions of those who have done good. Those who give to charitable causes and make peace with their karma are able to release themselves from the burden of dwelling on their past misdeeds. It is important to maintain one’s practise of donating food goods to charitable institutions as well as to those members of society who are disadvantaged , downtrodden or in need.

7.Respecting Parents, Grand Parents and elder people

During the time that the sade sati phase is active in your life, you should make sure that you always treat your parents, grandparents, and any other people who are your age or older with respect. This includes showing proper etiquette when interacting with anyone who is older than you. If you don’t, you face the risk of incurring the wrath of Shani Devta, which is something you won’t be able to overcome no matter how hard you try. If this happens, you won’t be able to do anything about it.

You are sabotaging Saturn and your professional life if you are not well-grounded in reality, humble, and respectful towards elders and parents. Even if Saturn is perfectly situated in your horoscope but afflicted or unafflicted, your life will be devastated regardless of the state it is in.

When you do not have a healthy respect for your parents, gurus, or other authority persons in your life, this is the situation you will find yourself in.

After getting married, many indigenous people shirk their responsibilities towards their parents, elders, and grandparents. Additionally, some people forsake their parents and begin a new life away from them, while others send their parents to a foreign country or just let them starve to death.

This is the anger of Lord Karma and the curse that your parents have placed upon you. I have seen examples of this behaviour occurring all over the place. Stopping this practise is essential if one wishes to have a happy existence and stay away from unnecessarily drawing the wrath of Shani Devta into their own lives. Keep in mind that Shani has the deepest affection for his mother and is always courteous towards his elders. Keep in mind that Shani is always respectful towards his elders. This is something that you ought to think about and give some thought to.

8. Taking care of Pets and animals.

One has the option of either donating to charitable groups that assist in the care of animals and other living beings or taking personal responsibility for the upkeep of smaller pets, animals, and other living beings that are unable to speak for themselves or produce food for themselves. notably black birds, ravens, black dogs, and other such creatures.

9.Helping Servants, Labors communities and poor childrens.

Always serve servants, labourer communities, and children with dignity and self-respect, and do not treat them badly while you are running shani sade sati; otherwise, one can face the anger of karma upon them.

10.Performing Sevas in Charity, Food organizations, and Langer in temples, Guru Dwara .

Donate items like as food and clothing, take part in extended acts of service, and engage in other charitable activities in order to maintain their involvement in charitable and seva activities directed towards elderly people.

Author note :

Involving himself/herself in Punya karmas and charity is widely seen as very effective during Shai Sade sati, and most importantly, accepting the karmas is most useful, and following the ways of self-acceptance, self realization, Guilt and surrendering towards the Ishwar is the best solution to sail through Shai Sade sati in an effective way. If you try to fight with destiny you may not able to understand how sade sati going to transform you in a positive manner rather one will settle down in frustration and cursing others during the period of Shani sade sati.

If folks are prepared with the appropriate treatments and safety measures, they will have an easier time navigating through this time period. People are able to alleviate the bad effects of Shani Sade Sati and harness the positive energies connected with it if they worship Lord Shani, engage in charitable acts, that provide protection, execute restorative rituals, and embrace meditative and yoga practice’s.

Unraveling the Mystery of Shani Sadesati: A Comprehensive Astrological Guide

In the previous part on mystery of Saturn and its relationship with karma , we tried to understand the complete analysis of Saturn from every aspect; in this part, our focus will be primarily on the Shani Sade sati, how it is going to impact individual lives, and what a person could do to adhere during the Shani Sade sati process of 7.5 years.

Astrological Understanding of Shani Sadesati

What actually is Shani SadeSati’s detailed understanding from the author’s viewpoint?

True Meaning of Shani Sade Sati

Sade Sati refers to the period of testing and learning that occurs during Saturn’s transit through the zodiac signs of the 12th, 1st, and 2nd houses from the moon’s natal position over the course of 7.5 years. In the meantime, Saturn has an influence on the natal moon’s 4th and 8th houses, which are respectively related to the mind and health. In order to get a grasp on Sadesati, one must first comprehend what the term “Sadesati” refers to and the role that karmas play in our everyday lives. It is essentially a testing and transformation phase of the karmic actions or praradbha from previous births, and its purpose is to sort out our deeds and help us discover the genuine core of what one should do in any incarnation.

The karmic Actions

Either you have to face the karmic actions of your deeds from this birth or you have to face the karmic actions of your deeds from 100 years ago, which you either committed in conscious or non-conscious mind, but the law of Karama is that one needs to pay back those sins in any event. Whether you did them in conscious or non-conscious mind. Chances of driving them away or moving away from them are solely dependent on the benevolent intention of the supreme being, which may be to lessen it or increase it depending on how completely you devote yourself. Despite the fact that the principles of karma are absolutely unwavering and divine, if you perform your current karma with the utmost devotion and bhakti bhava, you will be rewarded with a higher state of consciousness.

True Essence

The essence of sade-sati is to become aware of your unfinished and outstanding karmic obligations, which you have either ignored or disregarded in one or more of your previous lifetimes. If the problem was the sins you had committed, then the period of sade-sati would be a tremendously transformational and intense experience for you. If your Saturn is in its retrograde or ak position, the Saturn Sadesati phase will be a soul-transforming experience for you. Although it will bring you many of ups and downs, it will also make you a sincere devotee of the almighty and highly spiritual so that you can complete the responsibilities that have been given to you or those that have been outstanding from the past.

What matters the most ?

If a person is pure and virtuous from the depths of their soul, or if he is performing his current kiryamani or aagmi karma with the utmost and most selfless care, then there should be no need to worry about or fear sade-sati. If Saturn is digbali or exalted (which means that you are blessed by the Narayana), and if it is well situated in the chart or has good shadbala strength, or if it is well placed in the Saptavargi or Dashavargi charts, then sade-sati would be a blessing to that Native. On some level, he would consider himself a disciple of Karma or Shanidev.

One who believes in and practises the teachings of the Bhagavad Gita and the law of karma does not ever have cause for concern as a result of the karmic consequences of his acts; those who do have cause for concern are those who have been tainted by the six vices in any one of their previous births.

First Phase : ( Saturn is transiting 12th from Moon )

Saturn’s cycle of 7.5 years can be broken down into three distinct phases using astrology. The first phase of the process instructs and enlightens us through the medium of significant life lessons that are imparted to us by the close relationships (wife, children, friends, loved ones, mother, father, guru, etc.) that we have in our homes. During this time, one can gain a lot of knowledge, both positively and badly, but in the end, everything will work out well for you once Saturn has crossed over their natal degree in their transit chart.

For instance, if Saturn is situated at 15 degrees in your natal chart, the first phase of sade-sati would begin to have an effect on you somewhere around the middle of the first phase of 2.5 years. This would be the time period during which you would be able to begin gaining experience from your life and learning new things.

2nd Phase : ( Saturn is transiting over Moon )

In the second phase of Sade-sati, we learn about the individualities and weaknesses that we bring upon ourselves as a result of our thoughts and aspirations. In this place, Saturn eliminates our feeble thoughts and never-ending desires, and in reality, it is the primary factor responsible for your birth. When you are able to gain wisdom from your experiences in the past, the Moon will reveal the underlying reason or cause for your previous births.

Lessons and sufferings would be either health sufferings, mental weakness, or anxiety, by enforcing severe discipline in our mind and helping us understand that we must let our desires and greed go out and become satvik from ideology, and that we should not strive to stick to them in order to damage others. This would allow us to learn that we must let our desires and greed go out and become satvik from ideology.

In this place, the locals learn that in order to realise how we must surrender our desires, we must first suffer psychologically and physically. It’s possible that those desires or greeds will become the underlying causes of misery for others in a future life. Therefore, you should always keep a close eye on both your actions and your thoughts over what it is that you are doing in your current life.

3rd Phase : ( Saturn is transiting 2nd from Moon )

The third phase of Saturn’s Sadesati phase of life provides us with some much-needed rest in our lives and teaches us about the significance of our karmic and familial obligations in the material world. Saturn reminds us in this instance that we must not abandon or split our responsibilities towards our families and that we must instead carry them out in a responsible manner without compromising our own ambitions.

Here, the Lord of Karma tells us that we must not be lazy in all of the family tasks and goals that we have; he shows us why Kutuambh and the relationships that live in them are so vital, and that we must fulfil them with responsibilities. I really hope that this sheds some light on what Lord Shanidev was trying to educate us by way of our fundamental reasons for being born.

Introspection on a More General Level and Saturn’s Traits : Understanding

General Ideology

When Saturn moves through the twelfth, first, and second houses of a person’s natal moon, an important astrological event known as Saturn Sadesati occurs. It is considered that the native will face both good and bad fortune throughout this seven and a half year transit. Changes in one’s personal and professional lives are possible during Saturn’s Sadesati. To get through this time with your wits about you, it’s important to know the broad characteristics of this transit and how it might affect you specifically.

Saturn Sadesati is a time when one’s patience, tenacity, and endurance are put to the ultimate test. It’s not uncommon for it to cause problems in a person’s professional life, personal relationships, physical health, and financial stability. It’s worth noting, though, that not everyone feels the effects of this time period to the same degree.

Saturn Sadesati’s initial phase begins when the planet moves into the natal moon’s twelfth house. Detachment, introspection, and an increased awareness of the spiritual can characterise this time period. It’s natural for people to reevaluate their life’s trajectory, priorities, and connections during this time.

When Saturn moves into the natal moon’s first house, a new era will begin. During this time, Saturn is in its most restrictive position, ushering in a time of great upheaval and difficulty. A person’s life may be hampered by problems in their professional life, their health, or their personal connections. It’s important to keep your feet on the ground, reach out for help, and keep a positive outlook at this time.

When Saturn moves through the second house from the natal moon, the Sadesati cycle has completed. After enduring difficulties, this period typically ushers in welcome respite and stability. Career advancement, strengthened interpersonal connections, and a sense of personal fulfilment are all possibilities. This final stage is all about putting everything you’ve learnt so far into practise.

Saturn Sadesati’s influence on people can be profound, leading to personal growth and new insights. It’s a time for introspection, learning from one’s mistakes, and developing as a person. The difficulties encountered at this time of change frequently force people to step outside their comfort zones and teach them to rely on their own resources.

Saturn Sadesati might bring professional delays, setbacks, and even career shifts. People should use this time to reevaluate their career aspirations, make any necessary adjustments, and keep going no matter what comes their way. The experiences gained at this time can pave the way to prosperity and security in the future.

Saturn Sadesati can put a strain on relationships by revealing any flaws or incompatibilities. It may lead to fights, breaks, or the recognition of the need for more dedication and mutual understanding. Healthy relationships may require extra effort in the areas of communication, tolerance, and compromise during this time.

Saturn Sadesati can cause difficulties with both mental and bodily health. Self-care, getting medical help when necessary, and living a healthy, well-rounded lifestyle are all important ways for individuals to deal with the stresses of this change. Saturn Sadesati might bring up monetary difficulties or unanticipated costs. Avoid making hasty financial judgements and instead put money aside for the future.

As with every significant astrological transit, the Sadesati of Saturn will have varied affects on different people. In spite of the challenges it may present, adversity can be used to grow immensely as a person and as a spiritual being. It will be easier for people to confront this period with preparation, courage, and optimism if they are familiar with the features of Saturn Sadesati and its probable impacts.

Core Understandingon Sadesati

Most people are aware of Saturn, a planetary body characterised by its slow movement and icy nature, which evoke an air of imminent devastation. Saturn (Namely Mundane or Medini jyotish) is well known to those who have ever been curious about how the movements of the stars and planets affect human life and mundane affairs. The vast majority of astrological viewpoints see this heavenly body as the most malevolent of all. The acts are frequently accompanied by difficulties, blockages, and time constraints.

When the rare celestial event known as the Saturn transit (or the Shani Sade Sati according to natal astrological phenomena) occurs, it can bring about profound shifts in perspective and insight into one’s own life. According to natal astrology, this occurrence is called the Shani Sade Sati. Depending on where the moon is in the horoscope and its current state, this exceedingly rare astrological event occurs once every thirty years during the course of a person’s lifetime, and lasts for seven and a half years each time but the question is why moon has to see ? Lets understand why moon considering factor in this.

How come Moon plays role in sadesati ?

Why concentrate on the moon for sadesati ? Because it keeps track of all of one’s karmic deeds from prior lifetimes. It exposes hidden desires, both positive and negative, that are constrained by the chart’s North and South Nodes. Because the person is experiencing difficulties caused by the Nodes, we may experience its most detrimental impacts during the Sade Sati.

People who believe Shani is rumoured to direct its attention towards the moon, which is thought to cause immense mental and emotional suffering for people, but in reality, Saturn has a strong influence over their brains (Moon, Mind & Thoughts, the subconscious part of the brain (Mercury)), which is why they demand self-discipline. People who are convinced that Shani is rumoured to turn its attention to the moon.

Why are people afraid during sadesati? What exactly is it about “observing the moon” that causes individuals to react with such apprehension? This moon phase is associated with an increase in both internal and subjective suffering.

Because the moon represents both the intellectual and emotional elements of the human experience, this phase of the moon is associated with increased degrees of both. That is why Saturn’s transit over the moon is more crucial than other planets for sadesati, since the mind surrounds itself with concepts of thoughts and wishes and holds secret desires, hidden intentions and agendas towards self and others. When the mind is corrupt, it is extremely likely that one’s own character will be doubtful in nature, and in reverse, one will engage in wrongdoing, which is the source of sorrow in sadesati.

When those who have encountered the astrological phenomenon known as Sade Sati share their stories, a recurrent theme that emerges is the massive disruption that occurred in their lives. This is a recurring issue that comes up when people who have encountered Sade Sati talk about their particular experiences.

This sentiment is generally summed up by the repeated comment, “My life has been completely upended, stopped, or everything has fallen,” but this is not true; it demonstrates that you have restarted your life with a fresh start after experiencing all of life’s transformations, lessons, and learning.

Saturn is well recognised for moving through all of the houses of the horoscope. Despite this, it is often assumed that the outcomes influenced by Saturn’s influence are generally bad in around 9 of the 12 houses. The type of these impacts, on the other hand, is determined not only by the basic configuration of the horoscope, but also by the planetary periods that are currently active in the solar system.

Because Saturn is regarded as one of the more problematic heavenly bodies, the phenomena known as Sade Sati is commonly associated with the expectation of a period of unhappiness. It also indicates that the disruptions in one’s life caused by this occurrence are often negative. Can we be certain that this is the case? During this time, a large number of politicians, celebrities, and artists climbed to the top of their fields and gained global acclaim.

People who have achieved truly coveted goals, substantial employment transformations, transferring to new regions, or inheritances are more likely to be a part of our social network. We are also likely to meet people who have successfully achieved desired familial or parental connections, made substantial professional transitions, or made significant career transfers. This phenomenon operates as both an intellectual and an experienced trigger, causing profound changes within ourselves. It is critical to acknowledge that some adverse effects will arise in this particular situation. It may be tough to maintain a cheerful attitude when there is only a modest amount of outside assistance.

Because the start of Sadesati coincides with the time of year when elderly family members, such as grandparents or other senior relatives, often die, people frequently dwell on their own mortality during this part of Sadesati. The social sphere in which we operate is marked by a number of constraints and demands, and as a result, consideration of our unique views and aspirations is sometimes overlooked. A range of repercussions may be observed within various cycles that each span two and a half years. People in close touch with the subject, notably parents, will most likely feel the negative impacts in the early stages.

The existence of planetary traits may contribute to financial difficulties, excessive expenditure, and debt accumulation. There is a chance that the existence of a planetary aspect will be harmful to the father’s health and will lower the individual’s wealth. There is always the option to relocate or immigrate to another country. The next phase is distinguished by a preoccupation with lunar-related matters as the most pressing concern. According to reports, moms’ health and happiness are declining at an alarming rate. The rates of mortality among people who are parents are quite high throughout this time period.

Depression, social isolation, and existential perplexity are the three most common sorts of suffering in Manas. Saturn has the potential to influence a person’s physical health via influencing the first house. This is due to the fact that the first house represents the body.

The existence of several ailments, or their severity, leads to a decline in the individual’s overall health. It has been observed that the seventh house has a detrimental impact on family dynamics, which frequently leads in the breakup of marriages in modern civilization. The presence of this aspect in the 10th house implies that one’s work and professional endeavours may be hampered by barriers and challenges. It implies that you are likely to confront difficulties, such as changing careers or being dismissed from your current employment.

Difficulties in interpersonal relationships with relatives, children, and other family members (2nd house from the Moon, with an aspect on the 4th house), health issues (with an aspect on the 8th house), and unexpected shocks and situations of force majeure continue to be a problem during the third cycle. During this cycle, financial losses and obstacles remain a problem.

The third appearance of Sade Sati, and occasionally the fourth, marks the culmination of our time on this mortal coil. Now is the moment to call it quits, take a step back, acknowledge that the end of the life cycle is unavoidable, and commit to making the required preparations ahead of time. Shani’s most crucial function is to point us in the direction of our ultimate objective.

When presented with fortunate circumstances, when they receive assistance from their social network, and when they benefit from their parents’ guidance, it is normal for people to fail to think on the existential purpose of their life. Instead, they bask in the pleasures bestowed upon them by their good karma, fooling themselves into believing that this will continue perpetually. As individuals, we frequently feel a sense of grandiosity in connection to our significance because we believe that we are the architects of our own fates and that we have power over our own destinies.

Saturn generates settings in which people feel separated from others, unable to receive help from other sources, and compelled to assume complete responsibility for their own actions and behaviours. Individuals are prompted to pause and think on their actions as a result of life’s interruptions and a sense of material shortage. As a result, they assess the fundamental impulses that drive their ambitions.

It is vital to acquire virtues like as humility, diligence, discipline, self-control, acceptance of the higher will, devotion to dharma, cessation of attributing blame to others, and acceptance of personal responsibility for one’s circumstances throughout this period of time. It is also critical at this time to nurture attributes such as dharma, or the path of righteousness. It is critical that we recognise and value the circumstances that have been predetermined for us.

It is critical to make a concentrated effort to overcome impulses towards judgement and impatience while also prioritising character development through the cultivation of traits such as modesty, commitment, and sympathy. It is critical to quit thinking of oneself as the most important person in the world and instead devote one’s life to the selfless service of others and a higher power. The more one’s affinity for higher powers and commitment to the spiritual journey, the more at ease one will be in navigating this era. This is due to the fact that both higher powers and the spiritual path provide a sense of purpose and significance. People have the opportunity to improve their resilience and overall health if they correctly interpret Saturn’s teachings.

Understanding the Phase of Shani Sade-Sati : King Vikram Aditya

Story Begins

Legends from the time of King Vikramaditya serve as the basis for this story. Once upon a time, the seven gods who presided over the days of the week met in council. There is also the presence of Rahu and Ketu. Both Rahu and Ketu point to a single question. Which god has the biggest influence among us? was the question posed. There was no agreement on this matter.

As a result, they looked to Devraj Indra for a ruling. Devraj Indra believed that the other gods would be dissatisfied with his judgement if he decided in favour of any one of them. Respectfully, he said to the gods, “Esteemed divinities, I, too, possess qualities akin to your own.” So, I’ve been thinking a lot about how difficult it is to rank people on a scale of greatness. So, how can I go about doing something so discerning? I can’t give an objective evaluation.

Everyone should seriously consider making a trip to Earth. Throughout history, King Vikramaditya has stood out. His outstanding judicial abilities have earned him worldwide acclaim and respect. At the story’s climax, every god and goddess presented themselves to King Vikramaditya.

When all the gods showed up at King Vikramaditya’s court, he showed them the utmost respect and begged them for help in whatever way they could. The people told him about their plight. Vikramaditya found the mission extremely difficult. However, the king took on this challenge with grace because of his strong sense of responsibility.

As a result of his deliberation, seven thrones were set up. Gold, bronze, brass, tin, zinc, mica, and iron were used in the sequential construction of the thrones in question. The attendees were assigned seats according to a numbered system. The gold throne was number one, and the iron throne was in third place. Then, King Vikramaditya humbly prayed to the seven gods, asking that they bless the throne in their own unique ways. The Sun god Surya sat on the golden throne, while the planet Saturn’s respresentative, Shani, chose the iron throne.

When the seven gods took their places, Vikramaditya addressed them: “You are entitled to decide your own placements, and no other influence may impose my judgements onto you. Hearing this, the god Shani (also known as Saturn) got up from his seat and spoke to King Vikramaditya, expressing his displeasure at being placed at the bottom of the godly hierarchy.

You don’t know the half of what I’m capable of. The sun stays in one Zodiac sign (Rashi) for almost a month, and in Mars for about a week and a half. Jupiter, in contrast, can stay in a Zodiac for up to thirteen months, while Mercury and Venus can only stay for a single month. The movements of Rahu and Ketu follow a cyclical pattern every eighteen months.

However, my authority only allows me to rule over a zodiac sign for a period of time between 2.5 and 7.5 years. The term “Sade Sathi” is widely used to describe this era. Because of the Sade Saathi era, even the most powerful gods were afraid. When people were angry with Rama, the result was not his elevation to the throne but rather his expulsion. It is now your turn, so be ready. After he finished expressing these ideas, Shani went back.

During the brief “Sade Sathi” time, Shanidev seized control of Vikramaditya’s Zodiac. The sade sathi period of the monarch then began and lasted for seven and a half years. Shani Dev posed as a horse trader and travelled to the kingdom governed by Vikramaditya, where he offered the monarch and queen a variety of exceptionally beautiful horses.

The Story Begins: The Sadesati and the King Vikramaditya

People were also saying nice things about the horses in question. When King Vikramaditya heard about the strange horses, he sent Ashawapal to find the best one possible. When Ashawapal returned with a beautiful horse, the king was so overjoyed that he immediately wanted to ride it. However, at one point during his ride, the horse suddenly and with incredible speed disappeared into thin air. After a short while, the king found himself in the middle of a vast and forested area.

The person clearly appeared exhausted. The huge size of King Vikramaditya’s kingdom presented a number of difficulties. Shanidev, a deity in Hinduism, was blamed for everything that went wrong.

At the Ujjaini palace, Queen Madenlekha voiced her concern for King Vikramaditya. Shani Dev was the religion of choice for Queen Madenlekha. The woman begged Shani Dev to intervene so that her husband wouldn’t be in danger. Shanidev promised to free your husband after hearing your pleadings on behalf of Queen Madenlekha, but only if he could fulfil his karmic duties.

Due to King Vikramaditya’s absence, there were few state ceremonies held in his honour. After a long journey, Vikramaditya reached a nearby city, where he met an accomplished businessman. That other businessman also forgot to introduce Vikramaditya. King seemed like he was trying to beg for money. Compassionately, the shopkeepers drove him back to his house and set up food delivery. On that day, thanks to the beneficence of the deity Shani Dev, business owners received higher profits.

Beginning of Therapeutic Story

But he saw this person (known only as the King) as a stroke of luck. Keeping this in mind, he decided to keep him living in his home and working for him.

The king was going through a Sade Sathi period. The guy moved into the businessman’s home while using a false name. After some time had passed, the entrepreneur’s children were united in marriage. Within the framework of this marriage, it was Vikramaditya who took on the mantle of responsibility. Together, he and the daughter of a mutual business associate went shopping for wedding essentials. Vikramaditya met Shanidev, who was acting undercover during a business deal, but eventually revealed his genuine identity. Vikramaditya was then shown a picture of a duck by Shanidev.

Everything in the marriage seemed to be going smoothly. The bride’s jewellery mysteriously vanished before the wedding. A duck, as illustrated in the accompanying pictorial representation, swallowed the necklace. The business owner’s wife questioned the king about the necklace, but the king was at a loss to explain its significance to her.

The suspect was apprehended by a King Chandrasen loyalist because he or she suspected the monarch of being a thief.

It was widely believed that King Vikramaditya’s greatest threat came from King Chandrasen. King Chandrasen was filled with overwhelming happiness at seeing Vikramaditya. He gave the order for his troops to cut off both of King Vikramaditya’s limbs at the same time. Vikramaditya spoke out in surprise when he heard this order. His hands and feet were nonetheless chopped off by the soldiers.

Beginning of Punishment ;Lessons & Life Learning

Both of the king’s limbs had been amputated. He was standing around like a homeless person. After seeing someone working on an oil seed crusher, often known as a “Teli,” the observer felt sympathetic towards the operator. In addition to feeding him, he drove him back to his house. In addition, he treated the king’s wounds, and after a few days, Teli taught him how to use the bullocks and the grinding machine effectively. Vikramaditya is currently at full operational capacity. Time continued to tick along. Sade Sathi’s rule was coming to a close.

The king was preoccupied with his chores on a night when he was alone. A musical composition was being sung by the person. The vocals had a soothing, tuneful sound. The person in question was disturbing the nighttime peace with their vocalisations. A princess in the nearby kingdom heard a beautiful song, and she became deeply enamoured with the singer, named Vikramaditya.

The royal lady called for her butler and introduced the entertainer to him. A short time later, the servant came back and informed the princess that the singer in question was a subordinate of Teli who also happened to have a physical impairment. Princess, after witnessing the aforementioned performance, decided to wed the singer in question so that she wouldn’t have to go through life alone. Princess’s parents were hurt and angry when they found out about this decision. But they were ready to make that call in the end.

The king, who is the princess’s father, addressed the Teli with the goal of proposing a marriage alliance. The king gave Teli orders to help arrange the wedding of the disabled man to the king’s daughter. Although Teli first had reservations about getting married, she eventually changed her mind and showed more enthusiasm for the institution of monarchy.

The marriage between the princess and Vikramaditya, who is handicapped, had been dissolved. However, the princess’s parents voiced their disapproval. King Vikramaditya got a little shut-eye during the nighttime hours of his honeymoon. King Vikramaditya dreamed that the god Shani Dev appeared to him and told him that in the pantheon of gods, he was at the bottom. The aforementioned occurrences occurred as a result of my viewpoint being influenced by your particular experiences.

This person’s poor decision-making has caused them a great deal of emotional suffering. However, the time of Sade Sathi is over. The news brought the king great happiness, and he immediately began praying to Shani dev in the hopes of avoiding future misfortunes of the same nature.

The god agreed to the king’s pleadings and then disappeared.
When King Vikramaditya awoke, he was shocked to find that his hands and feet still looked the same. The princess and her family were overjoyed to be present for this. The monarch (the princess’s father) was overcome with joy and thankfulness upon learning of the presence of a disabled individual who bore the title of monarch Vikramaditya.

This information was quickly transmitted to all areas and those nearby. The commercially active person learned about this as well, and felt regret for their treatment of Vikramaditya as a result. He went up to Vikramaditya and apologised humbly for his behaviour, saying, “I sincerely apologise for my inappropriate conduct towards you.”

In addition, he invited him to join him for supper. King Vikramaditya obligingly agreed to the man’s request, and the next day he attended a dinner party at the mansion of a wealthy businessman. King Vikramaditya made the following declaration while dining at the home of a wealthy businessman: “I shall partake of my evening repast within the very chamber where the aforementioned necklace was misplaced.”

Without asking any questions, the businessman set up the dinner in the allotted space. The Vikramadityas were stunned to discover that the necklace’s source was the identical duck shown in the painting. Everyone present in the house witnessed the imaging phenomenon. The businessman was so overjoyed that he also decided to set up a marriage between his daughter and Vikramaditya.

After being away for a while, King Vikramaditya has returned to his domain. When Vikramaditya returned to his kingdom victorious, Queen Madenlekha was overjoyed. After this, King Vikramaditya ordered his courtiers to employ drums to announce an important announcement during the next court session.

The statement highlighted God Shani’s strength by comparing it to that of other deities. As a result, the courtiers were commanded to show their devotion to Shani dev by fasting every Saturday.

As a result, King Vikramaditya instituted a weekly sacrosanct ceremony on Saturdays throughout his dominion to pay homage to Shani Dev. This ends the story of Vikram Aditya and Shade Dev, which gives us lessons about humility, honesty, and how karma gets fruitful.

(Reference and Source: Greatness of Saturn: A Therapeutic Myth by Robert E. Svoboda)

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Vedic and Religious Remedies for Saturn Sade sati and Dasha periods:

1.In order to demonstrate devotion to Shani Dev, it is customary to ignite a mustard oil lamp within the temple premises, specifically in front of the Shani Dev Idol, on a weekly basis. This ritual is to be observed on Saturdays, either for a duration of 11 consecutive Saturdays or 7 consecutive Saturdays during the nighttime hours or one should make a practise for whole life.

2.On Saturdays, it is customary to distribute Khichdi, a dish prepared with Kaali Maa Ki Daal and rice, to both the impoverished individuals and the devotees at the Shani Mandir or shrine.

3. Utilize black sesame seeds and black lentils (Vigna mungo) in conjunction with til or mustard oil, afterwards applying the resulting mixture onto the iron or black stone idol of Shanidev situated within the temple. Perform this task on a weekly basis, specifically on 40 consecutive Saturdays or alternatively on 11 consecutive Saturdays or one can follow it for whole life, make sure intension should be with mercy and self resolution .

4.On a designated day, individuals may provide leather chappals, blankets, and umbrellas to underprivileged individuals in need, in the vicinity of the Shani temple.

5.On a designated day of the week, specifically Saturday, individuals are encouraged to provide sustenance to individuals afflicted with leprosy or physical disabilities in close proximity to the Shani Dev Temple.

6. Read the Shani Stuti after lighting a Til oil lamp under a Pipal tree on Saturdays. Below here is the
Shani Stuti.

Konastha pingalobabhruh
Krishnoroudraantakoyamah
Souri, shanaischaro mandah
Pippaladishu sansthitah

7. Start worshipping Lord Shani Dev every Saturday, those who having an afflicted Saturn in their horoscope and they should light a sesame lamp to Shani dev temple on every Saturday and should recite “

Dashrath Krit Neela Shani Stotra ” either for 40 days or for continues 40 Saturdays.

Here is the stotra for same From Skanda Purana, The following is the Dasharatha Shani Stotra from Padma Purana :

Dhyaathwa Saraswatim Devim Gananatham Vinayakam.

Raja Dasharathah sthothram Saureridhamathakaroth.

Namo Neela mayukhaya Neelothpala nibhaya cha,

Namo Nirmaansa dehaaya Deergha shmashru jataaya cha,

Namo Vishaala nethraaya Shushkodhara bhayaanaka

Namah parushagathraya sthularomaaya Vai namah

Namo nithyam Kshudhaarthaaya Nithyathapthaya Vai namah

Namah Kaalaagni rupaaya Krthaanthaka namoshthuthe,

Nameste Kotaraakshaaya Durnireekshyaaya Vai namah Namo

Ghoraaya Raudraaya Bheeshanaaya Karaaline Nameste Sarva bhakshaaya Valeemukha namosthuthe

Surya putra namestesthu bhaskare bhaya dhayaka

Adho-drushte namasthubhyam vapuhshyaama namosthutheNamo Manda-gathe thubhyam nisthrinshaaya namo namah

Thapasa dagdha-dehaya nithyam yogarathaya cha

Namesthe gyaana nethraya kashyapathmaja sunave

Thushto dadasi Vai raajyam rushto harasi Thathkshanaath

Devaasura manushyaashcha pasupakshisareesrpaah

Thvaya vilokithaah saure dainyamaashu Vrjanti cha

Brahmaa shakro yamashchaiva rishayah saptha-tharakaah

Rajya bhrashtaashcha t’e sarve thava drishtyaa vilokithaah

Deshaa nagara graamaa dweepashechai vaadrayasththaa

Raudra Dhrushtyaa t’u ye drushtaah kshayam gacchanti thath kshanaath

Prasaadam Kuru me saure varaartheham thavaashrithah

Saure kshamasvaaparaadham sarvabhutha hithaayacha

8.One effective approach for mitigating the impacts of Sade-sati and other Dasha influences is to engage in the frequent recitation of the Hanuman Chalisa and Bajrang Baan, as a means of appeasing Hanuman ji.

9. It is recommended to engage in the act of offering prayers to Lord Shiva, as Lord Shiva is regarded as the spiritual guide or mentor of Lord Saturn. To attain a good life, one may opt to engage in the practise of Rudra Abhishek with Bel Patra and other Pancha Amritam, or alternatively, recite Rudra Ashtakam on Mondays and Saturdays.

10.It is recommended to provide crows, which are considered the vehicle of Lord Shanidev, with a prepared meal from one’s own morning repast on a daily basis. It is imperative to exhibit kindness and compassion for individuals occupying various positions of lower socioeconomic status, such as maids, servants, vendors, hawkers, labourers, cleaners, and other individuals engaged in low-grade occupations. It is imperative to refrain from attempting to appropriate their financial resources or subjecting them to any form of harassment. Ensure timely payment of their obligations and earn the affection of Saturn.

