SHREE PAANDURANGAASHTAKAM

SHREE PANDURANGASHTAKAM

पाण्डुरङ्गाष्टकं

महायोगपीठे तटे भीमरथ्या

वरं पुण्डरीकाय दातुं मुनीन्द्रैः ।

समागत्य तिष्ठन्तमानंदकंदं

परब्रह्मलिङ्गं भजे पाण्डुरङ्गम् ॥ १॥

तटिद्वाससं नीलमेघावभासं

रमामंदिरं सुंदरं चित्प्रकाशम् ।

वरं त्विष्टकायां समन्यस्तपादं

परब्रह्मलिङ्गं भजे पाण्डुरङ्गम् ॥२॥

प्रमाणं भवाब्धेरिदं मामकानां

नितम्बः कराभ्यां धृतो येन तस्मात् ।

तस्मात् विधातुर्वसत्यै धृतो नाभिकोशः

परब्रह्मलिङ्गं भजे पाण्डुरङ्गम् ॥३॥

स्फुरत्कौस्तुभालङ्कृतं कण्ठदेशे

श्रिया जुष्टकेयूरकं श्रीनिवासम् ।

शिवं शांतमीड्यं वरं लोकपालं

परब्रह्मलिङ्गं भजे पाण्डुरङ्गम् ॥४॥

शरच्चंद्रबिंबाननं चारुहासं

लसत्कुण्डलाक्रांतगण्डस्थलांतम् ।

जपारागबिंबाधरं कञ्जनेत्रं

परब्रह्मलिङ्गं भजे पाण्डुरङ्गम्॥ ५॥

किरीटोज्वलत्सर्वदिक्प्रांतभागं

सुरैरर्चितं दिव्यरत्नैरनर्घैः ।

त्रिभङ्गाकृतिं बर्हमाल्यावतंसं

परब्रह्मलिङ्गं भजे पाण्डुरङ्गम्॥ ६॥

विभुं वेणुनादं चरंतं दुरंतं

स्वयं लीलया गोपवेषं दधानम् ।

गवां बृन्दकानन्ददं चारुहासं

परब्रह्मलिङ्गं भजे पाण्डुरङ्गम् ॥ ७॥

अजं रुक्मिणीप्राणसञ्जीवनं तं

परं धाम कैवल्यमेकं तुरीयम् ।

प्रसन्नं प्रपन्नार्तिहं देवदेवं

परब्रह्मलिङ्गं भजे पाण्डुरङ्गम् ॥ ८॥

स्तवं पाण्डुरंगस्य वै पुण्यदं ये

पठन्त्येकचित्तेन भक्त्या च नित्यम् ।

नित्यम् भवांभोनिधिं ते वितीर्त्वान्तकाले

हरेरालयं शाश्वतं प्राप्नुवन्ति ॥ ९ ॥

॥ इति श्रीमत्परमहंसपरिव्राजकाचार्यस्य

श्रीगोविन्दभगवत्पूज्यपादशिष्यस्य

श्रीमच्छङ्करभगवतः कृतौ

पाण्डुरङ्गाष्टकं सम्पूर्णम् ॥

AshTakam

SHREE PAANDURANGAASHTAKAM

This hymn is addressed to ViThoba of Pandharpur. In ‘Shankara Digvijaya’ by Swami Chidvilaasa Yati there is reference to
Aachaarya Shankaraa’s visit to PaNDharpur. Generally Aachaaryaa’s year of birth is shown as 788 c.e. This means
PanNDharpur was a renowned place of
pilgrimage even in 8th century.

PaaNDura means pale-white or yellowish-white. The go-dhoolee(dust raised by the hooves of the galloping cows) settles on KrishNa and He looks paaNDura. Hence His name as PaaNDuranga. For the sake of PuNDareeka, He rushes to PaNDharpur and stands on a pair of bricks(viTevari in Marathi) awaiting PuNDareeka who is busy, serving his parents.

SHREE PAANDURANGAASHTAKAM-1

महायोगपीठे तटे भीमरथ्या
वरं पुण्डरीकाय दातुं मुनीन्द्रैः।
समागत्य तिष्ठन्तमानन्दकन्दं
परब्रह्मलिङ्गं भजे पाण्डुरङ्गम्।।१।।

I devote myself(bhaje) to PaaNDuranga, who is the transcendental(para) Brahman Himself. How is He?

In PaNDharpur, a hallowed seat of Mahaayoga, on the banks(taTe) of river Bhimaa, He is there along with great sages(muneendraih) to confer(daatum) boon
(varam) on PuNDareeka. A bundle (kanda) of bliss(aananda) that He is, having come(samaagatya), He is standing there.
Great ascetics(mahaayogis) used to practise
austerities there, so it is Mahaayoga-peetham. Kanda means a bulbous root. The Lord is the root of our very existence. It is the kanda, the root, that grows into a big tree. When we grasp this root called the Divine, our spiritual growth is
assured.

SHREE PAANDURANGAASHTAKAM-2

तडिव्दाससं नीलमेघावभासं
रमामन्दिरं सुन्दरं चित्प्रकाशम्।
वरं त्विष्टकायां समन्यस्तपादं
परब्रह्मलिङ्गं भजे पाण्डुरङ्गम्।।२।।

His silken garment(pitaambar) (vaasasam)shimmers like the flash of lightning (taDit). He has the complexion(avabhaasam) of a dark blue (rainbearing) cloud (megha). He is the abode(mandiram) of Lakshmi(Ramaa).
He is beautiful(sundaram). He is the light
(prakaasham) of consciousness (chit). He is
most excellent (varam). On the brick (ishTakaa), He is standing with His feet (paadam) placed together (sama-nyasta).

I devote myself (bhaje) to this PaaNDuranga who is the transcendental (para) Brahman
Himself.

SHREE PAANDURANGAASHTAKAM-3

प्रमाणं भवाब्धेरिदं मामकानां
नितम्बः कराभ्यां धृतो येन तस्मात्।
विधातुर्वसत्यै धृतो नाभिकोशः
परब्रह्मलिङ्गं भजे पाण्डुरङ्गम्।।३।।

His two hands (karaabhyaam) resting on the waist(nitambah dhrito yena) are there with a purpose, muses our beloved Aachaarya. By this gesture ViThoba wants to give us the
message, loud and clear, that to those who are ‘mine'(maamakaanaam) by virtue of love
and devotion, the sea(abdhi) of samsaara(bhava) is only waist-deep! This much only will be its measure(pramaaNam)of depth. This gesture(kara kaTevari, in Maraathi) is wellknown and is refered to in countless songs. But, as far as my meagre knowledge
goes, Aachaarya is the only one to unravel the mystery of this gesture. In the prayer to
Ananteshwar, we implore Ananta to save us from drowning in the samudra of samsaara.
Same Ananta, as Vithoba, assures us with this gesture: come unto me, become mine(maamaka) with your love and devotion
and then, lo and behold, the socalled samudra will be just a waist-deep paltry pond! What a brilliant flight of fancy on the part of our beloved Aachaarya!

His fingers are tilted towards His navel(naabhi kosha) to say that it is the abode(vasatyai) of Brahmaa(vidhaatuh)(vidhaataa means Creator). Brahmaa is
said to rest in the lotus sprung from
VishNu’s navel(naabhikamala).

I devote myslf(bhaje) to this PaaNDuranga
who is transcendental(para) Brahman Himself.

SHREE PAANDURANGAASHTAKAM- 4

स्फुरत्कौस्तुभालङ्कृतं कण्ठदेशे
श्रिया जुष्टकेयूरकं श्रीनिवासम्।
शिवं शान्तमीड्यं वरं लोकपालं
परब्रह्मलिङ्गं भजे पाण्डुरङ्गम्।।4।।

I serve devotedly (bhaje) PaaNDuranga, whose characteristics (linga) are of Parabrahman. How is He?

His neck (kaNThadesha) is adorned (alankritam) with the dazzling (sphurat) Kaustubha gem. His bracelet (keyoorakam) is endowed with (jushTam) with grace and lustre (shriyaa). He is the abode (nivaasa) of Lakshmi (shree). He is auspiciousness incarnate (shivam). He is the embodiment of peace (shaantam). He is praiseworthy (eeDyah). He is the guardian (paala) of the world (loka). He is most excellent (varam) in
every way.

I serve devotedly (bhaje) PaaNDuranga who is as above.

SHREE PAANDURANGAASHTAKAM- 5

शरच्चन्द्रबिम्बाननं चारुहासं
लसत्कुण्डलाकान्तगण्डस्थलान्तम्।
जपारागबिम्बाधरं कुञ्जनेत्रं
परब्रह्मलिङ्गं भजे पाण्डुरङ्गम्।।5।।

I serve devotedly (bhaje) PaaNDuranga whose marks are of Parabrahman (parabrahma lingam). How is He?

His face (aananam) is like autumnal full moon (sharat chandra bimba). He exudes a
sweet, charming (chaaru) smile (haasam).
His shimmering (lasat) ear-rings (kuNDala)
make His cheeks (gaNDasthalaantam) glow (kaantam) with their lustre. His lips (bimbaadharam) have the reddish hue (raaga) of Japaakusum (hibiscus). His eyes (netram) are lotus (kunja) like.

I devote(bhaje) myself to PaaNDuranga who
is as above.

SHREE PAANDURANGAASHTAKAM-6

किरीटोज्ज्वलत्सर्वदिक्प्रान्तभागं
सुरैरर्चितं दिव्यरत्नैरनघैंः।
त्रिभङ्गाकृतिं बर्हमाल्यावतंसं
परब्रह्मलिङ्गं भजे पाण्डुरङ्गम्।।6।।

I devotedly serve (bhaje) PaaNDuranga whose marks (lingam) are of Parabrahman. How is He?

All the space (sarva dikpraanta bhaagam) close to Him is dazzled (ujvalat) by His diadem(kireeta). He is worshipped(architam) by gods(suraih) with their invaluable (anarghya) celestial (divya) gems(ratnaih).
He is standing with His body bent in three curves (tribhangaakritim). He is adorned
(avatamsam) with a bunch of peacock (barha) feathers (on His crown) and Vanamaalaa (maalya) around His neck.

His famous tribhanga pose has a profound significance. Tribhanga means three-fold
division (bhanga). The Supreme Absolute, Parabrahman comes before us as the triad
of Ishvara, Jeeva and Jagat(tatva traya). This
is the Tribhanga of the formless Parabrahman enacted by Shri KrishNa in His
famous pose.

SHREE PAANDURANGAASHTAKAM- 7

विभुं वेणुनादं चरन्तं दुरन्तं
स्वयं लीलया गोपवेषं दधानम्।
गवां वृन्दकानन्ददं चारुहासं
परब्रह्मलिङ्गं भजे पाण्डुरङ्गम्।।7।

I serve devotedly (bhaje) PaaNDuranga, who
has the characteristics (lingam) of Parabrahman. How is He? He is all-pervasive (vibhum).He moves around (charantam) playing on His flute (veNunaadam). He is a mystery (durantam). Voluntarily (svayam) and playfully (leelayaa) He has dressed Himself
like a cowherd (gopavesham dadhaanam).
He is a giver (dam) of joy (aananda) to the
herds (vrindaka) of cows (gavaam). His
laughter (haasam) is charming ( chaaru).

I serve with devotion PaaNDuranga who
is as above.

SHREE PAANDURANGAASHTAKAM - 8

अजं रुक्मिणी प्राणसंजीवनं तं
परं धाम कैवल्यमेकं तुरीयम्।
प्रसन्नं प्रपन्नार्तिहं देवदेवं
परब्रह्मलिङ्गं भजे पाण्डुरङ्गम्।८।।

He is unborn(ajam) and is the life-giving
elixer(praaNa sanjeevanam) to RukmiNi.
He is the supreme(param) abode(dhaama)
of liberation(Kaivalyam). He is One(ekam)
and Ultimate(tureeyam)(none above Him).
He is always cheerful and pleasing
(prasannam). He is the remover(ham) of distress(aarti) of those who have surrendered(prapanna). He is the God of gods(deva devam).

I serve with devotion(bhaje) PaaNDuranga(tam) who has all the marks(lingam) of Parabrahman.

Thus we find in this stotra description of
KrishNa alternating with description of
Parabrahman, the nirguNa, niraakaara and
nirvishesha Supreme Reality.

SHREE PAANDURANGAASHTAKAM - 9

स्तवं पाण्डुरङ्गस्य वै पुण्यदं ये
पठन्त्येकचित्तेन भक्त्या च नित्यम्।
भवाम्भोनिधिं तेऽपि तीर्त्वाऽन्तकाले
हरेरालयं शाश्वतं प्राप्नुवन्ति।।९।।

PHALASHRUTI

Those, too(api), who read(paThanti)(chant) this meritorious(puNyadam) hymn(stavam)of PaaNDuranga daily (nityam), single-mindedly(ekachittena) and with devotion(bhaktyaa), will sail across
(teertvaa) the ocean(ambhonidhi) of samsaara(bhava) and, at the end(antakaale)
(after death) will attain(praapnuvanti) the
eternal(shaashvatam) abode(aalayam) of
Hari(VaikuNTha).

The words ‘also'(api) and ‘read'(paThanti) in the Phalashruti are meaningful:. those who study the hymn, understand it and soak themselves into its spirit are surely rewarded
by the Lord. Merciful that He is, even those who can only afford to read and chant it,
are also vouchsafed Liberation. This is to
glorify the hymn.

SHREE ACHYUTAASHTAKAM-1

अच्युतं केशवं राम नारायणं
कृष्ण दामोदरं वासुदेवं हरिम्।
श्रीधरं माधवं गोपिका वल्लभं
जानकीनायकं रामचंद्र भजे ॥१।।

This composition of Aachaarya Shankara
evidences his abheda bhakti between VishNu and His incarnations and between the two
incarnations (Raama and KrishNa) themselves. All the names denote God, but
their connotations vary. Each name gives us one or more insights into the nature of the
Divine. I will lean upon Aachaaryaa’s bhaashya on VishNu Sahasranaama wherever available.

This stotra is in Stutimanjari.

I serve with devotion(aham bhaje) God who
is called variously as Achyuta etc.

ACHYUTA(no.318, 552 in VSNaama)(Gita
Press edition).
Divine nature suffers no lessening(chyuti) at any time. Before or during the phase of
avataar, it remains constant. Neither His
guNa(excellences) nor His karma(functions)
undergo any change. His nature as Truth,
Knowledge, Bliss, Peace, Compassion etc
endure everlastingly and there is no(अ) slip-up(chyuti).”Come unto Me, fear not, I promise to protect you and forgive all your
transgressions” – this assurance is always there – be He VishNu, Raama or KrishNa.

KESHAVA(23, 648 in VSN)
He has lovely, curly hair(kesha). He slayed a demon called Keshi, hence called Keshava.
It is said: “Keshavah klesha-naashanaha” –
Keshva wards off(naashanaha) our klesha
(afflictions) which are, according to Maharshi
Patanjali, five – avidyaa(ignorance), egoism
(asmitaa), raaga(attachment), dvesha(aversion) and abhinivesha(mortal fear of death and clinging to life).

It is a widely held belief that our
kleshaas take shelter in our kesha and hence the prevalence of muNDana(tonsure).

RAAMA(394 in VSN)
He who delights(ramayati) is Raama. He, in whom, the devotees rejoice and revel(ramante), is Raama. This name does not refer to the eldest son of Dasharatha alone, but can be meaningfully applied to
any IshTadeva.

NAARAAYANA(245 in VSN)
“aapo naaraa iti proktaah” – waters are naara and they are the ‘ayana’, abode of VishNu at the time of dissolution when He becomes ‘vaTapatra shayana’. As Baala-mukunda He floats in waters, coiled up on a banyan leaf.
You must have heard Pandit Jasraj singing
‘karaaravindena padaaravindam mukhaaravinde viniveshayantam/vaTasya
patrasya puTe shayaanam/ baalam Mukundam manasaa smaraami”.

