HYMNS FOR RECITATION & MANTRAS FOR MEDITATION OF HEALTHCARE DEITIES
(Compilation by N.R. Srinivasan, Nashville, TN, USA, August 2020)
Introduction
Hymns popularly known as slokas that are lyrics from religious scholars and saints employed in the daily worship and 16 step puja at home and temples in glorification and appeal to the deity to fulfill the wants of devotees, by Hindus. Normally such a worship is at preliminary stage or kindergarten level but helps to prepare our thoughts directed to the Supreme called Isvara through the various ishta-devatas or choice deities. Aagmas have also suitably blended them with Veda Mantras for Shoedasopachara Puja in temples to make tit appealing both to religiously devoted as well spiritual aspiring.
Upanishads draw our attention Iswara, Jagat and Maya. All material objects we see around us called Jagat, came into existence and will be destroyed with time and will again be created by Isvara as before (yathapurvam akalpayat). Thus, they can all be termed as asat, or temporary. The entity Maya from which the world has been made by Isvara, also is sat and is eternal. So while the world itself is asat, as the only the entity, Maya associated with Isvara is sat. Asat does not mean non-existent but transitory in nature and not real. So only Jagat is called asat or mithya or transitory. So our worship is directed on Isvara and his Yogamaya that calls for meditation through mantras to transcend transitory status of ours (samsara) and join the source.
Upanishads therefore draws our attention to mantras by which our Rishis attained God realization through constant contemplation. Mantra as the word is coined means mananaat trayate iti mantrah, meditating with which one gets liberated. All mantras start with AUM, Akara, Ukara and Makara combined together Omkara. Akara stands for Isvara, Ukara for Mula-Prakriti and Makara for Maya Sakti. That means everything we see in the universe is going through an evolution. It comes to into existence, it is sustained for a while and then it is gone including avatars. Everything is enclosed within the grasp of swift moving time. That does not mean Isvara seize to exit, and avatar is only his transitory form. The mystic syllable also stands for Brahma, Vishnu, and Siva --the cosmic cycle of creation, sustenance and destruction.
Rigveda Mantras are highly inspiring hymns that expresses the joy of living in peaceful integrated society raising their voices to relive them from pandemonium. The Vedic philosophy of cosmic fellowship, moving together hand in hand to develop common ideals and purpose is beautifully expressed in this hymn;”Aum Sam Gachchadvam Sam Vadadvam Samvo Manamsi Jaanatam, Deva Bhaagam atha Purve Samjanana Upasate” --May we be assembled and communicate with each other from the purity of our heart for the common welfare of the Society! May our thoughts be integrated in pursuit of higher ideals! May we become oriented like our wise ancestors and enjoy our assigned share of fortune!Yajna or fire-sacrifice that is conducted during Corona Virus Pandemonium Vishajwara Nivarana Yajna with Mantras to Healthcare Deities with herbal fagots is a wonderful act that not only carries the above ideas but also offers a medicinal heat smoke therapy to those assembled who may even carry assymptic Corona virus infection. No wonder MNU says: “Yajnena dvishanto mitraa bhavanti”--By sacrifice those who are hostile become friendly! MNU so deifies Death and suggests offering oblations to the sacred fire by the mantra “Mrithayave Swaha”- Hail to the deity of Death! God of Death will not harm us with untimely death if he is approached as a friendly deity!
The medical science as practiced in ancient India mentions some important branches of general medicine such as, Vishadvirochicprasnam (toxicology), Kaumarbhrityakam (Pediatrics), Salyapehtakam (surgery), Bhutavidya (psychotherapy), Rasayanam (rejuvenation), Vajikaranam (virilification) and also ailment of eyes, ears, nose, throat, and the lungs. Ayurveda is full of hymns that indicate special guidance to the doctor. The great sage asserts that a physician, besides being well-versed in the field of medicine, should also live pure, austere, and balanced life, dedicated to the service of mankind. His attitude should be always relaxed, compassionate, and supportive. The study of medical literature, ethical behavior, responsible performance of duties, and interest in helping others are the characteristic of a competent Vaidya (doctor).
The divine sage has declared jubilantly that every person on earth should aspire to live a good healthy life for at least 100 years; “Aum tachchakshur devahitam purastach chhuhkram uchcharat. Pasyema saradah satam jivema saradah satam srinuyama saradah satam prabravama saradah satam adinah syama saradah satam bhuyascha saradah satam” (Rigveda 7.66.16), meaning, “Oh Self-effulgent Supreme Lord, the giver of life on planet Earth, with thy grace may I live a healthy, happy and peaceful life! May my eyes be blessed with good vision for 100 years, may I be blessed with healthy hearing and melodious speech for 100 years! May I be blessed with noble thoughts and live an independent and prosperous life dedicated to the service of mankind!’
HEALTHCARE HYMNS FOR PRAYERS ON HINDU DEITIES
Dhyaanasloka for Dhanvantari
The Dhyaanasloka is as follows:
Sankham chakram dadhadamritaghatam chaarudorbhischaturbhih |
Sookshma-swacchhaati-hridyaamsuka-parivilasan-maulim-ambhoja-netram |
Kaalaambhodoj-jwalaan kati-tata-vilasacchaaru-peetaambaraadhyaam
Vande Dhanvantarim tam nikhilagadavana-proudha-daavaagni-leelam ||
DHANVANTARI SLOKAS
"Om Namo Bhagavate Maha Sudharshana Vasudevaaya Dhanvantaraye Amruta Kalasa Hastaaya Sara Bhaya Vinaasaaya Sarva Roga Nivaaranaaya Thri Lokya Pathaye Thri Lokya Nidhaye Sri Maha Vishnu Swarupa Sri Dhanvantari Maha Vishnave namah
Meaning: We pray to the God, who is known as Sudarshana Vasudeva Dhanvanthari. He holds the Kalasha full of nectar of immortality. Lord Dhanvantri removes all fears and removes all diseases. He is the well -wisher and the preserver of the three worlds. Dhanvantari is like Lord Vishnu, empowered to heal the Jiva souls. We bow to the Lord of Ayurveda.
kasyasya kasis
tat-putro rashtro dirghatamah-pita
dhanvantarir dirghatamasa ayur-veda-pravartakah
yajna-bhug vasudevamsah smrita-matrarti-nasanah
Meaning:
The son of Kasya was Kasi, his son was Rashtra, who had a son named Dirghatama. Dirghatama had a son named Dhanvantari, who is the inaugurator of medical science and the incarnation of Vasudeva. When someone remembers the name of Dhanvantari, then s/he shall be released from all disease.
Vaidyo Narayano Harihy
"sharIre jharjharIbhoote vyaadhigraste kalevare | aushadham jaahnavItoyam vaidyo naaraayano harih ||"
When the “sharIra” (body) is suffering and the body is beset with disease, medicine is like the sacred water of the Ganga and the doctor is Naaraayana alone.
"harih" - hari means someone who destroys that is Naaraayana is destroying the disease. "shareera” comes from "sheeryate iti shareeram" - that means body that is bound to be destroyed. Nature is the healer, whatever may be the best medicine like Ganges Water.
Powerful Hymn from Narayaneeyam even to Cure Contagious Diseases
Asmin paraatman nanu paadmakalpe tvamittha-mutthaapi-tapa-padmayonih|
Anantabhoomaa mama rogarasim nirundhi vaataalayavaasa vishno || 13 ||
Oh Lord Vishnu enshrined in Guruvayur! Oh Great Soul! Oh the Lord of Eternal Glory who thus awakened Brahma from Padmakalpa! May you remove all my afflictions!
SHULINI DURGA
There is a very rare and powerful hymn on Goddess Durga in Her fierce form) taken from Shulini Kalpam. This prayer beseeches Goddess Shulini Durga to show her benign face and bestow wealth, long life devoid of diseases and fulfillment of wishes in every sloka. The brief Phalashruti mentions that one who recites this hymn begets abundance of comforts. It is above his Devi is also an exclusive Health-care Deity Like Dhanvantari who later became Sheetal Devi, Mariamman etc., by devoted saints!
