Tirukudalur – Sri Vaiyam Katha Perumal Temple

Name of the Temple

Sri Vaiyam Katha Perumal temple

Period of orgin

Before 2000 year

Name of deity

 Moolavar :Vaiyam Katha Perumal

 Thayar:  Padmasanavalli

 Pushkarani: Chackara Theertham


Mangalaashaasanam: Tirumangai Azhwar


Perumal in the temple appears as if always ready to come to the rescue of His devotees with His Chakra-discuss.  King Ambarisha drowned in the worship of Lord, failed to strengthen his army.  He lost his kingdom too.  Not deterred by the loss, he continued his devotion to Lord only.  He was observing the Ekadasi fast one day with his habitual meditation.  He did not notice that Sage Durvas came to see him.  The sage thought that Ambarisha ignored him and cursed the king.  Ambarisha fell at the feet of Lord for protection.  Lord applied his discus on the sage which began to chase the sage.  Finally the sage surrendered to Lord and begged his pardon.
Ambarishan built a temple for Perumal in this place.  Hence, He is also praised as Ambarisha Varadhar.  Those praying to Perumal here are protected by Lord Himself directly guiding them in life. All the holy rivers joined in Cauvery to cleanse themselves of the sins left on them by peope.  Thus Cauvery had to bear the total sins of all.  She approached Lord Brahmma for solution who suggested that she pray to Perumal in this place for relief.  Thus Cauvery purified herself by the grace of Perumal in this place.

A parrot living in this temple complex used to pick a blackberry (Naval fruit) from a tree and place it at the feet of the Lord chanting Hari Hari.  One day, when it was bringing the fruit, a hunter shot it down, the bird fell chanting Hari Hari.  Hearing the parrot chanting the name of Lord, the hunter was scared and ran away from the place.  Lord Vishnu gave darshan to the parrot and reminded of its past birth as a scholar but a pedant and that it was cursed to be born a bird and that it remembered His name chanting it for ever.  Lord relieved the parrot of its curse.  The message of the story is that salvation is open to those placing themselves at the feet of Lord chanting His glorious name.

It is noteworthy that the sacred jack tree behind the sanctum sanctorum has a conch symbol as if naturally gown.  When the discus chased Sage Durvas, the conch had all the prominence here and this symbol is related to the story.  Worshipping this natural conch and the discus together ensures immense benefit to the devotee, it is strongly believed.
Of the Navagrahas-9 planets, this place is linked with Ketu importance.  Sri Sheektha (Sri Sukta) Homa is conducted in the temple with 108 lotus leaves on full moon days.
During His Varaha Avatar, Perumal went deep into earth.  The gap between the two feet of Perumal in the sanctum sanctorum is considered the centre point of the world.  Sage Nandaka and Devas came together (Koodi in Tamil) here to worship  Lord, the place came to be known as Koodalur.

Demon Hiranyaksha fought with Mother Earth and hid her under the world below-Padala Loka.  Lord rescued her back to her place with His Varaha Avatara. He split the earth for the purpose and brought back her at Sri Mushnam.  Remembering this event, Saint Tirumangai Azhwar praises this place as Pugunthan Oor (Lord entered into earth).  As Lord protected the world (Vaiyam) from the demon, He is praised as Vaiyam Katha Perumal.


Tirukudalur is 22 km from Kumbakonam on the Tiruvaiyaru road. The temple is near the Aduthurai Perumal Koil bus stop. From Swamimalai, the temple is at a distance of 18 km.

Temple Timings:

7.30 a.m. to 12.30 p.m. and from 4.00 p.m. to7.30 p.m.

Temple Telephone Number:

+91- 93443 – 03803, 93452 – 67501.

Temple Address:

Sri Vaiyam Katha Perumal Koil,

Tirukudalur,-614 202,

Thanjavur district.

Tamil Nadu.

Thirukokarnam – Sri Gokarneswara Temple

Name of the Temple

Sri Gokarneswara Temple

Period of origin

Before 9th Century

Name of deity

Moolavar: Gokarneswarar

Ambal: Bruhadmbal

Sthala Theertham: Mangala Theertham

Sthala Vriksham :Bakula


Gokarnesvara Temple at Thirukonarnam is an exemplary portrayal of continuous tradition and culture of Pudukkottai from ancient time. Originally constructed as a cave temple during seventh century this temple has been patronized and extended by the rulers of later dynasties. As seen with many other old temples of Pudukkottai region, this temple is also a live temple and under worship at present time. The earliest inscription found in the cave temple is written in Grantha character of seventh-eighth century. As this is not a foundation inscription hence the cave temple must be in existence at that time and hence might be constructed in early seventh century. Though the pillar style and other features of the cave temple resemble with the Pallava cave temples however few scholars suggest that this would be a creation of the Pandya-s. Argument given to support this is that the Pallavas were not ruling over this part of land hence their monuments are rare to find. Though this might be true however vassals under Pallava-s were not very far from this land. Muttharaiya-s have constructed marvelous cave temples at Namakkal not very far from Pudukkottai. But as there is no foundation inscription hence it is hard to determine authorship of the cave temple. Where the country is Pandya, the style of construction is Pallava.

