LORD SHIVA SLOKAS

LORD SHIVA SLOKAS;
Kailaasarana Shiva Chandramouli
Phaneendra Maathaa Mukutee Zalaalee
Kaarunya Sindhu Bhava Dukha Haaree
Thujaveena Shambho Maja Kona Taaree
Meaning: Oh, Lord Shiva, who is seated on Mount Kailas, whose forhead is decorated with the moon and the king of serpents as a crown, who is the Ocean of Mercy and the remover of delusion, You alone can protect me. I surrender to thee.
MRITYUNJAYA MANTRA
Aum Trayambakam Yajaamahey
Sugandhim Pusti Vardhanam
Urvaarukamiva Bandhanaath
Mrutyor Muksheeya Maamritaat
Meaning: We worship the three eyed One (Lord Shiva) who is fragrant and who nourishes all beings; may He liberate me from death, for the sake of immortality, even as cucumber is severed from its bondage of the vine.
Mrutyunjayaaya Rudraaya
Neelakantaaya Shambhave

Amriteshaaya Sarvaaya
Mahadevaaya Te Namaha
Meaning: I pray to Lord Mahadeva who has conquered death, who is the destroyer of the universe, who has a blue neck and who gives happiness to all.
Vande Deva Umaa Pathim Suragurum
Vande Jagat Kaaranam
Vande Pannaga Bhooshanam Mruga Dharam
Vande Pashoonam Pathim
Vande Soorya Shashanka Vahni Nayanam
Vande Mukunda Priyam
Vande Bhakta Jana Ashrayam Cha Varadam
Vande Shiva Shankaram
Meaning:I bow down to the Lord of Uma (Parvathi), the divine Guru, the cause of the universe. I bow down to the Lord who is adorned with snake and wears tiger skin, the Lord of all creatures. I bow down to the Lord whose three eyes are the sun, moon and fire and to whom Lord Vishu is near. I bow down to the Lord who is the refuge of all devotees and the giver of boons, Shiva Shanakara.
Gauri Vallabha Kaamaarey
Kaala Koota Vishaasana
Maam Uddhhare Padambhoje
Tripura Agnyata Kaantaka
Meaning: Please save me, oh Lord Kaamaarey (another name for Lord Shiva). You are mother Gauri's consort; You are the One who drank the kaala koota poison (which resulted from the churning of the ocean); You are the destroyer of the three cities. Oh Lord I have taken refuge at Your Feet.
LINGAASHTAKAM
Brahma Muraari Suraarchita Lingam
Nirmala Bhashita Shobhita Lingam
Janmaja Dukha Vinaashaka Lingam
Tat Pranamaami Sadaa Shiva Lingam
Meaning: I bow before that Sada Shiva Linga, which is adored by Brahma, Vishnu and other Gods, which is praised by pure and holy speeches and which destroys the cycle of births and deaths.
Devamuni Pravaraarchita Lingam
Kaamadaham Karunaakara Lingam
Raavana Darpa Vinaashaka Lingam
Tat Pranamaami Sada Shiva Lingam
Meaning: I bow before that Sada Shiva Linga, which is the destroyer of desires, which the Devas and the sages worship, which is infinitely compassionate and which subdued the pride of Raavana.
Sarva Sugandha Sulepitha Lingam
Buddhi Vivardhana Kaarana Lingam
Siddha Suraasura Vanditha Lingam
Tat Pranamaami Sadaa Shiva Lingam
Meaning: I bow before that Sada Shiva Linga, which is lavishly smeared with variegated perfumes and scents, which elevates the power of thought and enkindles the light of discrimination, and before which the Siddhas and Suras and Asuras prostrate.
Kanaka Mahaamani Bhushitha Lingam
Phanipathi Veshtitha Shobhitha Lingam
Daksha Suyajna Vinaashaka Lingam
Tat Pranamaami Sadaa Shiva Lingam
Meaning: I bow before that Sada Shiva Linga, the destroyer of Dakshas sacrifice, which is decorated with various ornaments, studded with different gems and rubies and which glows with the garland of the serpent Lord coiled around it.
Kumkuma Chandana Lepitha Lingam
Pankaja Haara Sushobhitha Lingam
Sanchitha Paapa Vinaashaka Lingam
Tat Pranamaami Sadaa Shiva Lingam
Meaning: I bow before that Sada Shiva Linga, which is smeared with saffron and sandal paste, which is decorated with lotus garlands and which wipes out all accumulated sins.
Devaganaarchitha Sevitha Lingam
Bhaavair Bhakti Bhirevacha Lingam
Dinakara Koti Prabhakara Lingam
Tat Pranamaami Sadaa Shiva Lingam
Meaning: I bow before that Sada Shiva Linga which is worshipped by the multitude of Gods with genuine thoughts full of faith and devotion and whose splendor is like that of a million suns.
Ashta Dalopari Veshtitha Lingam
Sarva Samudbhava Kaarana Lingam
Ashta Daridra Vinaashaka Lingam
Tat Pranamaami Sadaa Shiva Lingam
Meaning: I bow before that Sada Shiva Linga, destroyer of all poverty and misery in its eight aspects, which is the cause of all creation and which stands on the eight petalled Lotus.
Suraguru Suravara Pujitha Lingam
Suravana Pushpa Sadaarchitha Lingam
Paraatparam Paramatmaka Lingam
Tat Pranamaami Sadaa Shiva Lingam
Meaning: I bow before that Sada Shiva Linga which is the Transcendent Being and the Supreme Self, worshipped by all Suras and their preceptor (Brhaspathi), with innumerable flowers from the celestial gardens.
SHIVA PANCHAAKSHARA STOTRA
Nagendra Haaraaya Thrilochanaaya
Bhasmaanga Raagaaya Maheshvaraaya
Nityaaya Suddhaaya Digambaraaya
Tasmai Nakaaraaya Namah Shivaaya.
Meaning: I offer my humble salutations to Lord Mahesvara - who has a garland of serpents around the neck; who has three eyes; whose body is covered with ash (vibhuti); who is eternal; who is pure; who has the entire sky as His dress and who is embodies as the first letter Na.
Mandaakini Salila Chandana Chaarthitaaya
Nandeesvara Pramatha Naatha Mahesvaraaya
Mandaara Pushpa Vahu Pushpa Supoojitaaya
Tasmai Makaaraaya Namah Shivaaya
Meaning: I bow to Lord Mahesvara, who is embodied as Makaara (letter Ma), whose body is anointed with holy waters from the river Ganges and sandal paste, who is the sovereign king of the Pramatha Ganas and who is adorned with innumerable divine flowers such as Mandaara.
Shivaaya Gauri Vadana Aravinda
Sooryaaya Dakshaadhvara Naashakaaya
Sree Neelakantaaya Vrisha Dhvajaaya
Tasmai Shikaaraaya Namah Shivaaya
Meaning: I offer my salutations to Lord Shiva, who is the resplendent sun for mother Gauri's lotus face (sun causes the lotus flower to open up and bloom; Lord Shiva makes mother Gauri's face bloom), who is the destroyer of Daksha's sacrificial ritual, who is the blue necked Lord (due to the Haalahala poison which He agreed to consume), whose banner bears the emblem of a bull and who is embodied as the letter Shi.
Vasishta Kumbhodbhava Gautamaaya
Muneendra Devaarchita Sekharaaya
Chandraarka Vaishvaanara Lochanaaya
Tasmai Vakaaraaya Namah Shivaaya
Meaning: I prostrate before the God of Gods, who is worshipped and prayed to by great sages such as Vashishta, Agastya and Gautama, whose eyes are sun, moon and the fire and who is embodied as Vakaara (letter Va).
Yajna Swaroopaaya Jataadharaaya
Pinaaka Hasthaaya SanaatanaayaDivyaaya
Devaaya Digambaraaya
Tasmai Yakaraaya Namah Shivaaya.
Meaning: Prostrartions to the sacred Lord who is the Yaksa incarnate, whose hairs are long and matted, who holds Pinaaka (trident) in His hand, who has the entire sky as His attire and who is embodied as the letter Ya.
Panchaaksharam Idam Punyam
Yah Pateh Shiva Sannidhau
Shivaloka Mavaapnothee
Shivena Saha Modate
Meaning: Whoever repeats this prayer composed with the five holy letters before Lord Shiva, attains that supreme abode of His and enjoys the eternal Bliss.

