O Bestower of Boons! I consider those devotees of Thine most fortunate, who always chant Thy sacred names, and so revel in the ocean of Bliss. Contemplating on Thy divine form they are engaged in narrating Thy divine stories. Moving about freely, they are immersed in the joy of Thy thoughts. They, indeed, have fulfilled all their desires in life.
Meaning in Tamil
உன்திருநாமங்களைமீண்டும்மீண்டும்உரைவோர்
மூழ்கித்திளைப்பர்பேரானந்தக்கடலினிலே, வரதனே!
உன்வடிவம்உள்நிறுத்திஉரைத்திடுவரே,
உன் மகிமைமிகு திருவிளையாடல்களை, உலகோனே!
கட்டின்றி நகரும் அப்பக்தர்குழாம் எந்நேரமும்,
மட்டின்றி திளைத்தனரே உன் பேரின்பக் கடலிலே, கண்ணா!
கடந்தனரே வாழ்வதனின் தம் ஆசைக் கடல் அனைத்துமே
கண்டனரே தமை உலகில் புண்ணியரென, குருவாயூரப்பனே! 3.1
Adi Sankaracharya’s Sivananda Lahari and Dakshinamurthy Stothram – All the Sanskrit Verses with Transliteration, translation and meaning in English and Tamil is available at Amzon Kindle and will be available at
speciallydiscounted price of 0.99 USD (From USD 2.99) each
from Jan 10th to Jan 16 for Mahara Sankaranthi & Pongal.
The greatness of The Supreme Reality-The Brahma Tatwa is of the nature of the Pure Consciousness, is without parallel or comparison, is totally free of time and space limitations, and is always free of Maya. This was brought out in Daskam 1. That Brahma Tatwa which is not easy to grasp in the beginning, but the realisation of which, is the highest purusharth (i.e. liberation), that very Reality shines right in front in concrete form in the Guruvaayur temple as Lord Krishna. Through this first Daskam, the transcendent and immanent (Nirguna and Saguna) nature of the Brahman is brought out.
The reality of the Brahman is not a question to be solved by dialectic which the vast majority of the human race will be unable to understand. Dialectic in itself and without reference to personal experience cannot give us conviction. Only spiritual experiences can provide us with proof. Narayana Bhattathri has brought out his spiritual experience at the Guruvayur Temple for the benefit of ordinary humans like us. In Dasakam 2, the sweetness of the form and the devotion to that form was brought out clearly.
Now in Daskam 3, Bhattathri brings out his personal health issues and earnestly appeals to the Lord to help him. In that process he amplifies the various aspects of Bhakti and the significant gains that devotees acquire through Bhakti Marga.
We will commence our study of the Slokas. Each Sloka will be covered in a blog.
The first Sloka of Dasakam 3 will appear on the Vaikunta Ekadasi day of 13th January 2022.
The subsequent blogs will appear on every Ekadasi day at 0400 Hrs (IST) and will contain a link to the Chanting Audio .
Each blog will cover the Sloka, transliterations in English and Tamil and the meaning of the Sloka in English and Tamil.
An important message here: Except for the translation in Tamil which is an expression of my limited understanding of the Sloka, everything else is what is available in the public domain.
Having brought out the distinct advantages of Bhakti Yoga in the previous Slokas, Bhattathri concludes this Dasakam with a fervent prayer to Lord Guruvayurappan in Sloka 10.
O all pervading Lord! Devotion to Thee is easily attainable just by submerging oneself in the nectarine flood of Thy stories. This can be done without much effort and it instantly leads to pure Knowledge – Bliss. O Lord of Guruvaayur! May I soon experience that state of melting of the heart in intense love for Thy lotus feet.
Meaning of the Sanskrit Words
त्वद्भक्तिः तु = त्वत्-भक्तिः तु = devotion to Thee, indeed
कथारसामृतझरीनिर्मज्जनेन = कथायाः + रसः + अमृतम् + झरी = कथारस-अमृतझरी = in the flow of nectar showering from Thy stories
निमज्जनम् = by submerging in its bliss =
स्वयम् सिद्ध्यन्ती = is self attainable, directly
विमलप्रबोधपदवीम् = विमल-प्रबोध-पदवीम् = the state of pure knowledge and enlightenment
अक्लेशतः = (नक्लेशः = अक्लेशः) = without any effort
तन्वती = bestows (because it gives)
सद्यः सिद्धिकरी = instant achievement
जयति = (and) is superior (to the other two paths)
अयि विभो = O Thou Universal Lord!
