Ashtadasa Sakthi Peeda Stotra

Sakthi Peeda means holy places of cosmic power. They are places of worship consecrated to the goddess 'Shakti'.

Legend of Sakthi Peeda:

There was a great king called Daksha Prajapati who was the son of Lord Brahma, He had 27 daughters. Sati devi(avathar of Godess) was one of them.  Daksha gave his daughter Sati in marriage to Lord Shiva.

During the conduct of a fire sacrifice, when Daksha entered the arena, every one except Lord Shiva stood up to respect him. Daksha felt very insulted by Lord Shiva’s behaviour. So when he conducted a yaga again, he did not invite his daughter Sati and his son in law Lord Shiva. Sati felt sad because of this and went to the Yaga against the wishes of Lord Shiva.

She argued with her Father for his mistake of not inviting his Son-in-law and herself. Her father badly insulted Her and Her husband infront of  all guests and relatives. Powered with anger, distress and insult She jumped in to the sacrificial fire. Shiva hearing this and rushed to the place but could not save Parvathi. He cut off the head of  Daksha and took the body of  Sati in his hand and started dancing furiously. The body of Sati was cut in to 18 pieces and these pieces fell down in different places of India. These places are called Shakthi Peethas. Some people are of the opinion that there are 51 Shakthi Peethas and yet others of the opinion that there are 108 Shakthi Peethas. Adhi Shankara, the great saint names 18 places of Shakthi Peethas and the name of the Goddess in temples there in his Ashtadasa Sakthi Peeda Stotra..

The so called 18 peedas are:

1. Bhramaramba - Srisailam, Andhra pradesh
2. Mahakali - Ujjain, Madhya pradesh
3. Jogulamba - Alampur , Andhra pradesh
4. Ekaveera - Mahur,  Maharashtra
5. Manikyamba - Andhra pradesh
6. Maha lakshmi  - Kolhapur, Maharashtra
7. Puruhutika - Pithapuram m , Andhra pradesh
8. Girija  - Biraja, Orissa
9. Kama rupini - Gauhati, Assam
10. Sankari - Sri lanka
11. Mangala gauri - Gaya, Bihar
12. Kamakshi - Kanchi, Tamil nadu
13. Vaishnavi  - Jwalamukhi, Himachal pradesh
14. Shrinkhal -  West bengal
15. Saraswati - Sarika, Srinagar,  Jammu&Kashmir
16. Madhaveswari /Lalitha - Prayaga , llahabad, Uttar pradesh
17. Chamundeswari - Mysore , Karnataka
18. Visalakshi - Kasi, Varanasi, Uttar pradesh

Ashtadasa Sakthi Peeda Stotra
 
It is believed that Aadi Shankara wrote this stotra in Kohlapur Mahalaxmi Temple, Maharashtra.
 

Mahalakshmi, Kolhapur

Lankayam Shankari devi, Kamakshi Kanchika pure /

Pradyumne Shrinkhala devi, Chamunda Krouncha pattane //

Alampure Jogulamba, Sri shaile Bhramarambika /

Kolha pure Maha lakshmi, Mahurye Ekaveerika //

Ujjainyam Maha kali, Peethikayam Puruhutika /

Odhyane Girija devi, Manikya Daksha vatike //

Hari kshetre Kama rupi, Prayage Madhaveshwari /

Jwalayam Vishnavi devi, Gaya Mangalya gourika //

Varanasyam Vishalakshi, Kashmire tu Saraswati /

Ashtadasha Shakti peethani, Yoginamapi durlabham //

Sayamkale pathennityam, Sarva shatri vinashanam /

Sarva roga haram divyam, Sarva sampatkaram shubham //

Kollur Mookambigai - Panja Bagavathy Kshetras

Kollur is regarded as one of the Seven Muktislala pilgrimage sites in Karnataka which are (kollur), Udupi, Subrahmanya, Kumbasi, Kodeshwara, Sankaranarayana and Gokarna. Kollur is known for its association with Aadi Sankara. Mookambika is said to have appeared before Aadi Sankara here, and he is said to have installed her image at this shrine. There is a room  near the sanctum - enshrining the Sankara Simhasanam which is regarded as the very spot where he meditated and had a vision of Mookambika. Mookambika is regarded as a manifestation of Shakti, Saraswathi and Mahalakshmi.

Mookambigai, Kollur

This is the place where devi killed the demon,  Mookasura is known as "Marana Katte". Since that day, the Goddess has resided at this holy place Kollur by the name Mookambika, fulfilling the wishes of all her devotees. Here resides Sreedevi in the Padmasana posture, of a serene countenance, and with three eyes, bearing always a shankha, a chakra and with a pleasant appearance as the embodiment of mantra to bless the devotees.

The Goddess Mookambika is in the form  of Jyotir-Linga incorporating both Shiva and Shakthi. The Panchaloha image (five element mixed metal) of the Goddess on Shree Chakra is stated to have been consecrated by Adi shankaracharya during his visit to this place.

