In Chennai margali starts on 1st December.
Thursday, November 30, 2023
Wednesday, November 29, 2023
atmarpanastuthi.
AtmArpaNastuti of shrImad Appayya Dikshitendra
(With translation by S.N.Sastri)
Srimad Appayya Dikshitendra was one of the greatest
exponents of advaita. He is said to have lived from 1520 to
1593 AD. One of his numerous works is AtmArpaNastuti. It is a
very moving work. The story is that once he wanted to test the
intensity of his devotion. For that purpose he consumed a
datura seed which produces intoxication and asked his
disciples to write down all that he said during that state. This
turned out to be the beautiful AtmArpaNastuti in praise of Lord
Shiva.
In this work he has praised Lord Shiva as the highest
among the Trinity. This should not be understood to mean that
he was a shaivite with a bias against viShNu. He was an
advaitin and so made no distinction between shiva and viShNu.
He says this clearly in the following shloka:--
Meaning—Let viShNu or shankara be the purport of the words
of the upaniShads. We advaitins have no dispute whatsoever
on that point. My attempt is only to counter the biased
statements of the evil-minded persons whose hearts are
burning with the fire of hatred of Shiva. Let no one think that I
am against viShNu.
The greatness of Appayya DIkShita as an exponent of advaita
\ vedAnta has been brought out by the renowned scholar Bhattoji
DikShita in the following shloka:--
Meaning:- I prostrate before Appayya DIkShitendra, the Guru of
all learning. The test whether a person is a vidvAn or not is
whether he has studied the works of Appayya DIkShita or not.
The beauty of this work lies in the sound of the words and
the intensity of the devotion behind them more than on the
meaning of the shlokas.
Atmarpana Stuti
॥ ātmārpaṇa stuti ॥
kastē bōddhuṁ prabhavati paraṁ dēvadēva prabhāvaṁ
yasmāditthaṁ vividharacanā sr̥ṣṭirēṣā babhūva |
bhaktigrāhyastvamiha tadapi tvāmahaṁ bhaktimātrāt
stōtuṁ vāñchāmyatimahadidaṁ sāhasaṁ mē sahasva || 1 ||
kṣityādīnāmavayavavatāṁ niścitaṁ janma tāvat
tannāstyēva kvacana kalitaṁ kartradhiṣṭhānahīnam |
nādhiṣṭhātuṁ prabhavati jaḍō nāpyanīśaśca bhāvaḥ
tasmādādyastvamasi jagatāṁ nātha jānē vidhātā || 2 ||
indraṁ mitraṁ varuṇamanilaṁ padmajaṁ viṣṇumīśaṁ
prāhustē tē paramaśiva tē māyayā mōhitāstvām |
ētaiḥ sārdhaṁ sakalamapi yacchaktilēśē samāptaṁ
sa tvaṁ dēvaḥ śr̥tiṣu viditaḥ śambhurityādidēvaḥ || 3 ||
ānandābdhēḥ kimapi ca ghanībhāvamāsthāya rūpaṁ
śaktyā sārdhaṁ paramamumayā śāśvataṁ bhōgamicchan |
adhvātītē śucidivasakr̥tkōṭidīprē kapardin
ādyē sthānē viharasi sadā sēvyamānō gaṇēśaiḥ || 4 ||
tvaṁ vēdāntairvividhamahimā gīyasē viśvanētaḥ
tvaṁ viprādyairvarada nikhilairijyasē karmabhiḥ svaiḥ |
tvaṁ dr̥ṣṭānuśravikaviṣayānandamātrāvitr̥ṣṇaiḥ
antargranthipravilayakr̥tē cintyasē yōgibr̥ndaiḥ || 5 ||
dhyāyantastvāṁ katicana bhavaṁ dustaraṁ nistaranti
tvatpādābjaṁ vidhivaditarē nityamārādhayantaḥ |
anyē varṇāśramavidhiratāḥ pālayantastvadājñāṁ
sarvaṁ hitvā bhavajalanidhāvēṣa majjāmi ghōrē || 6 ||
utpadyāpi smarahara mahatyuttamānāṁ kulē:’smin
āsvādya tvanmahimajaladhērapyahaṁ śīkarāṇūn |
tvatpādārcavimukhahr̥dayaścāpalādindriyāṇāṁ
vyagrastucchēṣvahaha jananaṁ vyarthayāmyēṣa pāpaḥ || 7 ||
arkadrōṇaprabhr̥tikusumairarcanaṁ tē vidhēyaṁ
prāpyaṁ tēna smarahara phalaṁ mōkṣasāmrājyalakṣmīḥ |
ētajjānannapi śiva śiva vyarthayankālamātman
ātmadrōhī karaṇavivaśō bhūyasādhaḥ patāmi || 8 ||
kiṁ vā kurvē viṣamaviṣayasvairiṇā vairiṇāhaṁ
baddhaḥ svāmin vapuṣi hr̥dayagranthinā sārdhamasmin |
ukṣṇā darpajvarabharajuṣā sākamēkatra naddhaḥ
śrāmyanvatsaḥ smarahara yugē dhāvatā kiṁ karōtu || 9 ||
nāhaṁ rōddhuṁ karaṇanicayaṁ durnayaṁ pārayāmi
smāraṁ smāraṁ janipatharujaṁ nātha sīdāmi bhītyā |
kiṁ vā kurvē kimucitamiha kvādya gacchāmi hanta
tvatpādābjaprapadanamr̥tē naiva paśyāmyupāyam || 10 ||
ullaṅghyājñāmuḍupatikalācūḍa tē viśvavandya
tyaktācāraḥ paśuvadadhunā muktalajjaścarāmi |
ēvaṁ nānāvidhabhavatatiprāptadīrghāparādhaḥ
klēśāmbhōdhiṁ kathamahamr̥tē tvatprasādāttarēyam || 11 ||
kṣāmyasyēva tvamiha karuṇāsāgaraḥ kr̥tsnamāgaḥ
saṁsārōtthaṁ giriśa sabhayaprārthanādainyamātrāt |
yadyapyēvaṁ pratikalamahaṁ vyaktamāgassahasraṁ
kurvan mūkaḥ kathamiva tathā nistrapaḥ prārthayēyam || 12 ||
sarvaṁ kṣēptuṁ prabhavati janaḥ saṁsr̥tiprāptamāgaḥ
cētaḥ śvāsapraśamasamayē tvatpadābjē nidhāya |
tasminkālē yadi mama manō nātha dōṣatrayārtaṁ
prajñāhīnaṁ purahara bhavēt tatkathaṁ mē ghaṭēta || 13 ||
prāṇōtkrāntivyatikaradalatsandhibandhē śarīrē
prēmāvēśaprasaradamitākranditē bandhuvargē |
antaḥ prajñāmapi śiva bhajannantarāyairanantaiḥ
āviddhō:’haṁ tvayi kathamimāmarpayiṣyāmi buddhim || 14 ||
adyaiva tvatpadanalinayōrarpayāmyantarātman
ātmānaṁ mē saha parikarairadrikanyādhinātha |
nāhaṁ bōddhuṁ śiva tava padaṁ nakriyā yōgacaryāḥ
kartuṁ śaknōmyanitaragatiḥ kēvalaṁ tvāṁ prapadyē || 15 ||
yaḥ sraṣṭāraṁ nikhilajagatāṁ nirmamē pūrvamīśaḥ
tasmai vēdānadita sakalānyaśca sākaṁ purāṇaiḥ |
taṁ tvāmādyaṁ gurumahamasāvātmabuddhiprakāśaṁ
saṁsārārtaḥ śaraṇamadhunā pārvatīśaṁ prapadyē || 16 ||
brahmādīn yaḥ smarahara paśūnmōhapāśēna baddhvā
sarvānēkaścidacidadhikaḥ kārayitvā:’:’tmakr̥tyam |
yaścaitēṣu svapadaśaraṇānvidyayā mōcayitvā
sāndrānandaṁ gamayati paraṁ dhāma taṁ tvām prapadyē || 17 ||
bhaktāgryāṇāṁ kathamapi parairyō:’cikitsyāmamartyaiḥ
saṁsārākhyāṁ śamayati rujaṁ svātmabōdhauṣadhēna |
taṁ sarvādhīśvara bhavamahādīrghatīvrāmayēna
kliṣṭō:’haṁ tvāṁ varada śaraṇaṁ yāmi saṁsāravaidyam || 18 ||
dhyātō yatnādvijitakaraṇairyōgibhiryō vimr̥gyaḥ
tēbhyaḥ prāṇōtkramaṇasamayē sannidhāyātmanaiva |
tadvyācaṣṭē bhavabhayaharaṁ tārakaṁ brahma dēvaḥ
taṁ sēvē:’haṁ giriśa satataṁ brahmavidyāguruṁ tvām || 19 ||
dāsō:’smīti tvayi śiva mayā nityasiddhaṁ nivēdyaṁ
jānāsyētat tvamapi yadahaṁ nirgatiḥ sambhramāmi |
nāstyēvānyanmama kimapi tē nātha vijñāpanīyaṁ
kāruṇyānmē śaraṇavaraṇaṁ dīnavr̥ttērgr̥hāṇa || 20 ||
brahmōpēndraprabhr̥tibhirapi svēpsitaprārthanāya
svāminnagrē ciramavasarastōṣayadbhiḥ pratīkṣyaḥ |
