SHREE DATTA PRAARTHANAA CHATUSHKAM
Jai Shankar
So far we have completed Swaadhyaaya of:
Shivaa’s 108 Names
Lalitaa’s 108 Names
Durgaa Chandrakalaa Stuti
Lalitaa Trishati
Durgaa’s 108 Names
32 Names of Durgaa
Adequate justice has been done to Bhavaani. What about Shankar? Why HE should be content with only 108 Names? Why not take up Shiva Sahasranaama? Requests to this effect are pending with me. But, I am defering same since a bit of variety is necessry lest the whole exercise becomes stereotyped and a bit boring.So, I will be taking up some stotraas before I take up Shiva Sahasranaama.
Datta Jayanti is fast approaching, so let us study SHREE DATTA PRAARTHANAA CHATUSHKAM.
This stotra ( it is in Stuti Manjari) has been
composed by Poojya Swami Vaasudevaananda Saraswati, also wellknown as Tembe Swami
(Tembe being His pre-Sanyaas surname.)
He has a vast following and His devotees look upon Him as an incarnation of Lord Dattaatreya.
Swami VS was born in Mangaon (in Maharashtra) on 13-8-1854 and attained
Mahaasamaadhi in 1914 at Kshetra Garudeshwar in Gujarat., where His Samaadhi Mandir is there. It is at a distance of about 80 kms from Baroda.
His literary output in Marathi and Sanskrit is enormous. Apart from a large number of stotraas and Datta Maahaatmya in Marathi, He has authored, in Sanskrit, Datta PuraaN and translation of Guru Charitra in addition to several others.
“Digambaraa digambaraa sripaadavallabha
digambaraa” was revealed to Him by Lord Dattatreya and He treated this as a Mahaamantra and propagated it far and wide.
Dear Satish Kulkarni will open a webpage to include Shree Dattapraarthanaa Chatushkam as well as any other stotraas, I may take up.
Attached is an audio of above Stotra rendered by P.P.Shrimat Sadyojat Shankarashram Swamiji.
Audio (Courtesy: Anushravas – Shri Chitrapur Math )
V.RAJAGOPAL BHAT
21-12-2020
SHREE DATTA PRAARTHANAA CHATUSHKAM
Stotra rendered by P.P.Shrimat Sadyojat Shankarashram Swamiji.
(Audio Courtesy: Anushravas – Shri Chitrapur Math)
Shree Datta Praarthanaa Chatushkam
“Digambaraa digambaraa sripaadavallabha digambaraa”
दिगंबरा दिगंबरा श्रीपाद वल्लभ दिगंबरा
Paramahamsa Parivraajakaachaarya Swami Vaasudevaananda Saraswati Maharaj (1854 - 1914)
At the outset, I offer my humble salutations
at the Lotus Feet of Poojya Vaasudevaananda
Saraswati Mahaaraaj
SREE DATTA PRAARTHANAA
CHATUSHKAM-2
समस्तदोषशोषणं स्वभक्तचित्ततोषणम्।
निजाश्रितप्रपोषणं यतीश्वराग्य्रभूषणम्।
त्रयीशिरोविभूषणं प्रदर्शितार्थदूषणम्।
भजेऽत्रिजं गतैषणं विभुं विभूतिभूषणम्।।१।।
This is descriptive of the glory of Lord
Dattaatreya. The last line reads:
bhaje: I adore, I worship.
Atrijam: son of sage Atri
GataishaNam: from whom the three cardinal
cravings (eshaNaa traya)(craving for wealth,
vitteshaNaa; craving for progeny preferably boy, putra,putreshaNaa; craving for fame, to be in limelight, lokeshaNaa) have departed (gatam).
Vibhum: who has cosmic consciousness as the all-pervasive Brahman.
Vibhooti-bhooshaNam: whose adornment (bhooshaNam) is vibhooti, the sacred ash.
Samasta dosha shoshaNam: devotion to Him, chanting His name etc sucks up dry (shoshaNam) our faults and foibles(dosha).
svabhakta chitta toshaNam: HE delights
(toshaNam) the mind and heart (chitta) of His devotees (svabhakta).
nijaashrita-praposhaNam: HE fosters and
nourishes (poshaNam) exceedingly well (pra)
those who have taken refuge (aashrita) in Him (nija).
yateeshvaraagrya bhooshaNam: HE is like a crest jewel(bhooshaNam) among the foremost (agrya) ascetics (yateeshvara).
trayee shiro vibhooshNam: His adornment, ornament(vibhooshaNam) is Vedaanta (the end portion,shiras of trayee, three Vedaas, in other words Upanishads).
pradarshitaartha dooshaNam: HE reveals in His Upadesh how the true import of our sacred lore has been misinterpreted(pradarshita artha dooshaNam) over the years and HE elucidates the true import, the correct meaning.
Avadhoota Gita and Tripura Rahasya are two
important texts attributed to Him.
I adore (aham bhaje) Shri Dattatreya who is as above.
SHREE DATTA PRAARTHANAA CHATUSHKAM-3
समस्तलोककारणं समस्तजीवधारणम्।
समस्तदुष्टमारणं कुबुध्दिशक्तिजारणम्।
भजभ्दभयाद्रिदारणं भजत्कुकर्मवारणम्।
हरिं स्वभक्ततारणं नमामि साधुचारणम्।।२।।
The last line says:
namaami: I bow down to offer salutations.
Harim:. to Hari, Dattaatreya is Trimoorti swaroopa.
svabhakta taaraNam: who is the redeemer
(taaraNam) of His(sva) devotees (bhakta),
saadhu chaaraNam: who moves (chaaraNam) in the company of the good and righteous(saadhu),
The first line onwards upto third line:
samasta loka kaaraNam: who is the cause of all the worlds,
samasta jeeva dhaaraNam: who upholds and
sustains (dhaaraNam) all(samasta) souls(jeeva),
samasta dushTa maaraNam: who slays(maaraNam) all
(samasta) the wicked and the vicious(dushTa),
kubuddhi shakti jaaraNam: who weakens
and disables(jaaraNam) perverse intelligence(kubuddhi)(and bestows sadbuddhi),
bhajad bhayaadri daaraNam: who breaks down(daaraNam) the mountain(adri) of fear
(bhaya) in the minds of devotees(bhajat),
bhajat kukarma vaaraNam: who prevents
(vaaraNam) the devotees(bhajad) from
committing any unrighteous and evil deed (kukarma).
This verse describes how the Grace of
Shri Dattaatreya acts upon the devotees and uplifts them by refining their thought, speech and deed.