11.It is imperative to demonstrate unwavering loyalty for one’s parents (including grandparents) and provide them with affectionate care throughout their lives. This practise is akin to the deep affection that Lord Shani-dev holds for his mother, emanating from the depths of his heart. It is imperative to refrain from exhibiting contempt and carelessness towards one’s parents, since such actions may potentially incur the displeasure and consequences associated with the divine entity known as Shani Dev. Despite encountering certain conflicts with his father, Surya Dev, Shani Dev harbours genuine reverence for him deep within his being.

12.One effective remedy for mitigating the effects of Sade Sati is to engage in the daily recitation of the Maha-Mantra dedicated to Lord Saturn.

“Om nilanjana samabhasam | Ravi putram yamagrajam ||

Cahaya martanda samhubhutam | Tama namami Shanescharam||”

13.Individuals experiencing the astrological phenomenon known as Sade Saati are advised to diligently repeat the Shani Mahamantra a total of 23,000 times over a span of either 7 or 12 years. The recitation of the Shani Mahamantra should be completed within a period of 23 days. Therefore, by the regular recitation of the Shani Mahamantra using a ‘mala’ 10 times per day, the completion of the recitation will occur during a span of 23 days.

14. Recite the 108 appellations of Shani Dev, also known as Shani Dev Ashtottara Shatnamavali daily

Conclusion

Both versions aim to be as comprehensive as possible in their treatment of Saturn, Karma, and Sadesati. Since Sadesati is such a massive Saturn transit with so many varying effects, it’s crucial to have a thorough understanding of these phases before making any predictions. assumptions & any guess work. Despite its unpleasantness, adversity provides us with an opportunity to toughen up and become more resilient. In order to meet the challenges of Saturn Sadesati with greater self-awareness, fortitude, and optimism, it is helpful to have a firm grasp on the period’s underlying features and impacts. Keep in touch, keep sharing, never stop teaching and learning, and do your part to support the blogs you read by clicking on the ads that run on them. Do your share thoughts and ideas in comment section to improve future blogs.

Keep Reading, Keep Sharing and Stay connected !

Jai Shani Dev !

Expressing gratitude and extending salutations,

Rocky Jamwal

Source and Reference :

https://www.tamilbrahmins.com/showthread.php?t=26113
http://www.shanidev.com/the-cure-for-sade-saathi.html

https://www.quora.com/profile/Bharadwaj-Astrologist-Psychic-Healer

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Unveiling Ayurvedic & Astrological Wonders of Bel Patra/Bilwa Tree -Plant for Visakha Nakashtra

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Written, Research and compiled | by Rocky Jamwal | August 2023

Unveiling Ayurvedic & Astrological Wonders of Bel Patra or Bilwa Tree – Healing Plant for Visakha Nakashtra

Indulge in our detailed exploration, examining the profound spiritual and curative privileges granted by the exceptional Bel Patra tree. Dive in, enrich your knowledge to explore ayurvedic and astrological miracles of bel patra or bilwa tree. Ayurveda is an old Indian medical science, while astrology is an ancient branch of the study of the heavens and their influence on human health. Together, these two fields shed light on the incredible relationship that exists between the natural world and the health of individuals. The astrological characteristics of Visakha Nakshatra are intertwined with the healing concepts of Ayurveda, and the constellation Bel Patra acts as a bridge between these two realms.

Introduction

According to an urban legend, the Bilwa Tree is said to have arisen from drops of perspiration that fell from Lord Shiva’s brow when he was participating in a celestial dance. This supernatural link with one of the Hindu trinities dramatically boosted the stature of Bel Patra, making it revered and cherished by devotees all over India.

In Vedic rites and astrology, the Bilwa tree, which is also known as Aegle marmelos, is considered to be of the utmost significance. Lord Shiva is one of the most adored gods in the religion of Hinduism, and this holy tree is seen as a representation of him. Because of their spiritual and therapeutic powers, the leaves, fruits, and roots of the tree are essential components in a variety of religious rites and practises.

It is said that Lord Shiva can be seen dwelling in the Bilwa tree, according to Hindu scriptures. It is stated that bestowing worship on this tree will result in an abundance of benefits and good fortune. The tree is revered during religious celebrations and other happy events because it is thought to bestow virtues such as cleanliness, fertile offspring, and financial success.

Astro-Ayurveda and Herbal Plants Research Series

The Ayurvedic/Herbal Plant Bel Patra – Plant for Visakha Nakashtra

The Bilwa tree is utilised in a number of different ways throughout Vedic rites in order to call upon the divine for blessings. Garlands made out of the tree’s leaves are presented as an act of devotion to many deities. Garlands are made from the tree’s leaves. It is believed that making a gift of bilwa leaves to Lord Shiva will make him happy and will result in the requests being granted.

The holy Bilwa Patra Pooja is another ritual that makes significant use of the Bilwa tree in many ways. Prayers are said, mantras are chanted, and an offering ritual called aarti is performed using the Bilwa leaves. It is believed that by doing this action, one can cleanse negative energies from the surrounding area and so create an atmosphere that is spiritually chared.

The Importance of Astrological Factors of Bel Patra

According to astrological tradition, the Bilwa tree is connected to the planet Jupiter and Visakha Nakashtra, which is thought to bestow enlightenment, spiritual development, and prosperity upon its owners. It is believed that inviting good energies into a space and positively influencing one’s destiny can be accomplished by cultivating a Bilwa tree either indoors or outside.

In addition, according to Vedic astrology, worshipping the Bilwa tree can minimise the bad effects and result in positive improvements in a person’s life if they are going through a tough phase while being influenced by Jupiter’s malefic effects. This can be especially beneficial if the person is experiencing the difficult phase because of Jupiter’s malefic influences.

Biological and Medicinal classification of Bael

The scientific classification of bael is as below

Kingdom: Plantae (Angiosperms)
Order: Sapindales
Family: Rutaceae
Subfamily: Aurantioideae
Tribe: Aurantieae
Genus: Aegle
Species: A. marmelos
Binomial name: Aegle marmelos

Various names of Bael

English name: Wood apple
Arabic: Safarjale
Bengali: Belpatthar ka paid
Hindi: Bael
Marathi: Belaache zaad
Tamil: Vilvamaran
Sinhala: Beli
Gujarati: Billu
Kannada: Belladi hannu
Konkani: Gorakamili
Malyalam: Koolam
Marathi: Bel
Odia: Baela
Urdu: Bael
Indonesia: Maja
Thai: Matum

Ayurvedic Properties of Bael Tree

Bael, scientifically known as Aegle marmelos, is a plant of significant spiritual, religious, and medical importance, indigenous to India and Bangladesh, with subsequent distribution over Southeast Asia.

The maturation process of the fruit typically spans a duration of approximately 10 to 11 months. The wood apple possesses inherent qualities of sweetness, fragrance, and astringency. Bel, also known as Aegle marmelos, is a plant that possesses numerous advantageous properties and applications. It has been traditionally employed for the treatment of various ailments including tuberculosis, hepatitis, dysentery, constipation, peptic ulcers, piles, and a multitude of other conditions.

Furthermore, it has demonstrated utility in the treatment of worm infestations and gastrointestinal disorders. Bael or Aegle marmelos, commonly referred to as Bengal quince, golden apple, Japanese bitter orange, stone apple, among other names, is a plant species of interest. This fruit is recognised by multiple appellations, including Wood Apple, Kaitha, Maredu Pandu, Vilam Palam, Belada Hannu, Koovalam, Kothu, Koth Bel, and others. This particular plant is unique among Ayurvedic plants as all of its components, ranging from the root to the leaf, are utilised in the treatment of various ailments.

The consumption of this fruit is believed to have a harmonising effect on the Kaph and Vata doshas. Additionally, its roots have been traditionally associated with enhancing digestive processes, while its leaves are claimed to possess analgesic properties. Furthermore, the stem of this fruit is believed to have a positive impact on cardiovascular health, and the flowers of the bel plant have been traditionally used for the treatment of diarrhoea.

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The Sacred Bilwa Tree: A Connection to Vedic Rituals and Astrology

Mystery of Past life Astrology and Karma in Astrology Part 2- Astrologically explained via past life regression

In the study conducted by V. NIGAM and V. S. NAMBIAR, it is stated that Aegle marmelos, also known as Bael, is a plant that is mentioned in the ancient Sanskrit medical text, Charak Samhita. The plant in question is widely recognised as a medicinal herb within the Ayurvedic and Siddha systems of medicine, as well as in several folk medicine traditions. It is commonly employed to address a diverse range of health conditions. Aegle Marmelos, also referred to as bael, is a member of the Rutaceae family.

According to Ayurvedic principles, bael is classified as a tridosh har, meaning it is believed to possess therapeutic properties that can alleviate imbalances associated with the three doshas: bile, wind, and phlegm. Aegle marmelos, often known as Bilva, holds significant religious and cultural importance in Hinduism since it is believed to symbolise the divine presence of Lord Shiva. This sacred tree is revered for its spiritual attributes and is said to possess mystical powers.

The Bilwa tree, also known as the Bael tree, possesses considerable religious and cultural importance in Hindu mythology, primarily due to its strong association with Lord Shiva. According to prevalent belief, Bilwa leaves hold significant importance in the ritualistic worship of Lord Shiva, since they are believed to serve as a dwelling place for the deity.

The leaves of the Bilwa tree have a trifoliate morphology, which symbolically represents the three primary qualities, known as gunas, namely sattva, rajas, and tamas. The term “sattva” is used to symbolise a state of purity, while “rajas” is associated with passion, and “tamas” is indicative of ignorance. Devotees participate in the ritualistic practise of presenting these leaves as an endeavour to cleanse and enhance their cognitive, corporeal, and metaphysical capacities, so cultivating a more profound communion with the transcendent being, Lord Shiva.

In the context of the veneration of Lord Shiva, adherents engage in the act of presenting a range of offerings, encompassing floral tributes, water, and fragrant substances such as incense. Nevertheless, the act of presenting Bilwa leaves carries a distinct importance. It is widely believed that the leaves possess the ability to appease Lord Shiva and bestow his divine gifts. As per the Shiva Purana, the act of presenting a trifoliate Bilwa leaf to Lord Shiva is considered equivalent to the offering of one thousand lotus blossoms. According to belief, the act of presenting this little tribute is said to be reciprocated by Lord Shiva, who bestows rewards as an expression of his devotion and affection.

The act of venerating Lord Shiva through the utilisation of Bilwa leaves is widely regarded to confer a multitude of advantages to adherents. Several examples of these include:

The act of offering Bilwa leaves with extreme dedication is believed to possess the ability to cleanse sins and negative karma, hence bestowing spiritual purity.

The acquisition of wisdom: It is believed that the Bilwa leaves create vibrations that might improve concentration, so facilitating the acquisition of knowledge and comprehension.

Physical and psychological healing: The therapeutic attributes of Bilwa leaves are recognised for their efficacy in alleviating many diseases and enhancing mental health.

The purported ability of Bilwa leaves to ward off malevolent forces and bad influences is attributed to the believed presence of Lord Shiva within them, which is said to establish a defensive barrier against such detrimental energies and maleficent entities.

Hence, the integration of the veneration of Lord Shiva alongside the use of Bilwa leaves within an individual’s spiritual regimen can yield profound and transformative outcomes in their existence.

The Bilwa tree is of great importance in the Shiva Purana, serving as a representation of profound devotion and spiritual advancement. Devotees engage in the act of presenting Bilwa leaves to Lord Shiva as a means of purifying themselves and beseeching his divine blessings. The advantages of this revered practise transcend the world of the physical, resulting in enhanced mental, emotional, and spiritual welfare. When encountering a Bilwa tree in the future, it is advisable to pause and acknowledge its inherent sanctity and the profound wisdom it embodies.

Embrace the ethos of unwavering commitment and observe its profound impact on the trajectory of your life.

What Scriptures says about Bilwa Tree:

Sri Sooktam Says ;

According to belief, the Bilva tree is said to have originated from the divine presence of Goddess Sri Maha Lakshmi. Additionally, the Sri Sooktham hymn serves as a form of praise and adoration for the revered Goddess Lakshmi.

“Aadithya varnae tapassodhi jaatho
Vanaspathi stava vrukshotha bilvaha
Tasya phalani tapasaanudantu
Mayaantha raayaashcha baahya alakshmeehi”

The translation of this stotra is given below.

“Oh Lakshmi, your complexion is like that of a morning sun; a vanaspathi (tree bearing fruits without flowering) called Bilva was brought forth as a result of your pious acts of austerity. My miseries and poverty, both internal (ignorance) and external, may be driven away by the fruits of the tree thanks to your favour. One who does austerities under a bilva tree and focuses their meditation on the deity Sri Maha Lakshmi is said to be blessed with the ability to have all of their wishes come true. This is a belief that has been passed down from generation to generation.

What Shiv Mahapurana Says;

The Bilva tree has been revered and regarded as a sacred and auspicious entity in Hindu writings and scriptures throughout history. Its profound sanctity is explicitly highlighted in the Mahapuranas, where its importance is elucidated through diverse manifestations of mantras. The Shiva Purana provides a specific account on the advantageous employment of bilva in human society, citing its scientific and therapeutic characteristics.

The 22nd chapter of the Maha Shiva Purana recounts the significance of the trifoliate Bilva Patra as a sacred symbol of Lord Shiva. Esteemed by all deities, the significance of this entity is challenging for individuals to fully grasp. The knowledge of the sacred tree is inherently limited in scope. The placement of sacred sites on Earth is exclusively situated at the foundation of this revered tree.

Individuals who engage in the practise of meditation upon Lord Mahadeva, namely in His linga form situated at the base of the Bilva tree, are able to achieve Moksha, the ultimate liberation, and experience spiritual purification through their connection with Shiva. The aforementioned wonders pertain to the revered Bilva.

The renowned Shri Bilvashtakam, namely in verses 6 and 7, makes reference to.

Lakshmyaascha stana utpannam Mahaadeva sadaa priyam, Bilva vriksham prayachchhaami eka bilvam Shivaarpanam. [Lakshmyaascha stana utpannam Mahaadeva sadaa priyam].

Darshanam bilva vrikshasya sparshanam paapanaashanam and Aghorapaapasamhaaram eka bilvam shivarpanam are both examples of bilvam shivarpanam.

Translation:

“I offer a single bilva leaf to Lord Shiva, who always holds great affection for the breasts that have emerged from the goddess Lakshmi. The act of beholding the bilva tree is believed to have the power to eliminate sins, while touching it is considered to be an act of purification. Offering a single bilva leaf to Lord Shiva is believed to be capable of absolving even the most heinous sins.”

The Bilva tree holds a special significance for Mahadeva since it is said to have originated from the divine essence of Goddess Lakshmi. I request the tree to present a bilva leaf as an offering to Lord Shiva. The act of observing the Bilva tree and making physical contact with it is believed to possess the ability to absolve individuals of their transgressions. The most severe karmic consequences can be mitigated through the act of presenting a Bilva leaf as an offering to the deity Lord Shiva.

According to popular belief, the bel tree is also considered to be the abode of Lakshmi, the deity associated with wealth. Individuals who engage in the ritualistic practise of puja, specifically directed towards the deities Shiva and Parvati, with unwavering devotion and employing the utilisation of leaves, shall be bestowed with profound spiritual abilities.

Spiritual Essence of Bilwa Tree

Offerings of leaves have been made to gods and goddesses like Shiva and Parvathi in religious ceremonies going all the way back to ancient times. The Bael tree is a sacred deciduous tree that is closely associated with a number of gods and goddesses due to its significant medicinal properties, in particular its calming effects. The aforementioned tree is extremely well-liked in Shiva and Vishnu temples, and it is frequently referred to as the temple garden plant because of its prevalence in these religious spaces.

It is possible to cultivate it in any dwelling that is used for domestic purposes. This particular plant has trifoliate leaves, which are arranged in a manner that is symbolic of the three main deities of Hinduism: Brahma, Vishnu, and Shiva. There is a striking resemblance between the individual leaflets of the trifoliate leaves and the trisoolam, which is the legendary weapon linked with Lord Shiva. The sacred importance of the tree extends to the Jain religion as well.

Under a bael tree, Bhagwan Parasnathji, the 23rd Tirthankara, attained knowledge and became the Tirthankara. In temples dedicated to Shiva, worshippers receive leaflets as prasadam, and in temples dedicated to Vishnu, they receive tulsi. The religious significance of Bael cannot be overstated. In the context of the Hindu religion, it is common practise to make offerings to various deities during prayer rituals by presenting the leaves and fruit of a specific plant. The worship of Shiva is given a particular focus within this setting.

In addition, the leaves of this plant are utilised in the religious ceremonies of the Viva Rupra and the Parvati. There is ample evidence that the fruit is utilised in religious rites and ceremonies, as well as that it is mentioned in both the Vedas and the Mahabharata.

In the research paper that Neha Parmar, Suman Singh, and Bhupesh Patel produced, a detailed historical and ethno-medical analysis of Bilva Patra is provided. An extensive number of references from ancient writings such as the Yajurveda, Atharvaveda, Brahmanas, Kalpasutras, and Puranas are cited in the work, which is an indication of the broad acceptance and use of bilva in traditional medicinal practises.

This topic is also discussed in the Mahabharata and the Ramayana, both of which were written by Valmiki. The Taitiriya Brahamana mentions the Bilva tree as a tree linked with auspiciousness, while the Baudhayana Dhamasutra acknowledges the Bilva tree as one of the venerated trees in its historical setting. It was believed that the fruit known as bilva, which was considered to be the most sacred of all fruits at the time, held enormous religious and cultural significance in the historical context of ancient India.

It was most frequently utilised in temple settings as the major food offering that was delivered to the gods and goddesses there. The coconut has surpassed the bilva fruit as the fruit of choice for religious offerings in modern times. It is also commonly regarded as a symbol of total submission to a superior authority at this time. The symbolism of the Bilva plant is prominently featured throughout the Hindu faith.

On the crown and the trident of Shiva, the trifoliate leaves of the Bilva plant are depicted extensively in prominent positions. In addition, the three points at the end of each leaf represent the holy trinity that is comprised of Brahma, Vishnu, and Shiva. In order to lessen the impact of the unfavourable effects, the amulets were fashioned and worn with the intention of doing so. The plant in question has been extensively acknowledged as a symbol of corpulence and fecundity due to its progressive development from the base to the uppermost branches, which is accompanied by an annual production of fruits. This has led to the plant being widely identified as a representation of corpulence and fecundity.

One of the eight leaves of bilva that are presented to Lord Shiva as an offering is believed to be the Mokshasadhanam, or the means by which one can achieve liberation, in accordance with the Lingarchanchandrika, which is a sacred text. This belief is based on the belief that one of these leaves is the Mokshasadhanam. According to Maitra, the bilva tree has a reputation for being able to encapsulate the spirit of heavenly illumination. The Shankhyana Aranyaka suggests that in order to accomplish a number of goals, one should adorn themselves with the ‘Bilva Mani’ as a type of decoration. This is done in the hopes of achieving the results they seek.

The elimination of unpleasant dreams (Dusvapnanashana), the destruction of malicious energies (Rakshoghna), the accomplishment of rejuvenation and longevity (Rasayana), the maintenance of progeny (Prajasthapana), and the protection against venomous substances (Vishaghna) are some of these benefits.

Bathing with water that has been flavoured with Bilva Patra is considered to be a traditional part of the wedding ceremony. In addition, the Upanayana Samskara recommends that its practitioners dress in bilva-danda. Bilva was used as a tool or implement by the Babylonians circa 7000 years ago. According to the findings of a study that was carried out in 1996 by Alimas and colleagues, the significance of trees extends to the Jain religion. The Jain people regard trees as sacred because of their connection to Bhagwan Parasnathji, the 23rd Tirthankara, who is believed to have attained enlightenment while sitting beneath a Bilva tree.

It is stated in the Agnipurana that the act of inhaling the oil that is extracted from this particular plant is thought to enhance the individual’s poetic powers as well as promote lifespan.

In addition, gastroenteritis can be treated by administering a decoction that is made of Bilva fruits, Mangifera indica, Dolicos lablab, Woodfordia fruiticosa, and Zingiber ofcinale, together with molasses and buttermilk. Another treatment option that is indicated is the consumption of a decoction that is comprised of bilva, aconitum heterophyllum, and holerrhena antidysenterica. This is an alternative treatment. Traditional beliefs ascribe curative qualities to bilva, specifically those that enable it to alleviate fevers, as well as the discomfort and coughing that accompany fevers.

The Shiva Mahapurana & the Story of hunter

In the Shiva Purana, the story of the repercussions of venerating Lord Shiva with the bel leaf is recounted in narrative form.

On the night of Maha Shivaratri, a hunter was driven to go out and engage in hunting activities because of the urgent need to satisfy the hunger of his family. Due to the fact that this day is devoted to the worship of Lord Shiva, it carries with it a tremendous religious significance.

In the end, the hunter was unsuccessful in his attempts to find any game. The individual climbed up a tree that was located close to a body of water and assumed a stance of expectancy, with the hopes of witnessing a creature that was unaware of its surroundings that was seeking hydration. This person had no idea that the tree they had climbed was actually a bilva tree until after they had reached the top. A Shivling, an artefact that represents the god Shiva and is venerated for its role in religious worship, was found near the bottom of the tree where it had been planted.

The person consistently scattered bilva leaves into the ground over the night, and these leaves eventually settled on the Shivling. This behaviour continued until the morning. Because of the hunter’s unintentional worship of Lord Shiva, he was able to undergo a profound transformation that endowed him with the attributes of empathy and comprehension. As a result, he was released from the burden of the negative actions he had committed in the past.

The advent of the bilva tree is said to have been caused by the perspiration of Parvati, who is the consort of Shiva, according to the Nagara Khanda of the Skanda Purana.

As a result of all of the strenuous tasks that she engaged in, the goddess Parvati, who is also known as the renowned Daughter of the Mountain, became exhausted. Her forehead began to sweat, and a bead of moisture eventually fell to the ground below. The Mandara mountain, which is rather visible, is home to a tree that has achieved great growth.

Parvati suggested that the tree, which had emerged from the earth near to her, be given the name Bilva. Bilva was the name of one of the gods.

If a person approaches this tree with the utmost reverence and collects its leaves, they will surely elevate themselves to the position of supreme ruler over the surrounding territory. If a person with steadfast faith were to engage in the act of worship towards me, using the leaves as a conduit, they would be able to have any wish they had come true that they may have. If a person is able to maintain even a rudimentary level of belief in the ritual of worship while looking at the leaves of the bilva plant, then I will definitely bestow abundant blessings upon that person.

If a person makes the decision to consume the very tip of the foliage, then a great number of their indiscretions are automatically removed from their record. In the event that an individual places the tip of a leaf upon their cranium, it is believed that no type of pain delivered by Yama, the Hindu deity of death, shall cause that individual to experience misery. This is because the apex of the leaf is placed upon the individual’s head.

The leaf known as Bilva-Patrais comes from a tree in the Hindu religion that is considered to be sacred. This tree is named Bael (). Its sanctity is analogous to that of the leaves of the Tulsi plant. In point of fact, the use of Bilva-Patra by Shiva is analogous to the use of Tulsi leaves by Vishnu. In English, the word “Bael” can also be translated as “Stone Apple,” “Wood Apple,” “Golden Apple,” or “Bengal Quince.” It is most generally referred to as Bael or Bel in Hindi, and a leaf of Bael is referred to as Bel-Patta. The bird is called “Aegle Marmelos” in the scientific community.The word for this in Sanskrit is Bilva-Patra.

In Hindu Scriptures, it is said to have originated within the chest of the goddess Lakshmi. The following is made abundantly obvious by the sixth “Shloka” of the “Bilvashtakam”:

लक्ष्म्याः स्तनत उत्पन्नं महादेवस्य च प्रियम्

बिल्ववृक्षं प्रयच्छामिबिल्वपत्रं शिवार्पणं ।6।

Lakshmya stanat utpannam mahadevasya ch priyam

bilvavriksham prayachchhami bilvapatram shivarpanam.

Meaning:

I make this offering of the bael tree, which is said to have grown from the centre of Goddess Lakshmi and is favoured by Mahadev. As a result, I make an offering of Bilva-Patra to the god Shiva.

A Bilva-Patra leaf is a compound leaf, which means it is composed of three individual leaflets. Shiva is quite fond of the Bilva-Patra, which has three leaves, and it is given to him as an offering. It is quite uncommon for a single leaf to produce more than three leaflets, which is one of the things that attracts the attention and interest of devotees. On the premises of the Baba Baidyanathdham Temple, where the complex is located, I have witnessed such leaves being offered for sale at a higher price. However, it is not appropriate to present Shiva with these leaves, as it is made abundantly plain in the first “Shloka” of the “Bilvashtakam” as follows:

त्रिदलं त्रिगुणाकारं त्रिनेत्रं च त्रयायुधम्

त्रिजन्म पापसंहारम् बिल्वपत्रं शिवार्पणं ।1।

Tridalam trigunakaram trinetram ch tryaudham
trijanma pap-sanharam bilvapatra Shivarpanam.

Meaning:

(As an offering, I present the three-leafed Bilva-patra, which possesses the attributes of Sat, Raj, and Tam, which symbolises the three eyes of Shiva as well as the three weapons, and which purges the sins of three previous incarnations.)

Explanation :

This “Shloka” is also spoken when presenting Shiva with the bilva-patra sacrifice. In addition to having three leaflets, it should have the following characteristics: it should be soft, without holes, without spots (), and unbroken. It is necessary to cut away the more substantial portion of the ‘Belpatta’ twig () that is linked to the tree (called a vajra). When making an offering to Shiva or any of the other gods, the “Belpatra” should be turned over so that the smooth side is towards the “Linga” and the pointy end should be facing away from the devotee. There is a text called the “Bilvashtakam” that is eight verses long and discusses the significance of Bilva-Patra.

In order to prepare the leaves for the offering, a white sandalwood paste () is either rubbed into them or sprinkled over them. The beverage known as Bilva-Patra is presented to not only Shiva but also each and every member of the Shiva family ( ), including Nandi the Guard. Ganesh, Gouri (Shakti), and her incarnations like as Durga, Kaali, and Kartikeya are all given Bilva-Patra as an offering.

People sometimes write “” with sandalwood paste () or kunkum () on leaflets and then gift them to Shiva since Shiva is similar to a follower of Rama. Since Hanuman is an avatar of Shiva and is also known as the Rudra avatar, the ‘Bilva-Patra’ is also presented to Hanuman during his worship.

Some devotees are of the opinion that the three leaflets of the Bilva-Patra are symbolic representations of Shiva’s three eyes: the two lower leaflets are thought to stand for Shiva’s two normal eyes, while the one upper leaflet is thought to represent Shiva’s third eye, which is located on his forehead.

In Bhubaneswar, a Pundit at the Shiva temple provides holy water along with a piece of Bilva-Patra to worshippers, just as he does in every other temple in North India. This holy water is called “Charanamrit” and it contains Tulsi leaves.

The amount of bilva-patras that are presented to Shiva can range anywhere from one to more than lakhs, depending on the individual’s ability to procure them and their financial situation. During the months of “Saavan” and “Aashaadh,” I was present when some devotees presented Baba Basukinath with an offering of one lakh and twenty-five thousand ( ) Bilva-Patras.

Even though it is common practise to refrain from offering the same thing to a deity more than once, in the case of the Bilva-Patra, if someone does not have access to it and they observe some Bilva-Patras being placed over the Shiva-lingam, they are allowed to grab one, wash it and then re-offer it to Shiva. Because Shiva is so merciful to his devotees, he even acknowledges and appreciates the intangible gifts they give him. As is the case in the opening verse of “Shiva Manas Pujan Stotram,” numerous items, including Bilva-Patra, are offered in the imagination:

Ratnaih kalpitam aasanam himjalaih snanam ch divyambaram

Nana ratna vibhooshitam mrigmadamodankitam chandanam

jatichampakvilvapatra rachitam pushpam ch dhoopam tatha

Deepam dev dayanidhe pashupate hritkalpitam grihyataam.

Meaning : The Bilva-Patra and the fruits inspire devotees to bring this tree into their homes on the university campus. The presence of a bilva-tree on the campus contributes to the expansion of one’s money, name, and popularity. Not only this, but because the tree of Bael is a representation of Shiva himself, after people get out of bed in the morning, they look at the tree and say “namaskar” to it, as well as pronounce this “Shloka,” which is a verse from the Shiva Purana.

Darshanam Bilva Vrikshasya Sparshnam Papnashnam

Aghor Papsanharam Bilvapatram Shivarpanam.

Meaning : The act of worshipping the Shiva-linga beneath a ‘Bilva Tree’ yields significant benefits. The act of irrigating a ‘Bilva-Tree’ with ordinary water or water from the Ganges river, often known as ‘Jalam’ or ‘Gangajalam’, respectively, is believed to bestow the spiritual merit equivalent to visiting all sacred pilgrimage sites, known as ‘Tirthas’. The act of applying water sourced from the vicinity of the tree’s root to the forehead results in the eradication of all “Papam”.

Astrological Importance of Bilwa Patra

Individuals who are born under the influence of the Visakha Nakashtra and Scorpio moon sign, or those who have a birth in the Visakha Lagana nakshatras, are advised to engage in the practise of planting a Bilwa Patra tree in their personal garden and providing it with regular watering. Alternatively, individuals experiencing health concerns associated with the liver or stomach are recommended to consume Bilva juice on a daily basis. This practise is believed to counteract any adverse effects cau

The experience of meditation beneath this particular tree has the potential to evoke a profound sense of bliss among individuals born under the Visakha Nakashtra. In addition to the act of planting, it is recommended to perform Rudra abhishek, a ritualistic offering, using Bilwa Patra, fruits, milk, and the remaining Panch Amrits. The malefic effect of Jupiter can be remedied at an accelerated rate via meticulous attention and unwavering dedication.

Anyone whose Bhadhaka planet is Jupiter are advised to engage in the practise of planting or donating a Bilwa plant to anyone in need or near the Shiva Linga within a temple dedicated to Lord Shiva. This ritual is believed to effectively mitigate the adverse effects associated with the Bhadhaka planet.

In the event that Jupiter exhibits malefic influences, it may potentially manifest adverse effects on liver functionality, resulting in elevated enzyme levels, unregulated sexual appetite, complications with the gall bladder, disturbances in kidney enzyme activity, and occasionally an escalation in the incidence of infections or diabetes. Excessive heat in the stomach and liver can result in elevated levels of bilirubin, leading to the manifestation of jaundice. Additionally, this condition may contribute to bodily weakness, gastric disturbances, and the development of constipation, among other potential consequences.

The reason for this is in accordance with the framework of the five limbs. Nakshatras are recognised and observed for their influence on mental and physical well-being. Any disruption to the native’s birth nakshatras has the potential to adversely affect their mental and physical well-being. One predominant factor contributing to the susceptibility of those with illnesses in the Scorpion moon and Visakha Nakashtra’s lord via nodes to liver and reproductive organ issues is their Dasha padas.

The potential association between the Visakha Nakashtra deity and deities such as Indra, who embodies transformation and strength, and Agni, the god of fire, may contribute to the inclination of Visakha individuals towards extremity in several aspects of life, including their sexual desires, pursuit of power, and appetite for success.

An elevation in the levels of Tamsik and Rakashas Gana within this nakshatra has the potential to result in health complications stemming from excessive engagement in sexual activities, heightened hunger, increased appetite, impaired digestion, gastrointestinal problems, flatulence, and predominantly liver-related ailments.

The most effective solution for alleviating the negative effects associated with the Viskhna Nakashtra (Scorpion) moon sign entails the cultivation of a bilwa tree and the regular consumption of bilwa fruit, as well as the practise of worshipping Lord Shiva using Bilwa Patra and fruit.

Medically speaking, bilwa has a wide range of applications, including the following:

1) It has the ability to treat conditions such as diarrhoea, cholera, haemorrhoids, and vitiligo.

2) It can lessen the severity of ulcers in the stomach.

3) Capacity to fight microorganisms

4) It is effective in treating scurvy.

5) is capable of regulating cholesterol levels.

6) has the ability to remedy breathing issues.

7) Used to reduce inflammation.

8) It can be used as a treatment for conditions related to the heart.

9) has the ability to relieve constipation.

10) has the ability to manage diabetes.

Nutritional Value of Bael Fruit

The various nutrients in a bael fruit per 100gm.

