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Durga Suktam

Chanting the Durga Suktam will definitely bring you to explosive experiences. Even if you have never experienced the immense power and grace of Shakti despite

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Shiva as Tripurantaka
Bhagavad Gita is also known as Gitopanisad. It is the essence of Vedic knowledge and one of the most important Upanishads in Vedic literature. Of course, there are many commentaries in English on the Bhagavad-gita, and one may question the necessity for another one. This present edition can be explained in the following way. Recently an American lady asked me to recommend an English translation of Bhagavad-gita.
  Of course in America there are so many editions of Bhagavad-gita available in English, but as far as I have seen, not only in America but also in India, none of them can be strictly said to be authoritative because in almost every one of them the commentator has expressed his own opinions without touching the spirit of Bhagavad-gita as it is.
The spirit of Bhagavad-gita is mentioned in Bhagavad Gita itself.
 It is just like this: if we want to take a particular medicine, then we have to follow the directions written on the label. We cannot take the medicine according to our own whim or the direction of a friend. It must be taken according to the directions on the label or the directions given by a physician. Similarly, Bhagavad-gita should be taken or accepted as it is directed by the speaker himself. The speaker of Bhagavad-gita is Lord Sri Krsna. He is mentioned on every page of Bhagavad-gita as the Supreme Personality of Godhead, Bhagavan. Of course the word “Bhagavan sometimes refers to any powerful person or any powerful demigod, and certainly here Bhagavan designates Lord Sri Krsna as a great personality, but at the same time we should know that Lord Sri Krsna is the Supreme Personality of Godhead, as is confirmed by all great acaryas (spiritual masters) like Sankaracarya, Ramanujacarya, Madhvacarya, Nimbarka Svami, Sri Caitanya Mahaprabhu and many other authorities of Vedic knowledge in India.
The Lord Himself also establishes Himself as the Supreme Personality of Godhead in the Bhagavad-gita, and He is accepted as such in the Brahma-samhita and all the Puranas, especially the Srimad-Bhagavatam, known as the Bhagavata Purana (Krsnas tu bhagavan svayam). Therefore we should take Bhagavad-gita as it is directed by the Personality of Godhead Himself.
In the Fourth Chapter of the Gita the Lord says:
(1) imam vivasvate yogam proktavan aham avyayam
vivasvan manave praha manur iksvakave ‘bravit
(2) evam parampara-praptam imam rajarsayo viduh
sa kaleneha mahata yogo nastah parantapa
(3) sa evayam maya te ‘dya yogah proktah puratanah
bhakto ‘si me sakha ceti rahasyam hy etad uttamam
Here the Lord informs Arjuna that this system of yoga, the Bhagavad-gita, was first spoken to the sun-god, and the sun-god explained it to Manu, and Manu explained it to Iksvaku, and in that way, by disciplic succession, one speaker after another, this yoga system has been coming down. But in the course of time it has become lost. Consequently the Lord has to speak it again, this time to Arjuna on the Battlefield of Kuruksetra.
He tells Arjuna that He is relating this supreme secret to him because he is His devotee and His friend. The purport of this is that Bhagavad-gita is a treatise which is especially meant for the devotee of the Lord. There are three classes of transcendentalists, namely the jnani, the yogi and the bhakta, or the impersonalist, the meditator and the devotee. Here the Lord clearly tells Arjuna that He is making him the first receiver of a new parampara (disciplic succession) because the old succession was broken. It was the Lord’s wish, therefore, to establish another parampara in the same line of thought that was coming down from the sun-god to others, and it was His wish that His teaching be distributed anew by Arjuna.
He wanted Arjuna to become the authority in understanding the Bhagavad-gita. So we see that Bhagavad-gita is instructed to Arjuna especially because Arjuna was a devotee of the Lord, a direct student of Krsna, and His intimate friend. Therefore Bhagavad-gita is best understood by a person who has qualities similar to Arjuna’s. That is to say he must be a devotee in a direct relationship with the Lord. As soon as one becomes a devotee of the Lord, he also has a direct relationship with the Lord. That is a very elaborate subject matter, but briefly it can be stated that a devotee is in a relationship with the Supreme Personality of Godhead in one of five different ways:
1. One may be a devotee in a passive state;
2. One may be a devotee in an active state;
3. One may be a devotee as a friend;
4. One may be a devotee as a parent;
5. One may be a devotee as a conjugal lover.
Arjuna was in a relationship with the Lord as a friend. Of course, there is a gulf of difference between this friendship and the friendship found in the material world. This is transcendental friendship which cannot be had by everyone. Of course everyone has a particular relationship with the Lord, and that relationship is evoked by the perfection of devotional service. But in the present status of our life, we have not only forgotten the Supreme Lord, but we have forgotten our eternal relationship with the Lord.
Every living being, out of many, many billions and trillions of living beings, has a particular relationship with the Lord eternally. That is called svarupa. By the process of devotional service, one can revive that svarupa, and that stage is called svarupa-siddhi-perfection of one’s constitutional position. So Arjuna was a devotee, and he was in touch with the Supreme Lord in friendship.
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The spirit of Bhagavad-gita is mentioned in Bhagavad-gita itself. Here are the Stotras given in Bhagavad Gita as an introduction to Gita adhyayas.
Stotra:
om ajnana-timirandhasya
jnananjana-salakaya
caksur unmilitam yena
tasmai sri-gurave namah
sri-caitanya-mano-‘bhistam
sthapitam yena bhu-tale
svayam rupah kada mahyam
dadati sva-padantikam
Meaning:
I offer my respectful obeisances unto him.
When will Srila Rupa Gosvami Prabhupada, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?
Stotra:
Svante ‘ham sri-guroh sri-yuta-pada-kamalam sri-gurun vaisnavams ca
sri-rupam sagrajatam saha-gana-raghunathanvitam tam sa-jivam
sadvaitam savadhutam parijana-sahitam krsna-caitanya-devam
sri-radha-krsna-padan saha-gana-lalita-sri-visakhanvitams.
Meaning:
I offer my respectful obeisances unto the lotus feet of my spiritual master and unto the feet of all Vaisnavas. I offer my respectful obeisances unto the lotus feet of Srila Rupa Gosvami along with his elder brother Sanatana Gosvami, as well as Raghunatha Dasa and Raghunatha Bhatta, Gopala Bhatta, and Srila Jiva Gosvami. offer my respectful obeisances to Lord Krsna Caitanya and Lord Nityananda along with Advaita Acarya, Gadadhara, Srivasa, and other associates. offer my respectful obeisances to Srimati Radharani and Sri Krsna along with Their associates, Sri Lalita and Visakha.
Stotra:
he krsna karuna-sindho dina-bandho jagat-pate
gopesa gopika-kanta radha-kanta namo ‘stu te
Meaning:
O my dear Krsna, You are the friend of the distressed and the source of creation. You are the master of the gopis and the lover of Radharani. I offer my respectful obeisances unto You.
Stotra:
tapta-kancana-gaurangi radhe vrndavanesvari
vrsabhanu-sute devi pranamami hari-priye
Meaning:
I offer my respects to Radharani whose bodily complexion is like molten gold and who is the Queen of Vrndavana. You are the daughter of King Vrsabhanu, and You are very dear to Lord Krsna.
Stotra:
vancha-kalpatarubhyas ca krpa-sindhubhya eva ca
patitanam pavanebhyo vaisnavebhyo namo namah
Meaning:
I offer my respectful obeisances unto all the Vaisnava devotees of the Lord who can fulfill the desires of everyone, just like desire trees, and who are full of compassion for the fallen souls.
Stotra:
sri krsna caitanya prabhu nityananda
sri advaita gadadhara srivasadi-gaura-bhakta-vrnda
Meaning:
I offer my obeisances to Sri Krsna Caitanya, Prabhu Nityananda, Sri Advaita, Gadadhara, Srivasa and all others in the line of devotion.
hare krsna, hare krsna, krsna krsna, hare hare
hare rama, hare rama, rama rama, hare hare.
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The Bhagavad-gita is the best known and the most frequently translated of Vedic religious texts. In our upcoming series, we are going to introduce you to the essence of Bhagavad Gita through its purpose. The most important motive and religious purpose behind it will be explained.

