Hari Stuti is all about Praising Glories of Lord Sri Hari, The Creator and Protector of the whole Universe. Many Saints and noble souls attained Liberation in this life by offering supreme love and devotion at lotus of feet of Sri Hari and Guru. Let's offer our supreme love and gratitude to Sri Hari. This blog is a collection of various devotional lyrics collected authored by Saints from different parts of India. Offering my humble gratitude to all the Saints for this Lyrics full of Chaitanya.
Tuka mhane man pavoni vishranti
Trividha nasati taap kshane 4
Lyrics: Sant Tukaram Maharaj
🌸 English Meaning:
The saints have shared a simple secret—take the cymbals and the dindi in your hands, and dance with devotion.
Set aside the rigid pursuit of deep meditation; immerse yourself in this kirtan, where the nectar of the Divine flows.
As each step of devotion rises higher, a rare inner nourishment unfolds—faith, fortune, and strength anchored in bhakti.
In the mind of a devotee of Hari, doubt cannot arise, for liberation itself stands ready as their humble servant.
Tukaram says that once the mind finds true rest, all three kinds of suffering vanish in an instant.
🪔 Reflection:
Sant Tukaram gently reminds us that the spiritual path does not always demand severity; sometimes it asks for a joyful heart, clapping cymbals and singing the name of Hari. Coming from the Varkari tradition—where devotion is lived in song, movement, and collective surrender—his words celebrate the accessibility of grace. Kirtan becomes a living meditation where ego dissolves into rhythm, and the seeker meets the Divine through simple joy. When faith deepens, doubt loses its footing, and even liberation feels natural. This bhajan invites us to wonder: can devotion lighten the heaviness of our days? And what happens when the mind allows itself to rest at the feet of the Lord, even for a moment? Tukaram assures that in such moments, sorrow melts and peace rises like a quiet dawn.
भजले रामनाम सुखधाम तेरा पूरण हो सब काम ॥
काशी जावे मथुरा जावे तीरथ फिरे तमाम
जाय हिमाचल करे तपस्या नहि पावे विश्राम ॥ 1 ||
जटा रखाये भस्म रमाये जंगल किया मुकाम
सतगुरु की संगत नहि कीनी मिले न आत्माराम || 2 || संतसमागम करे निरंतर जग से हो उपराम
ब्रम्हानंद परम पद पावे होवे मन निष्काम ॥ 3 ||
गीत: स्वामी ब्रह्मानंद
🔤 English Transliteration:
Bhajale Ramnaam sukhadham tera pooran ho sab kaam
Kashi jave Mathura jave teerath phire tamam
Jay Himachal kare tapasiya nahi pave vishram || 1 ||
Jata rakhaye bhasma ramaye jangal kiya mukaam
Satguru ki sangat nahi kini mile na Atmaram || 2 || Sant samagam kare nirantar jag se ho uparam
Brahmanand param pad pave hove man nishkam || 3 ||
Lyrics: Swami Brahmanand
🌸 English Meaning:
Chant the sacred name of Rama, the home of bliss, and may all your tasks find fulfillment.
One may roam to Kashi or Mathura, wander across holy places, or climb the Himalayas for penance, yet true rest remains elusive.
You may grow matted hair, smear the body with ash, and live in forests, but without the company of a true Guru, the light of the Self does not awaken.
Live in the company of saints and rise above worldly concerns.
Only then does one attain the supreme state of Brahmananda, where the mind becomes pure and desireless.
🪔 Reflection:
Swami Brahmanand brings Sri Ram forward not as a distant deity but as the living refuge of the seeker’s heart. His opening line is a gentle but powerful reminder that chanting the name of Ram is itself the greatest pilgrimage. In a world full of movement—Kashi, Mathura, Himalayas, forests—the saint redirects us to the one journey that never fails: turning toward the Lord whose name is peace itself. The bhajan pushes us to notice how often we rely on outward effort while forgetting the sweetness of simply remembering Ram. When the mind leans on His name, the restlessness born from rituals and wanderings dissolves, and a subtle contentment begins to grow.