SREE SOOLINEE SUMUKHI KARANA STHUTI FROM SHULINI KALPAM
The following is a very rare hymn on Sri Shulini Durga (one of the 9 forms of Goddess Durga in Her fierce form) taken from Shulini Kalpam. This prayer beseeches Goddess Shulini Durga to show her benign face and bestow wealth, long life devoid of diseases and fulfillment of wishes. The brief Phalashruti mentions that one who recites this hymn begets abundance of comforts. Every sloka ends with the pleadsing
śrīśiva uvāca -
atha te śūlinī-devyāḥsumukhī-karaṇa-stutim |pravakṣyāmi samāsena sarva-kāmārtha-siddhaye || 1||
ṛiṣir nyāsaḥṣaḍaṅgaṁca mūlavad dhyānaṁucyate || 2||
|| viniyogaḥ||
om asya śrīśūlinīsumukhī-karaṇa-stotra mahāmantrasya | dīrghatamāṛṣiḥ| kakup chandaḥ| śrīśūlinī-durgādevatā| śrīśūlinī-durgādevyāḥprasāda siddhyarthe tatprasādena samasta-pāpa-śāpa-doṣa-roga-pīḍā-kleśa-durita-ariṣṭa-samūhāṇāṁ-sadyaḥ-apanodanārthe sarva-maṅgalāvāpyarthcaturvidha-puruṣārtha-siddhyarthe jape viniyogaḥ||
|| kara-nyāsaḥ||
om hrāṁaṅugṣṭhābhyāṁnamaḥ| om hrīṁtarjanībhyāṁnamaḥ| om hrūṁmadhyamābhyāṁnamaḥ| om hraiṁanāmikābhyāṁnamaḥ| om hrauṁkaniṣṭhikābhyāṁnamaḥ| om hraḥkara-tala-kara-pṛṣṭhābhyāṁnamaḥ||
|| hṛdayādi nyāsaḥ||
om hrāṁhṛdayāya namaḥ| om hrīṁśirase svāḥ| om hrūṁśikhāyai vaṣaṭ| om hraiṁkavacāya huṁ| om hrauṁnetra-trayāya vauṣaṭ| om hraḥastrāya phaṭ| om bhūrbhuvassuvaroṁiti digbandhaḥ||
|| dhyānam ||dhyāyet hema-samujjvalāsana-vare kanyā-janā'laṅkṛte |pañca-brahma-mukhā-'maraiḥ-munivaraiḥ-sevye jaganmaṅgale |āsīnāṁsmita-bhāṣiṇīṁśiva-sakhīṁkalyāṇa-veṣojjvalām |bhaktā'bhīṣṭa-vara-pradāna-niratāṁviśvātmikāṁ-śūlinīm ||
|| pañca-pūjā||
om laṁpṛthivyātmikāyai śrīśulinī-durgāyai gandhaṁsamarpayāmi | om
haṁākāśātmikāyai śrīśūlinī-durgāyai puṣpaiḥpūjayāmi | om
yaṁvāyvātmikāyai śrīśūlinī-durgāyai dhūpaṁ-āghrāpayāmi | om raṁvahnyātmikāyai śrīśūlinī-durgāyai dīpaṁsamarpayāmi | om vaṁamṛtātmikāyai śrīśūlinī-durgāyai amṛtaṁ-mahāneivedyaṁnivedayāmi | om
saṁsarvātmikāyai śrīśūlinī-durgāyai sarvopacāra-pūjāṁsamarpayāmi
\\| sumukhī-karaṇa stuti ||
omkāra-mantra-pīṭhasthe oṣadhīśā'mṛtojjvale |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 1||
śrīpūrṇe śrīpare śrīśe śrīmaye śrīvivardhane |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 2||
kāmeśīkāma-rasike kāmitā'rtha-phala-prade |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 3 ||
māyā-vilāsa-cature māye māyā'dhināyike |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 4||
cintāmaṇe 'khilā'bhīṣṭa-siddhide viśva-maṅgale |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 5||
sarva-bījādhipe sarva-siddhide siddha-rūpiṇī|aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 6||
jvalat-tejas trayānanta koṭi-koṭi-samadyute |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 7||
lasaccandrārdha-makuṭe laya-janma-vimocake |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 8||
jvara-roga-mukhāpatti bhañjanaika-dhurandhare |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 9||l
akṣalakṣye layātīte lakṣmī-varga-varekṣaṇe |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 10||
śūrāṅganā'nanta-koṭi vyāpṛtā'śeṣa-jālake |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 11 ||
lipe liṅgādi diksthāna niyatārādhana-priye |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 12||
nirmale nirguṇe nitye niṣkale nirupadrave |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 13||
durge durita-saṁhāre duṣṭa-tūlānta-pāvake |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 14||
ramāmaye ramāsevyeramā-varghana-tattpare |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 15||
grasitā'śeṣa-bhuvane granthi-sandhyarṇa-śobhite |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 16||
haṁsa-tārkṣya-vṛṣārūḍhair ārādhita-pada-dvaye |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 17||
huṅkāra-kāla-dahana bhasmī-kṛta jagattraye |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 18||
phaṭkāra-caṇḍa-pavanod bāsitākhila-vigrahe |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 19||
sīkṛta-svāmi-pādābja bhaktānāṁ-svābhivṛddhide |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 20||
hālāhala-viṣā-kāre hāṭakāruṇa-pīṭhake |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 21||
mūlādi-brahma-randhrānta mūla-jvālā-svarūpiṇī|aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 22||
vaṣaḍādi-kriyā-ṣaṭka mahāsiddhi-prade pare |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 23||
sarva-vidvan mukhāṁbhoja divākara-samadyute |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 24||
Jnānā-mahīpa-hṛdaya navanīta-dravā'nale |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 25||
aśeṣa-jvara-sarpāgni candropala-śaśi-dyute |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 26||
mahāpāpaugha-kaluṣa kṣālanāmṛta-vāhinī|aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 27||
aśeṣa-kāya-saṁbhūta roga-tūlānala-kṛte |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 28||
oṣadhī-kūṭa-dāvāgni śānti-saṁpūrṇa-varṣiṇī|aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 29||
timirārāti-saṁhāra divānātha-śatākṛte |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 30||
sudhārdra-jihvā-vartyugra sudīpe viśva-vākprade |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 31||
arātyavanipānīka tūloccāṭa-mahānile |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 32||
samasta-mṛtyu-tuhina sahasra-kiraṇopame |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 33||
subhakta-hṛdayānanda sukha-saṁvit-svarūpiṇī|aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 34||
jagat-saubhāgya-phalade jaṅgama-sthāvarātmike |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 35||
dhana-dhānyābdhi saṁvṛddhi candra-koṭi-samodaye |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 36||
sarva-jīvātma dhenvagra samuccālana-vatsake |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 37||
tejaḥ-kaṇa mahāvīra samāvītāntya-pāvake |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 38||
nānā-carācarāviṣṭa dāhopaśamanāmṛte |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 39||
sarva-kalyāṇa-kalyāṇe sarva-siddhi-vivardhane |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 40||
sarveśīsarvahṛdaye sarvākāre nirākṛte |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 41||
anantā'nanta-janake amṛte ātmanāyike |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 42||
rahasyā'tirahasyā'tma-rahasyā'gama-pālike |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 43||
ācāra-karaṇātīte ācārya-karuṇāmaye |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 44||
sarva-rakṣākare bhadre sarva-śikṣākare 'tule |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 45||
sarvaloke sarvadeśe sarvakāle sadāmbike |aiśvaryaṁ-āyur-ārogyaṁiṣṭa-siddhiṁca dehi me || 46||
ādye 'nādi-kalā-viśeṣa-vivṛte 'nantā'khilātmākṛte |ācāryāṅghri-saroja-yugma-śirasāṁāpūritāśāmṛte |saṁsārārṇava tāraṇodyata kṛpāsaṁpūrṇa dṛṣṭyā'niśam |durge śūlinīśaṅkarīsnapaya māṁtvad-bhāva-siddhaye || 47||
|| phalaśrutiḥ||
iti paramaśivāy āḥśūlinī-devatāyāḥ|stutiṁatiśaya-saukhya-prāptaye yo'nuvāram |smarati japati vidvān saṁvṛto 'śeṣalokaiḥ|nikhila sukhaṁavāpya śrīśivākārameti || 48||
|| iti śrīśūlinī-kalpe śrīśūlinīsumukhī-karaṇa-stutiḥsampūrṇam ||
SOUNDARYA LAHARI
Soundrya Lahari contains a number of slokas (almost btreated as mantras) pleading to Sri Lalita to help them cure various diseases. In Vedas in her malevolent form Death she is worshiped by the Veda Mantra “mrityave swaha, mrityave swaha” Hail! May this be an oblation made to Mrithyu, the maker of Death. This is done with a view to destroy all evils and neglects connected with the person who makes the offering. A worshiper is represented here as offering repeated oblations to the gods who visit the inside of all people and arraign them to the bar of divine justice. The devotee pleads not guilty and deposes that the Self in us did not do anything, is not an agent, or an abettor. So the devotee worships the Deity of Death so that the worshiper may be left in his pure nature as he has now surrendered all his Egos to his Self.
Ardent devotees of Durga believe the sloka 49 in Soundrya Lahari is directed to Shulini Durga to come with her benevolent form forgiving their sins and bless them: “All glories to Thy eyes which are wide (vishaalaa); auspicious (kalyaani) because of being brilliantly clear; undefeated (ayodhyaa) even by blue Lily; shedding a continuous flow of grace (kripaadhaaraa-dhaaraa); subtly sweet (madhura); long (abhogavathi); and offering protection to the world Lavanthee). Surpassing all these great cities in their uniqueness, Thy glance is fit to be referred to by the respective appellations”.
Sloka 49 for Removal of all fears and for Curing of diseases
Thvadanyaha Paanibhyaamabhayavarado Daivathaganaha |
Thvamekaa Naivaasi Prakatithavaraabheethyabhinayaa ||
Bhayaatthraathum Daathum Phalamapi Cha Vaanchaasamadhikam |
Sharanye Lokaanaam Thava Hi Charanaaveva Nipunau ||
“All deities except Thee, vouchsafe protection to devotees and grant their desires by gestures of their hands. Thou alone art not given to any such external demonstration of giving boons and shelter. It is so because Thy feet are by themselves powerful to protect those in the grip of fear and grant more than what is desired by devotees.
Sloka 36 for Curing of all diseases
Tavaagna chakrastham thapana shakthi koti
dhyudhidharam,
Param shambhum vande parimilitha -paarswa parachitha
Yamaradhyan bhakthya ravi sasi suchinama vishaye
Niraalokeloke nivasathi hi bhalokha bhuvane
The one who worships Parameshwara, Who has the luster of billions of moon and sun and who lives in thine Ajnya chakra- the holy wheel of order, and is surrounded by thine two forms, on both sides, would forever live, in that world where rays of sun and moon do not enter, but which has its own luster, and which is beyond the sight of the eye, but is different from the world we see.
Srī Yogeśvarīaṣṭakaṁ-skanda purāṇam --Sri Yogeshvari Ashtakam –Skanda Puranam
The final Friday in the month of Ashadha (Adi in Tamil) is typically dedicated to Goddess Shakti worship. Here is a a very rare Sri Yogeshvari Ashtakam taken from Skanda Puranam, Prabhasa Khandam and Chapter 83. The 8th stanza appears elsewhere after phalashruti but within the same chapter.
This chapter is titled Yogeshvari Mahatmya (Greatness of Yogeshvari) and appears in Prabhasa Khanda which is Somnath in Gujarat in today's context. But if we assume that Prabhasa Khanda covers the holy places in and around Somnath in Western part of India, it is quite possible that the Yogeshvari mentioned in this chapter could actually be referring to the Yogeshwari Temple in Ambejogai in Beed District in Maharashtra. The brief Phalashruti mentions that one who prays to Sri Yogeshwari with this hymn in the mornings become rich and fearless.
devāūcuḥ-
namo devīmahābhāge gaṁbhīre bhīma-darśane |naya-sthite susiddhānte trinetre viśvatomukhī|| 1||
vidyāvidye jaye jāpye mahiṣāsura-mardinī|sarvage sarva-vidyeśe devīviśva-svarūpiṇī|| 2||
vītaśoke dhruve devīpadma-patrāyatekṣaṇe |śuddha-sattve vratasthe ca caṇḍa-rūpe vibhāvarī|| 3||
ṛddhi-siddhi-prade devīkāla-nṛtye dhruti-priye |śāṅkarībrāhmaṇībrāhmīsarva-deva-namaskṛte || 4||
\ghaṇṭā-haste śūla-haste mahiṣāsura-mardinī|ugra-rūpe virūpākṣīmahāmāye 'mṛte śive || 5||
sarvage sarvade devīsarva-sattva-mayodbhave |vidyā-purāṇa-śalyānāṁjananībhūta-dhāriṇī|| 6||
sarva-deva-rahasyānāṁsarva-sattvavatāṁśubhe |tvameva-śaraṇaṁ-devīvidyā'vidye śriye'śriye || 7||
durge durgārtihe devīsarva-durgārti-nāśinī|trāhi-māṁ-sarva-durgeṣu durge'haṁ-śaraṇaṁ-gataḥ|| 8||
|| phalaśrutiḥ||
ya etat paṭhati stotraṁprātarutthāya mānavaḥ|na bhīsampadyante tasya yāvaj jīvaṁnarasya vai || 9||
|| iti śrīskānde mahāpurāṇe prabhāsa-khaṇḍe yogeśvarī-māhātmye śrīyogeśvaryaṣṭakaṁsampūrṇam
\ SRI VAIDYANATHAASHTAKAM
Sri Vaidyanatha Ashtakam is a beautiful Hymn Composed by Sri Adi Shankara devoted to Lord Shiva, Who is known as Vaidyanatha. Lord Shiva is considered as the king among physicians (Lord Vaidyanatha) and many people pray to him for curing serious illness/disease when they or their family members are affected by it. Devotees who are desirous of getting cured of diseases should recite Shri Vaidyanatha Ashtakam thrice a day.
