Lectures by Swami Paramarthananda

Only on selected verses of Shivanandalahari of Adi Shankaracharya

शिवानन्दरहयी

बक्ति्– Love towards something nobler (गुरुबक्ति्, क्तऩतृबक्ति्, दे िबक्ति्). Love directed

towards a child is also love but is called वात्सल्मं. Based on the devata,

ð दे वतादृष्ट्मा
This is how everybody begins; “I love God” - vision is that of God as a person –
Vishnu in Vaikunta, इष्टदे वता etc.; एकरुऩईश्वय Bhakti; ध्मान shlokas that describe
the hair, no. of hands, what is held in each of the hands, no. of heads etc.;
emotion-dominated; contradictions will not matter- the personal god will be
described as all-pervading – how can an all-pervading god be in a temple?There
is an urge to merge as god is elsewhere (शिवऩदप्राशि्); द्वै त approach

ð बावनादृष्ट्मा
Bhagavan should include all the forms of creation – to have a particular form is
to be spatially limited; whether a room is a square or rectangle can be decided
by looking at & measuring the boundaries; no difference between शिव bhakta &

क्तवष्टणु bhakta; arguments like vadakalai, thenkalai cannot arise at this stage – U

naamam or Y naaman – अनेकरूऩैइश्वय bhakti; I never stand away from bhagavan;

the words “merger”/”reaching” will look redundant; vishista dvaita approach;
bhagavan is subject to time - arrival during srishti, modification & depature
during pralaya; Where is bhagavan not? Rudram initial dhyana sloka (shuddha
spatika shankasham…) & later (piTam yasya…)
ð साधनादृष्ट्मा

Beyond all forms; अरूऩ इश्वय bhakti; अद्वै तभ ्

As we grow mature in spirituality, bhakti gets a polish. Based on the level of maturity,

ð दे वता दृष्ट्मा क्तिक्तवद बक्ति्

ð बावना दृष्ट्मा क्तिक्तवद बक्ति्

In the initial stages, bhagavan is looked as a wish-fulfilling tree, as a means to fulfill

worldly ends – I am willing to have a contract with him (hang a cradle in a tree to

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 Lectures by Swami Paramarthananda
Only on selected verses of Shivanandalahari of Adi Shankaracharya

get a child) – ईश्वये साध्मत्व बवाना Get it done for me & then I will perform the ritual –
token advance of Re.1 is tied in a cloth and placed near bhagavan; commercial
bhakti; go to temple & then write the exam – you will get good marks; a person can
even turn an atheist if his wish is not fulfilled.

In Katopanishad, yama says that his net (time) is spread all over and that even
brahmaloka comes under his net. Once I know that bhagavan is the only source of
security & happiness, he becomes the goal/end. “When the (one) end is missed,
(ending, finite) ends are endless” – ईश्वये साध्मत्व बवाना. The other goals [education,
marriage, children, grandchildren etc.] are intermediary stations like Coimbatore
station in nilagiri express – the train stops in some stations for 1 min & 2 mins in
some stations.

Later, we discover that bhagavan is neither the means nor the end. If he is the
means, then he is different from me. If he is the end also, the end is different from
the traveler – you are in बेद बवाना.

If I am the destination, how much time/travel should I do to reach me? If bhagavan

is myself, he is neither साधनभ ् or साध्मभ ् but शसद्धभ ् (already accomplished) –

ईश्वये शसद्धत्वबावनासाधनादृष्ट्मा क्तिक्तवद बक्ति्

Karma – काशमक कभमणण; puja, rituals (singing, mosquito net & a/c for bhagavan‟s
altar, chappal for bhagavan); karma khanda of the veda; to break the tamo guna;
to break the intellectual & physical cholesterol [pradakshina in a huge temple]

Upasana – भानसप्रदान; mental activity; turn away from external activities and focus
on bhagavan

Vedanta Vichara – ऻान lakshana

In शिवानन्दरहयी– Eka Rupa Bhakti + Aneka Rupa Bhakti + Karma Lakshana +

Upasana Lakshana; Bhagavan is looked upon as the end to be accomplished by

everyone.

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 Lectures by Swami Paramarthananda
Only on selected verses of Shivanandalahari of Adi Shankaracharya

Following dharma is anushtanam to bhagavan. Soundarya Lahari is in shikarini meter.

Being an advaitin does not mean opposing/replacing dvaita bhakti. Dvaitam is a
cause of delusion/samsara only before advaita gyanam. After advaita ऻानभ ्, when
we consciously come to dvaitam, it is no more a delusion – like watching a movie
fully knowing that it is not a fact [even by buying the ticket in black] and coming
out un-affected by its outcome. Dvaita and advaita are like 2 channels of a TV – you
can choose to enjoy both by switching between them on will.

Sivananda Lahari –a torrential stream of shiva Ananda [not Shiva‟s Ananda - by

shiva‟s Ananda, I wont get any benefit] – the Ananda I get from Shiva through the
means of bhakti – शिवबक्तिजशनत आनन्द्– not in trickles [like the water coming out of

madras pipes] but a copious flow; Another meaning is by taking Siva as an

adjective to Ananda. शिव्आनन्द् शिवानन्द् which means auspicious happiness –

sattvic ananda born out of our association with bhagvan [ishwara sambanda].
प्रऩञ्चsambandha [wordly contact] Ananda is अशिव [inauspicious] Ananda – this is so
because objects of the world are limited –this Ananda is enjoyable in the beginning;
but at the time of withdrawal of Ananda, the withdrawal symptoms [potential pain]
due to addiction to that Ananda is terrible – द्ु खहे तु्, whereas Ishwara happens to be

permanent, it is शनत्मभङ्गरभ ्.