The saint also makes a quiet yet piercing point: without the Guru’s grace and without the touch of Lord Ram’s remembrance, even disciplined practices remain incomplete. The divine presence within us reveals itself when we surrender to the name that has carried millions across the ocean of life. This raises a tender question for any seeker: when difficulties rise, where does your mind rest—on your efforts or on the name of Ram that softens every struggle? Returning to His name transforms daily life into a sacred path, where each breath becomes a quiet invitation to dwell in His love.
Namo Venkatesa Namo Thirumalesa
Namo Venkatesa Namo Thirumalesa
Mahanandamaye O Maha Deva Devaa
Mahanandamaye O Maha Deva Devaa
Namo Venkatesa Namo Thirumalesa
Namo Venkatesa Namo Thirumalesa
Namo Namo Thirumalesa
Salutations to Venkatesha, Salutations to the Lord of Tirumala.
I bow to you, I bow to you, O Lord.
You are the embodiment of Great Bliss, O God of Gods.
We offer our vows and offerings to you, please fulfill our wishes.
Protect the devotees who come seeking salvation (Mukti).
Please turn this earth, which is akin to hell (Naraka), into heaven (Swarga).
Teach the ultimate truth (Paramardhamu) to all humans who come to seek you.
🪔 Reflection
This classic devotional piece, immortalized by the golden voice of Sarvashri Ghantasala Venkateswara Rao, is a heartfelt plea to Lord Venkateshwara, the deity of Tirumala. The lyricist, Goturi, beautifully captures the deep Saranagati (surrender) practiced by countless devotees who trek to the seven sacred hills.
The central spiritual theme highlighted here is the offering of 'Mudupulu' (vows or monetary offerings) not just for material gain, but as a symbolic exchange for 'Mukti' and ultimate spiritual guidance. The most poignant lines contrast the harsh reality of earthly existence—described as 'Naraka Tulyamav' (equal to hell)—with the transformative power of divine grace. The devotee prays for the Lord to make this troubled earth into a 'Swargamu' (heaven), not just for the individual, but for all of humanity.
This song serves as a vital reminder that our prayers should ascend beyond transient, material wishes toward true enlightenment. It urges us to seek the 'Paramardhamu' (ultimate truth). When we encounter hardship, we must remember the transformative power of surrender. Do we consciously seek the ultimate truth, or are we content with asking only for temporary relief? May the Lord of Seven Hills guide our journey from the mundane to the sacred, teaching us how to transform our immediate surroundings into a spiritual abode.
It is not appropriate, oh friend, if the pitch is not right.
Do not play the Tamboori if the sound does not come naturally.
Without understanding the signs and nuances of sweet music,
Do not play the Tamboori in vain.
The Tamboori must blend with the sound of the Maddale (drum);
One must correct, tune, and then play the Tamboori.
It is an instrument meant for the wisdom of accomplished seekers,
A Tamboori worthy of the intelligent and wise.
This Tamboori is meant for a beautiful harmony,
It suits only the skilled experts.
In the presence of the Lord of Shishunala, reciting the ancient truths,
Play this Tamboori beautifully and perfectly.
🪔 Reflection
In the rich tapestry of Kannada mysticism, Sant Shishunala Sharif stands tall as the "Kabir of Karnataka." In this profound Tattva Pada (philosophical song), the Saint uses the Tamboori (a string instrument) as a powerful metaphor for the human body and our spiritual life. Just as a musical instrument creates only noise if it is out of tune, our lives remain chaotic if we lack spiritual discipline and self-awareness.
Sharif Saheb reminds us that living is an art. To play the "music of life," one must first tune the instrument—correcting our flaws ("Tiddi") and aligning our actions with the divine rhythm ("Taala"). He warns against living in vain ("Baride barisadiru"), urging us to become "Siddha Sadhakas"—seekers who have mastered the art of inner balance. The song suggests that this body is a divine gift created by the Creator ("Baalaksha"), and it shouldn't be wasted by those who are "Taalagedi" (rhythm-less or undisciplined).
This song invites us to pause and inspect our inner state. Are we merely making noise, or are we creating harmony? How often do we act without understanding the deeper "nuances" of the situation?
