September 26th, 2009 by Sowmya

Puranas are stories of lore that have existed from time immemorial and have glorified various Hindu Gods and Goddesses. Puranas usually give prominence to one specific God or Goddess and use various narrative examples that reinforce moral and spiritual values.

It is popularly believed that Vyasa (the narrator of the Mahabharata), is the compiler of the Puranas. However, historical evidence shows that the texts were probably written all over India. Many of the puranas have common ideas and considering that telecommunication systems and modern transportation simply did not exist, it is amazing that there seems to have been influence of one purana over another.

This page would from time to time showcase some of the stories from the puranas and the following are the posts relating to Puranas.


  • Akshaya Trithiya
    Akshaya Tritiya is observed on the third day of Shukla Paksha (waxing phase of moon) in Vaishakh Month. It is believed that the sun and the moon are most radiant and best placed on the day. Lord Vishnu and his incarnations are worshipped on this day.
    In 2016, the Akshaya Trithiya falls on 9th May 2016.
    [The word ‘Kshaya’ means dissipating or reducing; hence the word ‘Akshaya’ broadly means perennial abundance. Purification, meditation, reflection and intention are prime today as the Sun and The Moon are exalted on Akshaya Tritiya. The Sun and the Moon are considered to be the eyes of the Lord. Since the sun and Moon are in exalted positions the lords eyes are fully open on Akshaya thrithiya day, hence His kataksha falls fully on all of us on that day. A special energy from Mahavishnu is available on this day. This energy can help us in achieving our resolutions and goals. We can also make resolutions for our Spiritual as well as our material goals. This is because #Vairagya is not renouncing or negating life but it is non-attachment. ]
    The significance of Akshayathrithiya
    Akshaya Patra Story
    In the Mahabharata, While the Pandavas were in exile, Sri Krishna presented them with an Akshaya Patra – a bowl which gives unlimited amount of food. It is believed that Krishna had presented it on Vaishakha Shukla Paksha Tritiya day.
    Birth of Parashuram
    Parashuram, the sixth Avatar, of Srihari Vishnu appeared on the day.
    Beginning of Treta Yuga
    According to the Puranas, the day also marks the beginning to Treta Yuga.
    Writing of Mahabharata
    On Akshaya Tritiya day, Veda Vyasa began the composition of the Mahabharata. He narrated the great epic of Sri Ganesha on the day and who began writing it down non stop.
    One of the most important and popular story associated with observing Akshaya Tritiya is that of Sri Krishna and Kuchela. Kuchela, a poor Brahmin and
    schoolmate of Sri Krishna, visited Sri Krishna with the intention of asking some financial favor. Kuchela, also known as Sudama, carried with him handful of poha or aval (beaten rice). Kuchela was received warmly by Sri Krishna at Dwarka. On reaching, the palace of Krishna, Kuchela was ashamed to give the ‘poha’ to Krishna – as it was filled with stones and it also was drenched in his sweat. But the ever playful Krishna noticed the small bag in the hand of his schoolmate and soon grabbed it and ate a handful of ‘poha’. Kuchela could not believe his eyes, Krishna, the Lord all beings, eating his poha. Kuchela had tears in his eyes. The intense devotion of Kuchela came out in the form of tears – tears rolled down from his eyes. He was speechless.
    It is said ‘Athiti Devo Bhava’ (Guest are equal to God) and Krishna treated Kuchela like a God. The poor Brahmin was so overwhelmed by the love shown
    by Krishna that he forgot to ask for financial help and returned home empty handed.
    On reaching his village Sudama could not find his old hut. Instead his hut was replaced by a palace. His wife and children were wearing good clothes and
    everything that was old and worn out was replaced with new.
    It didn’t take long for Kuchela to realize that all this was the ‘leela’ of the ever-smiling Sri Krishna. The day Kuchela met Sri Krishna was hence observed
    as Akshaya Tritiya.
    This story proves that there is no greater offering to God than steadfast devotion.
    Here is the link to the Satyanarayana puja (, that can be performed on the Akshaya trithiya day.
    Thanks to our Satsanghi Shobana Shankar for sharing this story for publishing on the site.
  • Hanuman Jayanthi Katha In some parts of India, Hanuman Jayanthi is being celebrated on Thursday, the 26th of April. On this occasion, we are happy to present the Katha that is to be read as part of the Hanuman Jayanthi Puja which is already available at our site - Here ----------------------------------------------------------------------------------------------------------- Hanuman was born to Anjana, a female vanara, and Kesari, a male vanara, in Anjana Giri Mountain. His mother was an apsara who was born on Earth as a female vanara due to a curse. She would be redeemed from this curse on her giving birth to an incarnation of Lord Shiva, who is also known as Rudra, and endowed with the Supreme Power of exalted devotion to Bhagwan Hari. Hanuman is endowed with 28 transcendental divine opulences, with perfection in each. Anjana, along with her husband Kesari, performed intense prayers to Lord Shiva to beget Him as her Child. Pleased with their devotion, Shiva granted them their desired wish. Hence, Hanuman is also known as "Maharudra" because he was born of the boon given to Anjana by Shiva. The Valmiki Ramayana states that Kesari is the son of Brihaspati and that Kesari also fought on Rama's side in the war against Ravana. When Agni, the god of fire, gave Dasharatha, the king of Ayodhya, a bowl of sacred pudding (payasam) to share among his wives so they may have divine children, an eagle snatched a part of the pudding and dropped it where Anjana was meditating, and Vayu, the god of wind delivered the drop to her outstretched hands. After she took the divine pudding, she gave birth to Hanuman. Thus Lord Shiva incarnated as a monkey, and was born as Hanuman to Anjana, by the blessings of Vayu, who thus became Hanuman's godfather. The birth of Hanuman released Anjana from the curse. Before she returned to heaven, Hanuman asked his mother about his life ahead. She assured him that he would never die, and said that fruits as ripe as the rising sun would be his food. Mistaking the glowing sun as his food, the divine baby leapt for it. Indra struck him with his thunderbolt and hurled him down to earth. A permanent mark was left on his chin (हनुः hanuḥ "jaw" in Sanskrit), due to impact of Vajra, explaining his name. Hanuman's godfather, Vayu who was enraged by this, carried him to the nether world or 'Patala'. As he departed from the earth, all life gasped for air, and Brahma had to beg him to return. In order to pacify him they conferred a lot of boons and blessings on his foster child that made Hanuman invincible, immortal and super powerful. While growing up, Hanuman ascertained Surya to be an all-knowing teacher, Hanuman raised his body into an orbit around the sun and requested to Surya to accept him as a student. Surya refused and explained claiming that he always had to be on the move in his chariot, it would be impossible for Hanuman to learn well. Undeterred, Hanuman enlarged his form, with one leg on the eastern ranges and the other on the western ranges, and facing Surya again pleaded. Pleased by his persistence, Surya agreed. Hanuman then learned all of the latter's knowledge. When Hanuman then requested Surya to quote his "guru-dakshina" (teacher's fee), the latter refused, saying that the pleasure of teaching one as dedicated as him was the fee in itself. Hanuman insisted, whereupon Surya asked him to help his (Surya's) spiritual son Sugriva. Hanuman's choice of Surya as his teacher is said to signify Surya as a Karma Saakshi, an eternal witness of all deeds. Hanuman later became Sugriva's minister. Hanuman was mischievous in his childhood, and sometimes teased the meditating sages in the forests by snatching their personal belongings and by disturbing their well-arranged articles of worship. Finding his antics unbearable, but realizing that Hanuman was but a child, (albeit invincible), the sages placed a mild curse on him by which he became unable to remember his own ability unless reminded by another person. The curse is highlighted in Kishkindha Kanda and Sundara Kanda, when Jambavantha reminds Hanuman of his abilities and encourages him to go and find Sita. In the Ramayana, Hanuman is said to have rescued Shani, from the clutches of Ravana. In gratitude, Shani promised Hanuman that those who prayed him (Hanuman) would be rescued from the painful effects of Saturn, which in Hindu astrology, is said to produce malefic effects on one's life when one is afflicted "negatively" with Saturn. Hanuman assumed Panchmukha or five-faced form to kill Ahiravana, during the Ramayana war. Ahiravana, brother of Ravana, had taken Lord Rama and Lakshmana to netherworld as captive, and the only way to kill him was to extinguish five lamps burning in different directions, all at the same instant. Hanuman assumed His Panchamukha form and accomplished the task, thus killing the rakshasa, and freeing Rama and Lakshmana. These faces show there is nothing in the world which does not come under the influence of any of the five faces, symbolic of his all around security to all devotees. This also signifies vigilance and control over the five directions - north, south, east, west and the upward direction/zenith. There are five ways of prayer, Naman, Smaran, Keerthanam, Yachanam and Arpanam. The five faces depict these five forms. Lord Hanuman always used to Naman, Smaran and Keerthanam of Lord Sri Rama. He totally surrendered (Arpanam) to his Master Sri Ram. He also begged (yachanam) Sri Rama to bless him the undivided love. In fact it is believed that Hanuman is present wherever the Ramayana is read. yatra yatra raghunāthakīrtanaṃ tatra tatra kṛta mastakāñjalim । bāṣpavāriparipūrṇalocanaṃ mārutiṃ namata rākṣasāntakam ॥ “Bow down to Hanumān, who is the slayer of demons, and who is present with head bowed and eyes full of flowing tears wherever the fame of Rāma is sung.”
  • Rama Navami Katha This year Rama Navami is being celebrated on Friday the 19th of April. On this occasion, we are happy to present the Katha that is to be read as part of the Rama Navami Puja which is already available at our site - Here Thanks to our Satsanghi Vidya Rangarajan for making the text of the Katha available to all of us. -----------------------------------------------------------------------------------------------------------


    From - Kamala Subramaniam’s Bhagavatham

    The putrakama yaga was almost drawing to a close. Everyone was watching, all of a sudden, the fire seemed to burn with unearthly glow. Out of the fire rose a divine form. He was dark and he was clad in crimson silk. The entire yajnasala was illuminated by his presence. The king saw the divine being held in his hands a golden bowl with a silver covering. The celestial form spoke to the king in the midst of everyone. He said : “ I am a messenger from the creator Brahma. I have been commanded by the gods to hand you this vessel filled with payasa. Give it to your queens and they will bear you the sons for whom you have been aching since so many years.” The king prostrated before the divine being and accepted the bowl of payasa with great reverence. The divine being blessed him and vanished from his presence. The yaga had come to a glorious conclusion and rishis blessed the king and asked him to distribute the payasa to the queens. Kausalya , Sumitra and Kaikeyi the three queens shared the payasa. There was great joy in the hearts of the queens. The king Dasaratha was happy in the anticipation of the births of the children. The month of Chaitra was once again heralding its approach. Vasanta made its appearance felt by the pleasant breeze which was wafted across the ponds filled with lotuses and by the trees which were clad in soft fresh green. The month was Chaitra. It was the fortnight when the moon was waxing—Shuklapaksha—and it was the ninth day after the new moon. Five planets were in very auspicious position. The lagna was Karkataka and the planet Guru was rising with the moon. The star was Punarvasu. The lord of lords had assumed the form of human being for the good of mankind and was born as the son of Kausalya. Kausalya glowed with radiance like Aditi did, when Indra was born to her. When the next star Pushya appeared, under the meena lagna was born a son to Kaikeyi. The gentle Sumitra gave birth to twins when the next star Ashlesha appeared. The four sons of king Dasaratha were all the amshas of narayana and Kausalya’s son was Narayana himself. There was joy and nothing but joy in the hearts of all the people in Ayodhya. When the children were born divine instruments made music in the heavens and the gandharvas sang and danced out of happiness. They danced and sang because soon their woes would be at an end since Ravana would be killed. Flowers rained on the divine children. The king gave away gold and gifts of cows to Brahmins and others. Eleven days passed after the sons were born to the king. The preceptor Vasistha named Kausalya’s son as Rama. The son of Kaikeyi was named as Bharata and Sumitra’s two sons were named Lakshamana and Shatrughana. The king Dasaratha’s four sons were handsome, strong, powerful, righteous and respectful to their father and mothers and to their kulaguru who taught them the sacred lore, sage Vasistha. All the four were well versed in the art of fighting, riding and were very good archers like kshatriya princes. They were very humble and very soft-spoken. Dasaratha was the happiest man on the earth, surrounded as he was, by these four sons.
