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.. shrI shAradAbhujangam by Chandrashekhara Bharathi .. .. ଶଶଶଶ ଶଶଶଶଶଶଶଶଶଶଶଶଶ .. Composed by Shri Chandrashekhara Bharathi Swami of Shringeri. INTRODUCTION:- These following verses are in praise of Sharada Devi, the presiding deity at the famous temple at Shringeri in Karnataka state. They were composed by Shri Chandrashekhara Bharathi Swami who adorned the Sharada Peetam as its 34th pontiff. He was a great scholar, and a spiritual Everest. The numerous devotees who visited Shringeri considered him to be an incarnation of the www.odia.org document.doc 1|89

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.. shrI shAradAbhujangam by Chandrashekhara Bharathi .... ଶ୍ରୀ ଶାରଦାଭୁଜଙ୍ଗମ୍ ..

Composed by Shri Chandrashekhara Bharathi Swami of Shringeri.

INTRODUCTION:- These following verses are in praise of SharadaDevi, the presiding deity at the famous temple at Shringeri inKarnataka state. They were composed by Shri Chandrashekhara BharathiSwami who adorned the Sharada Peetam as its 34th pontiff. He wasa great scholar, and a spiritual Everest. The numerous devoteeswho visited Shringeri considered him to be an incarnation of theSharada Devi. They used to unburden their woes and problems in his

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prescence and seek his blessings for their relief. He was greatlymoved by their sufferings which are the consequence of strayingaway from the path of dharma and their inability to seek the Lord'sgrace by praying to Him. To help them in this matter he composedmany stotras (hymns). These hymns are couched in simple languageso that everyone can recite them. This Sharada Bhujangam is onesuch hymn. Herein the saint identifies himself with a lay personwho is suffering because he is burdened with many problems. So,he prays to the Sharada Devi to take pity on him and grant relieffrom the sufferings. Sharada Devi:- The Goddess Sharadha Deviis generally worshipped as the goddess of learning and speech.

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She is known by the popular name of Sarasvathi and as the wife ofBrahma the god of creation. But, as in the case of all stotrams,She is depicted here as the Supreme Being capable of giving theultimate goal, the supreme bliss (moksham). The upanishad says thatthe Supreme Being alone that appears in many forms like Brahma, Siva,Vishnu, Indra etc. ପରମସ୍ଵରାଟ୍ ||

Thus, Sarasvathi hasthese names in Her 108 namavali - ସର୍ଵ�ଦେଦର୍ଵସ୍ତୁତା = She is worshipped by all gods,

ଫଲପ୍ରଦା

grant all the four goals and so on. The Mooka kavi says this in hisMookapanchasati (500 verses in praise of Kamakshi) in the Arya Shatakam

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vadanAravinda\-vaxo\-vAmA~NkataTI\-vasha.nvadIbhUtA |ପୁରୁଷତ୍ରି�ତଦେ� ଦେତ�ଧା ପୁରଂଧ୍ରି୍ରରୂପା ତ୍ଵ ଦେମର୍ଵ କାମାକ୍ଷି୍ରି ||

This versestates that Kamakshi alone is there as the wife of Brahma residentin His face, of Vishnu in His chest and Siva in lap on His left side. Another verse in the same century (78)salutes Devi saying She is Saraswathi and in that form She appearsas the wife of Brahma, and also has the names Katyayani, Kali,Kamakoti Kala, Bharati, Bhairavi, Bhadhra, Shakini, Shambhavi, Shiva.vidye vidhAtR^iviShaye kAtyAyini kAli kAmakoTi kale | ଭାରତ୍ରି ଦେଭୈରର୍ଵ୍ରି ଭଦେଦ% ଶାକ୍ରିନ୍ରି ଶାଂଭର୍ଵ୍ରି ଶ୍ରିଦେର୍ଵ ସ୍ତୁଦେର୍ଵ ଭର୍ଵତୀମ୍ ||

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Lord Krishna says that He (the Supreme Being) alone appears as alldeities. Any worship offered to any form and name goes to Him aloneand He alone grants the wishes of the worshippers through that form.But such worshippers of these various forms do not realise the truth. ତସ୍ୟ ତସ୍ୟାଚଲାଂ ଶ୍ରଦ୍ଧାଂ ତାଦେମର୍ଵ ର୍ଵ୍ରିଦଧମ୍ୟହମ୍ ||

Whichever form a devotee wishes to worship with faith, I make the faithmore firm. sa tayA shraddhayA yuktaH tasyArAdhanamIhate |ଲଭଦେତ ଚ ତତଃ କାମାନ୍ ମଦେ�ୈର୍ଵ ର୍ଵ୍ରିହ୍ରିତାନ୍ରି- ତାନ୍ ||

Possessed of that faith, he engages in the worship of that form andhe obtains his desires that are indeed granted by Me alone. Thus,

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the Supreme being alone that is worshipped as Sharada Devi representsBrahma, Vishnu and Shiva is said in one of Her names in the 108 names(ନାମାର୍ଵଲଃି

ବ%ହ୍ମ -ର୍ଵ୍ରିଷ୍ଣୁ -ଶ୍ରିର୍ଵାତ୍ମି୍ରିକା |

the names shAradA\, ramA\, shivA\-(shivAbhedA shivA)\, chaNDikA\,ଚାମୁଣ୍ଡୀ , ର୍ଵାରାହୀ |

may have different desires, and She will fulfill all those desires.

The translation given is not exact, but general enough to conveythe meaning of the verses. Some comments are also provided. Thefollowing abbreviations are used in the comments. 1- VS - SriVishnu Sahasranama with Sri Sankaracharya's commentary. 2 - LS -

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Sri Lalita Sahasranamam with the commentary of Sri Bhaskararaya. 3 -BG - Srimad Bhagavadgita with Sri Sankaracharya's commentary. 4 - BH -Srimad Bhagavatam. 5 - AS - Atmarpanastuti by Sri Appayya Dikshitar.6 - SX - Sri Shivaparadha kshamapana stotram by Shri Shankaracharya.7 - KU - Kathopanishad. Now, let us go to the stotram proper. Thepoet prays that the wonderful form of Shri Sharada Devi, that isresplendent and radiates kindness should be present in his mind. �ଦାପ୍ତଂ ମ�ା ଶାରଦାଭଖି୍ୟଭାଗ୍ୟମ୍ |