As you listen to the powerful rendition by C. Ashwath, ask yourself: Are the strings of my life tuned to the divine frequency today? Am I contributing to the melody of the world, or just the noise? May we all learn to play our instruments with grace, creating a symphony of peace and wisdom.
1. O Lord, what discord has arisen between You and me, that You show me mountains of sorrow? Why these endless trials?
2. You bind Your devotees tightly in the grip of destiny. What intention lies behind this, O Lord? What has entered Your mind?
3. We placed our full hope in You, O God, yet the dark clouds of hardship have gathered around us without warning.
4. Namdev prays, “Lord, have compassion on me. And if You will not, then take my life—end this suffering once and for all.”
🪔 Reflection:
Sant Namdev’s verses travel straight into the aching corners of the human heart. His poetry carries the raw honesty of a devotee who refuses to hide pain behind polite prayers. Instead, he brings his wounds to the Divine with the courage of true bhakti. Namdev lived in the 13th–14th century, during a period marked by social rigidity and spiritual longing; his abhangas often speak of struggle, surrender, and an unbreakable bond with Vithoba. In this song he stands before God, questioning, pleading, demanding compassion. Yet beneath his anguish lies a deeper truth: a devotee cries only before the One he trusts completely. Where else can a heart place its despair except at the feet of the beloved Lord? This song invites you to examine your own burdens. When sorrow rises like a mountain, do you close yourself off, or do you allow your heart to speak honestly? How might surrender relieve the weight you carry? Namdev reminds us that divine love listens even to our darkest cries and slowly turns them into strength.
तुझा देव्हारा मांडिला हो करी कृपा ।
चौक आसनीं कळस ठेविला हो करी कृपा ।
प्रेम चांदवा वर दिधला हो करी कृपा ।
ज्ञान गादी दिली बैसावया हो करी क्रृपा ।
वरी बैसविली आदिमाया हो करी कृपा ।
काम क्रोध मदमत्सर दंभ अहंकार ।
त्याचे बळ फार ।
सर्व सुख देई सर्व सुख देई ॥२॥
शुक सनकादिक गोंधळी हो करी कृपा ।
नाचताती प्रेम कल्लोळीहो करी कृपा ।
उदे उदे शब्द आरोळी हो करी कृपा ।
पुढें पुंडलिक दिवटा हो करी कृपा ।
त्याने मार्ग दाविला निटा हो करी कृपा ।
आई दाविली मूळपीठा हो करी कृपा ।
बापरखुमादेवीवरु ।
सुख सागरु ।
त्याला नमस्कारु ।
सर्व सुख देई सर्व सुख देई ॥३||
Lyrics: संत ज्ञानेश्वर महाराज
🔤 English Transliteration
Tu vitevari sakhaye bai ho kari krupa
Majhe man lago tujhya payi ho kari krupa
Tu savale sundari ho kari krupa
Lavanya manohari ho kari krupa
Nijabhakta karuna kari ho kari krupa ||1||
Pandharpurin rahili
Dola pahili
Santen dekhili
Varuni Vithai varuni Vithai
Satchidananda Ambabai ho kari krupa
Ujalkul dipa
Bodh kari sopa
Yeuni lavlahi yeuni lavlahi ||Dhru||
Tujha devhara mandila ho kari krupa
Chauk aasnin kalas thevila ho kari krupa
Prem chandava var didhla ho kari krupa
Jnana gadi dili baisavaya ho kari krupa
Vari baisavili Adimaya ho kari krupa
Kam krodh madmatsar dambh ahankar
Tyache bal far
Sarv sukh dei sarv sukh dei ||2||
Shuk Sanakadik gondhali ho kari krupa
Nachatati prem kalloli ho kari krupa
Ude ude shabd arolli ho kari krupa
Pude Pundalik divata ho kari krupa
Tyane marg davila nita ho kari krupa
Ai davili mulapitha ho kari krupa
Bap Rakhuma Devi varu
Sukh sagaru
Tyala namaskaru
Sarv sukh dei sarv sukh dei ||3||
Lyrics: Sant Jnaneshwar Maharaj
🌸 English Meaning
O friend on the brick, shower your grace.
