Shiva Panchakshara Stotram

Lord Shiva represents the aspect of the Supreme Being that continuously dissolves to recreate the cyclic process of creation, preservation, dissolution and recreation of the universe. Lord Shiva is the foremost of the Hindu Trinity, the other two being Lord Brahma and Lord Vishnu.

Owing to His cosmic activity of dissolution and recreation, the world's destruction has been erroneously associated with Lord Shiva. This difficulty arises when people fail to grasp the true significance of His cosmic role. The creation sustains itself by a delicate balance between the opposing forces of good and evil. When this balance is disturbed and sustenance of life becomes impossible, Lord Shiva dissolves the universe for creation of the next cycle so that the unliberated souls will have another opportunity to liberate themselves from bondage with the physical world. Thus, Lord Shiva protects the souls from pain and suffering that would be caused by a dysfunctional universe. In analogous cyclic processes, winter is essential for spring to appear and the night is necessary for the morning to follow. To further illustrate, a goldsmith does not destroy gold when he melts old irreparable golden jewellery to create beautiful new ornaments.

Lord Shiva is the Lord of mercy and compassion. He protects devotees from evil forces such as lust, greed, and anger. He grants boons, bestows grace and awakens wisdom in His devotees. The symbolism discussed below includes major symbols that are common to all pictures and images of Shiva venerated by Hindus. Since the tasks of Lord Shiva are numerous, He cannot be symbolized in one form. For this reason the images of Shiva vary significantly in their symbolism.

The unclad body covered with ashes: The unclad body symbolizes the transcendental aspect of the Lord. Since most things reduce to ashes when burned, ashes symbolize the physical universe. The ashes on the unclad body of the Lord signify that Shiva is the source of the entire universe which emanates from Him, but He transcends the physical phenomena and is not affected by it.

Matted locks: Lord Shiva is the Master of yoga. The three matted locks on the head of the Lord convey the idea that integration of the physical, mental and spiritual energies is the ideal of yoga.

Ganga: Ganga (river Ganges) is associated with Hindu mythology and is the most sacred river of Hindus. According to tradition, one who bathes in Ganga (revered as Mother Ganga) in accordance with traditional rites and ceremonies on religious occasions in combination with certain astrological events, is freed from sin and attains knowledge, purity and peace. Ganga, symbolically represented on the head of the Lord by a female (Mother Ganga) with a jet of water emanating from her mouth and falling on the ground, signifies that the Lord destroys sin, removes ignorance, and bestows knowledge, purity and peace on the devotees.

The crescent moon: Is shown on the side of the Lord's head as an ornament, and not as an integral part of His countenance. The waxing and waning phenomenon of the moon symbolizes the time cycle through which creation evolves from the beginning to the end. Since the Lord is the Eternal Reality, He is beyond time. Thus, the crescent moon is only one of His ornaments, and not an integral part of Him.

Three eyes: Lord Shiva, also called Tryambaka Deva (literally, "three-eyed Lord") or Trolochana, is depicted as having three eyes: the sun is His right eye, the moon the left eye and fire the third eye. The two eyes on the right and left indicate His activity in the physical world. The third eye in the center of the forehead symbolizes spiritual knowledge and power, and is thus called the eye of wisdom or knowledge. Like fire, the powerful gaze of Shiva's third eye annihilates evil, and thus the evil-doers fear His third eye.

Half-open eyes: When the Lord opens His eyes, a new cycle of creation emerges and when He closes them, the universe dissolves for creation of the next cycle. The half-open eyes convey the idea that creation is going through cyclic process, with no beginning and no end. Lord Shiva is the Master of Yoga, as He uses His yogic power to project the universe from Himself. The half-open eyes also symbolize His yogic posture.

Kundalas (two ear rings): Two Kundalas, Alakshya (meaning "which cannot be shown by any sign") and Niranjan (meaning "which cannot be seen by mortal eyes") in the ears of the Lord signify that He is beyond ordinary perception. Since the kundala in the left ear of the Lord is of the type used by women and the one in His right ear is of the type used by men, these Kundalas also symbolize the Shiva and Shakti (male and female) principle of creation.

Snake around the neck: Sages have used snakes to symbolize the yogic power of Lord Shiva with which He dissolves and recreates the universe. Like a yogi, a snake hoards nothing, carries nothing, builds nothing, lives on air alone for a long time, and lives in mountains and forests. The venom of a snake, therefore, symbolizes the yogic power.