Naara also means a multitude of human beings, mankind in general. God resides in them, making their hearts His ‘ayana’ or abode.

KRISHNA( 57, 550 in VSN)
‘karshati iti KrishNaha’ – He who draws(karshati) all souls unto Himself is
KrishNa. He is the magnificent magnet. If we are not drawn to Him, it does not reflect on Him adversely. It only means the needle(ourselves) is rusty. Saadhana, under the benevolent guidance of the Sadguru, enables us to get rid of the rust. When this happens, in this life or in lives to come, the needle gets stuck to the magnet, that is KrishNa.

KrishNa also means dark. This signifies He is a dark mystery, an enigma, a riddle for our
frail and feeble intellects.

DAAMODARA(367)
Daama means a slender rope. Udara means stomach. Unable to cope with the pranks of
BaalakrishNa, mother Yashoda used to bind him with a slender rope flung across his waist. Hence the name Daamodara.

Philosophically, it means God willingly gets bound by devotees who tie Him up with the silken cord of devotion. He is bhakta-paraadheena, He is totally
subservient to His ardent devotees.

SHREE ACHYUTAASHTAKAM

SRI ACHYUTAASHTAKAM-2

VAASUDEVA(332, 695, 709 in VSN)
KrishNa is the son of Vasudeva, hence His name as Vaasudeva.

He is the God(deva) in whom everything abides(vasati), hence Vasu.

A heart full of pure SatvaguNa is called
vasudeva, says Shrimad Bhaagavatam
(vishuddha satvam vasudeva samjnitam).God is accessible to such a pure
heart, so He is Vaasudeva.

HARI (359, 650 in VSN)
As explained in earlier series many times, Hari, Hara and Hreem stem from same root
(dhaatu)(हृ‌ञ) which means to remove(harati)
and so, Hari is He who removes our sorrow.

SHREEDHARA(610 in VSN)
VishNu cherishes(dhara) shree(Lakshmi) and
so, He is Shreedhara. Shree and VishNu are
inseparable.

Philosophically, He confers shree on His
devotees(yatra Yogeshvarah KrishNah……
tatra Shree. Gita XVIII- 78). Shree is not mere
wealth. It stands for a cluster of values: beauty, elegance, decency, decorum, a sense of proportion and culture. “seek ye the
Kingdom of God, and all else will be added unto you” goes the Biblical saying. No sooner we become devotees in the true sense than the Shree will walk in gently.Remember the famous quip of Sri RamakrishNa: “don’t seek Lakshmi directly, seek VishNu and Lakshmi, a pativrata that She is, will follow Him
faithfully.”.

MAADHAVA (72, 167, 735)
VishNu is dhava(consort) of maa(maayaa).
God wields Maayaa, His creative power.
He says about maayaa ‘mama maayaa
duratyayaa’.(My maayaa is very difficult to
crossover – Gitaa VII-14).

GOPIKAA VALLABHA
He is dear(vallabha) to Gopikaas, the maidens of Gokula.

Philosophically, Gopis represent our chitta-vritti, our thought-waves. When all our thoughts centre around KrishNa alone(manmanaa bhava of Gita), KrishNa
becomes Gopikaa-vallabha. In the GokulaashTami songs popularly known as
MhaNtis we find these lines:

“vritti-gopikaa bhulooni gelyaa”
“vritti-gopi bahuta harshalyaa”
“sakaLahee vritti-gopi shree Hari stotra gaatee”

When all our thoughts are soaked in KrishNa,
when our thoughts are dyed in the dye called KrishNa(KrishNa-rangi rangale mana), He
becomes Gopikaa-vallabha.

JAANAKEE NAAYAKA
Sita is daughter of King Janaka and is,therefore, called as Jaanaki. Her Master,
Her Lord is Raama.

RAAMACHANDRA
Raama was delightful to one and all like the
full moon(chandra), hence His name as
Raamachandra.

Whether we invoke God as VishNu, KrishNa or Raama, it makes no difference whatsoever
– this is the message of this stotra.

अच्युतं केशवं सत्यभामाधवं श्रीधरं राधिकाराधितम् ।
इन्दिरामन्दिरं चेतसा सुन्दरं देवकीनन्दनं नन्दजं सन्दधे ॥२।

I remember(smaraNa), I meditate(dhyaana)
well(sandadhe) upon Him who is called variously as:

ACHYUTA
Already covered yesterday.

KESHAVA
Already covered yesterday

SATYABHAAMAADHAVA
Husband(dhava) of Satyabhaama. He is
KrishNa. Satyabhaamaa is a beautiful name.It means one who has the lustre or
splendour(bhaama) of truth(satya).

MAADHAVA
Please see above.

SHREEDHARA
Please see above.

RAADHIKAARAADHITA
KrishNa adored(aaraadhita) by Raadhaa.

INDIRAMANDIRA
VishNu who is the abode(mandira) of Indiraa
(Lakshmi). Shree-nivaas also means the same.

CHETASAA SUNDARA
HE has a beautiful(sundara) chetas(mind).
God is Love, Compassion, Peace – these
are the qualities that make a mind sundara,
beautiful. Naturally, God is the very embodiment of these qualities.

DEVAKI NANDANA
Child(nandana, who delights) of Devaki.

NANDAJA
Born(ja) of Nanda.
Foster-father of KrishNa was Nanda, the chief of cowherds.

SRI ACHYUTAASHTAKAM-3

विष्णवे जिष्णवे शङ्खिने चक्रिणे
रुक्मिणीरागिणे जानकीजानये।
वल्लवीवल्लभायार्चितायात्मने
कंसविध्वंसिने वंशिने ते नम: ॥३।।

Salutations(namaha) to You(te). You are:

VISHNU( 2, 258, 657 in VSN)
God pervades(vyaapnoti) the whole universe.
God encircles(veveshTi) the whole universe.
God has entered(vishati) into the whole
universe. So, He is called as VishNu.

JISHNU
This word means victorious, triumphant.
God is always victorious in the battle against
forces of evil. The corresponding word in VSN is Jetaa(148) which means the same as
JishNu. We hail Devi as Aparaajitaa(indefeatable). Same as JishNu.

SHANKHEE(SHANKHA-BHRIT in VSN).
Shankha(conch) symbolises many things.
Aachaarya Shankara says it stands for the
Lord’s creative will. Gopaala Uttara-taapini
Upanishad says it represents the five elements(panchabhootaatmakam shankham). Some scholars say it represents
AUM.

CHAKREE(908, 995 in VSN
Aachaarya Shankara says that chakra represents mind.

VishNu’s chakra is called Sudarshana Chakra. It represents the mind which is endowed with the right(su) vision(darshana)
about tatva traya(the three principles – jeeva, jagat and Ishwara, individual soul, the world and God.)

Aachaarya also says that chakra represents the wheel of samsaara over which He is always watchful.

RUKMINI-RAAGI
KrishNa was very much attached(raagi) to RukmiNi.

JAANAKI JAANI
The consort of Jaanaki, i.e. Raama.

BALLAVI VALLABHA
Dear(vallabha) to cowherdesses(ballavi).
Dear to Gopis. He is KrishNa.

ARCHITA
Adored, worshipped by one and all.

AATMAN
He is the Self enshrined within all as the
Antaryaami(inner monitor).

KAMSA VIDHVAMSI
The slayer(vidhvamsi) of Kamsa. i.e.KrishNa.
KrishNopanishad says Kamsa represents
Kali(Kamsah kalih). Kamsa is evil personified.

To You(te) who are as above, my salutations(namaha).

Thus, we invoke in this hymn VishNu as well as His incarnations: Raama and KrishNa.

SRI ACHYUTAASHTAKAM-4

कृष्ण गोविन्द हे राम नारायण
श्रीपते वासुदेवाजित श्रीनिधे।
अच्युतानन्त हे माधवाधोक्षज
द्वारकानायक द्रौपदीरक्षक ।४।

KRISHNA
Already covered. Hey(हे) is a mode of address(sambodhana). O KrishNa!

GOVINDA(187, 539 in VSN)
Go has several meanings:. speech, cow and Vedic hymns. Vind means to obtain.
So, Govinda means:

1.We can obtain Him, realise Him, by employing our speech in Naama-sankeertan,
Stotra-pathan etc.

2. KrishNa was found amidst cows by those
who were looking out for Him.

3.He is obtained by Vedic study.Gita says:
“I alone am knowable through the Vedaas.” ( XV-15). In the GovindaashTakam, verse no.4, it is said that Govinda is
clearly extolled in the Vedaas(gobhirnigadita
Govinda sphuTa naamaanam).

RAAMA
Already covered.

NAARAAYANA
Already covered.

SHREEPATI(603)
Consort of Shree. Lakshmi emerged from the ocean during samudra manthan. Demons and gods were anxiouly waiting for Her to choose Her consort. She chose VishNu to the utter disappoint of all others.

VAASUDEVA
Already covered.

AJITA(549 in VSN)
He is not conquered by anyone. This word means the same as JISHNU,already covered
in this series.

SHREENIDHI(608)
He is the treasurehouse(nidhi) of shree(this word has been explained earlier).

ACHYUTA
Already covered.

ANANTA(659)
Infinite. God is free from the three limitations
– spatial, temporal and substantive (deshagata, kaalagata, vastugata pariccheda). Already explained in earlier series.

MAADHAVA
Already covered.

ADHOKSHAJA(415 in VSN)
Aachaarya Shankara says that God-realisation happens(ja) when our senses
(aksha) are lowered(adhobhoota) i.e.turned
inwards.

DWAARAKAA NAAYAKA
The Chieftain(naayaka) of Dwaarakaa) i.e.
KrishNa.

DRAUPADI RAKSHAKA
Protector(rakshaka) of Draupadi. KrishNa came to the rescue of Draupadi when she was the target of humiliation by Kauravaas
in the open royal court.

SRI ACHYUTAASHTAKAM-5

राक्षसक्षोभित: सीतया शोभितः दण्डकारण्यभूपुण्यताकारण:।
लक्ष्मणेनान्वितो वानरै: सेवितो
अगस्त्यसम्पूजितो राघव: पातु माम् ॥५।।

Let Shri Raama (Raaghava, born in Raghukula) and worshipped properly(sampoojita) by sage Agastya protect me(paatu maam). The
sage Agastya imparted the sacred ‘Aaditya
Hridaya’ stotra to Raama to ensure His
victory in the battle with RaavaNa.

How is Raama?
He is disturbed and provoked(kshobhita) by the demons(raakshasa). He looks graceful
(shobhita) in the company of. Sita.

He is the cause(kaaraNa) of the meritorious nature(puNyataa) of DaNDakaaraNya. The sacredness and sanctity of DaNDakaaraNya
forest is due to Shri Raamaa’s presence there. His Lotus Feet sanctified it.

He was always with(anvita) LaksmaNa and was served(sevita) by the monkeys(vaanaraih).

May such Shri Raama protect me(paatu maam).

SRI ACHYUTAASHTAKAM-6

धेनुकारिष्टकोऽनिष्टकृद्द्वेषिणां
केशिहा कंसहृद्वंशिकावादक: ।
पूतनाकोपक: सूरजाखेलनो
बालगोपालक: पातु मां सर्वदा ॥६।।

May Baala-Gopal(KrishNa, the boy) take care of me(paatu maam) always(sarvadaa).
How is He?

He sent to doom(anishTakrit) those inimical(dveshiNaam) to Him like the demons Dhenuka and ArishTaka. He killed
(haa) the demon Keshi and also Kamsa
(Kamsahrit). He infuriated (kopakah) Pootanaa, the demoness. Playing on His flute(vamshikaa-vaadakah), He played(khelanah) on the banks of Yamunaa
(Soorajaa). Yamunaa is sister of Yama. Both
are children of Sun. Hence, Yamunaa is refered to as Soora-jaa.Soora means Soorya.

The tenth skandha of Shrimad Bhaagavatam
describes the various demons, demoness and muscle-men(like ChaaNoora, MushTika)
despatched by the wicked maternal uncle
Kamsa to kill KrishNa.

Shri Vallabhaachaarya, propounder of
Shuddhaadvaita philosophy, in his commentary called Shree-subodhinee, describes the various demons symbolically.
For example: Pootanaa as Avidyaa, Dhenuka as Dehaadhyaasa(mistaking body for atman)
and ArishTa for misfortune.

SRI ACHYUTAASHTAKAM-7

विद्युदुद्योतवत्प्रस्फुरद्वाससं
प्रावृडम्भोदवत्प्रोल्लसद्विग्रहम्।
वन्यया मालया शोभितोर:स्थलं
लोहितांघ्रिद्वयं वारिजाक्षं भजे॥७।।

I serve devotedly(bhaje) the lotus-eyed Achyuta(vaarijaaksham) whose twin feet(anghri dvayam) are red(lohita) in hue.
How else is He?

His Pitambar(vaasasam) shimmers(prasphurat) like the flash of a
lightning(vidyut udyotavat). His body(vigraham) glistens(prollasat) like the
rain-bearing cloud((praavrid ambhodavat).
His chest (urahsthalam) is looking very
resplendent(shobhitam) with the garland
(vanyayaa maalayaa) renowned as Vanamaalaa.

SRI ACHYUTAASHTAKAM-8

कुंञ्चितै: कुन्तलैर्भ्राजमानाननं
रत्नमौलिलसत्कुण्डलं गण्डयो:।
हारकेयूरकं कङ्कणप्रोज्ज्वलं
किङ्किणीमंजुलं श्यामलं तं भजे॥८।।

His face(aananam) looks very attractive
(bhraajamaanam) with His curly(kunchitai) hairlocks(kuntalai). His cheeks(gaNDayoh) glisten (lasat) with the rays of gem-studded(ratna-mouli-lasat) ear-rings(kuNDalam). His necklace(haara), bracelet(keyoorakam) and wristlets
(kankaNam) are very shiny(projvalam). Tiny bells(kinkiNee)(on His feet) produce a very sweet(manjulam) jingle. He has a dark-bluish(shyaamalam) appearance.

That Achyuta described above, I serve(bhaje)
devotedly.

SRI ACHYUTAASHTAKAM-9

अच्युतस्याष्टकं य: पठेदिष्टदं
प्रेमत: प्रत्यहं पूरुष: सस्पृहम्।
वृत्तत: सुन्दरं कर्तृविश्वम्भरं
तस्य वश्यो हरिर्जायते सत्वरम् ॥९।।

PHALASHRUTI
Whosoever(poorushah) reads(yah paThet) this AshTaka (octad), dedicated to Achyuta(Achyutam) and which is
a fulfiller (dam) of our wishes(ishTa), with love (prematah) and expectation (sa-spriham) daily(pratyaham), the AshTaka
composed in a beautiful (sundaram) metre
(vrittatah) and (whose subject is) the Great
Creator( kartaa)and Upholder(vishvambhar)
(of this universe), very soon(satvaram) Hari will be within his reach(vashyo jaayate).

SHREE SHANKARAASHTAKAM

This is a composition by Poojya Swami
Brahmaanandji. He had His Ashram at Pushkar near Ajmer.He has composed a large number of Bhajans in Hindi, published as Shree Brahmananda Bhajanamaalaa.He has composed many hymns in Sanskrt. Some of His works in Sanskrit are: Shree Brahmaananda Moksha Geeta, Shree VishNu-mahimna Stotra, Vichaara Deepaka, Yoga-rasaayanam etc.This
AshTakam is dedicated to our patron deity
Shri Bhavanishankara.

