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With meanings in Tamil and English
Rama Venkataraman & Uma Krishnaswamy

Mount Kailas

A Vidya Vrikshah Publication

Sri Sankara Bhagavadpada

nmaE nm: gpakayam


Introduction : The Works of Sankara
Stanzas 1 to 25
Stanzas 26 to 50
Stanzas 51 to 75
Stanzas 76 to 100
Annexure 1

: Grammar Notes of Shri S. Somaskandan

Annexure 2

: Additional

Notes of Shri S. Somaskandan

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.
Chairman, Vidya Vrikshah


The works of Sankara

An Introduction
Uma Krishnaswamy
More than any other inspired being who has graced and enriched India,
Sri Sankara holds a special place in both the minds and the hearts of the
people. His lofty intellect, his incisive analysis and his clarity of
expression all arouse both awe and reverence.
To guage Sri Sankara the intellectual, the philosopher and the teacher
extraordinaire, requires but a fleeting glimpse of his many achievements.
In a span of a mere thirty two years of life he thought, spoke and did
more than most can do in several life times.
In his hands, Hinduism underwent an intellectual catharsis shedding the
dross of dead ritual and decadence, which had accrued over time.
Advaita Siddhanta emerged to feed sweet reason and nourish the then
weakened soul of the Vedic religion.
Sri Sankara's commentaries on the ten principal Upanishads, the
Brahma Sutra and the Bhagavad Gita, stand testimony to this, and form
the glittering diadem of his intellectual achievements in the field of
His style of writing here reveals a relentlessly logical mind, a mind
unafraid of facing the conclusions reached by that logic, however
revolutionary those might have been in the 6th Century B.C.
Surprisingly, far from being cold or sterile, a warmth permeates these
sophisticated and esoteric writings, moving a scholar to comment that it
was "monistic music, it elevates and it reassures".
But what of Sankara the man, the ascetic who saw no inconsistency in a
Sanyasin easing his widowed mother's last moments of life? What clues
has he left of his feelings, his emotions towards the common man whose
world he had formally renounced?
Did he feel superior to them by virtue of his intellectual or moral stature?
Could he identify with the petty needs, desires, joys and fears that beset
the common man, woman or child? It is said that nowhere does a writer
stand more revealed than in his poetry, for that is an outpouring of his
heart and not his head.
It is therefore in his religious lyrics that we can find clues to Sri
Sankara's personality. In these we find that his style of writing is sharply
at variance from his Vedantic works. An ardent emotional fervour of
devotion characterises them, together with a spontaneous poetic

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:

Sata mhataE nvst staE vstvlaEkht| crt:.

tNaI: vy| BmBvaNIv| jnanhEtnayanp taryt:
Noble men live calmly and loftily,
Moving for the benefit of the world, like the spring,
Having themselves crossed the fearful ocean of life,
They, with no motive, help others also to cross it.


Flowers and leaves sacred to Siva

Bilva (Aegle marmelos)

Nagalinga (Couroupita

Mallika (Jasminum species)

Datura (Datura. metel)

Mandara (Erythrina

Indian Lotus (Nelumbo


Water Lily (Nymphaea



klaya| cfal|k]tSSklaya| njtp:
Playa| BEx p#kztPlaya| Bvt mE .
SvayamtaEkOBvnSvaya| d pn
BIvayamandP[rdnBvaya| ntrym

klpQymQ zlHQkQtSSklpQymQ njtp:

qplpQymQ pkQtx pQrk^tqplpQymQ pv m .
SvpQymsQtktQrv]SvpQymQ hQt ]rQ
pvpQym]nQtsQqrtpvpQymQ ntrymQ

inQt e]Qzy nmsQkrm], skl klkLmQ sQvpmk

uzyvrQkmQ, tlylQ alHQkrkQkpQpzQz cnQtrklkLzyvrQkmQ,
prsQprmQ cyQt tvtQt]Q py] prQvt prmcQvrrQkL e]Q
t]Qk]QVvrQkmQ, t]Qzy pkQtrQkLzmQ crQvt xrQtQtHQkL
prkcpQ ptQkVvrQkmQ, lkVQmQ aprmtm] A]nQttQt
aLkQk]QVvrQkmQ, e]Q hQtytQtlQ n]kQnQtmQ t ttyQ
t]Qk]QVvrQkmQ, A]nQttQtlQ sQrkQk]QV apvmky sQvptQt
^]vrQkmQ Aky prQvt prmcQvrrQkL]Q pzQ AkzQmQ.
Let this be my salutation to the Auspicious ones, who are the embodiment of art,
whose heads are adorned by the crescent moon, who are the fruits of mutual penance,
whose bounteousness is displayed amongst (their) devotees, who are lavishly auspicious to
the three worlds, who appear repeatedly in (my) heart and who experience the bliss that wells
klaya|- (to the two) who are the embodiment of all art
cfal|k]t SSklaya| - who have the cresent moon adorning their heads
njtp: Playa| - (to them) who are the fruits of mutual penance
BEx p#kzt Playa| - who show their bounteousness amongst their devotees
Bvt mE - let it be my

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

klnQt SmQp tQvcQcrtsrt: klQpxrj

tlnQt tlQysrNx ptnQt vjytmQ .
tSnQt smQsrpQrmNprtppSmnmQ
vsnQt mcQcthQtv SvnnQtlhr

h cmQp! u]Qzy crtQtrmQ e]QkV ntylnQ pmQ, pvmQ

e]QkV ty a[kQmQ,tQt e]QkV vyQkQklQ v[yk pyQnQ ank
tzkHQkLlQ vmQ, pVvcQ [llQ EVQpmQ kQktQtVQ cnQty aLkQmQ,
e]Qzy m]t] mvlQ vnQ tHQmQ, cv]nQtmQ e]QkV prvkmQ,
vVQVz]Q vLHQkzQmQ.
Oh Sambhu, let the wave of Siva's bliss, which trickles forth from the river of your
life, which destroys the dust of sin, which falls into the paths of the streams of the
intellect, which grants the mitigation of the agony of wandering in the circuit of worldly life
and which tarries in the heart of my heart, be victorious.
glt - which trickles forth
S|BaE - Oh Sambhu, bestower of happiness
vcrt srt: - from the river of your life
kbxrj: - dust of sin
dlt - which crushes
Dk[ya srNx - into the paths of the streams of the intellect

ptt - which falls

vjyta| - may it be victorious
dSt - which grants
s|sarB#mN - wanderings in the circuit of wordly life
prtapaEpSmn| - mitigation of agony
vst - which lives
mcEt: dBv - in the heart of my heart
Svandlhr - the wave of the bliss of Siva, the auspicious one
OyvE| | Oprhrma| Onyn|
jzaBaraEdar| clrghar| mgDrm .
mhadEv| dEv| my sdyBav| pSpt|
cdalb| sab| Svmtvfb| d BjE

tQryvtQymQ hQtQymQ tQrrhrmtQymQ tQrnynmQ

jzprtrmQ clrkhrmQ mQktrmQ .
mhtvmQ tvmQ my stypvmQ pSptmQ
ctlmQpmQ smQpmQ SvmtvzmQpmQ hQt pj

]Q vtHQkLlQ aVytQ tnQtvmQ, m]tVQ A]nQttQtkQ

kpQpvmQ, sQl, sXQm, krNm]QV ]Q crrHQkL a[pQpvmQ,
a]tQtVQmQ tlQvmQ, ]Q kNQkLzyvmQ, jzy
trtQtpQptlQ kmQprm] tVQVzyvmQ, ack]QV srQpQpHQkL
mlyk aNnQtpQpvmQ,m]kQ kylQ EnQtyvmQ,tvrQkLlQ
cVnQtvmQ,sQvymkv prkckQk]QVvmQ,
e]Q]ztQtlQ kNpvzyvmQ, jvrckkQ nykmQ,mX
st]m] M]tQtVQ uVvzm]vmQ, amQpkz]Q ipQpvmQ,
nzQ^ymQ cyQpvmQ Aky cv] hQtytQtlQ ty]mQ cyQkV]Q.
I worship that Siva in my heart, who is known through the three Vedas, who is dear to
the heart, who is the destroyer of the three bodies (of man), who is pre eminent,
who is three eyed, who is distinguished with his matted locks, who wears a moving serpent as
a necklace, who bears the deer(the symbol of Maya), that Mahadeva, the self
luminous, who is compassionate to me, who is the lord of all, who is the basis of the intellect,
who is with the mother and who is very good at imitation.

OyvE| - who is known through the three Vedas

| - who is dear to the heart
Oprhr| - who is the destroyer of the three aspects of man
Aa| - who is preeminent
Onyn| -who has three eyes
jzaBaraEdar| - who is distinguished with matted hair
clrghar| -who wears a mobile snake necklace
mgDr| -who bears the deer, symbolic of Maya (illusion),
mhadEv| - who is the supreme god
dEv| - who is self luminous
mysdyBav| - who is compassionate to me
pSpt| - Pasupati, who is the lord of beings
cdalb| - who is the basis of the intellect
sab| - who is with the mother (Parvati)
Sv| - who is the auspicious one.
Atvfb| - who is extremely good at imitating or acting
d BjE - I worship in (my) heart

sha#| vtItE jgt vbDa: Xd#Plda:

n myE vp"E va tdnsrN| tk]tPlm .
hrb#adnamp nkzBajamslB|
cr| yacE S|BaE Sv tv pdaBaEjBjnm

shsQrmQ vrQtnQt jkt vt: XtQrqplt:

n mnQy sQvpQn v ttsrNmQ ttQkQtqplmQ .
hrpQrhQmtnmp nkzpjmslpmQ
crmQ yc SmQp Sv tv ptmQpjpj]mQ

h cmQp! ulklQ alQpm] pl]kQ kkQk]QV tvrQkLQ

AyrkQkNkQkk ikQk]QV]rQ. k]vmQ z avrQkL v[pvty
alQl anQt tvrQkLlQ aLkQkpQpmQ pl]y n]Q eNQNv ilQl.
h cv! u]Q aklQ ipQpvrQkL] vxQ, prmQm
tl]vrQkkQmQz rQlpm] u]Qzy tmrkLpQ p]QV
crNHQkL tvty epQpmQ yckQkV]Q.
Oh Sambhu, a thousand gods exist in the world, who are the bestowers of trifling
rewards. Not even in my dreams do I consider following them nor the benefits conferred by
them. Oh Siva, I beg always to worship your lotus feet, difficult though it is even for
Vishnu, Brahma and (such) others, who have obtained proximity to you.
sha#| vtItE - a thousand exist
jgt - in the world
vbDa: - gods
Xd#Plda: - the bestowers of trifling rewards
n myE - I do not consider
vp"E - in my dreams
va - or
tdnsrN| - following them
tt k]t Pl| - the rewards given by them
hr b#adna| Ap - even Vishnu, Brahma and (such) others
nkzBaja| - those in proximity
AslB| - difficult
cr| yacE - I beg always
S|BaE - Oh Sambhu, bestower of happiness
Sv - Oh Siva, auspicious one
tv - your
pdaBaEjBjn| - worship of lotus feet

mt SaOE vWE Sk[nkvtaganPNt

praNE mOE va ttnznhayEvctr: .

kT| raOa| p#tBIvt my kaE{h| pSptE

pS| ma| svIO p#Ttk]pya paly vBaE

sQmQt SsQtQr vtQy SnkvtknqpNt

rN mnQtQr v sQtnz]hsQyxQvcr: .
ktmQ rjQMmQ pQrtrQpvt my k{hmQ pSpt
pSmQ mmQ srQvjQM pQrttkQpy ply vp

trQm csQtQtrtQtl, trQkQkmQ, vQykrNmQ tl] csQtQtrtQtl,

vtQy csQtQtrtQtl, cNmQ clQvtl, kvt iyVQvtl, pzQ
pvtl, rNHQkLl, mnQtr csQtQtrtQtl, sQttQtrmQ
cyQvtl,nzQ^ytQtl, mVQVvrQkL crkQk vpQptl n]Q
cmrQtQtymlQltv]Q. AkylQ arcrQkkQ e]Q]zmQ epQp^ a]Q
uNQzmQ? h ppt! h srQvjQM ! h vp !n]Q yrQ e]QV
aVyt pvky e]Q] kNylQ rXkQk vNQmQ.
I am unskilled in the canons of law, the scriptures, in medicine, augury, poetry, music,
grammar, ancient history, prayer, eulogy, dance and in humour.How will kings favour me?
Who am I Oh Pasupati ? Beast though I am, Oh Sarvagnya, Oh Vibhu, save me by your
famous compassion.
mt - in the canons of law
SaOE - in the scriptures
vWE - in medicine
Sk[n kvta - in augury and poetry
gan PNt - in music and grammar
praNE - in ancient history
mOE va - or in (Vedic) prayer
tt - in eulogising
nzn hayEx - in dance or comedy
Actr: - not clever
kT| my Bvt - how can there be for me
raOa| p#t: - the favour of kings
kaE{h| - who am I ?

pSptE - Oh Pasupati, lord of beings

pS| ma| - beast (though) I am
svIO - Oh Sarvgnya, all knowing one
p#Tt k]pya - by your famous compassion
paly - you protect
vBaE - Oh Vibhu, all pervading one
GzaE va mpfaE{yNrp c DmaEg"rcl:
pzaE va ttvaI prhrt k| GaErSmnm .
vTa kZXaEB| vhs trsa tkIvcsa
pdaBaEj| S|BaEBIj prmsy| v#j sD:

kz v mQtQpNQz{pQyrp c mkQnrcl:
pz v tnQrQv prhrt kmQ krSmnmQ .
vQt kNQzXpmQ vhs trs trQkvcs
ptmQpjmQ SmQprQpj prmskQymQ vQrj st:

h nrQmlm] tQtzyv]! zm, mNQ uNQzy,

prmv, ky alQl mly]Q mlQ npQp, vsQtrHQkL
alQl lQkL pyHQkrm] ympty tpQptVQ cmrQtQtyLQLtm
e]Q]? trQkQktQt]lQ vNk tNQzylQ vlt]Q EVQpmQ. cmQvzy
crNrvnQttQt v[p. ckQkrmk prm]nQt nly] mXtQt az.
Earthern pot or clod of earth or even an atom, smoke or fire on the mountain, cloth or
thread, will this (logic) remove the terrible death? You display in vain agitation of your
throat, by (such) vigorous argument. Oh wise one, worship the lotus feet of Sambhu and seek
supreme happiness.
GzaE va mpf: - earthern pot or clod of earth
ApAN: Ap- even perhaps an atom
c - and
DmaEg": Acl: - smoke and hence fire on the mountain
pz: va tt: va - cloth or only thread
prhrt k| - can it remove

GaErSmn| - the terrible death

vTa vhs - you display in vain
kZXaEB| - an agitated throat
trsa tkIvcsa - by vigorous discussion
pda|BaEj| S|BaE: Bj - worship the lotus feet of Sambhu, bestower of joy
prmsy| v#j - seek supreme happiness
sD: - Oh wise one

mntE padajE nvst vc: taEOPNt

kr caycaIya| trp kTakNInvD .
tv yanE bnIynygl| mtIvBvE
prg#Tan kWvaI prmSv janE prmt:

mnsQt ptpQj nvs vc: sQttQrqpNt

kr cpQyrQcymQ SQtrp ktkrQNnvt .
tv tQyn tQtrQny]klmQ rQtvpv
prkQrnQtnQ krQv prmSv jn prmt:

h prmcv! e]Q m]mQ u]Qzy tmr p]QV ptHQkLmQ, e]Q

vkQ u]Qzy sQttQtrHQkL clQvtmQ, e]Q irNQ krHQkmQ
u]Q] arQcQcpQptmQ e]Q kkLQ u]Q ktmQttQt kzQptmQ, e]Q tQt
u]Qzy sQvptQt ty]mQ cyQvtmQ,e]Q irNQ kNQkmQ u]Q mHQkL
vkQrktQt prQpQptmQ izvzmlQ
inQ vrzQmQ. atVQpQ pV v enQt inQtryHQkLl, n]Q mVQV
lQkL aVy ^mQ ?
Let my mind dwell on your lotus feet, my speech in effortless praise (of you), my
hands in worshipping (you) and my ears in the practice of hearing your tale. Let my
intellect meditate on you, and my eyes (dwell) on the greatness of your image. Oh
Paramasiva, by what other means, beyond this, can I know other texts ?
mn: - the mind
tE padajE - on your lotus feet

nvst - let it dwell

taEO PNt - in effortless praise
kr c - and the two hands
AycaIya| - in worship
t: Ap - and the ears
kTa AakNIn vD - in the practice of hearing your tale
tv yanE - in meditating upon you
b: - the intellect
nyn ygl| - pair of eyes
mtI vBvE - in the greatness of your image
prg#Tan - other texts
kW: va - by what means
prm Sv - Oh Paramasiva, the supremely auspicious one
janE pr| At: - can I know beyond this ?
yTa bS rjtmt kacamn mN
jIlE pWE Xr| Bvt mgtNas sllm .
tTa dEvB#aya Bjt Bvdy| jfjnaE
mhadEvES| va| mns c n mva pSptE

yt tQtSQSkQt rjtmt kcSQmn mN

rQjl pxQz XrmQ pvt mQktQxQNs sllmQ .
tt tvpQrnQtQy pjt pvtnQymQ jzjn
mhtvSmQ tQvmQ m]s c n mtQv pSpt

h mhtv! epQp^ kLMQcl vLQLy]QmQ ,kNQN^ clQl

vrm]QmQ, mvlQ klnQt jltQt pl]QmQ k]lQ nr jlm]QmQ tQt
n]kQkVt h ppt ! apQp^y aVvVQV m]t]Q prnQty]lQ
crQvcQvr]] u]Q] m]t]mQz n]kQkmlQ u]kQ vV] o]QV
IcQvr]]Q pjkQkV]Q.
Just as the intellect considers the oyster shell as silver, the glass flint as a gem, the
flour and water paste as milk and the mirage as water, likewise, the dull witted in delusion as

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

gBrE kasarE vSt vjnE GaErvpnE

vSalE SWlE c B#mt k[smaTI| jfmt: .
smyIk| cEtsrsjmmanaT BvtE
sKEnavTat| jn ih n janat kmhaE

kpr ksr vSt vjn krvpn

vSl Sl c pQrmt smrQtmQ jzmt: .
smrQpQykmQ ctsQsrsjmnt pvt
sknvsQtmQ jn ih n j]t kmh

h umpty! vvkmlQlt j]HQkLQ xQpHQkkQkk A[m]

tzktQtmQ, j] nzmzQzmlQlt pyHQkrm] kzQ^mQ, prnQt mlymQ
nQ alkVrQkLQ. t] m]tky o tmrpQ xQptQt u]kQ

smrQpQpNmQ cyQvzQ ikQmQ iztQtly A]nQtmk

ipQptVQ E]Q j]HQkkQ t]QvtlQl ? anQt!
For the sake of a flower, the dull witted one enters the deep lake and the lonely,
terrible forest and wanders in the huge mountain. Having submitted the one lotus flower of
the mind to you Oh Umanatha, man does not know to remain in a state of happiness. Why
alas !
gBrE kasarE - in the deep lake
vSt - enters
vjnE GaErvpnE - in the lonely and terrible forest
vSalE SWlE c - and in the huge mountain
B#mt - he wanders
k[smaTI| - for the sake of a flower
jfmt: - the dull witted
sm}y - having submitted
ek| cEt: srsj| - the one lotus flower of the mind
umanaT BvtE - to you Oh Umanatha, lord of Uma (Parvati)
sKEn AvTat| - to be in a state of happiness
jn ih n janat - man does not know here
k| AhaE - why alas !

nrv| dEvv| ngvnmgv| mSkta

pSv| kzv| Bvt vhgvadjnnm .
sda vpadajmrNprmandlhr
vharas| cEt dymh k| tEn vpxa


nrtQvmQ tvtQvmQ nkvnmQktQvmQ mSkt

pStQvmQ kztQvmQ pv vhktQvtjnnmQ .
st tQvtQptpQjsQmrNprmnnQtlhr
vhrskQtmQ ctQ hQtymh kmQ tn vx


m]t]kv, tv]kv, ml, kkLlQ mkmkv,

kvkv, pvkv, vkv, pVvykv pVpQ EVQpzzQm.

inQt mylQ kztQt enQt j]QmvmQ e]Q m]mQ izvz u]Qzy
tmr xQpHQkLQ pLQL ptHQkL ty]mQ cyQvt]lQ uNQzmQ
A]nQt prvktQtlQ vLyvtlQ AvLQLtk
ikQmQ pXtQtlQ enQt crrmk inQtlQ e]Q] ?
Whether the birth is in human form or divine form, the form of an animal in the
mountain or forest, a mosquito, a domestic beast, a worm or bird etc., how does that body
matter if the heart here is intent always in taking pleasure in the wave of supreme bliss
by remembrance of your lotus feet.

nrv| - human form

dEvv| - divine form
ng vn mgv| - the form of an animal in the mountain or forest
mSkta - the form of a mosquito
pSv| - the form of a (domestic) beast
kzv| Bvt - may it be the form of a worm
vhgv Aad jnnm - birth as a bird etc.
sda - always
vpadaj mrN - remembrance of your lotus feet
prmand lhr - the wave of supreme bliss
vhar Aas| cEt - if intent on taking pleasure
dy| ih - the heart here
k| tEn vpxa - how does that body matter ?

vzvaI gEh va ytrp jz va tdtraE

nraE va y: kvt Bv k| tEn Bvt .
ydy| p| yd BvdDn| pSptE
tdyv| S|BaE Bvs BvBar| c vhs


vrQv kh v ytrp j\ v tttr

nr v y: kSQctQpv pv kmQ tn pvt .

