Suktams

Suktams

CONTENTS PAGE

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Narayana Suktam Purusha Suktam Vishnu Suktam Durga Suktam Devi Suktam Sri Suktam Medha Suktam

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NARAYANA SUKTAM

नारायण सक्त ू ं ॥

ॐ स॒ ह ना​ा॑ववतु । स॒ ह न ा॑ भुनक्तु । स॒ ह व ॒या॑य करवावहै । त॒ ज॒स्ववना॒वध ा॑तमवत॒ ु मा ववा॑द्ववषा॒वहै ै॓ ॥ ॐ शास् तत॒ शास् तत॒ शास् तता॑ ॥

oṃ saha nā’vavatu | saha nau’ bhunaktu | saha vīrya’ṃ karavāvahai | tejasvināvadhī’tamastu mā vi’dviṣāvahai” || oṃ śāṃtiḥ śāṃtiḥ śānti’ḥ ||

May Brahman protect us both together, May He nourish us both together. May we both work together with great energy? May our study be vigorous and effective. ा॑ व ॐ ॥ स॒ ह॒स्र॒श रा॑ षं द॒ व॒ ं वव॒ श्वाक्ंा॑ वव॒ श्वशंभ ु म । ववश्वंा॑ ना॒राया॑णं द॒ व॒म॒क्रंा॑ पर॒मं पदम । वव॒ श्वतत॒ परा॑ मास् न॒ तयं॒ वव॒ श्वं ना​ा॑राय॒ णगं हा॑ ररम । ववश्वा॑म॒ वदं पुरा॑ष॒ -वतद्ववश्व-मुपज ा॑ वतत ॥ २ ॥

पततं॒ ववश्वा॑वया॒तमश्वा॑र॒गं॒ शाश्वा॑तगं शश॒ व-मच्यत ु म । ना॒राय॒ णं मा॑हाज्॒यं॒ वव॒ श्वातमा​ा॑नं प॒ राया॑णम ॥ ३ ॥

oṃ || sahasraśīr’ṣaṃ devaṃ viśvākṣa’ṃ viśvaśa’mbhuvam | viśva’ṃ nārāya’ṇaṃ devamakṣara’ṃ paramaṃ padam | viśvataḥ para’mānnityaṃ viśvaṃ nā’rāyaṇagṃ ha’rim | viśva’mevedaṃ puru’ṣa-stadviśva-mupa’jīvati | patiṃ viśva’syātmeśva’ragṃ śāśva’tagṃ śiva-macyutam | nārāyaṇaṃ ma’hājjeyaṃ viśvātmā’naṃ parāya’ṇam |

This universe is truly the Divine Person only. Therefore it subsists on Him - the self-effulgent Divine Being - who has many heads and many eyes, who is the producer of joy for the universe, who exists in the form of the

universe, who is the master and the cause of humanity, whose forms are the various gods, who is imperishable, who is the all surpassing ruler and savior, who is superior to the world, who is endless and omni-form, who is the goal of humanity, who is the destroyer of sin and ignorance, who is the protector of the universe and the ruler of individual souls, who is permanent, supremely auspicious and unchanging, who has embodied Himself in man as his support (being the indwelling Spirit ), who is supremely worthy of being known by the creatures, who is embodied in the universe and who is the supreme goal. ना॒राय॒ णपरंा॑ ब्र॒ ह्म॒ तत्त्वं ना​ा॑राय॒ णत पा॑रत । ना॒राय॒ णपा॑रो जयो॒तत॒ रा॒तमा ना​ा॑राय॒ णत पा॑रत ।ना॒राय॒ णपा॑रो धया॒ता॒ धया॒नं ना​ा॑राय॒ णत पा॑रत ॥ ४ ॥

nārāyaṇapara’ṃ brahma tattvaṃ nā’rāyaṇaḥ pa’raḥ | nārāyaṇapa’ro jyotirātmā nā’rāyaṇaḥ pa’raḥ | nārāyaṇapa’ro dhyātā dhyānaṃ nā’rāyaṇaḥ pa’raḥ |

Naryana is the Supreme Reality designated as Brahman. Narayana is the highest (Self). Narayana is the supreme Light (described in the Upanishads). Narayana is the infinite Self. Narayana is the most excellent meditator and meditation. यच्चा॑ कक॒ स्चचजजगतस॒ वय॒ द॒श्यत ै॓ श्रय ू ॒ तवपा॑ वा । अ ता॑र्॒ हब हश्चा॑ ततस॒ वय॒ वया॒प्य ना​ा॑राय॒ णत स्वथा॑तत ॥ ५ ॥

yacca’ kiñcijjagatsarvaṃ dṛśyate” śrūyatepi’ vā || anta’rbahiśca’ tatsarvaṃ vyāpya nā’rāyaṇaḥ sthi’taḥ |

Whatsoever there is in this world known through perception (because of its proximity) or known through report (because of its distance), all that is pervaded by Narayana within and without.

अन त॒ मवययंा॑ क॒ ववगं सा॑म॒ ुद्र तंा॑ वव॒ श्वशंा॑भव ु म । प॒ द्म॒ को॒श-प्रा॑त का॒श॒गं॒ ह॒दयंा॑ चाप्य॒ धोमख ुा॑ म ॥ ६ ॥ anaṃtamavyaya’ṃ kavigṃ sa’mudrenta’ṃ viśvaśa’mbhuvam | padmakośa-pra’tīkāśagṃ hṛdaya’ṃ cāpyadhomu’kham |

One should meditate upon the Supreme- the Limitless, Unchanging, All knowing, Cause of the happiness of the worls, dwelling in the sea of one’s own heart as the Goal of all striving. The place for His meditation is the ether in the heart - the heart which is comparable to an inverted lotus bud. अधोा॑ तन॒ ष्ट्या ववा॑तवया॒ त॒ ना॒भ्यामप ुा॑ रर॒ ततष्टठा॑ तत । जवा॒ल॒मा॒लाका॑ु लं भा॒त ॒ वव॒ श्ववयाया॑त॒नं मा॑हत ॥ ७ ॥ adho’ niṣṭyā vi’tasyāṃte nābhyāmu’pari tiṣṭha’ti | jvālamālāku’laṃ bhātī viśvasyāya’tanaṃ ma’hat |

It should be known that the heart which is located just at the distance of a finger span below the Adam's apple and above the navel and shines as if wreathed in fire, is the great abode of the universe. स तता॑गं शश॒ लाशभा॑वत॒ ु लम्र्॒ तयाकोश॒ सस् ना॑भम । तवया ता॑ सुवष॒ रगं स॒ क्ष्मं ू तस्वमन ै॓ स॒ वय प्रतता॑स्ष्टठतम ॥ ८ ॥

santata’gṃ śilābhi’stu laṃbatyākośasanni’bham | tasyānte’ suṣiragṃ sūkṣmaṃ tasmin” sarvaṃ prati’ṣṭhitam |

Like the bud of a lotus, suspends in an inverted position, the heart, surrounded by arteries. In it there is a narrow space (or near it there is a narrow space, called susuman). In it everything is supported.

तवय॒ मधया॑ म॒ हाना॑स्ननर-वव॒ श्वारचबरा॑ -वव॒ श्वतोा॑मख जस् त॒ ष्टठ॒ ु त । सोग्रा॑भ॒ स्नवभा॑ ु नाहा​ा॑रमज॒ रत क॒ ववत ॥ ९ ॥ तत॒ यग ब॒ ॒ धवब ा॑ श्शा॒य ॒ र॒श्मया॑वतवय॒ स ता॑ता । स॒ ता॒पया॑तत ववं ू मध द॒ हमापा​ा॑दतल॒ मवता॑कत ॥ १० ॥

तवय॒ मधय॒ वस्ह्ना॑शशखा अ॒ ण योै॓धवाब वय॒ वस्वथा॑तत । न ॒लतोा॑-यदा॑ मधय॒ वथा॒द्ा॑ व॒ भाववा॑रा । न ॒वार॒शूका॑वत्त॒ व ॒ प ॒ता भाै॓ववतय॒ णूपम वव॒ धयुललख ा॑ ा ॥ ११ ॥ tasya madhye’ mahāna’gnir-viśvārci’r-viśvato’mukhaḥ | sogra’bhugvibha’jaṃtiṣṭha-nnāhā’ramajaraḥ kaviḥ | tiryagūrdhvama’dhaśśāyī raśmaya’stasya santa’tā | saṃtāpaya’ti svaṃ dehamāpā’datalamasta’kaḥ | tasyamadhye vahni’śikhā aṇīyo” rdhvā vyavasthi’taḥ | nīlato’yada’madhyasthād-vidhyulle’kheva bhāsva’rā | nīvāraśūka’vattanvī pītā bhā” svatyaṇūpa’mā |

In the middle of that (Narrow space of the heart or susumna) remains the undecaying, all-knowing, omnifaced, great Fire, which has flames on every side which enjoys the food presented before it, which remains assimilating the food consumed, (the rays of which spread scattering themselves vertically and horizontally,) and which warms its own body from the insole to the crown. In the center of that Fire which permeates the whole body. There abides an up-leaping tongue of Fire, of the color of shining gold, which is the topmost among the subtle, which is dazzling like the flash of the lightning that appears in the middle of a rain-bearing cloud, which is as slender as the awn of a paddy grain; and which serves as a comparison to illustrate subtlety. तवयाै॓ शशखा॒या मा॑धय प॒ रमाै॓तमा वय॒ वस्वथा॑तत । स ब्रह्म॒ स शशवत॒ स हररत॒ स द्रत॒ सो क्ा॑रत पर॒मत वव॒ रा् ॥ १२ ॥

tasyā” ḥ śikhāyā ma’dhye paramā” tmā vyavasthi’taḥ | sa brahma sa śivaḥ sa hariḥ seṃdraḥ sokṣa’raḥ paramaḥ svarāṭ ||

Paramatman dwells in the middle of that flame. (Although He is thus limited) still He is the four - faced Creator, Siva, Visnu, Indra, the material efficient Cause of the universe and the suprem self- luminous Pure Consciousness.

