Mananamala (GARLAND OF MIND FLOWERS) -1

Mananamala

(GARLAND OF MIND FLOWERS)

Compiled by

Swami Bhoomananda Tirtha

To show what Sanskrit pronunciation the English letters

indicate, we have mostly used English words themselves.

(Exceptions Visarga : = ù; H = jh; | = ï; F = òh ; ) = ph;

and z = ç for which no English words could be found;

therefore a Sanskrit or Hindi word has been selected). The

readers may have to consult some one who knows

Hindi/Sanskrit pronunciation before being able to read the

transliteration with ease.

Remember

1. ‘c’ is used to represent ‘c’, as ‘k’ is used to represent ‘k’.

2. ‘ö’ is used to represent ‘q’, putting a dot below and,

without dot, to represent ‘t’.

3. For visarga (:), there is no English word pronunciation.

Understand it with relevance to Sanskrit itself.

4. Using ‘s’, three sounds are represented, i.e., with no mark,

with accent mark, and with a dot below.

5. The letter ‘|‘ denoted by ‘n’, with a tiadle above (ï),

cannot be represented in English. Its sound has to be learnt

with another’s help.

In deep reverence, I prostrate before Swami Bhoomananda Tirtha, my

Guru, who is Absolute Bliss personified, whose ever-smiling

countenance is as effulgent as the full moon, who is the abode of Selfawareness

(Ätma Bodha), who is ever-tranquil, desire-free and

supreme, who is extremely adept in discriminating between the Real

and the unreal, who is without the spirit of competition, whose very

look is sanctifying and whose Grace I seek for my spiritual

unfoldment.

Süryaà sundara-lokanätham-amåtam

vedänta-säraà çivam

Jïänaà brahmamayaà sureçam-amalam

lokaika-cittaà svayam

Indräditya-narädhipaà suragurum

trailokya cüòämaëim

Viñëu-brahma-çiva svarüpa hådayam

vande sadä Bhäskaram

FOREWORD

PONDER, BEFORE YOU PROCEED

Literature at any time marks the growth of man’s understanding and the

sublimity he is able to gain in the process. When one’s understanding

deepens, one’s skill of expression also widens. To set forth ideas in

sweet and elevating poetry calls for much greater skill and harmony on

the part of a writer.

Science is perhaps considered the graded display of reason, while

poetry is the facile gift of emotion. It is remarkable that in this country

creative works of science and literature have mostly been rendered in

splendid poetry, thereby adding beauty and grace to the effects they

produce. If prose lives, poetry lives and relives. When the intelligence

of the thinker evolves to reach the zenith of wisdom and inspiration

with felicity, the outcome called poetry flows in a powerful current,

flooding the readers’ minds with joy, hope and strength.

Poetry has been my special fascination. The delight, guidance,

correction, as well as the sublimation which poetry affords, are not to be

found elsewhere. Nothing makes my heart and intelligence sing and

dance as much as poetry. To form character and preserve it, to

strengthen the mind to scale heights of heroism and excellence, to impel

man towards the highest ideas and ideals, poetry’s power is supreme.

The great philosophy of our country which revels in reason, would not

have caught on and lived in the minds of our people but for the sweet

poetic style in which it was presented, right from the beginning. When

the poetic depth dwindles, society too tends to decline.

As the title signifies, these hymns are meant to be a garland made of

flowers collected from the tree of your own mind. By reciting them and

reflecting upon their contents, you will, every time, be stringing the

garland of your choicest thoughts, to offer to the Lord you love.

Remember, many things can be collected from outside, bought or made,

for laying at the altar of the Creator. None of them, though, will have

the value or sublimity of what you can prepare in the hearth of your

own body, making use of the fire of präëa within.

To recite a hymn is a simple but most fruitful habit. It demands no

special qualification. Sing or recite these verses in your own style, but

do so to your own liking. Make sure that you listen attentively to what

the mouth utters, every time. If you can also associate the meaning of

every word or phrase as it becomes audible, the effect will be still more

sublime. It will be a three-fold fusion – singing, hearing and

introspection, all done together – which, in itself, is a significant Yoga.

The verses selected belong to every kind, level and order. Devotee,

devotion, disciplines, dispassion, values and virtues, wisdom,

meditation, Self, God – varied are the ideas which they represent and

inculcate. Dedicated learning of even a few of these verses and the

practice of the same – whether regular or irregular – (spending the

necessary time and effort for the purpose) will surely purify, strengthen

and illumine any one. The process will lead the mind to better

emotional health and welfare, as well as the illumination of the intellect.

The realization of God and the Truth is, undoubtedly, the marked

outcome of all this pursuit.

Make your choice from what is presented in this book. Make the choice

your intimate friend and delighter. Make it then yield for you the earthly

as well as heavenly benefits you so much cherish and look for. May

your love for the pursuit of devotion and wisdom, enrich you every day.

Many devotees, readers and listeners of my discourses have long

wanted me to make available to them a book of this kind, which will

generate and strengthen their devotion and seeking. The idea was

lingering in my mind for quite sometime. Only during my recent visit to

Delhi, Balan Subramanian insisted that I complete the work and mail it

to him for production. I got committed and on returning to the Ashram

on the 8th of this month, the task was taken up. Each completed portion

was mailed to Delhi the same day so that the printing could proceed.

Everything obviously is being done in a hurry.

Viswam, Saraswati and Jayasri have helped me in producing this work.

A great deal of effort on the part of the Subramanian family will be

necessary to complete the production on time, at the same time making

the finished book as error-free as is humanly possible. May all this be

rewarded and the venture bless all those connected with it.

For the first time, we have prepared an English transliteration also for

each verse. This is for those who do not know Sanskrit. I am happy that

the use of diacritical marks is going to make the reading and recitation

perfect and that nothing of the Devanagari script will be left out.

Harih Om Tat Sat.

Ashram,  

Swami Bhoomananda Tirtha

THOUGHTS TO INSPIRE

“To live and move with people in a world, which is heterogeneous, you

will need great tolerance and a spirit of reconciliation. Appreciate and

accommodate others, whatever their nature. Do not harp on their

shortcomings.”

