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Learn to read and recite a stotram-02

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saidevo

Well-known member
Since my earlier thread with the same title was closed--I don't know why--let me have a serial.

Adi Shankara BhagavadpAdA's 'BhavAnI aShTakam'

Goddess BhavAnI is the consort of Bhava (another name for Shiva) in her pacific and amiable form. Shankara's 'BhavAnI aShTakam' is a beautiful stotram--prayer, to the Goddess, that seeks her as the sole refuge of a soul troubled by samsAra--world life.

न तातो न माता न बन्धुर्न दाता
न पुत्रो न पुत्री न भृत्यो न भर्ता ।
न जाया न विद्या न वृत्तिर्ममैव
गतिस्त्वं गतिस्त्वं त्वमेका भवानी ॥ १ ॥

na tAto na mAtA na bandhurna dAtA
na putro na putrI na bhRutyo na bhartA |
na jAyA na vidyA na vRuttirmamaiva
gatistvaM gatistvaM tvamekA bhavAnI || 1 ||

Neither the father, nor the mother, nor the relatives, nor the friend,
neither the son, nor the daughter, nor the servant, nor the husband,
neither the wife, nor the knowledge, nor my sole means of living,
are the refuge (I can rely on, so), my only refuge you are, BhavAnI!

*****

भवाब्धावपारे महादुःखभीरुः
पपात प्रकामी प्रलोभी प्रमत्तः ।
कुसंसारपाशप्रबद्धः सदाहं
गतिस्त्वं गतिस्त्वं त्वमेका भवानी ॥ २ ॥

bhavAbdhAva-pAre mahAduHkha-bhIruH
papAta prakAmI pralobhI pramattaH |
kusaMsAra-pAsha-prabaddhaH sadAhaM
gatistvaM gatistvaM tvamekA bhavAnI || 2 ||

I am, always--sadAhaM,
immersed in the ocean--bhavAbdi, that dhAva--washes, between the shores--pAra, (of birth and death);
a great coward--mahA-bhIru, who cant face any sorrow--duHkha;
one who delights in--prakAmi, falling--papAta, in the desire for longing--pralobha, and lasciviousness--pramatta;
tied--prabaddha, by the ropes--pAsha, of this faulty world life--kusaMsAram.
So, my refuge, my only refuge you are, BhavAnI!

*****

न जानामि दानं न च ध्यानयोगं
न जानामि तन्त्रं न च स्तोत्रमन्त्रम् ।
न जानामि पूजां न च न्यासयोगं
गतिस्त्वं गतिस्त्वं त्वमेका भवानी ॥ ३ ॥

na jAnAmi dAnaM na cha dhyAna-yogaM
na jAnAmi tantraM na cha stotra-mantram |
na jAnAmi pUjAM na cha nyAsa-yogaM
gatistvaM gatistvaM tvamekA bhavAnI || 3 ||

I know not about charity, or about meditation and yoga;
I know not about (the mysticism of) tantra, or about prayer and mantras;
I know not about pujas, or the nyAsa-yoga of healing;
So, my refuge, my only refuge you are, BhavAnI!

*****

न जानामि पुण्यं, न जानामि तीर्थं
न जानामि मुक्तिं लयं वा कदाचित् ।
न जानामि भक्तिं व्रतं वापिमात
गतिस्त्वं गतिस्त्वं त्वमेका भवानी ॥ ४ ॥

na jAnAmi puNyaM, na jAnAmi tIrthaM
na jAnAmi muktiM layaM vA kadAchit |
na jAnAmi bhaktiM vrataM vApimAta
gatistvaM gatistvaM tvamekA bhavAnI || 4 ||

I know not about virtuous acts, I know not about sacred places;
I know not about liberation, or about the act of merging, at some time;
I know not about devotion, or about religious austerity; nevertheless, Mother,
my refuge, my only refuge you are, BhavAnI!

*****

कुकर्मी कुसङ्गी कुबुद्धिः कुदासः
कुलाचारहीनः कदाचारलीनः ।
कुदृष्टिः कुवाक्यप्रबन्धः सदाहम्
गतिस्त्वं गतिस्त्वं त्वमेका भवानी ॥ ५ ॥

kukarmI kusa~ggI kubuddhiH kudAsaH
kulAchAra-hInaH kadAchAra-lInaH |
kudRuShTiH kuvAkya-prabandhaH sadAham
gatistvaM gatistvaM tvamekA bhavAnI || 5 ||

I am, always--sadAhaM,
of wicked deeds, of bad connections, of vile sentiments, slave to bad masters;
one who has abandoned family religious traditions, attached to bad conduct;
one with evil sight, tied to injurious language;
So, my refuge, my only refuge you are, BhavAnI!

*****

प्रजेशं रमेशं महेशं सुरेशं
दिनेशं निशीथेश्वरं वा कदाचित् ।
न जानामि चान्यत् सदाहं शरण्ये
गतिस्त्वं गतिस्त्वं त्वमेका भवानी ॥ ६ ॥

prajeshaM rameshaM maheshaM sureshaM
dineshaM nishItheshvaraM vA kadAchit |
na jAnAmi chAnyat sadAhaM sharaNye
gatistvaM gatistvaM tvamekA bhavAnI || 6 ||

I know not about
the God of Creation (BrahmA), the Goddess of wealth (LakShmI),
the God of gods (Maheshvara), the God of Devas (Indra);
the God the day (SUrya), the God of the night (NishItha),
or any other god; (so) I always surrender (to you),
my refuge, my only refuge you are, BhavAnI!

*****

विवादे विषादे प्रमादे प्रवासे
जले चानले प्रवर्ते शत्रुमध्ये ।
अरण्ये शरण्ये सदा मां प्रपाहि
गतिस्त्वं गतिस्त्वं त्वमेका भवानी ॥ ७ ॥

vivAde viShAde pramAde pravAse
jale chAnale pravarte shatru-madhye |
araNye sharaNye sadA mAM prapAhi
gatistvaM gatistvaM tvamekA bhavAnI || 7 ||

In disputes and debates, in despair, in my errors, and travels in far-off places,
in accidents that might happen with water, or fire, or while I am amidst my enemies,
or (going through) forests--I always surrender, protect me beforehand,
my refuge, my only refuge you are, BhavAnI!

*****

अनाथो दरिद्रो जरारोगयुक्तो
महाक्षीणदीनः सदा जाड्यवक्त्रः ।
विपत्तौ प्रविष्टः प्रणष्टः सदाहम्
गतिस्त्वं गतिस्त्वं त्वमेका भवानी ॥ ८ ॥

anAtho daridro jarArogayukto
mahAkShINadInaH sadA jADyavaktraH |
vipattau praviShTaH praNaShTaH sadAham
gatistvaM gatistvaM tvamekA bhavAnI || 8 ||

When I am
an orphan, or very poor, or affected by old age and disease,
or terribly weakened or depressed, stiff with dullness (of mind and body),
or meet with accidents that become critical,
my refuge, my only refuge you are, BhavAnI!

*****

Audio link to rendition by Uma Mohan and Gayatri
Uma mohan Free Mp3 Download

**********
 
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sangom

Well-known member
There are two errors.
1. Sloka-1: Line-1: Instead of "bandhUr" say "bandhur" (small 'u'). बन्धूर् to बन्धुर्


2. Sloka-6 : Line-3:Instead of "sharanye" say "sharaNye". शरन्ये to शरण्ये
 
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saidevo

Well-known member
Here comes our friend who called himself 'a school inspector-cum-layman' in my thread //www.tamilbrahmins.com/scriptures/5293-quickref-hindu-scriptural-quotes-guru.html

Only 'soRkutRam'--error in words? No 'poruTkutRam'--flawed meaning? This is the 'lighter vein' in the film TiruviLaiyADal I referred to in the above thread. Surely, a School Inspector gets his name just by finding faults, more like what the poor poet Dharumi told the great poet NakkIran in the film. Let me heave a sigh of relief--for the time-being, though!

Unfortunately, our friend opined in the first instalment of the thread //www.tamilbrahmins.com/translations-meanings/2840-learn-read-recite-stotram-2.html that Shankara adored only NArAyaNa and that GaNesha was considered a 'dushTagraha'. So, we have here in TBF a school inspector who says "the teacher has a poor quality of teaching", and a teacher who says "the school inspector is possibly biased"! As Dharumi finally says, "If there are two such people, why even one is enough, the world will be a better place to live in!"
 

Nara

Well-known member
Here comes our friend who called himself 'a school inspector-cum-layman'

[.....]

"If there are two such people, why even one is enough, the world will be a better place to live in!"
Saidevo,

Shri Sangom is doing a great service correcting the typos. It makes your posts error free and will benefit those to whom you are directing your posts. In the last two errors he corrected he refrained from any other remarks as you had asked. So, please take it easy.

He did not call himself a school inspector on his own accord, it was the way he wanted you to see him when you derided him as a tough teacher.

Saidevo, we have clashed before and perhaps you will lash out against me for this post, as you have done against Shri Sangom. I won't fault you for it if you did. But I do think Shri Sangom was doing you and others a great favor going through your long posts with a fine tooth comb and correcting the error. If I were you, I will only feel gratitude.

Cheers!
 

sangom

Well-known member
Here comes our friend who called himself 'a school inspector-cum-layman' in my thread //www.tamilbrahmins.com/scriptures/5293-quickref-hindu-scriptural-quotes-guru.html

Only 'soRkutRam'--error in words? No 'poruTkutRam'--flawed meaning? This is the 'lighter vein' in the film TiruviLaiyADal I referred to in the above thread. Surely, a School Inspector gets his name just by finding faults, more like what the poor poet Dharumi told the great poet NakkIran in the film. Let me heave a sigh of relief--for the time-being, though!

