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<table title="Images of Sri Vishnu and other Hindu Gods" width="619" border="0" cellpadding="0" cellspacing="0"><tbody><tr height="25"><td title="Free Article, Religious Article" valign="middle">Deity Worship </td></tr> <tr><td border="0" valign="top" width="100%" background="/images/midhrline1.gif" height="3"></td></tr> </tbody></table> <!-- Pictures of vishnu --> Faith is one of the great aspects, which enables all the peoples in this world to attain god. To fulfill all their needs, the Perumal is giving his seva in the form of Idols) Vigrahams) in the temples. Because of various aspects, some people might not be going to the temples to worship the perumal but at the same thing, they might be thinking of him always. Even to them and for their bhakti, the perumal himself is taken out for Veedhi purappadu (utsavar is taken out from the temple) and to give his dharshan to all the bhaktas. Deity (Idol) worship and Purappadu: Peoples are living by god's grace and the god giving his seva in the temples as Deities (Idol). An ordinary man cannot see the god so that he resembles like this. God will he seen only by great Gnanis and bhaktiman's. They differentiated his different types of roopams. Some of them know about god's mentality and they are explained about him well. These are the main evidence that we are worshiping the god's Idols in the temples. These Idols are very powerful to bhaktas. By spending our time with god's Idols in temples we are getting a mental satisfaction. Some peoples may not be able to go to the temples and worship the Perumal. To satisfy them, the Perumal himself is going to their place to offer his Dharshan to them. If we pray the Perumal with full faith, he will really rectify all our sorrow and sins. In this modern world, even the Perumal comes near us, we are least bothered to worship him. But, our Aacharyas, great Rishis have performed lots of Tapas to see him and to attain his Divine feet. So, it is advisable to visit the nearest temple to your place or atleast, worship him when he is taken out for Purapppadu.

<table title="Images of Sri Vishnu and other Hindu Gods" width="619" border="0" cellpadding="0" cellspacing="0"><tbody><tr height="25"><td title="Free Article, Religious Article" valign="middle">Deity Worship </td></tr> <tr><td border="0" valign="top" width="100%" background="/images/midhrline1.gif" height="3"></td></tr> </tbody></table> <!-- Pictures of vishnu --> Faith is one of the great aspects, which enables all the peoples in this world to attain god. To fulfill all their needs, the Perumal is giving his seva in the form of Idols) Vigrahams) in the temples. Because of various aspects, some people might not be going to the temples to worship the perumal but at the same thing, they might be thinking of him always. Even to them and for their bhakti, the perumal himself is taken out for Veedhi purappadu (utsavar is taken out from the temple) and to give his dharshan to all the bhaktas. Deity (Idol) worship and Purappadu: Peoples are living by god's grace and the god giving his seva in the temples as Deities (Idol). An ordinary man cannot see the god so that he resembles like this. God will he seen only by great Gnanis and bhaktiman's. They differentiated his different types of roopams. Some of them know about god's mentality and they are explained about him well. These are the main evidence that we are worshiping the god's Idols in the temples. These Idols are very powerful to bhaktas. By spending our time with god's Idols in temples we are getting a mental satisfaction. Some peoples may not be able to go to the temples and worship the Perumal. To satisfy them, the Perumal himself is going to their place to offer his Dharshan to them. If we pray the Perumal with full faith, he will really rectify all our sorrow and sins. In this modern world, even the Perumal comes near us, we are least bothered to worship him. But, our Aacharyas, great Rishis have performed lots of Tapas to see him and to attain his Divine feet. So, it is advisable to visit the nearest temple to your place or atleast, worship him when he is taken out for Purapppadu.

Venkateswara Suprabhatam (Sanskrit with English Translations) kausalyaa suprajaa raama poorvaa saMdhyaa pravartatE utthishTha nara Saardoola kartavyaM daivamaahnikaM (Twice) O Rama, son of Kausalya and dearest to the people. The dawn before sunrise is on its way. Rise, O Tiger amonst humans. Your divine duties beckon you. utthishThOtthishTha gOviMda utthishTha garuDa dhvaja utthishTa kamalaa kaaMtaa trailOkyaM maMgaLaM kuru (Twice) O Govinda, who has Garuda on his dhvaja sthambha, lord of the lotus eyed Lakshmi! Please wake to bless the three worlds for happiness and prosperity. maata ssamasta jagataaM madhukaiTabhaarEh vakshO vihAriNi manOhara divya moortE Sree svaamini Srita jana priya daana SeelE Sree vEMkaTESa dayitE tava suprabhaataM O Lakshmi, mother of the entire universe, residing always in the heart of Sri Vishnu, the enemy of Madhu and Kaitabha; O pleasant one! dear consort of Vishnu,fulfiller of the wishes of people comming to you, good morning to you! tava suprabhaata maraviMda lOchanE bhavatu prasanna mukha caMdra maMDalE vidhi SaMkarEMdra vanitaabhirarcitE vRsha Saila naatha dayitE dayaanidhE O lotus eyed godess, yours is a pleasent moonlike face. You are worshipped by the wives of Brahma, Shiva and Indra. You are full of love and affection. You are the beloved wife of Vishnu who is the lord of Vrishachala. O mother, good morning to you. atryaadi sapta Rshaya ssamupaasya saMdhyaaM aakaaSa siMdhu kamalaani manOharaaNi aadaaya paada yuga marchayituM prapannaah SEshaadri SEkhara vibhO tava suprabhaataM Having worshipped the morning twilight and said their morning prayers, called sandhyavandana, the seven sages like Atri, bringing the beautiful lotuses from the divine Ganges, have arrived to worship Thy feet. Lord of Seshachala! May it be an auspicious dawn to Thee. paMchaana naabjabhava shaNmukha vaasavaadyaah traivikramaadi caritaM vibudhaa stuvaMti bhaashaapatih paThati vaasara Suddhi maaraat SEshaadri SEkhara vibhO tava suprabhaataM The Gods, like the five-headed Brahma, the lotus-born Subrahmanya, and the six-headed Indra are praising the deeds of your incarnations as the Trivikramavatara. Nearby is Brhaspati who is reading out the planetary position (called Panchangam) of the day. Lord of Seshachala! May it be an auspicious dawn to Thee. eeshat praphulla saraseeruha naarikELa phoogadrumaadi sumanOhara paalikaanaaM aavaati maMda manila ssaha divya gaMdhaih SEshaadri SEkhara vibhO tava suprabhaataM The breeze, carrying the wonderful fragrance of the partly-opened lotuses, and the beautiful trees like the Areca and Coconut, is blowing gently. Lord of Seshachala! May it be an auspicious dawn to Thee. unmeelya nEtrayuga muttama paMjarasthaah paatraa vaSishTa kadaLee phala paayasaani bhuktvaa saleela matha kELi Sukaah paThaMti SEshaadri SEkhara vibhO tava suprabhaataM The parrots in their cages are opening their eyes, and graciously singing, after eating the remains of the plantain fruits and the payasam in the vessels. Lord Seshachala! May it be an auspicious dawn to Thee. taMtree prakarsha madhura svanayaa vipaMcyaa gaayatyanaMta caritaM tava naaradOpi bhaashaa samagrama sakRt kara saara ramyaM SEshaadri SEkhara vibhO tava suprabhaataM The sage, Narada, is playing sweet music with his veena, and, in fine language, is singing praises of Thy endless deeds, gracefully waving his other hand. Lord of Seshachala! May it be an auspicious dawn to Thee. bhRMgaavaLeecha makaraMda rasaanu viddha jhaMkaara geeta ninadai ssaha sEvanAyA niryaatyupaaMta sarasee kamalOdarEbhyah SEshaadri SEkhara vibhO tava suprabhaataM The humming swarm of bees are sucking honey and emerging from the interiors of the lotuses of the adjoining pools, in order to serve Thee. Lord of Seshachala! May it be an auspicious dawn to Thee. yOshA gaNEna vara dadhni vimathya maanE ghOshAlayEshu dadhi maMthana teevraghOshaah rOshaatkaliM vidadhatE kakubhaScha kuMbhaah SEshaadri SEkhara vibhO tava suprabhaataM While the womenfolk of the hamlet of cowherds churn the curds, the loud sounds and echoes emanating from the pots seems like as if the pots and the eight directions are quarrelling. Lord of Seshachala! May it be an auspicious dawn to Thee. padmESa mitra Satapatra gataaLi vargaah hartuM SriyaM kuvalayasya nijaaMga lakshmyaa bhEree ninaada miva bibhrati teevra naadaM SEshaadri SEkhara vibhO tava suprabhaataM The swarm of bees in the lotuses are friends of the sun, and are making lound sounds with a view to surpassing the splendour of the lustrous blue lotuses. Lord of Seshachala! May it be an auspicious dawn to Thee. SreemannabheeshTa varadaakhila lOka baMdhO Sree Sreenivaasa jagadEka dayaika siMdhO Sree dEvataagRha bhujaaMtara divya moortE Sree vEMkaTaachala patE! tava suprabhaataM One with Lakshmi! One who grants boons! Friend of all the worlds! Abode of Sri Lakshmi! The matchless ocean of compassion! One having a charming form on account of the chest which is the abode of Sri Lakshmi! Lord of Venkatachala! May it be an auspicious dawn to Thee. Sree svaami pushkariNikaaplava nirmalaaMgaah SrEyOrthinO hara viriMchi sanaMda naadyaah dvaarE vasaMti vara vEtra hatOttamaaMgaah Sree vEMkaTaachala patE! tava suprabhaataM Brahma, Shiva, Sanandana and several others have bathed in purified water. They are at your doorstep eager to see you, for their own well-being, though they have been hit with canes by your gods. Lord of Venkatachala! May it be an auspicious dawn to Thee. Sree SEshaSaila garuDaachala vEMkaTaadri naaraayaNaadri vRshabhaadri vRshaadri mukhyaaM aakhyaaM tvadeeya vasatE raniSaM vadaMti Sree vEMkaTaachala patE! tava suprabhaataM Lord of Venkatachala! Thy abode is always called by several names, such as Sri Sesasaila, Garudachala, Venkatadri, Narayanadri, Vrsabhadri, Vrsadri. May it be an auspicious dawn to Thee. sEvaaparaa Siva surESa kRSaanu dharma rakshOMbu naatha pavamaana dhanaadi naathaah baddhaaMjali pravilasa nija Seersha dESaah Sree vEMkaTaachala patE! tava suprabhaataM Siva, Indra, Agni, Yama, Nairuti, Varuna, Vayu and Kubera, with folded hands placed on their heads, are desirous of offering service to thee. Lord of Venkatachala! May it be an auspicious dawn to Thee. dhaaTeeshutE vihagaraaja mRgaadhiraaja naagaadhiraaja gajaraaja hayaadhiraajaah svasvaadhikaara mahimaadika marthayaMtE Sree vEMkaTaachala patE! tava suprabhaataM The modes of Thy conveyance – Garuda, the Lord of Birds, the Lion, Lord of Animals, Adisesa, the Lord of Serpents, Airavata, the Lord of Elephants and Uccaissravas, the Lord of Horses - are begging Thee to grant them their respective authority and power to serve Thee better, on Thy pleasure trips. Lord of Venkatachala! May it be an auspicious dawn to Thee. sooryEMdu bhauma budha vaakpati kaavya Soori svarbhaanu kEtu divishat parishat pradhaanaah tvaddaasa daasa charamaavadhi daasa daasaah Sree vEMkaTaachala patE! tava suprabhaataM The main deities of the Assembly of Gods – the nine planets - the Sun, the Moon, Mars (Angaraka), Mercury (Budha), Jupiter (Brhaspati), Venus (Sukra), Saturn (Sani), Rahu and Ketu are happy to serve even your servants and remain most obedient to Thee. Lord of Venkatachala! May it be an auspicious dawn to Thee. tvatpaada dhooLi bharita sphuritOttamaaMgaah svargaapa varga nirapEksha nijaaMtaraMgaah kalpaagamaa kalanayaa kulataaM labhaMtE Sree vEMkaTaachala patE! tava suprabhaataM Lord of Venkatachala! Thy devotees, whose heads are sanctified by the dust of Thy feet, being in Thy presence, do not desire Heaven or Liberation, but are worried that another kalpa will start, when there will be no such glory to Venkatachala! Lord of Venkatachala! May it be an auspicious dawn to Thee. tvadgOpuraagra SikharaaNi nireekshamaaNaah svargaapavarga padaveeM paramaaM SrayaMtah martyaa mnushya bhuvanE mati maaSrayaMtE Sree vEMkaTaachala patE! tava suprabhaataM On seeing the crests of Thy temple tower, the mortals, who are attempting to attain the exalted paths of Heaven and Liberation, feel like living on in the mortal world, as it gives them the opportunity of worshipping Thee. Lord of Venkatachala! May it be an auspicious dawn to Thee. Sree bhoomi naayaka dayaadi guNaamRtaabdhE dEvaadi dEva jagadEka SaraNya moortE SreemannanaMta garuDaadibhi rarchitaaMghrE Sree vEMkaTaachala patE! tava suprabhaataM Lord of Sridevi and Bhudevi! The ocean of nectar of compassion and other virtues! The chief of the Gods! The sole refuge of the Universe! The possessor of Sri (wealth)! One whose feet are worshipped by Ananta and Garuda! Lord of Venkatachala! May it be an auspicious dawn to Thee. Sree padmanaabha purushOttama vaasudEva vaikuMTha maadhava janaardana chakrapaaNE Sree vatsa chihna SaraNaagata paarijaata Sree vEMkaTaachala patE! tava suprabhaataM Padmanabha! Purushottama! Vasudeva! Vaikunta! Madhava! Janardana! Chakrapani! Bearer of the mole Srivatsa! Celestial tree (parijata) under whom refuge is sought! Lord of Venkatachala! May it be an auspicious dawn to Thee. kaMdarpa darpa hara suMdara divya moortE kaaMtaa kuchaaMburuha kuTmala lOla dRshTE kalyaaNa nirmala guNaakara divya keertE Sree vEMkaTaachala patE! tava suprabhaataM Bearer of the charming and divine form surpassing the pride of Cupid (Manmatha)! One whose sight is fondly centred on the lotus bud like breasts of His beloved! The abode of auspicious and pure virtues! The possessor of Divine fame! Lord of Venkatachala! May it be an auspicious dawn to Thee. meenaakRtE kamaTha kOla nRsiMha varNin svaamin paraSvatha tapOdhana raamachaMdra SEshaaMSa raama yadunaMdana kalki roopa Sree vEMkaTaachala patE! tava suprabhaataM Lord in ten incarnations of Matsya (Fish), Kamatha (Tortoise), Kola (Boar), Narasimha (Man-lion) Trivikrama (Dwarf), Parasurama, Rama, Balarama, Krishna and Kalki! Lord of Venkatachala! May it be an auspicious dawn to Thee. Elaa lavaMga ghana saara sugaMdhi teerthaM divyaM viyat sariti hEma ghaTEshu poorNaM dhRtvaadya vaidika SikhaamaNayah prahRshTaa tishTaMti vEMkaTapatE! tava suprabhaataM The Brahmins, well-versed in the Vedas, are now joyfully waiting to worship you. They are carrying golden pots on their heads that are filled with the water of the Divine Ganges (Akasa Ganga), which has been rendered fragrant by mixing cardamom, cloves and camphor in it. Lord of Venkatachala! May it be an auspicious dawn to Thee. bhaasvaanudEti vikachaani sarOruhaaNi saMpoorayaMti ninadaih kakubhO vihaMgaah Sree vaishNava ssatata marthita maMgaLaastE dhaamaaSrayaMti tava vEMkaTa! suprabhaataM The Sun is rising; the lotuses have blossomed; the birds are twittering; the Sri Vaishnavas, always imploring auspiciousness, are waiting at Thy abode. Lord of Venkatachala! May it be an auspicious dawn to Thee. brahmaadaya ssuravara ssamaharshayastE saMta ssanaMdana mukhaa stvatha yOgi varyaah dhaamaaMtikE tavahi maMgaLa vastu hastaah Sree vEMkaTaachala patE! tava suprabhaataM Brahma,the great sages and the good Yogins as Sanandana are waiting at Thy abode, with auspicious offerings in their hands. Lord of Venkatachala! May it be an auspicious dawn to Thee. lakshmee nivaasa niravadya guNaika siMdhOh saMsaara saagara samuttaraNaika sEtO vEdaaMta vEdya nija vaibhava bhakta bhOgya Sree vEMkaTaachala patE! tava suprabhaataM Abode of Lakshmi! Ocean of faultless and auspicious virtues! Bridge to cross the ocean of transmigration (samsara)! One whose glory is known through the Upanishads! One who is enjoyed by devotees! Lord of Venkatachala! May it be an auspicious dawn to Thee. itthaM vRshaachala patE riha suprabhaataM yE maanavaah prati dinaM paThituM pravRttaah tEshaaM prabhaata samayE smRti raMga bhaajaaM praj~naaM paraartha sulabhaaM paramaaM prasootE! Day-to-day prayers to You, Sri Vehkatesa! fetch untold wealth of devotional culture and fervour. God, give us your grace.