A snake (Vasuki): Is shown curled three times around the neck of the Lord and is looking towards His right side. The three coils of the snake symbolize the past, present and future - time in cycles. The Lord wearing the curled snake like an ornament signifies that creation proceeds in cycles and is time dependent, but the Lord Himself transcends time. The right side of the body symbolizes the human activities based upon knowledge, reason and logic. The snake looking towards the right side of the Lord signifies that the Lord's eternal laws of reason and justice preserve natural order in the universe.

Rudraksha necklace: Rudra is another name of Shiva. Rudra also means "strict or uncompromising" and aksha means "eye." Rudraksha necklace worn by the Lord illustrates that He uses His cosmic laws firmly - without compromise - to maintain law and order in the universe. The necklace has 108 beads which symbolize the elements used in the creation of the world.

Varda Mudra: The Lord's right hand is shown in a boon - bestowing and blessing pose. As stated earlier, Lord Shiva annihilates evil, grants boons, bestows grace, destroys ignorance, and awakens wisdom in His devotees.

Trident (Trisulam): A three-pronged trident shown adjacent to the Lord symbolizes His three fundamental powers (shakti) of will (iccha), action (kriya) and knowledge (jnana). The trident also symbolizes the Lord's power to destroy evil and ignorance.

Drum: A small drum with two sides separated from each other by a thin neck-like structure symbolizes the two utterly dissimilar states of existence, unmanifest and manifest. When a damaru is vibrated, it produces dissimilar sounds which are fused together by resonance to create a sound. The sound thus produced symbolizes Nada, the cosmic sound of AUM, which can be heard during deep meditation. According to Hindu scriptures, Nada is the source of creation.

Kamandalam: A water pot (Kamandalam) made from a dry pumpkin contains nectar and is shown on the ground next to Shiva. The process of making Kamandalu has deep spiritual significance. A ripe pumpkin is plucked from a plant, its fruit is removed and the shell is cleaned for containing the nectar. In the same way, an individual must break away from attachment to the physical world and clean his inner self of egoistic desires in order to experience the bliss of the Self, symbolized by the nectar in the Kamandalu.

Nandi: The bull is associated with Shiva and is said to be His vehicle. The bull symbolizes both power and ignorance. Lord Shiva's use of the bull as a vehicle conveys the idea that He removes ignorance and bestows power of wisdom on His devotees. The bull is called Vrisha in Sanskrit. Vrisha also means dharma (righteousness). Thus a bull shown next to Shiva also indicates that He is the etemal companion of righteousness.

Tiger skin: A tiger skin symbolizes potential energy. Lord Shiva, sitting on or wearing a tiger skin, illustrates the idea that He is the source of the creative energy that remains in potential form during the dissolution state of the universe. Of His own Divine Will, the Lord activates the potential form of the creative energy to project the universe in endless cycles.

Cremation ground: Shiva sitting in the cremation ground signifies that He is the controller of death in the physical world. Since birth and death are cyclic, controlling one implies controlling the other. Thus, Lord Shiva is revered as the ultimate controller of birth and death in the phenomenal world.

naagEndrahaaraaya trilOchanaaya

bhasmaangaraagaaya mahESvaraaya |

nityaaya Suddhaaya digambaraaya

tasmai "na" kaaraaya namaH Sivaaya ||

I offer my humble salutations to Lord Mahesvara - who has a garland of serpents around the neck; who has three eyes; whose body is covered with ash (vibhuti); who is eternal; who is pure; who has the entire sky as His dress and who is embodies as the first letter Na.

mandaakinee salila chandana charchitaaya

nandeeSvara pramathanaatha mahESvaraaya |

mandaara mukhya bahupuShpa supoojitaaya

tasmai "ma" kaaraaya namaH Sivaaya ||

I bow to Lord Mahesvara, who is embodied as Makaara (letter Ma), whose body is anointed with holy waters from the river Ganges and sandal paste, who is the sovereign king of the Pramatha Ganas and who is adorned with innumerable divine flowers such as Mandaara.

Sivaaya gauree vadanaabja bRunda

sooryaaya dakShaadhvara naaSakaaya |

Sree neelakaNThaaya vRuShabhadhvajaaya

tasmai "Si" kaaraaya namaH Sivaaya ||

I offer my salutations to Lord Shiva, who is the resplendent sun for mother Gauri's lotus face (sun causes the lotus flower to open up and bloom; Lord Shiva makes mother Gauri's face bloom), who is the destroyer of Daksha's sacrificial ritual, who is the blue necked Lord (due to the Haalahala poison which He agreed to consume), whose banner bears the emblem of a bull and who is embodied as the letter Shi.

vaSiShTha kumbhOdbhava gautamaarya

muneendra dEvaarchita SEkharaaya |

chandraarka vaiSvaanara lOchanaaya

tasmai "va" kaaraaya namaH Sivaaya ||

I prostrate before the God of Gods, who is worshipped and prayed to by great sages such as Vashishta, Agastya and Gautama, whose eyes are sun, moon and the fire and who is embodied as Vakaara (letter Va).

