sharada bhu jang am chandra

॥ ौीशारदाभजुम ॥्.. shrI shAradAbhujangam byChandrashekhara Bharathi ..

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Text title : shrii shaaradaa bhujaNgamFile name : shAradAbhujangamchandra.itxCategory : bhujangaLocation : doc_deviiAuthor : Shri Chandrashekhara Bharathi Swami of ShringeriLanguage : SanskritSubject : philosophy/hinduism/religionTransliterated by : N.Balasubramanain bbalu at sify.comProofread by : N.Balasubramanain bbalu at sify.comTranslated by : N.Balasubramanain bbalu at sify.comLatest update : March 9, 2007Send corrections to : [email protected] access : http://sanskritdocuments.org

॥ ौीशारदाभजुम ॥्

॥ ौीशारदाभजुम ॥्Composed by Shri Chandrashekhara Bharathi Swami of Shringeri.

INTRODUCTION:- These following verses are in praise of SharadaDevi, the presiding deity at the famous temple at Shringeri inKarnataka state. They were composed by Shri Chandrashekhara BharathiSwami who adorned the Sharada Peetam as its 34th pontiff. He wasa great scholar, and a spiritual Everest. The numerous devoteeswho visited Shringeri considered him to be an incarnation of theSharada Devi. They used to unburden their woes and problems in hisprescence and seek his blessings for their relief. He was greatlymoved by their sufferings which are the consequence of strayingaway from the path of dharma and their inability to seek the Lord’sgrace by praying to Him. To help them in this matter he composedmany stotras (hymns). These hymns are couched in simple languageso that everyone can recite them. This Sharada Bhujangam is onesuch hymn. Herein the saint identifies himself with a lay personwho is suffering because he is burdened with many problems. So,he prays to the Sharada Devi to take pity on him and grant relieffrom the sufferings.Sharada Devi:- The Goddess Sharadha Deviis generally worshipped as the goddess of learning and speech.She is known by the popular name of Sarasvathi and as the wife ofBrahma the god of creation. But, as in the case of all stotrams,She is depicted here as the Supreme Being capable of giving theultimate goal, the supreme bliss (mokSham). The upanishad says thatthe Supreme Being alone that appears in many forms like Brahma, Siva,Vishnu, Indra etc. स ॄ स िशव हिरेोरःपरमराट ्॥ (Narayana suktam.)

1

2 ॥ ौीशारदाभजुम ॥्

Thus, Sarasvathi hasthese names in Her 108 namavali -सवदवेतुा = She is worshipped by all gods, चतवु ग -फलूदा = She willgrant all the four goals and so on. The Mooka kavi says this in hisMookapanchasati (500 verses in praise of KamakShi) in the Arya Shatakam(40).बe्ginsmallshlokaवदनारिव-वो-वामातटी-वशवंदीभतूा ।पुषिऽतये ऽधेा परुिपा मवे कामाि ॥एndshlokabThis versestates that KamakShi alone is there as the wife of Brahma residentin His face, of Vishnuin His chest and Siva in lap on His left side. Another verse in thesame century (78)salutes Devi saying She is Saraswathi and in that form She appearsas the wife of Brahma, and also has the names Katyayani, Kali,Kamakoti Kala, Bharati, Bhairavi, Bhadhra, Shakini, Shambhavi, Shiva.बe्ginsmallshlokaिवे िवधातिृवषये कााियिन कािल कामकोिट कले ।भारित भरैिव भिे शािकिन शािव िशवे वुे भवतीम ॥्एndshlokabLord Krishna says that He (the Supreme Being) alone appears as alldeities. Any worship offered to any form and name goes to Him aloneand He alone grants the wishes of the worshippers through that form.But such worshippers of these various forms do not realise the truth.बe्ginsmallshlokaयो यो यां यां तन ुं भः ौयाऽिच तिुमित ।त ताचलां ौां तामवे िवदधहम ॥् BG(7-21).एndshlokabWhichever form a devotee wishes to worship with faith, I make the faithmore firm.बe्ginsmallshlokaस तया ौया युः ताराधनमीहत े ।

॥ ौीशारदाभजुम ॥् 3

लभते च ततः कामान म्यवै िविहताितान ॥् BG(7-22).एndshlokabPossessed of that faith, he engages in the worship of that form andhe obtains his desires that are indeed granted by Me alone.Thus,the Supreme being alone that is worshipped as Sharada Devi representsBrahma, Vishnu and Shiva is said in one of Her names in the 108 names(नामाविलः) as :ॄ-िव-ुिशवािका । The list of 108 names also havethe namesशारदा, रमा, िशवा-(िशवाभदेा िशवा), चिडका,चामुडी, वाराही । She can be worshipped by all, though each onemay have different desires, and She will fulfill all those desires.

The translation given is not exact, but general enough to conveythe meaning of the verses. Some comments are also provided. Thefollowing abbreviations are used in the comments. 1- VS - SriVishnu Sahasranama with Sri Sankaracharya’s commentary. 2 - LS -Sri Lalita Sahasranamam with the commentary of Sri Bhaskararaya. 3 -BG - Srimad Bhagavadgita with Sri Sankaracharya’s commentary. 4 - BH -Srimad Bhagavatam. 5 - AS - Atmarpanastuti by Sri Appayya DikShitar.6 - SX - Sri Shivaparadha kShamapana stotram by Shri Shankaracharya.7 - KU - Kathopanishad.Now, let us go to the stotram proper. Thepoet prays that the wonderful form of Shri Sharada Devi, that isresplendent and radiates kindness should be present in his mind.बe्ginsmallshlokaपरुानके-जािज तागयपुयःैयदां मया शारदािभभायम ।्

दयाि गुसंसचब-ितं तदा मािवरु॥ १॥

एndshlokabMeaning:- May the great fortune that shines by the name Sharada,which is soaked in compassion, is seated in the Sri Chakra installedby the great guru Sri Sankaracharya, and obtained by me as the resultof meritorious deeds performed by me in countless previous births be


present in my mind all the time. Note:- Sharada Devi is called bythe poet as ᳚the great fortune that shines by the name Sharada᳚- शारदािभभायम ।्. The reason is that, as said earlier, itis the Supreme Being that is worshipped at Shringeri as Sharada. Thescriptures say that the Supreme Being is beyondour senses. It is beyond sound, touch, form, smell etc. It is beyondwords and thought also. अशशमपमयं तथारसंिनमगव यत ।् KU (1-3-15). The question, then is,how can one worship It or meditate on It? It seems to be an abstractconcept and perhaps uninteresting also.To facilitate worship, Itis said to be available in five forms. They are पर,हू,िवभव, अया िम, अचा । The first two forms are available inplaces like Vaikunta or Kailasa and so are not accessible for us forworship. So also, the avataras or incarnations like that of Rama orKrishna are also not available to us today. We are not able to feelthe antaryami or the godhead available as the divinity within us.Very rarely, perhaps one in a few millions is able to curb thetendency of the mind to flow outwardsand turn it to the God residing in our hearts. Yama, the Lord ofdeath says this.बe्ginsmallshlokaपराि खािन तणृत ्यःूतात प्राँयित नारान ।्

किीरः ूगाानमैत ्आवृचरुमतृिमन ॥् KU (2-1-1).