Venkateswara Suprabhatam (Sanskrit with English Translations) kausalyaa suprajaa raama poorvaa saMdhyaa pravartatE utthishTha nara Saardoola kartavyaM daivamaahnikaM (Twice) O Rama, son of Kausalya and dearest to the people. The dawn before sunrise is on its way. Rise, O Tiger amonst humans. Your divine duties beckon you. utthishThOtthishTha gOviMda utthishTha garuDa dhvaja utthishTa kamalaa kaaMtaa trailOkyaM maMgaLaM kuru (Twice) O Govinda, who has Garuda on his dhvaja sthambha, lord of the lotus eyed Lakshmi! Please wake to bless the three worlds for happiness and prosperity. maata ssamasta jagataaM madhukaiTabhaarEh vakshO vihAriNi manOhara divya moortE Sree svaamini Srita jana priya daana SeelE Sree vEMkaTESa dayitE tava suprabhaataM O Lakshmi, mother of the entire universe, residing always in the heart of Sri Vishnu, the enemy of Madhu and Kaitabha; O pleasant one! dear consort of Vishnu,fulfiller of the wishes of people comming to you, good morning to you! tava suprabhaata maraviMda lOchanE bhavatu prasanna mukha caMdra maMDalE vidhi SaMkarEMdra vanitaabhirarcitE vRsha Saila naatha dayitE dayaanidhE O lotus eyed godess, yours is a pleasent moonlike face. You are worshipped by the wives of Brahma, Shiva and Indra. You are full of love and affection. You are the beloved wife of Vishnu who is the lord of Vrishachala. O mother, good morning to you. atryaadi sapta Rshaya ssamupaasya saMdhyaaM aakaaSa siMdhu kamalaani manOharaaNi aadaaya paada yuga marchayituM prapannaah SEshaadri SEkhara vibhO tava suprabhaataM Having worshipped the morning twilight and said their morning prayers, called sandhyavandana, the seven sages like Atri, bringing the beautiful lotuses from the divine Ganges, have arrived to worship Thy feet. Lord of Seshachala! May it be an auspicious dawn to Thee. paMchaana naabjabhava shaNmukha vaasavaadyaah traivikramaadi caritaM vibudhaa stuvaMti bhaashaapatih paThati vaasara Suddhi maaraat SEshaadri SEkhara vibhO tava suprabhaataM The Gods, like the five-headed Brahma, the lotus-born Subrahmanya, and the six-headed Indra are praising the deeds of your incarnations as the Trivikramavatara. Nearby is Brhaspati who is reading out the planetary position (called Panchangam) of the day. Lord of Seshachala! May it be an auspicious dawn to Thee. eeshat praphulla saraseeruha naarikELa phoogadrumaadi sumanOhara paalikaanaaM aavaati maMda manila ssaha divya gaMdhaih SEshaadri SEkhara vibhO tava suprabhaataM The breeze, carrying the wonderful fragrance of the partly-opened lotuses, and the beautiful trees like the Areca and Coconut, is blowing gently. Lord of Seshachala! May it be an auspicious dawn to Thee. unmeelya nEtrayuga muttama paMjarasthaah paatraa vaSishTa kadaLee phala paayasaani bhuktvaa saleela matha kELi Sukaah paThaMti SEshaadri SEkhara vibhO tava suprabhaataM The parrots in their cages are opening their eyes, and graciously singing, after eating the remains of the plantain fruits and the payasam in the vessels. Lord Seshachala! May it be an auspicious dawn to Thee. taMtree prakarsha madhura svanayaa vipaMcyaa gaayatyanaMta caritaM tava naaradOpi bhaashaa samagrama sakRt kara saara ramyaM SEshaadri SEkhara vibhO tava suprabhaataM The sage, Narada, is playing sweet music with his veena, and, in fine language, is singing praises of Thy endless deeds, gracefully waving his other hand. Lord of Seshachala! May it be an auspicious dawn to Thee. bhRMgaavaLeecha makaraMda rasaanu viddha jhaMkaara geeta ninadai ssaha sEvanAyA niryaatyupaaMta sarasee kamalOdarEbhyah SEshaadri SEkhara vibhO tava suprabhaataM The humming swarm of bees are sucking honey and emerging from the interiors of the lotuses of the adjoining pools, in order to serve Thee. Lord of Seshachala! May it be an auspicious dawn to Thee. yOshA gaNEna vara dadhni vimathya maanE ghOshAlayEshu dadhi maMthana teevraghOshaah rOshaatkaliM vidadhatE kakubhaScha kuMbhaah SEshaadri SEkhara vibhO tava suprabhaataM While the womenfolk of the hamlet of cowherds churn the curds, the loud sounds and echoes emanating from the pots seems like as if the pots and the eight directions are quarrelling. Lord of Seshachala! May it be an auspicious dawn to Thee. padmESa mitra Satapatra gataaLi vargaah hartuM SriyaM kuvalayasya nijaaMga lakshmyaa bhEree ninaada miva bibhrati teevra naadaM SEshaadri SEkhara vibhO tava suprabhaataM The swarm of bees in the lotuses are friends of the sun, and are making lound sounds with a view to surpassing the splendour of the lustrous blue lotuses. Lord of Seshachala! May it be an auspicious dawn to Thee. SreemannabheeshTa varadaakhila lOka baMdhO Sree Sreenivaasa jagadEka dayaika siMdhO Sree dEvataagRha bhujaaMtara divya moortE Sree vEMkaTaachala patE! tava suprabhaataM One with Lakshmi! One who grants boons! Friend of all the worlds! Abode of Sri Lakshmi! The matchless ocean of compassion! One having a charming form on account of the chest which is the abode of Sri Lakshmi! Lord of Venkatachala! May it be an auspicious dawn to Thee. Sree svaami pushkariNikaaplava nirmalaaMgaah SrEyOrthinO hara viriMchi sanaMda naadyaah dvaarE vasaMti vara vEtra hatOttamaaMgaah Sree vEMkaTaachala patE! tava suprabhaataM Brahma, Shiva, Sanandana and several others have bathed in purified water. They are at your doorstep eager to see you, for their own well-being, though they have been hit with canes by your gods. Lord of Venkatachala! May it be an auspicious dawn to Thee. Sree SEshaSaila garuDaachala vEMkaTaadri naaraayaNaadri vRshabhaadri vRshaadri mukhyaaM aakhyaaM tvadeeya vasatE raniSaM vadaMti Sree vEMkaTaachala patE! tava suprabhaataM Lord of Venkatachala! Thy abode is always called by several names, such as Sri Sesasaila, Garudachala, Venkatadri, Narayanadri, Vrsabhadri, Vrsadri. May it be an auspicious dawn to Thee. sEvaaparaa Siva surESa kRSaanu dharma rakshOMbu naatha pavamaana dhanaadi naathaah baddhaaMjali pravilasa nija Seersha dESaah Sree vEMkaTaachala patE! tava suprabhaataM Siva, Indra, Agni, Yama, Nairuti, Varuna, Vayu and Kubera, with folded hands placed on their heads, are desirous of offering service to thee. Lord of Venkatachala! May it be an auspicious dawn to Thee. dhaaTeeshutE vihagaraaja mRgaadhiraaja naagaadhiraaja gajaraaja hayaadhiraajaah svasvaadhikaara mahimaadika marthayaMtE Sree vEMkaTaachala patE! tava suprabhaataM The modes of Thy conveyance – Garuda, the Lord of Birds, the Lion, Lord of Animals, Adisesa, the Lord of Serpents, Airavata, the Lord of Elephants and Uccaissravas, the Lord of Horses - are begging Thee to grant them their respective authority and power to serve Thee better, on Thy pleasure trips. Lord of Venkatachala! May it be an auspicious dawn to Thee. sooryEMdu bhauma budha vaakpati kaavya Soori svarbhaanu kEtu divishat parishat pradhaanaah tvaddaasa daasa charamaavadhi daasa daasaah Sree vEMkaTaachala patE! tava suprabhaataM The main deities of the Assembly of Gods – the nine planets - the Sun, the Moon, Mars (Angaraka), Mercury (Budha), Jupiter (Brhaspati), Venus (Sukra), Saturn (Sani), Rahu and Ketu are happy to serve even your servants and remain most obedient to Thee. Lord of Venkatachala! May it be an auspicious dawn to Thee. tvatpaada dhooLi bharita sphuritOttamaaMgaah svargaapa varga nirapEksha nijaaMtaraMgaah kalpaagamaa kalanayaa kulataaM labhaMtE Sree vEMkaTaachala patE! tava suprabhaataM Lord of Venkatachala! Thy devotees, whose heads are sanctified by the dust of Thy feet, being in Thy presence, do not desire Heaven or Liberation, but are worried that another kalpa will start, when there will be no such glory to Venkatachala! Lord of Venkatachala! May it be an auspicious dawn to Thee. tvadgOpuraagra SikharaaNi nireekshamaaNaah svargaapavarga padaveeM paramaaM SrayaMtah martyaa mnushya bhuvanE mati maaSrayaMtE Sree vEMkaTaachala patE! tava suprabhaataM On seeing the crests of Thy temple tower, the mortals, who are attempting to attain the exalted paths of Heaven and Liberation, feel like living on in the mortal world, as it gives them the opportunity of worshipping Thee. Lord of Venkatachala! May it be an auspicious dawn to Thee. Sree bhoomi naayaka dayaadi guNaamRtaabdhE dEvaadi dEva jagadEka SaraNya moortE SreemannanaMta garuDaadibhi rarchitaaMghrE Sree vEMkaTaachala patE! tava suprabhaataM Lord of Sridevi and Bhudevi! The ocean of nectar of compassion and other virtues! The chief of the Gods! The sole refuge of the Universe! The possessor of Sri (wealth)! One whose feet are worshipped by Ananta and Garuda! Lord of Venkatachala! May it be an auspicious dawn to Thee. Sree padmanaabha purushOttama vaasudEva vaikuMTha maadhava janaardana chakrapaaNE Sree vatsa chihna SaraNaagata paarijaata Sree vEMkaTaachala patE! tava suprabhaataM Padmanabha! Purushottama! Vasudeva! Vaikunta! Madhava! Janardana! Chakrapani! Bearer of the mole Srivatsa! Celestial tree (parijata) under whom refuge is sought! Lord of Venkatachala! May it be an auspicious dawn to Thee. kaMdarpa darpa hara suMdara divya moortE kaaMtaa kuchaaMburuha kuTmala lOla dRshTE kalyaaNa nirmala guNaakara divya keertE Sree vEMkaTaachala patE! tava suprabhaataM Bearer of the charming and divine form surpassing the pride of Cupid (Manmatha)! One whose sight is fondly centred on the lotus bud like breasts of His beloved! The abode of auspicious and pure virtues! The possessor of Divine fame! Lord of Venkatachala! May it be an auspicious dawn to Thee. meenaakRtE kamaTha kOla nRsiMha varNin svaamin paraSvatha tapOdhana raamachaMdra SEshaaMSa raama yadunaMdana kalki roopa Sree vEMkaTaachala patE! tava suprabhaataM Lord in ten incarnations of Matsya (Fish), Kamatha (Tortoise), Kola (Boar), Narasimha (Man-lion) Trivikrama (Dwarf), Parasurama, Rama, Balarama, Krishna and Kalki! Lord of Venkatachala! May it be an auspicious dawn to Thee. Elaa lavaMga ghana saara sugaMdhi teerthaM divyaM viyat sariti hEma ghaTEshu poorNaM dhRtvaadya vaidika SikhaamaNayah prahRshTaa tishTaMti vEMkaTapatE! tava suprabhaataM The Brahmins, well-versed in the Vedas, are now joyfully waiting to worship you. They are carrying golden pots on their heads that are filled with the water of the Divine Ganges (Akasa Ganga), which has been rendered fragrant by mixing cardamom, cloves and camphor in it. Lord of Venkatachala! May it be an auspicious dawn to Thee. bhaasvaanudEti vikachaani sarOruhaaNi saMpoorayaMti ninadaih kakubhO vihaMgaah Sree vaishNava ssatata marthita maMgaLaastE dhaamaaSrayaMti tava vEMkaTa! suprabhaataM The Sun is rising; the lotuses have blossomed; the birds are twittering; the Sri Vaishnavas, always imploring auspiciousness, are waiting at Thy abode. Lord of Venkatachala! May it be an auspicious dawn to Thee. brahmaadaya ssuravara ssamaharshayastE saMta ssanaMdana mukhaa stvatha yOgi varyaah dhaamaaMtikE tavahi maMgaLa vastu hastaah Sree vEMkaTaachala patE! tava suprabhaataM Brahma,the great sages and the good Yogins as Sanandana are waiting at Thy abode, with auspicious offerings in their hands. Lord of Venkatachala! May it be an auspicious dawn to Thee. lakshmee nivaasa niravadya guNaika siMdhOh saMsaara saagara samuttaraNaika sEtO vEdaaMta vEdya nija vaibhava bhakta bhOgya Sree vEMkaTaachala patE! tava suprabhaataM Abode of Lakshmi! Ocean of faultless and auspicious virtues! Bridge to cross the ocean of transmigration (samsara)! One whose glory is known through the Upanishads! One who is enjoyed by devotees! Lord of Venkatachala! May it be an auspicious dawn to Thee. itthaM vRshaachala patE riha suprabhaataM yE maanavaah prati dinaM paThituM pravRttaah tEshaaM prabhaata samayE smRti raMga bhaajaaM praj~naaM paraartha sulabhaaM paramaaM prasootE! Day-to-day prayers to You, Sri Vehkatesa! fetch untold wealth of devotional culture and fervour. God, give us your grace.