SHREE DATTA PRAARTHANAA CHATUSHKAM-4
नमाम्यहं मुदास्पदं निवारिताखिलाऽपदम्।
समस्तदुःखतापशं मुनीन्द्रवन्द्य ते पदम्।
यदञ्चितान्तरामदं विहाय नित्यसम्मदम्।
प्रयान्ति नैव ते भिदं मुहुर्भजन्ति चाविदम्।।3।।
namamyaham: I bow down to offer salutations.
mudaaspadam: the abode( aaspadam) of joy(muda)
nivaaritaakhilaapadam:
samasta dukkha taapasham: who has quelled (shamana) all (samasta) sorrow (dukkha) and three kinds of affliction (taapa: aadhibhautika, aadhyaatmika and aadhidaivika collectively called as taapatraya)
muneendravandya te padam: Your(te) Feet(padam) are worthy of salutation(vandya) by foremost sages(. muneendra) (padam means foot, but we have to take the plural because nobody adores only one foot).
yadanchitaantaraamadam: those who look
(anchita) inward(antaraa) giving up(vihaaya)
pride and arrogance(madam)
prayaanti nitya sammadam: they attain
(prayaanti, literally go to) perpetual(nitya) bliss(sammadam)
‘prayaanti’ here has a two-fold application.It
is applicable above. It is now again
applicable in “prayaanti naiva te bhidam”.
This sort of usage illustrates the maxim called ‘dehalee deepa nyaaya’. A lamp kept on the threshold(dehalee) sheds its light on both sides.
prayaanti naiva te bhidam: they(te) who have
savoured the bliss of meditation (anchita
antaraa) will never(naiva) be subject to
(prayaanti) duality(bhidam). They will never
lose their vision of equality, sama drishTi, sama darshana).
muhurbhajanti chaavidam: they will again and again(muhurmuhu) be devoted(bhajanti)
to Shri Dattaatreya who is unknowable( avidam), being beyond the reach of speech, senses and mind.
SHREE DATTA PRAARTHANAA CHATUSHKAM-4
प्रसीद सर्वचेतने प्रसीद बुध्दिचेतने।
स्वभक्तहृन्निकेतने सदाम्ब दुःखशातने।
त्वमेव मे प्रसूर्मुता त्वमेव मे प्रभो पिता।
त्वमेव मेऽखिले हितार्थदोःखिलार्तितोऽविता।।4।।
praseeda sarva chetane: Be propitious (praseeda), O Energiser and Animator (chetane)) of all (sarva).
praseeda buddhi chetane: Be propitious, O Inspirer of our intellgence ( buddhi chetane)
sva bhaktahrinniketane: O Indweller (niketane) of Your devotees’ (bhakta) hearts (hrit)
sadaamba dukkha shaatane: O Mother (amba), remover (shaatane) of our
sorrow (dukkha) always (sadaa).
tvameva me prasoormataa: You alone (tvameva) are considered (mataa) by me as my (me) Mother (prasoo).
tvameva me prabho pitaa: You alone (tvameva) are my (me) Father (pitaa), O Master (prabho).
tvameva me akhila eehita arthadah:. You alone(tvameva) are my (me) giver (dah) of
objects (artha) wished for (eehita).
akhila aartito avitaa:. You are the protector (avitaa) from all (akhila) distress (aarti).
In this last verse, Shri Dattaatreya is addressed in feminine gender as chetane, ketane and shaatane. Devotees love to do this. KrishNa is often addressed as KrishNaayee, Kaanhaayee and ViThoba as
ViThaayee. The exuberance of love and devotion overrides grammar.
SHREE DATTA PRAARTHANAA CHATUSHKAM-4
We started this series with an audio by our Poojya Gurudev Shrimat Sadyojat Shankarashram Swamiji. I am concluding with an audio by the wellknown Bombay
Sisters.
A PRAYER TO SHRI DATTAATREYA TO STEADY THE MIND - MAMA CHITTAM STHIREEKURU
We have completed Shree Datta Praarthanaa Chatushkam by revered Swami Vaasudevaananda Saraswati Mahaaraaj.
HE has composed a pentad (5 verses) appealing to Lord Dattaatreya to steady the
mind.
In Gitaa, Arjuna complains about his unsteady mind:
चञ्चलं हि मनः कृष्ण प्रमाथि बलवद् दृढम्।
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम्।।34।।
“O KrishNa, my mind is unsteady, causes disturbance, is beyond control and stubborn.
To rein it I find it as difficult as restraining the wind”.
The plight of Arjuna is also the bane of every
spiritual aspirant.
A devotee once went to Sri RamakrishNa and
complained about his unsteady mind. Pat came Sri RamakrishNaa’s reply: Go and pray
to the Mother day in and day out to steady your mind. She will answer your prayer.
Poojya Swami VS is doing for our sake what
Sri RamakrishNa counselled. The ony difference is: instead of Mother Kaali,, the
prayer is addressed to Lord Dattaatreya.
अनसूयात्रिसंभूत दत्तात्रेय महामते।
सर्वदेवाधिदेव त्वं मम चित्तं स्थिरीकुरु।।1।।
Anasooyaatri sambhoota: born of Atri and
Anasooyaa.
Mahaamate: of lofty intelligence, of noble mind
sarva devaadhideva: supreme among all gods
tvam: You
mama chittam sthireekuru:. please steady my mind.
O Dattaatreya, born of sage Atri and Anasooyaa, of lofty mind and intelligence,
foremost among all the gods, pray steady my
mind.
Atri, father of Dattaatreya, is a sage and, as the name signifies, he is beyond the three
GuNaas(a+tree). In the Gitaa, Shri KrishNaa advises Arjuna to rise above the three GuNaas(satva, rajas and tamas)(nistraiguNyo bhava Arjuna 2-45 ).
Anasooyaa, the mother, is, as the name signifies, devoid of asooyaa, fault-finding
nature and envy.
In the Gitaa, Shri KrishNa stresses the importance of Anasooyaa(XVIII – 67, 71).
The would-be student of Gitaa should not
be stained by asooyaa, says the Lord.
No wonder, when the parents are so ideal, God loves to be born as the child. Every child is a gift(datta) of God, but every child is not
Atreya (son of Atri, unaffected by guNaas).
Mere mortals like us are swayed by the three guNaas perpetually.
(
ATTACHMENT: Audio of this stotra rendered by Dr.Balaji Tambe, Founder of Aatmasantulan Village, near MTDC Holiday
Resort, Karla
PRAYER TO LORD DATTAATREYA - "MAMA CHITTAM STHIREEKURU" - 2
शरणागतदीनार्ततारकाऽखिलकारक।
सर्वचालक देव त्वं मम चित्तं स्थिरीकुरु।।2।।
SharanNaagata deenaarta taaraka: He, who redeems(taaraka) those who are helpless(deena),distressed (aarta) and hence, have surrendered(sharaNaagata),
As I have explained now and then during my earlier series, Divine Grace will not be ours
unless we surrender. Surrender is the keynote. Surrender makes for an open mind, a receptive mind..
akhila kaaraka: who is the doer(kaaraka) of
everything(akhila). Creation, maintenance,
dissolution, punishment and benedictiion –
these five functions are signified by the words – akhila kaaraka,
sarva chaalaka deva tvam: You (tvam) are the God(deva) who inspires, motivates and
energises one and all, from Brahmaa to an ant, and makes them functional(chaalaka).
mama chittam sthireekuru: pray make my mind steady. This prayer. is the recurring refrain in all the five verses.
