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Shiv Tandav Stotram Benefits

1
शिव स्तोत्र
शिव स्तोत्रं का अर्थ भगवान शिव की स्तुति से है। यह स्तुति हिन्दू धर्म में भगवान शिव की शक्ति और सुंदरता का बखान करती है। यह स्तोत्रं लंका पति रावण द्वारा रचा गया। इस स्त्रोतगान की नौंवी और दसंवी चौपाई भगवान शिव को विनाशक के रूप में प्रस्तुत करती है। शिव स्तुति से रावण को भगवान शिव से शक्ति प्राप्त हुई

शिव स्तोत्रं कथा 2/33
2
शिव स्तोत्रं कथा
मान्यता है कि रावण ने कैलाश पर्वत उठा लिया था।और जब पूरे पर्वत को लंका ले जाने के लिए तैयार हुआ उस समय अपनी शक्ति पर पूर्ण अहंकार था। महादेव को उसका यह अहम पसंद नहीं आया तो भोले बाबा ने अपने अंगूठे से दबाया तो कैलाश जहां था वहीं रह गया।


शिव भक्त रावण 3/33
3
शिव भक्त रावण
शिव के अनन्य भक्त रावण का हाथ दब गया और वह आर्तनाद कर उठा - “शंकर शंकर” , अर्थात क्षमा करिये, क्षमा करिये और स्तुति करने लगा यह बाद में शिव तांडव स्तुति कहलाया।

काव्यशैली 4/33
4
काव्यशैली
शिव तांडव स्त्रोत स्रोतकाव्य में अत्यंत लोकप्रिय है। यह पञ्चचामर छंद में आबद्ध है। इसमें समास और अनुप्रास का मिश्रण है। इसकी ध्वनि संगीतमय है। यह स्तुति शिव भक्तों में अधिक प्रचलित है। सुंदर भाषा और काव्य शैली के कारण यह स्त्रोत विशेषकर शिवस्त्रोतों में विशिष्ट स्थान रखता है।

शिव तांडव 5/33
5
शिव तांडव
शिव तांडव के हर शब्द का अपना अर्थ होता है। लेकिन यह अर्थ सभी को नहीं मालूम होता। आज हम आपको बता रहें शिव स्तुति का अर्थ:-

स्तोत्र 6/33
6
स्तोत्र
जटाटवीगलज्जलप्रवाहपावितस्थले गलेवलम्ब्यलम्बितां भुजङ्गतुङ्गमालिकाम्। डमड्डमड्डमड्डमन्निनादवड्डमर्वयं चकारचण्डताण्डवं तनोतु नः शिवो शिवम् ॥1॥

अर्थात 7/33
7
अर्थात
जिन शिव जी की सघन, वनरूपी जटा से प्रवाहित होकर गंगा जी की धाराएं उनके कंठ को प्रक्षालित होती हैं, जिनके गले में बड़े एवं लंबे सर्पों की मालाएं लटक रहीं हैं, तथा जो शिव जी डम-डम डमरू बजा कर प्रचण्ड ताण्डव करते हैं, वे शिवजी हमारा कल्याण करें।

स्तोत्र 8/33
8
स्तोत्र
जटाकटाहसंभ्रमभ्रमन्निलिंपनिर्झरी विलोलवीचिवल्लरी विराजमानमूर्धनि। धगद्धगद्धगज्ज्वलल्ललाटपट्टपावके किशोरचंद्रशेखरे रतिः प्रतिक्षणं ममं ॥2॥


अर्थात 9/33
9
अर्थात
जिन शिव जी के जटाओं में अतिवेग से विलास पूर्वक भ्रमण कर रही देवी गंगा की लहरे उनके शीश पर लहरा रहीं हैं, जिनके मस्तक पर अग्नि की प्रचण्ड ज्वालाएं धधक-धधक करके प्रज्जवलित हो रहीं हैं, उन बाल चंद्रमा से विभूषित शिवजी में मेरा अनुराग प्रतिक्षण बढ़ता रहे।

स्तोत्र 10/33
10
स्तोत्र
धराधरेंद्रनंदिनी विलासबन्धुबन्धुरस्फुरद्दिगंतसंतति प्रमोद मानमानसे। कृपाकटाक्षधोरणीनिरुद्धदुर्धरापदि क्वचिद्विगम्बरे मनोविनोदमेतु वस्तुनि ॥3॥