Nutrients Amount

Carbohydrate 31.8 gm

Fat 0.3 g

Proteins 1.8 gm.

Vitamins

Vitamin A 55 mg.

Vitamin B Rich in Vitamin B1 and B2

Vitamin C 60 mg.

Thiamine 0.13 mg.

Riboflavin 1.19 mg.

Niacin 1.1 mg.

Carotene 55 mg.

Minerals

Calcium 85 mg.

Potassium 600 mg.

Fiber 2.9 gm.

Water 61.5 g.

Energy 137 k.cal

There are ten advantages to eating bael.

Treatment of TB with Bael According to Ayurveda, this herb can be used as a treatment for TB.
The use of bael for the treatment of gynaecological conditions The use of bael on a regular basis can help avoid gynaecological conditions.
Urinary disorders and Bael: The consumption of bel can assist in the resolution of issues associated with urinary disorders.
A Bael for the Prevention of Diabetes: Bitter and pungent, it is loaded with antioxidants and helps stimulate the pancreas to generate insulin, which in turn results in a reduction in blood sugar levels. Diabetes can be treated with the leaves of the plant.
Bael for Digestive Disorders: It protects the digestive system from ulceration, lowers the frequency of Irritable Bowel Syndrome (IBS), and lessens intestinal spasm, making it useful for the treatment of diarrhoea, dysentery, and other infections of the elementary canal.
Bael has been shown to be effective in the treatment and prevention of fever when the leaf juice is combined with honey.
Tonics made from flowers are often recommended for people who suffer from epilepsy.
Nutritional Information Regarding Bael It has a high concentration of alkaloids, polysaccharides, antioxidants, beta-carotene, vitamin C, vitamin B, and a wide variety of other biochemical compounds. Tannins, calcium, phosphorus, iron, protein, and fibre are some of the other components that can be found in it. The following nutrients can be found in one hundred grammes of bael: Value in terms of calories (137), moisture content (61.5g), protein (1.8g), fat (.3g), minerals (1.7g), fibre (2.9g), carbohydrates (31.8mg), calcium (85mg), phosphorus (50mg), iron (.7mg), beta-carotene (55 UG), thiamine (.13mg), niacin (1.1mg), vitamin C (8 mg), and copper (.21 mg).
The Use of Bael for the Treatment of Pile: It is beneficial to use the extract of unripe bel fruit in the treatment of piles and haemorrhoids.
As a result of the calming effects that it has on the digestive system, bael lowers the amount of acidity that is produced in the stomach. This property makes bael effective for the treatment of ulcers of many types, including gastric ulcers, gastroduodenal ulcers, and others.

The applications of Bael

The juice derived from this particular fruit is commonly utilised in the creation of beverages and fruit concentrates, particularly during the summer season, owing to its inherently saccharine and agreeable qualities.
The fragile leaves of the Bael tree are commonly utilised in culinary applications, particularly as ingredients in salads.
The process of absorption carried out by this substance contributes to the purification of the atmosphere by effectively removing hazardous gases.
This substance is employed to enhance one’s appetite.
The oil derived from it is utilised for the treatment of respiratory ailments.
It finds application in the production of confectionery, beverages, caramel, powdered extracts, and several edible commodities.

The medicinal properties of the bael fruit

The therapeutic properties of Bel are attributed to its rich composition of many biochemical compounds, including alkaloids, antioxidants, polysaccharides, and essential oils.
The interior flesh of the bael fruit possesses various beneficial properties, including curative, pesticidal, nutritional, and therapeutic attributes. Consequently, it is utilised for the management and alleviation of numerous ailments and disorders.
The leaves of the wood apple tree has therapeutic properties and are employed for the purpose of reducing blood cholesterol levels.
The substance possesses anti-inflammatory properties. The application of its extracts to the affected area has been found to be effective in the treatment of inflammation.
The roots of Bael possess antidiarrheal properties, serve as an antidote for snake venom, and have anti-inflammatory effects that aid in the process of healing.

The potential benefits of consuming Bel juice.

Bel juice possesses beneficial characteristics that make it effective in alleviating constipation due to its laxative effects.
Bel juice provides effective relief for conditions such as heartburn, acidity, hyperacidity, and indigestion.
In the case of individuals experiencing intestinal parasites, it is recommended to consume bael juice because to its potential antidotal properties.
The consumption of Aegle marmelos juice has been found to have potential benefits for cardiovascular health and cognitive function. The combination of Bel juice and ghee has been found to have potential benefits in the prevention of heart disease. Additionally, it is employed as a cardiac tonic.
The consumption of raw Bel leaves has been found to be effective in addressing several gastrointestinal issues.
Bael juice is a beverage that is known for its high vitamin C content and its potential efficacy in the treatment of scurvy.

It is important to use caution

Bael, a plant of Ayurvedic significance, possesses advantageous properties; nonetheless, it is not without its associated adverse consequences. Prior to consuming the fruit, it is advisable to practise prudence under the following circumstances.

Abdominal issues might arise as a result of excessive ingestion of bael.
Constipation may occur as a result of consuming a higher quantity of the fruit.
During pregnancy, it is not recommended to consume Bel.
nursing: It is advisable to refrain from engaging in nursing.
Surgery: Its utilisation should be avoided in surgical procedures.
Diabetes: It is important to use caution while administering medication aimed at reducing blood sugar levels, as there is a possibility of inducing hypoglycemia. Consequently, diligent monitoring of blood sugar levels is advised.
Hypertension: Individuals with elevated blood pressure should refrain from consuming this particular fruit.

Conclusion :

Overall we can say that bilwa leaves are revered for their ability to pacify deities and grant celestial gifts. It is believed that Shiva, who bestows prizes as an expression of devotion and respect, will acknowledge and appreciate this modest tribute by giving gifts.

I hope you will like this article and follow these rituals and benefits of Bael in your day-to-day life to have better spiritual and physical health. Keep reading and keep sharing.

With thanks and Regards,

Rocky Jamwal

Source and Reference:

Ayurveda Medical Dictionary by Ranganayakulu Potturu

https://bsienvis.nic.in/Database/MedicinalPlants_3939.aspx

https://archive.org/stream/AstangaHrdayam.Eng/Astanga-hrdayam.%20Eng_djvu.txt

Skanda Puran, Chapter 250, Creation of bilwa Tree
Sacred Plants of India by By Nanditha Krishna

https://www.biodiversityofindia.org

Historical and Ethno-Medical Review on Bilva by Neha Parmar, Suman Singh, & Bhupesh Patel

Therapeutic potential of Aegle marimelos leaves as an Antioxidant and anti-diabetic agent : A review by
V. NIGAM AND V. S. NAMBIAR

Wikipedia

pin Unveiling Ayurvedic & Astrological Wonders of Bel Patra/Bilwa Tree -Plant for Visakha Nakashtra

24 July

PuraansReligious RitualsScripturesStotrasVedic AstrologyVedic Remedies

Sri Navagraha Stotra with meaning to propitiate nine planets daily

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Sri Navagraha Stotra with meaning to propitiate nine planets daily

This stotra is written by Shri Ved Vyas Rishi and consists of nine hymns or mantras of nine planets. this stotra is best suggested to get freedom from all sort of troubles and difficulties and get abundant pleasures, wealth and become prosperous, sound and have good health in life. The devotee should recite this stotra daily with utter faith and devotion to get maximum benefits from stotra. As this stotra directly goes to graha devta so faith is most important as these nine planets or ‘Navagraha’ have maximum effect on mental as well as on physical aspect of human life.

The vibration of these 9 planets radaites maximum sound and light energy around us and when we sync our body vibrations according to these 9 planets we can have maximum benefits from these celestial bodies. They play an important role in all the life activities i.e physical, mental, emotional and health of life of any individual. During the birth of the body, while having unfavourable positioning of any of these planets can be the cause of major life problems i.e bad health, bad mental state and stagnation in many areas of life. These 9 planets simply act as the mirror of our own karmas which we had done in many of the past journies. What native is facing suffering its all because of the deeds of the native he has done in those lives. Although there is no such remedy for bad but Karmas we can win the heart of planetary dieties by our utter faith, devotions and good karmas.

This Navgraha Stotra Created by Rishi Ved Vyasa is very useful in warding off or to avoid the ill effects of the bad planetary position and movement( Transit) of the ‘Navagraha’ in our lives with the help of Navgraha Hymns.

Navagraha stotram is a simple Pattern or mantras of 9 Grahas and it acts as very powerful healing tools to reduce the negative effects of planetary placement in natal chart.

Benefits Of Navagraha Stotram And The Way to Practice

E0A4AFE0A482E0A4A4E0A58DE0A4B0 2 e1516271387296 Sri Navagraha Stotra with meaning to propitiate nine planets daily

The Navagraha Stotram is written by Rishi Vyasa and is considered to be as the peace mantra for the nine planets. These powerful hymns can pacify the Navagraha and protect us from any negative vibrations of the planets.

When devotee Regularly chants Navagraha Stotram it generates positive vibrations around us and directs the related planets to deliver favorable results but one should also need to do Good deeds as well as need to follow the karmic discipline wrt to the desired planet to get maximum benefits, as only good karma can pacify the bad karmic effects. These mantras or hymns helping in minimizing the harmful effects of the planets and increases positive influences on native mental setup. The devotees also get peace of mind and stay away from any evil thoughts as well. Practicing Navagraha Stotram every day can make you healthy, wealthy and prosperous.

To achieve the desired result, one should recite Navagraha Stotra in the early morning after having a bath by sitting in front of the picture or idol of the Lord Navagraha or one can also chant this Stotra in front of the 9 Navgrahas idols in temple after offering proper Poojan to the Navgrahas.

One should also try to understand the meaning of the mantra to maximize its effects.

It is recommended that the stotra should be chanted at least once in a day to please the planets.

|| नवग्रह स्तोत्र ||

अथ नवग्रह स्तोत्र

श्री गणेशाय नमः

जपाकुसुम संकाशं काश्यपेयं महदद्युतिम् |

तमोरिंसर्वपापघ्नं प्रणतोSस्मि दिवाकरम् || १ ||

Japaa kusuma Sankaasam Kaasyapeyam Mahaath’ yuthim

Thamo’urim sarva Paapa ganam Pranathosmi Dhiwaakaram

Meaning:

“One who looks like the Hibiscus flower, Son of Kashyapa, full of radiance, Foe of darkness and the one who dispels all sins, I prostrate that Surya.”

दधिशंखतुषाराभं क्षीरोदार्णव संभवम् |

नमामि शशिनं सोमं शंभोर्मुकुट भूषणम् || २ ||

Dhadhi sanka Thushaaraabham Ksheero Dhaarnava Sambhavam

Namaami sasinam Somam Sambhor makuta Bhooshanam

Meaning:

“The one who has the hue of curd and icebergs, one who emerges from the milky ocean, Chandra who adorns Shiva, I prostrate. that Chandra.”

धरणीगर्भ संभूतं विद्युत्कांति समप्रभम् |

कुमारं शक्तिहस्तं तं मंगलं प्रणाम्यहम् || ३ ||

Dharanee garbha Sambhootham Vidhyuth kaanthi Samaprabham

Kumaaram Sakthi Hasthancha Mangalam Pranamaam Yaham

Meaning:

“The one who is the son of Bhooma Devi, One who has the lustre of lightning, One who has Shakti in his hand, and the auspicious one, I prostrate that Angaraka”

प्रियंगुकलिकाश्यामं रुपेणाप्रतिमं बुधम् |

सौम्यं सौम्यगुणोपेतं तं बुधं प्रणमाम्यहम् || ४ ||

Piryangu kali Kaasyaamam Roope’naa Prathimam Budham

Sowmyam sowmya GunopethamTham Bhudham Pranamaam Yaham

Meaning:

“The one who is dark like the bud of Priyangu flower, One who is unequalled in beauty and is intelligent, And the son of Chandra, One who is peaceful, I prostrate that Budha.”

देवानांच ऋषीनांच गुरुं कांचन सन्निभम् |

बुद्धिभूतं त्रिलोकेशं तं नमामि बृहस्पतिम् || ५ ||

Dhe’vaanaancha Risheenaancha Gurum Kaanchan sannibham

Bhudhdhi bhootham Thrilokesam Thannamaami Bhruhaspathim

Meaning:

The one who is the Guru of the Devas and Rishis, the one who is radiant and intelligent, The Lord of all the three worlds, I prostrate that Brihaspathi.

हिमकुंद मृणालाभं दैत्यानां परमं गुरुम् |

सर्वशास्त्र प्रवक्तारं भार्गवं प्रणमाम्यहम् || ६ ||

Hima kundha M’runaalaabam Dhaithyaanam Paramam Gurum

Sarva saasthra Pravruththaaram Bhaargavam Pranamaam Yaham

Meaning:

“The one who has the lustre of the dew, Lotus stem and Thumba flower, High priest of Asuras and the one who preaches the Shatras, I prostrate that ( Bhargava )Sukracharya.”

नीलांजन समाभासं रविपुत्रं यमाग्रजम् |

छायामार्तंड संभूतं तं नमामि शनैश्चरम् || ७ ||

Neelaanchana Samaabaasam Raviputhram Yamaagrajam

Chaayaa Maarthaanda Sambhootham Thannamaami Sanaicharam

Meaning:

“The one who is blue, one who is like charcoal, one who is the son of Surya and the brother of Yama, one who is born to Chaya and Surya, I prostrate that Saneeswara.”

अर्धकायं महावीर्यं चंद्रादित्य विमर्दनम् |

सिंहिकागर्भसंभूतं तं राहुं प्रणमाम्यहम् || ८ ||

Ardha kaayam mahaaveeyram Chandhraadhithya vimardhanam

Simhikaagarba Sambhootham Tham Raahum Pranamaam Yaham

Meaning:

“The one who has half a body and is full of valour, One who opposes Chandra and Surya without fear, One who was born from Simhika’s womb, I prostrate that Rahu.”

पलाशपुष्पसंकाशं तारकाग्रह मस्तकम् |

रौद्रंरौद्रात्मकं घोरं तं केतुं प्रणमाम्यहम् || ९ ||

Palaasa pushpa sankaasam Thaarakagraha masthakam

Rowdhram rowdhraathmakam go’ram Tham Kethum Pranamaam Yaham.

Meaning:

“The one who looks like Palasa flower, One who is the king of the stars and One who has a fierce form and is scary and angry, I prostrate that Ketu.”

इति श्रीव्यासमुखोग्दीतम् यः पठेत् सुसमाहितः |

दिवा वा यदि वा रात्रौ विघ्न शांतिर्भविष्यति || १० ||

Iti Vyaasa-mukhod-giitam yah: path’et-susamaahitah:

Divaa vaa yadi vaa raatrau vighna-shantir-bhavish’yati

Meaning:

“This stotra is composed by Shri Vyaasa Rhishi. A person who chants this stotra during the day or at night will become free from all troubles. ”

नरनारी नृपाणांच भवेत् दुःस्वप्ननाशनम् |

ऐश्वर्यमतुलं तेषां आरोग्यं पुष्टिवर्धनम् || ११ ||

Nara-naarii-nrupaan’aayn cha bhaved-duh:svapna-naashanam

Aishvaryamatulam tesh’aam aarogyam push’t’i-vardanam

Meaning:

“By chanting this stotra the effect of bad dreams of men, women, kings and so on will be destroyed. Everyone will have good health, wealth and energy.”

ग्रहनक्षत्रजाः पीडास्तस्कराग्निसमुभ्दवाः |

ता सर्वाःप्रशमं यान्ति व्यासोब्रुते न संशयः || १२ ||

Graha-nakshatrajaa piid’aah: taskaraagni-samudbhavaah:

Taah: sarvaah: prashamam yaanti Vyaaso bruute na sanshayah:

Meaning:

“A person who chants this stotra becomes free from the troubles created by planets, constellations, thieves, fire etc. Vyasa Rhishi says that there is no doubt about the result of chanting this stotra ”

|| इति श्री वेद व्यास विरचितम् आदित्यादी नवग्रह स्तोत्रं संपूर्णं ||

Iti Shri Vyaasa-virachitam Navagraha-stotram sampurnam

The Navagrahastotracomposed by Shri Vyasa Rishi is Complete here.

pin Sri Navagraha Stotra with meaning to propitiate nine planets daily

23 July

PuraansReligious RitualsScripturesStotrasVedic Remedies

Recite daily Shiri Dattatreya stotram in Sanskrit to destroy any Diseases, sins and enemies

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This Stotra is taken from Narad Purana and is written by Shri Narad Rishi. Shri Datta is trimurthi of Tri devas i.e. (first) Brahma then (middle) Vishnu and then at the end Shankara. Narad says Datta is a destroyer of all diseases, sins, all our enemies. This stotra is to be recited with devotion, concentration and faith. The results will be good for life and one will become prosperous, happy, Sinless, healthy and our life become peaceful.

The story of Guru Dattatreya

GURU DATTATREYA is the son of ATRI rishi & mother anusaya. ATRI rishi was born of Lord BRAHMA. He practised severe penance and attained Brahma Jnana. He married anusaya, the daughter of Karjam Prajapati. anusaya as the name indicates, was devoid of the taint of envy. She was a PATIVRATA, an embodiment of chastity who worshipped and considered her husband as GOD.

Her fame and glory spread far and wide, all over the three worlds. Knowing her greatness Indra and other deities feared that they may lose their supremacy and that she may snatch their celestial treasures from their hand. They approached the 3 GOD’s Brahma, Vishnu and Mahesh, described the greatness of Anusaya to them and entreated them to arrest the ever increasing powers and glory of Anusaya by somehow causing a blemish on her chastity.

They demanded that food be served to them immediately as they could not wait till the return of ATRI rishi.

Anusaya invited them to the dining centre and after offering the proper seats was about to serve food. At that critical juncture, the guests made an unusual request. They said, “Oh! Pious one, we desire that you should disrobe yourself and serve food without wearing any garment. Then only will we eat the food served to us . Please tell us if this is not possible, we will go elsewhere”. Anusaya thought for a while, “ If I refuse to comply with the condition laid down by these guests they may go away without eating food. Atithis(unexpected guests) cannot be turned away, they are an aspect of GOD. My mind is pure. The spiritual strength of my husband will surely save me”. She declared her willingness to serve food as desired by them and went into the kitchen.

She meditated and prayed at the holy feet of her husband. With a motherly feeling towards the guests she went naked into the dining place to start serving the food but, Lo! and behold! By that time the 3 guests were transformed into infants. She fondled the infants and at the sight of these hungry infants lactation welled up from her bosom. She happily breast fed them. When Atri rishi returned home , to his amazement, he found Anusaya fondling 3 new born babies. Anusaya rose and offered the 3 babies at the feet of her husband.

Atri rishi went into a trance and recognized the trio as Brahma, Vishnu and Mahesh. He reverentially greeted them with folded hands. After witnessing the devotion and purity of couple the 3 infants assumed their real forms and requested the couple to ask for a boon. Atri rishi directed Anusaya to seek a boon from the trinity. Anusaya replied that he might ask them to actually become their children. The trinity granted the boon and left for their celestial abodes in their subtle form and joined their consorts.

Vishnu took the form of Sri Datta, Brahma took the form of Chandra and Mahesh took the form of Durvasa. After some time Chandra and Durvasa sought the permission of Anusaya to leave. Durvasa expressed his desire to go on a pilgrimage and do penance. Chandra put forth his request, “ I will reside in the region of the moon. Therefore you can see me daily. Don’t grieve at our departure. Sri Datta combines in himself the divine qualities of 3 of us.

He will always be with you. Sri Datta is Lord Vishnu himself. Vishnu pervades the whole universe, so you will never experience separation from him. He will live according to your heart’s desire. so permit me to leave”. Taking the permission of their mother Chandra reached the region of the moon and Durvasa left on a long pilgrimage. Sri Datta remained in the hermitage of Anusaya.

The 3 GOD’s agreed to do it. They transformed themselves into mendicants and approached the hermitage of ATRI rishi. They begged for alms. At that time, ATRI rishi had gone to the river to offer his daily ablutions. Anusaya welcomed them with respect and offered them seats. She washed their feet and worshipped them. The guests became impatient and feigned great hunger.

( Story Souce : Internet)

Recite this stotra daily for getting relief from diseases, past life sins, Pitru dosha and diseases.This is a miraculous stotra for curing difficult diseases and illness. Those having weak and afflicted Jupiter can also recite this stotra daily on every Thursday after lighting deepam in front of Guru Dattreya Idol or picture and before that one can also recite Naap Jaap of a Guru Datta ” Shri Gurudev Datta”.

श्री दत्तात्रेयस्तोत्रम्

जटाधरं पाण्डुरंगं शूलहस्तं दयानिधिम्।

सर्वरोगहरं देवं दत्तात्रेयमहं भजे ॥१॥

जगदुत्पत्तिकर्त्रे च स्थितिसंहारहेतवे।

भवपाशविमुक्ताय दत्तात्रेय नमोस्तुते॥२॥

जराजन्मविनाशाय देहशुद्धिकराय च।

दिगंबर दयामूर्ते दत्तात्रेय नमोस्तुते॥३॥

कर्पूरकान्तिदेहाय ब्रह्ममूर्तिधराय च।

वेदशास्स्त्रपरिज्ञाय दत्तात्रेय नमोस्तुते॥४॥

ह्रस्वदीर्घकृशस्थूलनामगोत्रविवर्जित!

पञ्चभूतैकदीप्ताय दत्तात्रेय नमोस्तुते॥५॥

यज्ञभोक्त्रे च यज्ञेय यज्ञरूपधराय च।

यज्ञप्रियाय सिद्धाय दत्तात्रेय नमोस्तुते॥६॥

आदौ ब्रह्मा मध्ये विष्णुरन्ते देवः सदाशिवः।

मूर्तित्रयस्वरूपाय दत्तात्रेय नमोस्तुते॥७॥

भोगालयाय भोगाय योगयोग्याय धारिणे।

जितेन्द्रिय जितज्ञाय दत्तात्रेय नमोस्तुते॥८॥

दिगंबराय दिव्याय दिव्यरूपधराय च।

सदोदितपरब्रह्म दत्तात्रेय नमोस्तुते॥९॥

जंबूद्वीप महाक्षेत्र मातापुरनिवासिने।

भजमान सतां देव दत्तात्रेय नमोस्तुते॥१०॥

भिक्षाटनं गृहे ग्रामे पात्रं हेममयं करे।

नानास्वादमयी भिक्षा दत्तात्रेय नमोस्तुते॥११॥

ब्रह्मज्ञानमयी मुद्रा वस्त्रे चाकाशभूतले।

प्रज्ञानघनबोधाय दत्तात्रेय नमोस्तुते॥१२॥

अवधूत सदानन्द परब्रह्मस्वरूपिणे ।

विदेह देहरूपाय दत्तात्रेय नमोस्तुते॥१३॥

सत्यरूप! सदाचार! सत्यधर्मपरायण!

सत्याश्रय परोक्षाय दत्तात्रेय नमोस्तुते॥१४॥

शूलहस्त! गदापाणे! वनमाला सुकन्धर!।

यज्ञसूत्रधर ब्रह्मन् दत्तात्रेय नमोस्तुते॥१५॥

क्षराक्षरस्वरूपाय परात्परतराय च।

दत्तमुक्तिपरस्तोत्र! दत्तात्रेय नमोस्तुते॥१६॥

दत्तविद्याड्यलक्ष्मीश दत्तस्वात्मस्वरूपिणे।

गुणनिर्गुणरूपाय दत्तात्रेय नमोस्तुते॥१७॥

शत्रुनाशकरं स्तोत्रं ज्ञानविज्ञानदायकम्।

आश्च सर्वपापं शमं याति दत्तात्रेय नमोस्तुते॥१८॥

इदं स्तोत्रं महद्दिव्यं दत्तप्रत्यक्षकारकम्।

दत्तात्रेयप्रसादाच्च नारदेन प्रकीर्तितम् ॥१९॥

इति श्रीनारदपुराणे नारदविरचितं

श्रीदत्तात्रेय स्तोत्रं संपुर्णमं।।

।। श्रीगुरुदेव दत्त ।।

pin Recite daily Shiri Dattatreya stotram in Sanskrit to destroy any Diseases, sins and enemies

23 July

PuraansReligious RitualsScripturesStotrasVedic Remedies

Dattatreya stotram With English translation to cure any Diseases

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Narad Krit Shiri Dattatreya stotram from Padma Puran with English translation

Dattatreya stotram With English translation to cure any Diseases

Dattatreya Stotra is dedicated to Hindu God Datta, a joint incarnation of Hindu deities Brahma, Vishnu and Shiva. Devotees worship Dathathreya as a god in the form of a combination of the great trinity consisting of Brahma, Vishnu and Shiva. He took this form due to Anasuya, the wife of sage Athri.

One story tells that Narada poisoned the minds of Saraswathi, Lakshmi and Parvathy and told them that Anasuya is much greater than them. Incensed by this they sent their lords to Anasuya, who went and requested her to give them alms without wearing any clothes, She made them into babies and combined them into one. This God was Dathathreya.

Another story tells of the trinity being forced to approach Anasuya to save the world from the curse of Nalayani. She did this but asked them to become her babies. These babies were Dathathreya (Vishnu), Durvasa (Shiva) and Chandra(Brahma). Once in a hurry when all these babies were crying together, she took them together and they became one.

There is a small sect of Hindus called Datha panthis in Karnalaka and Maharashtra who worship only Lord Dathathreya. He is picturised as doing meditation along with four Vedas in the form dogs following him.Praying to Dattatreya by chanting this stotra will help to destroy all the enemies, get rid of your sins and will be blessed with great knowledge.

Below is the English lyrics of Dattatreya Stotram translated by Sri PR Ramachander.

॥ श्रीदत्तात्रेयस्तोत्रम् ( नारदपुराण )

In Sanskrit

Dhyanam

जटाधरं पांडुरांगं शूलहस्तं कृपानिधिम् ।

सर्वरोगहरं देवं दत्तात्रेयमहं भजे ॥ १॥

English Pronunciation

Jatadharam, pandurangam soolahastham, krupa nidhim, Sarva Roga haram devam Dathathreyam aham Bhaje.

English Translation

I praise that Dathathreya carrying a matted tuft, white coloured, Treasure of mercy and the God who cures all diseases.

In Sanskrit

Nyasam

अस्य श्रीदत्तात्रेयस्तोत्रमंत्रस्य भगवान् नारदऋषिः ।

अनुष्टुप् छन्दः ।

श्रीदत्तपरमात्मा देवता ।

श्रीदत्तप्रीत्यर्थे जपे विनियोगः

Asya Dathathreya stotra manthrasya Bhagawan Narada Rishi,

Anushtup Chanda,

Sri Datha Paramathma Devatha,

Sri datha preethyarthe Jape viniyoga.

English Translation

The Sage connected with the prayer of Dathathreya is God like Narada, The Meter is Anushtup, the God addressed is the divine God Dathathreya, And this chanting is being done for pleasing God Dathathreya.

Shaloka 1

जगदुत्पत्तिकर्त्रे च स्थितिसंहार हेतवे ।

भवपाशविमुक्ताय दत्तात्रेय नमोऽस्तुते ॥ १॥

Jagat uthpathi Karthre cha sthithi samhara hethave,

Bhava pasa vimukthaya, Dathathreya Namothuthe.

English Translation

Salutations to Dathathreya, who creates the world,

And causes for its protection and destruction, who frees us from the bond of Karma.

Shaloka 2

जराजन्मविनाशाय देहशुद्धिकराय च ।

दिगम्बरदयामूर्ते दत्तात्रेय नमोऽस्तुते ॥ २॥

Jara Janma vinasaya, deha shudhi karaya cha,

Digambara dhaya moorthe, Dathathreya Namothuthe.

English Translation

Salutations to Dathathreya, who destroys old age and births,

Who cleans our body and is the form of mercy, who wears directions as the dress.

Shaloka 3

कर्पूरकान्तिदेहाय ब्रह्ममूर्तिधराय च ।

वेदशास्त्रपरिज्ञाय दत्तात्रेय नमोऽस्तुते ॥ ३॥

Karpoora kanthi dehaya, Brahma moorthi daraya cha,

Veda sastra parignaya, Dathathreya Namothuthe.

English Translation

Salutations to Dathathreya, who has a body like shining camphor, Who carries the form of Brahma, who is an expert in Vedas and Sasthras.

Shaloka 4

र्हस्वदीर्घकृशस्थूल-नामगोत्र-विवर्जित ।

पंचभूतैकदीप्ताय दत्तात्रेय नमोऽस्तुते ॥ ४॥

Hruswa, deergha krusa sthoola nama gothra vivarjitha,

Pancha bhoothaika deepthaya, Dathathreya Namothuthe.

English Translation

Salutations to Dathathreya, who is free from short and long,

Small and huge, names, clans and shines due to the five elements.

Shaloka 5

यज्ञभोक्ते च यज्ञाय यज्ञरूपधराय च ।

यज्ञप्रियाय सिद्धाय दत्तात्रेय नमोऽस्तुते ॥ ५॥

Yajna bhokthe cha yajnaya yajna roopa dharaya cha, Yajnapriyaaya sidhaaya, Dathathreya Namothuthe.

English Translation

Salutations to Dathathreya, who feeds on the Yajna, who is Yajna, Who takes the form of Yajna, who likes Yajna and who is a great sage.

Shaloka 6

आदौ ब्रह्मा मध्य विष्णुरंते देवः सदाशिवः ।

मूर्तित्रयस्वरूपाय दत्तात्रेय नमोऽस्तुते ॥ ६॥

Aadhou Brahma, Madhya Vishnu ranthe Deva Sadashiva,

Moorthi thraya swaroopaya, Dathathreya Namothuthe.

English Translation

Salutations to Dathathreya, who in the beginning is Brahma,

In the middle is Vishnu and in the end is Sadashiva and has the form of the divine trinity.

Shaloka 7

भोगालयाय भोगाय योगयोग्याय धारिणे ।

जितेन्द्रियजितज्ञाय दत्तात्रेय नमोऽस्तुते ॥ ७॥

Bhogalayaya, bhogaya yoga yogyaya dharine,

Jithendrya jithajnaya, Dathathreya Namothuthe.

English Translation

Salutations to Dathathreya who is the temple of pleasure, who is pleasure who is an expert in Yoga, who has won over his senses as well as knowledge.

Shaloka 8

दिगम्बराय दिव्याय दिव्यरूपध्राय च ।

सदोदितपरब्रह्म दत्तात्रेय नमोऽस्तुते ॥ ८॥

Digambaraya, divyaya, divya roopa pradhaya cha,

Sadodhitha para brahma, Dathathreya Namothuthe.

English Translation

Salutations to Dathathreya, who wears directions as cloth,

Who is divine, who can give a divine form and who is ever rising divine Brahmam.

Shaloka 9

जम्बुद्वीपमहाक्षेत्रमातापुरनिवासिने ।

जयमानसतां देव दत्तात्रेय नमोऽस्तुते ॥ ९॥

JambudweepaMaha kshethre mathapura nivasine,

Jaya manasatham deva, Dathathreya Namothuthe.

English Translation

Salutations to Dathathreya, who lives in Mathapura,

Which is in Jambu Dweepa, Victory to the God of the minds.

Shaloka 10

भिक्षाटनं गृहे ग्रामे पात्रं हेममयं करे ।

नानास्वादमयी भिक्षा दत्तात्रेय नमोऽस्तुते ॥ १०॥

Bhikshatanam gruhe grame pathram hema mayam kare,

Nanaswada mayi bhiksha, Dathathreya Namothuthe.

English Translation

Salutations to Dathathreya, who took alms in homes of villages,

In golden pot and got several tasteful alms.

Shaloka 11

ब्रह्मज्ञानमयी मुद्रा वस्त्रे चाकाशभूतले ।

प्रज्ञानघनबोधाय दत्तात्रेय नमोऽस्तुते ॥ ११॥

Brahma jnana mayi mudraa vasthre chaaakasa bhoothale,

Prajnana gana bodhaya, Dathathreya Namothuthe.

English Translation

Salutations to Dathathreya, who shows the seal of knowledge of Brahmam, Whose clothes are the sky and earth and who teaches nothing but pure knowledge

Shaloka 12

अवधूतसदानन्दपरब्रह्मस्वरूपिणे ।

विदेहदेहरूपाय दत्तात्रेय नमोऽस्तुते ॥ १२॥

Avadhootha sadananda, para brahma swaroopine,

Videha deha roopaya, Dathathreya Namothuthe.