“Become humans first, before aspiring to become divine. Love,

sympathy and sacrifice are the basic virtues, which make and fulfill a

human.”

“Devotion to God and renunciation of the ego are two sides of the same

coin.”

“In truth, human life is more a process of unfoldment than one of

achievement.”

“The nature of the Self is such that It neither suffers through activity nor

gains by inactivity. It is the same, Itself, in any state. He alone is the

Knower who actualizes and experiences this Truth.”

“Meditation is the effort undergone by the mind, alone, for the sole

purpose of experiencing, first hand, that which exists within the body,

ever animating and permeating it. When you are able to merge yourself

with the luminous Consciousness, you will get the experience of that indwelling

Presence.”

“Knowledge is many and various, but the Knower is only One. Know

and realize the Knower---the source of all Knowledge.”

“God-realization is really the realization of That which realizes

everything. It is you knowing the Knower in you. It is the intelligence

or awareness knowing its own content and nature.”

SWAMIJI

ABOUT MANANAMALA

This Mala (garland) of Shlokas (verses) is unique in many respects. A

careful perusal and constant repetition will help your manana

(deliberate introspection) and dhyaana (contemplation of Truth).

This collection of verses from our rich spiritual literature in India’s

most ancient language, Sanskrit, has been lovingly culled by Swamiji

for the benefit of devotees and ardent seekers. Our debt to Swamiji is

indeed great.

The Guru Shlokas are meant for the seeker to culture his mind, to foster

in him an attitude of surrender and wholesome devotion to the Guru,

who alone can redeem him or her in the quest for fulfillment.

The hymns on Siva, Devi, Vishnu, Sri-Rama and, finally, on Sri-

Krishna, will offer incalculable spiritual joy and comfort as the seeker

recites and ponders deeply over their meaning.

The selections from that scripture par excellence, the Srimad

Bhagavatam, are a class by itself. A master at the exposition of this

noble scripture, Swamiji’s unique selection should delight and inspire

each devotee as he or she progresses in Bhakti, Jnaana and Vairaagya –

devotion, knowledge and dispassion – stepping stones to the realization

of the one and only Self. The Shlokas containing Sri Krishna’s advice to

his chosen and closest minister-disciple, Uddhava, contain some of the

most inspiring advice from the lips of Sri Krishna, comparable in depth

and profundity to the Bhagavad Gita itself.

The remaining Shlokas in this collection reflect, as it were, the

progressive evolution the seeker has to attain – they help him in

cultivating viveka and Vairagya – discrimination and dispassion –

leading him to Knowledge and Bliss Absolute. The Supreme Truth is

mostly exposed in these Shlokas in the Nirguna aspect, leading to the

xvii

final moksha or liberation of the jiva. Sankaracharya’s Dakshinamurti-

Astakam, Bhaja-govindam, Viveka-chudamani, are a few of the classic

examples. The Shlokas from that crowning spiritual-philosophical work

so dear to the students of Vedanta – Maharsi Valmiki’s Yoga-Vasistha

(on which Swamiji has brought out a book called ‘Quietitude of the

Mind’), are further help to reinforce the seeker’s dedication and

commitment.

This book will not be complete if we do not add two important verses,

given at the beginning and in the end. The first was placed in the year

1960 at the feet of Swamiji by a devotee-seeker at Trivandrum, Kerala,

after he listened to Swamiji and got initiated into Brahma Vidya at that

time. The Shloka at the end is, appropriately, Swamiji’s own

composition, made at the specific instance of Smt. Ammini Madhavan,

on the Mother at the Ashram, Mataji Sulabha Devi, who dedicated her

life over two decades ago to the service of Swamiji and an outcome of

whose dedication is Narayanasrama Thapovanam – its growth and

continued existence.

May every seeker benefit fully from this feast. May all obtain

unfoldment with Swamiji’s and Mataji’s blessings and grace.

Disciples and Devotees of Swamiji

  187

 1.

Prafulla-devaà praëato'smi nityam

Dayäsamudraà natalokabandhum

Sambhränta-cittäya samäçritäya

Samädiçadyaù paramätma-tattvam

I prostrate incessantly before Praphulla Deva, who

is a sea of mercy, a friend of those who seek refuge

under him, who gave instruction on the essential

nature of the Paramätma to the one with

distressed mind, that sought protection at his feet.

2

Madéya hådayäkäçe

Cidänanda-mayo guruù

Udetu satataà samyak

Ajïäna-timiräruëaù

In the sky of my heart, may the Guru, in the nature

of blissful Consciousness, shine constantly and well,

destroying, like the twilight brilliance, the darkness

caused by spiritual ignorance.

3

Näräyaëaà padmabhuvaà vasiñöham

Çaktià ca tatputraparäçaraà ca

Vyäsaà çukaà gauòapadaà mahäntam

Govinda-yogéndram-athäsya çiñyam

Çréçaìkaräcäryam-athäsya padmapädaïca

hastämalakaà ca çiñyam

Taà troöakaà värtikakäram anyänasmadgurünsantatam-

änato'smi

We prostrate ever and ever before the entire hierarchy of

preceptors, beginning from Lord Närayanä, descending to the

lotus-born Brahmä, then Vasistha, Goddess Çakti and Her son

Paräçara; Vyäsadev, Sukamuni, the great-souled Gaudapäda,

the head of Yogis, then his disciple Çri Çankarächäryä, then

Padmapäda, along with the other disciple Hastamalaka, that

Trotaka, the author of Värtika, and finally all the rest of our

preceptors.

 4

Vande gurüëäà caraëäravinde

Sandarçitasvätma-sukhävabodhe

Janasya ye jäìgulikäyamäne

Saàsärahälähala-mohaçäntyai

We worship at the feet, which resemble lotuses, of our

Gurus whose brilliance reveals to us the bliss arising

from the perception of the Inmost Self, which acts like

the jaangulika (snake-doctor) in the manner of curing

the deadening effects of the powerful cobra-poison of

worldliness.