सा एव अस्तु मे = may I have that (Bhakti)
त्वत्पदप्रेमप्रौढिरसार्द्रता = त्वत्-पद-प्रेम-प्रौढि-रस-आर्द्रता = the state of melting of the heart from the bliss of intense love for Thy feet
There are six important Slokas (Slokas 9-14) of Isavasya Upanishad that clearly bring out the limitations of following the paths of Karma, Upasana and Gnana in isolation, in our spiritual journey. A seamless integrated approach is what is recommended for ordinary mortals like us in our journey. I get a feeling that Bhattathri echoes this philosophy in Sloka 9. Let us study this Sloka.
O Lord! Some people follow the path of Karma Yoga,and perform the various disciplines for long and attain mental purity. This only entitles them to become fit for the practice of Gyaana or Bhakti yoga. Some others strive hard pondering over the attributeless Supreme Brahman, based on logic and reason. They, without melting their hearts in love for Thee, take a long time to reach their goal of perfection.
Meaning of the Sanskrit Words
अत्यायासकराणि = अति-आयास-कराणि = great + effort + to be done = demanding great effort –
कर्मपटलानि = कर्मणाम् पटलम् कर्मपटलम् = Karma + portion/piece/section/chapter = the disciplines of Karma (yoga) = கர்மயோக
आचर्य = to be approached = by performing = புரிந்து
निर्यन्मलाः = निर्यन्तः + मलाः = set free + impurity = become purified (in mind) = மலமகற்றி
बोधे = awakening/knowledge = (required) for following the path of Gyaana (yoga) = ஞானோதயம்
भक्तिपथे अथवा अपि = भक्ते: + पथम् + अथवा + अपि = devotee + path + rather/and + also = and also for the path of Bhakti (yoga) = பக்தி மாரக்கமதிலும்
उचितताम् आयान्ति = उचितताम् + आयान्ति = fitness + gain = (one) gains fitness – தகுதி பெற்று
किम् तावता = किं + तावता = why + to that extent = what is the use (after spending so much effort) = இத்துனை முயற்சியின் பலன் என்ன
क्लिष्ट्वा तर्कपथे = क्लिष्ट्वा तर्कपथे = क्लिष्ट्वा + (तर्कस्य पथम् ) तर्कपथम् = distress/strain + logical reasoning + path = of straining in the path of logical reasoning (Gyaana yoga) = மிகை முயல் தருக்க விளை ஞான யோகம்
परम् तव वपुः ब्रह्माख्यम् = परं + तव + वपु: + ब्रह्म + आख्यम्- = Supreme + You + body + Brahman + name/known = (because) Thy unmanifested aspect known as Supreme Brahman = பிரமனெனும் பரம் பொருள்
अन्ये पुनः = others, however மற்றோர் எனினும்
चित्तार्द्रत्वम् ऋते = चित्त + आर्द्रत्वम् + ऋते = mind/heart + wet/moist/ + without = without melting of the heart (in love) – உளம் உருகி
विचिन्त्य = pondering over (trying to fathom)= தீர எண்ணி
என்ற திருஞானசம்பந்தரின் திருப்பதிகம் என் நினைவிற்கு வருகிறது.