Thathpurushyaaya Vidhmahe
Mahadevaaya Dheemahi
Thanno Rudra(h) Prachodayaath

Aum Trayambakam Yajaamahey
Sugandhim Pusti Vardhanam
Urvaarukamiva Bandhanaath
Mrutyor Muksheeya Maamritaat'

Kailaasarana Shiva Chandramouli
Phaneendra Maathaa Mukutee Zalaalee
Kaarunya Sindhu Bhava Dukha Haaree
Thujaveena Shambho Maja Kona Taaree

Mrutyunjayaaya Rudraaya
Neelakantaaya Shambhave
Amriteshaaya Sarvaaya
Mahadevaaya Te Namaha

Gauri Vallabha Kaamaarey
Kaala Koota Vishaasana
Maam Uddhhare Padambhoje
Tripura Agnyata Kaantaka

Vandhe Sambumumapathimh suragurum
Vandhe Jagathkaaranam
Vandhe PanaBhooshanam mruhadharam
Vandhe Pasoonaam pathim
Vandhe Soorya Shasaankavahninayanam
Vandhe Mukundhapriyam
Vandhe Baktha Janasrayamsvratham
Vandhe Shivam Sankaram

WORSHIP OF HINDU GOD

In a perfectly conducted pooja the body, mind and the soul of the devotee are so completely integrated that he feels one with his god. Doing poojas and prayers on a regular basis brings equanimity and peace to one's mind.

The several steps involved in such worship may be briefly stated as follows:
Avahana - invoking the presence of God in the image or symbol
Asana - offering a seat
Padya and Arghya - giving water for washing feet and hands
Snana or Abhisheka - ceremonial bath
Vastra - offering Clothes
Candana - smearing sandal paste and other unguents
Pushpa - offering of flowers and garlands

Dhupa - burning incense

Dipa - waving of lamp
Naivedya - food offering

Visarjana - bidding goodbye

In the temples, the Abhisheka (bathing) of the image and its decoration are done more elaborately.

Puja or pooja refers to ritual worship of a consecrated idol or image. Most Hindus perform some sort of puja at their homes or temples on a daily basis. Many pujas are quite complicated and require the expertise of a priest while some pujas are simple enough to be performed by the regular householder who does not have time to study scriptures or perform elaborate spiritual practices. At the same time, pujas also hold deep symbolic meaning for the advanced seeker. For example, the simple hand gesture called "namaste" in India, done by pressing the palms together, has been interpreted to represent the union of the spiritual and mundane nature of ones self, connecting him to the Supreme
Puja is a word in Sanskrit language. In Sanskrit, words are formed with meaning in mind. For instance in the word puja,'p' stands for 'paapa' meaning sins.'j' stands for 'janma' means birth. With 'p' it removes all accumulated sins, and with 'j' it makes your life's (birth) purpose fulfilled. The Lord being not accessible to our eyes, ears, nose, touch and beyond the ken of ordinary (un-refined) intellect, the ancients devised a method of bringing Lord within the realm of the senses. This method is to worship Him (Her or It) in an object (photo, water, fire, precious jewel, idol etc) which you can touch, feel, smell, see, feel the taste of. Thus all wandering senses are brought to a focus, by belief (faith) and by daily practice.
Pooja is a unique way in which a Hindu communicates with his god. This may involve a silent meditation or a loud chanting of mantras with or without offerings to the god. Common offerings to the god during a pooja include flowers, incense, light (Deepa), food items (Naivedya), and sandalwood paste. These offerings are said to represent the five elements of space, air, fire, water, and earth.
A puja is believed to harness cosmic energy to achieve material or spiritual goals. Certain pujas, such as the Satyanarayan Puja, may be performed for a specific occasion such as a festival or a housewarming ceremony. Usually either a priest or the eldest member of a family performs the puja. However, there are no specific rules that determine who can perform a puja.
Pujas are performed after a bath. Early morning is considered auspicious for daily pujas though an astrologer may be consulted to select an auspicious time for some special pujas. In addition, certain rituals may be performed on certain days, depending on which deity is to be propitiated. Every year, traditional festivals based on elaborate pujas such as Durga Puja
The way a puja is performed may differ but typically includes the following practices:
Different meditation techniques such as visualising the form of the deity with eyes closed and hands pressed together in the namaste gesture.
Sanskrit mantras or sacred sounds are chanted. Sometimes, the different names of the deity are also repeated. It is believed that the resonant effect of the mantras helps to harness cosmic energy.
The idol may be bathed in water or milk and anointed with chandan (sandalwood paste).
Fruits, leaves, flowers, water, rice, and betel nuts are offered to the deity. Food offered to the deity is mostly vegetarian though certain fringe sects offer meat, alcohol, and other articles that are considered unholy by orthodox Hindus. As with many Hindu practices, even the food items have symbolic value. A coconut, for example, represents the ego that must be "broken" in order to come closer to God.
Sticks of incense are burned for fragrance.
In a ritual known as aarti, a plate with a flame and vermillion (kumkum) is moved in a clockwise direction in front of the idol. The wick is usually soaked in ghee (clarified butter) or camphor.
Devotional songs and prayers may be recited during pujas.
Paying obeisance to the deity is done often, throughout the ritual to show respect. It could be either a simple bow with hands pressed together or a prostration that is more elaborate involving touching the floor with one's forehead.
Vermillion (kumkum)is applied in the space between the eyebrows, believed to be the third eye, a spot that has deep significance in Indian spirituality.
Usually, at the end of a puja, the metal plate with a flame and vermillion is passed around. Devotees use their palms to cup the flame and raise them to the forehead. The belief is that the deity's cosmic energy has passed to the flame, which is then transferred to the devotee.
Food (prasad) and water (tirth) that was offered to the deity is distributed among people, and is believed to possess the energy of the deity. Though most Hindus do not consume food from the same plate, prasad, being pure, is openly shared. A drop or two of tirth is poured in the devotees' palms (always the right hand), and is imbibed with great respect. The word "tirtha" also means a shallow pool of water that can be crossed easily, alluding to the importance of crossing the ocean of material existence to attain liberation.
Puja is a word in Sanskrit language. In Sanskrit, words are formed with meaning in mind. For instance in the word puja, With 'p' it removes all accumulated sins, and with 'j' it makes your life's (birth) purpose fulfilled. The Lord being not accessible to our eyes, ears, nose, touch and beyond the ken of ordinary (un-refined) intellect, the ancients devised a method of bringing Lord within the realm of the senses.
This method is to worship Him (Her or It) in an object (photo, water, fire, precious jewel, idol etc) which you can touch, feel, smell, see, feel the taste of. Thus all wandering senses are brought to a focus, by belief (faith) and by daily practice. Unshakable faith and long practice, evokes and unfolds hitherto unknown dimensions in awareness, which are generally not communicable in the normal way.

To attain the blessings of God, our Hindu philosophy advocates two paths, namely· the path of GNANA ( that of wisdom ) · the path of BHAKTHI (that of devotion). The Wisdom path considers the Almighty as a concept with out any form or any feeling etc., On the other hand the Bhakthi path considers God as One, with or without a form, but as one who incorporates many divine feelings. 'PRARTHANA' in other words 'Prayer' or 'Worship' is the first step towards pursuing the Bhakthi route for Godliness.
Why should we do Pooja?
The second step is Pooja. In other words, a specific form of worship which also involves a physical offering of either a material object, or the body , mind or soul to God. The Pooja, when done properly guides oneself towards God, and while doing 'Prarthana' (praying), the Almighty draws closer to the devotee. Therefore it is a two way motion that brings the Worshipper and the Worshipped closer. By means of puja, the appropriate Gods are appealed to for removal of affliction, protection and prosperity.
Preparing for a puja
The preparations we require before puja are:
1) Sattvic quality ( feeling) - The greater the predominance of the sattvic feelings, the more effectively can the vehicles serve as an instrument of the higher consciousness.
2) Attunement of mind - The mind should be full of right attitude and aspirations.
3) High degree of self surrender.
4) Heart to yearn - for union with Divinity.
Thus the development of aspirant's character along the right lines and preparatory and purificatory practices form an integral part of upasna or worship.
Basic steps before starting any puja
Place of worship
Cleaning oneself (Atma Shuddhi)