Let my mind rest at your feet.
You are the dark-hued beauty, the charming form adored by all.
Bless your true devotees with compassion. ||1||
She dwells in Pandharpur.
She is seen by the eyes, met through the saints.
The divine Mother Vithai, embodiment of bliss.
She lights the pure lamp of wisdom and makes the path easy,
arriving with tender affection. ||Chorus||
Your shrine is prepared; the sacred seat is adorned.
A canopy of love is offered above you.
The throne of knowledge is set for you to sit.
Primordial Mother is seated above all.
Lust, anger, pride, jealousy, and ego—
their power is strong,
yet you bestow all joy and remove all sorrow. ||2||
Shuka, Sanaka, and great sages rejoice like Gondhalis in divine frenzy.
They dance in waves of love and devotion.
The rising chant echoes in all directions.
Ahead stands Pundalik as a guiding lamp,
showing the true path.
Mother reveals the ancient seat,
Father Rakhumadevi is the ocean of bliss.
We bow to them, for they grant all happiness. ||3||
🪔 Reflection
The bhajan moves like a gentle pilgrimage through the emotional world of a devotee approaching Vithai—the loving Mother of Pandharpur. Sant Jnaneshwar Maharaj often depicted the Divine not as a distant power, but as a tender presence one could speak to, serve, and approach with the simplicity of a child. This song carries that same spirit. The seeker prays for grace, not out of fear but out of longing: a longing to steady the mind at the Lord’s feet and to rise above the storm of inner enemies like anger and pride. The imagery of saints, sages, lamps, and Pundalik reminds us that devotion is not an isolated act but part of an ancient, living tradition. What part of your inner world seeks that same grace? How does the idea of a guiding divine presence shape your own journey? In the end, the song invites us to rest in a love that is both timeless and deeply personal, a quiet doorway to peace.
Gondhal refers to a traditional Marathi folk art form involving singing and dancing. The song carries an unmistakable fragrance of Gondhal, the dynamic folk ritual of Maharashtra. Gondhal is a blend of music, dance, storytelling, and invocation, performed with pounding drums and energetic chants that bring divine presence to life through sheer rhythm. When Jnaneshwar invokes sages dancing like Gondhalis, he brings the earthiness of this tradition right into the heart of the bhajan. That imagery shows devotion not as a quiet, inward whisper but as an ecstatic celebration where body, mind, and spirit participate together. In Gondhal, wisdom doesn’t sit still—it dances. This energy expands the bhajan’s meaning, reminding us that spiritual experience can be just as vibrant and alive as a ritual performed under a star-lit village sky.
I beheld the mighty, resplendent Narasimha—
Like a fierce fire, roaring amidst the gathered hosts. || Pa ||
With a thunderous sound, He tore the pillar apart,
Flashes of lightning leapt as His roar filled the skies.
The assembly trembled in fear as He seized Hiranyakashipu,
Crushed him down, and struck his chest with divine fury. || 1 ||
Tearing open his heart, He ripped the demon apart,
Pulling flesh and bone with unmatched power.
Blood flowed like rivers as He placed the remains
Within His throat—His wrath as vast as creation itself. || 2 ||
The people rejoiced, the heavens rained flowers,
Instruments played in divine celebration.
The Lord, ever compassionate Kaginele Adikeshava,
Heard the child devotee’s plea—“Protect us, O Hari!” || 3 ||
🪔 Reflection:
In this electrifying bhajan by Sant Kanakadasa, devotion takes the form of awe before the boundless power of the Divine. The poet vividly recreates the moment of Narasimha’s emergence from the pillar—a cosmic event that shatters illusion, injustice, and pride. Kanakadasa’s language thunders with rhythm and divine energy: the pillar trembles, lightning splits the air, and the tyrant falls before truth incarnate. Yet within this fierce form lies compassion—the same Lord who destroys ego also listens to the child’s cry, “Sharane!”
This song invites us to reflect on the paradox of divinity: that supreme power and supreme love dwell together. Narasimha is not merely wrathful; He is the guardian of righteousness, the flame that burns away falsehood. How do we recognize this divine energy in our own lives? When faced with arrogance or injustice, can we call forth the courage of Narasimha within our hearts?
