A personal sādhanā chart — the dinacharya of fifteen daily prayers, the weekly habits that hold the body, and the calendar that holds them together.
Eight moments. Fifteen shlokas. Seven habits that hold the body around them.
Kashmir Śaivism's gift: every being is Śiva, contracted into the limited self by five sheaths — the kañchukas. The dinacharya above is the body of the practice. These five are the why.
Each daily practice is also the breaking of one specific sheath. Map them once, and the routine stops feeling like discipline and starts feeling like return.
Practiced for seven days, the recognition is preserved at a low simmer. Practiced for a month, the kañchukas start to thin.
These three are not shlokas — they are the silent sit, the spoken vow, and the written question. Each takes 15 minutes. Each releases one kañchuka.
Just after waking — before the mind enters the day's tasks — the awareness is naturally thoughtless. Sit. Don't watch the clock. The instruction is to go beyond time, not to time the going beyond.
If the mind wanders, three methods. Pick one.
The mind right after waking is already half-thoughtless — the day hasn't yet rewritten it with errands and worry. Using that window is the easiest possible entry into stillness. Done daily, it begins to feel like the most familiar place in the day.
The 15‑min anuṣṭhānam has just closed. The deepam is still burning. Before sitting for the longer meditation, stand at the altar and speak one vow aloud for the day:
"Today, I will not ____."
The blank is filled with one habit that you would feel guilty doing today — a screen at the wrong time, a substance, a tone of voice, a comparison. One. Not a list.
A vow spoken to the deepam, with the deepam as witness, has a different binding than an internal resolution. The flame is your sākṣī for the next 24 hours — you do not betray it casually. Tomorrow, the same vow or a new one. The aggregate, over weeks, dissolves the dependence.
One question. Answered in writing. Nothing looked up. The knowledge surfaces from where it already lives — inside.
Rotate through the seven below — one per night, in order. After seven, the questions return. The same question, asked a week apart, gives a different answer; that difference is the practice.
Knowledge is already inside. The whole education system trains you to forget this — to look outside, to ask the expert, to consult the source. The nightly journal is a deliberate reversal of that training. Practiced for a month, you stop reaching for the phone first when you don't know something. Some answers, after all, are inside.
Seven days, seven planets, seven moods of the same breath. The chants hold the morning and the night; the body habits rotate through the week around them.
The week is a small life. Monday opens as the moon — receptive, soft, listening. Tuesday lights as Mars — courage, decisive movement. Wednesday is Mercury's intellect; Thursday, Jupiter's wisdom; Friday, Venus's beauty and bond. Saturday is Saturn — slow, structural, the day of maintenance. Sunday is the Sun — gathering, family, rest with presence.
The same shlokas at the same times anchor every day. What rotates is the body: which sport, which evening, which intention. Below: a strip of the seven, a count of the hours, a hour-by-hour grid, and a card for each day with its full schedule and the deity behind it.
Each day has a planet, a deity, an intent, and a slightly different body — the schedule that follows is the same shloka anchors and a different rotation of sport, evening, and emphasis.
Each one a small vow. Each one a small offering. The body, the breath, the relationship — all sādhanā.
Vijayalakshmi chants the dinacharya — the morning and anushthanam shlokas in sequence. Use it once before you chant, to settle the pronunciation in the ear.
Each card below also has its own short clip — cut from the same recitation. Tap the circle to play; tap again to pause.
A rebirth, the texts say — the ātman is returning from the realm of dreams. Anchor it before the feet touch the floor.
At the fingertips dwells Lakshmi; at the centre of the palm, Saraswati; at the base, Gauri. Therefore at dawn — palm‑darshan.
To anchor the awakened mind in the recognition that strength, resource and wisdom already live within you — not as external gifts to beg for. The first act of the day is to remember what you are, before the day's demands begin to rewrite that. Done at the exact moment of waking — the texts' "rebirth" — it sets the vibration of the whole 24 hours.
You are not invoking deities residing somewhere outside. The very purpose of the shloka is to acknowledge those energies — strength (Gauri), resource (Lakshmi), wisdom (Saraswati) — already within you. A note: it is lakṣmīḥ, with anusvāra — not lakshmi.
O Devi, garmented by the oceans, whose breasts are the mountains, consort of Vishnu — salutations to you. Forgive the touch of my feet upon you.
To cultivate the gratitude‑and‑respect that prevents exploitation. The foot is placed only after the weight has been acknowledged. Scaled across a life, this is the difference between living with the Earth and living against her — and the early‑morning posture of asking permission shapes every later interaction with nature.
Before utilising — apologise. Then say gratitude. Then proceed. Without this, exploitation begins.
Bathing is a reset for the nervous system, the pranic flow, and the jala‑tattva. The shloka makes it sacred.
O Ganga, and Yamuna, Godavari, Saraswati, Narmada, Sindhu and Kaveri — may you be present in this water.
To turn hygiene into sanctification. Āyurveda treats bathing as a nervous‑system reset and a clearing of the jala‑tattva (water element) in the body; the body actually receives it as a reset only when the mind is present. Invoking the seven sacred rivers into the bucket is the mechanism for that presence.
Rivers are pure because they flow. The shloka invites that same flowing purity into still water.
The deepam is your sākṣī — your witness, your accountability partner for these twenty‑one days.
Bring auspiciousness, well‑being, health, and wealth. Destroyer of inimical thinking — O flame of the lamp, salutations to you.
To install the deepam as your sākṣī — the witness who holds you accountable to the 21‑day vow. The flame is a continuous reminder during the practice, not a symbol. The verb is kuru tvaṁ — "please do" — because the relationship with the divine begins in request, not command or assumption.
It is kuru tvaṁ — "please do" — a request. Not a command, not a passive observation.
Five steps. Step one names the supreme as one. Step two acknowledges the energies that hold the day. Step three is japa. Step four, pradakṣiṇā. Step five, surrender — and the world.
"Ekam sat viprā bahudhā vadanti" — truth is one, sages call it by many names. The deities to come are aspects of that same supreme.
To remember ekam sat — truth is one — before the practice introduces many deity‑aspects. Without this step, polytheism becomes incoherent; with it, every deity that follows is recognised as a face of the same one supreme.
Curved‑trunked one, of mighty form, radiant as ten million suns — O Lord, make me free of obstacles in every endeavour, always.
To begin the daily sit with the elephant‑quality: the obstacle is either removed or walked around — never stopped at. Gaṇeśa is invoked first because every spiritual practice meets resistance, and starting with this courage prevents the practice from being abandoned on the first hard day.
The elephant‑spirit. Faced with an obstacle, it will either remove it or move around it — but it will not stop.
Salutations to you, Goddess Sharada, who resides in Kashmirapuram. I pray to you daily — grant me knowledge and the intellect to use it.
To request knowledge and the intellect to use it — because knowledge without discernment becomes either pride or paralysis. The shloka sets the day's posture: open enough to receive, sharp enough to apply, humble enough to ask for both rather than assume either.
The correct reading is vidyāṁ buddhiṁ ca dehi me — knowledge and intellect. Knowledge alone is not enough without the intelligence to apply it.
The guru is Brahmā, the guru is Viṣṇu, the guru is Maheśvara. The guru is verily the supreme reality. To that revered guru, my salutations.
To install humility at the heart of the practice. Wisdom is received, not invented. Acknowledging the lineage every morning prevents the dangerous fiction of self‑teaching, and connects this practice — yours, in your room, today — to centuries of refined transmission.
Note the precise sandhi: it is gururbrahmā, not guru brahma; and gurussākṣāt, not guru sākṣāt.
Salutations to you, great Māyā, seated on Śrī‑pīṭha, worshipped by the gods, holding conch, discus, and mace — Mahālakṣmī, salutations to you.
To shift the relationship with resource itself — from "I need money" to "I honour what sustains me." Lakṣmī is every form of nourishment: food, time, attention, breath. Chanted three times before any income‑generating work, it moves the doer from grasping into offering — which is, paradoxically, where wealth flows.
Lakshmi is the deity of every resource that sustains life, not money alone. Also chant three times before a work that brings income.
Salutations to Sūrya, Soma, Maṅgala and Budha; to Guru, Śukra and Śani; and salutations to Rāhu and Ketu.
To stop fighting the cosmic weather. The nine planetary influences shape body and mind whether acknowledged or not; making peace with them through gratitude is more effective than ignoring or resisting. Particularly supportive during a difficult transit — when Saturn or Rāhu is at work, this small daily peace‑offering softens the friction.
A peace‑offering. The grahas influence body and mind whether or not we attend to them — better to make peace.
That divine Savitā who pervades our intellect in matters of dharma — we meditate upon his most excellent radiance.
To request that the radiance of the inner sun illuminate dharmic discernment. The full Veda‑Gāyatrī requires guru initiation and a disciplined lifestyle; this Anuṣṭubh form carries the same meaning, safely available to anyone, anywhere. Practised consistently, it tunes the intellect to dharmic frequency — the right action becomes more obvious.
The Anuṣṭubh‑metre form of the Gāyatrī mantra — literally the same meaning, in shloka form. Veda‑Gāyatrī itself, like Oṁ‑upāsanā, alters pranic flow strongly and is to be received in person from a guru.
Quality over quantity. Begin with 28 rounds; a day will come when 28 isn't enough, and the mind will ask for 54, then 108. Before japa, settle the breath with five rounds of nāḍī śuddhi prāṇāyāma; then chant one favourite stotra of your iṣṭa; then begin.
Whatever sins, committed across lifetimes — those very sins are destroyed, step by step, with each step of pradakṣiṇā.
To dissolve karmic residue through the physical act of circumambulation around the divine centre. The mechanics are precise: place the divine at the centre, and life literally — bodily — turns around it. Each step is a small dissolution of the accumulated pattern of placing the self at the centre.
Make the divine the centre of your life and let life revolve around it.
Whatever I do — by body, speech, mind, senses, intellect, ātman, or by the natural movement of prakṛti — I surrender all of it as an offering to Nārāyaṇa.
To dissolve the doer‑ego before it grows. Spiritual practice has a dangerous side‑effect: pride in my practice, my guru, my peace. Surrendering every action as Nārāyaṇa's prevents this from becoming the very obstacle the practice was meant to remove. This is why the sit ends with prostration — the body learns it before the mind argues.
Surrender dissolves the "I am the doer." Without this, even spiritual practice grows an ego.
There is no other refuge; you alone are my refuge. Therefore, out of compassion, protect me, O Parameśvara.
