Professional Documents
Culture Documents
OF ADI SANKARA
With meanings in Tamil and English
by
Rama Venkataraman & Uma Krishnaswamy
Mount Kailas
LIST OF CONTENTS
Foreword
Introduction : The Works of Sankara
Stanzas 1 to 25
Stanzas 26 to 50
Stanzas 51 to 75
Stanzas 76 to 100
Annexure 1
Annexure 2
: Additional
FOREWORD
Many are the books that have been written over the years on the works
of Sankara. The reader of this book will ask, why then, one more, now on the
Sivananda Lahari? The answer is simple. It is inevitable that works of eternal
value like Sankaras will draw responses, not only of appreciation, but also of
interpretation and restatement in the light of the perceptions and experiences
through the changing circumstances and values of every age. Later writers
often bring a new insight or a new slant to provide the contemporary appeal
and relevance.
The present work can draw its justification, from the fact that its gifted
writers have endeavoured to capture and render the ineffable beauty and lofty
spirit of Sankaras work in Sanskrit into chaste versions of two contemporary
languages, English and Tamil, within a single book. The authors, Dr. Uma
Krishnaswamy and Dr. Rama Venkataraman, who come from two disparate
backgrounds, the former as a practising surgeon, and the latter as a Language
scholar, have been drawn together into this effort, by their shared love of
Sanskrit and devotion to Sankara. A third person, steeped in Sanskritic
learning, Shri S. Somaskandan has added to the value of this book, through his
invaluable services as an editorial adviser, to ensure the books fidelity to
Sankara in spirit and substance. The erudition of his editorial notes merit their
reproduction in full in Annexures 1 and 2 of this book. To these three
contributors, I offer my humble tribute.
N.Krishnaswamy
Chairman, Vidya Vrikshah
-------------------------------------------------
In these too, we see the purity of the Advaitic doctrine, albeit presented
simply and subtly. Effortlessly, he reconciles the Transcendent Brahman
with the Immanent and with equal facility, he demonstrates that the
cascading reactions of Bhakti culminate in Jeevan Mukti.
But, what fascinates the lesser mortal is the amazing sense of empathy
and sympathy Sri Sankara reveals for the ordinary man, and portraying
the human foibles of anger, greed, lust etc. and man's struggle with his
baser nature, some times effective, and sometimes hopeless.
Even more astonishing is his capacity to identify himself with the
emotional psyche of a woman, be it his own mother or that Universal
Mother. Nor is this sense of identification confined to human beings, for
he quite clearly sees himself in every creation of nature, bird or beast,
the animate or inanimate, even in the very elements of nature.
We see a multifaceted, infinitely complex and intriguing personality,
giving lie to the inept criticism that Sankara preaches a cold logic of
crystalline purity, where human warmth had little place. In fact, freed of
any sense of duality, Sankara saw universal oneness which allowed him
to relate as much to the sophisticate as to the rustic, lovingly helping
them along in their quest from the human to the divine.
The Sivananda Lahari, a religious lyric of a hundred verses, traditionally
attributed to him, may be studied in this context to fathom Sri Sankara,
the man. A paen of praise and love to Lord Siva, it is an elegant work
which matches his Soundarya Lahari in praise of the Goddess Parvati.
It is not in the Indian tradition to record epitaphs. If one can make so
bold as to deviate from this norm and look for one, appropriate to Sri
Sankara, that divinely inspired man, one need not seek farther than his
own Viveka Chudamani:
--------------------------------------------
Nagalinga (Couroupita
guianensis)
Mandara (Erythrina
variegata)
:
Svayam:
Svandlhr
klaya| cfal|k]tSSklaya| njtp:
Playa| BEx p#kztPlaya| Bvt mE .
SvayamtaEkOBvnSvaya| d pn
BIvayamandP[rdnBvaya| ntrym
Svaya| - (to the two) who are auspicious :Siva and Sivaa (Parvati)
AtaEk OBvn Svaya| - who are lavishly auspicious to the three worlds
d pn: Bvaya| - (to them) who appear repeatedly in (my) heart
Aand P[rdnBvaya| - (to them) who experience the bliss that wells up
nt: iy| - this salutation
glt S|BaE vcrtsrt: kbxrjaE
dlt Dk[yasrNx ptt vjytam .
dSt s|sarB#mNprtapaEpSmn|
vst mcEtaEdBv Svandlhr
kz v mQtQpNQz{pQyrp c mkQnrcl:
pz v tnQrQv prhrt kmQ krSmnmQ .
vQt kNQzXpmQ vhs trs trQkvcs
ptmQpjmQ SmQprQpj prmskQymQ vQrj st:
to who is god, worships one other than you, Oh Pasupati, not having considered you, the
supreme self luminous lord in their minds.
yTa b: - just as the intellect
S rjt| it - (considers) the oyster shell as silver
kacamn mN: - the glass flint as a gem
jlE pWE - in the flour and water paste
Xr| Bvt - milk is present
mgtNas - in the mirage
sllm - water
tTa - like wise
dEv B#aya - in delusion as to who is a god
Bjt Bvdy| - worships one other than you
jfjn: - the dull witted
mhadEvES| va| - you the supreme self luminary and lord
mns c n mva - not having considered in the mind
pSptE - Oh Pasupati, lord of beings
10
10
11
11
12
12
13
13
14
14
15
15
16
16
Let Brahma have a long life. His other four heads are deserving of protection by you,
for it was he who has written (the fate of) poverty in earth (for me). What doubt is there Oh
Vishada ? Oh Siva, the effect of your glance, which by itself is intent on protecting the poor,
protects me tenderly.
