Shivananda LaharI, श्रीशिवानन्दलहरी Shlokas 1-10

Shivananda LaharI, श्रीशिवानन्दलहरी

by Jagadguru Shri Adi Shankaracharya

Shlokas 1-10 

Shloka 1

कलाभ्यां चूडालङ्कृतशशिकलाभ्यां निजतपः-

     फलाभ्यां भक्तेषु प्रकटितफलाभ्यां भवतु मे ।

शिवाभ्यामस्तोकत्रिभुवनशिवाभ्यां हृदि पुन-

     र्भवाभ्यामानन्दस्फुरदनुभवाभ्यां नतिरियम् ॥ १॥

Word-to-Word Meaning

• कलाभ्यां – By the two Kalas (divisions or digits of the moon, representing beauty and splendor),
• चूडालङ्कृत-शशि-कलाभ्यां – adorned by the crescent moon on the crown,
• निज-तपः-फलाभ्यां – the fruits of one's austerities,
• भक्तेषु प्रकटित-फलाभ्यां – manifesting their results to the devotees,
• भवतु मे – may there be for me,
• शिवाभ्याम् – to those two (Shiva and Shakti),
• अस्तोक-त्रिभुवन-शिवाभ्यां – who bring auspiciousness to the three worlds in abundance,
• हृदि पुनः – again in the heart,
• भवाभ्याम् – by the two (Shiva and Shakti) who remove the cycle of birth and death,
• आनन्द-स्फुरत्-अनुभवाभ्यां – who shine with the experience of bliss,
• नतिः इयम् – this salutation.

Overall Meaning

The devotee offers salutations to Lord Shiva and Goddess Shakti, who are represented as:

• adorned with the crescent moon on their crown,
• the embodiment of the fruits of spiritual austerities,
• bestowing these fruits generously upon their devotees,
• the source of auspiciousness for all three worlds,
• the liberators from the cycle of birth and death,
• the radiant experiencers of bliss.
  May they dwell in my heart and bestow their blessings.

Expanded Spiritual Commentary

This shloka beautifully integrates the worship of Shiva and Shakti, emphasizing their inseparable unity. The crescent moon (शशिकलाभ्यां) signifies serenity, the waxing and waning nature of the universe, and the eternal time cycle. Adorned on their crown, it also represents control over time and emotions.

Shiva and Shakti are portrayed as the ultimate reality (निजतपःफलाभ्यां), whose grace unfolds the results of spiritual endeavors. Their blessings are not withheld but are made evident to devotees who approach them with sincerity.

The phrase अस्तोकत्रिभुवनशिवाभ्यां highlights their boundless auspiciousness, extending across the three realms—earth, heavens, and the netherworld. In addition, the mention of liberation (भवाभ्याम्) signifies that the union of Shiva and Shakti is the key to transcending worldly bondage and attaining spiritual bliss (आनन्दस्फुरदनुभवाभ्यां).

Additional Spiritual Points

• The dual mention of Shiva and Shakti underscores the non-duality of their essence: they are two aspects of the same divine energy.
• The mention of auspiciousness (शिव) relates not only to material blessings but also to spiritual elevation.
• The devotee's heartfelt salutation (नतिः) implies surrender, the most critical step in spiritual progress.

Gist of the Shloka

This shloka is a devotional salutation to Shiva and Shakti, celebrating their union as the source of cosmic auspiciousness, liberation, and bliss. It highlights their role as the benefactors of spiritual seekers and the embodiment of grace and eternal truth.

Shloka 2

गलन्ती शम्भो त्वच्चरितसरितः किल्बिषरजो

     दलन्ती धीकुल्यासरणिषु पतन्ती विजयताम् ।

दिशन्ती संसारभ्रमणपरितापोपशमनं

     वसन्ती मच्चेतोह्रदभुवि शिवानन्दलहरी ॥ २॥

Oh Lord Shambu who grants us happiness,

Let these waves of ecstasy Of Lord Shiva,

Flowing from the holy history of yours,

Calming the dusts of sin for ever,

Rushing from the canals of wisdom,

Falling in to the whirl pool of life,

Dousing the fires of sorrow,

Living in my hearts as senses,

Be always victorious.

