Sri Suktam

SRI SUKTAM


Hiraņya varnám hariņīm suvarna-rajata-srajám
Chandrám hiranmayīm lakshmīm jatavedo ma avaha|(1)
Tám ma ávaha játavedo lakśhmīm anapa gáminīm
Yasyám hiraņyam vindeyam gám aśvam puruśhán aham|| (2)
Aśhwa-pūrvám ratha-madhyám hasti náda prabódhiním
Śhriyam devím upahvaye śhrír ma devír jushatám| (3)
Kám sósmitám hiranya prákárám árdrám jvalantím triptám tarpayantím
Padme sthitám padma-varnám támihópahvaye śhriyam|| (4)
Chandrám prabhásám yaśhasá jvalantím śhriyam lóke deva justám udárám
Tám padminim-ím saranam aham prapadye' alakshmír me naśyatám tvám vrne| (5)
Ǎditya varne tapasó dhijátó vanaspatis tava vrikshó' tha bilvah
Tasya phalani tapsá nudantu mayántaráyás cha báhya alakshmíh|| (6)
Upaitu mám deva-sakah kírtis cha maniná saha
Prádūr bhūtó' smi rashtre' smin kírtim riddhim dadátu me| (7)
Kshut pipásá-amalám jyesthám alakshmím náshayámy aham
Abhūtim asamriddhim cha sarván nirnuda me grihat|| (8)
Gandha dvárám durá dharşhám nitya-pushtám karíshiním
Iśhvarígm sarva bhūtánám tám ihó pahvaye śhriyam| (9)
Manasah kámam ákūtím vácah satyam ashímahi
Paśhūnágm rūpam annasya mayi śríh shrayatám yaśhah|| (10)
Kardamená praja-bhūtá mayi sambhava kardama
Śriyam vásaya me kule mátaram padma-máliním| (11)
Ǎpah srijantu snigdháni chiklíta vasa me grihe
Nicha devím mátaram śhriyam vásaya me kule|| (12)
Ardám pushkariním pushtim pingalám padma máliním
Chandrám hiran-mayím lakshmím játavedó ma ávaha| (13)
Ǎrdhám yah kariním yashtim suvarnám hema-máliním
Sūryám hiran-mayím lakshmím játavedó ma ávaha|| (14)
Tám ma ávaha játevedó lakshmím anapa gáminím yasyám
Hiranyam prabhūtam gávó dásyó aśván vindeyam purushan aham|| (15)
Ǒm mahá-devyai cha vidmahe, vishnu-patnaiya cha dhímahi
Tanno Lakshmíh prachódayát || (16)
Ǒm Shántih, Shántih, Shántih

Purusha Sooktam

PURUSHA SOOKTAM

Sahasra Sheershaa Purushah: Sahasraakshas Sahasrapaath
Sabhoomim Visvatho Vruthvaa Athyathishta Dhasaangulam

1. A thousand heads has the Universal man, Purusha; as also a thousand eyes and a thousand feet He has. He spreads over the earth on all sides and beyond it as far as ten fingers can count. [Infinite numbers, without a beginning or end.]

Purusha Ye've'dhagum Sarvam Yath Bhootham Yascha Bowyam
Uthamru Thathvath Esaanah: Yadhannenaathi Rohathi

2. Purusha, the Man, is all that has been in the past,all that is coming and all that exists now. He is the ruler of immortality, as He comes out beyond everything and grows through food.

Ethaa Vaanasya Mahimaa Athojyaa Yaaguscha Poorushah
Paadhosya Visvaa Bhoothaani Thripaadhasyaa Mruthandhivi

3. What we see here is all the greatness of this Purusha, the Man, and is yet more than this. All creatures of this universe is only a quarter of Him and the other three quarters are what is remaining immortal in Heaven.

Thripdoorthva Udhaith Purushah: Paathos -e'haabhavaath Punah
Thatho Vishvang Vyakraamath Saasanaana Sane Abhi

4. This three fourths of Purusha arise beyond the universe. One fourth of him only arose again and again here on earth. Thence, as He spread in all directions, appeared all those creations that eats food and that which eats not on this earth.

Thasmaadh viraadajaayatha Viraajo Adhipoorushah: |
Sajaatho Athyarikshatha Pascaadhbhoomim -athopuraha

5. From him the brilliant Viraaj was born, from Viraj came the primal Purusha.
When he was born, he spread beyond the earth, on all the sides to create all beings.
[Viraj is the Female principle, which with the primal Purusha produces the concrete universe. In the Atharvaveda She is an independent creative principle identified with Brahma, with speech and with Prajapathi.]

Yath purushena Havishaa Dhevaayakyamath anvatha
Vasanthoasya Aseethaajyam Greeshma Idhmas Saradhdhavihi

6. When the Devas (Celestial Angels) spread on the sacrificial offerings with Purusha as oblation, spring was its ghee [melted butter] summer the fuel, autumn the oblation.

Sapthaasyaasan Pari dhayah: Thrissabtha Samidhah Krithaah
Dhevaayath Yagnyamthan Vaanaah: Abhathnan Purusham Pasum

7. Seven Devas were the sticks that enclose the place of Yajña (Sacrificial Fire rituals), thrice seven [21] philosophical principles were made the fuel sticks; the Devas performed the Yajña and they bound the Purusha as the cow at the Yajña.

Tham Yagnyam Bharhishi Prowkshan Purusham Jaathamagrathah
Thena Devaa Ayajantha Saadhyaa Rushayaschaye

8. As the sacrifice on the Yajña they besprinkled the Purusha, born in the beginning. With him the Devas performed the Yajña along with Saadhyas (other Devas) and the Sages.

Thasmaath Yagnyaath Sarvahuthah: Sambrutham Brushadhaajyam
Pasoogusthaagus Chakre Vaayavyaan Aaranyan graamya -aschaye

9. From that sacrifice completely offered, formed the cream and ghee [melted butter]. He made it the beasts and birds of the air, of the forest and those of the villages.

Thasmaath Yagnyath sarvahuthah: Ruchassaamaani Jaggire
Chandaagumsi Jaggire Thasmaath Yajusthasmaath ajaayatha

10. From that sacrifice completely offered were born the verses (Rg Veda) and
the Saaman Melodies (Saamaveda). The Chhandhas metres were born from it.
From it was born the Sacrificial formula (Yajurveda).

Thasmaadhasvaa Ajayantha Yekecho Bhayaadhathah
Ghavoha Jaggire Thasmaath Thasmaath jaathaa ajaavayah

11. From this [Yajña] the horses were born and those that have one row and
two rows of teeth. Cattle were born from it. From it were born goats and sheep.

Yath Prusham Vyadhadhuhu Kathidhaavya kalpayan
Mukamkimasya Kowbhahoo Kaa Vooroo Paadhaa uchyethe

12. When they created this Universal Purusha, into how many forms did they make him? What was the form of his mouth? What was his two arms? What are his thighs and feet called?

Brhaahmanosya Mukmaaseeth Bhaahoo Raajanyakruthah
Uruthathasya Yadhvaisyah: Pathbyaagum Soodhro Ajaayatha

13. His mouth formed the Brahmin (teacher or Priest), his two arms were made the Rajaanya (Kshathriya or warrior), his two thighs the Vaisyaa (traders or Agriculturist) and from his feet the Soodhra (worker or servant) was born.

Chandramaa Manso Jaathah: Chakchos Sooryo Ajaayatha
Muka -adinthrascha -agnischa Praanaath Vaayurajaayatha

14. His mind (manas) formed the moon, from his eye became the sun, from his mouth came Indra and Agni, from his breath Vaayu (wind) was born.