अर्थात 11/33
11
अर्थात
जो पर्वतराजसुता (पार्वती जी) के विलासमय रमणिय कटाक्षों में परम आनंदित चित्त रहते हैं, जिनके मस्तक में सम्पूर्ण सृष्टि एवं प्राणीगण वास करते हैं, तथा जिनके कृपादृष्टि मात्र से भक्तों की समस्त विपत्तियां दूर हो जाती हैं, ऐसे दिगम्बर (आकाश को वस्त्र समान धारण करने वाले) शिवजी की आराधना से मेरा चित्त सर्वदा आनंदित रहे।


स्तोत्र 12/33
12
स्तोत्र
जटाभुजंगपिंगलस्फुरत्फणामणिप्रभा कदंबकुंकुमद्रवप्रलिप्तदिग्वधूमुखे। मदांधसिंधुरस्फुरत्वगुत्तरीयमेदुरे मनोविनोदद्भुतं बिंभर्तुभूतभर्तरि ॥4॥

अर्थात 13/33
13
अर्थात
मैं उन शिव जी की भक्ति में आनंदित रहूं जो सभी प्राणियों के आधार एवं रक्षक हैं, जिनकी जाटाओं में लिपटे सर्पों के फन की मणियों का पीले वर्ण प्रभा-समुह रूप केसर प्रकाश सभी दिशाओं को प्रकाशित करता है और जो गजचर्म (हिरण की छाल) से विभुषित हैं.

स्तोत्र 14/33
14
स्तोत्र
सहस्रलोचनप्रभृत्यशेषलेखशेखर प्रसूनधूलिधोरणी विधूसरांघ्रिपीठभूः। भुजंगराजमालयानिबद्धजाटजूटकः श्रियैचिरायजायतां चकोरबंधुशेखरः ॥5॥


अर्थात 15/33
15
अर्थात
जिन शिव जी के चरण इन्द्रादि देवताओं के मस्तक के फूलों की धूल से रंजित हैं (जिन्हें देवतागण अपने सर के फूल अर्पण करते हैं), जिनकी जटा पर लाल सर्प विराजमान है, वो चन्द्रशेखर हमें चिरकाल के लिए सम्पदा दें।

स्तोत्र 16/33
16
स्तोत्र
ललाटचत्वरज्वलद्धनंजयस्फुलिङ्गभा निपीतपंचसायकंनमन्निलिंपनायकम्। सुधामयूखलेखया विराजमानशेखरं महाकपालिसंपदे शिरोजटालमस्तुनः ॥6॥

अर्थात 17/33
17
अर्थात
जिन शिव जी ने इन्द्रादि देवताओं का गर्व दहन करते हुए, कामदेव को अपने विशाल मस्तक की अग्नि ज्वाला से भस्म कर दिया, तथा जो सभी देवों द्वारा पूज्य हैं, तथा चन्द्रमा और गंगा द्वारा सुशोभित हैं, वे मुझे सिद्धि प्रदान करें।


स्तोत्र 18/33
18
स्तोत्र
करालभालपट्टिकाधगद्धगद्धगज्ज्वलद्धनंजया धरीकृतप्रचंडपंचसायके। धराधरेंद्रनंदिनीकुचाग्रचित्रपत्रकप्रकल्पनैकशिल्पिनी त्रिलोचनेरतिर्मम ॥7॥

अर्थात 19/33
19
अर्थात
जिनके मस्तक से निकली प्रचण्ड ज्वाला ने कामदेव को भस्म कर दिया तथा जो शिव, पार्वती जी के स्तन के अग्र भाग पर चित्रकारी करने में अति चतुर है (यहां पार्वती प्रकृति हैं, तथा चित्रकारी सृजन है), उन शिव जी में मेरी प्रीति अटल हो।

स्तोत्र 20/33
20
स्तोत्र
नवीनमेघमंडलीनिरुद्धदुर्धरस्फुरत्कुहुनिशीथनीतमः प्रबद्धबद्धकन्धरः। निलिम्पनिर्झरीधरस्तनोतु कृत्तिसिंधुरः कलानिधानबंधुरः श्रियं जगंद्धुरंधरः ॥8॥