There is no other refuge; you alone are my refuge. Therefore, out of compassion, protect me, O Jagadīśvarī — Goddess of the universe.
May all beings be happy; may all be free from disease; may all see what is auspicious; may none experience sorrow. Oṁ — peace, peace, peace.
To install the deepest yogic stance: there is no other refuge. For Śiva devotees, the verse is addressed to Parameśvara as the absolute. Spoken from the floor — forehead down — the body learns surrender before the mind can argue with it. The posture is the practice.
The same surrender, re‑addressed to the universal Mother. For those drawn to Devī as iṣṭa, or for anyone without a chosen deity at all, this is the simplest, most direct expression of "you alone protect me" — and the only one of the three sharaṇāgati shlokas that asks nothing other than refuge itself.
To expand the ego beyond the personal. Without this close, all the practice's gathered power stays inside me — and grows the very self it was supposed to dissolve. Concluding with a prayer for all beings is the literal release valve. The triple śānti is the seal: peace in body, peace in environment, peace in the unseen.
The ego that has been concentrated in the practice now expands outward — from "me" to "all." The triple śānti is the seal.
A 7 AM ritual woven into the dinacharya in two movements. First: the thousand names of the Devī (ten navigable sections with audio, Sanskrit text and IAST transliteration). Then: one mālā of Oṁ Duṁ Durgāyai Namaḥ — the seed-syllable that condenses all thousand names into a single repeated breath.
A Skanda-Purāṇa hymn — Nārada asks Skanda for a stotra that quietens grahas and grows bhakti. The reference recitation opens with a dhyāna-śloka (the meditation verse — visualising the Devī with conch, discus, sword, trident, three eyes, mounted on the peacock) before the thousand-and-one names begin, and closes with the phala-śruti — the fruit of recitation: peace from planetary affliction, freedom from disease, prosperity, conjugal harmony, length of life. The audio below is split into ten verse-aligned sections — each chunk is cut to start with its first verse and end with its last (not equal time slices), with the Devanāgarī and IAST shown side-by-side for following along.
नारद उवाच ।
कुमार गुणगम्भीर देवसेनापते प्रभो ।
सर्वाभीष्टप्रदं पुंसां सर्वपापप्रणाशनम् ॥ १ ॥
गुह्याद्गुह्यतरं स्तोत्रं भक्तिवर्धकमञ्जसा ।
मङ्गलं ग्रहपीडादिशान्तिदं वक्तुमर्हसि ॥ २ ॥
स्कन्द उवाच ।
शृणु नारद देवर्षे लोकानुग्रहकाम्यया ।
यत्पृच्छसि परं पुण्यं तत्ते वक्ष्यामि कौतुकात् ॥ ३ ॥
माता मे लोकजननी हिमवन्नगसत्तमात् ।
मेनायां ब्रह्मवादिन्यां प्रादुर्भूता हरप्रिया ॥ ४ ॥
महता तपसाऽऽराध्य शङ्करं लोकशङ्करम् ।
स्वमेव वल्लभं भेजे कलेव हि कलानिधिम् ॥ ५ ॥
नगानामधिराजस्तु हिमवान् विरहातुरः ।
स्वसुतायाः परिक्षीणे वसिष्ठेन प्रबोधितः ॥ ६ ॥
त्रिलोकजननी सेयं प्रसन्ना त्वयि पुण्यतः ।
प्रादुर्भूता सुतात्वेन तद्वियोगं शुभं त्यज ॥ ७ ॥
बहुरूपा च दुर्गेयं बहुनाम्नी सनातनी ।
सनातनस्य जाया सा पुत्रीमोहं त्यजाधुना ॥ ८ ॥
इति प्रबोधितः शैलः तां तुष्टाव परां शिवाम् ।
तदा प्रसन्ना सा दुर्गा पितरं प्राह नन्दिनी ॥ ९ ॥
मत्प्रसादात्परं स्तोत्रं हृदये प्रतिभासताम् ।
तेन नाम्नां सहस्रेण पूजयन् काममाप्नुहि ॥ १० ॥
इत्युक्त्वान्तर्हितायां तु हृदये स्फुरितं तदा ।
नाम्नां सहस्रं दुर्गायाः पृच्छते मे यदुक्तवान् ॥ ११ ॥
मङ्गलानां मङ्गलं तद्दुर्गानामसहस्रकम् ।
सर्वाभीष्टप्रदं पुंसां ब्रवीम्यखिलकामदम् ॥ १२ ॥
दुर्गादेवी समाख्याता हिमवानृषिरुच्यते ।
छन्दोऽनुष्टुप् जपो देव्याः प्रीतये क्रियते सदा ॥ १३ ॥
अस्य श्रीदुर्गास्तोत्रमहामन्त्रस्य, हिमवान् ऋषिः, अनुष्टुप् छन्दः, दुर्गा भगवती देवता, श्रीदुर्गा प्रसाद सिद्ध्यर्थे जपे विनियोगः ।
ध्यानम् –
कालाभ्राभां कटाक्षैररिकुलभयदां मौलिबद्धेन्दुरेखां
शङ्खं चक्रं कृपाणं त्रिशिखमपि करैरुद्वहन्तीं त्रिनेत्राम् ।
सिंहस्कन्धाधिरूढां त्रिभुवनमखिलं तेजसा पूरयन्तीं
ध्यायेद्दुर्गां जयाख्यां त्रिदशपरिवृतां सेवितां सिद्धिकामैः ॥
॥ ओं ह्रीम् ॥
अथ स्तोत्रम् –
शिवाऽथोमा रमा शक्तिरनन्ता निष्कलाऽमला ।
शान्ता माहेश्वरी नित्या शाश्वता परमा क्षमा ॥ १ ॥
अचिन्त्या केवलाऽनन्ता शिवात्मा परमात्मिका ।
अनादिरव्यया शुद्धा सर्वज्ञा सर्वगाऽचला ॥ २ ॥
एकानेकविभागस्था मायातीता सुनिर्मला ।
महामाहेश्वरी सत्या महादेवी निरञ्जना ॥ ३ ॥
काष्ठा सर्वान्तरस्थाऽपि चिच्छक्तिश्चात्रिलालिता ।
सर्वा सर्वात्मिका विश्वा ज्योतीरूपाऽक्षराऽमृता ॥ ४ ॥
शान्ता प्रतिष्ठा सर्वेशा निवृत्तिरमृतप्रदा ।
व्योममूर्तिर्व्योमसंस्था व्योमाधाराऽच्युताऽतुला ॥ ५ ॥
nārada uvāca |
kumāra guṇagambhīra dēvasēnāpatē prabhō |
sarvābhīṣṭapradaṁ puṁsāṁ sarvapāpapraṇāśanam || 1 ||
guhyādguhyataraṁ stōtraṁ bhaktivardhakamañjasā |
maṅgalaṁ grahapīḍādiśāntidaṁ vaktumarhasi || 2 ||
skanda uvāca |
śr̥ṇu nārada dēvarṣē lōkānugrahakāmyayā |
yatpr̥cchasi paraṁ puṇyaṁ tattē vakṣyāmi kautukāt || 3 ||
mātā mē lōkajananī himavannagasattamāt |
mēnāyāṁ brahmavādinyāṁ prādurbhūtā harapriyā || 4 ||
mahatā tapasā:’:’rādhya śaṅkaraṁ lōkaśaṅkaram |
svamēva vallabhaṁ bhējē kalēva hi kalānidhim || 5 ||
nagānāmadhirājastu himavān virahāturaḥ |
svasutāyāḥ parikṣīṇē vasiṣṭhēna prabōdhitaḥ || 6 ||
trilōkajananī sēyaṁ prasannā tvayi puṇyataḥ |
prādurbhūtā sutātvēna tadviyōgaṁ śubhaṁ tyaja || 7 ||
bahurūpā ca durgēyaṁ bahunāmnī sanātanī |
sanātanasya jāyā sā putrīmōhaṁ tyajādhunā || 8 ||
iti prabōdhitaḥ śailaḥ tāṁ tuṣṭāva parāṁ śivām |
tadā prasannā sā durgā pitaraṁ prāha nandinī || 9 ||
matprasādātparaṁ stōtraṁ hr̥dayē pratibhāsatām |
tēna nāmnāṁ sahasrēṇa pūjayan kāmamāpnuhi || 10 ||
ityuktvāntarhitāyāṁ tu hr̥dayē sphuritaṁ tadā |
nāmnāṁ sahasraṁ durgāyāḥ pr̥cchatē mē yaduktavān || 11 ||
maṅgalānāṁ maṅgalaṁ taddurgānāmasahasrakam |
sarvābhīṣṭapradaṁ puṁsāṁ bravīmyakhilakāmadam || 12 ||
durgādēvī samākhyātā himavānr̥ṣirucyatē |
chandō:’nuṣṭup japō dēvyāḥ prītayē kriyatē sadā || 13 ||
asya śrīdurgāstōtramahāmantrasya, himavān r̥ṣiḥ, anuṣṭup chandaḥ, durgā bhagavatī dēvatā, śrīdurgā prasāda siddhyarthē japē viniyōgaḥ |
dhyānam –
kālābhrābhāṁ kaṭākṣairarikulabhayadāṁ maulibaddhēndurēkhāṁ
śaṅkhaṁ cakraṁ kr̥pāṇaṁ triśikhamapi karairudvahantīṁ trinētrām |
siṁhaskandhādhirūḍhāṁ tribhuvanamakhilaṁ tējasā pūrayantīṁ
dhyāyēddurgāṁ jayākhyāṁ tridaśaparivr̥tāṁ sēvitāṁ siddhikāmaiḥ ||
|| ōṁ hrīm ||
atha stōtram –