Unfortunately, our friend opined in the first instalment of the thread //www.tamilbrahmins.com/translations-meanings/2840-learn-read-recite-stotram-2.html that Shankara adored only NArAyaNa and that GaNesha was considered a 'dushTagraha'. So, we have here in TBF a school inspector who says "the teacher has a poor quality of teaching", and a teacher who says "the school inspector is possibly biased"! As Dharumi finally says, "If there are two such people, why even one is enough, the world will be a better place to live in!"
The two instances shown above are both SoRkutRam & poruTkutRam please. Kindly consult some one who knows Sanskrit. This looks like not "a teacher with poor quality of teaching", but a carpenter trying to make gold ornaments!!

When someone is engrossed in the darkness of blind faith, he will not be able to accept anything which even slightly unsettles such blind belief; if such a person has a lot of ego to boot, the position will be more serious.
That Vinayaka was considered a dushtagraha is there in the book "History of the Dharmasastras" by Mahamahopadhyaya, Bharat Ratna, P.V. Kane. May be he did not have as much knowledge as our esteemed "school teacher". That Sankara wrote prayer in only a few of his bhashyas and when he did so it was either to his purvasuris, gurus or Hari is also the observation of scholars; the stotras going by sankara's names are mostly spurious. But blind believers will not be guided by the light of correct knowledge.
 
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saidevo

Well-known member
Nara,

I have already expressed my appreciation for what Sangom is doing. My only objection is that he just doesn't stop with correcting errors. In addition, he calls me names--from 'a teacher with poor quality of teaching' to 'a carpenter trying to make gold ornaments' in his latest post. He suggested in the 'QuickRef-guru quotes' thread that by alluding to the film TiruviLaiyADal, I was possibly under the 'delusion of acting on some divine prompting' and that my errors 'are the responsibility of the Lord' who prompted me. This is a totally uncalled for remark, and IMO shows off his ego besides his scholarship.

I did not deride him as a tough teacher. The suggestion of a teacher role came from him first in post no.3. To that I said that I had no intention of playing a teacher and that perhaps he fitted that role better. It is to this remark that he said that he would rather be a school inspector. So, my lashing out at you for your post, or lashing out at Sangom for his posts, are nothing more than your biased extrapolations of the reality as it exists in the related threads.

My only point is that if Sangom is such a great Sanskrit scholar who has the ability to correct errors that might prove serious to chanting a stotra, and is so much concerned about imparting the right knowledge, why should he not take the initiative and post the right texts with his own correct interpretation of the stotras? There is no problem with me if he chooses only to correct errors, I welcome it, but only if he stops at that.

Flawed or not, I have an urge to share what I happen to know. I would certainly welcome corrections just for the sake of them, with no other loose talk.
 

Nara

Well-known member
Saidevo, Thanks for your response. IMO, Shri sagom was quite circumspect when correcting typos. His early comments about the authorship of the sthothras, etc., are valid ones even if you want to contest them. Inferring the role of teacher for you is also not uncalled for, given the title of the thread urges readers to learn from these posts.

Asking him to take the initiative and post stotras with accurate text and interpretation is also not a reasonable thing to suggest. I am reminded of the joke -- an old lady asked an yet unmarried young man, ஏண்டா இன்னும் கல்யாணம் பண்ணிக்கலை, and the irritated young man answered, நீதான் பொண்டாட்டியா இரேன்.

Shri Sangom may have no interest in this task. His wish that the author, in this case you, takes the trouble of avoiding errors, in the presentations meant for the edification of others, does not mean he wishes to spend his time on typing up sthothras. All said and done, I think you would agree that his corrections do add value to your posts. For this reason alone the additional comments he offers may be tolerated.

I have no objection fighting with Shri Sangom on points of contention. I have done so, and I will continue to do so. I would like to think of him as our Bhishma, fight him all you like, but be respectful. Like Bhishma, he may be quite critical sometimes, but he has a lot to teach us all.

Now, I have a solution for you. I suggest you make peace with Shri Sangom, and get him to collaborate with you. Send the sthothra text to him ahead of time and get the typos corrected, interpretations straightened out. This way, your posts will be free of errors and everyone will benefit. Time and again Shri Sangom has shown himself to be a great scholarly asset to all of us. Please think about it.

Cheers!
 

sangom

Well-known member
Saidevo, Thanks for your response. IMO, Shri sagom was quite circumspect when correcting typos. His early comments about the authorship of the sthothras, etc., are valid ones even if you want to contest them. Inferring the role of teacher for you is also not uncalled for, given the title of the thread urges readers to learn from these posts.

Asking him to take the initiative and post stotras with accurate text and interpretation is also not a reasonable thing to suggest. I am reminded of the joke -- an old lady asked an yet unmarried young man, ஏண்டா இன்னும் கல்யாணம் பண்ணிக்கலை, and the irritated young man answered, நீதான் பொண்டாட்டியா இரேன்.

Shri Sangom may have no interest in this task. His wish that the author, in this case you, takes the trouble of avoiding errors, in the presentations meant for the edification of others, does not mean he wishes to spend his time on typing up sthothras. All said and done, I think you would agree that his corrections do add value to your posts. For this reason alone the additional comments he offers may be tolerated.

I have no objection fighting with Shri Sangom on points of contention. I have done so, and I will continue to do so. I would like to think of him as our Bhishma, fight him all you like, but be respectful. Like Bhishma, he may be quite critical sometimes, but he has a lot to teach us all.

Now, I have a solution for you. I suggest you make peace with Shri Sangom, and get him to collaborate with you. Send the sthothra text to him ahead of time and get the typos corrected, interpretations straightened out. This way, your posts will be free of errors and everyone will benefit. Time and again Shri Sangom has shown himself to be a great scholarly asset to all of us. Please think about it.

Cheers!
Dear Shri Nara,

Thank you very much for your advice to both of us and the many good words you have for me. My objection, at this point, is that Shri Saidevo made it known that he welcomes corrections, but not my remarks. I found it very reasonable, agreed that I would confine myself to the corrections and adhered to my promise in my post #2 above. Then suddenly and unilaterally, Saidevo starts making observations which are themselves not correct (since he does not perhaps know even the rudiments of Sanskrit, he fails to appreciate that 'bandhU' denotes dual, meaning just two relatives, but 'bandhu' will give the correct meaning of 'relation/relative' which here covers the entire group; similarly 'Saranye' will mean someething related to Sarad ritum like Saranmukha=the commencement of autumn, and does not replace "SaraNyA"f=affording shelter, protection; but still tries to make fun saying these are only flaws in words - SorkutRam). That was why I had to point out since he not only not makes his posts error-free, but also tries to make light of well-intentioned amendments/corrections.

Despite whatever his future remarks may be, I will try to point out mistakes and correct the stotras, because I feel really ashamed that we boast about ourselves as "brahmins" but do not equip ourselves with any of the minimum qualities or qualifications, and, on top of that go about spreading slokas, mantras, etc., ridden with mistakes. I propose to do this as a service to this forum and to those who might like to learn from what are posted here, unless, of course, Praveen or the moderator ask me to stop.

I have no quarrel or enmity with Shri Saidevo and I feel he is sincere about what he is doing. I wish him well. But I would request him to have his posts shown to some one who is knowledgeable about these things. I may not be able to see all that he might send to me and he may also know people who are real scholars.

Incidentally, it is not Shri Saidevo alone, but many others too, who post slokas, mantras full of all types of mistakes.

Whenever I get time, I am also contributing slokas/mantras as may be seen in some other threads. But my output is meagre.
 
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saidevo

Well-known member
namaste shrI Sangom and other members.

Let me try to clarify as to why I am interested in doing my small translational work of popular Hindu stotras and shlokas, although many if not most of them are already there on the Internet.

01. My idea of translation is that it should completely match the flow of thoughts in the original, besides matching the flow of words as much as possible, limited only by the English language and the translator's knowledge about the two languages involved. I feel that only this way can justification be done to the author of the original: the reader should be able to see the author and feel the original atmosphere in the translation, rather than read just a paraphrase by the translator.

It is with this conviction that I approach my translations of works published in Tamizh about KAnchi ParamAchArya and the Shringeri Jagadgurus. I am reasonably sure of accomplishing my goals there, going by the kind remarks of appreciation posted by members in this and other forums where I post those translations, and from the personal mails I receive from time to time.

02. As you say, yes, my Sanskrit knowledge is less than rudimentary, specially at the grammatical level, although this is not a hurdle to my enthusiasm in translating stotras. Here, my idea is that a devoted Hindu should have ready and free access to the correct original text, with a good transliteration (such as in the ITRANS scheme by Avinash Chopde) and at least summary interpretation (if not pada-pATha) that matches the flow of thoughts and words in the original. I find that the popular translations one can see on the Net are not on these lines (I am not saying they are good or bad), so I make an attempt, with all sincerity, knowing fully that my work is bound to have flaws, and hoping that someone corrects it.

03. As you say, again, most of us Brahmins have failed to learn the sacred saMskRta bhAShA during the time of school/college education. As for me, after over twenty years of association with the Infotech, I now find it very difficult to learn the language. And since I am a fiercely independent man (who has high regards for every AchArya, but is not closely associated with any), I would rather study the language and the shAstras at my own pace by some self-teaching from books and audio/video CDs. At this age, when I am running sixty, my aim can only be to try to be literate enough to read and understand the stotras, the GItA and the UpaniShads, rather than first become a Sanskrit scholar and then approach the shAstras.

