Stress Buster Cocktail – HPK

These are strange and testing times. For many across the world, what next is a big question now. Anxiety and stress appears to be the key question that is lingering.

The answer to this question is not simple. For example, the answer by a Professional need not be applicable to the Retired; the Urban may have a completely different perspective to this question as compared to the Rural. It is a fact that the answer needs to be found out by everyone in their own way and at their own pace.

I am confined for nearly 3 months to the glass, metal & wood partitioned tiny space surrounded by “concrete jungle” in Manhattan. I was no exception to the universal phenomenon of “stress” stated above. Thanks to God and Blessings from elders, in life I am very lucky in several ways; one of them being “having access to a wonderful accommodation at a village in the Suffolk County” post retirement. Riding on my luck, I decided to go in for a heady cocktail of “HPK” (Hamptons and Poorvi Kalyani) twice a day for a week to bust the accumulated stress.

Wondering what is this cocktail about!

“Poorvikalyani” is one of my favourite “Raga (the melodic structure) in Carnatic Music. It is a Pleasant and Popular Raga and has six notes on the ascent and seven notes in the descent. The raga has a profound effect  on  reducing anxiety and  abdominal pain.

“Hamptons” is the near equivalent of Heaven for many upscale Newyorkers with beaches, sprawling bungalows and extensive greenery.

Combine these two. Wow! What a relief: what a magic this cocktail has done to rejuvenate me.

See for yourselves in this video

Music Courtesy: The Legendary Carnatic Music Flutist Dr N Ramani


Verse 3

मे द्वेषरागौ मे लोभमोहौ

मदो नैव मे नैव मात्सर्यभावः

धर्मो चार्थो कामो मोक्षः

चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥३॥

English Transliteration

Na Me Dvessa-Raagau Na Me Lobha-Mohau

Mado Naiva Me Naiva Maatsarya-Bhaavah |

Na Dharmo Na Ca-Artho Na Kaamo Na Mokssah

Cid-Aananda-Ruupah Shivo[a-A]ham Shivo[a-A]ham ||3||

Meaning of the Sanskrit Words

मे (Me): Relates to Me

द्वेषरागौ (Dvessa-Raagau): Hatred or Attachment

द्वेष (Dvessa) = Hatred

राग (Raaga) = Passion, Affection

लोभमोहौ (Lobha-Mohau): Greed or Infatuation

लोभ (Lobha) = Greed

मोह (Moha) = Infatuation

मदो (Mado): Pride, Arrogance, Passion

मद (Mada) = Pride, Arrogance, Passion

नैव (Na-Iva): Not Indeed

न (Na) = Not

इव (Iva) = Indeed

मात्सर्यभावः (Maatsarya-Bhaava): Feeling of Jealousy

मात्सर्य (Maatsarya) = Jealousy

भाव (Bhaava) = Feeling

धर्मो (Dharmo): Righteousness

धर्म (Dharma) = Righteousness

चार्थो (Ca-Artha): And Wealth

च (Ca) = And

अर्थ (Artha) = Wealth

कामो (Kaamo): Desire

काम (Kaama) = Desire

मोक्षः (Mokssah): Liberation

चिदानन्दरूपः (Cid-Aananda-Ruupah): Nature of Blissful Consciousness

चित् (Cit) = Consciousness

आनन्द (Aananda) = Bliss

रूप (Ruupa) = Nature

शिवोऽहम् (Shiva-Aham): I am Shiva, the Blissful Consciousness

शिव (Shiva) = signifying Consciouness

अहम् (Aham) = I

Meaning of the Verse

3.1: Neither do I have Hatred, nor Attachment, Neither Greed nor Infatuation,

3.2: Neither do I have Pride, nor Feelings of Envy and Jealousy,

3.3 I am Not within the bounds of Dharma (Righteousness), Artha (Wealth), Kama (Desire) and Moksha (Liberation) (the four Purusarthas of life),

3.4: I am the Ever Pure Blissful Consciousness; I am Shiva, I am Shiva, The Ever Pure Blissful Consciousness.