Naabhyaa Aaseetha -anthariksham Seershnodhyows Samavarthatha
Pathbhyaam Bhoomir Dhisasrothraath - Thathaa Loghagum Akalpayan

15. From his navel arose the open sky, from his head the heaven originated, from his feet the earth was formed, the directions came from his ears. Thus did they create all the worlds.

Vedhaahametham Purusham Mahaantham - Aadhithyavarnam Thamasasthu Paare
Sarvaani Roopaani Vichithya dheerah: Naamaanikruthvaa - Abhivadhan Yathaasthe

16. The Purusha, is the creator of all forms and is given all the names. As we know his great qualities, He is all powerfull, beyond darkness, bright like the Sun performing all actions.

Dhaathaa Purasthaath Yamuthaajahaara - Sakrapravidhvaan Prathisaschathasrah
Thamevam Vidhvaanamrutha Iha Bhavathi - Naanyapanthaa Ayanaayavidhyathe

17. He who understands this Purusha, whom Brahma called Paramathma,
whom Indira saw in all four directions, attains Moksha [liberation] in this birth.

Yaggnena Yaguamayajantha dhevaah: - Thaani Dharmaani Prathamaanyasan
Thehanakam Mahimaanassajanthe - Yathra Poorve Saadhyassanthi Devaah

18. The Devas who worshipped this Purusha, by this Yajña and by all the Dharma,
attained high levels in Svarga. All persons performing this Yajña shall reach similar status.

Narayana Sooktam -- Hymn to Lord Narayana

NARAYANA SOOKTAM

Sahasraa sersham devam viswaasham viswaasambhuvam
Viswam naaraayanam devamaksharam pramam padam

This universe is the eternal being (Narayana), the imperishable, the supreme, the goal, multi-headed and multi-eyed (i.e., omnipresent and omniscient), the resplendent, the source of delight for he whole universe.

Viswataah paramam nityam viswam naaraayanam hariim
Viswaamevedam purushaastadvisvampajeevati

This universe is the supreme being (Purusha) alone; hence it subsists on that, the eternal which transcends it (in every way), the omnipresent absolute which destroys all sins.

Patim viswasyatmeswaram saswatam sivamachyutam
Naaraayanam mahaajneyam viswaatmanam paraayanam

The protector of the universe, the lord of all souls (or lord over self), the perpetual, the auspicious, the indestructible, the goal of all creation, the supreme object worthy of being known, the soul of all beings, the refuge unfailing (is he).

Naaraayanaa paro jyotiratma naaraayanaa paraah
Naaraayanaa param brahmaa tattwam naaraayanaah paraah
Naaraayanaa paro dhyaatah dhyaanam naaraayanah paraah

The lord Narayana is the supreme absolute; Narayana is the supreme reality; Narayana is the supreme light; Narayana is the supreme self; Narayana is the supreme meditator; Narayana is the supreme meditation.

Yachca kinchit jagat sarvam drshyate srooyatepi va
Antar bahisca tatsvaram vyapya naaraayanaah sthitah

Whatever all this universe is, -seen or heard of, -pervading all this from inside and outside alike, stands supreme the eternal divine being (Narayana).

Anantamavyayam kavim samudrentam viswaa sambhuvam
Padma kosaa praateeksam hrdayam capyadho mukham

He is the limitless, imperishable, omniscient, residing in the ocean of he heart, the cause of the happiness of the universe, the supreme end of all striving, (manifesting himself) in the ether of the heart which is comparable to an inverted bud of the lotus flower.

Adho nishtya vitastyante nabhyaamupari tishtati
Jwaalamalaa kulaam bhaati vishwasyayatanam mahat

Below the adams apple, at a distance of a span, and above the navel (i.e., the heart which is the relative seat of the manifestation of pure consciousness in the human being), effulges the great abode of the universe, as if adorned with garlands of flames.

Santaatam silaabhistu lambaatyaa kosaannibham
Tasyante sushiram sookshman tasmin sarvam pratishtam

Surrounded on all sides by nerve-currents (or arteries), suspends the lotus-bud of the heart in an inverted position. It is in a subtle space (a narrow aperture, the sushumna-nadi), and therein is to be found the substratum of all things.

Tasyaa madhye mahaanagnir vishwachir visvato mukha
Sograabhugvibhajan tishthannahaaraa maajaraah kaavih

In that space within the heart resides the great flaming fire, undecaying, all-knowing, with tongues spread out in all directions, with faces turned everywhere, consuming food presented before it, and assimilating it unto itself.

Triyaa goordhwaa masdhassayee rasmayaatasyaa santataa
Santapayati swam deha mapadatalaamaastaagah
Tasyaa madhye vahnisikha aaneeyordhwaa vyaavasthithaa

His rays, spreading all around, side ways as well as above and below, warm up the whole body from head to foot. In the center of that (flame) abides the tongue of fire as the topmost of all subtle things. (note: due to the attachments and entanglements of the jiva in worldly enjoyment and suffering, the consciousness is enshrouded in potential as well as expressed objectivity, and hence it appears like a tiny streak of flame within the dark clouds of ignorance. But when the jiva rises above worldliness the consciousness is realized as he infinite.)

Neelaatoyaada madhyaasthad vidyullekhavaa bhaswaraa
Neevaaraasooka vattanvee peeta bhaswatyanoopama

Brilliant like a streak of lightning set in the midst of the blue rain-bearing clouds, slender like the awn of a paddy grain, yellow (like gold) in colour, in subtlety comparable to the minute atom, (this tongue of fire) grows splendid.

Tasyaa sikhayaa madhye paramaatmaa vyavasthithaah
Saa brahmaa saa sivaah saa hariih sendraah soksharaah paramah swarat

In the middle of that flame, the supreme self dwells. This (self) is Brahma (the creator), Siva (the destroyer), Hari (the protector), Indra (the ruler), the imperishable, the absolute, the autonomous being. Prostrations again and again to the omni-formed being, the truth, the law, the supreme absolute, the Purusha of blue-decked yellow hue, the centralised-force, power, the all-seeing one.

Ritam satyam param brahmaa purusham krishnaa pingalam
Oordhwaaretam viroopaaksham viswaroopaayaa vai namo namah

Prostrations again and again to the omni-formed being, the truth, the law, the supreme absolute, the Purusha of blue-decked yellow hue, the centralised-force, power, the all-seeing one.

Naaraayanayaa vidhmahe Vasudevaayaa dheemahi Tanno vishnuh prachodayaat

We commune ourselves with Narayana, and meditate on vasudeva, may that vishnu direct us (to the great goal).

Vishnornukam veeryaani pravocham yaah paarthivaani raajaamsi yo
Askabhayaaduttaram sadhastham vichaakramanas tredhorugayo vishnuh
Raaratamasi vishnuh syooraasi vishnuh dhruvamsi vaishnavaamasi vishnave tva

Which valor and deed of the all-pervading Vishnu may I glorify? He has enveloped the earth and he heaven even up to the minutest dust of creation. Vishnu supports the abode of gods, preventing it from being shaken from its position. He takes three strides (which may mean the three strides which Vishnu took in his incarnation as Vamana or the three strides which the sun is supposed to take in the sky during the day, or he form Vishnu is supposed to take as Agni, vayu and Surya) as the most gloriously euoligised one. O thou, instrument of yajna, who are the front and rear of vishnu’s form as yajna, thou who art its mouth and its connection. Thou art the firm support. Thou art verily Vishnu. I prostrate myself before thee.

