The Subrahmanya Suktam is made of three Rig Vedic suktas:
1. Mandala 4, sukta 15: The Rishi here is Vamadeva Gautama, devatas are Agni, Somaka, and the Ashvins. The meter is the celebrated Gayatri.
2. Mandala 5, Sukta 2: The Rishi is Kumara Atreya, the devata is Agni. All
but the 12th verse are in Trishtup. The 12th is in Shakvari.
3. Mandala 10, sukta 62: The Rishi is Nabhanedishtha, the devatas are Vishvedevas or Angirasas and Savarni. The sukta has various meters - jagati, Anushtup, Pragatha, Gayatri, and Trishtup.
The first two sUktams speak of "Kumara" whereas the fourth Rik in the third
suktam contains the word "Subrahmanyam". Probably this why these suktams are
used in the worship of Kumara.
There is a tradition of the Krishna Yajur Veda where the Sarpa Suktam is used
as a Subrahmanya Suktam, perhaps because it ends with "Subrahmanyohm".
This suktham is recited in two ways; one with 11 riks and another with 34 riks. You can listen to the suktam in the following links:
The Kumāra Sūktam is a profound hymn that channels the essence of spiritual youth — clarity, strength, and divinity in its most radiant form. Whether you're a student of the Vedas, a devotee of Murugan, or someone simply seeking inner peace, this hymn offers a path to deeper insight and connection with the divine child who dwells within every seeker.
Kumara Suktam - Part 1
(Rik Vedic Mandala 4- Suktham 15)
Verse 1
अग्निर्होता नो अध्वरे वाजी सन्परि णीयते ।
देवो देवेषु यज्ञियः ॥ ४.०१५.०१
agnirhotA no adhvare vAjI sanpari NIyate |
devo deveShu yagyiyah || 4.15.01 ||
அ॒க்நிர் ஹோதா ேநா அத்வ॒ேர வா॒ஜி ஸந்பரி ணீயே ேத ।
ேதவோ ேத॒வேஷு॑ ய॒ஞ்ஞிய॑: ॥ 4.015.01
Meaning:
Lord Agni is the one who brings all the Devas/Gods to partake our Homa offerings, like a horse which carries all men to their destination. (Hence, Lord Agni is the one who is invoked first in any yagna).
Verse 2
परि त्रिविष्ट्यध्वरं यात्यग्नी रथीरिव ।
आ देवेषु प्रयो दधत् ॥ ४.०१५.०२
pari triviShTayadhvaram yAtyagnI rathIriva |
A deveShu prayo dadhat || 4.15.02 ||
பரி த்ரிவிஷ்டயத்வரம் யாத்ய॒க்நீ ர॒தீரிவ ।
ஆ தேவேஷு ப்ரயோ ததத் ॥ 4.015.02
Meaning:
Lord Agni visits our home thrice daily in his chariot. He is the one who carries our offerings to the Devas. He brings with him peace and well being to all (A familyman is supposed to do Agnihothram homa three times in a day and hence this mention).
Verse 3
परि वाजपतिः कविरग्निर्हव्यान्यक्रमीत् ।
दधद्रत्नानि दाशुषे ॥ ४.०१५.०३
pari vAjapatih kaviragnirhavyAnyakramIt |
dadhad ratnAni dAshuShe || 4.15.03 ||
பரி வாஜபதி கவிரக்னிர்ஹவ்யாந்யக்ரமீத் |
ததத் ரத்நாநி தாஸுஷே || 4.15.03
Meaning:
Lord Agni is the one who is highly knowledgeable and full of valour. He surrounds the homa fire. He is the one who grants all wealth and prosperity to those who invite him.
Verse 4
अयं यः सृञ्जये पुरो दैववाते समिध्यते ।
द्युमाँ अमित्रदम्भनः ॥ ४.०१५.०४
ayam yah srunjaye puro daivavAte samidhyate |
dyumAm amitradambhanah || 4.15.04 ||
அ॒யம்ய: ஷ்ருஞ்ஜ॑யே புரோ ைத॑வவா॒ேத ஸ॑மித்யதே ।
த்யுமா அ॑மித்ர॒தம்பந: ॥ 4.015.04
Meaning:
Lord Agni shines and burns with brilliance, just like he shone in the past when he was lit facing the east direction, for the sake of Shrunjayan, son of Devavrithan. He is capable of destroying the enemies.
Verse 5
अस्य घा वीर ईवतोऽग्नेरीशीत मर्त्यः ।
तिग्मजम्भस्य मीळ्हुषः ॥ ४.०१५.०५
asya ghA vIra Ivato agnerIshIta martyah |
tigmajambhasya mILhuShah || 4.15.05 ||
அஸ்ய கா வீர ஈவதோக்நேரீஸீத மர்த்ய |
திக்மஜம்பஸ்ய மீள்ஹூஷ : || 4.15.05 ||
Meaning:
Lord Agni grants boons with his sharp rays spreading with great valour all around. He can be controlled by the deep devotion of the men who sincerely worship him.
Verse 6
तमर्वन्तं न सानसिमरुषं न दिवः शिशुम् ।
मर्मृज्यन्ते दिवेदिवे ॥ ४.०१५.०६
tamarvantam na sAnasimaruSham na divah shishum |
marmrujyante divedive || 4.15.06 ||
தமர்வந்தம் ந ஸாநஸிமருஷம் ந திவா ஸிஷும் |
மர்ம்ருஜ்யந்தே திவேதிவே || 4.15.06 ||
Meaning:
The learned wisemen adore Agni and praise him daily as the reigning emperor of the red sky. They preserve him like the war horse which brings victory every time. He is praised as the child of the heavenly light.