yagnya svaroopaaya jaTaadharaaya

pinaaka hastaaya sanaatanaaya |

divyaaya dEvaaya digambaraaya

tasmai "ya" kaaraaya namaH Sivaaya ||

Prostrations to the sacred Lord who is the Yaksa incarnate, whose hair is long and matted, who  holds Pinaaka (trident) in His hand, who has the entire sky as His attire and who is embodied as the letter Ya.

panchaakSharamidam puNyam yaH paThEcChiva sannidhau |

SivalOkamavaapnOti SivEna saha mOdatE ||

Whoever repeats this prayer composed with the five holy letters before Lord Shiva, attains that supreme abode of His and enjoys eternal bliss.

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Shiva panchakshara Stotram in Sanskrit with meaning in PDF format
Shiva panchakshara Stotram in Telugu with meaning in PDF format
Shiva panchakshara Stotram in English with meaning in PDF format
Shiva panchakshara Stotram MP3

Durga Suktam

Durga Suktam is a hymn sung in praise of Goddess Durga, but appears to praise  Agni instead . After a bit of searching on the internet I found this explanation:

The creation of cosmos was the product of Sopadhika Parabrahman (Purusha with Prakriti). The principle that has its origin from Sopadhika Brahman and cause of Evolution of Cosmos is called with the name Hiranyagarbha. Agni is an aspect of Hiranyagarbha. From this Agni, rest of the gods have originated. This Agni eventually became Chaturmukha Brahma and created the cosmos. Entire Veda extols this Agni as Jatavedas (from whom Vedas or Jnana finds its source). This Jatavedas is the remover of all afflictions and giver of Supreme Knowledge. Jatavedas or Agni who is the remover of Afflictions is called Durg (masculine) and Durga (as feminine) (Durga durgaarthi nasini). Both are Sopadhika Brahama. It is this Agni in feminine form that is worshipped as Durga.

Jatavedase sunavama soma marathee yatho nidhahadhi veda,

Sa na parshadathi durgani viswa naaveva sindhum durithathyagni. 1

We offer Soma to Jaatavedas (Agni).May he, the all-knowing annihilate our enemies. May the divine fire Agni protect us from all obstacles and evils and lead us out of all perils like a boatman who takes people across the ocean.

   Thaam agni varnaam thapasa jwalanthim vairochanim karma phaleshu jushtam,          

Durgam devim saranamaham prapadhye, sutharasi tharase nama. 2

I take refuge in the Divine mother Durga who shines like fire due to her penance (tapas). Who is the consort of Virochana (the Supreme Being) and bestower of fruits of actions. Obeisance to Thee who helps us cross the ocean of (our) difficulties.

Agne thwam paaraya navyo asmaan swasthibhirathi durgani viswa,

Pushscha prithwi bahula na urvee bhava thokaaya thanayaya shamyoh. 3

O Agni, thou are worthy of praise, for by novel methods you help us cross the difficulties. May our land on this earth become extensive, May the land for growing crops become large. Make our children and their children happy.

Vishvaani no durghaa jathaveda sindhunaa nava durithathi parshi,

Agne athrivan manasaa grina no asmakam bodhayithwa thanoo naam. 4

O Jaatavedas (Agni) who art the destroyer of all sins, take us beyond all evil and obstacles like a boatman who ferries people across the river. O Agni, may you be a careful protector of our bodies like Atri who is always concerned with the safety and welfare of all beings.

Pruthana jitham saha mana mugram agnim huvema paramath sadhasthath,

Sa na parshadathi durgani viswa kshamaddhevo athi durithatyagni. 5

Let us invoke from the highest places, the Agni who is powerful and invincible, the vanquisher of our enemies. May that Agni protect us against all obstacles and evils.

Prathnoshika meedyo adhvareshu sanacha hota navyascha sadhsi,

Swacha agne piprayaswa asmabhyam cha soubhahya maya jaswa. 6

O Agni, praised in sacrifices thou always increase our happiness. Thou are the ancient and the new invoker at sacrifices. O Agni, make thyself happy and grant us prosperity from all sides.

Gobhir jushta mayujo nishithktham thavendra vishnor anusancharema,

Naa kasya prushtam abhisamvasaano vaishnavim loka iha madhayantham. 7

Oh all pervasive God, you are pure without sin or sorrow, We always follow you to attain riches and to attain that all–pervasive God in the female form, Vaishnavi , we may have devotion towards her. May the Gods who live in the highest region bless us to attain that absolute truth.