3. I have neither aversion nor attachment, neither greed nor delusion; I have neither arrogance nor jealousy; I have no duty (to perform) nor any wealth (to acquire); neither desire nor liberation; I am of the nature of Pure Consciousness-Bliss Absolute, I am Shiva, I am (verily) Shiva

Notes: Greed, delusion, pride and jealousy together with lust and anger constitute shad ripu (also called ari shad varga), the six-fold internal enemies of a human being. Dharma (righteousness), artha (wealth), kama (desire), and moksha (liberation) are together known as purusharthas, the four objectives of a human being.

Meaning in Tamil

விருப்பு வெருப்பெனக்கில்லை பேரவாவும் காமமும் எனக்கில்லை

இறுமாப்பு ஆணவம் காழ்ப்புணர்வும் யான் கொண்டதில்லை –

நான்வாழ் இலக்காம் நேர்மை செல்வம் இன்பம் முக்திதனின் வரையெனக்கில்லை

உள்உணர்வின் பேரின்ப வடிவான சிவமே யான் சிவமே யான்


Verse 2

प्राणसंज्ञो वै पञ्चवायुः

वा सप्तधातुः वा पञ्चकोशः

वाक्पाणिपादं चोपस्थपायु

चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥२॥

English Transliteration

Na Ca Praanna-Samjnyo Na Vai

Na Vaa Sapta-Dhaatuh Na Vaa |

Na Vaak-Paanni-Paadam Na Copastha-Paayu

Cid-Aananda-Ruupah Shivo[a-A]ham Shivo[a-A]ham ||2||

Meaning of the Sanskrit Words

प्राणसंज्ञो (Praanna-Samjnyo): The Vital Breath

प्राण (Praanna) = The vital Breath

संज्ञो (Samjnyo) = Conscious of

वै (Vai): Or

पञ्चवायुः ( The Five Vital Air

पञ्च ( = Five

वायु (Vaayu) = Vital Airs

वा (Vaa): Or

सप्तधातुः (Sapta-Dhaatuh): The Seven Ingredients [of the body]

सप्त (Sapta) = Seven

धातु (Dhaatu) = Ingredient

पञ्चकोशः ( The Five Sheaths [of the gross and subtle body]

पञ्च ( = Five

कोश (Kosha) = Sheath

वाक्पाणिपादं (Vaak-Paanni-Paadam): Speech, Hand and Foot

वाच् (Vaac) = Speech

पाणि (Paanni) = Hand

पाद (Paada) = Foot

चोपस्थपायु (Copastha-Paayu): The organ of Excretion

चुप् (Cup) = Move

पायु (Paayu) = Organ of Excretion, Anus

चिदानन्दरूपः (Cid-Aananda-Ruupah): Nature of Blissful Consciousness

चित् (Cit) = Consciousness

आनन्द (Aananda) = Bliss

रूप (Ruupa) = Nature

शिवोऽहम् (Shiva-Aham): I am Shiva, the Blissful Consciousness

शिव (Shiva) = signifying Consciouness

अहम् (Aham) = I

Meaning of the Verse

2.1: Neither am I the Vital Breath, nor the Five Vital Airs,

2.2: Neither am I the Seven Ingredients (of the Body), nor the Five Sheaths (of the Body),

2.3: Neither am I the organ of Speech, nor the organs for Holding ( Hand ), Movement ( Feet ) or Excretion,

2.4: I am the Ever Pure Blissful Consciousness; I am Shiva, I am Shiva, The Ever Pure Blissful Consciousness.

2. I am not indicated by prana, nor the five-fold vital airs nor the seven elements (sapta dhatuh) of the body, nor the five sheaths; nor the organs of speech, nor hand, nor leg; and not generative or excretory organs, I am of the nature of Pure Consciousness-Bliss-Absolute, I am Shiva, I am (verily) Shiva. 

Notes: Five vital airs are : Prana (controls respiratory system), Apana (controls excretory system), Vyana (controls circulatory system); Samana (controls digestive system), and Udana (controls ejection of the prana from the physical body). Seven basic elements (sapta dhatuh) consist of: skin, flesh, fat, bone, blood, bone marrow, and semen. Five sheaths (pancha kosha) are believed to veil our understanding of the atman include, in order from gross (outer most) to the subtle (inner most): annamaya kosha (food sheath); pranamaya kosha (vital air sheath);manomaya kosha (mind sheath); vijnanamaya kosha (intellectual sheath); and anandamaya kosha (bliss sheath).