drāgēva tvāṁ yadiha śaraṇaṁ prārthayē kīṭakalpaḥ
tadviśvādhīśvara tava kr̥pāmēva viśvasya dīnē || 21 ||
karmajñānapracayamakhilaṁ duṣkaraṁ nātha paśyan
pāpāsaktaṁ hr̥dayamapi cāpārayansannirōddhum |
saṁsārākhyē purahara mahatyandhakūpē viṣīdan
hastālamba prapatanamidaṁ prāpyatē nirbhayōsmi || 22 ||
tvāmēvaikaṁ hatajanipathē pānthamasmin- prapañcē
matvā janmapracayajaladhēḥ bibhyataḥ pāraśūnyāt |
yattē dhanyāḥ suravara mukhaṁ dakṣiṇaṁ saṁśrayanti
kliṣṭaṁ ghōrē ciramiha bhavē tēna māṁ pāhi nityam || 23 ||
ēkō:’si tvaṁ śiva janimatāmīśvarō bandhamuktyōḥ
klēśāṅgārāvaliṣu luṭhataḥ kā gatistvāṁ vinā mē |
tasmādasminniha paśupatē ghōrajanmapravāhē
khinnaṁ dainyākaramatibhayaṁ māṁ bhajasva prapannam || 24 ||
yō dēvānāṁ prathamamaśubhadrāvakō bhaktibhājāṁ
pūrvaṁ viśvādhika śatadhr̥tiṁ jāyamānaṁ maharṣiḥ |
dr̥ṣṭyāpaśyatsakalajagatīsr̥ṣṭisāmarthyadātryā
sa tvaṁ granthipravilayakr̥tē vidyayā yōjayāsmān || 25 ||
yadyākāśaṁ śubhada manujāścarmavadvēṣṭayēyuḥ
duḥkhasyāntaṁ tadapi puruṣastvāmavijñāya naiti |
vijñānaṁ ca tvayi śiva r̥tē tvatprasādānna labhyaṁ
tadduḥkhārtaḥ kamiha śaraṇaṁ yāmi dēvaṁ tvadanyam || 26 ||
kiṁ gūḍhārthairakr̥takavacōgumbhanaiḥ kiṁ purāṇaiḥ
tantrādyairvā puruṣamatibhirdurnirūpyaikamatyaiḥ |
kiṁ vā śāstrairaphalakalahōllāsamātrapradhānaiḥ
vidyā vidyēśvara kr̥tadhiyāṁ kēvalaṁ tvatprasādāt || 27 ||
pāpiṣṭō:’haṁ viṣayacapalaḥ santatadrōhaśālī
kārpaṇyaikasthiranivasatiḥ puṇyagandhānabhijñaḥ |
yadyapyēvaṁ tadapi śaraṇaṁ tvatpadābjaṁ prapannaṁ
nainaṁ dīnaṁ smarahara tavōpēkṣituṁ nātha yuktam || 28 ||
ālōcyaivaṁ mayi yadi bhavānnātha dōṣānanantān
asmatpādāśrayaṇapadavīṁ nārhatīti kṣipēnmām |
adyaivēmaṁ śaraṇavirahādviddhi bhītyaiva naṣṭaṁ
grāmō gr̥hṇātyahitatanayaṁ kiṁ nu mātrā nirastam || 29 ||
kṣantavyaṁ vā nikhilamapi mē bhūtabhāvi vyalīkaṁ
durvyāpārapravaṇamathavā śikṣaṇīyaṁ manō mē |
na tvēvārtyā niratiśayayā tvatpadābjaṁ prapannaṁ
tvadvinyastākhilabharamamuṁ yuktamīśa prahātum || 30 ||
sarvajñastvaṁ niravadhikr̥pāsāgaraḥ pūrṇaśaktiḥ
kasmādēnaṁ na gaṇayasi māmāpadabdhau nimagnam |
ēkaṁ pāpātmakamapi rujā sarvatō:’tyantadīnaṁ
jantuṁ yadyuddharasi śiva kastāvatātiprasaṅgaḥ || 31 ||
atyantārtivyathitamagatiṁ dēva māmuddharēti
kṣuṇṇō mārgastva śiva purā kēna vā:’nāthanātha |
kāmālambē bata tadadhikāṁ prārthanārītimanyāṁ
trāyasvainaṁ sapadi kr̥payā vastutattvaṁ vicintya || 32 ||
ētāvantaṁ bhramaṇanicayaṁ prāpitō:’yaṁ varākaḥ
śrāntaḥ svāminnagatiradhunā mōcanīyastvayāham |
kr̥tyākr̥tyavyapagatamatirdīnaśākhāmr̥gō:’yaṁ
santāḍyainaṁ daśanavivr̥tiṁ paśyatastē phalaṁ kim || 33 |
mātā tātaḥ suta iti samābadhya māṁ mōhapāśai-
rāpātyaivaṁ bhavajalanidhau hā kimīśa tvayāptam |
ētāvantaṁ samayamiyatīmārtimāpāditē:’smin
kalyāṇī tē kimiti na kr̥pā kāpi mē bhāgyarēkhā || 34 ||
bhuṅkṣē guptaṁ bata sukhanidhiṁ tāta sādhāraṇaṁ tvaṁ
bhikṣāvr̥ttiṁ paramabhinayanmāyayā māṁ vibhajya |
maryādāyāḥ sakalajagatāṁ nāyakaḥ sthāpakastvaṁ
yuktaṁ kiṁ tadvada vibhajanaṁ yōjayasvātmanā mām || 35 ||
na tvā janmapralayajaladhēruddharāmīti cēddhīḥ
āstāṁ tanmē bhavatu ca janiryatra kutrāpi jātau |
tvadbhaktānāmanitarasukhaiḥ pādadhūlīkiśōraiḥ
ārabdhaṁ mē bhavatu bhagavan bhāvi sarvaṁ śarīram || 36 ||
kīṭā nāgāstarava iti vā kiṁ na santi sthalēṣu
tvatpādāmbhōruhaparimalōdvāhimandānilēṣu |
tēṣvēkaṁ vā sr̥ja punarimaṁ nātha dīnārtihārin
ātōṣānmāṁ mr̥ḍa bhavamahāṅgaranadyāṁ luṭhantam || 37 ||
kālē kaṇṭhasphuradasukalālēśasattāvalōka-
vyagrōdagravyasanisakalasnigdharuddhōpakaṇṭhē |
antastōdairavadhirahitāmārtimāpadyamānē-
:’pyaṅghridvandvē tava niviśatāmantarātman mamātmā || 38 ||
antarbāṣpākulitanayanānantaraṅgānapaśyan
agrē ghōṣaṁ ruditabahulaṁ kātarāṇāmaśr̥ṇvan |
atyutkrāntiśramamagaṇayannantakālē kapardin
aṅghridvandvē tavaniviśatāmantarātman mamātmā || 39 ||
cārusmērānanasarasijaṁ candrarēkhāvataṁsaṁ
phullanmallīkusumakalikādāmasaubhāgyacōram |
antaḥ paśyāmyacalasutayā ratnapīṭhē niṣaṇṇaṁ
lōkātītaṁ satataśivadaṁ rūpamaprākr̥taṁ tē || 40 ||
svapnē vāpi svarasavikasaddivyapaṅkēruhābhaṁ
paśyēyaṁ kiṁ tava paśupatē pādayugmaṁ kadācit |
kvāhaṁ pāpaḥ kva tava caraṇālōkabhāgyaṁ tathāpi
pratyāśāṁ mē ghaṭayati punarviśrutā tē:’nukampā || 41 ||
bhikṣāvr̥ttiṁ cara pitr̥vanē bhūtasaṅghairbhramēdaṁ
vijñātaṁ tē caritamakhilaṁ vipralipsōḥ kapālin |
āvaikuṇṭhadruhiṇamakhilaprāṇināmīśvarastvaṁ
nātha svapnē:’pyahamiha na tē pādapadmaṁ tyajāmi || 42 ||
ālēpanaṁ bhasitamāvasathaḥ śmaśānaṁ
asthīni tē satatamābharaṇāni santu |
nihnōtumīśa sakalaśrutipārasiddhaṁ
aiśvaryamambujabhavō:’pi ca na kṣamastē || 43 ||
vividhamapi guṇaughaṁ vēdayantvarthavādāḥ
parimitavibhavānāṁ pāmarāṇāṁ surāṇām |
tanuhimakaramaulē tāvatā tvatparatvē
kati kati jagadīśāḥ kalpitā nō bhavēyuḥ || 44 ||
vihara pitr̥vanē vā viśvapārē purē vā
rajatagiritaṭē vā ratnasānusthalē vā |
diśa bhavadupakaṇṭhaṁ dēhi mē bhr̥tyabhāvaṁ
paramaśiva tava śrīpādukāvāhakānām || 45 ||
balamabalamamīṣāṁ balvajānāṁ vicintyaṁ
kathamapi śiva kālakṣēpamātrapradhānaiḥ |
nikhilamapi rahasyaṁ nātha niṣkr̥ṣya sākṣāt
sarasijabhavamukhyaiḥ sādhitaṁ naḥ pramāṇam || 46 ||
na kiñcinmēnē:’taḥ samabhilaṣaṇīyaṁ tribhuvanē
sukhaṁ vā duḥkhaṁ vā mama bhavatu yadbhāvi bhagavan |
samunmīlatpāthōruhakuharasaubhāgyamuṣitē
padadvandvē cētaḥ paricayamupēyānmama sadā || 47 ||
udarabharaṇamātraṁ sādhyamuddiśya nīcē-
ṣvasakr̥dupanibaddhāmāhitōcchiṣṭabhāvām |
ahamiha nutibhaṅgīmarpayityōpahāraṁ
tava caraṇasarōjē tātajātō:’parādhī || 48 ||
sarvaṁ sadāśiva sahasva mamāparādhaṁ
magnaṁ samuddhara mahatyamumāpadabdhau |
sarvātmanā tava padāmbujamēva dīnaḥ
svāminnananyaśaraṇaḥ śaraṇaṁ prapadyē || 49 ||
ātmārpaṇastutiriyaṁ bhagavannibaddhā
yadyapyananyamanasā na mayā tathāpi |
vācāpi kēvalamayaṁ śaraṇaṁ vr̥ṇītē
dīnō varāka iti rakṣa kr̥pānidhē mām || 50 ||
iti ātmārpaṇastutiḥ sampūrṇā |
Atmarpana Stuti Meaning:
1. O Lord of lords, Who can know the extent of Your supreme glory, You from whom this multifarious creation has emerged! You are attainable only through devotion, and so I wish to praise You only out of devotion. Be so kind as to pardon this rashness on my part.
