वेदोखिलो धर्म मूलं ।। - Vedas are indeed the source of all Dharmas.

Documents : Devotional 2 : Devi

Sri Pada Saptati - 1 : - : Roman - English

Sri Pada Saptati

Sri Pada Saptati

Sri Pada Saptati
By Melpathur Narayana Bhattathiri
Translation and Commentary by P.R. Kannan

By Jagadguru Sankaracharya Swamiji of Kanchi Kamakoti Matham, Kanchipuram
Date: 5.9.2003

Within the sacred land of Bharat, in the part of Kerala, even more sanctified by the incarnation of Adi Sankara Bhagavatpada, the celebrated poet, Sri Narayana Bhattatri sang in detail all the beautiful sport of Lord Krishna, right from His childhood. Sri Guruvayurappan nodded His head every time in appreciation. The book written by Sri Narayana Bhattadri is widely acclaimed as Sri Narayaneeyam. Sri Narayana Bhattatri has enjoyed and sung in 70 verses the glories of the Lotus Feet of the Divine Mother, Para Sakthi in his book, Sri Pada Saptati. Kannan, the resident of New Mumbai, translated this work in Tamil, based on the 'Malika' commentary of Muriyil Narayanan Nambisan and his book was published earlier by Sri Bhagavannama Publications.

Kannan has now written a detailed explanation of Sri Pada Saptati in English at the request of friends. His explanation of each verse with supporting quotations from works like Soundaryalahari, Mooka Panchasati, Devi Bhagavatam, Durga Saptasati etc. is praiseworthy. We bless that all the people, with the help of this book, should worship the Divine Feet of Mother, receive auspicious benedictions and live happily and prosperously. We also bless the commentator that he should continue to write many more explanatory works, thus serving the public and attain all happiness and bliss.

Narayana Smriti


Sri Melpattur Narayana Bhattatri is the celebrated author of Narayaneeyam, a devotional poem of about 1000 verses in soulful praise of Lord Krishna, the god of Guruvayur in Kerala. This epic poem epitomises the essence of Srimad Bhagavatham and it is believed that Krishna nodded his head in appreciation at the end of each chapter and also gave him special Darshan on important occasions. Bhattatri found at the end that he was cured of his ailment in foot, which had tormented him for long. He however longed for peace of mind and Bliss that still eluded him. Tradition has it that the lord of Guruvayur appeared in his dream and directed him to a place called Mukthisthala (near Guruvayur) and to worship Devi Durga. Bhattatri, upon Darshan of the Goddess, burst out in 70 moving verses in praise of Devi's Holy Feet, entitled SRIPADA SAPTATI. It is said that he was blessed with beatitude and spent his last days at Her Feet and attained liberation.

In SRIPADA SAPTATI, Sri Narayana Bhattatri takes the reader to great heights of Sanskrit poetry and devotion. His description of Devi's bounty of Grace is exquisite and elevating. The versatile scholar of Sanskrit grammar that he was, no figure of speech or embellishment misses him. He dwells with a lot of imagery on the incomparable beauty of the Holy Feet, the divine child-sport of Parvati in the Himalayas, Her marriage with Siva, their love and feigned anger, destruction of Mahishasura and Sumbha, worship of Brahma, Vishnu, Siva, Indra and the other Dikpalakas at Devi's Feet and, above all, Devi's benevolence to Her devotees. The tradition of worshipping the Feet (Pada Puja) of divinities and Gurus has been very strong in our Sanatana Dharma. It is believed that the Sripadas are ever full of mercy, compassion and munificence and bless the devotee without weighing his qualifications as Devi would. A free translation in English of the verses with explanation is now presented.