Om shanti shanti shantih

Om. May there be peace, peace, peace

KANDA SHASTI VIRATHAM

Skanda Shasti or Kanda Shasthi Vrata

Kanda Shasthi Vratam is an important observance to LORD KARTHIKEYA. It is observed in the Tamil month of Aippasi ,after Deepavali( October - November) and most devotees fast during the 6-day period.

In addition to the Skanda Sashti, devotees of Lord Subramanya observe weekly and monthly days in His honour. Every Friday, or the Kartigai Nakshatram day every month, or the sixth day of the bright fortnight,-all these are sacred days for His devotees. The sixth day of the month of Tulam (October-November) is the most auspicious of them all. This is the Skanda Sashti day.

There is no common method of Skanda Shasti fasting. Different devotees observe it differently. But there are some basic rules followed by all the devotees.Non-vegetarian food is completely avoided during the period. Those who are observing the fast make it a point to read scriptures related to Lord karthikeyan ( Kanta Shasti Kavasam or Subramaniya Bhujangam,kandaguru kavasam,kanda puranam.)Most devotees also visit Skanda temples during the period.

Sashti: Sashti is the sixth phase of moon. This is an auspicious day for lord Muruga. According to the legend, Lord Muruga slayed the demon Soorapadman on sashti and every sashti is devoted to Lord karthikeya. This vratham is observed by all devotees of Lord karthikeya. This vratham is observed to get progeny

Kanda Shasti fasting, some devotees only take a single meal a day. Some take the meal at noon and others at night. Some devotees take only fruits and juices ,coconut water and lime juice,during the 6-day period.

The Shasti fasting begins with sunrise. The fast is broken on the next day morning after praying to Lord Surya (Sun God).Most people observing the fast make it a point to visit Murugan Temple on this day. It is a complete fast in many places. But this might not be quite possible for many people due to job, health and other reasons. So many people take some sort of vegetarian food on this day – this is usually a single meal in the afternoon or night.
Many people take for a fruit diet on the day. Some avoid solid food.In several Kerala Muruga temples, many devotees eat a single rice meal at noon given from the temple. The cooked rice is consumed without any major side dishes.The method of fasting differs from region to region. But all non-vegetarian food is avoided on the day.
Devotees listen to stories related to Skanda and reading of Skanda Purana. Another activity during the day is the reciting of Kanta Shasti Kavasam.
Fasting is not just abstaining from food but it also an attempt to instill positive thoughts. Many people use fasting as a means to fight against anger, lust, impatience and other negative tendencies. All Vratas associated with Hindu religion is an attempt to realize the Brahman.
Kanda Shasti Vratam is observed once a year in the month of ‘Aippasi’ (October–November) starting from the ‘piratamai’ the 1st phase of the brightening moon.Of all Kanda temples it is the one in Tirunchendur in Tamil Nadu, India that draws the largest number of Kanda devotees. All roads, at the time of the Vratam, seem to lead to Tirunchendur. Beside the temple by the sea there appears to be a sea of heads. The Kantan's Tiruvilaiyaadal (divine sport) Soora Samharam is enacted during the sixth day of the festival. This is a drama to grant a great boon to Curapatman by Kantan. Curapatman is given the honour of becoming Kantan's vehicle mayil vahanam (peacock vehicle) and ceval kodi (the rooster on Kantan’s flag).Skanda shasti means trimph of lord Subhramanya over the evil sura padma.The son of lord Siva killed the demon sura padma with his holy spear(vel) and brought relief and joy to the suffering demi Gods and humanity.Allegorially the vel represents Jana sakti(Power of wisdom) of the lord. Sura padma the demon of ego and ignorance with in us. Lord subhramanya is hence considered to be the personification of wisdom itself. The five days prior to skanda shashti are days of severe austerities for the devotees of Muruga. The day after skanda shshti is celebrated as Deva sena Kalyanam

This is celebrated with great eclat in temples, especially in the six places sacred to Muruga .
(Aaru padai veedu, in Tamil) -

Tiruchendur, http://tiruchendur.org/
Tirupparankunram, http://murugan.org/temples/parankundram.htm
Pazhamudir solai, http://www.templenet.com/Tamilnadu/m003.html
Palani, http://palani.org/
http://en.wikipedia.org/wiki/Palani
Swamimalai, http://murugan.org/temples/swamimalai.htm
http://en.wikipedia.org/wiki/Swamimalai
and Tiruttani. http://murugan.org/temples/tiruttani.htm
http://en.wikipedia.org/wiki/Tiruttani
The glory of Lord Muruga from one of the six scriptures in His praise, namely: Tirumurukarruppadai, Kandar Kalivenba, Kandar Anubhuti, Kandar Alankaram, Kanda Sashti Kavacam and Kanda Puranam.

Sattiyila irundha agapayil varum( this proverb is mostly misunderstood like only if something is there in the vessel it would come in the spoon) actually the proverb means if u follow sashti viratham ( it comes twice in a month) one would concieve.sashti viradhamirundhal agapai(uterus) il varum.





http://www.sivanandadlshq.org/religions/skanda.htm

http://www.indiadivine.org/articles/420/1/Kanda-Shasti-Vratam/Page1.html

http://www.sriveeramakaliamman.com/festivals.htm#m

Skanda Sasti Kavacham part 1

skanda sasti kavacham

Kural Venpa
Thuthiporkku val vinai pom,Thunbam pom,Nenjil pathiporkku selvam palithu kadithongumNishtayum kaikoodumNimalar Arul kanthar sashti kavacham thanai
Kaappu
amarar idar theera amaram purinthakumaranadi nenjeh kuri

Kavacham
Sashtiyai nokka saravana bavanaar

sishtarukku uthavum sengkathir velon

paatham irandil panmani sathangai

geetham paada kinkini yaada

maiya nadam seiyum mayil vahananaar (5)vaasavan maruhaa varuha varuha

nesak kuramahal ninaivon varuha

aarumuham padaitha aiyaa varu

haneeridum velavan nitham varuha

sirahiri velavan seekkiram varuha (15)

saravana bavanaar saduthiyil varuha

rahana bavasa ra ra ra ra ra ra

rarihana bavasa ri ri ri ri ri ri ri

vinabava sarahana veeraa namo nama

nibava sarahana nira nira nirena (20)

vasara hanabava varuha varuha

asurar kudi kedutha aiyaa varuha

yennai yaalum ilaiyon kaiyil

pannirendu aayutham paasaan gusamum

parantha vizhihal pannirandu ilanga (25)
virainthu yenaik kaakka velon varuha

aiyum kiliyum adaivudan sauvum

uyyoli sauvum uyiraiyum kiliyum

kiliyum sauvum kilaroli yaiyum

nilai petrenmun nithamum olirum (30
Shanmuhan neeyum thaniyoli yovvum

kundaliyaam siva guhan thinam varuha

aaru muhamum animudi aarum

neeridu netriyum neenda puruvamum

panniru kannum pavalach chevvaayum (35
nanneri netriyil navamanich chuttiyum

eeraaru seviyil ilahu kundalam

umaariru thinpuyathu azhahiya maarbil

palboo shanamum pathakkamum tharith

unanmanipoonda navarathna maalaiyum (40)
Muppuri noolum muthani maarbum

Sepppazhahudaiya thiruvayir unthiyum

thuvanda marungil sudaroli pattum

navarathnam pathitha nartchee raavum

Thiruvadi yathanil silamboli muzhangaseha

gana seha gana seha gana segana

moga moga moga moga moga moga mogana

naha naha naha naha naha naha nahena

digu kuna digu digu digu kuna diguna (50)


