adi sankaracharya's - aparokshanubhothi and anathma vigarhana prakaranam































Anathma Vigarhana Prakaranam

Anathma Sri Vigarhana Prakaranam
[Censure of the one who has not realized his self]
By Adi Shankaracharya


Labdha Vidhya rajamanya, Thatha kim,
Praptha sampath prabhavadayam Thatha kim,
Buktha Nari sundarangi, Thatha kim,
Yena swamathma naiva sakshathkrutho abhooth. 1

What if he has got education which is honored by kings?
What if he has got wealth and great honour?
What if he has enjoyed a woman with pretty form?
If he is not aware of the knowledge of his own self.

Keyuradhyair bhooshitho va, Thatha kim,
Kauseyadhyai aavrutho va, Thatha kim,
Thruptho mrushtanna dheena va, Thatha kim,
Yena swamathma naiva sakshathkrutho abhooth. 2

What if he wears ornaments like the golden bangles?
What if he has got dressed himself in silken cloths?
What if he was satisfied by well prepared feast?
If he is not aware of the knowledge of his own self.

Drushta nana charu desasthatha kim,
Pushtascheshta bandhu vargha sthatha kim,
Nashtam daridryadhi dukhaam sthatha kim,
Yena swamathma naiva sakshathkrutho abhooth. 3

What if he has visited several pretty countries?
What if he has many well nourished relatives?
What if he has lost the sorrow of poverty?
If he is not aware of the knowledge of his own self.

Snathastheertha jahnu jadhou sthatha kim,
Dhanam datham dravya ashtashta asankhyam sthatha kim,
Japtha manthraa koteeso vaasthatha kim,
Yena swamathma naiva sakshathkrutho abhooth. 4

What if he has taken bath in sacred waters like Ganga?
What if he has given gifts of 16 kinds several times?
What if he has chanted billions of times the sacred chants?
If he is not aware of the knowledge of his own self.

Gothram samyakh bhooshitham va sthatha kim,
Gathram basmaschaditham va strhatha kim,
Rudrakshadhi sadhatho va sthatha kim,
Yena swamathma naiva sakshathkrutho abhooth. 5

What if all his clan members are well ornamented?
What if his body has been fully applied with ash?
What if he wears sacred beads like Rudraksha?
If he is not aware of the knowledge of his own self.

Annair viprastharpitha va sthatha kim,
Yagnair deva sthoshitho va sthatha kim,
Keerthya vyaptha sarvalokaisthatha kim,
Yena swamathma naiva sakshathkrutho abhooth. 6

What if he has satisfied with food learned Brahmins?
What if he has made devas happy by Yagnas?
What if his fame has spread all over the world,
If he is not aware of the knowledge of his own self.

Kaya klishta schoupavasai sthatha kim,
Labdha puthra sweeyapathnyasthatha kim,
Pranayama sadhitho va sthatha kim,
Yena swamathma naiva sakshathkrutho abhooth. 7

What if he practiced starvation punishing his body?
What if he got a son through his own sweet wife?
What if he has mastered the technique of Pranayama?
If he is not aware of the knowledge of his own self.

Yudhe shathru nirjitho va Thatha kim,
Bhooyo mithrair pooritho va Thatha kim,
Yogi praptha sidhayo va Thatha kim,
Yena swamathma naiva sakshathkrutho abhooth. 8

What if he won over all his enemies in battle,
What if he has added his strength through new friends?
What if he has attained occult powers through Yoga?
If he is not aware of the knowledge of his own self.

Aabdhi padhbhyam lankitho va, Thatha kim,
Vayu kumbhe sthapitha va sthatha kim,
Meru pana vrudhatho va sthatha kim,
Yena swamathma naiva sakshathkrutho abhooth. 9

What if he has crossed the ocean by foot?
What if he has able to retain his breath?
What if he holds the Mount Meru in his hand?
If he is not aware of the knowledge of his own self.

Kshwela peetho dugdha vadha, Thatha kim,
Vahnirjagdho laja vadha, Thatha kim,
Prapthaschara pakshi vathkhe, Thatha kim,
Yena swamathma naiva sakshathkrutho abhooth. 10

What if he has drunk poison, just like milk?
What if he has eaten fire like popped rice?
What if he moves in the sky similar to a bird?
If he is not aware of the knowledge of his own self.

Badha samyak pavakaadhyasthatha, Thatha kim,
Sakshadhidha loha varyas, Thatha kim,
Labdho nikshepo anjanadhyous, Thatha kim,
Yena swamathma naiva sakshathkrutho abhooth. 11

What if he ties and keeps fire under control?
What if he is able to pierce hard metals?
What if he is able to locate treasures using collyrium?
If he is not aware of the knowledge of his own self.

Bhoopendrasthwam praptha murvya, Thatha kim,
Devendrathwam sambrutho vaa, Thatha kim,
Mundeendrathwam chopa labdham, Thatha kim,
Yena swamathma naiva sakshathkrutho abhooth. 12

What if he secures the kingship of the world?
What if he gets the lordship over all devas?
What if he becomes the chief among the sages?
If he is not aware of the knowledge of his own self.

Manthrai sarva sthambhitho va, Thatha kim,
Banair lakshya bedhitho va, Thatha kim,
Kala gnanam cha aapi labdham, Thatha kim,
Yena swamathma naiva sakshathkrutho abhooth. 13

What if he is able to control everything through chants?
What if he is able to hit accurately his aim?
What if he is able to know, past, present and future?
If he is not aware of the knowledge of his own self.

Kamathanga ganditho va, Thatha kim,
Kopavesa kunditho va, Thatha kim,
Lobha slesha varjitho va, Thatha kim,
Yena swamathma naiva sakshathkrutho abhooth. 14

What if he is able to cut passion and worries?
What if he is able to blunt his anger?
What if he is able to keep away the embrace of avarice?
If he is not aware of the knowledge of his own self.

Moha dwantha poshitho va, Thatha kim,
Jathou bhoomou nirmadho va, Thatha kim,
Mathsaryadhir meelitho va, Thatha kim,
Yena swamathma naiva sakshathkrutho abhooth. 15

What if he is able to crush the gloom of delusion?
What if he is able to be completely devoid of all his pride?
What if he is not affected by jealousy?
If he is not aware of the knowledge of his own self.

Dhathur loka sadhitho va, Thatha kim,
Vishnur loko veekshitho va, Thatha kim,
Shambhor loka sasitho va, Thatha kim,
Yena swamathma naiva sakshathkrutho abhooth. 16

What if he is acquired the world of Brahma?
What if he has seen the world of Vishnu?
What if he ruled over the world of Shiva?
If he is not aware of the knowledge of his own self.

Yasyedham hrudhaye samyaghanathma Sri vigarhanam,
SAdho dhethi swatha sakshathkarasya bhajanam. 17

Any one, whose heart always thinks,
About the realization of the self.
Is the only one fit for realization of the self,

Anye thu mayika jagath branthivya moha mohitha,
Na thesham jayathe kwapi swathma sakshath kruthir bhuvi. 18

For others are in a stupor of desire,
And do not realize this world,
And to them the thought of,
Self realization never occurs.






Aparakshanubhoothi

[Non Indirect Experience]
A Philosophic Treatise on Advaitha
By Adhishankara Bhagwat Pada



[This is one of the great works of philosophy written by Adhi Shankara This has 144 stanzas or slokas, Shankara emphasizes in this great work the fact, that till we realize the difference between Brahman / Athman / purusha and the things that we see in this world, we cannot attain realization. He logically establishes that the body that we see is an illusion and what is beyond all such bodies is Brahman, the absolute truth. He then examines the reason for this illusion and concludes that ignorance is the cause of such illusion. Then he tells us the 15 step stair case to attain this truth and the eight road blocks that will come in our way. This translation work is based on: 1. The English translation of this great work by Swami Vimukthananda which was published by the Advaitha Ashram, Calcutta. 2. A Tamil and English commentary available in the web site advaitavedanta.org/texts/aparokshanubhoothi.pdf and 3. A Tamil commentary and translation of this great work by Sri Navarathnamala M. K. Venkatraman and published by Giri Traders, Madras. As in my other translations my effort has been trying to understand the meaning of each stanza based on the several translations already available and put the meaning that I have understood, in my own words. Unlike translation of Sthothras, this was extremely difficult, as I am a novice in philosophic thought. ]

Every great work starts with a prayer to God. This book starts with a prayer to Hari.

Sri Harim paramananda mupadeshtameeswaram,
Vyapakam sarva lokaanam karanam tham namamyaham 1

I salute that Sri Hari*,
Who is the pure immortal bliss,
Who is the first teacher,
Who is God himself,
Who pervades everywhere,
And who is the cause of this world.
*Killer of illusion

Shankara then tells us the aim of this book. He could have used Prathyaksha Anubhuthi (Direct experience) but prefers to use Aparoksha Anubhuthi (Non indirect experience). He does this, because most of us prefer indirect experience and he wants us all to try to have the non indirect experience.

Aaparokshanu bhoothirvai prochyathe moksha sidhaye,
Sadbhireva prayathnena veekshaneeya muhur muhu. 2

The method of direct experience*,
Which leads to salvation,
Is expounded here, so that,
The good people with little effort,
Can meditate on this truth
Which is taught here for all times.
*Non indirect personal experience

Shankara indicates here the three paths of attaining this experience viz devotion, practice of our defined duties and renunciation.

Swa varnashrama dharmena, thapasa hari thoshanath,
Sadhanam prabhaveth pumsam vairagyadhi chathushtayam, 3

People practicing the prescribed Dharma of their class,
Can propitiate through meditation,that Lord Hari.
And also attain their desired aim of reaching.
The four aspects of renunciation, wisdom, loss of desires and salvation.

An effort is made to clearly define renunciation as against absence of desire.

Brahmadhi sthavarantheshu vairagyam vishayeshvanu,
Yadhaiva kakavishtayam vairagyam thadhi nirmalam. 4

Not having desire on things.
From to Brahma to immobile things is renunciation,
But Indifference similar to that towards crow shit.
To everything is rightly called the purest renunciation.

The sense of true spiritual discrimination is defined.

Nithyam athma swaroopam hi drusyam thad viparree thagam,
Yevam yo nischaya samyag viveko vasthuna sa vai. 5

Only nature of the soul is perennial,
All others are impermanent,
Arriving at such a conviction,
Is truly the capacity for discrimination.

The difference between two types of abandoning of desires (Sama and Dhama) is brought out

Sadaiva vasana thyaga samoyam ithi sabditha,
Nigraho bahya vrutheenam Dhama ithyabhidheeyathe. 6

Abandoning desires* for ever is called Shama,
Controlling external functions of all organs,
Is indicated by the word Dhama.
*desire to enjoy based on previous experience.

Renunciation of desires and endurance of sorrows is defined.

Vishanyebhya para vruthiparamoparatheerhi sa,
Sahanam sarva dukhanam thithiksha saa shubhaa mathaa. 7

Turning away from sensual needs is called Uparathi,
Endurance of all sorrow is called thithiksha.

Faith in teachers and mind concentrated search is defined.

Nigamacharya vakyeshu bhakthi sradhethi vishrutha,
Chithai kagryam sa lakshye samadhanamithismrutham. 8

Implicit faith in teachers and Vedas is Sradha,
And concentration only on Brahman is Samadhana

Burning desire to get rid of bonds of the world is the sign of a Mumukshu.

Samsara bandha nirmukthi kadham may syath kadha vidhe,
Ithi ya su druda budhir vakthavya saa mumukshutha. 9

Concentrated wish to know about when and how,
One gets rid of bonds of this world, Is Mumukshutha.

The above qualities (defined from 4 -9 ) are the qualities needed by a seeker of Brahman.

Uktha sadhana yukthena vichara purushena hi,
Karthavyo jnana sidhyardhamathmana shubhamam ichatha. 10

Only a person who has the above mentioned traits,
Should involve himself in such constant reflection,
So that he desires and attains his own good.

Nature of such reflection is further defined.

Nothu padyandhe vina jnanam vicharena anya sadhanai,
Yada padartha bhanam hi prakasena vina kkachid. 11

Knowledge is never attained without reflection,
Like an object is never seen without a bright light.

How to seek the Brahman/Athma?(Stanzas 12-16)

Koham kadhamidham, jatham ko vai katha asya vidhyathe,
Upadhaanm kimastheeha vichara soyameedrusa. 12

The enquiries that needs to be done are,
Who am I? how was the word created?
Who is its creator? and with what has it been made?

Naham bhootha gano deho naham chaksha ganasthadha,
Ethadwi lakshana kaschid vichara soyam eedrusa. 13

The hall mark of enquiries is thoughts like
I am not the body made out of the five elements,
Nor am I a mixture of the different senses.

Ajnana prabhavam sarva jnanena pravileeyathe,
Sankalpo vividha kartha vichara soyam eedrusa. 14

The real thought process within us should be,
I see differences between things because of ignorance,
All these differences would vanish when I get wisdom,
And the various thoughts in me are the reason for what I see.

Yethayor upadhanamekam sookshmam, sad avyayam,
Yadhaiva mudhataadheenam vichara soyam eedrusa. 15

The cause for this ignorance and the thought process,
Is subtle and one without second and unchanging existence,
Similar to the clay being the cause of inanimate things like a mud pot.
The various thoughts in me are the reason for what I see.

Aham yekapi sookshmascha jnatha sakshi sadavyaya,
Thadaham nathra sandeho vichara soyam eedreusa. 16

I am the only one, micro existence beyond all thoughts,
I am the knower, the witness, the truth, the indivisible,
And there is no doubt whatsoever that,
The various thoughts in me are the reason for what I see.

The next five stanzas are powerful arguments that there is a difference between the body and the Athma.

Aathma vinishkalo hyoko deho bahubhir avrutha,
Thayair ikyam prapasyanthi kim ajnana matha param. 17

Athma is one and does not have any parts,
And the body is divisible in to various organs,
What can be the worst act of ignorance,
Than thinking that these two are one.

Aathma niyaamanga schaandardeho bahyo niyamyaka,
Thyair ikyam prapasyanthi kim ajnana matha param. 18

Athma is the ruler and exists within,
The body is the ruled and is outside,
What can be the worst act of ignorance,
Than thinking that these two are one.

Athma jnanamaya punyo deho mamsa mayo asuchi,
Thyair ikyam prapasyanthi kim ajnana matha param. 19

Athma is the holy consciousness
And the body is made of flesh and impure,
What can be the worst act of ignorance,
Than thinking that these two are one.

Athma prakasaka swacho, dehas thamasa uchyathe,
Thyair ikyam prapasyanthi kim ajnana matha param. 20

Athma is pure and supreme,
Body is base and dark,
What can be the worst act of ignorance,
Than thinking that these two are one.

Athma nithyohi sadrupo, deho anithya hyasanmaya,
Thyair ikyam prapasyanthi kim ajnana matha param. 21

Athma is eternal and ever existent,
Body is transient and non existent,
What can be the worst act of ignorance,
Than thinking that these two are one.

Athma is not fire.

Athma na sthath prakasathvam, padarthaa yathrthavabhasanam,
Nagnayaadhee deepthi va dheepthir bhathayandhyam yatho nisi. 22

The light of Athma makes us see everything,
But light of Athma is not like that of fire,
For without fire in darkness we cannot see,
But Athma makes us see everything at all times.

Like a pot the body is transient.

Deho aham ithyayam moodo dhruthwa thishtathyaho jana,
Mamaya mithyapi jnathwa ghata dhrushtena sarvadha. 23

The foolish think that they are the body,
Though it is something belonging to them,
This sort of illusion is like a man,
Thinking that the pot always belongs to him.

The real knowledge and the real wisdom are defined in the next five stanzas.

Brahmaivaham sama santhi sachidananda lakshanam,
Naham deho hyasadroopo jnana mithyuchyuthe budhai. 24

The wise say that the true knowledge is that,
I am definitely not the body which is an illusion
But I am Brahman, I am peace, I am equanimity,
I am the existence, bliss and knowledge,

Nirvikaro nirakaro niravadhyo aham avyaya
Naham deho hyasadroopo jnana mithyuchyuthe budhai. 25

The wise say that the true knowledge is that,
I am definitely not the body which is an illusion
But I am without change, without any form,
Without any blemish and without any decay.

Niramayo nirabhaso nirvikalpo ahamathatha,
Naham deho hyasadroopo jnana mithyuchyuthe budhai. 26

The wise say that the true knowledge is that,
I am definitely not the body which is an illusion
But I am without disease, beyond all comprehension,
Beyond any change and I am all pervading.

Nirguno nishkriyo nithyo nithya muktho aham achyutha,
Naham deho hyasadroopo jnana mithyuchyuthe budhai. 27

The wise say that the true knowledge is that,
I am definitely not the body which is an illusion
But I am without properties and without any activity,
I am permanent, for ever free and imperishable.

Nirmalo nischalo anantha sudhohamajaro amara,
Naham deho hyasadroopo jnana mithyuchyuthe budhai. 28

The wise say that the true knowledge is that,
I am definitely not the body which is an illusion,
But I am without stains, without movement and limits,
I am pure, I never age and I never die.

The above argument does not mean that Brahman/Athma does not exist.

Swadehe shobhanam santham purushakhyam cha sam matham,
Kim moorkhe soonyamathmanam dehatheetham karoshi bho. 29

Oh ignorant one, do not conclude because of these that,
Athma does not exist, for it exists in your body,
As something different, blissful and perennial.,
And is agreed to be same as the Purusha by the wise.