Dakshadha: karapallave lasadasim dakshordhwage sulinim
Vamordhwe phalakojvalam katitata-nyastanya hastambujam |
Sulagrahata kasarasura-sironishtham prahrushtam surair-

Jushtam-ishta-varapradam Bhagavatim Muktisthalastham bhaje
I worship Bhagavathi, residing in Mukthisthala; who possesses a shining sword in Her lower right hand, resembling a tender creeper; the trident in the upper right hand; a brilliant shield in the upper left hand; the other left hand, which is (like) lotus, poised on the waist; directing the end of the trident on the broken head of Mahishasura; worshipped by Devas; the giver of desired boons.
Sri Narayana Bhattatri brings out in this initial verse the graphic description of the image of Bhagavathi Durga at Mukthisthala for the reader to fix his mind. Here he adds two important points: one, She is worshipped by Devas. The powerful Devas, vanquished at the hands of the demon Mahishasura, propitiated Devi and begged Her to eliminate their mortal enemy. Devi fulfilled their wish and Devas fell at Her Feet and praised Her Grace. The second point is that Devi is ever eager to grant the wishes of any devotee, who surrenders to Her. It is not just Devas, who are the recipients of Her unlimited bounty, but anyone who submits to Her for help.
Yat samvahana-lobhina: Sasikala-chudasya hastambuja-
Sparsenapi cha lohitayati muhus-tvatpada-pankeruham
Prachandyam tadanushthitam kilam katham Muktisthalasthe Sive

Mangalambike (Auspicious one), residing at Mukthisthalam! Greatly desirous of lifting your Lotus Foot with His Lotus Hand, Sri Parameswara, whose head is adorned by the Kala of the moon, touches your Sripada, which instantly turns reddish. With the same (tender) foot, You fiercely pulverised the head of Mahishasura, whose body was bigger than a mountain. How was it possible?

The reference is to Durga, who resides at a place in Kerala called Mukthisthalam (now known as Mukkolakka), where the poet Sri Narayana Bhattadri prayed in his last days and attained Mukthi, i. e. liberation. Mukthisthalam also symbolises the cleansed hearts of great Yogis, ripe for Mukthi. Further it also refers to the fact that Mukthi results on removal of Avidya (or Maya) and attainment of Vidya. Devi is the embodiment of Vidya and hence the only source of Mukthi.

The simultaneous expression of the opposite qualities of tenderness and hardness of Devi's Lotus feet is beautifully brought out by the poet devotee. This is indicative of Devi's Grace, which at once protects the good and Her fierceness which destroys the evil.

In Durga Sapthasathi, we find in the Devas' prayer to Devi after the killing of Mahishasura, a similar expression:
Ya Sri: svayam sukritinam bhavaneshv-Alakshmi:
Papatmanam …………… (4:5)
Devi, who resides as Lakshmi Herself in the homes of the good, becomes Alakshmi in the homes of the wicked.

Tvat-padam nijamastake ghatayitum loke na ke ke jana:
Kim kim narachayanti duschara-tapascharya-saparyadikam |
Manye dhanyatamam tu Devi Mahisham vairasthayaiva tvaya

Yanmurdhni svayameva patakaharam padambujam patitam
Devi! For resting your Sri Pada on their heads, people of all sorts (including Devas, Yakshas, Gandharvas etc.) in the three worlds resort to extremely difficult austerities, poojas etc. However, Mahishasura, I think, was the most fortunate. Though he harboured enmity towards You, Your lotus Sripada, which destroys all sins, was kept on his head, on your own.
Durga Sapthasathi says:
Chitre kripa samara nishthurata cha drushta
Tvayyeva Devi varade bhuvana-trayepi (4:22)
Oh! Giver of Boons! In the three worlds, it is only in You, that we find Mercy (in the mind) while, (at the same time) showing ruthlessness in battle.
Tvat-padambujam-arpitam kva nu Sive kim nu trayi-mastake
Nityam tatva-vichara-datta-manasam chitrambujagreshu va
Kim va tvat-pranaya-prakopa-vinaman-Marari-moulisthale
Kim protkhanditha ghora-sairibha-mahadaityendra-murdhantare

Mangalambike (Auspicious one)! Where are your lotus feet? Are they in the pinnacle of the (three) Vedas? Or are they in the lotus hearts of the Yogis, whose thoughts are always immersed in the Ultimate Truth? Or are they on the head of Siva, the enemy of Manmatha, when He prostrates in order to pacify You after a quarrel (of love)? Or on the decapitated head of the terrible Mahishasura?

