ANGARAKA ASHTOTTARA SATANAMAVALI

अङ्गारकाष्टोत्तरशतनामावलिः
Prefix ‘ओं’ and
suffix ‘नमः’ to the names
ओं महीसुताय नमः
   महाभागाय
   मङ्गलाय
   मङ्गलप्रदाय
   महावीराय
   महाशूराय
   महाबलपराक्रमाय
   महारौद्राय
   महाभद्राय
   माननीयाय 
                      १०
 
   दयाकराय
   मानदाय
   अपर्वणाय
   क्रूराय
   तापत्रयविवर्जिताय
   सुप्रतीपाय
   सुताम्राक्षाय
   सुब्रह्मण्याय
   सुखप्रदाय
   वक्रस्तंभातिगमनाय            २०
   वरेण्याय
   वरदाय
   सुखिने
   वीरभद्राय
   विरूपाक्षाय
   विदूरस्थाय
   विभावसवे
   नक्षत्रचक्रसञ्चारिणे
   क्षत्रपाय
   क्षात्रवर्जिताय                  ३०
   क्षयवृद्धिविनिर्मुक्ताय
   क्षमायुक्ताय
   विचक्षणाय
   अक्षीणफलदाय
   चतुर्वर्गफलप्रदाय
   वीतरागाय
   वीतभयाय
   विज्वराय
   विश्वकारणाय
   नक्षत्रराशिसञ्चाराय             ४०
    नानाभयनिकृन्तनाय
    वन्दारुजनमन्दाराय
    वक्राकुञ्चितमूर्धजाय
    कमनीयाय
    दयासाराय
    कनत्कनकभूषणाय
    भयघ्नाय
    भव्यफलदाय
    भक्ताभयवरप्रदाय
    शत्रुहन्त्रे                    ५०
    शमोपेताय   
    शरणागतपोषणाय
    साहसिने
    सद्गुणाध्यक्षाय
    साधवे
    समरदुर्जयाय
    दुष्टदूराय
    शिष्टपूज्याय
    सर्वकष्टनिवारकाय
    दुश्चेष्टावारकाय                ६०
    दुःखभञ्जनाय
    दुर्धराय
    हरये
    दुस्स्वप्नहन्त्रे
    दुर्धर्षाय
    दुष्टगर्वविमोचनाय
    भरद्वाजकुलोद्भूताय
    भूसुताय
    भव्यभूषणाय
    रक्तांबराय                   ७०   
    
    रक्तवपुषे
    भक्तपालनतत्पराय
    चतुर्भुजाय
    गदाधारिणे
    मेषवाहाय
    मिताशनाय
    शक्तिशूलधराय
    शक्ताय
    शस्त्रविद्याविशारदाय
    तार्किकाय                   ८०
 
           
    तामसाधाराय
    तपस्विने
    ताम्रलोचनाय
    तप्तकाञ्चनसङ्काशाय
    रक्तकिञ्जल्कसन्निभाय
    गोत्राधिदेवाय
    गोमध्यचराय
    गुणविभूषणाय
    असृजे
    अङ्गारकाय                 ९०
    अवन्तीदेशाधीशाय
    जनार्दनाय
    सूर्ययाम्यप्रदेशस्थाय
    यूने
    याम्यहरिन्मुखाय
    त्रिकोणमण्डलगताय
    त्रिदशाधिपसन्नुताय
    शुचये
    शुचिकराय
    शूराय                      १००
    शुचिवश्याय
    शुभावहाय
    मेषवृश्चिकराशीशाय
    मेधाविने
    मितभाषणाय
    सुखप्रदाय
    सुरूपाक्षाय
    सर्वाभीष्टफलप्रदाय             १०८
     
    

          

NIRGUNA MANASAPUJA (SRI SANKARABHAGAVATPADA RACHITA)

               निर्गुणमानसपूजा
                    (श्रीमच्छङ्करभगवत्पादविरचिता)
शिष्य उवाच
  अखण्डे सच्चिदानन्दे
निर्विकल्पैकरूपिणि।
  स्थितेऽद्वितीयभावेऽपि
कथं पूजा विधीयते ॥१॥
  
  पूर्णस्यावाहनं
कुत्र सर्वाधारस्य चासनम्।
  स्वच्छस्य पाद्यमर्घ्यं
च शुद्धस्याचमनं कुतः ॥२॥ 
 
  निर्मलस्य कुतः
स्नानं वासो विश्वोदरस्य च।
  अगोत्रस्य त्ववर्णस्य
कुतस्तस्योपवीतकम्॥३॥
  निर्लेपस्य कुतो
गन्धः पुष्पं निर्वासनस्य च।
  निर्विशेषस्य का
भूषा कोऽलङ्कारो निराकृतेः॥४॥
   निरञ्जनस्य किं
धूपैः दीपैर्वा सर्वसाक्षिणः ।
   निजानन्दैकतृप्तस्य
नैवेद्यं किं भवेदिह ॥५॥
   विश्वानन्दयितुस्तस्य
किं ताम्बूलं प्रकल्प्यते।
   स्वयंप्रकाशचिद्रूपो
योऽसावर्कादिभासकः ॥६॥  
    गीयते श्रुतिभिस्तस्य
नीराजनविधिः कुतः।
    प्रदक्षिणमनन्तस्य
प्रणामोऽद्वयवस्तुनः॥७॥
    