2. The earth and other things that are made up of parts certainly have an origin. They are nowhere found to be without a creator and a material cause. Neither an inert object nor one who is powerless (like the jiva) is capable of creation. Therefore I know that You, Who alone existed before creation (Adyah), are the creator of the universe, O Lord.
3. O Paramashiva! Deluded by Your maya, people speak variously of Indra, Mitra, Varuna, vayu, Brahma, Vishnu, as the cause of the universe. Everything, including these, is but a fraction of Your power. O Lord, You are known in the vedas as shambhu, the supreme Lord.
4. Taking on an indescribable solidified form of the ocean of Bliss, desiring eternal supreme enjoyment with Your consort Uma, O Lord with matted hair, You ever sport in the primordial place, beyond the reach of speech and mind, which shines like a crore of suns and moons, served by the lords of the ganas.
(The idea brought out here is that Brahman who is pure Bliss and without form takes a form by his maya for blessing devotees, as stated in Shankara Bhagavatpada’s bhashya on Brahma sutra 1. 1. 20.)
5. O Lord of the Universe! Your innumerable glories are 101 sung in the upaniShads.. O Bestower of boons, You are worshipped by Brahmanas and others by the performance of the rites assigned to them. You are meditated upon by yogis who have developed distaste for all enjoyments in this world and in other (higher) worlds, for the loosening of the internal knot (of bondage).
6. Some cross over this transmigratory existence which is very difficult to cross by meditating on You, others by always worshipping Your lotus-feet in the manner laid down in the scriptures and yet others, who are devoted to the rules of varNa and Ashrama by obeying Your commands in that respect. Not following any of these paths, I am being submerged in the terrible ocean of samsara.
7. O Destroyer of Cupid! In spite of having been born in this lineage of great men,and having imbibed some drops of the ocean of Your glories, with my mind turned away from the worship of Your feet, and because of the fickleness of my senses, alas! I, this sinner, am engaged in trifles and am making my birth futile.
8. Your worship can be performed even with wild flowers such as arka and drona. By that the supreme bliss of liberation can be attained, O destroyer of Cupid. In spite of knowing this, alas! I, traitor to myself, am wasting my time, being under the control of my senses, and am falling lower and lower, O supreme Self!
9. What can I do! O Lord, in this body I am bound by the objects of sense which are uncontrollable along with the knots of the heart (the vasanas). How can a calf, in spite of its best efforts, cope with an extremely haughty bull running very fast when the two are yoked together, O Slayer of Cupid!
10. I am not able to control the wayward senses. Thinking again and again of the sufferings of transmigratory existence I tremble with fear, O Lord! What should I do, what is the proper thing to do here, where shall I go now, alas! I do not see any means other than total surrender at Your lotus feet.
11. O Lord wearing the crescent moon on Your forehead and worshipped by the whole world! Transgressing Your commands, giving up all good conduct, I am now going about shamelessly like an animal. Having thus committed so many kinds of transgressions arising from this mundane existence, how can I cross over this ocean of sorrow but for Your grace.
12. You, O Lord Girisha, ocean of compassion, will certainly forgive all the sins which have arisen due to this transmigratory state if one merely prays for forgiveness in fear. Even though this is so, still, clearly committing thousands of sins every moment and so being like one become dumb (by shame), how can I pray shamelessly!
13. One can become free from all sins incurred during worldly life if one fixes his mind on Your lotus feet at the moment of death. If, at that time my mind is afflicted by the three evils (Adhyatmika, Adhibhautika and Adhidaivika—those arising from one’s own body, those arising from surroundings and those arising from acts of God like earthquake, flood, etc.) and becomes devoid of consciousness, O Destroyer of the three cities (or destroyer of the gross, subtle and causal bodies by conferring liberation), how will that (fixing my mind on Your lotus feet) be possible for me?
14. At the time life leaves my body, and all my limbs have become weak, and my relatives cry uncontrollably out of affection for me, even if I am conscious, O Lord, how can I concentrate my mind on You when distracted by so many obstructions!
15. O Indwelling Self! I surrender myself along with my descendents at Your lotus feet now itself, O Lord of the Daughter of the Mountain! I cannot know Your nature (which is Existence-Consciousness-Bliss); nor am I capable of performing the vedic rituals or yoga practices. Being without any other means, I take refuge in You alone.
16. I, tormented by this transmigratory existence, now take refuge in You, the Lord who first created the Creator of all the worlds (Brahma) and imparted to him the Vedas along with the puranas, who are the Lord of Goddess pArvatI, the primordial Guru who confer self knowledge.
17. I surrender myself to You, O Destroyer of Cupid, who are the only One and beyond all animate and inanimate, who have tied down with the rope of delusion all beings from Brahma downwards, and made them do Your work, who release from bondage by conferring self-knowledge those who take refuge in You and make them attain the state of supreme bliss.
18. O Lord of all! All other gods are absolutely incapable of relieving even the greatest of devotees from the affliction of transmigration. But You cure this disease by the medicine of Self-knowledge. I am suffering from the severe disease of long268 standing samsara and so I take refuge in You, the dispeller of the disease of samsara.
19. O Girisha! I worship You, the guru who imparts Brahmavidya, who are meditated on strenuously and sought after by yogis who have controlled their senses, before whom You appear Yourself at the time of death and impart the taraka mantra which removes all fear of transmigration,
20. I have to submit before You the well established fact that I am Your servant, O shiva! You also know that I am despairing without any means of escape. There is nothing else that I have to submit before You, O Lord. Out of compassion kindly accept the surrender of this miserable one.
21. O Lord, even Brahma, Vishnu and other gods have to wait long before You propitiating You, seeking an opportunity to pray for the fulfillment of their desires. I, who am only like a worm. pray for quick refuge in You, only because of my faith in Your compassion, O Lord of the universe.
22. O Lord, seeing that the paths of karma and janana are difficult, and being unable to control my mind which is inclined towards sin, suffering in the great bottomless pit that is samsara, O Lord Shiva, I am now free from fear, having surrendered myself into Your supporting hands.
23. Frightened by this shoreless ocean of births, I am suffering intensely for long. Knowing that You are the only companion in this world that is a path of terrible suffering due to repeated births and deaths, I beseech You to protect me always with Your face turned towards the south which the fortunate ones (the great sages) take refuge in, O greatest of gods.
24. O Shiva, You alone are the controller of the bondage and liberation of those who are subject to birth. What refuge is there other than You for me who am wallowing in the embers of suffering! Therefore, O Pashupati, save me who am suffering in this terrible torrent of transmigratory existence which is the most dreadful repository of all misery.
25. O Lord who are beyond this universe, You who are the foremost among the gods to eliminate all inauspiciousness (suffering) of devotees, who are the great seer who cast your glance capable of creating the whole universe on Brahma (the four-faced God) on his birth, be kind enough to endow me with knowledge for loosening the knot of bondage. (This is based on the shruti, taitt.up. 4. 12-13).