The pinnacle of the Vedas is regarded as the Upanishads or the Omkara.

In Soundaryalahari, Sankaracharya says:
Srutinam murdhano dadhati tava you sekarataya
mamapyetou Matha: sirasi dayaya dehi charanou | (84)
Mother! Please rest your feet on my head out of compassion, the Feet, whom the Upanishads, the pinnacle of Vedas, have as their crest-jewel.

Ye tavat kalayanti jatu sirasa namrena kamrojjvalam |
Teshameva hi Devi nandanavana-kridasu labhyam padam

Svarli-taruna-pravala-bharanam sevnurupam phalam
Devi! The front of your Sripada is beautiful and lustrous. It resembles the tender creeper of the Kalpaka tree (of Heaven). Those who prostrate at your feet happen to play in the beautiful gardens of heaven and pick up the tender shoots of the Kalpaka tree there. The fruit is in accordance with the service.
Those who wish for the pleasures of heaven go to heaven. Those who pray for liberation are blessed with Moksha. This is the Mercy of Sripada.
Durga Sapthasathi concludes with the narration of how Suratha, the king, prayed to Devi for uninterrupted kingship in his next birth and how Samadhi, the Vaisya, prayed for Gnanam, free from the sense of I and Mine. Devi granted the king not only his wishes but made him the next Manu named Savarni. The Vaisya was blessed with the Supreme Knowledge.
Savarniko nama Manur-bhavan bhuvi bhavishyati (13:23)
Tam prayachchami samsidhyai tava gnanam bhavishyati (13:25)
Dhavalyam parilalyate Puraripor-angena tungasriya
Kincha syamalimapi komalatare bhatyeva gatre Hare:
Tattadruk-padaveem mamapi janayed-astoka-sevarasat
Arunyam tava liyate charanayo: karunyamurthe Sive

Embodiment of Compassion! Auspicious One! The white colour shines with the splendour of the body of Siva. The black colour similarly shines with the tender beauty of the body of Vishnu. The red colour serves so well at your Feet with enthusiasm with prayer for a similar status and then merges at your feet.

The idea is that the red colour has been serving your Feet in the form of beautiful coatings and finally becomes one with the Feet themselves. Devi's body and Feet are red coloured. Red colour, thus, excels the other two colours - white and black.

Another interpretation could be that since I, the devotee, am holding your Sripada tightly the natural red colour of your Feet disappears i.e. merges, knowing that you are going to grant me the status of Siva or Vishnu.

Devi Bhagavatham narrates the story of an unlettered Brahmin, Satyavratha, by name, who always spoke the truth. Unknowingly, he happened to utter Devi's mystic syllable, Beejakshara Aim on an occasion. Devi made him an unparalleled scholar and poet like Valmiki. Such is Her Grace.
Bijochcharanato Devya vidya prasphutitha-akhila
Valmeekascha yatha purvam tatha sa hyabhavat-kavi: | (3:11:39)

Arunyam tadidam tvadiya-padayor-abhathi tat kechana
Prahus-tunga-nithamba-bharabharana-klantya kilopagatham |
Anye mahishamurdha-peshamilitham rakthadravam manvathe

Manyeham tu natheshu sandram-anurag-odgaramevanayo:
Sankari! How does this red colour shine so well in Your Feet? Some say that it is due to the Sripada's difficulty in bearing the heavy weight of your hips. Some others say that when you set your Feet on Mahishasura, his blood stuck on. However, I consider that the red colour is the outpouring of the great love that your Feet have for the devotees who prostrate.
Bhaattatri poetically rejects mundane explanations for the deep red colour of Devi's Feet. He asserts that just as the Chandrakantha stone starts melting at contact with the rays of the moon, Devi's Feet start overflowing with affection on contact with Her devotees.
Sankaracharya says in Soundaryalahari:
Bhayat tratum datum phalamapi cha vanchasamadhikam
Saranye lokanam tava hi charanaveva nipunou (4)
Refuge of the Worlds! Your Feet alone are experts in protecting your devotees from fear and granting them fruit greater than desired.
Prahu: Padmasamasrayam sathadhrutim tvatpadapadmasrayat
Anthastvatpada-padmavikshanavasat Krishnopi padmekshana:
Yatpadmarchanam-amananthi sudhiyo daridrya-vidravanam
Muktikshetragathe Bhavani tadapi tvatpada-sammarchanam