एndshlokabRealising the limitations of the people, God, who is the very embodimentofcompassion, has made Himself available for worship in every form andin particular in consecrated images where His presence is invoked andworshipped with faith and reverence. This is in the form of archaor idols and images. They may be installed in homes or temples andworshipped. Krishna talks about worship of the Lord in the form ofidols in His advice to Uddhava. (Book 11 of Bhagavatam) Rituals inworship are only an aid in keeping our mind focussed and serious. But


the essence of the worship of the image is the intense feeling that Godis presenting Himself in the image. Sage Naradha says (Bhakti sutraNo.16) that deep involvement in performing puja to images etc., is asign of devotion. पजूािदनरुाग इित पाराशय ः । Prahladhamentions devotion to be of nine types.बe्ginsmallshlokaौवणं कीत न ं िवोः रणं पादसवेनम ।्अच न ं वनं दां समािनवदेनम ॥् BH(7-5-23).एndshlokabWe may note that अचनम ्worshipping Him in images is given a high place in the above list.Just as we can use a small electrical plug point in our house totap all the power we want for our our use, so also, a worshippercan use the small image he worships to draw all that he wants andalso unlimited satisfaction from it. We have to put the switch ONfor the power to flow from the plug point. Devotion is the switchthat makes the image to yield the devotee’s wishes. Such a puja isspecially suited for the harried householders in these days when theymay have only limited time for worship. Great acharyas and saintshave worshipped the Lord in images. The list includes Sankaracharya,Ramanujacharya,Madhvacharya, Chaitanya,Meera andRamakrishna. Saintsin charge of various maths perform elaborate pujas to idols in theirmaths. These saints are spiritually much advanced themselves and neednot do any puja for their own upliftment. But they do the pujas toinculcate upon the numerous people who come to visit them the needto perform pujas. To them the image is not an insentient figure buta living prescence. To the saint composer Thiagaraja, the SupremeBeing as Rama was very much present in the idol he worshipped. He couldnot think of being away from Him even for a short while as Rama, thePrince of Ayodhya was resident in his house. So when he was invitedby the king of Tanjore to come to Tanjore he declined the invitationsaying service to his Rama was more important and gave him greaterhappiness than any amount of wealth. Similarly, the great acharyaVedanta Desika refused to leave Kanchipuram when he was invited toVijayanagar. He said that the Lord Varadaraja in the temple was the


greatest wealth one can have. A devotee offers flowers, leaves waterand some food to the Lord in the image. What he can offer in his pujais naturally limited. And even these are really not his but given bythe Lord only. The worshipper should be aware of this and pray to Godto accept the meagre offering and bless him. A poor farmer who gets achance to meet a great king may offer only some fruits and vegetablesgrown by him in his field; but the great ruler will accept them withgrace and reward him. Likewise God graciously accepts what little adevotee offers. A seed sown in a good soil grows into a healthy plantand returns greatly augmented results to the cultivator. So also whatis offered to Him, He gives back in abundance. God has said that if adevotee offers a Tulsi leaf, flower, fruit or even a little water withlove and devotion He accepts the offering with great satisfaction.बe्ginsmallshlokaपऽं पुं फलं तोयं यो मे भा ूयित ।तदहं भपुतमािम ूयतानः ॥ BG(9-26).एndshlokabThus the stress is on devotion. The kindly Lord accepts with pleasureeven such small offerings being present in an idol. Just as theelectricity flows out of the humble plug point in the house, God’sgrace flows out of the diminutive image worshipped in the house ortemple. The Supreme Being is present in the idol. Sri Vedanta Desikasays that Lord Srinivasa available to us at Tirupati is the SupremeBeing extolled by the scriptures. ौिुतिशरिस िवदी े ॄिणौीिनवस े भवत ु मम परिन श्मेिुष भिपा ।. Thus theidols worshipped in the temples and by us in our own humble house isour interface with the Supreme Being. Is it not a sign of our immenseluck, then, that the Supreme Being that can grant us our wishes andsalvation too if we ask for it is available to us so easily? So itis that Sharada Devi is called by the poet as ᳚the great fortunethat shines by the name Sharada᳚ - शारदािभभायम ।्.In the Narayaneeyam (verse No.1) also the poet Narayana Namboodriexclaims with wonder that the Supreme Being that cannot be directlydescribed by the scriptures and which is the form of liberation itselfshines at Guruvayoor (as the idol of Krishna) as the good fortune of


the people.बe्ginsmallshlokaअं माऽ े पनुपुषाथा कं ॄतंतावाित साात ग्ुपवनपरुे ह भागयं जनानाम ॥्एndshlokabOne does not get the fortune to see and worship ShriSharada at Shrigeri unless he is immensely fortunate. Usually peopleare very interested to visit hill stations, beaches and similar placeswhere they can relax and have some fun. The problem with such visitsis that they will come to end in a few days or weeks and one is backfrom where one started (i.e) to one’s regular routine. Thus such᳚pleasures᳚ are short lived. The time, emoney and effort spent in suchtravels is better spent when we spend it in visiting holy places likeShringeri and see the shrine of Sharada Devi. Such a visit will washoff the sins. This fact is not understand because the results are notpatent. That is why it is said that one should have done meritoriousdeeds (punyam) in innumerable births to have Her darshan. So She isknown as ग मा (LS -189) = One who is difficult to attain. Tohave Her in our minds all the time is very difficult as our minds arereplete with thoughts about ourselves and our family, friends, fortunesand problems. To make it to focus on God requires long and constantpractice. In addition we will require God’s gracd also. This is saidlater on in this poem.What greatly enhances the glory of thetemple of Sharada is the fact that the icon of the Devi was installedby the none other than the great Sankaracharya himself. This factis mentioned in the following verse from the Kamalajadayithashtakam(कमलजदियताकम)् composed in praise of the Devi by ShriNarasimha Bharati Swami, the 33rd pontiff of the peetam.बe्ginsmallshlokaकादौ पाव तीशः ूवरसरुगण-ूाित तः ौौतवूाबं नतेकुामो यितवरवपषुाग यां शलेै ।

संााचा ूचबे बिवधनिुतिभः सािमध चडूािवां शुां च बिुं कमलजदियत े सरं दिेह मम ॥् २॥

एndshlokab


Meaning:- Lord Siva, the consort of Parvati, who was requestedby the the gods at the beginning of the dark age of Kali to save theworld, decided to do so by reviving the path shown by the vedas. Heincarnated Himself with the body of a great renunciant (sanyasi)and coming down to Sringeri. He installed You - Sharada Devi. Heworshipped You, who wear half the moon as an ornament, by severalhymns. Please bless me quickly with wisdom and pure intellect.