OM Kaathyayanaaya vidhmahe Kanyakoumari dheemahi

Thanno Durgi prachodayaath

We are trying to know the true nature of Kaathyayani, for that we worship her in the form of KanyaKumari, may Durga propel us into good deeds and guide us.

OM Shanti Shanti Shanti

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Download Durga Suktam in Sanskrit with meaning PDF Format
Download Durga Suktam in Telugu with meaning PDF Format
Download Durga Suktam in English with meaning PDF Format

Download Durga Suktam MP3 

Purusha Suktam

Purusha sukta/sookta (puruSha sūkta) is hymn 10.90 of the Rigveda, dedicated to the Purusha, the "Cosmic Being". The Suktam consists of 24 verses with the first 18 mantras designated as the Purva-narayana, and the later portion termed as the Uttara-narayana.
Purusha is described as a primeval gigantic man, from whose body the world and the varnas (castes) are built. He is described as having a thousand heads and a thousand feet. He emanated Viraj, the female creative principle, from which he is reborn in turn before the world was made out of his parts.
In the sacrifice of Purusha, the Vedic chants were first created. The horses and cows were born, the Brahmins (Learned men) were made from Purusha's mouth, the Kshatriyas (Men with strength) from his arms, the Vaishyas (Men with business acumen)from his thighs, and the Shudras (Men who Work) from his feet.The Moon was born from his mind, the Sun from his eyes, the heavens from his skull. Indra and Agni emerged from his mouth.
The Vedantic interpretation take the suktam to allegorize the principles of approaching (upasana), knowledge (jnana), devotion (bhakti), and rituals and duties (dharma and karma).

Peace Invocation

Om taccham yoravrini mahe

ghatun yajnaya

ghatun yajnapataye

daivi svastirastu naha

svastir manushebhyaha

urdhvam jigatu bheshajam

sham no astu dvipade

sham chatushpade

Om shantih shantih shantihi

Meaning: We worship and pray to the Supreme Lord for the welfare of all beings. May all miseries and shortcomings leave us forever so that we may always sing for the Lord during the holy fire ceremonies. May all medicinal herbs grow in potency so that all diseases may be cured. May the gods rain peace on us. May all the two-legged creatures be happy, and may all the four-legged creatures also be happy. May there be peace in the hearts of all beings in all realms.

Om sahasra shirsha purushaha

sahasrakshas sahasrapat

sa bhumim vishvato vritva

atyatishthad dhashangulam

Meaning: Thousand-headed is the Purusha, thousand-eyed and thousand-legged. Enveloping the earth from all sides, He transcends it by ten fingers’ length.

*The Supreme embodiment exists through every mind, every eye and is working through every limb.  He exists pervading whole universe.

purusha evedagam sarvam

yadbhutam yaccha bhavyam

utamritatva syeshanaha

yadanne natirohati

Meaning: All this (manifestation) is the Purusha alone— whatever was and whateve will be. He is the Lord of Immortality, for He transcends all in His Form as food.

*Creation feeds on itself. It requires food to grow, to flourish. What is food but other life? Life feeds on life, be it plant, or animal life. This is why we say the world grows on food, the world is full of food (annamayam jagat). All that is hidden in creation, and all that emerges, to show itself and be food, all this is purusha. He sustains creation as food.

etavanasya mahima

ato jyayagamshcha purushaha

padosya vishva bhutani

tripadasya mritam divi

Meaning: Such is His Glory, but greater still is the Purusha. One-fourth of Him all beings are, (while) three-fourth of Him rises above as the Immortal Being.

*This world of name and form (nAma-rUpa-bheda- jagat) is but one part of Purusha. Sat (truth), cit (being) and Ananda (bliss) are the other three parts, that rest in Narayana alone, and are eternal in him. As Sri Krishna says in the Gita (10-42), ma eka amSena sthito jagat -- By a fraction of my yogic powers alone I sustain this world. And he is the one whose sport is this world, who sports without distinction of name or form. (rUpa nAma vibhedena jagat krIdati yo yathA).

tripadurdhva udaitpurushaha

padosyeha bhavatpunaha

tato vishvajya kramat

sashana ashane abhi

 

Meaning: Three parts of the Purusha rise above all creations, one part of his is manifested again and again as this creation.Then He pervades this universe as the conscious as well as the unconscious ( comprising a variety of sentient and insentient objects , the living and non-living)

*The Purusha looms above all creation. He is filled with grace and all joy, knowledge, and goodness. He is eternal, and the basis of all. The world's sustenance is but his sport. His joy is himself, as he is all. 

tasmad viradajayata

virajo adhi purushah

sa jato atyarichyata

pashchad bhumimatho puraha

Meaning: From Him (the Adipurusha or original Supreme Being) was born the Virat (or Virat Purusha, the immense universal form) and in this Cosmic body the Omnipresent manifested himself as purusha (or being, Brahma). Having manifested  Himself, he multiplied and appeared as all diversity and then as this Earth and this body (the living beings)

*From Purusha came forth the universe. The creative aspect of his, Brahma, came forth, and grew to include everything in himself. This is why the universe is called ``bramhAnda'', the egg/sphere of Brahma. ``BramhAnda'' is also an adjective indicating magnitude.