“When You, as the Supreme God, accomplish mind-boggling tasks like creation of the universe etc, it should not be impossible for You to steady my mind”. This is the overall
implication(dhwani) of the prayer.
SRI DATTAATREYA STOTRAM _ MAMA CHITTAM STHIREEKURU
सर्वमंगलमांगल्य सर्वाधिव्याधिभेषज।
सर्वसंकटहारिन् त्वं मम चित्तं स्थिरीकुरु।।3।।
sarva mangala maangalya: All socalled
auspicious things(sarvamangala) derive their
mangalataa(auspiciousness) from You. The auspiciousness of Your remembrance will outweigh the mangalataa of all others put
together.
Sarvaadhi vyaadhi bheshaja:. You are the
curative medicine(bheshaja) for all the ills
of the mind(aadhi) and body(vyaadhi). In the Rudraabhisheka mantraas, Rudra is hailed as the ‘first and foremost divine physician(prathamo daivyo bhishak)(Namaka 1-6)’.
We extol the Guru as ‘bhava roga vaidya’. The cycle of birth and death(punarapi jananam punarapi maraNam) is bhva roga. The Guru
‘treats’ us by His Upadesh to overcome this
‘illness’.
Another popular verse says: ” When the body is in tatters and is held captive by disease,
the medicine is the water of Gangaa and the
physician is NaaraayaNa, also called Hari”.
शरीरे जर्जरीभूते व्याधिग्रस्ते कलेवरे।
औषधं जान्हवी तोयं वैद्यो नारायणो हरिः।।
In VishNu Sahasranaama no.287 is Oushadham(medicine), 578 is Bheshajam
(medicine) and 579 is Bhishak(doctor).
sarva sankaTa haarin:. You are the redeemer
(haarin) from all (sarva) crises(sankaTa) that befall me.
Guru Charitra is replete with instances where
the devotees have received solace and succour from Lord Dattaatreya and His incarnations.
This epithet ‘sarva sankata haarin’ applies to
all Sadgurus, because Gurushakti is one. Our Shree Chitrapura Guruparamparaa Charitra also abounds in many instances where the Sadguru comes to the rescue of the devotee as a ‘sankaTa-haarin’.
tvam mama chittam sthireekuru: please make my mind steady.
SRI DATTAATREYA STOTRA - MAMA CHITTAM STHIREEKURU
स्मर्तृगामी स्वभक्तानां कामदो रिपुनाशनः।
भुक्तिमुक्तिप्रदः स त्वं मम चित्तं स्थिरीकुरु।।4।।
smartrigaamee svabhaktaanaam:
For His(sva) devotees(bhaktaanaam) He
goes(gaamee) (to their rescue) the moment
they do His smaraNa(smartri).
Remembrance is the key. “Remember Me and wage your battle”(maam anusmara yudhya cha. 8-7 ) is Shri KrishNaa’s message to us in Gitaa. A life devoid of smaraNa is as good as maraNa. The ‘s’ makes all the difference and it stands for smaraNa,
remembrance.
svabhaktaanaam kaamadah:
The word ‘svabhaktaanaam’ applies bothways: here it precedes and above it
follows. He gives(dah) all that His(sva) devotees(bhaktaanaam) desire(kaama).
ripunaashanaha:
He slays(naashanaha) the enemies(ripu).
When the grace of Shri Dattaatreya smiles upon us, our internal enemies(kaama, krodha etc) take to their heels. Mostly our enemies
outside are projections of our enemies inside
and when the internal enemies leave us, our enemies out there are bound to become fewer and more amenable to reason.
bhukti muktipradah sa tvam:
You give us abundantly(pradah) both worldly
enjoyments(bhukti) as well as Liberation(mukti). As stated in Gita, all do not seek mukti from God. All are not spiritually eligible(adhikaari) too. So, God
dispenses from His treasurehouse goodies
according to our deserts, bhukti for the
multitude and mukti for the chosen few.
mama chittam sthireekuru:
pray make my mind steady.
SRI DATTAATREYA STOTRA - MAMA CHITTAM STHIREEKURU
A POEM I LIKED VERY MUCH ABOUT SHRI DATTA GURU.
TODAY IS DATTA JAYANTI. LET US READ AND
EXPERIENCE THE SPIRIT OF THIS POEM.
!! कधीतरी दत्तगुरुंजवळ नुसते बसावे
!!! कधीतरी दत्तगुरुंजवळ नुसते बसावे !!!
असे वाटते देवघरातल्या दत्तगुरुंच्या तसबिरीला पहावे
व कधीतरी दत्तगुरुंजवळ नुसते बसावे
मुलगी जशी दिवसभरातून थोडा वेळ आईजवळ बसते
दिवसभराचा थकवा आई नुसत्या प्रेमळ नजरेने घालवते
तसे या गुरूमाऊलीचे प्रेम हृदयात साठवावे
कधीतरी दत्तगुरुंजवळ नुसते बसावे
काही मागू नये काही सांगू नये सारे संभाषण
नुसत्या नजरेतून व्हावे कधीतरी दत्तगुरुंजवळ
नुसते बसावे
आपल्या गुरूमाऊलींकडून डोक्यावरून पाठीवरून हात फिरवून घ्यावे
मनाला विलक्षण शांती देणार्या स्पर्शाला अनुभवावे
कधीतरी दत्तगुरुंजवळ नुसते बसावे
शांतपणे दत्तगुरुंकडे पहात रहावे या सगुणरूपी चैतन्यातील आनंद व समाधान अनुभवावे
कधीतरी दत्तगुरुंजवळ नुसते बसावे
दत्तगुरुंजवळ बसून नामस्मरण करावे
अद्वैताचा अनुभव घेऊन त्यात विलीन होऊन जावे
आपोआपच आपल्या “मी” चे विसर्जन व्हावे
कधीतरी दत्तगुरुंजवळ नुसते बसावे
त्यांच्याजवळ नुसत्या बसण्याने काय मिळते
हे ज्याचे त्यानेच अनुभवावे दररोज थोडा वेळ तरी
आपल्या दत्तगुरुंजवळ बसावे!!
ll जय श्री गुरुदेवदत्त ll
ll श्री स्वामी समर्थ ll
SRI DATTAATREYA STOTRA - MAMA CHITTAM STHIREEKURU
सर्वपापक्षयकरस्तापदैन्यनिवारणः।
योऽभीष्टद: प्रभु स त्वं ममचित्तं स्थिरीकुरु।।5।।
sarva paapakshayakarah:
He makes our sins(paapa) wither away(kshayakarah). In the Gitaa(18-66), the Lord,too, assures similar redemption to Arjuna, the representative of mankind.
taapa dainya nivaaraNaha:
He wards off(nivaaraNaha) our triple
taapa(distress, taapa traya). Distress caused by external causes: bus strike, auto strike, electricity shutdown, water cut etc is AADHIBHAUTIKA taapa. Distress due to bodily and mental illness is AADHYAATMIKA taapa. Distress due to causes beyond human control like floods, earthquake, tornado,tsunami etc is AADHIDAIVIKA taapa.
