Ek Mukhi Hanumat Kavach

अथ श्री एकमुखि हनुमत्कवचं प्रारंभयते मनोजवं मारुततुल्य वेगं, जितेंद्रियं बुधिमतां वरिष्ठं । वातात्मजं वानर्युथ्मुख्यं, श्रीराम्दूतं शरणं प्रप्धे ।। अथ श्री हनुमते नम: एकदा सुखमासीनं शंकरं लोकशंकरं । पप्रच्छ गीरिजाकांतं कर्पूधवलं शिवं ।। पार्वत्युवाच भगवन्देवदेवेश लोकनाथं जगद्-गुरो । शोकाकुलानां लोकानां केन रक्षा भवेद ध्रुवं ।। संग्रामे संकटे घोरे भूतप्रेतादिके भये । दुखदावाग्नि संतप्त चेतसां दुखभागिनां ।। ईश्वर उवाच श्रणु देवि प्रवक्ष्यामि लोकानां हितकाम्यया । विभीषणाय रामेण प्रेम्णा दत्तं च यत्पुरा ।। कवचं कपिनाथस्य वायुपुत्रस्य धीमत: । गुह्यं ते संप्रवछ्यामि विशेषाच्छ्रिणु सुन्दरि ।। ॐ अस्य श्रीहनुमत् कवच-स्त्रोत्र-मंत्रस्य श्रीरामचंद्र ऋषिः । अनुष्टुप्छंदः । श्रीमहावीरो हनुमान देवता । मारुतात्मज इति बीजं ।। ॐ अंजनीसुनुरिति शक्ति: । ॐ ह्रैं ह्रां ह्रौं इति कवचं । स्वाहा इति कीलकं । लक्ष्मण प्राणदाता इति बीजं । मम् सकलकार्य सिध्दयर्थे जपे वीनियोग: ।। अथन्यास ॐ ह्रां अंगूष्ठाभ्यां नम: । ॐ ह्रीं तर्जनीभ्यां नम: । ॐ ह्रूं मध्यमाभ्यां नम: । ॐ ह्रैं अनामिकाभ्यां नम: । ॐ ह्रौं कनिष्ठिभ्यां नम: । ॐ ह्र: करतल करप्रिष्ठाभ्यां नम: । ॐ अंनीसूनवे ह्र्दयाय नम: । ॐ रुदमूर्तये सिरसे स्वाहा । ॐ वायुसुतात्मने शिखायै वषट् । ॐ वज्रदेहाय कवचाय हुं । ॐ रामदूताय नेत्र-त्रयाय वौषट् । ॐ ब्र्ह्मास्त्र निवारणाय अस्त्राय फट् । ॐ राम-दूताय विद-महे कपि-राजाय धीमहि । तन्नो हनुमान प्रचोदयात् ॐ हुं फट् ।। ।। इति दिग्बन्धः ।। ॐ ध्यायेद्-बाल दिवाकर-धुतिनिभं देवारिदर्पापहं देवेन्द्र-प्रमुख-प़शस्त-यशसं देदीप्यमानं रुचा । सुग्रीवादि-समस्त-वानर-युतं सुव्यक्त-तत्वप्रियं संरक्तारुण-लोचनं पवनजं पीतांबरालंकृतं ।।१।। उधन्मार्तण्ड-कोटि-प्रकट-रुचियुतं चारु-वीरासनस्थं मौंजी-यज्ञो-पवीता-रुण-रुचिर-शिखा-शोभितं कुंडलागम् । भक्ता-नामिष्ट-दं तं प्रणत्-मुनिजनं वेदनाद-प्रमोदं ध्याये-देव विधेयं प्ल्वंग-कुल-पतिं गोष्पदी भूतवार्धिं ।।२।। वज्रांगं पिंगकेशाढ्यं स्वर्णकुंडल-मंडितं । नियुध्द-कर्म-कुशलं पारावार-पराक्रमं ।।३।। वामहस्ते महावृक्षं दशास्यकर-खंडनं । उध-दक्षिण-दौर्दण्डं हनुमंतं विचिंतयेत् ।।४।। स्फटिकांभं स्वर्णकान्ति द्विभुजं च कृतांजलिं । कुंडलद्वय-संशौभि मुखांभोजं हरिं भजेत् ।।५।। उधदादित्य संकाशं उदारभुजविक़मम् । कंदर्प-कोटिलावण्यं सर्वविधा-विशारदम् ।।६।। श्रीरामहृदयानंदं भक्तकल्पमहीरूहम् । अभयं वरदं दोर्भ्यां कलये मारूतात्मजम् ।।७।। अपराजित नमस्तेऽस्तु नमस्ते रामपूजित । प्रस्थानं च करिष्यामि सिद्धिर्भवतु मे सदा ।।८।। यो वारां निधि-मल्प-पल्वल-मिवोल्लंघ्य-प्रता-पान्वितो वैदेही-घन-शोक-तापहरणो वैकुण्ठ-तत्वप्रियः । अक्षाघूर्जित-राक्षसेश्वर-महादर्पापहारी रणे सोऽयं-वानर-पुंगवोऽवतु सदा युष्मान्-समीरात्मजः ।।९।। वज्रांगं पिंगकेशं कनकमयल-सत्कुण्डला-क्रांतगंडं नाना विधाधिनाथं करतल-विधृतं पूर्णकुंभं दृढं च । भक्ताभीष्टाधिकारं विदधति च सदा सर्वदा सुप्रसन्नं त्रैलोक्यं-त्राणकारं सकलभुवनगम् रामदूतम् नमामि ।।१०।। उधल्लांगूल-केशप्रलय-जलधरं भीममूर्तिं कपींद्रं वंदे रामांघ्रि-पद्म-भ्रमरपरिवृतं तत्वसारं प्रसनम् । वज्रांगं वज्ररुपं कनकमयल-सत्कुण्डला-क्रांतगंडं दंभोलिस्तंभ-सार-प्रहरण विकटं भूतरक्षोऽधिनाथम् ।।११।। वामे करे वैरिभयं वहंतं शैलं च दक्षेनिजकण्ठलग्नम् । दधान-मासाद्ध सुवर्णवर्ण भजेज्ज्वलत्कुंडल-रामदूतम् ।।१२।। पद्मरागमणि कुंडलत्विषा-पाटलीकृत-कपोलमण्डलम् । दिव्यगेह-कदली-वनांतरे भावयामि पवमान-नन्दनम् ।।१३।। ईश्वर उवाच इति वदति-विशेषद्राधवो राक्षसेंद्र प्रमुदितवरचितो रावणस्यानुजो हि । रघूवरदूतं पूज्यमास भूयः स्तुतिभिरकृतार्थ स्वं परं मन्यमानः ।।१४।। वन्दे विघुद्वलय सुभगम् स्वर्णयज्ञोपवीतं कर्णद्वंद्वे कनकरूचिरे-कुण्डले धारयन्तम् । उच्चैर्ह्रस्य दधुमणि किरणो श्रेणि संभावितांगम् सत्कौपीनं कपिवरवृतं कामरूपं कपीन्द्रम् ।।१५।। मनोजवं मारुत तुल्य वेगं, जितेंद्रियं बुद्धिमतां वरिष्ठं । वातात्मजं वानरयूथमुख्यं, श्रीरामदूतं सततं स्मरामि ।।१६।। ॐ नमो भगवते ह्रदाय नम: । ॐ आंजनेयाय शिरसे स्वाहा । ॐ रूद्रमूर्तये शिखायै वषट् । ॐ रामदूताय कवचाय हुम् । ॐ हनुमते नेत्रत्रयाय वौषट् । ॐ अग्निगर्भाय अस्त्राय फट् । ॐ नमो भगवते अंगुष्ठाभ्यां नम: । ॐ वायुसूनवे तर्जनीभ्यां नम: । ॐ रूद्रमूर्तये मध्यमाभ्यां नम: । ॐ वायुसूनवे अनामिकाभ्यां नम: । ॐ हनुमते कनिष्ठिकाभ्यां नम: । ॐ अग्निगर्भाय करतल करप्रिष्ठाभ्यां नम: । अथ मंत्र उच्यते ॐ ऐं ह्रीं श्रीं ह्रां ह्रीं ह्रूं ह्रैं ह्रौं ह्रः । ॐ ह्रीं ह्रौं ॐ नमो भगवते महाबल पराक्रमाय भूत प्रेत पिशाच शाकिनी डाकिनी यक्षिणी पूतनामारी महामारी भैरव यक्ष बेताल राक्षस ग्रह राक्षसादिकं क्षणेन हन हन भंजय भंजय मारय मारय सिक्ष्य