  • Satyanarayana Puja - Katha This is the story underlying the Satyanarayana Vrata and can be read along with the puja. The Katha has also been included as part of the full Puja text that can be downloaded in various Indian languages HERE. ---------------------------------------------------------------------------------------------------------- INTRODUCTION Lord Krishna says in Bhagavad Gita (Ch4.9) \\\\\\\" Janma Karma cha may divyam yevam yo veththi tha-thwathah....\\\\\\\" \\\\\\\" One who knows My divine birth and activities will not be born again\\\\\\\". Sri Sathyanarayana katha is one such activity of the Lord, by studying which we have every chance of being liberated. Sri Sathyanarayana katha forms a vital and integral part of this pooja. Not listening to the katha will be a major loss. Repeatedly hearing this story and meditating on its different aspects will make us more and more interested in the Lord and His activities. As the Lord Himself says further in Gita (Ch9.14) \\\\\\\"Sathatham keerthayantho maam yathanthascha dradhavrathaah: \\\\\\\"The mahaatmaas among devotees, always speak and sing My glories, and try with determination, to realize Me\\\\\\\" ōṁ śrī satyanārāyaṇāya namaḥ | ōṁ śrī satyanārāyaṇāya namaḥ | ōṁ śrī satyanārāyaṇāya namaḥ | CHAPTER 1 ōṁ śrī satyanārāyaṇāya namaḥ | ōṁ śrī satyanārāyaṇāya namaḥ | ōṁ śrī satyanārāyaṇāya namaḥ | Shri Sathyanaranayana katha is from Skandha purana, Reva kaanda. Sutha Puraanikji was the narrator of these stories, in Neimishaaranya to the rishis lead by Shounakji who were performing a 1000 year yajna for the benefit of mankind. Shounakaji and others now ask Suta Puranikji an important question. \\\\\\\"When a man has a desire, how can he fulfill that ethically sound desire? By worshipping whom, by what vrita, or tapas? Please let us know. Sutaji was pleased to know that this question they asked, was for the benefit of the mankind and not for their personal benefit, for, they had abandoned their homes and all desires. Sutaji said \\\\\\\"this question was also asked by Devarshi Naradaji once to Lord Narayana Himself; Let me tell you that story. Once Naradaji was traveling all over the worlds and finally came to Bhuloka, where he found almost everyone was suffering one or the other misery on account of their past Karmas and were not knowing how to extricate themselves from their untold miseries which were multiplying everyday on account of their ignorance. Being a Satjana his heart felt their agonies and immediately he reached Vaikunta, to Lord Narayana to find the right answer for getting the people out of their miseries. But when he sees the Lord, being a great devotee of the Lord, he forgets his purpose and starts praising the Lord. The Lord Narayana smiles at him and asks the purpose of his visit, knowing that normally Naradaji does not visit Him without a purpose. Naradaji tells Him what he saw and requests Him a panacea for all such miseries. The Lord is now happy at this question of Naradaji because of Naradaji’s intention of benefiting the world by seeking the right answer. The Lord said: Yes, there is a vrita called Sri Satyanarayana vrita which is not known to the inhabitants of the Bhuloka. This is a secret and yet since your interest is the benefit of the mankind, I shall narrate to you this vrita. This can be performed by anyone (anyone means it does not need an expert or a priest to worship the Lord - ANYONE of any caste, community, creed can worship the Lord directly) and very easily. One who does this, will get all the benefits and the pleasures of this world and will eventually get Moksha too. Now Narada wants to know more details of this vrita. The Lord says, this can be done any day, in the evening. Gather friends and relatives and perform this vrita with faith and devotion. The prasad for this vrita is known as Sapaad which is prepared thus: Take an equal measure of rava, Milk, Ghee, Banana, Sugar ( the measure should be 1 1/4 or multiples thereof ) cook it till all mix into a paste. The night should be spent in Bhajans and praise of the Lord. All those attending Pooja should be given food and respect. Thus the performer will get all his wishes fulfilled. End of Chapter 1 ōṁ śrī satyanārāyaṇāya namaḥ | ōṁ śrī satyanārāyaṇāya namaḥ | ōṁ śrī satyanārāyaṇāya namaḥ | CHAPTER 2 Sri Lord Narayana tells Narada the further story: There was an old and poor Brahmin in the city of Kashi. He was a man of virtue and yet extremely poor and was always begging for the next meal. Since the Lord is Viprapriya- (Brahmana priya means Lover of Brahmana- Brahmana means anyone on the devotional path ) - He came in the guise of an old Brahmin and accosted him \\\\\\\" Tell me my friend, what ails you?\\\\\\\". The brahmin replied \\\\\\\"I am an old and very poor man and I shall be grateful if you can tell me how to get rid of this poverty of mine which does not seem to leave me\\\\\\\". The Lord replied \\\\\\\"Why don’t you perform Sri Satyanarayana Vrita\\\\\\\", and He told him how to perform the Vrita. The poor man now desires to do this vrita and thinking over these thoughts of the Lord he goes to bed. He could not sleep on account of these thoughts. Again in the morning he had same thoughts and he says to himself, \\\\\\\"whatever I earn today by begging I shall use it to perform the vrita\\\\\\\". Since the Lord likes such feelings, (Bhavena Devam - Lord does not want our material possessions, he is won by the genuineness of our feelings) that day, he got plenty of money while begging and thus pleased, he took the necessary articles and performed the vrita. Very soon he became rich and had all the things of the world and thereafter he started performing the vrita every month and thus he enjoyed all the pleasures of the world and finally reached the Moksha too. Now Shaunakji and other rishis want to know how this vrita spread in the world. Also those who have heard the story, what benefits they got. Sutaji replies: Once when this brahmin was performing the Sri Satyanarayana Pooja there came to his house a woodcutter. He saw the pooja and wanted to know what it is and what are its fruits. The brahmin said, \\\\\\\"This is Sri Satyanarayana Pooja. Whatever desires you have in your mind will be fulfilled by performing this vrita. My own poverty and troubles all ended by my very decision to perform this vrita\\\\\\\". On hearing this, the woodcutter prostrates to the Lord, takes prasad, and decides to perform this pooja next day. He thought in his mind, \\\\\\\"Whatever amount I get from the sale of the wood tomorrow, I will use it for the performance of the vrita.\\\\\\\" That day he sold the wood for twice the price. Happily thinking of the Lord Satyanarayana he proceeds to do this pooja, inviting his friends and relatives. Thus performing regularly he became rich and happy and finally reached Satyaloka. End of Chapter II ōṁ śrī satyanārāyaṇāya namaḥ | ōṁ śrī satyanārāyaṇāya namaḥ | ōṁ śrī satyanārāyaṇāya namaḥ | CHAPTER III Suta Puranikji continues the story: Once there was a good king called Ulkamukha. He was wedded to truth and sense- control. Everyday he used to go to the temple, worship the Lord, distribute alms to the needy. Once he was performing Sri Satyanarayana Vrita on the banks of a river. At that time there came a merchant in a ship loaded with precious goods. He approached the king and wanted to know the details of the pooja and also its fruits. The king said, \\\\\\\"My friend, what we are doing is a vrita called Sri Satyanarayana Pooja. This is done with a desire to have progeny, wealth, property, etc. By this, we are worshipping Lord Narayana or Mahavishnu\\\\\\\". The merchant said, \\\\\\\"Please tell me the details as to how to perform this vrita, because I would like to have children whom I have not been fortunate to have till now.\\\\\\\" The king tells him the details of the vrita and the merchant returns home. He tells the details to his wife and they decide to perform this vrita if they get a child. Sometime later his wife Lilavathi became pregnant and delivered a girl who was named Kalavathi. Lilavathi reminded her husband about the vrita and he kept postponing it, till his daughter grew of age and was ready to be married. The father finds a suitable groom and marries her off and again forgot to perform the vrita although he had decided to do so at the time of marriage of his daughtier. The Lord now wanted to remind him. The merchant and his son-in-law were in a city called Ratnasara where king Chandrakethu was ruling. There was a theft at the palace and the burglars were chased by the police. The running burglar saw these two merchants resting near a tree and they left the booty with them and ran off. The police caught the two merchants with the stolen goods and they were straight away sent to the prison. The king himself overlooked to investigate. It is this time the merchant suddenly realized that this was all on account of his forgetting the promise to the Lord. At about this time, back home both Lilavathi and her daughter Kalavathi lost all their belongings due to thefts at home and were rendered beggars. During one such wandering trying to find some food Kalavathi sees Sri Satyanarayana Pooja being performed at one house. She goes in, hears the story and details and returns to tell her mother what had taken place. Lilavathi now knows that it is their forgetting to do the Pooja that had created all these problems. Next day she calls her relatives and friends and performs the Pooja, begs for forgiveness. Accordingly, the king had a dream that the merchants were innocent and he releases them on inquiry and gives them lot wealth. End of Chapter III ōṁ śrī satyanārāyaṇāya namaḥ | ōṁ śrī satyanārāyaṇāya namaḥ | ōṁ śrī satyanārāyaṇāya namaḥ | CHAPTER IV Suta Puranik continues the story: Thus released from the custody the merchants were returning home. They reached the outskirts of their town in their ship. The Lord in order to test them again comes in the form of an old Sanyasi and inquires as to what the load in the ship is. The merchant bluffs and says that it contains dried leaves. The sanyasi says \\\\\\\"Tathasthu\\\\\\\". When the merchant returns to the ship he finds that it does contain now dried leaves only. He swoons and when he regains his consciousness he realizes that these are doings of the Sanyasi whom he had cursorily dismissed earlier. He seeks him out and begs for forgiveness. The ever-merciful Lord again forgives him. Now that the merchant was near the town, he sends a messenger in advance to Lilavathi to let her know that they are on their way home. Lilavathi. tells her daughter to complete the Satyanarayana poola they were performing and goes ahead to meet her husband. Kalavathi does the pooja, but in a hurry to meet her husband, she neglects to take the prasad; and when she nears the anchorage, she does not find the ship nor her husband! It looked to her that they both sank/drowned. She swoons and now she decides to die. The merchant thinks that this must be on account of some fault on their part in ignoring the Lord and then and there he decides to do the pooja as a part of expiation from his side for mistakes of omission or commission. The Lord now pleased makes him realize that it is the daughter’s oversight in not accepting the prasad that has created this problem and now if she goes and takes the prasad, everything would be all right. Kalavathi returned to the altar and took prasad with all faith and reverence. And her husband returned and from then onwards, they all performed Sri Sathyanarayana Pooja regularly till the end of their life and finally after death, they reached Satyaloka. End of Chapter IV ōṁ śrī satyanārāyaṇāya namaḥ | ōṁ śrī satyanārāyaṇāya namaḥ | ōṁ śrī satyanārāyaṇāya namaḥ | CHAPTER V {5th chapter is important to us as we too tend to behave like the King in this story, in respect of other peoples’ pooja/worship/religion } In the woods of Nemisharanya Suta Puranikji continued the story narrating the greatness of this Vrita to Shounaka and other Rishis: In ancient times, there was a King called Angadwaja. He was good and righteous king {like all of us, good and righteous}; and yet once he ignored the prasad of Sri Satyanarayana Pooja and had to suffer very dearly to that. Once this king was returning from hunting the wild animals in the forests. He rested under a tree for a while. A few yards away a small group of cowherd boys had gathered to perform Sri Satyanarayana Pooja. They did not have anything except their daily bread they were carrying and a talkative among them became their priest and they played the game of doing a pooja. At the end of the pooja, they offered the prasad to the king who, out of contempt and pride, left it untouched. Pretty soon all his wealth was lost; his hundred children died and he now knew, being a good king that this was all on account of his contempt for those children’s pooja. Without any delay the king goes to that very spot where the cowherd boys had done the pooja earlier, gathers them all around him performs the Satyanarayana Pooja with all shraddha and bhakthi. Thus the king again got all his wealth and kingdom and kins. Suta now tells the Rishis that this Vrita is specially effective in Kaliyuga. This Lord of Lord is called Ishwara, Satyadeva, Sri Satyanarayana and by many other names. He alone has taken names and forms. One who reads this story and one who hears it will be rid of all woes and difficulties. ōṁ śrī satyanārāyaṇāya namaḥ ōṁ śrī satyanārāyaṇāya namaḥ ōṁ śrī satyanārāyaṇāya namaḥ
  • Mangala Gowri Puja - Katha This is the story underlying the Mangala Gowri Vrata and can be read along with the puja. The Katha has also been included as part of the full Puja text that can be downloaded in various Indian languages HERE. ---------------------------------------------------------------------------------------------------------- One of the ways in which the Pandavas spent their time during Vanavasa was listening to Lord Krishna’s narration of various Poojas and Vrathas to be performed by mankind for the fulfillment of desires. On one such occasion Dharma Raja asks Lord Krishna to narrate a Vratha that will increase the "Aayu"-- the life Span. Lord Krishna replies ‘Listen to me Yamanandana I will narrate a Unique Vratha, which not only increases the life span of Sons, but also removes the Vaidavyya - \Widowhood of a daughter. Listen to me with single minded devotion. In the olden times there was a city named Kundanipura, there lived a very good and famous merchant called Dharmapala. He was very rich. However his only problem was he had no children. A Sadhu used to come to their house for Bikhsha, and he would go back without taking anything from them. This was a daily routine. The merchant’s wife was very sad about this attitude of the Sadhu and seeks a solution from her husband. The merchant tells his wife not to worry, and instructs her to keep gold coins ready the next day and put it into the Sadhu’s hand before he left. The wife does the same the next day. The Sadhu becomes very angry; he tells her that he was not receiving anything from their house as they had no children and today by putting the Bhiksha forcibly, she had cheated him. So he curses her by saying "let you not have children". The merchant’s wife says that she did it because of her Aviveka and begs him to give her relief from the curse. The Sadhu takes. pity on her and tells her to ask her husband to wear black clothes, and go to the forest on a black horse until the horse slips, the place where the horse slips needs to be dug until he finds the temple of Devi, perform pooja to the Devi and she will solve their problem. As per the instructions of the Sadhu the merchant goes to the forest wearing black clothes riding a black horse. The forest was very thick and fearful and full of wild animals. He goes on until he finds a lovely pond full of lotus flowers. He refreshes himself and his horse and goes on, until the horse slips. The merchant starts digging the place until he finds the temple of a Devi. The temple was surrounded with lovely flowering and fruit bearing trees. The walls of the temple were of Gold and precious gems. He enters the temple with devotion and performs Pooja to the Goddess. The Devi is pleased for having received such a wonderful Pooja in the forest, appears before him and tells him to ask for a boon. He tells the Devi that he is very sad as he had no children. The Devi tells him that he is destined not to have children, hence she asks him to choose between a daughter who becomes a widow soon, a wonderful son with a short life or a blind son with a long life. The merchant chooses a wonderful son with a short life. The Devi Instructs him to pick a mango fruit by climbing on the Ganapathy in front of the temple and give it to his wife, and their desires will be fulfilled. The merchant becomes very happy and goes to the tree and plucks one fruit, he sees a lot of fruits on the tree and plucks more, when he comes down he has only one fruit, not satisfied he climbs again and plucks more fruits and the result is the same everytime. During all his attempts he was climbing on the Lord Ganeshas Idol to pluck the fruits. Lord Ganesha becomes angry at the greed of the merchant and curses him that his son will die at the age of 16, by snake bite. The sad merchant returns home and gives the fruit to his wife. They get a beautiful son. They name him “Shiva," perform his upanayana at the age of 8 and when he is 10 years old the wife asks the merchant to get his son married. The merchant tells her that he has decided to send his son on Kashi Yatra and after he returns they can arrange for his marriage. They send their son along with his uncle for the Yatra. Both the boy and his uncle on their way to Kashi reach a city called Pratishtanagara. In a garden they see a few young ladies fighting, a girl curses another young girl called Susheela as being unfortunate and to become a widow soon. Susheela who is very pretty and shining like gold, is unperturbed she replies " Your curse will have no effect on me, as my mother performs a Pooja called "Sri Mangala Gowri Vratha", The Pooja is so powerful that even in the surroundings where the Pooja is performed , no ladies will be widowed. The Uncle of the boy Shiva who was watching this feels that, if the mother of Susheela blesses Shiva, possibly he may not die young. So they follow the girl and start living in the temple near the girl’s house. Susheela’s father by name Hari was very devoted to the Deity of the temple and he never used to take any step in his life without the permission of the God. He decides to get his daughter married, so he goes with his wife to the temple to ask permission from the Deity. They request Lord Shiva of the temple not getting any answer, they approach the Goddess of the temple. The uncle of Shiva who was very clever, makes use of the opportunity, hides behind the idol of the Devi and tells Susheela’s parents to get their.daughter married to a man called Shiva who is a stranger to the city. Next day the uncle of Shiva approaches Susheela’s parents and tells them that he has come with a boy called Shiva and is looking out for a suitable bride, and asks them for the hand of Susheela for Shiva. The parents of Susheela readily agree. On the night of their marriage, when they were asleep Sree Mangala Gowri appears in Susheela’s dream as her mother and tells her that a big snake is coming to bite her husband and asks her to wake up give the snake milk, keep a pot so that the snake enters into the pot and close the pot with a cloth. Susheela wakes up and sees a very big snake approaching her husband fast, she gives milk to the Snake and keeps a pot The snake• gets into the pot and she ties it with a doth. After that Shiva wakes up and tells her that he is hungry. She gets sweets for him to eat. He eats the sweets, washes his hands and keeps his ring in the vessel and goes to sleep. Next day morning he leaves the house. In the morning Susheela wakes up and takes the blessings of her mother. Now as the bridegroom had gone Lord Shiva himself appears in the guise of Susheela’s husband. Susheela tells her mother that this is not her husband, listening to which the Lord Shiva in the guise of groom disappears. Everyone was worried and start looking out for Shiva. They do Annadhana to get back the groom. They set up an Annachatra, Susheela used to wash the feet of people keeping her husband’s ring and her mother used to pour water. Hari her father and brothers used to serve them with food and look after their comforts, this went on for some tlme. Meanwhile Shiva and his Uncle went to City of Kashi, did a lot of Dhana and Dharma. Shiva completes 16 years and dreams that he is being taken away by Yamadhutas, and Lord Shiva came and saved him. The Uncle of Shiva becomes very happy that they got rid of a big problem. They hear from people the fame of the Annadhana being performed by Susheela’s parents and the praise of the qualities of Susheela. When they go there, Susheela washes the feet of her husband and recognizes him. The parents of Susheela were very happy and give the son-in-law all respect and a lot of wealth. Meanwhile the parents of Shiva were very worried about the whereabouts of their Son who would die soon due to the short life span. Some messengers tell them all the news about Shiva, his marriage with Susheela and their well being. They were very happy and receive Shiva and Susheela with all pomp. They hear from their daughter-in-law the way to perform the “Sri Mangala Gowri Vratha" and get her to perform the Vratha. This Vratha needs to be performed on Tuesdays, during Sravana Masa. The people performing the vratha need to fast. The Pooja of the Devi needs to be performed with Sraddha and Bhakti. Om Sri Mangala Gowryay Namaha.