ytymQ hQtQptQmmQ yt pvttnmQ pSpt

ttysQtQvmQ SmQp pvs pvprmQ c vhs


h pv! pQrmQmcry]mQ, kQhsQt]]mQ, s]Qysy]mQ,

jz vtQt v]pQrsQt]]mQ, v yrkmQ ikQkzQm. at]lQ
e]Q] AyVQ? h ppt! evzy hQtytmr u]kQ vypQpkVt,
h SmQp! n avkQ vcmk AkvkVyQ. avzy pVvcQ
mymQ tHQkVyQ.
Celibate student or (married) householder, ascetic (shaven headed) or one with matted
hair, or a man other than these, whoever he is, let him be. Oh Bhava, what of it ? If the lotus
of his heart is subservient to you, Oh Pasupati, you are his Oh Sambhu and you bear the
burden (of his) wordly life.
vz: va gEh va - celibate student or householder
yt: Ap jz va - ascetic or one with matted hair
tt itr: nr: va - or a man other than these
y: kt Bvt - whoever he is, let him be
Bv - Oh Bhava, the source
k| tEn Bvt - what of it ?
yd iy| - if this
dq p| - lotus of the heart
yd BvdDn| - if subservient to you
pSptE - Oh Pasupati, lord of beings
tdy: v| Bvs - you are his
S|BaE - Oh Sambhu, bestower of happiness
BvBar| c vhs - you bear the burden of wordly life

ghaya| gEhE va bhrp vnE va{d#SKrE

jlE va v va vst vstE: k| vd Plm .
sda yyWvat:krNmp S|BaE tv pdE
Tt| cEaEgaE{s s c prmyaEg s c sK


hymQ kh v phrp vn v{tQrSkr

jl v vhQn v vs vst: kmQ vt qplmQ .
st ysQyvnQt:krNmp SmQp tv pt
sQttmQ ctQyk{s s c prmyk s c sk


ov]Q kyl, vzQ^l, vLyl, kzQ^l, mly]Q

ckrtQtl, jltQtl npQpl vckQkzQm. avQvtmQ pl sQtlHQkLlQ
vcpQptlQ e]Q] pryj]mQ? h SmQp! ny clQ. evzy m]mQ
(mVQV inQtryHQkz]Q) z epQpmQ u]Qzy ptrvnQttQtly
nltQ ikQmy]lQ at]Q ykmQ, av]Qt]Q prmyk, mVQmQ
av]Qt]Q ktQtzyv]Q.
Let him live in a cave or a home, outside or in a forest or on the mountain top, in the
water or in fire. Do tell, what purpose is (such) a residence ? He whose mind also (in
addition to the external senses) is always fixed on your feet, Oh Sambhu, he alone is a
supreme saint, he alone is a happy man.
ghaya| gEhE va - in a cave or in a home
bh: Ap - or outside
vnE va Ad# SKrE - in the forest or the mountain top
jlE va v va vst - let him dwell in water or in fire
vstE: - of (such) a residence
k| vd Pl| - do tell, what is the purpose
sda - always
yy At: krN| Ap - he whose mind also
S|BaE - Oh Sambhu, bestower of happiness
tv pdE Tt| cEt - if fixed on your foot
s: c prm yaEg - he alone is a supreme saint
s: c sK - he alone is the happy one

AsarE s|sarE njBjnrE jfDya

B#mt| mamD| prmk]pya patmctm .
mdy: kaE dntv k]pNrXatnpN

vdy: kaE va mE Ojgt Sry: pSptE


asr smQsr njpjnr jzty

pQrmnQtmQ mmnQtmQ prmkQpy pctmQ .
mtnQy: k tnsQtv kQpNrXtnN
sQtQvtnQy: k v m tQrjkt SrNQy: pSpt


h ppt! srmVQV smQsrtQtlQ,AtQmsQvptQt ty]mQ cyQy

^ymlQ v rtQtlQ, vvkmlQlt tQty]lQ pVvcQ [llQ [NQ
kNQ^kQkV z]] e]Q] aprmtm] kNy]lQ kpQp
ptQtmQ. eLyrQkLkQ kpQptlQ cmrQtQtyLQLv]] u]kQ e]Q] vz
eLyv]Q yLQL]Q ? ]Q lkHQkLmQ u]Q] tvr v yrQt]Q
e]kQ rXk]Q?
In the worthless circuit of worldly life, not conducive to self contemplation, I, the
blind one am wandering, by virtue of (my) dull wit and am worthy of protection by your
supreme compassion. Who other than me is more pitiable to you, a great expert in the
protection of the poor? Oh Pasupati, in all three worlds who can be my protector other than
you ?
AsarE s|sarE - in the worthless circuit of worldly life
nj Bjn rE - far from self contemplation
jf Dya - by virtue of (my) dull wit
B#mt| - wandering
ma| AD| - me, the blind one
prm k]pya - by supreme compassion
pat| uct| - worthy of protection
mdq Ay: - other than me
k: dn: tv - who is more pitiable to you
k]pN: rX At npN: - a great expert in the protection of the poor
vdq Ay: k: va - who other than you
mE - for me
Ojgt - in the three worlds (heaven, earth and lower world)
Sry: - a protector

pSptE - Oh Pasupati, lord of beings

p#Bv| dnana| Kl prmbD: pSptE
p#myaE{h| tExamp kmt bDvmnyaE: .
vyWv XtyaSv mdpraDa skla:
p#ynaktIy| mdvnmy| bD srN:


pQrsQtQvmQ tnnmQ k prmpnQ: pSpt

pQrkQy{hmQ txmp kt pnQtQvmny: .
tQvyv XnQtvQySQSv mtprtSQc skl:
pQrytQntQkrQtvQymQ mtvnmymQ pnQ srN:


h ppt!elQlmQ vlQlv]] n eLyrQkkQ ml]

pnQvlQlv? mmQ anQt eLyrQkkQLQ n]Q mkmQ kQkym]v]Q.
nmQmvkQmQ izylQ uLQL uVv vsQtrmk clQl vNQm? h
cv ! e]Qzy sklvtm] VQVHQkmQ u]Q]lQ mzQm m]Q]kQk
tnQtvkLQ. e]Q] kpQpVQvmQ yVQcz]Q cyQytQ tnQt. it]Q
pnQkQkL]Q mr.
You are the lord Oh Pasupati who is indeed the best relative of the poor. I am
moreover very prominent amongst them (the poor). What more (needs to be said) of the
relationship between these two (the poor man and his best relative)? Oh Siva, all my sins are
pardonable by you alone. You must (engage) by endeavour to protect me, (because) this is the
mode (of behaviour) amongst relatives.
p#B: v| - you are the lord
dnana| - of the poor
Kl - indeed
prmbD: - best relative
pSptE - Oh Pasupati, lord of beings
p#my: - very prominent
Ah| tExa| Ap - I am moreover, amongst them
kmt - what more (needs be said)
bDv| AnyaE: - the relationship between these two

vya ev - by you alone

Xtya: - are pardonable
Sv - Oh Siva, auspicious one
mdq ApraDa: - my sins
skla: - all
p#ynat ktIy| - (you) must (engage) by endeavour
mdq Avn| - my protection
iy| bD srN: - this is the mode (of behaviour) amongst relatives

upEXa naE cEt k hrs BvdqyanvmKa|

raSa Bya| vDlpmSaE yd Bvan .
SrtWDaO| n nKl svO| pSptE
kT| va nyIn| krnKmKEnWv lltm


upX n ctQ knQn hrs pvtQtQynvkmQ

rS yxQzmQ vtlpmSkQt yt pvnQ .
SrsQttQvttQrmQ n nk svQtQtmQ pSpt
ktmQ v nrQytQnmQ krnkknv ltmQ


h ppt! e]Q] utc]mQ cyQyvlQly]Q n]tQtlQ,

prc nVnQttmQ, u]Qzy ty]tQtlnQ prkmmkQkV,
prmQmv]lQ etpQpzQz e]Q tlytQt E]Q a[kQkvlQl? apQp^ n
tVmyVQVv]y]Q, kLQLv ^yttmQ mkmQ k^]mLQL anQt
prmQmv]Q (WnQtv) tl, ky]Q nktQt]Q ]ylQ crmm]QV u]Q]lQ
evQvtmQ kLQLpQpzQz?
If not indifferent, why do you not remove the writings of Brahma, (which make me)
indifferent to meditating on you and which are largely composed of evil desires ?
If you are incapable Oh Pasupati, how is it that you effortlessly and by the mere tips of your
finger nails, crushed that head of Brahma, which cannot be (easily) plucked and which is well
rounded ?
upEXa n cEt - if not indifferent
k| n hrs - why do you not remove

Bvdq yan - meditation on you

vmKa| - aversion to
raSa Bya| - largely composed of evil desires
vD lp| - the writing of Brahma, (fate)
AS: - incapable
yd Bvan - if you are
Sr: tt - that head
vWDaO| - of Brahma
n nKl - which cannot be (easily) plucked
svO| - well rounded
pSptE - Oh Pasupati, lord of beings
kT| va nyIn| - how was it so effortlessly
krnK mKEn ev - by the mere tips of the finger nails
llt| - was crushed

vrdIGaIyBIvt Bvta tprSr

tk| s|ry| s Kl Bv dWy| lKtvan .
vcar: kaE va ma| vSdk]pya pat Sv tE
kzaXyapar: vymp c dnavnpr:


vrMQcrQtrQkrQpv pvt ttQprSr

SQcxQkmQ smQrXQymQ s k v tnQymQ lktvnQ .
vcr: k v mmQ vStkQpy pt Sv t
kzXvQypr: sQvymp c tnvnpr:


h nrQmlm] a[k]! prmQm nNQz ALQ uLQLvrykQkzQmQ.

anQt mtLQL n]Q tlkmQ uHQkLlQ n]QVk kpQpVQVpQ pzzQmQ.
E]]QVlQ avrlQlv lktQtlQ e]Q tlylQ t]pvtQt
etykQkVrQ. h cv! t]rQkL rXpQptlQ Avzy u]Qzy
kzkNQ prQv e]Q] iyVQkykv kNz]Q kpQpVQkV. AtllQ
e]kQ kvl e]Q] ikQkV?

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

Plaa pyana| my kNya va vy vBaE

p#sE{p vamn Bvdmlpadajyglm .
kT| pyEy| ma| Tgyt nms|B#mjxa|
nl|pana| ENnIjknkmaNymk[zW:


qpltQv NQynmQ my kNy v tQvy vp

pQrsnQn{p sQvmnQ pvtmlptpQjklmQ .
ktmQ pSQyymQ mmQ sQtkyt nmsQsmQpQrmjxmQ
nlmQpnmQ SQrNrQnjknkmNkQymz:


h vp! NQyHQkL]Q py]l, e]Q]ztQtlQ kNyl n e]Q

]Q t]QV]mQ h sQvm! u]Qzy nrQmlm] tmrpQ p]QV i
ptHQkLmQ epQp^ kNQp]Q? u]Q ptHQkLlQ vNHQk AvlQkNQz
tvrQkzy zQzmQ u]Q] vNHQvtlQ, avrQkL]Q mNkQkm[tQt
tHQkmym] krzHQkLlQ u]Q ptHQkLQ mVkQkpQpzQ, e]Q] prQkQkvzmlQ
Either as a result of merits or because of your compassion for me, Oh Vibhu, Oh
Swami, though you are present, how will I see your pure pair of lotus feet ? They are
concealed from me by the ruby studded gold crowns of the groups of gods taking delight in
offering reverential salutations.
Plat va pyana| - either as the result of merits
my kNya va

- or because of (your) compassion for me

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

vmEkaE laEkana| prmPldaE dypdv|

vhtvmla| pnrp BjtE hrmKa: .
kya daXy| tv Sv mdaSa c kyt
kda va md#Xa| vhs kNaprtSa


tQvmk lknmQ prmqplt tvQyptvmQ

vhnQtsQtQvnQlmQ nrp pjnQt hrk: .

kytQv tXNQymQ tv Sv mtS c kyt
kt v mtQrXmQ vhs kNrttQS


h cv! n ov]Qt]Q skl prNkkQmQ mXmQ e]QV pl]

aLpQpv]Q. vxQ tlyvrQkLQ u]Q]lQ aLkQkpQpzQzt] tyQvk
ptvkL apvtQkQkNQ m]QmmQ uyrQv vmQp u]Q]y
pjkQk]QVrQkLQ. u]Qzy kN aLkQ kzHQkt. e]Qzy
AcmQ aLvlQlt. epQp n u]Q kN nVnQt prQvylQ
e]Q]kQ ktQtL pkVy?
You alone are the giver of the supreme object (liberation) to mankind. Those who
occupy divine positions because of you, the principal of whom is Vishnu, worship you
repeatedly. Oh Siva, how (great) is your kindness and how (great) is my desire! When will
you bear (responsibility) for my protection, by a look full of compassion?
v| ek: - you alone
laEkana| - to mankind
prm Pld: - the giver of the supreme object (liberation)
dy pdv| vht: - who occupy divine positions
vt mla| - through you
pn: ApBjtE - worship you repeatedly
hr mKa: - the chief amongst whom is Vishnu
kyt va - how (great)
daXy| tv Sv - your kindness Oh Siva, auspicious one
mdq AaSa c - and my desire
kyt - how (great)
kda va - and when
mdq rXa| - my protection
vhs - you bear (responsibility)
kNa prt Sa - by a look full of compassion

raSaByE rDpgharGzkE

rtE s|sarE rtnlyE :KjnkE .

mdayas| k| n ypnys kyaEpk]tyE
vdEy| p#tEt tv Sv k]taTaI: Kl vym


rSyxQz rtpkQhtQvrkzk
rnQt smQsr rtnly :kjnk .
mtysmQ kmQ n vQypnys ksQypkQty
vtymQ pQrtSQctQ tv Sv kQtrQt: k vymQ


kzQz AckQkzmmQ, kzQz atkrkL]Q vzQ vcllQ kNQ

crQpQptmQ, kzQz ^v uzytmQ, mk ppHQkkQ ipQpzmmQ,
kQktQt uNQ pNQkVtmQ ikQk]QV smQsrtQtlQ n]Q pk]QV
]QptQt prmQmvVQ upkrmQ cyQmQ pzQ pkQk^kQkmlQ ikQkVr
e]Q] ? mQ. h cv ! ipQp^cQ cyQvtlQ u]kQpQ pQrt EVQpm]lQ
anQtpQ pQrtkQ krNmk nHQkLQ kztQtVyvrQkLQ AkvkVmlQlv ?
In the endless circuit of worldly life, composed mainly of evil desire, which brings one
to the door of the evil master, which is the abode of harm and which produces pain, why do
you not diminish my fatigue? Whom does it favour, tell? If this be your affection Oh Siva, we
are indeed fulfilled.
raSa ByE - composed mainly of evil desire
rDp - evil master
ghar - the door of the house
GzkE - that which brings about
rtE s|sarE - in the endless circuit of worldly life
rt nlyE - the abode of the harmful
:K jnkE - that which produces pain
mdq Aayas| - my fatigue
k| n ypnys - why do you not diminish
ky upk]tyE - to favour whom
vd - tell
iy| p#t: cEt - if this be affection

tv Sv - your Oh Siva, auspicious one

k]taTaI: Kl - indeed fulfilled
vy| - (are) we
sda maEhazya| crt yvtna| k[cgr
nzyaSaSaKavzt Jzt vWrmBt: .
kpaln BXaE mE dykpmytcpl|
F| BYa bqva Sv BvdDn| k[ vBaE


st mhzvQymQ crt vtnmQ ckr

nztQySSksQvzt j^t sQvrmpt: .
kplnQ pX m hQtykpmtQynQtcplmQ
tQzmQ pkQtQy ptQtQv Sv pvttnmQ vp


h cv ! h vp ! epQpmQ e]Q m]mQ mt mykQkmkV kzQ^lQ

trkV. pv pNQkzy sQt]HQkLky mlkLlQ tQtkV.
Acyky kLkLmQ vkmk nl pkQkHQkLmQ t]Q]xQzpQp^
alkV. kplmQ EnQtpQ pcQc kzQpv] ! mkmQ
cMQclmLQL e]Qzy m]tky rHQk pkQtyky kyV]lQ
kzQ^ u] vcmkQkkQkLQ.
It (my mind) roams always in the forest of delusion, it dances on the physique of
young women, it wanders on the branches of desire rapidly, at will all around. Oh Kapali,
Oh Bhikshu, tie my exceedingly fickle monkey like heart, firmly by devotion. Oh Siva, Oh
Vibhu, make it subservient to you.
sda - always
maEh Azya| - in the forest of delusion
crt - roams
yvtna| k[c gr - on the physique of young women
nzt - dances
AaSa SaKas - on the branches of desire
Azt - wanders
Jzt - rapidly

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

Dtt|BaDara| FgNnba| sgmna|

vcOa| paYa| p#tdvssmagIGztam .
mrarE mcEt:P[zpzk[z| p#ay vSda|
jy vamn SYa sh SvgNWsEvt vBaE


tQtsQtmQptrmQ tQzNnptQtmQ skmnmQ

vctQrmQ ptQmzQymQ pQrttvssnQmrQkk^tmQ .
sQmrr mcQct:sQqzpz\mQ pQrpQy vStmQ
jy sQvmnQ SkQtQy sh SvkNsQsvt vp


h m]Qmt] a[tQtv] ! h lknt ! cv kNHQkLlQ

svkQkpQpzQzv] ! trymQ emQ ntQN AtrmkkQ kNQzmQ,
uty] NmmQ kyVQVlQ kzQzpQpzQzmQ, vmQpy iztQtVQ clQl
ckQtLQLtmQ, a]k vtm] vs]kLzytmQ, tmr p]QV
v^zymQ, t]nQtmQ nlQl v[ylQ sMQcrkQk]QVtmQ ikQk]QV
e]Qzy m]mmQ vclm] akQkVQV ptvlmnQt zrtQt
prckQtz]Q aznQ h vp ! vVQV kNQ vLHQvrk.
Oh Smarari, having reached along with Sakthi, the spotless tent of my heart, made of
white cloth, which has firmness for a pillar, which is bound by the rope of steadiness, capable
of movement, which is beautiful, which is lotus shaped, which is placed near
the proper path (towards the Supreme) every day and worshipped by the demi god troops of
Siva, Oh Swami, Oh Vibhu, may you be victorious.

Dt t|B AaDara| - having firmness as a post

F gN nba| - tied by the rope of steadiness
sgmna| - which is capable of movement
vcOa| - which is beautiful
paYa| - which is shaped like a lotus
p#t dvs - every day
smagI Gzta|- which is placed near the right path
mr ArE - Oh Smarari, enemy of cupid
mdq cEt: - my heart
P[z pz k[z| - the tent made of white cloth
p#ay - having reached
vSda| - which is spotless
jy - may you be victorious
vamn - Oh Swami, lord
SYa sh - with Sakthi (Parvati)
Sv gNW: sEvt - worshipped by the demi god attendents of Siva
vBaE - Oh Vibhu, all pervading one

p#laEBaWrTaIhrNprtOaE DnghE
p#vESaEsn B#mt bhDa tkrptE .
im| cEtaEr| kTmh shE S|kr vBaE
tvaDn| k]va my nrpraDE k[ k]pam


pQrlptQyrrQthrNprtnQtQr tnkQh
pQrvStQkQtsQsnQ pQrmt pht tsQkrpt .
immQ ctSQcrmQ ktmh sh SmQkr vp
tvtnmQ kQtQv my nrprt kQpmQ


h tzrQkkQ tlv] ! h mHQkLtQt cyQkVv] !

h vp ! prc tly ty NHQkLlQ pVrQ pL

apkrpQptly vcpQpzQ pNkQkrrQ vzQ^lQ [vtlQ yVQczytyQ
plvkylQ e]Q m]mQ [kV. inQt m]tky tz] iHQk epQp^
ptQkQ kLQv]Q ? it u]kQ azHQkytk cyQkNQ, o
VQVmQ cyQyt nrprty] e]Q]ztQtlQ kN r.
Oh Taskarapati, it ( the theif of a heart) wanders in many ways, subservient to robbing
wealth through avarice etc., and diligent in entering the home of the wealthy. How will I bear
this theif of a heart here Oh Sankara ? Oh Vibhu, having made it subservient to you, bestow
compassion on me the sinless one.
p#laEB AaW: - through avarice etc.
ATaIhrN - robbing wealth
prtO: - subservient to another
Dn ghE - into the home of the wealthy
p#vES u: sn - diligent in entering
B#mt bhDa - wanders in many ways
tkrptE - Oh Taskarapati, lord of thieves (who steals hearts)
im| cEt: caEr| - this thief of a heart
kT| ih shE - how will I bear here
S|kr - Oh Sankara, who confers happiness
vBaE - Oh Vibhu, all pervading one
tv ADn| k]va - having been made subservient to you
my nrpraDE - on me, the sinless one
k[ k]pa|- bestow compassion

kraEm vpja| spd sKdaE mE Bv vBaE

vDv| vNv| dSs Kl tya: Plmt .
pn va| d#| dv Bv vhn pXmgta
mqva tt KEd| kTmh shE S|kr vBaE


krm tQvtQjmQ spt skt m pv vp

vttQvmQ vxQtQvmQ tSs k tsQy: qplmt .

nSQc tQvmQ tQrxQmQ tv v vhnQ pXmQkt
mtQxQzQv ttQ ktmQ ktmh sh SmQkr vp


h vp ! u]Qzy jy cyQkV]Q. uz] e]kQ

pmQm]nQt ktQt aLpQpv]k AkvNQmQ. anQtpQ jy]Q pl]Q e]Q
prmQmv]Q ptvyy, vxQv]Q ptvyy aLtQtlQ, h eHQmQ
nVnQtv] ! h cHQkr ! mNQmQ u]Q] trcpQptVQ AkytQtmQ
mymQ pVvykmQ mkmkmQ v^vtQkQkNQ, u]Q] kNmlQ,
at]lQ EVQpmQ kQktQt evQv iHQk ckpQp]Q ?
I worship you. Oh Vibhu, be the bestower of happiness to me immediately. If you
verily grant the position of Brahma or Vishnu as a result of it (the worship), (I will be)
traversing the sky and earth as a bird or beast in order to see you again. Having not seen you,
Oh Sankara, how will I bear that sorrow here, Oh Vibhu ?
kraEm -I perform
vt pja|- your worship
spd - immediately
sKdaE mE Bv - become the bestower of happiness for me
vBaE - Oh Vibhu, all pervading one
vDv| - the position of Brahma
vNv| - the position of Vishnu
dSs Kl - you grant verily
tya: Pl| it - as a result of it (the worship)
pn: c - and again
va| d#|- to see you
dv Bv vhn - traversing the sky and earth
pX mgta| - as bird and beast
Aqva - having not seen
tt KEd| - that sorrow
kT| ih shE - how will I bear here
S|kr - Oh Sankara, bestower of happiness

vBaE - Oh Vibhu, all pervading one

kda va kWlasE knkmNsDE shgNW

vIsn S|BaErg#E P[zGztmDaIqlpz: .
vBaE sa|b vamn prmSv paht ngdn
vDatNa| kpan XNmv vnEyam sKt:


kt v kls knkmNst shkNrQ

vsnQ SmQprkQr sQqzk^trQtmQjlz: .
vp smQp sQvmnQ prmSv pht nktnQ
vttQNmQ klQpnQ XNmv vnxQym skt:


epQp n]Q klc prQvttQtlQ, p]QmQ rtQt]mQ

i[kQkpQpzQz mzylQ cmQvzy ]Q]lylQ cv kNHQkz]Q
vctQkQkNQ, tlmlQ pQpy kmk inQkQ kNQ, h vp!
amQpkz]Q ^yv]! iVv] ! elQlkQmQ mlk vLHQpv]!
mHQkLtQt aLpQpv] ! e]Q]kQ kpQpVQVymQ e]Q clQlkQkNQ
kmk prmQm klQpm] nNQzkltQtmQ o n^pQ ptpQplQ
k[pQp] ?