ऋतगं स॒ तयं पा॑रं ब्र॒ ह्म॒ प॒ रषं ु ा॑ कृष्टण॒ वपङ्गा॑लम । ऊ॒ धवबरा॑ तं ववा॑रूपा​ा॑क्॒ं वव॒ श्वरूा॑पाय॒ वै नमो॒ नमता॑ ॥ १३ ॥ ṛtagṃ satyaṃ pa’raṃ brahma puruṣa’ṃ kṛṣṇapiṅga’lam | ūrdhvare’taṃ vi’rūpā’kṣaṃ viśvarū’pāya vai namo nama’ḥ

Supreme Brahman, the absolute Reality, has become, an androgynous Person in the form of Uma-mahesvara, dark blue and reddish brown in hue, absolutely chaste and possessing uncommon eyes, Salutations to Him who alone is the soul of the universe. ॐ ना॒रा॒य॒णाया॑ वव॒ द्महा॑ वासुद॒ वाया॑ ध महह । त नोा॑ ववष्टणुत प्रचो॒दयाै॓त ॥ ॐ शास् तत॒ शास् तत॒ शास् तता॑ ॥ १४ ॥ oṃ nārāyaṇāya’ vidmahe’ vāsudevāya’ dhīmahi | tanno’ viṣṇuḥ pracodayā”t || oṃ śāṃtiḥ śāṃtiḥ śānti’ḥ

May we know Narayana, for that, may we meditate on Vasudeva. May Vishnu is towards it. ॐ स॒ ह ना​ा॑ववतु । स॒ ह न ा॑ भुनक्तु । स॒ ह व ॒या॑य करवावहै । त॒ ज॒स्ववना॒वध ा॑तमवत॒ ु मा ववा॑द्ववषा॒वहै ै॓ ॥ ॐ शास् तत॒ शास् तत॒ शास् तता॑ ॥

oṃ saha nā’vavatu | saha nau’ bhunaktu | saha vīrya’ṃ karavāvahai | tejasvināvadhī’tamastu mā vi’dviṣāvahai” || oṃ śāṃtiḥ śāṃtiḥ śānti’ḥ ||

May Brahman protect us both together. May He nourish us both together. May we both work together with great energy. May our study be vigorous and effective.

PURUSHA SUKTAM

पुरष सूक्तं ॥ ॐ तच्चं॒ योरावण ा॑ ृ मह । गा॒तुं य॒ ज्ाया॑ । गा॒तुं य॒ ज्पा॑तय । दै व ै॓ वव॒ स्वतरा॑ वतु नत । वव॒ स्वतमाबनष ुा॑ भ्यत । ऊ॒ धवय स्जा॑गातु भष॒ जम । शं नोा॑ अवतु द्वव॒ पद ै॓ । शं चतुष्टा॑ पद ।ॐ शास् तत॒ शास् तत॒ शास् तता॑ ॥

oṃ taccaṃ yorāvṛ’ṇīmahe | gātuṃ yaṅñāya’ | gātuṃ yaṅñapa’taye | daivī” svastira’stu naḥ | svastirmānu’ṣebhyaḥ | ūrdhvaṃ ji’gātu bheṣajam | śaṃ no’ astu dvipade” | śaṃ catu’ṣpade | oṃ śāntiḥ śāntiḥ śānti’ḥ ||

We pray and worship the Supreme for the welfare of all. May all miseries and shortcomings leave us forever so that we may (always) sing in the sacrifices and for the Lord of sacrifices. i.e. Vishnu. May the medicinal herbs grow in potency, so that diseases may be cured effectively. May the gods rain peace on us. May the human beings (lit. bipeds) be happy. May all the other beings (lit. quadrupeds) (also) be happy. May peace -physical, mental, and spiritual - be on us forever. स॒ हस्रा॑श षाब॒ पर । ु ा॑ षत । स॒ ह॒स्रा॒क्त स॒ हस्रा॑पात । स भशू मंा॑ वव॒ श्वतोा॑ व॒ तवा ृ अतया॑ततष्टठद्दशाङ्ग॒ ुलम ॥ sahasra’śīrṣā puru’ṣaḥ | sahasrākṣaḥ sahasra’pāt | sa bhūmi’ṃ viśvato’ vṛtvā | atya’tiṣṭhaddaśāṅguḷam ||

The supreme Person exists enveloping the whole manifest universe, cognizing through every mind (lit. head), seeing through every eye, and working through every limb (lit. foot) - nay He exists transcending the universe.

पर ु ा॑ ष ए॒ वदगं सवबमै॓ । यद्भ॒ ूतं यच्च॒ भवयमै॓ ।उ॒ तामा॑त ृ ॒ तव वयशा​ा॑नत । ा॑ य॒ द ननातत॒ रोहा॑ तत ॥ puru’ṣa evedagṃ sarvam” | yadbhūtaṃ yacca bhavyam” | utāmṛ’tatva syeśā’naḥ | yadanne’nātiroha’ti ||

Essentially, the whole universe is He himself; whatever was, whatever is, and whatever will be - all are His manifestation. It is He who confers on all immortality by which alone they live. ए॒ तावा​ा॑नवय महह॒मा । अतो॒ जयायागा॑श्च॒ पूरा॑षत । पादोै॓वय॒ ववश्वा​ा॑ भ॒ तातना॑ । ू त्रप ॒ ादा॑ वया॒मत ृ ंा॑ हद॒ वव ॥ etāvā’nasya mahimā | ato jyāyāg’-śca pūru’ṣaḥ | pādo” sya viśvā’ bhūtāni’ | tripāda’syāmṛta’ṃ divi ||

The whole manifest universe is His splendor; He, the supreme Person, transcends it very much. By a part (lit, one- fourth) of His splendor, he supports the universe eternally - during past, present and future - whereas the major part of his splendor, embodying immortality, is beyond the range of the range of the mannifest universe. त्रप उदै॒ तपुरा॑षत । पादोै॓वय॒ हाभा॑वा॒तपुनता॑ । ततो॒ ववष्टव॒ ण-वया॑क्रामत । ॒ ाद॒ धवब ू सा॒श॒ना॒न॒श॒ न अ॒ शभ ॥

tripādūrdhva udaitpuru’ṣaḥ | pādo” syehābha’vātpuna’ḥ | tato viṣvaṇ-vya’krāmat | sāśanānaśane abhi ||

This supreme Person is outside the range of Samsara (of birth and death).

Only a part of His (lit. One -fourth) has become the whole universe; from this manifest part, the sentient kingdom has sprung, consisting of both the living and non-living (lit. eating and non-eating) beings.

तवमाै॓द्वव॒ राडा॑जायत । वव॒ राजो॒ अरध॒ पर ू ा॑ षत ।

स जा॒तो अतया॑ररच्यत । प॒ श्चाद्-भशू म॒ मथोा॑ प॒ रत ु ॥ tasmā” dvirāḍa’jāyata | virājo adhi pūru’ṣaḥ | sa jāto atya’ricyata | paścād-bhūmimatho’ puraḥ ||

From Him has emerged the Cosmos and out of this Cosmos, which is technically called Viraj (all-pervading), making It the basis as it werw, the Cosmic Person, the First Creator, came into being. That first born Being gradually grew; he created first this earth and then the various bodies, both divine and demoniac (Devas and Asuras). यतपुरा॑षण ह॒ववषाै॓ । द॒ वा य॒ ज्मता॑ वत । व॒ स॒ तो अा॑वयास ॒दाजयमै॓ । ग्र ष्ट॒ म इ॒धमश्श॒ रधध॒ ववत ॥ yatpuru’ṣeṇa haviṣā” | devā yaṅñamata’nvata | vasanto a’syāsīdājyam” | grīṣma idhmaśśaradhdhaviḥ

Then the Devas performed a sacrifice Since there existed nothing save that Person, He Himself was the sacrificial offering. The spring season became the ghee; the summer became the faggots, and the autumn become the rice offering. स॒ प्तावया​ा॑सन-परर॒धयता॑ । त्रत स॒ प्त स॒ शमधता॑ कृ॒तात । द॒ वा यद्य॒ ज्ं ता॑ वा॒नात । अर्ा॑धन॒ न-पुरा॑षं प॒ शुम ॥ saptāsyā’san-paridhaya’ḥ | triḥ sapta samidha’ḥ kṛtāḥ |devā yadyaṅñaṃ ta’nvānāḥ | aba’dhnan-puru’ṣaṃ paśum ||

In this sacrifice, the seven Vedic meters represented the seven boundaries.

The twenty-five ingredients- twelve months, five seasons three worlds, and the sun-formed the sacrificial faggots, and the sacrifices considered the supreme Person as the ‘animal’ to be tied the post.

तं य॒ ज्ं र्॒ रह॒ हवष॒ प्र क्ना॑ । पर ु ा॑ षं जा॒तमा॑ग्र॒तत । तना॑ द॒ वा अया॑ज त । सा॒धया ऋषा॑यश्च॒ य ॥ taṃ yaṅñaṃ barhiṣi praukṣan’ | puru’ṣaṃ jātama’grataḥ | tena’ devā aya’janta | sādhyā ṛṣa’yaśca ye ||

This supreme Person, the first-born Being, who became the sacrificial offering, was purified by the sprinkling water and the uttering of mantras. Thus, was performed the first sacrific by the Devas, and the Rishis. तवमाै॓द्य॒ ज्ात-सा॑व॒ ह ब ु तता॑ । सम्भा॑त ृ ं पष ृ दा॒जयम । प॒ शूग-वतानश्चा॑क्र वाय॒ वयाना॑ । आ॒र॒ण्यान-ग्रा॒म्याश्च॒ य ॥ tasmā” dyaṅñāt-sa’rvahuta’ḥ | sambhṛ’taṃ pṛṣadājyam |paśūgstāg-śca’kre vāyavyān’ | āraṇyān-grāmyāśca ye ||

For this sacrifice in which was invoked the all-inclusive supreme Person, ghee mixed with curds was procured, as also many animals both wild and domestic, having the wind God as the presiding deity. तवमाै॓द्य॒ ज्ातसा॑व॒ ह ब ु तता॑ । ऋचत॒ सामा​ा॑तन जज्ञज्र । छ दागशस ंा॑ जज्ञज्र॒ तवमाै॓त । यज॒ वतवमा​ा॑ दजायत ॥ ु tasmā” dyaṅñātsa’rvahuta’ḥ | ṛcaḥ sāmā’ni jaṅñire | chandāg’ṃsi jaṅñire tasmā”t | yajustasmā’dajāyata ||

And as an off hoot of this sacrifice, in which was invoked the all inclusive supreme Person, came out the Rik mantra, the Yajur mantras, the Sama mantras, and the various vedic meters like the Gayatri.

