Celestial Wedding – Meenakshi Pancharathnam – அங்கயற்கண்ணி ஐம்பொன் பாமாலை – ஆதி சங்கரர் அருளியது.

The Celestial Wedding of Goddess Meenakshi (Meenakshi Thirukalyanam) is on April 14 Thursday, today.

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Video Link

Here is ஆதி சங்கரர் அருளிய அங்கயற்கண்ணி ஐம்பொன் பாமாலை Meenakshi Pancharathnam. இறையருள் பெருக. இனிதே வாழ்க.


Background Information on the Celestial Wedding

The festival of Meenakshi Thirukalyanam celebrates the divine wedding of Meenakshi Amman with Lord Shiva. This grand celebration is held in Madurai, the cultural capital of Tamil Nadu and is one of the biggest events here.

This annual event takes place in the famous ‘Meenakshi Amman Temple’ at Madurai and devotees from all corners of the world come to witness this magnificent event. A part of the renowned Chithirai festival, Meenakshi Thirukalyanam is held on the 10th day. On this auspicious day thousands of devotees from Madurai and adjoining areas come to the ‘Sri Meenakshi Sundareswarar Temple’ to observe the celestial wedding of Lord Sundareswarar (Lord Shiva) and Meenakshi (Goddess Parvati). Devotees throng the temples in large numbers to seek the divine blessings from their lords.

Legend has it that the emperor Kulasekhara Pandyan was the founder of the ancient city of Madurai. He was succeeded by Malayadwaja Pandyan. Malayadwaja Pandyan and his consort Kanchanamala who did not have any children of their own, worshipped with the desire of obtaining progeny. During the course of their ceremonial prayer, a baby girl appeared in the sacrificial altar miraculously.

The Royal couple brought up this child as their own and named her Tataatakai. An odd feature about the baby was that it had three breasts instead of two, and that a divine prophecy decreed that the third one would miraculously disappear, at the princess’s sight of her consort to be.

Tataatakai grew up to be a valorous queen; she was also known as Meenakshi, the one endowed with fish like eyes. Tataatakai embarked upon a DigVijaya or a tour of victory, across the length and breadth of the Indian subcontinent. In the course of her travels she came to Mount Kailash where she encountered Shiva; upon standing in front of Shiva her third breast disappeared and a valorous warrior princess transformed into a blushing bride.

Lord Siva directed Meenakshi to return to Madurai and promised her that he would join her in eight days as her groom. Accordingly Meenakshi returned to Madurai, and at the appointed time, the divine wedding was celebrated with pomp and splendour. Maha Vishnu, believed to be the brother of Meenakshi is said to have given the bride away.

The legend of Meenakshi Kalyanam brings together four of the six main streams in popular Hinduismi.e. the Saiva, Shakta, Vaishnava and Skanda faiths – and this grand culmination of faiths is still celebrated in great splendour today, in an enactment of Meenakshi Kalyanam each year, when images of Skanda and Vishnu are brought to the Madurai Meenakshi temple from Tirupparankundram nearby. Also of significance is the grand procession of Kallazhagar towards Madurai from the Alagar Koyil temple in the outskirts of the city.

How fortunate I am to attempt to translate the Meenakshi Pancharathnamala, a garland of 5 exotic flowers filled to the brim with bhakti by Adi Sankara. Indeed I am very lucky.

Meenakshi Pancharathnam – Sloka 5

Audio Link


Sanskrit Verse

नानायोगिमुनीन्द्रहृत्सुवसतिं नानार्थसिद्धिप्रदां

नानापुष्पविराजिताङ्घ्रियुगलां नारायणेनार्चिताम्

नादब्रह्ममयीं परात्परतरां नानार्थतत्त्वात्मिकां

मीनाक्षीं प्रणतोऽस्मि सन्ततमहं कारुण्यवारांनिधिम् ॥५॥

Meaning in Tamil

பெருமுனிஞானியர் உளமுறைவோளே

பொருளுடன் சித்திபல அளிப்போளே

பொலிவுடன் மலரணி பாதமுடையோளே

பெருமாளும் போற்றிடும் அன்னையே

ஓமெனும் நாதப்ரம்ம வடிவாய் உயர்இருப்பின் உயர்வே

உளகுயிருள் நீக்கமற நிறை மெய்ப்பொருளே

அங்கயற்கண்ணியே, கருணைக்கடலே, யான்

அனுதினமும் உனை அடிபணிவேன் அன்னையே ! 5

சிறந்த யோகிகள், முனிவர்கள் போன்றவர்களின் இதயத்தில் என்றும் வசிப்பவளும், வேண்டும் அனைத்துப் பொருட்களையும் தருபவளும், எல்லாவிதமான பூக்களாலும் அழகு பெற்ற திருவடிகளை உடையவளும், நாராயணனாலும் அருச்சிக்கப்பட்டவளும், நாதபிரம்ம உருவானவளும், உயர்ந்ததிலும் உயர்வானவளும், அனைத்துப் பொருட்களிலும் உள்நின்று இயக்குபவளும், கருணைக்கடல் ஆனவளும், பெரும் செல்வம் ஆனவளும் ஆன மீனாட்சியை அடியேன் எப்பொழுதும் வணங்குகிறேன்.

Meaning in English

5.1: Residing within the hearts of various great Yogis and Munis, She bestows various Siddhis (spiritual accomplishments),

5.2: Her Lotus Feet adorned with various Flowers (of Devotion of Devotees) is adored by Narayana Himself (Who is fond of Pure Devotion),

5.3: She is the embodiment of Nada Brahman, beyond all Existences, pervading everything as their innermost Soul (i.e. innermost Essence),

5.4: (Meditating on Her within the heart) I Bow down again and again to Devi Meenakshi, Who is an Ocean of Compassion.