English Translation

Salutations to Dathathreya, who is a mendicant, who has form,

of divine Brahmam and has the body form of the body less

Shaloka 13

सत्यंरूपसदाचारसत्यधर्मपरायण ।

सत्याश्रयपरोक्षाय दत्तात्रेय नमोऽस्तुते ॥ १३॥

Sathya roopa sadachara, sathya dharma paarayana,

Sathyasraya parokshaaya, Dathathreya Namothuthe.

English Translation

Salutations to Dathathreya, who has the form of truth, follow good behaviour, Who is the strong follower of Dharma of truth and depends on truth as a matter of fact.

Shaloka 14

शूलहस्तगदापाणे वनमालासुकन्धर ।

यज्ञसूत्रधरब्रह्मन् दत्तात्रेय नमोऽस्तुते ॥ १४॥

Soola hastha Gada pane, vana mala sugandhara,

Yagna suthra dhara Brahman, Dathathreya Namothuthe.

English Translation

Salutations to Dathathreya, who holds the spear and mace in his hand, Who smells of forest garland and is the Brahman who organizes Yajna.

Shaloka 15

क्षराक्षरस्वरूपाय परात्परतराय च ।

दत्तमुक्तिपरस्तोत्र दत्तात्रेय नमोऽस्तुते ॥ १५॥

Ksharakshara swaroopaya parathpara tharaya cha,

DAtha mukthipara stotra, Dathathreya Namothuthe.

English Translation

Salutations to Dathathreya, who has a form that is not stable as well as one which is stable, Who is greatly divine among divines and I pray Datha for salvation.

Shaloka 16

दत्त विद्याढ्यलक्ष्मीश दत्त स्वात्मस्वरूपिणे ।

गुणनिर्गुणरूपाय दत्तात्रेय नमोऽस्तुते ॥ १६॥

Dath vidhyadya Lakshmeesa Datha Swathma swaroopine,

Guna, nirguna roopaya, Dathathreya Namothuthe.

English Translation

Salutations to Dathathreya, who gives knowledge, who is the consort of Lakshmi, Who is the form of his own soul, has the form with properties and without properties.

Phala Sruthi

(Effect of Chanting)

Shaloka 17

शत्रुनाशकरं स्तोत्रं ज्ञानविज्ञानदायकम् ।

सर्वपापं शमं याति दत्तात्रेय नमोऽस्तुते ॥ १७॥

Sathru nasa karam Stotram, Jnana Vijnana Dhayakam,

Sarva paapam samam, Yathi, Dathathreya Namothuthe.

English Translation

Salutations to Dathathreya, this prayer destroys enemies,

Grants wisdom of religion and science and also removes all the sins.

Shaloka 18

इदं स्तोत्रं महद्दिव्यं दत्तप्रत्यक्षकारकम् ।

दत्तात्रेयप्रसादाच्च नारदेन प्रकीर्तितम् ॥ १८॥ ॥

Idham Stotram Maha Divyam, Datha prathyaksha Karakam,

Dathathreya prasadascha, Naradena prakeerthitham.

English Translation

This very divine prayer brings Dathathreya before you,

And also gets you the grace of Dathathreya and is composed by sage Narada.

इति श्रीनारदपुराणे नारदविरचितं दत्तात्रेयस्तोत्रं सुसम्पूर्णम् ॥

English Translation

Ithi Narada Purane Narada Virachitham Dathathreya Stotram Sampoornam.

Thus ends the prayer addressed to Dathathreya written by Narada from Narada Puranam.

Dattaterya Stotram Video link below for Better understanding

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pin Dattatreya stotram With English translation to cure any Diseases

30 August

AstrologyPuraansReligious RitualsScripturesStotrasVedic Remedies

Sri Ganesha Ashtothram Namavali – 108 Names Of Lord Ganesha for removing all sort of hurdles in life

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Sri Ganesha Ashtothram Namavali – 108 Names Of Lord Ganesha for removing all sort of hurdles in life

Shree Ganesh Ashtottaram is the stotram of the 108 mantras/ names of lord Ganesha to invoke the divine blessing of Lord Ganesha in devotee life to get freedom from all sort of worries, Sorrows, obstacles, hurdles, and delays. As the Lord Ganesha is “Pratham Poojinya” Diety among all and helps in removing all the Vighanas of life. It is said to be believed that this ashtottaram is very dearer to Lord Ganesha and by reciting this ashtotaram regularly or on special occasions like Sankashti Chaturthi, Ganesh Chaturthi, Vinayak Chaturthi, etc. Lord Ganesha will reside in your heart and provides you both spiritual as well as material prosperity and also remove all the Obstacles coming in the devotee way. Astrologically those who having ketu is well placed in the trines to the Lagna or D9 Chart those people should recite this auspicious stotra mantra. Even When Ketu is placed with Moon, also helps in removing all kind of fear, sorrow, and doubts.When there is Sarpa Yoga (Yoga of disillusioned mind, Extreme lust ) forming in the Kendraa houses chart, only Ketu can helps in breaking the Sarpa yoga that can only be done by the worshiping of Ganesha Mantras or Ganesha Yantra made in silver.

“SarvaVighnaharam Devam Sarva Karyaphalapradanam
Sarvasiddhi pradhataram Vandeham Gaananayakam”

Meaning:

The remover of all obstacles and all problems, the one who gives the phalam (results) of all the work done, the one who gives all types of siddhi (wealth); I bow to the Lord who is the Leader of those who can not be led by anyone.

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Om Vinayakaya Namah

I bow to the Guru

Om Vighnarajaya Namah

I bow to the Lord who removes my problems and obstacles

Om Gauriputraya Namah

I bow to the one who is the son of Goddess Gauri (Wife of Lord Shiva)

Om Ganesvaraya Namah

I bow to the Lord of ganas (followers of Lord Shiva)

Om Skandagrajaya Namah

I bow to the elder brother of Skanda

Om Avyayaya Namah

I bow to the Lord who is the world himself

Om Putaya Namah

I bow to the son of Lord Shiva

Om Dakshaya Namah

I bow to the one who is the cleverest

Om Adhyakshaya Namah

I bow to the one who is the leader of all

Om Dvijapriyaya Namah

I bow to the Lord who is the beloved of bramins (saints)

Om Agnigarbhachide Namah

I bow to the Lord who is the slayer of the demon who omitted fire from his eyes

Om Indrasripradaya Namah

I bow to the Lord who is beloved of Indra who is the God of all devtas (angels)

Om Vanipradaya Namah

I bow to the Lord who gives Vaani(melodious voice)

Om Sarvasiddhipradaya Namah

I bow to the Lord who gives all kind of wealth

Om Sarvatanayaya Namah

I bow the to Lord who does the best for all

Om Sarvaripriyaya Namah

I bow to the Lord who is beloved of all

Om Sarvatmakaya Namah

I bow to the Lord who is present in every soul

Om Srushtikatre Namah

I bow to the Lord who is omnipresent

Om Devaya Namah

I bow the Lord of the Gods

Om Anekarchitaya Namah

I bow to the Lord who is formed from the piles of the funeral elements

Om Sivaya Namah

I bow to the Lord who is eternal

Om Suddhaya Namah

I bow to the Lord who is pure

Om Buddhipriyaya Namah

I bow to the Lord who is the beloved of Buddhi

Om Santaya Namah

I bow to the Lord who is like a sage

Om Brahmacharine Naamaha

I bow to the Lord who is a brahmcarin

Om Gajananaya Namah

I bow to the Lord who is the leader of those whom no one can lead

Om Dvaimatreyaya Namah

I bow to the Lord who has devtas as his friends

Om Munistutyaya Namah

I bow the Lord who is an object of devotion for the greatest saints

Om Bhaktavighnavinasanaya Namah

I bow to the Lord who stops all the problems before they reach his devotees

Om Ekadantaya Namah

I bow to the Lord who is one tusked

Om Chaturbahave Namah

I bow to the Lord who has four hands

Om Chaturaya Namah

I bow to the Lord who is the wisest among all

Om Saktisamyutaya Namah

I bow to the Lord who is the mightiest

Om Lambodaraya Namah

I bow to the Lord who has a pot like belly

Om Surpakarnaya Namah

I bow to the Lord whose ears are like winnowing fans

Om Haraye Namah

I bow to the Lord who is worshipped everywhere

Om Brahmaviduttamaya Namah

I bow to the Lord who is like a vidyut (spark) to this universe

Om Kalaya Namah

I bow to the Lord who is the one who controls the time

Om Grahapataye Namah

I bow to the Lord or the master of the house

Om Kamine Namah

I bow to the Lord who is a lover

Om Somasuryagnilochanaya Namah

I bow to the Lord who saw the demons with the soma ras(nectar)

Om Pasankusadharaya Namah

I bow to the Lord who holds the dangerous weapons of war i.e. Pashan and Kusha

Om Chandaya Namah

I bow to the Lord who is as soothing as moon

Om Gunatitaya Namah

I bow to the Lord who is the master of many gunas (virtues)

Om Niranjanaya Namah

I bow to the Lord who is as pure as milk and is spotless

Om Akalmashaya Namah

I bow to the Lord who is the point of fate for everypne

Om Svayamsiddhaya Namah

I bow to the Lord who is himself a form of wealth and opulence

Om Siddharchitapadambujaya Namah

I bow to the Lord who is the sacred among all and whose feet are as soft as ambuj (lotus)

Om Bijapuraphalasaktaya Namah

I bow to the Lord who loves fruits a lot

Om Varadaya Namah

I bow to the Lord who gives boons

Om Sasvataya Namah

I bow to the Lord who is sasvat (permanent or perpetual)

Om Krutine Namah

I bow to the Lord who is pure

Om Dvijapriyaya Namah: I bow to the Lord who has two consorts

Om Vitabhayaya Namah

I bow to the Lord who is loved by all

Om Gadine Namah

I bow to the Lord who is armed with a club

Om Chakrine Namah

I bow to the Lord who has chakras in his hands

Om Ikshuchapadhrite Namah

I bow to the Lord who bestows his devotees with boons

Om Sridaya Namah

I bow to the Lord who is merciful

Om Ajaya Namah

I bow to the Lord who can never be defeated

Om Utpalakaraya Namah

I bow to the Lord who is emaciated

Om Sripataye Namah

I bow to the Lord who is the husband of a goddess

Om Stutiharshitaya Namah

I bow to the Lord whose stuti (hymns) people sing happily

Om Kuladribhettre Namah

I bow to the Lord who is the Lord of the mountains

Om Jatilaya Namah

I bow to the Lord who is ascetic

Om Kalikalmashanasanaya Namah

I bow to the Lord who killed the demons

Om Chandrachudamanaye Namah

I bow to the Lord who has a crescent moon on his head

Om Kantaya Namah

I bow to the Lord who is very splendorous

Om Papaharine Namah

I bow to the Lord who kills our sins

Om Samahitaya Namah

I bow to the Lord who possesses everyone

Om Asritaya Namah

I bow to the Lord who is independent

Om Srikaraya Namah

I bow to the Lord who has radiant hands

Om Saumyaya Namah

I bow to the Lord who is saumya (gentle)

Om Bhaktavanchitadayakaya Namah

I bow to the Lord who is wanted by devotees

Om Santaya Namah

I bow to the Lord who is like a saint

Om Kaivalyasukhadaya Namah

I bow to the Lord who just bestows his devotees with happiness

Om Sachidanandavigrahaya Namah

I bow to the Lord who is bliss and whose existence is real

Om Jnanine Namah

I bow to the Lord who is gyani (who knows everything)

Om Dayayutaya Namah

I bow to the Lord who is the one who is full of sympathy and blessings

Om Dantaya Namah

I bow to the Lord who has one tooth

Om Brahmadveshavivarjitaya Namah

I bow to the Lord who is exempted from the Brahmdvesh (hatred or sacred knowledge of brahmins)

Om Pramattadaityabhayadaya Namah

I bow to the Lord who is an object of fear for demons

Om Srikanthaya Namah

I bow to the Lord who has a very beautiful image

Om Vibhudesvaraya Namah

I bow to the Lord who is extremely talented and intelligent

Om Ramarchitaya Namah

I bow to the Lord whom Lord Rama prayed to

Om Vidhaye Namah

I bow to the Lord who is destiny for everyone

Om Nagarajayajnopavitavate Namah

I bow to the Lord who uses nagaraj as a yagnopaveet (janeu or sacred thread that is tied from the left shoulder crossing the torso)

Om Sthulakanthaya Namah

I bow to the Lord who has a bulky or stout neck

Om Svayamkartre Namah

I bow to the Lord who does everything on his own

Om Samaghoshapriyaya Namah

I bow to the Lord who is the vowels in himself

Om Parasmai Namah

I bow to the Lord who is the words

Om Sthulatundaya Namah

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I bow to the Lord who has a big and bulky proboscis

Om Agranye Namah

I bow to the Lord who is always at the front and is a leader

Om Dhiraya Namah

I bow to the Lord who is the bravest among all

Om Vagisaya Namah

I bow to the Lord who is the master of all languages

Om Siddhidayakaya Namah

I bow to the Lord who bestows his devotees with siddhi (opulence)

Om Durvabilvapriyaya Namah

I bow to the Lord to whom one prays with Durva Grass (Bermuda Grass)

Om Avyaktamurtaye Namah

I bow to the Lord who is invisible

Om Adbhutamurtimate Namah

I bow to the Lord who has a mesmerizing and fascinating image

Om Shailendratanujotsanga Khelanotsukamanasaya Namah

I bow to the Lord who is lord of the mountains and who is an object of happiness for the mankind

Om Svalavanyasudhasarajita Manmathavigrahaya Namah

I bow to the Lord who has a grace of his own, who is a river of nectar and who is full of love

Om Samastajagadadharaya Namah

I bow to the Lord who is the basis of the existence of this whole world

Om Mayine Namah

I bow to the Lord who himself is magical

Om Mushikavahanaya Namah

I bow to the Lord who has mouse as his vehicle

Om Hrushtaya Namah

I bow to the Lord who is healthy and wealthy

Om Tushtaya Namah

I bow to the Lord who is pleased

Om Prasannatmane Namah

I bow to the Lord who gives happiness to the soul of a human being

Om Sarvassiddhipradayakaya Namah

I bow to the Lord who gives all kind of siddhi (opulence) to those who worship him.

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This ends the Ganesha Ashtothram

pin Sri Ganesha Ashtothram Namavali – 108 Names Of Lord Ganesha for removing all sort of hurdles in life

18 July

AstrologyPuraansReligious RitualsScripturesVedic Remedies

vedic astrology remedies for childlessness : santan gopal mantra, santan gopal stotra, santan gopal yantra and gopal sahastranaam benefits

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Understanding Vedic astrology remedies for childlessness, childbirth, delay: santan gopal mantra, santan gopal stotra, santan gopal yantra and gopal sahastranaam benefits

gp2 vedic astrology remedies for childlessness : santan gopal mantra, santan gopal stotra, santan gopal yantra and gopal sahastranaam benefits

Complete Santan Gopal Stotra and Mool Mantra

॥ सन्तानगोपाल मूल मन्त्र॥

ॐ श्रीं ह्रीं क्लीं ग्लौं देवकीसुत गोविन्द वासुदेव जगत्पते ।
देहि मे तनयं कृष्ण त्वामहं शरणं गतः॥

॥ सन्तानगोपालस्तोत्र ॥
ॐ नमो भगवते वासुदेवाय ।

सन्तानगोपालस्तोत्रं
श्रीशं कमलपत्राक्षं देवकीनन्दनं हरिम् ।
सुतसंप्राप्तये कृष्णं नमामि मधुसूदनम् ॥१॥
नमाम्यहं वासुदेवं सुतसंप्राप्तये हरिम् ।
यशोदाङ्कगतं बालं गोपालं नन्दनन्दनम्॥ २॥
अस्माकं पुत्रलाभाय गोविन्दं मुनिवन्दितम् ।
नमाम्यहं वासुदेवं देवकीनन्दनं सदा ॥ ३॥
गोपालं डिम्भकं वन्दे कमलापतिमच्युतम् ।
पुत्रसंप्राप्तये कृष्णं नमामि यदुपुङ्गवम् ॥ ४॥
पुत्रकामेष्टिफलदं कञ्जाक्षं कमलापतिम् ।
देवकीनन्दनं वन्दे सुतसम्प्राप्तये मम ॥ ५॥
पद्मापते पद्मनेत्रे पद्मनाभ जनार्दन ।
देहि मे तनयं श्रीश वासुदेव जगत्पते ॥ ६॥
यशोदाङ्कगतं बालं गोविन्दं मुनिवन्दितम् ।
अस्माकं पुत्र लाभाय नमामि श्रीशमच्युतम् ॥ ७॥
श्रीपते देवदेवेश दीनार्तिर्हरणाच्युत ।
गोविन्द मे सुतं देहि नमामि त्वां जनार्दन ॥ ८॥
भक्तकामद गोविन्द भक्तं रक्ष शुभप्रद ।
देहि मे तनयं कृष्ण रुक्मिणीवल्लभ प्रभो ॥ ९॥
रुक्मिणीनाथ सर्वेश देहि मे तनयं सदा ।
भक्तमन्दार पद्माक्ष त्वामहं शरणं गतः ॥ १०॥
देवकीसुत गोविन्द वासुदेव जगत्पते ।
देहि मे तनयं कृष्ण त्वामहं शरणं गतः ॥ ११॥
वासुदेव जगद्वन्द्य श्रीपते पुरुषोत्तम ।
देहि मे तनयं कृष्ण त्वामहं शरणं गतः ॥ १२॥
कञ्जाक्ष कमलानाथ परकारुणिकोत्तम ।
देहि मे तनयं कृष्ण त्वामहं शरणं गतः ॥ १३॥
लक्ष्मीपते पद्मनाभ मुकुन्द मुनिवन्दित ।
देहि मे तनयं कृष्ण त्वामहं शरणं गतः ॥ १४॥
कार्यकारणरूपाय वासुदेवाय ते सदा ।
नमामि पुत्रलाभार्थ सुखदाय बुधाय ते ॥ १५॥
राजीवनेत्र श्रीराम रावणारे हरे कवे ।
तुभ्यं नमामि देवेश तनयं देहि मे हरे ॥ १६॥
अस्माकं पुत्रलाभाय भजामि त्वां जगत्पते ।
देहि मे तनयं कृष्ण वासुदेव रमापते ॥ १७॥
श्रीमानिनीमानचोर गोपीवस्त्रापहारक ।
देहि मे तनयं कृष्ण वासुदेव जगत्पते  ॥ १८॥
अस्माकं पुत्रसंप्राप्तिं कुरुष्व यदुनन्दन ।
रमापते वासुदेव मुकुन्द मुनिवन्दित ॥ १९॥
वासुदेव सुतं देहि तनयं देहि माधव ।
पुत्रं मे देहि श्रीकृष्ण वत्सं देहि महाप्रभो ॥२०॥
डिम्भकं देहि श्रीकृष्ण आत्मजं देहि राघव ।
भक्तमन्दार मे देहि तनयं नन्दनन्दन ॥ २१॥
नन्दनं देहि मे कृष्ण वासुदेव जगत्पते ।
कमलनाथ गोविन्द मुकुन्द मुनिवन्दित ॥ २२॥
अन्यथा शरणं नास्ति त्वमेव शरणं मम ।
सुतं देहि श्रियं देहि श्रियं पुत्रं प्रदेहि मे ॥ २३॥
यशोदास्तन्यपानज्ञं पिबन्तं यदुनन्दनं ।
वन्देऽहं पुत्रलाभार्थं कपिलाक्षं हरिं सदा ॥ २४॥
नन्दनन्दन देवेश नन्दनं देहि मे प्रभो ।
रमापते वासुदेव श्रियं पुत्रं जगत्पते ॥ २५॥
पुत्रं श्रियं श्रियं पुत्रं पुत्रं मे देहि माधव ।
अस्माकं दीनवाक्यस्य अवधारय श्रीपते ॥ २६॥
गोपाल डिम्भ गोविन्द वासुदेव रमापते ।
अस्माकं डिम्भकं देहि श्रियं देहि जगत्पते ॥ २७॥
मद्वाञ्छितफलं देहि देवकीनन्दनाच्युत ।
मम पुत्रार्थितं धन्यं कुरुष्व यदुनन्दन ॥ २८॥
याचेऽहं त्वां श्रियं पुत्रं देहि मे पुत्रसंपदम्।
भक्तचिन्तामणे राम कल्पवृक्ष महाप्रभो ॥ २९॥
आत्मजं नन्दनं पुत्रं कुमारं डिम्भकं सुतम् ।
अर्भकं तनयं देहि सदा मे रघुनन्दन ॥ ३०॥
वन्दे सन्तानगोपालं माधवं भक्तकामदम् ।
अस्माकं पुत्रसंप्राप्त्यै सदा गोविन्दमच्युतम् ॥ ३१॥
ॐकारयुक्तं गोपालं श्रीयुक्तं यदुनन्दनम् ।
क्लींयुक्तं देवकीपुत्रं नमामि यदुनायकम् ॥ ३२॥
वासुदेव मुकुन्देश गोविन्द माधवाच्युत ।
देहि मे तनयं कृष्ण रमानाथ महाप्रभो ॥ ३३॥
राजीवनेत्र गोविन्द कपिलाक्ष हरे प्रभो ।
समस्तकाम्यवरद देहि मे तनयं सदा ॥ ३४॥
अब्जपद्मनिभं पद्मवृन्दरूप जगत्पते ।
देहि मे वरसत्पुत्रं रमानायक माधव ॥ ३५॥
नन्दपाल धरापाल गोविन्द यदुनन्दन ।
देहि मे तनयं कृष्ण रुक्मिणीवल्लभ प्रभो ॥ ३६॥
दासमन्दार गोविन्द मुकुन्द माधवाच्युत ।
गोपाल पुण्डरीकाक्ष देहि मे तनयं श्रियम् ॥ ३७॥
यदुनायक पद्मेश नन्दगोपवधूसुत ।
देहि मे तनयं कृष्ण श्रीधर प्राणनायक ॥ ३८॥
अस्माकं वाञ्छितं देहि देहि पुत्रं रमापते ।
भगवन् कृष्ण सर्वेश वासुदेव जगत्पते ॥ ३९॥
रमाहृदयसंभारसत्यभामामनः प्रिय ।
देहि मे तनयं कृष्ण रुक्मिणीवल्लभ प्रभो ॥ ४०॥
चन्द्रसूर्याक्ष गोविन्द पुण्डरीकाक्ष माधव ।
अस्माकं भाग्यसत्पुत्रं देहि देव जगत्पते ॥ ४१॥
कारुण्यरूप पद्माक्ष पद्मनाभसमर्चित ।
देहि मे तनयं कृष्ण देवकीनन्दनन्दन ॥ ४२॥
देवकीसुत श्रीनाथ वासुदेव जगत्पते ।
समस्तकामफलद देहि मे तनयं सदा ॥ ४३॥
भक्तमन्दार गम्भीर शङ्कराच्युत माधव ।
देहि मे तनयं गोपबालवत्सल श्रीपते ॥ ४४॥
श्रीपते वासुदेवेश देवकीप्रियनन्दन ।
भक्तमन्दार मे देहि तनयं जगतां प्रभो ॥४५॥
जगन्नाथ रमानाथ भूमिनाथ दयानिधे ।
वासुदेवेश सर्वेश देहि मे तनयं प्रभो ॥ ४६॥
श्रीनाथ कमलपत्राक्ष वासुदेव जगत्पते ।
देहि मे तनयं कृष्ण त्वामहं शरणं गतः ॥ ४७॥
दासमन्दार गोविन्द भक्तचिन्तामणे प्रभो ।
देहि मे तनयं कृष्ण त्वामहं शरणं गतः ॥ ४८॥
गोविन्द पुण्डरीकाक्ष रमानाथ महाप्रभो ।
देहि मे तनयं कृष्ण त्वामहं शरणं गतः ॥ ४९॥
श्रीनाथ कमलपत्राक्ष गोविन्द मधुसूदन ।
मत्पुत्रफलसिद्ध्यर्थं भजामि त्वां जनार्दन ॥ ५०॥
स्तन्यं पिबन्तं जननीमुखांबुजं विलोक्य मन्दस्मितमुज्ज्वलाङ्गम् ।
स्पृशन्तमन्यस्तनमङ्गुलीभिर्वन्दे यशोदाङ्कगतं मुकुन्दम् ॥ ५१॥
याचेऽहं पुत्रसन्तानं भवन्तं पद्मलोचन ।
देहि मे तनयं कृष्ण त्वामहं शरणं गतः ॥ ५२॥
अस्माकं पुत्रसम्पत्तेश्चिन्तयामि जगत्पते ।
शीघ्रं मे देहि दातव्यं भवता मुनिवन्दित ॥ ५३॥
वासुदेव जगन्नाथ श्रीपते पुरुषोत्तम ।
कुरु मां पुत्रदत्तं च कृष्ण देवेन्द्रपूजित ॥ ५४॥
कुरु मां पुत्रदत्तं च यशोदाप्रियनन्दनम् ।
मह्यं च पुत्रसन्तानं दातव्यंभवता हरे ॥ ५५॥
वासुदेव जगन्नाथ गोविन्द देवकीसुत ।
देहि मे तनयं राम कौशल्याप्रियनन्दन ॥ ५६॥
पद्मपत्राक्ष गोविन्द विष्णो वामन माधव ।
देहि मे तनयं सीताप्राणनायक राघव ॥ ५७॥
कञ्जाक्ष कृष्ण देवेन्द्रमण्डित मुनिवन्दित ।
लक्ष्मणाग्रज श्रीराम देहि मे तनयं सदा ॥ ५८॥
देहि मे तनयं राम दशरथप्रियनन्दन ।
सीतानायक कञ्जाक्ष मुचुकुन्दवरप्रद ॥ ५९॥
विभीषणस्य या लङ्का प्रदत्ता भवता पुरा ।
अस्माकं तत्प्रकारेण तनयं देहि माधव ॥ ६०॥
भवदीयपदांभोजे चिन्तयामि निरन्तरम् ।
देहि मे तनयं सीताप्राणवल्लभ राघव ॥ ६१॥
राम मत्काम्यवरद पुत्रोत्पत्तिफलप्रद ।
देहि मे तनयं श्रीश कमलासनवन्दित ॥ ६२॥
राम राघव सीतेश लक्ष्मणानुज देहि मे ।
भाग्यवत्पुत्रसन्तानं दशरथप्रियनन्दन ।
देहि मे तनयं राम कृष्ण गोपाल माधव ॥ ६४॥
कृष्ण माधव गोविन्द वामनाच्युत शङ्कर ।
देहि मे तनयं श्रीश गोपबालकनायक ॥ ६५॥
गोपबाल महाधन्य गोविन्दाच्युत माधव ।
देहि मे तनयं कृष्ण वासुदेव जगत्पते ॥ ६६॥
दिशतु दिशतु पुत्रं देवकीनन्दनोऽयं
दिशतु दिशतु शीघ्रं भाग्यवत्पुत्रलाभम् ।
दिशतु दिशतु शीघ्रं श्रीशो राघवो रामचन्द्रो
दिशतु दिशतु पुत्रं वंश विस्तारहेतोः ॥ ६७॥
दीयतां वासुदेवेन तनयोमत्प्रियः सुतः ।
कुमारो नन्दनः सीतानायकेन सदा मम ॥ ६८॥
राम राघव गोविन्द देवकीसुत माधव ।
देहि मे तनयं श्रीश गोपबालकनायक ॥ ६९॥
वंशविस्तारकं पुत्रं देहि मे मधुसूदन ।
सुतं देहि सुतं देहि त्वामहं शरणं गतः ॥ ७०॥
ममाभीष्टसुतं देहि कंसारे माधवाच्युत ।
सुतं देहि सुतं देहि त्वामहं शरणं गतः ॥७१॥
चन्द्रार्ककल्पपर्यन्तं तनयं देहि माधव ।
सुतं देहि सुतं देहि त्वामहं शरणं गतः ॥७२॥
विद्यावन्तं बुद्धिमन्तं श्रीमन्तं तनयं सदा ।
देहि मे तनयं कृष्ण देवकीनन्दन प्रभो ॥ ७३॥
नमामि त्वां पद्मनेत्र सुतलाभाय कामदम् ।
मुकुन्दं पुण्डरीकाक्षं गोविन्दं मधुसूदनम् ॥ ७४॥
भगवन् कृष्ण गोविन्द सर्वकामफलप्रद ।
देहि मे तनयं स्वामिंस्त्वामहं शरणं गतः ॥ ७५॥
स्वामिंस्त्वं भगवन् राम कृष्न माधव कामद ।
देहि मे तनयं नित्यं त्वामहं शरणं गतः ॥ ७६॥
तनयं देहिओ गोविन्द कञ्जाक्ष कमलापते ।
सुतं देहि सुतं देहि त्वामहं शरणं गतः ॥७७॥
पद्मापते पद्मनेत्र प्रद्युम्न जनक प्रभो ।
सुतं देहि सुतं देहि त्वामहं शरणं गतः ॥ ७८॥
शङ्खचक्रगदाखड्गशार्ङ्गपाणे रमापते ।
देहि मे तनयं कृष्ण त्वामहं शरणं गतः ॥ ७९॥
नारायण रमानाथ राजीवपत्रलोचन ।
सुतं मे देहि देवेश पद्मपद्मानुवन्दित ॥ ८०॥
राम राघव गोविन्द देवकीवरनन्दन ।
रुक्मिणीनाथ सर्वेश नारदादिसुरार्चित ॥ ८१॥
देवकीसुत गोविन्द वासुदेव जगत्पते ।
देहि मे तनयं श्रीश गोपबालकनायक ॥ ८२॥
मुनिवन्दित गोविन्द रुक्मिणीवल्लभ प्रभो ।
देहि मे तनयं कृष्ण त्वामहं शरणं गतः ॥ ८३॥
गोपिकार्जितपङ्केजमरन्दासक्तमानस ।
देहि मे तनयं कृष्ण त्वामहं शरणं गतः ॥ ८४॥
रमाहृदयपङ्केजलोल माधव कामद ।
ममाभीष्टसुतं देहि त्वामहं शरणं गतः ॥ ८५॥
वासुदेव रमानाथ दासानां मङ्गलप्रद ।
देहि मे तनयं कृष्ण त्वामहं शरणं गतः ॥ ८६॥
कल्याणप्रद गोविन्द मुरारे मुनिवन्दित ।
देहि मे तनयं कृष्ण त्वामहं शरणं गतः ॥ ८७॥
पुत्रप्रद मुकुन्देश रुक्मिणीवल्लभ प्रभो ।
देहि मे तनयं कृष्ण त्वामहं शरणं गतः ॥ ८८॥
पुण्डरीकाक्ष गोविन्द वासुदेव जगत्पते ।
देहि मे तनयं कृष्ण त्वामहं शरणं गतः ॥ ८९॥
दयानिधे वासुदेव मुकुन्द मुनिवन्दित ।
देहि मे तनयं कृष्ण त्वामहं शरणं गतः ॥ ९०॥
पुत्रसम्पत्प्रदातारं गोविन्दं देवपूजितम् ।
वन्दामहे सदा कृष्णं पुत्र लाभ प्रदायिनम् ॥ ९१॥
कारुण्यनिधये गोपीवल्लभाय मुरारये ।
नमस्ते पुत्रलाभाय देहि मे तनयं विभो ॥ ९२॥
नमस्तस्मै रमेशाय रुमिणीवल्लभाय ते ।
देहि मे तनयं श्रीश गोपबालकनायक ॥ ९३॥
नमस्ते वासुदेवाय नित्यश्रीकामुकाय च ।
पुत्रदाय च सर्पेन्द्रशायिने रङ्गशायिने ॥ ९४॥
रङ्गशायिन् रमानाथ मङ्गलप्रद माधव ।
देहि मे तनयं श्रीश गोपबालकनायक ॥ ९५॥
दासस्य मे सुतं देहि दीनमन्दार राघव ।
सुतं देहि सुतं देहि पुत्रं देहि रमापते ॥ ९६॥
यशोदातनयाभीष्टपुत्रदानरतः सदा ।
देहि मे तनयं कृष्ण त्वामहं शरणं गतः ॥९७॥
मदिष्टदेव गोविन्द वासुदेव जनार्दन ।
देहि मे तनयं कृष्ण त्वामहं शरणं गतः ॥ ९८॥
नीतिमान् धनवान् पुत्रो विद्यावांश्च प्रजापते ।
भगवंस्त्वत्कृपायाश्च वासुदेवेन्द्रपूजित ॥ ९९॥
यःपठेत् पुत्रशतकं सोऽपि सत्पुत्रवान् भवेत ।
श्रीवासुदेवकथितं स्तोत्ररत्नं सुखाय च ॥ १००॥
जपकाले पठेन्नित्यं पुत्रलाभं धनं श्रियम् ।
ऐश्वर्यं राजसम्मानं सद्यो याति न संशयः ॥ १०१॥

Source and Reference : Anuradha anurAdha_rs@yahoo.co.in

Santan Gopal Complete Mantra

Here is the Santan Gopal Mantra with below-mentioned Stotra necessary for a devotee to recite it daily at least for 10 Jaap Mala

SantanaGopalMantra vedic astrology remedies for childlessness : santan gopal mantra, santan gopal stotra, santan gopal yantra and gopal sahastranaam benefits

Regular chanting of this Santan Gopal Mantra will dissolve all the obstacles that stand in your way of begetting a child. it so powerful that it can alleviate all your mental peace and bless you with progeny. This mantra is very useful for childless couples who are facing lots of delays and hurdles in be getting child. Even its energies are so powerful that it can prevent any chances of miscarriage or mishap during pregnancy.It helps to remove all difficulties associated with the conceiving and birth of a child and not even only it also ensures safe delivery of a child but also blesses him with good health and intelligence.