कराभ्मांचूडारङ्कृ तशशशकराभ्मांशनजतऩ्-
पराभ्मांबक्तेषुप्रकटितपराभ्मांबवतुभे।
शशवाभ्माभस्तोकत्रिबुवनशशवाभ्मांरृटदऩुन-
भ्वााभ्माभानन्दस्पुयदनुबवाभ्मांनशतरयमभ ्॥१॥

kalābhyāṁcūḍālaṅkr̥taśaśikalābhyāṁnijatapaḥ-
phalābhyāṁbhaktēṣuprakaṭitaphalābhyāṁbhavatumē|
śivābhyāmastōkatribhuvanaśivābhyāṁhr̥dipuna-
rbhvābhyāmānandasphuradanubhavābhyāṁnatiriyam||1||

This is a mangala sloka. Even though Shankaracharya knows from ऩायभाशतमक दृक्तष्ट that

he is sat-chit-ananda, from the standpoint of व्मावहारयक दृक्तष्ट, I am अहं काय् with full of

limitation. And since I am an individual from व्मावहारयक दृक्तष्ट, I need the grace of

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 Lectures by Swami Paramarthananda
Only on selected verses of Shivanandalahari of Adi Shankaracharya

bhagavan in every work I undertake. That is why even an advaita teaching class
[whose outcome is “I and God” are the same] also starts with a dhyana shloka.
“शिवाभ्मांभे (भभ) इमम्नशत: बवतु” – let this namaskara of mine be offered to शिव् and

शिवा [parvati]. Shankaracharya thinks that mere namaskara to Shiva may anger

parvati [33% reservation in parliament too]. Shiva represents ऩायभाशतमक िक्ति् and

parvati represents व्मावहारयक ििी. Ardhanarishwara ashtakam – every stanza ends

with namah shivayai ca namah shivaya. What type of uma maheshwara? कराभ्मां

(इमम्नशत:) – those in the form/embodiments of knowledge/arts/sciences [Shiva is

the greatest dancer in the world; Shiva‟s dance is called tandavah and parvati‟s is
called lasyam]. Why does he invoke so? Because Shankaracharya requires their
grace to create this poetic work. Certain words [expletives] are used to complete a
sentence – hi, ca, tu, vai. चूडारङ्कृ त शशशकराभ्मां (इमम्नशत:) – those whose heads are

decorated with the moon‟s digit [चूडा – head] – this represents the time principle

[Prathama…ammavasya are measured with the moon]. For bhagavan, time is just an
ornament whereas for the jiva, time is a terror/source of fear. Normally, we say that
a person is beautified by the ornament – without ornament, it is not safe to look at
you. But bhagavan by nature is infinitely beautiful. Chandrakala is beautified
because of the association with bhagavan and not the other way. So, चूडाभ्माभ ्

अरङ्कृ ते चन्रकरे ममो् ताभ्माभ ् – by whose heads, the moon‟s digit is beautified.

शनजतऩ् पराभ्मां( इमम्नशत:) – How do they look at each other as a couple? Made for

each other. Parameshwara says that he got parvati because of the wonderful tapas
and punyam that he had done & vice-versa. बक्तेषु प्रकटित पराभ्मां – They are
responsible for the prakatanam [fructification] of people‟s phalam [punyam].
शशवाभ्माभ ् – embodiment of auspiciousness त्रिबुवन शशवाभ्मां – they are so saturated
with auspiciousness that they are the unlimited source of auspiciousness (mangalam)
to the 3 worlds [अस्तोकभ ्=अनल्ऩभ ्; स्तोकभ ् = अल्ऩभ ्] – क्तिबुवनानां अस्तोक् शिव्माभ्मां

ताभ्मां. Where do they reside? They repeatedly appear in the heart of the devotees

[बवाभ्मां रृटदऩुन्ऩुन्] – during every meditative exercise/ritual – philosophically,

consciousness and thought repeatedly appear in our mind in the form of vrttigyanam.
Mere thought cannot be called gyanam because it is inert. Mere consciousness

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 Lectures by Swami Paramarthananda
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cannot be called gyanam because it is not any specific knowledge. Consciousness

becomes specific knowledge only when associated with a thought. How are they
considered by devotees? [When some people come to our thought, we wish we
hadn‟t thought about them] They are ever-experienced in the heart and shine in
the form of Ananda [आनन्दरूऩेण स्पुयदनुबवाभ्मां].

गरन्तीशंबोत्वच्चरयतसरयत्टकल्बफषयजो
दरन्तीधीकुबमासयल्िषुऩतन्तीत्रवजमताभ ्।
टदशन्तीसंसायभ्रभिऩरयताऩोऩशभनं
वसन्तीभच्चेतोरृदबुत्रवशशवानन्दरहयी॥२॥
galantīśaṁbhōtvaccaritasaritaḥkilbiṣarajō
dalantīdhīkulyāsaraṇiṣupatantīvijayatām|
diśantīsaṁsārabhramaṇaparitāpōpaśamanaṁ
vasantīmaccētōhr̥dabhuviśivānandalaharī||2||

शशवानन्दरहयी त्रवजमताभ ् – May the stream of Shivabhakti Ananda reign supreme in

my mind [may my mind be soaked like the rasagulla]. गरन्ती, दरन्ती, ऩतन्ती,

ददिन्ती & वसन्ती are adjectives qualifying शिवानन्दरहयी [feminine gender]. From

where does शिवानन्दरहयी originate? हे शंबो [िम्बु् = िंभङ्गरम्बावमशत उत्ऩादमशत]

त्वच्चरयत सरयत्5-1 गरन्ती शशवानन्दरहयी tumbling down [one such torrential stream
from the multitude of tributaries] from the river of your stories [bhakti is developed
by listening to bhagavat charitam & bhaagavatha charitam]. What does this stream
do? टकल्बफषयज् दरन्ती – being torrential, it wipes out all the dirt/dust [यज्] of sins
[not only of this birth but of previous ones also] – just like an ear is cleaned by
injecting a powerful jet of water – ishwara kathaa shravanam is itself a destroyer of
sins. The mind always has the capacity to take the shape of what one thinks of. As
one thinks, so he becomes. Bhagavan is the embodiment of all the virtues. In due
course, unknowingly, I get all the good virtues [physics: sympathetic vibration]–
chitta shuddi. धी कुबमा सयल्िषु ऩतन्ती – on its path, this stream travels through

various canals, one of them being my thought channel [धी् mind/thought, कुल्मा

canal, pipelines, सयणण् path] संसाय भ्रभि ऩरयताऩ - उऩशभनं टदशन्ती [causing] – not
just removing the impurities, when it enters my mind, it also serves as a cooling
tower cooling all the heat generated by [anger, irritation, frustration – the power of

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 Lectures by Swami Paramarthananda
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free-will is too small in front of prarabdha; mostly, what I plan does not happen] the
sorrows (ताऩभ ्) of samsara [संसाय भ्रभणभ ् – moving from one place/thought to

another carried by the wind of prarabdha]. This stream has to get settled/stored
[वसन्ती] somewhere –भत ्- चेतो रृदबुत्रव [रृद lake बुक्तव bed] the bed of the lake which is

my own mind [memory is the reservoir of all experiences – even though an occasion
is happy, without any connection, the memory of somebody who died 20 years will
come and he becomes depressed]. Which memory should come when is not under
our control. The activation of vasanas is not under my control. How do tackle this?
Keep good vasanas in your mind so that when they are activated, only shiva-
chintana is activated. Appayya dikshitar tests his blabber in sleep by consuming
unmatta kaai and asking his disciple to record it [unmatta shatakam].

