nirvANa sundarI http://www.kamakotimandali.com/blog/index.php en-US http://blogs.law.harvard.edu/tech/rss 60 Kashmiri Shaivaite analysis of other Darshanas - 5 http://www.kamakotimandali.com/blog/index.php?p=1106&more=1&c=1&tb=1&pb=1 Sat, 19 May 2012 08:18:46 +0000 Sri Kamakoti Mandali Darshana 1106@http://www.kamakotimandali.com/blog/ <p>A blessed person in this world has to study the Shaiva scriptures and philosophical works composed by ancient masters of Shaivism and has to seek initiation in Shaiva system of Yoga. Then he has to practice some of its many varieties and, as a result of such practice, he has to discover his real nature to and recognize himself, as none other than the absolute and pure I-consciousness (not to be confused with ego), which is infinite in nature and possessing all the infinite divine powers. An aspirant has to tread such path of Yoga and knowledge through a highly devotional attitude. Such an attitude is always helpful in attaining quick success in Yoga and in saving the practitioner from any temptations to misuse the superhuman powers that occasionally develop in such a Shivayogin. Having recognized his real nature of Shivahood, he has to pass the remaining portion of his mortal life as Jivanmukta, imparting the knowledge of the theory and practice of Non-dual Shaivism to worthy persons. At the end of his mortal life, he either merges into the infinite consciousness or attains some position of sweet authority in the long hierarchy of divine administration. Having enjoyed there, the tastes of divine authority, he, shedding off that divine individuality, becomes finally one with the Absolute. This is, in short, the sum and substance of the monistic Shaivism of Kashmir and is essentially based on actual intuitional experience of Yogins. </p> <p>This Shastra, according to tradition, came down to this world through some constant unbroken chain of preceptors and disciples, beginning with divine personalities like Srikanthanatha, Lakulisha etc., and coming gradually down to human beings. When in the course of such transmission through generations of human teachers, it lost much of its essence and became very faint in its character, Lord Shiva, in the form of Srikanthanatha at the Kailasa mountain, sent down three perfect beings to this world for a fresh propagation of this Shastra. They were the previously mentioned Amardaka, Srinatha and Tryambaka, who started to propagate the philosophy of Shaivism through the view-points of dualism, mono-dualism and monism respectively. Tryambaka gave start to two monistic schools of Shaivism through his son and daughter. He was himself imparted the perfect knowledge of the theory and practice of monistic Shaivism by sage Durvasas. His sixteenth descendent named Sangamaditya came to Kashmir in about eighth century and settled there permanently. His school flourished here abundantly and many Siddhas known as Mathika-Gurus appeared in it. They obtained the divine scriptures of Shaiva monism from divine sources and propagated their teachings to aspirants in Kashmir. The tradition of that school of Tryambaka continued to flourish in the valley of Kashmir up to the present disturbances, created by militant Islamic fundamentalists, under the rule of the so-called secular leaders at the center, who have a greater interest in daydreams of establishing a socialistic pattern of society, and who do not consequently mind the annihilation of the highly valuable cultural treasures like the tradition of monistic Shaivism. The other school of Tryambala was flourishing at Kangra in the time of Abhinavagupta but now there is no trace of it anywhere in the country. The two schools of Amardaka and Srinatha were also flourishing in Kashmir in the time of Abhinavagupta. Amardaka school had extended its influence even up to the Tamil land in the South. But the local traditions of both schools have now totally vanished. Shaiva monism of Kashmir has had, thus, a very ancient origin and spread and was just reoriented by Tryambaka, to whom it was imparted by sage Durvasas in the Kailasa region of greater India of the past. Such history of the origin and spread of Kashmir Shaivism has been recorded in the ninth century by Somananda in his Shivadrishti. Abhinavagupta also has given some information about it in his Tantraloka and Jayaratha has quoted passages from ancient Shaiva scriptures in such context. The historical account given in Shivadrishti may appear to most of the modern scholars as a mythological description, but some authentic historical evidences can prove such tradition to be correct. Some clear evidences can throw light on the constantly prevalent tradition of Shaivism, right from the hoary past. Such evidences include archeological findings and references in ancient literature. The most ancient archeological evidences found at places like Mohenjodaro, Harappa, Mughal-Gundai (in Baluchistan), Gudimalam (in South) include phallic emblems, ring-shaped yoni emblems, chiseled lingas, yonis and mother Goddess figures, Tantric diagrams, and an idol of the three headed Pashupati Shiva, figures of Yogins in Samadhi with serpents standing erect and guarding them on either side, the bust of a Shivayogin with his eyes half shut and his sight directed towards the tip of his nose, reminding the description of Shambhavi Mudra of the Trika system of Kashmir Shaivism. </p> <p>Continuation of different religious and theological elements of Shaivism, especially that of the practice of Shambhavi Mudra as well as the gradually developing popularity of Shaivism among the Vedic aryans can be proved by the below facts:</p> <p>1. Initially, Rudra of Rigveda, who had somehow become identified with the Pashupati Shiva of the Indus Valley people, was counted as a non-popular Vedic deity. </p> <p>2. The Shulagava rite, as given in a Kalpasutra, proves that the sacrificial beast offered to Rudra was sacrificed outside the fire altar. </p> <p>3. Transfer of supremacy of vedic gods, from Indra of Rigveda to Rudra of Yajurveda, indicates a victory of Pashupati Shiva (with whom Rudra had got identified), over the Vedic Aryans which can have happened gradually by the growing influence of Indus Valley people over the Vedic aryans through mutual give and take. </p> <p>4. The Daksha episode of Mahabharata proves two historical facts:<br /> (i) Shiva or Rudra was not initially accepted by Vedic Aryans as a god worthy of worship by Vedic aryans. <br /> (ii) But later they had to accept him as such a god. That must have been a new cultural development among Vedic Aryans and can have been due to the influence of the superior civilization of original Indians. </p> <p>5. When, in the course of time, both Vedic and non-Vedic faiths got mingled into one single epic Hinduism, vedic gods like Indra lost their grandeur and Vishnu, Shiva and Mother Goddess attained prominence once again. </p> <p>6. Vishnu in Mahabharata is the supreme administrator in the divine administration, but has to work under the restrictions of divine law while Shiva is the supreme authority who may follow such law or may ignore it, as he is not bound by anything like that. Such evidences prove the emergence of Shaivism as a very important element by epic Hinduism. </p> <p>Somananda&#8217;s mention regarding the continuance of the tradition of monistic Shaivism, right from the hoary past, can be proved to be correct on the basis of some references from ancient literature as given below:</p> <p>1. The Rudra hymns of the Yajurveda verify the development of sufficient popularity of the Rudra-Shiva cult among Vedic Aryans during the middle of Vedic period. <br /> 2. Shiva was accepted as the supreme authority by Aryans and non-Aryans alike by the beginning of the age of Mahabharata. <br /> 3. The Shaivite religio-philosophical views came to be considered as prime elements of Indian faith by the time of Shvetashvatara Upanishad. <br /> 4. The practice of Yoga attained high popularity among Vedic Aryans by the same period, though it had started to attain it even in the period of early Upanishads like Katha, Chandogya etc. <br /> 5. Shambhavopaya, the highest type of Trika Yoga was expressed in the sixth chapter of Bhagavadgita. <br /> 6. The Mahabharata episodes of Lord Sri Krishna, who had received the secrets of Shaiva theism first by Upamanyu and then by Durvasas, prove the continuation of Trika Yoga throughout such long ages. <br /> 7. Some very essential elements of Shambhavopaya can be found expressed in the Yatidharma portion of the third chapter of the Smriti of Yajnavalkya. <br /> 8. Shankaracharya, while commenting on Shvetashvatara Upanishad, quotes a lengthy dialogue between Yajnavalkya and Gargi. It discusses several secret elements of Shambhavi Mudra in sufficient detail though the source of the quotation has not been mentioned there. <br /> 9. Kalidasa describes such Shambhavi Mudra with a beautiful poetic style in the third canto of his Kumarasambhava. <br /> 10. The Shabdabrahmavada principle, dealt with in the very beginning of the Vakpadiya, proves that Bhartrhari must have received initiation in some practice of Shaiva monism. His Shabdabrahmavada cannot be understood clearly except through the help of some works on Kashmir Shaivism. <br /> 11. Avadhutagita refers to the Shambhava, Shakta and Anava upayas of Kashmir Shaivism as well as to its several other terms such as pada, pinda etc. <br /> 12. Some argue that descriptions of Shambhavayoga can be found in some Vachanas of some Virashaiva saints of Karnataka. </p> <p>Such occasional clear descriptions of some typical Yogic practices of the Trika system of Kashmir Shaivism prove the fact that the practical aspect of this philosophy continued to be prevalent among long lines of preceptors and disciples in India right from the hoary past to the medieval ages. Acharya Amritavagbhava, a Shaiva philosopher of the present age, received initiation in Shambhava Yoga from sage Durvasas at his ancestral home in Varanasi in 1919. He practiced it and his practice revealed to him the basic principles of monistic Shaivism through a direct intuitional revelation. </p> <p><i>contd ...</i></p><div class="item_footer"><p><small><a href="http://www.kamakotimandali.com/blog/index.php?p=1106&amp;more=1&amp;c=1&amp;tb=1&amp;pb=1">Original post</a> blogged on <a href="http://b2evolution.net/">b2evolution</a>.</small></p></div> A blessed person in this world has to study the Shaiva scriptures and philosophical works composed by ancient masters of Shaivism and has to seek initiation in Shaiva system of Yoga. Then he has to practice some of its many varieties and, as a result of such practice, he has to discover his real nature to and recognize himself, as none other than the absolute and pure I-consciousness (not to be confused with ego), which is infinite in nature and possessing all the infinite divine powers. An aspirant has to tread such path of Yoga and knowledge through a highly devotional attitude. Such an attitude is always helpful in attaining quick success in Yoga and in saving the practitioner from any temptations to misuse the superhuman powers that occasionally develop in such a Shivayogin. Having recognized his real nature of Shivahood, he has to pass the remaining portion of his mortal life as Jivanmukta, imparting the knowledge of the theory and practice of Non-dual Shaivism to worthy persons. At the end of his mortal life, he either merges into the infinite consciousness or attains some position of sweet authority in the long hierarchy of divine administration. Having enjoyed there, the tastes of divine authority, he, shedding off that divine individuality, becomes finally one with the Absolute. This is, in short, the sum and substance of the monistic Shaivism of Kashmir and is essentially based on actual intuitional experience of Yogins.

This Shastra, according to tradition, came down to this world through some constant unbroken chain of preceptors and disciples, beginning with divine personalities like Srikanthanatha, Lakulisha etc., and coming gradually down to human beings. When in the course of such transmission through generations of human teachers, it lost much of its essence and became very faint in its character, Lord Shiva, in the form of Srikanthanatha at the Kailasa mountain, sent down three perfect beings to this world for a fresh propagation of this Shastra. They were the previously mentioned Amardaka, Srinatha and Tryambaka, who started to propagate the philosophy of Shaivism through the view-points of dualism, mono-dualism and monism respectively. Tryambaka gave start to two monistic schools of Shaivism through his son and daughter. He was himself imparted the perfect knowledge of the theory and practice of monistic Shaivism by sage Durvasas. His sixteenth descendent named Sangamaditya came to Kashmir in about eighth century and settled there permanently. His school flourished here abundantly and many Siddhas known as Mathika-Gurus appeared in it. They obtained the divine scriptures of Shaiva monism from divine sources and propagated their teachings to aspirants in Kashmir. The tradition of that school of Tryambaka continued to flourish in the valley of Kashmir up to the present disturbances, created by militant Islamic fundamentalists, under the rule of the so-called secular leaders at the center, who have a greater interest in daydreams of establishing a socialistic pattern of society, and who do not consequently mind the annihilation of the highly valuable cultural treasures like the tradition of monistic Shaivism. The other school of Tryambala was flourishing at Kangra in the time of Abhinavagupta but now there is no trace of it anywhere in the country. The two schools of Amardaka and Srinatha were also flourishing in Kashmir in the time of Abhinavagupta. Amardaka school had extended its influence even up to the Tamil land in the South. But the local traditions of both schools have now totally vanished. Shaiva monism of Kashmir has had, thus, a very ancient origin and spread and was just reoriented by Tryambaka, to whom it was imparted by sage Durvasas in the Kailasa region of greater India of the past. Such history of the origin and spread of Kashmir Shaivism has been recorded in the ninth century by Somananda in his Shivadrishti. Abhinavagupta also has given some information about it in his Tantraloka and Jayaratha has quoted passages from ancient Shaiva scriptures in such context. The historical account given in Shivadrishti may appear to most of the modern scholars as a mythological description, but some authentic historical evidences can prove such tradition to be correct. Some clear evidences can throw light on the constantly prevalent tradition of Shaivism, right from the hoary past. Such evidences include archeological findings and references in ancient literature. The most ancient archeological evidences found at places like Mohenjodaro, Harappa, Mughal-Gundai (in Baluchistan), Gudimalam (in South) include phallic emblems, ring-shaped yoni emblems, chiseled lingas, yonis and mother Goddess figures, Tantric diagrams, and an idol of the three headed Pashupati Shiva, figures of Yogins in Samadhi with serpents standing erect and guarding them on either side, the bust of a Shivayogin with his eyes half shut and his sight directed towards the tip of his nose, reminding the description of Shambhavi Mudra of the Trika system of Kashmir Shaivism.

Continuation of different religious and theological elements of Shaivism, especially that of the practice of Shambhavi Mudra as well as the gradually developing popularity of Shaivism among the Vedic aryans can be proved by the below facts:

1. Initially, Rudra of Rigveda, who had somehow become identified with the Pashupati Shiva of the Indus Valley people, was counted as a non-popular Vedic deity.

2. The Shulagava rite, as given in a Kalpasutra, proves that the sacrificial beast offered to Rudra was sacrificed outside the fire altar.

3. Transfer of supremacy of vedic gods, from Indra of Rigveda to Rudra of Yajurveda, indicates a victory of Pashupati Shiva (with whom Rudra had got identified), over the Vedic Aryans which can have happened gradually by the growing influence of Indus Valley people over the Vedic aryans through mutual give and take.

4. The Daksha episode of Mahabharata proves two historical facts:
(i) Shiva or Rudra was not initially accepted by Vedic Aryans as a god worthy of worship by Vedic aryans.
(ii) But later they had to accept him as such a god. That must have been a new cultural development among Vedic Aryans and can have been due to the influence of the superior civilization of original Indians.

5. When, in the course of time, both Vedic and non-Vedic faiths got mingled into one single epic Hinduism, vedic gods like Indra lost their grandeur and Vishnu, Shiva and Mother Goddess attained prominence once again.

6. Vishnu in Mahabharata is the supreme administrator in the divine administration, but has to work under the restrictions of divine law while Shiva is the supreme authority who may follow such law or may ignore it, as he is not bound by anything like that. Such evidences prove the emergence of Shaivism as a very important element by epic Hinduism.

Somananda’s mention regarding the continuance of the tradition of monistic Shaivism, right from the hoary past, can be proved to be correct on the basis of some references from ancient literature as given below:

1. The Rudra hymns of the Yajurveda verify the development of sufficient popularity of the Rudra-Shiva cult among Vedic Aryans during the middle of Vedic period.
2. Shiva was accepted as the supreme authority by Aryans and non-Aryans alike by the beginning of the age of Mahabharata.
3. The Shaivite religio-philosophical views came to be considered as prime elements of Indian faith by the time of Shvetashvatara Upanishad.
4. The practice of Yoga attained high popularity among Vedic Aryans by the same period, though it had started to attain it even in the period of early Upanishads like Katha, Chandogya etc.
5. Shambhavopaya, the highest type of Trika Yoga was expressed in the sixth chapter of Bhagavadgita.
6. The Mahabharata episodes of Lord Sri Krishna, who had received the secrets of Shaiva theism first by Upamanyu and then by Durvasas, prove the continuation of Trika Yoga throughout such long ages.
7. Some very essential elements of Shambhavopaya can be found expressed in the Yatidharma portion of the third chapter of the Smriti of Yajnavalkya.
8. Shankaracharya, while commenting on Shvetashvatara Upanishad, quotes a lengthy dialogue between Yajnavalkya and Gargi. It discusses several secret elements of Shambhavi Mudra in sufficient detail though the source of the quotation has not been mentioned there.
9. Kalidasa describes such Shambhavi Mudra with a beautiful poetic style in the third canto of his Kumarasambhava.
10. The Shabdabrahmavada principle, dealt with in the very beginning of the Vakpadiya, proves that Bhartrhari must have received initiation in some practice of Shaiva monism. His Shabdabrahmavada cannot be understood clearly except through the help of some works on Kashmir Shaivism.
11. Avadhutagita refers to the Shambhava, Shakta and Anava upayas of Kashmir Shaivism as well as to its several other terms such as pada, pinda etc.
12. Some argue that descriptions of Shambhavayoga can be found in some Vachanas of some Virashaiva saints of Karnataka.

Such occasional clear descriptions of some typical Yogic practices of the Trika system of Kashmir Shaivism prove the fact that the practical aspect of this philosophy continued to be prevalent among long lines of preceptors and disciples in India right from the hoary past to the medieval ages. Acharya Amritavagbhava, a Shaiva philosopher of the present age, received initiation in Shambhava Yoga from sage Durvasas at his ancestral home in Varanasi in 1919. He practiced it and his practice revealed to him the basic principles of monistic Shaivism through a direct intuitional revelation.

contd ...

Original post blogged on b2evolution.