अर्थात 21/33
21
अर्थात
जिनका कण्ठ नवीन मेघों की घटाओं से परिपूर्ण आमवस्या की रात्रि के समान काला है, जो कि गज-चर्म, गंगा एवं बाल-चन्द्र द्वारा शोभायमान हैं तथा जो कि जगत का बोझ धारण करने वाले हैं, वे शिव जी हमे सभी प्रकार की सम्पन्नता प्रदान करें।

स्तोत्र 22/33
22
स्तोत्र
प्रफुल्लनीलपंकजप्रपंचकालिमप्रभा विडंबि कंठकंध रारुचि प्रबंधकंधरम्। स्मरच्छिदं पुरच्छिंद भवच्छिदं मखच्छिदं गजच्छिदांधकच्छिदं तमंतकच्छिदं भजे ॥9॥

अर्थात 23/33
23
अर्थात
जिनका कण्ठ और कंधा पूर्ण खिले हुए नीलकमल की फैली हुई सुंदर श्याम प्रभा से विभूषित है, जो कामदेव और त्रिपुरासुर के विनाशक, संसार के दु:खों को काटने वाले, दक्षयज्ञ विनाशक, गजासुर एवं अंधकासुर के संहारक हैं तथा जो मृत्यू को वश में करने वाले हैं, मैं उन शिव जी को भजता हूं।


स्तोत्र 24/33
24
स्तोत्र
अखर्वसर्वमंगला कलाकदम्बमंजरी रसप्रवाह माधुरी विजृंभणा मधुव्रतम्। स्मरांतकं पुरातकं भावंतकं मखांतकं गजांतकांधकांतकं तमंतकांतकं भजे ॥10॥

अर्थात 25/33
25
अर्थात
जो कल्यानमय, अविनाशी, समस्त कलाओं के रस का अस्वादन करने वाले हैं, जो कामदेव को भस्म करने वाले हैं, त्रिपुरासुर, गजासुर, अंधकासुर के सहांरक, दक्ष यज्ञ विध्वंसक तथा स्वयं यमराज के लिए भी यमस्वरूप हैं, मैं उन शिव जी को भजता हूं।

स्तोत्र 26/33
26
स्तोत्र
जयत्वदभ्रविभ्रमभ्रमद्भुजंगमस्फुरद्धगद्धगद्विनिर्गमत्कराल भाल हव्यवाट्। धिमिद्धिमिद्धिमिध्वनन्मृदंगतुंगमंगलध्वनिक्रमप्रवर्तित: प्रचण्ड ताण्डवः शिवः ॥11॥


अर्थात 27/33
27
अर्थात
अत्यंत वेग से भ्रमण कर रहे सर्पों के फूफकार से क्रमश: ललाट में बढ़ी हूई प्रचण्ड अग्नि के मध्य मृदंग की मंगलकारी उच्च धिम-धिम की ध्वनि के साथ ताण्डव नृत्य में लीन शिव जी सर्व प्रकार सुशोभित हो रहे हैं।

स्तोत्र 28/33
28
स्तोत्र
दृषद्विचित्रतल्पयोर्भुजंगमौक्तिकमस्रजोर्गरिष्ठरत्नलोष्ठयोः सुह्रद्विपक्षपक्षयोः। तृणारविंदचक्षुषोः प्रजामहीमहेन्द्रयोः समं प्रवर्तयन्मनः कदा सदाशिवं भजे ॥12॥

अर्थात 29/33
29
अर्थात
कठोर पत्थर एवं कोमल शय्या, सर्प एवं मोतियों की मालाओं, बहुमूल्य रत्न एवं मिट्टी के टुकडों, शत्रू एवं मित्रों, राजाओं तथा प्रजाओं, तिनकों तथा कमलों पर सामान दृष्टि रखने वाले शिव को मैं भजता हूं।


स्तोत्र 30/33
30
स्तोत्र
कदा निलिंपनिर्झरी निकुञ्जकोटरे वसन् विमुक्तदुर्मतिः सदा शिरःस्थमंजलिं वहन्। विमुक्तलोललोचनो ललामभाललग्नकः शिवेति मंत्रमुच्चरन् कदा सुखी भवाम्यहम्

अर्थात 31/33
31
अर्थात
कब मैं गंगा जी के कछारगुञ में निवास करते हुए, निष्कपट हो, सिर पर अंजली धारण कर चंचल नेत्रों तथा ललाट वाले शिव जी का मंत्रोच्चार करते हुए अक्षय सुख को प्राप्त करूंगा।