His other hymns in our Stutimanjari are:
Shree HarisharaNaashTakam
Shree RaamaashTakam
Shree VedavyaasaashTakam

AshTakam

SHREE SHANKARAASHTAKAM 1

शीर्षजटागणभारं गरलाहारं समस्तसंहारम्।
कैलासाद्रिविहारं पारं भववारिधेरहं वन्दे।।1।।

I bow down and offer salutations(aham vande). Whom?

He bears a heavy(bhaaram) load of matted locks(jaTaagaNa) on His head. His food(aahaaram) is poison(garalam known as haalaahala). At the time of dissolution, He
annihilates(samhaaram) everything(samasta). His favourite resort
(vihaaram) is the mountain(adri) known as
Kailaasa. He is the other shore(paaram) to
be reached after crossing the ocean(vaaridhi) of samsaara(bhava).

To Lord Shankara, who is described above, I bow down(aham vande) to offer salutations.

SHREE SHANKARAASHTAKAM 2

चन्द्रकलोज्ज्वलभालं कण्ठव्यालं जगत्त्रयीपालम्।
कृतनरमस्तकमालं कालं कालस्य कोमलं वन्दे।।2।।

He, Shankara, has His forehead(bhaalam) radiant(ujvala) with the moon(chandrakalaa).
A serpent(vyaalam) dangles around His neck(kaNTha). He looks after(paalam) the
three worlds(jagat trayee). He has made(krita) the human skulls(nara mastaka)
into a garland(maalam). He puts an end(kaalam) to Time(kaalasya)(He is Timeless). He is gentle and soft(komalam)
(loving, compassionate).

To Lord Shankara, described above, I bow
down(aham vande) to offer salutations.

SHREE SHANKARAASHTAKAM 3

कोपेक्षणहतकामं स्वात्मारामं नगेन्द्रजावामम्।
संसृति शोकविरामं श्यामं कण्ठेन कारणं वन्दे।।3।।

With His angry glance(kopekshaNa) He sent to doom(hata) Cupid(kaamam)(the god of passion). He revels(aaraamam) in His own Self(svaatma). On His left(vaamam) is the daughter(jaa) of the mighty mountain(nagendra)(Himaalaya). He is the
giver of rest and respite(viraamam) from
the sorrow(shoka) of samsaara(samsriti).
His throat/neck(ksNThena) is dark(shyaamam)(bluish due to retaining the
poison Haalaahala). He is the primary Cause
(kaaraNam) of the universe.

To Lord Shankara, described above, I bow down(vande) and offer salutations.

SHREE SHANKARAASHTAKAM 4

कटितटविलासितनागं खण्डितयागं महाभ्दुतत्यागम्।
विगतविषयरसरागं भागं यज्ञेषु बिभ्रतं वन्दे।।4।।

His waist(kaTitaTa) is adorned with(vilasita) serpent(naaga).He disturbed(khaNDita) the
sacrifice(yaagam) of Daksha. His spirit of renunciation(tyaaga) is very astounding
(mahaa adbhuta). He has no(vigata) interest
in sensory enjoyment (vishaya rasa raagam). He partakes(bibhratam) of His share of oblations(bhaagam) offered in sacrifices(yajneshu).

SHREE SHANKARAASHTAKAM-5

त्रिपुरादिकदनुजान्तं गिरिजाकान्तं सदैव संशान्तम्।
लीलाविजितकृतान्तं भान्तं स्वान्तेषु देहिनां वन्दे।।5।।

Bhagavaan Shankara has killed (anta) demons (danuja) like Tripura. He is the loving consort (kaanta) of Girijaa (daughter of mountain i.e.Paarvati). He is always (sadaiva) very (sam) peaceful (shaantam). Playfully (leelaa) He has
conquered(vijita) Yama (kritaantam). He is shining (bhaantam) within(svaanteshu) all embodied (dehinaam) beings.

To Lord Shankara described above, I. bow down (vande) and offer salutations.

SHREE SHANKARAASHTAKAM-6

सुरसरिदाप्लुतकेशं त्रिदशकुलेशं ह्रदालयावेशम्।
विगताशेषक्लेशं देशं सर्वेष्टसम्पदं वन्दे।।6।।

The matted locks(kesham) of Lord Shiva
are drenched(aapluta) by the waters of the
celestial(sura) river(sarit), Ganga. HE is the
lord (eesham) of gods(tridasha-kula). He
possesses(aavesham) our hearts(hridaya).
HE is devoid(vigata) of all(ashesha)
afflictions(klesha) (that mere mortals are prone to). He is foremost, He is supreme(eesham) among the givers(da)
of all types of riches(sampadam) desired
(ishTa) by all(sarva)

To Lord Shankara, described above, I bow down(vande) and offer salutations.

SHREE SHANKARAASHTAKAM-7

करतलकलितपिनाकं विगतजराकं सुकर्मणां पाकम्।

परपद वीतवराकं नाकङ्गमपूगवन्दितं वन्दे।।7।

Lord Shiva holds(kalita) His bow called Pinaaka in His palm(karatala). He is free from (vigata) the debilitating old age(jaraakam). Attaining Him is the mature fruit(paakam) of our good(su) deeds(karmaNaam).He is the supreme goal(parapada), out of reach(vigata) to the unfortunate, ineligible(varaakam) multitude.

He is adored(poojitam) by the assembly(pooga) of gods who are denizens of heaven(naakangama).

To Lord Shankara described above, I bow down( vande) and offer salutations.

SHREE SHANKARAASHTAKAM-8

भूतिविभूषितकायं दुस्तरमायं विवर्जितापायम्।
प्रमथसमूहसहायं सायं प्रातर्निरन्तरं वन्दे।।8।।

Lord Shankara has His body(kaayam) adorned(viibhooshita) with the sacred ash( bhooti,). His creative power, Maayaa,
is difficult to crossover(dustara maayam).Attaining Him, one gets rid of
(vivarjita) all risks and dangers( apaayam).
His helpers(sahaayam)are the groups(samooha) of demigods called
Pramatha-gana). Him, I perpetually(nirantaram) bow down(vande) and offer salutations in the evening(saayam)
and morning(praatah).

PHALASHRUTI

SHREE SHANKARAASHTAKAM-9

यस्तु पदाष्टकमेतद् ब्रह्मानन्देन निर्मितं नित्यम्।
पठति समाहितचेताः प्राप्नोत्यन्ते‌ स शैवमेव पदम्।।9।।

Whosoever (yastu) reads (paThati) with a composed mind (samaahita chetaah) daily (nityam) this (etad) AshTakam, composed (nirmitam) by Swami Brahmaananda , will, at the end
(ante), attain (praapnoti) the seat (padam) of Shiva (Shaiva) only (eva).

शंकाराष्टकम Shankara Ashtakam

सभी संकटों नाश करने वाला

शंकाराष्टकम

SHREE MAHAALAKSHMI ASHTAKAM

This is a popular hymn to Devi Mahaalakshmi by Indra, the chief of gods. It is from Padma PuraaNa. It is in Stutimanjari.

SHREE MAHAALAKSHMI ASHTAKAM-1

इन्द्र उवाच –

नमस्तेऽस्तु महामाये श्रीपीठे सुरपूजिते।
शङ्खचक्रगदाहस्ते महालक्ष्मि नमोस्तु ते।।१।।

Indra says:

May my salutation(namaha) be(astu) to You, O Mahaalakshmi. You are the
great( mahaa) creative power(maayaa) of God. You dwell in Shree-peetha (shakti-peetha). You are adored(poojite) by
gods(sura). You have the conch(shankha), discus(chakra) and the mace(gadaa) in Your hands(haste).

There are 51 shakti-peeThaas, of which 18
are recognised as the principal ones. The
shrine at Kolhapur is one of them.

शंकाराष्टकम Shankara Ashtakam

नमस्ते गरुडारूढे कोलासुर भयङ्करि।
सर्वपापहरे देवि महालक्ष्मि नमोस्तु ते।।२।।

O Mahaalakshi, may my salutation(namaha) be(astu) to You(te). You are
astride the GaruDa(GaruDaarooDhe). You
were dreadful(bhayankari) to the demon
called Kolaasura.You are the goddess(devi) who wipes out(hare) all sins(sarva paapa).
(The name Kolhaapur, seat of Devi Mahaalakshmi, came about due to Her slaying Kolaasura).

SHREE MAHAALAKSHMI ASHTAKAM

This is a popular hymn to Devi Mahaalakshmi by Indra, the chief of gods. It is from Padma PuraaNa. It is in Stutimanjari.

SHREE MAHAALAKSHMI ASHTAKAM-1

इन्द्र उवाच –

Indra says:

There are 51 shakti-peeThaas, of which 18
are recognised as the principal ones. The
shrine at Kolhapur is one of them.

SHREE MAHAALAKSHMI ASHTAKAM-2

SHREE MAHAALAKSHMI ASHTAKAM 3

सर्वज्ञे सर्ववरदे सर्वदुष्ट भयङ्करि ।
सर्वदुःखहरे देवि महालक्ष्मि नमोस्तु ते।।३।।

O Devi Mahaalakshmi, may my salutation(namaha) be(astu) to You(te). You are omniscient(sarvajne).You bestow all kinds of boons(sarva vara-de).You
are dreadful(bhayankari) to the wicked
and the vicious(sarva dusTa). You remove
(hare) all sorrow(sarva duhkka).

SHREE MAHAALAKSHMI ASHTAKAM-4

सिद्धिबुद्धिप्रदे देवि भुक्तिमुक्तिप्रदायिनि।
मन्त्रमूर्ते सदा देवि महालक्ष्मि नमोस्तु ते।।४।।

O Devi Mahaalakshmi, may my salutation
(namaha) be(astu) to You(te).
You are the bestower(prade) of success (siddhi) in our endeavours and You confer intelligence (buddhi). You are the bestower(pradaayinee) of worldly happiness(bhukti) and Liberation
(mukti). You are the embodiment(moorte) of mantra always(sadaa).Your mantra itself is
Your form.

SHREE MAHAALAKSHMI ASHTAKAM-5

आद्यन्तरहिते देवि आदिशक्ति महेश्वरी।
योगजे योगसम्भूते महालक्ष्मि नमोस्तु ते।।५।।

O Devi Mahaalakshmi, may my salutation
(namaha) be(astu) to You(te). You are
beginningless and endless (aadyanta-rahite).You are the primordial(aadi) Energy(shakti)(that gave rise to this universe). You are the Supreme
Ruler(Maheshvari). You manifest(je) through
Yoga.(Devi is shakti and yogic practice gives rise to exaltation in shakti in the votaries of Yoga). Various siddhis are also Her minor expressions, but, Her supreme manifestation
is Self-realisation(yoga sambhoote).

SHREE MAHAALAKSHMI ASHTAKAM 6

स्थूलसूक्ष्ममहारौद्रै महाशक्ति महोदरे।
महापापहरे देवि महालक्ष्मि नमोस्तु ते।।६।।

O Devi Mahaalakshmi, may my salutation(namaha) be(astu) to You(te). You are in(or You can assume) gross(sthoola), subtle(sookshma) and very frightful(mahaa roudre) forms. You are the Supreme(mahaa) power(shakti)(of Brahman). You have a large
(mahaa) stomach(udare).At the time of
dissolution, pralaya, She consumes everything, hence She is addressed as Mahodare. Being Universal Mother and utterly forgiving by nature, She has
infinite patience and condones our myriad
derelictions from duty. Her stomach is spacious enough to take in all our errors of omission and commission.(Pease refer to Devi Aparaadha Kshamaapana Stotra)

She wipes out(hare) even our major(mahaa) sins(paapa).

SHREE MAHAALAKSHMI ASHTAKAM-7

पद्मासनस्थिते देवि परब्रह्मस्वरूपिणि।
परमेशि जगन्मातर्महालक्ष्मि नमोस्तु ते।।७।।

O Devi Mahaalakshmi, may my salutation(namaha) be(astu) to You(te). You
are seated(aasana sthite) in the lotus(padma)(in the Padmaasana pose). You are of the nature(svaroopiNi) of Parabrahman. You are the Supreme(parama) ruler(eeshi). You are the Universal Mother (jaganmaatah).

SHREE MAHAALAKSHMI ASHTAKAM-8

श्वेताम्बरधरे देवि नानालङ्कारभूषिते।
जगत्स्थिते जगन्मातर्महालक्ष्मि नमोस्तु ते।।८।।

O Devi Mahaalakshmi, may my salutation(namaha) be(astu) to You(te).
You wear(dhare) white garment(shvetaambara). You are adorned
(bhooshite) with a variety of ornaments
(naanaa alankaara). You dwell in the universe(jagat sthite). You are the Mother
(maatah) of the universe(jagat).

SHREE MAHAALAKSHMI ASHTAKAM 9

महालक्ष्म्यष्टकं स्तोत्रं यः पठेभ्दक्तिमान्नरः।
सर्वसिद्धिमवाप्नोति राज्यं प्राप्नोति सर्वदा।।९।।

PHALASHRUTI
Whosoever devotedly(bhaktimaan naraha) recites(paThet) this AshTakam of Goddess
Mahaalakshmi will attain(avaapnoti) all(sarva) siddhis(accomplishment, success)
in his endeavours always(sarvadaa). He will also hold always positions of authority in
administration(raajyam praapnoti).

SHREE MAHAALAKSHMI ASHTAKAM-10

एक काले पठेन्नित्यं महापापविनाशनम्।
द्विकालं यः पठेन्नित्यं धनधान्यसमन्वितः।।१०।।

Recited once daily(eka kaale paThennityam), it will destroy(vinaashanam) even major sins(mahaapaapa). Recited twice(dvikaalam)(in the morning and evening), he will be blessed with abundant wealth and corn(dhana dhaanya samanvitaha)(corn being rice, wheat etc).

SHREE MAHAALAKSHMI ASHTAKAM-11

त्रिकालं यः पठेन्नित्यं महाशत्रुविनाशनम्।

महालक्ष्मीर्भवेन्नित्यं प्रसन्ना वरदा शुभा।।११।।

Reciting it thrice daily(trikaalam)(morning, noon and evening) will spell the doom of even mighty enemies(mahaa shatru vinaashanam)(as explained many times earlier, the socalled enemies need not be external always).

SHREE GANESHA PANCHARATNAM

This is a composition by Aachaarya Shankara in praise of Lord Ganesha. The hymn consists of five verses, each verse a gem sparkling with devotion. Hence, its name as Pancharatnam.It is set to the
metre called Pancha-chaamara.

SHREE GANESHA PANCHARATNAM 1

मुदा करात्तमोदकं सदा विमुक्तिसाधकं
कलाधरावतंसकं विलासि लोकरक्षकम्।
अनायकैकनायकं विनाशितेभ दैत्यकं
नताशुभाशुनाशकं नमामि तं विनायकम्।।१।।

I bow down(namaami) to Him(tam), Shri
Vinaayaka(‘He has no leader’, He himself
is the leader). How is He?

With joy(mudaa) He is holding in hand(karaatta) a modaka(modakam). Modaka means that which confers joy.
It is a symbol of the ultimate bliss of
liberation as Jnaaneshwar says in Jnaaneshvari in his invocation(वेदान्तु तो महारसु। मोदकु मिरवे।।(1-11).
He always(sadaa) facilitates
(saadhakam) liberation (vimukti) (of His
devotees). His ornament(avatamsakam)
is the crescent moon(kalaadhara). He
protects(rakshakam) those who revel and rejoice(vilaasi loka) ( in His devotion).
He is the sole leader(ekanaayakam) of
the leaderless(anaayaka).He is the slayer
(vinaashita) of the elephant(ibha) demon(daityakam)(called Sindhura). He at once(aashu) wards off(naashakam) the
inauspicious( ashubha) results of karma
of those who have surrendered(nata).

