Created on: 24th November 2024 - NEW PAGE CREATED

Updated on: 25th November 2024

Updated on: 28th November 2024

Updated on: 29th November 2024

Updated on: 28th March 2025 - Latest (refer Change Log)

Change Log

Version: v3.0.0 - 28-Mar-2025 - Updated Panchāyana Dhyāna Mantra-s for all five devatā-s - Panchadeva Dhyānam (पञ्चदेव ध्यानम्). This is a major update.

Version: v2.0.1 - 29-Nov-2024 - Updated article Mangalācharaṇa (मङ्गलाचरण) – Added meaning of the words Durgā and Nārāyaṇī. 

Version: v2.0.0 - 28-Nov-2024 - Added Reference 07: Śiva Purāṇa – Worship of five Devatā-s as Mūrti-s

Version: v1.0.1 - 25-Nov-2024

Updated Article - Offerings to Sūrya.

Added few śloka-s like Invocatory śloka of Gaṇeśa, Maṅgalācharaṇa and Guru Dhyāna śloka-s.

Added two tables of Six Seasons of Bhārata and Six Seasons of Bhārata in Short to Google Sheets.

Version: v1.0.0 - 24-Nov-2024 - Page

Part V, Special Page - Panchayatan Puja - NEW

Table Of Contents

Added as new Page on: 24th November 2024

Not a part of the book, a separate article.

[beta] 

Panchāyatana Pūjā – Panchadevopāsanā in Smārta Dharma

Propagated by Ādi Śankarāchārya

With Pramāṇa-s (Proofs) from śāstra-s of Panchāyatana, What the five Devatā-s represent and their Representative Śilā-s, Deva Krama (positioning of Five Devatā-s), Dhyāna śloka-s, Offerings to Devatā-s, Answering some basic questions, List of Popular Festivals.

Note: This page does not contain all the articles that are in PDF file (book). The order is also different. On this page, only main articles are published.

It is too long to publish a book which is 76 A4 pages or 164 A5 Pages.

The Entire Page and additional content like Dhyāna śloka-s, Offerings to Devatā-s, Answering some basic questions, List of Popular Festivals are published as a separate PDF file. It is uploaded on Google Drive here. 

PDF, docx file in both A4 size and A4 bookfold (which results into A5) are published. As time permits, the Deva Krama i.e. positioning of devatA-s will also be uploaded as a odg file which can be edited in Libre Draw, a part of LibreOffice Suite.

Download Link is available at the top of Page and at the end of the article.

Introduction

Hari OM,

In Sanātana Dharma, the supreme Brahman manifests in many forms. Though Bhagavāna Krs̤‌ṇa never divided Hindus into Sampradāya-s (sects), it did happen over a period of time. During the time of Ādi Śankara, there were many ways of worship, some which did not align with the Veda-s and in some there were impurities. This led to rigidity and to some extent fanaticism, though it remained in on the intellectual level by raising objections to rival sampradāya-s, yet there were differences among Hindus. Believers or worshipper of Viṣṇu and his Avatāra-s would not worship Śiva or any other forms of Bhagavāna or Īśvara.

On the other hand, there were others who worshipped multiple forms of Bhagavāna and keep shifting from one form of Īśvara to another from time to time. This leads to instability of mind and the devotion does not mature as there is no one-pointedness. This was a completely opposite situation.

In order to remove the impurities in the customs and daily practices, to unite the masses, to keep harmony while maintaining one-pointed devotion and to give the true essence of Vaidika dharma, Ādi Śankara promoted the worship of five main forms of Supreme Brahman. They are Gaṇeśa, Śiva, Śakti, Viṣṇu and Sūrya. This type of worship is known as Panchāyatana Pūjā or Panchadevopāsanā (Pancha Deva Upāsanā).

There is also a claim that this type of worship of five Devatā-s was invented by Ādi Śankarāchārya jī. This is not true. The system already existed. There are proofs which we have found in the purāṇā-s which have the name Panchāyatana Pūjā and the names of Five devatā-s and also the Deva Krama (positioning of Devatā-s).

In Panchāyatana Pūjā, there is one main Īṣṭa devatā which is kept at the center. Rest four are kept on four directions like NE, SE, NW and SW. There is a definite order. This order is also mentioned.

Disclaimer

I am not competent enough or knowledgeable enough to discuss on Karma Kāṇḍa (ritualistic way of worship), however Panchāyatana Pūjā is not as popular as Vaiṣṇava Pūjā and the vidhi (ritualistic procedure) may differ. Since our dharma is flexible, people may mix both types of vidhi (ritualistic procedure). This is an attempt to explain the Panchāyatana Pūjā, its importance and more importantly its relevance. It is more relevant today for the unity of all Hindus.

I personally respect all forms of Īśvara as sanctioned by our śāstra-s.

If you find any defect, it is surely my misunderstanding and lack of information. All errors are mine. Everything good is my Guru’s grace.

Note:

‘Temple’ is a biblical term. A temple is a place of worship. It is a closed structure. It has an Altar, a raised platform or a table and it had an ark of covenant. Ark of Covenant is a large golden chest that carries the tablets the Ten Commandments were written on.

There were two Jewish temples in Old Testament, one build by King Solomon and another by King Herod which was grand and ordered by Jesus to be taken down. It does not have any inner Sanctum Sanctorum and there were no idols or Mūrti-s.   In temple of Solomon, God or Yahweh said he would protect the children of Israel if the king followed his rules and commandments. At times, Jesus refers to body as Temple. It is also a place of prayer and religious offering.

Mandira on the other hand has special place dedicated to Mūrti(s). The main central Mūrti after consecration is considered as live and not just a statue. It has the power of Īśvara flowing through it. This concept of it being a conduit of energy is absent in Semitic religions. Some also say that Mandira is the body while the Mūrti is the Ātmā of the Mandira.

While modern dictionaries do include Hindu and Buddhist places of worship as temple, this is just an attempt to use our own Sanskrit terminology.

Characteristics of Mandira

• Prāṇa Pratisthā प्राण प्रतिष्ठा (consecration) and Āvāhana आवाहन (calling / invoking) of Devata. A part of energy of infinite Brahman is brought down into the Mūrti and it becomes worthy of worship i.e. archana अर्चन. It is said to be Archa-Vigraha. Archana means to worship or reverence paid to Devatā-s.

• A bridge between devotee and Īśvara.

• A Linga (Evidence) of Unmanifest Devata or Brahman.

• Depiction of Epics Ramayana and Mahabharata and Puranas implying visualisation technique for memorization.

• Has specific rules to create Mandira-s मन्दिर and Mūrti-s मूर्ति.

• Offerings has three components - physical, energy and mental (and emotional) - the Intention and Bhava. Physical component of food is retained. Energy component receives the energy from the Devatā and purifies the food’s energy body (Prāṇamaya Kośa). Food is offered with Bhāva (spiritual sentiment) and has intention i.e. intention to offer i.e. to give and offering for a purpose like showing a way out from a difficult situation, etc. Thoughts and Emotions are food of Īśvara and Devatā-s as Devatā-s have Manomaya kośa and their lowest body. In Havana, offered food is known as Havi. Physical component is destroyed in fire, energy component is mixed in nearby atmosphere and also contains blessings i.e. energies of devatā-s invoked, thoughts and emotions are food of Manomaya kośa, the lowest body of devatā-s.

These features miss out in the Abrahamic religions.

Restrictions

Women are not allowed to touch Bāṇa Linga and Śāligrama.

Replace Bāṇa Linga with any other Linga like Sphaṭika Linga, etc. 

Regarding Śāligrama, some quote Purāṇa-s saying Women are allowed to worship, whereas Purī Śankarāchārya says women are not allowed. Purī Śankarāchārya is also aware the many people break rules of worship. So, either replace it with a Murti or you will have to break the rule. Safe would be to have a Murti or a picture or photo frame of him or have both.

I will leave it to you what you wish to do.

In general, in case of Mandira-s too, it is advisable not to touch Śiva Linga made up of black stone or any other stone by anyone except the Pujārī, else since the procedure of prāṇa pratiṣṭhā (concertation) is done, by touching of many people, be it male or female, it reduces potency of the linga i.e. the energy stored may decrease. This is true for other Vigraha-s also. At times Brāhmaṇa-s are allowed in some temple to directly worship. In some temples, only selected Brāhamaṇa-s like Nāgara Brāhmaṇa-s are allowed to directly do Pūjā.

In home Mandira (temple), it depends upon an individual.

Devotion or ritualistic Procedure (Bhāva or Vidhi)

This is another question which comes in one’s mind. Well, if you are a renunciate, i.e. have moksha or Īśvara Darśana or Kaivalya Mukti as the only goal of life, no matter if you have not physically renounced the saṃsāra, then there are no restrictions for you. Rules are for bhogī-s and not Yogī-s. Rules for Yogī-s are strict and are of different types. Just follow the instructions of your Guru.

For others, who wish Yoga and Bhoga (worldly enjoyment), it is better to follow discipline as much as you can until Moksha becomes the only goal of life. It does not matter if you have physically not taken Sanyāsa. What matters is the state of mind and how strong is your will, your decision. 

Bypassing ritualistic discipline for convenience or if it is not intellectually palatable, well, what can I say, it is your life, your decisions. I am not an authority on this matter nor should I interfere in your personal life.

For those totally devoted to just one form of Bhagavāna, even Smārta way of worship i.e. Panchadevopāsanā is not necessary. Just have one separate Murti of your Īṣṭa devatā and worship him or her. Leave to other family members what they want to do. Of course, having a guru is very helpful.

On the other hand, do not let rigidity crawl into your head from your back, it does more harm than help. Be practical, be flexible but not on extreme on either side ritualistic or flexible approach. Your strength becomes your weakness. For example, if discipline and practising Pūjā step-by-step I and proper way is initially rewarding and helps build qualities like discipline, faith and remove procrastination. On the other hand, being too rigid closes down our mind and a little bit of deviation from the set procedure results into an upset and mood swing. Everything has advantage and limitations and must be understand and practiced keeping this is context.

Afterall, the step-by-step worship by procedure known as Vidhi Bhakti later paves way from pure devotional love known as Prema Bhakti. This Prema or love for Īśvara does not develop unless mind is sufficiently purified and has renounced the most of the worldly desires.

Pramāṇa-s (proof) of Panchāyatana in Purāṇa-s

Ādi Śankara did not invent this style of Pūja, though this claim is a strong one, we find references from Purāṇa-s, some directly using the word Panchāyatana. It may also be found in Āgama-s.

Next are few from Wikipedia page dedicated to Panchāyatana Pūjā and other sites like Advaita-L list which I found on internet.

Reference 01: Nārada Purāṇa – Positions of All five Devatā-s explained

https://sa.wikisource.org/wiki/नारदपुराणम्-_पूर्वार्धः/अध्यायः_६५

Nārada Purāṇam (NP) 65.44-46

यदा मध्ये यजेद्विष्णुं बाह्यादिषु विनायकम् । रविं शिवां शिवं चैव यदा मध्ये तु शङ्करम् ।। ६५.४४ ।।

रविं गणेशमंबां च हरिं चाथ यदा शिवाम् । ईशं विघ्नार्कगोविंदान्मध्ये चेद्गणनायकम् ।। ६५.४५ ।।

शिवं शिवां रविं विष्णुं रवौ मध्यगते पुनः । गणेषं विष्णुमंबां च शिवं चेति यथाक्रमम् ।। ६५.४६ ।।

एवं नित्य समभ्यर्च्य देवपञ्चकमादृतः । ब्राह्मे मुहूर्त्ते ह्युत्थाय कृत्वाचावश्यकं बुधः ।। ६५.४७ ।।

NP 65.44-46 –

When he worships Viṣṇu in the middle, he shall worship Vināyaka (Gaṇeśa), Ravi (Sūrya / Sun), Śiva and Śivā (Wife of ‘Siva / Pāravatī / Ambā / Śakti) surrounding Viṣṇu on all four directions.

When he worships Śankara (Śiva) in the middle, [44] he shall worship Ravi (Sūrya / Sun), Gaṇeśa, Ambā (Śakti) and Hari (Viṣṇu) in outside i.e. surrounding Śiva on four sides.

When one worships Śivā (Śakti / Ambā) [in the center], then Īśaṃ (Śiva / Śankara), Vighna i.e. Vigneśvara (Gaṇeśa), Arka (Sūrya / Sun) and Govinda (Viṣṇu / Kṛṣṇa).

If Gaṇanāyaka (Gaṇeśa) is in the middle [45], then Śiva, Śivā (Wife of Śiva / Śakti / Ambā), Ravi (Sūrya / Sun), Viṣṇu surround [Gaṇeśa].

If Ravi (Sūrya / Sun) is in the middle, then Gaṇeśa, Viṣṇu, Ambā (Śakti) and Śiva surround [Sūrya]. This riti-krama-s (step-by-step positions) are to be followed. [46]

एवं नित्य समभ्यर्च्य देवपञ्चकमादृतः । ब्राह्मे मुहूर्त्ते ह्युत्थाय कृत्वाचावश्यकं बुधः ।। ६५.४७ ।।

NP 65.47 – Thus practice the daily Nitya archa [krama] i.e. Pujā procedure of worshipping five Deva-s. Learned ones wake up at Brahma Muhūrata (Early in the morning before Sunrise) and perform the rituals. [47]

Reference 02: Skanda Purāṇa - Emanations of same Supreme Godhead

Second Reference that says All devatā-s are emanations of same Supreme Godhead.

https://sa.wikisource.org/wiki/स्कन्दपुराणम्/खण्डः_२_(वैष्णवखण्डः)/कार्तिकमासमाहात्म्यम्/अध्यायः_०३

स्कन्दपुराणम्/खण्डः २ (वैष्णवखण्डः)/कार्तिकमासमाहात्म्यम्/अध्यायः ०३

Skanda Purāṇa , Khaṇḍa 2 (Vaiṣṇava kha̤nḍa), Kārtikamāsa-Māhātmyam, Chapter 3, 16-18

।। भास्कर उवाच ।।

अहं विष्णुश्च शर्वश्च देवी विघ्नेश्वरस्तथा । एकोऽहं पंचधा जातो नाट्ये सूत्रधरो यथा ।। १६ ।।

अस्माकं सर्व एवैते भेदा विद्धि खगेश्वर । तस्मात्सौरैश्च गाणेशैः शाक्तैः शैवैश्च वैष्णवैः ।। १७ ।।

कर्तव्यं कार्तिकस्नानं सर्वपापापनुत्तये । सूर्यस्य प्रीतये कार्यं तुलासंस्थे दिवाकरे।।१८।।

16–18. Bhāskara Said (Sūrya / Sun Said) –

" Viṣṇu, Śarva (Śiva), I, Devī and Vighneśvara i.e. Gaṇeśa (are to be worshipped). Though I am only one, I have become five as in the case of a Stage Manager / controller of play (sūtradhāra] in the course of a play [16].

Know, O lord of birds (khaga + Īśvara = Bird + Lord or king) i.e. Garuḍa (Eagle, vehicle of Bhagavāna Viṣṇu), that all these are my own different forms. Hence, for the Saura-s (followers of the Sun), Gāṇeśa-s (followers of Vighneśvara), Śākta-s (followers of Śakti or Goddess), Śaiva-s (followers of Śiva) and Vaiṣṇava-s (followers of Viṣṇu) [17] it is mandated (kartavyam) to have [holy] bath in the month of Kārtika Māsa to destroy all the pāpa (sins). This act [of holy bath] is loved by Sūrya (Sun) which falls in the month of Tulā (Libra) [18].

Khaga (खग) – (1) Bird), (2) The one that moves in the air i.e. Bird. Here it means Garuḍa (Eagle), the vehicle of Bhagavāna Viṣṇu.

Reference 03: Padma Purāṇa – Emanations of Same Supreme Godhead

https://sa.wikisource.org/wiki/पद्मपुराणम्/खण्डः_६_(उत्तरखण्डः)/अध्यायः_०८८

पद्मपुराणम्/खण्डः ६ (उत्तरखण्डः)/अध्यायः ०८८

Padma Purāṇa, Khaṇḍa 6 (Uttara Khaṇḍa), Adhyāya 88, Śloka-s 43-44

श्रीकृष्ण उवाच-

शैवाः सौराश्च गाणेशा वैष्णवाः शक्तिपूजकाः । मामेव प्राप्नुवंतीह वर्षांभः सागरं यथा ४३।

एकोऽहं पंचधा जातः क्रीडयन्नामभिः किल । देवदत्तो यथा कश्चित्पुत्राद्याह्वाननामभिः ४४।

PP 6.88.43 – Shrī Kṛṣṇa says – Just as rain water flows towards the sea / ocean, Śaiva-s, Saura-s, Gāṇeśa-s, Vaiṣṇava-s, [and] Śakti worshippers come to me only.

PP 6.88.43 – [I am] to One who manifests in five forms and play with names just as Devadatta calls his sons etc. with (various) names.

Note: When there is a śloka saying in similar way – Viṣṇu born from Viṣṇu, then as per Smārta and Advaita, it is the formless Viṣṇu which manifests as Chaturbhuja Viṣṇu. Vaiṣṇa-s take it in a different way. They take the supreme Viṣṇu as Mahā Viṣṇu and other as three deva-s. There are trideva-s for each universe (Brahmāṇḍa). Here Kṛṣṇa is talking as Supreme Formless Brahman and not as Devaki Nandana i.e. as son of Devaki. He is talking as Vāsudeva, Nārāyaṇa, the supreme Godhead.

For details about Viṣṇu and Chaturbhuja Viṣṇu, please visit: viShNu and Chaturbhuja viShNu

https://www.advaita-vedanta.in/vishnu

Reference 04: Skanda Purāṇa – Word Panchāyatana

The word Paṃcāyatana (पंचायतन) / Pancāyatana / Panchāyatana (पञ्चायतन) has been found in Skanda, Padma and Devī Purāṇa.

स्कन्दपुराणम्/खण्डः ६ (नागरखण्डः)/अध्यायः २५५

https://sa.wikisource.org/s/fqz

वर्षाकाले च संप्राप्ते भक्तियोगे जनार्दने । महेश्वरेऽथ दुर्गायां न भूयः स्तनपो भवेत् ॥ १२ ॥

गणेशस्य सदा कुर्याच्चातुर्मास्ये विशेषतः । पूजां मनुष्यो लाभार्थं यत्नो लाभप्रदो हि सः ॥१३॥

सूर्यो नीरोगतां दद्याद्भक्त्या यैः पूज्यते हि सः । चातुर्मास्ये समायाते विशेषफलदो नृणाम् ॥ १४ ॥

इदं हि पंचायतनं सेव्यते गृहमेधिभिः । चातुर्मास्ये विशेषेण सेवितं चिंतितप्रदम् ॥ १५ ॥

Vishnu, Shiva, Durga, Ganapati and Surya are mentioned here.

Hindi Translation:

वर्षा काल आने पर (चातुर्मासमें) भगवान विष्णु, भगवान शिव और भगवती दुर्गाकी उत्तम भक्ति करनेसे मनुष्यका पुनर्जन्म नहीं होता। भगवान गणेशकी भी पूजा चातुर्मासमें विशेष रूपसे करनी चाहिए। वह पूजा मनुष्योंके लिए विशेष फलदायी है क्योंकि गिरिजानंदन अत्यंत वरदायी देवता हैं। जो भगवान सूर्यकी पूजा करते हैउनको वह निरोगता देते है। चातुर्मासमें तो इनकी पूजा और भी फलदायी हो जाती हैं। इस प्रकार गृहस्थ पुरुषों द्वारा सेवा करनेसे सभी कामनाएँ प्रदान करने वाली पंचायतन पूजा चातुर्मास में अवश्य करनी चाहिए।

Translation and Meaning:

During rainy season (chāturmāsa) worship of Janārdana (Viṣṇu), Maheśvara (Śiva) and Durgā (Śakti / Ambā) results into not having rebirth [12].

Worship of Gaṇeśa has to be done specially in Chāturmāsa. This pūjā is highly beneficial as Gaṇeśa is known to shower grace and boons [on his devotees] [13].  

Sūrya (Sun) is the Devatā who destroys all diseases to the ones who worship him. Benefits of worshipping him in Chāturmāsa (four months of rainy season) are highly beneficial [14].

Thus, Panchāyatana Pūja i.e. worship of five devatā-s fulfils wishes of the householders (gṛhastha-s) who worship them especially in Chāturmāsa (in four months of rainy season). Hence householders must worship them in Chāturmāsa [15].

Reference 05: Padma Purāṇa – Omkāra, Panchāyatana and Mahādeva are one

https://sa.wikisource.org/wiki/पद्मपुराणम्/खण्डः_३_(स्वर्गखण्डः)/अध्यायः_३४

पद्मपुराणम्/खण्डः ३ (स्वर्गखण्डः)/अध्यायः ३४

Padma Purāṇa, Khaṇḍa 3 (Svarga Khaṇḍa), Adhyāya 34, śloka-s 1-7

The śloka-s explain that Panchāyatana i.e. five devatā-s are Linga (evidence) of formless Omkāra (OM ॐ), they are verily Mahādeva. They are the manifest representative of the formless OM which is the descriptive word for Īśvara who is Mahādeva, Rudra

नारद उवाच-

तत्रेदं विमलं लिगमोंकारंनाम शोभनम् ।

यस्य स्मरणमात्रेण मुच्यते सर्वपातकैः ॥ ३. ४. १ ॥

nārada uvāca-

tatredaṃ vimalaṃ ligamoṃkāraṃnāma śobhanam |

yasya smaraṇamātreṇa mucyate sarvapātakaiḥ || 3. 4. 1 ||

Translation:

Nārada says:

There, this pure linga (evidence), the Omkāra, is beautiful; by merely remembering it, one is liberated from all sins.

एतत्परतरं ज्ञानं पंचायतनमुत्तमम् ।

सेवितं मुनिर्भिर्नित्यं वाराणस्यां विमोक्षणम् ॥ ३. ४. २ ॥

etatparataraṃ jñānaṃ paṃcāyatanamuttamam |

sevitaṃ munirbhirnityaṃ vārāṇasyāṃ vimokṣaṇam || 3. 4. 2 ||

Translation:

This superior knowledge of Panchayatana is the best [amongst all knowledges]. It is served by sages in Vārāṇasī for liberation (Moksha).

तत्र साक्षान्महादेवः पंचायतनविग्रहः ।

रमते भगवान्रुद्रो जंतूनामपवर्गदः ॥ ३. ४. ३ ॥

जंतूनाम-अपवर्गदः

tatra sākṣānmahādevaḥ paṃcāyatanavigrahaḥ |

ramate bhagavānrudro jaṃtūnāmapavargadaḥ || 3. 4. 3 ||

jaṃtūnāma-apavargadaḥ

Translation:

The Vigraha (consecrated mūrti / idol) of Panchāyatana is verily Mahādeva himself. [The worship of these five devatā-s] delights Bhagavāna Rudra who grants Liberation (Apavarga) to all beings [who worship them].

एतत्पाशुपतं ज्ञानं पंचायतनमुच्यते ।

तदेतद्विमलं लिगमोंकारं समुपस्थितम् ॥ ३. ४. ४ ॥

etatpāśupataṃ jñānaṃ paṃcāyatanamucyate |

tadetadvimalaṃ ligamoṃkāraṃ samupasthitam || 3. 4. 4 ||

Translation:

This knowledge of Pāśupata(-s) (पशुपत), [the worshippers of Bhagavāna Śiva] is known as Panchāyatana; it is verily the pure linga (evidence) of Omkāra that is present [in the form of these five Devatā-s].

शांत्यतीता* तथा शांतिर्विद्या* चैवापरा* वरा ।

प्रतिष्ठा च निवृत्तिश्च पंचात्मं लिंगमैश्वरम् ॥ ३. ४. ५ ॥

śāṃtyatītā* tathā śāṃtirvidyā* caivāparā* varā |

pratiṣṭhā ca nivṛttiśca paṃcātmaṃ liṃgamaiśvaram || 3. 4. 5 ||

शांत्यतीता = शन्ति+अतीता (अतीतः) = śānti+atītaḥ = beyond peace

(अतित and अतीत atita and atīta both mean same). Refers to Parā Vidyā as per Bhagavad Gītā BG 7.5 =

शांतिर्विद्या = शान्ति+विद्या =  śānti+vidyā = knowledge to attain peace [which is beyond peace i.e. non-dual state]

चैवापरा = च-एव-अपरा ca-eva-aparā (ca and cha = च are same)

Aparā Vidyā as per Bhagavad Gītā 7.4-5 = Prakriti consisting of eight forms (BG 7.4 – Space, Air, Fire, Water, Earth, Mind, Intellect and Ego is Prakriti i.e. aparā. Any knowledge related to them is inferior as compared to Parā Vidyā.

Translation:

[This knowledge] i.e. the state beyond peace (Śānti+atītaḥ = Śāntyātītā) i.e. non-dual state of eternal peace and the knowledge to attain this eternal inner peace (Śānti-vidyā), which covers the inferior knowledge (aparā) as well, is the best [amongst all knowledge]. The consecration (prāṇa pratiṣṭhā) and the Nivṛtti (renouncing, rising above the worship of form i.e. chanting OM) of these five devatā-s who are my own Ātmā are the Linga (evidence) of Īśvara [Mahādeva, Rudra] himself.

Notes: The śloka implies form and formless are one. The five Devatā-s – Gaṇeśa, Śiva, Śakti, Viṣṇu and Sūrya are the manifestations of the Maheśvara or Rudra who is truly formless. The formless Bhagavāna or Brahman is in unmanifest form and hence cannot be comprehended by senses and mind. Hence their Linga evidence or mark) are used to worship which are his own Ātmā i.e. his own self in manifest form. They are the Panchāyatana – the five devatā-s. There is no difference in them as far as tattva is concerned. These five are the Linga (evidence, mark) of Omkara who is truly formless and is the descriptive word or another word that represents Īśvara or Brahman. Thus, the three – (1) Maheśvara or Rudra or Śiva or Īśvara in his formless aspect, (2) its five forms and (3) the OM are one and the same. The Śloka says that the worship of these five leads one to the formless Īśvara who is represented by OM.

