1

Yuva Sampradaya Varga

guru vandanaṁ gururbrahmā gururviṣṇu rgururdevo maheśvaraḥ। guruḥ sākṣāt parabrahmā tasmai śrīgurave namaḥ।।

śloka in saṁskr̥taṁ: गरुुर्ब् रह्मा गरुुर्व रष्ण ुग ुररुर्दवेो महशे्वरः।

गरुुः साक्षात ् परर्ब्ह्मा तस्म ैश्रीगरुव ेनमः।।

Meaning: There is an equilibrium of constant creation, sustenance and resolution all

the time and we see this everywhere; in our cells, thoughts, etc. When we look at this

entire creation, Jagat, the creation, sustenance and resolution is done by Brahma,

Vishnu and Siva respectively. It is the Guru who helps us see and acquire this

knowledge.

In this sloka, we see Brahma, Vishnu and Siva as our Guru as well as in our Guru and

offer our salutations. This brings an attitude in the learner that the Devatas

themselves are teaching them, through the Guru in front of them. This attitude brings

necessary openness to absorb and assimilate the knowledge.

***

2

gaṇeśa vandanaṁ śuklāmbaradharaṁ viṣṇuṁ śaśivarṇaṁ caturbhujam । prasannavadanaṁ dhyāyet sarvavighnopaśāntaye ॥

śloka in saṁskr̥taṁ:

शकु्लाम्बरधरं र्वष्णु ंशर्शवरं्ण चतरु् ुरजम ् । प्रसन्नवर्दन ंध्यायते ् सव रर्वघ्नोपशान्तय े॥ Meaning: Whenever we do something, there is always a possibility of any number of

distractions and obstacles that might come in the way. Given our interest to complete

the action at hand, we offer this prayer to Lord Ganesha, who is also called

"Vighneshwara", Conqueror of Obstacles. This is a Stotra in praise of him, praying to

remove any obstacles that might come on our path.

Lord Gahesha is extolled as one Who is Wearing White Clothes, Who is All-Pervading,

Who is Bright in Appearance like the Moon and Who is Having Four Hands, Who is

Having a Compassionate and Gracious Face. Let us Meditate on Him to Ward of all

Obstacles.

***

3

Nitya Parayana Slokas

prabhāta ślokaḥ karāgre vasate lakṣmīḥ karamadhye sarasvatī । karamūle tu govindaḥ prabhāte karadarśanam ॥

śloka in saṁskr̥taṁ:

प्रर्ात श्लोकः

कराग्र ेवसत ेलक्ष्ीः करमध्य ेसरस्वती ।

करमलेू त ुगोर्वन्दः प्रर्ात ेकरर्दशरनम ् ॥

Meaning: In Our Dharma, Iswara is manifested everywhere. He/She is the giver of

results of all actions. So, isn’t it appropriate to think of Durga, Lakshmi and Saraswati

as we start the day. Saraswati Devi gives required knowledge to have a fulfilling day,

Lakshmi Devi is the one who gives all the results in many aspects and Durga Devi gives

the necessary courage and protection as we go about doing all the worthy action.

We create the habit of chanting or mentally thinking of this sloka at the beginning of

the day, just when you become awake. We visualize Lakshmi Devi manifesting in the

tip of the hands, Devi Saraswati in the palm, and Durga Devi in the base of the hand

or wrist.

***

4

prabhāta bhūmi ślokaḥ: samudra vasane devī parvata stana maṇḍale । viṣṇupatni namastubhyaṁ, pādasparśaṁ kṣamasva me ॥ śloka in saṁskr̥taṁ: प्रर्ात र्रू्म श्लोकः

समदु्र वसन ेर्दवेी पव रत स्तन मण्डले ।

र्वष्णपुर्ि नमस्तभु्य,ं पार्दस्पशं क्षमस्व म े॥

Meaning: Mother is a symbol of patience, giving and nourishing. If we think about it,

the earth has those qualities. We worship it as Bhooma Devi. When we get up from

sleep, we are going to step on her and spend the rest of that way. She is patient and

bears all the things we do. This is ecological sensitivity at its best.

Appreciating this aspect, we think of her and ask her patience and permission for

walking on her through the day.