vr|c: - Brahma
dGaIy: Bvt - may he have a long life
Bvta - by you
tt pr: Sr: ctk| - the other four heads
s|ry| - are deserving of protection
s: Kl - he indeed
Bv- in earth
dWy| lKtvan - wrote (the fate of) poverty
vcar: k: va - what doubt is there ?
ma|- me
vSd - Oh Vishada, beautiful one
k]pya pat - protects tenderly
Sv - Oh Siva, auspicious one
tE kzaX yapar: - the effect of your glance
vy| Ap - by itself
dn Avn pr: - intent on protecting the poor
17
17
vy - you
vBaE - Oh Vibhu, all pervading one
p#sE Ap - though present (visible)
vamn - Oh Swami, lord
Bvt: - your
Aml pad Aj yglm - pure pair of lotus feet
kT| pyEy| - how will I see ?
ma| Tgyt - (it is) concealed from me
nm: s|B#m jxa| - those taking pleasure in offering reverential salutations
nl|pana| EN: - groups of gods
nj knk maNy mk[zW: - by their own ruby studded gold crowns
18
18
raSaByE rDpgharGzkE
19
rSyxQz rtpkQhtQvrkzk
rnQt smQsr rtnly :kjnk .
mtysmQ kmQ n vQypnys ksQypkQty
vtymQ pQrtSQctQ tv Sv kQtrQt: k vymQ
19
20
20
vWr| - at will
ABt: - on all sides
kpaln BXaE - Oh Kapali, the bearer of the skull (for alms) O Mendicant
mE dy kp|- my monkey like heart
Ayt cpl| - exceedingly fickle
F| BYa bqva - having tied firmly by devotion
Sv - Oh Siva, auspicious one
BvdDn| k[ - make it subservient to you
vBaE - Oh Vibhu, all pervading one
21
21
p#laEBaWrTaIhrNprtOaE DnghE
p#vESaEsn B#mt bhDa tkrptE .
im| cEtaEr| kTmh shE S|kr vBaE
tvaDn| k]va my nrpraDE k[ k]pam
22
pQrlptQyrrQthrNprtnQtQr tnkQh
pQrvStQkQtsQsnQ pQrmt pht tsQkrpt .
immQ ctSQcrmQ ktmh sh SmQkr vp
tvtnmQ kQtQv my nrprt kQpmQ
22
23
23
24
24
I would like to know when I will be living with the demigod attendants in the gold and
gem studded mansion in Kailasa mountain, in front of Sambhu, displaying hands clasped in
salutation on the head. I will (then) pass the days of Brahma, as if (it is but) a moment, in
comfort, crying, Oh Vibhu, Oh Swami who is with the mother,
Oh Paramasiva "save" (me).
kda va - I would like to know when
kWlasE - in the Kailasa mountain (Mount Kailash of the Himalayas)
knk mN sDE - in the gold and gem studded mansion
sh gNW: vsn - living with the demigod attendants (of Siva)
S|BaE: Ag#E - in front of Sambhu, bestower of happiness
P[z Gzt mDaI|jl pz: - displaying hands clasped above in salutation
vBaE - Oh Vibhu, all pervading one
sa|b vamn - Oh Swami, the lord who is with the mother (Parvati)
prmSv - Oh Paramasiva, supremely auspicious one
pah it ngdn - crying you save (me)
vDatNa| kpan - the days of Brahma (one day = 432 million years)
XN| iv - as if (but) a moment
vnEyam - I shall pass
sKt: - in comfort
tvW: b#adna| jyjyvcaEBnIymna|
gNana| kElBmIdklmhaEXy kk[d .
Tt| nlg#v| Onynmmalvpx|
kda va| pyEy| krDtmg| KfprSm
25
25
minds (ascetics)
gNana| kElB: - with the jests of the demigod attendants
mdkl - the rutting
mhaEXy kk[d - on the hump of the great bull
Tt| - seated
nlg#v| - the blue necked one
Onyn| - the three eyed one
uma Aal vpx| - the body embraced by Uma (Parvati)
kda va| pyEy| - when will I see you
kr Dt mg| - with the deer (symbolic of illusion) borne in the hand
KfprS| - the hatchet
26
26
27
27
28
your body composed of the moveable and the immoveable and is a certainty for me here Oh
Bhavanipati. Oh Swami I am fulfilled.
say| - similarity of form to the deity
tv pjnE - in your worship
Sv mhadEv it - with words such as Oh Siva, the auspicious one
s|ktInE - in devotional glorification of the deity
samy| - vicinity to the deity (one of four states of liberation)
Sv B DyIjnta - assemblage of people with exclusive devotion to Siva
sa|gy - together with
s|BaxNE - in conversation
salaEy| c - and residence in the same sphere as the deity
cr Acr - the moveable and the immoveable
Aamk tn - body composed of
yanE - in meditation
Bvan ptE - Oh Bhavanipati, lord of Bhavani (Parvati)
sayy| - absorption into the deity
mm s| AO Bvt - it is a certainty for me here
vamn - Oh Swami, lord
k]taTI: Am Ah| - I am fulfilled
vpadabjmcIyam prm| va| ctyayvh|
vamS| SrN| v#jam vcsa vamEv yacE vBaE .
vXa| mE dS caXx| skNa| dyWr| p#aTIta|
S|BaE laEkgraE mdymnssyaEpdES| k[
29
=29=
30
30
31
31
32
32
How was it possible that the poison which blazes fiercely, and which is the cause of
excessive fear (amongst) all the immortals was seen by you and moreover borne in the hand ?