Word-to-Word Meaning

• गलन्ती – Flowing,
• शम्भो – O Shambhu (Lord Shiva),
• त्वत्-चरित-सरितः – the river of Your divine deeds,
• किल्बिष-रजो – the dust of sins,
• दलन्ती – destroying,
• धी-कुल्या-सरणिषु – in the channels of intellect (streams of thought),
• पतन्ती – falling (flowing),
• विजयताम् – may it be victorious,
• दिशन्ती – bestowing,
• संसार-भ्रमण-परिताप-उपशमनं – relief from the afflictions of wandering in the cycle of birth and death,
• वसन्ती – dwelling,
• मद्-चेतः-ह्रद-भुवि – in the lake of my heart,
• शिवानन्द-लहरी – the waves of bliss emanating from Shiva.

Overall Meaning

The devotee prays for the waves of bliss arising from Lord Shiva's divine deeds (Shivanandalahari) to flow into their intellect and heart, washing away the dust of sins and granting relief from the torment of worldly existence. May these waves dwell in the lake of the devotee's heart and triumph over all negativity.

Expanded Spiritual Commentary

This shloka poetically describes the transformative and purifying power of meditating on Lord Shiva's divine deeds (चरित). These deeds are likened to a river (सरितः) whose waves carry immense spiritual potency. As they flow through the streams of one’s intellect (धी-कुल्या), they cleanse the accumulated impurities of sins (किल्बिषरजो).

The phrase संसारभ्रमणपरितापोपशमनं underscores the role of Lord Shiva’s grace in alleviating the endless suffering caused by the cycle of birth and death. The word वसन्ती suggests the settling of Shiva's blissful waves within the heart, transforming it into a serene and spiritually fertile lake (चेतोह्रदभुवि).

This inner transformation, marked by purification and peace, ultimately leads to victory (विजयताम्) over the ego and worldly delusions.

Additional Spiritual Points

• The metaphor of a river indicates constant movement, signifying that Shiva’s grace is ever-flowing and accessible to those who open their hearts.
• The intellect (धी) serves as the channel for divine wisdom when aligned with devotion.
• Shivanandalahari symbolizes the ultimate experience of spiritual bliss and union with the Divine.

Gist of the Shloka

The shloka celebrates the purifying power of Lord Shiva’s divine actions, urging them to cleanse the heart and intellect of sins, ease worldly suffering, and establish waves of bliss within the seeker’s inner self. It portrays the transformative grace of Shiva as an ever-flowing, victorious river.

Shloka 3

त्रयीवेद्यं हृद्यं त्रिपुरहरमाद्यं त्रिनयनं

     जटाभारोदारं चलदुरगहारं मृगधरम् ।

महादेवं देवं मयि सदयभावं पशुपतिं

     चिदालम्बं साम्बं शिवमतिविडम्बं हृदि भजे ॥ ३॥

I pray with all my heart,

Him who is known by the three Vedas,

Him who is pleasant to the mind,

Him who destroyed the three cities,

Him who is first among every thing,

Him who has all seeing three eyes,

Him who carries the weight of matted lock,

With eminence great,

Him who wears the moving snake as necklace,

Him who holds the jumping deer in his hand,

Him who is greatest among devas,

Him who shines with glitter,

Him who has mercy on me,

Him who is the lord of all beings,

Him who is the only support to holy wisdom,

Him who is always with my Goddess,

And Him who is a great entertainer.