śivā:’thōmā ramā śaktiranantā niṣkalā:’malā |
śāntā māhēśvarī nityā śāśvatā paramā kṣamā || 1 ||
acintyā kēvalā:’nantā śivātmā paramātmikā |
anādiravyayā śuddhā sarvajñā sarvagā:’calā || 2 ||
ēkānēkavibhāgasthā māyātītā sunirmalā |
mahāmāhēśvarī satyā mahādēvī nirañjanā || 3 ||
kāṣṭhā sarvāntarasthā:’pi cicchaktiścātrilālitā |
sarvā sarvātmikā viśvā jyōtīrūpā:’kṣarā:’mr̥tā || 4 ||
śāntā pratiṣṭhā sarvēśā nivr̥ttiramr̥tapradā |
vyōmamūrtirvyōmasaṁsthā vyōmādhārā:’cyutā:’tulā || 5 ||
अनादिनिधनाऽमोघा कारणात्मकलाकुला ।
ऋतुप्रथमजाऽनाभिरमृतात्मसमाश्रया ॥ ६ ॥
प्राणेश्वरप्रिया नम्या महामहिषघातिनी ।
प्राणेश्वरी प्राणरूपा प्रधानपुरुषेश्वरी ॥ ७ ॥
सर्वशक्तिकलाऽकामा महिषेष्टविनाशिनी ।
सर्वकार्यनियन्त्री च सर्वभूतेश्वरेश्वरी ॥ ८ ॥
अङ्गदादिधरा चैव तथा मुकुटधारिणी ।
सनातनी महानन्दाऽऽकाशयोनिस्तथोच्यते ॥ ९ ॥
चित्प्रकाशस्वरूपा च महायोगेश्वरेश्वरी ।
महामाया सुदुष्पारा मूलप्रकृतिरीशिका ॥ १० ॥
संसारयोनिः सकला सर्वशक्तिसमुद्भवा ।
संसारपारा दुर्वारा दुर्निरीक्षा दुरासदा ॥ ११ ॥
प्राणशक्तिश्च सेव्या च योगिनी परमा कला ।
महाविभूतिर्दुर्दर्शा मूलप्रकृतिसम्भवा ॥ १२ ॥
अनाद्यनन्तविभवा परार्था पुरुषारणिः ।
सर्गस्थित्यन्तकृच्चैव सुदुर्वाच्या दुरत्यया ॥ १३ ॥
शब्दगम्या शब्दमाया शब्दाख्यानन्दविग्रहा ।
प्रधानपुरुषातीता प्रधानपुरुषात्मिका ॥ १४ ॥
पुराणी चिन्मया पुंसामिष्टदा पुष्टिरूपिणी ।
पूतान्तरस्था कूटस्था महापुरुषसञ्ज्ञिता ॥ १५ ॥
जन्ममृत्युजरातीता सर्वशक्तिस्वरूपिणी ।
वाञ्छाप्रदाऽनवच्छिन्नप्रधानानुप्रवेशिनी ॥ १६ ॥
क्षेत्रज्ञाऽचिन्त्यशक्तिस्तु प्रोच्यतेऽव्यक्तलक्षणा ।
मलापवर्जिताऽनादिमाया त्रितयतत्त्विका ॥ १७ ॥
प्रीतिश्च प्रकृतिश्चैव गुहावासा तथोच्यते ।
महामाया नगोत्पन्ना तामसी च ध्रुवा तथा ॥ १८ ॥
व्यक्ताव्यक्तात्मिका कृष्णा रक्ता शुक्ला ह्यकारणा ।
प्रोच्यते कार्यजननी नित्यप्रसवधर्मिणी ॥ १९ ॥
सर्गप्रलयमुक्ता च सृष्टिस्थित्यन्तधर्मिणी ।
ब्रह्मगर्भा चतुर्विंशस्वरूपा पद्मवासिनी ॥ २० ॥
अच्युताह्लादिका विद्युद्ब्रह्मयोनिर्महालया ।
महालक्ष्मीः समुद्भावभावितात्मा महेश्वरी ॥ २१ ॥
महाविमानमध्यस्था महानिद्रा सकौतुका ।
सर्वार्थधारिणी सूक्ष्मा ह्यविद्धा परमार्थदा ॥ २२ ॥
anādinidhanā:’mōghā kāraṇātmakalākulā |
r̥tuprathamajā:’nābhiramr̥tātmasamāśrayā || 6 ||
prāṇēśvarapriyā namyā mahāmahiṣaghātinī |
prāṇēśvarī prāṇarūpā pradhānapuruṣēśvarī || 7 ||
sarvaśaktikalā:’kāmā mahiṣēṣṭavināśinī |
sarvakāryaniyantrī ca sarvabhūtēśvarēśvarī || 8 ||
aṅgadādidharā caiva tathā mukuṭadhāriṇī |
sanātanī mahānandā:’:’kāśayōnistathōcyatē || 9 ||
citprakāśasvarūpā ca mahāyōgēśvarēśvarī |
mahāmāyā suduṣpārā mūlaprakr̥tirīśikā || 10 ||
saṁsārayōniḥ sakalā sarvaśaktisamudbhavā |
saṁsārapārā durvārā durnirīkṣā durāsadā || 11 ||
prāṇaśaktiśca sēvyā ca yōginī paramā kalā |
mahāvibhūtirdurdarśā mūlaprakr̥tisambhavā || 12 ||
anādyanantavibhavā parārthā puruṣāraṇiḥ |
sargasthityantakr̥ccaiva sudurvācyā duratyayā || 13 ||
śabdagamyā śabdamāyā śabdākhyānandavigrahā |
pradhānapuruṣātītā pradhānapuruṣātmikā || 14 ||
purāṇī cinmayā puṁsāmiṣṭadā puṣṭirūpiṇī |
pūtāntarasthā kūṭasthā mahāpuruṣasañjñitā || 15 ||
janmamr̥tyujarātītā sarvaśaktisvarūpiṇī |
vāñchāpradā:’navacchinnapradhānānupravēśinī || 16 ||
kṣētrajñā:’cintyaśaktistu prōcyatē:’vyaktalakṣaṇā |
malāpavarjitā:’nādimāyā tritayatattvikā || 17 ||
prītiśca prakr̥tiścaiva guhāvāsā tathōcyatē |
mahāmāyā nagōtpannā tāmasī ca dhruvā tathā || 18 ||
vyaktāvyaktātmikā kr̥ṣṇā raktā śuklā hyakāraṇā |
prōcyatē kāryajananī nityaprasavadharmiṇī || 19 ||
sargapralayamuktā ca sr̥ṣṭisthityantadharmiṇī |
brahmagarbhā caturviṁśasvarūpā padmavāsinī || 20 ||
acyutāhlādikā vidyudbrahmayōnirmahālayā |
mahālakṣmīḥ samudbhāvabhāvitātmā mahēśvarī || 21 ||
mahāvimānamadhyasthā mahānidrā sakautukā |
sarvārthadhāriṇī sūkṣmā hyaviddhā paramārthadā || 22 ||
अनन्तरूपाऽनन्तार्था तथा पुरुषमोहिनी ।
अनेकानेकहस्ता च कालत्रयविवर्जिता ॥ २३ ॥
ब्रह्मजन्मा हरप्रीता मतिर्ब्रह्मशिवात्मिका ।
ब्रह्मेशविष्णुसम्पूज्या ब्रह्माख्या ब्रह्मसञ्ज्ञिता ॥ २४ ॥
व्यक्ता प्रथमजा ब्राह्मी महारात्रिः प्रकीर्तिता ।
ज्ञानस्वरूपा वैराग्यरूपा ह्यैश्वर्यरूपिणी ॥ २५ ॥
धर्मात्मिका ब्रह्ममूर्तिः प्रतिश्रुतपुमर्थिका ।
अपाम्योनिः स्वयम्भूता मानसी तत्त्वसम्भवा ॥ २६ ॥
ईश्वरस्य प्रिया प्रोक्ता शङ्करार्धशरीरिणी ।
भवानी चैव रुद्राणी महालक्ष्मीस्तथाऽम्बिका ॥ २७ ॥
महेश्वरसमुत्पन्ना भुक्तिमुक्तिप्रदायिनी ।
सर्वेश्वरी सर्ववन्द्या नित्यमुक्ता सुमानसा ॥ २८ ॥
महेन्द्रोपेन्द्रनमिता शाङ्करीशानुवर्तिनी ।
ईश्वरार्धासनगता महेश्वरपतिव्रता ॥ २९ ॥
संसारशोषिणी चैव पार्वती हिमवत्सुता ।
परमानन्ददात्री च गुणाग्र्या योगदा तथा ॥ ३० ॥
ज्ञानमूर्तिश्च सावित्री लक्ष्मीः श्रीः कमला तथा ।
अनन्तगुणगम्भीरा ह्युरोनीलमणिप्रभा ॥ ३१ ॥
सरोजनिलया गङ्गा योगिध्येयाऽसुरार्दिनी ।
सरस्वती सर्वविद्या जगज्ज्येष्ठा सुमङ्गला ॥ ३२ ॥
वाग्देवी वरदा वर्या कीर्तिः सर्वार्थसाधिका ।
वागीश्वरी ब्रह्मविद्या महाविद्या सुशोभना ॥ ३३ ॥
ग्राह्यविद्या वेदविद्या धर्मविद्याऽऽत्मभाविता ।
स्वाहा विश्वम्भरा सिद्धिः साध्या मेधा धृतिः कृतिः ॥ ३४ ॥
सुनीतिः सङ्कृतिश्चैव कीर्तिता नरवाहिनी ।
पूजाविभाविनी सौम्या भोग्यभाग्भोगदायिनी ॥ ३५ ॥
शोभावती शाङ्करी च लोला मालाविभूषिता ।
परमेष्ठिप्रिया चैव त्रिलोकसुन्दरी मता ॥ ३६ ॥
नन्दा सन्ध्या कामधात्री महादेवी सुसात्त्विका ।
महामहिषदर्पघ्नी पद्ममालाऽघहारिणी ॥ ३७ ॥
विचित्रमुकुटा रामा कामदाता प्रकीर्तिता ।
पिताम्बरधरा दिव्यविभूषणविभूषिता ॥ ३८ ॥
दिव्याख्या सोमवदना जगत्संसृष्टिवर्जिता ।
निर्यन्त्रा यन्त्रवाहस्था नन्दिनी रुद्रकालिका ॥ ३९ ॥
anantarūpā:’nantārthā tathā puruṣamōhinī |
anēkānēkahastā ca kālatrayavivarjitā || 23 ||
brahmajanmā haraprītā matirbrahmaśivātmikā |
brahmēśaviṣṇusampūjyā brahmākhyā brahmasañjñitā || 24 ||
vyaktā prathamajā brāhmī mahārātriḥ prakīrtitā |
jñānasvarūpā vairāgyarūpā hyaiśvaryarūpiṇī || 25 ||
dharmātmikā brahmamūrtiḥ pratiśrutapumarthikā |
apāmyōniḥ svayambhūtā mānasī tattvasambhavā || 26 ||
īśvarasya priyā prōktā śaṅkarārdhaśarīriṇī |
bhavānī caiva rudrāṇī mahālakṣmīstathā:’mbikā || 27 ||
mahēśvarasamutpannā bhuktimuktipradāyinī |
sarvēśvarī sarvavandyā nityamuktā sumānasā || 28 ||
mahēndrōpēndranamitā śāṅkarīśānuvartinī |
īśvarārdhāsanagatā mahēśvarapativratā || 29 ||
saṁsāraśōṣiṇī caiva pārvatī himavatsutā |
paramānandadātrī ca guṇāgryā yōgadā tathā || 30 ||
jñānamūrtiśca sāvitrī lakṣmīḥ śrīḥ kamalā tathā |
anantaguṇagambhīrā hyurōnīlamaṇiprabhā || 31 ||
sarōjanilayā gaṅgā yōgidhyēyā:’surārdinī |
sarasvatī sarvavidyā jagajjyēṣṭhā sumaṅgalā || 32 ||