Sant Kanakadasa, a poet-saint of 16th-century Karnataka, composed with humility and universal compassion, making bhakti accessible to all. His words still resound—reminding us that the Divine not only protects but also purifies. To surrender, then, is to be transformed by both His ferocity and His grace. 🙏
Lyrics: Sant Kanakadasaru Singer: Chempi Narasimha Bhat
This bhajan is a masterpiece of devotional intensity and poetic imagery, merging the fearsome majesty of Narasimha with the tender heart of the Lord who listens to every devotee’s call. It stands as both a mythic vision and a living reminder that divine justice and compassion always walk hand in hand.
तुं माझा स्वामी मी तुझा रंक । पाहतां न दिसे वेगळिक ॥१॥
मी तूं पण जाऊं दे दूरी । एकचि घोंगडें पाघरुं हरि ॥२॥
रखुमादेविवरा विठ्ठलराया । लागेन मी पायां वेळोवेळां ॥३॥
गीत: संत ज्ञानेश्वर महाराज
🔤 English Transliteration:
Tu majha swami mi tuzha rank
Pahata na dise vegalik ||1||
Mi tun pan jau de doori
Ekachi ghongade pagharun Hari ||2||
Rakhuma Devivara Vitthalaraya
Lagen mi paya velovelam ||3||
Lyrics: Sant Jnaneshwara Maharaj
🌸 English Meaning:
You are my Lord, and I am your humble servant.
When I look deeply, I see no separation between us. ||1||
Even if the world insists on creating distance,
Let me and You share one single blanket, O Hari. ||2||
O Lord Vitthala, consort of Rakhumai,
Allow me, time and again, to bow at Your sacred feet. ||3||
🪔 Reflection:
In this intimate abhang, Sant Jnaneshwar dissolves the duality between devotee and the Divine. The saint speaks as one who has transcended the illusion of separation—“Pahata na dise vegalik,” meaning, When I truly behold, I find no difference between us. It is a declaration of unity, echoing the essence of Advaita philosophy, where the soul (ātman) and the Supreme (paramātman) are one.
The imagery of sharing a single blanket—“Ekachi ghongade pagharun Hari”—is profoundly human and yet deeply mystical. It signifies the warmth of divine companionship and surrender, where no boundary of ‘mine’ or ‘yours’ remains. In the end, Jnaneshwar’s plea to touch the Lord’s feet again and again reveals that even in oneness, humility thrives; the ego bows, and love alone remains.
How does this bhajan reflect your own spiritual journey? Can you sense the quiet joy of belonging so completely that even separation becomes impossible? Sant Jnaneshwar’s words remind us that the divine is not distant—it is the breath within us, the rhythm of love in every prayer, the unseen hand that wraps us in an eternal embrace. 🌿
1.