Venkateswara Suprabhatam (Sanskrit with English Translations) kausalyaa suprajaa raama poorvaa saMdhyaa pravartatE utthishTha nara Saardoola kartavyaM daivamaahnikaM (Twice) O Rama, son of Kausalya and dearest to the people. The dawn before sunrise is on its way. Rise, O Tiger amonst humans. Your divine duties beckon you. utthishThOtthishTha gOviMda utthishTha garuDa dhvaja utthishTa kamalaa kaaMtaa trailOkyaM maMgaLaM kuru (Twice) O Govinda, who has Garuda on his dhvaja sthambha, lord of the lotus eyed Lakshmi! Please wake to bless the three worlds for happiness and prosperity. maata ssamasta jagataaM madhukaiTabhaarEh vakshO vihAriNi manOhara divya moortE Sree svaamini Srita jana priya daana SeelE Sree vEMkaTESa dayitE tava suprabhaataM O Lakshmi, mother of the entire universe, residing always in the heart of Sri Vishnu, the enemy of Madhu and Kaitabha; O pleasant one! dear consort of Vishnu,fulfiller of the wishes of people comming to you, good morning to you! tava suprabhaata maraviMda lOchanE bhavatu prasanna mukha caMdra maMDalE vidhi SaMkarEMdra vanitaabhirarcitE vRsha Saila naatha dayitE dayaanidhE O lotus eyed godess, yours is a pleasent moonlike face. You are worshipped by the wives of Brahma, Shiva and Indra. You are full of love and affection. You are the beloved wife of Vishnu who is the lord of Vrishachala. O mother, good morning to you. atryaadi sapta Rshaya ssamupaasya saMdhyaaM aakaaSa siMdhu kamalaani manOharaaNi aadaaya paada yuga marchayituM prapannaah SEshaadri SEkhara vibhO tava suprabhaataM Having worshipped the morning twilight and said their morning prayers, called sandhyavandana, the seven sages like Atri, bringing the beautiful lotuses from the divine Ganges, have arrived to worship Thy feet. Lord of Seshachala! May it be an auspicious dawn to Thee. paMchaana naabjabhava shaNmukha vaasavaadyaah traivikramaadi caritaM vibudhaa stuvaMti bhaashaapatih paThati vaasara Suddhi maaraat SEshaadri SEkhara vibhO tava suprabhaataM The Gods, like the five-headed Brahma, the lotus-born Subrahmanya, and the six-headed Indra are praising the deeds of your incarnations as the Trivikramavatara. Nearby is Brhaspati who is reading out the planetary position (called Panchangam) of the day. Lord of Seshachala! May it be an auspicious dawn to Thee. eeshat praphulla saraseeruha naarikELa phoogadrumaadi sumanOhara paalikaanaaM aavaati maMda manila ssaha divya gaMdhaih SEshaadri SEkhara vibhO tava suprabhaataM The breeze, carrying the wonderful fragrance of the partly-opened lotuses, and the beautiful trees like the Areca and Coconut, is blowing gently. Lord of Seshachala! May it be an auspicious dawn to Thee. unmeelya nEtrayuga muttama paMjarasthaah paatraa vaSishTa kadaLee phala paayasaani bhuktvaa saleela matha kELi Sukaah paThaMti SEshaadri SEkhara vibhO tava suprabhaataM The parrots in their cages are opening their eyes, and graciously singing, after eating the remains of the plantain fruits and the payasam in the vessels. Lord Seshachala! May it be an auspicious dawn to Thee. taMtree prakarsha madhura svanayaa vipaMcyaa gaayatyanaMta caritaM tava naaradOpi bhaashaa samagrama sakRt kara saara ramyaM SEshaadri SEkhara vibhO tava suprabhaataM The sage, Narada, is playing sweet music with his veena, and, in fine language, is singing praises of Thy endless deeds, gracefully waving his other hand. Lord of Seshachala! May it be an auspicious dawn to Thee. bhRMgaavaLeecha makaraMda rasaanu viddha jhaMkaara geeta ninadai ssaha sEvanAyA niryaatyupaaMta sarasee kamalOdarEbhyah SEshaadri SEkhara vibhO tava suprabhaataM The humming swarm of bees are sucking honey and emerging from the interiors of the lotuses of the adjoining pools, in order to serve Thee. Lord of Seshachala! May it be an auspicious dawn to Thee. yOshA gaNEna vara dadhni vimathya maanE ghOshAlayEshu dadhi maMthana teevraghOshaah rOshaatkaliM vidadhatE kakubhaScha kuMbhaah SEshaadri SEkhara vibhO tava suprabhaataM While the womenfolk of the hamlet of cowherds churn the curds, the loud sounds and echoes emanating from the pots seems like as if the pots and the eight directions are quarrelling. Lord of Seshachala! May it be an auspicious dawn to Thee. padmESa mitra Satapatra gataaLi vargaah hartuM SriyaM kuvalayasya nijaaMga lakshmyaa bhEree ninaada miva bibhrati teevra naadaM SEshaadri SEkhara vibhO tava suprabhaataM The swarm of bees in the lotuses are friends of the sun, and are making lound sounds with a view to surpassing the splendour of the lustrous blue lotuses. Lord of Seshachala! May it be an auspicious dawn to Thee. SreemannabheeshTa varadaakhila lOka baMdhO Sree Sreenivaasa jagadEka dayaika siMdhO Sree dEvataagRha bhujaaMtara divya moortE Sree vEMkaTaachala patE! tava suprabhaataM One with Lakshmi! One who grants boons! Friend of all the worlds! Abode of Sri Lakshmi! The matchless ocean of compassion! One having a charming form on account of the chest which is the abode of Sri Lakshmi! Lord of Venkatachala! May it be an auspicious dawn to Thee. Sree svaami pushkariNikaaplava nirmalaaMgaah SrEyOrthinO hara viriMchi sanaMda naadyaah dvaarE vasaMti vara vEtra hatOttamaaMgaah Sree vEMkaTaachala patE! tava suprabhaataM Brahma, Shiva, Sanandana and several others have bathed in purified water. They are at your doorstep eager to see you, for their own well-being, though they have been hit with canes by your gods. Lord of Venkatachala! May it be an auspicious dawn to Thee. Sree SEshaSaila garuDaachala vEMkaTaadri naaraayaNaadri vRshabhaadri vRshaadri mukhyaaM aakhyaaM tvadeeya vasatE raniSaM vadaMti Sree vEMkaTaachala patE! tava suprabhaataM Lord of Venkatachala! Thy abode is always called by several names, such as Sri Sesasaila, Garudachala, Venkatadri, Narayanadri, Vrsabhadri, Vrsadri. May it be an auspicious dawn to Thee. sEvaaparaa Siva surESa kRSaanu dharma rakshOMbu naatha pavamaana dhanaadi naathaah baddhaaMjali pravilasa nija Seersha dESaah Sree vEMkaTaachala patE! tava suprabhaataM Siva, Indra, Agni, Yama, Nairuti, Varuna, Vayu and Kubera, with folded hands placed on their heads, are desirous of offering service to thee. Lord of Venkatachala! May it be an auspicious dawn to Thee. dhaaTeeshutE vihagaraaja mRgaadhiraaja naagaadhiraaja gajaraaja hayaadhiraajaah svasvaadhikaara mahimaadika marthayaMtE Sree vEMkaTaachala patE! tava suprabhaataM The modes of Thy conveyance – Garuda, the Lord of Birds, the Lion, Lord of Animals, Adisesa, the Lord of Serpents, Airavata, the Lord of Elephants and Uccaissravas, the Lord of Horses - are begging Thee to grant them their respective authority and power to serve Thee better, on Thy pleasure trips. Lord of Venkatachala! May it be an auspicious dawn to Thee. sooryEMdu bhauma budha vaakpati kaavya Soori svarbhaanu kEtu divishat parishat pradhaanaah tvaddaasa daasa charamaavadhi daasa daasaah Sree vEMkaTaachala patE! tava suprabhaataM The main deities of the Assembly of Gods – the nine planets - the Sun, the Moon, Mars (Angaraka), Mercury (Budha), Jupiter (Brhaspati), Venus (Sukra), Saturn (Sani), Rahu and Ketu are happy to serve even your servants and remain most obedient to Thee. Lord of Venkatachala! May it be an auspicious dawn to Thee. tvatpaada dhooLi bharita sphuritOttamaaMgaah svargaapa varga nirapEksha nijaaMtaraMgaah kalpaagamaa kalanayaa kulataaM labhaMtE Sree vEMkaTaachala patE! tava suprabhaataM Lord of Venkatachala! Thy devotees, whose heads are sanctified by the dust of Thy feet, being in Thy presence, do not desire Heaven or Liberation, but are worried that another kalpa will start, when there will be no such glory to Venkatachala! Lord of Venkatachala! May it be an auspicious dawn to Thee. tvadgOpuraagra SikharaaNi nireekshamaaNaah svargaapavarga padaveeM paramaaM SrayaMtah martyaa mnushya bhuvanE mati maaSrayaMtE Sree vEMkaTaachala patE! tava suprabhaataM On seeing the crests of Thy temple tower, the mortals, who are attempting to attain the exalted paths of Heaven and Liberation, feel like living on in the mortal world, as it gives them the opportunity of worshipping Thee. Lord of Venkatachala! May it be an auspicious dawn to Thee. Sree bhoomi naayaka dayaadi guNaamRtaabdhE dEvaadi dEva jagadEka SaraNya moortE SreemannanaMta garuDaadibhi rarchitaaMghrE Sree vEMkaTaachala patE! tava suprabhaataM Lord of Sridevi and Bhudevi! The ocean of nectar of compassion and other virtues! The chief of the Gods! The sole refuge of the Universe! The possessor of Sri (wealth)! One whose feet are worshipped by Ananta and Garuda! Lord of Venkatachala! May it be an auspicious dawn to Thee. Sree padmanaabha purushOttama vaasudEva vaikuMTha maadhava janaardana chakrapaaNE Sree vatsa chihna SaraNaagata paarijaata Sree vEMkaTaachala patE! tava suprabhaataM Padmanabha! Purushottama! Vasudeva! Vaikunta! Madhava! Janardana! Chakrapani! Bearer of the mole Srivatsa! Celestial tree (parijata) under whom refuge is sought! Lord of Venkatachala! May it be an auspicious dawn to Thee. kaMdarpa darpa hara suMdara divya moortE kaaMtaa kuchaaMburuha kuTmala lOla dRshTE kalyaaNa nirmala guNaakara divya keertE Sree vEMkaTaachala patE! tava suprabhaataM Bearer of the charming and divine form surpassing the pride of Cupid (Manmatha)! One whose sight is fondly centred on the lotus bud like breasts of His beloved! The abode of auspicious and pure virtues! The possessor of Divine fame! Lord of Venkatachala! May it be an auspicious dawn to Thee. meenaakRtE kamaTha kOla nRsiMha varNin svaamin paraSvatha tapOdhana raamachaMdra SEshaaMSa raama yadunaMdana kalki roopa Sree vEMkaTaachala patE! tava suprabhaataM Lord in ten incarnations of Matsya (Fish), Kamatha (Tortoise), Kola (Boar), Narasimha (Man-lion) Trivikrama (Dwarf), Parasurama, Rama, Balarama, Krishna and Kalki! Lord of Venkatachala! May it be an auspicious dawn to Thee. Elaa lavaMga ghana saara sugaMdhi teerthaM divyaM viyat sariti hEma ghaTEshu poorNaM dhRtvaadya vaidika SikhaamaNayah prahRshTaa tishTaMti vEMkaTapatE! tava suprabhaataM The Brahmins, well-versed in the Vedas, are now joyfully waiting to worship you. They are carrying golden pots on their heads that are filled with the water of the Divine Ganges (Akasa Ganga), which has been rendered fragrant by mixing cardamom, cloves and camphor in it. Lord of Venkatachala! May it be an auspicious dawn to Thee. bhaasvaanudEti vikachaani sarOruhaaNi saMpoorayaMti ninadaih kakubhO vihaMgaah Sree vaishNava ssatata marthita maMgaLaastE dhaamaaSrayaMti tava vEMkaTa! suprabhaataM The Sun is rising; the lotuses have blossomed; the birds are twittering; the Sri Vaishnavas, always imploring auspiciousness, are waiting at Thy abode. Lord of Venkatachala! May it be an auspicious dawn to Thee. brahmaadaya ssuravara ssamaharshayastE saMta ssanaMdana mukhaa stvatha yOgi varyaah dhaamaaMtikE tavahi maMgaLa vastu hastaah Sree vEMkaTaachala patE! tava suprabhaataM Brahma,the great sages and the good Yogins as Sanandana are waiting at Thy abode, with auspicious offerings in their hands. Lord of Venkatachala! May it be an auspicious dawn to Thee. lakshmee nivaasa niravadya guNaika siMdhOh saMsaara saagara samuttaraNaika sEtO vEdaaMta vEdya nija vaibhava bhakta bhOgya Sree vEMkaTaachala patE! tava suprabhaataM Abode of Lakshmi! Ocean of faultless and auspicious virtues! Bridge to cross the ocean of transmigration (samsara)! One whose glory is known through the Upanishads! One who is enjoyed by devotees! Lord of Venkatachala! May it be an auspicious dawn to Thee. itthaM vRshaachala patE riha suprabhaataM yE maanavaah prati dinaM paThituM pravRttaah tEshaaM prabhaata samayE smRti raMga bhaajaaM praj~naaM paraartha sulabhaaM paramaaM prasootE! Day-to-day prayers to You, Sri Vehkatesa! fetch untold wealth of devotional culture and fervour. God, give us your grace.

Runa Vimochana Sri Nrusimha Stotram [The debt could be explained also as the debt of Karma, which we have to get rid off to attain salvation.] Deva karya sidhyartham, sabha sthambha samudbhavam, Sri nrusimham mahaveeram namami runa mukthaye. 1 For the purpose of completion of the need of the devas, You appeared from a pillar in a palace, Oh Narasimha who is a great warrior, I salute you to get rid of my debts. Lakshmyalingitha vamangam, bhakthanaam vara dayakam, Sri nrusimham mahaveeram namami runa mukthaye. 2 Goddess Lakshmi embraces your left side, And you give boons to your devotees, Oh Narasimha who is a great warrior, I salute you to get rid of my debts. Aantramaladaram, sankha charabjayudha darinam, Sri nrusimham mahaveeram namami runa mukthaye. 3 God who wears the inner part of your enemy as garland, God who holds conch wheel, lotus and other weapons, Oh Narasimha who is a great warrior, I salute you to get rid of my debts Smaranath sarva papagnam, khadruja visha nasanam, Sri nrusimham mahaveeram namami runa mukthaye. 4 God whose very thought kills all sins, God who destroys poison of all snakes, Oh Narasimha who is a great warrior, I salute you to get rid of my debts. Simhanadenaahath, digdanthi bhayanasanam, Sri nrusimham mahaveeram namami runa mukthaye. 5 God of a terrible lion like roar, Who removes fear of elephants, which guard all directions, Oh Narasimha who is a great warrior, I salute you to get rid of my debts. Prahlada varadam, srresam, daithyeswara vidharinam, Sri nrusimham mahaveeram namami runa mukthaye. 6 God who was kind to Prahlada, The lord of Lakshmi and he who ripped apart the king of demons, Oh Narasimha who is a great warrior, I salute you to get rid of my debts Krooragrahai peedithanam bhakthanam abhaya pradham, Sri nrusimham mahaveeram namami runa mukthaye. 7 God who gives freedom from fear to devotes, Who are being troubled by cruel planets, Oh Narasimha who is a great warrior, I salute you to get rid of my debts. Veda vedantha yagnesam, brahma rudradhi vandhitham, Sri nrusimham mahaveeram namami runa mukthaye. 8 God who is the lord of Vedas, Vedanta and sacrifices, Who is worshipped by Brahma, Rudra and others, Oh Narasimha, who is a great warrior, I salute you to get rid of my debts. Ya idam padathe nithyam, runa mochana samgnakam, Anruni jayathe sathyo, danam seegramavapnuyath. 9 He who reads daily this prayer for getting rid of debts, Would surely become debtless and would soon earn lot of money.

Runa Vimochana Sri Nrusimha Stotram [The debt could be explained also as the debt of Karma, which we have to get rid off to attain salvation.] Deva karya sidhyartham, sabha sthambha samudbhavam, Sri nrusimham mahaveeram namami runa mukthaye. 1 For the purpose of completion of the need of the devas, You appeared from a pillar in a palace, Oh Narasimha who is a great warrior, I salute you to get rid of my debts. Lakshmyalingitha vamangam, bhakthanaam vara dayakam, Sri nrusimham mahaveeram namami runa mukthaye. 2 Goddess Lakshmi embraces your left side, And you give boons to your devotees, Oh Narasimha who is a great warrior, I salute you to get rid of my debts. Aantramaladaram, sankha charabjayudha darinam, Sri nrusimham mahaveeram namami runa mukthaye. 3 God who wears the inner part of your enemy as garland, God who holds conch wheel, lotus and other weapons, Oh Narasimha who is a great warrior, I salute you to get rid of my debts Smaranath sarva papagnam, khadruja visha nasanam, Sri nrusimham mahaveeram namami runa mukthaye. 4 God whose very thought kills all sins, God who destroys poison of all snakes, Oh Narasimha who is a great warrior, I salute you to get rid of my debts. Simhanadenaahath, digdanthi bhayanasanam, Sri nrusimham mahaveeram namami runa mukthaye. 5 God of a terrible lion like roar, Who removes fear of elephants, which guard all directions, Oh Narasimha who is a great warrior, I salute you to get rid of my debts. Prahlada varadam, srresam, daithyeswara vidharinam, Sri nrusimham mahaveeram namami runa mukthaye. 6 God who was kind to Prahlada, The lord of Lakshmi and he who ripped apart the king of demons, Oh Narasimha who is a great warrior, I salute you to get rid of my debts Krooragrahai peedithanam bhakthanam abhaya pradham, Sri nrusimham mahaveeram namami runa mukthaye. 7 God who gives freedom from fear to devotes, Who are being troubled by cruel planets, Oh Narasimha who is a great warrior, I salute you to get rid of my debts. Veda vedantha yagnesam, brahma rudradhi vandhitham, Sri nrusimham mahaveeram namami runa mukthaye. 8 God who is the lord of Vedas, Vedanta and sacrifices, Who is worshipped by Brahma, Rudra and others, Oh Narasimha, who is a great warrior, I salute you to get rid of my debts. Ya idam padathe nithyam, runa mochana samgnakam, Anruni jayathe sathyo, danam seegramavapnuyath. 9 He who reads daily this prayer for getting rid of debts, Would surely become debtless and would soon earn lot of money.

Runa Vimochana Sri Nrusimha Stotram [The debt could be explained also as the debt of Karma, which we have to get rid off to attain salvation.] Deva karya sidhyartham, sabha sthambha samudbhavam, Sri nrusimham mahaveeram namami runa mukthaye. 1 For the purpose of completion of the need of the devas, You appeared from a pillar in a palace, Oh Narasimha who is a great warrior, I salute you to get rid of my debts. Lakshmyalingitha vamangam, bhakthanaam vara dayakam, Sri nrusimham mahaveeram namami runa mukthaye. 2 Goddess Lakshmi embraces your left side, And you give boons to your devotees, Oh Narasimha who is a great warrior, I salute you to get rid of my debts. Aantramaladaram, sankha charabjayudha darinam, Sri nrusimham mahaveeram namami runa mukthaye. 3 God who wears the inner part of your enemy as garland, God who holds conch wheel, lotus and other weapons, Oh Narasimha who is a great warrior, I salute you to get rid of my debts Smaranath sarva papagnam, khadruja visha nasanam, Sri nrusimham mahaveeram namami runa mukthaye. 4 God whose very thought kills all sins, God who destroys poison of all snakes, Oh Narasimha who is a great warrior, I salute you to get rid of my debts. Simhanadenaahath, digdanthi bhayanasanam, Sri nrusimham mahaveeram namami runa mukthaye. 5 God of a terrible lion like roar, Who removes fear of elephants, which guard all directions, Oh Narasimha who is a great warrior, I salute you to get rid of my debts. Prahlada varadam, srresam, daithyeswara vidharinam, Sri nrusimham mahaveeram namami runa mukthaye. 6 God who was kind to Prahlada, The lord of Lakshmi and he who ripped apart the king of demons, Oh Narasimha who is a great warrior, I salute you to get rid of my debts Krooragrahai peedithanam bhakthanam abhaya pradham, Sri nrusimham mahaveeram namami runa mukthaye. 7 God who gives freedom from fear to devotes, Who are being troubled by cruel planets, Oh Narasimha who is a great warrior, I salute you to get rid of my debts. Veda vedantha yagnesam, brahma rudradhi vandhitham, Sri nrusimham mahaveeram namami runa mukthaye. 8 God who is the lord of Vedas, Vedanta and sacrifices, Who is worshipped by Brahma, Rudra and others, Oh Narasimha, who is a great warrior, I salute you to get rid of my debts. Ya idam padathe nithyam, runa mochana samgnakam, Anruni jayathe sathyo, danam seegramavapnuyath. 9 He who reads daily this prayer for getting rid of debts, Would surely become debtless and would soon earn lot of money.