Verse 7
बोधद्यन्मा हरिभ्यां कुमारः साहदेव्यः ।
अच्छा न हूत उदरम् ॥ ४.०१५.०७
bodhadyanmA haribhyAm kumArah sAhadevyah |
acChA na hUta udaram || 4.15.07 ||
போதத்யந்மா ஹரிப்யாம் குமார: ஸாஹதேவ்ய: |
அச்சா ந ஹுத உதரம் || 4.15.07 ||
Meaning:
Niether well informed nor inspired nor fully prepared as I am, may the youthful Agni, companion power of Divinity, awaken and inform me by the gifts of Ashvins, light and knowledge of the teacher and the preacher, breath and beauty of nature and the light and fragrance of yagna.
उत त्या यजता हरी कुमारात्साहदेव्यात् ।
प्रयता सद्य आ ददे ॥ ४.०१५.०८
uta tyA yajatA harI kumArAt sAhadevyah |
prayatA sadya A dade || 4.15.08 ||
உதத்யா யஜதா ஹரீ குமாராத்ஸாஹ தேவ்யாத் |
ப்ரயதா ஸத்ய ஆததே || 4.15.08 ||
Meaning:
I readily accept breath and beauty of nature and the light and the fragrance of yagna, gifts of the Ashvins, teachers and preachers adorable messengers of life coming from Agni youthful brilliance ofn Divinity.
एष वां देवावश्विना कुमारः साहदेव्यः ।
दीर्घायुरस्तु सोमकः ॥ ४.०१५.०९
eSha vAm devAvashvinA kumArah sAhadevyah |
dIrghAyurastu somakah || 4.15.09 ||
ஏஷ வாம் தேவா வஸ்விநா குமார: ஸாஹதேவ்யா: |
தீர்காயுரஸ்து ஸோமக : || 4.15.09 ||
Meaning:
Divine Ashvins and preachers, may this youth your celebrate disciple, dedicated to Divinity, be blessed with long life, blessed with the light of peace and well-being.
तं युवं देवावश्विना कुमारं साहदेव्यम् ।
दीर्घायुषं कृणोतन ॥ ४.०१५.१०
tam yuvam devAvashvinA kumAram sAhadevyam |
dIrghAyuSham kruNotana || 4.15.10 ||
தம் யுவம் தேவாவஸ்விநா குமாரம் ஸாஹதேவ்யம் |
தீர்காயுஷம் க்ருணோ தந || 4.15.10 ||
Meaning:
Divine Ashvins, messenger of the light of Divinity, brilliant and generous teachers and preachers, both of you bless this youth devotee of Divinity with long life.
***************
Part 2
Rik Vedic Mandala 5- Suktham 2
(Authored by Rishi Atri)
In the words of Sri Aurobindo:
"Nature in her ordinary limited and material workings holds the Divine Force concealed in her secret or subconscient being; only when consciousness enlarges itself towards the One and Infinite, is it manifested, born for the conscient Mind. The clarities of the higher illumination cannot be kept so long as there is not this Strength to guard them, for hostile powers snatch them away and conceal them again in their secret cavern. Divine Will manifested in man, itself liberated, liberates him from the cords which bind him as a victim in the world-sacrifice; we attain to it by the teaching of Indra, the divine Mind, and it protects the uninterrupted play of the Light and destroys the powers of falsehood whose limitations cannot hem in its growth and its out-flaming; it brings the divine waters from the luminous Heaven, the divine wealth liberated from the attacks of the Enemy, and gives the final peace and perfection."
Verse 1
कुमारं माता युवतिः समुब्धं गुहा बिभर्ति न ददाति पित्रे ।
अनीकमस्य न मिनज्जनासः पुरः पश्यन्ति निहितमरतौ ॥ ५.००२.०१
kumAram mAtA yuvatih samubdham guhA bibharti na dadAti pitre |
anIkamasya na minanjanAsah purah pashyanti nihitamaratou || 5.2.01
குமாரம் மாதா யுவதிஹ் ஸமுப்தம் குஹா பிபார்தி ந ததாதி I
அன்இகாமஸ்ய ந மினஞ்சன்ஆஸஹ் புராஹ் பஶ்யந்தி நிஹிதாமரதௌ || 5.2.01
Meaning:
Initially, no one can directly look at Kumara due to his briliance as He was born out of Fire. Therefore, He was secretly kept hidden by the young mother, refering either to Mother Ganga or the Sharavana forest Mother. (Vana means forest). Since He was initially kept hidden, away from His Father. Hence, He is called Guha (kept in a dark place, cave). Then He was kept on the soft and long bed of Sharavana reeds (grass), that is when He became visible to everyone. (Hence He is called Saravana).
One can see the similarity here with fire god Agni. Fire is kept hidden in the wood and is not visible to all as long as the wood is kept away from the father (the main fire). But once the fire sticks are kept on the alter and lighted, the Agni becomes visible to all.