English Transliteration

Naanaa-Yogi-Munii-[I]ndra-Hrtsu-Vasatim Naanaa-[A]rtha-Siddhi-Pradaam

Naanaa-Pusspa-Viraajita-Angghri-Yugalaam Naaraayannena-Arcitaam |

Naadabrahmamayiim Paraatpara-Taraam Naanaa-[A]rtha-Tattva-Atmikaam |

Miinaakssiim Prannato-[A]smi Santatam-Aham Kaarunnya-Vaaraam-Nidhim ||5||

Transliteration in Tamil

நானாயோகி³முனீந்த்³ரஹ்ருʼந்நிவஸதீம் நானார்த²ஸித்³தி⁴ப்ரதா³ம்

நானாபுஷ்பவிராஜிதாங்க்⁴ரியுக³ளாம் நாராயணேனார்சிதாம் ।

நாத³ப்³ரஹ்மமயீம் பராத்பரதராம் நானார்த²தத்வாத்மிகாம்

மீனாக்ஷீம் ப்ரணதோ³ஸ்மி ஸந்ததமஹம் காருண்யவாராம்நிதி⁴ம் ॥

Meaning of the Sanskrit Words (Meanings from greenmesg.org)

नानायोगिमुनीन्द्रहृत्सुवसतिं (Naanaa-Yogi-Munii-Indra-Hrtsu-Vasatim): Who resides within the Heart of the great Yogis and Munis [Sages]

नाना (Naanaa) = Various

योगि (Yogi) = Yogi

मुनी (Munii) = Muni, Sage

इन्द्र (Indra) = Best, Most Excellent

हृद् (Hrd) = Heart

वस (Vasa) = Abiding

नानार्थसिद्धिप्रदां (Naanaa-Artha-Siddhi-Pradaam): Who bestows various Siddhis [supernatural powers]

नाना (Naanaa) = Various

अर्थ (Artha) = Thing, Object

सिद्धि (Siddhi) = Siddhi, special powers

प्रद (Prada) = Giving

नानापुष्पविराजिताङ्घ्रियुगलां (Naanaa-Pusspa-Viraajita-Angghri-Yugalaam): Whose pair of Feet is adorned with various Flowers

नाना (Naanaa) = Various

पुष्प (Pusspa) = Flower

विराजित (Viraajita) = Eminent, Illustrious, Splendid

अङ्घ्रि (Angghri) = Foot

युगल (Yugala) = Pair

नारायणेनार्चिताम् (Naaraayannena-Arcitaam): Who is adored by Lord Narayana

नारायण (Naaraayanna) = Sri Narayana

अर्चित (Arcita) = Honoured, Worshipped

नादब्रह्ममयीं (Naadabrahmamayiim): Who is the embodiment of Nada Brahma

परात्परतरां (Paraatpara-Taraam): Who is beyond all Existences

परात्पर (Paraatpara) = Superior to the best

तर (Tara) = Supreme, Beyond

नानार्थतत्त्वात्मिकां (Naanaa-Artha-Tattva-Atmikaam): Who pervades everything as their innermost Soul [i.e. innermost Essence]

नाना (Naanaa) = Various

अर्थ (Artha) = Thing

तत्त्व (Tattva) = Real Essence

आत्मन् (Aatman) = Soul, Principle of Life

Meenakshi Pancharathnam – Sloka 4

Audio Link


Sanskrit Verse

श्रीमत्सुन्दरनायिकां भयहरां ज्ञानप्रदां निर्मलां

श्यामाभां कमलासनार्चितपदां नारायणस्यानुजाम्

वीणावेणुमृदङ्गवाद्यरसिकां नानाविधामम्बिकां

मीनाक्षीं प्रणतोऽस्मि सन्ततमहं कारुण्यवारांनिधिम् ॥४॥

Meaning in Tamil

சுந்தரரின் எழில் நாயகியே அச்சம் அகற்றுபவளே

அறிவு புகட்டுவளே தூயவளே

கருநீல மிளிர் வடிவே உனைக் கமல அலரவன் துதித்தானே

கள்ளழகனின் இளைய சோதரியே

குழல் யாழ் மத்தள இசை ரசிகையே

உலகுறை உயிரினங்களின் அன்னையே

அங்கயற்கண்ணியே, கருணைக்கடலே, யான்

அனுதினமும் உனை அடிபணிவேன் அன்னையே ! 4

சுந்தரேசருடைய நாயகியும், அடியவர்களுடைய பயத்தை நீக்குபவளும், அடியவர்களுக்கு பேரறிவை (ஞானத்தை) நல்குபவளும், குறையொன்றும் இல்லாதவளும், கருநீல நிறம் கொண்டவளும், தாமரையில் அமர்ந்திருக்கும் பிரம்மனால் அருச்சிக்கப்பட்ட திருவடிகளை உடையவளும், நாராயணனுடைய தங்கையும், யாழ், குழல், மிருதங்கம் முதலியவற்றின் இசையை இரசிப்பவளும், பல்விதமான உயிர்களுக்கு அன்னையும, கருணைக்கடல் ஆனவளும, பெரும் செல்வம் ஆனவளும் ஆன மீனாட்சியை அடியேன் எப்பொழுதும் வணங்குகிறேன்.

Meaning in English

4.1: (Even though Her infinite Creations and Transformations brings Fear) Seeing Her as the Beautiful Presiding Deity (as the Source of everything), takes away Fear, bestows Knowledge, and makes us Pure,

4.2: (Taking meditative delight in) Her Dark Form, (visualizing) Her Feet being worshipped by the one seated on Lotus (i.e. Brahmadeva), (I worship Her), Who is the younger sister of Sri Narayana,

4.3: She takes delight in various musical instruments like Veena, Venu (Flute) and Mridanga; and assuming various Forms as Mother (She plays Her play of Creations),

4.4: (Seeing Her as the Source behind all) I Bow down again and again to Devi Meenakshi, Who is an Ocean of Compassion.

English Transliteration

Shriimat-Sundara-Naayikaam Bhaya-Haraam Jnyaana-Pradaam Nirmalaam

Shyaama-[A]abhaam Kamala-[A]asana-Arcita-Padaam Naaraayannasya-Anujaam |

Viinnaa-Vennu-Mrdangga-Vaadya-Rasikaam Naanaa-Vidhaam-Ambikaam |

Miinaakssiim Prannato-[A]smi Santatam-Aham Kaarunnya-Vaaraam-Nidhim ||4||

Transliteration in Tamil

ஶ்ரீமத்ஸுந்த³ரநாயிகாம் ப⁴யஹராம் ஜ்ஞானப்ரதா³ம் நிர்மலாம்

ஶ்யாமாபா⁴ம் கமலாஸனார்சிதபதா³ம் நாராயணஸ்யாநுஜாம் ।

வீணாவேணும்ருʼத³ங்க³வாத்³யரஸிகாம் நானாவிதா⁴டம்பி³காம் மீனாக்ஷீம் ப்ரணதோ³ஸ்மி ஸந்ததமஹம் காருண்யவாராம்நிதி⁴ம் ॥ 4 ॥

Meaning of the Sanskrit Words (Meanings from greenmesg.org)

श्रीमत्सुन्दरनायिकां (Shriimat-Sundara-Naayikaam): Who is the beautiful Presiding Goddess