Nanacampantar, seventh century Nayanmar, has sung in praise of the Lord of Kokarnam. In Tevaram 3:337:4,Nanacampantar invokes the lord with epithet, Malaittalaivan, referring to the cave temple. Another Nayanmar,Navukkaracar, has compared the hill of Kokarnam with that of Kailasha. Though the hill is not very high however places of Shiva were usually compared to Kailasha as seen in many other temples of contemporary time such as Kailasanatha Temple at Kanchi and Kailasha Cave at Ellora. Later this comparison was done with the Meru mountain as seen in Brihadeeshvara Temple at Thanjavur. In Tevaram 6:263, Navukkaracargives description of the Lord where he holds a sword and a tanka in his hands. Ganga mounts the crest of the Lord. He is probably referring to Gangadhara bas-relief of the cave temple.
(Above statements about Nayanmar-s and Tevaram are disputed by few scholars hence further study is needed in this direction. Will update the article once I am done with that study.)

As per stahala-purana, Kamadhenu (celestial cow) is supposed to fetch waters of the Ganga in her two ears and showered one earful on the murti (main deity image) and one into the tank. This explains the name Gokarnam, Go for cow and Karnam for ears. Currently the erstwhile princes of Pudukkottai, of Tondaimanlineage, is the trustee of this temple. The temple would have come to Tondaimans after the fall ofVijayanagara and then Nayaka rulers of Tamilnadu. They patronized this temple and the Lord of Kokarnam isKula-devata (main deity) of Tondaiman kings.

Gokarnesvara Cave Temple is excavated on the southern slope of a low rising hill and faces east. This rectangular mandapa (hall) , 18 x18.5 feet, is supported on two pillars and two pilasters ofMahendra order (Square base and top with octagonal shaft in middle). A sanctum is sunk into the back wall and has a monolithic Shiva linga inside. Lateral side walls are ornamented with bas reliefs. Right side hasGanesha while left is adorned with Shiva as Gangadhara. There are now dvarpalas here which is a subject of curiosity.

Shiva is depicted as Gangadhara on left lateral wall of the cave mandapa. This is probably the only image ofGangadhara icon in whole of Pandya region. Shiva is shown standing in tribhanga posture. Shown with four hands, he holds an akshamala in his upper right hand while his left upper hand holds tresses of his hair. His lower hands are placed near his thighs. Ganga is shown descending down towards the head of the Lord holding her two hands in anjali mudra in upper right corner. Ganga is portrayed on right side of Shiva in Dharmaraja Ratha and Adi-Varaha Perumal temple at Mahabalipuram and Trichy Upper Cave but she is carved on left side of Shiva in Kailasanatha Temple at Kanchi. Thitukokarnam cave is probably the only cave where we have Ganesha as a stand-alone image and also inSapta-matrika panel. Stand alone image of Valampuri Ganesha (truck turned to right) is carved on the right lateral wall of the cave mandapa. He is shown with four hands and seated in padmasana posture. He carries his broken tusk in his left upper hand while ankusha (elephant goad) in upper right hand. A modaka (an Indian sweet) is held in his right lower hand and as well as in his trunk. He is shown wearing vastra-yajnopavita andkaranda-makuta.

On right side of the cave, on slopes of a boulder, are carved Sapta-matrikas accompanied with Veerabhadraand Ganesha.  Order of appearance of these seven mothers is not very strict and they have seen to be arranged in different orders at different shrines. Here these are accompanied with Veerbhadra at start andGanesha at the end. Veerbhadra is shown with four hands and seated in sukhasana posture. His upper two hands are lifted in posture of invoking something. Lower hands are kept near thighs. There are two chauris(fan) on either side of him however there are no chauri-bearers. He is followed by Brahmi who is also shown with four hands. Next to her is Mahesvari depicted with two hands only. She is followed by Vaishnavi depicted with two hands and a long kirita-makuta. She is followed by Kaumari wearing karanda-makuta. Next isIndrani and then Varahi. The last and seventh matrika is Chamunda who is shown holding a knife in one of her hands. She is also wearing a munda-mala. Ganesha is carved at the last as his regular position in sapta-matrika group.