    वेदवाचामवेद्यस्य
किं वा स्तोत्रं विधीयते।
    अन्तर्बहिः संस्थितस्योद्वासनविधिः
कुतः ॥८॥
गुरुरुवाच।
आराधयामि मणिसंनिभमात्मलिङ्गं
   मायापुरीहृदयपङ्कजसंनिविष्टम्  ।
श्रद्धानदीविमलचित्तजलाभिषेकैः
   नित्यं समाधिकुसुमैर्नपुनर्भवाय ॥९॥
अयमेकोऽवशिष्टोऽस्मीत्येवमावाहयेच्छिवम्
आसनं कल्पयेत्पश्चात्स्वप्रतिष्ठात्मचिन्तनम् ॥१०॥
पुण्यपापरजःसङ्गो मम नास्तीति वेदनम्।
पाद्यं समर्पयेद्विद्वन्सर्वकल्मषनाशनम् ॥११॥
अनादिकल्पविधृतमूलाज्ञानजलाञ्जलिम्।
विसृजेदात्मलिङ्गस्य तदेवार्घ्यसमर्पणम् ॥१२॥
ब्रह्मानन्दाब्धिकल्लोलकणकोट्यंशलेशकम्।
पिबन्तीन्द्रादय इति ध्यानमाचमनं मतम् ॥१३॥
ब्रह्मानन्दजलेनैव लोकाः सर्वे परिप्लुताः।
अच्छेद्योऽयमिति ध्यानमभिषेचनमात्मनः ॥१४॥
निरावरणचैतन्यं प्रकाशोऽस्मीति चिन्तनम्।
आत्मलिङ्गस्य सद्वस्त्रमित्येवं चिन्तयेन्मुनिः ॥१५॥
त्रिगुणात्माशेषलोकमालिकासूत्रमस्म्यहम्।
इति निश्चयमेवात्र ह्युपवीतं परं मतम्॥१६॥
अनेकवासनामिश्रप्रपञ्चोऽयं धृतो मया
नान्येनेत्यनुसन्धानमात्मनश्चन्दनं भवेत् ॥१७॥
रजः सत्त्वतमोवृत्तित्यागरूपैस्तिलाक्षतैः।
आत्मलिङ्गं यजेन्नित्यं जीवन्मुक्तिप्रसिद्धये ॥१८॥
ईश्वरो गुरुरात्मेति भेदत्रयविवर्जितैः।
बिल्वपत्रैरद्वितीयैरात्मलिङ्गं यजेच्छिवम् ॥१९॥
समस्तवासनात्यागं धूपं तस्य विचिन्तयेत्।
ज्योतिर्मयात्मविज्ञानं दीपं सन्दर्शयेद्बुधः ॥२०॥
नैवेद्यमात्मलिङ्गस्य
ब्रह्माण्डाख्यं महोदनम्।
पिबानन्दरसं स्वादु मृत्युरस्योपसेचनम् ॥२१॥
अज्ञानोच्छिष्टकरस्य क्षालनं ज्ञानवारिणा।
विशुद्धस्यात्मलिङ्गस्य हस्तप्रक्षालनं स्मरेत् ॥२२॥
रागादिगुणशून्यस्य शिवस्य परमात्मनः।
सरागविषयाभ्यासत्यागस्ताम्बूलचर्वणम्॥२३॥
अज्ञानध्वान्तविध्वंसप्रचण्डमतिभास्करम्।
आत्मनो ब्रह्मताज्ञानं नीराजनमिहात्मनः ॥२४॥
विविधब्रह्मसंदृष्टिर्मालिकाभिरलङ्कृतम्।
पूर्णानन्दात्मतादृष्टिं पुष्पाञ्जलिमनुस्मरेत् ॥२५॥
परिभ्रमन्ति ब्रह्माण्डसहस्राणि मयीश्वरे।
कूटस्थाचलरूपोऽहमिति ध्यानं प्रदक्षिणम् ॥२६॥
विश्ववन्द्योऽहमेवास्मि नास्ति वन्द्यो मदन्यतः।
इत्यालोचनमेवात्र स्वात्मलिङ्गस्य वन्दनम् ॥२७॥
आत्मनः सत्क्रिया प्रोक्ता कर्तव्याभावभावना।
नामरूपव्यतीतात्मचिन्तनं नामकीर्तनम् ॥२८॥
श्रवणं तस्य देवस्य श्रोतव्याभावचिन्तनम्।
मननं त्वात्मलिङ्गस्य मन्तव्याभावचिन्तनम् ॥२९॥
धातव्याभावविज्ञानं निदिध्यासनमात्मनः।
समस्तभ्रान्तिविक्षेपराहित्येनात्मनिष्ठता ॥३०॥
समाधिरात्मनो नाम नान्यच्चितस्य विभ्रमः।
तत्रैव ब्रह्मणि सदा चित्तविश्रान्तिरिष्यते ॥३१॥
एवं वेदान्तकल्पोक्तस्वात्मलिङ्गप्रपूजनम्।
कुर्वन्नामरणं वापि क्षणं वा सुसमाहितः ॥३२॥
सर्वदुर्वासनाजालं  पदपांसुमिव त्यजेत्।
विधूयाज्ञानदुःखौघं मोक्षानन्दं समश्नुते ॥३३॥

॥इति श्रीमच्छङ्करभगवत्पादविरचिता निर्गुणमानसपूजा समाप्ता॥ 

MANTRAS FOR SPECIFIC REMEDIES FROM DURGASAPTASATI

             Mantras
for specific remedies from Durga Saptashati
Durga Saptashati, also
known as Devi Mahatmya, consisting of seven hundred verses on the
glories of Goddess Durga, is an important text for Saktas who worship
Sakti as the Divine Mother of the Universe. Specific verses in this text are
supposed to possess the power of mantras the repetition of which in
meditation, with faith and devotion, will act as remedies for specific problems
faced by mankind or bestow such benefits on the devotee such as wealth,
learning, health, fame, prosperity, peace etc.
Given below are mantras
(verses from Durga Saptashati) for specific problems or for specific
results which are desirable.  These
verses can be repeated, morning or evening, say, 108 times in a sitting.   Faith and devotion are essential factors
which will bring forth good results.  
                     
1.  
To guard against dangers and calamities:
शरणागतदीनार्त परित्राणपरायणे।
सर्वस्यार्तिहरे देवि नारायणि! नमोऽस्तुते ॥११.१२॥
O Goddess Narayani! You are committed to saving all
those who take refuge in you, who are distressed and are suffering.  You remove the sufferings of all.  Our prostrations to You.  
2.  
To be free from all fears:
        सर्वस्वरूपे सर्वेशे सर्वशक्तिसमन्विते।
        भयेभ्यः त्राहि नो देवि
नारायणि! नमोऽस्तु ते॥११.२४॥
O Narayani!  Prostrations to You who are immanent in all
these different forms, who controls everyone and who is omnipotent.  Kindly save us from all fears.
3.  To get rid of all sins:
  हिनस्ति दैत्यतेजांसि स्वनेनापूर्य  या जगत्।
  सा घण्टा पातु नो देवि पापेभ्यो नः सुतानिव ||११.२७॥
(O Mother!) May your
Ghanta(Bell) which cripples the power and valour of the asuras by
filling the worlds with its terrible sound, save us, like children, from sinful
acts. 
4.  To be relieved of diseases
   रोगानशेषानपहंसि तुष्टा
      रुष्टा तु कामान् सकलानभीष्टान्।
   त्वामाश्रितानां न विपन्नराणां
      त्वामाश्रिताह्याश्रयतां  प्रयान्ति॥११.२९॥
(O Mother!)  When you are pleased you drive away all
diseases.  When you are angry you drive
away all that is desirable.  Those who
take refuge in you do not ever come to grief. 
Those who take refuge in you become capable of providing refuge to
others.
5.  For relief from poisonous snakes, demons, decoits, forest fires etc.
     रक्षांसि
यत्रोग्रविषाश्च नागा
        यत्रारयो
दस्युबलानि यत्र।
     दावानलो
यत्र तथाऽब्धिमध्ये
        तत्र
स्थिता त्वं परिपासि विश्वम्॥११.३२॥
Where there are demons,
poisonous snakes, enemies, dacoits or 
forest fires and in the midst of an ocean, there You are to save the
whole world.

