Satachandi 2001 Souvenir

Cyan Magenta Yellow Black
aomß
À;I mh;g,ptye nm.
À;I gu>yo nm .
SRINGERI VIDYA BHARATI FOUNDATION INC., USA

SRINGERI SADHANA CENTER
SATA CHANDI YAJNAM
(100 recitations of Durga Saptas*ati^^ followed by Homam by 10 Ritwiks)
for Peace and Harmony during a highly challenging
Economic, Social and Spiritual Environment
Y;; devI svR &UteWu m;tOpe, siSqt; .

nmStSyw nmStSyw nmStSyw nmo nm ..
(Salutations again and again to the Devi^
Who abides in all beings in the form of Mother)
Wednesday, October 3rd to

Sunday, October 7th, 2001
Our Pranams - Your grace has been the inspiration for our success
Courtesy: SILVERLINE TECHNOLOGIES INC.

SRINGERI SADHANA CENTER
53 Knightsbridge Road, Piscataway, NJ 08854, U.S.A. Phone: (732) 457 0200. Fax: (732) 457 0496 RD 8, Box 8116, Stroudsburg, PA 18360 Phone: 570 629 7881 / 1-800-45HINDU
Devi^ Ma-ha-tmyam - S*ATA CAN<D<I+ YAJNAM

m;tmRe m/ukw$&i~n mihWp[;,;ph;ro«me
hel;inimRt/Um[locnv/e he c<@mu<@;idRin .
inXxeWIkOt rbIjdnuje inTye inxu&;phe
xu&?visin shr;xu duirt dugRe nmSteiMbke ..
(My salutations to you, Oh, Mother Durga, who destroyed

the evil forces such as the MadhukaiTabhAsuras, MahishAsura,
Dhumralocana, Can<d<a, Mun<da< , Raktabi^ja-sura , Sumbha
and NiSumbha, and Who is eternal. Please destroy my ills soon)
Î Î jgdßgu x\±r;c;yR mh;sSq;nmß di=,;Mn;y Î x;rd;pI#mß Ô³re I

Sri Sri Jagadguru Shankaracharya Mahasamstanam
Dakshinamnaya, Sri Sharada Peetam, Sringeri.
V.R. GOWRI SHANKAR, BE, DIISC, AMIMA,

Administrator
Sri Sringeri Math and its Properties Sringeri - 577 139 (Karnataka - India)
September 25, 2001
Dear Sri Yegnasubramanian,
His Holiness is very pleased at my submission of the message that Sringeri Vidya Bharati Foundation
Inc., USA is planning to conduct a Sata Chandi Yajnam at Sringeri Sadhana Center, Stroudsburg, PA
from Oct. 3 to Oct. 7, 2001.
The essence of our dharma is given in Bhagavad Gita: a»eÏ; svR&Ut;n; mw] k, Av c .
It has been said that there should be no hatred towards anybody and that we should be compassionate.
We should have consideration for others. That is why our vedic prayers say that May all in the universe
be happy. lok; smSt; sui%no &vNtu ..
It is a common knowledge that when any one is in despair, he prays to god and thinks of his mother. It
is the mother who gives solace at difficult times. When an entire community is in problems, we pray to
Mother Universe to protect us. Praying to the Goddess who abides in all beings in the form of mother
gives us the strength to fight all the evils in life and to lead a life in righteous path.
We are passing through one of the most difficult times in our life. The recent events of mass destruction
have left us a world full of hatred and animosity. Demons have raised their head again by killing
innumerable innocent people. At this critical juncture it is the Grace of Goddess Mother alone that can
carry us across and bring us prosperity and peace.
Devi Mahatmyam, more popularly known as Durga Saptasati 700 slokas describing the glory of the
Mother, - consists of 13 chapters divided into three sections portraying mother as Mahakali, Mahalakshmi
and Mahasaraswati. It is our belief and faith that recitation of Durga Saptasati will relieve us of all ills
and give us all good fortunes and peace.
Sringeri Vidya Bharati Foundation Inc., USA, started with the benign blessings of His Holiness Jagadguru
Shankaracharya Dakshinamnaya Sri Sringeri Sharada Peethadheeshvara Sri Sri Bharati Theertha
Mahaswamiji, very successfully conducted the first ever Ati Rudra Mahayajnam outside of India in 1997
and it is very apt that to overcome the difficult times our devotees have thought of conducting the Sata
Chandi Yajnam.
I am sure with the grace of Goddess Sharadamba and the blessings of His Holiness, the planned Sata
Chandi Yajnam would be a great success and would help in bringing the much required peace of mind,
strength and will to fight the evil and usher in welfare for all world communities.
I am directed to convey the blessings of His Holiness for the welfare and prosperity of all the participants.
May the successful performance of Sata Chandi Yajnam in USA bring in all the best to the citizens of
that country.
With kind regards,

Yours Faithfully
(V.R. Gowrishankar)
Phone: Off. 08265-50123 Resi. 08265-50192 Fax: 08265-50792 Bangalore Res. 080-8601698
His Holiness
ANUGRAHA SRI BHARATI TIRTHA
SANDESA MAHASWAMIGAL
Sri Chakra Upasana

Paramatma, aided by Sakti, created this Just as we say that the power of Vishnu
world. The Sevetasvatara Upanishad refers to inheres in the Saligrama (round stone), the
this. Posing the question, ikk;r, b[; ? What mother of the universe is said to reside in Sri
is the cause of this universe? is it Brahman?, Chakra. The name in Lalita Sahasranama,
the Upanishad gives the answer:
À;Ickr;jinly;
te ?y;nyog;nugt; apXynß
refers to this aspect clearly.
dev;Tmxi Svgu,iw nRgU!;mß.
Bhagavatpada Sankara preached in general
This only means that Brahman has used
the metaphysics of Absolute Truth. But he said
its own atma sakti in projecting the universe.
that in matters of the world, it would be
Sankara Bhagavatpada, commenting on the necessary to worship Sri Chakra to earn the
subject in Sutra Bhashya, says the same in this grace of Para Devata.
statement:
Great works, such as the Bhavanopanishad,
p;rmeÂy;R xe smSt jgi»/;iyNy; . have described Sri Chakra Upasana. If one
learns the worship from a sadguru it will
Sakti has been given many names in the result in great benefit. And if the worship
tradition handed down to us from time is done without expecting any reward, it
immemorial. In worshipping the great Goddess, will lead to jnana, or the attainment of
Sri Chakra is very useful. wisdom.
5
Q P
.. xtöc<@Iöhom ..
Dr. J. SETHURAMAN
Florida State University, Tallahassee, Florida, USA
(same meter as Mahishasuramardini-stotram)
aiy xthomösuhomömhoTsvövedösuòW,ön;dörte
xtm%öv;yuöym;nlödevög,;idöinrNtröòWönute .
amirködexöivdexösudx
e öinv;isömh;jnöinTyönute
jy jy he mihW;surmidRin rMyökpidRin xwlösute ..
ayi Satahoma-suhoma-mahotsava-veda-sughoSaNa-nAda-rate
shatamakha-vAyu-yamAnala-deva-gaNAdi-nirantara-ghoSa-nute |
amarika-desha-videsha-sudesha-nivAsi-mahAjana-nitya-nute
jaya jaya he mahiSAsuramardini ramya-kapardini shaila-sute ||
Hail to the Daughter of the Mountain (Himalaya) with Beautiful tresses,

the Slayer of the Mahisha-demon. You rejoice in the wonderful sounds of
the recitation of the Vedas during the great festival of the Shata Chandi
Homa. You rejoice in the continuous praise emanating from Indra, Vayu,
Yama, Agni, the Ganas of Shiva and others. You are constantly being
extoled by the great crowd of people who have come from a foreign
country (India) to live in this great country of America. Victory to you.
P Q
6
x;rd; &uj³ p[yt;-$k
SaradA bhujanga praytAshtaka
(By GURU ADI SANKARA)
suv=ojkuM&; su/;pU,k
R uM&; ll;m;±f;l; lsD;nlol;
p[s;d;vlMb; p[pu<y;vlMb; Sv&wkp;l; yxÀ;Ikpol;mß
sd;SyeNduibMb; sd;noÎibMb; kre Tv=m;l; knTp[Tnlol;
&je x;rd;Mb;mjs[ mdMb;mß ô1ô &je x;rd;Mb;mjs[ mdMb;mß ô3ô
suvakshOjakumbhAm sudhApoorNakumbhAm lalAmAnkaphAlAm lasadgAnalOlAm
prasAdAvalambAm prapuNyAvalambAm svabhaktaikapAlAm yaSa: SrikapOlAm
sadAsyendubimbAm sadAnOshThabimbAm kare tvakshamAlAm kanatpratnalOlAm
bhaje SaradAmbhAmajasram madAmbAm ||1|| bhaje SaradAmbAmajasram madAmbAm ||3||
1. I worship constantly my mother, Saradamba 3. I constantly worship that Saradamba, my

who has the pitcher like breast, pitcher filled mother, who has an ornament adoring her
with nectar, has gracious disposition, confers forehead, who is fond of excellent music, who
excessive merit, has moonlike face, and lips protects her devotees, who has cheeks
which confer boons. known for their beauty, who holds a rosary
in her hand, and is the embodiment of radiant
and ancient speech.
k$;=e dy;dR[;R kre _;nmud[;
kl;i&ivRind[; kl;pw su&d[;mß susImNtve,I ¿x; inijRt,
w I
purS]I ivind[; purStu³&d[; rmTkIrv;,I nm»j[p;,Imß
&je x;rd;Mb;mjs[ mdMb;mß ô2ô su/;mNqr;Sy; mud; icNTyve,I
&je x;rd;Mb;mjs[ mdMb;mß ô4ô
kaTAkshe dayArdAm kare jnAnamudrAm
kalAbhirvinidrAm kalApai: subhadrAm suseemantaveneem draSA nirjitairNeem
pura:streem vinidrAm puras-tungabhadrAm ramatkIravANeem namadvajrapANeem
bhaje SaradAmbAmajasram madAmbAm ||2|| sudhAmantharAsyAm mudAcintyaveNeem
bhaje SaradAmbAmajasram madAmbAm ||4||
2. I pray constantly to Saradamba, my mother,
whose side glances are moist with 4. I joyously pray to that Saradamba, my mother
compassion, who shows the gesture of who has a well-parted braid of hair, who has
knowledge by her hand, who has the excelled the female black deer by her looks,
efflorescence of different arts, who looks very who has the voice of the supportive parrot,
auspicious with her necklace of pearls who whose hand is holding thunderbolt in a
is the foremost among women, is fully awake, slanting posture, whose face is the abode of
and who overlooks the flowing Tungabhadra nectar, and has an incomprehensible flow of
river. speech.
7
sux;Nt; sudh
e ; ¿gNte kc;Nt; JvlTk;iNtvi jgNmohn;³I
lsTsÌt;³ImnNt;micNTy;mß &je m;ns;M&ojösu&[;Nt&O³I
SmrÆ;;psw s³pUviR Sqt; t; injSto]s³ItnOTyöp[&;³I
suSAntam sudeham drugante kacAntAm jvalatkAntivahnim jaganmOhanAngeem

lasatsallatAngeemanantAma-cintyAm bhaje mAnasAmbhOja-subhrAntabhringeem
smarattApasai: sangapoorvasthitAm tAm nijastOtrasangeetanrutya-prabhAngeem
bhaje SaradAmbAmajasram madAmbAm ||5|| bhaje SaradAmbhAmajasram madAmBAm ||7||
5. I worship my mother, Saradamba, who is 7. I pray to Saradamba, my mother, always. She

extremely calm, who possesses an excellent, is shining with the radiance of fire. She has a
shining body, has locks of hair touching the beautiful body stupefying the universe. I
corner of her eyes, is infinite, beyond the worship that female bee which wanders in
purview of thought, stays in the company of the lotus of my heart. She is shining with the
ascetics who constantly remember her. excellent of music and dance in her praise.
kur³e tur³e mOgNe d[e %geNd[e &v;M&ojne];jspUJym;n;

mr;le mde&e mho=ei/!;mß lsNmNdh;sp[&;vÙic;mß
mhTy; nvMy; sd; s;mrUp; cl¦;¨l;c;t;$±k,R;
kurange turange mrugendre Khagendre bhavAmbhOjnetrAjasam-poojyamAnam

marAle madebhe mahOkshe-dhirUDhAm lasanmandahAsa prabhAvaktracihnam
mahAtyAm navamyAm sadA sAmaroopam calaccancalAcAru tATanka-karNam
bhaje SaradAmbAmajasram madAmbAm ||6|| bhaje SaradAmbAmajasram madAmbAm ||8||
6. I pray to Saradamba, my mother, incessantly. 8. I always pray to that Saradamba, my mother,