  • Vara Mahalakshmi Puja - Katha This is the story behind the celebration of the Varalakshmi Vrata and can be read along with the puja. The Katha has also been included as part of the full Puja text that can be downloaded in various Indian languages HERE. ---------------------------------------------------------------------------------------------------------- Suta Puranika addresses Shaunaka and other rishis thus: "Let me tell you a story about a Vrita which gives all the benefits and pleasure of this world to women. This Vrita was once narrated by Lord Parameshwara to Parvathi". One day Parvati Devi approaches Lord Parameshwara who is seated in a golden throne studded with jewels. She prostrates and asks him thus: "Lord, is there any way by which women in Bhuloka can attain wealth, property, progeny and be happy. Please tell me by worshipping whom, by what Vrita and also if that Vrita was performed by anybody in the past". Parameshwar replies: "Manohari, yes there is a Varalaxmi Vrita which should be performed by women in Shravana Masa on the Friday before the full moon day of shukla paksha". He further narrates the details of Shri Varalaxmi Vrita. In Kundina city of Magadha Desha, there lived a pativrita saadvi by name Charumati. Everyday she woke up early in the morning, worshipped her husband with devotion, served her in-laws with respect and she remained pleasant in her manners all thru the day. One night in her dream, Charumati saw Goddess Laxmi who said "I'm Varalaxmi Devi and I've appeared before you as I'm extremely pleased with you. If you worship me on the Friday before Shravana Shukla Poornima, I'll grant all your wishes". In her dream itself, Charumati praised Varalaxmi Devi thru various stotras and says, "O Jagajjanani, only with your blessings people can become scholars, affluent and contented. It is my ' poorva janma sukrita' to have you appear in my dream'. Pleased by Charumati's humility, Laxmi showered boons on her and disappeared. Charumati immediately woke up and explained her dream to her husband, in-laws and companions and all of them encouraged her to perform the pooja as told by the Goddess. All of them eagerly waited for the day. On that Friday, they woke up early in the morning, took bath and wore silk sarees and then cleaned the whole house with 'gomaya', decorated the altar, placed the kalasham on the newly harvested rice, invited Goddess Varalaxmi and performed the pooja with all shraddha and bhakti. They tied the holy thread with 9 knots around their right wrist, offered various food items to the Goddess and did 'pradakshina namaskaras'. By the time they did 3 pradakshina namaskaras, by Laxmi's blessings, they were decked with jewels like anklets, bangles and such other ornaments studded with nine precious stones. Their houses turned gold and they possessed horses, elephants and chariots. Charumati and her companions honoured brahmins with 'dakshina tambula', received their blessings and ate the prasadam with reverence. Ever since, Charumati and other ladies performed this Vrita regularly and lived happily. Lord Parameshwar concludes saying, 'Parvati, this supreme Vrita can be performed by anybody (without the barrier of the varnas) and the performer will get all their wishes fulfilled. One who reads this story and one who listens to this story will attain success and benevolence with the blessings of Shri Varamahalaxmi". OM SRI VARA MAHAA LAKSHMYAI NAMAH
  • The Birth of Lord Krishna Happy Janmashtami to all our readers. This year the Janmashtami is being celebrated today and tomorrow. On this occassion, we are happy to present the Katha that is to be read as part of the Janmashtami Puja which is already available at our site - Here . Thanks to our Satsanghi Vidya Rangarajan for making the text of the Katha available to all of us. -----------------------------------------------------------------------------------------------------------


    From - Kamala Subramaniam’s Bhagavatha

    Lord Narayana who is the soul of the Universe, who is the refuge of everyone, entered the mind of Vasudeva. People were amazed to see the glow that emanated from Vasudeva. He shone like noonday sun since the Lord had found an abode in him. Devaki received in her the embodiment of auspiciousness, the essence of all wealth and glory of the Universe, the soul of the Universe, the indestructible atman which resides in every living and non living things. Devaki had the great fortune of becoming the mother of the Lord of the Lords. Like the East glows with the newly risen moon, she looked beautiful. Her form was radiant. But the world could not see it since she was captive in the house of Kamsa. Her glory was hidden like a lamp placed inside a pot; like Saraswati, the goddess of learning is hidden in the mind of a pandit who is greedy about his learning and refuses to impart with others. Kamsa, however knew that she was glowing with an unearthly light. Devaki was holding the lord in her womb and the entire house was bathed in a strange light since she was there.Her lips bore a beautiful smile and Kamsa, looking at her spoke to himself and said
    “Devaki has never looked like this before. It seems to me this strange glow in her is there because of the child that is to be born. I think it is Narayana who is to be born and that is why she looks so very beautiful. I must take proper precautions lest he should do what he was promised to do! I do not want to die. I could kill her now. But then she is a woman; she is my sister and she is with the child. Each killing in itself is an unforgivable crime and the world will condemn me if I kill her now. All my fame and all my wealth and even my life-span will suffer because of this sin. Is it not the fact that a man who lives in constant association with terrible deeds is but a walking corps? When he is alive people will curse him and when he dies he will go to the hell, which goes by the name of Andhatmas.
    Kamsa desisted from killing his sister and awaited for the birth of the child with impatience. The thoughts of the coming child had become with him an obsession. While sitting down on a seat he would suddenly stop and look at the seat since he thought he saw a child on the seat. He would tell himself, there was a child on the seat and I was about to sit on it ! Terrible ! He would then go tot bed and try to lie down and there too he would see the child. He would move away from there and stand far away. Looking down he would see a child at his feet. He would go and sit down to eat . Instead of food he would see child on the plate. He would get up in disgust and walk from there. At every step the child would persist on his way. To Kamsa, the entire world seemed to be pervaded by the Lord of The Lords in the form of a mere child. The time was drawing near. Brahma, Mahadeva and all the devas went to the presence of Devaki and stood in front of her with folded palms and praised the Lord. They said “salutations to Thee, O Lord, you were gracious to take different forms at different times to save us from despair. You were Matsya, Hayagreeva, Kurma, Narasimha, Varaha, Hamsa, Parashurama, Rama Yadna and Kapila. Many other forms were assumed by you. Now, when the earth needs you, please save the world form the great suffering she is undergoing. We bow down to you.” They then spoke to Devaki and said you are fortunate princess, since you will be the mother of Narayana himself. Adishesha is already born to you and this child which is to be born will be the saviour of the world. You need have no more fear of Kamsa. His days are numbered. Having pacified her and encouraged her, Brahma and rest of the celestial hosts vanished from their presence. The time was auspicious. It had the charm of all the six seasons. The planets and the stars were in the position from where they showered peace and joy to the world. The four quarters were clear and placid and the star Rohini was in the ascent, the star which is governed by Prajapati. The sky was clear and studded with stars which were shining brightly. The waters in the river were clear and sweet. The lakes were filled with flowers, lotuses and utpalas. The trees were covered with flowers. The gentle breeze was flowing and it brought intense scents of the flowers with it. The fire which were kindled by the Brahmins were burning without smoke and an air of peace and tranquility pervaded the earth. The mind of all men were happy for no reasons, only Kamsa was unhappy. The divine dundubhi was being played in the havens, kinnaras were singing and so were Gandharvas. Siddhas and Charanas were chanting the words of praise. The Apsaras and Vidyadharas women were dancing with abandon. The Devas and Rishis showered flowers on the earth. There was heard a great rumbling from the clouds which was like roar of the ocean. It was midnight. The Muhurtha was “Abhijeet” and Narayana, who is in the hearts of everyone, was born to Devaki, wife of Vasudeva. Devaki gave birth to Narayana like the east brings the glorious moon. The story of the lord Krishna’s birth shows how loving and powerful Lord is. Whenever evil in the world becomes unbearable God himself comes to save us in the form of incarnation like Lord Krishna. Not even a mightiest evil can do anything against God. Hence daily we should pray to god and remember him by repeatedly chanting his name in everything we do. OM KRISHNAYA NAMAHA.              
  • Abirami Anthathi The Abirami Anthathi is a divine, lyrical song on Goddess Abirami which has 100 verses. The term "Anthaathi" refers to the particular style of composition wherein each new stanza begins with the same word that was used to end the previous stanza. The beauty of this Anthathi is the story behind it and that it was composed ad hoc by Abirami Pattar (Subramaniya Iyer) on the spur of the moment and with intense devotion. As per the legend, Abirami Pattar was used to being lost in devotion with his mind completely absorbed in thoughts of the Goddess Abirami. Incidentally the term "Abirami" itself can be interpreted as one who fascinates at every moment or in great excess. It is hence no surprise that Abirami Pattar was mesmerized by the Goddess. He used to live in the temple and was regarded as a mad man by the common populace who could not understand his devotion. On one occasion, Raja Saraboji, the Maratha Raja of Thanjavur who ruled over the land, visited the temple to pay homage to Lord Shiva. Some of the jealous priests in the temple, made false stories about him and asked the king to test him saying that he was arrogant. As Pattar was an almanac pundit, the king asked him what day it was. Since Abirama Pattar could see nothing other than the shining beautiful face of the Goddess before him, he said that it was a full-moon day. On his continued insistence, the King became angry and ordered to burn him alive if his words (i.e., Full Moon Day) fail. He was chained and placed on a hanging platform with burning fire underneath. Understanding his folly, the Pattar appeals to the Goddess and composed the Anthathi on the spur of the moment to make the Goddess appear and save him. In the end, the Goddess Abirami who was pleased and is said to have appeared before him and thrown her diamond ear-rings in to the sky which enlightened the whole sky like a full bright moon (This event happened when he was singing songs around 65-70). Such was the beauty of the Abirami Anthaathi and the greatness of Abirami Pattar's devotion.