 

Location

Kollur, Kundapur Taluk, Karnataka State, India. About 135 Kms from Mangalore, one of the major city in Karanata State. The nearest railhead is Udupi. Kollur is well connected to Mangalore, Bangalore (Capital of Karnataka State) and Mysore. Regular buses are there from Udupi. Also Kollur is well connected with tourist centers such as Mangalore and Shimoga in Karnataka and Kannanur in Kerala.

Sree Mookambika Devi Ashtakam

Namasthe Jagadatri Sadbrahma Rupe

Namasthe Haropendra Datryadivandye

Namastheprasanneshtadhanaikadakshe

Namasthe Mahalakshmi Kolapuresi

Vidhikrithi Vasa Harirviswmethath

Sijathyathi Patheeyathath Prasidham

Kripalokana Devathe Shakthirupe

Namasthe Mahalkshmi Kolapuresi

Thuayamayayapyapthamethathsamastham

Dritham Leelaya Devi Kukshu Hi Viswam

Sthithambudhirupenasarvathrajanthou

Namasthemahalakshmi Kolapuresi

Yayabhakthavargahi Lakshyanthaetho

Thouyatraprakamkripapoornadrishtya

Athogeeyasedevilakshmeerithithuam

Namasthemahalakshmikolapuresi

Punarvakpaduthuadiheenahimooka

Naraistharnikamkhaluprarthaseeyath

Nijeshtayathethasyamookambikathuam

Namasthemahalakshmikolapuresi

Yaduaditharoopathparabrahmnastham

Samuthapunarviswaleelodyamstha

Thadahoorjanasthamhigowreemkumarim

Namasthemahalskshmikolapuresi

Hareesadidehothejomayapra

Sfurachakrarajyakyalingaswaroope

Mahayogikolarshi Hridpadmagehe

Namasthemahalakshmikolapuresi

Namasankachakrayabishtahasthe

Namasthambikegowripadmasanasthe

Namaswarnavarneprasannesaranye

Namasthemahalakshmikolapuresi

Panja Bagavathy Kshetras

Bagavathy is celebrated as an incarnation of Godess Durga, eliminator of evil of any forms and blesses with good will power. The term  'Bagavathy' is popular in southern part of Tamilnadu especially Kerala. Bahavathy meaning goddess in Sanskrit is the general way people refer to the Hindu goddesses in  Kerala. It can be used to refer any of the Hindu goddesses like Durga, Kannaki, Parvati, Saraswati, Lakshmi, Kali etc.

Temples of these goddesses are referred to as Bhagavathi temples. Kshetras are the abode of  God. Panja means five in Sanskrit and Hindi. Panja Bagavathi Kshetras is said to be a collection of five Bagavathy temples. According to myths, and also devotees it is a proven truth that one who visits these five kshetras is relieved from  worldly miseries and attains tranquilty with ever prosperous life.

The so called Panja Bagavathy Kshetras are..

1. Mookambigai - Kollur
2. Lokambigai - Vadakara
3. Hemambigai - Palakkad
4. Bagavathy - Kodungallur
5. Balambigai - Kanyakumari

In the following weeks these kshetras will be explored by the grace of  Goddess Durga.

Agrepasyaami

Agrepasyaami is the sloka rendered in Narayaneeyam, a summary study in poetic form of the Bhagavata Purana. It was composed by Melpathur Narayana Bhattathiri, a devotee-poet who lived in the Indian state of Kerala, in the sixteenth century AD .The Narayaneeyam condenses the Bhagavata Purana into 1036 verses, divided into one hundred dasakas, or cantos.

Legend of Narayaneeyam:

According to local legends, Bhattadri had a Guru by the name of Achyuta Pisharati, who fell victim  to a severe attack of paralysis, and suffered unbearable pain. Bhattadri desired to find a cure for his master and fervently prayed for the disease to be transferred to himself, freeing his Guru from  suffering. According to the legend, Lord Krishna granted Bhattadri his wish, and he soon became a cripple.

Once, when Bhattadri, was carried into the Guruvayur temple, he met Tunchath Ezhuthachan, an eminent Malayalam  poet of the time. Ezhuthachan advised Bhattadri that he could be cured if  he "began his treatment with fish". The disciples of Bhattadri who heard this were shocked because Bhattadri was a devout Hindu and therefore a vegetarian who would consider it sinful to eat fish. Bhattadri however understood what Ezhuthachan really meant - that he would be cured if he could compose a hymn glorifying the incarnations of Lord Krishna beginning with the fish incarnation, known as Matsya.

Accordingly, he started composing the Narayaneeyam.  It is said that he would recite one dasaka, consisting of ten verses, every day. The local legend says that on the hundredth day he had a vision of the Lord, and rendered a graphic description of this form, after which he was immediately cured of his disease. So it meant that one who recites Narayaneeyam, would be cured of all sorts of ailments with blessings of Lord Krishna.

Agrepasyaami is the 100th daskam  of  Narayaneeyam  that visualizs Lord Krishna.