]]> http://www.kamakotimandali.com/blog/index.php?p=1106&more=1&c=1&tb=1&pb=1#comments ChittasantoShatrimshikA - 3 http://www.kamakotimandali.com/blog/index.php?p=1105&more=1&c=1&tb=1&pb=1 Sat, 19 May 2012 07:24:49 +0000 Sri Kamakoti Mandali Darshana 1105@http://www.kamakotimandali.com/blog/ <p>&#2342;&#2369;&#2307;&#2326;&#2376;&#2325;&#2360;&#2366;&#2352; &#2311;&#2340;&#2367; &#2349;&#2368;&#2350; &#2311;&#2340;&#2367; &#2346;&#2381;&#2352;&#2351;&#2340;&#2381;&#2344;&#2366;&#2340;&#2381;<br /> &#2360;&#2306;&#2360;&#2366;&#2352; &#2319;&#2359; &#2325;&#2367;&#2354; &#2351;&#2360;&#2381;&#2351; &#2348;&#2349;&#2370;&#2357; &#2361;&#2375;&#2351;&#2307; |<br /> &#2342;&#2367;&#2359;&#2381;&#2335;&#2381;&#2351;&#2366; &#2360; &#2319;&#2357; &#2346;&#2352;&#2330;&#2367;&#2342;&#2381;&#2352;&#2360;&#2360;&#2366;&#2350;&#2352;&#2360;&#2381;&#2351;-<br /> &#2360;&#2334;&#2381;&#2332;&#2368;&#2357;&#2367;&#2340;&#2307; &#2358;&#2381;&#2352;&#2351;&#2340;&#2367; &#2340;&#2360;&#2381;&#2351; &#2357;&#2367;&#2350;&#2369;&#2325;&#2381;&#2340;&#2367;&#2360;&#2366;&#2350;&#2381;&#2351;&#2350;&#2381; || &#2407;&#2407; ||</p> <p>&#2340;&#2371;&#2359;&#2381;&#2339;&#2366;&#2325;&#2352;&#2366;&#2354;&#2325;&#2352;&#2357;&#2366;&#2354;&#2357;&#2367;&#2354;&#2369;&#2346;&#2381;&#2351;&#2350;&#2366;&#2344;&#2306;<br /> &#2351;&#2342;&#2381;&#2357;&#2367;&#2360;&#2381;&#2350;&#2371;&#2340;&#2366;&#2340;&#2381;&#2350;&#2357;&#2367;&#2349;&#2357;&#2306; &#2325;&#2371;&#2346;&#2339;&#2306; &#2348;&#2349;&#2370;&#2357; |<br /> &#2313;&#2330;&#2381;&#2330;&#2376;&#2352;&#2325;&#2367;&#2334;&#2381;&#2330;&#2344;&#2340;&#2351;&#2366;&#2346;&#2367; &#2340;&#2342;&#2342;&#2381;&#2351; &#2330;&#2375;&#2340;&#2307;<br /> &#2360;&#2381;&#2357;&#2366;&#2340;&#2381;&#2350;&#2366;&#2357;&#2350;&#2352;&#2381;&#2358;&#2346;&#2352;&#2361;&#2352;&#2381;&#2359;&#2350;&#2369;&#2342;&#2366;&#2352;&#2350;&#2366;&#2360;&#2381;&#2340;&#2375; || &#2407;&#2408; ||</p> <p>&#2325;&#2360;&#2381;&#2351;&#2379;&#2352;&#2381;&#2332;&#2367;&#2340;&#2360;&#2381;&#2351; &#2360;&#2369;&#2325;&#2371;&#2340;&#2360;&#2381;&#2351; &#2347;&#2354;&#2306; &#2340;&#2342;&#2375;&#2340;&#2340;&#2381;<br /> &#2346;&#2369;&#2339;&#2381;&#2351;&#2379;&#2342;&#2351;&#2360;&#2381;&#2340;&#2357; &#2325;&#2369;&#2340;&#2379;&#2365;&#2346;&#2381;&#2351;&#2350;&#2344;&#2344;&#2381;&#2351;&#2354;&#2349;&#2381;&#2351;&#2307; |<br /> &#2360;&#2306;&#2357;&#2367;&#2330;&#2381;&#2331;&#2381;&#2352;&#2367;&#2351;&#2366; &#2327;&#2354;&#2367;&#2340;&#2349;&#2375;&#2342;&#2357;&#2367;&#2325;&#2354;&#2381;&#2346;&#2351;&#2366; &#2351;&#2340;&#2381;<br /> &#2319;&#2325;&#2306; &#2350;&#2369;&#2361;&#2370;&#2352;&#2381;&#2340;&#2350;&#2346;&#2367; &#2344;&#2376;&#2357; &#2357;&#2367;&#2350;&#2369;&#2330;&#2381;&#2351;&#2340;&#2375; &#2340;&#2381;&#2357;&#2350;&#2381; || &#2407;&#2409; ||</p> <p>&#2357;&#2352;&#2381;&#2340;&#2366;&#2350;&#2361;&#2375; &#2325;&#2381;&#2357;&#2330;&#2344; &#2344;&#2366;&#2350; &#2344; &#2330;&#2367;&#2340;&#2381;&#2340; &#2342;&#2367;&#2359;&#2381;&#2335;&#2381;&#2351;&#2366;<br /> &#2357;&#2352;&#2381;&#2343;&#2366;&#2350;&#2361;&#2375; &#2357;&#2351;&#2350;&#2361;&#2379; &#2350;&#2369;&#2342;&#2367;&#2340;&#2366; &#2349;&#2357;&#2366;&#2350;&#2307; |<br /> &#2351;&#2340;&#2381;&#2340;&#2381;&#2357;&#2366;&#2306; &#2360;&#2326;&#2375; &#2346;&#2352;&#2344;&#2367;&#2352;&#2369;&#2340;&#2381;&#2340;&#2352;&#2358;&#2376;&#2357;&#2360;&#2306;&#2346;&#2340;&#2381;<br /> &#2360;&#2350;&#2381;&#2349;&#2379;&#2327;&#2350;&#2344;&#2381;&#2341;&#2352;&#2340;&#2352;&#2306; &#2346;&#2352;&#2367;&#2354;&#2379;&#2325;&#2351;&#2366;&#2350;&#2307; || &#2407;&#2410; ||</p> <p>&#2343;&#2381;&#2351;&#2366;&#2344;&#2375;&#2365;&#2352;&#2381;&#2330;&#2344;&#2375;&#2365;&#2346;&#2367; &#2330; &#2325;&#2342;&#2366;&#2330;&#2344; &#2325;&#2366;&#2334;&#2381;&#2330;&#2344;&#2366;&#2346;&#2367;<br /> &#2325;&#2369;&#2340;&#2381;&#2352;&#2366;&#2346;&#2367; &#2344;&#2367;&#2352;&#2381;&#2357;&#2371;&#2340;&#2367;&#2342;&#2367;&#2358;&#2366;&#2306; &#2348;&#2340; &#2351;&#2344;&#2381;&#2344; &#2354;&#2375;&#2349;&#2375; |<br /> &#2342;&#2367;&#2359;&#2381;&#2335;&#2381;&#2351;&#2366; &#2344;&#2367;&#2350;&#2327;&#2381;&#2344;&#2350;&#2346;&#2367; &#2360;&#2306;&#2357;&#2381;&#2351;&#2357;&#2361;&#2366;&#2352;&#2350;&#2343;&#2381;&#2351;&#2375;<br /> &#2330;&#2375;&#2340;&#2360;&#2381;&#2340;&#2342;&#2342;&#2381;&#2351; &#2344; &#2357;&#2367;&#2350;&#2369;&#2334;&#2381;&#2330;&#2340;&#2367; &#2346;&#2366;&#2352;&#2367;&#2346;&#2370;&#2352;&#2381;&#2339;&#2381;&#2351;&#2350;&#2381; || &#2407;&#2411; ||</p> <p><i>contd ...</i></p><div class="item_footer"><p><small><a href="http://www.kamakotimandali.com/blog/index.php?p=1105&amp;more=1&amp;c=1&amp;tb=1&amp;pb=1">Original post</a> blogged on <a href="http://b2evolution.net/">b2evolution</a>.</small></p></div> दुःखैकसार इति भीम इति प्रयत्नात्
संसार एष किल यस्य बभूव हेयः |
दिष्ट्या स एव परचिद्रससामरस्य-
सञ्जीवितः श्रयति तस्य विमुक्तिसाम्यम् || ११ ||

तृष्णाकरालकरवालविलुप्यमानं
यद्विस्मृतात्मविभवं कृपणं बभूव |
उच्चैरकिञ्चनतयापि तदद्य चेतः
स्वात्मावमर्शपरहर्षमुदारमास्ते || १२ ||

कस्योर्जितस्य सुकृतस्य फलं तदेतत्
पुण्योदयस्तव कुतोऽप्यमनन्यलभ्यः |
संविच्छ्रिया गलितभेदविकल्पया यत्
एकं मुहूर्तमपि नैव विमुच्यते त्वम् || १३ ||

वर्तामहे क्वचन नाम न चित्त दिष्ट्या
वर्धामहे वयमहो मुदिता भवामः |
यत्त्वां सखे परनिरुत्तरशैवसंपत्
सम्भोगमन्थरतरं परिलोकयामः || १४ ||

ध्यानेऽर्चनेऽपि च कदाचन काञ्चनापि
कुत्रापि निर्वृतिदिशां बत यन्न लेभे |
दिष्ट्या निमग्नमपि संव्यवहारमध्ये
चेतस्तदद्य न विमुञ्चति पारिपूर्ण्यम् || १५ ||

contd ...

Original post blogged on b2evolution.

]]> http://www.kamakotimandali.com/blog/index.php?p=1105&more=1&c=1&tb=1&pb=1#comments ShrIchakra-lakShmI stotram http://www.kamakotimandali.com/blog/index.php?p=1104&more=1&c=1&tb=1&pb=1 Sat, 19 May 2012 07:14:45 +0000 Sri Kamakoti Mandali Srividya Bhakti 1104@http://www.kamakotimandali.com/blog/ <p>&#2344;&#2350;&#2360;&#2381;&#2340;&#2381;&#2352;&#2367;&#2346;&#2369;&#2352;&#2360;&#2369;&#2344;&#2381;&#2342;&#2352;&#2381;&#2351;&#2376;</p> <p>Srichakra Mahalakshmi Stotram from Saubhagyalakshmi Kalpa is uploaded to our <a href="http://www.kamakotimandali.com/stotra/stotra_index.html">Stotra</a> page.</p><div class="item_footer"><p><small><a href="http://www.kamakotimandali.com/blog/index.php?p=1104&amp;more=1&amp;c=1&amp;tb=1&amp;pb=1">Original post</a> blogged on <a href="http://b2evolution.net/">b2evolution</a>.</small></p></div> नमस्त्रिपुरसुन्दर्यै

Srichakra Mahalakshmi Stotram from Saubhagyalakshmi Kalpa is uploaded to our Stotra page.

Original post blogged on b2evolution.

]]> http://www.kamakotimandali.com/blog/index.php?p=1104&more=1&c=1&tb=1&pb=1#comments MahAvidyA http://www.kamakotimandali.com/blog/index.php?p=1103&more=1&c=1&tb=1&pb=1 Fri, 18 May 2012 04:43:13 +0000 Sri Kamakoti Mandali Srividya 1103@http://www.kamakotimandali.com/blog/ <p><b>Works dealing with upAsanA of kAlI</b></p> <p>mahAkAla saMhitA, kAlajnAna, kAlottara (mentioned by kShemarAja in his TIkA on sAmbapanchAshikA), kAlIkulakramArchana (of vimalabodha), bhadrakAlI chintAmaNi, vyomakesha saMhitA, kAlIyAmala, kAlIkalpa, kalIsaparyAkramakalpavallI, shyAmArahasya (of pUrNAnanda), kAlIvilAsa tantra, kAlIkulasarvasva, kAlI tantra, kAlI parA, kAlikArNava, vishvasAra tantra, kAmeshvarI tantra, kulachUDAmaNi, kaulAvalI, kulamUlAvatAra, shyAmAsaparyA (of kAshInAtha tarkAlankAra bhaTTAchArya), kulamuktikallolinI (of AdyAnandana or navamIsiMha), karpUrastava (of mahAkAla), kAlImAhAtmya (from bhairavI tantra), kaulikArchanadIpikA, kumArI tantra, kubjikA tantra, kAlitattva (of rAghavabhaTTa, the author of shAradAtilaka), muNDamAlA tantra, shaktisangama tantra etc. </p> <p><b>Works dealing with upAsanA of tArA</b></p> <p>tArA tantra, tArAsUkta, toDala tantra, tArArNava, nIlatantra, mahAnIlatantra, nIlasarasvatI tantra, chInAchAra tantra, tantraratna, tArAshAbara tantra, ekajaTI tantra, ekajaTA kalpa, mahAchInAchArakrama (from brahmayAmala), ekavIrA tantra, tAriNI nirNaya, tArApradIpa (of lakShmaNa bhaTTa), tArAbhaktisudhArNava (of narasiMha Thakkura), tArArahasya (of AgamAchArya shankara), tArAbhaktitarangiNI (of prakAshAnanda), tArAbhaktitarangiNI (of vimalAnanda), tArAkalpalatA paddhati (of nityAnanda or nArAyaNa bhaTTa), tAriNIpArijAta (of shrIvidvadupAdhyAya), mahogratArA kalpa, commentary on tArA sahasranAma by lakShmIdhara (son of vishveshvara paNDita) etc. </p> <p><b>A few Works dealing with shrIvidyA</b></p> <p>parashurAma kalpasUtra (with nine commentaries including a vrtti by rAmeshvara), tripuropaniShat, bhAvanopaniShat, kaulopaniShat, lalitA stavaratna, svayamvarA pArvatI stava and tripurAmahimna stotra (with a commentary by nityAnanda) of the great sage durvAsA, the four basic works of kAdi or madhumatI krama - tantrarAja (with the commentary manoramA by subhagAnandanAtha or prapanchasArasimharAjaprakAsha or shrIkaNThesha, sudarshana authored by premanidhi panta or his wife prANamanjarI), mAtrikArNava, yoginIhridaya and tripurArNava, or an alternate list of nine tantras of kAdi mata - chandrajnAna, sundarIhridaya, nityAShoDashikArNava, mAtrikAhridaya, sammohana tantra, vAmakeshvara tantra, bahurUpAShTaka, prastAva chintAmaNi and meruprastAra tantra, tantrarAjottara (an appendix to tantrarAja), paramAnanda tantra (with the commentary saubhAgyAnandasandoha), saubhAgyakalpadruma (of mAdhavAnandanAtha), saubhAgyakalpalatikA (of kShemAnanda), jnAnArNava, shrIkrama saMhitA, brihatshrIkrama saMhitA, dakShiNAmUrti saMhitA, svacChandasangraha, shrIparA krama, lalitArchanachandrikA (of sacchidAnandanAtha), saubhAgyatantrottara, kAlottaravAsanA, saubhAgyaratnAkara (of vidyAnandanAtha), saubhAgyasubhagodaya (of amritAnandanAtha), shaktisangama tantra, tripurArahasya, shrIkramottama (an amazing work by mallikArjuna yogIndra or prakAshAnandanAtha), subhagArchanapArijAta, AjnAvatAra, sanketapAdukA, chandrapITha, sundarImahodaya (of kavimaNDana shambhu bhaTTA or shankarAnanda, quoted in mantrarAjasamucchaya of kAshinATha bhaTTa), hridayAmrita and nityotsava by umAnandanAtha, tripurAsArasamucchaya with commentary sampradAyadIpikA, lalitopAkhyAna, shrItattvachintAmaNi (of pUrNAnanda paramahamsa). virUpAkShapanchAshikA, kAmakalAvilAsa (of puNyAnanda) with commentary chidvallI (of naTanAnanda), tripurAsAra, sarvollAsa tantra, sanketapaddhati, parA tantra, shrIvidyArNava tantra, saundaryalaharI of shankara bhagavatpAda, shrIvidyArantasUtra of AchArya gauDapAda (with commentary by shankarAraNya), and finally the encyclopedic works of shrI bhAskararAya. </p> <p><b>Works dealing with upAsanA of bhuvaneshvarI</b></p> <p>bhuvaneshvarIrahasya (of prithvIdharAchArya, said to be the direct disciple of shankara bhagavatpAda), bhuvaneshvarI tantra, bhuvaneshvarI pArijAta, prapanchasAra tantra, shAradAtilaka etc.</p><div class="item_footer"><p><small><a href="http://www.kamakotimandali.com/blog/index.php?p=1103&amp;more=1&amp;c=1&amp;tb=1&amp;pb=1">Original post</a> blogged on <a href="http://b2evolution.net/">b2evolution</a>.</small></p></div> Works dealing with upAsanA of kAlI

mahAkAla saMhitA, kAlajnAna, kAlottara (mentioned by kShemarAja in his TIkA on sAmbapanchAshikA), kAlIkulakramArchana (of vimalabodha), bhadrakAlI chintAmaNi, vyomakesha saMhitA, kAlIyAmala, kAlIkalpa, kalIsaparyAkramakalpavallI, shyAmArahasya (of pUrNAnanda), kAlIvilAsa tantra, kAlIkulasarvasva, kAlI tantra, kAlI parA, kAlikArNava, vishvasAra tantra, kAmeshvarI tantra, kulachUDAmaNi, kaulAvalI, kulamUlAvatAra, shyAmAsaparyA (of kAshInAtha tarkAlankAra bhaTTAchArya), kulamuktikallolinI (of AdyAnandana or navamIsiMha), karpUrastava (of mahAkAla), kAlImAhAtmya (from bhairavI tantra), kaulikArchanadIpikA, kumArI tantra, kubjikA tantra, kAlitattva (of rAghavabhaTTa, the author of shAradAtilaka), muNDamAlA tantra, shaktisangama tantra etc.

Works dealing with upAsanA of tArA

tArA tantra, tArAsUkta, toDala tantra, tArArNava, nIlatantra, mahAnIlatantra, nIlasarasvatI tantra, chInAchAra tantra, tantraratna, tArAshAbara tantra, ekajaTI tantra, ekajaTA kalpa, mahAchInAchArakrama (from brahmayAmala), ekavIrA tantra, tAriNI nirNaya, tArApradIpa (of lakShmaNa bhaTTa), tArAbhaktisudhArNava (of narasiMha Thakkura), tArArahasya (of AgamAchArya shankara), tArAbhaktitarangiNI (of prakAshAnanda), tArAbhaktitarangiNI (of vimalAnanda), tArAkalpalatA paddhati (of nityAnanda or nArAyaNa bhaTTa), tAriNIpArijAta (of shrIvidvadupAdhyAya), mahogratArA kalpa, commentary on tArA sahasranAma by lakShmIdhara (son of vishveshvara paNDita) etc.