But, what all that is said above need not make one think that Sheis beyond reach and discourage him from worshipping Her. She isdescribed here as दयािा । or dripping with compassion. Sheis the very embodiment of mercy. दयामिूत ः = दयवै मिूत ःपं याः । LS(581).The poet talks of his own lowlystatus - one without any spiritual education - and prays for Devi’sgrace by surrendering to Her. By saying he is lowly etc., we haveto understand that the author, who is a great scholar and saintlyperson is speaking on behalf of those who may be lacking spiritualeducation and practices. He is showing us the way to pray.बe्ginsmallshlokaन मं न यं न वा ोऽरीितंिवजानऽे वंु च मःुखरीितम ।्

दिूणॆो न पाऽं शचुः ा-िदित ां ूपे तववै ूसादात ॥् २॥

एndshlokabMeaning:-I do not know mantam or yantram or how to say somethingin praise of You. I do not know how to express my grief also. Assomeone who has prostrated at Your feet will not be affected by sorrowany more, I am surrendering to You by Your grace only.Note:-Mantram मम ् is a formula or prayer sacred to a deity:(e.g.) Om namah Shivayaॐ नमः िशवाय । Yantram यम ्is an amulet, a mystical diagram used as an amulet. One can get Hergrace by worshipping Her by mantras or yantras or by chanting hymnsthat state Her glories. Or else one should be able to express one’sproblems in a manner that will move Her. If one is not capable


of doing anyone of these one should surrender to Her. This issaid in the following verse in the Devi Aparadhaxamapana stotram(ौीदेपराध-मापण-ोऽम)्.बe्ginsmallshlokaन मं नो यं तदिप च न जान ेिुतमहोन चाान ं ान ं तदिप च न जान ेिुत-कथाः ।

न जान े मिुाे तदिप च न जान े िवलपनंपरं जान े मात-दनसुरणं ेशहरणम ॥् (1)..

एndshlokabEven to do this one requires Her grace. As an example, we seethat there are many people who reside near a temple. But we find thaton any day, only a handful few are inclined to visit the temple andworship the Lord. What is preventing others from doing such a simplejob that costs no money? The answer is they lack the Lord’s grace.Does this mean that God is capricious so that He showers His grace onchosen few and withholds it from others? No, His grace is available toall, but some are not receiving it because of their own deficiencies.A person with vision clouded due to some disease of the eyes does notsee objects lit by sun light clearly. This is not because of any faultof the light, but of the defect in his eyes only. Similarly, one whosemind is clouded with negative qualities such as selfishness, anger,avarice, jealousy cannot receive His grace though He is very muchwithin everyone. The person with the diseased eyes can see properlyafter he gets rid of the malady by getting appropriate treatmentfrom a qualified doctor. Similarly, a person with his mind sick withnegative qualities should get rid of those qualities first. Then hismind cleansed of the impurities will be able to receive God’s grace.बe्ginsmallshlokaभवाोिद-मं भवाःै सुरंिवसृं महापाप-गहेायमानम ।्

िववकेािद-हीन ं दयानीरध े त ेममाान-माियुमऽेप यािम ॥ ३॥

एndshlokabMeaning:- I am fallen in the ocean of samsara (cyclic existence). Iam distanced by Siva and others. I am verily the repository of great


sins and devoid of qualities like discrimination. Such a one I am, Inow submit myself at Your feet.Note:- One who feels helpless toget out of the cycle of repeated birth and death (known as samsara),however lowly he be, may surrender to the Lord and get relief. Heis reputed to be the source of great relef to the devotees andspecific remedy for the dreadful disease of samsara for which thereis no other known cure. Kulasekara says this in Mukundamala (27)बe्ginsmallshlokaभािहतौषधं भवभयूसंनकैौषधंौयेःूािकरौषधं िपब मनः ौीकृिदौषधम ॥्एndshlokabHe has these names that express this truth. औषधम ।् -ससंाररोगभषेजात औ्षधम ।् He is the specific remedy for thedisease samsara. VS(287). And भषेजम -् ससंाररोगौषधंभषेजम ।् VS(578). So, one has to approach Sharada Devi to getrelief from the grave illness known as samsara. She being the veryembodiment of kindness, will accept such a person also and help him.Krishna says that one might have never thought of God and lead alife of a sinner. But when he decides to change his ways, the kindlyGod is ready to accept him and uplift him.बe्ginsmallshlokaअिप चते स्ुराचारो भजते मामनभाक ् ।साधरुवे स मः सविसतो िह सः ॥ (BG-9-30).एndshlokabA conflagration reduces to ashes a piece ofstraw thrown into it in a trice. Similsrly, Devi destroys the sinsof Her devotees in no time. She makes them pure. She helps themto tide over the cycle of birth and death. So, She has these names.बe्ginsmallshlokaपापनािशनी - पापं नाशयित ीयिवया जपािदना भानािमित तथा ।यथषेीकातलूमौ ूोतं ूयतेवैमवेा पानःूय�े इित ौतुःे । LS(168).एndshlokabभवनािशनी - भवं


ससंारं नाशयतीित तथा । LS(175).The devotee says he isdistanced by Shiva and others (भवाःै सुरम ि्वसृं ।)The Lord is omnipresent, He is present everywhere. So, one cannever be away from Him. This being so, how can the author say he isdistanced by God? This may be explained by an example. Suppose onewants to listen to a particular program on his radio. But he is notreceiving that program, but some other program. What does he do? Hesimply tunes his receiver to the correct station. He need not carrythe receiver to any other place to hear the program because the radiowaves are all over the place. Once it is properly tuned, he willhear the program immediately. In this way the program is very nearto him. As long as the receiver is not properly tuned the program isnot available and is as good as being far away. Thus, the program isboth near and far away. Similarly, God is all over the place. Yet,he is near to some and far away for others. One has only to tune hismind to God to receive His grace. Tuning one’s mind to God is doneby devotion or bhakti. Devi is attained by devotion. So, She hasthe name भिगा - भा सरंाधनने गा । LS(119).The divine sage Naradha is well known as a great devotee of theLord. He told Vyasa that he roams about the worlds singing Lord’sglories. His mind is constantly tuned to Him. So The Lord readilyreveals Himself in his mind as if summoned by him. BH(1-6-34).बe्ginsmallshlokaूगायतः वीया िण तीथ पादः िूयौवाः ।आत इव मे शीयं दश न ं याित चतेिस ॥एndshlokabCurrently our minds are tuned to the outside world andare receiving wrong signals - relating to mundane affairs.Because of this we are not able to receive signalsfrom God who is very near to us, in fact within us only. But the wisemen (desiring to reach God) direct their minds to Him and receiveHis signals clearly. Lord Yama says this in Kathopanishad. KU(2-1-1).बe्ginsmallshlokaपराि खािन तणृत ्यःू-ाराँयित नारान ।्