   6. For the removal of all difficulties
and for  wiping out
      enemies
            सर्वबाधा
प्रशमनं त्रैलोक्यस्याखिलेश्वरि।
            एवमेव
त्वयाकार्यं अस्मद्वैरिविनाशनम् ॥११.३९॥
Ruler of all the three
worlds! May you, like this, destroy our enemies and remove all obstacles and
difficulties bothering us.
7. For removal of poverty etc.
      दुर्गे स्मृता हरसि भीतिमशेषजन्तोः
         स्वस्थैः स्मृता मतिमतीव शुभां ददासि।
     दारिद्र्यदुःखभयहारिणि का त्वदन्या
         सर्वोपकारकरणाय सदाऽऽर्द्रचित्ता ॥  (४.१७)
O (Mother) Durga!  You allay the
fears of all those who remember you. 
Remembered by those who are healthy, You purify their minds and fill
them with auspicious thoughts.  Who else
is there who can remove poverty, grief and fear?  Your heart melts ( You are easily moved) for
all those who seek your help.       
8. For strength (power, शक्ति)
   सृष्टि
स्थिति विनाशानां शक्तिभूते सनातनि।
   गुणाश्रये
गुणमये नारायणि नमोऽस्तु ते ॥११.११॥
O Narayani! You are the
power behind the creation, sustenance and dissolution of the worlds. You are
without beginning or end.  You are the
refuge for the three modes of prakruti
You also take on the gunas (for creation, sustenance and
destruction of the Universe).
9. For all kinds of prosperity
         ते सम्मता जनपदेषु धनानि
तेषां
            तेषां
यशांसि न च सीदति धर्मवर्गः।
         धन्यास्त एव निभृतात्मजभृत्यदाराः
             येषां
सदाऽभ्युदयदा भवती प्रसन्ना ॥४.१५)
Those with whom You are pleased are honoured in their territory;
affluence  and fame are theirs; they do
not deviate from the righteous path; they are the only fulfilled ones with
their happy and healthy sons, servants and wives.  For them it is always prosperity only. 
     
         10.  For attaining everything auspicious.
             सर्वमङ्गलमाङ्गल्ये
शिवे सर्वार्थसाधिके।
          शरण्ये त्र्यंबके गौरि नारायणि नमोऽस्तु ते ॥11.10||  
O Narayani! Prostrations to You who are the source of
all things auspicious, consort of Siva, who makes possible the attainment of
all purusharthas (dharma, artha, kama and moksha), who is the
refuge of all, who has three eyes and who is Gauri (of pure white complexion).
     
    11. For
acquisition of all knowledge
       विद्या समस्ताः तव देवि भेदाः
            स्त्रियः समस्ता सकला जगत्सु।
       त्वयैकया पूरितमम्बयैतत्
            का ते स्तुतिः स्तव्यपरा परोक्तिः ॥११.६॥
(O Mother!)  All
learning (knowledge) and all women in all the worlds are Your own different
manifestations.  The whole of this
Universe is filled by you. How can any one praise you who is beyond everything
praiseworthy and beyond all words.           
             
        12. For attaining Heaven
    सर्वभूता यदा देवी स्वर्गमुक्तिप्रदायिनी।
    त्वं स्तुता स्तुतये का वा भवन्तु परमोक्तयः॥11.7||
When you have manifested yourself as all beings and
bestows on every one heaven or even mukti, 
this stuti is also about this form. What other words are better
suited for your Stuti?
       13. For attaining liberation (mukti)
   त्वं वैष्णवी शक्तिरनन्तवीर्या
      विश्वस्य बीजं परमाऽसि माया।
   सम्मोहितं देवि
समस्तमेतत्
      त्वं वै प्रसन्ना
भुवि मुक्तिहेतुः ॥

(O Mother!) You are the Vaishnavi Shakti  of infinite power, the seed of the whole world
and the greatest Maya by which all this  is deluded and, when you are pleased, you bestow
mukti on your devotees. 

SRI SITA ASHTOTTARASATANAMA STOTRAM

    श्री सीता अष्टोत्तरशतनामस्तोत्रम्

सीता पतिव्रता देवी मैथिली जनकात्मजा।
अयोनिजा वीर्यशुल्का शुभा सुरसुतोपमा ॥१॥
विद्युत्प्रभा विशालाक्षी नीलकुञ्चितमूर्धजा।
अभिरामा महाभागा सर्वाभरणभूषिता ॥२॥
पूर्णचन्द्रानना रामा धर्मज्ञा धर्मचारिणी।
पतिसम्मानिता सुभ्रूः प्रियार्हा प्रियवादिनी॥३॥
शुभानना शुभापाङ्गी शुभाचारा यशस्विनी।
मनस्विनी मत्तकाशिन्यनघा च तपस्विनी॥४॥
धर्मपत्नी च वैदेही जानकी मदिरेक्षणा।
तापसी धर्मनिरता नियता ब्रह्मचारिणी ॥५॥
मृदुशीला चारुदती चारुनेत्रविलासिनी।
उत्फुल्ललोचना कान्ता भर्तृवात्सल्यभूषणा॥६॥
स्वभावतनुका साध्वी  पद्माक्षी पङ्कजप्रिया।
विचक्षणाऽनवद्याङ्गी मृदुपूर्वाभिभाषिणी॥७॥
अक्लिष्टमाल्याभरणा वरारोहा वराङ्गना
सती कमपत्राक्षी मृगशावनिभेक्षणा  ॥८॥
महाकुलीना बिम्बोष्ठी पीतकौशेयवासिनी
वीरपार्थिवपत्नी च विशुद्धा विनयान्विता॥९॥
सुकुमारी सुमध्या च सुभगा सुप्रतिष्ठिता
सर्वांगगुणसंपन्ना सर्वलोकमनोहरा ॥१०॥      
        
तरुणादित्यसङ्काशा तप्तकाञ्चनभूषणा।
सत्यव्रतपरा चैव वरा हरिणलोचना॥११॥
श्यामा विशुद्धभावा च रामपादानुवर्तिनी।
यशोधना उदारशीला विमला क्लेशनाशिनी॥१२॥
अनिन्दिता सुवृत्ता च रामस्य हृदयप्रिया।
आर्या च सुविभक्ताङ्गी विनाभरणशोभिनी॥१३॥
मान्या कान्तस्मिता चैव कल्याणी रुचिरप्रभा।
स्निग्धपल्लवसङ्काशा जाम्बूनदसमप्रभा॥१४॥
अमला शीलसंपन्ना इक्ष्वाकुकुलनन्दिनी।
भद्रा शुद्धसमाचारा वरार्हा तनुमध्यमा ॥१५॥
प्रियकाननसञ्चारा सुकेशी चारुहासिनी।
हेमाभा राजमहिषी शोभना राघवप्रिया ॥१६॥
अष्टोत्तरशतं देव्याः सीतायाः
स्तोत्रमुत्तमम्।
यः पठेच्छृणुयाद्वापि
सर्वान्कामानवाप्नुयात्॥१७॥   

LAKSHMI ASHTOTTARASATANAMA STOTRAM – POORVABHAGAH

          लक्ष्म्यष्टोत्तरशतनाम्स्तोत्रम्
        (पूर्वभागः)
      