He also wards off our helplessness(dainya).
Helplessness rears its head when we feel all
alone with none to lean upon. The Sadguru
kindles in us the conviction that we WERE never alone, that we ARE never alone and that we WILL BE never alone because the Lord resides within us. The Sadguru will also
cheer us up by saying: fear not, I am always at your back(bhivoo nako mee tujhyaa paaTheeshi aahe – Swami Samartha). Thus
comforted by the benevolent Sadguru, can
the devotee feel helpless(deena)? Certainly not.
yo abheeshTadah prabhuhu: the Lord(prabhu) who gives(dah) whatever we ardently wish for(abheeshTa). God is like a
Kalpavraksha, a Kaamadhenu or a ChintaamaNi. So, we should not seek
trifles from Him. “Give me wisdom, give me
unalloyed devotion, fill my heart with love
and compassion, O Lord, bless me with peace and equanimity” – thus we should pray.
tvam mama chittam sthireekuru:
pray make my mind steady.
PHALASHRUTI
य एतत्प्रयतः श्लोकपंचकं प्रपठेत्सुधीः।
स्थिरचित्तः स भगवत्कृपापात्रं भविष्यति।।6।।
whosoever of sound intelligence(sudhee),
devout and disciplined(prayatah)
reads sincerely and with faith(pra+paThet)
these five verses, he will be blessed with a steady mind(sthira chitta) and will be the
recipient of Divine Grace and Mercy(kripaa paatram).
SHREE DATTAATREYA DVAADASHA NAAMA STOTRAM
अस्य श्रीदत्तात्रेय द्वादशनाम स्त्तोत्रमन्त्रस्य परमहंस ऋषिः।श्रीमद् दत्तात्रेय परमात्मा देवता।अनुष्टुप् छन्दः।
ममाभीष्टसिध्द्यर्थे जपे विनियोगः।
प्रथमस्तु महायोगिः व्दितीयः प्रभुरीश्वरः।
तृतीयश्च त्रिमूर्तिश्च चतुर्थो ज्ञानसागरः।।१।।
पञ्चमो ज्ञानविज्ञानः षष्ठः स्यात् सर्वमङ्गलः।
सप्तमःपुण्डरीकाक्षः अष्टमो ज्ञानवल्लभः।।२।।
नवमो देवदेवेशो दशमो नन्ददायकः।
एकादशो महारुद्रो व्दादशः करुणाकरः।।३।।
एवं द्वादशनामानि दत्तात्रेयमहामुनेः।
मन्त्रराजमिदं ख्यातं सर्वपापहरं शुभम्।।४।।
This hymn by Veda Vyaasa gives 12 most
important Names of Lord Dattatreya.
1. MAHAA YOGI
Shri Dattaatreya was proficient in
AshTaanga Yoga of Patanjali. Yogi
Gorakhnath is said to have been one of
His disciples. King Kaartaveeryaarjuna
was also His disciple.
2.PRABHU EESHVARAHA
In His transcendental aspect, He is God
Himself.
3.TRIMOORTI
He embodies in Himself the Trinity –
Brahmaa, VishNu and Maheshvara.
4.JNAANA SAAGARAHA
He is the ocean of knowledge. Two
Vedaantic texts – Avadhoota Gitaa and
Tripuraa Rahasya – are attributed to Him.
Tripura Rahasya embodies His teachings to
Parashuraama. Bhagavan Sri RamaNa
Maharshi held this book in high regard.
5.JNAANA VIJNAANAHA
Not merely theory(jnaana), but also
practical realisation(vijnaana, anubhooti)
mark Him out as a Sadguru par
excellence. In the Gita, the Lord says:
‘jnaanam vijnaana sahitam’. This happy
amalgam of jnaana and vijnaana is called
Parijnaana(jnaanam vijnaana sahitam
parijnaanamiteeryate).
6.SARVA MANGALAHA
Invoking Him by any means – japa, stotra,
dhyaana – is very auspicious. It outweighs
all socalled auspicious sights and sounds.
SHRI DATTAATREYA KAVACHAM
7.PUNDAREEKAAKSHAHA This is no.111 in VishNu-sahasra-naama. Aachaarya Shankara gives two meanings: 1) God pervades(ashnute vyaapnoti) the lotus(puNDareeka) of the heart. 2) He has charming eyes like lotus. This name equates Dattaatreya with VishNu.
8.JNAANA VALLABHAHA
He is a seeker of knowledge and wisdom,
which are dear(vallabha) to Him. It is
wellknown how He gathered wisdom from
24 ‘gurus’ comprising both animate and
inanimate entities. The 11th canto (skandha) of Srimadbhaagavatam and
Eknaathi Bhaagavata explain this quest for
jnaana by Avadhoota.
Datta Maahaatmya by Pujya Swami
Vaasudevaananda Saraswati is devoted
exclusively to this aspect of Avadhoota.
9.DEVA DEVESHAHA
He is the Ruler of all gods. This epithet
applicable to Shiva and VishNu applies
to Dattaatreya also since He represents
the Trinity.
10.NANDA DAAYAKAHA
He is the bestower(daayakaha) of bliss
(nanda, aananda).
11.MAHAA RUDRAHA
Shiva(Rudra) is a part of Trinity and Shri
Dattaatreya represents the Trinity
(Trimoorti, the 3rd name above).Hence
the equation of Dattaatreya with
Mahaarudra.
12.KARUNAAKARAHA
He is the abode of compassion.
These 12 Names of the Great sage
(mahaamuni) constitute a ‘mantra raaja’
(king among mantraas) and is wellknown
as auspicious(shubham) and Redeemer from
all sins(sarva paapa haram).
The full stotra is in Stutimanjari. What follows the 12 names is the Phalashruti.
It details the various benefits of chanting
them for seekers of material and spiritual
boons. It is very easy and needs no translation
VIDEO BY SMT. APARNA NAGARKATTI ULLAL
PRAYER TO SHRIMAT ANANTESHWAR
अनन्तसंसारसमुद्रमध्ये मग्नं समुभ्युध्दर वासुदेव।
अनन्तरूपे विनियोजयस्व अनन्तरूपाय नमो नमस्ते।।
Above prayer occurs in the text dealing with
Ananta Vrata and is from Bhavishyottara PuraaNa. Devotees visiting Shrimat Ananteshwar Temple at ViTTal(ViTla) can
see this verse inscribed there in big, bold letters on the main shrine.
