Badram Karnebbhih - Vishwashanti Mantra

ॐ भद्रं कर्णेभिः शृणुयाम देवाः ।
भद्रं पश्येमाक्षभिर्यजत्राः ।
स्थिरैरङ्गैस्तुष्टुवागँसस्तनूभिः ।
व्यशेम देवहितं यदायूः ।

"Om Bhadram Karnebhih Shrunuyaama Devaah
Bhadram Pashyemaakshabhiryajatraah 
Sthirairangaistushtuvaamsastanoobhih
Vyashema Devahitam Yadaayuh

OM. O Gods! Let us hear promising things from our ears. O respectful Gods!
Let us see propitious things from our eyes, 
Let our organs and body be stable, healthy and strong.
Let us do what is pleasing to gods in the life span allotted to us.

ॐ स्वस्ति न इन्द्रो वृद्धश्रवाः ।
स्वस्ति नः पूषा विश्ववेदाः ।
स्वस्ति नस्ताक्षर्यो अरिष्टनेमिः ।
स्वस्ति नो वृहस्पतिर्दधातु ॥
ॐ शान्तिः शान्तिः शान्तिः ॥

Swasti Na Indro Vridhashravaah
Swasti Nah Puushaa Vishwavedaah
Swasti Nastaarkshyo Arishtanemih
Swasti No Brihaspatir Dadhaatu
Om Shantih, Shantih, Shantih"

May Indra (King of the gods), inscribed in the scriptures do well to us,
May Pushan (Solar God) who is knower of world do good to us
and May Tarkshya (who saves from all harm)  who devastates enemies do good to us!
May Brihaspati (teacher of gods) do well to us!
OM Peace, Peace, Peace".

Raise Your Voices

by: Secret Garden

Raise your voices, raise your voices
Praise to Him thy living word
To the Heavens high ascending
Raise your voices to the Lord

Though your nights be dark and fearful
Though we face the dimming day
Though the heart be sad and tearful
Trust Him, He will light the way

Raise your voices, raise your voices
Praise to Him the living word
To the Heavens high ascending
Raise your voices to the Lord

Through the mists in this vale of sorrow
Through the glass we but darkly see
We will rise again tomorrow
Then our eyes will lifted be

Raise your voices, raise your voices
Praise to Him the living word
To the Heavens high ascending
Raise your voices to the Lord

Long the road that has no ending
Far the path that has no turn
And the soul is never wending
To the place it first was born

See the host of Angels singing
When they hear that trumpet sound
When the piper's call is ringing
Then shall my soul be ever homeward bound

Raise your voices, raise your voices
Praise to Him the living word
To the Heavens high ascending
Raise your voices to the Lord

Mountains tall and seas will thunder
One unceasing chorus ring
Heaven and earth will sleep no longer
Then the universe as one will sing

Raise your voices, raise your voices
Praise to Him the living word
To the Heavens high ascending
Raise your voices to the Lord
Raise your voices to the Lord

The Chant of Metta

Original link; http://www.buddhanet.net/index.html

Metta is a Pali word meaning loving-kindness. Metta chanting is the radiation of loving-kindness towards all beings: May they all be happy and peaceful. Imee Ooi chants the Pali beautifully. Metta chanting is soothing, uplifting, joyful and a great healing for the world - pervading it with waves of love. Truly, may all beings be happy. May they live always in peace and harmony.

The Chant of Metta Text

Aham avero homi
May I be free from enmity and danger

abyapajjho homi
May I be free from mental suffering

anigha homi
May I be free from physical suffering

sukhi - attanam pariharami
May I take care of myself happily

Mama matapitu
May my parents

acariya ca natimitta ca
teacher relatives and friends

sabrahma - carino ca
fellow Dhamma farers

avera hontu
be free from enmity and danger

abyapajjha hontu
be free from mental suffering

anigha hontu
be free from physical suffering

sukhi - attanam pariharantu
may they take care of themselves happily

Imasmim arame sabbe yogino
May all meditators in this compound

avera hontu
be free from enmity and danger

abyapajjha hontu
be free from mental suffering

anigha hontu
be free from physical suffering

sukhi - attanam pariharantu
May they take care of themselves happily

Imasmim arame sabbe bhikkhu
May all monks in this compound

samanera ca
novice monks

upasaka - upasikaya ca
laymen and laywomen disciples

avera hontu
be free from enmity and danger

abyapajjha hontu
be free from mental suffering

anigha hontu
be free from physical suffering

sukhi - attanam pariharantu
May they take care of themselves happily

Amhakam catupaccaya - dayaka
May our donors of the four supports: clothing, food, medicine and lodging