A few Works dealing with shrIvidyA

parashurAma kalpasUtra (with nine commentaries including a vrtti by rAmeshvara), tripuropaniShat, bhAvanopaniShat, kaulopaniShat, lalitA stavaratna, svayamvarA pArvatI stava and tripurAmahimna stotra (with a commentary by nityAnanda) of the great sage durvAsA, the four basic works of kAdi or madhumatI krama - tantrarAja (with the commentary manoramA by subhagAnandanAtha or prapanchasArasimharAjaprakAsha or shrIkaNThesha, sudarshana authored by premanidhi panta or his wife prANamanjarI), mAtrikArNava, yoginIhridaya and tripurArNava, or an alternate list of nine tantras of kAdi mata - chandrajnAna, sundarIhridaya, nityAShoDashikArNava, mAtrikAhridaya, sammohana tantra, vAmakeshvara tantra, bahurUpAShTaka, prastAva chintAmaNi and meruprastAra tantra, tantrarAjottara (an appendix to tantrarAja), paramAnanda tantra (with the commentary saubhAgyAnandasandoha), saubhAgyakalpadruma (of mAdhavAnandanAtha), saubhAgyakalpalatikA (of kShemAnanda), jnAnArNava, shrIkrama saMhitA, brihatshrIkrama saMhitA, dakShiNAmUrti saMhitA, svacChandasangraha, shrIparA krama, lalitArchanachandrikA (of sacchidAnandanAtha), saubhAgyatantrottara, kAlottaravAsanA, saubhAgyaratnAkara (of vidyAnandanAtha), saubhAgyasubhagodaya (of amritAnandanAtha), shaktisangama tantra, tripurArahasya, shrIkramottama (an amazing work by mallikArjuna yogIndra or prakAshAnandanAtha), subhagArchanapArijAta, AjnAvatAra, sanketapAdukA, chandrapITha, sundarImahodaya (of kavimaNDana shambhu bhaTTA or shankarAnanda, quoted in mantrarAjasamucchaya of kAshinATha bhaTTa), hridayAmrita and nityotsava by umAnandanAtha, tripurAsArasamucchaya with commentary sampradAyadIpikA, lalitopAkhyAna, shrItattvachintAmaNi (of pUrNAnanda paramahamsa). virUpAkShapanchAshikA, kAmakalAvilAsa (of puNyAnanda) with commentary chidvallI (of naTanAnanda), tripurAsAra, sarvollAsa tantra, sanketapaddhati, parA tantra, shrIvidyArNava tantra, saundaryalaharI of shankara bhagavatpAda, shrIvidyArantasUtra of AchArya gauDapAda (with commentary by shankarAraNya), and finally the encyclopedic works of shrI bhAskararAya.

Works dealing with upAsanA of bhuvaneshvarI

bhuvaneshvarIrahasya (of prithvIdharAchArya, said to be the direct disciple of shankara bhagavatpAda), bhuvaneshvarI tantra, bhuvaneshvarI pArijAta, prapanchasAra tantra, shAradAtilaka etc.

Original post blogged on b2evolution.

]]> http://www.kamakotimandali.com/blog/index.php?p=1103&more=1&c=1&tb=1&pb=1#comments PanchAkSharI mahAmantra nyAsa http://www.kamakotimandali.com/blog/index.php?p=1100&more=1&c=1&tb=1&pb=1 Thu, 17 May 2012 02:02:25 +0000 Sri Kamakoti Mandali Srividya 1100@http://www.kamakotimandali.com/blog/ <p>&#2384; &#2344;&#2350;&#2307; &#2358;&#2367;&#2357;&#2366;&#2351; &#2311;&#2340;&#2381;&#2351;&#2360;&#2381;&#2351; &#2358;&#2381;&#2352;&#2368;&#2350;&#2370;&#2354;&#2346;&#2334;&#2381;&#2330;&#2366;&#2325;&#2381;&#2359;&#2352;&#2350;&#2361;&#2366;&#2350;&#2344;&#2381;&#2340;&#2381;&#2352;&#2360;&#2381;&#2351; &#2357;&#2366;&#2350;&#2342;&#2375;&#2357; &#2315;&#2359;&#2367;&#2307; ( &#2358;&#2367;&#2352;&#2360;&#2367; ) &#2346;&#2329;&#2381;&#2325;&#2381;&#2340;&#2367;&#2358;&#2381;&#2331;&#2344;&#2381;&#2342;&#2307; ( &#2350;&#2369;&#2326;&#2375; ) &#2358;&#2381;&#2352;&#2368;&#2360;&#2342;&#2366;&#2358;&#2367;&#2357;&#2379; &#2342;&#2375;&#2357;&#2340;&#2366; ( &#2361;&#2371;&#2342;&#2351;&#2375; ) &#2384; &#2348;&#2368;&#2332;&#2306; ( &#2327;&#2369;&#2361;&#2381;&#2351;&#2375; ) &#2313;&#2350;&#2366; &#2358;&#2325;&#2381;&#2340;&#2367;&#2307; ( &#2346;&#2366;&#2342;&#2351;&#2379;&#2307; ) &#2358;&#2367;&#2357; &#2311;&#2340;&#2367; &#2325;&#2368;&#2354;&#2325;&#2306; ( &#2344;&#2366;&#2349;&#2380; ) &#2358;&#2381;&#2352;&#2368;&#2360;&#2342;&#2366;&#2358;&#2367;&#2357;&#2346;&#2381;&#2352;&#2368;&#2340;&#2381;&#2351;&#2352;&#2381;&#2341;&#2375; &#2332;&#2346;&#2375; &#2357;&#2367;&#2344;&#2367;&#2351;&#2379;&#2327;&#2307; ||</p> <p><b>&#2360;&#2371;&#2359;&#2381;&#2335;&#2367;&#2344;&#2381;&#2351;&#2366;&#2360;&#2325;&#2381;&#2352;&#2350;&#2307; ( &#2348;&#2381;&#2352;&#2361;&#2381;&#2350;&#2330;&#2366;&#2352;&#2367;&#2339;&#2366;&#2350;&#2381; )</b></p> <p>&#2325;&#2352;&#2344;&#2381;&#2351;&#2366;&#2360;&#2307;<br /> &#2384; &#2351;&#2306; &#2384; &#2360;&#2352;&#2381;&#2357;&#2332;&#2381;&#2334;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2309;&#2329;&#2381;&#2327;&#2369;&#2359;&#2381;&#2336;&#2366;&#2349;&#2381;&#2351;&#2366;&#2306; &#2344;&#2350;&#2307;<br /> &#2384; &#2357;&#2366;&#2306; &#2384; &#2344;&#2367;&#2340;&#2381;&#2351;&#2340;&#2371;&#2346;&#2381;&#2340;&#2367;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2340;&#2352;&#2381;&#2332;&#2344;&#2368;&#2349;&#2381;&#2351;&#2366;&#2306; &#2344;&#2350;&#2307;<br /> &#2384; &#2358;&#2367;&#2306; &#2384; &#2309;&#2344;&#2366;&#2342;&#2367;&#2348;&#2379;&#2343;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2350;&#2343;&#2381;&#2351;&#2350;&#2366;&#2349;&#2381;&#2351;&#2366;&#2306; &#2344;&#2350;&#2307;<br /> &#2384; &#2350;&#2306; &#2384; &#2360;&#2381;&#2357;&#2340;&#2344;&#2381;&#2340;&#2381;&#2352;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2309;&#2344;&#2366;&#2350;&#2367;&#2325;&#2366;&#2349;&#2381;&#2351;&#2366;&#2306; &#2344;&#2350;&#2307;<br /> &#2384; &#2344;&#2306; &#2384; &#2309;&#2354;&#2369;&#2346;&#2381;&#2340;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2325;&#2344;&#2367;&#2359;&#2381;&#2336;&#2367;&#2325;&#2366;&#2349;&#2381;&#2351;&#2366;&#2306; &#2344;&#2350;&#2307;<br /> &#2384; &#2384; &#2384; &#2309;&#2344;&#2344;&#2381;&#2340;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2325;&#2352;&#2340;&#2354;&#2325;&#2352;&#2346;&#2371;&#2359;&#2381;&#2336;&#2366;&#2349;&#2381;&#2351;&#2366;&#2306; &#2344;&#2350;&#2307;</p> <p>&#2342;&#2375;&#2361;&#2344;&#2381;&#2351;&#2366;&#2360;&#2307;<br /> &#2384; &#2351;&#2306; &#2384; &#2312;&#2358;&#2366;&#2344;&#2366;&#2351; &#2344;&#2350;&#2379; - &#2358;&#2367;&#2352;&#2360;&#2367;<br /> &#2384; &#2357;&#2366;&#2306; &#2384; &#2340;&#2340;&#2381;&#2346;&#2369;&#2352;&#2369;&#2359;&#2366;&#2351; &#2344;&#2350;&#2379; - &#2350;&#2369;&#2326;&#2375;<br /> &#2384; &#2358;&#2367;&#2306; &#2384; &#2309;&#2328;&#2379;&#2352;&#2366;&#2351; &#2344;&#2350;&#2379; - &#2361;&#2371;&#2342;&#2351;&#2375;<br /> &#2384; &#2350;&#2306; &#2384; &#2357;&#2366;&#2350;&#2342;&#2375;&#2357;&#2366;&#2351; &#2344;&#2350;&#2379; - &#2327;&#2369;&#2361;&#2381;&#2351;&#2375;<br /> &#2384; &#2344;&#2306; &#2384; &#2360;&#2342;&#2381;&#2351;&#2379;&#2332;&#2366;&#2340;&#2366;&#2351; &#2344;&#2350;&#2379; - &#2346;&#2366;&#2342;&#2342;&#2381;&#2357;&#2351;&#2375;<br /> &#2384; &#2384; &#2384; &#2346;&#2381;&#2352;&#2339;&#2357;&#2366;&#2351; &#2344;&#2350;&#2307; - &#2360;&#2352;&#2381;&#2357;&#2366;&#2329;&#2381;&#2327;&#2375;</p> <p>&#2309;&#2329;&#2381;&#2327;&#2344;&#2381;&#2351;&#2366;&#2360;&#2307;<br /> &#2384; &#2351;&#2306; &#2384; &#2360;&#2352;&#2381;&#2357;&#2332;&#2381;&#2334;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2361;&#2371;&#2342;&#2351;&#2366;&#2351; &#2344;&#2350;&#2307;<br /> &#2384; &#2357;&#2366;&#2306; &#2384; &#2344;&#2367;&#2340;&#2381;&#2351;&#2340;&#2371;&#2346;&#2381;&#2340;&#2367;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2358;&#2367;&#2352;&#2360;&#2375; &#2360;&#2381;&#2357;&#2366;&#2361;&#2366;<br /> &#2384; &#2358;&#2367;&#2306; &#2384; &#2309;&#2344;&#2366;&#2342;&#2367;&#2348;&#2379;&#2343;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2358;&#2367;&#2326;&#2366;&#2351;&#2376; &#2357;&#2359;&#2340;&#2381;<br /> &#2384; &#2350;&#2306; &#2384; &#2360;&#2381;&#2357;&#2340;&#2344;&#2381;&#2340;&#2381;&#2352;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2325;&#2357;&#2330;&#2366;&#2351; &#2361;&#2369;&#2306;<br /> &#2384; &#2344;&#2306; &#2384; &#2309;&#2354;&#2369;&#2346;&#2381;&#2340;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2344;&#2375;&#2340;&#2381;&#2352;&#2340;&#2381;&#2352;&#2351;&#2366;&#2351; &#2357;&#2380;&#2359;&#2335;&#2381;<br /> &#2384; &#2384; &#2384; &#2309;&#2344;&#2344;&#2381;&#2340;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2309;&#2360;&#2381;&#2340;&#2381;&#2352;&#2366;&#2351; &#2347;&#2335;&#2381;</p> <p><b>&#2360;&#2381;&#2341;&#2367;&#2340;&#2367;&#2344;&#2381;&#2351;&#2366;&#2360;&#2325;&#2381;&#2352;&#2350;&#2307; ( &#2327;&#2371;&#2361;&#2360;&#2381;&#2341;&#2366;&#2344;&#2366;&#2350;&#2381; )</b></p> <p>&#2325;&#2352;&#2344;&#2381;&#2351;&#2366;&#2360;&#2307;<br /> &#2384; &#2358;&#2367;&#2306; &#2384; &#2309;&#2344;&#2366;&#2342;&#2367;&#2348;&#2379;&#2343;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2350;&#2343;&#2381;&#2351;&#2350;&#2366;&#2349;&#2381;&#2351;&#2366;&#2306; &#2344;&#2350;&#2307;<br /> &#2384; &#2357;&#2366;&#2306; &#2384; &#2344;&#2367;&#2340;&#2381;&#2351;&#2340;&#2371;&#2346;&#2381;&#2340;&#2367;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2340;&#2352;&#2381;&#2332;&#2344;&#2368;&#2349;&#2381;&#2351;&#2366;&#2306; &#2344;&#2350;&#2307;<br /> &#2384; &#2351;&#2306; &#2384; &#2360;&#2352;&#2381;&#2357;&#2332;&#2381;&#2334;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2309;&#2329;&#2381;&#2327;&#2369;&#2359;&#2381;&#2336;&#2366;&#2349;&#2381;&#2351;&#2366;&#2306; &#2344;&#2350;&#2307;<br /> &#2384; &#2344;&#2306; &#2384; &#2309;&#2354;&#2369;&#2346;&#2381;&#2340;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2325;&#2344;&#2367;&#2359;&#2381;&#2336;&#2367;&#2325;&#2366;&#2349;&#2381;&#2351;&#2366;&#2306; &#2344;&#2350;&#2307;<br /> &#2384; &#2350;&#2306; &#2384; &#2360;&#2381;&#2357;&#2340;&#2344;&#2381;&#2340;&#2381;&#2352;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2309;&#2344;&#2366;&#2350;&#2367;&#2325;&#2366;&#2349;&#2381;&#2351;&#2366;&#2306; &#2344;&#2350;&#2307;<br /> &#2384; &#2384; &#2384; &#2309;&#2344;&#2344;&#2381;&#2340;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2325;&#2352;&#2340;&#2354;&#2325;&#2352;&#2346;&#2371;&#2359;&#2381;&#2336;&#2366;&#2349;&#2381;&#2351;&#2366;&#2306; &#2344;&#2350;&#2307;</p> <p>&#2342;&#2375;&#2361;&#2344;&#2381;&#2351;&#2366;&#2360;&#2307;<br /> &#2384; &#2358;&#2367;&#2306; &#2384; &#2309;&#2328;&#2379;&#2352;&#2366;&#2351; &#2344;&#2350;&#2379; - &#2361;&#2371;&#2342;&#2351;&#2375;<br /> &#2384; &#2357;&#2366;&#2306; &#2384; &#2357;&#2366;&#2350;&#2342;&#2375;&#2357;&#2366;&#2351; &#2344;&#2350;&#2379; - &#2327;&#2369;&#2361;&#2381;&#2351;&#2375;<br /> &#2384; &#2351;&#2306; &#2384; &#2360;&#2342;&#2381;&#2351;&#2379;&#2332;&#2366;&#2340;&#2366;&#2351; &#2344;&#2350;&#2379; - &#2346;&#2366;&#2342;&#2342;&#2381;&#2357;&#2351;&#2375;<br /> &#2384; &#2344;&#2306; &#2384; &#2312;&#2358;&#2366;&#2344;&#2366;&#2351; &#2344;&#2350;&#2379; - &#2358;&#2367;&#2352;&#2360;&#2367;<br /> &#2384; &#2350;&#2306; &#2384; &#2340;&#2340;&#2381;&#2346;&#2369;&#2352;&#2369;&#2359;&#2366;&#2351; &#2344;&#2350;&#2379; - &#2350;&#2369;&#2326;&#2375;<br /> &#2384; &#2384; &#2384; &#2346;&#2381;&#2352;&#2339;&#2357;&#2366;&#2351; &#2344;&#2350;&#2307; - &#2360;&#2352;&#2381;&#2357;&#2366;&#2329;&#2381;&#2327;&#2375;</p> <p>&#2309;&#2329;&#2381;&#2327;&#2344;&#2381;&#2351;&#2366;&#2360;&#2307;<br /> &#2384; &#2358;&#2367;&#2306; &#2384; &#2309;&#2344;&#2366;&#2342;&#2367;&#2348;&#2379;&#2343;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2325;&#2357;&#2330;&#2366;&#2351; &#2361;&#2369;&#2306;<br /> &#2384; &#2357;&#2366;&#2306; &#2384; &#2344;&#2367;&#2340;&#2381;&#2351;&#2340;&#2371;&#2346;&#2381;&#2340;&#2367;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2344;&#2375;&#2340;&#2381;&#2352;&#2340;&#2381;&#2352;&#2351;&#2366;&#2351; &#2357;&#2380;&#2359;&#2335;&#2381;<br /> &#2384; &#2351;&#2306; &#2384; &#2360;&#2352;&#2381;&#2357;&#2332;&#2381;&#2334;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2309;&#2360;&#2381;&#2340;&#2381;&#2352;&#2366;&#2351; &#2347;&#2335;&#2381;<br /> &#2384; &#2344;&#2306; &#2384; &#2309;&#2354;&#2369;&#2346;&#2381;&#2340;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2361;&#2371;&#2342;&#2351;&#2366;&#2351; &#2344;&#2350;&#2307;<br /> &#2384; &#2350;&#2306; &#2384; &#2360;&#2381;&#2357;&#2340;&#2344;&#2381;&#2340;&#2381;&#2352;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2358;&#2367;&#2352;&#2360;&#2375; &#2360;&#2381;&#2357;&#2366;&#2361;&#2366;<br /> &#2384; &#2384; &#2384; &#2309;&#2344;&#2344;&#2381;&#2340;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2358;&#2367;&#2326;&#2366;&#2351;&#2376; &#2357;&#2359;&#2340;&#2381;</p> <p><b>&#2360;&#2306;&#2361;&#2366;&#2352;&#2344;&#2381;&#2351;&#2366;&#2360;&#2325;&#2381;&#2352;&#2350;&#2307; ( &#2357;&#2366;&#2344;&#2346;&#2381;&#2352;&#2360;&#2381;&#2341;&#2360;&#2344;&#2381;&#2344;&#2381;&#2351;&#2366;&#2360;&#2367;&#2344;&#2366;&#2350;&#2381; )</b></p> <p>&#2325;&#2352;&#2344;&#2381;&#2351;&#2366;&#2360;&#2307;<br /> &#2384; &#2344;&#2306; &#2384; &#2309;&#2354;&#2369;&#2346;&#2381;&#2340;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2325;&#2344;&#2367;&#2359;&#2381;&#2336;&#2367;&#2325;&#2366;&#2349;&#2381;&#2351;&#2366;&#2306; &#2344;&#2350;&#2307;<br /> &#2384; &#2350;&#2306; &#2384; &#2360;&#2381;&#2357;&#2340;&#2344;&#2381;&#2340;&#2381;&#2352;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2309;&#2344;&#2366;&#2350;&#2367;&#2325;&#2366;&#2349;&#2381;&#2351;&#2366;&#2306; &#2344;&#2350;&#2307;<br /> &#2384; &#2358;&#2367;&#2306; &#2384; &#2309;&#2344;&#2366;&#2342;&#2367;&#2348;&#2379;&#2343;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2350;&#2343;&#2381;&#2351;&#2350;&#2366;&#2349;&#2381;&#2351;&#2366;&#2306; &#2344;&#2350;&#2307;<br /> &#2384; &#2357;&#2366;&#2306; &#2384; &#2344;&#2367;&#2340;&#2381;&#2351;&#2340;&#2371;&#2346;&#2381;&#2340;&#2367;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2340;&#2352;&#2381;&#2332;&#2344;&#2368;&#2349;&#2381;&#2351;&#2366;&#2306; &#2344;&#2350;&#2307;<br /> &#2384; &#2351;&#2306; &#2384; &#2360;&#2352;&#2381;&#2357;&#2332;&#2381;&#2334;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2309;&#2329;&#2381;&#2327;&#2369;&#2359;&#2381;&#2336;&#2366;&#2349;&#2381;&#2351;&#2366;&#2306; &#2344;&#2350;&#2307;<br /> &#2384; &#2384; &#2384; &#2309;&#2344;&#2344;&#2381;&#2340;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2325;&#2352;&#2340;&#2354;&#2325;&#2352;&#2346;&#2371;&#2359;&#2381;&#2336;&#2366;&#2349;&#2381;&#2351;&#2366;&#2306; &#2344;&#2350;&#2307;</p> <p>&#2342;&#2375;&#2361;&#2344;&#2381;&#2351;&#2366;&#2360;&#2307;<br /> &#2384; &#2344;&#2306; &#2384; &#2360;&#2342;&#2381;&#2351;&#2379;&#2332;&#2366;&#2340;&#2366;&#2351; &#2344;&#2350;&#2379; - &#2346;&#2366;&#2342;&#2342;&#2381;&#2357;&#2351;&#2375;<br /> &#2384; &#2350;&#2306; &#2384; &#2357;&#2366;&#2350;&#2342;&#2375;&#2357;&#2366;&#2351; &#2344;&#2350;&#2379; - &#2327;&#2369;&#2361;&#2381;&#2351;&#2375;<br /> &#2384; &#2358;&#2367;&#2306; &#2384; &#2309;&#2328;&#2379;&#2352;&#2366;&#2351; &#2344;&#2350;&#2379; - &#2361;&#2371;&#2342;&#2351;&#2375;<br /> &#2384; &#2357;&#2366;&#2306; &#2384; &#2340;&#2340;&#2381;&#2346;&#2369;&#2352;&#2369;&#2359;&#2366;&#2351; &#2344;&#2350;&#2379; - &#2350;&#2369;&#2326;&#2375;<br /> &#2384; &#2351;&#2306; &#2384; &#2312;&#2358;&#2366;&#2344;&#2366;&#2351; &#2344;&#2350;&#2379; - &#2358;&#2367;&#2352;&#2360;&#2367;<br /> &#2384; &#2384; &#2384; &#2346;&#2381;&#2352;&#2339;&#2357;&#2366;&#2351; &#2344;&#2350;&#2307; - &#2360;&#2352;&#2381;&#2357;&#2366;&#2329;&#2381;&#2327;&#2375;</p> <p>&#2309;&#2329;&#2381;&#2327;&#2344;&#2381;&#2351;&#2366;&#2360;&#2307;<br /> &#2384; &#2344;&#2306; &#2384; &#2309;&#2354;&#2369;&#2346;&#2381;&#2340;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2309;&#2360;&#2381;&#2340;&#2381;&#2352;&#2366;&#2351; &#2347;&#2335;&#2381;<br /> &#2384; &#2350;&#2306; &#2384; &#2360;&#2381;&#2357;&#2340;&#2344;&#2381;&#2340;&#2381;&#2352;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2344;&#2375;&#2340;&#2381;&#2352;&#2340;&#2381;&#2352;&#2351;&#2366;&#2351; &#2357;&#2380;&#2359;&#2335;&#2381;<br /> &#2384; &#2358;&#2367;&#2306; &#2384; &#2309;&#2344;&#2366;&#2342;&#2367;&#2348;&#2379;&#2343;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2325;&#2357;&#2330;&#2366;&#2351; &#2361;&#2369;&#2306;<br /> &#2384; &#2357;&#2366;&#2306; &#2384; &#2344;&#2367;&#2340;&#2381;&#2351;&#2340;&#2371;&#2346;&#2381;&#2340;&#2367;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2358;&#2367;&#2326;&#2366;&#2351;&#2376; &#2357;&#2359;&#2340;&#2381;<br /> &#2384; &#2351;&#2306; &#2384; &#2360;&#2352;&#2381;&#2357;&#2332;&#2381;&#2334;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2358;&#2367;&#2352;&#2360;&#2375; &#2360;&#2381;&#2357;&#2366;&#2361;&#2366;<br /> &#2384; &#2384; &#2384; &#2309;&#2344;&#2344;&#2381;&#2340;&#2358;&#2325;&#2381;&#2340;&#2367;&#2343;&#2366;&#2350;&#2381;&#2344;&#2375; &#2361;&#2371;&#2342;&#2351;&#2366;&#2351; &#2344;&#2350;&#2307;</p> <p>OM nama&#7717; &#347;iv&#257;ya ityasya &#347;r&#299;m&#363;lapanc&#257;k&#7779;aramah&#257;mantrasya v&#257;madeva &#7771;&#7779;i&#7717; (&#347;irasi) pa&#7749;kti&#347;chanda&#7717; (mukhe) &#347;r&#299;sad&#257;&#347;ivo devat&#257; (h&#7771;daye) OM b&#299;ja&#7747; (guhye) um&#257; &#347;akti&#7717; ( p&#257;dayo&#7717; ) &#347;iva iti k&#299;laka&#7747; (n&#257;bhau) &#347;r&#299;sad&#257;&#347;ivapr&#299;tyarthe jape viniyoga&#7717; ||</p> <p><b>s&#7771;&#7779;&#7789;iny&#257;sakrama&#7717; (brahmac&#257;ri&#7751;&#257;m)</b></p> <p>karany&#257;sa&#7717;<br /> OM ya&#7747; OM sarvajna&#347;aktidh&#257;mne a&#7749;gu&#7779;&#7789;h&#257;bhy&#257;&#7747; nama&#7717;<br /> OM v&#257;&#7747; OM nityat&#7771;pti&#347;aktidh&#257;mne tarjan&#299;bhy&#257;&#7747; nama&#7717;<br /> OM &#347;i&#7747; OM an&#257;dibodha&#347;aktidh&#257;mne madhyam&#257;bhy&#257;&#7747; nama&#7717;<br /> OM ma&#7747; OM svatantra&#347;aktidh&#257;mne an&#257;mik&#257;bhy&#257;&#7747; nama&#7717;<br /> OM na&#7747; OM alupta&#347;aktidh&#257;mne kani&#7779;&#7789;hik&#257;bhy&#257;&#7747; nama&#7717;<br /> OM OM OM ananta&#347;aktidh&#257;mne karatalakarap&#7771;&#7779;&#7789;h&#257;bhy&#257;&#7747; nama&#7717;</p> <p>dehany&#257;sa&#7717;<br /> OM ya&#7747; OM &#299;&#347;&#257;n&#257;ya namo - &#347;irasi<br /> OM v&#257;&#7747; OM tatpuru&#7779;&#257;ya namo - mukhe<br /> OM &#347;i&#7747; OM aghor&#257;ya namo - h&#7771;daye<br /> OM ma&#7747; OM v&#257;madev&#257;ya namo - guhye<br /> OM na&#7747; OM sadyoj&#257;t&#257;ya namo - p&#257;dadvaye<br /> OM OM OM pra&#7751;av&#257;ya nama&#7717; - sarv&#257;&#7749;ge</p> <p>a&#7749;gany&#257;sa&#7717;<br /> OM ya&#7747; OM sarvajna&#347;aktidh&#257;mne h&#7771;day&#257;ya nama&#7717;<br /> OM v&#257;&#7747; OM nityat&#7771;pti&#347;aktidh&#257;mne &#347;irase sv&#257;h&#257;<br /> OM &#347;i&#7747; OM an&#257;dibodha&#347;aktidh&#257;mne &#347;ikh&#257;yai va&#7779;at<br /> OM ma&#7747; OM svatantra&#347;aktidh&#257;mne kavac&#257;ya hu&#7747;<br /> OM na&#7747; OM alupta&#347;aktidh&#257;mne netratray&#257;ya vau&#7779;a&#7789;<br /> OM OM OM ananta&#347;aktidh&#257;mne astr&#257;ya pha&#7789;</p> <p><b>sthitiny&#257;sakrama&#7717; (g&#7771;hasth&#257;n&#257;m)</b></p> <p>karany&#257;sa&#7717;<br /> OM &#347;i&#7747; OM an&#257;dibodha&#347;aktidh&#257;mne madhyam&#257;bhy&#257;&#7747; nama&#7717;<br /> OM v&#257;&#7747; OM nityat&#7771;pti&#347;aktidh&#257;mne tarjan&#299;bhy&#257;&#7747; nama&#7717;<br /> OM ya&#7747; OM sarvajna&#347;aktidh&#257;mne a&#7749;gu&#7779;&#7789;h&#257;bhy&#257;&#7747; nama&#7717;<br /> OM na&#7747; OM alupta&#347;aktidh&#257;mne kani&#7779;&#7789;hik&#257;bhy&#257;&#7747; nama&#7717;<br /> OM ma&#7747; OM svatantra&#347;aktidh&#257;mne an&#257;mik&#257;bhy&#257;&#7747; nama&#7717;<br /> OM OM OM ananta&#347;aktidh&#257;mne karatalakarap&#7771;&#7779;&#7789;h&#257;bhy&#257;&#7747; nama&#7717;</p> <p>dehany&#257;sa&#7717;<br /> OM &#347;i&#7747; OM aghor&#257;ya namo - h&#7771;daye<br /> OM v&#257;&#7747; OM v&#257;madev&#257;ya namo - guhye<br /> OM ya&#7747; OM sadyoj&#257;t&#257;ya namo - p&#257;dadvaye<br /> OM na&#7747; OM &#299;&#347;&#257;n&#257;ya namo - &#347;irasi<br /> OM ma&#7747; OM tatpuru&#7779;&#257;ya namo - mukhe<br /> OM OM OM pra&#7751;av&#257;ya nama&#7717; - sarv&#257;&#7749;ge</p> <p>a&#7749;gany&#257;sa&#7717;<br /> OM &#347;i&#7747; OM an&#257;dibodha&#347;aktidh&#257;mne kavac&#257;ya hu&#7747;<br /> OM v&#257;&#7747; OM nityat&#7771;pti&#347;aktidh&#257;mne netratray&#257;ya vau&#7779;a&#7789;<br /> OM ya&#7747; OM sarvajna&#347;aktidh&#257;mne astr&#257;ya pha&#7789;<br /> OM na&#7747; OM alupta&#347;aktidh&#257;mne h&#7771;day&#257;ya nama&#7717;<br /> OM ma&#7747; OM svatantra&#347;aktidh&#257;mne &#347;irase sv&#257;h&#257;<br /> OM OM OM ananta&#347;aktidh&#257;mne &#347;ikh&#257;yai va&#7779;at</p> <p><b>sa&#7747;h&#257;rany&#257;sakrama&#7717; (v&#257;naprasthasanny&#257;sin&#257;m)</b></p> <p>karany&#257;sa&#7717;<br /> OM na&#7747; OM alupta&#347;aktidh&#257;mne kani&#7779;&#7789;hik&#257;bhy&#257;&#7747; nama&#7717;<br /> OM ma&#7747; OM svatantra&#347;aktidh&#257;mne an&#257;mik&#257;bhy&#257;&#7747; nama&#7717;<br /> OM &#347;i&#7747; OM an&#257;dibodha&#347;aktidh&#257;mne madhyam&#257;bhy&#257;&#7747; nama&#7717;<br /> OM v&#257;&#7747; OM nityat&#7771;pti&#347;aktidh&#257;mne tarjan&#299;bhy&#257;&#7747; nama&#7717;<br /> OM ya&#7747; OM sarvajna&#347;aktidh&#257;mne a&#7749;gu&#7779;&#7789;h&#257;bhy&#257;&#7747; nama&#7717;<br /> OM OM OM ananta&#347;aktidh&#257;mne karatalakarap&#7771;&#7779;&#7789;h&#257;bhy&#257;&#7747; nama&#7717;</p> <p>dehany&#257;sa&#7717;<br /> OM na&#7747; OM sadyoj&#257;t&#257;ya namo - p&#257;dadvaye<br /> OM ma&#7747; OM v&#257;madev&#257;ya namo - guhye<br /> OM &#347;i&#7747; OM aghor&#257;ya namo - h&#7771;daye<br /> OM v&#257;&#7747; OM tatpuru&#7779;&#257;ya namo - mukhe<br /> OM ya&#7747; OM &#299;&#347;&#257;n&#257;ya namo - &#347;irasi<br /> OM OM OM pra&#7751;av&#257;ya nama&#7717; - sarv&#257;&#7749;ge</p> <p>a&#7749;gany&#257;sa&#7717;<br /> OM na&#7747; OM alupta&#347;aktidh&#257;mne astr&#257;ya pha&#7789;<br /> OM ma&#7747; OM svatantra&#347;aktidh&#257;mne netratray&#257;ya vau&#7779;a&#7789;<br /> OM &#347;i&#7747; OM an&#257;dibodha&#347;aktidh&#257;mne kavac&#257;ya hu&#7747;<br /> OM v&#257;&#7747; OM nityat&#7771;pti&#347;aktidh&#257;mne &#347;ikh&#257;yai va&#7779;at<br /> OM ya&#7747; OM sarvajna&#347;aktidh&#257;mne &#347;irase sv&#257;h&#257;<br /> OM OM OM ananta&#347;aktidh&#257;mne h&#7771;day&#257;ya nama&#7717;</p><div class="item_footer"><p><small><a href="http://www.kamakotimandali.com/blog/index.php?p=1100&amp;more=1&amp;c=1&amp;tb=1&amp;pb=1">Original post</a> blogged on <a href="http://b2evolution.net/">b2evolution</a>.</small></p></div> ॐ नमः शिवाय इत्यस्य श्रीमूलपञ्चाक्षरमहामन्त्रस्य वामदेव ऋषिः ( शिरसि ) पङ्क्तिश्छन्दः ( मुखे ) श्रीसदाशिवो देवता ( हृदये ) ॐ बीजं ( गुह्ये ) उमा शक्तिः ( पादयोः ) शिव इति कीलकं ( नाभौ ) श्रीसदाशिवप्रीत्यर्थे जपे विनियोगः ||

