Nandikeshvara kAshikA - Devanagari, English Shlokas With Meanings

श्री नन्दिकेश्वरकाशिका
shrI nandikeshvarakAshikA
Shlokas in Devanagari and English

With Meanings in English
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।। अथ नन्दिकेश्वरकाशिका ।।
atha nandikeshvarakAshikA
And now, the illumination of mAheshvara sUtras
by nandikeshvara
नृत्तावसाने नटराजराजो ननाद ढक्ाां नवपञ्चवारम् ।
उद्धर्तुकामः सनकाशदशसद्धान एर्शिमिे शिवसू त्रजालम् ।।१।।
nRttAvasAne naTarAjarAjo nanAda DhakkAM navapanchavAram
uddhartukAmaH sanakAdisiddhAn etadvimarshe shivasUtrajAlam
In order to uplift sanaka, and the other seven-sages,
lord naTarAja struck his Damaru 14 times at the end of his cosmic dance.
This set of 14 sounds of lord shiva came to be known
as the net of shiva sUtras.
अत्र सवु त्र सू त्रेषत अन्त्यवर्ु चर्तदुिम् ।
धात्वथं समत पाशदष्टां पाशर्न्यादीष्टशसद्धये ।।२।।
atra sarvatra sUtreShu antyavarNachaturdasham
dhAtvarthaM samupAdiShTaM pANinyAdIShTasiddhaye
In all these sUtras, the 14 sounds at the end have been received
by pAnini to fulfil his purpose of holding the meanings
of dhAtus(in his grammatical rules).
।। अइउर्् ।।१।।
a i uN
अकारो ब्रह्मरूपः स्याशिर्तु र्ः सवु वस्तत षत ।
शचत्कलाम् इां समाशित्य जर्द्रूप उर्ीश्वरः ।।३।।
akAro brahmarUpaH syAnnirguNaH sarvavastuShu
chitkalAm iM samAshritya jagadrUpa uNIshvaraH
The sound 'a' is of the form of brahmA,
formless and present in all objects. It combines with the sound 'i',
which represents pure consciousness and forms the sound 'u'
which is of the form of Ishvara, manifest as this world!
अकारः सवु वर्ाु ग्र्यः प्रकािः परमे श्वरः ।
आद्यमन्त्ये न सां योर्ादहशमत्ये व जायर्े ।।४।।
akAraH sarvavarNAgryaH prakAshaH parameshvaraH
Adyamantyena saMyogAdahamityeva jAyate
'a' is the foremost of all the sounds,
the illuminator and the ruler of all! It combines with the ending sound
to form the word 'ahaM' which has come to mean 'the self'.
सवं परात्मकां पू वं ज्ञन्दिमात्रशमदां जर्र्् ।
ज्ञिेर्ुभूव पश्यन्ती मध्यमा वाक् र्र्ः स्मृर्ा ।।५।।
sarvaM parAtmakaM pUrvaM jnaptimAtramidaM jagat

jnapterbabhUva pashyantI madhyamA vAk tataH smRtA
In the beginning, this entire creation
was only in the form of consciousness. From that was born the sound
called 'pashyantI' and from that 'madhyamA'.
वक्त्रे शवित द्धचक्राख्ये वै खरी सा मर्ा र्र्ः ।
सृ ष्ट्याशवभाु वमासाद्य मध्यमा वाक् समा मर्ा ।।६।।
vaktre vishuddhachakrAkhye vaikharI sA matA tataH
sRShTyAvirbhAvamAsAdya madhyamA vAk samA matA
From madhyamA, this sound manifested into 'vaikharI'
which corresponds to the vishuddhi chakra. It is similar in its origin
and manifestation to the sound of 'madhyamA'.
अकारां सशिधीकृत्य जर्र्ाां कारर्त्वर्ः ।
इकारः सवु वर्ाु नाां िन्दित्वार्् कारर्ां र्र्म् ।।७।।
akAraM sannidhIkRtya jagatAM kAraNatvataH
ikAraH sarvavarNAnAM shaktitvAt kAraNaM gatam
Due to its proximity with the sound 'a'
which is the primal source of creation, the sound 'i'
derived it's power, and became the cause of all the other sounds.
जर्र्् स्रष्ट्टतमभू शदच्छा यदा ह्यासीत्तदाऽभवर्् ।