तवमा॒दश्वा​ा॑ अजाय त । य क चोा॑भ॒यादा॑ तत । गावोा॑ ह जज्ञज्र॒ तवमाै॓त । तवमाै॓जजा॒ता अा॑जा॒वयता॑ tasmādaśvā’ ajāyanta | ye ke co’bhayāda’taḥ | gāvo’ ha jaṅñire tasmā”t | tasmā” jjātā a’jāvaya’ḥ ||

From this sacrifice, again, have sprung the horse (having one row of teeth) and other animals having two rows of teetah, different varieties of cows, goats and ewes. यतपर ु ा॑ षं॒ वया॑दधतु । क॒ तत॒ था वया॑कलपयन । मख ु ं॒ ककमा॑वय॒ क र्ा॒हू । काव॒ रू ू पादा​ा॑वुच्यत ॥ yatpuru’ṣaṃ vya’dadhuḥ | katithā vya’kalpayan | mukhaṃ kima’sya kau bāhū | kāvūrū pādā’vucyete ||

And one cannot imagine how much thought went before projection of human beings! Which of the limbs of the supreme Person could represent which section of man, what would be his head, the two hands, the two thighs, and the two feet? ब्रा॒ह्म॒ णोै॓वय॒ मख ु ा॑मास त । र्ा॒हू रा​ा॑ज॒ यता॑ कृ॒तत । ऊ॒ रू तदा॑ वय॒ यद्वैश्यता॑ । प॒ द्भ्यागं श॒ ूद्रो अा॑जायतत ॥ brāhmaṇo” sya mukha’māsīt | bāhū rā’janya’ḥ kṛtaḥ | ūrū tada’sya yadvaiśya’ḥ | padbhyāgṃ śūdro a’jāyataḥ ||

(At last after long meditation it was concluded that) the brahmana would represent the head or the power of thought and discrimination of the supreme Person, the Kshatriya would represent the arms or the power of protection and preservation of the supreme Person, the vaishya would represent the thighs or the power of acquisition and distribution of the supreme Person, and the shudra would represent the feet or the power of support and movement of the supreme Person.

च॒ द्रमा॒ मना॑सो जा॒तत । चक्ोत॒ सय ू या॑ अजायत । मख ु ा॒हद द्रा॑ श्चा॒स्ननश्चा॑ । प्रा॒णाद्वा॒युरा॑जायत ॥ candramā mana’so jātaḥ | cakṣoḥ sūryo’ ajāyata | mukhādindra’ścāgniśca’ | prāṇādvāyura’jāyata ||

Then, from supreme Person, was born the various luminous beings and bodies and the different worlds- the moon from His mind, the sun from His eye, Fire and Indra from His mouth, and the wind-god from His breath. नाभ्या​ा॑ आस द॒ तररा॑ क्म । श ॒ष्टणय द्य त समा॑वतबत । प॒ द्भ्यां भूशम॒ हदब शत॒ श्रोराै॓त । तथा​ा॑ लो॒कानम अका॑लपयन ॥

nābhyā’ āsīdantari’kṣam | śīrṣṇo dyauḥ sama’vartata | padbhyāṃ bhūmirdiśaḥ śrotrā”t | tathā’ lokāgm aka’lpayan

The space emerged from His navel, the world of gods or heaven from His head, the earth forms His feet and the different quarters from His ears.

This was the way in which world projection was affected. ा॑ पुरा॑षं म॒ हा तमै॓ । आ॒हद॒ तयवा॑णय॒ तमा॑स॒वतु पा॒र । सवाबा॑णण रू॒पाणणा॑ वदा॒हमतं वव॒ रचतय॒ ध रता॑ । नामा​ा॑तन कृ॒तवाशभ॒ वद॒ न॒ , यदावत ै॓ ॥ vedāhame’taṃ puru’ṣaṃ mahāntam” | ādityava’rṇaṃ tama’sastu pāre | sarvā’ṇi rūpāṇi’ vicitya dhīra’ḥ | nāmā’ni kṛtvābhivadan, yadāste” ||

I have known the supreme and the magnanimous Person (who sacrificed Himself for the welfare of this universe), of the sun’s hue and beyond all ignorance (lit. darkness), He, the wise One, moulded out of Himself (by His Maya) the various forms and called them by different names.

धा॒ता प॒ रवता॒ द्यमद ु ुा॑ ाज॒ हारा॑ । श॒ क्रत प्रवव॒ द्वान-प्र॒ हदश॒ श्चता॑स्रत । तम॒ वं वव॒ द्वान॒ मत ृ ा॑ इ॒ह भा॑वतत । ना यत प था॒ अया॑नाय ववद्यत ॥ dhātā purastādyamu’dājahāra’ | śakraḥ pravidvānpradiśaścata’sraḥ | tamevaṃ vidvānamṛta’ iha bha’vati | nānyaḥ panthā aya’nāya vidyate ||

The First Creator (Brahma) knew the supreme Person. He in turn made Him known to Sakra i.e. Indra the king of gods, for the benefit of all beings. Hence even today he who knows Him and the creation thus, as presented above as pervaded and permeated and possessed by the supreme Person verily attains immortality - there is no other way for spiritual perfection. य॒ ज्ना॑ य॒ ज्मा॑यज त द॒ वात । तातन॒ धमाबा॑णण प्रथ॒ मा या​ा॑सन । त ह॒ नाकंा॑ महह॒मानता॑ सच त । यर॒ पूववा॑ सा॒धयावसस् ता॑ द॒ वात ॥ yaṅñena’ yaṅñama’yajanta devāḥ | tāni dharmā’ṇi prathamānyā’san | te ha nāka’ṃ mahimāna’ḥ sacante | yatra pūrve’ sādhyāssanti’ devāḥ ||

The Devas (mentally) performed the first sacrifice by consecrating the Cosmic body of God itself. This sacrifice (or renunciation of selfishness and all one’s possessions) has become the basis of all religions. He (who bases his life on sacrifice or renunciation) verily all the perfected aspirants repair. अ॒ द्भ्यत सम्भूत ा॑ त परृ थ॒ वयै रसाै॓च्च । वव॒ श्वका॑मबणत॒ समा॑वतब॒ तारधा॑ । तवय॒ तवष्ट्ा​ा॑ ा॑ । ततपुरा॑षवय॒ ववश्व॒ माजा​ा॑न॒मग्र ै॓ ॥ वव॒ दधा॑द्र॒ पम ू तत

adbhyaḥ sambhū’taḥ pṛthivyai rasā” cca | viśvaka’rmaṇaḥ sama’vartatādhi’ | tasya tvaṣṭā’ vidadha’drūpame’ti | tatpuru’ṣasya viśvamājā’namagre” ||

The universe arose from Visvakarman through water, earth, fire and other elements. He excelled Aditya, Indra and other gods, the sun called Tvasta rises in the morning embodying His brilliance. In the beginning of creation, the mortal world enveloped in gloom received its divine brilliance from the sun shining in the glory of Paramatman. वदा॒हम॒ तं पुरा॑षं म॒ हा तम।ै॓ आ॒हद॒ तयवा॑णय॒ तमा॑सत॒परा॑ वतात । तम॒ वं वव॒ द्वान॒ मत ृ ा॑ इ॒ह भा॑वतत।ना यत प था​ा॑ ववद्य॒ तया॑नाय ॥

vedāhametaṃ puru’ṣaṃ mahāntam” | ādityava’rṇaṃ tama’saḥ para’stāt | tamevaṃ vidvānamṛta’ iha bha’vati | nānyaḥ panthā’ vidyateya’nāya ||

I know the Great Person who is beyond ignorance and darkness and whose splendor is comparable to that of the sun. Knowing Him thus in this life itself, one transcends death. There is no other path leading to the attainment of liberation. प्र॒ जापा॑ततश्चरतत॒ गभवा॑ अ॒ तत । अ॒ जाया॑मानो र्हु॒धा ववजा​ा॑यत । तवय॒ ध रात॒ पररा॑ जानस् त॒ योतनमै॓ । मर ा॑च नां प॒ दशमच्छस् त व॒ धसता॑ prajāpa’tiścarati garbhe’ antaḥ | ajāya’māno bahudhā vijā’yate | tasya dhīrāḥ pari’jānanti yonim” | marī’cīnāṃ padamicchanti vedhasa’ḥ ||

The sun who is the Lord of creatures moves about in the space between heaven and earth causing day and night. Although He is unborn, being the Self of all, he manifests Himself as the manifold universe. Wise men realize the source of the universe. The all-pervading Paramatman.

Prajapatis, the first Patriachs, sought the position, which Marichi and other sages attained.

यो द॒ वभ्य॒ आता॑पतत । यो द॒ वानां॓ै॓ प॒ रोहहा॑ तत । पव ु ू य॒ यो द॒ वभ्योा॑ जा॒तत । नमोा॑ र॒चाय॒ ब्राह्मा॑य ॥ yo devebhya āta’pati | yo devānā” ṃ purohi’taḥ | pūrvo yo devebhyo’ jātaḥ | namo’ rucāya brāhma’ye ||

Salutation to the resplendent Sun-God who is the son of Parabrahman, who shines for the benefit of gods, who is invoked as the beneficent leader of the gods, and who was born as the eldest among the gods. रचंा॑ ब्रा॒ह्मं ज॒ नया॑ तत । द॒ वा अग्र॒ तदा॑ ब्रव ु न । यवतवै॒वं ब्राै॓ह्म॒ णो वव॒ द्यात । तवय॒ द॒ वा अस॒ न वश ै॓ ॥ ruca’ṃ brāhmaṃ janaya’ntaḥ | devā agre tada’bruvan | yastvaivaṃ brā” hmaṇo vidyāt | tasya devā asan vaśe” ||

When the gods instituted the knowledge of Brahman they declared thus teaching about the Supreme reality; - That sage who knows the Supreme as described before will have sovereignty over gods, for he has become the Inmost Self of all. ह्र श्चा॑ त ल॒ क्ष्म श्च॒ पत य ै॓ । अ॒ हो॒रा॒र पा॒श्वव । नक्ा॑राणण रू॒पम । अ॒ स्श्वन ॒ वयात्तमै॓ । इ॒ष्ट्ं मा॑तनषाण । अ॒ मुं मा॑तनषाण । सवया॑ मतनषाण ॥ hrīśca’ te lakṣmīśca patnyau” | ahorātre pārśve | nakṣa’trāṇi rūpam | aśvinau vyāttam” | iṣṭaṃ ma’niṣāṇa | amuṃ ma’niṣāṇa | sarva’ṃ maniṣāṇa ||

O Sun, Hri and Lakshmi are Thy consorts, thyself being Brahma, Vishnu and Siva. Day and night are Thy two sides. Asterisms in the sky are Thine own form The Asvins are Thy mouth. Being such, grant me whatever happiness here and other objects of desire.

तच्चं॒ योरावण ा॑ ृ मह । गा॒तंु य॒ ज्ाया॑ । गा॒तंु य॒ ज्पा॑तय । दै व ै॓ वव॒ स्वतरा॑ वतु नत । वव॒ स्वतमाबनष ुा॑ भ्यत । ऊ॒ धवय स्जा॑गातु भष॒ जम । शं नोा॑ अवतु द्वव॒ पद ै॓ । शं चतुष्टा॑ पद ।ॐ शास् तत॒ शास् तत॒ शास् तता॑ ॥

taccaṃ yorāvṛ’ṇīmahe | gātuṃ yaṅñāya’ | gātuṃ yaṅñapa’taye | daivī” svastira’stu naḥ | svastirmānu’ṣebhyaḥ | ūrdhvaṃ ji’gātu bheṣajam | śaṃ no’ astu dvipade” | śaṃ catu’ṣpade | oṃ śāntiḥ śāntiḥ śānti’ḥ ||

We pray and worship the Supreme for the welfare of all. May all miseries and shortcomings leave us forever so that we may (always) sing in the sacrifices and for the Lord of sacrifices. i, e. Vishnu. May the medicinal herbs grow in potency, so that diseases may be cured effectively. May the gods rain peace on us. May the human beings (lit. bipeds) be happy. May all the other beings (lit. quadrupeds) (also) be happy. May peace-physical, mental, and spiritual - be on us forever.

