gokulkr

SrI kAmAsikAshTakam. This stotram is about SrI nar*simha mUrti in the divya kshetram in kA~nci by name vELukkai or veL irukkai. vEL in tamizh means "by One's own will"; irukkai means to be seated or to be located. Since perumAL made this His place by His own will, the place is called tiru vEL irukkai. The samskr*t name of this stotram echoes the same meaning - kAma - by His own will, AsikA - being seated, ashTakam - consisting of 8 Sloka-s. PerumAL's name here is kAmAsikA narasimhan. svAmi deSikan refers to this emperumAn as kAmAsikA harih and kAmAsikA kesarih in this stotram. In tiruvELukkai, bhagavAn is in the yoga narasimha form and is seated in the yogic posture of parya~nka bandha. He has three eyes in His narasimha form in this kshetra. svAmi deSikan points out that His being seated in the yogic posture of parya~nka bandham suggests that He is seated with the determination to help all His devotees (Slokam 4), and chose this posture in order to give live instruction to all of us on how to perform yoga in order to attain Him (Slokam 5 - prAyeNa praNipedushAm prabhurasau yogam nijam Sikshayan). Even though the point should have been obvious, it is worth pointing out that the AcArya's stotra-s, in addition to praising bhagavAn and giving us an easy way of chanting His guNa-s, seem to have as one of their objectives the propagation of the basic tenets of SrIvaishNavism by repeatedly re-emphasizing and re-stating them in storam after stotram. Thus we see in this storam also svAmi deSikan bring out out several basic aspects of his and our pUrvAcAryas' teachings. These are: 1. He is the object of the uttara bhAga (final part) of the veda-s, viz. the upanishad-s (Slokam 1). 2. bhagavAn is the only one who can remove our tApa-traya-s. These tApa-s are referred to by svAmi deSikan in SaraNAgati dIpikA Slokam 23 - tApatryeNa vihatim na bhajanti santah etc. In the current Slokam, svAmi deSikan prays to kAmAsikA harih, the perumAL of this keshetram, to burn the three tApas-s that result from samsAra with his three eyes (the sun, the moon, and agni). The tApa-s are: a) AdhyAtmikam - belonging to to the individual, such as headache, cold, anger, desire, fear, etc. b) Adhi bhaudikam --those resulting from other bhUta-s such as the birds, animals, other people etc., and c) Adhi daivikam - those resulting from devatA-s such as from the wind, sun, rain, etc. 3. He appears in His arcA mUrti form in many of these divya-kshetra-s out of His sheer Mercy towards us, just so that He is easily accessible to us. It is as if bhagavAn gave up the great regard for SrI viakuNTha vAsam (vimukta vaikunTha bahumatim) so that He can be a nitya vAsi in this beautiful kshetram and be accessible to all of us (Slokam 3). His vibhava incarnations are for the purpose of destroying His enemies and protecting His devotees. Thus, in His narasimha incarnation, He came to protect prhalAda and other devotees from hiraNyakaSipu. This is one of the rahasya-s of His incarnations. This is explained by svAmi deSikan in SaraNAgati dIpikA Slokam 17 (AtmIya rakshaNa, vipaksha vinASanArthaih). In the current stotram, he praises this aspect of bhagavAn and seeks His protection. He has the anubhavam of kAmAsikA narasimhan's hands fighting with each other in their desire to perform this function (aham prathamikA mithah prakaTita AhavAh bAhavah - Slokam 6). 4. bhagavAn is the only true relative we all have (bandhum akhilasya jantoh). All the other relatives such as father, mother, etc. are only transient relatives, and are related this way purely because of our mutual karma-s (Slokam 4). 5. bhagavAn is the one who assigns functions to, and controls, all the other devatA-s so that they perform their assigned duties without violation (sva-sthAneshu marud-gaNAn niyamayan - Slokam 5). This has been referred by svAmi deSikan in abhIti stavam Slokam 4 also (marut taraNi pAvaka tridaSa nAtha kAlAdayah svakr*tyam adhikurvate tadaparAdhato bibhyatah). bhagavAn is also the One who controls all our indriya-s (svAdhIna sarvendriyah). His nAma of hr*shIkeSa signifies this. 6. bhavAn's anger knows no limits when anyone commits apacAram towards His devotee. The narasimha incarnation is a typical example of this. svAmi deSikan describes through almost identical Sloka-s in dayA Satakam Slokam 84 and Slokam 7 in the current stotra, His making His appearance reflect His intense anger towards His devotee's enemy. However, the wonder of bhagavAn's leelA is that at the same time His appearance reflects intense anger towards hiraNyakaSipu, He makes His appearance to prahlAda one of intense Mercy and kindness reflecting that of a mother feeding her young child (datta sthanA saroja sadr*SA dr*SA samudita Akr*tir-dr*Syate - dayA Satakam, datta sthanA saroja sadr*SA dr*SA vyatibhishajya te vyajyate in the current stotram). Such is the nature of His kr*pA or dayA to His devotees. 7. bhagavAn is the only one who can protect us. If He does not protect us no one else can protect us, and if He decides to protect us, we don't need anyone else's protection. This concept is conveyed in Slokam 8 - tvayi rakshati rakshakaih kim ananyaih, tvayi ca arakshati rakshakaih kim ananyaih. The same idea was conveyed in SrI ashTabhujAshTakam Sloka-s 5 and 6: bhayam kutah syAt tvayi sAnukampe, rakshA kutah syAt tvayi jAtaroshe (Slokam 5), and tvayi pravr*tte mama kim prayAsaih, tvayyapravr*tte mama kim prayAsaih (Slokam 6). This is the basis of goptr*tva varaNam (the deliberate choice of bhagavAn as the Sole Protector) which is one of the a~nga-s of prapatti. 8. In the ninth and final Slokam of SrI kAmAsikAshTakam svAmi deSikan reminds us that if one chants this stotram even once with faith and with devotion, bhagavAn will forgive their sins even if they be huge like elephants, and will bestow any benefits that the devotee seeks. It appears svAmi deSikan intentionally chose to compare our sins to huge 'elephants', since it is the kAmAsikA kesari (lion) who is going to eliminate the sins.

SrI kAmAsikAshTakam. This stotram is about SrI nar*simha mUrti in the divya kshetram in kA~nci by name vELukkai or veL irukkai. vEL in tamizh means "by One's own will"; irukkai means to be seated or to be located. Since perumAL made this His place by His own will, the place is called tiru vEL irukkai. The samskr*t name of this stotram echoes the same meaning - kAma - by His own will, AsikA - being seated, ashTakam - consisting of 8 Sloka-s. PerumAL's name here is kAmAsikA narasimhan. svAmi deSikan refers to this emperumAn as kAmAsikA harih and kAmAsikA kesarih in this stotram. In tiruvELukkai, bhagavAn is in the yoga narasimha form and is seated in the yogic posture of parya~nka bandha. He has three eyes in His narasimha form in this kshetra. svAmi deSikan points out that His being seated in the yogic posture of parya~nka bandham suggests that He is seated with the determination to help all His devotees (Slokam 4), and chose this posture in order to give live instruction to all of us on how to perform yoga in order to attain Him (Slokam 5 - prAyeNa praNipedushAm prabhurasau yogam nijam Sikshayan). Even though the point should have been obvious, it is worth pointing out that the AcArya's stotra-s, in addition to praising bhagavAn and giving us an easy way of chanting His guNa-s, seem to have as one of their objectives the propagation of the basic tenets of SrIvaishNavism by repeatedly re-emphasizing and re-stating them in storam after stotram. Thus we see in this storam also svAmi deSikan bring out out several basic aspects of his and our pUrvAcAryas' teachings. These are: 1. He is the object of the uttara bhAga (final part) of the veda-s, viz. the upanishad-s (Slokam 1). 2. bhagavAn is the only one who can remove our tApa-traya-s. These tApa-s are referred to by svAmi deSikan in SaraNAgati dIpikA Slokam 23 - tApatryeNa vihatim na bhajanti santah etc. In the current Slokam, svAmi deSikan prays to kAmAsikA harih, the perumAL of this keshetram, to burn the three tApas-s that result from samsAra with his three eyes (the sun, the moon, and agni). The tApa-s are: a) AdhyAtmikam - belonging to to the individual, such as headache, cold, anger, desire, fear, etc. b) Adhi bhaudikam --those resulting from other bhUta-s such as the birds, animals, other people etc., and c) Adhi daivikam - those resulting from devatA-s such as from the wind, sun, rain, etc. 3. He appears in His arcA mUrti form in many of these divya-kshetra-s out of His sheer Mercy towards us, just so that He is easily accessible to us. It is as if bhagavAn gave up the great regard for SrI viakuNTha vAsam (vimukta vaikunTha bahumatim) so that He can be a nitya vAsi in this beautiful kshetram and be accessible to all of us (Slokam 3). His vibhava incarnations are for the purpose of destroying His enemies and protecting His devotees. Thus, in His narasimha incarnation, He came to protect prhalAda and other devotees from hiraNyakaSipu. This is one of the rahasya-s of His incarnations. This is explained by svAmi deSikan in SaraNAgati dIpikA Slokam 17 (AtmIya rakshaNa, vipaksha vinASanArthaih). In the current stotram, he praises this aspect of bhagavAn and seeks His protection. He has the anubhavam of kAmAsikA narasimhan's hands fighting with each other in their desire to perform this function (aham prathamikA mithah prakaTita AhavAh bAhavah - Slokam 6). 4. bhagavAn is the only true relative we all have (bandhum akhilasya jantoh). All the other relatives such as father, mother, etc. are only transient relatives, and are related this way purely because of our mutual karma-s (Slokam 4). 5. bhagavAn is the one who assigns functions to, and controls, all the other devatA-s so that they perform their assigned duties without violation (sva-sthAneshu marud-gaNAn niyamayan - Slokam 5). This has been referred by svAmi deSikan in abhIti stavam Slokam 4 also (marut taraNi pAvaka tridaSa nAtha kAlAdayah svakr*tyam adhikurvate tadaparAdhato bibhyatah). bhagavAn is also the One who controls all our indriya-s (svAdhIna sarvendriyah). His nAma of hr*shIkeSa signifies this. 6. bhavAn's anger knows no limits when anyone commits apacAram towards His devotee. The narasimha incarnation is a typical example of this. svAmi deSikan describes through almost identical Sloka-s in dayA Satakam Slokam 84 and Slokam 7 in the current stotra, His making His appearance reflect His intense anger towards His devotee's enemy. However, the wonder of bhagavAn's leelA is that at the same time His appearance reflects intense anger towards hiraNyakaSipu, He makes His appearance to prahlAda one of intense Mercy and kindness reflecting that of a mother feeding her young child (datta sthanA saroja sadr*SA dr*SA samudita Akr*tir-dr*Syate - dayA Satakam, datta sthanA saroja sadr*SA dr*SA vyatibhishajya te vyajyate in the current stotram). Such is the nature of His kr*pA or dayA to His devotees. 7. bhagavAn is the only one who can protect us. If He does not protect us no one else can protect us, and if He decides to protect us, we don't need anyone else's protection. This concept is conveyed in Slokam 8 - tvayi rakshati rakshakaih kim ananyaih, tvayi ca arakshati rakshakaih kim ananyaih. The same idea was conveyed in SrI ashTabhujAshTakam Sloka-s 5 and 6: bhayam kutah syAt tvayi sAnukampe, rakshA kutah syAt tvayi jAtaroshe (Slokam 5), and tvayi pravr*tte mama kim prayAsaih, tvayyapravr*tte mama kim prayAsaih (Slokam 6). This is the basis of goptr*tva varaNam (the deliberate choice of bhagavAn as the Sole Protector) which is one of the a~nga-s of prapatti. 8. In the ninth and final Slokam of SrI kAmAsikAshTakam svAmi deSikan reminds us that if one chants this stotram even once with faith and with devotion, bhagavAn will forgive their sins even if they be huge like elephants, and will bestow any benefits that the devotee seeks. It appears svAmi deSikan intentionally chose to compare our sins to huge 'elephants', since it is the kAmAsikA kesari (lion) who is going to eliminate the sins.