04. Thus, instead of the bottom-up method, I am trying the top-down approach (to whatever extent it works)--going from the stotras and shAstra-vAkyas to the saMskRtam in them. In this approach, I try to share whatever knowledge I happen to gain by self-learning, chiefly for the experience of delight involved in it, however flawed my posts are, that's all.

05. Since there are none with the Sanskrit/scriptural knowledge or the interest or time to verify my translations, and since I would like to do it independently in the first place, I post them in the three forums--TBF, KF and HDF--for validation. Therefore, I should--and do--welcome corrections from members who have the knowledge and time.

06. I am glad you would continue to do the corrections in whatever translations I post here. Since you won't have time to check my translations in advance, and since you have no time for the extensive typing and conversion work involved in presenting the original text, I have an alternate proposal: let me post my translations here with their errors and you do the corrections as you can find time, but, instead of posting your corrections separately, you can do it wherever possible in my post--correcting directly in the text and translation, and removing incorrect text, as this would be much better--to have all the right text and translation in one place. Later, when the number of stotras completed by us pile up, we can collect them into a pdf file, which anyone can own and distribute freely.

I request Praveen to explore the possibility of letting shrI Sangom edit my translations right in my posts.

Ultimately, we both are mutually interested to learn and share, so why make a fuss?
 

praveen

Life is a dream
Staff member
I request Praveen to explore the possibility of letting shrI Sangom edit my translations right in my posts.

Unfortunately, that is not possible. But shri nara said, you two can exchange notes via private messages and then make a unified posting.
 
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saidevo

Well-known member
namaste everyone.

I have since incorporated the two corrections in the original post, made by shrI Sangom in his post no.2, marking them in blue color. If any member has already saved the earlier version, they may please save the corrected versioin over the earlier one.
 

kahanam

Active member
I am reminded about an old story. Sage Vyasa and Bhagavan Adi Shankara were once engaged in a lengthy discussion and it appeared as though there would be no end to the discussions. The Bhaktha listening in seemed to have remarked that he was seeing Lord Vishnu and Lord Siva together and who could ever hope to arbitrate in their discussion. On behalf of the forum, I request the great people Sri Saidevo and Sri. Sangom to work together and produce superb works to the benefit of us all!
 
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saidevo

Well-known member
namaste shrI Kahanam.

Please desist from making comparisons with divine personalities. May both VyAsamaharShi and Shankara BhagavadpAda ensure that there are no traces of ahaMbhAvam and mamatA in my compilations and posts, since they--as well as I--know about my limitations.

Personally, I feel that anyone here can do these compilations I am doing, if they can find the time.
 
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saidevo

Well-known member
vaidyanAthASTakam

Maheshvara Shiva is worshipped in the form of vaidyanAtha--master healer, at two popular temples in India. One is the famous VaitthIsvaran temple in TamizhnADu and the other is at Parle, MaharAShtra. Some information about these temples is found in these links:
Vaitheeswaran Temple - Wikipedia, the free encyclopedia
Vaidyanath Temple Jyothirlinga Parli Vaijnath

Sanskrit Text

॥ वैद्यनाथाश्टकम् ॥

श्रीरामसौमित्रिजटायुवेद षडाननादित्य कुजार्चिताय ।
श्रीनीलकण्ठाय दयामयाय श्रीवैद्यनाथाय नमःशिवाय ॥ १ ॥

गङ्गाप्रवाहेन्दु जटाधराय त्रिलोचनाय स्मर कालहन्त्रे ।
समस्त देवैरभिपूजिताय श्रीवैद्यनाथाय नमःशिवाय ॥ २ ॥

भक्तःप्रियाय त्रिपुरान्तकाय पिनाकिने दुष्टहराय नित्यम् ।
प्रत्यक्षलीलाय मनुष्यलोके श्रीवैद्यनाथाय नमःशिवाय ॥ ३ ॥

प्रभूतवातादि समस्तरोग प्रनाशकर्त्रे मुनिवन्दिताय ।
प्रभाकरेन्द्वग्नि विलोचनाय श्रीवैद्यनाथाय नमःशिवाय ॥ ४ ॥

वाक् श्रोत्र नेत्राङ्घ्रि विहीनजन्तोः वाक्शोत्रोनेत्रांघ्रिसुखप्रदाय ।
कुष्ठादिसर्वोन्नतरोगहन्त्रे श्रीवैद्यनाथाय नमःशिवाय ॥ ५ ॥

वेदान्तवेद्याय जगन्मयाय योगीश्वरद्येय पदाम्बुजाय ।
त्रिमूर्तिरूपाय सहस्रनाम्ने श्रीवैद्यनाथाय नमःशिवाय ॥ ६ ॥

स्वतीर्थमृड्भस्मभृताङ्गभाजां पिशाचदुःखार्तिभयापहाय ।
आत्मस्वरूपाय शरीरभाजां श्रीवैद्यनाथाय नमःशिवाय ॥ ७ ॥

श्रीनीलकण्ठाय वृषध्वजाय स्रक्गन्ध भस्माद्यभिशोभिताय ।
सुपुत्रदारादि सुभाग्यदाय श्रीवैद्यनाथाय नमःशिवाय ॥ ८ ॥

बालाम्बिकेश वैद्येश भवरोगहरेति च ।
जपेन्नामत्रयं नित्यं महारोगनिवारणम् ॥ ९ ॥

॥ इति श्री वैद्यनाथाश्टकम् ॥

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BarAha Transliteration

|| vaidyanAthASTakam ||

shrIrAmasaumitrijaTAyuveda ShaDAnanAditya kujArchitAya |
shrInIlakaNThAya dayAmayAya shrIvaidyanAthAya namaHshivAya || 1 ||

ga~ggApravAhendu jaTAdharAya trilochanAya smara kAlahantre |
samasta devairabhipUjitAya shrIvaidyanAthAya namaHshivAya || 2 ||

bhaktaHpriyAya tripurAntakAya pinAkine duShTaharAya nityam |
pratyakShalIlAya manuShyaloke shrIvaidyanAthAya namaHshivAya || 3 ||

prabhUtavAtAdi samastaroga pranAshakartre munivanditAya |
prabhAkarendvagni vilochanAya shrIvaidyanAthAya namaHshivAya || 4 ||

vAk shrotra netrA~gghri vihInajantoH vAkshotronetrAMghrisukhapradAya |
kuShThAdisarvonnatarogahantre shrIvaidyanAthAya namaHshivAya || 5 ||

vedAntavedyAya jaganmayAya yogIshvaradyeya padAmbujAya |
trimUrtirUpAya sahasranAmne shrIvaidyanAthAya namaHshivAya || 6 ||

svatIrthamRuDbhasmabhRutA~ggabhAjAM pishAchaduHkhArtibhayApahAya |
AtmasvarUpAya sharIrabhAjAM shrIvaidyanAthAya namaHshivAya || 7 ||

shrInIlakaNThAya vRuShadhvajAya srakgandha bhasmAdyabhishobhitAya |
suputradArAdi subhAgyadAya shrIvaidyanAthAya namaHshivAya || 8 ||

bAlAmbikesha vaidyesha bhavarogahareti cha |
japennAmatrayaM nityaM mahAroganivAraNam || 9 ||

|| iti shrI vaidyanAthASTakam ||

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Audio link to rendition by Uma Mohan and Gayatri
Sacred Chants for Stress Relief - Vaidhyanathashtakam Mp3 & Video Clip

*****

pada-pATham: verbal/phrasal meaning

shrIrAmasaumitrijaTAyuveda ShaDAnanAditya kujArchitAya |
shrInIlakaNThAya dayAmayAya shrIvaidyanAthAya namaHshivAya || 1 ||

shrI-rAma | saumitri | jaTAyu | veda | ShaDAnana | Aditya | kuja | architAya |
RAma | LakShmaNa | JaTAyu | knew the greatness about (and worshipped) |
the six-mouthed, that is, God ShaNmukha | Sun god | Mars god | worshipped by |

shrI-nIlakaNThAya | dayAmayAya | shrI-vaidyanAthAya | namaH-shivAya || 1 ||
(one who is of) blue neck | compassion-personified |
Lord of medication | I bow to Shiva |
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ga~ggApravAhendu jaTAdharAya trilochanAya smara kAlahantre |
samasta devairabhipUjitAya shrIvaidyanAthAya namaHshivAya || 2 ||

ga~ggA | pravAha | indu | jaTAdharAya | trilochanAya | smara | kAla | hantre |
GangA river | flowing | moon | having twisted locks of hair |
having three eyes | kAmadeva--manmatha--god of love | Yama--god of death | destroyer |

samasta | devair | abhi | pUjitAya | shrI-vaidyanAthAya | namaH-shivAya || 2 ||
all the | Devas | by | worshipped/adores |
Lord of medication | I bow to Shiva |
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bhaktaHpriyAya tripurAntakAya pinAkine duShTaharAya nityam |
pratyakShalIlAya manuShyaloke shrIvaidyanAthAya namaHshivAya || 3 ||

bhaktaH | priyAya | tripura | antakAya | pinAkine | duShTa | harAya | nityam |
devotees | treat with kindness | three cities of Tripuram | destroyed |
holds the bow called PinAka | the wicked | destroyed | day by day

pratyakSha | lIlAya | manuShya-loke | shrI-vaidyanAthAya namaH-shivAya || 3 ||
seen with the eyes | sportive | world of humans |
Lord of medication | I bow to Shiva |
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prabhUtavAtAdi samastaroga pranAshakartre munivanditAya |
prabhAkarendvagni vilochanAya shrIvaidyanAthAya namaHshivAya || 4 ||

prabhUta | vAtAdi | samasta | roga | pranAshakartre | muni | vanditAya |
deeply affecting/influencing | afflictions such as rheumatism and arthritis |
all | diseases | root out | sage | praised by |