Was it a ripe rose apple in the palm of the hand ? And placed on the tongue, was it a
medicinal pill? Held in the area of the neck, was it your ornament with a blue gem?
Oh Sambhu, Oh Supreme soul, speak (of) this.
valaEg#: - blazes fiercely
skl Amr - all the immortals
At Byd: vEl: - the poison which causes excessive fear
kT| va - how was it possible
vya : - was seen by you
k| c - and moreover
krE Dt: - borne in the hand
kr tlE - in the palm of the hand
k| pv jb Plm - was it a ripe rose apple ?
jaya| nht: c - and was placed on the tongue
s gzka va - was it a medicinal pill ?
kZ dESE Bt: - held in the area of the neck
k| tE - was it your
nl mN vBxN| - ornament with a blue gem
Ay| - this
S|BaE - Oh Sambhu, bestower of happiness
mhamn - Oh Supreme soul
vd - you speak
33
34
34
yaEgXEmDr|Dry skl:Ey:p#daEaEgnaE
amtaEpdESk]tnaE ba/atryapn: .
svIOy dyakry Bvt: k| vEdty| mya
S|BaE v| prmatr|g it mE cOE mrayvhm
35
ykXmrmQtrsQy skl:SQry:pQrttQykn
tQxQztQxQzmtptSkQtn phQynQtrvQypn: .
srQvjQMsQy tykrsQy pvt: kmQ vttvQymQ my
SmQp tQvmQ prmnQtrmQk it m ctQt sQmrmQynQvhmQ
35
iktQtmQ prtQtmQ
36
36
37
AmQnymQtmtrN smnsQsmQksQstQynQmn
mnQtnmQ tQzpkQtrjQjshtmQ kQtQv mttQv tt: .
smmQ klQptmQ sprQvsrpmQ cnQtmNmQ tmtmQ
ntQynnQtstmQ nrnQtrrmspkQymtnQvt
37
p#apyaclmagIdSItsDamtI: p#sSv:
saEms^NsEvtaE mgDr: pNItmaEmaEck: .
cEt: pkrlXtaE Bvt cEdandpaTaEnD:
p#agyEn vj|BtE smnsa| vOtda jaytE
38
pQrkQNQyclmrQktrQxtstrQt: pQrsnQnSQSv:
smsQstQNsvt mQktr: rQNsQtmmck: .
ct: xQkrlXt pvt ctnnQtptnt:
pQrklQpQyn vjQmQpt smnsmQ vQtQtsQtt jyt
38
39
39
40
40
41
vavtsmryKlsamg#smEtE sda
gaItp#ydEv mamkmnaEgI nvas| k[
42
42
43
43
krlg"mg: krd#B|gaE
GnSaIlvKfnaEtjt: .
grSaE vSdak]t cEt:
k[hrE p|cmKaEt mE k[taE B:
44
krlkQnmQk: krnQtQrpmQk
knSrQlvkNQznsQtjnQ: .
krS vStkQtSQc ct:
hr pmQcksQt m t p:
44
45
45
Oh chief bird of my mind, give up purposeless roaming. Enough of all that. Sport
always in the nest of the pair of lotus feet of Sankara, in the tree having Vedas for branches
and possessed of (Upanishads as) tree tops, which is well worshipped by the birds of
Brahmins, which is eternal, which causes happiness, destroys pain and shines with fruits
having ambrosia for juice.
AakNI nKrajkatvBvWsDavWBvW
raDtEp c praglltE h|sv#jWratE .
ny| BvDgNW rhs vECavhar| k[
Tva mansrajh|s grjanaTaHqG#sDatrE
46
AkrQN nkrjknQtvpvtQytQstvpv
rttp c ptQmrkllt hmQsvQrjrSQrt .
ntQymQ pkQtvkNSQc rhs sQvcQcvhrmQ
sQttQv mnsrjhmQs krjntmQkQrstnQtr
46
S|Byanvsts|gn daramE{GjNICda:
a#ta BltaCza vlsta: pyp#valta: .
dytE gNkaErka jpvc: ppaN sasna
OanandsDamrdlhr s|vt Playt:
47
SmQtQynvsnQtsmQkn hQtrm{kjrQNcQct:
47
48
48
Aandamtprta hrpda|BaEjalvalaEta
TWyaIpG"mpEy Bltka SaKaEpSaKavta .
ucWmaInskaymanpzlma@y nkmxa
nyaBPlp#da Bvt mE skmIs|vDIta
49
AnnQtmQtrt hrptmQpjlvltQyt
sQtrQypkQnptQy pkQtltk SkpSknQvt .
ucQcrQmnskymnpzlmkQrmQy nxQklQmx
ntQypxQzqplpQrt pv m stQkrQmsmQvrQtt
49
syarBvj|Bt| tSrTanatraDt|
sp#EmB#mraBrammsk]t sasnaSaEBtm .