किीरः ूगाानमै-दवृचरुमतृिमन ॥्

एndshlokabSometimes one may not receive the program properly even whenthe station is correctly tuned. This indicates that some thingis wrong with the set and not the program. May be, some of thecomponenents are defective; or rusty. So also one might havestudied the shastras; but if his mind finds it difficult to tuneto Him we may conclude that there is nothing wrong with God, butit is the mind that is defective. It may be covered by a thickcoating of sins. The poet says this as महापाप-गहेायमानम ।्᳚he is polluted with terrible sins᳚. Such a mind will be agitated andcannot tune to God. Yama makes this clear in Kathopanishad. (1-3-24).बe्ginsmallshlokaनािवरतो िरताशाो नासमािहतः ।नाशामानसो वािप ूाननेनैमायुात ॥्एndshlokabHe says that one, though he has asharp mind, cannot reach to God if he has not given up evil conduct,or does not have a calm mind or if his senses are not under control.

The scriptures state that the qualities said by Yama are gotby acquiring the four basic qualifications known as साधनचतुय सिः ।. These are to be acquired by one whowants to take to the spiritual path. They are described in detailin texts like Viveka Chudamani. The text Tattvabodha defines themas follows. साधनचतुयं िकम?् िनािनविुववकेः ।इहामऽुाथ फलभोगिवरागः ।शमािदषसिः । ममुुुंचिेत । The capacity to discriminate between the permanent andthe impermanent, dispassion to the enjoyment of the fruits of one’sactions here in this world and hereafter (in the higher worlds likeheaven), the six accomplishments (inner wealth) beginning with shama(शम)and the yearning for liberation. The details are availablein this text and Viveka Chudamni. These four qualifications purgethe mind of pollutants like anger, jealousy, avarice and blessthe student with a keen razor sharp intellect that is capable of


understanding the subtle teachings of spiritual texts imparted bythe teacher. Having got a pure mind by the above said practicesone will be able to tune his mind to God and receive His signalsclearly and without disturbance. The devotion will be fruitful. Elsethe devotion cannot bring any result and God will be far awayfrom him.Aquiring these qualifications is a long and arduousprocess. This is said by the sage Patanjali in his Yogasutra. सत ु दीघ काल-नरैय -सारासिेवतो ढभिूमः ।(1-14).The practitioner will face numerous obstacles, mainly from within. Themind is not used to any discipline. So, any attempt to discipline itwill be firmly resisted. We have the stories of the sage Viswamitrawho had to face serious impediments even when he repaired to foreststo practise penance. One is advised to pray and seek God’s help tosurmount the obstacles. Krishna assures that He will help His devoteein this process. मिः सवगा िण मसादात त्िरिस ।BG(18-58).Keeping this in mind, the poet surrenders to Devi,who is ready to help such disadvantaged people, for succeess inthis endeavour.शरीरं तं तथाऽािण सवा -यहो िकं करोिम यािके वा ।

मया पोमाणािन मँयतां नूयासा मशे तािन ताः ॥ ४॥

Meaning:- My mind and other organs are insubordinate and I amnot able to bring them under my control. I feel helpless. Whatshall I do? You only have to make them come under my control.

Note:-We take so much care of this body that has all the organs,including the mind. But they are ungrateful in that they do notobey our wishes. Inspite of our best efforts they they pull us inthe directions they want to go. It is very difficult to control themand make them follow our wishes.बe्ginsmallshlokaयततो िप कौये पुष िवपितः ।इियािण ूमाथीिन हरि ूसभं मनः ॥ BG(2-60).


एndshlokabIn such a situation. How can we offer them at thefeet of the Lord? Only She should make them come under our controlwhen we can submit them at Her feet. Patanjali says in his Yogasutrathat meditating on the Lord is an easy way to gain control overthe mind. ईरूिणधानाा । (1-22).बe्ginsmallshlokaकदािच ते पादप पजूांिृतं दश न ं वा िवतिुमािन ।

िवजनहं तािन रािम मातःमषृ नवै वािम शीयं ूसीद ॥ ५॥

एndshlokabMeaning:- I have been nurturing my bodily organs -like the limbs andmind in the fond hope that one day they will be useful in worshippingYour lotus-like feet, or think of You or have Your vision. This isthe truth. So, Mother, please be kind to me.Note:- Our shastrasdeclare that the human birth is very special as it is got afternumerous births. Such a precious thing should not be frittered awayin chasing petty and short lived pleasures. It should be used toattain the highest goal of life which is liberation or mokSha. Andattaining liberation is possible only in human birth. However thehuman body is fragile as one does not know when death will cut shortthe life. So the wise one should not waste time but use his body andtry for liberation in this life itself. Krishna gives this advice toHis friend Uddhava.बe्ginsmallshlokaला सुलभिमदं बसवाेमानुमथ दमिनमपीह धीरः

तणू यतते न पतदेनमुृ ु याव-िःौयेसाय िवषयः ख सवतः ात ॥् BH(11-9-29).

एndshlokabIn view of this devotees have been telling themselves (by advisingtheir limbs) to engage in the worship of the Lord. The devoteeKulasekhara asks his tongue to sing His glories, his mind to think of


Him, His hands to engage themselves in worshipping Him, his ears tolisten to listen to His stories, his eyes to see Him, his legs to visitHis temples, his nose to smell the tulasi leaves used in His worshipand his head to bow to Him. This is something like autosuggestion.बe्ginsmallshlokaिजे कीत य केशव,ं मरुिरप ुं चतेो भज, ौीधरंपािण समच यातुकथाः-ँौोऽय ं ण ु ।कृं लोकय लोचनय, हरगे ाङ-्िययुमालयंिजय याण मकुुपादतलुस मधू न न्माधोजम ॥्एndshlokabNow, the saint says how, at different stages in our life, he lostcontrol of our sense organs with the result that he did not think ofthe Mother at any time. He also gives the reasons therefor in the nextthree verses. The stages mentioned are the childhood, youth and oldage. These verses bring to our mind the following popular verse in theBhaja Govindam (7) of Shri Shankaracharya.बe्ginsmallshlokaबालावत ब्ीडासः तणावत त्णीसः ।वृाव-िा-सः परे ॄिण कोऽिप न सः ॥एndshlokabThe carefree child is is lost inplay. The youth is lost in his sweetheart’s charms. The old man broodsover his anxieties. Thus, there is none who thinks of the Lord.बe्ginsmallshlokaमया बालभाव-ितनेािके त-्पदाोजयुमं तृं नवै जात ु ।