Sree rama soumithri jataayu vedaan Shadanadithya kujarchithya | Sree neelakanthaaaya dayaaaamayaya, Sree vaidyanathaya namasivaya || 1 ||
I salute that God Shiva, Who is the king among physicians, Who is worshipped by Rama and Lakshmana, Who is worshipped by Jatayu, Who is worshipped by the Vedas, Who is worshipped by Lord Subrahmanya, Who is worshipped by the Sun God, Who is worshipped by the Mars God, Who is having a blue neck, and who is the personification of mercy.
Gangaapravaahendu jataadharaaya, Trilochanaaya smarakaalahanthre, Samastha devairapi poojithaaya, Sree vaidyanaathaaya namasivaya || 2 ||
I salute that God Shiva, Who is the king among physicians, Who wears the flow of Ganges and the moon, on his head, Who has three eyes, Who had killed the God of love and death, and who is worshipped by all devas.
Bhaktha priyaaya, tripuranthakaaya PinAakine dushta haraya
nithyam |
Prathyaksha leelayaa manushya loke Sree vaidyanathaaya namasivaya ||3||
I salute that God Shiva, Who is the king among physicians, who is the lover his devotees, Who has destroyed the three cities, Who holds the bow called Pinaka, Who destroys bad people daily, and Who plays in the world of humans.
Prabhootha vaataadi samastha roga Pranaasakarthre muni
vanditaaya |
Prabhaakarendwagni-vilochanaaya Srivaidyanathaaya nama sivaya || 4 ||
I salute that God Shiva, Who is the king among physicians, who cures all great diseases, like rheumatism and arthritis, Who is saluted by great sages, and to whom, the sun god, Moon and God of fire are eyes.
Vaksrothra-nethraanghri-viheena-janthoh Vaksrothra nethraanghhri sukha pradaaya | Kushthaadi sarvonnath- roga hanthre Sri Vaidyanathaaya nama sivaaya || 5 ||
I
salute that God Shiva Who is the king among physicians,
Who blesses those beings, Who have lost their speech, hearing, sight and
ability to walk with these abilities, and who provides cure for devastating
diseases like leprosy.
Vedaantavedyaaya jagan maayaya Yogiswara dhyeya
Padaambujaaya |
Trimurthy roopaaya sahasra namne Sri vaidyanathaaya nama sivaaya ||6||
I salute that God Shiva, Who is the king among physicians, Who can be known through Vedanta, Who is spread throughout the universe, Who has a lotus feet , that is meditated upon by great sages, Who is of the form of the holy trinity, and who has thousand names.
Swatheertha mrudbhasmabhrudanga-bhaajam, Pisaacha dukhaarthibhay-aapahaaya | Athma swaroopaaya sareerabhaajaam, Sri Vaidyanaathaaya namasivaaya || 7 ||
I
salute that God Shiva, Who is the king among physicians, Who removes all
sufferings caused by bad spirits, sorrows and fears by dip in his holy tank, by
the holy ash in the temple and by the mud below the neem tree of the temple,
and who is the personification of soul,
Occupying human body.
Sree neelakanthaaya vrushabadwajaaya Sragghanda-bhasmaadhyapi shobhitaaya | Suputhra daaraadi subhaagya-daaya Sri Vaidyanathaaya nama sivaaya || 8 ||
I salute that God Shiva, Who is the king among physicians, Who has a blue neck, Who has the bull on his flag, Who shines by flowers, sacred ash and sandal, Who grants good children and good wife, and who blesses us with all good luck.
|| Phalasaruti ||
Baalaambikesa vaidyesa bhavarogahareti cha |
Japen naama-thrayam nithyam mahaa-roga-nivaaranam ||
Those who recite this prayer thrice a day with devotion, and pray to the Lord Vaidyanatha, Who is with his consort Balaambika, and who removes the fear of birth and death, would get cured of all great diseases.
|| Iti Shri Vaidyanatha Ashtakam sampoornam ||
Thus completes Shri Vaidyanatha Ashtakam.
HYMN ON KRISHNA AS THE HEALER
Here is a prayer on Lord Krishna as Healthcare taker inspired by the mantra “Vaisdyo Naerayano Harih” by Kulasekhara Azhvar in Mukundamala:
Vyamoha-prasam
aushadham muni-mano-vritti-pravritty-aushadham
Daityendrarti-karaushadham tri-bhuvane sanjivanaikaushadham
Bhaktatyanta-hitaushadham bhava-bhaya-pradhvamsanaikaushadham
Sreyah-prapti-karaushadham piba manah sri-krishna-divyaushadham
Medicine that cures improper desires,
Medicine in the minds of sages,
Which makes them to meditate,
Medicine for controlling king among Rakshasas (Crown Corona Virus),
Medicine which gives life to the three worlds,
Medicine which cures the travails of devotees,
Medicine that cures fear of existence (fear and anxiety),
Medicine that can bring all longevity,
Is the holy medicine of Sri Krishna.
And so, devotees drink it to your fill.
HEALTHCARE MANTRAS FOR MEDITATION ON DEITIES
Dhanvantari Gayatri
Om tat purushaayavidmahae Amrithakalasahastaaya dheemahi Tanno Dhanvantri prachodayaat ||
This is the Gayathri mantra for Lord Dhanvantari, the recitation of which can earn for the devotees, the divine blessings of the
Dhanavantri Maha Mantra for Yajna
“Om Namo
Bhagavate
Maha Sudharsana
Vasudevaya Dhanvantaraye;
Amrutha Kalasa Hasthaaya
Sarva Bhaya Vinaasaaya
Sarva Roga Nivaaranaya
Trai Lokya Pataye
Trai Lokya Nitaye
Sri Maha Vishnu Swarupa
Sri Dhanvantri Swarupa
Sri Sri Sri
Aoushadha Chakra Narayana Swaahaa”
‘Om Shree Dhanvantre Namaha’
Meaning: ‘Oh Lord Shri Dhanvantari! Obeisance to you!
‘Om Namo Bhagavate Vasudevaaya Dhanvantaraye Amrita- Kalasha Hastaaya Sarva-amaya Vinashaaya Trailokya Naathaya Dhanvantri Maha-vishnave Namaha’
This mantra dedicated to Lord Dhanvantari, which describes his form, hails his greatness, offers salutations to him and seeks his grace for destroying diseases.
There is a popular mantra that is taught in Ayurvedic colleges in India:
Om shankham chakram jalaukam
dadhad amruta ghatam charu dorbhi
chaturbhih
Sukshma svacch ati hridyam sukha pari vilasanam
maulim ambhoja netram
Kalam bhodojo valangam kati tata vilasan
charu pitam baradhyam
Vande dhanvantarim tam nikhila gada vanam
praudha davagni leelam
Translated to:
We bow to Lord Dhanvantari holding in his graceful four hands a Conch shell, a Wheel, a Leech and a pot of heavenly nectar.
Within whose heart shines the purest and gentle beautiful blaze of light, which surrounds his head and emanates from his lotus eyes.
On the dark water whose body is luminous and gleaming. Waist and thighs are covered in yellow cloth and by whose mere play. All diseases are vanquished as if by a mighty forest fire.
Aswini Kumaraas
Aswini Gayatri
Om Swetha Varnaaya Vidmahe Sudhaakaraayai Dhimahi Thanno Ashwanau prachodayaat |
Aśvins that are invoked at dawn, the time of Agnihotra, have a close connection with the dawn goddess, Usha: she is bidden to awaken them (8.9.17), they follow her in their chariot (8.5.2), she is born when they hitch their steeds (10.39.12), and their chariot is once said to arrive before her (1.34.10). They are consequently associated with the "return from darkness":
Yah bhasyah vaam rathiraa vaste usraah rathaah yujaanaah pari(a)yati varth tena nah sam yoh upasah vi(a)ushatau ni aswina vahatamyajne asmin ||
Oh! Divine Charioteer Aswins! Oh what a power of yours when you engage your horses to action! The house also runs and with the help of the brilliance of rays of Usha the world is illumined. As the day dawns please bestow peace upon us and remove all miseries as we perform the Yajna!
“Ya dasra sindhumatara manotara rayinam. Dhiya deva vasuvida“ swaha!
Aswini! You are the harbingers of the dawn, and wonderful -workers. Born of the ocean of space, you create the seas of morning mist. Faster than the mind, you bring wealth of the world. With intelligence and inspiration you reveal the treasures of the Vasus, you are brilliant, and generous, divine! Our obhla6tions to you!”-- Rig Veda (translation of Tulsi Ram and Swami Dayananda)
Hreescha tay lakshmeescha patnyau | ahoeraatrae paarsve | nakshatraani roopam | aswinau vyaattam | ishtam manishaana | amum manishaana | sarvam manishaana | Om shaanti-hhaanti-h shaanti-h || (Mantra 24)
O Purusha! The goddess Hri (Modesty) and Sri (wealth) are your consorts. Day and night are your lateral limbs. The stars are your form. The Aswins are your widely opened mouth. O Purusha! Fulfill our desire for self-knowledge as also our desire for the enjoyment of this world (leading a healthy life). Give us all that we need!
MRITYUNIVARANA MANTRAS FROM MNU
Here are few Mrityunivarana Mantras found in Mahanarayana Upanishad collected from Vedas and Veda samhitas
apaitu
mṛtyuramṛtaṁ na āganvaivasvato no abhayaṁ kṛṇotu |
parṇaṁ vanaspaterivābhi naḥ śīyatāɱrayiḥ sacatāṁ naḥ śacīpatiḥ ||
May death depart from us! May Immortality come to us! May Vaivasvata Yama grant us safety! May the sins of us be destroyed like the seared leaves of a tree! May the strength-giving wealth come to us!
paraṁ mṛtyo anuparehi panthāṁ yaste sva itaro devayānāt |
cakṣuṣmate śṛṇvate te bravīmi mā naḥ prajāɱ rīriṣo mota
vīrān ||
O Death, go back by thy own path which is other than that of the gods! I entreat thee who art capable of seeing me and listening to me! Do not destroy our progeny! Do not strike down our heroes! (This is from Rigveda X 18 10
vātaṁ prāṇaṁ manasānvārabhāmahe prajāpatiṁ yo bhuvanasya gopāḥ |
sa no mṛtyostrāyatāṁ pātvaɱhaso jyogjīvā jarāma śīmahi||
We heartily supplicate to the Lord of creatures, who is the protector of the universe and who is active within us as life-breath and outside us as the blowing wind. May He guard us from death and protect us from sin! May we live brilliantly up to our old age!
[This is a prayer to the Supreme Being expressing the desire for long and brilliant life, taken from Taittirīya Brāhmaṇa III 7 7.]
amutrabhūyādadha
yadyamasya bṛhaspate abhiśasteramuñcaḥ |
pratyauhatāmaśvinā mṛtyumasmaddevānāmagne bhiṣajā śacībhiḥ ||
O thou Supreme Being, release me from the fear of Yama and accusation of people and the necessity of being in the yonder world! O Agni, may the two divine physicians, the Aśvīns, chase away from us death by virtue of the powers of religious work!
śalkairagnimindhāna
ubhau lokau sanemaham |
ubhayorlokayorṛdhvāti mṛtyuṁ tarāmyaham ||
Kindling the consecrated fire with chips of wood (in order to offer oblations during worship) may I attain both the worlds! Having attained the prosperity of this world and the next I shall cross over death.