    The audio has been made available by Mrs. Rajeshwari Yegnanarayanan, Mrs. Priya Sethuraman and Mrs. Girija exclusively for Mantraaonline. We thank them for this wonderful and melodious contribution.
    [mp3player width=150 height=100 config=fmp_jw_widget_config.xml file=] Given below is the text. We welcome you to listen to and learn the Abirami Anthaathi, one of the greatest compositions of our times. English Tamil English - Credits, Courtesy -
      thaar amar konRaiyum chaNbaka maalaiyum chaaththum thillai Urardham baakaththu umai mainthanE!-ulaku Ezhum peRRa cheer abiraami anthaathi eppOthum endhan sinthaiyuLLE- kaar amar MEnik kaNapathiYE!-niRkak katturaiYE. --- kaappu 1: uthikkinRa chenkathir, uchchith thilakam, uNarvudaiyOr madhikkinRa maaNikka, maathuLampOthu, malarkkamalai thuthikkinRa min kodi, men kadik kunkuma thOyam-enna vidhikkinRa mEni abiraami, enthan vizhuth thuNaiyE: 2: thuNaiyum, thozhum theyvamum peRRa thaayum, suruthikaLin paNaiyum kozhunthum pathikoNda vErum-pani malarppoong kaNaiyum, karuppuch chilaiyum, men paasaankusamum, kaiyil aNaiyum thiripura sundhari-aavathu aRinthanamE. 3: aRinthEn, evarum aRiyaa maRaiyai; aRinthukoNdu cheRinthEn, ninadhu thiruvadikkE;- thiruvE!- veruvip piRinthEn, nin anpar perumai eNNaatha karuma nenchaan, maRinthE vizhum narakukku uRavaaya manidharaiyE. 4: manidharum, thEvarum, maayaa munivarum, vandhu, chenni kunidharum chEvadik kOmaLamE! konRai vaarsadaimEl panidharum thinkaLum, paampum, bakeeradhium padaiththa punidharum neeyum en pundhi enNnNaaLum porundhukavE. 5: porundhiya muppurai, cheppu uraicheyyum puNar mulaiyaaL, varundhiya vanchi marunkul manOnmaNi, vaar chadaiyOn arundhiya nanchu amudhu aakkiya ambikai, ambuyamEl thirundhiya sundhari, andhari-paadham en chenniyathE! 6: chenniyathu, un pon thiruvadith thaamarai! chindhaiyuLLE manniyathu, un thiru manthiram;- chindhura vaNNap peNNE!- munniyanNin adiyaarudan koodi, muRai muRaiyE panniyadhu, enRum unthan paramaakama paththathiyE. 7: thathiyuRu maththin chuzhalum en aavi, thaLarvu ilathu Or kadhiyuRuvaNNam karudhu kaNdaay-kamalaalayanum, madhiyuRuvENi makizhnNanum, maalum, vaNanki, enRum thuthiyuRu chEvadiyaay! chinthuraanana sundhariyE! 8: sundhari endhai thuNaivi, en paachaththodarai ellaam vandhu ari chindhura vaNNaththinaaL, makidan thalaimEl andhari, neeli, azhiyaadha kannikai, aaraNaththOn kam thari kaiththalaththaaL-malarththaaL en karuththanavE 9: karuththana endhaithan kaNNana, vaNNak kanakaveRpin peruththana, paal azhum piLLaikku nalkina, pEr aruLkoor thiruththana paaramum; aaramum, chenkaich chilaiyum, ambum, muruththana mooralum, neeyum, ammE! vandhu enmun niRkavE. 10: ninRum irunthum kidandhum nadandhum ninaippathu unnai; enRum vaNankuvadhu un malarth thaaL!-ezhuthaamaRaiyin onRum arumporuLE! aruLE! umaiyE! imayaththu anRum piRanthavaLE! azhiyaa muththi aanandhamE! 11: aanandhamaay, en aRivaay, niRaintha amudhamumaay, vaan andhamaana vadivu udaiyaaL, maRai naankinukkum thaan andhamaana, charaNaaravindham-thavaLa niRak kaanam tham aadaranku aam embiraan mudik kaNNiathE. 12: kaNNiyathu un pukaz, kaRpathu un naamam, kachindhu pakthi paNNiyathu un iru paadhaampuyaththil, pakal iravaa naNNiyathu unnai nayanthOr avaiyaththu-naan muNnceytha puNNiyam Ethu? en ammE! puvi Ezhaiyum pooththavaLE! 13: pooththavaLE, puvanam pathinaankaiyum! pooththavaNNam kaaththavaLE! pin karanthavaLE! kaRaikkaNdanukku mooththavaLE! enRummoovaa mukunthaRku iLaiyavaLE! maaththavaLE! unnai anRi maRRu Or theyvam vandhippathE? 14: vandhippavar unnai, vaanavar thaanavar aanavarhaL; chindhippavar, nalthichaimukaa naaraNar; chindhaiyuLLE pandhippavar, azhiyaap paramaanandhar; paaril unnaich chandhippavarkku eLithaam empiraatti! nin thaNNaLiyE: 15: thaNNaLikku enRu, munnE pala kOdi thavankaL cheyvaar, maN aLikkum chelvamO peRuvaar? madhi vaanavar tham viN aLikkum chelvamum azhiyaa muththi veedum, anRO?- paN aLikkum chol parimaLa yaamaLaip painkiLiyE! 16: kiLiyE, kiLaiNYar manaththE kidanthu kiLarnthu oLirum oLiyE, oLirum oLikku idamE, eNNil onRum illaa veLiyE, veLi mudhal poodhankaL aaki virindha ammE!- aLiyEn aRivu aLaviRku aLavaanadhu adhichayamE. 17: adhichayam aana vadivu udaiyaaL, aravindham ellaam thudhi chaya aanana sundharavalli, thuNai irathi pathi chayamaanathu apachayam aaka, mun paarththavardham mathi chayam aaka anRO, vaama paakaththai vavviyathE? 18: vavviya paakaththu iRaivarum neeyum makizhnNthirukkum chevviyum, unkaL thirumaNak kOlamum, chindhaiyuLLE avviyam theerththu ennai aaNdapoR paadhamum aakivandhu- vevviya kaalan enmEl varumpOthu-veLi niRkavE! 19: veLinNinRa niNndhirumEniyaip paarththu, en vizhiyum nenchum kaLinNinRa veLLam karaikaNdadhu; illai; karuththinuLLE theLinNinRa NYaanam thikazhkinRathu; enna thiruvuLamO?- oLinNinRa kONankaL onpathum mEvi uRaipavaLE! 20: uRaikinRa nin thirukkOyil-nin kELvar oru pakkamO, aRaikinRa naan maRaiyin adiyO mudiyO, amudham niRaikinRa veN thinkaLO, kanchamO; enthan nenchakamO, maRaikinRa vaarithiyO?- pooraNaachala mangalaiyE! 21: mankalai, chenkalasammulaiyaaL, malaiyaaL, varuNach chanku alai chenkaich chakala kalaamayil thaavu kankai pongu alai thankum purichadaiyOn pudaiyaaL, udaiyaaL pinkalai, neeli, cheyyaaL, veLiyaaL, pachum peNkodiyE. 22: kodiyE, iLavanchik kombE, enakku vambE pazhuththa padiyE maRaiyin parimaLamE, pani maal imayap pidiyE, piraman mudhalaaya thEvaraip peRRa ammE! adiyEn iRanthu inku inip piRavaamal vandhu aandu koLLE. 23: koLLEn, manaththil nin kOlam allaathu; anbar koottanthannai viLLEn; parachamayam virumbEn; viyan moovulakukku uLLE, anaiththinukkum puRambE, uLLaththE viLaintha kaLLE, kaLikkunkaLiyE, aLiya en kaNmaNiyE! 24: maNiyE, maNiyin oLiyE, oLirum maNi punaintha aNiyE, aNiyum aNikku azhakE, aNukaathavarkkup piNiyE, piNikku marunthE, amarar peru virundhE!- paNiyEn, oruvarai nin pathma paadham paNinthapinnE. 25: pinnE thirinthu, un adiyaaraip pENi, piRappu aRukka, munnE thavankaL muyanRu koNdEn;- mudhal moovarukkum annE! ulakukku abiraami ennum arumarunthE!- ennE?-ini unnai yaan maRavaamal ninRu EththuvanE. 26: Eththum adiyavar, eerEzh ulakinaiyum padaiththum kaaththum azhiththum thiripavaraam;- kamazhpoonkadambu chaaththum kuzhal aNangE!- maNam naaRum nin thaaLiNaikku en naath thanku punmozhi ERiyavaaRu; nakaiyudaiththE. 27: udaiththanai vanchap piRaviyai, uLLam urukum anbu padaiththanai, pathma padhayukam choodum paNi enakkE adaiththanai, nenchaththu azhukkaiyellaam nin arutpunalaal thudaiththanai,- sundhari - nin aruL EthenRu cholluvathE. 28: chollum poruLum ena, nadam aadum thuNaivarudan pullum parimaLap poongodiyE! nin pudhumalarth thaaL allum pakalum thozhumavarkkE azhiyaa arasum chellum thavanNeRiyum, chivalOkamum chiththikkumE. 29: chiththiyum chiththi tharum theyvam aakith thikazhum paraa chakthiyum, chakthi thazhaikkum chivamum, thavam muyalvaar muththiyum, muththikku viththum, viththu aaki muLaiththu ezhuntha puththiyum, puththiyinuLLE purakkum puraththai anRE. 30: anRE thaduththu ennai aaNdukoNdaay; koNdathu alla eNnkai nanRE unakku? ini naan en cheyinum nadukkadaluL chenRE vizhinum, karaiyERRukai nin thiruvuLamO!- onRE, pala uruvE, aruvE, en umaiyavaLE! 31: umaiyum umaiyorupaakanum, Eka uruvil vandhu inku emaiyum thamakku anbu cheyyavaiththaar; ini eNNuthaRkuch chamaiyankaLum illai; eenReduppaaL oru thaayum illai; amaiyum amaiyuRu thOLiyarmEl vaiththa aachaiyumE. 32: aachaik kadalil akappattu, aruLaRRa andhakan kaip paachaththil allaRpada irunthEnai, nin paadham ennum vaachak kamalam thalaimEl valiya vaiththu, aaNdu koNda nEchaththai en cholluvEn?- eechar paakaththu nErizhaiyE! 33: imaikkum vinaivazhiyE adum kaalan, enai nadunga azhaikkum pozhuthu vandhu, 'anchal' enpaay! aththar chiththam ellaam kuzhaikkum kaLapak kuvimulai yaamaLaik kOmaLamE! uzhaikkum pozhuthu, unnaiyE annaiyE enpan OdivandhE 34: vandhE charaNam pukum adiyaarukku, vaanulakam thanthE parivodu thaan pOy irukkum--chathurmukamum, painN thEn alankal paru maNi aakamum, paakamum, poR chenN thEn malarum, alar kathir NYaayiRum, thinkaLumE. 35: thinkat pachuvin maNam naaRum cheeRadi chenni vaikka enkatku oru thavam eythiyavaa, eN iRantha viNNOr-- thankatkum inthath thavam eythumO?- tharankak kadaluL veNG kaN paNi aNaimEl thuyilkoorum vizhupporuLE! 36: poruLE, poruL mudikkum pOkamE, arum pOkam cheyyum maruLE, maruLil varum theruLE, en manaththu vanchaththu iruL Ethum inRi oLi veLi aaki irukkum uNnthan aruL Ethu!- aRikinRilEn, ambuyaathanaththu ambikaiyE! 37: kaikkE aNivathu kannalum poovum; kamalam anna meykkE aNivathu veN muththumaalai; vida aravin paikkE aNivathu paNmaNik kOlaiyum, pattum; ettuth thikkE aNiyum thiru udaiyaanidam chErpavaLE! 38: pavaLak kodiyil pazhuththa chevvaayum, panimuRuval thavaLath thiru nakaiyum thuNaiyaa, enkaL chankaranaith thuvaLap poruthu, thudiyidai chaaykkum thuNai mulaiyaaL-- avaLaip paNimin kaNdeer, amaraavathi aaLukaikkE. 39: aaLukaikku, uNnthan adiththaamaraikaL uNdu; andhakanpaal meeLukaikku, uNnthan vizhiyin kadai uNdu; mEl ivaRRin mooLukaikku, en kuRai, nin kuRaiyE anRu;-muppurankaL! maaLukaikku, ambu thoduththa villaan, pankil vaaNuthalE! 40: vaaL-nuthal kaNNiyai, viNNavar yaavarum vandhu iRainchip pENuthaRku eNNiya emperumaattiyai, pEthai nenchil kaaNuthaRku aNNiyaL allaatha kanniyai, kaaNum--anbu pooNuthaRku eNNiya eNNam anRO, mun chey puNNiyamE! 41: puNNiyam cheythanamE-manamE!- pudhup pooNG kuvaLaik kaNNiyum cheyya kaNavarum koodi, nam kaaraNaththaal naNNi inkE vandhu tham adiyaarhaL nadu irukkap paNNi, nam chenniyin mEl pathma paadham padhiththidavE. 42: idankoNdu vimmi, iNaikoNdu iRuki, iLaki, muththu vadankoNda konkai-malaikoNda iRaivar valiya nenchai nadankoNda koLkai nalam koNda naayaki, nal aravin vadam koNda alkul paNimozhi--vEdhap paripuraiyE! 43: paripurach cheeRadip paachaankuchai, panchapaaNi, iNnchol thiripura sundhari, chindhura mEniyaL theemai nenchil purivara, vancharai anchak kuni poruppuchchilaik kai, eri purai mEni, iRaivar chempaakaththu irunthavaLE. 44: thavaLE ivaL; enkaL sankaranaar manai mankalamaam avaLE, avardhamakku annaiyum aayinaL; aakaiyinaal, ivaLE kadavuLar yaavarkkum mElai iRaiviyum aam; thuvaLEn; ini oru theyvam uNdaaka meyth thoNdu ceythE. 