Requests the novice seeker to reason and understand this Purusha, (Used alternatively for Athman/Brahman.)

Swathmanam srunu moorkha thwam sruthwa yukthya cha purusham,
Dehath atheetham sadakaram sudurdarsa bhava drusai. 30

Oh ignorant one, using the sruthis and your own reasoning,
Try to understand this Purusha, which is beyond the body,
And which is the very form of existence,
Though you would find it difficult to understand.

Again brings out the difference between the body and Purusha (Brahman/Athma)

Aham sabdhena vikhyata yeka yeva sthitha para,
Sthoola sthava anekatham prapth kadham syaddehaka puman. 31

This supreme Purusha, which is beyond the body,
Is well known as I, but it is only one,
But the body is in many forms,
And so how can I be the body.

Different reasoning to say Brahman (I) and Body are different.(Next nine Stanzas)

Aham drusthru thaya sidho deho drusyathaya sthitha,
Mamaya mithi nirdhesath kadham syadhesaka puman. 32

I is well known as, he who perceives,
And the body is something that is perceived,
And so how can both these be same,
Also the body is claimed as mine by the I,
And so how can it be the same as I.

Aham vikara heenasthu deho nithyam vikaravan,
Ithi prathiyathe sakshath kadha syadhesaka puman. 33

I am never subject to any change by any cause,
But the body is subject to change by age or sickness,
And when this is experienced by every one,
How can both these be same?

Yasmath param ithi sruthwa thaya purusha lakshanam,
Vineernitham vimoodena kadam syadheshaka puman. 34

Having learned about the real properties of Purusha,
From the very holy books of Vedas,
And having understood that there is nothing greater than it,
How can we conclude that both these are same.

Sarva purusha yevethi sookthe purusha samgnithe,
Apyuchyathe yatha sruthwa kadam syadheshaka puman. 35

In Purusha Sooktha it has been clearly told,
That everything that we see is Purusha,
And having read and understood it,
How can we conclude that both these are same?

Asanga purusha proktho brahadharanykepi cha,
Anantha mala samslishta, kadam syadheshaka puman. 36

It is also been told in Brihadaranyaka Upanishad,
That the Purusha is completely unattached,
And knowing that body is having innumerable impurities,
How can we conclude that both these are same?

Tharaiva cha samakhyatha swayam jyothirhi Purusha,
Jada para prakasyoyam kadam syadheshaka puman. 37

It is also told in the same place that,
Purusha is shining and self luminescent,
And knowing the body as inert and
Can be illuminated only from outside,
How can we conclude that both these are same?

Prokthopi karma kandena hyathma dehad dwilakshana,
Nithyascha thath phalam deha pathad anatharam. 38

Even that part of Veda emphasizing on rituals,
Tells us that Athma and the body are different,
And says that the results of rituals,
Exist along with the soul, even after the death of the body.

Lingam cha aneka samyuktham chalam drusyam vikari cha,
Avyapakama sadroopam thath kadham syath pumanayam. 39

The body is divided as the subtle and the gross,
And even this subtle body has many properties,
Is unstable, limited and non existent by nature,
And how can this body be that Purusha.

Conclusion based on argument in the last nine stanzas that there is a soul/Athma/Purusha/Brahman which exists separately from the body.

Yevam deha dwayad anya athma purusha easwara,
Sarvathma sarva roopascha sarvatheetha aham avyaya. 40

Thus, different from the type of bodies,
There exists the soul, which is Purusha,
The lord of everything and soul of everything,
And though present in everything,
Is different and transcends all of them.

Logic or Tharka Vada asserts that Prakrithi (prapancha/body ) has different existence from that of Athma/Brahman/Purusha. Since they are different and cannot become one, there is no salvation.

Ithyathma deha bhagena prapanchayaiva sathyatha,
Yadoktha tharka sasthrena Thatha kim purusharthatha. 41

Logic,asserts that the body and Purusha,
Are indeed very different,
And emphasizes in the reality of this world,
And that both of them act separately,
And if this so, how can there be salvation?

Ithyathma deha bhedena deha athmathwam nivaritham,
Idhaneem deha bedhasya hyasathwam sphutamuchyathe. 42

Thus thinking over the difference between body and Purusha,
It is concluded that there are indeed different,
But does the difference between them,
Indicate that the body is in truth without Purusha,

Argument to say that the body does not have a separate existence

Chaithanya asyaika roopathwad bhadho yuktho na karhichith,
Jeewathwam cha mrusha jneam rajjou sarpa graham yadha. 43

Consciousness being always the same.
Differentiation does not suit it,
And so like seeing a snake in a rope,
It is not proper to identify it as Purusha,

The body/world is only an illusion and is really the Brahman itself.

Rajjwa jnanath kshanenaiva yadwad drajjurhi sarpini,
Bhathi thadwachithi sakshad viswakarena kevala. 44

In some moments the rope appears as a snake,
Due to the ignorance of its real nature,
And without the rope changing its nature,
Similarly pure consciousness also appears,
To be the whole universe at such times.

Brahman/Purusha/athma is the cause for the body/world/Prapancha

Upadhanam prapanchasya brahmano anyathra vidhyathe,
Thasmath sarva prapanchoyam brahmai vasthi na chetharath. 45

There is no cause for this universe except Brahman,
(similar to the clay being the cause of a pot)*
So the entire Universe is Brahman and nothing else.
*interpolation by the author for clear understanding

The cause and effect theory of Brahman and the body is enunciated.

Vyapya vyapakatha mithya sarvamathmethi sasanath,
Ithi jnathe pare thathwe bedhasyavara kutha? 46

The Vedas declare that everything that we see is Athman,
And the difference between Athma which pervades,
And the universe in which it is said to be pervading,
In non existent and the difference is a result of an illusion.

Brihadaranyaka Upanishad says that there are no qualities/properties to Brahman.

Sruthya nivaritham noonam nanathwam swamukhena hi,
Kadham bhaso bhavedanya sthithe chadwaya karana. 47

The Vedas by itself has denied different forms of Brahman,
And once there is nothing else except the Brahman,
How can there be difference between Brahman and the world.

Brihadaranya Upanishad says that the individual travels from death to death.

Doshopi vihitha shruthya mruthyor mruthyum sa gachathi,
Iha pasyathi nanathwam mayaya vanchitho nara. 48

The Veda has found fault with those,
Who see manifoldness in Brahman,
And has clearly brought out that,
That these differences are seen,
By those men who are cheated by illusion.

Brahmana sarva bhoothani jayanthe paramathmana,
Thasmad yethani brahmaiva bhavathethya avatharayeth. 49

All beings are born from the great soul called Brahman,
And so they all should be considered as Brahman.

Bramaiva sarva namani roopani vividhani cha,
Karmanyapi samagrani vibharthathi sruthir jagai. 50

All those having differing names,
Or different shapes are only Brahman,
And the Vedas tell that it alone is the base,
Of all the actions that we see.



Suvarnath jaya manasya suvarnathwam cha saswatham,
Brahmano jayamanasya brahmathwam cha thadha bhaveth. 51

Like gold is the permanent thing, in things made of gold,
Because all things were born out of Brahman,
Brahman is the nature of everything.

When you see God is different from you, you fear him similar to a Lion fearing its shadow in the well.

Swalpa mapyanthram kruthwa jeewathma paramathmano,
Ya santhishtathi moodathma bhayam thasya abhibashitham. 52

It is said in the Vedas that the ignorant soul,
Who finds even slight differences,
Between Jiwathma and Paramathma,
Lands in a sense of fear
Jiwathma- Individual soul Paramathma- Brahman

Yathra jnanth bhaveth dwaitham itharasthara pasyathi,
Athmathvena yada sarvam netharasthathra chanvapi. 53

Due to ignorance when duality appears,
One sees the another, but when,
Everything is realized as Brahman,
One does not see another except himself.

Yasmin sarvani bhoothani hyathmathvena vijanatha,
Na vai thasya bhaven moho na cha sokadwitheeyatha. 54

In that state of oneness, everything is identified,
As Brahman and when this is done,
There is no desire, no sorrow and no duality.

Ayamathma hi brahmaiya sarvathmakathaya sthitha,
Ithi nirdharitham srutya brahadaranya samsthaya. 55

Brihadaranyaka Upanishad, which is a part of Vedas,
Declares that Brahman is the form of the Athma,
And it is indeed Athma itself.

When you are asleep, dreams are true and when you do not have enlightenment, the world appears to be true.

Anubhootho apyayam loko vyavahara kshomopi san,
Asadropo yadha swapna uthara kshana badhatha. 56

Though we seem to experience the world,
For all practical purposes of perception,
It is an illusion, like what we see in the dream,
Which becomes a lie as soon as we wake up.

Swapno jagarane aloka swapnepi jagaro na hi,
Dwayameva laye nasthi layopi hya ubhayorna cha. 57

The dream becomes unreal on wakening,
And wakening does not exist in a dream,
And both these states are absent in a deep sleep.

Thrayamvam bhaven mithya guna thraya vinirmitham,
Asya drushti gunatheetha nithyo hyeka schidathmaka. 58

These three states are due to the triad of Characters,
Which are Sathva, Rajas and Thamas,
But the witness behind them is beyond these three gunas,
It is eternal, is only one and is the consciousness.

Several examples are given to show that once we are spiritually awake, we do not see body as a separate entity.

Yadwan mrudhi ghata branthim sukthou va rajatha sthithim,
Thadwath brahmani jeewathwam veekshmano na pasyathi. 59

Like an intelligent one sees clay in a pot and sliver in the in a shell*,
When one realizes Brahman, he does not see a soul separately.
* Mother of pearl

Yadha mrudhi ghato nama kanake kundalibhidha,
Sukthou hi rajata kyathir jeeva sabdha sthadha pare. 60

Like one calls the clay as a pot,
The gold as the ear stud,
And the shell as silver,
We call the Brahman as the individual soul.

Yadyaiva vyomni neelathwam yadha neeram marusthale,
Purushathwam yadha sthanou, thdwad viswam chidathmani. 61

Like one sees blue colour in the sky,
Sees water in the distant mirage,
And sees in dark,a man in a pillar,
One imagines that he is seeing,
The unreal universe in the real Brahman.

Yadiva soonyai Vetalo, gandarwanam puram yadha,
Yadakaso dwichandrathwam, thdwath sathye jagath sthithi. 62

Like we see in an empty space, the so called Ghost,
Like we imagine a city of Gandharwas on the sky,
And like we imagine seeing two moons in the sky,
We seem to see the universe in the real Brahman.

Yadha Taranga kallolair jalameva sphurathyalam,
Pathra roopena thamram hi brahmandougai thadmatha. 63

Like the ripples and tides, that we see are only water,
And like the pitcher we see is really a piece of copper,
The universe that we see is really nothing but Brahman.

Ghatathmana yada prithwi, patathmana hi thanthawa,
Jagna namna chidabhathi jneyam thathad bhavatha. 64

Like we call a thing made of mud,as a pot,
And like we call a thing made of thread as a cloth,
If we see beyond these names that we attach,
We would really see only mud and the thread,
And similarly if we see beyond the name of universe,
We would really see as universe is really Brahman.

People do not really understand the meaning of the words they use.

Sarvopi vyavaharasthu brahmana kriyathe janai,
Ajnananna vijanathi mrudheva hi ghatadhikam. 65

In the normal practice people use word Brahman,
Without realizing what is the real meaning of the word,
Similar to the fact that they use a pot or a jar,
Without realizing that it is clay that they are using.

The cause effect relation ship between Brahman and the world.

Karya karanatha nithyamasthe ghata mrudhor yadha,
Thadaiva sruthi yukthabhayam prapancha brahmanoriha. 66

Like the, pot is the effect and the clay is the cause,
Is a perennial and ever lasting truth,
The Vedas say that Brahman is the cause,
And the universe that we see is the effect.

Grahyamane ghate yadwan mruthika abhathi vai bhalath,
Veekshamane prapanchepi brahmaivabhathi bhasuram. 67

Similar to earth coming to our mind,
When we think or see a pot,
The ever shining Brahman,
Should appear before us,
When we see the world.

The difference in view point of Ignorant and wise is brought out in the next 20 stanzas.

Sadaivathma vishuddhosthi hyashudho bhathi vai sada,
Yadaiva dwividha rajjur jnanino ajnanino anisam. 68

The Athma appears as pure to the wise,
And impure to those who are not,
Similar to the rope appearing,
In two different forms*,
To the wise and non wise.
*As rope or snake

Yadaiva mrunmaya kumbhathadwad deho abhi chinmaya,
Athma anathma vibhago ayam mudhaiva kriyathe budhai, 69

Like the Pot is all clay, the body is all consciousness,
The division of self and non self,
Is only created by the ignorant to no purpose.

Sarpathwena Yada Rajju rajathatwena sukthika,
Vinirnitha vimoodena dehatwena thadathmana. 70

Similar to the ignorant one,
Seeing a snake in the rope,
And silver in a shell,
The foolish one sees,
The Athma in the body.

Ghatathwena yadha pruthwi, patathwenaiva thanthawa,
Vinirnitha vimoodena dehatwena thadathmana. 71

Similar to the ignorant one,
Seeing a pot in clay,
And cloth in threads,
The foolish one sees,
The Athma in the body.

Kanakam kundalathwena tharangathwena vai jalam,
Vinirnitha vimoodena dehatwena thadathmana. 72

Similar to the ignorant one,
Seeing ear studs in gold,
And waves in water,
The foolish one sees,
The Athma in the body

Purushatwena vai sthanur jalathwena mareechika,
Vinirnitha vimoodena dehatwena thadathmana. 73

Similar to the ignorant one
Seeing a man in a tree,
And water in a mirage,
The foolish one sees,
The Athma in the body

Grahatwenaiva kashtani, gadgthwenaiva lohatha,
Vinirnitha vimoodena dehatwena thadathmana. 74

Similar to the ignorant one,
Seeing house in pieces of wood,
Seeing a sword in a piece of metal,
The foolish one sees,
The Athma in the body

Yadha vruksha vipryaso jalad bhavadhi kasyachith,
Thadvathmani dehathwam pasyathyajnanayogatha. 75

Due to sheer ignorance one sees,
The Athma as the body,
Similar to one seeing the reflection,
Of a tree in water and assuming it as the real tree.

Pothena gachatha pumsa sarva bhatheeva chanchalam,
Thadvathmani dehathwam pasyathyajnanayogatha. 76

Due to sheer ignorance one sees,
The Athma as the body,
Similar to one assuming everything,
On the shore as moving,
While he is travelling on a boat.

Peethathwam hi yadha shubre doshad bhavathi kasyachith,
Thadvathmani dehathwam pasyathyajnanayogatha. 77

Due to sheer ignorance one sees,
The Athma as the body,
Similar to white appearing as yellow,
To the one having an eye defect.*
* yellow jaundice.

Chakshubhyam brahma seelabhyam sarva bhathi bhramathmakam,
Thadvathmani dehathwam pasyathyajnanayogatha. 78

Due to sheer ignorance one sees,
The Athma as the body,
Similar to the one finding,
Everything as defective,
Due to the defect in his eye.

Aalatham bhramanenaiva varthulam bhathi sooryavath,
Thadvathmani dehathwam pasyathyajnanayogatha. 79

Due to sheer ignorance one sees,
The Athma as the body,
Similar to the one seeing,
A rotating fire brand and,
Assuming it as the Sun.

Mahathwe sarva vasthoonam anuthwam hyathi dhoorayath,
Thadvathmani dehathwam pasyathyajnanayogatha. 80

Due to sheer ignorance one sees,
The Athma as the body,
Similar to the one,
Seeing things from a very long distance,
And assuming that, they are small.

Sookshmathwe sarva bhavaanaam sthoolathwam chopanethratha,
Thadvathmani dehathwam pasyathyajnanayogatha. 81

Due to sheer ignorance one sees,
The Athma as the body,
Similar to the one,
Seeing things through magnifying glass,
And assuming that things are very big.

Kacha bhoomou jalathwam va jalabhoomou hi kachatha,
Thadvathmani dehathwam pasyathyajnanayogatha. 82

Due to sheer ignorance one sees,
The Athma as the body,
Similar to the one,
Assuming body of water as glass,
And glass as the body of water.

Yadwad agnou manithwam hi manou va vahnitha puman,
Thadvathmani dehathwam pasyathyajnanayogatha. 83

Due to sheer ignorance one sees,
The Athma as the body,
Similar to the one,
Assuming that a flame is a gem,
And a gem is a flame.

Abreshu sathsu dhavathsu somo dhavathi bhathi vai,
Thadvathmani dehathwam pasyathyajnanayogatha. 84

Due to sheer ignorance one sees,
The Athma as the body,
Similar to the one,
Assuming movement of the moon,
When really the clouds are that which are moving.

Yadaiva dig viparayaso mohad bhavadhi kasyachith,
Thadvathmani dehathwam pasyathyajnanayogatha. 85

Due to sheer ignorance one sees,
The Athma as the body,
Similar to the one,
Who looses his sense of direction,
Due to confusion in his mind.

Yada sasi jale bhathi chanchalathwena kasyachith,
Thadvathmani dehathwam pasyathyajnanayogatha. 86

Due to sheer ignorance one sees,
The Athma as the body,
Similar to the one,
Assuming the moon as unsteady,
Seeing its reflection in water.

