An Appeal for - · PDF file9 Dhanyashtakam 32 Tapovan Shatkam ... To Pujya Sri Swami...

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KSHAMAAPANA

STOTRAM

An Appeal for Forgiveness

“THE SANDEEPANY EXPERIENCE”

Reflections by

SWAMI GURUBHAKTANANDA

Sandeepany’s Vedanta Course

List of All the Course Texts in Chronological Sequence:

Text

No. TITLE OF TEXT

Text

No. TITLE OF TEXT

1 Sadhana Panchakam 24 Hanuman Chalisa

2 Tattwa Bodha 25 Vakya Vritti

3 Atma Bodha 26 Advaita Makaranda

4 Bhaja Govindam 27 Kaivalya Upanishad

5 Manisha Panchakam 28 Bhagavad Geeta (Discourse -- )

6 Forgive Me (Kshamaapana Stotra) 29 Mundaka Upanishad

7 Upadesha Sara 30 Amritabindu Upanishad

8 Prashna Upanishad 31 Mukunda Mala (Bhakti Text)

9 Dhanyashtakam 32 Tapovan Shatkam

10 Bodha Sara 33 The Mahavakyas, Panchadasi 5

11 Viveka Choodamani 34 Aitareya Upanishad

12 Jnana Sara 35 Narada Bhakti Sutras

13 Drig-Drishya Viveka 36 Taittiriya Upanishad

14 “Tat Twam Asi” – Chand Up 6 37 Jivan Sutrani (Tips for Happy Living)

15 Dhyana Swaroopam 38 Kena Upanishad

16 “Bhoomaiva Sukham” Chand Up 7 39 Aparoksha Anubhuti (Meditation)

17 Manah Shodhanam 40 108 Names of Pujya Gurudev

18 “Nataka Deepa” – Panchadasi 10 41 Mandukya Upanishad

19 Isavasya Upanishad 42 Dakshinamurty Ashtakam

20 Katha Upanishad 43 Shad Darshanaah

21 “Sara Sangrah” – Yoga Vasishtha 44 Brahma Sootras

22 Vedanta Sara 45 Jivanmuktananda Lahari

23 Mahabharata + Geeta Dhyanam 46 Chinmaya Pledge

A NOTE ABOUT SANDEEPANY

Sandeepany Sadhanalaya is an institution run by the Chinmaya Mission in Powai, Mumbai, teaching a 2-year Vedanta Course. It has a very balanced daily programme of basic Samskrit, Vedic chanting, Vedanta study, Bhagavatam, Ramacharitmanas, Bhajans, meditation, sports and fitness exercises, team-building outings, games and drama, celebration of all Hindu festivals, weekly Gayatri Havan and Guru Paduka Pooja, and Karma Yoga activities.

This series is an effort to promote the learning of Vedanta; it does not replace Course, but hopes to inspire young people to spend two years of their life for an experience that is sure to make a far-reaching spiritual impact on their personal lives. Sandeepany is an all-round spiritual course that gives proper direction to the youth and to those approaching retirement. Hinduism is in dire need of a band of systematically trained teachers or Acharyas who can serve this Eternal Religion.

– The Editor, 1st June 2017 Sannyasa Day of Sri Swami Sivananda

Om Namah Shivaaya!

|| ´ÉÏÍzÉuÉÉmÉUÉkÉ¤ÉqÉÉmÉhÉxiÉÉå§ÉqÉç ||

KSHAMAAPANA STOTRAM “An Appeal to Lord Shiva for Forgiveness”

Composed by

Sri Adi Shankaracharyaji

Reflections

by SWAMI GURUBHAKTANANDA on the 8 Video Lectures delivered by Swami Chinmayananda,

Pujya Gurudev, to 15th Batch Vedanta Course at Sandeepany Sadhanalaya, Powai, Mumbai

September 23rd – September 30th, 2013

Adi Shankaracharya Swami Sivananda Swami Tapovanji Swami Chinmayananda

SERVE LOVE GIVE PURIFY MEDITATE REALISE

Text

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Copyright & Author’s Details Author: Swami Gurubhaktananda, ex Krishna Chaitanya, born Bipin R. Kapitan of Durban, South Africa.

Residence: Rishikesh, Uttarakhand, India. Email: [email protected] © 2017 All Rights Reserved. Copyright held by Chinmaya International Foundation, Kerala. About This Edition: Web Edition: 1ST June 2017 Sannyasa Day of Sri Swami Sivananda Website: Chinmaya International Foundation: www.chinfo.org Series Title : The Sandeepany Experience Series Subject: Vedanta & supportive subsidiary texts. Declaration by the Author: The material in this series is under inspiration of the Sandeepany

Vedanta Course, but largely consists of the Author’s reflections on the Course. He is deeply indebted to the Chinmaya Mission for its excellent presentation of the Course by their renowned and dedicated Acharyas.

Personal Dedication 1. To my Parents, Smt Sharadaben & Sri Ratilalbhai Kapitan

who inspired me to study in life, to stick to the path of Dharma and pursue the highest ideals; and swamped me with their abundant Love;

2. To Pujya Sri Swami Vimalanandaji Maharaj the President of the Divine Life Society of Rishikesh, Uttarakhand, India, who constantly encouraged and supported this effort;

3. To Pujya Sri Swami Tejomayanandaji (Guruji) for his boundless vision and inspiration to create a vibrant organisation;

4. To Sri Swami Advayanandaji and Sri Swami Sharadanandaji my Acharyaji and Upa-Acharyaji at Sandeepany, who imparted their bountiful knowledge and wisdom with rare selfless Divine Love, just as the Rishis of yore would wish to see them do.

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mailto:[email protected]

http://www.chinfo.org/

|| ¤ÉqÉÉmÉhÉxiÉÉå§ÉqÉç || KSHAMAAPANA

STOTRAM

“An Appeal for Forgiveness”

FOR SAMSKRIT TEXT WITH SANDHEES

Guide to Splitting Sandhees

Conventional Samskrit Format is used in the body of the book.

Split-Sandhee Samskrit Format is given at the end of the book, for the benefit of beginners. Word-combinations (Sandhees) are highlighted in bold underline (as shown in the table below) to help indicate the splitting of words. This is an original feature.

Purpose: To assist new students who are just finding their way in Samskrit to break up the words (Pada Chheda). It is not intended for those already proficient in Samskrit.

How it Works: 1. Enables normal chanting. The bold underlined letters are Sandhees, not words, and are needed only to join words for correct chanting.

2. Indicates splitting of words. To determine the words on either side of the Sandhee, the following table may be used. [The table has been applied in the transliteration within the body of the book, where individual words are used.]