Thus, from the practice of karma kāṇḍa (ritualistic) way of worship of five Devatā-s with the understanding that they are representative symbols and not fractal or parts or emanations of the supreme Brahman, supreme Godhead, one attains, over a period of time, sufficient inner purification so as to directly meditate on its formless invisible aspect by chanting on OM (ॐ). Now there is no need to worship any form. By doing japa of OM along with the understanding of its meaning (which decides the final laksha i.e. destination which is Brahman), one attains the Inner peace which is beyond Māyā. This peace is not ordinary peace or relaxation. It is the very nature of Self. There is peace as there is no activity, no movement, no duality. Hence it is here referred to as ‘Beyond Peace’ शांत्यतीता = शन्ति+अतीता (अतीतः) = śānti+atītaḥ = beyond peace.

This higher non-dual peace is beyond Māyā. The knowledge i.e. how to meditate and the inner purity attained is a result of the fruit of worshipping forms of Īśvara which falls under aparā vidyā (refer BG 7.5).

अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम्।

जीवभूतां महाबाहो ययेदं धार्यते जगत्।। 7.5।। - भ. गीता

apareyamitastvanyāṃ prakṛtiṃ viddhi me parām|

jīvabhūtāṃ mahābāho yayedaṃ dhāryate jagat || 7.5|| - B.Gītā

Hindi Translation By Swami Ramsukhdas

।।7.4 -- 7.5।।  पृथ्वी, जल, तेज, वायु, आकाश -- ये पञ्चमहाभूत और मन, बुद्धि तथा अहंकार -- यह आठ प्रकारके भेदोंवाली मेरी अपरा प्रकृति है। हे महाबाहो ! इस 'अपरा' प्रकृतिसे भिन्न मेरी जीवरूपा बनी हुई मेरी 'परा' प्रकृतिको जान, जिसके द्वारा यह जगत् धारण किया जाता है।

English Translation By Swami Gambirananda

7.5 O mighty-armed one, this is the Aparā Prakriti (inferior Prakrti). Know the other Prakrti of Mine which, however, is higher than this (Parā Prakriti), which has taken the form of individual Jīva-s, and by which this world is upheld.

Aparā Prakriti (Inferior or lower Prakriti) consists of eight tattva-s – Space (Ether), Air, Fire, Water, Earth, Mind, Intellect and Ego.

Parā Prakriti (Higher Prakriti) consists of Jīva-s. As per Ādi Śankara it is Kshetrajña. This prakriti spreads in five bhūta-s (Space, Air, etc). It is this Prakriti by which this world is upheld.

Aparā means inferior. This inferior knowledge is constrained within Prakriti and it requires the help of Mind and Intellect. Ego is also retained as there is still duality of devotee and Īśvara.

Thus, the Śāntyātītā (higher non-dual peace) refers to Parā Vidyā of Bhagavad Gītā BG 7.5. It takes one to non-dual state as Jīva is Kartā and Bhoktā (doer and experiencer). But we are Kshetrajñā (the knower of field of objects, a witness. Witness cannot be Kartā and Bhoktā and so it is not Jīva but Ātmā which is omnipresent and there can be only one omnipresent tattva – Brahman. Hence This Ātmā is Brahman (Ayamātmā Brahma अयमात्मा ब्रह्म). This is my personal understanding.

Let us continue the explanation of this important śloka.

The śloka says that the consecration of the five forms of Īśvara (pratiṣṭhā प्रतिष्ठा) leads to renunciation of karma (nivṛtti निवृत्ति) as the five forms of Īśvara are verily his own Ātmā meaning these five forms represent (linga) the formless Brahman here referred to as Īśvara i.e. Mahādeva or Maheśvara.

This is the implied meaning of this śloka PP 3.34.5

Traditionally, Pāśupata (पशुपत) way of worship, which falls in Śaiva Sampradāya, considers Śiva as Saguṇa Nirākāra Brahman i.e. Brahman with qualities (arising from sattva, rajasa and tamasa) but without form. 

Śaiva-s does not accept Nirguṇa Nirākāra Brahman which is Brahman without qualities and is formless. This explanation is from Advaita viewpoint.

Vaiṣṇava-s only accept Saguṇa Sākāra Brahman which is Brahman with qualities and has a form.

As per Vaiṣṇava-s, the qualities include but not exclusive are Creation, Preservation and Destruction. Śaiva-s add Control and Grace making five. Advaitins accepts all five on empirical level (Vyayahārika Satya), but beyond Māyā, as absolute reality (Pārmārtika Satya) Brahman is quality-less or attributes-less (without upādhi-s).

पंचानामपि लिंगानां ब्रह्मादीनां समाश्रयम् ।

ॐकारबोधकं लिंगं पंचायतनमुच्यते ॥ ३. ४. ६ ॥

Translation:

In the Five names [i.e. Gaṇeśa, Śiva, Śakti, Viṣṇu and Sūrya], Brahmā, and other Devatā-s equally find refuge. The [five] Linga-s (representatives) of OM, which reveal the true knowledge of OM are known as Panchāyatana / Pancāyatana (पंचायतन).

संस्मरेदीश्वरं लिंगं पंचायतनमव्ययम् ।

देहांते परमं ज्योतिरानंदं विशते बुधः ॥ ३. ४. ७ ॥

Translation:

“One who [constantly] remembers these [five] Linga-s of Īśvara, the imperishable Panchāyatana, such wise men, at the time of death, merge into the Supreme Bliss, which is pure consciousness (Jyoti).

--

Reference 06: Devi Bhāgavata – Four Sahāyaka Deva-s with Directions in Devi Panchāyatana

The mode of Panchāyatana worship is mentioned in Devī Bhāgavatam vide 11th Canto 17th chapter 35th  shloka.

देवीभागवतम् - ११ स्कन्ध: - १७ अध्याय: - ३५ श्लो०

https://sa.wikisource.org/wiki/देवीभागवतपुराणम्/स्कन्धः_११/अध्यायः_१७

https://www.advaita-vedanta.org/archives/advaita-l/2020-February/053967.html

These śloka-s describes vaidika method of worship. The instructions are given by Nārāyaṇa (Viṣṇu) himself.

एवं विधानं सन्ध्यायाः प्रातःकाले प्रकीर्तितम् । सन्ध्याकर्म समाप्यान्तेऽप्यग्निहोत्रं स्वयं हुनेत् ॥ ३४ ॥

पञ्चायतनपूजां च ततः कुर्यात्समाहितः । शिवां शिवं गणपतिं सूर्यं विष्णुं तथार्चयेत् ॥ ३५ ॥

पौरुषेण तु सूक्तेन व्याहृत्या वा समाहितः । मूलमन्त्रेण वा कुर्याद्‌ह्रीश्च ते इति मन्त्रतः ॥ ३६ ॥

भवानीं तु यजेन्मध्ये तथैशान्यां तु माधवम् । आग्नेय्यां गिरिजानाथं गणेशं रक्षसां दिशि ॥ ३७ ॥

वायव्यामर्चयेत्सूर्यमिति देवस्थितिक्रमः । षोडशानुपचारांश्च षोडशर्ग्भिर्हरेन्नरः ॥ ३८ ॥

DB 11.17.34 – Thus, the rules of morning Sandhyā are prescribed. After completing Sandhyā daily karma, perform the Agnihotra Yajña yourself.

DB 11.17.35 – [Next], one should perform Panchāyatana Pujā which includes the worship (archa) of Śivā (Wife of Śiva / Śakti / Ambā), Śiva, Gaṇapati, Sūrya (Sun) and Viṣṇu.

DB 11.17.36 – Diligently chant Puruṣa Suktam Mantra-s along with contemplating on its meaning [vyāhṛtyā) or chant Mūla Mantra-s i.e. Bīja Mantra-s or chant mantra-s having word Hri, etc.

[Now the position of five devatā-s is mentioned with Śakti in the middle]

NE = North-East (Īśāna), SE = South-East (Āgneya / Agni),

NW = North-West (Vāyavya), SW = South-West (Naiṛtya)

ईशान कोण (उत्तर-पूर्व), आग्नेय कोण (दक्षिण-पूर्व),

वायव्य कोण (उत्तर-पश्चिम), नैऋत्य कोण (दक्षिण-पश्चिम)

DB 11.17.37 – Place Bhavānī (Śakti / Ambā) in the middle, Mādhava (Viṣṇu) in the Īśāna (NE), Girijānātha (Śiva) in Āgneya (SE), Gaṇesa in direction of Rākshaśa-s (SW),

Girijānātha = Lord or Husband of Girijā i.e. daughter of Himālaya, Pārvatī.

DB 11.17.38 – worship Sūrya (Sun) in Vāyavya (NW) – this is the deva sthiti krama or positioning of devatā in four directions. One should perform Ṣoḍaśa Upachāra i.e. sixteen step procedure Pūjā with sixteen offerings [and mantra-s] to remove [the obstacles or ignorance].

Translation on Wikipedia page of Panchayatan Puja

https://en.wikipedia.org/wiki/Panchayatana_puja

The Devi-Bhagavata Purana 11.17.34-36 reads as follows:-

"Thus, the rules of the morning Sandhya are prescribed. Doing works so far, bid farewell to the above-mentioned Gayatri. Next finishing the Agnihotra Homa sacrifice, worship the five Devatas, Śiva, Sakti, Gaṇeśa, Sūrya and Viṣṇu. Worship by the Puruṣa Sukta mantra, or by Hrim mantra, or by Vyahriti mantra or by Śrischate Laksmiścha, etc., place Bhavani in the centre; Visnu in the north east corner, Śiva in the south-east corner; Gaṇeśa in the south-west corner, and the Sun in the north-west corner; and then worship them. While offering worship with the sixteen offerings, worship by repeating sixteen mantras."

--

Reference 07: Śiva Purāṇa – Worship of five Devatā-s as Mūrti-s

Added on 28-Nov-2024 making this whole article / book v2.0.0

https://sa.wikisource.org/wiki/शिवपुराणम्/संहिता_१_(विश्वेश्वरसंहिता)/अध्यायः_१६

शिवपुराणम्/संहिता १ (विश्वेश्वरसंहिता)/अध्यायः १६/श्लोक ८

Śiva Purāṇa / Saṃhitā 1 (Viśveśvara Saṃhitā / Adhyāya 16 / Śloka 8

(Śiva Purāṇa 1:16:8)

विघ्नेशादित्यविष्णूनामंबायाश्च शिवस्य च ।

शिवस्यशिवलिंगं च सर्वदा पूजयेद्द्विज ॥ 8 ॥

vighneśādityaviṣṇūnāmaṃbāyāśca śivasya ca |

śivasyaśivaliṃgaṃ ca sarvadā pūjayeddvija || 8 ||

Translation and Meaning:

SP 1.16.8 – The five forms of Bhagavāna – Vighneśa (Gaṇeśa), Āditya (Sūrya / Sun), Viṣṇu, Ambā (Devī / Śakti), and Śiva shall be worshipped [as mūrti-s hand made of clay and milk*]. However, a Brāhmaṇa shall worship Śiva in his linga form.

Note: This is in context with earlier śloka-s.

The essence of SP 1.16.1-10 is –

In the first śloka, the Ṛshi-s ask about worshipping पार्थिवप्रतिमापूजाविधानं Pārthivapratimāpūjāvidhānaṃ i.e. pārthiva pratimā pūjā vidhāna = physical idol (Mūrti) worship procedure. To this Sūta replies in next few śloka-s that this worship is for all and that any image, picture or idol made up of clay or similar material and bound with milk can be used to worship. All, be it men or women, have equal rights to worship. Brāhamaṇa-s (Brahmins) shall always worship Śiva Linga which reprints Linga (evidence) of formless Brahman which is Śiva Tattva.

SP 1.16.1 – The sages said: 'O best one, please explain the method of worshiping earthly Mūrti-s / image / picture / painting [1], by which all desires are attained.

[1] Pratimā प्रतिमा means Mūrti (Idol), image, picture i.e. painting and also reflection. Image or Idol is also a reflection of Īśvara or representation of Īśvara.

SP 1.16.2 – Sūta jī said: 'You have auspiciously asked, O all, about the method that grants all benefits. Listen, I shall speak to you about the immediate alleviation of suffering.

SP 1.16.3 – That which destroys [the cause of] both untimely death (death by accident, sudden death) or natural death and immediately grants wife, son, grains and wealth, O twice-born (dvija-s)

SP 1.16.4 – All consumables, including food and clothing, are produced because of this; therefore, the worship of Mūrti-s made up of clay and similar material grants all desired results on earth.

SP 1.16.5 – The rights of men and women are firmly established here: one should collect clay from within the water of a river, pond, or well.

SP 1.16.6 – After purifying it with fragrant powders and placing it in a beautiful container, one should create an idol (Mūrti) with their hands, properly formed with milk.

SP 1.16.7 – The idol should be adorned with various weapons, each part beautifully crafted. One should then place it in a lotus posture and worship it with reverence.

SP 1.16.8 – Always worship Gaṇeśa, Sūrya, Viṣṇu, Ambikā, and Śiva [as mūrti-s hand made of clay and milk]. However, a Brāhmaṇa shall worship Śiva in his linga form.

SP 1.16.9 – One should perform the offerings as per sixteen step procedure worship (षोडशः उपचारः Ṣoḍaśaḥ Upacāra) for the attainment of desired results. One should sprinkle flowers and perform Abhiśeka (pouring / offering water) along with the mantra.

SP 1.16.10 – Cooked rice [1], indeed, all offerings should be made from the vessel in the house; however, one should know that a vessel is essential for human offerings.

[1] Śāli शालि, शाल्यन्न = शालि + अन्न śālyanna = śāli + anna = cooked rice.

Śāli शालि = rice of ten varieties or similar food), (Śali – Column 1)

Anna अन्न = food i.e. eatable i.e. cooked or boiled.

Śālyanna शाल्यन्न = Cooked rice.

Thus, Panchāyatana Pūjā can be practiced with five Mūrti-s (Idols) including that of Śiva. Only for Brahmāṇa, instead of Mūrti of Śiva, he should worship Śiva Linga. The importance of Śiva Linga is also mentioned in Padma Purāṇa (Ref #5).

Source: https://www.advaita-vedanta.org/archives/advaita-l/2022-May/058214.html

Reference 08: Viṣṇu Purāṇa – Five Devataa-s are not different from Viṣṇu

This reference is taken from the Book Panchadevopāsanā, published by Svāmī Sadānanda Sarasvatī of Dvārkā Śāradā pīṭha. They say it is from Vuṣṇu Purāṇa. I could not find the reference. It also featured in Kalyan #61 (damaged), a magazine published by Gita Press (Source: txt file and pdf link from archive.org, book page no 71, pdf page no 95. Open the pdf file or open txt file in browser and search for word “कलयन्ति” and you will find the śloka). The article is in the name of Śankarāchārya Svāmī Svarūpānanda Sarasvatī jī of Jyotirmaṭha and Dvārkā Maṭha.

If someone finds reference, please email at indiaspirituality [at] gmail [dot] com.

I have put it in good faith as they will not quote fake śloka-s.

ज्ञानं गणेशो मम चक्क्षुरर्कः शिवो ममात्मा ममशक्तिराद्या ।

विभेदबुद्ध्या मयि ये भजन्ति मामंगहीनं कलयन्ति मन्दाः ॥ - विष्णुपुराणम्

jñānaṃ gaṇeśo mama cakkṣurarkaḥ śivo mamātmā mamaśaktirādyā ।

vibhedabuddhyā mayi ye bhajanti māmaṃgahīnaṃ kalayanti mandāḥ ॥ - viṣṇupurāṇam

Translation and Meaning:

[Bhagavāna Viṣṇu says –] Gaṇeśa is my Jñāna (knowledge), Arka i.e. Sūrya (Sun) is my Eyes, Śiva is my Ātmā, and Ādyā (devī) is my śakti (power / potency).

[It means all these powers are one]. The one who distinguishes them as different actually makes me i.e. Viṣṇu as without limbs [i.e. incomplete]

Thus, there are many śloka-s which mention Panchāyatana Pujā, the worship of Five forms of Bhagavāna. It is valid as per our śāstra-s. 

--

Let us understand what the word ‘Panchāyatana’ means.

Paṃchāyatana / Panchāyatana (पंचायतन / पञ्चायतन) – What does it mean?

Paṃcha / Pancha (also spelled as Panca) (पंच / पञ्च) = Five.

In current context, it means five forms of Īśvara – Gaṇeśa, Śiva, Śakti, Viṣṇu and Sūrya (गणेश, शिव, शक्ति, विष्णु, सूर्य).

Āyatana (आयतन) =

• Place of the sacred fire or sacrifices,

• Five senses and manas and the qualities perceived by them,

• Support, resting-place, house, abode 

• Cause of a disease (implying removal of disease of the world)

The word Panchāyatana means an abode of the five devatā-s who can remove the wordly disease.

The five devatā-s also represent the five great elements (Pancha Mahābhūta-s) – Space, Air, Fire, Water and Earth. The world universe is made up of these five elements and so these five devatā-s encompass the whole universe and everything in it. Devī-devatā like Īndra, etc are also created from these five elements. Their Jīva is a part of Īśvara who manifests in these five forms.

Five Devatā-s also represent the five functions of creation, preservation, destruction, control and grace of the world.

Thus, Panchāyatana Pūjā or worship of these Five Devatā-s encompasses worship of the entire universe, all forms of Īśvara, All Devī-devatā-s and also the formless Brahman. This is explained in later sections.

It consists of worship of Five Devatā-s, one is the Main or Mukhya Devatā and others act as supporting devatā-s or Sahāyaka Devatā-s.

Mukhya and Sahāyaka Devatā

One is the main Devatā known as Iṣṭa Devatā / Devī which is at the center, other four Devatā-s and / or Devī are at the four corners. Generally, the Iṣṭa Devatā is kept West Facing i.e. the devotee is facing East Direction. At times it may be kept South Facing so that Devotee will be North facing. We will call the East-Oriented or North-oriented Panchāyatana. The four devatā-s are known as Sahāyaka Devatā-s or supporting Devatā-s who help attain one-pointed devotion to Iṣṭa Devatā. They are kept in NE, SE, NW and SW directions. This is explained in a separate section ‘Deva Krama’ i.e. positing of Deva / Devatā.

In case one wishes to worship any festival, say Gaṇeśa Festival, then for ten days or five days one can keep Gaṇeśa jī in the center and others in predesignated positions which are given in ‘Deva Krama’ section. One does not need to buy separate Gaṇapati Mūrti, though one can have it if one wishes too. Same is the case in Navarātri or any other festival. However, in general, it is advised to keep the position same for the rest of the year.

If one wishes to keep Mūrti-s, smaller ones of about 1.5” to 2” are more than enough. Metal or silver Mūrti-s are fine.

In case you wish to do Abhiṣeka (अभिषेक), please use Abhṣeka Pātra (अभिषेक पात्र). Place all five and Vel and Guru Pādukā in the Abhiṣeka Pātra, do the worship to your heart’s content, decorate it with flowers, then put them back in the temple and re-decorate them with flowers.

(You will find a photo of Abhṣeka Pātra in PDF file. Simply search internet and you will know what it is. It is round shaped Brass plate with borders with an outlet for water flow like Śiva Linga. Examples this and this. Check the size before buying. 8 inches round would be fine. Keep something at the bottom of outlet to collect water).

Importance of One-pointed devotion and Japa

Now, the question – if one family members have different Iṣṭa devatā when what is to be done? Well only Paṇḍita can answer. My personal opinion is –

General rule is, the japa mantra has to be one. For example, if the Iṣṭa Devatā is Bhagavāna Kṛṣṇa, he is widely worshipped in two forms –

• Bāla Gopāla and

• (Adult) Kṛṣṇa.

Again, there are two popular mantra-s -

• OM Namo Bhagavate Vāsudevāya and

• Shrī Kṛṣṇa Śaraṇam Mama

One can only worship one form of Bhagavāna Kṛṣṇa and must chant only one mantra whichever is given or personally chosen. You cannot switch from one form to another or switch from one mantra to second even if the form of Kṛṣṇa is same. If Kṛṣṇa is worshipped as an Adult, then too only one mantra must be chanted using Japa Mālā or even without Japa Mālā if the Vṛtti of chanting mantra throughout the day is set up or if one desires so, else mālā helps gain discipline.

In this case, have a separate Mūrti or Vigraha and then worship him separately thinking and feeling of the Vigraha as live and not as a stone idol.  One can have other forms, but are not necessary, but please do not mix them in the same Temple. Please have a separate space for them. Having multiple Murti-s of same Bhagavāna acts like a decoration piece then being worshipped and taken care of regularly like bathing, applying Kumkum, Chandana, etc.

Mālā is done in the beginning of spiritual sādhanā if the goal is Īśvara Darśana, else continuous chanting of mantra preferably throughout the day is the target to be set and achieved.

Mālā is used to perform an anuṭhāna, a vow to perform ‘n’ number of mantra-s like 1,00,000 (1 Lakh) or 10,00,000 (10 Lakh) mantra repetitions.

Always remember,

• One Iśṭa Devatā

• Only one form of Iṣṭa Devatā

• Only one Mantra

Other forms of Īśvara are to be respected and Deva-s like Hanumāna jī are also to be respected and so are Navagraha-s.

Daily changing the positions is something that I had not heard of. Occasional changing as per festival like Navarātri (नवरात्रि) or Gaṇeśa Chaturthī (गणेश चतुर्थी) is fine.

There is a Video of Panchāyatana Pūjā on YouTube. Please have a look at it.

YouTube Videoː Panchayatana Pooja by Sri. S. Chandrasekaran

Functions of the five forms of Bhagavāna (Panchadeva) in Smārta Sampradāya / Dharma

As per Pūrī Śankarāchārya Svāmī Niśchalānanda Sarasvatī jī Maharāja,

• Sūrya is represented as Sūrya-Brahma is the sṛjanahāra i.e. creative aspect of Brahman,

• Viṣṇu is pālanahāra the preserver,

• Śiva is the saṃhāraka i.e. destroyer,

• Śakti means niyama or chirodhāna i.e. control and

• Gaṇeśa represents anugraha i.e. grace or loving kindness.

Īśvara - Adhiṣṭhāna 

--------------------------------

Sūrya - Sṛjanahāra

Viṣṇu - Pālanahāra

Śiva - Saṃhāraka

Śakti - Niyama / Chirodhāna

Gaṇeśa - Anugraha 

Īśvara - Presiding Over 

--------------------------------

Sūrya - Creation

Viṣṇu - Preservation

Śiva - Destruction

Śakti - Control

Gaṇeśa - Grace, Loving Kindness

This form of worship is known as Smārta (स्मार्त). Smārta is not a Sampradāya (sect), it is Pūrṇa Vaidika dharma (पूर्ण वैदिक धर्म) as accepts all eighteen Purāṇa-s, Itihāsa (Rāmāyaṇa and Mahābhārata) and the whole corpus of Veda-s, not just the portion eulogising Viṣṇu or any other particular Devī-Devatā.

Five forms of Bhagavāna (Panchadeva) and Pancha Mahābhūta-s

These Bhagavāna-s and Bhagavatī represent each of the Pancha Mahābhūta-s (the five great elements) namely Ākāśa, Vāyu, Agni, Āpaḥ or jala, and Pṛthvī (Space or ether, Air, Fire, Water and Earth). In technical words, each of the five devī-devatā-s are the adhiṣṭhātā (अधिष्ठाता) i.e. controller or presiding deity of each Pancha Mahābhūta-s.

1. Viṣṇu presides over ākāśa (space or ether)

2. Sūrya presides over Vāyū (air)

3. Śakti / Devī presides over Agni (fire)

4. Gaṇeśa presides over Jala (water)

5. Śiva presides over Pṛthvī (earth)

Panchāyatana and Pancha Mahābhūta-s

Īśvara - Mahābhūta 

--------------------------

Viṣṇu - Ākāśa

Sūrya - Vāyu

Śakti - Agni

Gaṇeśa - Jala

Śiva - Pṛthvī

Īśvara - Great Element

--------------------------

Viṣṇu - Space / Ether

Sūrya - Air

Śakti - Fire

Gaṇeśa - Water

Śiva - Earth

Since all other devatā-s are also composed of these five great elements, the worship of these five encompass the worship of all devī-devatā-s in Svarga or any other higher worlds and also other forms of Īśvara.

The entire cosmos made up of Pancha Mahābhūta-s (the five great elements). Hence worship of these five encompass the entire cosmos, this, the higher and the lower worlds. They also cover all living and non-living beings as everything is made up of these five great elements.

Other additions to Panchadeva worship

In South of Bhārata, Bhagavāna Kārtikeya (Kartika Svāmī, Skanda, Subrahmaṇya, Ṣaṇmukha, Murugana कार्तिकेय (कार्तिक स्वामी, स्कंद, सुब्रह्मण्य, षण्मुख, मुरुगन) is highly revered. They add the Śakti Vela, an empowered spear represents the power of Mā Pārvatī (Ādi Śakti) given to Kārtikeya by his mother.  This makes Ṣaṇmata (षण्मत) meaning worship of Six forms of Bhagavāna.

Some also add Guru Pādukā-s and perform worship of them, Guru Pādukā Pūjana (गुरु पादुका पूजन). These are generally Ādi Śankara Bhagavad Pāda’s Pādukā (पादुका / पादुक), his sandals.

Then there is Navgraha Pūjā (नवग्रह पूजा), the worship of Nine Graha-s or planets. The word ‘planet’ is a misnomer as Moon is not a planet in modern terms nor is Sun nor is the North and South node of Moon represented by Rāhu and Ketu (राहु-केतु), who were earlier one Asura named Svarbhānu (स्वर्भानु) who drank the Amṛta (अमृत), the nectar of immortality and became immortal. Bhagavāna Viṣṇu decapitated him. But the Asura had already tasted a drop of Amṛta (nectar of immortality) and so two parts of body became immortal. To the head part, snake’s body was attached and to the body part snake’s head was attached. This is the story from Purāṇa-s. Astrologers believe they are mathematical points in space which are not physical but have malefic effects upon person. The word graha (ग्रह) means ‘to grab’ or ‘to pull’ or ‘to attract’ resembling gravitational force. In this way, Moon (Chandra, चन्द्र, चंद्र) also qualifies being a ‘graha’ and so does Sun (Sūrya, सूर्य). Sūrya / Sun is also viewed as Īśvara, in fact the only form of Īśvara which has physical body.