Evam athmani na jnathe dehadhyaso hi jayathe,
Sa yevathma parijnath leeyathe cha parathmani. 87

Due to ignorance, athma has the delusion about the body,
But this vanishes once there is realization of the supreme Athma.

Sarvamathma thaya jnatham jagath sthavara jangamam,
Aabhavath sarva bhavanaam dehasya chathmatha kutha. 88

When one realizes that the movable, the immovable,
And the universe is all Athman and nothing else,
Everything except the Athman disappears from his thought,
And there is no room there to think that the body is Athman.

Fate is divided in to three parts Prarabdha (That which has to be undergone in this life), Sanchitha (That which comes from previous life) and Agami(a portion in this life which will be transferred to next life.)

Athmanam sathatham janan kalam na mahamathe,
Prarabhdham akhilam bunjaanodwegam karthumarhasi. 89

Oh greatly wise one, always try to understand the Athma,
While you are undergoing the results of Prarabdha*,
For it is not proper to feel distressed about it.
* Can be loosely translated as fate but
is really something we carry with us as
a result of our actions in various births.

Prarabdha is not carried from one birth to another, if Brahman is realized.

Uthpanne apyathma vignane prabhdham naiva munchadhi,
Ithi yath chruyathe sasthre than nirakriyathe adhunaa. 90

The theory that Prarabhdha does not vanish,
Even after the realization of the Athman,
Is being denied based on principles of sasthra.

Thathwa jnano udhayad oordhwa prarabdham na vidhyathe,
Dehadee nama sathyathwad yadha swapna prabodhatha. 91

With the realization of the Athman,
The thing called Prarabdha disappears,
Similar to things seen in a dream,
Disappearing as soon as one wakes up.

Karma janmanthara krutham prarabdham ithi keerthitham,
Thathu janmanthara bhavath pumso naivasthi karhichith. 92

The effect of action done in previous births,
Is being referred to as Prarabdha in this birth,
But for the realized one does not have any more births,
And so he cannot carry the effects with him any more.

Swapnadeho yadadhyastha asthadhywayam hi dehaka,
Adhyasthasya kutho janma janma bhave sthithi kutha. 93

Just as the body in the dream,
Is an imagination imposed up on us,
For the realized one, this body,
Is something which is imposed on him,
These beings so, how can Prarabdha,
Come along with birth,
When birth itself is being questioned.

Upadhanam is the causal fact and Brahman is Updhanam of this world. Ignorance prevents is from seeing this. Examples are given.

Upadhanam prapanchasya mruth bhandasya yeva kadhyathe,
Ajnanam chaiva vedanthai sthasmin nashte kwa viswatha. 94

The Vedanthas have told that,
Similar to clay being the cause of pot,
Ignorance is the cause of this world,
So if ignorance is really lost,
Where can be the world be?

Yadha rajjum parithyajya sarpa grunathi vai bhramath,
Thadwath sathyamavijnaya jagath pasyadhi moodathi. 95

Similar to the ignorant one,
Seeing snake instead of rope,
Due to utter confusion,
He only sees this world,
Without realizing the reality.

Rajju roope parignathe sarpa brhanthir na thishtathi,
Adhishtena thadha jnathe prapancha soonyatham gatha. 96

Once the real nature of rope is realized,
The snake will not be seen instead of it,
And similarly once the nature of Brahman,
Is known, this world cannot be seen.

The theory of fate (Prarabdha) is for the ignorant one.

Dehasyapi prapanchathwath prarabhdawa sthithi kutha,
Ajnani jana bodhartha prarabdham vakthi vai sthuthi. 97

The body being in this world,
Does not also exist and due to this,
Prarabdha also does not exist,
Though the Vedas speak of Prarabdha,
For the understanding of the ignorant.

The Mundaka Upanishad tells that:-

Ksheeyanthe thasya karmani thasmin drushte cha paravare,
Bahuthwam than nishedartha sruthya geetham cha yath sphutam. 98

All actions of man including Prarabdha,
Perishes when one is able to see,
Brahman which is in the higher and also lower*,
Thus tell the Vedas with clarity,
*Cause and effect

If fate does not get destroyed, ignorance gets never destroyed and spiritual realization never comes.


Uchyathe agnai balath chaithaththadaanatha thad vayagama,
Vedantha matha hanam cha yadho jnanam ithi sruthi. 99

If the ignorant adamantly refuse to know this,
Not only will they get involved in two absurdities*,
But also forsake the conclusions of Vedantha,
Which proceed from Veda, the true knowledge.
*negation of Brahman and its realization.

The fifteen steps of Yoga which are mentioned in the next slokas are same as the steps mentioned by Sage Patanjali in his Yogs Suthra. But they take an entirely different spiritual meaning. This yoga, following the new meaning, is termed as Raja Yoga and Pathanjali's steps lead to Hata Yoga.

Tri panchanga anyadho vakshye poorvokthasya hi labdhaye,
Thaischa sarve sada karya nidha dhyasana meva thu. 100



The fifteen steps for the attainment of knowledge,
Is being expounded from now on,
So that profound meditation can be practiced.

Nithyabhyasadruthe prapthirna bhaveth sachid athmana,
Thasamad brahma nidhidhyase jijnasu sreyase chiram. 101

Without daily and constant attempts*,
We would not understand Athma,
And so, he who is intent upon it,
Should deeply meditate on Brahman,
For attainment of desired goal.
*Of these fifteen steps.

The fifteen steps are given in the next two slokas.

Yamo hi niyamasthyago mounam desascha kalatha,
Aasanam moolabandascha deha samyam cha druk sthithi. 102

Prana samyamanam chaiva prathyaharscha dharana,
Athmadhyanam samadhischa prakthaa anyangani vai kramath. 103

The fifteen steps in their order are,
Control of senses, control of mind,
Renunciation, silence, space, time,
Posture, control of mooladhara*,
Equal posture of one's body,
Firmness and stability of vision,
Control of vital breath,
Withdrawal of the mind,
Concentration of thought,
Contemplation on the soul,
And the very deep meditation called Samadhi...
* The point controlling senses.

Yoga Suthra defines Yama as control of senses

Sarva brahmethi vijnana adhi indriya grama samyama,
Yamo ayamithi sapraktho abhyasaneeyo muhur muhu. 104

With the help of knowledge of the Brahman,
Restraining all senses completely,
Is termed as Yama,
And should be practiced again and again.

Yoga Suthra defines Niyama as the control of the mind.

Sajatheeya pravahascha vijatheeya thiraskrithi,
Niyamo hi paramanando niyamath kriyathe budhai. 105

Thinking continuously about Brahman,
And discarding any other thoughts,
Is termed as Niyama,
And would give immeasurable joy,
To the wise who practice it.

Yoga Suthra defines Thyaga as sacrifice.

Thyaga prapancha roopaya chid athmath avalokanath,
Thyago hi mahatham poojya, sadhyo mokshamayo yatha. 106

The abandoning of the universe we see,
After realizing it as the conscious Athman,
Is sacrifice and is honoured by great people,
And would lead one to salvation.

Yoga Suthra defines Mouna as deep silence.The next three slokas gives the revised definition.

Yasmad vacho nivarthanthe aprapya manasa saha,
Yan mounam yogibhir gamyam thad bhaveth sarvadha budha. 107

When mind realizes Brahman and,
Does not have words to describe it,
And this is the philosophical silence,
And is attainable by wise sages.

Vacho yasman nivarthanthe thaduktham kena sakyathe,
Prapancho yadi vakthavya, sopi shabdha vivarjitha. 108

Ithi vaa thad bhaveth mounam sadam sahaja samjnitham,
Gira mounam thu balanam prayuktham brahma vadhibhi. 109

How can we talk about that Brahman,
Seeing which the words rebound?
Even the world we see and feel,
Is due to sheer and total illusion,
And is really indescribable.

So silence is but the hall mark.
Of the wise who know everything,
And such wise and great people,
Ordain it to those novices,
Who try to learn about the Brahman.

Yoga Suthra defines Desa as the peaceful, calm place to do meditation.

Adhavanthe cha madhye cha jano yasmin na vidhyathe,
Yenedham sathatham vyaptham sa deso vijana smrutha. 110

That place which is full of solitude,
Is the place where universe does not,
Exist in the beginning, middle and end,
For there is Brahman which is spread everywhere.

Yoga Suthra defines Kala as the proper time to practice Yoga.

Kalanath sarva bhoothanaam brahmadheenam nimeshatha,
Kala sabdhena nirdhishto hyakanda anandhako advaya. 111

The Brahman which is one and does not have two,
Brings in to existence, in a twinkling of an eye,
All things including Brahman, and is known as time
Which determines and defines,
The boundaries of past, present and future.

Yoga Suthra defines Asana as the proper posture for doing Yoga.

Sukhenaiva bhavedhyasmin ajasram Brahma chinthanam,
Asanam thath vijaneeyath netharath sukhasanam. 112

That posture which facilitates the thought of Brahman,
Flowing within, without interruption is the good posture,
Not any other one which destroys one's happiness.

Yoga Suthra mentions Sidhasana(one of the Asanas) as the ultimate posture to mediate.

Sidham yath sarva bhoothadhi viswadishtanam avyayam,
Yasmin sidha samavishtasthadhwai sidhasanam vidhu. 113

That which is always ready and is the support.
Of the universe which never changes,
That from which everything known has originated,
And in which enlightened permanently reside,
Is known as the posture of eternal Brahman.

Yoga Suthra mentions Moola Bhanda as the control of the roots for passion which exist in the mooladhara.

Yan moolam sarva bhoothanam yan moolam chitha bandhanam,
Moola Bhandha sada sevyo yogyo asou raja yoginam. 114

Brahman is the root of all beings, which restrains the mind,
And this root which controls, should be always be adopted,
And is even fit for the experts of Raja Yoga*.
* King of Yoga

Yoga Suthra defines Deha samyam as the equipoise state of the body.

Anganam samatham vidhyath same brahmani leenatham,
No cheth naiva samanathwam rujuthwam sushkavath. 115

Keeping the body in an equal state,
Would mean merger with the stable Brahman,
For any other type of equal state,
Would be like a dried up tree.

Yoga Suthra defines Drik Sthihi as concentrating the eye sight on the tip of the nose. The next two slokas define the spiritual state of sight.

Drushtim jnanamayim kruthwa pasyed brahma mayam jagad,
Sa drushti parmodara na nasagravalokinee. 116

Mixing wisdom with sight and,
Seeing the whole world as Brahman,
Is the noblest vision possible,
And not directing it to the tip of the nose.

Drushtru darshana drushyanam viramo yathra va bhaved,
Drushti sthathraiva karthavyaana nasagravalokini. 117

That sight which is directed to that place,
Where there is no difference at all,
Between one who sees, the sight and what is being seen,
Is the noblest vision possible,
And not directing it to the tip of the nose.

Yoga Suthra defines Pranayama as a series of breathing exercises meant to control the mind. The next three slokas deal with this step.

Chiuthadhi sarva bhaveshu brahmathwe naiva bhavanath,
Nirodha sarva vrutheenam pranayama sa uchyathe. 118

Controlling the waves of thought in the mind,
And making them as Brahman and nothing else,
And not refraining from any action,
Is called Pranayama.(Control of the soul)

Yoga Suthra defines Pranayama as consisting of the three steps of Rechaka (inhalation), Pooraka(holding the breath) and Khumbaka (exhalation.)

Nishedhanam prapanchasya rechakakhya sameerana,
Brahmaivasmeethi ya vruthi poorako vayureeritha, 119

Ththasthad vruthi naischalyam kumbhaka prana samyama,
Ayam chapi prabudhaanaam ajnanam graana peedanam. 120

Rechaka is driving out thoughts and passions of the world,
And fixing the thought in our mind, I am Brahman is Pooraka.

Afterwards, keeping this state still and steadfast is Kumbhaka,
And this is the real Pranayama for the wise,
And not catching hold of the nose as done by the ignorant.

Yoga Suthra defines Prathyahara as the process of redirecting and concentrating the sense organs from their normal role in to the mind.

Vishayethwa athmatham drushtwa manasa schithi majjanam,
Prathyahara sa vigneya abhyasaneeyo mumukkshubhi. 121

Seeing Athma in all aspects of life,
And absorption of it in the supreme consciousness,
Is Prathyahara and should be practiced by the seekers of truth.

Yoga Suthra defines Dharana as complete understanding of a thing with concentrated mind..

Yathra yathra mano yathi brahmana sthathra darshanath,
Manaso dharanm chaiva dharana sa paraa mathaa. 122

Where ever the mind goes, it should see Brahman alone,
And keeping mind steadily in this frame,
Is known as the supreme Dharana.

Yoga Suthra defines Dhyama is unifying of the mind without ant other insertion, similar to the rain of oil

Brahmai va asmithi sad vruthya niralambathaya sthithi,
Dhyana shabdhena vikhyatha paramananda dhayinee. 123

Keeping ourselves independent of everything,
And concentrating on the thought,
That I am Brahman,
Is denoted by word Dhyana (meditation),
And gives rise to immeasurable joy.

Yoga Suthra defines Samadhi as the acme of meditation. In this state the thought processes vanish and we would become Athma personified. The next two slokas relate to this great state.

Nirvikarathaya vruthya brahma karathaya puna,
Vrutha vismaranam samyak samadhir jnana samjnaka. 124

Making thoughts disappear, by first making them stable,
And seeing only Brahman and nothing else,
Is the state of Samadhi and is also the real wisdom.

Imam chakruthri manandam thvath sadhu samabyaseth,
Vasyo yavath kshanath pumsa prayuktha sa bhaveth swayam. 125

By practicing this till it takes you to natural bliss,
And becoming fully under its control by further practice,
This state can be attained in an instant by just a wish.

The sidha Purusha or the king of Yogis is defined in the next sloka.

Thatha sadhana nirmuktha sidho bhavathi yogirat,
Thath swaroopam na chaithasya vishayo manaso girm. 126

The king of Yogis, who has attained perfection,
Gets free from the need of all practices,
And his form would then go beyond,
The thought and mind of everyone.

There are eight road blocks in attaining this great state of Samadhi. They are given in the next two slokas.

Samadhou kriyamano thu vignani ayanthi vai bhalath,
Anusandhana rahithyam aalasyam bhoga lalasam. 127

Layasthamscha vikshepo rasasvadascha soonyatha,
Yevam yad vigna bahulyam thyajyam brahavida sanai. 128

Strong roadblocks come naturally to put an end to Samadhi,
And they are, absence of constant attention, laziness,
Desire for sensual pleasures, sleep, dark dull periods,
Distraction of thoughts, enjoyment of pleasures,
Emptiness of thought and all these and others should,
Be kept away by, one desiring the knowledge of Brahman.

The complete man needs to fill his thought with Brahman.

Bhava vruthya hi bhavathwam, soonya vruthyahi soonyatha,
Brahma vruthya hi poornathwam, thadha poornathwam abhyaseth. 129

We become what is in our mind,
And an empty mind leads us to emptiness,
So the mind should be full of thought of Brahman,
And this leads one to perfection in what we practice.

Those who do not think of Brahman are as good as animals.

Ye hi vruthim jahathyenam brahmakhyam pavanim paraam,
Vrudhaiva they thu jeevanthi pasubhischa sama nara. 130

Those who give up this ennobling thought of Brahman,
Live in vain and are men who are same as beasts.

Those who think and search for Brahman are extremely noble.

Ye hi vruthim vijananthi jnathwapi vardhayanthi ye,
They vai sath purusha, dhanya vandhyasthe bhuvana thraye. 131

Those who at first have this ennobling thought of Brahman,
And grow with it are good people and,
Are fit to be worshipped by the three worlds.

Brahman should be directly experience and not quibbled about.

Yesham vruthi sama vrudha paripakwa cha saa puna,
They vai sad brahmatham praptha nethare shabdha vadhina. 132

Those in whom the consciousness of Brahman attains its maturity,
Easily attain the state of ever existent Brahman,
And not those who argue with words indicating Brahman.

Those who not realize Brahman but talk as if they are experts are detestable.

Kusala brahma varthayam vruthiheena suragina,
They apya jnana thya noonam punarayanthi yanthi cha. 133

Those who are experts in the discussions of Brahman,
With no realization and are interested in pleasures,
Are born to die again, due to their ignorance.

Those savants in search of Brahman will always think of Brahman.

Nimeshardha na thishtanthi vruthim brahma mayim vinaa,
Yada thishtanthi brahmadhya sanakadhya shukadhaya. 134

Those who seek Brahman, should not.
Be without thought of Brahman,
Even for a moment and would be like,
Sages like Brahma, Sanaka and Shukha.

If there is an effect, there should be a cause and not vice versa.

Karya karanatha aayatha karane nahi karyatha,
Karanathwam thatho gacheth karya bhava vicharatha. 135

If there is an effect there is a cause for it,
But if there is a cause, there need not be an effect,
And so logical thinking leads to the conclusion,
That if there is no effect, there is no cause either.

The only truth in the world is Brahman and nothing else.

Adha shudham bhaved vasthu yadvai vachamagocharam,
Drushtavyam muudh ghatenaiva drushtanthena puna puna. 136

Then the pure reality, which is beyond,
Speech alone remains, similar to the clay,
Being the cause for many things like pot,
And we can realize that Brahman,
Is beyond words and thought.

The seekers of Brahman become one with Brahman.

Anenaiva prakarena vruthir brahmathmika bhaveth,
Udhethi shuddha chithanam, vruthi jnanam ththa param. 137

Thinking like this, those pure in thought,
Would be aware of the state of Brahman,
And they would eventually,
Get merged in Brahman itself.