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


sQtv: pQrhQmtnmQ jyjyvcprQnymnmQ

kNnmQ klprQmtklmhXsQy kt .
sQttmQ nlkQrvmQ tQrnynmSQlxQzvxmQ
kt tQvmQ pSQyymQ krtQtmQkmQ kNQzprSmQ


prmQm tly tvrQkzy sQtkLmQ, rxkzy

~jy jy emQ cVQkLmQ, kNHQkzy vLyzQkL
^yv]mQ, ktQ vLHQmQ a[k] kLy]Q tml]Q mlQ amrQnQ
ikQkVv]mQ, nlm] kNQztQtzyv]mQ, ]Q
kNQkLzyv]mQ, umtvy]lQ AlHQk]mQ cyQypQpzQz
crrtQtzyv]mQ, m]mQ kNQzm] mvmQ kkLlQ
EnQtyv]mQ ikQk]QV u]Q] epQp prQpQp]Q ?
When will I see you with the deer (and) hatchet borne in the hand, the blue necked
three eyed one, whose body was embraced by Uma, seated on the hump of the rutting great
bull, with the jests of the demigod attendants, the praises of Brahma and others and the
ascetics saying "may you be victorious, may you be victorious"
tvW: b#adna| - with the praise of Brahma and others
jy jy - may you be victorious, may you be victorious
vcaEB: nymna| - with the words of those with restrained

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

kda va va| qva grS tv ByaHqG#ygl|

ghva htaya| Srs nynE vXs vhn .
smalyaG#ay P[zjljgDaprmla
nlya| b#aWmIdmnBvyam dyE


kt v tQvmQ tQxQzQv krS tv pvQyHQkQrklmQ

kQhtQv hsQtpQymQ Srs nyn vXs vhnQ .
smSQlxQykQry sQqzjljknQtnQprml
nlpQymQ pQrhQmtQyrQtmpvxQym hQty


mlyVpv] ! u]Q] prQtQ u]Qzy pkrm] irNQ

ptHQkLmQ irNQ kkLmQ pVQV, crcmQ, kNQNmQ, mrQpmQ
vtQkQkNQ iktQ tvkQkNQ mlrQnQt tmry] p]QV nlQl
vc]kL krQnQ, prmQm tlyvrQkLmQ azy ^yt
A]nQttQt epQp t]Q e]Q itytQtlQ apvkQkpQ pkV] ?
I would like to know when I will experience joy in my heart, not obtainable (even) to
Brahma and others, having seen you Oh Girisa, and having grasped your auspicious pair of
feet by the hands, and carrying it on (my) head, eyes and chest, having embraced well and
inhaled the fragrant smell of the lotus blossom (in it).
kda va - I would like to know when
va| qva - having seen you
grS - Oh Girisa, lord of the mountain (Himalayas)
tv Bya|G# ygl| - your auspicious pair of feet
ghva htaya| - having grasped it by the hands
Srs - on the head
nynE - on the eyes
vXs - on the chest
vhn - carrying (it)
smaly - having embraced well
AaG#ay - having inhaled

P[z jlj - the lotus blossom

gDan prmlan - the fragrant smell
Alya| - that which is not obtainable
b#aW: - to Brahma and others
md| AnBvyam - I will experience joy
dyE - in my heart
krTE hEmad# grS nkzTE Dnpt
ghTE vBIjamrsrBctamNgNE .
SrTE Sta|S crNyglTE{KlSBE
kmTI| dayEh| Bvt BvdTI| mm mn:


krsQt hmtQr krS nkzsQt tnpt

kQhsQt sQvrQjmrsrpcnQtmNkN .
SrsQt StmQS crNklsQt{klSp
kmrQtmQ tsQyhmQ pv pvtrQtQtmQ mm mn:


h klctQtlQ vcpQpv] ! kylQ sQvrQN mlykQk,

aklQ WcQvrQyHQkkQ atpty] pr]Q ikQk, vzQ^lQ kVQpkvXmQ,
kmt, cnQtmN AkyvkL]Q zQzmkQk, crclQ my]
krNHQkzy cnQtr]Q ikQk, crNrvnQtHQkLrNQ^mQ a]tQ
mHQkLHQkmQ nltQtkQk, n]Q enQt pL u]kQ aLpQp]Q ?
e]Qzy m]t] u]Q pzQ aLkQkpQpzQztk AkzQmQ.
In your hand is the Meru mountain Oh Girisa, Kubera is near you, the group
(consisting of) the wish yeilding tree, cow and gem are in (your) home. On your head is the
moon and in your feet are all things auspicious. What object shall I give (you, then)? Let my
mind be yours.
krTE - in your hand
hEmad# - (is) the golden mountain, Meru
grS - Oh Girisa, lord of the mountain (Himalayas)
nkzTE - near you
Dnpt - (is) the lord of wealth, Kubera

ghTE - in (your) home

vBIja - the divine tree (the wish yeilding tree)
Amr srB - the divine cow (the wish yeilding cow)
ctamN gNE - the wish yeilding gem (all these forming a) group
SrTE - on your head
Sta|S - (is) the moon
crN yglTE - in the pair of (your) feet
AKl SBE - (are) all things auspicious
k| ATI| dayEh| - what object shall I give (you)
Bvt BvdTI| - let it be yours
mm mn: - my mind

say| tv pjnE Sv mhadEvEt s|ktInE

samy| SvBDyIjntasa|gys|BaxNE .
salaEy| c cracramktnyanE BvanptE
sayy| mmsmO Bvt vamn k]taTaIyhm 28
spQymQ tv jn Sv mhtvt smQkrQtn
smpQymQ SvpkQtrQyjntsmQktQysmQpxN .
slkQymQ c crcrtQmkttQyn pvnpt
sjQymQ mmstQtmtQr pvt sQvmnQ kQtrQtsQmQyhmQ


h pv] nt] ! u]Qzy jylQ spQy mXmQ,

~cv]! mhtv]! e]Q sHQkrQtQt]mQ cyQvtlQ smpQy mXmQ,
cvpkQtylQ cVnQ vLHQmQ j]HQkz]Q ^ynQ pvtlQ slkQy
mXmQ, crcrpQ prpMQc v^v] u]Qzy tm]y]Q ty]tQtlQ
sjQy mXmQ e]kQ kztQ vkV. h sQvmy ! n]Q inQt
j]QmtQtly j]Qm splQytQt aznQtv]k AkV]Q.
Saarupyam is in your worship. Saamipyam is in devotional glorification by words
such as Oh Siva, Oh Mahadeva! Saalokyam is in conversing together with the assemblage of
people with devotion to Siva as the foremost responsibility. Saayujyam is in meditation on

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[


tQvtQptmQjmrQcym prmmQ tQvmQ cnQtymQynQvhmQ

tQvmSmQ SrNmQ vQrjm vcs tQvmv yc vp .
vXmQ m tS cXxmQ skNmQ tvQySQcrmQ pQrrQttmQ
SmQp lkr mtymnssQskQyptSmQ


h srQvvQypy! u]Qzy ptkmlHQkL jkQkV]Q.

cVnQtv]] u]Q] prt t]mQ ty]mQ cyQkV]Q. jktc]] u]Q]

crNzkV]Q. vkQk]lQ u]Q]y prrQtQtkQkV]Q. h cmQp !
tvlkvckLlQ v klmk vNQzpQpkV kNkzXtQt e]kQ
aLpQpyQ. h ulk v ! e]Qzy m]tVQ pr]QptQtyLkQmQ
uptctQt cyQtLQvyQ.
I worship your lotus feet. I think of you the supreme one every day. I approach you
the lord for refuge. By words beg only of you Oh Vibhu. Bestow on me the glance of the eye
(endowed) with compassion, sought for long by the celestials. Oh Sambhu, Oh Preceptor of
the world, instruct for the happiness of my mind.
vdq - your
pad A|bj| - lotus feet
AcIyam - I worship
prm| va| - you the supreme one
ctyam - I think
Avh| - every day
va| iIS| - you the lord
SrN| v#jam - I approach for refuge
vcsa - by words
va| ev yacE - I beg only of you
vBaE - Oh Vibhu, all pervading one
vXa| - the glance
mE dS - bestow on me
caXx| - of the eye
skNa| - (endowed) with compassion
dyW: - by the celestials
cr| p#aTIta| - sought for a long time
S|BaE laEkgraE - Oh Sambhu, the bestower of happiness, Oh Preceptor
mdy mns: - of my mind
sy updES| k[ - you instruct for the happiness

vOaEotvD sha#krta ppacInE vNta

gDE gDvhamta{pcnE bhImIKayXta .
paOE kangBItat my cEalEcfamNE
Sxa| krvaN tE pSptE vamn OlaEkgraE


vsQtQrtQtvt shsQrkrt xQprQcn vxQt

knQt knQtvhtQmt{nQnpcn prQhrQktQyXt .
ptQr kmQcnkrQptsQt my ctQplnQzmN
SSQxmQ krvN t pSpt sQvmnQ tQrlkr


h iLmQpVcQ cnQtr] crclQ trtQkQ kNQ^pQpv] !

h uyrQkL]Q tlv] ! iVv] ! lkHQkkQmQ v !
u]kQ vsQtrtQt utQt upcrkQk AyrmQ kkLzy srQyzy
t]QmmQ, xQpHQkLlQ arQcQc] cyQy vxQv]Q t]QmmQ, cnQt]mQ
tl] vc]pQ pzQkLlQ upcrkQk vc]ypQ prpQmQ vv]Q
t]QmmQ, a]Q]tQt cmtQ nvtQtymQ cyQy akQ]y
kmkkQkNQz tvrQkL]Q t]QmmQ, jkQry ptQtrHQkLmkQk
sQxQ^krQtQtv] hrNQykrQpQpr]Q t]QmmQ e]Q]ztQtlQ ikQmy]lQ
u]kQ jy cvQv] cyQykQ ^yv]v]Q.
Oh one with the waxing moon for the crest jewel, if only I were possessed of a
thousand arms for the ceremonial throwing on of the garment, if only I were all pervasive for
the worship with flowers, if only I were capable of wafting fragrance for the offering of
fragrance, if only I were the leader of the fire for the offering of cooked food, if only I were
Brahma for creating the vessel (of worship), (then alone) can I do service to you Oh Pasupati,
Oh Swami, Oh Preceptor of the three worlds.
vO uot vD - in the ceremonial throwing on of the garment
sha# krta - one who has a thousand arms (the sun)
ppacInE - in worship with flowers
vNta - being all pervasive
gDE gD vhamta - in (offering) fragrance, one who wafts fragrance
A pcnE - in (offering) cooked food
bhI mK AyXta - one who is the leader of the fire (Indra)
paOE kan gBIta - in (creating) the vessel (of worship), being Brahma

At my cEt - if (only) I were possessed

balE cfamNE - Oh one with the waxing moon for the crest jewel
Sxa| krvaN tE - I can do service to you
pSptE - Oh Pasupati, lord of beings
vamn - Oh Swami, lord
OlaEk graE - Oh Preceptor of the three worlds

nal| va prmaEpkarkmd| vEk| pSna| ptE

pyn k[Xgtan cracrgNan ba/Ttan rXtm .
svaImyIplaynxDmtvalakr| Bkr|
nXO| grl| glE n glt| naENImEv vya


nlmQ v prmpkrkmtmQ tQvkmQ pSnmQ pt

pSQynQ XktnQ crcrkNnQ phQysQttnQ rXmQ .
srQvmrQtQyplynxtmtjQvlkrmQ pkrmQ
nXpQtmQ krlmQ kl n kltmQ ntQkrQNmv tQvy


h uyr]tQt]Q tlv] ! cVnQt upkrmky inQt o]QV

u] a]QpmQ kNymQ aVypQ ptt? u]Qzy vyVQVLQ
azkQkmznQLQL acmQ prNkLmQ, acytvkLmQ, aHQH]m
vLyLQLvkLmQ kpQpVQmQ nkQktQz]Q, atkm] jQvly
kkQmQ, acQctQt vLvkQmQ tvrQkL]vrmQ OzcQcyQmQ lk
p]QV vxmQ u]Qzy ktQtlQ ntQt vkQkpQpzQz. uLQL
vHQkpQpzmlQl, vLylQ um[pQpzmlQl.
This one great help alone, is it not enough Oh lord of beings ? Seeing the groups of the
moveable and immoveable, those within and without, and in order to protect (them), the
poison which is the medicine causing flight of all the immortals, which blazes excessively and
which is frightening was placed by you in the neck. It was not swallowed nor was it spat out.
n Al| va - is it not enough
prmaEpkark| - great help
id| t ek| - this one, alone

pSna| ptE - Oh lord of beings

pyn - seeing
k[X gtan - those within
cr Acr gNan - the groups of the moveable and the immoveable
ba/Ttan - those without
rXt| - in order to protect
svI AmyI - (of) all the immortals
playn AxD| - the medicine causing flight
At valakr| - which blazes excessively
Bkr| - which is frightening
nXO| grl| - the poison was placed
glE - in the neck
n glt| - not swallowed
n uN|I ev - nor spat out
vya - by you
valaEg#sklamrat Byd: vEl: kT| va vya
: k|c krE Dt: krtlE k| pvjbPlm .
jaya| nht sgzka va kZdESE Bt:
k| tE nlmNvIBxNmy| S|BaE mhamn vd


jQvlkQrsQsklmrt pyt: XQvl: ktmQ v tQvy

tQxQz: kmQc kr tQt: krtl kmQ pkQvjmQqplmQ .
jhQvymQ nhtSQc stQt^k v kNQztS pQt:
kmQ t nlmNrQvxNmymQ SmQp mhtQmnQ vt


h cmQp ! kmQ jQvlzymQ tvrQkL]vkQmQ mkQk

pytQttQ tvmQ Aky vxm] u]Q]lQ epQp^ prQkQkpQpzQz? mmQ
uLQLHQkylQ epQp^ vtQkQ kLQLpQpzQz? EnQtpQpz ptQt nvlQ p[m
e]Q] ? nkQklQ vkQkpQpzQzt? stQt Lkyky mnQt e]Q] ? ktQtlQ
trkQkpQpzQzt ? inQt vxmQ u]kQ nlmNylky AprNm e]Q] ? h
mhtQm ! clQ.

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

nal| va sk]dEv dEv BvtsEva ntvaI nt:

pja va mrN| kTavNmyalaEkn| maSam .
vamTrdEvtansrNayasEn k| lytE
ka va mrt: k[taE Bvt cEt k| p#aTIny| tda 33

nlmQ v skQtv tv pvtsQsv ntrQv t:

j v sQmrNmQ ktSQrvNmpQylknmQ mtQSmQ .
sQvmnQnsQtrtvtsrNysn kmQ lpQyt
k v kQtrt: t pvt ctQ kmQ pQrrQtnymQ tt


h tv] ! u]Qzy cvy, nmsQkrm, sQty,

jy, ty]m, ktkLkQ kzQpt, o tzv trcpQpt e]Q
p]QVvrQkQ kQty azvtVQ ptt ? iVv] ! iv]QV kQt
e]Qpt]Q e]Q] ? ivQpyHQkLlQ Etv o]QV]lQ kQt EVQpm]lQ
apQp v prrQtQtkQk vNQ^y e]Q] ikQkV ? nlyVQV
tvtkL v[pmQ crmtQt]lQ e]Q] azypQ pkV ?
Oh Deva, your worship, bowing in salutation and praising, adoration and mental
recitation of your name, listening to your story and beholding you has been done only once. Is
it not enough for one like me ? Oh Swami, what is obtained by the fatigue of following the
impermanent gods ? What is liberation ? Where is it if not here? In that case, what (further) is
to be prayed for ?
n Al| va - is it not enough
sk]dq ev - only once
dEv - Oh Deva, God
Bvt: sEva - your worship
nt: va nt: - bowing in salutation and praising
pja va - adoration or
mrN| - mental recitation of the name of the deity
kTa vN| - listening to your story
Ap AalaEkn| - and beholding
maSam - for one like me
vamn - Oh Swami, lord
ATr dEvta - impermanent gods
AnsrN AayasEn - by the fatigue of following
k| lytE - what is obtained
ka va m: - what is liberation
it: k[taE Bvt cEt - where is it if not here

k| p#aTIny| tda - in that case, what is to be prayed for

k| b#mtv sahs| pSptE kyat S|BaE Bv

WyI| cESmamn: Ttry| cayW: kT| lytE .
B#yEvgN| OsmngN| nyt p#p|c| ly|
pyBIy ek ev vhryandsad#aE Bvan


kmQ pQmsQtv shsmQ pSpt ksQysQt SmQp pv

tQtrQymQ ctQSmtQmn: sQttrymQ cnQy: ktmQ lpQyt .
pQrSQytQtvkNmQ tQrsnQnkNmQ nSQytQ pQrpmQcmQ lymQ
pSQynQnrQpy Ek Ev vhrtQynnQtsnQtQr pvnQ


h ppty ! h cmQp ! u]Qzy Nv e]Q]v]Q

clQvmQ ? u]Qzy inQt mtry] trymQ ykQ ikQkV ?
inQt AtQmnl mVQVvrQkLlQ epQp^ azy^mQ ? tvrQkLQ tHQkLQ
nlylnQ nmQ, ]vrQkLQ pynQ nnHQmQ, ulkmQ a[mQ prLykl
nk[QcQcy prQtQkQ kNQ pymVQVv]k t]tQtnQ n A]nQtmQ
nVnQtv]k ll rk]QVyQ.
What do we say about your courage Oh Pasupati ? Oh Sambhu, who has your
composure and such a state of the self ? And how can others obtain this ? The assemblage
of gods run away, the assemblage of ascetics tremble, the universe is destroyed to dissolution.
Seeing (this), fearless and all alone, being intensely joyful, you go about for pleasure.
k| b#m: - what do we say
tv sahs| - about your courage
pSptE - Oh Pasupati, lord of beings
ky At - who has
S|BaE - Oh Sambhu, bestower of happiness
Bvdq DWyI| - your composure
c iIS| - and such
Aamn: Tt: - state of the self
iy| c - and this

AyW: kT| lytE - how can others obtain

B#ydq dEv gN| - the assemblage of gods run away
Osn mn gN| - the assemblage of ascetics tremble
nyt p#p|c| ly| - the universe is destroyed to dissolution
pyn - seeing
nBIy ek ev - fearless and all alone
vhrt - you go about for pleasure
Aand sad#: - being intensely joyful
Bvan - you

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


ykXmrmQtrsQy skl:SQry:pQrttQykn
tQxQztQxQzmtptSkQtn phQynQtrvQypn: .
srQvjQMsQy tykrsQy pvt: kmQ vttvQymQ my
SmQp tQvmQ prmnQtrmQk it m ctQt sQmrmQynQvhmQ


h cmQp ! a]vr]Q XmlpHQkLtQ tHQpv]mQ,

n]QmkL]tQtmQ aLpQptlQ IpzQzv]mQ,

iktQtmQ prtQtmQ

vNQ^yvVQV azmQ v[y uptcmQ cyQmQ vmQ, uLQmQ VmQ

eHQmQ vyptQtpQpv]mQ, a]tQtmQ aVnQtv]mQ,
kNLQLv]mQ ikQkV u]kQ e]Q]lQ trvtQkQkLQL vNQ^y
e]Q] ikQkV ? n e]kQ mkmQ vNQ^yv]Q e]Q t]nQtmQ m]tlQ
To you, who is laden with the duties of acquisition and preservation, who perseveres
for all good, who is skilled in the instruction of the known and unknown doctrines, who is all
pervading, without and within, who is all knowing, who is compassionate, what needs to be
told by me ? Oh Sambhu, you are the most beloved, thus I recollect every day in my mind.

yaEg XEm: - acquisition and preservation

Dr|Dry - who is laden with the duties of
skl Ey: - all good
p#daEaEgn: - who perseveres
A mt - known and unknown doctrines
updES k]tn: - skilled in instruction
ba/atr yapn: - who is all pervading, without and within
svIOy - one who is all knowing
dyakry - one who is compassionate
Bvt: - to you
k| vEdty| - what needs to be told
mya - by me
S|BaE v| - Oh Sambhu, bestower of happiness, you
prm Atr|g - the most beloved
it mE cOE - thus in my mind
mram - I recollect
Avhm - every day

BaE BgNavtE mdmtapNI p#sE mn:

k[|BE sa|b tvaHqG#plvyg| s|Tay s|vt Plm .
sv| mOmdryjSrragarS| vhn
pyah| p#kzkraEm cr| kyaNmapadyn


pkQt pkQtNvQt tmQtrQN pQrsnQn mn:

mQp smQp tvmQkQrplQlvkmQ smQsQtpQy smQvtQ qplmQ .
stQvmQ mnQtQrtrynQnjSrrkrStQtmQ vhnQ
NQyhmQ pQrk\krm crmQ klQyNmptynQ


amQpkz]Q ipQpv] ! e]Qzy crrmky vzQ^VQtQ

yQmy uNQ pNQk]QVv]yQ, uyrQnQt mHQkLtQt tkVv]yQ inQ
vkV pkQt]ky n]Q pkQtykV l]lQ VQVpQpzQztmQ, A]nQtmkV
trQtQtmQ nVnQttmQ, tLnQt m]tky ztQtlQ u]Qzy i t
crNHQkLky mvlkLmQ, M]mky tHQkymQ vtQ,
stQvNtQt vLrcQ cyQmQ mnQtrtQt jptQ NQykvc]tQt
Oh Samba, I the devotee, seeking the most cordial auspiciousness, display the
ceremonial purificatory day (for) bringing purity of the dwelling place of one's body,
with the pure pitcher of the mind, surrounded by the thread of devotion, filled with the water
of joy, having placed the sprout of the pair of your feet and the fruit of knowledge
(on it) and uttering excellent prayer.
B: - the devotee
B gN AavtE - surrounded by the thread of devotion, (ceremonial pitcher)
md Amt AapNI - filled with the water of joy, (ceremonial water
p#sE - being pure
mn: k[|BE - the pitcher of the mind, (the ceremonial pitcher)
sa|b - Oh Samba, one who is with the mother
tv A|G# plv yg| - the sprout of your feet, (mango leaves on the pitcher)
s|Tay - having placed

s|vt Plm - the fruit of knowledge (the coconut on the pitcher)

sv| mO| - excellent prayer
udryn - uttering
nj Srr Aagar - the dwelling place of one's body
S| vhn - bringing purity
pyah| - the ceremonial purificatory day
p#kz kraEm - I display
cr| kyaN| - the most cordial auspiciousness
Aapadyn - seeking
Aam"aya|bDmadrEN smns|GasmmnaE
mTan| FBrjsht| k]va mTva tt: .
saEm| kpt| spvIsrB| ctamN| Dmta|
nyandsDa| nrtrrmasBaymatvtE


AmQnymQtmtrN smnsQsmQksQstQynQmn
mnQtnmQ tQzpkQtrjQjshtmQ kQtQv mttQv tt: .
smmQ klQptmQ sprQvsrpmQ cnQtmNmQ tmtmQ
ntQynnQtstmQ nrnQtrrmspkQymtnQvt


cVnQt m]mQ pztQtvrQkLQ, tzm] pkQt e]QmQ kykNQ,

n]QyVQc uLQL m]tky mtQt]lQ, vtHQkLky kzl nmQpkQkz]Q
kznQ atlnQ umtvz]Q ^yv]mQ, kVQpkvXmQ plQ
vNQvt aLpQpv]mQ, kmtkQ sm]mmQ, cnQtmN
p]QVv]mQ, M]kkQ pr]nQt amQtmQ p]QVv]mQ ntQym]
mXlXQmy]Q spkQkymk ikQkV prmcv] azkVrQkLQ.
The multitude of Vedic students, having made the diligent mind as the churning stick
and firm devotion as the rope, and having churned the ocean of the Vedas with reverence,
then reach him who is with Uma, who is (like) the wish yeilding tree, the divine cow and the
wish yeilding gem, who is the nectar of eternal happiness and the blessedness of eternal riches
Aam"ay A|bD| - the ocean of the Vedas