Note:
nAsha--destruction, vinAsha--transformation by change,
pranAsha--destruction to the root.

prabhAkara | indu | agni | vilochanAya | shrI-vaidyanAthAya | namaH-shivAya || 4 ||
sun | moon | of fire | as eyes |
Lord of medication | I bow to Shiva |
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vAk shrotra netrA~gghri vihInajantoH vAkshotronetrAMghrisukhapradAya |
kuShThAdisarvonnatarogahantre shrIvaidyanAthAya namaHshivAya || 5 ||

vAk | shrotra | netra | angghri | vihIna| jantoH |
vAk | shotra | netra | aMghri | sukha | pradAya |
(organ of) speech | (organ of) hearing | eye | foot | wanting/destitute/deprived of | people |
speech | hearing | eye | foot | ease/comfort | giver

kuShThAdi | sarva | unnata | roga | hantre | shrI-vaidyanAthAya | namaH-shivAya || 5 ||
leprosy and such | all | formidable/devastating | diseases | destroyer |
Lord of medication | I bow to Shiva |
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vedAntavedyAya jaganmayAya yogIshvaradyeya padAmbujAya |
trimUrtirUpAya sahasranAmne shrIvaidyanAthAya namaHshivAya || 6 ||

vedAnta | vedyAya | jagan-mayAya | yogIshvara-dyeya | pada-ambujAya |
VedAnta | known through | universal illusion | meditated by yogis | having lotus feet

trimUrti | rUpAya | sahasra-nAmne | shrI-vaidyanAthAya | namaH-shivAya |
the three Gods | form of | having a thousand names |
Lord of medication | I bow to Shiva |
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svatIrthamRuDbhasmabhRutA~ggabhAjAM pishAchaduHkhArtibhayApahAya |
AtmasvarUpAya sharIrabhAjAM shrIvaidyanAthAya namaHshivAya || 7 ||

sva-tIrtha | mRuD | bhasma-bhRuta | angga | bhAjAM | pishAcha |
duHkhArti | bhaya | apahAya |
own pond | Shiva | wearing ashes | over all limbs | sharing/participating |
evil spirits | suffering caused by | fear | removes/repels

Atma | sva | rUpAya | sharIra | bhAjAM | shrI-vaidyanAthAya | namaH-shivAya |
Self | own | personification | body | occupies |
Lord of medication | I bow to Shiva |
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shrInIlakaNThAya vRuShadhvajAya srakgandha bhasmAdyabhishobhitAya |
suputradArAdi subhAgyadAya shrIvaidyanAthAya namaHshivAya || 8 ||

shrI-nIlakaNThAya | vRuSha | dhvajAya | srak-gandha | bhasmAdya |
abhi | shobhitAya |
(one who is of) blue neck | bull | having in the flag | fragrance of flowers |
and by the ashes | on account of | shines/adorned by |

suputra| dArAdi | subhAgya | dAya | shrI-vaidyanAthAya | namaH-shivAya |
good children | and wife | good fortune | gives/grants |
Lord of medication | I bow to Shiva |
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bAlAmbikesha vaidyesha bhavarogahareti cha |
japennAmatrayaM nityaM mahAroganivAraNam || 9 ||

bAlAmbika-Isha | vaidya-Isha | bhava-roga | hareti | cha |
BAlAmbikA's Lord | God of medication | disease of birth | removes | and |

japen-nAma | trayaM | nityaM | mahA-roga | nivAraNam |
recited this prayer of nAmAvalis | thrice | daily | all great diseases | would get cured |

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sArArtha: synoptic meaning

01. I bow to Shiva, the Lord of medication,
whose greatness, shrI RAma, LakShmaNa, and JaTAyu knew about and worshipped;
whom ShaNmukha, Aditya, and Kuja worshipped;
and one who is of blue neck, and compassion-personified.

02. I bow to Shiva, the Lord of medication,
who wears on his twisted locks of hair, the flowing GangA river and the moon;
who has three eyes; who killed KAmadeva, the god of love, and Yama, the god of death;
and who is worshipped by all the Devas.

03. I bow to Shiva, the Lord of medication,
who treats his devotees with kindness (and is their beloved);
who destroyed the three cities of Tripura;
who holds the bow called PinAka;
who destroys the wicked, day by day;
and whose sports are plainly visible to the eyes in the world of humans.

04. I bow to Shiva, the Lord of medication,
who roots out all diseases including the deeply affecting ones,
such as rheumatism and arthritis;
who is praised by sages;
and who has the sun and the moon as his eyes.

05. I bow to Shiva, the Lord of medication,
who cures/gives ease to the people who have problems of inadequacy
in organs of speech, hearing and walking;
and who destroys formidable/devastating diseases such as leprosy.

06. I bow to Shiva, the Lord of medication,
who is known through the VedAnta;
who is the universal illusion (that is, the mAyA of this universe);
whose lotus feet are meditated on by yogis;
who is of the form of the TrimUtis (BrahmA, ViShNu, Rudra);
and who has a thousand names.

07. I bow to Shiva, the Lord of medication, for
by the sacred pond (in his temple), and the ashes he wears all over his limbs,
if they are shared/received/used,
all the suffering due to fear of evil spirits will be removed;
he is the Atman--Self, that occupies the body;

08. I bow to Shiva, the Lord of medication,
who is of blue neck, who has a bull in his flag,
who shines adorned by fragrant flowers and sacred ashes,
and who gives good children and wife, and (other) good fortunes (in life).

09. Those who recite this prayer of nAmAvali--series of names,
thrice daily, (thus) praying to the Lord of BAlAmbikA,
and the God of Medication, who removes the disease of birth,
would get all their great diseases cured.

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kahanam

Active member
Superb medicinal hymn praising Lord Vaideeswaran! Thanks to Sri Saidevo for presenting this! Is the authorship that of Adi Sankara Bhagavadpatha?
 
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saidevo

Well-known member
suvarNamAlA stuti

The 'suvarNamAla stuti' is so called because it has 50 shlokas, each starting with a letter of the Sanskrit alphabet. Composed by Adi ShankarAchArya BhagavadpAda, this stuti facilitates accompaniment of music. In the pUrvArtha--first half of each shloka, Shankara sings the glory of Maheshvara Shiva. In the uttarArtha--last half, which is identical in all the shlokas, he surrenders to the Bhagavad-charaNam--divine feet.

Smt.UmA Mohan and GAyatrI Devi have sung a selection of fifteen shlokas from this stuti, and set their song to a lilting tune with graceful music from western instruments, thus giving the traditional soma in a new bottle. This song can be heard online here:
Suvarnamala stuti MP3
Shiva Suvarnamala Stuti Free MP3 Downloads

The translation and pada-pATham below are from the book'ShrI Jagadguru GranthamAlA', volume 5, published by Smt.LingammAL RAmarAju ShAshtra-pratiShThA Trust, RAjapAlayam, TamizhnAdu. The book in 10 volumes, consisting of Shankara's works translated in Tamizh, is available at the Giri Trading Agency, Mylapore, Chennai.

Sanskrit Text

॥ सुवर्णमालास्तुतिः ॥

ईश गिरीश नरेश परेश महेश बिलेशयभूषण भो ।
साम्ब सदाशिव शम्भो शङ्कर शरणम् मे तव चरणयुगम् ॥ ०४ ॥

उमया दिव्यसुमङ्गलविग्रहयालिङ्गितवामाङ्ग विभो ।
साम्ब सदाशिव शम्भो शङ्कर शरणम् मे तव चरणयुगम् ॥ ०५ ॥

ऊरीकुरु मामज्ञमनाथं दूरीकुरु मे दुरितं भो ।
साम्ब सदाशिव शम्भो शङ्कर शरणम् मे तव चरणयुगम् ॥ ०६ ॥

ऋषिवरमानसहंस चराचरजननस्थितिलयकारण भो ।
साम्ब सदाशिव शम्भो शङ्कर शरणम् मे तव चरणयुगम् ॥ ०७ ॥

अन्तःकरणविशुद्दिं भक्तिम् च त्वयि सतीं प्रदेहि विभो ।
साम्ब सदाशिव शम्भो शङ्कर शरणम् मे तव चरणयुगम् ॥ १४ ॥

करुणावरुणालय मयि दास उदासस्तवोचितो न हि भो ।
साम्ब सदाशिव शम्भो शङ्कर शरणम् मे तव चरणयुगम् ॥ १६ ॥

जय कैलाशनिवास प्रमथगणाधीश भूसुरार्चित भो ।
साम्ब सदाशिव शम्भो शङ्कर शरणम् मे तव चरणयुगम् ॥ २३ ॥

झनुतकजङ्किणुझनुतत्किटतकशब्दैर्नटसि महानट भो ।
साम्ब सदाशिव शम्भो शङ्कर शरणम् मे तव चरणयुगम् ॥ २४ ॥

धर्मस्थापनदक्ष त्र्यक्ष गुरो दक्षयज्ञशिक्षक भो ।
साम्ब सदाशिव शम्भो शङ्कर शरणम् मे तव चरणयुगम् ॥ ३४ ॥

बलमारोग्यं चायुस्त्वद्गुणरुचिताम् चिरं प्रदेहि विभो ।
साम्ब सदाशिव शम्भो शङ्कर शरणम् मे तव चरणयुगम् ॥ ३८ ॥