ra ra ra ra ra ra ra ra ra ra ra ra ra ra ra

ri ri ri ri ri ri ri ri ri ri ri ri ri ri ri

du du du du du du du du du du du du du du du

dagu dagu digu digu dangu dingugu

vinthu vinthu mayilon vinthu
Munthu munthu muruhavel munthu

yenthanai yaalum yehraha selva

mainthan vehndum varamahizhnth thuthavum

laalaa laalaa laalaa vehsham

umleelaa leelaa leelaa vinothanendru (60)
Unthiru vadiyai uruthi yendrennum

yen thalai vaithun yinaiyadi kaaka

yennuyirk uyiraam iraivan kaaka

panniru vizhiyaal baalanaik kaakaa

diyen vathanam azhahuvel kaaka (65)
Podipunai netriyaip punithavel kaaka

kathirvel irandu kanninaik kaaka

vithisevi irandum velavar kaaka

naasihal irandum nalvel kaaka

pesiya vaaythanai peruvel kaaka (70)
Muppathirupal munaivel kaaka

seppiya naavai sevvel kaaka

kannam irandum kathirvel kaaka

yennilang kazhuthai iniyavel kaaka

maarbai irathna vadivel kaaka (75
Serila mulaimaar thiruvel kaaka

vadivel iruthol valamberak kaaka

pidarihal irandum peruvel kaaka

azhahudan muthuhai arulvel kaaka

pazhu pathinaarum paruvel kaaka (80
Vetrivel vayitrai vilangave kaaka

sitridai azhahura sevvel kaaka

naanaam kayitrai nalvel kaaka

aan penn kurihalai ayilvel kaaka

pittam irandum peruvel kaaka (85)
Vattak kuthathai valvel kaaka

panai thodai irandum paruvel kaaka

kanaikaal muzhanthaal kathirvel kaaka

aiviral adiyinai arulvel kaaka

kaihal irandum karunaivel kaaka (90)
Munkai irandum muranvel kaaka

pinkai irandum pinnaval irukka

naavil sarasvathi natrunai yaaha

naabik kamalam nalvel kakka

muppaal naadiyai munaivel kaaka (95)
Yeppozhuthum yenai yethirvel kaaka

adiyen vasanam asaivula neram

kaduhave vanthu kanahavel kaaka

varum pahal thannil vachravel kaaka

arai irul thannil anaiyavel kaaka (100
Yemathil saamathil yethirvel kaaka

thaamatham neeki chathurvel kaaka

kaaka kaaka kanahavel kaaka

noaka noaka nodiyil noaka

thaakka thaakka thadaiyara thaakka (105)
kollivaayp peihalum kuralaip peihalum

penkalai thodarum bramaraa chatharum

adiyanaik kandaal alari kalangida
Irisi kaatteri ithunba senaiyum

yellilum iruttilum yethirpadum mannarum (115)



Kana pusai kollum kaaliyodu anaivarum

vittaan gaararum migu pala peihalum

thandiyak kaararum sandaalar halum

yen peyar sollavum idi vizhunthodida
aanai adiyinil arum paavaihalum (120)

poonai mayirum pillaihal enpum

nahamum mayirum neenmudi mandaiyum

paavaihal udane pala kalasathudan

manaiyil puthaitha vanjanai thanaiyum

ottiya paavaiyum ottiya serukkum (125)

kaasum panamum kaavudan sorum

othu manjanamum oruvazhi pokum

adiyanaik kandaal alainthu kulainthida

maatran vanjahar vanthu vanangida

kaala thoothaal yenai kandaal kalangida (130
Vaay vittalari mathi kettoda

padiyinil mutta paasak kayitraal

kattudan angam katharida kattu

katti uruttu kaal kai muriya (135
Kattu kattu katharida kattu

muttu muttu muzhihal pithungida

sekku sekku sethil sethilaaha

sokku sokku soorpahai sokku

kuthu kuthu koorvadi velaal (140)

patru patru pahalavan thanaleri

thanaleri thanaleri thanalathuvaaha

viduvidu velai verundathu oda
Puliyum nariyum punnari naayum

yeliyum karadiyum inithodarnthu oda (145)

Thelum paambum seyyaan pooraan

kadivida vishangal kadithuyar angam

yeriya vishangal yelithudan iranga

NithyaSree Mahadevan Skanda Sasti Kavacham part 2

thaakka thaakka thadaiyara thaakka
Paarka paarka paavam podipada

billi soonyam perumpahai ahala

valla bootham valaashtihap peihal

allal paduthum adangaa muniyum

pillaihal thinnum puzhakadai muniyum (110)



kollivaayp peihalum kuralaip peihalum

penkalai thodarum bramaraa chatharum

adiyanaik kandaal alari kalangida
Irisi kaatteri ithunba senaiyum

yellilum iruttilum yethirpadum mannarum (115)



Kana pusai kollum kaaliyodu anaivarum

vittaan gaararum migu pala peihalum

thandiyak kaararum sandaalar halum

yen peyar sollavum idi vizhunthodida
aanai adiyinil arum paavaihalum (120)

poonai mayirum pillaihal enpum

nahamum mayirum neenmudi mandaiyum

paavaihal udane pala kalasathudan

manaiyil puthaitha vanjanai thanaiyum

ottiya paavaiyum ottiya serukkum (125)

kaasum panamum kaavudan sorum

othu manjanamum oruvazhi pokum

adiyanaik kandaal alainthu kulainthida

maatran vanjahar vanthu vanangida

kaala thoothaal yenai kandaal kalangida (130
anji nadungida arandu purandida

Vaay vittalari mathi kettoda

padiyinil mutta paasak kayitraal

kattudan angam katharida kattu

katti uruttu kaal kai muriya (135
Kattu kattu katharida kattu

muttu muttu muzhihal pithungida

sekku sekku sethil sethilaaha

sokku sokku soorpahai sokku

kuthu kuthu koorvadi velaal (140)

patru patru pahalavan thanaleri

thanaleri thanaleri thanalathuvaaha

viduvidu velai verundathu oda.
Puliyum nariyum punnari naayum

yeliyum karadiyum inithodarnthu oda (145)

Thelum paambum seyyaan pooraan

kadivida vishangal kadithuyar angam

yeriya vishangal yelithudan iranga
Polippum sulukkum oruthalai noyum

vaatham sayithiyam valippu pitham (150)

soolai sayam kunmam sokku sirangu

kudaichal silanthi kudalvip purithi

pakka pilavai padarthodai vaazhai

kaduvan paduvan kaithaal silanthi

parkuthu aranai paru arai yaakkum (155)

yellap piniyum yendranaik kandaa

lnillaa thoda nee yenak arulvaay

puliyum nariyum punnari naayum

yeliyum karadiyum inithodarnthu oda
Eerezhula hamum yenak uravaah

aaanum pennum anaivarum yenakka

amannaal arasarum mahizhnthura vaahavum (160
unnai thuthikka un thirunaamam

saravana bavane sailoli bavanee

thirupura bavane thigazholi bavane

paripura bavane pavamozhi bavane

arithiru maruhaa amaraa pathiyai (165)

kaathu thevarkal kadum sirai viduthaay

kanthaa guhane kathir velavane

kaarthihai mainthaa kadambaa kadambanai

idumbanai yendra iniyavel muruhaa
thanihaa salane sangaran puthalvaa (170)