Thus, Smārta (स्मार्त) way of worship adopts Nāhi-Nindā Nyāya – a view that does not believe in criticizing any form of Īśvara.

Formless appears as having form

All forms of Īśvara are considered as equal manifestations of the Supreme Brahman which is formless but has attributes (Saguṇa Nirākāra Brahman). The formless and attribultess Brahman (Nirguṇa Nirākāra Brahman) does not create anything, is not active and is Sattāmātra (सत्तामात्र) meaning it is ‘Pure Existence only’. So, the Formless Brahman or Nirākāra Brahman when not clarified whether it has attributes of creation, preservation and destruction is not necessarily always Saguṇa Nirākāra (Formless Brahman with Attributes). This has to be taken in context. At most times, it is Saguṇa Nirākāra. This formless Brahman is omnipresent but in unmanifested form. When it manifests by its own will anywhere it assumes the form. Also depending upon the work of creation, etc, it is personified into form of Brahmā, Viṣṇu, Maheśa (Śiva), etc for the sake of devotees. This third form of Brahman is very popular. It is known as Saguṇa Sākāra Brahman or simply Saguṇa Brahman. This Brahman has form and so has personality. Viṣṇu, Śiva, etc all have their own personality and have sone unique abilities and have done unique Līlā (divine karma). Līlā does not bind them, and they are never trapped in Saṃsāra which is ocean of cycle of birth, death and rebirth. Thus, their karma is known as Līlā and not Karma. Bhagavāna in Gītā says BG 4.7 ‘जन्म कर्म च मे दिव्यमेवं’ meaning ‘My birth and my karma are of divine nature [do not mistake them as a consequence of actions of my previous birth or my past actions]. Kṛṣṇa Bhagavāna also commits when he takes Avatāra as preservation is the task of Viṣṇu, BG 4.7 ‘यदा यदा हि धर्मस्य ग्लानिर्भवति भारत। अभ्युत्थानमधर्मस्य तदाऽऽत्मानं सृजाम्यहम्।।4.7।।’, meaning ‘ BG 4.7 – Whenever there is decline of righteousness, O Arjuna, and rise of unrighteousness, then I manifest Myself’ (translated by Swami Sivananda of Divine Life Society (Source: Gita Supersite).

Bhagavāna in Gītā says BG 5.9 ‘इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति’ meaning ‘Sense organs of perception, organs of karma and mind operate amongst themselves [I am different from them and is their witness]’. This is the view of Sāṃkhya.

Since the formless Brahman is omnipresent, it does not need to travel in space and time to manifest in front of us or anywhere. It simply pulls the prāṇa paramāṇu of Prakriti (atoms of energy of Prakriti) and forms a shape. It simply manifests and unmanifests. So Viṣṇu Bhagavāna does not have to mount on Garuḍa (Eagle), his vehicle of travel and travel all the way from a distant Vaikunṭha to earth to meet his devotee. All he does is simply manifests in front of his devotee spontaneously without any time delay. This is explained in Yukti Dipikā, a scholarly commentary on Sānkhya Kārikā while explaining Kārikā 39.

In order to establish this fact that the formless and form are one and that there is only one Brahman, only one Supreme Godhead, there is a system of worshipping five stones which represent five forms of Bhagavāna.

All the five deities are not made up of Panchadhātu-s (five metals in specific combinations) or any other metal idols; But these five are represented by small natural stones found in various parts of India. In Gujarati tradition, the stones of Devī, Gaṇeśa and Sūrya are replaced by their Idols, Sūrya being flat like a coin with embossed Sun.

It is recommended that every Mandira, including those of Vaiṣṇava-s, must have a natural representative stone alongside the Vigraha (Mūrti). Thus, every Viṣṇu Mandira must have Śāligrāma and Śiva Mandira must have Śiva Linga.

Deva Krama – Positioning of the Five forms of Bhagavāna in Smārta Panchāyatana Pūjā

If one glances internet in a hurry for positioning of Panchadeva-s, one may find two types of positioning for each Deva / Devī. The confusion arises when eight directions are not taken into account.

In general, we keep our devatā-s west facing so that when we sit in front of them, we face the east. Another direction is that the devotee sits North facing. These are the two directions in which the positions (deva krama) are mentioned as various places on internet.

The position presented here are with devotee facing east. So, the central Devatā / Devī is facing West towards us. Other Devatā-s are placed in North-East, North-West, South-East and South-West positions. If we add directions in figures, it makes a lot of sense. Along with figures, it is always better to have a text description of positions mentioning direction of each Devī-Devatā.

Deva krama or position of Devatā-s along with directions (diśā)is mentioned by Pt. Ashok Kumar Gaud in the Hindi book titled ‘Panchadeva Pratiṣṭhā – Rahasyam’ Page No 432. The same is mentioned in the Book published by Swami Sadananda Sarasvati titled ‘Panchadevopāsanā’. The Svāmī is now Śankarāchārya of Dvārkā Śāradā Maṭha. Book is authored by Dr. Sacchidananda Dwivedi ji, who is / was the head of ‘Department of Sanskrit’ of college ‘Shri Shardapeeth Arts, Commerce College of Education, Dwarka’ at the time this book was published. Third book which I have referred is ‘Panchadeva Pūjā’ in Gujarati authored by Ramāshankar Joshi. All three have shown same positions. Fourth is a very popular website www.advaita-vedanta.org  written and managed by a very knowledgeable Advaitin Shri VS ji who also manages Advaita-L mailing list, one of the oldest discussion group with archived posts available today as on 18-Nov-2024. Relevant Page is PanchAyatana Puja.

Figure 1: Position of five Devatā-s (Deva Krama) – Panchāyatana Pūja

Position of Five Devatā-s (Deva Krama) – Panchāyatana Pūja

Devī Panchāyatana Pūjā

Devī at center,

Viṣṇu at Northeast,

Śiva at Southeast,

Gaṇeśa at Southwest and

Sūrya at Northwest 

Śiva Panchāyatana Pūjā

Śiva at the center
Sūrya at Southeast
Gaṇeśa at Southwest
Devī at Northwest and
Viṣṇu at the Northeast.

Gaṇeśa Panchāyatana Pūjā

Gaṇeśa at the center

Viṣṇu at Northeast

Śiva at Southeast

Sūrya Southwest and

Devī at Northwest

Viṣṇu Panchāyatana Pūjā

Viṣṇu at center

Śiva at Northeast

Gaṇeśa at Southeast

Sūrya at Southwest and

Devī at Northwest 

Sūrya Panchāyatana Pūjā

Sūrya at center,
Śiva at Northeast,
Gaṇeśa at Southeast,
Viṣṇu at Southwest,
Devī at Northwest

Offerings to Panchāyatana Devatā-s

Note: The ordering has changed in the PDF file. This section comes after Formless appears as having a form.

In general, any flower that is available in one’s locality can be used for worship. However, there are some flowers, leaves and fruits that are favourite to a particular devatā. There are some which are not to be used for a particular devatā. For example, Tulsi is generally not offered to Śiva and Ketakī (fragrant screw pine flower) is not offered to any devatā especially to Śiva. There are stories or legends in various Purāṇa-s and other grantha-s (texts) which describe an incident or list flowers and fruits that are favourite of a particular devatā.

For example (not in IAST) –

• Lord Shiva:

- Lord Shiva & Karavira Flowers: Lord Shiva is worshipped with Kusha, Apamarga, Karpura, Jati, Champaka, Patala, Karavira, Sita, Mallika, Kamala and Utpala (Flowers for worshipping Shiva - Shiva Purana - Rudra Samhita - Sristi Khanda 11.56 and 11.57).

• Devi Parvati:

- Devi Parvati & Karavira Flowers: Devi Parvati is worshipped with red Karavira flowers during Tritiya of Kartika, Margashirsha, Pausha, Magha and Phalguna (Flowers for Tritiya - Shiva Purana - Uma Samhita 51.80 - 51.81).

- Devi Parvati & Karavira Flowers: During Navaratri the Devi is worshipped with Mandara, Karaja, Ashoka, Champaka, Karavira, Malati and Brahma flowers as well as Bilva leaves (Flowers for Navaratri - Devi Bhagavatam - Skanda 3 - 26).

Source: https://greenmesg.org/nature/trees/k/karavira.php

Dry fruits are acceptable offerings. In general, rules for worship of Śiva are more liberal than other forms of Īśvara as Bholenātha (a name of Śiva which means the innocent Lord) is easily pleased.

This is as far as Vidhi Bhakti is concerned. Vidhi Bhakti is devotion offered by following step-by-step procedure. It is ritualistic in nature. This type of worship is leads to Prema Bhakti i.e. devotion through pure spiritual love. Rules are relaxed for Prema Bhakti. However, in order to cultivate Love for Īśvara, high inner purity is required. Mind has to be very pure and Intellect has to be subtle and anchored in  Īśvara, heart beating only for beloved Īśvara. Will, which is a quality of Intellect also needs to be strong and one needs to follow the spiritual path strictly. Ego must be surrendered to Īśvara. There has to be no worldly attachment or little attachment towards any person or object. It is then that the pure love for Īśvara naturally cultivates in the heart of a devotee. Such pure heart is indeed the temple of God (Devālaya, the resting place of Īśvara). This heart temple (Mandira) has to be kept clean of impurities like lower emotions, thoughts and attachments towards society.

For average people, practising discipline and Vidhi Bhakti is advisable.

In general, Bananas (Hindiː kelā केला) are offered to most Devatā-s and so are Coconuts, though they are preferred fruits of Sūrya deva and Hanumāna jī. Hanumāna jī is not a part of Panchāyatana. Gaṇeśa also likes Banana.

Coconuts are used to begin any auspicious work. For example, in Inauguration of places like Mandira (Temple), offices, homes, after buying new car or any vehicle.

Ketakī (Fragrant screw pine) are not used to worship any Devatā especially Bhagavāna Śiva.

During Festival days, fruits, dry fruits, sweets, and other delicacies are used as offerings on special days or festival days.

Offerings to Sūrya

Sūrya (Sun): Chaṭha Pūjā (छठ पूजा), very popular in Bihar is one of the main festivals dedicated to Sun worship (Sūrya), A devatā revered as Bhagavāna known to cure disease. Sūrya is the only Bhagavāna who has physical gross body and can be seen with a naked eye. 

In general, this festival is for healthy and long life of children. Parents take part in this festival. Some decide to observe Vrata (fasting).

Sun worship was very popular throughout the world. Before 5000 years, most of the Dharma-s, devotional practices and religions has many common factors. Sun and God of Thunder were common to all from Latin America to Africa to India (Bhārata) to China to Japan. Third God was Moon God. Moon is connected with Mind and so worship of Moon (Chandra, Soma) keeps one mentally stable and in harmony with nature.

Bananas केला, Gud गुड़ (spelled Guḍa, Jaggery), Sweetened Kheer खीर (spelled Khīra made up of rice), Ber बेर (spelled Bera, Indian Jujubi), Pumpkin कद्दू, Sugarcane Juice गन्ने का रस, Sugarcane sticks  गन्ना are also used.

Khajuria खजुरिया or Thekua ठेकुआ is a popular Indo-Nepalese dessert cookie. It is a sweet snack that has been eaten for centuries in the Indian states of Bihar, Jharkhand, and eastern Uttar Pradesh, as well as in Southern Nepal. 

On the last day of fast, Chaṭhī Maīyā छठी मईया , sister of Sūrya Deva is also worshipped. 

Sources: https://www.chhath.org/rituals-and-traditions.html 

Another popular festival dedicated to Sūrya is Makara Saṃkrānti मकर संक्रांति.

On this day, Laḍḍu-s made up of Jaggery (Guḍa गुड) mixed with Tīla (Sesame seeds तील) are offered. Gujaratis offer Chikki made up of Jaggery, Tīla, Jaggery mixed with Kurmurā / Murmurā (Mamarā મમરા in Gujarati मुरमुरा in Hindi) are also used to made Laḍḍu-s and Chikki and distributed to friends. Laḍḍu-s with sugar are also used. It is winter and so warm delicacy like Laḍḍu-s of Tīla-Guḍa (sesame-jaggery) are offered.

Offerings to Gaṇeśa

Gaṇeśa Chaturthī (गणेश चतुर्थी): Modaka Laḍḍu-s, Motichūra Laḍḍu-s, other sweet Laḍḍu-s are also offered along with various sweets, fruits, dry fruits and red and yellow flowers.

Offerings to Devī / Durgā

Navarātra / Navarātri (नवरात्र / नवरात्रि): A festival dedicated to Nine forms of Mā Pārvati and also representing Trīdevī-s – Sarasvatī, Lakshmī and Ādi Śakti occurs four times a day. Two are Gupta (secret) i.e. they are performed at an individual level, rest two are public festival. Chaitra Navarātri generally occurs in April is publicly celebrated. It ends with Rāma Navamī, the celebration of Birth of Bhagavāna Rāma. Śaradiyā Navarātri is the main Navarātri and widely celebrated in the months of October-November. Tenth day is Vijaya Daśamī विजयदशमी also spelled Vijayā Daśamī विजयादशमी (Daśaharā दशहरा). It is dedicated to victory of Bhagavāna Rāma over Raksha King Rāvaṇa. Rāvaṇa represents Ego. Destruction of Ego leads to Liberation (Moksha). It represents victory of Good over Evil or Dharma over Adharma or Iśvara or Devotion over Ego.

After 20 days of Śarada Navarātri (Oct-Nov Navarātri), Rāma returned to his kingdom Ayodhyā, which is celebrated as Diwali or Dīpāvalī दीपावली (Deepvali), which is lighting up the streets and house entrance for the welcoming return of Bhagavāna Rāma to Ayodhyā, a place where there is no yuddha (war). A-yudhha, a place without inner conflict. We welcome Rāma in our Heart-Mandira. Dīpa (दीप), Deep means a lamp or a flame or Dīyā (दीया) and Āvali is row or series. Dīpāvalī दीपावली means row of Dīyā-s often translated as ‘row of lights’.

On these days, fruits and flowers offered to Bhagavāna Viṣṇu are also offered.

Offerings to Śiva

Śiva (शिव): Shrāvaṇa Māsa (श्रावण मास) – The holy month of Shrāvaṇa (August-September) is dedicated to Bhagavāna Śiva. It marks end of Monsoon. As per Purāṇa-s, Samudra Manthana i.e. churning of Milky Ocean occurred in search for Amṛta (nectar of immortality) during this month. When poison named Halāhala हलाहल* emerged, no one could bear it. Bhagavāna Śiva out of compassion drank it and blocked it in his throat. Thus, he is known as Nīlakaṇṭha (the one with blue neck). This symbolizes Īśvara removing our mental, emotional and karmic impurities and giving us nectar of immortality i.e. Liberation (Moksha). The churning represents mental efforts and attempt of sucking up energies by negative worldly thoughts and emotions represented by powerful Asurā-s or Dānava-s while the positive qualities are represented by Devatā-s. Both took part in the Samudra Manthana (churning of Milky Ocean). The milky ocean represents churning of mind. It is a form of consciousness. Milky white energy is divine energy or spiritual energy. It is also consciousness upon which Bhagavāna Viṣṇu rests. It is infinite ocean of consciousness.

*(BP 8.7.18 – Hālahala हालहल in śloka but Halāhala हलाहल in normal language)

Bhānga (Cannabis) are offered on Śivarātri to Śiva as a remembrance of Śiva taking poison. Bhānga is intoxicating and so must be consumed only in small quantity as it is Prasāda (Blessed Food) only as a part of ritual. It is symbolic of drinking poison. This was done by various scorpions, snakes and other poisonous creatures who little drank poison that spilled out of Śiva’s hands.

प्रस्कन्नं पिबतः पाणेर्यत्किञ्चिज्जगृहुः स्म तत्।

वृश्चिकाहिविषौषध्यो दन्दशूकाश्च येऽपरे ॥४६ / ४७॥

BP 8.7.46 or 47 – What (negligible) little quality of poison leaked down from his [Bhagavāna Śiva’s] palms while drinking and scattered [on ground], was drunk by scorpions, serpents, poisonous herbs and plants, cobras and other animals with poisonous bites.

#46 as per Gītā Press Sanskrit-Gujarati Translation.

It represents their devotion towards Śiva as he drank poison, they too drank poison. Thus, we follow it only in little quantity. It is not for daily consumption.

Some practices in Tantra and other left-hand paths (Vāma mārga) allow drinking such things that alter the state of brain and elevates the state of awareness to higher level. They are done under the guidance of a Guru. In Dakshiṇāchāra or right-hand path or pure devotional path, such things are discouraged to be drunk on regular basis. Once is a year as a blessed food in small quantity may be allowed for those who wish to consume it, others can skip it.

Bilva Patra (Bilva Leaves) which represent Trident (Triśula) and the trinity like three guṇa-s of Prakriti / Māyā – Sattva, Rajasa and Tamasa, three states of consciousness – waking, dream and deep sleep, Īḍa, Pingalā (Piṃgalā) and Suṣumṇā (इडा, पिङ्गला / पिंगला, सुषुम्णा), etc are favourite of Śiva.

While offering Bilva leaves which are intact with three leaves, one can chant Bilvāṣṭakama बिल्वाष्टकम, a stotra dedicated to Śiva having eight couplets. Bilvāṣṭakama means eight couplets on Bilva Leaves.

Some even chant just one couplet like

त्रिदलं त्रिगुणाकारं त्रिनॆत्रं च त्रियायुधं ।

त्रिजन्म पापसंहारम् ऎकबिल्वं शिवार्पणं ॥१॥

tridalaṃ triguṇākāraṃ trinĕtraṃ ca triyāyudhaṃ .

trijanma pāpasaṃhāram ĕkabilvaṃ śivārpaṇaṃ ..1..

Translation:

I offer one leaf of Bilva to Bhagavāna Śiva – which is –

त्रिदलं tridalaṃ - has three leaves (a Bilva leaf has 3 leaves as a cluster), [and represents] –

त्रिगुणाकारं triguṇākāraṃ - three Guṇa-s (Sattva, Rajasa, Tamasa),

त्रिनॆत्रं trinetraṃ - three eyes and

त्रियायुधं triyāyudhaṃ - three weapons Śiva bears in his hands;

And whose very thought or uttering of names destroys one’s sins accumulated since last three births / yoni-s.

त्रियायुधम् triyāyudhaṃ = having three weapons. The weapons are said to be of three kinds:

1.       Those which can be used for hitting at the enemy, like the sword and mace,

2.       Those which can be aimed at the enemy like the disc, spear, trident and

3.       Those which are released using another instrument like the arrow from the bow.

Shiva has all the three (viz.) mace, trident and the bow (called Pinaka) and the arrow. The weapons are gods by themselves and are in the service of the Lord. Shiva bearing these weapons show He is ready to come to the rescue of any devotee who may seek His help.

Bhagavāna Krṣṇa in Gītā BG 9.26 says –

पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति।

तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः।।9.26।।

patraṃ puṣpaṃ phalaṃ toyaṃ yo me bhaktyā prayacchati|

tadahaṃ bhaktyupahṛtamaśnāmi prayatātmanaḥ||9.26||

BG 9.26 – Whoever offers Me with devotion-a leaf, a flower, a fruit, or [a little] water, I accept that (gift) of the pure-hearted man which has been devotionally presented.

Hindiː BG 9.26 - जो भक्त पत्र, पुष्प, फल, जल आदि (यथासाध्य प्राप्त वस्तु) को भक्तिपूर्वक मेरे अर्पण करता है, उस मेरेमें तल्लीन हुए अन्तःकरणवाले भक्तके द्वारा भक्तिपूर्वक अर्पण किया हुआ (पत्र पुष्पादि) मैं भोगता हूँ अर्थात् स्वीकार करता हूँ।।

Thus, it is an offering from the heart that is important. Bilva Leaf or fruit or water or food is a medium through which we express our emotions and intention to others. One should develop such a faith in one’s Iṣṭa Devatā (chosen form of Īśvara) that by offering just one leaf or one fruit with strong unconditional surrender Bhagavāna will immediately accept the emotions and thoughts (of surrender and faith) in him and relieve one from the burden of Karma-s.

It happened in case of Prahlāda (प्रह्लाद) and Draupadī (द्रौपदी). Prahlāda did not fight against the atrocities but simply surrendered to Viṣṇu / Kṛṣṇa. Viṣṇu never stopped the atrocities, but did not let them harm Prahlāda. He was bitten by snakes and scorpions, and a personification of Mantra i.e. a mantric devī known as Agniśikhā who resembled fire threw a trident at Prahlāda and he was thrown from top of mountain but neither did the poison, nor the trident nor the drop from mountain not even created scratch on Prahlāda. In case of Draupadī, she too unconditionally and helplessly surrender to Bhagavāna Kṛṣṇa and Kṛṣṇa saved her from embarrassment of getting undressed in front of the royal assembly.

Prahlāda used to stay in the state of unconditional surrender all the time. In case of Draupadī she begged and argued with everyone she could and when nothing worked, helpless Draupadī unconditionally surrendered herself to Kṛṣṇa. While Prahlāda was able to create the force of surrender occasionally in times of crisis, Prahlāda always remained in this state of total surrender all the time and so never showed emotions of anger or frustration. He never lamented. Prahlāda is one of the best devotees of Viṣṇu / Krṣṇa.

He chanted OM Namo Bhagavate Vāsudevāya Mantra. While this mantra is attached to Kṛṣṇa, a full Avatāra of Viṣṇu, it is equally applicable to Viṣṇu if we understand the meaning of the word Vāsudeva. Vāsu + Deva. Vāsu or Vāsa means ‘dwelling’. Here it means ‘dwelling in every being’. Deva means ‘divine’ or ‘shining ones’ implying purity. Here it means Īśvara or the Lord or simply pure omnipresent consciousness.  The word Vāsudeva means, ‘The one who resides in all beings’ i.e. Vāsudeva is the ‘Īśvara who resides in [the heart] of all beings’.

The word Śiva (from root word Śi) means ‘in which all things lie’ – All beings, entire cosmos is inside Śiva. It is macrocosmic view of Īśvara. Vāsudeva implies the subtlety of Brahman and it is spread everywhere. Viṣṇu (from root word viś) means to spread or that which is vyāpaka i.e. spread everywhere (spread far and wide / penetrate everything). It is microcosmic view. The one that is the most subtle is also the one which is spread everywhere and is also the substratum of entire universe and the while universe lies inside it. There is Hari-Hara abheda (non-different between Śiva and Viṣṇu)

Bilvāṣṭakam also wishes us to increase our faith and surrender to such an extend that just one offering makes Śiva satisfied with our devotion.

Source: https://sanskritdocuments.org/doc_shiva/bilva8mean.html

अखण्ड बिल्वपत्रेण पूजिते नन्दिकेश्वरे ।

शुद्ध्यन्ति सर्वपापेभ्यो ह्येकबिल्वं शिवार्पणम् ॥३॥

akhaṇḍa bilvapatreṇa pūjite nandikeśvare .

śuddhyanti sarvapāpebhyo hyekabilvaṃ śivārpaṇam ..3..

Translation:

By offering puja to Śiva – The Lord of Nandi with a single bilva leaf that is whole and without defects

One is freed from all sins. I offer one leaf of Bilva to Bhagavāna Śiva.

मूलतो ब्रह्मरूपाय मध्यतो विष्णुरूपिणे ।

अग्रतः शिवरूपाय ह्येकबिल्वं शिवार्पणम् ॥ ८॥

mūlato brahmarūpāya madhyato viṣṇurūpiṇe .

agrataḥ śivarūpāya hyekabilvaṃ śivārpaṇam .. 8..

Translation: Worshipping Śiva with a leaf from the Bilva tree which represents –

Brahmā, the creator in the root portion [of the Bilva tree]

Viṣṇu, the sustainer in the middle portion [of the Bilva tree]

And Śiva, the destroyer in the top portion [of the Bilva tree];

One can derive Supreme benefit.

I offer one leaf of Bilva to Śiva tattva which is formless, and under whose sway the trinity works.

Note: Hence the set of three leaves of Bilva known as Bilva patra also represent the three Deva-s.

Source: https://shlokam.org/bilvashtakam/

https://sanskritdocuments.org/doc_shiva/bilva8mean.html

While chanting this Stotra, hold Bilva Patra (set of three unbroken leaves), while saying the word ‘Arpaṇam’ ‘अर्पणम्’ offer it to Bhagavāna Śiva. ‘Arpaṇam’ means ‘offering’.

Bilva Leaves are to be offered, as they hold great importance. Other fruits can also be offered. Dhaturā fruit though favourite of Bhagavāna Śiva is to be offered with caution as it is poisonous. It should not be consumed. Contact a Doctor, Ayurveda Doctor and a Pandit for its use.

Another Festival is Mahā Śivarātri (महाशिवरात्रि) (March) is observed as a celebration of Śiva-Pārvatī Vivāha i.e. Marriage of Śiva and Pārvatī.

Various Flowers, White Flowers, Fruits and leaves of Bilva tree each branch with a (set of three leaves) are offered to Ādi Yogī Śiva who represent Jñāna.

Offerings to Viṣṇu

Viṣṇu (विष्णु): Festivals dedicated to Bhagavāna Viṣṇu and his Avatāra-s, Paraśurāma, Narasimha, Rāma and Kṛṣṇa are very popular. Their births are celebrated like Paraśurāma Jayantī / Jayaṃtī, Rāma Navamī, Kṛṣṇa Janmāṣṭamī (परशुराम जयंती, नरसिंह जयंती, राम नवमी, कृष्ण जन्माष्टमी ) are celebrated.

Offering of flowers and fruits dear to Bhagavāna Viṣṇu, the bestower of Moksha (Liberation) and his Avatāra-s are used. Each household is decorated with various ornaments and decorative items. Festivals are celebrated with great enthusiasm to the Jagadguru Yogeśvara Kṛṣṇa and the protector of Dharma Bhagavāna Viṣṇu and his Avatāra-s.