VISHNU SOOKTAM

ववष्टणु सूक्तं ॥

ा॑ ॐ ववष्टणण॒नक ववम॒ म राजागशस॒ ंा॑ यण ुब ंा॑ व ॒याबा॑णण॒ प्रवणा॑चं॒ यत पारथबवातन अवका॑भाय॒ दत्त ु रा॑ गं स॒ धवथंा॑ ववचक्रमा॒णवर॒धणरा॑ गा॒यण ववष्टणणा॑र॒रा्ा॑ मशस॒ ववष्टणणै॓त ै॓ प॒ ष्टठमा॑ शस॒ ववष्टणणत॒ श्नप्रवथण॒ ववष्टणण॒ववयूरा॑शस॒ ववष्टणणै॓र्ध॒ वमा॑ ुब शस वैष्टण॒ वमा॑शस॒ ृ ववष्टणा॑व तवा ॥ १ ॥

oṃ viṣṇornuka’ṃ vīryā’ṇi pravo’caṃ yaḥ pārthi’vāni vimame rājāgṃ’si yo aska’bhāyadutta’ragṃ sadhastha’ṃ vicakramāṇastredhoru’gāyo viṣṇo’rarāṭa’masi viṣṇo” ḥ pṛṣṭhama’si viṣṇoḥ śnaptre” stho viṣṇossyūra’si viṣṇo” rdhruvama’si vaiṣṇavama’si viṣṇa’ve tvā तदा॑ वय वप्र॒ यम॒ शभपाथणा॑ अश्याम । नरण यरा॑ दव॒ यवण॒ मदा॑ स् त । उ॒ र॒क्र॒मवय॒ स हह

र् धरुा॑ र॒तथा । ववष्टणणै॓ प॒ द पा॑र॒म मधव॒ उथसता॑ । प्रतद्ववष्टणव ुा॑ वतवत व ॒याबा॑य । म॒ गण ृ न भ ॒मत का॑ु च॒ रण रगा॑रर॒ष्टठात । यवयण॒रषुा॑ त्रष ा॑ ातन॒ ॒ ु वव॒ क्रमा॑णषु । अरधा॑क्॒यस् त॒ भुवन ववश्वाै॓ । प॒ रण मारा॑या त॒ नव ु ा​ा॑ वध ु स् त ॥ २ ॥ ृ ान । न ता॑ महह॒तवम वा॑श्नव

tada’sya priyamabhipātho’ aśyām | naro yatra’ devayavo mada’nti | urukramasya sa hi bandhu’ritthā | viṣṇo” pade pa’rame madhva uthsa’ḥ | pratadviṣṇu’sstavate vīryā’ya | mṛgo na bhīmaḥ ku’caro gi’riṣṭhāḥ | yasyoruṣu’ triṣu vikrama’ṇeṣu | adhi’kṣayanti bhuva’nāni viśvā” | paro mātra’yā tanuvā’ vṛdhāna | na te’ mahitvamanva’śnuvanti || उ॒ भ ता॑ ववद्मा॒ रजा॑स परृ थ॒ वया ववष्टणणा॑ दव॒ तवम । प॒ रम ॒ वया॑ ववथस । ववचा॑क्रम

परृ थ॒ व म॒ ष ऎ॒ ताम । क्रा​ा॑य॒ ववष्टण॒ मब ु नष ुा॑ दश॒ वयन । र्ध॒ ुवासणा॑ अवय क ॒रयण॒ जना​ा॑सत ा॑ ऊ॒ र॒ज्ञक्॒ततगं स॒ जतना॑ माचकार । त्रदद॒ वत परा॑ ृ थ॒ व म॒ ष ऎ॒ ताम । ववचा॑क्रम श॒ तचबसं ु

महह॒तवा । प्रववष्टणरुा॑ वतु त॒ वस॒ वतव ा॑यान । तव॒ षनग ह्या॑वय॒ वथववा॑रवय॒ नामा॑ ॥ ३ ॥

ubhe te’ vidmā raja’sī pṛthivyā viṣṇo’ devatvam | paramasya’ vithse | vica’krame pṛthivīmeṣa etām | kṣetrā’ya viṣṇurmanu’ṣe daśasyan | dhruvāso’ asya kīrayo janā’saḥ | ūrukṣitigṃ sujani’mācakāra | trirdevaḥ pṛ’thivīmeṣa etām | vica’krame śatarca’saṃ mahitvā | praviṣṇu’rastu tavasastavī’yān | tveṣagg hya’sya sthavi’rasya nāma’ अतणा॑ द॒ वा अा॑व तु नण॒ यतण॒ ववष्टणवुा॑ वबचक्र॒ म । प॒ रथ॒ ृ वयात स॒ प्तधामा॑शभत । इ॒दं ववष्टण॒ ववब ा॑ ॒ म रध ॒ ा तनदा॑ ध प॒ दम । समढ ु चक्र ूा॑ मवय पागं स॒ ुर ॥ र णणा॑ प॒ दा ववचा॑क्रम॒ ा॑ धा॒रयना॑ । ववष्टणणत॒ कमाबा॑णण पश्यत॒ यतणै॓ ववष्टणग ुा॑ ग॒पा अदाै॓भ्यत । ततण॒ धमाबणण व्र॒ तातना॑ पवप॒ श ृ । इ द्रा॑ वय॒ युजयत॒ सखाै॓ ॥ ४ ॥ ato’ devā a’vantu no yato viṣṇu’rvicakrame | pṛthivyāḥ saptadhāma’bhiḥ | idaṃ viṣṇurvica’krame tredhā nida’dhe padam | samū’ḍhamasya pāgṃ sure || trīṇi’ padā vica’krame viṣṇu’rgopā adā” bhyaḥ | tato dharmā’ṇi dhārayan’ | viṣṇoḥ karmā’ṇi paśyata yato” vratāni’ paspṛśe | indra’sya yujyaḥ sakhā” || तद्ववष्टणणै॓त पर॒मं प॒ दगं सदा​ा॑ पश्यस् त स॒ रयता॑ । हद॒ व व॒ चक्ु॒राता॑तम । ू तद्ववप्रा​ा॑सण ववप॒ यवणा॑ जाग॒ वाग ं स॒ वसशमा॑ धत । ववष्टणण॒यतब पा॑रम ॒ ं प॒ दम । ृ

ा॑ पयाबै॓प्तया॒ अना॑ तरायाय॒ सवबवतणमणஉतत रा॒र उा॑ त्त॒ म महा॑ भव ब तत सवब॒वयाप्तयै॒ ा॑ ा॑ ॒ व तनाै॓प्नणतत॒ सवया॑ जयतत ॥ ५ || सवबवय॒ स्जत्त्यै॒ सवबम tadviṣṇo” ḥ paramaṃ padagṃ sadā’ paśyanti sūraya’ḥ | divīva cakṣurāta’tam | tadviprā’so vipanyavo’ jāgṛvāgṃ sassami’ndhate | viṣṇoryatpa’ramaṃ padam | paryā” ptyā ana’ntarāyāya sarva’stomoti rātra u’ttama maha’rbhavati sarvasyāptyai sarva’sya jittyai sarva’meva tenā” pnoti sarvaṃ’ jayati || ॐ शास् तत॒ शास् तत॒ शास् तता॑ ॥ oṃ śāntiḥ śāntiḥ śānti’ḥ ||

DURGA SUKTAM

दग ु ाब सूक्तं ॥

ा॑ ॐ ॥ जा॒तवदस सन ु वाम॒ सोमा॑ मरात य॒ तो तनदा॑ हातत॒ वदता॑ ।

स नता॑ पर-ष॒ दतता॑ द॒ गाब ु णण॒ ववश्वा​ा॑ ना॒वव॒ शस धुंा॑ दरु र॒तातय॒ स्ननत ॥ १ ॥ oṃ || jātave’dase sunavāma soma’ marātīyato nida’hāti veda’ḥ | sa na’ḥ par-ṣadati’ durgāṇi viśvā’ nāveva sindhu’ṃ duritātyagniḥ || ा॑ न ं का॑मबफ॒लष॒ ु जुष्ट्ाै॓म । ताम॒ स्ननवा॑णाय तपा॑सा जवल॒ त ं वैरोच॒ द॒ गाय ु द॒ व गं शरा॑ णम॒ हं प्रपा॑द्य स॒ ुतरा॑ शस तरसा॑ नमता॑ ॥ २ ॥

tāmagniva’rṇāṃ tapa’sā jvalantīṃ vai’rocanīṃ ka’rmaphaleṣu juṣṭā”m | durgāṃ devīgṃ śara’ṇamahaṃ prapa’dye sutara’si tarase’ nama’ḥ || अनन॒ तवं पा​ा॑रया॒ नवयोा॑ अ॒ वमा थ-वव॒ स्वतशभ॒ रतता॑ द॒ गाब ु णण॒ ववश्वाै॓ ।पश्ू चा॑ प॒ थव ृ र्ा॑हु॒ला ना॑ उ॒ वी भवा​ा॑ तो॒काय॒ तना॑याय॒ शंयोत ॥ ३ ॥ agne tvaṃ pā’rayā navyo’ asmānth-svastibhirati’ durgāṇi viśvā” | pūśca’ pṛthvī ba’hulā na’ urvī bhavā’ tokāya tana’yāya śaṃyoḥ || ववश्वा​ा॑तन नो द॒ गब ु हा​ा॑ जातवदत॒ शस ध॒ ु न ना॒वा दा॑ रु र॒तातता॑पर-वष ।अनना॑ अत्रव ॒ मना॑सा गण ृ ा॒नोै॓वमाकंा॑ र्ोधयवव॒ ता त॒ नूनाै॓म ॥ ४ ॥ viśvā’ni no durgahā’ jātavedaḥ siṃdhunna nāvā du’ritāti’par-ṣi | agne’ atrivanmana’sā gṛṇāno” smāka’ṃ bodhyavitā tanūnā”m || प॒ त॒ ृ ना॒ स्जत॒ गं॒ सहा॑ मानम॒ ुग्रम॒ स्ननगं हुा॑वम पर॒माथ-स॒ धवथाै॓त ।स नता॑ पर-ष॒ दतता॑ द॒ गाब ु णण॒ ववश्वा॒ क्ामा॑द्द॒ वो अतता॑ दरु र॒तातय॒ स्ननत ॥ ५ ॥ pṛtanā jitagṃ saha’mānamugramagnigṃ hu’vema paramāthsadhasthā”t | sa na’ḥ par-ṣadati’ durgāṇi viśvā kṣāma’ddevo ati’ duritātyagniḥ ||