45: thoNdu cheyyaathunNin paadham thozhaathu, thuNinthu ichchaiyE paNdu cheythaar uLarO, ilarO? ap parisu adiyEn kaNdu cheythaal adhu kaithavamO, anRich cheythavamO? miNdu cheythaalum poRukkai nanRE, pin veRukkai anRE. 46: veRukkum thakaimaikaL cheyyinum, tham adiyaarai mikkOr poRukkum thakaimai pudhiyathu anRE,-pudhu nanchai uNdu kaRukkum thirumidaRRaan idappaakam kalantha ponnE!- maRukkum thakaimaikaL cheyyinum, yaanunnai vaazhththuvanE. 47: vaazhumpadi onRu kaNdu koNdEn; manaththE oruvar veezhumpadi anRu; viLLumpadi anRu; vElai nilam Ezhum paru varai ettum, ettaamal iravu pakal choozhum chudarkku naduvE kidanthu chudarhinRathE. 48: chudarum kalaimathi thunRum chadaimudik kunRil onRip padarum parimaLap pachchaik kodiyaip padhiththu nenchil idarum thavirththu imaippOthu iruppaar, pinnum eythuvarO- kudarum kozhuvum kuruthiyum thOyum kurampaiyilE. 49: kurambai aduththu kudipukka aavi, veNG kooRRukku itta varambai aduththu maRukkum appOthu, vaLaikkai amaiththu, arambai aduththu arivaiyar choozha vandhu, 'anchal' enpaay-- narambai aduththu ichai vadivaay nNinRa naayakiyE! 50: naayaki, naanmuki, naaraayaNi, kai naLina pancha chaayaki, chaambavi, chankari, chaamaLai, chaathi nachchu vaay aki maalini, vaaraaki, choolini, maadhanki enRu aaya kiyaathiyudaiyaaL charaNam-araN namakkE. 51: araNam poruL enRu, aruL onRu ilaatha achurar thankaL muraN anRu azhiya munintha pemmaanum, mukunthanumE, 'charaNam charaNam' ena nNinRa nNaayaki than adiyaar, maraNam piRavi iraNdum eythaar, intha vaiyakaththE. 52: vaiyakam, thurakam, mathakari, maa makudam, chivikai peyyum kanakam, peruvilai aaram,--piRai mudiththa Iyan thirumanaiyaaL adith thaamaraikku anbu munbu cheyyum thavamudaiyaarkku uLavaakiya chinnankaLE. 53: chinnaNY chiRiya marunkinil chaaththiya cheyya pattum pennam periya mulaiyum, muththaaramum, pichchi moyththa kannankariya kuzhalum, kaN moonRum, karuththil vaiththuth thannanthani iruppaarkku, ithu pOlum thavam illaiyE. 54: illaamai cholli, oruvar thampaal chenRu, izhivupattu nillaamai nenchil ninaikuvirEl, niththam needu thavam kallaamai kaRRa kayavar thampaal oru kaalaththilum chellaamai vaiththa thiripurai paadhankaL cErmiNnkaLE. 55: min aayiram oru mey vadivu aaki viLankukinRathu annaaL, akam makizh aananthavalli, arumaRaikku munnaay, nadu enkum aay, mudivu aaya mudhalvithannai unnaathu ozhiyinum, unninum, vENduvathu onRu illaiyE. 56: onRaay arumbi, palavaay virinthu, iv ulaku enkumaay ninRaaL, anaiththaiyum neenki niRpaal--enRan, nenchinuLLE ponRaathu ninRu purikinRavaa! ip poruL aRivaar-- anRu aalilaiyil thuyinRa pemmaanum, en aiyanumE. 57: aiyan aLanthapadi iru naazhi koNdu, aNdam ellaam uyya aRam cheyum unnaiyum pORRi, oruvar thampaal cheyya pachunthamizhp paamaalaiyum koNdu chenRu, poyyum meyyum iyampavaiththaay: ithuvO, uNnthan meyyaruLE? 58: aruNaampuyaththum, en chiththaampuyaththum amarnNthirukkum tharuNaampuyamulaith thaiyal nallaaL, thakai chEr nNayanak karuNaampuyamum, vadhanaampuyamum, karaampuyamum, charaNaampuyamum, allaal kaNdilEn, oru thanchamE. 59: thancham piRithu illai eethu allathu, enRu un thavanNeRikkE nencham payila ninaikinRilEn; oRRai neeLchilaiyum anchu ambum ikku alaraaki ninRaay: aRiyaar eninum panchu anchu mel adiyaar, adiyaar peRRa paalaraiyE. 60: paalinum chol iniyaay! pani maa malarp paadham vaikka-- maalinum, thEvar vaNanka ninROn konRai vaar chadaiyin mElinum, keezhnNinRu vEdhankaL paadum meyp peedam oru naalinum, chaala nanRO--adiyEn mudai naayth thalaiyE? 61: naayEnaiyum inku oru poruLaaka nayanthu vandhu, neeyE ninaivinRi aaNdu koNdaay; nNinnai uLLavaNNam pEyEn aRiyum aRivu thanthaaY; enna pERu peRREn!-- thaayE, malaimakaLE, chenkaN maal thiruth thankaichchiyE. 62: thankach chilai koNdu, thaanavar muppuram chaayththu, madha veNG kaN uri pOrththa chenchEvakan meyyadaiyak konkaik kurumbaik kuRiyitta naayaki, kOkanakach cheNG kaik karumbum, malarum, eppOthum en chinthaiyathE. 63: thERumpadi chila Ethuvum kaatti, mun chelkathikkuk kooRum poruL, kunRil kottum thaRi kuRikkum--chamayam aaRum thalaivi ivaLaay iruppathu aRinthirunthum, vERum chamayam uNdu enRu koNdaadiya veeNarukkE. 64: veeNE pali kavar theyvankaLpaal chenRu, mikka anbu pooNEn; unakku anbu pooNdukoNdEn; ninpukazhchchi anRip pENEn, oru pozhuthum; thirumEni prakaacham anRik kaaNEn, iru nilamum thichai naankum kakanamumE. 65: kakanamum vaanum puvanamum kaaNa, viR kaaman ankam thakanam mun cheytha thavamperumaaRku, thadakkaiyum chem mukanum, munNnNaaNnku irumoonRu enath thOnRiya moothaRivin makanum uNdaayathu anRO?--valli! nee cheytha vallabamE! 66: vallabam onRu aRiyEn; chiRiyEn; nNin malaradich chey pallavam allathu paRRu onRu ilEn; pachum poR poruppu-- villavar thammudan veeRRiruppaay! vinaiyEn thoduththa chol avamaayinum, nNin thiru naamankaL thOththiramE. 67: thOththiram cheythu, thozhuthu, min pOlum nNin thORRam oru maaththiraip pOthum manaththil vaiyaathavar--vaNmai, kulam, kOththiram, kalvi, kuNam, kunRi, naaLum kudilkaL thoRum paaththiram koNdu palikku uzhalaanNiRpar--paar enkumE. 68: paarum, punalum, kanalum, veNG kaalum, padar vichumbum, oorum muruku chuvai oLi ooRu oli onRupadach chErum thalaivi, chivakaama sundhari, cheeRadikkE chaarum thavam, udaiyaar padaiyaatha thanam illaiyE. 69: thanam tharum, kalvi tharum, orunNaaLum thaLarvu aRiyaa manam tharum, theyva vadivum tharum, nenchil vancham illaa inam tharum, nallana ellaam tharum, anbar enbavarkkE-- kanam tharum pooNG kuzhalaaL, abiraami, kadaikkaNkaLE, 70: kaNkaLikkumpadi kaNdukoNdEn; kadampaadaviyil paN kaLikkum kural veeNaiyum, kaiyum payOtharamum, maN kaLikkum pachchai vaNNamum aaki, mathankarkulap peNkaLil thOnRiya emperumaattithan pErazhakE. 71: azhakukku oruvarum ovvaatha valli, aru maRaikaL pazhakich chivantha padhaampuyaththaaL, pani maa madhiyin kuzhavith thirumudik kOmaLa yaamaLaik kombu irukka-- izhavuRRu nNinRa nNenchE!-irankEl, unakku en kuRaiyE? 72: enkuRai theeranNinRu ERRukinREn; ini yaan piRakkil, nNin kuRaiyE anRi yaar kuRai kaaN?-iru neeL visumbin min kuRai kaatti melikinRa nEr idai melliyalaay!- than kuRai theera, emkOn chadai mEl vaiththa thaamaraiyE. 73: thaamam kadambu, padai pancha paaNam, thanuk karumbu, yaamam vayiravar Eththum pozhuthu; emakku enRu vaiththa chEmam thiruvadi, chenkaikaL naaNnku, oLi chemmai, ammai naamam thiripudai, onRodu iraNdu nNayanankaLE. 74: nayanankaL moonRudai naathanum, vEthamum, naaraNanum, ayanum paravum abiraama valli adi iNaiyaip payan enRu koNdavar, paavaiyar aadavum paadavum, pon chayanam porunthu thamaniyak kaavinil thankuvarE. 75: thankuvar, kaRpaka thaaruvin nNeezhalil; thaayar inRi mankuvar, maNNil vazhuvaay piRaviyai;-maal varaiyum, ponku uvar aazhiyum, eerEzh puvanamum, pooththa unthik konku ivar poonkuzhalaaL thirumEni kuRiththavarE. 76: kuRiththEn manaththil nNin kOlam ellaam; nNin kuRippu aRinthu maRiththEn maRali varukinRa nErvazhi; vaNdu kiNdi veRiththEn avizh konRai vENip piraan oru kooRRai, meyyil paRiththE, kudipukuthum pancha paaNa payiraviyE. 77: payiravi, panchami, paasaankucai, pancha paaNi, vanchar uyir avi uNNum uyar chaNdi, kaaLi, oLirum kalaa vayiravi, maNdali, maalini, chooli, varaaki--enRE cheyir avi nNaanmaRai chEr thirunNaamankaL cheppuvarE. 78: cheppum kanaka kalachamum pOlum thirumulaimEl appum kaLapa abiraama valli, aNi tharaLak koppum, vayirak kuzhaiyum, vizhiyin kozhunkadaiyum, thuppum, nilavum ezhuthivaiththEn, en thuNai vizhikkE. 79: vizhikkE aruL uNdu, abiraama vallikku; vEdham chonna vazhikkE vazhipada nenchu uNdu emakku; avvazhi kidakka, pazhikkE chuzhanRu, vem paavankaLE cheythu, paazh narakak kuzhikkE azhunthum kayavar thammOdu, enna koottu iniyE? 80: koottiyavaa ennaith than adiyaaril, kodiya vinai ottiyavaa, eNnkaN Odiyavaa, thannai uLLavaNNam kaattiyavaa, kaNda kaNNum manamum kaLikkinRavaa, aattiyavaa nadam--aadakath thaamarai aaraNankE. 81: aNankE!-aNankukaL nNin parivaarankaL aakaiyinaal, vaNankEn oruvarai; vaazhththukilEn nNenchil; vanchakarOdu iNankEn; enathu unathu enRiruppaar chilar yaavarodum piNankEn; aRivu onRu ilEn; eNnkaN nNee vaiththapEr aLiyE! 82: aLi aar kamalaththil aaraNankE! akilaaNdamum nNin oLiyaaka nNinRa oLir thirumEniyai uLLuthoRum, kaLi Aki, anthakkaraNankaL vimmi, karaipuraNdu veLiyaayvidin, eNGNGanE maRappEn, nNin virakinaiyE? 83: viravum pudhu malar ittu, nNin paadha viraikkamalam iravum pakalum iRaincha vallaar, imaiyOr evarum paravum padhamum, ayiraavadhamum, pakeerathiyum, uravum kulikamum, kaRpakak kaavum udaiyavarE. 84: udaiyaaLai, olku chempattudaiyaaLai, oLirmathich cheNY chadaiyaaLai, vanchakar nenchu adaiyaaLai, thayanku nNuN nNool idaiyaaLai, enkaL pemmaan idaiyaaLai, iNGku ennai inip padaiyaaLai, unkaLaiyum padaiyaavaNNam paarththirumE. 85: paarkkum thichaithoRum paachaankuchamum, panich chiRai vaNdu aarkkum pudhumalar ainthum, karumbum, en allal ellaam theerkkum thiripuraiyaaL thiru mEniyum, chiRRidaiyum, vaark kunkuma mulaiyum, mulaimEl muththu maalaiyumE. 86: maal ayan thEda, maRai thEda, vaanavar thEda nNinRa kaalaiyum, choodakak kaiyaiyum, koNdu--kathiththa kappu vElai veNG kaalan eNnmEl vidumpOthu, veLi nNil kaNdaay paalaiyum thEnaiyum paakaiyum pOlum paNimozhiyE! 87: mozhikkum ninaivukkum ettaatha nNin thirumoorththam, eNnthan vizhikkum vinaikkum veLinNinRathaal,--vizhiyaal madhanai azhikkum thalaivaa, azhiyaa virathaththai aNdam ellaam pazhikkumpadi, oru paakam koNdu aaLum paraaparaiyE! 88: param enRu unai adainthEn, thamiyEnum; un paththarukkuL 'tharam anRu ivan' enRu thaLLath thakaathu--thariyalardham puram anRu eriyap poruppuvil vaankiya, pOthil ayan chiram onRu cheRRa, kaiyaan idap paakam chiRanthavaLE! 89: chiRakkum kamalath thiruvE! nNiNnchEvadi chenni vaikkath thuRakkam tharuma nNin thuNaivarum nNeeyum, thuriyam aRRa uRakkam thara vandhu, udampOdu uyir uRavu aRRu aRivu maRakkum pozhuthu, en munnE varal vENdum varunthiyumE. 90: varunthaavakai, en manaththaamaraiyinil vandhu pukunthu, irunthaaL, pazhaiya iruppidamaaka; ini enakkup porunthaathu oru poruL illai--viN mEvum pulavarukku virunthaaka vElai marunthaanathai nNalkum melliyalE! 91: melliya nNuN idai min anaiyaaLai virichadaiyOn pulliya men mulaip pon anaiyaaLai, pukazhnthu maRai cholliyavaNNam thozhum adiyaaraith thozhumavarkku, palliyam aarththu ezha, veN pakadu URum padham tharumE. 92: pathaththE uruki, nNin paadhaththilE manam paRRi, uNnthan idhaththE ozhuka, adimai koNdaay; ini, yaan oruvar madhaththE madhi mayankEn; avar pOna vazhiyum chellEn-- mudhal thEvar moovarum yaavarum pORRummukizh nNakaiyE! 93: nNakaiyE iqthu; intha NYaalam ellaam peRRa nNaayakikku, mukaiyE mukizh mulai, maanE; mudhu kaN mudivu_il; antha vakaiyE piRaviyum; vambE, malaimakaL enpathum nNaam; mikaiyE ivaLthan thakaimaiyai nNaadi virumbuvathE. 94: virumbith thozhum adiyaar vizhinNeer malki, mey puLakam arumbith thathumbiya aanantham aaki, aRivu izhanthu karumbin kaLiththu, mozhi thadumaaRi, mun chonna ellaam tharum piththar aavar enRaal abiraami chamayam nNaNnRE. 95: nNaNnRE varukinum, theethE viLaikinum, naan aRivathu onREyum illai; unakkE param: enakku uLLa ellaam anRE unathu enRu aLiththu vittEn:- azhiyaatha kuNak kunRE, arutkadalE; imavaan peRRa kOmaLamE! 96: kOmaLavalliyai, alliyanN thaamaraik kOyil vaikum yaamaLa valliyai, Etham ilaaLai, ezhuthariya chaamaLa mEnich chakalakalaa mayilthannai, thammaal aamaLavum thozhuvaar, ezhu paarukkum aathiparE. 97: aadhiththan, ambuli, anki kubEran, amarardham kOn, pOthiR piraman puraari, muraari podhiyamuni, kaadhip porupadaik kanthan, kaNapathi, kaaman mudhal chaathiththa puNNiyar eNNilar pORRuvar, thaiyalaiyE. 98: thaivanthu nNin adith thaamarai choodiya chankaraRku kaivantha theeyum, thalai vandha aaRum, kalanthathu enkE?-- mey vandha nenchin allaal orukaalum virakar thankaL poyvandha nenchil, pukal aRiyaa madap pooNG kuyilE! 99: kuyilaay irukkum kadampaadaviyidai; kOla viyan mayilaay irukkum imayaachalaththidai; vandhu udhiththa veyilaay irukkum vichumbil; kamalaththinmeethu annam am; kayilaayarukku anRu imavaan aLiththa kanankuzhaiyE 100: kuzhaiyaith thazhuviya konRaiyanN thaar kamazh konkaivalli kazhaiyaip porutha thirunNedunN thOLum, karuppu villum vizhaiyap poru thiRal vEriyam paaNamum veN nNakaiyum uzhaiyaip porukaNNum nenchil eppOthum udhikkinRavE; nNooRpayan aaththaaLai, enkaL abiraama valliyai, aNdam ellaam pooththaaLai, maathuLam poo nNiRaththaaLai, puvi adankak kaaththaaLai, amkaiyil paachankuchamum karuppuvillum chErththaaLai, mukkaNNiyaith, thozhuvaarkku oru theenku illaiyE.