To the worshippers of Pranava (Om), who contemplate its form as distinguished by worldly and Vedic differences in letters and sounds, encompassing all word meanings, the meanings of all Vedas from Rig and so on, the meanings of Vishnu mantras, Purusha Sukta, Gayatri, Sri Narayana Ashtakshara mantra, the final four syllables within Vasudeva Dwadashakshara mantra, the meanings of Vyahrutis, and Matruka mantras— to those devotees of Sri Vishnu who are untouched by sins and demons, full of infinite qualities beginning with devotion to Vishnu, distinct from Rama (Lakshmi), well-known from before, the supreme entity propounded by infinite Vedas, the regulator of infinite lives, the accomplisher of God's infinite forms and works, the supreme compassionate one, ocean of forgiveness, lover of devotees, tolerant of devotees' offenses, and incarnations of Sri Mukhyaprana—
To the ignorant, seekers of knowledge, and those fit for knowledge, who are vessels of God's grace, compassionate to all worlds, who place on their heads with utmost respect the command of God sought by Brahma, Rudra, and others as priceless crown jewels, and who hold in their hearts the prayers of all gods like a necklace of garlands; out of desire to bless all good people who have descended to the karma world, thus descending themselves as creators of all true shastras, destroyers of all evil thoughts, from the beginning obtained through the eternal tradition of the true sampradaya—
To those who are vessels of supreme grace from God, always worshipped in God's presence by His command, granted boons by God, endowed with thirty-two auspicious marks, possessing all guru qualities, beyond doubt, who dispel all doubts of their devotees merely by their grace—
To those who redeem all Vaishnava mantras beginning with Pranava, who constantly chant all Vaishnava mantras, accomplished in the seven crore great mantras, who assume forms out of excessive devotion to God for His worship; in His infinite forms here and there, distinct yet non-different as per Veda, Mahabharata, and sampradaya, with all powers and special attributes, capable in separate dealings, possessing unlimited infinite power, blameless, full of infinite auspicious qualities, comprehenders of infinite qualities—
Likewise, comprehenders of all actions mentioned in Vedas; thus to the worshippers of God distinguished by infinite forms, parts, qualities, actions, classes, and states, supremely compassionate, oceans of forgiveness, lovers of devotees, tolerant of offenses, who uplift their devotees from wrong paths and establish them on the right, who appeal before God on my behalf—O supremely compassionate ocean of forgiveness, lover of devotees, tolerant of offenses, uplift this helpless, poor, orphan, surrendered one dependent on You;
To the crown jewels of all-knowers, indwelling souls of all gurus, always devoted to God, free from attachment to anything other than God, who see God everywhere always as the form of all, support of all, refuge of all, creator of all, protector of all, destroyer of all, regulator of all, prompter of all, initiator of all, withdrawer of all, appropriately giver of knowledge, ignorance, bondage, liberation, bestower of all existence, denoted by all words, cause of all word usage, supremely full of all qualities beyond, far from all defects, inconceivable, supreme, lord of all, totally distinct, free from internal differences, and so on, seers of God—
To those free from all defects like pride, removers of all mental defects like jealousy and envy, constantly directly perceiving all forms of God united with Rama, thus dissolved in all bonds of Prakriti, thus rooted out of all adversities, thus removers of all adversities for devotees, worshippers of Pranava, our gurus beginning with us, indwelling in the feet of Sri Ananda Teertha—
The indweller Aniruddha-Pradyumna-Sankarshana-Vasudeva-like beloved of Sri Madhva, Sri Lakshmi-Vedavyasa-like, situated in the egg, infinite forms with parts, qualities, actions, classes, states distinguished, united with Rama, Sri Padmanabha reclining on Shesha in milk ocean, fundamental infinite infinite-form, many-purposed beginning with being worshipped by four-faced Brahma as main life-breath—
2.
Likewise, fundamental Aniruddha as Shanti-pati for the purpose of protecting all worlds; fundamental Pradyumna as Kriti-pati for creating all worlds; fundamental Sankarshana as Jaya-pati for destroying all worlds; and knowing their own complete suitability, of supreme grace-giving nature, prompted by God, taught by gurus like four-faced as their own forms, through worship of suitable God-forms and qualities, born of vision and enjoyment of special God-forms suitable to themselves, destroyed of all karmas characterized by sanchita and prarabdha adversities, complete in all means according to their suitability, in previous kalpa with Brahma abandoning symbols in bath in Viraja river, and at pralaya time residing in God's belly with remaining desired and all prarabdha karmas destroyed—
Bodies of mere bliss, without experience of that, constantly meditating on special God-forms suitable to themselves, at creation time emerging from God's belly by His command, taking darshan of Sri Shweta Dwipa as occasion, by self-will cloud covering Pradhana, for the purpose of granting liberation characterized by manifestation of bliss suitable to themselves, Maya-pati Sri Vasudeva-like—
Lakshmi-like, situated in deluge ocean, Sri reclining on banyan leaf, belly of all worlds, unlimited liberated, upper part of navel region called belly place, three-fold all-worldly, entire darkness fallen in lower navel region, embracing earth, activity from time etc., creator of all time parts from atoms etc., named all-creation-maker, named supreme person, feet worshipped by four-faced as main life-breath, four-formed beginning with Aniruddha, named Gayatri, named Savitr, special form pervading, great body—
Named Shunya, Kala, Kevala, Brahma, Ananta, special form indescribable, fundamental form indescribable, taught as pervading, infinite splendor mass, such Rama-united special form, word become Gayatri, earth body heart difference six-fold Gayatri named, within Rama wind of world-Veda, Pranava named fourth foot with, taught by four feet of Gayatri, situated in Vaikuntha, seated on infinite throne, situated in Shweta Dwipa, situated in all beings, four-formed by form difference, pervading body, indweller in body, pervading jiva, indweller in jiva four-formed by form difference
3.