सिक्ष्य महामाहेश्वर रूद्रावतार ह्रुं फट् स्वाहा । ॐ नमो भगवते हनुमादाख्याय रूद्राय सर्वदुष्टजनमुखस्तंभनं कुरू-कुरू ह्रां ह्रीं ह्रूं ठं-ठं-ठं फट् स्वाहा । ॐ नमो भगवते अंजनीगर्भसंभूताय रामलक्ष्मणानन्दकराय कपिसैन्यप्रकाशनाय पर्वतोत्पाटनाय सुग्रीव साधकाय रणोच्च्टनाय कुमार ब्रह्मचारिणे गंभीर-शब्दोदयाय | ॐ ह्रां ह्रीं ह्रूं सर्वदुष्ट निवारणाय स्वाहा । ॐ नमो हनुमते सर्वग्रहान्भूतभविष्य-दूर्तमानान्-दूरस्थान् समीपस्थान् सर्वकाल दुष्टदुर्बुद्धीन उच्चाट योच्चाटय परबलानि क्षोभय क्षोभय मम् सर्वकार्यं साधय साधय हनुमते | ॐ ह्रां ह्रीं ह्रूं फट् देहि । ॐ शिवं सिद्धं ह्रां ह्रीं ह्रूं ह्रौं स्वाहा । ॐ नमो हनुमते परकृतयंत्र-मंत्र-पराऽहंकार-भूतप्रेत पिशाच परदृष्टि-सर्वविध्न-दुर्जनचेटक विधा सर्वग्रहान् निवारय निवारय वध वध पच पच दल दल किल किल सर्वकुयंत्राणि-दुष्टवाचं फट् स्वाहा । ॐ नमो हनुमते पाहि पाहि एहि एहि सर्वग्रह भूतानां शाकिनी-डाकिनीनां विषम् दुष्टानां सर्वविषयान् आकर्षय आकर्षय मर्दय मर्दय भेदय भेदय मृत्युमुत्पाटयोत्पाटय शोषय शोषय ज्वल ज्वल प्रज्ज्वल प्रज्ज्वल भूतमंडलं प्रेतमंडलं पिशाचमंडलं निरासय निरासय भूतज्वर प्रेतज्वर चातुर्थिकज्वर विषंज्वर माहेश्वरज्वरान् छिंधि छिंधि भिंधि भिंधि अक्षिशूल वक्षःशूल शरोभ्यंतरशूल गुल्मशूल पित्तशूल ब्रह्र-राक्षसकुल परकुल नागकुल विषं नाशय नाशय निर्विषं कुरू कुरू फट् स्वाहा । ॐ ह्रीं सर्वदुष्ट ग्रहान् निवारय फट् स्वाहा ।। ॐ नमो हनुमते पवनपुत्राय वैश्वानरमुखाय हन हन पापदृष्टिं षंढ़दृष्टिं हन हन हनुमदाज्ञया स्फुर स्फुर फट् स्वाहा ।। श्रीराम उवाच हनुमान् पूर्वतः पातु दक्षिणे पवनात्मजः । प्रतीच्यां पातु रक्षोध्न उत्तरास्यांब्धि पारगः ।।१।। उध् मूध्वर्गः पातु केसरीप्रियनंदनः । अधस्च विष्णु भक्तस्तु पातु मध्ये च पावनिः ।।२।। अवान्तर दिशः पातु सीताशोकविनाशनः । लंकाविदाहकः पातु सर्वापदभ्यो निरंतरं ।।३।। सुग्रीवसचिवः पातु मस्तकं वायुनंदनः । भालं पातु महावीरो भ्रुवोमध्ये निरंतरं ।।४।। नेत्रे छायापहारी च पातु नः प्लवगेश्वरः । कपोलौ कर्णमूले तु पातु श्रीरामकिंकरः ।।5।। नासाग्रम्-अंजनीसूनुर्वक्त्रं पातु हरीश्वरः । वाचं रूद्रप्रियः पातु जिह्वां पिंगललोचनः ।।६।। पातु दंतांफाल्गुनेष्टश्चिबुकं दैत्यप्राणह्रृत् । पातु कण्ठण्च दैत्यारीः स्कंधौ पातु सुरार्चितः ।।७।। भुजौ पातु महातेजाः करौतू चरणायुधः । नखांनखायुध पातु कुक्षिं पातु कपीश्वरः ।।८।। वक्षोमुद्रापहारी-च पातु पार्श्र्वे भुजायुधः । लंकाविभंजनः पातु पृष्ठदेशे निरंतरं ।।९।। नाभिंच रामदूतोस्तु कटिं पात्वनिलात्मजः । गुह्मं पातु महाप्रज्ञः सक्थिनी-च शिवप्रियः ।।१०।। उरू-च जानुनी पातु लंकाप्रासादभंजनः । जंधे पातु महाबाहुर्गुल्फौ पातु महाबलः ।।११।। अचलोध्दारकः पातु पादौ भास्करसन्निभः । पादांते सर्वसत्वाढ्यः पातु पादांगुलीस्तथा ।।१२।। सर्वांगानि महावीरः पातु रोमाणि चात्मवान् । हनुमत्कवचं यस्तु पठेद्विद्वान् विलक्षणः ।।१३।। स-एव पुरूषः श्रेष्ठो भक्तिं मुक्तिं-च विंदति । त्रिकालमेककालं-वा पठेन्मात्रयं सदा ।।१४।। सर्वान-रिपून्क्षणे जित्वा स पुमान् श्रियमाप्नुयात् । मध्यरात्रे जले स्थित्वा सप्तवारं पठेद्धादि ।।१५।। क्षयाऽपस्मार-कुष्ठादिता-पत्रय-निवारणं । आर्किवारेऽश्र्वत्थमूले स्थित्वा पठतिः यः पुमान् ।।१६।। अचलां श्रियमाप्नोति संग्रामे विजयीभवेत् ।।१७।। यः करे धारयेन्-नित्यं-स पुमान् श्रियमाप्नुयात् । विवाहे दिव्यकाले च द्धूते राजकुले रणे ।।१८।। भूतप्रेतमहादुर्गे रणे सागरसंप्लवे । दशवारं पठेद्रात्रौ मिताहारी जितेंद्रियः ।।१९।। विजयं लभते लोके मानवेषु नराधिपः । सिंहव्याघ्रभये चोग्रेशर शस्त्रास्त्र यातने ।।२०।। श्रृंखलाबंधने चैव काराग्रहकारणे । कायस्तंभ वहिन्नदाहे च गात्ररोगे च दारूणे ।।२१।। शोके महारणे चैव ब्रह्मग्रहविनाशने । सर्वदा तु पठेन्नित्यं जयमाप्नोत्य संशयं ।।२२।। भूर्जेवा वसने रक्ते क्षौमेवा तालपत्रके । त्रिगंधेन् अथवा मस्या लिखित्वा धारयेन्नरः ।।२३।। पंचसप्तत्रिलौहैर्वा गोपितं कवचं शुभं । गलेकट्याम् बाहुमूले वा कण्ठे शिरसि धारितं ।।२४।। सर्वान्कामानवाप्नोति सत्यं श्रीरामभाषितं ।।२५।। उल्लंघ्य सिंधोः सलिलं-सलिलं यः शोकवन्हि जनकात्मजायाः । आदाय तेनैव ददाह लंकां नमामितं प्राण्जलिराण्जनेयम् ।।२६।। ॐ हनुमान् अंजनी सूनुर्वायुर्पुत्रो महाबलः । श्रीरामेष्टः फाल्गुनसंखः पिंगाक्षोऽमित विक्रमः ।।२७।। उदधिक्रमणश्चैव सीताशोकविनाशनः । लक्ष्मणप्राणदाताच दशग्रीवस्य दर्पहा ।।२८।। द्वादशै तानि नामानि, कपींद्रस्य महात्मनः । स्वापकाले प्रबोधे च यात्राकाले च यः पठेत् ।।२९।। तस्य सर्वभयं नास्ति, रणे च विजयी भवेत् । धन-धान्यं भवेत् तस्य दुःखं नैव कदाचन ।।३०।। ॐ ब्रह्माण्ड पूर्णांतर गते नारद अगस्त् संवादे । श्रीरामचंद्र कथितम् पंच-मुखेक एकमुखी हनुमत् कवचं ।। ॐ तत्-सत्