Bhavani (Devi of Bhava i.e. Siva) residing in Mukthikshetra! The wise call Brahma as 'Padmasraya' i.e. having taken refuge in lotus as He is a devotee of your lotus feet (and not because He is seated on a lotus). Krishna is called 'Padmekshana' i.e. having eyes of lotus, as he is constantly looking with his inner eyes at your lotus Feet ( and not because His eyes look like lotus petal). Worship of Devi for driving away poverty is regarded by the wise as Padmarchanam i.e. praise of Padma as it is indeed worship of your lotus Feet (and not worship of Padma, i.e. Goddess Lakshmi).

Brahma, Vishnu, Lakshmi and all the Gods, who are possessed of powers to bless people, derive this power from their worship of Devi's Feet alone. Sri Narayana Bhattatri again poetically rejects the commonly understood meanings of words and bestows special meaning, linking them to the great powers of Devi's lotus Feet.

In the very first verse of Soundaryalahari, Sankaracharya says:
Tvam aradhyam Harihara Virinchadibhirapi | (1)
You, whom, even Vishnu, Siva and Brahma worship.

It is also interesting to note that through the medium of the three Gods, the three main acclaimed paths of reaching Devi are indicated namely Refuge (Bhakthi), having darshan in mind (Gnanam), Archana (Karma). All these paths lead to the Grace of Sripada.

Padam te sarasiruha-druhamimam yat sevathe Padmabhu:
Nunam tat svanivasa-pankajavara-srilanghanasankaya |
Govindopi cha varirasi-duhitur-vasabja-badhabhiya

Svasyaivagra-karodgruhita-kamala-tranabhilashena va
Devi! Brahma, born out of lotus, worships your Feet which are hostile to (i.e.surpass) the lotus flower. Is it due to His apprehension that the splendour of His own lotus seat will be outshone? Does Govinda worship your Sripada because of His fear that the lotus seat of Lakshmi, the daughter of the Ocean, will lose its sheen? Or is it for protecting the beauty of the lotus flower He is holding in His right hand?
Though Devi's Sripadas are capable of hurting the glory of the three above mentioned famed lotuses, they, out of mercy for the devotee, not only refrain from doing so; but bless them with greater brilliance.
Further, it is clear that Devi blesses even those who approach her only for preserving their possessions or for release from worldly difficulties. Lord Krishna calls such people as Aartha (sufferers) in Gita and commends them along with the other devotees including jignasu (one with thirst for knowledge), arthaarthi (one who wishes for possession) and gnani (man of knowledge). (7:16)
Sevanthe kulasampade nakhamaya: sitamsavas-tvatpadam
Tatpako nanu vikshyate hi nitara-manyeshu sitamsushu
Eko balaka eva moulimayi te yato lalatamatam
Anyo nirmala-ganda-mandaladasa-manyou tu dhanyou gatou

Mother! The fingernails of your Sripada are indeed moons and they worship at your Feet for (being blessed for) the glory of their lineage. The fruit of such worship is distinctly seen in the other moons; one child moon decorates Your head; Another moon became Your forehead. Two other fortunate moons became Your ever pure cheeks.

Devi, out of benign compassion for the worshipper, blesses the entire family of his ancestors and descendants. Even a young child of a moon, She put on Her head as an ornament. Such is Her benevolence.

Soundaryalahari says:
Lalatam lavanya dyuti vimala-mabhati tava yat
Dvitiyam tanmanye makutaghatitham chandrasakalam | (46)
Your shining, ever pure, beautiful forehead-moon appears to be complementary to the crescent, which decorates your head like a crown.

Lalithasahasranamam also says:
Ashtami-chandra vibhraja dalikasthala sobhitha | (5)
Your forehead shines as if it were the moon of the 8th day.