Add to End

of Prior Word SANDHEE

Add to Front

of Posterior Word

A (a) -AÉ- (aa) A (a)

C (i) -D- (ee) C (i)

E (u) -F- (oo) E (u)

elongated vowel -"x- short vowel

short vowel -x"- elongated vowel

elongated vowel -"x" - elongated vowel

A (a) -L- (e) C (i)

A (a) -Lå- (ai) L (e)

A (a) -AÉå- (o) E (u)

A (a) -AÉæ- (au) Lå (ai)

AÈ (ah) -AÉå (o) unaffected

C (i) -rÉç (y) unaffected

E (u) -uÉç (v) unaffected

È (h) -xÉç, -Uç, -zÉç unaffected

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KSHAMAAPANA STOTRAM “An Appeal to Lord Shiva for Forgiveness”

CONTENTS: ________________________________________________________

Introduction 2

PART 1. SINS FROM THE WOMB TO THE TOMB

Verse 1: The Misery Endured in the Womb 3

Verse 2: The Helplessness of Birth & Childhood 4

Verse 3: The Passions of Youth 5

Verse 4: The Frailties of Old Age 6

PART 2. THE SINS OF OMISSION

Verse 5: Inability to Follow Scriptures 8

Verse 6: No Effort to Worship the Lord - 1 9

Verse 7: No Effort to Worship the Lord - 2 10

Verse 8: I Have Not Remembered Thee! 11

PART 3. THE LORD FORGIVES

Verse 9: Saguna Meditation – the Lord’s Beautiful Form 13

Verse 10: The Arrival of the Guru 14

Verse 11: The Teachings of the Guru 14

Verse 12: The Perfect Example of Surrender 15

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INTRODUCTION

COMPOSED BY SRI ADI Shankaracharyaji, this text brings out the blend in the poet

of great devotion to the Lord as well a subtle and pure intellect. Pujya Gurudev, in his commentary says, “Here we find a man lovingly intelligent and intelligently devoted to Truth.”

The poem is an appeal addressed to Lord Shiva to forgive the seeker for all his trespasses along his journey through life when he was forgetful of the Lord. It pains the seeker to realize how forgetful he had been at various points in his life.

Here again, this is expressed beautifully by Pujya Gurudev: “While giving a running commentary upon the pain-ridden march of an individual from the womb to the tomb, Shankara makes, as it were, twelve stops to fall down in prostration and beg forgiveness of the Lord for all the wretched sins of one’s past, known and unknown, born both of commission and omission.”

In this poem, the ardent seeker will appreciate the value of asking the Lord for forgiveness. The Lord sees the pain that a seeker undergoes when he has erred against the higher calling. The devotee at times cannot help but succumb to his human weaknesses. Yet, when he turns to the Lord with a contrite heart, a childlike openness, and humbly submits himself to His loving correction and guidance, the Lord listens attentively and hauls his beloved child out of his painful misery of ignorance and forgetfulness.

The great focus in this text is on the power of devotion to the Lord. The intellectual approach of Vedanta is given secondary place to the primary impulse of devotion to the Lord. Indeed, in essence, this is what Vedanta asks of us – to love the Lord with all our heart with single-pointed devotion.

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LORD RAMA & MOTHER SITA

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KSHAMAAPANA STOTRAM

(12 Verses)

“An Appeal for Forgiveness”


IN THESE FIRST FOUR verses, we take a journey through our entire life, dividing it

into four stages, namely, prior to birth, childhood, adolescence and old age. At each stage there is a particular set of experiences which the human being goes through. The focus in these verses is the suffering it endures in each stage. This suffering is primarily due to the forgetfulness of God. The appeal for forgiveness is for the ‘sins’ unique to each stage.

Verse 1: The Misery Endured in the Womb

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1.

Aadau karma-prasangaat kalayati kalusham maatru kukshau sthitam maam;

Even before birth, due to my load of Karma, I was made to endure this filth, while staying inside my mother’s womb…

2.

vinmootra amedhya madhye kvathayati nitaraam jaatharah jaatavedaah;

In the midst of urine and excreta, I was constantly afflicted by the heat of the digestive fire;

3.

yadyad vai tatra duhkham vyathayati nitaraam shakyate kena vaktum;

there whatever pains I had to constantly endure – to whom was it possible to speak of them?

4.

kshantavyah me-aparaadhah shiva shiva shiva bhoh shree mahaadeva shambho!

Forgive me whatever sins I have committed, O beloved Lord Shiva, O dear Lord Shiva, O all-compassionate Great Lord!

1 Aadau: “Even before birth”. The only reason why we take up an embodied life is to work out the load of Karma we have accumulated in previous births. What that Karma is, we do not know. How big the load is we also do not know. But because of it, we undergo great suffering. And that suffering begins even before birth – in the mother’s womb.

2 What pitiable surroundings we are in at that time! Clearly, the verse is not intended to describe the biological facts that apply to the foetus in the womb. The point being brought out is the philosophical struggle which the soul undergoes. The poet in

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Shankara is interested in arousing dispassion in the reader, and so his description is designed to achieve that purpose alone.

3 The suffering in the womb has to be endured in silence. The growing foetus is helpless; it has no control over its surroundings. It cannot complain to anyone. It simply has to accept its condition as its destiny.

4 This refrain recurs in the 4th Pada of the first 8 verses, during which the seeker repents with a contrite heart once he has realized, by a stroke of good fortune, that his true purpose of existing is to devote himself to God. The pains of repentence are themselves atonement for the sins of the past. They can erase the load of Karma very quickly.

The words chosen by Sri Shankaracharyaji show his own great love for the Lord. He excels in devotion over and above his intellectual perfection. This text gives secondary importance to one’s intellect and primary importance to one’s devotion and yearning for the Lord.

Each time this refrain is repeated, it carries with it a different slant related to the particular situation being described. Before birth, the child is blameless for what it has to suffer. Apparently there is no need to even ask for forgiveness. Yet, in the wisdom of Sri Shankaracharya, every pain we undergo is due to Karma of the past, even the pain in the womb.

Perhaps this is the Lord’s way of reminding the child to be born that all is not rosy outside as well, and to get the child to make a promise not to forget the Lord.

Verse 2: The Helplessness of Birth & Childhood

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1.

Baalye duhkha atirekah mala lulita vapuh stanya-paane pipaasaa;

In early childhood, there was pain excessive, being in a body moving in filth, and thirsting ever for mother’s breasts;

2.

na u shaktah cha indriyebhyah bhavaguna janitaah jantavah maam tudanti;

Not having any capable sense organs, out of the multiplicity of the elements I was born with all the hardships;

3.

naanaa rogaadi duhkhaad rudana paravashah shankaram na smaraami;

Due to the intense sorrow of many diseases, and being totally dependent on others, I did not think of You, O Shiva.

4.



1 Baalye: “In early childhood”. A baby’s situation is being described. The new-born for the first full year is absolutely helpless; it is completely dependent on the mother’s care. “Moving in filth” literally describes its helpless condition in passing urine and stools while in

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bed, and having to put up with it until it is cleaned by others. For food the baby is totally dependent on the mother’s milk, and sometimes mother may delay the task.

Why would the sage-philosopher, Sri Shankara, depict these natural conditions so vividly and by generating in us so much repulsion towards it? As with the foetus, his intention is quite clear – to arouse dispassion in us for being in this condition again and again, birth after birth. The only way to never go through such abominable conditions again is to not take birth again into this world by striving in this birth itself for Liberation. That is the underlying spiritual message aimed at by the poet.

2 As a baby, we are with undeveloped senses. A baby can barely have sufficient control to hold a toy. Limited in all its organs of action and perception, and having only crying as its language to speak to its mother, its condition is indeed pathetic. The hardships endured at this period of one’s life teach us to value our senses when they do eventually mature over childhood.