Indescribable proclaimer of all word meanings, Sri Devi etc. eight Rama-forms, holding discus-conch-boar-abhaya in four hands, lamp-color, adorned with all ornaments, proclaimer of eight God-forms beginning with world, eight-syllabled beginning with A, Sri Pranava etc. eight great mantras proclaimed, six-formed, taught in mantra meditation, all Vaishnava mantras beginning with earth-boar proclaimed, all special forms beginning with earth-boar, proclaimed by Rama etc. mantras, devoted to Rama etc., named Rama etc. special form, Sri Lakshmi-Narasimha-like supremely compassionate, ocean of forgiveness, lover of devotees, tolerant of devotee offenses, lord of place time, lord of body senses etc., flag of solar race, ornament of Raghu clan, elder brother of Lakshmana Bharata Shatrughna, feet worshipped by Sri Hanuman, lord of Sita, Sri Ramachandra!
4.
By Your command, by Your grace, by Your prompting, for Your pleasure, aiming at You, remembering You alone, by Your command—under my regulator, named existence-giver Vayu, activity-giver life-breath named, support-giver dharma named, liberation-giver devotion named—with special forms situated in my heart, by the supremely compassionate ocean of forgiveness lover of devotees tolerant of offenses all-owner all-prompter all-true-deity prompter, all-true-demon destroyer and thereby all-evil-thought destroyer prompted by that, thus named wind-god—
Every day every moment by intellect-purifier, by all-karma doer all-karma causer all-karma owner all-karma surrenderer all-karma fruit enjoyer all-karma fruit feeder all-karma prompter all-karma awakener all-karma purifier all-karma success-giver all-karma devoted all-karma witness all-karma devoted God-form worshipper
Thus by all-life enumeration etc. time-wise dharma-adharma seer self-will awakener, worshipper of Kapila denoting that, distinct from Rama well-known distinct supremely propounded by infinite Vedas, infinite quality full all-defect far Your mind-knower Your mind-following mind Your supreme grace-vessel by my suitability-knower Sri Bharati Ramaṇa feet worshipped by Rudra etc. all gods, in all my states variously varied Your worshipper, prompted by Sri Mukhyaprana
Remembering You from sleep rising at dawn suitable to own varna-ashrama place-time-state, three-fold nitya-naimittika-kamy as Your worship-karma to ability to instruction to capacity I will do. By those carrying my orders, related to knowledge, related to body, Your all people, with contemplation of Your all-karma doer causer etc. I will make them do too.
Thus composed simply by the ascetic named Sri Raghavendra.
May this morning resolve prose be for the pleasure of Madhava and Madhva.
|| Thus the Pratah Sankalpa Gadyam composed by Sri Raghavendra Teertha. ||
🪔 Reflection:
Pratah Sankalpa Gadyam was composed by none other than the great Sri Raghavendra Swami (17th century). Gadya means prayer in a prose / sentence form (unlike stotras that are generally in poetry form). The entire Pratah Sankalpa Gadyam that runs into approximately 5 pages, is just one sentence! Yes, such is a the skill of our great Sri Raghavendra Swami.