Word-to-Word Meaning

• त्रयीवेद्यं – Known through the three Vedas (Rig, Yajur, and Sama),
• हृद्यं – Delightful to the heart,
• त्रिपुरहरं – The destroyer of Tripura (the three cities of demons),
• आद्यं – The primordial one,
• त्रिनयनं – The three-eyed one,
• जटा-भार-उदारं – Magnificently adorned with matted locks,
• चलद्-उरग-हारं – Wearing a moving serpent as a garland,
• मृगधरम् – The one who holds a deer,
• महादेवं – The great God,
• देवं – The supreme Lord,
• मयि सदय-भावं – One with a compassionate attitude toward me,
• पशुपतिं – The Lord of all beings (Pashupati),
• चिदालम्बं – The support of consciousness,
• साम्बं – With Shakti (his consort),
• शिवम् – The auspicious one,
• अति-विडम्बं – Beyond all comparisons,
• हृदि भजे – I meditate upon in my heart.

Overall Meaning

The devotee meditates upon Lord Shiva in the heart as the embodiment of auspiciousness and compassion. He is the one glorified by the Vedas, the destroyer of Tripura, the primordial being with three eyes, adorned with matted locks and a serpent garland, holding a deer in his hand. Lord Shiva is the supreme God, the support of consciousness, and incomparable. Accompanied by Shakti, he is the merciful Lord of all beings.

Expanded Spiritual Commentary

This shloka offers a vivid and awe-inspiring description of Lord Shiva's form and qualities, emphasizing his transcendence and immanence. Shiva is described as:

• त्रयीवेद्यं: Known through the Vedas, signifying his alignment with ultimate knowledge and dharma.
• त्रिपुरहरं: The destroyer of the three cities (ego, ignorance, and attachment), representing liberation.
• जटाभारोदारं: His matted locks symbolize asceticism, while the moving serpent (चलदुरगहारं) represents dynamic energy and control over primal instincts.
• मृगधरम्: Holding the deer signifies control over the restless mind, which leaps from one object to another.

The invocation of Shiva as पशुपतिं (Lord of all beings) reflects his role as the liberator of souls caught in material bondage. His compassion (सदयभावं) is the guiding light for devotees seeking liberation. The phrase चिदालम्बं portrays Shiva as the ultimate support of pure consciousness, the foundation of existence and awareness.

Additional Spiritual Points

• Shiva's triadic symbolism (three eyes, three Vedas, Tripura) highlights his association with completeness and transcendence over time (past, present, and future).
• His union with Shakti (साम्बं) signifies the inseparable nature of consciousness (Shiva) and energy (Shakti).
• Meditating on Shiva's form with attributes such as his serene compassion and control over worldly chaos brings inner peace and focus.

Gist of the Shloka

The shloka is a meditation on Lord Shiva, the all-compassionate and supreme being, who embodies auspiciousness, control over creation, and liberation. The devotee invokes his qualities and form to anchor the mind in devotion and transcendence.

Shloka 4

सहस्रं वर्तन्ते जगति विबुधाः क्षुद्रफलदा

     न मन्ये स्वप्ने वा तदनुसरणं तत्कृतफलम् ।

हरिब्रह्मादीनामपि निकटभाजामसुलभं

     चिरं याचे शम्भो शिव तव पदाम्भोजभजनम् ॥ ४॥

Thousands of Gods abound,

Offering trifling gifts to them who pray,

And never even in my dreams would I pray.

Or request gifts from them.

To Shiva who is close to Vishnu, Brahma and other Gods,

But who is difficult for them to near,

I would beseech and beg always,

For his lotus like feet.

Word-to-Word Meaning

• सहस्रं – Thousands,
• वर्तन्ते – exist,
• जगति – in the world,
• विबुधाः – enlightened beings (gods, celestial beings),
• क्षुद्रफलदा – givers of trivial or insignificant fruits,
• न मन्ये – I do not consider,
• स्वप्ने वा – even in a dream,
• तदनुसरणं – following them,
• तत्कृतफलम् – or the fruits produced by them,
• हरि-ब्रह्म-आदीनाम् – of Hari (Vishnu), Brahma, and others,
• अपि – even,
• निकट-भाजाम् – those who are close to them,
• असुलभं – difficult to attain,
• चिरं याचे – I pray for a long time,
• शम्भो – O Shambhu (Lord Shiva),
• शिव – O Shiva (the auspicious one),
• तव पद-अम्भोज-भजनम् – the worship of your lotus feet.