BaEgd#aBrN| smtsmn:py| gNavk]t|
sEvE grmlkajInmhal|g| Sval|gtm
50
snQtQyrmQpvjQmQptmQ SQtSrsQtnnQtrtxQ^tmQ
spQrmpQrmrprmmskQtQ stQvsnSptmQ .
pknQtQrprNmQ smsQtsmn:jQymQ NvxQkQtmQ
sv krmlQlkrQjnmhlmQkmQ SvlmQktmQ
50
always pleasing with the loving Parvati, who is graced by the fragrance of
virtue, who is adorned by the lord of serpents, who is worshipped by all the gods, who is
possessed of good qualities, and who is embraced by Sivaa. (Interestingly, this verse can be
taken as a description of a jasmine flower by virtue of paronomasia)
sya AarB - the commencement of the evening
vjBt| - who dances
t Sr Tanatr - the interior of the pinnacle of the Vedas
ADt| - who occupies
sp#Em B#mra - with the loving Bhramara (Parvati in the form of a bee)
ABram| - who is pleasing
Ask]t - always
sasna SaEBt| - who is graced by the fragrance of virtue
BaEgd# AaBrN| - who is adorned by the lord of serpents
smt smn: py| - who is worshipped by all the gods
gN Aavk]t| - who is possessed of good qualities
sEvE - I worship
gr - in SriGiri, the mountain called Sri (Srisailam)
mlkajIn mhal|g| - the great image of Siva called Mallikarjuna
Sva Aal|gtm - who is embraced by Sivaa (Parvati)
51
51
kayamtvxIN| Gnvpdqg#mCdakmIZ|
vasyPlaEdyay smns|sEymCak]tm .
nymyrmd#nly| cjza mfl|
S|BaE va|Ct nlkDr sda va| mE mnatk: 52
kNQymQtvrQxNmQ knvptQkQrxQmcQctkrQmzmQ
vtQyssQyqpltyy smnsQsmQsvQymcQckQtmQ .
nQtQytQpkQtmrmtQrnlymQ cMQcjQjz mNQzlmQ
SmQp vmQct nlknQtr st tQvmQ m mnSQctk:
52
53
53
syaGmIdnayyaE hrkraGatp#Btank
vanaE vardgjIt| dvxda| Cza c|cla .
Bana| prtaExbapvttvmIyr Sva
ymvltafv| vjytE t| nlkZ| BjE
54
snQtQykrQmtntQyy hrkrktpQrtnk
54
vandmyamnE Ojgts|rXNaEaEgnE .
yEyayaKlyaEgBsrgNWgIyay mayavnE
sykq tafvs|B#may jznE sEy| ntS|BvE
55
55
mayasjgOyay sklam"ayats|carNE
say| tafvs|B#may jznE sEy| nt: S|BvE
56
mysQxQzjktQtQryy sklmQnynQtsmQcrN
symQ tNQzvsmQpQrmy j^n symQ nt: SmQpv
56
57
57
58
58
59
59
60
60
61
61
62
62
k|cXtma|sSExkvl| nyaEpharaytE
B: k| n kraEyhaE vncraE Bavt|saytE
63
kmQctQpXtmmQsSxkvlmQ nvQyphryt
pkQt: kmQ n krtQyh vncr pkQtvtmQsyt
63
vXtafnmtky kZnapmars|mdIn|
BBpyIzn| nmsrSr: kaEzrs|GxINm
64
vXsQtznmnQtksQy k^npsQmrsmQmrQtnmQ
pQtQprQyznmQ nmtQsrSr: k\rsmQkrQxNmQ
64
65
65
66
66
bhvDprtaExbappr
P[zplka|ktcaBaEgBmm
crpdPlka|XsEymana|
prmsdaSvBavna| p#pE
67
phvtprtxpxQpr
sQqzlkmQktcpkmmQ
crptqplkmQXsvQymnmQ
prmstSvpvnmQ pQrptQy
67
Amtmdmt| mhIht|
vmlBvpdgaEmavstm
68
amttmQtmQ hrQhnQtmQ
vmlpvtQptkxQzmvsnQtmQ
68
69
asQt yt rjml
pvtprNsQy nsQm kmQ ptQrmQ
69
70
70
Arhs - in public
rhs - in private
vtO bYa - with an independent intellect
vrvst| slB: - who is easily worshipped
p#s mtI: - the personification of graciousness
AgNt - countless
Pl dayk: - the giver of rewards
p#B: - the lord
mE - my
jgt ADk: - who surpasses the world
d - in the heart
raj SEKr: At - Rajasekhara, one with the moon for a diadem is present
AaFBgNk[|ctBavcap
yWSvmrNbaNgNWrmaEGW: .
njIy kbxrpn vjy sDd#
sandmavht sTrrajlmm
71
AzpkQtNmQctpvcp
kQtSQSvsQmrNpNkNrmk:
71
With rising devotion as the bent bow string (and) the bow of meditation furnished with
the unfailing series of arrows of rememberance of Siva, having vanquished the enemies of sin,
the victor who is the best amongst those of good intellect, possesses with joy, the eternal
glory of sovereignity.