What did this Brahma do after he was born? He grows very large after being born (sa jAto atyaricyata). And then (pascAt) he (sa) creates the earth (bhUmim) and then (ata), (pura) -- cities -- bodies for creatures to live in. ``virAt vyaktRkto deva-tiryag-manushyAdi rUpo 'bhUt''. He became large and became the bodies, or gave form to devas, animals (tiryak) and humans.

yatpurushena havisha

deva yajnam atanvata

vasanto asyasidajyam

grishma idhmash sharaddhavihi

Meaning: When (there being no external material other than the Purusha) the Devas performed a universal sacrifice, with the Purusha Himself as the sacred offering, the Vasantha (spring season) became the ajya (ghee /clarified butter), Grishma (Summer) the idhma (pieces of wood/fuel), Sharad (autumn) the havis (oblation).

*Clarified butter, or ghee, is what is poured on the fire to make it burn brighter. The fire of course, is an essential part of any sacrifice. Fire is what speeds betweeen heaven and earth carrying the food of sacrificial havis offerings to the gods. Spring brightens creation as the ghee brightens fire. Samit (palAS, flame of the forest) twigs are fed to the fire, to make it hotter -- these samit brands are Summer. Autumn with its brilliant hues was offered into the fire as havis.

saptasyasan paridhayaha

trissapta samidhah kritaha

deva yadjajnam tanvanaha

abadhnan purusham pashum

Meaning: For this yajna (sacrifice or spiritual ceremony) there were seven paridhis (fuel pieces serving as borders). And, twenty-one items were made the samit or sacrificial fuel sticks. The devas as the performers of this yajna , tied the purusha (himself) as the pashu (sacrificial animal).

Note: The seven enclosing sticks refer to the 5 elements (earth, water, fire, wind, and sky), plus day and night. Twenty-one fuel sticks refer to the 5 sense organs (eye, nose, mouth, ear and skin), plus 5 vital breaths (prANa, a-pA-na, vyA-na, u-dA-na, and sa-mA-na), plus 5 organs of work (hands, legs, genitals, two excretory organs), plus 4 feelings of the mind (a-ntaH-ka-ra-Nam viz manas , buddhi,chitta, ahamkara), plus dha-rma and a-dha-rma. Interestingly, we lead our own life-ya-jN~a.

*The sRshTi yajna was Purusha's alone. He was havirbhokta, he who enjoys/eats the havis -- burnt offerings to the fire. His senses were the devas, the gods, who were the ritvik-priests of this sacrifice. Nothing but himself existed to sacrifice. And so he sacrificed himself (purusheNa havisha as the offering into the creative fires of his heart. A sacrifice of his self to himself, for what or who  existed but he? So the devas bound Brahma as the beast of sacrifice, and made ready for the rite.

tam yajnam barhishipraukshan

purusham jatamagrataha

tena deva ayajantaha

sadhya rishayashchaye

Meaning: They set up for sacrifice the Purusha as the object of their meditation-Him, firstborn of all was sanctified(sprinkled with holy water) on the sacrificial bed of straw (ba-rhi-SHi).By this means (devA RshayaS ca) did the Achievers, seers and the gods performed sacrifice (ayajanta).

tasmad yajnat sarvahutaha

sambhritam vrishadajyam

pashugamstya gashchakre

vayavyan aranyan gramashcaye

Meaning: From that yajna called Sarvahut was produced the prshad-Ajyam - ghee mixed with yogurt.From this (prshad-Ajyam) were created beasts (pashoon), (vAyavyAn) denizens of the air, (AraNyAn) denizens of the woods, (grAmyAn) and denizens of the villages.

tasmad yajnat sarvahutaha

richassamani jijignire

chandhagamsi jijignire tasmat

yajus tasmad ajayata

Meaning: From that Sarvahuta yajna wherein the Cosmic Being was Himself the oblation, were born the riks (the mantras of the Rig-veda) and the samans (the mantras of the Sama-veda). From that (yajna) the metres (like Gayatri) were born. From that (yajna again) the yajus (the Yajur-veda) was born.