Meaning in Tamil

உள்உயிர்மூச்சும் யானில்லை

உயிர்காக்கும் ஐவகை ஆவியும் யானில்லை

உடல் ஏழு மூலமும் யானில்லை

உயிர்மேவும் ஐவுறையும் யானில்லை

உடலொட்டிய ஐம்பொறியும் யானில்லை

உள்உணர்வின் பேரின்ப வடிவான சிவமே யான் சிவமே யான்


Before we start exploring Nirvana Shatakam and look at the answers to the vital question of “ Who am I?”, it is essential for us to understand what am I made of, what do I do and what is beyond me. To my limited knowledge, there cannot be a more deeper analysis to these questions than by the Saints & Philosophers of Hindu Religion. One needs a lifetime to understand the material available in the religion. I will definitely restate again and again that I am a novice in this field of philosophy (“Vedanta”) and can only skim at the surface without any deep understanding. Yet from this ocean of information and knowledge I will venture out and reproduce one approach advocated by the legendary Swami Chinmayananda ( which helps me in the process of understanding myself.

BMI Chart

Interpretation of Symbols :

The Symbol of Truth


viewed through the veil of


Expresses through the instruments of:

the Body (B), Mind (M), Intellect (I)

As the individual entity or ego:

the Perceiver (P), Feeler (F), Thinker (T) 

In the world of:

Objects (O), Emotions (E), and Thoughts (T). 

I – The person

Here is how the Swamiji helps us in Understanding Ourselves (Our Personality). When we say “experience” we are looking at three fundamental factors:

1. the experiencer (the subject)

2. the object of experience (the object)

3. the relationship between the two, the experiencing (the act)

The Individual as an experiencer (PFT) is the subject who gains experiences of the world (OET) through the instruments of experiencing (BMI). Through the body, the person experiences the world of objects; through the mind, one experiences the world of emotions, and through the intellect, the world of ideas.

When the subject identifies with the intellect, he becomes the thinker, experiencing the world of thoughts and ideas; when identified with the mind he becomes the feeler, experiencing the world of emotions and feelings; and when identified with the body, he becomes the perceiver, experiencing the world of objects.

Therefore each individual acts out the various roles of a perceiver, feeler, and thinker as he seeks his happiness in the world of objects, emotions, and thoughts.

In every experience in life, man contacts the world through the media of four constituent entities in him. They are his body, mind, intellect, and the Consciousness, symbolized by the symbol Om, which is the Life Principle in him. 

Now let us have an idea of what these elements are as explained by the Swamiji.

Body, Mind, Intellect:

“ The physical body (பிண்டம்) is solid matter, the densest aspect of the human personality. It contains five organs of perception (ஞானேந்திரியம்) and the five organs of action (கர்மேந்திரியம்). The size and shape of the body differ from individual to individual, but the essential ingredients and the functions of the organs are common to all.

The variable factor in man is the mind and intellect equipment. The mind is the seat of impulses and feelings, and it is common to all living creatures. Animals also possess a mind. It all boils down to how one applies the mind.

Human being alone has the capacity to discriminate and analyze his/her feelings as and when they arise. He/She alone can allow his/her actions to be guided and directed by his/her power of discrimination instead of being driven and carried away by momentary impulses and feelings. This faculty of discrimination, this power of judgment, this capacity to discern what is to be done and what is to be avoided, is the function of the intellect.


The quality and textures of the mind and intellect equipment differ from one individual to another, depending upon one’s inherent and innate tendencies or inclinations, which are called vasanas.

Vasanas create desires in the intellect; desires produce thoughts in the mind, and thoughts manifest in the form of actions at the level of the physical body. Desires, thoughts and actions are, therefore, only manifestation of vasanas in the respective individual. Each one of us thus becomes a helpless statement of our past though this impulse of vasanas.

(Note: How did we get these Vasanas in oneself? This is a separate subject by itself. For this particular blog I would just compare Vasanas to the Residual Magnetism in a material.)