Argala Stotram

Argala Stotram

अर्गलास्तोत्रम्


मार्कण्डेय उवाच ।

ॐ जय त्वं देवि चामुण्डे जय भूतापहारिणि ।
जय सर्वगते देवि कालरात्रि नमोऽस्तु ते ॥ १॥

जयन्ती मङ्गला काली भद्रकाली कपालिनी ।
दुर्गा शिवा क्षमा धात्री स्वाहा स्वधा नमोऽस्तु ते ॥ २॥

मधुकैटभविध्वंसि विधातृवरदे नमः ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ३॥

महिषासुरनिर्नाशि भक्तानां सुखदे नमः ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ४॥

धूम्रनेत्रवधे देवि धर्मकामार्थदायिनि ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ५॥

रक्तबीजवधे देवि चण्डमुण्डविनाशिनि ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ६॥

निशुम्भशुम्भनिर्नाशि त्रिलोक्यशुभदे नमः ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ७॥

वन्दिताङ्घ्रियुगे देवि सर्वसौभाग्यदायिनि ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ८॥

अचिन्त्यरूपचरिते सर्वशत्रुविनाशिनि ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ९॥

नतेभ्यः सर्वदा भक्त्या चापर्णे दुरितापहे ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १०॥

स्तुवद्भ्यो भक्तिपूर्वं त्वां चण्डिके व्याधिनाशिनि ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ ११॥

चण्डिके सततं युद्धे जयन्ति पापनाशिनि ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १२॥

देहि सौभाग्यमारोग्यं देहि देवि परं सुखम् ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १३॥

विधेहि देवि कल्याणं विधेहि विपुलां श्रियम् ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १४॥

विधेहि द्विषतां नाशं विधेहि बलमुच्चकैः ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १५॥

सुरासुरशिरोरत्ननिघृष्टचरणेऽम्बिके ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १६॥

विद्यावन्तं यशस्वन्तं लक्ष्मीवन्तञ्च मां कुरु ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १७॥

देवि प्रचण्डदोर्दण्डदैत्यदर्पनिषूदिनि ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १८॥

प्रचण्डदैत्यदर्पघ्ने चण्डिके प्रणताय मे ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ १९॥

चतुर्भुजे चतुर्वक्त्रसंसुते परमेश्वरि ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ २०॥

कृष्णेन संस्तुते देवि शश्वद्भक्त्या सदाम्बिके ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ २१॥

हिमाचलसुतानाथसंस्तुते परमेश्वरि ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ २२॥

इन्द्राणीपतिसद्भावपूजिते परमेश्वरि ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ २३॥

देवि भक्तजनोद्दामदत्तानन्दोदयेऽम्बिके ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ २४॥

भार्यां मनोरमां देहि मनोवृत्तानुसारिणीम् ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ २५॥

तारिणि दुर्गसंसारसागरस्याचलोद्भवे ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥ २६॥

इदं स्तोत्रं पठित्वा तु महास्तोत्रं पठेन्नरः ।
सप्तशतीं समाराध्य वरमाप्नोति दुर्लभम् ॥ २७॥


॥ इति श्रीमार्कण्डेयपुराणे अर्गलास्तोत्रं समाप्तम् ॥

Vamsa Vrudhi Kara Durga Kavacham

Vamsa Vrudhi kara Durga Kavacham
(Armour of Durga that protects family growth)
Translated By
P.R.Ramachander
Sanaischara Uvacha:-
Lord Sani told:-
Bhagawan deva devesa krupaya thwam jagat prabho , vamsakhya kavacham broohi mahyam sishyaya they anagha yasya prabhavath devesa, Vamso vrudhir jayathe,

Oh God , Oh god of gods, Oh Lord of the universe, please be kind enough to tell that Armour to this faultless disciple of yours , which deals about family and by the power of which , the family will grow.
Soorya Uvacha:-
(Lord Sun said:-
Srunu puthra pravakshyami , vamsakhyaam kavacham shubham,
Santhana vrudhir, yath padath Garbha raksha sada nrunam. 1

Hear what I narrate my son, which is the armour dealing with family,
And would result in more children, protection of pregnancy and the foetus.
Vandhyapi labhathe puthram kaka vandhya suthair yadha,
Mrutha vathsa suputhra asyath sravath Garbha sthira praja. 2

She who cannot conceive children would get sons,
She who has only one child would get more children,
She who delivers dead children would get good children,
And her pregnancy would always be protected and,
Her delivery would always be safe.
Apushpa pushpinee yasaya , dharanascha sukha prasoo,
Kanya praja puthreeni yethath sthothram prabhavatha. 3

With the power of this prayer,
All pregnancies would lead to safe delivery,
Girls who do not flower will flower,
And women with only girl children,
Would become mother of male children.
Bhootha prathadhija bhadha, ya bhadha kali dhoshaja,
Graha bhadha , deva bhadha bhadha shathru krutha cha yaa. 4

Bhasmee bhavathi sarvasthaa , kavachasya prabhavatha,
Sarva rogo vinasyanthi sarve bala grahascha yea. 5

Problems created by ghosts and corpses,
Problems created by Kali , planets and devas,
And problems created by our enemies,
Would completely become ashes ,
Due to the power of this armour,
All diseases would be cured,
And all homes will have children.
Poorva rakshathu Varahee, cha agneyam ambika swayam,
Dakshine Chandika raksheth nairuthya hamsa vahini. 6