She rides the deer, horse, lion, Garuda, goose, who is being worshipped by Lords Siva,Vishnu,
elephant, and the mighty bull on the great and Brahma. She bears the mark of beautiful
navami day. She is always in the form of Sama gentle smile on her face, her eyes beautified
(veda) or of a benevolent desposition. by the swinging of charming ear-ornaments.
X X X X X X X X X
8
His Holiness
Pranava
It is said that Pranava (Om) is the essence Adi Sankara Bhagavadpada has elaborately
of all Vedas. The first letter A in the Rg Veda, explained pranava in various texts. Essentially,
the middle letter U in the Yajur Veda and the his work on Panchikarana is an annotation on
last letter M in the Atharva Veda have combined Pranava. Indeed, Sastras tell us that Pranava is
to form Aum (Om).
an auspicious symbol. It is therefore necessary
The Mandukya Upanishad says, that all people should learn more about Pranava
Omityetadaksharam idam sarvam. It means that which has been extolled not merely by Vedas
all the worlds are entirely permeated by Om. and Sastras, but also by all saints and sages in
That is why Om denotes the Parabrahman and India.
is also the most appropriate means to know
about it. In this context, the Upanishads have ao±;rÁ;qxBdÁ
given several ways of Pranava Upasana. »;vet* b[;, pur; .
The Sastras say that it is essential for k<# i&Tv; iviny;Rt*

Sannyasins to take to Pranava Upasana; in fact, tSm;Nm;³ilk;vu&* ô
no other practice is required for them. The
Mantra Sastra says that every mantra should The two sounds, Omkara and Atha
start with Om. It is also customary to chant were uttered originally by Brahma. Hence both
Om loud and clear in order to quieten the mind. are auspicious.
10
His Holiness
Theory of Rebirth
The Atman (Self ) is immortal and, in Sruti says that one who has performed a
reality, has no birth or death. Apparently, great deal of good deeds will obtain an uttama
there is birth when soul and body come
janma (noble birth), while one with bad deeds
together, and death when they break up.
Acquiring different bodies, the soul goes will get a lowly birth.
from life to life. A series of relations is
created, thus resulting in a family chain. In reply to a question from Arjuna whether
the fruits of yoga would be forfeited by an
v;s;is jI,;Rin yq; ivh;y
individual who died before his time, the Lord
nv;in gO;it nropr;i, .
promises in the Gita a noble birth for him in
tq; xrIr;i, ivh;y jI,;R ö
the next life in which the fruits will go to him.
NyNy;in sy;it nv;in dehI ô
It is essential for the soul to enter a body

xucIn; À;Imt; gehe yog&[Ïoi&j;yte
and enjoy the fruits of the previous birth. The
experience of happiness and misery is the result
of the good and bad deeds of the previous birth. The theory of rebirth has been thus
expounded by Sruti and other texts. Everyone

t« Eh rm,Iy cr,;
should perform good deeds with faith and strive
rm,Iy; yoinm;p«NteÔ ..
kpUy cr,; kpUy; yoin to attain an uttama janma.
12
Sri Lalita Pancharatnam
p[;t Smr;im lilt;vdn;rivNd p[;tnRm;im lilt;cr,;rivNd'

ibMb;/r' pOqulm*iKtkxoi&n;smß . &Kte-$d;ninrt' &visN/upotmß.
a;k,R dI`Rnyn mi,ku<@l;!ßy' pí;sn;idsurn;ykpUjnIy'
mNdiSmt mOgmdoJvlf;ldexmß ô1ô pí;±âx?vjösudxRnöl;¨n;!ßymßô3ô
prAta: smarAmi lalitAvadanAravindam prAtarnamAmi lalitAcaraNAravindam

bimbAdharam pruthulamauktikaSObhinAsam | bhakteshTadAnaniratam bhavasindhupOtam |
aAkrNa dIrghanayanam maNikuNDalADhym padmAsanAdisuranAyakapoojanIyam
mandasmitam mrugadOjvalaphaladeSam ||1 padmAnkuSadhvaja sudarSana lAncnAdyam || 3
O Lalita Devi, whose lips are red like the bimba O Lalita Devi, who fulfills the wishes of all her
fruit, who wears a thick pearl nose ring, whose eyes devotees, who acts as the oars of the boat while
extend to the ears on both sides, whose ears have crossing the ocean of samsara, who is always
gold rings, who is ever smiling, whose forehead bears surrounded by Brahma and other celestial beings,
a shining Kasturi tilaka mark, I remember Thee at who is adored with conch, lotus, and flags,
dawn and I bow to Thee in adoration. I remember Thee at dawn, and I prostrate at your
lotus feet.
p[;t&Rj;im lilt; bujkLpvÌI'
p[;t Stuve prixv; lilt; &v;nI
r';gulIylsd'guilpÌv;!ßy;mß .
]YyNtve«iv&v;' k,;nv«;mß.
m;i,Kyhemvly;³dxo&m;n;'
ivXvSy sOi-$ivlyiSqit hetu&Ut;'
pu<@eÞ=uc;pkusumWe usO,IdR/;n;mß ô2ô
ivXveXvrI ingmv;ñßmns;itdUr;mßô4ô
prAtarbhajAmi lalitA bujakalpavallIm
prAta: stuve paraSivAm lalitAm bhavAnIm
raktAngulIyalasdangulipallavADhyAm | trayyantavedyavibhavAm karuNAnavadyAm |
mANikyahemavalayAngadaSObhamAnAm viSvasya srushTivilayasthiti hetu bhootAm
puNgrekshucApakusumeshusrunirdadhAnAm || 2 viSveSwarIm nigamavAngmanasAtidoorAm || 4
O Lalita Devi, I adore Thee with kalpaka creeper O Lalita Devi, who is the essence of Vedanta,
like arms that hold sugarcane, bow, arrows and and the cause of creation, sustenance, and
quiver, with fingers like twigs having rings of precious destruction of the universe, I remember Thee at
stones and adorned with gold bracelets, I remember
dawn, and I bow to Thee.
Thee at dawn, and I bow to Thee in adoration.
13
p[;tvRd;im lilte tv pu<y n;m y Xlokp¨kimd lilt;iMbk;y;
k;meXvrIit kmleit mheXvrIit . s*&;Gyd sulilt p#it p[&;te .
Î x;&vIit jgt; jnnI preit tSmw dd;it lilt; Zi$it p[sÇ;;
v;Gdevteit vcs; i]purXe vrIit ô5ô iv«; iÀ;y ivpuls*:ymnNtkIitRmß ô6ô
prAtarvadAmi lalite tava punya nAma ya: SlOkapancakamidam lalitAmbikAyA:

kAmeSvarIti kamaleti maheSvarIti | saubhAgyadam sulalitam paTati prabhAte |
Sri SambhavIti jagatAm jananI pareti tasmai dadAti lalitA jaTIti prasannA
VAgdevateti vacasA tripureSvarIti || 5 || vidyAm shriyam vipulasaukhyamanantakIrtim || 6 ||
O Lalita Devi, who is also called Kamesvari, Kamala, Whoever chants this auspicious and beautiful
Mahesvari, Shambavi, Mother of the Universe, the
stotram the early dawn will be blessed with
Transcendental One, Goddess of Speech, and the
knowledge, health, wealth, and happiness by Lalita
Goddess of the three worlds, I take Thy sacred
names at dawn, and I bow to Thee in adoration. Devi.
Q GOLDEN WORDS P
His Holiness Sri Chandrasekhara Bharati Mahaswamigal
IMPORTANCE OF RELIGION
· It is the duty of parents to safeguard the spiritual interests of their child. As the
parents have to feed a child which cannot feed itself, so have they to look after its
spiritual interests also till it is able to take care of them.
· Every moment of our life is very, very precious. Time passes very quickly. Do not
waste even a single second of your life.
· Make the best use of the opportunities available to you now, for there is no
guarantee that you may have the same opportunities and facilities in the births to
come. Do not delay till tomorrow what can be done today.
· Moksha can be attained by all. Never for a moment think yourself as incompetent
or incapable of attaining moksha.
P Q
14
His Holiness
Sankara, the World Teacher

There are many kinds of people in the gey gIt; n;mshs[
world. Their life style is formed in accordance
?yey À;Ipitpmjs[mß .
with their own samskaras. Only the one who
can show all of them the way to lead a righteous As he said, such people will find it useful
life can be called a Jagadguru.There is no doubt to recite the Gita and Vishnusahasranama and
that Adi Sankara was such a Jagadguru. think of Hari at all times.
Sankara gave upadesa in jnana to those The paths of karma, bhakti and jnana are
who wished to tread the path of knowledge. In thus conducive to mans welfare. Adi
his works, he has given extensive advice on Sankara who prescribed these various yogas
jnana. For those people who could not go along for all people is indeed worshipful. The very
the jnana marga, he taught karma yoga. remembrance of him is bound to bestow
good to all.
vedoinTym/Iyt; ix-yctuÏyyu
tduidt kmRSvnuÎIyt; . ixvimv snk;idsyut sttmß .
x±r&gvTp;d
His valuable advice to chant the Vedas daily x±;rihten cets; vNde ô
and do the prescribed karma was meant for
those following the path of duty. For those who With absolutely no doubt in my mind, I
were unable to follow this advice, he prescribed bow to Sankara Bhagavatpada who, like Lord
the way of bhakti. Siva, was always surrounded by four disciples.
15
Guru Parampara Sri Sharada Peetam, Sringeri
DIVINE GROUP SEMI-DIVINE GROUP

Lord Sadasiva Vasista Maharishi Sri Suka Acharya
Lord Narayana Sakti Maharishi Sri Gaudapada Acharya
Lord Brahma Parasara Maharishi Sri Govinda Acharya
Veda Vyasa Sri Sankara Bhagavatpada
JAGADGURUS Period of JAGADGURUS Period of

Reign Reign
1. Sri Sankara Bhagavatpada A.D. 820 20. Sri Ramachandra Bharati 1517-1560
(Videha-mukti)
21. Sri Narasimha Bharati III 1560-1573
2. Sri Suresvaracharya 0820-0834
22. Sri Narasimha Bharati IV 1573-1576
3. Sri Nityabodaghana 0834-0848
23. Sri Narasimha Bharati V 1576-1600
4. Sri Jnanaghana 0848-0910
24. Sri Abhinava Narasimha Bharati 1600-1623
5. Sri Jnanottama 0910-0954
25. Sri Sacchidananda Bharati I 1623-1663
6. Sri Jnanagiri 0954-1038
7. Sri Simhagiri 1038-1098 26. Sri Narasimha Bharati VI 1663-1706
8. Sri Iswara Tirtha 1098-1146 27. Sri Sacchidananda Bharati II 1706-1741
9. Sri Narasimha Tirtha 1146-1229 28. Sri Abhinava Sacchidananda

Bharati I 1741-1767
10. Sri Vidya Sankara Tirtha 1229-1333
29. Sri Narasimha Bharati VII 1767-1770
11. Sri Bharatikrishna Tirtha 1333-1380
30. Sri Sacchidananda Bharati III 1770-1814
12. Sri Vidyaranya 1380-1386
31. Sri Abhinava Sacchidananda
13. Sri Chandrasekhara Bharati I 1386-1389 Bharati II 1814-1817
14. Sri Narasimha Bharati I 1389-1408
32. Sri Narasimha Bharati VIII 1817-1879
15. Sri Purushottama Bharati - I 1408-1448
33. Sri Sacchidananda Sivabhinava
16. Sri Sankara Bharati 1448-1455 Narasimha Bharati 1879-1912
17. Sri Chandrasekhara Bharati II 1455-1464 34. Sri Chandrasekhara Bharati III 1912-1954
18. Sri Narasimha Bharati II 1464-1479 35. Sri Abhinava Vidya Tirtha 1954-1989
19. Sri Purushottama Bharati II 1479-1517 36. Sri Bharati Tirtha 1989-
16
His Holiness
Dharma
Man should practise dharma to attain good. one type of question paper and if he answers
Dharma is enunciated in the sastras. Even if one it as best as he can, he can hope to pass.
cannot follow dharma in its entirety, it should A tenth standard boy will be given another
be followed to the extent possible. It is not type of question paper. He should only
right to give it up if we cannot observe it fully. answer that. If these two boys answer one
Swalpamapyasya dharmasya trayate mahato anothers question paper, however well, they
bhayat Even a little observance of dharma will not get even a single mark. In the same
saves one from great fear, says Bhagavan in manner, each has to follow the dharma
the Gita. prescribed for him.This is what Bhagavan says:
Bhakti is the main thing in worshiping
Bhagavan, not any ostentation. In the Gita, À;ey;NSv/moR ivgu, pr/m;RTSvnuiÎt;tß .
Bhagavan says: Sv/meR in/n À;ey pr/moR &y;vh ô
p] pu-p fl toy yo me &KTy; p[yCzit. (Ones own duty, though imperfectly
performed, is superior to anothers duty well-
tdh &KTyuptmXn;im p[yt;Tmn ô
performed. Death is better while doing ones
(Whoever offers to me with bhakti, a leaf, a own duty; anothers duty is fraught with fear).
flower, a fruit or even water, I accept that The same thing Bhagavan has said in
devotional offering of the pure-hearted man). another place as sve sve karmanyabhiratah
It is enough if one follows the dharma samsiddhim labhate narah Being devoted to
enjoined on him. There is no need to follow his own duty, man attains perfection.
that, which has not been prescribed for him. Ever keeping in mind these words of
Even if he does so, it will be futile. For Bhagavan, may all attain good by following ones
example, an eighth standard student will get own dharma to the best possible extent.
18
aomß
À;I gu>yo nm
xtöc<@Iöy_mß
Sata Chandi Yajnam
Dr. S. YEGNASUBRAMANIAN
President,
Sringeri Vidya Bharati Foundation Inc., USA
1. Introduction Devi Worship Brahman and Maya. "The two as they are, in
Worship of goddess Parasakti as the themselves are one. They are each Being,
Mother of all creations is one of the unique Conciousness and Bliss" - Arthur Avalon.
features of the Hindu faith. The knowledge
Among the texts that describe the glory
of the Mother - Sri Vidya - and the knowledge
of the Mother, Lalita sahasranamam and Devi
of Brahman - Brahma Vidya - are considered
Mahatmyam (also known as Chandi and
one and the same by scholars. The
Durga Saptasati) are most popular. Both are
Paramatman represented through the
considered to be extremely beneficial for
Pranava - OM - in Brahma Vidya, is
recitation daily, like the Srimad Bhagavad Gita.
represented by "hrim" in Sri-Vidya. The seed
(bijam) mantra "hrim" is called Maya bijam Lalita sahasranamam describes the
or Bhuvanesvari bijam. As from the seed, the victory of the Devi over Bhandasura and Devi
sprout, the plant, the tree, the flower, and the Mahatmyam describes the victory over
fruit emerge, so also from this Bhuvanesvari Mahishasura. Lalita represents the gentle
bijam, the three different aspects of the Devi aspect of the Devi while Chandi represents
- namely, Mahakali, Mahalakshmi, and the fierce aspect. Both fights are perhaps
Mahasaraswati emerge. The formless Infinite allegories and if so, Mahisha represents the
becomes finite in diversified creation due to beast in man, Bhanda represents the ego, and
Sakti, the kinetic power. "The Absolute is the Devi, the divine spark in him. To realize
formless, but energy is female. When the divinity in oneself, one has to first conquer
energy takes form, it is called Mother. Mother the beast in oneself and then the egoism
is moving Power, disturbing into waves the completely.This battle is almost never-ending,
water-calm of the Absolute" - Swami since these asuras never die; destroyed in one
Vivekananda. The concept of Siva and Sakti form, they rise in another and renew the
in tantra is the same as the Vedic one of attack. Devi's grace alone will ultimately
Purusha and Prakriti and the Advaitic deliver the Jiva from its shackles!. We will
19
briefly discuss some elements of Lalita Mother. Included in it is an elaborate account
Sahasranamam first and then proceed to Devi of the appearance of the Mother as Lalita in
Mahatmyam. order to save the world from the clutches of
the wicked and terrible demon, Bhandasura.
2. Lalita Sahasranamam: lilt; shs[n;mmß
This narrative occurs almost as an appendage
Among the eighteen Mahapuranas given
to the third and last section of the Purana
by sage Veda Vyasa, Brahmanda Purana is known
(uttara & upasamhara pada).
for the exposition of the Lalita aspect of the
mh; k;lI
Brahma Vidya aomß Sri Vidya Imß mh; l+mI
(Bhuvaneswari/Maya bijam) mh; srSvtI
mantra yantra tantra
Panchadasakshari Sri Chakram Aikyanusandhanam
Glory of the Devi
Brahmanda Purana Markhandeya Purana
Lalitopakhyana Devi Mahatmyam