3 Where would a baby’s mind be? Can it ever be on the Lord when it is undergoing so many threatening circumstances in life? In spite of this, we hear stories of rare souls who have the memory of the Lord with them even when they were babies. There was the exceptional case recorded in the Aitareya Upanishad of Vamadev who realized God while still in the mother’s womb!

For the average person, Sri Shankara is probably only wanting to give him a wake-up call through these verses. That would sufficiently justify his writing in this vein.

4 Even our helpless suffering in childhood is still suffering, and we have seen that all suffering is due to our Karma. The appeal to the Lord to be forgiven for this Karma is primarily a prayer to ask Him to clear the Karma by which the soul has taken birth yet again for the millionth time into an embodied state. This is an appeal for root ignorance to be erased from one’s intellect once and for all.

It is interesting that saints tell us that a child under the age of three years is totally free from incurring any sins. Nothing that it does is to be regarded as sinful. Shankara, having a distinct lesson in mind for us, begs to differ with this view. He uses the child’s helplessness and pitiable plight to drive home the lesson of dispassion to us.

Verse 3: The Passions of Youth

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1.

Praudhah aham yauvanasthah vishaya vishadharaih panchabhih marma sandhau;

Then as an adolescent in the prime of youth, bearing the poison of sense objects through the five senses, I am bitten;

2.

dashtah nashtah vivekah suta dhana yuvati svaada saukhye nishannah;

My capacity to discriminate is lost, progeny, wealth and woman – the desire for these gets firmly lodged;

3. shaivee chintaa viheenam mama hridayam aho

I spare no thought for the Lord as my heart, alas,

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maana garvaadhi-roodham; is full of pride and arrogance.

4.



1 Yauvanasthah: “The prime of youth”. We now move on along the life-span and come to the most troublesome age of adolescence, when we are in the prime of youth. This is period that makes or breaks our spiritual life.

The senses have fully developed by this time. Has it been a blessing? – Far from it. Instead, the senses invariably take the youthful soul further away from God. The sense objects, when we are not careful and discriminative in our selection, are poison to our senses – all five of them. This period, being the most impressionable age in life, can be one of learning the art of discipline or plunging oneself into irretrievable indulgence.

2 The hunt for “progeny, wealth and woman” takes centre-stage at this period in life. Discrimination gets blown away by sensual indulgence. This is a difficult period to steer oneself through the deep, raging waters of temptations.

3 In this situation, where is the hero who can still think of the Lord? When thoughts have become “grossified” enough to solidify into pride and arrogance, how is it possible to remember the Lord? Pride and arrogance stand for the height of pre-occupation with one’s own interests, usually wealth and woman.

4 The appeal for forgiveness could not be more needful than it is at this crucial period of life. This is when it is most urgent for us to turn to the Lord and appeal for His intervention in our wretched lives. If we are blessed to have the Lord’s Grace, penitence now can save us many more futile future births.

Verse 4: The Frailties of Old Age

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1.

Vaardhakye cha indriyaanaam vigata-gati-matih cha aadhi-daivaadi taapaih;

And now in old age, my sense organs and mind have lost their potential, due to the phenomenal afflictions of life –

2.

paapaih rogaih viyogaih tu anavasita-vapuh praudhiheenam cha deenam;

by sinful actions, diseases and losses, having a weak, emaciated body, without the vigour of youth and distressed;

3.

mithyaa moha-abhilaashaih bhramati mama manah dhoorjateh dhyaana shoonyam;

false living and infatuated desires have made my mind restless and wandering, and incapable of meditating on the Lord.

4.



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1-2 Finally, we come to old age, when one’s senses have lost all their potential. They have become worn out through over-indulgence. Vigour has given way to weakness and an emaciated body in which diseases have begun to enter.

Old age brings with it its own unique problems. The bundle of Karma that activates such experiences as we undergo uniquely in old age, must be of a special variety indeed. By then, one’s close friends are beginning to leave the world. A loneliness creeps into life. Younger people who have strange ways than what he is used to begin to surround him, at most times for the wrong reasons. There are inexpressible tensions at this time of life. One does not want to leave the world, yet the suffering and loneliness is so great that one may actually pray for Death to provide some relief.

3 The toll on one’s life of wasteful living is reaped in one’s old age. “Desire can never be satisfied” – that is the lesson that stares us in our face. While young we always thought that satisfying our desires would overcome them. But the truth is that they become more and more inflamed each time they are satisfied. The old man’s mind is as restless as ever. It has become incapable of meditating on the Lord, for which desirelessness, stillness and calmness are essential qualities.

4 Appealing for forgiveness – surely this must have a different connotation altogether than in any of the three stages we have already past. True, even for an old man it is never too late to ask for forgiveness and change the direction of life. The repentence would surely be of value, if not now, then in the birth to follow.

It may be that it is rather late to do anything substantial to correct oneself in old age. Even if he is forgiven, there is not much time left to do anything concrete with one’s life in the field of spirituality. All the energy has been drained. How is one to do any Sadhana?

Pujya Gurudev makes a poignant remark on this point. Placing himself in the shoes of the old man, he pleads to the Lord: “May I never get condemned to fall again into the hapless sorrows of a lonely old age, neglected by all. suffering alone – a dry existence wrapped up in pain and regret!”

Sri Shankara bears the hope that even for the old man it is good to beg forgiveness. A deep impression would be made in his psyche. It will come back to him early in the next life, and hopefully at that time he will not leave spirituality to his old age.

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SRI HANUMAN

8


NOW WE HAVE ANOTHER set of four verses, from verse 5 to 8, wherein the seeker

continues to address the Lord with a repentant heart. The first four verses dealt with the sins of commission during those particular periods in life. Now the poet takes into consideration the sins of omission – i.e. what we did should have done but did not do.

It is also a subtle way for the poet to educate us on how life should be spent profitably so that the human birth is best utilized for the purpose it was intended. Had we done all the practices that follow, we would certainly have a much smaller load of Karma to deal with. Life would have been a little more tolerable.

Verse 5: Inability to Follow Scriptures

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1.

Na u shakyam smaarta karma prati-pada-gahana pratyavaaya aakulaakhyam;

Definitely not for me are scriptural actions: each word therein is difficult to follow, the sin of omission now gives me sorrow;

2.

Shraute vaartaa katham me dvija-kula-vihite brahma maarge susaare;

How am I to abide by the scriptures now? which enjoins practices for the twice-born, by which they are led to the path of Truth;

3.

Na-asthaa dharma vichaarah shravana manana yoh kim nididhyaasi-tavyam;

I have not enquired into the nature of truth, and not listened and reflected upon them; how is contemplation possible for me now?

4.



In this first verse of this group, the poet focuses on our incapacity to practise various spiritual Sadhanas due to the dissipated life of sensual pleasure that we have led.

The ability of making a “U-turn” in life in one’s old age seems to be obstructed by hopelessness at every turn. Every line of this verse spells out the difficulty faced in turning to God so late in life.

1 Pratyavaaya: “sin of omission”. This is the theme of all the next four verses. It is a corollary that because we did not do what we should have done, we were busy doing what we should not have done. That is our problem all through life. The poet now very wisely pulls our ears and opens our eyes!