vāgdēvī varadā varyā kīrtiḥ sarvārthasādhikā |
vāgīśvarī brahmavidyā mahāvidyā suśōbhanā || 33 ||
grāhyavidyā vēdavidyā dharmavidyā:’:’tmabhāvitā |
svāhā viśvambharā siddhiḥ sādhyā mēdhā dhr̥tiḥ kr̥tiḥ || 34 ||
sunītiḥ saṅkr̥tiścaiva kīrtitā naravāhinī |
pūjāvibhāvinī saumyā bhōgyabhāgbhōgadāyinī || 35 ||
śōbhāvatī śāṅkarī ca lōlā mālāvibhūṣitā |
paramēṣṭhipriyā caiva trilōkasundarī matā || 36 ||
nandā sandhyā kāmadhātrī mahādēvī susāttvikā |
mahāmahiṣadarpaghnī padmamālā:’ghahāriṇī || 37 ||
vicitramukuṭā rāmā kāmadātā prakīrtitā |
pitāmbaradharā divyavibhūṣaṇavibhūṣitā || 38 ||
divyākhyā sōmavadanā jagatsaṁsr̥ṣṭivarjitā |
niryantrā yantravāhasthā nandinī rudrakālikā || 39 ||
आदित्यवर्णा कौमारी मयूरवरवाहिनी ।
पद्मासनगता गौरी महाकाली सुरार्चिता ॥ ४० ॥
अदितिर्नियता रौद्री पद्मगर्भा विवाहना ।
विरूपाक्षा केशिवाहा गुहापुरनिवासिनी ॥ ४१ ॥
महाफलाऽनवद्याङ्गी कामरूपा सरिद्वरा ।
भास्वद्रूपा मुक्तिदात्री प्रणतक्लेशभञ्जना ॥ ४२ ॥
कौशिकी गोमिनी रात्रिस्त्रिदशारिविनाशिनी ।
बहुरूपा सुरूपा च विरूपा रूपवर्जिता ॥ ४३ ॥
भक्तार्तिशमना भव्या भवभावविनाशिनी ।
सर्वज्ञानपरीताङ्गी सर्वासुरविमर्दिका ॥ ४४ ॥
पिकस्वनी सामगीता भवाङ्कनिलया प्रिया ।
दीक्षा विद्याधरी दीप्ता महेन्द्राहितपातिनी ॥ ४५ ॥
सर्वदेवमया दक्षा समुद्रान्तरवासिनी ।
अकलङ्का निराधारा नित्यसिद्धा निरामया ॥ ४६ ॥
कामधेनुर्बृहद्गर्भा धीमती मौननाशिनी ।
निःसङ्कल्पा निरातङ्का विनया विनयप्रदा ॥ ४७ ॥
ज्वालामाला सहस्राढ्या देवदेवी मनोमया ।
सुभगा सुविशुद्धा च वसुदेवसमुद्भवा ॥ ४८ ॥
महेन्द्रोपेन्द्रभगिनी भक्तिगम्या परावरा ।
ज्ञानज्ञेया परातीता वेदान्तविषया मतिः ॥ ४९ ॥
दक्षिणा दाहिका दह्या सर्वभूतहृदिस्थिता ।
योगमाया विभागज्ञा महामोहा गरीयसी ॥ ५० ॥
सन्ध्या सर्वसमुद्भूता ब्रह्मवृक्षाश्रयाऽदितिः ।
बीजाङ्कुरसमुद्भूता महाशक्तिर्महामतिः ॥ ५१ ॥
ख्यातिः प्रज्ञावती सञ्ज्ञा महाभोगीन्द्रशायिनी ।
हीङ्कृतिः शङ्करी शान्तिर्गन्धर्वगणसेविता ॥ ५२ ॥
वैश्वानरी महाशूला देवसेना भवप्रिया ।
महारात्री परानन्दा शची दुःस्वप्ननाशिनी ॥ ५३ ॥
ईड्या जया जगद्धात्री दुर्विज्ञेया सुरूपिणी ।
गुहाम्बिका गणोत्पन्ना महापीठा मरुत्सुता ॥ ५४ ॥
हव्यवाहा भवानन्दा जगद्योनिः प्रकीर्तिता ।
जगन्माता जगन्मृत्युर्जरातीता च बुद्धिदा ॥ ५५ ॥
सिद्धिदात्री रत्नगर्भा रत्नगर्भाश्रया परा ।
दैत्यहन्त्री स्वेष्टदात्री मङ्गलैकसुविग्रहा ॥ ५६ ॥
पुरुषान्तर्गता चैव समाधिस्था तपस्विनी ।
दिविस्थिता त्रिणेत्रा च सर्वेन्द्रियमनोधृतिः ॥ ५७ ॥
ādityavarṇā kaumārī mayūravaravāhinī |
padmāsanagatā gaurī mahākālī surārcitā || 40 ||
aditirniyatā raudrī padmagarbhā vivāhanā |
virūpākṣā kēśivāhā guhāpuranivāsinī || 41 ||
mahāphalā:’navadyāṅgī kāmarūpā saridvarā |
bhāsvadrūpā muktidātrī praṇataklēśabhañjanā || 42 ||
kauśikī gōminī rātristridaśārivināśinī |
bahurūpā surūpā ca virūpā rūpavarjitā || 43 ||
bhaktārtiśamanā bhavyā bhavabhāvavināśinī |
sarvajñānaparītāṅgī sarvāsuravimardikā || 44 ||
pikasvanī sāmagītā bhavāṅkanilayā priyā |
dīkṣā vidyādharī dīptā mahēndrāhitapātinī || 45 ||
sarvadēvamayā dakṣā samudrāntaravāsinī |
akalaṅkā nirādhārā nityasiddhā nirāmayā || 46 ||
kāmadhēnurbr̥hadgarbhā dhīmatī maunanāśinī |
niḥsaṅkalpā nirātaṅkā vinayā vinayapradā || 47 ||
jvālāmālā sahasrāḍhyā dēvadēvī manōmayā |
subhagā suviśuddhā ca vasudēvasamudbhavā || 48 ||
mahēndrōpēndrabhaginī bhaktigamyā parāvarā |
jñānajñēyā parātītā vēdāntaviṣayā matiḥ || 49 ||
dakṣiṇā dāhikā dahyā sarvabhūtahr̥disthitā |
yōgamāyā vibhāgajñā mahāmōhā garīyasī || 50 ||
sandhyā sarvasamudbhūtā brahmavr̥kṣāśrayā:’ditiḥ |
bījāṅkurasamudbhūtā mahāśaktirmahāmatiḥ || 51 ||
khyātiḥ prajñāvatī sañjñā mahābhōgīndraśāyinī |
hīṅkr̥tiḥ śaṅkarī śāntirgandharvagaṇasēvitā || 52 ||
vaiśvānarī mahāśūlā dēvasēnā bhavapriyā |
mahārātrī parānandā śacī duḥsvapnanāśinī || 53 ||
īḍyā jayā jagaddhātrī durvijñēyā surūpiṇī |
guhāmbikā gaṇōtpannā mahāpīṭhā marutsutā || 54 ||
havyavāhā bhavānandā jagadyōniḥ prakīrtitā |
jaganmātā jaganmr̥tyurjarātītā ca buddhidā || 55 ||
siddhidātrī ratnagarbhā ratnagarbhāśrayā parā |
daityahantrī svēṣṭadātrī maṅgalaikasuvigrahā || 56 ||
puruṣāntargatā caiva samādhisthā tapasvinī |
divisthitā triṇētrā ca sarvēndriyamanōdhr̥tiḥ || 57 ||
सर्वभूतहृदिस्था च तथा संसारतारिणी ।
वेद्या ब्रह्म विवेद्या च महालीला प्रकीर्तिता ॥ ५८ ॥
ब्राह्मणि बृहती ब्राह्मी ब्रह्मभूताऽघहारिणी ।
हिरण्मयी महादात्री संसारपरिवर्तिका ॥ ५९ ॥
सुमालिनी सुरूपा च भास्विनी धारिणी तथा ।
उन्मूलिनी सर्वसमा सर्वप्रत्ययसाक्षिणी ॥ ६० ॥
सुसौम्या चन्द्रवदना ताण्डवासक्तमानसा ।
सत्त्वशुद्धिकरी शुद्धा मलत्रयविनाशिनी ॥ ६१ ॥
जगत्त्रयी जगन्मूर्तिस्त्रिमूर्तिरमृताश्रया ।
विमानस्था विशोका च शोकनाशिन्यनाहता ॥ ६२ ॥
हेमकुण्डलिनी काली पद्मवासा सनातनी ।
सदाकीर्तिः सर्वभूतशया देवी सतां प्रिया ॥ ६३ ॥
ब्रह्ममूर्तिकला चैव कृत्तिका कञ्जमालिनी ।
व्योमकेशा क्रियाशक्तिरिच्छाशक्तिः परा गतिः ॥ ६४ ॥
क्षोभिका खण्डिकाभेद्या भेदाभेदविवर्जिता ।
अभिन्ना भिन्नसंस्थाना वशिनी वंशधारिणी ॥ ६५ ॥
गुह्यशक्तिर्गुह्यतत्त्वा सर्वदा सर्वतोमुखी ।
भगिनी च निराधारा निराहारा प्रकीर्तिता ॥ ६६ ॥
निरङ्कुशपदोद्भूता चक्रहस्ता विशोधिका ।
स्रग्विणी पद्मसम्भेदकारिणी परिकीर्तिता ॥ ६७ ॥
परावरविधानज्ञा महापुरुषपूर्वजा ।
परावरज्ञा विद्या च विद्युज्जिह्वा जिताश्रया ॥ ६८ ॥
विद्यामयी सहस्राक्षी सहस्रवदनात्मजा ।
सहस्ररश्मिः सत्वस्था महेश्वरपदाश्रया ॥ ६९ ॥
ज्वालिनी सन्मया व्याप्ता चिन्मया पद्मभेदिका ।
महाश्रया महामन्त्रा महादेवमनोरमा ॥ ७० ॥
व्योमलक्ष्मीः सिंहरथा चेकितानाऽमितप्रभा ।
विश्वेश्वरी भगवती सकला कालहारिणी ॥ ७१ ॥
सर्ववेद्या सर्वभद्रा गुह्या गूढा गुहारणी ।
प्रलया योगधात्री च गङ्गा विश्वेश्वरी तथा ॥ ७२ ॥
कामदा कनका कान्ता कञ्जगर्भप्रभा तथा ।
पुण्यदा कालकेशा च भोक्त्री पुष्करिणी तथा ॥ ७३ ॥
सुरेश्वरी भूतिदात्री भूतिभूषा प्रकीर्तिता ।
पञ्चब्रह्मसमुत्पन्ना परमार्थाऽर्थविग्रहा ॥ ७४ ॥
वर्णोदया भानुमूर्तिर्वाग्विज्ञेया मनोजवा ।
मनोहरा महोरस्का तामसी वेदरूपिणी ॥ ७५ ॥
sarvabhūtahr̥disthā ca tathā saṁsāratāriṇī |
vēdyā brahma vivēdyā ca mahālīlā prakīrtitā || 58 ||
brāhmaṇi br̥hatī brāhmī brahmabhūtā:’ghahāriṇī |
hiraṇmayī mahādātrī saṁsāraparivartikā || 59 ||
sumālinī surūpā ca bhāsvinī dhāriṇī tathā |
unmūlinī sarvasamā sarvapratyayasākṣiṇī || 60 ||
susaumyā candravadanā tāṇḍavāsaktamānasā |
sattvaśuddhikarī śuddhā malatrayavināśinī || 61 ||
jagattrayī jaganmūrtistrimūrtiramr̥tāśrayā |
vimānasthā viśōkā ca śōkanāśinyanāhatā || 62 ||
hēmakuṇḍalinī kālī padmavāsā sanātanī |