Lalita Sahasranamam (Chandi or
Lalita Trisati Durga Saptasati-
700 slokas)
Graceful aspect of Devi - Fierce aspect of Devi -
Victory over Bhandasura Victory over Mahishasura
(one's EGO ) (the beast in man)
This section is known as Lalitopakhyana Madana-Kamesvara, and the wedding of the

and consists of forty chapters, the last five of Goddess with the God (Vaivahikotsava).
which are considered particularly important as The section of Lalitopakhyana is in the
they deal with the actual appearance of Lalita form of a dialogue between the sage Agastya
(Lalita-pradurbhava), eulogy of Her greatness and Lord Hayagriva. Better known than this
(Lalita-stava-raja), the manifestation of the God narrative, and more widely practiced by
20
devotees, are two other texts - Lalita-Trisati glory of the Mother as Chandika. As Srimad
and Lalita Sahasranama - which are also in the Bhagavad Gita consisting of 700 slokas is
form of a dialogue between Agastya and Lord considered as the crest-jewel of Mahabharata,
Hayagriva . These do not occur in Brahmanda Durga saptasati with its 700 slokas is revered
Purana, although they are usually described as in Markhandeya Purana.
such. They are secondary texts, evolved from
the Lalitopakhyana portion of this Purana. Durga Saptasati consists of thirteen
Lalita-Trisati describes the glory of the Mother chapters divided into three sections. Each of
through three hundred (tri-sati) names, and these sections is presided over by one aspect
Lalita Aahasranama, in one thousand (sahasra) of the Devi, and are: 1. Mahakali - Chapter 1;
names. These three texts together constitute 2. Mahalakshmi - Chapters 2 to 4; and
the aspect of Sri Vidya known after Lalita. 3. Mahasaraswati - Chapters 5 to 13. Several
commentaries have been written on Devi
Lalita Sahasranamam gives elaborate
Mahatmyam such as Santanavi, Pushpanjali,
references to ritualistic worships like the Sri
Ramasrami, Nagesi, Guptavati, Durgapratipa,
Chakra Puja, the paths of Samaya and Kaula
Damsoddhara etc. The greatness of the
and other details of Devi worship. In Sri Vidya
Mahatmyam is extensively explained in several
worship, the mantra is Panchadasakshari
texts such as Rudra Yamala, Marichikalpa, Meru
(fifteen-syllabled) , the yantra worshipped is Sri
Tantra, Kataka Tantra, Chidambara Rahasya etc.
Chakra (or Meru) and the tantra is the one-
More recently, Sri Sarayuprasada Sarma has
ness (Aikyanusandhanam) of Siva and Sakti.
compiled several commentaries in his work
Among its commentaries Bhaskara-Raya's
called Saptasati Sarvasvam.
Varivasyarahasyam is considered to be the
foremost. There he points out that the
Panchadasakshari mantra could be inter- Scriptures hail Saptasati in various ways
preted in 15 different ways - identiy with - as, how, among yajnas, the Aswamedha is
Gayatri, with the Devi, with the tattvas, with hailed; among devas, Hari is hailed, so also,
Sri Chakra and so on. among stotras, Saptasati is hailed. It is also
called as beginningless (anadi) like the Vedas.
3. Devi Mahatmyam - devI m;h;TMymß
It has the ability to grant the fruits as per the
Devi Mahatmyam is placed in Markhandeya upasana - a sakama upasaka achieves
Purana. It is also known as Durga Saptasati since whatever he wishes and a nishkama upasaka
it contains 700 slokas. It is more popularly achieves moksha, as revealed in the story
known as Chandi because it describes the contained in the Mahatmyam!
21
3.1 The Composition of Chandi · rbIj v/ Raktabija vadha: (440-502)
The recitation can be divided in to five · inxuM& v/ Nisumbha vadha: (503- 543)
sections, namely, Purva Bhaga, Prathama · xuM& v/ Sumbha vadha: (544-575)
Charitram, Madhyama Charitram, Uttama · devIStuit Devistuti: (576-630)
Charitram and Uttara Bhaga, as given below: · flStuit Phalastuti: (631-671)
1. pUvR &;g Purva Bhaga · vrp[d;nmß VarapradAnam (672 - 700)
· kvcmß Kavacham (50) 5. ¯Æ;r &;g Uttara Bhaga:

· agRl; Sto]mß Argala stotram (23) · nv;=rI Navakshari
· kIlkmß Kilakam (14) · devI sUmß Devisuktam
· r;i] sUmß Ratri -suktam - Rig veda · p[;/;ink rhSymß Pradhanika Rahasyam
· nv;=rI ivvecnmß Navakshari Vivechanam · vwkOitk rhSymß Vaikrutika Rahasyam
· mUitR rhSymß Murti Rahasyam
2. p[qm cir]mß Prathama Charitram
mh; k;lI ?y;nmß Mahakali dhyanam 3.2 Parayanam (Recitation) of Chandi
· m/uk$
w & v/ Madhukaitabha vadha: The recitation of the 700 slokas are done
(1-104 ) based on practices as prescribed in the
scriptures. In one practice, in the beginning,
3. m?ym cir]mß Madhyama Charitram
Kavacham, Argala-stotram, Kilaka-stotram,
mh;l+mI ?y;nmß Mahalakshmi dhyanam
Navakshari japam, and Ratrisuktam are recited;
· mihW;sur swNy v/ Mahishasura sainya
at the end Navakshari mantra japam,
vadha: (105-173)
Devisuktam, Rahasya trayam are recited (after
· mihW;sur v/ Mahishasura vadha: proper initiation by a Guru)
(174-217)
(kvcöagRl;ökIlköp#nönv;=rImN]
· devIStuit Devistuti: (218-259)
öjpör;i]sUöp#nöpUvk
R mßÚ nv;=rImN]ö
4. ¯Æ;m cir]mß Uttama Charitram jpödevIsUörhSy]yöp#n;Ntmß )

mh;srSvtI ?y;nmß Mahasaraswati dhyanam In some other practices, the order of recitation
· devI dUt sv;d Dev-duta -samvada: is changed with the recitation of Argala-stotram,
(260-388) Kilaka-stotram followed by Devi Kavacham.
· /Um[locn v/ Dhumralochana vadha: (agRl'ökIlk' c;d;w pi#Tv; kvc' p#etß )
(389-412)
In the opening passage of the Kavacham,
· c<@ mu<@ v/ Chanda Munda vadha:
(413-439) Sage Markhandeya asks Brahmaji thus:
22
ydßguHy' prm' loke svRr=;kr' nO,;mß . Day 1 Chapter 1
yNn kSyicd;:y;t' tNme b[Uih ipt;mh .. Day 2 Chapters 2 & 3
O Brahmaji! Please instruct me (for the benefit of Day 3 Chapter 4
the world) on what is very secretive, what can offer
Day 4 Chapters 5, 6, 7 & 8
all protection to humankind, and what has not been
Day 5 Chapters 9 & 10
revealed so far to anyone.
Day 6 Chapter 11
For which Brahmaji replies:
Day 7 Chapters 12 & 13
aiSt guHytm' ivp[ svR&Utopk;rkmß .
·Japa of Certain slokas can be done
deVy;Stu kvc' pu<y' tCzO,u-v mh;mune .. ·
separately too.
O Learned one! Listen to the Devi Kavacham which
helps the entire creation, which is most secretive During the Sata Chandi Yajnam, the first
and holy. four days are devoted for 100 Chandi Parayana
Brahmaji then continues to instruct Sage by ten priests as per the following schedule,
Markhandeya with 49 slokas of the Kavacham ! followed by Chandi Homam on the final day.
Recitation of Argala-stotram is believed to Day Parayana Navakshari Japa
remove all ills, Kilakam to fulfill wishes, and 1 Once 4,000
Kavacham for protection. 2 Twice 3,000