AadrEN - with reverence

smn: s|G: - the multitude of Vedic students
smn mn: - the diligent mind
mTan| - the churning stick
F B - firm devotion
rj sht| - with the rope
k]va - having made
mTva tt: - having churned, then
saEm| - he who is with Uma (Parvati)
kpt| - the Kalpaka tree (the wish yielding tree)
spvI srB| - the divine cow (the wish yeilding cow)
ctamN| - the wish yielding gem
Dmta| - for the wise
nyand sDa| - the nectar of eternal happiness
nrtr rma - the eternal riches (liberation)
sBay| - blessedness
AatvtE - they reach

p#apyaclmagIdSItsDamtI: p#sSv:
saEms^NsEvtaE mgDr: pNItmaEmaEck: .
cEt: pkrlXtaE Bvt cEdandpaTaEnD:
p#agyEn vj|BtE smnsa| vOtda jaytE


pQrkQNQyclmrQktrQxtstrQt: pQrsnQnSQSv:
smsQstQNsvt mQktr: rQNsQtmmck: .
ct: xQkrlXt pvt ctnnQtptnt:
pQrklQpQyn vjQmQpt smnsmQ vQtQtsQtt jyt


]Q cyQt mlp]QV NQNytQt]Q v[yk kNpQpzQz amQt

sQvpm] rQtQty uzyv]mQ, prs]Q]]mQ, mHQkLtQt

cyQkVv]mQ, stQxrQkLlQ svkQkpQpzQzv]mQ, m]kQ

kylnQtyv]mQ, aVymykV izQz VQVmQ pkQk^kQkVv]mQ,
umtvz]Q ^yv]mQ ikQkV prmcv]Q m]tky AkctQtlQ
kNpQpzQzv]k A]lQ e]lQ apQp A]nQtmky kzlQ kmQprmyQ
pHQkV. nlQl m]mQ pztQtvrQkkQ m]tlQ o nly] pv]
If by way of steady former virtue, he who is the embodiment of ambrosia, who is
bright, who is auspicious, who is with Uma, who is the resort of virtue, who bears the deer of
Illusion, who is complete, and is the liberator from darkness is seen in the atmosphere of the
mind, the ocean of happiness swells greatly. And (only) then, for those of good mind,
subsistence occurs. (Interestingly, this verse can be taken to describe the moon by virtue of
p#akq - former
py - virtue
Acl - steady
magI dSIt - seen by way of
sDa mtI: - the embodiment of ambrosia
p#s Sv: - bright, auspicious
saEm: - he who is with Uma (Parvati)
s^N sEvt: - the resort of virtue
mgDr: - the bearer of the deer (Maya or Illusion)
pNI: - complete
tmaE maEck: - liberator from darkness
cEt: pkr: - the atmosphere of the mind
lXtaE Bvt cEt - if seen
Aand paTaE nD: - the ocean of happiness
p#agyEn vj|BtE - swells greatly
smnsa| - for those of good mind
vO: tda - subsistence, then
jaytE - occurs

DmaI mE ctrHqG#kscrt: pap| vnaS| gt|

kam@DmdadyaE vglta: kala: sKavk]ta: .
OanandmhxD: sPlta kWvynaTE sda
mayE manspfrkngrE rajavt|sE TtE


trQm m crmQkQrksQscrt: ppmQ vnSmQ ktmQ

kmkQrtmtty vklt: kl: skvxQkQt: .
jQMnnnQtmhxt: sqplt kvlQynt st
mnQy mnsNQzrknkr rjvtmQs sQtt


ity kmlmky nkrlQ, elQlrmQ jkQktQ tnQt rjcrxQzmQ

mX nyk]kmQ Aky prmcv]Q vVQVpQp]klQ n]Q
ptHQkLzy trQmmQ n]Q axQ^kQkpQpkV, ppmQ nctQt aznQ
vkV, kmmQ, kQrtmQ, mtmQ tlyv nHQkpQ pyQ vk]QV], pvHQkLQ
i]QptQty vLpQptQk]QV]. M]]nQtmmQ
cVnQt pyrQ nlQl py] aLkQk]QV.
When in the lotus like city of my mind, the lord of emancipation, who is like the crest
jewel of kings, was present and always revered, Dharma with it's four supports was well
observed, sin was destroyed, desire, anger, arrogance etc. vanished, the seasons manifested
hapiness, the sovereign medicinal plant of knowledge and joy yeilded good fruit.
DmI: - Dharma, righteousness
mE - my
ctrHqG#k: - four footed (supported by : spiritual austerity,
mental and physical purity, compassion and truth)
crt: - was well observed
pap| vnaS| gt| - sin was destroyed
kam @D mdady: - desire, anger, arrogance etc.
vglta: - vanished
kala: - the seasons
sK Aavk]ta: - manifested happiness
Oanand mhxD: - the sovereign medicinal plant of knowledge and joy
sPlta - yielded good fruit

kWvynaTE - the lord of emancipation (Siva)

sda - always
mayE - revered
mans pfrk ngrE - in the lotus like city of my heart
raj Avt|sE - the crest jewel of kings
TtE - when present

DyOEN vcaEGzEn kvtak[yaEpk[ya@mW

rantW sdaSvy crtaBaEraSdyamtW: .
kEdaryta Bklma: saPymatvtE
BIXamm sEvky Bgvn vES Bt: k[t:


tynQtQrN vckzn kvtlQyplQykQrm

rntSQc stSvsQy crtmQprStvQymQt: .
hQtQktrtSQc pkQtklm: sqplQymtnQvt
rQpXnQmm svksQy pkvnQ vSQvS pt: t:


tQtyky ynQtrtQtlQ, vkQkky ztQtkQkNQ, kvtyky

vyQkQklQ, kLkQklQ v[yk kNQvrpQpzQz ctcvzy crtQtrmky
tvmtmQ p]QV jlHQkL]lQ itymky vylcQ crQnQLQL pkQtyky
pyrQkLQ pryj]tQt azk]QV]. h pkv] !
h ulknt] ! u]Q cvk]] e]kQ pMQctQtNQzmQ pymQ
eHQH]mQ vmQ ?
When the divine nectar like mass of water has been brought from the story of
Sadasiva, by the machinery of the intellect, by the pots of speech and by the series of canals
and subcanals of poetry and have united with the paddy crop of devotion in the field of the
heart, they cause productiveness. Oh Bhagavan, Oh Visvesa, where is fear from famine for
me (your) servant ?
D yOEN - by the machinery of the intellect
vcaE GzEn - by the pots of speech
kvta - poetry

k[yaEpk[ya@mW: - by the series of canals and subcanals

AantW: c - and brought by
sdaSvy - of Sadasiva, the ever auspicious
crt - story
ABaE raS dy AmtW: - the divine nectar like mass of water
kEdar - the field of the heart
yta: c - and have united with
B klma: - the paddy crop of devotion
saPym AatvtE - cause productiveness
BIXat - from famine
mm - for me
sEvky - (your) servant
Bgvn - Oh Bhagavan, glorious one
vES - Oh Visvesa, lord of the universe
Bt: k[t: - where is fear

papaEpatvmaEcnay crWyaIy my|jy

taEOyanntp#dXNspyaIlaEknakNInE .
jacOSraEHqG#htnynaEOrh| p#aTItaE
mamaOapy tpy mhmaImEv ma mE{vc: 41
pptQptvmcny crSQvrQyy mQtQmQjy
sQttQrtQynntpQrtXNsprQylknkrQNn .
jhQvctQtSrHQkQrhsQtnynSQrtQrrhmQ pQrrQtt
mmjQMpy tnQnpy hrQmmv m m{vc:


h ym] v]QVv] ! pptQt]Q uptQtrvtQtlQ inQ

vpvtVQmQ ml] WcQvrQytQt azvtVQmQ sQttQtrmQ, ty]mQ,
nmsQkrmQ, prtXNmQ, j, trc]mQ, crv]mQ AkyvVQVcQ cyQy Vy
nkQ, m]mQ, tl, klQkLQ, kkLQ,kNQkLQ, kkLQ AkyvVQVlQ n]Q

vNQ^kQkLQLpQ pkV]Q. ivkL cyQy e]kQ kzQzL i. e]kQ

v[kQ kzQ. e]Q]zmQ m]mQ ctkQkvNQzmQ. ( vkQmQ mVQV
inQtryHQkmQ u]Q tpQpNylQ IpzQ^kQmQp^ aLQ cyQ.)
Oh Mrityunjaya, I am requested by the tongue, mind, head, feet, hands, eyes and ears
for engaging in (your) praise, meditation, bowing in salutation, circumambulation, worship,
beholding (you) and listening (to your praise), for release from the calamity of sin and a taste
of supremacy. Command me (to do these). Ascertain it with me repeatedly. Do not be mute
with me thus.
pap upat - the calamity of sin
vmaEcnay - for release
c: eEyaIy - for a taste of supremacy
my|jy - Oh Mritynjaya, conqueror of death
taEO yan - praise, meditation
nt p#dXN - bowing in salutation, circumambulation
spyaI AalaEkn - worship, beholding (you)
AakNInE - in listening
ja cO - tongue, mind
Sr A|G# - head, feet
ht nyn - hands, eyes
aEO: - by the ears
Ah| p#aTIt: - I am requested
ma| AaOapy - order me
tt npy - ascertain it
mh: - repeatedly
mam - with me
ev ma mE Avc: - do not be mute with me thus.

ga|ByI| prKapd|| GnDt: p#akar u^N

taEmaObl| GnEd#ycyaE araN dEhE Tt: .

vavtsmryKlsamg#smEtE sda
gaItp#ydEv mamkmnaEgI nvas| k[


kmQprQymQ prkptmQ kntQt: pQrkr utQytQN

sQtmSQcpQtplmQ knnQtQrycy tQvrN th sQtt: .
vtQyvsQsmQtQtrtQyklsmkQrsmt st
rQktpQrytv mmkmnrQk nvsmQ


rQkyzmQ pryLQL tv] ! A[HQkN^yt t]Qm e]QV

ak[mQ, tzm] trymQ e]QV mtmQ, mlHQk nVQmQ nVQNHQkLQ e]QV
nzQpQ NQz c]QymQ, tktQtlQ ikQk]QV tzm] inQtryHQkLQ
e]QV vclQkmQ, M]mQ e]QV tvy] pLQkL]Q nVmQ, ivQv
sklvtm] cm]Qkz]Q ^] e]Qzy m]tky kzQzylQ
epQpmQ vcmQ cyQ.
Oh Deva who loves Durga, (please) reside always in the fortress of my mind, with
profundity (of charecter) for a protective moat, solid courage for a wall, with the multitude of
uplifting virtues as the trustworthy army, with the assemblage of fully developed sense organs
present in the body as doors, with knowledge as the abundance of materials and thus endowed
with all provisions.
ga|ByI| - profundity
prKapd| - protective moat
GnDt: p#akar - solid courage as the wall
u^N taEm: c - and the multitude of uplifting virtues
AaO bl| - the trustworthy army
Gn id#y cy: - the assemblage of fully developed sense organs
araN - the doors
dEhE Tt: - present in the body
va - knowledge
vt sm it - abundance of materials, thus
AKl samg# - all provisions
smEtE - endowed
sda - always

gaIt p#y dEv - Oh Deva (god) who loves Durga (Parvati)

mamk mn gI - in the fortress of my mind
nvas| k[ - you (please) reside

ma gC vmtttaE grS BaE myEv vas| k[

vamadkrat mamkmn: katarsmatrE

vtItE bhSaE mga mdjxaE masyImaEhady

tan hva mgyavnaEd ctalaB| c s|p#ays


m kcQc tQvmtsQtt krS p myQyv vsmQ

sQvmnQntkrt mmkmn: knQtrsmnQtr

vrQtnQt phS mQk mtjx mtQsrQymhty

sQtnQ htQv mQkyvnt ctlpmQ c smQpQrpQsQys


h klc mlylQ vcpQpv] ! n iHQmHQmQ pkvNQzmQ.

h crQvcQvr ! e]Q]ztQtly vcmQ cyQ. h At krtk] !
e]Qzy m]tky azrQnQt kzQ^VQLQ pVm, mkmQ tly mtmQ
p^tQt plvtm] v]vlHQkLQ ikQk]QV]. avkL vzQzy^
vLyzQ^]Q pl] n]QVk azvyQ.
Oh Girisa, do not go here and there, reside only within me. Oh Swami, Oh primeval
hunter, within the boundaries of the dreary forest of my mind, there are many rutting animals,
(such as) envy, delusion etc. Having killed them, you will get enjoyment from a taste of
(such) an amusing hunt.
ma gC v| - you do not go
it: tt: - here and there
grS BaE - Oh Girisa, lord of the mountains
my ev vas| k[ - reside only within me
vamn - Oh Swami, lord
Aad krat - Oh primeval hunter
mamk mn: - my mind

katar smatrE - within the boundaries of the dreary forest

vtItE - they live
bhSaE mga: - many animals
mdjx: - in rut
masyI maEhady: - envy, delusion etc.
tan hva - having killed them
mgya vnaEd cta - from a taste of the amusing hunt
laB| c s|p#ays - you will get enjoyment

krlg"mg: krd#B|gaE
GnSaIlvKfnaEtjt: .
grSaE vSdak]t cEt:
k[hrE p|cmKaEt mE k[taE B:


krlkQnmQk: krnQtQrpmQk
knSrQlvkNQznsQtjnQ: .
krS vStkQtSQc ct:
hr pmQcksQt m t p:


kylQ m] EnQtyv]kmQ, kjr]kQ k]QVv]kmQ, xQz

vykQkrr]pQ pLnQtv]kmQ, jvrQkLQ t]Q]zmQ lymzypQ
pVQVv]kmQ, mlylQ vcmQ cyQpv]kmQ, vNQmy] crrtQt
uzyv]kmQ, WnQktQz]Q ^yv]kmQ uLQL prmcQvr]Q e]Qzy
m]tky kylQ ikQkV]Q. Aky]lQ e]kQ pytQtVQ krNmQ eHQ
ikQkV ?
He who has the deer(symbol of Maya) attached to the hand, the destroyer of the
elephant demon, the annihilator of the violent tiger demon, into whom all beings vanish, who
is the lord of mountains, who has a bright form and who is five faced exists in the cave of my
mind. Where can fear come from for me ? (Interestingly, this verse can be taken as a
description of a lion by virtue of paronomasia)
kr lg" mg: - one with a deer (illusion) attached to the hand

krd# B|g: - the destroyer of the elephant demon

Gn SaIl vKfn: - the annihilator of the violent tiger demon
At jt: - he into whom all beings vanish
grS: - who is the lord of mountains
vSd Aak]t: c - and one having bright form
cEt: k[hrE - in the cave of the mind
p|c mK: At - the five faced one (Siva) exists
mE k[taE B: - where can fear come from for me

CdSaK SKavtW: jvrWs|sEvtE SatE

syapadn KEdBEdn sDasarW: PlWdIptE .
cEt: pXSKamNE yj vTas|carmyWrl|
ny| S|krpadpyglnfE vhar| k[


cnQtSk SknQvt: tQvjvrsQsmQsvt SSQvt

skQyptn ktptn stsr: qplrQtpt .
ct: pXSkmN tQyj vQtsmQcrmnQyrlmQ
ntQymQ SmQkrptptQmklnz vhrmQ


h m]tky cVnQt pVvy ! vtHQkLky mrHQkL]Q

kLkLky upnxtHQkz]Q ^]tmQ, prmQmN cQrxQzrQkLlQ n]Q
nzpQpVQVtmQ, ccQvtmmQ, i]QptQttQ tvtmQ, ]QptQtpQ
pkQvtmQ, amQttQtVQ nkr] rsLQL trQmrQtQt km mXm]QmQ
p[HQkLlQ prkcpQptmQ uLQL mrtQtlQ prmcvzy irNQ
pttQtmrkLkV zQ^lQ ctklmQ vLy. vNk alvt vzQ
v. a]Q]yrQkL t^ alnQt pmQ.

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.

Cd SaK - the tree having Vedas for branches

SKa AvtW: - possessed of (Upanishads as) tops
jvrW: - by the birds of Brahmins
s|sEvtE - well worshipped
SatE - which is eternal
sy Aapadn - causes happiness
KEd BEdn - destroys pain
sDa sarW: PlW: - with fruits having ambrosia for juice
dptE - which shines
cEt: pX SKamNE - Oh chief bird of my mind
yj vTa s|car| - give up purposeless roaming
AyW: Al| - enough of all that
ny| - always
S|kr padp ygl nfE - in the nest of the pair of lotus feet of Sankara
vhar| k[ - you sport

AakNI nKrajkatvBvWsDavWBvW
raDtEp c praglltE h|sv#jWratE .
ny| BvDgNW rhs vECavhar| k[
Tva mansrajh|s grjanaTaHqG#sDatrE


AkrQN nkrjknQtvpvtQytQstvpv
rttp c ptQmrkllt hmQsvQrjrSQrt .
ntQymQ pkQtvkNSQc rhs sQvcQcvhrmQ
sQttQv mnsrjhmQs krjntmQkQrstnQtr


h m]tky rjhmQsm ! nkHQkL]]Q vmQ oLy]Q WcQvrQytQtlQ

nVnQttmQ, vLrQk]QV cnQtrzy amQtmky krNHQkLQ prvtlQ
eHQmQ vNQmykcQ cyQypQpzQztmQ, ptQmrkkQkVQkLQ i[tQtVQ p]Q
cvnQ kNpQpvtmQ, prmhmQsrQkLky a]Q]pQ pVvkLlQ

svkQkpQpzQztmQ uLQL prQvtpty]Q tv^kLky mLkylQ rksQymk

inQkQ kNQ pkQtyky mtrQkNtQz]Q ixQzpQp^ vLy.
Oh royal swan of the mind, staying always in the great mansion of the feet of
Girijanatha, which is spread over by the greatness of the lustre from the series of nails
(of Siva's feet), which glistens with the glorious welling up of nectar (from Siva's feet), which
is made beautiful by rubies (red lotus like feet), and which ascetics are dependent
on, you sport at will, in privacy with devotion (personified) as a group of brides.
AakNI - spread over
nK raj kat - lustre form the series of nails
vBvW: - by the greatness
ut sDa vWBvW: - with the glorious welling up of nectar
AaDtE - glistens
c prag lltE - and made beautiful by rubies
h|s v#jW: - by groups of ascetics
AatE - dependent on
ny| - always
B vD gNW: c - and devotion (personified) as a group of brides
rhs - in privacy
vECa vhar| k[ - you sport at will
Tva - having stayed
mans rajh|s - Oh royal swan of the mind
grja naTa|G# - in the feet of Girijanatha, the lord of Girija (Parvati)
sDatrE - in the great mansion

S|Byanvsts|gn daramE{GjNICda:
a#ta BltaCza vlsta: pyp#valta: .
dytE gNkaErka jpvc: ppaN sasna
OanandsDamrdlhr s|vt Playt:


SmQtQynvsnQtsmQkn hQtrm{kjrQNcQct:

sQrsQt pkQtltcQcz vlst: NQypQrvlSQrt: .

tpQynQt Nkrk jpvc: xQpN stQvsn
jQMnnnQtstmrnQtlhr smQvtQ qplpQnQnt:


cmQv]Q ty]mQ e]QmQ vcnQt v]Q crQkQkylQ itymky

tzQztQtlQ ppHQkLky ptQt ilkLQ utrQnQ pk]QV]. pkQtyky
k^kLQ prkckQk]QV]. NQNym]QmQ LrQkLQ t]Qk]QV].
NHQkLky mzQkmQ, jpmnQtrHQkLky xQpHQkmQ, stQv
krQmHQkLky vc]mQ, M]]nQtmky amQtm]QmQ t]]Q pkQmQ
prmQmM]mky p[HQkmQ prkckQk]QV].
When the garden of the heart is in union with the spring of meditation on Sambhu, the
old leaves of sin fall off, the assemblage of the creepers of devotion appear, the shoots
of merit spread, the buds of virtue, the flowers of the words of prayer, the fragrance of
goodness, the wave of flower juices which is the ambrosia of knowledge-joy and the exalted
fruit of knowledge blaze forth.
S|B yan vst - the spring of meditation on Sambhu, bestower of joy
s|gn - is in union
dq AaramE - in the garden of the heart
AG jNI Cda: - the old leaves of sin
a#ta: - fall off
B lta Cza - the assemblage of the creepers of devotion
vlsta: - appear
py p#val ta: - the shoots of merit spread
dytE - they blaze forth
gN kaErka: - the buds of virtue
jp vc: ppaN - the flowers of the words of prayer
st vasna - the fragrance of goodness
Oan Aand sDa - the ambrosia of knowledge-joy
mrd lhr - wave of flower juices
s|vt Pl Ayt: - the exalted fruit of knowledge

nyandrsaly| srmnvatab jatay|

vC| sjsEvt| klxsasnavk]tm .
S|ByansraEvr| v#j mnaE h|savt|s Tr|
k| Xd#aypvl B#mNs|jatm| p#ays


ntQynnQtrslymQ srnsQvnQtmQ jtSQrymQ

sQvcQcmQ stQvjsvtmQ kxhQtQstQvsnvxQkQtmQ .
SmQtQynsrvrmQ vQrj mn hmQsvtmQs sQtrmQ
kmQ XtQrSQryplQvl pQrmNsmQjtSQrmmQ pQrpQsQys


h m]tky cVnQt a]Q] pVvy ! ntQy]nQtm] cv]nQt

jltQtVQ ipQpzmmQ, tvrQkLQ, ]vrQkLQ ivrQkzy itymky
tmrkQ ipQpzmmQ, nrQmlmmQ, cVnQt prmQmNrQkLky
a]Q]pQpVvkLlQ svkQkpQpzQztmQ, ppm]QV mc akVQvtmQ,
NQNymky nmNtQt vLpQptQvtmQ uLQL cmQv]Q ty]mky
nrQnly nlyk azvyQ. E]Q aVQpm]vr atQ n]Q
cVQkQzQzylQ u[]Q vNkkQ kxQzpQpkVyQ?
Oh swan of the mind which is like a crest jewel, you withdraw permanently to the lake
of meditation on Sambhu, which is the abode of the essence of eternal happiness, which is the
resort of the lotus like minds of the celestial sages, which is clear, which is worshipped by the
birds of brahmins, which removes sin, and which is possessed of the fragrance of virtue. Why
do you incurr the fatigue arising from roaming in the puddle which is the resort of the mean ?
ny Aand - eternal happiness
rs Aaly| - abode of the essence
srmn vat - the mind of the celestial sages
Abjat Aay| - the resort of the lotuses
vC| - clear
sj sEvt| - worshipped by the wise birds of brahmins
klx t - which removes sin
sasna Aavk]tm - possessed of the fragrance of virtue
S|B yan sraEvr| - the lake of meditation on Sambhu, bestower of joy
v#j - you withdraw

mn h|s Avt|s - Oh swan of the mind which is like a crest jewel

Tr| - permanently
k| Xd#ay - why, the resort of the mean
pvl B#mN - roaming in the puddle
s|jat m| p#ays - you incurr the fatigue arising from