स्तोत्र 32/33
32
स्तोत्र
निलिम्प नाथनागरी कदम्ब मौलमल्लिका-निगुम्फनिर्भक्षरन्म धूष्णिकामनोहरः। तनोतु नो मनोमुदं विनोदिनींमहनिशं परिश्रय परं पदं तदंगजत्विषां चयः ॥14॥


अर्थात 33/33
33
अर्थात
देवांगनाओं के सिर में गूंथे पुष्पों की मालाओं के झड़ते हुए सुगंधमय पराग से मनोहर, परम शोभा के धाम महादेवजी के अंगों की सुंदरताएं परमानंद युक्त हमारे मन की प्रसन्नता को सर्वदा बढ़ाती रहें।

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Sri Ram Raksha Stotra श्रीरामरक्षा स्तोत्र

The entirety of the Sri Ramraksha Stotra is that of an extremely powerfulmantra. Recitation of the Sri Ramraksha Stotra results in establishing an impenetrable, amazing and powerful armour around yourself.

The exceptional origins of the Sri Ramraksha Stotra is that Lord Shiva rendered the entire 38 stanzas within the dream of Shri Budha Kaushika Rishi who wrote down the entire stotra at the dawn thereafter. Since then, the Sri Ramraksha Stotra has become established within common devotees and become stronger and stronger. Today, the Sri Ramraksha Stotra has gone deep into the hearts of the devotees.

The eleven stanzas of the total thirty-eight in the Sri Ramraksha Stotra denote the actual 'Ram-raksha', i.e., protection by Rama. This is an attempt to understand the divine aspects of the Sri Ramraksha Stotra and to explore the means to enable the protective strength by its proper rendition.

"Asya Shri Ramraksha Stotra mantrasya Budhakaushika Rishi-hi"

The Sri Ramraksha Stotra begins with these words, and it would be thus, that all devotees wold immediately be familiar with, while memorising the 38 stanzas. Today, the Sri  Ramraksha Stotra is easily available in transliterations in many languages, along with detailed explanation of each stanza. However, it is perhaps the asset of the comfortable nature of the words, the phonetic tenor and the ease of memorising the sequence, that makes the Sri Ramraksha Stotra so well-loved amongst all devotees.

Introduction

India is a divine land, with diverse deities, religions and cultures. The advent of a fast-paced electronic world, shrinking rapidly in access, continues to take us away from divinity. The bonds of religion, culture and gods with human society in India and amongst Indians everywhere is weakening rapidly. The aspects of success, prosperity and achievements in this ever-changing dynamic world cannot even lead to holistic peace and tranquility in one's life. We refuse to recognise the truth. The world of consumerism, competition and fragile relationships does seem to hide itself within another world of instant happiness, short-lived achievements and thoughtless aspirations to creating relationships without an enduring understanding.

Failure in relationships, loss of friends, relatives and property, lack of public acknowledgement of achievements, however big or small, and an understanding of the existence of fragile human nature makes one wonder and question the reality over the myth. We begin to explore other ways and means of going around a deliberate understanding of human relationships and our own behaviour.

We may begin to realise, perhaps, when in anguish, distress or sorrow, that ill-gotten wealth or worldly sorrows and disputes are but a curtain drawn across divine wealth. Sorrow, anguish and worldly troubles prevent divine blessings from being noticed. One should always attempt to allow one's divine blessings to be visible distinctively and thereby prevent the retention of wordly troubles and anguish. It is thus understood, that the Sri Ramraksha Stotra is the only means of getting mastery over worldly sorrows and strengthening one's divine blessings.


Recitation

The action of reciting a 'stotra' (= a collection of 2-line /4-line /6-line stanzas) is in the actual aspect of penance. One needs to determine within oneself that the 'penance' of reciting the stotra would be attempted and completed in an entirely deliberate and disciplined manner. The actual act of reciting the 'stotra' is in the action of 'praising' the deity through a methodically written sequence of stanzas. The stanzas within the stotra are carefully and cleverly assembled. The escalation of internal devotion that builds up during the recitation of the 'stotra' is in its extremely clever and methodical construction.