3 Thrice 2,000
agRl; duirt' hiNt kIlk' fld' &vetß .
4 Four times 1,000
kvc' r=yeiNnTy' tSm;dettß ]y' p#etß .. 5 Chandi Homan
Ratrisuktam being a veda mantra, for those who Total/ 10 times 10,000
are not initiated to vedic recitation, it is Priest
Grand
generally substituted by the p;wr;i,k r;i]sUmß - 100 times 100,000
Total
Pauranika Ratri- suktam- i.e Slokas Ch.1-70 to
Ch.1-87. 3.3 The story of the Saptasati
According to certain practices, the The first chapter begins with the narration
recitation of the entire 13 chapters can be done of the story to Sage Jaimini by Markhandeya.
in several ways: Since Markhandeya was in dhyanam, he
· All 13 chapters continuously instructed Jaimini through four birds in the
· If there is no time to read all thirteen, at Vindhya mountains, based on a conversation
least Madhyama Charitram can be recited. that took place between him and sage Bhaguri,
· In a span of 7 days as follows: long ago. The birds finished the narration of
23
seven Manvantara1s and started that of the the Manu of the 8th Manvantara. Samadhi
eighth Manvantara. The story related to how, surrendered unto the Devi with no desire
Savarni, the son of Surya and Savarna, who was (nishkama upasana) and reached Moksha.
King Suratha in the second (Svarocisha) Each of the three sections (Prathama
Manvantara, became the lord of the 8th Charitram, Madhyama Charitram and Uttama
Manvantara by the grace of the Devi. Charitram) have its own Dhyana Slokam which
The Dhyana slokam of the Mahatmyam describes the invocation of the Devi in the
summarizes the entire victory of the Devi over respective forms - Mahakali in Prathama
all evils! Charitram, Mahalakshmi in Madhyama
Charitram and Mahasaraswati, in the Uttama
m;tmRe m/uk$
w &i~n mihWp[;,;ph;ro«me Charitram. In addition there are separate
hel;inimRt/Um[locnv/e he c<@mu<@;idRin . Dhyana slokas for each of the sections in the
Purva Bhaga and Uttara Bhaga. The content of
inXxeWIkOtörbIjdnuje inTye inxu'&;phe each of the thirteen chapters are given in the
following table:
xu'&?v'isin s'hr;xu duirt' dugRe nmSteiMbke..
Salutations to You, Mother Durga, who destroyed Contents of the thirteen chapters of
the evil forces such as the Madhukaiaabhasuras,
Devi Mahatmyam
Mahishasura, Dhumralocana, Chanda, Munda,
Raktabijasura, Sumbha and Nisumbha, and Who a. Pratama Charitram
is eternal. Please destroy my ills soon. 1. Madhukaitabha vadham (destruction of
In the 1st ch., (prathamodhyaya:) how king Madhukaitabhasuras)
Suratha lost his kingdom, in a war with his b. Madhyama Charitram
enemies and was robbed of his wealth by his 2. Mahishasura sainya vadham (destruction
own people, are described. Dejected, the king of Mahishasuras army)
ends up in the hermitage of Sage Medhas (sage 3. Mahishasura vadham (destruction of
Vasishtha). He was taken care of well by the Mahishasura)
Rishi. After some days, in the hermitage, he 4. Devisthuti (Worship of the Devi)
saw a Vaisya merchant - Samadhi -, who was
c. Uttama Charitram
deprived of all his belongings by his children,
5. Devi - duta - samvadham (conversation
wife and others. They both approached the
between Devi and Sumbhas messenger)
Rishi who narrated to them the glory of the
6. Dhumralochana vadham (destruction of
Devi through the Mahatmyam. King Suratha Dhumralochana)
took refuge in the Devi and wished to regain 7. Chanda-Munda vadham destruction of
all his lost wealth and kingdom (sakama Chanda and Munda asuras
upasana). He got all that was lost and became 8. Raktabija vadham destruction of
Raktabijasura
1
1 catur yuga (4 yugas together) = 4.32 million years; 1000
catur yugas make a 12-hour day of BrahmAji; this is like one
9. Nisumbha vadham destruction of
cycle of creation, and is divided into 14 manvantaras; thus Nisumbha
each manvantara = 1000/14 = 71.44 catur yugas or 71.44*4.32 10. Sumbha vadham destruction of Sumbha
= 308.62 million years. The guardian of a manvantara is a 11. Devisthuti: - worship of the Devi
Manu. The 14 manus are, sVayambhuva, svarocisha, Uttama,
tAmasa, raivata, cAkshusha, vaivasvata, sAvarNi, daksha- 12. Phalastuti: - the benefits
sAvaraNi, brahma-sAvarNi, rudra-sAvarNi, deva-sAvarNi, and 13. Varapradhanam the boons
indra-sAvarNi.The present manvantara is Vaivasvata.
24
According to the story, the first chapter to ask any boon, they asked that, whenever they
starts with the destruction of the called on Her help, She should come to their
Madhukaitabhasuras who emerged out of the rescue. The Devi approved and disappeared
dirt from the ears of Mahavishnu when He was from their sight.
in yoganidra. These asuras tried to attack
The devas, on another occasion, when they
Brahmaji who was seated on the lotus from
were in distress due to the great asuras, Sumbha
the naval of Mahavishnu. Brahmaji immediately
and Nisumbha, approached Himavan and prayed
prayed to the Devi, who appeared and enabled
to the Devi for Her help. At that time Parvati
Mahavishnu to come out of His nidra, who
came to that place of worship and enquired as
destroyed the asuras. Having described this
to whom their prayers are addressed to. At
instance to the King and Vaisya, the sage then
that from Her body emerged a beautiful female
proceeded to narrate more events relating to
form, and declared that the worship is towards
the glory of the Devi in destroying adharma to
Her. Since She emerged from the body (sheath
establish dharma.
- kox" ) of Parvati, She came to be known as
Rishi Medhas continued: there was once a Kausiki. Parvati became Kalika.The message of
long war between the devas, headed by Indra, Kausiki's arrival was taken to the Sumbha and
and the demons, headed by Mahisha.The devas Nisumbha by their associates, Chanda and
were vanquished in the war who went to Munda. Upon this, Sumbha sent a message to
Mahavishnu and Siva and narrated their plight. Her thorugh his messenger, Sugriva, offering to
The Lords became angry and there issued from marry Her.The Devi replied that She had taken
their anger a great tejas. And from the bodies a vow and would marry only that hero who
of the other devas , there emerged at the same would defeat Her in battle. Sumbha accepted
time great energies.All these energies gathered the challenge and the battle began.At one stage
together and assumed a female form.The Gods of the battle, the Devi became so dark with
were pleased and each of them gave Her a anger that, out of Her forehead emerged Kali
weapon or an ornament. The Goddess then with a terrible form, clad in tiger skin and
mounted the Lion presented by Himavan, wearing a garland of skulls, and lolling out her
uttered a loud roar and rushed to the place of tongue for the blood of the enemy. She
Mahisha. In the battle that ensued between the destroyed Chanda and Munda and hence
Devi and Mahisha, the Devi leapt on the asura, became well known as Chamunda. Then Kali
kicked him on the neck, struck him with Her retires back in to the Devi. The Devi, then,
spear and cut off his head. After the slain of destroyed the two asuras - Sumbbha and
Mahisha, the devas sang in praise of Her glory Nisumbha, alone and the battle ended. The
and revered Her. When She encouraged them devas sang in praise of the Devi. The Devi
25
disappeared after promising the devas that She 3.4 The Glory of the Devi
will take birth again and again for vanquishing The very origin of the Devi as described
the wicked demons! in the first chapter, is extremely significant. It
indicates that Chandi is not simply a Goddess
Rishi Medhas narrated the story to the with many names, but that She is the very
king, Suratha and the Vaisya, Samadhi. He essence of all the gods, including Brahma,Vishnu
added that, by Her Maya alone that they are and Siva.
deluded and urged them to take refuge in Her. The Devi is represented as having two sets
In order to get the vision of the Devi, both of forms - a set of gentle forms and a set of
the merchant and the king, stationed terrible forms. In the gentle form, She is
themselves on the bank of a river and practiced surpassingly beautiful and in the terrible form,
penances, chanting the supreme Devi-sukta. She is extremely fearful.
Having made a clay image of the Devi, they both While in the early hymns the name Durga
worshipped Her with flowers, incense, fire, and meant as the one who rescues devotees from
libation of water. When they, with controlled dangers and difficulties, here it is explained as
minds, propitiated Her for three years, with the one who helps devotees to cross the
undivided attention and devotion, Chandika, the difficult ocean of samsara. It is also stressed
upholder of the world, was well pleased and that devi can give prosperity on earth and
spoke to them in visible form. She said: happiness in heaven and also salvation from
Whatever you solicit, O King, and you samsara. In one section of Chapter five, there
(Samadhi); receive all that from me." The king are more than twenty slokas beginning with
chose a kingdom - imperishable even in another "ya devi sarva bhuteshu", indicating that the devi
life- , and in this life itself, his own kingdom.The is present in all creatures as Consciousness, as
wise merchant, whose mind was full of power, as intellect, as memory, as desire and
dispassion, chose that knowledge which so on (like the Vibhuti Yoga of Gita).This section
removes the attachment (in the form of) "mine" (Ch. 5 Slokas 9-80) is appended at the end of
(mamakara) and "I" (ahamkara). The Devi this article.
granted the wish to the King and further added Equally great emphasis is laid on Her
that when he would die, he would gain another connection with Mahsvishnu. She is not only
birth from the Deva Vivasvan (Sun God) and called as Vishnumaya, but also addressed as
would become a Manu by name Savarni. She Narayani in seventeen slokas and identified with
then granted the boon to the merchant of His Sakti which had manifested itself in His
Supreme Knowledge, for his self-realization, incarnations. Similarly, She is represented as the
(moksha) and disappeared. Sakti of Brahma, Mahesvara, Kumara and Indra.
26
4.The Yajnam On the final day, at the conclusion of the
The Yajnam is organized as a five-day event, Chandi homam, Dampati Puja, Kannika Puj and
starting on Wednesday, the 3rd October Suvasini Puja are also performed.
through Sunday, the 7th October in the Pocono SVBF organizes this Yajnam at a time when
Mountains of PA, in our Sri Sharadamba's shrine. the world is going through such economic,
Eleven Devi Upasakas, approved by the social and spiritual challenges. Especially so after
Jagadguru Sri Sri Bharati Tirtha Mahaswamigal the recent unfortunate events in the US,
of Sri Sringeri Sharada Peetham, India, conduct praying for peace for the victims, their families
the Yajnam along the authentic vedic tradition and for the entire country, for its advancement
of the Peetham. These Upasakas observe on all fronts. We believe that the Grace of
severe austerities and are experts in Sri Vidya the Devi alone can carry us forward and bring
Upasana. A special Homa Kundam is us prosperity and peace.
constructed for the Yajnam based on the design
SVBF is able to organize such great events
recommendation from Sringeri. (Pl. see the
only because of the blessings of His Holiness
second table of Sec. 3)
and the Grace of Sri Sharadamba.To carry out
In addition to the Sata Chandi Yajnam, the function in such a far away place maintaining
several other important religious and cultural all norms of religious tradition of the Mutt, is
events are also organized. Ganapati Homam is only possible because of the active involvement,
performed every day. In addition, navagraha leadership and support of Mr. V. R.
homam, mrutyunjaya homam, lalita homam, Gowrishankar, Administrator, Sringeri Mutt
Srisukta homam, purushasukta homam, and its properties, who accepted our invitation
avahanti homam, sudarsana homam are also to participate in the function personally, in
performed. On Saturday, the 6th October, spite of his ever-pressing schedules.
Laghu Rudram (121 recitations of Srirudram)
It is the primary responsibility of SVBF to
with Rudrabhishekam and Rudra/Chamaka
look back and see what the volunteers have
homam are also performed.
contributed in terms of putting together this
In the afternoon on October 6th massive function, almost similar to the Ati Rudra
(Saturday), a special music program by adults Yajnam of 1997, within such a short span of
and children on Sri Sharadamba kirtans is three months! This dedication and support of
arranged, followed by a lecture on Devi the volunteers for several years in succession,
Mahatmyam. In the evening, Lalita Sahasranama is the primary driver for the great success of
Parayanam, Lalita Trisati Archana and these events. Our sincere prayers to Sri
Ashtavadhana Seva are conducted. Sharadamba and to His Holiness, for Their
27
blessings to be with all our volunteers and their Devi Mahatmayam
families always. (Ch. 5 Slokas 9 80)
Devis Glories
Our efforts were financially supported by
In this section of chapter five, the Devas
several devotees without which it would have
approached Himavan, Lord of the mountains,
been nearly impossible to meet the expenses and there extolled the invincible Devi, as they
of the Yajnam, especially during such a have been deprived of their functions and
challenging economic situation throughout the expelled by two great asuras (demons), Sumbha
world. Our gratitude to these supporters, and and Nisumbha. The Devi appeared before
we pray for their welfare and success. them (who had assured them with a boon that,
in times of difficulty, She would put an end to
May the Grace of Chandika Paramesvari their calamities when they think of Her).
protect all world communities in times of
distress, suffering and agony, and lead in the nmo deVyw mh;deVyw ixv;yw stt' nm" .
right direction towards prosperity, harmony nm" p[kOTyw &d[;yw inyt;" p[,t;" Sm t;mß ô9
and peace.
namO devyai mahAdevyai
SivAyai satatam nama: |
aomß x;iNt x;iNt x;iNt .. nama: prakrutyai bhadrAyai niyatA:
praNatA: sma tAm || 1 ||
Salutations to the Devi, to the Mahadevi.

References:
Salutations always to Her who is ever auspicious.
1. Durga Saptasati, Hari Krishna Sharma, Salutations to Her who is the primordial cause
Chowkamba Sanskrit Prastishthan, and the sustaining power.With attention, we have
Delhi
made obeisance to Her.
2. Devi Mahatmyam
Swami Jagadiswarananda, r*d[;yw nmo inTy;yw g*ywR /;}yw nmo nm" .
Sri Ramakrishna Mutt, Madras.
JyoTSn;yw ceNduoip<yw su%;yw stt' nm"ô10
3. Sri Devi Mahatmyam Anna raudrAyai namO nityAyai
Sri Ramakrishna Mutt, Madras gauryai dhAtryai namO nama: |
jyOtsnAyai cenduroopiNyai
4. Lalita-Kosha, S. K. Ramachandra Rao,
sukhAyai satatam nama: || 10 ||
Kalpatharu Research Academy,
Bangalore Salutations to Her who is terrible, to Her who is
5. Sri Lalita Sahasranama, eternal. Salutations to Gauri, the supporter of the
Swami Tapasyananda, universe. Salutations always to Her who is of the
Sri Ramakrishna Mutt, Madras form of the moon and moonlight, and happiness
itself.
28
kLy;<yw p[,t;' vO¸ðw is¸ðw kumoR nmo nm" . y; devI svR&UtWe u iv-,um;yeit xiBdt; .
nwÄTR yw &U&Ot;' l+Myw xv;R<yw te nmo nm"ô11 nmStSywÚ nmStSywÚ nmStSyw
kalyANyai praNatAm vruddhyai nmo nmô14ö16