Verse 2
कमेतं त्वं युवते कुमारं पेषी बिभर्षि महिषी जजान ।
पूर्वीर्हि गर्भः शरदो ववर्धापश्यं जातं यदसूत माता ॥ ५.००२.०२
kametam tvam yuvate kumAram peShI bibharShi mahiShI jajAna |
pUrvIrhi garbhah sharado vavardhA apashyam jAtam yadasUta mAtA || 5.2.02
கமேதம் த்வம் யுவதே குமாரம் பேஷி பிபார்ஷி மஹிஷி ஜஜானா |
பூர்விர்ஹி கர்பஹ் ஶரதோ வவர்தா அபஷ்யம் ஜாதம் யதாஸ்உதா மாதா || 5.2.02
Meaning:
Oh Mother, (Ganga or Saravana), please tell me Who is this child, who is bundled in soft clothings, that you hold? Is it no one but the Kumara delivered by the Great Mother, Mahishi (Uma)? The Child must have grown through many autumns and became visible to us when His Mother bore Him.
In vedic parlance, Kumara is said to have many mothers. The Ganga , who brought him to the Sharavana forest; the forest Mother Sharavana; the six maidens called Krithikas as well the great mother Uma.
हिरण्यदन्तं शुचिवर्णमारात्क्षेत्रादपश्यमायुधा मिमानम् ।
ददानो अस्मा अमृतं विपृक्वत्किं मामनिन्द्राः कृणवन्ननुक्थाः ॥ ५.००२.०३
hiraNyadantam shuchivarNamArAt kShetrAdapashyamAyudhA mimAnam |
dadAno asmA amrutam viprukvat kim mAmanindrAh kruNavannanukthAh||5.2.03
ஹிரந்யதந்தம் ஶுசிவர்நமாராத் க்ஷேத்ராதபஷ்யம்ஆயுதா மிமானம் |
ததாநோ அஸ்மா அம்ருதம் விப்ருக்வத் கிம் மாமனிந்த்ராஹ் க்ருநவந்நநுக்தாஹ்||5.2.03
Meaning:
The young child, Kumara, of bright complexion, was shining brightly with golden teeth, and wielding His weapons. He is fed with Amritham by the gods. We all will certainly be protected by Him from our enemies, who are do not believe in Him.
The resemblance to Agni is again visible here. When we do Yagna, we offer Ghee (Amrutham) to the fire god, which ultimately reachesas oblations to the Devas. We believe God will offer us protection from our enemies (difficuties).
क्षेत्रादपश्यं सनुतश्चरन्तं सुमद्यूथं न पुरु शोभमानम् ।
न ता अगृभ्रन्नजनिष्ट हि षः पलिक्नीरिद्युवतयो भवन्ति ॥ ५.००२.०४
kShetrAdapashyam sanutashcharantam sumad yUtham na puru shobhamAnam |
na tA agrubhrannajaniShTa hi Shah paliknIrid yuvatayo bhavanti || 5.2.04
க்ஷேத்ரடபாஷ்யம் சனுதாஷ்சரன்டம் சுமாத் யுதம் நா புரு ஷோபமானம் |
நா தா அக்ருபிரண்ணஜனிஷ்ட ஹி ஷா பலிக்நிரிட் யுவதாயோ பாவந்தி || 5.2.04
Meaning:
Rishi Atri mentions in this verse that he had a glimpse of the secretly born Kumara, shining brightly in many forms of luminoous beauty. Now that he is already born, all those evil forces could not cause further trouble and those good forces got rejuvenated with fresh energy, because of the luminous light.
के मे मर्यकं वि यवन्त गोभिर्न येषां गोपा अरणश्चिदास ।
य ईं जगृभुरव ते सृजन्त्वाजाति पश्व उप नश्चिकित्वान् ॥ ५.००२.०५
ke me maryakam vi yavanta gobhirna yeShAm gopA araNashchidAsa |
ya im jagrubhurava te srujantvAjAti pashva upa nashchikitvAn || 5.2.05
கே மே மர்யகம் வி யவந்தா கோபீர்ணா யேஷம் கோபா அரணாஷ்சிதாசா |
ய யீம் ஜாக்ருபுரவ டே ஸ்ருஜந்த்வஜாதி பஷ்வா உபா நாஷ்சிகித்வன் || 5.2.05
Meaning:
Atri Rishi says: "Who were the evil forces that stealthly took my strength of knowledge? There was no protector against such evil forces thus far. Now that this Kumara is born, those who stole my knowledge shall return them to me. Those who have robbed me of my luminous herds of knowledge should bring them back, for here He (Kumara) comes, the one who sees, who should find and drive them back!"
वसां राजानं वसतिं जनानामरातयो नि दधुर्मर्त्येषु ।
ब्रह्माण्यत्रेरव तं सृजन्तु निन्दितारो निन्द्यासो भवन्तु ॥ ५.००२.०६
vasAm rAjAnam vasatim janAnA marAtayo ni dadhurmartyeShu |
brahmANyatrerava tam srujantu ninditAro nindyAso bhavantu || 5.2 06
வசாம் ராஜானம் வசதிம் ஜனானா மராதயோ நி ததுர்மார்த்த்யேஷு |
பிராமண்யாத்ரேரவ தம் ஸ்ருஜந்து நிண்டிட்டாரோ நிந்த்யசோ பவந்து || 5.2 06
Meaning:
Kumara is the king of all the gods residing in all creatures. In fact, He is the one in whom all creatures dwell. He is thus hidden in all creatures by forces of delusion. These hymns from Atri, when recited from the heart, would liberate us from such evil forces and Kumara would in turn confine such evil forces from acting on us.