मापराधं दया-वािरराशेदरयं न मे शारदऽेि ॥ ६॥

एndshlokabMeaning:- O! Mother! As a child I was playful and so did not thinkof You. O Sharada! Ocean of mercy! please excuse my folly. I have noone to turn to for protection.Shri Shankaracharya goes one stageearlier (i.e.) babyhood. He says that as a baby, he was interested inonly feeding from his mother and was helpless to protect himself even


from tiny insects that bit and harrassed him. In addition he had nocontrol over his sense organs like the mind and limbs and so was hewas steeped in ignorance. He was also a victim of many diseases andwas crying. So, where is the question of thinking of the Lord? Hebegs the Lord to pardon his mistake. SX(2).बe्ginsmallshlokaबाे ःखाितरकेात म्ल-िलत-वपःु पान े िपपासःुनो शिेयेो भव! मल-जिनता जवो मां तदुि ।

नाना-रोगाितःखात ्िदत-परवशः शरं न रािमो मऽेपराधः िशव िशव िशव भोः ौीमहादवे शो! ॥

एndshlokabNote:- Next, the poet talks about his youthhood.बe्ginsmallshlokaतथा यौवन े मिचोहमासंदीयं पदां तृं नवै नवै ।

मापराधं िविध-ूमेकाेन पऽु े मनागपुेा जनाः ॥ ७॥

एndshlokabMeaning:- Similarly, I was full of energy and hot headed as anyouth. I did not think of Your feet even for a short while. O Sharada,the dear consort of Brahma, You should excuse my mistake. A motherwill not ignore a child.Note:- Shri Shankaracharya says thatas a well developed youngster his mind was whisked away by senses.He lost his discretion and was lost in sense pleasures provided bymoney and the company of family, relativesetc. He was full of vigour and proud. He did not think of anythingconnected with the Lord.So, he begs the Lord to pardon his mistake. SX (3).बe्ginsmallshlokaूौढोऽहं यौवनो िवषय-िवषधरं पिभम म -सौदो नो िववकेः सतु-धन-यवुित-ाद-सौे िनषणः ।

शवैे िचा-िवहीन ं मम दयं अहो मान-गवा िधढंो मऽेपराधः िशव िशव िशव भोः ौीमहादवे शो! ॥

एndshlokab


The poet says that ᳚a mother will not ignore a child᳚ - न पऽु ेमनागपुेा जनाः । and overlook the mistakes committed. Theदेपराध-मापण-ोऽम ्Devi-Aparadha- kShamapana Stotramhas a similar verse wherein the poet talks of the various acts ofomission and commission committed by him due to ignorance of rules ofproper conduct (dharma) and sheer laziness etc.. He asks the Motherto pardon them saying there may be a vile son, but never a bad mother.

बe्ginsmallshlokaिवधरेानने ििवण-िवरहणेालसतयािवधयेाशाव चरणयो-या िुतरभतू ।्

तदतेत ्ं जनिन सकलोािरिण िशवेकुपऽुो जायअेत िचदिप कुमाता न भवित ॥

एndshlokabNow, the poet explains as to why he could not even think of Deviin his old age.बe्ginsmallshlokaजरारोग-सीिडताो जरायांकथं वा रयें पदं शारदा ।्

मापराधं समं मदीयंमाधतू-सव सहाखव-गव ॥ ८॥

एndshlokabMeaning:- In the old age, when my body would have becomedecripit and host to a variety ofdiseases, O Sharada! how will I be able to remember Your feet? You,who excel the mother earth in forbearance should overlook my failings.

Shri Shankaracharya talks of the same thing as given here. SX(4).बe्ginsmallshlokaवाद े चिेयाणां िवकल-गितमतािधदवैािद-तापःैूा ै रोगिैव योग-ैसन-कृशतनो ि-हीन ं च दीनम ।्

िमा-मोहािभलाष-ैभ वित मम मनो धजू टैा न-शूंो मऽेपराधः िशव िशव िशव भोः ौीमहादवे शो! ॥

एndshlokabNote:-One can understand that in the three stages mentioned aboveone may not be able to exercise control over himself: in his childhoodwhen one is not mature and also in the old age when the body would


have become enfeebled and the mind, as a consequence would have lostits will power. So it is proper to beg forgiveness for the mistakescommitted in these ages.But what is the explanation for thelapses committed in between these ages? The response is, that asa fond mother, She should overlook his failings.बe्ginsmallshlokaदीयं पदां सदा पजूययेंतथा संरयें च पँययेमवेम ।्

सिमं मवू -वा सनािभःबलादातं मनः िकं करोिम ॥ ९॥

एndshlokabMeaning:- Truly speaking, I want to worship Your feet, think ofthem and look at them all the time. But the problem is that my mind isbeing forcibly pulled away as the result of evil tendencies that havebeen accumulated in my previous births. What shall I do?Note:-We have accumulated tendencies from our earlier births, They exert apowerful influence on our minds with the result that we tend to actin a way different from how we would like to. Krishna states thisclearly. सशं चेत े ाः ूकृतेा नवानिप ।ूकृितं याि भतूािन िनमहः िकं किरित ॥ BG(7-12).The poet anticipates that one may say that accumulated tendenciesare the result of your own acts, and ask what can anyone do in thismatter, he gives the answer in the following verse.बe्ginsmallshlokaयिद ं वद ते पवू -कमयवै ूयने जतेमवेम ।्

तदा मजॐं कृपा सिंवधयेाूयं करोवे तऽािप सक्॥ १०॥

एndshlokabMeaning:- If You were to say that the tendencies acquired byme are to be my conquered by my own efforts, even then You shouldextend Your mercy in this effort of mine unceasingly. I will,then, make strong effort to win over my tendencies.


Note:- Thefact is that though one may realise that his past tendencies preventhim from channelising his mind to Devi, he will be unable to controlthem. Therefore one requires Her grace to support his efforts and makethem successful. What is impossible to achieve if one has Her support?Shri Sankaracharya makes a similar request in Sivanandalahari. (41). Heprays to Lord Siva to order that all his bodily organs, like tongue,mind, head, feet, hands, eyes and ears should engage themselvesin His worship.Then only he will be cleansed of his sins and befit for liberation.बe्ginsmallshlokaपापोात-िवमोचनाय िचरैया य मृुयोऽ-ान-नित-ूदिण-सपया लोकनाकण न े ।

िजा-िच-िशरोऽि-ह-नयन-ौोऽरैहं ूाित तोममाापय तिपय मु-मा मवे मा मऽेवचः ॥

एndshlokabThe Acharya prays in the last line that the Lord should repeatedlymake his mind engage in His worship. तिपय मुः ।Whysay ᳚repeatedly᳚? The reason is that our mind is and had beenattached to the attractions of the world for many births. Even ifthe kindly Lord extends His hand for us to hold and we also graspit, we will not be able to retain our hold for long. The pull ofthese attractions is very strong and will tear away our mind back toourselves, our family, possessions etc. We have to be alert and watchthe situation. The moment we feel our hold on the Lord is weakening,we have to renew our effort and tighten the grip. This effort is thusto be done repeatedly till we find that our hold is firm and no moreweakening. It is for this reason that the devotee Dhruva also prayedto the Lord that his mind should repeatedly seek the company of holymen. BH(4-9-11).भिं मुः ूवहतां िय मे ूसोभयूादन महताममलाशयानाम ।्The poet puts forward aningenious reason why Devi should come to his help even if he doesnot pray for it.


