Who is the singer for fhis and shiva kavacha nyasa please

devotional

03 Apamrutyaharam Mahamruthyanjaya Strotam

02 Shri Shiva Kavacha Strotam

06 Lalitha Sahasranama - Part 2

05 Lalitha Sahasranama - Part 1

01 Hanuman Chalisa

Bho Shambho Shiva Shambho Swayambho 
 
Gangaadhara Shankara Karunaakara 
Maamava Bhava Saagara Thaaraka 
 
Bho Shambho Shiva Shambho Swayambho 
 
Nirguna Parabrahma Swaroopa 
Gama Gama Bhootha Prapancha Rahitha 
Nija Guha Nihita Nitaanta Ananta 
Aananda Adhishaya Akshayalinga 
 
Bho Shambho Shiva Shambho Swayambho 
 
Dhimitha Dhimitha Dhimi Dhimikita Thakathom 
Thom Thom Thimikita (Tharikita) Tharikita Kitathom 
Maathanga Munivara Vanditha Isha 
Sarva Digambara Veshtitha Vesha 
Nitya Niranjana Nithya Natesha 
Isha Sabesha Sarvesha 
 
Bho Shambho Shiva Shambho Swayambho 
 
Shiva Shambho Swayambho 
Shiva Shambo Swayambho 
Shiva Shambho Swayambho 
Shiva Shambhoooooo Swayambhooooooo 
 
Meaning :-
pallavi: Hail , oh Lord Shambhu, one who "self appeared" 
 
anupallavi: Source of Ganges, Shankara, oh merciful lord who redeems me from this ocean of sorrow, samsAra 
 
caraNam   1:   without   gunas,   one   who   is   beyond   time,   past,   present   and   future   truth   beyond   gunas(?),   beyond   all   things  
finite, oh infinite, blissful, wondrous, ever the same lingA 
 
caraNam 2: This is just the rhythm of the dance of creation and destruction 

Bho Shambho in "Anubhoothi" Fusion

In memory of my beloved spiritual younger brother, Mayoora. Playing this  rudram can be very soothing to the soul -- especially after it  has just recently  left this physical plane -- and as they adjust to their new surroundings. Play it  only if you feel compelled. It has soothing benefits to all who chant this rudram.

Shiva Sri Rudram - Rudra Namakam Chamakam

Adi Sankara's Nirvana Shatakam - "Mano Buddhi" by Pandit Jasraj in Raag Darbari

Adi Sankara's Nirvana Shatakam - "Mano Buddhi" by Pandit Jasraj

Purusha sukta (puruṣasūkta) is hymn 10.90 of the Rigveda, dedicated to the Purusha, the "Cosmic Being".

One version of the suktam has 16 verses, 15 in the anuṣṭubh meter, and the final one in the triṣṭubh meter. Another version of the suktam consists of 24 verses with the first 18 mantras designated as the Purva-narayana and the later portion termed as the Uttara-narayana probably in honour of Rishi Narayana. Some scholars state that some verses of Purusha sukta are later interpolations to the Rigveda. 
The Purusha sukta gives a description of the spiritual unity of the universe. It presents the nature of Purusha or the cosmic being as both immanent in the manifested world and yet transcendent to it. From this being, the sukta holds, the original creative will (ldentified with Viswakarma, Hiranyagarbha or Prajapati) proceeds which causes the projection of the universe in space and time. The Purusha sukta, in the seventh verse, hints at the organic connectedness of the various classes of society.

Purusha - The Purusha is defined in verses 2 to 5 of the sukta. He is described as a being who pervades everything conscious and unconscious universally. He is poetically depicted as a being with thousand heads, eyes and legs, enveloping the earth from all sides and transcending it by ten fingers length - or transcending in all 10 directions. All manifestation, in past present and future, is held to be the Purusha alone. It is also proclaimed that he transcends his creation. The immanence of the Purusha in manifestation and yet his transcendence of it is similar to the viewpoint held by panentheists. Finally, his glory is held to be even greater than the portrayal in this sukta.

Creation - Verses 5-15 hold the creation of the Rig Veda. Creation is described to have started with the origination of Virat or the cosmic body from the Purusha. In Virat, omnipresent intelligence manifests itself which causes the appearance of diversity. In the verses following, it is held that Purusha through a sacrifice of himself, brings forth the avian, forest-dwelling and domestic animals, the three Vedas, the metres (of the mantras). Then follows a verse which states that from his mouth, arms, thighs, feet the four Varnas (classes) are born. This four varna-related verse is controversial and is believed by many scholars, such as Max Müller, to be a corruption and a medieval or modern era insertion into the text.
After the verse, the sukta states that the moon takes birth from the Purusha's mind and the sun from his eyes. Indra and Agni descend from his mouth and from his vital breath, air is born. The firmament comes from his navel, the heavens from his head, the earth from his feet and quarters of space from his ears. Through this creation, underlying unity of human, cosmic and divine realities is espoused, for all are seen arising out of same original reality, the Purusha.

Yajna - The Purusha sukta holds that the world is created by and out of a Yajna or sacrifice of the Purusha. All forms of existence are held to be grounded in this primordial Yajna. In the seventeenth verse, the concept of Yajna itself is held to have arisen out of this original sacrifice. In the final verses, Yajna is extolled as the primordial energy ground for all existence. 

Pancha Suktas - Purusha Suktham

Atma Shatakam By Adi Shankaracharya

Guru  Satsang

Vedic Chanting Narayana Suktam during the 183rd Birth Anniversary Celebration of Sri Ramakrishna at Belur Math on 17 February 2018.

Vedic Chanting Narayana Suktam on Sri Ramakrishna Tithipuja 2018

Bramin's version - Devi Kavacham

Inner Energy, the source of life;understanding and experiencing this energy through the 100 verses hymn, Soundarya Lahari, written by Adi Shankara the renowned teacher of ancient India, describing this universal energy in the form of a beautiful diety, has been set to serene music which invokes tranquility and brings the human mind to a meditational state spontaneously. 

Soundarya Lahari

Sounds of Isha -
"Yad vaacha na abbhyuthitham"

03 Apamrutyaharam Mahamruthyanjaya Strotam

srisri

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