    TAMIL - Credits, Courtesy -
      காப்பு(கட்டளை கலித்துறை) தாரமர்கொண்ர்ரையும் சண்பக மாலையும் சாத்தும்தில்லை ஊரர்தம் பாகத்து உமைமைந்தனே உலகு ஏழும்பெற்ற சீர் அபிராமி அந்தாதி எப்போதும் ஏன் சிந்தையுள்ளே காரமர் மேனிக் கணபதியே நிற்கக் கட்டுரையே. நூல் - நல்வித்தையும் ஞானமும் பெற உதிக்கின்ற செங்கதிர் உச்சித் திலகம் உணர்வுடையோர் மதிக்கின்ற மாணிக்கம் மாதுளம் போது மலர்க்கமலை துதிக்கின்ற மின்கொடி மென்கடிக் குங்கும தோயமென்ன விதிக்கின்ற மேனி அபிராமி என்றன்விழுத்துனையே. 1 பிரிந்தவர் ஒன்று சேர...... துணையும் தொழும் தெய்வமும் பெற்ற தாயும் சுருதிகளின் பனையும் கொழுந்தும் பதிகொண்ட வேரும் பனிமலர்ப்பூங் கணையும் கருப்புச்சிலையுமேன் பாசாங்குசமும் கையில் அணையும் திரிபுரசுந்தரி ஆவது அறிந்தனமே. 2 சம்சார பந்தம் நீங்க.... அறிந்தேன் ஏவரும் அறியா மறையை அறிந்துகொண்டு செறிந்தேன் உனது திருவடிக்கே திருவே வெருவிப் பிரிந்தேன் நின் அன்பர் பெருமை எண்ணாத கரும நெஞ்சால். மறிந்தே விழுநரகுக்குற வாய மனிதரையே. 3 உயர் பதவிகள் பெற்றிட... மனிதரும் தேவரும் மாயா முனிவரும் வந்துசென்னி குனிதரும் சேவடிக்கோமளமே கொன்றை வார்சடைமேல் பனிதரும் திங்களும் பாம்பும் பகீரதியும் படைத்த புனிதரும் நீயும் ஏன் புந்தி எந்நாளும் பொருந்துகவே. 4 மனக்கவலை மறைந்திட.... பொருந்திய முப்புரை செப்புரைசெய்யும் புணர்முலையால் வருந்திய வஞ்சிமருங்குல் மனோன்மணி வார்சடையோன் அருந்திய நஞ்சு அமுதாக்கிய அம்பிகை அம்புயமேல் திருந்திய சுந்தரி அந்தரி பாதம் என் சென்னியதே. 5 மந்திரசித்தி பெற்றிட.... சென்னியது உன் பொற்றிருவடித் தாமரை சிந்தையுள்ளே மன்னியதுன் திருமந்திரம் சிந்துர வண்ணப் பெண்ணே முன்னிய நின் அடியாருடன் கூடி முறைமுறையே பன்னியதென்றும் உன்றன் பரமாகம பத்ததியே. 6 துன்பம் நீங்கிட... துதியுறும் மத்திற் சுழலும் என் ஆவி தளர்விலே தார் கதியுறு வண்ணம் கருது கண்டாய் கமலாலயனும் மதியுறு வேணி மகிழ்நனும் மாலும் வணங்கி என்றும் துதியுறு சேவடியாய் சிந்துரானன சுந்தரியே. 7 நல்லறம் சிறக்க... சுந்தரி எந்தை துணைவி என் பாசத் தொடரை எல்லாம் வந்தரி சிந்துர வண்ணத்தினாள் மகிடன் தலைமேல் அந்தரி நீலி அழியாத கன்னிகை ஆரணத்தோன் சுந்தரி கைத்தலத்தாள் மலர்த்தாள் என் கருத்தனவே. 8 இறையருள் பெற்றிட... கருத்தன எந்தை தன் கண்ணன் வண்ணக் கனக வெற்பிற் பெருத்தன பால் அழும் பிள்ளைக்கு நல்கின பேரருள்கூர் திருத்தனபாரமும் ஆரமும் செங்கைச் சிலையும் அம்பும் முருத்தன மூரலும் நீயும் அம்மே வந்தேன் முன்னிற்கவே. 9 முக்திப்பேறு பெற்றிட.... நின்றும் இருந்தும் கிடந்தும் நடந்தும் நினைப்பதுன்னை என்றும் வணங்குவது உன் மலர்த்தாள் எழுதாமாரையின் ஒன்றும் அரும்பொருளே அருளே உமையே இமயத் தன்றும் பிறந்தவளே அழியாமுத்தி ஆனந்தமே. 10 இல்வாழ்கை இன்பம் நிலைத்திட... ஆனந்தமாய் என் அறிவாய் நிறைந்த அமுதமுமாய் வானந்தமான வடிவுடையாள் மறை நான்கினுக்கும் தானந்தமான சரணார விந்தம் தவளநிறக் கானந்தம் ஆடரங்காம் எம்பிரான் மூடிக் கண்ணியதே. 11 தியானத்தில் மனம் ஒருமைப்பட கண்ணியது உன்புகழ் கற்பதுன் நாமம் கசிந்துபத்தி பண்ணியது உன் இரு பாதாம் புயத்தில் பகல் இரவா நண்ணியது உன்னை நயந்தோர் அவையத்து நான் முன் செய்த புண்ணியம் ஏதுவன் அம்மே புவி ஏழையும் பூத்தவளே.12 மனோதிடம் பெற்றிட... பூத்தவளே புவனம் பதினான்கையும் பூத்த வண்ணம் காத்தவளே பின் கரந்தவளே கறைக் கண்டனுக்கு மூத்தவளே என்றும் மூவா முகுந்தற்கு இளையவளே மாத்தவளே உன்னை அன்றி மற்றோர் தெய்வம் வந்திப்பதே. 13 முதன்மை ஏதிலும் பெற.... வந்திப்பவர் உன்னை வானவர் தானவர் ஆனவர்கள் சிந்திப்பவர் நல்திசை முகர் நாரணர் சிந்தையுள்ளே பந்திப்பவர் அழியாப் பரமானந்தர் பாரில் உன்னைச் சந்திப்பவர்க்கு எளிதாம் எம்பிராட்டி நின் தண்ணளியே. 14 அழியாசெல்வமும் பேரின்பமும் பெற.... தண்ணளிக்கொன்று முன்னே பல கோடி தவங்கள் செய்வார் மண்ணளிக்கும் செல்வமோ பெறுவார் மதி வானவர்தம் விண்ணளிக்கும் செல்வமும் அழியாமுக்தி வீடுமன்றோ பண்ணளிக்கும் சொல் பரிமள யாமளைப் பைங்கிளியே. 15 சிறந்த ஆற்றல் பெற.... கிளியே கிளைஞர் மனத்தே கிடந்தது கிளர்ந்தொளிரும் ஒளியே ஒளிரும் ஒலிகிடமே எண்ணில் ஒன்றும் இல்லா வெளியே வெளிமுதல் பூதங்கள் ஆகி விரித்த அம்மே அளியேன் அறிவளவிற்கு அளவானது அதிசயமே. 16 கன்னிகைகளுக்கு நல்ல வரன் கிட்ட.... அதிசயமான வடிவுடையாள் அரவிந்தமெல்லாம் துதிசய ஆனன சுந்தரவல்லி துணை இரதி பதிசயமானது அபசயமாக முன் பார்த்தவர்தம் மதிசயமாக அன்றோ வாம பாகத்தை வவ்வியதே. 17 பயம் அகல.... வவ்விய பாகத்து இறைவரும் நீயும் மகிழ்ந்திருக்கும் செவ்வியும் உங்கள் திருமணக் கோலமும் சிந்தையுள்ளே அவ்வியம் தீர்த்தென்னை ஆண்டபொற்பாதமும் ஆகிவந்து வெவ்விய காலன் என் மேல்வரும்போது வெளிநிற்கவே. 18 பேரின்பம் உண்டாக... வெளிநின்ற நின் திருமேனியைப் பார்த்தென் விழியும் நெஞ்சும் களிநின்ற வெள்ளம் கரைகண்டதில்லை கருத்தினுள்ளே தெளிநின்ற ஞானம் திகழ்கின்றதென்ன திருவுளமோ ஒளிநின்ற கோணங்கள் ஒன்பதும் மேவி உறைபவளே. 19 வீடு, மனை முதலியன கிட்ட.... உறைகின்ற நின் திருகோயில் நின்கேள்வர் ஒருபக்கமோ அறைகின்ற நான்மறையின் அடியோ முடியோ அமுதம் நிறைகின்ற வெண் திங்களோ கஞ்சமோ என்றன் நெஞ்சகமோ மறைகின்ற வாரிதியோ பூரணாசல மங்கலையே. 20 இறைவன் பூஜை செய்யாத பாவம் நீங்க... மங்கலை செங்கலசம் முலையாள் மலையாள் வருணச் சங்கலை செங்கைச் சகலகலா மயில் தாவுகங்கை பொங்கலை தங்கும் புரிசடையோன் புடை ஆளுடையாள் பிங்கலை நீலி செய்யாள் வெளியாள் பசும் பெண்கொடியே. 21 பிறவா வரம் பெற.... கொடியே இளவஞ்சிக் கொம்பே எனக்குவம்பே பழுத்த படியே மறையின் பரிமளமே பனிமால் இமயப் படியே பிரமன் முதலாய தேவரைப் பெற்ற அம்மே அடியேன் இறந்து இங்கினிப் பிறவாமல் வந்து ஆண்டு கொள்ளே. 22 மனச்சஞ்சலம் நீங்க... கொள்ளேன் மனத்தில் நின் கோலம் அல்லாது அன்பர் கூட்டந்தன்னை உள்ளேன் பரசமயம் விரும்பேன் வியன் மூவுலகுக்கு உள்ளே அனைத்தினுக்கும் புறம்பே உள்ளதே விளைந்த கள்ளே களிக்கும் களியே அளிய என் கண்மணியே. 23 நோய்கள் நீங்க.... மணியே மணியின் ஒளியே ஒளிரும் மணிபுனைந்த அணியே அணியும் அணிக்கழகே அனுகதவர்க்குப் பிணியே பிணிக்கு மருந்தே அமரர் பெரு விருந்தே பணியேன் ஒருவரை நின் பத்மபாதம் பணிந்தபின்னே. 24 நினைத்தவை யாவும் தடைகளின்றி ஈடேற.... பின்னே திரிந்துன் அடியாரைப் பேணிப் பிறப்பறுக்க முன்னே தவங்கள் முயன்று கொண்டேன் முதல் மூவருக்கும் அன்னே உலகுக்கு அபிராமி என்னும் அருமருந்தே என்னே இனி உன்னை யான் மறவாமல் நின்று ஏத்துவனே. 25 வாக்கில் வன்மையும் செல்வாக்கும் பெற்றிட..... ஏத்தும் அடியவர் ஈரேழுலகினையும்படைத்தும் காத்தும் அழித்தும் திரிபவராம் கமழ் பூங்கடம்பு சாத்தும் குழல் அணங்கே மணம் நாறும் நின் தாளிணைக்கென் நாத்தங்கு புன்மொழி ஏறியவாறு நகையுடைத்தே. 26 அம்பிகை அருள்பெற்றிட .... உடைத்தனை வஞ்சப் பிறவி உள்ளம் உருகும் அன்பு படைத்தனை பத்ம பதயுகம் சூடும் பணி எனக்கே அடைத்தனை நெஞ்சத்து அழுக்கை எல்லாம் நின் அருட்புனலால் துடைத்தனை சுந்தரி நின்னருள் ஏதென்று சொல்லுவதே. 27 சகல சுகங்களும் பெற... சொல்லும் பொருளும் என நடமாடும் துணைவருடன் புல்லும் பரிமளப் பூங்கொடியே நின் புதுமலர்த்தாள் அல்லும் பகலும் தொழும் அவர்க்கே அழியாத அரசும் சொல்லும் தவநெறியும் சிவலோகமும் சித்திக்குமே. 28 சகலகாரிய சித்தி பெற.... சித்தியும் சித்தி தரும் தெய்வம் ஆகித் திகழும் பரா சக்தியும் சக்தி தழைக்கும் சிவமும் தவம் முயல்வார் முக்தியும் முக்திக்கு வித்தும் வித்தாகி முளைத்தெழுந்த புத்தியும் புத்தியின் உள்ளே புரக்கும் புரத்தையன்றே. 29 தொடர் துன்பங்கள் நீங்க... அன்றே தடுத்து என்னை ஆண்டு கொண்டாய் கொண்டது அல்ல என்கை நன்றே உனக்கினி நான் ஏன் செயினும் நடுக்கடலுள் சென்றே விழினும் கரையேற்றுகை நின் திருவுளமே ஒன்றே பலவுருவே அருவே என் உமையவளே. 30 மறுமையில் இன்பம் உண்டாக.. உமையும் உமையொரு பாகனும் ஏக உருவில் வந்திங்கு எமையும் தமக்கன்பு செய்யவைத்தார் இனி எண்ணுதற்குச் சமயங்களும் இல்லை ஈன்றெடுப்பாள் ஒரு தாயும் இல்லை அமையும் அமையுறு தோளியர் மேல் வைத்த ஆசையுமே. 31 அம்பிகை ஆசி பெற்றிட.... ஆசைக் கடலில் அகப்பட்டருள் அற்ற அந்தகன் கைப் பாசத்தில் அல்லற்பட இருந்தேனை நின்பாதம் எனும் வாசக் கமலம் தலைமேல் வலியவைத்து ஆண்டு கொண்ட நேசத்தை என் சொல்லுவேன் ஈசர் பாகத்து நேரிழையே. 32 அன்னையின் நினைவு அகலதிருக்க... இழைக்கும் வினைவழியே அடும்காலன் எனை நடுங்க அழைக்கும் பொழுது வந்து அஞ்சல் என்பாய் அந்தர் சித்தர் எல்லாம் குழைக்கும் களபக் குவிமுலை யாமளைக் கோமளமே உழைக்கும் போழுதுன்னையே அன்னையே என்பன் ஓடிவந்தே. 33 இறையார்க்கு உதவிட.. வந்தே சரணம் புகும் அடியாருக்கு வானுலகம் தந்தே பரிவோடு தான் போய் இருக்கும் சதுர்முகம் பைந்தேன் அலங்கல் பருமணி ஆகமும் பாகமும் பொற் செந்தேன் மலரும் அலர்கதிர் ஞாயிறும் திங்களுமே. 34 கடிமணம் நிகழ... திங்கட் பகவின் மணம் நாறும் சீறடி சென்னிவைக்க எங்கட்கொரு தவம் எய்தியவா எண்ணிறந்த விண்ணோர் தங்கட்கும் இந்தத் தவம் எய்துமோ தரங்கக் கடலுள் வெங்கட் பணி ஆணை மேல் துயில் கூறும் விழுப்பொருளே. 35 முன் வினைகள் போக... பொருளே பொருள்முடிக்கும் போகமே அரும்போகம் செய்யும் மருளே மருளில் வரும் தெருளே என் மனத்து வஞ்சத்து இருள் ஏதும் இன்றி ஒளிவெளி ஆகி இருக்கும் உன்றன் அருள்ஏது அறிகின்றிலேன் அம்புயாதனத்து அம்பிகையே. 36 பொன்,பொருள் பெற... கைக்கே அணிவது கன்னலும் பூவும் கமலம் அன்ன மெய்க்கே அணிவது வெண் முத்து மாலை விட அரவின் பைக்கே அணிவது பன்மணிக் கோவையும் பட்டும் எட்டுத் திக்கே அணியும் திருவுடையான் இடம் சேர்பவளே. 37 வேண்டியதைப் பெற... பவளக் கொடியிற் பழுத்த செவ்வாயும் பனிமுறுவல் தவளத் திருநகையும் துணையா எங்கள் சங்கரனைத் துவளப் பொருது துடியிடை சாய்க்கும் துணைமுலையாள் அவளை பணிமின் கண்டீர் ஆளுகைக்கே. 38 அனைத்திலும் தேர்ச்சி பெற... ஆளுகைக்கு உன்றன் அடித்தாமரைகள் உண்டு அந்தகன்பால் மீளுகைக்கு உன்றன் விழியன் கடை உண்டு மேல் இவற்றின் மூளுகைக்கு என்குறை நின்குறையே அன்று முப்புரங்கள் மாளுகைக்கு அம்பு தொடுத்தவில்லான் பங்கில் வாழ்நுதலே. 39 பூர்வ புண்ணியப் பலன் பெற வாணுதற் கண்ணியை விண்ணவர் யாவரும் வந்திறைஞ்சிப் பேணுதற்கு எண்ணிய எம்பெருமாட்டியைப் பேதைநெஞ்சிற் காணுதற்குண்ணியள் அல்லாத கன்னியைக் காணும் அன்பு பூணுதற்கு எண்ணிய எண்ணமன்றோ முன் செய் புண்ணியமே. 40 இறை அடியார் நட்புகிட்ட... புண்ணியம் செய்தனமே மனமே புதுப் பூங்குவளைக் கண்ணியும் செய்ய கணவரும் கூடி நம் காரணத்தால் நண்ணி எங்கே வந்து தம் அடியார்கள் நடு இருக்கப் பண்ணி நம் சென்னியின் மேல் பத்மபாதம் பதித்திடவே. 41 இவ்வுலகம் நமக்கு உதவிட... இடங்கொண்டு விம்மி இணைகொண்டிறுகி இளகி முத்து வடங்கொண்ட கொங்கை மலைகொண்டிறைவர் வலியநெஞ்சை நடங்கொண்ட கொள்கை நலங்கொண்ட நாயகி நல்லரவின் படங்கொண்ட அல்குல் பனிமொழி வேதப் பரிபுரையே. 42 தீமையெல்லாம் நீங்க... பரிபுரச் சீறடி பாசாங்குசை பஞ்சபாணி இன்சொல் திரிபுர சுந்தரி சிந்துரமேணியள் தீமை நெஞ்சில் புரிபுர வஞ்சரை அஞ்சக் குனிபொருப்புச் சிலைக்கை எரிபுரை மேனி இறைவர் செம்பாகத்து இருந்தவளே. 43 மனநலம் சீராக... தவளே இவள் எங்கள் சங்கரனார்மனை மங்கலமாம் அவளே அவர் தமக்கு அன்னையும் ஆயினள் ஆகையினால் இவளே கடவுளர் யாவர்க்கும் மேலை இறைவியுமாம் துவளேன் இனி ஒரு தெய்வம் உண்டாக மெய்த் தொண்டு செய்தே. 