The negative argument to prove the existence of Brahman.

Karnam vyathi rekena puman aadhou vilokayeth,
Anvayena punasthadhi karyo nithyam prapasyathi. 138

By the negative logical thought,
First conclude that, if there is no effect called the world,
There is no cause called Brahman,
But the world is seen to exist,
And so by positive thought,
Brahman also should exist.

First see the effect, search for the cause and leave out the effect but do not conclude nothing exists.

Karye hi karanam payeth, pachath karya visarjayeth,
Karanathwam ththo gached avasishtam bhaveth muni. 139

One should first see, cause in the effect,
And then dismiss the effect all together,
And such a sage becomes that which is remaining.

Absolute concentrated meditation on anything makes us to become that thing.

Bhavitham theevra vegena yadvasthu nischayathmana,
Puman sthadvi bhaved seegram jneyam brhamara keeta vath. 140

Like a wasp,over time and with effort becomes a worm,
That man who steadfastly and with conviction,
Thinks about anything, Will become that thing itself.
See the visible, derive the invisible and realize Brahman.(next two slokas)

Adrusyam bhava roopancha sarvameva chidathmakam,
Savadhana thaya nithyam swathmanam bhavayed budha. 141

The wise one with great care should think.
Of the visible, invisible and everything else,
As his own self, which is the real Athman.

Drusyam hyadrusyatham brahmakarena chinthayeth,
Vidwan nithya sukhe thishted vidhya chidhra sapoornaya. 142

The wise one should think of the World that is visible,
As the principle of Brahman which is not visible,
Then his mind would be full of the everlasting joy,
And he would exist in the pleasurable state of joy.

Yebhir aangai samayuktho raja yoga udhahrutha,
Kinchid pakwa kashayaanaam hata yogena samyutha. 143

This knowledge with above aspects is Raja Yoga,
Is fit only for those the stable minded wise,
And should learn this mixed with hata yoga,
Which is for those who have not attained maturity.

The devotion to God and teacher is essential sine qua non.

Paripakwam mano yesham kevaloyam cha sidhidha,
Guru daiwatha bhakthanam sarvesham sulabho bhaved. 144

For those with a pure mind, only this method,
Would lead them to perfection and those,
Who are devoted to their teacher and the God,
This can be achieved without much effort.





( Aparoksanubhuti )

Adi Sankaracharya's
APAROKSHANUBHUTI

[SELF-REALISATION]
Translated by Swami Vimuktananda
Published by Advaita Ashram, Kolkatta


1. I bow down to Him – to Sri Hari (the destroyer of ignorance), the Supreme Bliss, the First Teacher, Ishwara, the All-pervading One and the Cause of all Lokas (the universe).
2. Herein is expounded (the means of attaining to) Aparokshanubhuti (Self-Realization) for the acquisition of final liberation. Only the pure in heart should constantly and with all effort meditate upon the truth herein taught.
3. The four preliminary qualifications (the means to the attainment of knowledge), such as Vairagya (dispassion) and the like, are acquired by men by propitiating Hari (the Lord), through austerities and the performance of duties pertaining to their social order and stage in life.
4. The indifference with which one treats the excreta of a crow – such an indifference to all objects of enjoyment from the realm of Brahma to this world (in view of their perishable nature), is verily called pure Vairagya.
5. Atman (the seer) in itself is alone permanent, the seen is opposed to it (ie., transient) – such a settled conviction is truly known as discrimination.
6. Abandonment of desires at all times is called Shama and restraint of the external functions of the organs is called Dama.
7. Turning away completely from all sense-objects is the height of Uparati, and patient endurance of all sorrow or pain is known as Titiksha which is conducive to happiness.
8. Implicit faith in the words of the Vedas and the teachers (who interpret them) is known as Shraddha, and concentration of the mind on the only object Sat (i.e., Brahman) is regarded as Samadhana.
9. When and how shall I, O Lord, be free from the bonds of this world (i.e., births and deaths) – such a burning desire is called Mumukshuta.
10. Only that person who is in possession of the said qualification (as means to Knowledge) should constantly reflect with a view to attaining Knowledge, desiring his own good.
11. Knowledge is not brought about by any other means than Vichara, just as an object is nowhere perceived (seen) without the help of light.
12. Who am I ? How is this (world) created ? Who is its creator ? Of what material is this (world) made ? This is the way of that Vichara (enquiry).
13. I am neither the body, a combination of the (five) elements (of matter), nor am I an aggregate of the senses; I am something different from these. This is the way of that Vichara.
14. Everything is produced by ignorance, and dissolves in the wake of Knowledge. The various thoughts (modifications of Antahkarana) must be the creator. Such is this Vichara.
15. The material (cause) of these two (i.e., ignorance and thought) is the One (without a second), subtle (not apprehended by the senses) and unchanging Sat (Existence), just as the earth is the material (cause) of the pot and the like. This is the way of that Vichara.
16. As I am also the One, the Subtle, the Knower, the Witness, the Ever-Existent, and the Unchanging, so there is no doubt that I am “That” (i.e., Brahman). Such is this enquiry.
17. Atman is verily one and without parts, whereas the body consists of many parts; and yet the people see (confound) these two as one ! What else can be called ignorance but this ?
18. Atman is the ruler of the body and is internal, the body is the ruled and is external; and yet, etc.,
19. Atman is all consciousness and holy, the body is all flesh and impure; and yet, etc.,
20. Atman is the (supreme) Illuminator and purity itself; the body is said to be of the nature of darkness; and yet, etc.,
21. Atman is eternal, since it is Existence itself; the body is transient, as it is non-existence in essence; and yet etc.,
22. The luminosity of Atman consists in the manifestation of all objects. Its luminosity is not like that of fire or any such thing, for (in spite of the presence of such lights) darkness prevails at night (at some place or other).
23. How strange is it that a person ignorantly rests contented with the idea that he is the body, while he knows it as something belonging to him (and therefore apart from him) even as a person who sees a pot (knows it as apart from him) !
24. I am verily Brahman, being equanimous, quiescent, and by nature absolute Existence, Knowledge, and Bliss. I am not the body which is non-existence itself. This is called true Knowledge by the wise.
25. I am without any change, without any form, free from all blemish and decay. I am not, etc.,
26. I am not subjected to any disease, I am beyond all comprehension, free from all alternatives and all-pervading. I am not, etc.,
27. I am without any attribute or activity, I am eternal, ever free, and imperishable. I am not, etc.,
28. I am free from all impurity, I am immovable, unlimited, holy, undecaying, and immortal. I am not, etc.,
29. O you ignorant one ! Why do you assert the blissful, ever-existent Atman, which resides in your own body and is (evidently) different from it, which is known as Purusha and is established (by the Shruti as identical with Brahman), to be absolutely non-existent ?
30. O you ignorant one ! Try to know, with the help of Shruti and reasoning, your own Self, Purusha, which is different from the body, (not a void but) the very form of existence, and very difficult for persons like you to realize.
31. The Supreme (Purusha) known as “I” (ego) is but one, whereas the gross bodies are many. So how can this body be Purusha ?
32. “I” (ego) is well established as the subject of perception whereas the body is the object. This is learnt from the fact that when we speak of the body we say, “This is mine.” So how can this body be Purusha ?
33. It is a fact of direct experience that the “I” (Atman) is without any change, whereas the body is always undergoing changes. So how can this body be Purusha ?
34. Wise men have ascertained the (real) nature of Purusha from that Shruti text, “(There is nothing) higher than He (Purusha),” etc. So how can this body be Purusha ?
35. Again the Shruti has declared in the Purusha Sukta that “All this is verily the Purusha”. So how can this body be Purusha ?
36. So also it is said in Brihadaranyaka that “The Purusha is completely unattached”. How can this body wherein inhere innumerable impurities be the Purusha ?
37. There again it is clearly stated that “the Purusha is self-illumined”. So how can the body which is inert (insentient) and illumined by an external agent be the Purusha ?
38. Moreover, the Karma-kanda also declares that the Atman is different from the body and permanent, as it endures even after the fall of the body and reaps the fruits of actions (done in this life).
39. Even the subtle body consists of many parts and is unstable. It is also an object of perception, is changeable, limited and non-existent by nature. So how can this be the Purusha?
40. The immutable Atman, the substratum of the ego, is thus different from these two bodies, and is the Purusha, the Ishwara (the Lord of all), the Self of all; It is present in every form and yet transcends them all.
41. Thus the enunciation of the difference between the Atman and the body has (indirectly) asserted, indeed, after the manner of the Tarkashastra, the reality of the phenomenal world. But what end of human life is served thereby ?
42. Thus the view that the body is the Atman has been denounced by the enunciation of the difference between the Atman and the body. Now is clearly stated the unreality of the difference between the two.
43. No division in Consciousness is admissible at any time as it is always one and the same. Even the individuality of the Jiva must be known as false, like the delusion of a snake in a rope.
44. As through the ignorance of the real nature of the rope the very rope appears in an instant as a snake, so also does pure Consciousness appear in the form of the phenomenal universe without undergoing any change.
45. There exists no other material cause of this phenomenal universe except Brahman. Hence this whole universe is but Brahman and nothing else.
46. From such declaration (of the Shruti) as “All this is Atman”, it follows that the idea of the pervaded and the pervading is illusory. This supreme truth being realized, where is the room for any distinction between the cause and the effect ?
47. Certainly the Shruti has directly denied manifoldness in Brahman. The non-dual cause being an established fact, how could the phenomenal universe be different from It ?
48. Moreover, the Shruti has condemned (the belief in variety) in the words, “The person who”, being deceived by Maya, “sees variety in this (Brahman), goes from death to death”.
49. Inasmuch as all beings are born of Brahman, the supreme Atman, they must be understood to be verily Brahman.
50. The Shruti has clearly declared that Brahman alone is the substratum of all varieties of names, forms and actions.
51. Just as a thing made of gold ever has the nature of gold, so also a being born of Brahman has always the nature of Brahman.
52. Fear is attributed to the ignorant one who rests after making even the slightest distinction between the Jivatman and the Paramatman.
53. When duality appears through ignorance, one sees another; but when everything becomes identified with the Atman, one does not perceive another even in the least.
54. In that state when one realizes all as identified with the Atman, there arises neither delusion nor sorrow, in consequence of the absence of duality.
55. The Shruti in the form of the Brihadaranyaka has declared that this Atman, which is the Self of all, is verily Brahman.
56. This world, though an object of our daily experience and serving all practical purposes, is, like the dream world, of the nature of non-existence, inasmuch as it is contradicted the next moment.
57. The dream (experience) is unreal in waking, whereas the waking (experience) is absent in dream. Both, however, are non-existent in deep sleep which, again, is not experienced in either.
58. Thus all the three states are unreal inasmuch as they are the creation of the three Gunas; but their witness (the reality behind them) is, beyond all Gunas, eternal, one, and is Consciousness itself.
59. Just as (after the illusion has gone) one is no more deluded to see a jar in earth or silver in the nacre, so does one no more see Jiva in Brahman when the latter is realized (as one’s own self).
60. Just as earth is described as a jar, gold as an ear-ring, and a nacre as silver, so is Brahman described as Jiva.
61. Just as blueness in the sky, water in the mirage, and a human figure in a post (are but illusory), so is the universe in Atman.
62. Just as the appearance of a ghost in an empty place, of a castle in the air, and of a second moon in the sky (is illusory), so is the appearance of the universe in Brahman.
63. Just as it is water that appears as ripples and waves, or again it is copper, that appears in the form of vessel so it is Atman that appears as the whole universe.
64. Just as it is earth that appears under the name of a jar, or it is threads that appear under the name of a cloth, so it is Atman that appears under the name of the universe. This Atman is to be known by negating the names.
65. People perform all their actions in and through Brahman, (but on account of ignorance they are not aware of that), just as through ignorance persons do not know that jars and other earthenwares are nothing but earth.
66. Just as there ever exist the relation of cause and effect between earth and a jar, so does the same relation exist between Brahman and the phenomenal world; this has been established here on the strength of scriptural texts and reasoning.
67. Just as (the consciousness of) earth forces itself upon our mind while thinking of a jar, so also does (the idea of) ever-shining Brahman flash on us while contemplating on the phenomenal world.
68. Atman, though ever pure (to a wise man), always appears to be impure (to an ignorant one), just as a rope always appears in two different ways to a knowing person and an ignorant one.
69. Just as a jar is all earth, so also is the body all consciousness. The division, therefore, into the Self and non-Self is made by the ignorant to no purpose.
70. Just as a rope is imagined to be a snake and a nacre to be a piece of silver, so is the Atman determined to be the body by an ignorant person.
71. Just as earth is thought of as a jar (made of it) and threads as a cloth, so is Atman, etc.,
72. Just as gold is thought of as an ear-ring and water as waves, so is the Atman, etc.,
73. Just as the stump of a tree is mistaken for a human figure and a mirage for water, so is the Atman, etc.,
74. Just as a mass of wood work is thought of as a house and iron as a sword, so is the Atman, etc.,
75. Just as one sees the illusion of a tree on account of water, so does a person on account of ignorance see Atman as the body.
76. Just as to a person going in a boat everything appears to be in motion, so does one, etc.,
77. Just as to a person suffering from a defect (jaundice) white things appear as yellow, so does one, etc.,
78. Just as to a person with defective eyes everything appears to be defective, so does one, etc.,
79. Just as a firebrand, through mere rotation, appears circular like the sun, so does one, etc.,
80. Just as all things that are really large appear to be very small owing to great distance, so does one, etc.,
81. Just as all objects that are very small appear to be large when viewed through lenses, so does one, etc.,
82. Just as a surface of glass is mistaken for water, or vice versa, so does one, etc.,
83. Just as a person imagines a jewel in fire or vice versa, so does one, etc.,
84. Just as when clouds move, the moon appears to be in motion, so does one, etc.,
85. Just as a person through confusion loses all distinction between the different points of the compass, so does one, etc.,
86. Just as the moon (when reflected) in water appears to one as unsteady, so does one, etc.,
87. Thus through ignorance arises in Atman the delusion of the body, which, again, through Self-realization, disappears in the supreme Atman.
88. When the whole universe, movable and immovable, is known to be Atman, and thus the existence of everything else is negated, where is then any room to say that the body is Atman?
89. O enlightened one, pass your time always contemplating on Atman while you are experiencing all the results of Prarabdha; for it ill becomes you to feel distressed.
90. The theory one hears of from the scripture, that Prarabdha does not lose its hold upon one even after the origination of the knowledge of Atman, is now being refuted.
91. After the origination of the knowledge of Reality, Prarabdha verily ceases to exist, inasmuch as the body and the like become non-existent; just as a dream does not exist on waking.
92. That Karma which is done in a previous life is known as Prarabdha (which produces the present life). But such Karma cannot take the place of Prarabdha (for a man of knowledge), as he has no other birth (being free from ego).
93. Just as the body in a dream is superimposed (and therefore illusory), so is also this body. How could there be any birth of the superimposed (body), and in the absence of birth (of the body) where is the room for that (i.e., Prarabdha) at all ?
94. The Vedanta texts declare ignorance to be verily the material (cause) of the phenomenal world just as earth is of a jar. That (ignorance) being destroyed, where can the universe subsist ?
95. Just as a person out of confusion perceives only the snake leaving aside the rope, so does an ignorant person see only the phenomenal world without knowing the reality.
96. The real nature of the rope being known, the appearance of the snake no longer persists; so the substratum being known, the phenomenal world disappears completely.
97. The body also being within the phenomenal world (and therefore unreal), how could Prarabdha exist ? It is, therefore, for the understanding of the ignorant alone that the Shruti speaks of Prarabdha.
98. “And all the actions of a man perish when he realizes that (Atman) which is both the higher and the lower”. Here the clear use of the plural by the Shruti is to negate Prarabdha as well.
99. If the ignorant still arbitrarily maintain this, they will not only involve themselves into two absurdities but will also run the risk of forgoing the Vedantic conclusion. So one should accept those Shrutis alone from which proceeds true knowledge.
100. Now, for the attainment of the aforesaid (knowledge), I shall expound the fifteen steps by the help of which one should practice profound meditation at all times.
101. The Atman that is absolute existence and knowledge cannot be realized without constant practice. So one seeking after knowledge should long meditate upon Brahman for the attainment of the desired goal.
102-103. The steps, in order, are described as follows: the control of the senses, the control of the mind, renunciation, silence, space, time, posture, the restraining root (Mulabandha), the equipoise of the body, the firmness of vision, the control of the vital forces, the withdrawal of the mind, concentration, self-contemplation and complete absorption.
104. The restraint of all the senses by means of such knowledge as “All this is Brahman” is rightly called Yama, which should be practiced again and again.
105. The continuous flow of only one kind of thought to the exclusion of all other thoughts, is called Niyama, which is verily the supreme bliss and is regularly practiced by the wise.
106. The abandonment of the illusory universe by realizing it as the all-conscious Atman is the real renunciation honored by the great, since it is of the nature of immediate liberation.
107. The wise should always be one with that silence wherefrom words together with the mind turn back without reaching it, but which is attainable by the Yogins.
108-109. Who can describe That (i.e., Brahman) whence words turn away ? (So silence is inevitable while describing Brahman). Or if the phenomenal world were to be described, even that is beyond words. This, to give an alternate definition, may also be termed silence known among the sages as congenital. The observance of silence by restraining speech, on the other hand, is ordained by the teachers of Brahman for the ignorant.
110. That solitude is known as space, wherein the universe does not exist in the beginning, end or middle, but whereby it is pervaded at all times.
111. The non-dual (Brahman) that is bliss indivisible is denoted by the word ‘time’, since it brings into existence, in the twinkling of an eye all beings from Brahman downwards.
112. One should known that as real posture in which the meditation on Brahman flows spontaneously and unceasingly, and not any other that destroys one’s happiness.
113. That which is well known as the origin of all beings and the support of the whole universe, which is immutable and in which the enlightened are completely merged … that alone is known as Siddhasana (eternal Brahman).
114. That (Brahman) which is the root of all existence and on which the restraint of the mind is based is called the restraining root (Mulabandha) which should always be adopted since it is fit for Raja-yogins.
115. Absorption in the uniform Brahman should be known as the equipoise of the limbs (Dehasamya). Otherwise mere straightening of the body like that of a dried-up tree is no equipoise.
116. Converting the ordinary vision into one of knowledge one should view the world as Brahman itself. That is the noblest vision, and not that which is directed to the tip of the nose.
117. Or, one should direct one’s vision to That alone where all distinction of the seer, sight, and the seen ceases and not to the tip of the nose.
118. The restraint of all modifications of the mind by regarding all mental states like the Chitta as Brahman alone, is called Pranayama.
119-120. The negation of the phenomenal world is known as Rechaka (breathing out), the thought, “I am verily Brahman”, is called Puraka (breathing in), and the steadiness of that thought thereafter is called Kumbhaka (restraining the breath). This is the real course of Pranayama for the enlightened, whereas the ignorant only torture the nose.
121. The absorption of the mind in the Supreme Consciousness by realizing Atman in all objects is known as Pratyahara (withdrawal of the mind) which should be practiced by the seekers after liberation.
122. The steadiness of the mind through realization of Brahman wherever the mind goes, is known as the supreme Dharana (concentration).
123. Remaining independent of everything as a result of the unassailable thought, “I am verily Brahman”, is well known by the word Dhyana (meditation), and is productive of supreme bliss.
124. The complete forgetfulness of all thought by first making it changeless and then identifying it with Brahman is called Samadhi known also as knowledge.
125. The aspirant should carefully practice this (meditation) that reveals his natural bliss until, being under his full control, it arises spontaneously, in an instant when called into action.
126. Then he, the best among Yogis having attained to perfection, becomes free from all practices. The real nature of such a man never becomes an object of the mind or speech.
127-128. While practicing Samadhi there appear unavoidably many obstacles, such as lack of inquiry, idleness, desire for sense-pleasure, sleep, dullness, distraction, tasting of joy, and the sense of blankness. One desiring the knowledge of Brahman should slowly get rid of such innumerable obstacles.
129. While thinking of an object the mind verily identifies itself with that, and while thinking of a void it really becomes blank, whereas by the thought of Brahman it attains to perfection. So one should constantly think of (Brahman to attain) perfection.
130. Those who give up this supremely purifying thought of Brahman, live in vain and are on the same level with beasts.
131. Blessed indeed are those virtuous persons who at first have this consciousness of Brahman and then develop it more and more. They are respected everywhere.
132. Only those in whom this consciousness (of Brahman) being ever present grows into maturity, attain to the state of ever-existent Brahman; and not others who merely deal with words.
133. Also those persons who are only clever in discussing about Brahman but have no realization, and are very much attached to worldly pleasures, are born and die again and again in consequence of their ignorance.
134. The aspirants after Brahman should not remain a single moment without the thought of Brahman, just like Brahma, Sanaka, Suka and others.
135. The nature of the cause inheres in the effect and not vice versa; so through reasoning it is found that in the absence of the effect, the cause, as such also disappears.
136. Then that pure reality (Brahman) which is beyond speech alone remains. This should be understood again and again verily through the illustration of earth and the pot.
137. In this way alone there arises in the pure-minded a state of awareness (of Brahman), which is afterwards merged into Brahman.
138. One should first look for the cause by the negative method and then find it by the positive method, as ever inherent in the effect.
139. One should verily see the cause in the effect, and then dismiss the effect altogether. What then remains, the sage himself becomes.
140. A person who meditates upon a thing with great assiduity and firm conviction, becomes that very thing. This may be understood from the illustration of the wasp and the worm.
141. The wise should always think with great care of the invisible, the visible, and everything else, as his own Self which is consciousness itself.
142. Having reduced the visible to the invisible, the wise should think of the universe as one with Brahman. Thus alone will he abide in eternal felicity with mind full of consciousness and bliss.
143. Thus has been described Raja-Yoga consisting of these steps (mentioned above). With this is to be combined Hatha-Yoga for (the benefit of) those whose worldly desires are partially attenuated.
144. For those whose mind is completely purified this (Raja-Yoga) alone is productive of perfection. Purity of the mind, again, is speedily accessible to those who are devoted to the teacher and the Deity.  )