sadākīrtiḥ sarvabhūtaśayā dēvī satāṁ priyā || 63 ||
brahmamūrtikalā caiva kr̥ttikā kañjamālinī |
vyōmakēśā kriyāśaktiricchāśaktiḥ parā gatiḥ || 64 ||
kṣōbhikā khaṇḍikābhēdyā bhēdābhēdavivarjitā |
abhinnā bhinnasaṁsthānā vaśinī vaṁśadhāriṇī || 65 ||
guhyaśaktirguhyatattvā sarvadā sarvatōmukhī |
bhaginī ca nirādhārā nirāhārā prakīrtitā || 66 ||
niraṅkuśapadōdbhūtā cakrahastā viśōdhikā |
sragviṇī padmasambhēdakāriṇī parikīrtitā || 67 ||
parāvaravidhānajñā mahāpuruṣapūrvajā |
parāvarajñā vidyā ca vidyujjihvā jitāśrayā || 68 ||
vidyāmayī sahasrākṣī sahasravadanātmajā |
sahasraraśmiḥ satvasthā mahēśvarapadāśrayā || 69 ||
jvālinī sanmayā vyāptā cinmayā padmabhēdikā |
mahāśrayā mahāmantrā mahādēvamanōramā || 70 ||
vyōmalakṣmīḥ siṁharathā cēkitānā:’mitaprabhā |
viśvēśvarī bhagavatī sakalā kālahāriṇī || 71 ||
sarvavēdyā sarvabhadrā guhyā gūḍhā guhāraṇī |
pralayā yōgadhātrī ca gaṅgā viśvēśvarī tathā || 72 ||
kāmadā kanakā kāntā kañjagarbhaprabhā tathā |
puṇyadā kālakēśā ca bhōktrī puṣkariṇī tathā || 73 ||
surēśvarī bhūtidātrī bhūtibhūṣā prakīrtitā |
pañcabrahmasamutpannā paramārthā:’rthavigrahā || 74 ||
varṇōdayā bhānumūrtirvāgvijñēyā manōjavā |
manōharā mahōraskā tāmasī vēdarūpiṇī || 75 ||
वेदशक्तिर्वेदमाता वेदविद्याप्रकाशिनी ।
योगेश्वरेश्वरी माया महाशक्तिर्महामयी ॥ ७६ ॥
विश्वान्तःस्था वियन्मूर्तिर्भार्गवी सुरसुन्दरी ।
सुरभिर्नन्दिनी विद्या नन्दगोपतनूद्भवा ॥ ७७ ॥
भारती परमानन्दा परावरविभेदिका ।
सर्वप्रहरणोपेता काम्या कामेश्वरेश्वरी ॥ ७८ ॥
अनन्तानन्दविभवा हृल्लेखा कनकप्रभा ।
कूष्माण्डा धनरत्नाढ्या सुगन्धा गन्धदायिनी ॥ ७९ ॥
त्रिविक्रमपदोद्भूता चतुरास्या शिवोदया ।
सुदुर्लभा धनाध्यक्षा धन्या पिङ्गललोचना ॥ ८० ॥
शान्ता प्रभास्वरूपा च पङ्कजायतलोचना ।
इन्द्राक्षी हृदयान्तःस्था शिवा माता च सत्क्रिया ॥ ८१ ॥
गिरिजा च सुगूढा च नित्यपुष्टा निरन्तरा ।
दुर्गा कात्यायनी चण्डी चन्द्रिका कान्तविग्रहा ॥ ८२ ॥
हिरण्यवर्णा जगती जगद्यन्त्रप्रवर्तिका ।
मन्दराद्रिनिवासा च शारदा स्वर्णमालिनी ॥ ८३ ॥
रत्नमाला रत्नगर्भा व्युष्टिर्विश्वप्रमाथिनी ।
पद्मानन्दा पद्मनिभा नित्यपुष्टा कृतोद्भवा ॥ ८४ ॥
नारायणी दुष्टशिक्षा सूर्यमाता वृषप्रिया ।
महेन्द्रभगिनी सत्या सत्यभाषा सुकोमला ॥ ८५ ॥
वामा च पञ्चतपसां वरदात्री प्रकीर्तिता ।
वाच्यवर्णेश्वरी विद्या दुर्जया दुरतिक्रमा ॥ ८६ ॥
कालरात्रिर्महावेगा वीरभद्रप्रिया हिता ।
भद्रकाली जगन्माता भक्तानां भद्रदायिनी ॥ ८७ ॥
कराला पिङ्गलाकारा कामभेत्त्री महामनाः ।
यशस्विनी यशोदा च षडध्वपरिवर्तिका ॥ ८८ ॥
शङ्खिनी पद्मिनी सङ्ख्या साङ्ख्ययोगप्रवर्तिका ।
चैत्रादिर्वत्सरारूढा जगत्सम्पूरणीन्द्रजा ॥ ८९ ॥
शुम्भघ्नी खेचराराध्या कम्बुग्रीवा बलीडिता ।
खगारूढा महैश्वर्या सुपद्मनिलया तथा ॥ ९० ॥
विरक्ता गरुडस्था च जगतीहृद्गुहाश्रया ।
शुम्भादिमथना भक्तहृद्गह्वरनिवासिनी ॥ ९१ ॥
जगत्त्रयारणी सिद्धसङ्कल्पा कामदा तथा ।
सर्वविज्ञानदात्री चानल्पकल्मषहारिणी ॥ ९२ ॥
vēdaśaktirvēdamātā vēdavidyāprakāśinī |
yōgēśvarēśvarī māyā mahāśaktirmahāmayī || 76 ||
viśvāntaḥsthā viyanmūrtirbhārgavī surasundarī |
surabhirnandinī vidyā nandagōpatanūdbhavā || 77 ||
bhāratī paramānandā parāvaravibhēdikā |
sarvapraharaṇōpētā kāmyā kāmēśvarēśvarī || 78 ||
anantānandavibhavā hr̥llēkhā kanakaprabhā |
kūṣmāṇḍā dhanaratnāḍhyā sugandhā gandhadāyinī || 79 ||
trivikramapadōdbhūtā caturāsyā śivōdayā |
sudurlabhā dhanādhyakṣā dhanyā piṅgalalōcanā || 80 ||
śāntā prabhāsvarūpā ca paṅkajāyatalōcanā |
indrākṣī hr̥dayāntaḥsthā śivā mātā ca satkriyā || 81 ||
girijā ca sugūḍhā ca nityapuṣṭā nirantarā |
durgā kātyāyanī caṇḍī candrikā kāntavigrahā || 82 ||
hiraṇyavarṇā jagatī jagadyantrapravartikā |
mandarādrinivāsā ca śāradā svarṇamālinī || 83 ||
ratnamālā ratnagarbhā vyuṣṭirviśvapramāthinī |
padmānandā padmanibhā nityapuṣṭā kr̥tōdbhavā || 84 ||
nārāyaṇī duṣṭaśikṣā sūryamātā vr̥ṣapriyā |
mahēndrabhaginī satyā satyabhāṣā sukōmalā || 85 ||
vāmā ca pañcatapasāṁ varadātrī prakīrtitā |
vācyavarṇēśvarī vidyā durjayā duratikramā || 86 ||
kālarātrirmahāvēgā vīrabhadrapriyā hitā |
bhadrakālī jaganmātā bhaktānāṁ bhadradāyinī || 87 ||
karālā piṅgalākārā kāmabhēttrī mahāmanāḥ |
yaśasvinī yaśōdā ca ṣaḍadhvaparivartikā || 88 ||
śaṅkhinī padminī saṅkhyā sāṅkhyayōgapravartikā |
caitrādirvatsarārūḍhā jagatsampūraṇīndrajā || 89 ||
śumbhaghnī khēcarārādhyā kambugrīvā balīḍitā |
khagārūḍhā mahaiśvaryā supadmanilayā tathā || 90 ||
viraktā garuḍasthā ca jagatīhr̥dguhāśrayā |
śumbhādimathanā bhaktahr̥dgahvaranivāsinī || 91 ||
jagattrayāraṇī siddhasaṅkalpā kāmadā tathā |
sarvavijñānadātrī cānalpakalmaṣahāriṇī || 92 ||
सकलोपनिषद्गम्या दुष्टदुष्प्रेक्ष्यसत्तमा ।
सद्वृता लोकसंव्याप्ता तुष्टिः पुष्टिः क्रियावती ॥ ९३ ॥
विश्वामरेश्वरी चैव भुक्तिमुक्तिप्रदायिनी ।
शिवा धृता लोहिताक्षी सर्पमालाविभूषणा ॥ ९४ ॥
निरानन्दा त्रिशूलासिधनुर्बाणादिधारिणी ।
अशेषध्येयमूर्तिश्च देवतानां च देवता ॥ ९५ ॥
वराम्बिका गिरेः पुत्री निशुम्भविनिपातिनी ।
सुवर्णा स्वर्णलसिताऽनन्तवर्णा सदाधृता ॥ ९६ ॥
शाङ्करी शान्तहृदया अहोरात्रविधायिका ।
विश्वगोप्त्री गूढरूपा गुणपूर्णा च गार्ग्यजा ॥ ९७ ॥
गौरी शाकम्भरी सत्यसन्धा सन्ध्यात्रयीधृता ।
सर्वपापविनिर्मुक्ता सर्वबन्धविवर्जिता ॥ ९८ ॥
साङ्ख्ययोगसमाख्याता अप्रमेया मुनीडिता ।
विशुद्धसुकुलोद्भूता बिन्दुनादसमादृता ॥ ९९ ॥
शम्भुवामाङ्कगा चैव शशितुल्यनिभानना ।
वनमालाविराजन्ती अनन्तशयनादृता ॥ १०० ॥
नरनारायणोद्भूता नारसिंही प्रकीर्तिता ।
दैत्यप्रमाथिनी शङ्खचक्रपद्मगदाधरा ॥ १०१ ॥
सङ्कर्षणसमुत्पन्ना अम्बिका सज्जनाश्रया ।
सुवृता सुन्दरी चैव धर्मकामार्थदायिनी ॥ १०२ ॥
मोक्षदा भक्तिनिलया पुराणपुरुषादृता ।
महाविभूतिदाऽऽराध्या सरोजनिलयाऽसमा ॥ १०३ ॥
अष्टादशभुजाऽनादिर्नीलोत्पलदलाक्षिणी ।
सर्वशक्तिसमारूढा धर्माधर्मविवर्जिता ॥ १०४ ॥
वैराग्यज्ञाननिरता निरालोका निरिन्द्रिया ।
विचित्रगहनाधारा शाश्वतस्थानवासिनी ॥ १०५ ॥
ज्ञानेश्वरी पीतचेला वेदवेदाङ्गपारगा ।
मनस्विनी मन्युमाता महामन्युसमुद्भवा ॥ १०६ ॥
अमन्युरमृतास्वादा पुरन्दरपरिष्टुता ।
अशोच्या भिन्नविषया हिरण्यरजतप्रिया ॥ १०७ ॥
हिरण्यजननी भीमा हेमाभरणभूषिता ।
विभ्राजमाना दुर्ज्ञेया ज्योतिष्टोमफलप्रदा ॥ १०८ ॥
महानिद्रासमुत्पत्तिरनिद्रा सत्यदेवता ।
दीर्घा ककुद्मिनी पिङ्गजटाधारा मनोज्ञधीः ॥ १०९ ॥
sakalōpaniṣadgamyā duṣṭaduṣprēkṣyasattamā |
sadvr̥tā lōkasaṁvyāptā tuṣṭiḥ puṣṭiḥ kriyāvatī || 93 ||
viśvāmarēśvarī caiva bhuktimuktipradāyinī |
śivā dhr̥tā lōhitākṣī sarpamālāvibhūṣaṇā || 94 ||
nirānandā triśūlāsidhanurbāṇādidhāriṇī |
aśēṣadhyēyamūrtiśca dēvatānāṁ ca dēvatā || 95 ||
varāmbikā girēḥ putrī niśumbhavinipātinī |