श्री देव्युवाच-
देव देव महादेव त्रिकालज्ञ महेश्वर।
करुणाकर देवेश भक्तानुग्रहकारक
अष्टोत्तरशतं लक्ष्म्याः श्रोतुमिच्छामि तत्त्वतः॥१॥
ईश्वर उवाच-
देवि साधु महाभागे महाभाग्यप्रदायकम्।
सर्वैश्वर्यकरं पुण्यं सर्वपापप्रणाशनम्॥२॥
सर्वदारिद्र्यशमनं श्रवणाद्भुक्तिमुक्तिदम्।
राजवश्यकरं दिव्यं गुह्याद्गुह्यतमं परम् ॥३॥
दुर्लभं सर्वदेवानां चतुष्षष्टिकलास्पदम्।
पद्मादीनां नवानां च निधीनां नित्यदायकम्॥४॥
समस्तदेवसंसेव्यमणिमाद्यष्टसिद्धिदम्।
किमत्र बहुनोक्तेन देवीप्रत्यक्षकारकम्॥५॥
तव प्रीत्याद्य वक्ष्यामि समाहितमनाः श्रुणु।
अष्टोत्तरशतस्यास्य महालक्ष्मीस्तु देवता ॥६॥
क्लीं बीजपदमित्युक्तं शक्तिस्तु भुवनेश्वरी।
अंगन्यास करन्यास स इत्यादि प्रकीर्तितः॥७॥
ध्यानम्।
वन्दे पद्मकरां प्रसन्नवदनां सौभाग्यदां भाग्यदां
हस्ताभ्यामभयप्रदां मणिगणैर्नानाविधैर्भूषिताम्।
भक्ताभीष्टफलप्रदां हरिहरब्रह्मादिभिस्सेवितां
पार्श्वे पंकजशंखपद्मनिधिभिर्युक्तां सदा शक्तिभिः ॥८॥
सरसिजनयने सरोजहस्ते
धवलतरांशुकगन्धमाल्यशोभे।
भगवति हरिवल्लभे मनोज्ञे
त्रिभुवनभूतिकरि प्रसीद मह्यम् ।।९॥

NAVAGRAHA MANGALASHTAKAM

                 नवग्रहमङ्गलाष्टकम्
भास्वानर्कसमिच्च रक्तकिरणः सिंहाधिपः काश्यपो
गुर्विन्दोश्च कुजस्य मित्रमरिगः त्रिस्थः शुभः प्राङ्मुखः
शत्रुर्भार्गवसौरयोः प्रियः
कुजः कालिंगदेशाधिपो
मध्ये वर्तुलमण्डलेस्थितिमितः कुर्यात्सदा मङ्गलम् ॥१॥
चन्द्रः कर्कटकप्रभुः सितरुचिश्चात्रेय गोत्रोद्भव-
श्चाग्नेये चतुरश्रकोऽपरमुखो गौर्यर्चया तर्पितः।
षट्सप्ताग्निदशाद्यशोभनफलो शत्रुर्बुधार्क प्रियः
सौम्यो यामुनदेशपर्णजसमित्कुर्यात्सदा मङ्गलम्॥२॥
भौमो दक्षिणदिक्त्रिकोणनिलयोऽवन्तीपतिः खादिर-
प्रीतो वृश्चिकमेषयोरधिपतिर्गुर्वर्कचन्द्रप्रियः।
ज्ञारिः षट्त्रिशुभप्रदश्च वसुधादाता गुहाधीश्वरो
भारद्वाजकुलाधिपोऽरुणरुचिः कुर्यात्सदा मङ्गलम्॥३॥
सौम्यः पीत उदङ्मुखस्समिदपामार्गोऽत्रिगोत्रोद्भवो
बाणेशानगतः सुहृद्रविसुतो वैरीकृतानुष्णरुक्
कन्यायुग्मपतिर्दशाष्टमचतुष्षण्णेत्रगः शोभनो।
विष्ण्वाराधनतर्पितो मगधपः कुर्यात्सदा मङ्गलम्॥४॥
जीवश्चोत्तरदिङ्मुखोत्तरककुभ्जातोऽङ्गिरो गोत्रदः
पीतोऽश्वत्थसमिच्च सिन्ध्वधिपतिः चापर्क्षमीनाधिपः।
सूर्येन्दुक्षितिजप्रियः सितबुधारातिः समो भानुजे
सप्तापत्यतपोऽर्थगः शुभकरः कुर्यात्सदा मङ्गलम्॥५॥
शुक्रो भार्गवगोत्रजस्सितरुचिः पूर्वाननः पूर्वदिक्
काम्बोजाधिपतिस्तुलावृषभगश्चौदुम्बरैस्तर्पितः।
सौम्यर्क्योस्सुहृदम्बिकास्तुतिवशात्प्रीतोर्कचन्द्राहितो
नारीभोगकरः शुभो भृगुसुतः कुर्यात्सदा मङ्गलम्॥६॥
सौरिः कृष्णरुचिश्च पश्चिममुखः सौराष्ट्रपः काश्यपो
नाथः कुम्भमृगर्क्षयोः प्रियसुहृत् शुक्रज्ञयोर्रुद्रगः।
षट्त्रिस्थः शुभदो शुभो  धनुगतिश्चापाकृतौ मण्डले
सन्तिष्ठन् चिरजीवितादिफलदः कुर्यात्सदा मङ्गलम्॥७॥
राहुर्बर्बरदेशपो  निरृतौ कृष्णाङ्ग शूर्पासनो
याम्याशाभिमुखश्च चन्द्ररविरुध् पैडीनसिः क्रौर्यवान्।
षट्त्रिस्थः शुभकृत् करालवदनः प्रीतश्च दूर्वाहुतौ
दुर्गापूजनतः प्रसन्नहृदयः कुर्यात्सदा मङ्गलम्॥८॥
केतुर्जैमिनिगोत्रजः कुशसमिद्वायव्यकोणेस्थितः
चित्राङ्कध्वजलाञ्छनो हि भगवान् याम्याननः शोभनः।
संतुष्टो गणनाथपूजनवशात् गङ्गादितीर्थप्रदः
षट्त्रिस्थः शुभकृच्च चित्रिततनुः कुर्यात्सदा मङ्गलम्॥९॥    
             
—-
 
सूर्येन्दुभौमबुधवाक्पतिकाव्यसौरि-
  स्वर्भानु केतु दिविषत्परिषत्प्रधानाः।
त्वद्दासदास चरमावधि दासदासाः
  श्रीवेङ्कटाचलपते तव सुप्रभातम् 

SRI DAKSHINAMURTHY STOTRAM (VRISHABHADEVA KRITAM)