This mantra occurs at Taittirīya Brāhmaṇa 12 15 and Āpastambaśrautasūtra 5 8 4.
It contains a prayer for Immortality after the enjoyment of this world and the next procured through the performance of Vedic rites in the fire.
mā
chido mṛtyo mā vadhīrmā me balaṁ vivṛho mā pramoṣīḥ |
prajāṁ mā me rīriṣa āyurugra nṛcakṣasaṁ tvā haviṣā vidhema ||
O fierce Death, do not cut off my life! Do not injure (my interest)! Do not cripple my strength! Do not subject me to deprivation! Do not hurt my progeny and life! I shall serve thee with oblations; for, thou art vigilant over the deeds of men.
[This again is the quotation from Taittirīya Āraṇyaka III 15,2 containing supplications to Death entreating him to keep away from harm to oneself, one’s progeny and possessions. The inescapable eyes of Death are ever fixed on mortals whose condition on the earth depends upon their own deeds as assessed by Death.]
mā no
mahāntamuta mā no arbhakaṁ mā na ukṣantamuta mā na ukṣitam |
mā no vadhīḥ pitaraṁ mota mātaraṁ priyā mā nastanuvo rudra rīriṣaḥ ||
O Rudra, injure not our elders, our children, our adults capable of procreation, the fetus we have laid in the mother’s womb and our father and mother! Do not hurt our dear selves!
[This mantra and the next one are Rigveda I 14 7 and 8 respectively. They contain a vivid and touching prayer addressed by disconsolate men to Rudra who rules over destruction in its various aspects.
Nothing strikes greater terror into the hearts of men than the deprivation by Death of their own kith and kin and bringing to the end their own existence by the cold hands of Death.
mā nastoke tanaye
mā na āyuṣi mā no goṣu mā no aśveṣu rīriṣaḥ |
vīrānmā no rudra bhāmito vadhīrhaviṣmanto namasā vidhema te ||
O Rudra, do not hurt us in respect of our children, our grandchildren, other men belonging to us, our cattle and our horses! Do not hurt in anger our heroes! We shall serve thee with oblations and reverence!
tryambakaṁ yajāmahe sugandhiṁ puṣṭivardhanam |
urvārukamiva bandhanān mṛtyor mukṣīya māmṛtāt ||
May our awakened intuition guide us living a life selflessly dedicated to the Supreme Divinity, which eventually liberates everyone from the anxiety of death making us eligible to experience immortality!
Religiously devoted translate this Mantra as;
We worship the three-eyed Lord Siva who is fragrant and who increasingly nourishes the devotees. Worshipping Him may we easily slip off from death just as the ripe cucumber easily separates itself from the binding stalk! May we be never separated from Immortality!
This is a cherished mantra prescribed for prayer by all seekers after the Puruṣārthas (four ends of life), and also mainly for meditation by those who aspire after liberation from the cycle of birth and death.
The Supreme is here meditated upon as the giver and increaser of well-being and progress in physical and spiritual excellences.
The adjective Sugandhim qualifying God implies that divine grace becomes perceptible, from a distance like fragrance, to persons who are given to piety and adoration of God.
The example of cucumber gives us the concrete impression how a spiritually and physically mature person naturally and easily gets freedom from the bondages of existence in the world, either at the dawn of knowledge or at the close of a well-spent life.
This mantra is originally found at Vājasaneyi Saṁhitā III 6. In commenting on this passage Mahīdhara states that celestial fragrance of the Lord is suggestive of all His Divine excellences. Death implies also mundane existence.
ye te sahasramayu
pāśā mṛtyo martyāya hantave |
tān yajñasya māyayā sarvānavayajāmahe ||
O Death, those thousand and ten thousand snares which thou hast laid for slaying man, all of them we remove by the power of our deeds of worship!
The word death is used in different connected senses. It’s most concrete shape is the termination of physical existence marked by stoppage of breath, consciousness and bodily functions. The force that brings about this is personified as Death.
The duration of life on this earth is determined by the merits and dements accruing from a man’s deeds. This is the view of the scriptures.
The god of Death adjudges each person according to his deserts and limits the duration of his life on the earth. Evil thoughts and deeds, errors of passion and temperament, sickness and suffering—all these are snares laid by Death to entrap unwary man.
Further, ignorance, carelessness, remissness, insatiable craving and harmful propensities are also listed among the army of Death.
Śiva, the auspicious God, is described as the greatest yogin, for, he has overcome the army of Death. Therefore He, the Auspicious Lord, is called Antakāntaka.
For the devotees of God, the way to escape from the meshes of Death, said above, lies in the power of worshipping Him—the performance of prescribed duties to God properly and in the right spirit. This is perhaps what is implied by the phrase yajñasya māyayā or by the power of worship.
mṛtyave svāhā mṛtyave svāhā ||
Hail! May this be an oblation made to Mṛtyu, the maker of death!
Repetition of the same formula twice implies that two separate oblations are made to the deity in the consecrated fire, with a view to destroy all the sins connected with the person who makes the offering.
Namo rudrāya viṣṇave mṛtyurme pāhi
Salutations to Rudra, and to Viṣṇu (or Rudra who is Viṣṇu)! Guard me from death!
This is a mantra prescribed for repetition (Repeated Japa) throughout life in order to save oneself from death.
This Yajus may be interpreted either as a salutation to Rudra and Viṣṇu separately, or to both together as one. The latter interpretation is supported by the conclusion of the prayer, which gives the singular predicate.
The Skanda Upaniṣad declares the identity of Śiva and Viṣṇu thus: Yathā śivamayo viṣṇur evam viṣṇu-mayaḥ śivaḥ. There is a considerable literature establishing the unity and identity of Śiva and Viṣṇu produced during the course of many centuries. I have forwarded to you many rare slokas from various Puranas expressing this unity of thought.
CONCLUDING MANTRA
asato mā sadgamaya, tamaso mā jyotirgamaya, mṛtyormā amṛtaṃ gamaya-Brihadarnyaka panishad
The simple meaning is thus: “Lead me from ‘Asat’ to ‘Sat’, from darkness to light and from mortality to immortality”. Asat and Sat have specific philosophical meaning, though they are often translated as ‘unreal’ and ‘real’ respectively, which are rather misleading. ‘Asat’ is that which has no state of existence and ‘Sat’ is that which has no state of non-existence (Gīta 2.16). It is to be understood that Asat does not exist by itself; it does not have an independent existence. In contrast, Sat exists by itself. That is the specific difference between the two. The phenomenal existence is neither Sat nor Asat, since it has a beginning and an end. It is actually Asat sustained by Sat; Asat represents the physical part and Sat the eternal sustaining energy. So, the first part of the hymn means this, ‘may I be oriented towards the eternal principle of existence, instead of the transient worldly pleasures’. In the second part, darkness indicates ignorance and light represents enlightenment. It may be noted that ignorance relates to Asat and enlightenment relates to Sat; therefore this part is rather a repetition of the first part in a different form. Similarly, the word ‘mortality’ in the last part refers to Asat only and immortality to Sat, going by the imports of Asat and Sat given above.
Bogged down by fear of disease and consequent death our ancient sages raised their voices to the Supreme with Vedamantras “Mrityor maa Amritam Gamaya”, “mrityor Moksheeya maamritaat” etc., diefied “Mrityu” and poured oblations to the fire with the mantra “mrityave swaha mrityave swaha”.
Sri Subramanya Bhujangam
Adi Shankaracharya had defeated many scholars who were following various different schools of thought. One such rival scholar grew jealous of Adi Shankara’s felicity in debates. He cast an evil spell on Adi Shankaracharya and this caused severe stomach pain to the acharya. Adi Shankara thought the stomach pain as prarabdha karma. He tried to avoid the pain of the body. But Murugan from Tirucchendur looking at him suffering in Kerala was not ready to ignore the severe pain that his devotee was going through. He therefore appears in the dream of Adi Shankaracharya and summons him to Tiruchendur Temple – the famous abode of Murugan in Tamil Nadu. Adi Sankara reaches Tiruchendur Temple through yoga marga. Here Muruga shows him the rarest of rarest vision – Muruga standing and Adi Shesha spreading his hood over him. This rare darshan of Muruga inspires the Adi Shankara to sing a hymn in the Bhujanga meter, as it conjures wavelike, graceful movements of a snake. This composition came to be known as Subrahmanya Bhujangam.
Diarrhea causing stomach ache is one of the symptoms of COVID 19. Evidently the rival scholar had sent a kind of Corona virus that inflicted Sankara in those days. In March 2020 towards the end, on the dawn of Hindu calendar month Sarvari (Year of Darkness) Kalasarpa lifted its head in fury annoyed by the neglect and disrespect of Eco-balance of Nature causing Corona virus that has not yet calmed down. The only way that we can subside it is to start chanting Subhramaya Bhujngam that Sankara has given us as a well-tested approved hymn that instantly acted as the Vaccine for the virus.
Please go through the Subhramanya Bhujangam:
श्रीसुब्रह्मण्यभुजङ्गम्
सदा बालरूपाऽपि
विघ्नाद्रिहन्त्री
महादन्तिवक्त्राऽपि
पञ्चास्यमान्या
।
विधीन्द्रादिमृग्या
गणेशाभिधा
मे
विधत्तां
श्रियं काऽपि कल्याणमूर्तिः
॥१॥
Sadaa Baala-Ruupa-Api Vighna-Adri-Hantrii
Mahaa-Danti-Vaktra-Api Pan.caasya-Maanyaa |
Vidhi-Indra-[A]adi-Mrgyaa Gannesha-Abhidhaa Me
Vidhattaam Shriyam Kaa-Api Kalyaanna-Muurtih ||1||
Meaning:
1.1: (Salutations to Sri Ganesha) Who Always has a Child-like Form, but can
Destroy Mountains of Obstacles,
1.2: Who has an Elephant Face with a Huge Tusk, but is respected by the
Five-Faced Shiva,
1.3: Who is sought after by Vidhi (Brahma), Indra and Others; and Who is known
as Ganesha; To me ...
1.4: ... please bestow Sri (Glory and Prosperity), O the Lord with an
Auspicious Form.
न जानामि शब्दं न जानामि चार्थं
न जानामि पद्यं न जानामि गद्यम् ।
चिदेका षडास्या
हृदि द्योतते
मे
मुखान्निःसरन्ते
गिरश्चापि
चित्रम्
॥२॥
Na Jaanaami Shabdam Na Jaanaami Ca-Artham
Na Jaanaami Padyam Na Jaanaami Gadyam |
Cid-Ekaa Ssaddaasyaa Hrdi Dyota-Te Me
Mukhaan-Nihsarante Girash-Ca-Api Citram ||2||
Meaning:
2.1: (Salutations to Sri Subramanya) I know neither Words, nor their Meanings O
Lord,
2.2: And I know neither Poetry, nor Prose, but ...
2.3: ... within the Core of my Heart, I see the Conscious Effulgence of Your
Six Faces, ...
2.4: ... which is making these various Words pour forth through my Mouth.