suvarṇā svarṇalasitā:’nantavarṇā sadādhr̥tā || 96 ||
śāṅkarī śāntahr̥dayā ahōrātravidhāyikā |
viśvagōptrī gūḍharūpā guṇapūrṇā ca gārgyajā || 97 ||
gaurī śākambharī satyasandhā sandhyātrayīdhr̥tā |
sarvapāpavinirmuktā sarvabandhavivarjitā || 98 ||
sāṅkhyayōgasamākhyātā apramēyā munīḍitā |
viśuddhasukulōdbhūtā bindunādasamādr̥tā || 99 ||
śambhuvāmāṅkagā caiva śaśitulyanibhānanā |
vanamālāvirājantī anantaśayanādr̥tā || 100 ||
naranārāyaṇōdbhūtā nārasiṁhī prakīrtitā |
daityapramāthinī śaṅkhacakrapadmagadādharā || 101 ||
saṅkarṣaṇasamutpannā ambikā sajjanāśrayā |
suvr̥tā sundarī caiva dharmakāmārthadāyinī || 102 ||
mōkṣadā bhaktinilayā purāṇapuruṣādr̥tā |
mahāvibhūtidā:’:’rādhyā sarōjanilayā:’samā || 103 ||
aṣṭādaśabhujā:’nādirnīlōtpaladalākṣiṇī |
sarvaśaktisamārūḍhā dharmādharmavivarjitā || 104 ||
vairāgyajñānaniratā nirālōkā nirindriyā |
vicitragahanādhārā śāśvatasthānavāsinī || 105 ||
jñānēśvarī pītacēlā vēdavēdāṅgapāragā |
manasvinī manyumātā mahāmanyusamudbhavā || 106 ||
amanyuramr̥tāsvādā purandarapariṣṭutā |
aśōcyā bhinnaviṣayā hiraṇyarajatapriyā || 107 ||
hiraṇyajananī bhīmā hēmābharaṇabhūṣitā |
vibhrājamānā durjñēyā jyōtiṣṭōmaphalapradā || 108 ||
mahānidrāsamutpattiranidrā satyadēvatā |
dīrghā kakudminī piṅgajaṭādhārā manōjñadhīḥ || 109 ||
महाश्रया रमोत्पन्ना तमःपारे प्रतिष्ठिता ।
त्रितत्त्वमाता त्रिविधा सुसूक्ष्मा पद्मसंश्रया ॥ ११० ॥
शान्त्यतीतकलाऽतीतविकारा श्वेतचेलिका ।
चित्रमाया शिवज्ञानस्वरूपा दैत्यमाथिनी ॥ १११ ॥
काश्यपी कालसर्पाभवेणिका शास्त्रयोनिका ।
त्रयीमूर्तिः क्रियामूर्तिश्चतुर्वर्गा च दर्शिनी ॥ ११२ ॥
नारायणी नरोत्पन्ना कौमुदी कान्तिधारिणी ।
कौशिकी ललिता लीला परावरविभाविनी ॥ ११३ ॥
वरेण्याऽद्भुतमाहात्म्या वडवा वामलोचना ।
सुभद्रा चेतनाराध्या शान्तिदा शान्तिवर्धिनी ॥ ११४ ॥
जयादिशक्तिजननी शक्तिचक्रप्रवर्तिका ।
त्रिशक्तिजननी जन्या षट्सूत्रपरिवर्णिता ॥ ११५ ॥
सुधौतकर्मणाऽऽराध्या युगान्तदहनात्मिका ।
सङ्कर्षिणी जगद्धात्री कामयोनिः किरीटिनी ॥ ११६ ॥
ऐन्द्री त्रैलोक्यनमिता वैष्णवी परमेश्वरी ।
प्रद्युम्नजननी बिम्बसमोष्ठी पद्मलोचना ॥ ११७ ॥
मदोत्कटा हंसगतिः प्रचण्डा चण्डविक्रमा ।
वृषाधीशा परात्मा च विन्ध्यपर्वतवासिनी ॥ ११८ ॥
हिमवन्मेरुनिलया कैलासपुरवासिनी ।
चाणूरहन्त्री नीतिज्ञा कामरूपा त्रयीतनुः ॥ ११९ ॥
व्रतस्नाता धर्मशीला सिंहासननिवासिनी ।
वीरभद्रादृता वीरा महाकालसमुद्भवा ॥ १२० ॥
विद्याधरार्चिता सिद्धसाध्याराधितपादुका ।
श्रद्धात्मिका पावनी च मोहिनी अचलात्मिका ॥ १२१ ॥
महाद्भुता वारिजाक्षी सिंहवाहनगामिनी ।
मनीषिणी सुधावाणी वीणावादनतत्परा ॥ १२२ ॥
श्वेतवाहनिषेव्या च लसन्मतिररुन्धती ।
हिरण्याक्षी तथा चैव महानन्दप्रदायिनी ॥ १२३ ॥
वसुप्रभा सुमाल्याप्तकन्धरा पङ्कजानना ।
परावरा वरारोहा सहस्रनयनार्चिता ॥ १२४ ॥
श्रीरूपा श्रीमती श्रेष्ठा शिवनाम्नी शिवप्रिया ।
श्रीप्रदा श्रितकल्याणा श्रीधरार्धशरीरिणी ॥ १२५ ॥
श्रीकलाऽनन्तदृष्टिश्च ह्यक्षुद्राऽऽरातिसूदनी ।
रक्तबीजनिहन्त्री च दैत्यसङ्घविमर्दिनी ॥ १२६ ॥
सिंहारूढा सिंहिकास्या दैत्यशोणितपायिनी ।
सुकीर्तिसहिता छिन्नसंशया रसवेदिनी ॥ १२७ ॥
mahāśrayā ramōtpannā tamaḥpārē pratiṣṭhitā |
tritattvamātā trividhā susūkṣmā padmasaṁśrayā || 110 ||
śāntyatītakalā:’tītavikārā śvētacēlikā |
citramāyā śivajñānasvarūpā daityamāthinī || 111 ||
kāśyapī kālasarpābhavēṇikā śāstrayōnikā |
trayīmūrtiḥ kriyāmūrtiścaturvargā ca darśinī || 112 ||
nārāyaṇī narōtpannā kaumudī kāntidhāriṇī |
kauśikī lalitā līlā parāvaravibhāvinī || 113 ||
varēṇyā:’dbhutamāhātmyā vaḍavā vāmalōcanā |
subhadrā cētanārādhyā śāntidā śāntivardhinī || 114 ||
jayādiśaktijananī śakticakrapravartikā |
triśaktijananī janyā ṣaṭsūtraparivarṇitā || 115 ||
sudhautakarmaṇā:’:’rādhyā yugāntadahanātmikā |
saṅkarṣiṇī jagaddhātrī kāmayōniḥ kirīṭinī || 116 ||
aindrī trailōkyanamitā vaiṣṇavī paramēśvarī |
pradyumnajananī bimbasamōṣṭhī padmalōcanā || 117 ||
madōtkaṭā haṁsagatiḥ pracaṇḍā caṇḍavikramā |
vr̥ṣādhīśā parātmā ca vindhyaparvatavāsinī || 118 ||
himavanmērunilayā kailāsapuravāsinī |
cāṇūrahantrī nītijñā kāmarūpā trayītanuḥ || 119 ||
vratasnātā dharmaśīlā siṁhāsananivāsinī |
vīrabhadrādr̥tā vīrā mahākālasamudbhavā || 120 ||
vidyādharārcitā siddhasādhyārādhitapādukā |
śraddhātmikā pāvanī ca mōhinī acalātmikā || 121 ||
mahādbhutā vārijākṣī siṁhavāhanagāminī |
manīṣiṇī sudhāvāṇī vīṇāvādanatatparā || 122 ||
śvētavāhaniṣēvyā ca lasanmatirarundhatī |
hiraṇyākṣī tathā caiva mahānandapradāyinī || 123 ||
vasuprabhā sumālyāptakandharā paṅkajānanā |
parāvarā varārōhā sahasranayanārcitā || 124 ||
śrīrūpā śrīmatī śrēṣṭhā śivanāmnī śivapriyā |
śrīpradā śritakalyāṇā śrīdharārdhaśarīriṇī || 125 ||
śrīkalā:’nantadr̥ṣṭiśca hyakṣudrā:’:’rātisūdanī |
raktabījanihantrī ca daityasaṅghavimardinī || 126 ||
siṁhārūḍhā siṁhikāsyā daityaśōṇitapāyinī |
sukīrtisahitā chinnasaṁśayā rasavēdinī || 127 ||
गुणाभिरामा नागारिवाहना निर्जरार्चिता ।
नित्योदिता स्वयञ्ज्योतिः स्वर्णकाया प्रकीर्तिता ॥ १२८ ॥
वज्रदण्डाङ्किता चैव तथाऽमृतसञ्जीविनी ।
वज्रच्छन्ना देवदेवी वरवज्रस्वविग्रहा ॥ १२९ ॥
माङ्गल्या मङ्गलात्मा च मालिनी माल्यधारिणी ।
गन्धर्वी तरुणी चान्द्री खड्गायुधधरा तथा ॥ १३० ॥
सौदामिनी प्रजानन्दा तथा प्रोक्ता भृगूद्भवा ।
एकानङ्गा च शास्त्रार्थकुशला धर्मचारिणी ॥ १३१ ॥
धर्मसर्वस्ववाहा च धर्माधर्मविनिश्चया ।
धर्मशक्तिर्धर्ममया धार्मिकानां शिवप्रदा ॥ १३२ ॥
विधर्मा विश्वधर्मज्ञा धर्मार्थान्तरविग्रहा ।
धर्मवर्ष्मा धर्मपूर्वा धर्मपारङ्गतान्तरा ॥ १३३ ॥
धर्मोपदेष्ट्री धर्मात्मा धर्मगम्या धराधरा ।
कपालिनी शाकलिनी कलाकलितविग्रहा ॥ १३४ ॥
सर्वशक्तिविमुक्ता च कर्णिकारधराऽक्षरा ।
कंसप्राणहरा चैव युगधर्मधरा तथा ॥ १३५ ॥
युगप्रवर्तिका प्रोक्ता त्रिसन्ध्या ध्येयविग्रहा ।
स्वर्गापवर्गदात्री च तथा प्रत्यक्षदेवता ॥ १३६ ॥
आदित्या दिव्यगन्धा च दिवाकरनिभप्रभा ।
पद्मासनगता प्रोक्ता खड्गबाणशरासना ॥ १३७ ॥
शिष्टा विशिष्टा शिष्टेष्टा शिष्टश्रेष्ठप्रपूजिता ।
शतरूपा शतावर्ता वितता रासमोदिनी ॥ १३८ ॥
सूर्येन्दुनेत्रा प्रद्युम्नजननी सुष्ठुमायिनी ।
सूर्यान्तरस्थिता चैव सत्प्रतिष्ठितविग्रहा ॥ १३९ ॥
निवृत्ता प्रोच्यते ज्ञानपारगा पर्वतात्मजा ।
कात्यायनी चण्डिका च चण्डी हैमवती तथा ॥ १४० ॥
दाक्षायणी सती चैव भवानी सर्वमङ्गला ।
धूम्रलोचनहन्त्री च चण्डमुण्डविनाशिनी ॥ १४१ ॥
योगनिद्रा योगभद्रा समुद्रतनया तथा ।
देवप्रियङ्करी शुद्धा भक्तभक्तिप्रवर्धिनी ॥ १४२ ॥
त्रिनेत्रा चन्द्रमुकुटा प्रमथार्चितपादुका ।
अर्जुनाभीष्टदात्री च पाण्डवप्रियकारिणी ॥ १४३ ॥
कुमारलालनासक्ता हरबाहूपधानिका ।
विघ्नेशजननी भक्तविघ्नस्तोमप्रहारिणी ॥ १४४ ॥