श्रीमत् (Shriimat) = Possessed of Fortune, Auspicious

सुन्दर (Sundara) = Beautiful

नायिका (Naayikaa) = Presiding Goddess

भयहरां (Bhaya-Haraam): Who takes away Fear

भय (Bhaya) = Fear

हर (Hara) = Taking away

ज्ञानप्रदां (Jnyaana-Pradaam): Who bestows Knowledge

ज्ञान (Jnyaana) = Knowledge

प्रद (Prada) = Giving

निर्मलां (Nirmalaam): Who is Stainless and Pure]

निर्मल (Nirmala) = Stainless, Pure

श्यामाभां (Shyaama-Aabhaam): Who has a dark splendour

श्याम (Shyaama) = Dark-coloured

आभा (Aabhaa) = Splendour, Light, Appearance, Colour

कमलासनार्चितपदां (Kamala-Aasana-Arcita-Padaam): Whose Feet is worshipped by the one seated on Lotus [i.e. Brahmadeva]

कमल (Kamala) = Lotus

आसन (Aasana) = Seat

अर्चित (Arcita) = Worshipped

पद (Pada) = Foot

नारायणस्यानुजाम् (Naaraayannasya-Anujaam): Who is the younger sister of Sri Narayana

नारायण (Naaraayanna) = Sri Narayana

अनुज (Anuja) = Younger [Sister]

वीणावेणुमृदङ्गवाद्यरसिकां (Viinnaa-Vennu-Mrdangga-Vaadya-Rasikaam): Who takes delight in musical instruments like Veena, Venu [Flute] and Mridanga

वीणा (Viinnaa) = Veena, a stringed musical instrument

वेणु (Vennu) = Flute

मृदङ्ग (Mrdangga) = Mridanga, a type of drum

वाद्य (Vaadya) = Musical Instruments

रसिक (Rasika) = Having a taste for, Delighting in

नानाविधामम्बिकां (Naanaa-Vidhaam-Ambikaam): Who is the Mother assuming various Forms

नाना (Naanaa) = Various

विधा (Vidhaa) = Form, Kind

अम्बिका (Ambikaa) = Mother

Meenakshi Pancharathnam – Sloka 3

Audio Link


Sanskrit Verse

श्रीविद्यां शिववामभागनिलयां ह्रीङ्कारमन्त्रोज्ज्वलां

श्रीचक्राङ्कितबिन्दुमध्यवसतिं श्रीमत्सभानायिकाम्

श्रीमत्षण्मुखविघ्नराजजननीं श्रीमज्जगन्मोहिनीं

मीनाक्षीं प्रणतोऽस्मि सन्ततमहं कारुण्यवारांनिधिम् ॥३॥

Meaning in Tamil

மறைகல்வி வடிவே, இறைவனவன் இடபாகம் உறைபவளே,

வித்தெழுத்து மந்திர மிளிர் வடிவே,

சக்திவடிவச் சக்கரத்தின் மையமுறையோளே,

பக்தரவைக் கூட்டமதின் நாயகியே,

அறு அத்தி முகத்தோரின் அன்பு அன்னையே,

மூவுலகு கவர் செல்வியே,

அங்கயற்கண்ணியே, கருணைக்கடலே, யான்

அனுதினமும் உனை அடிபணிவேன் அன்னையே ! 3

மறைகல்வி வடிவானவளும், சிவபெருமானின் இடப்பாகத்தில் வசிப்பவளும், ஹ்ரீம் என்ற வித்தெழுத்து மந்திரத்தில் (பீஜாக்ஷர மந்திரம்) ஒளி வீசி இருப்பவளும், ஸ்ரீசக்ரத்தின் நடுவட்டத்தில் வசிப்பவளும், சுந்தரேசுவரனின் சபைக்குத் தலைவியும், ஆறுமுகனான முருகனையும் தடைகளை நீக்கும் விநாயகனையும் பெற்றவளும்; உலகங்களை மயக்குபவளும், கருணைக்கடல் ஆனவளும், பெரும் செல்வம் ஆனவளும் ஆன மீனாட்சியை அடியேன் எப்பொழுதும் வணங்குகிறேன்.

Meaning in English

3.1: (Behind the splendour of Her rising Form is rising the) Sri Vidya shining with the splendour of Hrimkara Mantras, where She is residing as the left-half of Shiva, …

3.2: … within the Bindu, at the center of the Sri Chakra; and presiding over the assembly of Deities (in the Sri Chakra),

3.3: She Who is the Mother of Shanmukha (Sri Muruga) and Vighnaraja (Sri Ganesha), is the Mother of the Universe, Enchanting all (by Her infinite Creations and Transformations),

3.4: (Seeing Her form of Sri Vidya) I Bow down again and again to Devi Meenakshi, Who is an Ocean of Compassion.

English Transliteration

Shriividyaam Shiva-Vaama-Bhaaga-Nilayaam Hriingkaara-Mantro[a-U]jjvalaam

Shriicakra-Angkita-Bindu-Madhya-Vasatim Shriimat-Sabhaa-Naayikaam |

Shriimat-Ssannmukha-Vighnaraaja-Jananiim Shriimaj-Jagan-Mohiniim |

Miinaakssiim Prannato-[A]smi Santatam-Aham Kaarunnya-Vaaraam-Nidhim ||3||

Transliteration in Tamil

ஶ்ரீவித்³யாம் ஶிவவாமபா⁴க³நிலயாம் ஹ்ரீங்காரமந்த்ரோஜ்ஜ்வலாம்

ஶ்ரீசக்ராங்கித பி³ந்து³மத்⁴யவஸதிம் ஶ்ரீமத்ஸபா⁴ நாயிகாம் ।

ஶ்ரீமத்ஷண்முக²விக்⁴னராஜஜனனீம் ஶ்ரீமஜ்ஜக³ன்மோஹினீம்

மீனாக்ஷீம் ப்ரணதோ³ஸ்மி ஸந்ததமஹம் காருண்யவாராம்நிதி⁴ம் ||

Meaning of the Sanskrit Words (Meanings from greenmesg.org)

श्रीविद्यां (Shriividyaam): Who is the embodiment of Sri Vidya

शिववामभागनिलयां (Shiva-Vaama-Bhaaga-Nilayaam): Who resides as the left-half of Shiva

शिव (Shiva) = Shiva

वाम (Vaama) = Left

भाग (Bhaaga) = Portion, Part

निलय (Nilaya) = Dwelling Place, Inhabiting

ह्रीङ्कारमन्त्रोज्ज्वलां (Hriingkaara-Mantra-Ujjvalaam): Whose form shines with the Hrimkara Mantra

