नामपारायणप्रीतायै नमः
गोविन्दरूपिण्यै नमः
रामायै नमः
नारायण्यै नमः
वैष्णव्यै नमः
विष्णुरूपिण्यै नमः
यस्य स्मरणमात्रेण नामभक्तिः प्रजायते ।
तं नमामि यतिश्रेष्ठं बोधेन्द्रं जगतां गुरुम् ॥
भगवन्नामसाम्राज्यलक्ष्मीसर्वस्वविग्रहम् ।
श्रीमद्बोधेन्द्रयोगीन्द्रदेशिकेन्द्रमुपास्महे ॥
श्रीकण्ठमिव भास्वन्तं शिवनामपरायणम् ।
श्रीधरं वेङ्कटेशार्यं श्रेयसे गुरुमाश्रये ॥
भ्रूमध्ये निगमागमोज्ज्वलपदे चन्द्रे त्रिमार्गान्तरे
निर्द्वन्द्वे निखिलार्थतत्त्वविलसत् सूक्ष्मे सुषुम्नोन्मुखे ।
आसीनं प्रलयार्कभासुरवरं ज्योतिःस्वरूपात्मकं
वामान्कस्थितमोक्षलक्ष्मिसहितं रामं भजे तारकम् ॥
वन्दे नीलसरोजकोमलरुचिं वन्दे जगद्वन्दितं
वन्दे सूर्यकुलाब्धिकौस्तुभमणिं वन्दे सुराराधितम् ।
वन्दे पातकपञ्चकप्रहरणं वन्दे जगत्कारणं
वन्दे विंशतिपञ्चतत्त्वरहितं वन्दे सदा राघवम् ॥
वन्दे साधकवर्गकल्पकतरुं वन्दे त्रिमूर्त्यात्मकं
वन्दे नादलयान्तकस्थलगतं वन्दे त्रिवर्गात्मकम् ।
वन्दे रागविहीनचित्तसुलभं वन्दे सभानायकं
वन्दे पूर्णदयामृतार्णवमहं वन्दे सदा राघवम् ॥
ब्रह्मादि योगिमुनिपूजित सिद्धमन्त्रं
दारिद्र्यदुःखभवरोगविनाशमन्त्रम् ।
संसारसागरसमुत्तरणैक मन्त्रं
वन्दे महाभयहरं रघुराममन्त्रम् ॥
परं पवित्रम् परवासुदेवं
परात्परम् तम् परमेश्राख्यम् ।
गुणत्रयाराधितमूलकन्दं
आदित्यवर्णं तमसः परस्तात् ॥
सकलभुवरत्नं सच्चिदानन्दरत्नं
सकलहृदयरत्नं सूर्यबिम्बान्तरत्नम् ।
विमलसुकृतरत्नं वेदवेदान्तरत्नं
पुरहरजपरत्नं पातु मां रामरत्नम् ॥
इक्ष्वाकुवम्शार्णवजातरत्नं
सीताङ्गनायौवन भाग्यरत्नम् ।
वैकुण्ठरत्नं मम भाग्यरत्नं
श्रीरामरत्नं शिरसा नमामि ॥
॥ श्रीराम जय राम जय जय राम ॥
The śāstras and sages declare in unison thus:
harērnāma harērnāma harērnāmaiva kēvalam |
kalau nāstyēva nāstyēva nāstyēva gatiranyathā ||
In the age of Kali, there is no simpler route to deliverance than nāmasmaraṇa – reciting the auspicious and precious names of śrīmannārāyaṇa. To obtain Bhagavadanugraha, dhyāna is prescribed in Kr̥tayuga, yajña in Trētāyuga and archana in Dvāpara. The all-compassionate Lord has blessed the mortals of Kaliyuga with a simple but profound path to attain the ultimate, nāmasmaraṇa. The Lord himself declares thus in the Gītāśastra:
yajñānām japa-yajñōsmi ||
‘Among the Yajñas, I am Japa Yajña’, instructing all those seeking anugraha, to practice Japa Yoga. Reciting mōkṣada mantras such as Gāyatrī, śrīvidyā or Pañcākṣarī is not possible by all due to various restrictions imposed by the śāstras. These practices are also complex and require in addition to devotion, initiation by Sadguru, understanding of mudrā, nyāsa, mantrārtha, ṣaḍaṅgas such as cētanī, dīpinī, etc, without which the mantras do not give Siddhi in Kaliyuga. As a proof of his infinite compassion towards his creation, śrīmannārāyaṇa has given the great gift of nāmasmaraṇa, by practicing which one can doubtlessly attain sākētadhāma. Nāmasmaraṇa is available to all, irrespective of caste, creed, gender, and learning. The adhikāra of even mlēccas in Bhagavadbhakti is discussed in Garuḍa purāṇa:
bhaktiraṣṭavidhā hyēṣā yasmin mlēcchō’pi vartatē |
sa viprēndrō muniḥ śrīmān sa yāti paramām gatim ||
People perform various prāyaścitta karma to get rid of sins and afflictions resulting from these sins. The limitations of such karma are described by Bhagavān Shuka in Bhāgavata. When a forest catches fire, everything visible on the surface gets destroyed. But the roots concealed within the earth remain and in due course, new sprouts appear and a new forest begins to appear. Similarly, prāyaścitta karma can destroy the sins committed but not the vāsanā hidden deep inside which causes the jīva to repeat the pattern of previously committed sins. The easiest way to achieve vāsanākṣaya is Bhagavannāmasmaraṇa:
kēcit kēvalayā bhaktyā vāsudēvaparāyaṇāḥ .
aghaṁ dhunvanti kārtsnyēna nīhāramiva bhāskaraḥ ..
Various ācāryas have appeared from time immemorial to preach the greatness of Bhagavannāma samkīrtana to the world. Vēdavyāsa has taught nāmasmaraṇa through his purāṇas and Bhārata, which are interpretations of śruti. Adikavi Vālmīki has preached the greatness of Rāma mantrānuṣṭhāna by authoring the sacred Rāmāyaṇa, where he narrates in delicate words the vibhūti of the Lord incarnated as Dāśarathi. Bhagavān Shuka, the epitome of brahmajñāna and vairāgya, taught Bhāgavata to preach nāmasmaraṇa. Prahlāda, through the example of his life, preached Bhagavadbhakti. Brahmā and Nārada, through their skills of sāhitya and saṁgīta, have given the world the impeccable rasa of Bhagavannāma samkīrtana. Mahādēva has taught nāmasmaraṇa to the world by he himself engaging in santata Rāma nāma japa. Is there someone who is comparable to Vyāsa in describing śrutyartha? Is there someone comparable to Vālmīki in describing the līlā viśēṣa of Rāmacandra in words that surpass nectar in sweetness? Is there someone whose vairāgya towards everything except Rāmapādānusmaraṇa is comparable to Shuka? Is there some sage whose devotion is as innocent, pure and immovable like that of Prahlāda? Is there someone, who, like Brahmā and Nārada, has composed glorious songs in praise of śrīmannārayaṇa and sung them so melodiously that śāradā has shed a joyful tear of approval? Finally, is someone comparable to Mahādēva, who is stationed in Kamalālaya as śrī Tyāgarāja, in experiencing bhagavadanubhava arising out of the rasapāna of Rāma tāraka mantra?
Fortunately for us mortals groping in the darkness of ignorance, the answer is ‘yes’, Sadguru Tyāgarāja, the first among the musical trinity.