सृष्टिन्यासक्रमः ( ब्रह्मचारिणाम् )

करन्यासः
ॐ यं ॐ सर्वज्ञशक्तिधाम्ने अङ्गुष्ठाभ्यां नमः
ॐ वां ॐ नित्यतृप्तिशक्तिधाम्ने तर्जनीभ्यां नमः
ॐ शिं ॐ अनादिबोधशक्तिधाम्ने मध्यमाभ्यां नमः
ॐ मं ॐ स्वतन्त्रशक्तिधाम्ने अनामिकाभ्यां नमः
ॐ नं ॐ अलुप्तशक्तिधाम्ने कनिष्ठिकाभ्यां नमः
ॐ ॐ ॐ अनन्तशक्तिधाम्ने करतलकरपृष्ठाभ्यां नमः

देहन्यासः
ॐ यं ॐ ईशानाय नमो - शिरसि
ॐ वां ॐ तत्पुरुषाय नमो - मुखे
ॐ शिं ॐ अघोराय नमो - हृदये
ॐ मं ॐ वामदेवाय नमो - गुह्ये
ॐ नं ॐ सद्योजाताय नमो - पादद्वये
ॐ ॐ ॐ प्रणवाय नमः - सर्वाङ्गे

अङ्गन्यासः
ॐ यं ॐ सर्वज्ञशक्तिधाम्ने हृदयाय नमः
ॐ वां ॐ नित्यतृप्तिशक्तिधाम्ने शिरसे स्वाहा
ॐ शिं ॐ अनादिबोधशक्तिधाम्ने शिखायै वषत्
ॐ मं ॐ स्वतन्त्रशक्तिधाम्ने कवचाय हुं
ॐ नं ॐ अलुप्तशक्तिधाम्ने नेत्रत्रयाय वौषट्
ॐ ॐ ॐ अनन्तशक्तिधाम्ने अस्त्राय फट्

स्थितिन्यासक्रमः ( गृहस्थानाम् )

करन्यासः
ॐ शिं ॐ अनादिबोधशक्तिधाम्ने मध्यमाभ्यां नमः
ॐ वां ॐ नित्यतृप्तिशक्तिधाम्ने तर्जनीभ्यां नमः
ॐ यं ॐ सर्वज्ञशक्तिधाम्ने अङ्गुष्ठाभ्यां नमः
ॐ नं ॐ अलुप्तशक्तिधाम्ने कनिष्ठिकाभ्यां नमः
ॐ मं ॐ स्वतन्त्रशक्तिधाम्ने अनामिकाभ्यां नमः
ॐ ॐ ॐ अनन्तशक्तिधाम्ने करतलकरपृष्ठाभ्यां नमः

देहन्यासः
ॐ शिं ॐ अघोराय नमो - हृदये
ॐ वां ॐ वामदेवाय नमो - गुह्ये
ॐ यं ॐ सद्योजाताय नमो - पादद्वये
ॐ नं ॐ ईशानाय नमो - शिरसि
ॐ मं ॐ तत्पुरुषाय नमो - मुखे
ॐ ॐ ॐ प्रणवाय नमः - सर्वाङ्गे

अङ्गन्यासः
ॐ शिं ॐ अनादिबोधशक्तिधाम्ने कवचाय हुं
ॐ वां ॐ नित्यतृप्तिशक्तिधाम्ने नेत्रत्रयाय वौषट्
ॐ यं ॐ सर्वज्ञशक्तिधाम्ने अस्त्राय फट्
ॐ नं ॐ अलुप्तशक्तिधाम्ने हृदयाय नमः
ॐ मं ॐ स्वतन्त्रशक्तिधाम्ने शिरसे स्वाहा
ॐ ॐ ॐ अनन्तशक्तिधाम्ने शिखायै वषत्

संहारन्यासक्रमः ( वानप्रस्थसन्न्यासिनाम् )