Overall Meaning

The devotee acknowledges that thousands of celestial beings and deities exist, but they bestow only trivial results. The devotee expresses no interest in following them or seeking the fruits they offer, not even in dreams. Instead, the devotee earnestly prays for the rare privilege of worshipping Lord Shiva’s lotus feet, which even great beings like Hari (Vishnu) and Brahma find difficult to attain.

Expanded Spiritual Commentary

This shloka reveals the single-pointed devotion of the seeker toward Lord Shiva. While acknowledging the existence of countless deities (विबुधाः), the devotee emphasizes their limited capacity to bestow ultimate liberation, as their rewards are tied to material gains or temporary blessings (क्षुद्रफलदा).

The devotee rejects the pursuit of such trivialities (तदनुसरणं), prioritizing the supreme goal of serving Lord Shiva’s lotus feet (पदाम्भोजभजनम्). The lotus feet symbolize refuge, purity, and liberation. By highlighting that even beings like Vishnu and Brahma, despite their exalted positions, struggle to attain this privilege, the shloka underscores the rarity and sanctity of this devotion.

Lord Shiva’s feet represent the highest spiritual attainment—freedom from the cycle of birth and death and the realization of eternal bliss. The devotee’s exclusive focus on Shiva exemplifies the path of unalloyed devotion (ananya bhakti).

Additional Spiritual Points

• The rejection of trivial results symbolizes vairagya (dispassion), essential for spiritual progress.
• The shloka draws attention to the supreme nature of Shiva, transcending the functions of creation, preservation, and dissolution represented by Brahma, Vishnu, and others.
• Worshipping the lotus feet signifies complete surrender, aligning the individual self with the universal divine.

Gist of the Shloka

The shloka emphasizes the devotee’s steadfast focus on worshipping Lord Shiva’s lotus feet as the ultimate refuge. It contrasts the pursuit of transient rewards from other deities with the eternal liberation that comes from Shiva’s grace. The devotee’s prayer is a testament to unwavering devotion and the desire for spiritual fulfillment.

Shloka 5

स्मृतौ शास्त्रे वैद्ये शकुनकवितागानफणितौ

     पुराणे मन्त्रे वा स्तुतिनटनहास्येष्वचतुरः ।

कथं राज्ञां प्रीतिर्भवति मयि कोऽहं पशुपते

     पशुं मां सर्वज्ञ प्रथितकृपया पालय विभो ॥ ५॥

Ignoramus I am in the science of law,

In the science of life,

In the art of medicine,

In interpretation of events,

In the art of poems and song,

In the difficult tomes of arty grammer,

In the holy books of yore,

In the psalms of Vedas.

In singing about your great deeds,

In the art of dance and in art of comedy,

And so how can I get favour of Kings?

Oh Lord of all beings,

Oh all knowing one,

Of most famous one,

And Oh , all pervading one,

Tell me who am I?

And be pleased to protect me ,

Showering on me your sea of mercy.

Word-to-Word Meaning

• स्मृतौ – In the Smritis (scriptures),
• शास्त्रे – in the Shastras (treatises of knowledge),
• वैद्ये – in medicine,
• शकुन-कविता-गान-फणितौ – in omens, poetry, music, oratory,
• पुराणे – in the Puranas,
• मन्त्रे वा – in mantras or sacred chants,
• स्तुति-नटन-हास्येषु – in hymns, dance, or humor,
• अचतुरः – lacking skill,
• कथं – how,
• राज्ञां प्रीतिर्भवति – can the favor of kings be obtained,
• मयि – by me,
• कोऽहं – who am I,
• पशुपते – O Pashupati (Lord of all beings),
• पशुं मां – me, the ignorant being,
• सर्वज्ञ – O Omniscient One,
• प्रथित-कृपया – with Your well-known compassion,
• पालय – protect,
• विभो – O Lord.