vyāsō naigamacarcayā mr̥dugirā valmīkajanmā muniḥ
vairāgyē śuka ēva bhaktiviṣayē prahlāda ēva svayam |
brahmā nārada ēvacāpratimayōḥ sāhityasaṅgītayōḥ
yō rāmāmr̥tapānanirjitaśivastaṁ tyāgarājam bhajē ||
Sri Kakarla Tyaga Brahmam, known as Tyāgarāja, was born as an amśāvatāra of sage Vālmīki and received Tāraka mantrōpadēśa from Nārada on account of Nārada mantrōpāsanā. Thus, he verily represents the combination of Vālmīki and Nārada. Tyāgarāja was not only a bhāgavatōttama, but a śrīvidyōpāsaka as well. Great musicians like Madurai Mani Iyer, Semmangudi Srinivasa Iyer, Mahāmahōpadhyaya Nookala Chinna Satyanarayana and H H Kanchi Paramacharya have recounted the Kharaharapriya kr̥ti “chakkani rājamārgamulunḍaga” as describing the path of śrīvidyā upāsanā. Though there are no direct references to upāsanā tattvas in Tyāgarāja’s krtis, it should be noted that the well-known upāsaka śrī śāmāśāstrī made no specific references to śrīvidyā upāsanā in his kr̥tis either. Upāsanā, unlike now, was strictly a personal activity done for ātmalābha, free from publicity and commercialism. These masters did not see the need for shouting from rooftops to practice or teach upāsanā of the Mother who is not only antaryāgasamārādhyā but also rahastarpaṇatarpitā. One should note the Shuddha-Dhanyasi kr̥ti where he says: “ājanmamu pēddalu tama madilō nī japamē muktimārgamanukōni”. Saṅgītakalānidhi Sri Semmangudi Srinivasa Iyer once personally mentioned to me, knowing my sole interest to be śrīvidyā that Sri Walajapet Venkataramana Bhagavatar, a direct disciple of Sri Tyāgarāja was a śrīvidyā upāsaka who was initiated by Sri Tyāgarāja. Sri Iyer, himself belonging to Tyāgarāja’s śiśya sampradāya (Umayalapuram branch), had interacted with several others of the lineage and seemed to have no doubts in this regard.
The nāmāvali listed below is again from Walajapet Bhagavatar’s copy in the possession of Sri Semmangudi Srinivasa Iyer. There are some differences in the way people arrive at 108 names from the kr̥ti and this version seems to be the best and the most popular among the disciples of saint Tyāgarāja.
Sadguru Tyāgarāja has taught nāmasmaraṇa in a very special way in the nāṭa rāga kr̥ti, Jagadānandakāraka, the first of the ghana rāga pañcaratna. He has strung 108 divine names of the Lord to compose this kr̥ti, which can thus be called nāma kusuma mālā. These names are not random and convey the essence of Rāmāyaṇa. By singing the kr̥ti, one not only earns the merit of nāmasmaraṇa but also of reciting Rāmāyaṇa. It is said:
caritam raghunāthasya śatakōṭipravistaram |
ēkaikamakṣaraṁ prōktaṁ mahāpātakanāśanam ||
śr̥ṇvan rāmayaṇaṁ bhaktyā yaḥ pādaṁ padamēva vā |
sa yāti brahmaṇaḥ sthānam brahmaṇā pūjyatē sadā ||
vālmīkigirisambhūtā rāmasāgaragāminī |
punāti bhuvanaṁ puṇyā rāmāyaṇa mahānadī ||
Every letter of Rāmāyaṇa is capable of destroying the greatest of sins. One who listens to a half-shloka of Rāmāyaṇa or even a single word from it attains Brahmaloka and earns the respect of even the creator. Rāmāyaṇa is the like the sacred Ganges that arises from a hill called Vālmīki, purifies those who drink its water or take a dip in it and finally merges into the great ocean called Srīrāmcandra.
The glory of Rāma mantra is described thus:
rāśabdōccāramātrēṇa mukhānniryāti pātakāḥ |
punaḥ pravēśabhītyā ca makārastu kavāṭavat ||
By reciting the letter ‘rā’, all of one’s sins are driven away through one’s mouth. To prevent the sins from entering through the mouth again, the recitation of ‘ma’ acts as a door that shuts the mouth. (Notice how this analogy is constructed around the movements of the mouth while reciting rā and ma. While reciting rā, we open the mouth wide and close the same by bringing the lips together when reciting ma).