ଦ�ାଦ�% ଂ ଗୁରୂତ୍ତଂସସଂକୁ୍ଳପ୍ତଚକ୍ର -

ସ୍ରି;ତଂ ତତ୍ସଦା ମନ୍ମନ୍ସ ୍ୟାର୍ଵ୍ରିରସ୍ତୁ || ୧||

Meaning:- May the great fortune that shines by the name Sharada,

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which is soaked in compassion, is seated in the Sri Chakra installedby the great guru Sri Sankaracharya, and obtained by me as the resultof meritorious deeds performed by me in countless previous births bepresent in my mind all the time. Note:- Sharada Devi is called bythe poet as "the great fortune that shines by the name Sharada" - ଶାରଦାଭଖି୍ୟଭାଗ୍ୟମ୍ |

is the Supreme Being that is worshipped at Shringeri as Sharada. The scriptures say that the Supreme Being is beyondour senses. It is beyond sound, touch, form, smell etc. It is beyondwords and thought also. ନ୍ରିତ୍ୟମଗନ୍ଧର୍ଵଚ୍ଚ �ତ୍ |

how can one worship It or meditate on It? It seems to be an abstract

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concept and perhaps uninteresting also.To facilitate worship, Itis said to be available in five forms. They are ର୍ଵ୍ରିଭର୍ଵ , ଅନ୍ତ��ାମ୍ରି , ଅଚ�ା |

places like Vaikunta or Kailasa and so are not accessible for us forworship. So also, the avataras or incarnations like that of Rama orKrishna are also not available to us today. We are not able to feelthe antaryami or the godhead available as the divinity within us. Very rarely, perhaps one in a few millions is able to curb the tendency of the mind to flow outwardsand turn it to the God residing in our hearts. Yama, the Lord ofdeath says this. parA~nchi khAni vyatR^iNat svaya.nbhUH ତସ୍ମାତ୍ ପରାଙ୍ପ ଶ୍ୟତ୍ରି ନାନ୍ତରାତ୍ମିନ୍ |

କଶ୍ରିFଦ୍ଧୀରଃ ପ୍ରତ୍ୟଗାତ୍ମିାନଦେମୈକ୍ଷିତ୍

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ଆରୃ୍ଵତ୍ତଚକ୍ଷିୁରମୃତତ୍ଵମ୍ରିଚ୍ଛନ୍ ||

Realising the limitations of the people, God, who is the very embodiment ofcompassion, has made Himself available for worship in every form andin particular in consecrated images where His presence is invoked andworshipped with faith and reverence. This is in the form of archaor idols and images. They may be installed in homes or temples andworshipped. Krishna talks about worship of the Lord in the form ofidols in His advice to Uddhava. (Book 11 of Bhagavatam) Rituals inworship are only an aid in keeping our mind focussed and serious. Butthe essence of the worship of the image is the intense feeling that Godis presenting Himself in the image. Sage Naradha says (Bhakti sutra

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No.16) that deep involvement in performing puja to images etc., is asign of devotion. ପୂଜାଦ୍ରିଷ୍ଵନୁରାଗ ଇତ୍ରି ପାରାଶ��ଃ |

mentions devotion to be of nine types. shravaNa.n kIrtana.n viShNoH smaraNa.n pAdasevanam |ଅଚ�ନଂ ର୍ଵନ୍ଦନଂ ଦାସ୍ୟଂ ସଖ୍ୟମାତ୍ମିନ୍ରିଦେର୍ଵଦନମ୍ ||

We may note that ଅଚ�ନମ୍

worshipping Him in images is given a high place in the above list.Just as we can use a small electrical plug point in our house totap all the power we want for our our use, so also, a worshippercan use the small image he worships to draw all that he wants andalso unlimited satisfaction from it. We have to put the switch ONfor the power to flow from the plug point. Devotion is the switch

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that makes the image to yield the devotee's wishes. Such a puja isspecially suited for the harried householders in these days when theymay have only limited time for worship. Great acharyas and saintshave worshipped the Lord in images. The list includes Sankaracharya,Ramanujacharya, Madhvacharya, Chaitanya, Meera and Ramakrishna. Saintsin charge of various maths perform elaborate pujas to idols in theirmaths. These saints are spiritually much advanced themselves and neednot do any puja for their own upliftment. But they do the pujas toinculcate upon the numerous people who come to visit them the needto perform pujas. To them the image is not an insentient figure buta living prescence. To the saint composer Thiagaraja, the Supreme

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Being as Rama was very much present in the idol he worshipped. He couldnot think of being away from Him even for a short while as Rama, thePrince of Ayodhya was resident in his house. So when he was invitedby the king of Tanjore to come to Tanjore he declined the invitationsaying service to his Rama was more important and gave him greaterhappiness than any amount of wealth. Similarly, the great acharyaVedanta Desika refused to leave Kanchipuram when he was invited toVijayanagar. He said that the Lord Varadaraja in the temple was thegreatest wealth one can have. A devotee offers flowers, leaves waterand some food to the Lord in the image. What he can offer in his pujais naturally limited. And even these are really not his but given by

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the Lord only. The worshipper should be aware of this and pray to Godto accept the meagre offering and bless him. A poor farmer who gets achance to meet a great king may offer only some fruits and vegetablesgrown by him in his field; but the great ruler will accept them withgrace and reward him. Likewise God graciously accepts what little adevotee offers. A seed sown in a good soil grows into a healthy plantand returns greatly augmented results to the cultivator. So also whatis offered to Him, He gives back in abundance. God has said that if adevotee offers a Tulsi leaf, flower, fruit or even a little water withlove and devotion He accepts the offering with great satisfaction.patra.n puShpa.n phala.n toya.n yo me bhaktyA prayachChati |

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ତଦହଂ ଭକୁ୍ତ୍ୟପହୃତମଶ୍ନାମ୍ରି ପ୍ର�ତାତ୍ମିନଃ ||

Thus the stress is on devotion. The kindly Lord accepts with pleasureeven such small offerings being present in an idol. Just as theelectricity flows out of the humble plug point in the house, God'sgrace flows out of the diminutive image worshipped in the house ortemple. The Supreme Being is present in the idol. Sri Vedanta Desikasays that Lord Srinivasa available to us at Tirupati is the SupremeBeing extolled by the scriptures. ଶ୍ରୀନ୍ରିର୍ଵଦେସ ଭର୍ଵତୁ ମମ ପରସ୍ରି୍ମନ୍ ଦେଶମୁଷ୍ରି ଭକ୍ରି୍ତ ରୂପା |

idols worshipped in the temples and by us in our own humble house isour interface with the Supreme Being. Is it not a sign of our immense

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luck, then, that the Supreme Being that can grant us our wishes andsalvation too if we ask for it is available to us so easily? So itis that Sharada Devi is called by the poet as "the great fortunethat shines by the name Sharada" - ଶାରଦାଭଖି୍ୟଭାଗ୍ୟମ୍ |