मयूराधिरूढं
महावाक्यगूढं
मनोहारिदेहं
महच्चित्तगेहम्
।
महीदेवदेवं
महावेदभावं
महादेवबालं
भजे लोकपालम्
॥३॥
Mayuura-Adhiruuddham Mahaa-Vaakya-Guuddham
Manohaari-Deham Mahac-Citta-Geham |
Mahii-Deva-Devam Mahaa-Veda-Bhaavam
Mahaa-Deva-Baalam Bhaje Loka-Paalam ||3||
Meaning:
3.1: (Salutations to Sri Subramanya) Whose Form Mounted on a Peacock represents
the deepest Secret of the Upanishadic Maha Vakyas,
3.2: Whose Heart-Stealing Beautiful Body Dwells within the Great Heart of
Spiritual Consciousness,
3.3: Who is the Great God of the Devas and represents what the Great Vedas
convey,
3.4: I Worship that Son of Mahadeva (another name of Shiva) Who is the
Protector of the World.
यदा संनिधानं
गता मानवा मे
भवाम्भोधिपारं
गतास्ते
तदैव ।
इति व्यञ्जयन्सिन्धुतीरे
य आस्ते
तमीडे पवित्रं
पराशक्तिपुत्रम्
॥४॥
Yadaa Samnidhaanam Gataa Maanavaa Me
Bhava-Ambhodhi-Paaram Gataas-Te Tadai[a-E]va |
Iti Vyan.jayan-Sindhu-Tiire Ya Aaste
Tam-Iidde Pavitram Paraashakti-Putram ||4||
Meaning:
4.1: (Salutations to Sri Subramanya) When Persons come to My Presence (and
completely surrender to me),
4.2: They have Indeed Crossed the Ocean of the Samsara,
4.3: Thus You seem to proclaim Manifesting on the Shore of the Sea (at
Tiruchendur) and Dwelling there,
4.4: May I always Praise You, O the Ever Pure Son of Parashakti (Divine
Mother).
यथाब्धेस्तरङ्गा
लयं यन्ति तुङ्गाः
तथैवापदः
सन्निधौ
सेवतां मे ।
इतीवोर्मिपंक्तीर्नृणां
दर्शयन्तं
सदा भावये हृत्सरोजे
गुहं तम् ॥५॥
Yatha-Abdhes-Taranggaa Layam Yanti Tunggaah
Tathai[aa-E]va-[A]apadah Sannidhau Sevataam Me |
Iti-Ivo[a-Uu]rmi-Pangktiir-Nrnnaam Darshayantam
Sadaa Bhaavaye Hrt-Saroje Guham Tam ||5||
Meaning:
5.1: (Salutations to Sri Subramanya) Like the Huge Waves of the Sea Disappear
within the Sea, ...
5.2: ... similarly, the Calamities of My Devotees will Disappear Who come to My
Presence where I Dwell (and completely surrender to me),
5.3: Thus You seem to proclaim showing the Rows of Waves on the Sea (to the
Devotees),
5.4: May I always Meditate on You, O Guha (another name of Subramanya) within
the Lotus of my Heart.
गिरौ मन्निवासे
नरा येऽधिरूढाः
तदा पर्वते राजते तेऽधिरूढाः
।
इतीव ब्रुवन्गन्धशैलाधिरूढाः
स देवो मुदे मे सदा षण्मुखोऽस्तु ॥६॥
Girau Man-Nivaase Naraa Ye-Adhiruuddhaah
Tadaa Parvate Raajate Te-Adhiruuddhaah |
Iti-Iva Bruvan-Gandhashaila-Adhiruuddhaah
Sa Devo Mude Me Sadaa Ssannmukho-Astu ||6||
Meaning:
6.1: (Salutations to Sri Subramanya) Those Persons who Ascend the Hills of My
Abode (and completely surrender to me), ...
6.2: ... they thereby Ascend the Great Silvery Mountain which leads to the path
of Liberation (referring to Mount Kailash which appears Silvery due to snow),
6.3: Thus You seem to proclaim Abiding on the Sugandha Hill,
6.4: Let me always Rejoice in the contemplation of You, O my Lord Shanmukha.
महाम्भोधितीरे
महापापचोरे
मुनीन्द्रानुकूले
सुगन्धाख्यशैले
।
गुहायां
वसन्तं स्वभासा
लसन्तं
जनार्ति
हरन्तं श्रयामो
गुहं तम्
Mahaa-[A]mbhodhi-Tiire Mahaa-Paapa-Core
Muni-Indra-Anukuule Sugandha-[A]akhya-Shaile |
Guhaayaam Vasantam Sva-Bhaasaa Lasantam
Jana-[A]arti Harantam Shrayaamo Guham Tam ||7||
Meaning:
7.1: (Salutations to Sri Subramanya) On the Shores of the Great Sea, the Place
which Steals away the Great Sins of the People, ...
7.2: ... the Place which is very Favourable for Munis (Saints or Ascetics) to
perform Sadhana, the Place which is known as the Sugandha Hill, ...
7.3: ... the Place where Guha Abides in His Own Splendour, ...
7.4: ... and Removes the Distress of the People; I Remember that Place and take
Refuge in You, O Guha.
लसत्स्वर्णगेहे
नृणां कामदोहे
सुमस्तोमसंछत्रमाणिक्यमञ्चे
।
समुद्यत्सहस्रार्कतुल्यप्रकाशं
सदा भावये कार्तिकेयं
सुरेशम्
॥८॥
Lasat-Svarnna-Gehe Nrnnaam Kaama-Dohe
Suma-Stoma-Samchatra-Maannikya-Man.ce |
Sam-Udyat-Sahasra-Arka-Tulya-Prakaasham
Sadaa Bhaavaye Kaartikeyam Sure[a-Ii]sham ||8||
Meaning:
8.1: (Salutations to Sri Subramanya) Within the Shining Golden House (i.e.
Temple Room), Granting the Wishes of the Devotees, ...
8.2: ... Abides the Lord on a Shrine which is covered with heaps of Flowers and
various Gems, ...
8.3: ... the Lord Himself Shining with the Effulgence of Thousand Suns,
8.4: Let me always Meditate on that Form of Kartikeya, the Lord of the Devas.
रणद्धंसके
मञ्जुलेऽत्यन्तशोणे
मनोहारिलावण्यपीयूषपूर्णे
मनःषट्पदो
मे भवक्लेशतप्तः
सदा मोदतां स्कन्द ते पादपद्मे
॥९॥
Rannad-Dhamsake Man.jule-Atyanta-Shonne
Manohaari-Laavannya-Piiyuussa-Puurnne
Manah-Ssatt-Pado Me Bhava-Klesha-Taptah
Sadaa Modataam Skanda Te Paada-Padme ||9||
Meaning:
9.1: (Salutations to Sri Subramanya) On the Jingling Anklets on the Feet which
are very Charming and Reddish, ...
9.2: ... the Feet which are Heart-Stealing, Lovely and filled with Nectar ...
9.3: ... On those Six pair of Feet (in Your Six Abodes), let me who is
afflicted with the Distress and Heat of the World, ...
9.4: ... always Rejoice, O Skanda, keeping my Mind always on Your Lotus Feet.
सुवर्णाभदिव्याम्बरैर्भासमानां
क्वणत्किङ्किणीमेखलाशोभमानाम्
।
लसद्धेमपट्टेन
विद्योतमानां
कटिं भावये स्कन्द ते दीप्यमानाम्
॥१०॥
Suvarnna-[A]abha-Divya-Ambarair-Bhaasamaanaam
Kvannat-Kingkinnii-Mekhalaa-Shobhamaanaam |
Lasad-Dhema-Pattttena Vidyotamaanaam
Kattim Bhaavaye Skanda Te Diipyamaanaam ||10||
Meaning:
10.1: (Salutations to Sri Subramanya) Clad in Divine Clothes which are Shining
with the Lustre of Gold, ...
10.2: ... and wearing a beautiful Girdle on the Waist on which small Bells are
Tinkling, ...
10.3: ... along with a Golden Silk Cloth which is Flashing like Lightning, ...
10.4: ... I Meditate on Your Waist, O Skanda, You Who Enlighten my Heart.
पुलिन्देशकन्याघनाभोगतुङ्ग_
स्तनालिङ्गनासक्तकाश्मीररागम्
।
नमस्यामहं
तारकारे
तवोरः
स्वभक्तावने
सर्वदा सानुरागम्
Pulindesha-Kanyaa-Ghanaa-Bhoga-Tungga_
Stana-[A]alinggana-[A]asakta-Kaashmiira-Raagam |
Namasyaam-Aham Taaraka-Are Tavorah
Sva-Bhakta-Avane Sarvadaa Sa-Anuraagam ||11||
Meaning:
11.1: (Salutations to Sri Subramanya) Like how You Embraced the Woman of the
Pulinda Tribe (i.e. Sri Valli, who meditated on You for long) who had Big and
Round ....
11.2: ... Bosom, and as a result of that Embrace, Your Chest became Red like
Saffron (signifying deep attachment towards Devotees), ...
11.3: ... I Bow down to You, the Enemy of Taraka, and Who is extremely
Powerful, ...
11.4: ... Please extend the same Anuraga (Love and Affection which You showed
towards Valli) towards Your Devotees also, always, You Who are the Joy of the
Devotees.
विधौ क्ऌप्तदण्डान्
स्वलीलाधृताण्डान्
निरस्तेभशुण्डान्
द्विषत्कालदण्डान्
।
हतेन्द्रारिषण्डाञ्जगत्त्राणशौण्डान्
सदा ते प्रचण्डान्
श्रये बाहुदण्डान्
॥१२॥
Vidhau Klpta-Dannddaan Sva-Liilaa-Dhrta-Annddaan
Nirastebha-Shunnddaan Dvissat-Kaala-Dannddaan |
Hate[a-I]ndra-Ari-Ssannddaan.-Jagat-Traanna-Shaunnddaan
Sadaa Te Pracannddaan Shraye Baahu-Dannddaan ||12||
Meaning:
12.1: (Salutations to Sri Subramanya) The Arms which Effected Punishment to
Vidhi (Sri Brahma) and the Arms which Supported the Universe as One's Play, ...
12.2: ... The Arms which Casted off the Elephant (Valli Story) and the Arms
which are like Kaaladanda (Staff of Death) to the Hostile, ...
12.3: ... The Arms which Killed the Multitude of Enemies of Indra, and the Arms
which are Skilled in Protecting the World, ...
12.4: ... I Always take Refuge in Your Formidable Arms, O Subramanya (which are
like a Mighty Protecting Staff for the World).
सदा शारदाः षण्मृगाङ्का
यदि स्युः
समुद्यन्त
एव स्थिताश्चेत्समन्तात्
।
सदा पूर्णबिम्बाः
कलङ्कैश्च
हीनाः
तदा त्वन्मुखानां
ब्रुवे स्कन्द साम्यम्
॥१३॥
Sadaa Shaaradaah Ssann-Mrgaangkaa Yadi Syuh
Sam-Udyanta Eva Sthitaash-Cet-Samantaat |
Sadaa Puurnna-Bimbaah Kalangkaish-Ca Hiinaah
Tadaa Tvan-Mukhaanaam Bruve Skanda Saamyam ||13||
Meaning:
13.1: (Salutations to Sri Subramanya) If Six Autumn Moons Continuously Shine,
...