प्र॒ तनोवषा॑ क॒ म डयोा॑ अधव॒ रषुा॑ स॒ नाच्च॒ होता॒ नवया॑श्च सस्तसा॑ ।

ववाचचाै॓नन त॒ नुवंा॑ वप॒ प्रया॑ववा॒वमभ्यंा॑ च॒ स भा॑ग॒माया॑जवव ॥ ६ ॥ pratnoṣi’ kamīḍyo’ adhvareṣu’ sanācca hotā navya’śca satsi’ | svāñcā” gne tanuva’ṃ pipraya’svāsmabhya’ṃ ca saubha’gamāya’jasva || गोशभ॒ जष्टुब ्ा॑ मयुजो॒ तनवषा॑क्तं॒ तवें द्र ववष्टणो॒रन॒ सचचा॑ रम । ु नाका॑वय प॒ ष्टठम॒ शभ स॒ वसा​ा॑नो॒ वैष्टणा॑व ं लो॒क इ॒ह मा​ा॑दय ताम ॥ ७ ॥ ृ gobhirjuṣṭa’mayujo niṣi’ktaṃ tave” ndra iṣṇoranusañca’rema | nāka’sya pṛṣṭhamabhi saṃvasā’no vaiṣṇa’vīṃ loka iha mā’dayantām || ॐ का॒तया॒य॒नाया॑ वव॒ द्महा॑ क यकु॒माररा॑ ध महह । त नोा॑ दरु गबत प्रचो॒दयाै॓त ॥ ॐ शास् तत॒ शास् तत॒ शास् तता॑ ॥ oṃ kātyāyanāya’ vidmahe’ kanyakumāri’ dhīmahi | tanno’ durgiḥ pracodayā”t || oṃ śāṃtiḥ śāṃtiḥ śānti’ḥ ||

DEVI SUKTAM

दव सूक्तं ॥

DEVI MAHATYAM DEVI SUKTAM ॐअ॒ हं र॒द्रशभ॒ वबसशुा॑ भश्चराम्य॒ हमाै॓हद॒ तयैर॒त वव॒ श्वदवै​ै॓ त । अ॒ हं शम॒ रावरा॑ णण॒भा त्र्ा॑भम्यब॒ हशमै॓ द्रा॒नन अ॒ हम॒ स्श्वनण॒भा ॥ १ ॥ oṃ ahaṃ udrebhirvasu’bhiścarāmyahamā” dityairuta viśvade” vaiḥ | ahaṃ mitrāvaru’ṇobhā bi’bharmyahami” ndrāgnī ahamaśvinobhā अ॒ हं सणमा॑माह॒नसं॓ै॓ त्र्भम्यब॒ हं तवष्ट्ाै॓रम॒ ुत प॒ षणं॒ भगमै॓ । ू अ॒ हं दा॑ धाशम॒ द्रववा॑णं ह॒ववष्टमा॑त सुप्रा॒वय॒ या॑ 3 यजा॑मानाय सु व॒ त ॥ २ ॥ ahaṃ soma’māhanasa” ṃ bibharmyahaṃ tvaṣṭā” ramuta pūṣaṇaṃ bhagam” | ahaṃ da’dhāmi dravi’ṇaṃ haviṣma’te suprāvye ye’ -3 yaja’mānāya sunvate अ॒ हं राष्ट् ै॓ स॒ ङ्गमा॑न ॒ वसून ै॓ ां रचकक॒ तुष ै॓ प्रथ॒ मा य॒ ज्ञज्याै॓नाम । तां माै॓ द॒ वा वया॑दधतु पर ु ॒रा भरू रा॑ वथारां॒ भू~याबै॓व॒ शय त ै॓म ॥ ३ ॥

ahaṃ rāṣṭrī” saṅgama’nī vasū” nāṃ cikituṣī” prathamā yaṅñiyā” nām | tāṃ mā” devā vya’dadhuḥ purutrā bhūri’sthātrāṃ bhū~ryā” veśayantī”m मया॒ सण अ ना॑मवत्त यण वव॒ पश्या॑तत॒ यत प्राणणा॑तत॒ य ईं॓ै॓ श॒ णणतय ृ ॒ ुक्तम । अ॒ म॒ त॒ वण॒मा त उपा॑ज्ञक्यस् त॒ श्र॒ रध ा॑ ं श्रद्रध॒ वं त ै॓ वदाशम ॥ ४ ॥ ु श्रुत mayā so anna’matti yo vipaśya’ti yaḥ prāṇi’ti ya ī” ṃ śṛṇotyuktam | amantavomānta upa’kṣiyanti śrudhi śru’taṃ śraddhivaṃ te” vadāmi

अ॒ हम॒ व वव॒ यशम॒ दं वदा​ा॑शम॒ जष्टु ्ं ॓ै॓ द॒ वशभा॑रत ॒ मानष ुा॑ शभत । यं का॒मय॒ तं ता॑म॒ ग्रं ु का॑ ृ णणशम॒ तं ब्र॒ ह्माणं॒ तमवृ षं॒ तं सुा॑म॒ धाम ॥ ५ ॥ ahameva svayamidaṃ vadā’mi juṣṭa” ṃ devebhi’ruta mānu’ṣebhiḥ yaṃ kāmaye taṃ ta’mugraṃ kṛ’ṇomi taṃ brahmāṇaṃ tamṛṣiṃ taṃ su’medhām अ॒ हं र॒द्राय॒ धन॒ राता॑ ु नणशम ब्रह्म॒ द्ववष॒ शरा॑ व ह त॒ वा उा॑ । अ॒ हं जनाै॓य स॒ मदं ॓ै॓ कृणणम्य॒ हं द्यावाै॓परृ थ॒ व आववा॑वश ॥ ६ ॥ ahaṃ rudrāya dhanurāta’nomi brahmadviṣe śara’ve hanta vā u’ | ahaṃ janā” ya samada” ṃ kṛṇomyahaṃ dyāvā” pṛthivī āvi’veśa अ॒ हं सव ुा॑ वप॒ तरा॑ मवय म॒ ूधबन मम॒ यणतना॑रप्॒ वव॒ तत सा॑म॒ ुद्र । ततण॒ ववतता॑ष्टठ॒ भुव॒नान॒ ु ववश्वण॒तामूं द्यां व॒ ष्टमबणणपा॑ वपश ृ ाशम ॥ ७ ॥ ahaṃ su’ve pitara’masya mūrdhan mama yoni’rapsvantaḥ sa’mudre | tato viti’ṣṭhe bhuvanānu viśvotāmūṃ dyāṃ varṣmaṇopa’ spṛśāmi अ॒ हम॒ व वाता॑ इव॒ प्रवाै॓म्या॒-रभा॑माणा॒ भुवन ा॑ ातन॒ ववश्वाै॓ । प॒ रण हद॒ वापर॒ ऎ॒ ना परा॑ ृ थ॒ वयै-तावा॑त महह॒ना सम्र्ा॑भव ू ॥ ८ ॥ ॐ शास् तत॒ शास् तत॒ शास् तता॑ ॥ ॥ इतत ऋनवदणक्तं दव सूक्तं समाप्तम ॥ ॥तत सत ॥ ahaṃ su’ve pitara’masya mūrdhan mama yoni’rapsvantaḥ sa’mudre | tato viti’ṣṭhe bhuvanānu viśvotāmūṃ dyāṃ varṣmaṇopa’ spṛśāmi ahameva vāta’ iva pravā” myā-rabha’māṇā bhuva’nāni viśvā” | paro divāpara enā pṛ’thivyai-tāva’tī mahinā samba’bhūva oṃ śāntiḥ śāntiḥ śānti’ḥ || || iti ṛgvedoktaṃ devīsūktaṃ samāptam || ||tat sat ||

SRI SUKTAM

श्र सक्त ू ं ॥

हहरण्यवणाय हररण ं सुवणबरजतस्रजाम ।

च द्रां हहरण्मय ं लक्ष्म ं जातवदो म आवह ॥१॥ Hirannya-Varnnaam Harinniim Suvarnna-Rajata-Srajaam Candraam Hirannmayiim Lakssmiim Jaatavedo Ma Aavaha

(Harih Om. O Jatavedo, invoke for me that Lakshmi) Who is of Golden Color, Beautiful and Adorned with Gold and Silver Garlands. (Gold represents Sun or the Fire of Tapas; Silver represents Moon or the Bliss and Beauty of Pure Sattva.) Who is like the Moon with a Golden Aura, Who is Lakshmi, the Embodiment of Sri; O Jatavedo, please Invoke for Me that Lakshmi. (Moon represents the Bliss and Beauty of Pure Sattva and the Golden Aura represents the Fire of Tapas.) तां म आवह जातवदो लक्ष्म मनपगाशमन म । यवयां हहरण्यं वव दयं गामश्वं पुरषानहम ॥२॥ Taam Ma Aavaha Jaatavedo Lakssmiim-Anapagaaminiim | Yasyaam Hirannyam Vindeyam Gaam-Ashvam Purussaan-Aham

(Harih Om) O Jatavedo, Invoke for Me that Lakshmi, Who does not Go Away, (Sri is Non-Moving, All-Pervasive and the Underlying Essence of All Beauty. Devi Lakshmi as the Embodiment of Sri is thus Non-Moving in Her essential nature.) By Whose Golden Touch, I will Obtain Cattle, Horses, Progeny and Servants. (Golden Touch represents the Fire of Tapas which manifests in us as the Energy of Effort by the Grace of the Devi. Cattle, Horses etc. are external manifestations of Sri following the effort.)

अश्वपव ू ाय रथमधयां हस्वतनादप्रर्ोरधन म ।

रश्रयं दव मप ु ह्वय श्र माब दव जष ु ताम ॥३॥ Ashva-Puurvaam Ratha-Madhyaam HastinaadaPrabodhiniim|Shriyam Deviim-Upahvaye Shriirmaa Devii Jussataam

(Harih Om. O Jatavedo, invoke for me that Lakshmi) Who is Abiding in the Chariot of Sri (in the Middle) which is driven by Horses in Front and Whose Appearance is Heralded by the Trumpet of Elephants, (Chariot represents the Abode of Sri and Horses represents the Energy of Effort.

The Trumpet of Elephants represents the Awakening of Wisdom.) Invoke the Devi who is the Embodiment of Sri Nearer so that the Devi of Prosperity becomes Pleased with Me. (Prosperity is the external manifestation of Sri and is therefore pleased when Sri is Invoked.) कां सोस्वमतां हहरण्यप्राकारामाद्राय जवल त ं तप्ृ तां तपबय त म । पद्म स्वथतां पद्मवणाय ताशमहोपह्वय रश्रयम ॥४॥

Kaam So-Smitaam Hirannya-Praakaaraam-Aardraam Jvalantiim Trptaam Tarpayantiim | Padme Sthitaam Padma-Varnnaam Taam-Iho[a-u] pahvaye Shriyam (Harih Om. O Jatavedo, invoke for me that Lakshmi) Who is Having a

Beautiful Smile and Who is Enclosed by a Soft Golden Glow; Who is eternally Satisfied and Satisfies all those to whom She Reveals Herself, (Beautiful Smile represents the Transcendental Beauty of Sri Who is Enclosed by the Golden Glow of the Fire of Tapas.) Who Abides in the Lotus and has the Color of the Lotus; (O Jatavedo) Invoke that Lakshmi Here, Who is the Embodiment of Sri. (Lotus represents the Lotus of Kundalini.)