SrI kAmAsikAshTakam. This stotram is about SrI nar*simha mUrti in the divya kshetram in kA~nci by name vELukkai or veL irukkai. vEL in tamizh means "by One's own will"; irukkai means to be seated or to be located. Since perumAL made this His place by His own will, the place is called tiru vEL irukkai. The samskr*t name of this stotram echoes the same meaning - kAma - by His own will, AsikA - being seated, ashTakam - consisting of 8 Sloka-s. PerumAL's name here is kAmAsikA narasimhan. svAmi deSikan refers to this emperumAn as kAmAsikA harih and kAmAsikA kesarih in this stotram. In tiruvELukkai, bhagavAn is in the yoga narasimha form and is seated in the yogic posture of parya~nka bandha. He has three eyes in His narasimha form in this kshetra. svAmi deSikan points out that His being seated in the yogic posture of parya~nka bandham suggests that He is seated with the determination to help all His devotees (Slokam 4), and chose this posture in order to give live instruction to all of us on how to perform yoga in order to attain Him (Slokam 5 - prAyeNa praNipedushAm prabhurasau yogam nijam Sikshayan). Even though the point should have been obvious, it is worth pointing out that the AcArya's stotra-s, in addition to praising bhagavAn and giving us an easy way of chanting His guNa-s, seem to have as one of their objectives the propagation of the basic tenets of SrIvaishNavism by repeatedly re-emphasizing and re-stating them in storam after stotram. Thus we see in this storam also svAmi deSikan bring out out several basic aspects of his and our pUrvAcAryas' teachings. These are: 1. He is the object of the uttara bhAga (final part) of the veda-s, viz. the upanishad-s (Slokam 1). 2. bhagavAn is the only one who can remove our tApa-traya-s. These tApa-s are referred to by svAmi deSikan in SaraNAgati dIpikA Slokam 23 - tApatryeNa vihatim na bhajanti santah etc. In the current Slokam, svAmi deSikan prays to kAmAsikA harih, the perumAL of this keshetram, to burn the three tApas-s that result from samsAra with his three eyes (the sun, the moon, and agni). The tApa-s are: a) AdhyAtmikam - belonging to to the individual, such as headache, cold, anger, desire, fear, etc. b) Adhi bhaudikam --those resulting from other bhUta-s such as the birds, animals, other people etc., and c) Adhi daivikam - those resulting from devatA-s such as from the wind, sun, rain, etc. 3. He appears in His arcA mUrti form in many of these divya-kshetra-s out of His sheer Mercy towards us, just so that He is easily accessible to us. It is as if bhagavAn gave up the great regard for SrI viakuNTha vAsam (vimukta vaikunTha bahumatim) so that He can be a nitya vAsi in this beautiful kshetram and be accessible to all of us (Slokam 3). His vibhava incarnations are for the purpose of destroying His enemies and protecting His devotees. Thus, in His narasimha incarnation, He came to protect prhalAda and other devotees from hiraNyakaSipu. This is one of the rahasya-s of His incarnations. This is explained by svAmi deSikan in SaraNAgati dIpikA Slokam 17 (AtmIya rakshaNa, vipaksha vinASanArthaih). In the current stotram, he praises this aspect of bhagavAn and seeks His protection. He has the anubhavam of kAmAsikA narasimhan's hands fighting with each other in their desire to perform this function (aham prathamikA mithah prakaTita AhavAh bAhavah - Slokam 6). 4. bhagavAn is the only true relative we all have (bandhum akhilasya jantoh). All the other relatives such as father, mother, etc. are only transient relatives, and are related this way purely because of our mutual karma-s (Slokam 4). 5. bhagavAn is the one who assigns functions to, and controls, all the other devatA-s so that they perform their assigned duties without violation (sva-sthAneshu marud-gaNAn niyamayan - Slokam 5). This has been referred by svAmi deSikan in abhIti stavam Slokam 4 also (marut taraNi pAvaka tridaSa nAtha kAlAdayah svakr*tyam adhikurvate tadaparAdhato bibhyatah). bhagavAn is also the One who controls all our indriya-s (svAdhIna sarvendriyah). His nAma of hr*shIkeSa signifies this. 6. bhavAn's anger knows no limits when anyone commits apacAram towards His devotee. The narasimha incarnation is a typical example of this. svAmi deSikan describes through almost identical Sloka-s in dayA Satakam Slokam 84 and Slokam 7 in the current stotra, His making His appearance reflect His intense anger towards His devotee's enemy. However, the wonder of bhagavAn's leelA is that at the same time His appearance reflects intense anger towards hiraNyakaSipu, He makes His appearance to prahlAda one of intense Mercy and kindness reflecting that of a mother feeding her young child (datta sthanA saroja sadr*SA dr*SA samudita Akr*tir-dr*Syate - dayA Satakam, datta sthanA saroja sadr*SA dr*SA vyatibhishajya te vyajyate in the current stotram). Such is the nature of His kr*pA or dayA to His devotees. 7. bhagavAn is the only one who can protect us. If He does not protect us no one else can protect us, and if He decides to protect us, we don't need anyone else's protection. This concept is conveyed in Slokam 8 - tvayi rakshati rakshakaih kim ananyaih, tvayi ca arakshati rakshakaih kim ananyaih. The same idea was conveyed in SrI ashTabhujAshTakam Sloka-s 5 and 6: bhayam kutah syAt tvayi sAnukampe, rakshA kutah syAt tvayi jAtaroshe (Slokam 5), and tvayi pravr*tte mama kim prayAsaih, tvayyapravr*tte mama kim prayAsaih (Slokam 6). This is the basis of goptr*tva varaNam (the deliberate choice of bhagavAn as the Sole Protector) which is one of the a~nga-s of prapatti. 8. In the ninth and final Slokam of SrI kAmAsikAshTakam svAmi deSikan reminds us that if one chants this stotram even once with faith and with devotion, bhagavAn will forgive their sins even if they be huge like elephants, and will bestow any benefits that the devotee seeks. It appears svAmi deSikan intentionally chose to compare our sins to huge 'elephants', since it is the kAmAsikA kesari (lion) who is going to eliminate the sins. -dAsan kr*shNamAcAryan

Sri Narasimhar - Mangalagiri Temple Timings Panakala Lakshmi Narasimha Swamy Temple Timings Morning 07-00Opening the doors 07-00 to 07-30 Morning Archana 07-30 to 01-00Special Archana for the devotees and offering Panakam 01-00Maharnivedana 03-00Closing the doors It is said that, in the evenings, Gods, and Sages worship the Lord. So, there is no Archana in the evenings. Sri Lakshmi Narasimha Swamy Temple Timings Morning 05-00Opening the doors 05-30Offering the Theertham 06-00Morning Archana 07-30Ghoshti (Using the theertham offering) 07-30 to 11-00 Special Archana for the devotees 11-30Maharnivedana 12-30Closing the doors Evening04-00Opening the doors 04-00 to 07-00Special Archana for the devotees 07-30Evening Archana, Harathi, Theertha Ghoshti 08-30Closing the doors Mangalagiri - The Auspicious Hill Mangalagiri means The Auspicious Hill. This place is one of the 8 important Mahakshetrams (sacred places) in India. The eight places where Lord Vishnu manifested himself are (1) Sri Rangam (2) Srimushnam (3) Naimisam (4) Pushkaram (5) Salagamadri (6) Thothadri (7) Narayanasramam (8) Venkatadri. Thotadri is the present Mangalagiri. Lakshmi Devi has done tapas on this hill. That's why it got this name (The auspicious hill). There are three Narasimha Swamy temples in Mangalagiri. One is Panakala Narasimha Swamy on the hill. Another one is Lakshmi Narasimha Swamy at the foot of the temple. Third one is Gandala Narasimha Swamy at the top of the hill. This shape of the hill looks like an elephant. From all the directions, the hill appears in the elephant shape only. There is an interesting legend to show as to how the mountain came into existence. Pariyatra, an ancient king had a son Hrasva Srungi visited all holy and sacred places to regain normal bodily stature and finally visited this holy place of Mangalagiri and stayed for three years performing penance. All the Devathas (Gods) advised him to stay at Mangalagiri and continue to do penance in praise of Lord Vishnu. The father of Hrasva Srungi came with his retinue to take back his son to his kingdom. But Hrasva Srungi took the shape of an elephant to become the abode of Lord Vishnu who is locally known as Panakala Lakshmi Narasimhaswamy. The temple of Sri Panakala Lakshmi Narasimhaswamy is situated on the hill. On the right side of the steps provided to reach the temple, there is a stone inscription by Sri Krishnadeva Raya of Vijayanagar and a little further up, the foot prints of Mahaprabhu Chaitanya are to be seen. Midway on the steps there is a temple of Lord Panakala Lakshmi Narasimhaswamy there is only the face with the mouth widely opened. A dhwajasthambham was erected in front of the temple in 1955. Behind the temple there is the temple of Sri Lakshmi, to the west of which there is a tunnel which is believed to lead to Vundavalli caves on the banks of the Krishna. The stone inscription of the kings of Vijayanagar relate besides to the conquest of Rayalu over Kondapalli etc., that Siddhiraju Thimmarajayya Devara granted a total of 200 kunchams (10 kunchams make one acre) land in 28 villages of which Mangalagiri was one and gift of 40 kunchams by China Thirumalayya to Ramanujakutam. The steps to the temple were constructed by Sri Channapragada Balaramadasu in 1890. There was a cave next the devi temple on the hill. It is said that, there is a way to Vundavalli from that cave, and the sages used to go by that way to take bath in Krishna River. Now, the cave is very dark, and the way could not be seen. The Demon Namuchi The Lord that has established himself on the hill is in the form of Narasimha (man-lion) which Lord Vishnu assumed to kill Hiranyakasipu, a rakshasa father of Prahlada, a great devotee. He is also called as Sudarsana Narasimhaswamy. The legend says that Namuchi, a Rakshasa after great penance obtained a boon from Brahma that he would not be killed by anything that is either wet or dry. He began to harass Indra and the Devathas. Encouraged and supported by Lord Vishnu, Indra commenced destroying the army of Rakshasa Namuchi, who did in a cave in Sukshmakaram (small size) giving up his sthulakaram (Physical manifestation). Indra dipped Sudarsanam, the disc of Lord Vishnu in the foam of the ocean and sent it into the cave. Lord Vishnu manifesting himself at the centre of the disc destroyed the Pranavayuvu (life breath) of the Rakshasa with the fire of his exhalation. He thus got the name of Sudarsana Narasimha. The blood that flowed from the body of the Rakshasa seemed to have formed into a pool at the foot of the hill which is known hill. The Devathas themselves were unable to withstand the fire of the anger of the Lord and they prayed for appeasement. The Lord took amrutam (nectar) and cooled down. It was in Krithayugam. The Lord said that he would be satisfied with ghee in Threthayugam, with milk in Dwaparayugam and with panakam(Jaggery water) in Kaliyugam. Hence the Lord is called in Kaliyugam as Panakala Lakshmi Narasimhaswamy. Story in Threthayugam In Threthayugam, the second of the four yugas, people who enjoyed in heaven as a result of their good deeds in the world are most unhappy to return to this world (when once the fruits of good deeds are exhausted, the soul has to come back to the world). They prayed Indra, the Lord of heaven to save them from the impending fate. Indra advised them to spend their time in the world at Mangalagiri to attain heaven again. In Krithayugam, the first of the four yugas when the sinners were few, Yamadharmaraja, the Lord of hell advised them to wash off their sins by doing penance at Mangalagiri. Mangalagiri is in existence from the beginning of the Universe with the names Anjanadri in Krithayugam, Thotadri in Threthayugam, Mangaladri and Mukthyadri in Dwaparayugam and Mangalagiri in Kaliyugam affording salvation to sinners also. In Krithayugam, Vaikhanasa Maharshi worshipped the Lord and his idol is worshipped even today in the temple. It is also believed that Lord Rama while departing for Vaikuntam after completing his mission in that incarnation advised Anjaneya to stay at Mangalagiri and after obtaining his blessings to remain in this world for ever. Anjaneya took his adobe at Mangalagiri as Kshetrapalaka. Panakala Narasimha Swamy - God Who Drinks Panakam It is said that here, god is self-existent. In the temple, there will be no statue of the god, but there is only mouth, widely opened to 15 cms. The mouth is covered by metal face of the god. The temple will be opened till afternoon only, with the belief that devatas will perform pujas in the night. The God takes jaggery water as offering by a conch. The Jaggery water is actually poured into the mouth of the Lord, a gargling sound is clearly audible as if the Lord is actually drinking it and the sound becomes shriller and shriller as and when the Lord is drinking. The sound will come to a stop after sometime and the balance of the jaggery water is thrown out. This phenomenon happens not once in a day but is a recurring feature during the course of the day as and when devotees offer panakam (jaggery water). It will be interesting to note that even a single ant is not traceable near the Lord nor around the temple in spite of the offering of so much jaggery water. As the offering of the panakam to the Lord is peculiar, the Lord here is called panakala Narasimhaswamy. There is a legend about the offering of the panakam (jaggery water) to the Lord. It is said that the hill was once a volcano. Sugar or jaggery water, it is said, neutralizes sulphur compounds found in a volcano and prevents a volcanic eruption. Behind the temple there is the temple of Sri Lakshmi, to the west of which there is a natural cave. It is believed that it will lead to Undavalli caves on the banks of the Krishna river and the sages used to go to take bath in Krishna River. Now, the cave is very dark and the way could not be seen. We can reach the temple through steps-way on foot and also by road-way. The steps to the temple were constructed by Sri Channapragada Balarama Dasu in 1890. In 2004, ghat road had been constructed through which the pilgrims can reach the temple easily. Laxmi Narasimha Swamy Temple At the foot of the hill, there is another temple whose origin is traced to the time of Yudhishtira, the eldest of the pandavas. Yudhishtira is said to be the founder of the chief image of this temple and the deity here is called Sri Lakshmi Narasimha Swamy. In Vijayawada itself, which is 8 miles from Mangalagiri there is a hill called Indrakeeladri in which Arjuna is said to have done tapascharya (penance) in order to obtain the weapon Pasupata from Lord Siva. About 200 years back Raja Vasireddy Venkatadri Naidu who ruled from Amaravati as his capital constructed a stupendous gopuram (tower) on the eastern gate of the Lakshmi Narasimhaswamy. It is one of the highest gopurams in South India and only one of its type in this part of India. It is 153ft. in height and 49 feet wide with 11 storeys, and gates facing east and west. This great and imposing tower dwarfs the central shrine. The devoted patience of thousands of skilled craftsmen and the labour of many more apprentices which had gone into this great structure is a testimony to the religious fervour which characterized the builder. After constructing the gopuram, it was leaning towards one direction. The Kancheepuram Architects suggested to dig a tank opposite to the tower. After digging the tank, it is said that, the tower became straight. The Image of the Lord in the form of Narasimha (man-lion) and that of Lakshmi Devi to his left are of stone. The garland of the Lord with 108 saligramams is of special significance here. Dakshanavrutha Sankham, a special conch believed to be one that was used by Lord Krishna and resented by the Maharaja Sarfoji of Tanjore, is one more possession of significance of the Lord. There is also an ancient ratha (temple car) belonging to the temple with ornamental wood carvings depicting the scenes from the great epics of Bharata, Bhagavatha and Ramayana. Thimmaraju Devaraju a military chieftain of the Vijayanagar rulers improved this temple. He had constructed prakarams (compound walls), mandapas, gopurams (towers), five images of Lord Bhairava, a festival chariot, ten varieties of courts for annual ceremonies, flower gardens lakes and tanks. He had also installed utsava vigrahas in the temple (metal images intended for being taken out in procession). To the north of the temple there is a temple of Sri Rajyalakshmi to the south that of Rama with Sita and Lakshmana and to the west vahanasala (the store house for the vehicles of which the golden garudavahanam, the silver Hanumanthavahanam and ponnavahanam are noteworthy). The Lakshmi narayana temple and the Anjaneya Mandiram in Pedda Bazar are the other places of worship in the town. Gandalayam On the top of the hill, there is no deity for the god. There is only facility to put a deepam. If anyone gets miseries, then they go there, lamp the deepam by cow ghee, and they lose the miseries. That lamp is visible from many villages. Festivals Sri Panakala Lakshmi Narasimha Swamy Brahmothsavam is very important annual festival. It is believed that the celebration was inaugurated by Dharmaraja at the behest of Lord Krishna. Pradyumna, the son of Lord Krishna, reqested his father to celebrate his birthday annualy for a sapthaham (seven days) from Phalguna Suddha Sapthami. Lord Krishna entrusted this work to Dharmaraja, the eldest of the pandavas who has the successor to the throne at Hasthinapura. At present the festival is celebrated for 11 days commencing from phalguna sudda shasti (february - march). One day before Phalguna Suddha Purnima i.e. on Chaturdasi, here the marriage of Santha Narasimha Swamy, and Sridevi and Bhoodevi will be celebrated. They follow Agama sastra in this celebrations. Before the marriage, Chenchus celebrate on the occassion of Narasimha swamy marrying their daughter Chenchu Lakshmi. On that day night, Swamy comes by Sesha Vahanam and participate in Eduru Kola. The next day after the marriage is Purnima, on which the Holi festival is celebrated by indians. The same day, here, people celebrate Tirunalla, and about 1,00,000 people, local and from distant places congregate. On a big chariat, the Lord will go on procession and hundreds of devotees will pull this cart with fervour and enthusiasm. Srirama Navami, Hanumajayanthi, Narasimhajayanthi, Vaikunta Ekadasi, and Mahasivarathri are other festivals which are celebrated here on a large scale. On Mahasivarathri, Lord will go on procession on a small chariot. Ksheera Vruksham (The milk tree) Ksheera vruksham (the milk tree) on the Mangalagiri hill is of great attraction particularly to the woman. The legend goes to say that king Sasibandi was advised by Narada to visit pilgrimages. King left the kingdom, and his queen, and started visiting pilgrimages. The queen came to know about this, and grew furious and cursed Narada to become a Ksheera vruksham on the hill within the easy reach of devotees, blessing women at its very sight, with property, children and washing off the sins they committed out of ignorance or oversight, for having ill-advised her husband to desert her and take to penance. Narada took this not as a curse but as a boon as it meant service to humanity, blessed the queen with happy life with her husband and a thousand children. Even today the milk tree is on the Mangalagiri hill and throughout the year thousands of women visit and worship the tree for begetting children. There is a legend connected with the making of the procession idols of the temple. A repated goldsmith was appointed to make the procession images of the Lord. In spite of all his skill and care, the panchalohas (five metals) melted together in a huge crucible and smeared over the images to form a brilliant coating, the metals used to separate themselves and this bitter disappointment continued day after day. He began the process of burning one day after praying for the Lord's grace and heared a voice that success in his work required human sacrifice. Just then his son rushed to him and requested the father for water to quench his great thirst. He lifted his affectionate son and threw him into the molten mixture of the five metals and the body disappeared in no time. The amalgam was cast and beautiful icons of the Lord were then completed. After completing the work, the goldsmith thought about his son and called out in agony come my son and I will give you water to quench your thirst. It is believed that the body jumped out of the image and stood before his father. Gali Gopuram (Tower) Thoorpu Gali Gopuram (Tower on East Side) is the main attraction for the Lakshmi Narasimha Swamy temple. Vijayanagara kings constructed three storeys and Raja Vasireddy Venkatadri Naidu constructed another 8 storeys. Raja Vasireddy constructed this from 1807 to 1809. Height of this temple is 153 feet and width is 49 feet. It is very rare to find out towers which have less width, and more height like this tower. Utthara Gali Gopuram (Tower on North Side) is opened on the Vaikunta Ekadasi (Mukkoti) day. It was constructed by Rangapuram Jamindar Madapati Venkateswararao in 1911. When Padamati Gali Gopuram (Tower on West Side) was being constructed, accidentally some stones fell down and some workers died. By this incident, the work was stopped and had not been started till now. Dhakshina Gali Gopuram (Tower on South Side) was renovated in 1992 for Krishna pushkaras by the initiative of the Executive officer Sri Nootakki Kotaiah.