AaF B - rising devotion
gN k[|ct - the bent bow string
Bav cap yW: - furnished with the bow of meditation
Sv mrN - rememberance of Siva
baN gNW: - with the series of arrows
AmaEGW: - unfailing
njIy - having vanquished
kbx rpn - the enemies of sin
vjy - the victor
sDd#: - the best amongst those of good intellect
sand| Aavht - possesses with joy
Tr raj lmm - the eternal glory of sovereignity
72
tvQySQrtmQ jkxNtQvhnQt
y ptptQmmh t Sv t kQtrQt:
72
BdartamdvhdpEXya
Bdar ev kmtsmtE lBv .
kEdarmakltmmhxDna|
padarvdBjn| prmEry
73
trttvhtQytpXy
tr Ev kmtsQsmt lpsQv
ktrmkltkQtmhxtnmQ
ptrvnQtpjnmQ prmSQvrsQy
73
AaSapaSESvaIsnad
BEdaEW:dygDWrmdW: .
AaSaSazky padarvd|
cEt: pEz| vasta| mE tnaEt
74
ASpSkQlSrQvsnt
pttQkQt:tvQyknQtrmnQt:
ASS\ksQy ptrvnQtmQ
ct: p\mQ vstmQ m tn
74
cEttr|gmD/ cr mrarE
nEtsmtjgta| vxBaDF
75
75
BmIhESpdpkrmavst
kad|bnv k[tE prtaExvxIm
76
pkQtrQmhSptxQkrmvsnQt
ktmQpnv t prtxvrQxmQ
76
b:TraBvtmrpadp
sa vDvIrhNv sdamrt
savnamrNdSInktInad
s|maEhtEv SvmOjpEn vtE
77
tQt:sQtrpvmSQvrptptQm
skQt vrQvrhNv stsQmrnQt
stQpvnsQmrNtrQxnkrQtnt
smQmhtv SvmnQtQrjpn vnQt
77
spcarvDvnbaEDta|
svnya| sd| spata| .
mm smr bmma| p#BaE
vrgNEn nvaEFvDmv
78
spcrvtxQvpttmQ
svnymQ shQtmQ spSQrtmQ
78
ny| yaEgmnsraEjdls|carXmvt@m
S|BaE tEn kT| kZaErymrafqvX:kvazXt: .
Ayt| ml| vdHqG#ygl| ha mE mnty
79
ntQymQ ykmnsQsrjtlsmQcrXmsQtQvtQkQrm
SQSmQp tn ktmQ kzrymrzQvX: kvzXt:
79
80
80
81
81
82
83
83
sklBvnbDaE scdandsDaE
sdy dygEhE svIda s|vs vm
84
sklvnpnQt scQctnnQtsnQt
sty hQtykh srQvt smQvs tQvmQ
84
85
jltmtntX nv ptlpt
n c vnmQkyymQ nv pQt: pQrvN: .
aSnsmxvsQtQrkQymQ sprQymQ
kty ktmhmQ t klQpynnQml
85
garment). Oh Indumouli, tell me how will I arrange for the food, flower, ornament and
garment that is prominent in your worship ?
jlD mTn - churning the ocean
dX: n ev - quite unskilled
patal BEd n c - nor in piercing the nether world
vn mgyaya| - hunting in the wild
n ev lD: p#vN: - quite an unskilled hunter
ASn - food
k[sm - flower
Bxa - ornament
vO - garment
mya| spyaI| - prominent in worship
kTy - you tell
kT| Ah| - how will I
tE - your
kpyan - I arrange
i mlE - Oh Indumouli, one who wears the moon as a tiara
86
jn msQtkmmQkQrplQlvmjn n tahmQ vp
n jQMtmQ h ptmhn hrN ttQvn ttQpN
86
87
87
yda k]ta|BaEnDsEtbDn:
krTlaD:k]tpvItaDp:
Bvan tE l|Gtps|Bv:
tda SvacaItvBavnXm:
88
yt kQtmQpntspnQtn:
krsQtlt:kQtprQvttp:
pvn t lmQktptQmsmQpv:
tt SvrQcsQtvpvnXm:
h cv
88
ntBnItBvmS pja
vDByaInsmaDBnI t: .