By reciting Rāmanāma, one is blessed with the merit of reciting the thousand auspicious names of śrīmannārāyaṇa:
śrīrāma rāma rāmēti ramē rāmē manōramē |
sahasranāma tattulyam rāma nāma varānanē ||
The letter ‘ra’ is the second in ya-varga and denotes the number 2. ‘ma’ denotes 5 similarly on account of being the fifth letter in pa-varga. Thus, Rāma denotes 5 times 2 which is 10. Paramēśvara here repeats the name thrice, i.e. 10 X 10 X 10 which is equal to 1000. Thus, sahasra samkhyā can be derived by reciting Rāmanāma thrice, each recitation representing the sat-chit-ānanda aspects of the Lord.
By singing this kr̥ti with devotion, or reciting it like a stava or performing archana with the nāmāvali, one earns the blessings of Sadguru Tyāgarāja and Srī Sītārāmacandra.
Sadguru Tyāgarāja dedicates this namāvali to the most special avatāra of śrīmannārāyaṇa, the Mahāsaṅkarṣaṇa, referred to as Nr̥simha by Bhāgavatōttamas (pāpagaja nr̥simha vara tyāgarājanuta]. Prahlāda stayed in Kayādu’s garbha for a period of ten thousand years, listening to ātma tattvōpadēśa from Nārada, and became a jñānavr̥ddha even before taking birth. The fruit of his immeasurable penance, devotion, and realization was Nr̥simhāvatāra. The story of Nr̥simhāvatāra is fascinating and recounting it confers śāśvata viṣṇulōka prāpti. When Prahlāda declared ātmasvarūpī Nārāyaṇa as the Supreme, the ignorant asura Hiraṇyaka threatened to kill him. But Prahlāda felt no fear, where is the question of fear to the one who knows there is no second? Dvitīyādvai bhayam bhavati. Moreover, śrīmadācārya says:
atasīpuṣpasaṅkāśam pītavāsasamacyutam |
yē namasyanti gōvindam na tēṣām vidyatē bhayam ||
Fear never bothers the one who propitiates the Lord.
He advised his father thus: “Father! You have tried to kill me several times in several ways. When I emerged unscathed, you now wonder what the source of my power is! The source of not only my strength but of yours and of every other creature including Brahmā the creator is śrīmannārayaṇa. He is the Supreme Lord, master of the cosmos residing in every pore of this creation. Relinquish your āsurībhāva and the sense of discrimination between enemies and friends. In a perfect state of equipoise, you shall realize the same ātman to be the true nature of all beings. Other than the ignorant mind that dwells in duality, there is no other enemy”.
This further angered the demon who challenged the child thus: “Fool! If your Lord is all-pervading, is he present in this pillar in front of me?” Saying thus, he struck a pillar in his royal court with his fist. And then the pillar exploded with a noise that stilled the universe. It was as though Mahārudra had initiated an untimely mahāpralaya. The demon and his scared courtiers were thrown off their feet and watched perplexed as they could not determine the source of the thunderous noise.
The form of the Lord that appeared was extraordinarily fearful. His three fierce eyes shone like molten gold. Shining mane extended from his fiery face. His sharp teeth reminded the wicked of Yama, the Lord of death. His razor-sharp lolling tongue resembled a flashing sword. The frown formed by knit eyebrows made his appearance more dreadful. His ears were erect and motionless, like those of an angry lion ready to pounce on its prey. His flaring nostrils and widely opened mouth appeared like the caves of a mighty mountain. The parted jaws evoked fear in all. His form touched the skies. His neck was short and thick, the chest was broad and his waist was thin. His body was covered with hair that resembled the shining moon rays. He was flanked by hundreds of arms that extended in all directions. Sri Sudarśana assumed the form of his razor-sharp nails which formed the primary weapon sported by Nr̥simha. He held countless other weapons in other hands and used them to destroy the demon’s army in seconds. The Lord effortlessly mitigated all attacks of the demon, lifted him like a baby, placed the demon on his lap, and tore him apart with his sharp nails seated in the doorway of the demon’s court. The Lord’s face and mane were decorated with drops of the demon’s blood and his eyes emitted fire. He garlanded himself with the intestines of the killed demon, roaring ferociously. He ripped out the demon’s heart and threw his lifeless body away. It was Prahlāda alone who could calm the Lord and convince him to discard the rudrarūpa to avoid untimely pralaya.