 

tasmadashva ajayata

ye ke cobhaya dataha

gavo ha jijignire tasmat

tasmad jnata ajavayaha

Meaning: From that (yajna) were born horses and beings with two rows of teeth. From that were born cattle. From that (again) were born goats and sheep.

yatpurusham vyadadhuhu

kadhita vyakalpayan

mukham kimasya kau bahu

kavuru padavuchayate

Meaning:  (Now some questions are raised by the sages) When the gods decided to (mentally) sacrifice the Viratpurusha (and produce further creation), in how many ways did they do it? What became of his face or mouth? What became of his two arms? What became of His two thighs? What were (the products of) the two feet called?

brahmanosya mukhamasit

bahu rajanyah kritaha

uru tadasya yadvaishyaha

padhyagam shudro ajayata

Meaning: His face(or the mouth) became brAhmaNas, form his arms came the rAjanya -the Kings. What were his thighs were made into vaishya - the merchants, and from his feet were the shoodras - servants born.

*Brahmana representing head (face and mouth) - power of thought and discrimination. Kshatriya representing His arms - power of protection and preservation. Vaishya representing the thighs - power of acquisition and distribution and Shudra represent feet - power of support and movement of the Supreme person

chandrama manaso jataha

chakshoh suryo ajayata

mukhad indrash chagnishcha

pranadvayur ajayata

Meaning: The Moon (symbol of the mind) was born from His (cosmic) mind; the Sun (symbol of self and consciousness) was born from His eyes. Indra (power of grasping and activity) and Agni (will-force) came from His mouth; from His vital energy (breath) air was born.

nabhya asidanta riksham

shirshno dyauh samavartata

padhyam bhumirdishash shrotrat

tada lokagamm akalpayan

Meaning: From his navel was produced the Space (antariksham),from His head the Heaven (Dhyuloka) was established.From His feet the Earth (Bhoomi) and his ears the directions(Dishas).Thus they constituted the worlds by mere intent (Sankalpa).

vedahametam purusham mahantam

adityavarnam tamasastu pare

sarvani rupani vichitya dhiraha

namani kritva abhivadan yadaste

Meaning: "I Know (through intuitive experience) that valorous purusha who is and who has materialized all forms and made all names and maintains all of these , that glorious purusha is beyond darkness and is brillinat like the sun."

dhata purastadya mudajahara

shakrah pravidvan pradishashcha tasraha

tamevam vidvan amrita iha bhavati

nanyah pantha ayanaya vidyate

 

Meaning: Realizing the Purusha thus, whom Brahma (the creator) and Indra (who is well versed in all matters) have (also) glorified earlier, one will be liberated in this very life. There is no other way (for liberation) indeed.

*The Purusha is manifested by the chanting of this mantra, to who chants this, in their hearts. This is the beginning - of the world, of contemplation of the worlds, of knowledge. In this knowledge, in knowing this by the heart, by the soul, is the beginning of liberation. To know of no other way but this reflects mahAvishvAsa - great faith.

yajnena yajnam ayajanta devaha

tani dharmani pradhamanyasan

te ha nakam mahimanas sacante

yatra purve sadhyah santi devaha

 

Meaning: Gods performed yajna offering yajna to yajna itself. Those were the first acts of Dha-rma. By doing so, they attained the glory of heaven just as the sAdhyAs and gods in the past.

adbhyas sambhutah prithivyai rasacca

vishvakarmanas samavartatadhi

tasya tvashta vidadhad rupameti

tatpurushasya vishvamajanamagre

Meaning: The Viratpurusha manifested Himself from out of (the all-pervading) water as also the essence of the element of earth. This Viratpurusha was born out of the greatness of the Paramapurusha, the Creator. The (Paramapurusha, known as) Tvashta engaged Himself in the act of creating (the fourteen planetary systems), (which form of the expanded) figure (of the Viratpurusha). (Thus) the entire creation (related to the Viratpurusha) came into existence in the very beginning of creation.

vedahametam purusham mahantam

adityavarnam tamasah parastat

tamevam vidvan amrita iha bhavati

nanyah pantha vidyate'yanaya

Meaning: I have realized the supreme Purusha, brilliant as the Solar hue and beyond the veil of darkness (Maya). Knowing him thus, one will be liberated in this very life. There is no other way (for liberation) indeed.

prajapatishcharati garbhe antaha

ajayamano bahudha vijayate

tasya dhirah parijananti yonim

marichinam padamicchanti vedhasaha

Meaning: As Prajapati, the Lord of his subjects he live inside the cosmic womb. (Though) Unborn He takes birth in a variety of ways.The wise ones know His (real nature) as the origin (of the universe).The creators and the knowers desirous of attaining the postition of sages like Mareechi workship Him.