What is Gopal Sahastranaam and its pooja for the delay in childbirth

Gopal Sahastranaam is having 1000 names of child form of Lord Krishna.The Gopal Sahastranaam Puja is very auspicious and removes all obstacles from the life of devotees, especially for those couples facing lots of difficulties in getting progeny in right time from many years. It blesses the devotees with a child like Gopal hence this stotra is very beneficial for the couples desiring for a child. Even this The puja not only removes the problems of childless couples it is also fruitful for all. It showers prosperity, sound health and wealth to the one who performs this Puja wholeheartedly.

Complete Gopal sahastranaam

Complete Stotra with Kar-Nayasa, Hardiya nayasa, and Dhyaana is available in Geeta Press Santan Gopal stotra and Sahastranaam.Please keep in mind there are two version One is Santaan Gopal stotra having 100 Sloka and another one is Gopal Sahastrnaam having 168 Shalokas. Below mentioned attached is Geeta- Press Santan Gopal Stotra. User can do any of one either Stotra or Sahasrnaama.

Check here or check out more from Geeta-Press Website:

Here is the Gopal Sahastranaam Stotra edited and Proof-read done by sanskritdocuments.org Team. For Complete Sanskrit version, and way of performing the ritual, check out at the end of the story, PDF is attached below or you can also buy from Geeta Press too.So, Here is the Gopal Sahastranaam Stotra:

॥ श्रीगोपालसहस्रनामस्तोत्रम् ॥

govardhan sri krishna vedic astrology remedies for childlessness : santan gopal mantra, santan gopal stotra, santan gopal yantra and gopal sahastranaam benefits

पार्वत्युवाच –

कैलासशिखरे रम्ये गौरी पृच्छति शङ्करम् ।
ब्रह्माण्डाखिलनाथस्त्वं सृष्टिसंहारकारकः ॥ १॥
त्वमेव पूज्यसे लोकैर्ब्रह्मविष्णुसुरादिभिः ।
नित्यं पठसि देवेश कस्य स्तोत्रं महेश्वर ॥ २॥
आश्चर्यमिदमाख्यानं जायते मयि शङ्कर ।
तत्प्राणेश महाप्राज्ञ संशयं छिन्धि मे प्रभो ॥ ३॥

श्रीमहादेव उवाच –

धन्यासि कृतपुण्यासि पार्वति प्राणवल्लभे ।
रहस्यातिरहस्यं च यत्पृच्छसि वरानने ॥ ४॥
स्त्रीस्वभावान्महादेवि पुनस्त्वं परिपृच्छसि ।
गोपनीयं गोपनीयं गोपनीयं प्रयत्नतः ॥ ५॥
दत्ते च सिद्धिहानिः स्यात्तस्माद्यत्नेन गोपयेत् ।
इदं रहस्यं परमं पुरुषार्थप्रदायकम् ॥ ६॥
धनरत्नौघमाणिक्यं तुरङ्गं च गजादिकम् ।
ददाति स्मरणादेव महामोक्षप्रदायकम् ॥ ७॥
तत्तेऽहं सम्प्रवक्ष्यामि शृणुष्वावहिता प्रिये ।
योऽसौ निरञ्जनो देवः चित्स्वरूपी जनार्दनः ॥ ८॥
संसारसागरोत्तारकारणाय नृणाम् सदा ।
श्रीरङ्गादिकरूपेण त्रैलोक्यं व्याप्य तिष्ठति ॥ ९॥
ततो लोका महामूढा विष्णुभक्तिविवर्जिताः ।
निश्चयं नाधिगच्छन्ति पुनर्नारायणो हरिः ॥ १०॥
निरञ्जनो निराकारो भक्तानां प्रीतिकामदः ।
वृन्दावनविहाराय गोपालं रूपमुद्वहन् ॥ ११॥
मुरलीवादनाधारी राधायै प्रीतिमावहन् ।
अंशांशेभ्यः समुन्मील्य पूर्णरूपकलायुतः ॥ १२॥
श्रीकृष्णचन्द्रो भगवान् नन्दगोपवरोद्यतः ।
धरणीरूपिणीमातृयशोदानन्ददायकः ॥ १३॥
द्वाभ्यां प्रयाचितो नाथो देवक्यां वसुदेवतः ।
ब्रह्मणाऽभ्यर्थितो देवो देवैरपि सुरेश्वरि ॥ १४॥
जातोऽवन्यां मुकुन्दोऽपि मुरलोवेदरेचिका ।
तया सार्द्धं वचः कृत्वा ततो जातो महीतले ॥ १५॥
संसारसारसर्वस्वं श्यामलं महदुज्ज्वलम् ।
एतज्ज्योतिरहं वेद्यं चिन्तयामि सनातनम् ॥ १६॥
गौरतेजो विना यस्तु श्यामतेजस्समर्चयेत् ।
जपेद्वा ध्यायते वापि स भवेत् पातकी शिवे ॥ १७॥
स ब्रह्महा सुरापी च स्वर्णस्तेयी च पञ्चमः ।
एतैर्दोषैर्विलिप्येत तेजोभेदान्महीश्वरि ॥ १८॥
तस्माज्ज्योतिरभूद् द्वेधा राधामाधवरूपकम् ।
तस्मादिदं महादेवि गोपालेनैव भाषितम् ॥ १९॥
दुर्वाससो मुनेर्मोहे कार्तिक्यां रासमण्डले ।
ततः पृष्टवती राधा सन्देहभेदमात्मनः ॥ २०॥
निरञ्जनात्समुत्पन्नं मयाऽधीतं जगन्मयि ।
श्रीकृष्णेन ततः प्रोक्तं राधायै नारदाय च ॥ २१॥
ततो नारदतस्सर्वे विरला वैष्णवा जनाः ।
कलौ जानन्ति देवेशि गोपनीयं प्रयत्नतः ॥ २२॥
शठाय कृपणायाथ दाम्भिकाय सुरेश्वरि ।
ब्रह्महत्यामवाप्नोति तस्माद्यत्नेन गोपयेत् ॥ २३॥

पाठ करने की विधि

ॐ अस्य श्रीगोपालसहस्रनामस्तोत्रमहामन्त्रस्य श्रीनारद ऋषिः ।
अनुष्टुप् छन्दः । श्रीगोपालो देवता । कामो बीजम् । माया शक्तिः ।
चन्द्रः कीलकम् श्रीकृष्णचन्द्र भक्तिरूपफलप्राप्तये

श्रीगोपालसहस्रनामस्तोत्रजपे विनियोगः ।

या इसतरह करें पाठ

ॐ ऐं क्लीं बीजम् । श्रीं ह्रीं शक्तिः ।
श्रीवृन्दावननिवासः कीलकम् ।
श्रीराधाप्रियपरब्रह्मेति मन्त्रः ।
धर्मादिचतुर्विधपुरुषार्थसिद्ध्यर्थे जपे विनियोगः ॥

अथ करादिन्यासः

ॐ क्लां अङ्गुष्ठाभ्यां नमः ।
ॐ क्लीं तर्जनीभ्यां नमः ॥
ॐ क्लूं मध्यमाभ्यां नमः ॥
ॐ क्लैं अनामिकाभ्यां नमः ॥
ॐ क्लौं कनिष्टिकाभ्यां नमः ॥
ॐ क्लः करतलकरपृष्ठाभ्यां नमः ॥

अथ हृदयादिन्यासः

ॐ क्लां हृदयाय नमः ।
ॐ क्लीं शिरसे स्वाहा ॥
ॐ क्लूं शिखायै वषट् ॥
ॐ क्लैं कवचाय हुं ॥
ॐ क्लौं नेत्रत्रयाय वौषट् ॥
ॐ क्लः अस्त्राय फट् ॥

अथ ध्यानम्

कस्तूरीतिलकं ललाटपटले वक्षःस्थले कौस्तुभं
नासाग्रेवरमौक्तिकं करतले वेणुं करे कङ्कणम् ॥
सर्वाङ्गे हरिचन्दनं सुललितं कण्ठे च मुक्तावलिम्
गोपस्त्रीपरिवेष्टितो विजयते गोपालचूड़ामणिः ॥ १॥
फुल्लेन्दीवरकान्तिमिन्दुवदनं बर्हावतंसप्रियं

श्रीवत्साङ्कमुदारकौस्तुभधरं पीताम्बरं सुन्दरम् ॥
गोपीनां नयनोत्पलार्चिततनुं गोगोपसङ्घावृतं
गोविन्दं कलवेणुवादनपरं दिव्याङ्गभूषं भजे ॥ २॥

सहस्रनाम स्तोत्र आरम्भ –

ॐ क्लीं देवः कामदेवः कामबीजशिरोमणिः ।
श्रीगोपालो महीपालो सर्ववेदान्तपारगः ॥ १॥
कृष्णः कमलपत्राक्षः पुण्डरीकः सनातनः ।
गोपतिर्भूपतिः शास्ता प्रहर्ता विश्वतोमुखः ॥ २॥
आदिकर्ता महाकर्ता महाकालः प्रतापवान् ।
जगज्जीवो जगद्धाता जगद्भर्ता जगद्वसुः ॥ ३॥
मत्स्यो भीमः कुहूभर्ता हर्ता वाराहमूर्तिमान् ।
नारायणो हृषीकेशो गोविन्दो गरुडध्वजः ॥ ४॥
गोकुलेन्द्रो महीचन्द्रः शर्वरीप्रियकारकः ।
कमलामुखलोलाक्षः पुण्डरीकः शुभावहः ॥ ५॥
दुर्वासाः कपिलो भौमः सिन्धुसागरसङ्गमः ।
गोविन्दो गोपतिर्गोपः कालिन्दीप्रेमपूरकः ॥ ६॥
गोपस्वामी गोकुलेन्द्रो गोवर्धनवरप्रदः ।
नन्दादिगोकुलत्राता दाता दारिद्र्यभञ्जनः ॥ ७॥
सर्वमङ्गलदाता च सर्वकामप्रदायकः ।
आदिकर्ता महीभर्ता सर्वसागरसिन्धुजः ॥ ८॥
गजगामी गजोद्धारी कामी कामकलानिधिः ।
कलङ्करहितश्चन्द्रो बिम्बास्यो बिम्बसत्तमः ॥ ९॥
मालाकारः कृपाकारः कोकिलस्वरभूषणः ।
रामो नीलाम्बरो देवो हली दुर्दममर्दनः ॥ १०॥
सहस्राक्षपुरीभेत्ता महामारीविनाशनः ।
शिवः शिवतमो भेत्ता बलारातिप्रपूजकः ॥ ११॥

कुमारीवरदायी च वरेण्यो मीनकेतनः ।
नरो नारायणो धीरो राधापतिरुदारधीः ॥ १२॥
श्रीपतिः श्रीनिधिः श्रीमान् मापतिः प्रतिराजहा ।
वृन्दापतिः कुलग्रामी धामी ब्रह्म सनातनः ॥ १३॥
रेवतीरमणो रामः प्रियश्चञ्चललोचनः ।
रामायणशरीरोऽयं रामो रामः श्रियःपतिः ॥ १४॥
शर्वरः शर्वरी शर्वः सर्वत्र शुभदायकः ।
राधाराधयिताराधी राधाचित्तप्रमोदकः ॥ १५॥
राधारतिसुखोपेतः राधामोहनतत्परः ।
राधावशीकरो राधाहृदयाम्भोजषट्पदः ॥ १६॥
राधालिङ्गनसम्मोहः राधानर्तनकौतुकः ।
राधासञ्जातसम्प्रीतो राधाकाम्यफलप्रदः ॥ १७॥
वृन्दापतिः कोशनिधिः कोकशोकविनाशनः ।
चन्द्रापतिः चन्द्रपतिः चण्डकोदण्डभञ्जनः ॥ १८॥
रामो दाशरथी रामः भृगुवंशसमुद्भवः ।
आत्मारामो जितक्रोधो मोहो मोहान्धभञ्जनः ॥ १९॥
वृषभानुभवो भावः काश्यपिः करुणानिधिः ।
कोलाहलो हली हाली हेली हलधरप्रियः ॥ २०॥
राधामुखाब्जमार्ताण्डः भास्करो रविजा विधुः ।
विधिर्विधाता वरुणो वारुणो वारुणीप्रियः ॥ २१॥
रोहिणीहृदयानन्दो वसुदेवात्मजो बली ।
नीलाम्बरो रौहिणेयो जरासन्धवधोऽमलः ॥ २२॥
नागो नवाम्भो विरुदो वीरहा वरदो बली ।
गोपथो विजयी विद्वान् शिपिविष्टः सनातनः ॥ २३॥
परशुरामवचोग्राही वरग्राही शृगालहा ।
दमघोषोपदेष्टा च रथग्राही सुदर्शनः ॥ २४॥
वीरपत्नीयशस्त्राता जराव्याधिविघातकः ।
द्वारकावासतत्त्वज्ञः हुताशनवरप्रदः ॥ २५॥
यमुनावेगसंहारी नीलाम्बरधरः प्रभुः ।
विभुः शरासनो धन्वी गणेशो गणनायकः ॥ २६॥
लक्ष्मणो लक्षणो लक्ष्यो रक्षोवंशविनाशनः ।
वामनो वामनीभूतोऽवामनो वामनारुहः ॥ २७॥
यशोदानन्दनः कर्त्ता यमलार्जुनमुक्तिदः ।
उलूखली महामानी दामबद्धाह्वयी शमी ॥ २८॥
भक्तानुकारी भगवान् केशवो बलधारकः ।
केशिहा मधुहा मोही वृषासुरविघातकः ॥ २९॥
अघासुरविनाशी च पूतनामोक्षदायकः ।
कुब्जाविनोदी भगवान् कंसमृत्युर्महामखी ॥ ३०।
अश्वमेधो वाजपेयो गोमेधो नरमेधवान् ।
कन्दर्पकोटिलावण्यश्चन्द्रकोटिसुशीतलः ॥ ३१॥
रविकोटिप्रतीकाशो वायुकोटिमहाबलः ।
ब्रह्मा ब्रह्माण्डकर्ता च कमलावाञ्छितप्रदः ॥ ३२॥
कमला कमलाक्षश्च कमलामुखलोलुपः ।
कमलाव्रतधारी च कमलाभः पुरन्दरः ॥ ३३॥
सौभाग्याधिकचित्तोऽयं महामायी मदोत्कटः ।
तारकारिः सुरत्राता मारीचक्षोभकारकः ॥ ३४॥
विश्वामित्रप्रियो दान्तो रामो राजीवलोचनः ।
लङ्काधिपकुलध्वंसी विभीषणवरप्रदः ॥ ३५॥
सीतानन्दकरो रामो वीरो वारिधिबन्धनः ।
खरदूषणसंहारी साकेतपुरवासवान् ॥ ३६॥
चन्द्रावलीपतिः कूलः केशिकंसवधोऽमलः ।
माधवो मधुहा माध्वी माध्वीको माधवो विधुः ॥ ३७॥
मुञ्जाटवीगाहमानः धेनुकारिर्धरात्मजः ।
वंशीवटविहारी च गोवर्धनवनाश्रयः ॥ ३८॥
तथा तालवनोद्देशी भाण्डीरवनशङ्खहा ।
तृणावर्तकृपाकारी वृषभानुसुतापतिः ॥ ३९॥
राधाप्राणसमो राधावदनाब्जमधुव्रतः ।
गोपीरञ्जनदैवज्ञः लीलाकमलपूजितः ॥ ४०॥
क्रीडाकमलसन्दोहः गोपिकाप्रीतिरञ्जनः ।
रञ्जको रञ्जनो रङ्गो रङ्गी रङ्गमहीरुहः ॥ ४१॥
कामः कामारिभक्तोऽयं पुराणपुरुषः कविः ।
नारदो देवलो भीमो बालो बालमुखाम्बुजः ॥ ४२॥
अम्बुजो ब्रह्मसाक्षी च योगी दत्तवरो मुनिः ।
ऋषभः पर्वतो ग्रामो नदीपवनवल्लभः ॥ ४३॥
पद्मनाभः सुरज्येष्ठी ब्रह्मा रूद्रोऽहिभूषितः ।
गणानां त्राणकर्ता च गणेशो ग्रहिलो ग्रही ॥ ४४॥
गणाश्रयो गणाध्यक्षः क्रोडीकृतजगत्त्रयः ।
यादवेन्द्रो द्वारकेन्द्रो मथुरावल्लभो धुरी ॥ ४५॥
भ्रमरः कुन्तली कुन्तीसुतरक्षो महामखी ।
यमुनावरदाता च काश्यपस्य वरप्रदः ॥ ४६॥
शङ्खचूडवधोद्दामो गोपीरक्षणतत्परः ।
पाञ्चजन्यकरो रामी त्रिरामी वनजो जयः ॥ ४७॥
फाल्गुनः फाल्गुनसखो विराधवधकारकः ।
रुक्मिणीप्राणनाथश्च सत्यभामाप्रियङ्करः ॥ ४८॥
कल्पवृक्षो महावृक्षः दानवृक्षो महाफलः ।
अङ्कुशो भूसुरो भावो भ्रामको भामको हरिः ॥ ४९॥
सरलः शाश्वतो वीरो यदुवंशी शिवात्मकः ।
प्रद्युम्नो बलकर्ता च प्रहर्ता दैत्यहा प्रभुः ॥ ५०॥
महाधनी महावीरो वनमालाविभूषणः ।
तुलसीदामशोभाढ्यो जालन्धरविनाशनः ॥ ५१॥
शूरः सूर्यो मृतण्डश्च भास्करो विश्वपूजितः ।

रविस्तमोहा वह्निश्च बाडवो वडवानलः ॥ ५२॥
दैत्यदर्पविनाशी च गरुडो गरुडाग्रजः ।
गोपीनाथो महानाथो वृन्दानाथोऽविरोधकः ॥ ५३॥
प्रपञ्ची पञ्चरूपश्च लतागुल्मश्च गोपतिः ।
गङ्गा च यमुनारूपो गोदा वेत्रवती तथा ॥ ५४॥
कावेरी नर्मदा ताप्ती गण्डकी सरयूस्तथा ।
राजसस्तामसस्सत्त्वी सर्वाङ्गी सर्वलोचनः ॥ ५५॥
सुधामयोऽमृतमयो योगिनीवल्लभः शिवः ।
बुद्धो बुद्धिमतां श्रेष्ठो विष्णुर्जिष्णुः शचीपतिः ॥ ५६॥
वंशी वंशधरो लोकः विलोको मोहनाशनः ।
रवरावो रवो रावो बलो बालबलाहकः ॥ ५७॥
शिवो रूद्रो नलो नीलो लाङ्गली लाङ्गलाश्रयः ।
पारदः पावनो हंसो हंसारूढो जगत्पतिः ॥ ५८॥
मोहिनीमोहनो मायी महामायो महामखी ।
वृषो वृषाकपिः कालः कालीदमनकारकः ॥ ५९॥
कुब्जाभाग्यप्रदो वीरः रजकक्षयकारकः ।
कोमलो वारुणो राजा जलजो जलधारकः ॥ ६०॥
हारकः सर्वपापघ्नः परमेष्ठी पितामहः ।
खड्गधारी कृपाकारी राधारमणसुन्दरः ॥ ६१॥
द्वादशारण्यसम्भोगी शेषनागफणालयः ।
कामः श्यामः सुखश्रीदः श्रीपतिः श्रीनिधिः कृती ॥ ६२॥
हरिर्नारायणो नारो नरोत्तम इषुप्रियः ।
गोपालीचित्तहर्ता च कर्त्ता संसारतारकः ॥ ६३॥
आदिदेवो महादेवो गौरीगुरुरनाश्रयः ।
साधुर्मधुर्विधुर्धाता त्राताऽक्रूरपरायणः ॥ ६४॥
रोलम्बी च हयग्रीवो वानरारिर्वनाश्रयः ।
वनं वनी वनाध्यक्षः महावन्द्यो महामुनिः ॥ ६५॥

स्यामन्तकमणिप्राज्ञो विज्ञो विघ्नविघातकः ।
गोवर्द्धनो वर्द्धनीयः वर्द्धनो वर्द्धनप्रियः ॥ ६६॥
वर्द्धन्यो वर्द्धनो वर्द्धी वार्द्धिष्णुः सुमुखप्रियः ।
वर्द्धितो वृद्धको वृद्धो वृन्दारकजनप्रियः ॥ ६७॥
गोपालरमणीभर्ता साम्बकुष्ठविनाशकः ।
रुक्मिणीहरणः प्रेमप्रेमी चन्द्रावलीपतिः ॥ ६८॥
श्रीकर्ता विश्वभर्ता च नरो नारायणो बली ।
गणो गणपतिश्चैव दत्तात्रेयो महामुनिः ॥ ६९॥
व्यासो नारायणो दिव्यो भव्यो भावुकधारकः ।
श्वःश्रेयसं शिवं भद्रं भावुकं भाविकं शुभम् ॥ ७०॥
शुभात्मकः शुभः शास्ता प्रशास्ता मेघानादहा ।
ब्रह्मण्यदेवो दीनानामुद्धारकरणक्षमः ॥ ७१॥
कृष्णः कमलपत्राक्षः कृष्णः कमललोचनः ।
कृष्णः कामी सदा कृष्णः समस्तप्रियकारकः ॥ ७२॥
नन्दो नन्दी महानन्दी मादी मादनकः किली ।
मिली हिली गिली गोली गोलो गोलालयो गुली ॥ ७३॥
गुग्गुली मारकी शाखी वटः पिप्पलकः कृती ।
म्लेच्छहा कालहर्त्ता च यशोदायश एव च ॥ ७४॥
अच्युतः केशवो विष्णुः हरिः सत्यो जनार्दनः ।
हंसो नारायणो लीलो नीलो भक्तिपरायणः ॥ ७५॥
जानकीवल्लभो रामः विरामो विघ्ननाशनः ।
सहभानुर्महाभानुः वीरबाहुर्महोदधिः ॥ ७६॥
समुद्रोऽब्धिरकूपारः पारावारः सरित्पतिः ।
गोकुलानन्दकारी च प्रतिज्ञापरिपालकः ॥ ७७॥
सदारामः कृपारामः महारामो धनुर्धरः ।
पर्वतः पर्वताकारो गयो गेयो द्विजप्रियः ॥ ७८॥

कम्बलाश्वतरो रामो रामायणप्रवर्तकः ।
द्यौर्दिवो दिवसो दिव्यो भव्यो भावि भयापहः ॥ ७९॥
पार्वतीभाग्यसहितो भर्ता लक्ष्मीविलासवान् ।
विलासी साहसी सर्वी गर्वी गर्वितलोचनः ॥ ८०॥
मुरारिर्लोकधर्मज्ञः जीवनो जीवनान्तकः ।
यमो यमादियमनो यामी यामविधायकः ॥ ८१॥
वसुली पांसुली पांसुः पाण्डुरर्जुनवल्लभः ।
ललिता चन्द्रिकामाली माली मालाम्बुजाश्रयः ॥ ८२॥
अम्बुजाक्षो महायज्ञः दक्षः चिन्तामणिः प्रभुः ।
मणिर्दिनमणिश्चैव केदारो बदरीश्रयः ॥ ८३॥
बदरीवनसम्प्रीतः व्यासः सत्यवतीसुतः ।
अमरारिनिहन्ता च सुधासिन्धुविधूदयः ॥ ८४॥
चन्द्रो रविः शिवः शूली चक्री चैव गदाधरः ।
श्रीकर्ता श्रीपतिः श्रीदः श्रीदेवो देवकीसुतः ॥ ८५॥
श्रीपतिः पुण्डरीकाक्षः पद्मनाभो जगत्पतिः ।
वासुदेवोऽप्रमेयात्मा केशवो गरुडध्वजः ॥ ८६॥
नारायणः परं धाम देवदेवो महेश्वरः ।
चक्रपाणिः कलापूर्णो वेदवेद्यो दयानिधिः ॥ ८७॥
भगवान् सर्वभूतेशो गोपालः सर्वपालकः ।
अनन्तो निर्गुणो नित्यो निर्विकल्पो निरञ्जनः ॥ ८८॥
निराधारो निराकारः निराभासो निराश्रयः ।
पुरुषः प्रणवातीतो मुकुन्दः परमेश्वरः ॥ ८९॥
क्षणावनिः सार्वभौमो वैकुण्ठो भक्तवत्सलः ।
विष्णुर्दामोदरः कृष्णो माधवो मथुरापतिः ॥ ९०॥
देवकीगर्भसम्भूतो यशोदावत्सलो हरिः ।
शिवः सङ्कर्षणः शम्भुर्भूतनाथो दिवस्पतिः ॥ ९१॥
अव्ययः सर्वधर्मज्ञः निर्मलो निरुपद्रवः
निर्वाणनायको नित्यो नीलजीमूतसन्निभः ॥ ९२॥
कलाक्षयश्च सर्वज्ञः कमलारूपतत्परः ।
हृषीकेशः पीतवासा वसुदेवप्रियात्मजः ॥ ९३॥
नन्दगोपकुमारार्यः नवनीताशनो विभुः ।
पुराणपुरुषः श्रेष्ठः शङ्खपाणिः सुविक्रमः ॥ ९४॥
अनिरुद्धश्चक्ररथः शार्ङ्गपाणिश्चतुर्भुजः ।
गदाधरः सुरार्तिघ्नो गोविन्दो नन्दकायुधः ॥ ९५॥
वृन्दावनचरः शौरिर्वेणुवाद्यविशारदः ।
तृणावर्तान्तको भीमसाहसी बहुविक्रमः ॥ ९६॥
शकटासुरसंहारी बकासुरविनाशनः ।
धेनुकासुरसंहारी पूतनारिर्नृकेसरी ॥ ९७॥
पितामहो गुरुस्साक्षात् प्रत्यगात्मा सदाशिवः ।
अप्रमेयः प्रभुः प्राज्ञोऽप्रतर्क्यः स्वप्नवर्द्धनः ॥ ९८॥
धन्यो मान्यो भवो भावो धीरः शान्तो जगद्गुरुः ।
अन्तर्यामीश्वरो दिव्यो दैवज्ञो देवसंस्तुतः ॥ ९९॥
क्षीराब्धिशयनो धाता लक्ष्मीवांल्लक्ष्मणाग्रजः ।
धात्रीपतिरमेयात्मा चन्द्रशेखरपूजितः ॥ १००॥
लोकसाक्षी जगच्चक्षुः पुण्यचारित्रकीर्तनः ।
कोटिमन्मथसौन्दर्यः जगन्मोहनविग्रहः ॥ १०१॥
मन्दस्मिताननो गोपो गोपिकापरिवेष्टितः ।
फुल्लारविन्दनयनः चाणूरान्ध्रनिषूदनः ॥ १०२॥
इन्दीवरदलश्यामो बर्हिबर्हावतंसकः ।
मुरलीनिनदाह्लादः दिव्यमाल्याम्बरावृतः ॥ १०३॥
सुकपोलयुगः सुभ्रूयुगलः सुललाटकः ।
कम्बुग्रीवो विशालाक्षो लक्ष्मीवाञ्छुभलक्षणः ॥ १०४॥
पीनवक्षाश्चतुर्बाहुश्चतुर्मूर्तिस्त्रिविक्रमः ।
कलङ्करहितः शुद्धः दुष्टशत्रुनिबर्हणः ॥ १०५॥

किरीटकुण्डलधरः कटकाङ्गदमण्डितः ।
मुद्रिकाभरणोपेतः कटिसूत्रविराजितः ॥ १०६॥
मञ्जीररञ्जितपदः सर्वाभरणभूषितः ।
विन्यस्तपादयुगलो दिव्यमङ्गलविग्रहः ॥ १०७॥
गोपिकानयनानन्दः पूर्णचन्द्रनिभाननः ।
समस्तजगदानन्दः सुन्दरो लोकनन्दनः ॥ १०८॥
यमुनातीरसञ्चारी राधामन्मथवैभवः ।
गोपनारीप्रियो दान्तो गोपीवस्त्रापहारकः ॥ १०९॥
शृङ्गारमूर्तिः श्रीधामा तारको मूलकारणम् ।
सृष्टिसंरक्षणोपायः क्रूरासुरविभञ्जनः ॥ ११०॥
नरकासुरसंहारी मुरारिररिमर्दनः ।
आदितेयप्रियो दैत्यभीकरो यदुशेखरः ॥ १११॥
जरासन्धकुलध्वंसी कंसारातिः सुविक्रमः ।
पुण्यश्लोकः कीर्तनीयः यादवेन्द्रो जगन्नुतः ॥ ११२॥
रुक्मिणीरमणः सत्यभामाजाम्बवतीप्रियः ।
मित्रविन्दानाग्नजितीलक्ष्मणासमुपासितः ॥ ११३॥
सुधाकरकुले जातोऽनन्तप्रबलविक्रमः ।
सर्वसौभाग्यसम्पन्नो द्वारकापत्तने स्थितः ॥ ११४॥
भद्रासूर्यसुतानाथो लीलामानुषविग्रहः ।
सहस्रषोडशस्त्रीशो भोगमोक्षैकदायकः ॥ ११५॥
वेदान्तवेद्यः संवेद्यो वैद्यो ब्रह्माण्डनायकः ।
गोवर्द्धनधरो नाथः सर्वजीवदयापरः ॥ ११६॥
मूर्तिमान् सर्वभूतात्मा आर्तत्राणपरायणः ।
सर्वज्ञः सर्वसुलभः सर्वशास्त्रविशारदः ॥ ११७॥
षड्गुणैश्वर्यसम्पन्नः पूर्णकामो धुरन्धरः ।
महानुभावः कैवल्यदायको लोकनायकः ॥ ११८॥
आदिमध्यान्तरहितः शुद्धसात्त्विकविग्रहः ।
असमानः समस्तात्मा शरणागतवत्सलः ॥ ११९॥
उत्पत्तिस्थितिसंहारकारणं सर्वकारणम् ।
गम्भीरः सर्वभावज्ञः सच्चिदानन्दविग्रहः ॥ १२०॥
विष्वक्सेनः सत्यसन्धः सत्यवाक् सत्यविक्रमः ।
सत्यव्रतः सत्यरतः सर्वधर्मपरायणः ॥ १२१॥
आपन्नार्तिप्रशमनः द्रौपदीमानरक्षकः ।
कन्दर्पजनकः प्राज्ञो जगन्नाटकवैभवः ॥ १२२॥
भक्तिवश्यो गुणातीतः सर्वैश्वर्यप्रदायकः ।
दमघोषसुतद्वेषी बाणबाहुविखण्डनः ॥ १२३॥
भीष्मभक्तिप्रदो दिव्यः कौरवान्वयनाशनः ।
कौन्तेयप्रियबन्धुश्च पार्थस्यन्दनसारथिः ॥ १२४॥
नारसिंहो महावीरः स्तम्भजातो महाबलः ।
प्रह्लादवरदः सत्यो देवपूज्योऽभयङ्करः ॥ १२५॥
उपेन्द्र इन्द्रावरजो वामनो बलिबन्धनः ।
गजेन्द्रवरदः स्वामी सर्वदेवनमस्कृतः ॥ १२६॥
शेषपर्यङ्कशयनः वैनतेयरथो जयी ।
अव्याहतबलैश्वर्यसम्पन्नः पूर्णमानसः ॥ १२७॥
योगेश्वरेश्वरः साक्षी क्षेत्रज्ञो ज्ञानदायकः ।
योगिहृत्पङ्कजावासो योगमायासमन्वितः ॥ १२८॥
नादबिन्दुकलातीतश्चतुर्वर्गफलप्रदः ।
सुषुम्नामार्गसञ्चारी देहस्यान्तरसंस्थितः ॥ १२९॥
देहेन्द्रियमनःप्राणसाक्षी चेतःप्रसादकः ।
सूक्ष्मः सर्वगतो देही ज्ञानदर्पणगोचरः ॥ १३०॥
तत्त्वत्रयात्मकोऽव्यक्तः कुण्डली समुपाश्रितः ।
ब्रह्मण्यः सर्वधर्मज्ञः शान्तो दान्तो गतक्लमः ॥ १३१॥
श्रीनिवासः सदानन्दः विश्वमूर्तिर्महाप्रभुः ।
सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात् ॥ १३२॥
समस्तभुवनाधारः समस्तप्राणरक्षकः ।
समस्तसर्वभावज्ञो गोपिकाप्राणवल्लभः ॥ १३३॥
नित्योत्सवो नित्यसौख्यो नित्यश्रीर्नित्यमङ्गलः ।
व्यूहार्चितो जगन्नाथः श्रीवैकुण्ठपुराधिपः ॥ १३४॥
पूर्णानन्दघनीभूतः गोपवेषधरो हरिः ।
कलापकुसुमश्यामः कोमलः शान्तविग्रहः ॥ १३५॥
गोपाङ्गनावृतोऽनन्तो वृन्दावनसमाश्रयः ।
वेणुवादरतः श्रेष्ठो देवानां हितकारकः ॥ १३६॥
बालक्रीडासमासक्तो नवनीतस्य तस्करः ।
गोपालकामिनीजारश्चौरजारशिखामणिः ॥ १३७॥
परञ्ज्योतिः पराकाशः परावासः परिस्फुटः ।
अष्टादशाक्षरो मन्त्रो व्यापको लोकपावनः ॥ १३८॥
सप्तकोटिमहामन्त्रशेखरो देवशेखरः ।
विज्ञानज्ञानसन्धानस्तेजोराशिर्जगत्पतिः ॥ १३९॥
भक्तलोकप्रसन्नात्मा भक्तमन्दारविग्रहः ।
भक्तदारिद्र्यदमनो भक्तानां प्रीतिदायकः ॥ १४०॥
भक्ताधीनमनाः पूज्यः भक्तलोकशिवङ्करः ।
भक्ताभीष्टप्रदः सर्वभक्ताघौघनिकृन्तनः ॥ १४१॥
अपारकरुणासिन्धुर्भगवान् भक्ततत्परः ॥ १४२॥