Sita Upanishad Om ! Gods ! With ears let us hear what is good; Adorable ones ! With eyes let us see what is good. With steady limbs, with bodies, praising, Let us enjoy the life allotted by the gods. May Indra, of wide renown, grant us well-being; May Pusan, and all-gods, grant us well-being. May Tarksya, of unhampered movement, grant us well-being. May Brihaspati grant us well-being. Om ! Peace ! Peace ! Peace ! 1. The gods, indeed, said to Prajapati: who is Sita ? What is Her form ? Then Prajapati replied: She is Sita: 2. Being the first cause Sita is known as Prakriti; of Pranava, too, She is cause And so is named Prakriti. 3. Maya in very essence, Is Sita, of three letters formed. Called Vishnu, the world-seed, And Maya, too, is the letter i. 4. The letter sa denotes truth immortal; Achievement; Siva with his consort. Ta denotes the Queen of Speech United with Brahman, the Deliverer. 5. The Goddess who is the great Illusion, whose form is unmanifest, and who is denoted by ‘i’ becomes manifest, beauteous as the moon, faultless of limb, decked with ornamental garlands, pearls and other adornments. 6. At first, at the time of Vedic studies, She is essentially the clear Vedic speech. Secondly, on earth, at the tip of the plough She springs up, who, as the bliss of Brahman-realization, is ever present. Thirdly, as denoted by ‘i’ She becomes unmanifest. So is She Sita. Thus they explain in the text of the Saunakas. 7. By Srirama’s (light of total liberation) presence enabled The universe She sustains; All embodied beings She brings forth, sustains and withdraws. 8. Sita must be known; She is the first cause; As Om is She that cause, Declare the Brahman-knowers. 9. Now, therefore, inquiry into Brahman. 10. She here is all the Vedas; all the gods; all the worlds; all renown; all virtue; all ground, effect and cause; the great Beauty of the Lord of gods. She has a form which is different and yet the same. She is the essence of the intelligent and the inert. She is all, from Brahma to stocks and stones. She is embodied, owing to distinctions of attributes and activities. She assumes the forms of gods, sages, men and Gandharvas; of demons, fiends, spirits, ghosts, goblins, etc.; and of the elements, sense-organs, mind and the vital breaths. 11. That divine Being is threefold through Her power, namely the power of desire, the power of action, and the power of knowledge. 12. The power of desire is threefold: Sri, Bhumi and Nila. Auspiciousness is the form (of Sri); the power (of holiness) is the form (of Bhumi); the sun, the moon, and the fire are the forms (of Nila). 13. As the moon (She) is the mistress of the herbs; She is the tree of plenty, flowers, fruits, creepers and bowers; the mistress of medicinal plants and physicians; She is the divine draught of immortality, yielding the fruit of massive splendour. She satisfies the gods with ambrosia and the animals with grass on which, respectively, the gods and the animals live. 14. She illumines all worlds, day and night, in the garb of the sun, etc. As determinations of time, such as the smallest moment, hour, day with its eight divisions, day of the week, and night, as also the fortnight, month, season, six months, and year and as the prescriber of the term of human life as a hundred years, She manifests herself and is known as Delay and Speed. Thus wheel-like, She revolves as the wheel of Time, the wheel of Universe, etc.; comprising (all dimensions of time) from the moment up to fifty years of Brahma’s life. All the luminous temporal divisions are the specific determinations of this very Time, the container of all. 15. As fire is the food and drink of living beings, their hunger and thirst. As regards the gods, She has the form of sacrifice. As regards the herbs in the forest, She is the coolness and the warmth. Both inside and outside the fuel She dwells, eternal and fleeting. 16. The Goddess Sri assumes a threefold form in conformity with the Lord’s will for the protection of the world. That She is styled Sri and Lakshmi is known. 17. The Goddess Bhu is the Earth comprising the seven islands and the seas; the container and the contents of the fourteen worlds such as bhu, etc.; and her essence is Pranava. 18. Nila is festooned with lightnings. To nourish all herbs and living beings, She assumes all forms. 19. At the root of all the worlds, She assumes the form of Water, being known as ‘consisting of frogs’ and supporting the worlds. 20. The real form of the power of action (is as follows): From Hari’s mouth (proceeds) sound; from this sound ‘the drop’; thence, the syllable Om; from this syllable, distinctively proceeds the mount Rama, the abode of the Vaikhanasas. On that mount flourish manifold branches representing action and knowledge. 21. The primal science of Vedas three, reveals all sense; They are the ‘three’, comprising Ric, Yajus and Saman. 22. Based on a fact, fourfold, they are called The Ric, Yajus, Saman, Atharvan. 23. The ‘three’ are so famed as they Concern the four priests, form texts Of triple sense, lingas, and much else. The Atharvan is, in essence, Ric, Yajus and Saman, too. 24. Yet separated it is, being In the main, of magic sense. The Rig-Veda does flourish In branches twenty-one. 25. The Yajus is well known In nine and hundred various schools. Saman has a thousand branches; The Atharvan but forty. 26. The Vaikhanasa philosophy With intuition is concerned; With Vaikhanasa it is that Sages ever engage themselves. 27. Rituals, Grammar, Phonetics, Etymology, Astronomy and Metre are the six limbs. 28. The minor limbs are Vedanta And Mimamsa, the treatise on Nyaya and Puranas upheld By the knowers of the Law; so also Of meditation (upasana) the chapters; 29. Ethics, of the Vedic lore all branches, Tradition, Law upheld by Rishis great; History and legend – these the Upangas. 30. The five minor Vedas are Architecture and Archery, Music, Medicine and Occult Thought (daivika). 31. The Discipline, the Rites, the Gloss, the Lore, Conquest supreme of breath – these twenty-one Are renowned as self-evident. 32. The word of Vishnu at first sprang forth From Vaikhanasa as the Vedas three. 33. As of old from sage Vaikhanasa The ‘three’ sprang forth – Hear all from me. The eternal Brahmic form is power to act. 34. The manifest power is but the memory of the Lord; its essence is manifestation and evolution, restriction and promotion, subsidence and upflaring. It is the cause of the patent and the latent, possessing all feet, limbs, faces, colours. It is at once different and non-different (from the Lord); the unfailing consort of the Lord, perpetually dependent on Him. She becomes patent and latent, and is called the manifest power because She is competent to bring about, through the (mere) closing and opening (of Her eye) creation, sustentation and retraction, suppression and promotion. 35. The power of desire is threefold. At the time of retraction, for the sake of rest, when She rests on the right side of the Lord’s chest, in the shape of Srivatsa, She is the power of Yoga. 36. The form of the Power of enjoyment is enjoyment. Associated with the Tree of Plenty, the wish-granting Cow, the wish-fulfilling Gem, and the nine Treasures such as the (precious) Conch and Lotus, She is impelled by the devotion of the worshipper, whether sought or unsought (to yield enjoyments) as a result of rites, compulsory or optional, like the Agnihotra; or as a result of (the eight ‘limbs’ of Yoga practice, namely) restraint, discipline, posture, control of breath, withdrawal, attention, meditation and contemplation; or as a result of worship of the Lord’s image in pinnacled temples; or as a result of ceremonial baths, etc.; or of the worship of manes, etc.; or as a result of giving food, drink, etc., for pleasing the Lord. (All this) is done (through the Power of enjoyment). 37. Now the Power of heroism, four-armed, (is described). She indicates by her gestures fearlessness and (the granting of) boons; She bears the lotus; crowned and bedecked, She is surrounded by all the gods; is bathed, at the foot of the Tree of Plenty, by four elephants, in ambrosial waters from jewelled pots. All divinities, Brahma and others, render obeisance to Her. She is vested with the eight miraculous powers such as becoming atomic in proportion; She is lauded by the wish-granting cow who is before Her; she is extolled by the Vedas, the Shastras, etc. Celestial nymphs like Jaya wait upon Her. The luminaries – the sun and the moon – shed splendour on Her. Tumburu, Narada and others sing of Her glory. The full moon and new moon days hold an umbrella over Her; two delightful beings hold the whisks. Svaha and Svadha fan Her. Bhrigu and other supernatural beings adore Her. The Goddess Lakshmi is seated on a divine Lion-Throne in the lotus posture, effectuating all causes and effects. The steady (image of) the Lord’s idea of differentiation, She beautifies. With tranquil eyes, adored by all the gods, She is known as the Beauty of Heroism. This is the Secret. Om ! Gods ! With ears let us hear what is good; Adorable ones ! With eyes let us see what is good. With steady limbs, with bodies, praising, Let us enjoy the life allotted by the gods. May Indra, of wide renown, grant us well-being; May Pusan, and all-gods, grant us well-being. May Tarksya, of unhampered movement, grant us well-being. May Brihaspati grant us well-being. Om ! Peace ! Peace ! Peace ! Here ends the Sita Upanishad, included in the Atharva-Veda.

