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Sarasvatī manohari - 2

Sarasvatī manohari - 2

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Published by: Sahasram Ramachandran K on Dec 23, 2012
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Dr. R. AshaDr. R. AshaDr. R. AshaDr. R. Asha
‘Sarasvatī manohari’ ‘Sarasvatī manohari’ ‘Sarasvatī manohari’ ‘Sarasvatī manohari’ 
---- 2222
 gañdVr _Zmoh[a eL²>H$[a gXmZÝXbh[a Jm¡[a eL²>H$[a 
Brahman, the Ultimate Truth is of the nature of unalloyed Bliss –‘ānando brahmeti vyajānāt’ – so says the Upani
ad. It also says that
ānanda is the source from wherein all beings originate, aresustained by and finally dissolved in – ‘ānandādyeva imāni bh
tāni jāyante’ etc.While Kāmāk
ī is Parabrahma–svarupiī, and K
śvarī, she isbasically
Ānandalahari – Bliss and the source of all Bliss. Not onlyro, She is Sadānandalahari – always blissful, ie at no point of time,untained or conditioned by sorrow – Absolute, Unconditioned,Bliss personified.She is also at the same time identical with ātman, our inner self.Bliss, therefore is our in herent true nature, which we knowwithout knowing it. It is because of this that we constantly strive toseek happiness always. This restless quest, this pursuit forincessant happiness is an indicator of our most innermost urge. Allmaterial concerns can be clubbed under it. We mistakenly seekhappiness is external objects unaware that it is within us, as ourinnermost self, accessible if only we turn and look inwards. It is afraction of the Supreme bliss that is reflected in the objects of sense. (The lalitā Sahasrānāma says that the bliss known toBrahmā and others is but a drop of the bliss of Ambā –Svātmānanda – lav
 ī – bhūta – brahm
ādyānanda – santatih’]External happiness is temporal and never completely whole. Thatis why is fails to offer lasting contentment or peace. This state of inner bliss is spoken of as tur
 īya or the Fourth – S
 ī isalso sanskari the giver of such supreme peace and auspiciousness. Peaceand bliss go hand in hand. It is noteworthy that in the kti of Muttusw
 īkita referred to above, the word Sankari occurs twice as if toemphasize this point.
Ācārya Sankara uses this beautiful word Ānandalahari in hisSaundaryalahar
 ī (Incidentally, it is well known that the first part of thiswork itself is called
Ānandalahari. Apart from his, there is anotherwork by Ācārya bearing the same name)
 gwYm{gÝYmo‘©Ü`o gwa{dQ>{n-dmQ>r-n[ad¥Vo _{UÛrno ZrnmondZd{V {MÝVm_{UJ¥ho & {edmH$mao _ÄMo na_{ed-n`©L²>H${Zb`m§^OpÝV Ëdm§ YÝ`m: H${VMZ {MXmZÝXbhar_² &&
Herein is described the abode of Ambā in the island of gemsamidst the ocean of nectar. She resides in the palace made of gemsof intāmani (wish-yielding) surrounded by a park of kadama (n
This abode can be visualized either externally or internally. We must prayto Amb
ā to reside in our hearts. We must make our minds a garden(similar to the garden of Kadamba trees found in Sr
 īpura) for Her toplayfully sport in for is she not Kadama – vana – c
 īm As
 Ho$brdZ§ _Zmo _o Ho$fm§{MØdVw {M{ÛbmgmZm_²$
Mūka kavi says –A garden requires maintenance and periodic removal of weeds. So too wemust watch our minds, our thoughts, carefully and consistently removingunwanted ones.Periava, while explaining the word cit
i in this sloka says that let usbuild an abode for Amb
ā in our hearts with our thoughts as gems.Each thought should therefore be a good one, a lofty one, a sāttviaone.While of course, initially, thought-control is admittedly difficultone could etart by engaging the mind constantly in Her thought,Her form, Her abode, etc.Ācārya concludes the stanza as bhajante tvām dhanyā
 katicanacid
 īm, meaning A few fourtunate people worship you whoare the flood of the bliss of consciousness in such a residence.Through meditation, it is possible for us also to experience thiscid
 ī. Periava explains thus – We must visualize Amba’s fromand have it imprinted in our hearts. We must also imagine that we too livein Amba’s residence just described. We must imagine that Her grace in the

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