The implication of the seeker’s words is that he has been doing some good reading for a change. He has taken a peep into the scriptures, perhaps for the first time in his life, and that too in his old age. And how does he react to what he reads? “Oh, this is not for me

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certainly. How am I expected to do all these things such as fasting, observing restraint, practicing non-attachment, etc. It is a near impossible feat for me!”

2 The aversion for such practices shows how far we had drifted away from the correct path. It all sounds like unfamiliar territory to the seeker. “This is for those twice-born people, not for me.” The twice-born are the true Brahmins in society who have taken the second birth by “emerging from the womb of one’s own mind and intellect.”

This is a spiritual birth. It heralds a life devoted to searching for the Truth. This life is, as one may expect, completely divergent to the former life of ease and comfort.

3 The third Pada is rather interesting. It is saying, in effect, that if one has not practised A, B and C, then how is it possible to practice D? There is no doubt about it. Meditation has to be started at a young age for it to bring the fruits in old age. It is a life-long commitment.

When we are young we relegate the practice of meditation for the later period in life. However, meditation later is found to be impossible because we have not prepared ourselves for it earlier. A great sin of omission is recognized too late.

4 The appeal for forgiveness is now getting more desperate as the seeker begins to realize what he has missed out in life. In the foetus, one can hardly blame the soul for all the suffering, yet it was asking for forgiveness. Now, in tottering old age, when very little can be done to improve oneself, the reverse is the case. What can forgiveness do at this stage in life? Yet, the devotee humbles himself and asks for it from the all-compassionate Lord Shiva.

There is a sense of urgency in the appeal for forgiveness. The hidden message to us is not to leave spiritual life so late. We should turn Godward at the earliest instance – as soon as wisdom dawns in us.

Verse 6: No Effort to Worship the Lord - 1

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1.

Snaatvaa pratyoosha kaale snapana vidhi-vidhau na aahritam gaangatoyam;

I have not bathed at the time of dawn according to scriptural rules, nor brought sanctified Ganges water

2.

poojaartham vaa kadaachid bahu tara gahanaat akhanda bilvee dalaani;

for worship – not even once – nor from the thick forest (have I offered) unbroken bilva leaves;

3.

na aaneetaa padma-maalaa sarasi vikasitaa gandha-pushpe tvadartham;

nor have I brought a garland of lotuses blossoming in ponds, nor fragrant flowers as an offering to You.

4.



10

Worship has been suggested in our scriptures as a primary means to cultivate love for God. It is ingrained in the Indian culture. Through pilgrimages, temple worship, family shrines at home; through so many rituals prescribed in the scriptures – we are expected to develop our bond with God. This and the next verse highlight the importance of doing worship from an early age in life, preferably from childhood.

1 The sacred bath in holy rivers like the Ganga is a must for all Hindus. The simplest of all offerings to God is water from these sacred rivers.

2 But, alas, not even once have we done this, and we have already reached old age. When we had the energy in youth to climb trees and pluck flowers directly without breaking the leaves, we did not even think of doing worship.

3 We denied ourselves the joys of bringing fragrant flowers and offering them to the Lord. We were too busy buying gifts to satisfy our wife or business associates when we had the energy to worship the Lord. Now, we do not even have the energy to do a simple worship of the Lord with flowers.

People get a priest to do the Pooja for them. Even young people have got into the habit of getting others to do their worship. It is a privilege to worship God ourselves. It is not something to be “out-sourced”!

4 How are we to ask for forgiveness when we could not offer even water, leaves or flowers to the Lord? Indeed, it must be getting more and more difficult for the Lord to forgive the erring seeker - but that is precisely what the Lord so caringly does. We can turn to Him at any time and He is sure to listen. He does not turn us away when we come with repentence bursting in our heart!

Verse 7: No Effort to Worship the Lord - 2

SÒakÉæqÉïkuÉÉerÉrÉÑ£æüSïÍkÉÍxÉiÉxÉÌWûiÉæÈ xlÉÉÌmÉiÉÇ lÉæuÉ ÍsÉ…¡Çû

lÉÉå ÍsÉmiÉÇ cÉlSlÉÉ±æÈ MülÉMüÌuÉUÍcÉiÉæÈ mÉÔÎeÉiÉÇ lÉ mÉëxÉÔlÉæÈ |

kÉÔmÉæÈ MümÉÔïUSÏmÉæÌuÉïÌuÉkÉUxÉrÉÑiÉælÉæïuÉ pÉ¤rÉÉåmÉWûÉUæÈ


1.

Dugdhaih madhva-aajya-yuktaih dadhisita sahitaih snaapitam na eva lingam;

With milk, with honey and with ghee, as well as curds and sugar, I have never bathed your sacred Symbol;

2.

na u liptam chandan-aadyaih kanaka-virachitaih poojitam na prasoonaih;

Never have I anointed Thee with perfumes, or with gold ornaments, or worshipped Thee with flowers;

3.

dhoopaih karpura-deepaih vividha-rasa-yutaih na eva bhakshyah-upahaaraih;

Never have I lit incense with camphor, nor fed Thee with tasty dishes, nor even given alms in charity.

4.



Full-scale, elaborate worship is described in this verse, in comparison to the simplest form of the previous verse. Not just water, leaves and flowers, but the whole range of

11

offerings is covered in now. For one who loves God, this form of worship brings great joy and fulfillment. What a joy it is to bathe, clothe, garland and feed one’s Beloved Lord!

1 Bathing the Lord’s idol is called Abhishekam. On Shivaratri it is common to see the Lingam being bathed in each quarter of the night with one of the four items mentioned here. When sugar is included as the fifth item, the combination is called Panchamrit.

2 The decoration and dressing of the Lord’s idol is another act sacred to the devotee. During the Sandeepany Course, our Upa-Acharya (assistant Teacher) took great pride in dressing the idols of the Lord during various festive days. During Navaratri, he would dress the form of the Divine Mother differently on each day, and he would explain to us the significance of the dress for each day! When the Course began, we had spent hours dressing up Mother Saraswati, the Goddess of Learning, and Lord Ganesha, the Remover of Obstacles to Learning. The task was done to perfection by the Brahamacharinis, with our Upa-Acharya directing every step.

3 Feeding of the Deity is another important part of the ritual of worshipping the Deity. In the Swami Narayan Movement and among the Hare Krishna devotees, this is done to perfection. Sometimes as many as 500 to 1,000 sweet dishes are placed before the Lord as an offering. To partake of this as the Lord’s Prasad is considered a very great blessing, nevermind the stomach-ache that may follow it!

Some devotees may prefer to feed the poor in addition to or in place of the above ritual feeding of the Deity. This is equally a blessed experience.

4 We can hear the cries of the seeker now: “O Lord, why did I not take part in all these beautiful ways of worshipping Thee? I have denied to myself the great blessing of purifying my heart by these delightful ways of pleasing the Lord. O Lord Shiva, forgive me, forgive me a hundred times for not having ever done this for You.”