Bhagavad Gita has ambiguity, and the fact that Arjuna and his charioteer Krsna are carrying on their dialogue between the two armies suggests the indecision of Arjuna about the basic question: should he enter battle against and kill those who are friends and kinsmen? It has mystery, as Krsna demonstrates to Arjuna His cosmic form. It has a properly complicated view of the ways of the religious life and treats of the paths of knowledge, works, discipline and faith and their inter-relationships, problems that have bothered adherents of other religions in other times and places.

The devotion spoken of is a deliberate means of religious satisfaction, not a mere outpouring of poetic emotion. Next to the Bhagavata-Purana, a long work from South India, the Gita is the text most frequently quoted in the philosophical writings of the Gaudiya Vaisnava school, the school represented by Swami Bhaktivedanta as the latest in a long succession of teachers. It can be said that this school of Vaisnavism was founded, or revived, by Sri Krsna-Caitanya Mahaprabhu (1486-1533) in Bengal and that it is currently the strongest single religious force in the eastern part of the Indian subcontinent.

The Krsna consciousness movement is essential in human society, for it offers the highest perfection of life. How this is so is explained fully in the Bhagavad-gita. Unfortunately, mundane wranglers have taken advantage of Bhagavad-gita to push forward their demonic propensities and mislead people regarding right understanding of the simple principles of life. Everyone should know how God or Krsna is great, and everyone should know the factual position of the living entities. Everyone should know that a living entity is eternally a servant and that unless one serves Krsna one has to serve illusion in different varieties of the three modes of material nature, and thus perpetually one has to wander within the cycle of birth and death; even the so-called liberated Mayavadi speculator has to undergo this process. This knowledge constitutes a great science, and each and every living being has to hear it for his own interest.

 

People in general, especially in this age of Kali, are enamoured by the external energy of Krsna, and they wrongly think that by the advancement of material comforts every man will be happy. They have no knowledge that the material or external nature is very strong, for everyone is strongly bound by the stringent laws of material nature. A living entity is happily the part and parcel of the Lord, and thus his natural function is to render immediate service to the Lord. By the spell of illusion one tries to be happy by serving his personal sense gratification in different forms which will never make him happy. Instead of satisfying his own personal material senses, he has to satisfy the senses of the Lord. That is the highest perfection of life.

The Lord wants this, and He demands it. One has to understand this central point of Bhagavad-gita. Our Krsna consciousness movement is teaching the whole world this central point, and because we are not polluting the theme of Bhagavad-gita As It Is, anyone seriously interested in deriving benefit by studying the Bhagavad-gita must take help from the Krsna consciousness movement for practical understanding of Bhagavad-gita under the direct guidance of the Lord. We hope, therefore, that people will derive the greatest benefit by studying Bhagavad-gita As It Is as we have presented it here, and if even one man becomes a pure devotee of the Lord we shall consider our attempt a success.

The main purpose and introduction stated here was given by A.C. Bhaktivedanta Swami

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All scriptures stress the importance of getting the mercy of Tulasi Devi in the form of Stotras and performed the marriage ceremony of Krishna and Vrinda Devi.

Sanskrit:

जगद्धात्रि नमस्तुभ्यं विष्णोश्च प्रियवल्लभे ।
यतो ब्रह्मादयो देवाः सृष्टिस्थित्यन्तकारिणः ॥१॥

Translation:

Jagad-Dhaatri Namas-Tubhyam Vissnnosh-Ca Priya-Vallabhe |
Yato Brahmaa-[Aa]dayo Devaah Srsstti-Sthity-Anta-Kaarinnah ||1||

Meaning:

1.1: (Salutations to Devi Tulasi) I bow down to You, O Jagaddhatri (the bearer of the World); You are the most beloved of Sri Vishnu,
1.2: Because of Your power, O Devi, the Devas beginning with Brahma are able to CreateMaintain and bring an End to the World.