katirkaa mathurai kathirvel muruhaa

pazhani pathivaazh baala kumaara

aaavinan kudivaazh azhahiya vela

senthil maamalai yuryum sengalva raaya

asamaraa purivaazh shanmuha tharase (175)
kaarar kuzhalaal kalaimahal nandraay

yennaa irukka yaan unai paada

yenai thodarnthu irukkum yenthai muruhanai

padinen aadinen paravasa maaha

aadinen naadinen aavinan poothiyey (180
nesamudan yaan netriyil aniya

paasa vinaihal patrathu neengi

unpatham perave unnarulaaha

anbudan rakshi annamum sonnamum

metha methaaha velaayu thanaar (185
sithi petradiyen sirappudan vazhga
vaazhga vaazhga mayilon vaazhga

vaazhga vaazhga vadivel vaazhga

vaazhga vaazhga malai guru vaazhga

vaazhga vaazhga malai kura mahaludan (190)

vaazhga vaazhga vaarana thuvasam

vaazhga vaazhga yen varumaihal neenga
yethanai kuraihal yethanai pizhaihal

yethanai adiyen yethanai seiyinum

petravan neeguru poruppathu unkadan (195)

petraval kuramahal petravalaame

pillai yendranbaay piriya malithu

mainthan yenmeethu unmanam mahizhntharuli

thanjam yendradiyaar thazhaithida arulsey

kanthar sashti kavasam virumbiya (200)
baalan theva raayan paharn thathai

kaalaiyil maalaiyil karuthudan naalum

aasaa rathudan angam thulakki

nesamudan oru ninaivathu vaahi

kanthar sashti kavasam ithanai (205)

sindhai kalangaathu thiyaani pavarhal

orunaal muppathaa ruru kondu

othiyeh jebithu uhanthu neeraniya

ashta thikkullor adangalum vasamaay

thisai mannar yenmar seyalathu (sernthangu) arulvar (210)
maatrala rellaam vanthu vananguvar

navakol mahizhnthu nanmai alithidum

navamatha nenavum nallezhil peruvar

enthanaalum eerettaay vaazhvar

kantharkai velaam kavasa thadiyai (215)
vazhiyaay kaana meiyaay vilangum

vizhiyaal kaana verundidum peigal

pollathavarai podi podi yaakkum

nallor ninaivil nadanam puriyum

sarva sathuru sankaa rathadi (220)
arintha yenathullaam ashta letchmihalil

veera letchmikku virun thunavaaha

soora bathmaavaith thunithagai yathanaal

iruba thezhvarkku uvan thamuthalitha

gurubaran pazhani kundrinil irukkum (225)

chinna kuzhanthai sevadi potri
yenai thadu thaatkola yendrana thullum

meviya vadivurum velava potri

thevargal senaa pathiye potri

kuramahal manamahizh kove potri (230
thiramihu thivya thehaa potri

idumbaa yuthane idumbaa potri

kadambaa potri

kanthaa potri

vetchi punaiyum veleh potri

uyargiri kanaha sabaikor arase (235

mayilnada miduvoy malaradi saranam

saranam saranam saravanabava Om

saranam saranam shanmuhaa saranam

saranam saranam shanmuhaa saranam

NAMES BASED ON BIRTH STARS

Name according to aksara corresponding to nakshatra:
Each naksatra is divided into four equal parts. Each part is assigneda syllable. After determining which nakshatra and which quarter ofthe nakshatra that the child was born in, a name shoul be chosenwhich begins with syllable corresponding to the particular quarter ofthe nakshatra. Any syllable with an "o" sound may substitute an "au"sound. An syllable with an "e" sound may substitute an "ai"sound. "S" may be substituted for "s".
Nakshatra at birth: 1st, 2nd, 3rd, and 4th quarters or padas of it:
asvina cu, ce, co, la,
bharani li, lu, le, lo,
krtikka a, i, u, e.
rohini o, ba, bi, bu,
mrga sirsa be, bo, ka, ki,
ardra ku, gha, na, cha,
punarvasu ke, ko, ha, hi,
pusya hu, he, ho, da,
aslesa di, du, de, do,
magha ma, mi, mu, me.
purva phalguni mo, ta, ti, tu.
uttara phalguni te, to, pa, pi.
hasta pu, sa, na, tha,
citra pe, po, ra, ri.
svati ru, re, ro, ta.
visakha ti, tu, te, to.
anuradha na, ni, nu, ne.
jyestha no, ya, yi, yu.
mula ye, yo, bha, bhi.
purvasadha bhu, dha, pha, dha.
uttarasadha bhe, bho, ja, ji.
abhijit ju, je, jo, kha.
sravana khi, khu, khe, kho.
dhanistha ga, gi, gu, ge.
satabhisa go, sa, si, su, sa, si, su.
purva bhadra se, so, se, so, da, di.
uttara bhadrapada du, tha, jha, na (and tra)
revati de, do, ca, ci
According to zodiac sign:
Begining with the letters as follows:
21 March/ 20 April mesa / Aries : a, la
21 April/ 20 May vrsaba / Taurus; u, va, i, e, o
21 May/ 20 June mithuna /Gemini; ka, cha, bha, na
21 June/ 20 July karkara / Cancer; bha, ha
21 July/20 Aug simha / Leo: ta, ?
21 Aug/ 20Sept kanya / Virgo; pa, tha, ya, na
21 Sept/ 20 Oct tula / Libra: ra, tav21 Oct/ 20 Nov vrsicha / Scorpio; na, ya
21 Nov/ 20 Dec dhanus / Sagitarius: bha, bha, pha, dha
21 Dec/ 20 Jan makara /Capricorn; tha, ja
21 Jan/ 20 Feb kumbha /Aquarius: ga, sa
21 Feb/ 20 March mina / Pisces: da, ca na, jha
Name after Month deity
The second mode of naming was based on the deity of the month in which the child was born. According to Gargya, the names of thedeities of months beginning from Margasirsa are Karnna, Ananta,Achyuta, Chakri, Vaikuntha, Janardana, Upendra, Yjnapurusa, Vasudeva,hari, Yogisa, and Pundarikaksa. The child was given a second nameconnected with the deity of the month. The above names are all ofVaisnava sect and they originated much later than the sutra period.
Name after Family deity
The third name was given according to the family deity. A familydeity was a god or goddess worshipped in a family or tribe from everyearly times. The people naming a child after it thought that thechild would enjoy special protection of the deity. The deity may beVedic e.g. Indra, Soma, varuna, Mitra, Prajapati, or Puranic e.g.Krishna, rama, Sankara, Ganesa etc.
While naming the child, the wordDasa or Bhakta (a devotee) was added to the name of the deity.

Popular Name

The last mode of naming was popular.The formation of this name mainlydepended on the culture and education of the family.Forbidden or prohibited namesThe following female names should be avoided.Names after a constellation such as Rohini, Revati etc. should beavoided. Names of trees and plants such as Champa, Tulasi etc., Names of rivers such as Ganga, Yamuna, Saraswati etc. Names formed on thebasis of lowering merit like ChandaliNames of mountains like Vindhyachal, Himalaya,etc.,Names of birdslike Kokila, Hansa etc., Names of snakes such as Sarpini, Nagin, etcNames suggestive of menial servants or other orderlies like Dasi,kinkakari etc., Names that create an awe or fear like Bheema,Bhayankari, Chandika etc.,. The above types of names are prohibitednames for female children.

NAMA KARANA

NAMA KARANA
(Giving a Name to the child)
Nama karana, or name giving, in which the father officially and publically declares the name of the child for all to know and use. The ceremony of naming a child. Nama literally means 'name' and karana means 'to make, to effect'.