avera hontu
be free from enmity and danger

abyapajjha hontu
be free from mental suffering

anigha hontu
be free from physical suffering

sukhi - attanam pariharantu
May they take care of themselves happily

Amhakam arakkha devata
May our guardian devas

Ismasmim vihare
in this monastery

Ismasmim avase
in this dwelling

Ismasmim arame
in this compound

arakkha devata
May the guardian devas

avera hontu
be free from enmity and danger

abyapajjha hontu
be free from mental suffering

anigha hontu
be free from physical suffering

sukhi - attanam pariharantu
may they take care of themselves happily

Sabbe satta
May all beings

sabbe pana
all breathing things

sabbe bhutta
all creatures

sabbe puggala
all individuals (all beings)

sabbe attabhava - pariyapanna
all personalities (all beings with mind and body)

sabbe itthoyo
may all females

sabbe purisa
all males

sabbe ariya
all noble ones (saints)

sabbe anariya
all worldlings (those yet to attain sainthood)

sabbe deva
all devas (deities)

sabbe manussa
all humans

sabbe vinipatika
all those in the four woeful planes

avera hontu
be free from enmity and dangers

abyapajjha hontu
be free from mental suffering

anigha hontu
be free from physical suffering
sukhi - attanam pariharantu
may they take care of themselves happily

Dukkha muccantu
May all being be free from suffering

Yattha-laddha-sampattito mavigacchantu
May whatever they have gained not be lost

Kammassaka
All beings are owners of their own Kamma

Purathimaya disaya
in the eastern direction

pacchimaya disaya
in the western direction

uttara disaya
in the northern direction

dakkhinaya disaya
in the southern direction

purathimaya anudisaya
in the southeast direction

pacchimaya anudisaya
in the northwest direction

uttara anudisaya
in the northeast direction

dakkhinaya anudisaya
in the southwest direction

hetthimaya disaya
in the direction below

uparimaya disaya
in the direction above

Sabbe satta
May all beings

sabbe pana
all breathing things

sabbe bhutta
all creatures

sabbe puggala
all individuals (all beings)

sabbe attabhava - pariyapanna
all personalities (all beings with mind and body)

sabbe itthoyo
may all females

sabbe purisa
all males

sabbe ariya
all noble ones (saints)

sabbe anariya
(those yet to attain sainthood)

sabbe deva
all devas (deities)

sabbe manussa
all humans

sabbe vinipatika
all those in the 4 woeful planes

avera hontu
be free from enmity and dangers

abyapajjha hontu
be free from mental suffering

anigha hontu
be free from physical suffering

sukhi - attanam pariharantu
may they take care of themselves happily

Dukkha muccantu
May all beings be free from suffering

Yattha-laddha-sampattito mavigacchantu
May whatever they have gained not be lost

Kammassaka
All beings are owners of their own kamma

Uddham yava bhavagga ca
As far as the highest plane of existence

adho yava aviccito
to as far down as the lowest plane

samanta cakkavalesu
in the entire universe

ye satta pathavicara
whatever beings that move on earth

abyapajjha nivera ca
may they are free of mental suffering and enmity

nidukkha ca nupaddava
and from physical suffering and danger

Uddham yava bhavagga ca
As far as the highest plane of existence

adho yava aviccito
to as far down as the lowest plane

samanta cakkavalesu
in the entire universe

ye satta udakecara
whatever beings that move on water

abyapajjha nivera ca
may they are free of mental suffering and enmity

nidukkha ca nupaddava
and from physical suffering and danger

Uddham yava bhavagga ca
As far as the highest plane of existence

adho yava aviccito
to as far down as the lowest plane

samanta cakkavalesu
in the entire universe

ye satta akasecara
whatever beings that move in air

abyapajjha nivera ca
may they are free of mental suffering and enmity

nidukkha ca nupaddava
and from physical suffering and danger.