( I humbly salute to Swamy ji and philosopher and spiritual scholars for the collection)





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Adi Sankaracharya's Soundaryalahari






























Soundarya Lahari

by Adi Sankaracharya

Introduction

Soundarya Lahari meaning waves of beauty consists of two parts viz. Ananda Lahari meaning waves of happiness (first 41 stanzas) and Soundarya Lahari (the next 59 stanzas). It is believed that Lord Ganesha himself has etched the Ananda Lahari on Mount Meru (Some people believe that Sage Pushpa Dhantha did the etching). It was read from there by Sage Goudapada who taught it to Adi Sankara. Adi Sankara himself added the rest of the 59 stanzas and completed it.

These 100 stanzas are supposed to be the foremost among Mantra literature. It is also believed that by Making suitable Yantras and reciting particular stanzas and worshipping the yantras almost anything can be obtained in the world .There are more thn 36 commentaries to Soundarya Lahari written in Sanskrit itself. Of them the most famous is that written by Lakshmi Dhara alias Lalla, His commentary is used to understand the meaning of the different verses. Though there are large number of translations and commentaries of Soundarya Lahari available this is perhaps the first time an attempt is made by a mere novice to translate them in to English verse. The aim is to bring to the notice of the devotes who know English better than other languages , the majesty of the medium of worship called Soundarya Lahari. A transliteration in roman script is also given. May all those who read this be drenched forever by this “Wave of happiness”

Part I - Ananda Lahari (The waves of happiness)*


1
Shivah shakthya yukto yadi bhavati shaktah prabhavitum
Na chedevam devo na khalu kusalah spanditumapi;
Atas tvam aradhyam Hari-Hara-Virinchadibhir api
Pranantum stotum vaa katham akrta-punyah prabhavati


Lord Shiva, only becomes able.
To do creation in this world along with Shakthi
Without her, Even an inch he cannot move,
And so how can, one who does not do good deeds,
Or one who does not sing your praise,
Become adequate to worship you
Oh , goddess mine, Who is worshipped by the trinity.

2
(Attracting all the world)&
Taniyamsam pamsum tava carana-pankeruha-bhavam
Virincih sanchinvan virachayati lokan avikalam;
Vahaty evam Shaurih katham api sahasrena shirasaam
Harah samksudy'ainam bhajati bhajati bhasito'ddhalama-vidhim.

Lord Brahma ,the creator of yore,
Selects a dust from your feet,
And creates he this world,
The great Adisesha* with his thousand heads,
Some how carries a dust of your feet,
With effort great,
And the great Lord Rudra,
Takes it and powders it nice,
And uses it as the holy ash.

3
(Attainment of all knowledge)
Avidyanam antas-timira-mihira-dweeppa-nagari
Jadanam chaitanya-stabaka-makaranda-sruti jhari
Daridranam cinta-mani-gunanika janma-jaladhau
Nimadhanam damshtra mura-ripu-varahasya bhavati.


The dust under your feet, Oh Goddess great,
Is like the city of the rising sun,
That removes all darkness , unfortunate,
From the mind of the poor ignorant one,
Is like the honey that flows ,
From the flower bunch of vital action,
To the slow witted one,
Is like the heap of wish giving gems,
To the poorest of men,
And is like the teeth of Lord Vishnu
In the form of Varaha,
Who brought to surface,
The mother earth,
To those drowned in this sea of birth.

4
(Removal of all fears, Curing of diseases)
Tvad anyah paanibhyam abhaya-varado daivataganah
Tvam eka n'aivasi prakatita-var'abhityabhinaya;
Bhayat tratum datum phalam api cha vancha samadhikam
Saranye lokanam tava hi charanaveva nipunav..


Oh, She who is refuge to all this world,
All gods except you mother,
Give refuge and grants wishes,
Only by their hand.
But only you mother
Never show the world in detail,
The boons and refuge that you can give,
For even your holy feet will suffice,
To remove fear for ever,
And grant boons much more than asked.

5
(Mutual attraction between male and female)
Haris tvam aradhya pranata-jana-saubhagya-jananim
Pura nari bhutva Pura-ripum api ksobham anayat;
Smaro'pi tvam natva rati-nayana-lehyena vapusha
Muninam apyantah prabhavati hi mohaya mahatam.


You who grant all the good things,
To those who bow at your feet,
Was worshipped by the Lord Vishnu,
Who took the pretty lovable feminine form,
And could move the mind of he who burnt the cities,
And make him fall in love with him.
And the God of love , Manmatha,
Took the form which is like nectar,
Drunk by the eyes by Rathi his wife,
After venerating you,
Was able to create passion ,
Even in the mind of Sages the great.

6
(Getting sons as progeny)
Dhanun paushpam maurvi madhu-kara-mayi pancha visikha
Vasantaha samanto Malaya-marud ayodhana-rathah;
Tatha'py ekah sarvam Himagiri-suthe kam api kripaam
Apangat te labdhva jagadidam Anango vijayate


Oh ,daughter of the mountain of ice,
With a bow made of flowers,
Bow string made of honey bees,
Five arrows made of only tender flowers,
With spring as his minister,
And riding on the chariot of breeze from Malaya mountains
The god of love who does not have a body,
Gets the sideways glance of your holy eyes,
And is able to win all the world alone.

7
(Seeing the Goddess in person, Winning over enemies)
Kvanat-kanchi-dama kari-kalabha-kumbha-stana-nata
Pariksheena madhye parinata-sarachandra-vadana;
Dhanur banan pasam srinim api dadhana karatalaii
Purastad astam noh Pura-mathitur aho-purushika.


With a golden belt,
Adorned by tiny tingling bells,
Slightly bent by breasts like the two frontal globes
Of an elephant fine,
With a thin pretty form,
And with a face like the autumn moon,
Holding in her hands,
A bow of sugar cane , arrows made of flowers,
And the noose and goad,
She who has the wonderful form,
Of the ego of the God who burnt the three cities,
Should please come and appear before us.

8
(Avoiding of birth and death)
Sudha-sindhor madhye sura-vitapi-vati parivrte
Mani-dweepe nipo'pavana-vathi chintamani-grhe;
Shivaakare manche Parama-Shiva-paryanka-nilayam
Bhajanti tvam dhanyah katichana chid-ananda-laharim.


In the middle of the sea of nectar,
In the isle of precious gems,
Which is surrounded by wish giving Kalpaga trees,
In the garden Kadamba trees,
In the house of the gem of thought,
On the all holy seat of the lap of the great God Shiva,
Sits she who is like a tide
In the sea of happiness of ultimate truth,
And is worshipped by only by few select holy men.

9
(For return of people who have gone on journey,
For getting eight types of wealth)
Mahim muladhare kamapi manipure huthavaham
Sthitham svadhistane hridi marutamakasam upari;
Mano'pi bhruu-madhye sakalamapi bhittva kula-patham
Sahasrare padme saha rahasi patyaa viharase.


Oh Goddess mine,
You live in seclusion with your consort,
In the lotus with thousand petals,
Reached after breaking through the micro ways,
Of the power of earth in Mooladhara,
Of the power of water of Mani poora,
Of the power of fire of Swadhishtana,
Of the fire of air in the heart,
And of the power of ether in between the eyelids*

·
The Devotees who use Raja yoga believe that right below the back bone there exists a very micro nerve called Sushmna. Below this is the mooladhara chakra(The wheel which is the ultimate basis),and two inches above is the Swadishtana (ego wishes wheel) chakra and above that and opposite to the belly button is mani pooraka(the complete gem wheel) chakra and above that opposite to the heart is Anahatha chakra(deathless wheel) and above that opposite to the throat is the Vishuddhi chaka(wheel of ultimate cleanliness) and above that in between the eyelids is the Agna chakra(Wheel of order ) and in the bottom of the brain is the Sahasrara chakra(the wheel of thousand lotus),They belive that the malefic bad thoughts of men sleeps in the mooladhara chakra in the form of a snake called Kundalini..If the devotee can wake up this snake and lead it through each of the above wheels, step by step and make it reach the Sahasrara, he attains ultimate redemption and sees the ultimate truth behind everything.

10
(Getting a strong body, virility)
Sudha-dhara-sarais carana-yugalanta vigalitaih
Prapancham sinchanti punarapi ras'amnaya-mahasah;
Avapya svam bhumim bhujaga-nibham adhyusta-valayam
Svam atmanam krtva svapishi kulakunde kuharini


Using the nectar that flows in between your feet,
To drench all the nerves of the body,
And descending from the moon with nectar like rays,
Reaching back to your place,
And coiling your body in to a ring like serpant,
You sleep in the Kula Kunda* with a hole in the middle.

11
(Good progeny, Getting a meaning for life)
Chaturbhih shri-kantaih shiva-yuvatibhih panchabhir api
Prabhinnabhih sambhor navabhir api mula-prakrthibhih;
Chatus-chatvarimsad vasu-dala-kalasra-trivalaya-
Tri-rekhabhih sardham tava sarana-konah parinatah


With four wheels of our Lord Shiva,
And with five different wheels of you, my mother,
Which are the real basis of this world,
Your house of the holy wheel,
Has four different parts,
Of eight and sixteen petals,
Three different circles,
And three different lines,
Making a total of forty four angles*.

12
(To attain Lord Shiva, To make a dumb man speak)
Tvadiyam saundaryam Tuhina-giri-kanye tulayitum
Kavindrah kalpante katham api Virinchi-prabhrutayah;
Yadaloka'utsukyad amara-lalana yanti manasa
Tapobhir dus-prapam api girisa-sayujya-padavim.


Oh, daughter of ice mountain,
Even the creator who leads ,
An array of great poets,
Fails to describe your sublime beauty.
The heavenly maidens pretty,
With a wish to see your pristine loveliness,
Try to see you through the eyes your Lord , the great Shiva,
And do penance to him and reach him through their mind.

13
(Victory in the matters of love)
Naram varshiyamsam nayana virasam narmasu jadam,
Thava panga loke pathitha manudhavanthi sathasa
Gala dweni bhandha kuch kalasa visthrutha sichaya
Hatath thrudyath kanchyho vigalidha dhukoola yuva thaya.


With disheveled hair,
With upper cloths slipping from their busts,
With the lock of the golden belt getting open due to the haste,
And with saris slipping away from their shoulders,
Hundreds of young lasses,
Run after the men,
Who get your sidelong glance,
Even though they are very old,
Bad looking and not interested in love sports.

14
(Avoiding famine, dacoity and epidemic)
Ksitau sat-panchasad dvi-samadhika-panchasadudake
Hutase dva-sastis chatur-adhika-panchasad anile;
Divi dvih-shatrimsan manasi cha chatuh-sashtir iti ye
Mayukhastesham athyupari tava padambuja yugam.


Your two holy feet are far above,
The fifty six rays of the essence of earth of Mooladhara,
The fifty two rays of the essence of water of Mani pooraka,
The sixty two rays of the essence of fire of Swadhishtana,
The fifty four rays of the essence of air of Anahatha,
The seventy two rays of the essence of ether of Visuddhi,
And the sixty four rays of the essence of mind of Agna chakra.

15
(Ability to write poems and ability to become scholar)
Saraj-jyotsna-shuddham sasi-yuta-jata-juta-makutam
Vara-traasa-traana-sphatika-ghutika-pustaka karaam;
Sakrn na thva nathva katham iva sathaam sannidadhate
Madhu-kshira-drakhsa-madhurima-dhurinah phanitayah.


Sweetest words rivaling the honey, milk and grapes,
Can only Come to the thoughts of the devotee,
Who once meditates on your face,
Which is like the white autumn moon,
On your head with a crown with the crescent moon and flowing hair,
And hands that shower boons and give protection,
Which hold the crystal chain of beads and books.

16
(Mastery of Vedas)
Kavindranam chetah-kamala-vana-baal'atapa-ruchim
Bhajante ye santah katichid arunameva bhavatim;
Virinchi-preyasyas tarunatara sringara-lahari-
Gabhirabhi vagbhir vidadhati satam ranjanamami.


She who is the purple luster of the dawn,
To the lotus forest like mind,
Of the kings of poets of the world,
And thus called Aruna-the purple coloured one,
Creates happiness in the mind of the holy,
With tender passionate wave of words ,
(Of Sarswathi the darling of Brahma,)
Which are royal and youthful.

17
(mastery over words, Knowledge of science)
Savitribhir vacham Chasi-mani-sila-bhanga-rucibhir
Vasiny'adyabhis tvam saha janani samchintayati yah;
Sa karta kavyanam bhavati mahatam bhangi-rucibhih
Vacobhi vagdevi-vadana-kamal'amoda madhuraii..