The child should be named on the tenth, twelfth, hundred and first day, (101 st), or one full year from his birth.
It may be convenient to also do the Niskramanam ceremony at this time. (If the Niskra)

Then the house is cleaned and purified, and the child and mother ceremonially bathed. Friends and relatives are invited to see the child and participate in the celebration. The puja involves, other than the child and priest, the father, mother, and sometimes the paternal grandmother. First the mother covers the child in a new cloth. She wets the child's head with water, symbolically bathing him, and then gives the child either to the father or the paternal grandmother. Next, the priest invokes the blessings of Agni, the planetary bodies, and other gods.

The mother, holding the child covered in clean cloth, should be situated on the husband's right side.
She should give the child to her husband and pass behind him and come to his left side. She should sit facing east on kusa grass with tips facing northamanam is included then do the Nama Karanam in the home first and then take the child to the temple, alternatively take the child to the temple and do both Niskramanam first then Naama Karanam .That day to the ceremony, the house is given a proper wash and purified with some rites. The child and the mother are given a ceremonial bath. The child, covered with clean cloth, is held by the father during the ceremony. Symbolic offerings are made to various deities and a proper name is chosen as per the prescribed convention. This name is uttered by the parents in the child’s ear three times. The child is blessed by the elders and the brahmins present and they call the child by the new name.The name of a child may be derived from the star constellation of its birth, the deity associated with the Hindu month in which it was born or the family deity. Apart from the tradition, the child’s name may be chosen depending on a popular choice in the household, which is the norm in today’s society.
The Hindu scriptures also prescribe a set of inauspicious names belonging to constellations, tree, plants and rivers, which should be avoided. Some names which may seem to belong to a servant or other similar lower status person and the names that may sound fearful are also not recommended.

The Nakshatra name:

This is given according to the constellation, or Nakshatra, (the stars. see Panchangam) the child is born under. Each constellation has a name, and several letters of the Sanskrit alphabet are also assigned to it. The Nakshatra name could therefore be the name of the constellation itself, or begin with any of the letters assigned to that constellation.
The name of the deity of the month:

Each month of the Hindu calendar is associated with a particular deity, which usually has several names. The child's second name is one of the names of the deity of the month in which it is born.
The name of the family deity: Every Namakarana family has one deity who has been worshipped for generations. The name of this deity is given to protect the child from evil.
The popular name:

This is the name that the child is known by. It depends on the culture and education of the family, and should be auspicious.
The name should be easy to pronounce and sound pleasant;
It should contain a specified number of syllables and vowels;
It should indicate the sex of the child;
It should signify fame, wealth, or power; and
It should be suggestive of the caste of the family. A priest making a child's horoscope during the naming ceremony. Namakarana meanings in the belief that this will frighten away diseases, and evil spirits and influences
Nowadays, this ceremony usually takes place on the twelfth day after birth. It is not a formal ceremony, but more of an opportunity to invite family and friends to celebrate the baby's arrival. There is usually a havan, and then the child's name is announced to the gathering. Usually only a Nakshatra name and a popular name are given.
The priest makes an astrological calculation according to the time and date on which the child is born. On this basis, he prescribes a letter of the alphabet with which the child's Nakshatra name should begin. If the family is agreeable, this name doubles as the popular name as well. Usually, however, the nakshatra name is not used, and the child is given another name by which he is commonly known

This ceremony is performed, normally, on the tenth or twelfth day after birth. If there are inconveniences it is taken to the end of the first year. The appropriate day for this function is the 10th, 12th or 16th day of the childs birth. Failing to perform it on any of these days, an auspicious day, say the Vedas should be chosen for the purpose  after the 16th day of the childs birth.
After preliminaries the parent gives the offering to gods, touches the breath of the child symbolizing the awakening of its consciousness and says in its ear: Your name is.. thrice. The Brahmins and elders are asked to follow, calling the child by that name and blessing it. A personality is sought to be given.

The Namakaranaceremony was performed on the tenth or the twelfth day after the birth of the child with the single exception of the secret name whichwas given, in the opinion of some, on the birth day. But the lateroptions range from the tenth up to the first day of the second year.One authority says, "The naming ceremony should be performed on thetenth, twelfth, hundredth day or at the expiry of the first year."This wide option was due to the convenience of the family and healthof the mother and the child. But the option from the tenth up tothirty second day was due to the different periods of ceremonialimpurities prescribed for different casts. In the opinion of Brihaspati, "The naming ceremonies should be performed on the tenth,twelfth, thirteenth, sixteenth, nineteenth, or thirty-second day after the birth of the child." But according to astrological workseven these dates were to be postponed if there was any naturalabnormality or lack of religious propriety. "If there be a Samkranti(the passage of the sun from one zodiac to another), and eclipse orsraddha, the ceremony cannot be auspicious." There were otherprohibited days also which should be avoided.

http://www.hknet.org.nz/namakarana.html

RAKSHA BANDAN-RAKHI

Rakhi Festival is celebrated both in India and different parts of world with fervour and enthusiasm. The day is celebrated with sister's tying rakhi on their brother's wrist, performing arti and also praying for their long life. In turn, brothers vow to protect their sisters and come for their rescue in times of need.
It is the celebration of brothers and sisters. It is one festival that primarily The sisters tie that thread of love to their brothers amongst chanting of mantras, put roli and rice on his forehead and pray for his well being. She bestows him with gifts and blessings. The brother also wishes her a good life and pledges to take care of her. He gives her a return gift. The gift is the physical acceptance of her love, reminder of their togetherness and a symbol of his pledge. The legends and the reference in history repeated, the significance of the festival is emphasized belongs to the North and Western regions of India but celebrated throughout the country
In Northern India, Rakhi Purnima is also called Kajri Purnima or Kajri Navami, when wheat or barley is sown, and goddess Bhagwati is worshipped. In Western states, the festival is called Nariyal Purnima or the Coconut Full Moon. In Southern India, Shravan Purnima is an important religious occasion, especially for the Brahmins.
Raksha Bandhan is known by various names: Vish Tarak - the destroyer of venom, Punya Pradayak - the bestower of boons, and Pap Nashak - the destroyer of sins

Sravani is an ancient Vedic festival traditionally associated with the Brahmins on which day they change their sacred thread. Both Raksha Bandhan and Sravani are celebrated on the full moon day of the month of Shravan (August).Rakshabandhan or Rakhi which is celebrated on a full moon day in the month of Sravan (August) is a day when brothers and sisters reaffirm their bonds of affection. It is usually a festival of the Hindus though today people from different religions participate as well.Once, Indra was confronted by the demon king - the Daitya-raaja - in a long-drawn battle. At one stage, the Daitya-raaja got better of Indra and drove him into wilderness. Indra, humbled and crest-fallen, sought the advice of Brihaspati, the Guru of Gods. The Guru told him to bide his time, prepare himself and then march against his adversary. He also indicated that the auspicious moment for sallying forth was the Shraavana Poornima. On that day, Shachee Devi, the wife of Indra, and Brihaspati tied Raakhis around Indra's right-wrist. Indra then advanced against the Daitya-raaja, vanquished him and reestablished his sovereignty.
Sisters tie colourful threads or rakhis on their brother's wrists. The brothers in turn promise to protect their sisters and give them gifts. Around mid-August, on Shravan Purnima, Once, Indra was confronted by the demon king - the Daitya-raaja - in a long-drawn battle. At one stage, the Daitya-raaja got better of Indra and drove him into wilderness. Indra, humbled and crest-fallen, sought the advice of Brihaspati, the Guru of Gods. The Guru told him to bide his time, prepare himself and then march against his adversary. He also indicated that the auspicious moment for sallying forth was the Shraavana Poornima. On that day, Shachee Devi, the wife of Indra, and Brihaspati tied Raakhis around Indra's right-wrist. Indra then advanced against the Daitya-raaja, vanquished him and reestablished his sovereignty. Hindus all over celebrate Raksha Bandhan. "Raksha" means protection, "bandhan" means bound or binding. The festival is also known as Balev.Raksha Bandhan is celebrated in different forms in different areas and it is also known by the names like rakhi, rakhri and saluno.