बe्ginsmallshlokaयिद ं मदीयां शचुं नापनुाःतदा ःख-वि-ूतऽेरे ।

मदीय े िताया-वा खदेोभविेदहं िचया-ऽऽतऽि भयूः ॥ ११॥

एndshlokabMeaning:- If You do not deign to dispel my sorrow, then, O Mother,I am worried that You too will be afflicted, since You are residingin my heart that is hot with the fire of grief.Note:- It may besaid that let me suffer as said above. But the Lord is resident inthe hearts of all beings. ईरः सवभतूानां शेऽेज ुनितित । BG(18-61). In this case, where the author says hisheart is full of sorrow, the sorrow will surely affect Devi alsowho is residing in his heart. No doubt Devi is the embodiment ofbliss. Yet, because of Her association with one who is intenselysuffering, She too will get a share of the suffering. Also since Sheis all pervading, She cannot also get away from the author’s heartto some other clean place. Because of this reason, the author pointsout that She has to alleviate the distress of the author if She wantsto escape any suffering.The scripture say that Ignorance aboutthe true nature of the Self is the cause of all the sufferings onegoes through. So, the poet now prays to Devi to remove the nescience.

बe्ginsmallshlokaवदीह शाािण सिदााऽयादात समं मषृिेत ।

तथा मोहो न मे िवूनोझिट तं नाँयानथ -मलूम ॥् १२॥

एndshlokabMeaning:- The scriptures declare that the individual soul iseternal, of the form of wisdom and non-dual (that is it is one withouta second thing) while every thing else is unreal (will disappearwith the dawn of realisation of the truth), and embodiment ofsorrow. Still, my ignorance is not removed. O Mother! You have to


dispel the ignorance that is the root of all sorrrows.Note:-Our scriptures state that through God’s grace aloneone gets adesire for the supreme wisdom referred to above arises. For example,the Avadhuta Gita says - ईरानमुहादवे प ुसंामतैवासना ।महयपिरऽाणािूाणामपुजायते ॥ This grace of God has tobe combined with one’s own effort which is a must. Sarasvathi has thename ॄानकैसाधना = The only means of getting the wisdomthat reveals the supreme being. So the poet prays to Devi for Her graceto gain the wisdom. The Lord had said that He will, out of compassion,remove the ignorance of His devotees and by granting them the supremewisdom. BG(10-11).बe्ginsmallshlokaतषेामवेानकुाथ महमानजं तमः ।नाशयााभावो ान-दीपने भाता ॥एndshlokabMay be the ignorance is not removed in this birth as the poet hasprayed for. He prays that he should be blessed with the remembranceof Devi in his last moments. This remembrance of the Goddess willensure that he will not be born again and suffer the pangs of samsara- the cycle of birth and death.बe्ginsmallshlokaयदा दडधृिेषताः भीमताःमहापािपन ं मां समाबमुारात ।्

समायि तिन ि्ह काले दया ेमदीय े मनािवरिेध म ॥ १३॥

एndshlokabMeaning:- When the frightful messengers sent by Yama, the godof death come to take me, a great sinner, away, I beseech You,the ocean of mercy, to appear in my mind.Note:- The author,having admitted that he is unable to shed his ignorance, now praysthat he may be granted the previlege of having the thought of Deviin his last moments. Being a sinner, Yama’s servants will come todrag him away to their master’s prescence to for judgement. This


will be a terrifying moment for anyone. One will not know what todo at that time. Krishna had said that one will reach Him if onehas the thought of the Lord at his final moments. He adds that onewill also reach whatever (if it is not God) he is thinking of atthe time of death. B.G(8-5,6).बe्ginsmallshlokaअकाले च मामवे रुा कलेवरम ।्यः ूयाित स मावं याित नाऽ सशंयः ॥

यं यं वािप रावं जे कलेभरम ।्तं तमवेिैत कौये-दा ताव-भािवतः ॥

एndshlokabIn view of thisdevotees had prayed to God to grant them His remembrance (and notof anything else) in their last moments. The devotee Kulasekharaaddresses Krishna Himself who had said this. He prays that his mindshould attach itself to Him now itself and not wait till his lastmoments. He wonders how he will be able to remember Him at the time ofdeath as he is likely to be choked with phlegm and will be strugglingto breathe.बe्ginsmallshlokaकृ दीयपदपजपराः अवै मे िवशत ु मानसराजहंसः ।ूाणूयाणसमये कफवातिपःै कठावरोधनिवधौ रणं कुते ॥ (9).एndshlokabSo, the authorprays that he should be blessed with Her prescence in his mind inhis final moments.One may tell the poet that he had admitted tobe a great sinner. Such being the case why he thinks that he will beblessed with the remembrance of the Goddess in his last moments, theanswer given is that Devi is amenable to devotion.बe्ginsmallshlokaमहापािपन ं मां समुत ुमवेया पुय-पाप े परो े कृत े िह ।

न चेव लोको िवजानीयरुने ंमहापािपन ं ां च वषै-युाम ॥् १४॥


एndshlokabMeaning:- Only with an idea to uplift me, a great sinner, youhave made the merits and sins one not periceptible to others. Ifit were not so, all would have known I am a great sinner and You asbeing favourably disposed to me.Note:- The good and bad deedsof a person produce (punyam) merits and (papam) sins respectively.Every one will have to experience the results in the form of joy andsufferings in this or some other birth. The stock of one’s meritsand sins is invisible to the person concerned and to others also. Itis known as अम ।् (unseen). They can only be inferred bythe experiences we undergo in our lives. Kalidasa uses this idea inhis Raghuvamsam (1- 20). He says that the king Dilipa kept his planssecret. His countenance also did not give out what he had in hismind. They could only be inferred from the results like the impressionsof the previous births.बe्ginsmallshlokaत सवंतृम गढूाकारिेत च ।फलानमुयेाः ूाराः संाराः ूाना इव ॥एndshlokabThe past deeds leave their impressions on the mind of the individual. Theycontinue to exert their influence in the current life also by makingone act in a proper or improper way.बe्ginsmallshlokaसशं चेत े ाः ूकृत-ेा नवानिप ।कृितं याि भतूािन िनमहः िकं किरित ॥ BG (3-33).एndshlokabThe poet says that he had committedcountless sins. Devi, out of immense mercy has made these sinsinvisible to others. Had it been not been the case, people wouldhave known he is a great sinner. They would have insulted or shunnedhim. This is proof enough that She is kind to a great sinner as alsowith good people. Krishna says that God is equally inclined to everyone. He has no one whom He hates or loves.बe्ginsmallshloka