It is generally described that the Lord appeared from the stambha to protect his devotee Prahlāda. Prahlāda had been put to various torments by the demon earlier. Had not the Lord saved him earlier, every time he was attacked by his father? If slaying the demon was the sole purpose of his appearance, could not the Paramapuruṣa kill an insect-like Hiraṇyakaśipu by his will alone? Bhagavān Shuka describes the reason for the appearance of the lord at that particular moment very poignantly, satyam vidhātum nijabhrtyabhāṣitam.
There are three bhr̥tyas or devotees of Lord that Shuka talks of – Brahmā, Sanakādayaḥ, and Prahlāda. Brahmā had given a boon to Hiraṇyakaśipu that the demon would be killed by nothing that came within the realms of his creation i.e. brahmasr̥ṣṭi. To make the words of Brahmā true, the Lord, representing the Brahman free from māyā (Nārāyaṇa Bhaṭṭathiri describes the same as atyanta śuddhākr̥tē), the Lord appeared as Nr̥simha. Sanaka and others, after cursing Jaya and Vijaya, had also blessed them with śāpamōcana at the hands of the Lord. How can the words of these brahmajñāni-s go untrue? Also, Prahlāda had stated to his father the truth of the śruti and the essence of his realization: “Paramātman is all-pervading, is the sole truth and he exists as the ātman in all”. To prove to all the truth of the all-pervading ātmavastu, of śruti and of his devotee’s words, śrīmannārāyaṇa appeared in the form of Nr̥simha, man-lion.
One should carefully note the usage of words, na mr̥gaṁ na mānuṣam. It does not describe the Lord as ‘Half man and half lion’ but instead as ‘neither a man nor a beast’, which is the best way to describe the non-qualified Brahman, nēti nēti. Also, he proved once again by Nr̥simhāvatāra that a devotee of the Lord shall never be destroyed
kauntēya pratijānīhi na mē bhaktaḥ praṇaśyati |
satyam vidhātum nijabhr̥tyabhāṣitaṁ
vyāptiṁ ca bhūtēṣvakhilēṣu cātmanaḥ |
adr̥śyatātyadbhutarūpamudvahan
stambhē sabhāyām na mr̥gam na mānuṣam ||
The scriptures are all means to sing praises of Nr̥simha. The śruti declares thus:
bhīṣā’smādvātaḥ pavatē | bhīṣādēti sūryaḥ | bhīṣā’smādagniścandraśa | mrtyurdhāvati pañcama iti || (Tai. Upa. Brahmānandavallī).
The very first incarnation of śrīmannārāyaṇa described in the Viṣṇu Sahasranāma is of Narasimha – nārasimhavapuḥ. The next name is śrīmān, signifying the fact that Bhagavān is always accompanied by his śakti, Mahālakṣmī. Also, the last name sarvapraharaṇāyudhaḥ is clearly indicative of Narasimha, as described below
kēvalam ētāvantyāyudhānyasyēti na niyamyatē, api tu sarvāṇyēva praharaṇānyāyudhānyasyēti sarvapraharaṇāyudhaḥ | āyudhatvēna aprasiddhānyapi karajādīnyasyāyudhāni bhavantīti | antē sarvapraharaṇāyudha iti vacanam satyasaṅkalpatvēna sarvēśvaratvam darśayitum ēṣa sarvēśwaraḥ iti śrutēḥ – śāṅkara bhāṣya.