'Raksha (protection) Bandhan' (band) (a festival celebrated in north India) in August) signifies the sanctity of the blood relation between a brother and his sister. In the month of August every year, sisters tie raakhi (band) on the wrists of their brothers in a reaffirmation of this relationship. They wish each other's well-being and the brother vows to go to his sister's aid whenever the need may arise.
As per the traditions, the sister on this day prepares the pooja thali with diya, roli, chawal and rakhis. She worships the deities, ties Rakhi to the brother(s) and wishes for their well-being. The brother in turn acknowledges the love with a promise to be by the sisters' side through thick and thin and gives her a token gift. Raksha Bandhan tightens the bond of love between the sister and brother
Raksha Bandhan is celebrated on the full-moon day in the month of Sravan (July- August). This day symbolises love, affection and a feeling of brotherhood and sisters tie a piece of thread, called rakhi around the wrist of their brothers, praying for their long life and happiness. This tradition of tying a rakhi has been coming down through the ages, since the vedic times.

HISTORY

The festival nurtures a rich heritage of legendary traditions, some rooted back to the ages of the great epics. In the Hindu tradition the Rakshaa has indeed assumed all aspects of protection of the forces of righteousness from the forces of evil.According to the Mahabharata, Yudhishthira, the eldest of the Pancha Pandyava (the five brothers belonging to the family of king Pandu), asked Sri Krishna, an incarnation of lord Vishnu, how best he could guard himself against impending evils and catastrophes in the coming year. Krishna advised him to observe the Rakshaa Ceremony. He also narrated an old incident to show how potent the Rakshaa is. It went like this.Once, Indra, the king of heaven was confronted by the demon king - the Daitya-raaja - in a long-drawn battle. At one stage, the Daitya-raaja got better of Indra and drove him into wilderness. Indra, humbled and crest-fallen, sought the advice of Brihaspati, the Guru of Gods. The Guru told him to bide his time, prepare himself and then take on the mighty demon. He also indicated that the auspicious moment for sallying forth was the Shraavana Poornima. On that day, Shachee Devi, the wife of Indra, accompanied by Brihaspati tied Raakhi around Indra's right-wrist. Indra then advanced against the Daitya-raaja, vanquished him and reestablished his sovereignty.This is how Raksha Bandhan came into being in the ages of old Hindu mythology and has transcended into the modern ages acquiring more of new and modified customs with itself. The oldest story may have roots in the days when devas (gods) and asuras (non-gods) were engaged in a fierce struggle to dominate the creation. Indra, the king of devas, was defeated several times. Indrani, his consort, then did penance and prepared a bond of protection which she tied on the wrist of Indra. With the help of its power he defeated the asuras.
Another mythological story tells how Bali, the ruler of the earth, had to give away his whole empire to God Vishnu who appeared to him as a dwarf. Raksha Bandhan is believed to mark that event as well.

In the Hindu tradition the Rakshaa has indeed assumed all aspects of protection of the forces of righteousness from the forces of evil. Once, Yudhishthira asked Sri Krishna how best he could guard himself against impending evils and catastrophes in the coming year. Krishna advised him to observe the Rakshaa Ceremony. He also narrated an old incident to show how potent the Rakshaa is.







http://en.wikipedia.org/wiki/Raksha_Bandhan

http://en.wikipedia.org/wiki/Rakhi

http://hinduism.about.com/library/weekly/aa080800a.htm
RAKSHA-BANDHAN

GANESH POOJA

First light the lamps.

Place the Ganesh idol or Photo frame facing the East or West. But not facing the South. Apply sandal paste and kumkum on the forehead, palms and feet and then garland with flowers.
Ōm Aim Hrīm Srīm - [4]
Om shuklambaradharam vishnum
Shashi varnam chaturbhujam,
Prasanavadanam dyayetha, sarva vignobha upashanthaye.

Guru dhyanam :

With [Mrhi Mudra] folded hand chant :

Guru brahma guru vishnu gurudevo maheshwaraha.
Guru saakshaat param brahma
Tasmai shree guravey namaha.

Nidhayey sarva vidyanaam, bhishajey bhavaroginaam.
Guravey sarva lokaanam, dakshina murthayey namah.

Ōm prajńānam brhmayam ātma brahma tattvamasi aham brahmasmi
śrī guru; parama guru; parameşti guru; divya guru śaranam

Śri śivācarya varyadhyām śankarācarya madhyamām asmadāchārya paryantām
vande guru param param. Harih Ōm
Aachamaniyam :

Ōm Aim Ka e ī La Hrīm Ātma tatvam śodhayāmi svāhā
Ōm Klīm Ha Sa Ka Ha La Hrīm Vidyā tatvam śodhayāmi svāhā
Ōm Sauh Sa Ka La Hrīm Śiva tatvam śodhayāmi svāhā
Ōm Aim Ka e ī La Hrīm; Klīm Ha Sa Ka Ha La Hrīm; Sauh Sa Ka La Hrīm Sarva tatvam śodhayāmi svāhā

Prāņāyāmah :
Ōm Bhūh..... Bhūrbhuvassuvarōm (three times)
Āsana Pūjā
Ōm asya śrī āsana mahāmantrasya prthivyā merupŗşta ŕşih sutalam candah,
Kūrmo devatā, āşane viniyogah.
Yogāsanāya namah:
Vīrāsanāya namah:
Śarāsanāya namah:
Samyōgāsanāya namah:
Ōm Hrīm ādhāra śakti kamalāsanaya namah:
Raktadvādaśa śaktyuktāya dvīpanāthaāya namah:
Bhūmadevyai namah: Harih ōm
Chanta pooja
4 - Jagadhvani Mantramāth hum phat svāhā
4 - Āgamārtham tu devānam gamanārtham tu rakşasām
4 - Kuru ghaņtāravam karōmyādau devatāhvāna lāńchanam
4 - Iti ghaņtānatham kŗtvā
Ring the bell and recite:
4 - He ghaņte susvare pīthe ghaņtādhvani vibhūşite
Vādayanti parānande ghaņtā devam prapūjayet
Pūjā to Sun / Lamp
Ōm Bhāskarāya vidmahe mahāddyutikarāya dhīmahi tanno āditya pracōdayāt.