Verse 8: I Have Not Remembered Thee!

lÉalÉÉå ÌlÉÈxÉ…¡ûzÉÑ®Îx§ÉaÉÑhÉÌuÉUÌWûiÉÉå kuÉxiÉqÉÉåWûÉlkÉMüÉUÉå

lÉÉxÉÉaÉëå lrÉxiÉSØÌ¹ÌuÉïÌSiÉpÉuÉaÉÑhÉÉå lÉæuÉ SØ¹È MüSÉÍcÉiÉç |

ElqÉlrÉÉÅuÉxjÉrÉÉ iuÉÉÇ ÌuÉaÉiÉMüÍsÉqÉsÉÇ zÉƒ¡ûUÇ lÉ xqÉUÉÍqÉ


1.

Nagnah nihsangah shuddhah triguna virahitah dhvasta-moha-andhakaarah;

Thou art naked, free of attachment and pure, totally free from the three Gunas, having destroyed the darkness of delusion;

2.

naasaagre nyasta drishtih vidita bhava gunah na eva drishtah kadaachit;

Thy sight set always at the root of the nose, knowing fully the illusory quality of world – not even once have I understood You!

3.

unmanya-avasthayaa tvaam vigata kalimalam shankaram na smaraami;

You, who are in a state of total absorption, with mind free of all imperfection, giving happiness – I have not remembered!

4.



12

The final act of omission is described here. It is perhaps the most difficult. It is the worship of the Lord as the Supreme Being who is beyond all qualities – it is called the Nirguna Upasana of the Lord. The Lord is to be meditated upon in the way described by this verse. It is a richly rewarding exercise. It takes one into direct communion with the Non-dual Brahman. However, such an experience is not possible unless all the previous forms of worship have been perfected.

1-4 The poet in Shankaracharya includes this form, perhaps for no other reason than the fact that it is his “Signature”! The great Shankaracharya was a champion of Non-Duality. It is what he gave his whole life for – meditation that would take one to the heights of Nirvikalpa Samadhi, the highest attainment in the contemplative life.

*****

MOTHER YASHODA & CHILD KRISHNA

Mother Yashoda asks Krishna to open His mouth to prove to her that He has not eaten butter on the sly. When Krishna opens it,

Yashoda sees the whole Universe in His little mouth!

13


WE NOW COME TO the last four verses of this text. In the earlier eight verses the

seeker addressed himself to the Lord. In these four verses are as though presented by the Lord Himself through His saints, the spiritual Gurus in this world. The great Sri Shankaracharyaji himself is a perfect example of the ideal spiritual Guru.

Yes, the Compassionate Lord does forgive. His forgiveness comes to us in His own charming way. Firstly, in verse 9 He presents Himself in a Form of exceptional divine Beauty. This is His enrapturing Saguna Form which helps us to focus our minds.

In verse 10 we see the arrival of the Guru into the seeker’s life – that is another form taken by His forgiveness. The Guru steers our mind towards the Lord’s worship, thereby freeing the devotee of all other distractions and directing this mind towards the Supreme.

In verse 11, the Lord brings forward the urgency of the spiritual quest by emphasizing that time is running out, and we should spend every bit of it usefully.

And finally, in a superb concluding verse which has become famous among all devotees, the Lord places before us the most perfect attitude of reverence and humility that the devotee has to have when he approaches the Lord.

Verse 9: Saguna Meditation – the Lord’s Beautiful Form

cÉlSìÉå°ÉÍxÉiÉzÉåZÉUå xqÉUWûUå aÉ…¡ûÉkÉUå zÉƒ¡ûUå

xÉmÉæïpÉÔïÌwÉiÉMühPûMühÉïÌuÉuÉUå lÉå§ÉÉåijÉuÉæµÉÉlÉUå |

SÎliÉiuÉ‚×üiÉxÉÑlSUÉqoÉUkÉUå §ÉæsÉÉåYrÉxÉÉUå WûUå

qÉÉå¤ÉÉjÉïÇ MÑüÂ ÍcÉ¨ÉuÉ×Ì¨ÉqÉcÉsÉÉqÉlrÉæxiÉÑ ÌMÇü MüqÉïÍpÉÈ || 9 ||

1.

Chandra udbhaasita shekhare smarahare gangaa-dhare shankare;

As though illumined by the Moon are Your matted locks, O Destroyer of Cupid, with the Ganga adorning You, bestower of Joy;

2.

sarpaih bhooshita kantha karna vivare netra uttha vaishvaanare;

Bedecked with serpents around the neck and ears, whose “Third Eye” emits the Fire of Knowledge;

3.

danti tvak krita sundara-ambaradhare trai-lokya-saare hare;

Made of the skin of the elephant, You wear the beautiful garment; the Essence of the world, and remover of all sins.

4.

moksha-artham kuru chitta vrittim akhilaam anyaih tu kim karmabhih.

For gaining liberation, make my mind totally available. Of what use are any other actions?

1-4 The enrapturing picture of the Lord is presented before the seeker. It is the Lord’s way of forgiving him. After all the pains he has been through, the enchanting Form of the Lord is something he can rest his weary heart on, and gain consolation. Calmness settles over him through feasting on His Form. It quietens the bubbling emotions in the seeker. The restless mind becomes peaceful and fully available for deep meditation on the Lord.

14

It is sometimes very difficult to understand the full significance of the Lord’s Form. As the devotee’s mind gets purified, he begins to grasp the meaning. He awakens to a new world of devotional rapture. He begins to understand every detail of the Lord’s Form and how it relates to the attributeless Lord. He is led by the Guru to move from the Form to the Formless.

All this is an expression of the Lord’s Forgiveness – an answer to his ardent appeal.

Verse 10: The Arrival of the Guru

ÌMÇü uÉÉÅlÉålÉ kÉlÉålÉ uÉÉÎeÉMüËUÍpÉÈ mÉëÉmiÉålÉ UÉerÉålÉ ÌMÇü

ÌMÇü uÉÉ mÉÑ§ÉMüsÉ§ÉÍqÉ§ÉmÉzÉÑÍpÉSåïWåûlÉ aÉåWåûlÉ ÌMüqÉç |

¥ÉÉiuÉæiÉi¤ÉhÉpÉ…¡ÓûUÇ xÉmÉÌS Uå irÉÉerÉÇ qÉlÉÉå SÕUiÉÈ

xuÉÉiqÉÉjÉïÇ aÉÑÂuÉÉYrÉiÉÉå pÉeÉ qÉlÉ ´ÉÏmÉÉuÉïiÉÏuÉssÉpÉqÉç || 10 ||

1.

Kim vaa-anena dhanena vaaji-karibhih praaptena raajyena kim;

Of what use is this wealth of horses and elephants? Of what use is it to gain this whole kingdom?

2.

kim vaa putra kalatra mitra pashubhih dehena gehena kim;

Of what use are son, wife, friend and domesticated animals? Of what use is this body, and this house?

3.

jnaatvaa etat kshana- bhanguram sapadi re tyaajyam manah dooratah;

Knowing that in a second all this is perishable, immediately, O mind, cast it away at once!

4.

sva-aatma-artham guru- vaakyatah bhaja bhaja shree paarvatee vallabham.

In order to know your own Self, the guru teaches “Worship Him, worship Him, Worship the Lord of Parvati (Lord Shiva)!”