siddhyai kurmO namO nama: | yA devI sarvabhooteshu
nairrutyai boobrutAm lakshmyai vishnumAyeti SabditA |
SarvANyai te namO nama: || 11 || namastasyai, namastasyai,
namastasyai namO nama: || 14-16 ||
We bow to Her who is welfare.We make salutations
to Her who is prosperity and success. Salutations Salutations again and again to the Devi who in all
to the consort of Siva who is herself the good fortune beings is called Vishnumaya.
as well as misfortune of kings.
y; devI svR&UtWe u cetneTyi&/Iyte .
dug;Ryw dugpR ;r;yw s;r;yw svRk;ir<yw . nmStSywÚ nmStSywÚ nmStSyw
:y;Tyw tqwv kO-,;yw /Um[;yw stt nmô12 nmo nmô17ö19
durgAyai durgapArAyai yA devI sarvabhooteshu
sArAyai sarvakAriNyai | cetanetyabhidhIyate |
khyAtyai tathaiva krushNAyai namastasyai, namastasyai,
dhoomrAyai satatam nama: || 12 || namastasyai namO nama: || 17-19 ||
Salutations always to Durga who takes one across Salutations again and again to the Devi who abides
in difficulties, who is essence, who is the author of in all beings in the form of consciousness.
everything, who is knowledge of discrimination, and
y; devI svR&UtWe u bui¸pe, siSqt; .
who is blue-black as also smoke-like in complexion.
nmStSywÚ nmStSywÚ nmStSyw
aits*My;itör*d[;yw nt;StSyw nmo nm . nmo nmô20ö22
nmo jgTp[itÎ;yw deVyw kOTyw nmo nm ô13ô yA devI sarvabhooteshu
bhuddhiroopeNa samsthitA |
atisaumyAti-raudrAyai
namastasyai, namastasyai,
natAstasyai namO nama: |
namO jagatpratishThAyai
devyai krutyai namO nama: || 13 || Salutations again and again to the Devi who abides
in all beings in the form of intelligence.
We prostrate before Her who is at once most
gentle and most terrible. We salute Her again
y; devI svR&UtWe u ind[;pe, siSqt; .
and again. Salutations to Her who is the
support of the world. Salutations to the Devi nmStSywÚ nmStSywÚ nmStSyw
who is of the form of volition. nmo nmô23ö15
29
yA devI sarvabhooteshu Salutations again and again to the Devi who abides
nidrAroopeNa samsthitA |
in all beings in the form of power.
y; devI svR&UtWe u tO-,;pe, siSqt; .
Salutations again and again to the Devi who abides
in all beings in the form of sleep.
nmo nmô35ö37
y; devI svR&UtWe u =u/;pe, siSqt; .
yA devI sarvabhooteshu
nmStSywÚ nmStSywÚ nmStSyw trushNAroopena samsthitA |
nmo nmô26ö28
kshudhAroopeNa samsthitA | Salutations again and again to the Devi who abides
namastasyai, namastasyai, in all beings in the form of thirst.
Salutations again and again to the Devi who abides y; devI svR&UtWe u =;iNtpe, siSqt; .
in all beings in the form of hunger. nmStSywÚ nmStSywÚ nmStSyw
y; devI svR&UtWe uCz;y;pe, siSqt; . nmo nmô38ö40
nmStSywÚ nmStSywÚ nmStSyw yA devI sarvabhooteshu

kshAntiroopeNa samsthitA |
nmo nm.29ö31 namastasyai, namastasyai,
chAyAroopeNa samsthitA | Salutations again and again to the Devi who abides
namastasyai, namastasyai, namastasyai namO
in all beings in the form of forgiveness.
nama: || 29-31 ||
Salutations again and again to the Devi who abides y; devI svR&UtWe u j;itpe, siSqt; .
in all beings in the form of reflection and meditation. nmStSywÚ nmStSywÚ nmStSyw
y; devI svR&UtWe u xipe, siSqt; . nmo nmô41ö43
nmStSywÚ nmStSywÚ nmStSyw yA devI sarvabooteshu
jAtiroopeNa samsthithA |
nmo nmô32ö34
yA devI sarvabhooteshu namastasyai namO nama: || 41-43 ||
SaktiroopeNa samsthitA |
namastasyai namO nama: || 32-34 || in all beings in the form of gender.
30
y; devI svR&UtWe u l§;;pe, siSqt; . yA devI sarvabhooteshu
kAntiroopeNa samsthitA |
nmStSywÚ nmStSywÚ nmStSyw namastasyai, namastasyai,
nmo nmô44ö46
lajjAroopena samsthitA | in all beings in the form of loveliness.
namastasyai namO nama: || 44-46 || y; devI svR&UtWe u l+mIpe, siSqt; .
Salutations again and again to the Devi who abides nmStSywÚ nmStSywÚ nmStSyw
in all beings in the form of modesty. nmo nmô56ö58
y; devI svR&UtWe u x;iNtpe, siSqt; . yA devI sarvabhooteshu

lakshmIroopeNa samsthitA |
nmStSywÚ nmStSywÚ nmStSyw namastasyai, namastasyai,
nmo nmô47ö49 namastasyai namO nama: || 56-58 ||
SAntiroopenNa samsthitA | in all beings in the form of good fortune.
namastasyai namO nama: || 47-49 || y; devI svR&UtWe u vOiÆ;pe, siSqt; .
in all beings in the form of peace. nmo nmô59ö61
y; devI svR&UtWe u À;¸;pe, siSqt; . yA devI sarvabhooteshu

vruttiroopeNa samsthitA |
shraddhAroopeNa samsthitA | in all beings in the form of activity.
namastasyai namO nama: || 50-52 || y; devI svR&UtWe u SmOitpe, siSqt; .
in all beings in the form of faith.
nmo nmô62ö64
y; devI svR&UtWe u k;iNtpe, siSqt; . yA devI sarvabhooteshu
smrutiroopeNa samsthitA |
31
Salutations again and again to the Devi who abides y; devI svR&UtWe u &[;iNtpe, siSqt; .
in all beings in the form of memory.
y; devI svR&UtWe u dy;pe, siSqt; . nmo nmô74ö76
nmo nmô65ö67 bhrantiroopeNa samsthitA |
yA devI sarvabhUteshu namastasyai namO nama: || 74-76 ||
dayArupeNa samsthitA |
namastasyai, namastasyai, Salutations again and again to the Devi who abides
namastasyai namO nama: || 65-67 || in all beings in the form of error and confusion.
in all beings in the form of compassion. EiNd[y;,;mi/Î;]I &Ut;n; c;i%leWu y; .
&UtWe u stt tSyw Vy;ideVyw nmo nm ô77
y; devI svR&UtWe u tuiÏpe, siSqt; .
IndriyANA-madhishThAtrI
nmStSywÚ nmStSywÚ nmStSyw bootAnAm cAkhileshu yA |
nmo nmô68ö70 booteshu satatam tasyai
vyApsidevyai namO nama: || 77 ||
tushTiroopeNa samsthitA | To the all-pervading Devi who constantly presides
namastasyai, namastasyai, over the senses of all beings and governs all the
elements.
in all beings in the form of contentment. icitpe, y; kOTmetdß Vy;Py iSqt; jgtß.
y; devI svR&UtWe u m;tOpe, siSqt; .
nmo nmô78ö80
citiroopeNa yA krutsna-
nmo nmô71ö73
metad-vyApya sthitA jagat |
yA devI sarvabhooteshu namastasyai, namastasyai,
mAtruroopeNa samsthitA | namastasyai namO nama: || 78-80 ||
namastasyai namO nama: || 71-73 || Salutations again and again to Her who pervades
this entire world, and abides in the form of
Consciousness.
in all beings in the form of Mother.
32
His Holiness
Avoid Likes and Dislikes

Every man thinks that only some things
d«;Nn;vsr iki¨tß
are needed by him in life and not others. In so
thinking, he creates what is raga, or liking, for k;m;dIn; mn;gip .
things he needs, and dvesha, or dislike, for those
Our forefathers have said that for a man
he does not. Because of this raga and dvesha,
who has no attachments, there will be no
he suffers.
particular desire for anything in the world.
In fact, there is no such thing as likable or He will look upon everything with equal
unlikable. It is all created by the mind. If he vision. And his mind, too, will always be clear.
understands this, there will be no room for Attaining this state of mind should be the
raga or dvesha in him. And if that is so, he will objective of life.
not suffer. The Lord says:
This is what Bhagavan Sri Krishna says:

n p[-yetß ip[y' p[;Py
EiNd[ySyeiNd[ySy;qeR r;g»eW* VyviSqt* . noi»jeTp[;Py c;ip[ymß .
tyonRvxm;gCzeTt;w Sy pirpiNqn* ô One should neither be elated on getting
The senses have likes and dislikes for sense what he likes nor be dejected on any unpleasant
objects, but one should not come under their happening. One should, therefore, conduct
sway. This means that essentially, man should ones life in the light of what Bhagavan says. If
not imbibe this quality of liking one thing and we pursue this endeavor, we will advance in
disliking another. life. May all lead a sacred life like this!
34
Thoughts for the Millennium
Faith in Sastras:
The Sastras declare that different actions bear different fruits. In

the present day, because a lot of people do not realize the fruits
of their Yajnas (Karmas) they begin to doubt the validity of the
Sastras.
Lord Krishna says in the Gita.
aÀ;·y; hut dÆ; tpStPt kOt c ytß .

asidTyuCyte p;qR n c tTp[Te y no Eh ô
According to Him, action without sradha (Faith) will not give

the desired result.Therefore, if you do not get the result of your
specified action, it only means that the action was not performed
with faith.
x;S]Sy guv;KySy sTybu·ð;v/;r,; .

s; À;·; kiqt; siº .
Bhagavatpada Sri Adi Sankara says here, that one must have un-
shakable faith in Sastras and the Gurus words. Acts performed
with this firm conviction will definitely bear fruit.
H.H. Jagadguru Sri Sri Bharti Tirtha Maha Swamiji
35
His Holiness
Cultivate Right Qualities

Some special qualities are indispensable to wealth, but had ego and perpetrated evil.
man in certain circumstances. For example, This, we know, eventually led to their
courage in adversity, simplicity in the midst of destruction.
wealth, valor on the battlefield, eagerness in
acquiring knowledge, and the ability to speak In the case of a warrior entering the
battlefield, valor should be his outstanding
in public.
quality. If he hesitates to fight for fear of inflicting
Generally, good and bad times alternate pain on others, he will certainly be open to
in a mans life. When a man faces adversity, he blame. Under all circumstances, he should stand
should never think that all his good days are up and fight with undaunted bravery.
over. Just as the day follows the night, good
Again, there is one area in which a man
times are sure to follow the bad times.
should not feel satisfiedand that is in the field
Only when a man has this conviction, he of acquiring knowledge. Even if he is endowed
will be able to face any difficult situation in life. with knowledge, he should be eager to learn
Rama in the Ramayana and Dharmaraja in the more. It will indeed do him good to attend
Mahabharata had to live in the forest, but they satsangs, whenever the opportunity presents
did so without losing courage and attained itself, and thus augment his wisdom.
happiness in the end.
Likewise, while addressing a public meeting,
Similarly, even if a man acquires a lot he should be able to speak sweetly so as to
of wealth, he should think that it is due to gladden the listeners hearts.
Gods grace and learn to live in modesty.
If, however, he feels proud and starts doing These are some of the qualities which,
wrong actions, he will have to suffer in the when regularly practiced, will really change a
end. Ravana and Dhuryodhana attained mans life.
37
His Holiness
Avoid Insulting Others

Every man has self-respect.Whether he is If we give respect to others, they will
educated or not, rich or poor, he is unable to respect us. If we disregard them, no one will
bear any hurt to his self-respect. Not realizing care for us. In Uttara Ramacharita, what
Arundhati, the chaste wife of sage Vasishtha,
this, a lot of people keep insulting others. To
said to Sita, who was younger than her, comes
do that is wrong. to mind. Arundhati said:
More important, the one who has been ixxuv;R ix-y; v; ydis
insulted can create trouble. It would be ideal
mm tiÆ;Îtu tq; .
to understand this and act accordingly.
ivxu¸
e TkWRSTviy tu
Hiranyakasipu insulted his son Prahlada.
mm &iKt ¿!yit .
Finally, Hiranyakasipu was destroyed. Similarly,
Duryodhana humiliated Draupadi in public. As ixxuTv Stw[, v; &vtu
a result, he was utterly routed. The nnu vN«;is jgt;
Puranas and Itihasas cite innumerable instances gu,; pUj;Sq;n gui,Wu
of this kind.
n c il³ n c vy ô
It is necessary to develop a bhava (under-
Whether you are my child or pupil, let
standing) that all these instances are not that remain as it is. The pre-eminent degree
fictitious but offer us great lessons. Great of purity in you strengthens my attachment
people never ever hurt others. Sri Rama to you. Let there be childhood or
looked upon every one of the vanara sena womanhood in you.That does not matter.You
(monkey herd) with love and not with yourself will win the adoration of all. In
virtuous beings it is their virtues that are the
disrespect. Therefore, he commanded the
objects of reverence, and not their sex or
respect of all. Also, all people worshipped age.
him as God.
38
Sri Annapurna Stotra
inTy;nNdkrI vr;&ykrI s*NdyRrTn;krI O, Mother Annapurna, renderer of the support