॥ इति गोपाल सहस्रनामस्तोत्रम् सम्पूर्णम् ॥

फलश्रुतिः
(॥ गोपालसहस्रनाम माहात्म्यम् ॥)

स्मरणात् पापराशीनां खण्डनं मृत्युनाशनम् ॥ १ ॥
वैष्णवानां प्रियकरं महारोगनिवारणम् ।
ब्रह्महत्यासुरापानं परस्त्रीगमनं तथा ॥ २ ॥

परद्रव्यापहरणं परद्वेषसमन्वितम् ।
मानसं वाचिकं कायं यत्पापं पापसम्भवम् ॥ ३ ॥
सहस्रनामपठनात् सर्वं नश्यति तत्क्षणात् ।
महादारिद्र्ययुक्तो यो वैष्णवो विष्णुभक्तिमान् ॥ ४ ॥
कार्तिक्यां सम्पठेद्रात्रौ शतमष्टोत्तरं क्रमात् ।
पीताम्बरधरो धीमान् सुगन्धैः पुष्पचन्दनैः ॥ ५ ॥
पुस्तकं पूजयित्वा तु नैवेद्यादिभिरेव च ।
राधाध्यानाङ्कितो धीरो वनमालाविभूषितः ॥ ६ ॥
शतमष्टोत्तरं देवि पठेन्नामसहस्रकम् ।
चैत्रशुक्ले च कृष्णे च कुहूसङ्क्रान्तिवासरे ॥ ७ ॥
पठितव्यं प्रयत्नेन त्रैलोक्यं मोहयेत् क्षणात् ।
तुलसीमालया युक्तो वैष्णवो भक्तितत्परः ॥ ८ ॥
रविवारे च शुक्रे च द्वादश्यां श्राद्धवासरे ।
ब्राह्मणं पूजयित्वा च भोजयित्वा विधानतः ॥ ९ ॥
पठेन्नामसहस्रं च ततः सिद्धिः प्रजायते ।
महानिशायां सततं वैष्णवो यः पठेत् सदा ॥ १० ॥
देशान्तरगता लक्ष्मीः समायाति न संशयः ।
त्रैलोक्ये च महादेवि सुन्दर्यः काममोहिताः ॥ ११ ॥
मुग्धाः स्वयं समायान्ति वैष्णवं च भजन्ति ताः ।
रोगी रोगात् प्रमुच्येत बद्धो मुच्येत बन्धनात् ॥ १२॥
गुर्विणी जनयेत्पुत्रं कन्या विन्दति सत्पतिम् ।
राजानो वश्यतां यान्ति किं पुनः क्षुद्रमानवाः ॥ १३॥
सहस्रनामश्रवणात् पठनात् पूजनात् प्रिये ।
धारणात् सर्वमाप्नोति वैष्णवो नात्र संशयः ॥ १४॥
वंशीवटे चान्यवटे तथा पिप्पलकेऽथ वा ।
कदम्बपादपतले गोपालमूर्तिसंनिधौ ॥ १५।
यः पठेद्वैष्णवो नित्यं स याति हरिमन्दिरम् ।

कृष्णेनोक्तं राधिकायै मया प्रोक्तं तथा शिवे ॥ १६॥
नारदाय मया प्रोक्तं नारदेन प्रकाशितम् ।
मया तुभ्यं वरारोहे प्रोक्तमेतत्सुदुर्लभम् ॥ १७॥
गोपनीयं प्रयत्नेन न प्रकाश्यं कथंचन ।
शठाय पापिने चैव लम्पटाय विशेषतः ॥ १८॥
न दातव्यं न दातव्यं न दातव्यं कदाचन ।
देयं शिष्याय शान्ताय विष्णुभक्तिरताय च ॥ १९॥
गोदानब्रह्मयज्ञादेर्वाजपेयशतस्य च ।
अश्वमेधसहस्रस्य फलं पाठे भवेत् ध्रुवम् ॥ २०॥
मोहनं स्तम्भनं चैव मारणोच्चाटनादिकम् ।
यद्यद्वाञ्छति चित्तेन तत्तत्प्राप्नोति वैष्णवः ॥ २१॥
एकादश्यां नरः स्नात्वा सुगन्धिद्रव्यतैलकैः ।
आहारं ब्राह्मणे दत्त्वा दक्षिणां स्वर्णभूषणम् ॥ २२॥
तत आरम्भकर्तास्य सर्वं प्राप्नोति मानवः ।
शतावृत्तं सहस्रं च यः पठेद्वैष्णवो जनः ॥ २३॥
श्रीवृन्दावनचन्द्रस्य प्रसादात्सर्वमाप्नुयात् ।
यद्गृहे पुस्तकं देवि पूजितं चैव तिष्ठति ॥ २४॥
न मारी न च दुर्भिक्षं नोपसर्गभयं क्वचित् ।
सर्पाद्या भूतयक्षाद्या नश्यन्ते नात्र संशयः ॥ २५॥
श्रीगोपालो महादेवि वसेत्तस्य गृहे सदा ।
गृहे यत्र सहस्रं च नाम्नां तिष्ठति पूजितम् ॥ २६॥

॥ ॐ तत्सदिति श्रीसम्मोहनतन्त्रे पार्वतीश्वरसंवादे

गोपालसहस्रनामस्तोत्रं सम्पूर्णम् ॥

श्रीराधारमणः कृष्णः गुणरत्नैस्सुगुम्फिताम् ।
स्वीकृत्येमां मितां मालां स नो विष्णुः प्रसीदतु ॥

गोपाल शापविमोचनमहामन्त्र

श्री गोपालसहस्रनाम शापविमोचनमहामन्त्रम्
ॐ अस्य श्रीगोपालसहस्रनाम शापविमोचनमहामन्त्रस्य वामदेवऋषिः ।
श्रीगोपालो देवता पङ्क्तिः छन्दः ।
श्री सदाशिववाक्य शापविमोचनार्थं जपे विनियोगः ।
ऋष्यादिन्यासःवामदेव
ऋषये नमः शिरसि ।
गोपाल देवतायै नमः हृदये ।
पङ्क्ति छन्दसे नमः मुखे ।
सदाशिववाक्य शापविमुक्त्यर्थं नमः सर्वाङ्गे ॥

अथ करादिन्यासः

ॐ ऐं अङ्गुष्ठाभ्यां नमः ॥
ॐ क्लीं तर्जनीभ्यां नमः ॥
ॐ ह्रीं मध्यमाभ्यां नमः ॥
ॐ श्रीं अनामिकाभ्यां नमः ॥
ॐ वामदेवाय कनिष्ठिकाभ्यां नमः ॥
ॐ नमः स्वाहा करतलकरपृष्ठाभ्यां नमः ॥
अथ हृदयादिन्यासः
ॐ ऐं हृदयाय नमः ॥
ॐ क्लीं शिरसि स्वाहा ॥
ॐ ह्रीं शिखायै वषट् ॥
ॐ श्रीं कवचाय हुम् ॥
ॐ वामदेवाय नेत्रस्त्रयाय वौषट् ॥
ॐ नमः स्वाहा अस्त्राय फट् ॥

अथ ध्यानम्
ॐ ध्यायेद्देवं गुणातीतं पीतकौशेयवाससम् ।

॥ श्रीगोपालसहस्रनामस्तोत्रम् ॥
प्रसन्नं चारुवदनं च निर्गुणं श्रीपतिं प्रभुम् ॥
मन्त्रःॐ
ऐं क्लीं ह्रीं श्रीं वामदेवाय नमः (स्वाहा )।

Proofread by PSA Easwaran psaeaswaran

For Complete Geeta Press Verison, Download from below mentioned link:

Source 1 : sanskritdocuments.org | PDF Link| Text Link

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pin vedic astrology remedies for childlessness : santan gopal mantra, santan gopal stotra, santan gopal yantra and gopal sahastranaam benefits

31 May

AstrologyPuraansReligious RitualsScripturesVedic Remedies

The Ultimate Protection of Narayana Kavach

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NarayannaKavach1 The Ultimate Protection of Narayana Kavach

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Complete Sanskrit and Hindi Translation of Naryana kavach by Geeta Press Embedded

The Narayana Kavacham is a prayer dedicated to the Lord Maha-Vishnu for any sort of trouble, either it is seen or unseen. One can immensely benefit by chanting this sacred stotra from any sort of danger, by removing obstacles from their lives.

The Narayana Kavacham occurs in chapter eight of the sixth skandha of Bhagavata Purana. It is an Armour of Lord Mahavishnu to protect ourselves from any sort of enemies.

The Story Begins:

Raja Parikshith, the son of Abhimanyu, asks his teacher, Sage Shuka for a means to protect himself from his enemies. Sage Shuka then teaches him the Narayana Kavacham, which was originally taught by Sage Viswaroopa, the son of Thwashtra, to Indra. It is believed that the soul of the man who reads this Kavacha becomes extremely holy and that anyone who reads this would be protected by Lord Vishnu.Once a time demons have gained enormous strength under the protection of their Guru Shukra acharya. The demi-gods became weak as their king lost the courage to win over demons, at the same time Indra humiliated Guru Brihaspathi and lost the Guru protection. Then the demi-Gods approached sage Viswaroopa for protection.He initiated Indra the great Narayana Kavach as mentioned in Srimad Bhagavata Purana 6th Skanda, 8th chapter. After Reciting and installing Kavach in Hridya, Indra regained his lost strength and tamed the demons.

About Narayana Kavach

603e2bef7efd4b53ab76527683d710bc The Ultimate Protection of Narayana Kavach

Narayana Kavach is a very brief Stotra containing only 42 shlokas. It is to be read once in a day. It takes hardly 10 minutes. First, we have to apply the Lord Vishnu on all parts of our body. This process is called Anga-nyas and kara-nyas.

Source of Narayana Kavach

The text of Narayana Kavach is available in Vyas Srimad Bhagwat Purana, 6th Skanda. You can browse https://prabhupadabooks.com/sb/6/8. This chapter describes how Indra, the King of heaven, was victorious over the soldiers of the demons, and it also describes the shield of the Vishnu mantra.

The Process of Recitation

a8ad0d9ad3d1b2fee08b6aca6804a63f The Ultimate Protection of Narayana Kavach

This chapter describes how Indra, the King of heaven, was victorious over the soldiers of the demons, and it also describes the shield of the Viṣṇu mantra.

To take protection from this shield, one must first touch kuśa grass and wash one’s mouth with ācamana-mantras. One should observe silence and then place the eight-syllable Viṣṇu mantra on the parts of his body and place the twelve-syllable mantra on his hands. The eight-syllable mantra is oṁ namonārāyaṇāya. This mantra should be distributed all over the front and back of the body. The twelve-syllable mantra, which begins with the praṇava, oṁkāra, is oṁ namo bhagavate vāsudevāya.

One syllable should be placed on each of the fingers and should be preceded by the praṇava, oṁkāra. Thereafter, one must chant oṁ viṣṇave namaḥ, which is a six-syllable mantra.

One must progressively place the syllables of the mantra on the heart, the head, between the two eyebrows, on the śikhā and between the eyes, and then one should chant maḥ astrāya phaṭ and with this mantra protect himself from all directions.

Nādevo devamarcayet: one who has not risen to the level of a deva cannot chant this mantra. According to this direction of the śāstra, one must think himself qualitatively nondifferent from the Supreme.

After finishing this dedication, one must offer a prayer to the eight-armed Lord Viṣṇu, who sits on the shoulders of Garuḍadeva. One also has to think of the fish incarnation, Vāmana, Kūrma, Nṛsiṁha, Varāha. Paraśurāma, Rāmacandra (the elder brother of Lakṣmaṇa). Nara-Nārāyaṇa, Dattātreya (an empowered incarnation), Kapila, Sanat-kumāra, Hayagrīva, Nāradadeva (the incarnation of a devotee). Dhanvantari, Ṛṣabhadeva, Yajña, Balarāma, Vyāsadeva, Buddhadeva and Keśava.

One should also think of Govinda, the master of Vṛndāvana. and one should think of Nārāyaṇa, the master of the spiritual sky. One should think of Madhusūdana, Tridhāmā, Mādhava, Hṛṣīkeśa, Padmanābha, Janārdana, Dāmodara and Viśveśvara, as well as the Supreme Personality of Godhead Kṛṣṇa Himself.

After offering prayers to the Lord’s personal expansions known as the svāṁśa and śaktyāveśa-avatāras, one should pray to the weapons of Lord Nārāyaṇa, such as the Sudarśana, gadā, śaṅkha, khaḍga and bow.

(Source and Reference:

https://prabhupadabooks.com/sb/6/8)

Astrological Significance Of Narayana kavach

unnamed The Ultimate Protection of Narayana Kavach

Astrologically those having Mercury lordship of 5th or placed in Lagna, 9th or 5th house from Natal chart Should regularly recite Narayana Kavach. Those are facing great difficulties in wealth, Job and career related issues they can also recite kavach to get divine protection from Narayana, as its the only who he sustains or fulfills our mundane desires by sitting in our Kendra bhavas (1st, 4th, 7th and 10th).Kendra Bhavas are the house of Sustenance where lord Vishnu sits for uplifting, nourishment and fullfilling all kind of worldly needs and also shows our mundane desires one can have in his life that one wants to fulfill with the help of Laxmi who sits in Trikona bhavas. So, one having any sort of financial or job-related issues they should recite Narayana kavach daily once a time.

Same is case with the Dharma devta who also helps in fulfilling our mundane desires sitting in 9th house from the Karkamsa in Navamsa chart.

Those having Mercury alone placed in the 9th from the Karkamsa or having Mercury with Moon placed in it, they should also chant Kavach to get divine protection from Narayana for any sort of Mundane difficulties they are facing.

Even same is the case with the those having mercury placed in 8th or having lordship of 8th house placed in any bhava, they should chant Narayana kavach for any sort of miseries they are facing in life, or facing extreme health issues and having fear of un-sudden death or fear from Black magic or unseen enemies.

Even it is applicable for those having the Close influence of Saturn over Mercury or either they having lordship of 8th or placed in the 8th house.

English Translation with Purport on Narayana Kavach by Srila Prabhupad

20 The Ultimate Protection of Narayana Kavach

The Narayana Kavach Begins:

After explaining this process, Śukadeva Gosvāmī told MahārājaParīkṣit how Viśvarūpa, the brother of Vṛtrāsura, described the glories of the Nārāyaṇa-kavaca to Indra.

TEXTS 1–2

śrī-rājovāca

yayā guptaḥ sahasrākṣaḥ

savāhān ripu-sainikān

krīḍann iva vinirjitya

tri-lokyā bubhuje śriyam

bhagavaṁs tan mamākhyāhi

varma nārāyaṇātmakam

yathātatāyinaḥ śatrūn

yena gupto ’jayan mṛdhe

TRANSLATION

King Parīkṣit inquired from Śukadeva Gosvāmī: My lord, kindly explain the Viṣṇu mantra armor that protected King Indra and enabled him to conquer his enemies, along with their carriers, and enjoy the opulence of the three worlds. Please explain to me that Nārāyaṇa armor, by which King Indra achieved success in battle, conquering the enemies who were endeavoring to kill him.

TEXT 3

śrī-bādarāyaṇir uvāca

vṛtaḥ purohitas tvāṣṭro

mahendrāyānupṛcchate

nārāyaṇākhyaṁ varmāha

tad ihaika-manāḥ śṛṇu

TRANSLATION

Śrī Śukadeva Gosvāmī said: King Indra, the leader of the demigods, inquired about the armor known as Nārāyaṇa-kavaca from Viśvarūpa, who was engaged by the demigods as their priest. Please hear Viśvarūpa’s reply with great attention.

TEXTS 4–6

śrī-viśvarūpa uvāca

dhautāṅghri-pāṇir ācamya

sapavitra udaṅ-mukhaḥ

kṛta-svāṅga-kara-nyāso

mantrābhyāṁ vāg-yataḥ śuciḥ

nārāyaṇa-paraṁ varma

sannahyed bhaya āgate

pādayor jānunor ūrvor

udare hṛdy athorasi

mukhe śirasy ānupūrvyād

oṁkārādīni vinyaset

oṁ namo nārāyaṇāyeti

viparyayam athāpi vā

TRANSLATION

Viśvarūpa said: If some form of fear arrives, one should first wash his hands and legs clean and then perform ācamana by chanting this mantra: oṁ apavitraḥ pavitro vā sarvāvasthāṁ gato ’pi vā/ yaḥ smaret puṇḍarīkākṣaṁ sa bahyābhyantaraḥ śuciḥ/ śrī-viṣṇu śrī-viṣṇu śrī-viṣṇu. Then one should touch kuśa grass and sit gravely and silently, facing north. When completely purified, one should touch the mantra composed of eight syllables to the eight parts of his body and touch the mantra composed of twelve syllables to his hands. Thus, in the following manner, he should bind himself with the Nārāyaṇa coat of armor. First, while chanting the mantra composed of eight syllables [oṁ namonārāyaṇāya], beginning with the praṇava, the syllable oṁ, one should touch his hands to eight parts of his body, starting with the two feet and progressing systematically to the knees, thighs, abdomen, heart, chest, mouth and head. Then one should chant the mantra in reverse, beginning from the last syllable [ya], while touching the parts of his body in the reverse order. These two processes are known as utpatti-nyāsa and saṁhāra-nyāsa respectively.

TEXT 7

kara-nyāsaṁ tataḥ kuryād

dvādaśākṣara-vidyayā

praṇavādi-ya-kārāntam

aṅguly-aṅguṣṭha-parvasu

TRANSLATION

Then one should chant the mantra composed of twelve syllables [oṁ namo bhagavate vāsudevāya]. Preceding each syllable by the oṁkāra, one should place the syllables of the mantra on the tips of his fingers, beginning with the index finger of the right hand and concluding with the index finger of the left. The four remaining syllables should be placed on the joints of the thumbs.

TEXTS 8–10

nyased dhṛdaya oṁkāraṁ

vi-kāram anu mūrdhani

ṣa-kāraṁ tu bhruvor madhye

ṇa-kāraṁ śikhayā nyaset

ve-kāraṁ netrayor yuñjyān

na-kāraṁ sarva-sandhiṣu

ma-kāram astram uddiśya

mantra-mūrtir bhaved budhaḥ

savisargaṁ phaḍ-antaṁ tat

sarva-dikṣu vinirdiśet

oṁ viṣṇave nama iti

TRANSLATION

One must then chant the mantra of six syllables [oṁviṣṇave namaḥ]. One should place the syllable “oṁ” on his heart, the syllable “vi” on the top of his head, the syllable “ṣa” between his eyebrows, the syllable “ṇa” on his tuft of hair [śikhā], and the syllable “ve” between his eyes. The chanter of the mantra should then place the syllable “na” on all the joints of his body and meditate on the syllable “ma” as being a weapon. He should thus become the perfect personification of the mantra. Thereafter, adding visarga to the final syllable “ma,” he should chant the mantra “maḥ astrāya phaṭ” in all directions, beginning from the east. In this way, all directions will be bound by the protective armor of the mantra.

TEXT 11

ātmānaṁ paramaṁ dhyāyed

dhyeyaṁ ṣaṭ-śaktibhir yutam

vidyā-tejas-tapo-mūrtim

imaṁ mantram udāharet

TRANSLATION

After finishing this chanting, one should think himself qualitatively one with the Supreme Personality of Godhead, who is full in six opulences and is worthy to be meditated upon. Then one should chant the following protective prayer to Lord Nārāyaṇa, the Nārāyaṇa-kavaca.

TEXT 12

oṁ harir vidadhyān mama sarva-rakṣāṁ

nyastāṅghri-padmaḥ patagendra-pṛṣṭhe

darāri-carmāsi-gadeṣu-cāpa-

pāśān dadhāno ’ṣṭa-guṇo ’ṣṭa-bāhuḥ

TRANSLATION

The Supreme Lord, who sits on the back of the bird Garuḍa, touching him with His lotus feet, holds eight weapons—the conchshell, disc, shield, sword, club, arrows, bow and ropes. May that Supreme Personality of Godhead protect me at all times with His eight arms. He is all-powerful because He fully possesses the eight mystic powers [aṇimā, laghimā, etc.].

PURPORT

Thinking oneself one with the Supreme is called ahaṅgrahopāsanā. Through ahaṅgrahopāsanā one does not become God, but he thinks of himself as qualitatively one with the Supreme. Understanding that as a spirit soul he is equal in quality to the supreme soul the way the water of a river is of the same nature as the water of the sea, one should meditate upon the Supreme Lord, as described in this verse, and seek His protection. The living entities are always subordinate to the Supreme. Consequently their duty is to always seek the mercy of the Lord in order to be protected by Him in all circumstances.

TEXT 13

jaleṣu māṁ rakṣatu matsya-mūrtir

yādo-gaṇebhyo varuṇasya pāśāt

sthaleṣu māyāvaṭu-vāmano ’vyāt

trivikramaḥ khe ’vatu viśvarūpaḥ

TRANSLATION

May the Lord, who assumes the body of a great fish, protect me in the water from the fierce animals that are associates of the demigod Varuṇa. By expanding His illusory energy, the Lord assumed the form of the dwarf Vāmana. May Vāmana protect me on the land. Since the gigantic form of the Lord, Viśvarūpa, conquers the three worlds, may He protect me in the sky.

PURPORT

This mantra seeks the protection of the Supreme Personality of Godhead in the water, land and sky in His incarnations as the fish, Vāmanadeva and the Viśvarūpa.

TEXT 14

durgeṣv aṭavy-āji-mukhādiṣu prabhuḥ

pāyān nṛsiṁho ’sura-yūthapāriḥ

vimuñcato yasya mahāṭṭa-hāsaṁ

diśo vinedur nyapataṁś ca garbhāḥ

TRANSLATION

May Lord Nṛsiṁhadeva, who appeared as the enemy of Hiraṇyakaśipu, protect me in all directions. His loud laughing vibrated in all directions and caused the pregnant wives of the asuras to have miscarriages. May that Lord be kind enough to protect me in difficult places like the forest and battlefront.

TEXT 15

rakṣatv asau mādhvani yajña-kalpaḥ

sva-daṁṣṭrayonnīta-dharo varāhaḥ

rāmo ’dri-kūṭeṣv atha vipravāse

salakṣmaṇo ’vyād bharatāgrajo ’smān

TRANSLATION

The Supreme indestructible Lord is ascertained through the performance of ritualistic sacrifices and is therefore known as Yajñeśvara. In His incarnation as Lord Boar, He raised the planet earth from the water at the bottom of the universe and kept it on His pointed tusks. May that Lord protect me from rogues on the street. May Paraśurāma protect me on the tops of mountains, and may the elder brother of Bharata, Lord Rāmacandra, along with His brother Lakṣmaṇa, protect me in foreign countries.

PURPORT

There are three Rāmas. One Rāma is Paraśurāma (Jāmadāgnya). another Rāma is Lord Rāmacandra, and a third Rāma is Lord Balarāma. In this verse the words rāmo’dri-kūṭeṣv atha indicate Lord Paraśurāma. The brother of Bharata Mahārāja and Lakṣmaṇa is Lord Rāmacandra.

TEXT 16

mām ugra-dharmād akhilāt pramādān

nārāyaṇaḥ pātu naraś ca hāsāt

dattas tv ayogād atha yoga-nāthaḥ

pāyād guṇeśaḥ kapilaḥ karma-bandhāt

TRANSLATION

May Lord Nārāyaṇa protect me from unnecessarily following false religious systems and falling from my duties due to madness. May the Lord in His appearance as Nara protect me from unnecessary pride. May Lord Dattātreya, the master of all mystic power, protect me from falling while performing bhakti-yoga, and may Lord Kapila, the master of all good qualities, protect me from the material bondage of fruitive activities.

TEXT 17

sanat-kumāro ’vatu kāmadevād

dhayaśīrṣā māṁ pathi deva-helanāt

devarṣi-varyaḥ puruṣārcanāntarāt

kūrmo harir māṁ nirayād aśeṣāt

TRANSLATION

May Sanat-kumāra protect me from lusty desires. As I begin some auspicious activity, may Lord Hayagrīva protect me from being an offender by neglecting to offer respectful obeisances to the Supreme Lord. May DevarṣiNārada protect me from committing offenses in worshiping the Deity, and may Lord Kūrma, the tortoise, protect me from falling to the unlimited hellish planets.

PURPORT

Lusty desires are very strong in everyone, and they are the greatest impediment to the discharge of devotional service. Therefore those who are very much influenced by lusty desires are advised to take shelter of Sanat-kumāra, the great brahmacārī devotee.

Nārada Muni, who is the guide for arcana, is the author of the Nārada-pañcarātra, which prescribes the regulative principles for worshiping the Deity. Everyone engaged in Deity worship, whether at home or in the temple, should always seek the mercy of Devarṣi Nārada in order to avoid the thirty-two offenses while worshiping the Deity. These offenses in Deity worship are mentioned in The Nectar of Devotion.

TEXT 18

dhanvantarir bhagavān pātv apathyād

dvandvād bhayād ṛṣabho nirjitātmā

yajñaś ca lokād avatāj janāntād

balo gaṇāt krodha-vaśād ahīndraḥ

TRANSLATION

May the Supreme Personality of Godhead in His incarnation as Dhanvantari relieve me from undesirable eatables and protect me from physical illness. May Lord Ṛṣabhadeva, who conquered His inner and outer senses, protect me from fear produced by the duality of heat and cold. May Yajña protect me from defamation and harm from the populace, and may Lord Balarāma as Śeṣa protect me from envious serpents.

PURPORT

To live within this material world, one must face many dangers, as described herein. For example, undesirable food poses a danger to health, and therefore one must give up such food. The Dhanvantari incarnation can protect us in this regard. Since Lord Viṣṇu is the Supersoul of all living entities, if He likes He can save us from adhibhautika disturbances, disturbances from other living entities. Lord Balarāma is the Śeṣa incarnation, and therefore He can save us from angry serpents or envious persons, who are always ready to attack.

TEXT 19

dvaipāyano bhagavān aprabodhād

buddhas tu pāṣaṇḍa-gaṇa-pramādāt

kalkiḥ kaleḥ kāla-malāt prapātu

dharmāvanāyoru-kṛtāvatāraḥ

TRANSLATION

May the Personality of Godhead in His incarnation as Vyāsadeva protect me from all kinds of ignorance resulting from the absence of Vedic knowledge. May Lord Buddhadeva protect me from activities opposed to Vedic principles and from laziness that causes one to madly forget the Vedic principles of knowledge and ritualistic action. May Kalkideva, the Supreme Personality of Godhead, who appeared as an incarnation to protect religious principles, protect me from the dirt of the age of Kali.

PURPORT

This verse mentions various incarnations of the Supreme Personality of Godhead who appear for various purposes. Śrīla Vyāsadeva, Mahāmuni, compiled the Vedic literature for the benefit of all human society. If one wants to be protected from the reactions of ignorance even in this age of Kali, one may consult the books left by Śrīla Vyāsadeva, Upaniṣads, Vedānta-sūtra (Brahma-sūtra), Mahābhārata, Śrīmad-Bhāgavatam Mahā-Purāṇa (Vyāsadeva’s commentary on the Brahma-sūtra) and the other seventeen Purāṇas. Only by the mercy of Śrīla Vyāsadeva do we have so many volumes of transcendental knowledge to save us from the clutches of ignorance.

As described by Śrīla Jayadeva Gosvāmī in his Daśāvatāra-stotra, Lord Buddha apparently decried the Vedic knowledge:

nindasi yajña-vidher ahaha śruti-jātaṁ
sadaya-hṛdaya-darśita-paśu-ghātam
keśava dhṛta-buddha-śarīra jaya jagad-īśa hare

The mission of Lord Buddha was to save people from the abominable activity of animal killing and to save the poor animals from being unnecessarily killed. When pāṣaṇḍīs were cheating by killing animals on the plea of sacrificing them in Vedic yajñas, the Lord said, “If the Vedic injunctions allow animal killing, I do not accept the Vedic principles.” Thus he actually saved people who acted according to Vedic principles. One should therefore surrender to Lord Buddha so that he can help one avoid misusing the injunctions of the Vedas.

The Kalki avatāra is the fierce incarnation who vanquishes the class of the atheists born in this age of Kali. Now, in the beginning of Kali-yuga, many irreligious principles are in effect, and as Kali-yuga advances, many pseudo religious principles will certainly be introduced, and people will forget the real religious principles enunciated by Lord Kṛṣṇa before the beginning of Kali-yuga, namely principles of surrender unto the lotus feet of the Lord. Unfortunately, because of Kali-yuga, foolish people do not surrender to the lotus feet of Kṛṣṇa. Even most people who claim to belong to the Vedic system of religion are actually opposed to the Vedic principles. Every day they manufacture a new type of dharma on the plea that whatever one manufactures is also a path of liberation. Atheistic men generally say, yata mata tata patha.

According to this view, there are hundreds and thousands of different opinions in human society, and each opinion is a valid religious principle. This philosophy of rascals has killed the religious principles mentioned in the Vedas, and such philosophies will become increasingly influential as Kali-yuga progresses. In the last stage of Kali-yuga, Kalkideva, the fierce incarnation of Keśava, will descend to kill all the atheists and will save only the devotees of the Lord.

TEXT 20

māṁ keśavo gadayā prātar avyād

govinda āsaṅgavam ātta-veṇuḥ

nārāyaṇaḥ prāhṇa udātta-śaktir

madhyan-dine viṣṇur arīndra-pāṇiḥ

TRANSLATION

May Lord Keśava protect me with His club in the first portion of the day, and may Govinda, who is always engaged in playing His flute, protect me in the second portion of the day. May Lord Nārāyaṇa, who is equipped with all potencies, protect me in the third part of the day, and may Lord Viṣṇu, who carries a disc to kill His enemies, protect me in the fourth part of the day.

PURPORT

According to Vedic astronomical calculations, day and night are each divided into thirty ghaṭikās (twenty-four minutes), instead of twelve hours. Generally, each day and each night is divided into six parts consisting of five ghaṭikās. In each of these six portions of the day and night, the Lord may be addressed for protection according to different names. Lord Keśava, the proprietor of the holy place of Mathurā, is the Lord of the first portion of the day, and Govinda, the Lord of Vṛndāvana. is the master of the second portion.