Meaning of the Sanskrit Words
निष्कामम् – desire less, without self desire
नियतस्वधर्मचरणम् – नियतः + स्वधर्मः (स्वस्य ध) + चरणम् = assigned/laid down + one’s own duty + practice/follow = performance of one’s duties
यत् कर्मयोगाभिधम् = यत् + कर्मयोगः + इति + अभिधम् = that + karma yoga + which is + named = that which is called Karma yoga – கர்மயோகம்
तत् दूरेत्यफलम् = तत् + दूरात्एत्यम् + फलं = that + distant + fruitful = that becomes fruitful only in a distant future
यत् औपनिषदज्ञानोपलभ्यम् पुनः = यत् + औपनिषदः + उपलभ्यम् + ज्ञानं + पुनः = (Note – औपनिषदोपलभ्यं च तत् ज्ञानं च = औपनिषदज्ञानोपलभ्यम्) = that which + the fruit of the Upanishad which is Brahman + knowledge + again = (again) that which consists in attaining knowledge of Brahman as described in the Upanishads
तत् तु अव्यक्ततया = तत् + तु + न व्यक्तता = अव्यक्त = that + indeed + not evolved = तत्-तु-अव्यक्ततया = that indeed being abstract
सुदुर्गमतरम् चित्तस्य = सुदुर्गमतरम् + चित्तस्य = very difficult to cross + for the mind = is very difficult for the mind to pursue
तस्मात् विभो = hence, O All pervading Lord
त्वत्प्रेमात्मकभक्तिः एव = त्वत्प्रेम (त्वयि प्रेम ) + आत्मा + भक्तिः + एव = Love for you + soul + devotion + only = the Bhakti yoga which consists only in love for Thee
நிலையறிந்து மோனஆசானின் அருளுடனே நாலிரு சித்தி பெற்று
பிறவிப் பெருங்கடல் தாண்டி ஈடேறி வீடுபேறு பெற்றிடலாம்
Meaning in English:
Since the Divine Essence in all is made clear in this hymn, hence by listening to it, contemplating on its meaning, meditating on it, and glorifying it, one becomes endowed with the greatness of the knowledge of the Divine Essence ( present in all ); perhaps the Divine Essence by Itself will awaken within him after that again, the eightfold manifestations of Divine powers (Siddhis) unimpeded.
Understanding the Sloka:
Extracted from Swami Paramarthananda’s lectures
iti idam sarvātvamiti spūṭikritam. – In this manner, in nine verses, the sarvātva bhāva which is the essence of all the Upanishads has been taught by me. Adi Śankarācārya says in this manner, in 9 verses, I have taught or condensed the essence of all the upanishads; the essence of prastāna trayam I have given and What is the essence? sarvātmatvam. And what do you mean by sarvātmatvam, sarvam ātma eva. Everything in the creation is ātma alone; other than ātma there is nothing. The so-called anātma is also mithya, which has the content of ātma alone; Just as the so-called ornaments also are not separate substances, they are also nothing but gold with different names. Similarly, the so-called anātma prapancha also is also ātma only, with a different name; Names are different, but the substance is only ātma. And this is called sarvātmatvam, sarvam ātma iti bhavaha, sarvātmatvam. If you want to put in our own language, जीवात्म परमात्म ऐक्र्म् jīvātma paramātma aikyam,; we can also say brahma satya jagat mityā, jīvo brahmaiva na parāḥ. This vedantic essence has been taught by me; Śankarā says:
Where did I teach it? अमुक्षष्मन् स्तवे amuṣmin stave, in this sthoram called dakṣiṇāmūrti Sthothram; here he did not use the word ashtake; because two more added, therefore no more Ashtakam, instead of using the word ashtakam, he uses the word sthavam; Sthavam is the same as sthoram; sthoram means a hymn or praise of the Lord.
In this dakṣiṇāmūrti sthoram, that has been taught and therefore, study of dakṣiṇāmūrti sthoram is equal to the study of the प्रस्तान त्रर्म् prastāna trayam; because the content of dakṣiṇāmūrti sthothram is the same as the content of the prastāna trayam; means upanishads, geetha and brahma sutram. In all the upanishads, Geetha and brahma sutra, whatever has been taught; that is given in capsule form
“Thena”, therefore since dakṣiṇāmūrti sthoram is equal to प्रस्तान त्रर्म् prastāna trayam; अस्र् श्रवणा asya śravaṇā, a person, a seeker of moksha, should do the śravaṇam of this work. (Systematic and consistent study of this work for a length of time under the guidance of a competent teacher). So śrava ṇat; and not only śravaṇam, tat artha mananāt, one should also do the mananam, to find out whether there are any doubts in accepting this teaching. And what is this teaching? There is nothing other than me; the ātma; सवात्य मत्वम sarvātmatvam that means, I alone am in the form of everything; I am all.