Om, the Symbol of Truth:

In the ultimate analysis, the whole aim of living for a human being is to condition the body, mind and intellect to ensure that the vasanas are transcended in order for us to regain our true nature. At this individual level, when the vasanas are completely transcended, the Self manifests of its own accord. Only then does man know his true birthright. At the Individual level, this Self is called an Atman and at the level of the cosmic totality, this Divine Self called Om, the Life Principle, is called the Brahman.

The Ground Reality:

Due to our vasanas and the consequent desires, agitations, and actions, we are ignorant of this Divine Self. Therefore, we identify with our body, mind, and intellect and their limitations. An individual is the Self as though contaminated by this ignorance. The only method for regaining one’s true nature is to vigilantly and ceaselessly divert one’s mind and intellect away from preoccupation with objects, emotions, and thoughts and direct it to an awareness of the divine Self”. (Material Courtesy – Chinmaya Mission).

How do I proceed?

This is the essence of Spirituality. The paths that we take to get rid of this ignorance are the path of knowledge (Gnana) , the path of devotion (Bhakthi) and the path of action (Karma). These three paths are not independent and are seamlessly integrated. At this point I will quote the blog I wrote on May 17, 2019, about Knowledge and Devotion as part of my attempt to write in Tamil, Adi Sankara’s Sivananda Lahari. In that blog I quoted the eminent Indian Scholar C. Rajagopalachari. He brings out the integration of the three yogas beautifully by saying “ When intelligence matures and lodges securely in the mind, it becomes wisdom. When wisdom is integrated with life and issues out in action, it becomes bhakti. Knowledge, when it becomes fully mature, is bhakti. If it does not get transformed into bhakti, such knowledge is useless tinsel. To believe that gnyaana and bhakti, knowledge and devotion, are different from each other, is ignorance”.

Nearly a year later I am fortunate to attempt to write in Tamil, the philosophical treatise in Vedhanta by Adi Sankara called Nirvana Shatakam. Understanding the simple concepts outlined by the Swamiji will help us unravel the truths brought out by Adi Sankara

Verses will start from the next blog.


Remember the two vital questions which I missed while I was “role playing” during the Corana Virus! Who am “I”? What do I mean when I use the word “Happy”?

There are numerous ways by which one can explain “happiness” – the state of being happy. I was looking for an apt definition for happiness. Pop! Came the answer from Twitter. Here is the link

Here is my interpretation. Modern psychology brings out the science behind “happiness”. As an “experiencer”, I look at “being happy” in a different perspective. When I am in deep sleep without any application whatsoever of my mind and sense organs, I am in a state unaffected by anything – “It is a Bliss” – indicating how happy I am when I am sleeping without any miseries. That is what I mean by the word “happy”. That kind of happiness is what I want in every second of my life. Am I the only one desiring like that? The lady there in Anand Mahindra’s tweet brings out exactly what is happiness. It depends on oneself (attitude of myself decides what is happiness). So who is myself or who am I?

This question however is a complex one. The self inquiry in the question has one challenge. Am I splitting myself as inner and outer Self? Dr S Radhakrishnan, a great philosopher and the former President of India, says “To divide human being into outer desire and inner quality is to violate the integrity of human life. The two orders of Reality – the transcendental the empirical are closely related”. If I agree with this argument, then, who am I ?

I don’t have an answer ready made. The real answer cannot be provided either by a theory or by dialectic. These alone, as in themselves and without reference to personal experience cannot carry conviction. But I am still in the process of experiencing the answer (otherwise called as my life) and won’t be able to answer till my experiences (life) end.

Luckily, the experiences elucidated by legendary philosophers and thinkers are available for me. Their teachings are presented either as metaphysics or ethics. In the traditional Hindu system this is called “Brahmavidya” and “Yogashastra”. The universally acclaimed classic Indian treatise “Bhagwad Gita” is a combination of both – the science of Reality and the art of Union with Reality.