Sita Upanishad Om ! Gods ! With ears let us hear what is good; Adorable ones ! With eyes let us see what is good. With steady limbs, with bodies, praising, Let us enjoy the life allotted by the gods. May Indra, of wide renown, grant us well-being; May Pusan, and all-gods, grant us well-being. May Tarksya, of unhampered movement, grant us well-being. May Brihaspati grant us well-being. Om ! Peace ! Peace ! Peace ! 1. The gods, indeed, said to Prajapati: who is Sita ? What is Her form ? Then Prajapati replied: She is Sita: 2. Being the first cause Sita is known as Prakriti; of Pranava, too, She is cause And so is named Prakriti. 3. Maya in very essence, Is Sita, of three letters formed. Called Vishnu, the world-seed, And Maya, too, is the letter i. 4. The letter sa denotes truth immortal; Achievement; Siva with his consort. Ta denotes the Queen of Speech United with Brahman, the Deliverer. 5. The Goddess who is the great Illusion, whose form is unmanifest, and who is denoted by ‘i’ becomes manifest, beauteous as the moon, faultless of limb, decked with ornamental garlands, pearls and other adornments. 6. At first, at the time of Vedic studies, She is essentially the clear Vedic speech. Secondly, on earth, at the tip of the plough She springs up, who, as the bliss of Brahman-realization, is ever present. Thirdly, as denoted by ‘i’ She becomes unmanifest. So is She Sita. Thus they explain in the text of the Saunakas. 7. By Srirama’s (light of total liberation) presence enabled The universe She sustains; All embodied beings She brings forth, sustains and withdraws. 8. Sita must be known; She is the first cause; As Om is She that cause, Declare the Brahman-knowers. 9. Now, therefore, inquiry into Brahman. 10. She here is all the Vedas; all the gods; all the worlds; all renown; all virtue; all ground, effect and cause; the great Beauty of the Lord of gods. She has a form which is different and yet the same. She is the essence of the intelligent and the inert. She is all, from Brahma to stocks and stones. She is embodied, owing to distinctions of attributes and activities. She assumes the forms of gods, sages, men and Gandharvas; of demons, fiends, spirits, ghosts, goblins, etc.; and of the elements, sense-organs, mind and the vital breaths. 11. That divine Being is threefold through Her power, namely the power of desire, the power of action, and the power of knowledge. 12. The power of desire is threefold: Sri, Bhumi and Nila. Auspiciousness is the form (of Sri); the power (of holiness) is the form (of Bhumi); the sun, the moon, and the fire are the forms (of Nila). 13. As the moon (She) is the mistress of the herbs; She is the tree of plenty, flowers, fruits, creepers and bowers; the mistress of medicinal plants and physicians; She is the divine draught of immortality, yielding the fruit of massive splendour. She satisfies the gods with ambrosia and the animals with grass on which, respectively, the gods and the animals live. 14. She illumines all worlds, day and night, in the garb of the sun, etc. As determinations of time, such as the smallest moment, hour, day with its eight divisions, day of the week, and night, as also the fortnight, month, season, six months, and year and as the prescriber of the term of human life as a hundred years, She manifests herself and is known as Delay and Speed. Thus wheel-like, She revolves as the wheel of Time, the wheel of Universe, etc.; comprising (all dimensions of time) from the moment up to fifty years of Brahma’s life. All the luminous temporal divisions are the specific determinations of this very Time, the container of all. 15. As fire is the food and drink of living beings, their hunger and thirst. As regards the gods, She has the form of sacrifice. As regards the herbs in the forest, She is the coolness and the warmth. Both inside and outside the fuel She dwells, eternal and fleeting. 16. The Goddess Sri assumes a threefold form in conformity with the Lord’s will for the protection of the world. That She is styled Sri and Lakshmi is known. 17. The Goddess Bhu is the Earth comprising the seven islands and the seas; the container and the contents of the fourteen worlds such as bhu, etc.; and her essence is Pranava. 18. Nila is festooned with lightnings. To nourish all herbs and living beings, She assumes all forms. 19. At the root of all the worlds, She assumes the form of Water, being known as ‘consisting of frogs’ and supporting the worlds. 20. The real form of the power of action (is as follows): From Hari’s mouth (proceeds) sound; from this sound ‘the drop’; thence, the syllable Om; from this syllable, distinctively proceeds the mount Rama, the abode of the Vaikhanasas. On that mount flourish manifold branches representing action and knowledge. 21. The primal science of Vedas three, reveals all sense; They are the ‘three’, comprising Ric, Yajus and Saman. 22. Based on a fact, fourfold, they are called The Ric, Yajus, Saman, Atharvan. 23. The ‘three’ are so famed as they Concern the four priests, form texts Of triple sense, lingas, and much else. The Atharvan is, in essence, Ric, Yajus and Saman, too. 24. Yet separated it is, being In the main, of magic sense. The Rig-Veda does flourish In branches twenty-one. 25. The Yajus is well known In nine and hundred various schools. Saman has a thousand branches; The Atharvan but forty. 26. The Vaikhanasa philosophy With intuition is concerned; With Vaikhanasa it is that Sages ever engage themselves. 27. Rituals, Grammar, Phonetics, Etymology, Astronomy and Metre are the six limbs. 28. The minor limbs are Vedanta And Mimamsa, the treatise on Nyaya and Puranas upheld By the knowers of the Law; so also Of meditation (upasana) the chapters; 29. Ethics, of the Vedic lore all branches, Tradition, Law upheld by Rishis great; History and legend – these the Upangas. 30. The five minor Vedas are Architecture and Archery, Music, Medicine and Occult Thought (daivika). 31. The Discipline, the Rites, the Gloss, the Lore, Conquest supreme of breath – these twenty-one Are renowned as self-evident. 32. The word of Vishnu at first sprang forth From Vaikhanasa as the Vedas three. 33. As of old from sage Vaikhanasa The ‘three’ sprang forth – Hear all from me. The eternal Brahmic form is power to act. 34. The manifest power is but the memory of the Lord; its essence is manifestation and evolution, restriction and promotion, subsidence and upflaring. It is the cause of the patent and the latent, possessing all feet, limbs, faces, colours. It is at once different and non-different (from the Lord); the unfailing consort of the Lord, perpetually dependent on Him. She becomes patent and latent, and is called the manifest power because She is competent to bring about, through the (mere) closing and opening (of Her eye) creation, sustentation and retraction, suppression and promotion. 35. The power of desire is threefold. At the time of retraction, for the sake of rest, when She rests on the right side of the Lord’s chest, in the shape of Srivatsa, She is the power of Yoga. 36. The form of the Power of enjoyment is enjoyment. Associated with the Tree of Plenty, the wish-granting Cow, the wish-fulfilling Gem, and the nine Treasures such as the (precious) Conch and Lotus, She is impelled by the devotion of the worshipper, whether sought or unsought (to yield enjoyments) as a result of rites, compulsory or optional, like the Agnihotra; or as a result of (the eight ‘limbs’ of Yoga practice, namely) restraint, discipline, posture, control of breath, withdrawal, attention, meditation and contemplation; or as a result of worship of the Lord’s image in pinnacled temples; or as a result of ceremonial baths, etc.; or of the worship of manes, etc.; or as a result of giving food, drink, etc., for pleasing the Lord. (All this) is done (through the Power of enjoyment). 37. Now the Power of heroism, four-armed, (is described). She indicates by her gestures fearlessness and (the granting of) boons; She bears the lotus; crowned and bedecked, She is surrounded by all the gods; is bathed, at the foot of the Tree of Plenty, by four elephants, in ambrosial waters from jewelled pots. All divinities, Brahma and others, render obeisance to Her. She is vested with the eight miraculous powers such as becoming atomic in proportion; She is lauded by the wish-granting cow who is before Her; she is extolled by the Vedas, the Shastras, etc. Celestial nymphs like Jaya wait upon Her. The luminaries – the sun and the moon – shed splendour on Her. Tumburu, Narada and others sing of Her glory. The full moon and new moon days hold an umbrella over Her; two delightful beings hold the whisks. Svaha and Svadha fan Her. Bhrigu and other supernatural beings adore Her. The Goddess Lakshmi is seated on a divine Lion-Throne in the lotus posture, effectuating all causes and effects. The steady (image of) the Lord’s idea of differentiation, She beautifies. With tranquil eyes, adored by all the gods, She is known as the Beauty of Heroism. This is the Secret. Om ! Gods ! With ears let us hear what is good; Adorable ones ! With eyes let us see what is good. With steady limbs, with bodies, praising, Let us enjoy the life allotted by the gods. May Indra, of wide renown, grant us well-being; May Pusan, and all-gods, grant us well-being. May Tarksya, of unhampered movement, grant us well-being. May Brihaspati grant us well-being. Om ! Peace ! Peace ! Peace ! Here ends the Sita Upanishad, included in the Atharva-Veda.

Hanumath Mangalashtakam [Mangala octet on Hanuman] [Mangala stotras are normally recited at the end of reciting several stotras or the end of singing several songs or at the end of an auspicious function. The devotee wishes auspiciousness to the Lord. Mangalam may also mean good wishes or wishes for a happy ending.] Vaisaka mase krishnayam Dasami manda vasare, Poorva bhadrasu Jathaya Mangalam Sri Hanumathe. 1 Mangalam to Sri Hanuman, Who was born in the month of Visaka*, On the tenth day of the waxing moon, On a Saturday under the Poorva bhadra star. * April-May month Guru gowrava poornaya Phala bhoopa priyaya cha, Nana manikhya hasthaya , Mangalam Sri Hanumathe. 2 Mangalam to Sri Hanuman, Who has respect for his teachers, Who likes sweets prepared out of fruits, And whose different hands are decorated by gems. Suvarchala Kalathraya, Chathurbhuja dharaya cha, Ushtra roodaya veeraya , Mangalam Sri Hanumathe. 3 Mangalam to Sri Hanuman, Who is the consort of Suvarchala*, Who had four arms, And who is the hero who rides, On a beam of light. * Common belief is that Hanuman is a bachelor. Divya Mangala dehaya, Peethambara dharaya cha, Thaptha kanchana varnaya, Mangalam Sri Hanumathe. 4 Mangalam to Sri Hanuman, Who has a blessed holy body, Who wears the yellow silk, And who is of the colour of molten gold. Bhaktha rakshana seelaya, Janaki soka haarine, Jagat pavaka nethraya, Mangalam Sri Hanumathe. 5 Mangalam to Sri Hanuman, Who has the habit of saving his devotees, Who destroyed the sorrow of Janaki, And who has the purest eyes of the world. Pamba theera viharaya, Soumithri prana dhayine, Sarva lokaika kandaya, Mangalam Sri Hanumathe. 6 Mangalam to Sri Hanuman, Who lives in the shores of Pampa river, Who saved the life of Lakshmana, And who is in the throat of the whole world. Rambhavana viharaya, Sukhathma thata vasine, Sarva lokaika kantaya, Mangalam Sri Hanumathe. 7 Mangalam to Sri Hanuman, Who lived in the forests of Rampa, Who lived with pleasant happy people, And who is in the throat of the whole world. Panachananaya Bheemaya Kalanemi haraya cha, Koundinya gothraya, Mangalam Sri Hanumathe. 8 Mangalam to Sri Hanuman, Who has five faces, who is gross, Who killed Kalanemi, And who belonged to the Koundinya clan.