Sri Mantrarajapada Stotra - Eshwara Samhita http://vangeepuram.com/Mantra_Eng.pdf

Sri Mantrarajapada Stotra - Eshwara Samhita http://vangeepuram.com/Mantra_Eng.pdf

Sri Mantrarajapada Stotra - Eshwara Samhita http://vangeepuram.com/Mantra_Eng.pdf

Nrisimha Uttara Tapaniya Upanishad Om ! O Devas, may we hear with our ears what is auspicious; May we see with our eyes what is auspicious, O ye worthy of worship ! May we enjoy the term of life allotted by the Devas, Praising them with our body and limbs steady ! May the glorious Indra bless us ! May the all-knowing Sun bless us ! May Garuda, the thunderbolt for evil, bless us ! May Brihaspati grant us well-being ! Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! First Chapter Devas approached Lord Brahma and requested him, “Please teach us about the soul which is more minute than the atom and also about the letter “Om”. He said, “So be it” and what he said was: “All this is the letter “Om”. What is past, what is present and what will be in future are its interpretations. All these are Om. All these are Brahmam. This soul also is Brahmam. Joining this Atma (soul) with the Brahmam called Om and joining together the Brahmam and the soul, and realizing that the birthless, deathless, nectar drenched and fearless Brahmam is nothing but the Om, and then putting together the three types of bodies and all these in to it and then making it our own so as to become one with that and then destroy it. Continue to meditate that Om which is the soul with the three types of bodies and also the Parabrahmam with three types of bodies. This soul which is gross and enjoys mega pleasures, which is also very minute and enjoys even the minutest pleasures and which becomes united and enjoys the pleasures of happiness, has four legs (branches). When it is awake its feelings are gross. It enjoys gross feelings with its seven organs and 19 faces (ten sense organs, five pranas, mind, brain, sensibility and ego). Its name is,Chaturathma Viswan (on the whole) and Vaisvanaran (partly). This is its first leg. In the state of dream, its feelings are very minute. It will enjoy this minute sense with its seven organs and nineteen faces. Its name is Chaturathma Thaijasan (on the whole) and also Hiranygarbhan (partly). This is its second leg. Where there is no desire and also where there are no dreams, that state is called Sushupthi. In that state, one is single, personification of knowledge, having an endless form, one who enjoys happiness and steadfastly concentrates only on knowledge. His name is Chaturathma Pragnan (knower). This is the third leg (aspect). He alone is Lord of all beings, one who knows everything, one who resides in everything, one who is the root cause of everything and one where all beings which were born meet their end. These three involving Sushupthi and Swapna are only illusions. Soul is the only form which is real. The fourth feet (aspect) of this four fold soul is Thureeya. It is something which make all others act, something which is within everything and it is the active essence beyond Jagrat (awakening), Sushupthi (sleep) and Swapna(dream). Something about it is as follows: It is without macro consciousness. It is without micro consciousness. It is without medium consciousness. It is the personification of consciousness. It is not something immobile and it is not immobile consciousness. It cannot be seen. It cannot be described. It cannot be understood. It is something without any identification. It is something which is unimaginable. It is something which cannot be pointed out. It is something which can be perceived only with the firm belief that there is only one soul. It is that aspect of Pancha Boothas (Five elements viz earth, air, fire, water and ether), where the entire universe is crashed in. It is considered as the fourth state after Shiva (peace), Santha (inner peace without any negative activity), and Advaita (the concept of non dualism). It is the soul. It is that thing which has to be understood. It is that aspect of God, which is the knowledge beyond all knowledge and is called Thuriya Thuriyam. Second Chapter The four branches of Brahmam, which is Shining well, is full of same essence of happiness, is never aging, is never dying, is full of nectar and which is providing protection, should be matched with the four letters (branches) of Om. The one who knows, that the Chaturathma Viswan (on the whole) and Vaiswanaran (partly) who are awake and have similarity to the four formed Aakara (letter Aa), are spread inside everything in the form of Sthoola (macro), Sookshma (micro), Bheeja (root) and Sakshi (witness) and are the first of everything, would realize all his wishes. He would be the first among every one. The Chaturathma Thaijasan (on the whole) and Hiranya Garbhan (partly) who exist in the state of dreams are similar to the four formed letter Uu. This Uu has the form of gross, micro, root and witness. Because of its greatness and because of its double relation, the one who knows this through gross, micro, root and witness aspects would increase the tide of knowledge. He would possess equanimity along with pleasure and pain. The Chaturathma Pragnan (on the whole) and Easwaran (partly), who are in the state of sleep, are similar to the four formed letter Ma. This letter Ma also has the forms of gross, micro, root and witness. The one who knows this in its aspect of its measurability and its capacity to hide it in itself by macro, micro, root and witness properties, would be able to measure the entire world by his wisdom and would be able to hide everything within himself. Like this we have to pray on the stages of wakefulness, sleep and dream by the Aa, Uu, and Ma letters of Om. The fourth letter is the one which has within itself the Easwara. It is that which can rule by itself, it is itself Easwara and it has a self glitter. This soul which is the fourth, exists as known and unknown among all beings. Its light is like the Kalagni Surya (sun who is like a fire causing death) at the time of the final deluge. It gives to all, itself as soul and would make everything in to itself. Like the Sun which swallows darkness, this soul which is the unified power, exists like fire which remains detached after burning the fuel, beyond word and mind and has a holy divine form and is the Thuriya. This is the Om. It is within everything which has a name and form, and is the knowledge and the knower. Because it exists as Thuriya and has a divine form and is within everything as knowledge and the knower and is detached and formless, there are no differences within it. And so the teaching regarding this is as follows: Because it is without syllable, it is peace (Shiva), it is the place where universe meets the end, it is indescribable, it has a non dualistic form and is placed in the fourth position, and it is “Om” itself. The soul, who understands this in this manner, would attain the soul himself. This valorous hero would understand Thuriya using the Narsaimha Anushtup Mantra Raja. This would make the soul shine. He should deeply meditate on Brahmam as something which would destroy everything, which cannot be conquered by any one, which is everywhere, which shines for ever, which is devoid of ignorance, which is able to cut off his own bondage, which is non dual, which is personification of happiness, which is the basis for everything, which exists for ever and which is one without ignorance, passion and base qualities. Third Chapter Meditate deeply on Pranava (Om) in the form of Chidagni (The fire within) which is in Agni Mandala (Orbit of fire) of the Mooladhara, in the Maha Peeta (consisting of 4, 7 and 32 petal lotus) with its family of four worlds (Earth, atmosphere, heavens and moon world) and seven souls (Loka-Veda-Devatha-Gana-Chanda-Agni-Vyahruthi). Then meditate on letter Aa which is the Chaturathma (4 souls) and the Sapthathma (seven souls) as Brahma in the belly (Mani Pooraka), on letter Uu as Vishnu in the heart (Aanahatha), on letter Ma as Rudra in the middle of eyelids (Aagna), on the dot which is the happy nectar form of the soul of Omkara (Sound of Om) in Dwadasantha (just above the eyes) and the soul (Athma) in the form of sound in Shodasantha. Thus after worshipping with nectar (Ananda Amrutha) the four fold Brahmas (Devatha, Teacher, Mantra and the soul), Vishnu, Rudra separately and then together in the form of Linga with offerings and then unifying the linga forms in the Atma Jyothi (Light of the soul) and filling up the macro, micro and causal bodies with this light, we have to unify Atma Jyothi which is their basis with macro, micro, root and witness properties. Afterwards adjust the very gross Virat form in the very micro Hiranyagarbha form, and this micro form in the great causal Iswara form and after arranging the mantras similarly, and meditating on “Otha-Anuj-Jnathru-Anugna-Avikalpa” stages, and merging all this in to the Omkara (sound of Om) in Thuriya, we have to reach the Nirvikalpa Paramathma (formless great truth). Fourth Chapter Thus the soul should be meditated upon nine times as the Omkara form of Para Brahma with thuriya pranava sound. Using anushtup mantra as the ever happy full Atma starting with the chants “Om Ugram, Sachidananda Poorna-Prathyag-Sadathmanam, Nrusimham Pramathmanam Param Brahma Chinthayami” and ending with “Om Mruthyum Mruthyum….”. Then the same prayer nine times with Chidathmanam instead of Sadathmanam. Then the same prayer 9 times with Anandathmanam instead of Sadathmanam. Then the same prayer 9 times with Poornathmanam instead of Sadathmanam and again the same prayer with Pratyagathmanam instead of Sadathmanam. Meditating well on the five forms of Sath, Chit, Ananda, Poorna and Atma and pray with the Navathmaka mantras and then meditate on the soul using “Aham (self)”, then salute and then unite yourself with Brahmam. [Example for mantras of Namaskara (saluting) “Om Ugram Sachidananda Poorna Prathyag Sadathmanam (substitute Chidathmanam etc) Nrusimham Paramathmanam Param Brahma Aham Namami.”] The other alternative is to pray Lord Narasimha using the Anushtup Mantra. He (Narasimha) who is God exists as a human being and also as soul of every one for all times and every where, and also as one who destroys attachments and also as God of the universe. He is the soul of Thuriya. Believing he is yourself, the one who practices yoga should meditate on the Omkara Brahmam. He is the great sage who serves God, who establishes the lion with its fame, after mutually attracting Viswa, Thaijasa and Pragna who are like the sons of Atma with Pranava which has been pointed out as the bull of Vedas, after making them without separate identity and finishing them in Sakshi Chaithanya and afterwards kill the darkness of ignorance using the fame of the lion. That devotee who after saluting Virat, Hiranya Garbha and Easwara who have been joined in the horns of Pranava and uniting them in the same Paramatma principle and then saluting Narasimha as described above and make him personally present by methods like Ugra (Very angry) and Veera (great hero), would exist in the form similar to Narasimha. Fifth Chapter That type of practitioner would not have any desire towards worldly things, would have all his earlier desires fulfilled and would have desire only on Atma (soul). His Pranas (soul spirits) do not start and go any where and would attain their ultimate here itself in Brahmam. He exists as Brahmam and attains Brahmam. He who worships the exalted Atma in Omkara (the letter Om), attains Brahmam in the form of Narasimham. He who meditates and venerates the ultimate God in the form of Aa, Uu and Ma, which is incomparable, which is the holy spirit, which sees every thing, which is the witness of everything, which swallows everything, which is the darling of every body, which is prior to everything and which makes everything else shine, would understand and know Para Brahma. One who knows like that would shine as God Para Brahma Narasimha. Sixth Chapter Devas wanted to understand this Atma (soul). The Asura qualities caught hold of them. To get rid of that effect, they worshipped Narasimha who is the Thuriya soul which is in the summit of Omkara using the Anushtup Mantra. Then the sin like Asura qualities itself became the great light of wisdom which is the prime happiness (like poison becoming medicine). Those devas became mentally calm, having their sensory organs under control, became those who were not attracted by worldly desires, became those having patience, became those whose conduct became stable, became those who were attracted by the Atma, became those who were having playfulness, unity and happiness, and became those who realized that “Om” is “light of Atma which is Para Brahmam”, and felt that all other places are empty and merged in to the “Om”. So the practitioner should do penance like devas, stabilize his mind in the Omkara Para Brahmam, and would make other people see his Atma as Para Brahmam. There is a holy stanza about this viz. “After meditating on the horns which are the different parts of Pranava and further meditating on the Thuriya Paramatma which is a horn but not a part, add the Nrusimha Raja Mantra to the different parts of Pranava." The three types of Devas(Sathvika, Rajasa and Thamasa) serve the pranava in which, the first two letters (Aa and Uu) are merged and fixed in the third letter Ma and make themselves exalted. Seventh Chapter Adding the first half of the Uu with the letter Aa, and making it as the form of Lord Narasimha, and then using the second half of letter Uu on Narasimha Brahma because it is macro, because it is shining, because it is famous, because it is Mahadeva (great God), because he is Maheswara (Greatest God), because it is the best Sathva (sathvic quality), because it is the greatest wisdom, because it is the greatest happiness, and because it is the greatest lord, then unite it with soul which is the meaning of the letter Ma. One who knows this, would be without a body, without sensory organs, without soul, without ignorance, with the form of Sat Chit Ananda (ever lasting bliss) and would become as one who attained salvation (one who attains Swarajya). Therefore one has to meditate on Para Brahma with the letter Aa, cross the mind with letter Ma and search for that state where one is the witness of the mind. When one pushes out everything, then everything enters in and when he attains awakening of wisdom, then everything rises from him. Thus if one meditates, catch it, set fire and swallow, he would become Narasimha who is of the form of Atma and would establish himself in his own power. There is a holy stanza about this. Its meaning is like this: Join Aa the first letter of Pranava, with the first part of its second letter Uu, and join these together with letter Ma and merge it with Thuriya Brahma which is the meaning of Pranava and is a witness beyond the states of waking sleep and dream. Eighth Chapter His soul is woven completely from side to side with thuriya. This with its Narasimha form, and in which every thing pervades and which is the soul of everything, contains everything. This is the secret and is without form or seed. This soul is non dualistic and without form or seed. The word “Om” is non dualistic and is full of wisdom. (Narasimha, the soul of thuriya and the meaning of Omkara are all the same. They swallow everything). This is the unique body of Parameshwara (lord of every thing). This is without form or seed. This which does not have any form or seed, does not have differences within. The one who thinks that there is difference between them, breaks into hundred pieces and breaks in to thousand pieces and attains death from death. This is without a two, self resplendent and great joy. That soul is the ultimate support. It is Brahmam. Brahmam is the ultimate support. The one who knows this becomes Brahmam which is the ultimate support. Ninth Chapter Devas approached Prajapathi and requested him, “Oh God, please tell us about the Omkaratma (the letter Om which is the soul). He agreed and told them: Atma stands behind and observes and is with you as a witness. It is lion, a form beyond thought, a form without feelings and something which can be attained from every where. There is nothing second to it, which is separate from that. It is the Atma which is ready everywhere. Due to the illusion this Atma appears as something different. From Pragna, due to the cover of ignorance, the world is produced. For the living being, Atma is the resplendent Paramatma. Because the sensory organs are not able to feel it, it is not known, even when it is known. Prajapathi told devas, “see that Atma which is resplendent and without second, which is before you, as, “I am it and it is me”. Has it been seen?” Devas replied, “Yes, it has been seen. It is beyond things which are known and things which are not known. Where has illusion gone now? How did illusion disappear?” Prajapathi told them, “It is not surprising that the illusion has disappeared. Because you are all people with a wonderful form. There is nothing surprising even in that. That form of the soul is natural to you all. Understand that is the form of “Om”. You now tell me what you have understood.” They said, “it appears as if we have understood it and also appears as if that we have not understood it. It also appears as if it is beyond all description”. Prajapathi told them, “You have now got the knowledge about the soul”. They told him, “Oh, God, we are seeing it but we are not seeing it, like we see other things. We do not have capacity to describe it. Oh, God salutations to you. Please shower your grace on us.” Prajapathi told them, “If you want to know any thing more, please ask me. Ask without fear.” They told, “This knowledge about the soul is a great blessing. Our salutations to you.” Thus Prajapathi taught them. There is a stanza about it: “Understand that Atma which is spread everywhere by the practice of Om. Understand that, the Atma which does not have any thing which is different and which is in you as the knower, is very much within you. After understanding that stabilize there, as a witness who advises". Om ! O Devas, may we hear with our ears what is auspicious; May we see with our eyes what is auspicious, O ye worthy of worship ! May we enjoy the term of life allotted by the Devas, Praising them with our body and limbs steady ! May the glorious Indra bless us ! May the all-knowing Sun bless us ! May Garuda, the thunderbolt for evil, bless us ! May Brihaspati grant us well-being ! Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Here ends the Nrisimha Uttara Tapaniyopanishad, as contained in the Atharva-Veda.