Ghoram pada-sahasrakam prakatayan-nasasu bhasam pathi:
Dhwantham no punarantaram samayithum saknothi Sailatmaje |
Tvatpada-dvithayena komalatarenanena chetha: sprusa

Janthunam bahirantha-randhatamasam krunthas-yanantham Sive
Himavan's daughter! The brilliant sun, who spreads his powerful shining rays in thousands in different directions is still unable to remove the internal darkness (ignorance- Avidya) of beings. But with Your very soft (lotus) Feet touching the very base of the mind, you root out the terrible external and internal darkness present in beings.
The external darkness in beings is the tendency to associate the self with the body, mind and intellect, to see the things of the world as other than one's own self and in turn develop attachment to them. The internal darkness is the inability to see Devi's feet as the Self, as the source of all light, knowledge, action and enjoyment. By praying at Devi's Feet the devotee is blessed with Gnana, the Ultimate Knowledge.
In Soundaryalahari, Sankaracharya says:
Avidyanam anthastimira mihira-dwipanagari
Jadanam chaitanya-sthabaka makaranda sruthijhari (3)
Devi! The dust of Your Sripada is like the rising Sun's city, which drives away the dense, dark inner space of Avidya of the devotees. For the ignorant, it is like the pollen which spreads from the flowers of the Kalpaka tree i.e. Gnana.
Sury-endv-agni-sameeranadi sakala-svarvasina-munmada:
Sarvanyeva padani yo mathithavan durvara-souryoshmana
Tam ghoram mahishasuram nija-padena-ikena sammrudnati
Yatvam pratyakrutas-thatha: kimaparam tvad-vaibhavam brumahe

Devi, Mahishasura drove away Surya, Agni, Vayu and all other Devas inhabiting the Swargaloka from their positions by the power of his unbeaten valour. You vanquished such a terrible Asura by using only one Foot of yours and thus avenged his misdeed. More than this, which other glory should we talk about?

The term 'Pada' of Devas means not only their position but also their place, their enjoyments like Kalpaka tree etc and even the cosmic order. All these were taken away and changed beyond recognition by Mahishasura. This verse brings out Devi's eagerness in swiftly getting rid of the enemies of the devotees, the Devas as well as the ease with which She, being omnipotent, carries this out.

In Durga Sapthasathi, Devas in praise of Devi, after the killing of the demon Mahishasura say:
Kenopama bhavatu thesya parakramasya | (4:22)
What can stand comparison with your valour?

Ekam vamatayeiva dakshinatayeiv-anyat padam dehinam
Khyatam Muktipuradhivasini Sive chitram tvayi tvidrusam |
Anamreshu janesh-vabhishta-karane padavubhou dakshina-

vanamre tu kritagasi smarahare Vamakshi vamavubhou
Dweller of Mukthipura! Auspicious one! It is well known that everyone has two feet, one right (Dakshina) and the other left (Vama), but in your case it is peculiar.
Beautiful eyed one! When devotees prostrate, both Your Feet become Dakshina, i.e. munificent in fulfilling their desires. But when Siva, the Destroyer of Manmatha, prostrates in order to atone for some feigned offence (of love), both your feet become Vama, i.e. crooked, unwilling to grant His desire.
The poet brings out the abundance of Devi's Grace to Her devotees through beautiful pun in words, vama and dakshina.
In Mookapanchasathi, Mookakavi says:
Asulabha-pradanat dinanam amarataru dourbhagya-jananim (2:60)
Devi's Feet grant the poor devotees things beyond their imagination and thus defame the heavenly Kalpaka tree.
Anamrasya Puradruha: sirasi the padabjapatha: Sive
Jiyadyena babhuva pankajavathi mouli-sravanthi kshanam
Kinchodanchita-balapallavavathi jatha jatavallari
Lakshapada-vasena sandhya-sushama-sandra cha chandri kala

Devi! When Siva, the annihilator of Tripuras, prostrates at your Feet (due to feigned mistake committed by Him in love), Your Feet hit His head. Long live this sight! The river Ganga in the head of Siva came to be decorated with (red) lotus for a second. The matted locks in His head (which are generally dry) shone with tender sprouts (the fingers of your lotus feet). The crescent moon shone with greater lustre than at dusk against the background of the red lac (of your Feet).