Sanskrit:

नमस्तुलसि कल्याणि नमो विष्णुप्रिये शुभे ।
नमो मोक्षप्रदे देवि नमः सम्पत्प्रदायिके ॥२॥

Translation:

Namas-Tulasi Kalyaanni Namo Vissnnu-Priye Shubhe |
Namo Mokssa-Prade Devi Namah Sampat-Pradaayike ||2||

Meaning:

2.1: (Salutations to Devi Tulasi) Who brings Goodness in life, Salutations to Devi Tulasi Who is the beloved of Sri Vishnu and Who is Auspicious,
2.2: Salutations to Devi Tulasi Who grants Liberation, and Salutations to Devi Tulasi Who bestows Prosperity.

Sanskrit:

तुलसी पातु मां नित्यं सर्वापद्भ्योऽपि सर्वदा ।
कीर्तितापि स्मृता वापि पवित्रयति मानवम् ॥३॥

Translation:

Tulasii Paatu Maam Nityam Sarva-[A]apadbhyo-Api Sarvadaa |
Kiirtita-Api Smrtaa Vaa-[A]pi Pavitrayati Maanavam ||3||

Meaning:

3.1: (Salutations to Devi Tulasi) O Devi Tulasi, please protect me always from all misfortunes and calamities,
3.2: O Devi, Singing Your Glories, or even Remembering You makes a person Pure.

Sanskrit:

नमामि शिरसा देवीं तुलसीं विलसत्तनुम् ।
यां दृष्ट्वा पापिनो मर्त्या मुच्यन्ते सर्वकिल्बिषात् ॥४॥

Translation:

Namaami Shirasaa Deviim Tulasiim Vilasat-Tanum |
Yaam Drssttvaa Paapino Martyaa Mucyante Sarva-Kilbissaat ||4||

Meaning:

4.1: (Salutations to Devi Tulasi) I reverentially bow down to Devi Tulasi, the foremost among the Devis (Goddesses) and Who has a shining Form,
4.2: Seeing Her the Sinners of this Mortal World become free from all Sins.

Sanskrit:

तुलस्या रक्षितं सर्वं जगदेतच्चराचरम् ।
या विनिहन्ति पापानि दृष्ट्वा वा पापिभिर्नरैः ॥५॥

Translation:

Tulasyaa Rakssitam Sarvam Jagad-Etac-Cara-Acaram |
Yaa Vinihanti Paapaani Drssttvaa Vaa Paapibhir-Naraih ||5||

Meaning:

5.1: (Salutations to Devi Tulasi) By Devi Tulasi is preserved all of this World consisting of both moving and non-moving beings,
5.2: She destroys the Sins of Sinful Persons, once they see Her (and surrender to Her with Devotion).

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Collection of the most powerful and important Lord Rama Shloka.Chanting of this shloka strikes a chord with Lord Rama and chanting of it regularly is important.

Sanskrit:

माता रामो मत्पिता रामचन्द्रः ।
स्वामी रामो मत्सखा रामचन्द्रः ॥
सर्वस्वं मे रामचन्द्रो दयालु ।
नान्यं जाने नैव जाने  जाने ॥

Translation:

Maataa Raamo Mat-Pitaa Raamacandrah |
Svaamii Raamo Mat-Sakhaa Raamacandrah ||
Sarvasvam Me Raamacandro Dayaalu |
Na-Anyam Jaane Nai[a-E]va Jaane Na Jaane ||

Meaning:

1: Rama is my Mother and Rama (Ramachandra) is my Father,
2: Rama is my Lord and Rama (Ramachandra) is my Friend,
3: Rama is my All in All, O the Compassionate Rama (Ramachandra) is my All in All,
4: I do not know any other; I do not know any other; Indeed I do not know any other.