In India, there are two outstanding treatises, considered equivalent to The Divine Response available for the vital question “Who am I?”. The answer to my question was provided as early as in 8th Century by Adi Shankaracharya. He brought out the “Brahmavidya” to the question “Who am I?” through a hymn in Sanskrit comprising six verses – “Atma Shatakam or Nirvana Shatakam”. The word shatakam means six and the word nirvana means freedom or liberation. It is thus a hymn of six verses on liberation, each of which is like a jewel in the garland of Vedanta. It is also called as atma shatakam or six verses on the nature of the Self. The first three lines in each of the first five verses negate all that is not “I”(Atman), while the last line in each verse strongly affirms what “I”(Atman) is.

In the year 1902, in a town called Thiruvannamalai, Tamil Nadu, Bhagwan Shri Ramana Maharishi provided answers to one Sri M. Sivaprakasam Pillai, a graduate in Philosophy, who was at the time employed in the Revenue Department of the South Arcot Collectorate. This was published in 1923. The teachings of Bhagwan Shri Ramana Maharishi is published by SriRamanasramam in Thiruvannamalai as “Who am I”.

My next series of blogs will focus on Adi Shankaracharya’s Nirvana Shatakam/Atma Shatakam.

Life is colorful – 2

Life is positively colorful.

Life is positively colorful 24x7x365. There is no need for despair. Let us enjoy life fully.

There is nothing more colorful to watch the sky at sun rise particularly in early winter in my place at Bangalore. The colors thrown at us by Nature through all its medium is just refreshing. All you got to do is just walk and enjoy.

Life is colorful – 1

Life is definitely colorful 24x7x365. There is no need for despair. Let us enjoy life fully.

With the majestic Western Ghats as the background, in the midst of lush green coconut farms and vegetation, life couldn’t be more colorful and pleasing. A typical early morning scenario in December at the outskirts of Coimbatore, the erstwhile Manchester of South India.

Aditya Hridayam Verse 7-10

Verse 7

सर्वदेवात्मको ह्येषः तेजस्वी रश्मिभावनः

एष देवासुरगणान् लोकान् पाति गभस्तिभिः ॥७॥

sarvadevAtmakO hyESha tEjasvI rashmibhAvana:

ESha devAsuragaNAn lokAn pAti gabhastibhi:

Meaning of the Sanskrit words

sarva deva Atmaka: = all the devAs’ embodiment/real nature/form

hi ESha: = indeed, this [sUryA]

tEjasvI = bright, sharp

rashmi bhAvana: = creator/cause of His rays

ESha: = this [AdityA]

devA asura = devAs and asurAs

gaNa: = group/collection [gaNA: = plural; gaNAn = used in object sense]

lokAn = all the worlds [used in an object form here]

pAti = sustains/takes care [pAti: = master, husband; pAlanam = take care

comes from this root]

gabhasti: = rays/beams of light [gabhastibhi: = by His rays]

Meaning of the Verse

Indeed, He is the real form (embodiment) of all devAs, bright, and creator of His rays.

He sustains the groups of devAs and asurAs and their worlds by His rays.

Meaning in Tamil

கருத்துருவமன்றோ ஆதவன் அனைத்து தேவரினத்தின்

கதிரொளி படைத்துக்காப்பான் தேவ அசுர கணங்களை


Verse 8

एष ब्रह्मा विष्णुश्च शिवः स्कन्दः प्रजापतिः

माहेन्द्रो धनदः कालो यमस्सोमो ह्यपां पतिः ॥८॥

ESha: brahmA ca vishnushca shiva: skanda: prajApati:

mahEndrO dhanada: kAlO yama: sOmO hyapAm pati:

Meaning of the Sanskrit words

ESha: = He

brahmA ca vishnu: ca shiva: ca = the trinity

skanda: = shivA’s son

prajApati: = Lord of all creatures

mahA indra: = great Indra (Lord of Celestial Beings)

dhanada: = Kubera (Lord of Wealth)

kAla: = Lord of Time

yama: = Lord of Death

soma: = moon, nourisher (Moon God)

hi = indeed

apAm pati: = Varuna (Lord of Waters)

Meaning of the Verse

He is indeed Brahma, Vishnu, Shiva, Skanda, Prajaapati, Indra, Kubera,

Kaala, Yamaa, Soma, and Varuna.