Let the east be protected by Varaahee,
Let the south east be protected by Ambika herself,
Let the south be protected by Chandika,
And let the south west be protected by she who rides the swan.
Varahe paschime raksheth, vayavyam cha maheswari,
Uthare Vaishnavi raksheth , eesanyam simha vahini. 7

Let the west be protected by Varahee,
Let the North West be protected by Great goddess,
Let the north be protected by Vaishnavi,
And the north east be protected by she who rides the lion.
Oordhwam thu sharadha raksheth, adho rakshathu Parvathi,
Shakambharee shiro raksheth, mukham rakshathu bhairavi. 8

Let the overhead be protected by Sharadha,
Let the down side be protected by Parvathi,
Let Shakhambaree protect my head,
And let Bhairavee protect my face.
Kantam rakshathu Chamunda, hrudayam rakshathachiva,
Eesani cha bhujou raksheth, kukshim nabhim cha kalika. 9

Let my neck be protected by Chamunda,
Let my heart be protected by consort of Shiva,
Let my arms be protected by eeshani,
Let my belly and navel be protected by Kalika.
Aparna hyudaram raksheth katim bhasthim Shiva Priya,
Ooru rakshathu kaumari, jaya janu dhwayam thadha. 10

Let my stomach be protected by Aparna,
Let my hip and waist be protected by darling of Shiva,
Le my thigh be protected by Kaumari,
Let my pair of knees be protected by Jaya.
Gulphou padou sada raksheth Brahmani Parameshwari,
Sarvangani sada raksheth durga durgarthi nasini. 11

Let my ankle and feet be protected by the goddess of all Brahmani,
And let all my body parts be always protected by Durga , the destroyer of ills.
Namo devyai maha devyai durgai sathatham nama,
Puthra soukhyam dehi dehi Garbha raksham kurushwa na. 12


Salutations to holy goddess , the great goddess,
And salutations always to Goddess Durga
Please give and give me pleasure of a son,
And please also protect my pregnancy.
Om Hreem. Hreem hreem, sreem sreem sreem, Iym , Iym , Iym
Mahakali . Maha Lakshmi , Maha Saraswathi roopayai, nava koti moorthyai,
Durgayai nama, hreem, hreem, hreem.

Om Hreem. Hreem hreem, sreem sreem sreem, Iym , Iym , Iym
She ho is of the form of Great Kali, great Lakshmi and Great Saraswathi,
Who has billions of newer and newer forms, Salutations to Durga, hreem, hreem, hreem.
Durgarthi nasini Santhana soukhyam dehi dehi

Oh Durga, destroyer of all problems, give and give me pleasure of children
Vandhyathwam mrutha vathsathwam hara hara

Destroy the possibility of childlessness and possibility of dead children
Garbha raksham kuru kuru

Protect and protect my pregnancy.
Sakalam bhadham kulajam bahyajam krutham akrutham cha nasaya nasaya

Destroy and destroy all sort of problems arising out of family, from outside,
And due to actions done and not done.
Sarva Gathrani raksha raksha
Let all my body be protected and protected.
Garbham poshaya poshaya

Help my pregnancy to grow, and to grow,
Sarvopadhravam soshaya soshaya swaha,

Let all problems be weakened and weakened.
Anena kavechanangam saptha varabhi manthritham,
Rithu snano jalampeethwa bhaveth garbhavathi druvam. 13

Those sinless who without fail chant this armour for seven days,
And Taking bath after the periods , they would become pregnant for sure.
Garbha patha bhaye peethwa druda Garbha prajayathe 14

To those who are afraid of abortions a firm pregnancy would set.
Anena kavachenaadha marjitha yaa nisagame,
Sarva badha vinirmuktha garbhinee syath na samsaya. 15

Repeating without sin the armour with a cleansed mind at onset of darkness,
One would get rid of all problems and would no doubt become pregnant.
Anena kavacheneha grandhitham raktha dorakam,
Kati dese darayanthi suputhra sukha bhagini,
Asootha puthramindrani jayanthamyath prabhavatha. 16

The sinless one after reading the armour several times,
Over a red thread and ties it on her hip,
Would surely become a mother of a son without problems,
And that son in his prowess will win over even Indra.
Gurupadhishtam vamsakhyam kavacham thadhidham sada,
Guhyath guhyathara chedham na prakasyam hi sarvatha,
Dharanath patanadhasya vamsachedho na cjayathe. 17

This Armour as per teachings of Guru should be learned by heart,
For it is more secret than the secret and should not be cut or made known,
And wearing or reading this will ensure that family is never cut.
Ithi Sri Jnana Bhaskare Vamsa Vrudhikaram Durga kavacham.

This is the armour of Durga which promotes family from Jnana BHaskara
P.R.Ramachander

Varshphall and diseases

• If by the Year predictions 3rd House has low strength,or is empty,it means diseases attack from 8th house's..
• If 8th house has low strength or is empty,it means diseases attack from 5th house.
• If 5th house is empty or of  low strength it means disease attack from 11th house.
• If 11th house is empty or of  low strength it means attack from 3rd house.
• If all the above are  empty it means 4th house make sense of diseases.
• Disease always enter in life from 8th house.
• House number 2nd and 4th are the ways of diseases.
• House number 10th increase values of that disease.
• House number 5th indicates expenditure on diseases.