Dressing up for the puja
PavitrikaranPuja
Asan (taking seat)

Application of Tilak over forehead

Sankalp
Place of worship:
The ideal place should be one that is secluded, away from the passage and toilets and not a place where people normally rest. If such a place is unavailable, mark any area, cover it with a curtain or a clean cloth with the objective of providing seclusion and privacy.
Cleaning oneself(Atma shuddhi):
The idea of having a clean bath before puja is that one feels light and cleanses all the 11 sensory organs-- eyes, nose, ear, tongue, mind, navel chest, hands, genitalia, legs and anus. The body should be clean and pure. If bath is not possible, wet the legs and hands, then put water on the hairs and head. For special pujas, the symbolical purification of body is done by keeping water first in the right hand, bringing it over the head and sprinkling the water on the body. Follow it up with the left hand.
Dressing up for the puja:
The gents should keep the upper half of the body above the waist exposed and cover the lower half by a clean cloth/dhoti. If exposing the upper half is inconvenient, use a banyan.
The ladies may wear any clothes, The cotton clothes worn once during puja, should not be re-used for puja purposes. It is therefore advisable to wear woolen or silken clothes as they can be used again .
Pavitrikaran:
Clean the pictures of God with a clean cloth. The idols should be bathed with Ganga jal(water from the holy ganges). Even a drop of Ganga jal mixed with clear water may be used for these purposes. If Ganga jal is unavailable clear water obtained from any river will do.
Puja asan (taking seat):
One should not sit directly on the floor. Instead sit on a woolen carpet, mat or a cushion foam. The seat must be comfortable. Elderly people who are unable to sit prostate on the floor may sit on a low chair. While sitting cross legged, the left leg should be placed below the right legs, however if one gets tired the legs may be alternated.
Application of Tilak over forehead:
As per the custom, before commencing puja, the tilak should be applied on the forehead between the two eyebrows. This is believed to help provide concentration during puja. The ring finger of the right hand must be used to apply the tilak. The items used for tilak are Bhasm(ash), chandan(sandalwood),roli or haldi(turmeric). The bhasm tilak is believed to be the best and can be obtained from wood ash or the remains of previous havans.
Sankalp:
After having offered water over the idols, place some flowers before them. Then take water and rice in the palm , do sankalp and place them on the floor. Follow it up by applying tilak on the Deity.
Symbolic importance of items used in puja:
Coconut - The breaking of coconut before God coaxes us to break the hard nut of our ego before God.
Flower , incense and light waving - they indicate progressive types of atmarpana to God.
Camphor - Lighting camphor before God symbolises that if we burn our illusion or ego with the fire of true knowledge, we shall merge with the God, leaving no residue.
Dhruva grass, arka flower and leaves - These are the least coveted by the common people, buthave a lesson. It signifies that no part of creation is repellent to God. He is much pleased with the lowliest of creation as with the highest.
Turmeric powder - It is used in auspicious ceremonies as it is found to be germicidal in effect aside of the psychological effect of the colour.
Stone - The stone ,for instance, that is used in marriage symbolises permanence, even as the pole star( Dhruv Nakshatra) .
Sesamun seeds and cereal rice - symbolise fertility
Mustard seeds and grains are thrown into the fire to counteract evil forces and evil eyes.
Water - The sanctified water is sprinkled or sipped to wash away impurities and sin.
Agni or Fire is an invariable constituent of the functions. It personifies the living God, the patriarch of the home.It is Grahapati or Lord of the house protecting the members of the household. He is also called Sakshi.

The temples even as Rathas are replicas of the human body. The deity in the sanctum reminds us of the truth that God is seated at the heart of each individual. Parikrama suggests pranayama. Prostrating before God signifies complete surrender of self including the five Jnanendriyas and five Karmendriyas to God's will.
Chanting of mantra was a concept of the Vedic saints that includes mantras as one of the main forms of worship, whose end is seen as salvation. Basically, Mantra Jaap means repeating the mantra. Reciting Mantra has become an established feature of the Hindu practices. Mantra Japa involves repetition of mantra again and again, usually 108 times completes one cycle. Due to this, the rosary (mala) used for mantra jaap has 108 beads in it.It is believed that through mantra jaap, the devotee attains concentration and focus on the chosen deity or the main idea of the mantra. One can attain peace of mind quickly by chanting mantra. With prolong and constant practice, the inherent power of the Mantra (Mantra-Shakti) will be awakened, which will fill your very existence with the Divinity of the Mantra.Practical Aids to Japa
Select any Mantra and repeat it from 108 to 1,080 times daily (one to ten malas).
Take a bath or wash your hands, feet, face and mouth before sitting for Japa in the morning.
Sit facing east or north during the practice. This enhances the effectiveness of the Jaap.
Sit on a rug to conserve body-electricity. Sit in a separate meditation room or in any suitable place, such as a temple, on a river bank or under a banyan or peepul tree.
Maintain a steady pose. You can sit in Padmasana, Siddhasana or Sukhasana. Resolve to complete a certain minimum number of malas before leaving your seat.
Use a rosary of 108 beads. Do not allow the rosary to hang below the navel. The rosary (mala) must not be visible to you or to others, so cover it properly. Use the middle finger and the thumb of the right to roll the beads. The use of the index finger is not allowed. Do not cross the meru (main bead) while rolling the beads.
Do mental Jaap for sometime without a rosary or mala. When the mind wanders, do the Japa aloud, or whisper the Mantra for some time and come back to mental Japa again as soon as possible.
Do not chant mantra in haste. Do it slowly with feeling, concentration of mind and devotion.
Try to associate the chant with the rhythm of the breath and meditate in the form of your Deity. Keep a picture or idol of the Deity in front of you. Think of the meaning of the Mantra while repeating it.
Observe silence and avoid distractions, calls and engagements. It is important not to leave the place at once after the Japa is over and mix with everyone or get into worldly activity. This keeps the spiritual vibrations intact.
One can leave the place after a dedicated prostration, with a feeling that everything belongs to that almighty. The Puja, Sadhana, Meditation and Jaap etc, any kind of prayers offered to the Almighty must be done with a sincere heart. The Supreme Being answers all the questions and doubts of the devotee, sooner or later. One must understand that the ultimate purpose of life is the realization of divine.
Puja ritual or worship of idols or images of God has become in recent times a great and potent tenet of faith and belief in out Hindu Religion or Sanatana Dharma.
Puja is not only performed in temples but also in most of our homes. So too, we worship God in our Satsangh meetings before we start our days' programme of kirtans and /or study of scriptures.
The object of the puja ritual is to create and setup thoughts of spiritual forces in and around us. This is best achieved by singing or chanting of some mantra, performing certain actions and making offerings in three defined stages.
Each mantra is a magazine of vast spiritual forces.

First Stage
The first stage of worship consists of purification by driving out the devils or bad tendencies and invoking devas or good tendencies. This is done by ringing a bell and chanting "HariH OM" and 'aagamanaartham ...". All must join in the singing of this mantra.
After this is over, the leader says "Om bhur bhuvah svah". This is called "digbandhana" and consists of chanting the sacred OM and the above three words called "vyaahrites". By chanting this, we make a protective shell around us. All the portals of the heart are closed against the ingress of the raakshasaas or evil tendencies. At the end of the puja we break the shell by chanting the three vyahrities first and OM last.
iti digbandhaH
thus the shell is formed.
Second Stage
Now commences the 2nd stage of puja ritual.
Our attempts here would be to tune our minds to meditate upon God with a form by chanting prayers and then contemplate upon the eternal purusha by chanting the purusha suukta. The Lord of the universe is very magnifiecently described and praised in this vedic hymn.
These prayers are called the dhyaanam or "mantras of invocation".
Third Stage
Then we come to the third stage of our puujaa ritual. The maNDala brahmana upanishhad explains the spiritual significance of the sixteen phased offerings to the God invoked and installed in the idol or image or photo during the puujaa.
The sixteen offerings are made in five steps.