A running translation of this prayer is:
“O Vaasudeva, I am immersed(magnam) and drowning in this endless(ananta) ocean
(samudra) of samsaara. Pray lift me up
(samabhyuddhara). Please make me a bead(viniyojayasva) in the infinite(ananta)
thread(sootra) that You are. To You of infinite
(ananta) forms(roopa), my salutations again
and again(namo namaste).”
What is samsaara? It means rolling down or tumbling down. When we stumble and slip while climbing down a staircase, we come tumbling down. This is samsaraNa.
This samsaraNa manifests in the endless cycle of ‘punarapi jananam punarapi maraNam- this cycle of repeated births and deaths.
We should not equate samsaara with jagat. Jagat is the creation, the handiwork of God whereas samsaara is of our own making.
This endless round of births and deaths is the result of our alienation from God. We are estranged from Ananta, the Infinite God. In the 15th chapter(Purushottama Yoga), the
Lord says: That is my abode from where, once reached,my devotees don’t return(to
samsaara”(Gitaa. XV-.6). We hail Shiva, our
beloved Lord Bhavanishankar as the ‘essence’ of samsaara(samsaara saaram bhujagendrahaaram, who wears the king-serpent as a garland). When we are truly
devoted, heart and soul, to God, then the
definition of samsaara changes. ‘Here there is the essence, true and proper and so it is
samsaara’ ( asti atra samyak saaraha iti
samsaaraha). The divine should be the cream of our life. We should live, move and have our being in God like Tukaaram. To Tukaaraam, samsaara ceased to be a scare-
crow. He tells his beloved Vithoba: “by all means You plant me in the womb, PROVIDED
You ensure I do NOT forget You”(Tukaa
mhaNe garbhavaasi sukhe ghaalaave aamhaasi).
The divine lift we are seeking from Ananta is simply this: to bless us with His anusmaraN day in and day out. As I said elsewhere in an earlier series, smaraNa and maraNa are
perilously close to each other. The solitary ‘s’ makes all the difference and it stands for smaraNam. A life forgetful of God is living death.
The lift we are seeking is couched in the word: samabyuddhara. Not mere uddhara, not mere abhyuddhara, but samabhyuddhara
which means: samyak abhito uddhara. Your lift must not be cursory or casual. Pray lift
me from all sides(abhitaha) and please do this well(samyak). How beautiful is Sanskrit, the language of gods!
Vaasudeva means:
1) KrishNa, son of Vasudeva
2) VishNu or God in general. Vaasudeva occurs thrice in VishNu-sahasra-naama: no.332, 695 and 709. Aachaarya Shankara gives many derivations of this name. Two are
important. God covers(vaasayati, aacchaadayati) all creation with His glory, so He is Vaasudeva. Another meaning: all beings(sarvaaNi bhootaani) abide(vasanti) in Him, so He is Vaasudeva.
VIDEO OF THIS PRAYER BY SMT.APARNA NAGARKATTI ULLAL
PRAYER TO SHRIMAT ANANTESHWAR-2
Vaasudevaa’s another special manifestation(vibhooti) is Aadi-shesha, the upholder of the earth(dharaNeedhara).He is also the bed on which VishNu is resting and reclining. In Gitaa, the Lord says: among the ‘naagaas, I am Ananta'(10-29).
A prayer to Ananta is:
नमस्ते देवदेवेश नमस्ते धरणीधर।
नमस्ते सर्वनागेन्द्र नमस्ते पुरुषोत्तम ॥
“O God of gods, O upholder of the earth, O King of all naagaas, O Supreme Person,
salutations, salutations, salutations.”
The epithets ‘dharaNeedhara’ and ‘sarva
naagendra’ refer to Ananta as the Aadishesha, the Primordial Serpent wheras
‘deva devesha and Purushottama’ refer to
Ananta as the Infinite God, with whatever names we choose to hail Him.
The Ananteshwara image at Vittal has seven hoods. Seven is a very sacred number and is
associated with 7 vyaahritis(bhur, bhuvah etc), 7 Rishis, 7 colours, 7 major rivers , the 7
Chakraas from Moolaadhaara to Sahasraara in the human system, 7 musical notes ,
7 Islands(sapta dveepaa vasundharaa) etc.
Why is God called as Ananta? What is the
meaning of infinite in Vedaanta? The entity
free from three limitations(pariccheda) –
spatial(desha), temporal(kaala) and substantive(vastu) – is ananta, the Infinite.An entity is here, but, not there – this is deshagata pariccheda. This does not apply to God who is everywhere. An entity is here now, but, was not here yesterday and may not be there tomorrow too. This is kaalagata pariccheda- temporal limitation. God is always there, so this limitation does not apply to Him. ‘A’ is not ‘B’ – this is vastugata parichheda. Cow is not horse, for example. This does not apply to God because He only has become all this(sarvam khalu idam
Brahma).
We are praying to Ananta: ANANTA SOOTRE
VINIYOJAYASVA. God is like the sootra, the thread, running through the gamut of all names(naama) and forms(roopa). In the Gita, the Lord says “in Me is all this strung like clusters of gems in a thread or a string”
(मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव 7-7).
A bead has a status, a dignity, a significance when it is part of the necklace. If the bead lies here and there, people may trample upon it, kick it around and it may become totally untraceable and lost. Same is the fate of the flower that is not woven into a garland.
The devotee of Ananta does not want to be ill-fated like the estranged bead or the flower. He wants to be perennially CONNECTED with the Supreme at all times like the gem in a necklace or the flower in a garland. Hence his heartfelt prayer: VINIYOJAYASVA. When does this connection happen? The answer is
AnusmaraNa, perpetual remembrance. This is the UDDHAARA – the uplift – we implore
Lord Ananta to give us.
ANANTAROOPAAYA NAMO NAMASTE:
Your forms are myriad. All forms we see are
Yours. As the saintly Tukaaraam says: whatever my eyes behold are forms of Hari
(je je drishTi dise, te te Hariroopa). Sight is
a function of the eyes whereas vision is a function of the mind. The devotee of Ananta
is blessed with this vision and he says gratefully, salutations, salutations.
To summarise:
This samsaara is the repeated round of
samsaraNa, cycle of births and deaths.We pray to Ananta to uplift us. This uplift or
uddhaara should translate itself into everlasting connection (viniyoga)
with Him by virtue of AnusmaraNa and the vision to behold Ananta in His myriad(ananta) forms(roopa).
May Lord Ananteshwar bless us all by hearkening to this ageless prayer.