घिोवाभृल्त्ऩण्डोऽप्मिुयत्रऩचधूभोऽल्ननयचर्
ऩिोवातन्तुवााऩरयहयशतटकंघोयशभनभ ्।
वृथाकण्ठऺोबंवहशसतयसातकावचसा
ऩदाम्बोजंशंबोबाजऩयभसौख्मंव्रजसुधी्॥६॥
ghaṭōvāmr̥tpiṇḍō:'pyaṇurapicadhūmō:'gniracalaḥ
paṭōvātanturvāpariharatikiṁghōraśamanam|
vr̥thākaṇṭhakṣōbhaṁvahasitarasātarkavacasā
padāmbhōjaṁśaṁbhōrbhajaparamasaukhyaṁvrajasudhīḥ||6||

Veda purva bhaga focuses on eka & aneka rupa ishwara. Gyana khanda deals with
arupa Ishwara. Ishwara is the theme of both karma & gyana khanda. Tarka,
Mimamsa & Vyakarana are the tools required to open the veda toolbox. Any
brahmachari who joins for Vedanta will be given laghu-siddhanta-kaumudi. If he
survives that [which does not happen often], he is given artha-sangrahah & then
tarka-sangrahah. In few cases, [by mistake, if you begin to understand them],
unknowingly, they are attracted by these 3 sastrams themselves and carried away
forgetting the original purpose of ishwara gyanam – these become a trap [ref. bhaja
govindam…; grammer i.e. Vyakarana sashtra will not remove your sorrow/problem
of death; only the sorrow can be presented grammatically/logically]. Here, in
Shivananda lahari, the trap of Tarka sashtra is analyzed. घि् pot [karyam] भृल्त्ऩण्ड्

lump of clay [karanam]. What is the relationship between clay & pot? अिु् अत्रऩ
[atom] what is the ultimate cause of the universe? What was before big-bang is a
“state of non-information” [the arrogance of scientists does not permit them to say
that it is their ignorance]. धूभ् अल्नन् अचर् [there is a mountain; there is a smoke;

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 Lectures by Swami Paramarthananda
Only on selected verses of Shivanandalahari of Adi Shankaracharya

so there must be a fire; so, fire is inferred. Whether smoke is the cause of inference
or the knowledge of the smoke is the cause of inference]. “Medicine cures disease” –
medicine is already in the almirah but it doesn‟t cure. So, “consumed medicine”
cures the disease. Another says that it is the “medicine consumption” that cures. In
the inferences, they talk about fallacies hetu aabhaasaa. If you somehow manage
the pot, they will come to the cloth - ऩिोवातन्तुवाा [ऩट् cloth; तन्तु् = yarn/string]

What is the relationship between string & cloth? टकं घोयशभनभ ् ऩरयहयशत? [घोयिभन्

yama dharmaraja; one who conquers/subdues eveyone]. Even the most arrogant
person is finished when old age comes. Our innate desire is to be eternal – eternity
is our nature. We cannot accept mortality. What we reject is un-natural. If in the
food there is a small toxin, the body instantly rejects it. Since we cannot accept
mortality, yama who brings death becomes terrible. Can you conquer yama? All the
tarkikas have died [kayakalpa - if you apply a particular medicine, your body will
remain un-decayed eternally]. So, surrender to कारकार् (shiva; ref. markendeya
purana]. Logic is used in Vedanta only to prove that logic is reduntant for
atmagyanam. तयसातकावचसा – through the loudly spoken words of tarka-

sashtraवृथाकण्ठऺोबंवहशस – It is only a pain in the throat. शंबो् ऩदाम्बोजं बज

Surrender to the lotus feet of shiva. What is the benefit? ऩयभसौख्मं व्रज May you get

infinite peace हे सुधी् Oh intelligent one!

गबीये कासाये त्रवशशतत्रवजनेघोयत्रवत्रऩने

त्रवशारेशैरेचभ्रभशतकुसुभाथंजडभशत्।
सभप्मैकंचेत्सयशसजभुभानाथबवते
सुखेनावस्थातुंजनइहनजानाशतटकभहो ॥ ९ ॥
gabhīrēkāsārēviśativijanēghōravipinē
viśālēśailēcabhramatikusumārthaṁjaḍamatiḥ|
samarpyaikaṁcētaḥsarasijamumānāthabhavatē
sukhēnāvasthātuṁjana:ihanajānātikimahō || 9 ||

Initially, a puja is in the form of offering various materials to bhagavan [shodasha

upacaram]. Often, the act becomes a mechanical routine and the significance is
forgotten – he does not go to the next stage. The real offering/surrender is the mind,
individuality, ego – one flower that need not be bought, one need not travel to buy.
But if the choice is between mechanical worship & “no” worship, we should

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recommend mechanical worship. गबीये कासाये त्रवशशत – the ritualist (जडभशत् un-

intelligent one) enters into deep lakes in search of lotus to offer [& thereby
advertises his offering to others] घोयत्रवत्रऩने त्रवजने (त्रवशशत) he enters interior forests

(क्तवक्तऩनभ ्) where there are no people त्रवशारे शैरेच भ्रभशत he roams in mountain tops in

search of flowers like brahma kamalam (कुसुभाथं). Flower offering is nothing because

we pluck from nature & offer to bhagavan. What does an intelligent person do?

भारा पेयत ् जुग बमा, टपया न भन का पेय,्

कय का भन ् का डाय ् दे , भन ् का भन्का पंय ् ।

Kabir says:

भारा पेयत ् जुग बमा, टपया न भन का पेय,्

कय का भन ् का डाय ् दे , भन ् का भन्का पेय ् ।
mālā phērat juga bhayā, phirā na mana kā phēr,
kara kā man kā ḍār dē, man kā mankā phēr |

Eons have passed whirling rosary, restless remains the mind

Give up the beads of rosary and rotate the beads of mind

– the maala goes round & round in hand. The lip also moves round & round in the
mouth. The mind also moves round & round with the world. The flower is also one
and the offering is also once –एकं चेत् सयशसजम्बवते (unto you) सभप्मा [lotus-like
heart]. Pluck the portions of mind that has been shared to others, collect them and
हे उभानाथ let them be offered to you सुखेन अवस्थातुं this is one relationship where

bhagavan has no expectations from us अहो जन् टकभ ् (कस्भात ्) नजानाशत! Oh! Why do

people not know this method? The prayer “कामेनवाचा…” is intended to break the
mechanical routine but the prayer itself has become mechanical.