Chappana Bhoga छप्पन भोग (offering of 56 delicacies) is offered in mandira-s (temples). Along with 56 delicacies, flowers with good fragrance are offered with devotion. If not daily, then on special days or festival days like Janmāṣṭamī जन्माष्टमी. Someone sponsors Chappana Bhoga or a big Mandira having sufficient donations like Śrī Jagannātha Mandira can offer it daily or as and when they wish. Though Chappana Bhoga is popular in Vaiṣṇava tradition, it is also seen as a offering in Śiva Mandira (Śivālaya) like Mahākaleśvara Mandira in Ujjain.

Puruṣottama Māsa (पुरुषोत्तम मास) also known as Adhika Māsa (अधिक मास) is a year is an extra month that is added to adjust primarily Lunar Calendar like Vikrama Samvata (विक्रम संवत) to adjust with Solar Calendar. It is dedicated to Bhagavaana Viṣṇu. Worshiping Devī Tulasī is also considered as auspicious and highly beneficial as she is beloved of Bhagavāna Viṣṇu. Tulasī mantra is a popular mantra to be recited.

Table: Devatā-s, their functions, stones, and other details

(Table is added as a separate Google Sheets at the End of the Page)

Table: Devatā and their Offerings

(Table is added as a separate Google Sheets at the End of the Page)

Which Mantra-s to Chant for Panchayatan Pūjā?

This is the question which most of us seek. There are no fixed mantra-s for daily pūjā. Books mention two types of mantra-s – Vaidika and Paurāṇika i.e. Mantra-s from Veda-s and Mantra-s from Purāṇa-s. There are detailed mantra-s for each activity including worshipping of Dīpapūjana, Śankhapūjana, Ghaṇṭāpūjana, etc followed by Dhyāna śloka-s, etc. Paurāṇika śloka-s are those found in Purāṇa-s or Ramāyaṇa or Mahābhārata and in some books on Karma Kāṇḍa. In general, the mantra-s are in Sanskrit with no translation, so normal people will have to approach a Panḍita or a Pujārī to help them translate and understand the correct meaning and vidhi (ritual procedure) for proper Pujā.

Those well versed and or wish to perform in a traditional way, can perform Pūja as per Ṣoḍaśopachāra Pūjā (षोडशोपचार पूजा) – Pūjā consisting of Sixteen steps. Pūjā performed in Mandira-s i.e. bigger mandira-s are done keeping in line the tradition Mandira is attached. The devatā is consecrated in the Mūrti and the Mūrti is now a Vigraha, which represents the energy of the devatā established. It is ‘achala mūrti’. Achala means immovable. The one consecrated at home is ‘chala mūrti’. Some say that there is no need to do proper sthāpanā at home Mandirā and Śiva Linga can be directly worshipped without proper sthāpanā. This needs to be fact checked from a competent source.

In simple words, rules for Mandira at home are very lenient.

In general, the five forms of Bhagavāna can be worshipped by any Stotra-s, Stuti-s, Prārthanā (prayers), Āratī, Chalisā-s (40 couplets), Śaṭakam-s and even Sahasranāma-s (1000 names).

Examples are Śivamahimna Stotra, Śiva Panchākshara Stotra, Kārtikeya Stotram, Sūryāṣṭakam, Shrī Viṣṇuṣoḍaśanāma Stotra, Sarasvatī Stotra, Gaṇeśa Pancharatnam, Saurāṣṭakam, etc

One can also chant Kṛṣṇa Madhuraṣṭakam, Kṛṣṇa stavanam, Rāma Rakshā Stotra, Rāma ṣaṭakam,  Hanumana Stotram, etc.

Yes, you can worship Śāligrama as Rāma, Kṛṣṇa, Narasimha – Birth of Rāma is celebrated at 12 noon, Kṛṣṇa at 12 Midnight and Narasimha at 6:40 PM (neither day nor night). Some may even Chant Hanumāna Chālisā.

In fact, in every Mandira of Viṣṇu or his Avatāra like Rāma or Kṛṣṇa or Narasimha or Paraśurāma, it is compulsory to keep round Śaligrama Stone. It has to be daily worshipped. If the Mandira is of Kṛṣṇa Bhagavāna and one has to celebrate Rāma Navamī, then the Abhiśeka is done on the Śāligrāma and not on the Vigraha of Bhagavāna Kṛṣṇa.

Similarly, every Śiva Mandira has a Śiva Linga and to worship Śiva, one has to bend (one’s ego) and do the abhiseka (offering of water, milk, etc suitable ingredients). The Garbha Grḥa (iner sactum santorium), is of Śiva Mandira is always few steps lower then the main hall. Śiva represents Jñāna (knowledge of Self-Realsation) and hence one must step down and bend down one’s Ego to offer water to Śiva Linga to gain Jñāna (Knowledge of Self).

Remember, it is known as Śiva Linga and not Śankara Linga or Rudra Linga or Maheśa Linga or Īśāna Linga. The word Linga here means ‘mark’ or ‘evidence’.  Śiva Linga is the ‘Linga’ and Bhagavāna Śiva is Lingī. Linga as per Anumāna Pramāṇa (testimony by Inference) is the visible tool to reach the non-perceivable source of tool (linga). For example, Fire and Smoke. If one sees rising smoke from the nearby mountain, one can Infer that there will be fire in that mountain which can be verified by waling towards the smoke until fire is physically seen. How can one tell that there is Fire? Because of previous experience or like seeing fire and smoke always go together as in fire from firewood used to cook food.

One can even chant Puruṣa Suktam, Devī Suktam, etc. In general, Panchadeva Atharvaśirṣa-s are not chanted, though there is no restriction to not chant them.

One can even chant Puruṣottama Yoga, Chapter 15 of Bhagavad Gītā.

This is followed by Navagraha Pūjā (worship of Nine Graha-s). There are specific mantra-s for the same. Please consult a Paṇḍita or Pūjārī for the same.

Then comes Ātma Pūjā.

Ātmā Pujā is the Worship of the Divinity in the Self.

The Divine Self present in the devotee is invoked by the devotee.

Additionally, one can sit and chant a Mantra like OM Namaḥ Śivāya for some time or for one japa mālā or more. The mantra is more potent if it is given by a guru. Else consider Śivā or Dakshiṇāmūrtī form of Bhagavāna as your Guru and chant the mantra for whatever time you wish to with or without Japa Mālā (rosery beeds).

Few Mantra-s / Śloka-s are given –

Mantra-s or Śloka-s to be recited

Let us share some common mantra-s and śloka-s. Veda-s have mantra-s and Purāṇa-s and other grantha-s have śloka-s. When referring to Japa Mantra, a mantra can be vaidika i.e. found in the Veda-s or it can be a Paurāṇika Mantra too. For example, OM Namaḥ Śivāya is a Vaidika Mantra found in Yajurvediya Shrī Rudram (श्रीरुद्रम्) also known as Rudrī Pāṭha (रुद्री पाठ) in the North India. However, this mantra is found in Purāṇa-s too like Śiva Purāṇa. It is also found in independent compositions like Śiva Panchākshara Stotra by Ādi Śankara. Hence this can be recited by anyone without restrictions, but its potency increases if passed down by a Āchārya or a Guru.

Reference #1: Skanda Purāṇa

स्कन्दपुराणम्/खण्डः ८ (अम्बिकाखण्डः)/०१

अध्याय ९

Skanda Purāṇa, Khaṇḍa 8 (Ambikā Khaṇḍa)/01, Chapter 9, Śloka 2

Skanda Purāṇa SP 8.1.9.2

https://sa.wikisource.org/wiki/स्कन्दपुराणम्/खण्डः_८_(अम्बिकाखण्डः)/०१

32

पितामह उवाच

नमः शिवाय सोमाय२ भक्तानां भयहारिणे ।

नमः शूलाग्रहस्ताय कमण्डलुधराय च ।।२।।

pitāmaha uvāca

namaḥ śivāya somāya2 bhaktānāṃ bhayahāriṇe |

namaḥ śūlāgrahastāya kamaṇḍaludharāya ca ||2||

OM (ॐ) is added to the Panchākshara mantra to increase strength. Pancha = Five, Akshara means letter. Akshara also means that which is not destroyed. Thus, Sanskrit alphabets are known as akshara, they are indestructible.

Panchākshara Mantra means a Mantra having five Letters – Na Ma Śi Vā Ya (न म शि वा य).

Reference #2: Kūrma Purāṇa

https://sa.wikisource.org/wiki/कूर्मपुराणम्-पूर्वभागः/षड्विंशतितमोऽध्यायः

कूर्मपुराणम्-पूर्वभागः/षड्विंशतितमोऽध्यायः

Kūrma Purāṇa -Pūrva Bhāga (part 1), Chapter Twenty-six, Śloka-s 78-84

Kūrma Purāṇa KP 1.26.78-84

ब्रह्मविष्णू ऊचतुः ।

अनादिमूलसंसाररागेवैद्याय शंभवे ।

नमः शिवाय शान्ताय ब्रह्मणे लिङ्गमूर्त्तये ।। २६.७८

प्रलयार्णवसंस्थाय प्रलयोद्‌भूतिहेतवे ।

नमः शिवाय शान्ताय ब्रह्मणे लिङ्गमूर्त्तये ।। २६.७९

ज्वालामालावृताङ्गाय ज्वलनस्तम्भरूपिणे ।

नमः शिवाय शान्ताय ब्रह्मणे लिङ्गमूर्त्तये ।। २६.८०

आदिमध्यान्तहीनाय स्वबावामलदीप्तये ।

नमः शिवायानन्ताय ब्रह्मणे लिङ्गमूर्त्तये ।। २६.८१

प्रधानपुरुषेशाय व्योमरूपाय वेधसे ।

नमः शिवाय शान्ताय ब्रह्मणे लिङ्गमूर्त्तये ।। २६.८२

निर्विकाराय सत्याय नित्यायामलतेजसे ।

वेदान्तसाररुपाय कालरुपाय ते नमः।।२६.८३

नमः शिवाय शान्ताय ब्रह्मणे लिङ्गमूर्त्तये ।

एवं संस्तूयमानस्तु व्यक्तो भूत्वा महेश्वरः ।२६.८४

brahmaviṣṇū ūcatuḥ |

anādimūlasaṃsārarāgevaidyāya śaṃbhave |

namaḥ śivāya śāntāya brahmaṇe liṅgamūrttaye || 26.78

pralayārṇavasaṃsthāya pralayod‌bhūtihetave |

namaḥ śivāya śāntāya brahmaṇe liṅgamūrttaye || 26.79

jvālāmālāvṛtāṅgāya jvalanastambharūpiṇe |

namaḥ śivāya śāntāya brahmaṇe liṅgamūrttaye || 26.80

ādimadhyāntahīnāya svabāvāmaladīptaye |

namaḥ śivāyānantāya brahmaṇe liṅgamūrttaye || 26.81

pradhānapuruṣeśāya vyomarūpāya vedhase |

namaḥ śivāya śāntāya brahmaṇe liṅgamūrttaye || 26.82

nirvikārāya satyāya nityāyāmalatejase |

vedāntasārarupāya kālarupāya te namaḥ||26.83

namaḥ śivāya śāntāya brahmaṇe liṅgamūrttaye |

evaṃ saṃstūyamānastu vyakto bhūtvā maheśvaraḥ |26.84

Reference #3: Linga Purāṇa

https://sa.wikisource.org/wiki/लिङ्गपुराणम्_-_पूर्वभागः/अध्यायः_१८

लिङ्गपुराणम् - पूर्वभागः/अध्यायः १८

Linga Purāṇa, Part 1, Chapter 18, Śloka 21

Linga Purāṇa LP 1.18.21

सुवाहाय विवाहाय विवादवरदाय च।

नमः शिवाय रुद्राय प्रधानाय नमोनमः।। १८.२१ ।।

suvāhāya vivāhāya vivādavaradāya ca|

namaḥ śivāya rudrāya pradhānāya namonamaḥ|| 18.21 ||

Reference #4: Linga Purāṇa

https://sa.wikisource.org/wiki/लिङ्गपुराणम्_-_उत्तरभागः/अध्यायः_१९

लिङ्गपुराणम् - उत्तरभागः/अध्यायः १९

Linga Purāṇa, Uttara Bhāga, Chapter 19, Śloka 27

Linga Purāṇa LP Uttara/19.27

ऋषय ऊचुः।।

नमः शिवाय रुद्राय कद्रुद्राय प्रचेतसे।।

मीढुष्टमाय सर्वाय शिपिविष्टायरंहसे।। १९.२७ ।।

ṛṣaya ūcuḥ||

namaḥ śivāya rudrāya kadrudrāya pracetase||

mīḍhuṣṭamāya sarvāya śipiviṣṭāyaraṃhase|| 19.27 ||

Linga Purāṇa, Uttara Bhāga, Chapter 19, Śloka 41

Linga Purāṇa LP Uttara/19.41

[ऋषय ऊचुः।।]

नमः शिवाय देवाय ईश्वराय कपर्दिने।।

रुद्राय विष्णवे तुभ्यं ब्रह्मणे सूर्यमूर्तये।। १९.४१ ।।

[ṛṣaya ūcuḥ||]

namaḥ śivāya devāya īśvarāya kapardine||

rudrāya viṣṇave tubhyaṃ brahmaṇe sūryamūrtaye|| 19.41 ||

LP Uttara/19.41 – From the above instances, it indicates that though OM Namaḥ Śivāya is a Vaidika (Vedic) Mantra, since it is mentioned in the Purāṇa-s, it can be chanted by anyone. This is true for other mantra-s, except Tāntrika Bīja Mantra-s like Hṛm, etc which must be strictly be chanted under the guidance of a competent Guru. Mantra-s for chanting are for all like OM Namo Bhagavate Vāsudevā and Śrī Krṣṇa Śaraṇam Mama, etc.

Vaidika, Tāntrika, Paurāṇika Mantra-s and Stotra-s, Stuti-s

The question arises which mantra-s are to be chanted. There is no restriction on which type of mantra-s are to be chanted be it Vaidika, Tāntrika or Paurāṇika or are the simple stuti-stotra-s enough.

Another question is – should I chant Vaidika mantra-s? Well, I will leave it up to you, but before chanting them, please understand what happens when one chants Vaidika and Tāntrika Mantra-s.

Increase in energy: When one properly chants a Vaidika mantra from its Samhitā-Brāhamaṇa part, the mantra-s used in Havana-s, Yajña-s, or used for chanting like Puruṣa Suktam, there is heavy flow of energy from your Sahasrāra Chakra (Crown Chakra). If you are not able to handle it, it will create issues in your physical, energy, astral and mental bodies and you are not capable enough to solve these issues as many people simple self-teach the mantra-s thinking ‘I have right the chant them’, as they advocate equality. 

Energy follows your thoughts: With increased energy in your Energy Body (Prāṇamaya Kośa) your thoughts or wishes may manifests fast comparatively.  

Everything gets amplified: There is increase in not only Energy Body, but also in Astral and Mental Body (collectively known as Manomaya Kośa). This amplifies both positive and negative emotions and thoughts. If mind is not purified, then negative thoughts may consume energy. For example, if you have habit of over thinking, it will exhaust the energy and you will feel tired. On the other hand, you will feel increase in the sustenance of your Will. With negative thoughts directing your energy may cause harm to someone on subtle level, which in turn will produce negative karma in higher proportion and you will have to suffer more in the future.

Bad character means falling down: One will fall down from the spiritual height they have reached and the inner purity that was achieved over a period of years. The hard-earned purity will diminish fast, and the fall will be greater producing greater impact making it difficult to recover on spiritual path. This results of loss of energy and character.

Weaking of physical body: Too much energy weakens physical body. If one cannot handle high flow and retention of energy in body, it will weaken physical body, and one may not be able to get overcome this situation by taking normal allopathic medicines. Hence guidance from a competent authority is necessary. Those who have received Śaktipāta (शक्तिपात), activation of Kuṇḍalini, will understand it better.

Eating non-veg increases heat in the body: Eating non-veg contaminates our physical, energy, astral and mental bodies, as even animals have these bodies, and they do not want to die. While dying, they release stress hormones and release emotions of stress, panic. There is trauma. Thoughts are also negative. All these negative vibrations, thoughts and emotions stay even while meat being cooked and enter into our system when food is eaten and digested. These physical, energy, astral (emotional) and mental components enter into our system corrupting our bodies. The clinging to physical body at the time of death is strong in animal (and also in human) and this emotion also stays with us making it difficult to completely detach from physical body. This is known as Abhiniveśa in Yoga Sūtra-s of Patanjali (Y.Su 2.3). Eating non-veg increases heat in a Yogī-s body and if one is practising Kuṇḍalini Yoga or any energy-based technique, then one may feel increased heat in body which does not go away by any means. In other words, complications that arises due to increase in unregulated energy have no materialistic solution.

Energy Body (Aura), Astral and Mental body expands and gets contaminated in presence of crowd: With larger purified bodies having more energy, it gets easily contaminated in the public places like Local Trains, Buses, Auto Rickshaws, Gardens, Workplace, etc. Others have impure Energy Body while yours is purified. Energy flows from higher (subtle) to lower (gross) level, thus purifying others. However, the exchange of energy takes places both ways and so your energy body will be contaminated with impure energy. You should know how to solve this issue. This is the reason why Yogī-s and Saints live in a secluded place where there is little or no human contact.

This is also the reason why traditional Brāhmaṇa-s (Brahmins) have a lot of restrictions, one of them being no permission to earn money. Orthodox Brāhmaṇa-s (Brahmins) who daily chant Veda-s are supposed to lie a very pure life like that of a Sanyāsī (monk), but with family. He needs equally supportive wife and so she is referentially referred as ‘Dharma Patnī’ ‘धर्म पत्नी’, the one who supports a Brāhmaṇa in his dharma, one of which is Agnihotra, a daily Vaidika Yajña. After Marriage and its consummation as married couple, Auras (Energy Bodies) of both husband and wife merge when they are in close proximity with each other or are holding hands. Aura extends 6-8 inches outward of body from all sides. Aura is big of those who meditate and chant Vaidika Mantra-s. Both are literally sharing their energy bodies, their thoughts, emotions, and their karma-s. 50% Fruits of Husbands karma of Vaidika Yajña goes to his wife. Hene it is advisable o marry in the same Varṇa and following same sampradāya (ideology).

Tāntrika Mantra-s have similar effects like Vaidika Mantra-s –

Same factors are applicable while chanting Tāntrika Mantra-s. They are also potent.

Tantrik bīja mantra-s like phaṭ, etc have blasting effect on Energy body, on chakra-s and other subtle bodies. If unable to handle it, will cause issues. The sounds associated with Chakra-s too should be avoid and the mantra-s containing them should be avoided without being practised under the guidance of a competent Tāntrika. 

Hence, for safety reasons, it is advised to chant Paurāṇika Mantra-s or Śloka-s from Gītā or sing Stotra-s and Stuti-s and Chālisā-s. They do increase energy flow, but the flow is not as strong as Vaidika or Tāntrika Mantra-s. If there is stuti in Sanskrit, it is more potent than the one in Native Language. However, stuti-s in native language easily produce Bhāva (spiritually elevated emotions) that help one in spiritual progress.

With our mind occupied in daily chores, in work, in family and society, sharing little time for spiritual progress, not ready to quit any Bhoga-s (worldly desires), it is better to not chant Vaidika or Tāntrika Mantra-s without guidance.

What is difference between Dhyāna mantra-s, Prārthanā, Āratī-s and other mantra-s?

Dhyāna mantra-s are the mantra-s which help a devotee to prepare mind to get tuned into a form of Īśvara. In my understanding, they should have the description of their form as it is the form that attracts our mind when focused on the Devatā. It can also show some of his personality or the abilities devatā has like Gaṇeśa can remove obstacles. An example is Madhurāṣṭakam or any Sloka picked up from any Stotra or Stuti which describes form like saśaṅkhacakraṃ mantra of Bhagavāna Viṣṇu which describes what he holds in hands. This mantra is given as Viṣṇu Dhyāna Mantra in later section. In the Dhyāna Mantra section, a mixture of mantra-s is given.

Prārthānā is a simple prayer in which a devotee lowers Ego and humbly prays for blessing or prays for forgiveness. An example is Śiva Aparādha Kshamā Prārthanā by Shrī Ādi Śankarāchārya.

Āratī-s are the hymns that eulogise Devatā or a Devī and may cover all or few of the aspects of character, it can contain prayer also to fulfil one’s wishes. Āratī-s are longer chanted in group, while prārthanā can be short. Āratī-s are not included in this article. They are easily available in print and online.

Other mantra-s like Bilvāṣṭakam, etc are used when offering Bilva leaves to Bhagavāna Śiva.

Note: Only a few sample śloka-s are given here. 

Śloka-s that can be used in Panchadeva Pūjā are described here. These are just samples and not the śloka-s to be strictly followed. There is no strict rule or procedure to be followed and if not followed will cause any harm. Please remove this fear. This Pūjā is for all. Pick up your own śloka-s after you have idea, compile them, compile Āratī-s you like and make a booklet yourself.

Now, we will begin the śloka-s that can be used in Panchadeva Pūjā. These are just samples and not the śloka-s to be strictly followed. There is no strict rule or procedure to be followed and if not followed will cause any harm. Please remove this fear. This Pūjā is for all. Pick up your own śloka-s after you have idea, compile them, compile Āratī-s you like and make a booklet yourself.

Invocatory Prayer to Gaṇeśa for removal of Obstacles (विघ्नहर्ता गणेश मंत्र)

॥ ॐ श्री गणेशाय नमः ॥

वक्रतुण्ड महाकाय सूर्यकोटि समप्रभ ।
निर्विघ्नं कुरु मे देव सर्वकार्येषु सर्वदा ॥
॥ oṃ śrī gaṇeśāya namaḥ ॥

vakratuṇḍa mahākāya sūryakoṭi samaprabha ।

nirvighnaṃ kuru me deva sarvakāryeṣu sarvadā ॥

Translation and Meaning:

1: (Salutations to Shrī Gaṇeśa) Who has a Curved Trunk, Who has a Large Body and Whose Splendour is similar to Million Suns;

2: O Deva, Please Make my Undertakings Free of Obstacles, By extending Your Blessings in All my Works, Always.

Source: https://greenmesg.org/stotras/ganesha/vakratunda_mahakaya.php

Mangalācharaṇa (मङ्गलाचरण)

Auspicious beginning –

सर्वमङ्गलमाङ्गल्ये शिवे सर्वार्थसाधिके ।
शरण्ये त्र्यम्बके गौरि नारायणि नमोऽस्तु ते ॥

sarvamaṅgalamāṅgalye śive sarvārthasādhike ।

śaraṇye tryambake gauri nārāyaṇi namo'stu te ॥

Translation and Meaning:

1: (Salutations to You O Nārāyaṇī) Who is the Auspiciousness in All the Auspicious, Auspiciousness Herself, Complete with All the Auspicious Attributes, and Who fulfils All the Objectives of the Devotees (Puruṣārtha-s पुरुषार्थ - Dharma, Artha, Kāma and Moksha),

2: Who is the Giver of Refuge, With Three Eyes and a Shining Face; Salutations to You O Nārāyaṇī.

Note:

Śiva = Auspiciousness OR Bhagavāna Śiva / Śankara.

Gauri / Gaurī = Shining face from the word Gaura or Devī Pārvatī.

Nārāyaṇī is another name of Mā Dūrgā. She also means Mā Lakshmī or consort of Nārāyaṇa.

Nārāyani (नारायणि) and Nārāyaṇī (नारायणी) are different, but in current context, we have taken appropriate meaning.

Nārāyani (नारायणि) = son of Viśvā-mitra

Nārāyaṇī (नारायणी) = Dūrgā / Lakshmī / Lalitā / Ambā - mentioned in Lalitā Sahasranāma Śloka 70

Lalitā Sahasranāma Śloka 70

नारायणी नादरूपा नामरूप-विवर्जिता ।

ह्रींकारी ह्रीमती हृद्या हेयोपादेय-वर्जिता ॥ ७०॥

nārāyaṇī nādarūpā nāmarūpa-vivarjitā |

hrīṃkārī hrīmatī hṛdyā heyopādeya-varjitā || 70||

298. Nārāyaṇī नारायणी - She who is the female counterpart of Nārāyaṇa.

299. Nādarūpā नादरूपा - She who is in the form of sound (nāda)

300 Nāma-rūpa-vivarjitā नाम-रूप-विवर्जिता - She who is beyond name or form

301. Hrīṅkārī ह्रीङ्कारी - She who is the form of syllable 'hrīṃ'

302. Hrīmatī ह्रीमती - She who is endowed with modesty (Hrī = modesty)

303. Hṛdyā हृद्या - She who abides in the heart

304. Heyopādeya-varjitā हेयोपादेय-वर्जिता - She who has nothing to reject or accept

Nārāyaṇī has many meanings -

Female counterpart is the one who is either the consort or the one who has exchanged the role. In this case the role of Nārāyaṇa.

Durgā or Ambā is also known as Ādi Śakti as per Śākta Mata (Sect of worshippers of Devī) who is the Supreme Brahman under whom the trinity of Brahmā, Viṣṇu and Maheśa (Śiva) work.

She is also the other half of Śiva as in Ardhanāriśvara.

She is also consort of Śiva as Gaurī and 

She is consort of Viṣṇu as Lakshmī / Laxmi.

Gaurī (गौरी) sometimes spelled as Gauri (गौरि) means the fair skinned girl or women.

Comes from the word Gaura (गौर) meaning – shining, fair, brilliant. White or yellowish as colour implying golden complexion.

Durgā (दुर्गा) means ‘the inaccessible or terrific goddess’. Durga / Durgam (दुर्ग / दुर्गम्) means ‘unattainable’ or ‘inaccessible’ (Refer: Word Durgā दुर्गा : Column 2 - both Durga and Durgā are explained)

Source: 

https://sanskritdocuments.org/doc_devii/lalita1000.html

https://sanskritdocuments.org/doc_devii/lalita.html

https://sanskritdictionary.com/?iencoding=deva&q=नारायणी&lang=sans&action=Search

https://sanskritdictionary.com/scans/?col=1&img=mw0537.jpg

The word Trayaṃbaka in original śloka (not #70 in Lalitā Sahasranāma) means the one with Three eyes. Generally this is an Epithet of Durgā who is often represented with three eyes and Lakshmī is generally not depicted with third eye. Dhyāna śloka of Navadurgā mentioned later in book has manu śloka-s depicting Durgā as three-eyed one.