(Oh, Mother Earth) O Devi, You Who have the Ocean as Your Garments, and

Mountains as Your Bosom, O Consort of Lord Vishnu, Salutations to You; Please

Forgive my Touch of the Feet (on Earth, which is Your Holy Body).

***

5

snāna ślokaḥ:

gaṅge ca yamune caiva godāvarī sarasvatī narmade sindhu kāverī jalesmin sannidhiṁ kuru ॥

śloka in saṁskr̥taṁ: स्नान श्लोकः गङे्ग च यमनु ेचवै गोदावरी सरस्वती नममद ेससन्ध ुकावरेी जलेसिन ् ससिस िं कुरु ॥ Meaning: Another aspect of environmental and ecological sensitivity in our Dharma

is treating water bodies, especially rivers as very sacred. Having a bath in such sacred

rivers is considered very auspicious. But the tradition goes one step further. Even at

home, we can have all these rivers come and manifest in the water right in front of

us. We say this just before bath and feel blessed. While the water cleanses the outer

body, the holiness cleanses our mind and intellect.

O Holy Rivers Ganga and Yamuna, and Godavari and Saraswathi, O Holy Rivers

Narmada, Sindhu and Kaveri; Please be Present in this Water (and make it Holy).

***

6

namaskāra ślokaḥ:

tvameva mātā ca pitā tvameva, tvameva bandhuśca sakhā tvameva । tvameva vidyā draviṇaṁ tvameva, tvameva sarvaṁ mama devadeva ॥

śloka in saṁskr̥taṁ:

नमस्कार श्लोकः त्वमवे माता च सिता त्वमवे, त्वमवे बन्धशु्च सखा त्वमवे । त्वमवे सवद्या द्रसवणिं त्वमवे, त्वमवे सवं मम दवेदवे ॥

Meaning: In our Dharmic tradition, Iswara is present in everything. This sloka helps

us remember that Iswara is present in everyone around us. He is exalted, at the same

time very accessible and personally available.

You Truly are my Mother and You Truly are my Father. You Truly are my Relative and

You Truly are my Friend. You Truly are my knowledge, and You Truly are my Wealth.

You Truly are my All, My God of Gods.

***

7

bhojana pūrva ślokāḥ:

brahmārpaṇaṁ brahma haviḥ brahmāgnau brahmaṇāhutam । brahmaiva tena gantavyaṁ brahma karma samādhinaḥ ॥

śloka in saṁskr̥taṁ:

भोजन िवू म श्लोकाः ब्रह्माि मणिं ब्रह्म हसवः ब्रह्माग्नौ ब्रह्मणाहुतम ् । ब्रह्मवै तने गन्तव्यिं ब्रह्म कमम समास नः ॥ Meaning: This verse is from Bhagavad Gita. Lord Krishna takes the example of eating

and lists out each step and element involved and says, “That is also Brahman, the

eternal”. The giver, the given, the process of assimilation, and so on, all are Brahman.

It is an exalted level of thinking laying the foundation for seeing that ‘It is not just one

Iswara, it is only Iswara’.

Any means of offering is Brahman- God. The oblation is Brahman- God, the fire in

which the offering is made is Brahman- God, and the one who offers is Brahman- God.

***

8

annapūrṇe sadā pūrṇe śaṅkaraprāṇavallabhe । jñānavairāgya siddhyarthaṁ bhikṣāṁ dehi ca pārvati ॥

śloka in saṁskr̥taṁ: अििणू ेसदा िणू ेशङ्करप्राणवल्लभ े। ज्ञानवरैाग्य ससद्ध्यर्थ ंसभक्ािं दसेह च िाव मसत ॥

Meaning: Generosity and kindness defines Mother. She is always caring and

giving. That is her natural state. By invoking the divine that way, we appeal to that

kindness. But, when she is invoked keeping ourselves at a position of absolute

humility, one that comes when we beg, the kindness overflows. Again, what we ask

must be worthy of begging. Here, we beg for granting us the accomplishment of

dispassion and single-mindedness in pursuit of knowledge. This sloka is to bring that

attitude in our minds as we pursue worthy knowledge.

(Salutations to Mother Annapoorna) O Mother Annapoorna, You Who are always Full

(with the gift of Food and Blessings), You Who are the Beloved of Shankara, ...

... O Mother Parvati, Please grant me the Alms of Your Grace, to awaken within me

Spiritual Knowledge and Freedom from all Worldly Desires.