13.2: ... Rising Together and Staying side by side, such that their Splendour
is a Continuous Whole, ...
13.3: ... and they are Always Shining with Full Brightness, without any Spot on
them, ...
13.4: ... Even then, they can be said to be like Your Face, only for the name's
sake, O Skanda, without the real Splendor matching.
स्फुरन्मन्दहासैः
सहंसानि
चञ्चत्
कटाक्षावलीभृङ्गसंघोज्ज्वलानि
।
सुधास्यन्दिबिम्बाधरणीशसूनो
तवालोकये
षण्मुखाम्भोरुहाणि
॥१४॥
Sphuran-Manda-Haasaih Sa-Hamsaani Can.cat
Kattaakssaa-Valii-Bhrngga-Samgho[a-U]jjvalaani |
Sudhaasyandi-Bimbaa-Dharannii-[Ii]sha-Suuno
Tava-[A]alokaye Ssann-Mukha-Ambhoruhaanni ||14||
Meaning:
14.1: (Salutations to Sri Subramanya) With Shining Gentle Smile like a group of
Swans Moving Happily, ...
14.2: ... and Side Glances like a group of Bees Shining with Splendour, ...
14.3: ... along with Lips like Bimba Fruit filled with Nectar; O the Son of the
Lord of Earth, ...
14.4: ... I Behold Your Six Faces within my Heart; those Six Faces which
blossom like Six Lotuses.
विशालेषु
कर्णान्तदीर्घेष्वजस्रं
दयास्यन्दिषु
द्वादशस्वीक्षणेषु
।
मयीषत्कटाक्षः
सकृत्पातितश्चेद्
भवेत्ते
दयाशील का नाम हानिः ॥१५॥
Vishaalessu Karnna-Anta-Diirghessv[u]-Ajasram
Dayaa-Syandissu Dvaadashas-Viikssannessu |
Mayi-[I]issat-Kattaakssah Sakrt-Paatitash-Ced
Bhavet-Te Dayaashiila Kaa Naama Haanih ||15||
Meaning:
15.1: (Salutations to Sri Subramanya) From Your Large and Long Eyes extending
till the Ears, from which continually ...
15.2: ... pours forth Compassion; those Twelve Eyes, ...
15.3: ... If on me once Cast their Glance, ...
15.4: ... What Loss indeed will there be to You, O my Compassionate Lord?
सुताङ्गोद्भवो
मेऽसि जीवेति षड्धा
जपन्मन्त्रमीशो
मुदा जिघ्रते
यान् ।
जगद्भारभृद्भ्यो
जगन्नाथ
तेभ्यः
किरीटोज्ज्वलेभ्यो नमो मस्तकेभ्यः ॥१६॥
Suta-Anggo[a-U]dbhavo Me-Asi Jiive[a-I]ti Ssadd-Dhaa
Japan-Mantram-Iisho Mudaa Jighrate Yaan |
Jagad-Bhaara-Bhrdbhyo Jagan-Naatha Tebhyah
Kiriitto[a-U]jjvalebhyo Namo Mastakebhyah ||16||
Meaning:
16.1: (Salutations to Sri Subramanya) "Son, you are born from my body, May
your glory live (forever)"; Over Your Six Heads which Supports the World,
...
16.2: ... Mahadeva, the Great Lord, Joyfully uttered Mantras and Blessed You,
16.3: O Jagannatha (Lord of the World), You Who Bear the Burden of the World,
...
16.4: ... I Salute those Six Heads (blessed by Mahadeva and) which are Adorned
with Shining Diadems.
स्फुरद्रत्नकेयूरहाराभिरामः
चलत्कुण्डलश्रीलसद्गण्डभागः
।
कटौ पीतवास करे चारुशक्ति
पुरस्तान्ममास्तां
पुरारेस्तनूज
॥१७॥
Sphurad-Ratna-Keyuura-Haara-Abhiraamah
Calat-Kunnddala-Shrii-Lasad-Ganndda-Bhaagah |
Kattau Piita-Vaasa Kare Caaru-Shakti
Purastaan-Mamaas-Taam Puraares-Tanuuja ||17||
Meaning:
17.1: (Salutations to Sri Subramanya) With a Delightfully Pleasing Form adorned
with Bracelets and Garlands studded with Glittering Gems, ...
17.2: ... and Beautiful Ear-Rings moving to and fro over the Shining Face, ...
17.3: ... With Golden Yellow Clothes over the Waist and the Beautiful Shakti
Vel on His Hands, ...
17.4: .. I See Your Beautiful Form before my eyes, O the Son of the Enemy of
Tripurasura (referring to Shiva).
इहायाहि
वत्सेति
हस्तान्प्रसार्या_
ह्वयत्यादशच्छङ्करे
मातुरङ्कात्
।
समुत्पत्य
तातं श्रयन्तं
कुमारं
हराश्लिष्टगात्रं
भजे बालमूर्तिम्
॥१८॥
Iha-Ayaahi Vatse[a-I]ti Hastaan-Prasaaryaa_
(Aa)Hvaya-Tyaada-Shacchangkare Maatur-Angkaat |
Samutpatya Taatam Shrayantam Kumaaram
Hara-[A]ashlisstta-Gaatram Bhaje Baala-Muurtim ||18||
Meaning:
18.1: (Salutations to Sri Subramanya) "Come here, my Son", by
Extending the Arms ...
18.2: ... When Shankara calls You, You from Your Mother's Lap ...
18.3: ... Spring up and go towards the endearing Embrace of Your Father, O
Kumara (another name of Subramanya),
18.4: I Worship that Form of Bala Kumara (Child Kumara) Whose Body was Embraced
by Hara (another name of Shiva).
कुमारेशसूनो
गुह स्कन्द सेना_
पते शक्तिपाणे
मयूराधिरूढ
।
पुलिन्दात्मजाकान्त
भक्तार्तिहारिन्
प्रभो तारकारे
सदा रक्ष मां त्वम् ॥१९॥
Kumaare[a-I]sha-Suuno Guha Skanda Senaa_
Pate Shakti-Paanne Mayuura-Adhiruuddha |
Pulinda-Atmajaa-Kaanta Bhakta-Arti-Haarin
Prabho Taaraka-Are Sadaa Rakssa Maam Tvam ||19||
Meaning:
19.1: (Salutations to Sri Subramanya) O Kumara, You Who are the Son of the Lord
(Shiva), You Who are also called Guha and Skanda, You Who are the Commandar of
the Army of Devas, ...
19.2: ... You Who hold the Shakti Vel in Your Hands, You Who Mount the Peacock,
...
19.3: ... You Who are the Beloved of the Daughter of the hunter of Pulinda
tribe (referring to Valli), ...
19.4: ... O Lord, You Who are the Enemy of Tarakasura, Please Protect me
always.
प्रशान्तेन्द्रिये
नष्टसंज्ञे
विचेष्टे
कफोद्गारिवक्त्रे
भयोत्कम्पिगात्रे
।
प्रयाणोन्मुखे
मय्यनाथे
तदानीं
द्रुतं मे दयालो भवाग्रे
गुह त्वम् ॥२०॥
Prashaante[a-I]ndriye Nasstta-Samjnye Vicesstte
Kapho[a-U]dgaari-Vaktre Bhayot-Kampi-Gaatre |
Prayaanno[a-U]nmukhe Mayy-Anaathe Tadaaniim
Drutam Me Dayaalo Bhava-Agre Guha Tvam ||20||
Meaning:
20.1: (Salutations to Sri Subramanya) During my Old Age, when my Senses will
become Calm, when I will lose Consciousness and lie Motionless, ...
20.2: ... When my Face will Emit Phlegm and my whole Body will Tremble with
Fear, ...
20.3: ... When I will lie Waiting for Death, O my Lord, during that time, for
me, this Helpless creature, ...
20.4: ... Come to me Quickly and be before me, O Guha, the Compassionate Lord.
कृतान्तस्य
दूतेषु चण्डेषु
कोपाद्
दहच्छिन्द्धि
भिन्द्धीति
मां तर्जयत्सु
।
मयूरं समारुह्य
मा भैरिति त्वं
पुरः शक्तिपाणिर्ममायाहि
शीघ्रम्
॥२१॥
Krtaantasya Duutessu Cannddessu Kopaad
Dahac-Chinddhi Bhinddhi-Iti Maam Tarjayatsu |
Mayuuram Samaaruhya Maa Bhair-Iti Tvam
Purah Shakti-Paannir-Mama-[A]ayaa-Hi Shiighram ||21||
Meaning:
21.1: (Salutations to Sri Subramanya) When the Messengers of the God of Death
(Yama) who are Fierce, will say with Ferocity, ...
21.2: ... "Burn him, Cut him, Split him", threatening me, ...
21.3: ... (during that time) You, Mounted on Your Peacock and assuring
"There is no need to be afraid", ...
21.4: ... Please Come to me Quickly with Your Shakti Vel in Hand.
प्रणम्यासकृत्पादयोस्ते
पतित्वा
प्रसाद्य
प्रभो प्रार्थयेऽनेकवारम्
।
न वक्तुं क्षमोऽहं तदानीं कृपाब्धे
न कार्यान्तकाले मनागप्युपेक्षा ॥२२॥
Prannamyaa-Sakrt-Paadayos-Te Patitvaa
Prasaadya Prabho Praarthaye-Aneka-Vaaram |
Na Vaktum Kssamo-Aham Tadaaniim Krpa-Abdhe
Na Kaaryaanta-Kaale Manaag-Apy-Upekssaa ||22||
Meaning:
22.1: (Salutations to Sri Subramanya) I Salute You by Falling at Your Feet
right now, ...
22.2: ... Be Gracious, O Lord, I am Praying to You Many Times now, ...
22.3: ... For during that time (i.e. during my old age and when I am nearing
death), I will not have the Strength to Speak, O the Ocean of Compassion, ...
22.4: ... Do not therefore Forsake me during the end of my life even for a
little while.
सहस्राण्डभोक्ता
त्वया शूरनामा
हतस्तारकः
सिंहवक्त्रश्च
दैत्यः ।
ममान्तर्हृदिस्थं
मनःक्लेशमेकं
न हंसि प्रभो किं करोमि क्व यामि ॥२३॥
Sahasra-Anndda-Bhoktaa Tvayaa Shuura-Naamaa
Hatas-Taarakah Simhavaktrash-Ca Daityah |
Mama-Antar-Hrdistham Manah-Klesham-Ekam
Na Hamsi Prabho Kim Karomi Kva Yaami ||23||
Meaning:
23.1: (Salutations to Sri Subramanya) The Enjoyer of Thousand Universes by name
Soora (i.e. demon Soorapadma) was by You ...
23.2: ... Slain along with the demons Taraka and Singhavaktra (i.e. demon
Singhamukha),
23.3: Within the Core of my Heart lies one Mental Affliction,
23.4: You have still not Killed that, my Lord; What shall I do now? Where shall
I go now?