Avasthas of Grahas

1. O Maharishi Parashar, you have earlier stated, that the Avasthas, or states of the Grahas are to be considered in the context of the effects of the Grahas. Be so kind to tell me about this.
2. O excellent of Brahmins, various kinds of Avasthas of the Grahas have been expounded. Out of these, I will give you the summary of Baal (infant) and other states of the Grahas.
3. Baal, Kumar, Yuv, Vriddh and Mrit Avastha (Baal Adi Avasthas). Infant, youthful, adolescent, old and dead are the states of the Grahas, placed in the ascending order at the rate of six degrees in odd Rashis. In the case of even Rashis this arrangement is in reverse order. (Vriddh - Advanced, Mrit - In extremis)
4. Results. One fourth, half, full, negligible and nil are the grades of the results, due to a Grah in infant, youthful, adolescent, old and dead Avasthas.
5. Awakening, Dreaming and Sleeping States. If a Grah is in its own Rashi, or in exaltation, it is said to be in a state of awakening (alertness). In the Rashi of a friend, or of a neutral it is in dreaming state, while in an enemy’s Rashi, or in debilitation it is in a state of sleeping.
6. According to a Grah, being in Awakening, Dreaming, or Sleeping states, the results, due to it will be full, medium, or nil.
7. Other Kinds of States. There are nine kinds of other Avasthas, viz. Dipt, Swasth, Pramudit, Shanta, Din, Vikal, Duhkhit, Khal and Kop.
8-10. If a Grah is in its exaltation Rashi, it is in Dipt Avastha, if in its own Rashi, it is in Swasth, if in a great friend’s Rashi, it is in Pramudit, if in a friendly Rashi, it is in Shanta, if in a neutral Rashi, it is in Din, if a Grah is yuti with a malefic, it is in Vikal, if is in an enemy’s Rashi, it is in Duhkhit, if in a great enemy’s Rashi, it is in Khal and, if a Grah is being eclipsed by Sūrya, it is in Kop. Depending on such a state of the Grah, the Bhava, occupied by it will obtain corresponding effects.
11-18. Yet other Avasthas. Lajjit, Garvit, Kshudhit, Trushit, Mudit and Kshobhit are the other kinds of Avasthas, due to the Grahas. Placed in Putr Bhava, if a Grah is associated with Rahu, or Ketu, or with Sūrya, Śani, or Mangal, it is in Lajjit Avastha. If a Grah is in exaltation, or in Mooltrikon, it is Garvit. If a Grah is in an enemy’s Rashi, or yuti with an enemy, or receives a Drishti from an enemy, or even, if a Grah is yuti with Śani, the Avastha is Kshudhit. If a Grah is in a watery Rashi and receives a Drishti from a malefic, but does not receive a Drishti from a benefic, the Avastha is called Trushit. If a Grah is in a friendly Rashi, or is yuti with, or receives a Drishti from a benefic, or is yuti with Guru, it is said to be in Mudit Avastha. If a Grah is yuti with Sūrya and receives a Drishti from, or is yuti with a malefic, or receives a Drishti from an enemy, it is said to be in Kshobhit. The Bhavas, occupied by a Grah in Kshudhit, or in Kshobhit, are destroyed.
19-23. The learned should estimate the effects, due to a Bhava, in the manner, cited above, after ascertaining the strength and weakness. Weak Grahas cause reduction in good effects, while stronger ones give greater effects. If a Grah, posited in Karm Bhava, is in Lajjit, Kshudhit Avastha, or Kshobhit Avastha, the person will always be subjected to miseries. If a Grah in Putr is in Lajjit, there will be destruction of progeny, or there will be only one surviving child. Surely the wife of the native will die, if there is a Grah in Yuvati in Kshobhit, or in Trushit Avastha.
24-29. Effects of Garvit, Mudit, Lajjit, Kshobhit, Kshudhit and Trushit Avastha. A Grah in Garvit Avastha will cause happiness through new houses and gardens, regalhood, skill in arts, financial gains at all times and improvement in business. A Grah in Mudit Avastha will give residences, clothes, ornaments, happiness from lands and wife, happiness from relatives, living in royal places, destruction of enemies and acquisition of wisdom and learning. A Grah in Lajjit will give aversion to God, loss of intelligence, loss of child, interest in evil speeches and listlessness in good things. A Grah in Kshobhit will give acute penury, evil disposition, miseries, financial debacles, distress to feet and obstruction to income, due to royal wrath. A Grah in Kshudhit will cause downfall, due to grief and passion, grief on account of relatives, physical decline, troubles from enemies, financial distress, loss of physical strength and an eclipsed mind, due to miseries. A Grah in Trushit Avastha will cause diseases through association with females, leading over wicked deeds, loss of wealth, due to one’s own men, physical weakness, miseries, caused by evil people and decline of honour.
30-37. Calculation of Shayan Adi Avasthas. Now I will tell you of the Avasthas, viz. Shayan, Upavesan, Netrapani, Prakash, Gaman, Agaman, Sabh, Agam, Bhojan, Nritya Lips, Kautuk and Nidr and the Chesthas of such Avasthas. Note the number of the star, occupied by the Grah, for which an Avastha is to be calculated. Multiply that number by the number, denoted by the Grah (Sūrya 1 to Śani 7). The figure so arrived at should again be multiplied by the number of the Navāńś, where the Grah is in. Add to this the number of the birth asterism (ruling star, the one, occupied by Candr), the number of Ghatis of birth and the number of Rashis, Lagn gained from Mesh (Mesh 1, Vrishabh 2 and so forth). This figure should be divided by 12 and the remainder will indicate the corresponding Avastha of the Grah. The sub-state in the said Avastha can be found out in the following way. Multiply the figure (Sayan 1 to Nidr 12), denoted by the Avastha concerned, by the same figure and increase it by the figure, denoted by the Anka value for the first syllable of the native’s personal name. Divide the product so obtained by 12. The remainder thereof should be further increased by constant additives of the Grahas in the following way: Sūrya 5, Candr 2, Mangal 2, Budh 3, Guru 5, Śukr 3, Śani 3, Rahu (Ketu) 4. The product so arrived at should be divided by 3. In the process of calculation, if it happens, that the remainder is 1, it is Drishti, if 2, it is Chesht and, if 0, it is Vichesht.
Notes. Shayan Adi are of supreme importance, as compared to the other kinds of Avasthas.
In place of Navāńś, given above, some translators interpret the word Ańś, as degree, occupied by the Grah, which is obviously not correct. In this connection the reader’s attention is drawn to Balabhadr’s Hora Ratna, Ch. 3, wherein the author, Balabhadr himself, gives an example for Sūrya, being in the 7th Navāńś of Simh and thus he considered only 7, as multiplier. He quotes Adhibhut Sagara, as his authority for calculation of Sayan Adi.
Agaman Avastha is known, as Gamanechch by some exponents.
Anka value is 1 for a, ka, cha, ḍ a, dha, bha and va, 2 for i, kha, ja, ḍha, na, ma and sha, 3 for u, ga, jha, ta, pa, ya and śa, 4 for e, gha, ṭ a, tha, pha, ra and sa, 5 for o, ca, ṭha, da, ba, la and ha.
38-39. Effects of Chesht etc. If the sub-state is Drishti in an Avastha, the results, being stated for the Avastha, will be medium, the effects will be full in Chesht and negligible in Vichesht. The good and bad effects of Grahas should be deciphered, based on the strength and weakness of the Grahas. In exaltation the Grahas reveal effects in a pronounced manner, due to Avasthas.
40-51. Effects of Sūrya’s Avasthas. If Sūrya is in Sayan Avastha, the native will incur digestive deficiency, many diseases, stoutness of legs, bilious vitiation, ulcer in the anus and heart strokes; if in Upavesan, will suffer poverty, will carry loads, will indulge in litigations, be hard-hearted, wicked and will lose in his undertakings; if is in Netrapani, will always be happy, wise, helpful to others, endowed with prowess and wealth, very happy and will gain royal favours; if in Prakash, will be liberal in disposition, have plenty of wealth, be a significant speaker in the assembly, will perform many meritorious acts, be greatly strong and endowed with charming beauty; if in Gaman, will be disposed to live in foreign places, be miserable, indolent, bereft of intelligence and wealth, be distressed, due to fear and will be short-tempered; if in Agaman, will be interested in others’ wives, be devoid of his own men, be interested in movements and skilful in doing evil deeds, be dirty, ill-disposed and will be a talebearer; if in Sabh, will be disposed to help others, be always endowed with wealth and gems, be virtuous, endowed with lands, new houses and robes, be very strong, very affectionate to his friends and very kindly disposed; if in Agam, will be distressed, due to enemies, fickle-minded, evil-minded, emaciated, devoid of virtuous acts and intoxicated with pride; if in Bhojan, will experience pains in joints, will lose money on account of others’ females, will have strength, declining off and on, be untruthful, will incur head-aches, eat remnant food and will take to bad ways; if in Nritya Lips, will be honoured by the learned, be a scholar, will have knowledge of poetry etc. and will be adored by kings on the earth; if is Kautuk, will always be happy, will be endowed with Vedic Knowledge and will perform Yagyas, will move amidst kings, have fear from enemies, will be charming-faced and be endowed with knowledge of poetry; if in Nidr, will have a strong tendency towards being drowsy, will live in foreign (distant) places, will incur harm to his wife and will face financial destruction. Sūrya in Upavesan will make one an artisan, black in complexion, devoid of learning and miserable. One will serve others. In Netrapani there will be all kinds of happiness, if Sūrya is in Putr, Dharm, Karm, or Yuvati. In other Bhavas Netrapani of Sūrya will give eye diseases and enmity with all. If Sūrya is in Prakash, the native will be meritorious, religious and liberal, will enjoy pleasures, be equal to a prince and will enjoy the status of Kuber, the God of wealth. However, the Prakash of Sūrya, placed in Yuvati, or Putr will cause loss of the first child and will produce many litigations. If Sūrya is in Gaman, the native will incur disease of the feet and will be very mean. If in Agaman, Sūrya in Vyaya, or in Yuvati will destroy progeny and will give very limited wealth. If in Agam, Sūrya will give many miseries, an ugly appearance and foolishness. However, he will give wealth. Sūrya in Bhojan in Dharm will cause many hindrances to spiritual and religious undertakings. In other Bhavas Sūrya in Bhojan will cause head and ear diseases, apart from joint pains. Though Maharishi Parashar states, that the native with Sūrya in Kautuk Avastha will have fear from enemies, Bal Bhadr exempts such evil effect for the Ari Bhava position. Sūrya in Kautuk in other Bhavas will give a number of daughters, two wives, itch, excellence, liberality etc. If Sūrya is in Nidr, the native will be predisposed to incur piles and elephantiasis, will experience a lack of peace and he will be liable to lose his first child.