PRAYER TO SHRIMAT ANANTESHWAR-3
As the numeral 11 is the favourite of Rudra, 14 is the favourite of Lord Ananta. Here is how:
1. The tithi for performing Ananta Vrata is
Chaturdashi(14) of Bhaadrapada month.
2. Once willed(sankalpa), it should be
performed for minimum 14 years.
3. Ananta pervades 14 worlds – 7 above(bhu,
bhuvah, svah, mahah, janah, tapah,
satyam) and 7 below(atala, vitala, sutala,
talaatala, rasaatala, mahaatala, paataala).
4. The Ananta ‘doraka'(dori in Konkani) worn
on the wrist should have 14 granthis
(tiny knots) symbolising 14 worlds.
5. Salutations(anantaaya namo namaha)
are offered 14 times.
6. The naivedya offered should have 14
items of khaadya(eatables)made from the
same dough (peeTa in KonkaNi) as far
as possible, kneaded and moulded into
different shapes and sizes having
different names.
The dhwaja hoisted during the annual ShashTi festival at Vittal features Ananta on one side and Baala-SubrahmaNya(Kumaara, Muruga, Skanda, Kaartikeya are His other names) on the other. What is the connection? Thereby hangs a tale.
It is narrated in the Skanda PuraaNa that
the valiant SubrahmaNya, implored by gods
to slay Taarakaasura (who was harassing them), fulfilled their wish. This demon was
a Braahmin and SubrahmaNya felt that He has to atone for this brahma-hatyaa dosha.
So, He went to a forest to perform penance.
But, He got no respite to do so because innumerable gods were making a beeline to Him to congratulate Him and thank Him. So, the story goes, to evade them, He turned into a Serpent and did the penance. Since then, the association between Ananta and SubrahmaNya has come to stay.
Lest my readers wonder as to how Taaraka was a Braahmin, it may be noted that all the demons were Braahmins only. Kashyapa, the sage, had two wives: Diti and Aditi. The
children of Diti were daityaas(demons) and
children of Aditi were Devaas. Daityaas were
TamoguNa-pradhaana and Devaas were
SatvaguNa-pradhaana. We, too, run the risk
of becoming demoniac if, instead of cultivating satvaguNa, we cultivate TamoguNa!
PRAYER TO SHRIMAT ANANTESHWARA-4
In VishNu-sahasra-naama at least three names are serpentine in character:
bhujagottama(193), mahaa uraga(674) and kuvaleshaya(590). Likewise, in SubrahmaNya Sahasranaams, He is invoked in several
names which are serpentine: urageshvara(98), pannaga(523), phaNeeshvara(574), bilesha(604) and sarparaaja(945).
Nompi(Ananta Vrata) and Naaga-panchami are major festivals for Ananta and ShashTi for SubrahmaNya.
Let us now ponder over two points:
1) ShashTi means the 6th tithi. The Rathotsava takes place on the 6th tithi of Shukla-paksha in the month of Maargashira.
SubrahmaNyaa’s spouse is Devasenaa and one of her names is ShashTi.
SubrahmaNyaa’s another name is Skanda, so it is called Skanda-shasTi. SubrahmaNya ShashTi is another name.
It is called as Champaa-shashti also.
Champ-dhaatu(root) means ‘gati’, to move
forward. As the Senaani(commander-in-
chief of gods), He was relentlessly moving
forward. ‘beating a hasty retreat’ was not
for Him.
All this information is in Hemaadri-khaNDa
of Skanda PuraaNa.
2)His many names:
ShaNmukha because He has six faces.
He was suckled, while an infant, by six
Krittikaas(presiding deities of Krittikaa
asterism). So, He is known as
ShaNmaatura(has six mothers) and as
Kaartikeya(reared by Krittikaas).
In the Gitaa(10-24), the Lord says: “Among
the army commanders, I am Skanda”
(senaaneenaam aham skandaha).
Skand-dhaatu means ‘to leap forward'(in
battles). Hence His name as Skanda.
How came the name SubrahmaNya?
God is hailed as BrahmaNya(namo
brahmaNya devaaya) because He is
known by the study of Vedaas(brahma here
means Veda). SubrahmaNya(sushTu
brahmaNya) means who is known very
well by Vedic study).
Because Ananta and SubrahmaNya are both ‘serpentine’, their shrines are chosen for rituals relating to Naagadosha, Aashleshaa-
bali, Sarpa-samskaar, Naaga-pratishThaa etc. Invariably there is a Naagaa-katte (platform), a Naagaalaya or Naaga-bana. A popular and comparatively simple ritual is Naaga-tambila .Propitiation of Naaga is
believed to ward off pitri-dosha (related to departed ancestors).
Tambila is a Tulu(a dialect in DakshiNa
Kannada) word. Bhoota-Aaraadhanaa(spirit
worship) has been in vogue in Tulu culture
long, long before we, Bhaanaps, came into picture. Bhootaas(also called devva) like Kallurti, Panjurli etc were propitiated in ceremonies called Kola, Nema and Tambila.
There is a very potent verse addressed to
SubrahmaNya and it is used as an antidote
to malefic Naaga-related afflictions:
“SubrahmaNya namastubhyam,
shikhivaaha mahaaprabho/
sankashTam hara me deva,
sarparoopa dayaanidhe//”.
(O SubrahmaNya, O Rider of the peacock,
salutations to You. O Treasurehouse of
Compassion, O Supreme Lord, one of whose forms is Serpent, pray ward off my affliction,
O Deva).
Peacock preys on serpents and it is no
coincidence that His vehicle is a peacock.
Hence, He is addressed as Shikhivaaha.
Peacocks do not let snakes to be in their
territory and Lord SubrahmaNya will not let
Naaga/Sarpadosha to afflict His devotees.
14 Namaskaars to Lord Ananteshwar by Ved Vijaykumar Bhatmam and Smt.Aparna Nagarkatti Ullal.
SRI GOVINDAASHTAKAM 1
सत्यं ज्ञानमनन्तं नित्यमनाकाशं परमाकाशं
गोष्ठप्राङ्गणरिङ्गणलोलमनायासं परमायासम्।
मायाकल्पितनानाकारमनाकारं भुवनाकारं
क्ष्मामानाथमनाथं प्रणमत गोविदं परमानन्दम्।।१।।
This is one of the beautiful hymns to Shri VishNu by Aachaarya Shankara. It has great poetic merit. The hymn is full of alliteration(anupraasa) and is very pleasant to listen.Description of God in His transcendental aspect alternates with allusions to His incarnation as Shri KrishNa.
Aacharya exhorts to us: pray bow down(praNamata) to Govinda(Govindam), the Supremely Blissful(paramaanandam).
How is He?
HE is Truth(satyam), Knowledge(jnaanam) and Infinite(anantam). This is the definition
of Brahman in Taittiriya Upanishad(2-1-1).