ह्रीङ्कार (Hriingkaara) = Hrimkara

मन्त्र (Mantra) = Mantra

उज्ज्वल (Ujjvala) = Luminous

श्रीचक्राङ्कितबिन्दुमध्यवसतिं (Shriicakra-Angkita-Bindu-Madhya-Vasatim): Who resides in the center of Sri Chakra as the Bindu

श्रीचक्र (Shriicakra) = Sri Chakra

अङ्कित (Angkita) = Marked

बिन्दु (Bindu) = Bindu, the center of Sri Chakra

मध्य (Madhya) = Center

वस (Vasa) = Dwelling

श्रीमत्सभानायिकाम् (Shriimat-Sabhaa-Naayikaam): Who is the venerable presiding Goddess of the assembly of Devas

श्रीमत् (Shriimat) = Possessed of Fortune, Auspicious

सभा (Sabhaa) = Assembly

नायिका (Naayikaa) = Presiding Goddess

श्रीमत्षण्मुखविघ्नराजजननीं (Shriimat-Ssannmukha-Vighnaraaja-Jananiim): Who is the revered Mother of Shanmukha [Kartikeya] and Vighnaraja [Ganesha]

श्रीमत् (Shriimat) = Possessed of Fortune, Auspicious

षण्मुख (Ssannmukha) = Shanmukha, Kartikeya

विघ्नराज (Vighnaraaja) = Vighnaraja, Ganesha

जननी (Jananii) = Mother

श्रीमज्जगन्मोहिनीं (Shriimat-Jagat-Mohiniim): Who is the great Enchantress of the World

श्रीमत् (Shriimat) = Possessed of Fortune, Auspicious

जगत् (Jagat) = World

मोहिनी (Mohinii) = Enchantress

Maha Sivarathri Special – மஹா சிவராத்திரி – சிறப்பு பதிவு


“ஊரிலான் குணங் குறியிலான் செயலின் உரைக்கும்

பேரிலான் ஒரு முன்னிலான் பின்னிலான் பிறிதோர்

சாரிலான் வரல் போக்கிலான் மேலிலான் தனக்கு

நேரிலான் உயிர்க் கடவுளாய் என்னுளே நின்றான்”

என்ற கந்த புராணம் உரைத்த, நம்முள்ளே நின்ற ஆதி அந்தமிலா அந்த மெய்ப்பொருளை உணர்ந்திட, நாம் முதலில் ஈசனை பக்தியுடன் அடிபணிய வேண்டும் என்பதில் எந்த ஐயமுமில்லை.

காட்டானை மேலேறிக் கடைத்தெருவே போகையிலே

நாட்டார் நமை மறித்து நகை புரியப் பார்ப்பரன்றோ

நாட்டார் நமை மறித்து நகை புரியப் பாரத்தாலும்

காட்டானை மேலேறி என் கண்ணம்மா கண் குளிரப் பாரேனோ

என்று ஒரு சித்தர் அருமையான கவியில் விளக்குகிறார். காட்டான் என்றால் தன் இருப்பை உணரக் காட்டிக் கொள்ளாதவன், உருவமற்றவன் என்று ஒரு பொருள். இத்தகைய காட்டான் எனும் உருவமற்ற நிலை, பேரியக்க மண்டலம் முழுவதும் நிறைந்து இறைவனாகவும், ஒவ்வொறு சீவனிலும் அறிவாகவும் உள்ளது. எனவே காட்டான் என்ற சொல் அறிவையும் குறிக்கும்.

காட்டான் எனும் அறிவு, காட்டான் எனும் பரம்பொருளை உணர்ந்து அதனோடு இணைய முயலும் போது, நாம் நாடி பற்று கொண்டு அனுபவித்த வினைப் பதிவுகள் எல்லாம் நாட்டாரென நமை மறித்து நகையும். அந்நாட்டாரை நாம், வினைத்தூய்மை, மனத்தூய்மை இவற்றால் நீக்கிவிட்டு காட்டானை (அறிவு) ஏறி, காட்டானை (இறைதனை) கண் குளிரப் பாரேனோ என சித்தர் கூறுகிறார்.

அவன் அடி பணிந்து பக்தியுடன் உருகி வேண்டினால் கருணைக் கடலாம் கருணாகரன், நமது அறியாமையை அகற்றிட அருள் புரிவான்.

இதோ சிவானந்த லகரியின் தமிழாக்கம் – ஆதி சங்கரரின் பக்திப் பாமாலை பரம்பொருளின் மீது.

Sivananda Lahari

Sivananda Lahari literally means a torrential wave of Bliss (Ananda) from Shiva). It is a devotional hymn that consists of one hundred stanzas of poetry in various metres in Sanskrit. It was composed by Adi Shankaracharya, the greatest philosopher, saint and exponent of Advaita Vedanta. It is believed that this hymn was composed by Shankara while staying in Srisailam, a pilgrimage town, in Kurnool District of Andhra Pradesh.

Shankara packs the Shivananda Lahari with ardent emotional fervor of devotion together with a spontaneous poetic elegance. It is nothing but Shankara’s experiences of Oneness with the Ultimate Reality passed on to us as a hymn. There is a Spirit who is hidden in all things, as cream is in milk and who is the source of all knowledge and self-sacrifice. This is Brahman, the spirit Supreme. This is exactly what Adi Shankara saw in the woods of SriSailam. He always felt that God resides in him and imagined that He is present wherever he went and in whatever actions he performed. He sees his mind as a monkey, a Swan, a peacock, a Jacobean Cuckoo, a ruddy goose, a pheasant etc and sees God in the blue sky, dark clouds, Sun, moon, rain, spring, autumn etc. He visualizes God as a thief, a hunter, a Lion, a flower, a bird, a Yogi and a friend etc.

Affectionate mental disposition, purity of thoughts, effective mind control and constant communication through meditation are the essence of devotion (Bhakti) that the great Acharya brings out in Shivananda Lahari for Seekers like us to understand and practice in our daily life..

Available as paperback in Amazon.com ;

Product details

  • ASIN ‏ : ‎ B09CK8MZM8
  • Publisher ‏ : ‎ Independently published (August 14, 2021)
  • Language ‏ : ‎ English
  • Paperback ‏ : ‎ 331 pages
  • ISBN-13 ‏ : ‎ 979-8455969140

This book is a humble attempt to provide the Slokas in Sanskrit, their transliterations in English, word by word meaning in English and the translations in English and Tamil. It should be noted that the translations are not in the same metre as the original and the translations are not in poetic form either. The Sanskrit words and their transliterations have not been standardised in this book; however the intended meaning has been kept intact.