5

Sanandanaà çrésanakaà sanätanam

Sanatkumäraà ca sanatsujätam

Çrévämadevaà ca çukaà mahäntam

Namämi bhaktyä nijabodhasiddhyai

Sanandana, Sri Sanaka, Sanätana, Sanatkumära and

Sanatsujäta; Sri Vämadeva, Suka the exalted; all of

them I prostrate in piety, beseeching the fruition of

my efforts at Self-realization.

6

Prabuddhaà vimuktaà vikärädi-hénam

Prasannaà sadä nityabodha-svarüpam

Paraà niçcalaà nirguëaà sarvarüpam

Bhaje'haà sadänusmarämi praëaumi

Ever-awakened ever-liberated, free of all

transformations, ever-cheerful, of the nature of

conscious brilliance; the transcendental, unmoving,

devoid of specific qualities, all-formed; such a one is

whom I worship, remember always and prostrate

before, in humility.

7

Gurur-brahmä gurur-viñëuù gurur-devo maheçvaraù

Gurureva paraà brahma tasmai çré gurave namaù

The Spiritual Teacher (Guru) is Brahma, He is

Vishnu, He is the Lord Shiva – the Guru is verily

the Supreme Brahman. Salutations to that Guru!

8

Akhaëòa-maëòaläkäraà vyäptaà yena caräcaram

Tatpadaà darçitaà yena tasmai çré gurave namaù

Salutations to the Guru who has very graciously

made it possible to realise Him, by whom this

universe of movable and immovable objects is

pervaded.

Caitanyaù çäçvataù çänto vyomätéto niraïjanaù

Bindu-näda-kalätétaù tasmai çré gurave namaù

Salutations to the Guru who is the Supreme Spirit,

eternal and serene, who is beyond akasa, pure,

beyond Bindu, Nada and Kala.

10

 ,

Ajïäna-timirändhasya jïänä-aïjana çaläkayä

Cakñur-unmélitaà yena tasmai çré gurave namaù

Salutations to the Guru, who with the collyrium

stick of Knowledge, has opened the eyes of one

made blind by the disease of ignorance.

11

Mannäthaù çré-jagannätho madguruù çré jagadguruù

Madätmä sarva bhütätmä tasmai çrégurave namaù

My lord is the Lord of the universe, my Guru is the

preceptor and teacher of the universe, and my Self is

the Self of everything. Salutations to that Guru!

12

Aneka janma saàpräpta karmendhana vidähine

Ätma-jïänägni-dänena tasmai çré gurave namaù

Salutations to the Guru who, by lighting the fire of

self-knowledge, completely burns away the fuel of

Karma accumulated through many past lives.

13

Sthävaraà jaìgamaà vyäptaà

yena kåtsnaà caräcaraà

Tatpadaà darçitaà yena

tasmai çré gurave namaù

Salutations to the Guru who has made it possible to

realise Him, by whom all this world, animate and

inanimate, movable and immovable, is pervaded.

14

Cidrüpeëa parivyäptaà trailokyaà sacaräcaraà

Tatpadaà darçitaà yena tasmai çré gurave namaù

Salutations to the Guru who has made it possible to

realise Him who, as consciousness, pervades the

three worlds with all the movable and immovable

objects.

15

Gurur-ädir-anädiçca guruù-parama daivataà

Guroù-parataraà nästi tasmai çré-gurave namaù

The Guru is the beginning of the universe, yet He

himself is without beginning (anädi); the Guru is the

highest deity; there is truly none higher than the

Guru. Salutations to that Guru!

16

Brahmänandaà parama-sukhadaà

kevalaà jïäna-mürtià

Dvandvä-tétaà gaganasadåçaà

tat-vam-asyädi-lakñyaà

Ekaà nityaà vimalam-acalaà

sarvadhé-säkñi-bhütaà

bhävätétaà triguëa-rahitaà

sadguruà taà namämi

Salutations to the true Guru who is the

personification of the bliss of Brahman and the

bestower of Supreme happiness, who is himself

detached, Knowledge in human form and beyond

duality, who is like the sky and who is indicated by

such Vedic truths (väkyäs) ‘Thou Art That’, and

who is One, eternal, pure, immovable, the witness

of all the changes in the intellect (Buddhi) beyond

all states and devoid of the three Guëäs.

17

Çruténäà süträëäà

småti-nikhila-vedänu-vacasäm

Paraà härdaà yuktaà

hyakhila-cidacid-bhinnam-api ca

Abhinnaà sväbhävyäd-guëi ca

paramaà brahmakamidam

Samädiñöaà yais-tänapi

satatam-éòe guru-varän

With humility we always worship the entire row of noble

Teachers, by whom has been revealed this absolute and

Supreme Reality, namely Brahman – which constitutes the

inmost essence of the Scriptures, the Süträs and the Småitis

as well as of the other dissertations given to reveal the Vedic

dicta – which is well founded upon reason, which is distinct

from the visible sentient and insentient entities and, at the

same time which, by virtue of its nature, is not so totally

different from them, whose expression is associated with the

three Gunäs.

KÅÑËA VIÑËU STOTRÄËI

Çukläàbara-dharaà viñëuà

Çaçivarëaà caturbhujaà

Prasannavadanaà dhyäyet

Sarvavighnopaçäntaye

HYMNS ON KÅÑËA AND VIÑËU

For the attenuation of all obstacles in your path, contemplate

upon that God who is wearing the white dress, looks like the

brilliant moon, possesses four hands, who shines with a brilliant

face.

19

Dhyeyaà vadanti çivameva hi kecidanye

Çaktià gaëeçam-apare tu diväkaraà vai

Rüpaistu tairapi vibhäsi yatastvameva

Tasmättvameva çaraëaà mama çaìkhapäëe

Some hold the object of worship to be the Lord Siva;

others regard it as the Goddess of Power, while some

others state that it should be Lord Ganesha; some feel

it should be the brilliant sun. In truth, you alone shine

in and through all these forms and shapes and

therefore I consider you alone, O the wielder of the

Conch, as the one source of refuge for me!

20

No sodaro na janako janané na jäyä

Naivätmajo na ca kulaà vipulaà balaà vä

Sandåçyate na kila ko'pi sahäyako me

Tasmättvameva çaraëaà mama çaìkhapäëe

Neither brother, nor father, nor mother and wife;

neither indeed son, nor a wide family strong and

dependable; nowhere is any one helpful to me seen;

you alone, O Çaìkhapäni, are the source of

protection for me, this humble seeker.