And then dhyānāt; and later this has to be assimilated, so that it becomes my second nature; So śravaṇa manana nididhyāsana sādanāni. And then सङ्कीतयनात् saṅkīrtanāt. The word saṅkīrtanāt is given two meanings; for those people who are not fit for śravaṇa manana nididhyāsanam; because they do not have साधना चतुष्टर् संपवत्त sādhanā catuṣṭaya saṃpatti and therefore everything goes above their head, for those unprepared people; the word संकीतयनम saṃkīrtanam means by mere पारार्णम् pārāyaṇam itself they will gradually grow. They need not know the meaning. Let them daily chant this dakṣiṇāmūrti sthothram; that itself will give them sadhana catuṣṭaya saṃpatti; later opportunity for śravaṇam, manana nididhyāsanam. This sthotra will make you climb all those steps. Therefore even pārāyaṇam is a form of sādhana.
On the other hand, if a person is a qualified person and therefore, he has gone through śravaṇa manana nididhyāsanam; for those people, what is the next sādhana? If you call it sādhana, saṃkīrtanam, means after I assimilate this wisdom, I communicate this to others. Communication or sharing is another form of nididhyāsanam. It is a very beautiful form of nididhyāsanam.
And thus by following all these sādhanas, he will get the result; What is the result; सवात्य मत्वमहाववभूशत स्र्ात ् sarvātmatvamahāvibhūti syāt, he will attain the greatest glory, called sarvātmatvam, sarvātmatvam means the wisdom that I am everything. There is no second thing to frighten me; to harass; to torture me; to hurt me, to limit me, to isolate me, there is no second thing at all; this wisdom and this non-dual status is called sarvātmatvam, which is mahāvibhūti, which is the greatest glory called kaivalyam; Non-dual state.
And not only that. Look at the fourth line, aṣṭadāpariṇadam aiśvaryam ca; aṣṭadāpariṇadam aiśvaryam means aṣṭamūrti dakṣiṇāmūrti aikyam. aṣṭadāpariṇadam means eight-fold; ऐश्वर्मय् aiśvaryam is ईश्वरत्वम् īśvaratvam, which means the dakṣiṇāmūrti भावः bhāvaḥ. So, I will attain this status of ashta Moorthy dakṣiṇāmūrti . That means vishvaroopa dakṣiṇāmūrti aikyam;
This equanity is called svamitvam. And this mokṣaḥ is also svastāha, it has come from outside, it is only discovery of the very nature. svastāha means natural freedom; he claims. This is called jīvanmukti which will lead to videhamukti; which is the फलम् phalam.
We saw in the introductory blog, a broad perspective about Visvarupa of Brahman. For liberation and eternal Bliss, we need to understand formless Brahman. If we have to have a smooth process of switching over from a Brahman with a form to the formless Brahman, it is essential that we need to expand our vision and horizon and identify ourselves with everything that exists as the Ultimate Reality.
இதனையே பாரதியார் எளிய தமிழில்
காக்கை குருவி எங்கள் ஜாதி-நீள் கடலும் மலையும் எங்கள் கூட்டம்; நோக்குந் திசையெலாம் நாமன்றி வேறில்லை; நோக்க நோக்கக் களியாட்டம்.
என உரைத்தார்.
In this Sloka, Adi Sankaracharya picks up 8 representative samples from the 36 tattvas (principles) of Brahman and presents an integrated form of Lord Siva.
He picks up 7 principles from the “jagat” which are conditioned experience of us from the total cosmic existence and our consciousness (jiva), the conditioner as the eight representative samples given below schematically.
Earth, Water, Fire, Air, Space, Sun, Moon and Jiva, are verily His (i.e., Ātman’s) eight manifestations shining within the moving and the non-moving forms. Apart from Him (i.e., Ātman) there cannot Exist anything; The Yogis who reflect (i.e., Meditate) within discover Him as the essence from which everything originates; discover Him as existing beyond everything as the Eternal Essence. Salutations to Him, the personification of our Inner Guru who awakens this knowledge through His profound silence. Salutation to Sri Dakṣiṇāmurty.