26. O Bestower of good! Even if men can roll up the sky like a sheet of leather, man will not be able to end all sorrow without
knowing You. Knowledge of You cannot be attained without Your grace. So I who am overcome by sorrow, which god can seek refuge in other than You! (This is based on shvetAshvatara Upanishad, 7.20).
27. What is the use of the collection of words which are uncreated by any one (apauruSheya) and whose meaning is hidden (the vedas), or the puranas or the tantra which are difficult for the human intelligence to understand! What is the use of the shAstras which indulge only in futile disputes! For those whose minds are fixed on You, knowledge is attainable by Your grace alone, O Lord of knowledge.
28. I am the worst among sinners, fickle-minded towards sense-objects, always harming myself (by looking upon my body-mind complex as my self), the very abode of all weaknesses, and ignorant of even the scent of meritorious actions. Even though this is so, it is not proper for You to reject this miserable one who has surrendered himself at Your lotus feet, O Lord, Destroyer of Cupid.
Note- The term ‘Atmadrohi’ here is based on the following well known shloka, the source of which is not available:-
29. O Lord, if, considering all these innumerable faults of mine You reject me saying that I do not deserve to be given refuge at Your feet, then know that I am lost now itself out of the fear of lack of a protector. Will the village accept an unfavorable son who has been rejected by his mother herself?
30. Either all my past and future sins should be forgiven, or my mind which is inclined towards evil actions should be instructed (by You to proceed in the right way). It is not proper for You, O Lord, to reject one who has surrendered at Your lotus feet in unsurpassed anguish and who has placed all his burden on You.
31. You are omniscient, an ocean of boundless compassion, of infinite power. Why do you not have consideration for me who am immersed in the ocean of suffering? If You uplift one creature, though a sinner, who is intensely miserable necause of suffering, how will that be too much, O Shiva?
32. O Lord, has anyone made unavailable the path of surrender to You in the form “uplift me who am tormented by extreme suffering and am without any recourse”, O Protector of the helpless! (The idea is that this path is always available). What method of prayer greater than this can I adopt? Considering the actual state of things, save me immediately by Your compassion. (The path of total surrender is stressed as superior to the other paths).
33. This miserable one has been subjected to wandering (through innumerable births) so long. I am tired and without any means of escape, O Lord. Now I should be released by You. What do You gain by beating this miserable monkey who does not know what should and what should not be done and seeing him baring his teeth?
34. O Lord, what have You gained by binding me with the rope of delusion to mother, father, son and others and throwing me into the ocean of transmigratory existence? Why is it that Your benevolent compassion has not fallen on me who have been suffering so long? It is only my fate.
35. O Father, You enjoy secretly the treasure of bliss that is the common property of both of us, taking on the role of a mendicant and separating me by maya. You who are the maker and the controller of the rules of contact for the whole world, say whether such a separation (of me) is proper. Unite me with You.
Note- The jiva (individual human being) is none other than 465 Brahman and so his nature is bliss, but because of maya he does not know it. This is what is meant by saying that he has been separated by maya. The poet prays for liberation.
36. If You decide not to lift me out of the ocean of repeated births, then let me be born as any creature. But let all my future bodies be blessed by the incomparable bliss of contact with the dust of the feet of Your devotees.
37. Worms, mountains, trees and what else are not there in the places where the gentle breeze brings in the fragrance of Your lotus feet! Create me who am wallowing in this river of the embers of samsara as one of these (again and again) until You are satisfied. O Lord shiva, Remover of the suffering of the weak.
38. O Indwelling Self of all! When, at the time of my death, I am suffering countless internal pangs and the throats of those around me are choked by grief on seeing my breathing becoming faint, let my self be united with Your two feet (let me attain liberation).
39. O One with matted hair! Without seeing those dear to me whose eyes are filled with tears of grief and without hearing the sound of weeping of the frightened ones in front of me and without feelng the pain caused by departing life, let my self merge in Your two feet at the last moment of my life, O Indwelling Self! (The poet prays that at the time of his death his mind should be so totally absorbed in the Lord that he does not see, hear or feel anything else.)
40. I see in my mind Your supreme form with Your lotus face with a charming smile, with the crescent moon on Your
forehead, that defeats the beauty of a garland of jasmine buds, sitting on a throne of gems with the Daughter of the Mountain, beyond the worlds, ever bestowing auspiciousness.
41. O Pashupati, may I see some time in dream Your two feet which have the splendor of lotuses in full bloom! Where am I, a sinner and where is the good fortune to see Your feet! Still, Your well known compassion induces this hope in me.
42. O KapAlin! Act as a mendicant on the cremation ground or roam about with the Bhutas. This entire conduct of Yours, which is like that of one who wishes to mislead, is well known. You are the Lord of all beings from Vishnu and Brahma downward. O Lord, I will not forsake Your lotus feet even in dream.
43. Let it be that Your unguent is only ash, Your abode is the cremation ground, and Your ornaments are always only bones. But, O Lord, even Lord Brahma cannot deny Your lordliness which is established by all the shrutis.
44. Let the arthavAdAs (statements of praise) in the Vedas attribute various kinds of merits to the other gods who are of limited power and glory. O Lord with the crescent moon on Your forehead! That way how many lords of the world are being (wrongly) imagined as superior to You!
45. O Paramashiva! Sport in the cremation ground or in an abode beyond the universe, or on the Silver Mountain
(Kailasa), or in the valley of gems. Make me the servant of those who carry Your sacred sandals and bless me with
proximity to You.
46. The strength or weakness of these weak ones (the various gods) may be a matter of discussion among those whose
object is only to spend the time, O Lord Shiva! For us, what has been established by Brahma and others after delving into the secrets of the scriptures is what is valid.
47. I do not consider anything in the three worlds to be worthy of being desired. O Bhagavan, let me have happiness or sorrow as destined. Let my mind always rest on Your two feet which excel the splendour of the inside of a lotus in full bloom.
48. After having been repeatedly engaged in composing various works of a low order with the sole object of earning my livelihood, I am now offering at Your lotus feet only the remnants of praise and thus I have become guilty, O Father!
49. O Sadashiva, forgive all my transgressions. Uplift this one submerged in the ocean of suffering. I, helpless and with no other refuge, surrender at Your lotus feet alone with all my heart, O Lord.
50. O Bhagavan, though this AtmArpanastuti has been composed by me without my mind being totally concentrated on You, protect me, O Abode of Compassion, considering that this helpless, miserable one is surrendering to You at least by words.
Thursday, November 16, 2023
Mangalasasana 108.
Sriramnagar palamakula post Shamshabad. Telangana.
By TCSRJS.
1.SRIRANGAM
O M SRI RANGAKSHE THRA NIVA SA YA SRI RANGA NA YAKI SAME THA YA SRI RANGA NA TTHA YA NAMAHA.
2.URAIYU R
O M NICHULA PURA VA SA YA VA SALAKSHMI SAME THA YA SRI SUNDARAJA MA THRE NAMAHA.
3.PULLAM PU DAM GUDI
O M PULLAM PU DANIVA SA YA HE MA MBUJA VALLI SAME THA YA DRUDHACHA PA DHARA YA SRI RA MA YA NAMAHA.
4.ANBIL
O M ANBIL PURA NIVA SA YA SAUNDARYA VALLI SAME THA YA UJJVALA PU RNA SRI MU RTHAYE NAMAHA.
5.KARAMBANU R
O M SRI KARAMBA NAGARA NIVA SA YA PURNA VALLI SAME THA YA SRI PURUSHO THTHAMA YA NAMAHA.
6.THIRUVELLARAI
O M SITHA DRI NIVASAYA CHAMPAKA VALLI SAME THA YA SRI PUNDARI KA KSHA YA NAMAHA.
7.THANJA MA MANI KO YIL
O M THANJA MA MUNI PURA NIVA SA YA SRI RAMYA BJA VALLI PRIYA YA SRI NI LA ME GHA YA NAMAHA.
8.THIRUPPE R NAGAR
O M THIRUPPE R PURA VA SA YA KAMALA VALLI SAME THA YA APU PA PRIYA RANGANA TTHA YA NAMAHA.
9.THE R ALANDU R
O M ALANDU R NIVA SA YA SEM KAMALA VALLI SAME THA YA A MARUVI PRABHAVE NAMAHA.
10.A DANU R
O M A DANU R NIVA SA YA SRI RANGANA YAKI SAME THA YA A NDU ALAKKUM MEYYAN A KHYA YA NAMAHA.
11. SIRU PULIYU R
OM BA LA VYA GHRAPURA VA SA YA SRI DE VI SAME THA YA SRI KRPA SAMUDRA YA NAMAHA.
12. THIRU CHE RAI
OM SA RAKSHE THRA NIVA SA YA SA RANA YAKI SAME THA YA SA RA NA TTHA YA NAMAHA.
13.THALAI CHENGA NA N MADIYAM.
OM SIRAS SANKHA PURA VA SA YA SEM KAMALA VALLI SAME THA YA VYO MA JYO THI SVA MINE NAMAHA.