In the Narayaneeyam (verse No.1) also the poet Narayana Namboodriexclaims with wonder that the Supreme Being that cannot be directlydescribed by the scriptures and which is the form of liberation itselfshines at Guruvayoor (as the idol of Krishna) as the good fortune ofthe people. aspaShTa.n dR^iShTamAtre punarurupuruShArthAtmaka.n brahmatattva.n ତତ୍ତାର୍ଵଦ୍ ଭାତ୍ରି ସାକ୍ଷିାତ୍ ଗୁରୁପର୍ଵନପୁଦେର ହନ୍ତ ଭାଗ�ଂ ଜନାନାମ୍ ||

One does not get the fortune to see and worship Shri

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Sharada at Shrigeri unless he is immensely fortunate. Usually peopleare very interested to visit hill stations, beaches and similar placeswhere they can relax and have some fun. The problem with such visitsis that they will come to end in a few days or weeks and one is backfrom where one started (i.e) to one's regular routine. Thus suchtravels is better spent when we spend it in visiting holy places likeShringeri and see the shrine of Sharada Devi. Such a visit will washoff the sins. This fact is not understand because the results are notpatent. That is why it is said that one should have done meritoriousdeeds (punyam) in innumerable births to have Her darshan. So She isknown as ଦୁଗ�ମା

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have Her in our minds all the time is very difficult as our minds arereplete with thoughts about ourselves and our family, friends, fortunesand problems. To make it to focus on God requires long and constantpractice. In addition we will require God's gracd also. This is saidlater on in this poem. What greatly enhances the glory of thetemple of Sharada is the fact that the icon of the Devi was installedby the none other than the great Sankaracharya himself. This factis mentioned in the following verse from the Kamalajadayithashtakam(କମଲଜଦ�୍ରିତାଷ୍ଟକମ୍

Narasimha Bharati Swami, the 33rd pontiff of the peetam. kalyAdau pArvatIshaH pravarasuragaNa\-prArtitaH shrautavartma

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ପ୍ରାବଲ୍ୟଂ ଦେନତୁକାଦେମା �ତ୍ରିର୍ଵରର୍ଵପୁଷାଗତ୍ୟ �ାଂ ଶୃଙ୍ଗଦେଶୈଦେଲ |

ସଂସ;ାପ୍ୟାଚ�ାଂ ପ୍ରଚଦେକ୍ର ବହୁର୍ଵ୍ରିଧନୁତ୍ରିଭଃି ସାତ୍ଵମ୍ରିନ୍ଦ୍ଵ ଧ�ଚୂଡା

ର୍ଵ୍ରିଦ୍ୟାଂ ଶୁଦ୍ଧାଂ ଚ ବୁଦ୍ଧ୍ରିଂ କମଲଜଦ�୍ରିଦେତ ସତ୍ଵରଂ ଦେଦହ୍ରି ମହ୍ୟମ୍ || ୨||

Meaning:- Lord Siva, the consort of Parvati, who was requestedby the the gods at the beginning of the dark age of Kali to save theworld, decided to do so by reviving the path shown by the vedas. Heincarnated Himself with the body of a great renunciant (sanyasi)and coming down to Sringeri. He installed You - Sharada Devi. Heworshipped You, who wear half the moon as an ornament, by severalhymns. Please bless me quickly with wisdom and pure intellect.

But, what all that is said above need not make one think that She

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is beyond reach and discourage him from worshipping Her. She isdescribed here as ଦ�ାଦ�% ା |

is the very embodiment of mercy. ସ୍ଵରୂପଂ �ସ୍ୟାଃ |

The poet talks of his own lowlystatus - one without any spiritual education - and prays for Devi'sgrace by surrendering to Her. By saying he is lowly etc., we haveto understand that the author, who is a great scholar and saintlyperson is speaking on behalf of those who may be lacking spiritualeducation and practices. He is showing us the way to pray. ର୍ଵ୍ରିଜାଦେନଽମ୍ଵ ର୍ଵକୁ୍ତଂ ଚ ମଦୁ୍ଦଃଖରୀତ୍ରିମ୍ |

ତ୍ଵଦଂଗ୍ରି୍ରପ୍ରଣଦେମ୍ରା ନ ପାତ�ଂ ଶୁଚଃ ସ୍ୟା -

ଦ୍ରିତ୍ରି ତ୍ଵ ାଂ ପ୍ରପଦେଦ୍ୟ ତଦେର୍ଵୈର୍ଵ ପ୍ରସାଦାତ୍ || ୨||

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Meaning:-I do not know mantam or yantram or how to say somethingin praise of You. I do not know how to express my grief also. Assomeone who has prostrated at Your feet will not be affected by sorrowany more, I am surrendering to You by Your grace only. Note:-Mantram ମଂତ�ମ୍

(e.g.) Om namah Shivaya ଓଁ ନମଃ ଶ୍ରିର୍ଵା� | Yantram �ଂତ�ମ୍

is an amulet, a mystical diagram used as an amulet. One can get Hergrace by worshipping Her by mantras or yantras or by chanting hymnsthat state Her glories. Or else one should be able to express one'sproblems in a manner that will move Her. If one is not capable

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of doing anyone of these one should surrender to Her. This issaid in the following verse in the Devi Aparadhaxamapana stotram(ଶ୍ରୀଦେଦର୍ଵ୍ୟପରାଧ -କ୍ଷିମାପଣ -ଦେସ୍ତାତ�ମ୍

na mantra.n no yantra.n tadapi cha na jAne stutimaho ନ ଚାହ୍ଵାନଂ ଧ୍ୟାନଂ ତଦପ୍ରି ଚ ନ ଜାଦେନ ସ୍ତୁତ୍ରି -କଥାଃ |

ନ ଜାଦେନ ମୁଦ% ାଦେସ୍ତ ତଦପ୍ରି ଚ ନ ଜାଦେନ ର୍ଵ୍ରିଲପନଂ

ପରଂ ଜାଦେନ ମାତ -ସ୍ତ୍ଵଦନୁସରଣଂ ଦେକ̂ଶହରଣମ୍ ||

Even to do this one requires Her grace. As an example, we seethat there are many people who reside near a temple. But we find thaton any day, only a handful few are inclined to visit the temple andworship the Lord. What is preventing others from doing such a simplejob that costs no money? The answer is they lack the Lord's grace.