करन्यासः
ॐ नं ॐ अलुप्तशक्तिधाम्ने कनिष्ठिकाभ्यां नमः
ॐ मं ॐ स्वतन्त्रशक्तिधाम्ने अनामिकाभ्यां नमः
ॐ शिं ॐ अनादिबोधशक्तिधाम्ने मध्यमाभ्यां नमः
ॐ वां ॐ नित्यतृप्तिशक्तिधाम्ने तर्जनीभ्यां नमः
ॐ यं ॐ सर्वज्ञशक्तिधाम्ने अङ्गुष्ठाभ्यां नमः
ॐ ॐ ॐ अनन्तशक्तिधाम्ने करतलकरपृष्ठाभ्यां नमः

देहन्यासः
ॐ नं ॐ सद्योजाताय नमो - पादद्वये
ॐ मं ॐ वामदेवाय नमो - गुह्ये
ॐ शिं ॐ अघोराय नमो - हृदये
ॐ वां ॐ तत्पुरुषाय नमो - मुखे
ॐ यं ॐ ईशानाय नमो - शिरसि
ॐ ॐ ॐ प्रणवाय नमः - सर्वाङ्गे

अङ्गन्यासः
ॐ नं ॐ अलुप्तशक्तिधाम्ने अस्त्राय फट्
ॐ मं ॐ स्वतन्त्रशक्तिधाम्ने नेत्रत्रयाय वौषट्
ॐ शिं ॐ अनादिबोधशक्तिधाम्ने कवचाय हुं
ॐ वां ॐ नित्यतृप्तिशक्तिधाम्ने शिखायै वषत्
ॐ यं ॐ सर्वज्ञशक्तिधाम्ने शिरसे स्वाहा
ॐ ॐ ॐ अनन्तशक्तिधाम्ने हृदयाय नमः

OM namaḥ śivāya ityasya śrīmūlapancākṣaramahāmantrasya vāmadeva ṛṣiḥ (śirasi) paṅktiśchandaḥ (mukhe) śrīsadāśivo devatā (hṛdaye) OM bījaṃ (guhye) umā śaktiḥ ( pādayoḥ ) śiva iti kīlakaṃ (nābhau) śrīsadāśivaprītyarthe jape viniyogaḥ ||

sṛṣṭinyāsakramaḥ (brahmacāriṇām)

karanyāsaḥ
OM yaṃ OM sarvajnaśaktidhāmne aṅguṣṭhābhyāṃ namaḥ
OM vāṃ OM nityatṛptiśaktidhāmne tarjanībhyāṃ namaḥ
OM śiṃ OM anādibodhaśaktidhāmne madhyamābhyāṃ namaḥ
OM maṃ OM svatantraśaktidhāmne anāmikābhyāṃ namaḥ
OM naṃ OM aluptaśaktidhāmne kaniṣṭhikābhyāṃ namaḥ
OM OM OM anantaśaktidhāmne karatalakarapṛṣṭhābhyāṃ namaḥ

dehanyāsaḥ
OM yaṃ OM īśānāya namo - śirasi
OM vāṃ OM tatpuruṣāya namo - mukhe
OM śiṃ OM aghorāya namo - hṛdaye
OM maṃ OM vāmadevāya namo - guhye
OM naṃ OM sadyojātāya namo - pādadvaye
OM OM OM praṇavāya namaḥ - sarvāṅge

aṅganyāsaḥ
OM yaṃ OM sarvajnaśaktidhāmne hṛdayāya namaḥ
OM vāṃ OM nityatṛptiśaktidhāmne śirase svāhā
OM śiṃ OM anādibodhaśaktidhāmne śikhāyai vaṣat
OM maṃ OM svatantraśaktidhāmne kavacāya huṃ
OM naṃ OM aluptaśaktidhāmne netratrayāya vauṣaṭ
OM OM OM anantaśaktidhāmne astrāya phaṭ

sthitinyāsakramaḥ (gṛhasthānām)

karanyāsaḥ
OM śiṃ OM anādibodhaśaktidhāmne madhyamābhyāṃ namaḥ
OM vāṃ OM nityatṛptiśaktidhāmne tarjanībhyāṃ namaḥ
OM yaṃ OM sarvajnaśaktidhāmne aṅguṣṭhābhyāṃ namaḥ
OM naṃ OM aluptaśaktidhāmne kaniṣṭhikābhyāṃ namaḥ
OM maṃ OM svatantraśaktidhāmne anāmikābhyāṃ namaḥ
OM OM OM anantaśaktidhāmne karatalakarapṛṣṭhābhyāṃ namaḥ

dehanyāsaḥ
OM śiṃ OM aghorāya namo - hṛdaye
OM vāṃ OM vāmadevāya namo - guhye
OM yaṃ OM sadyojātāya namo - pādadvaye
OM naṃ OM īśānāya namo - śirasi
OM maṃ OM tatpuruṣāya namo - mukhe
OM OM OM praṇavāya namaḥ - sarvāṅge

aṅganyāsaḥ
OM śiṃ OM anādibodhaśaktidhāmne kavacāya huṃ
OM vāṃ OM nityatṛptiśaktidhāmne netratrayāya vauṣaṭ
OM yaṃ OM sarvajnaśaktidhāmne astrāya phaṭ
OM naṃ OM aluptaśaktidhāmne hṛdayāya namaḥ
OM maṃ OM svatantraśaktidhāmne śirase svāhā
OM OM OM anantaśaktidhāmne śikhāyai vaṣat

saṃhāranyāsakramaḥ (vānaprasthasannyāsinām)

karanyāsaḥ
OM naṃ OM aluptaśaktidhāmne kaniṣṭhikābhyāṃ namaḥ
OM maṃ OM svatantraśaktidhāmne anāmikābhyāṃ namaḥ
OM śiṃ OM anādibodhaśaktidhāmne madhyamābhyāṃ namaḥ
OM vāṃ OM nityatṛptiśaktidhāmne tarjanībhyāṃ namaḥ
OM yaṃ OM sarvajnaśaktidhāmne aṅguṣṭhābhyāṃ namaḥ
OM OM OM anantaśaktidhāmne karatalakarapṛṣṭhābhyāṃ namaḥ

dehanyāsaḥ
OM naṃ OM sadyojātāya namo - pādadvaye
OM maṃ OM vāmadevāya namo - guhye
OM śiṃ OM aghorāya namo - hṛdaye
OM vāṃ OM tatpuruṣāya namo - mukhe
OM yaṃ OM īśānāya namo - śirasi
OM OM OM praṇavāya namaḥ - sarvāṅge

aṅganyāsaḥ
OM naṃ OM aluptaśaktidhāmne astrāya phaṭ
OM maṃ OM svatantraśaktidhāmne netratrayāya vauṣaṭ
OM śiṃ OM anādibodhaśaktidhāmne kavacāya huṃ
OM vāṃ OM nityatṛptiśaktidhāmne śikhāyai vaṣat
OM yaṃ OM sarvajnaśaktidhāmne śirase svāhā
OM OM OM anantaśaktidhāmne hṛdayāya namaḥ

Original post blogged on b2evolution.

]]> http://www.kamakotimandali.com/blog/index.php?p=1100&more=1&c=1&tb=1&pb=1#comments The memoirs of AchArya AmritavAgbhava http://www.kamakotimandali.com/blog/index.php?p=1097&more=1&c=1&tb=1&pb=1 Wed, 16 May 2012 06:49:15 +0000 Sri Kamakoti Mandali Srividya Bhakti 1097@http://www.kamakotimandali.com/blog/ <p>AchArya AmritavAgbhava, who experienced shAmbhava samAvesha from none other than durvAsA, has recorded in a memoir, his direct experience of vision of various divinities. In a chapter titled <i>divyadarshanaprakaraNa</i>, AchArya records his experiences in chaste sanskrit verses. Here is a condensed summary of the same for the purpose of inspiration to other sAdhakas to pursue mantropAsana with full zest. </p> <p>"In the valley of Himalayas, when I lost my way and was overcome with confusion, three divine women appeared holding lanterns in their hands. Accompanying them was a divine male who held a flute in his hands. They showed me the way and disappeared with the speed of a lightening. This incident occurred in vikrama samvatsara 1985, on mAgha amAvasyA, in pUrNagiri (punna giri near Nainital). </p> <p>Yet another time, I saw a supremely divine Jyotirlinga in the cave of Amarnath which was tall like a kadalI-stambha. It spanned across the heaven and earth and was embraced by shakti till the waist (of the linga). It was mithunAtmaka or yugala in appearance and its height was unimaginable. The four lotus feet of the linga were clearly visible, but it was impossible to envision it beyond the region of the waist. The feet appeared like clear quartz embedded with the reddish hue of ruby. Having seen such a linga, my entire being was immersed in divine joy!</p> <p>Towards my right hand, in eastern direction, was present the paramapuruSha Lord amaranAtha and towards my left hand, in the western direction was the great goddess parAshakti. For a moment, having forgotten the entire world, I sat there submerged in the radiance of the divine spectacle that stood before me. I had the vision of <i>shAka</i> (this special terminology connoted by AchArya is explained <a href="http://www.kamakotimandali.com/blog/index.php?p=936&amp;more=1&amp;c=1&amp;tb=1&amp;pb=1">here</a>) based on the merit of the secret sAdhanA taught to me by the great guru sage durvAsA. This vision occurred during Vikrama samvatsara 1986, on shrAvaNa shukla chaturdashI, on a Monday. </p> <p>I am verily of the nature of shAka, having witnessed Goddess shAradAmbA herself in the form of three birds colored shveta, rakta and shyAma (indicative of the three srotas of shyAmA, raktA or sundarI and shAmbhavI). This very form which was seen by sage shANDilya after a thousand years of penance, I saw in nine days due to the grace of my Guru (sage durvAsA). This incident occurred in 1986, on Ashvina shukla navamI, within the premises of shAradA temple in Kashmir. </p> <p>The divine form of shAka materialized before me in the tIrtha of shailaputrI (Devi bal temple at Baramulla), within who I saw countless universes appearing like small bubbles of water, each one appearing as complex words and meaning (shabda and artha) or names and forms. Within one such universe, I also saw my current birth and the physical form. Having realized my self as parameshvara, the three praharas of night passed as though a minute, while I remained immersed in the intoxicating bliss of AtmAnanda. This incident occurred in vikrama samvatsara 1986, on kArtika shukla dashamI. </p> <p>In mArtANDa bhavana (Mattan), I had a vision of shAka, which appeared brighter than the sun, moon and fire. This incident occurred in 1986, on mAgha shukla dashamI, during the second prahara of the night. </p> <p>In the kShetra of kArkoTa nAga in Kashmir, I had the direct vision of the panchakoshas discussed by the vedAntins. This vision occurred in 1987, on chaitra shukla panchamI, during the early hours of dawn. </p> <p>In Srinagar, in the sacred shrine of shArikA, a Siddha who appeared to be a Kashmiri Pandit and identified himself as &#8216;Shiv-ji&#8217;, graced me by revealing the hidden philosophical as well as the practical sAdhanA tattva embedded within the verse &#8216;mAyA kuNDalinI&#8217; (from devI panchastavI which also forms the guideline for one the important pArAyaNas of shrIvidyA). Having blessed me with this secret, he disappeared. His appearance before me occurred in 1987, on bhAdrapada shukla panchamI. </p> <p>Once I was on my deathbed, burning with a deadly fever and nearly unconscious with thirst. A mysterious Siddha of a dark complexion (krishna pingala) appeared before me and poured in my mouth the nectarine water from his kamaNDalu, imparting along with that the sanjIvanI mantra of tryambaka. I was cured instantly from my affliction. The siddha held in his hand a trident and a kamaNDalu. He seemed to be the very personification of divine compassion. I know neither his name nor his identity. This incident occurred in a dharamshAlA at Kulu (Sultanpuri) near shmashAneshvara in 1988. </p> <p>Once, immensely grieved by a terrible disease, I decided to end by life through prAyopravesha on the banks of river Ganga. Then, a siddha who was fair like the moon and sporting a long flowing beard, appeared emitting a bright light, out of his own sweet will. He approached me and said, &#8220;Son, do not discard your body. Instead, take a vow to retain the body till the end of prArabdha karma, at the end of which it shall fall by the will of the great Mother. You are a scholar of great merit and you know that you are still to exhaust the karma&#8221;. Having advised thus, the great man disappeared. This incident occurred in 1991 in Ropad (Punjab) on mArgashIrSha shukla trayodashI. </p> <p>At a certain point, I lived within a hut on a hill top near Tithwal (Kashmir). On afternoon, I witnessed the appearance of a divine umbrella (Chatra) which was studded with pearls, precious gems and floating by itself. This occurred in vikrama samvatsara 2003 during Ashvina mAsa. </p> <p>Once I was reciting Gangalahari composed by Panditaraja Jagannatha at a tIrtha named Kamkhal near Daksheshvar, on Birala ghat. I then had three visions of mother Ganga in her divine form. Her complexion was like that of a champak flower and she shone with dark curly hair. It appeared as though she was swimming towards me. She wore a dazzling white garment that was fixed by a knot at her neck. The goddess disappeared after the completion of the recitation of Gangalahari. A brAhmaNa named Sri Bhagavati Prasad who was present there also saw the divine form of the Mother and was surprised beyond words. This occurred in 2004 during AShADha.</p> <p>Though I had the vision of various divinities, I was unhappy on account of not seeing the divine form of my iShTa devatA, Goddess tripurasundarI. One fine day, when I completed my nitya karma, the great goddess appeared as a little girl, sitting on my shoulder, with her lotus feet swinging freely. I could see her feet which were adorned with beautiful anklets. One of the payals slipped from her foot and before it fell down to earth, I caught it with my hands. When I tried to put it back on her lotus feet, she suddenly jumped from my shoulders, ran away and disappeared. I could only see her back but not the face. Who can understand the divine play of the great Mother? This incident occurred at the residence of a brAhmaNa named Deshraj Sharma in Motibagh of Delhi in samvatsara 2039". </p> <p>The great philosopher also describes his vision of durvAsA and of the Supreme Goddess mahAtripurasundarI in a different work, which we shall examine in another post in future.</p><div class="item_footer"><p><small><a href="http://www.kamakotimandali.com/blog/index.php?p=1097&amp;more=1&amp;c=1&amp;tb=1&amp;pb=1">Original post</a> blogged on <a href="http://b2evolution.net/">b2evolution</a>.</small></p></div> AchArya AmritavAgbhava, who experienced shAmbhava samAvesha from none other than durvAsA, has recorded in a memoir, his direct experience of vision of various divinities. In a chapter titled divyadarshanaprakaraNa, AchArya records his experiences in chaste sanskrit verses. Here is a condensed summary of the same for the purpose of inspiration to other sAdhakas to pursue mantropAsana with full zest.

"In the valley of Himalayas, when I lost my way and was overcome with confusion, three divine women appeared holding lanterns in their hands. Accompanying them was a divine male who held a flute in his hands. They showed me the way and disappeared with the speed of a lightening. This incident occurred in vikrama samvatsara 1985, on mAgha amAvasyA, in pUrNagiri (punna giri near Nainital).

Yet another time, I saw a supremely divine Jyotirlinga in the cave of Amarnath which was tall like a kadalI-stambha. It spanned across the heaven and earth and was embraced by shakti till the waist (of the linga). It was mithunAtmaka or yugala in appearance and its height was unimaginable. The four lotus feet of the linga were clearly visible, but it was impossible to envision it beyond the region of the waist. The feet appeared like clear quartz embedded with the reddish hue of ruby. Having seen such a linga, my entire being was immersed in divine joy!

Towards my right hand, in eastern direction, was present the paramapuruSha Lord amaranAtha and towards my left hand, in the western direction was the great goddess parAshakti. For a moment, having forgotten the entire world, I sat there submerged in the radiance of the divine spectacle that stood before me. I had the vision of shAka (this special terminology connoted by AchArya is explained here) based on the merit of the secret sAdhanA taught to me by the great guru sage durvAsA. This vision occurred during Vikrama samvatsara 1986, on shrAvaNa shukla chaturdashI, on a Monday.

I am verily of the nature of shAka, having witnessed Goddess shAradAmbA herself in the form of three birds colored shveta, rakta and shyAma (indicative of the three srotas of shyAmA, raktA or sundarI and shAmbhavI). This very form which was seen by sage shANDilya after a thousand years of penance, I saw in nine days due to the grace of my Guru (sage durvAsA). This incident occurred in 1986, on Ashvina shukla navamI, within the premises of shAradA temple in Kashmir.

The divine form of shAka materialized before me in the tIrtha of shailaputrI (Devi bal temple at Baramulla), within who I saw countless universes appearing like small bubbles of water, each one appearing as complex words and meaning (shabda and artha) or names and forms. Within one such universe, I also saw my current birth and the physical form. Having realized my self as parameshvara, the three praharas of night passed as though a minute, while I remained immersed in the intoxicating bliss of AtmAnanda. This incident occurred in vikrama samvatsara 1986, on kArtika shukla dashamI.

In mArtANDa bhavana (Mattan), I had a vision of shAka, which appeared brighter than the sun, moon and fire. This incident occurred in 1986, on mAgha shukla dashamI, during the second prahara of the night.

In the kShetra of kArkoTa nAga in Kashmir, I had the direct vision of the panchakoshas discussed by the vedAntins. This vision occurred in 1987, on chaitra shukla panchamI, during the early hours of dawn.

In Srinagar, in the sacred shrine of shArikA, a Siddha who appeared to be a Kashmiri Pandit and identified himself as ‘Shiv-ji’, graced me by revealing the hidden philosophical as well as the practical sAdhanA tattva embedded within the verse ‘mAyA kuNDalinI’ (from devI panchastavI which also forms the guideline for one the important pArAyaNas of shrIvidyA). Having blessed me with this secret, he disappeared. His appearance before me occurred in 1987, on bhAdrapada shukla panchamI.

Once I was on my deathbed, burning with a deadly fever and nearly unconscious with thirst. A mysterious Siddha of a dark complexion (krishna pingala) appeared before me and poured in my mouth the nectarine water from his kamaNDalu, imparting along with that the sanjIvanI mantra of tryambaka. I was cured instantly from my affliction. The siddha held in his hand a trident and a kamaNDalu. He seemed to be the very personification of divine compassion. I know neither his name nor his identity. This incident occurred in a dharamshAlA at Kulu (Sultanpuri) near shmashAneshvara in 1988.