Harih Ōm
Kalaśa Pūjā
[4]Kalaśasya mukhe vişņuh ghaņte rudrah samāśritāh, mule tatra stitō brahma madhye mātŗganah smŗtāh
Kukşo tu sāgarāh sarve saptadvīpā vasundharā
Rg Veda, Yajur Veda, Sāma Veda , Aphyātharvaņah
Angaiśca sahita sarve kalaśambusamāśritāh
Ayāntu śrī devī pūjārtham duritakşaya kārakāh
Gańge ca Yamune Caiva Godāvari Sarasvati
Narmade Sindhu Kāveri jale asmin sannidhim kuru

Am ām im īm um ūm aŗum aŗūm alum alūm em aim ōm oum am aha

Ka e ī La Hrīm Ha Sa Ka Ha La Hrīm Sa Ka La Hrīm

Pūjōpkaranāni dravyāni ātmanan ca tam prōkşya Hrih ōm
Sankalpam :
Mamopatha samastha, duritha kshaya dwara, shri parameshwara
preetheyartham, karishya manasya karmanaha nirvignam
parisamaptyartha aadhao vigneshwara poojam karishyey.
Ganapati Dyanam :
Ōm Ganānām tvā gaņapati gum havāmahe
Kavim Kavīnām upamaśra vastamam
Jyeştharājam brahmańām brahmaņaspata
Ā nah śrnvan ūtibhih sida sādanam
Ōm mahāgaņādhipathaye namah:
Aavahanam (Invoking the God) - Place left palm on the centre of the chest and with the right palm touch the feet of the idol (or frame) simultaneously and chant the mantra :
Ōm Śrīm Hrīm Klīm Gloum Gam Gaņapataye
Vara varada sarva jannme vacamanaya svāha
Hsraim Hskalarīm Hasrasouh
Mahāpadmā vanantasthe Kāranānanda (pari pūrna Meru Prasthare; Vigrahe, Bhimbe, .....)
Sava bhuta hite matah ehyehi paramesvarah
Mahāhaņapataye namah:
Prana Yamam:
Om boohu, Om bhuvaha, Oghum suvaha,
Om mahaha, Om janaha, Oghum satyam, Om tat sa vithurvarenyam,
Bhargo devasya dhimahi, dheeyo yonah pracho dayathu. Om aphaha,
Jyothi rasa, amrutham brahma, bhurbhuvasuvaram.
Aasanam - After chanting the following mantra, offer one flower or tulsi leaf :

Ōm mahāgaņādhipathaye namah: Aasanam samarpayami
Paadhyam and snaanam :

Offer one spoon of water into a plate or bowl after chanting each line of following mantra :-
Ōm mahāgaņādhipathaye namah: Paadhyo paadhyam samarpayaami
Ōm mahāgaņādhipathaye namah: Hastyo ardhyam samarpayaami
Ōm mahāgaņādhipathaye namah: Aachamaniyam samarpayami
Ōm mahāgaņādhipathaye namah: Snanaan tharam aachamaniyam samarpayaami
Vastram, Upavitham and Aabharanam -

After chanting each mantra, offer akshata (rice) with flowers or tulsi leaf:
Ōm mahāgaņādhipathaye namah: vastrartha akshataan samarpayaami
Ōm mahāgaņādhipathaye namah: upavitaartha akshataan samarpayami
Ōm mahāgaņādhipathaye namah: aabharanartha akshataan samarpayaami
Chandanam - Apply sandalpaste on the forehead of the idol (or photoframe) and chant
Ōm mahāgaņādhipathaye namah: Divya Parimalla gandhaan-dharayaame
Kumkum - Apply kumkum on top of the sandal paste and chant :
Ōm mahāgaņādhipathaye namah: Haridra kumkumam samarpayaami.
Akshata - offer some akshata (rice) and chant.
Ōm mahāgaņādhipathaye namah: Akshataan samarpayaami
Pushpam - offer some flowers and chant :
Ōm mahāgaņādhipathaye namah: Pushpaanni samarpayaami
Now you have invoked Lord Ganesh for the Pooja, and you are ready for the Pushpaanjali and naamavali (praising the Lord by his different names) After each of the following mantra offer a flower :

Om sumukhaya namaha
Om ekadantaaya namaha
Om kapilaaya namaha
Om gajakarnakaaya namaha
Om lambodaraaya namaha
Om vikataaya namaha
Om vignaraajaya namaha
Om vinayakaaya namaha
Om dhuma ketavey namaha
Om ganadyakshaaya namaha
Om faalachandraya namaha
Om gajananaaya namaha
Om vakratundaaya namaha
Om shoorpa karnaaya namaha
Om Heyrambaaya namaha
Om skandapoorvajaaya namaha
Om moola prakrutayey namaha
Om kshetra paalaya namaha
Om gurubhyo namaha
Om siddhi vinayaka swaminey namaha
Nana vidha parimala - patra - pushpani samarpayaami

Prarthana : With folded hands chant :
Vigneshwara mahabhaaga sarva loka namaskruta,
Mayarabdha midham, karma nirvignam kuru sarvadhaa.
Aabrahma lokaath, aasheyshaath aalokaa, loka parvataath,
Yey vasanthi, dvija devah, tey bhyo nityam, namostutey.
Namo namo ganeshya, namastey siva soonavey,
Avighnam kuru mey devah, namami tvam ganadhisha.

Dhoop : Light two agarbattis and show it to the Lord accompanied by the ringing of the bell and chat.
Ōm mahāgaņādhipathaye namah: Dhoopamaagraapayaami

Deepam: (Optional) If you have lit a small accompanying lamp, show it to the Lord accompanied by ringing of bell. If not, just continue with agarbathi and say :

Ōm mahāgaņādhipathaye namah: Deepam Darshayaami

Naivedyam : Keep the prasadam (coconut fruits, kheer etc.) in a plate before the Lord, put Tulsi leaves on it close your eyes and chant the mantra offering mentally the naivedyam to the Lord.

Ōm mahāgaņādhipathaye namah:
Om bhur bhuvasuvaha, tat sa vithur varenyam,
bhargo devasya dhimahi, dhiyoyo nah prachodayat
Parorajasi sāvadōm amŗtam mahānaivedyam parikalpayāmi Namah:

Take 2 spoonful of water on your right palm, drip the water drops around the prasadam chanting :
Deva savitah prasuva
Again 2 drops , drop as above :
Satyam tvartena parishinchaami
Take 2 drops and drop thru the palm on your right side near prasadam chanting:
Amrutah opatarana masi
Now, make gesture of offering prasadam to the Lord, chanting :
Om Pranaaya swaha
Om Apaanaya swaha
Om Vyaanaya swaha
Om Udaanaya swaha
Om Samaanaya swaha
Om brahmaney swaha
Om maha Ganapataye namahe, Kadali phaladhikam nivey dayami
Drop 2 drops of water thru right palm on right side of naivedyam saying :
Niveydanan antaram aachamaniyam samarpayami
2 drops - repeat
Madhyey Madhyey amruta paniyam samarpayaami
2 drops - repeat
Amrutaapidhaa namasi
2 drops - repeat
Hasta prakshaalanam samarpayaami
2 drops - repeat
Padha prakshaalanam samarpayaami
2 drops - repeat
Aachamaniyam samarpayaami
Then put Tulsi leaves or flowers at the feet of the Lord after chanting :

Poogi phala samaayuktam,
Naagavalli dalai yurtam
Karpoora churna sanyuktam
Tamboolam prati gruhataam
Taamboolam Samarpayaami

Light the Aarti (camphor) and show it to the Lord accompanied by ringing of the bell and the following mantra.

Raajadi rajaaya prasanna
Saahiney, namo vayam vaishravan aaya karma ney.
Samey kaamaan, kaama kaamaya mahyam,
kaameshwaro vaishravano dadhaatu
kuberaya vaishravaanaya, mahaarajaya namaha.

Take 2 spoonful of water in your right palm and let it drop in the plate in front and say :

Tat purushaya vidmahey vakratundaaya dhimahi.
Thanno dantih pracho dayat. Karpoora niraanjanam sandarisha yaami.

Pour one spoonful water in plate after each mantra :

Neeraaja naanaantaram aachamaniyam samarpayaami
Rakshaan dhaarayaami

offer flowers or Tulsi saying :

Mantra pushpam samarpayaami, sarva opachaaran samarpayaami.

With folded hands pray.

Vakratunda mahaakaya surya koti sama prabha.
Avignam kuru mey deva, sarva kaaryeshu sarvadaa.

Prostrate before the Lord and exit.