सुस्मितेन्दुमुखी नम्या जयाप्रियसखी तथा ।
अनादिनिधना प्रेष्ठा चित्रमाल्यानुलेपना ॥ १४५ ॥
guṇābhirāmā nāgārivāhanā nirjarārcitā |
nityōditā svayañjyōtiḥ svarṇakāyā prakīrtitā || 128 ||
vajradaṇḍāṅkitā caiva tathā:’mr̥tasañjīvinī |
vajracchannā dēvadēvī varavajrasvavigrahā || 129 ||
māṅgalyā maṅgalātmā ca mālinī mālyadhāriṇī |
gandharvī taruṇī cāndrī khaḍgāyudhadharā tathā || 130 ||
saudāminī prajānandā tathā prōktā bhr̥gūdbhavā |
ēkānaṅgā ca śāstrārthakuśalā dharmacāriṇī || 131 ||
dharmasarvasvavāhā ca dharmādharmaviniścayā |
dharmaśaktirdharmamayā dhārmikānāṁ śivapradā || 132 ||
vidharmā viśvadharmajñā dharmārthāntaravigrahā |
dharmavarṣmā dharmapūrvā dharmapāraṅgatāntarā || 133 ||
dharmōpadēṣṭrī dharmātmā dharmagamyā dharādharā |
kapālinī śākalinī kalākalitavigrahā || 134 ||
sarvaśaktivimuktā ca karṇikāradharā:’kṣarā |
kaṁsaprāṇaharā caiva yugadharmadharā tathā || 135 ||
yugapravartikā prōktā trisandhyā dhyēyavigrahā |
svargāpavargadātrī ca tathā pratyakṣadēvatā || 136 ||
ādityā divyagandhā ca divākaranibhaprabhā |
padmāsanagatā prōktā khaḍgabāṇaśarāsanā || 137 ||
śiṣṭā viśiṣṭā śiṣṭēṣṭā śiṣṭaśrēṣṭhaprapūjitā |
śatarūpā śatāvartā vitatā rāsamōdinī || 138 ||
sūryēndunētrā pradyumnajananī suṣṭhumāyinī |
sūryāntarasthitā caiva satpratiṣṭhitavigrahā || 139 ||
nivr̥ttā prōcyatē jñānapāragā parvatātmajā |
kātyāyanī caṇḍikā ca caṇḍī haimavatī tathā || 140 ||
dākṣāyaṇī satī caiva bhavānī sarvamaṅgalā |
dhūmralōcanahantrī ca caṇḍamuṇḍavināśinī || 141 ||
yōganidrā yōgabhadrā samudratanayā tathā |
dēvapriyaṅkarī śuddhā bhaktabhaktipravardhinī || 142 ||
trinētrā candramukuṭā pramathārcitapādukā |
arjunābhīṣṭadātrī ca pāṇḍavapriyakāriṇī || 143 ||
kumāralālanāsaktā harabāhūpadhānikā |
vighnēśajananī bhaktavighnastōmaprahāriṇī || 144 ||
susmitēndumukhī namyā jayāpriyasakhī tathā |
anādinidhanā prēṣṭhā citramālyānulēpanā || 145 ||
कोटिचन्द्रप्रतीकाशा कूटजालप्रमाथिनी ।
कृत्याप्रहारिणी चैव मारणोच्चाटनी तथा ॥ १४६ ॥
सुरासुरप्रवन्द्याङ्घ्रिर्मोहघ्नी ज्ञानदायिनी ।
षड्वैरिनिग्रहकरी वैरिविद्राविणी तथा ॥ १४७ ॥
भूतसेव्या भूतदात्री भूतपीडाविमर्दिका ।
नारदस्तुतचारित्रा वरदेशा वरप्रदा ॥ १४८ ॥
वामदेवस्तुता चैव कामदा सोमशेखरा ।
दिक्पालसेविता भव्या भामिनी भावदायिनी ॥ १४९ ॥
स्त्रीसौभाग्यप्रदात्री च भोगदा रोगनाशिनी ।
व्योमगा भूमिगा चैव मुनिपूज्यपदाम्बुजा ।
वनदुर्गा च दुर्बोधा महादुर्गा प्रकीर्तिता ॥ १५० ॥
॥ फलश्रुतिः ॥
इतीदं कीर्तिदं भद्र दुर्गानामसहस्रकम् ।
त्रिसन्ध्यं यः पठेन्नित्यं तस्य लक्ष्मीः स्थिरा भवेत् ॥ १ ॥
ग्रहभूतपिशाचादिपीडा नश्यत्यसंशयम् ।
बालग्रहादिपीडायाः शान्तिर्भवति कीर्तनात् ॥ २ ॥
मारिकादिमहारोगे पठतां सौख्यदं नृणाम् ।
व्यवहारे च जयदं शत्रुबाधानिवारकम् ॥ ३ ॥
दम्पत्योः कलहे प्राप्ते मिथः प्रेमाभिवर्धकम् ।
आयुरारोग्यदं पुंसां सर्वसम्पत्प्रदायकम् ॥ ४ ॥
विद्याभिवर्धकं नित्यं पठतामर्थसाधकम् ।
शुभदं शुभकार्येषु पठतां शृण्वतामपि ॥ ५ ॥
यः पूजयति दुर्गां तां दुर्गानामसहस्रकैः ।
पुष्पैः कुङ्कुमसम्मिश्रैः स तु यत्काङ्क्षते हृदि ॥ ६ ॥
तत्सर्वं समवाप्नोति नास्ति नास्त्यत्र संशयः ।
यन्मुखे ध्रियते नित्यं दुर्गानामसहस्रकम् ॥ ७ ॥
किं तस्येतरमन्त्रौघैः कार्यं धन्यतमस्य हि ।
दुर्गानामसहस्रस्य पुस्तकं यद्गृहे भवेत् ॥ ८ ॥
न तत्र ग्रहभूतादिबाधा स्यान्मङ्गलास्पदे ।
तद्गृहं पुण्यदं क्षेत्रं देवीसान्निध्यकारकम् ॥ ९ ॥
एतस्य स्तोत्रमुख्यस्य पाठकः श्रेष्ठमन्त्रवित् ।
देवतायाः प्रसादेन सर्वपूज्यः सुखी भवेत् ॥ १० ॥
इत्येतन्नगराजेन कीर्तितं मुनिसत्तम ।
गुह्याद्गुह्यतरं स्तोत्रं त्वयि स्नेहात् प्रकीर्तितम् ॥ ११ ॥
भक्ताय श्रद्धधानाय केवलं कीर्त्यतामिदम् ।
हृदि धारय नित्यं त्वं देव्यनुग्रहसाधकम् ॥ १२ ॥
kōṭicandrapratīkāśā kūṭajālapramāthinī |
kr̥tyāprahāriṇī caiva māraṇōccāṭanī tathā || 146 ||
surāsurapravandyāṅghrirmōhaghnī jñānadāyinī |
ṣaḍvairinigrahakarī vairividrāviṇī tathā || 147 ||
bhūtasēvyā bhūtadātrī bhūtapīḍāvimardikā |
nāradastutacāritrā varadēśā varapradā || 148 ||
vāmadēvastutā caiva kāmadā sōmaśēkharā |
dikpālasēvitā bhavyā bhāminī bhāvadāyinī || 149 ||
strīsaubhāgyapradātrī ca bhōgadā rōganāśinī |
vyōmagā bhūmigā caiva munipūjyapadāmbujā |
vanadurgā ca durbōdhā mahādurgā prakīrtitā || 150 ||
|| phalaśrutiḥ ||
itīdaṁ kīrtidaṁ bhadra durgānāmasahasrakam |
trisandhyaṁ yaḥ paṭhēnnityaṁ tasya lakṣmīḥ sthirā bhavēt || 1 ||
grahabhūtapiśācādipīḍā naśyatyasaṁśayam |
bālagrahādipīḍāyāḥ śāntirbhavati kīrtanāt || 2 ||
mārikādimahārōgē paṭhatāṁ saukhyadaṁ nr̥ṇām |
vyavahārē ca jayadaṁ śatrubādhānivārakam || 3 ||
dampatyōḥ kalahē prāptē mithaḥ prēmābhivardhakam |
āyurārōgyadaṁ puṁsāṁ sarvasampatpradāyakam || 4 ||
vidyābhivardhakaṁ nityaṁ paṭhatāmarthasādhakam |
śubhadaṁ śubhakāryēṣu paṭhatāṁ śr̥ṇvatāmapi || 5 ||
yaḥ pūjayati durgāṁ tāṁ durgānāmasahasrakaiḥ |
puṣpaiḥ kuṅkumasammiśraiḥ sa tu yatkāṅkṣatē hr̥di || 6 ||
tatsarvaṁ samavāpnōti nāsti nāstyatra saṁśayaḥ |
yanmukhē dhriyatē nityaṁ durgānāmasahasrakam || 7 ||
kiṁ tasyētaramantraughaiḥ kāryaṁ dhanyatamasya hi |
durgānāmasahasrasya pustakaṁ yadgr̥hē bhavēt || 8 ||
na tatra grahabhūtādibādhā syānmaṅgalāspadē |
tadgr̥haṁ puṇyadaṁ kṣētraṁ dēvīsānnidhyakārakam || 9 ||
ētasya stōtramukhyasya pāṭhakaḥ śrēṣṭhamantravit |
dēvatāyāḥ prasādēna sarvapūjyaḥ sukhī bhavēt || 10 ||
ityētannagarājēna kīrtitaṁ munisattama |
guhyādguhyataraṁ stōtraṁ tvayi snēhāt prakīrtitam || 11 ||
bhaktāya śraddhadhānāya kēvalaṁ kīrtyatāmidam |
hr̥di dhāraya nityaṁ tvaṁ dēvyanugrahasādhakam || 12 ||
Source: Stotra Nidhi recitation on YouTube · text from stotranidhi.com
Skanda gives this hymn to Nārada saying it is guhyād guhyataram — most secret of secrets — and that it is maṅgalaṁ, auspicious, that it quiets graha-pīḍā (planetary affliction), and that bhakti in the chanter grows añjasā — directly. The thousand names are not memorised so much as let through: each name is a different facet of the same Mother. By the end the seeker is not the same person who began.
Oṁ — the praṇava, the primordial sound that holds all sound.
Duṁ — the bīja (seed-syllable) of Durgā. Not a word — a frequency. The condensed sonic form of the Goddess.
Durgāyai — to the One who removes durga, that which is hard to cross. The Devī as protector against every obstacle (illness, fear, ignorance, planetary affliction).
Namaḥ — salutations. Surrender, not request.