Dnxa mslEn camBvaI
vd tE p#tkr| tTa kraEm
89
ntprQtpsQtQvmS j
vtprQtQynsmtprQn xQz:
tx sln cSQmprQv
vt t pQrtkrmQ tt krm
89
90
mnskQtmSQvrsQy sv
Srs cv stSvmQ nmm
90
Aaa{va ta ngItas
a a ta vt p#sadat
91
91
92
92
saEmklaDrml
kaEmlGnkDrE mhamhs
vamn grjanaTE
mamkdy| nrtr| rmtam
93
smkltrml
kmlknknQtr mhmhs
sQvmn krjnt
mmkhQtymQ nrnQtrmQ rmtmQ
93
94
94
95
DWyaI|k[SEn nBt|
rBsadak]y B|Klya
prhr crNalanE
dymdEB| bDan cO:
96
trQymQSn npQtmQ
rpstkQxQy pkQtSQmQkly .
rhr crNln
hQtymtpmQ ptn ctQynQtQr:
96
p#cryBt: p#gBvya
mdvanEx mn:kr gryan
97
pQrcrtQypt: pQrklQpvQtQtQy
mtvnx mn:kr krynQ
97
98
utQytQxvSxpktvnymQ tQytmnrQtrkmQ
klQyNmQ tv krpQry mm kvtknQykmQ tQvmQ kQhN
98
99
99
mhtQmQykQrvcrNpQrkrN tnxsQtmvtQ
tsQtQvmQ vtQtmtQtmqplmQ SmQp pvtQsvk:
100
excellent of excellent objects, amongst the praise worthy, when discussing the
subject of the foremost amongst the exalted.
taEOEN Al| - enough of praise
Ah| p#vm n mxa - I do not speak falsely
dEva: vr|cady: - gods such as Brahma etc.
tyana| gNna - of the enumeration of the praiseworthy
p#s|g smyE - at the time of the discourse
va| Ag# gy| - you are to be counted first
v: - they know
mahay Ag# - foremost of the exalted
vcarN p#krNE - in the discussion of the subject
Dana tx: taEmvt Dta: - (like) chaff shaken off the grain
va| - you
v: - they know
uOmaEOm Pl| - the excellent of excellent objects
S|BaE - Oh Sambhu, bestower of happiness
Bvdq sEvka: - your devotees
it mC|kracayI vrct Svandlhr smaOa .
it mcQcHQkrcrQy vrct SvnnQtlhr smpQt .
ipQp^yk mcQcHQkrcrQylQ iyVQVpQpzQz cv]nQtlhr nV pVQV.
Thus concludes the Sivananda Lahari composed by Sri Sankaracharya
it - thus
mC|kracayI
vrct
- composed
Svandlhr
smaO
- by Sri Sankaracharya
- Sivananda Lahari
- concludes
ANNEXURE 1A
The two verses of the stotra viz. 50 and 51 contain Sleshalankar ( lExal|kar )
Figure of speech ( Rhetoric). They have two meanings.
Verse 50
gr mlkajIn|
Who is known as
Mallikarjuna of Sri Sailam
Sva Aalt|
sEvE mhal|
ANNEXURE - 1B
Verse 51
s SWlvas vB:
vhrta| mdyE mnaE rajvE
pn: saXa]t B#mraDp:
B|gCa nznaEkz:
krmdg#ah
P[rmaDvaad:
nadyt:
mhastvp:
Meaning
May that omnipresent Lord
of Sri Sailam
Dwell happily in the lotus
of my mind
Again in his glorious form
of Lord of the Goddess
Bhramara
Happy in dancing according
to the wishes of Bhringee
Conqueror of the pride of
Gajasura
Making Madhava ( Vishnu)
joyous and happy
United with the sound of
Pranava
Extremely fair bodied
pExNa cat:
Respected by Kamadeva
smnaEvnEx spX:
Is favourably disposed to
the good-minded people
Alternative meaning
ANNEXURE 2-A
:
gNESay nm:
Notes
Kalidasa begins his Mahakavya Raghuvamsam with the prayer:
vagTaIvvs|p vagTIp#tpOyE.
jgt: ptr vdE pavItprmWr
and offers his obeisance to the Divine Parents of the Universe-Lord Siva and his consort who are inseparable like the word and its meaning.
The first sloka of Sivanandalahari gives a description of the inseparable
Divine Parents. They are the repository of all forms of knowledge and art,
always engaged in penance-tapas for the benefit of the whole universe. They
shower their benign and auspicious blessings on their devotees.
The suggestion is that this image of the Divine Parents should be enshrined in
the devotee's heart and that he should constantly meditate upon them and
perform all his duties always feeling their presence in his heart.
The Lord present in his heart will guide him in carrying on his duties
correctly and every work done by him will be flawless.
The next sloka craves for the benediction of the Lord and hopes that
Sivanandalahari (billowing waves of the stream of supreme Bliss-Sivanand)
may bring relief to the devotees wandering aimlessly in Samsara.( i.e.in the
cycle of birth and death )
In the next twenty four verses ( sloka 3 to 26 ) Adi Sankara Bhagavatpada
while eulogizing the greatness of the lord, brings forth the humble state of a
devotee very feelingly. Verses 27 to 35 sing the glory of the Lord.
Some words occurring in the verses from 3 to 35 need elucidation.
verse 3 -- Oprhrm meaning the destroyer of the Tripuras. ( The three cities )
The jiva, the individual soul in bondage, is said to have three types of bodies
( sariras ): Sthula, Suksma and Karana.
1. Sthula Tl Srr is the gross or material and perishable body
2. Sukshma sm Srr is the subtle body known as Linga Sarira also having
seventeen component parts viz.,
the five organs of perception ( OanEd#y )
the five organs of action ( kmId#y )
the five vital forces ( p p#aN )
intellect ( b ) and mind ( mns )
The Linga sarira ( subtle body ) accompanies the individual sprit or soul in all
its transmigrations ( cycle of births and death ) and is not destroyed by death.