Green Tara mantra

original link; http://www.wildmind.org/

Oṃ Tāre Tuttāre Ture Svāhā / Om Tare Tuttare Ture Svaha

Tara (whose name means "star" or "she who ferries across") is a Bodhisattva of compassion who manifests in female form. In Tibetan, Tara is known as "Dölma" (Sgrol-ma), or "She Who Saves." In particular she represents compassion in action, since she’s in the process of stepping from her lotus throne in order to help sentient beings.Tara’s mantra is a loving play on her name. According to Sangharakshita, a traditional explanation of the mantra is that the variations of her name represent three progressive stages of salvation.

1. Tāre represents salvation from mundane dangers and suffering. Tara is seem as a savioress who can give aid from material threats such as floods, crime, wild animals, and traffic accidents.
2. Tuttāre represents deliverance into the spiritual path conceived in terms of individual salvation. In traditional terms, this is the path of the Arhant, which leads to individual liberation from suffering. This is seen in Mahayana Buddhism as a kind of enlightenment in which compassion does not figure strongly.
3. Lastly, ture represents the culmination of the spiritual path in terms of deliverance into the altruistic path of universal salvation - the Bodhisattva path. In the Bodhisattva path we aspire for personal enlightenment, but we also connect compassionately with the sufferings of others, and strive to liberate them at the same time as we seek enlightenment ourselves.

Svaha, according to Monier Monier-William’s Sanskrit Dictionary, means: "Hail!", "Hail to!" or "May a blessing rest on!" Her mantra can therefore be rendered as something like "OM! Hail to Tara (in her three roles as a savioress)!" although this may one of those occasions when the mantra is best left untranslated, because the words have no “meaning” in the normal sense of the word. Instead they are more like a play on her name, like variations in a piece of music by Bach or like improvisations in a piece of jazz music.

The Bodhisattva-Goddess Tārā (or Tara)

Tara means "star," "planet," or "she who ferries across." She is a bodhisattva embodying compassion in the female form of a young goddess. She is often considered to be such an advanced bodhisattva that she is actually a Buddha.

Tara’s name is said to derive from the verb meaning "to cross" or "to traverse". In Pali the verb tarati means "to get to the other side." This word is cognate with the Latin "trans" (across). The word Tara also literally means "star."

An interesting overlap between these two senses is the use of stars in navigation. The Pole Star, used at least for millennia to guide travelers, was known as Dhruva-Tara (the immovable star). Tara becomes a focal point on the far shore that helps us guide our lives in a safe direction. We can take her enlightened qualities of wisdom and compassion as our guide, moment by moment, as we navigate our lives.

A third meaning of "tara" is "the pupil of the eye," again suggesting a focal point and conveying a sense that Tara watches over those who navigate the treacherous waters of life in search of the further shore of liberation.

Tara’s name in Tibetan is Dölma, which means "She Who Saves." She is seen as guarding against the Eight Great Terrors of lions, elephants, fire, snakes, robbers, imprisonment, shipwreck or drowning, and man-eating demons. In each case these terrors are symbolic of spiritual dangers. For example, the First Dalai Lama described the demons against which Tara offers protection as being our self-consuming spiritual doubts.

A female bodhisattva

The most striking thing about Tara is also the most obvious: she is female. While there are many female representations of enlightenment, most are relatively obscure and male forms predominate. Tara, however, is very well known and is one of the most popular Buddhist deities in the Mahayana world, outside of the Far East, where Kwan Yin, the female form of Avalokiteshvara, predominates.

To westerners, having a female form representing compassion may seem natural, but it should be remembered that in traditional Buddhist iconography the male form tends to represent compassion while the female form more often represents wisdom. Tara bucks that trend.

Traditionally, even in Buddhism, which has seen countless enlightened women, the female form has most often been seen as disadvantageous for the pursuit of the spiritual life compared to the male form, to the extent that female spiritual aspirants often aspire to be reborn in male form to help them in their future spiritual endeavors.

There is an important sense, however, in which Tara is not female and in which the "male" Buddhas and Bodhisattvas are not male. Enlightened beings are said to be beyond the limiting conditions of ordinary human consciousness, and are not defined by the gender of their body. Gender is seen in Mahayana Buddhism as being a psycho-social construct that can be transcended. An important passage in the Vimalakirti Nirdesa, an important Mahayana Sutra, illustrates this.