श्री दक्षिणामूर्ति स्तोत्रम्
   (वृषभदेवकृतम्)
अगणितगुणमप्रमेयमाद्यं
  सकलजगत्स्थितिसंयमादि
हेतुम्।
उपरतमनोयोगिहृन्मन्दिरं तं
   सततमहं दक्षिणामूर्तिमीडे॥१॥
निरवधिसुखमिष्टदातारमीड्यं
    नतजनमनस्तापभेदैकदक्षम्।
भवविपिनदवाग्निनामधेयं
    सततमहं
दक्षिणामूर्तिमीडे॥२॥
त्रिभुवनगुरुमागमैकप्रमाणं
  त्रिजगत्कारणसूत्रयोगमायम्।
रविशतभास्वरमीहितप्रदानं
   सततमहं दक्षिणामूर्तिमीडे॥३॥
अविरतभवभावनाऽतिदूरं
   पदपद्मद्वयभाविनामदूरम्।
भवजलधिसुतारणाङ्घ्रिपोतं
  सततमहं दक्षिणामूर्तिमीडे॥४॥
कृतनिलयमनिशं वटाकमूले
  निगमशिखाव्रातबोधितैकरूपम्।
धृतमुद्राङ्गुलिगम्यचारुबोधं
  सततमहं दक्षिणामूर्तिमीडे॥५॥
द्रुहिणसुतपूजिताङ्घ्रिपद्मं
 पदपद्मानतमोक्षदानदक्षम्।
कृतगुरुकुलवासयोगिमित्रं
  सततमहं
दक्षिणामूर्तिमीडे॥६॥
यतिवरहृदये सदा विभान्तं
  रतिपति शतकोटि सुन्दराङ्गमाद्यम्।
परहितनिरतात्मनां सुसेव्यं
  सततमहं
दक्षिणामूर्तिमीडे॥७॥
स्मितधवलविकासिताननाब्जं
  श्रुतिसुलभं वृषभाधिरूढगात्रम्।
सितजलजसुशोभदेहकान्तिं
   सततमहं दक्षिणामूर्तिमीडे॥८॥
वृषभकृतमिदमिष्टसिद्धिदं
  गुरुवरदेवसन्निधौ
पठेद्यः।
सकलदुरितदुःखवर्गहानिं
  व्रजति चिरं ज्ञानवान्
शंभुलोकम्॥९॥

GAURI ASHTOTTARASATANAMAVALI-3

गौरी अष्टोत्तरशतनामावली – ३

Prefix ‘ओं’ and suffix ‘नमः’ to each name

ॐ शिवायै नमः
श्रीमहाविद्यायै
श्रीमन्मुकुटमण्डितायै
कल्याण्यै
करुणारससागरायै
कमलाराध्यायै
कालिप्रभृतिसंसेव्यायै
कमलासनसंस्तुतायै
अम्बिकायै
अनेकसौभाग्यदात्र्यै
 १०

आनन्दविग्रहायै
ईक्षणत्रयसंयुक्तायै
हृत्सरोरुहवासिन्यै
आद्यन्तरहितायै
अनेककोटिभास्करप्रभायै
ईश्वरोत्संगनिलयायै
ईतिबाधाविनाशिन्यै
इन्दिरारतिसंसेव्यायै
ईश्वरार्धशरीरिण्यै
लक्ष्म्यर्थरूपायै
 २०

लक्ष्मीशब्रह्मेशामरपूजितायै
उत्पत्यादिविनिर्मुक्तायै
विद्याप्रतिपादिन्यै
ऊर्ध्वलोकप्रदायै
हानिवृद्धिविवार्जितायै
सर्वेश्वर्यै
सर्वलभ्यायै
गुरुमूर्तिस्वरूपायै
समस्तप्राणिनिलयायै
सर्वलोकसुन्दर्यै
 ३०
 
कामाक्ष्यै
कामदात्र्यै
कामेशाङ्कनिवासिन्यै
हरार्धदेहायै
कल्हारभूषितायै
हरिलोचनायै
ललितायै
लाकिनीसेव्यायै
लब्धैश्वर्यप्रवर्तिन्यै
ह्रींकारपद्मनिलयायै
 ४०

ह्रींकारनवकौस्तुभायै
समस्तलोकजनन्यै
सर्वभूतेश्वर्यै
करीन्द्रारूढसंसेव्यायै
कमलेशसहोदर्यै
गणेशगुहाम्बायै
ह्रींकारबिन्दुलक्षितायै
एकाक्षर्यै
एकरूपायै
ऐश्वर्यफलदायिन्यै
 ५०

ओंकारवर्णनिलयायै
औदार्यादिप्रदायै
गायत्र्यै
गिरिराजकन्यायै
गूढार्थबोधिन्यै
चन्द्रशेखरार्धाङ्ग्यै
चूडामणिभूषितायै
जातीचंपकपुन्नागकेतकीकुसुमार्चितायै
तनुमध्यायै
दानवेन्द्रसंहर्त्र्यै
 ६०

दीनरक्षिण्यै
स्वधर्मपरसंसेव्यायै
धनधान्याभिवृद्धिदायै
नारायण्यै
नामरूपविवर्जितायै
अपराजितायै
परमानन्दरूपायै
परमानन्ददायै
पाशाङ्कुशाभयवरविलसत्करपल्लवायै
पुराणपुरुषसेव्यायै
 ७०

पुष्पमालाविराजितायै
फणीन्द्ररत्नशोभाढ्यायै
बदरीवनवासिन्यै
बालायै
विक्रमसंहृष्टायै
बिम्बोष्ठ्यै
बिल्वपूजितायै
बिन्दुचक्रैकनिलयायै
भवारण्यदवानलायै
भवान्यै
 ८०
 
भवरोगघ्न्यै
भवदेहार्धधारिण्यै
भक्तसेव्यायै
भक्तगण्यायै
भाग्यवृद्धिप्रदायिन्यै
भूतिदात्र्यै
भैरवादिसंवृतायै
माहेश्वर्यै
सर्वेष्टायै
श्रीमहादेव्यै
 ९०
 
त्रिपुरसुन्दर्यै
मुक्तिदात्र्यै
राजराजेश्वर्यै
विद्याप्रदायिन्यै
भवरूपायै
विश्वमोहिन्यै
शंकर्यै
शत्रुसंहर्त्र्यै
त्रिपुरायै
त्रिपुरेश्वर्यै
 १००
 
श्रीशारदासंसेव्यायै
श्रीमत्सिंहासनेश्वर्यै
श्रीमन्मुनीन्द्रसंसेव्यायै
श्रीमन्नगरनायिकायै
श्रीराजराजेश्वर्यै
श्रीस्वर्णगौर्यै
श्रीमात्रे
श्रीमहाराज्ञ्यै
 १०८

WORSHIP OF THE DIVINE MOTHER

                           Worship of 
the Divine Mother
The  highest
philosophy of the Upanishads is embodied in such declarations of the Sruti
as अहं ब्रह्मास्मि ( I am the Brahman)  तत्त्वमसि (That thou art) सर्वं खल्विदं ब्रह्म (All this is verily Brahman) and प्रज्ञानं ब्रह्म (Knowledge is Brahman). But the Brahman of
the Advaitin indicated by sachchidananda (Absolute
Existence-Knowledge-Bliss) is realised by rare souls.  It is the experience of the great seers of
India that the Truth can be realised by Selfless Work, Worship (Devotion or Bhakti)
and spiritual Knowledge, though these are not mutually exclusive. These paths
are known, respectively as कर्मयोग, भक्तियोग and ज्ञानयोग (Karma yoga, Bhakti yoga and Gnana yoga).
The right
attitude to work is epitomized in the Gita as:
                  कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।
         (karmaNyevaadhikaaraste maa
phaleshu kadaachana
)    
‘ You have only
the right to action, not to the fruits thereof’.  In Karma Yoga one engages himself  in selfless action which is his dharma,  mentally offering the fruits thereof to the
Lord.
Worship involves
putting oneself in harmony with the Power immanent in the Universe  as embodied in one’s favourite deity and
surrendering oneself to the divine will. 
The Gita says
                   ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति।
                  भ्रामयन् सर्वभूतानि यंत्रारूढानि मायया॥
           