अहं सर्वदा दुःखभारावसन्नो
भवान्दीनबन्धुस्त्वदन्यं
न याचे ।
भवद्भक्तिरोधं
सदा क्ऌप्तबाधं
ममाधिं द्रुतं नाशयोमासुत
त्वम् ॥२४॥
Aham Sarvadaa Duhkha-Bhaara-Avasanno
Bhavaan-Diina-Bandhus-Tvad-Anyam Na Yaace |
Bhavad-Bhakti-Rodham Sadaa Klpta-Baadham
Mama-[A]adhim Drutam Naashayo[a-U]maa-Suta Tvam ||24||
Meaning:
24.1: (Salutations to Sri Subramanya) I am always sunken with the burden of
Sorrows,
24.2: You are the Friend of the Miserable in all the Worlds; apart from You, I
Pray to None Else,
24.3: Preventing full Devotion towards You by always causing Obstacles ...
24.4: ... are my Mental Sorrows; O the Son of Uma, please Destroy them Quickly.
अपस्मारकुष्टक्षयार्शः
प्रमेह_
ज्वरोन्मादगुल्मादिरोगा
महान्तः
।
पिशाचाश्च
सर्वे भवत्पत्रभूतिं
विलोक्य
क्षणात्तारकारे
द्रवन्ते
॥२५॥
Apasmaara-Kusstta-Kssaya-Arshah Prameha_
Jvaro[a-U]nmaada-Gulma-Adi-Rogaa Mahaantah |
Pishaacaash-Ca Sarve Bhavat-Patra-Bhuutim
Vilokya Kssannaat-Taaraka-Are Dravante ||25||
Meaning:
25.1: (Salutations to Sri Subramanya) Apasmara (Epilepsy), Kussttha (Leprosy),
Kssaya (Consumption), Arsha (Piles), Prameha (Urinary diseases like Diabetes),
...
25.2: ... Jwara (Fever), Unmada (Madness, Insanity), Gulma (Enlargement of
Spleen or other glands in the abdomen) and other formidable Diseases, ...
25.3: ... as also all types of Pisachas (Evil Spirits), ... (when) in Your
Bibhuti (Sacred Ash) contained in a Leaf, ...
25.4: ... sees You, Who is the Enemy of the formidable Taraka (i.e demon
Tarakasura), they hasten to Run away Immediately.
दृशि स्कन्दमूर्तिः
श्रुतौ स्कन्दकीर्तिः
मुखे मे पवित्रं
सदा तच्चरित्रम्
।
करे तस्य कृत्यं वपुस्तस्य
भृत्यं
गुहे सन्तु लीना ममाशेषभावाः
॥२६॥
Drshi Skanda-Muurtih Shrutau Skanda-Kiirtih
Mukhe Me Pavitram Sadaa Tac-Caritram |
Kare Tasya Krtyam Vapus-Tasya Bhrtyam
Guhe Santu Liinaa Mama-Ashessa-Bhaavaah ||26||
Meaning:
26.1: (Salutations to Sri Subramanya) Always Seeing the Form of Skanda and
Hearing the Glories of Skanda, ...
26.2: ... May my Mouth always Eulogize those Pure Deeds,
26.3: With my Hands always full with Your Works, may my Body always be Your
Servant,
26.4: May All my Feelings (Bhava) be completely Absorbed in You, O Guha.
मुनीनामुताहो
नृणां भक्तिभाजां
अभीष्टप्रदाः
सन्ति सर्वत्र
देवाः ।
नृणामन्त्यजानामपि
स्वार्थदाने
गुहाद्देवमन्यं
न जाने न जाने ॥२७॥
Muniinaam-Utaaho Nrnnaam Bhaktibhaajaam
Abhiisstta-Pradaah Santi Sarvatra Devaah |
Nrnnaam-Antya-Jaanaam-Api Sva-Artha-Daane
Guhaad-Devam-Anyam Na Jaane Na Jaane ||27||
Meaning:
27.1: (Salutations to Sri Subramanya) Is it not that Worshipped by the Great
Sages and Ascetics only, ...
27.2: ... the Devas (Gods) everywhere (i.e. in most cases) become the bestower
of Desired Boons?
27.3: But even for the sake of Persons (i.e. Devotees) who are of the Lowest
Births, to Grant them His Grace, ...
27.4: ... Apart from Guha, I do not know any other, I do not know any other.
कलत्रं सुता बन्धुवर्गः
पशुर्वा
नरो वाथ नारि गृहे ये मदीयाः ।
यजन्तो नमन्तः स्तुवन्तो
भवन्तं
स्मरन्तश्च
ते सन्तु सर्वे कुमार ॥२८॥
Kalatram Sutaa Bandhu-Vargah Pashurvaa
Naro Va-Atha Naari Grhe Ye Madiiyaah |
Yajanto Namantah Stuvanto Bhavantam
Smarantash-Ca Te Santu Sarve Kumaara ||28||
Meaning:
28.1: (Salutations to Sri Subramanya) Let my Wife, Children, Relatives or other
People, ...
28.2: ... whether they are Men or Women, all those who stay in my House, ...
28.3: ... Let them all Worship You alone, let them all pay Obeisance to You
alone, let them all Praise You alone, let them all Turn to You alone, ...
28.4: ... Let them all become absorbed in Your Rememberance only, O Kumara.
मृगाः पक्षिणो
दंशका ये च दुष्टाः
तथा व्याधयो
बाधका ये मदङ्गे ।
भवच्छक्तितीक्ष्णाग्रभिन्नाः
सुदूरे
विनश्यन्तु
ते चूर्णितक्रौञ्चशौल
॥२९॥
Mrgaah Pakssinno Damshakaa Ye Ca Dussttaah
Tathaa Vyaadhayo Baadhakaa Ye Mad-Angge |
Bhavac-Chakti-Tiikssnna-Agra-Bhinnaah Suduure
Vinashyantu Te Cuurnnita-Kraun.cashaula ||29||
Meaning:
29.1: (Salutations to Sri Subramanya) Those Animals, Birds and Biting Insects
which are offensive, ...
29.2: ... and in like manner, those Diseases which cause Pain and afflict my
Body, ...
29.3: ... Piercing them with Your Sharp Shakti Vel and casting them Far away,
...
29.4: ... Please Destroy them, O You Who Crushed the Krauncha Mountain.
जनित्री
पिता च स्वपुत्रापराधं
सहेते न किं देवसेनाधिनाथ ।
अहं चातिबालो
भवान् लोकतातः
क्षमस्वापराधं
समस्तं महेश ॥३०॥
Janitrii Pitaa Ca Sva-Putra-Aparaadham
Sahete Na Kim Deva-Sena-Adhinaatha |
Aham Ca-Ati-Baalo Bhavaan Loka-Taatah
Kssama-Sva-Aparaadham Samastam Mahe[a-Ii]sha ||30||
Meaning:
30.1: (Salutations to Sri Subramanya) Mother and Father, seeing the Faults of
their Children, ...
30.2: ... do they not Tolerate and Forgive those, O the Chief of the Army of
Devas?
30.3: I am a mere Child and You are the Father of the World,
30.4: (So like a Father) please Forgive all my Faults, O the Great Lord.
नमः केकिने शक्तये चापि तुभ्यं
नमश्छाग
तुभ्यं नमः कुक्कुटाय
।
नमः सिन्धवे
सिन्धुदेशाय
तुभ्यं
पुनः स्कन्दमूर्ते
नमस्ते नमोऽस्तु
॥३१॥
Namah Kekine Shaktaye Ca-Api Tubhyam
Namash-Chaaga Tubhyam Namah Kukkuttaaya |
Namah Sindhave Sindhu-Deshaaya Tubhyam
Punah Skanda-Muurte Namaste Namostu ||31||
Meaning:
31.1: (Salutations to Sri Subramanya) Salutations to Your Peacock and Your
Shakti Vel,
31.2: Salutations to Your Goat, Salutations to Your Cock,
31.3: Salutations to Your Pilgrimage (referred to as Sindhudesha) by the side
of the Sea,
31.4: Salutations, Salutations to You again and again, O Skanda, Salutations to
Your Beautiful Form.
जयानन्दभूमञ्जयापारधामन्
जयामोघकीर्ते
जयानन्दमूर्ते
।
जयानन्दसिन्धो
जयाशेषबन्धो
जय त्वं सदा मुक्तिदानेशसूनो
॥३२॥
Jaya-[A]ananda-Bhuuman.-Jaya-Apaara-Dhaaman
Jaya-Amogha-Kiirte Jaya-[A]ananda-Muurte |
Jaya-[A]ananda-Sindho Jaya-Ashessa-Bandho
Jaya Tvam Sadaa Mukti-Daane[a-Ii]sha-Suuno ||32||
Meaning:
32.1: (Salutations to Sri Subramanya) Victory to You, the Inner World of Bliss
Consciousness, Victory to You Whose Abode is in that Shoreless (i.e. Unbounded)
Bliss Consciousness,
32.2: Victory to You Whose Glory (both Inner and Outer) unfailingly extend
everywhere, Victory to You Whose Form is an Embodiment of Bliss,
32.3: Victory to You Who is an Ocean of Bliss, Victory to You Whose Friendship
is Unbounded (being the all pervading Consciousness),
32.4: Victory to You Always, Who is the Son of the Lord Who bestows Liberation
(i.e. Lord Shiva).
भुजङ्गाख्यवृत्तेन
क्ऌप्तं
स्तवं यः
पठेद्भक्तियुक्तो
गुहं संप्रणम्य
।
स पुत्रान्कलत्रं धनं दीर्घमायुः
लभेत्स्कन्दसायुज्यमन्ते
नरः सः ॥३३॥
Bhujangga-[A]akhya-Vrttena Klptam Stavam Yah
Patthed-Bhakti-Yukto Guham Samprannamya |
Sa Putraan-Kalatram Dhanam Diirgham-Aayuh
Labhet-Skanda-Aaayujyam-Ante Narah Sah ||33||
Meaning:
33.1: (Salutations to Sri Subramanya) This Hymn which is Arranged and set in
Motion in the Bhujanga (Snake-like) Metre, the person who ...
33.2: ... Recites with deep Devotion and Reverentially Bowing before Guha, ...
33.3: ... will get good Spouse and Sons, Wealth and long Life ...
33.4: ... and finally that person will obtain the Sayujya (absorption in the
Divine Essence) of Skanda.