1-4 The seeker finds his Guru – another form of the Lord’s forgiveness. By listening to his Guru’s teaching and by closely observing his life, the devotee begins to lose all attraction for the world. He gives up the “rat race” of chasing after pleasures. Everything now appears to him to be of no use. The only thing worth pursuing is love for the Lord. The Guru teaches him to wholly give himself to worship of the Lord. By doing so, the devotee’s mind turns away from everything else.

The Guru directs the disciple’s attention to shift from Matter to the Lord of Matter, which is Spirit. Matter is expressed here as Parvati, the consort, and Spirit is the “Lord of Parvati”, Lord Shiva.

Verse 11: The Teachings of the Guru

AÉrÉÑlÉïzrÉÌiÉ mÉzrÉiÉÉÇ mÉëÌiÉÌSlÉÇ rÉÉÌiÉ ¤ÉrÉÇ rÉÉæuÉlÉÇ

mÉëirÉÉrÉÉÎliÉ aÉiÉÉÈ mÉÑlÉlÉï ÌSuÉxÉÉÈ MüÉsÉÉå eÉaÉ°¤ÉMüÈ |

sÉ¤qÉÏxiÉÉårÉiÉU…¡ûpÉ…¡ûcÉmÉsÉÉ ÌuÉ±ÑŠsÉÇ eÉÏÌuÉiÉÇ

iÉxqÉÉ¨uÉÉÇ zÉUhÉÉaÉiÉÇ zÉUhÉS iuÉÇ U¤É U¤ÉÉkÉÑlÉÉ ||11||

15

1.

Aayuh nashyati pashyataam pratidinam yaati kshayam yauvanam;

Life ebbs away: let this be seen (reflected upon) daily; Youth also undergoes decay;

2.

prati aayaanti gataah punah na divasaah kaalah jagat bhakshakah;

The return of that which has gone by is not possible again, especially the days; Time is the eater of this whole world.

3.

lakshmeeh toya taranga bhanga chapalaa vidyut chalam jeevitam;

The Goddess of Wealth is as fickle as the breaking wave of water; Life is as transient as lightning.

4.

tasmaat maam sharanaa- gatam sharanada tvam raksha raksha-adhunaa.

Therefore, take refuge in Me (the Lord). Out of compassion for you, I shall protect you right now.

1-4 The Guru, who has come into one’s life as an answer to his prayer for forgiveness for all past sins, takes full control of the disciple’s life – of course, with the latter’s consent. The Guru’s sole task is to keep the pressure on the disciple to shun the temptations of the world, and to make his mind develop a taste for things divine.

Towards that end, he teaches the student the transitoriness of life – everything is moving towards ultimate death. Time is too precious to be wasted away.

It is worthless chasing after wealth which is extremely fickle.

The Lord, through the Guru, makes a promise to the devotee to protect him from all further dangers to his spiritual life. By nurturing and protecting the disciple, the Guru does him the greatest service of bringing him to the Feet of the Lord.

Verse 12: The Perfect Example of Surrender

MüUcÉUhÉM×üiÉÇ uÉÉ‚üÉrÉeÉÇ MüqÉïeÉÇ uÉÉ

´ÉuÉhÉlÉrÉlÉeÉÇ uÉÉ qÉÉlÉxÉÇ uÉÉÅmÉUÉkÉqÉç |

ÌuÉÌWûiÉqÉÌuÉÌWûiÉÇ uÉÉ xÉuÉïqÉåiÉi¤qÉxuÉ

ÍzÉuÉ ÍzÉuÉ MüÂhÉÉokÉå ´ÉÏqÉWûÉSåuÉ zÉqpÉÉå || 12 ||

1. Kara charana kritam vaak kaayajam karmajam vaa

Whatever is done by these hands, feet and speech, or born of the actions of the body;

2. shravana nayanajam vaa maanasam vaa aparaadham;

or born of the eyes and ears; or whatever sin committed by the mind;

3. vihitam avihitam vaa sarvam etat kshamasva

arising from commission or omission, forgive all of them, O Lord!

4. jaya jaya karunaabdhe shree mahaadeva shambho!

Glory, glory unto that Ocean of Kindness, the Great Lord Mahadeva, the Lord Shambho!

Finally, the great Guru Sri Shankara presents the ideal picture of a true spiritual seeker who surrenders himself entirely to the Lord.

1 In such a seeker there is no egoistic build-up of self-importance. He has surrendered all his actions to the Lord, meaning that he no longer feels that he is their doer.

16

2 In such a seeker we find thoughts are in harmony with speech and speech is in harmony with actions. There is a proper understanding that all sin originates in the mind alone, not in the body. The restless mind is the cause of all sins.

3 In such a seeker are genuine humility and sincerity. He is humble enough to always recognize his faults and shortcomings and to confess them openly to the Lord in his heart.

4 Such a seeker always glorifies the Lord in every possible way. He sees God’s glory in everything. He sees a good intention in whatever the Lord does in his life.

We can be sure that when the Lord occupies such an important place in the seeker’s life, then he has been fully forgiven of all his past sins. There is no need to have any doubts thereafter. The Goal is very near to that seeker whom the Lord has touched in this manner.

Om Tat Sat!

*****

LORD SHIVA

17

KSHAMAAPANA STOTRAM “An Appeal for Forgiveness”

by Sri Adi Shankaracharya

Split-Sandhee Samskrit Format (to Assist Beginners in Identifying the Words)


AÉSÉæ MüqÉï-mÉëxÉ…¡ûÉiÉç, MüsÉrÉÌiÉ MüsÉÑwÉÇ, qÉÉiÉ×-MÑü¤ÉÉæ ÎxjÉiÉÇ qÉÉÇ |

ÌuÉhqÉÔ§Éç-AÉ-qÉåkrÉ qÉkrÉå, YuÉjÉrÉÌiÉ ÌlÉiÉUÉÇ, eÉÉPûUç-AÉå eÉÉiÉuÉåSÉÈ |

rÉ±Sè uÉæ iÉ§É SÒÈZÉÇ, urÉjÉrÉÌiÉ ÌlÉiÉUÉÇ, zÉYrÉiÉå MåülÉ uÉ£ÑÇü |

¤ÉliÉurÉç-AÉå qÉå-ÅmÉUÉkÉÈ, ÍzÉuÉ ÍzÉuÉ ÍzÉuÉ pÉÉåÈ, ´ÉÏ qÉWûÉSåuÉ zÉqpÉÉå ||1||

oÉÉsrÉå SÒÈZÉç-AÉ-ÌiÉUåMçü-AÉå, qÉsÉ sÉÑÍsÉiÉ uÉmÉÑÈ, xiÉlrÉ-mÉÉlÉå ÌmÉmÉÉxÉÉ |

lÉç-AÉå- zÉ£ü-zÉç cÉç-L-ÎlSìrÉåprÉç-AÉå, pÉuÉaÉÑhÉ eÉÌlÉiÉÉ(Wèû), eÉliÉuÉç-AÉå qÉÉÇ iÉÑSÎliÉ |

lÉÉlÉÉ UÉåaÉÉÌS SÒÈZÉÉSè, ÂSlÉ mÉUuÉzÉÈ, zÉƒ¡ûUÇ lÉ xqÉUÉÍqÉ |


mÉëÉæRèû-AÉå ÅWÇû rÉÉæuÉlÉxjÉç-AÉå, ÌuÉwÉrÉ ÌuÉwÉkÉUæÈ, mÉgcÉÍpÉ-Uç qÉqÉï xÉlkÉÉæ |