Hanumath Mangalashtakam [Mangala octet on Hanuman] [Mangala stotras are normally recited at the end of reciting several stotras or the end of singing several songs or at the end of an auspicious function. The devotee wishes auspiciousness to the Lord. Mangalam may also mean good wishes or wishes for a happy ending.] Vaisaka mase krishnayam Dasami manda vasare, Poorva bhadrasu Jathaya Mangalam Sri Hanumathe. 1 Mangalam to Sri Hanuman, Who was born in the month of Visaka*, On the tenth day of the waxing moon, On a Saturday under the Poorva bhadra star. * April-May month Guru gowrava poornaya Phala bhoopa priyaya cha, Nana manikhya hasthaya , Mangalam Sri Hanumathe. 2 Mangalam to Sri Hanuman, Who has respect for his teachers, Who likes sweets prepared out of fruits, And whose different hands are decorated by gems. Suvarchala Kalathraya, Chathurbhuja dharaya cha, Ushtra roodaya veeraya , Mangalam Sri Hanumathe. 3 Mangalam to Sri Hanuman, Who is the consort of Suvarchala*, Who had four arms, And who is the hero who rides, On a beam of light. * Common belief is that Hanuman is a bachelor. Divya Mangala dehaya, Peethambara dharaya cha, Thaptha kanchana varnaya, Mangalam Sri Hanumathe. 4 Mangalam to Sri Hanuman, Who has a blessed holy body, Who wears the yellow silk, And who is of the colour of molten gold. Bhaktha rakshana seelaya, Janaki soka haarine, Jagat pavaka nethraya, Mangalam Sri Hanumathe. 5 Mangalam to Sri Hanuman, Who has the habit of saving his devotees, Who destroyed the sorrow of Janaki, And who has the purest eyes of the world. Pamba theera viharaya, Soumithri prana dhayine, Sarva lokaika kandaya, Mangalam Sri Hanumathe. 6 Mangalam to Sri Hanuman, Who lives in the shores of Pampa river, Who saved the life of Lakshmana, And who is in the throat of the whole world. Rambhavana viharaya, Sukhathma thata vasine, Sarva lokaika kantaya, Mangalam Sri Hanumathe. 7 Mangalam to Sri Hanuman, Who lived in the forests of Rampa, Who lived with pleasant happy people, And who is in the throat of the whole world. Panachananaya Bheemaya Kalanemi haraya cha, Koundinya gothraya, Mangalam Sri Hanumathe. 8 Mangalam to Sri Hanuman, Who has five faces, who is gross, Who killed Kalanemi, And who belonged to the Koundinya clan.

Hanumath Mangalashtakam [Mangala octet on Hanuman] [Mangala stotras are normally recited at the end of reciting several stotras or the end of singing several songs or at the end of an auspicious function. The devotee wishes auspiciousness to the Lord. Mangalam may also mean good wishes or wishes for a happy ending.] Vaisaka mase krishnayam Dasami manda vasare, Poorva bhadrasu Jathaya Mangalam Sri Hanumathe. 1 Mangalam to Sri Hanuman, Who was born in the month of Visaka*, On the tenth day of the waxing moon, On a Saturday under the Poorva bhadra star. * April-May month Guru gowrava poornaya Phala bhoopa priyaya cha, Nana manikhya hasthaya , Mangalam Sri Hanumathe. 2 Mangalam to Sri Hanuman, Who has respect for his teachers, Who likes sweets prepared out of fruits, And whose different hands are decorated by gems. Suvarchala Kalathraya, Chathurbhuja dharaya cha, Ushtra roodaya veeraya , Mangalam Sri Hanumathe. 3 Mangalam to Sri Hanuman, Who is the consort of Suvarchala*, Who had four arms, And who is the hero who rides, On a beam of light. * Common belief is that Hanuman is a bachelor. Divya Mangala dehaya, Peethambara dharaya cha, Thaptha kanchana varnaya, Mangalam Sri Hanumathe. 4 Mangalam to Sri Hanuman, Who has a blessed holy body, Who wears the yellow silk, And who is of the colour of molten gold. Bhaktha rakshana seelaya, Janaki soka haarine, Jagat pavaka nethraya, Mangalam Sri Hanumathe. 5 Mangalam to Sri Hanuman, Who has the habit of saving his devotees, Who destroyed the sorrow of Janaki, And who has the purest eyes of the world. Pamba theera viharaya, Soumithri prana dhayine, Sarva lokaika kandaya, Mangalam Sri Hanumathe. 6 Mangalam to Sri Hanuman, Who lives in the shores of Pampa river, Who saved the life of Lakshmana, And who is in the throat of the whole world. Rambhavana viharaya, Sukhathma thata vasine, Sarva lokaika kantaya, Mangalam Sri Hanumathe. 7 Mangalam to Sri Hanuman, Who lived in the forests of Rampa, Who lived with pleasant happy people, And who is in the throat of the whole world. Panachananaya Bheemaya Kalanemi haraya cha, Koundinya gothraya, Mangalam Sri Hanumathe. 8 Mangalam to Sri Hanuman, Who has five faces, who is gross, Who killed Kalanemi, And who belonged to the Koundinya clan.

yes it is available on http://srivaishnavam.com

<TABLE title=Nammalwar cellSpacing=0 cellPadding=0 width=619 border=0><TBODY><TR height=25><TD vAlign=center>Nammalwar </TD></TR><TR><TD vAlign=top width="100%" background=/images/midhrline1.gif colSpan=2 height=3 border="0"></TD></TR></TBODY></TABLE><TABLE cellSpacing=0 cellPadding=5 width=619 border=0><TBODY><TR><TD vAlign=top> Life History: Nammalwar was born in a clan "Vellalar tribe" on the 43rd day of kali yuga on Friday, under the star “Vishakha”, during the sukla pakshi, chathur dashi, in kataka lagna, in the month of vrushabha (May-June), in vasantha ruthu, in the year of Pramadhi, in Thiru kurugoor (near Thirunelveli) in the Pandaya dynasty of Tamil Nadu, to kariyar and Udayanangayar. The child was extraordinary. For several days, it lived with eyes closed in perfect health, without food (neither breast fed milk nor any other). For days together, it never spoke. Distressed at this, the parents place the child at the shrine of Aadinathar, the deity of Kurugoor, surrendering into Him the entire burden of upbringing the child. As the child was totally different from the general human nature, he was named Maran. He was also called “Sadagopan” as, unlike other children, he did not allow earthly ignorance to envelope him. For sixteen long years, Maran sat motionless under the tamarind tree in Adinathar temple without food or drink, eyes closed, in padmasana ( one of the meditative posture), in utter silence. He was verily a SUN in human form with an aura encompassing the universe. He is believed to be the Avatara of Vishwak-Sena, chief of the hosts of Sriman Narayana in Vaikuntam. Madhurakavi Alwar: During that period, an elderly Brahmin scholar named Madhurakavi was on his pilgrimage to north Indian shrines. At Ayodhya, the pilgrim saw an extraordinary sweet glowing light as a star on the southern sky. Keen on knowing the source whence it emanated he traveled southward. Even when he reached Srirangam, (near Trichy in Tamil Nadu) the light was visible in far south. He continued his quest till he reached kurugoor, where the light merged with the person in Nammalwar, seated blissfully under the tamarind tree. Getting Nammalwar to speak: With great difficulty, Madhura kavi succeeded in drawing out Nammalwar from his deep samadhi. He learnt from Nammalwar the secrets of all the shastras by becoming his disciple. Thenceforward, he remained at his lotus feet, recording the divine poem swelling out of the heart of Nammalwar in great ecstasy of Krishna Bhakti, sometimes rapidly and other times slowly, depending on the intensity of intuition and inspiration. At the very thought of the birth and beauty of Sri Krishna, the Alwar used to go into deep trance for months together. Nammalwar is the seer of Dravidian Vedas. He sang four immortal poems as the Tamil version of the of the four Vedas – Rig, Sama, Yajur and Atharvanda. Nammalwar stayed on earth in flesh and blood only for a brief thirty-five years. His return back to Vaikuntam through the Archaradhi gathi has also been sung by him in the penultimate portion of Thiruvaimozhi. KANNI-NU CHIRUTHAMBU: Madhurakavi composed "kanni-nun chiruthambu"—a short prabandha of just eleven poems, in praise of Nammalwar, which in tradition occupies a very central place. Madhurakavi spread the music of the poems of Nammalwar far and wie. During those days, it is said that everyone-be he an oarsman, or trader, a chieftain or a Brahmin, reached the transcendent state by merely singing these verses. The "Sataari" placed on the heads of all the devotees in Vishnu temples is supposed to be Nammalwar himself. All other Alwars are his limbs as brought out in the following invocatory verse: <CENTER>“Bhootam Saraschya, mahadaavya Bhattanatha Sri Bhakti sara kulashekhara yogi vahaan Bhakataangri-renu parakala yateendra mishran, Srimath paraangusa munim pranatosmi Nityam." </CENTER> It was Sri Rangathaswamy of Sri Rangam who fondly referred to "Sadagopan" as Nammalwar (meaning, my devotee). After this era, a gap of more than 600 years fell in the path of Vaishnava Bhakthi while religions like Jainism, Saivism etc seemed to grow. In the ninth century, when the Divya Prabhandam, composed by all the Alwars was lost to human memeory, through yogic contact with Nammazhwar, Sriman Nadhamunigal resuscitated all the paasurams(verses) and systematized their singing at the Vishnu Temples. The great Ramanuja fostered this practice universally. He wrote 'Sri Bhashya' keeping the Sri-Sukthis of Nammalwar in mind. Manavala maamunigal and Vedanta desikar, by their compositions and discourses, gave the pride of place - Thiruvaimozhi occupies in Sri Vaishnavam. Nammalwar's Works: Nammalwar gave the Tamil version of the Vedas in the following works:— THIRU-VIRUTTAM This constitutes the essence of Rig Veda. Thiru means “Sri”. It is a poem of 100 stanzas each a quadrate. Viruttam is a style of poetry. Viruttam literally means an event. The event of 'falling in love with the Supreme being' is narrated poetically. 'Bridal Mysticism' is symbolized in a mellifluent way. THIRU-ASIRIYAM This constitutes the essence of yajurveda. It is a poem in seven sections or seven poems of unequal length. The breathless flow of the continuity of expression of the sun-lit beauty of the lord takes the reader to ethereal heights. In all, it has 71 lines. PERIYA THIRUVANDADI This constitutes the essence of Atharvana Veda. It is a poem of 87 lyrical stanzas. The style is at once simple and direct, moving and inspiring and transports one to see god face to face. THIRUVAIMOZHI (literally means Divine words) This is the magnum opus of Nammalwar—the treasure of Vaishnavism. it consists of 1102 four lined verses or passurams. These appear in groups of eleven. One group, which is an exception has thirteen paasurams. Each group is known as a Thiruvaimozhi. Ten such groups is called a pathu (meaning ten in Tamil). Thiruvaimozhi therefore has 10 pathus that is 100 thiruvaimozhis and 1102 paasurams. The melody produces by chorus singing of these paasurams by devotees is a feast to the ears. </TD></TR></TBODY></TABLE>

<TABLE title=Nammalwar cellSpacing=0 cellPadding=0 width=619 border=0><TBODY><TR height=25><TD vAlign=center>Nammalwar </TD></TR><TR><TD vAlign=top width="100%" background=/images/midhrline1.gif colSpan=2 height=3 border="0"></TD></TR></TBODY></TABLE><TABLE cellSpacing=0 cellPadding=5 width=619 border=0><TBODY><TR><TD vAlign=top> Life History: Nammalwar was born in a clan "Vellalar tribe" on the 43rd day of kali yuga on Friday, under the star “Vishakha”, during the sukla pakshi, chathur dashi, in kataka lagna, in the month of vrushabha (May-June), in vasantha ruthu, in the year of Pramadhi, in Thiru kurugoor (near Thirunelveli) in the Pandaya dynasty of Tamil Nadu, to kariyar and Udayanangayar. The child was extraordinary. For several days, it lived with eyes closed in perfect health, without food (neither breast fed milk nor any other). For days together, it never spoke. Distressed at this, the parents place the child at the shrine of Aadinathar, the deity of Kurugoor, surrendering into Him the entire burden of upbringing the child. As the child was totally different from the general human nature, he was named Maran. He was also called “Sadagopan” as, unlike other children, he did not allow earthly ignorance to envelope him. For sixteen long years, Maran sat motionless under the tamarind tree in Adinathar temple without food or drink, eyes closed, in padmasana ( one of the meditative posture), in utter silence. He was verily a SUN in human form with an aura encompassing the universe. He is believed to be the Avatara of Vishwak-Sena, chief of the hosts of Sriman Narayana in Vaikuntam. Madhurakavi Alwar: During that period, an elderly Brahmin scholar named Madhurakavi was on his pilgrimage to north Indian shrines. At Ayodhya, the pilgrim saw an extraordinary sweet glowing light as a star on the southern sky. Keen on knowing the source whence it emanated he traveled southward. Even when he reached Srirangam, (near Trichy in Tamil Nadu) the light was visible in far south. He continued his quest till he reached kurugoor, where the light merged with the person in Nammalwar, seated blissfully under the tamarind tree. Getting Nammalwar to speak: With great difficulty, Madhura kavi succeeded in drawing out Nammalwar from his deep samadhi. He learnt from Nammalwar the secrets of all the shastras by becoming his disciple. Thenceforward, he remained at his lotus feet, recording the divine poem swelling out of the heart of Nammalwar in great ecstasy of Krishna Bhakti, sometimes rapidly and other times slowly, depending on the intensity of intuition and inspiration. At the very thought of the birth and beauty of Sri Krishna, the Alwar used to go into deep trance for months together. Nammalwar is the seer of Dravidian Vedas. He sang four immortal poems as the Tamil version of the of the four Vedas – Rig, Sama, Yajur and Atharvanda. Nammalwar stayed on earth in flesh and blood only for a brief thirty-five years. His return back to Vaikuntam through the Archaradhi gathi has also been sung by him in the penultimate portion of Thiruvaimozhi. KANNI-NU CHIRUTHAMBU: Madhurakavi composed "kanni-nun chiruthambu"—a short prabandha of just eleven poems, in praise of Nammalwar, which in tradition occupies a very central place. Madhurakavi spread the music of the poems of Nammalwar far and wie. During those days, it is said that everyone-be he an oarsman, or trader, a chieftain or a Brahmin, reached the transcendent state by merely singing these verses. The "Sataari" placed on the heads of all the devotees in Vishnu temples is supposed to be Nammalwar himself. All other Alwars are his limbs as brought out in the following invocatory verse: <CENTER>“Bhootam Saraschya, mahadaavya Bhattanatha Sri Bhakti sara kulashekhara yogi vahaan Bhakataangri-renu parakala yateendra mishran, Srimath paraangusa munim pranatosmi Nityam." </CENTER> It was Sri Rangathaswamy of Sri Rangam who fondly referred to "Sadagopan" as Nammalwar (meaning, my devotee). After this era, a gap of more than 600 years fell in the path of Vaishnava Bhakthi while religions like Jainism, Saivism etc seemed to grow. In the ninth century, when the Divya Prabhandam, composed by all the Alwars was lost to human memeory, through yogic contact with Nammazhwar, Sriman Nadhamunigal resuscitated all the paasurams(verses) and systematized their singing at the Vishnu Temples. The great Ramanuja fostered this practice universally. He wrote 'Sri Bhashya' keeping the Sri-Sukthis of Nammalwar in mind. Manavala maamunigal and Vedanta desikar, by their compositions and discourses, gave the pride of place - Thiruvaimozhi occupies in Sri Vaishnavam. Nammalwar's Works: Nammalwar gave the Tamil version of the Vedas in the following works:— THIRU-VIRUTTAM This constitutes the essence of Rig Veda. Thiru means “Sri”. It is a poem of 100 stanzas each a quadrate. Viruttam is a style of poetry. Viruttam literally means an event. The event of 'falling in love with the Supreme being' is narrated poetically. 'Bridal Mysticism' is symbolized in a mellifluent way. THIRU-ASIRIYAM This constitutes the essence of yajurveda. It is a poem in seven sections or seven poems of unequal length. The breathless flow of the continuity of expression of the sun-lit beauty of the lord takes the reader to ethereal heights. In all, it has 71 lines. PERIYA THIRUVANDADI This constitutes the essence of Atharvana Veda. It is a poem of 87 lyrical stanzas. The style is at once simple and direct, moving and inspiring and transports one to see god face to face. THIRUVAIMOZHI (literally means Divine words) This is the magnum opus of Nammalwar—the treasure of Vaishnavism. it consists of 1102 four lined verses or passurams. These appear in groups of eleven. One group, which is an exception has thirteen paasurams. Each group is known as a Thiruvaimozhi. Ten such groups is called a pathu (meaning ten in Tamil). Thiruvaimozhi therefore has 10 pathus that is 100 thiruvaimozhis and 1102 paasurams. The melody produces by chorus singing of these paasurams by devotees is a feast to the ears. </TD></TR></TBODY></TABLE>