Meaning in Tamil

அயனும் மாயவனும் அழழேந்தியும் அவனே

அறுமுகனும் ஆக்குபவனும் அவனே

காலமும் காலனும் அவனே

இந்திரனும் சந்திரனும் அவனே

பொன்னரசனும் பொழிமழையரசனும் அவனே

(அறிந்திடுவாய் இராமா)


Verse 9

पितरो वसवस्साध्याः ह्यश्विनौ मरुतो मनुः

वायुर्वह्निः प्रजाप्राणा ऋतुकर्ता प्रभाकरः ॥९॥

pitarO vasava: sAdhyA hi ashvinOu marutO manu:

vAyu: vahni: prajAprANa R^itukartA prabhAkara:

Meaning of the Sanskrit words

pitara: = revered spirit of dead/manes

vasava: = (8) gods who attend to indrA [vasu: – singular] 8 Vasus

sAdhyA: = (12) yogIs

hi = indeed

ashvinOu = (2) physicians in devaloka: ( Ashwini kumaras)

maruta: = (49) more gods

manu: = another god

vAyu: = wind god

vahni: = agni, fire-god

prajAprANa = air that sustains life

R^itukartA = creator of seasons

prabhAkara: = producer of light

Meaning of the Verse

Indeed He is the Pitrs, Vasus, Sadhyas, Ashwins,

Maruts, Manu, Vayu, Agni, life-breath, source of

seasons and light in the universe.

Meaning in Tamil

முன்னோரும் முனியோரும் இறையோரும் இறையோரின்

மருத்துவரும் இயற்கையின் ஐம்புலன்களும் அவனே

பருவ காலங்களும் பகலொளி படைப்போனும் அவனே


Verse 10

आदित्यः सविता सूर्यः खगः पूषा गभस्तिमान्

सुवर्णसदृशो भानुर्हिरण्यरेतो दिवाकरः ॥१०॥

Aditya: savitA sUrya: khaga: pUShA gabhastimAn

suvarNasadrushO bhAnur hirenyaretaa divAkara:

Meaning of the Sanskrit words

Aditya: = son of aditi [srimad bhAgavatam has great

details on lineages]

savitA = creator/generator/inspirer (of senses)

sUrya: = sun

khaga: = moving/flying in the air; here it is the sun;

it is also used to mean “bird”

pUShA = nourisher [pUSh dhAtu has the meanings of

nourish, to grow, increase; pOShanam is a noun


gabhastimAn = owner of rays of light

suvarNasadrusha: = like (sadrusha:) pearls (suvarNa:)

[golden, sparkling]

bhAnu: = brilliant

Hirenyareta = fertility seed (rEtA) of the world (vishva)

divAkara: = maker (-Akara:) of days (diva:)

Meaning of the Verse

He is the son of Aditi, the inspirer/creator of senses, the sun,

the traveller in the heavens, sustainer, possessor of

rays, golden, brilliant, and the cause of the universe

and creator of day.

Meaning in Tamil

புலன் ஐந்தும் ஊக்குவிப்போன் அதிதிஅன்னையின் புதல்வன் அவன்

வான் உலவிப்பேணி உலகூட்டமளித் திகழொளிக்கதிரவன் அவன்

பொன் ஒளியினால் இயலுலகுக்கு கருவான வித்தவன் பகலவன் அவன்

Aditya Hridayam Verses 4-6

Verse 4

आदित्यहृदयं पुण्यं सर्वशत्रुविनाशनम्

जयावहं जपेन्नित्यमक्षय्यं परमं शिवम् ॥४॥

Aaditya-Hrdayam Punnyam Sarva-Shatru-Vinaashanam |

Jaya-[A]avaham Japen-Nityam-Akssayyam Paramam Shivam ||4||

Meaning of the Sanskrit Words

AdityahR^idayam = this is the first and only time the name of this shlokam is mentioned by agastyA. It literally means the “Heart of sUryabhagavAn”

pUNyam = sacred (adjective for AH)

sarva = all

shatru = enemies [in the third, agastyA calls the same “sarvAn arIn”]

vinAshanam = destruction

jaya = victory

Avaham = giving, bestowing, producing, bringing forth

[several mantrAs will invoke a deity and say “… AvAhayAmi”; bhayAvahaH =producing fear; kleshAvahaH = causing pain/distress]

japa: = chanting prayers [japet = should chant/recite (preranA/request


nityam = daily/forever/always

akshayyam = eternal

paramam = highest, greatest [superlative]

shivam = prosperity, well-being, happiness, blessed

Meaning of the Verse

The Holy Aditya Hridayam gives victory, eternal and greatly blessed and is the destroyer of enemies. One should chant it always.