       Eashwarah sarvabhootaanaam hruddeshe
arjuna tishthati
     
Bhraamayan sarvabhootaani yantraroodhani maayayaa
God  abides in the heart of all beings,
controlling all their activities by the power of His Maya, as if they are
mounted on a mechanical contraption. 
                   सर्वधर्मान् परित्यज्य मामेकं शरणं व्रज।
                   अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः॥
                   Sarvadharmaan parityajya
maamekam sharaNam vraja
                   Aham twaam sarvapaapebhyo
mokshayishyaami maa shuchah    
“ Lord Krishna says
“Leave aside all dharma and take refuge in me alone surrendering
your self to me.  I will liberate you
from all sins; do not grieve.”
Selfless Work and
Worship (Devotion) will purify one’s heart and will lead to Right Knowledge
which alone can lead to the Truth.  This
realisation of Truth is not an intellectual comprehension of it  but an intense living spiritual experience of
it.
It is extremely difficult
for the human mind to comprehend the Nirguna Bhrahman (Brahman
without attributes).  The Gita says that
                     क्लेशोऽधिकरस्तेषां अव्यक्तासक्तचेतसाम्।
             Klesho adhikatarasteshaam avyaktaasakta
cetasaam
“Those who have set
their hearts on the Unmanifest Brahman, for them the path is                              
very difficult indeed”
it is here that the
worship of the saguna brahman (brahman with attribute) comes
in.  Lord Krishna says in the Gita:
                    
                       ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् ।
         Ye yathaa maam prapadyante
taamstathaiva bhajaamyaham               
“O Arjuna! Howsoever
men approach me even so do I seek them.” The Absolute takes on the form which
the devotee likes to worship.  The
worship of the Divine as the Sakti comes under saguna upasana.  The Sakti aspect of the Divine has
been brought out by sri Ramakrishna in the following words:
“When the
Supreme Being is thought of as actionless neither creating, sustaining or
destroying – I call Him by the name of Brahman or Purusha. But
when I think of him as active – creating, sustaining and destroying – I call Him
by the name of Sakti or Maya or Prakriti” (1)
In his Soundaryalahari
Sankara says-
                शिवः शक्त्या युक्तो यदि भवति शक्तः प्रभवितुम्।
                न चेदेवं देवो न खलु कुशलः स्पन्दितुमपि  ॥
 “Siva is capable of action only when he is
united with Sakti, otherwise he cannot   cause even a vibration.”
The Gita also says:
                प्रकृतिं पुरुषं चैव विद्ध्यनादि उभावपि।
                विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान्॥
       
                Prakritim purusham chaiva vidhyanaadi
ubhaavapi|
                Vikaaraamshca guNaamshcaiva
viddhi prakruti sambhavaan                           
“Arjuna! know that
Prakriti
and Purusha are both without beginning.  The manifest world of forms and gunas
has come out of the prakriti.”
From this it should not
be understood that Siva and Sakti represent two different tattwas (तत्त्व). Again in the words of sri Ramakrisha:
“The distinction
between Siva and Sakti is really a distinction without a difference. Brahman
and Sakti are one (अभेद), just as fire
and its burning power are one.  Brahman
and Sakti are one, just as milk and the whiteness of milk are one.
Brahman and Sakti are one, just as a gem and its brightness are one.” (2)  
The Divine can be
approached in different ways depending upon one’s mental, emotional and
spiritual make-up.  The Bhagavata
says that different people attained the Lord in different ways:
             गोप्यः कामात्भयात्कंसः द्वेषाद् चैद्यादयो नृप। 
             संबन्धात् वृष्णयः स्नेहात् यूयं भक्त्या वयं प्रभो॥
 Gopyah kaamaat bhayaat kamsah dweshaat
chaidyaadayo nripa
 Sambandhaat vrishNayah snehaat yooyam bhaktyaa
vayam prabho
“The gopis attained the
Lord by love. Kamsa through fear, Sisupala and others by enmity, the Yadavas
through kinship, Arjuna and the other Pandavas through friendship and Narada
and others through bhakti (devotion)”
So the important thing
is to direct one’s thoughts towards God whatever may be the emotion associated
with it.
 
Sakti takes on many
aspects, as creator, sustainer and destroyer of the universe.  Durga, Lakshmi, Saraswati, Annapoorna, Kali –
these are some of the aspects in which Sakti is worshipped. Sri Ramakrishna
worshipped Sakti as the Divine Mother.  He
could see only the Divine Mother in every female of whatever age.  Once a devotee asked him why he did not lead
the life of a householder with his wife. 
Sri Ramakrishna replied:
“Ganesh one day
happened to scratch a cat with his nail. 
On going home, he saw that there was a mark of the scratch on the cheek
of his divine mother, Parvati.  Seeing
this he asked her, “Mother, how did you get this ugly scar on   
your cheek?”. The
mother of the universe replied : ‘This is the work of your hand; it is the
scratch of your nail.’  Ganesh asked in
wonder: “How is it, Mother? I do not remember to have scratched you at any time”.  The Mother replied, ‘Darling, have you
forgotten the fact of your having scratched a cat this morning? Ganesh said, ‘Yes,
I did scratch a cat, but how did your cheek get the scratch?’  The Mother replied, ‘Dear child, nothing
exists in this world but myself. The whole creation is myself; whomsoever you
may hurt, you only hurt me.’  Ganesh was
greatly surprised to hear this; and then he determined never to marry.  For, whom could he marry? Every woman was
mother to him.  Realising thus the
motherhood of woman, he gave up marriage. 
I am like Ganesh.  I consider
every woman as my Divine Mother.” (3)  
All of us have felt and
experienced the love of a mother.  As
Sankara says in a hymn to the Divine Mother
                  “कुपुत्रो जायेत क्वचिदपि कुमाता न भवति”
                   “kuputro jaayeta
kwachidapi kumaata na bhavati
“A bad son may be born,
but a bad mother can never be.” The love of the mother for the offspring is
manifest not only in human beings but also in animals.  It is this motherly instinct which sustains
the whole world.  Therefore the hymn to
the Goddess says
                   या देवी सर्वभूतेषु मातृरूपेण संस्थिता।
                   नमस्तस्यै नमस्तस्यै नमस्तस्यै  नमो नमः ॥
              Yaa devi sarvabhooteshu maatr
roopeNa samsthitaa
              Namastasyai namastasyai
namastasyai namo namah
“Salutations to the
Goddess who resides as the motherly instinct in all beings.”
It is easy for
one to conceive of the Divine as the Mother, ever loving, ever compassionate
and ever forgiving.  The Absolute is
forbidding but to those who approach it as the Mother, it verily becomes the
Mother as exemplified in the life of Sri Ramakrishna Paramahamsa.  One becomes, 
before the Mother, childlike, pure and simple, stripped of all ahamkara
(ego).  It is significant that the
first name of the Goddess in Lalita Sahasranama is श्रीमाता, emphasising the Mother aspect of the
Divine.            
In spite of being the
greatest of Advaitins, Sankara has poured forth his heart into many beautiful
hymns to the Divine Mother.  He comes
down from the high pedestal of advaita  to a relative plane and recognises that the
Supreme is above the individual soul when he says
                   सत्यपि भेदापगमे नाथ तवाहं न मामकीनस्त्वम्।
                   सामुद्रो हि तरङ्गः क्वचन समुद्रो न तारङ्गः ॥      
               Satyapi bhedaapagame naatha
tavaaham na maamakeenastwam        
                Saamudro hi  taranga: kwachana samudro na taaranga:
 “Though there is no fundamental difference  (between You and me), O Lord, I am Yours  ; You are not mine.  The wave is of the ocean, the ocean is not of
the wave , though essentially both are one.”
Two of the well known
hymns of Sankara to the Divine Mother are 
Ananda Lahari  (Waves of
Bliss) and Soundarya Lahari (Waves of beauty). In  Ananda Lahari  Sankara says