44 வீண் பழிகள் நீங்கிட... தொண்டு செய்யாது நின் பாதம் தொழாது துணிந்து இச்சையே பண்டு செய்தார் உளரோ இலரோ அப்பரிசடியேன் கண்டுசெய்தால் அது கைதவமோ அன்றிச் செய்தவமோ மீண்டு செய்தாலும் பொறுக்கைநன்றே பின் வெறுக்கை அன்றே. 45 தீய பழக்கங்கள் விலகிட.... வெறுக்கும் தகைமைகள் செய்யினும் தம் அடியாரை மிக்கோர் பொறுக்கும் தகமை புதியதன்றே புது நஞ்சை உண்டு கருக்கும் திருமிடற்றான் இடப்பாகம் கலந்த பொன்னே மறுக்கும் தகைமைகள் செய்யினும் யான் உன்னை வாழ்த்துவனே.46 யோகசித்தி பெற... வாழும்படி ஒன்று கண்டு கொண்டேன் மனத்தே ஒருவர் வீழும்படி அன்று விள்ளும்படி அன்று வேலைநிலம் ஏழும் பருவரை எட்டும் எட்டாமல் இரவுபகல் சூழும் சுடர்க்கு நடுவே கிடந்தது சுடர்கின்றதே.47 உடல்பற்று நீங்க... சுடரும் கலைமதி துன்றும் சடைமுடிக் குன்றில் ஒன்றிப் படரும் பரிமளப் பச்சைக் கொடியைப் பதித்து நெஞ்சில் இடரும் தவிர்த்து இமைப் போதிருப்பார் பின்னும் எய்துவரோ குடரும் கொழுவும் குருதியும் நோயும் குரம்பையிலே.48 யம பயம் நீங்க... குரம்பை அடுத்துக் குடிபுக்க ஆவி வெங்கூற்றுக்கிட்ட வரம்பை அடுத்து மறுகும் அப்போது வளைக்கை அமைத்து அரம்பை அடுத்த அரிவையர் சூழவந்து அஞ்சல் என்பாய் நரம்பை அடுத்த இசைவடிவாய் நின்ற நாயகியே.49 அம்பிகையின் தரிசனம் பெற... நாயகி நான்முகி நாராயணிகை நளினபஞ்ச சாயகி சாம்பவி சங்கரி சாமளை சாதிநச்சு வாயகி மாலினி வாராகி சூலினி மாதங்கி என் றாயகி யாதி உடையாள் சரணம் அரண் நமக்கே. 50 வாழ்வில் சிறக்க.... அரணம் பொருள் என்றருள் ஒன்றிலாத அசுரர் தங்கள் முரண் அன்றழிய முனிந்த பெம்மானும் முகுந்தனுமே சரணம் சரணம் என நின்ற நாயகி தன் அடியார் மரணம் பிறவி இரண்டும் எய்தார் இந்த வையகத்தே. 51 செல்வம் உண்டாக... வையகம் துரகம் மதகிரி மாமகுடம் சிவிகை பெய்யும் கனகம் பெருவிலை ஆரம் பிறைமுடித்த ஐயன் திருமனையாள் அடித்தாமரைக்கு அன்புமுன்பு செய்யும் தவம் உடையார்க்கு உளவாகிய சின்னங்களே. 52 தவம் கைகூடிட... சின்னஞ் சிறிய மருங்கினில் சாத்திய செய்ய பட்டும் பென்னம் பெரிய முளையும் முத்தாரமும் பிச்சிமொய்த்த கன்னங் கரிய குழலும் கண் மூன்றும் கருத்தில் வைத்துக் தன்னந் தனியிருப்பார்க்கு இதுபோலும் தவம் இல்லையே.53 கடன்கள் பைசலாக.... இல்லாமை சொல்லி ஒருவர்தம்பாற் சென்றிழிவு பட்டு நில்லாமை நெஞ்சில் நினைகுவிரேல் நித்தம் நீடுதவம் கல்லாமை கற்ற கயவர்தம்பால் ஒரு காலத்திலும் சொல்லாமை வைத்த திரிபுரை பாதங்கள் சேர்மின்களே. 54 விருப்பு வெறுப்பற்ற மோனநிலை எய்த... மின்னாயிரம் ஒரு மேய்வடிவாகி விளங்குகின்ற அன்னாள் அகமகிழ் ஆனந்தவல்லி அருமறைக்கு முன்னாய் நடு எங்குமாய் முடிவாய முதல்வி தன்னை உன்னா தொழியினும் உன்னிலும் வேண்டுவது ஒன்றில்லையே. 55 எல்லார் அன்பினையும் பெற.... ஒன்றாய் அரும்பிப் பலவாய் விரிந்து இவ்வுலகெங்குமாய் நின்றாள் அனைத்தையும் நீங்கிநிற்பாள் என்றன் நெஞ்சினுள்ளே பொன்றாது நின்று புரிகின்றவா இப்பொருள் அறிவார் அன்று ஆலிலையில் துயின்ற பெம்மானும் என் ஐயனுமே. 56 வறுமை நீங்கிட... ஐயன் அளந்த படி இருநாழி கொண்டு அண்டமெல்லாம் உய்ய அறம்செயும் உன்னையும் போற்றி ஒருவர் தம்பால் செய்ய பசுந்தமிழ்ப் பாமாலையும் கொண்டு சென்று பொய்யும் மெய்யும் இயம்பவைத்தாய் இதுவோ உன்றன் மெய்யருளே.57 இறையுணர்வும் மன அமைதியும் பெற..... அருணாம் புயத்தும் என் சித்தாம் புயத்தும் அமர்ந்திருக்கும் தருணாம் புயம்முலைத் தையல்நல்லாள் தகைசேர் நயனக் கருணாம் புயமும் வதனாம் புயமும் கராம்புயமும் சரணாம் புயமும் அல்லால் கண்டிலேன் ஒரு தஞ்சமுமே.58 வாரிசுகள் சிறந்து விளங்க.... தஞ்சம் பிறிதில்லை ஈதல்லது என்றுன் தவநெறிக்கே நெஞ்சம் பயல நினைக்கின்றிலேன் ஒற்றை நீள் சிலையும் அஞ்சம்பும் இக்கு அலராக நின்றாய் அறியார் எனினும் பஞ்சு அஞ்சும் மெல்லடியார் அடியார் பெற்ற பாலரையே. 59 மெய்யுணர்வு பெற.... பாலினும் சொல் இனியாய் பணிமாமலர்ப் பாதம் வைக்க மாலினும் தேவர் வணங்க நின்றோன் கொன்றை வார்சடையின் மேலினும் கீழ்நின்று வேதங்கள் பாடும் மெய்ப் பீடம் ஒரு நாலினும் சாலநன்றோ அடியோன் முடை நாய்த் தலையே.60 உண்மை உணர்வு உண்டாக.... நாயேனையும் இங்கொருபொருளாக நயந்து வந்து நீயே நினைவின்றி ஆண்டுகொண்டாய் நின்னை உள்ள வண்ணம் பேயேன் அறியும் அறிவுதந்தாய் என்ன பேறு பெற்றேன் தாயே மலைமகளே செங்கண்மால் திருத் தங்கைச்சியே. 61 பயங்கள் விலக.... தங்கச் சிலைகொண்டு தானவர் முப்புரம் சாய்த்து மத வெங்கண் கரிஉரி போர்த்த செஞ்சேவகன் மெய்யடைக் கொங்கைக் குறும்பைப் குறியிட்ட நாயகி கோகனகச் செங்கைக் கரும்பும் மலரும் எப்போதும் என் சிந்தையதே. 62 நல்லறிவு உண்டாக.... தேறும் படி சில ஏதுவும் காட்டிமுன் செல்கதிக்குக் கூறும் பொருள் குன்றில் கொட்டும் தறி குறிக்கும்சமயம் ஆறும் தலைவி இவளாய் இருப்பது அறிந்திருந்தும் வேறும் சமயம் உண்டென்று கொண்டாடிய வீணருக்கே. 63 இறை பக்தி பெருக... வீணே பலிகவர் தெய்வங்கள் பாற்சென்று மிக்க அன்பு பூணேன் உனக்கன்பு பூண்டுகொண்டேன் நின் புகழ்ச்சியன்றிப் பேணேன் ஒரு பொழுதும் திருமேனி ப்ரகாசமன்றிக் காணேன் இருநிலமும் திசை நான்கும் ககனமுமே. 64 மழலை செல்வம் பெற... ககனமும் வானும் புவனமும் காணவிற் காமன் அங்கம் தகனம் முன்செய்த தவப்பெருமாற்குத் தடக்கையும் செம் முகனும் முந்நான்கிரு மூன்றெனத் தோன்றிய மூதறிவின் மகனும் உண்டாயதன்றோவல்லி நீசெய்த வல்லபமே. 65 இசைபாடும் ஆற்றல் பெற... வல்லபம் ஒன்றறியேன் சிறியேன்நின் மலரடிச் செம் பல்லவம் அல்லது பற்றொன்றிலேன் பசும் பொற்பொருப்பு வில்லவர் தம்முடன் விற்றிருப்பாய் வினையேன்தொடுத்த சொல் அவமாயினும் நின்திரு நாமங்கள் தோத்திரமே. 66 பயம் நீங்க... தோத்திரம் செய்து தொழுதுமின்போலும் நின் தோற்றம்ஒரு மாத்திரை போதும் மனத்தில்லை யாதுஅவர் வண்மைகுலம் கோத்திரம் கல்வி குணம்குன்றி நாளும் குடில்கள்தொறும் பாத்திரம் கொண்டு பலிக்குழலாநிற்பர் பார்எங்குமே.67 செல்வங்கள் பெருக.... பாரும் புனலும் கனலும் வெங்காலும் படர்விசும்பும் ஊரும் முருகு சுவைஒளி ஊரொளி ஒன்றுபடச் சேரும் தலைவி சிவகாம சுந்தரி சீறடிக்கே சாரும் தவம் உடையார் படையாத தனம் இல்லையே.68 சகல செளபாக்கியங்களும் பெருகிட... தனம்தரும் கல்வி தரும் ஒருநாளும் தளர்வறியா மனம்தரும் தெய்வ வடிவும் தரும் நெஞ்சில் வஞ்சம் இல்லா இனம்தரும் நல்லன எல்லாம் தரும் அன்பர் என்பவர்க்கே கனம்தரும் பூங்குழலாள் அபிராமி கடைக்கண்களே.69 கலைகளில் தேர்ச்சி பெற... கண்களிக்கும்படி கண்டுகொண்டேன் கடம் பாடடவியல் பண்களிக்கும் குரல் வீணையும் கையும் பயோதரமும் மண்களிக்கும் பச்சை வண்ணமும் ஆகி மதங்கர்குலப் பெண்களில் தோன்றிய எம்பெருமாடிதன் பேரழகே.70 மனக்குறை நீங்க ...... அழகுக்கு ஒருவரும் ஒவ்வாத வல்லி அருமறைகள் பழகிச் சிவந்த பாதாம்புயத்தாள் பணி மாமதியின் குழவித் திருமுடிக் கோமளயாமளைக் கொரும்பிருக்க இழவுற்று நின்ற நெஞ்சே இரங்கேல் உனக்கு என்குறையே.71 பிறவி பிணிதீர... என்குறை தீர நின்றேத்துகின்றேன் இனி யான் பிரிக்கின் நின்குரையே அன்றி யார் குறை கான் இருநீள் விசும்பின் மின்குறை காட்டி மெலிகின்ற நேரிடை மெல்லியலாய் தன்குறை தீர எங்கோன்சடைமேல் வைத்த தாமரையே. 72 கர்ப்பம் தரித்திட..... தாமம் கடம்பு படைபஞ்ச பானம் தனுக்கரும்பு யாமம் வயிரவர் ஏத்தும் பொழுதேமகென்று வைத்த சேமம் திருவடி செங்கைகள் நான்கோளி செம்மை அம்மை நாமம் திரிபுரை ஒன்றோடிரண்டு நயனங்களே.73 செய்தொழில் மேன்மை பெற..... நயனங்கள் மூன்றுடை நாதனும் வேதமும் நாரணனும் அயனும் பரவும் அபிராமவல்லி அடியிணையைப் பயனென்று கொண்டவர் பாவையர் ஆடவும் பாடவும்பொன் சயனம் பொருந்து தமனியக் காவினில் தங்குவரே. 74 விதியை வெல்ல.... தங்குவர் கற்பகத் தாருவின் நிழலில் தாயர்இன்றி மங்குவர் மண்ணில் வழுவாப் பிறவியை மால்வரையும் பொங்குவர் அழியும் ஈரேழ் புவனமும் பூத்த உந்திக் கொங்கியவர் பூங்குழலாள் திருமேனி குறித்தவரே.75 தனக்குரிய பொருளை பெற்றிட..... குறித்தேன் மனதில்நின் கோலம்எல்லாம்நின் குறிப்பறிந்து மறித்தேன் மறலி வருகின்ற நேர்வழி வண்டுகிண்டி வெறித்தேன் அவிழ்கொன்றை வேணிப் பிரான்ஒரு கூற்றைமெய்யில் பறித்தே குடிபுகுதும் பஞ்ச பான பயிரவியே.76 பகை அச்சம் நீங்க... பயிரவி பஞ்சமி பாசாங்குசை பஞ்சபாணி வஞ்சர் உயர்ஆவி உண்ணும் உயர்சண்டி காளி ஒளிரும்கலா வயிரவி மண்டலி மாலினி சூலி வாராகி என்றே செயிரவி நான்மறை சேர்திரு நாமங்கள் செப்புரவே.77 செளபாக்கியங்கள் உண்டாக..... செப்பும் கனக கலசமும் போலும் திருமுலைமேல் அப்பும் களப அபிராமவல்லி அணிதரளக் கொப்பும் வயிரக் குழையும் விழியன் கொழுங்கடையும் துப்பும் நிலவும் எழுதிவைத்தேன் என் துணைவிழிக்கே.78 நல்லோர் நட்பு கிட்ட... விழிக்கே அருளுண்டு அபிராம வல்லிக்கு வேதம் சொன்ன வழிக்கே வழிபட நெஞ்சுண்டு எமக்கு அவ்வழிகிடக்கப் பழிக்கே சுழன்று வெம் பாவங்களே செய்து பாழ்நரகக் குழிக்கே அழுந்தும் கயவர் தம்மோடு என்ன கூட்டினியே. 79 மனமகிழ்ச்சி நிலைக்க... கூட்டிவா என்னைத் தன் அடியாரில் கொடியவினை ஓட்டியவா என்கண் ஓடிய வாதன்னை உள்ளவண்ணம் காட்டியவா கண்ட கண்ணும் மனமும் களிகின்றவா ஆட்டியவா நடம் ஆடகத் தாமரை ஆரணங்கே.80 நன்னடத்தை உண்டாக.... அணங்கே அணங்குகள் நின் பரிவாரங்கள் ஆகையினால் வணங்கேன் ஒருவரை வாழ்த்துகிலேன் நெஞ்சில் வஞ்சகரோடு இனங்கேன்எனதுன தென்றிருப்பார் சிலர் யாவரோடும் இனங்கேன் அறிவொன்றிலேன் என் கண் நீவைத்த பேரொளியே.81 மனம் ஒருமைப்பட.... அளியார் கமலத்தில் ஆரணங்கே அகிலாண்டமும் நின் ஒளியாக நின்ற ஒளிர்திருமேனியை உள்ளுதொறும் களியாகி அந்த கரணங்கள் விம்மிக் கரைபுரண்டு வெளியாய்விடின் எங்ங்னேமறப்பேன்நின் விரகினையே.82 பலர்க்குத் தலைமை ஏற்க.... விரவும் புதுமலர் இட்டு நின்பாத விரைக்கமலம் இரவும் பகலும் இறைஞ்ச வல்லார் இமையோர் எவரும் பரவும் பதமும் அயிராவதமும் பகீரதியும் உரவும் குலிசமும் கற்பகக் காவும் உடையவரே. 83 இக்கட்டுகள் நீங்க ..... உடையாளை ஒல்கு செம்பட்டுடையாளை ஒளிர்மதிச்செஞ் சடையாளை வஞ்சகர் நெஞ்சடையாளைத் தயங்கு நுண்ணூல் இடையாளை எங்கள் பெம்மானிடையாளை இங்கென்னை இனிப் படையாளை உங்களையும் படையா வண்ணம் பார்த்திருமே. 84 அல்லல் எல்லாம் அகல.... பார்க்கும் திசைதொறும் பாசாங்குசமும் பனிச்சிறை வாண்டு ஆர்க்கும் புதுமலர் ஐந்தும் கரும்பும் ஏன் அல்லல்எல்லாம் தீர்க்கும் திரிபுரையாள் திருமேனியும் சிற்றிடையும் வார்க்குங் குமமுலையும் முலைமேல் முத்து மாலையுமே. 85 அச்சம் விலக.... மால்அயன் தேட மறைதேட வானவர் தேடநின்ற காலையும் சூடகக் கையும் கொண்டு கதித்தகப்பு வேலைவெங் காலன்என்மேல் விடும்போது வெளிநில்கண்டாய் பாலையும் தேனையும் பாகையும் போலும் பணிமொழியே. 86 செயற்கரிய செய்து புகழ்பெற..... மொழிக்கும் நினைவுக்கும் எட்டாத நின் திருமூர்த்தி என்றன் விழிக்கும் வினைக்கும் வெளிநின்றதால் விழியால்மதனை அழிக்கும் தலைவர் அழியா விரதத்தை அண்டம்எல்லாம் பழிக்கும்படி ஒரு பாகம்கொண்டாளும் பராபரையே. 87 அம்பிகையின் அருள் கிடைக்க.... பரம் என்றுனை அடைந்தேன்தமியேனும் உன் பத்தருக்குள் தரம்அன்றிவன்என்று தள்ளத் தகாது தரியலர்தம் புரம்அன்று எறியப் பொருப்புவில் வாங்கியபோதில்அயன் சிரம்ஒன்று செற்ற கையான் இடப்பாகம் சிறந்தவளே. 88 யோகசித்தி பெற... சிறக்கும் கமலத் திருவேநின் சேவடி சென்னிவைக்கத் துறக்கம் தரும்நின் துணைவரும் நீயும் துரியம் அற்ற உறக்கம் தரவந்து உடம்போடுயிர் உறவற்றரிவு மறக்கும் பொழுது என்முன்னேவரல் வேண்டும் வருந்தியுமே. 89 தம்பதிகள் ஒற்றுமையுடன் இருக்க... வருந்தாவகை என் மனத்தாமரையினில் வந்துபுகுந்து இருந்தாள் பழைய இருப்பிடமாக இனி எனக்குப் பொருந்தா தொருபொருள் இல்லை விண்மேவும் புலவர்க்கு விருந்தாக வேலை மருந்தானதை நல்கும் மெல்லியலே.90 அரசாங்க அனுகுலம் பெற... மெல்லிய நுண்ணிடை மின்னனையாளை விரிசடையோன் புல்லிய மென்முலை பொன்னனையாளைப் புகழ்ந்து மறை சொல்லிய வண்ணம் தொழும்அடியாரைத் தொழும் அவர்க்குப் பல்லியம் ஆர்த்தொழ வெண்பகடு ஊரும் பதம் தருமே.91 மனப்பக்குவம் உண்டாக.... பதத்தே உருகிநின் பாதத்திலே மனம் பற்றி உன்றன் இத்ததே ஒழுக அடிமைகொண்டாய் இனி யான்ஒருவர் மதத்தே மதிமயங் கேன் அவர் போனவழியும் சொல்லேன் முதல்தேவர் மூவரும் யாவரும் போற்றும் முகிழ்நகையே.92 உள்ளத்தில் நிறைவு உண்டாக... நகையே இக்திந்த ஞாலம்எல்லாம் பெற்ற நாயகிக்கு முகையே முகிழ்முளை மானே முதுகண் முடிவில் அந்த வகையே பிறவியும் வம்பே மலைமகள் என்பதும்நாம் மிகையே இவள்தன் தகைமையே நாடி விரும்புவதே. 93 மனதார வழிபட்டுப் பலன் பெற.... விரும்பித் தொழும் அடியார்விழிநீர்மல்கி மெய்புளகம் அரும்பித் ததும்பிய ஆனந்தமாகி அறிவிழந்து சுரும்பிர் களித்து மொழிதடுமாறி முன்சொன்ன வெல்லாம் தரும்பித்தர் ஆவரென்றால் அபிராமி சமயம்நன்றே. 94 தூய மனநிலை பெற... நன்றே வருகினும் தீதே விளைகினும் நான்அறிவது ஒன்றேயும் இல்லை உனக்கே பரம் எனக்குள்ளவெல்லாம் அன்றே உனதென்று அளித்துவிட்டேன் அழியாத குணக் குன்றே அருட்கடலே இமவான் பெற்ற கோமளமே. 95 பதவியும் புகழும் பெற.... கோமள வல்லியை அல்லியந்தாமரைக் கோயில்வைகும் யாமள வல்லியை ஏதமிலாளை எழுதரிய சாமள மேனிச் சகல கலாமயில் தன்னைத் தம்மால் ஆமளவும் தொழுவார் எழுபாருக்கும் அதிபரே. 96 தர்மங்கள் செய்து பலன்பெற .... ஆதித்தன் அம்புலி அங்கி குபேரன் அமரர்தங்கோன் போதிற் பிரமன் புராரி முராரி பொதியமுனி காதிப் பொருபடைக் கந்தன் கணபதி காமன்முதல் சாதித்த புண்ணியர் எண்ணிலர் போற்றுவர் தைலையே. 97 பிறர் வஞ்சனையால் பதிக்கபடதிருக்க... தைவந்து நின்அடித் தாமரை சூடிய சங்கரற்கு கைவந்த தீயும் தலைவந்த ஆறும் கரந்ததெங்கே மேய்வந்த நெஞ்சின்அல்லால் ஒருகாலும் விரகர்தங்கள் பொய்வந்த நெஞ்சில் புகஅறியா மடப் பூங்குயலே. 98 மனதில் அருள்தன்மை வளர குயிலாய் இருக்கும் கடம்ப அடவியிடைக் கோல இயல் மயிலாய் இருக்கும் இமய சலத்திடை வந்துதித்த வெயிலாய் இருக்கும் விசும்பில் கமலத்தின் மீது அன்னமாம் கைலாயருக்கு அன்றுஇமவான் அளித்த கனங்குழையே. 99 அம்பிகையை மனதில் தரிசிக்க குழையைத் தழுவிய கொன்றையந்தார்கமழ் கொங்கைவல்லி கழையைப் பொருத திருநேடுந்தோளும் கருப்புவில்லும் விழியைப் பொருதிறல் வேரியம் பானமும் வேண்ணகையும் உழையைப் பொருகண்ணும் நெஞ்சில் எப்போதும் உதிகின்றவே. 100 நூற் பயன் ஆத்தாளை எங்கள் அபிராம வள்ளியை அண்டம்எல்லாம் பூத்தாளை மாதுளம்பூ நிறத்தாளைப் புவி அடங்கக் காத்தாளை ஐங்கணை பாசாங்குசமும் கரும்பும் அங்கை சேர்த்தாளை முக்கண்ணியைத் தொழுவார்க்கு ஒரு தீங்கில்லையே.