14.KUMBHAKO NAM
OM KUMBHA GHO NA PURA VA SA YA KOMALA VALLI SAME THA YA ATHRUPTHA MRUTHARU PA YA NAMAHA.
15.THIRU KANDIYU R
OM KANDYU R PURA VA SA YA KAMALA VALLI SAME THA YA HARA SA PA HARA YA NAMAHA.
16.OPPILIAPPAN KO YIL
OM THIRU VINNAGARA VA SA YA BHU DE VI SAME THA YA ANUPAMA SRI NIVA SA YA NAMAHA.
17.THIRUVA LI THIRU NA GARI.
OM A LINGANA PURE SA YA AMRUTHA GHATA VALLI SAME THA YA VAYALA LIMANAVA LAN SWA MINE NAMAHA.
18.THIRU KANNAPURAM.
OM KANNA PURE SA YA KANNAPURA NA YAKI SRI BHU NI LA GO DA SAME THA YA SAURI RA JA YA NAMAHA.
19.THIRUNA GAI.
OM NA GA PURA NIVA SA YA SAUNDARYA VALLI SAME THA YA SAUNDARYARA JA YA NAMAHA.
20.KA ZHI SRI RA MAVIN NAGARAM.
OM KA ZHI SRI RA MA VIN NAGARA VA SA YA LO KA NA YAKI SAME THA YA THIRUVIKRAMANA RAYANA YA NAMAHA.
21.NANDIPURA VINNAGARAM.
OM NANDIPURAVINNAGARA VA SA YA CHAMPAKA VALLI SAME THA YA NA TTHA NA TTHA YA NAMAHA.
22.THIRVVINDALU R.
OM INDALU R PURA VA SA YA SUGANDHA VANA NA YAKI SAME THA YA PARIMALA RANGANATH TTHA YA NAMAHA.
23.CHIDAMBARAM.
OM CHITHRA KU TA NI VA SA YA PUNDARI KA VALLI SAME THA YA GO VINDA RA JA YA NAMAHA.
24.THIRU NARAIYU R.
OM SULKAPURA VA SA YA MANJULA VALLI SAME THA YA SUNDARA PARI PU RNA YA SRI NIVA SA YA NAMAHA.
25.THIRU KU DALU R.
OM KU DALU R NIVA SA YA PADMA SANA VALLI SAME THA YA JAGAD RAKSHAKA YA NAMAHA.
26.THIRUKANNAN GUDI.
OM THIRU KANNAN GUDI VA SA YA ARAVINDA NA YAKI SAME THA YA SYA MALATHANAVE NAMAHA.
27.THIRUKKANNA MANGAI.
O M KANNA MANGAI PURE SA YA ABHISHEK KA VALLI SAME THA YA BHAKTHA VATHSALA YA NAMAHA.
28.KAPISTTHALAM.
O M KAPISTTHALA NIVA SA YA RAMA MANI VALLI SAME THA YA GAJE NDRA VARADA YA NAMAHA.
29.THIRU VELLIYAM GUDI.
O M THIRU VELLIYAM GUDI VA SA YA MARAKATHA VALLI SAME THA YA KO LAVAL VILLI RAGHUNA TTHA YA NAMAHA.
30.MANI MA DAKO YIL.
O M DIVYA MANIMA DA PURA VA SA YA PUNDARI KA VALLI SAME THA YA NANDA PRADI PA BHAGAVATHE NAMAHA.
31.VAIKUNTA VINNAGARAM.
O M VAIKUNTA VIN NAGARA VA SINE VAIKUNTA VALLI SAME THA YA SRI VAIKUNTA NA TTHA YA NAMAHA.
32.ARIME YA VIN NAGARAM.
O M ARIME YA VINNAGARA VA SA YA AMRUTHA GHATA VALLI SAME THA YA GHATA NARTHAKA YA NAMAHA.
33.THIRVTHE VANA R THOGAI.
O M DE VA BRUNDA PURA VA SA YA KSHI RA BDHI NA YIKA SAME THA YA SRI DE VA NA YAKA YA NAMAHA.
34.VAN PURUSHO THTHAM.
O M PURUSHO THTHAMA PURA VA SA YA PURUSHO THTHAMA NA YIKA SAME THA YA SRI PURUSHO THTHAMA YA NAMAHA.
35.SEMPONSEYKO YIL.
O M HE MARANGA PURA VA SA YA SRI SVE THA PUSHPA VALLI SAME THA YA SRI HE MA RANGA YA NAMAHA.
36.THIRU MANI KU DAM.
O M SRI MANIKU TA PURA VA SA YA MAHA LAKSHMI SAME THA YA MANIKU TA PRABHAVE NAMAHA.
37.THIRU THTHETHTHI AMBALAM.
O M THETRI YAMBALA PURE SA YA SEM KAMALA VALLI SAME THA YA SRI RANGANATH TTHA YA NAMAHA.
38.THIRU KA VALAMPA DI.
O M KA VALAM PA DI VA SA YA RUKMINI SATHYABHA MA SAME THA YA GO PA LA KRUSHNA YA NAMAHA.
39.THIRUVELLAKKULAM.
O M SVE THA PUSHKARINI SA YA PADMA VATHI SAME THA YA SRI SRI NI VA SA YA NAMAHA.
40.PA RTTHAN PALLI.
O M PA RTTHA SAYANA PURA VA SA YA THA MARA NA YAKI SAME THA YA KAMALANA TTHA PARA BRAMHANE NAMAHA.
41.THIRUMA L IRUM SO LAI.
O M VRUSHABHA DRI KSHE THRA VA SA YA KALYA NA SUNDARA VALLI SAME THA YA SUNDARA BA HU SVA MINE NAMAHA.
42.THIRU KKO TTIYU R.
O M GO SHTIPURA NIVA SA YA MAHA SVA MINI SAME THA YA SAUMYA NA RA YANA YA NAMAHA.
43.THIRUMEYYAM.
O M SATHYAVRATHA KSE THRA VA SA YA UJJIIVANA VALLI SAME THA YA SATHYA MU RTHI SVA MINE NAMAHA.
44.THIRU PULLA NI.
O M DARBHA SAYANA PURA NIVA SA YA PADMA SANA KALYA NAVALLI SAME THA YA A DI JAGANNATH TTHA YA NAMAHA.
45.THIRUTHANGA L.
O M SRI PURA KSHE THRA VA SA YA ARUNA KAMALA VALLI SAME THA YA STTHITHA NA RA YANA YA NAMAHA.
46.THIRU VA TTA R.
O M THIRUVA TTA R KSHE THRA VA SA YA MARAKATHA VALLI SAME THA YA A DI KE SAVA YA NAMAHA.
47.SRI VILLI PUTHTHU R.
O M SRI DHANVI PURA VA SA YA SRI BHU SAME THA YA VATA MAHA DHA MNE NAMAHA.
48.KU DAL AZHAGAR.
O M DAKSHINA MADHURA PURA VA SA YA MADHURA VALLI SAME THA YA VYU HA SUNDARA RA JA YA NAMAHA.
49.A LWA RTHIRUNAGARI.
O M KURUKA PURA VA SA YA A DI NA TTHA NA YAKI SAME THA YA A DINA TTHA YA NAMAHA.
50.THOLAI VILLIMANGALAM.
O M THOLAIVILLI MANGALA PURA NIVA SA YA ASITHE KSHANA SAME THA YA SURE SA NANA YA NAMAHA.
51.VA NAMA MALAI.
O M THO THA DRI KSHE THRA VA SA YA SRI VARA MANGANA YAKI SAME THA YA DAIVA NA YAKA YA NAMAHA.
52.THIRUPPULIM GUDI.
O M PULIM GUDI NIVA SA YA PADMAVA SINI SAME THA YA KA YSINA BHU PATHAYE NAMAHA.
53.THENTHIRUPPE RAI.
O M THEN THIRUPPE R PURA VA SA YA KUZHAI KA DA VALLI SAME THA YA MAKARA KUNDALA DHARA YA NAMAHA.
54.SRI VAIKUNTAM.
O M SRI VAIKUNTA PURA VA SA YA SRI VAIKUNTA VALLI SAME THA YA SRI VAIKUNTA NA THA YA NAMAHA.
55.NATHTHAM.
O M VARAGUNA MANGAI KSHE THRA VA SINE VARAGUNA MANGAI NA YAKI SAME THA YA VIJAYA SANA YA NAMAHA.
56.PERUM KULAM.
O M KULANDA NAGARA VA SA YA KULANDA VALLI SAME THA YA A SCHARYA NATA YA NAMAHA.
57.THIRU KURUN GUDI.
O M VAMANA PURA VA SA YA KURUNGUDI VALLI SAME THA YA PANCH RU PA YA SUNDARA PARI PU RNA YA NAMAHA.
58.THIRUKKOZHI LU R.
O M SRI KO LU R NAGARA VA SA YA PALLAVA NA YAKI SAME THA YA NIKSHE PA VITHTHA YA NAMAHA.
59.KA NCHI PURAM.