<TABLE title=Nammalwar cellSpacing=0 cellPadding=0 width=619 border=0><TBODY><TR height=25><TD vAlign=center>Nammalwar </TD></TR><TR><TD vAlign=top width="100%" background=/images/midhrline1.gif colSpan=2 height=3 border="0"></TD></TR></TBODY></TABLE><TABLE cellSpacing=0 cellPadding=5 width=619 border=0><TBODY><TR><TD vAlign=top> Life History: Nammalwar was born in a clan "Vellalar tribe" on the 43rd day of kali yuga on Friday, under the star “Vishakha”, during the sukla pakshi, chathur dashi, in kataka lagna, in the month of vrushabha (May-June), in vasantha ruthu, in the year of Pramadhi, in Thiru kurugoor (near Thirunelveli) in the Pandaya dynasty of Tamil Nadu, to kariyar and Udayanangayar. The child was extraordinary. For several days, it lived with eyes closed in perfect health, without food (neither breast fed milk nor any other). For days together, it never spoke. Distressed at this, the parents place the child at the shrine of Aadinathar, the deity of Kurugoor, surrendering into Him the entire burden of upbringing the child. As the child was totally different from the general human nature, he was named Maran. He was also called “Sadagopan” as, unlike other children, he did not allow earthly ignorance to envelope him. For sixteen long years, Maran sat motionless under the tamarind tree in Adinathar temple without food or drink, eyes closed, in padmasana ( one of the meditative posture), in utter silence. He was verily a SUN in human form with an aura encompassing the universe. He is believed to be the Avatara of Vishwak-Sena, chief of the hosts of Sriman Narayana in Vaikuntam. Madhurakavi Alwar: During that period, an elderly Brahmin scholar named Madhurakavi was on his pilgrimage to north Indian shrines. At Ayodhya, the pilgrim saw an extraordinary sweet glowing light as a star on the southern sky. Keen on knowing the source whence it emanated he traveled southward. Even when he reached Srirangam, (near Trichy in Tamil Nadu) the light was visible in far south. He continued his quest till he reached kurugoor, where the light merged with the person in Nammalwar, seated blissfully under the tamarind tree. Getting Nammalwar to speak: With great difficulty, Madhura kavi succeeded in drawing out Nammalwar from his deep samadhi. He learnt from Nammalwar the secrets of all the shastras by becoming his disciple. Thenceforward, he remained at his lotus feet, recording the divine poem swelling out of the heart of Nammalwar in great ecstasy of Krishna Bhakti, sometimes rapidly and other times slowly, depending on the intensity of intuition and inspiration. At the very thought of the birth and beauty of Sri Krishna, the Alwar used to go into deep trance for months together. Nammalwar is the seer of Dravidian Vedas. He sang four immortal poems as the Tamil version of the of the four Vedas – Rig, Sama, Yajur and Atharvanda. Nammalwar stayed on earth in flesh and blood only for a brief thirty-five years. His return back to Vaikuntam through the Archaradhi gathi has also been sung by him in the penultimate portion of Thiruvaimozhi. KANNI-NU CHIRUTHAMBU: Madhurakavi composed "kanni-nun chiruthambu"—a short prabandha of just eleven poems, in praise of Nammalwar, which in tradition occupies a very central place. Madhurakavi spread the music of the poems of Nammalwar far and wie. During those days, it is said that everyone-be he an oarsman, or trader, a chieftain or a Brahmin, reached the transcendent state by merely singing these verses. The "Sataari" placed on the heads of all the devotees in Vishnu temples is supposed to be Nammalwar himself. All other Alwars are his limbs as brought out in the following invocatory verse: <CENTER>“Bhootam Saraschya, mahadaavya Bhattanatha Sri Bhakti sara kulashekhara yogi vahaan Bhakataangri-renu parakala yateendra mishran, Srimath paraangusa munim pranatosmi Nityam." </CENTER> It was Sri Rangathaswamy of Sri Rangam who fondly referred to "Sadagopan" as Nammalwar (meaning, my devotee). After this era, a gap of more than 600 years fell in the path of Vaishnava Bhakthi while religions like Jainism, Saivism etc seemed to grow. In the ninth century, when the Divya Prabhandam, composed by all the Alwars was lost to human memeory, through yogic contact with Nammazhwar, Sriman Nadhamunigal resuscitated all the paasurams(verses) and systematized their singing at the Vishnu Temples. The great Ramanuja fostered this practice universally. He wrote 'Sri Bhashya' keeping the Sri-Sukthis of Nammalwar in mind. Manavala maamunigal and Vedanta desikar, by their compositions and discourses, gave the pride of place - Thiruvaimozhi occupies in Sri Vaishnavam. Nammalwar's Works: Nammalwar gave the Tamil version of the Vedas in the following works:— THIRU-VIRUTTAM This constitutes the essence of Rig Veda. Thiru means “Sri”. It is a poem of 100 stanzas each a quadrate. Viruttam is a style of poetry. Viruttam literally means an event. The event of 'falling in love with the Supreme being' is narrated poetically. 'Bridal Mysticism' is symbolized in a mellifluent way. THIRU-ASIRIYAM This constitutes the essence of yajurveda. It is a poem in seven sections or seven poems of unequal length. The breathless flow of the continuity of expression of the sun-lit beauty of the lord takes the reader to ethereal heights. In all, it has 71 lines. PERIYA THIRUVANDADI This constitutes the essence of Atharvana Veda. It is a poem of 87 lyrical stanzas. The style is at once simple and direct, moving and inspiring and transports one to see god face to face. THIRUVAIMOZHI (literally means Divine words) This is the magnum opus of Nammalwar—the treasure of Vaishnavism. it consists of 1102 four lined verses or passurams. These appear in groups of eleven. One group, which is an exception has thirteen paasurams. Each group is known as a Thiruvaimozhi. Ten such groups is called a pathu (meaning ten in Tamil). Thiruvaimozhi therefore has 10 pathus that is 100 thiruvaimozhis and 1102 paasurams. The melody produces by chorus singing of these paasurams by devotees is a feast to the ears. </TD></TR></TBODY></TABLE>

Karur Devarmalai - Arulmigu Sri Kamalavalli thaayar Sametha Sri Kadhir Narasinga Perumal http://divyadesamonline.com/hindu-deities/sri-narasimhar/temples/sri-kadhir-narasinga-perumal-devarmalai.shtml

Krishna 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 ! When the sages living in the forest visited Sri Ramachandra who was the incarnation of the ever joyful God and who was extremely pretty, they became surprised and forgetting themselves said, “We want to embrace you, Oh Lord.” The God told them, “When I reincarnate as Lord Krishna, you will be born as Gopis and then you can embrace me.”[Their wish was fulfilled in Krishnavatara.] 1 During the time of incarnation of the Lord as Krishna, Gokula became the forest heaven. Those who had done penance earlier became trees in that forest. Characters like miserliness and anger became Asuras. The Kali period which was coming was postponed till the reincarnation period was over. That Hari who was very pretty reincarnated himself as a Gopa Boy. His playful nature (play with the world) was an unknowable secret. Because of that the world was enchanted. Upanishads and portions of Vedas came in the form of 16108 maidens. The "mercy" was born as mother Rohini and the “earth mother” was born as Sathya Bhama. “Humility” was born as Krishna’s friend Sudhama. “Control of senses” was born as Sage Udhawa and “Truth” was born as Sage Akroora. The broken curd pots became to Krishna the ocean of milk so that he can play with it. This reincarnation was meant to destroy his enemies and to protect good people. The sword in the hand of Krishna was the God of destruction, the Maheswara himself. Sage Kasyapa was born as the mortar in Yasodha’s house and The God mother Adithi became the rope which tied Krishna to the mortar. Kali who destroys all enemies was the mace. The bow called Saranga was the illusion of the God. The harvest season of Sarad became the meals in his house. The lotus he held playfully was the seed for the world. Though the world was not different from all these, it appeared as if it was different. Similarly God himself did not have any differences. And the Vaikunta of those people who live in heaven was brought down to the world. The people who have understood this truly would get the result of their good deeds. They would get themselves released from the ties of the body and attain salvation. 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 Krishnopanishad, as contained in the Atharva-Veda.

Krishna 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 ! When the sages living in the forest visited Sri Ramachandra who was the incarnation of the ever joyful God and who was extremely pretty, they became surprised and forgetting themselves said, “We want to embrace you, Oh Lord.” The God told them, “When I reincarnate as Lord Krishna, you will be born as Gopis and then you can embrace me.”[Their wish was fulfilled in Krishnavatara.] 1 During the time of incarnation of the Lord as Krishna, Gokula became the forest heaven. Those who had done penance earlier became trees in that forest. Characters like miserliness and anger became Asuras. The Kali period which was coming was postponed till the reincarnation period was over. That Hari who was very pretty reincarnated himself as a Gopa Boy. His playful nature (play with the world) was an unknowable secret. Because of that the world was enchanted. Upanishads and portions of Vedas came in the form of 16108 maidens. The "mercy" was born as mother Rohini and the “earth mother” was born as Sathya Bhama. “Humility” was born as Krishna’s friend Sudhama. “Control of senses” was born as Sage Udhawa and “Truth” was born as Sage Akroora. The broken curd pots became to Krishna the ocean of milk so that he can play with it. This reincarnation was meant to destroy his enemies and to protect good people. The sword in the hand of Krishna was the God of destruction, the Maheswara himself. Sage Kasyapa was born as the mortar in Yasodha’s house and The God mother Adithi became the rope which tied Krishna to the mortar. Kali who destroys all enemies was the mace. The bow called Saranga was the illusion of the God. The harvest season of Sarad became the meals in his house. The lotus he held playfully was the seed for the world. Though the world was not different from all these, it appeared as if it was different. Similarly God himself did not have any differences. And the Vaikunta of those people who live in heaven was brought down to the world. The people who have understood this truly would get the result of their good deeds. They would get themselves released from the ties of the body and attain salvation. 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 Krishnopanishad, as contained in the Atharva-Veda.