The human mind has two roles to play – कताम & बोिा. The individuality is expressed

in both these roles. The dharmic way of life represents god/god‟s will. As a कताम,
alignment of individual will to the will of bhagavan is surrender to bhagavan i.e.
whenever I do a dharmic action. This will be difficult/painful (just as Arjuna feels the

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 Lectures by Swami Paramarthananda
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pain of killing his grandparents, gurus & relatives) because my personal raga-dvesha
as it will continue to echo to go by what is convenient and & not what is right.
Individuality asserts in term of raga-dvesha. As a बोिा, I am going to judge the
result of an action. I refuse to receive the result if it is not to my expectation. Often,
anger is directed towards bhagavan himself. WHY ME physchology - “I am a dharmic
person. I have not told a single lie. I have not harmed even an ant. Why should
bhagavan give me problem? I don‟t deserve even a mosquito bite”. I then look upon
bhagavan as unjust and don‟t mind turning even an atheist if my prayers are not
answered. If I look upon the result as that which I am willing to accept, as that
which I deserve, that acceptance is surrender to the will of bhagavan. I then know
that bhagavan can never be unjust. I may not know the cause of suffering but I
know that without a proper cause, I cannot receive this result. That is why the
unknown cause is called अदृष्टभ ्. How can we remember all the past when I cannot

remember what was taught in yesterday‟s class? I never question the justice of
bhagavan. This willful acceptance of even the most painful experience as a result of
my action is alignment of will to bhagavan i.e. non-resistance. This is called karma
yoga.

गुहामांगेहेवाफटहयत्रऩवनेवाऽटिशशखये
जरेवावह्नौवावसतुवसते्टकंवदपरभ ्।
सदामस्मैवान्त्कयिभत्रऩशंबोतवऩदे
ल्स्थतंचेद्योगोऽसौसचऩयभमोगीसचसुखी॥१२॥
guhāyāṁgēhēvābahirapivanēvā:'driśikharē
jalēvāvahnauvāvasatuvasatēḥkiṁvadaphalam|
sadāyasyaivāntaḥkaraṇamapiśaṁbhōtavapadē
sthitaṁcēdyōgō:'sausacaparamayōgīsacasukhī||12||

To practice yoga, any place is ok – the place of living is not a contributing factor.
The way of life (brahmachari, gruhasta etc.) also does not matter. The attitude we
have is what matters. गुहामां वसतु You may be living in a cave. That is ok. गेहेवा वसतु
You live in a house as a gruhasta. That is ok. Sanyasa is not compulsory [does not
mean Sanyasa should not taken at all otherwise we will be in trouble]. फटह् अत्रऩ

You may be living outside the world वनेवा You may be living in the forest. That is ok.

अटि शशखये One may be living in the top of a mountain like kedar, badari. जरेवा You

may live amidst water (island) वह्नौ वा You may live amidst fire (desert). Where you

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live doesn‟t matter. वसते् परल्म्कं What type of benefit will the place bring? The

place can never determine the spiritual progress. हे शंबो मस्म अन्त् कयिम्तवऩदे – The
physical body might be within an ashram, but where is the mind located? The fish
lives in pure water but still it eats the dirt that falls inside. If the person‟s mind is
fixed at your feet (ल्स्थतं चेत ्). Fixing the mind at the feet of bhagavan is मोग् – not
the number of photos that you have, not the number of agarbhatis you light.
Whoever enjoys such a mind, that person is the greatest yogi (ऩयभमोगी). That

person alone can be the happiest person (सुखी). Even if the conscious mind is

involved in vyavahara, the sub-conscious mind should never look away from the goal
– like a person travelling in a train who might get down at an intermediate station
and buy items (Nagpur – orange; kadappa – chappati stone…there could be 4
other stones at home already but the camp is not complete without buying this).
Earning money, getting married, getting children, educating them – all these are not
the ultimate goal but only intermediary stations – the ultimate goal is attaining
oneness with bhagavan.

प्ररोबाद्यैयथााहयिऩयतन्िोधशनगृहे
प्रवेशोद्युक्तस्सन्भ्रभशतफहुधातस्कयऩते।
इभंचेतश्चोयं कथशभहसहे
तवाधीनंकृत्वाभशमशनयऩयाधेकुरुकृ ऩाभ ्॥२२॥
pralōbhādyairarthāharaṇaparatantrōdhanigr̥hē
pravēśōdyuktassanbhramatibahudhātaskarapatē|
imaṁcētaścōraṁkathamihasahē
tavādhīnaṁkr̥tvāmayiniraparādhēkurukr̥pām||22||

Every human mind gets obsessed with अथाम & काभ. Any amount I acquire, the sense
of insecurity does not go away – the sense of insecurity only increases with more
money at my disposition. You cannot go on leave locking your house at Madras.
You are worried about the security of the house that is supposed to give you
security. “Before I come to ashram for a stay, what do I do with my dog? The
bluecross also cannot take care of it because the dog will eat only if I personally
feed it.” I am talking about GOD and he is interested on DOG . A person can feel
secured without anything and one can feel insecured with everything. The sense of
security has nothing to do with what we possess. But we have a भोह.The sense of
security is an internal problem.

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One can never fulfill desires and feel complete. “When I don‟t have anything, I want
only 100/-. Once I become िती, then 1000/- becomes a decent amount. Then

सहस्राददऩ् रऺं वाञ्चशत. Once I have got a few lacs, a good MP post. An MP wants to
become an emperor (from MP to PM). An emperor wants to be Indra. Indra wants
the post of Brahma. Brahma wants the status of Vishnu. Vishnu wants the status of
Shiva. There is no end.”

But what is my mind doing? धशन गृहे प्रवेिोद्युि् I want to meet rich people,

industrialists. For what purpose? अथामहयणऩयतन्ि् Somehow I want to share their

wealth. प्ररोबाद्यै् By tempting (them) them to invest फहुधा भ्रभशत My mind is

constantly scheming/planning in manifold ways. Life requires money – even a

sanyasi needs food & cloth which are modifications of wealth but the whole life
cannot be spent अथाम & काभ alone. The proportion of pickle to curd rice should be

clear. तस्कयऩते Oh God of all thieves. My mind is the greatest thief and cannot be

controlled by me. इभंचेतश्चोयं This thief, my mind. कथभ ्इह सहे I don‟t know how to

handle हे िंकयक्तवबो तवाधीनं Bring my mind under your control because I have become

helpless भशमकृ ऩाभ ् कुरु Relieve me from this difficult task अहं शनयऩयाधे Show mercy on
me who is innocent (Only my mind is bad and not me).