Meenakshi Pancharathnam – Sloka 2

Audio Link


Sanskrit Verse

मुक्ताहारलसत्किरीटरुचिरां पूर्णेन्दुवक्त्रप्रभां

शिञ्जन्नूपुरकिङ्किणीमणिधरां पद्मप्रभाभासुराम्

सर्वाभीष्टफलप्रदां गिरिसुतां वाणीरमासेवितां

मीनाक्षीं प्रणतोऽस्मि सन्ततमहं कारुण्यवारांनिधिम् ॥२॥

Meaning in Tamil

துலங்கு முத்து மாலைபூண் மகுடம்தரி

முழுமதி முகமெனும் ஒளியாளே

கிண்கிணி ஒலியுடை சிலம்பணி பாதமுடன்

மிளிரும் கமலமென ஒளிவீசி, அடியாரவரின்

அவா அனைத்தும் அருளும் மலைமகளே

கலைமகளும் அலைமகளும் போற்றிடும்

அங்கயற்கண்ணியே, கருணைக்கடலே, யான்

அனுதினமும் உனை அடிபணிவேன் அன்னையே ! 2

முத்துமாலைகளால் சூழப்பட்ட ஒளிவீசும் மௌலியை (மகுடத்தை) உடையவளும், ஒளி வீசும் முழுமதியைப் போன்ற திருமுகத்தை உடையவளும், கிண் கிண் என்று ஒலி செய்யும் மாணிக்க சிலம்புகளை அணிந்தவளும், தாமரை போல் அழகு பொருந்தியவளும், அடியவர்களின் ஆசைகள் அனைத்தையும் அருளுபவளும், மலைமகளும், கலைமகளாலும் அலைமகளாலும் வணங்கப்பட்டவளும்;கருணைக்கடல் ஆனவளும், பெரும் செல்வம் ஆனவளும் ஆன மீனாட்சியை அடியேன் எப்பொழுதும் வணங்குகிறேன்.

Meaning in English

2.1: (Within the splendour of Her Form of rising Sun is) Her Face shining with the splendour of a Full Moon; Her Crown shining with the splendour of the Diadem (adorning it); and Her Bosom shining with the splendour of the Garland of Pearls (decorating it),

2.2: Her Lotus Feet decorated with jingling Anklets with Bells and Gems over them, are shining with the splendour of a Lotus (as if blossoming with the Million Rising Suns),

2.3: (That Lotus Feet is the) Granter of all Wishes, belonging to the Daughter of the Mountain, Who is accompanied by Vaani (Devi Saraswati) and Ramaa (Devi Lakshmi),

2.4: (Seeing that Lotus Feet) I Bow down again and again to Devi Meenakshi, Who is an Ocean of Compassion.

English Transliteration

Muktaa-Haara-Lasat-Kiriitta-Ruciraam Puurnne[a-I]ndu-Vaktra-Prabhaam

Shin.jan-Nuupura-Kingkinnii-Manni-Dharaam Padma-Prabhaa-Bhaasuraam |

Sarva-Abhiisstta-Phala-Pradaam Giri-Sutaam Vaannii-Ramaa-Sevitaam |

Miinaakssiim Prannato-[A]smi Santatam-Aham Kaarunnya-Vaaraam-Nidhim ||2||

Transliteration in Tamil

முக்தாஹாரலஸத்கிரீடருசிராம் பூர்ணேந்து³வக்த்ர ப்ரபா⁴ம்

ஶிஞ்ஜந்நூபுரகிங்கிணிமணித⁴ராம் பத்³மப்ரபா⁴பா⁴ஸுராம் ।

ஸர்வாபீ⁴ஷ்டப²லப்ரதா³ம் கி³ரிஸுதாம் வாணீரமாஸேவிதாம்

மீனாக்ஷீம் ப்ரணதோ³ஸ்மி ஸந்ததமஹம் காருண்யவாராம்நிதி⁴ம் ॥

Meaning of the Sanskrit Words (Meanings from greenmesg.org)

मुक्ताहारलसत्किरीटरुचिरां (Muktaa-Haara-Lasat-Kiriitta-Ruciraam): Whose crown is adorned with shining Garlands of Pearls

मुक्त (Mukta) = Pearl

हार (Haara) = Garland

लस (Lasa) = Shining

किरीट (Kiriitta) = Diadem or Ornament of the Crown

रुचिर (Rucira) = Pleasant, Charming

पूर्णेन्दुवक्त्रप्रभां (Puurnna-Indu-Vaktra-Prabhaam): Whose Face shines with the splendour of Full Moon

पूर्ण (Puurnna) = Full

इन्दु (Indu) = Moon

वक्त्र (Vaktra) = Face

प्रभा (Prabhaa) = Splendour, Radiance

शिञ्जन्नूपुरकिङ्किणीमणिधरां (Shin.jan-Nuupura-Kingkinnii-Manni-Dharaam): Whose Feet is adorned with jingling Anklets decorated with small Bells and Gems

शिञ्ज् (Shin.j) = To Tinkle, to Jingle

नूपुर (Nuupura) = Anklet

किङ्किणी (Kingkinnii) = a small Bell

मणि (Manni) = Gem

धर (Dhara) = Bearing

पद्मप्रभाभासुराम् (Padma-Prabhaa-Bhaasuraam): Who radiates the splendour of Pure Lotus

पद्म (Padma) = Lotus

प्रभा (Prabhaa) = Splendour, Radiance

भासुर (Bhaasura) = Shining, Radiant

सर्वाभीष्टफलप्रदां (Sarva-Abhiisstta-Phala-Pradaam): Who grants all Wishes [of Her Devotees]

सर्व (Sarva) = All

अभीष्ट (Abhiisstta) = Desired, Wished

फल (Phala) = Fruit

प्रद (Prada) = Giving

गिरिसुतां (Giri-Sutaam): Who is the daughter of the Mountain

गिरि (Giri) = Mountain

सुता (Sutaa) = Daughter

वाणीरमासेवितां (Vaannii-Ramaa-Sevitaam): Who is accompanied by Vaani [Devi Saraswati] and Ramaa [Devi Lakshmi]

वाणी (Vaannii) = Vaani, Devi Saraswati

रमा (Ramaa) = Ramaa, Devi Lakshmi

सेवित (Sevita) = Frequented, Served

Carnatic Musing 40 – Sadachaleshwara – Raga Bhoopalam


Muthuswamy Dikshithar. Pl ref http://musicinfoguide.blogspot.com/2007/08/muthuswami-dikshitar-1775-1835.html

Audio Link:

Take your time and listen to this wonderful rendition (including raga Alapana and Swaram) by Trichur Brothers.