च द्रां प्रभासां यशसा जवल त ं रश्रयं लोक दवजष्टु ्ामद ु ाराम ।

तां पद्शमन म ं शरणमहं प्रपद्यऽलक्ष्म मव नश्यतां तवां वण ृ ॥५॥ Candraam Prabhaasaam Yashasaa Jvalantiim Shriyam Loke DevaJussttaam-Udaaraam | Taam Padminiim-Iim Sharannam-Aham Prapadye-[A]lakssmiir-Me Nashyataam Tvaam Vrnne

(Harih Om. O Jatavedo, invoke for me that Lakshmi) Who is the Embodiment of Sri and Whose Glory Shines like the Splendour of the Moon in all the Worlds; Who is Noble and Who is Worshipped by the Devas. I take Refuge at Her Feet, Who Abides in the Lotus; By Her Grace, let the Alakshmi (in the form of Evil, Distress and Poverty) within and without be destroyed. (Lotus represents the Lotus of Kundalini.) आहदतयवणव तपसोऽरधजातो वनवपततवतव वक् ृ ोऽथ त्र्लवत ।

तवय फलातन तपसानद ु तु माया तरायाश्च र्ाह्या अलक्ष्म त ॥६॥ Aaditya-Varnne Tapaso[a-A] dhi-Jaato Vanaspatis-Tava Vrksso[ah-A] tha Bilvah | Tasya Phalaani Tapasaa-Nudantu Maaya-Antaraayaashca Baahyaa Alakssmiih

(Harih Om. O Jatavedo, invoke for me that Lakshmi) Who is of the Color of the Sun and Born of Tapas; the Tapas which is like a Huge Sacred Bilva Tree, (The Golden Color of the Sun represents the Fire of Tapas.)

Let the Fruit of That Tree of Tapas Drive Away the Delusion and Ignorance Within and the Alakshmi (in the form of Evil, Distress and Poverty) outside. उपैतु मां दवसखत क ततबश्च मणणना सह ।

प्रादभ ूब ोऽस्वम राष्ट्ऽस्वमन क ततबमद् ु त ृ रधं ददातु म ॥७॥ Upaitu Maam Deva-Sakhah Kiirtish-Ca Manninaa Saha | Praadurbhuuto[ah-A] smi Raassttre-[A]smin Kiirtim-Rddhim Dadaatu Me

(Harih Om. O Jatavedo, invoke for me that Lakshmi) By Whose Presence will Come Near me the Companions of the Devas along with Glory (Inner Prosperity) and various Jewels (Outer Prosperity), And I will be Reborn in the Realm of Sri (signifying Inner Transformation towards Purity) which will Grant me Inner Glory and Outer Prosperity. क्ुस्तपपासामलां जयष्टठामलक्ष्म ं नाशयाम्यहम । अभूततमसमद् ु ब म गह ृ रधं च सवाय तनणद ृ ात ॥८॥ Kssut-Pipaasaa-Malaam Jyesstthaam-Alakssmiim NaashayaamyAham |Abhuutim-Asamrddhim Ca Sarvaam Nirnnuda Me Grhaat

(Harih Om. O Jatavedo, invoke for me that Lakshmi) Whose Presence will Destroy Hunger, Thirst and Impurity associated with Her Elder Sister Malakshmi, And Drive Away the Wretchedness and Ill-Fortune from My House. ग धद्वारां दरु ाधषाय तनतयपुष्ट्ां कर वषण म ।

ईश्वर ंग सवबभूतानां ताशमहोपह्वय रश्रयम ॥९॥ Gandha-Dvaaraam Duraadharssaam Nitya-Pussttaam Kariissinniim | Iishvariing Sarva-Bhuutaanaam Taam-Iho[a-u] pahvaye Shriyam

(Harih Om. O Jatavedo, invoke for me that Lakshmi) Who is the Source of All Fragrances, Who is Difficult to Approach, Who is Always Filled with Abundance and leaves a Residue of Abundance wherever She Reveals Herself. Who is the Ruling Power in All Beings; (O Jatavedo) Please Invoke Her Here, Who is the Embodiment of Sri. मनसत काममाकूततं वाचत सतयमश महह ।

पशन ू ां रूपम नवय मतय श्र त श्रयतां यशत ॥१०॥ Manasah Kaamam-Aakuutim Vaacah Satyam-Ashiimahi | Pashuunaam Ruupam-Annasya Mayi Shriih Shrayataam Yashah

(Harih Om. O Jatavedo, invoke for me that Lakshmi) For Whom my Heart Truly Yearns and to Whom my Speech Truly tries to Reach, By Whose Presence will come Cattle, Beauty and Food in my Life as (External) Prosperity and Who will Reside (i.e. Reveal) in me as (Inner) Glory of Sri. कदब मन प्रजाभूता मतय सम्भव कदब म ।

रश्रयं वासय म कुल मातरं पद्ममाशलन म ॥११॥ Kardamena Prajaa-Bhuutaa Mayi Sambhava Kardama | Shriyam Vaasaya Me Kule Maataram Padma-Maaliniim

(Harih Om. O Kardama, invoke for me your Mother) As Kardama (referring to Earth represented by Mud) acts as the substratum for the Existence of Mankind, Similarly O Kardama (now referring to sage Kardama, the son of Devi Lakshmi) you Stay with me, and be the cause to bring your Mother to Dwell in My Family; Your Mother who is the Embodiment of Sri and Encircled by Lotuses. आपत सज ृ तु स्वननधातन रचक्ल त वस म गह ृ । तन च दव ं मातरं रश्रयं वासय म कुल ॥१२॥

Aapah Srjantu Snigdhaani Cikliita Vasa Me Grhe | Ni Ca Deviim Maataram Shriyam Vaasaya Me Kule

(Harih Om. O Chiklita, invoke for me your Mother) As Chiklita (referring to Moisture represented by Water) Creates Loveliness in all things by its presence, similarly O Chiklita (now referring to Chiklita, the son of Devi Lakshmi) you Stay with me, and by your presence bring your Mother, the Devi who is the Embodiment of Sri (and essence of all Loveliness) to Dwell in my Family.

आद्राय पष्टु कररण ं पस्ु ष्ट्ं वपङ्गलां पद्ममाशलन म ।

च द्रां हहरण्मय ं लक्ष्म ं जातवदो म आवह ॥१३॥ Aardraam Pusskarinniim Pussttim Pinggalaam Padma-Maaliniim Candraam Hirannmayiim Lakssmiim Jaatavedo Ma Aavaha

(Harih Om. O Jatavedo, invoke for me that Lakshmi) Who is like the Moisture of a Lotus Pond Which Nourishes a Soul (with Her Soothing Loveliness); and Who is Encircled by Light Yellow Lotuses, Who is like a Moon with a Golden Aura; O Jatavedo, please Invoke that Lakshmi for me. (Devi Lakshmi in the form of a Moon represents the Transcendental Bliss and Beauty of Sri. This Soothing Loveliness is compared with the Moisture of a Lotus Pond which nourishes a Soul.) आद्राय यत कररण ं यस्ष्ट्ं सुवणाय हममाशलन म ।

सूयाय हहरण्मय ं लक्ष्म ं जातवदो म आवह ॥१४॥ Aardraam Yah Karinniim Yassttim Suvarnnaam Hema-Maaliniim Suuryaam Hirannmayiim Lakssmiim Jaatavedo Ma Aavaha ||14||

(Harih Om. O Jatavedo, invoke for me that Lakshmi) Who is like the Moisture (figuratively representing Energy) which Supports the Performance of Activities; and Who is Encircled by Gold (Glow of the Fire of Tapas), Who is like a Sun with a Golden Aura; O Jatavedo, please Invoke that Lakshmi for me. (Devi Lakshmi in the form of a Sun represents the Fire of Tapas. This Fire is compared with the moisture within activities, the moisture figuratively signifying energy. The Fire of Tapas manifests as the Energy of Activities.) तां म आवह जातवदो लक्ष्म मनपगाशमन म । यवयां हहरण्यं प्रभूतं गावो दावयोऽश्वान वव दयं पूरषानहम ॥१५॥

Taam Ma Aavaha Jaatavedo Lakssmiim-Anapagaaminiim | Yasyaam Hirannyam Prabhuutam Gaavo Daasyo-[A]shvaan Vindeyam Puurussaan-Aham

(Harih Om). O Jatavedo, invoke for me that Lakshmi, Who does not Go Away, (Sri is Non-Moving, All-Pervasive and the Underlying Essence of All Beauty. Devi Lakshmi as the Embodiment of Sri is thus Non-Moving in Her essential nature.) By Whose Golden Touch I will obtain (i.e. Sri will be manifested as) Abundant Cattle, Servants, Horses and Progeny.