Aandamtprta hrpda|BaEjalvalaEta
TWyaIpG"mpEy Bltka SaKaEpSaKavta .
ucWmaInskaymanpzlma@y nkmxa
nyaBPlp#da Bvt mE skmIs|vDIta


AnnQtmQtrt hrptmQpjlvltQyt
sQtrQypkQnptQy pkQtltk SkpSknQvt .
ucQcrQmnskymnpzlmkQrmQy nxQklQmx
ntQypxQzqplpQrt pv m stQkrQmsmQvrQtt


A]nQtmky amQt jltQt]lQ vLrQkQkpQpzQ, prmcvzy

ptkmlmky ptQtylQ LtQ, tzctQtmmQ kmQppQpVQVkQ kNQ,
kLkmQ, c kLkmQ uLQL cVnQt m]tky pnQtl]Q mlQ pzrQnQ,
VQVmVQ, NQNy cylQkLlQ n]QVk vLrQkQkpQpzQz pkQty]QkV k^
e]kQ m]tVQpQ p^tQt ntQym] mXmQ e]QkV p[tQt aLpQptyQ
Let the creeper of devotion, filled by the ambrosia of happiness, rising from the trench
around the lotus feet of Hara, having possessed firmness for support, having
branches and sub branches, having spread over the thatch frame of the lofty mind, being free
of sin and reared by good deeds, be the giver of the fruit of the eternal object of desire
(liberation) to me.
Aand Amt - the ambrosia of happiness
prta - filled
hr pda|BaEj - the lotus feet of Hara (Siva)
Aalval uta - rising from the trench (around)

TWyI upG"| upEy - having possessed firmness as support

B ltka - the creeper of devotion
SaK upSaK Avta - having branches and sub branches
ucW: mans - the lofty mind
kayman pzl| - the thatch frame
Aa@y - having spread over
nkmxa - without sin
ny AB - eternal object of desire
Pl p#da - the giver of fruit
Bvt mE - let it be for me
skmI s|vDIta - reared by good deeds

syarBvj|Bt| tSrTanatraDt|
sp#EmB#mraBrammsk]t sasnaSaEBtm .
BaEgd#aBrN| smtsmn:py| gNavk]t|
sEvE grmlkajInmhal|g| Sval|gtm


snQtQyrmQpvjQmQptmQ SQtSrsQtnnQtrtxQ^tmQ
spQrmpQrmrprmmskQtQ stQvsnSptmQ .
pknQtQrprNmQ smsQtsmn:jQymQ NvxQkQtmQ
sv krmlQlkrQjnmhlmQkmQ SvlmQktmQ


cnQtykl ArmQptQtlQ tNQzvtQtlQ prkckQkVvmQ, vtHQkL]Q

crc] upnxtHQkL]Q mtQtylQ nl pVQVvmQ, prmz]Q ^]
prmrmQpky]lQ a[ pVQVvmQ, epQpmQ s j]HQkzy pkQt
mNtQtlQ km[QpvmQ, pmQkL AprNmk aNnQtvmQ, a]tQ
tvrQkLmQ jkQkpQpzQzvmQ, nVQNHQkLlQ prctQt pVQVvmQ, prQvt
tvylQ tvpQpVQVvmQ Aky kr e]QkV mlylQ ikQk]QV
mlQlkrQj]]Q e]pQpzQz mhlHQktQt svkQkV]Q.
I worship the great image of Mallikarjuna in SriGiri, who dances at the
commencement of the evening, who occupies the interior of the pinnacle of the Vedas, who is

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)

B|gCanznaEkz: krmdg#ah P[rmaDva

adaE nadytaE mhastvp: pExNa cat: .
spXsmnaEvnEx s pn: saXamdyE mnaE
rajvE B#mraDpaE vhrta| SWlvas vB:


pQmQkcQcnzntQkz: krmtkQrh sQqrnQmtv

hQlt ntt mhstv: pMQcxN ctQt: .
stQpXsQsmnvnx s n: sXnQmty mn
rjv pQrmrtp vhrtmQ Slvs v:


pHQk rxy]Q vpQptQt nVvVQV nz]tQt mVQkNQzvmQ,

kjrzy mttQt azkQkyvmQ, prkckQk]QV vxQvpQ prQtQ
mk[QcQc pHQkyvmQ, prNv nttQz]Q ^yvmQ, tQt jQytmym]
sQvptQt uzyvmQ, m]Qmt]lQ AtrkQkpQpzQzvmQ,
tvrQkL rXpQptlQ vpQpzyvmQ, clmQ e]QkV mlylQ
vcpQpvmQ, eHQmQ nVnQtvmQ Aky anQt prmrmQpky]Q pty] cv]Q
a^kQk^ e]kQktrlQ e]Qzy m]tky tmrylQ vLyzzQmQ.
Let the all pervading one who is a resident of Srisailam, who dances much to the
desire of Bhringi, who seized the pride of the elephant demon, who manifested joy at the sight
of Vishnu, who is united with the sacred syllable Om, who has a greatly white body, who is
honoured by Cupid, who is on the side of the good in the protection of the gods, and he who is
the lord of Bhramara, sport anew in person in the lotus of my mind.
(Interestingly, this verse can be taken as a description of a male bee by virtue of
(The mention of Srigiri or Srisailam in the two central verses of the lyric suggests that it was
perhaps composed here.)
B|g iCa - the desire of Bhringee (Parvati in the form of a bee)
nzn ukz: - dances much
kr md g#ah - who seized the pride of the elephant (demon)
P[rn maDv Aaad: - who manifested joy (at the sight of) Vishnu
nad yt: - who is united with the sacred syllable Om
mha st vp: - greatly white body
p|cExNa c Aat: - and who is honoured by Cupid
st pX: - on the side of the good

smn: AvnEx - in the protection of the gods

s: pn: - he, anew
saXat - in person
mdyE mnaE rajvE - in the lotus of my mind
B#mra ADp: - the lord of Bhramara (Parvati in the form
of a female bee)
vhrta| - let him sport
SWlvas - the resident of Srisailam
vB: - the all pervading one

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:


kNy]QV amQttQt p[pvmQ, kHQkz vylQ p]Q

pkQmQ kxQzHQkL pkQmQ vxytQtlQ cmrQtQtyLQLvmQ,
vtQtyky pyrQkLQ nlQl py]yLpQptVQkk nlQl m]mQ pztQtvrQkLlQ
pVQVpQpzQzvmQ, vpQpmQ pl v^vmpQpvmQ,
nrQtQt]mQ cyQmQ pkQtrQkLky mylQkL uzyvmQ, mlylQ vcpQpvmQ,
ackV jzkLzyvmQ Aky h cmQp ! h nl nV ktQt
uzyv] ! e]Qzy m]tky ctkpX u]Q] epQpmQ
Oh Sambhu, Oh Neelakandhara, who showers the ambrosia of compassion, who
works diligently to destroy the heat of excessive distress, who is well worshipped by the gods
so that the grain of knowledge may bear crop, who can assume the desired form, who has
dancing peacocks of devotees, who resides in the mountain, and who has a halo of waving
matted hair, the Cataka bird of my mind, desires you always. (Interestingly, this verse can be

taken as a description of a cloud by virtue of paronomasia)

kay Amt - the ambrosia of compassion
vxIN| - who showers
Gn vpdq - excessive distress
g#m Cda kmIZ| - one working diligently to destroy the heat
va sy - the grain of knowledge
Pl udyay - for the appearance of a crop
smn: s|sEy| - who is well worshipped by the gods
iCa Aak]t| - who can assume the desired form
nyt B myr| - who has dancing peacocks of devotees
Ad# nly| - who resides in the mountain
c|ct jza mfl| - who has a halo of waving matted hair
S|BaE - Oh Sambhu, bestower of happiness
va|Ct - desires
nl kDr - Oh Neelakandhara,blue necked one
sda va| - always you
mE mn: catk: - the (mythical) Cataka bird of my mind

AakaSEn SK smtPNna| nEOa klap nta

{ng#ahp#NvaEpdESnndW: kEkt yaE gytE .
yama| SWlsmva| Gnc| qva nzt| mda
vEdataEpvnE vharrsk| t| nlkZ| BjE


AkSn Sk smsQtqpNnmQ ntQr klp nt

{kQrhpQrNvptSnnt: kkt y kyt .
SQymmQ SlstQpvmQ kncmQ tQxQzQv nznQtmQ t
vtnQtpvn vhrrskmQ tmQ nlkNQzmQ pj


enQt prmcv]Q, AkctQt kNQzyk uzyv], a]tQ

nkHQkkQmQ nyk]] Atcx] AprNmk uzyv],

nmsQkrpQpvrQkL akrhkQmQ pQrNvtQv]y kk cpQtmk uzyv]Q

e]Q tkQkpQpkV], mlylQ pVnQt prQvty]Q mkmQ pLQL
knQtypQ prQtQ A]nQttQt]lQ nz]mQ cyQkV], vtnQtmQ e]QkV
nnQtv]tQtlQ vLyvtlQ vpQpLQLv] anQt nlkNQz]
I worship that Neelakantha, who has the sky for his crest, who has the leader of the
serpents as a necklace, who favours those who bow in salutation, who sings with
sounds like Keki, when instructing on the sacred syllable Om, who dances joyously having
seen the dark, auspicious beauty of Parvati and who takes pleasure in sporting in
the garden of Vedanta. (Siva is likened to a dancing peacock)
AakaSEn SK - who has the sky for his crest
smt PNna| nEOa - the leader of all the serpents
klap - as the necklace
ntan Ang#ah - who favours those who bow in salutation
p#Nv updES - instruction on the sacred syllable Om
nndW: kEk it - with sounds like Keki (like the sound of the peacock)
y: gytE - he who sings
yama| SWl smva| - who is dark and arose from the mountain (Parvati)
Gn c| - auspicious beauty
qva nzt| mda - who dances joyously having seen
vEdat upvnE - in the garden of Vedanta
vhar rsk| - one who takes pleasure in sporting
t| nlkZ| BjE

- I worship that Neelakantha, blue necked one

syaGmIdnayyaE hrkraGatp#Btank
vanaE vardgjIt| dvxda| Cza c|cla .
Bana| prtaExbapvttvmIyr Sva
ymvltafv| vjytE t| nlkZ| BjE


snQtQykrQmtntQyy hrkrktpQrtnk

tQvn vrtkrQjtmQ tvxtmQ tQxQ^cQcz cmQcl .

pkQtnmQ prtxpxQpvttvQxQ^rQmr Sv
ysQmnQjQvltNQzvmQ vjyt tmQ nlkNQzmQ pj


snQtyklmQ, kzkQkltQt]Q ^v] m[klmQ p]QmQ,

vxQv]Q kkL]Q a^kLlQ uNQzkV mQtHQktQt]Q tQv] mkHQkL]Q
krQj] p]QmQ, tvrQkzy kNQprQvkLQ m]Q]lQ p]QmQ,
pkQtrQkzy A]nQtkQkNQNr]Q prvkmQ m[ p]QmQ, prQvt pNQ mylQ
p]QmQ uLQL enQt prmcQvr]ztQtlQ prkcm] tNQzvmQ cVnQ
vLHQkVt anQt nlm] ktQtzy ANQ mylQ p]QV cv]
In the twilight at the end of a hot day, when thunder is the sound arising from the
drum hit by the hand of Vishnu, when lightning is the rays of light from the glances of the
heaven dwellers, when widespread rains are the tears of delight of the devotees, when Sivaa is
the peahen, he in whom, the splendid (fierce) dance triumphs, I worship that blue necked one.
(Siva is the peacock which dances joyously with the advent of rain)
sya - in the twilight
GmI dnayy: - at the end of a hot day
hr kr AaGat - hit by the hand of Vishnu
p#Bt Aank van: - sound arising from the drum
vard gjIt| - roar of clouds (thunder)
dvxda| Cza - rays of light from the glances of the heaven dwellers
c|cla - lightning
Bana| prtaEx bap - the tears of delight of the devotees
vtt v: - widespread rain
myr Sva - Sivaa (Parvati) is the peahen
ymn uvl tafv| - in whom the splendid (fierce) dance
vjytE - triumphs
t| nlkZ| BjE - I worship that Neelakantha, blue necked one

AaayamttEjsE tpdWvIay sayay tE

vandmyamnE Ojgts|rXNaEaEgnE .
yEyayaKlyaEgBsrgNWgIyay mayavnE
sykq tafvs|B#may jznE sEy| ntS|BvE


AtQyymttjs SQtptrQvtQyy stQyy t

vtQynnQtmytQmn tQrjktsQsmQrXNtQykn .
tQyyyklykpsQsrkNrQkyy myvn
smQykQ tNQzvsmQpQrmy j^n symQ ntSQSmQpv


sQxQ^kQ ]Qp ipQpvmQ, aLvVQkzHQkt tjsQvpy]vmQ,

vtmnQtrHQkLlQ aVyppvmQ, azy ^yvmQ, M]mQ A]nQtm]
sQvptQt uzyvmQ, lktQtkQ kpQptlQ utkNQzvmQ, a]tQ
ykkLmQ ty]mQ cyQypQppvmQ, tvrQkLlQ pzpQppvmQ,
myytQ t]Q vcpQptQtyvmQ, n]QVk tNQzvmQ AvtlQ
vpQpLQLvmQ, jzkL trtQtvmQ, mHQkLtQt aLpQpvmQ Aky
u]kQ inQt nmsQkrmQ.
To Sambhu who is primeval, who is boundlessly lustrous, who is known and
attainable through the Vedic verses, who is of the nature of knowledge-bliss, who is
industrious in the protection of the three worlds, who is meditated on by all contemplative
saints, who is sung about by the groups of gods, who is the originator of Illusion, who is
zealous about the correctness of the (fierce) dance and who has matted hair, salutations to
you, such as those (said above).
Aaay - who is primeval
Amt tEjsE - who is boundlessly lustrous
t pdW: - through the Vedic verses
vEay saay - who is known and attainable
tE - to you
va Aandmy - knowledge-bliss
AamnE - who is of the nature of
Ojgt - of the three worlds
s|rXN uaEgnE - industrious in the protection
yEyay - who is meditated on

AKl yaEgB: - by all contemplative saints

sr gNW: gEyay - who is sung about by the groups of gods
mayavnE - who is the originator of Maya (Illusion)
sykq tafv - the correctness of the (fierce) dance
s|B#may - who is zealous
jznE - who has matted hair
sa iy| nt: - salutations such as those (said above)
S|BvE - to Sambhu, bestower of happiness

nyay OgNamnE prjtE kayaynEysE

syayadk[z|bnE mnmn: p#yX cmtIyE

mayasjgOyay sklam"ayats|carNE
say| tafvs|B#may jznE sEy| nt: S|BvE


ntQyy tQrNtQmn rjt ktQyynSQrys

stQyytmQpn nmn: pQrtQyX cnQrQty

mysQxQzjktQtQryy sklmQnynQtsmQcrN
symQ tNQzvsmQpQrmy j^n symQ nt: SmQpv


ntQymk ipQpvmQ, stQv, rj, tm e]QkV ]Q Nmym]vmQ,

pQrtQt v]QVvmQ, prQvt tvy]Q tvtQt]Q plsQvpmQ, stQy
sQvpmQ, Atyly mQpy]vmQ, ]vrQkL]Q m]tlQ prtQyXmmQ
M]sQvpmQ, myylQ ]Q ulktQtmQ sQxQ^ cyQtvmQ,
a]tQ vtHQkL]Q ^v]
upnxtQkQkLlQ sMQcrpQpvmQ, cyHQkltQtlQ tNQzvmQ AvtlQ
AcLQLvmQ, jzkL trtQtvmQ Aky cmQvVQ inQt nmsQkrmQ.
To Sambhu who is eternal, who is of the nature of the three qualities, who is the
conqueror of the cities (of the demons), who is the bliss of Katyayani, who is truth, who is the
pre eminent pater familias, who is apprehended in the mind of the sage as a personification of
knowledge, who created the three worlds by the agency of Illusion, who moves within the
boundaries of all the Vedas, who is zealous about the evening
(fierce) dance and who has matted hair, salutations, such as those (said above).

nyay - who is eternal

OgNamnE - who is of the nature of the three qualities
prjtE - the conqueror of the cities of the demons
kayayn EysE - who is the bliss of Katyayani (Parvati)
syay - who is truth
Aad k[z|bnE - who is the pre eminent pater familias
mn mn: - the mind of the sage
p#yX cmtIyE - apprehended as a personification of knowledge
maya s - created by the agency of Maya (Illusion)
jgOyay - the three worlds
skl Aam"ay At - within the boundaries of all the Vedas
s|carNE - who moves
say| tafv - the evening (fierce) dance
s|B#may - who is zealous
jznE - who has matted hair
sa iy| nt: - salutations such as that (said above)
S|BvE - to Sambhu, bestower of happiness

ny| vaEdrpaExNay sklany vOaSya

yTI| pyIzn| kraEm BvtsEva| n janE vBaE

mjmatrpypakbltv| SvI svaItr

tyEv h tEn va pSptE tE rXNyaE{yhm


ntQymQ sQvtrpxNy skltQtSQy vtQtSy

vQyrQtmQ prQyznmQ krm pvtsQsvmQ n jn vp .
mjQjnQmnQtrNQypkpltsQtQvmQ SrQv srQvnQtr
sQtxQzsQyv h tn v pSpt t rXNy{sQmQyhmQ


epQpmQ t]Qzy vyVQV vLrQkQkv pNtQtcylQ

plrmQ n^cQ c]Q vNk trkV]Q. h vp ! u]Qzy cvy

aVyvlQl. h ppt ! h pkQtrQkL]Q pvtQtpQ pkQpv] !

ipQpt]Q e]Qzy VQpVvkLlQ cyQt NQNytQt]Q pl]lQ
crQvnQtr py] u]Q] aVnQt]Q. Akv u]Q]lQ n]Q kpQpVQVtQ
tnQtv]k AkV]Q.
I wander purposelessly always, for nourishing my belly, aiming at all desirous of
wealth. Oh Vibhu, I do not know to serve you. On the strength of the result of good deeds
from another birth of mine, (I know) Oh Sarva, that indeed you are present within all. For that
or another (reason), Oh Pasupati, I am worthy of being protected by you.
ny| - always
v udr paExNay - for nourishing the belly
sklan uy - aiming at all
vOaSya - desirous of wealth
yTI| pyIzn| kraEm - I wander purposelessly
Bvt: sEva| n janE - I do not know to serve you
vBaE - Oh Vibhu, all pervasive one
mdq jmatr - from another birth of mine
py pak blt: - on the strength of the result of good deeds
v| SvI - you Oh Sarva (Siva)
svI Atr: - within all
ts ev h - indeed you are present
tEn va - for that (reason) or another (reason)
pSptE - Oh Pasupati, lord of beings
tE rXNy: Am Ahm - I am worthy of being protected by you

ekaE varjbaDv: XtnBaE yaO| tmaEmfl|

Bva laEcngaEcraEp Bvt v| kaEzsyIp#B: .
vE: k BvyhaE Gntr| kBvEmOm
tsvI| ypny mE pSptE saXat p#saE Bv


Ek vrjpnQtv: Xtnp vQypQtmQ tmmNQzlmQ

ptQv lcnkcrp pvt tQvmQ k^srQypQrp:

vtQy: knQn pvsQyh kntrmQ ktQkQpvnQmtQtm

sQttQsrQvmQ vQypny m pSpt sXtQ pQrsnQn pv


h ppt ! o srQy]Q mymQ AkctQtmQ

[QnQkQkNQ^kQkV iLpQ pLnQ pkQk^tQ kNQkkQmQ
lpQpkV]Q. k^ srQy prkctQtzy n e]Q kNQkkQ E]Q
lpQpzmlkQkVyQ ? Wyk ! e]Qzy aMQM]mQ e]QkV iLQ
evQvL azrQnQttk ikQvNQmQ. at vtmQ pkQk^tQ e]kQ
prtQyXmk t]Qpvrk AkvNQmQ.
The sun though but one, having cleaved the orb of darkness pervading the earth and
sky comes within scope of vision. You are effulgent as ten million suns, why are you not
known? Alas what sort will my denser mental darkness be? Having removed all that, Oh
Pasupati, become clearly visible to me.
ekaE varj baDv: - the friend of the lotus (the sun) is one
Xt nB: yaO| - pervading the earth and sky
tmaE mfl| - the orb of darkness
Bva - having cleaved
laEcn gaEcr: - within scope of vision
Ap - though
Bvt - becomes (visible)
v| kaEz syI p#B: - you are effulgent as ten million suns
vE: k| n Bvs - why are you not known
AhaE - alas
Gntr| - denser
kkq BvEt mt tm: - what sort will my mental darkness be
tt svI| ypny - having removed all that
mE pSptE - to me Oh Pasupati, lord of beings
saXat p#s: Bv - become clearly visible

h|s: pvn| smCt yTa nla|bd| catk:

kaEk: kaEkndp#y| p#tdn| cd#| ckaErTta

cEtaE vaCt mamk| pSptE cmagImy| vBaE

grnaT Bvpdajygl| kWvysyp#dm


hmQs: ptQmvnmQ smcQct yt nlmQtmQ ctk:

kk: kkntpQrymQ pQrttnmQ cnQtQrmQ ckrsQtt .
ct vMQct mmkmQ pSpt cnQmrQkmQkQymQ vp
krnt pvtQptpQjklmQ kvlQyskQypQrtmQ


h ppt ! h vp ! h krnt ! a]Q]pQpVv tmrtQ

tzktQtmQ, ctkpQpVv ktQt mktQtmQ, ckQrvkpQpVv tmr
xQptQtVQ nyk]] srQy]mQ, ckrpQpVv cnQtr]mQ, evQv t]Q
t]Q ixQzpQp^ vmQk]QVt avQvV e]Qzy m]mQ M]mrQkQktQtlQ
tztQ tnQtmQ, mX ktQt aLkQk vlQlm] u]Qzy
pttQtmrkLrNQzmQ nLQtmQ vmQkV.
Just as the Swan intensely desires the cluster of lotuses, the Cataka bird the dark
cloud, the Ruddy goose the sun, and the Greek partridge the moon, likewise, Oh Pasupati, Oh
Vibhu, Oh Gowrinatha, my mind desires your pair of lotus feet, every day, which is sought by
the path of knowledge and which is the bestower of the bliss of emancipation.
h|s: - the swan
p vn| - the cluster of lotuses
smCt - intensely desires
yTa - just as
nla|bd| - the dark cloud
catk: - the Cataka bird (a bird supposedly subsisting on rain water)
kaEk: - the ruddy goose
kaEknd p#y| - the friend of the red lotus (the sun)
p#t dn| - every day
cd#| - the moon
ckaEr: tTa - the Greek partridge, likewise
cEt: vaCt mamk| - my mind desires

pSptE - Oh Pasupati, lord of beings

cmagI my| - sought by the path of knowledge
vBaE - Oh Vibhu, all pervasive one
gr naT - Oh Gowrinatha, lord of Gowri (Parvati)
Bvpd Aj ygl| - the pair of your lotus feet
kWvy sy p#dm - the bestower of the bliss of emancipation

raEDtaEyt: mENpTkCaya| traEvIt:

Bt: vTgh| ghTmtT: dn: p#B| DamIk|

dp| stmsak[l SKn| Stavtv| tTa

cEtsvIByaph| v#j sK| S|BaE: pdaBaEhm


rtsQtyhQt: SQrmNptkSQcy_mQ trrQvQxQ^t:

pt: sQvsQtkQhmQ kQhsQtmtt: tn: pQr_mQ trQmkmQ

tpmQ snQtmslSQc SknmQ StvQtsQtQvmQ tt

ctsQsrQvpyphmQ vQrj skmQ SmQp: pt_mQphmQ


vLQLtQtlQ ckQNQzv]Q krymQ, v[pQpkQk]Q kLpQplQ mrtQt]Q

n[lmQ, m[kQ aMQcyv]Q t]Qzy vzQzmQ, vnQtL
( vLrQ pryN ) ilQlVtQt]mQ, E[ trQmcnQt]LQL
pNkQkr]mQ, mQmzQzlQ avtpQppv]Q vLkQkmQ, LrlQ vpv]Q
npQpmQ evQv azy vmQv] avQvV h m]m ! n
elQlvtm] pytQtmQ pkQmQ kmLkQmQ cmQv]Q pttQtmry
vmQp azvyQ.
Just as one dragged by flood water approaches the bank, the fatigued wayfarer the
shade of the tree, one who fears the rain the comfortable home, the guest a householder, the
indigent one the righteous master, one overcome by great darkness the lamp and one who is
made uneasy by the cold the fire, likewise Oh mind, you approach the lotus feet of
Sambhu, which removes all fear and which is joyous.
raED: - the bank
taEy t: - one dragged by flood water

mEN pTk: - the fatigued wayfarer

Caya| traE: - the shade of the tree
vt: Bt: - one who fears the rain
vT gh| - the comfortable home
ghT| AtT: - the householder, (by) a guest
dn: - the indigent one
p#B| DamIk| - the righteous master
dp| - the lamp
stmsa Aak[l: c - and one overcome by great darkness
SKn| - the fire
St Aavt: - one who is made uneasy by the cold
v| - you
tTa - likewise
cEt: - Oh mind
svI Byaph| - which removes all fear
v#j - you approach
sK| - joyous
S|BaE: pda|BaEhm - the lotus feet of Sambhu, bestower of joy

AaEl| njbjsttrykataEpl| scka

sav nWjvB| lta Xth| sDsrlBm .
p#ap"aEth yTa tTa pSptE: padarvdy|
cEtaEvOpEy tt sda sa BryytE


aHQklmQ njpjsnQttrysQknQtplmQ sck

stQv njvmQ lt XthmQ snQsQsrtQvlQlpmQ

pQrpQnth yt tt pSpt: ptrvnQttQvymQ

ctvQtQtptQy txQzt st s pkQtrtQcQyt


aHQklmQ ( EV[MQclQ ) e]pQ pyrQ pVQV mrtQt atzy

vt vrckmQ, imQkQknQtkQklQl UcmQ, t]Qzy kNv]

ptvQrty] pNQmQ, mrtQt k^mQ, kzl ntmQ evQvtmQ inQt
ulklQ azkVt avQvtmQ m]t]Q nzQzmQ ppty]Q pttQtmrkLQ
irNQzmQ aznQ, epQpmQ cMQclmlQlmlQ nlpVQVnQtlQ,
av pkQt e]pQpmQ.
Just as it's own series of seeds reaches the Ankola tree here, the needle the loadstone,
the chaste woman her own lord, the creeper the tree and the river the ocean, like wise, (when)
the state of the mind having approached the two lotus feet of Pasupati, stays there always, that
(state) is said to be devotion.
AaEl| - the Ankola tree
nj bj stt: - own series of seeds
Aykat upl| - the load stone
scka - the needle
sav - the chaste woman
nWj vB| - own lord
lta Xth| - the creeper, the tree
sD: srt vlB| - the river, the ocean
p#ap"aEt ih yTa - just as it reaches here
tTa - likewise
pSptE: pad Arvd y| - the two lotus feet of Pasupati, lord of beings
cEt: vO - the function of the mind
upEy - having approached
tt sda - remains always
sa B: it uytE - that is said to be devotion

AandaBratnaEt plk| nWmIytCadn|

vaca S|KmKE TtW jZraptI| crOamtW: .
d#aXWBIstEn dEv vpxaE rXa| Bvavna
pyI|kE vnvEy Bjnn BaBIk| rXt


AnnQtSQprtnt lkmQ nrQmlQytSQctnmQ

vc SmQkk sQttSQc jzrrQtmQ crtQrmQt:

tQrXrQpstn tv vx rXmQ pvtQpvn

prQymQk vnvSQy pkQtjnn pkQtrQpkmQ rXt


h tv ! pkQt e]QkV tyQ, pkQt]Q e]QkV [nQty A]nQtmQ e]QkV

kNQNrlQ myrQkQcQclQ EVQpmQp^ LpQpzQ^, kLHQkmVQV m]mQ e]QkV
vsQtrtQt utQt, vkQ e]QkV cHQk]Q vylQ u]Qzy crtQtrmQ e]QkV
attQtlQ vyVQkQ uNvmQ, tQrXHQkLmQ
vtymQ uzkQ rXymQ klQpkQkVLQ. u]Qzy ty]mQ e]QkV
tzQ^llQ pkQkvtQ kpQpVQkVLQ.
Oh Deva, devotion in the form of a mother, having placed the child of a devotee on the
bed of meditation on you, causes horripilation by tears of joy, covers (one) with purity, fills
the stomach with the ambrosia of your story placed in the conch tip of speech and protects the
body by the stones of Rudraksha berries and sacred ash.
Aand AB: - by tears of joy
AatnaEt - causes
plk| - horripilation
nWmIyt: Cadn| - covers by purity
vaca S|KmKE - through the conch tip (vessel for feeding babies) of speech
TtW: c - and placed
jZra ptI| crO AmtW: - fills the stomach with the ambrosia of
(your) story
d#aXW: BstEn - by the (amulets of) stones of the Rudraksha
berries and sacred ash
dEv - Oh Deva, lord
vpx: rXa|- the protection of the body
Bvdq Bavna pyI|kE - on the bed of meditation on you
vnvEy - having placed
B jnn - devotion in the form of a mother
B ABIk| - the child of a devotee
rXt - protects

magaIvtItpaka pSptEr|gy k\caIytE

gfxabnxEcn| prrpaEdIyaBxEkaytE

k|cXtma|sSExkvl| nyaEpharaytE
B: k| n kraEyhaE vncraE Bavt|saytE


mrQkvrQttpk pSptrmQksQy rQcyt

kNQxmQnxcnmQ rrprQtvQypxkyt

kmQctQpXtmmQsSxkvlmQ nvQyphryt
pkQt: kmQ n krtQyh vncr pkQtvtmQsyt


kNQNpQpr]Q v[ nznQ tyQnQt cpQ, ppty]Q crclQ vkQkpQpmQ

rQcQcmQ plQ AkV. vylQ um[QnQt nrQ trrrQkkQ ctQ p]QV
cvkQ tvQy apxkmQ plkV. cV cpQpzQpQ prQtQt mmQstQt]Q
mt kvLmQ cVnQt nvtQtymQ plkV. kzQ^lQ trmQ vz]Q cVnQt
pkQt]Q AkV]Q. AcQcrymQ ! pkQt ettQt]Q cyQy ?
The sandal pounded on by the road is the bundle of Kusa grass for the body of
Pasupati, the sprinkling of the mouthful of water is the divine bath for Siva, the mouthful
of partially eaten remnant meat is the fresh oblation. What does not devotion do (even such
uncivilised acts)? Oh how wonderful, the forest dweller (a barbarian devotee by name
Kannapar), is the crest jewel of devotees !
magaIvtIt paka - the sandal pounded on by the road
pSptE: A|gy - for the body of Pasupati, lord of beings
k\caIytE - the bundle of Kusa grass (used in worship)
gfx A|b - the mouthful of water
nxEcn| - the sprinkling
pr rpaE: - for the enemy of the cities of the demons (Siva)
dy ABxEkaytE - the divine bath (for the deity)
k|ct BXt - the partially eaten
ma|s SEx kvl| - the mouthful of remnant meat
ny upharaytE - the fresh oblation (for the deity)
B: k| n kraEt - what does not devotion do

AhaE vncr: - Oh how wonderful, the forest dweller

B Avt|saytE - the crest jewel of devotees

vXtafnmtky kZnapmars|mdIn|
BBpyIzn| nmsrSr: kaEzrs|GxINm

kmId| mly tavkpdy grptE

mcEtaEmNpakavhrN| S|BaE sda|gk[


vXsQtznmnQtksQy k^npsQmrsmQmrQtnmQ
pQtQprQyznmQ nmtQsrSr: k\rsmQkrQxNmQ

krQmtmQ mQlsQy tvkpttQvnQtQvsQy krpt

mcQctmNpkvhrNmQ SmQp stmQk


h krpt ! ymzy mrQplQ u]Q kllQ ezQ^ uttQtlQ,

apsQmr]Q e]QkV ar] mttQtlQ alQl pkQk^kQkv ^yt
aMQM]tQt vr pHQtlQ, mlylQ sMQcrtQtlQ, vNHQk]QV
tvrQkL]Q crcLQL krzHQkL]Q urclQ Aky itlQlmQ mkmQ mv]
u]Q irNQ ptHQkL]Q cylQkLQ. h cmQp ! epQpmQ e]Q m]mQ
e]QkV rtQt]pkkL aNnQkQkNQ sMQcrmQ cyQvt
Hitting the chest of the god of death, trampling the cruel demon Apasmara, roaming
the mountain, friction with the diadems on the heads of the bowing gods: this is the task of
thy soft pair of feet, Oh Gowripati. Oh Sambhu, accept always to walk with the gem studded
sandals of my mind.
vX: tafn| - hitting the chest
Atky - of the god of death
kZn Apmar - the cruel Apasmara (the demon personifying ignorance
s|mdIn| - trampling
BBt pyIzn| - roaming the mountain (Kailasa)
nmsr Sr - the heads of the bowing gods
kaEzr s|GxIN| - friction with the diadems

kmI id| - this task

mly - soft
tavk pd y - thy pair of feet
grptE - Oh Gowripati, lord of Gowri (Parvati)
mdq cEt: - my mind
mN paka - gem studded sandal(s)
vhrN| - walking
S|BaE - Oh Sambhu, bestower of happiness
sda A|g k[ - accept always

vXtafnS|kya vcltaE vWvvtaE njIra:

kaEzraEvlrndpklkanrajn| k[vItE

qva mvDtnaEt nBtalEx| BvanptE

ycEttv padpBjn| tyEh k| lIBm


vXsQtznSmQky vclt vvsQvt nrQjr:

k\rjQjQvlrtQntpklknrjnmQ rQvt

tQxQzQv kQtvsQtnt npQtSQlxmQ pvnpt

ycQctsQtv ptptQmpjnmQ tsQyh kmQ rQlpmQ


h pv]pt ! evzy m]mQ u]Qzy pttQtmrkL

pjtQkQkNQ ikQkVt avkQ iHQ azy ^yt e]Q]
ikQkV ? anQt pkQt] prQtQtz]Q ym]Q mrQplQ ut vm e]Q
aMQc O^pQpyQ vkV]Q, tvrQkLQ tHQkLQ krzHQkLlQ prkckQk]QV
mzQ p]QV rtQt] tpHQkLlQ tprt]y cyQkVrQkLQ, kQt e]QkV
pNQ A[tQ tvkQ kLQkVLQ.
Oh Bhavanipati, for him whose mind is engaged in the worship of your lotus feet,
what is difficult to accomplish here ? Out of apprehension of a blow on the chest, the god of
death departs, the immortals wave the buds of light from the shining gems of their diadems as
an act of adoration and the bride of liberation having seen him bestows on him a firm

vX: tafn - a blow on the chest

S|kya - out of apprehension of
vclt: - he departs
vWvvt: - the god of death
njIra: - the immortals
kaEzr uvl rn - the shining gems on the diadems
dp klka - the buds of light
nrajn| k[vItE - wave lights as an act of adoration
qva m vD: - having seen (him) the bride of liberation
tnaEt - bestows
nBt AalEx| - a firm embrace
Bvan ptE - Oh Bhavanipati, lord of Bhavani (Parvati)
ydq cEt: - he whose mind
tv pad p Bjn| - engaged in worship of your lotus feet
ty ih k| lIBm - what is difficult for him to accomplish here

@faTI| sjs p#p|cmKl| @famgatE jna:

ykmaIcrt| mya c Bvt: p#yW BvyEv tt

S|BaE vy k[thly krN| mcEt| nt|

tmamamkrXN| pSptE ktIymEv vya


kQrzrQtmQ sQjs pQrpmQcmklmQ kQrzmQksQt jn:

ytQkrQmcrtmQ my c pvt: pQrtQy pvtQyv ttQ

SmQp sQvsQy hlsQy krNmQ mcQcxQ^tmQ nSQctmQ

tsQmnQmmkrXNmQ pSpt krQtvQymv tQvy


h cmQp ! ivQlk]tQtmQ vLyzQ^VQkk sQxQ^ cyQkVyQ.

j]HQkLQ u]kQ vLyzQ m]QkLQ. avrQkLlQ ov]] e]Q]lQ enQt
cylQ cyQypQpzQzt a u]Qzy cnQtxtQtVQkkv AkV. e]Q]
AzQvtQtmQ u]Qzy A]nQttQtVQ l krNmQ

e]Qp ncQcymQ. AkylQ h ppt ! e]Q] rXpQpmQ u]Q]lQ

cyQypQpzvNQ^y kzmyt]Q.
You create the entire universe for play, people are animals of sport for you. Whatever
actions have been done by me, it is indeed for your pleasure. Oh Sambhu, it is certain that my
actions are the cause of your pleasure. Therefore Oh Pasupati, my protection must indeed be
done by you.
@faTI| - for play
sjs - you create
p#p|c| AKl| - the entire universe
@fa mga: tE jna: - people are animals of sport, for you
yt kmI Aacrt| mya c - whatever actions have been done by me
Bvt: p#yW Bvt ev tt - it is indeed for your pleasure
S|BaE - Oh Sambhu, bestower of happiness
vy k[thly krN| - are the cause of your pleasure
mdq cEt| - my actions
nt| - it is certain
tmat mamk rXN| - therefore my protection
pSptE - Oh Pasupati, lord of beings
ktIy| ev vya - must indeed be done by you


prmsdaSvBavna| p#pE



prmstSvpvnmQ pQrptQy


plvtm] snQtxtQt]lQ A]nQtkQ kNQNrQ pvtVQmQ,

vLpQpzyk myrQkQcQclQ uNQzvtVQmQ, m]krm] pksQt]mmQ,
nly] ptvyky mXmQ e]QkV pl] vmQvrQkLlQ
pVQVpQpzQzv]mQ ikQkV opQyrQvVQV ctcvzy ty]tQt
I resort to meditating on the supreme Sadasiva, which is the beautiful land of
enjoyment with many types of pleasures, with floods of (joyous) tears, manifest thrills of joy
and sought by those desirous of the fruit of the eternal state.
bhvD prtaEx - many types of pleasures
bappr - flood of (joyous) tears
P[z plka|kt - with manifest thrills of joy
ca BaEg Bmm - the beautiful land of enjoyment
cr pd - the eternal state
Pl Aaka|X - desirous of the fruit
sEymana| - sought by those
prm sdaSv - the supreme Sadasiva, ever auspicious one
Bavna| p#pE - I resort to meditating on

Amtmdmt| mhIht|

sdy pSptE spypaka|

mm prpaly BDEnmEkam


amttmQtmQ hrQhnQtmQ

sty pSpt sNQypkmQ

mm prply pkQttmkmQ


h ty nVnQtv] ! h ppt ! aLvlQlt mk[QcQcyky

amQttQt a^kQk^ kVkQkVtmQ, nrQmlm] u]Qzy tv^ykV
kzQ^llQ vcpQptmQ, cVnQt NQNytQt]Q pl]kmQ uLQL e]Qzy

pkQtyky p o]QV ktQtLQvyQ.

Oh compassionate one, Oh Pasupati, protect my only cow of devotion, which
constantly yeilds unlimited ambrosia of joy, which lives in the cowpen of your pure feet and
which is the fruition of (my) great merit.
Amt md Amt| - unlimited ambrosia of joy
mh: ht| - which constantly yeilds
vml Bvdq pd gaE| - the cowpen of your pure feet
Aavstm - which lives
sdy pSptE - Oh compassionate one, Oh Pasupati, lord of beings
spy paka| - the fruition of great merit
mm prpaly - protect my
B DEn ekam - the only cow of devotion

jfta pSta kl|kta

k[zlcrv| c nat my dEv .
At yd rajmlE
BvdaBrNy nam k| paOm


jzt pSt klmQkt

^lcrtQvmQ c nsQt my tv

asQt yt rjml
pvtprNsQy nsQm kmQ ptQrmQ


h tv ! ztQt]QmmQ, mktQt]QmmQ, klHQktQt]QmmQ,

kNlk sMQcrkQmQ t]QmmQ e]Q]ztQtlQ ilQl. h cnQtr]
crclNnQtv] ! mVQVy txHQkLQ e]Q]zmnQtnQtlQ u]Qzy
AprNmvtVQ tnQtv]k nmQ AkykQk mzQz] e]Q] ?
Oh Deva, the quality of ignorance, the charecterstic of an animal, the quality of being
blemished and possessing a crooked gait are not present in me. Oh Rajamouli, even if present,
why am I unfit to be your ornament?

jfta - the quality of ignorance ( the tiger skin worn by Siva)

pSta - the charecterstic of an animal (the deer held in Siva's hand)
kl|kta - the quality of being blemished (the moon adorning Siva's head)
k[zl crv| - possessing a crooked gait (the serpent adorning Siva's neck)
n At my - are not present in me
dEv - Oh Deva, lord
At yd - even if present
raj mlE - Oh Rajamouli, one with the moon as a tiara
Bvdq AaBrNy - your ornament
n Am k| paOm - why am I unfit to be

Arhs rhs vtObYa

vrvst| slB: p#smtI: .
AgNt Pldayk: p#BmI
jgdDkaE d rajSEKraEt


arhs rhs sQvtnQtQrtQtQy

vrvsmQ slp: pQrsnQnrQt:

akNt qpltyk: pQrrQm

jkttk hQt rjSkrsQt


aLQ rmQ rQtQty], kNkQklzHQkt pl]QkL aLpQpv]],

ptn]Q ulkVQmQ apQpVQpzQzv]], prv], cnQtr] crclQ trtQt
pm]Q e]Qzy itytQtlQ ikQkV]Q. AkylQ vLpQpzykmQ,
anQtrHQkmkmQ, sQvtnQtQr tQtylQ ArtpQptVQ lpm]v]Q.
(itytQtlQ ipQptlQ anQtrHQkmkmQ, eHQmQ nVnQ ipQptlQ
vLpQpzykmQ ArtpQptVQ prmcv]Q lpm]v]Q.)
The lord Rajasekhara who is easily worshipped in public or in private with an
independent intellect, who is the personification of graciousness, who is the giver of countless
rewards and who surpasses the world is present in my heart.

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

yWSvmrNbaNgNWrmaEGW: .
njIy kbxrpn vjy sDd#
sandmavht sTrrajlmm



nrQjtQy klQpxrnQ vjy stnQtQr

sQsnnQtmvht ssQtrrjlXQmmQ


cVnQt tQtm]Q, EVQVpQpzQz pkQt e]QkV nNQ kyVQV]lQ vLkQkpQpzQz

pv] e]QkV vlQllQ tkQkpQpzQz cvty]mQ e]QkV vNQpkt
amQkLlQ pvHQkLky ctQkQkL o[tQ vVQVpQpVQVv]k A]nQttQz]Q
e]QmQ a[yt sQtrm]
(prmcvzy) spQy lXQmy azkV]Q.
rjlXQm raOaE lm: rajlm: ng#h Sprpalnpa lm:.
ATva sTr raja prmSv: ty lm: saylm:.