21

Durväsanä mama sadä parikarñayanti

Cittaà çaréramapi rogagaëä dahanti

Saïjévitaà ca parahastagataà sadaiva

Tasmättvameva çaraëaà mama çaìkhapäëe

Vicious desires pull my mind asunder always; a

host of ills scorch my body; my source of livelihood

always lurks in the hands of another; and hence I

find none else than you, O wielder of the Conch, as

the sure source of redemption for me.

22

 .

Pürvaà kåtäni duritäni mayä tu yäni

Småtväkhiläni hådayaà parikampate me

Khyätä ca te patitapävanatä tu yasmät-

Tasmättvameva çaraëaà mama çaìkhapäëe

Remembering whatever vices have been

perpetrated by me in the past, my heart is reeling

pitiably; your skill in elevating the depressed is well

known to the world and so I seek refuge, O Conchwielding

Lord, under you alone.

23

Néco'pi päpa-valito'pi vinindito'pi

Brüyättavähamiti yastu kilaikaväraà

Taà yacchaséça nijalokamiti vrataà te

Tasmättvameva çaraëaà mama çaìkhapäëe

Be he one low born, one encircled in vices or an

utter outcaste even; should he but one day utter ‘I

am yours, O Lord’, him do you give without

reservation your precious kingdom. Such indeed

is your declared vow; hence, to me, O wielder of

the Conch, there is no other source of refuge than

yourself.

Kåñëo rakñatu mäà caräcara-guruù kåñëaà

namasye sadä

Kåñëenaiva surakñito'ham-asakåt kåñëäya

dattaà manaù

Kåñëädeva samudbhavo mama guroù kåñëasya

däso'smyaham

Kåñëe bhaktir-acaïcalästu bhagavan he kåñëa

tubhyaà namaù

May Krishna, the Teacher of the sentient and the insentient

beings, protect me. I prostrate before Krishna always. By

Krishna, have I been redeemed and sustained every time. My

mind is given over to Krishna. My Teacher is born of Krishna. I

am the loyal servant of Krishna. May unswerving devotion to

Krishna be bestowed upon me. O Krishna, I again prostrate

before you.

25

 .

Janana-koöi-kåtaà duritaà narastarati

nämani te manite manäk

Tadapi mädhava mäà kimupekñase

bhavadave vada vedanayä'nayä

Man crosses the effects of evil committed

even in a crore of Janmaas (births) if your

name is remembered but for a second.

Being so, tell me O Madhava, why do you

abandon me thus, to be afflicted by the

tortures of worldliness?

26

Namo namo väìmanasätibhümaye

Namo namo väìmanasaika-bhümaye

Namo namo'-nanta-mahä-vibhütaye

Namo namo'-nanta-dayaika-sindhave

Prostration to Him who transcends the ken of

speech and mind; prostration to Him who alone

is the originating source of speech and mind.

Prostration to the One, to whom belong the

infinitude of great and exceptional glories;

prostration to the One who is the ocean of

unbounded mercy.

27

Na dharma-niñöho'smi na cätmavedé

Na bhaktimäà-stvaccaraëäravinde

Akiïca-no'nanyagatiù çaraëyaà

Tvatpädamülaà çaraëaà prapadye

I am neither empowered by the grace of morality

nor do I have the merit of self-knowledge. I have no

devotion to your lotus feet either. Having nothing in

my possession, finding no other source of

protection, I beseech in surrender the bottom of

your own lotus feet.

28

Pitä tvaà mätä tvaà dayita-tanayastvaà priya-suhåt

Tvameva tvaà mitraà gururasi gatiçcäsi jagatäà

Tvadéya-stvad-bhåtya-stava parijana-stvadgatirahaà

Prapannaç-caivaà satyahamapi tavaiväsmi hi bharaù

You are the Father, you are the Mother; you are also

the beloved son; You alone are the close benefactor.

You are the friend as well. You are the Teacher. You

are the source of refuge for the world. Being yours,

as your loyal servant and attendant, your

dependent as well, I, having sought full protection

under you, have turned out to be a heavy burden on

you!

29

Namaù paìkaja-näbhäya

Namaù paìkaja-mäline

Namaù paìkaja-neträya

Namaste paìkajäìghraye

Obeisance to Him who has lotus-like navel, who is

lotus garlanded, lotus-eyed and has lotus-like feet.

Kunti’s praise of Sri Krishna in

Srimad Bhaagavatam Cänto 1-8-22

30

Çriyäçliñöo viñëuù sthiracaravapur-veda-viñayo

Dhiyäà säkñé çuddho hari-rasura-hantäbja-nayanaù

Gadé çaìkhé cakré vimala vanamälé sthira-ruciù

Çaraëyo lokeço mama bhavatu kåñëo'kñi-viñayaù

Lord Viñëu who is embraced by Goddess Lakshmi, who has his

being extending to the whole mobile and immobile creation,

who is the sole subject of the Vedic revelations, who is the

witness of all intellects, who is pure, who acts as the destroyer

of evil-minded; who is lotus-eyed, who wears the mace, conch,

the discus and the serene garland made of wild leaves and

flowers, who is the constant taste of my heart, is the Lord of the

world, is to be sought after by one and all; be such a lordly

Kåñëa present conspicuously before my eyes.

31

Yadä dharma-glänir-bhavati jagatäà kñobhakaraëé

Tadä lokasvämé prakaöita vapuù setu-dhågajaù

Satäà dhätä svaccho nigama-gaëa-géto vrajapatiù

Çaraëyo lokeço mama bhavatu kåñëo'kñi-viñayaù

Whenever the course of morality is impeded, causing

widespread chaos and agitation to the world, right then the

Lord of the world, though unborn, reveals Himself as the

bridge-maker. The protector of the noble, ever-holy, extolled by

the Scriptures, the leader of the cowherd community, the Lord

of the worlds, the only redeemer known to humanity; may such

an attractive form, that of Kåñëa, appear visibly in front.