(For He is the Lord, and cannot be always concealed in the mortals by these anti-divine powers. These hymns, rising from the heart of Atri, will liberate him, and those who were confining him, now will confine only themselves).
शुनश्चिच्छेपं निदितं सहस्राद्यूपादमुञ्चो अशमिष्ट हि षः ।
एवास्मदग्ने वि मुमुग्धि पाशान्होतश्चिकित्व इह तू निषद्य ॥ ५.००२.०७
shunashchicChepam niditam sahasrAd yUpAdamuncho ashamiShTa hi Shah |
evAsmadagne vi mumugdhi pAshAn hotashchikitva iha tU niShadya || 5.2.07
ஶுநஶ்சி॒ச்சேபம்॒ நிதிதம் ஸ॒ஹஸ்ரா॒த்யூபா᳚தமுஞ்சோ॒ அஶ॑மிஷ்ட॒ ஹி ஷ꞉ ।
ஏ॒வாஸ்மதக்நே॒ வி மு॑முக்தி பாஶா॒ன் ஹோத॑ஶ்சிகித்வை॒ஹ தூ நி॒ஷத்ய॑ ॥ 17
Meaning:
Shunahshepa, the perceiver of delight, also was confined with thousands of such evil forces, but you released him and he became free. Thus, Oh Kumara (Agni), release us from these tight cords (of the confiners)! O Priest, O Knower, take your permanent seat here in us.
(Shunah-cit-shepa, the rishi Atri gives here a hint to the symbolic understanding of his name, it is a "being increasing (shepa) in the perception of wealth or delight", Sri Aurobindo translates it as "head of delight". Shunahshepa, in the mystic and highly symbolical story, was bought for a thousand of cows for the purpose of sacrifice, but Vishvamitra taught him mantras which pacified the Lord Varuna, and he was released)
हृणीयमानो अप हि मदैयेः प्र मे देवानां व्रतपा उवाच ।
इन्द्रो विद्वाँ अनु हि त्वा चचक्ष तेनाहमग्ने अनुशिष्ट आगाम् ॥ ५.००२.०८
hruNIyamAno apa hi madaiyeh pra me devAnAm vratapA uvAcha |
indro vidvAm anu hi tvA chachakSha tenAhamagne anushiShTa AgAm || 5.2.08
ஹ்ரு॒ணீ॒யமா᳚நோ॒ அப॒ ஹி மதையே॒: ப்ர மே᳚ தே³வாநாம்᳚ வ்ரத॒பா உ॑வாச ।
இந்த்ரோ᳚ வி॒த்வாம்ˮ அநு॒ ஹி த்வா᳚ ச॒சக்ஷ॒ தேநா॒ஹம॑க்நே॒ அநு॑ஶிஷ்ட॒ ஆகாம் ॥ 18
Meaning
Atri Rishi says to Agni: Hey Agni, you have departed from me in anger; this was informed to me by the divine laws. Indra is the one who knows you and found you. He is the one who has directed me to you.
(It is a very strange statement here, besides its direct meaning, it can be related to the story of Shunahshepa from the previous verse, where Agni pleased by the mantras of Shunahshepa liberated him. The protector of the laws of the gods vratapa devanam is usually Varuna in Rig Veda).
Verse 9
वि ज्योतिषा बृहता भात्यग्निराविर्विश्वानि कृणुते महित्वा ।
प्रादेवीर्मायाः सहते दुरेवाः शिशीते शृङ्गे रक्षसे विनिक्षे ॥ ५.००२.०९
vi jyotiShA bruhatA bhAtyagnirAvirvishvAni kruNute mahitvA |
prAdevIrmAyAh sahate durevAh shishIte shrunge rakShase vinikShe || 5.2.09
வி ஜ்யோதி॑ஷா ப்ருஹ॒தா பாத்ய॒க்நிரா॒விர்விஶ்வா᳚நி க்ருணுதே மஹி॒த்வா ।
ப்ராதேவீர்மா॒யா꞉ ஸ॑ஹதே துரேவா॒: ஶிஶீ᳚தே॒ ஶ்ருங்கே ரக்ஷ॑ஸே வி॒நிக்ஷே᳚ ॥ 19
Meaning:
Kumara is shining with bright light of the "Truth", revealing all that is so far hidden and making all great. He is fighting straight and directly with those who confine and keep the wealth for themselves, who are the anti-divine forces, evil in action, ever sharpening his horns to pierce such Rakshasa.
Verse 10
उत स्वानासो दिवि षन्त्वग्नेस्तिग्मायुधा रक्षसे हन्तवा उ ।
मदे चिदस्य प्र रुजन्ति भामा न वरन्ते परिबाधो अदेवीः ॥ ५.००२.१०
utha svAnAso diviShantvagne astigmAyudhA rakShase hantavA u |
made chidasya pra rujanti bhAmA na varante paribAdho adevIh || 5.2.10
உத ஸ்வனாஸோ திவிஷந்தவக்னே அஸ்திக்ம்ஆயுத ரக்ஷஸே ஹந்த வு |
மதே சிதஸ்ய ப்ர ருஜந்தி பாமா ந வரந்தே பரிபதோ அதேவஇஃ || 5.2.10
Meaning
May the roarings of Kumara in heaven act as the sharp weapons to kill the Rakshasa. In the ecstasy of his movement, the beams of his light break angrily through the forces that confine. The obstructing anti-divine forces cannot withhold his movement.