3. Karana karN Srr is the causal body, the original embryo or source of the
body existing with the universal impersonal spirit. Equivalent to Avidya or Ajnana
or Maya. It is the root cause for embodiment.
The epithet Oprhr means that Lord Siva's Grace will enable his devotee to
liberate himself from the cycle of births and deaths and attain self-realization.
Another meaning is also advanced to the word Oprhr by referring to a puranic
story. Once there lived three very powerful Asuras -- 1. Tarakaksha, 2. Kamalaksha
and 3. Vidyunmali. Tarakaksha built a city of gold ( Svarnapuri ) in svargaloka ( Heaven);
Kamalaksha built a city of silver ( Rajatapuri ) in antariksha ( sky ); and Vidyunmali
built a city of iron ( Lohapuri ) in the martyaloka also known as Bhuloka (earth ). These
three asuras were troubling all the good persons in all the three worlds. So the almighty
Lord Siva destroyed them and the three cities built by them. So he is called Oprhr.
Verse 22 -- tkrptE meaning Master of the thieves
A Mantra in the Yajurveda, Rudradhyaya, 3rd Anuvaka offers obeisance to
Lord Siva as follows:nmaE nxN ixDmtE tkraNa| ptyE nm:.
Meaning-- Salutations to the Master of the thieves who, with a quiver full of
arrows hanging on his shoulder and with a bow and an arrow in his hands is
ready to shoot at.
It may be noted here that the Rudradhyaya is a vedic Hymn addressed to
Lord Siva in the form of Rudra ( hot- tempered nature ).The Hymn begins with the
prayer:
nmtE d# myv utaEt ixvE nm:.
nmtE At DvnE bahyamt tE nm:
Meaning -- O Lord ! Obeisance to you( Your anger ). Salutation to your arrow, bow
and your both hands.
ya t ix: Svtma Sv| bBv tE Dn:.
Sva Srya ya tv tya naE d# mfy
Meaning -- O Lord Rudra ! May your arrows, bow and quiver all be auspicious to us.
Let them protect us and make us comfortable and happy.
Thus goes on this hymn eulogizing the all-pervading Lord Siva ( as Rudra ), in eleven
anuvakas. tkraNa| ptyE nm: occurs in thr 3rd anuvaka as stated above.
Let us know as to what this word 'Rudra' signify. Bhagavad-Gita tells us :iIr: svIBtana| ESE{jIn tt.
B#amysvIBtan yOaFan mayya
Gita - XVIII - 61
The Lord dwells in the hearts of all beings, O Arjuna, causing all beings to
revolve by Maya, as though mounted on a machine.
The 'Rudra' aspect of Iswara controls the mind and thus He is the Master of
the minds of all living beings.
In sloka 22, the venerable Acharya Sankara Bhagavatpada entreats the Lord to
exercise his authority over the thief of his mind who, because of greed and other evil
qualities has the tendency of robbing the wealth of others.1.
--------------------------------------------------------------------------------------------------
1. A reference may be made here to the first mantra of the Isavasya Upanishad which
says :iISavaymd| svI| yk jgya| jgt.
tEn yEn BqTa ma gD: kyvnm
All this, whatsoever moves on earth is to be hidden in the Lord (the self). When
thou heart surrendered all this, then thou mayest enjoy. Do not covet the wealth of any
man.
( Translated by F. Max
Muller )
Everything- immovable or movable - in this world belongs to Iswara. Whatever
we get legitimatly should be taken as His Prasada. We should not yearn for other's
wealth. If we follow this injunction, there will be no trouble at all in this world.
-------------------------------------------------------------------------------------------------So in this sloka he significantly addresses the Lord as O Lord of thieves-- tkrptE.
It can be understood that he does so keeping in view the mantra of the Rudradhayaya-nmaE nxN ixDmtE tkraNa| ptyE nm:.
tkrptE is only an allegorical expression. ( It does not mean that Lord Siva is a
thief. )
The mind, the five jnanendriyas ( sense- organs ) and the five karmendriyas ( organs
of action )
come under the purview of the Ekadasa Rudras. So we perform Ekadasa Rudrajapam,
abhisekam, homam etc., for the welfare of all living beings.
Verse 24 -- vDatNa| kpan meaning the Kalpas of Brahma
The Bhagavadgita says :sha#ygpyItmhyI$NaE v:.
raOygsha#ata| tE{haEraOvdaE jna:
Gita -- viii -- 17
Brahma is known as Prajapati or Virat. His one day is of the duration of one thousand
ages ( yugas ). His night too is of the same duration viz. one thousand ages (yugas ).
The day of the Brahma is called Kalpa and the night is called Sarga.
Adi Sankara Bhagavatpada in his Prapanchasara Tantra ( first patala slokas 29 - 39 )
gives the divisions of time from the minutist ( namely the lava ) to the duration of Brahama's
life as noted below :1 lava
= the time it takes to pierce a lotus leaf with a needle.