Sanskrit:

राम् राम् जय राजा राम् ।
राम् राम् जय सीता राम् ।

Translation:

Raam Raam Jaya Raajaa Raam |
Raam Raam Jaya Siitaa Raam |

Meaning:

Rama, Sri RamaVictory to You King Rama,
Rama, Sri RamaVictory to You Sita Rama

Sanskrit:

चण्डकिरणकुलमण्डन राम् ॥५॥

Translation:

Canndda-Kiranna-Kula-Mannddana Raam ||5||

Meaning:

5: I take Refuge in Sri Rama, Who Adorned the Dynasty of Sun (Surya Vamsha).

Sanskrit:

श्रीमद्दशरथनन्दन राम् ॥६॥

Translation:

Shriimad-Dasharatha-Nandana Raam ||6||

Meaning:

6: I take Refuge in Sri Rama, Who was the Illustrious Son of King Dasaratha.

Sanskrit:

कौसल्यासुखवर्धन राम् ॥७॥

Translation:

Kausalyaa-Sukha-Vardhana Raam ||7||

Source: Pinterest

Meaning:

7: I take Refuge in Sri Rama, Who Brought Great Joy to Kaushalya.

Sanskrit:

राम् राम् जय राजा राम् ।
राम् राम् जय सीता राम् ।

Translation:

Raam Raam Jaya Raajaa Raam |
Raam Raam Jaya Siitaa Raam |

Meaning:

Rama, Sri RamaVictory to You King Rama,
Rama, Sri RamaVictory to You Sita Rama.

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Ramakrishna and his chief disciple Swami Vivekananda are regarded as two of the key figures in the Bengal Renaissance of the 19th century. His Stotra are recited in the form of meditation.

Sanskrit:

अथ प्रणामः ॥

Translation:

Atha Prannaamah ||

Meaning:

Now we salute the Gods and Saints.

Sanskrit:

 स्थापकाय  धर्मस्य सर्वधर्मस्वरूपिणे ।
अवतारवरिष्ठाय रामकृष्णाय ते नमः ॥

Translation:

Om Sthaapakaaya Ca Dharmasya Sarva-Dharma-Svaruupinne |
Avataara-Varisstthaaya Raamakrssnnaaya Te Namah ||

Meaning:

1: (Salutations to Sri Ramakrishna) the established (of the Spiritual Essence) of Dharma (Religious Path); (Salutations to Him) Whose Life is the (True Essence) of all Dharmas (Religious Paths).
2: Who is an Incarnation in Whose Life Spirituality manifested itself with the widest expanse and deepest depth (at the same time); I offer my Salutations to You, O Ramakrishna.

Sanskrit:

 यथाग्नेर्दाहिका शक्तिः रामकृष्णे स्थिता हि या ।
सर्वविद्या स्वरूपां तां शारदां प्रणमाम्यहम् ॥

Translation:

Om Yathaa-[Aa]gner-Daahikaa Shaktih Raamakrssnne Sthitaa Hi Yaa |
Sarva-Vidyaa Svaruupaam Taam Shaaradaam Prannamaamy[i]-Aham ||

Meaning:

Om, (Salutations to Sri Sharada Devi) Who, like the burning Power of Fireabides inseparably in Sri Ramakrishna,
Who is of the nature of the essence of all wisdom; To Her, to that Sharada DeviI offer my Salutations.

Sanskrit:

 नमः श्रीयतिराजाय विवेकानन्द सूरये ।
सच्चित्सुखस्वरूपाय स्वामिने तापहारिणे ॥

Source: Pinterest

Translation:

Om Namah Shrii-Yati-Raajaaya Vivekaananda Suuraye |
Sac-Cit-Sukha-Svaruupaaya Svaamine Taapa-Haarinne ||

Meaning:

1: OmSalutations to the king of Monks, (Who is) Swami Vivekananda, blazing like the Sun,
2: Who is of the nature of the Joy of Sacchidananda (Brahman); (Salutations) to that Swami, Who removes the miseries of Worldly life.