Nrisimha Uttara Tapaniya Upanishad Om ! O Devas, may we hear with our ears what is auspicious; May we see with our eyes what is auspicious, O ye worthy of worship ! May we enjoy the term of life allotted by the Devas, Praising them with our body and limbs steady ! May the glorious Indra bless us ! May the all-knowing Sun bless us ! May Garuda, the thunderbolt for evil, bless us ! May Brihaspati grant us well-being ! Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! First Chapter Devas approached Lord Brahma and requested him, “Please teach us about the soul which is more minute than the atom and also about the letter “Om”. He said, “So be it” and what he said was: “All this is the letter “Om”. What is past, what is present and what will be in future are its interpretations. All these are Om. All these are Brahmam. This soul also is Brahmam. Joining this Atma (soul) with the Brahmam called Om and joining together the Brahmam and the soul, and realizing that the birthless, deathless, nectar drenched and fearless Brahmam is nothing but the Om, and then putting together the three types of bodies and all these in to it and then making it our own so as to become one with that and then destroy it. Continue to meditate that Om which is the soul with the three types of bodies and also the Parabrahmam with three types of bodies. This soul which is gross and enjoys mega pleasures, which is also very minute and enjoys even the minutest pleasures and which becomes united and enjoys the pleasures of happiness, has four legs (branches). When it is awake its feelings are gross. It enjoys gross feelings with its seven organs and 19 faces (ten sense organs, five pranas, mind, brain, sensibility and ego). Its name is,Chaturathma Viswan (on the whole) and Vaisvanaran (partly). This is its first leg. In the state of dream, its feelings are very minute. It will enjoy this minute sense with its seven organs and nineteen faces. Its name is Chaturathma Thaijasan (on the whole) and also Hiranygarbhan (partly). This is its second leg. Where there is no desire and also where there are no dreams, that state is called Sushupthi. In that state, one is single, personification of knowledge, having an endless form, one who enjoys happiness and steadfastly concentrates only on knowledge. His name is Chaturathma Pragnan (knower). This is the third leg (aspect). He alone is Lord of all beings, one who knows everything, one who resides in everything, one who is the root cause of everything and one where all beings which were born meet their end. These three involving Sushupthi and Swapna are only illusions. Soul is the only form which is real. The fourth feet (aspect) of this four fold soul is Thureeya. It is something which make all others act, something which is within everything and it is the active essence beyond Jagrat (awakening), Sushupthi (sleep) and Swapna(dream). Something about it is as follows: It is without macro consciousness. It is without micro consciousness. It is without medium consciousness. It is the personification of consciousness. It is not something immobile and it is not immobile consciousness. It cannot be seen. It cannot be described. It cannot be understood. It is something without any identification. It is something which is unimaginable. It is something which cannot be pointed out. It is something which can be perceived only with the firm belief that there is only one soul. It is that aspect of Pancha Boothas (Five elements viz earth, air, fire, water and ether), where the entire universe is crashed in. It is considered as the fourth state after Shiva (peace), Santha (inner peace without any negative activity), and Advaita (the concept of non dualism). It is the soul. It is that thing which has to be understood. It is that aspect of God, which is the knowledge beyond all knowledge and is called Thuriya Thuriyam. Second Chapter The four branches of Brahmam, which is Shining well, is full of same essence of happiness, is never aging, is never dying, is full of nectar and which is providing protection, should be matched with the four letters (branches) of Om. The one who knows, that the Chaturathma Viswan (on the whole) and Vaiswanaran (partly) who are awake and have similarity to the four formed Aakara (letter Aa), are spread inside everything in the form of Sthoola (macro), Sookshma (micro), Bheeja (root) and Sakshi (witness) and are the first of everything, would realize all his wishes. He would be the first among every one. The Chaturathma Thaijasan (on the whole) and Hiranya Garbhan (partly) who exist in the state of dreams are similar to the four formed letter Uu. This Uu has the form of gross, micro, root and witness. Because of its greatness and because of its double relation, the one who knows this through gross, micro, root and witness aspects would increase the tide of knowledge. He would possess equanimity along with pleasure and pain. The Chaturathma Pragnan (on the whole) and Easwaran (partly), who are in the state of sleep, are similar to the four formed letter Ma. This letter Ma also has the forms of gross, micro, root and witness. The one who knows this in its aspect of its measurability and its capacity to hide it in itself by macro, micro, root and witness properties, would be able to measure the entire world by his wisdom and would be able to hide everything within himself. Like this we have to pray on the stages of wakefulness, sleep and dream by the Aa, Uu, and Ma letters of Om. The fourth letter is the one which has within itself the Easwara. It is that which can rule by itself, it is itself Easwara and it has a self glitter. This soul which is the fourth, exists as known and unknown among all beings. Its light is like the Kalagni Surya (sun who is like a fire causing death) at the time of the final deluge. It gives to all, itself as soul and would make everything in to itself. Like the Sun which swallows darkness, this soul which is the unified power, exists like fire which remains detached after burning the fuel, beyond word and mind and has a holy divine form and is the Thuriya. This is the Om. It is within everything which has a name and form, and is the knowledge and the knower. Because it exists as Thuriya and has a divine form and is within everything as knowledge and the knower and is detached and formless, there are no differences within it. And so the teaching regarding this is as follows: Because it is without syllable, it is peace (Shiva), it is the place where universe meets the end, it is indescribable, it has a non dualistic form and is placed in the fourth position, and it is “Om” itself. The soul, who understands this in this manner, would attain the soul himself. This valorous hero would understand Thuriya using the Narsaimha Anushtup Mantra Raja. This would make the soul shine. He should deeply meditate on Brahmam as something which would destroy everything, which cannot be conquered by any one, which is everywhere, which shines for ever, which is devoid of ignorance, which is able to cut off his own bondage, which is non dual, which is personification of happiness, which is the basis for everything, which exists for ever and which is one without ignorance, passion and base qualities. Third Chapter Meditate deeply on Pranava (Om) in the form of Chidagni (The fire within) which is in Agni Mandala (Orbit of fire) of the Mooladhara, in the Maha Peeta (consisting of 4, 7 and 32 petal lotus) with its family of four worlds (Earth, atmosphere, heavens and moon world) and seven souls (Loka-Veda-Devatha-Gana-Chanda-Agni-Vyahruthi). Then meditate on letter Aa which is the Chaturathma (4 souls) and the Sapthathma (seven souls) as Brahma in the belly (Mani Pooraka), on letter Uu as Vishnu in the heart (Aanahatha), on letter Ma as Rudra in the middle of eyelids (Aagna), on the dot which is the happy nectar form of the soul of Omkara (Sound of Om) in Dwadasantha (just above the eyes) and the soul (Athma) in the form of sound in Shodasantha. Thus after worshipping with nectar (Ananda Amrutha) the four fold Brahmas (Devatha, Teacher, Mantra and the soul), Vishnu, Rudra separately and then together in the form of Linga with offerings and then unifying the linga forms in the Atma Jyothi (Light of the soul) and filling up the macro, micro and causal bodies with this light, we have to unify Atma Jyothi which is their basis with macro, micro, root and witness properties. Afterwards adjust the very gross Virat form in the very micro Hiranyagarbha form, and this micro form in the great causal Iswara form and after arranging the mantras similarly, and meditating on “Otha-Anuj-Jnathru-Anugna-Avikalpa” stages, and merging all this in to the Omkara (sound of Om) in Thuriya, we have to reach the Nirvikalpa Paramathma (formless great truth). Fourth Chapter Thus the soul should be meditated upon nine times as the Omkara form of Para Brahma with thuriya pranava sound. Using anushtup mantra as the ever happy full Atma starting with the chants “Om Ugram, Sachidananda Poorna-Prathyag-Sadathmanam, Nrusimham Pramathmanam Param Brahma Chinthayami” and ending with “Om Mruthyum Mruthyum….”. Then the same prayer nine times with Chidathmanam instead of Sadathmanam. Then the same prayer 9 times with Anandathmanam instead of Sadathmanam. Then the same prayer 9 times with Poornathmanam instead of Sadathmanam and again the same prayer with Pratyagathmanam instead of Sadathmanam. Meditating well on the five forms of Sath, Chit, Ananda, Poorna and Atma and pray with the Navathmaka mantras and then meditate on the soul using “Aham (self)”, then salute and then unite yourself with Brahmam. [Example for mantras of Namaskara (saluting) “Om Ugram Sachidananda Poorna Prathyag Sadathmanam (substitute Chidathmanam etc) Nrusimham Paramathmanam Param Brahma Aham Namami.”] The other alternative is to pray Lord Narasimha using the Anushtup Mantra. He (Narasimha) who is God exists as a human being and also as soul of every one for all times and every where, and also as one who destroys attachments and also as God of the universe. He is the soul of Thuriya. Believing he is yourself, the one who practices yoga should meditate on the Omkara Brahmam. He is the great sage who serves God, who establishes the lion with its fame, after mutually attracting Viswa, Thaijasa and Pragna who are like the sons of Atma with Pranava which has been pointed out as the bull of Vedas, after making them without separate identity and finishing them in Sakshi Chaithanya and afterwards kill the darkness of ignorance using the fame of the lion. That devotee who after saluting Virat, Hiranya Garbha and Easwara who have been joined in the horns of Pranava and uniting them in the same Paramatma principle and then saluting Narasimha as described above and make him personally present by methods like Ugra (Very angry) and Veera (great hero), would exist in the form similar to Narasimha. Fifth Chapter That type of practitioner would not have any desire towards worldly things, would have all his earlier desires fulfilled and would have desire only on Atma (soul). His Pranas (soul spirits) do not start and go any where and would attain their ultimate here itself in Brahmam. He exists as Brahmam and attains Brahmam. He who worships the exalted Atma in Omkara (the letter Om), attains Brahmam in the form of Narasimham. He who meditates and venerates the ultimate God in the form of Aa, Uu and Ma, which is incomparable, which is the holy spirit, which sees every thing, which is the witness of everything, which swallows everything, which is the darling of every body, which is prior to everything and which makes everything else shine, would understand and know Para Brahma. One who knows like that would shine as God Para Brahma Narasimha. Sixth Chapter Devas wanted to understand this Atma (soul). The Asura qualities caught hold of them. To get rid of that effect, they worshipped Narasimha who is the Thuriya soul which is in the summit of Omkara using the Anushtup Mantra. Then the sin like Asura qualities itself became the great light of wisdom which is the prime happiness (like poison becoming medicine). Those devas became mentally calm, having their sensory organs under control, became those who were not attracted by worldly desires, became those having patience, became those whose conduct became stable, became those who were attracted by the Atma, became those who were having playfulness, unity and happiness, and became those who realized that “Om” is “light of Atma which is Para Brahmam”, and felt that all other places are empty and merged in to the “Om”. So the practitioner should do penance like devas, stabilize his mind in the Omkara Para Brahmam, and would make other people see his Atma as Para Brahmam. There is a holy stanza about this viz. “After meditating on the horns which are the different parts of Pranava and further meditating on the Thuriya Paramatma which is a horn but not a part, add the Nrusimha Raja Mantra to the different parts of Pranava." The three types of Devas(Sathvika, Rajasa and Thamasa) serve the pranava in which, the first two letters (Aa and Uu) are merged and fixed in the third letter Ma and make themselves exalted. Seventh Chapter Adding the first half of the Uu with the letter Aa, and making it as the form of Lord Narasimha, and then using the second half of letter Uu on Narasimha Brahma because it is macro, because it is shining, because it is famous, because it is Mahadeva (great God), because he is Maheswara (Greatest God), because it is the best Sathva (sathvic quality), because it is the greatest wisdom, because it is the greatest happiness, and because it is the greatest lord, then unite it with soul which is the meaning of the letter Ma. One who knows this, would be without a body, without sensory organs, without soul, without ignorance, with the form of Sat Chit Ananda (ever lasting bliss) and would become as one who attained salvation (one who attains Swarajya). Therefore one has to meditate on Para Brahma with the letter Aa, cross the mind with letter Ma and search for that state where one is the witness of the mind. When one pushes out everything, then everything enters in and when he attains awakening of wisdom, then everything rises from him. Thus if one meditates, catch it, set fire and swallow, he would become Narasimha who is of the form of Atma and would establish himself in his own power. There is a holy stanza about this. Its meaning is like this: Join Aa the first letter of Pranava, with the first part of its second letter Uu, and join these together with letter Ma and merge it with Thuriya Brahma which is the meaning of Pranava and is a witness beyond the states of waking sleep and dream. Eighth Chapter His soul is woven completely from side to side with thuriya. This with its Narasimha form, and in which every thing pervades and which is the soul of everything, contains everything. This is the secret and is without form or seed. This soul is non dualistic and without form or seed. The word “Om” is non dualistic and is full of wisdom. (Narasimha, the soul of thuriya and the meaning of Omkara are all the same. They swallow everything). This is the unique body of Parameshwara (lord of every thing). This is without form or seed. This which does not have any form or seed, does not have differences within. The one who thinks that there is difference between them, breaks into hundred pieces and breaks in to thousand pieces and attains death from death. This is without a two, self resplendent and great joy. That soul is the ultimate support. It is Brahmam. Brahmam is the ultimate support. The one who knows this becomes Brahmam which is the ultimate support. Ninth Chapter Devas approached Prajapathi and requested him, “Oh God, please tell us about the Omkaratma (the letter Om which is the soul). He agreed and told them: Atma stands behind and observes and is with you as a witness. It is lion, a form beyond thought, a form without feelings and something which can be attained from every where. There is nothing second to it, which is separate from that. It is the Atma which is ready everywhere. Due to the illusion this Atma appears as something different. From Pragna, due to the cover of ignorance, the world is produced. For the living being, Atma is the resplendent Paramatma. Because the sensory organs are not able to feel it, it is not known, even when it is known. Prajapathi told devas, “see that Atma which is resplendent and without second, which is before you, as, “I am it and it is me”. Has it been seen?” Devas replied, “Yes, it has been seen. It is beyond things which are known and things which are not known. Where has illusion gone now? How did illusion disappear?” Prajapathi told them, “It is not surprising that the illusion has disappeared. Because you are all people with a wonderful form. There is nothing surprising even in that. That form of the soul is natural to you all. Understand that is the form of “Om”. You now tell me what you have understood.” They said, “it appears as if we have understood it and also appears as if that we have not understood it. It also appears as if it is beyond all description”. Prajapathi told them, “You have now got the knowledge about the soul”. They told him, “Oh, God, we are seeing it but we are not seeing it, like we see other things. We do not have capacity to describe it. Oh, God salutations to you. Please shower your grace on us.” Prajapathi told them, “If you want to know any thing more, please ask me. Ask without fear.” They told, “This knowledge about the soul is a great blessing. Our salutations to you.” Thus Prajapathi taught them. There is a stanza about it: “Understand that Atma which is spread everywhere by the practice of Om. Understand that, the Atma which does not have any thing which is different and which is in you as the knower, is very much within you. After understanding that stabilize there, as a witness who advises". Om ! O Devas, may we hear with our ears what is auspicious; May we see with our eyes what is auspicious, O ye worthy of worship ! May we enjoy the term of life allotted by the Devas, Praising them with our body and limbs steady ! May the glorious Indra bless us ! May the all-knowing Sun bless us ! May Garuda, the thunderbolt for evil, bless us ! May Brihaspati grant us well-being ! Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Here ends the Nrisimha Uttara Tapaniyopanishad, as contained in the Atharva-Veda.