SHREE GANESHA PANCHARATNAM 2

नतेतराति भीकरं नवोदितार्कभास्वरं
नमत् सुरारिनिर्जरं नताधिकापदुध्दुरम्।
सुरेश्वरं निधीश्वरं गजेश्वरं गणेश्वरं
महेश्वरं तमाश्रये परात्परं निरन्तरम्।।२।।

He is frightful(bheekaram) to those who are other (itara) than the surrendered(nata). He is lustrous(bhaasvaram) like the newly arisen(navodita) sun(arka). He turns to tatters(nirjaram) the enemies(ari) of gods(sura) who bow(namat) to Him. He lifts
up(uddharam) from grave(adhika) crises(aapat) the surrendered(nata) devotees. He is the lord(eeshvaram) of gods(sura). He is the lord(eeshvaram( of treasures(nidhi). He is the Lord(ishvaram)
with elephantine(gaja) face. He is the Lord
(ishvaram) of various groups(gaNa). The
groups represent five cosmic elements , five sensory objects, five jnaanendriyaas, five karmendriyaas and so on.Hence His name as GaNapati. He is the Almighty God(Maheshvaram). He is beyond(param)
the ultimate(paraat) entity conceivable by
human intellect.I take shelter( aashraye) in Him(tam), Lord GaNapati, always (nirantaram)

SHREE GANESHA PANCHARATNAM 3

समस्तलोकशङ्करं निरस्तदैत्यकुञ्जरं
दरेतरोदरं वरं वरेभवक्त्रमक्षरम्।
कृपाकरं क्षमाकरं मुदाकरं यशस्करं
मनस्करं नमस्कृतां नमस्करोमि भास्वरम्।।३।।

He brings about the wellbeing(shankaram) of
the entire world(samasta loka).He wiped out(nirasta) the elephant(kunjara) demon(daitya)(called Sindhura). His stomach(udaram) is spacious(daretara). He
is most worthy(varam) of adoration. He has the face(vaktram) of an excellent(vara) elephant(ibha). He is beyond wear and tear
(aksharam). He is merciful and benevolent(kripaakaram). He is forgiving(kshamaakaram). He delights(mudaakaram) us. He is the bestower of success(yashas) in our virtuous
endeavours. He fulfils the wishes(manaskaram) of those who offer Him salutations(namaskritaam). I bow down(namaami) to Him, the resplendent
(bhaasvaram) GaNesha.

Mark the charming alliteration(anupraasa) in the above verse.

SHREE GANESHA PANCHARATNAM 4

अकिञ्चनार्तिमार्जनं चिरन्तनोक्तिभाजनं
पुरारिपूर्वनन्दनं सुरारिगर्वचर्वणम्।
प्रपञ्चनाशभीषणं धनञ्जयादिभूषणं
कपोलदानवारणं भजे पुराणवारणम्।।४।।

I serve devotedly(bhaje) Shri GaNesha. How is He?

He wipes out(maarjanam) the distress(aarti) of the poor(akinchana). He is the subject(bhaajanam) of the ancient(chirantana) sayings(ukti)(the Vedaas). He is the earlier(elder) (poorva) son(nandanam) of Shankara, the Enemy(ari) of Tripuraasuraas.He quells(charvaNam) the pride(garva) of the enemies(ari) of gods(sura) (demons). He is the frightful
(bheeshaNam) destroyer(naasha) of the
world(prapancha) (at the time of dissolution).Riddhi(dhanam) and Siddhi(jaya) etc are His embellishments(bhooshaNam). From His temples(kapola) trickles down the fluid(daana) which He constantly tries to get rid of (vaaraNam) with His trunk. Ganesha
has an elephant’s face. The secretion(like our
perspiration) from the temples of an elephant is known as ‘daana’. I serve with
devotion(bhaje) this ancient(puraaNa)
elephant(vaaraNam)-God i.e.GaNesha.

SHREE GANESHA PANCHARATNAM 5

नितान्तकान्तदन्तकान्तमन्तकान्तकात्मजम्
अचिन्त्यरूप मन्तहीन मन्तराय कृन्तनम्।
हृदन्तरे निरन्तरं वसन्तमेव योगिनां
तमेकदन्तमेव तं विचिन्तयामि सन्ततम्।।५।।

I always continuously(santatam) think of
(chintayaami) Him(tam), Shri GaNesha. How
is He?

The sparkle(kaanti) of His teeth(danta) is
very(nitaanta) attractive(kaanta). He is the
son(aatmaja) of the slayer(antaka) of Yama
(antaka). Here it means that the writ of Yama does not run when Shiva’s grace smiles on
a devotee like Markandeya. As Mahaakaala, Shiva transcends Kaala. He is Timeless.
GaNesha is the son of this Timeless Shiva.
GaNesha’s form(roopam) is inconceivable
(achintyam). He is endless(antaheenam),
Eternal. He tears asunder(krintanam) all
obstacles(antaraaya). That is why we hail Him as Vighneshvara and invoke His blessings at the beginning of every act.
He resides (vasantam) for certain(eva) in
(antare) the hearts(hridi) of Yogis(yoginaam)
perpetually(nirantaram). Actually,God resides within us all. So why the special reference to Yogis and the word ‘eva’?
God resides in all of us, yes, very true. But, are we constantly aware and mindful of His
glorious presence? Not at all! If we were, the
world would have been a better place to live
in. By contrast, the Yogis – be they Karmayogis, Raajayogis, Bhaktiyogis or
Jnaanayogis – are always mindful of the holy
presence of the Divine in them.

I constantly (santatam) think of(vichintayaami) Him(tam) only(eva) who has one(eka) tusk(dantam). Aachaarya has said vi-chintayaami rather than mere
chintayaami. Vi stands for vividhataa. I think of Him variously – naamasmaraNa, japa, dhyaana, swaadhyaaya etc.

The ‘ekadanta’ allusion has a tale to tell:
GaNesha became the scribe of Vyaasa to
take down Mahaabhaarata. Vyaasa laid down the harsh condition that GaNesha should not pause at all during his(Vyaasa’s) dictation. Alas! GaNesha’s quill broke down during the marathon dictation, but, He, at once, pulled out one of His two tusks and slogged on without a pause! So, He is Ekadanta.

This verse is enchanting because there is so
much of alliteration(anupraasa) in it.

SHREE GANESHA PANCHARATNAM 6

PHALASHRUTI

महागणेश पञ्चरत्नमादरेण योऽन्वहं
प्रजल्पति प्रभातके हृदि स्मरन् गणेश्वरम्।
अरोगतामदोषतां सुसाहितीं सुपुत्रतां
समाहितायुरष्टभूतिमभ्युपैति सोऽचिरात्।।६।।

Whosoever (yaha) respectfully(aadareNa)
recites(prajalpati) this GaNesha Pancharatnam daily(anvaham) in the morning(prabhaatake), remembering(smaran) in the heart(hridi) Shri GaNeshvara, will soon(achiraat) attain(abhyupaiti) freedom from illness(arogataa), freedom from any faults and foibles (adoshataam), good company(susaahiteem), good progeny ( suputrataam), long and fruitful span of life (samaahitaayuh) and eight(ashTa) treasures (bhootim).

The word ‘prajalpati’ is significant. ‘paThati’
comes to mind readily, but, our revered
Aachaarya has opted for ‘prajalpati’ which
means to blabber (ಬೊಗಳುವುದು). God is
mindful of our faith and sincerity(ಭಾವ)(भाव).
He overlooks our faulty accent, intonation,
pronunciation etc just like the doting mother, who does not look for these linguistic
niceties in the prattle of her child. As
Aachaarya has pointed out, ‘aadareNa’ (with
respect) and ‘hridi smaran’ ( remembering
in the heart) are crucial. Pronunciation may be impeccable, but, if these two ‘vitamins’ are
lacking, sorry, our GaNapatibaappa will not be impressed! Aachaarya uses ‘jalpati’ quite
often in his hymns: Gauri-dashakam(verse no. 11), for example.

SHREE KRISHNAASHTAKAM

SHREE KRISHNAASHTAKAM By our Poojya Gurudev Shrimat Sadyojat Shankarashram Swamiji.

SHREE KRISHNAASHTAKAM-1

This is a beautiful AshTakam by Aachaarya Shankara. It is dedicated to Shri KrishNa and
presents us a charming portrait of this naughty lad of Gokulam. It is also full of Shabdaalankaar like Yamaka and Anupraasa
(alliteration) and is pleasing to the ear when
sung.

This stotra is in Stutimanjari.

भजे व्रजैकमण्डनं समस्तपापखण्डनं
स्वभक्तचित्तरञ्जनं सदैव नन्दनन्दनम्।
सुपिच्चगुच्चमस्तकं सुनादवेणुहस्तकं
अनङगरागसागरं नमामि कृष्णनागरम् ।।१।।

I bow down to offer salutations(namaami) to the clever, naughty(naagaram) Shri KrishNa. How is He?

I serve(bhaje) with devotion Shri KrishNa, who is an (eka)ornament(maNDanam)
to Vrandaavan. He is the destroyer(khaNDanam) of all (samasta) our
sins(paapa). He delights(ranjanam) the minds (chitta) of his(sva) devotees(bhakta).
He is a perpetual(sadaiva) source of delight
(nandanam) to Nanda(His foster-father).
A bunch(guccha) of beautiful(su) peacock feathers(piccha) adorns His head(mastakam). In His hand(hastakam) is
the flute(veNu) pouring out melodious(su) notes (naada). He is the ocean(saagaram) of colourful beauty(ranga) normally associated with Cupid(Kaama-deva). Cupid is called ‘bodyless'(ananga) since He was reduced to ash by Shiva for daring to disturb His meditation..

Naagara literally means city-born(नगरेभव नागर: is the definition). A person born and brought up in a city is supposed to be smart
and clever(even cunning!) as compared to rural folks whom we associate with ‘rustic
simplicity’. KrishNa grew up among the simple gopa, gopis. He considered tending the cattle His sweetest pastime. Yet, inspite of these pastoral associations, He was very
smart and could outwit all who did everything possible (like His maternal uncle Kamsa and his umpteen minions) to kill Him.
So, this word has come to mean, in the context of KrishNa, smart, clever, very
intelligent etc. Jnaneshwar uses this word in Chapter 1 of Jnaaneshwari as follows:
ना तरी नगरांतरीं वसिजे । तरी नागरचि होइजे ।४१।। The commentator Shri Babaji Maharaj Pandit says:किंवा ज्याप्रमाणे शहरात राहणारा मनुष्य सुविद्य,
चतुर,शहाणा होतो……

SHREE KRISHNAASHTAKAM-2

मनोजगर्वमोचनं विशाललोललोचनं
विधूतगोपशोचनं नमामि पद्मलोचनम्।
करारविन्दभूधरं स्मितावलोकसुन्दरं,
महेंद्रमानदारणं नमामि कृष्णवारणम्।।२।।

KrishNa relieved(mochanam) Cupid(manoja) of his pride(garva). (kaamadeva had vainly thought he was the most beautiful. KrishNa excelled Cupid in beauty and charm). He has large(vishaala) tremulous(lola) eyes(lochanam). He washed away (vidhoota) the sorrow(shoka) of the cowherds(gopa).With KrishNa beside them, they overcame all possible sorrow. I bow down and salute(namaami) Him with lotuslike eyes(padmalochanam). He upheld
(dharam) the mountain(Govardhan, bhoodharam) with His lotus-hands (karaaravinda). He is beautiful(sundaram) with His smiling looks (smitaavaloka). He cleaved asunder(daaraNam) the arrogance(maana) of Mahendra(king of gods) with His leelaa of holding Govardhana-giri on His little finger. KrishNa is the charm, the amulet (vaaraNam) that wards off all our trials and tribulations.

To Shri KrishNa who is described above, my salutations(namaami).

SHREE KRISHNAASHTAKAM-3

कदम्बसूनकुण्डलं सुचारुगण्डमण्डलं
व्रजाङ्गनैकवल्लभं नमामि कृष्णदुर्लभम्।
यशोदया समोदया सगोपया सनन्दया
युतं सुखैकदायकं नमामि गोपनायकम्।।३।।

Kadamba flowers(kadamba soona)are His ear-rings(kuNDalam).His cheeks(gaNDa maNDalam) are very(su) charming
(chaaru). He is the one(eka) dearest(vallabham) to all the gopis of
Brindaavan(vrajaanganaa). To this KrishNa, my salutations(namaami). KrishNa is very
difficult to be attained(durlabham) (by the
faithless). He is with(yutam) Yashoda
(Yashodayaa), who looks very happy(samodayaa). The cowherds(gopaas)
as well as Nanda(foster-father) are also there with Him.(sagopayaa sanandayaa) He is the one(eka) sure bestower(daayakam) of happiness(sukha).

To this KrishNa, the leader(naayakam) of the
cowherds(gopa) I bow down(namaami) to
offer salutations.

SHREE KRISHNAASHTAKAM-4

सदैव पादपङ्कजं मदीय मानसे निजं
दधानमुत्तमालकं नमामि नन्दबालकम्।
समस्तदोषशोषणं समस्तलोकपोषणं
समस्तगोपमानसं नमामि नन्दलालसम्।।४।।

I bow down to KrishNa to offer salutations.How is He?

He is the object of intense longing (laalasaa) on the part of His foster-father Nanda. He resides in the minds(maanasam) of all cowherds(samasta gopa). He has placed His(nija) Lotus Feet(paada pankajam) always(sadaiva) in my mind(madeeya maanase). He has very fine(uttama) curly
hair(alakam). To this child(baalakam) of Nanda, I bow down(namaami). He dries up(shoshaNam) all(samasta) our faults and
foibles(dosha). He fosters and takes care(poshaNam) of the entire world(samasta
loka)

SHREE KRISHNAASHTAKAM-5

भुवो भरावतारकं भवाब्धिकर्णधारकं
यशोमतीकिशोरकं नमामि चित्तचोरकम्।
दृगन्तकान्तभङ्गिनं सदासदालिसङ्गिनं
दिने दिने नवं नवं नमामि नन्दसम्भवम्।।५।।

Mother Earth is groaning under the weight(bhara, bhaara) of unrighteousness
and KrishNa relieves the load(avataarakam)
by wiping out the scourge of evil. He is the
boatman(karNadhaarakam) for us in the ocean(abdhi) of samsaara(bhava). He is
the darling child(kishorakam) of Yashoda
(Yashomati). He is the thief(chorakam) of
hearts (of gopa, gopis, devotees).His glances (drigantabhanginam) are beautiful(kaanta).
He is always(sadaa) in the company of the good and the righteous devotees(sat aali- sanginam).He presents Himself daily(dine dine) in ever new ways(navam navam). His pranks and pastimes are never stale and hackneyed, but, ever new.

To Shri KrishNa, described above, I bow down(namaami).

SHREE KRISHNAASHTAKAM-6

गुणाकरं सुखाकरं कृपाकरं कृपापरं
सुरद्विषन्निकन्दनं नमामि गोपनन्दनम्।
नवीनगोपनागरं नवीनकेलिलम्पटं
नमामि मेघसुन्दरं तडित्प्रभालसत्पटम्।।६।।

Shri KrishNa is the repository(aakaram) of all excellences(guNa). He is the abode of happiness(sukhaakaram). He is the abode of mercy(kripaakaram). He is the Slayer(nikrandanam) of the enemies of gods
(suradvisha, demons).I bow down(namaami) to the child of Nandagopa(gopanandanam).
To the gopaas He presents Himself in ever new(naveena) clever(naagaram) pranks.
He is very fond(lampatam) of new(naveena)
games(keli) and pastimes.He is beautiful (sundaram) with His cloudy(megha) complexion. His garment(paTam, pitaambar)
shimmers(lasat) like the flash of lightning
(taDitprabhaa).

To Shri KrishNa described above, I bow down(namaami) to offer salutations.