The sounds created by Kumara, the voices, the vibrations, the Word, the Mantra, (Ohm Saravana Bhavaya) is his sharp weapon against the Rakshasa.
एतं ते स्तोमं तुविजात विप्रो रथं न धीरः स्वपा अतक्षम् ।
यदीदग्ने प्रति त्वं देव हर्याः स्वर्वतीरप एना जयेम ॥ ५.००२.११
etam te stomam tuvijAta vipro ratham na dhIrah svapA atakSham |
yadIdagne prati tvam deva haryAh svarvatIrapa enA jayema || 5.2.11
ஏதம் தே ஸ்தோமம் துவிஜாத விப்ரோ ரதம் ந தீர ஸ்வப அதக்ஷம் |
யதீதக்நே ப்ரதி த்வம் தேவ ஹரஅ: ஸ்வர்வதீரப ஏன ஜாயேம || 5.2.11
Meaning:
Atri Rishi says he has dedicated this hymn (Stomam) which can be used by Kumara, Who is born in multi-forms out of mighty Power, as the chariot for His movement. "If it suites you, Oh Kumara, please accept it, Oh God, and with its help may we conquer the luminous waters of heaven".
The Rishi fashions the hymn as the carpenter fashions the cart and asks Agni to use it as a vehicle to conquer the Consciousness of the Luminous Heaven.
VERSE 12
तुविग्रीवो वृषभो वावृधानोऽशत्र्व१र्यः समजाति वेदः ।
इतीममग्निममृता अवोचन्बर्हिष्मते मनवे शर्म यंसद्धविष्मते मनवे शर्म यंसत् ॥ ५.००२.१२
tuvigrIvo vruShabho vAvrudhAno ashatrva1ryah samajAti vedah |
itImamagnimamrutA avochan barhiShmate manave sharma
yamsaddhaviShmate manave sharma yamsat || 5.2.12
துவிக்ரீவோ வருஷபோ வருதானோ அஷத்ரவ்ர்யஹ் சமஜாதி வேதஹ் |
இதீமமக்னிமம்ருதா அவோசன் பார்ஹிஷ்மதே மனவே ஷர்ம |
யம்சத்வவிஷ்மதே மனவே ஷர்ம யம்சத் || 5.2.12
Meaning:
Our desire for gaining knowledge of the Absolute acts like a strong necked bull and grows stronger and stronger and ultimately this flame of desire grows and drives us to the treasure of knowledge, the Vedas, which was held in darkness by our own ignorance. This knnowledge cannot be destroyed.
Let Kumara grow stronger and stronger, collecting and driving back to man all the herds of knowledge which were stolen from man over the ages by those who confine it and hide in the cave of Darkness. Recovered by Kumara this knowledge cannot be stolen any more for He will give protection to those who prepare themselves for getting such knowledge.
The text describes a narrative where a force (presumably related to Agni, the god of fire) grows stronger and recovers knowledge that had been stolen from humanity and hidden in a "cave of Darkness". This recovered knowledge, once under Agni's protection, is now immune to further theft or concealment, implying a shift from ignorance to enlightenment.
***********
Part 3
Rik Vedic Mandala 10 - Suktham 62.
Verse 1
ये य॒ज्ञेन॒ दक्षि॑णया॒ सम॑क्ता॒ इन्द्र॑स्य स॒ख्यम॑मृत॒त्वमा᳚न॒श ।
तेभ्यो᳚ भ॒द्रम᳚ङ्गिरसो वो अस्तु॒ प्रति॑ गृभ्णीत मान॒वं सु॑मेधसः ॥ २३
ye yagyena dakShiNayA samaktA indrasya sakhyamamrutatvamAnasha |
tebhyo bhadramangiraso vo astu prati grubhNIta mAnavam sumedhasah ||
10.62.01
யே ய॒ஜ்ஞேந॒ தக்ஷி॑ணயா॒ ஸம॑க்தா॒ இந்த்³ர॑ஸ்ய ஸ॒க்யம॑ம்ருத॒த்வமா᳚ந॒ஶ ।
தேப்யோ᳚ பத்³ரம᳚ங்கிரஸோ வோ அஸ்து॒ ப்ரதி॑ க்ருப்ணீத மாந॒வம் ஸு॑மேதஸ꞉ ॥ 23
“You, who associated with sacrifice and pious donations, have acquired the friendship of Indra and immortality; upon you, Aṅgirasas, may good fortune attend; welcome, sages, the sons of Manu.”