In the story, Shariputra, the foremost in wisdom of the Buddha’s human disciples, is in conversation with an unnamed "goddess" who is immeasurably his spiritual superior. Shariputra, trapped by his dualistic thinking, asks the goddess, "Goddess, what prevents you from transforming yourself out of your female state?" He assumes of course that the female form is a hindrance.

The goddess replies, "Although I have sought my "female state" for these twelve years, I have not yet found it." The goddess does not see herself as female, or Shariputra as male, because she has transcended limiting thinking, has transcended socio-cultural conditioning, and has even gone beyond any biological conditioning.

The goddess then seriously messes with Shariputra by transforming herself into his form and transforming him into a female. She says:

"All women appear in the form of women in just the same way as the elder appears in the form of a woman. While they are not women in reality, they appear in the form of women. With this in mind, the Buddha said, ‘In all things, there is neither male nor female.’"

Although the goddess is not named, she may have been a prototype for the much later emergence of Tara herself, who is said to have spoken the following words in her earlier incarnation as Jnanachandra:

Here there is no man, there is no woman,
No self, no person, and no consciousness.
The labels ‘male’ or ‘female’ have no essence,
But deceive the evil-minded world.

The green goddess

The other striking thing about Tara is her greenness. She is represented as a beautiful, often voluptuous, sixteen-year-old woman, clad is silks and jewels: a highly attractive figure. And yet the color of her skin is green, and this surely clashes with her otherwise attractive appearance.

Tara is associated with the color green in a number of ways. First, as we will see when we consider Tara’s origins, in one myth she is said to have been given her name by Amoghasiddhi Buddha, who is himself green. Tara is Amoghasiddhi’s spiritual consort.

Secondly, both Tara and Amoghasiddhi are connected, in the Five-Buddha Mandala, with the element Air, which is itself associated with that color.

Thirdly, Green Tara is a forest goddess, and in one story is shown as being clad in leaves. Her Pure Land, in distinction to others that are composed of precious gems, is said to be lush and verdant:

Covered with manifold trees and creepers, resounding with the sound of many birds,
And with murmur of waterfalls, thronged with wild beasts of many kinds;
Many species of flowers grow everywhere.

She is therefore a female form of the "Green Man" figure who is found carved in many European churches and cathedrals, and who is found in the Islamic traditions as the figure Al-Khidr.

Tara’s symbols

Tara holds an utpala, or blue lotus, in her right hand, which is held at chest level. This hand is simultaneously in the vitarka, or teaching mudra. Tara may save, but the beneficiaries of her protective powers learn to save themselves through following her teachings!

The utpala is a night-blooming flower, and so Tara protects at the time of greatest fear, during both literal darkness and while we are in the darkness of ignorance.

The core significance of the lotus flower is that it remains unstained even in the most contaminated environments. Early Buddhist texts often refer to the fact that water simply runs off of a lotus. The Dhammapada, an early Buddhist teaching, refers to the unstained nature of the lotus in this way:

58. Yathā saṅkāradhānasmiṃ
ujjhitasmiṃ mahāpathe
Padumaṃ tattha jāyetha
sucigandhaṃ manoramaṃ.

59. Evaṃ saṅkārabhūtesu
andhabhūte puthujjane
Atirocati paññāya
sammāsambuddhasāvako.

Which means:

58. As upon a heap of rubbish,
Thrown out by the highway,
May grow a lotus
Delightful and of pure scent,

59. So, among defiled beings,
Among blind, unawakened beings,
The disciple of the Fully and Perfectly Awakened One
Shines with wisdom.

The lotus has therefore, since the earliest days of Buddhism, and probably even before then, signified the way in which awakened wisdom can exist in the world without being contaminated by it.

Tara's left hand is in the varada mudra, or gesture of giving (for more on mudras see the section on Shakyamuni Buddha). Tara makes of herself a gift to the world. She is an advanced Bodhisattva whose entire life is devoted to helping others.

Tara’s origins

The origins of Tara are, as with most Bodhisattvas, obscure and sometimes contradictory. Since we’re dealing with a realm of myth and imagination, however, contradictions merely add richness!