***

9

sandhyā dīpa darśana ślokaḥ: dīpajyotiḥ paraṁ brahma dīpajyotirjanārdanaḥ । dīpo haratu me pāpaṁ dīpajyotirnamo'stute ॥

śloka in saṁskr̥taṁ: सन्ध्या र्दीप र्दशरन श्लोकः

र्दीपज्योर्तः परं र्ब्ह्म र्दीपज्योर्तज रनार्द रनः ।

र्दीपो हरत ुम ेपाप ंर्दीपज्योर्तन रमोऽस्त ुत े॥

Meaning: When there is darkness, we need light to be able to see. During night there

is no Sun who is capable of dispelling darkness on its own. We only have the moon,

who needs the Sun and wards off darkness by reflecting that light. A Dipa is also like

the Sun with the ability to put forth light all by itself and dispel darkness. We look at

the lamp and its flame and think of this profound meaning and bow to it. This sets

our minds to light up the lamp of knowledge inside us and dispelled the darkness of

ignorance in our minds.

Deepa-Jyothi is the supreme Brahman, Deepa-Jyothi is Janardhana. May the divine

lamp eradicate my sins. Salutations to the divine lamp of the evening.

***

10

Mahalakshmi Ashtakam

om indra uvācha namastē'stu mahāmāyē śrīpīṭhē surapūjitē । śaṅkhachakra gadāhastē mahālakṣmi namō'stu tē ॥ 1 ॥ namastē garuḍārūḍhē kōlāsura bhayaṅkari । sarvapāpaharē dēvi mahālakṣmi namō'stu tē ॥ 2 ॥

śloka in saṁskr̥taṁ:

ओम ् इन्द्र उवाच नमस्तसे्त ूमहामाय ेश्रीर्पठे सरूपरु्जत े। शखं चक्र गर्दा हस्त ेमहालक्ष्ी नमोस्ततू े॥ १ ॥ नमस्त ेगरूडारूढ ेकोलासरू र्यकंरी । सवर पाप हर ेर्दवेी महालक्ष्ी नमोस्ततू े॥ २ ॥

Meaning for Sloka 1: bow to you O Mahamaya, the one who resides in Sripetha and

is worshipped by Suras (devas)

The one who holds Shanka (conch), Chakra(disc) and Gadha (mace) in her hands, I

bow to her the Goddess Mahalakshmi

Meaning for Sloka 2: I bow to you, who mounts on Garuda, who created great fear

and annihilated the demon Kolasura

The Goddess who removes all the sins, O Mahalakshmi I bow to you

***

11

sarvajñē sarvavaradē sarva duṣṭa bhayaṅkari । sarvaduḥkha harē dēvi mahālakṣmi namō'stu tē ॥ 3 ॥ siddhi buddhi pradē dēvi bhukti mukti pradāyini । mantra mūrtē sadā dēvi mahālakṣmi namō'stu tē ॥ 4 ॥

śloka in saṁskr̥taṁ:

सवरज्ञ ेसव रवरर्द ेसव रदुष्ट र्यकंरी । सवर दुःख हर ेर्दवेी महालक्ष्ी नमोस्ततू े॥३ ॥ र्सद्धीबदूु्धीप्रर्द ेर्दवेी र्रु्िमरु्ि प्रर्दार्यनी । मतं्रमतू ेसर्दा र्दवेी महालक्ष्ी नमोस्ततू े॥ ४ ॥ Meaning for Sloka 3: (Salutations to Devi) The one who knows everything (sarvagna),

bestower of all the boons, whose name frightens the wicked

The Devi who removes all the miseries and sorrows, O Mahalakshmi I bow to you

Meaning for Sloka 4: The giver of siddhi (success or accomplishment), buddhi

(intelligence) and who grants the worldly pleasures (bukthi) as well as the

Liberation(Mukti)

The one who is always an embodied form of mantra, Goddess Mahalakshmi I bow to

you

***

12

ādyanta rahitē dēvi ādiśakti mahēśvari । yōgajñē yōga sambhūtē mahālakṣmi namō'stu tē ॥ 5 ॥ sthūla sūkṣma mahāraudrē mahāśakti mahōdarē । mahā pāpa harē dēvi mahālakṣmi namō'stu tē ॥ 6 ॥