Devi's divine sport is ever beautiful.

Mookapanchasathi says:
Yayo: sandhyam rochi: satatam arunimne spruhayate
Yayos-chandri kanthi: paripathathi drushtva nakha-ruchim | (2:23)
The evening red light always longs for the shine of your red Feet. The lustre of the moon drops away on seeing the splendour of the nails in your Feet.

Drushtva ratrishu chandrapada-janitham pathoruhanam vyatham
Devi tvam karun-akuleva kurushe tadvaira-niryathanam |
Mananamra-Mahesa-moulivalabhi-vasasya sitatvisho

Nityam pankajapada-ghata-janitha badha yad-adhiyate
Devi! During the nights, the lotus flowers suffer due to the rays of the moon. Out of compassion for lotus, you take revenge on the moon when Siva prostrates (in order to pacify you after a loving quarrel). The moon, which lives in the head of Siva, is made to suffer by the attack of the lotus Feet of yours.
Mookakavi enjoys the grandeur of Devi's feet in Mookapanchasathi:
Tava trastham padat kisalayam aranyantaram agat
Param rekharupam kamalam amumev-asritham abhut
Jithanam Kamakshi dvitayamapi yuktham paribhave
Videse vasova saranagamanam va nijaripo: (2:85)

Kamakshi! The tender sprout (of plants), afraid of your Feet, went away to the forest; lotus flower took refuge in your Feet in the form of Rekha (lines). When the defeated persons feel ashamed, it is but proper that they go out of the country or take refuge with their own enemy.

Sambhrantis-tava Devi sa vijayathe mana-vanamre Sive
Tvat-padamburuha-prahara-mudithe mandam samuththayini |
Laksharaga-rasarunam nipathitham gangapayas-seekaram
Drushtva sonitha-sankaya taralitha kantham yad-alambatha: ||

When Siva prostrates and then slowly gets up, being pleased with the aggression of Your lotus Feet, You notice droplets of the water of Ganga, dropping from His head, red-coloured due to contact with the red lac of your Feet. Confusing these droplets as blood drops, You embrace Your beloved (as an act of apology for over reaction). Long live that confusion.

Devi's anger towards Her devotees does not last long. She is ever full of mercy and compassion, ever ready to forgive man's sins. She only waits for man to lay aside his ego and take refuge at Her Feet.

Sankaracharya says in Devyaparadha Kshamapana Stotram:
Jagadamba vichitram-atra kim paripurna karunasthi chen-mayi
Aparadha-parampar-avrutham na hi Mata samupekshate sutam | (11)
Mother of the worlds! If Your full Grace is on me, what is strange about it? Even if the son has committed series of mistakes, the mother does not neglect him.

Sri Pada Saptati - 1

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Documents : Devotional 2 : Devi