In one myth, Avalokitesvara was looking at the world in compassion (the literal meaning of his name is "The Lord Who Looks Down") and saw innumerable beings suffering. He saw the pains involved at birth. He saw old age, sickness, and death. He saw beings suffering because they lacked what they wanted, and saw them suffering because they were burdened by things they did not want. He saw beings seeking happiness but creating suffering, and saw beings trying to avoid suffering but running headlong into it.

Since Avalokiteshvara had expended a vast amount of energy trying to liberate innumerable beings from the sufferings of existence, and since there were still uncountable beings suffering, he began to weep. His tears flowed down, and kept flowing until they had created a vast lake.

Then out of this lake — the quintessence of Avalokiteshvara’s compassion — arose a blue utpala lotus, and on this lotus appeared a 16-year-old girl in the form of a goddess. This was Tara.

In another myth, in a time long ago Tara was known as Jñānacandrā or Moon of Wisdom. She vowed that, rather than take the traditionally more advantageous form of a man in her future lives, she would continue to manifest in female form in order to save sentient beings. As a result of her prowess, the Buddha Amoghasiddhi gave her the name Tārā, or "Savioress."

Historically, there is no record of Tara before around the 5th or 6th century C.E. She seems to have evolved from the early Brahminical goddess Durgā [Durgaa] ("difficult or narrow passage") with whom she shares many attributes and names. According to the Hindu classic, the Mahābhārata, Durgā gets her name because she rescues people from difficult passage. This version of Durgā is not the same as the later warrior-goddess!

As might be imagined, Tara first appeared in India. She is one of the most popular Buddhist deities in Tibet, and it’s said that her mantra is second only to Avalokiteshvara’s. Although her form spread to the far east, the presence of Kwan-Yin, a female form of Avalokiteshvara, seems to have filled the "ecological niche" of the compassionate female bodhisattva.

There are many forms of Tara, each of a different color. The most common besides the green form are White Tara (whose compassion is mainly focused on offering protection against and during sickness and old age), and Red Tara, who, according to John Myrdhin Reynolds, uses her "enchantment and bewitchment to bring under her power those evil spirits, demons, and humans who work against the welfare of humanity and its spiritual evolution."

Tara is, not surprisingly, very popular amongst women in both East and West. A women’s retreat center in Shropshire, UK, is named Taraloka (The Realm of Tara) in her honor.

Kanaka Dhara Stotra

original link; http://www.sankaracharya.org/index.php

By Sri Adi Sankaracharya, Translated by P. R. Ramachander

Introduction

Adi Sankara was one of the greatest philosophers of all time. He was born in a poor Brahmin family in Kerala. After brahmopadesa, as is usual during those times, he was asked to beg alms for his lunch. One day when he went to a Brahmin house, the lady of the house was so poor that she did not have anything to give him. She searched hard and found one small fruit of gooseberry, which she gave to Sankara, the boy. He was so touched by her gesture that he sang these 21 mellifluous hymns on Goddess Lakshmi, who poured golden goose berries as rain to the poor woman’s house. Even today it is believed that poverty would be banished by singing this hymn.

1
Angam hare pulaka bhooshanamasrayanthi,
Bhringanga neva mukulabharanam thamalam,
Angikrithakhila vibhuthirapanga leela,
Mangalyadasthu mama mangala devathaya.

To the Hari who wears supreme happiness as Ornament,
The Goddess Lakshmi is attracted,
Like the black bees getting attracted,
To the unopened buds of black Tamala tree,
Let her who is the Goddess of all good things,
Grant me a glance that will bring prosperity.

2
Mugdha muhurvidhadhadathi vadhane Murare,
Premathrapapranihithani gathagathani,
Mala dhrishotmadhukareeva maheth pale ya,
Sa ne sriyam dhisathu sagarasambhavaya.

Again and again return ,those glances,
Filled with hesitation and love,
Of her who is born to the ocean of milk,
To the face of Murari,
Like the honey bees to the pretty blue lotus,
And let those glances shower me with wealth.

3
Ameelithaksha madhigamya mudha Mukundam
Anandakandamanimeshamananga thanthram,
Akekara stiththa kaninika pashma nethram,
Bhoothyai bhavenmama bhjangasayananganaya.