AgrE pasyAmi ThEjOniBhidatarakalaayaavaleelObhaneeyam

PeeyooshaaplaavithOham  Tadhanu ThadudharE DhivyakaisOravEsham

ThaaruNyArambharamyam  ParamasukharasaaswaatharOmaanchithaangai-

Raaveetham  NaaradhadhyairvilasadhupanishathsundareemaNDalaisccha ||

The sloka means: " Oh Guruvaayurappa ! I see in your sannidhi a bright blue thEjas(effulgence) having the hue of KaasAmpoo (KalAya Flower) pushpa cluster .I am  now immersed in that deep nectarine experience . Next I see in the middle of that blue effulgence , a beautiful child at the beginning of youth and surrounded by admirers like Sage NaaradhA with joyous horripulation and the various Upanishads in the form  of lovely ladies singing Your praise" .

Dhuhswapna

Dhuhswapna is the sloka rendered to get rid of bad dreams to kids and also nullify the effect of bead dreams.

Dhuhswapna  Dhussakunadhurgathidhourmanasya Dhurbhikshadhurvyasanadhussahadhuryasaamsi

Uthpaathathaapavishabheerthimasadhgrahaarthim

Vyaadheemscha Naasayathu Me Jagathaamadheesaha ||

Do you know why Hindu's light a lamp?

Almost in every Hindu home a lamp is lit daily before the altar of the Lord. In some houses it is lit at dawn, in some, twice a day - at dawn and dusk - and in a few it is maintained continuously - Akhanda Deepa. All auspicious functions commence with the lighting of the lamp, which is often maintained right through the occasion. Light symbolizes knowledge, wisdom and elimination of darkness - ignorance. The Lord is the "Knowledge Principle" (Chaitanya) who is the source, the illuminator of all knowledge. Hence light is worshiped as the Lord himself.

Knowledge removes ignorance just as light removes darkness. Also knowledge is a lasting inner wealth by which all outer achievement can be accomplished. Hence we light the lamp to bow down to knowledge as the greatest of all forms of wealth.

Why not light a bulb or tube light? That too would remove darkness. But the traditional oil lamp has further spiritual significance. The lamp is lit with sesame oil, or coconut oil or castor oil, or ghee or a mix of oils while each having a significance. The oil or ghee in the lamp symbolizes our negative tendencies and the wick, the ego. When lit by spiritual knowledge, they get slowly exhausted and the ego too finally perishes. The flame of a lamp always burns upwards. Similarly we should acquire such knowledge as to take us towards higher ideals. Whilst lighting the lamp we thus pray:

Deepajyothi parabrahma

Deepa sarva tamopahaha

Deepena saadhyate saram

Sandhyaa deepo namostute

Meaning: I prostrate to the dawn/dusk lamp; whose light is the Knowledge Principle (the Supreme Lord), which removes the darkness of ignorance and by which all can be achieved in life.

Visit Hindu customs on lighting lamps here...

Pradosha Mahatmyam

Annamalai, Unnamalai thaayar, Thiruvanammalai

The Prodosha mahatmyam is from Sivapuranam describing the incident of Pradosham beautifully and adds that he who worships Lord Shiva at the time of pradosham wholeheartedly doing abisheka and offers lotus flowers will be blessed with abundant wealth and luck for his entire generation. OM NAMASIVAYA.

Kailasa shaila bhuvane thri jaga janithreem,

Gowreedha nivesye kanakanchitha rathna peete,

Nrutham vidhthu mabhi vanchithi Soolapanau,

Deva Pradosha samaye anubhajanthi sarve.

 

Vagdevi drutha vallaakee sathamukho

venum dhadhan padmaja,

Sthallo nidhra karo ramaa bhagawathi,

geya prayogaanvithaa,

Vishnu saandra mrudanga vaadana patur

devas samanthath sthithaa,

Sevanthe thamara pradosha samaye

devam mrudaaneepathim.

 

Gandarwa Yaksha patha goraga siddha saadhya.

Vidhyadaraamaraapsaraso ganaascha,

Yeanyethi loka nilaya saha bhootha varga,

Prapthe pradosha samaye hara parswa samstha.

 

Atha pradoshe shiva eka eva,

Poojyodhananye hari padmajadhya,

Thasmin mahese vidhinejyamane,

Sarve praseedanthi suradhi natha.

 

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.

 

Sathyam braveemi, paraloka hitham braveemi,

Saaram braveemi upanishadyadhyam braveemi,

Samsaramuthbanamasar vaapya jantho,

Saroyameeswarapadhamburuhasya seva.

 

Yenarchayanthi gireesam samaye pradoshe,

Ye na architham shivamapi pranamanthichanye,

Ethath kadhaam sruthi putair na pibanthi mooda,

Stheya janma subhavanthi naraa daridra.

 

Ye vai pradosha samaye parameswarasya,

Kurvanthyananya mansangri saroja poojaam,

Nithya pravrudha thara puthra kalathra mithra,

Soubhagya sambadadhikastha ihaiva loke.