śloka in saṁskr̥taṁ: आद्यतंरर्हत ेर्दवेी आद्यशिी महशे्वरी । योगज ेयोगसरं्तू ेमहालक्ष्ी नमोस्ततू े॥ ५ ॥ स्थलू सकू्ष् महारौद्रे महाशिी महोर्दर े। महापाप हर ेर्दवेी महालक्ष्ी नमोस्ततू े॥ ६ ॥ Meaning for Sloka 5: O Devi who is infinite without beginning or the end, Who

represents the primordial Energy, Maheshwari One Who is associated with the yogic

knowledge, who is born from the yoga, I bow to you Goddess Mahalakshmi

Meaning for Sloka 6: The one who is present in gross, subtle as well as fearsome

forms, the maha shakti, who saves the universe by keeping in her great womb.

O Devi the remover of the great sins, I bow to you Goddess Mahalakshmi

***

13

padmāsana sthitē dēvi parabrahma svarūpiṇi । paramēśi jaganmātaḥ mahālakṣmi namō'stu tē ॥ 7 ॥

śvētāmbaradharē dēvi nānālaṅkāra bhūṣitē । jagasthitē jaganmātaḥ mahālakṣmi namō'stu tē ॥ 8 ॥

śloka in saṁskr̥taṁ: पद्मासनर्स्थत ेर्दवेी परर्ब्म्हस्वरूर्पर्णी । परमरे्श जगन्मातरर महालक्ष्ी नमोस्ततू े॥ ७ ॥ श्वतेाबंरधर ेर्दवेी नानालंकार र्रू्ित े। जगर्ित ेजगन्मात र महालक्ष्ी नमोस्ततू े॥ ८ ॥ Meaning for Sloka 7: The Devi who is seated on a lotus in the Padmasana position,

whose form represents the supreme being O Paramesi (who is supreme), Jaganmata

(the mother of the Universe), Mahalakshmi, I bow to you

Meaning for Sloka 8: The one who wears white clothing, Who is adorned with jewels

and various ornaments Who preserves and protects the worlds, the mother of the

universe, Goddess Mahalakshmi, I bow to you

***

14

mahālakṣmyaṣṭakastotraṁ yaḥ paṭhet bhaktimānnaraḥ । sarvasiddhīmavāpnoti rājyaṁ prāpnoti sarvadā ॥ 9 ॥ ekakāle paṭhennityaṁ mahāpāpavināśanaṁ । dvikālaṁ yaḥ paṭhennityaṁ dhanadhānya samanvitaḥ ॥10॥ śloka in saṁskr̥taṁ: महालक्ष्म्यष्टकस्तोत्र ंयः पठेत ् र्र्िमान्नरः । सवरर्सद्धीमवाप्नोर्त राज्य ंप्राप्नोर्त सव रर्दा ॥ ९ ॥ एककाले पठेर्न्नत्य ंमहापापर्वनाशन ं। र्िकालं यः पठेर्न्नत्य ंधनधान्य समर्ितः ॥१०॥

Meaning for Sloka 9: The one who recites this Mahalakshmi Ashtakam stotram with

devotion Will attain all the siddhi’s(accomplishments) and high status always

Meaning for Sloka 10: By reciting this stotra once daily (usually mornings) will

destroys all the great sins Reciting it twice daily (usually morning and evening) will

grant you wealth and grains

***

15

trikālaṁ yaḥ paṭhennityaṁ mahāśatrūvināśanaṁ । mahālakṣmīrbhavennityaṁ prasannā varadā śubhā ॥11॥ ॥ iti śrī mahālakṣmīstava ॥

śloka in saṁskr̥taṁ: र्त्रकालं यः पठेर्न्नत्य ंमहाशत्ररू्वनाशन ं। महालक्ष्ीर् रवरे्न्नत्य ंप्रसन्ना वरर्दा शरु्ा ॥११॥ ॥ इसत श्री महालक्ष्मीस्तव ॥

Meaning for Sloka 11: Reciting this stotram thrice daily (morning, afternoon, and

evening) in three kalas will get benefitted by destroying all the enmity and hatred.

Also, the Goddess Mahalakshmi will be pleased and gives them all the boons and good

luck.