It is said that when in total contemplation of the deity, through dedicated recitation of the Sri Ramaraksha Stotra, one develops a complete attractive visage within oneself. It seems as if the deity responds to the contemplation and becomes at one within the devotee who seems to undergo a blissful experience, even if so, in serenity, and gathers a glow of attractive happiness, and thereby radiates the happiness to everyone who approaches in closer contact.

Repetitive recitation of the Sri Ramaraksha Stotra provides for a different experience at each occasion. The devotee would certainly experience a different understanding and perspective during each repetition. Certain stanzas may provide a different aspect or understanding during the second repetition and may again change their relevance or abstraction during the next repetition. This is the reason why the repetition and persistent increasing numbers of repetition of the Sri Ramaraksha Stotra, or, for that matter, any stotra, is encouraged amongst all devotees.

The Sri Ramraksha Stotra can easily be recited within any household. The stotra has been written in Sanskrit, but, the words are simple and easy to learn, even if the devotee is not familiar with the language. The recitation and rendition of the stanzas, and the rhythm within them, helps the devotee to sing or speak the words without errors. The truest pleasure is in the repeated recitation of the Sri Ramraksha Stotra, with the utterance of each word and in the lilt of the rhyme in each stanza.


Drowning in Rama

The joy never ceases for the devotee in the continued recitation of the Sri Ramraksha Stotra. The simple magic, at its truly simplest, is in the repeated mention of Rama's name, in explaining every nuance of the being of the Rama-avatar (= the manifestation of Rama), and in the total internal rendering of Rama within the heart of the devotee. The information provided within each inflection of Rama's name is brought forth as the discovery of the unknown within that which is always and perpetually known.

The references to Rama, the relevances of the aspect of Rama, in intimate detail and in understanding the avatar of Rama, through the rhythmic rendering in the Sri Ramraksha Stotra is extremely delightful. The 38 stanzas of the stotra seem to echo the tremendous aspect of Rama, and with the progression of one stanza after another, the echo finds it way, passionately within the heart of the devotee.

The completeness of each stanza helps drown the devotee deeper and deeper without any desire to be rescued from the vibrations of the echo. It is thus, that this many thousand year-old Sri Ramraksha Stotra finds its own path within the hearts of devotees and grips them within its embrace without anyone wanting the stotra to lose its grip over them.

There are some distinctively specific aspects of the Sri Ramraksha Stotra that we begin to realise, when we recite the stanzas regularly and we become familiar with them. The foremost significant aspect of the stotra is that the entire emphasis on the name, 'Rama', as an avatar or manifestation of Vishnu, is only referred to in the last stanza, being -



राम रामेति रामेति,
रमे रामे मनोरमे ।
सहस्रनाम तत्तुल्यं,
- ामनाम वरानने ॥


Raam Raameti Raameti,
Rame Raame Manorame |
Sahasra-naama Taththulyam,
Raama-naama Varaanane ||

The aspect of 'Rama' as an avatar of Vishnu, and being referred to as an equivalent or as an higher incidence is indicated in this stanza, and nowhere else, throughout the stotra. Within all the other stanzas, synonymous use of the name is made at several occasions, as though it was a deliberate strategy of word play by Shiva, and as written by Shri Budha Kaushika Rishi.

The other significant aspect of Shri Ramraksha Stotra is that one gets to witness several aspects of Rama's life, from his birth in the Raghu dynasty, through to his victory over Ravana and thereafter. The stanzas seem to travel through the instances of his life, almost in chronological sequence, and drowns the devotee in bliss.


Requesting Rama's protection

It is the purpose of the Sri Ramraksha Stotra to entreat Rama, as the deity, to protect one's own body, in all its aspects and for all organs, and for all time. This is the reason why devotees entrust themselves to Rama in seeking his blessings by reciting the stotra. The devotee makes it amply understood that he is seeking Rama's protection and thereby entering his sanctuary in an absoluteness of determination.

There is tremendous latent meaning and purpose in each stanza of the stotra. At times, any stanza in the stotra, or the complete stotra may seem to be a sufficient prayer in its entirety, but often, it seems incomplete. And then, later, it seems to rescue itself, and becomes complete. The devotee is left speechless at being a witness to the inflection and seems without recourse but, to be greedy, for more.