भगवन्भर्ग भयापह भूतपते भूतिभूषिताङ्ग विभो ।
साम्ब सदाशिव शम्भो शङ्कर शरणम् मे तव चरणयुगम् ॥ ३९ ॥

शर्व देव सर्वोत्तम सर्वद दुर्वृत्तगर्वहरण विभो ।
साम्ब सदाशिव शम्भो शङ्कर शरणम् मे तव चरणयुगम् ॥ ४५ ॥

षड्रिपुषडूर्मिषड्विकारहर सन्मुख षण्मुखजनक विभो ।
साम्ब सदाशिव शम्भो शङ्कर शरणम् मे तव चरणयुगम् ॥ ४६ ॥

सत्यम् ज्ञानमनन्तं ब्रह्मेत्येतल्लक्षण लक्षित भो ।
साम्ब सदाशिव शम्भो शङ्कर शरणम् मे तव चरणयुगम् ॥ ४७ ॥

हाहाहूहूमुखसुरगायकगीतापदानपद्य विभो ।
साम्ब सदाशिव शम्भो शङ्कर शरणम् मे तव चरणयुगम् ॥ ४८ ॥

॥ इति श्री शङ्कराचार्य कृत सुवर्णमालास्तुतिः ॥

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BarAha Transliteration

|| suvarNamAlAstutiH ||

Isha girIsha naresha paresha mahesha bileshayabhUShaNa bho |
sAmba sadAshiva shambho sha~gkara sharaNam me tava charaNayugam || 04 ||

umayA divyasuma~ggalavigrahayAli~ggitavAmA~gga vibho |
sAmba sadAshiva shambho sha~gkara sharaNam me tava charaNayugam || 05 ||

UrIkuru mAmaj~jamanAthaM dUrIkuru me duritaM bho |
sAmba sadAshiva shambho sha~gkara sharaNam me tava charaNayugam || 06 ||

RuShivaramAnasahaMsa charAcharajananasthitilayakAraNa bho |
sAmba sadAshiva shambho sha~gkara sharaNam me tava charaNayugam || 07 ||

antaHkaraNavishuddiM bhaktim cha tvayi satIM pradehi vibho |
sAmba sadAshiva shambho sha~gkara sharaNam me tava charaNayugam || 14 ||

karuNAvaruNAlaya mayi dAsa udAsastavochito na hi bho |
sAmba sadAshiva shambho sha~gkara sharaNam me tava charaNayugam || 16 ||

jaya kailAshanivAsa pramathagaNAdhIsha bhUsurArchita bho |
sAmba sadAshiva shambho sha~gkara sharaNam me tava charaNayugam || 23 ||

jhanutakaja~gkiNujhanutatkiTatakashabdairnaTasi mahAnaTa bho |
sAmba sadAshiva shambho sha~gkara sharaNam me tava charaNayugam || 24 ||

dharmasthApanadakSha tryakSha guro dakShayaj~jashikShaka bho |
sAmba sadAshiva shambho sha~gkara sharaNam me tava charaNayugam || 34 ||

balamArogyaM chAyustvadguNaruchitAm chiraM pradehi vibho |
sAmba sadAshiva shambho sha~gkara sharaNam me tava charaNayugam || 38 ||

bhagavanbharga bhayApaha bhUtapate bhUtibhUShitA~gga vibho |
sAmba sadAshiva shambho sha~gkara sharaNam me tava charaNayugam || 39 ||

sharva deva sarvottama sarvada durvRuttagarvaharaNa vibho |
sAmba sadAshiva shambho sha~gkara sharaNam me tava charaNayugam || 45 ||

ShaDripuShaDUrmiShaDvikArahara sanmukha ShaNmukhajanaka vibho |
sAmba sadAshiva shambho sha~gkara sharaNam me tava charaNayugam || 46 ||

satyam j~jAnamanantaM brahmetyetallakShaNa lakShita bho |
sAmba sadAshiva shambho sha~gkara sharaNam me tava charaNayugam || 47 ||

hAhAhUhUmukhasuragAyakagItApadAnapadya vibho |
sAmba sadAshiva shambho sha~gkara sharaNam me tava charaNayugam || 48 ||

|| iti shrI sha~gkarAchArya kRuta suvarNamAlAstutiH ||

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pada-pATham cha sArArtham:
verbal/phrasal and synoptic meaning


Isha girIsha naresha paresha mahesha bileshaya-bhUShaNa bho |
sAmba sadAshiva shambho sha~gkara sharaNam me tava charaNayugam || 04 ||

bho Isha--Hey, Ishvara!
girIsha--Lord of the KailAsh mountain,
naresha--Lord of mankind, paresha--highest god, mahesha--great god,
bileshaya-bhUShaNa--who has for his ornaments, serpents that live in holes.

sa-amba--together with goddess AmbikA, sadhA-shiva--always of auspicious nature,
shambho--cause of happiness, tava--your, charaNayugam--pair of feet,
sharaNam--refuge.

04. Hey, Ishvara! Lord of the KailAsh mountain, lord of mankind, highest god, great god, who has for his ornaments, serpents that live in holes.

One who is always with goddess AmbikA, always of auspicious nature, and the cause of happiness! I take refuge in your pair of feet.

*****

umayA divya-suma~ggala-vigrahayA-Ali~ggita-vAmA~gga vibho |
sAmba sadAshiva shambho sha~gkara sharaNam me tava charaNayugam || 05 ||

vibho--Hey, Ubiquitous!
divya--beautiful, sumanggala--filled with auspiciousness,
vigrahayA--of the body, umayA--by goddess PArvatI,
Alinggana--embraced, vAmAngga--the left side of his body.

05. Hey, Ubiquitous! One who has the left side of his body embraced by the beautiful goddess PArvatI (aks UmA), who is filled with auspiciousness.

One who is always with goddess AmbikA, always of auspicious nature, and the cause of happiness! I take refuge in your pair of feet.

*****

UrIkuru mAmaj~jamanAthaM dUrIkuru me duritaM bho |
sAmba sadAshiva shambho sha~gkara sharaNam me tava charaNayugam || 06 ||

bho--Hey, Ishvara!
ajnAnam--one who is ignorant, anAthaM--with no recourse, mAM--me, UrIkuru--accept.
me--my, duritaM--sins, dUrikuru--you remove them.

06. Hey, Ishvara! You accept me who is ignorant, with no recourse; and my sins, you remove them.

One who is always with goddess AmbikA, always of auspicious nature, and the cause of happiness! I take refuge in your pair of feet.

*****

RuShivara-mAnasa-haMsa charAchara-janana-sthiti-laya-kAraNa bho |
sAmba sadAshiva shambho sha~gkara sharaNam me tava charaNayugam || 07 ||

bho--Hey, Ishvara!
RuShivara--of excellent Rishis--sages, mAnasa--in the lake of MAnasa-saras of their mind, haMsa--one who is like the Swan that sails! charAchara--for all moving and stationary beings, janana-sthiti-laya--birth-sustenance-death, kAraNa--cause.

07. Hey, Ishvara! You remain as the Swan that sails in the still waters of the lake of the minds of excellent sages! You are the cause for the birth, sustenance and death of all the moving and stationary beings of the world.

One who is always with goddess AmbikA, always of auspicious nature, and the cause of happiness! I take refuge in your pair of feet.

*****

antaHkaraNa-vishuddiM bhaktim cha tvayi satIM pradehi vibho |
sAmba sadAshiva shambho sha~gkara sharaNam me tava charaNayugam || 14 ||

vibho--Hey, Ubiquitous!
antaHkaraNa-vishuddiM--purity of mind, and tvayi--with you, satIM--excellent,
bhaktim cha--devotion too, pradehi--please give (me).

14. Hey, Ubiquitous! Please give me purity of mind and excellent devotion with you.

One who is always with goddess AmbikA, always of auspicious nature, and the cause of happiness! I take refuge in your pair of feet.

*****

karuNAvaruNAlaya mayi dAsa udAsastavochito na hi bho |
sAmba sadAshiva shambho sha~gkara sharaNam me tava charaNayugam || 16 ||

bho karuNAvaruNAlaya--Hey Ishvara, who is the ocean of compassion!
tava--for you, dAse--one who is servant, mayi--towards me,
udAsaH--being indifferent, na uchito hi--is not proper, is it?

16. Hey Ishvara, who is the ocean of compassion! It is not proper for you to be indifferent towards me, who is a servant for you, is it?

One who is always with goddess AmbikA, always of auspicious nature, and the cause of happiness! I take refuge in your pair of feet.

*****

jaya kailAsha-nivAsa pramatha-gaNAdhIsha bhUsur-Archita bho |
sAmba sadAshiva shambho sha~gkara sharaNam me tava charaNayugam || 23 ||

bho--Hey, Ishvara!
kailAshanivAsa--who resides in the mountain of KailAsha,
pramatha-gaNAdhIsha--Lord of the Pramada GaNas,
bhUsur-Archita--who is worshipped by brahmins (also people of the earth and devas)
jaya--may you be victorious.

23. Hey, Ishvara! who resides in the mountain of KailAsha, who is the Lord of the Pramada GaNas and who is worshipped by brahmins (also people of the earth and devas).

One who is always with goddess AmbikA, always of auspicious nature, and the cause of happiness! I take refuge in your pair of feet.