S¹è-AÉå lÉ¹è-AÉå ÌuÉuÉåMüÈ, xÉÑiÉ kÉlÉ rÉÑuÉÌiÉ, xuÉÉS xÉÉæZrÉå ÌlÉwÉhhÉÈ |

zÉæuÉÏ ÍcÉliÉÉ ÌuÉWûÏlÉÇ, qÉqÉ ™SrÉqÉç AWûÉå, qÉÉlÉ aÉuÉÉïÍkÉ-ÃRÇû |


uÉÉ®ïYrÉå cÉç-L-ÎlSìrÉÉhÉÉÇ, ÌuÉaÉiÉ aÉÌiÉ qÉÌiÉ-zÉç, cÉç-AÉ-ÅÍkÉ SæuÉÉÌS iÉÉmÉæÈ |

mÉÉmÉæ-Uç UÉåaÉæ-Uç ÌuÉrÉÉåaÉæ-xÉç, iÉç-uÉç AlÉuÉÍxÉiÉuÉmÉÑÈ, mÉëÉæÌRûWûÏlÉÇ cÉ SÏlÉqÉç |

ÍqÉjrÉÉ qÉÉåWèû-AÉ-ÍpÉsÉÉzÉæ-Uç, pÉëqÉÌiÉ qÉqÉ qÉlÉç-AÉå, kÉÔeÉïOåû-Uç krÉÉlÉ zÉÔlrÉqÉç |



lÉç-AÉå- zÉYrÉÇ xqÉÉiÉï MüqÉï, mÉëÌiÉ-mÉS-aÉWûlÉ, mÉëirÉuÉÉrÉç-AÉ-ÅMÑüsÉÉZrÉÇ |

´ÉÉæiÉå uÉÉiÉÉï MüjÉÇ qÉå, Ì²eÉ-MÑüsÉ-ÌuÉÌWûiÉå, oÉë¼-qÉÉaÉåï xÉÑxÉÉUå |

lÉç-AÉ-xjÉÉ kÉqÉåï ÌuÉcÉÉUÈ, ´ÉuÉhÉ qÉlÉlÉ-rÉÉåÈ, ÌMÇü ÌlÉÌSkrÉÉÍxÉiÉurÉqÉç |


xlÉÉiuÉÉ mÉëirÉÔwÉ MüÉsÉå, xlÉmÉlÉ ÌuÉÍkÉ-ÌuÉkÉÉæ, lÉç-AÉ-Å™iÉÇ aÉÉ…¡ûiÉÉårÉÇ |

mÉÔeÉÉjÉïÇ uÉÉ MüSÉÍcÉSè, oÉWÒû iÉU aÉWûlÉÉSè, AZÉhQû ÌoÉsuÉÏ SsÉÉÌlÉ |

lÉç-AÉ-ÅlÉÏiÉÉ mÉ©-qÉÉsÉÉ, xÉUÍxÉ ÌuÉMüÍxÉiÉÉ, aÉlkÉ-mÉÑwmÉå iuÉSjÉïqÉç |


SÒakÉæ-Uç qÉkuÉç-AÉerÉ rÉÑ£æü-Uç, SÍkÉÍxÉiÉ xÉÌWûiÉæÈ, xlÉÉÌmÉiÉÇ lÉç-Lå-uÉ ÍsÉ…¡Çû |

lÉç-AÉå- ÍsÉmiÉÇ cÉlSlÉç-AÉ±æÈ, MülÉMü-ÌuÉUÍcÉiÉæÈ, mÉÔÎeÉiÉÇ lÉ mÉëxÉÔlÉæÈ |

kÉÔmÉæÈ MümÉÑïU-SÏmÉæ-Uç, ÌuÉÌuÉkÉ-UxÉ-rÉÑiÉæ-Uç, lÉç-Lå-uÉ pÉ¤rÉç-AÉå-mÉWûÉUæÈ |


18

lÉalÉç-AÉå ÌlÉÈxÉ…¡û(È) zÉÑ®-xÉç, Ì§ÉaÉÑhÉ ÌuÉUÌWûiÉç-AÉå, kuÉxiÉ-qÉÉåWèû-AÉ-lkÉMüÉUç-AÉå |

lÉÉxÉÉaÉëå lrÉxiÉ SØÌ¹-Uç, ÌuÉÌSiÉ pÉuÉ aÉÑhÉç-AÉå, -Lå-uÉ SØ¹È MüSÉÍcÉiÉç |

ElqÉlrÉç-AÉ-uÉxjÉrÉÉ iuÉÉÇ, ÌuÉaÉiÉ MüÍsÉqÉsÉÇ, zÉƒ¡ûUÇ lÉ xqÉUÉÍqÉ |



cÉlSìè-AÉå-°ÉÍxÉiÉ, zÉåZÉUå xqÉUWûUå, aÉ…¡ûÉ-kÉUå zÉƒ¡ûUå |

xÉmÉæï-Uç pÉÔÌwÉiÉ, MühPû MühÉï ÌuÉuÉUå, lÉå§Éç-AÉå-ijÉ uÉæµÉÉlÉUå |

SÎliÉ iuÉMçü M×üiÉ, xÉÑlSUç-AÉ-qoÉUkÉUå, §Éæ-sÉÉåYrÉ-xÉÉUå WûUå |

qÉÉå¤É-AjÉïÇ MÑüÂ, ÍcÉ¨É uÉ×Ì¨ÉqÉç AÎZÉsÉÉqÉç, AlrÉæ-xÉç iÉÑ ÌMÇü MüqÉïÍpÉÈ ||9||