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Does this mean that God is capricious so that He showers His grace onchosen few and withholds it from others? No, His grace is available toall, but some are not receiving it because of their own deficiencies.A person with vision clouded due to some disease of the eyes does notsee objects lit by sun light clearly. This is not because of any faultof the light, but of the defect in his eyes only. Similarly, one whosemind is clouded with negative qualities such as selfishness, anger,avarice, jealousy cannot receive His grace though He is very muchwithin everyone. The person with the diseased eyes can see properlyafter he gets rid of the malady by getting appropriate treatmentfrom a qualified doctor. Similarly, a person with his mind sick with

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negative qualities should get rid of those qualities first. Then hismind cleansed of the impurities will be able to receive God's grace. ର୍ଵ୍ରିସୃଷ୍ଟଂ ମହାପାପ -ଦେଗହା�ମାନମ୍ |

ର୍ଵ୍ରିଦେର୍ଵକାଦ୍ରି -ହୀନଂ ଦ�ାନୀରଦେଧ ଦେତ

ମମାତ୍ମିାନ -ମମ୍ଵାଂଘ୍ରି୍ରୟୁଦେଗ୍ମଽପ��ାମ୍ରି || ୩||

Meaning:- I am fallen in the ocean of samsara (cyclic existence). Iam distanced by Siva and others. I am verily the repository of greatsins and devoid of qualities like discrimination. Such a one I am, Inow submit myself at Your feet. Note:- One who feels helpless toget out of the cycle of repeated birth and death (known as samsara),however lowly he be, may surrender to the Lord and get relief. He

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is reputed to be the source of great relef to the devotees andspecific remedy for the dreadful disease of samsara for which thereis no other known cure. Kulasekara says this in Mukundamala (27)bhaktAtyantahitauShadha.n bhavabhayapradhva.nsanaikauShadha.nଦେଶ୍ର�ଃପ୍ରାପ୍ରି୍ତକଦେରୌଷଧଂ ପ୍ରିବ ମନଃ ଶ୍ରୀକୃଷ୍ଣଦ୍ରିଦେର୍ଵ୍ୟୌଷଧମ୍ ||

He has these names that express this truth. ସଂସାରଦେରାଗଦେଭଷଜତ୍ଵ ାତ୍ ଔଷଧମ୍ |

disease samsara. VS(287). And ଦେଭଷଜମ୍ |

relief from the grave illness known as samsara. She being the veryembodiment of kindness, will accept such a person also and help him.Krishna says that one might have never thought of God and lead a

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life of a sinner. But when he decides to change his ways, the kindlyGod is ready to accept him and uplift him. api chet sudurAchAro bhajate mAmananyabhAk | ସାଧୁଦେରର୍ଵ ସ ମନ୍ତର୍ଵ୍ୟଃ ସମ୍ୟଗ୍ଵ୍ୟର୍ଵସ୍ରିଦେତା ହ୍ରି ସଃ ||

A conflagration reduces to ashes a piece ofstraw thrown into it in a trice. Similsrly, Devi destroys the sinsof Her devotees in no time. She makes them pure. She helps themto tide over the cycle of birth and death. So, She has these names.pApanAshinI \- pApa.n nAshayati svIyavidyayA japAdinA bhaktAnAmiti tathA | �ଦେଥଷୀକାତୂଲମଦେଗ୍ନୌ ଦେପ୍ରାତଂ ପ୍ରଦୂଦେ�ଦେତୈର୍ଵଦେମର୍ଵାସ୍ୟ ପାପ୍ମନଃ

ପ୍ରଦୂ� ଇତ୍ରି ଶ୍ରୁଦେତଃ ଦେନ୍ତ |

bhavanAshinI \- bhava.nସଂସାରଂ ନାଶ�ତୀତ୍ରି ତଥା |

The devotee says he isdistanced by Shiva and others (ଭର୍ଵାଦେଦୈ୍ୟଃ ସୁଦୂରମ୍ ର୍ଵ୍ରିସୃଷ୍ଟଂ |

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The Lord is omnipresent, He is present everywhere. So, one cannever be away from Him. This being so, how can the author say he isdistanced by God? This may be explained by an example. Suppose onewants to listen to a particular program on his radio. But he is notreceiving that program, but some other program. What does he do? Hesimply tunes his receiver to the correct station. He need not carrythe receiver to any other place to hear the program because the radiowaves are all over the place. Once it is properly tuned, he willhear the program immediately. In this way the program is very nearto him. As long as the receiver is not properly tuned the program isnot available and is as good as being far away. Thus, the program is

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both near and far away. Similarly, God is all over the place. Yet,he is near to some and far away for others. One has only to tune hismind to God to receive His grace. Tuning one's mind to God is doneby devotion or bhakti. Devi is attained by devotion. So, She hasthe name ଭକ୍ରି୍ତଗମ୍ୟା - ଭକ୍ତ୍ୟା ସଂରାଧଦେନନ ଗମ୍ୟା |

The divine sage Naradha is well known as a great devotee of theLord. He told Vyasa that he roams about the worlds singing Lord'sglories. His mind is constantly tuned to Him. So The Lord readilyreveals Himself in his mind as if summoned by him. BH(1-6-34).pragAyataH svavIryANi tIrthapAdaH priyashravAH | ଆହୂତ ଇର୍ଵ ଦେମ ଶୀଘ୍ରଂ ଦଶ�ନଂ �ାତ୍ରି ଦେଚତସ୍ରି ||

Currently our minds are tuned to the outside world and

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are receiving wrong signals - relating to mundane affairs. Because of this we are not able to receive signalsfrom God who is very near to us, in fact within us only. But the wisemen (desiring to reach God) direct their minds to Him and receiveHis signals clearly. Lord Yama says this in Kathopanishad. KU(2-1-1).parA~nchi khAni vyatR^iNat svayambhUH\- ସ୍ତସ୍ମାତ୍ପରାଙ୍ପ ଶ୍ୟତ୍ରି ନାନ୍ତରାତ୍ମିନ୍ |

କଶ୍ରିFଦ୍ଧୀରଃ ପ୍ରତ୍ୟଗାତ୍ମିାନଦେମୈକ୍ଷି -

ଦରୃ୍ଵତ୍ତଚକ୍ଷିୁରମୃତତ୍ଵମ୍ରିଚ୍ଛନ୍ ||

Sometimes one may not receive the program properly even whenthe station is correctly tuned. This indicates that some thingis wrong with the set and not the program. May be, some of thecomponenents are defective; or rusty. So also one might have

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studied the shastras; but if his mind finds it difficult to tuneto Him we may conclude that there is nothing wrong with God, butit is the mind that is defective. It may be covered by a thickcoating of sins. The poet says this as ମହାପାପ -ଦେଗହା�ମାନମ୍ |

cannot tune to God. Yama makes this clear in Kathopanishad. (1-3-24).nAvirato dushcharitannAshAnto nAsamAhitaH |ନାଶାନ୍ତମାନଦେସା ର୍ଵାପ୍ରି ପ୍ରଜ୍ଞାଦେନଦେନୈନମାପ୍ନୁ�ାତ୍ ||

He says that one, though he has asharp mind, cannot reach to God if he has not given up evil conduct,or does not have a calm mind or if his senses are not under control.