कामर्ीजशमशर् प्राहुमतु नयो वे दपारर्ाः ।।८।।
jagat sraShTumabhUdichChA yadA hyAsIttadAbhavat
kAmabIjamiti prAhurmunayo vedapAragAH
As soon as an intention arose, to create this existence,
it became manifest. The sages who are well versed in the vedas
call this as the 'seed of desire'.
अकारो ज्ञन्दिमात्रां स्याशदकारशित्कला मर्ा ।
उकारो शवष्णतररत्याहुर्व्ाु पकत्वान्महे श्वरः ।।९।।
akAro jnaptimAtraM syAdikArashchitkalA matA
ukAro viShNurityAhurvyApakatvAnmaheshvaraH
The sound 'a' is merely of the nature of intention,
and the sound 'i' is the power of consciousness. The sound 'u'
because of it's expansive nature is said to denote
the all-pervasive 'lord viShNu'
।। ऋऌक् ।।२।।
R lR k
ऋऌक् सवे श्वरो मायाां मनोवृ शत्तमदिुयर्् ।
र्ामे व वृ शत्तमाशित्य जर्द्रूपमजीजनर्् ।।१०।।
RlRk sarveshvaro mAyAM manOvrRttimadarshayat |
tAmeva vyaktimAshritya jagadrUpamnajIjanat ||