कयस्थेहेभािौशगरयशशनकिस्थेधनऩतौ
गृहस्थेस्वबूाजाऽभयसुयशबशचन्ताभल्िगिे।
शशयस्थेशीतांशौचयिमुगरस्थेऽल्खरशुबे
कभथंदास्मेऽहं बवतुबवदथंभभभन्॥२७॥
karasthēhēmādraugiriśanikaṭasthēdhanapatau
gr̥hasthēsvarbhūjā:'marasurabhicintāmaṇigaṇē|
śirasthēśītāṁśaucaraṇayugalasthē:'khilaśubhē
kamarthaṁdāsyē:'haṁbhavatubhavadarthaṁmamamanaḥ||27||

If you have any enemy and want to take revenge, gift him a second hand car.
Suppose bhagavan says “Who wants your mind?” So, Shankacharya tries another
method. “Oh bhagavan! You are loved by me. There is a general practice of
exchanging gifts. I want to give you a gift. A gift should be something that the other
person doesn‟t have. In almost every marriage, there will be lots of pressure cookers

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& flasks. I find that you have everything that one can aspire for – the only thing
you don‟t have is a mind like mine. So, I have decided to gift it to you.”

The problem of any seeker is handling the mind. It becomes the biggest burden if
we do not know how to handle it. I then try to escape from my own mind. But you
can escape from everything & everyone else except your mind. So, the disciple
wants to somehow handover his mind to bhagavan. Often, what we don‟t want, we
gift it to others. हे भादर् = golden mountain of the Himalayas. According to our
puranas, Himalaya is considered to be a golden mountain. It is tradition for the son-
in-law to get what the father-in-law has कयस्थे = in your control. धनऩशत् = Kubera

शनकटस्थे = at your beg & call. All the wonderful celestial things are near you स्वबूज
म ्

= parijata (celestial wish-yielding tree) [स्वबू्म = heaven] अभयसुयशब् = wish-yielding

cow kamadhenu शचन्ताभणणगणे = wish-yielding gem [शचन्ताप्रदभणण्] गृहस्थे = in your

residence. What about providing your with an a/c? िीतांिु् [cool-rayed] = चन्र्;

शियस्थे in your head अणखरिुबे = all auspicious things चयणमुगरस्थे at your feet. What

can I offer when you have everything? भभभन् बवदथं बवतु I have decided to place

my mind at your feet. A gift is not supposed to be returned back – it can be given
to someone else though.

सारूप्मंतवऩूजनेशशवभहादे वेशतसंकीताने
साभीप्मंशशवबत्रक्तधुमाजनतासांगत्मसंबाषिे।
सारोक्मंचचयाचयात्भकतनुध्मानेबवानीऩते
सामुज्मंभभशसद्धभिबवशतस्वाशभन्कृ ताथोऽस्म्महभ ्॥२८॥
sārūpyaṁtavapūjanēśivamahādēvētisaṁkīrtanē
sāmīpyaṁśivabhaktidhuryajanatāsāṁgatyasaṁbhāṣaṇē|
sālōkyaṁcacarācarātmakatanudhyānēbhavānīpatē
sāyujyaṁmamasiddhamatrabhavatisvāminkr̥tārthō:'smyaham| | 28 ||

In dvaitam, depending on the devotee‟s level & bhagavan‟s grace, one will have 4
grades of liberation - सारोक्मं [सा = similar; becoming a citizen of bhagavan‟s lokha –

vaikunta/kailasa], साभीप्मं [within bhagavan‟s lokha, being in close proximity to

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bhagavan & not near the border], सारूप्मं [सभानरूऩत्वं; because of the intensity of

devotion, the devotee gets the divine qualities of bhagavan – a mini-god himself],
सामुज्मं [the highest state in dvaitam – merging into bhagavan and becoming an
internal part of bhagavan]. Where there is gradation/comparison, jealously is bound
to come. In advaita, moksha is going beyond the gradation. शिवबक्ति धुमज
म नता सांगत्म

संबाषणे सारोक्मं बवशत = There will be सारोक्मं if the devotee has got

conversation/association with shiva bhaktas [धुमम endowed with जनता people not

political party]. शिव भहादे वेशतसंकीतमने साभीप्मं बवशत. If the devotee does

namasankirtanam, he attains proximity with bhagavan तवऩूजने सारूप्मं बवशत. If the

devotee does shiva puja, he attains the qualities [virtues/form] of bhagavan

[psychology says that as a person thinks, so he becomes] – don‟t worry if you are a
anjaneya bhakta. चय-अचय-आत्भक-तनु [body] –ध्माने सामुज्मं बवशत – In meditating

upon Vishwarupa Shiva, merger is attained. If bhagavan is looked upon as

Vishwarupa, I cannot be outside vishvam. When all is GOD, how can இந்த ஆள் be
left out? In fact, GOD cannot reject me. If GOD is incapable of one thing, it is that.
Birbal to Akbar – “You are greater than GOD. How? You can banish a person outside
your kingdom.”In Vishwarupa darshan, nothing physical happens but mentally, I
conclude that I am an integral part of bhagavan. Physchologically, until we get

strength, we want to belong to someone – this gives a heavy relief. शसद्धभि –

here & now. In dvaitam, the merger happens only in death but not so in
advaitam. अहम्कृ ताथम् अणस्भ – I am fulfilled/satisfied.

त्वत्ऩादाम्फुजभचामाशभऩयभंत्वांशचन्तमाम्मन्वहं
त्वाभीशंशयिंव्रजाशभवचसात्वाभेवमाचेत्रवबो।
वीऺांभेटदशचाऺुषींसकरुिांटदव्मैल्श्चयं प्राशथातां
शंबोरोकगुयोभदीमभनस्सौख्मोऩदे शंकुरु॥२९॥
tvatpādāmbujamarcayāmiparamaṁtvāṁcintayāmyanvahaṁ
tvāmīśaṁśaraṇaṁvrajāmivacasātvāmēvayācēvibhō|
vīkṣāṁmēdiśacākṣuṣīṁsakaruṇāṁdivyaiściraṁprārthitāṁ
śaṁbhōlōkagurōmadīyamanasaḥsaukhyōpadēśaṁkuru||29||