First Step
the 1st 3 phases are called the dhyaana seat. "tasya niShTha dhyaanaH". When we are merged in it without any other thought or feeling it is called meditation or dhyaana. We chant
1. dhyaayaamiGod or Goddess to reside in the idol or image or photo for the time being, so that the spiritual forrce may flow thru the medium of the idol etc. towards all the people assembled.
2. aavaahayaami
3. aasanam samarpayaami

2nd step
Then follow the three phases of "water ceremony". They are the offering of paadyam, arghyam and snaanam. Water is offered for washing the feet, the hands and for oblation. These phases are possible only in case of idols in temples or houses. As our idol or image or photo would be decorated before or at the commencement of the satsangh, the water is sprinkled by maens of the middle finger of the right hand first at the feet fro paadyam, then at the hands for arghyam and lastly at the chest and then from head to feet doen fro snaanam (bath or oblation).
4. paadyam samarpayaami
5. aachamaniiyam samarpayaami
6. arghyam samarpayaami
7 snaanam samarpayaami

3rd step
Then we have the 3 phased offering of gandha or sandal paste, raw rice mixed with kumkum called axata and flowers.
8. gandham samarpayaami
9. axataan samarpayaami
10. puShpaaNi puujayaami

4th step
After these, we have the waving of lights and offering of naivedya viz. food, fruits, etc. dhuupa is burning of incense and waving it before God or Goddess and diipa is the waving of a light. All waving of light and incense is done in circular motion from the right side.
11. dhuupam aaghyaapayaami
12. diipam sa.ndarshayaami
Next the naivedyam is offered by pouring a few drops of water in our right palm and by uttering the names of praaNa and brahma. After naivedya, taambula or betel leaf is offered.
13. naivedyam nivedayaami
At that time a little water is poured into the right palm and offered as the naivedya, chanting thus:
OM PraaNaaya svaaha
apaanaaya svaahaa
vyaanaaya svaahaa
udaanaaya svaahaa
samaanaaya svaahaa
brahmane svaahaa
14. taambuulam samarpayaamithen we have the 3rd waving of lights called niiraajana or ma.ngala aaratii. All must stand in their respective places.
ma.ngala niiraajana samarpayaami
A light is waved for the 3rd time in the manner stated in the instructions, chanting the following mantra
na tatra suuryo bhaati na chandra taarakaMnemaa vidyuto bhaanti kutoyamagniHtameva bhaa,ntamanu bhaati sarvamtasya bhaasaa sarvamidam vibhaati
The leader waves the light 3 times before the feet of the lord, then 3 times before the head, then 3 times from feet to head - all in circular motions from right side to left side. All chant the above mantra.
the lighted lamp or camphor is taken to all the persons assembled as a reminder of the eternal light of spirit shedding its glory within each one of them.

5th step
the next step consists of performing pradakshinaa and offering namaskaara.
15. pradakShiNaa namaskaara samarpayaami
16. puShpaa.njali samarpayaami
Fourth stage of puja ritual
This consists of performing the visarjana by sending back the God or Goddess invoked for the ritual and breaking up the shell by chanting of "bhuurbhuvasvarOM".
The mantras:
yathaasthaanam pratishhThaapayaami
digvimokshaH
bhuurbhuvaH svarom.
End of puujaaAt the closing of puujaa ritual, shaanti mantras are chanted and the entire puujaa ritual is dedicated to the supreme lord or eterna purusha called brahmana.
OM purrnamadaH ...
OM bhadraM karNebhiH ...
svasti na indro ...
OM sarve bhavantu sukhinaH ...
OM asato maa sadgamaya ...
OM tatsatbrahmaarpaNamastuTo perform this, one does not need the special deeksha. This can be performed in a simple short way. First, one should understand the proper rules and methods to perform the pooja. Let us first see which way we should keep the figurine or the picture and which way the person should sit to perform the pooja.
If the picture of figurine is kept facing East, the person should sit on the right side facing North. If it faces North, they should sit facing East. They should not sit in front of the image facing it directly. If these two directions are not possible, then we can set the image facing West and sit in front of the Image facing East and perform pooja. One should not sit on the right side facing South to perform pooja. One should not sit on the left side of the Image. The Image should not be set facing South. The person should not sit facing South.It is not proper according to sasthra to eat food prior to performing the pooja. When it is possible, one should always learn from a Guru about the proper sasthras and rules and receive deeksha before performing pooja at home.

Whatever be your Favorite God - ,Ganesha , Vishnu , Shiva or Hanuman the way of doing pooja is the same.

Every Pooja has 16 steps. That is why is it called Shodasa Pooja (Shodasa means 16 in Sanskrit). Depending on one's convenience one can do 5,10 or all the steps.

a)One should take bath before doing any pooja.
b)A lamp must be lit near the place where pooja is going to be performed.

Step 1 Dhyana:
Sitting before the Image or Idol of our favorite deity, meditate on his form. For example, for Vishnu, should think of conch and chakra-he has in hands and the lotus flower.

Puja or worship is a loving entertainment of God, even as we entertain our friends and relatives whom we love.
The several steps involved in such worship may be briefly stated as follows:
Avahana (invoking the presence of God in the image or symbol),Then, invoke the deity into the pictures or idol through prayers. After this is performed, what is was previously an object becomes potent and holy. At this time, worshippers say "God, I know you are everywhere. I know you are also in this Photograph/Idol." While doing the Pooja, onw should not think of this not as a Picture. The picture or idol is GOD ("you") sitting opposite to me, accepting my pooja and prayers.
Asana (offering a seat),The next step is offering God a seat. This is done by just touching the picture, as if asking God to sit. Mentally imagine each step- Like God coming and sitting in front of us etc.

Padya and Arghya (giving water for washing feet and hands), In this step God's feet are washed with water. (This is a custom followed in India- where the feet of holy men are washed when they come to a house.) Washing feet of the idol is done by pouring a few drops of water before the image.
Water is offered to God to wash his hands. This is again done by pouring a few drops of water before the idol.Water is offered to wash his mouth and face in the earlier prescribed manner. Madhuvarga (Madhu-Honey) is a beverage made of honey and milk is offered for the God to drink. This is offered to GOD by keeping the vessel mixed with honey and milk in front of the image.

Snana or Abhisheka (ceremonial bath)Abishekam literally means bathing (GOD). For an Idol, a few drops of water can be poured on the idol and then dried. For a picture it is sufficient if you pour a few drops of water before the image.

Vastra (offering Clothes) Offering of dress including an upper garment and/or ornaments. Usually flowers are offered in place of these. While doing this, imagine putting a necklace on God and then place a flower at his feet.
Candana (smearing sandal paste and other unguents) Sandalwood powder and kum-kum (red powder hindus wear on their forehead) is offered to him.

Pushpa (offering of flowers and garlands) Flowers of various types are offered to the Lord along with the chanting of his holy names, Dhupa (burning incense)Then show him an incense stick. The incense (argharbathi) can be light it and circled in clockwise manner three times in front of GOD.
Dipa (waving of light)The next is offering of a lighted lamp. This can be a lit candle or oil lamp.

Naivedya (food offering)Offer GOD food- fruits or cooked food. The food offered to GOD - usually bananas, apples, oranges, sweets and freshly cooked rice, is called prasadam and one can eat this food right after the pooja is completed. If this food is offered to one in a temple, do not recieve it with your left hand. Also, during puja do not offer anything to GOD with your left hand. The left hand can be used for support, but not for offering or doing rituals.)

, and finally Visarjana (bidding goodbye).
Arthi:
Light camphor and show it in front of the deity and at the same time as reciting prayers. This light can be circled in front of GOD three times in a clockwise manner, and after praying you can take from the flame by putting your hands to the tip of the flame and then to your eyes.And Pradakshina and Namaskara:
Offer flowers at the feet of God indicating your surrender to him. Then you prostrate before the deity. You then offer all your prayers/songs etc.