O M KA NCHI PURA VA SA YA PERUNDEVI VI SAME THA YA VARADA RAJA YA NAMAHA.
60.THIUVANPARISA RAM.
O M VA JI SA RA PURA VA SA YA KAMALA VALLI SAME THA YA SRI VA SA VAKSHA YA NAMAHA.
61.THIRUKA TKARAI.
O M THIRUKA TKARA VA SA YA VA THSALYA VALLI SAME THA YA KA TKARAI APPAN SVA MINE NAMAHA.
62.THIRU MU ZHIKKALAM.
O M SRI SU KTHI PURA VA SA YA MADHURA VE NI SAME THA YA SRI SU KTHI NA TTHA YA NAMAHA.
63.PULIYU R.
O M THIRU PULIYU R VA SA YA KANAKA LATHA SAME THA YA A SCHARYO PAKA RAKA YA NAMAHA.
64.SENGANU R.
O M SENGANU R NIVA SA YA SEM KAMALAVALLI SAME THA YA SRI DE VA DE VA YA NAMAHA.
65.THIRU NA VA Y.
O M NA VA Y PURA VA SA YA MALAR MANGAI NA YIKA SAME THA YA SUNDARA DE VA YA NAMAHA.
66.THIRU VALLA VA ZH.
O M SRI VALLABHA KSHE THRA VA SA YA VA THSALYA NA YAKI SAME THA YA SUNDARA UPAKA RAKA YA NAMAHA.
67.THIRUVANVANDU R.
O M THIRU VANVANDU RVA SA YA KAMALA VALLI SAME THA YA PA MBANAI SVA MINE NAMAHA.
68.THIRU MO GU R.
O M MO HANA KSHE THRA VA SA YA MO HANA VALLI SAME THA YA KA LA ME GHA YA NAMAHA.
69.VITHTHVVAKKO DU.
O M VITHTHUVAKKO DU VA SA YA (VIDVATH GO SHTI PURA VA SA YA VITH THUVAKKO DU VALLI SAME THA YA ABHAYA PRADA YA NAMAHA.
70.THIRU KADTHTHA NAM.
O M KATI STHA NA PURA VA SA YA KALPAKA VALLI SAME THA YA ADBHUTHA NA RA YA NAMAHA.
71.THIRUVA RANVILAI.
O M THIRUVA RAN VILAI VA SA YA PADMA SANA VALLI SAME THA YA UPAKA RAKA VA MANA YA NAMAHA.
72.THIRUVAHINDRA PURAM.
O M AHI NDRA PURA VA SA YA HE MA M BUJA VALLI SAME THA YA DE VANA TTHA YA NAMAHA.
73.THIRU KO VALU R.
O M KO VALU R PURA VA SA YA PUSHPA VALLI SAME THA YA SRI DE HALI SA YA NAMAHA.
74.THIRU ANANTHAPURAM.
O M SRI ANANTHA PURA VA SA YA SRI HARILAKSHMI SAME THA YA ANANTHA PADMANA BHA YA NAMAHA.
75.ASHTABHUJAM.
O M ASHTABHUJA KSHE THRA VA SA YA ALAR ME L MANGA SAME THA YA SRI A DI KE SAVA YA NAMAHA.
76.THIRUTHTHANKA.
O M THIRU THTHANKA PURA VA SA YA MARAKATHA VALLI SAME THA YA DI PA PRAKA SA YA NAMAHA.
77.THIRUVE LU KKAI.
O M VE LUKKUPURA VA SA YA VE LUKKA VALLI SAME THA YA MUKUNDA NA RASIMHA YA NAMAHA.
78.PA DAGAM.
O M PA DAGA KSHE THRA VA SA YA RUKMINI SATHYABHA MA SAME THA YA PA NDAVA DU THA YA NAMAHA.
79.NI RAGAM.
O M NI RAKA PURA VA SA YA NILAI MANGAI THTHA NA TTHA YA JAGADISH SVARA YA NAMAHA.
80.NILA THTHINGAL THUNDAM.
O M NILA THTHINGAL THUNDAYAL VA SA YA ANUPAMA NA YIKA SAME THA YA PU RNA CHANDRAPRABHA YA NAMAHA.
81.U RAGAM.
O M SE SHA PURA VA SA YA AMRUTHA VALLI SAME THA YA JAGAD VIKRA NTHA YA NAMAHA.
82.THIRUVEHKA?
O M VEHKA PURA VA SA YA KOMALA VALLI SAME THA YA YA TTHO KTHA KA RINE NAMAHA.
83.KA RAGAM.
O M KA RAKA PURA VA SA YA PADMA MANI VALLI SAME THA YA KARUNA KARA YA NAMAHA.
84.KA RVA NAM.
O M KA RVA NA PURA VA SA YA KAMALA VALLI SAME THA YA NAVANI THA CHO RA YA NAMAHA.
85.KALVANU R.
O M KALVANU R NIVA SA YA AMSILAI VALLI NA TTHA YA A DIVARA HA YA NAMAHA.
Tuesday, November 14, 2023
4 articles.
Deepavali is a very old festival. Traditionally, some festivals are native to the south and few others to other regions. However, Deepavali is one festival that is celebrated uniformly by everyone. It also contains the most significant message of devotion and divine consciousness, said Tiruvidaimarudur Brahmasri Nidhiswara Shrowthigal in a discourse.
Also celebrated as Naraka Chaturdasi, the festival came into effect due to the express desire of Narakasura, the asura king who was vanquished by Krishna and Satyabhama. Having had a long reign, Narakasura continued to wreak havoc on all, both humans and devas, and his death is symbolic of the evil forces within us. Only by surrendering to the Supreme and by developing God consciousness can one be free of the cycle of birth. The diyas (deepams) lit on this day signify dispelling ignorance with the light of devotion.
Why do our elders say ‘taile Lakshmeeh jale gangaa deepavalyah chaturdasheem” on Deepavali? On this chaturdasi day, it is believed that Lakshmi exists in oil and Ganga in the warm water and hence one should rise early, pray to Lakshmi with hands above one’s head and purify oneself with the waters of the Ganga, before sunrise.
One may also wonder at the significance of firecrackers on this day. It is believed that Yama releases our forefathers from his domain, allowing them to visit their children on earth, as it were. They are released during Purattasi — hence the Mahalaya Amavasya — and return after Deepavali. It is recommended that they are sent off with ulka dana, wherein ulka refers to a torch of fire. Over the years, the torch has been replaced by sparklers. Celebrated over three days, Lakshmi puja is the cornerstone in some regions, while some communities observe this as a new year.
King Janaka was a karma yogi. The Lord decided to test Janaka’s understanding of dharma, Velukkudi Krishnan said in a discourse. He appeared before Janaka in the guise of a Brahmin, and asked him how he was able to treat his subjects without any discrimination. Janaka replied that just as a parent treats children impartially, just as brothers do not quarrel amongst themselves, just as acharyas never differentiate between their sishyas, just as people do not discriminate among their friends, so is Janaka towards his subjects.
But some parents are partial towards some of their children. Brothers have property disputes. A friend may also have an hierarchy between his acquaintances. So how could Janaka’s words be seen as reasons for his impartiality? Janaka then pointed out that everyone, Janaka included, had the Lord as his parent. The Lord can be seen as every one of our relations. He is a brother, a mother, a friend, an acharya to us. Just as He is all of these things to us, so is He to others. Once this is understood, where is the need for differentiation? Janaka had the jnana to know this. So he was a just king. Once we realise that the Lord is everything to us and to everyone else, impartiality automatically comes to us.
Arjuna prayed that just as a father forgave a son for his mistakes, just as a loving husband forgave his wife for her mistakes, just as a person forgives his friend, so should the Lord forgive him. When Bharata requested Rama to take charge as the king of Ayodhya, he said that he was a dasa and sishya of Rama. So there were many connections between the two brothers, apart from their being siblings.
Body, mind and aatman form a great combination. For the dust-laden body, we use various cleaning ingredients to remove and keep our body hygienic, fresh and fragrant. Velukudi Sri Krishnan Swamy said in a discourse that our mind may be affected by dirt such as greed, anger, lust, confusion, jealousy and arrogance. Srimad Bhagavad Gita Chapter III sloka 40 (Indriyani Mano Buddhi:) says the senses, the mind and the intellect are the instruments of desire. Through attachment to sense objects, desire deludes the embodied soul.
Is there any cleansing agent to clean our minds? Pathanjali Maharshi says in the Yogasastra that there are four cleansing agents available to us. They are: Maithree, Karuna, Mudhita and Upeksha. Maithree refers to friendship. We have to befriend everyone and avoid hatred and enmity. Karuna denotes compassion. If a person finds anyone in distress, he should help him spontaneously. Pure help does not anticipate reciprocity. Mudhita means to treat the pleasure and pain equally. The contact of senses with their objects gives rise to feelings of cold and heat, pleasure and pain, and they come and go. They occur due to our karma, and we have to endure them. It may not be easy. We should neither attach too much for pleasures nor detach from the cause of the pain. Upeksha refers to not going in pursuit of things. We have to leave better whatever is not required. These four will help free us from troubles and make us happy.