yo devebhya atapati

yo devanam purohitaha

purvo yo devebhyo jataha

namo ruchaya brahmaye

Meaning: Salutations to the self-luminous Brahman, who shines as divinity in the Gods, who is their preeminent master and who was born even before them.

rucham brahmam janayantaha

deva agre tadabruvan

yastvaivam brahmano vidyat

tasya deva asanvashe

Meaning: This essence of Brahman, the Gods realized early on and said: Whoever realizes the Brahman, they will have control over the Gods.

hrishcha te lakshmishcha patnyau

ahoratre parshve

nakshatrani rupam

ashvinau vyattam

ishtam manishana

amun manishana

sarvam manishana

Meaning: O Purusha! The goddesses Hri (Dignity) and Sri (Lakshmi, wealth) are Your consorts. Day and night are Your lateral limbs. The stars are Your form. The Ashvins are your widely opened (mouth). (O Purusha) fulfill our desire for self-knowledge as also our desire for the enjoyments of this world (like longevity, cows, and horses). Give us all that we need.

Om shanti shanti shantihi

Om, let there be peace, peace, peace.

Download Links:

Purusha Suktam in Sanskrit with meaning PDF Format
Purusha Suktam in English with meaning PDF Format
Purusha Suktam in Telugu with meaning PDF Format
Purusha Suktam MP3

Sri Suktam

Sri Sukta, also called Sri Suktam, is a Sanskrit devotional hymn (set of slokas) revering Sri or Lakshmi, the Hindu goddess of wealth, prosperity and fertility. Sri sukta is recited, with a strict adherence to the vedic meter, to invoke the goddess' blessings.

The Sri sukta describes Sri as glorious, ornamented, royal, lustrous as gold, and radiant as fire, moon and the sun. She is addressed as the bestower of fame, bounty and abundance in the form of gold, cattle, horses and food; and entreated to banish her sister alakshmi (misfortune), who is associated with need, hunger, thirst and poverty. The hymn also associates Sri with (agrarian) fertility and she is described as the mother of Kardama (mud), moist, perceptible through odour, dwelling in cowdung and producing abundant harvest.

The Sri Sukta uses the motifs of lotus (padma or kamala) and elephant (gaja) - symbols that are consistently linked with the goddess Sri-Lakshmi in later references. The lotus is thought to be symbolic of purity, beauty, spiritual power, life, fertility, growth or, in Tantra, the entire created universe. It is a recurring motif in Hindu literature and a lotus growing from Vishnu's navel is said to mark the beginning of a new cosmic creation. The elephants are symbolic of royalty and, in Hindu mythology, are also related with cloud and rain; they thus reinforce Sri-Lakshmi's stature as the goddess of abundance and fertility.

Sree Sooktam

Hiraņya varnám hariņīm suvarna-rajata-srajám

Chandrám hiranmayīm lakshmīm jatavedo ma avaha|(1)

Tám ma ávaha játavedo lakśhmīm anapa gáminīm

Yasyám hiraņyam vindeyam gám aśvam puruśhán aham|| (2)

Meaning: Invoke for me, O Agni, the Goddess Lakshmi, who shines like gold, yellow in hue, wearing gold and silver garlands, blooming like the moon, the embodiment of wealth. O Agni! Invoke for me that unfailing Lakshmi, being blessed by whom I shall win wealth, cattle, horses and men.

Aśhwa-pūrvám ratha-madhyám hasti náda prabódhiním

Śhriyam devím upahvaye śhrír ma devír jushatám| (3)

Kám sósmitám hiranya prákárám árdrám jvalantím triptám tarpayantím

Padme sthitám padma-varnám támihópahvaye śhriyam|| (4)

Meaning: I invoke Shri (Lakshmi), who has a line of horses in front of her, a series of chariots in the middle, who is being awakened by the trumpeting of elephants, who is divinely resplendent. May that divine Lakshmi grace me. I hereby invoke that Shri (Lakshmi) who is an embodiment of Absolute Bliss; who is of pleasant smile on her face; whose lustre is like that of burnished gold; who is wet, as it were, (just from the milky ocean), who is blazing with splendour, and is the embodiment of the fulfilment of all wishes; who satisfies the desires of her votaries; who is seated on the lotus and is beautiful like the lotus.