य उ॒दाज᳚न्पि॒तरो᳚ गो॒मयं॒ वस्वृ॒तेनाभि᳚न्दन्परिवत्स॒रे व॒लम् ।दी॒र्घा॒यु॒त्वम᳚ङ्गिरसो वो अस्तु॒ प्रति॑ गृभ्णीत मान॒वं सु॑मेधसः ॥ २४
ya udAjan pitaro gomayam vasvrutenAbhindan parivatsare valam |
dIrghAyutvamangiraso vo astu prati grubhNIta mAnavam sumedhasah || 10.62.02
ய உ॒தா³ஜ᳚ந்பி॒தரோ᳚ கோ³॒மயம்॒ வஸ்வ்ரு॒தேநாபி⁴᳚ந்த³ந்பரிவத்ஸ॒ரே வ॒லம் ।
தீ³॒ர்கா⁴॒யு॒த்வம᳚ங்கி³ரஸோ வோ அஸ்து॒ ப்ரதி॑ க்³ருப்⁴ணீத மாந॒வம் ஸு॑மேத⁴ஸ꞉ ॥ 24
“May length of life be yours, Aṅgirasas, our progenitors, who drove forth the wealth of cattle, and by means of your sacrifice when the year was ended, demolished (the asura) Bala; welcome, sages, the sons of Manu.”
Verse 3
य ऋ॒तेन॒ सूर्य॒मारो᳚हयन् दि॒व्यप्र॑थयन् पृथि॒वीं मा॒तरं॒ वि ।सु॒प्र॒जा॒स्त्वम᳚ङ्गिरसो वो अस्तु॒ प्रति॑ गृभ्णीत मान॒वं सु॑मेधसः ॥ २५
ya rutena sUryamArohayan divyaprathayan pruthivIm mAtaram vi |
suprajAstvamangiraso vo astu prati grubhNIta mAnavam sumedhasah || 10.62.03
ய ரு॒தேந॒ ஸூர்ய॒மாரோ᳚ஹயன் தி³॒வ்யப்ர॑த²யன் ப்ருதி²॒வீம் மா॒தரம்॒ வி ।
ஸு॒ப்ர॒ஜா॒ஸ்த்வம᳚ங்கி³ரஸோ வோ அஸ்து॒ ப்ரதி॑ க்³ருப்⁴ணீத மாந॒வம் ஸு॑மேத⁴ஸ꞉ ॥ 25
“May the possession of posterity be yours, Aṅgirasas, who elevated by the (power) of sacrifice the Sun in heaven, and made the maternal earth renowned; welcome, sages, the sons of Manu.”
अ॒यं नाभा᳚ वदति व॒ल्गु वो᳚ गृ॒हे देव॑पुत्रा ऋषय॒स्तच्छृ॑णोतन ।सु॒ब्र॒ह्म॒ण्यम᳚ङ्गिरसो वो अस्तु॒ प्रति॑ गृभ्णीत मान॒वं सु॑मेधसः ॥ २६
ayam nAbhA vadati valgu vo gruhe devaputrA ruShayastacChruNotana |
subrahmaNyamangiraso vo astu prati grubhNIta mAnavam sumedhasah ||
10.62.04 ||
அ॒யம் நாபா⁴᳚ வத³தி வ॒ல்கு³ வோ᳚ க்³ரு॒ஹே தே³வ॑புத்ரா ருஷய॒ஸ்தச்ச்²ரு॑ணோதந ।
ஸு॒ப்³ர॒ஹ்ம॒ண்யம᳚ங்கி³ரஸோ வோ அஸ்து॒ ப்ரதி॑ க்³ருப்⁴ணீத மாந॒வம் ஸு॑மேத⁴ஸ꞉ ॥ 26
“Ṛṣis, sons of the gods, this (Nābhānediṣṭha) addresses to you in the house of (sacrifice) hisbenediction, hear it; may divine splendour, Aṅgirasas, be yours; welcome, sages, the sons of Manu.”
विरू᳚पास॒ इदृष॑य॒स्त इद्ग॑म्भी॒रवे᳚पसः । ते अङ्गि॑रसः सू॒नव॒स्ते अ॒ग्नेः परि॑ जज्ञिरे ॥ २७
virUpAsa idruShayasta idgambhIravepasah |
te angirasah sUnavaste agneh pari jagyire || 10.62.05 ||
விரூ᳚பாஸ॒ இத்ருஷ॑ய॒ஸ்த இத்க³॑ம்பீரவே᳚பஸ꞉ ।
தே அங்கிரஸ꞉ ஸூ॒நவ॒ஸ்தே அ॒க்நே꞉ பரி॑ ஜஜ்ஞிரே ॥ 27
“These Ṛṣis, however different in form, were verily of profound piety; they are the Aṅgirasas whohave been born as the sons of Agni.”
ये अ॒ग्नेः परि॑ जज्ञि॒रे विरू᳚पासो दि॒वस्परि॑ । नव॑ग्वो॒ नु दश॑ग्वो॒ अङ्गि॑रस्तम॒: सचा᳚ दे॒वेषु॑ मंहते ॥ २८
ye agneh pari jagyire virUpAso divaspari |
navagvo nu dashagvo angirastamah sachA deveShu mamhate || 10.62.06 ||
யே அ॒க்³நே꞉ பரி॑ ஜஜ்ஞி॒ரே விரூ᳚பாஸோ தி³॒வஸ்பரி॑ ।
நவ॑க்³வோ॒ நு த³ஶ॑க்³வோ॒ அங்கி³॑ரஸ்தம॒: ஸசா᳚ தே³॒வேஷு॑ மம்ஹதே ॥ 28
“Among those who have sprung from Agni in many forms, (and spring) from heaven, the chiefAṅgirasa, the celebrator of the nine-month rite, the celebrator of the ten-month rite, accompanied by the godsbestows (upon me wealth).”