TEXT 21

devo ’parāhṇe madhu-hogradhanvā

sāyaṁ tri-dhāmāvatu mādhavo mām

doṣe hṛṣīkeśa utārdha-rātre

niśītha eko ’vatu padmanābhaḥ

TRANSLATION

May Lord Madhusūdana, who carries a bow very fearful for the demons, protect me during the fifth part of the day. In the evening, may Lord Mādhava, appearing as Brahmā, Viṣṇu and Maheśvara, protect me, and in the beginning of night may Lord Hṛṣīkeśa protect me. At the dead of night [in the second and third parts of night] may Lord Padmanābha alone protect me.

TEXT 22

śrīvatsa-dhāmāpara-rātra īśaḥ

pratyūṣa īśo ’si-dharo janārdanaḥ

dāmodaro ’vyād anusandhyaṁ prabhāte

viśveśvaro bhagavān kāla-mūrtiḥ

TRANSLATION

May the Supreme Personality of Godhead, who bears the Śrīvatsa on His chest, protect me after midnight until the sky becomes pinkish. May Lord Janārdana, who carries a sword in His hand, protect me at the end of night [during the last four ghaṭikās of night]. May Lord Dāmodara protect me in the early morning, and may Lord Viśveśvara protect me during the junctions of day and night.

TEXT 23

cakraṁ yugāntānala-tigma-nemi

bhramat samantād bhagavat-prayuktam

dandagdhi dandagdhy ari-sainyam āśu

kakṣaṁ yathā vāta-sakho hutāśaḥ

TRANSLATION

Set into motion by the Supreme Personality of Godhead and wandering in all the four directions, the disc of the Supreme Lord has sharp edges as destructive as the fire of devastation at the end of the millennium. As a blazing fire burns dry grass to ashes with the assistance of the breeze, may that Sudarśana cakra burn our enemies to ashes.

TEXT 24

gade ’śani-sparśana-visphuliṅge

niṣpiṇḍhi niṣpiṇḍhy ajita-priyāsi

kuṣmāṇḍa-vaināyaka-yakṣa-rakṣo-

bhūta-grahāṁś cūrṇaya cūrṇayārīn

TRANSLATION

O club in the hand of the Supreme Personality of Godhead, you produce sparks of fire as powerful as thunderbolts, and you are extremely dear to the Lord. I am also His servant. Therefore kindly help me pound to pieces the evil living beings known as Kuṣmāṇḍas, Vaināyakas, Yakṣas, Rākṣasas, Bhūtas and Grahas. Please pulverize them.

TEXT 25

tvaṁ yātudhāna-pramatha-preta-mātṛ–

piśāca-vipragraha-ghora-dṛṣṭīn

darendra vidrāvaya kṛṣṇa-pūrito

bhīma-svano ’rer hṛdayāni kampayan

TRANSLATION

O best of conchshells, O Pāñcajanya in the hands of the Lord, you are always filled with the breath of Lord Kṛṣṇa. Therefore you create a fearful sound vibration that causes trembling in the hearts of enemies like the Rākṣasas, pramatha ghosts, Pretas, Mātās, Piśācas and brāhmaṇa ghosts with fearful eyes.

TEXT 26

tvaṁ tigma-dhārāsi-varāri-sainyam

īśa-prayukto mama chindhi chindhi

cakṣūṁṣi carmañ chata-candra chādaya

dviṣām aghonāṁ hara pāpa-cakṣuṣām

TRANSLATION

O king of sharp-edged swords, you are engaged by the Supreme Personality of Godhead. Please cut the soldiers of my enemies to pieces. Please cut them to pieces! O shield marked with a hundred brilliant moonlike circles, please cover the eyes of the sinful enemies. Pluck out their sinful eyes.

TEXTS 27–28

yan no bhayaṁ grahebhyo ’bhūt

ketubhyo nṛbhya eva ca

sarīsṛpebhyo daṁṣṭribhyo

bhūtebhyo ’ṁhobhya eva ca

sarvāṇy etāni bhagavan-

nāma-rūpānukīrtanāt

prayāntu saṅkṣayaṁ sadyo

ye naḥ śreyaḥ-pratīpakāḥ

TRANSLATION

May the glorification of the transcendental name, form, qualities and paraphernalia of the Supreme Personality of Godhead protect us from the influence of bad planets, meteors, envious human beings, serpents, scorpions, and animals like tigers and wolves. May it protect us from ghosts and the material elements like earth, water, fire and air, and may it also protect us from lightning and our past sins. We are always afraid of these hindrances to our auspicious life. Therefore, may they all be completely destroyed by the chanting of the HareKṛṣṇa mahā-mantra.

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TEXT 29

garuḍo bhagavān stotra-

stobhaś chandomayaḥ prabhuḥ

rakṣatv aśeṣa-kṛcchrebhyo

viṣvaksenaḥ sva-nāmabhiḥ

TRANSLATION

Lord Garuḍa, the carrier of Lord Viṣṇu, is the most worshipable lord, for he is as powerful as the Supreme Lord Himself. He is the personified Vedas and is worshiped by selected verses. May he protect us from all dangerous conditions, and may Lord Viṣvaksena, the Personality of Godhead, also protect us from all dangers by His holy names.

TEXT 30

sarvāpadbhyo harer nāma-

rūpa-yānāyudhāni naḥ

buddhīndriya-manaḥ-prāṇān

pāntu pārṣada-bhūṣaṇāḥ

TRANSLATION

May the Supreme Personality of Godhead’s holy names, His transcendental forms, His carriers and all the weapons decorating Him as personal associates protect our intelligence, senses, mind and life air from all dangers.

PURPORT

There are various associates of the transcendental Personality of Godhead, and His weapons and carrier are among them. In the spiritual world, nothing is material. The sword, bow, club, disc and everything decorating the personal body of the Lord are spiritual living force. Therefore the Lord is called advaya jñāna, indicating that there is no difference between Him and His names, forms, qualities, weapons and so on. Anything pertaining to Him is in the same category of spiritual existence. They are all engaged in the service of the Lord in varieties of spiritual forms.

TEXT 31

yathā hi bhagavān eva

vastutaḥ sad asac ca yat

satyenānena naḥ sarve

yāntu nāśam upadravāḥ

TRANSLATION

The subtle and gross cosmic manifestation is material, but nevertheless it is nondifferent from the Supreme Personality of Godhead because He is ultimately the cause of all causes. Cause and effect are factually one because the cause is present in the effect. Therefore the Absolute Truth, the Supreme Personality of Godhead, can destroy all our dangers by any of His potent parts.

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TEXTS 32–33

yathaikātmyānubhāvānāṁ

vikalpa-rahitaḥ svayam

bhūṣaṇāyudha-liṅgākhyā

dhatte śaktīḥ sva-māyayā

tenaiva satya-mānena

sarva-jño bhagavān hariḥ

pātu sarvaiḥ svarūpair naḥ

sadā sarvatra sarva-gaḥ

TRANSLATION

The Supreme Personality of Godhead, the living entities, the material energy, the spiritual energy and the entire creation are all individual substances. In the ultimate analysis, however, together they constitute the supreme one, the Personality of Godhead. Therefore those who are advanced in spiritual knowledge see unity in diversity. For such advanced persons, the Lord’s bodily decorations, His name, His fame, His attributes and forms and the weapons in His hand are manifestations of the strength of His potency. According to their elevated spiritual understanding, the omniscient Lord, who manifests various forms, is present everywhere. May He always protect us everywhere from all calamities.

PURPORT

A person highly elevated in spiritual knowledge knows that nothing exists but the Supreme Personality of Godhead. This is also confirmed in Bhagavad-gītā (9.4) where Lord Kṛṣṇa says, mayā tatam idaṁ sarvam, indicating that everything we see is an expansion of His energy. This is confirmed in the Viṣṇu Purāṇa (1.22.52):

ekadeśa-sthitasyāgner
jyotsnā vistāriṇī yathā
parasya brahmaṇaḥ śaktis
tathedam akhilaṁ jagat

As a fire, although existing in one place, can expand its light and heat everywhere, so the omnipotent Lord, the Supreme Personality of Godhead, although situated in His spiritual abode, expands Himself everywhere, in both the material and spiritual worlds, by His various energies. Since both cause and effect are the Supreme Lord, there is no difference between cause and effect. Consequently the ornaments and weapons of the Lord, being expansions of His spiritual energy, are not different from Him. There is no difference between the Lord and His variously presented energies. This is also confirmed in the Padma Purāṇa:

nāma cintāmaṇiḥ kṛṣṇaś
caitanya-rasa-vigrahaḥ
pūrṇaḥ śuddho nitya-mukto
’bhinnatvān nāma-nāminoḥ

The holy name of the Lord is fully identical with the Lord, not partially. The word pūrṇa means “complete.” The Lord is omnipotent and omniscient, and similarly, His name, form, qualities, paraphernalia and everything pertaining to Him are complete, pure, eternal and free from material contamination. The prayer to the ornaments and carriers of the Lord is not false, for they are as good as the Lord. Since the Lord is all-pervasive, He exists in everything, and everything exists in Him. Therefore even worship of the Lord’s weapons or ornaments has the same potency as worship of the Lord. Māyāvādīs refuse to accept the form of the Lord, or they say that the form of the Lord is māyā, or false, but one should note very carefully that this is not acceptable. Although the Lord’s original form and His impersonal expansion are one, the Lord maintains His form, qualities and abode eternally. Therefore this prayer says, pātu sarvaiḥ svarūpair naḥ sadāsarvatra sama-gaḥ: “May the Lord, who is all-pervasive in His various forms, protect us everywhere.” The Lord is always present everywhere by His name, form, qualities, attributes and paraphernalia, and they all have equal power to protect the devotees. Śrīla Madhvācārya explains this as follows:

eka eva paro viṣṇur
bhūṣāheti dhvajeṣv ajaḥ
tat-tac-chakti-pradatvena
svayam eva vyavasthitaḥ
satyenānena māṁ devaḥ
pātu sarveśvaro hariḥ

TEXT 34

vidikṣu dikṣūrdhvam adhaḥ samantād

antar bahir bhagavān nārasiṁhaḥ

prahāpayaḹ loka-bhayaṁ svanena

sva-tejasā grasta-samasta-tejāḥ

TRANSLATION

Prahlāda Mahārāja loudly chanted the holy name of Lord Nṛsiṁhadeva. May Lord Nṛsiṁhadeva, roaring for His devotee Prahlāda Mahārāja, protect us from all fear of dangers created by stalwart leaders in all directions through poison, weapons, water, fire, air and so on. May the Lord cover their influence by His own transcendental influence. May Nṛsiṁhadeva protect us in all directions and in all corners, above, below, within and without.

TEXT 35

maghavann idam ākhyātaṁ

varma nārāyaṇātmakam

vijeṣyase ’ñjasā yena

daṁśito ’sura-yūthapān

TRANSLATION

Viśvarūpa continued: O Indra, this mystic armor related to Lord Nārāyaṇa has been described by me to you. By putting on this protective covering, you will certainly be able to conquer the leaders of the demons.

TEXT 36

etad dhārayamāṇas tu

yaṁ yaṁ paśyati cakṣuṣā

padā vā saṁspṛśet sadyaḥ

sādhvasāt sa vimucyate

TRANSLATION

If one employs this armor, whomever he sees with his eyes or touches with his feet is immediately freed from all the above-mentioned dangers.

TEXT 37

na kutaścid bhayaṁ tasya

vidyāṁ dhārayato bhavet

rāja-dasyu-grahādibhyo

vyādhy-ādibhyaś ca karhicit

TRANSLATION

This prayer, Nārāyaṇa-kavaca, constitutes subtle knowledge transcendentally connected with Nārāyaṇa. One who employs this prayer is never disturbed or put in danger by the government, by plunderers, by evil demons or by any type of disease.

TEXT 38

imāṁ vidyāṁ purā kaścit

kauśiko dhārayan dvijaḥ

yoga-dhāraṇayā svāṅgaṁ

jahau sa maru-dhanvani

TRANSLATION

O King of heaven, a brāhmaṇa named Kauśika formerly used this armor when he purposely gave up his body in the desert by mystic power.

TEXT 39

tasyopari vimānena

gandharva-patir ekadā

yayau citrarathaḥ strībhir

vṛto yatra dvija-kṣayaḥ

TRANSLATION

Surrounded by many beautiful women, Citraratha, the King of Gandharvaloka, was once passing in his airplane over the brāhmaṇa’s body at the spot where the brāhmaṇa had died.

TEXT 40

gaganān nyapatat sadyaḥ

savimāno hy avāk-śirāḥ

sa vālikhilya-vacanād

asthīny ādāya vismitaḥ

prāsya prācī-sarasvatyāṁ

snātvā dhāma svam anvagāt

TRANSLATION

Suddenly Citraratha was forced to fall from the sky headfirst with his airplane. Struck with wonder, he was ordered by the great sages named the Vālikhilyas to throw the brāhmaṇa’s bones in the nearby River Sarasvatī. He had to do this and bathe in the river before returning to his own abode.

TEXT 41

śrī-śuka uvāca

ya idaṁ śṛṇuyāt kāle

yo dhārayati cādṛtaḥ

taṁ namasyanti bhūtāni

mucyate sarvato bhayāt

TRANSLATION

Śrī Śukadeva Gosvāmī said: My dear MahārājaParīkṣit, one who employs this armor or hears about it with faith and veneration when afraid because of any conditions in the material world is immediately freed from all dangers and is worshiped by all living entities.

TEXT 42

etāṁ vidyām adhigato

viśvarūpāc chatakratuḥ

trailokya-lakṣmīṁ bubhuje

vinirjitya mṛdhe ’surān

TRANSLATION

King Indra, who performed one hundred sacrifices, received this prayer of protection from Viśvarūpa. After conquering the demons, he enjoyed all the opulences of the three worlds.

PURPORT

This mystical mantric armor given by Viśvarūpa to Indra, the King of heaven, acted powerfully, with the effect that Indra was able to conquer the asuras and enjoy the opulence of the three worlds without impediments. In this regard, Madhvācārya points out:

vidyāḥ karmāṇi ca sadā
guroḥ prāptāḥ phala-pradāḥ
anyathā naiva phaladāḥ
prasannoktāḥ phala-pradāḥ

One must receive all kinds of mantras from a bona fide spiritual master; otherwise the mantras will not be fruitful. This is also indicated in Bhagavad-gītā (4.34):

tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ

“Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.” All mantras should be received through the authorized guru, and the disciple must satisfy the guru in all respects, after surrendering at his lotus feet. In the PadmaPurāṇa it is also said, sampradāya-vihīnā ye mantrās teniṣphalā matāḥ. There are four sampradāyas, or disciplic successions, namely the Brahma-sampradāya, the Rudra-sampradāya, the Śrī sampradāya and the Kumāra-sampradāya. If one wants to advance in spiritual power, one must receive his mantras from one of these bona fide sampradāyas; otherwise he will never successfully advance in spiritual life.

Thus end the Bhaktivedanta purports of the Sixth Canto, Eighth Chapter, of the Śrīmad-Bhāgavatam, entitled “The Nārāyaṇa-kavaca Shield.”

Click here for download, Hindi Version: Narayana Kavach Download

Hindi Translations with Nayas Process:

virat rup of lord krishana The Ultimate Protection of Narayana Kavach

न्यासः

अङ्गन्यासः

ॐ ॐ पादयोः नमः ।

ॐ नं जानुनोः नमः ।

ॐ मोम् ऊर्वोः नमः ।

ॐ नाम् उदरे नमः ।

ॐ रां हृदि नमः ।

ॐ यम् उरसि नमः ।

ॐ णां मुखे नमः ।

ॐ यं शिरसि नमः ।

करन्यासः

ॐ ॐ दक्षिणतर्जन्याम् नमः ।

ॐ नं दक्षिणमध्यमायाम् नमः ।

ॐ मों दक्षिणानामिकायाम् नमः ।

ॐ भं दक्षिणकनिष्ठिकायाम् नमः ।

ॐ गं वामकनिष्ठिकायाम् नमः ।

ॐ वं वामानिकायाम् नमः ।

ॐ तें वाममध्यमायाम् नमः ।

ॐ वां वामतर्जन्याम् नमः ।

ॐ सुं दक्षिणाङ्गुष्ठोर्ध्वपर्वणि नमः ।

ॐ दें दक्षिणाङ्गुष्ठाधः पर्वणि नमः ।

ॐ वां वामाङ्गुष्ठोर्ध्वपर्वणि नमः ।

ॐ यं वामाङ्गुष्ठाधः पर्वणि नमः ।

विष्णुषडक्षरन्यासः

ॐ ॐ हृदये नमः ।

ॐ विं मूर्ध्नै नमः ।

ॐ षं भ्रुर्वोर्मध्ये नमः ।

ॐ णं शिखायाम् नमः ।

ॐ वें नेत्रयोः नमः ।

ॐ नं सर्वसन्धिषु नमः ।

ॐ मः प्राच्याम् अस्त्राय फट् ।

ॐ मः आग्नेय्याम् अस्त्राय फट् ।

ॐ मः दक्षिणस्याम् अस्त्राय फट् ।

ॐ मः नैऋत्ये अस्त्राय फट् ।

ॐ मः प्रतीच्याम् अस्त्राय फट् ।

ॐ मः वायव्ये अस्त्राय फट् ।

ॐ मः उदीच्याम् अस्त्राय फट् ।

ॐ मः ऐशान्याम् अस्त्राय फट् ।

ॐ मः ऊर्ध्वायाम् अस्त्राय फट् ।

ॐ मः अधरायाम् अस्त्राय फट् ।

श्री हरिः

अथ श्रीनारायणकवच

॥राजोवाच॥

यया गुप्तः सहस्त्राक्षः सवाहान् रिपुसैनिकान्।

क्रीडन्निव विनिर्जित्य त्रिलोक्या बुभुजे श्रियम्॥1॥

भगवंस्तन्ममाख्याहि वर्म नारायणात्मकम्।

यथास्स्ततायिनः शत्रून् येन गुप्तोस्जयन्मृधे॥2॥

॥श्रीशुक उवाच॥

वृतः पुरोहितोस्त्वाष्ट्रो महेन्द्रायानुपृच्छते।

नारायणाख्यं वर्माह तदिहैकमनाः शृणु॥3॥

विश्वरूप उवाचधौताङ्घ्रिपाणिराचम्य सपवित्र उदङ् मुखः।

कृतस्वाङ्गकरन्यासो मन्त्राभ्यां वाग्यतः शुचिः॥4॥

नारायणमयं वर्म संनह्येद् भय आगते।

पादयोर्जानुनोरूर्वोरूदरे हृद्यथोरसि॥5॥

मुखे शिरस्यानुपूर्व्यादोङ्कारादीनि विन्यसेत्।

ॐ नमो नारायणायेति विपर्ययमथापि वा॥6॥

करन्यासं ततः कुर्याद् द्वादशाक्षरविद्यया।

प्रणवादियकारन्तमङ्गुल्यङ्गुष्ठपर्वसु॥7॥

न्यसेद् हृदय ओङ्कारं विकारमनु मूर्धनि।

षकारं तु भ्रुवोर्मध्ये णकारं शिखया दिशेत्॥8॥

वेकारं नेत्रयोर्युञ्ज्यान्नकारं सर्वसन्धिषु।

मकारमस्त्रमुद्दिश्य मन्त्रमूर्तिर्भवेद् बुधः॥9॥

सविसर्गं फडन्तं तत् सर्वदिक्षु विनिर्दिशेत्।

ॐ विष्णवे नम इति ॥10॥

आत्मानं परमं ध्यायेद ध्येयं षट्शक्तिभिर्युतम्।

विद्यातेजस्तपोमूर्तिमिमं मन्त्रमुदाहरेत ॥11॥

ॐ हरिर्विदध्यान्मम सर्वरक्षां न्यस्ताङ्घ्रिपद्मः पतगेन्द्रपृष्ठे।

दरारिचर्मासिगदेषुचापाशान् दधानोस्ष्टगुणोस्ष्टबाहुः ॥12॥

जलेषु मां रक्षतु मत्स्यमूर्तिर्यादोगणेभ्यो वरूणस्य पाशात्।

स्थलेषु मायावटुवामनोस्व्यात् त्रिविक्रमः खे‌உवतु विश्वरूपः ॥13॥

दुर्गेष्वटव्याजिमुखादिषु प्रभुः पायान्नृसिंहो‌உसुरयुथपारिः।

विमुञ्चतो यस्य महाट्टहासं दिशो विनेदुर्न्यपतंश्च गर्भाः ॥14॥

रक्षत्वसौ माध्वनि यज्ञकल्पः स्वदंष्ट्रयोन्नीतधरो वराहः।

रामो‌உद्रिकूटेष्वथ विप्रवासे सलक्ष्मणोस्व्याद् भरताग्रजोस्स्मान् ॥15॥

मामुग्रधर्मादखिलात् प्रमादान्नारायणः पातु नरश्च हासात्।

दत्तस्त्वयोगादथ योगनाथः पायाद् गुणेशः कपिलः कर्मबन्धात् ॥16॥

सनत्कुमारो वतु कामदेवाद्धयशीर्षा मां पथि देवहेलनात्।

देवर्षिवर्यः पुरूषार्चनान्तरात् कूर्मो हरिर्मां निरयादशेषात् ॥17॥

धन्वन्तरिर्भगवान् पात्वपथ्याद् द्वन्द्वाद् भयादृषभो निर्जितात्मा।

यज्ञश्च लोकादवताज्जनान्ताद् बलो गणात् क्रोधवशादहीन्द्रः ॥18॥

द्वैपायनो भगवानप्रबोधाद् बुद्धस्तु पाखण्डगणात् प्रमादात्।

कल्किः कले कालमलात् प्रपातु धर्मावनायोरूकृतावतारः ॥19॥

मां केशवो गदया प्रातरव्याद् गोविन्द आसङ्गवमात्तवेणुः।

नारायण प्राह्ण उदात्तशक्तिर्मध्यन्दिने विष्णुररीन्द्रपाणिः ॥20॥

देवोस्पराह्णे मधुहोग्रधन्वा सायं त्रिधामावतु माधवो माम्।

दोषे हृषीकेश उतार्धरात्रे निशीथ एकोस्वतु पद्मनाभः ॥21॥

श्रीवत्सधामापररात्र ईशः प्रत्यूष ईशो‌உसिधरो जनार्दनः।

दामोदरो‌உव्यादनुसन्ध्यं प्रभाते विश्वेश्वरो भगवान् कालमूर्तिः ॥22॥

चक्रं युगान्तानलतिग्मनेमि भ्रमत् समन्ताद् भगवत्प्रयुक्तम्।

दन्दग्धि दन्दग्ध्यरिसैन्यमासु कक्षं यथा वातसखो हुताशः ॥23॥

गदे‌உशनिस्पर्शनविस्फुलिङ्गे निष्पिण्ढि निष्पिण्ढ्यजितप्रियासि।

कूष्माण्डवैनायकयक्षरक्षोभूतग्रहांश्चूर्णय चूर्णयारीन् ॥24॥

त्वं यातुधानप्रमथप्रेतमातृपिशाचविप्रग्रहघोरदृष्टीन्।

दरेन्द्र विद्रावय कृष्णपूरितो भीमस्वनो‌உरेर्हृदयानि कम्पयन् ॥25॥

त्वं तिग्मधारासिवरारिसैन्यमीशप्रयुक्तो मम छिन्धि छिन्धि।

चर्मञ्छतचन्द्र छादय द्विषामघोनां हर पापचक्षुषाम् ॥26॥

यन्नो भयं ग्रहेभ्यो भूत् केतुभ्यो नृभ्य एव च।

सरीसृपेभ्यो दंष्ट्रिभ्यो भूतेभ्यों‌உहोभ्य एव वा ॥27॥

सर्वाण्येतानि भगन्नामरूपास्त्रकीर्तनात्।

प्रयान्तु सङ्क्षयं सद्यो ये नः श्रेयः प्रतीपकाः ॥28॥

गरूड़ो भगवान् स्तोत्रस्तोभश्छन्दोमयः प्रभुः।

रक्षत्वशेषकृच्छ्रेभ्यो विष्वक्सेनः स्वनामभिः ॥29॥

सर्वापद्भ्यो हरेर्नामरूपयानायुधानि नः।

बुद्धिन्द्रियमनः प्राणान् पान्तु पार्षदभूषणाः ॥30॥

यथा हि भगवानेव वस्तुतः सद्सच्च यत्।

सत्यनानेन नः सर्वे यान्तु नाशमुपाद्रवाः ॥31॥

यथैकात्म्यानुभावानां विकल्परहितः स्वयम्।

भूषणायुद्धलिङ्गाख्या धत्ते शक्तीः स्वमायया ॥32॥

तेनैव सत्यमानेन सर्वज्ञो भगवान् हरिः।

पातु सर्वैः स्वरूपैर्नः सदा सर्वत्र सर्वगः ॥33

विदिक्षु दिक्षूर्ध्वमधः समन्तादन्तर्बहिर्भगवान् नारसिंहः।

प्रहापयंल्लोकभयं स्वनेन ग्रस्तसमस्ततेजाः ॥34॥

मघवन्निदमाख्यातं वर्म नारयणात्मकम्।

विजेष्यस्यञ्जसा येन दंशितो‌உसुरयूथपान् ॥35॥

एतद् धारयमाणस्तु यं यं पश्यति चक्षुषा।

पदा वा संस्पृशेत् सद्यः साध्वसात् स विमुच्यते ॥36॥

न कुतश्चित भयं तस्य विद्यां धारयतो भवेत्।

राजदस्युग्रहादिभ्यो व्याघ्रादिभ्यश्च कर्हिचित् ॥37॥

इमां विद्यां पुरा कश्चित् कौशिको धारयन् द्विजः।

योगधारणया स्वाङ्गं जहौ स मरूधन्वनि ॥38॥

तस्योपरि विमानेन गन्धर्वपतिरेकदा।

ययौ चित्ररथः स्त्रीर्भिवृतो यत्र द्विजक्षयः ॥39॥

गगनान्न्यपतत् सद्यः सविमानो ह्यवाक् शिराः।

स वालखिल्यवचनादस्थीन्यादाय विस्मितः।

प्रास्य प्राचीसरस्वत्यां स्नात्वा धाम स्वमन्वगात् ॥40॥

॥श्रीशुक उवाच॥

य इदं शृणुयात् काले यो धारयति चादृतः।

तं नमस्यन्ति भूतानि मुच्यते सर्वतो भयात् ॥41॥

एतां विद्यामधिगतो विश्वरूपाच्छतक्रतुः।

त्रैलोक्यलक्ष्मीं बुभुजे विनिर्जित्य‌உमृधेसुरान् ॥42॥

॥इति श्रीनारायणकवचं सम्पूर्णम्॥

( श्रीमद्भागवत स्कन्ध 6,अ। 8 )

For Perfect Video on Naryana Kavach, Here is the link for same :

Source and Reference, All translations of Srila Prabhupad
Narayana Kavach by Geeta Press

https://prabhupadabooks.com/sb/6/8

http://bhagavata.org/canto6/chapter8.html
http://www.prapatti.com/ by Sunder Kidambi
http://www.vignanam.org/veda/narayana-kavacham-devanagari.html

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Mahishasura Mardini Stotram, Benefits, Meaning, for killing arrogance: An Astrological compendium to understand goddess durga and nine planets

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Understanding Mahishasura Mardini Stotram, Benefits, Meaning, for killing arrogance: An Astrological compendium to understand goddess Durga and nine planets

durgasaffron Mahishasura Mardini Stotram, Benefits, Meaning, for killing arrogance: An Astrological compendium to understand goddess durga and nine planets

Introduction

Goddess Durga and Devi Mahatmyam

Mahishasura Mardini stotram is based on Devi mahatmyam in which Devi takes the forms of Durga in Chandika Form to slay Mahishasura. This stotra is said to have been composed or been dedicated to Ramakrishna Kavi as well as Sri Adi Shankaracharya both. Detailed Story of Mahisasura is available in Durga Saptashati in chapter 2,3 and 4 and also can be found in Devi Mahatamaya or Devi Bhagwati puraan. Mahisahasura Mardini is the stotra of Maa Duraga Narrated in Chandi path in Durga Sapatashati. This stotra is named Mhishasura Mardini as Maa Durga has defeated demon Mahisasura while taking chandi form. Maa Durga is the primitive source of all power as she is Shakti avtaar; she is residing with much qualities and powers and known by various names. Story begins when Mahishasura the king of Asura got boon from Lord Bramha and defeated all Devas and driven them out of Heaven.

Mahishasura Mardini Stotra Reciting Benefits:

1507030742049 mahisasura mardini 73755.1507178120 Mahishasura Mardini Stotram, Benefits, Meaning, for killing arrogance: An Astrological compendium to understand goddess durga and nine planets

-Maa Durga is an Adi Shakti who conquers all the fears inside any soul, who kills anger, grudge , rage and ego to driven away all the negativity reside in mind, body and soul. To get Blessings of Maa Durga one need to surrender toward her totally, then she will able to purify the devotee in her own way. To gain the powers of Maa Durga to win in any battle or conquer any fear or challenge , reciting Mahishasura Mardini regularly with much devotion is a blessing. Devi Maa will help you to win the Battle and gives victory in all your Work. Reciting Mahishasura Mardini will overwhelm all sorrows from your Life. You will be blessed by Powers of Maa Durga as she defeat demon Mahisasura. You can read Mahishasura Mardini also at your home.This stotram has vital role with Navaratri festival when devotees worship Maa durga in 9 forms of Durga , as it contains the key message of Sri Chandi Path.

Sri Chandi Saptasati path tell us the story of how Divine Mother ( Maa Durga or Mahamaya) took physical form in chandi avtaar in order to destroy the demon Mahishasura, who was terrorising the Devas and all the humans. According to traditional Story, the battle of Maa chandi with Mahishasura happened during the nine days of Navaratri and finally ended with Mother’s victory on the 10th Day called as Vijayadasami, the day following Navaratri.

Thus, when we perform devotion throughout the Navaratri festival, Mother comes and battles all the forces of negativity in our own hearts and minds to purify our mind, body and soul. On the auspicious day of Vijayadasami, She is completely victorious as we are freed from millions of sins and forms of negativity those are hidden in our mind. chanting Sri Mahishasura Mardini Stotram throughout Navaratri, helps to invoking the divine Mother to come and destroy all of our negativity within us.This sacred and beautiful stotram has the power to destroy all the negativity residing within us.

Mahishasura Mardini Stotram or Mahishasur Maridhini Sloka is a very powerful and popular stotra of Goddess Durga in the praise of divine mother written by Guru Adi Sankaracharya after Saundarya lahiri ( Praising the beauty of Maa Parvathi). Devotees Should chant this for victory over calamities and mitigation of their negative karma.

The essence of Mahishasura Mardini Stotram

durga mahishasura mardini by jegatharsan dbqnpmi Mahishasura Mardini Stotram, Benefits, Meaning, for killing arrogance: An Astrological compendium to understand goddess durga and nine planets

Astrologically Bull symbolises the Mahisasura which signifies over ambition, Aggression, over confidence, Power, Unpredictable nature, Perseverance and male Fertility. it is a symbol of fertility through sacrifice.Bull being a Taurus sign seen for the arrogance (bully nature), direction-less ambitions, fighting nature, hunger for power, pride and excessive sexual desires those are uncontrollable for any being if it is being afflicted by the Nodes and Rajasic Planets. Symbolically bull is masculine in nature so there is an implication of the bull signifies strength,valor , over aggression and male fertilisation, the more you preserve the fertility more you have strength, valor and courage to fight and more you can balance your mundane desires those are moving aimlessly or direction less in nature. The more you loose Veera (the Male fertility) , more you loose control over you anger, balance and the more you feel weak internally and physically. Historically it is a symbol of fighting ability and male fertility that gives valor and magnanimity.In Spiritual Reality, over sexual desires leads to higher passion, Aggression, and loose control of temper for every men, ultimately it will leads to many weaknesses which generates fear of losing power inside any soul which is symbolically represented by the Mahishasura, is a Bull (Taurus) that shows to get anything in any cost and The goddess Chandika (Rising Moon in Shuakal Pakasha ) represents the trans-formative and filtering power and with the help of divine mother force any men can conquer their asuric tendencies as seen in the form Mahishasura in them. In Vedic Trends Chanda or chandals represents those who are mean , having higher passion, anger prone, or cruelty in their nature. Logically they shows animalistic and impurity in soul.