Krishna 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 ! When the sages living in the forest visited Sri Ramachandra who was the incarnation of the ever joyful God and who was extremely pretty, they became surprised and forgetting themselves said, “We want to embrace you, Oh Lord.” The God told them, “When I reincarnate as Lord Krishna, you will be born as Gopis and then you can embrace me.”[Their wish was fulfilled in Krishnavatara.] 1 During the time of incarnation of the Lord as Krishna, Gokula became the forest heaven. Those who had done penance earlier became trees in that forest. Characters like miserliness and anger became Asuras. The Kali period which was coming was postponed till the reincarnation period was over. That Hari who was very pretty reincarnated himself as a Gopa Boy. His playful nature (play with the world) was an unknowable secret. Because of that the world was enchanted. Upanishads and portions of Vedas came in the form of 16108 maidens. The "mercy" was born as mother Rohini and the “earth mother” was born as Sathya Bhama. “Humility” was born as Krishna’s friend Sudhama. “Control of senses” was born as Sage Udhawa and “Truth” was born as Sage Akroora. The broken curd pots became to Krishna the ocean of milk so that he can play with it. This reincarnation was meant to destroy his enemies and to protect good people. The sword in the hand of Krishna was the God of destruction, the Maheswara himself. Sage Kasyapa was born as the mortar in Yasodha’s house and The God mother Adithi became the rope which tied Krishna to the mortar. Kali who destroys all enemies was the mace. The bow called Saranga was the illusion of the God. The harvest season of Sarad became the meals in his house. The lotus he held playfully was the seed for the world. Though the world was not different from all these, it appeared as if it was different. Similarly God himself did not have any differences. And the Vaikunta of those people who live in heaven was brought down to the world. The people who have understood this truly would get the result of their good deeds. They would get themselves released from the ties of the body and attain salvation. 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 Krishnopanishad, as contained in the Atharva-Veda.

Hanumath Bhujanga Prayatha Stotram [Prayer to Lord Hanuman in Bhujanga meter] [Also Known as Anjaneya Bhujanga Stotram] [Attributed to Adi Shankara - not in the list of Sankara’s Complete Works] Prapannanuragam, prabha kanchanabham, Jagat geetha souryam, thusharadri dairyam, Thruneekruthya hethim ranodhyad vibhoothim, Bhaje vayu puthram, pavithrath pavithram.1 I pray that son of the God of wind, Who is the holiest among the holy, Who loves his devotees, Who shines like gold, Whose heroism is sung by the world, Who is as heroic as the cold mountain, Who made the fire, look as small as the grass, And got incomparable fame in the field of war. Bhaje hemarambhavanenithyavasam, Bhaje bala bhanu prabhacharu bhasam, Bhaje chandrika kunda mandarahasam, Bhaja santhatham ramabhoopaladasam.2 I always sing about him who, Is always the servant of the king Rama, Who lives daily in the golden orchard of banana, Who has the same dazzle as the infant sun, And whose smile is similar, To the moon light, jasmine and mandara flowers. Bhaje lakshmana prana raksha sudaksham, Bhaje thoshitha sesha geervana paksham, Bhaje gora sangrama seemahathaksham, Bhaje rama namanu sampraptha laksham.3 I salute that Hanuman who showed great capability, In saving the life of Lakshmana, Who satisfied and made happy all the devas, Who killed the asura called Aksha*, At the end of a fierce battle, And who has reached his grand aim, By chanting the holy name of Rama. *Aksha was the on of Ravana. Krutha bheethi nadam kshithi kshiptha padam, Ghanakrantha jangam kati sthodu jangam, Ajandastha kesam bhjaslishta dasam, Jaya sree sametham, bhaje ramadhootham. 4 I pray that victorious emissary of Rama, Who heralded the promise of protection, Who firmly stood on earth by his feet, Who shook his hips and grew as tall as the skies, And arrested all the directions within his arm length. Chalath bala gathad brama chakravalam, Kadorattahasath prabhinnaja bhandam, Maha simha nada dwiseerna trilokam, Bhaje chanjaneyam prabhum vajra kayam. 5 I pray that son of Anjana who is the lord, With the body as hard as the diamond, Who by the beat of his tail shook the horizon, Who by his strong shout broke the universe, And who by his lion like roar stifled all the three worlds. Rane bheeshane megha nadadhi nadhe, Sarosham samavapya soumithramamse, Khaganaam ghanaanam suranam cha marge, Natantham namantham hanumanthamede. 6 I meditate on that Hanuman, Who in the horrific war against Megha nada*, Full of horrific sound of sounds, Carried the son of Sumithra, And saluted and danced with frenzy, In the path of birds, clouds and devas. * Indrajit, the son of Ravana Who had voice like thunder. Nakha pastha jambhari dambolidharam, Karadwandwa nirdhooha karogra dandam, Pada gatha bheethahi rajadhi vasam, Rana kshobha daksham bhaje pingalaksham. 7 I pray that red eyed one, Who has nails which are fiercer than, The diamond mace of Lord Indra, Who has hands much stronger than, Than the fierce stick of god of death, Who has fierce steps which make , The patala* world tremble with fear, And who is great at the times of fierce warfare. * Patala - The world underneath the earth. Pradoshe prabhathe thada cha ardha rathre, Shubangam jitha nanga leela prasangam, Sada bhavayan manaseamum vadhedhya, Ssa dhanyassa maanyo na chaasyopadasthe. 8 Whether it is dusk, dawn or midnight, If one is clean and wins over his desires and passion, And chants this prayer of Hanuman, Meditating always on him, He alone is blessed and a great man, And will never be subject to any danger. Viladwari bhoopalakadwari ghore, Gaja vyagra simha kularanya bhage, Saranyaya varnyaya devair namasthe, Namasthe kapi sreshta rama priyaya. 9 Whether it is in the opening of caves, Or in the gate of the kings palace, Or in the dark forests full of, Elephants, tigers and lion, My salutations to the chief of monkeys, Who is the darling of Rama, And who is the God who takes care of his devotees. Sudha sindhumuulangya sadhoni ssedhe, Sudhandhapraknupthasudhamoushadhhestha, Kshanadrona shaileyasarena nethum, Bhavantham vina ko hi loke samartha. 10 In this whole world who but you are capable of, Crossing the ocean in the pitch of dark at night, And in a moment, bring the herb which gives life, Protected by the Sudhandhas*, along with, The peak of the drona mountain? * The devas guarding the mountain and its herb. Samudhram tharangadhi roudhram vinidhram, Vilamghoru jhanga sthutha marthya sangha, Nirathanga lankam vilankam vidhaya, Pithevasi seethathitha papa hari.11 After crossing the fierce sea which is, Always full of tides and enjoying the songs of praise, Sung by the crowds of devas, you entered, The city of Lanka which had no worries, And you killed the goddess of Lanka, And also consoled the sorrow of Sita like a father. Remanadha Ramaam kshamanadha ramaam, Yaso hethu bhootham visokam vidhaya, Vanam santhahantham javaddhana vaanam, Sada chinthaye sree hanumanthameva.12 I always think about that Hanuman, Who consoled Goddess Sita, who is the wife of Rama, Who was the reason for the fame of Rama, king of patience, And who burnt and destroyed the forest of Rakshasas. Jarabharatho bhooripeeda sareere, Irooda ranaa rooda bhooriprathapa, Bhavath pada bhakthim bhavad bhakthi rakthim, Kuru sri hanumath prabho, may dayalo. 13 Since my body is full of creeping age and all its ills, Hey Hanuman, You who have unalloyed fame, Please create in me the devotion to your feet and, Passion for such a devotion in my mind. Udharantharangam sada rama bhaktham, Samuddhanda vruthim dwishaddhanda lolam, Amoghanubhavam thamougagna daksham, Thanmath prabhavam Hanumantha meede.14 I meditate on that Hanuman, Who has a very broad heart, Who always has devotion to Lord Rama, Who controls all his actions, Who is the enemy of god of death, Who is greatly merciful, Who is capable of removing , Darkness created by ignorance, And who exhibits the extreme limit of his strength. Karothbhasi tangam kireetidhwajangam, Hathaseshapangam rane nirvisangam, Jwalath kundalangam trilokee mrukangam, Ranath basma lankaam, Bhaje nishkalankam. 15 I pray that innocent Hanuman, Who carries a hatchet in his hand, Who is seen in the flag of Arjuna, Who can remove all sins without a trace, Who extremely shines in a battle, Who wears dazzling ear studs, Who is the moon to the three worlds, And who made Lanka in to ash in the war. Maha bhootha peedam mahothpada peedam, Maha vyadhi peedam, mahadhipra peedam, Hara swasritha bheeshta dana pradhayin, Namasthe namasthe kapeendra prasathe. 16 Salutations and salutation to him, Who is famous as the Indra among monkeys, And who fulfills the wishes of his devotees, With a humble request to Put an end, to the great problems from ghosts, To the Great dangers arising suddenly, To the sufferings due to diseases, And to the sufferings due to great sorrows. Namasthe maha sathwa vahaya thubhyam, Namasthe maha vajra rekhaya thubhyam, Namasthe maha kalakalaaya thubhyam, Namasthe maha deerga valaya thubhyam. 17 Salutations to Him who, Is the great carrier of good qualities, Salutations to Him who, Is like a great diamond line, Salutations to Him who, Is the death to god of death, And salutations to Him who, Has a very long tail. Namasthe mahasouri thulyaya thubhyam, Namasthe phalee bhootha sooryaya thubhyam, Namasthe maha marthya kayaya thubhyam, Namasthe mahath brahma charyaya thubhyam. 18 Salutations to Him who, Is a great warrior, Salutations to Him who, Thought that Sun is a fruit, Salutations to Him who, Wears the form of a man, And salutations to Him who, Observed the great vow of chastity*. *Hanuman observed Brahmacharya Hanumath bhujangam prabhatha prayathe, Prayane pradhoshe padan vai satopi, Vimukthwagha sangha sada rama bhaktha, Kruthartho bhavishyathyupatha pramodha. 19 He who reads this prayer of Hanuman, Either after dawn or before dusk, Even if he is an adamant sinner, Would get rid of all his sins, Become a great devotee of Lord Rama, And Would become greatly happy, And also would be greatly proud of himself.