The scriptures state that the qualities said by Yama are gotby acquiring the four basic qualifications known as

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ଚତୁଷ୍ଟ� ସଂପତ୍ତ୍ରିଃ |

wants to take to the spiritual path. They are described in detailin texts like Viveka Chudamani. The text Tattvabodha defines themas follows. ଇହାମୁତ�ାଥ�ଫଲଦେଭାଗର୍ଵ୍ରିରାଗଃ |ଶମାଦ୍ରିଷଟ୍କ ସଂପତ୍ତ୍ରିଃ | ମୁମୁକ୍ଷିୁତ୍ଵ ଂ

ଦେଚତ୍ରି |

the impermanent, dispassion to the enjoyment of the fruits of one'sactions here in this world and hereafter (in the higher worlds likeheaven), the six accomplishments (inner wealth) beginning with shama(ଶମ

in this text and Viveka Chudamni. These four qualifications purgethe mind of pollutants like anger, jealousy, avarice and blessthe student with a keen razor sharp intellect that is capable of

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understanding the subtle teachings of spiritual texts imparted bythe teacher. Having got a pure mind by the above said practicesone will be able to tune his mind to God and receive His signalsclearly and without disturbance. The devotion will be fruitful. Elsethe devotion cannot bring any result and God will be far awayfrom him. Aquiring these qualifications is a long and arduousprocess. This is said by the sage Patanjali in his Yogasutra. ତୁ ଦୀଘ�କାଲ -ଦେନୈରନ୍ତ�� -ସତ୍କାରାଦେସର୍ଵ୍ରିଦେତା ଦୃଢଭୂମ୍ରିଃ |

The practitioner will face numerous obstacles, mainly from within. Themind is not used to any discipline. So, any attempt to discipline itwill be firmly resisted. We have the stories of the sage Viswamitra

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who had to face serious impediments even when he repaired to foreststo practise penance. One is advised to pray and seek God's help tosurmount the obstacles. Krishna assures that He will help His devoteein this process. ମଚ୍ଚ୍ରିତ୍ତଃ ସର୍ଵ�ଦୁଗ�ାଣ୍ରି ମତ୍ପ୍ରସାଦାତ୍ ତର୍ରିଷ୍ୟସ୍ରି |

BG(18-58). Keeping this in mind, the poet surrenders to Devi,who is ready to help such disadvantaged people, for succeess inthis endeavour. ଣ୍ୟଦେହା କ୍ରିଂ କଦେରାମ୍ରି କ୍ଵ �ାମ୍ୟମ୍ରି୍ଵଦେକ ର୍ଵା |

ମ�ା ଦେପାଷ୍ୟମାଣାନ୍ରି ମଦ୍ଵଶ୍ୟତାଂ ନ

ପ୍ର�ାନ୍ତ୍ୟଙ୍ଞ୍ଜସା ମଦ୍ଵ ଦେଶ ତାନ୍ରି ତନ୍ୟାଃ || ୪||

Meaning:- My mind and other organs are insubordinate and I am

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not able to bring them under my control. I feel helpless. Whatshall I do? You only have to make them come under my control.

Note:-We take so much care of this body that has all the organs,including the mind. But they are ungrateful in that they do notobey our wishes. Inspite of our best efforts they they pull us inthe directions they want to go. It is very difficult to control themand make them follow our wishes. yatato hyapi kaunteya puruShasya vipashchitaH | ଇନ୍ଦ୍ରି%�ାଣ୍ରି ପ୍ରମାଥୀନ୍ରି ହରନ୍ରି୍ତ ପ୍ରସଭଂ ମନଃ ||

In such a situation. How can we offer them at thefeet of the Lord? Only She should make them come under our controlwhen we can submit them at Her feet. Patanjali says in his Yogasutra

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that meditating on the Lord is an easy way to gain control overthe mind. ଈଶ୍ଵରପ୍ରଣ୍ରିଧାନାଦ୍ଵ ା |

ସ୍ମୃତ୍ରିଂ ଦଶ�ନଂ ର୍ଵା ର୍ଵ୍ରିତନୁ୍ୟସ୍ତ୍ରି୍ଵମାନ୍ରି |

ର୍ଵ୍ରିଜନନ୍ନ ହଂ ତାନ୍ରି ରକ୍ଷିାମ୍ରି ମାତଃ

ମୃଷ ଦେନୈର୍ଵ ର୍ଵକ୍ଷି୍ୟାମ୍ରି ଶୀଘ୍ରଂ ପ୍ରସୀଦ || ୫||

Meaning:- I have been nurturing my bodily organs -like the limbs andmind in the fond hope that one day they will be useful in worshippingYour lotus-like feet, or think of You or have Your vision. This isthe truth. So, Mother, please be kind to me. Note:- Our shastrasdeclare that the human birth is very special as it is got afternumerous births. Such a precious thing should not be frittered away

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in chasing petty and short lived pleasures. It should be used toattain the highest goal of life which is liberation or moksha. Andattaining liberation is possible only in human birth. However thehuman body is fragile as one does not know when death will cut shortthe life. So the wise one should not waste time but use his body andtry for liberation in this life itself. Krishna gives this advice toHis friend Uddhava. labdhvA sudurlabhamida.n bahusa.nbhavAnte ମାନୁଷ୍ୟମଥ�ଦମନ୍ରିତ୍ୟମପୀହ ଧୀରଃ

ତୂର୍ଣ୍ଣ�ଂ �ଦେତତ ନ ପଦେତଦନୁମୃତୁ୍ୟ �ାର୍ଵ -

ନ୍ରି୍ନ ଃଦେଶ୍ର�ସା� ର୍ଵ୍ରିଷ�ଃ ଖଲୁ ସର୍ଵ�ତଃ ସ୍ୟାତ୍ ||

In view of this devotees have been telling themselves (by advisingtheir limbs) to engage in the worship of the Lord. The devotee

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Kulasekhara asks his tongue to sing His glories, his mind to think ofHim, His hands to engage themselves in worshipping Him, his ears tolisten to listen to His stories, his eyes to see Him, his legs to visitHis temples, his nose to smell the tulasi leaves used in His worshipand his head to bow to Him. This is something like autosuggestion.jihve kIrtaya keshava.n\, muraripu.n cheto bhaja\, shrIdhara.nପାଣ୍ରିଦ୍ଵ ନ୍ଦ୍ଵ ସମଚ��ାଚୁ୍ୟତକଥା ଃ-ଦେଶtuାତ�ଦ୍ଵ� ତ୍ଵ ଂ ଶୃଣୁ |

କୃଷ୍ଣଂ ଦେଲାକ� ଦେଲାଚନଦ୍ଵ� , ହଦେରଗ�ଚ୍ଛାଙ୍ -ଘ୍ରି୍ରୟୁଗ୍ମାଲ�ଂ

ଜ୍ରିଘ୍ର ଘ୍ରାଣ ମୁକୁନ୍ଦପାଦତୁଲସୀଂ ମୂଧ�ନ୍ ନମାଦେଧାକ୍ଷିଜମ୍ ||

Now, the saint says how, at different stages in our life, he lostcontrol of our sense organs with the result that he did not think ofthe Mother at any time. He also gives the reasons therefor in the next