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We are requesting bhagavan himself to come in the form of a guru to give brahma-
vidya. “Oh bhagavan. Either send me a guru. If no one is at your disposal, you
yourself come as my guru.” I don‟t know what is/is not the proper teaching. Many
people say that their teaching only is the proper one [Krishna Consciousness
movement – Bhagavad Gita “As it is” – which means other interpretations of Gita are
wrong]. Even if you are willing to bless me, I should become the ऩािभ ् for that.
Giving is not enough – there should be an appropriate receptacle. I will prepare
myself but still your grace is needed. From where should I start preparing/purifying
my mind? त्वत्ऩादाम्फुजभ ् अचममाशभ = Let me start with your lotus feet - pancha maha

yagna, karma yogathus getting chiita shuddi [purity] त्वां ऩयभं अन्वहं [regularly]

शचन्तमाशभ – I shall practice upasana of you regularly thus getting chitta ekagratha

[focused]. त्वाभीिंियणंव्रजाशभ – Taking refuge under you, I do all these sadhanas i.e.
I shall not be arrogant [both individual effort and ishwara‟s grace is important]. Any
good thing you want to do, there will be 100‟s of obstacles [hidden & un-hidden;
boxing with 5 people in a dark room where the other 5 people alone can see me –
prarabdha is unseen; which prarabdha will strike when I don‟t know. Prarabdha can
see me but not vice-versa. Prarabdha are many whereas I am only one]. Once I
am pure and focused, I have to take knowledge from scriptures. When I study
scriptures independently, it only confuses me. At various places in the scriptures,
statements are contradictory – they have to be properly un-locked by a guru. But I
do not know who the guru is? How do I know that the guru knows the correct
meaning? I can never choose the guru – it should click. For that, I need the grace of
ishwara. Therefore, त्वाभेवमाचे – I am beg of you only in gaining this rare rare rare

knowledge. सकरुणां वीऺांभेददि – May you direct your compassionate glance from the

corner of your eyes. ददव्मैणश्चयं प्राशथमतां – a glance for which the devas are waiting

[ददव्मै्=दे वै्]. Even gods are in the cycle of birth-death. In prisons, I have heard that
[should not say seen] there are grades of jails – similarly, gods are in “A” class jail.
िंबो रोकगुयो = You are the adi guru of the whole universe सौख्मोऩदे िं कुरु May you

give me the teaching of brahma-vidya. For whom? भदीमभनस्. The final stage of

spiritual sadhana is consistent, systematic teaching for a length of time under a

competent teacher – you cannot escape this; you can keep postponing this but you
cannot avoid.

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भागच्छत्वशभतस्ततोशगरयशबोभय्मेववासंकुरु
स्वाशभन्नाटदटकयातभाभकभन्कान्तायसीभन्तये ।
वतान्तेफहुशोभृगाभदजुषोभात्समाभोहादम-
स्तान्हत्वाभृगमात्रवनोदरुशचताराबंचसम्प्राप्स्मशस॥४३॥
māgacchatvamitastatōgiriśabhōmayyēvavāsaṁkuru
svāminnādikirātamāmakamanaḥkāntārasīmantarē|
vartantēbahuśōmr̥gāmadajuṣōmātsaryamōhādaya-
stānhatvāmr̥gayāvinōdarucitālābhaṁcasamprāpsyasi||43||

Tranquility of mind (िभ्) is possible only when values are followed. Without a
tranquil mind, knowledge cannot be received. Even if it is received, it cannot be
absorbed. Even if it is absorbed, it cannot be internalized. Like oil on the top of
water, knowledge will remain separately. I can give a brilliant lecture on values but
in my life, there will be a big gap – I will be a hypocrite. In fact, Vedanta is relatively
simple – the biggest problem is tackling the mind. In addition to individual effort, we
have to take the grace of Ishwara also. “Oh Bhagavan [हे स्वाशभन ्]. You are a great

hunter – you are called दकयात also [Mahabharata incident] – you are the आदद दकयात्.
A hunter always loves hunting. You require a wild forest for hunting. Oh Siva. You
need not go anywhere [इतस्तत्भागच्छ। भशम एव वासं कुरु]. You have got a dense

forest [कान्ताय्. सीभन्तये = within the boundaries] here, my mind [भाभक भन्]. It is

dense because of wild growth - अऻान-अन्धकाय्. In it, I have got so many wild

animals [फहुि् भृगा् वतमन्ते] that are not tamed and destructive [to myself & others]

[भद जुष् भात्समम भोहादम् wild like an elephant in rut] in the form of uncultured
thinking that nobody can restrain. They are so inexhaustible that you can pitch a
tent and live permanently in my mind. don‟t go here and there भात्सममभ ् – jealousy -

the incapacity to tolerate somebody else‟s progress. तान ् हत्वा clean the forest भृगमा

क्तवनोदरुशचताराबं you are going to get the benefit of the entertainment of hunting the

wild animals and my mind is cleared of the wild growth.

कयरननभृग्कयीन्िबङ्गो
घनशादा र
ू त्रवखण्डनोऽस्तजन्तु्।
शगरयशोत्रवशदाकृ शतश्चचेत्-

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कुहये ऩञ्चभुखोल्स्तभेकुतोबी्॥४४॥
karalagnamr̥gaḥkarīndrabhaṅgō
ghanaśārdūlavikhaṇḍanō:'stajantuḥ|
giriśōviśadākr̥tiścacētaḥ-
kuharēpañcamukhōstimēkutōbhīḥ||44||

Let the whole world go away from me. No human being can blackmail me. Because I
have got the greatest support behind. Suppose a person is in the forest. He is going
to be afraid of all the wild animals. If he walks with the support of a lion, how will he
feel? Similarly, so many frightening situations are there and you have the lion
(bhagavan) with you. How will you feel? In this stanza, we have got the “pun” figure
of speech where one word will apply to the lion and the other to bhagavan. The lion
bhagavan is occupying a cave. He requires a cave. What is the cave? The mind itself
- चेत्कुहये . ऩञ्चभुख् – The five-faced one [another meaning is wide-mouthed; ऩञ्च

wide; भुख mouth; when a lion opens, in circus we see people putting their head into

it and taking it out effortlessly] कयरग्नभृग् [कये रग्नभृग् मस्म] A five-faced one that

has got a deer in one hand [भृग् deer] Shiva is also called भृगधय्, the deer

representing the restless mind of the devotee. कयीन्रबङ्ग् destroyer of big elephants

[incident of shiva destroying gajamukhasura; bhagavan took his skin and made the
skin his dress गज चभमधय्] घन िादम र
ू क्तवखण्डन् destroyer of the powerful tiger [िादम र
ू ]

Shiva destroyed व्माघ्रासुया; अस्तजन्तु् lion can destroy all the animals [at the time of

pralayam, shiva can destroy all beings]. शगरयि् = reside in mountain [lion, shiva].