Once, immensely grieved by a terrible disease, I decided to end by life through prAyopravesha on the banks of river Ganga. Then, a siddha who was fair like the moon and sporting a long flowing beard, appeared emitting a bright light, out of his own sweet will. He approached me and said, “Son, do not discard your body. Instead, take a vow to retain the body till the end of prArabdha karma, at the end of which it shall fall by the will of the great Mother. You are a scholar of great merit and you know that you are still to exhaust the karma”. Having advised thus, the great man disappeared. This incident occurred in 1991 in Ropad (Punjab) on mArgashIrSha shukla trayodashI.

At a certain point, I lived within a hut on a hill top near Tithwal (Kashmir). On afternoon, I witnessed the appearance of a divine umbrella (Chatra) which was studded with pearls, precious gems and floating by itself. This occurred in vikrama samvatsara 2003 during Ashvina mAsa.

Once I was reciting Gangalahari composed by Panditaraja Jagannatha at a tIrtha named Kamkhal near Daksheshvar, on Birala ghat. I then had three visions of mother Ganga in her divine form. Her complexion was like that of a champak flower and she shone with dark curly hair. It appeared as though she was swimming towards me. She wore a dazzling white garment that was fixed by a knot at her neck. The goddess disappeared after the completion of the recitation of Gangalahari. A brAhmaNa named Sri Bhagavati Prasad who was present there also saw the divine form of the Mother and was surprised beyond words. This occurred in 2004 during AShADha.

Though I had the vision of various divinities, I was unhappy on account of not seeing the divine form of my iShTa devatA, Goddess tripurasundarI. One fine day, when I completed my nitya karma, the great goddess appeared as a little girl, sitting on my shoulder, with her lotus feet swinging freely. I could see her feet which were adorned with beautiful anklets. One of the payals slipped from her foot and before it fell down to earth, I caught it with my hands. When I tried to put it back on her lotus feet, she suddenly jumped from my shoulders, ran away and disappeared. I could only see her back but not the face. Who can understand the divine play of the great Mother? This incident occurred at the residence of a brAhmaNa named Deshraj Sharma in Motibagh of Delhi in samvatsara 2039".

The great philosopher also describes his vision of durvAsA and of the Supreme Goddess mahAtripurasundarI in a different work, which we shall examine in another post in future.

Original post blogged on b2evolution.

]]> http://www.kamakotimandali.com/blog/index.php?p=1097&more=1&c=1&tb=1&pb=1#comments Devikrita Shiva Stavaraja http://www.kamakotimandali.com/blog/index.php?p=1096&more=1&c=1&tb=1&pb=1 Wed, 16 May 2012 05:11:15 +0000 Sri Kamakoti Mandali Bhakti 1096@http://www.kamakotimandali.com/blog/ <p>&#2342;&#2375;&#2357;&#2381;&#2351;&#2369;&#2357;&#2366;&#2330;</p> <p>&#2358;&#2381;&#2352;&#2369;&#2340;&#2306; &#2360;&#2352;&#2381;&#2357;&#2306; &#2350;&#2351;&#2366; &#2342;&#2375;&#2357; &#2350;&#2379;&#2325;&#2381;&#2359;&#2350;&#2366;&#2352;&#2381;&#2327;&#2376;&#2325;&#2360;&#2366;&#2343;&#2344;&#2350;&#2381; |<br /> &#2360;&#2381;&#2340;&#2379;&#2340;&#2369;&#2350;&#2367;&#2330;&#2381;&#2331;&#2366;&#2350;&#2367; &#2342;&#2375;&#2357; &#2340;&#2381;&#2357;&#2366;&#2350;&#2344;&#2369;&#2332;&#2366;&#2344;&#2368;&#2361;&#2367; &#2350;&#2366;&#2306; &#2346;&#2381;&#2352;&#2349;&#2379; || &#2407; ||</p> <p>&#2358;&#2367;&#2357;&#2360;&#2381;&#2340;&#2369;&#2340;&#2367;&#2307;<br /> &#2344;&#2350;&#2360;&#2381;&#2340;&#2375; &#2342;&#2375;&#2357;&#2375;&#2342;&#2375;&#2357;&#2375;&#2358; &#2344;&#2350;&#2360;&#2381;&#2340;&#2375; &#2349;&#2325;&#2381;&#2340;&#2357;&#2340;&#2381;&#2360;&#2354; |<br /> &#2344;&#2350;&#2360;&#2381;&#2340;&#2375; &#2325;&#2352;&#2369;&#2339;&#2366;&#2360;&#2367;&#2344;&#2381;&#2343;&#2379; &#2346;&#2352;&#2350;&#2375;&#2358;&#2366;&#2351; &#2340;&#2375; &#2344;&#2350;&#2307; || &#2408; ||<br /> &#2312;&#2358;&#2366;&#2344;&#2366;&#2351; &#2344;&#2350;&#2360;&#2381;&#2340;&#2369;&#2349;&#2381;&#2351;&#2306; &#2344;&#2350;&#2360;&#2381;&#2340;&#2340;&#2381;&#2346;&#2369;&#2352;&#2369;&#2359;&#2366;&#2351; &#2330; |<br /> &#2309;&#2328;&#2379;&#2352;&#2366;&#2351; &#2344;&#2350;&#2379; &#2342;&#2375;&#2357; &#2357;&#2366;&#2350;&#2342;&#2375;&#2357;&#2366;&#2351; &#2340;&#2375; &#2344;&#2350;&#2307; |<br /> &#2360;&#2342;&#2381;&#2351;&#2379;&#2332;&#2366;&#2340;&#2366;&#2351; &#2342;&#2375;&#2357;&#2366;&#2351; &#2346;&#2334;&#2381;&#2330;&#2348;&#2381;&#2352;&#2361;&#2381;&#2350;&#2366;&#2340;&#2381;&#2350;&#2344;&#2375; 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&#2340;&#2357;&#2366;&#2327;&#2381;&#2352;&#2340;&#2307; |<br /> &#2340;&#2340;&#2381;&#2360;&#2352;&#2381;&#2357;&#2306; &#2325;&#2381;&#2359;&#2350;&#2381;&#2351;&#2340;&#2366;&#2306; &#2342;&#2375;&#2357; &#2325;&#2371;&#2346;&#2366;&#2342;&#2371;&#2359;&#2381;&#2335;&#2381;&#2351;&#2366;&#2365;&#2357;&#2354;&#2379;&#2325;&#2381;&#2351; &#2350;&#2366;&#2350;&#2381; || &#2411;&#2407; ||</p> <p>&#2358;&#2367;&#2357; &#2313;&#2357;&#2366;&#2330;<br /> &#2360;&#2381;&#2340;&#2379;&#2340;&#2381;&#2352;&#2375;&#2339;&#2366;&#2344;&#2375;&#2344; &#2340;&#2369;&#2359;&#2379;&#2365;&#2360;&#2381;&#2350;&#2367; &#2340;&#2357; &#2349;&#2325;&#2381;&#2340;&#2381;&#2351;&#2366; &#2330; &#2346;&#2366;&#2352;&#2381;&#2357;&#2340;&#2367; |<br /> &#2357;&#2352;&#2306; &#2357;&#2352;&#2351; &#2342;&#2366;&#2360;&#2381;&#2351;&#2366;&#2350;&#2367; &#2351;&#2340;&#2381;&#2340;&#2375; &#2350;&#2344;&#2360;&#2367; &#2352;&#2379;&#2330;&#2340;&#2375; || &#2411;&#2408; ||</p> <p>&#2342;&#2375;&#2357;&#2381;&#2351;&#2369;&#2357;&#2366;&#2330;<br /> &#2357;&#2352;&#2350;&#2344;&#2381;&#2351;&#2306; 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&#2325;&#2371;&#2340;&#2350;&#2367;&#2342;&#2306; &#2360;&#2381;&#2340;&#2379;&#2340;&#2381;&#2352;&#2306; &#2349;&#2325;&#2381;&#2340;&#2367;&#2349;&#2366;&#2357;&#2375;&#2344; &#2349;&#2366;&#2357;&#2367;&#2340;&#2307; |<br /> &#2351;&#2307; &#2346;&#2336;&#2375;&#2344;&#2381;&#2344;&#2367;&#2340;&#2381;&#2351;&#2340;&#2379; &#2349;&#2370;&#2340;&#2381;&#2357;&#2366; &#2360; &#2351;&#2366;&#2340;&#2367; &#2346;&#2352;&#2350;&#2366;&#2306; &#2327;&#2340;&#2367;&#2350;&#2381; || &#2411;&#2411; ||<br /> &#2309;&#2349;&#2381;&#2351;&#2360;&#2375;&#2342;&#2344;&#2381;&#2357;&#2361;&#2306; &#2342;&#2375;&#2357;&#2367; &#2360;&#2306;&#2357;&#2366;&#2342;&#2350;&#2367;&#2350;&#2350;&#2366;&#2357;&#2351;&#2379;&#2307; |<br /> &#2359;&#2335;&#2381; &#2360;&#2381;&#2341;&#2354;&#2332;&#2381;&#2334;&#2366;&#2344;&#2360;&#2306;&#2346;&#2344;&#2381;&#2344;&#2307; &#2346;&#2381;&#2352;&#2366;&#2346;&#2381;&#2344;&#2369;&#2351;&#2366;&#2344;&#2381;&#2350;&#2369;&#2325;&#2381;&#2340;&#2367;&#2350;&#2369;&#2340;&#2381;&#2340;&#2350;&#2366;&#2350;&#2381; || &#2411;&#2412; ||<br /> &#2319;&#2357;&#2350;&#2369;&#2325;&#2381;&#2340;&#2306; &#2350;&#2351;&#2366; &#2342;&#2375;&#2357;&#2367; &#2350;&#2379;&#2325;&#2381;&#2359;&#2350;&#2366;&#2352;&#2381;&#2327;&#2376;&#2325;&#2360;&#2366;&#2343;&#2344;&#2350;&#2381; |<br /> &#2357;&#2375;&#2342;&#2366;&#2327;&#2350;&#2346;&#2369;&#2352;&#2366;&#2339;&#2366;&#2344;&#2366;&#2306; &#2360;&#2366;&#2352;&#2349;&#2370;&#2340;&#2306; &#2340;&#2357; &#2346;&#2381;&#2352;&#2367;&#2351;&#2375; || &#2411;&#2413; ||<br /> &#2327;&#2379;&#2346;&#2344;&#2368;&#2351;&#2350;&#2367;&#2342;&#2306; &#2358;&#2366;&#2360;&#2381;&#2340;&#2381;&#2352;&#2306; &#2357;&#2368;&#2352;&#2350;&#2366;&#2361;&#2375;&#2358;&#2381;&#2357;&#2352;&#2346;&#2381;&#2352;&#2367;&#2351;&#2350;&#2381; |<br /> &#2340;&#2375;&#2359;&#2366;&#2350;&#2375;&#2357; &#2361;&#2367; &#2357;&#2325;&#2381;&#2340;&#2357;&#2381;&#2351;&#2306; &#2357;&#2368;&#2352;&#2350;&#2366;&#2352;&#2381;&#2327;&#2366;&#2344;&#2369;&#2360;&#2366;&#2352;&#2367;&#2339;&#2366;&#2350;&#2381; || &#2411;&#2414; ||<br /> &#2311;&#2340;&#2367; &#2358;&#2381;&#2352;&#2369;&#2340;&#2381;&#2357;&#2366; &#2350;&#2361;&#2366;&#2332;&#2381;&#2334;&#2366;&#2344;&#2306; &#2346;&#2366;&#2357;&#2344;&#2306; &#2358;&#2367;&#2357;&#2358;&#2366;&#2360;&#2344;&#2350;&#2381; |<br /> &#2343;&#2381;&#2351;&#2366;&#2351;&#2350;&#2366;&#2344;&#2366; &#2358;&#2367;&#2357;&#2306; &#2342;&#2375;&#2357;&#2367; &#2340;&#2360;&#2381;&#2341;&#2380; &#2360;&#2344;&#2381;&#2340;&#2369;&#2359;&#2381;&#2335;&#2350;&#2366;&#2344;&#2360;&#2366; || &#2412;&#2406; ||</p> <p><center>|| &#2311;&#2340;&#2367; &#2358;&#2381;&#2352;&#2368;&#2360;&#2370;&#2325;&#2381;&#2359;&#2381;&#2350;&#2366;&#2327;&#2350;&#2375; &#2325;&#2381;&#2352;&#2367;&#2351;&#2366;&#2346;&#2366;&#2342;&#2375; &#2358;&#2367;&#2357;&#2360;&#2381;&#2340;&#2379;&#2340;&#2381;&#2352;&#2344;&#2367;&#2352;&#2370;&#2346;&#2339;&#2306; &#2344;&#2366;&#2350; &#2342;&#2358;&#2350;&#2307; &#2346;&#2335;&#2354;&#2307; ||</center></p> <p>devyuv&#257;ca</p> <p>&#347;ruta&#7747; sarva&#7747; may&#257; deva mok&#7779;am&#257;rgaikas&#257;dhanam |<br /> stotumicch&#257;mi deva tv&#257;manuj&#257;n&#299;hi m&#257;&#7747; prabho || 1 ||</p> <p>&#347;ivastuti&#7717;<br /> namaste devedeve&#347;a namaste bhaktavatsala |<br /> namaste karu&#7751;&#257;sindho parame&#347;&#257;ya te nama&#7717; || 2 ||<br /> &#299;&#347;&#257;n&#257;ya namastubhya&#7747; namastatpuru&#7779;&#257;ya ca |<br /> aghor&#257;ya namo deva v&#257;madev&#257;ya te nama&#7717; |<br /> sadyoj&#257;t&#257;ya dev&#257;ya pancabrahm&#257;tmane nama&#7717; || 3 ||<br /> &#7779;a&#7789; tri&#7747;&#347;attattvar&#363;p&#257;ya tattv&#257;t&#299;t&#257;ya &#347;ambhave |<br /> paratattvasvar&#363;p&#257;ya tattvavedy&#257;ya te nama&#7717; || 4 ||<br /> k&#257;l&#257;ntaka mah&#257;deva k&#257;l&#257;rcitapad&#257;mbuja |<br /> k&#257;lakalpitam&#257;rg&#257;ya k&#257;lar&#363;p&#257;ya te nama&#7717; || 5 ||<br /> kir&#257;tar&#363;pam&#257;sth&#257;ya vidherany&#257;yavartina&#7717; |<br /> &#347;irohar&#257;ya du&#7779;&#7789;&#257;n&#257;&#7747; &#347;&#257;sak&#257;ya ca te nama&#7717; || 6 ||<br /> dak&#7779;&#257;dhvaravin&#257;&#347;&#257;ya dak&#7779;a&#347;&#299;r&#7779;&#257;pah&#257;ri&#7751;e |<br /> bh&#363;yo rak&#7779;itadak&#7779;&#257;ya svaya&#7747; dak&#7779;&#257;ya te nama&#7717; || 7 ||<br /> tyakte&#347;var&#257;&#7751;&#257;&#7747; vipr&#257;&#7751;&#257;&#7747; dar&#347;ayitv&#257; svaka&#7747; maha&#7717; |<br /> tadrak&#7779;a&#7751;a&#7747; k&#7771;ta&#7747; yena tasmai te prabhave nama&#7717; || 8 ||<br /> samudramathanodbh&#363;tah&#257;l&#257;halamah&#257;bhay&#257;t |<br /> trijagadrak&#7779;ita&#7747; yena vi&#7779;aka&#7751;&#7789;h&#257;ya te nama&#7717; || 9 ||<br /> k&#7771;t&#257;par&#257;dha&#7747; kandarpa&#7747; dagdhv&#257; ph&#257;lek&#7779;a&#7751;&#257;gnin&#257; |<br /> so.apyana&#7749;ga&#7717; k&#7771;to yena tasmai k&#257;majite nama&#7717; || 10 ||<br /> meruk&#257;rmuka&#347;e&#7779;ajy&#257;vi&#7779;&#7751;us&#257;yakabh&#363;ratha&#7717; |<br /> ajayat tripura&#7747; yastu tasmai te ji&#7779;&#7751;ave nama&#7717; || 11 ||<br /> vy&#257;ghr&#257;suramah&#257;darpadalana&#7747; vai vidh&#257;ya ca |<br /> dadhre taccarma yastasmai vy&#257;ghr&#257;mitr&#257;ya te nama&#7717; || 12 ||<br /> trilokabh&#299;kara&#7747; ghoramandhak&#257;khyamah&#257;suram |<br /> yo jagh&#257;na namastasmai andhak&#257;suravairi&#7751;e || 13 ||<br /> jalandharamah&#257;daitya&#7747; p&#257;d&#257;&#7749;gu&#7779;&#7789;hak&#7771;tena ca |<br /> cakre&#7751;a yo.aharat tasmai jalandhirajite nama&#7717; || 14 ||<br /> narasi&#7747;hajite tasmai brahma&#347;&#299;r&#7779;akap&#257;line |<br /> tanm&#257;l&#257;la&#7749;k&#7771;t&#257;&#7749;g&#257;ya haribrahmah&#7771;te nama&#7717; || 15 ||<br /> jitv&#257; trivikrama&#7747; bh&#363;yastatka&#7749;k&#257;ladhar&#257;ya ca |<br /> &#347;irove&#7779;&#7789;itamatsy&#257;ya svatantr&#257;ya ca vai nama&#7717; || 16 ||<br /> mah&#257;var&#257;hada&#7747;&#7779;&#7789;r&#257;bhirbh&#363;&#7779;it&#257;ya mah&#257;tmane |<br /> somas&#363;ry&#257;gninetr&#257;ya mah&#257;dev&#257;ya te nama&#7717; || 17 ||<br /> b&#257;&#7751;&#257;surastava pr&#299;ty&#257; dattab&#257;husahasri&#7751;e |<br /> niv&#257;rya tattamastasmai varad&#257;ya ca te nama&#7717; || 18 ||<br /> pur&#257; caturmukha&#7747; s&#7771;&#7779;&#7789;v&#257; tasmai vi&#347;vas&#7771;je mud&#257; |<br /> dadau ya&#347;caturo ved&#257;n tasmai ved&#257;tmane nama&#7717; || 19 ||<br /> vi&#7779;&#7751;ave lokarak&#7779;&#257;rtha&#7747; &#347;a&#7749;kha&#7747; cakra&#7747; ca yo dadau |<br /> sarg&#257;dau k&#7771;pay&#257; tasmai namo vi&#7779;&#7751;upar&#257;ya te || 20 ||<br /> kalp&#257;nte sa&#7747;h&#7771;ta&#7747; k&#7771;tv&#257; jagat sth&#257;varaja&#7749;gamam |<br /> eko nanarta yastasmai mah&#257;n&#257;&#7789;y&#257;ya te nama&#7717; || 21 ||<br /> brahma&#7751;&#257; ha&#7747;sar&#363;pe&#7751;a vi&#7779;&#7751;un&#257; kro&#7693;ar&#363;pi&#7751;&#257; |<br /> anirde&#347;yamah&#257;li&#7749;gam&#363;rtaye jyoti&#7779;e nama&#7717; || 22 ||<br /> sarvabh&#363;t&#257;dhipataye sarvavidy&#257;dhip&#257;ya ca |<br /> sad&#257;&#347;iv&#257;ya te deva brahm&#257;dhipataye nama&#7717; || 23 ||<br /> vi&#347;vata&#7717; p&#257;&#7751;ip&#257;d&#257;ya vi&#347;vato.ak&#7779;imukh&#257;ya ca |<br /> vi&#347;vato vy&#257;ptar&#363;p&#257;ya namo vi&#347;v&#257;tmak&#257;ya te || 24 ||<br /> avyakt&#257;ya pur&#257;&#7751;&#257;ya bahur&#363;paikar&#363;pi&#7751;e |<br /> sa&#7747;sthit&#257;ya tama&#7717;p&#257;re tejor&#363;p&#257;ya te nama&#7717; || 25 ||<br /> ved&#257;&#7717; samast&#257; api mukhyav&#7771;tty&#257;<br /> bhavantameva pratip&#257;dayanti |<br /> kart&#257;rameka&#7747; jagat&#257;&#7747; tath&#257;pi<br /> m&#257;y&#257;v&#7771;t&#257;stv&#257;&#7747; nahi j&#257;nate hi || 26 ||<br /> indro.analo da&#7751;&#7693;adharo.atha nair&#7771;ti&#7717;<br /> p&#257;&#347;&#299; ca v&#257;yurdhanada&#347;ca &#347;&#363;l&#299; |<br /> kurvanti nitya&#7747; nijak&#7771;tyaj&#257;ta&#7747;<br /> yatprerit&#257;sta&#7747; &#347;ara&#7751;a&#7747; vraj&#257;mi || 27 ||<br /> vi&#7779;&#7751;urjagatp&#257;ti s&#7771;jatyaja&#347;ca<br /> rudro haratyeva lay&#257;vas&#257;ne |<br /> yad&#257;jnay&#257; te nijak&#257;ryadak&#7779;&#257;-<br /> sta&#7747; &#347;a&#7749;kara&#7747; tv&#257;&#7747; &#347;ara&#7751;a&#7747; vraj&#257;mi || 28 ||<br /> dad&#257;ti lak&#7779;m&#299;&#7717; &#347;riyamambik&#257;.api<br /> jn&#257;na&#7747; ca divya&#7747; param&#257;tmani&#7779;&#7789;ham |<br /> v&#257;&#7751;&#299; ca v&#257;ca&#7747; janasa&#7747;hat&#299;n&#257;&#7747;<br /> yad&#257;jnay&#257; ta&#7747; &#347;ara&#7751;a&#7747; vraj&#257;mi || 29 ||<br /> &#257;pa&#347;ca bh&#363;t&#257;nyapi j&#299;vayanti<br /> v&#257;yu&#347;ca v&#257;ti jvalat&#299;ha vahni&#7717; |<br /> dhatte ca dh&#257;tr&#299;mapi pannage&#347;o<br /> yad&#257;jnay&#257; ta&#7747; &#347;ara&#7751;a&#7747; vraj&#257;mi || 30 ||<br /> indr&#257;daya&#7717; sarvasur&#257;&#347;ca nitya&#7747;<br /> tvacch&#257;sanena prabhavanti bh&#363;ya&#7717; |<br /> ante ca y&#257;nti svapada&#7747; pur&#257;&#7751;a&#7747;<br /> tv&#257;meva tasm&#257;cchara&#7751;a&#7747; gat&#257;.asmi || 31 ||<br /> tvanm&#257;yay&#257; mohitameva j&#257;ta&#7747;<br /> tvatprerita&#7747; cittamida&#7747; hi nityam |<br /> karoti k&#7771;tya&#7747; niyata&#7747; tvadukta&#7747;<br /> tasm&#257;cchara&#7751;ya&#7747; satata&#7747; bhaje tv&#257;m || 32 ||<br /> brahm&#257;&#7751;&#7693;asa&#7747;gh&#257;stvayi sa&#7747;sthit&#257; hi<br /> yath&#257; mah&#257;bdhau jalabudbudaugh&#257;&#7717; |<br /> brahm&#257;&#7751;&#7693;ako&#7789;y&#257;&#347;ritadivyar&#363;pa&#7747;<br /> tasm&#257;daha&#7747; tv&#257;&#7747; pra&#7751;at&#257; bhav&#257;mi || 33 ||<br /> g&#7771;ha&#7747; &#347;ma&#347;&#257;na&#7747; bhasita&#7747; tvada&#7749;ge<br /> bh&#7771;ty&#257;&#347;ca te ghorapi&#347;&#257;casa&#7747;gh&#257;&#7717; |<br /> bh&#363;&#7779;&#257; tav&#257;sth&#299;ni karo&#7789;im&#257;l&#257;<br /> citra&#7747; tath&#257;p&#299;&#347;vara te &#347;ivatvam || 34 ||<br /> vastra&#7747; ca te vy&#257;ghraka&#7789;horacarma<br /> h&#257;r&#257;&#347;ca sarp&#257; vi&#7779;ap&#363;r&#7751;avaktr&#257;&#7717; |<br /> karastha&#347;&#363;l&#257;gnikap&#257;lap&#257;&#347;&#257;<br /> tath&#257;pi citra&#7747; &#347;ivar&#363;pametat || 35 ||<br /> tyaktv&#257; sat&#257;&#7747; vartma pitu&#347;ca p&#257;dau<br /> chitv&#257; bhavanta&#7747; &#347;ara&#7751;a&#7747; gat&#257;ya |<br /> vipr&#257;ya nityatvaphalaprad&#257;ya<br /> tasmai namaste natavatsal&#257;ya || 36 ||<br /> yen&#257;v&#7771;te kha&#7747; ca mah&#299; ca bh&#257;nu&#7717;<br /> yattejas&#257; nistapati prabh&#257;v&#257;n |<br /> vi&#347;v&#257;dhika&#7747; rudram&#7771;&#7779;i&#7747; mah&#257;nta&#7747;<br /> vadanti tasmai puru&#7779;&#257;ya te nama&#7717; || 37 ||<br /> ved&#257;&#347;ca ya&#7747; stotuma&#347;aknuvanta-<br /> sta eva bh&#363;yo manas&#257; niv&#7771;tt&#257;&#7717; |<br /> apr&#257;pya c&#257;nandanidhi&#7747; mahe&#347;a&#7747;<br /> ta&#7747; naumyav&#257;&#7749;m&#257;nasagocara&#7747; tv&#257;m || 38 ||<br /> utpadyate vil&#299;yante yath&#257;.abdhau v&#299;cayastath&#257; |<br /> tvayi sarvamida&#7747; d&#7771;&#347;ya&#7747; jagadetaccar&#257;caram || 39 ||<br /> svatantra&#347;aktim&#257;n deva tvameva puru&#7779;ottama&#7717; |<br /> tvadadh&#299;namida&#7747; vi&#347;va&#7747; vi&#347;van&#257;th&#257;ya te nama&#7717; || 40 ||<br /> samastas&#257;dhanop&#257;ya sarvasiddhiprad&#257;yaka |<br /> sarv&#257;dh&#257;ra vir&#363;p&#257;k&#7779;a bhaktavatsala te nama&#7717; || 41 ||<br /> &#347;aivasiddh&#257;ntam&#257;rgasthabhaktak&#257;yastha &#347;a&#7749;kara |<br /> namaste d&#299;nasujanaparitr&#257;&#7751;apar&#257;ya&#7751;a || 42 ||<br /> nama&#347;c&#257;patprat&#299;k&#257;rakara&#7751;&#257;ya mah&#257;tmane |<br /> sarv&#257;ntar&#257;tmane tubhya&#7747; namaste param&#257;tmane || 43 ||<br /> akhil&#257;mn&#257;yasa&#7747;stutya bhaktigr&#257;hya stvapriya |<br /> sarvavy&#257;paka deve&#347;a namaste bhadrad&#257;yaka || 44 ||<br /> upam&#257;t&#299;ta sarve&#347;a samast&#257;marap&#363;jita |<br /> samasta&#347;aktisa&#7749;k&#257;&#347;a parabrahman namo.astu te || 45 ||<br /> anantako&#7789;im&#257;rt&#257;&#7751;&#7693;aca&#7751;&#7693;ateja&#7717;svar&#363;pi&#7751;e |<br /> saccid&#257;nandar&#363;p&#257;ya nirgu&#7751;&#257;ya namo.astu te || 46 ||<br /> jn&#257;najn&#257;t&#7771;jneyar&#363;pa kart&#7771;k&#7771;tyakriy&#257;tmaka |<br /> bh&#363;tabhavyabhavann&#257;tha namaste trigu&#7751;&#257;tmane || 47 ||<br /> nitya nirmala nirdvandva nir&#257;maya niranjana |<br /> dev&#257;c&#257;rya namastubhya&#7747; bh&#363;yo bh&#363;yo namo nama&#7717; || 48 ||<br /> mahim&#257;na&#7747; mah&#257;deva jn&#257;tu&#7747; stotu&#7747; tava prabho |<br /> &#347;rutayo.apyasamarth&#257; hi m&#257;d&#7771;&#347;&#257;n&#257;&#7747; kuto mati&#7717; || 49 ||<br /> sarv&#257;par&#257;dh&#257;n me sv&#257;min k&#7779;amasva jagat&#257;&#7747; prabho |<br /> yato.aha&#7747; devadeve&#347;a tvad&#257;jn&#257;va&#347;avartin&#299; || 50 ||<br /> may&#257; c&#257;palyabh&#257;vena yadyadukta&#7747; tav&#257;grata&#7717; |<br /> tatsarva&#7747; k&#7779;amyat&#257;&#7747; deva k&#7771;p&#257;d&#7771;&#7779;&#7789;y&#257;.avalokya m&#257;m || 51 ||</p> <p>&#347;iva uv&#257;ca<br /> stotre&#7751;&#257;nena tu&#7779;o.asmi tava bhakty&#257; ca p&#257;rvati |<br /> vara&#7747; varaya d&#257;sy&#257;mi yatte manasi rocate || 52 ||</p> <p>devyuv&#257;ca<br /> varamanya&#7747; na y&#257;ce.aha&#7747; tava bhakti&#7747; vin&#257; prabho |<br /> t&#257;meva sud&#7771;&#7693;h&#257;&#7747; dehi saiva me param&#257; gati&#7717; || 53 ||</p> <p>&#347;iva uv&#257;ca<br /> tathaiva satata&#7747; bh&#363;y&#257;t kimalabhya&#7747; tava priye |<br /> punarbhaktahit&#257;rthaya varamanya&#7747; dad&#257;mi te || 54 ||</p> <p>stotramahim&#257;<br /> tvay&#257; k&#7771;tamida&#7747; stotra&#7747; bhaktibh&#257;vena bh&#257;vita&#7717; |<br /> ya&#7717; pa&#7789;hennityato bh&#363;tv&#257; sa y&#257;ti param&#257;&#7747; gatim || 55 ||<br /> abhyasedanvaha&#7747; devi sa&#7747;v&#257;damimam&#257;vayo&#7717; |<br /> &#7779;a&#7789; sthalajn&#257;nasa&#7747;panna&#7717; pr&#257;pnuy&#257;nmuktimuttam&#257;m || 56 ||<br /> evamukta&#7747; may&#257; devi mok&#7779;am&#257;rgaikas&#257;dhanam |<br /> ved&#257;gamapur&#257;&#7751;&#257;n&#257;&#7747; s&#257;rabh&#363;ta&#7747; tava priye || 57 ||<br /> gopan&#299;yamida&#7747; &#347;&#257;stra&#7747; v&#299;ram&#257;he&#347;varapriyam |<br /> te&#7779;&#257;meva hi vaktavya&#7747; v&#299;ram&#257;rg&#257;nus&#257;ri&#7751;&#257;m || 58 ||<br /> iti &#347;rutv&#257; mah&#257;jn&#257;na&#7747; p&#257;vana&#7747; &#347;iva&#347;&#257;sanam |<br /> dhy&#257;yam&#257;n&#257; &#347;iva&#7747; devi tasthau santu&#7779;&#7789;am&#257;nas&#257; || 60 ||</p> <p><center>|| iti &#347;r&#299;s&#363;k&#7779;m&#257;game kriy&#257;p&#257;de &#347;ivastotranir&#363;pa&#7751;a&#7747; n&#257;ma da&#347;ama&#7717; pa&#7789;ala&#7717; ||</center></p><div class="item_footer"><p><small><a href="http://www.kamakotimandali.com/blog/index.php?p=1096&amp;more=1&amp;c=1&amp;tb=1&amp;pb=1">Original post</a> blogged on <a href="http://b2evolution.net/">b2evolution</a>.</small></p></div> देव्युवाच