52-63. Effects of Candr’s Avasthas. If Candr is in Sayan, the native will be honourable, sluggish, given to sexual lust and he will face financial destruction; if in Upavesan, will be troubled by diseases, be dull-witted, not endowed with mentionable wealth, will be hard-hearted, will do unworthy acts and will steal others’ wealth; if in Netrapani, will be troubled by great diseases (long lasting in nature), be very garrulous, wicked and will indulge in bad deeds. Should Candr be in Prakash, the native will be famous in the world, will have his virtues exposed through royal patronage, will be surrounded by horses, elephants, females and ornaments, will visit shrines. If Candr is in Gaman with decreasing rays, the native will be sinful, cruel and always troubled by afflictions of sight. If Candr is in Gaman with increasing rays, the native will be distressed, due to fear. If Candr is in Agaman, the native will be honourable, will suffer diseases of the feet, will secretly indulge in sinful acts, will be poor and devoid of intelligence and happiness; if in Sabh, will be eminent among men, honoured by kings and kings of kings, will be very beautiful, will subdue the passion of women and will be skilful in sexual acts, will be virtuous; if in Agam, will be garrulous and virtuous and, if the said Candr is of dark fortnight, the native will have two wives, he will be sick, highly wicked and violent; if in Bhojan, will be endowed with honour, conveyances, attendants, social status, wife and daughters, provided Candr is Full ‘Purna’; if in Bhojan and is of dark fortnight, auspicious effects will fail to come; if in Nritya Lips and is endowed with (fortnightly) strength, will be strong, will have knowledge of songs and will be a critic of beauty of things; if in Nritya Lips and of dark fortnight, i.e. not endowed with strength, the person will be sinful; if in Kautuk, the native will attain kingship, lordship over wealth and skill in sexual acts and in sporting with harlots. Should waxing Candr, being yuti with Guru, be in Nidr, the native will be quite eminent. If waxing Candr is in Nidr, but devoid of Guru’s Yuti, the native will lose his wealth on account of females and female jackals will be crying around his abode (as though it were a cemetery).
64 75. Effects of the Avasthas of Mangal. If Mangal is in Sayan, the native will be troubled by wounds, itch and ulcer. If Mangal is placed in Upavesan, the native will be strong, sinful, untruthful, eminent, wealthy and bereft of virtues. If Mangal is placed in Lagn and happens to be in Netrapani, there will be penury; if placed in other Bhavas, Netrapani will confer rulership of a city. Should Mangal be in Prakash, the native will shine with virtues and will be honoured by the king. Mangal in Prakash in Putr will cause loss of children and of wife. If Mangal is in Prakash in Putr and happens to be there with Rahu, a severe (positional) fall will descend on the native. Should Mangal be in Gaman, the native will be always roaming, will have fear of multiple ulcers, will incur misunderstandings with females, will be afflicted by boils, itches etc. and will incur financial decline. If Mangal happens to be in Agaman Avastha, the native will be virtuous, endowed with precious gems, will adore a sharp sword, will walk with the gait of an elephant, will destroy his enemies and will remove the miseries of his people. If Mangal is placed in Sabh and happens to be in exaltation, the native will be skilful in conducting wars, will hold the flag of righteousness aloft and will be wealthy; if Mangal happens to be in Sabh in Putr, or Dharm, the native will be bereft of learning; if Mangal is in Sabh in Vyaya, childlessness and no wife and no friends will result; if Mangal is in other Bhavas in Sabh, the native will be a scholar in a king’s court (poet laureate), be very wealthy, honourable and charitable. If Mangal is in Agam, the native will be devoid of virtues and good deeds, will be distressed by diseases, will acquire diseases of the root of the ears (‘Karan Mularogam’ & ‘Padamulam Urumulam’ etc.) and severe gout pains, will be timid and will befriend evil lot. If Mangal is with strength, while in Bhojan Avastha, the native will eat sweet-food; if devoid of strength, will indulge in base acts and be dishonourable. If Mangal is in Nritya Lips, the native will earn wealth through the king and will be endowed with fullness of gold, diamonds and corals in his house; if in Kautuk, will be curious in disposition and will be endowed with friends and sons; if in Kautuk and simultaneously exalted, will be honoured by the king and the virtuous and will be virtuous himself; if in Nidr, will be short-tempered, devoid of intelligence and wealth, will be wicked, fallen from virtuous path and troubled by diseases. Should Mangal be in Upavesan in Lagn, the native will be extremely sinful and he will incur several diseases, will be indigent and not peaceful. If Upavesan occurs for Mangal in Dharm, the native will lose his whole wealth apart from his wife and progeny. Mangal in Netrapani in Lagn will give poverty and will destroy the native’s wife and progeny; if Mangal is in Netrapani in other Bhavas, this confers on the native all kinds of wealth and happiness from wife and children. The Dhan, or Yuvati position of Mangal in Netrapani will cause fear from lions and snakes apart from giving earnings from lands. Furthermore the native’s wife will predecease him. Should Mangal be in Prakash in Putr, or in Yuvati, the native will lose his wife and all children. If Mangal is placed in Putr in Prakash and is yuti with Śani, the native will kill cows. Should Mangal be in Gaman in Lagn, the native will be active in his assignments, will incur diseases of the joints, burning pains in the eyes and will obtain dental afflictions and the like, he will have fear from dogs and will adore the guise of a female. In other Bhavas Mangal in Gaman will bring royal favours, leadership and luxuries of life. Mangal in Agaman will cause piles and diseases of the rectum. If Mangal is in Bhojan, or in Sayan in Putr, or in Randhr, there will be untimely death for the native. In other Bhavas Bhojan of Mangal will confer wealth. Should Mangal be in Nritya Lips and happens to be in Lagn, Dhan, Yuvati, or Karm, the native will receive all kinds of happiness; there will be miseries in abundance, if Mangal is in Nritya Lips and placed in Randhr, or Dharm, apart from incurring untimely death. In other Bhavas Nritya Lips of Mangal will make the native akin to Kuber. Mangal in Yuvati, or in Dharm in Kautuk will give several diseases and death of the first child and wife. In other Bhavas Kautuk will confer scholarship, various kinds of wealth, two wives and more female children. In Nidr Mangal in Lagn, Dhan, Sahaj, Dharm, Karm, or Labh will give scholarship, foolishness and poverty. Putr, or Yuvati placement of Mangal in Nidr will give many miseries and many male children. Should Rahu join Mangal in Nidr in any Bhava, the native will have many wives, be miserable and will suffer from some diseases on the surface of the feet.
76-86. Effects of Budh’s Avasthas. Should Budh in Sayan be in Lagn, the native will be lame and will have reddish eyes (like the black bee); if Budh is in Sayan in other Bhavas, the native will be addicted to licentious (disregarding certain rules) pleasures and be wicked. If Budh is in Upavesan in Lagn, the native will possess (the seven principle) virtues; if Budh in Upavesan is in Lagn, receiving a Drishti from a malefic, or Drishtis from malefics, or is yuti with malefics, penury will result; if Budh in Upavesan is in Lagn, receiving a Drishti from a benefic, or Drishtis from benefics, or is yuti with benefics, financial happiness will follow. If Budh is in Netrapani, the native will be devoid of learning, wisdom, well wishers and satisfaction, but he will be honourable; if Budh is in Putr in Netrapani, the subject will be bereft of happiness from wife and sons, will be endowed with (more) female children and will gain abundant finance through royal patronage. If Budh is in Prakash, the native will be charitable, merciful and meritorious, he will cross the boundaries of ocean in respect of many branches of learning, he will be endowed with the great faculty of discrimination and will destroy evil people; if in Gaman, will visit the courts of kings on many occasions and Goddess Lakshmi will dwell in his abode; if in Agaman, the same effects, due to his being in Gaman, will fructify; if in Sabh and happens to be in exaltation, will be affluent and meritorious at all times, will be equal to Kuber, or will be a king, or a minister, will be devoted to Lord Vishnu and Lord Shiva, will be virtuous and will attain full enlightenment. Should Budh be in Agam, the native will serve base men and will gain wealth thereby, will have two sons and one fame bringing daughter. If Budh is in Bhojan, the native will face financial losses through litigations, will physically lose on account of fear from the king, will be fickle-minded and will be bereft of physical and conjugal felicity; if in Nritya Lips, will be endowed with honour, conveyances, corals (gems etc.), sons, friends, prowess and recognition in assembly, due to his scholarship; if Budh in Nritya Lips Avastha is in a malefic’s Rashi, the native will be addicted to prostitutes and will long for licentious pleasures. If Budh is in Kautuk in Lagn, the native will be skilful in music; if Budh is in Yuvati, or Randhr with Kautuk, the native will be addicted to courtezans; if Budh in Kautuk is placed in Dharm, the native will be meritorious and attain heavens after death. If Budh is in Nidr, the native will not enjoy comfortable sleep, will be afflicted by neck, or neck joint ‘Samadhi’ diseases, will be devoid of co-born, afflicted by miseries galore, will enter into litigations with his own men and will lose wealth and honour.