Thus, the sahasranāma is verily a hymn to Lord Narasimha. Sri Rāma declares his Narasimha svarūpa to Sugrīva in Rāmāyaṇa thus:
piśācān dānavān yakṣān pr̥thivyāṁ caiva rākṣasān |
aṅgulyagrēṇa tān hanyāmicchan harigaṇēśvara || (ayōdhyākāṇḍa, sarga 18, 22)
The mūrti, mantra and vibhūti vaibhava of Nrsimha cannot be described in words. Remembering the extraordinary form of Nārasimha, let us recite the aṣṭōttara śatanāma of Srī Rāghavasimha, composed by Sadguru Tyāgarāja.
ॐ जगदानन्दकारकाय नमः
ॐ जयाय नमः
ॐ जानकी-प्राणनायकय
ॐ गगनाधिपसत्कुलजाय नमः
ॐ राजराजेश्वराय नमः
ॐ सुगुणाकराय नमः
ॐ सुरसेव्याय नमः
ॐ भव्यदायकाय नमः
ॐ सदासकलजगदानन्दकारकाय नमः
ॐ जयाय नमः – १०
ॐ जानकी-प्राणनायकाय नमः
ॐ अमरतारकनिचयकुमुदहिताय नमः
ॐ परिपूर्णाय नमः
ॐ अनघाय नमः
ॐ सुरासुरभूजाय नमः
ॐ दधिपयोधिवासहरणाय नमः
ॐ सुन्दरतरवदनाय नमः
ॐ सुधामयवचोबृन्दाय नमः
ॐ गोविन्दाय नमः
ॐ सानन्दाय नमः – २०
ॐ मावराय नमः
ॐ अजराय नमः
ॐ आप्तशुभकराय नमः
ॐ अनेकजगदानन्दकारकाय नमः
ॐ जयाय नमः
ॐ जानकीप्राणनायकाय नमः
ॐ निगमनीरजामृतजपोषकाय नमः
ॐ अनिमिषवैरिवारिदसमीरणाय नमः
ॐ खगतुरङ्गाय नमः
ॐ सत्कविहृदालयाय नमः – ३०
ॐ अगणितवानराधिपनतांघ्रियुगाय नमः
ॐ जगदानन्दकारकाय नमः
ॐ जय-जानकीप्राणनायकाय नमः
ॐ इन्द्रनीलमणिसन्निभापघनाय नमः
ॐ चन्द्रसूर्यनयनाय नमः
ॐ अप्रमेयाय नमः
ॐ वागीन्द्रजनकाय नमः
ॐ सकलेशाय नमः
ॐ शुभ्राय नमः
ॐ नागेन्द्रशयनाय नमः – ४०
ॐ शमनवैरिसन्नुताय नमः
ॐ जगदानन्दकारकाय नमः
ॐ जयाय नमः
ॐ जानकीप्राणानायकाय नमः
ॐ पादविजितमौनिशापाय नमः
ॐ सवपरिपालाय नमः
ॐ वरमन्त्रग्रहणलोलाय नमः
ॐ परमशान्तचित्ताय नमः
ॐ जनकजाधिपाय नमः
ॐ सरोजभववरदाय नमः – ५०
ॐ अखिलजगदानन्दकारकाय नमः
ॐ जयाय नमः
ॐ जानकीप्राणनायकाय नमः
ॐ सृष्टिस्थित्यन्तकारकाय नमः
ॐ अमितकामितफलदाय नमः
ॐ असमानगात्राय नमः
ॐ शचीपतिनुताय नमः
ॐ अब्धिमदहरणाय नमः
ॐ अनुरागरागराजित कथासारहिताय नमः
ॐ जगदानन्दकारकाय नमः – ६०
ॐ जय जनकीप्राणनायकाय नमः
ॐ सज्जनमानसाब्धिसुधाकराय नमः
ॐ कुसुमविमानाय नमः
ॐ सुरसा-रिपु कराब्जलालित चरणाय नमः
ॐ अवगुणासुरगणमदहरणाय नमः
ॐ सनातनाय नमः
ॐ अजनुताय नमः
ॐ जगदानन्दकारकाय नमः
ॐ जय जानकीप्राणनायकाय नमः
ॐ ॐकारपञ्जरकीराय नमः – ७०