क्तविद-आकृ शत् endowed with a shining skin. Such a lion like bhagavan shiva is
residing in my heart. Why should be afraid of anything in the creation. As long as we
have fear, our devotion is fake/lip devotion. A frightened devotee is like a square
round – doesn‟t exist. Whenever you have fear, you can chant this.

एकोवारयजफान्धव्ल्ऺशतनबोव्माप्तंतभोभण्डरं
शबत्वारोचनगोचयोऽत्रऩबवशतत्वंकोटिसूमाप्रब्।
वेद्य्टकन्नबवस्महोघनतयं कीदृनबवेन्भत्तभ-
स्तत्सवंव्मऩनीमभेऩशुऩतेसाऺात्प्रसन्नोबव॥५८॥
ēkōvārijabāndhavaḥkṣitinabhōvyāptaṁtamōmaṇḍalaṁ
bhitvālōcanagōcarō:'pibhavatitvaṁkōṭisūryaprabhaḥ|

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vēdyaḥkinnabhavasyahōghanataraṁkīdr̥gbhavēnmattama-
statsarvaṁvyapanīyamēpaśupatēsākṣātprasannōbhava||58||

During the night, there is a thick darkness pervading the whole earth and sky
[णऺशतनबोव्मािं]. But I find that even this dense darkness is removed [तभोभण्डरंशबत्वा]
by the sun when it arises. You are said to be endowed with the brilliance of 1 crore
suns [कोदटसूमप्र
म ब्]. When 1 sun itself can remove all the darkness in the earth, how
much should the 1 crore suns be able to remove? But in spite of you being endowed
with the brilliance of 1 crore suns, my internal darkness is still surviving. I guess the
thickness of my internal तभ् is so great [भत्तभ्कीदृक्घनतयं बवेत ्] that you are not
recognized by me - I will not be able to remove it without your grace.
एक्वारयजफान्धव् There is only one sun in the sky [वारयजभ ् lotus फान्धव् friend; the

lotus is able to bloom only when the sun arises]. रोचनगोचय्बवशत it is able to give

darshan to me. तत्सवंव्मऩनीम May you remove all the darkness साऺात्प्रसन्नोबव. May
you be pleased with me and appear in front of me – may you be recognized by me
हे ऩिुऩते – Oh bhagavan of all beings.

अङ्कोरंशनजफीजसन्तशतयमस्कान्तोऩरंसूशचका
साध्वीनैजत्रवबुंरताल्ऺशतरुहं शसन्धु्सरयद्वबरबभ ्।
प्राप्नोतीहमथातथाऩशुऩते्ऩादायत्रवन्दद्वमं
चेतोवृत्रत्तरुऩेत्मशतष्ठशतसदासाबत्रक्तरयत्मुच्मते ॥ ६१ ॥
aṅkōlaṁnijabījasantatirayaskāntōpalaṁsūcikā
sādhvīnaijavibhuṁlatākṣitiruhaṁsindhuḥsaridvallabham|
prāpnōtīhayathātathāpaśupatēḥpādāravindadvayaṁ
cētōvr̥ttirupētyatiṣṭhatisadāsābhaktirityucyatē||61||

Here, Shankaracharya gives the definition of bhakti [सा बक्तिरयत्मुच्मते]. Bhakti is

defined as that in which a devotee‟s mind is spontaneously fixed upon/gravitates
towards bhagavan – ऩिुऩते् ऩादायक्तवन्दद्वमं प्राप्नोशत.

1st example: अङ्कोरं शनजफीज सन्तशत् [a special tree; when the seeds fall from this

tree, the seeds somehow travels towards the trunk & root of the tree itself; सन्तशत्

multitude शनजफीज it‟s own seeds].

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2nd example: सूशचका अमस्कान्तोऩरं [उऩरं piece अमस्कान्त् magnet सूशचका needle] the

magnet does not invite – the attraction is natural;

3rd example: साध्वी [devoted, loving, caring wife] नैजक्तवबुं [thoughts of a साध्वी will be
centered around the welfare of her own husband; I had gone to a house for bhiksha.
I was telling my story enthusiastically. The couple were listening interestingly. Then
came a phone call. One of them stood and went away to pick the call. While I was
talking to the other person, suddenly the other person said 8.00 „o‟ clock. The lady
on the phone then replied 8 „o‟ clock to the other person on the phone. Only then I
discovered that this person was not listening to my talk but on the phone
conversation – he also had the siddhi to know who the other person on the other
end of the phone. Not only that, he could also guess the context of the
conversation!]

4th example रताणऺशतरुहं . Just as a creeper naturally goes towards a tree शसन्धु्

सरयद्वल्रबभ ्। Just as the rivers naturally move towards their source i.e. the ocean.

The rivers seem to know from where they have originally come though their
temporary home is the mountain from where they flow. Mind thinks for the end
more than the means – love for the end is more than the love for the means. In and
through wordly activities [चेतोवृक्तत्त् thoughts], the mind of a devotee always [सदा]

rests after having reached [उऩेत्म] at the feet of bhagavan just as examples given
above.

भागाावशतातऩादक
ु ाऩशुऩतेयङ्गस्मकूचाामते
गण्डू षांफुशनषेचनंऩुयरयऩोटदा व्माशबषेकामते।
टकंशचद्भल्ऺतभांसशेषकफरंनव्मोऩहायामते
बत्रक्त्टकंनकयोत्महोवनचयोबक्तावतंसामते॥ ६३॥
mārgāvartitapādukāpaśupatēraṅgasyakūrcāyatē
gaṇḍūṣāṁbuniṣēcanaṁpuraripōrdivyābhiṣēkāyatē|
kiṁcidbhakṣitamāṁsaśēṣakabalaṁnavyōpahārāyatē
bhaktiḥkiṁnakarōtyahōvanacarōbhaktāvataṁsāyatē|| 63||

When a person practices bhakti for the sake of a wordly benefit [सकाभबक्ति्], all

rules & regulation should be observed – the time of puja, the type of deity, the type
of neivedhyam, the no. of priests, the type of uccharanam, the amount of dakshina

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etc. Then alone the person can hope to fulfill the desire. But when bhakti is meant
for purification of mind [शनष्टकाभबक्ति्], then even the violation of the rules does not

matter - all rules become un-important; even if the violation happens, it doesn‟t
matter. Shankaracharya refers to the story of Kannapa. He was a hunter and a great
devotee of bhagavan. On the outskirts of the village, there was a shiva [ऩुयरयऩु् =