इन्द्रे᳚ण यु॒जा निः सृ॑जन्त वा॒घतो᳚ व्र॒जं गोम᳚न्तम॒श्विन᳚म् । स॒हस्रं᳚ मे॒ दद॑तो अष्टक॒र्ण्यः ॑१॒ श्रवो᳚ दे॒वेष्व॑क्रत ॥ २९
indreNa yujA nih srujanta vAghato vrajam gomantamashvinam |
sahasram me dadato aShTakarNya1h shravo deveShvakrata || 10.62.07 ||
இந்த்³ரே᳚ண யு॒ஜா நி꞉ ஸ்ரு॑ஜந்த வா॒க⁴தோ᳚ வ்ர॒ஜம் கோ³ம᳚ந்தம॒ஶ்விந᳚ம் ।
ஸ॒ஹஸ்ரம்᳚ மே॒ த³த³॑தோ அஷ்டக॒ர்ண்ய꞉ ॑1॒ ஶ்ரவோ᳚ தே³॒வேஷ்வ॑க்ரத ॥ 29
“The acceptors of oblations, with Indra for their associate, have emptied pastures crowded with cows,and horses, giving me a thousand full-grown (cattle), they have gained renown among the gods.”
प्र नू॒नं जा᳚यताम॒यं मनु॒स्तोक्मे᳚व रोहतु । यः स॒हस्रं᳚ श॒ताश्वं᳚ स॒द्यो दा॒नाय॒ मंह॑ते ॥ ३०
pra nUnam jAyatAmayam manustokmeva rohatu |
yah sahasram shatAshvam sadyo dAnAya mamhate || 10.62.08 ||
ப்ர நூ॒நம் ஜா᳚யதாம॒யம் மநு॒ஸ்தோக்மே᳚வ ரோஹது ।
ய꞉ ஸ॒ஹஸ்ரம்᳚ ஶ॒தாஶ்வம்᳚ ஸ॒த்³யோ தா³॒நாய॒ மம்ஹ॑தே ॥ 30
“May this Manu (Sāvarṇi) quickly be born, may he increase like (well- watered) seed, who sends meat once a thousand and a hundred horses for a present.”
न तम॑श्नोति॒ कश्च॒न दि॒व इ॑व॒ सान्वा॒रभ᳚म् । सा॒व॒र्ण्यस्य॒ दक्षि॑णा॒ वि सिन्धु॑रिव पप्रथे ॥ ३१
na tamashnoti kashchana diva iva sAnvArabham |
sAvarNyasya dakShiNA vi sindhuriva paprathe || 10.62.09 ||
ந தம॑ஶ்நோதி॒ கஶ்ச॒ந தி³॒வ இ॑வ॒ ஸாந்வா॒ரப⁴᳚ம் ।
ஸா॒வ॒ர்ண்யஸ்ய॒ த³க்ஷி॑ணா॒ வி ஸிந்து⁴॑ரிவ பப்ரதே² ॥ 31
“No one succeeds in reaching him; (elevated) like the summit of heaven, the liberality of Sāvarṇi hasbroadened out like a river.”
Verse 10
उ॒त दा॒सा प॑रि॒विषे॒ स्मद्दि॑ष्टी॒ गोप॑रीणसा । यदु॑स्तु॒र्वश्च॑ मामहे ॥ ३२
uta dAsA pariviShe smaddiShTI goparINasA |
yadusturvashcha mAmahe || 10.62.10 ||
உ॒த தா³॒ஸா ப॑ரி॒விஷே॒ ஸ்மத்³தி³॑ஷ்டீ॒ கோ³ப॑ரீணஸா ।
யது³॑ஸ்து॒ர்வஶ்ச॑ மாமஹே ॥ 32
“Yadu and Indra speaking auspiciously, and possessed of numerous cattle, gave them like (appointed)servants, for the enjoyment (of Manu Sāvarṇi).”
स॒ह॒स्र॒दा ग्रा᳚म॒णीर्मा रि॑ष॒न्मनुः॒ सूर्ये᳚णास्य॒ यत॑मानैतु॒ दक्षि॑णा । साव᳚र्णेर्दे॒वाः प्र ति॑र॒न्त्वायु॒र्यस्मि॒न्नश्रा᳚न्ता॒ अस॑नाम॒ वाज᳚म् ॥ ३३
sahasradA grAmaNIrmA riShanmanuh sUryeNAsya yatamAnaitu dakShiNA |
sAvarNerdevAh pra tirantvAyuryasminnashrAntA asanAma vAjam || 10.62.11
ஸ॒ஹ॒ஸ்ர॒தா³ க்³ரா᳚ம॒ணீர்மா ரி॑ஷ॒ந்மநு॒꞉ ஸூர்யே᳚ணாஸ்ய॒ யத॑மாநைது॒ த³க்ஷி॑ணா ।
ஸாவ᳚ர்ணேர்தே³॒வா꞉ ப்ர தி॑ர॒ந்த்வாயு॒ர்யஸ்மி॒ந்நஶ்ரா᳚ந்தா॒ அஸ॑நாம॒ வாஜ᳚ம் ॥ 33
“May the donor of a thousand (cows), the head of the district, the Manu, never suffer wrong, may hisliberality go spreading (in glory) with the sun; may the gods prolong the life of Sāvarṇi (from whom) unwearied(in his service) we enjoy abundant food.”