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

yanaqnEn smvEy tm:p#dES|

Bva mhablBrrnam mO: .
dyat| BjgBxNmht
yE padpmh tE Sv tE k]taTaI:


tQynMQjnn smvXQy tm:pQrtSmQ

ptQv mhplprSQvrnm mnQtQr:

tvQySQrtmQ jkxNtQvhnQt
y ptptQmmh t Sv t kQtrQt:


h cv ! ty]mQ e]QkV my]lQ n]QVktQ trnQkQkNQ,

IcQvr]]Q nm mnQtrHQkLQ e]QkV cVnQt plkLlQ aMQM]mQ e]QkV iLQ
prtctQt pLnQkQkNQ, tvrQkLlQ tMQcmQ kpQpVQmQ, nkHQkL

AprNmk aNnQ kNQmQ ikQkV u]Qzy ptmQ e]QkV ptQmnty

evrQkLQ vLkQkNQ vkVrQkL avrQkLQt]Q inQt
j]QmtQtlQ v[QkQk py]pQpVQVvrQkLQ.
Having observed well with the collyrium of meditation, having cleaved the area of
darkness with great oblations and prayers of Iswara's name, they who raise here your
lotus feet, which is the resort of the celestials and which is adorned by serpents, they Oh Siva,
are fulfilled.

yan A|jnEn - with the collyrium (used to sharpen vision) of meditation

smvEy - having observed well
tm: p#dES| - the area of darkness
Bva - having cleaved
mha blB: - with great oblations
iIr nam mO: - with prayers of Iswara's, the supreme's name
dyat| - the resort of the celestials
Bjg BxN| - adorned by the serpents
uht - raise
yE - they who
padp| - the lotus feet
ih tE - here, your
Sv - Oh Siva, auspicious one
tE k]taTaI: - they are fulfilled

Bdar ev kmtsmtE lBv .
padarvdBjn| prmEry



tr Ev kmtsQsmt lpsQv

ptrvnQtpjnmQ prmSQvrsQy


h nlQl tQty ! enQt prmcQvr]]Q ptHQkL kN vmQp

tvymQ, tvymQ ptQt]kLkkQkNQz vxQv p]QV ptQt
aznQtr, a]vmQ vmQmQ mXmQ e]QkV cVnQt lkkkQ e
vLnlmk ikQkVt anQtpQ prmcQvrzy ptrvnQtHQkL]Q
cvy azvyk. atkQ kzQ^mQ v ml] e]Q] ikQkV ?
Oh wise mind, you learn the worship of the lotus feet of Parameswara, for the sake of
which, even the husband of Sridevi and Bhoodevi (Vishnu) put on the guise of a boar and
which is the field for the sovereign drug of liberation desired for (by you). What further
(needs be said)?
Bdarta| - the guise of a boar
udvhdq - put on
ydq ApEXya - for the sake of which
Bdar ev - even the husband of Sridevi and Bhoodevi (Vishnu)
k| At: - what further (needs be said)
smtE lBv - Oh wise mind, you learn
kEdar| - the field
Aaklt - desired for
m mhxDna| - the sovereign drug of liberation
pad Arvd Bjn| - the worship of the lotus feet
prm iIry - of Parameswara, the Supreme God

BEdaEW:dygDWrmdW: .
AaSaSazky padarvd|
cEt: pEz| vasta| mE tnaEt




ASS\ksQy ptrvnQtmQ
ct: p\mQ vstmQ m tn


Ac, pcmQ, kQkmQ Aky kzQz vc]kL pkQk^pQptlQ

]nQLQL tkQkL vsQtrmkkQkNQz prmcQvr]]Q pttQtmrkLQ
aLkQkzHQkt tyQvk vc]kLlQ e]Qzy m]mQ e]QkV pzQ^y
nlQl vc] (NmQ) uLQLtk cyQyzQmQ.
Let the great divine fragrance of Siva's lotus feet, which endeavours to remove the
foul smell of the fetters of desire, pain etc., bestow fragrance to the basket of my mind.
AaSa - desire
paS - fetter
ES - pain
vaIsna Aad - foul smell etc.
BEd uW: - endeavouring to remove
dy gDW: - by divine fragrance
AmdW: - by the great
AaSa Sazky - he whose garment is space (Siva)
pad Arvd| - lotus feet
cEt: pEz| - the basket of the mind
vasta| - fragrance
mE - my
tnaEt - let it bestow

kyaNn| srscOgt| svEg|

svItOmnG| D#vlXNaYm

cEttr|gmD/ cr mrarE
nEtsmtjgta| vxBaDF


klQyNnmQ srsctQrktmQ svkmQ

srQvHQktjQMmnkmQ tQvlXNzQymQ .
ctsQrmQkmthQy cr sQmrr
ntsQsmsQtjktmQ vQxptz


h m]Qmt] ertQtv] ! h a]tQlkHQkkQmQ nyk] ! h

vxpvk]] ! mHQkL NHQkLzymQ, i]QpmLkQkkQ^y
vctQtrm] nzkLzymQ, vktQtzymQ, VpQNrQnQ nzkQmQ
aVzymQ, txmlQltmQ, sQtrm] lXNHQkLzymQ A]
e]Qzy m]mQ e]QkV try]Q mlQ EVkQkNQ sMQcrmQ cyQ.
Oh enemy of Cupid, Oh leader of all the worlds, Oh one mounted on the bull, having
mounted the horse of (my) mind, which is auspicious, which has a charming variegated gait,
which is swift, which is skilled in the interpretation of internal thoughts by external gestures,
which is faultless and which has fixed auspicious marks, move about.
kyaNn| - which is auspicious
srs cO gt| - which has a charming variegated gait
svEg| - which is swift
svI itO| - skilled in judging internal thoughts by external gestures
AnG| - which is faultless
D#v lXNaY| - which has fixed auspicious marks
cEt: tr|g| - the horse of the mind
AD/ cr - move about having mounted
mr ArE - Oh enemy of Cupid (Siva)
nEt smt jgta| - Oh leader of all the worlds (Siva)
vxBaDF - Oh one mounted on the bull (Siva)

kad|bnv k[tE prtaExvxIm

s|prtaE Bvt yy mntzak

tjmsymKl| sPl| c nayt


ktmQpnv t prtxvrQxmQ

smQrt pvt ysQy mnsQtzk

sQtjQjnQmssQymklmQ sqplmQ c nnQytQ


pkQty] mhcQvr]]Q ptmQ e]QkV AkctQtlQ inQkQkNQ

mkHQkL]Q zQztQtpQ plQ A]nQtm[y p[kV. evzy m]mQ
e]QkV LmQ at]lQ nrpQppQpkVt, avzy j]QmmQ e]QkV pyrQ
pQpy] azkV. mVQV emQ azvtlQl.
Devotion staying in the sky of Mahesa's feet, rains pleasure like a row of clouds. He
whose pond of a mind gets filled (with it), that crop of his birth is entirely productive, and not
B: - devotion
mhES - Mahesa, supreme lord
pd pkr| - in the sky of (his) feet
Aavst - staying
kad|bn iv - like a row of clouds
k[tE prtaEx vxI| - rains pleasure
s|prt: Bvt - gets filled
yy mntzak: - whose pond of a mind
tt jm sy| - that crop of (his) birth
AKl| sPl| - is entirely productive
c n Ayt - and not another

sa vDvIrhNv sdamrt

s|maEhtEv SvmOjpEn vtE


skQt vrQvrhNv stsQmrnQt

smQmhtv SvmnQtQrjpn vnQt


IcQvr]]Q pttQtmrylQ pVQ vtQLQL e]Q tQt, atlQ sQtrmk

ikQmQ pzQ, epQpmQ aty n]tQkQkNQmQ, at
azypQpvt nlQl eNQNHQkz]Q n]tQkQkNQmQ, m]kQkNQNlQ
prQtQkQkNQmQ, k[QnQkQkNQmQ, cvmnQtrHQkL jppQptlQ
uNrQcQcy[nQmQ, kNv]]Q prvVQVmylQ vmQ m]vy plQ
The intellect, attached to the lotus feet of Iswara, in order to become permanently
devoted, constantly remembering, thinking of attaining his feet with good thoughts
recollecting, envisioning, praising and is as if very infatuated with prayer formulations sacred
to Siva, worries like the wife separated from her husband.
b: - the intellect
Tra Bvt| - in order to become permanently fixed
iIr pad p sa - devoted to the lotus feet of Iswara, the supreme god
vD vrhN iv - like a wife seperated from her husband
sda mrt - constantly remembers
savna - good thoughts
mrN - recollecting
dSIn - envisioning
ktIna Aad - praising etc.
s|maEhta iv - as if very infatuated
Sv mO jpEn - with prayer formulations sacred to Siva, the auspicious
vtE - worries

svnya| sd| spata| .
mm smr bmma| p#BaE

vrgNEn nvaEFvDmv


svnymQ shQtmQ spSQrtmQ

mm stQtr tQtmmmQ pQrp

vrNn nvzvmv


h prp ! n]QVk upcrkQmQ VkLlQ n]QVk

ptkQkpQpzQztmQ, pNz]Q ^ytmQ, nlQl m]mQ uLQLtmQ,
nVQkryHQkLlQ nzQzmQ ipQptmQ uLQL e]Qzy inQt tQt e]QkV
k]Q]ky, vr]Q t]Q cVnQt NHQkL]lQ ttk vvkmQ A] pNQNtQ
tVQv plQ k kQk v.
Oh Prabhu, raise up this intellect of mine, which has been advised about the methods
of service to the virtuous, which is modest, which is loving and which has recourse to the
good, like a newly married bride by the good qualites of the husband.
sdq upcar vDx - in the methods of service to the virtuous
AnbaEDta| - advised about
svnya| - which is modest
sd| - which is loving
sdq upata| - which has recourse to the good
mm - mine
smr - raise up
b| ima| - this intellect
p#BaE - Oh Prabhu, lord
vr gNEn - the husband by good qualities
nv UF vD| iv - like a newly married bride

ny| yaEgmnsraEjdls|carXmvt@m
S|BaE tEn kT| kZaErymrafqvX:kvazXt: .
Ayt| ml| vdHqG#ygl| ha mE mnty

yEtlaEcngaEcr| k[ vBaE htEn s|vahyE


ntQymQ ykmnsQsrjtlsmQcrXmsQtQvtQkQrm
SQSmQp tn ktmQ kzrymrzQvX: kvzXt:

atQynQtmQ mQlmQ tQvtmQkQrklmQ h m mnSQcnQty

tQytlQlcnkcrmQ vp hsQtn smQvhy


h cmQp ! u]Qzy kl^ epQpmQ ykkL]Q m]mQ e]QkV

tmr it[QkLlQ sMQcrkQmQ ttpQpVQV. atkQkNQ mk rz]
ymtrQmrj]]Q kt p]QV mrQp evQv pLnQtyQ? h ! u]Qzy
mkmQ mv] ptHQkLQ irNQzmQ n]tQ e]Q m]mQ kvlpQ pkV.
h vp ! ym] uttQt inQt ptHQkL e]Q
kNQkkQ trmQp^yk cyQtLQvyQ. e]Q kkLlQ n]QVk tHQkkQ
Oh Sambhu, your foot is suitable to move on the petals of the lotus mind of the
contemplative saint. How (is it possible ) to injure the hard, door (like) chest of the god
of death by it ? Oh alas, your pair feet are extremely tender! My mind thinks (thus). Oh
Vibhu, bring this (foot) within scope of (my) vision, I will stroke it gently by my hand.
ny| - always
yaEg mn: sraEj dl - on the petals of the lotus mind of the
contemplative saint
s|car Xm: - suitable to move
vt @m: - your foot
S|BaE - Oh Sambhu, bestower of happiness
tEn kT| - how (is it possible) by it
kZaEr - the hard
ymraj vX: - the chest of the god of death
kvaz - door (like)
Xt: - injure
Ayt| ml| - extremely tender
vdq A|G# ygl| - your pair of feet
ha - Oh alas

mE mn: ctyt - my mind thinks (thus)

ett laEcn gaEcr| k[ - bring this within scope of (my) vision
vBaE - Oh Vibhu, all pervading one
htEn s|vahyE - I will stroke it gently with my hand

eyyEx jn| mnaE{y kZn| tmzant

md#XayW grsm" kaEmlpdyas:prayast: .
naEcEyghatrEx smntpEx vEadx
p#ayss SlatlEx nzn| S|BaE kmTI| tv


ExQytQyx jnmQ mnasQy k^nmQ tsQmnQnznt

mtQrXy krsmQn kmlptnQys:rpQyst:

nctQtvQykQhnQtrx smnsQtlQpx vtQytx

pQrysQstQs Sltlx nznmQ SmQp kmrQtmQ tv


h cmQp ! ~~iv]Q j]Qmv azypQpkV]Q, ivzy m]mQ

k^]m], anQt m]tlQ n]Q nrQtQt]mQ cyQypQpkV]Q e]Q e]Q]
rXpQptVQkk mv] ptHQkL]Q nz mly]Q mtQtylQ ]Qp
p[kpQpzQz. apQp^ ilQlvzQzlQ a[k] vkkQLQmQ, xQp
mtQtkLmQ, t]Q], mz tly izHQkLmQ nz]mz ErLmk vct
inQmQ kVQpVkLQ nVnQt prtcHQkLlQ u] nrQtQt]mQ etVQkk ?
This one will be born (again). This one's mind is hard. I will dance on it. Thus
(thinking) for my protection, the placement of the tender foot on the ridge of the mountain
was practiced formerly. If not, when there is an abundance of space within celestial homes, on
flower (like) couches and in quadrangles, wherefore your dance
Oh Sambhu, on rocky surfaces ?

eyt ex: jn| - this one will be born (again)

mn: Ay kZn| - this one's mind is hard
tmn nzan it - I will dance on it thus (thinking)
mdq rXayW - for my protection
gr sm" - on the ridge of the mountain

kaEml pd yas: - the placement of the tender foot

pra Ayast: - was practiced formerly
naE cEdq - if not
dy ghatrEx - in the space within celestial homes
mn: tpEx - on flower (like) couches
vEadx - in quadrangles
p#ay: ss - when there is an abundance of
Sla tlEx - on rocky surfaces
nzn| - dance
S|BaE - Oh Sambhu, bestower of happiness
kmTI| tv - wherefore your

k|ckalmmamhES Bvt: padarvdacInW:

k|cYansmaDB ntB: k|ct kTakNInW: .
k|ct k|cdvEXNW ntB: k|cSamS|
y: p#ap"aEt mda vdpItmna jvn s m: Kl


kmQctQklmmhS pvt: ptrvnQtrQcn:

kmQctQtQynsmtpSQc ntp: kmQctQ ktkrQNn:

kmQctQ kmQctvXNSQc tp: kmQctQtSmtQSmQ

y: pQrpQnt t tQvtrQptmn jvnQ s kQt: k


h ummhc ! cV nrmQ u]Qzy tmr ptHQkL

arQcQcpQptmQ, cV nrmQ ty] cmtkLmQ, cV nrmQ nmsQkrHQkLmQ,
cV nrmQ u]Q ktkL kzQptmQ, cV nrmQ u]Q] trcpQptmQ, cV
nrmQ u]Q] tpQptmQ, mk[QcQcz]Q u]Q]zmQ m]t arQpQpNmQ cyQmQ
inQt nly ev]Q azkV] av]Q ncQcymk uyz]Q
ikQmQpt kQty aznQtv]Q.
Oh Uma Mahesha, he is indeed liberated while alive, who (spends) some time by
worshiping your lotus feet, some by religious and abstract meditation, salutations, some
(time) by listening to (your) story, some (time) by seeing you, some (time) by praising (you)
and who reaches this state with a mind offered to you with joy.
k|ct kal| - (spends) some time
uma mhES - Oh Uma Mahesha, supreme lord of Uma (Parvati)
Bvt: - your
pad Arvd AcInW: - by worship of lotus feet
k|ct yan smaDB: c - some (time) by religious and abstract meditation
ntB: - by (bowing) in salutations
k|ct kTa kNInW: - some (time) by listening to (your) story
k|ct - some
k|ct AvEXNW: c - and some (time) by seeing you
ntB: - by praising
k|ct dSa| iIS| - some in such a state
y: p#ap"aEt - he who reaches

mda - with joy

vdq ApIt mna - with a mind offered to you
jvn s: m: Kl - he is indeed liberated while alive

baNv| vxBvmDIvpxa BayaIvmayaIptE

GaENv| sKta md|gvhta cEyadp| dD .
vpadE nynapIN| c k]tvan vEhBagaE hr:
pyapytrs ev h n cEt kaE va tdyaE{Dk: 82
pNtQvmQ vQxptQvmrQtvx prQytQvmrQypt
kNtQvmQ skt mQtmQkvht ctQytpmQ tt .
tQvtQpt nynrQpNmQ c kQtvnQ tQvtQthpk hr:
jQytQjQytrsQs Ev h n ctQ k v ttnQyatk:


h ArQypt ! vxQ pNmk, vxpmk, pt crrtQt]lQ

m]vyk, p]QVyk, sQnktyk, mtHQkmQ tHQpvrk, ivQvtmQ
plvtm] v^vtQtmQ trtQtrQ. u]Qzy pttQtlQ t]Q kNQNmQ
arQpQpNmQ cyQtrQ. u]Qzy crrtQtlQ pt pHQmQ kNQzrQ. AkylQ
avr jkQktQ tnQtvrQkLlQ mkmQ jkQktQ tkQkvrkVrQ. apQp^
ilQlvzQzlQ avrkQ kzQ^mQ cVnQtvrQ v yrQt]Q uLrQ ?
Oh Aaryapati, Vishnu took forms such as that of being an arrow, being a bull, being a
wife (by taking) half of (your) body, being a boar, being a female companion and being the
bearer of the drum.He offered (his) eye at your feet. He is part of your body. Amongst those
deserving honour, indeed he alone is more honourable. If not, who else is greater than him?
baNv| - being an arrow
vxBv| - being a bull
ADIvpxa BayaIv| - being a wife (by taking) half of (your) body
AayaI ptE - Oh Aaryapati, husband of Aarya (Parvati)
GaENv| - being a boar
sKta - being a female companion
md|g vhta - being the bearer of the drum

c iyad p| dD - took forms such as

vdq padE - at your feet
nyn ApIN| c k]tvan - and offered (his) eye
vdq dEh Bag: hr: - Hari (Vishnu) is part of your body
pyat - amongst those deserving honour
pytr: s: ev h - indeed he alone is more honourable
n cEt - if not
k: va tdy: ADk: - who else is greater than him

jnnmtytana| sEvya dEvtana|

n Bvt sKlESs|SyaE nat tO

Ajnmmt p| sa|bmS| BjtE

y ih prmsy| tE h Dya lBtE


jnnmQttnmQ svy tvtnmQ

n pvt sklSsQsmQSy nsQt ttQr

ajnmmQt pmQ smQpmSmQ pjnQt

y ih prmskQymQ t h tnQy lpnQt


j]]mQ, mrNmQ ivkkQ uzQpzQz tvtkL jpQptlQ cVtL

kmQ EVQpz. atlQ cnQtkmQ kzy. evrQkLQ, pVpQ iVpQ aVQVvmQ,
amQpkz]Q ^yvmQ Aky Ic] inQt j]QmtQtlQ jkQkVrQkL
avrQkL pVvpQpy] eyQtyvrQkLk prmkm] mXtQt azkVrQkLQ.
By the worship of the gods endowed with birth and death, there is not (even) a small
amount of happiness. There is no doubt therein. They who worship here Isa who is with
Amba, the unborn being of eternal nature, they alone are blessed and obtain supreme pleasure.
jnn mt ytana| - (who are) endowed with birth and death
sEvya - by the worship
dEvtana| - of the gods
n Bvt sK lES: - there is not (even) a small amount of happiness

s|Sy: n At tO - there is no doubt therein

Ajn| Amt p| - the unborn being of eternal nature
sa|b| iIS| - Isa, the supreme who is with Amba, the mother (Parvati)
BjtE yE ih - they who worship here
prm sy| - supreme pleasure
tE h - they alone
Dya: - are blessed
lBtE - they obtain

Sv tv prcyaI sDanay gyaI

Bv mm gNDyaI| bkya| p#dayE

sklBvnbDaE scdandsDaE
sdy dygEhE svIda s|vs vm


Sv tv prcrQy snQntny krQy

pv mm NrQymQ tQtknQymQ pQrtsQy

sklvnpnQt scQctnnQtsnQt
sty hQtykh srQvt smQvs tQvmQ


h cv ! h ulk sQxQ^pQpv] ! h a]tQlkVQmQ

nHQk] uVv]] ! h scQct]nQtkQ kzl ! h kNz]Q ^yv]
! krz]Q ^y u]kQpQ pNvz cyQy aklkQk nVQNHQkLQ nVnQt
e]Qzy tQt e]QkV k]Q]y kkQkV]Q.
n e]Qzy itymQ e]QkV vzQ^lQ epQpmQ vctQkQkNQ^.
Oh Siva, I give the maiden of my intellect, fit for the burden of virtue, for service to
you, in proximity to Gowri, Oh source of all. Oh friend of all the worlds, Oh ocean of
Existence-Intellect-Bliss, Oh compassionate one, you (must) live always in the home of (my)
Sv - Oh Siva, auspicious one
tv prcyaI - for service to you
sDanay gyaI: - in proximity to Gowri (Parvati)

Bv - Oh Bhava, source of all

mm - my
gN DyaI| - fit for the burden of virtue
b kya| - the maiden of intellect
p#dayE - I give
skl Bvn bDaE - Oh friend of all the worlds
st ct Aand sDaE - Oh ocean of Existence -Intellect - Bliss
sdy - Oh compassionate one
dy gEhE - in the home of (my) heart
svIda - always
s|vs vm - you (must) live

jlDmTndXaE nWv patalBEd

n c vnmgyaya| nWv lD: p#vN: .
ASnk[smBxavOmya| spyaI|
kTy kTmh| tE kpyanmlE


jltmtntX nv ptlpt
n c vnmQkyymQ nv pQt: pQrvN: .
aSnsmxvsQtQrkQymQ sprQymQ
kty ktmhmQ t klQpynnQml


h cnQtr] crclQ trtQtv] ! n]Q stQtrtQtkQ kzmQ

cmrQtQtymlQltv]Q, ptL lktQtpQ pLkQkmQ ^ytv]Q, kzQ^lQ
vzQzyvtlQ vlQlv]] vzmQ ilQl. u]kQ AkrmQ, xQpmQ,
AprNmQ, vsQtQrmQ tlyvVQVkQkNQz jy evQv cyQv]Q. clQ.
(cv]]Q AkrmQ vxmQ, xQpmQ cnQtr]Q, AprNmQ nkHQkLQ, vsQtQrmQ
ltQtmQ y]tQtmQ)
I am quite unskilled in churning the ocean, (for your flower the moon and your food,
the poison which arose from it), nor in piercing the nether world (for your ornament, the
serpents) and I am quite an unskilled hunter for hunting in the wild (for your tiger skin

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

pjad#ysmyaE vrcta: pja| kT| k[mIhE

pXv| n c va kzvmp n p#aO| mya lIBm .
janE mtkmHqG#plvmmajanE n tE{h| vBaE
n Oat| h ptamhEn hrNa tvEn td#opNa


jtQrvQysmQtQty vrct: jmQ ktmQ rQmh

pXtQvmQ n c v k^tQvmp n pQrpQtmQ my rQlpmQ

jn msQtkmmQkQrplQlvmjn n tahmQ vp
n jQMtmQ h ptmhn hrN ttQvn ttQpN


h umpty ! h vp ! jkQ vNQ^y pzQkLQ nVy

ckrkQkpQpzQ^kQk]QV. jy evQv cyQv]Q ? rQlpm]

a]Q]pQpVvtQt]Qm e]Q]lQ azypQpzvlQl. p]QVtQt]QmmQ z

azypQpzvlQl. n]Q u]Qzy tlymQ tLrQp]QV tv^ymQ
aVyvlQl. anQt a]Q]pQpVv, p]QV Aky uvHQkL aznQt
prmQmvmQ, vxQvmQ z uNQmyk crcmQ pttQtmQ
A profusion of materials for worship have been arranged. How will I perform worship
? The form of a bird nor that of a boar has not been obtained by me and is difficult to obtain.
Oh Uma jani, Oh Vibhu, I do not know your head and blossom like feet. Indeed it was not
known by Brahma (or) by Vishnu, in it's true nature, through that form (of a bird or a boar).
pja d#y smy: -a profusion of materials for worship
vrcta: - have been arranged
pja| kT| k[mIhE - how will I perform worship
pXv| - the form of a bird (assumed by Brahma in search of Siva's head)
n c va kzv| Ap - and nor a boar (assumed by Vishnu in search of Siva's feet)
n p#aO| mya lIBm - has not been obtained by me and is difficult to obtain
janE - know
mtk| A|G# plv| - head (and) blossom like feet
uma janE - Oh Uma jani,one who has Uma (Parvati) for his wife
n tE Ah| - I do not (know) your
vBaE - Oh Vibhu, all pervading one
n Oat| h - indeed not known
ptamhEn - by Brahma
hrNa - by Vishnu
tvEn - in it's true nature
tdq pNa - through that form (bird or boar)