SHREE KRISHNAASHTAKAM-7

समस्तगोपनन्दनं हृदम्बुजैकमोदनं
नमामि कुञ्जमध्यगं प्रसन्नभानुशोभनम्।
निकामकामदायकं दृगन्तचारुसायकं
रसालवेणुगायकं नमामि कुञ्जनायकम्।।७।।

Shri KrishNa is delightful(nandanam) to all(samasta) cowherds(gopa). He is the One(eka) who makes the lotus(ambuja) of our heart(hrit) bloom(modanam). This word ‘eka’ is very significant. Other mundane things may or may not delight one and all, but,God, who is One without a second, is sure to make our hearts bloom. He is in the centre(madhyagam) of the flowery bower(kunja) in Brindaavan. He is radiant
(shobhanam) like the rising sun(prasanna bhaanu).He fulfills(daayakam) all(nikaama,
plenty) our desires(kaama). His glances
(driganta) are like charming(chaaru) sharp arrows(saayakam). He plays melodious(rasaala) tunes(gaayakam) on His flute(veNu).

To this KrishNa, the prime figure(naayakam) in the flowery bower(kunja), I bow down(namaami) and offer salutations.

SHREE KRISHNAASHTAKAM-8

विदग्धगोपिकामनोमनोज्ञतल्पशायिनं
नमामि कुञ्जकानने प्रवृध्दवह्निपायिनम्।
यदा यदा यथा यथा तथैव कृष्णसत्कथा
मया सदैव गीयतां तथा कृपा विधीयताम्।।८।।

Shri KrishNa ‘sleeps’ (shaayinam, occupies)
on the attractive(manojna) bed(talpa) called the minds (mana) of the intelligent and wise (vidagdha) gopikaas. In the GokulaashTami mhaNtis(bhajans) there is a beautiful song
called प्रेमाचा पाळणा – I quote a few lines:

हृदयवृंदावन पाळण्यामाजीं निज तूं कृष्णा।।
चित्तचतुष्टय अंथरुणावरी लोळ कृष्णा।।
भक्ती ततूंचा मृदु शेला पांघरवीतो तुजला कृष्णा।।

(O KrishNaa, in the Brindaavan called my heart, come and sleep in the cradle( of my love).

Roll as you please on the bed that is the quartet of my chitta(mana, buddhi, ahamkaara, chitta).

Let me cover you with the soft pullover, woven out of the threads of bhakti.)

In the forest known as Kunja(kunja kaanane)
on the banks of Yamuna there was once an
outbreak of raging fire(pravriddha vahni) and
it was made worse by strong winds.The gopaas who were tending the cows screamed in fright. KrishNa asked them to close their eyes and lapped up the fire. He ‘drank it’ in a trice(paayinam).This ‘leelaa’ is
described in the tenth skandha of Bhaagavata PuraaNa.

The Purusha Sookta says: Agni came out of
the mouth of Purusha(mukhaat indrascha agnischa…ajaayata). As Poojya Swami
AkhaNDaananda Saraswati Mahaaraaj says in his ‘Bhaagavataamritam’ : अग्निकी ऊत्पत्ति भगवानके मुखसे हुई है और उनके मुखमेंही उसका लय हो जाता है। इसलिए भगवाननेअग्निको अपने मुखमें ले लिया।

(To Him, my salutations(namaami).

Whenever(yadaa yadaa) and howsoever
(yathaa yathaa), may I sing (geeyataam) the
sacred(sat)story of KrishNa(KrishNakathaa)
always(sadaiva) ! .May Shri KrishNa be so gracious(tatha kripaa vidheeyataam)
(that I am able to revel in His sacred story always, no matter where I am and under what circumstances).

SHREE KRISHNAASHTAKAM

A video of this AshTakam.

Krishnastakam : Bhaje Vraje Kamandanam By Adi Shankaracharya Singer : Madhvi Madhukar Jha Music Label : Subhnir Productions Music Director : Nikhil Bisht and RajKumar Flute : Gopal Dayal

SHREE GURU SHARANAAGATI STOTRAM

Audio Sadguru Shrimat Sadyojat Shankarashram Swamiji.

This Guru-stuti is known as ToTakaashTakam. (Some call it TroTakaashTakam).It is a composition by Giri, one of Aachaarya Shankara’s primary disciples,and is addressed to the latter.It is set to Totaka metre. Hence, the name ToTakaachaarys stuck to Giri. Later, he was
made the first Jagadguru of Jyotirmath in the north(now in UtraakhaND) by venerable
Aachaarya Shankara. Like the latter,
ToTakaachsrya also lived in the 8th century
c.e.This hymn is very mellifluous and has a
captivating rhythm of the marching army. It bears witness to the abundant Gurubhakti of the humble disciple, Giri, who later became renowned as ToTakaachaarya.

Shri Totakaachaarya has also composed a
Vedaantic treatise titled ‘Shruti-saara-samuddharsNam’.’, condensing the essential teachings of the Upanishads. This treatise is also in ToTaka metre.

SHREE GURU SHARANAAGATI STOTRAM - 1

“O Aachaarya Shankara, be Thou my refuge’
– this is the recurring refrain in every verse.
–
विदिताखिलशास्त्रसुधाजलधे
महितोपनिषत्कथितार्थनिधे।
ह‌दये कलये विमलं चरणं
भव शंकर देशिक मे शरणम्।।१।।

O Sadguru (deshika) Shankara, be Thou my refuge(sharaNam).

You are the ocean(jaladhi) of ambrosia(sudhaa) in the form of knowledge
(vidita) of all(akhila) scriptures(shaastra).
You are the treasurehouse(nidhi) of the
meanings(wisdom) of the sayings(kathitaartha) of sacred(mahita) Upanishads. I contemplate (kalaye) in my heart(hridaye) on Your immaculate(vimalam) feet(charaNam).

CharaNam means foot. We have to construe the word in plural since it is both feet that we adore.

Deshika means one who shows/points out/
indicates(deshanaa) the path to Moksha.
He points out the do’s and the don’ts we should follow as a saadhaka/saadhikaa.

SHREE GURU SHARANAAGATI STOTRAM- 2

करुणावरुणालय पालय मां
भवसागरदुःखविदूनहृदम्।
रचयाखिलदर्शनतत्त्वविदं
भव शंकर देशिक मे शरणम्।।२।।

O Ocean of Compassion(karuNaa-varuNaalaya), take care of me(paalaya maam). My heart(hridam) is distressed(vidoona) by the
sorrow(duhkka) of samsaara(bhava-saagara). Shape me up
(rachaya) as knowledgeable(tatva vidam) in
all the schools of philosophy(akhila darshana)(May I imbibe at least a bit of Your
prodigious learning)..

O Sadguru Shankara, be Thou my refuge.

SHREE GURU SHARANAAGATI STOTRAM - 3

भवता जनता सुहिता भविता
निजबोधविचारणचारुमते।
कलयेश्वरजीवविवेकविदं
भव शंकर देशिक मे शरणम्।।३।।

By You(bhavataa) the laity(janataa) is going to be(bhavitaa) blessed with welfare(suhitaa,). Your intellect(mate) is
charming(chaaru) in expounding skillfully the
enquiry(vichaaraNa) into Self-Knowledge
(nijabodha). Make me(kalaya) a knower(vidam) of the distinction(viveka) between soul(jeeva) and God(Ishwara).

O Sadguru Shankara, be Thou my refuge.

SHREE GURU SHARANAAGATI STOTRAM - 4

भव एव भवानिति मे नितरां
समजायत चेतसि कौतुकिता।
मम वारय मोहमहाजलधिं
भव शंकर देशिक मे शरणम्।।४।।

Due to my faith that You(bhavaan) are, indeed, Lord Shiva(bhava) only (eva), there has arisen(samajaayata) in my mind(chetasi) boundless admiration
(kautukitaa) for You. Please prevent(vaaraya) from me the vast(mahaa)
ocean(jaladhim) of delusion(moha) which
keeps surging towards me menacingly.

O Sadguru Shankara, be Thou my refuge.

SHREE GURU SHARANAAGATI STOTRAM-5

सुकृतेऽधिकृते बहुधा भवतो
भविता समदर्शनलालसता।
अतिदीनमिमं परिपालय मां
भव शंकर देशिक मे शरणम्।।५।।

Longing (laalasataa) for your (bhavato) proper (sama) darshan will happen (bhavitaa) as the outcome of abundant (adhikrite) good
merit(sukrite) Please take care(paripaalaya) of me (maam), who am very helpless (ati
deenam imam). O Sadguru Shankara, pray become my refuge.

‘adhikrite’ also has another meaning. He is,
indeed, the proper adhikaari (competent, eligible, qualified) aspirant who has this
intense Gurubhakti.

SHREE GURU SHARANAAGATI STOTRAM - 6

जगतीमवितुं कलिताकृतयो
विचरन्ति महामहस‌च्छलतः।
अहिमांशुरिवात्र विभासि पुरो
भव शंकर देशिक मे शरणम्।।६।।

Assuming various forms (kalitaakritayo), noble souls (mahaa mahasah) move around (vicharanti) on some pretext or the otherl (chhalatah) to protect (avitum) this world (jagateem). (You are one such Mahaatmaa).
You appear before me (puro) radiant (vibhaasi) like sun (ahimaamshuriva). In some variations of this hymn we find
‘tuhinaamshu’ instead of ‘ahimaamshu’.
Then it will mean ‘You appear before me like full moon’.
O Sadguru Shankara, be Thou my refuge.

SHREE GURU SHARANAAGATI STOTRAM - 7

गुरुपुंगव पुंगवकेतन ते
समतामयतां नहि कोऽपि सुधीः।
शरणागतवत्सल तत्त्वनिधे
भव शंकर देशिक मे शरणम्।।७।।

O foremost among the Guru-s(Gurupungava)
(pungava is bull). O Bhavanishankara (pungava ketana)(ketana means flag. Shiva has the bull as His emblem, He is Vrishabha-dhwaja)(By hailing his Guru as
‘pungava ketana’, Totakaacharya equates
Aachaarya Shankara with Lord Bhavanishankara.
There is none (nahi kopi) wise and learned(sudhi) who equals You . .(samataamayataa). O compassionate like
mother(vatsala) towards those who have
surrendered(sharaNaagata) to You.
O Treasurehouse of Truth(tatvanidhe)..O Sadguru Shankara, be Thou my refuge.

SHREE GURU SHARANAAGATI STOTRAM-8

विदिता न मया विशदैककला
न च किंचन काञ्चनमस्ति गुरो।
द्रुतमेव विधेहि कृपां सहजां
भव शंकर देशिक मे शरणम्।।८।।

O Sadguro! Not even a fragment(eka kalaa) of Your vast knowledge has been learnt (viditaa) by me properly(vishadaa). To offer You as Guru-dakshiNaa, I don’t have(na asti) even a scrap of gold(kinchana kaanchanam). Please bestow on me(vidhehi) quickly (drutam eva) Your natural (sahajaam)
grace and compassion(kripaam).

O Sadguru Shankara, be Thou my refuge.

SHREE DAARIDRYA DAHANA STOTRAM

This is a very popular hymn by sage VasishTha. It is an invocation to Lord Shiva.
It presents us a portrait of our patron deity,
Shri Bhavanishankar,with a sprinkling of His choicest Names. Shiva is invoked to banish
(to burn) sorrow which is the outcome of
poverty and penury(daaridrya). This is the
recurring refrain at the end of each verse.

Poverty is not necessarily only pecuniary.
It is not just want of money. Poverty – daaridrya – is a hydra-headed monster. We read of billionaires throwing away the gift
of life by committing suicide. Why? The
world is reeling under poverty of an assorted
variety.. There is poverty of love, of compassion, of truth, of honesty, of faith, of
devotion, of the will to share and care. By all
worldly standards, Tukaaraam was a victim of poverty. But, he was an aristocrat of a
different mould. He danced in joy, chanting
‘aammi shreemanta, shreemanta, shreemanta’. What was the secret of this
Shree? It was the abiding conviction that he
was not alone, that his beloved Vithoba was with him always. It is this conviction that we all should seek. This is the most precious acquisition for which we have taken rebirth. If we bid farewell to this world without this acquisition, it is an incalculable loss, a ‘mahatee vinashTi’ as Kena Upanishad puts it. This is the true daaridrya which will impoverish our soul, no matter how rich we are in terms of bank balance. Let us bear this comprehensive meaning of ‘daaridrya’ in mind as we approach Shiva.

SHREE DAARIDRYA DAHANA STOTRAM by

SHREE DAARIDRYA DAHANA STOTRAM - 1

विश्वेश्वराय विषकण्ठविभूषणाय
कर्णामृताय शशिशेखरधारणाय
कर्पूरकान्तिधवलाय जटाधराय
दारिद्र्यदुःखदहनाय नमः शिवाय।।१।।

Salutations to Shiva who burns away(dahanaaya) the sorrow (duhkka) which is the outcome of dire poverty(daaridrya). How is He?

He is the Lord(ishvaraaya) of the universe( vishva). His unique(vi) ornament
(bhooshsNaaya) is His neck(kaNTha) that has turned blue due to the poison(visha) of Haalaahala. His Names are nectarine (amritaaya) to the ears(karNa). He is wearing (dhaaraNaaya) the crescent moon(shashi) on His head(shekhara). He has the fair(dhavalaaya) complexion of camphor
(karpoora kaanti).. He wears (dharaaya)
matted locks(jaTaa).

SHREE DAARIDRYA DAHANA STOTRAM - 2

गौरीप्रियाय रजनीशकलाधराय
कालान्तकाय भुजगाधिपकङ्कणाय।
गङ्गाधराय गजराजविमर्दनाय
दारिद्र्यदुःखदहनाय नमः शिवाय।।२।।
He is the beloved of Gauri(Gauri priyaaya). He wears(dharaaya) the lord of night(rajaneesha), the moon, on His head. He puts an end(antakaaya) to Time.( He is Timeless).Another meaning is: He overcomes death(He saved MarkanDeya from the noose of Yama). The king of cobraas (bhujagaadhipa) is His wristlet(kankaNaaya). He wears Gangaa on His head(Gangaadharaaya). He quelled(vimardanaaya) the king of elephants (gajaraaja)(the demon called Gajaasura). Salutations to Shiva……

SHREE DAARIDRYA DAHANA STOTRAM 3

भक्तिप्रियाय भवरोगभयापहाय उग्रायदुर्गभवसागरतारणाय।
ज्योतिर्मयाय गुणनामसुपूजिताय दारिद्र्यदुःखदहनायनमः शिवाय।।
३।।

Devotion(bhakti) is dear(priya) to Shiva. He
dispels(apahaaya) the fear(bhaya) of the
malady(roga) of samsaara(bhava). When
occasion demands, He can be furious(ugraaya). He makes us sail across(taaraNaaya) the difficult(durga) ocean(saagara) of samsaara/transmigration(bhava). He is luminous
(jyotirmayaaya)(luminaries like sun, moon and fire are indebted to Him for their lustre).
He is worshipped(poojitaaya) well(su) by
invoking His excellences(guNa) and Names(naama). Salutations to Shiva….

SHREE DAARIDRYA DAHANA STOTRAM - 4

चर्माम्बराय शवभस्मविलेपनाय
भालेक्षणाय फणिकुण्डलमण्डिताय।
मंञ्जीरपादयुगलाय जटाधराय
दारिद्र्य दु:खदहनाय नम:शिवाय ।।४।।

He has animal hide(charma) as His garment
(ambaraaya). He has smeared(vilepanaaya)
the ash(bhasma) of the cremated corpses(shava) on His person. He has an eye
(eekshaNaaya) on His forehead(bhaala).
He is adorned(maNDitaaya) with serpents(phaNi) as His bracelets(kuNDala).
His two(yugalaaya) feet(paada) have anklets
(manjeera) (when poised for TaaNDava dance). He is wearing(dharaaya) matted
locks(jaTaa). Salutations to Shiva who burns away sorrow, which is the outcome of dire
poverty.