In the temples, the Abhisheka (bathing) of the image and its decoration are done more elaborately. If worship is performed with faith and devotion, it generates peace and joy in our minds. It is to be stated here that , according to the Agamas, God manifests Himself in a subtle form in the image or symbol duly consecrated and accepts the worship thus offered

Hindus worship their Gods and Goddesses and is referred to as Puja. It is conducted to an idol/vigraha made of gold, silver, bronze or even clay. Those who can not even afford these worship the Gods in paintings/pictures. Before the puja, one bathes to signify the outer purification. Mantras and stotras are recited for inner purification. A puja is always done in a special place in a room. Many different sacred items can be kept on the puja room and used during worship like Vigrahas (Idols), Incense, Meditation Oils, Chanting Books or Chalisas. Every object associated with the ritual of Puja or worship is symbolically significant
Place the table (or box) against a wall, cover it with a clean cloth, preferably white, and secure the same by tucking it under so that it won't slip off easily. Tape it if necessary such that the tape is not visible.
The idol or image/picture of the deity, which is called 'Vigraha' (Sanskrit: 'vi'+ 'graha') means something that is devoid of the ill effects of the planets or 'grahas', must also be arranged on the altar in a way that it leans against the wall.
Prepare one or two lamps with cotton wicks soaking in oil. Place the lamp/s about 6" in front of the picture if it is one lamp, or about 10" apart if two lamps. Do not light these until you are ready to begin the Puja. Please note that it is ideal to light two wicks in the lamps one facing the dieties and the other towards you. The lamp we light represents the light in us, that is the soul, which we offer to the Absolute.
Prepare a worship plate (stainless steel, silver or any other metal) by placing on it small vessels (cup-like, preferably metallic) of kumkum (vermilion), turmeric, one packet of camphor, sandal paste, a dozen agarbatti sticks (incense sticks) and a match box. The incense we burn collectively stands for the desires we have for various things in life. The vermilion or red powder stands for our emotions.
Prepare another plate, 12" or 24" diameter, metallic or wicker and put a variety of fruits (bananas, apples, oranges, etc.) and a couple of varieties of leaves and flowers. The flower that we offer to the deity stands for the good that has blossomed in us. The fruits offered symbolize our detachment, self-sacrifice and surrender.
You will need an aarti plate. This can be a small plate with a few vertical wicks soaking in oil or ghee or an aarati receptacle with a few wicks soaking in oil or ghee.
You will also need a small cup of akshata (raw unbroken rice).
Covered dishes of your favorite prasaadam or sweets may be placed in front of the altar on the cloth covered ground. A metallic vessel large enough to contain a couple of mugs of water should be filled with water and placed in front of the altar. You will need a smaller vessel, preferably a metallic straight-walled tumbler into which water will be poured during the service.
A dispenser (called uddharana or a simple metallic spoon) to dispense water from the tumbler will be needed. You will need a piece of cloth, white for a male deity and colorful cloth for a Goddess.
Now you are ready to begin. Light the lamps and a couple of incense sticks. Keep them safely in the vicinity such that they present no hazard. Direct the agarbatti smoke towards the altar such that the smoke does not cause discomfort with chanting by the assembled. You must realize that in a few moments you will be invoking and receiving a godhead and therefore the principal mood should be one of joy and devotion, but the mind should be relaxed. Make sure nothing starts until you are certain that a pleasant, sincere, reverential, relaxed environment is created to fill yourselves with joy as you begin to surrender to the Godhead through worship.

According to the traditional Vedic system, the Hindus are prescribed five daily Vedic pujas for all round prosperity and to ward off all evils. The pancha pujas are: Ganesha Pooja, Soorya pooja, Shiva Pooja, Devi Pooja and Vishnu Pooja.
There several types of poojas of these deities and some of them can take a whole day. The way a pooja is performed also varies depending on ones regional and traditional back ground. Various pooja books and websites prescribe long preparations and rituals for poojas. It is not possible for every one to perform a pooja like an ordained Vedic priest. Hence our scriptures allow one to do a pooja "Yatha shakti" or as per ones capability and convenience. Doing it with faith is what really matters. The minimum is: light a lamp and an incense stick and offer some prasad - if you don't have anything at home the simple milk or sugar will do. You can rest assured that that the Gods will not curse you! Preferably keep an idol or photograph or picture

E BOOK HINDUISM

MAHISHASURAMARDINI STOTRAM

Mahishasuramardini stotram is based on Devi mahatmyam in which Devi takes the forms of DURGALakshmi and Sarasvati to slay Madhu and Kaitabha, Mahishasura, and Sumbha and Nisumbha respectively. This stotra is said to have been composed by Ramakrishna Kavi about whom no details are available.]
Mahishasuramardini Stotram
Ayi giri nandini, nandhitha medhini,
Viswa vinodhini nandanuthe,
Girivara vindhya sirodhi nivasini,
Vishnu Vilasini Jishnu nuthe,
Bhagawathi hey sithi kanda kudumbini,
Bhoori kudumbini bhoori kruthe,
Jaya Jaya Mahishasura mardini,
Ramya kapardini, shaila Suthe. 1

(Victory and victory to you,
Oh darling daughter of the mountain,
Who makes the whole earth happy,
Who rejoices with this universe,
Who is the daughter of Nanda,
Who resides on the peak of Vindhyas,
Who plays with Lord Vishnu,
Who has a glittering mien,
Who is praised by other goddesses,
Who is the consort of the lord with the blue neck,
Who has several families,
Who does good to her family.
Who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura. )

Suravara varshini, durdara darshini,
Durmukhamarshani, harsha rathe,
Tribhuvana poshini, Sankara thoshini,
Kilbisisha moshini, ghosha rathe,
Danuja niroshini, Dithisutha roshini,
Durmatha soshini, Sindhu suthe,
Jaya Jaya Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 2

(Victory and victory to you,
Oh darling daughter of the mountain,
Oh goddess who showers boons on devas,
Who punishes those who are undisciplined.
Who tolerates ugly faced ogres,
Who enjoys in being happy,
Who looks after the three worlds,
Who pleases lord Shiva,
Who removes effect of sins,
Who rejoices with the holy sound,
Who is angry on the progenies of Dhanu,
Who is angry with the children of Dithi,
Who discourages those with pride,
Who is the daughter of the Ocean,
Who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura. )

Ayi Jagadambha Madambha , Kadambha,
Vana priya vasini, Hasarathe,
Shikhari siromani, thunga Himalaya,
Srunga nijalaya, madhyagathe,
Madhu Madure, Mdhukaitabha banjini,
Kaitabha banjini, rasa rathe,
Jaya Jaya Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 3

(Victory and victory to you,
Oh darling daughter of the mountain,
Oh , mother of the entire world,
Who loves to live in the forest of Kadambha trees,
Who enjoys to smile,
Who lives in the top peak of the great Himalayas
Who is sweeter than honey,
Who keeps the treasures of Madhu and Kaidabha,
Who is the slayer of Kaidabha,
Who enjoys her dancing,
Who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.)

Ayi satha kanda, vikanditha runda,
Vithunditha shunda, Gajathipathe,
Ripu Gaja ganda , Vidhaarana chanda,
Paraakrama shunda, mrugathipathe,
Nija bhuja danda nipaathitha khanda,
Vipaathitha munda, bhatathipathe,
Jaya Jaya Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 4

(Victory and victory to you,
Oh darling daughter of the mountain,
Oh Goddess who breaks the heads of ogres,
In to hundreds of pieces,
Who cuts the trunks of elephants in battle,
Who rides on the valorous lion,
Which tears the heads of elephants to pieces,
Who severs the heads of the generals of the enemy,
With her own arms,
Who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.)

Ayi rana durmathaShathru vadhothitha,
Durdhara nirjjara, shakthi bruthe,
Chathura vicharadureena maha shiva,
Duthatkrutha pramadhipathe,
Duritha Dureeha, dhurasaya durmathi,
Dhanava dhutha kruithaanthamathe,
Jaya Jaya Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 5

(Victory and victory to you,
Oh darling daughter of the mountain,
Oh Goddess who has the strength which never diminishes,
To gain victory over enemies in the battle field,
Who made Pramatha, the attendant of Lord Shiva,
Known for his tricky strategy, as her assistant,
Who took the decision to destroy the asuras,
Who are bad people, with evil thoughts and mind,
Oh Goddess who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.)

Ayi saranagatha vairi vadhuvara,
Veera varaa bhaya dhayakare,
Tribhuvana masthaka soola virodhi,
Sirodhi krithamala shoolakare,
Dimidmi thaamara dundubinadha mahaa
Mukharikruthatigmakare,
Jaya Jaya Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 6

(Victory and victory to you,
Oh darling daughter of the mountain,
Oh Goddess who forgives and gives refuge,
To the heroic soldiers of the enemy rank,
Whose wives come seeking refuge for them,
Oh Goddess who is armed with trident ,
Ready to throw on the heads of those,
Who cause great pain to the three worlds,
Oh Goddess who shines likes the hot sun,
And who is aroused by sound of “Dhumi, Dhumi,”
Produced by the beating of drums by the devas,
Oh Goddess who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.)