32

Vätsalyädabhaya-pradäna-samayä-därtärti-nirväpaëät

Audäryäd-adhaçoñaëät agaëita-çreyaù-pada-präpaëät

Sevyaù çrépatir-eka eva jagatäà santyatra ñaösäkñiëaù

Prahlädaçca vibhéñaëaçca kariräö päïcälyahalyä dhruvaù

Motivated by affection or the urge for winning fearlessness; for

getting relieved from affliction or on account of supreme

humility, for the sake of attenuating sins or in order to gain

incalculable wealth and blessings, the consort of Lakshmi alone

has to be worshipped. The world has produced six exemplary

beings – Prahladä, Vibhisanä, Gajendra, Draupadi, Ahalyä and

Dhruva – all of whom bear witness to this fact.

33

Hä kåñëäcyuta hä kåpä-jala-nidhe

hä päëòavänäà sakhe

Kväsi kväsi suyodhanäd-apakåtäà

hä rakña mäm-äturäà

Ityuktväkñaya vastra-saàvåta-tanuà

yo'pälayadraupadéà

Ärta-träëa-paräyaëaù sa bhagavän

näräyaëo me gatiù

‘O Kåñëa, the unfailing protector, the ocean of supreme

kindness, O sure friend of the Pändava brothers; where are

you now, where? Come to my rescue. I , mauled cruelly by

Suyodhana in this open assembly, am in utter affliction,’

hearing Draupadi cry like this, who rescued her by making

the body stay wrapped in interminable dress; He, Lord

Näräyaëa, bent always on redeeming the afflicted, is my

sole refuge.

34

 .

Viparéteñu käleñu parikñéëeñu bandhuñu

Trähi mäà kåpayä kåñëa çaraëägata-vatsala

When times go adverse and the relations dwindle and

flee, O Krishna, taking pity on me, surely come to my

aid, affectionate as you are to those who look to you

for support.

35

Acyutänanta-govinda saccidänanda-çäçvata

Macceto ramatäà samyak tvaccäru-caraëäàbuje

Oh Lord, who is infallible and infinite, attainable only

through supreme wisdom, who being the essence of

existence, consciousness and bliss, is imperishable,

may my mind delight well on your beautiful lotuslike

feet.

36

Advaita-bodhäbja-sahasra-raçmiù

Çänter-latäyäù kila kalpavåkñaù

Saàsära santäpa vinäça-candraù

Kåñëaù sadählädakaro mamästu

May Krishna, the brilliant beam of rays emanating in

thousands from the lotus of non-dual awareness, who

is the Kalpaka tree, on which grows the creeper of

peace, who is the moon that redresses the scorching

heat generated by the worldly life, remain constantly

the delighter of my heart.

37

  

Çrékåñëaà yogivaryaà priyajana-sukhadaà

gopikänanda-kandaà

Gétä-tatvaika-vedyaà bhavaharaëa-paöuà

buddha-mukta-svabhävaà

Pärthaà khinnaà prapaçya sthiramatimakarod-

ätma-tatvopadeçät

Yaù premätmä prabhuà taà sthira-sukha-nilayaà

bhaktivaçyam smarämi

I remember Sri Krishna, the distinguished Yogi, the bestower of

delight to those who are dear to him, the cause of joy for the

Gopikas, who can be understood only through the truths taught

by the Gita, who is skilled in robbing mankind of worldliness,

whose nature is ever-illumined and free, who, on seeing Arjuna

agitated, rendered him resolute and wise through his startling

gospels about the Self, who has a very dear and moving heart,

who is lordly in many ways, who is the abode of ever-abiding

happiness, who gets enslaved on seeing devotion.

38

 .

Pétaà väso dadhänaà vijayaratha-gataà

brahmarudrädi-vandyaà

Bhümer-bhäraà jihérñuà navajalada-rucaà

çaìkha-cakräbja-hastaà

Pärtha-vyäjena lokaà nigama-mata-såtau

yojayantaà maheçaà

Dhyäye-nnityaà susevyaà sujana-mati-gåhaà

kåñëam-änanda-kandaà

I beseech in utter surrender Sri Krishna alone, that infinite

measure who is ever holy, free from the blemishes of dualities,

is hiding in the heart, who wears the yellow silk, is seated in

the chariot of Arjuna, is worshipped by Brahma and Rudra,

who is bent on undoing the excess burden of this earth, who

looks like the new monsoon cloud, who holds the conch, discus

and lotus in his hands, who, using Partha as a cloak, sets

mankind on to the path of virtue earmarked in the Vedas, who

is the great Lord of the universe.

39

Çuddho buddho vimuktaù çruti-çikhara-giräà

mukhya-tätparya-bhümiù

Yasmäjjätaà samastaà jagadidam-amåtäd-vyäpya

sarvaà sthito yaù

Yasyäàçäàçävatäraiù sura-nara-vanajairrakñitaà

sarvam-etat

Taà bhümänaà mukundaà hådi gatam-amalaà

kåñëaà-eva prapadye

Pure, illumined, free, the entire basis for the sole theme

revealed and inculcated in the declarations of the

Upanishads; from whom is the whole universe born, who

abides permeating the world through his immortality; by

whose greatly small descents in the form of Gods, humans

and wild creatures all this is protected; through my mind,

speech and head I worship Him, the beloved of the Vrajä

women, Lord Hari.

40

Nästhä dharme na vasunicaye naiva

kämopabhoge

Yad-bhavyaà tad-bhavatu bhagavan pürvakarmänurüpaà

Hyetat-prärthyaà mama bahumataà

janmajanmäntare'pi

Tvat-pädämbhoruha-yuga-gatä niçcalä

bhaktir-astu

I have no interest in dharma, neither in acquiring

property nor in enjoying the objects of greed and

passion. Let whatever is destined, O Lord, according

to the karma of the earlier lives, take its course. There

is, however, this supremely cherished prayer of mine;

in as many times as I am born, may unflinching

devotion dwell in me towards the lotus-like feet of

yours.

41

Mukunda mürdhnä praëipatya yäce

Bhavantam-ekäntam-iyantam-arthaà

Avismåtis-tvaccaraëäravinde

Bhave bhave me'stu tava prasädät

O Mukunda, bending my head low, I beg of you for

this, the ultimate object of my heart’s desire – that, by

dint of your blessings, let me, in as many births as

there will be, remain unforgetful of your feet.