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three verses. The stages mentioned are the childhood, youth and oldage. These verses bring to our mind the following popular verse in theBhaja Govindam (7) of Shri Shankaracharya. bAlastAvat krIDAsaktaH taruNastAvat taruNIsaktaH | ରୃ୍ଵଦ୍ଧସ୍ତାର୍ଵ -ଚ୍ଚ୍ରିନ୍ତ ା -ସକ୍ତଃ ପଦେର ବ% ହ୍ମଣ୍ରି ଦେକାଽପ୍ରି ନ ସକ୍ତଃ ||

The carefree child is is lost inplay. The youth is lost in his sweetheart's charms. The old man broodsover his anxieties. Thus, there is none who thinks of the Lord. mayA bAlabhAva\-sthitenA.nbike tvat\- ପଦାଂଦେଭାଜୟୁଗ୍ମଂ ସ୍ମୃତଂ ଦେନୈର୍ଵ ଜାତୁ |

କ୍ଷିମସ୍ଵାପରାଧଂ ଦ�ା -ର୍ଵାର୍ରିରାଦେଶ

ତ୍ଵଦନ୍ୟଚ୍ଛରଣ୍ୟଂ ନ ଦେମ ଶାରଦେଦଽସ୍ରି୍ତ || ୬||

Meaning:- O! Mother! As a child I was playful and so did not think

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of You. O Sharada! Ocean of mercy! please excuse my folly. I have noone to turn to for protection. Shri Shankaracharya goes one stageearlier (i.e.) babyhood. He says that as a baby, he was interested inonly feeding from his mother and was helpless to protect himself evenfrom tiny insects that bit and harrassed him. In addition he had nocontrol over his sense organs like the mind and limbs and so was hewas steeped in ignorance. He was also a victim of many diseases andwas crying. So, where is the question of thinking of the Lord? Hebegs the Lord to pardon his mistake. SX(2). bAlye duHkhAtirekAt mala\-lulita\-vapuH stanyapAne pipAsuH ଦେନା ଶକ୍ତଦେଶFନ୍ଦ୍ରି% ଦେ�ଦେଭ୍ୟା ଭର୍ଵ ! ମଲ -ଜନ୍ରିତା ଜନ୍ତଦେର୍ଵା ମାଂ ତୁଦନ୍ରି୍ତ |

ନାନା -ଦେରାଗାତ୍ରିଦୁଃଖାତ୍ ରୁଦ୍ରିତ -ପରର୍ଵଶଃ ଶଙ୍କରଂ ନ ସ୍ମରାମ୍ରି

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କ୍ଷିନ୍ତଦେର୍ଵ୍ୟା ଦେମଽପରାଧଃ ଶ୍ରିର୍ଵ ଶ୍ରିର୍ଵ ଶ୍ରିର୍ଵ ଦେଭାଃ ଶ୍ରୀମହାଦେଦର୍ଵ ଶଂଦେଭା ! ||

Note:- Next, the poet talks about his youthhood. tathA yauvane mattachittohamAsa.n ତ୍ଵଦୀ�ଂ ପଦାବ୍ଜ ଂ ସ୍ମୃତଂ ଦେନୈର୍ଵ ଦେନୈର୍ଵ |

କ୍ଷିମସ୍ଵାପରାଧଂ ର୍ଵ୍ରିଧି -ଦେପ୍ରମକାଦେନ୍ତ

ନ ପୁଦେତ� ମନାଗପୁ୍ୟଦେପକ୍ଷିା ଜନନ୍ୟାଃ || ୭||

Meaning:- Similarly, I was full of energy and hot headed as anyouth. I did not think of Your feet even for a short while. O Sharada,the dear consort of Brahma, You should excuse my mistake. A motherwill not ignore a child. Note:- Shri Shankaracharya says thatas a well developed youngster his mind was whisked away by senses.He lost his discretion and was lost in sense pleasures provided bymoney and the company of family, relatives

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etc. He was full of vigour and proud. He did not think of anything connected with the Lord.So, he begs the Lord to pardon his mistake. SX (3). ଦଦେଷ୍ଟା ନଦେଷ୍ଟା ର୍ଵ୍ରିଦେର୍ଵକଃ ସୁତ -ଧନ -ୟୁର୍ଵତ୍ରି -ସ୍ଵାଦ -ଦେସୌଦେଖ୍ୟ ନ୍ରିଷର୍ଣ୍ଣଃ |

ଦେଶୈଦେର୍ଵ ଚ୍ରିନ୍ତ ା -ର୍ଵ୍ରିହୀନଂ ମମ ହୃଦ�ଂ ଅଦେହା ମାନ -ଗର୍ଵ�ାଧିରୂଢଂ

କ୍ଷିନ୍ତଦେର୍ଵ୍ୟା ଦେମଽପରାଧଃ ଶ୍ରିର୍ଵ ଶ୍ରିର୍ଵ ଶ୍ରିର୍ଵ ଦେଭାଃ ଶ୍ରୀମହାଦେଦର୍ଵ ଶଂଦେଭା ! ||

The poet says that "a mother will not ignore a child" - ମନାଗପୁ୍ୟଦେପକ୍ଷିା ଜନନ୍ୟାଃ |

ଦେଦର୍ଵ୍ୟପରାଧ -କ୍ଷିମାପଣ -ଦେସ୍ତାତ�ମ୍

has a similar verse wherein the poet talks of the various acts ofomission and commission committed by him due to ignorance of rules ofproper conduct (dharma) and sheer laziness etc.. He asks the Motherto pardon them saying there may be a vile son, but never a bad mother.

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vidheraj~nAnena draviNa\-viraheNAlasatayA ର୍ଵ୍ରିଦେଧ�ାଶକ୍ୟତ୍ଵ ାତ୍ତର୍ଵ ଚରଣଦେ�ା -��ାଚୁ୍ୟତ୍ରିରଭୂତ୍ |

ତଦେଦତତ୍ କ୍ଷିନ୍ତର୍ଵ୍ୟଂ ଜନନ୍ରି ସକଦେଲାଦ୍ଧାର୍ରିଣ୍ରି ଶ୍ରିଦେର୍ଵ

କୁପୁଦେତ�ା ଜାଦେ�ଅତ କ୍ଵଚ୍ରିଦପ୍ରି କୁମାତା ନ ଭର୍ଵତ୍ରି ||

Now, the poet explains as to why he could not even think of Deviin his old age. jarAroga\-sa.npIDitA~Ngo jarAyA.n କଥଂ ର୍ଵା ସ୍ମଦେର�ଂ ପଦଂ ଶାରଦାମ୍ଵ୍ |

କ୍ଷିମସ୍ଵାପରାଧଂ ସମସ୍ତଂ ମଦୀ�ଂ

କ୍ଷିମାଧୂତ -ସର୍ଵ�ଂ ସହାଖର୍ଵ� -ଗଦେର୍ଵ� || ୮||

Meaning:- In the old age, when my body would have becomedecripit and host to a variety ofdiseases, O Sharada! how will I be able to remember Your feet? You,who excel the mother earth in forbearance should overlook my failings.