Ayi nija huum kruthimathra niraakrutha,
Dhoomra vilochana Dhoomra sathe,
Samara vishoshitha sonitha bheeja,
Samudhbhava sonitha bheejalathe,
Shiva shiva shumbha nishumbhamaha hava,
Tarpitha bhootha pisacha rathe,
Jaya Jaya Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 7

(Victory and victory to you,
Oh darling daughter of the mountain,
Oh, Goddess who blew away hundreds of ogres,
Who had smoking eyes,
With her mere sound of “Hum”
Oh Goddess who is the blood red creeper,
Emanating from the seeds of blood,
Which fell in the battle field,
Oh Goddess who delights in the company of Lord Shiva,
And the ogres Shumbha and Nishumbha,
Who were sacrificed in the battle field,
Oh Goddess who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura. )

Dhanu ranushanga rana kshana sanga,
Parisphuradanga natath katake,
Kanaka pishanga brushathka nishanga,
Rasadbhata shrunga hatavatuke,
Kritha chaturanga bala kshithirangakadath ,
Bahuranga ratadhpatuke,
Jaya Jaya Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 8

(Victory and victory to you,
Oh darling daughter of the mountain,
Oh Goddess who decks herself with ornaments,
On her throbbing limbs in the field of battle,
When she gets her bow ready to fight,
Oh Goddess , who killed her enemies,
In the field of battle with a shining sword,
And the shaking of her golden brown spots,
Oh Goddess , who made the battle ground of the four fold army,
In to a stage of drama with screaming little soldiers,
Oh Goddess who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.)

jaya jaya japya jayejaya shabda ,
Parastuti tatpara vishvanute ,
Bhana Bhanabhinjimi bhingrutha noopura,
Sinjitha mohitha bhootha pathe,
Nadintha nataartha nadi nada nayaka,
Naditha natya sugaanarathe,
Jaya Jaya Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 9

(Victory and victory to you,
Oh darling daughter of the mountain,
Oh Goddess , whose victory is sung,
By the whole universe,
Which is interested in singing her victory,
Oh Goddess who attracts the attention of Lord Shiva,
By the twinkling sound made by her anklets,
While she is engaged in dancing,
Oh Goddess who gets delighted ,
By the dance and drama by versatile actors,
Even while she is half of Lord Shiva’s body,
Oh Goddess who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.)

Ayi sumana sumana,
Sumana sumanohara kanthiyuthe,
Sritha rajani rajani rajani,
Rajaneekaravakthra vruthe,
Sunayana vibhramarabhrama,
Bhramarabrahmaradhipadhe,
Jaya Jaya Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 10

(Victory and victory to you,
Oh darling daughter of the mountain,
Oh Goddess of the people with good mind,
Who is greatly gracious to such people,
Oh Goddess who appears very pretty to the good minded,
Oh Goddess with moon like face,
Who is as cool as the moon ,to those in the dark,
Oh Goddess whose face shines in the moon light,
Oh Goddess whose very pretty flower like eyes attracts the bees ,
Oh Goddess who attracts devotees ,like a flower which attracts bees,
Oh Goddess who attracts her lord like a bee,
Oh Goddess who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura. )

Sahitha maha hava mallama hallika,
Mallitharallaka mallarathe,
Virachithavallika pallika mallika billika ,
Bhillika varga Vruthe,
Sithakruthapulli samulla sitharuna,
Thallaja pallava sallalithe,
Jaya Jaya Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 11

(Victory and victory to you,
Oh darling daughter of the mountain,
Oh Goddess who becomes happy,
In the sport of battle, assisted by warriors,
Oh Goddess who is surrounded by hunters,
Whose hut is surrounded by creepers,
And the tribes of Mallikas, Jillakas and Bhillakas,
Oh Goddess who is as pretty as
The famous fully opened flower,
Oh Goddess , who is as pretty as the creeper,
Full of red tender leaves,
Oh Goddess who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.)

Avirala ganda kalatha mada medura,
Matha matanga rajapathe,
Tribhuvana bhooshana bhootha kalanidhi,
Roopa payonidhi raja suthe,
Ayi suda thijjana lalasa manasa ,
Mohana manmatha raja suthe,
Jaya Jaya Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 12

(Victory and victory to you,
Oh darling daughter of the mountain,
Oh Goddess , who walks like a royal elephant in rut,
In Whose face there is a copious flow of ichors,
Oh Goddess , who is the daughter of the ocean of milk,
From where the pretty moon also took his birth,
Oh Goddess who is the ornament of the three worlds,
Oh Goddess who is worshipped by the God of love,
Who fills the minds of pretty ladies with desire,
Oh Goddess who has captivating braided hair,)
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.

Kamala dalaamala komala kanthi,
Kala kalithaamala bala lathe,
Sakala vilasa Kala nilayakrama,
Keli chalathkala hamsa kule,
Alikula sankula kuvalaya mandala ,
Mauli miladh bhakulalikule,
Jaya Jaya Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 13

Victory and victory to you,
Oh darling daughter of the mountain,
Oh Goddess , whose spotless forehead,
Which is of delicate prettiness,
Is like pure and tender lotus leaf,
Oh Goddess who moves like the spotlessly pretty swans,
Which Move with delicate steps,
And which is the epitome of arts,,
Oh Goddess ,Whose tress is surrounded
By bees from bakula trees,
Which normally crowd the tops of lotus flowers,
Oh Goddess who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.


Kara murali rava veejitha koojitha,
Lajjitha kokila manjumathe,
Militha pulinda manohara kunchitha,
Ranchitha shaila nikunjakathe,
Nija guna bhootha maha sabari gana,
Sathguna sambrutha kelithale,
Jaya Jaya Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 14

Victory and victory to you,
Oh darling daughter of the mountain,
Oh Goddess with sweet tender thoughts,
Whose sweet enchanting music,
Made through the flute in her hands,
Put the sweet voiced nightingale to shame,
Oh Goddess who stays in pleasant mountain groves,
Which resound with the voice of tribal folks,
Oh Goddess, whose playful stadium,
Is filled with flocks of tribal women,
Who have many qualities similar to her,
Oh Goddess who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.

Kati thata peetha dukoola vichithra,
Mayuka thiraskrutha Chandra ruche,
Pranatha suraasura mouli mani sphura ,
Damsula sannka Chandra ruche,
Jitha kanakachala maulipadorjitha,
Nirbhara kunjara kumbhakuche,
Jaya Jaya Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 15

Victory and victory to you,
Oh darling daughter of the mountain,
Oh goddess, who wears yellow silks on her waist,
Which has peculiar brilliance ,
That puts the moon to shame,
Oh goddess, whose toe nails shine like the moon,
Because of the reflection of the light,
From the crowns of Gods and asuras who bow at her feet,
Oh Goddess whose breasts which challenge,
The forehead of elephants and the peaks of golden mountains,
Oh Goddess who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.

Vijitha sahasra karaika sahasrakaraika,
Sarakaraika nuthe,
Krutha sutha tharaka sangaratharaka,
Sangaratharaka soonu suthe,
Suratha Samadhi samana Samadhi,
Samadhi Samadhi sujatharathe,
Jaya Jaya Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 16

Victory and victory to you,
Oh darling daughter of the mountain,
Oh Goddess , whose splendour ,
Defeats the Sun with his thousand rays
Oh Goddess , who is saluted by the Sun,
Who has thousands of rays,
Oh Goddess who was praised,
By Tharakasura after his defeat,
In the war between him and your son,
Oh Goddess who was pleased with King Suratha,
And the rich merchant called Samadhi,
Who entered in to Samadhi,
And who prayed for endless Samadhi,
Oh Goddess who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.

Padakamalam karuna nilaye varivasyathi,
yo anudhinam sa shive,
Ayi kamale kamala nilaye kamala nilaya
Sa katham na bhaveth,
Thava padameva param ithi
Anusheelayatho mama kim na shive,
Jaya Jaya Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 17

Victory and victory to you,
Oh darling daughter of the mountain,
Oh Goddess, in whom mercy lives,
And who is auspiciousness itself,
He who worships thine lotus feet,
Daily without fail,
Would for sure be endowed with wealth,
By that Goddess who lives on lotus,
And if I consider thine feet as only refuge,
Is there anything that I will not get,
Oh Goddess who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.