A spacious maha-mandapa was added with an enclosure around this in the early Chola period. Two Devishrines, one for Brhadambal and one for Mangalanayaki, were added to the cave temple complex during the later Chola rule. V Latha suggests that this would have been done during the reign of Kuluttonga Chola I who had fascination of adding separate devi shrines to Shiva temples. The temple witnessed many extensions during the rule of Vijayanagara and Nayaka rule. A Nataraja shrine was added to mahamandapa during thisVijayanagara phase. A shrine for Bakulanesvara is also added near to Sapta-matrika frieze. This shrine perhaps came after the sthalavrksha (temple tree) Bakula. As per a legend this Bakula tree blossomed when women sprinkle at it mouthful of wine. This tradition would have come due to the fact that the temple was known to have some powers for granting children to couples. There was another enclosure constructed and the empty space between two enclosure was connected with pillared mandapas. Kili-mandapa andSukravara-mandapa are two pillared halls which are placed in this empty zone. Kili-mandapa is a twelve pillar hall which serves as a connecting link between Brhadambla, Bakulanesvara and Managalanayaki shrines.Sukravara-mandapa is a hexagonal structure supported on six pillars. This seems that this is a Tondaimanperiod extension as a portrait sculpture is identified with Sadasiva Brahmendra who was a saint of the time ofVijaya Raghunatha Tondaiman. A gopuram was erected to the east of Brhadambal shrine which is followed by a twenty pillar mandapa called as mangala-tirtha-mandapa. Mangala-tirtha-mandapa was constructed near the temple tank hence its purpose would be for assembly during ablution and bath ceremonies.

On south of Brahdambal shrine a raya-gopuram was constructed accompanied with two mandapas, Kalyana-mandapa and Unjal-mandapa. Kalyana-mandapa is a twenty pillar hall having many portrait sculptures likeRati, Rama, Kamadeva and few donord. Unjal-mandapa is a eighteen pillar hall which might be used after the marriage ceremony of Shiva and Parvati in Kalyana-mandapa for couples to sit in a swing. One moremandapa, Anuppa-mandapa, was constructed to the south of raya-gopuram. Anuppa-mandapa is supported on fourteen pillars, seven in two rows. This hall corridor leads into the temple complex from outside. The ceiling is famous for Vijayanagara time painting depicting stories from Ramayana.

All major later extension were centered around the Brhadambal shrine which suggests that the cave temple was overshadowed with the goddess cult. There were five cars associated with the temple, four still surviving. This shows that the temple held an important place in olden days and processions would have been performed on a grand scale.

Most of the inscriptions found in the temple are from the time of the Cholas. All are donative inscriptions which either talk about certain grant or donation for lamps such as that of Rajakesarivarman Chola, Kopparakesarivarman. Mention of celebrating tiruvuttiram festival in the month of Pankuni during the reign of Kulottunga Chola is found in one inscription. An inscription in the reign of Rajaraja of later Cholaperiod talks about a gift of nontavilakk (eternal lamp) to the brahmanas of the temple.

On the east face of the 2nd pillar in front of the rock-cut shrine. This Chola inscription is built in at end. It mentions God Sri Gokaranattu-Madeva in Tiruvelppur, a devadana in Kavira-nadu.

Pandya inscriptions also talk about various grants and endowments made to the temple. An inscription from the reign of Maran Sadaiyan talks about nontavilakku gifted by one Nakkancetti of some trading community.Konerimaikondan, Kulasekhara Pandya made endowments for festivals Pallavan-canti, Pallavan-tirunal,Vaikaci-tirunal and for procession in Cittirai. Maravarman Sundara Pandya inscription talks about tax free land donated to the temple.

Inscriptions during Vijayanagara regime are from the time of Viranna Udaiyar and Viruppanna (Kampana) Udaiyar. Kampana donated lands as tirunamakkani. It is stated that the gifts were inscribed and give,kalvettik kutukkaiyil.


Thirukokarnam is located about 3 km on Pudukkottai outskirts. Pudukkottai is well connected to major cities of Tamilnadu via rail and road links. The nearest airport is at Trichy which is about 50 km from Pudukkottai.

Temple Timings:

9.30 to 5.00 P.M



Vilamar – Sri Patanjali Manoharar Temple

Name of the Temple

Sri Patanjali Manoharar Temple

Period of origin

Before 2000 years

Name of deity

Moolavar: Patanjali Manoharar

Ambal: Madhura Bhashini

Sthala Theertham: Agni Theertham

Sthala Virksham: Vilvam

Devaram: Ganasampanthar


Here lord Shiva is facing east and the goddess Madhurabhashini, facing south.It is believed that lord Shiva was worshipped by Saint Patanjali said to be an incarnation of Adi Shesha, depicted here as snake body with human head and Saint Vygradhar, as tiger body with human head. The worship of Shiva by these two saints has been inscribed on the southern wall of the temple.Southern wall of the temple has an Idol of Dakshina Murty and Ganapathi at the South west corner. Western wall of the temple has an Idol of Narayana and a small shrine for goddess Lakshmi is located in front of Narayana idol.The important feature of this temple is Idadhu paada darshanam, which is viewing the left foot of lord Shiva. When in Ardhanarishwara form (half Shiva and remaining half Devi), the left half of lord is Devi and hence the viewing of left foot is essentially the foot of Devi herself. This special viewing of the foot is on Thiruvadirai, which is the Nakshatra or the Star on which day Lord Shiva and Devi merged to become Ardhanarishwara. According English calendar, it falls somewhere between mid December to first week of January.


located about 7 kms from Tiruvarur town. Driving on Tiruvarur- Tanjavur road, we hit a T-Junction of Vilamal. Continue  and take left at a Peepul tree, opposite bus stop and an immediate right- you are in Patanjali Manoharar temple.