(Golden Touch represents the Fire of Tapas which manifests in us as the Energy of Effort by the grace of the Devi. Cattle, Horses etc are external manifestations of Sri following the effort.) यत शुरचत प्रयतो भूतवा जुहुयादाजयम वहम । सूक्तं पचचदशचय च श्र कामत सततं जपत ॥१६॥ Yah Shucih Prayato Bhuutvaa Juhu-Yaad-Aajyam-Anvaham |Suuktam Pan.cadasharcam Ca Shriikaamah Satatam Japet ||16||

Those who after Becoming Bodily Clean and Devotionally Disposed perform Sacrificial Offering with Butter Day after Day, By Constantly Reciting the Fifteen Verses of Sri Suktam will have their Longing for Sri Fulfilled by the Grace of Devi Lakshmi. पद्मानन पद्म ऊर पद्माक् पद्मासम्भव । तवं मां भजवव पद्माक् यन स ख्यं लभाम्यहम ॥१७॥ Padma-[A]anane Padma Uuru Padma-Akssii Padmaa-Sambhave Tvam Maam Bhajasva Padma-Akssii Yena Saukhyam Labhaamy[i]-Aham

(Harih Om, Salutations to Mother Lakshmi) Whose Face is of Lotus, Who is supported (indicated by Thigh) by Lotus, Whose Eyes are of Lotus and Who is Born of Lotus. (Lotus indicates Kundalini. Face

indicates the nature of a person, thighs indicate support and eyes indicate the spiritual vision. This verse describes the transcendental nature of Mother Lakshmi. She is born of Yoga, united with Yoga and revealed to a devotee in his spiritual vision.) O Mother, You manifest in Me in the Spiritual Vision (indicated by Lotus Eyes) born of intense Devotion by Which I am filled with (i.e. Obtain) Divine Bliss. अश्वदातय गोदातय धनदातय महाधन । धनं म जष ु तां दवव सवबकामांश्च दहह म ॥१८॥ Ashva-Daayi Go-Daayi Dhana-Daayi Mahaa-Dhane | Dhanam Me Jussataam Devi Sarva-Kaamaamsh-Ca Dehi Me ||18||

(Harih Om, Salutations to Mother Lakshmi) Who is the Giver of Horses, Cows and Wealth to all; and Who is the Source of the Great Abundance in this World. O Devi, please be Gracious to grant Wealth (both inner and outer) to Me and Fulfills All my Aspirations. पुरप र धनं धा यं हवतयश्वाहदगव रथम ।

प्रजानां भवशस माता आयष्टु म तं करोतु माम ॥१९॥ Putra-Pautra Dhanam Dhaanyam Hasty-Ashva-[A]adi-Gave Ratham | Prajaanaam Bhavasi Maataa Aayussmantam Karotu Maam

(Harih Om, Salutations to Mother Lakshmi) O Mother, bestow us with Children and Grandchildren to continue our lineage; and Wealth, Grains, Elephants, Horses, Cows and Carriages for our daily use. We Are Your Children, O Mother; please make our lives Long and full of Vigor. धनमस्ननधबनं वायुधन ब ं सूयय धनं वसुत ।

धनशम द्रो र्ह ृ वपततवबरणं धनमश्नुत ॥२०॥

Dhanam-Agnir-Dhanam Vaayur-Dhanam Suuryo Dhanam Vasuh Dhanam-Indro Brhaspatir-Varunnam Dhanam-Ashnute ||20||

(Harih Om, Salutations to Mother Lakshmi) O Mother, You (indicated by Dhanam) are the Power behind Agni (the God of Fire), You are the Power behind Vayu (the God of Wind), You are the Power behind Surya (the God of Sun), You are the Power behind the Vasus (celestial beings). You are the Power behind Indra, Vrhaspati and Varuna (the God of Water); You are the All-Pervading Essence behind Everything. वैनतय सोमं वपर् सोमं वपर्तु वर ृ हा ।

सोमं धनवय सोशमनो मह्यं ददातु सोशमनत ॥२१॥ Vainateya Somam Piba Somam Pibatu Vrtrahaa | Somam Dhanasya Somino Mahyam Dadaatu Sominah

(Harih Om, Salutations to Mother Lakshmi) Those who carry Sri Vishnu in their Heart (like Garuda, the son of Vinata carries Him on his back) always drink Soma (the Divine Bliss within); Let all Drink that Soma by Destroying their inner Enemies of desires (thus gaining nearness to Sri Vishnu). That Soma originates from Sri Who is the embodiment of Soma (the Divine Bliss); O Mother, please Give that Soma to Me too, You Who are the possessor of that Soma. न क्रोधो न च मातसयब न लोभो नाशुभा मततत ।

भवस् त कृतपण् ु यानां भक्तानां श्र सक् ू तं जपतसदा ॥२२॥ Na Krodho Na Ca Maatsarya Na Lobho Na-Ashubhaa Matih Bhavanti Krtapunnyaanaam Bhaktaanaam Shriisuuktam JapetSadaa

(Harih Om, Salutations to Mother Lakshmi) Neither Anger Nor Jealousy, Neither Greed Nor Evil Intentions. Can exist in the Devotees who have acquired Merit by Always Reciting with Devotion the great Sri Suktam. वषब तु त ववभावरर हदवो अभ्रवय ववद्युतत ।

रोह तु सवबर् जा यव ब्रह्म द्ववषो जहह ॥२३॥ Varssantu Te Vibhaavari Divo Abhrasya Vidyutah | Rohantu Sarva-Biija-Anyava Brahma Dvisso Jahi

(Harih Om, Salutations to Mother Lakshmi) O Mother, Please Shower Your Light of Grace like Lightning in a Sky filled with Thunder-Cloud.

And Ascend All the Seeds of Differentiation to a higher spiritual plane; O Mother, You are of the nature of Brahman and Destroyer of all Hatred. पद्मवप्रय पद्शमतन पद्महवत पद्मालय पद्मदलायताज्ञक् । ववश्ववप्रय ववष्टणु मनोऽनक ु ू ल तवतपादपद्मं मतय सस् नधतवव ॥२४॥ Padma-Priye Padmini Padma-Haste Padma-[A]alaye PadmaDalaayata-Akssi | Vishva-Priye Vissnnu Mano-[A]nukuule TvatPaada-Padmam Mayi Sannidhatsva

(Harih Om, Salutations to Mother Lakshmi) Who is Fond of Lotuses, Who is the Possessor of Lotuses, Who Holds Lotuses in Her Hands, Who Dwells in the Abode of Lotuses and Whose Eyes are like Lotus Petals.

(Lotus indicates Kundalini) Who is Fond of the Worldly Manifestations which are Directed towards (i.e. Agreeable to) Sri Vishnu (i.e. follows the path of Dharma); O Mother, bless me so that I Gain Nearness to Your Lotus Feet Within Me. या सा पद्मासनवथा ववपुलकह्त् पद्मपरायताक् ।

गम्भ रा वतबनाशभत वतनभर नशमता शुभ्र ववरोत्तर या ॥२५॥

Yaa Saa Padma-[A]asana-Sthaa Vipula-Kattitattii PadmaPatraayata-Akssii |Gambhiiraa Varta-Naabhih Stanabhara Namitaa Shubhra Vastro[a-u] ttariiyaa

(Harih Om, Salutations to Mother Lakshmi) Who Stands on Lotus with Her Beautiful Form, with Wide Hip and Eyes like the Lotus Leaf. Her Deep Navel (indicating Depth of Character) is Bent Inwards, and with Her Full Bosom (indicating Abundance and Compassion) She is slightly Bent Down (towards the Devotees); and She is Dressed in Pure White Garments. लक्ष्म हदब वयैगज ब द्रै मणब णगणखरचतैववनावपता हमकुम्भैत ।

तनतयं सा पद्महवता मम वसतु गह ृ सवबमाङ्गलययुक्ता ॥२६॥ Lakssmiir-Divyair-Gajendrair-Manni-Ganna-Khacitais-Snaapitaa Hema-Kumbhaih | Nityam Saa Padma-Hastaa Mama Vasatu Grhe Sarva-Maanggalya-Yuktaa

(Harih Om, Salutations to Mother Lakshmi) Who is Bathed with Water from Golden Pitcher by the Best of Celestial Elephants who are Studded with Various Gems, Who is Eternal with Lotus in Her Hands; Who is United with All the Auspicious Attributes; O Mother, Please Reside in My House and make it Auspicious by Your Presence. लक्ष्म ं क् रसमुद्र राजतनयां श्र रङ्गधामश्वर म ।

दास भूतसमवत दव वतनतां लोकैक द पांकुराम ॥२७॥ Lakssmiim Kssiira-Samudra Raaja-Tanayaam ShriiranggaDhaame[a-Ii] shvariim |Daasii-Bhuuta-Samasta Deva Vanitaam Loka-i[e]ka Diipa-Amkuraam

(Harih Om, Salutations to Mother Lakshmi) Who is the Daughter of the King of Ocean; Who is the Great Goddess Residing in Kseera Samudra

(literally Milky Ocean), the Abode of Sri Vishnu. Who is served by the Devas along with their Servants, and who is the One Light in all the Worlds which Sprouts behind every Manifestation. श्र म म दक्ाक्लब्ध ववभव ब्रह्म द्रगङ्गाधराम । तवां रैलोक्य कु्ुस्म्र्न ं सरशसजां व द मुकु दवप्रयाम ॥२८॥ Shriiman[t]-Manda-Kattaakssa-Labdha Vibhava Brahme(a-I) ndra-Ganggaadharaam |Tvaam Trai-Lokya Kuttumbiniim Sarasijaam Vande Mukunda-Priyaam

(Harih Om, Salutations to Mother Lakshmi) By Obtaining Whose Grace through Her Beautiful Soft Glance, Lord Brahma, Indra and Gangadhara (Shiva) become Great, O Mother, You blossom in the Three Worlds like a Lotus as the Mother of the Vast Family; You are Praised

by All and You are the Beloved of Mukunda. शसद्धलक्ष्म मयक्लक्ष्म जबयलक्ष्म वसरववत । श्र लक्ष्म वबरलक्ष्म श्च प्रस ना मम सवबदा ॥२९॥ Siddha-Lakssmiir-Mokssa-Lakssmiir-Jaya-Lakssmiis-Sarasvatii | Shrii-Lakssmiir-Vara-Lakssmiishca Prasannaa Mama Sarvadaa 29.

(Harih Om, Salutations to Mother Lakshmi) O Mother, May Your different Forms - Siddha Lakshmi, Moksha Lakshmi, Jaya Lakshmi, Saraswati. Sri Lakshmi and Vara akshmi. Always be Gracious to Me. वरांकुश पाशमभ ततमुद्रां करै वह ब त ं कमलासनवथाम ।र्ालाकब कोह् प्रततभां त्रणरां भजहमाद्यां जगद ववर ं तवाम ॥३०॥ Vara-Angkushau Paasham-Abhiiti-Mudraam Karair-Vahantiim Kamala-[A]asana-Sthaam | Baala-[A]arka Kotti Pratibhaam TriNetraam Bhaje-[A]ham-Aadyaam Jagad-Iisvariim Tvaam

(Harih Om, Salutations to Mother Lakshmi) From Your Four Hands first in Vara Mudra ( Gesture of Boon-Giving ), second Holding Angkusha ( Hook ), third Holding a Pasha ( Noose ) and fourth in Abhiti Mudra ( Gesture of Fearlessness ) - Flows Boons, Assurance of Help during Obstacles, Assurance of Breaking our Bondages and Fearlessness; As You Stand on the Lotus (to shower grace on the devotees).I Worship You, O Primordial Goddess of the Universe, from Whose Three Eyes Appear Millions of Newly Risen Suns (i.e. different worlds). सवबमङ्गलमाङ्गलय शशव सवाबथब सारधक । शरण्य त्र्यम्र्क दवव नारायणण नमोऽवतु त ॥

नारायणण नमोऽवतु त ॥ नारायणण नमोऽवतु त ॥३१॥ Sarva-Manggala-Maanggalye Shive Sarva-Artha Saadhike |Sharannye Try-Ambake Devi Naaraayanni Namostu Te ||Naaraayanni Namostu Te || Naaraayanni Namostu Te

(Harih Om, Salutations to Mother Lakshmi) Who is the Auspiciousness in All the Auspicious, Auspiciousness Herself and Complete with All the Auspicious Attributes, I Salute You O Narayani, the Devi Who is the Giver of Refuge and with Three Eyes, I Salute You O Narayani; I Salute You O Narayani. सरशसजतनलय सरोजहवत धवलतरांशुक ग धमालयशोभ ।