समोहं सव भतूषे ु न मे ेोऽि न िूयः ।य े भजि त ु मां भा मिय त े तषे ु चाहम ॥् (Gita 9-29).एndshlokabBut, the Lord says that if oneworships Him with devotion, then he is dear to Him and vice versa.This does not imply any partiality. This is like the case of thefire. It is available to all. If one chooses to come close to it, itgives him warmth. But, if one chooses to stay away from it, it doesnot give him warmth and as a result will be exposed to cold. This isno fault of the fire.After talking about the compassion of Devi,the poet describes in the next four verses, the remarkable changesthat devotion to Her brings about in a person and also the benefitsof devotion.बe्ginsmallshlokaशरीरे के-ऽहमं ूयाया-@@िदित ां ूपाः जनाः शारदा ।

समषे ु वुहां भजेिकमतेििचऽं िचदान-पे ॥ १५॥

एndshlokabMeaning:- Those who worship You with the desire to give up theidea that ᳚I am the body᳚, instead get the idea ᳚I am everything inthe universe᳚. How wonderful this is!Note:- Those who worshipDevi with the desire that they should discard their identificationwith their body get it. The idea ᳚I am the body᳚ is a limitedvision. This is replaced with the vastly expanded universal vision ᳚Iam every thing᳚. One ceases to identify oneself with the body when oneidentifies with the soul or atma which is all pervading. This resultsin the idea ᳚I am everything in the universe᳚. This is said in Gita(6-29). सवभतूमानं सव भतूािन चािन ।ईते योग-युाा सवऽ समदशनः ॥ Naturally,this is a very high stage in spiritual progress. Rarely one willfind people who have got such a vision. Sage Narada tells aboutthis to King Yudhishtira; that one should look upon deer, camels,


donkeys, monkeys, rats, reptiles, birds and flies as his own childrenand asks what is it that distinguishes these from his children.बe्ginsmallshlokaमगृो-खर-मका ख-ुसरीसृग-मिकाः ।आनः पऽुवत प्ँयते त्रैषेामरं िकयत ॥् BH(7-14-8).एndshlokabMuka kavi says the same thing but some what differently. He points outwith wonder that those who have the blessings of Shri KamakShi Deviwill see no differences between seemingly opposites like friend andfoe, or home and forest and so on.बe्ginsmallshlokaिशव िशव पँयि समं ौीकामाीकटािताः पुषाः ।िविपनं भवनमिमऽं िमऽं लों च यवुितिबोम ॥्एndshlokab(Arya shatakam -48). Thereason is that Devi’s grace will make them see every thing as one’s ownself. Thus there are no distinctions even between opposites as saidabove. The Brihadaranyopanishad (1-4-2) says ितीयाै भयंभवित । that only when one sees something as other than oneself(i.e.) a second thing, there will arise feelings like suspicion,fear, jealousy, dislike in his mind. This leads to loss of peaceof mind, restlessness, and unhappiness . An example is given byour texts to explain this phenomenon. A sparrow lands on a dressingtable. It looks into the mirror and sees its own image. It mistakesthe reflection to be another sparrow, its rival, and attacks it. Inthe same way, the same Supreme Being is resident in everythingin the universe. Only, the forms are different. The containers(their bodies) are different, but the content - the godhead is same.बe्ginsmallshlokaऽें च मां िवि सवऽेषे ु भारत । BG(13-2)एndshlokabThus they are all one’s own images. But one mistakes them to bedifferent from him. This misunderstanding gives rise to conflicts andconfusion. But one who can see oneness is free of the delusion andis happy. The famous mantra from the Isavasyopanishad(7) says this.


बe्ginsmallshlokaयिन स्व िण भतूा-ावैाभ-ूिजानतः ।तऽ को मोहः कः शोकः एकमनपुँयतः ॥एndshlokabIntense devotion to Heryields such a vision. So, She has the name भदेनािशनी - Onewho destroys distinctions. LS(179).बe्ginsmallshlokaमहा-ािध-शाैतथा िनःतायाःूणाशाय ये ां भजे नराे ।

जवािलनः ु कृिं वसानाःक एष ूकारः ूपषे ु तऽे ॥ १६॥

एndshlokabMeaning:-Those who worship You for getting their serious diseasecured and similarly for getting rid of their poverty become possessorsof tridents and dressed in the hide of elephant. O Mother! is itproper on Your part to conduct Yourself in this manner with thosewho surrender to You?Note: - The serious disease is samsara orhaving to be born and die endlessly. By saying that the worshipperscome to hold a trident and be dressed in the hide of an elephantindicates they get the form of Siva. Siva holds a trident and wearsthe hide of an elephant. Devi and Siva are one. This was pointed outearlier. िशवा = िशवाभदेा िशवा । She is not different from Siva,so Devi has the name Siva. LS(53). The devotees become one like Devi.This is known as साम o्r similar form and is one form ofliberation.बe्ginsmallshlokaतथा मोहशाैजनाः य े ूपाः@@तदाेणा-व-लोकोऽिप सः ।

ूमुवँयं िविचऽारुाशौमनो मामकं शारदे ममाे ॥ १७॥

एndshlokabMeaning:- In the same manner, people who see those who surrender toYou to control delusion definitely get deluded. O Sharada! my mind is


filled with wonder.Note: - Delusion is the result of ignoranceabout the true nature of one’s Self. Those who pray to Devi gets hisdelusion removed. But those who come close to him become themselvesdeluded, meaning charmed by him because of his greatness got as aresult of Devi’s grace. The popular hymn Shyamala Dandakam also saysthis . यने वा यावकाभाकृितभा स,े त वँया भविियः पुषाः ।Men and women will come under the control of theone who meditates on Your shining complexion, possessing the hue ofthe red lac.बe्ginsmallshlokaकनहे-भाधतू-सातकुा@ं@लसार-हारा-वोजकुाम ।्

सदा ां जना य े देरिरवे ते दिेव शारीर-काा ॥ १८॥

एndshlokabMeaning:- Those who meditate on You all the time as one havingthe complexion that is far superior to well polished gold, and withchest shining with chain that shines like a garland of stars becomethemselves Manmatha (cupid) with their outstanding beauty.Note:-By worshipping Devi one gets an exceedingly attractive form. SharadaDevi has an exceedingly beautiful form. She has the name चापा -चासुरं पं लावयं याः । LS(241). By intenselymeditating on Her the devotee gets an attractive form. This is likethe case of an iron ball dropped in the fire. After some time theball imbibes all the qualities of the fire. It also glows and lookslike a ball of fire. A devotee is drawn close to Her and imbibes Herqualities and gets a beautiful form. Next, the poet describes inthe next four verses the state of mind of those who worship Devi.