This śloka can be interpreted as related to Mā Pāravatī. It is dedicated to Dūrgā who is a combination of all three Devī-s and so the names are used as adjectives or adjectives are used as names interchangeably.

https://greenmesg.org/stotras/durga/sarvamangala_mangalye.php

Translation and Meaning:

O the most auspicious among all that is auspicious, O consort of Śiva, the fulfiller of all objectives and desires! O refuge of all seekers, O three-eyed one, O Gauri (the radiant goddess)! O Nārāyaṇi, I bow to you in reverence and offer my salutations.

https://shlokam.org/sarvamangalamangalye/

शरणागत दीनार्त परित्राण परायणे ।

सर्वस्यार्ति हरे देवि नारायणि नमोऽस्तु ते ॥

śaraṇāgata dīnārta paritrāṇa parāyaṇe ।

sarvasyārti hare devi nārāyaṇi namo’stu te ॥

Translation and Meaning:

My salutations to you O Narayani Devī (Ambā), you are immersed in the protection of the feeble and the distressed who have taken refuge in you; you are the remover of the distress of all.

https://shlokam.org/sarangatadinarta/

Guru Dhyānam (Contemplation on Guru) (गुरु ध्यानम्)

Guru is none other than the Self. Guru is Brahman, with his blessings our spiritual progress is ensured.

गुरुर्ब्रह्मा गुरुर्विष्णुः गुरुर्देवो महेश्वरः ।

गुरुः साक्षात् परब्रह्म तस्मै श्री गुरवे नमः ॥

gururbrahmā gururviṣṇuḥ gururdevo maheśvaraḥ ।

guruḥ sākṣāt parabrahma tasmai śrī gurave namaḥ ॥

Translation and Meaning:

Guru is Brahmā, Guru is Vişņu, Guru is Maheśvara (Śiva),

Guru is the self-revealing limitless Brahman. Salutations to that revered guru.

NEW CONTENT ADDED ON 28-MAR-2025 - ALL DHYĀNA MANTRA-S ARE ADDED. 

Panchadeva Dhyānam (पञ्चदेव ध्यानम्)

Now, let us begin meditation and Pūjā of Panchadeva-s, the five forms of Bhagavāna.

Gaṇapati Dhyānam (गणपति ध्यानम्)

First comes Dhyāna of Gaṇeśa.

गजाननं भूतगणादि सेवितं - gajānanaṃ bhūtagaṇādi sevitaṃ

Original Śloka

गजाननं भूतगणादि सेवितं
कपित्थजम्बूफलसार भक्षितम् ।
उमासुतं शोकविनाशकारणं
नमामि विघ्नेश्वर पादपङ्कजम् ॥

gajānanaṃ bhūtagaṇādi sevitaṃ

kapitthajambūphalasāra bhakṣitam ।

umāsutaṃ śokavināśakāraṇaṃ

namāmi vighneśvara pādapaṅkajam ॥

Sandhi Split

गज-आननम् भूत-गण-आदि सेवितम्
कपित्थ-जम्बू-फल-सार भक्षितम् ।
उमा-सुतं शोक-विनाश-कारणं
नमामि विघ्नेश्वर पाद-पङ्कजम् [1] ॥

gaja-ānanam bhūta-gaṇa-ādi sevitam

kapittha-jambū-phala-sāra bhakṣitam |

umā-sutaṃ śoka-vināśa-kāraṇaṃ

namāmi vighneśvara pāda-paṅkajam [1] ||

Word by word meaning

gaja-ānanam bhūta-gaṇa-ādi sevitam

elephant-faced ghosts-troops / group-etc [other semi-divine group of beings] [is] served by

kapittha-jambū-phala-sāra bhakṣitam |

Kapittha (Wood-Apple)-Jambu (Rose-Apple)-fruits-essence consume / partake

umā-sutaṃ śoka-vināśa-kāraṇaṃ

Umā’s (Pārvatī’s)-son sorrow-destroyer-cause

namāmi vighneśvara pāda-paṅkajam [1] ||

I bow [to] Vigneśvara’s (remover of [cause of] sorrows) feet-lotus like (beautiful and pure) [1]

[1] पङ्कज = पङ्क + ज

paṅkaja = paṅka + ja = mud + born in = Lotus (as it is born in muddy water but is very beautiful and the mud never touches the lotus flower and stains it).

Though the feet is the lowest part of the body and often gets dirty as it is in contact with the earth, the feet of any form of Īśvara are always pure, never muddied or has dirt which resembles mental and spiritual impurity. Hence it is often compared with Lotus which is born in muddy pond, but its petals are always pure and they never have muddy stains on them.

गज gaja = Elephant

आनन Ānana = the face or head

भूतगण Bhūtagaṇa =  the host of living beings, a multitude of spirits or ghosts

भूत Bhūta = a spirit or a ghost or a yaksha (a race of semi-divine celestial beings), a purified one, etc.

गण Gaṇa = a flock, a group, a troop, etc

पङ्कज Paṅkaja = Lotus or born from mud

Amrut’s translation and meaning:

1.1 The form of Īśvara who has head of an elephant, who is served [and leads] by Bhūta-gaṇa-s (ghosts, etc and other semi-divine group celestial beings];

1.2 Who accepts and enjoys the offerings of essence of Kapittha (Wood-Apple) and Jambu (Rose-Apple) fruits;

1.3 Who is the son of Umā (Pārvatī) and is the one who destroys the cause of sorrows (cause of ignorance and Saṃsāra (this world));

1.4 I [reverentially] bow to the always divine, beautiful and pure lotus-feet Bhagavāna Vigneshśvara  (remover of [cause of] sorrows) i.e Gaṇeśa

Translation by Greenmesg:

(I Reverentially Salute the Lotus-Feet of Shrī Vigneśvara)

1: One Who is having the Face of an Elephant, One Who is Served by the Bhūtagaṇa-s (Celestial Attendants) and Others,

2: By Whom is Partaken the Juice of Kapittha (Wood-Apple) and Jambu (Rose-Apple) fruits (Offered by the Devotees);

3: Who is the Son of Devī Umā (Devī Pārvatī), And the Cause of the Destruction of Sorrows,

4: I Bow in Reverential Salutation at the Lotus-Feet of that Vigneśvara (the Lord Who removes the Obstacles).

Variation:

3: Who is the Son of Devī Umā (Devī Pārvatī), And Effects the Destruction of Sorrows,

https://greenmesg.org/stotras/ganesha/gajananam_bhutaganadi_sevitam.php

वन्दे देवं विबुधविनुतं – Vande Devaṃ Vibudhavinutaṃ

Second Gaṇeśa Dhyānam as provided by Sringeri Matha.

Original Śloka

वन्दे देवं विबुधविनुतं वेदवेद्यं दयालुं

विघ्नध्वान्तप्रशमनरविं विश्ववन्द्यं प्रसन्नम् ।

वेतण्डास्यं विदलितरिपुं वामदेवाग्र्यसूनुं

विद्यानाथं विमलयशसं वाञ्छितार्थप्रदं तम् ॥१॥

vande devaṃ vibudhavinutaṃ vedavedyaṃ dayāluṃ

vighnadhvāntapraśamanaraviṃ viśvavandyaṃ prasannam ।

vetaṇḍāsyaṃ vidalitaripuṃ vāmadevāgryasūnuṃ

vidyānāthaṃ vimalayaśasaṃ vāñchitārthapradaṃ tam ॥1॥

Sandhi Split

वन्दे देवम् विबुध-विनुतम् वेद-वेद्यं दयालुम्

विघ्न-ध्वान्त-प्रशमन-रविं विश्व-वन्द्यं प्रसन्नम् ।

वेतण्ड-आस्यम् विदलित(विदल)-रिपुम् वामदेव-अग्र्य-सूनुम्(सूनुः)

विद्या-नाथम् विमल-यशसम् वाञ्छित-अर्थप्रदम् तम्(तद्) ॥१॥

vande devam vibudha-vinutam veda-vedyaṃ dayālum

vighna-dhvānta-praśamana-raviṃ viśva-vandyaṃ prasannam |

vetaṇḍa-āsyam vidalita(vidala)-ripum vāmadeva-agrya-sūnum(sūnuḥ)

vidyā-nātham vimala-yaśasam vāñchita-arthapradam tam(tad) ||1||

Word by word meaning

vande devam vibudha-vinutam veda-vedyaṃ dayālum

I worship [that] Devatā (Bhagavāna) gods / pure / wise ones-worshipped Vedas-knower compassionate

vighna-dhvānta-praśamana-raviṃ viśva-vandyaṃ prasannam |

obstacles-darkness (covered / veiled)-dispeller (destroyer / pacifier)-[like a] Sun [which dispels darkness] world-worshipped [by] gracious / happy / pure

vetaṇḍa-āsyam [1] vidalita(vidala)-ripum vāmadeva-agrya-sūnum (sūnuḥ)

Elephant-faced destroy-enemy Vāmadeva (one of the five faces of Śiva)-elder-son (offspring / child)

vidyā-nātham vimala-yaśasam vāñchita-arthapradam tam(tad) [2] ||1||

knowledge-lord spotless(pure)-fame desired-bestower/granter may he / that [2]

Phrase wise translation

vande devam vibudha-vinutam = I bow [that] Devatā (Bhagavāna / Īśvara) who is worshipped by devī-devatā-s, Celestials and pure-minded ones,

veda-vedyaṃ dayālum = the knower of Vedas [and] who is compassionate;

vighna-dhvānta-praśamana-raviṃ = [Who like] the Sun dispels darkness (destroys veil of ignorance), he destroys obstacles [of both material and spiritual nature]

viśva-vandyaṃ prasannam = is worshiped by the world (everyone) [and] is gracious i.e. bestows grace.

vetaṇḍa-āsyam [1] = [having] the face of elephant [1]

vidalita(vidala)-ripum = to destroy the enemy

vāmadeva-agrya-sūnum (sūnuḥ) = the elder son of Vāmadeva (a form of Śiva),

vidyā-nātham vimala-yaśasam = the lord of knowledge [of Veda-s] with spotless fame (always pure i.e. unaffected by and beyond Māyā)

vāñchita-arthapradam tam(tad) [2] = may he bestow the desired results [of liberation upon me/us] [2]. OR That Lord (Īśvara), the bestower/granter of desired results, [we reverentially bow to him] [2]

Translation and Meaning:

I worship the Deva (Īśvara) who is worshiped by other Devī-Devatā-s [and Celestials], the knower of Vedas and who is compassionate

[Who like] the Sun [dispels darkness], he dispels obstacles [of both material and spiritual nature], is worshiped by the world (everyone) and is gracious i.e. bestows grace.

The one with Elephant head (वेतण्डास्यं) [1], the one who tears / destroys the enemy apart, the elder / foremost son of Vāmadeva (a form of Śiva)

That lord of knowledge [of Veda-s] with spotless fame (always pure i.e. unaffected by and beyond Māyā); may he bestow the desired results [of liberation upon me/us]. OR

That Lord (Īśvara), the bestower/granter of desired results, [we reverentially bow to him] [2]

विबुध Vibudha = wise, pure ones, god, celestials; विनुतम् vinutam from विनु vinu = praised, worshipped

विघ्न vighna = obstacles; ध्वान्त dhvānta = darkness (covered / veiled);

प्रशमन praśamana = dispeller (destroyer / pacifier); रवि ravi = Sun

वेतण्डास्यं [1] = वेतण्ड-आस्यम्  vetaṇḍa-āsyam = Elephant-head

विदलित (विदल) vidalita (vidala) = destroy; रिपुम् ripum= enemy

विमल vimala = pure, spotless (beyond three guṇa-s, beyond Māyā); यशसम् (यशस्) yaśasam (yaśas) = fame, splendour

वाञ्छित vāñchita = wished, desired or longed for; अर्थ artha =  cause / motive i.e. desired; प्रदम् -pradam = to grant (to grant desired objects or wishes or longed for).

तम् (तद्/तत्) tam (tad/tat) [2] = tam is generally associated with tamasa and so with darkness. Here, the meaning in context is ‘that’ of which the Sanskrit word is tad or tat (तद् / तत्). Hence appropriate meaning is taken.

Apte Dictionary gives meaning of the word ‘तद् tad’ as ‘that’. The words tat, tad or tam are generally meant to be interpreted in context of the word that follows them or precedes them. Interested readers can looks into either –

https://www.sanskrit-lexicon.uni-koeln.de/scans/AP90Scan/2020/web/webtc2/index.php

or

https://sanskritdictionary.com/?iencoding=deva&q=तद्&lang=sans&action=Search

or

https://learnsanskrit.cc/translate?search=that&dir=au

for तत् tat the word तद् tad is to be referred.

Tat means doing any particular work. In current context, it is an act of bestowing grace and grant us our desired objects and fulfil our wishes.

तम् tam is generally taken as him or her i.e. addressing someone as like tam namāmi meaning I bow to you. The dictionary meaning of तम् tam is wish, to desire, to choke, to suffocate, to be distressed, etc.

[1] Elephant head (वेतण्डास्यं = वेतण्ड + आस्यम्)

Vetaṇḍāsya = Vetaṇḍa + Āsyam. Vetaṇḍa = Elephant, Āsya = Face.

Vetaṇḍāsya = The one who has head of Elephant.

Note: The Sandhi split of Vetaṇḍa + Āsyam (वेतण्ड + आस्यम्) is supported by the following Sandhi tool.

https://sanskrit.uohyd.ac.in/scl/ . The Sandhi Splitter is not yielding any result.

Note: Asya (अस्य) = of this. This would mean Vetaṇḍa + Asyam (वेतण्ड + अस्यम्) = of this Elephant. Which has to be interpreted as ‘with head of elephant’ for current context. The first Sandhi split of Vetaṇḍa + Āsyam (वेतण्ड + आस्यम्) is taken.

https://sringeri.net/stotras/ganeshastotrani/ganesha-dhyanam

Note: [2] तम् tam is a root word, but we have taken another root word तद् tad or तत् tat. Tad as per Apte dictionary is ‘that’. Monier Williams dictionary gives other meanings. This word matches with the translation provided by Sringeri.net website. This śloka is composed by Śrīngerī Śankarāchārya Śrī Bhāratī Tīrtha Mahāsvāmī (Sringeri Shankaracharya Sri Bharathi Teertha Mahaswami). It may not be a part of any Stotra or stuti.

https://sringeri.net/stotras/ganeshastotrani/ganesha-dhyanam

It says:

इति दक्षिणाम्नाय-श्री-शृङ्गेरी-शारदा-पीठाधीश्वर-

जगद्गुरुशङ्कराचार्य-अनन्तश्रीविभूषित-श्रीभारतीतीर्थ-

महास्वामिविरचित-गणेश-ध्यानम्

iti dakṣiṇāmnāya-śrī-śṛṅgerī-śāradā-pīṭhādhīśvara-

jagadguruśaṅkarācārya-anantaśrīvibhūṣita-śrībhāratītīrtha-

mahāsvāmiviracita-gaṇeśa-dhyānam

विरचित Virachita means ‘written by’ or ‘composed by’

Śrī-bhāratī-tīrtha-mahāsvāmi

It is gaṇeśa-dhyānam i.e. Gaṇeśa Dhyāna mantra.

Note: Gaṇeśa bestows grace. It is one of the five functions of Īśvara. Other four are creation, preservation, destruction and control performed by Sūrya (Brahma), Viṣṇu, Śiva and Śakti.

Devī Dhyānam (देवी ध्यानम्)

There are seven śloka-s dedicated to Mā Durgā known as Saptaślokī Durgā. Bhagavāna Śiva asks Durgā, who is the fusion of Mā Kālī, Mā Lakshmī (Laxmī) and Mā Sarasvatī, that you are the one who fulfils the desires of all devotees. In Kalyuga, is there any way for devotees to fulfil their desires? If there is please elaborate. Thus begins the seven sloka-s and then the entire 700 śloka-s known as Durga Saptaśatī (दुर्गा सप्तशती), also known as Chaṇḍī Pāṭha and Devī Mahātmyam.

Swami Sivananda of Divine Life Society in his book on Devī Mahātmyam says –

Sri Sri Chandi is divided into three parts:—

l. Prathama (first), 2. Madhyama (middle) and 3. Uttara (final).

The first chapter contains the glory of Maha Kaali, the 2nd, 3rd and the 4th chapters glorify Sri Maha Lakshmi, and the last nine chapters from the 5th to the 13th, glorify Sri Maha Sarasvati. He who reads Sri Sri Chandi with faith and devotion attains health, wealth, long life and salvation.

Source: https://www.dlshq.org/books/the-devi-mahatmya/

All seven śloka-s and entire Durgā Saptaśatī can be found in the book titled Durga Saptaśatī, published by Gītā Press Code 118.

Saptaślokī Durgā - Pages 7, 8

Devi Mahātmayaṃ / Durgā Saptaśatī – Adhyāya 5, śloka-s - 5.8-9, 5.14-16, 5.17-19

Durgā Saptaśatī - Page Nos: 110-112

https://archive.org/details/durga-saptashati-geetapress/page/n109/mode/2up 

Other Source:

https://www.drikpanchang.com/lyrics/durga-saptashati/chapters/fifth-chapter/durga-saptashati-fifth-chapter-hindi.html

सर्वमङ्गलमाङ्गल्ये Sarvamaṅgalamāṅgalye and शरणागत दीनार्त śaraṇāgata dīnārta are the part of Saptaślokī Durgā (seven śloka-s dedicated to Mā Durgā).

Other śloka-s are adapted from other Stotra-s and Stuti-s like Śrī Ardhanārīśvara stotrɒ etc.

सप्तश्लोकी दुर्गा – ३ - सर्वमङ्गलमाङ्गल्ये Saptaślokī Durgā - 3 - Sarvamaṅgalamāṅgalye

Note: Same Mantra in Mangalācharaṇam (Auspicious beginning)

Original Śloka

सर्वमङ्गलमाङ्गल्ये शिवे सर्वार्थसाधिके ।
शरण्ये त्र्यम्बके गौरि नारायणि नमोऽस्तु ते ॥

sarvamaṅgalamāṅgalye śive sarvārthasādhike ।

śaraṇye tryambake gauri nārāyaṇi namo'stu te ॥

Sandhi Split

सर्व-मङ्गल-माङ्गल्य शिवे सर्व-अर्थ-साधिके ।

शरण्ये त्र्यः-अम्बक गौरि नारायणि नमः-अस्तु ते ॥
sarva-maṅgala-māṅgalya śive sarva-artha-sādhike |

śaraṇye tryaḥ-ambaka gauri nārāyaṇi namaḥ-astu te ||

Word by word meaning

sarva-maṅgala-māṅgalya śive sarva-artha-sādhike |

all-auspicious-auspiciousness consort of Śiva [Durgā / Pārvatī] all-purpose / aim [1]-fulfiller

śaraṇye tryaḥ-ambaka gauri nārāyaṇi namaḥ-astu te ||

at your refuge three-eyed [referring to Durgā] [2] Gauri [Pārvatī, consort of Śiva] Nārāyaṇi / Durgā [3] I bow-to you

Note:

[1] अर्थ artha has mean meanings like money, meaning, purpose, aim etc

[2] दुर्गा durgā comes from the root word दुर्ग durga which means impassable or difficult to attain. Durgā means the one who is difficult to attain. She is also the consort of Śiva. Many of the Navadurgā-s are referred to as three-eyed.

[3] Nārāyaṇi has two meanings – (1) of Nārāyaṇa meaning consort of Bhagavāna Nārāyaṇa (2) Female counterpart of Nārāyaṇa. It is an epithet of Dūrgā mentioned in Lalitā Sahasranāma Śloka 70. This is explained in detail when the same śloka is explained in Mangalācharaṇa.

Note: This śloka can be interpreted as dedicated to Durgā or to Lakshmī. Other explanation is given in earlier section Mangalācharaṇa.

Translation and Meaning dedicated to Durgā / Ambā:

O the one who is auspiciousness in all that is auspicious, the consort of Śiva (Pārvatī), the one who fulfils all the desires and objectives [of her devotees],

I have come at your refuge, [please accept me] of three-eyed Gauri (radiant, purity herself), Durgā (the one difficult to attain), I [reverentially] bow to you!

अनुवाद Vedic info द्वारा (लक्ष्मीजी को समर्पित)ː

जो सबके लिए मंगलकर्ता है, जो सभी का कल्याण करने वाली है, सारे पुरुषार्थ को (धर्म, अर्थ, काम, मोक्ष को) सिद्ध करने वाली है, जो शरणागतों की रक्षा करती है, जो त्रियम्बका अर्थात तीन नेत्रों वाली और गौरी है, वो नारायणी (लक्ष्मी) को मेरा नमस्कार है।

https://vedicinfo.in/सर्वमङ्गलमाङ्गल्ये-शिवे/

सप्तश्लोकी दुर्गा – ४ - शरणागत दीनार्त Saptaślokī Durgā - 4 - Śaraṇāgata dīnārta

Original Śloka

शरणागत दीनार्त परित्राण परायणे ।

सर्वस्यार्ति हरे देवि नारायणि नमोऽस्तु ते ॥

śaraṇāgata dīnārta paritrāṇa parāyaṇe ।

sarvasyārti hare devi nārāyaṇi namo’stu te ॥

Sandhi Split

शरणागत दीन-आर्त परित्राण परायणे ।

सर्वस्य-आर्ति हरे देवि नारायणि नमः-अस्तु ते ॥

śaraṇāgata dīna-ārta paritrāṇa parāyaṇe |

sarvasya-ārti hare devi nārāyaṇi namaḥ-astu te ||

Word by word meaning

śaraṇāgata* dīna-ārta paritrāṇa parāyaṇe |

one who has taken refuge [1] in helpless condition / distressed-afflicted with sorrow / undergoing suffering protection / uplifting from suffering / freedom from suffering final end / moksha / freedom

sarvasya-ārti hare devi nārāyaṇi namaḥ-astu te ||

all / everything-distress / sickness / disease remover Devi Nārāyaṇi (Durgā / Ambā) I bow-to you

Phrase wise Meaning

śaraṇāgata = śaraṇa + āgata = [O Devi !] The one who has taken refuge [in you]

dīna-ārta = in helpless condition, distressed and undergoing suffering

paritrāṇa parāyaṇe = [you] uproot the suffering and grant us liberation (Moksha).

sarvasya-ārti hare devi = O Devi !, you uproot all kinds of sufferings / pain

nārāyaṇi namaḥ-astu te = [I reverentially] bow to you O Nārāyaṇi (Devi Durgā / Ambā).

[1] *शरणागत = शरण + आगत

[1] *śaraṇāgata = śaraṇa + āgata = refuge + come / arrived.

[1] Śaraṇāgata is also a single word

Translation and Meaning:

[O Devi !] The one who has taken refuge [in you] in helpless condition, distressed and undergoing suffering [you] uproot the suffering and grant us liberation (Moksha).

O Devi !, you uproot all kinds of sufferings / pain [I reverentially] bow to you O Nārāyaṇi (Devi Durgā / Ambā).

Translation by Shlokam (Dedicated to Durgā / Ambā):

Salutations to you, O Nārāyaṇi Devī (Ambā), who is the ultimate refuge for those who have taken shelter in you; who provides protection and freedom to the distressed who are helplessly suffering; and who uproots the suffering of all. 

References:

https://shlokam.org/sarangatadinarta/

शरण Śaraṇa = falling asunder, bursting, falling in. शरण Śaraṇa as a single word it is शरणम् Śaraṇam.

शरणम् Śaraṇam = शरणम् [शॄ-ल्युट्] 1 Protection, help, succour, defence; 2 Refuge, shelter

आगत Āgata = come or arrive

शरणागत Śaraṇāgata = one for protection, one who comes for refuge or protection, a refugee. fugitive 

परित्राण Paritrāṇa = rescue, preservation, deliverance from (ablative), protection or means of protection, refuge, retreat

परायण Parāyaṇa =  final end or aim, last resort or refuge, principal object, chief matter, essence, summary

आर्ति Ārti (from आर्त Ārta) = painful occurrence, pain, injury, mischief, sickness. It reminds of three types of sorrows – आधिभौतिक, आधिदैविक, आध्यात्मिक (1) Ādhyātmika (2) Ādhibhautika, (3) Ādhidaivika and– sorrows or pains from (1) physical or mental illness, (2) External circumstances and (3) Natural calamities or due to Devatā-s, etc.

Ārta as in BG 7.16 - आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ ।।7.16।। ārto jijñāsurarthārthī jñānī ca bharatarṣabha ||7.16||

Source: https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=7&field_nsutra_value=16&htrskd=1&httyn=1&htshg=1&scsh=1&hcrskd=1&ecsiva=1&etsiva=1&etgb=1&setgb=1&etassa=1&etradi=1

जगद्धात्रि स्तोत्रम् - १ - आधारभूते – Jagaddhātri Stotram – 1 - ādhārabhūte

Original Śloka

आधारभूते चाधेये धृतिरूपे धुरन्धरे ।
ध्रुवे ध्रुवपदे धीरे जगद्धात्रि नमोऽस्तु ते ॥१॥

ādhārabhūte cādheye dhṛtirūpe dhurandhare ।

dhruve dhruvapade dhīre jagaddhātri namo'stu te ॥1॥

Sandhi Split

आधार-भूते च-आधेये धृति-रूपे धुरन्धरे ।
ध्रुवे ध्रुवपदे धीरे जगद्धात्रि नमः अस्तु ते ॥१॥

ādhāra-bhūte ca-ādheye dhṛti-rūpe dhurandhare |

dhruve dhruvapade dhīre jagaddhātri namaḥ astu te ||1||

Word by word meaning

ādhāra-bhūte ca-ādheye dhṛti-rūpe dhurandhare |

fundamental support-existence and-to be worshipped (to be pledged / to be fixed or placed) [1] patience-form burden bearer

dhruve dhruvapade dhīre jagaddhātri namaḥ-astu te ||1||

fixed / immovable abides in immovable state wise / intelligent [2] sustainer of universe I bow to you

Note:

[1] आधेय Ādheya = to be pledged, to be fixed, putting on or placing, etc. This implies putting in the faith in the Devī Ambā which is taken as to worship. One has to fix one’s mind on the subject. This subject is support or substrate (आधार ādhāra) and the thing to be placed upon this substrate, i.e. on dependent upon the substrate is known as आधेय ādheya. Thus, a devotee has t place his or her faith on Devī Ambā or Durgā. Durgā is the substratum of all.