There is an entire aspect of supplication, like a chapter, if you may term it as such, that enables the devotee to focus on Rama, from his forehead to his feet, entreating for protection while naming each body-organ within a divine perspective. These specific stanzas begin from "शिरो में राघव पातु" ("Shiro mein Raaghavah paathu-h") leading up to "पादौ विभीषण श्रीद: पातु रामोSखिलं वपु:" ("Paadau Vibheeshan-a shreedha-h, paatu Raamo-khilam-m vaapu-h").

These stanzas are the core group of lines that entreat Rama for his protection and thereby are the main "Ram-raksha" (= protection from Raama) aspect. It should thus be in the attempt of the devotee to ensure that the core group of stanzas are entirely within one's memory and repeated silently in a blissful manner.

The stotra does not try to explain away its actual premise. The devotee, at times, may feel a gap in understanding the actual causal relationship between Rama's blessings, by mere recitation of his name, and in the protection of each organ of one's own body. There are references to the hands, to the stomach, and to other parts of the body. Some of these references are very specific. Why would such references be established and accepted within the aspect of understanding that Rama, his blessings, and the repetition of his name would help in a clinical protection of one's physical body.

The devotee may be left questioning oneself or one's contemporaries about the relevance and usefulness of the recitation. It is hoped that devotees would continue to question the Sri Ramraksha Stotra, for it is essential that all doubts and misgivings are removed and dispelled. It is in the repeated recitation that clarity envelops the doubts and takes shape in the manner of a complete cloak over the Stotra.

The Sri Ramraksha Stotra takes the devotee through an almost complete anatomical journey, comprising almost 20 body parts that are referred to, in the stanzas. The devotee worships Rama through this stotra by journeying throughout one's own body and supplicating oneself for protection and blessings. It is thus that the devotee offers his own body to Rama, by acknowledging that the divine armour from Rama is required for one's own protection.

The very action of recitation of the Sri Ramraksha Stotra brings together the convergence of various perspectives. Firstly, there is the intention of the devotee, as a manner of decision and determination to recite and imbibe the protective nature of the Stotra. Secondly, it could also be led by the ponderance by the devotee on the human body, or any particular part of the body, while seeking Rama's blessings.

There is the further understanding that whatever may be the result, it was certainly the nature of protection by Rama, on the human form of the devotee. The enquiry during the recitation and during future repetitions is within the mind about how the blessings would actually help one's own body especially if there is an illness or anguish or distress.

Stotra is a form of auto suggestion; reciting it daily helps restore confidence and raises your self-esteem.

Stotra is a form of auto suggestion; reciting it daily helps restore confidence and raises your self-esteem.

To have a positive self-image and a stable personality, it is necessary that you hear and feel how strong, reliable, capable and dynamic you are, because what you hear about yourself, you begin to believe and what you believe about yourself, you manifest. Hence, you should make sure you hear the right things, the things you want yourself to be. Most of our days are spent with people at work and home,hearing about the stress and strain, what you did not do, rather than all the good things you did.Now,if nobody is showing you the positive version of yourself, it is your responsibility to make sure you see and hear a positive version of yourself and a stotra is one way to do it. Stotra is a form of autosuggestion. It brings to your conscious mind, reminders of your true potential and abilities. It invokes that part of your personality, which is truly you but lying dormant under the hustle and bustle of everyday life.It contains verses that praise the capabilities and achievements of a deity.By regular chanting or singing of the stotra, these words appeal to the higher,diviner,subtler parts of your subconscious personality and are slowly invoked and brought up to your conscious attention and reinforced in the mind.

The conscious mind then finds ways and means to nurture more intently those qualities and become like that. Most stotras call upon a deity as ‘auspicious and benefactor’— you too want to be an employee who brings positive returns and benefits to his work place.You want to be one who is a benefactor to your family and relatives and not one who brings loss and sadness — inauspiciousness. The verses also praise the deity as ‘powerful destroyer of enemies and demons’ — you too want to destroy your enemies, such as procrastination, self-defeatist habits, laziness, criticism, staying in comfort zone.You want to defeat your problems with creative solutions. You want to beat competition and competitors to bag that contract or position. The deity is called upon as a ‘dispeller of darkness’ — you want to be well informed and not be ignorant about the advances or business opportunities in your field of work.You want to dispel doubts and unknown variables while decision-making, you want to dispel sadness, depression, low performance due to a setback; you’d like to dispel hurdles in your promotion. The deity is addressed as ‘peaceful and dynamic’— you too want to create peace and calm in your working environment and at home; you do not want to be the reason of conflict or stagnation in the family or work place. These themes are common to all the stotras and are like daily nutritional requirement.