Oh, mother holy,
He who worships you,
Along with the goddess like Vasini,
Who are the prime source of words,
And you who are having the great luster,
Got by breaking the moon stone,
Becomes the author of great epics,
Which shine like those written by great ones,
And which have the sweet scent
Of the face of the goddess of knowledge

18
(Victory in love)
Thanuschayabhi sthe tharuna-tharuni –srisarinibhi
Divam sarva-murvi-marunimani magnam smaranthi ya
Bhavanthasya thrasya-dhwana-harina shaleena nayana
Sahervasya vasya kathikathi na geervana Ganika


He who meditates on,
The luster of your beautiful body,
Which is blessed by the rising sun,
And which dissolves the sky and the world,
In light purple hue,
Makes celestial damsels like Uravasi and others,
Who have eyes like the wild startled deer,
Follow him like slaves.

19
(Victory in love)
Mukham bindun kruthva kucha yuga mada sthasya thadha dho
Harardha dhyayedhyo haramamahishi the manmathakalam
Sa sadhya samkshebham nayathi vanitha inyathiladhu
Thrilokimapyasu bramayathi ravindu sthana yugam.


Hey, Mother who is Goddess of all universe,
He who meditates on you ,
As the crescent of love of our lord great,,
On the dot of the holy wheel,
Your two busts just below,
And you as the half of Shiva our lord,
Not only Creates waves of emotion in ladies,
But charms the world, which has moon and sun as busts.

20
(Curing of all poisons and curing of all fevers)
Kirantim angebhyah kirana-nikurumba'mrta-rasam
Hrdi tvam adhatte hima-kara-sila murthimiva yah;
Sa sarpanam darpam samayati sakuntadhipa iva
Jvara-plustan drshtya sukhayati sudhadhara-siraya.

He who meditates in his mind,
On you who showers nectar from all your limbs,
And in the form which resembles,
The statue carved out of moonstone,
Can with a single stare,
Put an end to the pride of snakes,
And with his nectar like vision,
Cure those afflicted by fever.

21
(Attracting every one, Making everyone happy)
Tatil-lekha-thanvim thapana-sasi-vaisvanara-mayim
Nishannam shannam apy upari kamalanam tava kalaam;
Maha-padma tavyam mrdita-mala-mayena manasa
Mahantah pasyanto dadhati parama'hlada-laharim.


Those souls great,
Who have removed all the dirt from the mind,
And meditate on you within their mind,
Who is of the form of sun and moon,
And living in the forest of lotus,
And also above the six wheels of lotus,
Enjoy waves after waves,
Of happiness supreme.

22
(Getting of all powers)
Bhavani tvam daase mayi vitara drishtim sakarunam
Iti sthotum vanchan kadhayati Bhavani tvam iti yah;
Tadaiva tvam tasmai disasi nija-sayujya-padavim
Mukunda-brahmendra-sphuta-makuta-nirajita-padam.


If any one has wish in his mind to pray.
“You , Bhavani , my mother,
Please shower on me, a part of your merciful look”,
Even before he says, “You Bhavani”,
You my goddess,
Would give to him the water,
Falling from the crowns ,
Of Vishnu, Rudra and Brahma,
At your feet,
And grant him, the eternal life in your world.

23
(getting of all riches)
Tvaya hrithva vamam vapur aparitripthena manasa
Sarir'ardham sambhor aparam api sankhe hritham abhut;
Yad ethat tvadrupam sakalam arunabham trinayanam
Kuchabhyam anamram kutila-sadi-chuudala-makutam.


Your form in my mind,
Is the colour of red of the rising sun,
Is adorned with three eyes,
Has two heavy busts,
Is slightly bent,
And wears a crown with the crescent moon,
And hence arises a doubt in me,
That you were not satisfied ,
By half the body of Shambu that he gave,
And occupied all his body.

24
(Management of fear of Bhoothas, Prethas and Pishachas)
Jagat suthe dhata harir avati rudrah kshapayate
Tiraskurvan etat svam api vapurisastirayati;
Sada-purvah sarvam tad idamanugrhnati cha Shiva-
Stavajnam aalambya kshana-chalitayor bhru-latikayoh.


Brahma creates the world,
Vishnu looks after it,
Shiva destroys it,
Easwara makes them disappear,
And also disappears himself,
And Sadshiva blesses them all,
By your order given to him,
By a momentary move of your eyebrows.

25
(Getting higher posts and power)
Trayanam devanam thri-guna-janitanam tava Sive
Bhavet puja puja tava charanayor ya virachita;
Tatha hi tvat-pado'dvahana-mani-pithasya nikate
Sthita hy'ete sasvan mukulita-karottamsa-makuta


Consort of Shiva,
The worship done at the base of your feet,
Is the worship done to the holy Trinity,
Born based on your trine properties .
This is so true, oh mother,
Because don’t the trinity,
Always stand with folded hands,
Kept on their crown
Near the jeweled plank,
Which carries thine feet.

26
(Destruction of enemies)
Virincih panchatvam vrajati harir apnoti virathim
Vinasam kinaso bhajati dhanado yati nighanam;
Vitandri mahendri vithathir api sammeelita-drsa
Maha-samhare smin viharati sati tvat-patirasau.


The creator reaches the dissolution,
The Vishnu attains death,
The god of death even dies,
Kubera the lord of wealth expires,
The Indras close their eyes one after one,
And attain the wake less sleep,
During the final deluge,
But you my chaste mother,
Play with your consort the Sadashiva

27
(Realisation of self and ultimate truth)
Japo jalpah shilpam sakalam api mudra-virachana
Gatih pradaksinya-kramanam asanady'ahuti-vidhih;
Pranamah samvesah sukham akilam atmarpana-drsa
Saparya-paryayas tava bhavatu yan me vilasitam.


Let the mutterings that I do,
With the sacrifice in my soul.
Become chanting of your name,
Let all my movements become thine Mudhras,
Let my travel become perambulations around thee,
Let the act of eating and drinking become fire sacrifice to thee,
Let my act of sleeping becomes salutations to you ,
And let all actions of pleasure of mine,
Become parts of thine worship.

28
(Fear of poison, Untimely death)
Sudham apy asvadya pratibhaya-jaraa-mrtyu-harinim
Vipadyante visve Vidhi-Satamakhadya divishadah;
Karalam yat ksvelam kabalitavatah kaala-kalana
Na Sambhos tan-mulam tava janani tadanka-mahima.


Oh, mother mine,
Gods like Indra and brahma,
Who have drunk deep the nectar divine,
Which removes the cruel aging and death,
Do die and disappear.
But Shambu thy consort,
Who swallowed poison that is potent,
Does never die,
Because of the greatness ,
Of thine ear studs.

29
(Avoiding of abortions, Taming bad people)
Kiritam vairincham parihara purah kaitabha bhidah
Katore kotire skalasi jahi jambhari-makutam;
Pranamreshwateshu prasabha mupayatasya bhavanam
Bhavasy'abhyutthane tava parijanoktir vijayate.

Yours escorts divine,
Shout with concern at thee.
“Avoid the crown of Brahma,
You may hit your feet,
At the hard crown of Vishnu,
Who killed the ogre Kaidaba,
Avoid the crown of Indra”,
When you get up and rush in a hurry,
To receive thine lord who comes to your place.

30
(Entering to another body)
Sva-deh'odbhutabhir ghrnibhir animadyabhir abhito
Nishevye nitye tvamahamiti sada bhavayati yah;
Kim-ascharyam tasya tri-nayana-samrddhim trinayato
Maha-samvartagnir virchayati nirajana-vidhim.


It is not surprising to know, Oh mother,
Who does not have birth and death,
And who is most suitable to be served,
That the destroying fire of the deluge,
Shows prayerful harathi to the one.
Who considers you,
(Who is of the form of rays,
And is surrounded on all four sides,
By the angels of power called Anima,)
As his soul always,
And who considers the wealth of the three eyed God,
As worthless and as equal to dried grass.

31
(Attraction of everything)
Cautuh-shashtya tantraih sakalam atisamdhaya bhuvanam
Sthitas tat-tat-siddhi-prasava-para-tantraih pasupatih;
Punas tvan-nirbandhad akhila-purusarth'aika ghatana-
Svatantram te tantram khsiti-talam avatitaradidam.


The Lord of all souls, Pasupathi*,
Did create the sixty four thanthras,
Each leading to only one desired power,
And started he his relaxation..
But you goaded him mother,
To create in this mortal world.
Your thanthra called Sri vidya.
Which grants the devotee,
All powers that give powers,
Over all the states in life.

32
(long life, Attracting of everything)
Sivah saktih kamah kshitir atha ravih sithakiranah
Smaro hamsah sakrastadanu cha para-mara-harayah;
Amee hrllekhabhis tisrbhir avasanesu ghatitha
Bhajante varnaste tava janani nam'avayavatham.

She who is mother of us all,
The seed letter “ka” of my lord Shiva,
The seed letter “a” of goddess Shakthi,
The seed letter “ee” of the god of love,
The seed letter “la” of earth,
The seed letter “ha” of the sun god,
The seed letter “sa” of the moon with cool rays,
The seed letter “ka” of again the god of love,
The seed letter ”ha” of the sky,
The seed letter “la” of Indra , the king of devas,
The seed letter “sa” of Para,
The seed letter “ka” of the God of love,
The seed letter “la” of the Lord Vishnu,
Along with your seed letters “Hrim”,
Which joins at the end of each of the three holy wheels,
Become the holy word to worship you.

This stanza gives indirectly the most holy Pancha dasakshari manthra which consists of three parts viz., ka-aa-ee-la-hrim at the end of Vagbhava koota, ha-sa-ka-ha-la-hrin at the end of kama raja koota and sa-ka-la-hrim at the end of Shakthi koota.These parts are respectively called Vahni kundalini, Surya Kundalini and Soma kundalini.

33
(All benefits)
Smaram yonim lakshmim trithayam idam adau tava manor
Nidhay'aike nitye niravadhi-maha-bhoga-rasikah;
Bhajanti tvam chintamani-guna-nibaddh'aksha-valayah
Sivagnau juhvantah surabhi-ghrta-dhara'huti-sataih.

Oh, mother who is ever present,
Those who realize the essence ,
Of the limitless pleasure of the soul you give,
And who add the seed letter “Iim” of the god of love,
The seed letter “Hrim” of the goddess Bhuavaneswaree,
And the seed letter “Srim” of the goddess Lakhmi,
Which are the three letter triad,
Wear the garland of the gem of thoughts,
And offer oblations to the fire in triangle of Shiva,
With the pure scented ghee of the holy cow, Kamadhenu,
Several times and worship you.

34
(Development of mutual liking)
Sariram twam sambhoh sasi-mihira-vakshoruha-yugam
Tav'atmanam manye bhagavati nav' atmanam anagham;
Atah seshah seshityayam ubhaya-saadharana taya
Sthitah sambandho vaam samarasa-parananda-parayoh.


Oh goddess supreme,
I always see in my minds eye,
That your body with sun and moon,
As busts is the body of Shiva,
And his peerless body with nine surrounding motes,
Is your body, my goddess.
And so the relation of,” that which has”,
And” he who has”,
Becomes the one perfect relation of happiness,
And becomes equal in each of you.

35
(Curing of Tuberculosis)
Manas tvam vyoma tvam marud asi marut saarathir asi
Tvam aastvam bhoomis tvayi parinathayam na hi param;
Tvam eva svatmanam parinamayithum visva-vapusha
Chidanand'aakaram Shiva-yuvati-bhaavena bibhrushe.


Mind you are, Ether you are,
Air you are, Fire you are,
Water you are, Earth you are,
And you are the universe, mother,
There is nothing except you in the world,
But to make believe your form as the universe,
You take the role of wife of Shiva,
And appear before us in the form of ethereal happiness.

36
(Curing of all diseases)
Tavaagna chakrastham thapana shakthi koti dhyudhidharam,
Param shambhum vande parimilitha –paarswa parachitha
Yamaradhyan bhakthya ravi sasi suchinama vishaye
Niraalokeloke nivasathi hi bhalokha bhuvane


The one who worships Parameshwara,
Who has the luster of billions of moon and sun
And who lives in thine Agna chakra- the holy wheel of order,
And is surrounded by thine two forms,
On both sides,
Would forever live,
In that world where rays of sun and moon do not enter,
But which has its own luster,
And which is beyond the sight of the eye,
But is different from the world we see.

37
(Removal of Bhootha , Pretha Pisacha and Brahma Rakshasa)
Vishuddhou the shuddha sphatika visadham vyoma janakam
Shivam seve devimapi siva samana vyavasitham
Yayo kaanthya sasi kirana saaroopya sarane
Vidhoo thantha dwarvantha vilamathi chakoriva jagathi


I bow before the Shiva ,
Who is of the pure crystal form,
In thine supremely pure wheel
And who creates the principle of ether,
And to you my mother,
Who has same stream of thought as Him.
I bow before you both,
Whose moon like light,
Forever removes the darkness of ignorance,
Forever from the mind,
And which shines like the Chakora* bird ,
Playing in the full moon light.

38
(Curing of sickness during childhood)
Samunmeelath samvithkamala makarandhaika rasikam
Bhaje hamsadwandham kimapi mahatham maanasacharam
Yadhalapaa dhashtadasa gunitha vidhyaparinathi
Yadadhathe doshad gunamakhila madhbhaya paya eva


I pray before the swan couple,
Who only enjoy the honey ,
From the fully open,
Lotus flowers of knowledge,
And who swim in the lake ,
Which is the mind of great ones,
And also who can never be described.
From them come the eighteen arts,
And they differentiate the good from the bad,
Like the milk from water.

39
(To see in the dream what we think about)
Thava swadhishtane huthavahamadhishtaya niratham
Thameede sarvatha janani mahathim tham cha samayam
Yadhaloke lokan dhahathi mahasi krodha kalithe
Dhayardhra ya drushti sishiramupacharam rachayathi


Mother ,think and worship I ,of the fire,
In your holy wheel of Swadishtana,
And the Rudra who shines in that fire,
Like the destroying fire of deluge,
And you who shine there as Samaya.
When that angry fire of look of Rudhra,
Burns the world ,
Then your look drenches it in mercy,
Which treats and cools it down.

40
(Blessings from Lakshmi, realization of good dreams, Not seeing bad dreams)
Thatithwantham shakthya thimira paree pandhi sphuranaya
Sphuranna na rathnabharana pareenedwendra dhanusham
Thava syamam megham kamapi manipooraika sharanam
Nisheve varshantham haramihira thaptham thribhuvanam.

I bow before that principle,
Which is in your wheel of Manipooraka,
Which as Parashakthi shines like the enemy of darkness,
Which is with the streak of lightning,
Which is with the shining jewels of precious stones of lightning,
Which is also black as night,
Which is burnt by Rudhra like the sun of the deluge,
And which cools down the three worlds like a strange cloud.

41
(Seeing of the Goddess in person, curing of sexual diseases)
Thavadhare mole saha samayaya lasyaparaya
Navathmanam manye navarasa maha thandava natam
Ubhabhya Methabhyamudaya vidhi muddhisya dhayaya
Sanadhabyam jagne janaka jananimatha jagathidam.


I pray in your holy wheel of Mooladhara,
You who likes to dance,
And calls yourself as Samaya,
And that Lord who performs the great vigorous dance,
Which has all the shades of nine emotions.
This world has you both as parents,
Because you in your mercy, wed one another,
To recreate the world,
As the world was destroyed in the grand deluge.



*Part II Soundarya Lahari (The waves of beauty)*

This stanza till the end describes the great mother Shakthi from head to foot.These are supposed to be composed by the Adhi Sankara himself.

42
(attracting everything, Curing diseases caused by water)
Gathair manikyatvam gagana-manibhih-sandraghatitham.
Kiritam te haimam himagiri-suthe kirthayathi yah;
Sa nideyascchaya-cchurana-sabalam chandra-sakalam
Dhanuh saunasiram kim iti na nibadhnati dhishanam.


Hey daughter of the ice mountain,
He who chooses to describe,
Your crown ,bedecked with shining jewels,
Which are but the transformed form,
And arranged very close to one another,
Of the twelve holy suns,
Will see the crescent in your crown,
In the dazzling light of those jewels,
And think them as a rainbow,
Which is but the bow of Indra.

43
(Victory over all)
Dhunotu dhvaantam nas tulita-dalit'endivara-vanam
Ghana-snigdha-slakshnam chikura-nikurumbham thava sive;
Yadhiyam saurabhyam sahajamupalabdhum sumanaso
Vasanthyasmin manye vala-madhana-vaati-vitapinam.


Oh, Goddess , who is the consort of Shiva,
Let the darkness of our mind be destroyed,
By the crowning glory on your head,
Which is of like the forest of opened blue lotus flowers,
And which is soft , dense and shines with luster.
I believe my mother,
That the pretty flowers of Indra’s Garden,
Are all forever there,
To get the natural scent of thine hair.

44
(curing of all diseases)
Tanothu kshemam nas tava vadhana-saundarya lahari
Parivaha-sthrotah-saraniriva seemantha-saranih
Vahanti sinduram prabala-kabari-bhara-thimira-
Dvisham brindair bandi-krtham iva navin'arka kiranam;


Oh mother, let the line parting thine hairs,
Which looks like a canal,
Through which the rushing waves of your beauty ebbs,
And which on both sides imprisons,
Your Vermillion , which is like a rising sun
By using your hair which is dark like,
The platoon of soldiers of the enemy,
Protect us and give us peace.