  • Narasimha Jayanthi - Katha This is the story behind the celebration of Narasimha Jayanthi and can be read along with the puja which is available HERE. Our thanks to Satsanghi Vidya Rangarajan for providing this content for the web site. --------------------------------------------------------------------------------------------------------- Narasimha Avatar is a proof of the Lord’s promise that, one who is totally surrendered to him, will be under the protection of Lord at all times. Once Hiranyakasipu asked his son Prahlada , what did he learn from his teacher. Prahlada replied, I have learnt the essence of all the learning that Narayana is the one who illumines everything in the mind , gives bliss and fulfillment to all. Prahlada’s answer disappointed Hiranyakasipu , and he tried all methods to divert his son from the devotion to God. The child Prahlada was subjected to all kinds of torture , but Prahlada’s devotion to god strengthened further. Enraged at his son’s unshaken devotion to his arch enemy, Hiranyakasipu decided to put an end forever to Prahlada , by all possible means. Prahlada was totally in bliss chanting the name of Hari and survived all tortures inflicted upon him. Finally, Hiranyakasipu asked Prahlada , “who is this god that protects you”? Where is he? Prahlada who had realized the omnipresence of the Lord told that , God is everywhere but one who is slave to senses cannot see him. As long as, one is having Ego and attachment, one cannot see Hari, though he is present within us and outside every being. Angered by the reply Hiranyakasipu then asked Prahlada “Is Hari in this pillar”? Prahlada said “YES HE IS”. Hiranyakasipu broke the pillar with his mace and split the pillar into pieces. A terrible noice was heard. It was like a clap of thunder. The lord in the dreadful from of Narasimha emerged from it. Due to the boon Hiranyakasipu had (that he could not be slayed by either a man nor an animal), the lord had assumed a terrible form of Narasimha (half-man and half-lion). He seized the demon by throat, placed him on his lap, tore his entrails with his nails and killed him. The lord walked with his dead victim and sat on the throne. No one, neither Devas nor Brahma or Lakshmi dared to go near him. This was lord’s anger against the person who dared to offend his devotee. Though, everyone trembled at the sight and the form of Narasimha, Prahlada stood cheerfully in adoration without any fear, as he saw the lord as an embodiment of love. Lord Narasimha then commended Prahlada to take over the kingdom and he ruled over for long time with justice and righteousness. For us Hiranyakasipu may appear as demon, but in the view of divinity, he is an instrument to help Prahlada to affirm faith in god. If there had been no Hiranyakasipu, there would have been no Narasimha Avatar. To demonstrate the power of faith, hatred has to be there in one side. Hiranyakasipu was responsible for revealing the devotion, love, faith and greatness of Prahlada and for the appearance of Lord Narasimha. This story teaches us that we should do the work that has come to us sincerely and efficiently. We should give up attachments and give up everything that is outside the service of the lord. It also teaches us that Lord prevails everywhere. Devotion can be practiced at any point of time. Constant faith in god leads to devotion. Make your home and everyplace around you a Vaikuntha, a place devoid of miseries and temple of love and unity. OM SHRI NARASIMHAYA NAMAHA
  • The Slaying of Rakthabhija, Nishumba and Shumbha - Devi Mahatmyam 4 This is the fourth post on Devi Mahatmyam. These were short summaries given at our UAE Satsangh. Thanks to Chitraji for providing the material for sharing with all of us. ——————————————————————————————————— CHAPTERS 8, 9 AND 10 - THE SLAYING OF RAKTHABHIJA, NISHUMBHA AND SHUMBHA. After the daityas Chanda and Munda and many of the battalions were destroyed, the lord of the asuras, with mind overcome by anger went forth attended by many thousands of big forces. Seeing that most terrible army approaching, Chandika filled into space between the earth and the sky with the twang of her bow-string. On hearing the roar of the Devi, the enraged asura battalions surrounded the lion, the Devi Chandika and Kaali on all the four sides. At this moment in order to annihilate the enemies of the Devas, the great strength from the bodies of Brahma, Shiva, Guha, Vishnu and Indra along with the form of those Devas went to Chandika. Whatever was the form of each Deva, and whatever his ornaments and vehicle, in that very form his shakti advanced to fight with the asuras. In a heavenly chariot drawn by swans advanced Brahma’s shakti carrying rosary and a Kamandalu. She is called Brahmaani. Maaheshwari arrived, seated on a bull, holding a fine trident, matrikaswearing bracelets of great snakes and adorned with a digit of the moon. Ambika Koumaari, in the form of Guha, holding a spear in hand riding on a fine peacock, advanced to attack the asuras. Likewise, the shakthi of Vishnu came, seated upon Garuda, holding conch, club, bow and sword in hand. The shakthi of Hari, who assumed the incomparable form of a sacrificial boar, also advanced there in a boar-like form. Naarasimhi arrived there, assuming a body like that of a Narasimha, bringing down the constellations by the toss of her mane. Likewise, the thousand eyed Aindri, holding a thunderbolt in hand and riding on the lord of elephants arrived just like Indra. Then Shiva, surrounded by those shakthis of the Devas , said to Chandika, “ let the asuras be killed forthwith by you for my gratification”. Thereupon from the body of Devi issued forth the Sakthi of Chandika and she told Shiva,” Go, my Lord, as an ambassador to the presence of Shumbha and Nishumbha. Ask them to give the three worlds to the Devas back, if they wish to live. But if through pride of strength, they are ready for a battle, let them come to me. Let my jackals be satiated with their flesh”. Because that Devi appointed Shiva himself as Dhoota, she was known as Shiva-dhuti. Hearing the words of Devi through Shiva, the king of asuras rushed to the place where Kaatyaayini stood. The terrible war began with numerous weapons. Seeing the asuras harassed by the band of Maatras, the great asura Rakthabhija strode forward to fight in wrath. Whenever from his body there fell to the ground a drop of blood, at that very moment rose up from the earth asura of his stature. As many drops of blood fell from his body, so many persons came into being, with his courage, strength and valour. The world was pervaded by thousands of great asuras who were like Rakthabhija. The Devas got intensely alarmed at this. Seeing the devas dejected, Chandika laughed and said to Kaali,” O, Chamunda, open out your mouth wide; with this mouth quickly take in the drops of blood generated by the blow of my weapon and the great asuras born of the drops of blood of Rakthabhija. Let this great asura, with his blood emptied perish”. The Devi smote Rakthabhija with her various weapons, as and when Chamunda went on drinking his blood. Stricken with various weapons and bloodless, the great asura Rakthabhija fell lifeless on the ground. After Rakthabhija was slain and other asuras were killed in the fight, the asura Shumbha and Nishumbha gave way to unbounded wrath. Supported by the great army, the two great asuras went for the fight. Then commenced a severe combat between the Devi on one side and the two asuras like two thunder-clouds on the other. The Devi assailed the heroic Danava, Nishumbha who was advancing with battle-axe in hand, and laid him low on the ground. When his brother Nishumbha of terrific prowess fell to the ground, Shumbha got infuriated in the extreme and strode forward to slay Ambika. The sound of the bell, bow-string, loud roars filled all the worlds which started destroying the strength of the asuras. The Devi split the arrows shot by Shumbha and Shumbha also split the arrows discharged by her. Then Chandika became angry and smote him with a trident. Wounded therewith, he fainted and fell to the ground. Meanwhile, Nishumbha, regaining the consciousness, seized his bow and struck the arrows on the Devi, the Kali and the lion. As Nishumbha was advancing with the dart in hand, Chandika pierced him in the heart with a swiftly hurled dart. Thus Nishumbha and the other asuras were destroyed by Devi. Seeing his brother Nishumbha slain, who was dear to him as his life, Shumbha angrily said to Devi” O Durga, you are puffed up with the pride of strength, don’t show your pride here. Though you are exceedingly haughty, you, resorting to the strength of others fight” The Devi said:”I am all alone in the world here. These goddesses are but my own powers, entering into my own self!” Then all those, Braahmani and others, were absorbed in the body of the Devi. Ambika alone remained. The Devi said, “the numerous forms which I projected by my power here – those have been withdrawn by me, and now I stand alone. Be steadfast in the fight” Then began a dreadful fight between them both on the earth and in the sky, while all Devas and asuras looked on. Various weapons were released by the asura and all were broken down by the power of Devi. The Devi pierced Shumbha’s chest with a dart, and threw him down on the earth. Pierced by the pointed dart, he fell lifeless on the ground, shaking the entire earth with its seas, islands and mountains. The Devas became happy. The sun became very brilliant and tranquil became the strange sounds that had risen in different quarters. Praises were sung on the great Kaatyayini by the Devas . Here ends the story of the slaying of Shumbha and Nishumbha of Devi Mahatmyam.

One Response  
  • subramanya subramanya shastry writes:
    December 23rd, 2009 at 9:32 am

    very nice, but unable to hear anything

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