இந்த 33 ஸ்லோகங்களின் தமிழாக்கம்
எப்போதும் குழந்தையென இருந்தாலும் மலைபோல்
விக்னங்கள் வந்தாலும் வேரோடு அழிப்பான்
எத்திக்கும் சிங்கமும் பூஜிக்கும் வேதம்
தும்பிக்கை முகத்தான் தொழுதிடக் காப்பான்
இந்த்ராதி தேவரும் எண்ணியது நடக்க
வந்திங்கு தேடும் வல்லபை கணேசன்
மங்கள மூர்த்தி மகிமை பிரதாபன்
என்றென்றும் சுபமே தந்திடத் துதித்தேன்
வெல்லும் சொல் அறியேன் விழி பொருள் அறியேன்
உள்ளிடும் சந்தம் தொடுக்கவும் அறியேன்
நல்லதோர் கவிதை நயங்களும் அறியேன்
உள்ளம் தோய்ந்தே உருகிடவும் அறியேன்
எல்லையில்லாததோர் ஒளி வந்து நெஞ்சின்
உள்ளே புகுந்தது ஒராறு முகமும்
சொல் என்று சொல்ல தொடுக்கின்றேன் பாட்டு
வெள்ளமாய் பொங்கி பெருகிடலாச்சு
மயிலேறி வந்தான் மஹாபாக்யப் பொருளாய்
உயிரில் கலந்தான் உள்ளம் கவர்ந்தான்
அழகுக்கு இவன்தான் அணியாக நின்றான்
முனிவர்கள் நெஞ்சில் குடிகொண்ட பெருமான்
யாருக்கும் எளியன் வேதப் பொருளாய்
பாரெல்லாம் காப்பான் ஈசன் குமாரன்
ஈடேற்றி அக்கரை சேர்ப்பேனே என்று
கூறுவான் போல கடலோரம் நின்றான்
செந்தில் வேலன் சிவசக்தி பாலன் கும்பிடும் மலைபோல்
வந்திடும் துயரை வந்தது போலவே திரும்பிடச் செய்வான்
கண்கண்ட தெய்வம் என் நெஞ்சுக்குள் வந்தான்
கந்த மாகெனமெனும் விந்தையூரிலே வந்து
கால் வைப்பர் கைலாயம் காண்பரே
என்று நீ சொல்வதாய் சொல்வதோர் ஷண்முகம்
சந்தோஷம் பொங்கவே தந்திடு நின்னருள்
செந்தூர் கடற்கரை வந்துற்றபோதே பஞ்சமா பாதகம் பறந்திடும்
கந்தனை சிந்தையில் வந்தனை செய்திடும் மங்கள
கந்த மாமலைக்குகை வந்தன காணவே
விழியெலாம் போற்றிடும் அறுமுகன் குகையிலே
கதிரவன் ஆயிரம் செவ்வொளி குவிந்ததோர்
மலர்ச்சரம் சூழ்ந்ததோர் மாணிக்கக் கட்டிலில்
கிருத்திகைப் பெண்டிரால் வளர்ந்தவன் தோன்றுவான்
கந்தமா கோயிலில் அன்னங்கள் குலவிடும்
சண்முகன் சேவடி சதங்கைகள் கொஞ்சிடும்
அமிர்தம் வழிந்திடும் அரவிந்த மலர்ப்பதம்
நெஞ்சமாம் அதில் தோய்ந்திளைப்பாடுக
பொன் வண்ணப்பட்டாடை இடையிலே கட்டி
கிண்கிணி சலங்கையோடு மேகலை பொருத்தி
தங்கமயப் பட்டமும் அணிந்துன்னைப் பார்த்தால்
கண் கொள்ளாக் காட்சிதான் செந்தில் குமாரா
எந்தவொரு அலங்காரம் இல்லாத போதும் இடையழகு
பேரழகு எங்குமில்லா அழகு எங்கும்
நிறைந்தோர் ஆகாயம் போல் கந்தா உ<ன்
இடை தோன்றும் வேண்டியதை நல்கும்
வனக்குறத்தி வள்ளி அவள் கரங்களிலே தோய்ந்து
உனது திருமார்பில் குங்கும மாமுருகா
மனம்சிவந்து அடியவர்க்கு வழங்க வரும் அழகா
எது என விளக்கிடுக தாரகனின் பகைவா
ஒருகரம் நான்முகனைச்சிறை வைத்து அடக்கும்
ஒருகரம் விளையாட்டாய் உலகங்கள் படைக்கும்
ஒருகரம் போரிலே யானைகளை வீழ்த்தும்
ஒருகரம் இந்திரனின் பகைவர்களை வாட்டும்
எஞ்சிய கரங்களெல்லாம் எங்களைக் காக்கும்
அஞ்சதே என்று சொல்லி ஆறுதல் வழங்கும்
செந்திலான் கரங்களுக்கு சிரந்தாழ்ந்த வணக்கம்
சிங்கார வேலனுக்கு நெஞ்சார்ந்த வணக்கம்
மழை பொழியும் சரத்கால நிலவொளியில் களங்கம்
பிறை முதலில் வைத்ததொரு திலகமாய் விளங்கும்
திலகமில்லை அழிவதெனும் கரையில்லா நிலவே
கருநிலவு கூடுகின்ற அதிசயமாம் அழகு
அன்னங்கள் அசைவது போல் புன்னகையைக் கண்டேன்
அமுதூறும் அதரங்கள் கனிகோவை என்றேன்
கண்கள் பனிரெண்டும் பொன்வண்டு கூட்டம்
கமல மலர் வரிசைகளும் கந்தர்முகத் தோற்றம்
காதுவரை நீண்டிருக்கும் கண் சுழலும் கோலம்
ஆகாயம் என விரிந்து அழகுமழை பொழியும்
ஏதேனும் ஓர் விழியால் ஏழை எனைப்பார்த்தால்
என்னகுறை வந்துவிடும் செந்தில் வடிவேலோய்
நான் அளித்த பிள்ளை நீஎனைப்போல உள்ளாய்
வாழ்க என மந்திரங்கள் ஆறுமுறை சொல்லி
ஆறுதலை முகந்து சிவன் அகம் மகிழ்த குமரா
ராஜன் என மணிமுடிகள் ஒளிவிடும் அழகா
ஏழ் உலகமும் காப்பதற்கு ஆறுமுகம் தோன்ற
காதுநிறை குண்டலங்கள் கன்னங்கள் கொஞ்ச
போர்வலை மணிமாலை ஆரங்கள் சூழ
ஏகாம்பரம் இடையில் பேரொளியை வீச
பார்வதித்தாய் தந்த ஆயுதத்தை ஏந்தி
பவழ இதழ் முத்து நகை அழகு முகம் காக்க
நீலமயில் ஏறிடும் கோல எழில் குமரா
தேரினிலே நீ வருக சீர் அலைவாய் முருகா
தாயாரின் மடியினிலே நீ யிருக்கப்பார்த்து
வாவாவா இங்கே வா என ஈசன் அழைக்க
வேகமாய் நீ எழுந்து ஓடிவரக் கண்டு
ஆலிங்கனம் செய்யும் அரன் மகனே சரணம்
கோலா கலக் குமரா சிவன் புதல்வா கந்தா
வேலாயுதா தலைவா மயில் ஏறும் மைந்தா
சேனாபதி வள்ளி நாயகனே குகனே
தாரகனே அழித்தவனே சரணம் தாள் சரணம்
கதிகலங்கி கண்கலங்கி பொறிகளெல்லாம் ஒடுங்கி
கபபற்றி எனையிழந்து உ<யிர் பிரியும் நேரம்
நடுநடுங்கி கிடக்கின்ற என்முன்னே வந்து
நானிருக்க பயமில்லை எனக்கூறும் முருகா
வெட்டு இவனை கூறுக்கு வெந்தணலில் பொசுக்கு
கட்டிவா என்றெல்லாம் எமதூதர்கூறும்
துட்ட மொழி கேட்பதற்குள் தோன்றுக நீ மயில்மேல்
வெற்றிவேல் காட்டி எந்தன் வேதனைகள் நீக்கு
வாய்பேச முடியாது வருந்துகிற நேரம்
தாய் போல் நீ வந்து தழுவிட வேண்டும்
ஏது பிழை என்றாலும் மன்னிக்க வேண்டும்
என்னருகே நீ இருந்து காப்பாற்ற வேண்டும்
சூரபத்மன் தாரகன் சிங்கமுகன் இவரை
கூர்வேலால் பிளந்தெரிந்த குமரா நீ வருக
தீராத கவலைகள் தீர்த்திடவே வருக
யாரிடத்தில் போய் சொல்வேன் உனையன்றி துணை யார்?
மனக்கவலையெனும் ரோகம் சுமையாக அழுத்தும்
உனைப்பாடும் பணியினையும் இடைபுகுந்து தடுக்கும்
அருட்பிச்சை கேட்கின்றேன் தருக உன்கையால்
எழியோரின் புகலிடமே வருக நீ வள்ளாய்
காக்கை வலி நீரிழிவு ஷயம் குஷ்டம் மூலம்
ஓயாத வயிற்றுவலி உன்மத்தம் காய்ச்சல் தீராத
ரோகங்கள் பிசாசு பூதங்கள் உந்தன் நீரணிந்த
உடனே காதவழி ஓடும்
கண்ணிரண்டும் கந்தா உன் வடிவழகு காண்க
காதிரண்டும் முருகா உன் பேர் சொல்லக் கேட்க
எண்ணமெலாம் உன்நினைவு இவ்வுடலாம் உனக்கே
எந்நாளும் உன்பணியில் உன் புகழை பேச
பண்பாடும் பக்தருக்கே பலனளிப்பார் தேவர்
கொண்டாடும் முனிவருக்கும் கொடுப்பதற்கு வருவாய்
அண்டி நின்று முருகா என்றழுகின்றவர் யார்
சண்டாழ அவரனெனும் சண்முகனே தருவாய்
மனைவிமக்கள் உற்றார் உயிரினங்கள் மற்றோர்
அனைவருமே உனக்காக சேவை செய்ய வேண்டும்
எனை வருத்தும் புள் விலங்கு ஜந்துக்கள் நோய்கள்
எதுஎனினும் உன்வேலால் பொடி படவே வேண்டும்
குற்றமெல்லாம் பொருத்தென்னை மன்னிப்பாய்
பெற்றோர் உற்றவனே நீயும் இவ்வுலகிற்கே தந்தை
முற்றுமெனை மன்னித்து முழுமையாய் ஏற்க
முருகா உன்முகம் கொண்டு கருணையால் பார்க்க
கந்தனை சார்ந்திருக்கும் கடலுக்கும் வணக்கம்
செந்தூர்க்கு வணக்கம்
சேவலுக்கு வணக்கம்
முந்திவரும் வேலுக்கும் மயிலுக்கும் வணக்கம்
முருகா <உன் வாகனமாம் மாட்டுக்கும் வணக்கம்
எல்லா உயிர்களுக்கும் நீ தானே உறவு
எல்லையிலா மொழி அதனின் பேர்தானே முருகு
சொல்லிலே முடியாத புகழுடையோய் சரணம்
சுகமான முத்தி நிலை அருள்வாயே சரணம்
ஆனந்த கடலாக அமைந்தாயே சரணம்
ஆனந்த வடிவாக திகழ்வாயே சரணம்
ஆனந்த மயமான அற்புதனே சரணம்
ஆனந்த மயமாக்கி ஆட்கொள்வாய் சரணம்
நல்மனை நல்லமக்கள் செல்வங்கள் நீண்ட
ஆயுள் இல்லறச் செழிப்பு பெற்று எதிலுமே
வெற்றி கொள்வார் சொல்லுக சுப்ரமண்யன்
புஜங்கத்தை நாளும் நாளும்
அள்ளுக ஆனந்தத்தை அறுமுகன் திருப்பாதத்தை.
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