He is eternal(nityam).He is not in Aakaasha(anaakaasham). Sky is an evolute(aatmanah aakaashah sambhootaha, Taittiriya Upanishad). Sky has emanated from Him. But, everything is in Him(parama aakaasham) That which makes room(avakaasha) is aakaasha.
As the child KrishNa, He is busy prancing around(ringaNa lolam) in the courtyards
(praangaNa) of Gokula(goshTha).
To His ardent devotees, He is accessible
without undue strain(anaayaasam), but, to
those bereft of faith and devotion, He is attainable only after strenuous effort(parama aayaasam). Mere scholarship and pedantry are futile in the quest for God.
Through His Maayaa, He has projected this
variegated universe(maayaa kalpita naanaakaaram). But, He Himself is Formless(anaakaaram). Rather, the world
itself(bhuvanam) is His form(aakaaram).
He is the Lord(naatha) of the Mother Earth
(kshmaa) and Lakshmi(maa). But, He Himself is without any Lord(anaatha).
During Shiva-poojan we address Shiva as Niraadhaara(supportless) and Niraashraya
(without a shelter).
Thus, we find here and there flashes of Vedaantic insight in this hymn.
Mark the apparent contradiction (virodhaabhaasa) between ‘anaakaasham’ and ‘paramaakaasham’ and also between
‘anaayaasam’ and ‘aayaasam’ and ‘aakaaram’ and ‘anaakaaram’. We should note these
‘beauty spots’ as we go forward. This makes
our study more interesting.
SRI GOVINDAASHTAKAM by our Gurudev, Shrimat Sadyojat Shankarashram Swamiji.
SRI GOVINDAASHTAKAM-2
मृत्स्नामत्सीहेति यशोदाताडनशैशवसन्त्रासं
व्यादितवक्त्रालोकितलोकालोकचतुर्दशलोकालिम्।
लोकत्रयपुरमूलस्तम्भं लोकालोकमनालोकं
लोकेशं परमेशं प्रणमत गोविन्दं परमानन्दम्।।२।।
Pray bow down(praNamata) to Govinda(Govindam), the Ruler of all worlds(lokesham), the Supreme Lord(parama
eesham). How is He?
Whose childhood(shaishavam) was very stressful(santraasam) because He was beaten(taaDana) by Mother Yashoda, who scolded Him thus(iti) “here(iha) I find you are
consuming(atsi)bits of soil(mritsnaam)”.
Who, to prove His innocence, opened(vyaadita) His mouth(vaktram) wide
enough when series(aalim)
of fourteen(chaturdasha) worlds(loka) including the mythical mountain called Lokaaloka were seen(aalokita) by Yashoda.
Who is the prime pillar(moola stambha) of
the cities(pura)called the three worlds(loka traya), who illumines(aalokam) the worlds, but, who is not illumined (anaalokam) by anyone else. As the Gita says, He makes the sun, moon and the fire luminous(XV-12), but, He is not illumined by anyone of them(XV-6).
Readers may note the alliteration of the word ‘loka’ in this verse. There is also apparent
contradiction (virodhaabhaasa) between ‘lokaalokam’ and ‘anaalokam’.
SRI GOVINDAASHTAKAM-3
त्रैविष्टपरिपुवीरघ्नं क्षितिभारघ्नं भवरोगघ्नं
कैवल्यं नवनीताहारमनाहारं भुवनाहारम्।
वैमल्यस्फुटचेतोवृत्तिविशेषाभासमनाभासं
शैवं केवलशान्तं प्रणमत गोविन्दं परमानन्दम्।।३।
Pray bow down(praNamata) to Govinda who is auspicious(shaivam), Alone(kevalam) and
serene(shaantam). The Upanishads hail God
as ‘kevalo nirguNascha’.
He has killed(ghnam) the brave enemies(ripu
veera). He has ‘killed'(wiped out)(ghnam) the weight(of unrighteousness ) (bhaaram)under which the earth(kshiti) was groaning. He also
wipes out(ghnam) the illness(roga) of samsaara(bhava).
He is the bestower of Liberation(kaivalyam).He, as BaalakrishNa, consumed fresh butter(navaneetam) as His food(aahaaram), but, in His transcendental aspect He is beyond hunger and food(anaahaaram). At the time of dissolution, praLaya, the universe
(bhuvanam) becomes His food(aahaaram)
(He withdraws the universe into Himself).
He is revealed and reflected(aabhaasam)
clearly(sphuTam) and specially(vishesha) in a pure(vaimalya) saatvic mind (chetovritti) of an ardent devotee. But, He is not revealed (anaabhaasam) (in a Raajasic and Taamasic mind).
In this verse, Aachaarya has made delightful use of ‘ghnam’, ‘aahaaram’ and ‘aabhaasam’.
There is apparent contradiction between
‘aahaaram’ and ‘anaahaaram’,and between
‘aabhaasam’ and ‘anaabhaasam’.
Once the meaning is unravelled, the apparent contradiction melts away!
SRI GOVINDAASHTAKAM -4
गोपालं भूलीलाविग्रहगोपालं कुलगोपालम्
गोपीखेलनगोवर्धनधृतिलीलालालितगोपालम्।
गोभिर्निगदितगोविन्दस्फु॒ट नामानं बहुनामानं
गोधीगोचरदूरं प्रणमत गोविन्दं परमानन्दम्।।४।।
Bow down(praNamata) to Govinda, supremely blissful(paramaanandam),who is faraway (dooram) from speech(go), intellect(dhee) and senses(gochara).
He tends(paalam) the cattle(go). He assumed the body(vigraha) of Gopaala as part of His earthly play(bhoo leelaa). He
grew up in the family (kula) of cowherds.
He was playful with Gopis(gopi khelana).. He upheld Mount Govardhan(Govardhana dhriti)
on His little finger. With such playfulness (leelaa), He took care(laalita) of His cowherd
comrades(gopaalam).
He has the Name Govinda (naamaanam) which is clearly(sphuTa) mentioned(nigadita) in the Vedic hymns(gobhih). He has many other names(bahu naamaanam) as well. The word ‘go’ has many meanings, one of which is Vedic hymns
The word Gopaala and the letter ‘go’ is used many times here to enhance the overall poetic effect.
SRI GOVINDAASHTAKAM-5
गोपीमण्डलगोष्ठीभेदं भेदावस्थमभेदाभं
शश्वद् गोखुरनिर्धूतोत्कृतधूलीधूसर सौभाग्यम्।
श्रध्दाभक्तिगृहीतानन्दमचिन्त्यं चिन्तितसद् भावं
चिन्तामणिमहिमानं प्रणमत गोविन्दं परमानन्दम्।।५।।
GopimaNDala goshThee bhedam:. In each and every assembly of Gopikaas, Govinda
(KrishNa) appeared and delighted them with
His company. There were as many KrishNaas as the small assemblies of the
cowherdesses(gopimaNDala goshThee bhedam). Thus, playfully, He appeared to be many(bhedaavastham). But, in truth, He is
non-dual(abhedaabham). These playful multiple manifestations illustrate the Upanishadic text: ‘ekoham bahusyaam'(I am One, let me be many). The tenth canto (skandha) of Shrimadbhaagavatam narrates this episode.