But if there is a certain condition in your system like deficiency of Vitamin A that affects your eyes, you need to supplement it additionally, specifically with Vitamin A alone. Just eating more nutritious food or any other general vitamins will not help. So also, mental temperaments, life problems and needs of a person differ from person to person, hence, the deity to be invoked with the stotra — the qualities to be addressed in yourself — should also be specific to your requirements. The Aditya Hridayam Stotra — lifts the spirit of a person who has been struggling in life for a long period of time.The Dakshinamurthy Stotra, the guru stotra,is for people who feel stuck in life, or are in a state of mental confusions. It makes your thinking process clear, so that you can make right decisions. Such stotras open up new ways of perception and bring out solutions to your problems.

Anybody who wants wisdom must sing this stotra. Those who are actively planning things mentally but find it difficult to execute their plans will greatly benefit by chanting the Maruti Stotra.It reminds you of all those seemingly impossible things you are capable of,especially the line Vaadhata vaadhata vaadhe,grasile surya mandala, bhedile shunya mandala — as you grow,grow to span the entire universe, and reach beyond that… so there is no stopping you and there is only growth to reach the skies. The Raamaraksha Stotra is specifically meant for protection of the individual from any untoward happenings. For best results, the stotras must be sung or chanted with devotion and faith, preferably after bath in the morning at sunrise and after a wash at sunset in the evenings. Unlike meditation or other intense practices, a stotra is simple and as easy as singing a song, hence, children are taught stotras early on. It is important to start the day with a boost of positivity and confidence, self-assured of one’s abilities to take on the world. Hear yourself recite the stotra, because what you hear you tend to become.

Difference between Kavach Stotra and mantra

Kavachas give you protection. Stotras are basically essence of the vedic concepts presented in such a way that can be used by everyone without any ritual taboos. The rigid mantric procedures and guidelines do not apply to stotras.

Kavachas should be chanted with some sort of ritual purity. Actually kavachas are mandatory before chanting the mantra or doing any sadhana A kavach usually comprises of digbandh ( To deactivate 10 directions against negative energy or impact, Viniyog ( A Sankalp of taking some water in your palm and releasing the same on completion of verse which tells about Rishi, Chhandh, Keelan, Utkeelan, Bija and Shakti of the Kavach. Nayaas ( both ang nyas ( body parts) and kar( Hand ) Nyas.

A kavach may comprise of several mantras and bija mantras

When intense Sadhanas are done, the nervous system may undergo severe strain due to the forceful awakening of the kundalini energy through the nervous system till brain. This can sometimes cause people to lose their mental balance. Chanting of kavachas

Generally, one who regularly chants kavacha of deities is protected and will experience miraculous escape during life-threatening circumstances.

Stotra, kavachas, and mantras have a common purpose - that of securing the grace of Deities to the aspirant.

You can chant them at your convenience. But, while chanting kavachas and mantras you should be more careful with the pronunciations. There might be printing errors in the works which you should get corrected by experts in your area. But stotras are not bound by such rigid rules. It is like a child's calling a close relative....though the child may call without clarity, the elders will know whom the child is calling....like that even if there is a slight mistake in chanting simple shlokas and stotras, the side effects will not be severe,  because it is almost like a child addressing its elders in the family. That is why sages have given stotras out of their kindness for the use of everyone.

Mantras are potent Sound syllables that create vibration and resonance ,they are used to invoke the deity to seek different desires from power ,siddhhis to moksha or final emancipation .

Mantras are sounds, syllables, words or groups of words that are repeated with the goal of creating a positive transformation within the person

According to the vaidika scriptures on Mantra Shastra (Science of Mantras) sublime vibrations of Shabda (eternal sound) and Nada (cosmic vibration) is the originator of everything that exists in nature. It is indeed the source of the omnipresent manifestation of the supreme consciousness - the Para Brahm. Therefore, Shabda and Nada are regarded as the reflections of Brahm. The anahat swar ( the "Unmade Sound,soundless sound , "sound" of the universe, the primal sound of energy itself.) induced by these vibrations is said to be the generator of perpetual energy in the universe. Thus Mantra Yoga maintains that everything in nature, all objects, whether they be animate or inanimate, are composed of sound vibrations. All physical objects are composed of sound and each physical object, be it an insect, a rock, a building, a planet, or a human being, resonates their own particular harmonic note.