***

16

Sarasvatī pūjā Vidhanam

The scenario for the Puja is one where we invite the primary deity, who is worthy of

worship and is somebody whose grace we desire, into our homes. We take care of

their stay in such a way that they are very pleased. Having made the deity in a very

state, If we have anything specific to ask, we do as a prayer. Otherwise, we complete

the Puja in such a way that we are happy that the deity is having a pleased disposition

towards us and our family.

Isn’t it what we do, when we want to be in the good books of some important person,

either to ask them a favour or have a good impression upon us? If that is the case for

simple limited mortals, shouldn’t we do the same for somebody who is

almighty? That is the general theme and attitude, and the entire Puja is structured

that way.

17

gaṇeśa vandanam agajānanapadmārkam gajānanamaharniśam। anekadantaṁ bhaktānāṁ ekadantaṁ upāsmahe।। iyaṁ pūjā nirvighnena paripūrṇatā siddhayarthaṁ mahāgaṇapatiṁ dhyāyāmi। mahāgaṇapatiṁ prārthayāmi। vakratuṇḍa mahākāya sūryakoṭī samaprabha। nirvighnaṁ kuru me deva sarvakāryeṣu sarvadā।।

śloka in saṁskr̥taṁ:

गर्णशे वन्दनम ् अगजाननपद्माकरम ् गजाननमहर्न रशम।्

अनकेर्दन्त ंर्िाना ंएकर्दन्त ंउपास्मह।े।

इय ंपजूा र्नर्व रघ्नने पर्रपरू्ण रता र्सद्धयर्थ ंमहागर्णपर्त ंध्यायार्म।

महागर्णपर्त ंप्रार्थ रयार्म।

वक्रतणु्ड महाकाय सयू रकोटी समप्रर्।

र्नर्व रघ्न ंकुरु म ेर्दवे सव रकायिे ुसव रर्दा।।

Meaning: Meaning: We are ready to invite the deity and perform the Puja. This is

very important for us, and we want to make sure that the entire thing goes without

any disturbance that is totally outside our control. The deity, being very generous,

may not mind; but we will be unhappy. In such a situation, what is that we can do to

ensure that the whole Puja would go without any hiccup? That is what Lord Ganesha,

as Vignaraja is good at. So, first we invoke him and ask his help to keep all

disturbances away, at least for the duration of the Puja. We specifically ask for

‘Nirvignam Kuru - do what it takes to keep the disturbances away’.

***

18

sarasvatī pūjā sarasvati namastubhyaṁ varade kāmarūpiṇi। vidyārambhaṁ kariṣyāmi siddhirbhavatu me sadā।। asmin citrapaṭhe pustakamaṇḍale ca sarasvatīṁ dhyāyāmi। sarasvatīṁ āvāhayāmi। śloka in saṁskr̥taṁ:

सरस्वती पजूा सरस्वर्त नमस्तभु्य ंवरर्द ेकामरूर्पर्र्ण। र्वद्यारम्भ ंकर्रष्यार्म र्सर्द्धर् रवत ुम ेसर्दा।। अर्स्मन ् र्चत्रपठे पसु्तकमण्डले च सरस्वतीं ध्यायार्म। सरस्वतीं आवाहयार्म। Meaning: Now we are ready to receive Saraswati Devi into our homes. How do we

do that? By keeping a picture (or figurine of her) and reciting the following mantras,

we request her to come and be present in that picture. She readily does. From there

on, it is no longer just a picture, it is Devi herself and when we offer something to the

picture, we are actually offering to the Devi herself. That is the beauty of our tradition

where, if we wish sincerely, even the exalted devatas readily come and make

themselves available to us.

***

19

Meaning: Now that the Devi has come into our homes, we want to make her

comfortable through the following actions. We offer her a seat, asanam; offer water

to wash her feet - padhyam; offer water to wash her hands - arghyam; offer water to

drink - acamaniyam; offer her a bath - snanam; offer clothes - vastram; offer sandal -

gandam and turmeric-made kumkum - haridra kumkumam; ornaments - abharanam;

flower garland - pushpa maala; …..