With half closed eyes stares she on Mukunda,
Filled with happiness , shyness and the science of love,
On the ecstasy filled face with closed eyes of her Lord,
And let her , who is the wife of Him who sleeps on the snake,
Shower me with wealth.

4
Bahwanthare madhujitha srithakausthube ya,
Haravaleeva nari neela mayi vibhathi,
Kamapradha bhagavatho api kadaksha mala,
Kalyanamavahathu me kamalalayaya

He who has won over Madhu,
Wears the Kousthuba as ornament,
And also the garland of glances, of blue Indraneela,
Filled with love to protect and grant wishes to Him,
Of her who lives on the lotus,
And let those also fall on me,
And grant me all that is good..

5
Kalambudhaalithorasi kaida bhare,
Dharaadhare sphurathi yaa thadinganeva,
Mathu samastha jagatham mahaneeya murthy,
Badrani me dhisathu bhargava nandanaya

Like the streak of lightning in black dark cloud,
She is shining on the dark , broad chest,
Of He who killed Kaidaba,
And let the eyes of the great mother of all universe,
Who is the daughter of Sage Bharghava,
Fallon me lightly and bring me prosperity.

6
Praptham padam pradhamatha khalu yat prabhavath,
Mangalyabhaji madhu madhini manamathena,
Mayyapadetha mathara meekshanardham,
Manthalasam cha makaralaya kanyakaya.

The God of love could only reach ,
The killer of Madhu,
Through the power of her kind glances,
Loaded with love and blessing
And let that side glance ,
Which is auspicious and indolent,
Fall on me.

7
Viswamarendra padhavee bramadhana dhaksham,
Ananda hethu radhikam madhu vishwoapi,
Eshanna sheedhathu mayi kshanameekshanartham,
Indhivarodhara sahodharamidhiraya

Capable of making one as king of Devas in this world,
Her side long glance of a moment,
Made Indra regain his kingdom,
And is making Him who killed Madhu supremely happy.
And let her with her blue lotus eyes glance me a little.

8
Ishta visishtamathayopi yaya dhayardhra,
Dhrishtya thravishta papadam sulabham labhanthe,
Hrishtim prahrushta kamlodhara deepthirishtam,
Pushtim krishishta mama pushkravishtaraya.

To her devotees and those who are great,
Grants she a place in heaven which is difficult to attain,
Just by a glance of her compassion filled eyes,
Let her sparkling eyes which are like the fully opened lotus,
Fall on me and grant me all my desires.

9
Dhadyaddhayanupavanopi dravinambhudaraam,
Asminna kinchina vihanga sisou vishanne,
Dhushkaramagarmmapaneeya chiraya dhooram,
Narayana pranayinee nayanambhuvaha.

Please send your mercy which is like wind,
And shower the rain of wealth on this parched land,,
And quench the thirst of this little chataka bird,
And likewise, drive away afar my load of sins,
Oh, darling of Narayana,
By the glance from your cloud like dark eyes.

10
Gheerdhevathethi garuda dwaja sundarithi,
Sakambhareethi sasi shekara vallebhethi,
Srishti sthithi pralaya kelishu samsthitha ya,
Thasyai namas thribhvanai ka guros tharunyai.

She is the goddess of Knowledge,
She is the darling of Him who has Garuda as flag,
She is the power that causes of death at time of deluge,
And she is the wife of Him who has the crescent,
And she does the creation , upkeep and destruction at various times,
And my salutations to this lady who is worshipped by all the three worlds.

11
Sruthyai namosthu shubha karma phala prasoothyai,
Rathyai namosthu ramaneeya gunarnavayai,
Shakthyai namosthu satha pathra nikethanayai,
Pushtayi namosthu purushotthama vallabhayai.

Salutations to you as Vedas which give rise to good actions,
Salutation to you as Rathi for giving the most beautiful qualities,
Salutation to you as Shakthi ,who lives in the hundred petalled lotus,
And salutations to you who is Goddess of plenty,
And is the consort of Purushottama.

12
Namosthu naleekha nibhananai,
Namosthu dhugdhogdhadhi janma bhoomayai,
Namosthu somamrutha sodharayai,
Namosthu narayana vallabhayai.