Sanskrit Verses

सदाचलेश्वरम् – रागं भूपाळम् – ताळं आदि


सदाचलेश्वरं भावयेऽहं

चमत्कार पुर गेहं

(मध्यम काल साहित्यम्)

गिरिजा मोहम्


सदाश्रित कल्प वृक्ष समूहं

शरणागत देवता समूहं

(मध्यम काल साहित्यम्)

उदाज्य कृत नामधेय वाहं

चिदानन्दामृत प्रवाहम्


चमत्कार भूपालादि प्रसाद –

करण निपुण महालिङ्गं

छाया रहित दीप प्रकाश –

गर्भ गृह मध्य रङ्गम्

समस्त दुःखादि हेतु भूत –

संसार सागर भय भङ्गं

शम दमोपवृत्यादि संयुक्त –

साधु जन हृदय सरसिज भृङ्गम्

(मध्यम काल साहित्यम्)

कमल विजय कर विधृत कुरङ्गं

करुणा रस सुधार्णव तरङ्गं

कमलेश विनुत वृषभ तुरङ्गं

कमल वदन गुरु गुहान्तरङ्गम्

variations –

करण निपुण – कर निपुण

शम दमोपवृत्यादि – शम दमोपरत्यादि

Meaning in Tamil


திருஆரூரில் உறை அசலேஸ்வரனை

அன்னை உமையவளின் அன்பனை

எந்நேரமும் பணிவேனே நான்…..திரு ஆரூரில்


அன்டியவருக்கு எந்நேரமும் அபயம் அருள் கற்பக மரம்

வின்னவர் குழாம் சரனடைந்து போற்றும் பாதம்

தன்னீரை பசுந்நெய்யென மாற்றிய நாமம்

அமிழ்தெனப் பொழியும் பேரின்பம் …..திரு ஆரூரில்


சமத்கர அரச வளம் காரண வித்தக மகாலிங்கம்

நிழல் விழா தீப ஒளிக்கருவறை நடு உறையும்

அல்லலின் வித்தாம் பிறவிப்பிணி அச்சமகற்றும்

கட்டுண்ட சலனமிலா மனமுடை நல்லோரின்

கமல மலர் இதயம்தனை கருவண்டெனச் சுற்றிடும்

கமலமலர் கரமதனில் பொன் மான் ஏந்தும்

அலையெனப் பொங்கும் அமிழ்தெனும் கருணை ரசம்

அலைமகள் மகிழ் மாயவன் துதிக்கும்

விடையொரு பாகனாய் விளங்கும்,

கமலமுக குருகுகனின் அன்பனெனும்…….திருஆரூரில்

English Transliteration


sadAcalESvaraM bhAvayE(a)haM

camatkAra pura gEhaM

(madhyama kAla sAhityam)

girijA mOham


sadASrita kalpa vRksha samUhaM

SaraNAgata dEvatA samUhaM

(madhyama kAla sAhityam)

udAjya kRta nAmadhEya vAhaM

cidAnandAmRta pravAham


camatkAra bhUpAlAdi prasAda –

karaNa nipuNa mahAlingaM

chAyA rahita dIpa prakASa –

garbha gRha madhya rangam

samasta duHkhAdi hEtu bhUta –

saMsAra sAgara bhaya bhangaM

Sama damOpavRtyAdi saMyukta –

sAdhu jana hRdaya sarasija bhRngam

(madhyama kAla sAhityam)

kamala vijaya kara vidhRta kurangaM

karuNA rasa sudhArNava tarangaM

kamalESa vinuta vRshabha turangaM

kamala vadana guru guhAntarangam

variations –

karaNa nipuNa – kara nipuNa

Sama damOpavRtyAdi – Sama damOparatyAdi

Meaning in English

I meditate (bhAvayEham) on Lord Sadachaleshvara, He who has his abode (geham) in Chamatkarapura, and is the beloved (moham) of Girija.

Like a Kalpa tree (vrksha), He is always (sadA) a refuge (Ashrita) for everyone(samUham=group), including the  celestials (dEvatA  samUham) who seek sanctuary(sharanAgata = literally, they who come to His feet), he who is known (nAmadhEya, literally titled) as the one who turned water (uda) to ghee (Ajya), he is like a flow (pravAham) of nectar (amrtam)  of bliss (chidAnanda).

He is Mahalinga (shiva) who causes (karaNa) the well-being (prasAda) of king (bhUpAla) Chamatkara etc (Adi).

His shadow-less (chAyA rahita) sanctum (garbhagRha madhya rangam=the inner room in the middle of the house) is lit by a lamp (dIpa prakAsha). 

He removes (hetu bhoota, literally causes to be past) all sorrows (dukha) etc (Adi) and removes fear (bhaya bhanga) of this ocean (sAgaram)  like life (samsAra).

Like a bee (bhRnga) which hovers (implied) over a lotus (sarasija), He hovers  over the hearts (hrdaya) of good people (sAdu jana) who are tranquil (shama) and self-controlled (dama), senses etc (unsure: cannot findpavrti in dictionary)  in unison (samyukta).

His lotus-like (kamala) victory-giving (vijaya kara) hands (implied) holds (vidhRta) a deer (kurangam),

he is like a nectar-filled (sudha maya) wave (taranga) of compassion (karuna rasa).

He is worshipped (vinuta) by Vishnu (kamalesha), he is mounted (turangam) on a bull (vRshabha), he is dear to the lotus-faced (kamala vadana) Guruguha (subrahmanya).