              अयः स्पर्शे लग्नं सपदि लभते हेमपदवीं

             यथा रथ्यापाथः शुचि भवति गङ्गौघमिलितम्।
             तथा तत्तत्पापैरतिमलिनमन्तर्मम यदि
              त्वयि प्रेम्णा सक्तं कथमिव न जायेत विमलम् ॥
            Ayah sparshe lagnam sapadi labhate
hemapadaveem
              Yathaa rathyaapaathah shuchi
bhavati gangaughamilitam
            Tathaa tattatpaapai-ratimalinam-antar-yad
             
Twayi premNaa saktam kathamiva na jaayeta vimalam       i
“A piece of iron turns
into gold when it comes into contact with the ‘’philosopher’s stone’.  The street water becomes pure when it mingles
with the surging waters of the Ganga.   How can my heart (mind), polluted as it is by
many sins, fail to become pure when it is attached to you by the bonds of love.”
Finally, the Acharya
says at the end of Soudarya Lahari-
            प्रदीपज्वालाभिर्दिवसकरनीराजनविधिः
                 सुधासूतेश्चन्द्रोपलजललवैरर्घ्यरचना।
            स्वकीयैरम्भोभिः सलिलनिधि सौहित्यकरणं
                 त्वदीयभिर्वाग्भिस्तवजननि वाचां
स्तुतिरियम् ॥
          
Pradeepa jwaalaabhi:
divasakara neeraajana vidhi:
Sudhaasooteh chandropala
jalalavaih arghyarachana
Swakeeyairambhobhi:
salilanidhi sauhitya karaNam
Twadeeyaabhirvaagbhi:
tawa janani vaachaam stutiriyam                     
Just like waving of a
small lamp to worship the sun which is the source of all light, offering arghya
(oblations with water) to the moon from the water from the chandrakanta
stone (which melts away under the moons own rays) and offering ritualistic
water to the ocean from its own water, 
this hymn to you, O mother! is made of your own words which you have put
into my mouth.
The Gita also says:
    
               ईश्वरः सर्वभूतानां हृद्देशऽर्जुन
तिष्ठति
               भ्रामयन् सर्वभूतानि यंत्रारूढानि
मायया।
              
               Ishwarah sarvabhootaanaam hruddeshe arjuna
tishthati
               Bhraamayan sarvabhootaani
yantraarooDhaani maayayaa   
                   
O Arjuna! The Lord
abides in the hearts of all beings and, by the power of his Maya, He whirls
them around (makes them act according to their karma and vasanas)
as if they are mounted on a  yantra (mechanical
contrivance).
In the words of sri
Ramakrishna, this is the attitude of one who has realised the Divine.
May the grace of the
Divine Mother illuminate our lives and lead us from Untruth to Truth, from
Darkness to  Light and from Mortality to
Immortality
                    असतो मा सद्गमय
                    तमसो मा ज्योतिर्गमय
                    मृत्योर्माऽमृतं गमय
                   Asato maa sadgamaya
                   Tamaso maa jyotirgamaya
                   Mrutyormaa amrutam gamaya                      
_______________________________________________________________________
References:
(1)[“Sayings of
Ramakrishna”, Sri Ramkrishna Mutt, Mylapore, para 853, page 265]               
(2) [“Sayings of
Ramakrishna”, Sri Ramkrishna Mutt, Mylapore, para 857, page 266]
(3) [“Sayings of
Ramakrishna”, Sri Ramkrishna Mutt, Mylapore, para1070, page 342] 

SANKARA’S HYMNS TO THE DIVINE MOTHER

                                      Sankara’s
Hymns to the Divine Mother
Adi Sankara, the greatest of advaitins, has
written his commentaries on the Upanishads, the Gita and the Brahmasutras,
considered the three pillars of Hindu philosophical thought.  At moments, however, Sankara has come down
from the highest pedestal of Advaita to the level of Saguna Upasana
to give us a rich heritage of stotras or hymns composed on different aspects of
the Divine. His contribution to  stotra
literature in Sanskrit is unique.  These
hymns have captivated the hearts of Hindus by their devotional fervour, poetic
beauty and philosophical content.  Even
today millions of Hindurs throughout the length and breadth of the country
daily recite some of these beautiful hymns. 
Sankara’s personality as a poet, as a philosopher and above all as a
great devotee clearly comes through in these compositions.  
In the spiritual evolution of the individual, Saguna
Upasana
has an important place. Worshiping the Divine by singing hymns in
His praise is an essential part of this upasana.   In
the Shanti Parva of Mahabharata Bhishma says in reply to a question by
Yudhishthira that worshiping the Lord by singing hymns in His praise is the
highest dharma or virtue:
                                  एष मे सर्वधर्माणां धर्मोऽधिकतमो मतः।
               यद्भक्त्या पुण्डरीकाक्षं स्तवैरर्चेन्नरस्सदा ॥   
                 