*****

jhanutaka-ja~gkiNu-jhanutat-kiTataka-shabdair-naTasi mahA-naTa bho |
sAmba sadAshiva shambho sha~gkara sharaNam me tava charaNayugam || 24 ||

bho mahA-naTa--the greatest among the dancers!
jhanutaka-ja~gkiNu-jhanutat-kiTataka-shabdair-naTasi--
with the sounds of jaNu taka jang kiNu, jaNu tat kiTa taka, you dance.

24. Hey, the Greatest among the Dancers (one who taught the art of dance)! You dance with the sounds of jaNu taka jang kiNu, jaNu tat kiTa taka, which are the sounds arising out of your dancing.

One who is always with goddess AmbikA, always of auspicious nature, and the cause of happiness! I take refuge in your pair of feet.

*****

dharma-sthApana-dakSha tryakSha guro dakSha-yaj~ja-shikShaka bho |
sAmba sadAshiva shambho sha~gkara sharaNam me tava charaNayugam || 34 ||

bho--Hey, Ishvara!
dharma-sthApana-dakSha--who has the power/efficacy to sustain dharma,
tryakSha--who is three-eyed, guro--guru,
dakSha-yaj~ja-shikShaka--who destroyed DakSha's fire sacrifice.

34. Hey, Ishavara! who has the power and efficacy to sustain dharma, who is three-eyed, guru, and who destroyed DakSha's yajna;

One who is always with goddess AmbikA, always of auspicious nature, and the cause of happiness! I take refuge in your pair of feet.

*****

balam-ArogyaM cha-Ayus-tvad-guNa-ruchitAm chiraM pradehi vibho |
sAmba sadAshiva shambho sha~gkara sharaNam me tava charaNayugam || 38 ||

vibho--Hey, Ubiquitous!
balaM--strength, ArogyaM--diseaseless health, AyuH--long life,
tvad-guNa-ruchitAm--in your natural qualities joy and satisfaction,
chiraM--for a long time, pradehi--please give (me).

38. Hey, Ubiquitous! Please give me strength in the body and long life that facilitate my having joy and satisfaction in your natural qualities, and grace me that these are long lasting and ever present.

One who is always with goddess AmbikA, always of auspicious nature, and the cause of happiness! I take refuge in your pair of feet.

*****

bhagavan-bharga bhayApaha bhUtapate bhUti-bhUShitA~gga vibho |
sAmba sadAshiva shambho sha~gkara sharaNam me tava charaNayugam || 39 ||

vibho--Hey, Ubiquitous!
bhagavan--God, bharga--who destroys sins, bhayApaha--removes fear,
bhUtapate--Lord of (the gaNas and) all beings,
bhUti-bhUShitA~gga--who has the body adorned by the sacred ash.

39. Hey, Ubiquitous! who is called bhagavan (as he possesses at all times aishvarya--sovereignty/wealth, vIrya--heroism, yashas--glory/honour, jnAnam--knowledge and vairAgyam--dispassion), who destroyes sins, removes fear, is the Lord of his BhUta-gaNas and all beings of the world, and who has a body adorned with the sacred ash,

One who is always with goddess AmbikA, always of auspicious nature, and the cause of happiness! I take refuge in your pair of feet.

*****

sharva deva sarvottama sarvada durvRutta-garva-haraNa vibho |
sAmba sadAshiva shambho sha~gkara sharaNam me tava charaNayugam || 45 ||

vibho--Hey, Ubiquitous!
sharva deva--god that destroys, sarvottama--best among all (gods), sarvada--all-bestowing,
durvRutta-garva-haraNa--removes the pride and arrogance of the bad and corrupt.

45: Hey, Ubiquitous! who is god that destroyes, best among all (gods), all-bestowing, and removes the pride and arrogance of the bad and corrupt,

One who is always with goddess AmbikA, always of auspicious nature, and the cause of happiness! I take refuge in your pair of feet.

*****

ShaDripu-ShaDUrmi-ShaDvikArahara sanmukha ShaNmukha-janaka vibho |
sAmba sadAshiva shambho sha~gkara sharaNam me tava charaNayugam || 46 ||

vibho--Hey, Ubiquitous! who removes

ShaDripu--the six enemies:
kAma--krodha--lobha--moha--mada--mAtsarya
desire-anger-greed-lust-pride-jealousy,

ShaDUrmi--the six waves of sensations of body and mind:
thirst--hunger--grief--infatuation--old age--death,

ShaDvikArahara--the six changes/modifications of life:
asti--jAyate--vardhate--vipariNamate--apakShIyate--vinashyati
exists--takes birth--grows--matures--decays--dies,

sanmukha--who has sat--Reality, as his face,
ShaNmukha-janaka--father of the six-faced KArtikeya.

46: Hey, Ubiquitous! who removes the six enemies, the six waves of sensations and the six changes of life, who has sat--Reality, as his face, and who is the father of the six-faced KArtikeya,

One who is always with goddess AmbikA, always of auspicious nature, and the cause of happiness! I take refuge in your pair of feet.

*****

satyam j~jAnam-anantaM brahme-tyetal-lakShaNa lakShita bho |
sAmba sadAshiva shambho sha~gkara sharaNam me tava charaNayugam || 47 ||

bho--Hey, Ishvara!
brahme--who is Brahman/Brahmam, lakShita--distinguished by,
tyetal-lakShaNa--these characteristics, viz.,
satyam--Reality/Existence, jnAnam--Knowledge/Consciousness, anantaM--Infinitude/Bliss,

47. Hey, Ishvara! who is Brahman/Brahmam, distinguished by, these characteristics, viz.,
satyam-jnAnam-anantaM--Reality-Knowledge-Infinitude or Existence-Consciousness-Bliss,

One who is always with goddess AmbikA, always of auspicious nature, and the cause of happiness! I take refuge in your pair of feet.

*****

hAhA-hUhU-mukha-suragAyaka-gIta-apadAna-padya vibho |
sAmba sadAshiva shambho sha~gkara sharaNam me tava charaNayugam || 48 ||

vibho--Hey, Ubiquitous!
hAhA-hUhU-mukha--from HAhA and HUhU and others,
suragAyaka-- who are gandharva--singers of the Devaloka,
jIta--sung, apadAna-padya--has songs of heroic deeds and noble work.

48. Hey, Ubiquitous! who is sung by HAhA and HUhU and others, who are singers of the Devaloka, and has songs of heroic deeds and noble work,

One who is always with goddess AmbikA, always of auspicious nature, and the cause of happiness! I take refuge in your pair of feet.

*****
 
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saidevo

Well-known member
harisharaNAShTakam: Adi Shankara BhagavadpAdA

In the Shankara Advaita sampradAya, the smArthas are free to worship any form of Brahmam as Brahmam itself. In this shloka, Adi Shankara adores MahAViShNu as the Brahmam, and all other panchAyatana Gods as only his forms.

Sanskrit Text

॥ हरिशरणाष्टकं ॥

ध्येयं वदन्ति शिवमेव हि केचिदन्ये
शक्तिं गणेश-मपरेतु दिवाकरम् वै ।
रूपैस्तु तैरपि विभासि यतस्त्वमेव
तस्मात् त्वमेव शरणं मम शंखपाणे ॥ १ ॥

नो सोदरो न जनको जननी न जाया
नैवात्मजो न च कुलं विपुलं बलम् वा ।
सन्दृश्यते न किल कोऽपि सहायको मे
तस्मात् त्वमेव शरणं मम शंखपाणे ॥ २ ॥

नोपासिता मदमपास्य मया महान्त-
स्तीर्थानि चास्तिकधिया न हि सेवितानि ।
देवार्चनं च विधिव-न्न कृतं कदापि
तस्मात् त्वमेव शरणं मम शंखपाणे ॥ ३ ॥

दुर्वासना मम सदा परिकर्षयन्ति
चित्तं शरीरमपि रोगगणा दहन्ति ।
संजीवनं च परहस्तगतं सदैव
तस्मात् त्वमेव शरणं मम शंखपाणे ॥ ४ ॥

पूर्वं कृतानि दुरितानि मया तु यानि
स्मृत्वाखिलानि हृदय परिकंपते मे ।
ख्याता च ते पतीत-पावनता तु यस्मात्
तस्मात् त्वमेव शरणं मम शंखपाणे ॥ ५ ॥

दुःखं जरा जननजं विविधाश्च रोगाः
काक-श्व-सूकर-जनिर्निरये च पातः ।
ते विस्मृतेः फलमिदं विततं हि लोके
तस्मात् त्वमेव शरणं मम शंखपाणे ॥ ६ ॥

नीचोऽपि पापवलितोऽपि विनिन्दितोऽपि
ब्रूयात् तवाहमिति यस्तु किलैकवारम् ।
तं यच्छसीश निजलोक-मिति व्रतं ते
तस्मात् त्वमेव शरणं मम शंखपाणे ॥ ७ ॥

वेदेषु धर्मवचनेषु तथागमेषु
रामायणेऽपि च पुराण-कदंबके वा ।
सर्वत्र सर्वविधिना गतितस्त्वमेव
तस्मात् त्वमेव शरणं मम शंखपाणे ॥ ८ ॥