Meaning of the Sanskrit Words


सदा – always

अचल- mountain (that which doesn’t move)

ईश्वरं – lord

भावये- worship

अहं – i

चमत्कार पुर – According to the Skanda Purana, Tiruvarur is also called Chamatkara-pura, after a king who ruled the place

गेहं – resides

गिरिजा – மலைமகள், Goddess Parvati

मोहम्. – loves


सदा- always

आश्रित – to the surrendered

कल्प वृक्ष समूहं – grove of wish fulfilling trees

शरण आगत देवता समूहं – (the one in whom) the  legions of Devas seek refuge,

उद-आज्य कृत नामधेय वाहं – the one bearing the name and fame of converting water to ghee,

चित्-आनन्द-अमृत प्रवाहम् – the  flood of bliss of consciousness


चमत्कार भू-पाल-आदि प्रसाद -करण निपुण महा-लिङ्गं – the one in the form of a great Linga, adept at bestowing grace  to the King Chamatkara,

छाया रहित दीप प्रकाश -गर्भ गृह मध्य रङ्गम् – the one at the centre of the sanctum lit  by  a lamp that casts no shadow,

समस्त दुःख-आदि हेतु भूत -संसार सागर भय भङ्गं

शम दम-उपवृत्ति-आदि संयुक्त -the one who removes the fear of the ocean of Samsara (worldly existence) which is the root cause of all misery,

साधु जन हृदय सरसिज भृङ्गम् – the honey bee that hovers  in the heart-lotus of saints endowed with tranquility, self-restraint, endeavour etc.

कमल विजय कर विधृत कुरङ्गं – the one who holds a  deer in his hand that surpasses a lotus (in beauty)

करुणा रस सुधा-अर्णव तरङ्गं – the wave from the ambrosial ocean of compassion,

कमला-ईश विनुत – the one worshipped by Vishnu (lord of Lakshmi),

वृषभ तुरङ्गं – the one who rides a bull,

कमल वदन गुरु गुह-अन्तरङ्गम् – the one dear to the lotus-faced Guruguha.

kshEtra – tiruvArUr – acalESvara – araneri

uda Ajya – lamp lit with water – nami nandi aDigaL – Tamil Website


• This kriti is in the second Vibhakti

• The phrase ‘camatkAra bhU-pAla-Adi prasAda’ contains the Raga Mudra

• According to the Skanda Purana, Tiruvarur is also called Chamatkara-pura, after a king who ruled the place

• The reference to converting water to ghee is connected to the Saivite saint  Nami Nandi aDigaL (one of the 63 Nayanmars), who took up a challenge from the Jains who were occupying the place to light a lamp with water.

• The reference to the lamp not casting a shadow is again from the Skanda Purana. Shiva appeared before King Camatkara and told him that the lamp would not cast a shadow in the sanctum sanctorum.

Mahara Sankaranthi – Pongal Special

Sivananda Lahari & Dakshinamurthy Stothram

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Dakshinamuthy Stothram – Sloka 10 – The Gains – தோத்திர பலன்

Audio Link


Sanskrit Sloka

सर्वात्मत्वमिति स्फुटीकृतमिदं यस्मादमुष्मिन् स्तवे
तेनास्य श्रवणात्तदर्थमननाद्ध्यानाच्च संकीर्तनात् ।
सर्वात्मत्वमहाविभूतिसहितं स्यादीश्वरत्वं स्वतः
सिद्ध्येत्तत्पुनरष्टधा परिणतं चैश्वर्यमव्याहतम् ॥१०॥

Meaning in Tamil

அருட் பெரும் ஜோதியாம் பரம்பொருளே ஆன்மா எனும் அறிவு பூட்டும்

கருவூலமாம் சங்கரனின் இத்தோத்திரம்தனை செவிமடுத்து சிந்தித்து

தியானித்து புகழ்பாடினால் இறையருளின் இருநான்கு வடிவதனின்

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.

Dakshinamurthy Stothram Sloka 8 – காயப் பறவையின் ஒப்பனை கலந்த உறவுகள் – Illusionary Transactions of the Self


We saw in the introductory blog earlier that this “jivatma” which was “relation less” and who is otherwise a witness “Saakshi” becomes related due to the influence of Maya, becomes an actor and the misery starts with transactions and continues till we know our true self through “atma gnanam”. Adi Sankara outlines a few relationships in this Sloka.

Audio Link


Sanskrit Sloka

विश्वं पश्यति कार्यकारणतया स्वस्वामिसम्बन्धतः
शिष्याचार्यतया तथैव पितृपुत्राद्यात्मना भेदतः ।
स्वप्ने जाग्रति वा य एष पुरुषो मायापरिभ्रामितः
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥८॥

Meaning in Tamil

மாயையவள் வசப்பட்டு உழலும்,

காயமுறை சீவன், கனவிலும் நனவிலும்

காரிய காரண தன்மை கொண்டு,

உடையான் உடமை எனவும்

ஆசான் சீடன் எனவும்,

அருமை தந்தை மகன் எனவும்,

பேதம் பல ஈண்டு

பாடிடுமே பல உறவு கொண்டு.

மோடம் போட்ட அப்பேதம் நீக்கி,

காயமுறை பற்றிலா அச்சீவனே

மாசிலா முழுநிறை இறையென உரை,

ஆதிஅந்தமிலா மோனநிலை ஆசானாம் அந்த அருள்மிகு

தக்ஷிணாமூர்த்தி பொற்பாதம் பணிந்திடுவோம்

Meaning in English

The differentiations that we see in the world as Cause and Effect, as possessor-possession, relations as the disciple & teacher, and also as father & son etc., are all differentiations within the one Ātman. In Dream or Waking state, He, the One Puruṣaḥ  is always present, and (as if) Maya wanders over Him and gives rise to all these Differentiations. Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakṣiṇāmurty.

Understanding the Sloka

The Role of Maya

Let us look at the third line first: य एष पुरुषो मायापरिभ्रामितः eṣa: puruṣaḥ māyā paribhrāmitaḥ;

1. It means – This ordinary person in the world; even though he may be worldly-educated; who is spiritually and scripturally-illiterate; he is māyā paribhrāmitaḥ; { माया māyā means avidya परिभ्रम Paribhrama = Moving To and Fro, Wander/drift}. மாயையவள் வசப்பட்டு உழலும்

2. This means that he is confused because of avidya and therefore instead of taking original sākṣi svarūpam as himself; he mistakes the incidental-ahaṃkāra as himself drifts into the attached-self called ahaṃkāra I; I am going to certainly become a relative individual, related to the external world; asaṃga sākṣi (the unattached witness), becomes ससंगजीवः sasaṃga jīvaḥ (attached soul); relationless pure sākṣi-I, have now drifted and fallen down to a relative samsāri-I;

3. This means that every relation is causing one form of samsāra or the other. There is no relationship which is free from problems; In fact, if there is a relationship free from problems then the end of the relationship will cause problems; If there is a relationship so beautiful and wonderful and enjoyable, even that wonderful relationship becomes a problem when the relationship has to end because of time/kala, because of prarabdhaḥ, because of any reason. Therefore, a problem free relationship is an oxymoron; it does not exist. And therefore, the sākṣi-I, who is ever free, now has fallen down to ahaṃkāra-I, with varieties of problems.