SHREE DAARIDRYA DAHANA STOTRAM - 5

पञ्चाननाय फणिराजविभूषणाय
हेमांशुकाय भुवनत्रयमण्डिताय।
आनन्दभूमिवरदाय नटेश्वराय
दारिद्र्यदुःखदहनाय नमः शिवाय।।५।।

Shiva has five(pancha) faces(aanana)(Sadyojaata, Vaamadeva,Aghora, Tatpurusha, Ishaana). His unique(vi) ornament (bhooshaNa) is the king of serpents (phaNiraaja). He has snow(hema) as His garment(amshuka). Some translate this as garment of gold, but it looks out of place because Shiva is the paragon of vairaagya and wears animal hide as stated in verse no.4 above. Hema also means ‘hima'(snow).
(please see Apte’s dictionary). Being bare above waist, and, in meditation, He is snow-clad. His abode, as we know, is the snowcapped Kailaasa.

The three worlds(bhuvana traya) are like
ornaments (maNDitaaya) to Him. Situated as Vishvanaath in Kaashi(Aananda bhoomi), He showers blessings(varadaaya) on us. Kaashi
is known as Aananda-kaanana also.
He is Nataraaja(Nateshvaraaya).

SHREE DAARIDRYA DAHANA STOTRAM 6

भानुप्रियाय भवसागरतारणाय
कालान्तकाय कमलासनपूजिताय।
नेत्रत्रयाय शुभलक्षणलक्षिताय
दारिद्र्यदुःखदहनाय नमः शिवाय ।।६।।

Sun(bhaanu) is dear(priya) to Him. God is Light, Jyoti-swaroopa. Naturally, all who give
light – luminaries like sun, moon, fire, stars – are dear to Him. He is our rescuer(taaraNaaya) from the ocean(saagara) of the round of births and deaths(bhava). He transcends Time(kaalaantakaaya). He is worshipped(poojitaaya) by Brahmaa, seated in lotus(kamalaasana) sprung up from VishNu’s navel. He has three eyes(netra-trayaaya). He is endowed with all
auspicious(shubha) marks(lakshaNa lakshitaaya).

Salutations to Shiva who ………

SHREE DAARIDRYA DAHANA STOTRAM - 7

रामप्रियाय रघुनाथवरप्रदाय
नादप्रियाय नरकार्णवतारणाय।
पुण्येषु पुण्यभरिताय सुरार्चिताय
दारिद्र्यदुःखदहनाय नमः शिवाय।।७।।j

Shiva is dear to Raama and vice versa.Shiva is said to be fond of the Name of Raama.Likewise Raama is said to have worshipped Shiva by installing a Shivalinga
at the spot known today as Raameshvaram. He invoked the blessings of Shiva for victory against RaavaNa and Shiva graciously bestowed the boon(vara-pradaaya) on Raama(Raghunaatha). He is fond (priyaaya) of the sound(naada) of music..RaavaNa knew this and tried to please Shiva by the musical chants of Saamaveda. Shri Raama rescues(taaraNaaya) His devotees from the throes of hell(naraka).(literally, the ocean – arNava- of naraka). He enriches wirh more puNya(holy merit)(puNyabharitaaya) those devotees who are already meritorious (puNyeshu). .If we are inclined spiritually, it is on account of good deeds done in the past lives, says Tukaaraam(बहुत सुकृताची जोडी । म्हणूनी विठ्ठलीं आवडी ।)That’s why the devotees are refered to as ‘with puNya’ (puNyeshu) in
the above verse.

Salutations to Shiva who …………

SHREE DAARIDRYA DAHANA STOTRAM - 8

मुक्तेश्वराय फलदाय गणेश्वराय
गीतप्रियाय वृषभेश्वरवाहनाय
मातङ्गचर्मवसनाय महेश्वराय
दारिद्र्यदुःखदहनाय नमः शिवाय ।।८।।

Shiva, unlike us, is always free(mukta) from
afflictions that are a bane of bound souls.
Ishvara, says Patanjali in his Yoga-sootra, is
untouched by ignorance and the products of
ignorance, not subject to karmaas or
samskaaraas or the results of action –
क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः। (1-24)
(Trs.by Swami Prabhavananda & Christopher
Isherwood).

He is the bestower of fruits of action(phaladaaya). He is the Lord of GaNaas (gaNeshvaraaya) –
(groups of His attendants like Pramatha,
Bhairava etc). He is fond of song(geetapriyaaya). (RaavaNa could please
Him by singing). He has a strong, sturdy bull, Nandi, as His vehicle(vrishabheshvara vaahanaaya).His clothing(vasanaaya) is the
hide(charma) of the elephant(maatanga)
He is the Supreme Lord(Maheshvaraaya).
Salutations to Shiva who………..

SHREE DAARIDRYA DAHANA STOTRAM 9

PHALASHRUTI
वसिष्ठेन कृतं स्तोत्रं सर्वरोगनिवारणम्।
त्रिसन्ध्यं यः पठेन्नित्यं स हि सर्वमवाप्नुयात्।।९।।

Whosoever recites (paThet) thrice daily
(trisandhyam) this hymn(stotram) composed
by VasishTha and which is a panacea to all
our ills(sarvaroga nivaaraNam) will obtain everything(sarvam avaapnuyaat). He will have all his wishes fulfilled.

(CONCLUDED)

SHREE DURGAA AAPADUDDHAARAASHTAKAM

This hymn is from Umaa-Maheshvara Samvaada in Siddheshvara Tantra. It is a fervent prayer to Mother Durgaa for Her
protection at all times. The word ‘namaste’
recurs again and again. However, I will
translate it only once.

SHREE DURGAA AAPADUDDHAARAASHTAKAM

audio by Poojya Gurudev Shrimat Sadyojat Shankarashram Swamiji.

SHREE DURGAA AAPADUDDHAARAASHTAKAM 1

नमस्ते शरण्ये शिवे सानुकम्पे
नमस्ते जगद् व्यापिके विश्वरूपे।
नमस्ते जगद्वन्द्य पादारविन्दे
नमस्ते जगत्तारिणि त्राहि दुर्गे।।१।।

O Durge! Salutations to You. You are most
worthy of surrender(sharaNye). You are ever
serene and auspicious(shive)(also the word means spouse of Shiva). You are endowed with compassion(saanukampe). You pervade the universe(jagadvyaapike). World is Your form(vishvaroope). Your Lotus Feet (paada aravinde) are adorable(vandya) to the whole world(jagat). You are the protectress(taariNi)
of the world(jagat).Pray come to our rescue(traahi),O Durge!

SHREE DURGAA AAPADUDDHAARAASHTAKAM 2

नमस्ते जगच्चिन्त्यमान स्वरूपे
नमस्ते महायोगिविज्ञानरूपे।
नमस्ते नमस्ते सदानन्दरूपे
नमस्ते जगत्तारिणि त्राहि दुर्गे।।२।।

O Durge! Salutations. Your true Nature(swaroopa) is the subject of reflection
(chintyamaana) by the whole world(jagat).
You are of the nature(roope) of Realisation
(vijnaana) by great Yogis(mahaayogi). All
mystical Anubhava/Anubhooti is a gift of Your grace. Your nature(roope) is perpetual(sadaa) bliss(aananda). You are
the protectress(taariNi) of the world(jagat).
O Durge, pray come to our rescue(traahi).

SHREE DURGAA AAPADUDDHAARAASHTAKAM 3

अनाथस्य दीनस्य तृष्णातुरस्य
भयार्तस्य भीतस्य बध्दस्य जन्तो।
त्वमेका गतिर्देवि निस्तारकर्त्री
नमस्ते जगत्तारिणि त्राहि दुर्गे।।३।।

O Durge! Salutations. You alone(tvamekaa)
are the refuge(gati) and rescuer(nistaara-kartree) of living beings(jantoh) who are:
helpless(deenasya), afflicted(aaturasya)
by craving(trishNaa), afflicted by fear(bhayaartasya), fearful(bheetasya) and the bound(baddhasya). O Durge, pray protect
me(traahi).

SHREE DURGAA AAPADUDDHAARAASHTAKAM 4

अरण्ये रणे दारुणे शत्रु मध्ये
जले सङ्कटे राजगेहे प्रवासे।
त्वमेका गतिर्देवि निस्तारहेतुः
नमस्ते जगत्तारिणि त्राहि दुर्गे।।४।।

O Durge! Salutations to You. O Devi, You alone(tvamekaa) are the refuge(gati) and
You alone can enable us to tide over(nistaara hetu) crisis when we are in a jungle(araNye),
a battlefield(raNe), trapped by enemies(shatru madhye), a mishap in water such as drowning(jale sankate), in a palace
(raajagehe) and a journey(pravaase). You are
the protectress of the world(jagat taariNi).
O Durge, pray come to our rescue(traahi) .

SHREE DURGAA AAPADUDDHAARAASHTAKAM 5

अपारे महादुस्तरेऽत्यन्तघोरे
विपत्सागरे मज्जतां देहभाजाम्।
त्वमेका गतिर्देवि निस्तारनौका
नमस्ते जगत्तारिणि त्राहि दुर्गे।।५।।

To those embodied beings(dehabhaajaam), drowning(majjataam) in the ocean(saagare) of calamities(vipat), the ocean which is very fearsome(atyanta ghore), boundless(apaare) and very difficult to tide over(mahaadustare), You alone(tvamekaa) are the refuge(gati).
You alone, O Devi, are the boat to sail us across(nistaara noukaa). Salutations to You
(namaste), O Durge, Protectress of the world
(jagat taariNi). Pray come to our rescue(traahi).

SHREE DURGAA AAPADUDDHAARAASHTAKAM 6

नमश्चण्डिके चण्डदोर्दण्ड लीला
समुत्खण्डिता खण्डलाशेषशत्रोः।
त्वमेका गतिर्विघ्न सन्दोह हर्त्री
नमस्ते जगत्तारिणि त्राहि दुर्गे।।६।।

O ChaNDike(slayer of ChaNDa and MuNDa),You foiled(samutkhaNDitaa) completely(ashesha) the wanton display of might(literally, play (leelaa)
of shoulders(dordaNDa) of the demon ChaNDa, the enemy(shatru) of Indra(aakhaNDala)(ChaNDa and MuNDa were harassing the gods). You alone(ekaa eva) are our refuge(gati). You ward off(hartree) hordes (sandoha) of impediments(vighna). You are the protectress (taariNee) of the world(jagat). Salutations to You(namaste), O Durge, pray come to our rescue(traahi).

SHREE DURGAA AAPADUDDHAARAASHTAKAM 7

त्वमेका सदाराधिता सत्यवादिन् —
अनेकाखिला क्रोधना क्रोधनिष्ठा।
इडापिङ्गला त्वं सुषुम्ना च नाडी
नमस्ते जगत्तारिणि त्राहि दुर्गे।।७।।

You alone(tvamekaa) are adored(aaraadhitaa)) by the good and the
righteous(sat). You are true to Your promise(satyavaadini) (to come running to rescue us while in distress). Though You are One, You can assume myriad(anekaa) forms and pervade this entire(akhila) world. By nature You are never angry(akrodhanaa), but, can be angry(krodha nishThaa) if occasion demands(in Her encounters with demons). You(tvam) are the nerves IDaa, Pingalaa and Sushumnaa in us (Devi is shakti and She awakens the sleeping KuNDalini in us).O Protectress of the world(jagat taariNi) O Durge, pray come to our rescue(traahi).

SHREE DURGAA AAPADUDDHAARAASHTAKAM 8

नमो देवि दुर्गे शिवे भीमनादे
सदा सर्वसिद्धि प्रदात्रीस्वरूपे।
विभूतिः सतां कालरात्रिस्वरूपे
नमस्ते जगत्तारिणि त्राहि दुर्गे।।८।।

Salutations to You, O Devi Durge. You are the spouse of Shiva(Shive)(and serene and auspicious too). You roar ferociously
(bheema naade) while battling the demons.
You are always(sadaa) of the nature(svaroope) of a bestower of all kinds of accomplishments(sarva siddhi pradaatree). You reveal Yourself as the special manifestations( vibhooti) in the
good and the righteous(sataam)(as extraordinary talents)(Ref.Vibhooti Yoga in Gitaa). You are the Dark Night of Dissolution
(kaalaraatri). Salutations to You(namaste),
O Protectress of fhe world(jagat taariNi).
O Devi, pray come to our rescue(traahi)

SHREE DURGAA AAPADUDDHAARAASHTAKAM

विधिमुख विबुधानां सिध्दविद्याधराणां
मुनिमनुजपशूनां वासनात्रासितानाम्।
नरकगतियुतानां मोक्षमार्गस्थितानां
शरणमसि त्वमेका देवि दुर्गे प्रसीद।।

O Devi, You alone(tvamekaa) are the refuge(sharaNam) to gods(vibudhaanaam) led by Brahmaa(Vidhimukha), demigods like
Siddhaas and Vidyaadharaas, sages(muni),mankind(manuja) and the
animals(pashoonaam). You alone are the refuge to all afflicted (traasitaanaam) by myriad cravings(vaasanaa), those who are doomed to go to hell(naraka gatiyutaanaam) as well as those who are treading on the path to Moksha (moksha-maarga-sthitaanaam).
O Devi Durge, be propitious(praseeda) unto
us!

SHREE UMA MAHESHVARA STOTRAM

This is a beautiful hymn by Aachaarya Shankara in adoration of the eternal couple:
Umaa and Maheshvara. God and His shakti
are inseparable like word and its meaning
(vaagarthaaviva sampraktou as said by
Kaalidaasa and as we find it in the opening line of our Shree Bhavaanishankara Suprabhaatam). This togetherness has been
poetically highlighted by venerable Aachaarya in this stotra by invoking both
of them together.

SHREE UMA MAHESHVARA STOTRAM-1

नमः शिवाभ्मां नवयौवनाभ्यां
परस्पराश्लिष्टवपुर्धराभ्याम्।
नगेन्द्रकन्यावृषकेतनाभ्यां
नमो नमः शङ्ररपार्वतीभ्याम्।।
।।१।।

Both Shiva and Shivaa(Umaa) are auspicious
(Shivaabhyaam). They are eternally young
(nava youvanaabhyaam). They are locked
physically(vapurdharaabhyaam) in mutual
(paraspara) embrace(aashlishTa). Umaa is the daughter(kanyaa) of Himaalayaa(nagendra, king of mountains, naga) and Shiva has the bull(vrisha) in His flag(ketana). Salutations again and again
(namo namah) to both Shankara and Paarvati.

SHREE UMA MAHESHVARA STOTRAM-2

नम शिवाभ्यां सरसोत्सवाभ्यां
नमस्कृताभीष्टवरप्रदाभ्याम्।
नारायणेनार्चितपादुकाभ्यां
नमो नमः शङ्करपार्वतीभ्याम्।।
।।२।।

Salutations to Shiva and Shivaa(spouse of Shiva). Devotion to them makes our life a
blissful(sarasa) festival(utsavaabhyaam). They bestow liberally(pradaabhyaam) the boons(vara) for things desired(abheeshTa)
to those who bow down (namaskrita). Their sandals(paadukaabhyaam) are adored ( archita) by NaaraayaNa(NaaraayaNena).
Salutations again and again(namo namah) to both Shankara and Paarvati.