Hanumath Bhujanga Prayatha Stotram [Prayer to Lord Hanuman in Bhujanga meter] [Also Known as Anjaneya Bhujanga Stotram] [Attributed to Adi Shankara - not in the list of Sankara’s Complete Works] Prapannanuragam, prabha kanchanabham, Jagat geetha souryam, thusharadri dairyam, Thruneekruthya hethim ranodhyad vibhoothim, Bhaje vayu puthram, pavithrath pavithram.1 I pray that son of the God of wind, Who is the holiest among the holy, Who loves his devotees, Who shines like gold, Whose heroism is sung by the world, Who is as heroic as the cold mountain, Who made the fire, look as small as the grass, And got incomparable fame in the field of war. Bhaje hemarambhavanenithyavasam, Bhaje bala bhanu prabhacharu bhasam, Bhaje chandrika kunda mandarahasam, Bhaja santhatham ramabhoopaladasam.2 I always sing about him who, Is always the servant of the king Rama, Who lives daily in the golden orchard of banana, Who has the same dazzle as the infant sun, And whose smile is similar, To the moon light, jasmine and mandara flowers. Bhaje lakshmana prana raksha sudaksham, Bhaje thoshitha sesha geervana paksham, Bhaje gora sangrama seemahathaksham, Bhaje rama namanu sampraptha laksham.3 I salute that Hanuman who showed great capability, In saving the life of Lakshmana, Who satisfied and made happy all the devas, Who killed the asura called Aksha*, At the end of a fierce battle, And who has reached his grand aim, By chanting the holy name of Rama. *Aksha was the on of Ravana. Krutha bheethi nadam kshithi kshiptha padam, Ghanakrantha jangam kati sthodu jangam, Ajandastha kesam bhjaslishta dasam, Jaya sree sametham, bhaje ramadhootham. 4 I pray that victorious emissary of Rama, Who heralded the promise of protection, Who firmly stood on earth by his feet, Who shook his hips and grew as tall as the skies, And arrested all the directions within his arm length. Chalath bala gathad brama chakravalam, Kadorattahasath prabhinnaja bhandam, Maha simha nada dwiseerna trilokam, Bhaje chanjaneyam prabhum vajra kayam. 5 I pray that son of Anjana who is the lord, With the body as hard as the diamond, Who by the beat of his tail shook the horizon, Who by his strong shout broke the universe, And who by his lion like roar stifled all the three worlds. Rane bheeshane megha nadadhi nadhe, Sarosham samavapya soumithramamse, Khaganaam ghanaanam suranam cha marge, Natantham namantham hanumanthamede. 6 I meditate on that Hanuman, Who in the horrific war against Megha nada*, Full of horrific sound of sounds, Carried the son of Sumithra, And saluted and danced with frenzy, In the path of birds, clouds and devas. * Indrajit, the son of Ravana Who had voice like thunder. Nakha pastha jambhari dambolidharam, Karadwandwa nirdhooha karogra dandam, Pada gatha bheethahi rajadhi vasam, Rana kshobha daksham bhaje pingalaksham. 7 I pray that red eyed one, Who has nails which are fiercer than, The diamond mace of Lord Indra, Who has hands much stronger than, Than the fierce stick of god of death, Who has fierce steps which make , The patala* world tremble with fear, And who is great at the times of fierce warfare. * Patala - The world underneath the earth. Pradoshe prabhathe thada cha ardha rathre, Shubangam jitha nanga leela prasangam, Sada bhavayan manaseamum vadhedhya, Ssa dhanyassa maanyo na chaasyopadasthe. 8 Whether it is dusk, dawn or midnight, If one is clean and wins over his desires and passion, And chants this prayer of Hanuman, Meditating always on him, He alone is blessed and a great man, And will never be subject to any danger. Viladwari bhoopalakadwari ghore, Gaja vyagra simha kularanya bhage, Saranyaya varnyaya devair namasthe, Namasthe kapi sreshta rama priyaya. 9 Whether it is in the opening of caves, Or in the gate of the kings palace, Or in the dark forests full of, Elephants, tigers and lion, My salutations to the chief of monkeys, Who is the darling of Rama, And who is the God who takes care of his devotees. Sudha sindhumuulangya sadhoni ssedhe, Sudhandhapraknupthasudhamoushadhhestha, Kshanadrona shaileyasarena nethum, Bhavantham vina ko hi loke samartha. 10 In this whole world who but you are capable of, Crossing the ocean in the pitch of dark at night, And in a moment, bring the herb which gives life, Protected by the Sudhandhas*, along with, The peak of the drona mountain? * The devas guarding the mountain and its herb. Samudhram tharangadhi roudhram vinidhram, Vilamghoru jhanga sthutha marthya sangha, Nirathanga lankam vilankam vidhaya, Pithevasi seethathitha papa hari.11 After crossing the fierce sea which is, Always full of tides and enjoying the songs of praise, Sung by the crowds of devas, you entered, The city of Lanka which had no worries, And you killed the goddess of Lanka, And also consoled the sorrow of Sita like a father. Remanadha Ramaam kshamanadha ramaam, Yaso hethu bhootham visokam vidhaya, Vanam santhahantham javaddhana vaanam, Sada chinthaye sree hanumanthameva.12 I always think about that Hanuman, Who consoled Goddess Sita, who is the wife of Rama, Who was the reason for the fame of Rama, king of patience, And who burnt and destroyed the forest of Rakshasas. Jarabharatho bhooripeeda sareere, Irooda ranaa rooda bhooriprathapa, Bhavath pada bhakthim bhavad bhakthi rakthim, Kuru sri hanumath prabho, may dayalo. 13 Since my body is full of creeping age and all its ills, Hey Hanuman, You who have unalloyed fame, Please create in me the devotion to your feet and, Passion for such a devotion in my mind. Udharantharangam sada rama bhaktham, Samuddhanda vruthim dwishaddhanda lolam, Amoghanubhavam thamougagna daksham, Thanmath prabhavam Hanumantha meede.14 I meditate on that Hanuman, Who has a very broad heart, Who always has devotion to Lord Rama, Who controls all his actions, Who is the enemy of god of death, Who is greatly merciful, Who is capable of removing , Darkness created by ignorance, And who exhibits the extreme limit of his strength. Karothbhasi tangam kireetidhwajangam, Hathaseshapangam rane nirvisangam, Jwalath kundalangam trilokee mrukangam, Ranath basma lankaam, Bhaje nishkalankam. 15 I pray that innocent Hanuman, Who carries a hatchet in his hand, Who is seen in the flag of Arjuna, Who can remove all sins without a trace, Who extremely shines in a battle, Who wears dazzling ear studs, Who is the moon to the three worlds, And who made Lanka in to ash in the war. Maha bhootha peedam mahothpada peedam, Maha vyadhi peedam, mahadhipra peedam, Hara swasritha bheeshta dana pradhayin, Namasthe namasthe kapeendra prasathe. 16 Salutations and salutation to him, Who is famous as the Indra among monkeys, And who fulfills the wishes of his devotees, With a humble request to Put an end, to the great problems from ghosts, To the Great dangers arising suddenly, To the sufferings due to diseases, And to the sufferings due to great sorrows. Namasthe maha sathwa vahaya thubhyam, Namasthe maha vajra rekhaya thubhyam, Namasthe maha kalakalaaya thubhyam, Namasthe maha deerga valaya thubhyam. 17 Salutations to Him who, Is the great carrier of good qualities, Salutations to Him who, Is like a great diamond line, Salutations to Him who, Is the death to god of death, And salutations to Him who, Has a very long tail. Namasthe mahasouri thulyaya thubhyam, Namasthe phalee bhootha sooryaya thubhyam, Namasthe maha marthya kayaya thubhyam, Namasthe mahath brahma charyaya thubhyam. 18 Salutations to Him who, Is a great warrior, Salutations to Him who, Thought that Sun is a fruit, Salutations to Him who, Wears the form of a man, And salutations to Him who, Observed the great vow of chastity*. *Hanuman observed Brahmacharya Hanumath bhujangam prabhatha prayathe, Prayane pradhoshe padan vai satopi, Vimukthwagha sangha sada rama bhaktha, Kruthartho bhavishyathyupatha pramodha. 19 He who reads this prayer of Hanuman, Either after dawn or before dusk, Even if he is an adamant sinner, Would get rid of all his sins, Become a great devotee of Lord Rama, And Would become greatly happy, And also would be greatly proud of himself.

Hanumath Bhujanga Prayatha Stotram [Prayer to Lord Hanuman in Bhujanga meter] [Also Known as Anjaneya Bhujanga Stotram] [Attributed to Adi Shankara - not in the list of Sankara’s Complete Works] Prapannanuragam, prabha kanchanabham, Jagat geetha souryam, thusharadri dairyam, Thruneekruthya hethim ranodhyad vibhoothim, Bhaje vayu puthram, pavithrath pavithram.1 I pray that son of the God of wind, Who is the holiest among the holy, Who loves his devotees, Who shines like gold, Whose heroism is sung by the world, Who is as heroic as the cold mountain, Who made the fire, look as small as the grass, And got incomparable fame in the field of war. Bhaje hemarambhavanenithyavasam, Bhaje bala bhanu prabhacharu bhasam, Bhaje chandrika kunda mandarahasam, Bhaja santhatham ramabhoopaladasam.2 I always sing about him who, Is always the servant of the king Rama, Who lives daily in the golden orchard of banana, Who has the same dazzle as the infant sun, And whose smile is similar, To the moon light, jasmine and mandara flowers. Bhaje lakshmana prana raksha sudaksham, Bhaje thoshitha sesha geervana paksham, Bhaje gora sangrama seemahathaksham, Bhaje rama namanu sampraptha laksham.3 I salute that Hanuman who showed great capability, In saving the life of Lakshmana, Who satisfied and made happy all the devas, Who killed the asura called Aksha*, At the end of a fierce battle, And who has reached his grand aim, By chanting the holy name of Rama. *Aksha was the on of Ravana. Krutha bheethi nadam kshithi kshiptha padam, Ghanakrantha jangam kati sthodu jangam, Ajandastha kesam bhjaslishta dasam, Jaya sree sametham, bhaje ramadhootham. 4 I pray that victorious emissary of Rama, Who heralded the promise of protection, Who firmly stood on earth by his feet, Who shook his hips and grew as tall as the skies, And arrested all the directions within his arm length. Chalath bala gathad brama chakravalam, Kadorattahasath prabhinnaja bhandam, Maha simha nada dwiseerna trilokam, Bhaje chanjaneyam prabhum vajra kayam. 5 I pray that son of Anjana who is the lord, With the body as hard as the diamond, Who by the beat of his tail shook the horizon, Who by his strong shout broke the universe, And who by his lion like roar stifled all the three worlds. Rane bheeshane megha nadadhi nadhe, Sarosham samavapya soumithramamse, Khaganaam ghanaanam suranam cha marge, Natantham namantham hanumanthamede. 6 I meditate on that Hanuman, Who in the horrific war against Megha nada*, Full of horrific sound of sounds, Carried the son of Sumithra, And saluted and danced with frenzy, In the path of birds, clouds and devas. * Indrajit, the son of Ravana Who had voice like thunder. Nakha pastha jambhari dambolidharam, Karadwandwa nirdhooha karogra dandam, Pada gatha bheethahi rajadhi vasam, Rana kshobha daksham bhaje pingalaksham. 7 I pray that red eyed one, Who has nails which are fiercer than, The diamond mace of Lord Indra, Who has hands much stronger than, Than the fierce stick of god of death, Who has fierce steps which make , The patala* world tremble with fear, And who is great at the times of fierce warfare. * Patala - The world underneath the earth. Pradoshe prabhathe thada cha ardha rathre, Shubangam jitha nanga leela prasangam, Sada bhavayan manaseamum vadhedhya, Ssa dhanyassa maanyo na chaasyopadasthe. 8 Whether it is dusk, dawn or midnight, If one is clean and wins over his desires and passion, And chants this prayer of Hanuman, Meditating always on him, He alone is blessed and a great man, And will never be subject to any danger. Viladwari bhoopalakadwari ghore, Gaja vyagra simha kularanya bhage, Saranyaya varnyaya devair namasthe, Namasthe kapi sreshta rama priyaya. 9 Whether it is in the opening of caves, Or in the gate of the kings palace, Or in the dark forests full of, Elephants, tigers and lion, My salutations to the chief of monkeys, Who is the darling of Rama, And who is the God who takes care of his devotees. Sudha sindhumuulangya sadhoni ssedhe, Sudhandhapraknupthasudhamoushadhhestha, Kshanadrona shaileyasarena nethum, Bhavantham vina ko hi loke samartha. 10 In this whole world who but you are capable of, Crossing the ocean in the pitch of dark at night, And in a moment, bring the herb which gives life, Protected by the Sudhandhas*, along with, The peak of the drona mountain? * The devas guarding the mountain and its herb. Samudhram tharangadhi roudhram vinidhram, Vilamghoru jhanga sthutha marthya sangha, Nirathanga lankam vilankam vidhaya, Pithevasi seethathitha papa hari.11 After crossing the fierce sea which is, Always full of tides and enjoying the songs of praise, Sung by the crowds of devas, you entered, The city of Lanka which had no worries, And you killed the goddess of Lanka, And also consoled the sorrow of Sita like a father. Remanadha Ramaam kshamanadha ramaam, Yaso hethu bhootham visokam vidhaya, Vanam santhahantham javaddhana vaanam, Sada chinthaye sree hanumanthameva.12 I always think about that Hanuman, Who consoled Goddess Sita, who is the wife of Rama, Who was the reason for the fame of Rama, king of patience, And who burnt and destroyed the forest of Rakshasas. Jarabharatho bhooripeeda sareere, Irooda ranaa rooda bhooriprathapa, Bhavath pada bhakthim bhavad bhakthi rakthim, Kuru sri hanumath prabho, may dayalo. 13 Since my body is full of creeping age and all its ills, Hey Hanuman, You who have unalloyed fame, Please create in me the devotion to your feet and, Passion for such a devotion in my mind. Udharantharangam sada rama bhaktham, Samuddhanda vruthim dwishaddhanda lolam, Amoghanubhavam thamougagna daksham, Thanmath prabhavam Hanumantha meede.14 I meditate on that Hanuman, Who has a very broad heart, Who always has devotion to Lord Rama, Who controls all his actions, Who is the enemy of god of death, Who is greatly merciful, Who is capable of removing , Darkness created by ignorance, And who exhibits the extreme limit of his strength. Karothbhasi tangam kireetidhwajangam, Hathaseshapangam rane nirvisangam, Jwalath kundalangam trilokee mrukangam, Ranath basma lankaam, Bhaje nishkalankam. 15 I pray that innocent Hanuman, Who carries a hatchet in his hand, Who is seen in the flag of Arjuna, Who can remove all sins without a trace, Who extremely shines in a battle, Who wears dazzling ear studs, Who is the moon to the three worlds, And who made Lanka in to ash in the war. Maha bhootha peedam mahothpada peedam, Maha vyadhi peedam, mahadhipra peedam, Hara swasritha bheeshta dana pradhayin, Namasthe namasthe kapeendra prasathe. 16 Salutations and salutation to him, Who is famous as the Indra among monkeys, And who fulfills the wishes of his devotees, With a humble request to Put an end, to the great problems from ghosts, To the Great dangers arising suddenly, To the sufferings due to diseases, And to the sufferings due to great sorrows. Namasthe maha sathwa vahaya thubhyam, Namasthe maha vajra rekhaya thubhyam, Namasthe maha kalakalaaya thubhyam, Namasthe maha deerga valaya thubhyam. 17 Salutations to Him who, Is the great carrier of good qualities, Salutations to Him who, Is like a great diamond line, Salutations to Him who, Is the death to god of death, And salutations to Him who, Has a very long tail. Namasthe mahasouri thulyaya thubhyam, Namasthe phalee bhootha sooryaya thubhyam, Namasthe maha marthya kayaya thubhyam, Namasthe mahath brahma charyaya thubhyam. 18 Salutations to Him who, Is a great warrior, Salutations to Him who, Thought that Sun is a fruit, Salutations to Him who, Wears the form of a man, And salutations to Him who, Observed the great vow of chastity*. *Hanuman observed Brahmacharya Hanumath bhujangam prabhatha prayathe, Prayane pradhoshe padan vai satopi, Vimukthwagha sangha sada rama bhaktha, Kruthartho bhavishyathyupatha pramodha. 19 He who reads this prayer of Hanuman, Either after dawn or before dusk, Even if he is an adamant sinner, Would get rid of all his sins, Become a great devotee of Lord Rama, And Would become greatly happy, And also would be greatly proud of himself.

http://tiruppavai.net/hymn.html

http://tiruppavai.net/hymn.html

http://tiruppavai.net/hymn.html

Sri Devi on left side Sri Devi thaayar who has to reside on the right hand side of the Perumal is found on the left hand side in ThiruIdaventhai and in Thiruputkuzhi Divyadesam.

Sri Devi on left side Sri Devi thaayar who has to reside on the right hand side of the Perumal is found on the left hand side in ThiruIdaventhai and in Thiruputkuzhi Divyadesam.