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Shri Shankaracharya talks of the same thing as given here. SX(4).vArdakye chendriyANA.n vikala\-gatimatashchAdhidaivAdi\-tApaiH ପ୍ରାଦେପୈ୍ତ ଦେରାଦେଗୈର୍ଵ}ଦେ�ାଦେଗୈ -ର୍ଵ୍ୟସନ -କୃଶତଦେନାଜ୍ଞ�ପ୍ରି୍ତ -ହୀନଂ ଚ ଦୀନମ୍ |

ମ୍ରିଥ୍ୟା -ଦେମାହାଭଲିାଦେଷୈ -ଭ�ର୍ଵତ୍ରି ମମ ମଦେନା ଧୂଜ�ଦେଟୈଜ୍ଞ�ାନ -ଶୂନ୍ୟଂ

କ୍ଷିନ୍ତଦେର୍ଵ୍ୟା ଦେମଽପରାଧଃ ଶ୍ରିର୍ଵ ଶ୍ରିର୍ଵ ଶ୍ରିର୍ଵ ଦେଭାଃ ଶ୍ରୀମହାଦେଦର୍ଵ ଶଂଦେଭା ! ||

Note:-One can understand that in the three stages mentioned aboveone may not be able to exercise control over himself: in his childhoodwhen one is not mature and also in the old age when the body wouldhave become enfeebled and the mind, as a consequence would have lostits will power. So it is proper to beg forgiveness for the mistakescommitted in these ages. But what is the explanation for the

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lapses committed in between these ages? The response is, that asa fond mother, She should overlook his failings. tvadIya.n padAbja.n sadA pUjayeya.n ତଥା ସଂସ୍ମଦେର�ଂ ଚ ପଦେଶ୍ୟ�ଦେମର୍ଵମ୍ |

ସମ୍ରିଚ୍ଛଂଶF ମତୂ୍ପର୍ଵ� -ଦୁର୍ଵ�ାସନାଭଃି

ବଲାଦାହୃତଂ ମନ୍ମନଃ କ୍ରିଂ କଦେରାମ୍ରି || ୯||

Meaning:- Truly speaking, I want to worship Your feet, think ofthem and look at them all the time. But the problem is that my mind isbeing forcibly pulled away as the result of evil tendencies that havebeen accumulated in my previous births. What shall I do? Note:-We have accumulated tendencies from our earlier births, They exert apowerful influence on our minds with the result that we tend to act

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in a way different from how we would like to. Krishna states thisclearly.

ପ୍ରକୃତ୍ରିଂ �ାନ୍ରି୍ତ ଭୂତାନ୍ରି ନ୍ରିଗ୍ରହଃ କ୍ରିଂ କର୍ରିଷ୍ୟତ୍ରି ||

The poet anticipates that one may say that accumulated tendenciesare the result of your own acts, and ask what can anyone do in thismatter, he gives the answer in the following verse. ତ୍ଵ ଦେ�ୈର୍ଵ ପ୍ର�ଦେ�ନ ଦେଜତର୍ଵ୍ୟଦେମର୍ଵମ୍ |

ତଦା ମ�୍ୟଜସ୍ରଂ କୃପା ସଂର୍ଵ୍ରିଦେଧ�ା

ପ୍ର��ଂ କଦେରାଦେମ୍ୟର୍ଵ ତତ�ାପ୍ରି ସମ୍ୟକ୍ || ୧୦||

Meaning:- If You were to say that the tendencies acquired byme are to be my conquered by my own efforts, even then You should

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extend Your mercy in this effort of mine unceasingly. I will,then, make strong effort to win over my tendencies. Note:- Thefact is that though one may realise that his past tendencies preventhim from channelising his mind to Devi, he will be unable to controlthem. Therefore one requires Her grace to support his efforts and makethem successful. What is impossible to achieve if one has Her support?Shri Sankaracharya makes a similar request in Sivanandalahari. (41). Heprays to Lord Siva to order that all his bodily organs, like tongue,mind, head, feet, hands, eyes and ears should engage themselvesin His worship.Then only he will be cleansed of his sins and befit for liberation.

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pApotpAta\-vimochanAya ruchiraishvaryAya mR^ityu~njaya ଦେସ୍ତାତ� -ଧ୍ୟାନ -ନତ୍ରି -ପ୍ରଦକ୍ଷି୍ରିଣ -ସପ��ାଦେଲାକନାକର୍ଣ୍ଣ�ଦେନ |

ଜ୍ରିହ୍ଵା -ଚ୍ରିତ୍ତ -ଶ୍ରିଦେରାଽଙି୍ଘ୍ରି୍ର -ହସ୍ତ -ନ�ନ -ଦେଶ୍ରାଦେତୈ�ରହଂ ପ୍ରାତ}ଦେତା

ମମାଜ୍ଞାପ� ତନ୍ରି୍ନ ରୂପ� ମୁହୁ -ମ�ାଦେମର୍ଵ ମା ଦେମଽର୍ଵଚଃ ||

The Acharya prays in the last line that the Lord should repeatedlymake his mind engage in His worship. ତନ୍ରି୍ନ ରୂପ� ମୁହୁଃ |

say "repeatedly"? The reason is that our mind is and had beenattached to the attractions of the world for many births. Even ifthe kindly Lord extends His hand for us to hold and we also graspit, we will not be able to retain our hold for long. The pull ofthese attractions is very strong and will tear away our mind back toourselves, our family, possessions etc. We have to be alert and watch

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the situation. The moment we feel our hold on the Lord is weakening,we have to renew our effort and tighten the grip. This effort is thusto be done repeatedly till we find that our hold is firm and no moreweakening. It is for this reason that the devotee Dhruva also prayedto the Lord that his mind should repeatedly seek the company of holymen. BH(4-9-11). bhakti.n muhuH pravahatA.n tvayi me prasa~Ngoଭୂ�ାଦନନ୍ତ ମହତାମମଲାଶ�ାନାମ୍ |

The poet puts forward aningenious reason why Devi should come to his help even if he doesnot pray for it. yadi tva.n madIyA.n shucha.n nApanudyAH ତଦା ଦୁଃଖ -ର୍ଵହ୍ନି୍ରି -ପ୍ରତଦେପ୍ତଽନ୍ତରଦେଙ୍ଗ |