ऩुयाणांनािक् destroyer of the three cities] temple. He developed an interest to

develop the puja. But he didn‟t have any vessels with him. So, he carries water in his
mouth [गण्डू षभ ् mouth अम्फु water] and spits out [शनषेचनं] on the shivalinga as

abhishekam [ददव्मशबषेकामते ]. His hand had the meat that was half-eaten

[बणऺतभांसिेषकफरं] – this becomes a fresh offering [नव्मोऩहायामते]. He offers it as

neivedhyam. Bhagavan wanted to test his bhakti. One day when he went to the
temple, blood was oozing from one of shivalinga‟s eye. Kanappa thinks that
bhagavan has somehow lost his eye. So, he scooped out one of his eyes and placed
it in the place where blood was oozing – the blood flow stopped [first eye
donation]. Blood then started flowing from the other eye now. To know where the
2nd eye has to be placed, he places his worn-out chappal [भागामवशतमत ऩादक
ु ा] on the

forehead of the linga [अङ्गस्म कूचाममते; कूचाम portion between the eyebrows] as a

mark and when he was about to remove the 2nd eye, shiva appears, blesses him and
takes him - all consistent violation of every rule of puja; all the dont‟s were
consistently followed. बक्ति् दकं न कयोशत – What cannot a sincere devotion do? It

can transform even the most tamasic worship into sattvic worship. बिावतंसामते –

Such a devotee becomes a gem [अवतंस् ornament] of a devotee.

एष्मत्मेषजशनंभनोऽस्मकटठनंतल्स्भन्निानीशतभत ्
िऺामैशगरयसील्म्नकोभरऩदन्मास्ऩुयाभ्माशसत्
नोचेटिव्मगृहान्तये षुसुभनस्तबऩेषुवेद्याटदषु
प्राम्सत्सुशशरातरेषुनिनंशंबोटकभथंतव॥ ८० ॥
ēṣyatyēṣajaniṁmanō:'syakaṭhinaṁtasminnaṭānītimat
drakṣāyaigirisīmnikōmalapadanyāsaḥpurābhyāsitaḥ
nōcēddivyagr̥hāntarēṣusumanastalpēṣuvēdyādiṣu
prāyaḥsatsuśilātalēṣunaṭanaṁśaṁbhōkimarthaṁtava|| 80 ||

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Here, shankaracharya brings out the confidence of the devotee. Even though the
mind does not have all the holy virtues, inspite of my deficiencies, bhagavan will
come and occupy my mind. सौरभ्मं compromise. My heart is very very hard – I am a
stone-hearted cruel person; I don‟t have any tender qualities like compassion. I am
asking you to come and occupy my heart. I know you are a great dancer as Nataraja.
Regularly, you have to do practice especially on pradosha evenings. If you come to
my heart, it is going to be tough as my heart is so hard. In your biography I found
that you enjoy dancing on the rocky top of mountains [शगरयसीणम्न] even though

there are wonderful palatial places [[ददव्मगृहान्तये षुसत्सु], specially designed

auditoriums [वेद्याददषु] that offer you cushion/carpet/flower beds [सुभनस्तल्ऩेषु] in and

I was wondering the purpose – you wanted to come and dance in my heart and you
decided you will do a rehearsal/practice. एष्जशनंएशत – this devotee is going to be

born अस्मभन्कदिनं – his heart is going to be hard तणस्भन्नटानी – In it, I shall dance.

भिऺामै – to save me कोभरऩदन्मास् – dance with the tender feet of yours was

practiced by you [ऩुयाभ्माशसत्] प्राम्सत्सुशिरातरेषुनटनंिंबोदकभथंतव When you have

got wonderful places to dance, what other reason could there be for you to dance
on rocky places? „

स्तोिेिारभहं प्रवल्च्भ न भृषा दे वा त्रवरयञ्चादम्

स्तुत्मानं गिनाप्रसङ्गसभमे त्वाभग्रगण्मं त्रवद्ु ।
भाहात्म्माग्रत्रवचायिप्रकयिे धानातुषस्तोभव-
द्धत
ू ास्त्वां त्रवदरु
ु त्तभोत्तभपरं शंबो बवत्सेवका् ॥ १०० ॥
stōtrēṇālamahaṁ pravacmi na mr̥ṣā dēvā viriñcādayaḥ
stutyānaṁ gaṇanāprasaṅgasamayē tvāmagragaṇyaṁ viduḥ |
māhātmyāgravicāraṇaprakaraṇē dhānātuṣastōmava-
ddhūtāstvāṁ viduruttamōttamaphalaṁ śaṁbhō bhavatsēvakāḥ || 100 ||

स्तोिेण अरं enough of your praises as it humanely impossible to exhaust your glory

अहं भष
ृ ा न प्रवणच्भ Whatever I have said here is true क्तवयञ्चादम् दे वा् त्वाभ ् अग्रगण्मं क्तवद्ु

Even gods like brahma etc. declare you as the greatest one स्तुत्मानं गणना प्रसङ्ग

सभमे They said so when they enumerated the deities who are adorable – you were

1st on the list भाहात्म्माग्र क्तवचायण प्रकयणे When they had a discussion on the glories of

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each one [भाहात्म्मभ ्] the glories of all other deities disappeared/thrown away [धूता्]

like husk in the slightest breeze [धानातुषस्तोभवत ्] They, being your devotees

[बवत्सेवका्] concluded that you alone can give the highest of the highest fruit

[उत्तभोत्तभपरं] of moksha हे िंबो Oh Bhagavan Shiva. So, I will also definitely get

moksha from samsara.

ॐ ऩूिाभद् ऩूिाशभदं ऩूिाात्ऩूिाभुदच्मते

ऩूिास्म ऩूिाभादाम ऩूिाभेवावशशष्मते ॥
ॐ शाल्न्त् शाल्न्त् शाल्न्त् ॥
om̐ pūrṇamadaḥ pūrṇamidaṃ pūrṇātpūrṇamudacyate
pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate ||
om̐ śāntiḥ śāntiḥ śāntiḥ ||

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 www.arshaavinash.in

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All the E-books available on the website can be downloaded FREE!

PUJYA SWAMI DAYANANDA SARASWATI- A BRIEF BIOGRAPHY BY N. AVINASHILINGAM.

It is available in English, Tamil, Hindi and Portuguese.

SWAMI PARAMARTHANANDA‟S TRANSCRIBED CLASS NOTES: Available class notes are

Bhagavad Gita (3329 pages), Isavasya Upanisad, Kenopanisad, Kathopanisad, Prasna
Upanisad, Mundaka Upanisad, Mandukya Upanisad with karika, Aitareya Upanisad,
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There are many more books and articles on Indian culture and Spirituality, Chanting,
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