ॐ पुरहर सरोजभव केशवादि रूपाय नमः
ॐ वासवरिपुजनकान्तकाय नमः
ॐ कलाधराय नमः
ॐ कलाधराप्ताय नमः
ॐ घृणाकराय नमः
ॐ शरणागतजनपालनाय नमः
ॐ सुमनोरमणाय नमः
ॐ निर्विकाराय नमः
ॐ निगमसारतराय नमः
ॐ जगदानन्दकारकाय नमः – ८०
ॐ जय जानकीप्राणानयकाय नमः
ॐ करधृतशरजालाय नमः
ॐ असुरमदापहरणाय नमः
ॐ अवनीसुरसुरावनाय नमः
ॐ कवीनबिलजमौनिकृतचरित्रसन्नुताय नमः
ॐ श्रीत्यागराजनुताय नमः
ॐ पुराणपुरुषाय नमः
ॐ नृवरात्मजाय नमः
ॐ आश्रितपराधीनाय नमः
ॐ खर-विराध-रावण विरावणाय नमः – ९०
ॐ अनघाय नमः
ॐ पराशरमनोहराय नमः
ॐ अविकृताय नमः
ॐ त्यागराजसन्नुताय नमः
ॐ जगदानन्दकारकाय नमः
ॐ जय जानकीप्राणानायकाय नमः
ॐ अगणितगुणाय नमः
ॐ कनकचेलाय नमः
ॐ सालविदळनाय नमः
ॐ अरुणाभसमानचरणाय नमः – १००
ॐ अपारमहिम्ने नमः
ॐ अद्भुताय नमः
ॐ सुकविजनहृत्सदनाय नमः
ॐ सुरमुनिगणविहिताय नमः
ॐ कलशनीरनिधिजारमणाय नमः
ॐ पापगजनृसिंहाय नमः
ॐ वरत्यागराजादिनुताय नमः
ॐ जगदानन्दकारकाय नमः – १०८
oṃ jagadānandakārakāya namaḥ
oṃ jayāya namaḥ
oṃ jānakī-prāṇanāyakaya
oṃ gaganādhipasatkulajāya namaḥ
oṃ rājarājēśvarāya namaḥ
oṃ suguṇākarāya namaḥ
oṃ surasēvyāya namaḥ
oṃ bhavyadāyakāya namaḥ
oṃ sadāsakalajagadānandakārakāya namaḥ
oṃ jayāya namaḥ – 10
oṃ jānakī-prāṇanāyakāya namaḥ
oṃ amaratārakanicayakumudahitāya namaḥ
oṃ paripūrṇāya namaḥ
oṃ anaghāya namaḥ
oṃ surāsurabhūjāya namaḥ
oṃ dadhipayōdhivāsaharaṇāya namaḥ
oṃ sundarataravadanāya namaḥ
oṃ sudhāmayavacōbr̥ndāya namaḥ
oṃ gōvindāya namaḥ
oṃ sānandāya namaḥ – 20
oṃ māvarāya namaḥ
oṃ ajarāya namaḥ
oṃ āptaśubhakarāya namaḥ
oṃ anēkajagadānandakārakāya namaḥ
oṃ jayāya namaḥ
oṃ jānakīprāṇanāyakāya namaḥ
oṃ nigamanīrajāmr̥tajapōṣakāya namaḥ
oṃ animiṣavairivāridasamīraṇāya namaḥ
oṃ khagaturaṅgāya namaḥ
oṃ satkavihr̥dālayāya namaḥ – 30
oṃ agaṇitavānarādhipanatāṁghriyugāya namaḥ
oṃ jagadānandakārakāya namaḥ
oṃ jaya-jānakīprāṇanāyakāya namaḥ
oṃ indranīlamaṇisannibhāpaghanāya namaḥ
oṃ candrasūryanayanāya namaḥ
oṃ apramēyāya namaḥ
oṃ vāgīndrajanakāya namaḥ
oṃ sakalēśāya namaḥ
oṃ śubhrāya namaḥ
oṃ nāgēndraśayanāya namaḥ – 40
oṃ śamanavairisannutāya namaḥ