A kavach is a necessity for creating the desired protective ambience and environment for sadhak,individual or mantrik.

Mantras are very potent source of astral energy and only a few of them can be recited without due procedures rituals and protection of kavach .Some examples of exception are Om, Om namo shivaye ,Om Ganeshaya namah and Hare rama Hare Krishna. Etc.

Lord shiva had locked lots of mantras due their incessant use by Asurs ( demons) in seeking boons and powers from deities , in case of keelat mantras a procedure of utkeelan( unlocking) is necessary.

Mantras require specific procedures and thus they should not be adopted and recited in casual way.

A mantra has the following six parts:

1. It has a rishi who had self-realization for the first time through this mantra, and who gave this mantra to the world. He is the seer for this mantra. Sage Vishwamitra, for example, is the rishi for the Gayatri mantra.

2. The mantra has a metre, which governs the inflection of the voice.

3. The mantra has a particular devata or supernatural being, higher or lower, as its informing power. This devata is the presiding deity of the mantra.

4. The mantra has a bija or seed. The seed is a significant word, or series of words, which gives a special power to the mantra. The bija is the essence of the mantra.

5. Every mantra has a shakti. The shakti is the energy of the form of the mantra, that is, of the vibration forms set up by its sounds. These carry the individual to the devata that is worshipped.

6. The mantra has a kilaka, pillar or pin. This plugs the mantra chaitanya, consciousness, that is hidden in the mantra. As soon as the plug is removed by constant and prolonged repetition of the name, the chaitanya that is hidden is revealed. The devotee gets darshan of the ishta devata.

The Name of a deity

The Name of the deity which is to be worshipped. Usually Shri or Om is prefixed to the deity’s Name. [Refer ‘Prefixing Shri or Om to the Name’.]

The favour asked for

Whatever is to be asked of the deity.

Pallav (salutation)

Pallav refers to the last or the decorative part of the mantra. Pallav also means to collect, the description of the benefit derived, etc. Often the ‘namaha’ in a mantra expresses salutation to the deity. That is the pallav. The words in the mantra are also known as pallav.

The meaning of some words which appear at the end of a mantra: ‘Often several words like namaha, svaha, svadha, vashat, voushat, hum and phat are joined to the bijas. These words either depict the mental state of a seeker at the time of chanting the mantra or whatever one wishes to achieve with their usage.

Their implied meanings are as follows :

· Namaha : The serene and peaceful state of the antahkaran appeasing the deity of the mantra by surrendering to it.

· Svaha : Destruction of harmful energy, for instance curing a disease and doing good to others, appeasing the deity of the mantra with offerings.

· Svadha : Self-contentment, strengthening oneself

· Vashat : A spiritual emotion of destroying the enemy

· Voushat : To create conflicts or opposition among enemies,to acquire power and wealth

· Hum : Anger and courage, to frighten one’s enemy

· Phat : A spiritual emotion of attacking the enemy, to drive the enemy away

Kilak

· Kilak means a wedge or a clue to a mystical puzzle. The Guru gives the kilak of the mantra. Consequently the energy of the mantra is manifested. Kilak means the description, proximity, speed and method of pronunciation, the rhythm of recitation of the mantra (alap), etc. Sometimes the kilak assumes the form of a prior notice. When a sage creates a mantra along with a precondition that ‘without the pronunciation of a particular word prior to the mantra, the practice of the mantra will not be fruitful’, then the mere chanting of the mantra does not prove to be of any avail. Such a word is termed as a kilak of a mantra, that is a wedge or a clue to a mystical puzzle. Only when the mantra is chanted along with it does it prove to be fruitful. Understanding that word, and chanting along with it or destroying the relationship of that word with the mantra is called nishkilan or utkilan. However, only spiritually evolved persons can give guidance to this effect. One comes across ‘Shrimat Hanuman kilakam’ in Shriramaraksha verse (stotra).

· Movement of the saman vital energy (pranvayu) is essential to activate the kundalini (spiritual energy). Nadibandha (blocking the channels) is performed to achieve it. The energy used to perform nadibandha is also called kilak. Kilak means the expulsion of the saman vital energy from which energy is generated. Nadibandha also occurs if a mantra is chanted appropriately.