Today, we do not know from which direction we have to face challenges. In ancient times, this was comparatively easy — most confrontations were the handiwork of asuras, with rishis and saints at the receiving end. They would promptly beseech the Lord, who would ensure dharma was re-established. In Kali Yuga, we face various hardships and God sends spiritual leaders to this world, who guide humanity on navigating worldly perils, said Tiruvidaimarudur Brahmasri Nidhiswara Shrowthigal in a discourse.
One such mahan is Appaya Dikshitendra, whose body of spiritual work is vast, ranging from Markandeya Puranam, Srivaraha Puranam, Devi Bhagavatam, to Hari Vamsam among others. It includes the Durga Chandrakala Stuti, a total of 16 slokas, composed on Durga . He always held that no matter what travails one faces, focusing one’s mind on the Goddess is a protective armour, as it were. The Durga Channdrakala Stuti in particular is an effective prayer when one is facing severe issues, be it on the health, finance or work front. Deshakaleshu dushtéshu durga Chandra kala stuti sandhyayoranusandheyaa sarvapadvinivirittaye (whenever life becomes difficult in this world, whoever chants this, twice a day in sandhyakala, will find all threats vanishing forthwith).
Adi Sankara too has emphasised on the efficacy of praying to Ambal daily in order to receive Her blessings. In his work Prashnothra Ratna Malika a sishya asks Adi Sankara, “When we are in peril, what should we do?” Adi Sankara responds, “Bow to the two feet of Ambal and pray.” How will that help the devotee, wonders the sishya. Adi Sankara says, “Her benediction will ensure that all good men will be at hand to offer protection to the devotee; even devas will be ready to serve such a devotee.“
Sunday, November 12, 2023
Rented.
जिंदगी एक किराये का घर है,
एक न एक दिन बदलना पड़ेगा॥
मौत जब तुझको आवाज देगी ॥
घर से बाहर निलना पड़ेगा,
रूठ जाएँगी जब तुझसे खुशियाँ,
गम के साँचे मे ढलना पड़ेगा,
वक्त ऐसा भी आएगा नादान ॥
तुझको काँटोँ पर चलना पड़ेगा,
कितना माशूर हो जाएगा तू,
इतना मजबूर हो जाएगा तू,
ये जो मखमल का चोला है तेरा ॥
ये कफन मेँ बदलना पड़ेगा,
कर ले इमान से दिल की सफाई,
छोड़ दे छोड़ दे तू बुराई,
वक्त बाकी है अब भी संभल जा ॥
वरना दो ज़क मेँ जलना पड़ेगा,
ऐसी हो जाएगी तेरी हालत,
काम आएगी दौलत न ताकत,
छोड़कर अपनी उँची हवेली॥
तुझको बाहर निकलना पड़ेगा,
जलवा इ हुसन भी है और खतरा भी है ज्यदा,
जिंदगानी के ये रास्ता है हर कदम पर सम्बलना पड़ेगा,
बाप बेटे ये भाई भतीजे तेरे साथी है जीते जी के,
अपने आँगन से उठना पड़ेगा,
अपनी चौखट से टलना पड़ेगा,
जिंदगी एक किराये का घर है,
एक न एक दिन बदलना पड़ेगा......
Thursday, November 9, 2023
12 for dipavali.
Adhikarasangraham (50)
Sri dehalisa stuthi (6)
Sri Saranagati dipika (3)
Sri Saranagathi dipika (59)
Sri Hayagriva stotram (23)
Sri Dayasatakam (18)
Sri Dayasatakam (89)
Sri Yatiraja Saptatih (56)
Adhikara sangraham (37)
Adhikara sangraham (38)
Sri Accuasaam (64)
Sri Acyutasatakam (64)
Wednesday, November 8, 2023
RG In english with transalation.
1.yooyam vedishta puthraa,
Viditham vanchikeershitham,
Anugarhaaya badhram vaa,
Evam may darasam krutham
You are the sons of Pracheena barhiss,,
I know about your desire,
I am blessing all of you, and,
I have come before you to bless you.
2,Ya param ramhasa saakshaath,
Trigunaath jeeva samjnithath,
Bhagwantham Vasudevam,
Prapanna sa priyo hi may.
You who are all devotees,
Of that God who is beyond,
The three Gunas as well as the soul,
And who have surrendered to him are dear to me.
3,Swa dharma nishta, satha janmabhi poomaan,
Virinchathaamethi, thatha param hi maam,
Avyaaktham bhagavatho adha vaishnavam,
Padham yadhaaham vibudhaa kalathyaye.
Those who follow their allotted Dharma for hundred births,
Reach the Brahma loka and those who do more punyas than that,
Reach me, but the devotees of Lord Vishnu reach him directly,
After their death, but me and devas can go there ,only after appointed time.
4,Adha bhagawathaa yooyam,
Priyaastha bhagawan yadhaa,
Na madh bhagawathaanaam cha,
Preyaanunyosthi karhichith.
You who are the devotees are Lord Vishnu,
Are very dear to me as he himself is,
And to the devotees of Lord Vishnu,
No one is dear to them like me.
5.Idham viviktham japthavyam,
Pavithram mangalam param,
Nisreyaskaram chaapi,
Sruyathaam thath vadhaami vaa
I would teach all of you a prayer,
Which takes man to his divine aim-salvation,
That which is pure as well auspicious,
Should be properly pronounced.
Rudra Gita
1.Jidham tha aathma vidhdhurya,
Swasthaye swasthirasthume,
Bhavathaa radhasaa raddham,
Sarvasmma athmena nama.
Oh God , you always exist for the auspiciousness,
Of the very great people who know about the soul,
May I be auspicious, You are the one who is divinely happy,
My salutations to you who is divine and one who is the form of all.
2.Nama Pankaja Nabhaya,
Bhootha sookshmendriyaathmane,
Vasudevaya , saanthaaya,
Kootasthaya swarchishe.
Salutations to one having lotus on his belly,
Who is the lord of even minute beings and all organs,
Who is Vasudeva , who is peaceful,
Who is without emotions and self lustrous.
3.Sangarshanaaya sookshmaaya,
Duranthaayanthakaaya cha,
Namo viswa prabodhaaya,
Pradhyumnaayantharathmane.
He who is minute form , who is without end,
Who is the one who burns the universe at deluge,
I salute him who gives consciousness to universe,
And who is the god of the inner soul and knowledge
4.Namo namo anirudhaaya,
Hrishikesa indryaathmane,
Nama parama hamsaaya,
Poornaaya nibruthathmane
Salutation to god controlling mind,
Who controls the organs and spreads luster,
Salutation to the god with divine form of Sun,
Who is complete and spreads light everywhere.
5.Swargapavarga dwaraya,
Nithyam suchishadhe nama,
Namo hiranya veeryaaya,
Chathur hothraaaya thanthave.
Salutations to him who is the door,
To heaven and salvation and who is pure hearted,
Salutations toi the Valorous shining God,
Who makes fire sacrifices possible.
6.Nama oorje ishe thrayaa,
Pathaye, yajna rethase.
Trupthi dhaya cha jeevaanaam,
Nama sarva rasaathmane
Salutations to the God who is.,
Of the food to devas and Pithrus,
Salutations to God who in the form,
Juice of water satisfies all beings.
7.Sarva sathathma dehaaya,
Viseshaya sthaveeyase,
Namas trilokya paalaaya,
Saha ojo balaaya cha.
Salutations to God , who is,
The individual and worldly body of all beings,
Salutations to thE god who is in the form of three worlds,
Who is also the one who grants strength to the bodies and minds.
8.Artha lingaaya nabhase,
Namo anthar bahiraathmane,
Nama punyaya lokaaya,
Amushmai boori varchase.
Salutations to God who fills inside and outside,
Who is the one who helps to understand things,
Salutations to the God who is the Pun ya world,
And who exists with great luster.
9.Pravruthaaya , nivruthaaya,
Pithru devaaya karmane,
Namo adharma vipaakaaya,
Mruthyuve dukhadhaaya cha.
Salutations to God who is normal and spiritual action,
As well as the rituals done to Pithru deva,
Salutations to one who matures dharma,
And also causes death as well as sorrow
10.namastha aseeshaam eesaa,
Manave Kaaranathmane,
Namo Dharmaaya bruhathe,
Krishnaaya Kunta medhase,
Purushaaya puraanaayaa,
Sankhyaa yogeswaraaya
Oh God of all blessings,
Oh Manu , who was born for a cause,
Salutations to the very huge Dharma,
Oh clear thinker, Oh Krishna,
Who is the purana purusha,
Who is the chief of Sankhya yoga
11.Sakthi thraya samethaaya,
Meedushe, aham kruthathmane,
Chetha aakruthi roopaaya,
Namo Vacho vibhuthaye
Salutations to the God Rudra,
Who has three types of strength,
Who is god of egotism,
Who is God Brahma, the god of speech.