श्रुतं सर्वं मया देव मोक्षमार्गैकसाधनम् |
स्तोतुमिच्छामि देव त्वामनुजानीहि मां प्रभो || १ ||

शिवस्तुतिः
नमस्ते देवेदेवेश नमस्ते भक्तवत्सल |
नमस्ते करुणासिन्धो परमेशाय ते नमः || २ ||
ईशानाय नमस्तुभ्यं नमस्तत्पुरुषाय च |
अघोराय नमो देव वामदेवाय ते नमः |
सद्योजाताय देवाय पञ्चब्रह्मात्मने नमः || ३ ||
षट् त्रिंशत्तत्त्वरूपाय तत्त्वातीताय शम्भवे |
परतत्त्वस्वरूपाय तत्त्ववेद्याय ते नमः || ४ ||
कालान्तक महादेव कालार्चितपदाम्बुज |
कालकल्पितमार्गाय कालरूपाय ते नमः || ५ ||
किरातरूपमास्थाय विधेरन्यायवर्तिनः |
शिरोहराय दुष्टानां शासकाय च ते नमः || ६ ||
दक्षाध्वरविनाशाय दक्षशीर्षापहारिणे |
भूयो रक्षितदक्षाय स्वयं दक्षाय ते नमः || ७ ||
त्यक्तेश्वराणां विप्राणां दर्शयित्वा स्वकं महः |
तद्रक्षणं कृतं येन तस्मै ते प्रभवे नमः || ८ ||
समुद्रमथनोद्भूतहालाहलमहाभयात् |
त्रिजगद्रक्षितं येन विषकण्ठाय ते नमः || ९ ||
कृतापराधं कन्दर्पं दग्ध्वा फालेक्षणाग्निना |
सोऽप्यनङ्गः कृतो येन तस्मै कामजिते नमः || १० ||
मेरुकार्मुकशेषज्याविष्णुसायकभूरथः |
अजयत् त्रिपुरं यस्तु तस्मै ते जिष्णवे नमः || ११ ||
व्याघ्रासुरमहादर्पदलनं वै विधाय च |
दध्रे तच्चर्म यस्तस्मै व्याघ्रामित्राय ते नमः || १२ ||
त्रिलोकभीकरं घोरमन्धकाख्यमहासुरम् |
यो जघान नमस्तस्मै अन्धकासुरवैरिणे || १३ ||
जलन्धरमहादैत्यं पादाङ्गुष्ठकृतेन च |
चक्रेण योऽहरत् तस्मै जलन्धिरजिते नमः || १४ ||
नरसिंहजिते तस्मै ब्रह्मशीर्षकपालिने |
तन्मालालङ्कृताङ्गाय हरिब्रह्महृते नमः || १५ ||
जित्वा त्रिविक्रमं भूयस्तत्कङ्कालधराय च |
शिरोवेष्टितमत्स्याय स्वतन्त्राय च वै नमः || १६ ||
महावराहदंष्ट्राभिर्भूषिताय महात्मने |
सोमसूर्याग्निनेत्राय महादेवाय ते नमः || १७ ||
बाणासुरस्तव प्रीत्या दत्तबाहुसहस्रिणे |
निवार्य तत्तमस्तस्मै वरदाय च ते नमः || १८ ||
पुरा चतुर्मुखं सृष्ट्वा तस्मै विश्वसृजे मुदा |
ददौ यश्चतुरो वेदान् तस्मै वेदात्मने नमः || १९ ||
विष्णवे लोकरक्षार्थं शङ्खं चक्रं च यो ददौ |
सर्गादौ कृपया तस्मै नमो विष्णुपराय ते || २० ||
कल्पान्ते संहृतं कृत्वा जगत् स्थावरजङ्गमम् |
एको ननर्त यस्तस्मै महानाट्याय ते नमः || २१ ||
ब्रह्मणा हंसरूपेण विष्णुना क्रोडरूपिणा |
अनिर्देश्यमहालिङ्गमूर्तये ज्योतिषे नमः || २२ ||
सर्वभूताधिपतये सर्वविद्याधिपाय च |
सदाशिवाय ते देव ब्रह्माधिपतये नमः || २३ ||
विश्वतः पाणिपादाय विश्वतोऽक्षिमुखाय च |
विश्वतो व्याप्तरूपाय नमो विश्वात्मकाय ते || २४ ||
अव्यक्ताय पुराणाय बहुरूपैकरूपिणे |
संस्थिताय तमःपारे तेजोरूपाय ते नमः || २५ ||
वेदाः समस्ता अपि मुख्यवृत्त्या
भवन्तमेव प्रतिपादयन्ति |
कर्तारमेकं जगतां तथापि
मायावृतास्त्वां नहि जानते हि || २६ ||
इन्द्रोऽनलो दण्डधरोऽथ नैरृतिः
पाशी च वायुर्धनदश्च शूली |
कुर्वन्ति नित्यं निजकृत्यजातं
यत्प्रेरितास्तं शरणं व्रजामि || २७ ||
विष्णुर्जगत्पाति सृजत्यजश्च
रुद्रो हरत्येव लयावसाने |
यदाज्ञया ते निजकार्यदक्षा-
स्तं शङ्करं त्वां शरणं व्रजामि || २८ ||
ददाति लक्ष्मीः श्रियमम्बिकाऽपि
ज्ञानं च दिव्यं परमात्मनिष्ठम् |
वाणी च वाचं जनसंहतीनां
यदाज्ञया तं शरणं व्रजामि || २९ ||
आपश्च भूतान्यपि जीवयन्ति
वायुश्च वाति ज्वलतीह वह्निः |
धत्ते च धात्रीमपि पन्नगेशो
यदाज्ञया तं शरणं व्रजामि || ३० ||
इन्द्रादयः सर्वसुराश्च नित्यं
त्वच्छासनेन प्रभवन्ति भूयः |
अन्ते च यान्ति स्वपदं पुराणं
त्वामेव तस्माच्छरणं गताऽस्मि || ३१ ||
त्वन्मायया मोहितमेव जातं
त्वत्प्रेरितं चित्तमिदं हि नित्यम् |
करोति कृत्यं नियतं त्वदुक्तं
तस्माच्छरण्यं सततं भजे त्वाम् || ३२ ||
ब्रह्माण्डसंघास्त्वयि संस्थिता हि
यथा महाब्धौ जलबुद्बुदौघाः |
ब्रह्माण्डकोट्याश्रितदिव्यरूपं
तस्मादहं त्वां प्रणता भवामि || ३३ ||
गृहं श्मशानं भसितं त्वदङ्गे
भृत्याश्च ते घोरपिशाचसंघाः |
भूषा तवास्थीनि करोटिमाला
चित्रं तथापीश्वर ते शिवत्वम् || ३४ ||
वस्त्रं च ते व्याघ्रकठोरचर्म
हाराश्च सर्पा विषपूर्णवक्त्राः |
करस्थशूलाग्निकपालपाशा
तथापि चित्रं शिवरूपमेतत् || ३५ ||
त्यक्त्वा सतां वर्त्म पितुश्च पादौ
छित्वा भवन्तं शरणं गताय |
विप्राय नित्यत्वफलप्रदाय
तस्मै नमस्ते नतवत्सलाय || ३६ ||
येनावृते खं च मही च भानुः
यत्तेजसा निस्तपति प्रभावान् |
विश्वाधिकं रुद्रमृषिं महान्तं
वदन्ति तस्मै पुरुषाय ते नमः || ३७ ||
वेदाश्च यं स्तोतुमशक्नुवन्त-
स्त एव भूयो मनसा निवृत्ताः |
अप्राप्य चानन्दनिधिं महेशं
तं नौम्यवाङ्मानसगोचरं त्वाम् || ३८ ||
उत्पद्यते विलीयन्ते यथाऽब्धौ वीचयस्तथा |
त्वयि सर्वमिदं दृश्यं जगदेतच्चराचरम् || ३९ ||
स्वतन्त्रशक्तिमान् देव त्वमेव पुरुषोत्तमः |
त्वदधीनमिदं विश्वं विश्वनाथाय ते नमः || ४० ||
समस्तसाधनोपाय सर्वसिद्धिप्रदायक |
सर्वाधार विरूपाक्ष भक्तवत्सल ते नमः || ४१ ||
शैवसिद्धान्तमार्गस्थभक्तकायस्थ शङ्कर |
नमस्ते दीनसुजनपरित्राणपरायण || ४२ ||
नमश्चापत्प्रतीकारकरणाय महात्मने |
सर्वान्तरात्मने तुभ्यं नमस्ते परमात्मने || ४३ ||
अखिलाम्नायसंस्तुत्य भक्तिग्राह्य स्त्वप्रिय |
सर्वव्यापक देवेश नमस्ते भद्रदायक || ४४ ||
उपमातीत सर्वेश समस्तामरपूजित |
समस्तशक्तिसङ्काश परब्रह्मन् नमोऽस्तु ते || ४५ ||
अनन्तकोटिमार्ताण्डचण्डतेजःस्वरूपिणे |
सच्चिदानन्दरूपाय निर्गुणाय नमोऽस्तु ते || ४६ ||
ज्ञानज्ञातृज्ञेयरूप कर्तृकृत्यक्रियात्मक |
भूतभव्यभवन्नाथ नमस्ते त्रिगुणात्मने || ४७ ||
नित्य निर्मल निर्द्वन्द्व निरामय निरञ्जन |
देवाचार्य नमस्तुभ्यं भूयो भूयो नमो नमः || ४८ ||
महिमानं महादेव ज्ञातुं स्तोतुं तव प्रभो |
श्रुतयोऽप्यसमर्था हि मादृशानां कुतो मतिः || ४९ ||
सर्वापराधान् मे स्वामिन् क्षमस्व जगतां प्रभो |
यतोऽहं देवदेवेश त्वदाज्ञावशवर्तिनी || ५० ||
मया चापल्यभावेन यद्यदुक्तं तवाग्रतः |
तत्सर्वं क्षम्यतां देव कृपादृष्ट्याऽवलोक्य माम् || ५१ ||