सरस्वत्य ैनमः आसनम ् समप रयार्म। sarasvatyai namaḥ āsanam samarpayāmi।

सरस्वत्य ैनमः पाद्यम ् समप रयार्म। sarasvatyai namaḥ pādyam samarpayāmi।

सरस्वत्य ैनमः अर्घ्रम ् समप रयार्म। sarasvatyai namaḥ arghyam samarpayāmi।

सरस्वत्य ैनमः आचमनीयम ् समप रयार्म। sarasvatyai namaḥ ācamanīyam samarpayāmi।

सरस्वत्य ैनमः स्नानम ् समप रयार्म। sarasvatyai namaḥ snānam samarpayāmi।

स्नानानन्तरम ् आचमनीयम ् समप रयार्म। snānānantaram ācamanīyam samarpayāmi।

लक्ष्म्य ैनमः वस्त्रार्थ ंअक्षतान ् समप रयार्म। sarasvatyai namaḥ vastrārthaṁ akṣatān samarpayāmi।

सरस्वत्य ैनमः गन्धान ् धारयार्म। sarasvatyai namaḥ gandhān dhārayāmi।

गन्धस्योपर्र हर्रद्रा कुङु्कमम ् समप रयार्म। gandhasyopari haridrā kuṅkumam samarpayāmi।

सरस्वतय ैनमः आर्रर्णार्थ ंअक्षतान ् समप रयार्म।

sarasvatayai namaḥ ābharaṇārthaṁ akṣatān samarpayāmi।

सरस्वतय ैनमः अक्षतान ् समप रयार्म। sarasvatayai namaḥ akṣatān samarpayāmi।

सरस्वतय ैनमः पषु्पमाला ंसमप रयार्म। sarasvatayai namaḥ puṣpamālāṁ samarpayāmi।

20

पषु्पःै पजूयार्म। puṣpaiḥ pūjayāmi।

ओ ंमहाबलाय ैनमः। oṁ mahābalāyai namaḥ।

ओ ंमहामायाय ैनमः। oṁ mahāmāyāyai namaḥ।

ओ ंमहार्वद्याय ैनमः। oṁ mahāvidyāyai namaḥ।

ओ ंमहार्ोगाय ैनमः। oṁ mahābhogāyai namaḥ।

ओ ंमहार्जुाय ैनमः। oṁ mahābhujāyai namaḥ।

ओ ंमहापाशाय ैनमः। oṁ mahāpāśāyai namaḥ।

ओ ंमहासाराय ैनमः। oṁ mahāsārāyai namaḥ।

ओ ंमहार्द्राय ैनमः। oṁ mahābhadrāyai namaḥ।

ओ ंसधुामतू्य ैनमः। oṁ sudhāmūrtyai namaḥ।

ओ ंसरु्द्राय ैनमः। oṁ subhadrāyai namaḥ।

ओ ंसरुवर्न्दताय ैनमः। oṁ suravanditāyai namaḥ।

ओ ंसरस्वत्य ैनमः। oṁ sarasvatyai namaḥ।

Meaning: Once she is comfortably seated, we address her by some names which

highlight her glory and virtues. On saying each name, we offer flowers showing our

respect and how grateful we are that such a person has come to be with us. This

also helps us internalize such virtues.

***

21

nānāvidha puṣpāṇi samarpayāmi। dhūpa dīpārthaṁ akṣatān samarpayāmi। oṁ bhūrbhuvassuvaḥ nānāvidha phalāni nivedayāmi। nivedana anantaram ācamanīyam samarpayāmi। karpūratāmbūlaṁ samarpayāmi। karpūra nīrājanārtham akṣatān samarpayāmi। mantra puṣpam samarpayāmi। anantakoṭi namaskārān prārthanān ca samarpayāmi। sarva upacāra pūjāḥ samarpayāmi। anayā pūjayā sarasvatī prīyatām। oṁ tatsat brahmārpaṇamastu। नानार्वध पषु्पार्र्ण समप रयार्म। धपू र्दीपार्थ ंअक्षतान ् समप रयार्म। ओ ंर्रू् ुरवस्सवुः नानार्वध फलार्न र्नवरे्दयार्म। र्नवरे्दन अनन्तरम ् आचमनीयम ् समप रयार्म। कपू ररताम्बलंू समप रयार्म। कपू रर नीराजनार्थ रम ् अक्षतान ् समप रयार्म। मन्त्र पषु्पम ् समप रयार्म। अनन्तकोर्ट नमस्कारान ् प्रार्थ रनान ् च समप रयार्म। सवर उपचार पजूाः समप रयार्म। अनया पजूया सरस्वती प्रीयताम।् ओ ंतत्सत ् र्ब्ह्माप रर्णमस्त।ु

Meaning: After that, we offer lamp, incense, nivedhanam, thamboolam, etc., even

in notional form but with all sincerity. After that, we offer our namaskarams or prostrations. Then albeit it is short, we tell that sincerity is as much as an elaborate puja and the accompanying actions and request her to accept all these with all fondness and affections towards us.