42

Divi vä bhuvi vä mamo'stu väso

Narake vä narakäntaka prakämaà

Avadhérita-çäradäravinde

Caraëau te maraëe'pi cintayämi

Wherever my further life may be, according to your

own choosing, in the heavens above or upon this

earth, O destroyer of hell, even at the time of death, it

will be my supreme want to think of your two feet,

which are like the enchanting lotuses blooming in the

çarat season.

43

Yatkåtaà yat-kariñyämi tatsarvaà na mayä kåtaà

Tvayä kåtaà tu phalabhuk tvameva madhusüdana

Whatever has so far been done and whatever will hence

be done, all that is, in truth, not done by me at all.

Processed by your own Self, you alone are the enjoyer

or sufferer of the result thereof, O Madhusüdana.

44

]

ÇRÉ - RÄMA STOTRÄËI

Brahmämbhodhi-samudbhavaà kalimalapradhvaàsanaà

cävyayaà

Çréma-cchambhu-mukhendu-sundaravare

saàçobhitaà sarvadä

Saàsärämaya-bheñajaà sumadhuraà

çré-jänaké-jévanaà

Dhanyäste kåtinaù pibanti satataà

çré-räma-nämämåtaà

HYMNS ON SRI RAMA

Fortunate are those who are always able to drink the nectar of

Çri Räma’s name, which has emerged from the immeasurable

depths of the vedic ocean, whose content is imperishable, which

has the power to destroy the impurities of the Kali Age,

whichever adorns the lips of the moon-faced Çambhu, which is

the only known medicinal cure for the disease of worldly life,

which is supremely sweet and which constitutes the core of

Jänaki (Sétä)’s life.

45

Çäntaà çäçvataà-aprameyaà-anaghaà

nirväëaçäntipradaà

Brahmä-çambhu-phaëéndra-sevyam-aniçaà

vedäntavedyaà vibhuà

Rämäkhyaà jagadéçvaraà suraguruà

mäyä-manuñyaà harià

Vande'haà karuëäkaraà raghuvaraà

bhüpälacüòämaëià

I bow down to the great one of the Raghu family, the rich mine

of mercy, the crest jewel of the rulers of our land, whose

presence is constant and immeasurable, who is sinless and is

ready to give peace and liberation, who is served lovingly by

Brahmä, Çambhu and the King of serpents (Ädiçeña), whose allpervading

nature can be glimpsed only by the insight of the

Vedas, who is the Guru of the Deväs and also the Lord of the

universe, who, casting his illusion, manifests before us as a

human, bearing the name Räma, but who is no other than Lord

Hari Himself.

46

Nänyä spåhä Raghupate hådaye'-asmadéye

Satyaà vadämi ca bhavän-akhiläntarätmä

Bhaktià prayaccha raghupuìgava nirbharäà me

Kämädi-doña-rahitaà kuru mänasaà ca

O Lord of the Raghüs, let me tell you this, the truth.

No other desire do I entertain any time in my heart;

you, being the Inner Self of all, know it too well. I

have, however, but one request: grant me, O best of

all the Raghus, such devotion which is exclusive and

all-engulfing, making my mind rid of the taint of

desire and greed.

47

ÇIVA STOTRÄËI

Äyur-naçyati paçyatäà pratidinaà

yäti kñayaà yauvanaà

Pratyäyänti gatäù punar-na divasäù

kälo jagad-bhakñakaù

Lakñmé-stoya-taraìga-bhaìga-capalä

vidyu-ccalaà jévitaà

Tasmän-mäà çaraëägataà çaraëada

tvaà rakña rakñädhunä

HYMNS ON ÇIVA

While we are looking on, our age advances every day, youth

declines, the days that have gone by do not return at all; time

verily devours the world. Fortunes of this earth are transitory

like the bubbles and foam, which the chain of waves brings in

the wake of huge waters. Our life-span itself is fleeting as the

stroke of lightning. Therefore, O bestower of Salvation, salvage

me now itself, for I am, in utter despair, come to you in all faith

and surrender.

48

Kara-caraëa-kåtaà väk-käyajaà karmajaà vä

Çravaëa-nayanajaà vä mänasaà vä-aparädhaà

Vihitaà-avihitaà vä sarvam-etatkñamasva

Çiva çiva karuëäbdhe çré-mahädeva çambho

Whatever guilt has been incurred by me by hands

and feet or by speech and body, through activities

of other kinds, by means of ears and eyes, or by

the mind; be they orderly or disorderly, bear with

me for everything done, spoken and thought; O

lord Çiva, the sea of mercy, O Çiva, Mahädeva,

Çambho, bear with me surely.

49

Ayaà däna-käla-stvahaà däna-pätraà

Bhavän-nätha dätä tvad-anyaà na yäce

Bhavad-bhaktim-eva sthiräà dehi mahyaà

Kåpäçéla çambho kåtärtho'smi tasmät

Surely now is the opportune time to bestow your gift

and I surely am the apt recipient for the purpose. You

indeed, O Lord, are the great giver and I do not

propose to beg of anyone else. Give me the gift of

unswerving devotion to your being, O Çambhu. You

are by habit compassionate and I shall feel fulfilled by

it. I look to no other gain from you or another.

50

Tvat-pädäàbujam-arcayämi paramaà

tväà cintayämyanvahaà

Tväm-éçaà çaraëaà vrajämi vacasä

tväm-eva yäce vibho

Vékñäà me diça cäkñuñéà sakaruëäà

devai-çciraà prärthitäà

Çambho loka-guro madéya-manasaù

saukhyo-padeçaà kuru

I worship in devotion the magnificent lotus feet of yours. My

mind thinks day after day of you. You, the Lord, I betake to in

refuge through prayers piously uttered; you alone I beg of in

humility, O Vibhu. Grant me, O Sambhu, the sole teacher of the

entire world, the benedictory glance of your eyes, the glance

noted for its compassion, which is besought even by the

denizens of the heaven. With your mind given to me, instruct

me on the path leading to lasting contentment.