॥ इति श्रीशंकराचार्यविरचितं हरिशरणाष्टकं समाप्तम् ॥

*****

|| harisharaNAShTakaM ||

dhyeyaM vadanti shivameva hi kechidanye
shaktiM gaNesha-maparetu divAkaram vai |
rUpaistu tairapi vibhAsi yatastvameva
tasmAt tvameva sharaNaM mama shaMkhapANe || 1 ||

no sodaro na janako jananI na jAyA
naivAtmajo na cha kulaM vipulaM balam vA |
sandRushyate na kila ko&pi sahAyako me
tasmAt tvameva sharaNaM mama shaMkhapANe || 2 ||

nopAsitA madamapAsya mayA mahAnta-
stIrthAni chAstikadhiyA na hi sevitAni |
devArchanaM cha vidhiva-nna kRutaM kadApi
tasmAt tvameva sharaNaM mama shaMkhapANe || 3 ||

durvAsanA mama sadA parikarShayanti
chittaM sharIramapi rogagaNA dahanti |
saMjIvanaM cha parahastagataM sadaiva
tasmAt tvameva sharaNaM mama shaMkhapANe || 4 ||

pUrvaM kRutAni duritAni mayA tu yAni
smRutvAkhilAni hRudaya parikaMpate me |
khyAtA cha te patIta-pAvanatA tu yasmAt
tasmAt tvameva sharaNaM mama shaMkhapANe || 5 ||

duHkhaM jarA jananajaM vividhAshcha rogAH
kAka-shva-sUkara-janirniraye cha pAtaH |
te vismRuteH phalamidaM vitataM hi loke
tasmAt tvameva sharaNaM mama shaMkhapANe || 6 ||

nIcho&pi pApavalito&pi vinindito&pi
brUyAt tavAhamiti yastu kilaikavAram |
taM yachChasIsha nijaloka-miti vrataM te
tasmAt tvameva sharaNaM mama shaMkhapANe || 7 ||

vedeShu dharmavachaneShu tathAgameShu
rAmAyaNe&pi cha purANa-kadaMbake vA |
sarvatra sarvavidhinA gatitastvameva
tasmAt tvameva sharaNaM mama shaMkhapANe || 8 ||

|| iti shrIshaMkarAchAryavirachitaM harisharaNAShTakaM samAptam ||

*****

Audio link to rendition by Uma Mohan and Gayatri
Mp3 search results for : Dheyayam Vadanthi - Free Song Downloads at Fullsongs.net
Download HARI SHARANAASHTAKAM - MUST LISTEN Song and Music Video for Free - GoSong.net

*****

pada-pATham cha sArArtham:
verbal/phrasal and synoptic meaning


dhyeyaM vadanti shivameva hi kechidanye
dhyeyaM | vadanti | shivam eva | hi | kechid | anye
meditate upon/worship | say | Shiva only | certainly | some | others

shaktiM gaNesha-maparetu divAkaram vai |
shaktiM | gaNesham | apare | tu | divAkaram | vai |
Shakti | GaNesha | some others | only | day-maker, that is, Sun god | certainly.

rUpaistu tairapi vibhAsi yatastvameva
rUpaistu tairapi | vibhAsi | yatas | tvam-eva
one who in all these forms | shining | different | only you

tasmAt tvameva sharaNaM mama shaMkhapANe || 1 ||
tasmAt | tvam-eva | sharaNaM mama | shaMkhapANe || 1 ||
therefore | only you | are my protection | One who holds the conch in hand!

1. Some other people say worship only Shiva.
Some others say worship only Shakti, GaNesha or SUrya--Sun god.
It is only you who is shining in all these different forms.
Therefore, only you are my protection, O the conch-holding god!

*****

no sodaro na janako jananI na jAyA
no sodaro | na janako | jananI | na jAyA
neither brothers | nor father | nor mother | nor wife

naivAtmajo na cha kulaM vipulaM balam vA |
naivAtmajo | na cha kulaM | vipulaM balam vA |
neither the son | nor the family | or abundant strength

sandRushyate | na kila ko&pi sahAyako me
sandRushyate | na kila ko&pi | sahAyako me
all these are to be seen | as certainly not | useful to me (when needed).

tasmAt tvameva sharaNaM mama shaMkhapANe || 2 ||
tasmAt | tvam-eva | sharaNaM mama | shaMkhapANe || 2 ||
therefore | only you | are my protection | One who holds the conch in hand!

2. Neither brothers, nor father, nor mother, nor wife,
neither the son, nor the family, nor any abundant strength--
all these are to be seen as certainly not useful to me when needed.
Therefore, only you are my protection, O the conch-holding god!

*****

nopAsitA madamapAsya mayA mahAntastIrthAni
nopAsitA | madamapAsya mayA | mahAntas-tIrthAni | chAstikadhiyA | na hi sevitAni |
Neither have I served | teachers who give religious instructions |
sacred waters of fame | with religious devotion | not adored |

devArchanaM cha vidhiva-nna kRutaM kadApi
deva-archanaM | cha | vidhiva-nna | kRutaM | kadApi
worshipping gods | and | according to prescribed rules |
done | never

tasmAt tvameva sharaNaM mama shaMkhapANe || 3 ||
tasmAt | tvam-eva | sharaNaM mama | shaMkhapANe || 3 ||
therefore | only you | are my protection | One who holds the conch in hand!

3. Neither have I served the teachers who give religious instructions;
nor adored the sacred waters of fame with religious devotion;
and never have I done worshipping of the gods according to prescribed rules;
Therefore, only you are my protection, O the conch-holding god!

*****

durvAsanA mama sadA parikarShayanti
durvAsanA | mama | sadA | parikarShayanti |
bad thoughts | my | always | drag about |

chittaM sharIramapi rogagaNA dahanti |
chittaM | sharIramapi | roga-gaNA | dahanti |
mind | and my body | by groups of diseases | burn |

saMjIvanaM cha parahastagataM sadaiva
saMjIvanaM cha | para-hasta-gataM | sadaiva
and my very life | gone to other hands | at all times

tasmAt tvameva sharaNaM mama shaMkhapANe || 4 ||
tasmAt | tvam-eva | sharaNaM mama | shaMkhapANe || 4 ||
therefore | only you | are my protection | One who holds the conch in hand!

4. Bad thoughts drag about in my mind;
groups of diseases burn my body;
and my very life at all times has gone to (be controlled by) other hands;
Therefore, only you are my protection, O the conch-holding god!

*****

pUrvaM kRutAni duritAni mayA tu yAni
pUrvaM kRutAni | duritAni | mayA tu yAni
at earlier times committed | sinful acts | they all

smRutvAkhilAni hRudaya parikaMpate me |
smRutvAkhilAni | hRudaya | parikaMpate me |
when remembered | my heart | gets into fear and pain

khyAtA cha te patIta-pAvanatA tu yasmAt
khyAtA cha te | patIta-pAvanatA tu yasmAt
you are named as | one who purifies the fallen ones

tasmAt tvameva sharaNaM mama shaMkhapANe || 5 ||
tasmAt | tvam-eva | sharaNaM mama | shaMkhapANe || 5 ||
therefore | only you | are my protection | One who holds the conch in hand!

5. The sinful acts committed at earlier times, they all,
when remembered, make my heart get into in fear and pain;
You are named as one who purifies fallen ones;
Therefore, only you are my protection, O the conch-holding god!

*****

duHkhaM jarA jananajaM vividhAshcha rogAH
duHkhaM | jarA | jananajaM | vividhAshcha rogAH |
sorrow | old age | generates | different diseases |

kAka-shva-sUkara-janirniraye cha pAtaH |
kAka-shva-sUkara-| janir-niraye cha pAtaH |
crow or bitch or pig | unhappy birth | and downfall |

te vismRuteH phalamidaM vitataM hi loke
te vismRuteH | phalam-idaM | vitataM | hi loke
forgetting you | the results here | spread out | certainly, people say

tasmAt tvameva sharaNaM mama shaMkhapANe || 6 ||
tasmAt | tvam-eva | sharaNaM mama | shaMkhapANe || 6 ||
therefore | only you | are my protection | One who holds the conch in hand!

6. Forgetting you, would certainly result, they say,
in sorrow, old age, and different diseases,
and unhappy birth as a crow or bitch or pig, with downfall;
Therefore, only you are my protection, O the conch-holding god!

*****

nIcho&pi pApavalito&pi vinindito&pi
nIcho&pi | pApavalito&pi | vinindito&pi |
although low | although bent by sins | although despicable |

brUyAt tavAhamiti yastu kilaikavAram |
brUyAt | tavAham-iti | yastu | kila-ekavAram |
if you say | I am yours | in this way | and that said only once

taM yachChasIsha nijaloka-miti vrataM te
taM yachChasIsha | nijaloka-miti | vrataM te
that whatever is supreme | as svarga-lokam here | is by your will

tasmAt tvameva sharaNaM mama shaMkhapANe || 7 ||
tasmAt | tvam-eva | sharaNaM mama | shaMkhapANe || 7 ||
therefore | only you | are my protection | One who holds the conch in hand!

07. Although low, although bent by sins, although despicable,
if you say I am yours, and that said in this way only once,
whatever supreme is there as svarga-lokam--heavens, is by your saMkalpam--will.
Therefore, only you are my protection, O the conch-holding god!

*****

vedeShu dharmavachaneShu tathAgameShu
vedeShu | dharma-vachaneShu | tatha-AgameShu
in the Vedas | in wisdom saysings | and in the Agamas

rAmAyaNe&pi cha purANa-kadaMbake vA |
rAmAyaNe&pi cha | purANa-kadaMbake vA |
and also the RAmAyaNa | or the collections of PurANas

sarvatra sarvavidhinA gatitastvameva
sarvatra | sarva-vidhinA | gatitas=tvam=eva
everywhere/in every case | in all religious injunctions | only you are recourse

tasmAt tvameva sharaNaM mama shaMkhapANe || 8 ||
tasmAt | tvam-eva | sharaNaM mama | shaMkhapANe || 8 ||
therefore | only you | are my protection | One who holds the conch in hand!