Composed in the 17th century by this luminous saint of the Madhva lineage (1595-1671), the 62nd pontiff of Uttaradi Math, Rayaru—as devotees lovingly call him—entered a living samadhi at Mantralayam, where his presence still pulses with miracles, drawing millions seeking solace. His life, a beacon of Dvaita Vedanta, emphasized unswerving bhakti to Vishnu, authoring treasures like this gadyam to fortify the soul against maya. Historically, Rayaru revived the sampradaya amid philosophical tempests, his works a fortress for truth, blending rigorous logic with tender surrender. This gadyam holds eternal significance: a daily sankalpa not of rigid ritual, but total saranagati—resolving every breath, every act as pooja to Rama, crediting all to Hari's grace through the guru parampara of Vayu-Madhva-Rayaru. It's a lifeline for jivas adrift in samsara, invoking Pranava's depths to align the heart with the divine rhythm.
Imagine whispering these words as the first rays kiss your skin: What if your coffee sip became an offering? Your work email, a mantra? Rayaru teaches that true freedom blooms not in isolation, but in weaving God into the mundane—prompted by Mukhyaprana's whisper, lifted from ego's chains, eyes opened to Rama's infinite forms: the cosmic dancer in creation's whirl, the gentle guardian in a child's laugh. Here, pride dissolves, envy evaporates; only bliss remains, echoing Gayatri's six-fold song across worlds. In our frenzy of notifications and noise, this vow asks: Have you felt the pull of that inner wind, urging you to see the Lord in the storm and the still? What chains would break if you started each day not with "mine," but "Thine"—surrendering the ledger of deeds to His ocean of mercy? Rayaru's words aren't mere prose; they're a bridge to ananda, where devotion isn't duty, but delight. Let them stir you: Rise tomorrow, heart aflame, and vow—will you let Rama steer your day? In that yielding lies the profound secret: We are not doers, but danced by the Divine. Oh, seeker, what resolve calls to you at first light? Surrender, and watch the universe unfold as your eternal pooja.
1. In opening cascade, Rayaru bows to the guru lineage—Madhva's feet as the indweller—unveiling Pranava's vastness as the seed of all Vedas and mantras. It's a call to awaken: Imagine your mind as a sacred vessel, holding infinite divine qualities, free from ego's shadows. What if every word you speak echoed Vishnu's grace? Rayaru, the 17th-century Dvaita stalwart who revitalized the tradition amid debates, reminds us gurus are bridges to the infinite, dispelling doubts with mercy. In our hurried lives, pause—can you sense that inner regulator guiding you beyond sin's grasp? Surrender here, and watch compassion flood your dawn. 🙏
2. Delving deeper, this section paints cosmic cycles: creation, sustenance, dissolution through Aniruddha, Pradyumna, Sankarshana—roots of all forms. Rayaru evokes liberation's path, from Viraja's bath to Shweta Dwipa's vision, where bliss manifests beyond karma's veil. Historically, as pontiff, he composed this amid his Brindavana entry in 1671, a living testament to eternal presence. Ponder: In pralaya's rest or creation's burst, where do you find your soul's repose? Like the Gayatri's six-fold rhythm, let devotion pulse through your being—unveiling Rama's splendor in every breath. What illusions cloud your inner light today? Let Vayu's wind clear them. 🙏
3. Here, the invocation peaks in adoration of Rama's myriad forms—Lakshmi-Narasimha to Ramachandra—lord of time, senses, and solar lineage. Rayaru weaves mantras like threads of light, proclaiming God's inconceivable pervasion. This gadyam's significance? A daily armor in Madhva sampradaya, fortifying against maya since Rayaru's era of philosophical revival. Envision Hanuman at Rama's feet—pure service. Ask yourself: In chaos of duties, do you see the divine in every role? Embrace tolerance as an ocean; let offenses dissolve. What if your heart became a throne for Sita's lord? Feel the warmth of that eternal embrace. 🙏
4. Culminating in resolve, Rayaru vows all actions as pooja—prompted by Mukhyaprana, every karma surrendered to Rama. Composed for Madhava-Madhva's pleasure, it echoes Rayaru's legacy of over 40 works, drawing pilgrims to Mantralayam for miracles. Simple yet profound: Life's not yours to claim; it's a divine dance. Reflect: As you rise, what intentions steer your day? Prompted by inner wind, purify intellect—make routines offerings. In a world of self, dare to say, "Not I, but Thou." What freedom awaits in that vow? Let this sankalpa transform your mornings into eternal devotion. 🙏