ASn| grl| PN klapaE

vsn| cmI c vahn| mhaEX: .
mm days k| kmt S|BaE
tv pada|bjBmEv dEh


aSnmQ krlmQ qpN klp

vsnmQ crQm c vhnmQ mhX:

mm tsQys kmQ kmsQt SmQp

tv ptmQjpkQtmv th


h cmQp ! u]Q AkrmQ vxmQ, AprNmQ pmQ, Az tlQ,

vk]m pry kL m. AkylQ e]kQ et kpQpyQ ? e]kQ
vNQ^y mVQVyvkLlQ e]Q] ikQkV ? u]Qzy pttQ
tmrkLlQ pkQty mzQmQ tnQtLQvyQ.
(Your) food is poison, the serpent is (your) necklace, (your) garment is hide and (your)
vehicle is a big bull. What will you give me ? What do (you) have, Oh Sambhu ?
Give only devotion to your lotus feet.
ASn| grl| - (your) food is poison
PN klap: - the serpent is (your) necklace
vsn| cmI - (your) garment is hide
c vahn| mhaEX: - and (your) vehicle is a big bull
mm days k| - what will you give me
k| At - what do (you) have
S|BaE - Oh Sambhu, bestower of happiness,
tv pad A|bj - your lotus feet
B| ev dEh - give only devotion

yda k]ta|BaEnDsEtbDn:

Bvan tE l|Gtps|Bv:
tda SvacaItvBavnXm:


yt kQtmQpntspnQtn:

pvn t lmQktptQmsmQpv:
tt SvrQcsQtvpvnXm:
h cv


! rm]pQplQ stQtrtQtlQ aN kzQ^yv]kmQ,

aksQtyrpQplQ uLQLHQkylQ vnQtymly k[ atQtyv]kmQ,

vxQv]Q npkQkmltQtlQ pVnQt prmQmv mVyv]kmQ epQp n]Q
AkV] apQp t]Q u]Qzy arQcQc], sQttQtrmQ, ty]mQ
tlyvVQV cyQy tVmpQpVQVv]k Av]Q.
When the bridge on the ocean has been built, (as by Rama), when the lord of the
mountain has been placed under the palm of the hand (as by sage Agastya) and Brahma has
been surpassed (by me), (only) then I will become competent Oh Siva, for your worship,
praise and meditation.
yda - when
k]t A|BaEnD sEt bDn: - bridge on the ocean has been built
krTl AD: k]t: - placed under the palm of the hand
pvItaDp: - the lord of the mountain
Bvan - I will become
tE - your
l|Gt p s|Bv: - surpassed the lotus born (Brahma)
tda - then
Sv - Oh Siva, auspicious one
AcaI - worship
tv - praise
Bavn Xm: - competent for meditation

ntBnItBvmS pja
vDByaInsmaDBnI t: .
Dnxa mslEn camBvaI
vd tE p#tkr| tTa kraEm


ntprQtpsQtQvmS j
vtprQtQynsmtprQn xQz:

tx sln cSQmprQv
vt t pQrtkrmQ tt krm


h prmcQvr ! vlQl]mQ, ulkQky]mQ, kVQkL]mQ

n evQv tpQt azkVy avQv nmsQkrHQkL]mQ,
sQttQtrHQkL]mQ, jvtkL]mQ, ty] cmtkL]mQ
tpQtyzvtlQl. u]kQ prytQt kpQpt e]Q]v]Q clQ.
apQp^y cyQkV]Q.
Oh Isa, you are not pleased by bowing in salutation, by praise, by performance of
worship (nor) by religious (and) abstract meditation. Tell, what (worship) gives greater
pleasure to you : with a bow, (as the warrior devotee Arjuna hit you), with a pestle (as the
elderly woman devotee hit you) or with stones (as the hunter devotee hit you ?) I will (also)
do so.
ntB: - by bowing in salutation
ntB: - by praise
v| iIS - you Oh Isa, supreme
pja vDB: - by performance of worship
yan smaDB: - by religious and abstract meditation
n t: - not pleased
Dnxa - with a bow
mslEn - with a pestle
c AmB: va - or with stones
vd - tell
tE p#tkr| - greater pleasure to you
tTa kraEm - I will do so

vcsa crt| vdam S|BaE

rhmaEg vDas tE{p#s: .
mnsak]tmry sEvE

Srsa cWv sdaSv| nmam


vcs crtmQ vtm SmQp

rhtQyk vts tapQrskQt:

mnskQtmSQvrsQy sv
Srs cv stSvmQ nmm


h cmQp ! n]Q cVnQt ykVkLlQ p[kQkmlQltv]Q.

AkylQ vkQk]lQ u]Qzy crtQtrtQt clQkV]Q. m]tlQ
prmcQvr]] u]Qzy uvtQt ty]kQkV]Q. tlylQ ctcv]
Oh Sambhu, I am not intent upon the modes of superior yoga. I only speak your story
with words, I worship the form of Iswara with the mind and I bow to Sadasiva with
the head.
vcsa - by words
crt| vdam - I speak (your) story
S|BaE - Oh Sambhu, bestower of happiness
Ah| - I
uaEg vDas - upon the modes of superior yoga
tE - your
Ap#s: - not intent
mnsa - with the mind
Aak]t| iIry - the form of Iswara, the supreme god
sEvE - I worship
Srsa - with the head
c ev - and only
sdaSv| nmam - I bow to Sadasiva, the ever auspicious

Aaa{va ta ngItas
a a ta vt p#sadat

sEvE ny| kr| vpdaj|

BavE mEBaIjn| rajmlE


AtQyavtQy hQtQkt nrQkts

tQvtQy hQtQy hQtQkt tQvtQ pQrsttQ

sv ntQymQ krmQ tQvtQptpQjmQ

pv kQtrQpjnmQ rjml


crclQ cnQtrklz]Q prkcpQpv] ! u]Q aLlQ a]t klmyQ

itytQtlnQt aMQM]mQ ak]QV. ckQkl av[QkQmQ
(A]nQttQtkQ kkQmQ) M]mQ itytQtlQ t]QVvzQz. WsQvrQytQt
aLpQpmQ mXtQtVQ ipQpzm]m] u]Qzy pttQtmrkL
t]nQtmQ svtQ ty]mQ cyQkV]Q.
a ya hrt, dyg#T| naSyt it .
Oh Rajamouli, the primordial nescience situated in the heart has departed (and)
agreeable knowledge has reached the heart by your grace. I worship (and) meditate on your
lotus feet which bestows auspiciousness and is the repository of liberation.
Aaa Ava - primordial nescience
ta - situated in the heart
ngIta Aast - has departed
va a ta - agreeable knowledge has reached the heart
vt p#sadat - by your grace
sEvE - I worship
ny| - always
kr| - that which bestows auspiciousness
vt pd Aj| - your lotus feet
BavE - I meditate
mE: Bajn| - repository of liberation
rajmlE - Oh Rajamouli, one with the moon for a tiara

rk]tan rtan rXraN


sar| vdycrt| ntra| pbt|

grS mamh smr skzaXW:


rkQtn rtn rXrN


srmQ tQvtycrtmQ ntrmQ ppnQtmQ

krS mmh stQtr stQkzX:


h krpty ! pvHQkmQ, mcm] tlytQkmQ,

rQpkQkymQ, ]Q vtm] kQkHQkLQ, ahHQkrmQ, kzQz vc]HQkLQ
tlyvkLQ u]Qzy kNy] kzXtQt]lQ apQplQ akVQVpQpzQz].
v tmQmQ u]Qzy crtQtrtQt izvzmlQ
pkV e]Q] inQt j]QmtQtly kkQk v.
Sins, the bad writings of fate, misfortune, pain, bad egotism (and) foul words have
been driven away. Oh Gowrisa, uplift me here, who is always drinking the essence of your
story by (your) noble glances.
r k]tan - have been driven away
rtan - sins
rXraN - the bad writings of fate
dBaIy - misfortune
:K - pain
rh|k]t - bad egotism
vIca|s - foul words
sar| - essence
vdy crt| - of your story
ntra| pbt| - always drinking
grS - Oh Gowrisa, lord of Gowri (Parvati)
ma| - me
ih smr - uplift here

st kzaXW: - by (your) noble glances

kaEmlGnkDrE mhamhs

vamn grjanaTE
mamkdy| nrtr| rmtam


kmlknknQtr mhmhs

sQvmn krjnt
mmkhQtymQ nrnQtrmQ rmtmQ


cnQtrkly crclQ ^LQLvmQ, krQmkmQ p]QV

kNQztQtzyvmQ, a]tQtmQ t]QzytkkQ kNQzvmQ,
krjntmQ Aky tjsQvpy] prmcvtQtlQ e]Qzy itymQ
izvzmlQ kLtQtkQkzQmQ.
Let my heart take constant delight in him who wears the crescent moon on the head, in
him who has a beautiful cloud like neck, in him who is the great light, in him
who is the sovereign (and) in him who is Girijanatha.
saEm kla Dr ml - in him who wears the crescent moon on
the head
kaEml Gn kDrE - in him who has a beautiful cloud like neck
mhamhs - in him who is the great light
vamn - in him who is the sovereign
grja naTE - in him who is Girijanatha, the lord of Girija (Parvati)
mamk dy| - my heart
nrtr| - constant
rmtam - let it take delight

sa rsna tE nynE tavEv kr s ev k]tk]y:

ya yE y yaE BgI| vdtXtE sdacIt: mrt


s rsn t nyn tvv kr s Ev kQtkQtQy:

y y y y prQkmQ vttXt strQct: sQmrt


e prmcv]]Q nmtQt clQkVt av nkQ. ev

prmcv]]Q vkQrktQt prQkQk]QVt avkL kNQkLQ. ev cvjy
cyQk]QV]v avkL kkLQ. ev]Q epQpmQ cv]
n]kQk]QV] av] v[QkQkpQ py]pQ pVQVv]Q.
That which speaks of Bharga, that is the tongue, those which see (Bharga), they are
the eyes, those which worship (Bharga), they alone are hands, he who always remembers
(Bharga), he alone is fulfilled.
sa rsna - that is the tongue
tE nynE - they are the eyes
t ev kr - they alone are hands
s: ev k]tk]y: - he alone is fulfilled
ya - that which
yE - those (two) which
y - those (two) which
y: - he who
BgI| - Bharga (Siva)
vdt - speaks
iIXtE - sees
sda - always
AcIt: - worship
mrt - remembers

Atml mm crNavtkZn| tE mnaE BvanS .

it vcksa| syj Sv kTmasr tTa p#vES: 95

atmQl mm crNvtk^nmQ t mn pvnS

it vcktQsmQ snQtQyj Sv ktmstQkr tt pQrvS:


h cv ! h pv]pty ! ~~e]Qzy ptHQkLQ mkmQ

mv]v, u]Qzy m]mQ mkmQ krrz] e]QkV cnQtktQt
a^y vzQv. apQp^y]lQ mkmQ k^]m] mlylQ nQ
sMQcrpQp evQv EVQpzQz ?
"My feet are extremely tender, your mind is extremely hard". Oh Bhavanisa, leave off
doubt such as this. (If) so, Oh Siva, how was the entry on the mountain
(feasible) ?
At ml - extremely tender
mm crN - my feet
At kZn| - extremely hard
tE mnaE - your mind
BvanS - Oh Bhavanisa, lord of Bhavani (Parvati)
it vcksa| - doubt such as this
syj - leave off
Sv - Oh Siva, auspicious one
kT| Aast - how was
gr - on the mountain
tTa - (if) so
p#vES: - entry

DWyaI|k[SEn nBt|
rBsadak]y B|Klya

prhr crNalanE
dymdEB| bDan cO:


trQymQSn npQtmQ
rpstkQxQy pkQtSQmQkly .

rhr crNln
hQtymtpmQ ptn ctQynQtQr:


h trrrQkL smQhrmQ cyQtv] ! trymQ e]QkV aHQctQtlQ

azkQkpQpzQz e]Qzy m]mQ e]QkV mtmQ p^tQt y]y pkQt e]QkV
cHQklylQ vkmk itQ u]Qzy crNrvnQtmQ e]QkV NlQ
prmQmM]mQ e]QkV ynQtrHQkLlQ kzQ^ aLQvyQ.
Oh Purahara, having held immobile the rutting elephant of the heart with the goad of
calmness, having pulled (it) strongly with the iron chain of devotion, tie (it) on the tying post
of (your) foot, with the fetter of the intellect.
DWyaI|k[SEn - with the goad of calmness
nBt| - held immobile
rBsat - strongly
Aak]y - having pulled
B |Klya - with the iron chain of devotion
prhr - Oh Purahara, destroyer of the cities of the demons
crN AalanE - on the tying post of (your) foot
dy - heart
md iB| - the rutting elephant
bDan - tie
ct yO: - with the fetter of the intellect

p#cryBt: p#gBvya
mdvanEx mn:kr gryan

prg/ nyEn Brva

prmTaNpd| F| nyamm


pQrcrtQypt: pQrklQpvQtQtQy
mtvnx mn:kr krynQ

prkQhQy nyn pkQtrjQjQv

prmsQtptmQ tQzmQ nymQ


h prmcQvr ! mtmQ p^tQt pry crrtQtkQ kNQz inQt m]mQ

e]QkV y] azkQk^yt pkQk]lQ nl pkQkmQ alkV. it
nymk pkQt e]QkV kyVQVlQ p^tQkQkzQ^ ccQvtm] nlkQ kzQ^yk
p^tQkQ zQ^cQ clQ.
This rutting, large elephant of the mind, moves all around with an arrogant attitude.
Having seized it prudently, with the rope of devotion, lead this to the firm pillar of final
p#crt - moves
ABt: - all around
p#gB vya - with an arrogant attitude
mdvan - rutting
ex: mn: kr - this elephant of the mind
gryan - large
prg/ nyEn - having seized it prudently
B rva - with the rope of devotion
prm TaN pd| - the pillar of final beatitude
F| - firm
ny Amm - lead this

svaIl|karya| srlpdyta| saDvOa| svNaI|

ss|tymana| srsgNyta| lXta| lXNaYam .
uoxavSExampgtvnya| aEtmanaTIrEKa|
kyaN| dEv grp#y mm kvtakyka| v| ghaN


srQvlmQkrkQtmQ srlpttmQ svQtQtmQ svrQNmQ

stQpsQsmQsQymnmQ srsNtmQ lXtmQ lXNzQymQ

utQytQxvSxpktvnymQ tQytmnrQtrkmQ
klQyNmQ tv krpQry mm kvtknQykmQ tQvmQ kQhN


h tv ! h krpQry ! srQv alHQkrHQkz]Q ^]vmQ,

a[ky nzzyvmQ, nlQlkQkmQ uLQLvmQ, a[k]
sQvrQNmym] nVtQt uzyvmQ, pryrQkLlQ k[pQpzQzvmQ,
i]y NHQkLQ uLQLvmQ, VpQpzpQpzQzvmQ, cVnQt lXNHQkLQ
pnQtyvmQ, prkcm] AprNHQkL aNnQtvmQ, pN mkQkvmQ,
kkLlQ atQtmk trmQ t]rk uLQLvmQ,
mHQkLkrm]vm] e]Qzy kvt e]QkV k]Q]ky n EVQkQkLQ.
ity vvtmkmQ arQtQtmQ kLQLlmQ.
h tv ! h krpQry ! uvm tly a]tQ alHQkrHQkz]Q
^ymQ, eLy ptHQkLzymQ, vsnQttlkmQ, ckrN tly cVnQt
vtQtHQkLkQ kNQzmQ, cVnQt aXrHQkLzymQ, vtQv]QkLlQ
tkQktQtkQkmQ, pkQt tly rsHQkLQ, mrQymQ tly NHQkLQ nrmQpymQ,
pkQt e]QkV lXQytQt kNQzmQ, kvy lXNHQkLQ nVnQtmQ, sQpxQzmk
trkV cpQtlHQkrHQkL kNQzmQ, azkQktQz]Q ^ytmQ, n]QVk
rmQ arQtQtHQkL kNQzmQ, mHQkLtQt aLpQpm] e]Qzy
cv]nQtlhr e]QkV kvtyky k]Q]ky n EVQkQkLQ.
Oh Deva, Oh Gowripriya, you accept my maiden of poetry, who is possessed of all
decorations, who has a straight gait, who is of good conduct, who has a beautiful
colour, who is praised by the wise, who has charming qualities, who is distinguished, who
abound in excellences, who is characterised by superior ornaments, who has got
decorum, who has a brilliant line denoting wealth (in her palm) and who is auspicious.
(Interestingly, this verse can be taken as description of the excellences of the poem
Sivanandalahari, by virtue of paronomasia )
svI Al|kar ya| - who is possessed of all decorations
srl pd yta| - who has a straight gait
saD vOa| - who is of good conduct
svNaI| - who has a beautiful colour
s: - by the wise
s|tymana| - who is praised
srs gN yta| - who has charming qualities
lXta| - who is distinguished
lXNaYa| - who abounds in excellences
ut Bxa vSExa - who is characterised by superior ornaments

upgt vnya| - who has got decorum

aEtman ATI rEKa| - who has a brilliant line denoting wealth (in her palm)
kyaN| - who is auspicious
dEv gr p#y - Oh Deva, god, Oh Gowripriya, beloved of Gowri (Parvati)
mm kvta - my poetry
kyka| - maiden
v| ghaN - you accept

id| tE y| va prmSv kayjlDE

gt tyIg#p| tv pdSraEdSInDya

hrb#aN t dv Bv crt myt

kT| S|BaE vamn kTy mm vEaEs prt:


itmQ t kQtmQ v prmSv kNQyjlt

kt trQykQpmQ tv ptSrtrQxnty .
hrpQrhQmN t tv v crnQt SQrmt
ktmQ SmQp sQvmnQ kty mm vtQys rt:


h prmcv ! h kNkQkzl ! u]Qzy pttQtmQ

crcmQ trc]mQ cyQy vNQmQ e]QkV ktQz]Q vxQ, prmQm
ivrQkmQ Vy p]QV, a]Q]pQpVv Aky uvtQt aznQ mymQ
AkytQtmQ alnQ mk crmtQt aznQtrQkLQ. h cmQp ! h sQvm
! e]Q ]Q evQv aVytQtnQtv]k ikQkVyQ ? i u]kQpQ
ptQtmQt] ? clQ !
They, Vishnu and Brahma, with the intention of seeing your feet (and) head, got the
form of an animal (and) they became fatigued, moving in the heaven and earth
(in their search). Oh Sambhu, Oh Swami, (then) tell how (you) make yourself known before
my eyes ? Oh Paramasiva, Oh Siva, is this proper of you ?
id| tE y| va - is this proper of you
prm Sv - Oh Paramasiva, supremely auspicious one

kay jlDE - Oh ocean of compassion (Siva)

gt tyIc p| - they got the form of an animal
tv pd Sr: - your feet (and) head
dSIn Dya - with the intention of seeing
hr b#aN t - they, Vishnu and Brahma
dv Bv crt - moving in the heaven and earth
m yt - they became fatigued
kT| S|BaE vamn - how Oh Sambhu, bestower of happiness, O Swami
kTy - tell
mm vEaEs prt: - make yourself known before my eyes

taEOENalmh| p#vm n mxa dEva vrady:

tyana| gNnap#s|gsmyE vamg#gy| v: .
mahayag#vcarNp#krNE DanatxtaEmvt
Dtava| vOmaEOmPl| S|BaE BvsEvka: 100
sQttQrNlmhmQ pQrvcQm n mQx tv vrMQcty:
sQtQynmQ kNnpQrsmQksmy tQvmkQrkNQymQ v:

mhtQmQykQrvcrNpQrkrN tnxsQtmvtQ
tsQtQvmQ vtQtmtQtmqplmQ SmQp pvtQsvk:


h cmQp ! prmQm tl] tvrQkLQ pVQVtQtkQkvrQkL]Q

eNQNkQky trQm]tQ pmQ cmytQtlQ u]Q]y tl]v]k
aVkVrQkLQ. u]Qzy cvkrQkLQ mhtQmQytQtlQ ]Q]^yk
ipQpvrpQ pVQV cnQtkQmQ tNtQtlQ t]ytQtlnQ umkL plQ mVQV
tvrQkLQ okQkpQpzQzvrQkLk u]Q]y cVnQtvVQLQ cVnQt plsQvp]k
aVkVrQkLQ. AkylQ n]Q u]Q] ipQp tpQpt
ntQtkQkLQkV]Q. n]Q pyQy clQlvlQl.
Enough of praise. I do not speak falsely. At the time of the discourse, of the
enumeration of the praiseworthy, the gods such as Brahma etc. know that you are to be
counted first. Like chaff shaken off the grain, your devotees Oh Sambhu, know you to be the

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

- composed


- by Sri Sankaracharya

- Sivananda Lahari

- concludes

The two verses of the stotra viz. 50 and 51 contain Sleshalankar ( lExal|kar )
Figure of speech ( Rhetoric). They have two meanings.

Verse 50

In the praise of the

I worship the Mahalingam

Describing the beauty of

Mallika flowers
I admire the mallika flower

gr mlkajIn|

Who is known as
Mallikarjuna of Sri Sailam

On the creeper spread on

the Arjuna tree ( at Sri

Sva Aalt|

Who is embraced by Siva

( Bhramarambika)

Which has entwined well

round the tree

sya AarB vjBt|

Who performs His Tandava

Dance at nightfall

sEvE mhal|

t Sr: Tanatr ADt|

sp#Em B#mra ABram|

Ask]t sasna SaEBt|
BaEgd# AaBrN|
smt smn: py|
gN Aavk]t|

Which blossoms and opens

out in the evening
Who is firmly established in Which adorns the ears, the
the Pranava ( OM ) which is head and other places of the
at the very head of the
Srutis( Vedas )
Sought after with great love
Affording great happiness
to the loving
by the black bees
Distinguished by good
Always resplendent with
good qualities
Wearing the king of
Adorning those who
serpants as ornaments
appreciate and enjoy
Worshipped by all the pure- The best among all the
minded persons- Deva and
Endowed with Satvic
Endowed with several good

Verse 51
s SWlvas vB:
vhrta| mdyE mnaE rajvE
pn: saXa]t B#mraDp:
B|gCa nznaEkz:

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
Happy in dancing according
to the wishes of Bhringee
Conqueror of the pride of
Making Madhava ( Vishnu)
joyous and happy
United with the sound of
Extremely fair bodied

pExNa cat:

Respected by Kamadeva

smnaEvnEx spX:

Is favourably disposed to
the good-minded people

Alternative meaning

King of bees - Goddess who

took the form of a bee
Happy in dancing according
to the wishes of She-bee

Happy at the advent of

Who makes a humming
Extremely black bodied
Liked by the God of love
who uses flowers as arrows
Is partial to gardens with
good flowers

gNESay nm:
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.( 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
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
( 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
= 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
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
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
( a Jyotir- linga ). During his Digvijaya yatra Acharya Sankara Bhagavatpada
visited Sri Sailam. He subdued the Kapalikas there.


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