45
(Blessing of Goddess of wealth, Your word becoming a fact)
Aralaih swabhavyadalikalabha-sasribhiralakaih
Paritham the vakhtram parihasati pankheruha-ruchim;
Dara-smere yasmin dasana-ruchi-kinjalka-ruchire
Sugandhau madhyanti Smara-dahana-chaksur-madhu-lihah.


By nature slightly curled,
And shining like the young honey bees
Your golden thread like hairs,
Surround your golden face.
Your face makes fun of the beauty of the lotus.
And adorned with slightly parted smile,
Showing the tiers of your teeth,
Which are like the white tendrils,
And which are sweetly scented.
Bewitches the eyes of God,
Who burnt the god of love.

46
(Getting blessed with a son)
Lalatam lavanya-dyuthi-vimalamaabhati tava yath
Dvithiyam tan manye makuta-ghatitham chandra-sakalam;
Viparyasa-nyasad ubhayam api sambhuya cha mithah
Sudhalepa-syutih pareenamati raka-himakarah.


I suspect oh, mother,
That your forehead,
Which shines with the beauty of the moon,
Is but an imprisoned half moon,
By your glorious crown,
For If joined opposite
To the inverted half moon in your crown,
It would give out the nectar like luster,
Of the moon on a full moon day.

47
(Victory in all efforts)
Bhruvau bhugne kinchit bhuvana-bhaya-bhanga-vyasanini
Tvadhiye nethrabhyam madhukara-ruchibhyam dhrita-gunam;
Dhanur manye savye'tara-kara-grhitam rathipateh
Prakoshte mushtau ca sthagayati nigudha'ntharam ume


Oh Goddess Uma,
She who removes fear from the world,
The slightly bent eye brows of yours,
Tied by a hoard of honey bees forming the string,
I feel Resembles the bow of the god of love
Held by his left hand .
And having hidden middle part*,
Hid by the wrist, and folded fingers.

48
(Removal of problems created by nine planets)
Ahah sute savyam tava nayanam ark'athmakathaya
Triyamam vamam the srujati rajani-nayakataya;
Trithiya the drishtir dhara-dhalita-hemambuja-ruchih
Samadhatte sandhyam divasa-nisayor antara-charim


Right eye of yours is like the sun,
And makes the day,
Left eye of yours is like the moon,
And creates the night,
Thine middle eye,
Which is like the golden lotus bud,
Slightly opened in to a flower,
Makes the dawn and the dusk.

49
(Victory in everything, Locating of treasures)
Vishala kalyani sphuta-ruchir ayodhya kuvalayaih
Kripa-dhara-dhara kimapi madhur'a bhogavatika;
Avanthi drishtis the bahu-nagara-vistara-vijaya
Dhruvam tattan-nama-vyavaharana-yogya vijayate


The look from your eyes, Oh goddess
Is all pervasive,
Does good to every one,
Sparkles everywhere,
Is a beauty that can never be challenged,
Even by blue lily flowers,
Is the source of rain of mercy,
Is sweetness personified,
Is long and pretty,
Is capable of saving devotees,
Is in the several cities as its victory..
And can be called by several names,
According to which aspect one sees.

50
(Seeing afar, Curing of small pox)
Kavinam sandharbha-sthabaka-makarandh'aika-rasikam
Kataksha-vyakshepa-bhramara-kalabhau-karna-yugalam;
Amunchantau drshtva tava nava-ras'asvada tharalau-
Asuya-samsargadhalika-nayanam kinchid arunam.


Thine two long eyes , Oh goddess,
Are like the two little bees which want to drink the honey,
And extend to the ends ,
With a pretense of side glances,
To thine two ears,
Which are bent upon drinking the honey,
From the flower bunch of poems.
Presented by your devotees,
And make thine third eye light purple,
With jealousy and envy,

51
(Attracting all people)
Shive sringarardhra tad-ithara-jane kutsana-paraa
Sarosha Gangayam Girisa-charite'vismayavathi;
Har'ahibhyo bhita sarasi-ruha-saubhagya-janani
Sakhishu smera the mayi janani dristih sakaruna


Mother of all universe,
The look from your eyes,
Is kind and filled with love, when looking at your Lord,
Is filled with hatred at all other men,
Is filled with anger when looking at Ganga,
The other wife of your Lord,
Is filled with wonder , When hearing the stories of your Lord,
Is filled with fear , when seeing the snakes worn by your Lord,
Is filled with red colour of valour of the pretty lotus fine,
Is filled with jollity, when seeing your friends,
And filled with mercy, when seeing me.

52
(Victory in love, Curing of diseases of ears and eye)
Gathe karnabhyarnam garutha iva pakshmani dhadhati.
Puraam bhetthus chitta-prasama-rasa-vidhravana-phale;
Ime nethre gothra-dhara-pathi-kulottamsa-kalike
Tav'akarn'akrishta-smara-sara-vilasam kalayathah.


Oh , flower bud,
Who is the head gear ,
Of the king of mountains,
Wearing black eye brows above,
Resembling the feathers of eagle,
And determined to destroy peace,
From the mind of he who destroyed the three cities,
Your two eyes elongated up to thine ears,
Enact the arrows of the God of love.

53
(Attracting all the world, Seeing the Goddess in person)
Vibhaktha-traivarnyam vyatikaritha-lila'njanathaya
Vibhati tvan-netra-trithayam idam Isana-dayite;
Punah strashtum devan Druhina-Hari-Rudran uparatan
Rajah sattvam vibhrat thama ithi gunanam trayam iva


Oh, Darling of God Shiva,
Those three eyes of thine,
Coloured in three shades,
By the eye shades you wear,
To enhance thine beauty,
Wear the three qualities,
Of satvam, rajas and thamas,
As if to recreate the holy trinity,
Of Vishnu, Brahma and Rudra,
After they become one with you,
During the final deluge.

54
(Destruction of all sins., Curing of eye diseases)
Pavithrikarthum nah pasupathi-paradheena-hridhaye
Daya-mithrair nethrair aruna-dhavala-syama ruchibhih;
Nadah sono ganga tapana-tanay'eti dhruvamamum
Trayanam tirthanam upanayasi sambhedam anagham.


She who has a heart owned by Pasupathi,
Your eyes which are the companions of mercy,
Coloured red, white and black,
Resemble the holy rivers ,
Sonabhadra , which is red,
Ganga which is white,
Yamuna , the daughter of Sun, which is black,
And is the confluence of these holy rivers,
Which remove all sins of the world.
We are certain and sure,
That you made this meet and join,
To make us , who see you , as holy.

55
(Power to protect, Curing of diseases of kidney)
Nimesh'onmeshabhyam pralayam udayam yaati jagati
Tave'ty ahuh santho Dharani-dhara-raajanya-thanaye;
Tvad-unmeshaj jatham jagad idham asesham pralyatah
Pari-trathum sankhe parihruta-nimeshas tava drusah.


The learned sages tell,
Oh , daughter of the king of mountain,
That this world of us,
Is created and destroyed,
When you open and shut,
Your soulful eyes.
I believe my mother,
That you never shut your eyes,
So that this world created by you,
Never , ever faces deluge.

56
(To get freed from imprisonment, Curing of eye diseases)
Tav'aparne karne-japa-nayana-paisunya-chakita
Niliyante thoye niyatham animeshah sapharikah;
Iyam cha srir baddhasc-chada-puta-kavaiam kuvalayam
Jahati pratyupe nisi cha vighatayya pravisathi.


Oh, She who is begotten to none,
It is for sure,
That the black female fish in the stream,
Are afraid to close their eyes.
Fearing that thine long eyes,
Resembling them all,
Would murmur bad about them,
In your ears to which they are close by.
It is also for sure,
That the Goddess Lakshmi,
Enters the blooming blue Lilly flowers,
Before your eyes close at night,
And reenter in the morn when they open.

57
(All round luck)
Drisa draghiyasya dhara-dhalita-nilotpala-rucha
Dhaviyamsam dhinam snapaya kripaya mam api Sive;
Anenayam dhanyo bhavathi na cha the hanir iyata
Vane va harmye va sama-kara-nipaatho himakarah


She who is the consort of Lord Shiva,
Please bathe me with your merciful look,
From your eyes which are very long,
And have the glitter of slightly opened,
Blue lotus flower divine.
By this look I will become rich with all that is known,
And you do not loose anything whatsoever,
For does not the moon shine alike,
In the forest and palaces great.

58
(Cure from all diseases, Victory in love)
Araalam the paali-yugalam aga-rajanya-thanaye
Na kesham adhatte kusuma-shara-kodhanda kuthukam;
Tiraschino yathra sravana-patham ullanghya vilasann-
Apaanga-vyasango disati sara-sandhana-dhisanam


Oh goddess, who is the daughter of king of mountains,
Who will not but believe,
That the two arched ridges between your eyes and ears,
Are the flower bow of the God of Love,?
Side glances of your eyes,
Piercing through these spaces,
Makes one wonder as if the arrows have been ,
Sent through thine ears.


59
(Attracting every one)
Sphurad-ganddabhoga-prathiphalitha-thatanka yugalam
Chatus-chakram manye thava mukham idam manmatha-ratham;
Yam-aruhya druhyaty avani-ratham arkendhu-charanam
Mahaviro marah pramatha-pathaye sajjitavate.


I feel that thine face,
With the pair of ear studs,
Reflected in thine two mirror like cheeks.
Is the four wheeled Charriot,
Of the God of love.
Perhaps he thought he can win Lord Shiva,
Who was riding in the chariot of earth,
With Sun and moon as wheels,
Because he was riding in this chariot.

60
(Giving power of speech to dumb, Making your predictions come true)
Sarasvatyah sukthir amrutha-lahari-kaushala-harih
Pibanthyah Sarvani Sravana-chuluk abhyam aviralam;
Chamathkara-slagha-chalita-sirasah kundala-gano
Jhanatkarais taraih prati-vachanam achashta iva te.


Oh Goddess , who is the consort of Lord Shiva,
Your sweet voice which resembles,
The continuous waves of nectar,
Fills the ear vessels of Saraswathi,
Without break,
And she shakes her head hither and thither,
And the sound made by her ear studs,
Appear as if they applaud your words.

61
(Victory over mind, Getting of wealth)
Asau naasa-vamsas tuhina-girivamsa-dhvajapati
Thvadhiyo nedhiyah phalatu phalam asmakam uchitam;
Vahathy anthar muktah sisira-kara-nisvasa galitham
Samruddhya yat tasam bahir api cha mukta-mani-dharah

Oh Goddess , who is the flag of the clan of Himalayas,
Let your nose which is like a thin bamboo,
Give us the blessings which are apt and near.
I feel mother,
That you are wearing a rare pearl,
Brought out by your breath,
Through your left nostril,
For your nose is a storehouse,
Of rarest pearls divine.

62
(Good sleep)
Prakrithya'rakthayas thava sudhati dantha-cchada-ruchaih
Pravakshye saadrisyam janayathu phalam vidhruma-latha;
Na bimbam tad-bimba-prathiphalana-raagad arunitham
Thulam adhya'rodhum katham iva bhilajjetha kalaya.


Oh goddess who has beautiful rows of teeth,
I tried to find a simile to your blood red lips,
And can only imagine the fruit of the coral vine!
The fruits of the red cucurbit,
Hangs its head in shame,
On being compared to your lips,
As it has tried to imitate its colour.from you,
And knows that it has failed miserably.

63
(Bewitching all)
Smitha-jyothsna-jalam thava vadana-chandrasya pibatham
Chakoranam asid athi-rasataya chanchu-jadima;
Athas the sithamsor amrtha-laharim amla-ruchayah
Pibanthi svacchhandam nisi nisi bhrusam kaanjika-dhiya.


The Chakora* birds,
Feel that their tongues have been numbed,
By forever drinking,
The sweet nectar like light emanating,
From your moon like face,
And for a change wanted to taste,
The sour rice gruel during the night,
And have started drinking,
The white rays of the full moon in the sky.

64
(Getting of all knowledge)
Avishrantam pathyur guna-gana-katha'mridana-japa
Japa-pushpasc-chaya thava janani jihva jayathi saa;
Yad-agrasinayah sphatika-drishad-acchac-chavi mayi
Sarasvathya murthih parinamati manikya-vapusha.


Mother mine,
The well known tongue of yours,
Which without rest chants and repeats,
The many goods of your Consort, Shiva,
Is red like the hibiscus flower.
The Goddess of learning Saraswathi,
Sitting at the tip of your tongue,
Though white and sparkling like a crystal,
Turns red like the ruby,
Because of the colour of your tongue.

65
(Victory, Control over words)
Rane jithva'daithyan apahrutha-sirastraih kavachibhir
Nivrittais Chandamsa-Tripurahara-nirmalva-vimukhaih;
Visakh'endr'opendraih sasi-visadha-karpura-sakala
Viliyanthe maatas tava vadana-tambula-kabalah.


Oh mother of the world,
The lords subrahmanya, Vishnu and Indra,
Returning and resting after the war with Asuras.
Have removed their head gear,
And wearing the iron jackets,
Are not interested in the left over,
After the worship of Shiva,
Which belongs to Chandikeswara,
And are swallowing with zest,
The half chewed betel,
From your holy mouth,
Which has the camphor as white as the moon.

66
(Sweet words, Mastery in music)
Vipanchya gayanthi vividham apadhanam Pasupathea
Thvay'arabdhe vakthum chalita-sirasa sadhuvachane;
Tadhiyair madhuryair apalapitha-tantri-kala-ravam
Nijaam vinam vani nichulayati cholena nibhrutham.


Oh mother of all,.
When you start nodding your head,
Muttering sweetly, “good,good”,
To the Goddess Saraswathi,
When she sings the great stories to you,
Of Pasupathi our lord,
With the accompaniment of her Veena,
She mutes the Veena by the covering cloth,
So that the strings throwing sweetest music,
Are not put to shame,
By your voice full of sweetness.

67
(Appearance in person of the Goddess)
Karagrena sprustam thuhina-girina vatsalathaya
Girisen'odasthama muhur adhara-pan'akulataya;
Kara-grahyam sambhor mukha-mukura-vrintham Giri-sute
Kadham-karam bramas thava chubukam aupamya-rahitham.


Oh daughter of the mountain,
How can we describe the beauty of your chin,
Which was with affection caressed,
By the tip of his fingers by your father Himavan:
Which was oft lifted by the Lord of the mountain, Shiva,
In a hurry to drink deeply from your lips;
Which was so fit to be touched by his fingers;
Which did not have anything comparable,
And which is the handle of the mirror of your face.

68
(Attracting the king)
Bhujasleshan nithyam Pura-damayituh kantaka-vathi
Tava griva dhatte mukha-kamalanaala-sriyam iyam;
Svatah swetha kaalaagaru-bahula-jambala-malina
Mrinali-lalithyam vahati yadadho hara-lathika.

Your neck appears full of thorns always,
Due to the hairs standing out,
By the frequent embrace of thy Lord,
Who destroyed the three cities.
And looks like the beauty of the stalk,
Of your lotus like face.
The chain of white pearls worn below,
Is dulled by the incense and myrrh,
And the paste of sandal applied there,
And is like the tender stalk,
Dirtied by the bed of mud.

69
(Mastery over music)
Gale rekhas thisro gathi-gamaka-gith'aika nipune
Vivaha-vyanaddha-praguna-guna-samkhya-prahibhuvah;
Virajanthe nana-vidha-madhura-ragakara-bhuvam
Thrayanam gramanam sthithi-niyama-seemana iva the.

She who is an expert in Gathi, Gamaka and Geetha*,
The three lucky lines on your neck,
Perhaps remind one,
Of the number of the well tied manifold thread,
Tied during your marriage,
And also remind of the place,
In your pretty neck,
Where originates the three musical notes,
Of Shadja, Madhyama and Gandhara,

70
(Compensation for mistakes done to God Shiva)
Mrinali-mridhvinam thava bhuja-lathanam chatasrinam
Chaturbhih saundaryam Sarasija-bhavah stauthi vadanaih;
Nakhebhyah samtrasyan prathama-madhanadandhaka-ripo
Chaturnam sirshanam samam abhaya-hasth'arapana-dhiya.


Brahma, the God born out of Lotus,
Afraid of the nails Of Shiva,
Who killed the Asura called Andhaka,
Which has clipped of one of his heads,
Praises with his four faces,
Your four pretty , tender hands,
Resembling the lotus flower stalk,
So that he can ask for protection for his remaining four heads,
By use of your four merciful hands at the same time.

71
(Getting of wealth)
Nakhanam uddyotai nava-nalina-ragam vihasatham
Karanam te kantim kathaya kathayamah katham Ume;
Kayachid va samyam bhajatu kalaya hanta kamalam
Yadi kridal-lakshmi-charana-tala-laksha-rasa-chanam.


Oh Goddess Uma,
You only tell us ,how,
How we can describe,
The shining of your hands,
By the light of your nails,
Which tease the redness of freshly opened lotus?
Perhaps if the red lotus mixes,
With the liquid lac adorning,
The feet of Lakshmi,
Some resemblance can be seen.