The sound ‘R’ denotes parameshvara - the supreme ruler of all;
Using the sound ‘lR’ which represents his illusory play of mAyA,
he starts the process of procreation represented by the sound ‘k’.
वृ शत्तवृ शत्तमर्ोरत्र भे दलेिो न शवद्यर्े ।
चन्द्रचन्दन्द्रकयोयु िर्् यथा वार्थु योरशप ।।११।।
vRttivRttimatoratra bhedalesho na vidyate
chandrachandrikayoryadvat yathA vAgarthayorapi
The difference between these two sounds
is as little as if they were the moon and the aspects of the moon,
the practice and the practitioner, and sound and its meaning.
स्वे च्छया स्वस्य शचच्छिौ शवश्वमत न्मीलयत्यसौ ।
वर्ाु नाां मध्यमां क्लीर्म् ऋऌवर्ु ियां शवदत ः ।।१२।।
svechChayA svasya chichChaktau vishvamunmIlayatyasau
varNAnAM madhyamaM klIbam R lR varNadvyayaM viduH
Through his own desire and the power of will,
he makes this entire creation blossom.
Yet, he remains neutral, like these two sounds R and lR.
।। एओङ् ।।३।।
e o nG
एओङ् माये श्वरात्मैक्यशवज्ञानां सवु वस्तत षत ।
साशित्वार्् सवु भूर्ानाां स एक इशर् शनशिर्म् ।।१३।।
eonG mAyeshvarAtmaikyavijnAnaM sarvavastuShu |
sAkShhitvAtsarvabhUtAnAM sa eka iti nishchitaM ||
The sounds 'e o nG' denote the unity of mAyA(that which is created)
and Ishvara(the source of creation).
It can be witnessed in all creatures
that the process of creation happens from within!
।। ऐऔच् ।।४।।
ai au ch
ऐ औच् ब्रह्मस्वरूपः सन् जर्त्स्वान्तर्ु र्ां र्र्ः।
इच्छया शवस्तरां कत्ततु माशवरासीन्महामत शनः॥ १४॥
ai auch brahmasvarUpasH san jagatsvAntargataM tataH |
ichcChayA vistaraM kartumAvirAsInmahAmuniH ||
The embodiment of great silence-mahAmuni,
out of his desire, made the process of creation
which was happening within himself,
expand outwards with the sound ‘ai au ch’
।। हयवरट् ।।५।।
ha ya va ra T
भू र्पञ्चकमे र्स्मार्् हयवरण्महे श्वरार्् ।
र्व्ोमवाय्वम्बत वह् न्याख्यभू र्ान्यासीर्् स एव शह ।।१५।।
bhUtapanchakametasmAt hayavaraNmaheshvarAt
vyomavAyvambuvahnyAkhyabhUtAnyAsIt sa eva hi
From these five sounds 'ha ya va ra T'
that originated from maheshvara came
the five promordial elements of
Space, Wind, Water, Fire and Earth.
हकाराद् र्व्ोमसां ज्ञां च यकारािायत रुच्यर्े ।
रकारािशिस्तोयां र्त वकाराशदशर् सै व वाक् ।।१६।।
hakArAd vyomasaMjnaM cha yakArAdvAyuruchyate
rakArAdvahnistoyaM tu vakArAditi saiva vAk
From the sound 'ha' came the element of space,
from 'ya' came the element of wind,
from 'ra' came the element of fire and
from the sound 'va' came the element of water.
।। लर्् ।।६।।
la N
आधारभू र्ां भू र्ानाम् अिादीनाां च कारर्म् ।
अिाद्रे र्स्तर्ो जीवः कारर्त्वाल्लर्ीररर्म् ।।१७।।
AdhArabhUtaM bhUtAnAmannAdInAM cha kAraNam
annAdretastato jIvaH kAraNatvAllaNIritam
The sound ‘laN’ is the basis of support for all living creatures.
It is this sound which offers support to all elements,
thereby resulting in the creation of food, nourishment,
virility and life!
।। ञमङर्नम् ।।७।।
nJa ma nGa Na na m
िब्दस्पिौ रूपरसर्न्धाि ञमङर्नम् ।
र्व्ोमादीनाां र्तर्ा ह्ये र्े जानीयार्् सवु वस्तत षत ।।१८।।
shabdasparshau rUparasagandhAshcha nJamanGaNanam
vyomAdInAM guNA hyete jAnIyAt sarvavastuShu
“Sound, Touch, Form, Taste, and Smell
are the sounds ‘nJa ma nGa Na nam’;
It is to be realized that these are the attributes
of the five primordial elements.
।। झभञ् ।।८।।
jha bha nJ
वाक्पार्ी च झभञासीशिराड्रूपशचदात्मनः ।
सवु जन्तत षत शवज्ञेयां स्थावरादौ न शवद्यर्े ।।
वर्ाु र्ाां र्तयुवर्ाु ये कमे न्दन्द्रयमया शह र्े ।।१९।।
vAkpANI cha jhabhanJAsIdvirADrUpachidAtmanaH
sarvajantuShu vijneyaM sthAvarAdau na vidyate
vargANAM turyavarNA ye karmendriyamayA hi te
The sounds ‘jha bhanJ' became the faculties
of expression, which are the mouth and hands in all mobile creatures.
These sounds which are fourth in place among their respective vargas,
form karmendriyas - organs of activity.
।। घढधष् ।।९।।
gha Dha dha Sh
घढधष् सवु भूर्ानाां पादपायू उपस्थकः ।
कमे न्दन्द्रयर्र्ा ह्ये र्े जार्ा शह परमाथु र्ः ।।२०।।
GhaDhadhaSh sarvabhUtAnAM pAdapAyU upasthakaH
karmendriyagaNA hyete jAtA hi paramArthataH
Among all the creatures, the sound ‘gha’ pertains to locomotion,
‘Dha’ pertains to procreation, and ‘dhaSh’ pertains to excretion.
।। जर्र्ड्रदि् ।।१०।।
ja ba ga Da da sh
िोत्रत्वङ्नयनघ्रार्शजह्वाधीन्दन्द्रयपञ्चकम् ।
सवे षामशप जन्तू नाम् ईररर्ां जर्र्ड्रदि् ।।२१।।
shrotratvanHnayanaghrANajihvAdhIndriyapanchakam
sarveShAmapi jantUnAm IritaM jabagaDadash
The syllables ‘ja-ba-ga-Da-dash’
are the five sense-organs which are
the Ears, Skin, Eyes, Nose, and Tongue - among all creatures.
।। खफछठथचटर्व् ।।११।।
kha pha Cha Tha tha cha Ta ta v
प्रार्ाशदपञ्चकां चैव मनो र्तन्दद्धरहङ्कृशर्ः ।
र्भू व कारर्त्वे न खफछठथचटर्व् ।।२२।।
prANAdipanchakaM chaiva mano buddhirahankRtiH
babhUva kAraNatvena khaphaChaThathachaTatav
The sounds kha pha Cha Tha tha - and - cha Ta tav
became the cause of the five fold manifestations of prANa,
and manas, buddhi and ahaMkAra.
वर्ुशिर्ीयवर्ोत्ाः प्रार्ाद्याः पञ्च वायवः ।
मध्यवर्ु त्रयाज्जार्ा अन्तःकरर्वृ त्तयः ।।२३।।