A few empirical relationships are enumerated in the sloka i.e., कार्यकारण संबन्धः kāryakāraṇa saṃbandhaḥ; cause and effect relationship. I-as-jīvātma, the ahaṃkāra-I, am a product of my own past karma; my prarabdhaḥ karma has given me this personality; this physical, this emotional, this social personality. Therefore, I am never a free person; I am tossed up and down; by my own karma; thus I am a कार्मय kāryam; my karma becomes the kāranam for my situation.

Let us see a few of the cause & effect relationships.

  • 1. स्वस्वामिसम्बन्धतः svasvāmisambandhataḥ; स्वस्वामि (Svasvaami = Possessor and Possession & सम्बन्ध (Sambandha = Relation). That means as ahaṃkāra, I am related to several possession, as owner-owned sambandhataḥ; and ownership means, there is a yogakṣema samsāra. yogakṣema samsāra means acquisition-maintenance samsāra is there like. உடையவன் – உடமை உறவுகள்.
  • 2-3. शिष्याचार्यतया तथैव पितृपुत्राद्यात्मना भेदतः Shissya-[A]acaarya-Tayaa Tatha-Eva Pitr-Putraady[i]-Aātmanaa Bhedatah |
  • शिष्याचार्यतया śiṣyacāryatayā; means guru-śiṣya sambandhataḥ. ஆசான் – சீடன் உறவுகள்.
  • पितृपुत्राद्यात्मना pitṛ putrādyātmanā; means father son adhi etc. தந்தை – மகன் உறவுகள் (சொந்தம் எப்போதும் தொடர் கதைதான், முடிவே இல்லாதது)

So, the māyā paribhrāmitaḥ puruṣaḥ drifted and fallen down from a relationless pure sākṣi-I, to relative samsāri-I in either of the स्वप्ने जाग्रति वा Svapne Jaagrati Vaa avastha, whether it is waking state or dream state, gets into the inevitable saṃsāraḥ.

Of course we get some interval and relief in सुषुशि अवस्त suṣupti avasta, wherein we do not worry about the family members and society and other problems, and unfortunately we cannot sleep for long. The sleep is only for a few hours and older we grow, lesser the sleep also. Therefore even sleep is not a permanent solution; even death is not a permanent solution, because punarjanma brings in punaha sambandhataḥ and samsāra; And therefore this jeevathama, puruṣaḥ ha; who is really a sākṣi; that purushā, māyā paribhrāmitaḥ; as is confused because of māya.

Relationships & The Birds on a Tree – A Vedic Perspective

Talking about the relationships of the unattached witness and the attached soul, the famous two birds in one tree Sloka from the Upanishads provides the classic conceptual framework for this Sloka in Dakshinamurthy Stothram.

The Shruti, says: By Mâyâ, Siva became two birds always associated together; the One, clinging to the one unborn (Prakriti), became many as it were (vide Mundaka- Up. 3-1; Yâjniki-Upanishad 12–5).

The Mundakopanishad Sloka 3.1.1:

द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते ।

तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति ॥ १ ॥

dvā suparṇā sayujā sakhāyā samānaṃ vṛkṣaṃ pariṣasvajāte |

tayoranyaḥ pippalaṃ svādvattyanaśnannanyo abhicākaśīti || 1 ||

Meaning of the Sanskrit Words – “Suparnau – two of good motion or two birds; (the “word Suparna” being used to denote birds generally); Sayujau – inseparable, constant, companions; Sakhayau – bearing the same name or having the same cause of manifestation. Being thus, they are perched on the same tree (‘same,’ because the place where they could be perceived is identical). ‘Tree’ here means ‘body;’ because of the similitude in their liability to be cut or destroyed. Parishasvajate – embraced; just as birds go to the same tree for tasting the fruits.

Two birds bound to each other in close friendship are perched on a tree. While one of the birds is busy consuming the fruits of the tree with great relish, the other seems to be in a state of detached equanimity just looking at its compatriot. The tree in this example represents the body. The bird busying itself with the material pleasures accorded by the tree is the ‘Jivātma’ (individual soul), that has an inextricable identification with the body and mind. Such an identification makes the Jivātma both the ‘karta’ (doer) and the ‘Bhokta’ (enjoyer). The observing bird on the other hand, represents the ‘Paramātma’ (the Supreme Self). The Supreme Self remains uninfluenced and untainted by any material pleasures and possessions and remains a still tranquil witness.

Adi Śankarācārya in his commentary to this sloka says – This tree as is well known has its root high up (i.e., in Brahman) and its branches (prana, etc..) downwards; it is transitory and has its source in Avyakta (maya). It is named Kshetra and in it hang the fruits of the karma of all living things. It is here that the Ātman, conditioned in the subtle body to which ignorance, desire, karma and their unmanifested tendencies cling, and Isvara are perched like birds. Of these two so perched, one, i.e., kshetrajna occupying the subtle body eats, i.e., tastes from ignorance the fruits of karma marked as happiness and misery, palatable in many and diversified modes; the other, i.e., tbe lord, eternal, pure, intelligent and free in his nature, omniscient and conditioned by maya does not eat; for, He is the director of both the eater and the thing eaten, by the fact of His mere existence as the eternal witness (of all); not tasting, he merely looks on; for, his mere witnessing is direction, as in the case of a king.”

The Way Forward

Swami Dayananda Saraswathi in his lecture says that in all but one relationship listed by Adi Sankara , the “bedha”- the difference between the Atma and the Maya influenced Jeeva continues to exist eternally irrespective of the transactions. The guru-shishya relationship even though is a cause and effect relationship is the only one which ensures that the influence of Maya is nullified and the true nature of Jeeva is revealed through the guru’s teachings. In that state, even the guru-shishya relationship withers away and so too the other relationships.

And that is perhaps why Adi Śankarācārya says, even this confused jeeva is really none other than that dakṣiṇāmūrti only and therefore he says Tasmai Shri Gurumoorthaye; To that Gurumoorthy, dakṣiṇāmūrti , my namaskaraha.

அன்பு சிவமிரண் டென்ப ரறிவிலார்

அன்பே சிவமாவ தாரு மறிகிலார்

அன்பே சிவமாவ தாரு மறிந்தபின்

அன்பே சிவமா யமர்ந்திருந் தாரே

என்ற திருமந்திரப் பண் இக்கருத்தினைப் பிரதிபலிக்கிறது.

This, in essence is the eighth Sloka.

Long distance shoot using iPhone from the balcony of my house.