72
(Conquering fear of darkness, Getting grace from Goddess, Making slave of Yakshini)
Samam devi skanda dwipa vadana peetham sthanayugam
Thavedham na khedham harathu sathatham prasnutha mukham
Yada loakakhya sankha kulitha hridayo hasa janaka
Swa kumbhou herambha parisrusathi hasthena jhhaddithi


Our Goddess Devi,
Let your two cool breasts,
Which have faces that always,
Give out milk,
And are simultaneously drunk deeply.
By Skanda and the elepahant faced Ganesha,,
Destroy all our sorrows.
Seeing them and getting confused,
The Herambha* feels for his two frontal globes,
To see whether they are there,
Making you both laugh.

73
(Production of milk, Redemption)
Amuu theey vakshoja vamrutharasa manikhya kuthupou
Na sadhehaspatho nagapathi pathake manasi na
Pibhanthou thow yasma dhavadhitha bhadusangha rasikou
Kumara vadhyapi dwiradhavadhana krouncha dhalanou


Oh, Victory flag of the king of mountains,
We never have any doubt in our mind,
That your two breasts divine,
Are the nectar filled pot made of rubies,
For The elephant faced one,
And he who killed Crownchasura*,
Even today do not know the pleasure of women,
And remain as young children.

74
(Good fame)
Bahathyambha sthamberam dhanuja kumbha prakrithibhi
Samaarabhdham muktha mamibhi ramalam haara lathikam
Kuchabhogo bhimbhadara ruchibhi rathna saabhalitham
Prathapa vyamishram puradamayithu keerthimiva thee


Oh mother mine.
The center place of your holy breasts,
Wear the glittering chain ,
Made out of the pearls,
Recovered from inside the head of Gajasura,
And reflect the redness of your lips,
Resembling the Bimba fruits,
And are coloured red inside.
You wear the chain with fame,
Like you wear the fame of our Lord.
Who destroyed the three cities.

75
(Capacity to write poems)
Twa stanyam manye dharanidhara kanye hridhayatha
Paya paraabhaara parivahathi saaraswathamiva
Dhayavathya dhattham dravida sisu raaswadhya thava yat
Kaveenam proudana majani kamaniya kavayitha

Oh daughter of the king of mountains,
I feel in my mind,
That the milk that flows from your breast,
Is really the goddess of learning, Sarswathi,
In the form of a tidal wave of nectar.
For , milk given by you ,who is full of mercy,
Made the child of Dravida*,
The king among those great poets,
Whose works stole one’s mind.

76
(Complete renunciation, Victory in love)
Hara krodha jwalaavalibhir avaleedena vapusha
Gabhire thee nabhisarasi kruthasangho manasija
Samuthasthou thasmath achalathanaye dhoomalathika
Janastham janithe thava janani romaavalirithi


Oh daughter of the mountain,
The God of love who is the king of the mind,
Being lit by the flame of anger of Shiva,
Immersed himself in the deep pond of thine navel.
The tendril like smoke emanated from there,
And mother, people think,
That this is the line of hair,
That climbs from your navel upwards.

77
(Gaining Micro sight, Attracting every one)
Yadhethath kalindhi thanu thara ngaa kruthi shive
Krushe mahye kinchid janani thawa yadbhathi sudheeyam
Vimardha –dhanyonyam kuchakalasayo –ranthara gatham
Thanu bhootham vyoma pravishadhiva nabhim kuharinim


The mother of universe who is Shiva and Shakthi,
In the narrow part of the middle of your body.
The learned men seem to see a line,
Which is in the shape of a small wave of the river Yamuna,
And which shines and glitters, and appears like the sky ,
Made very thin by thine dense colliding breasts,
Entering your cave like navel.

78
(Attracting all the universe)
Sthiro gangavartha sthana mukula romaa vali latha
Kalaabhalam kundam kusuma sara thejo hutha bhuja
Rathe leelamgaram kimapi thava nabhir giri suthe
Bhila dwaram siddhe rgirisa nayananam vijayathe

Oh daughter of the mountain,
Is your navel a whirl pool in river Ganga,
Which looks very stable!
Or is it the root of the climber,
Of the stream of your hair line,
Which has two breasts of yours as buds,
Or is it the Homa fire,
Where the fire is the light from cupid,
Or is it the play house of Rathi, the wife of God of love,
Or is it the opening to the cave,
In which Shiva’s tapas gets fulfilled,
I am not able to make up my mind!

79
(Getting magical capability, Bewitching all others)
Nisargha ksheenasya sthana thata bharena klamajusho
Namanmurthe narree thilaka sanakaii –sthrutayatha eva
Chiram thee Madhyasya thruthitha thatini theera tharuna
Samavasthaa sthemno bhavathu kusalam sailathanaye

Oh daughter of the mountain,
You who is the greatest among women,
Long live your pretty hips,
Which look fragile,
Which are by nature tiny,
Which are strained by your heavy breasts,
And hence slightly bent,
And which look like the tree,
In the eroded banks of a rushing river.

80
(Getting remarkablebeauty, Becoming expert in magic)
Kuchou sadhya swidhya-sthata =ghatitha koorpasabhidurou
Kasnthou dhormule kanaka kalasabhou kalayatha
Thava thrathum bhangadhalamithi valagnam thanubhava
Thridha naddham devi trivali lavalovallibhiriva


Oh Goddess mine,
Placed just below your shoulders,
By Cupid , the God of love,
Tearing your blouse which is attached ,
To your body by the sweat,
When you think of the greatness of your Lord,
And resembling pots of Gold,
Your breasts appear to be tied by him,
Securely three times,
By the three creeper like folds*.

81
(Stopping fire)
Guruthvam vistharam ksithidharapathi paravathy nijaath
Nithambha Dhhachhidhya twayi harana roopena nidhadhe
Athasthe vistheerno guruyamasesham vasumathim
Nithambha =praabhara sthagayathi lagutwam nayathi cha


Oh, daughter of the mountain,
Perhaps Himavan , the king of mountains,
Gave readily as dowry to you,
The density and breadth from his bottom,
So that your behinds are broad and dense.
And therefore they both hide all the world,
And make the world light.

82
(Stopping flood, Getting powers like Indhra)
Karrendranam sundan kanaka kadhali kaadapatali
Umabhamurubhyam –mubhayamapi nirjithya bhavathi
Savrithabhyam pathyu pranathikatinabham giri suthe
Vidhigne janubhysm vibhudha karikumbha dwayamasi


Oh daughter of the mountain,
Who knows the rules of the Vedas,
Using your two thighs,
You have achieved victory over,
The trunks of the elephant,
And the Golden pseudo stem of group of Banana plants,
And achieved victory over frontal globes,
Of Iravatha* the divine elephant,
By your holy round knees,
Which have become hard,
By repeated prostrations to your lord.

83
(Stopping of the army)
Paraa jenu rudhram dwigunasara garbhoy girisuthe
Nishanghou Unghe thee vishamavishikho bhada –maakrutha
Yadagre drishyanthe dasa satra phalaa paadayugali
Nakhagrachadhyan sura makuta sanayika nishitha


Oh daughter of the mountain,
The five arrowed cupid,
To win , Rudhra your lord,
Has made your legs,
In to an arrow case,
With ten arrows.
In the end of the case,
Are your two feet,
Studded with ten of your so called nails,
Which are the ten steel tipped arrows,
Sharpened on the crowns of Devas.

84
(Getting redemption, Entering into another’s body)
Sruthinam murdhano dadhati thava yau sekharathaya
Mama'py etau Matah sirasi dayaya dhehi charanau;
Yayoh paadhyam paathah Pasupathi-jata-juta-thatini
Yayor larksha-lakshmir aruna-Hari-chudamani-ruchih

Oh mother mine,
Be pleased to place your two feet ,
Which are the ornaments of the head of Upanishads,
The water which washes them are the river Ganges,
Flowing from Shiva’s head,
And the lac paint adorning which,
Have the red luster of the crown of Vishnu,
On my head with mercy..

85
(Removing fear of ghosts)
Namo vakam broomo nayana ramaneeyaya padayo
Thavasmai dwandhaya sphuta ruchi rasalaktha kavathe
Asooyathyantham yadhamihananaaya spruhyathe
Passonamisana pramadhavana kamkhelitharave


We tell our salutations,
To thine two sparkling feet.
Which are most beautiful to the eyes,
And Painted by the juice of red cotton.
We also know well ,
That God of all animals, your consort,
Is very jealous of the asoka trees in the garden ,
Which yearn for kick by your feet.

86
(Removing fear of ghosts, Victory over enemies)
Mrisha krithva gothra skhalana matha vailakshya namitham
Lalate bhartharam charana kamala thadayathi thee
Chiradantha salyam dhahanakritha –munmilee thavatha
Thula koti kkana kilikilith –meesana ripuna


In a playful mood,after teasing you,
About you and your family,
And at a loss to control your love tiff,
When your consort does prostrations,
Your lotus like feet touches his forehead,
And the God of love , the enemy of your Lord, who was burnt,
By the fire from his third eye,
And was keeping the enmity with your lord,
Like the ever hurting arrow,
Makes sounds like Kili Kili*,
From your belled anklets on the legs.

87
(Attracting of serpents)
Himani-hanthavyam hima-giri-nivas'aika-chaturau
Nisayam nidranam nisi charama-bhaghe cha visadau;
Varam laksmi-pathram sriyam ati srijanthau samayinam
Sarojam thvad-padau janani jayatas chitram iha kim.

Oh mother mine,
The lotus flower rots in snow,
But your feet are aces in being in snow,
The lotus flower sleeps at night,
But your feet are wakeful night and after night,
The lotus makes the goddess of wealth Lakshmi live in it,
But your feet gives Lakshmi* to its devotees,
And so your two feet always wins over the lotus,
What is so surprising in this?

88
(Making wild beasts obey)
Padham the kirhtinam prapadham apadham Devi vipadham
Katham nitham sadbhih kutina-kamati-karpara-thulam;
Katham vaa bahubhyam upayamana-kaale purabhida
Yad adhaya nyastham drshadi daya-manena manasa.


Oh, Goddess Devi,
How did the poets compare,
The foreside of your merciful feet,
Which are the source of fame to your devotees,
And which are not the source of danger to them ,
To the hard shell of tortoise,
I do not understand.
How did he who destroyed the three cities,
Take them in his hand,
And place them on hard rock*,
During your marriage?

89
(Getting rid of all diseases)
Nakhair naka-sthrinam kara-kamala-samkocha sasibhi
Tarunam dhivyanam hasata iva te chandi charanau;
Phalani svah-sthebhyah kisalaya-karagrena dhadhatam
Daridhrebhyo bhadraam sriyam anisam ahnaya dhadhatau.


Your moon like nails,
Oh mother who killed Chanda,
Which makes the celestial maidens,
Fold their hands in shame,
Forever tease your two feet,
Which unlike the holy trees in heaven,
(Which by their leaf bud like hands,
Give all they wish to the Gods,)
Give the poor people wealth and happiness,
Always and fast.

90
(Cutting of bad spells cast)
Dhadhane dinebhyah sriyam anisam asaanusadhrusim
Amandham saundharya-prakara-makarandham vikirathi;
Tav'asmin mandhara-sthabhaka-subhage yatu charane
Nimajjan majjivah karana-charanah sat-charanathaam.


My soul with six organs,
Is similar to the six legged honey bees,
Which dip at your holy feet,
Which are as pretty,
As the flower bunch,
Of the Celestial tree,
Which always grant wealth to the poor,
Whenever they wish,
And which without break showers floral honey.

91
(Getting of land, Getting riches)
Pada-nyasa-kreeda-parichayam iv'arabdhu-manasah
Skhalanthas the khelam bhavana-kala-hamsa na jahati;
Atas tesham siksham subhaga-mani-manjira-ranitha-
Chchalad achakshanam charana-kamalam charu-charite.


She who has a holy life,
The swans in your house,
Follow you without break,
As if to learn ,
Your gait which is like a celestial play.
So thine lotus like feet,
Taking recourse to the musical sound,
Produced by gems in your anklets,
Appears to teach them what they want.

92
(Getting ability to rule)
Gataas the mancathvam Druhina-Hari-Rudr'eshavara-bhrutah
Sivah svacchac-chaya-ghatita-kapata-pracchada-pata;
Tvadhiyanam bhasaam prati-phalana-rag'arunathaya
Sariri srungaro rasa iva dhrisam dhogdhi kuthukam.


Brahma, Vishnu, Rudhra and Easwara,
Who are the gods who rule the world,
Become the four legs of your cot,
So that they are able to serve you always.
Sadhashiva who is white in colour.
Becomes the bed spread on which you sleep,
And appears red , because he reflects your colour.
And to your eyes which are the personification,
Of the feelings of love,
He gives lot of happiness.

93
(Fulfillment of desires)
Araala kesheshu prakruthi-saralaa manda-hasithe
Sireeshabha chite drushad upala-sobha kucha-thate;
Bhrusam thanvi madhye pruthur urasijh'aroha-vishaye
Jagat trathum sambhor jayahti karuna kaachid aruna.


Her mercy which is beyond.
The mind and words of Our Lord Shiva,
Is forever victorious in the form of Aruna,
So as to save this world.
That spirit of mercy is in the form of,
Curves in her hairs,
In the form of natural sweetness in her smile.
In the form of pretty tenderness of a flower in her mind,
In the form of firmness of a ruby stone in her breasts,
In the form of thin seductiveness in her hips,
In the form of voluptuousness in her breasts and back.

94
(Getting all desires)
Kalankah kasthuri rajani-kara-bimbham jalamayam
Kalabhih karpurair marakatha-karandam nibiditam;
Athas thvad-bhogena prahti-dinam idam riktha-kuharam
Vidhir bhuyo bhuyo nibidayathi nunam thava krithe.


The moon that we know is thine jewel box,
Filled with water of incense,
The blackness we see in the moon,
The musk put for thy use in this box,
And the crescents we see of the moon
Is thy canister of emerald,
Full of divine camphor.
And for sure,
Brahma the creator refills these daily,
After your use,
So that they are always full.

95
(Getting of all desires)
Pur'arather antah-puram asi thathas thvach-charanayoh
Saparya-maryadha tharala-karananam asulabha;
Thatha hy'ethe neetah sathamukha-mukhah siddhim athulam
Thava dvar'opantha-sthithibhir anim'adyabhir amarah.


You are Leading light of the home of Lord Shiva,
Who destroyed the three cities,
And so coming near you and worshipping at thine feet,
Are not for those with weak mind.,
Who do not have control of their senses.
And that is why perhaps,
Indra and other Gods,
Stay outside your gates,
And attain your sweet self,
By practice of siddhis like Anima.

96
(Attainment of knowledge and wealth)
Kalathram vaidhathram kathi kathi bhajante na kavayah
Sriyo devyah ko va na bhavati pathih kairapi dhanaih;
Mahadevam hithva thava sathi sathinam acharame
Kuchabhyam aasangah kuravaka-tharor apyasulabhah.


Many poets reach the Goddess of learning,
The wife of the creaor,
By composing soulfull poems.
Many who search and attain riches,
Are termed as the Lord of the Goddess of wealth.
Oh, first among chaste woman,
Except Lord Shiva your consort.
Your breasts have not even touched,
The holy henna* tree.

97
(Redemption of the soul)
Giram aahur devim Druhina-gruhinim agaamavidho
Hareh pathnim padhmam Hara-sahacharim adhri-thanayam;
Thuriya kapi thvam dhuradhigama-niseema-mahima
Maha-maya visvam bhramayasi parabhrahma mahishi.


Oh , Parashakthi who is one with Parabrahma,
Though those who have learned Vedas,
Call you as Brahma’s wife Sarawathi,
Or call you as Vishnu’s wife Lakshmi,
Or call you as Shiva’s wife Parvathi,
You are the fourth called Maha Maya,
Who gives life to the world,
And have attained all that is to attain.

98
(Mastery over words)
Kadha kaale mathah kathaya kalith'alakthaka-rasam
Pibheyam vidyarthi thava charana-nirnejana-jalam;
Prakrithya mukhanam api cha kavitha-karanathaya
Kadha dhathe vani-mukha-kamala-thambula-rasatham.


Oh , mother mine,
When shall I , who begs for knowledge
Be able to drink, the nectar like water,
Flowing from your feet,
Mixed with reddish lac applied there?
When shall that water attain,
The goodness of saliva mixed with Thambola*,
From the mouth of goddess of learning,
Which made one born as mute,
Into the king of poets?

99
(Attainment of ultimate bliss)
Saraswathya lakshmya vidhi hari sapathno viharathe
Rathe pathivrithyam sidhilayathi ramyena vapusha
Chiram jivannehva kshapathi pasu pasa vyathikara
Paranandabhikhyam rasayathi rasam twadjanavaan.

Those who worship thee , oh mother,
Are so learned and so rich,
That even Brahma and Vishnu,
Are jealous of them
They are so handsome,
That even the wife of Cupid, Rathi,
Yearns for them.
He unbound from the ties of this birth,
Always enjoys ecstasic happiness,
And lives for ever .

100
(Attainment of all occult powers)
Pradhipa-jvalabhir dhivasa-kara-neerajana-vidhih
Sudha-suthes chandropala-jala-lavair arghya-rachana;
Svakiyair ambhobhih salila-nidhi-sauhitya karanam
Tvadiyabhir vagbhis thava janani vacham stutir iyam.


Oh Goddess who is the source of all words,
This poem which is made of words,
That you only made,
Is like showing the camphor lamp to the Sun,
Is like offering as ablation to the moon,
The water got from the moon stone,
And is like offering water worship,
To the sea.










(My humble salutations to the lotus feet of Swamyjis, Scholars, Knowledge Seekers,  and Sites
 for the collection)

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