Chandrám prabhásám yaśhasá jvalantím śhriyam lóke deva justám udárám

Tám padminim-ím saranam aham prapadye' alakshmír me naśyatám tvám vrne| (5)

 Ǎditya varne tapasó dhijátó vanaspatis tava vrikshó' tha bilvah

 Tasya phalani tapsá nudantu mayántaráyás cha báhya alakshmíh|| (6)

Meaning: For shelter in this world, I resort to that Lakshmi who is beautiful like the moon, who shines bright, who is blazing with renown, who is adored (even) by the gods, who is highly magnanimous, and grand like the lotus. May my misfortunes perish. I surrender myself to Thee. O Thou, resplendent like the Sun! By Thy power and glory have the plants, (like) the bael tree, grown up. May the fruits thereof destroy through Thy Grace all inauspiciousness rising from the inner organs and ignorance as well as from the outer senses.

Upaitu mám deva-sakah kírtis cha maniná saha

Prádūr bhūtó' smi rashtre' smin kírtim riddhim dadátu me| (7)

Kshut pipásá-amalám jyesthám alakshmím náshayámy aham

Abhūtim asamriddhim cha sarván nirnuda me grihat|| (8)

Meaning: O Lakshmi! I am born in this country with the heritage of wealth. May the friend of the Lord Siva (Kubera) and Kirti (fame) come to me. May these (having taken their abode with me) bestow on me fame and prosperity. I shall destroy the elder sister of Lakshmi, the embodiment of inauspiciousness and such evil as hunger, thirst, and the like. O Lakshmi! Drive out from my abode all misfortune and poverty.

Gandha dvárám durá dharşhám nitya-pushtám karíshiním

Iśhvarígm sarva bhūtánám tám ihó pahvaye śhriyam| (9)

Manasah kámam ákūtím vácah satyam ashímahi

Paśhūnágm rūpam annasya mayi śríh shrayatám yaśhah|| (10) 

Meaning: I invoke hereby that Lakshmi (Shri), whose (main) avenue of perception is the odoriferous sense (i.e., who abides mainly in cows); who is incapable of defeat or threat from anyone; who is ever healthy (with such virtuous qualities as truth); whose grace is seen abundantly in the refuse of cows (the cows being sacred); and who is supreme over all created beings. O Lakshmi! May we obtain and enjoy the fulfilment of our desires and our volitions, the veracity of our speech, the wealth of cattle, the abundance of varieties of food to eat! May prosperity and fame reside in me (thy devotee)!

Kardamená praja-bhūtá mayi sambhava kardama

Śriyam vásaya me kule mátaram padma-máliním| (11)

Ǎpah srijantu snigdháni chiklíta vasa me grihe

Nicha devím mátaram śhriyam vásaya me kule|| (12)

Meaning : Lakshmi! You have progeny in Kardama. (Hence) O Kardama, may you reside in me. Make Mother Shri with garlands of lotuses, to have Her abode in my (ancestral) line. May the (holy) waters create friendship (they being of an adhesive nature). O Chiklita (Progeny of Shri), reside in my home; and arrange to make Divine Mother Shri to stay in my lineage!

Ardám pushkariním pushtim pingalám padma máliním

Chandrám hiran-mayím lakshmím játavedó ma ávaha| (13)

Ǎrdhám yah kariním yashtim suvarnám hema-máliním

Sūryám hiran-mayím lakshmím játavedó ma ávaha|| (14)

Meaning: Invoke for me, O Agni, Lakshmi who shines like gold, is brilliant like the sun, who is powerfully fragrant, who wields the rod of suzerainty, who is of the form of supreme rulership, who is radiant with ornaments and is the goddess of wealth. Invoke for me, O Agni, the Goddess Lakshmi who shines like gold, blooms like the moon, who is fresh with anointment (of fragrant scent), who is adorned with the lotuses (lifted up by celestial elephants in the act of worship), who is the presiding deity of nourishment, who is yellow in colour, and who wears garlands of lotuses.

Tám ma ávaha játevedó lakshmím anapa gáminím yasyám

Hiranyam prabhūtam gávó dásyó aśván vindeyam purushan aham|| (15) 

Meaning: Invoke for me, O Agni, that Goddess Lakshmi who is ever unfailing, being blessed by whom I shall win wealth in plenty, cattle, servants, horses, and men.

Om mahá-devyai cha vidmahe, vishnu-patnaiya cha dhímahi

Tanno Lakshmíh prachódayát || (16)

Meaning: We commune ourselves with the Great Goddess, and meditate on the Consort of Vishnu. May that Lakshmi direct us (to the Great Goal).

Om Santih Santih Santihi

Meaning: Om. May there be Peace, Peace, Peace.

Download Links:
Sri Suktam in Sanskrit with meaning PDF format
Sri Suktam in Telugu with meaning PDF format
Sri Suktam in English with meaning PDF format
Sri Suktam MP3