12, Darsanam Nidrikshunaam,
Dehi Bhagawatharchithaam,
Roopam priyathamam sthaanam,
Sarva dharma gunanjanam,
Oh god , show your forms to your devotees,
And also bless us who are anxious to see you,
Please show us your very dear form,
Which would make all our senses happy.
13.Snigdha pravyadghana shyamam,
Sarva soundarya sangraham,
Chaarvaayatha chathurbahum,
Sujathaa ruchirananam.
Let us see your form , which is the collection,
Of all that is pretty and which has the the water rich cloud,
Please let us see your pretty form with four long hands,
And your round attractive face
14.Padmakosa palaasaksham,
Sundarbru sunaasikam,
Sudwijam sukapolasyam,
Sama karna vibhooshanam
He has eyes like inner petals of lotus flower,
Pretty eye brows , very pretty nose ,
Pretty teeth , two pretty cheeks,
And ears to suit them all, which are ornamental to him.
15.Preethi prahasithaapaangam,
Alakair upa shobitham,
Lasad pankaja kinjalka,
Dukoolam mrushta kundalam
He has a loving looks that shower pretty smile,
Pretty hair locks which are shining like his forehead,
Pretty ear globes, silk cloths shining like lotus flower,
And we may be blessed to see your such a form.
16.Sphurath kireeda valaya-
Haara noopura mekhalaam,
Sankha chakra gadhaa padma,
Malaa mnyuthamardhimath.
Let us see your form with shining crown,Bangles
Necklaces, anklets , waist belts,
Holding conch Chakra , mace , lotus flower,
Further decorated by gems, making you very pretty.
17.Simha skandhathwisho bibhral,
Soubhaga greeva kousthubham,
Sriyaanapaayinyaakshiptha,
Nikashaasmorasollayath.
Your shoulders which resemble that of a lion,
And which shine decorated by gems, your neck,
Beautified by Kausthubha gem,
Your chest shining due to presence of Goddess Lakshmi,
May be seen by all of us.
18.pura rechaka samvighna,
Valee vathgudhalodharam,
Prathi samkamayadh viswam,
Nabhyaa vartha gabheerayaa.
You have moving pretty lips, which has,
Three lines like that of a banyan leaf,
And the belly button , which appears,
As if it is calling back the universe to it.
19.Shyama sronyadhirochishnu,
Dukhoola swarna mekhalam,
Sama chaarvamghijamghoru,
Nimna jaanu sudarshanam.
Your black form with shining yellow cloth,
Tied on the hips, golden belt, equal feet,
Calf , thigh and pressed knees,
Is extremely pretty to look at.
20.Padhaa saradh padma palaa sarochishaa,
Nakhadhyubirno antharagham vidhunwathaa,
Pradarsaya sweeyamapaastha saadhwasam,
Padhm guro margga gurusthamojushaam.
Your feet which shine like the petals of lotus,
Flower of autumn, with shine of its nails ,
Removes the sin in our mind, Oh teacher of the world,
Who shows the way to those drowned ,
In the darkness of ignorance, please ,
Show us the place that removes fear of devotees.
21,Yetharupamanudhyeyam,
Athma shudhimabheepsathaam,
Yadh bakthi yogo abhayaddha,
Swadharma anuthishtathaam.
Those who wish for a pure mind,
Should meditate on this form of God,
Following Bhakthi yoga to follow our Dharma,
We will get rid of the fear of samsara.
22.Bhavan bhakthimathaa labhyo,
Durlabha sarva dehinaam,
Swaraajya swaapyabhimatha,
Yekanthenaathma vidh gathi.
You, who is difficult to get to devotees,
A matter of search for people in heaven,
And the ultimate aim of Atma Jnanis,
Can only be attained for very great devotees.
23.Tham dhooraaradhya maaradhya,
Sathamapi duraapayaa,
Yekaantha bhakthyaako vaancheth,
Paadha moolam vinaa bahi.
It is not easy to worship you,
And if we worship you by ananyabakthi,
Which is difficult even for good people,
What will man desire except,
The protection that your feet gives.
24.Yathra nirvishta maranam,
Kuthantho naabhimanyathe,
Viswam vidhamsayan veerya-
Sourya visphurjitha broovaa
Yama who brings the destruction of the world,
By the valorous heroic movement of eye brows only,
Does not think that the devotee who is under,
Your protection , can be taken away by him.
25.Kshanardhenaapi thulaye,
Na swargam naa punarbhavam,
Bhawath sangi sangasya,
Marthyaanaam kimuthaasisha.
I feel that Heaven , salvation without rebirth,
Is a blessing equal to contact with you,
For less than half a second and what can I say,
About the other desires that man has.
26.Adhaanachangresthava keerthi theerthayo,
Anthar bahi snana vidhuthapapmanaam,
Bhootheshvanu krosa su sathva seelinaam,
Syaath sangomonugraha yesha nasthava.
Because of that let this be your blessing to us.
Let our mind get pure by bath in the flow of your fame,
Let our body get pure by the bath in Ganges flowing from your feet,
And let us get the company of pure blessed souls,
For they who are having mercy towards all beings,
Would have very pure character and a pre mind.
27.Na yasya chitham bahir artha vibhramam,
Thamo guhaayaam cha vishudha maavisath,
Yadh bhakthiyoganugraheetha manjasaa,
Munir vichashte nanu thathra they gathim.
By practicing the penance of devotion to you,
The mind is not attracted by things outside ,
And not interested in sleeping and reaches,
The pure state of wakefulness and in this ,
State of the mind, the sage gets true realization.
28.Yathretham vrujyathe viswam,
Viswasminnava bhaathiyaath,
Thath thwam Brahma param Jyothi,
AAkasamiva visthrutham.
That divine light of Brahmam,.
In which this world is realized,
And through which this world shines,
Is as broad as the sky.
29.Yo Mayeyadhampuru roopayasyajath,
Bibarthi bhooya kshapayathya vikriya,
Yadh bedha budhi sadhivathma dushthaya,
Thamathma thnthram bhagawan preethimahi
Oh God we know that you are complete, independent and devoid of Karma,
It Is Maya your power that creates , nurtures and destroys the world,
Some feel that ,This Maya has an independent stand apart from you,
This is perhaps a wrong feeling and wrong thougt.
30.Kriya kalapai midhameva yogina,
Sradhanvithaa saadhu yajanthi sidhaye,
Bhoothendriya anthakarano upalakshitham,
Vedha cha thanthre cha tha eva kovidha.
By very many rituals and prayers , Yogis,
Are singing about your this form, for achieving greatness,
When they understand that the power that makes five sense organs and elements,
Work are yourselves only, they became experts in Thanthras and Vedas.
31.Thwameka aadhya purusha, suptha sakthi,
Thaya raja sathwathamo vibhidhyathe,
Mahanaham kham marudagni vardharaa,
Surarshayo bhoothaganaa yidham yatha.
You were the preimeval power, which was sleeping,
And that woke up and exhibited itself as Rajas, Thamas and Stathya aspects,
And form that was produced greatness, pride,
Five elements ,devas , sages and beings.
32,Srushtam swasakthyedhamanu pravishta,
Chathurvidham puramathmamsakena,
Adho vidhustham purusham santha manthar-,
Bunkthehreeshikai madhu saaragham ya.
You entered yourself in the several bodies,
That was created by you by your own powers,
And this purusha, is enjoying various things, using senses,
Like a honey bee drinking the honey of flowers.
33.Sa yesha lokaan athi chanda vego,
Vikarshasi thwam khalu kaalayaana,
Bhoothaani bhoothair anumeya thathwo,
Ghanaa valeer vayurivaa vishahya.
Your presence in nature can only known by guess,
It is you who in the form of time, in a way which cannot be blocked,
Like Just like very powerful clouds by the wind,
Drives all beings to dceath by five elements.
34.Pramatha muchairithi kruthya chinthayaa,
Pravrudha lobham varshayeshu laalasam,
Thwama pramatha sahasabhi padhyase,
Kshullelihgaano ahirivagumenthaka
The people who live interested in passion and money,
And busy always not knowing “What should be done now?”
Are kept away from committing mistakes, by destroying them,
Like a hungry Snake searching for food, kills the rat.
35.Kasthwath padhaabjam vijahaathi panditho,
Yasthe avamana vya maanakethana,
Visankhayaa asmad gururachathi sma yadh,
Vinopapatheem manava schathudasa
Even the Divine guru Brahma worships you getting,
Doubt about his own truth and similarly the fourteen Manus,
Are worshipping you with complete faith and when things are like this,
Which intelligent person , who knows that life spent without worshipping you ,
Is a waste, would neglect to worship your lotus like feet?
36.Adha thwamasi no Brahman,
Parmaathman vipaschithaam,
Viswam rudha bhayadwastham,
Akoothaschid bhayaa gathi.
And So God who is Brahman and Paramathma,
We who know that the world is in the grip,
Of fear of time, are surrendering to you,
Who is not affected by any fear whatsoever.
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