Nrisimha Uttara Tapaniya Upanishad Om ! O Devas, may we hear with our ears what is auspicious; May we see with our eyes what is auspicious, O ye worthy of worship ! May we enjoy the term of life allotted by the Devas, Praising them with our body and limbs steady ! May the glorious Indra bless us ! May the all-knowing Sun bless us ! May Garuda, the thunderbolt for evil, bless us ! May Brihaspati grant us well-being ! Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! First Chapter Devas approached Lord Brahma and requested him, “Please teach us about the soul which is more minute than the atom and also about the letter “Om”. He said, “So be it” and what he said was: “All this is the letter “Om”. What is past, what is present and what will be in future are its interpretations. All these are Om. All these are Brahmam. This soul also is Brahmam. Joining this Atma (soul) with the Brahmam called Om and joining together the Brahmam and the soul, and realizing that the birthless, deathless, nectar drenched and fearless Brahmam is nothing but the Om, and then putting together the three types of bodies and all these in to it and then making it our own so as to become one with that and then destroy it. Continue to meditate that Om which is the soul with the three types of bodies and also the Parabrahmam with three types of bodies. This soul which is gross and enjoys mega pleasures, which is also very minute and enjoys even the minutest pleasures and which becomes united and enjoys the pleasures of happiness, has four legs (branches). When it is awake its feelings are gross. It enjoys gross feelings with its seven organs and 19 faces (ten sense organs, five pranas, mind, brain, sensibility and ego). Its name is,Chaturathma Viswan (on the whole) and Vaisvanaran (partly). This is its first leg. In the state of dream, its feelings are very minute. It will enjoy this minute sense with its seven organs and nineteen faces. Its name is Chaturathma Thaijasan (on the whole) and also Hiranygarbhan (partly). This is its second leg. Where there is no desire and also where there are no dreams, that state is called Sushupthi. In that state, one is single, personification of knowledge, having an endless form, one who enjoys happiness and steadfastly concentrates only on knowledge. His name is Chaturathma Pragnan (knower). This is the third leg (aspect). He alone is Lord of all beings, one who knows everything, one who resides in everything, one who is the root cause of everything and one where all beings which were born meet their end. These three involving Sushupthi and Swapna are only illusions. Soul is the only form which is real. The fourth feet (aspect) of this four fold soul is Thureeya. It is something which make all others act, something which is within everything and it is the active essence beyond Jagrat (awakening), Sushupthi (sleep) and Swapna(dream). Something about it is as follows: It is without macro consciousness. It is without micro consciousness. It is without medium consciousness. It is the personification of consciousness. It is not something immobile and it is not immobile consciousness. It cannot be seen. It cannot be described. It cannot be understood. It is something without any identification. It is something which is unimaginable. It is something which cannot be pointed out. It is something which can be perceived only with the firm belief that there is only one soul. It is that aspect of Pancha Boothas (Five elements viz earth, air, fire, water and ether), where the entire universe is crashed in. It is considered as the fourth state after Shiva (peace), Santha (inner peace without any negative activity), and Advaita (the concept of non dualism). It is the soul. It is that thing which has to be understood. It is that aspect of God, which is the knowledge beyond all knowledge and is called Thuriya Thuriyam. Second Chapter The four branches of Brahmam, which is Shining well, is full of same essence of happiness, is never aging, is never dying, is full of nectar and which is providing protection, should be matched with the four letters (branches) of Om. The one who knows, that the Chaturathma Viswan (on the whole) and Vaiswanaran (partly) who are awake and have similarity to the four formed Aakara (letter Aa), are spread inside everything in the form of Sthoola (macro), Sookshma (micro), Bheeja (root) and Sakshi (witness) and are the first of everything, would realize all his wishes. He would be the first among every one. The Chaturathma Thaijasan (on the whole) and Hiranya Garbhan (partly) who exist in the state of dreams are similar to the four formed letter Uu. This Uu has the form of gross, micro, root and witness. Because of its greatness and because of its double relation, the one who knows this through gross, micro, root and witness aspects would increase the tide of knowledge. He would possess equanimity along with pleasure and pain. The Chaturathma Pragnan (on the whole) and Easwaran (partly), who are in the state of sleep, are similar to the four formed letter Ma. This letter Ma also has the forms of gross, micro, root and witness. The one who knows this in its aspect of its measurability and its capacity to hide it in itself by macro, micro, root and witness properties, would be able to measure the entire world by his wisdom and would be able to hide everything within himself. Like this we have to pray on the stages of wakefulness, sleep and dream by the Aa, Uu, and Ma letters of Om. The fourth letter is the one which has within itself the Easwara. It is that which can rule by itself, it is itself Easwara and it has a self glitter. This soul which is the fourth, exists as known and unknown among all beings. Its light is like the Kalagni Surya (sun who is like a fire causing death) at the time of the final deluge. It gives to all, itself as soul and would make everything in to itself. Like the Sun which swallows darkness, this soul which is the unified power, exists like fire which remains detached after burning the fuel, beyond word and mind and has a holy divine form and is the Thuriya. This is the Om. It is within everything which has a name and form, and is the knowledge and the knower. Because it exists as Thuriya and has a divine form and is within everything as knowledge and the knower and is detached and formless, there are no differences within it. And so the teaching regarding this is as follows: Because it is without syllable, it is peace (Shiva), it is the place where universe meets the end, it is indescribable, it has a non dualistic form and is placed in the fourth position, and it is “Om” itself. The soul, who understands this in this manner, would attain the soul himself. This valorous hero would understand Thuriya using the Narsaimha Anushtup Mantra Raja. This would make the soul shine. He should deeply meditate on Brahmam as something which would destroy everything, which cannot be conquered by any one, which is everywhere, which shines for ever, which is devoid of ignorance, which is able to cut off his own bondage, which is non dual, which is personification of happiness, which is the basis for everything, which exists for ever and which is one without ignorance, passion and base qualities. Third Chapter Meditate deeply on Pranava (Om) in the form of Chidagni (The fire within) which is in Agni Mandala (Orbit of fire) of the Mooladhara, in the Maha Peeta (consisting of 4, 7 and 32 petal lotus) with its family of four worlds (Earth, atmosphere, heavens and moon world) and seven souls (Loka-Veda-Devatha-Gana-Chanda-Agni-Vyahruthi). Then meditate on letter Aa which is the Chaturathma (4 souls) and the Sapthathma (seven souls) as Brahma in the belly (Mani Pooraka), on letter Uu as Vishnu in the heart (Aanahatha), on letter Ma as Rudra in the middle of eyelids (Aagna), on the dot which is the happy nectar form of the soul of Omkara (Sound of Om) in Dwadasantha (just above the eyes) and the soul (Athma) in the form of sound in Shodasantha. Thus after worshipping with nectar (Ananda Amrutha) the four fold Brahmas (Devatha, Teacher, Mantra and the soul), Vishnu, Rudra separately and then together in the form of Linga with offerings and then unifying the linga forms in the Atma Jyothi (Light of the soul) and filling up the macro, micro and causal bodies with this light, we have to unify Atma Jyothi which is their basis with macro, micro, root and witness properties. Afterwards adjust the very gross Virat form in the very micro Hiranyagarbha form, and this micro form in the great causal Iswara form and after arranging the mantras similarly, and meditating on “Otha-Anuj-Jnathru-Anugna-Avikalpa” stages, and merging all this in to the Omkara (sound of Om) in Thuriya, we have to reach the Nirvikalpa Paramathma (formless great truth). Fourth Chapter Thus the soul should be meditated upon nine times as the Omkara form of Para Brahma with thuriya pranava sound. Using anushtup mantra as the ever happy full Atma starting with the chants “Om Ugram, Sachidananda Poorna-Prathyag-Sadathmanam, Nrusimham Pramathmanam Param Brahma Chinthayami” and ending with “Om Mruthyum Mruthyum….”. Then the same prayer nine times with Chidathmanam instead of Sadathmanam. Then the same prayer 9 times with Anandathmanam instead of Sadathmanam. Then the same prayer 9 times with Poornathmanam instead of Sadathmanam and again the same prayer with Pratyagathmanam instead of Sadathmanam. Meditating well on the five forms of Sath, Chit, Ananda, Poorna and Atma and pray with the Navathmaka mantras and then meditate on the soul using “Aham (self)”, then salute and then unite yourself with Brahmam. [Example for mantras of Namaskara (saluting) “Om Ugram Sachidananda Poorna Prathyag Sadathmanam (substitute Chidathmanam etc) Nrusimham Paramathmanam Param Brahma Aham Namami.”] The other alternative is to pray Lord Narasimha using the Anushtup Mantra. He (Narasimha) who is God exists as a human being and also as soul of every one for all times and every where, and also as one who destroys attachments and also as God of the universe. He is the soul of Thuriya. Believing he is yourself, the one who practices yoga should meditate on the Omkara Brahmam. He is the great sage who serves God, who establishes the lion with its fame, after mutually attracting Viswa, Thaijasa and Pragna who are like the sons of Atma with Pranava which has been pointed out as the bull of Vedas, after making them without separate identity and finishing them in Sakshi Chaithanya and afterwards kill the darkness of ignorance using the fame of the lion. That devotee who after saluting Virat, Hiranya Garbha and Easwara who have been joined in the horns of Pranava and uniting them in the same Paramatma principle and then saluting Narasimha as described above and make him personally present by methods like Ugra (Very angry) and Veera (great hero), would exist in the form similar to Narasimha. Fifth Chapter That type of practitioner would not have any desire towards worldly things, would have all his earlier desires fulfilled and would have desire only on Atma (soul). His Pranas (soul spirits) do not start and go any where and would attain their ultimate here itself in Brahmam. He exists as Brahmam and attains Brahmam. He who worships the exalted Atma in Omkara (the letter Om), attains Brahmam in the form of Narasimham. He who meditates and venerates the ultimate God in the form of Aa, Uu and Ma, which is incomparable, which is the holy spirit, which sees every thing, which is the witness of everything, which swallows everything, which is the darling of every body, which is prior to everything and which makes everything else shine, would understand and know Para Brahma. One who knows like that would shine as God Para Brahma Narasimha. Sixth Chapter Devas wanted to understand this Atma (soul). The Asura qualities caught hold of them. To get rid of that effect, they worshipped Narasimha who is the Thuriya soul which is in the summit of Omkara using the Anushtup Mantra. Then the sin like Asura qualities itself became the great light of wisdom which is the prime happiness (like poison becoming medicine). Those devas became mentally calm, having their sensory organs under control, became those who were not attracted by worldly desires, became those having patience, became those whose conduct became stable, became those who were attracted by the Atma, became those who were having playfulness, unity and happiness, and became those who realized that “Om” is “light of Atma which is Para Brahmam”, and felt that all other places are empty and merged in to the “Om”. So the practitioner should do penance like devas, stabilize his mind in the Omkara Para Brahmam, and would make other people see his Atma as Para Brahmam. There is a holy stanza about this viz. “After meditating on the horns which are the different parts of Pranava and further meditating on the Thuriya Paramatma which is a horn but not a part, add the Nrusimha Raja Mantra to the different parts of Pranava." The three types of Devas(Sathvika, Rajasa and Thamasa) serve the pranava in which, the first two letters (Aa and Uu) are merged and fixed in the third letter Ma and make themselves exalted. Seventh Chapter Adding the first half of the Uu with the letter Aa, and making it as the form of Lord Narasimha, and then using the second half of letter Uu on Narasimha Brahma because it is macro, because it is shining, because it is famous, because it is Mahadeva (great God), because he is Maheswara (Greatest God), because it is the best Sathva (sathvic quality), because it is the greatest wisdom, because it is the greatest happiness, and because it is the greatest lord, then unite it with soul which is the meaning of the letter Ma. One who knows this, would be without a body, without sensory organs, without soul, without ignorance, with the form of Sat Chit Ananda (ever lasting bliss) and would become as one who attained salvation (one who attains Swarajya). Therefore one has to meditate on Para Brahma with the letter Aa, cross the mind with letter Ma and search for that state where one is the witness of the mind. When one pushes out everything, then everything enters in and when he attains awakening of wisdom, then everything rises from him. Thus if one meditates, catch it, set fire and swallow, he would become Narasimha who is of the form of Atma and would establish himself in his own power. There is a holy stanza about this. Its meaning is like this: Join Aa the first letter of Pranava, with the first part of its second letter Uu, and join these together with letter Ma and merge it with Thuriya Brahma which is the meaning of Pranava and is a witness beyond the states of waking sleep and dream. Eighth Chapter His soul is woven completely from side to side with thuriya. This with its Narasimha form, and in which every thing pervades and which is the soul of everything, contains everything. This is the secret and is without form or seed. This soul is non dualistic and without form or seed. The word “Om” is non dualistic and is full of wisdom. (Narasimha, the soul of thuriya and the meaning of Omkara are all the same. They swallow everything). This is the unique body of Parameshwara (lord of every thing). This is without form or seed. This which does not have any form or seed, does not have differences within. The one who thinks that there is difference between them, breaks into hundred pieces and breaks in to thousand pieces and attains death from death. This is without a two, self resplendent and great joy. That soul is the ultimate support. It is Brahmam. Brahmam is the ultimate support. The one who knows this becomes Brahmam which is the ultimate support. Ninth Chapter Devas approached Prajapathi and requested him, “Oh God, please tell us about the Omkaratma (the letter Om which is the soul). He agreed and told them: Atma stands behind and observes and is with you as a witness. It is lion, a form beyond thought, a form without feelings and something which can be attained from every where. There is nothing second to it, which is separate from that. It is the Atma which is ready everywhere. Due to the illusion this Atma appears as something different. From Pragna, due to the cover of ignorance, the world is produced. For the living being, Atma is the resplendent Paramatma. Because the sensory organs are not able to feel it, it is not known, even when it is known. Prajapathi told devas, “see that Atma which is resplendent and without second, which is before you, as, “I am it and it is me”. Has it been seen?” Devas replied, “Yes, it has been seen. It is beyond things which are known and things which are not known. Where has illusion gone now? How did illusion disappear?” Prajapathi told them, “It is not surprising that the illusion has disappeared. Because you are all people with a wonderful form. There is nothing surprising even in that. That form of the soul is natural to you all. Understand that is the form of “Om”. You now tell me what you have understood.” They said, “it appears as if we have understood it and also appears as if that we have not understood it. It also appears as if it is beyond all description”. Prajapathi told them, “You have now got the knowledge about the soul”. They told him, “Oh, God, we are seeing it but we are not seeing it, like we see other things. We do not have capacity to describe it. Oh, God salutations to you. Please shower your grace on us.” Prajapathi told them, “If you want to know any thing more, please ask me. Ask without fear.” They told, “This knowledge about the soul is a great blessing. Our salutations to you.” Thus Prajapathi taught them. There is a stanza about it: “Understand that Atma which is spread everywhere by the practice of Om. Understand that, the Atma which does not have any thing which is different and which is in you as the knower, is very much within you. After understanding that stabilize there, as a witness who advises". Om ! O Devas, may we hear with our ears what is auspicious; May we see with our eyes what is auspicious, O ye worthy of worship ! May we enjoy the term of life allotted by the Devas, Praising them with our body and limbs steady ! May the glorious Indra bless us ! May the all-knowing Sun bless us ! May Garuda, the thunderbolt for evil, bless us ! May Brihaspati grant us well-being ! Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Here ends the Nrisimha Uttara Tapaniyopanishad, as contained in the Atharva-Veda.

http://divyadesamonline.com/hindu/temples/andhra/ahobilam-sthpuranam.asp

Of course true, hanumanji is powerful. but powerful is given to him by all devas while vayu got angry with all because indra injured him. hanumanji is controlled by narayana. he is servant of narayana. his power is narayana. while hanuman tried to remove the linga installed by sita devi to put his linga (brought by him) his tail got broken. only after he realised his mistake, lord rama blessed him, then his tail grew as as usual. Also while lord krishna wanted to remove ahankara of arjuna he asked hanumanji to walk on plank of arrowbridge created by arjun. that bridge got broke without bearing weight of hanumanji. so arjun realised his mistake and his ahankara removed. arjuna prayed to krishna. but due to arjunas defeat hanumanji got ahankara and krishnaji asked hanuman to walk again on newly constrcuted arrow bridge of arjuna. this time bridge didnt broke, even when hanumanji used all his strength. then hanumanji realised that lord krishna is ultimate power, not him. he bowed down to lord krishna. lord krishna forgived hanumanji and blessed him. So we can see that everything is leela of Narayana. Lord Narayana (ie., Narasimhadeva) is ultimate. No one above him. Hanumanji is one of the top 108 siddhas. He is also called Mukhya prana. He is also called Siriya Thiruvadi. Of course he is soo great no doubt. But still Lord Narayana is ultimate.He is soul of everyone (including shiva,brahma)

http://doddamallurtemple.net

hi i sometimes (even manytimes)feel alone. sometimes i cant coup with this modern world. even though i know everything is leela of narayana it soemtimes hard to bear. i feel everything giong against me (even though krishna tells everything is right). people who doesnt even respect Lord are going fine with them, whereas for me everything reverse. i dunno wat to do ? i want Lord narasimha/lord venkateswara to do something. om namo narayanaya.

Sri Hayagreevar, Chettipunyam [url="http://4.bp.blogspot.com/_rC0Yxr09sUc/R9fp5UyZXEI/AAAAAAAAByM/XImNj_IvpjI/s1600-h/09032008687.jpg"]Chettippunyam village is located about 30 kms from Tambaram on west of GST Road, after Singaperumal Koil. Though the main deity of this temple is Sri Varadharaja Perumal, many people throng here to worship Sri Yoga Hayagreevar. One can see that the temple is always filled with school and college students coming here to worship Sri Yoga Hayagreevar, as He is the believed as the God for education, knowledge and wisdom. It is said that, originally this temple had Sri Varadharaja Perumal only. Later during 1848, the idols of Sri Devanaadha Perumal and Sri Yoga Hayagreevar have been brought here from Thiruvaheendrapuram (near Cuddalore) to safe guard them from invaders. Now, the main deity here is Sri Varadharaja Perumal and Goddess Sri Hemambuja Nayagi. The Urchavar of this temple is Sri Devanaadha Perumal. Sri Devanaadha Perumal is seen here with Prayoga Chakra on His right hand, which is a rare sight. Usually Hayagreevar is seen along with Sri Lakshmi in many places. But here unusually, He is seen meditating in Yogic posture with his legs folded. Many students visit this temple praying for their good scores in examinations. One can see students coming here with their pens, pencils, hall tickets etc. keep them at the Lord’s feet before taking their exams. Many of these students write their exam roll numbers and wishes to perform well all along the walls. Though the temple administration has announced on the walls, not to scribble on them, no one seems to respect that. Even such lines like “I want to get engineering seat” are seen in many places. Dwajasthambha is made of stone here on which Sri Garuda is seen facing the Lord, towards the sanctum. An Azhinjal tree is present at the northern side of the temple, where people tie a thread or a piece of cloth and pray the Lord for marriage, children and also to fare well in examinations. A beautiful temple, especially granting wishes for students.

<TABLE title="Images of Sri Vishnu and other Hindu Gods" cellSpacing=0 cellPadding=0 width=619 border=0><TBODY><TR height=25><TD title="Free Article, Religious Article" vAlign=center>Sri Vishnu - Vishwaroopa Dharshan </TD></TR><TR><TD vAlign=top width="100%" background=/images/midhrline1.gif height=3 border="0"></TD></TR></TBODY></TABLE><TABLE cellSpacing=0 cellPadding=0 width=622 border=0><TBODY><TR><TD vAlign=top><!-- Pictures of vishnu--> Vishwaroopa Dharshan means showing (or) exposing his original representation in a very big way. Sriman Narayanan has shown his Vishwaroopa Dharshan in various aspects of time to various people. As soon as we think of Vishwaroopa Dharshan, next second we will think of the great Dharshan of Sri Krishnar shown to Arjunan during the Mahabharatha war. Let us now know about this Vishwaroopa Dharshan shown by Sriman Narayanan and also some of the other Dharshans towards various persons. The Great, Vishnu Puranam says that Sriman Narayanan is surrounding this entire world like water, air etc. What we see in this world is the reflection of Sri Vishnu. During the Avathaar of Narasimham, Sriman Narayanan shows his Dharshan as “Sri Narasimhar” to one of his great bhaktan, Prahaladhan. He gives his seva along with Sangu and Chakkaram. Yet another great puranam, the Bhaghavatha puranam explains the greatness of Sri Krishnar as how he gave his Dharshan towards Gajendran, the elephant. Gajendran elephant used to dedicate a flower towards the divine feet of Sriman Narayanan and it did this activity as a daily practice. Likewise, one day a crocodile caught its leg in the pond where it used to pick the flower for Sri Vishnu. Gajendran raised its voice towards Sriman Narayanan as “Aadhi Moolamey” and seeked for help. As a flash, Sriman Narayanan in his Garuda Vahanam came there and killed the crocodile using his Chakkaram and helped the Gajendran. And finally he was blessed by Sriman Narayanan and got the Moksham (Heaven) and this activity is greatly explained as “Gajendra Moksham”. This action of Sri Vishnu clearly explains that his graceful hands will be extended not only for the humans but also for animals too. During the time of Krishnavathar, Sri Krishnar showed his roopams and Dharshan to Various peoples. When he was born in the Prison, he showed is original roopam (as Sri Krishnar) who exactly he is to Vasudevar and Devaki. And in the time of Gurukshetra (Mahabharatha) war, he showed his roopam to all the Panja Pandavas. After Karnan was killed by Arjunan, and as requested by Karnan, Sri Krishnar showed his Vishwaroopa Dharshan to him. As explained in Bhagawad Gita, Sri Krishnar explained the Geethai and about Karma. During that time, Sri Krishnar showed his Vishwaroopa Dharshan to Arjuna and blessed him with his grace to win in the war. So, let us also dedicate our prayers and Bhakti towards Sriman Narayanan and get his grace to attain Salvation (or) Mukthi. </TD></TR></TBODY></TABLE>

<TABLE title="Images of Sri Vishnu and other Hindu Gods" cellSpacing=0 cellPadding=0 width=619 border=0><TBODY><TR height=25><TD title="Free Article, Religious Article" vAlign=center>Sri Vishnu - Vishwaroopa Dharshan </TD></TR><TR><TD vAlign=top width="100%" background=/images/midhrline1.gif height=3 border="0"></TD></TR></TBODY></TABLE><TABLE cellSpacing=0 cellPadding=0 width=622 border=0><TBODY><TR><TD vAlign=top><!-- Pictures of vishnu--> Vishwaroopa Dharshan means showing (or) exposing his original representation in a very big way. Sriman Narayanan has shown his Vishwaroopa Dharshan in various aspects of time to various people. As soon as we think of Vishwaroopa Dharshan, next second we will think of the great Dharshan of Sri Krishnar shown to Arjunan during the Mahabharatha war. Let us now know about this Vishwaroopa Dharshan shown by Sriman Narayanan and also some of the other Dharshans towards various persons. The Great, Vishnu Puranam says that Sriman Narayanan is surrounding this entire world like water, air etc. What we see in this world is the reflection of Sri Vishnu. During the Avathaar of Narasimham, Sriman Narayanan shows his Dharshan as “Sri Narasimhar” to one of his great bhaktan, Prahaladhan. He gives his seva along with Sangu and Chakkaram. Yet another great puranam, the Bhaghavatha puranam explains the greatness of Sri Krishnar as how he gave his Dharshan towards Gajendran, the elephant. Gajendran elephant used to dedicate a flower towards the divine feet of Sriman Narayanan and it did this activity as a daily practice. Likewise, one day a crocodile caught its leg in the pond where it used to pick the flower for Sri Vishnu. Gajendran raised its voice towards Sriman Narayanan as “Aadhi Moolamey” and seeked for help. As a flash, Sriman Narayanan in his Garuda Vahanam came there and killed the crocodile using his Chakkaram and helped the Gajendran. And finally he was blessed by Sriman Narayanan and got the Moksham (Heaven) and this activity is greatly explained as “Gajendra Moksham”. This action of Sri Vishnu clearly explains that his graceful hands will be extended not only for the humans but also for animals too. During the time of Krishnavathar, Sri Krishnar showed his roopams and Dharshan to Various peoples. When he was born in the Prison, he showed is original roopam (as Sri Krishnar) who exactly he is to Vasudevar and Devaki. And in the time of Gurukshetra (Mahabharatha) war, he showed his roopam to all the Panja Pandavas. After Karnan was killed by Arjunan, and as requested by Karnan, Sri Krishnar showed his Vishwaroopa Dharshan to him. As explained in Bhagawad Gita, Sri Krishnar explained the Geethai and about Karma. During that time, Sri Krishnar showed his Vishwaroopa Dharshan to Arjuna and blessed him with his grace to win in the war. So, let us also dedicate our prayers and Bhakti towards Sriman Narayanan and get his grace to attain Salvation (or) Mukthi. </TD></TR></TBODY></TABLE>