Meaning in Tamil

ஆதவன் புகழ் மந்திரம் புனிதம் அனத்துப்பகையழி வென்றிடும்

அனுதினம் உரைத்தல் அளிக்கும் நிலையான அதி புகழ் வளம்


Verse 5

सर्वमङ्गलमाङ्गल्यं सर्वपापप्रणाशनम्

चिन्ताशोकप्रशमनमायुर्वर्धनमुत्तमम् ॥५॥

Sarva-Manggala-Maanggalyam Sarva-Paapa-Prannaashanam |

Cintaa-Shoka-Prashamanam-Aayur-Vardhanam-Uttamam ||5||

Meaning of the Sanskrit Words

sarva ma~ngala = of all the blessings

mAngalyam = the blessing/auspicious (it is the auspiciousness of all that is auspicious)

sarva pApa = of all sins

praNAshanam = annihilation/destruction [the root “nAsha:” gives rise to several things that have the “perishable” flavor – nAshanam, vinAshanam, nAshtA, nAshTika: (someone who lost


cintA = anxiety/fear [it is literally “thought”/”worry”]

shOka = sadness/grief

prashama: = calmness/pacification (indicates here – “cooling down” or removing sadness and anxiety]

Ayu: = lifespan

vardhanam = increasing/enlarging

uttamam = most appropriate/best/ultimate

Meaning of the Verse

[Aditya Hridayam] is the best blessing of all blessings, the destroyer of

all sins, and causes the removal of anxiety, grief and most suitable for

facilitating logevity.

Meaning in Tamil

கதிரவனொளி நல்வாழ்விற்கு நல்வாழ்வாய் சகலபாவ வினைகளழிக்கும்

பதற்றமிகு கவலை நீக்கி அமைதியுடன் நீடூழி வாழ வழிவகுத்திடுமன்றோ


Verse 6

रश्मिमन्तं समुद्यन्तं देवासुरनमस्कृतम्

पूजयस्व विवस्वन्तं भास्करं भुवनेश्वरम् ॥६॥

Rashmimantam Samudyantam Deva-Asura-Namaskrtam |

Puujayasva Vivasvantam Bhaaskaram Bhuvane[a-Ii]shvaram ||6||

Meaning of Sanskrit Words

rashmi: = beam/ray of light [rashmima = sun; rashmimantam = haloed with rays, possessed of rays, crowned with rays]

samudyantam = having risen up [in the morning] [udaya: = to rise, samudaya: = to rise (in a good manner), samudyata =raised, lifted up]

devAsura = devAs and asurAs

namaskrutam = namas + krutam [namas = bowing/salutation, krutam = doing it; namaskaranam is the nominal verb form]

pUjayasva = agastyA is addressing rAmA here and saying “You Worship!”

vivasvantam = AdityA [vivasvat = brilliant/shining one; vivasta/vivasvAn = sun; vaivasvatA is the current Manu, son of sUryA]

bhAskaram = sun [bhAs = light, brightness; it also has a meaning of

“revealing, making clear” and light surely does that. The word “bhAshyam” has this same root; kara = to do, create; bhAskaram = the one that creates light]

bhuvana Eshvaram = ruler of the worlds [bhuvana refers to all the worlds; Esh = possessor, owner; Eshvaram = master, lord]

Meaning of the Verse

Pay respects to the risen sUryA, crowned with rays of light, who is most fitting to be worshipped, who is the ruler of all the worlds, who is the creator of light, who is brilliant, and venerated by the devAs and asurAs.

Meaning in Tamil

அண்டங்கள் அனைத்தாளும் ஆதவனை

விண்ணோர் வணங்கும் வெய்யோனை

பூரண நல்உதயமாகும் கதிரொளியவனை

பூசித்திடுவாய் புனிதமுடன் இராமனே