If we have any specific wish to make to her, we do it at this time. After all this, we bid her farewell and complete the Puja.

22

Nidrā ślokaḥ: rāmaṁ skandhaṁ hanumantaṁ vainateyaṁ vr̥kodaram । śayane yaḥ smarennityaṁ dusvapna-stasyanaśyati ॥

śloka in saṁskr̥taṁ:

सनद्रा श्लोकः रामिं स्कन्धिं हनमुन्तिं वनैतयेिं वकृोदरम ् । शयन ेयः िरसेित्यिं दुस्वप्न-स्तस्यनश्यसत ॥

Meaning: Meditating upon Hanuman, Garuda and Bhima before going to bed

ensures a sleep without disturbing dreams.

***

23

aparādha kṣamāpaṇa stotraṁ kāyena vācā manasendriyairvā buddhyātmanā vā prakr̥teḥ svabhāvāt । karomi yadyatsakalaṁ parasmai nārāyaṇāyeti samarpayāmi ॥

śloka in saṁskr̥taṁ:

अिरा क्मािण स्तोत्रिं कायने वाचा मनससेियवैा म बदु्ध्यात्मना वा प्रकृतःे स्वभावात ् । करोसम यद्यत्सकलिं िरि ैनारायणायसेत समि मयासम ॥

Meaning: (Whatever I do) with my Body, Speech, Mind or Sense Organs,(Whatever I

do) using my Intellect, Feelings of Heart or (unconsciously) through the natural

tendencies of my Mind,: Whatever I do, I do all for others (i.e. without the sense of

attachment to the results), (And) I Surrender them all at the Lotus Feet of Sri

Narayana.

***

24

Hanuma Stotrāḥ:

manojavaṁ māruta tulyavegaṁ jitendriyaṁ buddhimatāṁ variṣṭam । vātātmajaṁ vānarayūtha mukhyaṁ śrīrāmadūtaṁ śirasā namāmi ॥ śloka in saṁskr̥taṁ:

हनमु स्तोत्राः मनोजव ंमारुत तलु्यवगे ंर्जतरे्न्द्रय ंबरु्द्धमता ंवर्रष्टम ् । वातात्मज ंवानरयरू्थ मखु्य ंश्रीरामदूत ंर्शरसा नमार्म ॥

Meaning: (I take Refuge in Sri Hanuman)

Who is Swift as the Mind and Fast as the Wind, Who is the Master of the Senses, and

Honoured for His Excellent Intelligence, Learning and Wisdom, Who is Son of the

Wind God and Chief among the Vanaras (Who were part of the Devas incarnated in

the species of the monkeys to serve Sri Rama during His Incarnation) To that

Messenger of Sri Rama, I take Refuge (by prostrating before him)

***

25

Hanuma Stotrāḥ: buddhirbalaṁ yaśodhairyaṁ nirbhayatvamarogatā । ajāḍyaṁ vākpaṭutvaṁ ca hanumat smaraṇād -bhavet ॥

śloka in saṁskr̥taṁ:

बरु्द्धब रलं यशोधयंै र्नर् रयत्वमरोगता । अजाड्य ंवाक्पटुत्व ंच हनमुत ् स्मरर्णार्द ्-र्वते ् ॥ Meaning: (From the contemplation on the character and activities of Hanuman)

Intelligence (Buddhi) (to understand a situation), Strength (Bala) (to execute a work),

Graceful Appearance (Yashas) (to please others), Patience (Dhairyam) (to wait for the

appropriate moment and work with the appropriate pace), Fearlessness

(Nirbhayatvam) (to tackle a situation), Free from Disease (Arogatam) (to work with

good health), Free from Laziness (Ajadyam) (to be up and doing) and Skillfulness in

Speech (Vak Patutvam) (to communicate properly),. (All these) becomes (one's own

traits of character) from the contemplation on Hanuman.

***