Temple Timings:

7.30 am to 12 noon and 4.30 pm to 7.30 pm

Temple Telephone Number:

94894 79896, 99428 81778

Temple Address:

Sri Patanjali Manoharar Temple


Thiruvar Dt

Tamil Nadu

Subrahmanya Pancha Ratna Stotram

ஷடானனம் சம்தனலேபிதாம்கம் மஹோரஸம் திவ்யமயூரவாஹனம் |
ருத்ரஸ்யஸூனும் ஸுரலோகனாதம் ப்ரஹ்மண்யதேவம் ஶரணம் ப்ரபத்யே || 1 ||


ஜாஜ்வல்யமானம் ஸுரவ்றும்தவம்த்யம் குமார தாராதட மம்திரஸ்தம் |
கம்தர்பரூபம் கமனீயகாத்ரம் ப்ரஹ்மண்யதேவம் ஶரணம் ப்ரபத்யே || 2 ||

த்விஷட்புஜம் த்வாதஶதிவ்யனேத்ரம் த்ரயீதனும் ஶூலமஸீ ததானம் |
ஶேஷாவதாரம் கமனீயரூபம் ப்ரஹ்மண்யதேவம் ஶரணம் ப்ரபத்யே || 3 ||

ஸுராரிகோராஹவஶோபமானம் ஸுரோத்தமம் ஶக்திதரம் குமாரம் |
ஸுதார ஶக்த்யாயுத ஶோபிஹஸ்தம் ப்ரஹ்மண்யதேவம் ஶரணம் ப்ரபத்யே || 4 ||

இஷ்டார்தஸித்திப்ரதமீஶபுத்ரம் இஷ்டான்னதம் பூஸுரகாமதேனும் |
கம்கோத்பவம் ஸர்வஜனானுகூலம் ப்ரஹ்மண்யதேவம் ஶரணம் ப்ரபத்யே || 5 ||

யஃ ஶ்லோகபம்சமிதம் படதீஹ பக்த்யா
ப்ரஹ்மண்யதேவ வினிவேஶித மானஸஃ ஸன் |
ப்ராப்னோதி போகமகிலம் புவி யத்யதிஷ்டம்
அம்தே ஸ கச்சதி முதா குஹஸாம்யமேவ ||


ShaDaananaM caMdanalEpitaaMgaM mahOrasaM divyamayooravaahanam |
rudrasyasoonuM suralOkanaathaM brahmaNyadEvaM SaraNaM prapadyE || 1 ||


jaajvalyamaanaM suravRuMdavaMdyaM kumaara dhaaraataTa maMdirastham |
kaMdarparoopaM kamaneeyagaatraM brahmaNyadEvaM SaraNaM prapadyE || 2 ||

dviShaDbhujaM dvaadaSadivyanEtraM trayeetanuM Soolamasee dadhaanam |
SEShaavataaraM kamaneeyaroopaM brahmaNyadEvaM SaraNaM prapadyE || 3 ||

suraarighOraahavaSObhamaanaM surOttamaM SaktidharaM kumaaram |
sudhaara Saktyaayudha SObhihastaM brahmaNyadEvaM SaraNaM prapadyE || 4 ||

iShTaarthasiddhipradameeSaputram iShTaannadaM bhoosurakaamadhEnum |
gaMgOdbhavaM sarvajanaanukoolaM brahmaNyadEvaM SaraNaM prapadyE || 5 ||

yaH SlOkapaMcamidaM paThateeha bhaktyaa
brahmaNyadEva vinivESita maanasaH san |
praapnOti bhOgamakhilaM bhuvi yadyadiShTam
aMtE sa gacCati mudaa guhasaamyamEva ||

Sri Vaikuntam – (Nava Tirupathi) Kallappiraan perumal

Name of the Temple

Sri Kallappiraan perumal Temple

Period of origin

 Before 2000 years

Name of deity

Moolavar :  Vaikuntanathan

Thayar: Vaikuntanayaki, Bhudevi

 Pushkarani: Thamiraparani, Bhrigu thirtham


Mangalaashaasanam: Nammalvar


The Prime Deity Lord Vaikuntanathan faces east in standing posture, with Adisesha serving as an umbrella – an unusual presentation as he is always the bed to the Lord Who comfortably lies down on him. The Lord’s Consorts, Vaikuntanayaki and Choranathanayaki dwell in different shrines in the outer praakaram of the sanctum sanctorum. This is quite a big temple and we have to cross several ‘mandapams’ to reach the sanctum. In the ardha mandapam, Sri Kallappiran carrying a mace stands majestically on a golden couch, with his lovely Consorts, Sridevi and Bhudevi, on either side. He is the Lord of Procession. Next to the ardha mandapam is the sanctum sanctorum.