of compassion, one who is adorned with
in/Ut
R ;i%lòrp;pinkrI p[Ty=m;heXvrI .
ornaments made up of different kinds of gems,
p[;ley;clvxp;vnkrI k;xIpur;/IXvrI wearer of golden-laced garments , whose
i&=; deih kÕp;vlMbnkrI m;t;Ç;pU,XeR vrI ô1 cleavage shines with the pendant garland of
pearls, the beautiful bodied, rendered fragrant
nityAnandakaree varAbhayakaree
by the agallochum from Kashmir, and the
saundaryaratnAkaree
nirdhootAKilaghOrapApanikaree presiding deity of Kasi, Thou grant us alms.
pratyakshamAheSvaree |
prAleyAcalavamSapAvanakaree yog;nNdkrI irpu=ykrI /mek
R in-#;krI
kASeepurAdheeSvaree
cNd[;k;Rnl&;sm;nlhrI ]wloKyr=;krI .
bikshAm dehi krupAvalambanakaree
mAtAnnapoorNeSvaree || 1 || svwXR vyRkrI tpflkrI k;xIpur;/IXvrI
O, Mother Annapurna, renderer of the support of i&=; deih kÕp;vlMbnkrI m;t;Ç;pU,XeR vrI ô3
compassion, the bestower of eternal happiness, the
yOgAnandakaree ripukshayakaree
donor of gifts and protection, the ocean of beauty, dharmekanishTAkaree
the destroyer of all sins and purifier, the great candrArkAnalabhAsamAnlaharee
goddess, the purifier of the family of Himavan, and trailOkyarakshAkaree |
sarvaiSvaryakaree tapa:phalakaree
the presiding deity of Kasi,Thou grant us alms. kASeepurAdheeSvaree
n;n;rTnivic]&UW,krI hem;Mbr;@MbrI mAtAnnapoorNeSvaree || 3 ||
mu;h;rivlMbm;nivls»=ojkuM&;NtrI . O, Mother Annapurna, renderer of the support
k;XmIr;guv;ist;³ickrI k;xIpur;/IXvrI of compassion, the giver of happiness
i&=; deih kÕp;vlMbnkrI m;t;Ç;pU,XeR vrI ô2 obtainable through yoga, the destroyer of the
enemies, the cause of individuals getting deep-
nAnAratnavicitrabbooshaNakaree
rooted in righteousness, the possessor of the
hemAmbarADambaree
muktAhAravilambamAnavilasad- waves of splendor resembling the sun, moon
vakshOjakumbAntaree | and fire, the protector of the three worlds, the
kASmIrAguruvAsitAnga rucikaree donor of all riches, the bestower of the fruits
kASeepurAdheeSvaree
bikshAm dehi krupAvalambanakaree of penance, and the presiding deity of Kasi,
mAtAnnapoorNeSvaree || 2 || Thou grant us alms.
39
kwl;s;clkNdr;lykrI g*rI ¯m; xkrI O, Mother Annapurna, renderer of the support of
compassion, the conveyor of the visible and invisible
k*m;rI ingm;qRgocrkrI ao±;rbIj;=rI .
prosperity, the container of the primordial egg, the
mo=»;rkp;$p;$nkrI k;xIpur;/IXvrI directress of the sportive drama of this world, the
i&=; deih kÕp;vlMbnkrI m;t;Ç;pU,XeR vrI ô 4 flame of the lamp of true knowledge, the source of
mental happiness of Sri Viswanatha, and the
kailAsAcalakandarAlayakaree
gaurI umA Sankaree presiding deity of Kasi,Thou grant us alms.
kaumAree nigamArthagOcarakaree
OmkArabeejAksharee | ¯vIRsvRjneXvrI jykrI m;t; kOp;s;grI
mOkshadvArakapATapATanakaree
kASeepurAdheeSvaree
ve,InIlsm;nkuNtl/rI inTy;Ç;d;neXvrI .
bikshAm dehi krupAvalambanakaree s;=;Nmo=krI sd; xu&krI k;xIpur;/IXvrI
mAtAnnapoorNeSvaree || 4 ||
i&=; deih kÕp;vlMbnkrI m;t;Ç;pU,XeR vrI ô6
O, Mother Annapurna, renderer of the support
urveesarvajaneSvaree jayakaree mAtA
of compassion, the resident of the caves of
krupAsAgaree
Kailas, golden complexioned, the consort of veNeeneelasamAnakuntaladharee
Siva, endowed always with maidenhood, the nityAnnadAneSvaree |
cause of our comprehension of the purport of sAkshAnmOkshakaree sadA Subhakaree
kASeepurAdheeSvaree
the Vedas, whose basic syllable is Om, the bikshAm dehi krupAvalambanakaree
opener of the doors of emancipation, and the mAtAnnapoorNeSvaree || 6 ||
presiding deity of Kasi, Thou grant us alms.
O, Mother Annapurna, renderer of the support of
compassion, the form of the earth, the governess
¿Xy;¿Xyp[&Utp;vnkrI b[;;<@&;<@odrI of all men, the cause of victory, the mother ocean
lIl;n;$ksU]%elnkrI iv_;ndIp;±ârI . of compassion, the possessor of beautiful and dark
braid hair resembling the flower of the indigo plant,
À;IivXvexmnp[s;dnkrI k;xIpur;/IXvrI
the giver of daily food, the direct bestower of
i&=; deih kÕp;vlMbnkrI m;t;Ç;pU,XeR vrIô 5 emancipation and eternal welfare, and the presiding
DruSyADruSyaprabhootapAvanakaree deity of Kasi,Thou grant us alms.
brahmANDabhANDOdaree
LeelAnATakasootrakhelanakaree a;id=;NtsmStv,RnkrI xM&oi&;v;krI
vijnAnadeepankuree |
ShreeviSvESamana:prasAdanakaree
k;XmIr; i]purXe vrI i]nynI ivXveXvrI xvRrI .
kASeepurAdheeSvaree SvgR»;rk;v;$p;$nkrI k;xIpur;/IXvrI
mAtAnnapoorNeSvaree || 5 || i&=; deih kÕp;vlMbnkrI m;t;Ç;pU,XeR vrI ô7
40
AdikshAntasamastavarNanakaree cNd[;k;Rnlkoi$koi$s¿x; cNd[;xuibMb;/rI
SambhOstribhAvanakaree
kASmeerA tripureSvaree trinayanee cNd[;k;RigÈsm;nku<@l/rI cNd[;kRv,eXR vrI .
viSveSvaree Sarvaree |
svargadvArakAvATapAtanakaree m;l;puStkp;xs;±âx/rI k;xIpur;/IXvrI
kASeepurAdheeSvaree i&=; deih kÕp;vlMbnkrI m;t;Ç;pU,XeR vrI ô9
mAtAnnapoorNeSvaree || 7 || candrArkAnalakOTisaDruSA
candrAmSubimbAdharee
O, Mother Annapurna, renderer of the support of candrArkAgnisamAnaduNDaladharee
compassion, the maker of the letters a to ksha, candrArkavarNeSvaree |
the cause of the three acts of Sambu (creation, mAlApustakapASasAnkuSadharee
protection, and destruction), the wearer of saffron, kASeepurAdheeSvaree
the consort of the destroyer of the three cities, the bikshAm dehi krupAvalambanakaree
mAtAnnapoorNeSvaree || 9 ||
consort of the three eyed Lord, the governess of
the universe, the form of the goddess of night, the O, Mother Annapurna, renderer of the support
opener of the gates of heaven, and the presiding of compassion, one who resembles crores and
deity of Kasi,Thou grant us alms.
crores of suns, moons and fires, endowed with
lips that resemble the red pearl and the bimba
devI svRivic]rTnrict; d;=;y,I suNdrI
fruit, bearer of ear ornaments resembling the
v;me Sv;dupyo/rI ip[ykrI s*&;Gym;heXvrI .
sun, moon and fire (in radiance), having a
&;&IÏkrI sd; xu&krI k;xIpur;/IXvrI complexion of the moon and sun, bearer of
i&=; deih kÕp;vlMbnkrI m;t;Ç;pU,XeR vrI ô8 the rosary, book, noose and goad, and the
presiding deity of Kasi, Thou grant us alms.
devi svarNavicitraratnaracitA
dAkshAyaNee sundaree
vAme svadupayOdharee priyakaree =]];,krI mh;&ykrI m;t; kOp;s;grI
saubhagyamAheSvaree |
bhakthAbhishTakaree sadA Subhakaree sv;RnNdkrI sd; ixvkrI ivXveXvrI À;I/rI .
kASeepurAdheeSvaree d=;kNdkrI inr;mykrI k;xIpur;/IXvrI
mAtAnnapoorNeSvaree || 8 || i&=; deih kÕp;vlMbnkrI m;t;Ç;pU,XeR vrIô10
O, Mother Annapurna, renderer of the support of kshatratrANakaree mahAbhayakaree

compassion, adorned with different kinds of gems, mAtA krupAsAgaree
the daughter of Daksha, the most beautiful, bearer sarvAnandakaree sadA Sivakaree
viSveSvaree shridharee |
of benign breasts, doer of good to all, endowed with
dakshAkrandakaree nirAmayakaree
good fortune, fulfiller of desires held by devotees, kASeepurAdheeSvaree
doer of auspicious acts, and the presiding deity of bikshAm dehi krupAvalambanakaree
Kasi,Thou grant us alms. mAtAnnapoorNeSvaree || 10 ||
41
O, Mother Annapurna, renderer of the support jnanavairAgyasiddhyartham
bhikshAm dehi ca pArvati || 11 ||
of compassion, the protector of the dominion,
remover of great fear, the mother ocean of O Parvati, Annapurna, always full, the dear consort
compassion, the cause of happiness to all, the of Sankara, grant us alms for the sake of securing
eternal doer of good, the consort of Visvesvara, knowledge and detachment.
the form of Lakshmi, the destroyer of the
m;t; c p;vRtI devI ipt; devo mheXvr .
sacrifice of Daksha, one who makes us free
from diseases, and the presiding deity of Kasi, b;N/v; ixv&;Xc Svdexo &uvn]ymßô12
Thou grant us alms. mAtA ca pArvati devi
pitA devo maheSvara: |
aÇ;pU,Re sd;pU,Re x±rp[;,vÌ&e . bAndhavA: SivabhaktaSca
svadeSO bhuvanatrayam || 12 ||
_;nvwr;Gyisdß?yqR i&=; deih c p;vRit ô11
Goddess Parvati is my mother, Lord Mahesvara is
annapoorNe sadApoorNe my father, the devotees of Siva are my relatives
SankaraprANavallabhe | and the three worlds are my own country.
Q GOLDEN WORDS P
SIGNIFICANCE OF GOD
· If you pray with faith and devotion, the Lord will certainly listen to your earnest
prayers.
· Once you begin to feel the presence of God, a joy unknown to you ever before will
begin to be felt. The thought of his ever-living presence with you will be a great
solace to you.
· Have firm faith in God, his words and his servants. Have staunch belief in your
religion and in dharma
· Sweetness cannot be described in words. It can be known only when you put some
sweet thing on your tongue. Similarly, God cannot be explained in words. It is
essentially something to be realized by oneself.
· God is ever with you to help you.
· Everything will right itself in due course.
P Q
42
His Holiness
Ego is your Enemy
Many are the reasons for mans ego. Man, according to him, should never
Often it is his wealth or scholarship or power be proud because of wealth, youth or
that makes him proud. scholarship, as time will take away all in a
trice. Admittedly, they are never permanent.
But man should realize that this ego, in
fact is his enemy. For, it disturbs him as much. Sages like the Bhagavatpada, however
erudite they were, were without the least trace
What is more, because of the ego, man
of ego. That is why people have praised them
engages in wrong actions. He even falsely thinks
as mahapurushas. It hence follows that man,
that none can resist him. But it definitely
under no pretext, should entertain ego, but lead
happens that he undergoes suffering for his bad
a humble life.
karma. And all this can be avoided if only he
dropped his ego. tSm;dhk;rimm Svx]u
Bhagavatpada Sankara has said: &oKtugl
R e k<$kvtß p[tItmß .
m; k( /njny*vngvRmß . iviCz« iv_;nmh;isn; Sfu$
hrit inmeW;tß k;l svRmß ô &uñß+v;Tms;m[;Jysu% yqeÏmß ô
43
His Holiness
Qualities that make Man Better

The world consists of a variety of people is strong, he should not attempt to punish
wealthy, good-natured, valorous. But they will everyone. If he does so, it will be a great mistake.
shine only if they have certain qualities. Only in cases of erring people, he may use his
strength to set things right.
The wealthy man should have a natural
tendency to give to charity. If he does not have A brahmin needs a lot of patience.
this quality, no matter what he earns, that Everyone will respect him because of this virtue.
money will be wasted. Besides, he should give Similarly, a king must be righteous in ruling his
kingdom. If he swerves from raja dharma,
gifts to the right kind of people.That alone will
peoples welfare cannot be ensured.
get him merit and comfort both in this world
and the next. If a nation consists of people with these
qualities, KritaYuga (Golden Age) will dawn. May
A man with extraordinary qualities must everyone follow these principles and become
have modesty. If he lacks that quality, no matter deserving of Gods grace!
how virtuous he is, it will not produce any good.
The world respects good-natured people who /nI d;t; gu,I nm[
have modesty. It will also benefit him. xUr x;Nto i»j =mI .
Likewise, a man who has valor and power mUl kOtyugSywttß

should not exhibit it to everyone. Because he /mRxIlXc &Upit ô
46
ô À;Ililt;Sto]n;m;vi{ ô
Sri Lalita Stotra Namavali
Books are available on Sri Lalita Sahasranama, with some of them giving the meaning of the
1,000 names of the Divine Mother. Here His Holiness Jagadguru Sri Bharati Tirtha Mahaswami
has made a selection of 108 names, which is veritable boon to devotees who may wish to
include them in their daily recitation.
Dr. Goda Venkateswara Sastri of Madras has specially prepared for Tattvaloka an elaborate and
painstaking annotation to these names based on Bhaskararayas commentary, which is given
here. Readers will find it rewarding to learn the meanings and recite the names with devotion,
which will undoubtedly heighten the impact and utility of the chant in their everyday life.
ao À;Im;]e nm ô1ô ao r;gmqNyw nm ô7ô