When such qualities are in excessive quantities it is called as called chandalas or those who lives in Tamas Guna means considered as impure, devoid of pure energy required to reach higher chakras. Mahaishasura as The buffalo represents brutality and vile human nature.Two horns signifies the evil hidden in creation. This is the reason why the battle between Maa Chandika and Mahisha asura is symbolism of the battle between good and evil.Even it also shows the transformative process human beings can purify their animalistic sexual nature present in mind and body and only divine mother has that capability to turn a animal into human. One, who aspire to purify their minds and bodies should unconditionally surrender to Divine Mother durga, surrendering unconditionally to her would take up the responsibility of your life and transform you miraculously.Thus, Reciting Mahisasura Mardini and reading about the story of Mahisasura represents the deeper and a higher spiritual lessons for those are seeking liberation.

Those who are facing trouble in controlling higher desires and passions because of the animalistic nature (tamas) in mind and body and always feel restless, lack of peace and instability in their spiritual practice, they should pray to the Mother Goddess Durga to transform them into a positive person with the preponderance of sattva Guna. The Divine Mother will help you to control your animalistic passions and become a divine and pious person even She will helps you in destroying your evil karma to move further in the path of higher liberation or mukti from all mundane desires.

Maa Durga and story of Mahishasura

5f Mahishasura Mardini Stotram, Benefits, Meaning, for killing arrogance: An Astrological compendium to understand goddess durga and nine planets

Story of Battle between Maa Durga and Mahisahsura lying from the Deva and Asura Sangram when Devas were defeated by the Asuras and they were controlling by the Demons. Thousands of years ago, there was a Demon called Mahishasura. He was part demon and part buffalo born from the union of the Asura Rambha and Beautiful female Buffalo Mahisi actually the princess Shyamala cursed to be a buffalo.

Later Mahishasura meditated for thousands of years so he could please Lord Brahma and in return be blessed with immortality and power. After much penance, Lord Brahma came to him and said, “I am very pleased with your devotion. Ask me any boon that you desire.”

The arrogant Mahishasura said, “Lord, I don’t want any man or God to be able to kill me and only i can be killed by a women.”

Armed with this boon, Mahishasura considered himself immortal, as no man or God could lay hands on him. He went berserk. In his rage and pride, he practically destroyed the Earth. The lands were soon covered in his darkness and his massacres were widespread. Not only that, he chased away the Gods out of heaven.

Scared, the Gods went running to Brahma, Vishnu and Shiva and narrated their misfortune.They pleaded for protection and said that if something was not done soon, the heavens and the earth and all the beings there, would be destroyed.The lords Brahma, Vishnu and Shiva were hopping mad. They conferred for a moment. And then they held each other and started to radiate a blinding light. A light never seen before. A light so bright, that even the sun paled in comparison. Seeing this, the other Gods also joined in and the light shone even brighter. Out of this beautiful light, was born the ten armed Goddess Durga, the embodiment of Adi Shakti.

Being a woman, there was nothing stopping Goddess Durga from killing Mahishasura, as his boon only protected him from men and Gods. Such was the cunning and smartness of Lord Brahma.

One by one the gods approached her and gifted her a dazzling array of weapons.

The mighty Sudarshan chakra was given to her by Lord Vishnu.

Lord Shiva gave her a dangerous Trishul.

She got a Quiver full of arrows from Lord Varuna, the God of the Sea.

Lord Yama, the God of Death, gave her a powerful Sceptre.

Lord Indra, a Thunderbolt, to rattle the earth.

Lord Vishwakarma, the Architect of the Gods, a menacing axe.

Kaal, or Time, gave her a sharp sword.

She got a kamandal, or pitcher, from Lord Brahma.

Agni gifted a flaming dart.

Airavata, Indra’s white elephant, gave Goddess Durga a bell.

Its noise helped her confuse the demons.

The mighty Himalayas gave Goddess Durga a lion to ride upon.

Armed with ten weapons gifted to her by the gods, one for each arm, she looked ready to show Mahishasura who the boss was and went into battle with him.

Maa Durga battled Mahishasura for ten whole days.

On the tenth day, she managed to chop off his head with her sword.

This shows the essence of why Navaratri festival is to be celebrated for 9 days and then in 10th days victory is to be celebrated after defeating and slaying the demon.

(Source: http://mocomi.com/)

Astrological Importance of Devotion of Maa Durga

Navagrahas The Nine Planets in Hinduism Vedic Astrology Mahishasura Mardini Stotram, Benefits, Meaning, for killing arrogance: An Astrological compendium to understand goddess durga and nine planets

In astrological importance Worshipping of the Maa Durga and Maha Kali has dependent on the phases of Moon ( 4th house – House of aspiration for Bhakti Marg and Moksh) and Moon being Karka of Mother represented by the Divine Mother and Goddess Devi Bhagwati (Durga). Strength of the moon in Natal chart in between the two phases shows which which Form of the divine mother helping us in conquering our desires, and we should seek divine blessings to kill our Demon in resides in our mind, body and soul.When Moon is stronger in Shukla pakasha is well placed in chart it shows the blessings of Mother Durga and when Moon is weak or debilitated in Krishna Paksha it shows the form of Bhadra kali or blessings of Maa Kali to conquer the negative traits those are controlled by mind.

One can worship Goddess Durga/Kali based on the position of the moon in natal, Karkamsa and D20 chart after analysing the paksha bala and influencing of various planets on Moon :

Below are following information on Form of Divine mother based on Moon signs placements in different signs, as seen in any chart:

1) When Moon is in Aries it Shows Mother Chamunda (those who kills Chand and Mund, highly aggressive in nature shows nature of Mars with it is with moon).

2) When Moon is in Taurus it shows the motherly figure form of Durga so it should give worshipping of Maa durga, as rahu Mool trikona sign is taurus.

3) When Moon is in Gemini it also shows Durga when divine Mother helps her devotee to get their budhi in right path as its exaltation sign is Rahu exaltation where one need to seek right devotion rather than moving toward unrighteous path.

4) When moon is in Cancer it shows Goddess Kali, the natural House of Kali when mother sits in the natural sign of Moksha and bhakti and aspires devotee toward true devotion to sacrifice all the comforts and seek dark deity in motherly form for mukti and bhakti.

5) Moon in Leo shows the form of Kali who is in fierce form ready to burn the Kundalini of devotee in right path for perfect Sadhana.6) When Moon is in Virgo it shows the Durga who is intelligent enough to guide the devotee budhi in right dharmic and Karmic path.7) When Moon is in Libra it shows the form of Kali who is encouraging the devotee the follow the path of right dharma when it is a matter of Karmic relations.

8) When moon is in Scorpio it shows the form of Kali as moon start getting weaker in this sign where Dark energies rises too in this sign, so to get protection from those energies worshipping kali is always best suggested in Asthami tithi in Krishna pakasha. Astrologically its Ketu own sign too.

9) When Moon is in Sagittarius it also shows the form of Kali where devotees are in deep sadhana for awakening their kundalini Shakti for getting higher spiritual and dharmic wisdom. Astrologically Ketu gets exaltated here.

10) When Moon is in Capricorn it shows the form of Kali where she sits in Shamshaan where devotes aspires for getting the siddh sadhana or blessings in their path. Devotees here are very good in sadhana too. Here goddess kali guides devotees toward right path for moksha.

11) When Moon is in Aquarius it shows the form of Durga the own mooltrikona sign of Rahu where Mother durga kills the internal Kama, hidden desires those are hurdles in the path of true wisdom and true spirituality. Here devotees need to surrender their desires in order to get blessings from Maa durga.

12) when Moon is in Pisces it shows the form Kali, the Mool-trikona sign of Ketu where divine mother aspires devotees toward moving in the path of Moksha and for understanding true sadhna and diving deep in bhakti and spirituality.

For understanding the true nature of Divine mother as Natural Ishata from Natal chart one need to check the relation of Moon with other planets in D1, D9 ( trines from Karkamsa) and D20 chart ( Moon and trines/lord from D20 lagana). Most important relation or influence with the 5th house/Lord is most important in understanding which Deity is influencing us in our bhakti marg it could be of Shiva, Gauri or Vishnu but when that planet is influenced by the Moon it changes its form in Devi form (Either Durga/Kali, depending on Pakasha bala of moon). For e.g If Moon is placed in the 5th house influenced by mars then it shows the form of Chamunda. When Moon is influenced with the Saturn then it shows the form of Kali. When Moon is with Ketu house in 5th house or it is being influenced by the Ketu or it is placed in sign of Mars it also shows Kali. When Moon is placed with Rahu either in 5th or trines to lagana it shows the form of Durga. Even Rahu alone in 5th house shows the form of Durga as Natural deity in chart. The Same principal we can See from trine from Karka amsa too, When Moon, Saturn, Mars or Rahu falls in trine from Karkamasa it also shows the form of devi depending on the which sign they are placed. Usually Watery signs shows the Devi form and Fiery and Dual Signs shows Vishnu form as Natural Deity but before approaching to natural deity one must need to thoroughly analyse the D20 chart. Even Placement of Venus with Rahu or Moon also shows form of Maha-maya as in Maha-laxmi form or can say one of Shakti peeth of Devi. When Moon is influenced by Mercury it shows the form of Tripura Sundari or form of Lalita Devi.

Durga Navratri wallpaper HD 1399003459 Mahishasura Mardini Stotram, Benefits, Meaning, for killing arrogance: An Astrological compendium to understand goddess durga and nine planets

Even we can further Divides Goddess Durga 9 forms in different planets as worshipped during Navratri.

1) Sun Shows worshiping of Shailputri
2) Moon Shows gauri
3) Mars shows form of Skanda Mata
4) Mercury shows form of Katyayani Mata
5) Jupiter shows form of Brahmacharini
6) Venus shows form of Kushmandi
7) Saturn shows fierce form of Kalaratri
8) Rahu shows Chandraganta

9) Ketu shows Siddhidatri

Now, coming to main essence of Reciting Mahishsura Mardini Stotra helps one to get victory over all difficulties in life. So, here is the stotra for same as translated by S.N Sastri composed by Adi Shankaracharya.

Mahishasura Mardini Stotram

(English translation by S.N.Sastri)

अयि गिरिनन्दिनि नन्दितमेदिनि विश्वविनोदिनि नन्दिनुते

गिरिवरविन्ध्यशिरोऽधिनिवासिनि विष्णुविलासिनि जिष्णुनुते ।

भगवति हे शितिकण्ठकुटुम्बिनि भूरिकुटुम्बिनि भूरिकृते

जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १ ॥

1. O Daughter of the Mountain, who delight the earth, who make the whole universe enjoy, who are praised by Nandikesvara, who dwell on the summit of the king of mountains, the Vindhyas, who took the form of the consort of Vishnu (as Lakshmi), who are praised by Indra, O consort of Siva (the blue-necked), who have innumerable families, who are the Creatrix of the whole universe, who slew the demon Mahisha, who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.

सुरवरवर्षिणि दुर्धरधर्षिणि दुर्मुखमर्षिणि हर्षरते

त्रिभुवनपोषिणि शङ्करतोषिणि किल्बिषमोषिणि घोषरते

दनुजनिरोषिणि दितिसुतरोषिणि दुर्मदशोषिणि सिन्धुसुते

जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ २ ॥

2. O Daughter of the Mountain, who delight Indra, who crushed the demon Durdhara, who subdued Durmukha, who are immersed in bliss, who nourish all the three worlds, who make Sankara happy, who remove all sins, who delight in celebration, who are angry with Asuras, who destroy evil pride, who destroyed the demon Durdama, who was born as the daughter of the ocean (as Lakshmi), who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.

अयि जगदम्ब मदम्ब कदम्ब वनप्रियवासिनि हासरते

शिखरि शिरोमणि तुङ्गहिमलय शृङ्गनिजालय मध्यगते ।

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मधुमधुरे मधुकैटभगञ्जिनि कैटभभञ्जिनि रासरते

जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ ३ ॥

3. O Mother of the universe, who enjoy dwelling in Kadambavana, who is anointed with perfume, who sport a gentle smile, who dwell in Your abode on the peak of the lofty Himalaya mountain, the crest-jewel among mountains, who enjoy the sweetness of honey, who slew Madhu and Kaitabha, who destroy all sins, who delight in the Raasa dance, who crushed Mahishasura, who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.

अयि शतखण्ड विखण्डितरुण्ड वितुण्डितशुण्द गजाधिपते

रिपुगजगण्ड विदारणचण्ड पराक्रमशुण्ड मृगाधिपते ।

निजभुजदण्ड निपातितखण्ड विपातितमुण्ड भटाधिपते

जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ ४ ॥

4. You who eliminated Dhoomralochana and hundreds pf Dhoomras by a mere ‘humkaara’, who slew in battle numerous Raktabijas who rose up from the blood of Raktabija who was weakened in the fight, and, wonder of wonders, who slew in a mighty battle Sumbha, Nisumbha, and the arrogant leaders of the ghosts, who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.

अयि रणदुर्मद शत्रुवधोदित दुर्धरनिर्जर शक्तिभृते

चतुरविचार धुरीणमहाशिव दूतकृत प्रमथाधिपते ।

दुरितदुरीह दुराशयदुर्मति दानवदुत कृतान्तमते

जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ ५ ॥

5. You who cut down with the weapon known as ‘Satakhanda’ the heads and trunks of mighty elephants, whose mount is the powerful lion which killed the elephants of the enemy with severe blows on their necks, who killed the ferocious generals of the army of Bhandasura with blows by
your hand, You who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.

अयि शरणागत वैरिवधुवर वीरवराभय दायकरे

त्रिभुवनमस्तक शुलविरोधि शिरोऽधिकृतामल शुलकरे ।

दुमिदुमितामर धुन्दुभिनादमहोमुखरीकृत दिङ्मकरे

जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ ६ ॥

6. You whose clinging bangles shine by contact with your body in the festival of the battle with bows, whose enemies are killed by blows on the back of their necks with the weapon known as ‘Sringa’ which is resplendent like gold and yellow in colour, and adorns your hip, You whohave charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.

अयि निजहुङ्कृति मात्रनिराकृत धूम्रविलोचन धूम्रशते

समरविशोषित शोणितबीज समुद्भवशोणित बीजलते ।

शिवशिवशुम्भ निशुम्भमहाहव तर्पितभूत पिशाचरते

जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ ७ ॥

7. O You whose might remains unbearable even after the burden has been removed by the slaying of arrogant enemies in battle, who made Siva Your messenger—Siva who is foremost in the art of discriminating between right and wrong, who slew the demon messenger who was sinful, cruel, and evil-minded, You who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.

धनुरनुषङ्ग रणक्षणसङ्ग परिस्फुरदङ्ग नटत्कटके

कनकपिशङ्ग पृषत्कनिषङ्ग रसद्भटशृङ्ग हताबटुके ।

कृतचतुरङ्ग बलक्षितिरङ्ग घटद्बहुरङ्ग रटद्बटुके

जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ ८ ॥

8. You whose hands gave protection and boons to the brave husbands of the women in the enemy’s camp who surrendered themselves to You, who wield in Your hand for the slaying of enemies the sanctified trident which removes the sorrows of all the three worlds, who make the quarters resound with the divine musical instrument known as ‘Dundubhi’, You who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.

सुरललना ततथेयि तथेयि कृताभिनयोदर नृत्यरते

कृत कुकुथः कुकुथो गडदादिकताल कुतूहल गानरते ।

धुधुकुट धुक्कुट धिंधिमित ध्वनि धीर मृदंग निनादरते

जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ ९ ॥

9. You whose praises are sung by people ever eager to praise You with charming words like ‘victory to You’, who captivate even Siva, the Lord of all beings with the clinging sound of Your anklets, who are fond of dancing with Siva in the sport in which He dances as Ardhanareeswara, You who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.

जय जय जप्य जयेजयशब्द परस्तुति तत्परविश्वनुते

झणझणझिञ्झिमि झिङ्कृत नूपुरशिञ्जितमोहित भूतपते ।

नटित नटार्ध नटी नट नायक नाटितनाट्य सुगानरते

जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १० ॥

10. You who are supremely lustrous and decorated by the flowers in the form of the charming minds of the good, who shine like the moon for the lotuses in a lotus-pond, the movement of whose charming eyes gives the impression of hovering bees, You who have charming locks of hair, O

Daughter of the Mountain, hail unto You, hail unto You.

अयि सुमनःसुमनःसुमनः सुमनःसुमनोहरकान्तियुते

श्रितरजनी रजनीरजनी रजनीरजनी करवक्त्रवृते ।

सुनयनविभ्रमर भ्रमरभ्रमर भ्रमरभ्रमराधिपते

जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ ११ ॥

11. You who are fond of the sport in the form of a mighty battle against groups of mighty warriors, who are surrounded by hunters who build their huts with creepers and forest tribes known as Mallikas, Jhillikas and Bhillikas, whose body is soft like the beautiful tender red leaf, You

who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.

सहितमहाहव मल्लमतल्लिक मल्लितरल्लक मल्लरते

विरचितवल्लिक पल्लिकमल्लिक झिल्लिकभिल्लिक वर्गवृते ।

शितकृतफुल्ल समुल्लसितारुण तल्लजपल्लव सल्ललिते

जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १२ ॥

12. You whose gait is like that of a well-nourished lordly elephant in rut along whose cheeks there is an abundant flow of ichor, You who took the form of Goddess Lakshmi, the daughter of the ocean of milk which is the place of origin of the moon which is the eternal ornament of the three worlds, who captivate even Manmatha who captivates the minds of beautiful women full of desire, You who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.

अविरलगण्ड गलन्मदमेदुर मत्तमतङ्गजराजपते

त्रिभुवनभूषण भूतकलानिधि रूपपयोनिधि राजसुते ।

अयि सुदतीजन लालसमानस मोहन मन्मथराजसुते

जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १३ ॥

13. O You whose forehead is incomparable and is lustrous like a tender beautiful lotus petal, who are the repository of all kinds of dances and are like the gently cooing swan, in whose hair there is an array of bees, whose hair is adorned with a garland of beautiful flowers, You who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.

कमलदलामल कोमलकान्ति कलाकलितामल भाललते

सकलविलास कलानिलयक्रम केलिचलत्कल हंसकुले ।

अलिकुलसङ्कुल कुवलयमण्डल मौलिमिलद्बकुलालिकुले

जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १४ ॥

14. You who put to shame even the koel with the sweet tunes spreading out from Your flute, who move about among the creepers in the Kailasa mountain, who enjoy the dances of Your divine damsels and various other sports, You who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.

करमुरलीरव वीजितकूजित लज्जितकोकिल मञ्जुमते

मिलितपुलिन्द मनोहरगुञ्जित रञ्जितशैल निकुञ्जगते ।

निजगणभूत महाशबरीगण सद्गुणसम्भृत केलितले

जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १५ ॥

15. You set at nought even the splendour of the moon with the charm of your reddish body, black locks of hair and the yellow robe worn around the waist, whose toe-nails shine with the resplendence of the gems in the crowns of the gods and asuras who prostrate before You, whose high breasts quiver as if by the force of the torrents of water flowing down from the summits of the Meru mountain which was conquered by Lord Siva, You who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.

कटितटपीत दुकूलविचित्र मयुखतिरस्कृत चन्द्ररुचे

प्रणतसुरासुर मौलिमणिस्फुर दंशुलसन्नख चन्द्ररुचे

जितकनकाचल मौलिमदोर्जित निर्भरकुञ्जर कुम्भकुचे

जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १६ ॥

16. You who by Your splendour defeat even the sun with thousands of rays, You who are prostrated to by the sun god with his thousands of rays, You who were praised by the son of Tarakasura after that asura was killed by Your son Lord Subrahmanya in the battle between the gods and Tarakasura when the gods were defeated, You who were pleased with the chanting of mantras by the royal sage Suratha and the Vaisya named Samadhi who was himself like samadhi and who prayed for nirvikalpa samadhi, You who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.

विजितसहस्रकरैक सहस्रकरैक सहस्रकरैकनुते

कृतसुरतारक सङ्गरतारक सङ्गरतारक सूनुसुते ।

सुरथसमाधि समानसमाधि समाधिसमाधि सुजातरते ।

जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १७ ॥

17. Whoever constantly worships Your lotus feet, You who are the abode of compassion and who are auspiciousness itself, he will certainly be endowed with all prosperity. O Goddess Parvati, I who always meditate on Your lotus feet looking upon them as my ultimate refuge will certainly get it. O Goddess Lakshmi, who bestow everything on devotees, You who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.

पदकमलं करुणानिलये वरिवस्यति योऽनुदिनं सुशिवे

अयि कमले कमलानिलये कमलानिलयः स कथं न भवेत् ।

तव पदमेव परम्पदमित्यनुशीलयतो मम किं न शिवे

जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १८ ॥

18. Whoever sprinkles the sacred precincts of Your abode with water from a golden pot will attain the position of Indra by Your grace. O consort of Lord Siva, I take refuge at Your holy feet. Deign to bless me with all prosperity, You who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.

कनकलसत्कलसिन्धुजलैरनुषिञ्चति तेगुणरङ्गभुवम्

भजति स किं न शचीकुचकुम्भतटीपरिरम्भसुखानुभवम् ।

तव चरणं शरणं करवाणि नतामरवाणि निवासि शिवम्

जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ १९ ॥

19. Whoever repeatedly meditates on Your divine face adorned by the crescent moon, will he ever be rejected by beautiful women like those in Indra’s abode? O most valued treasure of Siva, why do You not fulfill my wishes, You who have charming locks of hair, O Daughter of the Mountain, hail unto You, hail unto You.

तव विमलेन्दुकुलं वदनेन्दुमलं सकलं ननु कूलयते

किमु पुरुहूतपुरीन्दु मुखी सुमुखीभिरसौ विमुखीक्रियते ।

मम तु मतं शिवनामधने भवती कृपया किमुत क्रियते

जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ २० ॥

20. O Goddess Uma, deign to bestow on me also Your compassion, You who are always inclined to shower compassion on the weak, O Goddess Rama, may You be hailed as the Mother of the universe. You are my mother also. I too am Your son. You may reject my prayer if it is not proper. Deign to remove my sorrow.

अयि मयि दीन दयालुतया कृपयैव त्वया भवितव्यमुमे

अयि जगतो जननी कृपयासि यथासि तथानुमितासिरते ।

यदुचितमत्र भवत्युररीकुरुतादुरुतापमपाकुरुते

जय जय हे महिषासुरमर्दिनि रम्यकपर्दिनि शैलसुते ॥ २१ ॥

21. (Salutations to the Divine Mother) You Must Bestow Your Grace on Me, O Mother Uma, Who is Compassionate to the Miserable. O Mother of the Universe; Just as Your Grace is Showered (on the Devotees), In the Same Manner are Your Arrows Scattered (on the Enemies). Please do Whatever is Appropriate at this time, O Worshipful Mother, to Remove My Sorrows and Afflictions which has become Difficult for me to bear. Victory to You, the Destroyer of the Demon Mahishasura, Who has Beautiful Locks of Hair and Who is the Daughter of the Mountain.

Here is the English Pronunciation for same :

Ayi Giri-Nandini Nandita-Medini Vishva-Vinodini Nandi-Nute
Giri-Vara-Vindhya-Shiro-[A]dhi-Nivaasini Vissnnu-Vilaasini Jissnnu-Nute |
Bhagavati He Shiti-Kannttha-Kuttumbini Bhuri-Kuttumbini Bhuri-Krte
Jaya Jaya He Mahissaasura-Mardini Ramya-Kapardini Shaila-Sute || 1 ||

Suravara-Varssinni Durdhara-Dharssinni Durmukha-Marssinni Harssa-Rate
Tribhuvana-Possinni Shangkara-Tossinni Kilbissa-Mossinni Ghossa-Rate
Danuja-Nirossinni Diti-Suta-Rossinni Durmada-Shossinni Sindhu-Sute
Jaya Jaya He Mahissaasura-Mardini Ramya-Kapardini Shaila-Sute || 2 ||

Ayi Jagad[t]-Amba Mad-Amba Kadamba Vana-Priyavaasini Haasa-Rate
Shikhari Shiro-Manni Tungga-Himalaya Shrngga-Nija-[Aa]laya Madhya-Gate |
Madhu-Madhure Madhu-Kaittabha-Gan.jini Kaittabha-Bhan.jini Raasa-Rate
Jaya Jaya He Mahissaasura-Mardini Ramya-Kapardini Shaila-Sute || 3 ||

Ayi Shata-Khanndda Vikhannddita-Runndda Vitunnddita-Shunnda Gaja-[A]dhipate
Ripu-Gaja-Ganndda Vidaaranna-Canndda Paraakrama-Shunndda Mrga-[A]dhipate |
Nija-Bhuja-Danndda Nipaatita-Khanndda Vipaatita-Munndda Bhatta-[A]dhipate
Jaya Jaya He Mahissaasura-Mardini Ramya-Kapardini Shaila-Sute || 4 ||

Ayi Ranna-Durmada Shatru-Vadho[a-U]dita Durdhara-Nirjara Shakti-Bhrte
Catura-Vicaara Dhuriinna-Mahaashiva Duuta-Krta Pramatha-[A]dhipate |
Durita-Duriiha Duraashaya-Durmati Daanava-Duta Krtaanta-Mate
Jaya Jaya He Mahissaasura-Mardini Ramya-Kapardini Shaila-Sute || 5 ||

Ayi Sharannaagata Vairi-Vadhuvara Viiravara-[A]bhaya Daaya-Kare
Tribhuvana-Mastaka Shula-Virodhi Shiro-[A]dhikrta-[A]mala Shula-Kare |
Dumi-Dumi-Taamara Dhundubhi-Naadam-Aho-Mukhariikrta Dingma-Kare
Jaya Jaya He Mahissaasura-Mardini Ramya-Kapardini Shaila-Sute || 6 ||

Ayi Nija-Hungkrti Maatra-Niraakrta Dhumravilocana Dhumra-Shate
Samara-Vishossita Shonnita-Biija Samudbhava-Shonnita Biija-Late |
Shiva-Shiva-Shumbha Nishumbha-Mahaahava Tarpita-Bhuta Pishaaca-Rate
Jaya Jaya He Mahissaasura-Mardini Ramya-Kapardini Shaila-Sute || 7 ||

Dhanur-Anussangga Ranna-Kssanna-Sangga Parisphurad-Angga Nattat-Kattake
Kanaka-Pishangga Prssatka-Nissangga Rasad-Bhatta-Shrngga Hataa-Battuke |
Krta-Caturangga Bala-Kssiti-Rangga Ghattad-Bahu-Rangga Rattad-Battuke
Jaya Jaya He Mahissaasura-Mardini Ramya-Kapardini Shaila-Sute || 8 ||

Sura-Lalanaa Tatatheyi Tatheyi Krta-Abhinayo-[U]dara Nrtya-Rate
Krta Kukuthah Kukutho Gaddadaadika-Taala Kutuuhala Gaana-Rate |
Dhudhukutta Dhukkutta Dhimdhimita Dhvani Dhiira Mrdamga Ninaada-Rate
Jaya Jaya He Mahissaasura-Mardini Ramya-Kapardini Shaila-Sute || 9 ||

Jaya Jaya Japya Jaye-Jaya-Shabda Para-Stuti Tat-Para-Vishva-Nute
Jhanna-Jhanna-Jhin.jhimi Jhingkrta Nuupura-Shin.jita-Mohita Bhuuta-Pate |
Nattita Nattaardha Nattii Natta Naayaka Naattita-Naattya Su-Gaana-Rate
Jaya Jaya He Mahissaasura-Mardini Ramya-Kapardini Shaila-Sute || 10 ||

Ayi Sumanah-Sumanah-Sumanah Sumanah-Sumanohara-Kaanti-Yute
Shrita-Rajanii Rajanii-Rajanii Rajanii-Rajanii Kara-Vaktra-Vrte |
Sunayana-Vi-Bhramara Bhramara-Bhramara Bhramara-Bhramara-[A]dhipate
Jaya Jaya He Mahissaasura-Mardini Ramya-Kapardini Shaila-Sute || 11 ||

Sahita-Mahaahava Mallama-Tallika Malli-Tarallaka Malla-Rate
Viracita-Vallika Pallika-Mallika Jhillika-Bhillika Varga-Vrte |
Shita-Krta-Phulla Samullasita-[A]runna Tallaja-Pallava Sal-Lalite
Jaya Jaya He Mahissaasura-Mardini Ramya-Kapardini Shaila-Sute || 12 ||

Avirala-Ganndda Galan-Mada-Medura Matta-Matanggaja-Raaja-Pate
Tri-Bhuvana-Bhuussanna Bhuuta-Kalaanidhi Ruupa-Payo-Nidhi Raaja-Sute |
Ayi Sudatii-Jana Laalasa-Maanasa Mohana Manmatha-Raaja-Sute
Jaya Jaya He Mahissaasura-Mardini Ramya-Kapardini Shaila-Sute || 13 ||

Kamala-Dala-[A]mala Komala-Kaanti Kalaa-Kalita-[A]mala Bhaalalate
Sakala-Vilaasa Kalaa-Nilaya-Krama Keli-Calat-Kala Hamsa-Kule |
Alikula-Sangkula Kuvalaya-Mannddala Mouli-Milad-Bakula-Ali-Kule
Jaya Jaya He Mahissaasura-Mardini Ramya-Kapardini Shaila-Sute || 14 ||

Kara-Muralii-Rava Viijita-Kuujita Lajjita-Kokila Man.ju-Mate
Milita-Pulinda Manohara-Gun.jita Ran.jita-Shaila Nikun.ja-Gate |
Nija-Ganna-Bhuuta Mahaa-Shabarii-Ganna Sad-Gunna-Sambhrta Keli-Tale
Jaya Jaya He Mahissaasura-Mardini Ramya-Kapardini Shaila-Sute || 15 ||

Kattitatta-Piita Dukuula-Vicitra Mayukha-Tiraskrta Candra-Ruce
Prannata-Suraasura Mouli-Manni-Sphura d-Amshula-Sannakha Candra-Ruce
Jita-Kanaka-[A]cala Mouli-Mado[a-Uu]rjita Nirbhara-Kun.jara Kumbha-Kuce
Jaya Jaya He Mahissaasura-Mardini Ramya-Kapardini Shaila-Sute || 16 ||

Vijita-Sahasra-Karaika Sahasra-Karaika Sahasra-Karaika-Nute
Krta-Sura-Taaraka Sanggara-Taaraka Sanggara-Taaraka Suunu-Sute |
Suratha-Samaadhi Samaana-Samaadhi Samaadhi-Samaadhi Sujaata-Rate |
Jaya Jaya He Mahissaasura-Mardini Ramya-Kapardini Shaila-Sute || 17 ||

Pada-Kamalam Karunnaa-Nilaye Varivasyati Yo-[A]nudinam Su-Shive
Ayi Kamale Kamalaa-Nilaye Kamalaa-Nilayah Sa Katham Na Bhavet |
Tava Padam-Eva Param-Padam-Ity-Anushiilayato Mama Kim Na Shive
Jaya Jaya He Mahissaasura-Mardini Ramya-Kapardini Shaila-Sute || 18 ||

Kanaka-Lasat-Kala-Sindhu-Jalair-Anussin.cati Te-Gunna-Rangga-Bhuvam
Bhajati Sa Kim Na Shacii-Kuca-Kumbha-Tattii-Parirambha-Sukha-[A]nubhavam |
Tava Carannam Sharannam Kara-Vaanni Nata-Amara-Vaanni Nivaasi Shivam
Jaya Jaya He Mahissaasura-Mardini Ramya-Kapardini Shaila-Sute || 19 ||

Tava Vimale[a-I]ndu-Kulam Vadane[a-I]ndu-Malam Sakalam Nanu Kuula-Yate
Kimu Puruhuuta-Purii-Indu Mukhii Sumukhiibhir-Asou Vimukhii-Kriyate |
Mama Tu Matam Shiva-Naama-Dhane Bhavatii Krpayaa Kimuta Kriyate
Jaya Jaya He Mahissaasura-Mardini Ramya-Kapardini Shaila-Sute || 20 ||

Ayi Mayi Diina Dayaalu-Tayaa Krpaya-Iva Tvayaa Bhavitavyam-Ume
Ayi Jagato Jananii Krpayaasi Yathaasi Tathanu-mita-Asira-Te |
Yad-Ucitam-Atra Bhavatyurarii-Kurutaa-Duru-Taapam-Apaakurute
Jaya Jaya He Mahissaasura-Mardini Ramya-Kapardini Shaila-Sute || 21 ||

Here is the YouTube link for same:

With thanks and Regards,

Rakesh Singh Jamwal

Source and Reference:

Translation by S.N Shashtri

http://mocomi.com

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