Two legends are associated with this temple. Once an asura by the name Somakan appropriated Lord Brahma’s Creation-secret and Lord Vishnu retrieved it from the demon. Since the Lord came direct from His abode Vaikuntam and agreed to remain here, this place came to be known as Srivaikuntam. Later, Kaaladhushakan, a robber, conducted his robbery after worshipping Vaikuntanathan, and surrendered to Him, half of what he had plundered. He was a Robinhood of those days, looted the rich and helped the poor. Once his men, while engaged in ransacking the palace were caught by the King’s soldiers. They had to identify their leader; when Kaladhushakan came to know about it, he prayed to the Lord of Srivaikuntam, to save him. The Lord appeared before the King as Kaaladhushakan, revealed Himself to the King and counseled him to protect dharma. Having had this Beatific Vision, the King requested the Lord to remain in this place as ‘Kallappiraan’.

A marvelous aspect of this temple is that twice a year, the Sun-god comes direct to worship the Lord! The golden rays of the Sun cross the temple portals, reach the sanctum and bathe the Lord with their splendid light on the sixth day of the Tamil months, Chithrai and Aippasi. Of all the Vishnu temples, such a Sun-worship happens only in Srivaikuntam. The construction of the temple portals is thus a brilliant engineering feat.

Route :

 SriVaikuntam is about 30 kms from Tirunelveli on the Tiruchendur road. Buses ply every 10 minutes on this route from Tirunelveli’s new bus stand. Also, there are daily local trains on the Tirunelveli-Tiruchendur route, though less frequent.

Temple Timings:

6-12 A.M and 4.-8 P.M

Temple Telephone Number:

98656 28681

Temple Address:

Sri Kallappiraan perumal Temple

Sri Vaikuntam

Nava Tirupathi– 628 601,

Thoothukudi District.

VaiKunda Vinnagaram – (Thirunangur) Sri Vaigundha Nathan Perumal Temple

Name of the Temple

VaiKunda Vinnagaram – Sri Vaigundha Nathan Perumal Temple

Period of origin

Before 2000 years

Name of deity

Moolavar : Thamarai Kannudaya Piraan

Thayar:  Periya Piratti and Bhoomi Piratti

Pushkarani: Lakshmi Pushkarani., Udhanga Pushkaran, Viraja Theertham

Vimanam: Anantha Sathya Varthaka Vimaanam

Mangalaashaasanam: Thirumangaialwar


King Swetakethu belonged to Ikshvagu dynasty which Lord Sri Rama chose for His incarnation.  He loved every one and was a living example of honesty and integrity.  He and his wife had a passion to visit Vaikunda to have the darshan of Lord Vishnu.  As a king, he completed all his political duties and set ready for penance with his queen Damayanthi.  They prepared fire around them, stood looking at the Sun and began a severe penance. Days passed.  They shed their mortal coil and reached Vaikundam but could not find their Vaikunda Vasan.  They stood sad.  Maharshi came there.  Swetaketu and Damayanthi fell at his feet and enquired him why they could not get the darshan of Lord.   Narada replied that though they performed severe penance but failed to perform even small Homas and charities.  That failure was the cause of this failure.  The remedy was that they had to worship Lord Iravadeswarar on the banks of Cauvery on Earth and appeal to Him, who would help them to have Vaikunda darshan.
Both prayed to Lord Iravadeswarar and begged his help for Perumal darshan.  Lord Iravadeswarar appeared before them and said that He too was waiting for Perumal darshan and suggested that they could join him in penance.  Meantime, Sage Udanga Maharshi also joined the in the penance.  Thus four performed penance together.  When Lord Vishnu appeared before them with Mothers Sridevi and Bhoodevi, Lord Iravadeswarar prayed that the place where the darshan was granted should be honoured as Vaikunda Vinnagaram and that He be worshipped as Vaikunda Nathar.  Thus, Perumal came here as Lord Vaikunda Vasan to this place with Mother praised as Vaikundhavalli.


Tirunangoor is 7 km south of Sirkali. Sirkali-Nagapattinam busses pass through Annankoil. Tirunangoor Vaikunda Vinnagaram is just a km from Annanankoil.

Temple Timings:

7 a.m to 11 a.m and from 4 p.m to 7 p.m

Temple Telephone Number:

04364 – 275 478

Temple Address:

Sri Vaikundanathar Temple,

Vaikunda Vinnagaram,

Tirunangoor-609 106.

Nagapattinam district.

Nava Graha Stotram

னவக்ரஹ த்யானஶ்லோகம்
ஆதித்யாய ச ஸோமாய மம்களாய புதாய ச |
குரு ஶுக்ர ஶனிப்யஶ்ச ராஹவே கேதவே னமஃ ||


ஜபாகுஸும ஸம்காஶம் காஶ்யபேயம் மஹாத்யுதிம் |
தமோரியம் ஸர்வ பாபக்னம் ப்ரணதோஸ்மி திவாகரம் ||

ததிஶஜ்ஞ துஷாராபம் க்ஷீரார்ணவ ஸமுத்பவம் |
னமாமி ஶஶினம் ஸோமம் ஶம்போர்-மகுட பூஷணம் ||

தரணீ கர்ப ஸம்பூதம் வித்யுத்காம்தி ஸமப்ரபம் |
குமாரம் ஶக்தி ஹஸ்தம் தம் மம்களம் ப்ரணமாம்யஹம் ||