Aadhya Stotram * Aananda Valli Stotram * Abhirami Ammai Pathikam - 1 * Abhirami Ammai Pathikam - 2 * Abhirami Ammai Pathikam - 3 * Abhirami Anthadi * Abhirami Stotram * Akhilandeswari Pushpa Mala * Amba Ashtakam * Amba Pancha Ratnam * Ambikai Thuthi * Annapurna Ashtakam * Annapurna Devi Aarthi * Arya Navakam * Ashta Lakshmi Stotram * Bala Mukthavali Stotram * Bala Satha Nama Stotra * Bhagawathi Ashtakam * Bhagawathi Stotram * Bhaja Gaureesam * Bhavani Kavacham * Brahmanda Mohanakhyam Durga Kavacham * Dakshina Lakshmi Stotram * Devi Kshama Stotram * Devi Mahatmyam - 0 * Devi Mahatmyam - 1 * Devi Mahatmyam - 2 * Devi Mahatmyam - 3 * Devi Mahatmyam - 4 * Devi Mahatmyam - 5 * Devi Mahatmyam - 6 * Devi Mahatmyam - 7 * Devi Mahatmyam - 8 * Devi Mahatmyam - 9 * Devi Paatam * Devi Stotram * Devyaa Aarathrikam * Dhana Lakshmi Stotram * Durga Aarti * Durga Ashtakam * Durga Chalisaa * Durga Kavacham - 2 * Durga Kavacham * Durga Pancha Rathnam * Durga Saptha Sloki * Durga Stotram * Durga Stuti Hindi * Durga Stuti * Garbha Rakshambika Stotram * Indrakshi Stotram * Janaki Panchakam * Jaya Madhurashtakam * Jnana Prasoonambika * Kalyana Vrushti Stavam * Kamakshi Dukha Nivarini Asthakam * Kamakshi Suprabatham * Kamala Patyashtakam * Kameshwari Sthuthi * Karumari Amman Stotram * Kirata Varahi Stothra * Lakshmi Aarthi * Lakshmi Ashtothara Satham * Lakshmi Sahasra Nama Stotram * Lakshmi Stotra - Indra * Lalita Sahasra Nama Phala Sruthi * Lalita Sahasra Namam * Lalita Trishati Stotram * Lalitha Nava Rathna Malai * Lalithambal Shobanam * Maa Maha Kali Aarti * Maangaadu Kamakshi Paadalgal - 1 * Maangaadu Kamakshi Paadalgal - 2 * Maha Lakshmi Ashtakam * Maha Lakshmi Hrudaya Stotram * Maha Lakshmi Ji Ki Aarthi * Maha Lakshmi Kavacham * Maha Lakshmi Sthavam * Maha Lakshmi Stotram - 2 * Maha Lakshmi Stotram * Maha Lakshmiki Aarathi * Mahishasura Mardini Stotram - 2 * Mahishasura Mardini Stotram * Mariamman Thalattu - 1 * Mariamman Thalattu - 2 * Mariamman Thalattu - 3 * Mariamman Thalattu - 4 * Mariamman Thalattu - 5 * Meenakshi Pancha Ratnam * Meenakshi Stotram * Mere Man Ke Andha Thamas Mein * Mooka Pancha Sati - Arya Satakam * Mookambika Ashtakam * Nava Durga Raksha Mantra * Nava Durga Sthuthi * Nava Mangali Stotra * Neela Saraswathi Stotram * Neelayadakshi Suprabatham * Raja Rajeswari Stavam * Sakala Kalaa Valli Maalai * Sankata Devi Namashtakam * Santhoshi Mata Aarthi * Saraswathi Aarthi * Saraswathi Matha Ki Aarthi * Saraswati Ashtaka * Saraswati Ashtakam * Saraswati Bhujanga Prayata Stotram * Saraswati Chalisa * Saraswati Ji Ki Aarthi * Shakthi Mahimnah Stotram * Sharada Stotra * Sharada Stotram * Shriya Shatkam * Shyamala Dandakam * Siddha Lakshmi Stotram * Siddhi Lakshmi Sthuthi * Sitala Ashtakam * Sree Stotram * Sri Pada Saptati - 1 * Sri Pada Saptati - 2 * Sri Pada Saptati - 3 * Sri Pada Saptati - 4 * Sri Pada Saptati - 5 * Sri Pada Sapthathi - 1 * Sri Pada Sapthathi - 2 * Sri Pada Sapthathi - 3 * Sri Pada Sapthathi - 4 * Swayamvara Parvathi Stotram * Tara Ashtakam * Thulasi Stotram * Tripura Sundari Aparadha Kshamapana Sthava * Tripura Sundari Pratha Smaranam * Tripura Sundari Sthava * Tripura Sundari Veda Sara Sthavam * Tripura Thilakam * Vaageswari Stavam * Vaani Stotram * Varahi Anugrahashtakam * Varahi Nigrahashtakam * Vijaya Lakshmi Stotram * Vipareeth Pratyangira Stotra * Yudhishtra Krutham Durga Stotram

Documents : Devotional 2 : Sections

Documents : Devotional 2

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