Om SreemAtre nam: ||1|| Om rAgamathanyai nama: ||7||
1. Sri Maata: - The holy Mother. 7. Raga mathani - Destroyer of desire or
infatuation.
ao devk;yRsmu«t;yw nm ô2ô
ao mdn;ixNyw nm ô8ô
Om devakAryasamudyatAyai nama: ||2||
Om madanASinyai nama: ||8||
2. Deva karya samudyata - Manifested herself
8. Mada nasini - Destroyer of all pride.
to fulfill the objects of the devas.
ao mohn;ixNyw nm ô9ô
ao deviWRg,s`;tStUym;n;Tmvw&v;yw nm ô3ô Om mOhanASinyai nama: ||9||
Om devarshigaNasanGAtastooyamAnAtma- 9. Moha nasisni - Destryoer of delusion
vaibhavAyai nama: ||3|| (distraction).
3. Deva-isi-gana-samghata-stuyamana-atma-
vaibhava - Possessed of prowess, which is ao mmt;hN}yw nm ô10ô
Om mamatAhantryai nama: ||10||
praised by the assemblies of devas and sages.
10. Mamata hantri - Destroyer of the feeling of
ao &s*&;Gyd;iyNyw nm ô4ô mine (in her devotees).
Om bhaktasaubhAgyadAyinyai nama: ||4|| ao p;pn;ixNyw nm ô11ô
4. Bhakta soubhagya dayini - Confers supreme Om pApanASinyai nama: ||11||
welfare to her devotees. 11. Papa nasini -Destroyer of sin.
ao &iip[y;yw nm ô5ô ao k[o/xmNyw nm ô12ô
Om bhaktipriyAyai nama: ||5|| Om krOdhaSamanyai nama: ||12||
5. Bhaktipriya - Fond of devotion. 12. Krodha samani Subduer of anger (hatred).
ao &y;ph;yw nm ô6ô ao lo&n;ixNyw nm ô13ô

Om bhayApahAyai nama: ||6|| Om lObhanASinyai nama: ||13||
6. Bhayapaha - Remover of fear. 13. Lobha nasini - Destroyer of greed.
47
ao sxy~Nyw nm ô14ô ao svR_;yw nm ô23ô
Om samSayaGnyai nama: ||14|| Om sarvajnAyai nama: ||23||
14. Samsayaghni - Destroyer of doubts. 23. Sarvagnya - Omniscient.
ao &vn;ixNyw nm ô15ô ao sm;n;i/kvijRt;yw nm ô24ô

Om bhavanASinyai nama: ||15|| Om smAnAdhikavarjitAyai nama: ||24||
15. Bhava nasini - Destroyer of samsara, the
24. Samanadhika varjita - Having no peer or
cycle of birth and death.
superior.
ao mOTyumqNyw nm ô16ô

ao svRmN]Svip<yw nm ô25ô
Om mrutyumathanyai nama: ||16||
Om sarvamantrasvaroopiNyai nama: ||25||
16. Mruthyu mathani - Destroyer of death.
25. Sarva mantra swarupini - Embodiment of all
ao dug;Ryw nm ô17ô mantras (sacred syllables).
Om durgAyai nama: ||17||
17. Durga - Deliverer from adversity. ao svRyN];iTmk;yw nm ô26ô
Om sarvayantrAtmikAyai nama: ||26||
ao du%hN}yw nm ô18ô 26. Sarva yantra atimka - Soul of all yantras.
Om duKhahantryai nama: ||18||
18. Dukha hantri - Destroyer of sorrow or pain. ao svRtN]p;yw nm ô27ô
Om sarvatantraroopAyai nama: ||27||
ao su%p[d;yw nm ô19ô 27. Sarva tantra rupa - Embodiment of all
Om suKhapradAyai nama: ||19|| Tantras.
19. Sukha prada - Bestower of happiness.
ao mh;l+Myw nm ô28ô
ao duÏdUr;yw nm ô20ô
Om mahahAlakshmyai nama: ||28||
Om dushTadoorAyai nama: ||20||
28. Maha Lakshmi - Goddess of prosperity.
20. Dushta doora - Unattainable by the wicked.
ao mh;p;tkn;ixNyw nm ô29ô

ao dur;c;rxmNyw nm ô21ô
Om mahApAtakanASinyai nama: ||29||
Om durAcAraSamanyai nama: ||21||
21. Durachara samani - Destroys the wrong 29. Maha pataka nasini - Destroyer of great sins.
practices.
ao mh;i]pursuNdywR nm ô30ô
ao doWvijRt;yw nm ô22ô Om mahAtripurasundaryai nama: ||30||
Om dOshavarjitAyai nama: ||22|| 30. Maha Tripurasundari - Great ruler of the
22. Dosha varjitha - Devoid of faults. threefold city.
48
ao cr;crjgÇ;;q;yw nm ô31ô ao inj;_;pingm;yw nm ô40ô
Om carAcarajagannAthAyai nama: ||31|| Om nijAjnAroopanigamAyai nama: ||40||
31. Charachara jagannatha - Ruler of animate 40. Nijagna rupa nigama - Vedas are the
and inanimate worlds. expression of her command.
ao p;vRTyw nm ô32ô ao pu<y;pu<yflp[d;yw nm ô41ô

Om pArvatyai nama: ||32||
Om puNyApuNyaphalapradAyai nama: ||41||
32. Parvati - Daughter of Mount Himavan, the
41. Punyaapunya phala prada - Dispenser of
king of the mountains. She blessed the king
fruits of merit and sin.
of the mountains by taking birth as his
daughter.
ao r;=s~Nyw nm ô42ô
ao sOiÏk}ywR nm ô33ô Om rAkShasaGnyai nama: ||42||
Om srushTikatryai nama: ||33|| 42. Rakshasaghni - Slayer of demons.
33. Srusti Karti - She is the creatrix.
ao k,;rss;gr;yw nm ô43ô
ao goP}ywR nm ô34ô Om karuNArasasAgarAyai nama: ||43||
Om gOptryai nama: ||34|| 43. Karuna rasa sagara - Ocean of compassion.
34. Goptri - The protector.
ao vedve«;yw nm ô44ô
ao sh;ir<yw nm ô35ô Om vedavedyAyai nama: ||44||
Om samhAriNyai nama: ||35|| 44. Veda vedya - She is known by Vedas.
35. Samharini - Destroyer.
ao sd;c;rp[vitRk;yw nm ô45ô
Om sadAcArapravartikAyai nama: ||45||
ao itro/;nkywR nm ô36ô
45. Sadachara pravartika - Inspired men to right
Om tirOdhAnakaryai nama: ||36||
36. Tirodhana kari - Causing involution. conduct.
ao anug[hd;yw nm ô37ô ao s«p[s;idNyw nm ô46ô

Om anugrahadAyai nama: ||37|| Om sadya:prasAdinyai nama: ||46||
37. Anugraha - Conferror of blessings. 46. Sadyah prasadini Conferring immediate
grace.
ao a;b[;kI$jnNyw nm ô38ô
Om aABrahmakeeTajananyai nama: ||38||
ao ixv±ywR nm ô47ô
38. Aabrahma kita janani - Creator of all beings
Om Sivankaryai nama: ||47||
from Brahma to the insect.
47. Sivankari - Giver of happiness.
ao v,;RÀ;miv/;iyNyw nm ô39ô
ao ixÏeÏ;yw nm ô48ô
Om varNAShramavidhAyinyai nama: ||39||
39. Varna ashrama vidhyayini - Establisher of Om SishTeshTAyai nama: ||48||
castes and orders of life. 48. Sistesta - Dear to the righteous.
49
ao ixÏpUijt;yw nm ô49ô ao inTytO;yw nm ô58ô
Om SishTapoojitAyai nama: ||49|| Om nityatruptAyai nama: ||58||
49. Sista pujitha - Adored by devotees who 58. Nitya trupta - Ever content.
always follow the right conduct.
ao mw}y;idv;sn;l>y;yw nm ô59ô
ao g;y}yw nm ô50ô Om maitryAdivAsanAlabhyAyai nama: ||59||
Om gAyatryai nama: ||50|| 59. Maitryadi vasana labhya - She is attained by
50. Gayatri - Gayatri metre and Mother.
good tendencies, etc.
ao insImmihMne nm ô51ô
ao dySq;yw nm ô60ô
Om ni:seemamahimne nama: ||51||
Om hrudayasthAyai nama: ||60||
51. Nissima mahima - Possessed of unbounded
60. Hrudayashta - Residing in the heart.
glory Sima refers to boundary. Her glory is
beyond all limits. ao dwTyhN}yw nm ô61ô
ao smSt&su%d;yw nm ô52ô Om daityahantryai nama: ||61||
Om samastabhaktasuKhadAyai nama: ||52|| 61. Daitya hantri - Slayer of demons.
52. Samasta bhakta sukhada - Conferring
ao gumUty
R e nm ô62ô
happiness on all her devotees.
Om gurumoortaye nama: ||62||
ao pu<yl>y;yw nm ô53ô 62. Guru murti - In the form of Guru, the
Om punyalabhyAyai nama: ||53|| protector.
53. Punya labhya - Attained by the meritorious.
ao gom;]e nm ô63ô
ao bN/mocNyw nm ô54ô Om gOmAtre nama: ||63||
Om BandhamOcanyai nama: ||54|| 63. Gomaata - Mother of kine or source of
54. Bandha mochani - Remover of bonds. speech.
ao svRVy;i/p[xmNyw nm ô55ô

ao kwvLypdd;iyNyw nm ô64ô
Om sarvavyAdhipraSamanyai nama: ||55||
Om kaivalyapadadAyinayai nama: ||64||
55. Sarva vyadhi prasamani - Alleviator of all
64. Kaivalya pada dayini - Bestower of the state
diseases.
of Kaivalya.
ao svRmOTyuinv;ir<yw nm ô56ô

ao i]jg»N«;yw nm ô65ô
Om sarvamrutyunivAriNyai nama: ||56||
Om trijagadvandyAyai nama: ||65||
56. Sarva mruthyu nivarini - Wards off all death.
65. Trijagad vandya - Adored by the three worlds.
ao kilkLmWn;ixNyw nm ô57ô

ao v;g/IÂywR nm ô66ô
Om kalikalmashanASinyai nama: ||57||
57. Kali kalmasha nasini - Destroyer of the sin Om vAgadheesvaryai nama: ||66||
of Kali. 66. Vagadheeswari - Ruler of speech.
50
ao _;nd;yw nm ô67ô ao s;m[;Jyd;iyNyw nm ô77ô
Om jnAnadAyai nama: ||67|| Om sAmrAjyadAyinyai nama: ||77||
67. Jnanada - Bestower of knowledge. 77. Samrajya dayini - Bestower of Samrajya
(empire).
ao svRvd e ;Ntsv«
e ;yw nm ô68ô
Om sarvavedAntasamvedyAyai nama: ||68|| ao sv;Rqd
R ;}yw nm ô78ô
68. Sarva vedanta samvedya - To be known by Om sarvArthadAtryai nama: ||78||
all the Vedantas. 78. Sarvartha datri - Bestower of all desired
objects.
ao yogd;yw nm ô69ô
Om yOgadAyai nama: ||69|| ao siCcd;nNdip<yw nm ô79ô
69. Yogada - Bestower of Yoga. Om saccidAnandaroopiNyai nama: ||79||
79. Sat chi ananda rupini - Formed as existence,
ao in»wt
R ;yw nm ô70ô consciousness and bliss.
Om nirdvaitAyai nama: ||70||
ao srSvTyw nm ô80ô
70. Nirdvaita - Without duality.
Om sarasvatyai nama: ||80||
ao »wtvijRt;yw nm ô71ô 80. Saraswati - Presiding over knowledge.
Om dvaitavarjitayai nama: ||71||
71. Dvaitavarjita - Transcending duality. ao di=,;mUitRip<yw nm ô81ô
Om dakShiNAmoortiroopiNyai nama: ||81||
ao aÇ;d;yw nm ô72ô 81. Dakshinamurti rupini - In the form of
Om annadAyai nama: ||72|| Dakshinamurti.
72. Annada - Giver of food.
ao snk;idsm;r;?y;yw nm ô82ô
ao vsud;yw nm ô73ô Om sanakAdisamArAdhyAyai nama: ||82||
Om vasudAyai nama: ||73|| 82. Sanakadi samaradhya - Worshipped by
73. Vasuda - Bestower of wealth. Sanaka and others.
ao &;W;p;yw nm ô74ô
Om bhAshAroopAyai nama: ||74|| ao n;mp;r;y,p[It;yw nm ô83ô
74. Bhasha rupa - Formed as language. Om nAmapArAyaNapreetAyai nama: ||83||
83. Nama parayana prita - Pleased by the
ao su%;r;?y;yw nm ô75ô chanting of her names.
Om suKhArAdhyAyai nama: ||75||
75. Sukha aradhya - She is easy to worship.
ao imQy;jgdi/Î;n;yw nm ô84ô
ao r;jr;jeÂywR nm ô76ô Om mithyAjagadadhishTAnAyai nama: ||84||
Om rAjarAjeshwaryai nama: ||76|| 84. Mithya jagat adhishthana - Basis (support)
76. Raja Rajeswari - Overlord, or king of kings. of this illusory universe.
51
ao Svg;RpvgRd;yw nm ô85ô ao i=p[p[s;idNyw nm ô93ô
Om svargApavargadAyai nama: ||85|| Om kshipraprasAdinyai nama: ||93||
85. Swarga apavarghada - Bestower of heaven 93. Kshipra prasadini - Easily pleased and rewards
and liberation. quickly.
ao prmN]iv&eidNyw nm ô86ô ao ss;rp±inmRgÈsmu¸r,pi<@t;yw nm ô94ô