SHREE UMA MAHESHVARA STOTRAM 3

नमः शिवाभ्यां वृषवाहनाभ्मां
विरञ्चि विष्ण्विन्द्रसुपूजिताभ्याम्।
विभूतिपाटीरविलेपनाभ्यां
नमो नमः शङ्करपार्वतीभ्याम्।।
।।३।।

Salutations to Shiva and Shivaa who have the bull(vrisha) as their vehicle (vaahanaabhyaam). They are adored very well(su poojitaabhyaam) by Brahmaa(Virinchi),.VishNu and Indra. They
apply (vilepanaabhyaam) the sacred ash(vibhooti)(Shankara) and sandal paste (paaTeera)(Paarvati). Salutations again and again(namo namah) to Shankara and Paarvati.

SHREE UMA MAHESHVARA STOTRAM-4

नमः शिवाभ्यां जगदीश्वराभ्यां
जगत्पतिभ्यां जयविग्रहाभ्याम्।
जम्भारिमुख्यैरभिवन्दिताभ्यां
नमो नमः शङ्करपार्वतीभ्याम्।।४।।

Salutations to Shiva and Shivaa, who are the
lords(Ishvaraabhyaam) of the world(jagat)
and also its masters(patibhyaam).
Devotion to them ensures us victory(jaya) in
the battle(vigrahaabhyaam). The battle need
not be outside only, it may be within us too.
They are saluted(abhivanditaabhyaam) by
Indra(Jambhaari, the foe of Jambhaasura)
and other principal(mukhyai) gods.
Salutations again and again to Shankara and Paarvati.

SHREE UMA MAHESHVARA STOTRAM-5

नमः शिवाभ्यामशुभापहाभ्याम्
अशेषलोकैकविशेषिताभ्याम्
अकुण्ठिताभ्यां स्मृतिसम्भृताभ्यां
नमो नमः शङ्करपार्वतीभ्याम्।।७।।

Salutations to both Shiva and Shivaa who ward off all that is malign and inauspicious
(ashubha apahaabhyaam).They are unique and incomparable in all the worlds(ashesha
lokaika visheshitaabhyaam). They have
unimpeded powers(akuNThitaabhyaam) to carry out their pancha kritya(five functions –
srishTi, sthiti, laya, nigraha and anugraha).
We, the devotees, should treasure them(their
guNa, karma, leelaa etc) in our memory
(smriti sambhritaabhyaam). Salutations again and again to Shankara and Paarvati

SHREE UMA MAHESHVARA STOTRAM 6

नमः शिवाभ्यां कलिनाशनाभ्यां कङ्कालकल्याणवपुर्धराभ्याम्।
कैलासशैलस्थितदेवताभ्यां
नमो नमः शङ्करपार्वतीभ्याम्।।
।।६।।

Salutations to both Shiva and Shivaa. They are the destroyers of the malefic effects of
Kaliyuga(kalinaashanaabhyaam).Shiva is wearing a garland of human skulls(kankaala)
while Shivaa is looking as benign and beautiful as ever( kalyaaNa vapurdharaabhyaam). They are both the
divinities resident in Mount Kailaasa(kailaasa shaila sthita devataabhyaam). Salutations again and again to Shankara and Paarvati.

SHREE UMA MAHESHVARA STOTRAM-7

नमः शिवाभ्यां जगदीश्वराभ्यां
जगत्पतिभ्यां जयविग्रहाभ्याम्।
जम्भारिमुख्यैरभिवन्दिताभ्यां
नमो नमः शङ्करपार्वतीभ्याम्।।४।।

SHREE UMA MAHESHVARA STOTRAM-8

नमः शिवाभ्यां विषमेक्षणाभ्यां बिल्वाच्छदामल्लिकदामभृद्भ्याम्।
शोभावती शान्तवतीश्वराभ्यां
नमो नमः शङ्करपार्वतीभ्याम्।।८।।

Salutations to both Shiva and Shivaa.
Both have an odd(vishama) number of eyes
(eekshaNaabhyaam). Shiva has three eyes
(Aum soma soorya agni lochanaaya namaha). Devi also has three eyes. We refer to Her as ‘trinayanaam’ in our Dhyaana-shloka in Devi-poojan. There is
another meaning to this adjective: vishamekshaNa. In times of dire distress
(vishama) we should look up(eekshaNa)
to them and we can be sure we will receive their benign glance(eekshaNa) of grace and
compassion.

Shiva wears bilva leaves(bilvaacchada)
while Paarvati wears(bhridbhyaam) jasmine
garland(mallikaa-daama) offered by us.

How should be our chitta-vratti, our state of mind always? It should full of peace (shaantivati) and It should also be attractive and beautiful (shobhaavati), not ugly and repulsive. In the 12th chapter of Geetaa, the Lord spells out certain noble qualities that endear a person to Him(verses 13 to 19) like goodwill towards all and malice towards none etc. These qualities of head and heart lend grace to our life. Above verse no.8 says that Shiva and Shivaa are custodians, lords, of these two accomplishments. If we make this eternal couple our object of devotion, well, they will ensure both shaanti and shobha in our life because they are their
lords (eeshvaraabhyaam).

……………(CONCLUDED)………………

SHREE RAAMAASHTAKAM

SHREE RAAMAASHTAKAM - 1

कृतान्तदेववन्दनं दिनेशवंशनन्दनम्।
सुशोभिभालचन्दनं नमामि राममीश्वरम्।।१।।

This is a composition by revered Swami Brahmanandji whose ShankaraashTakam has already appeared in my daily series. I also wrote about this Swamiji at that time.

The various epithets in the hymn serve to give us an outline of Shri Raamaa’s story.

I bow down(namaami) to Shri Raama,. the Lord(Ishwaram). How is He?

The god of death(kritaanta deva), Yama, bows down(vandanam) to Shri Raama. Yama is called Kritaanta. We are accountable to him at the end(anta) of our life for all our deeds(krita) .We are told in Vaalmiki
RaamaayaNa(Uttara KaaNDa, ch.103) that
Yama came down to Ayodhyaa to remind
Raama that it was time for Him to return to
Vaikuntha as His mission on earth has been accomplished. Yama offered Him salutations
at that time.

Shri Raama delighted(nandanam) the Soorya
Vamsha(dinesha vamsha) by His illustrious life. His forehead(bhaala) looks very(su) attractive (shobhi) with the application of chandana (sandalwood) paste.

SHREE RAAMAASHTAKAM - 2

मुनींद्रयज्ञकारकं शिलाविपत्तिहारकम्।
महाधनुर्विदारकं नमामि राममीश्वम्।।२।।

He enabled the great sages(muneendra) to
perform sacrifices(yajna kaarakam). He warded off(haarakam) the calamity(vipatti)
that had befallen Ahalya who turned into
rock(shilaa), cursed by her husband Gautama. He broke up(vidaarakam) the
great bow(mahaa dhanu) called Shivadhanu
and won the hand of Sitaa. To this Shri Raama, my salutations.

SHREE RAAMAASHTAKAM 3

स्वतातवाक्यकारिणं तपोवने विहारिणम्।
करेषु चापधारिणं नमामि राममीश्वरम्।।३।।

He carried out the bidding(vaakya kaariNam) of His father(sva taata) and courted vanavaasa. He strolled with joy(vihaariNam)
in the serene groves(tapovana) of the hermitages. He always held(dhaariNam) the
bow(chaapa) and the arrows in His hands(kareshu) to assure all of their safety and security(“Why fear when I am here”). To this Shri Raama, my salutations.

SHREE RAAMAASHTAKAM - 4

कुरङ्गमुक्तसायकं जटायुमोक्षदायकम्।
प्रविध्दकीशनायकं नमामि राममीश्वरम्।।४।।

He let out(mukta) an arrow(saayakam) at the deer(kuranga) which was the demon Maareecha in disguise. He bestowed(daayakam) moksha to JaTaayu,
the legendary bird-devotee of Shri Raama.
Vaali, the monkey-lord(keesha naayakam) was pierced(praviddha) by His arrow. Vaali had betrayed his brother Sugreeva and had even abducted his wife, Taaraa. To
this Shri Raama, my salutations.

SHREE RAAMAASHTAKAM - 5

प्लवङ्गसङ्गसम्मतिं निबध्दनिम्नगापतिम्।
दशास्यवंशसङ्क्षतिं नमामि राममीश्वरम्।।५।।

Shri Raama accorded His consent (sammatim) for associating with(sanga) the monkeys(plavanga) for accomplishing His mission to get back Sita.The monkey goes(gacchati) by leaps(plavan), hence the word ‘plavangama’ for it. He bound (nibaddha) the ocean(nimnagaa patim) by involving the monkey brigade in the task.( He built the bridge). River is called ‘nimnagaa’ since it always flows downward(nimna). Ocean is the ‘pati’ (lord) of the rivers. He sent to doom(sankshatim) the dynasty(vamsha) of the ten-faced
(dashaasya) RaavaNa.

To this Shri Raama, my salutations (namaami).

SHREE RAAMAASHTAKAM 6

विदीनदेवहर्षणं कपीप्सितार्थवर्षणम्।
स्वबन्धुशोककर्षणं नमामि राममीश्वरम्।।६।।

Shri Raama delighted(harshaNam) the gods(deva) who were feeling helpless(videena) since they were not
receiving oblations from the sages. The sages were, in turn, helpless because the
demons were harassing them and not letting them perform the Yajnaas. Shri Raama put an end to this menace.

Shri Raama showered(varshaNam) the
monkeys(kapi) with whatever they desired
(eepsitaartha). The monkeys had their own
problems like Vaali’s vicious dealings with
Sugreeva and the resultant lawlessness in
their camp. Raama came to their rescue.

Shr Raama drew away(karshaNam) the grief
(shoka) of His kith and kin(svabandhu). He pacified His grief-stricken mother and others
(even the sorrowing citizens of Ayodhyaa) by His gentle words and suave manners sothat they gave Him a sendoff to the woods
with their choicest best wishes and blessings. To this Shri Raama, my salutations.

SHREE RAAMAASHTAKAM - 7

गतारिराज्यरक्षणं प्रजाजनार्तिभक्षणम्।
कृतास्तमोहलक्षणं नमामि राममीश्वरम्।।७।।

He ushered Raama-raajya. He protected the kingdom(raajyarakshaNam) from where all
enemies(ari) had fled(gataa)(enemies both external and internal). He put an end to the distress (aarti) of His citizens(prajaa). He
‘ate'(bhakshaNam) the distress, says the verse. We identify ourselves wholeheartedly with what we eat. There is a spirit of identity.By using the word ‘ bhakshaNam’, it is conveyed that Shri Rama felt one with the
populace and identified Himself with their
problems. All delusion(moha) of any kind had vanished(krita asta) from Him and the
kingdom He ruled. There was no room for any tricks of deception and chicanery in His kingdom where only Truth held sway.

To this Shri Raama, my salutations.

SHREE RAAMAASHTAKAM - 8

हृताखिलाचलाभरं स्वधामनीतनागरम्।
जगत्तमोदिवाकरं नमामि राममीश्वरम्।।८।।

He relieved(hrita) the burden(bharam) (the burden of adharma) of the entire(akhila) earth(achalaa). He took(neeta) with Him
all the citizens(naagaram) of Ayodhyaa when He departed to His true Abode(sva dhaama), VaikuNTha. When Shri Raama was moving towards River Sharayu on His last journey
(He left His mortal coil in the river), even the
citizens followed Him, urging Him to take them along(ref.chapter 109 in Uttara KaaNDa
of RaamaayaNa). Of course, Shri Raama did not accede to their wishes, but, pacified them to go back home.

Shri Raama is like the sun(divaakaram) to the darkness(tamo) enveloping the world(jagat). To this Shri Raama, my salutations.

SHREE RAAMAASHTAKAM - 9

PHALASHRUTI
इदं समाहितात्मना नरो रघूत्तमाष्टकम् ।
पठन्निरन्तरं भयं भवोभ्दवं न विन्दते।।९।।

Whosoever(naro), self-controlled
(samaahitaatmanaa) recites(paThan)
this AshTakam of the best of Raghus
(Raama) always(nirantaram), will never
get(na vindate) fear(bhayam) that samsaara(bhava) gives rise to(udbhavam).

SHREE ARDHANAAREESHVARA STOTRAM

This is a beautiful composition of venerable Aachaarya Shankara in praise of the eternal couple: Shiva and Shivaa(Paarvati). Shiva and Shakti are inseparable like sun and sunlight, fire and its heat, flower and its
fragrance. This is the idea underlying the
Ardhanaareeshvara concept.

SHREE ARDHANAAREESHVARA STOTRAM 1

चाम्पेयगौरार्धशरीरकायै
कर्पूरगौरार्धशरीरकाय।
धम्मिल्लकायै च जटाधराय
नमः शिवायै च नमः शिवाय।।१।।

Half of the body(Paarvati) has the complexion of Champaa(chaampeya goura) flower(swarNa-gouri) and the other half is
fair like camphor(karpoora goura)(Shiva).
One has a flowery braid (dhammillakaayai) (Shivaa) and other has matted locks(jaTaa)(Shiva).Salutations to Shivaa, salutations to Shiva.

SHREE ARDHANAAREESHVARA STOTRAM 2

कस्तूरिका कुङ्कुमचर्चितायै
चितारजः पुञ्जविचर्चिताय
कृतस्मराय विकृतस्मराय
नमः शिवायै च नमः शिवाय।।२।।

Paarvati has applied(charchitaayai) on Her the musk(kastoori) and kumkum while Shiva has a handful(punja) of the ash from funeral pyre(chitaa rajas) applied all over(vicharchitaaya)(,vi means vividha. The
ash has been applied by Him on different
parts of His person). Paarvati revived(krita) Kaama(smara) reduced to ash by Shiva(vikrita smara). The synonym of Kaama is smara. Desire, passion thrive on our
remembrance(smaraNa). The more we
remember a thing(vastu) or a person(vyakti),
the stronger grows our desire and attachment. Hence the word ‘smara’ for
kaama. The antidote to Kaama is Raama. The more we remember the latter, weaker becomes the former(जहां राम वहां काम नहीं).
Kaama(desire, lust, passion) should not come in the way of the onward spiritual march of the saadhaka. Kaamadeva dared to disturb the meditating Shiva and paid a heavy price for this indiscretion. Rati, wife of Kaamadeva began to weep and wail. Paarvati, the Mother that She is, was so moved by ‘Rati vilaapa’ (see Kumaara Sambhava of Kaalidaasa) that She revived Kaamadeva with just Her compassionate glance.Hence, She is ‘krita smara’ and Shiva is ‘akrita smara’.
Salutations to Shiva and Shivaa.

SHREE ARDHANAAREESHVARA STOTRAM 3

चलत्क्वणत्कङ्कणनूपुरायै
मिलत्फणाभासुरनूपुराय।
हेमाङ्गदायै भुजगाङ्गदाय
नमः शिवायै च नमः शिवाय।।३।।

Paarvati’s bangles(kankaNa) and anklets
(noopura) move(chalat) and give rise to a jingling sound(kvaNat) whereas Shiva has
serpents(milatphaNaa) coiled around His ankles as anklets (noopuraaya) and they look radiant (bhaasura).Paarvati has golden
bracelets(hemaangadaayai) while Shiva has
serpents(bhujaga) as His bracelets(angadaaya). Salutations to Shivaa and Shiva.

SHREE ARDHANAAREESHVARA STOTRAM 4

विलोलनीलोत्पललोचनायै
विकासिपङ्केरुहलोचनाय।
समेक्षणायै विषमेक्षणाय
नमः शिवायै च नमः शिवाय।।४।।

Paarvati’s tremulous eyes (vilola lochanaayai) are like the blue lotus(neela
utpala) whereas Shiva’s eyes(lochanaaya) are like the blooming lotus(vikaasi
pankeruha). Being the loving universal Mother, Paarvati looks(samekshaNaayai)
at one and all with ‘samadrishTi’ whereas
Shiva has unequal(vishama) drishTi (eekshaNaaya). He bestows His boons
in keeping with the ‘adhikaara'(eligibility) of each devotee. There is ‘taaratamya’ (degree)
and ‘vishamataa’ in His vision. Each one gets
from Him according to his measure of
maturity. The difference between Paarvati
and Shiva here is the difference between the
words: equal and equitable. Salutations to Shivaa and Shiva.