<TABLE title="Images of Sri Vishnu and other Hindu Gods" cellSpacing=0 cellPadding=0 width=619 border=0><TBODY><TR height=25><TD title="Free Article, Religious Article" vAlign=center>Sri Vishnu - Vishwaroopa Dharshan </TD></TR><TR><TD vAlign=top width="100%" background=/images/midhrline1.gif height=3 border="0"></TD></TR></TBODY></TABLE><TABLE cellSpacing=0 cellPadding=0 width=622 border=0><TBODY><TR><TD vAlign=top><!-- Pictures of vishnu--> Vishwaroopa Dharshan means showing (or) exposing his original representation in a very big way. Sriman Narayanan has shown his Vishwaroopa Dharshan in various aspects of time to various people. As soon as we think of Vishwaroopa Dharshan, next second we will think of the great Dharshan of Sri Krishnar shown to Arjunan during the Mahabharatha war. Let us now know about this Vishwaroopa Dharshan shown by Sriman Narayanan and also some of the other Dharshans towards various persons. The Great, Vishnu Puranam says that Sriman Narayanan is surrounding this entire world like water, air etc. What we see in this world is the reflection of Sri Vishnu. During the Avathaar of Narasimham, Sriman Narayanan shows his Dharshan as “Sri Narasimhar” to one of his great bhaktan, Prahaladhan. He gives his seva along with Sangu and Chakkaram. Yet another great puranam, the Bhaghavatha puranam explains the greatness of Sri Krishnar as how he gave his Dharshan towards Gajendran, the elephant. Gajendran elephant used to dedicate a flower towards the divine feet of Sriman Narayanan and it did this activity as a daily practice. Likewise, one day a crocodile caught its leg in the pond where it used to pick the flower for Sri Vishnu. Gajendran raised its voice towards Sriman Narayanan as “Aadhi Moolamey” and seeked for help. As a flash, Sriman Narayanan in his Garuda Vahanam came there and killed the crocodile using his Chakkaram and helped the Gajendran. And finally he was blessed by Sriman Narayanan and got the Moksham (Heaven) and this activity is greatly explained as “Gajendra Moksham”. This action of Sri Vishnu clearly explains that his graceful hands will be extended not only for the humans but also for animals too. During the time of Krishnavathar, Sri Krishnar showed his roopams and Dharshan to Various peoples. When he was born in the Prison, he showed is original roopam (as Sri Krishnar) who exactly he is to Vasudevar and Devaki. And in the time of Gurukshetra (Mahabharatha) war, he showed his roopam to all the Panja Pandavas. After Karnan was killed by Arjunan, and as requested by Karnan, Sri Krishnar showed his Vishwaroopa Dharshan to him. As explained in Bhagawad Gita, Sri Krishnar explained the Geethai and about Karma. During that time, Sri Krishnar showed his Vishwaroopa Dharshan to Arjuna and blessed him with his grace to win in the war. So, let us also dedicate our prayers and Bhakti towards Sriman Narayanan and get his grace to attain Salvation (or) Mukthi. </TD></TR></TBODY></TABLE>

Saubhagya Lakshmi Upanishad Om ! Speech is rooted in my thought (mind) and my thought is rooted in my speech. Be manifest, patent, to me; be ye two, for me, the lynch-pins of the Veda. Let not Vedic lore desert me. With this mastered lore, I join day with night. I shall speak what is right; I shall speak what is true. Let that protect me; let that protect the speaker. Let that protect me. Let that protect the speaker, protect the speaker ! Om ! Peace ! Peace ! Peace ! I-1: Then the Gods said to the Lord: Lord ! Expound for us the science of the Goddess of Prosperity. I-2: The Lord, the primeval Narayana, replied: Be it so. With intent minds, all of you Gods, listen ! With the aid of the fifteen verses beginning with the verse ‘hiranyavarnam’ (of the hue of gold), etc., meditate on the four-armed Sri (the Goddess of Prosperity), whose form is that of the Fourth, who is beyond the Fourth, who is supreme over all, who is present in all consecrated seats, and who is encircled by the divinities of the seats, major and minor. I-3: Now, the seers of the hymn on Sri consisting of fifteen verses are Ananda, Kardama, Chiklita and Indirasuta. Of the first verse, the seer is Sri. Of the (next) fourteen verses, the seers are Ananda etc. Of the first three verses, ‘hiranyavarnam’, etc., the metre is Anustubh. Of the verse ‘kamso’smi’, the metre is brihati, of the two others Tristubh (is the metre); of the next eight the metre is Anustubh. Of the remainder, the metre is Prastarapankti. The divinity is the Fire which is Sri. The seed is ‘hiranyavarnam’. The power is ‘kamso’smi’. The consecration of the limbs is (effected) with the words hiranmaya chandra rajatasraja hiranyasraja hiranya hiranyavarna, beginning with Om, ending with Namah (i.e. salutation), and having the nouns declined in the dative case. Next (follows) the consecration of the limbs with the triads of faces. With the verses of the Srisukta themselves consecrate, in order, the head, the eyes, the ears, the nose, the face, the neck, the two arms, the heart, the navel, the privies, the thighs, the knees and the shanks. I-4: Seated in the spotless lotus Coloured as its pollen heaps Bearing in her lotus palms Lotus pair and symbolled promise Of fear dispelled and boons bestowed; With jewelled crown and ornaments diverse Wondrously adorned – Let Sri, Mother of the world entire, Promote our fortunes ever. I-5: Her seat: With the goal kept in view, set down in the pericarp the seed-syllable’ of Sri; and in the eight-petalled, twelve-petalled, and sixteen-petalled lotuses, the half verses of the Srisukta (hymn on Sri); outside it (the sixteen-petalled lotus), (set down) the verse ‘yah sucih’, etc., together with the alphabet (from a to la); (and outside, and all around) set down the ‘seed-syllable’ of Sri. Also, draw the ten limbs of the diagram. Then invoke the Goddess Sri. I-6: With the limbs (e.g. ‘SRAN salutation to the heart’), the first encasing (is accomplished); with Padma, etc., the second encasing; with the mantras of the Lords of the world, the third; with those of their weapons, the fourth encasing. With the hymn of Sri, invocations, etc., (must be made). Sixteen thousand utterances (of the hymn must be made). I-7: Of the monosyllabic incantation of Rama, the Goddess of Prosperity, the seer, metre and deity are Bhrigu, Nicird-Gayatri and Sri. The power of the seed is SAM. The six limbs are SRIM, etc. I-8: Abiding in the lotus, lotus-eyed, Her home Sri Padmanabha’s breast; Her hands of lotus pair uphold, And surety of gifts and fear dissolved. Shining like to burnished gold Bathed in waters held in jars By trunks of elephant pair agleam Like white and spotless clouds; Her crown with clustered gems bedecked In silk exceeding pure enrobed With sweet unguents anointed May Sri our welfare still promote. I-9: Her seat: The seat of Rama (the Goddess of Prosperity] consists of eight petals, three circles, divisions comprising twelve houses, and four sides. In the pericarp (are inscribed) the seed of Sri, keeping the goal in view. Worship the nine powers with the words ‘prosperity’, ‘elevation’, ‘glory’, ‘creation’, ‘honour’, ‘humility’, ‘individuality’, ‘upliftment’, and ‘welfare’ in the dative case, each having Om in the beginning and Namah (salutation) in the end. I-10: The first encasing is done with the limbs; the second with Vasudeva, etc.; the third with Balaki, etc.; the fourth with Indra, etc. The utterance (of the incantation has to be repeated) twelve lakhs of times. I-11: Sri Lakshmi, the giver of boons, the spouse of Vishnu, the donor of wealth, of golden form, is decked with a garland of gold, and a chaplet of silver. She has the sheen of gold, is in a fortress of gold, and dwells in the lotus. She holds a lotus in her hand and loves the lotus. The pearl adorns her. She is the moon-goddess and the sun-goddess, is fond of bilva leaves and is mighty. She is enjoyment, release, prosperity, increase, true increase, the ploughing (and the) development. She is the giver of wealth and the mistress of wealth. She is faith, rich in enjoyments, the giver of enjoyments, the upholder, the ordainer – these and similar terms in the dative case, with Om in the beginning and Namah in the end, are the mantras. The seat has eight limbs with the monosyllable inscribed on it. A lakh (in number) are the utterances (of the incantations). The proposition is (made with) a tenth (of the lakh). The oblation is (made with) a hundredth part. The gratification of the twice-born is (won with) a thousandth part. I-12: Adeptship in the science of Sri is reserved for those who are free from desires; never for those who cherish desires. II-1: Then the gods said to Him: Expound the principle indicated by the fourth (i.e. the final) Maya. ‘Be it so’, said He: Yoga through yoga must be known; From yoga, yoga does increase; Who through yoga is ever alert, That Yogin long delights therein. II-2: Awake from sleep, eating but little When food consumed is digested aright, At ease be seated in a spot secluded, Untroubled by pests, ever free of desire – Such is effort. Else restrain the breath And stray not from the path of practice. II-3: Filling the mouth with breath, and in Fire’s seat Drawing the down-breath, there arresting, With fingers six of hands, from thumbs commencing Stopping the ears, eyes and nostrils, too, Yogins behold along this way The inner light; their minds wrapt in the course Of varied musings on the sacred Om. II-4: Ears, mouth, eyes and nostrils must, perforce, Be by yoga stopped; Clear and flawless then is heard the note In cleansed Susumna’s channel. II-5: In Anahata, then, Resonant with strange notes, a sound is heard. Sacred becomes the yogin’s body; thus With splendour filled and odour heavenly He is ill no longer; II-6: His heart is filled; When heart-space resounds, a Yogin he Becomes; snapping the second knot, flows At once the breath to middle region. II-7: Poised in lotus seat and others, too, Firm established must the Yogin be. The knot of Vishnu, then rent asunder Delight wells up supreme. II-8: Beyond Anahata, ‘the unstruck note’, Rises the drum’s resounding sound; With energy, piercing Rudra’s knot The maddala’s note is heard. II-9: The vital breath moves on to Largest Space, The sure abode of all perfections; thence, Ignoring mind’s delight, the breath pervades All yogic seats. II-10: Yoga achieved, the all-pervading sound Tinkles and hence is ‘the tinkler’ styled. Then, integrated, the mind is adored Of sages like Sanaka and the rest. II-11: Identifying the finite with the infinite, The fragments with the Whole, one meditates On the vast Source; thus fulfilment found One immortal becomes. II-12: Through unity with Self, prevent contact With others; so too, through Self’s being Oppose ought else’s self; thus, becoming Truth supreme, of all dualities free, Supreme is one for ever. II-13: Renounce the sense of I; yea, Of this world, of appearance so unlike. Never again is sorrow for the sage, Rooted in Truth transcendent. II-14: Like salt in water melted and fused, So self and mind in oneness are blended. That concentration is styled. II-15: Breath dwindles and mind dissolves And Bliss homogeneous is found. This is concentration. II-16: Fusion of lower and higher selves Free from all imaginings, Is styled concentration. II-17: Rid of the light of wakefulness, And of the mind that dreams; Rid of sleep that knows none other, Free of all that causes pain; Total void without reflections – Such is concentration. II-18: Through ceaseless concentrated sight When thought of body there is nought; Then unstirring Self is realized – This, concentration is called. II-19: Whithersoever the mind wanders There, just there, is the prime abode; There, just there, is supreme Brahman That abides alike everywhere. III-1: Next, the gods said to Him: Teach us how to discern the nine wheels. ‘Be it similarly’, said He: At the base is the wheel of Brahman shaped like a threefold circle of waves. In that root is a power. One should meditate on it in the form of fire. Just there is the seat in the form of desires; it yields the objects of all desires. Such is the basic wheel. III-2: The second is the wheel of Svadhisthana; it has six petals. In the centre of it is a west-faced phallus. One should meditate on it as resembling a sprout of coral. Right there is the ‘seat of the girdle’, yielding the power to attract the world. III-3: The third is the wheel of the navel, a wide whirlpool with a form crooked like a serpent’s. Meditate in its centre on the ‘serpent power’, effulgent like a crore of rising suns and resembling lightning. It has the power of competence and yields all perfections. It is the wheel (called) Manipuraka. III-4: The wheel of the heart has eight petals and it faces below. In its centre, on the phallus of light, one should meditate. The symbol (of the divine Power), here, is the swan. She is beloved of all and enchants all the worlds. III-5: The wheel of the throat (extends over) the breadth of four fingers. There on the left is Ida, the moon-nerve; on the right is Pingala, the sun-nerve. In its centre, on Susumna of fair colour, one should meditate. Who knows thus becomes the donor of the perfection of Anahata (‘the unstruck note’). III-6: The wheel of the palate: There flows the immortal elixir; the image of the tiny bell is in the orifice whence is suspended ‘the royal tooth’ (the uvula) the tenth opening. One should meditate on the void there. The dissolution of the mind-stuff takes place. III-7: The seventh, the wheel of the brow, is of the measure of the thumb. There, on the eye of knowledge, shaped like a tongue of flame, one should meditate. That is the root of the skull, the wheel of Ajna, the giver of power over words. III-8: The Brahman-orifice is the wheel of nirvana. There should one meditate on the opening shaped like a thread of smoke, thinner than a needle. There is the seat of meshes, the yielder of release. Therefore, it is the wheel of supreme Brahman. III-9: The ninth is the wheel of space. There is the lotus with sixteen petals, facing upwards. Its pericarp in the middle is shaped like the '‘riple peaks'’(the centre of the eyebrows). In its centre one should meditate on the upgoing power, the supreme void. There indeed is the seat of the ‘full mount’, the instrument of fulfilment of all desires. III-10: Whoso constantly studies this Upanishad is purified by fire and by air; he comes in possession of all wealth, grains, good sons, wife, horses, lands, elephants, animals, she-buffaloes, female attendants, yoga, and knowledge. No more does he return. Such is the mystic doctrine. Om ! Speech is rooted in my thought (mind) and my thought is rooted in my speech. Be manifest, patent, to me; be ye two, for me, the lynch-pins of the Veda. Let not Vedic lore desert me. With this mastered lore, I join day with night. I shall speak what is right; I shall speak what is true. Let that protect me; let that protect the speaker. Let that protect me. Let that protect the speaker, protect the speaker ! Om ! Peace ! Peace ! Peace ! Here ends the Saubhagya-Lakshmi Upanishad, included in the Rig-Veda.