The śloka can also be interpreted as ‘the one who is the substratum and also the object to be placed upon itself – this implies that Ambā is everything, the Creator, creation and creature.

आधार ādhāra = support or substratum

भूत Bhūta = existence

आधार-भूते च-आधेये ādhāra-bhūte ca-ādheye = the one who is substratum of entire existence and is the object of worship or in whom one has to put one’s faith.

[2] धीर Dhīra = the one who is wise implying knowledge itself. Intelligent implying sentient, self-aware being (all else is non-sentient including Māyā / Prakṛti). This is the state of knowledge beyond guṇa-s, beyond Prakṛti)

Translation and meaning:

1.1 (I meditate on Devīi Jagaddhātri) Who exists as the Substratum of the Universe (ādhārabhūta आधारभूत), upon whom one has to meditate (ādheya आधेय); Who is of the form of eternal Contentment (dhṛtirūpa धृतिरूप), and Bears the whole Creation (dhurandhara धुरन्धर),

1.2: Who remains unchanged (Dhruva ध्रुव) and takes one towards this Eternal Unchanging State i.e. mukti / Liberation (dhruvapada ध्रुवपद) [1]; Who is Steady and Immovable (dhīra धीर); O Devi Jagaddhātri, I reverentially offer my Namaste to You.

[1] dhruvapada ध्रुवपद – Can be translated as ‘She takes one to her eternal feet’. However, Pada पद does not necessarily mean feet. Pada also means a status or a title in general sense. From Spiritual viewpoint, it means a state of mind or a highly spiritual state. This is confirmed by the commentaries on Gītā by Vaiṣṇava Āchārya-s. Śloka-s containing the word 'padam' पदं are 2.51, 8.11, 15.4, 15.5, 18.56

In BG 8.11, Āchārya-s explain the meaning of the word 'pada' (पद) or 'padaM' / 'padaṃ’ (पदं).

Śrī Rāmānuja explains us the meaning of 'pada' as, 'What is attained by the mind as its goal is called 'pada''

Śrī Madhvā explains us the meaning of 'pada' as, 'Since the aspirants attain that consciousness it is known as padaṃ'.

Sant Jñāneśvara (Gyaneshwar / Dyaneshwar) states it is a place to give visual representation of seashore stating that the Veda s drawn near the seashore i.e. before entering the [infinite] ocean [of consciousness]. It is a state of final beatitude. OM is Akshara Brahman.

Śrī Ādi Śankara explains pada as aksharapada – that which is worthy of attaining. He explains akshara is that which never perishes i.e. is Paramātmā (Brahman), which described as ‘beyond gross and subtle’ (neither gross or subtle implying neither earthly or Svarga / higher loka-s). Ādi Śankara explains it as the śloka is precursor to explain OM which represents Parabrahman or simply Brahman. From the commentary we can understand that the word pada is understood as state of Self Realisation or Brahman itself. OM is Akshara Brahman.

Śrī Madhusudana Sarasvatī also says the same. OM is Avināśi Akshara Brahman i.e. indestructible Akshara Brahman.

यदक्षरमविनाशि ओंकाराख्यं ब्रह्म – गूढार्थ दीपिका – ८.११

यद्-अक्षर-अविनाशि ओंकार आख्यम् ब्रह्म

Yad-akshara-avināśi Omkāra ākhyam Brahman – Gūḍhārtha Dīpikā – 8.11

This Akshara (imperishable) indestructible [is] OM [mantra] [which] describes Brahman.

The same is conveyed in Patanjalī Yoga Sūtra-s –

तस्य वाचकः प्रणवः – प. यो. सु. ॥ १.१७ ॥

Tasya vācakaḥ praṇavaḥ - P.Y.Su. 1.27

That [Īśvara] is described by the word Praṇava (OM / Omkāra) or

Praṇava (OM) describes that [Īśvara].

Ākhyām and Vācaka both mean telling or describing i.e. they word after these words (Ākhyām and Vācaka) will describe or give more information about the noun or another word.

Śrī Śrīdhara Svāmī follows the explanation of Ādi Śankara explaining the importance of akshara.

Śrī Vallabhāchārya’s explanation may seem like it is the pada i.e. the feet of the Bhagavāna that is being talked about. But he too talks about Aksharabrahman. He starts with the words like Yogī and Tattva Chintaka. Yoga Sūtra-s of Patanjalī are based on Sāṃkhya Yoga and so Yogī may not be the one who activates Kuṇḍalini, but a Sāṃkhyā Yogī and Tattva Chintaka means the one who contemplates on Tattva i.e. Brahman.

Indeed, the name of chapter 8 is Aksharabrahma Yoga and this Akshara that which is imperishable is Praṇava or OM.

No Āchārya has mentioned the word pada to mean Vaikuṇṭha (वैकुण्ठ) or travel to Vaikuṇṭha. It is about OM which is Akshara Brahman.

Similarly, the word deśa (देश) does not mean ‘a place’ and parama-dhāma (परम धाम) does not mean ‘Vaikuṇṭha’ and ‘parama gati’ (परम गति) does not mean travel to highest loka which is Vaikuṇṭha.

Though these types of meaning like ascend to Vaikuṇṭha can be deduced, they are not the only interpretation.

For more details, please visit: https://www.advaita-vedanta.in/musingsadvaita

https://greenmesg.org/stotras/durga/jagaddhatri_stotram.php

दुर्गा सप्तशती - ५.८-९ - नमो देव्यै महादेव्यै – Durgā Saptaśatī – 5.8-9 – namo devyai mahādevyai of Ya Devi Sarvabhutesu

- from Devi Mahātmayaṃ / Durgā Saptaśatī – Adhyāya 5, śloka-s - 5.8-9, 5.14-16, 5.17-19

Last nine chapters from the Chapter 5th to the 13th, glorify Sri Maha Sarasvati.

Original Śloka and Sandhi Split

देवा ऊचुः (उवाचः) ॥ ५.८ ॥

नमो देव्यै महादेव्यै शिवायै सततं नमः ।
नमः प्रकृत्यै भद्रायै नियताः प्रणताः स्म ताम्  ॥ ५.९ ॥ - श्लोक. क्र. १
Devā Ūcuḥ (uvācaḥ) ॥ 5.8 ॥

namo devyai mahādevyai śivāyai satataṃ namaḥ ।

namaḥ prakṛtyai bhadrāyai niyatāḥ praṇatāḥ sma tām ॥ 5.9 ॥ - śloka no 1

Word by word meaning

Devā Ūcuḥ (uvācaḥ) ॥ 5.8 ॥

All Devatā-s (gods) spoke [to Devī reverentially]

namo devyai mahādevyai śivāyai satataṃ namaḥ ।

I bow [to] devī the great Devī who is always one with Śiva (auspiciousness) I repeatedly bow [to you reverentially]

namaḥ prakṛtyai bhadrāyai niyatāḥ praṇatāḥ sma tām ॥ 5.9 ॥ - śloka no 1

I [reverentially] bow [to] Prakṛti [1] who is auspicious [herself] the controller [of universe] [we] bow for ever (always) to you

[1] Prakṛti is the original source of everything that is created. Prakṛti (Prakriti) is Māyā, Īśvara’s creative power from whom the worlds are created.

Translation and meaning:

5.8 Devatā-s said –

5.9 We [reverentially] bow to Devī Durgā, to the Mahādevī who is always with Śiva (auspiciousness), we repeatedly bow [to you reverentially].

We [reverentially] bow [to] Prakṛti [1] who is auspicious [herself] the controller [of universe], [we] bow for ever (always) to you (We keep bowing to you repeatedly, always).

Translation by Greenmesg:

1.1: Salutations to the Devī, to the Mahādevī; Salutations Always to Her Who is One with Śiva (the Auspicious One).

1.2: Salutations to Her Who is the Auspicious (being One with Śiva) Primordial Source of Creation and Controller of Everything; We Bow Always to Her.

Note: Greenmesg has extracted 28 śloka-s from Devi Mahātmyam / Surga Saptaśatī and titled them as ‘Ya Devi Sarvabhutesu’, a popular phrase which repeats in few śloka-s.

https://greenmesg.org/stotras/durga/ya_devi_sarvabhutesu.php  

Note: Sri Sri Chandi / Devi Mahātmyaṃ / Durgā Saptaśatī (श्री श्री चण्डी / देवी महात्म्यम् / दुर्गा सप्तशती) is divided into three parts:—

l. Prathama (first), 2. Madhyama (middle) and 3. Uttara (final).

The first chapter contains the glory of Mahā Kālī, the 2nd, 3rd and the 4th chapters glorify Śrī Mahā Lakshmi, and the last nine chapters from the 5th to the 13th, glorify Śrī Mahā Sarasvatī. He who reads Śrī Śrī Chaṇḍī with faith and devotion attains health, wealth, long life and salvation.

Source: https://www.dlshq.org/books/the-devi-mahatmya/

दुर्गा सप्तशती - ५.१४-१६ - या देवी सर्वभूतेषु  – Durgā Saptaśatī – 5.14-16 –  yā devī sarvabhūteṣu

- from Devi Mahātmayaṃ / Durgā Saptaśatī – Adhyāya 5, śloka-s - 5.8-9, 5.14-16, 5.17-19

Last nine chapters from the Chapter 5th to the 13th, glorify Sri Maha Sarasvati.

Original Śloka

या देवी सर्वभूतेषु विष्णुमायेति शब्दिता ।
नमस्तस्यै ॥१४॥ नमस्तस्यै ॥१५॥ नमस्तस्यै नमो नमः ॥१६॥ - ॥ ५.१४-१६॥ / ॥६॥

yā devī sarvabhūteṣu viṣṇumāyeti śabditā ।

namastasyai ॥14॥ namastasyai ॥15॥ namastasyai namo namaḥ ॥16॥ - ॥ 5.14-16॥ ॥6॥

Sandhi Split

या देवी सर्व-भूतेषु विष्णुमाया-इति शब्दिता ।
नमः-तस्यै ॥१४॥ नमः-तस्यै ॥१५॥ नमः-तस्यै नमो नमः ॥१६॥

yā devī sarva-bhūteṣu viṣṇumāyā-iti śabditā |

namaḥ-tasyai ||14|| namaḥ-tasyai ||15|| namaḥ-tasyai namo namaḥ ||16||

Word by word meaning

yā devī sarva-bhūteṣu viṣṇumāyā-iti śabditā |

that Devī [Durgā / Sarasvatī] [who is in] all-beings Viṣṇumayā-thus so known as

namaḥ-tasyai ||14|| namaḥ-tasyai ||15|| namaḥ-tasyai namo namaḥ ||16||

We [reverentially] bow We [reverentially] bow We [reverentially] bow again and again

Translation and Meaning:

That Devī [Durgā / Sarasvatī] [who is in] all-beings i.e. is omnipresent, is spread everywhere (vyāpaka) is thus known as Viṣṇumayā. We [reverentially] bow We [reverentially] bow We [reverentially] bow again and again.

Note: भूत Bhūta as in सर्व-भूतेषु Sarva-bhūteṣu has many meanings. One of them is, it is short form of Panchamahābhūta-s, the five great elements – Space, Air, Fire, Water and Earth.

Another meaning is being or existing or presence. It means the be present in everything that exists i.e. the entire creation including living and non-living beings.

Gītā Press Hindi translation has used the word Prāṇi in Hindi implying she resides in all [living] beings, just like Bhagavāna in Gītā says He is present in all Bhūta-s but specifically manifests in greater degree in heart [of living beings]. – refer BG 18.61

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति।

भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया।।18.61।।

īśvaraḥ sarvabhūtānāṃ hṛddeśe’rjuna tiṣṭhati|

bhrāmayansarvabhūtāni yantrārūḍhāni māyayā||18.61||

English Translation By Swami Sivananda

18.61 The Lord dwells in the hearts of all beings, O Arjuna, causing all beings, by His illusive power, to revolve as if mounted on a machine.

दुर्गा सप्तशती - ५.१७-१९ - या देवी सर्वभूतेषु  – Durgā Saptaśatī – 5.17-19 –  yā devī sarvabhūteṣu

- from Devi Mahātmayaṃ / Durgā Saptaśatī – Adhyāya 5, śloka-s - 5.8-9, 5.14-16, 5.17-19

Last nine chapters from the Chapter 5th to the 13th, glorify Sri Maha Sarasvati.

Original Śloka

या देवी सर्वभूतेषु चेतनेत्यभिधीयते ।
नमस्तस्यै ॥१७॥ नमस्तस्यै ॥१८॥ नमस्तस्यै नमो नमः  ॥१९॥ - ॥ ५.१७-१९॥ / ॥७॥

yā devī sarvabhūteṣu cetanetyabhidhīyate ।

namastasyai ॥17॥ namastasyai ॥18॥ namastasyai namo namaḥ ॥19॥ - ॥5.17-19॥ ॥7॥

Sandhi Split

या देवी सर्व-भूतेषु चेतना-इति-अभिधी-यते ।
नमः-तस्यै  ॥१७॥ नमः-तस्यै ॥१८॥ नमः-तस्यै नमो नमः  ॥१९॥ - ॥ ५.१७-१९॥ / ॥७॥

yā devī sarva-bhūteṣu cetanā-iti-abhidhīyate |

namaḥ-tasyai ॥17॥ namaḥ-tasyai ॥18॥ namaḥ-tasyai namo namaḥ ॥19॥ - ॥5.17-19॥ ॥7॥

Word by word meaning

yā devī sarva-bhūteṣu cetanā-iti-abhidhī-yate ।

that / the Devī [Durgā / Sarasvatī] [who is in] all-beings is consciousness-that

namaḥ-tasyai ॥17॥ namaḥ-tasyai ॥18॥ namaḥ-tasyai namo namaḥ ॥19॥ - ॥5.17-19॥ ॥7॥

salutations to her salutations to her we repeatedly offer our salutations to her

Translation and Meaning:

The Devī [Durgā / Sarasvatī] who resides and reflects as Chetanā (consciousness) in all beings, salutations to her, salutations to her, we repeatedly offer our salutations to her.

Note: Abhidhi can be further split into abhi-dhī. Abhi is a prefix used to emphasize a word. It expresses the notion or going towards. Dhī generally means Buddhi. Consciousness or Puruṣa as per Sāṃkhya is reflected in Prakṛti, Buddhi (Dhī) and Mana (Mind). Thus this consciousness gets reflected in Buddhi or Dhī. As per Sāṃkhya, Buddhi which is localised Intellect, Mahat being cosmic Intellect, is the subtlest of all organs (Indriya-s). Hence, anything belonging to Mind or Sense organs (Jñānendriya-s also known as Buddhi Indriya-s) also belongs to Buddhi.

Thus, consciousness reflected in mind is attached to Jīva. It is the holy Mother Durgā which is cosmic consciousness which is reflected in each mind and this attached or bound consciousness to the mind and Intellect is known as Jīva.

As per Sāṃkhya, it is only the Puruṣa which is Sentient or Chetana. Thus Chetanā or consciousness is the exclusive quality of Puruṣa only. Here, this Puruṣa is the Mā Durgā.

Gita Press Hindi translation translates the word Abhidhiyate as ‘described as’ or ‘known as’. (हिन्दी: कहलाती है – जो देवी प्राणियोंमें चेतना कहलाती है – Page 112, Book code 118).

अर्धनारीश्वरस्तोत्र – १ - Ardhanāriśvara Stotra - 1

Original Śloka

चाम्पेयगौरार्ध शरीरकायै कर्पूरगौरार्ध शरीरकाय ।

धम्मिल्लकायै च जटाधराय नमः शिवयै च नमः शिवाय ॥1॥

cāmpeyagaurārdha śarīrakāyai karpūragaurārdha śarīrakāya ।

dhammillakāyai ca jaṭādharāya namaḥ śivayai ca namaḥ śivāya ॥1॥

Sandhi Split

चाम्पेय-गौर-अर्ध शरीरकायै कर्पूर-गौर-अर्ध शरीरकाय ।

धम्मिल्ल-कायै च जटा-धराय नमः शिवयै च नमः शिवाय ॥1॥

cāmpeya-gaura-ardha śarīrakāyai karpūra-gaura-ardha śarīrakāya |

dhammilla-kāyai ca jaṭā-dharāya namaḥ śivayai ca namaḥ śivāya ||1||

Word by word meaning

cāmpeya-gaura-ardha śarīrakāyai karpūra-gaura-ardha śarīrakāya |

Champaka flowers [like]-yellowish-golden (fair)-half body [and] Camphor [like]-white [complexion]-[is the other half of] the body

dhammilla-kāyai ca jaṭā-dharāya namaḥ śivayai ca namaḥ śivāya ||1||

[One half of Pārvatī] has beautiful hair coiled round-[the back of her] head (chignon) and [other half]  matted hair-bears I bow to you Sivāyai (Devī Pārvatī) and I bow to Bhagavāna Śiva [in the form of Ardhanāriśvara – Half Male Half Female].

Phrase wise translation

[I bow to the divine form Ardhanāriśvara – Half Female and Half Male]

cāmpeya-gaura-ardha śarīrakāyai = Whose one half [of Devī Pārvatī] has yellowish-golden like fair / bright complexion

karpūra-gaura-ardha śarīrakāya = whose other half [of Bhagavāna Śiva] has Camphor like fair / bright complexion of body;

dhammilla-kāyai ca = Whose one half [of Devī Pārvatī] has beautiful hair coiled round-[the back of her] head (chignon) and

jaṭā-dharāya = other half [of Bhagavāna Śiva] bears matted hair

namaḥ śivayai ca namaḥ śivāya = I bow to you Sivāyai (Devī Pārvatī) and I bow to Bhagavāna Śiva [in the form of Ardhanāriśvara – Half Male Half Female].

Translation and Meaning:

[I bow to the divine form Ardhanāriśvara – Half Female and Half Male]

Whose one half [in the form of Devī Pārvatī] with the yellowish golden complexion like that of Champaka Flowers and other half [in the form of Bhagavāna Śiva] has fair white Camphor like complexion.

Whose one half [in the form of Devī Pārvatī] has beautiful hair coiled round the back of head (Chignon) and the other half [in the form of Bhagavāna Śiva] has matted hair

I bow to you O Devī Pārvatī (Ādi Śakti) and I bow to you O Bhagavāna Śiva [in the form of Ardhanāriśvara – half male, half female].

धम्मिल्ल dhammilla = Chignon = a knot or coil of hair arranged on the back of a woman's head.

धम्मिल्ल dhammilla = a woman's braided and ornamented hair wound round the head

Translation by Shlokam:

I bow to the form

1 Where half of the form of Goddess Parvati was with the complexion of the Champaka flowers and

the other half of Śiva is present with a complexion like that of camphor

2 The form, where the half of the head (of Pārvatī) is braided beautifully with a chignon, while the other half (of Śiva) is with the matted hair

I bow to you, Devī Pārvatī and Bhagavāna Śiva in the form of Ardhanāriśvara (Half Male, Half Female).

https://shlokam.org/ardha-narishvara-stotram/

https://sanskritdocuments.org/doc_shiva/ardhanArI_mean.html

Śiva Dhyānam (शिव ध्यानम्)

श्री अर्द्धनारीश्वर स्तोत्र – ५ - Shrī Ardhanārīśvara Stotra - 5

Original Śloka-s

मंदार माला कलितालकायै कपालमालंगित सुन्दराय

दिव्याम्बरायै  च दिगम्बराय नमः शिवायै च नमः शिवाय ॥ 5 ॥

maṃdāra mālā kalitālakāyai kapālamālaṃgita sundarāya

divyāmbarāyai ca digambarāya namaḥ śivāyai ca namaḥ śivāya || 5 ||

Sandhi Split

मंदार माला कलित-अलिक-अयै कपाल-माला-अङ्गित सुन्दराय

दिव्य-अम्बराय (अम्बर-आय) च दिगम्बराय (दिगम्बर-आय) नमः शिवायै च नमः शिवाय ॥ ५ ॥

maṃdāra mālā kalita-alika-ayai kapāla-mālā-aṅgita sundarāya

divya- ambarāya (ambara-āya) ca digambarāya (digambara-āya) namaḥ śivāyai ca namaḥ śivāya || 5 ||

Word by word meaning

maṃdāra mālā kalita-alika-ayai kapāla-mālā-aṅgita sundarāya

divya-ambarāya (ambara-āya) ca digambarāya (digambara-āya) namaḥ śivāyai ca namaḥ śivāya || 5 ||

Hibiscus flower (Mandāra) garland decorated-forehead-her (Mā Pārvatī) skull-garland-wear beautiful

Divine-garland of and one who roams naked bow to Mā Pārvatī (Śivā) and bow to Śiva

Translation and Meaning:

I bow to the form

1 In which the beautiful Devī Pārvatī is decorated with the garland of Hibiscus flowers (mandāra flowers), has decorated forehead (kalitālakāyai कलितालकायै) and the neck of the Bhagavāna Śiva is adorned with the garland of skulls

2 O the extraordinary form in which the Devī side is with the divine garments, while the other half of Śiva is without any clothing i.e. sky is his clothing (digaṃbara).

I bow to you, Devī Pārvatī and Bhagavāna Śiva in the form of Ardhanāriśvara.

कलितालकायै kalitālakāyai = कलित-अलिक (अलक)-आयै kalita-alika (alaka)-āyai

कलित = to divide, to separate, provided with = decorated with ornament or bindī (बिंदी) or tilaka (तिलक)

कलित kalita and कलय Kalaya from the word कल् kal  

अलिक = ललाट = Forehead

Also refer अलक alaka = flat part of forehead (ref: ललाटफलक lalāṭaphalaka)

अये Aye from word अयि ayi = a vocative particle i.e. it is used to address someone, here Mā Pārvatī.

अलकाये alakāye = forehead of Mā Pārvatī.

कलित अलकाये Kalita alakāye = Decorated forehead of Mā Pārvatī.

Note: Some even translate as whose hair is decorated with hibiscus flowers like Gajarā or a single rose flower or hibiscus flower pinned to hair on back side. It does not matter. The śloka simply means she is adorned with garland of flowers while Śiva is adorned with garland of skulls. One represents Aiśvarya (power, prosperity, control, grandeur) and another vairāgya (dispassion, detachment)

हिन्दी अनुवाद और अर्थ (टिप्पणी युक्त) #१

[एक अद्भुत अर्धनारीश्वर रूप जिसका आधा भाग] मंदार पुष्पमाला से युक, अलंकृत ललाट वाली अलंकृत है ऐसी अति सुंदर देवी पार्वती है, [और दूसरा आधा भाग] कपालमाला से अलंकृत भगवान शिव है,

जो दिव्य वस्त्रोसे (और आभूषणोसे) सुशोभित देवी पार्वती है और दिगंबर अवस्था में रहनेवाले [पूर्ण वैरागी] भगवान शिव है,

ऐसे अद्भुत देवी पार्वती और भगवान शिव को मैं नमन करता हूँ [अर्थात ऐसे देवी पार्वती और भगवान शिव के अद्भुत दिव्य अर्धनारीश्वर रूप को मैं नमन करता हूँ]।

हिन्दी अनुवाद और अर्थ (टिप्पणी युक्त) #२

[एक अद्भुत अर्धनारीश्वर रूप जिसका आधा भाग] मंदार पुष्पमाला से युक, अलंकृत ललाट वाली और जो दिव्य वस्त्रोसे (और आभूषणोसे) अलंकृत है ऐसी अति सुंदर देवी पार्वती है, [और दूसरा आधा भाग] कपालमाला से युक्त दिगंबर अवस्था में रहनेवाले [पूर्ण वैरागी] भगवान शिव है, ऐसे अद्भुत देवी पार्वती और भगवान शिव को मैं नमन करता हूँ [अर्थात ऐसे देवी पार्वती और भगवान शिव के अद्भुत दिव्य अर्धनारीश्वर रूप को मैं नमन करता हूँ]।

टिप्पणी: 

[1] दिगंबर का अर्थ – आकाश जिस्का वस्त्र है अर्थात जो निर्वस्त्र है, अर्थात जो वैरागी है।

देवी ऐश्वर्य का प्रतीक है और शिव वैराग्य का।

शक्ति और ज्ञान का संगम है अर्धनारीश्वर रूप।

ऐश्वर्य और ज्ञान का प्रतीक है अर्धनारीश्वर रूप।

Adapted from –

http://mantrasangrah.blogspot.com/2016/05/blog-post.html

https://shlokam.org/ardha-narishvara-stotram/

शिवाष्टकम् – गले रुण्डमालं – २ – Śivāṣṭakam – Gale ruṇḍamālam - 2

Original Śloka-s

गले रुण्डमालं तनौ सर्पजालं महाकालकालं गणेशादिपालम्।

जटाजूटगङ्गोत्तरङ्गैर्विशालं शिवं शङ्करं शम्भुमीशानमीडे ॥२॥

gale ruṇḍamālaṃ tanau sarpajālaṃ mahākālakālaṃ gaṇeśādipālam|

jaṭājūṭagaṅgottaraṅgairviśālaṃ śivaṃ śaṅkaraṃ śambhumīśānamīḍe ||2||

Sandhi Split

गले रुण्ड-मालम् तनौ सर्प-जालम् महाकाल-कालम् गणेश-आदि-पालम्।

जटा-जूट-गङ्ग-उत्तरङ्गै-विशालम् शिवम् शङ्करम् शम्भु-ईशान-ईडे ॥२॥

gale ruṇḍa-mālam tanau sarpa-jālam mahākāla-kālam gaṇeśa-ādi-pālam|

jaṭā-jūṭa-gaṅga-uttaraṅgai-viśālam śivam śaṅkaram śambhu-īśāna-īḍe ||2||

Word by word Meaning

gale ruṇḍa-mālam tanau sarpa-jālam mahākāla-kālam gaṇeśa-ādi-pālam|

neck skull-garland on his body snake-web beyond time-time leader of Gaṇas-etc-protector/nourisher

jaṭā-jūṭa-gaṅga-uttaraṅgai-viśālam śivam śaṅkaram śambhu-īśāna-īḍe ||2||

matted hair/hair twisted together-braided hair-river Gangā-flowing with great force-huge/great Śiva Śankara Śambhu-Īśāna-I worship/I bow

Translation and Meaning:

[I praise and bow down in reverence to Bhagavāna Śiva], who wears a garland of skulls around his neck, who is adorned with a mesh of serpents, who is the beyond time (Mahākāla) and so the death of time itself, who is the protector of Gaṇeśa and other Devatā-s / Gaṇa-s, and who is vast and from whose uncoiling of matted hair [powerful] streams of the river Mā Gangā descents, I bow down in reverence to [the one known by many names –] Śiva, Śankara, Śambhu and Īśāna.