vargadvitIyavarNotthAH prANAdyAH pancha vAyavaH
madhyavargatrayAjjAtA antaHkaraNavRttayaH
The five manifestations of life-breath, beginning with prANa arise
out of the second syllables in each 'varga',
and the faculties of internal action emerge
from the first syllables of the three interim 'vargas'.
।। कपय् ।।१२।।
ka pa y
प्रकृशर्ां पत रुषञ्चै व सवे षामे व सम्मर्म् ।
सम्भू र्शमशर् शवज्ञेयां कपय् स्याशदशर् शनशिर्म् ।।२४।।
prakRtiM puruShanchaiva sarveShAmeva sammatam
sambhUtamiti vijneyaM kapay syAditi nishchitam
The dualistic manifestation of prakRti - The physically manifest
and puruSha - The self that drives from within,
among all aspects of existence is represented
by the two sounds ‘ka’ and ‘pa’.
।। िषसर् ।।१३।।
sha Sha sa r
सत्त्वां रजस्तम इशर् र्तर्ानाां शत्रर्यां पत रा ।

समाशित्य महादे वः िषसर् क्रीड्रशर् प्रभत ः ।।२५।।
sattvaM rajastama iti guNAnAM tritayaM purA
samAshritya mahAdevaH sha Sha sa r krIDati prabhuH
There is a three-fold nature of attributes,
by the names of sattva, rajas and tamas.
lord mahAdeva with the sounds sha-Sha-sar
plays within all three of them!
िकारद्राजसोद् भू शर्ः षकारात्तामसोद्भवः ।
सकारात्सत्त्वसम्भू शर्ररशर् शत्रर्तर्सम्भवः ।।२६।।
shakArAdrAjasodbhUtiH ShakArAttamasodbhavaH
sakArAtsattvasambhUtiriti triguNasambhavaH
From the sound 'sha' originated the quality of rajas,
from 'Sha' originated tamas, and from 'sa' originated 'sattva'.
Thus the three qualities of existence came into being.
।। हल् ।।१४।।
ha l
र्त्त्वार्ीर्ः परां सािी सवाु नतग्रहशवग्रहः ।
अहमात्मा परो हल् स्याशमशर् िम्भत न्दस्तरोदधे ।।२७।।
tattvAtItaH paraM sAkShI sarvAnugrahavigrahaH
ahamAtmA paro hal syAmiti shambhustirodadhe

With this sound, lord shambhu stated
“I am the witness, beyond all physical attributes,
who is the embodiment of all-belevolence!
I am the self that dwells in All in the form of ‘hal’”
and then disappeared!
।। इशर् नन्दिकेश्वरकृर्ा काशिका समािा ।।
iti nandikeshvarakRta kAshikA samAptA
And thus, the text of illumination,
created by nandikeshvara is complete!

Nandikeshvara kAshikA - Devanagari, English Shlokas With Meanings

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श्री नन्दिकेश्वरकाशिका

Shlokas in Devanagari and English

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And now, the illumination of mAheshvara sUtras

नृत्तावसाने नटराजराजो ननाद ढक्ाां नवपञ्चवारम् ।

उद्धर्तुकामः सनकाशदशसद्धान एर्शिमिे शिवसू त्रजालम् ।।१।।

nRttAvasAne naTarAjarAjo nanAda DhakkAM navapanchavAram

uddhartukAmaH sanakAdisiddhAn etadvimarshe shivasUtrajAlam

In order to uplift sanaka, and the other seven-sages,

This set of 14 sounds of lord shiva came to be known

as the net of shiva sUtras.