I bow to Durgā, the unconquerable, by the seed-sound that is her body.
The sahasranāma scatters a thousand facets of the Devī across ten minutes; the bīja gathers all of them into a single syllable and repeats it 108 times. The names are extensive; the bīja is intensive. One mālā concentrates everything the names invoked. The combination — stotram + japa — is the classical pattern: address the deity by every name you know, then sit with the seed that is her body. Duṁ is to Durgā what Aiṁ is to Sarasvatī, Śrīṁ to Lakṣmī, Hrīṁ to Mahāmāyā. It is the Goddess in one breath.
Food is condensed prāṇa entering the body. Received well, it turns from matter into prasāda.
O Annapūrṇā, ever‑full, beloved life‑breath of Śaṅkara — for the attainment of wisdom and detachment, please grant me this offering, O Pārvatī. And may the giver of food be happy.
To transform food from matter into prasāda — sacred offering received with gratitude. Mindset measurably shapes digestion (the vagus nerve is the bridge). Touching the plate (not the food) and chanting once before eating is a complete reset: the parasympathetic system engages, and what enters the body is integrated, not just processed.
Specific concerns — beginnings, lost things, studies, health, the time of carrying a child.
You are the proof in this accomplishment of the task, O finest among the Hari‑clan. Hanumān, through effort, destroy this sorrow.
To borrow Hanumān's spirit of yatna — disciplined effort — before any difficult undertaking. The verse is Sītā's own words to him in her hour of helplessness; chanting them is a deliberate self‑positioning into the same posture of trust. You become Sītā for a moment; the work becomes Hanumān's job.
Kārtavīrya‑Arjuna by name, a king with a thousand arms — by merely remembering him, what is gone, what is taken, what is lost, is regained.
A practical memory‑recall device that works partly through psychological re‑centring. Often the lost object isn't truly lost — the mind has scrambled. Pausing to remember a thousand‑armed king whose memory contained everything redirects attention enough for the location to surface. Works often enough that practitioners stop questioning it.
Salutations again and again to Kṛṣṇa, son of Vasudeva, to Hari, the supreme self, to Govinda, destroyer of the suffering of those who bow.
Sound shapes the developing being in the womb. Chanting Kṛṣṇa's names during pregnancy bathes the unborn's nervous system in qualities of lightness, joy, and protection — long before language is understood, vibration is received. The mother's voice, chanting these names, becomes the child's first environment.
He who is the embodiment of the bliss of knowledge, of pure crystalline form, the support of all wisdom — Hayagrīva — we offer our worship.
To invoke the deity of pure crystalline knowledge before study. Hayagrīva recovered the Vedas when they were lost to the asuras; invoking him aligns the student with the source of knowledge rather than only the textbook. Three to five rounds before sitting down to study reliably sharpens attention.
I bow to Dhanvantari, the primordial god, whose lotus feet are honoured by gods and asuras alike — destroyer in the world of the fear of old age, disease and death — the lord and bestower of every kind of medicine.
To activate the body's relationship with healing intelligence. Chanted before taking medicine — even modern pharmaceutical medicine — it aligns consciousness with the medicine's purpose, which Āyurveda treats as half of the cure. For chronic illness, the practice extends to listening daily to Mahāmṛtyuñjaya Stotra and Viṣṇu Sahasranāma.
First verse shown · seven more follow in Tulsidas's composition (Rāmacaritamānasa · Uttara‑kāṇḍa)
I bow to Īśāna — the Lord whose nature is liberation; the all‑pervading, omnipresent one; the form of Brahman and the Vedas. I worship the eternal, attribute‑less, alternative‑less, desire‑less consciousness‑sky who dwells in space itself.
Composed by Tulsidas at the close of the Rāmacaritamānasa, the Rudrāṣṭakam is Shiva‑devotion as direct address — eight verses, no detour. Chanted on Mondays (Śiva's day), at Pradoṣa (the trayodaśī sandhyā), and through the month of Sawan, it intensifies the daily practice with a more vertical relationship to Śiva. The last verse — "I know neither yoga, nor japa, nor pūjā" — releases the practitioner from the pretense of expertise.
The full eight verses take 4–5 minutes to chant. Until they are memorised, read them slowly from the page — accuracy matters less than presence. Audio recitations are widely available (Anuradha Paudwal's is a common reference); listen once, then read along, then read alone.
Surrender the night. Eyes closed, a few conscious breaths — no prāṇāyāma needed — then chant once.
One who remembers, at the time of sleep, Rāma, Skanda, Hanumān, Vainateya (Garuḍa) and Vṛkodara — that person's bad dreams are destroyed.
The sleeping mind is most porous to suggestion — what enters the consciousness in the last minute before sleep colours the entire dream realm. Surrendering the night to five protectors (Rāma · dharma, Skanda · courage, Hanumān · service, Garuḍa · clarity, Bhīma · strength) prevents the unconscious from being colonised by the day's anxieties, and the body actually rests.
Without this, the practice "doesn't work" — not because the shlokas fail, but because the body and mind cannot hold what the chanting begins to give.
Not for casual practice — but worth knowing the precise form.
tryambakam, not tri‑am‑bakam; mā'mṛtāt (a graceful elision, not māmṛtāt) — the meaning is "from death — for the sake of immortality." The "Mṛtyuñjaya" idea is not the removal of death itself but the removal of the fear of death.
To remove the fear of death — not death itself. Fear of death paralyses living; this mantra dissolves that fear, restoring full presence to whatever life remains. Especially supportive for chronic illness and end‑of‑life accompaniment — and the precise reason the mantra is given personally by a teacher, never picked from a book.