87-98. Effects of Guru’s Avasthas. If Guru is in Sayan, the native will be strong, but will speak in whispers, he will be very tawny in complexion, will have prominent cheeks and will have fear from enemies; if in Upavesan, will be garrulous and very proud, will be troubled by the king and enemies and will have ulcers on the feet shanks, face and hands; if in Netrapani, will be afflicted by diseases, be devoid of wealth, fond of music and dances, libidinous, tawny in complexion and will be attached to people of other castes; if in Prakash, will enjoy virtues, will be happy, splendourous and will visit holy places, devoted to Lord Krishna; if Guru in Prakash is exalted, will attain greatness among men and will be equal to Kuber; if in Gaman, will be adventurous, happy on account of friends, scholarly and endowed with Vedic learning and with various kinds of wealth; if in Agaman, serving force, excellent women and the goddess of wealth will never leave the native’s abode; if in Sabh, will attain comparability with Guru (God of speech) in the matter of speech, will be endowed with superior corals, rubies and wealth, will be rich with elephants, horses and chariots and will be supremely learned; if in Agam, will be endowed with various conveyances, honours, retinue (many persons will take good care of him), children, wife, friends and learning, will be equal to a king, extremely noble, fond of literature and will take to the path of the virtuous; if in Bhojan, will always beget excellent food and horses, elephants and chariots, while Lakshmi, the Goddess of Wealth, will never leave his house; if in Nritya Lips, will receive royal honours, be wealthy, endowed with knowledge of moral law ‘Dharma’ and Tantra, will be supreme among the learned and be a great grammarian; if in Kautuk, will be curious in disposition, very rich, will shine, like Sūrya in his circles, be exceedingly kind, happy, honoured by the kings, endowed with sons, wealth and just disposition, will be very strong and he will be a scholar in the king’s court; if in Nidr, will be foolish in all his undertakings, will suffer irredeemable penury and will be devoid of righteous acts.
99-110. Effects of Śukr’s Avasthas. If Śukr is in Sayan, the native, although strong, will incur dental disease, he will be very short-tempered, bereft of wealth, will seek union with courtezans and be licentious; if in Upavesan, will be endowed with a multitude of nine gems (‘Navamin Vraja’) and golden ornaments, be ever happy, will destroy enemies and will be honoured by the king, will have highly increased honours; if in Netrapani in Lagn, Yuvati, or Karm, there will be loss of wealth on account of afflictions of the sense of sight (heavy medical expenses, due to severe eye diseases); if Netrapani occurs, when Śukr is in other Bhavas, the native will own large houses. Should Śukr be in Prakash in its own Rashi, in its exaltation Rashi, or in a friendly Rashi, the native will sport, like a lofty elephant, will be equal to a king and be skilful in poetry and music. If Śukr is in Gaman, the native will not have a long-living mother, will lament over separation from his own people and will have fear from enemies; if in Agaman, will command abundant wealth, will undertake to visit superior shrines, will be ever enthusiastic and will contract diseases of the hand and foot; if in Sabh, will earn eminence in the king’s court, will be very virtuous, will destroy enemies, be equal to Kuber in wealth, will be charitable, will ride on horses and will be excellent among men; if in Agam, there will be no advent of wealth, but there will be troubles from enemies, separation from children and relatives, diseases and lack of pleasures from the wife. Should Śukr be in Bhojan, the native will be distressed, due to hunger, diseases and many kinds of fear from enemies; if Śukr is in Kanya in Bhojan, the native will be very rich and will be honoured by scholars. If Śukr is in Nritya Lips, the native will be skilful in literature and intelligent, will play musical instruments, like lute, tabla etc., be meritorious and very affluent; if in Kautuk, will be equal to Lord Indra, will attain greatness in the assembly, be learned and will have Lakshmi always dwelling in his abode; if in Nidr, will be interested in serving others, will blame others, be heroic, garrulous and will be wandering all over the earth.
111-122. Effects of Śani’s Avasthas. If Śani is in Sayan, the native will be troubled by hunger and thirst, will incur diseases in boyhood and later on he will become wealthy; if in Upavesan, will be troubled greatly by enemies, will contract dangers, will have ulcers all over the body, will be self-respected and will be punished by the king; if in Netrapani, will be endowed with a charming female, wealth, royal favour and friends, will have knowledge of many arts and will be an eloquent speaker; if in Prakash, will be very virtuous, very wealthy, intelligent, sportive, splendourous, merciful and devoted to Lord Shiva; if in Gaman, will be very rich and endowed with sons, will grab enemy’s lands and will be a scholar at royal court; if in Agaman, will be akin to a donkey (foolish) and bereft of happiness from wife and children, will always roam pitiably without anybody’s patronage; if in Sabh, the native will have surprising possessions of abundant precious stones and gold, will be endowed with great judicial (political) knowledge and will be extremely brilliant; if in Agam, will incur diseases and will not be skilful in earning royal patronage; if in Bhojan, will enjoy tastes of food, will be weak-sighted and will be fickle-minded, due to mental delusion; if in Nritya Lips, will be righteous, extremely opulent, honoured by the king and brave, heroic in the field of war; if in Kautuk, will be endowed with lands and wealth, will be happy, endowed with pleasures through charming females and learned in poetry, arts etc.; if in Nidr, will be rich, endowed with charming virtues and valorous, will destroy even fierce enemies and will be skilful in seeking pleasures through harlots.
123-134. Effects of Rahu’s Avasthas. If Rahu is in Sayan, the native will experience miseries in abundance, but, if Rahu in Sayan is placed in Vrishabh, Mithun, Kanya, or Mesh, the native will be endowed with wealth and grains. If Rahu is in Upavesan, the native will be distressed, due to ulcers, will be endowed with royal association, be highly honourable and ever devoid of financial happiness; if in Netrapani, will be troubled by eye diseases, will have fear from wicked people, snakes and thieves and will incur financial decline; if in Prakash, will acquire a high position, will perform auspicious acts and will obtain elevation of his financial state, will be highly virtuous, a chief in the king’s court, charming, like freshly formed clouds (that will cause soon rain) and will be very prosperous in foreign places; if in Gaman, will be endowed with numerous children, be scholarly, wealthy, charitable and honoured by the king; if in Agaman, will be very irritable, bereft of intelligence and wealth, crooked, miserly and libidinous; if in Sabh, will be scholarly, miserly and endowed with many virtues, wealth and happiness; if in Agam, will be always mentally distressed, will have fear from enemies and litigations with enemies, be bereft of his own men, will face financial destruction and will be crafty and emaciated; if in Bhojan, will be distressed without food and dull-witted, will not be bold in his acts and will be bereft of conjugal and progenic happiness; if in Nritya Lips, will contract a serious disease, which seems difficult to subdue, will have afflicted eyes and will have fear from enemies, will decline financially and righteously; if in Kautuk, will be devoid of a position (place), be interested in others’ females and will steal others’ wealth; if in Nidr, will be a repository of virtues, will be endowed with wife and children, be bold, proud and very affluent.
135-146. Effects of Ketu’s Avasthas. If Ketu is in Sayan in Mesh, Vrishabh, Mithun, or Kanya, there will be plenty of wealth; if Ketu is in Sayan in other Rashis, increased diseases will follow. If Ketu is in Upavesan, the native will suffer from ulcers and will have fear from enemies, windy diseases, snakes and thieves. Should Ketu be in Netrapani, the native will contract eye diseases and will have fear from wicked people, snakes, enemies and people of royal family. If Ketu is in Prakash, the native will be wealthy and righteous, will live in foreign places, be enthusiastic and genuine and will serve the king; if in Gaman, will be endowed with many sons and abundant wealth, be scholarly, virtuous, charitable and excellent among men; if in Agaman, will incur many diseases, will face loss of wealth, will hurt (others) with his teeth (‘Danta Ghatin’), be a tale bearer and will blame others; if in Sabh, will be garrulous, very proud, miserly, licentious and skilful in evil branches of learning; if in Agam, will be a notorious sinner, will enter into litigations with his relatives, will be wicked and troubled by diseases and enemies; if in Bhojan, will always be distressed with hunger, penury and diseases and will roam all over the earth; if in Nritya Lips, will be distressed, due to diseases, will have a floral mark on the eye (white of the pupil), will be impertinent and wicked and will plan evils; if in Kautuk, will seek union with dancing females (prostitutes), will suffer positional displacement, will take to evil paths and will roam all over; if in Nidr, will be endowed with wealth and corns, will be virtuous and will spend his time sportively.
147. General Effects (up to Sloka 155). O Brahmin, if a benefic Grah is in Sayan, there will be benefic effects at all times, according to the learned.
148. If a malefic is in Bhojan, everything will be destroyed and there is no need of a second thought.
149. Should a malefic in Yuvati be in Nidr, auspicious effects will follow, provided, that there is no Drishti from another malefic.
150. Declare without a second thought auspicious effects, following the location of a malefic in Putr Bhava, but only with Nidr, or in Sayan.
151. Untimely death, due to royal wrath, will come to pass, if there is a malefic in Randhr Bhava in Nidr, or in Sayan.
152. If in the case of a malefic in Randhr Bhava in Nidr, or Sayan there happens to be a benefic Drishti, or the Yuti of a benefic, (untimely) death will be in the river Ganges, i.e. Gangetic belt, shrines etc.
153. If there is a malefic in Karm in Sayan, or Bhojan, the native will face many miseries on account of his own deeds.
154. O excellent of the Brahmins, doubtlessly a Raj Yog will come to pass, if Candr is in Karm in Kautuk, or Prakash.
155. Thus the good and bad effects should be guessed, assessing the strength and weakness of the Grahas, concerning all the Bhavas.