ÌMÇü uÉÉ-ÅlÉålÉ, kÉlÉålÉ uÉÉÎeÉ-MüËUÍpÉÈ, mÉëÉmiÉålÉ UÉerÉålÉ ÌMÇü |

ÌMÇü uÉÉ mÉÑ§É, MüsÉ§É ÍqÉ§É mÉzÉÑÍpÉ-Uç, SåWåûlÉ aÉåWåûlÉ ÌMüqÉç |

¥ÉÉiuÉçÅ-Lå-iÉiÉç ¤ÉhÉ-, pÉ…¡ÓûUÇ xÉmÉÌS Uå, irÉÉerÉÇ qÉlÉç-AÉå SÕUiÉÈ |

xuÉÉiqÉç-AÉ-jÉïÇ aÉÑÂ-, uÉÉYrÉiÉç-AÉå pÉeÉ pÉeÉ, ´ÉÏ mÉÉuÉïiÉÏ uÉssÉpÉqÉç ||10||

AÉrÉÑ-Uç lÉzrÉÌiÉ, mÉzrÉiÉÉÇ mÉëÌiÉÌSlÉÇ, rÉÉÌiÉ ¤ÉrÉÇ rÉÉæuÉlÉÇ |

mÉëiÉç-rÉç AÉrÉÉÎliÉ aÉiÉÉÈ, mÉÑlÉ-Uç lÉ ÌSuÉxÉÉÈ, MüÉsÉç-AÉå eÉaÉSè pÉ¤ÉMüÈ |

sÉ¤qÉÏ-xÉç iÉÉårÉ, iÉU…¡û pÉ…¡û cÉmÉsÉÉ, ÌuÉ±ÑcÉç-cÉsÉÇ eÉÏÌuÉiÉÇ |

iÉxqÉÉlÉç-qÉÉÇ zÉUhÉÉ-, aÉiÉÇ zÉUhÉS, iuÉÇ U¤É U¤Éç-AÉ-kÉÑlÉÉ ||11||

MüU cÉUhÉ M×üiÉÇ uÉÉMçü, MüÉrÉeÉÇ MüqÉïeÉÇ uÉÉ,

´ÉuÉhÉ lÉrÉlÉeÉÇ uÉÉ, qÉÉlÉxÉÇ uÉçÅ-AÉ-mÉUÉkÉqÉç |

ÌuÉÌWûiÉqÉç AÌuÉÌWûiÉÇ uÉÉ, xÉuÉïqÉç LiÉiÉç ¤ÉqÉxuÉ,

eÉrÉ eÉrÉ MüÂhÉÉokÉå, ´ÉÏ qÉWûÉSåuÉ zÉqpÉÉå ||12||

*****

19

KSHAMAAPANA STOTRAM “An Appeal for Forgiveness”

by Sri Adi Shankaracharya

Split-Sandhee English Transliterations


¡dau karma-prasa±g¡t, kalayati kalu½a¯, m¡t»-kuk½au sthita¯ m¡¯ |

vi³mÀtr-¡-m£dhya madhy£, kvathayati nitar¡¯, j¡¿har-µ j¡tav£d¡¦ |

yadyad vai tatra du¦kha¯, vyathayati nitar¡¯, ¾akyat£ k£na vaktu¯ |

k½antavy-µ m£-:'par¡dha¦, ¾iva ¾iva ¾iva bhµ¦, ¾r§ mah¡d£va ¾ambhµ ||1||

b¡ly£ du¦kh-¡-tir£k-µ, mala lulita vapu¦, stanya-p¡n£ pip¡s¡ |

n-µ- ¾akta-¾ c-£-ndriy£bhy-µ, bhavagu³a janit¡(h), jantav-µ m¡¯ tudanti |

n¡n¡ rµg¡di du¦kh¡d, rudana parava¾a¦, ¾a±kara¯ na smar¡mi |


prau¢h-µ :'ha¯ yauvanasth-µ, vi½aya vi½adharai¦, pa²cabhi-r marma sandhau |

da½¿-µ na½¿-µ viv£ka¦, suta dhana yuvati, sv¡da saukhy£ ni½a³³a¦ |

¾aiv§ cint¡ vih§na¯, mama h»dayam ahµ, m¡na garv¡dhi-rÀ¢ha¯ |


v¡rddhaky£ c-£-ndriy¡³¡¯, vigata gati mati-¾, c-¡-:'dhi daiv¡di t¡pai¦ |

p¡pai-r rµgai-r viyµgai-s, t-v anavasitavapu¦, prau¢hih§na¯ ca d§nam |

mithy¡ mµh-¡-bhil¡¾ai-r, bhramati mama man-µ, dhÀrja¿£-r dhy¡na ¾Ànyam |



n-µ- ¾akya¯ sm¡rta karma, prati-pada-gahana, pratyav¡y-¡-:'kul¡khya¯ |

¾raut£ v¡rt¡ katha¯ m£, dvija-kula-vihit£, brahma-m¡rg£ sus¡r£ |

n-¡-sth¡ dharm£ vic¡ra¦, ¾rava³a manana-yµ¦, ki¯ nididhy¡sitavyam |


sn¡tv¡ pratyÀ½a k¡l£, snapana vidhi-vidhau, n-¡-:'h»ta¯ g¡±gatµya¯ |

pÀj¡rtha¯ v¡ kad¡cid, bahu tara gahan¡d, akha³¢a bilv§ dal¡ni |

n-¡-:'n§t¡ padma-m¡l¡, sarasi vikasit¡, gandha-pu½p£ tvadartham |


dugdhai-r madhv-¡jya yuktai-r, dadhisita sahitai¦, sn¡pita¯ n-ai-va li±ga¯ |

n-µ- lipta¯ candan-¡dyai¦, kanaka-viracitai¦, pÀjita¯ na prasÀnai¦ |

dhÀpai¦ karpura-d§pai-r, vividha-rasa-yutai-r, n-ai-va bhak½y-µ-pah¡rai¦ |


20

nagn-µ ni¦sa±ga(¦) ¾uddha-s, trigu³a virahit-µ, dhvasta-mµh-¡-ndhak¡r-µ |

n¡s¡gr£ nyasta d»½¿i-r, vidita bhava gu³-µ, -ai-va d»½¿a¦ kad¡cit |

unmany-¡-vasthay¡ tv¡¯, vigata kalimala¯, ¾a±kara¯ na smar¡mi |



candr-µ-dbh¡sita, ¾£khar£ smarahar£, ga±g¡-dhar£ ¾a±kar£ |

sarpai-r bhÀ½ita, ka³¿ha kar³a vivar£, n£tr-µ-ttha vai¾v¡nar£ |

danti tvak k»ta, sundar-¡-mbaradhar£, trai-lµkya-s¡r£ har£ |

mµk½a-artha¯ kuru, citta v»ttim akhil¡m, anyai-s tu ki¯ karmabhi¦ ||9||

ki¯ v¡-:'n£na, dhan£na v¡ji-karibhi¦, pr¡pt£na r¡jy£na ki¯ |

ki¯ v¡ putra, kalatra mitra pa¾ubhi-r, d£h£na g£h£na kim |

j²¡tv:'-ai-tat k½a³a-, bha±gura¯ sapadi r£, ty¡jya¯ man-µ dÀrata¦ |

sv¡tm-¡-rtha¯ guru-, v¡kyat-µ bhaja bhaja, ¾r§ p¡rvat§ vallabham ||10||

¡yu-r na¾yati, pa¾yat¡¯ pratidina¯, y¡ti k½aya¯ yauvana¯ |

prat-y ¡y¡nti gat¡¦, puna-r na divas¡¦, k¡l-µ jagad bhak½aka¦ |

lak½m§-s tµya, tara±ga bha±ga capal¡, vidyuc-cala¯ j§vita¯ |

tasm¡n-m¡¯ ¾ara³¡-, gata¯ ¾ara³ada, tva¯ rak½a rak½-¡-dhun¡ ||11||

kara cara³a k»ta¯ v¡k, k¡yaja¯ karmaja¯ v¡,

¾rava³a nayanaja¯ v¡, m¡nasa¯ v:'-¡-par¡dham |

vihitam avihita¯ v¡, sarvam £tat k½amasva,

jaya jaya karu³¡bdh£, ¾r§ mah¡d£va ¾ambhµ ||12||

*****

An Appeal for - · PDF file9 Dhanyashtakam 32 Tapovan Shatkam ... To Pujya Sri Swami...

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