Overall Meaning

The devotee humbly acknowledges their lack of skill and competence in various fields, including scriptures, arts, sciences, and sacred practices. Questioning how they can ever gain the favor of worldly authorities like kings, the devotee surrenders to Lord Shiva, addressing him as the omniscient and compassionate protector of all beings, and requests him to protect and guide them, an ignorant being.

Expanded Spiritual Commentary

This shloka expresses profound humility, a hallmark of true devotion. The devotee confesses their inadequacies across worldly and spiritual domains, acknowledging their inability to excel in the knowledge of scriptures (स्मृतौ शास्त्रे), medicine (वैद्ये), or the arts (कविता गान फणितौ). This admission reflects a sense of helplessness before the vastness of divine wisdom and human achievement.

The term पशु highlights the devotee’s identification with ignorance and bondage, which only the Lord of all beings, पशुपति, can remove. Shiva is appealed to as the सर्वज्ञ (all-knowing) and प्रथितकृपा (widely known for his compassion).

The devotee’s reliance on Shiva underscores the essence of surrender (शरणागति), where the individual abandons ego and worldly ambitions, seeking refuge in the divine. It emphasizes that divine grace, not worldly skill or recognition, leads to ultimate fulfillment.

Additional Spiritual Points

• The shloka reflects the principle that spiritual progress requires humility and surrender, not material competence.
• Shiva as Pashupati highlights his role as the liberator of beings trapped in the cycle of ignorance and ego.
• The contrast between worldly success and spiritual grace emphasizes the importance of divine refuge for liberation.

Gist of the Shloka

Acknowledging their limitations in worldly knowledge and abilities, the devotee surrenders to Lord Shiva, the compassionate protector, seeking his grace and guidance. The shloka is a heartfelt plea for divine intervention, reflecting humility and trust in Shiva’s omnipotence.

Shloka 6

घटो वा मृत्पिण्डोऽप्यणुरपि च धूमोऽग्निरचलः

     पटो वा तन्तुर्वा परिहरति किं घोरशमनम् ।

वृथा कण्ठक्षोभं वहसि तरसा तर्कवचसा

     पदाम्भोजं शम्भोर्भज परमसौख्यं व्रज सुधीः ॥ ६॥

Shloka 7

मनस्ते पादाब्जे निवसतु वचः स्तोत्रफणितौ

     करौ चाभ्यर्चायां श्रुतिरपि कथाकर्णनविधौ ।

तव ध्याने बुद्धिर्नयनयुगलं मूर्तिविभवे

     परग्रन्थान् कैर्वा परमशिव जाने परमतः ॥ ७॥

Shloka 8

यथा बुद्धिः शुक्तौ रजतमिति काचाश्मनि मणि-

     र्जले पैष्टे क्षीरं भवति मृगतृष्णासु सलिलम् ।

तथा देवभ्रान्त्या भजति भवदन्यं जडजनो

     महादेवेशं त्वां मनसि च न मत्वा पशुपते ॥ ८॥

Shloka 9

गभीरे कासारे विशति विजने घोरविपिने

     विशाले शैले च भ्रमति कुसुमार्थं जडमतिः ।

समर्प्यैकं चेतः सरसिजमुमानाथ भवते

     सुखेनावस्थातुं जन इह न जानाति किमहो ॥ ९॥

Shloka 10

नरत्वं देवत्वं नगवनमृगत्वं मशकता

     पशुत्वं कीटत्वं भवतु विहगत्वादि जननम् ।

सदा त्वत्पादाब्जस्मरणपरमानन्दलहरी-

     विहारासक्तं चेद्धृदयमिह किं तेन वपुषा ॥ १०॥