51

Ätmä tvaà girijä matiù sahacaräù

präëäù çaréraà gåhaà

Püjä te viñayopabhoga-racanä

nidrä samädhi-sthitiù

Saïcäraù padayoù pradakñiëa-vidhiù

stoträëi sarvä giro

Yad-yat-karma karomi tat-tad-akhilaà

çambho tavärädhanaà

You are the Self in my body; your consort, the daughter of

Himavan, the intellect within. The life forces are your

attendants, the body itself your residence; the assorted objects of

delight represent the colourful Püjä for you; deep sleep is verily

the state of Self-absorption, samädhi; the rambling of my feet

constitutes the pradakñiëa (circumambulation) for you;

whatever speech issues forth from my mouth becomes praises,

uttered in your honour. In short, whatever act is done, all that,

O Çambhu, goes to make your celebrated worship.

52

Ajaà çäçvataà käraëaà käraëaanäà

Çivaà kevalaà bhäsakaà bhäsakänäà

Turéyaà tamaù-päram-ädyanta-hénaà

Prapadye paraà pävanaà dvaita-hénaà

I seek in full surrender and worship

the most holy and auspicious source,

the unborn and the permanent, the

cause of all causes, the unconditioned

Bliss, singular by nature, the

illuminer of the illumining, which is

the fourth state of awareness as well

as the other shore of darkness

(ignorance), devoid of both beginning

and end.

53

nmSt e nmSt e ivÉa e ivñmtU eR

nmSt e nmSt e icdanNdmtU ,eR

nmSt e nmSt e tpaye age gMy

nmSt e nmSt e ïiu t}angMy. 53.

Namaste namaste vibho viçva-mürte

Namaste namaste cidänanda-mürte

Namaste namaste tapo-yoga-gamya

Namaste namaste çruti-jïäna-gamya

Prostration to you, prostration again, O, the all-formed,

whose being the universe is. Prostration again and again to

you, O, the Consciousness-Bliss-bodied. Prostrations to you,

O Lord, who is accessible to austerity as well as yoga. Time

and again obeisance to Him, who is attainable through the

pure wisdom imparted by the scriptures.

54

aìkolaà nija-béja-santatirayaskäntopalaà

sücikä

sädhvé naijavibhuà latä kñitiruhaà

sindhuù saridvallabhaà

präpnoté-ha yathä tathä paçupateù

pädäravinda-dvayaà

ceto-våttir-upetya tiñöhati sadä

sä bhaktir-ity-ucyate

In the same manner as the ankola seed finds its way to the

mother tree from which it has fallen, for its growth, as the iron

needle irresistibly moves to the magnet placed nearby, as the

devoted married woman looks solely to her husband for

delight, as the growing creeper rests fully upon the tree for its

support, as the flowing river rushes to meet the oceans below to

become still, when the mind feeling restless, seeks out ardently

the two lotus-like feet of Pashupati, and finding them at last,

remain devoutly given to the delight born of their company,

then indeed is devotion, in truth, declared to be.

55

Märgävartita-pädukä paçupater-aìgasya kürcäyate

Gaëòüñämbu-niñecanaà puraripor-divyäbhiñekäyate

Kiïcid-bhakñita-mäàsaçeña-kabalaà navyopahäräyate

bhaktiù kià na karotyaho vanacaro bhaktävataàsäyate

The sandals worn out by use on forest paths became the mark

between the eye-brows on the body of Lord Çiva – the

Paçupathi; the offering of water carried in the mouth became

the divine bath – the abhiñeka; the partly eaten meat became the

divine food offering – the naivedya. An illiterate hunter became

the best of devotees – what can devotion not do?

(The allusion in this Shloka by Çankara in Çivänanda Lahari is to

Kannappar, a paragon among devotees. This hunter

worshipped Lord Siva in his own unique, if somewhat bizarre,

way. Not knowing the Shastras, the rules of formal ritualistic

worship were a closed book to him. Even of the need for bodily

purity while offering worship, he did not have an inkling. One

would regard Kannappar’s worship as an act of desecration.

However, it was this worship, which moved the Lord most and

earned for the hunter the name Kannappar because he had

given one eye to Him and was equally ready to give the other

one also. Who could exceed this foremost Bhakta in devotion?)

56

DEVÉ STOTRÄËI

Aìgaà hareù pulaka-bhüñaëam-äçrayanté

Bhåìgäìganaiva mukuläbharaëaà tamälaà

Aìgékåtä-akhila-vibhütir-apäìgalélä

Mäìgalyadästu mama maìgala-devatäyäù

HYMNS ON GODDESSES

May the sweet and gracious glances, which are held to be the

repository of all fortunes of Goddess Lakshmi, who, like the

female-bee (bhramara) in the greenery covered by the fragrant

flower-buds, veer round Lord Hari’s person, decked by

horripilation, shed their benedictions on me.

57

Saàpat-karäëi sakalendriya-nandanäni

Sämräjya-däna-vibhaväni saroruhäkñi

Tvad-vandanäni duritä-haraëodyatäni

Mäm-eva mätar-aniçaà kalayantu mänye

O esteemed Mother, the hymns sung and the worship

offered in your honour have the unique power to

bestow luck and prosperity, conducive to the delight of

all the senses, as well as the fortunes of Kingship. They

are, O Goddess, with eyes resembling lotus petals,

efficient in robbing one of all sin and vice. May these

enthuse my heart and mind always.

58

Yat-kaöäkña-samupäsanä-vidhiù

Sevakasya sakalärtha-saàpadaù

Santanoti vacanäìga mänasaiù

Tväà muräri-hådayeçvaréà bhaje

The procedures of worship, designed to win your

graceful glimpses, are such as to shower on the

worshipper all kinds of prosperity. Using, therefore,

my speech, action and thought, I worship you, the

controller of the heart of Muräri (Mahäviñëu).

59

Kamale kamaläkña-vallabhe tvaà

Karuëäpüra-taraìgitair-apäìgaiù

Avalokaya mäm-akiïcanänäà

Prathamaà pätram-akåtrimaà dayäyäù

O, Devi, the consort of Vishnu, take a look, casting your

alluring glances, which are like the gentle waves in the

full waters of kindness, at me, the first amongst those

having nothing to their credit or possession, the guileless

recipient of your esteemed compassion.