Understanding the Sloka
Now look at the verse. The aṣṭamūrtis are enumerated in the first line as under:
first. bhūambāsi; भूः bhūḥ plus ambāmsi, bhūḥ means earth, ambāmsi means water; अनलः analaḥ means fire; अशनलः anilaḥ means air; अम्भरं ambharaṃ means space. Up to this is five elements; bhutani.
Then अहनायतः aharnātaḥ means the Lord of the day; अहहः ahahaḥ means day, नातः nātaḥ means the Lord; who is the Lord of the day: who is responsible for the day to be the day. Sun rise alone brings the day, the Sun set takes away the day, therefore sun alone presides over the day, therefore it is अहनायतः aharnātaḥ; therefore aharnātaḥ means suryaha;
Then himānśu; himā means cool; aṃśuhuḥ, means rays; beams of light, aṃśuhuḥ; himasu means cool rayed one; And what is that which has got cool rays? Moon; and therefore, himāṃśuhuḥ means chandra; and suryaha and chandraha stands for the entire boudika prapancha; आभाति (Aabhaati) = Shining, Blazing; so with this seven acetanā factors are over.
Now comes 8th chetanā factor. What is that? पुमान् pumān. pumān represents all the जीवः jīvaḥrasis from the minutest micro oganisms to the biggest brahmaji, all of them, by पुमान् जीवः, चेतन जीवः इशत pumān jīvaḥ, cetana jīvaḥ iti;
In this way, चराचरात्मकशमदं मूत्र्ष्टय कम् carācarātmakamidaṃ mūrtyaṣṭakam, these 8-fold factors, mūrtyaṣṭakam or the 8-fold facet consists of carācarātmakamidaṃ; includes both the चर प्रपन्ज cara prapanja; cara means the moving chetana as well as achara prapancha; the non-moving achetanām. mūrtyaṣṭakam; chetanaachetanātmakam mūrtyaṣṭakam; this whole cosmos; which is the śarīram, the very body of dakṣiṇāmūrti ; it is not one body sitting under a banyan tree; that dakṣiṇāmūrti is for worshipping or is an avatāraḥ; but the real dakṣiṇāmūrti has the whole carācarātmakamidaṃ prapancha, as the very mūrti, mūrti means very body. And that is why we name viśvarupaḥ. viśvarupaḥ in that expression; the word rupaḥ means śarīram; iśvarupaḥ means how to understand: viśvam śarīram yasya yasya saha, the Lord whose body is the whole universe. Since the whole universe is the body of the Lord, wherever I am turning, I am seeing the Lord alone; you will find the description of the viśvarupaḥ is the same for all deities; Ekaroopa description will vary from deity to deity. viśvarupaḥ description will not have any variation; and therefore, mūrtiaṣṭakam yasya; yasya means viśvarupaḥ dakṣiṇāmūrti; this is the eight-fold form of viśvarupaḥ dakṣiṇāmūrti .
And not only that; parasmat vibhoho, anyathat chinchana naasthi; There is nothing else in the creation; other than, or away from this viśvarupaḥ dakṣiṇāmūrti; परस्माहिभो parasmādvibho means viśvarupaḥ dakṣiṇāmūrti. So parām means absolutely, vibhuhu means all pervading; parasmādvibho means other than or different from the absolutely all-pervading dakṣiṇāmūrti, kiñcana na asti; there is nothing;
You take your own body; body part will become the achetana part of the dakṣiṇāmūrti. Therefore you do not exist, away from the dakṣiṇāmūrti and therefore you cannot say, God and world; that is a delusion; so therefore there is no question of God and world; mistaken-God is world; rightly taken world is none other than God; or what is world for the deluded person is the Lord for the wise person; What is world for the deluded person is the Lord for this wise person And therefore he says vimṛśatāṃ; vimṛśatāṃ means for the thinking people, for the refined people, for the scripturally educated people; For the wise people. For the wise people; there is no world other than dakṣiṇāmūrti ;
Tasmai Sri gurumoorthaye, dakṣiṇāmūrthaye; to that dakṣiṇāmūrti, who happens to be my guru also; I offer my namaskarams.