भगवतत हररवललभ मनोज् त्रभुवनभूततकरर प्रस द मह्यम ॥३२॥ Sarasija-Nilaye Saroja-Haste Dhavalatara-Amshuka GandhaMaalya-Shobhe | Bhagavati Hari-Vallabhe Manojnye Tri-BhuvanaBhuuti-Kari Prasiida Mahyam

(Harih Om, Salutations to Mother Lakshmi) Who Abides in Lotus and Holds Lotus in Her Hands; Dressed in Dazzling White Garments and Decorated with the most Fragrant Garlands, She Radiates a Divine

Aura, O Goddess, You are Dearer than the Dearest of Hari and the most Captivating; You are the Source of Wellbeing and Prosperity of all the Three Worlds; O Mother, Please be Gracious to Me. ववष्टणुपतन ं क्मां दव ं माधव ं माधववप्रयाम । ववष्टणोत वप्रयसख ं दव ं नमाम्यच्युतवललभाम ॥३३॥ Vissnnu-Patniim Kssamaam Deviim Maadhaviim MaadhavaPriyaam |Vissnnoh Priya-Sakhiim Deviim Namaamy-AcyutaVallabhaam

(Harih Om, Salutations to Mother Lakshmi) O Devi, You are the Consort of Sri Vishnu and the embodiment of Forbearance; You are One with Madhava (in essence) and extremely Dear to Him. I Salute You O Devi Who is the Dear Companion of Sri Vishnu and extremely Beloved of Acyuta (another name of Sri Vishnu literally meaning Infallible). महालक्ष्म च ववद्मह ववष्टणुपतन च ध महह । त नो लक्ष्म त प्रचोदयात ॥३४॥ Mahaalakssmii Ca Vidmahe Vissnnu-Patnii Ca Dhiimahi |Tan[t]-No Lakssmiih Pracodayaat

(Harih Om, Salutations to Mother Lakshmi) May we know the Divine Essence of Mahalakshmi by Meditating on Her, who is the Consort of Sri Vishnu, Let That Divine Essence of Lakshmi Awaken our Spiritual Consciousness. श्र वचबवयमायष्टु यमारोनयमाववधात पवमानं महहयत ।

धनं धा यं पशुं र्हुपुरलाभं शतसंवतसरं द र्बमायुत ॥३५॥ Shrii-Varcasyam-Aayussyam-Aarogyamaa-Vidhaat Pavamaanam Mahiyate |Dhanam Dhaanyam Pashum Bahu-Putra-Laabham Shatasamvatsaram Diirgham-Aayuh

(Harih Om, Salutations to Mother Lakshmi) O Mother, Let Your Auspiciousness Flow in our lives as the Vital Power, making our lives Long and Healthy, and filled with Joy. And let Your Auspiciousness manifest around as Wealth, Grains, Cattle and Many offspring who live Happily for Hundred Years; who live Happily throughout their Long Lives. ऋणरोगाहददाररद्र्यपापक्ुदपमतृ यवत ।

भयशोकमनवतापा नश्य तु मम सवबदा ॥३६॥ Rnna-Roga-[A]adi-Daaridrya-Paapa-Kssud-Apamrtyavah | BhayaShoka-Manastaapaa Nashyantu Mama Sarvadaa

(Harih Om, Salutations to Mother Lakshmi) O Mother, (please remove my) Debts, Illness, Poverty, Sins, Hunger and the possibility of Accidental death, and also remove my Fear, Sorrow and Mental Anguish; O Mother, Please Remove Them Always. य एवं वद । ॐ महादवयै च ववद्मह ववष्टणुपतन च ध महह । त नो लक्ष्म त प्रचोदयात ॐ शास् तत शास् तत शास् तत ॥३७॥

Ya Evam Veda | Om Mahaa-Devyai Ca Vidmahe Vissnnu-Patnii Ca Dhiimahi | Tanno Lakssmiih Pracodayaat Om Shaantih Shaantih Shaantih

This (the Essence of Mahalakshmi) Indeed is Veda (the ultimate Knowledge). May we know the Divine Essence of the Great Devi by Meditating on Her, who is the Consort of Sri Vishnu, Let That Divine Essence of Lakshmi Awaken our Spiritual Consciousness. Om Peace Peace Peace.

MEDHA SUKTAM

मधा सक्त ू ं ॥

ॐ यश्छ दा॑ सामष ू ा॑ । स म द्रोा॑ ृ ॒ भो वव॒ श्वरूा॑पत । छ दो॒भ्योधय॒ मत ृ ाै॓थसम्र्॒ भव म॒ धयाै॓ वपण ब म । ृ ोतु । अ॒ मत ृ ा॑वय दव॒ धारा॑ णो भूयासम । शर ा॑रं म ववचा॑षण

स्ज॒ ह्वा म॒ मधम ुा॑ त्तमा । कणाबै॓भ्यां॒ भूरर॒ववश्रव ुा॑ म । ब्रह्मा॑णत को॒शोा॑शस म॒ धया वपा॑हहतत । श्र॒ तं ु मा॑ गोपाय ॥ॐ शास् तत॒ शास् तत॒ शास् तता॑ ॥ yaschandasaamrishabho vishwaroopah Chhandobhyodhyamritaat sambabhoova Sa mendro medhayaa sprinotu Amritasya devadhaarano bhooyaasam Shareeram me vicharshanam Jihwaa me madhumattamaa Karnaabhyaam bhoori vishruvam Brahmanah Koshoasi medhayaapihitah Shrutam me gopaaya Om shantih shantih shantih

May He, the Lord of all, pre-eminent among the Vedas and superior to the nectar contained in them, bless me with wisdom! May I be adorned with the knowledge of Brahman that leads to immortality! May my body become strong and vigorous (to practise meditation)! May my tongue always utter delightful words! May I hear much with my ears! Thou art the scabbard of Brahman hidden by worldly taints (not revealed by impure, puny intellects). May I never forget all that I have learnt! Om peace, peace, peace! ॐ म॒ धाद॒ व ज॒ षमा​ा॑ णा न॒ आगाै॓द्वव॒ श्वाच ा॑ भ॒ द्रा सम ु ुा॑ न॒ वय मा​ा॑ना । तवया॒ जष्टु ्ा​ा॑ न॒ दमा​ा॑ ना द॒ रक्ताै॓ न र्॒ हद्वा॑ दम वव॒ दथा॑ स॒ व ु ु राै॓ । ु ृ O megha Devi jushamamana na aagath, Viswachi bhadra sumanasyamana, Thvaya jushta jushamana dhurookthan, Brahad vadema vidardhe suveera

Let the goddess of intellect come here with happiness, She is everywhere and has a happy frame of mind,

May we who were grief stricken, before she came, Become greatly intelligent and know the ultimate.

ा॑ त तवयाै॓ । तवया॒ जुष्ट्ा॑ स्श्च॒ रं तवया॒ जुष्ट्ा॑ ऋ॒वषभबा॑वतत दवव॒ तवया॒ ब्रह्मा​ा॑ग॒तश्र र॒ ववा॑ दत वस॒ ु सा नोा॑ जुषवव॒ द्रववा॑णो न मध ॥ Thwaya jushtaa rishir bhavathi devi, Thwaya brahmagath srirutha thwaya, Thwaya jushtaschithramvindathe vasu, Sa no jushasva dravinena medhe.

By your grace one becomes a saint, One becomes learned, one becomes rich, Showered by your grace one gets different kinds of wealth, And so goddess of wealth, give us wealth and intellect. म॒ धां म॒ इ द्रोा॑ ददातु म॒ धां द॒ व सरा॑ ववत । म॒ धां मा॑ अ॒ स्श्वना​ा॑व॒ भा-वाधा॑ त्तां॒ ु पुष्टका॑रस्रजा ।

Medham ma indro dadathu, Medham Devi Saraswathi, Medam may ashvinou ubhavadathaam, Pushkarasrajo.

Let Indra give me intelligence, Let Saraswathi give me intelligence, Let the Aswini Kumaras support my intelligence, For they wear the garlands of lotuses. ा॑ ववषुा॑ च॒ य मनता॑ । दै व ं म॒ धा सरा॑ ववत ॒ सा मां म॒ धा अ॒ प्स॒ रासुा॑ च॒ या म॒ धा गंध॒ स॒ रशभा॑ जष ु ुब ता॒ग॒ ववाहाै॓ ॥ Aapsaraasu cha ya medha, Gandharveshu cha yan mana, Devi medha Saraswathi, Sa mam medha surabhir jushtaam svaha.

Apsaras possess intelligence, Gandarwas possess intelligence, Goddess of intelligence is Saraswathi, Let the intelligence spread like fragrance I offer you without any reservations. Svaha is the wife of fire God. We give offerings to her and she gives it to fire, who gives it to devas.

ा॑ आमां म॒ धा स॒ ुरशभा॑ववब॒श्वरूा॑पा॒ हहरा॑ ण्यवणाब॒ जगा॑त जग॒ म्या । ऊजबववत ॒ पया॑सा॒ ा॑ जुष ताम ॥ वप वा॑माना॒ सा मां म॒ धा स॒ ुप्रत का Aa maam medha surabhir viswa roopa, Hiranya varna jagathi jaamya, Oorjaswathi payasaa pinvamaanaa, Sa maam medha suprathika jushtaam.

Intelligence is glorious in form and is like nectar, Intelligence is golden and pervades the entire universe, Intelligence is powerful and is sought after continuously, let it come to me with love and favour me. मतया॑ म॒ धां मतया॑ प्र॒ जां मय्य॒ स्ननवतजोा॑ दधात॒ ु मतया॑ म॒ धां मतया॑ प्र॒ जां मय द्रा॑ इस् द्र॒ यं दा॑ धात॒ ु मतया॑ म॒ धां मतया॑ प्र॒ जां मतय॒ सय ू य॒ भ्राजोा॑ दधातु ॥

Mayi’ medham mayi’ prajam mayyagnistejo’ dadgatu mayi medham mayi’prajam mayindra’ indriyam da’dhatu mayi’medham mayi prajam mayi suryo bhrajo dadhatu ॐ हं॒ स॒ हं॒ साया॑ वव॒ द्महा॑ परमहं॒ साया॑ ध महह । त नोा॑ हं सत प्रचो॒दयाै॓त ॥ ॐ शास् तत॒ शास् तत॒ शास् तता॑ ॥ hamsa hamsaya vidmahe paramahamsaya dheemahi, tanno hamsah pracodayat.

Om santi santi santi

The great seer who recognizes this “hamsa” and dwells in that “hamsa” is proclaimed as “paramahamsa”. Here the word “hamsa” may refer to “soham” in one context, which refers to inhalation/exhalation cycles of breath.