oṃ jagadānandakārakāya namaḥ
oṃ jayāya namaḥ
oṃ jānakīprāṇānāyakāya namaḥ
oṃ pādavijitamauniśāpāya namaḥ
oṃ savaparipālāya namaḥ
oṃ varamantragrahaṇalōlāya namaḥ
oṃ paramaśāntacittāya namaḥ
oṃ janakajādhipāya namaḥ
oṃ sarōjabhavavaradāya namaḥ – 50
oṃ akhilajagadānandakārakāya namaḥ
oṃ jayāya namaḥ
oṃ jānakīprāṇanāyakāya namaḥ
oṃ sr̥ṣṭisthityantakārakāya namaḥ
oṃ amitakāmitaphaladāya namaḥ
oṃ asamānagātrāya namaḥ
oṃ śacīpatinutāya namaḥ
oṃ abdhimadaharaṇāya namaḥ
oṃ anurāgarāgarājita kathāsārahitāya namaḥ
oṃ jagadānandakārakāya namaḥ – 60
oṃ jaya janakīprāṇanāyakāya namaḥ
oṃ sajjanamānasābdhisudhākarāya namaḥ
oṃ kusumavimānāya namaḥ
oṃ surasā-ripu karābjalālita caraṇāya namaḥ
oṃ avaguṇāsuragaṇamadaharaṇāya namaḥ
oṃ sanātanāya namaḥ
oṃ ajanutāya namaḥ
oṃ jagadānandakārakāya namaḥ
oṃ jaya jānakīprāṇanāyakāya namaḥ
oṃ oṃkārapañjarakīrāya namaḥ – 70
oṃ purahara sarōjabhava kēśavādi rūpāya namaḥ
oṃ vāsavaripujanakāntakāya namaḥ
oṃ kalādharāya namaḥ
oṃ kalādharāptāya namaḥ
oṃ ghr̥ṇākarāya namaḥ
oṃ śaraṇāgatajanapālanāya namaḥ
oṃ sumanōramaṇāya namaḥ
oṃ nirvikārāya namaḥ
oṃ nigamasāratarāya namaḥ
oṃ jagadānandakārakāya namaḥ – 80
oṃ jaya jānakīprāṇānayakāya namaḥ
oṃ karadhr̥taśarajālāya namaḥ
oṃ asuramadāpaharaṇāya namaḥ
oṃ avanīsurasurāvanāya namaḥ
oṃ kavīnabilajamaunikr̥tacaritrasannutāya namaḥ
oṃ śrītyāgarājanutāya namaḥ
oṃ purāṇapuruṣāya namaḥ
oṃ nr̥varātmajāya namaḥ
oṃ āśritaparādhīnāya namaḥ
oṃ khara-virādha-rāvaṇa virāvaṇāya namaḥ – 90
oṃ anaghāya namaḥ
oṃ parāśaramanōharāya namaḥ
oṃ avikr̥tāya namaḥ
oṃ tyāgarājasannutāya namaḥ
oṃ jagadānandakārakāya namaḥ
oṃ jaya jānakīprāṇānāyakāya namaḥ
oṃ agaṇitaguṇāya namaḥ
oṃ kanakacēlāya namaḥ
oṃ sālavidaḷanāya namaḥ
oṃ aruṇābhasamānacaraṇāya namaḥ – 100
oṃ apāramahimnē namaḥ
oṃ adbhutāya namaḥ
oṃ sukavijanahr̥tsadanāya namaḥ
oṃ suramunigaṇavihitāya namaḥ
oṃ kalaśanīranidhijāramaṇāya namaḥ
oṃ pāpagajanr̥siṁhāya namaḥ
oṃ varatyāgarājādinutāya namaḥ
oṃ jagadānandakārakāya namaḥ – 108