விஸ்வநாதனாகவும் விஸ்வாதீதனாகவும் இருப்பதுடன் உலகுயிர்கள் இயங்குதற்பொருட்டுச் சிவன் விஸ்வாந்தர்யாமியாகவும் உள்ளான். அந்நிலையைச் சித்தாந்த நூல்கள் அட்ட மூர்த்தம் என்று குறிப்பிடுகின்றன. ஐம்பெரும் பூதங்களான நிலம் நீர் நெருப்பு வளி ஆகாயம் என்பனவும் ஞாயிறு திங்கள் எனும் சுடர் இரண்டும் ஆன்மாவும் எனும் எட்டுமட்ட மூர்த்தமாம். இவற்றுள் முதலேழும் அசேதனம் (அறிவற்ற பொருள்); ஆன்மா ஒன்று சேதனம் (அறிவுடைப்பொருள்) இந்த எட்டினையும் இறைவன் தனது திருமேனியாகக் கொண்டு இயங்குகின்றான். இதனை,
“இருநிலனாய்த் தீயாகி நீருமாகி,
இயமனனாய் எறியுங் காற்று மாகி,
அருநிலைய திங்களாய் ஞாயி றாகி
ஆகாச மாயட்ட மூர்த்தியாகி ….
நிமிர்புன்சடையடிகள் நின்றவாறே”
அப்பர்
என்னும் அப்பர் பெருமானின் நின்றதிருத்தாண்டகமும்,
நிலம்நீர் நெருப்புயிர்
நீள்விசும்பு நிலாப்பகலோன்
புலனாய மைந்தனோ
டெண்வகையாய்ப் புணர்ந்து நின்றான்
உலகே ழெனத்திசை
பத்தெனத்தான் ஒருவனுமே
பலவாகி நின்றவா
தோணோக்கம் ஆடாமோ
திருவாசகம்
இறைவன் ஒருவனே, நிலமும், நீரும் தீயும், வாயுவும், பெரிய ஆகாயமும், சந்திரனும் சூரியனும், அறிவுருவாய ஆன்மாவும் என்னும் எட்டு வகைப் பொருள்களாய் அவற்றோடு கலந்து இருப்பவனாய் ஏழுலகங்களும் திக்குகள் பத்தும் ஆகப் பல பொருள்களாக நின்ற வகையைப் பாடி நாம் தோணோக்கம் ஆடுவோம் எனத் திருவாசகம் திருத்தோணோக்கம் (5) கூறின. சிவன் கலப்பினால் அவ்வப் பொருளாக இருத்தலை ஸ்ரீருத்திரமும் கூறிற்று. பொருள்களுடன் கலந்து ஒன்றி நின்று உயிர்களுக்கு உபகரித்தலை விவேக அறிவுடையவர் எவரும் அறிந்துய்யச் சிவம் இவ்வாறு அட்ட மூர்த்தமாக விளங்குகின்றது.
I found some interesting pictorials for this (courtesy: bhagvadgitausa.com).
Adi Sankara thus brings out clearly that our journey is to realise that all pervasive non-dual pure consciousness called Isvara.
Lord Krishna’s beauty is beyond the imagination, infact all beauty arises from him only. As his name Krishna means ‘all attractive’ – means his beauty enchants everyone. In front of the beauty of Krishna everything fades and pales . Even the beauty we find in the world is only a spark of the transcendental captivating beauty of Lord Krishna , then how beautiful He, the source of all beauty will be . No wonder, the devotees who visit Guruvayur and see Him are in a state of Bliss and experience horripilation, says Bhattathri in this Sloka.
O Lord! Thy captivating form which continuously showers pure nectar, which is itself the Supreme Bliss-Consciousness holds the minds of those who hear Thy glories. Their minds are immediately stimulated and filled with joy. They experience horripilation all over their body and are bathed in the cool tears produced from ecstasy of joy.
Prabhu's Ponder 