Note:

गल gala = throat, neck.

रुण्ड ruṇḍa = mutilated body. Here it means skull. Separation of head from the body thus it is mutilated.

जटा jaṭā = hair twisted together

जुटकम् juṭakam = A braid of hair

उत्तरङ्ग uttaraṅgai =  trembling, tremulous, With surging wave à implying river Gangā flowing with great force. Bhagavāna Śiva had to control the powerful flow of turbulent and vast river Gangā so that her impact upon reaching earthly plane becomes low and bearable.

ईडे Īḍe comes from ईड Īḍa = ईडन Īḍana = to praise

गणेशादिपालम् gaṇeśādipālam = Gaṇeśa-ādi-pālam = leader of Gaṇa-s (Gaṇapatī)-etc-protector / nourisher.

Bhagavāna Śiva is the very Ātmā of the Śiva Gaṇa-s (his attendants). He protects and nourishes them with devotion, with Īcchā śakti, Vidyā śakti and Kriyā śakti (will power, power of knowledge and power of action). Here Gaṇeśa is taken as leader of Gaṇa-s or as son of Śiva. Śiva as father protects Gaṇeśa. Gaṇeśa is also represented as Brahman itself, the supreme consciousness, but in this context, he is just the leader of gaṇa-s and son of Śiva (and Pārvatī).

गणेश Gaṇeśa (gaṇa-īśa) or गणपति Gaṇapati (gaṇa-patī) means the leader of gaṇa-s (attendants) of Bhagavāna Śiva. Gaṇeśa (gaṇa-īśa) means the leader or Svāmī or Nātha or lord of gaṇa-s.

पालन pālana = to guard or to protect or to nourish.

शिव Śiva = from root word śī –"in whom all things lie", auspicious, propitious, gracious, favourable, benign, kind, benevolent, friendly, dear

शंकर Śaṃkara / Śankara = Conferring happiness or prosperity, auspicious, propitious

शम्भु Śambhu = being or existing for happiness or welfare, granting or causing happiness, beneficent, benevolent, helpful, kind.

ईशान Īśāna = a ruler, master implying Bhagavāna (one who possesses lordliness)

महाकाल Mahākāla = Śiva as destroyer.

महाकाल कालम् Mahākālam = One who destroys the great time i.e. creation. One who is beyond time.

काल Kāla = time.

शिवाष्टकम् – मुदामाकरं मण्डनं – ३ – Śivāṣṭakam – mudāmākaraṃ maṇḍanaṃ - 3

Original Śloka-s

मुदामाकरं मण्डनं मण्डयन्तं महामण्डलं भस्मभूषाधरं तम्।
अनादिह्यपारं महावृत्रहारं शिवं शङ्करं शम्भुमीशानमीडे ॥ ३॥

mudāmākaraṃ maṇḍanaṃ maṇḍayantaṃ mahāmaṇḍalaṃ bhasmabhūṣādharaṃ tam|

anādihyapāraṃ mahāvṛtrahāraṃ śivaṃ śaṅkaraṃ śambhumīśānamīḍe || 3||

Sandhi Split

मुदा-आकरम् मण्डनम् मण्डयन्तम् महा-मण्डलम् भस्म-भूषा-धरम् तम् ।
अनादि-हि-अपारम् महा-वृत्र-हारम् शिवम् शङ्करम् शम्भु-ईशानम्-ईडे ॥ ३॥

mudā-ākaram maṇḍanam maṇḍayantam mahā-maṇḍalam bhasma-bhūṣā-dharam tam|

anādi-hi-apāram mahā-vṛtra-hāram śivam śaṅkaram śambhu-īśānam-īḍe || 3||

Word by Word Meaning

mudā-ākaram maṇḍanam maṇḍayantam mahā-maṇḍalam bhasma-bhūṣā-dharam tam|

Pleasure/joy-the creator adornment/decoration to adorn great-circle/sphere ashes-adornment-bearer you

anādi-hi-apāram mahā-vṛtra-hāram śivam śaṅkaram śambhu-īśānam-īḍe || 3||

Without beginning-and also boundless/infinite great-enemy-destroyer Śiva Śankara Śambhu-Īśāna-I worship/I bow

Translation and Meaning:

O Śiva, ever blissful, the one who spreads Bliss, whose presence ornate the universe, who is this immense universe himself, who adorns himself by smearing ashes [on his body], who is without the beginning and end; who is the great destroyer of [worldly] obstacles or veil of ignorance (Vṛtra), I pray to you O Śiva (auspiciousness), Śankara (bestower of auspiciousness / happiness) and Śambhu (benevolent, kind, helpful), O Iśāna (the Lord of all) I bow to you.

आकरं (ākaraṁ): creates, brings forth à one who scatters id est distributes abundantly à one who spreads

भस्म-भूषा-धरम् bhasma-bhūṣā-dharam = ashes-adornment-bearer

भूषा bhūṣā = ornament, आभूषणानि ābhūṣaṇāni = jewellery.

हि hi = going / gati, promoting / vṛddhi à spreading,
ind. just, pray, do (with an imperative or Potential emphatically;sometimes with Indic., e. gaRa pasyāmo hi-,"we will just see")

अपार apāra = boundless, infinite

वृत्र Vṛtra = “coverer, investor, restrainer", an enemy, foe, hostile host à implying veil of ignorance or ego.

Other translations can be found at –

https://shivknowledge.com/media/shiv-stotra/shiva-ashtakam

https://groups.google.com/g/holy_trinity/c/2BLUc6j3QZA

https://www.srimandir.com/articles/stotra-aarth-or-laabh/shivastkam-stotra

https://www.myspiritualdiary108.com/2021/12/shivaashtak-hindi-arth-ke-sath.html

Shivastkam with lyrics - Pujya Rameshbhai Oza

https://www.youtube.com/watch?v=TkZm9kSIXjE&t=2s

कर्पूरगौरं करुणावतारं Karpūra Gauraṃ karuṇāvatāram

Original Śloka-s

कर्पूरगौरं करुणावतारं संसारसारम् भुजगेन्द्रहारम्।
सदावसन्तं हृदयारविन्दे भवं भवानीसहितं नमामि ॥ ३॥

karpūragauraṃ karuṇāvatāraṃ saṃsārasāram bhujagendrahāram|

sadāvasantaṃ hṛdayāravinde bhavaṃ bhavānīsahitaṃ namāmi || 3 ||

Sandhi Split

कर्पूर-गौरम् करुणा-अवतारम् संसार-सारम् भुजग-ईन्द्र-हारम्।
सदा-वसन्तम्* हृदय-अरविन्दे भवम् भवानी-सहितं नमामि ॥ ३॥

*(सदा-वस-अन्त)

karpūra-gauram karuṇā-avatāram saṃsāra-sāram bhujaga-īndra-hāram|

sadā-vasantam* hṛdaya-aravinde bhavam bhavānī-sahitaṃ namāmi || 3 ||

*(sadā-vasa-antam)

Word by word meaning

karpūra-gauram karuṇā-avatāram saṃsāra-sāram bhujaga-īndra-hāram|

camphor-fair (white)-compassion-avatāra (manifestation) world (of bondage)-essence/substratum snake-king-bear (coiled like a necklace)

sadā-vasantam*(sadā-vasa-antam) hṛdaya-aravinde bhavam bhavānī-sahitaṃ namāmi || 3 ||

eternally residing* heart-lotus Bhava (Śiva) Bhavānī (Pārvatī / Durgā)-with I reverentially bow

*Eternally residing / always residing / residing till the end of time

Translation and Meaning:

The one who is pure like white camphor, the personification / manifestation of compassion (karuṇā-avatāra), the substratum (or essence) of worldly existence (of bondage), whose necklace is the king of serpents [coiled around his neck] (Vāsuki वासुकि); who always resides in the heart lotus; O Bhava (another name of Śiva) along with Bhavānī (Pārvatī), I bow to you.

अवतार Avatāra = descent (especially of a deity from heaven), appearance of any deity upon earth à Can also mean manifestation or personification in some context.

हार hāra – to bear (like a necklace), garland

भुजग bhujaga = "going in curves", a snake, serpent

इन्द्र Indra = best, excellent, the first, chief. It can mean Lord, king, head. It also means - to subdue or to conquer.

इन्द्र Indra = m. (note the abbreviation m. indicates masculine gender): in fine compositi or 'at the end of a compound' best, excellent, the first, the chief (of any class of objects; see surendra-, rājendra-, parvatendra-,etc.)

In current case the word is भुजगेन्द्र bhujagendra = bhujaga + indra i.e. serpent + king i.e. king of serpent or best amongst serpents which is Vāsuki.

वासुकि Vāsuki = of a serpent-king (one of the three chief kings of the nāga-s, the other two being śeṣa- and takṣaka-;the gods and demons used the serpent vāsuki- as a rope for twisting round the mountain mandara- when they churned the ocean

सदा-वसन्तम् sadā-vasantam = always-residing.

सदा sadā = always

वसन्तम् Vasanta = spring – resembling youthfulness or blossoming à implies ever blossoming of love for Śiva in the heart lotus à Love for Bhagavāna Śiva always remains fresh and keeps increasing in the heart lotus.

सदा-वसन्तम् sadā-vasantam = ever green or always blossoming or always opening my heart always spreading the love or always residing.

Alternate sandhi split

सदा-वस-अन्त sadā-vasa-anta

सदा Sadā = always, वस vasa = stay or reside, अन्त anta = till the end i.e. eternally.

= always-reside/dwell-end = always residing till the end of time à eternally residing.

अरविन्द aravinda = Lotus

भव bhava = existence. Bhava is often related to Bhavānī (Pārvatī) as divine masculine counterpart of the divine feminine. One meaning is ‘being related to [Bhavānī / Pārvatī]’

Translation from Greenmesg

कर्पूरगौरं करुणावतारं
संसारसारम् भुजगेन्द्रहारम् ।
सदावसन्तं हृदयारविन्दे
भवं भवानीसहितं नमामि ॥
karpūragauraṃ karuṇāvatāraṃ

saṃsārasāram bhujagendrahāram |

sadāvasantaṃ hṛdayāravinde

bhavaṃ bhavānīsahitaṃ namāmi ||

1: Pure White like Camphor, an Incarnation of Compassion,

2: The Essence of Worldly Existence, Whose Garland is the King of Serpents,

3: Always Dwelling inside the Lotus of the Heart.

4: I Bow to Śiva and Śakti Together.

https://greenmesg.org/stotras/shiva/karpura_gauram.php

शिव महिम्न स्तोत्रम् - ८ – Shiv Mahimna Stotram - Text 8

Original Śloka-s

महोक्षः खट्वाङ्गं परशुरजिनं भस्म फणिनः

कपालं चेतीयत्तव वरद तन्त्रोपकरणम् ।

सुरास्तां तामृद्धिं दधति तु भवद्भूप्रणिहितां

न हि स्वात्मारामं विषयमृगतृष्णा भ्रमयति ॥ 8 ॥

Sandhi Split

महा-उक्षन् खट्वाङ्गं परशु-अजिनम् भस्म फणिन:

कपालं च-इति-इयत्-तव वर-द तन्त्र-उपकरणम्।

सुर-आस्ताम् ताम्-ऋद्धि दधति तु भवत्-भू-प्रणिहितां
न हि स्व-आत्मा-रामम् विषय-मृगतृष्णा भ्रमयति ॥ ८ ॥

mahā-ukṣan khaṭvāṅgaṃ paraśu-ajinam bhasma phaṇinaḥ

kapālaṃ ca-iti-iyat-tava vara-da tantra-upakaraṇam|

sura-āstām tām-ṛddhi dadhati tu bhavat-bhū-praṇihitāṃ

na hi sva-ātmā-rāmam viṣaya-mṛgatṛṣṇā bhramayati || 8 ||

With Word by word Meaning

mahā-ukṣan khaṭvāṅgaṃ paraśu-ajinam bhasma phaṇinaḥ

Great-Bull Khaṭvanga (a type of weapon) Axe-Skin Ashes Fangs (Snakes / Serpents)

kapālaṃ ca-iti-iyat-tava vara-da tantra-upakaraṇam |

Skull and-that-all that-yours [1] boon-giver Tantra-Knower of process

sura-āstām tām-ṛddhi dadhati tu bhavat-bhū-praṇihitāṃ

Deva-they That-prosperity/siddhi-s bestows indeed You-Earth-Established [2]

na hi sva-ātmā-rāmam viṣaya-mṛgatṛṣṇā bhramayati || 8 ||

not certainly One’s Own-Self-Blissfully abide [3] Worldly objects (sense pleasures)- mirage (delusionary thirst, desire) [4] Deludes

[1] and-that-all that-yours = and that is all you [own]

[2] You-Earth-Established = established by you, O Lord of the Earth

[3] One’s Own-Self-Blissfully abide = one who is naturally abiding in his own Blissful Self (rāmam means to play or playful or joyful. It implies effortless abiding in Self or Śiva tattva and not via intense meditation which implies reaching that state as a result of lots of efforts. Being in the Blissful statement of Ātmā or Brahman or Śiva tattva naturally and effortlessly)

[4] Worldly objects (sense pleasures)- mirage (delusionary thirst, desire) = the delusionary thirst for worldly objects which are like mirage as sand in desert giving false appearance of being water.

Hindi Translation and Meaning:

हे वरदाता शंकर! महाकाय बैल, खट्वाङ्गं, फरसा (परशु), चर्म (हाथी, मृग, शेर अथवा बाग जैसे प्राणि कि खाल का वस्त्र / चर्म वस्त्र), भस्म, सर्प (फन वले प्राणी), कपाल - बस इतनी ही आपकी सम्पत्ति है [अर्थात आपने भोग की कोई वस्तु ग्रहण नहीं की है]। फिर भी, हे वरदाता, हे तंत्र के ज्ञाता, इन्द्रादि देवताओं (सुरो) को आपने विलक्षण (अतुलनीय) समृद्धियों (भोगों) का आशीर्वाद दिया है और उन भोगोकी वृद्धि की है; और जो आपकी कृपासे अपने स्वरूपमे स्थित है, हे भूमिपते, वह ज्ञानी पुरुष, विषय-वासनारूपी मृगतृष्णा, [जो एक कल्पनामात्र है, मिथ्या है], से कभी भी भ्रमित नहीं होते है अर्थात विषय भोगोमे, भौतिक वृद्धि-सिद्धियोमे, कभी भी नहीं फँसते है ।।8।। 

पूर्ण शिवमहीम्न स्तोत्र का हिन्दी अनुवाद स्रोत: (अनुवादमे अंतर रहेगा)

https://hindi.webdunia.com/aarti-chalisa/shiv-mahimna-stotra-hindi-arth-sahit-123081700064_1.html

English Translation and Meaning:

O Giver of boons! A great bull, खट्वाङ्गं Khaṭvānga (a staff with skull on top, a type of weapon), परशु Paraśu (an axe), अजिनम् ajinam skin of hairy animal [lion, tiger, elephant or deer], ashes, serpents (with fangs), a human skull and other such things–these are all [that] you own, who is known as the granter of boons and knows [secret] processes of tantra; who indeed bestows prosperity upon the Devatā-s; and who is established by you, O Lord of the Earth, [in one’s own Self]; for one does not get deluded who is naturally abiding in his own blissful Self and is free from the thirst for worldly objects. (8)

खट्वाङ्ग Khaṭvānga: "a club shaped like the foot of a bedstead”, a club or staff with a skull at the top (considered as the weapon of Śiva- and carried by ascetics and yogīn-s)

रामम् rāmam means to play or playful. It implies effortless abiding in Self or Śiva tattva and not via intense meditation which implies reaching that state as a result of lots of efforts. Being in the Blissful statement of Ātmā or Brahman or Śiva tattva naturally and effortlessly.

Source: https://sanskritdictionary.com/?iencoding=deva&q=खट्वाङ्ग&lang=sans&action=Search

https://learnsanskrit.cc/translate?search=खट्वाङ्गं&dir=au

https://archive.org/details/ChaturvediSanskritHindiDictionary/page/n141/mode/2up

Other Sources:

https://www.speakingtree.in/blog/shiva-mahimna-stotram-with-lyrics-and-meaning

https://vignanam.org/devanagari/shiva-mahimna-stotram.html

श्री शिव अपराध क्षमापन स्तोत्रम् - १८ – Shrī Śiva Aparādha kshamāpana Stotram - 18 by Shrī Ādi Śankarāchārya

Note: This is not a Dhyāna mantra in my opinion. It is shown as it is quite popular. People should understand meaning of this śloka

Original Śloka-s

करचरण कृतं वाक्कायजं कर्मजं वा ।
श्रवणनयनजं वा मानसं वापराधं ।
विहितमविहितं वा सर्वमेतत्क्षमस्व ।
जय जय करुणाब्धे श्रीमहादेव शम्भो ॥ १८ ॥ / ॥ 14 ॥

Sandhi-split

कर-चरण कृतम् वाक्-काय-जम् कर्म-जम् वा ।

श्रवण-नयन-जम् वा मानसम् वा अपराधम् ।

विहित-अविहितम् वा सर्वम्-एतत्-क्षमस्व ।

जय जय करुणा-अब्धे (अब्धि) श्री-महादेव शम्भो ॥ १८ ॥ / ॥ 14 ॥

kara-caraṇa kṛtam vāk-kāya-jam karma-jam vā |

śravaṇa-nayana-jam vā mānasam vā aparādham |

vihita-avihitam vā sarvam-etat-kṣamasva |

jaya jaya karuṇā-abdhe (abdhi) śrī-mahādeva śambho || 18 || / || 14 ||

With Word by word Meaning

kara-caraṇa kṛtam vāk-kāya-jam karma-jam vā |

hands-feet done speech-body-born karma-born also |

śravaṇa-nayana-jam vā mānasam vā aparādham |

ears-eyes-born also mental too sins (pāpa)

vihita-avihitam vā sarvam-etat-kṣamasva |

karma prescribed by śāstra-s – karma not prescribed by śāstra-s also all-types [of karma-s] [please] forgive

jaya jaya karuṇā-abdhe (abdhi) śrī-mahādeva śambho || 18 || / || 14 ||

glory-glory compassion-ocean Shri-Mahādeva (Īśvara of Devatā-s) Śambhu (the benevolent)

Note: Śloka no #18 or #14 – difference due to different rendition. In some websites, the śloka no is #16.

Translation and Meaning:

1 Whatever sins (pāpa karma-s) have been done by my hands and feet, and those born out as a result of my speech and body actions or by my Karma (deeds)

2 or those born involving ears and eyes, Or mental sins (negative thoughts, cursing, etc),

3 or those born due to [faulty / improper application] of Karma-s prescribed by śāstra-s or those karma-s (duties according to varṇa and āśrama, etc) not prescribed by śāstra-s (acts done not as a compulsory duty), or sins committed by any other means, please forgive them all,

4 Glory, glory to you or ocean of compassion, Śrī Mahādeva Śambho! (the God of devatā-s, the benevolent one!). || 18 ||

Note: 1) The word जय jaya is translated as ‘Glory’. It also means ‘Hail! Glory!’. It usually means ‘Victory’. In current context we are eulogizing Śiva and hence it is his glory which seems to be an apt translation of the word jaya than general translation of victory as in the word Indrajīta means conqueror of Indra, the king of Devatā-s. the word Indra itself means ‘to subdue’ or ‘to conquer’.

2) जं jaM / jaṃ can be transliterated as jan just as we say Sanskrit (सन्स्क्रित) or Saṃskrita (संस्क्रित) / Saṃkrata (संस्क्रत) instead of grammatically correct Saṃskṛta (संस्कृत) pronounced as Samskruta. Kṛ कृ is pronounced as kra or kru but not kri as in कृष्ण Kṛṣṇa often wrongly spelled as Krishna (and wrongly pronounced as Krishnaa which is another name of Draupadī and Durgā and at times ‘a’ is added to imply the ‘wife of’ or simply ‘of’ which means ‘Kṛṣṇā is wife of Kṛṣṇa’. This is true in case of Rāma and Rāmā (Wife of Rāma) – notice an extra ‘a’. Jaṃ simply means janma (जन्म) i.e. birth.

हिन्दी अनुवाद:

हे परमेश्वर! मैंने हाथ, पैर, वाणी, शरीर, कर्म, कर्ण, नेत्र अथवा मन से अभी तक जो भी अपराध किए हैं, वे विहित हों अथवा अविहित अर्थात शास्त्रो द्वारा निर्देशित (विहित) हो अथवा न हो (अविहित), उन सब पर आपकी क्षमापूर्ण दृष्टि प्रदान कीजिए। हे करुणा के सागर श्री महादेव शम्भो!, आपकी जय हो। जय हो ॥ १८ ॥

महादेव = महान देवता – जो देवोमे श्रेष्ठ हो अर्थात देवो के स्वामी – भगवान, ईश्वर, भगवान शिव का एक नाम (उपमा)

महादेव Mahādeva = the great Devatā meaning God of Devatā – Bhagavāna, Īśvara (God), one of the names or epithets of Śiva

शम्भु Śambhu = being or existing for happiness or welfare, granting or causing happiness, beneficent, benevolent, helpful, kind.

Note: In some versions, the śloka no is #14 instead of 18 as here and here

https://www.astromantra.com/shiv-apradh-kshamapan-stotra/?srsltid=AfmBOopAOUE4MgLHhG4I8PqWwoBbPjhqutSMojb4_wLS-RegliXMca0b

https://www.ramcharit.in/shiva-aparadha-kshamapana-stotram-lyrics-in-sanskrit-with-hindi-english-meaning/ - Hindi

References for full Shrī Śiva Aparādha kshamā Stotram by Shrī Ādi Śankarāchārya:

https://shlokam.org/shivaparadhakshamapana/

Note: The last line in the source is incorrect: It should be

जय जय करुणाब्धे श्रीमहादेव शम्भो ॥ १८ ॥

jaya jaya karuṇābdhe śrīmahādeva śambho || 18 ||

instead, it is

शिव शिव करुणाब्धे श्रीमहादेव शम्भो ॥ १८॥

śiva śiva karuṇābdhe śrīmahādeva śambho || 18||

This is evident from their English translation

… Glory to you, Mahadeva, who is the ocean of kindness and compassion, and the cause of happiness.

Other References:

https://greenmesg.org/stotras/shiva/kara_carana_kritam.php

https://www.templepurohit.com/mantras-slokas-stotras/shiva-mantras/ - translation not accurate

https://www.bhaktibharat.com/mantra/karacharana-kritam-vaa - Hindi

Viṣṇu Dhyānam (विष्णु ध्यानम्)

सशङ्खचक्रं सकिरीटकुण्डलं - Saśaṅkhacakraṃ sakirīṭakuṇḍalaṃ

Original Śloka

सशङ्खचक्रं सकिरीटकुण्डलं सपीतवस्त्रं सरसीरुहेक्षणम् ।
सहारवक्षस्स्थलशोभिकौस्तुभं नमामि विष्णुं शिरसा चतुर्भुजम् ॥

saśaṅkhacakraṃ sakirīṭakuṇḍalaṃ sapītavastraṃ sarasīruhekṣaṇam ।

sahāravakṣassthalaśobhikaustubhaṃ namāmi viṣṇuṃ śirasā caturbhujam ॥

Sandhi Split

स-शङ्ख-चक्रं स-किरीट-कुण्डलं स-पीत-वस्त्रं सरसीरुहम्-ईक्षणम् ।
स-हार-वक्षस्स्थल-शोभि-कौस्तुभं नमामि विष्णुं शिरसा चतुर्भुजम् ॥

sa-śaṅkha-cakraṃ sa-kirīṭa-kuṇḍalaṃ sa-pīta-vastraṃ sarasīruham-īkṣaṇam |

sa-hāra-vakṣassthala-śobhi-kaustubhaṃ namāmi viṣṇuṃ śirasā caturbhujam ||

Word by Word Translation

sa-śaṅkha-cakraṃ sa-kirīṭa-kuṇḍalaṃ sa-pīta-vastraṃ sarasīruham-īkṣaṇam |

with-conch-discus with-crown-Ear rings with-pītāmbaram (yellow coloured)-cloth (worn below waist) lotus[petal] like-eyes

sa-hāra-vakṣassthala-śobhi-kaustubhaṃ namāmi viṣṇuṃ śirasā caturbhujam ||

with-garland-chest (breast)-adorning-kaustubha jewel I bow Viṣṇu with my head having four arms

Translation and Meaning:

[The one] who is holding the Śankha (Conch) and Chakra (Discus), Who is adorned with [Shining] Crown and Ear-Rings; who wears Yellow Garments and has Lotus [Petal] like Eyes,

Whose Chest is adorned with a Garland and a [Radiant] Kaustubha Gem [1]; Four-Armed Form of Śrī Viṣṇu and Bow before Him, Bhagavāna Viṣṇu.