Saubhagya Lakshmi Upanishad Om ! Speech is rooted in my thought (mind) and my thought is rooted in my speech. Be manifest, patent, to me; be ye two, for me, the lynch-pins of the Veda. Let not Vedic lore desert me. With this mastered lore, I join day with night. I shall speak what is right; I shall speak what is true. Let that protect me; let that protect the speaker. Let that protect me. Let that protect the speaker, protect the speaker ! Om ! Peace ! Peace ! Peace ! I-1: Then the Gods said to the Lord: Lord ! Expound for us the science of the Goddess of Prosperity. I-2: The Lord, the primeval Narayana, replied: Be it so. With intent minds, all of you Gods, listen ! With the aid of the fifteen verses beginning with the verse ‘hiranyavarnam’ (of the hue of gold), etc., meditate on the four-armed Sri (the Goddess of Prosperity), whose form is that of the Fourth, who is beyond the Fourth, who is supreme over all, who is present in all consecrated seats, and who is encircled by the divinities of the seats, major and minor. I-3: Now, the seers of the hymn on Sri consisting of fifteen verses are Ananda, Kardama, Chiklita and Indirasuta. Of the first verse, the seer is Sri. Of the (next) fourteen verses, the seers are Ananda etc. Of the first three verses, ‘hiranyavarnam’, etc., the metre is Anustubh. Of the verse ‘kamso’smi’, the metre is brihati, of the two others Tristubh (is the metre); of the next eight the metre is Anustubh. Of the remainder, the metre is Prastarapankti. The divinity is the Fire which is Sri. The seed is ‘hiranyavarnam’. The power is ‘kamso’smi’. The consecration of the limbs is (effected) with the words hiranmaya chandra rajatasraja hiranyasraja hiranya hiranyavarna, beginning with Om, ending with Namah (i.e. salutation), and having the nouns declined in the dative case. Next (follows) the consecration of the limbs with the triads of faces. With the verses of the Srisukta themselves consecrate, in order, the head, the eyes, the ears, the nose, the face, the neck, the two arms, the heart, the navel, the privies, the thighs, the knees and the shanks. I-4: Seated in the spotless lotus Coloured as its pollen heaps Bearing in her lotus palms Lotus pair and symbolled promise Of fear dispelled and boons bestowed; With jewelled crown and ornaments diverse Wondrously adorned – Let Sri, Mother of the world entire, Promote our fortunes ever. I-5: Her seat: With the goal kept in view, set down in the pericarp the seed-syllable’ of Sri; and in the eight-petalled, twelve-petalled, and sixteen-petalled lotuses, the half verses of the Srisukta (hymn on Sri); outside it (the sixteen-petalled lotus), (set down) the verse ‘yah sucih’, etc., together with the alphabet (from a to la); (and outside, and all around) set down the ‘seed-syllable’ of Sri. Also, draw the ten limbs of the diagram. Then invoke the Goddess Sri. I-6: With the limbs (e.g. ‘SRAN salutation to the heart’), the first encasing (is accomplished); with Padma, etc., the second encasing; with the mantras of the Lords of the world, the third; with those of their weapons, the fourth encasing. With the hymn of Sri, invocations, etc., (must be made). Sixteen thousand utterances (of the hymn must be made). I-7: Of the monosyllabic incantation of Rama, the Goddess of Prosperity, the seer, metre and deity are Bhrigu, Nicird-Gayatri and Sri. The power of the seed is SAM. The six limbs are SRIM, etc. I-8: Abiding in the lotus, lotus-eyed, Her home Sri Padmanabha’s breast; Her hands of lotus pair uphold, And surety of gifts and fear dissolved. Shining like to burnished gold Bathed in waters held in jars By trunks of elephant pair agleam Like white and spotless clouds; Her crown with clustered gems bedecked In silk exceeding pure enrobed With sweet unguents anointed May Sri our welfare still promote. I-9: Her seat: The seat of Rama (the Goddess of Prosperity] consists of eight petals, three circles, divisions comprising twelve houses, and four sides. In the pericarp (are inscribed) the seed of Sri, keeping the goal in view. Worship the nine powers with the words ‘prosperity’, ‘elevation’, ‘glory’, ‘creation’, ‘honour’, ‘humility’, ‘individuality’, ‘upliftment’, and ‘welfare’ in the dative case, each having Om in the beginning and Namah (salutation) in the end. I-10: The first encasing is done with the limbs; the second with Vasudeva, etc.; the third with Balaki, etc.; the fourth with Indra, etc. The utterance (of the incantation has to be repeated) twelve lakhs of times. I-11: Sri Lakshmi, the giver of boons, the spouse of Vishnu, the donor of wealth, of golden form, is decked with a garland of gold, and a chaplet of silver. She has the sheen of gold, is in a fortress of gold, and dwells in the lotus. She holds a lotus in her hand and loves the lotus. The pearl adorns her. She is the moon-goddess and the sun-goddess, is fond of bilva leaves and is mighty. She is enjoyment, release, prosperity, increase, true increase, the ploughing (and the) development. She is the giver of wealth and the mistress of wealth. She is faith, rich in enjoyments, the giver of enjoyments, the upholder, the ordainer – these and similar terms in the dative case, with Om in the beginning and Namah in the end, are the mantras. The seat has eight limbs with the monosyllable inscribed on it. A lakh (in number) are the utterances (of the incantations). The proposition is (made with) a tenth (of the lakh). The oblation is (made with) a hundredth part. The gratification of the twice-born is (won with) a thousandth part. I-12: Adeptship in the science of Sri is reserved for those who are free from desires; never for those who cherish desires. II-1: Then the gods said to Him: Expound the principle indicated by the fourth (i.e. the final) Maya. ‘Be it so’, said He: Yoga through yoga must be known; From yoga, yoga does increase; Who through yoga is ever alert, That Yogin long delights therein. II-2: Awake from sleep, eating but little When food consumed is digested aright, At ease be seated in a spot secluded, Untroubled by pests, ever free of desire – Such is effort. Else restrain the breath And stray not from the path of practice. II-3: Filling the mouth with breath, and in Fire’s seat Drawing the down-breath, there arresting, With fingers six of hands, from thumbs commencing Stopping the ears, eyes and nostrils, too, Yogins behold along this way The inner light; their minds wrapt in the course Of varied musings on the sacred Om. II-4: Ears, mouth, eyes and nostrils must, perforce, Be by yoga stopped; Clear and flawless then is heard the note In cleansed Susumna’s channel. II-5: In Anahata, then, Resonant with strange notes, a sound is heard. Sacred becomes the yogin’s body; thus With splendour filled and odour heavenly He is ill no longer; II-6: His heart is filled; When heart-space resounds, a Yogin he Becomes; snapping the second knot, flows At once the breath to middle region. II-7: Poised in lotus seat and others, too, Firm established must the Yogin be. The knot of Vishnu, then rent asunder Delight wells up supreme. II-8: Beyond Anahata, ‘the unstruck note’, Rises the drum’s resounding sound; With energy, piercing Rudra’s knot The maddala’s note is heard. II-9: The vital breath moves on to Largest Space, The sure abode of all perfections; thence, Ignoring mind’s delight, the breath pervades All yogic seats. II-10: Yoga achieved, the all-pervading sound Tinkles and hence is ‘the tinkler’ styled. Then, integrated, the mind is adored Of sages like Sanaka and the rest. II-11: Identifying the finite with the infinite, The fragments with the Whole, one meditates On the vast Source; thus fulfilment found One immortal becomes. II-12: Through unity with Self, prevent contact With others; so too, through Self’s being Oppose ought else’s self; thus, becoming Truth supreme, of all dualities free, Supreme is one for ever. II-13: Renounce the sense of I; yea, Of this world, of appearance so unlike. Never again is sorrow for the sage, Rooted in Truth transcendent. II-14: Like salt in water melted and fused, So self and mind in oneness are blended. That concentration is styled. II-15: Breath dwindles and mind dissolves And Bliss homogeneous is found. This is concentration. II-16: Fusion of lower and higher selves Free from all imaginings, Is styled concentration. II-17: Rid of the light of wakefulness, And of the mind that dreams; Rid of sleep that knows none other, Free of all that causes pain; Total void without reflections – Such is concentration. II-18: Through ceaseless concentrated sight When thought of body there is nought; Then unstirring Self is realized – This, concentration is called. II-19: Whithersoever the mind wanders There, just there, is the prime abode; There, just there, is supreme Brahman That abides alike everywhere. III-1: Next, the gods said to Him: Teach us how to discern the nine wheels. ‘Be it similarly’, said He: At the base is the wheel of Brahman shaped like a threefold circle of waves. In that root is a power. One should meditate on it in the form of fire. Just there is the seat in the form of desires; it yields the objects of all desires. Such is the basic wheel. III-2: The second is the wheel of Svadhisthana; it has six petals. In the centre of it is a west-faced phallus. One should meditate on it as resembling a sprout of coral. Right there is the ‘seat of the girdle’, yielding the power to attract the world. III-3: The third is the wheel of the navel, a wide whirlpool with a form crooked like a serpent’s. Meditate in its centre on the ‘serpent power’, effulgent like a crore of rising suns and resembling lightning. It has the power of competence and yields all perfections. It is the wheel (called) Manipuraka. III-4: The wheel of the heart has eight petals and it faces below. In its centre, on the phallus of light, one should meditate. The symbol (of the divine Power), here, is the swan. She is beloved of all and enchants all the worlds. III-5: The wheel of the throat (extends over) the breadth of four fingers. There on the left is Ida, the moon-nerve; on the right is Pingala, the sun-nerve. In its centre, on Susumna of fair colour, one should meditate. Who knows thus becomes the donor of the perfection of Anahata (‘the unstruck note’). III-6: The wheel of the palate: There flows the immortal elixir; the image of the tiny bell is in the orifice whence is suspended ‘the royal tooth’ (the uvula) the tenth opening. One should meditate on the void there. The dissolution of the mind-stuff takes place. III-7: The seventh, the wheel of the brow, is of the measure of the thumb. There, on the eye of knowledge, shaped like a tongue of flame, one should meditate. That is the root of the skull, the wheel of Ajna, the giver of power over words. III-8: The Brahman-orifice is the wheel of nirvana. There should one meditate on the opening shaped like a thread of smoke, thinner than a needle. There is the seat of meshes, the yielder of release. Therefore, it is the wheel of supreme Brahman. III-9: The ninth is the wheel of space. There is the lotus with sixteen petals, facing upwards. Its pericarp in the middle is shaped like the '‘riple peaks'’(the centre of the eyebrows). In its centre one should meditate on the upgoing power, the supreme void. There indeed is the seat of the ‘full mount’, the instrument of fulfilment of all desires. III-10: Whoso constantly studies this Upanishad is purified by fire and by air; he comes in possession of all wealth, grains, good sons, wife, horses, lands, elephants, animals, she-buffaloes, female attendants, yoga, and knowledge. No more does he return. Such is the mystic doctrine. Om ! Speech is rooted in my thought (mind) and my thought is rooted in my speech. Be manifest, patent, to me; be ye two, for me, the lynch-pins of the Veda. Let not Vedic lore desert me. With this mastered lore, I join day with night. I shall speak what is right; I shall speak what is true. Let that protect me; let that protect the speaker. Let that protect me. Let that protect the speaker, protect the speaker ! Om ! Peace ! Peace ! Peace ! Here ends the Saubhagya-Lakshmi Upanishad, included in the Rig-Veda.

Saubhagya Lakshmi Upanishad Om ! Speech is rooted in my thought (mind) and my thought is rooted in my speech. Be manifest, patent, to me; be ye two, for me, the lynch-pins of the Veda. Let not Vedic lore desert me. With this mastered lore, I join day with night. I shall speak what is right; I shall speak what is true. Let that protect me; let that protect the speaker. Let that protect me. Let that protect the speaker, protect the speaker ! Om ! Peace ! Peace ! Peace ! I-1: Then the Gods said to the Lord: Lord ! Expound for us the science of the Goddess of Prosperity. I-2: The Lord, the primeval Narayana, replied: Be it so. With intent minds, all of you Gods, listen ! With the aid of the fifteen verses beginning with the verse ‘hiranyavarnam’ (of the hue of gold), etc., meditate on the four-armed Sri (the Goddess of Prosperity), whose form is that of the Fourth, who is beyond the Fourth, who is supreme over all, who is present in all consecrated seats, and who is encircled by the divinities of the seats, major and minor. I-3: Now, the seers of the hymn on Sri consisting of fifteen verses are Ananda, Kardama, Chiklita and Indirasuta. Of the first verse, the seer is Sri. Of the (next) fourteen verses, the seers are Ananda etc. Of the first three verses, ‘hiranyavarnam’, etc., the metre is Anustubh. Of the verse ‘kamso’smi’, the metre is brihati, of the two others Tristubh (is the metre); of the next eight the metre is Anustubh. Of the remainder, the metre is Prastarapankti. The divinity is the Fire which is Sri. The seed is ‘hiranyavarnam’. The power is ‘kamso’smi’. The consecration of the limbs is (effected) with the words hiranmaya chandra rajatasraja hiranyasraja hiranya hiranyavarna, beginning with Om, ending with Namah (i.e. salutation), and having the nouns declined in the dative case. Next (follows) the consecration of the limbs with the triads of faces. With the verses of the Srisukta themselves consecrate, in order, the head, the eyes, the ears, the nose, the face, the neck, the two arms, the heart, the navel, the privies, the thighs, the knees and the shanks. I-4: Seated in the spotless lotus Coloured as its pollen heaps Bearing in her lotus palms Lotus pair and symbolled promise Of fear dispelled and boons bestowed; With jewelled crown and ornaments diverse Wondrously adorned – Let Sri, Mother of the world entire, Promote our fortunes ever. I-5: Her seat: With the goal kept in view, set down in the pericarp the seed-syllable’ of Sri; and in the eight-petalled, twelve-petalled, and sixteen-petalled lotuses, the half verses of the Srisukta (hymn on Sri); outside it (the sixteen-petalled lotus), (set down) the verse ‘yah sucih’, etc., together with the alphabet (from a to la); (and outside, and all around) set down the ‘seed-syllable’ of Sri. Also, draw the ten limbs of the diagram. Then invoke the Goddess Sri. I-6: With the limbs (e.g. ‘SRAN salutation to the heart’), the first encasing (is accomplished); with Padma, etc., the second encasing; with the mantras of the Lords of the world, the third; with those of their weapons, the fourth encasing. With the hymn of Sri, invocations, etc., (must be made). Sixteen thousand utterances (of the hymn must be made). I-7: Of the monosyllabic incantation of Rama, the Goddess of Prosperity, the seer, metre and deity are Bhrigu, Nicird-Gayatri and Sri. The power of the seed is SAM. The six limbs are SRIM, etc. I-8: Abiding in the lotus, lotus-eyed, Her home Sri Padmanabha’s breast; Her hands of lotus pair uphold, And surety of gifts and fear dissolved. Shining like to burnished gold Bathed in waters held in jars By trunks of elephant pair agleam Like white and spotless clouds; Her crown with clustered gems bedecked In silk exceeding pure enrobed With sweet unguents anointed May Sri our welfare still promote. I-9: Her seat: The seat of Rama (the Goddess of Prosperity] consists of eight petals, three circles, divisions comprising twelve houses, and four sides. In the pericarp (are inscribed) the seed of Sri, keeping the goal in view. Worship the nine powers with the words ‘prosperity’, ‘elevation’, ‘glory’, ‘creation’, ‘honour’, ‘humility’, ‘individuality’, ‘upliftment’, and ‘welfare’ in the dative case, each having Om in the beginning and Namah (salutation) in the end. I-10: The first encasing is done with the limbs; the second with Vasudeva, etc.; the third with Balaki, etc.; the fourth with Indra, etc. The utterance (of the incantation has to be repeated) twelve lakhs of times. I-11: Sri Lakshmi, the giver of boons, the spouse of Vishnu, the donor of wealth, of golden form, is decked with a garland of gold, and a chaplet of silver. She has the sheen of gold, is in a fortress of gold, and dwells in the lotus. She holds a lotus in her hand and loves the lotus. The pearl adorns her. She is the moon-goddess and the sun-goddess, is fond of bilva leaves and is mighty. She is enjoyment, release, prosperity, increase, true increase, the ploughing (and the) development. She is the giver of wealth and the mistress of wealth. She is faith, rich in enjoyments, the giver of enjoyments, the upholder, the ordainer – these and similar terms in the dative case, with Om in the beginning and Namah in the end, are the mantras. The seat has eight limbs with the monosyllable inscribed on it. A lakh (in number) are the utterances (of the incantations). The proposition is (made with) a tenth (of the lakh). The oblation is (made with) a hundredth part. The gratification of the twice-born is (won with) a thousandth part. I-12: Adeptship in the science of Sri is reserved for those who are free from desires; never for those who cherish desires. II-1: Then the gods said to Him: Expound the principle indicated by the fourth (i.e. the final) Maya. ‘Be it so’, said He: Yoga through yoga must be known; From yoga, yoga does increase; Who through yoga is ever alert, That Yogin long delights therein. II-2: Awake from sleep, eating but little When food consumed is digested aright, At ease be seated in a spot secluded, Untroubled by pests, ever free of desire – Such is effort. Else restrain the breath And stray not from the path of practice. II-3: Filling the mouth with breath, and in Fire’s seat Drawing the down-breath, there arresting, With fingers six of hands, from thumbs commencing Stopping the ears, eyes and nostrils, too, Yogins behold along this way The inner light; their minds wrapt in the course Of varied musings on the sacred Om. II-4: Ears, mouth, eyes and nostrils must, perforce, Be by yoga stopped; Clear and flawless then is heard the note In cleansed Susumna’s channel. II-5: In Anahata, then, Resonant with strange notes, a sound is heard. Sacred becomes the yogin’s body; thus With splendour filled and odour heavenly He is ill no longer; II-6: His heart is filled; When heart-space resounds, a Yogin he Becomes; snapping the second knot, flows At once the breath to middle region. II-7: Poised in lotus seat and others, too, Firm established must the Yogin be. The knot of Vishnu, then rent asunder Delight wells up supreme. II-8: Beyond Anahata, ‘the unstruck note’, Rises the drum’s resounding sound; With energy, piercing Rudra’s knot The maddala’s note is heard. II-9: The vital breath moves on to Largest Space, The sure abode of all perfections; thence, Ignoring mind’s delight, the breath pervades All yogic seats. II-10: Yoga achieved, the all-pervading sound Tinkles and hence is ‘the tinkler’ styled. Then, integrated, the mind is adored Of sages like Sanaka and the rest. II-11: Identifying the finite with the infinite, The fragments with the Whole, one meditates On the vast Source; thus fulfilment found One immortal becomes. II-12: Through unity with Self, prevent contact With others; so too, through Self’s being Oppose ought else’s self; thus, becoming Truth supreme, of all dualities free, Supreme is one for ever. II-13: Renounce the sense of I; yea, Of this world, of appearance so unlike. Never again is sorrow for the sage, Rooted in Truth transcendent. II-14: Like salt in water melted and fused, So self and mind in oneness are blended. That concentration is styled. II-15: Breath dwindles and mind dissolves And Bliss homogeneous is found. This is concentration. II-16: Fusion of lower and higher selves Free from all imaginings, Is styled concentration. II-17: Rid of the light of wakefulness, And of the mind that dreams; Rid of sleep that knows none other, Free of all that causes pain; Total void without reflections – Such is concentration. II-18: Through ceaseless concentrated sight When thought of body there is nought; Then unstirring Self is realized – This, concentration is called. II-19: Whithersoever the mind wanders There, just there, is the prime abode; There, just there, is supreme Brahman That abides alike everywhere. III-1: Next, the gods said to Him: Teach us how to discern the nine wheels. ‘Be it similarly’, said He: At the base is the wheel of Brahman shaped like a threefold circle of waves. In that root is a power. One should meditate on it in the form of fire. Just there is the seat in the form of desires; it yields the objects of all desires. Such is the basic wheel. III-2: The second is the wheel of Svadhisthana; it has six petals. In the centre of it is a west-faced phallus. One should meditate on it as resembling a sprout of coral. Right there is the ‘seat of the girdle’, yielding the power to attract the world. III-3: The third is the wheel of the navel, a wide whirlpool with a form crooked like a serpent’s. Meditate in its centre on the ‘serpent power’, effulgent like a crore of rising suns and resembling lightning. It has the power of competence and yields all perfections. It is the wheel (called) Manipuraka. III-4: The wheel of the heart has eight petals and it faces below. In its centre, on the phallus of light, one should meditate. The symbol (of the divine Power), here, is the swan. She is beloved of all and enchants all the worlds. III-5: The wheel of the throat (extends over) the breadth of four fingers. There on the left is Ida, the moon-nerve; on the right is Pingala, the sun-nerve. In its centre, on Susumna of fair colour, one should meditate. Who knows thus becomes the donor of the perfection of Anahata (‘the unstruck note’). III-6: The wheel of the palate: There flows the immortal elixir; the image of the tiny bell is in the orifice whence is suspended ‘the royal tooth’ (the uvula) the tenth opening. One should meditate on the void there. The dissolution of the mind-stuff takes place. III-7: The seventh, the wheel of the brow, is of the measure of the thumb. There, on the eye of knowledge, shaped like a tongue of flame, one should meditate. That is the root of the skull, the wheel of Ajna, the giver of power over words. III-8: The Brahman-orifice is the wheel of nirvana. There should one meditate on the opening shaped like a thread of smoke, thinner than a needle. There is the seat of meshes, the yielder of release. Therefore, it is the wheel of supreme Brahman. III-9: The ninth is the wheel of space. There is the lotus with sixteen petals, facing upwards. Its pericarp in the middle is shaped like the '‘riple peaks'’(the centre of the eyebrows). In its centre one should meditate on the upgoing power, the supreme void. There indeed is the seat of the ‘full mount’, the instrument of fulfilment of all desires. III-10: Whoso constantly studies this Upanishad is purified by fire and by air; he comes in possession of all wealth, grains, good sons, wife, horses, lands, elephants, animals, she-buffaloes, female attendants, yoga, and knowledge. No more does he return. Such is the mystic doctrine. Om ! Speech is rooted in my thought (mind) and my thought is rooted in my speech. Be manifest, patent, to me; be ye two, for me, the lynch-pins of the Veda. Let not Vedic lore desert me. With this mastered lore, I join day with night. I shall speak what is right; I shall speak what is true. Let that protect me; let that protect the speaker. Let that protect me. Let that protect the speaker, protect the speaker ! Om ! Peace ! Peace ! Peace ! Here ends the Saubhagya-Lakshmi Upanishad, included in the Rig-Veda.