Kanakala sathkala sindhu jalairanu
Sinjinuthe guna ranga bhuvam,
Bhajathi sa kim na Shachi kucha kumbha
Thati pari rambha sukhanubhavam,
Thava charanam saranam kara vani
Nataamaravaaninivasi shivam,
Jaya Jaya Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 18

Victory and victory to you,
Oh darling daughter of the mountain,
He who sprinkles the water of the ocean,
Taken in a golden pot , on your play ground,
Oh Goddess will get the same pleasure ,
Like the Indra in heaven, when he fondles,
The pot like breasts of his wife Suchi,
So I take refuge in thine feet Oh Goddess,
Which is also place where Shiva resides,
Oh Goddess who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.

Thava Vimalendu kulam vadnedumalam
Sakalayananu kulayathe,
Kimu puruhootha pureendu mukhi
Sumukhibhee rasou vimukhi kriyathe,
Mama thu matham shivanama dhane
Bhavathi krupaya kimu na kriyathe,
Jaya Jaya Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 19

Victory and victory to you,
Oh darling daughter of the mountain,
He who keeps thine face adorned by moon,
In his thought would never face rejection,
By the bevy of pretty beauties with moon like face,
In the celestial Indra’s court,
And so oh Goddess who is held in esteem by Shiva,
I am sure you would not reject my wishes,
Oh Goddess who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.

Ayi mai deena dayalu thaya krupayaiva
Thvaya bhavthavyam ume,
Ayi jagatho janani kripayaa asi
thatha anumithasi rathe
Na yaduchitham atra bhavathvya rari kurutha,
durutha pamapakarute
Jaya Jaya Mahishasura mardini ,
Ramya kapardini, shaila Suthe. 20

Victory and victory to you,
Oh darling daughter of the mountain,
Please shower some mercy on me,
As you are most merciful on the oppressed.
Oh mother of the universe ,be pleased,
To give me the independence ,
To consider you as my mother
And do not reject my prayer even if it is improper,
But be pleased to drive away all my sorrows,
Oh Goddess who has captivating braided hair,
Who is the daughter of a mountain.
And who is the slayer of Mahishasura.

PRADOSHAM

Pradhosha pooja is one of the most important among the poojas performed to the Graceful Lord Shiva. In Shukla Paksha (15 moon days from New moon to Full moon) and Krishna Paksha (15 moon days from Full moon to New moon) the evening of the trayodasi (thirteenth moon day) between 4.30 p.m. to 6.00 p.m. is called Pradhosha. It comes once in fifteen moon days. Pradhosha time is especially meant for praying Lord Shiva. Praying in that time will free us from out sins and gives moksha finally (hence the name Pradhosha).

Pradhosham occurs twice a month - once during the Growing Moon Period and the other during the Waning Moon Period. This denotes the meeting of the Sun and the Moon in a Horizontal Line during the course of movement on their Axis.

Story of Pradhosha
Once Dhevas and Asuras using the serpent Vasuki and the hill Mandhara were trying to get Amrutham (nector) from the Kseerabthi (milk ocean). Then the terrible poison Halahalam came up. All got frightened and pleaded to Lord Shiva for rescue. Being the peak of mercy Lord Shiva ate that poison. Then as per His order they resumed their effort to get Amrutham. They got it on Dhwadhasi (twelfth moon day). Without praying and thanking the God, by whom they got Amrutham, Devas started dancing and celebrating their victory.
On thrayodhasi (thirteenth moon day) they realised their sin of not praying the God and pleaded for forgiveness. The pleased graceful Lord Shiva forgave them and danced between the horns of the Nandhi (holy bull). That time is called Pradhosham. Whoever prays Lord Shiva in that time, Lord Shiva fulfills their wishes and give them mukthi.All the Devas & Gods are assembled in the Shiva temples during Pradosham time. Further, the first pradosham was on a Saturday & hence "Sani Pradosham" is even more auspicious .

Everyday between 5.30 to 6.00 pm in the evening is called Dina Pradosham. Every thirteenth day of a Paksha (15-day cycle, making it two Pakshas every month - Krishna Paksha and Shukla Paksha) is called Maha Pradosham. The time between 5.30 to 6.30 pm in the evening is called Pradosham (Dina Pradosham). During the Pradosha period, it is significant to worship Lord Shiva, as He performs the Holy Dance in Kailashparvatam. [Mount Kailash , all Devatas assemble there to watch this holy event, offer their Prayers to HIM. Thinking and meditating during Pradosha Kalam is considered most sacred by Hindus and helps derive benefits of having worshipped all Devatas at one go.
During Prodhosha time (Abhishekam)

Shiva deity with the following is considered fruitful.
Milk gives long life
Ghee gives Moksha state
Curd gives good children
Honey gives melodious voice
Rice powder frees from debts
Sugar cane juice gives good health
Panjamrutham gives wealth
Lemon removes fear of death
Sugar removes enmity
Tender coconut gives enjoyment
Cooked Rice(Annam) gives majestic life
Sandal gives Lakshmi's grace
Bilvam leaves and flowers (Arali,Lily ,Rose Petals,Chaamanti, Malli,Lotus flower (Tamarai) be given for Shiva pooja. Please went the to Shiva temple for every Pradhosham and earn his blessings. You would get blessings equivalent to 1000 blessings by this single worship. The sani pradhosham is the most special and all sins could be dissolved.First worship the Nandi and then worship the Siva.That day observe the fast.whole day only don't take any meal .(eating only fruits and taking milk)Evening went to the temple on that day worship siva and nandi ,and return home finish the fast .

First worship the Rishabha Devar (Holy Bull or Nandi) go anti-clockwise and salute Chandishwarar (not crossing the Gomukhi). Now return in the clockwise manner salute Rishabham and continue clockwise till the Gomukhi (not to cross it again). Then return in anti-clockwise direction salute the Rishabham again and proceed towards chandIshar. From there return back clockwise without worshiping Rishabham and reach the gomukhi. Finally return back anticlockwise from there to salute Rishabham and continue to Chandishwarar and return back to Rishabham and worship the shiva lingam (at the altar) by viewing through the space between the two horns of the Holy Bull. This is one Pradakshinam. Three such times Pradakshinam to be done.
If you carefully observe the curve traced by doing the pradakshinam is very similar to the periphery of the crescent. Hence this way of circumambulating is called Somasutra Pradakshinam.

Pradosha Mahatmyam

[From Shiva Purana]Translated by P. R. Ramachander*

Kailasa shaila bhuvane thri jaga janithreem,

Gowreedha nivesye kanakanchitha rathna peete,

Nrutham vidhthu mabhi vanchithi Soolapanau,

Deva Pradosha samaye anubhajanthi sarve. 1

(During the time of Pradosha,The Lord who holds the trident,Makes Goddess Gowri,Who is the mother of all the three worlds,Sit on a golden seat inlaid with precious gems,And prepares to dance himself,And all the devas sing his praise at this time.)

Vagdevi drutha vallaakee sathamukhovenum dhadhan padmaja,

Sthallo nidhra karo ramaa bhagawathi,geya prayogaanvithaa,

Vishnu saandra mrudanga vaadana paturdevas samanthath sthithaa,

Sevanthe thamara pradosha samayedevam mrudaaneepathim. 2

(The goddess of Knowledge plays Veena,The hundred faced Indra plays the flute,The Brahma who was born in a lotus keeps time,The Goddess Lakshmi starts to sing,The God Vishnu plays the drum with ease,And all the devas stand all round in service,And pray Lord Shiva during the time of pradosha.)

Gandarwa Yaksha patha goraga siddha saadhya.

Vidhyadaraamaraapsaraso ganaascha,

Yeanyethi loka nilaya saha bhootha varga,

Prapthe pradosha samaye hara parswa samstha. 3

(When the time of Pradosha arrives,Gandarwas, Yakshas, birds, snakes, saints,Vidhyadaras, devas, the celestial dancers, Bhoothas,And all the beings in the three worlds,Come and stand near The Lord Shiva.)