Salutations to her who is as pretty.
As the lotus in full bloom,
Salutations to her who is born from ocean of milk,
Salutations to the sister of nectar and the moon,
Salutations to the consort of Narayana.

13
Namosthu hemambhuja peetikayai,
Namosthu bhoo mandala nayikayai,
Namosthu devathi dhaya prayai,
Namosthu Sarngayudha vallabhayai.

Salutations to her who has the golden lotus as seat,
Salutations to her who is the leader of the universe,
Salutations to her who showers mercy on devas,
And salutations to the consort of Him who has the bow called Saranga.

14
Namosthu devyai bhrugu nandanayai,
Namosthu vishnorurasi sthithayai,
Namosthu lakshmyai kamalalayai,
Namosthu dhamodhra vallabhayai.

Salutations to her who is daughter of Bhrigu,
Salutations to her lives on the holy chest of Vishnu,
Salutations to Goddess Lakshmi who lives in a lotus,
And saluations to her who is the consort of Damodhara.

15
Namosthu Kanthyai kamalekshanayai,
Namosthu bhoothyai bhuvanaprasoothyai,
Namosthu devadhibhir archithayai,
Namosthu nandhathmaja vallabhayai.

Salutations to her who is light living in Lotus flower,
Salutations to her who is the earth and also mother of earth,
Salutations to her who is worshipped by Devas,
And salutations to her who is the consort of the son of Nanda.

16
Sampath karaani sakalendriya nandanani,
Samrajya dhana vibhavani saroruhakshi,
Twad vandanani dhuritha haranodhythani,
Mamev matharanisam kalayanthu manye.

Giver of wealth, giver of pleasures to all senses,
Giver of the right to rule kingdoms,
She who has lotus like eyes,
She to whom Salutations remove all miseries fast,
And my mother to you are my salutations.

17
Yath Kadaksha samupasana vidhi,
Sevakasya sakalartha sapadha,
Santhanodhi vachananga manasai,
Twaam murari hridayeswareem bhaje

He who worships your sidelong glances,
Is blessed by all known wealth and prosperity,
And so my salutations by word, thought and deed,
To the queen of the heart of my Lord Murari.

18
Sarasija nilaye saroja hasthe,
Dhavalathamamsuka gandha maya shobhe,
Bhagavathi hari vallabhe manogne,
Tribhuvana bhoothikari praseeda mahye

She who sits on the Lotus,
She who has lotus in her hands,
She who is dressed in dazzling white,
She who shines in garlands and sandal paste,
The Goddess who is the consort of Hari,
She who gladdens the mind,
And she who confers prosperity on the three worlds,
Be pleased to show compassion to me.

19
Dhiggasthibhi kanaka kumbha mukha vasrushta,
Sarvahini vimala charu jalaapluthangim,
Prathar namami jagathaam janani masesha,
Lokadhinatha grahini mamrithabhi puthreem.

Those eight elephants from all the diverse directions,
Pour from out from golden vessels,
The water from the Ganga which flows in heaven,
For your holy purifying bath,
And my salutations in the morn to you ,
Who is the mother of all worlds,
Who is the house wife of the Lord of the worlds,
And who is the daughter of the ocean which gave nectar.

20
Kamale Kamalaksha vallabhe twam,
Karuna poora tharingithaira pangai,
Avalokaya mamakinchananam,
Prathamam pathamakrithrimam dhyaya

She who is the Lotus,
She who is the consort,
Of the Lord with Lotus like eyes,
She who has glances filled with mercy,
Please turn your glance on me,
Who is the poorest among the poor,
And first make me the vessel ,
To receive your pity and compassion.

21
Sthuvanthi ye sthuthibhirameeranwaham,
Thrayeemayim thribhuvanamatharam ramam,
Gunadhika guruthara bhagya bhagina,
Bhavanthi the bhuvi budha bhavithasayo.

He who recites these prayers daily,
On her who is personification of Vedas,
On her who is the mother of the three worlds,
On her who is Goddess Rama (Lakshmi),
Will be blessed without doubt,
With all good graceful qualities,
With all the great fortunes that one can get,
And would live in the world,
With great recognition from even the learned.