30 lavas
= 1 Truti
30 Trutis
= 1 Kala
30 Kalas
= 1 Kashta
30 Kashtas
= 1 Nimish
8 Nimish
= 1 Matra which is equal to one breath ( svasa )
360 Svasas
= 1 danda or Nadika
2 Nadikas
= 1 Muhurta
30 Muhurta
= 1 Day and night
30 Days & nights
= 1 Month
12 Months
= 1 Human year
1 Human year
= 1 Day & night of the Devas
360 Days of the Devas
= 1 Celestial year
12000 Celestial years
= 1 age ( containing four yugas )
1000 ages
= 1 Day of Brahma
1000 ages
= 1 Night of Brahma
30 Days & nights of
Brahma
= 1 Month of Brahma
12 Months of Brahma
= 1 year of Brahma
100 years of Brahma
= the period of life of Brahma
Thus the duration of Brahma's life ( the period of 36000 days & nights ) is
8,64,00,00,000 human years.
AyaYy: svaI: p#BvyhragmE.
rayagmE p#lytE tOvays|OkE Gita viii -- 18
From the unmanifested come forth all the manifested things at the approach of
the day; and there alone they merge at the approach of the night, in what is called the
unmanifested.
The close of the day of Brahma ( i.e. kalpa ) is followed by the night of
Brahma ( i.e. Sarga ) during which period Brahma sleeps. This period is called the
intermediate dissolution - nWmOk p#ly. As already stated there occurs one thousand
nights in the life of Brahma and so there will be the same number of nWmOk p#ly.
At the end of Brahma's life with the indrawn breath of Kala, there will be the Great
dissolution-- Maha pralaya.
Verse 28 -- say|, samy|, salaEy|, sayym
These are the four levels of mukti. 1. saym The state of identification of
oneself with the image of the God he worships. The sloka suggests that this state can
be attained by performing the ritualistic worship of his Istadeva with full devotion.
2. samym Singing the praise of the Lord all the time will make the devotee
feel that he is in the proximity of the God and he will see His presence near him and
everywhere.
3. salaEym In the Salokya stage the devotee feels that he is in the kingdom
of God -- Kailasa, Vaikunta, etc.
Strictly speaking these are all mental condition of the individuals. There are
innumerable cases of devotees and saints who could not only attain the above
mentioned levels of mukti, but the fourth state of Sayujya mukti also.
4. sayym In the Sayujya stage the devotee completely merges in Parabrahma
and becomes one.
Verse 35 -- yaEgXEm Adi Sankara in his commentary on the Gita Adhyaya II sloka 45
says : yoga is attainment of what is unattained, Kshema is the maintenance of what is
already attained. But in his commentary of the sloka 45, Adhyaya II he says :Gaining what has not been acquired is yoga and preserving what has been already
acquired is kshema.
In whom the desire for acquisition and preservation is uppermost for him
spiritual endeavour is extremely difficult. Therefore give up pursuit after acquition
and preservation.
We can say --yaEg - Yoga means relation with the almighty
XEm Kshema means welfare of self
The Lord has clearly stated : those who worship Me alone thinking of no other,
who are ever harmonious, I bring full security.( to both Yoga and Kshema )
AnyatytaE ma| yE jna: pyIpastE.
tExa| nyaByana| yaEgXEm| vhayhm
Gita IX -- 22
He has also stated :
svIDmaIpryy mamEk| SrN| v#j.
Ah| va svIpapEyaE maEXyyam ma Sc
Gita XVIII --66
From verse 36 starts the topic relating to Bhakti and ends with the sloka 49
AandamtprtaBvt mE skmIs|vDIta.
vN|, ktIn|, mrN|, padsEvn|, AcIn|, vdn|, day|, sy| and AamnvEdnm
These are the nine types of Bhakti mentioned in our Sastras. Supreme Divine Love
together with the steps leading to it is called Bhakti. Experience of unsurpassed Bliss and
illumination can always be equated with Self-realization.
Acharya Sankara Bhagavatpada deals with all these nine types of Bhakti.
Any B Always thinking the Lord with the stead-fast mind gets prominence in
sloka 36. Other types of Bhakti then follow with equal force.
Verses -- 50 and 51
In these two verses the Acharya adores the Mahalinga at Sri Sailam called
Mallikarjuna
( a Jyotir- linga ). During his Digvijaya yatra Acharya Sankara Bhagavatpada
visited Sri Sailam. He subdued the Kapalikas there.
--------------------------------------
LAKE MANASAROVAR
Filename:
SIVANANDALAHARI
Directory:
C:\Documents and Settings\KRISHNASWAMY\My
Documents
Template:
C:\Documents and
Settings\KRISHNASWAMY\Application
Data\Microsoft\Templates\Normal.dot
Title:
SIVANANDALAHARI OF ADI SANKARA
Subject:
Author:
Dr.Uma Krishnaswamy
Keywords:
Comments:
Creation Date:
2/1/2014 2:54:00 PM
Change Number:
3
Last Saved On:
2/1/2014 3:25:00 PM
Last Saved By:
KRISHNASWAMY
Total Editing Time: 26 Minutes
Last Printed On:
2/1/2014 3:30:00 PM
As of Last Complete Printing
Number of Pages: 138
Number of Words:
26,073 (approx.)
Number of Characters: 148,619 (approx.)