ப்ரியம்கு கலிகாஶ்யாமம் ரூபேணா ப்ரதிமம் புதம் |
ஸௌம்யம் ஸத்வ குணோபேதம் தம் புதம் ப்ரணமாம்யஹம் ||

தேவானாம் ச றுஷீணாம் ச குரும் காம்சன ஸன்னிபம் |
புத்திமம்தம் த்ரிலோகேஶம் தம் னமாமி ப்றுஹஸ்பதிம் ||

ஹிமகும்த ம்றுணாளாபம் தைத்யானம் பரமம் குரும் |
ஸர்வஶாஸ்த்ர ப்ரவக்தாரம் பார்கவம் ப்ரணமாம்யஹம் ||

னீலாம்ஜன ஸமாபாஸம் ரவிபுத்ரம் யமாக்ரஜம் |
சாயா மார்தாம்ட ஸம்பூதம் தம் னமாமி ஶனைஶ்சரம் ||

அர்தகாயம் மஹாவீரம் சம்த்ராதித்ய விமர்தனம் |
ஸிம்ஹிகா கர்ப ஸம்பூதம் தம் ராஹும் ப்ரணமாம்யஹம் ||

பலாஸ புஷ்ப ஸம்காஶம் தாரகாக்ரஹமஸ்தகம் |
ரௌத்ரம் ரௌத்ராத்மகம் கோரம் தம் கேதும் ப்ரணமாம்யஹம் ||

இதி வ்யாஸ முகோத்கீதம் யஃ படேத்ஸு ஸமாஹிதஃ |
திவா வா யதி வா ராத்ரௌ விக்ன ஶாம்திர்பவிஷ்யதி ||

னர னாரீ ன்றுபாணாம் ச பவே த்துஸ்வப்னனாஶனம் |
ஐஶ்வர்யமதுலம் தேஷாமாரோக்யம் புஷ்டி வர்தனம் ||

க்ரஹ னக்ஷத்ரஜாஃ பீடா ஸ்தஸ்கராக்னி ஸமுத்பவாஃ |
தாஸ்ஸர்வாஃ ப்ரஶமம் யாம்தி வ்யாஸோ ப்ரூதே னஸம்ஶயஃ ||

navagraha dhyaanaSlOkam
aadityaaya ca sOmaaya maMgaLaaya budhaaya ca |
guru Sukra SanibhyaSca raahavE kEtavE namaH ||


japaakusuma saMkaaSaM kaaSyapEyaM mahaadyutim |
tamOriyaM sarva paapaghnaM praNatOsmi divaakaram ||

dathiSagnya tuShaaraabhaM kSheeraarNava samudbhavam |
namaami SaSinaM sOmaM SaMbhOr-makuTa bhooShaNam ||

dharaNee garbha saMbhootaM vidyutkaaMti samaprabham |
kumaaraM Sakti hastaM taM maMgaLaM praNamaamyaham ||

priyaMgu kalikaaSyaamaM roopENaa pratimaM budham |
saumyaM satva guNOpEtaM taM budhaM praNamaamyaham ||

dEvaanaaM ca RuSheeNaaM ca guruM kaaMcana sannibham |
buddhimaMtaM trilOkESaM taM namaami bRuhaspatim ||

himakuMda mRuNaaLaabhaM daityaanaM paramaM gurum |
sarvaSaastra pravaktaaraM bhaargavaM praNamaamyaham ||

neelaaMjana samaabhaasaM raviputraM yamaagrajam |
Caayaa maartaaMDa saMbhootaM taM namaami SanaiScaram ||

arthakaayaM mahaaveeraM caMdraaditya vimardhanam |
siMhikaa garbha saMbhootaM taM raahuM praNamaamyaham ||

phalaasa puShpa saMkaaSaM taarakaagrahamastakam |
raudraM raudraatmakaM ghOraM taM kEtuM praNamaamyaham ||

iti vyaasa mukhOdgeetaM yaH paThEtsu samaahitaH |
divaa vaa yadi vaa raatrau vighna SaaMtirbhaviShyati ||

nara naaree nRupaaNaaM ca bhavE ddusvapnanaaSanam |
aiSvaryamatulaM tEShaamaarOgyaM puShTi vardhanam ||

graha nakShatrajaaH peeDaa staskaraagni samudbhavaaH |
taassarvaaH praSamaM yaaMti vyaasO brootE nasaMSayaH ||