[1] कौस्थुभ [मणि] Kausthubha [Maṇi] – Name of a celebrated jewel (obtained with thirteen other precious things at the churning of the ocean and suspended on the breast of Kṛṣṇa- or Viṣṇu-

Devotional Translation:

(Salutations to Sri Vishnu) Who is holding the Shankha (Conch) and Chakra (Discus) (on His Hands), and Who is adorned with (Shining) Diadem and Ear-Rings; (Whose Beautiful Form is decorated) with Yellow Garments and (Who is bestowing Grace with His) Lotus-like Eyes,

Whose Chest is adorned with a Garland with the (Radiant) Kaustubha Gem; (I look with wonder at the) Four-Armed Form of Sri Vishnu and Bow my Head before Him.

https://www.templepurohit.com/mantras-slokas-stotras/lord-vishnu-mantras-slokas/sa-sankha-chakram-sa-kirita-kundalam-lord-vishnu-sloka/

शान्ताकारं भुजगशयनं – Śāntākāraṃ bhujagaśayanaṃ

Original Śloka

श्री विष्णु रूपम मंत्र:

शान्ताकारं भुजगशयनं पद्मनाभं सुरेशं

विश्वाधारं गगनसदृशं मेघवर्णं शुभाङ्गम्।

लक्ष्मीकान्तं कमलनयनं योगिभिर्ध्यानगम्यं

वन्दे विष्णुं भवभयहरं सर्वलोकैकनाथम्॥

Sandhi Split

शान्त-आकारम् भुजन-शयनम् पद्म-नाभम् सूर-ईशम्

विश्व-आधारम् गगन-सदृशम् मेघ-वर्णम् शुभ-अङ्गम् ।

लक्ष्मी-कान्तम् कमल-नयनम् योगिभिर्-ध्यान-गम्यम्

वन्दे विष्णुम् भव-भय-हरम् सर्व-लोक-एक-नाथम् ॥

śrī viṣṇu rūpama maṃtra:

śānta-ākāram bhujana-śayanam padma-nābham sūra-īśam

viśva-ādhāram gagana-sadṛśam megha-varṇam śubha-aṅgam |

lakṣmī-kāntam kamala-nayanam yogibhir-dhyāna-gamyam

vande viṣṇum bhava-bhaya-haram sarva-loka-eka-nātham ||

Word by word meaning

śānta-ākāram bhujana-śayanam padma-nābham sūra-īśam

Peaceful-form snake (Ādi Śeṣa Nāga)-resting lotus-navel (originating from lotus) deva-Īśvara (God)

viśva-ādhāram gagana-sadṛśam megha-varṇam śubha-aṅgam |

World-substratum space-like (vast) cloud-colour (dark-shade) auspicious-body parts

lakṣmī-kāntam kamala-nayanam yogibhir-dhyāna-gamyam

Lakshmī-consort lotus [petal] shaped-eyes by Yogīs-[through] dhyāna (meditation)-attainable (understood)

vande viṣṇum bhava-bhaya-haram sarva-loka-eka-nātham ||

Salutations to Viṣṇu [worldly] existence-fear-remover (one who uproots) all-lokas (worlds)-one-Lord

Translation and Meaning:

1 [The one] who is manifestation of peace i.e. The one whose very form fills his devotees with inner peace (one who has peaceful form), rests on Ādi Śeṣa Nāga, the great 1000 hooded snake upon whom the earth rests), has Lotus emerging from his navel (implying birth of Brahmā jī, the creator and so is himself beyond creation), who is the Īśvara (Lord) of Deva-s,

2 The one who is the substratum of entire universe i.e. upon whom the whole universe rests and is superimposed, who is vast, infinite like space, is of dark coloured complexion resembling that of clouds, who has auspicious body parts i.e. has auspicious marks on his body or whose body itself is auspicious,

3 Whose consort is Mā Lakshmī, the Devī of prosperity, knowledge (vidyā), money, fame and glory, whose [mesmerizing] eyes resemble lotus petal like shape (big and wide, beautiful like lotus petals), the one who is attainable [only] by Yogī-s through Dhyāna (meditation) i.e. is the final goal of Yogī-s,

4 Homage to Viṣṇu, the remover of the fear [and sorrow] of worldly disease [of transmigration], the one [and only] Lord of all worlds.

Translation and Meaning Greenmesg:

1: (I Meditate on Lord Vishnu) Who has a Serene Appearance (which fills our inner being with Peace); Who is Lying on (the Bed of) Serpent (Ananta or Adisesha, representing the eternal Primal Energy or Mula Prakriti); From Whose Navel is springing up a Lotus (which is the source of all Creations through Brahmadeva); and Who is (presiding over the various elements of those Creations as) the Lord of the Devas,

2: Who is the Substratum of the whole Universe (as Consciousness); and (Boundless and Infinite) like the Sky (Chidakasha); with a Form Bluish in Colour like the Cloud, (The Form) which is radiating Auspiciousness (which fills our inner being with Bliss);

3: Who is the Beloved of Devi Lakshmi with Eyes Beautiful like Lotus petals; Who is Attainable by the Yogis only through (Devotional) Meditation,

4: I Worship that All-Pervading Vishnu Who Removes the Fear of Worldly Existence (by making us realize that we are not isolated beings internally but are eternally connected to Him); I Worship that Vishnu Who is the One Lord of All the Lokas (Worlds).

https://greenmesg.org/stotras/vishnu/shantakaram_bhujagashayanam.php

श्री विष्णु रूपम मंत्र:

(Same as above – repeated for Hindi Translation)

शान्त-आकारम् भुजन-शयनम् पद्म-नाभम् सूर-ईशम्

विश्व-आधारम् गगन-सदृशम् मेघ-वर्णम् शुभ-अङ्गम् ।

लक्ष्मी-कान्तम् कमल-नयनम् योगिभिर्-ध्यान-गम्यम्

वन्दे विष्णुम् भव-भय-हरम् सर्व-लोक-एक-नाथम् ॥

हिन्दी भावानुवाद (मंत्र का अर्थ):

१ मैं भगवान विष्णु को नमन करता हूं जो इस सृष्टि के पालक और रक्षक हैं,

२ जो शांतिपूर्ण हैं, जो विशाल सर्प के ऊपर लेटे हुए हैं, जिनकी नाभि से कमल का फूल निकला हुआ है, ब्रह्मांड का सृजन करता है,

३ जो एक परमात्मा हैं, जो पूरी सृष्टि को चलाने वाले हैं, जो सर्वव्यापी हैं जो बादलों की तरह सांवले हैं जिनकी आंखें कमल के समान है,

४ वहीं समस्त संपत्तियों के स्वामी हैं, योगी जन उनको समझने के लिए ध्यान करते हैं, वह इस संसार से भय का नाश करने वाले हैं,

सब लोगों के स्वामी भगवान विष्णु को मेरा नमस्कार।

https://www.srimandir.com/articles/mantra-aarth-or-unke-labh/vishnu-ji-ke-mantra

Phrase-wise meaning:

आकारम् Ākāram = form or shape. In current context it means the manifestation of form in front of devotee for giving him his darśana (divine vision and divine knowledge of true nature of Viṣṇu). This form induces deep peace. The word शान्त Śānta (peace) is translated as deep peace or inner peace. This is to differentiate with peace felt in peaceful environment with the peace as a natural outcome of uprooting of desires and detachment with body-mind-ego complex.

śānta-ākāram = Viṣṇu manifests in a form that fills the devotee with Inner Peace

bhujana-śayanam = Resting on Ādi Śeṣa Nāga, 1000 hooded serpent who holds the entire earth on its hoods. All 1000 faces are pointing towards Viṣṇu indicating all thoughts directed towards Viṣṇu.

padma-nābham = From whose navel Lotus emerges. From the Lotus Bhagavāna Brahmā jī manifests, who goes on the create the universe (both manifest and unmanifest)

sūra-īśam = Lord of the Sūra-s (Deva-s)

viśva-ādhāram = The substratum of Entire Universe without whom the Universe cannot be projected or manifested.

gagana-sadṛśam megha-varṇam śubha-aṅgam = One who is infinite like sky, is of the dark complexion like clouds and whose organs are highly auspicious or contains auspicious marks like Śrīvatsa on chest and certain marks on his feet

lakṣmī-kāntam = consort of Devī Laxmi (Lakshmi)

kamala-nayanam = The one whose eyes are beautiful like that of Lotus Petals. Big, round and pointed at end.

yogibhir-dhyāna-gamyam = The one who is the Object of worship or the final destination or the final goal of the Yogī-s upon which the Yogī-s meditate and attain Mukti (Liberation). In simple words, Viṣṇu pada (state of consciousness) is the final goal that attained by the Yogī-s.

vande viṣṇum = I reverentially bow to Viṣṇu or I offer my homage / obeisance to Viṣṇu

bhava-bhaya-haram = Who uproots the fear of transmigration and uproots three types of sorrows – Ādhi Daivika, Ādhi Bhautika and Ādhyātmika (sorrows or pain or troubles due to – physical and mental illness, external factors like bite of scorpion etc and due to natural calamities.

sarva-loka-eka-nātham = He is the only One Lord of the whole creation, of all Loka-s.

Sūrya Dhyānam (सूर्य ध्यानम्)

श्री सूर्यमण्डलात्मकं स्तोत्रं - १ – Śrī Sūryamaṇḍalātmakam Stotram - 1

Original Śloka

श्री सूर्यमण्डलात्मकं स्तोत्रं – १

नमः सवित्रे जगदेकचक्षुषे जगत् प्रसूतिः स्थिति नाश हेतवे ।

त्रयीमयाय त्रिगुणात्मधारिणे विरिचिनारायण शंकारात्मने ॥ १ ॥

namaḥ savitre jagadekacakṣuṣe jagat prasūtiḥ sthiti nāśa hetave ।

trayīmayāya triguṇātmadhāriṇe viricinārāyaṇa śaṃkārātmane ॥ 1 ॥

Sandhi Split

नमः सवित्रे जगद-एक-चक्षुषे जगत् प्रसूतिः स्थिति नाश हेतवे (हेतु) ।

त्रयी-मयाय त्रिगुण-आत्म-धारिणे विरिचि (विरिञ्च)-नारायण शंकार आत्मने ॥ १ ॥

namaḥ savitre jagada-eka-cakṣuṣe jagat prasūtiḥ sthiti nāśa hetave (hetu) |

trayī-mayāya triguṇa-ātma-dhāriṇe virici (viriñca)-nārāyaṇa śaṃkāra ātmane || 1 ||

Word by word meaning

namaḥ savitre jagada-eka-cakṣuṣe jagat prasūtiḥ sthiti nāśa hetave (hetu) |

Salutations-Sūrya (Sun) world-one-eye world creator preserver destroyer is cause of (hetu = cause)

trayī-mayāya triguṇa-ātma-dhāriṇe virici (viriñca)-nārāyaṇa śaṃkāra ātmane || 1 ||

three-made up of [knowledge] [of Veda-s] three Guṇas-self-holder Brahmā-Nārāyaṇa Śāṃkara is Ātmā of (is their Ātmā)

Translation and Meaning:

Salutations to Savitṛ सवितृ (Sūrya, Sun) [deva], the only eye of the world, the cause of the birth, sustenance and destruction of the world;

The very embodiment of three Veda-s (त्रयीमयाय trayīmayāya) [1], the substratum and the upholder of the three guṇa-s in Self, [I bow to you of Sūrya deva] who is the Ātmā of Brahmā (विरिञ्च Viriñca), Viṣṇu (नारायण Nārāyaṇa) and Śankara (शंकर शङ्कर Śaṃkara / Śañkara) [as formless Brahman].

Note:

[1] त्रयीमयाय trayīmayāya – The word trayīmayāya is interpreted as knower of three Veda-s.

त्रयीमयाय = त्रयी + मयाय[ति]

trayīmayāya = trayī + mayāya[ti] = three + understand i.e. to know or knower

The word मयायति mayāyati comes from the root word मी mī which means ‘to understand’. In current context, it means to know or the knower.

The word त्रयी trayī comes from the root word त्रय traya wich means three. The word Trayī usually means the three Veda-s or three types of Vaidika meters - ṛc, yajus and sāman implying all four Veda-s. Why four and not three? This is answered –

There are only three types of mantra-s – ṛc (rik), yajus and sāman. There is no meter named atharvana. Each of the Veda has all three types of mantra-s, but one type makes major portion of the Veda.

Veda is named after the predominant meter. Ṛg Veda (Rig Veda) has rik as most of the mantra-s, Yajur veda is composed of yajus as most of the mantra-s, Sāma Veda has Sāmana. Atharva Veda does not have specific types of mantra-s. There is no meter of the name Atharvan. Atharvan is the name of the ṛṣi (Rishi) who compiled the mantra-s into one collection and so it is named after him. Atharva Veda has all three types of Mantra-s. Earlier there was only one Veda which was then split into four by Bhagavāna Veda Vyāsa and organised in the structure that we see today. This was done as with the passing of time, memory of humans decreased, and they can no longer retain the complete veda-s, hence they were organised into four and further divided by Śākhā-s (parts). So each Brāhmaṇa has to compulsorily memorise only one śākhā (a portion of one Veda). If is he capable, then he can memorise other śākhā-s or entire Veda or even more than one Veda. Knower of one Veda is known as Eka Vediya or Vaidika (Eka means one i.e knower of one veda-s). It takes ten years (10 years) to completely learn one full Veda along with its Bhāṣya (commentary).

Eka Vediya = knower of one (Eka) Veda = 10 years

Dvivedī = knower of two (dvi) Veda-s = 20 years

Trivedī = knower of three (trī) Veda-s = 30 years

Chaturvedī = knower of four (chatur) Veda-s = 40 years

Sāśtrī (Sāśtrīn)= knower of śāstra-s or a scholar or a learned men.

Translation and Meaning Shlokam:

Salutations to Sūrya, the only eye of the world, the cause of the birth, sustenance and destruction of the world;

The repository of the three forms, the protector of the three gunas in the self, O Brahma, Vishnu and Sankara.

https://shlokam.org/namahsavitre/

Full Stotra in Sanskrit:

https://chanderprabha.com/2014/05/22/shri-suryamandlatmakam-stotram/

सूर्य स्तोत्रम् Sūrya Stotram - 1

Original Śloka

प्रात: स्मरामि खलु तत्सवितुर्वरेण्यंरूपं

हि मण्डलमृचोऽथ तनुर्यजूंषी।

सामानि यस्य किरणा: प्रभवादिहेतुं

ब्रह्माहरात्मकमलक्ष्यचिन्त्यरूपम् ।।1।।

prāta: smarāmi khalu tatsaviturvareṇyaṃrūpaṃ

hi maṇḍalamṛco’tha tanuryajūṃṣī|

sāmāni yasya kiraṇā: prabhavādihetuṃ

brahmāharātmakamalakṣyacintyarūpam ||1||

Sandhi Split

प्रात: स्मरामि खलु तत् सवितुर् वरेण्यम् रूपम्

हि मण्डलम् ऋचः अथ तनुः यजूंषी (याजुष) ।

सामानि यस्य किरणा: प्रभव आदि हेतुम्  

ब्रह्मा हर आत्म कमलक्ष्य (कमल-अक्ष्य/अक्षि) अचिन्त्य रूपम् ।।1।।

prāta: smarāmi khalu tat savitur vareṇyam rūpam

hi maṇḍalam ṛcaḥ atha tanuḥ yajūṃṣī (yājuṣa) |

sāmāni yasya kiraṇā: prabhava ādi hetum

brahmā hara ātma kamalakṣya (kamala-akṣya/akṣi) acintya rūpam ||1||

Word by word meaning

prāta: smarāmi khalu tat savitur vareṇyam rūpam

morning remembrance certainly that Savitṛ (Sūrya / Sun) [1] the most excellent form

hi maṇḍalam ṛcaḥ atha tanuḥ yajūṃṣī (yājuṣa) |

certainly circular (sphere) ṛcā (type of meter in Rig Veda) [and] also body / form [2] - yajus (type of meter in Yajur Veda)

sāmāni yasya kiraṇā: prabhava ādi [3] hetum

[and] sāman (type of meter in Sāma Veda) whose rays source / origin-etc cause

brahmā hara ātma kamalakṣya (kamala-akṣya/akṣi) [4] acintya rūpam ||1||

Brahmā (the creator) Hara (Śankara, the destroyer) Self (source, oneness) Lotus [petal shaped] eyes (Viṣṇu, the preserver) incomprehensible form

[1] सवितृ Savitṛ = Sūrya / Sun à Sun, as a supreme Godhead.

[2] तनु tanu (said of a speech or hymn) accomplished (in metre), the body, form or manifestation

[3] प्रभव Prabhava = source or origin

[4] अक्षि Akshi = eyes

Translation and Meaning:

In the morning [during Sunrise], I always remember (i.e. bow to) Sūrya Deva (Savitṛ सवितृ), the most beautiful form [worthy of worship]. It represents three accomplished hymns of [four] Veda-s –

-          of which circular [or spherical] form represents ṛcā (type of meter predominant in Rig Veda), [and]

-          whose body represent yajus (type of meter predominant in Yajur Veda) [and]

-          also, whose rays represent sāman (type of meter predominant in Sāma Veda)

who is the source or origin of the [forms of] Brahmā, Hara (Śiva) and Lotus [petal] eyed [Viṣṇu] and is itself inconceivable.

Alternate Translation:

Note: This śloka can also be interpreted as –

In the dawn [during sunrise], I always remember (i.e. I worship) Sūrya Deva, who is the most beautiful and worthy of worship, whose circular body represents ṛcā (predominant meter found in Ṛg Veda) and also the very accomplished meter Yajus (predominant meter of Yajur Veda), whose rays represent sāmana (predominant meter of Sāma Veda); who is the cause of Brahmā, Hara (Śiva) and Lotus [petalled] [eyed Viṣṇu] and is itself incomprehensible i.e. the real nature of Sūrya Deva is formless Brahman.

The words tanuḥ yajūṃṣī (yājuṣa) is translated as also the very accomplished meter Yajus (predominant meter of Yajur Veda), as it was Sūrya Deva, who in the form of white (śukla) horse gave the lost portion of Yajurveda to Yajñavālkya Ṛṣi. Hence the portion revealed by Sūrya Deva is known as Śukla Yajurveda and the preexisting portion is known as Kṛṣṇa Yajurveda.

Full Stotra: https://www.siddhayoga.org/surya-devata/surya-stotram

https://www.astromantra.com/surya-stotra/

Another Stotra: https://www.siddhayoga.org/surya-devata/suryashtakam

आदित्य हृदय स्तोत्रम् - १४ Āditya Hṛdayam / Āditya Hṛdaya Stotram - 14 by Ṛṣi Agasthya

(Vālmiki Rāmāyaṇa, Yuddha Khaṇḍa, Sarga 107)

Original Śloka

आतपी मण्डली मृत्युः पिङ्गलः सर्वतापनः।

कविर्विश्वो महातेजाः रक्तः सर्वभवोद्भवः॥ १४॥

ātapī maṇḍalī mṛtyuḥ piṅgalaḥ sarvatāpanaḥ|

kavirviśvo mahātejāḥ raktaḥ sarvabhavodbhavaḥ|| 14||

Sandhi Split

आतपी[य] मण्डली मृत्युः पिङ्गलः सर्व-तापनः।

कविः-विश्वः महा-तेजाः (तेजस्) रक्तः सर्व-भव-उद्भवः॥ १४॥

Ātapī[ya] maṇḍalī mṛtyuḥ piṅgalaḥ sarva-tāpanaḥ|

kaviḥ-viśvaḥ mahā-tejāḥ (tejas) raktaḥ sarva-bhava-udbhavaḥ|| 14||

Word by word meaning

Ātapī[ya] maṇḍalī mṛtyuḥ piṅgalaḥ sarva-tāpanaḥ|

Sunny (hot, scorching Sun) circle / sphere death yellow / gold coloured entire-heating (heats all, burns all)

kaviḥ-viśvaḥ mahā-tejāḥ raktaḥ sarva-bhava-udbhavaḥ|| 14||

poet (creative)-world(s) great-radiance (light, rays, splendour) red (crimson) entire-existence-originator (to birth / creator)

आतपी[य] Ātapī[ya] = Sunny (in current context) it means scorching hot i.e. Sun. ताप Tāpa = heat

पिङ्गल piṅgala = reddish-brown, tawny, yellow, gold-coloured, etc.

तेजस् tejas = the sharp edge (of a knife etc.), point or top of a flame or ray, glow, glare, splendour, brilliance, light, fire, etc

रक्त rakta = reddened, red, crimson

भव bhava = come into existence, birth

उद्भव udbhava = origin, creator

Translation and Meaning:

Āditya Hṛdaya Stotram 14 – He, who is scorching hot (during day), is in the form of circle and is yellow coloured / golden complexioned, is the death i.e. is the destroyer of all i.e. burns all, is the creator of the worlds, has great radiance or splendour implying omnipotence, is crimson red (during sunrise and sunset implying the beginning of creation and end of creation), is the creator of entire existence i.e. the world. 

Explanation:

Scorching Hot: 

It represents nature of Sun which is heat. Heat or fire which is also related to Agni Deva (God of Fire) is also known as pāvaka meaning purifier. Thus, Sūrya destroys sins and purifies mind and heart of devotee. Sūrya also destroys disease i.e. cures diseases. Fire also helps in digestion. A proper digestion and absorption indicates good mental and physical health and strength.

Sūrya Deva is the destroyer of sins, is the purifier, cures diseases and strengthen body and mind. It also indicates protection and Mukti or Moksha. Sūrya preserves health and sustains creation.

In the form of Circle or Sphere: 

Describes the form. Sūrya is the only form of Īśvara which is visible with naked eye.

Yellow / Golden complexioned:

Describes its colour. The word gold is associated with everlasting purity. A Yogī-s Prāṇamaya Kośa (Energy body) may be partially or fully golden implying spiritual progress).

Is death:

Is the destroyer

Is the creator of the worlds:

In Smārta dharma, five forms of Īśvara are worshipped – Gaṇeśa, Śiva, Śakti, Viṣṇu and Sūrya. Sūrya here represents Sūrya Brahma meaning the creative aspect of Īśvara as Bhagavāna Brahmā jī is not worshipped. Hence the role of creation is substituted by Sūrya Deva or Sūrya Bhagavāna as Sūrya too has power of creation.

Sūrya is Creator, Viṣṇu is Sustainer, Śiva is Destroyer, Śakti represents Control over entire creation and Gaṇeśa bestows Grace.

Has great radiance or splendour:

Splendour indicates the omnipotence and omnipresence. It means all-pervading and all-knowing implying that Sūrya is the supreme Brahman. It also indicates control.

Is crimson red (during sunrise and sunset):

Implying the beginning of creation and end of creation. Everything originates and ends by the grace of Sūrya.

is the creator of entire existence i.e. the world:

Sūrya is the Supreme Brahman.

Thus, Sūrya represents all five Devatā-s of Panchāyatana Upāsanā worshipped – Gaṇeśa, Śiva, Śakti, Viṣṇu and Sūrya. The sixth form is the purest form i.e. Nirguṇa Brahman is also inferred to be represented by Sūrya.

Amrut’s Old Translation

Āditya Hṛdaya Stotram 14 – He, whose form is circular and is yellow coloured, is intensely absorbed and inflicts death. He is the destroyer of all and is the Omniscient one being exceedingly energetic sustains the universe and all action.

https://indiaspirituality.blogspot.com/2015/07/surya-as-brahman-in-aditya-hridayam.html

In the same way, one can read Śuryāṣṭakam, etc popular Stotra-s and stuti-s

Conclusion of Dhyāna Mantra-s

As one may have noticed, these are not specific mantra-s or śloka-s. These are simple śloka-s, some even randomly picked up from a longer Stotra-s. In case of Śiva Aparādha Kshamā Stotra it is not even a dhyāna od Śiva, but some sites mention it as Śiva Dhyāna Mantra which is wrong. Hence I listed them with meaning.

Dhyāna, Stuti and Prārthanā (meditative mantras, praises or eulogies and prayers) are all intermixed. Nothing to be afraid of.

Just simply pick up the mantra and start practising. This is the simple advice.

You will have to compile your own set of mantra-s with meaning in your own native language and then chant them. Learn to read Devanāgarī script as it is better to read Sanskrit in Devanāgarī.

Pick up the prārthanā-s too. I will try to list them if possible.

Ātmā Pūjā or Ātma Pūjā

Worship of the Self as the Self is no different than Brahman.

जीवः देवः-सनातनः - jīvaḥ devaḥ-sanātanaḥ - Var 1

Original Śloka

देहो देवालयः प्रोक्तः जीवो देवस्सनातनः ।

त्यजेदज्ञाननिर्माल्यं सोऽहं भावेन पूजयेत् ॥

deho devālayaḥ proktaḥ jīvo devassanātanaḥ ।

tyajedajñānanirmālyaṃ so'haṃ bhāvena pūjayet ॥

Sandhi Split

देहो देवालयः [1] प्रोक्तः जीवः देवः-सनातनः ।

त्यजेत्-अज्ञान-निर्माल्यं सोऽहम् भावेन पूजयेत् ॥

deho devālayaḥ [1] proktaḥ jīvaḥ devaḥ-sanātanaḥ |

tyajet-ajñāna-nirmālyaṃ so’ham bhāvena pūjayet ||

Word by word meaning

deho devālayaḥ [1] proktaḥ jīvaḥ devaḥ-sanātanaḥ |

body resting mandira (resting place of deva-s) [1] is said [to be] Jīva [is the] deva-eternal

tyajet-ajñāna-nirmālyaṃ so’ham bhāvena pūjayet ||

renounce-ignorance-like leftover flowers / garlands [which are unfit as offerings] I am That understanding with devotional feeling worship / contemplate / meditate

[1] can be split as देव + आलय = देवालय deva + ālaya = devālaya = Deva + resting place = Mandira.

निर्माल्य nirmālya = cast out or left from a garland, useless, unfit, worn the day before, the remains of an offering to a deity, flowers left at a sacrificial ceremony

Translation and Meaning:

This body is Mandira (temple), the Jīva is the eternal Deva (Īśvara / Paramātmā) [of this body-Mandira (temple).

May I renounce the ignorance like discarding the used / unfit flowers or garland that are unfit for offering to Deva-s and worship or contemplate [on this deva / Paramātmā] as ‘I am that’ i.e. Jīva is Brahman / Śiva, with proper understanding and devotional feeling. 

There is Slight variation of this mantra found in Maitreyi Upaniṣad  2.1