ओं शान्ति॒: शान्ति॒: शान्ति॑: ॥
ஓம் ஶாந்தி॒: ஶாந்தி॒: ஶாந்தி॑: ॥
Kumara Ashtakam
As translated by P. R. Ramachander
[Kumara (meaning young boy) is a name of Lord Subrahmanya.
Here is a rare stotra addressed to Him.]
1. Nijananda roopam, nirmala guna vikasam,
Gajanujam, karthikeyam, guham,
Prajapathim parvathi prana puthram,
Bhaje sada Shanmuka pada pankajam
I always sing about the lotus like feet of the six faced one,
Who has the form of true joy, who is personification of pure characters,
Who is the brother of Ganesha, who is brought up by Karthika maidens, Who is guha,
Who is the leader of men and is the darling son of Parvathi.
2. Pranavopadesa prathyaksha guru moorthim,
Kirana koti Basakara lavanyam,
Saranagatha sadhu jana samrakshakam,
Pranamamyaham Kumara charanaravindham.
I salute the lotus like feet of Lord Kumara,
Who is the personal teacher who taught the meaning of om,
Who has the prettiness of sun with billions of rays,
And who protects the good who surrender to Him.
3. Bhaktha vathsala prabhum tharakarim,
Thaptha kanchana deham, daya samudhram,
Sakthi hastham Ahankara asuranthakam.,
Nithyam vandhe Subramanya pada pangeruham.
I daily salute the twin lotus like feet of Subramanya,
Who is the lord dear to his devotees, Who is the killer of Tharaka,
Who has a body of the colour of molten gold, who is the sea of mercy,
Who holds Sakthi in his hand and is the killer of egoistic asuras.
4. Karunamrutha varshitha dwishan nethram,
Saranagatha Dheena bandhum, sarva jana poshakam.,
Tharuni mani Valli deva sebna nayakam,
Saranam, saranam Sankara kumara charanaravindham.
I surrender, surrender to the lotus like feet of Kumara,
Who has the twelve eyes showering the nectar like mercy,
Who is the friend of the lowly ones who surrender,
Who is the one who looks after all the people,
And who is the Lord of gem like ladies Valli and devasena.
5. Nija baktha mano vasinam, nirvikalpa sukha dayinam,
Ajagaja akhila charachara swaroopam guham,
Bujaga bhooshanam purari priya nandanam,
Bhajare vali nadha pada pankajam.
Hey sing about the lotus like feet of Lord of Valli,
Who lives in the mind of his true devotees,
Who gves the pleasure of Nirvikalpa samadhi,
Who is Guha who has the form of all beings,
Which move as well as those which are immobile from goat to elephant,
Who decorates himself with a snake and is the darling son of the destroyer of cities.
6. Aasa pasa shad varga vairim, adhi brahma swaroopam,
Kesadhi padantha sundara sukumaram suresam,
Daasarchitha Pada kamala shobitha bahuleyam,
Sri saathi poojithangri yugalam sirasam namami.
I bow with my head at the pair of feet worshipped by Goddess Lakahmi and others,
Who is the enemy of the six qualities of attachment, who has the form of primeval of Brahmam,
Who is the lord of devas and is pretty from head to foot,
And who is the God with shining arms and whose feet are worshipped by his devotees.
7. Parvatha vaasinam, parvathi kara kamala lalitha sukumaram,
Durvishaya rahithm, Durjana sikshana danda panm,
Sarva vyapakam, chathur veda sara omkara nadham,
Garvee soora padmathi nasana pada padmam sadaa rakshathu
Let me be protected by the lotus like feet of Him who destroyed the proud Soora Padma,
And Who lives on the mountain, Who is the pretty one fondled by the lotus like hands of Parvathi,
Who doe not have anything bad, Who is the holder of staff who punishes bad people,
Who is spread everywhere and who is the Sound ot om, the essence of four vedas.
8. Icha sakthi, kriya sakthi, jnana sakthi daram Kumaram,
Nischanchala hrudaya vasam, Nithyananda bhava pradham,
Paschath dushta vairi samharam, pranavopi nesa panditham,
Uchadana manthram sadaa Om sarvana bhavam Tharakam.
Let me repeat the chant "Om sarvana Bhava" of the great God,
Who is the lad with power of desire, action and wisdom,
Who lives in stable minds, who grants ever living joy of salvation,
Who kills his bad enemies and is the wise one dearer than the soul.
Phala Sruthi- Effect of reciting
9. Kumarashtakam midham punyam, guru badhaopadesakam,
Yapadeth budhiman nithyam sarva papa vimochanam,
Anthe Shanmuga Padabja Kaivalya pada vasinam,
Sadaa kaalam Subramanya namamrutha panam padeth.
This octet praising Lord Kumara as taught by my teacher,
If read by the wise one daily would lead to destruction of all sins,
And in the end will grant salvation at the lotus feet of the six faced one,
And so please read always this and drink the nectar of the names of Subramanya.
10. Yad pada smaranena soka moha bhayapaham,
That sri Shanmuga padabhjam sadaa rakshathu Manava,
Roopathyatham klesa nasanam nama japam moksha dayakam,
Sarva pooja phalam prapthi videha mukthi dayakam.
Just the remembrance of his feet would remove sorrow, attachment and fear,
For the lotus feet of the six faced one will always protect man,
Give him pretty form, end his troubles and chanting his names would lead to salvation,
And a complete worship of him leads to salvation when we loose this body.
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