अत्र सवु त्र सू त्रेषत अन्त्यवर्ु चर्तदुिम् ।

धात्वथं समत पाशदष्टां पाशर्न्यादीष्टशसद्धये ।।२।।

atra sarvatra sUtreShu antyavarNachaturdasham

dhAtvarthaM samupAdiShTaM pANinyAdIShTasiddhaye

by pAnini to fulfil his purpose of holding the meanings

of dhAtus(in his grammatical rules).

अकारो ब्रह्मरूपः स्याशिर्तु र्ः सवु वस्तत षत ।

शचत्कलाम् इां समाशित्य जर्द्रूप उर्ीश्वरः ।।३।।

akAro brahmarUpaH syAnnirguNaH sarvavastuShu

chitkalAm iM samAshritya jagadrUpa uNIshvaraH

The sound 'a' is of the form of brahmA,

which represents pure consciousness and forms the sound 'u'

which is of the form of Ishvara, manifest as this world!

अकारः सवु वर्ाु ग्र्यः प्रकािः परमे श्वरः ।

आद्यमन्त्ये न सां योर्ादहशमत्ये व जायर्े ।।४।।

akAraH sarvavarNAgryaH prakAshaH parameshvaraH

Adyamantyena saMyogAdahamityeva jAyate

'a' is the foremost of all the sounds,

सवं परात्मकां पू वं ज्ञन्दिमात्रशमदां जर्र्् ।

ज्ञिेर्ुभूव पश्यन्ती मध्यमा वाक् र्र्ः स्मृर्ा ।।५।।

sarvaM parAtmakaM pUrvaM jnaptimAtramidaM jagat

In the beginning, this entire creation

called 'pashyantI' and from that 'madhyamA'.

वक्त्रे शवित द्धचक्राख्ये वै खरी सा मर्ा र्र्ः ।

सृ ष्ट्याशवभाु वमासाद्य मध्यमा वाक् समा मर्ा ।।६।।

vaktre vishuddhachakrAkhye vaikharI sA matA tataH

sRShTyAvirbhAvamAsAdya madhyamA vAk samA matA

From madhyamA, this sound manifested into 'vaikharI'

which corresponds to the vishuddhi chakra. It is similar in its origin

and manifestation to the sound of 'madhyamA'.

अकारां सशिधीकृत्य जर्र्ाां कारर्त्वर्ः ।

इकारः सवु वर्ाु नाां िन्दित्वार्् कारर्ां र्र्म् ।।७।।

akAraM sannidhIkRtya jagatAM kAraNatvataH

ikAraH sarvavarNAnAM shaktitvAt kAraNaM gatam

Due to its proximity with the sound 'a'

which is the primal source of creation, the sound 'i'

जर्र्् स्रष्ट्टतमभू शदच्छा यदा ह्यासीत्तदाऽभवर्् ।

jagat sraShTumabhUdichChA yadA hyAsIttadAbhavat

kAmabIjamiti prAhurmunayo vedapAragAH

As soon as an intention arose, to create this existence,

call this as the 'seed of desire'.

अकारो ज्ञन्दिमात्रां स्याशदकारशित्कला मर्ा ।

उकारो शवष्णतररत्याहुर्व्ाु पकत्वान्महे श्वरः ।।९।।

akAro jnaptimAtraM syAdikArashchitkalA matA

The sound 'a' is merely of the nature of intention,

because of it's expansive nature is said to denote

the all-pervasive 'lord viShNu'

ऋऌक् सवे श्वरो मायाां मनोवृ शत्तमदिुयर्् ।

र्ामे व वृ शत्तमाशित्य जर्द्रूपमजीजनर्् ।।१०।।

RlRk sarveshvaro mAyAM manOvrRttimadarshayat |