Sanskrit:

 रामकृष्णगतप्राणं हनुमद्भाव भावितम् ।
नमामि स्वामिनं रामकृष्णानन्देति संज्ञितम् ॥

Translation:

Om Raamakrssnna-Gata-Praannam Hanumad-Bhaava Bhaavitam |
Namaami Svaaminam Raamakrssnnaanande[a-I]ti Samjnyitam ||

Meaning:

1: Om, (Salutations to Sri Ramakrishnananda) Whose heart was immersed in the service of Sri Ramakrishnadriven by the feeling of Hanuman (in the service of Sri Rama),
2: I Salute that Swami, Who is called as Ramakrishnananda (following the name of Sri Ramakrishna).

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Saraswati Shloka is addressed to the Goddess, who symbolizes all forms of knowledge, including the knowledge of the performing arts. Knowledge is a fundamental pursuit of human life, and a life of study and learning provides nourishment and discipline to the human intellect.

 

Sanskrit:

सरस्वति नमस्तुभ्यं वरदे कामरूपिणि ।
विद्यारम्भं करिष्यामि सिद्धिर्भवतु मे सदा ॥

Translation:

Sarasvati Namastubhyam Varade Kaama-Ruupinni |
Vidya[a-A]arambham Karissyaami Siddhir-Bhavatu Me Sadaa ||

Meaning:

1: Salutations to Devi Saraswati, Who is the giver of Boons and fulfiller of Wishes,
2: O Devi, when I begin my Studies, Please bestow on me the capacity of Right Understandingalways.

Sanskrit:

सुवक्षोजकुम्भां सुधापूर्णकुम्भां
प्रसादावलम्बां प्रपुण्यावलम्बाम् ।
सदास्येन्दुबिम्बां सदानोष्ठबिम्बां
भजे शारदाम्बामजस्रं मदम्बाम् ॥१॥

Translation:

Suvakssoja-Kumbhaam Sudhaa-Puurnna-Kumbhaam
Prasaada-Avalambaam Prapunnya-Avalambaam |
Sadaa-[Aa]sye[a-I]ndu-Bimbaam Sadaan-Ossttha-Bimbaam
Bhaje Shaaradaa-[Aa]mbaam-Ajasram Mad-Ambaam ||1||

Source: Pinterest

Meaning:

1.1: (Salutations to Mother Sharada) Whose beautiful Bosom is filled with the Pitcher of Nectar, …
1.2: … inside which rests abundant Grace (Prasada) and Auspiciousness (Prapunya),
1.3: Whose Face always reflect the Beauty of Moon, over which Her Lips always shine like (reddish) Bimba Fruits,
1.4: I worship Mother Sharada, Who is my Eternal Mother.

Sanskrit:

 कटाक्षे दयार्द्रां करे ज्ञानमुद्रां
कलाभिर्विनिद्रां कलापैः सुभद्राम् ।
पुरस्त्रीं विनिद्रां पुरस्तुङ्गभद्रां
भजे शारदाम्बामजस्रं मदम्बाम् ॥२॥

Translation:

Kattaaksse Daya-[A]ardraam Kare Jnyaana-Mudraam
Kalaabhir-Vinidraam Kalaapaih Subhadraam |
Pura-Striim Vinidraam Puras-Tungga-Bhadraam
Bhaje Shaaradaa-[Aa]mbaam-Ajasram Mad-Ambaam ||2||

Meaning:

2.1: (Salutations to Mother Sharada) Whose Glance is moist with Compassion, and Whose Hand shows the Gyana Mudra(Gesture of Knowledge),
2.2: Who is (ever) Wakeful by Her Arts (which She showers), and Who looks (ever) Auspicious by Her Ornaments (which She is adorned with),
2.3: Who is the ever Awake Mother Goddess of the Town (of Sringeri), the Blessed Town (by the bank of) river Tunga which is ever Auspicious (by Her presence),
2.4: I worship Mother Sharada, Who is my Eternal Mother.

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