शिव उवाच
स्तोत्रेणानेन तुषोऽस्मि तव भक्त्या च पार्वति |
वरं वरय दास्यामि यत्ते मनसि रोचते || ५२ ||

देव्युवाच
वरमन्यं न याचेऽहं तव भक्तिं विना प्रभो |
तामेव सुदृढां देहि सैव मे परमा गतिः || ५३ ||

शिव उवाच
तथैव सततं भूयात् किमलभ्यं तव प्रिये |
पुनर्भक्तहितार्थय वरमन्यं ददामि ते || ५४ ||

स्तोत्रमहिमा
त्वया कृतमिदं स्तोत्रं भक्तिभावेन भावितः |
यः पठेन्नित्यतो भूत्वा स याति परमां गतिम् || ५५ ||
अभ्यसेदन्वहं देवि संवादमिममावयोः |
षट् स्थलज्ञानसंपन्नः प्राप्नुयान्मुक्तिमुत्तमाम् || ५६ ||
एवमुक्तं मया देवि मोक्षमार्गैकसाधनम् |
वेदागमपुराणानां सारभूतं तव प्रिये || ५७ ||
गोपनीयमिदं शास्त्रं वीरमाहेश्वरप्रियम् |
तेषामेव हि वक्तव्यं वीरमार्गानुसारिणाम् || ५८ ||
इति श्रुत्वा महाज्ञानं पावनं शिवशासनम् |
ध्यायमाना शिवं देवि तस्थौ सन्तुष्टमानसा || ६० ||

|| इति श्रीसूक्ष्मागमे क्रियापादे शिवस्तोत्रनिरूपणं नाम दशमः पटलः ||

devyuvāca

śrutaṃ sarvaṃ mayā deva mokṣamārgaikasādhanam |
stotumicchāmi deva tvāmanujānīhi māṃ prabho || 1 ||

śivastutiḥ
namaste devedeveśa namaste bhaktavatsala |
namaste karuṇāsindho parameśāya te namaḥ || 2 ||
īśānāya namastubhyaṃ namastatpuruṣāya ca |
aghorāya namo deva vāmadevāya te namaḥ |
sadyojātāya devāya pancabrahmātmane namaḥ || 3 ||
ṣaṭ triṃśattattvarūpāya tattvātītāya śambhave |
paratattvasvarūpāya tattvavedyāya te namaḥ || 4 ||
kālāntaka mahādeva kālārcitapadāmbuja |
kālakalpitamārgāya kālarūpāya te namaḥ || 5 ||
kirātarūpamāsthāya vidheranyāyavartinaḥ |
śiroharāya duṣṭānāṃ śāsakāya ca te namaḥ || 6 ||
dakṣādhvaravināśāya dakṣaśīrṣāpahāriṇe |
bhūyo rakṣitadakṣāya svayaṃ dakṣāya te namaḥ || 7 ||
tyakteśvarāṇāṃ viprāṇāṃ darśayitvā svakaṃ mahaḥ |
tadrakṣaṇaṃ kṛtaṃ yena tasmai te prabhave namaḥ || 8 ||
samudramathanodbhūtahālāhalamahābhayāt |
trijagadrakṣitaṃ yena viṣakaṇṭhāya te namaḥ || 9 ||
kṛtāparādhaṃ kandarpaṃ dagdhvā phālekṣaṇāgninā |
so.apyanaṅgaḥ kṛto yena tasmai kāmajite namaḥ || 10 ||
merukārmukaśeṣajyāviṣṇusāyakabhūrathaḥ |
ajayat tripuraṃ yastu tasmai te jiṣṇave namaḥ || 11 ||
vyāghrāsuramahādarpadalanaṃ vai vidhāya ca |
dadhre taccarma yastasmai vyāghrāmitrāya te namaḥ || 12 ||
trilokabhīkaraṃ ghoramandhakākhyamahāsuram |
yo jaghāna namastasmai andhakāsuravairiṇe || 13 ||
jalandharamahādaityaṃ pādāṅguṣṭhakṛtena ca |
cakreṇa yo.aharat tasmai jalandhirajite namaḥ || 14 ||
narasiṃhajite tasmai brahmaśīrṣakapāline |
tanmālālaṅkṛtāṅgāya haribrahmahṛte namaḥ || 15 ||
jitvā trivikramaṃ bhūyastatkaṅkāladharāya ca |
śiroveṣṭitamatsyāya svatantrāya ca vai namaḥ || 16 ||
mahāvarāhadaṃṣṭrābhirbhūṣitāya mahātmane |
somasūryāgninetrāya mahādevāya te namaḥ || 17 ||
bāṇāsurastava prītyā dattabāhusahasriṇe |
nivārya tattamastasmai varadāya ca te namaḥ || 18 ||
purā caturmukhaṃ sṛṣṭvā tasmai viśvasṛje mudā |
dadau yaścaturo vedān tasmai vedātmane namaḥ || 19 ||
viṣṇave lokarakṣārthaṃ śaṅkhaṃ cakraṃ ca yo dadau |
sargādau kṛpayā tasmai namo viṣṇuparāya te || 20 ||
kalpānte saṃhṛtaṃ kṛtvā jagat sthāvarajaṅgamam |
eko nanarta yastasmai mahānāṭyāya te namaḥ || 21 ||
brahmaṇā haṃsarūpeṇa viṣṇunā kroḍarūpiṇā |
anirdeśyamahāliṅgamūrtaye jyotiṣe namaḥ || 22 ||
sarvabhūtādhipataye sarvavidyādhipāya ca |
sadāśivāya te deva brahmādhipataye namaḥ || 23 ||
viśvataḥ pāṇipādāya viśvato.akṣimukhāya ca |
viśvato vyāptarūpāya namo viśvātmakāya te || 24 ||
avyaktāya purāṇāya bahurūpaikarūpiṇe |
saṃsthitāya tamaḥpāre tejorūpāya te namaḥ || 25 ||
vedāḥ samastā api mukhyavṛttyā
bhavantameva pratipādayanti |
kartāramekaṃ jagatāṃ tathāpi
māyāvṛtāstvāṃ nahi jānate hi || 26 ||
indro.analo daṇḍadharo.atha nairṛtiḥ
pāśī ca vāyurdhanadaśca śūlī |
kurvanti nityaṃ nijakṛtyajātaṃ
yatpreritāstaṃ śaraṇaṃ vrajāmi || 27 ||
viṣṇurjagatpāti sṛjatyajaśca
rudro haratyeva layāvasāne |
yadājnayā te nijakāryadakṣā-
staṃ śaṅkaraṃ tvāṃ śaraṇaṃ vrajāmi || 28 ||
dadāti lakṣmīḥ śriyamambikā.api
jnānaṃ ca divyaṃ paramātmaniṣṭham |
vāṇī ca vācaṃ janasaṃhatīnāṃ
yadājnayā taṃ śaraṇaṃ vrajāmi || 29 ||
āpaśca bhūtānyapi jīvayanti
vāyuśca vāti jvalatīha vahniḥ |
dhatte ca dhātrīmapi pannageśo
yadājnayā taṃ śaraṇaṃ vrajāmi || 30 ||
indrādayaḥ sarvasurāśca nityaṃ
tvacchāsanena prabhavanti bhūyaḥ |
ante ca yānti svapadaṃ purāṇaṃ
tvāmeva tasmāccharaṇaṃ gatā.asmi || 31 ||
tvanmāyayā mohitameva jātaṃ
tvatpreritaṃ cittamidaṃ hi nityam |
karoti kṛtyaṃ niyataṃ tvaduktaṃ
tasmāccharaṇyaṃ satataṃ bhaje tvām || 32 ||
brahmāṇḍasaṃghāstvayi saṃsthitā hi
yathā mahābdhau jalabudbudaughāḥ |
brahmāṇḍakoṭyāśritadivyarūpaṃ
tasmādahaṃ tvāṃ praṇatā bhavāmi || 33 ||
gṛhaṃ śmaśānaṃ bhasitaṃ tvadaṅge
bhṛtyāśca te ghorapiśācasaṃghāḥ |
bhūṣā tavāsthīni karoṭimālā
citraṃ tathāpīśvara te śivatvam || 34 ||
vastraṃ ca te vyāghrakaṭhoracarma
hārāśca sarpā viṣapūrṇavaktrāḥ |
karasthaśūlāgnikapālapāśā
tathāpi citraṃ śivarūpametat || 35 ||
tyaktvā satāṃ vartma pituśca pādau
chitvā bhavantaṃ śaraṇaṃ gatāya |
viprāya nityatvaphalapradāya
tasmai namaste natavatsalāya || 36 ||
yenāvṛte khaṃ ca mahī ca bhānuḥ
yattejasā nistapati prabhāvān |
viśvādhikaṃ rudramṛṣiṃ mahāntaṃ
vadanti tasmai puruṣāya te namaḥ || 37 ||
vedāśca yaṃ stotumaśaknuvanta-
sta eva bhūyo manasā nivṛttāḥ |
aprāpya cānandanidhiṃ maheśaṃ
taṃ naumyavāṅmānasagocaraṃ tvām || 38 ||
utpadyate vilīyante yathā.abdhau vīcayastathā |
tvayi sarvamidaṃ dṛśyaṃ jagadetaccarācaram || 39 ||
svatantraśaktimān deva tvameva puruṣottamaḥ |
tvadadhīnamidaṃ viśvaṃ viśvanāthāya te namaḥ || 40 ||
samastasādhanopāya sarvasiddhipradāyaka |
sarvādhāra virūpākṣa bhaktavatsala te namaḥ || 41 ||
śaivasiddhāntamārgasthabhaktakāyastha śaṅkara |
namaste dīnasujanaparitrāṇaparāyaṇa || 42 ||
namaścāpatpratīkārakaraṇāya mahātmane |
sarvāntarātmane tubhyaṃ namaste paramātmane || 43 ||
akhilāmnāyasaṃstutya bhaktigrāhya stvapriya |
sarvavyāpaka deveśa namaste bhadradāyaka || 44 ||
upamātīta sarveśa samastāmarapūjita |
samastaśaktisaṅkāśa parabrahman namo.astu te || 45 ||
anantakoṭimārtāṇḍacaṇḍatejaḥsvarūpiṇe |
saccidānandarūpāya nirguṇāya namo.astu te || 46 ||
jnānajnātṛjneyarūpa kartṛkṛtyakriyātmaka |
bhūtabhavyabhavannātha namaste triguṇātmane || 47 ||
nitya nirmala nirdvandva nirāmaya niranjana |
devācārya namastubhyaṃ bhūyo bhūyo namo namaḥ || 48 ||
mahimānaṃ mahādeva jnātuṃ stotuṃ tava prabho |
śrutayo.apyasamarthā hi mādṛśānāṃ kuto matiḥ || 49 ||
sarvāparādhān me svāmin kṣamasva jagatāṃ prabho |
yato.ahaṃ devadeveśa tvadājnāvaśavartinī || 50 ||
mayā cāpalyabhāvena yadyaduktaṃ tavāgrataḥ |
tatsarvaṃ kṣamyatāṃ deva kṛpādṛṣṭyā.avalokya mām || 51 ||

śiva uvāca
stotreṇānena tuṣo.asmi tava bhaktyā ca pārvati |
varaṃ varaya dāsyāmi yatte manasi rocate || 52 ||

devyuvāca
varamanyaṃ na yāce.ahaṃ tava bhaktiṃ vinā prabho |
tāmeva sudṛḍhāṃ dehi saiva me paramā gatiḥ || 53 ||

śiva uvāca
tathaiva satataṃ bhūyāt kimalabhyaṃ tava priye |
punarbhaktahitārthaya varamanyaṃ dadāmi te || 54 ||

stotramahimā
tvayā kṛtamidaṃ stotraṃ bhaktibhāvena bhāvitaḥ |
yaḥ paṭhennityato bhūtvā sa yāti paramāṃ gatim || 55 ||
abhyasedanvahaṃ devi saṃvādamimamāvayoḥ |
ṣaṭ sthalajnānasaṃpannaḥ prāpnuyānmuktimuttamām || 56 ||
evamuktaṃ mayā devi mokṣamārgaikasādhanam |
vedāgamapurāṇānāṃ sārabhūtaṃ tava priye || 57 ||
gopanīyamidaṃ śāstraṃ vīramāheśvarapriyam |
teṣāmeva hi vaktavyaṃ vīramārgānusāriṇām || 58 ||
iti śrutvā mahājnānaṃ pāvanaṃ śivaśāsanam |
dhyāyamānā śivaṃ devi tasthau santuṣṭamānasā || 60 ||

|| iti śrīsūkṣmāgame kriyāpāde śivastotranirūpaṇaṃ nāma daśamaḥ paṭalaḥ ||

Original post blogged on b2evolution.

]]> http://www.kamakotimandali.com/blog/index.php?p=1096&more=1&c=1&tb=1&pb=1#comments rAgasudhArasa http://www.kamakotimandali.com/blog/index.php?p=1095&more=1&c=1&tb=1&pb=1 Sun, 13 May 2012 10:37:40 +0000 Sri Kamakoti Mandali Arts Bhakti 1095@http://www.kamakotimandali.com/blog/ <div class="videoblock"><object data="http://www.youtube.com/v/SrvFqVLB4-E" type="application/x-shockwave-flash" wmode="transparent" width="425" height="350"><param name="movie" value="http://www.youtube.com/v/SrvFqVLB4-E"></param><param name="wmode" value="transparent"></param></object></div><p><br /></p> <p>yAga-yoga-tyAga-bhoga phala mosange |<br /> rAgasudhArasa ....</p><div class="item_footer"><p><small><a href="http://www.kamakotimandali.com/blog/index.php?p=1095&amp;more=1&amp;c=1&amp;tb=1&amp;pb=1">Original post</a> blogged on <a href="http://b2evolution.net/">b2evolution</a>.</small></p></div>


yAga-yoga-tyAga-bhoga phala mosange |
rAgasudhArasa ....

Original post blogged on b2evolution.

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