Givinda(KrishNa) considered it His great good fortune(saubhaagyam) always (shashvat) to turn dusky greyish(dhoosara),being covered with the dust(dhoolee) whipped up(utkrita) by the hooves(gokhura) of cows(returning home).
His innate bliss(aanandam) is received(griheeta) (and felt) by those
imbued with faith(shraddhaa) and devotion(bhakti). He is beyond the reach of our mind(achintya), but,nevertheless, His perennial existence (sadbhaava) is always the subject of our philosophical enquiry (chintita)(which is by mind only).
He is glorious(mahimaanam) like the
wish-fulfilling gem(chintaamaNi). But, in fact, God excels ChintaamaNi, Kaamadhenu and
Kalpavraksha because they can’t bestow
Liberation though they may shower material
boons.
To such Govinda, whose nature is supreme(parama) bliss(aananda), pray bow
down(praNamata) and offer salutations.
SRI GOVINDAASHTAKAM-6
स्नानव्याकुलयोषिद् वस्त्रमुपादायागमुपारूढं
व्यादित्सन्तीरथ दिग्वस्त्रा दातुमुपाकर्षन्तं ताः।
निर्धूतव्दयशोकविमोहं बुध्दं बुध्देरन्तःस्थं
सत्तामात्रशरीरं प्रणमत गोविन्दं परमानन्दम्।।६।।
Pray bow down(praNamata) to Govinda, whose nature is pure existence(sattaa maatra shareeram) snd supreme(parama) bliss(aananda). How is He?
As a boy He played a prank on the Gokula maidens(yoshid) bathing (snaana) in a lake and rendered them(taah) tense(vyaakula) by His taking away (upaadaaya) their clothes and climbing up (upaarooDham) a tree(aga).
They were anxious to take back(vyaaditsanteeh) their clothes and He insisted(upaakarshantam) upon them(taah) to come up just as they were(digvastraa)(digambaraa)to take back(aadaatum) their clothes.
His remembrance washes away(nirdhoota)
the pair(dvaya): grief(shoka) and delusion
(vimoha) that prey upon us.
He is ever-awakened(buddham) and is the secret within our buddhi(buddheh antastham).Buddhi is the doorway to the
Divine.(dhiyo yo nah prachodayaat).
This is the charm of this hymn:. description of Krishna in His human,earthly aspect alternates with His transcendental aspect. NirguNa and SaguNa come before us by turns as it were.
SRI GOVINDAASHTAKAM-7
कान्तं कारणकारणमादिमनादिं कालघनाभासं
कालिन्दीगतकालियशिरसि सुनृत्यन्तं मुहुरत्यन्तम् ।
कालं कालकलातीतं कलिताशेषं कलिदोषघ्नं
कालत्रयगतिहेतुं प्रणमत गोविन्दं परमानन्दम् ॥७।।
Pray bow down(praNamata) to Govinda,whose nature is Supreme Bliss(parama aanandam) and,at whose
behest, moves the wheel of Time, comprising three tenses(kaalatraya gati hetum) of past, present and the future. How else is He?
He is charming and full of lustre(kaantam).
He is the Cause of cause(kaaraNa kaaraNam).Prakriti is the cause of this creation(kaaraNam). Prakriti is subservient to Him(mama Maayaa – Gitaa). So, He is the Cause of cause.
He is the beginning(aadim) of cosmic process, but He is beginningless(anaadi).
He has the appearance(complexion)(aabhaasam)of the dark(kaala) rain-bearing cloud(ghana).
He dances(nrityantam) on the hooded(shirasi) Kaaliya serpent(kaaliya shirasi) in the river Yamunaa(Kaalindee).
His dance is superb(suvinrityantam).
He is Time(kaalam). He transcends time(kaala-kalaa-ateetam). At the end of the world-play, He swallows , dissolves, merges
everything in Himself(kalita ashesham).
He removes(ghnam) the malefic effect(dosha) of Kali(Kaliyuga).
To such a Govinda, our salutations.
There is alliteration in the above verse.
SRI GOVINDAASHTAKAM -8
वृन्दावनभुवि वृन्दारकगणवृन्दाराधितवन्द्यायां
कुन्दाभामलमन्दस्मेरसुधानन्दं सुमहानन्दम् ।
वन्द्याशेषमहामुनिमानसवन्द्यानन्दपदद्वन्द्वं
वन्द्याशेषगुणाब्धिं प्रणमत गोविन्दं परमानन्दम्॥८।।
Pray bow down(praNamata) to Govinda, Supremely Blissful(parama aanandam) and
the ocean(abdhim) of all( ashesha) adorable(vandya) excellences(qualities, guNa). How else is He?
In the holy land(bhuvi) of Vrindaavan, worthy of our respect and salutations(vandyaam),
groups of gods(vrindaaraka gaNa) making
together a larger group (vrinda) adore Him
(aaraadhita). To Him, my salutations( vande
aham).
His gentle smile(manda smera) has the
freshness and purity(amala) of white jasmine(kunda) and is delightfu(aanandam)
like nectar(sudhaa). To His friends(gopa, gopi)(suhrid) He is delightful(aanandam).
His pair of feet(pada dvandvam) are blissful
(aanandam) and worthy of salutations(vandya) to the minds(maanasa)
of all (ashesha) great sages(mahaamuni) who are themselves worthy of our salutations(vandya).
Mark the alliteration on the letters(न्द).
SRI GOVINDAASHTAKAM -9
गोविन्दाष्टकमेतदधीते गोविन्दार्पितचेता यो
गोविन्दाच्युत माधव विष्णो गोकुलनायक कृष्णोति।
गोविन्दाङ्घ्रिसरोजध्यानसुधाजलधौतसमस्ताघो
गोविन्दं परमानन्दामृतमन्तस्थं स तमभ्येति ॥९।।
PHALASHRUTI
Whosover studies(adheete) this(etat) GovindaashTakam with mind (chetasaa) offered(arpita) to Govinda, invoking His names like Govinda, Achyuta, Maadhava, VishNu, Gokula-naayaka, KrishNaa etc, has all(samasta) his sins(agha) washed out(dhouta) by the nectarine waters(sudhaa jala) of meditation(dhyaana) on the lotus feet(anghri saroja) of Govinda and he attains
fully(samabhyeti)(he realises) Govinda,
enshrined within him(antastham), supremely
(parama) blissful(aanandam) and nectarine(amritam).
This stotra is in Stutimanjari.
Attached is a video by Smt.M.S.Subbulakshmi