Subrahmanya Ashtottara Sata Namavali

ஓம் ஸ்கம்தாய னமஃ
ஓம் குஹாய னமஃ
ஓம் ஷண்முகாய னமஃ
ஓம் பாலனேத்ர ஸுதாய னமஃ
ஓம் ப்ரபவே னமஃ
ஓம் பிம்களாய னமஃ
ஓம் க்ருத்திகாஸூனவே னமஃ
ஓம் ஸிகிவாஹாய னமஃ
ஓம் த்விஷன்ணே த்ராய னமஃ || 10 ||
ஓம் ஶக்திதராய னமஃ
ஓம் பிஶிதாஶ ப்ரபம்ஜனாய னமஃ
ஓம் தாரகாஸுர ஸம்ஹார்த்ரே னமஃ
ஓம் ரக்ஷோபலவிமர்த னாய னமஃ
ஓம் மத்தாய னமஃ
ஓம் ப்ரமத்தாய னமஃ
ஓம் உன்மத்தாய னமஃ
ஓம் ஸுரஸைன்ய ஸ்ஸுரக்ஷ காய னமஃ
ஓம் தீவஸேனாபதயே னமஃ
ஓம் ப்ராஜ்ஞாய னமஃ || 20 ||
ஓம் க்றுபாளவே னமஃ
ஓம் பக்தவத்ஸலாய னமஃ
ஓம் உமாஸுதாய னமஃ
ஓம் ஶக்திதராய னமஃ
ஓம் குமாராய னமஃ
ஓம் க்ரௌம்ச தாரணாய னமஃ
ஓம் ஸேனானியே னமஃ
ஓம் அக்னிஜன்மனே னமஃ
ஓம் விஶாகாய னமஃ
ஓம் ஶம்கராத்மஜாய னமஃ || 30 ||
ஓம் ஶிவஸ்வாமினே னமஃ
ஓம் குண ஸ்வாமினே னமஃ
ஓம் ஸர்வஸ்வாமினே னமஃ
ஓம் ஸனாதனாய னமஃ
ஓம் அனம்த ஶக்தியே னமஃ
ஓம் அக்ஷோப்யாய னமஃ
ஓம் பார்வதிப்ரியனம்தனாய னமஃ
ஓம் கம்காஸுதாய னமஃ
ஓம் ஸரோத்பூதாய னமஃ
ஓம் அஹூதாய னமஃ || 40 ||
ஓம் பாவகாத்மஜாய னமஃ
ஓம் ஜ்ரும்பாய னமஃ
ஓம் ப்ரஜ்ரும்பாய னமஃ
ஓம் உஜ்ஜ்ரும்பாய னமஃ
ஓம் கமலாஸன ஸம்ஸ்துதாய னமஃ
ஓம் ஏகவர்ணாய னமஃ
ஓம் த்விவர்ணாய னமஃ
ஓம் த்ரிவர்ணாய னமஃ
ஓம் ஸுமனோஹராய னமஃ
ஓம் சதுர்வ ர்ணாய னமஃ || 50 ||
ஓம் பம்ச வர்ணாய னமஃ
ஓம் ப்ரஜாபதயே னமஃ
ஓம் ஆஹார்பதயே னமஃ
ஓம் அக்னிகர்பாய னமஃ
ஓம் ஶமீகர்பாய னமஃ
ஓம் விஶ்வரேதஸே னமஃ
ஓம் ஸுராரிக்னே னமஃ
ஓம் ஹரித்வர்ணாய னமஃ
ஓம் ஶுபகாராய னமஃ
ஓம் வடவே னமஃ || 60 ||
ஓம் வடவேஷ ப்ருதே னமஃ
ஓம் பூஷாய னமஃ
ஓம் கபஸ்தியே னமஃ
ஓம் கஹனாய னமஃ
ஓம் சம்த்ரவர்ணாய னமஃ
ஓம் களாதராய னமஃ
ஓம் மாயாதராய னமஃ
ஓம் மஹாமாயினே னமஃ
ஓம் கைவல்யாய னமஃ
ஓம் ஶம்கராத்மஜாய னமஃ || 70 ||
ஓம் விஸ்வயோனியே னமஃ
ஓம் அமேயாத்மா னமஃ
ஓம் தேஜோனிதயே னமஃ
ஓம் அனாமயாய னமஃ
ஓம் பரமேஷ்டினே னமஃ
ஓம் பரப்ரஹ்மய னமஃ
ஓம் வேதகர்பாய னமஃ
ஓம் விராட்ஸுதாய னமஃ
ஓம் புளிம்தகன்யாபர்தாய னமஃ
ஓம் மஹாஸார ஸ்வதாவ்ருதாய னமஃ || 80 ||
ஓம் ஆஶ்ரித கிலதாத்ரே னமஃ
ஓம் சோரக்னாய னமஃ
ஓம் ரோகனாஶனாய னமஃ
ஓம் அனம்த மூர்தயே னமஃ
ஓம் ஆனம்தாய னமஃ
ஓம் ஶிகிம்டிக்றுத கேதனாய னமஃ
ஓம் டம்பாய னமஃ
ஓம் பரம டம்பாய னமஃ
ஓம் மஹா டம்பாய னமஃ
ஓம் க்ருபாகபயே னமஃ || 90 ||
ஓம் காரணோபாத்த தேஹாய னமஃ
ஓம் காரணாதீத விக்ரஹாய னமஃ
ஓம் அனீஶ்வராய னமஃ
ஓம் அம்றுதாய னமஃ
ஓம் ப்ராணாய னமஃ
ஓம் ப்ராணாயாம பாராயணாய னமஃ
ஓம் விருத்தஹம்த்ரே னமஃ
ஓம் வீரக்னாய னமஃ
ஓம் ரக்தாஸ்யாய னமஃ
ஓம் ஶ்யாம கம்தராய னமஃ || 100 ||
ஓம் ஸுப்ர ஹ்மண்யாய னமஃ
ஆன் குஹாய னமஃ
ஓம் ப்ரீதாய னமஃ
ஓம் ப்ராஹ்மண்யாய னமஃ
ஓம் ப்ராஹ்மண ப்ரியாய னமஃ
ஓம் வேதவேத்யாய னமஃ
ஓம் அக்ஷய பலதாய னமஃ
ஓம் வல்லீ தேவஸேனா ஸமேத ஶ்ரீ ஸுப்ரஹ்மண்ய ஸ்வாமினே னமஃ || 108 ||