SHREE ARDHANAAREESHVARA STOTRAM 5

मन्दारमालाकलितालकायै
कपालमालाङ्कितकन्धराय।
दिव्याम्बरायै च दिगम्बराय
नमः शिवायै च नमः शिवाय।।५।।

Paarvati’s hairdo (kalitaalakaayai)
sports a garland of Mandaara flowers while Shiva has a garland of human skulls around
His neck(kandhara). Paarvati is wearing saris
of heavenky beauty(divyaambara) while Shiva has all the directions as His clothing.
(As I have said earlier in this series, neither
Shiva nor Dattaatreya are without any
clothing. Digambara is one who has cosmic
consciousness. His consciousness,unlike
ours, is inclusive of all directions. It is so
expansive.) Salutations to Shivaa and Shiva.

SHREE ARDHANAAREESHVARA STOTRAM 6

अम्भोधरश्यामलकुन्तलायै
तडित्प्रभाताम्रजटाधराय।
गिरीश्वरायै निखिलेश्वराय
नमः शिवायै च नमः शिवाय।।६।।

Paarvati’s hair(kuntalaayai) has the dark hue of a rainbearing cloud(ambodhara shyaamala). Shiva’s matted locks(jaTaa) have a coppery(taamra) hue and glisten like
the flash of a lightning(taDitprabhaa). Paarvati is the empress of the Mount Kailaasa(gireeshvaraayai) while Shiva is the
Lord of the entire(nikhila) universe.
Salutations to Shivaa and Shiva.

SHREE ARDHANAAREESHVARA STOTRAM 7

प्रपञ्चसृष्ट्युन्मुखलास्यकायै
समस्तसंहारकताण्डवाय।
जगज्जनन्यै जगदेकपित्रे
नमः शिवायै च नमः शिवाय।।७।।

When She is inclined towards creation of the universe(prapancha srishtyunmukha),
Paarvati is in a playful mood of dance
(laasyakaayai). When He is ready to bring
about dissolution(samasta samhaaraka) of
the entire(samasta) universe, Shiva is in the TaaNDava mood(taaNDavaaya).She is the
Mother of the Universe(jagajjananyai) while
He is the Father(jagadeka pitre).
Salutations to Shivaa and Shiva.

SHREE ARDHANAAREESHVARA STOTRAM 8

प्रदीप्तरत्नोज्ज्वलकुण्डलायै
,स्फुरन्महापन्नगभूषणाय।
शिवान्वितायै च शिवान्विताय
नमः शिवायै च नमः शिवाय।।८।।

Paarvati has ear-rings (kuNDalaayai) of
dazzling gems(pradeepta ratnojvala)
while Shiva’s ornament(bhooshaNaaya)
is the slithery King-serpent(sphuran mahaapannaga). True to Her name, Shivaa
is serene and auspicious(Shivaanvitaayai).
True to His name, Shiva, too, is serene and
auspicious(Shivaanvitaaya).
Salutations to Shivaa and Shiva.

VEDASAARA SHIVA STOTRAM

This is a beautiful stotra composed by the
venerable Aachaarya Shankara. It is dedicated to Lord Shiva and it is glorified as
‘Veda Saara'(essence of Vedaas). God is the essence of Vedaa. In the
Gita, Shri KrishNa says: by all the Vedaas I alone am to be known(XV-15). As we know, God is One, but His names and forms are many. Here, in this stotra, the Divine is hailed
as Shiva..Specific insignia like vibhooti, crescent moon, serpents, Ganges overhead etc are unique to Shiva. Rest of the epithets can as well apply to any other chosen deity (ishTa-deva).

This stotra is in Stutimanjari:

VEDASAARA SHIVA STOTRAM 1

पशूनां पतिं पापनाशं परेशं
गजेन्द्रस्य कृत्तिं वसानं वरेण्यम्।
जटाजूटमध्ये स्फुरद् गाङ्गवारिं
महादेवमेकं स्मरामि स्मरारिम्।।१।।

Shiva is the lord(patim) of all beings(pashoonaam) who are chained by a variety of shackles(paasha). Moha(undue
attachment) is a rope(moha paasha). Desire is another(aashaa paasha). We are all reeling
under Maayaa(maayaa paasha). Lust, anger, greed etc – the six inner adversaries – are also the ropes. God, here refered to as Shiva, is our Lord(pati) .If we are devoted to Him with true faith and sincerity, He will kindle in us Jnaana and enable us to throw away the ‘ropes’ that keep us enslaved.

He releases us from sins(paapa naasham).
This is to be understood in two ways: 1) He
will ensure that no sinful propensity will ever rear its head in us. He will do this by enriching us with SatvaguNa. 2) He will
fortify us with so much endurance (titikshaa) that we will be able to navigate
all the crises in life with His name on our lips, when the time comes to reap what we have sown.Law of Karma is inviolable and did not
spare even the incarnations. Anugraha by God and the Guru comes as a tremendous
infusion of spiritual stamina which leaves the onlookers breathless. We cope with
all the consequences of our ‘paapa’ with
enviable equanimity, cheerfully.

He is the Supreme(para) lord(eesham). There
are ever so many gods and goddesses, but, He is above all of them.

He wears(vasaanam) the hide(kritti) of the Elephant-demon(Gajendrasya) as His garment. Gajaasura in the guise of a mighty
elephant(gajendra) met his doom at the hands of Shiva. Gajaasura is the symbol of
inflated ego and arrogance described in Gita(Ch.XVI).

He alone is to be sought after (vareNyam,
varaNeeyam) by us. In realising Him consists the importance of living

VEDASAARA SHIVA STOTRAM 2

महेशं सुरेशं सुरारातिनाशं
विभुं विश्वनाथं विभूत्यङ्गभूषम्।
विरूपाक्षमिन्द्वर्कवह्नित्रिनेत्रं
सदानन्दमीडे प्रभुं पञ्चवक्त्रम्।।२।।

As the Lord(eesham), His glory and might is
vast(mahaan). He is the lord(eesham) of all
gods(sura). He is the slayer(naasham) of the
enemies(araati) of gods(sura) – demons.
He is all-pervading(vibhum). He is the lord(naatham) of the universe(vishva). His
adornment(bhoosham) on His person(anga) is the sacred ash(vibhooti). His eyes(aksham) are in odd(vishama roopam, viroopam) number- three eyes. His three(tri) eyes (netram) are the moon(indu), the sun(arka) and the fire(vahni). He is always
(sadaa) in bliss(aanandam). He has five(pancha) faces(vaktram)(His five faces are: Sadyojaata, Vaamadeva, Aghora, Tatpurusha and Ishaana). I praise and
adore(eeDe) Shiva who is as above.

VEDASAARA SHIVA STOTRAM 3

गिरीशं गणेशं गले नीलवर्णं
गवेंद्राधिरूढं गुणातीतरूपम्।
शिवं भास्वरं भस्मना भूषिताङ्गं
भवानीकलत्रं भजे पञ्चवक्त्रम्।।३।।
Shiva is the lord(eesha) of the mountain(giri, Kailaass). He is the lord(eesha) of many groups(gaNa) like Pramatha. The whole
universe is a hierarchy of gaNaas in an ascending order, starting from the cluster of five cosmic elements and culminating in the quartet(4) of antahkaraNa(mana, buddhi, ahamkaara, chitta) chatushTaya. He lords over them, so, He is GaNesha. His neck(gale) is blue(neelavarNam) on account of Haalaahala poison . He rides (adhirooDham) the bull, Nandi(gavendra). He transcends three guNaas(guNaateeta roopam). He is auspicious and serene (shivam). He is luminous(bhaasvaram). He is adorned all over(bhooshitaangam) with the sacred ash(bhasmanaa). He is the consort(kalatram) of Bhavaani. He has five (pancha) faces(vaktram). I adore and praise(eeDe) Shiva who is as above.

VEDASAARA SHIVA STOTRAM 4

शिवाकान्त शम्भो शशाङ्कार्धमौले
महेशान शूलिन् जटाजूटधारिन्।
त्वमेको जगद्व्यापको विश्वरूपः
प्रसीद प्रसीद प्रभो पूर्णरूप।।४।।

He is the consort(kaanta) of Paarvati (Shivaa). He brings about(bhaavayati) peace and wellbeing(sham) of all. On His head(moule) there is the crescent moon
(shashaanka ardha). He is the Almighty(mahaa) Lord(eeshaana). He wields
the trident(shoolin). He sports(dhaarin) the cluster(jooTa) of matted locks(jaTaa).

You alone(tvameko) are the pervader (vyaapako) of the universe(jagat).The universe(vishva) is Your form(roopah).. You are in Your fullness of excellences(poorNa roopah). O Lord(prabho), be gracious(praseeda), be gracious(praseeda).

VEDASAARA SHIVA STOTRAM 5

परात्मानमेकं जगद्वीजमाद्यं
निरीहं निराकारमोङ्कारवेद्यम्।
यतो जायते‌ पाल्यते येन विश्वं
तमीशं भजे लीयते यत्र विश्वम्।।५।।

He is Paramaatman(paraatmaanam), One without a second(ekam), the seed(beejam, cause) of the world(jagat), the beginning(aadyam), desireless(nireeham),
formless(niraakaaram), knowable through
Aum(omkaaravedyam). He, from whom this universe (vishvam) originates(yato jaayate), is looked after(paalyate) and finally dissolves(leeyate , yatra), Him(tam), the Lord(eesham), I serve and adore(bhaje)

VEDASAARA SHIVA STOTRAM 6

न भूमिर्न चापो न वह्नर्न वायुः
न चाकाशमास्ते न तन्द्रा न निद्रा।
न चोष्णं न शीतं न देशो न वेशो
न यस्यास्ति मूर्तिस्त्रिमूर्ति तमीडे।।६।।

He, Shiva, is (aaste) beyond the earth(bhoomi), water (aapah), air(vaayu) and the sky(aakaasham). He is beyond fatigue
(tandraa), sleep(nidraa), heat(ushNam), cold
(sheetam), space(desha) and clothing
(vesha). He has no form(yasya na asti moorti) and yet, by Maayaa, He appears as
the trinity(trimoortim). Him(tam), I adore(eeDe).

VEDASAARA SHIVA STOTRAM 7

अजं शाश्वतं कारणं कारणानां
शिवं केवलं भासकं भासकानाम् ।
तुरीयं तम:पारमाद्यन्तहीनं
प्रपद्ये परं पावनं ‌द्वैतहीनम् ।।७।।

He is unborn(ajam), eternal(shaashvatam), Cause(kaaraNam) of causes(kaaraNaanaam). He is peaceful and
auspicious(shivam), Alone(kevalam),
illumines(bhaasakam) the luminaries
(bhaasakaanaam)(like sun, moon and fire). He is the fourth dimension (tureeyam) beyond waking, dream and sleep. He is beyond(paaram) darkness(tamah), without
beginning and end(aadyanta heenam).
To Him the Supreme(param), ever pure(paavanam) and beyond duality(dvaita
heenam) I surrender(prapadye).

VEDASAARA SHIVA STOTRAM 8

नमस्ते नमस्ते विभो विश्वमूर्ते
नमस्ते नमस्ते चिदानन्दमूर्ते
नमस्ते नमस्ते तपोयोगगम्य
नमस्ते नमस्ते ‌श्रुतिज्ञानगम्य।।८।।

Salutations, salutations, O All-pervader
(vibho),whose visible form(moorte) is the
universe(vishwa). Salutations, salutations
O Embodiment of Consciousness and Bliss
(chidaananda moorte). Salutations,
salutations O Thou accessible through penance and Yoga(tapoyoga gamya). Salutations, salutations O Thou accessible
(gamya) through knowledge(jnaana) of the Vedaas(shruti).

VEDASAARA SHIVA STOTRAM 9

नमो शूलपाणे विभो विश्वनाथ
महादेव शम्भो महेश त्रिनेत्र।
शिवाकान्त शान्त‌ स्मरारे पुरारे
त्वदन्यो वरेण्यो न मान्यो न गण्यः।।९।।

O Wielder of trident(shoola) in hand(paaNe),
O God Supreme(Mahaadeva), You bring about (bhaavayasi) peace and wellbeing(sham). You are the Almighty(mahaa) Lord(eesha). You have three(tri) eyes(netra). You are the beloved consort(kaanta) of Paarvati(Shivaa). You
are Peaceful(shaanta). You are the enemy(अरे) of Cupid(smara). You are the
foe(अरे) of Tripuraasuraas(tripura). Other than You(tvadanyo) there is none(na) worthy of being sought after(vareNyo) or adorable
(maanyo) or worth reckoning(gaNyo).
Salutations (namo).

VEDASAARA SHIVA STOTRAM 10

शम्भो महेश करुणामय शूलपाणे
गौरीपते पशुपते पशुपाशनाशिन्।
काशीपते करुणया जगदेतदेक:
त्वं हंसि पासि विदधासि महेश्वरोऽसि।।१०।।

You bring about(bhaavayasi) peace and
wellbeing(sham). You are the Almighty(mahaa) lord(eesha). You are full
(maya) of compassion(karuNaa). You
wield the trident(shoola) in hand(paaNe).
You are the consort(pate) of Gauri. You are
the lord(pati) of all beings who are bound(pashu)(bond by paasha of moha, maayaa).You are the destroyer(naashin) of the ropes(paasha) that bind us, the bound
beings(pashu).You are the Lord(pati) of
Kaashi. With compassion(karuNayaa) You(tvam) alone(ekaha) create(vidadhaasi), look after (paasi) and destroy(hamsi) this (etat) world (jagat). You are(asi) .the Supreme (mahaan) Lord(eeshvarah)

VEDASAARA SHIVA STOTRAM 11

त्वत्तो जगभ्दवति देव भव स्मरारे
त्वय्येव तिष्ठति जगन्मृड विश्वनाथ ।
त्वय्येव गच्छति लयं जगदेतदीश
लिङ्गात्मके हर चराचर विश्वरूपिन्।।११।।

O God(deva), the universe(jagat) originates(bhavati) from You. You are called Bhava for this reason. You are the foe(अरे) of
Cupid(smara).The universe(jagat) abides(tishTati) in You only(tvayyeva)..
You delight(mriDa) us all, O Lord(naatha) of the universe(vishwa) O Lord(eesha), this
(etat) universe(jagat) dissolves(layam gacchati) in You only(tvayyeva), whose
visible symbol is the Linga(lingaatmake).
You remove(Hara) our sorrow. This entire
universe(vishva) consisting of moving(chara) and unmoving(achara) things is Your form
(roopin).

This verse reminds us of Taittiriya Upanishadic definition of Brahman(यतो वा इमानि भूतानि जायन्ते येन जातानि जीवन्ति यत्प्रयन्त्यभिसंविशन्ति तद् ब्रह्म (3-1).

Linga means a sign, an indicator, an emblem.
The Namaka of Rudraadhyaaya teaches us to look. upon every name and form in the
world as a tell-tale sign of His presence. That
is why the sage in Namaka of Rudraadhyaaya offers his salutations to everyone and everything without exception.

This Stotra is descriptive of Shiva’s form as we find it in the Puraanaas, but, its stress is
on the formless aspects of Brahman as we
find them in the Upanishads, which constitute the essence of the Vedaas. Verses nos.5,6,7,8 and 11 are important. Vedaas and the Upanishads elaborate the contents of these verses exhaustively. So, the title of the stotra as Vedasaara is not an empty boast, but, very true indeed.

(CONCLUDED)