08. In the Vedas, wisdom sayings, Agamas,
and also the RAmAyaNa or the collections of PurANas,
everywhere, in every case, and in all religious injunctions,
only you are said to be the recourse.
Therefore, only you are my protection, O the conch-holding god!

*****

|| iti shrIshaMkarAchArya-virachitaM harisharaNAShTakaM samAptam ||
Thus ends the harisharaNAShTakaM written by shrIshaMkarAchArya.
 

N.R.Ranganathan

Well-known member
Dear sri Saideo,

It is quite common to commit mistakes while writing the sanskrit slokas in english
because of swara-bedas and inherent inadequacy of english language to express
the sanskrit words. Do not worry about it. If anyone is keen to recite the mantras,
they can refer to the original ( your post consists of sanskrit version also ).

By the way do you have any complete commentary on 'Tatvamasi panchakam ' -
I mean not just the sloka and its meaning. Thanks.
 
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saidevo

Well-known member
namaste shrI Ranganathan, sir.

It seems that the shlokas of the 'tattvamasi panchakam' and their Tamizh meaning are given in the book 'shrImad shankara dikvijayam' by shrI VidyAraNyar, with the Tamizh anuvAdam and urai by shrI N.S.Ananthakrishna sastrygaL, published by shrImati LingammAL RAmarAju ShAstra PratiShThA Trust, RAjapALayam,. 2003 edition. I bought this book from the Giri Trading Company, Mylapore, Chennai some months back.
 
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saidevo

Well-known member
kRShNAShTakam

Five different stotras titled 'kRuShNAShTakam' are listed in this link:
Sanskrit Documents List: Documents Index

The following is the popular stotram by an unkown composer starting with the phrase 'vasudevasutaM devaM'.

Sanskrit Text

॥ कृष्णाष्टकम् ॥

वसुदेवसुतं देवं कंसचाणूरमर्दनम्
देवकीपरमानन्दं कृष्णं वन्दे जगद्गुरुम् ॥ १ ॥

आतसीपुष्पसंकाशम् हारनूपुरशोभितम्
रत्नकण्कणकेयूरं कृष्णं वन्दे जगद्गुरुम् ॥ २ ॥

कुटिलालकसंयुक्तं पूर्णचंद्रनिभाननम्
विलसत्कुण्डलधरं कृष्णं वन्दे जगद्गुरुम् ॥ ३ ॥

मन्दारगन्धसंयुक्तं चारुहासं चतुर्भुजम्
बर्हिपिञ्छावचूडाङ्गं कृष्णं वन्दे जगद्गुरुम् ॥ ४ ॥

उत्फुल्लपद्मपत्राक्षं नीलजीमूतसन्निभम्
यादवानां शिरोरत्नं कृष्णं वन्दे जगद्गुरुम् ॥ ५ ॥

रुक्मिणीकेळिसंयुक्तं पीतांबरसुशोभितम्
अवाप्ततुलसीगन्धं कृष्णं वन्दे जगद्गुरुम् ॥ ६ ॥

गोपिकानां कुचद्वन्द्व कुंकुमाङ्कितवक्षसम्
श्री निकेतं महेष्वासं कृष्णं वन्दे जगद्गुरुम् ॥ ७ ॥

श्रीवत्साङ्कं महोरस्कं वनमालाविराजितम्
शङ्खचक्रधरं देवं कृष्णं वन्दे जगद्गुरुम् ॥ ८ ॥

कृष्णाष्टकमिदं पुण्यं प्रातरुत्थाय यः पठेत् ।
कोटिजन्मकृतं पापं स्मरणेन विनष्यति ॥

॥ इति कृष्णाष्टकम् ॥

******

BarAha Transliteration

vasudeva-sutaM devaM kaMsa-chANUra-mardanam
devakI-paramAnandaM kRuShNaM vande jagadgurum || 1 ||

AtasI-puShpa-saMkAsham hAra-nUpura-shobhitam
ratna-kaNkaNa-keyUraM kRuShNaM vande jagadgurum || 2 ||

kuTilAlaka-saMyuktaM pUrNa-chaMdra-nibhAnanam
vilasat-kuNDala-dharaM kRuShNaM vande jagadgurum || 3 ||

mandAra-gandha-saMyuktaM chAruhAsaM chaturbhujam
barhi-pi~jChAva-chUDA~ggaM kRuShNaM vande jagadgurum || 4 ||

utphulla-padma-patr-AkShaM nIla-jImUta-sannibham
yAdavA-nAM shiro-ratnaM kRuShNaM vande jagadgurum || 5 ||

rukmiNI-keLi-saMyuktaM pItAMbara-sushobhitam
avApta-tulasI-gandhaM kRuShNaM vande jagadgurum || 6 ||

gopikAnAM kucha-dvandva kuMkumA~gkita-vakShasam
shrI niketaM maheShvAsaM kRuShNaM vande jagadgurum || 7 ||

shrIvatsA~gkaM mahoraskaM vanamAlA-virAjitam
sha~gkha-chakra-dharaM devaM kRuShNaM vande jagadgurum || 8 ||

kRuShNAShTakam-idaM puNyaM prAtar-utthAya yaH paThet |
koTi-janma-kRutaM pApaM smaraNena vinaShyati ||

|| iti kRuShNaaShTakam ||

******

Audio/Video links

Rendition by Uma Mohan and Gayatri Devi
Mp3 search results for : Krishnashtakam - Free Song Downloads at Fullsongs.net

Rendition by Bombay Sisters
YouTube - krishnashtakam

******

pada-pATham cha sArArtham:
verbal/phrasal and synoptic meaning


|| kRuShNAShTakam ||

vasudeva-sutaM | devaM | kaMsa-chANUra-mardanam
devakI-paramAnandaM | kRuShNaM vande jagadgurum || 1 ||

Vasudeva's son | divine | who crushed--mardana, Kamsa and ChANUra
Devaki's supreme felicity | salutations, to that World Teacher KRShNa.

******

AtasI-puShpa-saMkAsham | hAra-nUpura-shobhitam
ratna-kaNkaNakeyUraM kRuShNaM vande jagadgurum || 2 ||

Appearing--saMkAsham, adorned with the AtasI flowers |
beautiful and shining--shobhitam, in garlands and anklets,
and jewelry of bracelets and armlets | salutations, to that World Teacher KRShNa.

Note:
The athasI flower is a pretty blue flower, popular in Sanskrit literature for comparing with the complexion of KRShNa. Here is a link to the some flowers in ancient literature:
Flowers in Ancient Literature

******

kuTilAlaka-saMyuktaM | pUrNa-chaMdra-nibhAnanam
vilasat-kuNDala-dharaM | kRuShNaM vande jagadgurum || 3 ||

(with) conjoined--saMykta, culy hair | (face) resembling the full moon,
wearing flashing ear-rings | salutations, to that World Teacher KRShNa.

******

mandAra-gandha-saMyuktaM | chAru-hAsaM | chatur-bhujam
barhi-pinjChAva-chUDAnggaM | kRuShNaM vande jagadgurum || 4 ||

Accompanied by the scent of the mandAra flowers | smiling sweetly | with four arms
wearing peacock feathers on his head | salutations, to that World Teacher KRShNa.

******

utphulla-padma-patrAkShaM | nIla-jImUta-sannibham
yAdavA-nAM | shiro-ratnaM | kRuShNaM vande jagadgurum || 5 ||

with eyes like fully-blown lotus leaves | resembling blue clouds,
the chief gem of the YAdava clan | salutations, to that World Teacher KRShNa.

******

rukmiNI-keLi-saMyuktaM | pItAMbara-sushobhitam
avApta-tulasI-gandhaM | kRuShNaM vande jagadgurum || 6 ||

who dances/sports with RukmiNI | wears bright and shining yellow silks,
attracted by the fragrance of tulasI--basil/ocimum |
salutations, to that World Teacher KRShNa.

******

gopikAnAM kucha-dvandva | kuMkum-Angkita-vakShasam
shrI niketaM | maheShvAsaM | kRuShNaM vande jagadgurum || 7 ||

Embraced by the twin breasts of Gopis | having saffron marks on his chest,
in whom shrI--LakShmI resides, | and is a great archer |
salutations, to that World Teacher KRShNa.

Note:
'maheShvAsam' is translated by some as 'the life breath--vAsam, of maheSh--Shiva':
vasudevasutam dEvam kamsaChaNooraMardhanam (1)

but the usage of ष्--Sh, and not श्--sh, clearly indicates the meaning of arrow, since the term 'maheShu' means a great arrow. 'maheShvAsam' is also used in the meaning of a great archer in the MahAbhArata:
http://surasa.net/udyogaparva-meanings/up3.txt

******

shrIvats-AggkaM mahoraskaM | vanamAlA-virAjitam
shaggkha-chakra-dharaM devaM | kRuShNaM vande jagadgurum || 8 ||

Broad-chested--mahoraskaM, on which bearing the shrIvatsa mark |
looking brilliant--virAjitam, with the garland of wild flowers |
divine one who holds the conch and the disk |
salutations to | that World Teacher KRShNa.

Note:
What exactly is the shrIvatsa mark on ViShNu's chest?
The meaning of Srivatsa on Visnu

******

kRuShNAShTakam-idaM puNyaM | prAtar-utthAya yaH paThet
koTi-janma-kRutaM pApaM | smaraNena vinaShyati ||

This sacred--idaM puNyaM, kRuShNAShTakam, |
if one reads in the morning on waking up,
all his sins committed in crores of births |
will be destroyed, as/when he thinks about Him.

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