OM skaMdaaya namaH
OM guhaaya namaH
OM ShaNmukhaaya namaH
OM phaalanEtra sutaaya namaH
OM prabhavE namaH
OM piMgaLaaya namaH
OM kruttikaasoonavE namaH
OM sikhivaahaaya namaH
OM dviShanNE traaya namaH || 10 ||
OM Saktidharaaya namaH
OM phiSitaaSa prabhaMjanaaya namaH
OM taarakaasura saMhaartrE namaH
OM rakShObalavimarda naaya namaH
OM mattaaya namaH
OM pramattaaya namaH
OM unmattaaya namaH
OM surasainya ssurakSha kaaya namaH
OM deevasEnaapatayE namaH
OM praagnyaaya namaH || 20 ||
OM kRupaaLavE namaH
OM bhaktavatsalaaya namaH
OM umaasutaaya namaH
OM Saktidharaaya namaH
OM kumaaraaya namaH
OM krauMca daaraNaaya namaH
OM sEnaaniyE namaH
OM agnijanmanE namaH
OM viSaakhaaya namaH
OM SaMkaraatmajaaya namaH || 30 ||
OM SivasvaaminE namaH
OM guNa svaaminE namaH
OM sarvasvaaminE namaH
OM sanaatanaaya namaH
OM anaMta SaktiyE namaH
OM akShObhyaaya namaH
OM paarvatipriyanaMdanaaya namaH
OM gaMgaasutaaya namaH
OM sarOdbhootaaya namaH
OM ahootaaya namaH || 40 ||
OM paavakaatmajaaya namaH
OM jruMbhaaya namaH
OM prajruMbhaaya namaH
OM ujjruMbhaaya namaH
OM kamalaasana saMstutaaya namaH
OM EkavarNaaya namaH
OM dvivarNaaya namaH
OM trivarNaaya namaH
OM sumanOharaaya namaH
OM caturva rNaaya namaH || 50 ||
OM paMca varNaaya namaH
OM prajaapatayE namaH
OM aahaarpatayE namaH
OM agnigarbhaaya namaH
OM Sameegarbhaaya namaH
OM viSvarEtasE namaH
OM suraarighnE namaH
OM haridvarNaaya namaH
OM Subhakaaraaya namaH
OM vaTavE namaH || 60 ||
OM vaTavESha bhrutE namaH
OM pooShaaya namaH
OM gabhastiyE namaH
OM gahanaaya namaH
OM caMdravarNaaya namaH
OM kaLaadharaaya namaH
OM maayaadharaaya namaH
OM mahaamaayinE namaH
OM kaivalyaaya namaH
OM SaMkaraatmajaaya namaH || 70 ||
OM visvayOniyE namaH
OM amEyaatmaa namaH
OM tEjOnidhayE namaH
OM anaamayaaya namaH
OM paramEShTinE namaH
OM parabrahmaya namaH
OM vEdagarbhaaya namaH
OM viraaTsutaaya namaH
OM puLiMdakanyaabhartaaya namaH
OM mahaasaara svataavrutaaya namaH || 80 ||
OM aaSrita khiladaatrE namaH
OM cOraghnaaya namaH
OM rOganaaSanaaya namaH
OM anaMta moortayE namaH
OM aanaMdaaya namaH
OM SikhiMDikRuta kEtanaaya namaH
OM DaMbhaaya namaH
OM parama DaMbhaaya namaH
OM mahaa DaMbhaaya namaH
OM krupaakapayE namaH || 90 ||
OM kaaraNOpaatta dEhaaya namaH
OM kaaraNaateeta vigrahaaya namaH
OM aneeSvaraaya namaH
OM amRutaaya namaH
OM praaNaaya namaH
OM praaNaayaama paaraayaNaaya namaH
OM viruddahaMtrE namaH
OM veeraghnaaya namaH
OM raktaasyaaya namaH
OM Syaama kaMdharaaya namaH || 100 ||
OM subra hmaNyaaya namaH
aan guhaaya namaH
OM preetaaya namaH
OM braahmaNyaaya namaH
OM braahmaNa priyaaya namaH
OM vEdavEdyaaya namaH
OM akShaya phaladaaya namaH
OM vallee dEvasEnaa samEta Sree subrahmaNya svaaminE namaH || 108 ||