Atha pradoshe shiva eka eva,

Poojyodhananye hari padmajadhya,

Thasmin mahese vidhinejyamane,

Sarve praseedanthi suradhi natha. 4

(So at the time of Pradosha,There is need to worship only Shiva,Instead of Vishnu , Brahma and others,For the proper worship of Lord Shiva then,Would give the effect of worshipping all gods.)

Lokanahooya sarvaan vividha damarukair gora samsara magnan,

Dathwaabheetham dayalu pranatha bhava haram kunchitham vaama bhaagam,

Uddruthyedham vimukherayanamithi karadarshayan prathyayartham,

Bibradwanhim sabhaayaam kalaathi natanam ya shivo na sa paayal. 5

(Let us be protected by that dancing Shiva,Who uses the various sounds of the shaking drum,To call all those people drowned in the fearful life,Who indicates protection to them using his right hand held down,Who lifts his left leg capable of killing all sorrows,To those who fall at his feet,Who indicates the path of salvation by his left hand held up,And who shows that all this is true by carrying fire in the other left hand,)

Sathyam braveemi, paraloka hitham braveemi,

Saaram braveemi upanishadyadhyam braveemi,

Samsaramuthbanamasar vaapya jantho,

Saroyameeswarapadhamburuhasya seva. 6

(I tell the truth,I tell what is good for the other world,I tell the views of the Upanishads,For every insignificant animal that is born,The only meaningful thing is the service to God.)Yenarchayanthi gireesam samaye pradoshe,

Ye na architham shivamapi pranamanthichanye,

Ethath kadhaam sruthi putair na pibanthi mooda,

Stheya janma subhavanthi naraa daridra. 7

(He who does not worship Lord Shiva during Pradosha,He who does not at least bow before him at that time,He who does not at least listen to the story of Shiva at that time,Is a foolish soul who would be always poor, birth after birth.)

Ye vai pradosha samaye parameswarasya,

Kurvanthyananya mansangri saroja poojaam,

Nithya pravrudha thara puthra kalathra mithra,

Soubhagya sambadadhikastha ihaiva loke. 8

(He who during the time of Pradosha, worships Lord Shiva,With full concentration using lotus flowers,Would forever along with his children, wife and friends,Get all wealth and all luck in a very large measure.

Mahaalaksmi Ashtaka stotram

MAHAALAKSHMI ASHTAKA STOTRAM
1-Yaa Devi Sarva Bhooteshu Vishnu Maayethi Sabdita

Namastasyai Namastasyai Namastasyai Namo Namaha
(Meaning:Salutations again and again to the Devi (Goddess) who resides in all beings in the name of maya of Vishnu )
2-Yaa Devi Sarva Bhooteshu Chetanetyaabhi Dheeyate

Namastasyai Namastasyai Namastasyai Namo Namaha
(Meaning:Salutations again and again to the Devi (Goddess) who abides in all beings as consciousness.)
3-Yaa Devi Sarva Bhooteshu Buddhi Roopena Samsthita

Namastasyai Namastasyai Namastasyai Namo Namaha
(Meaning:Salutations again and again to the Devi (Goddess) who resides in all beings in the form of intelligence. )
4-Yaa Devi Sarva Bhooteshu Nidraa Roopena Samsthita

Namastasyai Namastasyai Namastasyai Namo Namaha
(Meaning:Salutations again and again to the Devi (Goddess) who resides in all beings in the form of sleep. )
5-Yaa Devi Sarva Bhooteshu Kshudhaa Roopena Samsthita

Namastasyai Namastasyai Namastasyai Namo Namaha
(Meaning:Salutations again and again to the Devi (Goddess) who resides in all beings in the form of hunger. )
6-Yaa Devi Sarva Bhooteshu Chaayaa Roopena Samsthita

Namastasyai Namastasyai Namastasyai Namo Namaha
(Meaning:Salutations again and again to the Devi (Goddess) who resides in all beings in the form of reflection and meditation.)
7-Yaa Devi Sarva Bhooteshu Shakthi Roopena Samsthita

Namastasyai Namastasyai Namastasyai Namo Namaha
(Meaning:Salutations again and again to the Devi (Goddess) who resides in all beings in the form of Shakthi (creative power).
8-Yaa Devi Sarva Bhooteshu Thrishnaa Roopena Samsthita

Namastasyai Namastasyai Namastasyai Namo Namaha
(Meaning:Salutations again and again to the Devi (Goddess) who resides in all beings in the form of thirst. )
9-Yaa Devi Sarva Bhooteshu Kshaanthi Roopena Samsthita

Namastasyai Namastasyai Namastasyai Namo Namaha
(Meaning:Salutations again and again to the Devi (Goddess) who resides in all beings in the form of forgiveness.)
10-Yaa Devi Sarva Bhooteshu Jaati Roopena Samsthita

Namastasyai Namastasyai Namastasyai Namo Namaha
(Meaning:Salutations again and again to the Devi (Goddess) who resides in all beings in the form of race.)
11-Yaa Devi Sarva Bhooteshu Lajja Roopena Samsthita

Namastasyai Namastasyai Namastasyai Namo Namaha
(Meaning:Salutations again and again to the Devi (Goddess) who resides in all beings in the form of modesty.)
12- Yaa Devi Sarva Bhooteshu Shaanthi Roopena Samsthita

Namastasyai Namastasyai Namastasyai Namo Namaha
(Meaning:Salutations again and again to the Devi (Goddess) who resides in all beings in the form of Shaanthi (absolute peace).
13-Yaa Devi Sarva Bhooteshu Shradha Roopena Samsthita

Namastasyai Namastasyai Namastasyai Namo Namaha
(Meaning:Salutations again and again to the Devi (Goddess) who resides in all beings in the form of Shraddha) (unshakable faith).
14-Yaa Devi Sarva Bhooteshu Kaanthi Roopena Samsthita

Namastasyai Namastasyai Namastasyai Namo Namaha
(Meaning:Salutations again and again to the Devi (Goddess) who resides in all beings in the form of Kaanthi (beauty or brilliance).
15-Yaa Devi Sarva Bhooteshu Lakshmi Roopena Samsthita

Namastasyai Namastasyai Namastasyai Namo Namaha
(Meaning:Salutations again and again to the Devi (Goddess) who resides in all beings in the form of prosperity.)
16-Yaa Devi Sarva Bhooteshu Vritti Roopena Samsthita

Namastasyai Namastasyai Namastasyai Namo Namaha
(Meaning:Salutations again and again to the Devi (Goddess) who resides in all beings in the form of activity. )
17-Yaa Devi Sarva Bhooteshu Smrithi Roopena Samsthita

Namastasyai Namastasyai Namastasyai Namo Namaha
(Meaning:Salutations again and again to the Devi (Goddess) who resides in all beings in the form of memory.)
18-Yaa Devi Sarva Bhooteshu Dayaa Roopena Samsthita

Namastasyai Namastasyai Namastasyai Namo Namaha
(Meaning:Salutations again and again to the Devi (Goddess) who resides in all beings in the form of Dayaa (mercy or compassion).
19-Yaa Devi Sarva Bhooteshu Tushti Roopena Samsthita

Namastasyai Namastasyai Namastasyai Namo Namaha
(Meaning:Salutations again and again to the Devi (Goddess) who resides in all beings in the form of contentment.)
20-Yaa Devi Sarva Bhooteshu Matru Roopena Samsthita

Namastasyai Namastasyai Namastasyai Namo Namaha
(Meaning:Salutations again and again to the Devi (Goddess) who resides in all beings in the form of Mother. )
21-Yaa Devi Sarva Bhooteshu Braanthi Roopena Samsthita

Namastasyai Namastasyai Namastasyai Namo Namaha
(Meaning:Salutations again and again to the Devi (Goddess) who resides in all beings in the form of illusion. )
22-Indriyaanaamadhistaatri Bhootaanaam Chaakileshu Yaa

Bhooteshu Satatam Tasyai Vyaaptidevyai Namo Namaha
(Meaning:To the all pervading Devi who constantly presides over the senses of all beings and governs all elements, salutations again and again. )
23-Chiti Roopena Yaa Kristnam Yetadhyaapya Sthithaa Jagat

Namastasyai Namastasyai Namastasyai Namo Namaha
(Meaning:Salutations again and again to the Devi (Goddess) who Pervading this world, abides in the form of consciousness. )