बe्ginsmallshlokaकदा वा सधुाकु-पुामाला-@@िवबोधामिुाः करा-ैदधानाम ।्

मखुौी-पराभतू-पणू-िबां


सदा ां रीत-शोको भवयेम ॥् १९॥एndshlokabMeaning:- When will I be able to think of You, bearing in Your fourhands, the pot of nectar, book, rosary and chin-mudra and face thatoutshines the full moon and be without sorrow all the time?Note:-This verse describes the form of Sharada Devi that is suitable formeditation. Being able to think of Her all the time will be the summumbonum of life. By meditating on Her in Her form as said here onewill be relieved of his/her sorrows. She has the name ःखही- ःख ससंािरक ही । LS(191). @@ After sayingthat by meditating on Devi one can get rid of his sorrows, the poetproceeds to say that one will also be blessed with infinite bliss.

बe्ginsmallshlokaकदा तुभिा-सिरीर-दशे@े@चर समुु-काण-दाऽीम ।्

सदा भावयंां मदुा यापययेंमदाय-ुमदभेे-यान-ेऽ वािण ॥ २०॥

एndshlokabMeaning:- When will I spend my days happily by meditating on You,moving around the banks of the Tungabadra river, showering on allthe worlds wonderful bliss and having the gait of a proud elephant ?

Note:- Devi is known as सखुूदा - सखुािन इिहकामिुक,कैवपािण ूकषण दे सखुूदा । LS(192). Shegives in abundance happiness, be it relate to this world or theother world and also the supreme bliss known as liberation. So, Herdevotee will be full of joy. The poet Bhartrihari expresses a similardesire. He wants to reside on the banks of the sacred river Ganga,clad in a strip of cloth and with folded hands raised over his headkeep loudly repeating the Lord Siva’s names and pray for His mercy.बe्ginsmallshlokaकदा वारणाममरतिटनीरोधिस वस-सानः कौपीन ं िशरिस िनदधानोऽिलपटुम ।्

अये गौरीनाथ िऽपरुहर शो िऽनयनूसीदिेत बोशििमषिमव नेािम िदवसान ॥् Vairagayashatakam (87).


एndshlokabNext, the poet talks about the fruit of meditating on the gloriousform of Devi.बe्ginsmallshlokaकरा-ेऽमालां वह सदा ांभजृकीट-ूकारणे मातः ।

करे म-ेऽमालं करोवे ननू ंपरं नं सदा दिेह मम ॥् २१॥

एndshlokabMeaning:- By meditating on You holding a rosary in Your lotuslike hand, all the time like a wasp confined in its nest, O Mother!,I too have come to be holding a rosary in my hand. But, I pray to Youto make my mind to hold on firmly to You.Note: It is a popularnotion that the wasp confines the worm that has come out of its eggin a nest. It visits the nest frequently and stings the helplessworm. The worm is thus tormrnted and keeps thinking of the tormentor,the wasp, constantly in fear, with the result it metamorphoses itselfinto a wasp. In the same way, the poet says that by constantlythinking of Sharada Devi, he too have got himself transformedinto Her. The Avadhuta sage says this to King Yadhu in avadhutaGita. BH(11-14-22 and 23).बe्ginsmallshlokaयऽ यऽ मनो दहेी धारयेकलं िधया ।हेाषेयाािप याित तपताम ॥्एndshlokabOn whatever object a person concentrates his mind intensely, eitherthrough love or hate or fear, he attains the form of that very object.बe्ginsmallshlokaकीटः पशेृतं ायुां तने ूविेशतः ।याित तातां राजन प्वू पमजन ॥्एndshlokabThe worm cofined toits nest by the wasp keeps thinking of it till it attains a formresembling that of the insect. The poet, finally, describes themethod of offering oneself totally to the Goddess.


बe्ginsmallshlokaशौ दशन े त े करौ पजून ेांौतुी िरऽ-ौतुौ वातुौ ात ।्

िशरदा-ूणके-संभविके ानसं मनो मे ॥ २२॥

एndshlokabMeaning:- Let my eyes be seeing You. Let my hands be engagedin worshipping You. Let my ears hear stories about You. Mytongue should be describing Your glories. My head should alwaysbe saluting Your feet. My mind should be engaged in meditatingon You.Note:- Our scriptures say that the human life isvery precious, but is fragile. Every available moment should beused in thinking of God or hearing about Him so that our sins getwashed away and we may escape the hands of Death. Sri Bhagavatamsays that only the time spent in this manner is time lived well.बe्ginsmallshlokaआयहुरित व ै प ुसंामुं च यसौ ।तत यत ्णो नीत उ्ोकवात या ॥ BH(2-3-17)एndshlokabIt talks repeatedlyabout this and uses harsh words to condemn those who stray away fromthe path of devotion and waste their lives in other ways. In viewof this Shri Sankaracharya makes a similar request to Lord Siva asthe author of this poem in Sivanandalahari. (7).बe्ginsmallshlokaमने पादाे िनवसत ु वचोऽ-फिणतौकरौचाचा यां ौिुतरिप कथाकण न-िवधौ ।

तव ान े बिु-न यन-यगुलं मिूत -िवभवेपरमान कै्वा परमिशव जान े परमतः ॥

एndshlokabThe Lord had said that He will take care of the welfare ofthose who are totally devoted to Him as described above. BG(9-22).बe्ginsmallshlokaअना-ियो मां य े जनाः पय ुपासत े ।


तषेां िनािभयुानां योगमें वहाहम ॥्एndshlokabWhat about the largemajority of people who cannot do so? Their mind is still occupied withattachment to their family, friends, assets etc. and because of thisthey are not able to spend much time in thinking of God. Arjuna’s wassuch a case. He was torn between love for his kith and kin and tohis sense of duty. His mind was not fully mature for devotion to theexclusion of all other attachments. To him Krishna said that he shouldcarry on performing his duties and also remember the Lord. With themind so fixed on Him, he will progress spiritually and in course oftime reach Him.बe्ginsmallshlokaतावष ु कालेष ु मामनुर यु च ।मिप त-मनो-बिुमा मवेैसशंयः ॥ BG(8-7).एndshlokabबe्ginsmallshlokaभजुूयाता-वृने ांिुतं य े नराः भि-युाः पठि ।

सिुवां मितं िनम लां चा-कीितूया तषेां भजुाभ-विेण ॥ २३॥

एndshlokabMeaning:- O Mother with the long plait resembling a winding snake,You should bless those who read with devotion this hymn set to theBhujangaprayata meter, good education, clean intellect and goodreputation.

॥ ॐ तत ॥्Encoded and proofread by N.Balasubramanain bbalu at sify.com

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.. shrI shAradAbhujangam by Chandrashekhara Bharathi ..was typeset on April 10, 2015

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