Om paramantravibhedinyai nama: ||86|| Om samsArapankanirmagnasamuddharaNa-
86. Para mantra vibhedini - Destroyer of inimical paNDitAyai nama: ||94||
mantras. 94. Samsara panka nirmagna samuddharana
pandita - Proficient in lifting up those sunk
ao sv;RNty;Rim<yw nm ô87ô in the mire of transmigratory life.
Om sarvAntaryAmiNyai nama: ||87||
ao /n/;Nyivvi/RNyw nm ô95ô
87. Sarvantaryamini - The inner force directing
Om dhanadhAnyavivardhinyai nama: ||95||
all actions.
95. Dhana dhanya vivardhini - Increases wealth
and food.
ao jNmmOTyujr;tPtjnivÀ;;iNtd;iyNyw nm ô88ô
Om janmamrutyujarAtaptajanaviShrAnti-
ao tÆvmqRSvip<yw nm ô96ô
dAyiNyai nama: ||88||
88. Janma mrutyu jara tapta jana visranti dayini - Om tattvamarthasvaroopiNyai nama: ||96||
Gives peace to persons consumed by birth, 96. Tattvamartha swarupini - The form of the
death and old age. meaning of That Thou Art.
ao sv;epR inWdudßùÏ;yw nm ô89ô ao sv;Rpi»inv;ir<yw nm ô97ô

Om sarvOpanishadudGushTAyai nama: ||89|| Om sarVapadvinivAriNyai nama: ||97||
89. Sarvopanishad Udgushta - Proclaimed by all 97. Sarvapat vinivarini - Wards off all dangers.
the Upanishads.
ao Sv&;vm/ur;yw nm ô98ô
ao lIl;ivg[h/;ir<yw nm ô90ô Om svabhAvamadhurAyai nama: ||98||
Om leelAvigrahadhAriNyai nama: ||90|| 98. Swabhava madhura - Of sweet nature.
90. Lila vigraha dharini - Embodies herself
sportively.
ao sd;tuÏ;yw nm ô99ô
ao aj;yw nm ô91ô Om sadAtushTAyai nama: ||99||
Om ajAyai nama: ||91|| 99. Sada tusta - Ever pleased.
91. Aja - Unborn.
ao /mRvi/RNyw nm ô100ô
ao =yivinmRu;yw nm ô92ô Om dharmavardhinyai nama: ||100||
Om kshayavinirmuktAyai nama: ||92|| 100. Dharma vardhini - One who increases
92. Kshaya vinirmukta - Devoid of decay. righteousness.
52
ao suv;isNyw nm ô101ô ao a_;n?v;NtdIipk;yw nm ô105ô
Om suvAsinyai nama ||101|| Om ajnAnadhvAntadeepikAyai nama: ||105||
101. Suvasini - Ever married. 105. Ajnana dhwanta dipika - The light that
dispels the darkness of ignorance.
ao suv;isNycRnp[It;yw nm ô102ô
Om suvAsinyarcanapreetAyai nama: ||102|| ao a;b;lgopividt;yw nm ô106ô
102. Suvasinyarchana preeta - Pleased by the Om aABAlagOpavidiytAyai nama: ||106||
worship of Suvasinis. 106. Aabala Gopa vidhita - Cognised even by
infants and cowherds.
ao v;izt;qRp[d;iyNyw nm ô103ô
Om vAnChiTArThapradAyinyai nama: ||103|| ao sv;RnuÌ´ðx;sn;yw nm ô107ô
103. Vanchitartha pradayini - Bestows the Om sarvAnullangyaSAsanAyai nama: ||107||
desired objects. 107. Sarva anullanghya sasana - Her commands
are never transgressed.
ao aVy;jk,;mUty R e nm ô104ô
Om avyAjakaruNAmoortaye nama: ||104|| ao lilt;iMbk;yw nm ô108ô
104. Avyaja karuna murti - Embodiment of Om lalitAmBikAyai nama: ||108||
impartial compassion. 108. Lalitambika - The Mother Lalita; playful.
From Tattvaloka
Q GOLDEN WORDS
P
IMPORTANCE OF RELIGION
· Regulation of activities, or, in other words, the directing of free-will into channels
least harmful and most beneficial to the aspirant, is the main function of religion.
· Religion is life itself and has to find expression in every aspect of it. The attitude
that religion is an interesting side aspect of life must go.
· Religion does not fetter mans free-will. It leaves him quite free to act but tells him
at the same time what is good for him and what is not. The responsibility is
entirely and solely his. You are the master of your destiny. It is for you to make it,
to better or to mar it. This is your privilege. This is your responsibility.
P Q
53
His Holiness
The Way to Liberation

Man thinks that it is just enough if he If he wishes to get this experience, it is
succeeds in life. But this understanding is not necessary to practice Self-enquiry and earn the
correct. However successful he is in material grace of the guru.
life, it will be of use only in this life, but not in
Therefore, no matter how busy a man is,
the life hereafter. Dharma alone will help him
he should strive everyday to devote at least
in the next world.
some time to learn Adhyatma and practice
Therefore, man should not waste his life contemplation (mananam).
in leading a material life, but should practice
If he does this regularly, both by the grace
Dharma. He should also devote time to
of the guru and the Lord, he will be fit for
contemplate on the Self. For, after all, the
moksha (liberation). May all people earn this
ultimate goal of man is to attain liberation.
merit and put their lives to good use!
Thus, enquiry into the Atman is very
essential. If he keeps up his practice, however
k;m ko/ lo& moh
little every day, he will get a samskara
TyKTv;Tm;n &;vy koh .
(tendency). Any amount of reading books or
hearing lectures will be of no avail if he does a;Tm_;nivhIn;mU!;Ste
not get any anubhava, or personal experience. pCyNte nrkingU!; ô
55
À;uit SmOit pur;,;n; a;ly k,;lymß

nmSte x;rde deiv k;XmIrpurv;isin
nm;im &gvTp;d xkr lokxkrmß
Tv;mh p[;qRye inTy iv«;d;n c deih me I salute the sacred feet of Sri Sankara, the abode of Srutis, Smrutis,
Prostrations to Mother Sarada, residing in Kashmir (sarvajna peetham) Puranas and of compassion, and who ever accomplishes the good for the world
I pray to Thee to give me knowledge
Design A&S Dizyn Printed in India at Gnanodaya Press, 213 Valluvarkottam High Road, Chennai - 34. Phone: 8256459, 8265750 E-mail [email protected]

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(My salutations to you, Oh, Mother Durga, who destroyed

Î Î jgdßgu x\±r;c;yR mh;sSq;nmß di=,;Mn;y Î x;rd;pI#mß Ô³re I

V.R. GOWRI SHANKAR, BE, DIISC, AMIMA,

September 25, 2001

Dear Sri Yegnasubramanian,

With kind regards,

Sri Chakra Upasana

Hail to the Daughter of the Mountain (Himalaya) with Beautiful tresses,

1. I worship constantly my mother, Saradamba 3. I constantly worship that Saradamba, my

suSAntam sudeham drugante kacAntAm jvalatkAntivahnim jaganmOhanAngeem

5. I worship my mother, Saradamba, who is 7. I pray to Saradamba, my mother, always. She

kur³e tur³e mOgNe d[e %geNd[e &v;M&ojne];jspUJym;n;

kurange turange mrugendre Khagendre bhavAmbhOjnetrAjasam-poojyamAnam

6. I pray to Saradamba, my mother, incessantly. 8. I always pray to that Saradamba, my mother,

The Sastras say that it is essential for k<# i&Tv; iviny;Rt*

It is essential for the soul to enter a body

expounded by Sruti and other texts. Everyone

p[;t Smr;im lilt;vdn;rivNd p[;tnRm;im lilt;cr,;rivNd'

prAta: smarAmi lalitAvadanAravindam prAtarnamAmi lalitAcaraNAravindam

prAtarvadAmi lalite tava punya nAma ya: SlOkapancakamidam lalitAmbikAyA:

Sankara, the World Teacher

DIVINE GROUP SEMI-DIVINE GROUP

JAGADGURUS Period of JAGADGURUS Period of

7. Sri Simhagiri 1038-1098 26. Sri Narasimha Bharati  VI 1663-1706

8. Sri Iswara Tirtha 1098-1146 27. Sri Sacchidananda Bharati  II 1706-1741

9. Sri Narasimha Tirtha 1146-1229 28. Sri Abhinava Sacchidananda

mantra yantra tantra

Panchadasakshari Sri Chakram Aikyanusandhanam

Glory of the Devi

Brahmanda Purana Markhandeya Purana

Lalitopakhyana Devi Mahatmyam

This section is known as Lalitopakhyana Madana-Kamesvara, and the wedding of the

1. pUvR &;g Purva Bhaga · vrp[d;nmß VarapradAnam (672 - 700)

· kvcmß Kavacham (50) 5. ¯Æ;r &;g Uttara Bhaga:

4. ¯Æ;m cir]mß Uttama Charitram jpödevIsUörhSy]yöp#n;Ntmß )

Recitation of Argala-stotram is believed to Day Parayana Navakshari Japa

remove all ills, Kilakam to fulfill wishes, and 1 Once 4,000

Kavacham for protection. 2 Twice 3,000

Salutations to the Devi, to the Mahadevi.

kalyANyai praNatAm vruddhyai nmo nmô14ö16

y; devI svR&UtWe uCz;y;pe, siSqt; . nmo nmô38ö40

nmStSywÚ nmStSywÚ nmStSyw yA devI sarvabhooteshu

y; devI svR&UtWe u x;iNtpe, siSqt; . yA devI sarvabhooteshu

y; devI svR&UtWe u À;¸;pe, siSqt; . yA devI sarvabhooteshu

Avoid Likes and Dislikes

This is what Bhagavan Sri Krishna says:

The Sastras declare that different actions bear different fruits. In

Lord Krishna says in the Gita.

aÀ;·y; hut dÆ; tpStPt kOt c ytß .

According to Him, action without sradha (Faith) will not give

x;S]Sy guv;KySy sTybu·ð;v/;r,; .

H.H. Jagadguru Sri Sri Bharti Tirtha Maha Swamiji

Cultivate Right Qualities

Avoid Insulting Others

Y;; devI svR &UteWu m;tOpe, siSqt; .

Î Î jgdßgu x\±r;c;yR mh;sSq;nmß di=,;Mn;y Î x;rd;pI#mß Ô³re I

kur³e tur³e mOgNe d[e %geNd[e &v;M&ojne];jspUJym;n;

The Sastras say that it is essential for k<# i&Tv; iviny;Rt*

p[;t Smr;im lilt;vdn;rivNd p[;tnRm;im lilt;cr,;rivNd'

7. Sri Simhagiri 1038-1098 26. Sri Narasimha Bharati VI 1663-1706

8. Sri Iswara Tirtha 1098-1146 27. Sri Sacchidananda Bharati II 1706-1741

1. pUvR &;g Purva Bhaga · vrp[d;nmß VarapradAnam (672 - 700)

· kvcmß Kavacham (50) 5. ¯Æ;r &;g Uttara Bhaga:

4. ¯Æ;m cir]mß Uttama Charitram jpödevIsUörhSy]yöp#n;Ntmß )

kalyANyai praNatAm vruddhyai nmo nmô14ö16

y; devI svR&UtWe uCz;y;pe, siSqt; . nmo nmô38ö40

y; devI svR&UtWe u x;iNtpe, siSqt; . yA devI sarvabhooteshu

y; devI svR&UtWe u À;¸;pe, siSqt; . yA devI sarvabhooteshu

aÀ;·y; hut dÆ; tpStPt kOt c ytß .

x;S]Sy guv;KySy sTybu·ð;v/;r,; .

m; k( /njny*vngvRmß . iviCz« iv_;nmh;isn; Sfu$

hrit inmeW;tß k;l svRmß ô &uñß+v;Tms;m[;Jysu% yqeÏmß ô

Likewise, a man who has valor and power mUl kOtyugSywttß

ao À;Im;]e nm ô1ô ao r;gmqNyw nm ô7ô

ao &y;ph;yw nm ô6ô ao lo&n;ixNyw nm ô13ô

ao &vn;ixNyw nm ô15ô ao sm;n;i/kvijRt;yw nm ô24ô

ao mOTyumqNyw nm ô16ô

ao mh;p;tkn;ixNyw nm ô29ô

ao p;vRTyw nm ô32ô ao pu<y;pu<yflp[d;yw nm ô41ô

ao anug[hd;yw nm ô37ô ao s«p[s;idNyw nm ô46ô

ao svRVy;i/p[xmNyw nm ô55ô

ao svRmOTyuinv;ir<yw nm ô56ô

ao kilkLmWn;ixNyw nm ô57ô

ao prmN]iv&eidNyw nm ô86ô ao ss;rp±inmRgÈsmu¸r,pi<@t;yw nm ô94ô

ao sv;epR inWdudß`uÏ;yw nm ô89ô ao sv;Rpi»inv;ir<yw nm ô97ô

À;uit SmOit pur;,;n; a;ly k,;lymß