Durga Sapta Shloki:

Why to read Durga Sapta Shloki:

This Sapta Shloki Durga Stotra is in Sanskrit and was recited to Bhagwan Shiva by Durga Mata herself. The Durga Saptashloki Stotram,  is an alternate prayer for Durga Saptashati or Chandi Path stotram which is revered as the most important text during Navratri Durga Puja.

One day Lord Shiva asked Durga to tell him what his devotees should do to achieve success in their endeavor easily and without any troubles?
Durga Mata gave him the secret of the Durga Sapta Shloki saying that  by  reciting  these 7 slokas with faith, devotion and concentration they will receive all her blessings and will be successful in their every endeavor. Besides they will receive wealth, health, good memory, knowledge, success, good family life and victory. All their troubles, fear, sorrow and poverty will be removed from their life.

Durga Sapta Shloki
Gnaninamapi chetamsi devi bhagawatee sadaa
Baladaa krushya mohaya mahamayaa prayachchathi ||1||

Durgesmrita harasi mathi mashesha jantho
Swasthai smrita mathi matheeva shubhaam dadasi
Daridrya dukha bhaya harini kathwadanya
Sarvopakara karanaya sadarthra chittha ||2||

Sarva mangala mangalye shive sarvartha sadhike
Saranye thriyambake gauri narayani namosthuthe ||3||

Saranagatha deenartha paritrana parayane
Sarvasyarti hare devi narayani namosthuthe ||4||

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Sarvaswarupe sarveshe sarva shakti samanvithe
Bhaye bhyasthrahi no devi durgedevi namosthuthe ||5||

Rogaana seshana pahamsi tushta rushta thu kaamaan sakalana bheeshtan
Thwama shrithanam navipanna raanaam thwama shrithahya shrayatham prayanthi ||6||

Sarvabhadaa prashamanam thrailokyasya akhileshwari
Evameva thwaya karyamasmath vairi vinashanam ||7||