60

Çukläà brahmavicära-sära-paramämädyäà

jagadvyäpinéà

Véëä-pustaka-dhäriëém-abhayadäà

jäòyändhakäräpahäà

Haste sphäöikamälikäà ca dadhatéà

padmäsane saàsthitäà

Vande täà parameçvaréà bhagavatéà

buddhipradäà çäradäà

I worship that Goddess, Sarada, the supreme Governess of the

universe, who possesses all the six-fold (bhäga) excellences,

who grants intelligence, who is whiteness incarnate, is the firstborn,

who constitutes the absolute essence of the reflection upon

the ultimate Reality, who permeates the whole universe,

holding the veena, and book in Her hands, who awards

fearlessness to the seekers, who destroys idleness and ignorance

in our minds, who also keeps in Her hand a garland of sphatika,

who is seated gracefully in the lotus pose (padmäsana).

61

 .

Véëä-dhare vipula-maìgala-däna-çéle

Bhaktärti-näçini viriïca-haréça-vandye

Kérti-prade-akhila-manorathade mahärhe

Vidyä-pradäyini sarasvati naumi nityaà

Every day and hour I prostrate before you, O Sarasvati. Who

instills wisdom into our being, who, holding the veena, is by

habit given to distribute an abundance of fortunes, who

redresses the afflictions of the devoted, who is worshipped by

Brahmä and Lord Hari, who alone is the bestower of fame, who

is the fulfiller of all desires of the heart and who is therefore

highly esteemed.

62

Mohändhakära-bharite hådaye madéye

Mätaù sadaiva kuru väsam-udära-bhäve

Svéya-akhila-avayava-nirmala-suprabhäbhiù

Çéghraà vinäçaya manogatam-andhakäraà

Out of generosity, O Mother, make your dwelling in

my heart, which is filled to the full by the darkness of

delusion. By means of the brilliant gentle rays issuing

from your several limbs, eliminate expeditiously the

dense darkness interpenetrating the mind’s working.

63

Sarasvati mahäbhäge Vidye kamala-locane

Vidyärüpe viçäläkñi Vidyäà dehi namo'stu te

O lotus-eyed Sarasvati, the abode of excellent fortunes,

of wisdom Supreme! Grant me the gift of knowledge, O

Devi, whose nature is Knowledge itself, who is

endowed with eyes graciously wide, I prostrate before

you.

64

Çivaù çaktyäyukto yadi bhavati çaktaù prabhavituà

Na ced-evaà devo na khalu kuçalaù spanditum-api

Ata-stväm-ärädhyäà harihara-viriïcädibhirapi

Praëantuà stotuà vä katham-akåta-puëyaù prabhavati

Even the Lord Siva finds himself empowered to function

only when united with your being. Being so, devoid of your

close partnership, he, in spite of being Godly, is unable to

breathe in vibration or activity. How can, as such, one,

devoid of the requisite measure of previously earned

religious merit (puëya) rise up to prostrate before you or

praise your person – You who deserves to be worshipped by

the lords Hari and Hara, as well as Brahmä, the creator?

65

Na mantraà no yantraà tadapi ca na jäne stutim-aho

Na cä-hvänaà dhyänaà tadapi ca na jäne stuti-kathäù

Na jäne mudrä-ste tadapi ca na jäne vilapanaà

Paraà jäne mätaù tvad-anusaraëaà kleça-haraëaà

How pitiable! I do not know either the Mantra (words

symbolizing you) or the figure and diagram depicting your

person; nor again the special praises relating to you. Neither am

I in the knowledge of the procedures connected with inviting

your presence or meditating upon your essence or reciting the

mystical formulae containing your praises. The hand and finger

combinations (mudräs) relating to your form and pose are little

known to me. I am too ignorant of the style of calling you out in

distress. Nonetheless, this much do I certainly know: living in

obedience to you, dedicating myself to your devotion, is the

panacea for all kinds of affliction in the world!

66

 .

Påthivyäà puträ-ste janani bahavaù santi saraläù

Paraà teñäà madhye virala taralo'haà tava sutaù

Madéyo'-yaà tyägaù samucitam-idaà no tava çive

Kuputro jäyeta kvacidapi kumätä na bhavati

You, O Mother, have several virtuous and valuable

sons upon this earth; amongst them all, I, this humble

self, your son, is the most unfortunate and inglorious.

Yet, does it behove you, O auspicious and kind one, to

neglect and abandon me? For in the world an ignoble

son may get born, but never does a mother prove to be

ignoble before him !

67

Çvapäko jalpäko bhavati madhupäkopamagirä

Nir-ätaìko raìko viharati ciraà koöi-kanakaiù

Tavä-parëe karëe viçati manuvarëe phalam-idaà

Janaù ko jänéte janani japanéyaà japavidhau

Even an outcaste or a vain babbler begins to speak

sweetly with elegance; likewise, one, be he a beggar,

turns suddenly fortunate to roll in riches mounting to

crores of gold pieces; O sinless One, should your

name but enter the ears of one, such indeed is the

incalculable result! Who amongst the humans verily

knows what all can fruition from chanting your

names or worshipping you in the prescribed manner?

68

Na mokñasyä-käìkñä bhava-vibhava-väïcäpi ca na me

Na vijïänäpekñä çaçimukhi sukhecchäpi na punaù

Atastväà saàyäce janani jananaà yätu mama vai

Måòäné Rudräëé Çiva Çiva Bhavänéti japataù

No desire do I entertain for liberation. Nor is the greed for

worldly prosperity prevailing in me. O moon-faced

Goddess, neither the craving for winning spiritual wisdom

nor happiness agitates my heart. Yet I do beseech you, O

Mother, in full humility, that my lifetime here be spent

uttering solely words like Måòäné, Rudräëé, Çiva, Çiva,

Bhaväné – all your names and those alone.

Om Tat Sat
                                                        
(Continued)

(My humble salutations to the lotus feet of H H Swami Bhoomananda Tirtha ji  for the collection)