              Esha me
sarvadharmaaNaam dharmodhikatamo mata:
             Yadbhaktyaa puNdarIkaaksham stavairarchennarassadaa        
Bhishma says “ In my opinion  worshiping Lord Vishnu,  who has eyes as beautiful as the lotus petal,  by singing hymns in His praise,  is the highest dharma”
The saints say that in this Kali Yuga this is
an easy means of salvation to human beings. 
“Of all yagnas, I am Japa Yagna”  
“यज्ञानां जपयज्ञोऽस्मि” – so says the Lord in the Gita. Japa and
stotra- these do not call for any material 
possessions on the part of the devotee. Any one, even those without
material means,  can easily do Japa
and stotra.  Sankara has, therefore, out
of kindness towards humanity, composed a large number of stotras on different
aspects of the Divine.  Each one
according to his tendencies, can worship that aspect of the Divine which is
dear to his heart by singing these hymns.
 How is it that Sankara, the greatest advaitin,
comes down to the level of saguna upasana in these hymns composed by
him?  The greatest teacher himself
replies to this point in his hymn ‘Shatpadi’:-
                                        सत्यपि भेदापगमे नाथ तवाहं न मामकीनस्त्वम्।
                   सामुद्रो हि तरङ्गः क्वचन समुद्रो न तारङ्गः ॥      
               Satyapi bhedaapagame naatha
tavaaham na maamakeenastwam         
                Saamudro hi  taranga: kwachana samudro na taaranga:
“Though
there is no fundamental difference 
between (You and me), O Lord, I am Yours 
; You are not mine.  The wave is
of the ocean, the ocean is not of the wave (though there is no fundamental
difference between the two.”   This is
how Sankara justifies Saguna Upasana.
Sankara’s  hymns to the Divine Mother are full of
devotional fervour.  In these
outpourings, the great teacher becomes a child reveling in the love and
affection of the Mother, utterly surrendering himself to Her Will.  Even the very words of the  hymn flow from Her through him as he says at
the end of ‘Saundarya Lahari’.         “ त्वदीयाभिर्वाग्भिस्तव जननि वाचां स्तुतिरियम्”
             ‘Twadeeyaabhirvaagbhistava janani vaachaam
stutiriyam’                    
 Sankara’s 
Ananda Lahari “ opens with the 
verse
                                   भवानि स्तोतुं त्वां प्रभवति चतुर्भिर्न वदनैः
                  प्रजानामीशानः त्रिपुरमथनः पञ्चभिरपि।
                न षड्भिस्सेनानी दशशतमुखैरप्यहिपतिः
                  प्रणन्तुं स्तोतुं वा कथमकृतपुण्यः प्रभवति ॥   
Bhavaani stotum twaam prabhavati chatrubhir
na vadanai:
prajaanaameeshaanah  tripuramathana: panchabhirapi
na Shadbhissenaanee
dashashatamukhairapyahipatih
PraNantum stotum vaa kathammakritapuNyah
prabhavati
“O Bhavani! Even
Brahma with his four faces, Siva with his five, Shanmukha with his six and
Adishesha with his thousand faces are unable to sing your praise adequately.
How then can any one else , with no punya to his credit, sing your
praises?”   However, the devotee does not
give up his attempt to sing the praises of the Divine mother. He says at the
end of Devi Bhujanga Stotram:
               इति प्रेमभारेण किञ्चिन्मयोक्तं
                  न बुद्ध्वैव तत्वं मदीयं त्वदीयम्।
               विनोदाय बालस्य मौर्ख्यं हि मातः
                  तदेतत् प्रलापस्तुतिं मे गृहाण ॥                          
         Iti premabhaareNa kinchinmayoktaM
              Na budhwaiva tattwam madeeyam
twadeeyam
         Vinodaaya baalasya maurkhyam hi maatah
               Tadetat pralaapastutim me gRuhaaNa
  
“ O Mother! I have uttered a  few  words
of praise out of my deep love for you without understanding my or Your True
(Real)  Nature.  Surely, even the foolish utterances of the
child provide fun for its Mother. Please therefore, O Mother! Accept this
prattle of a hymn of mine.”  
Tripurasundari Vedapada Stotram is a beautiful composition
consisting of 110 verses where Sankara, the skilful poet he is, ends every
verse with a quotation from Vedas/Upanishads. Here you find such lines from the
Upanishads as:
    
      आदित्यवर्णं तमसः परस्तात्।
(aadityavarNam tamasah parastaat)
     “beyond
darkness, resplendent like the sun
     समस्तसाक्षिं तमसः परस्तात्। (samastasaakshim
tamasah parastaat)
    
     विद्यया विन्दतेऽम्रुतम्  (vidyayaa vindate amritam)
     “by
spiritual knowledge (experience) one begets immortality”
     श्रद्धा भक्ति ध्यानयोगादवैहि (shraddhaa
bhakti dhyaanayogaadavaihi
)
     “know
Him by faith, devotion and meditation and introspection”   
     नातः परं वेदितव्यं हि किञ्चित् (naatah
param veditavyam hi kinchit
)
     “ Nothing beyond this is to be known”
                
     जिह्वा मे
मधुमत्तमा (jihwaa me madhumattamaa)
     “may the tongue(speech) of mine be
sweet as honey
     नेह नानास्ति किञ्चन (neha naanaasti
kinchana)
     ‘There is no multiplity here’
     न चक्षुषा गृह्यते नैव वाचा (na chakshushaa
grihyate naiva vaacaa
)
     ‘It is comprehended neither by the
senses nor by words
’      
     न तत्र सूर्यो भाति न चन्द्रतारकम् (na
tatra suryo bhaati na chandrataarakam
)
     “There neither the sun shines nor the
moon and the stars
   At the end Sankara says-
     यत्रैव यत्रैव मनो मदीयं तत्रैव
तत्रैव तव स्वरूपम्।
     यत्रैव यत्रैव शिरो मदीयं तत्रैव
तत्रैव पदद्वयं ते ॥
   
     (yatraiva yatraiva mano
madeeyam tatraiva tatraiva tawa swaroopam  
      yatraiva yatraiva shiro
madeeyam tatraiva tatraiva padadwayam te)
  
     
“O Mother! Wherever
my mind wanders, there is  your form.  Wherever I place my head, there are your
lotus feet”
In stotra
literature, there is a category of stotras called ‘Manasa Puja stotras.” In
this category are the following:
       त्रिपुरसुन्दरी मानसपूजा स्तोत्रम् (Tripurasundari
manasapooja stotram)
       देवी चतुःषष्ट्युपचारस्तोत्रम् (Devi
chatuh shashtyupachara stotram
)
       श्री मन्त्रमातृका पुष्पमाला स्तवः (sri
mantramaatrukaa pushpamaala stavah
)
These are
beautiful compositions where the devotee mentally offers to the Divine Mother
al the upacharas  which, in the
normal type of puja, it is materially impossible for the devotee to offer.  The Divine Mother is offered all the sixty
four upacharas in देवी चतुःषष्ट्युपचारस्तोत्रम्.  These ‘maanasa pooja stotras’ are recited daily
with devotion and faith by many devotees, instead of offering worship in the
traditional manner with flowers, incense, naivedyam, waving of lights etc.
.
In Devi Bhujanga
Stotram, Sankara expresses his yearnings in the following verse:
         कदा वा हृषीकाणि साम्यं भजेयुः
             कदा वा न शत्रुर्न मित्रं भवानि।
         कदा वा दुराशा विषूची विलोपः
              कदा वा मनो मे समूलं विनश्येत्॥
         kadaa vaa hrisheekaaNi saamyam
bhajeyuh
         kadaa vaa na shatrurna mitraM
bhavaani!  
         kadaa vaa duraashaa vishoochee vilopah
         kadaa vaa mano me samoolam vinashyet||
“O Bhavani! When
will my senses receive pleasure and pain with equanimity? When shall I be without
friends and foes? (regard friend or foe alike). 
When will the greed of mine vanish? When will this mind of mine be destroyed
from its very roots?”
Here Sankara has
given expression to the yearnings of a true devotee who wants to transcend this
world of pairs of opposites and become one with the Divine Mother.                  

 Here Sankara has
given expression to the yearnings of a true devotee who wants to transcend this
world of pairs of opposites and become one with the Divine Mother.