ମଦୀଦେ� ସ୍ରି;ତା�ା -ସ୍ତର୍ଵାପ୍ୟମ୍ଵ ଦେଖଦେଦା

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ଭଦେର୍ଵଦ୍ରିତ୍ୟହଂ ଚ୍ରିନ୍ତ�ା -ଽଽଦେତ�ାଽସ୍ରି୍ମ ଭୂ�ଃ || ୧୧||

Meaning:- If You do not deign to dispel my sorrow, then, O Mother,I am worried that You too will be afflicted, since You are residingin my heart that is hot with the fire of grief. Note:- It may besaid that let me suffer as said above. But the Lord is resident inthe hearts of all beings. ତ୍ରିଷ୍ଟତ୍ରି |

heart is full of sorrow, the sorrow will surely affect Devi alsowho is residing in his heart. No doubt Devi is the embodiment ofbliss. Yet, because of Her association with one who is intenselysuffering, She too will get a share of the suffering. Also since Sheis all pervading, She cannot also get away from the author's heart

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to some other clean place. Because of this reason, the author pointsout that She has to alleviate the distress of the author if She wantsto escape any suffering. The scripture say that Ignorance aboutthe true nature of the Self is the cause of all the sufferings onegoes through. So, the poet now prays to Devi to remove the nescience.

ତଥାପ୍ୟମ୍ଵ ଦେମାଦେହା ନ ଦେମ ର୍ଵ୍ରିପ୍ରନଦେଷ୍ଟା

ଝଟ୍ରିତ୍ୟମ୍ଵ ତଂ ନାଶ୍ୟାନଥ� -ମୂଲମ୍ || ୧୨||

Meaning:- The scriptures declare that the individual soul iseternal, of the form of wisdom and non-dual (that is it is one withouta second thing) while every thing else is unreal (will disappear

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with the dawn of realisation of the truth), and embodiment ofsorrow. Still, my ignorance is not removed. O Mother! You have todispel the ignorance that is the root of all sorrrows. Note:-Our scriptures state that through God's grace aloneone gets adesire for the supreme wisdom referred to above arises. For example,the Avadhuta Gita says - ମହଦ୍ ଭ�ପର୍ରିତ�ାଣାଦ୍ରି୍ଵ ପ୍ରାଣାମୁପଜା�ଦେତ ||

This grace of God has tobe combined with one's own effort which is a must. Sarasvathi has thename ବ%ହ୍ମଜ୍ଞାଦେନୈକସାଧନା

that reveals the supreme being. So the poet prays to Devi for Her graceto gain the wisdom. The Lord had said that He will, out of compassion,

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remove the ignorance of His devotees and by granting them the supremewisdom. BG(10-11). teShAmevAnuka.npArthamahamaj~nAnaja.n tamaH |ନାଶ�ାମ୍ୟାତ୍ମିଭାର୍ଵଦେସ;ା ଜ୍ଞାନ -ଦୀଦେପନ ଭାସ୍ଵତା ||

May be the ignorance is not removed in this birth as the poet hasprayed for. He prays that he should be blessed with the remembranceof Devi in his last moments. This remembrance of the Goddess willensure that he will not be born again and suffer the pangs of samsara ମହାପାପ୍ରିନଂ ମାଂ ସମାକ୍ର ଷୁ୍ଟମାରାତ୍ |

ସମା�ନ୍ରି୍ତ ତସ୍ରି୍ମନ୍ ହ୍ରି କାଦେଲ ଦ�ାଦେବ�

ମଦୀଦେ� ମନସ୍ୟାର୍ଵ୍ରିଦେରଧି ତ୍ଵମମ୍ଵ || ୧୩||

Meaning:- When the frightful messengers sent by Yama, the god

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of death come to take me, a great sinner, away, I beseech You,the ocean of mercy, to appear in my mind. Note:- The author,having admitted that he is unable to shed his ignorance, now praysthat he may be granted the previlege of having the thought of Deviin his last moments. Being a sinner, Yama's servants will come todrag him away to their master's prescence to for judgement. Thiswill be a terrifying moment for anyone. One will not know what todo at that time. Krishna had said that one will reach Him if onehas the thought of the Lord at his final moments. He adds that onewill also reach whatever (if it is not God) he is thinking of atthe time of death. B.G(8-5,6). antakAle cha mAmeva smaranmuktvA kalevaram |

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�ଃ ପ୍ର�ାତ୍ରି ସ ମଦ୍ ଭାର୍ଵଂ �ାତ୍ରି ନାସ୍ତ୍ୟତ� ସଂଶ�ଃ ||

�ଂ �ଂ ର୍ଵାପ୍ରି ସ୍ମରନ୍ଭ ାର୍ଵଂ ତ୍ୟଜତ୍ୟଦେନ୍ତ କଦେଲଭରମ୍ |

ତଂ ତଦେମଦେର୍ଵୈତ୍ରି ଦେକୌଦେନ୍ତ� -ସ୍ ସଦା ତଦ୍ ଭାର୍ଵ -ଭାର୍ଵ୍ରିତଃ ||

In view of thisdevotees had prayed to God to grant them His remembrance (and notof anything else) in their last moments. The devotee Kulasekharaaddresses Krishna Himself who had said this. He prays that his mindshould attach itself to Him now itself and not wait till his lastmoments. He wonders how he will be able to remember Him at the time ofdeath as he is likely to be choked with phlegm and will be strugglingto breathe. kR^iShNa tvadIyapadapa~Nkajapa~njarAntaH adyaiva me vishatu mAnasarAjaha.nsaH | ପ୍ରାଣପ୍ର�ାଣସମଦେ� କଫର୍ଵାତପ୍ରିଦେତ୍ତୈଃ କଣ୍ଠାର୍ଵଦେରାଧନର୍ଵ୍ରିଦେଧୌ ସ୍ମରଣଂ କୁତଦେସ୍ତ ||

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So, the authorprays that he should be blessed with Her prescence in his mind inhis final moments. One may tell the poet that he had admitted tobe a great sinner. Such being the case why he thinks that he will beblessed with the remembrance of the Goddess in his last moments, theanswer given is that Devi is amenable to devotion. ତ୍ଵ�ା ପୁଣ୍ୟ -ପାଦେପ ପଦେରାଦେକ୍ଷି କୃଦେତ ହ୍ରି |

ନ ଦେଚତ୍ସର୍ଵ�ଦେଲାଦେକା ର୍ଵ୍ରିଜାନୀୟୁଦେରନଂ

ମହାପାପ୍ରିନଂ ତ୍ଵ ାଂ ଚ ଦେର୍ଵୈଷମ୍ୟ -ୟୁକ୍ତାମ୍ || ୧୪||

Meaning:- Only with an idea to uplift me, a great sinner, youhave made the merits and sins one not periceptible to others. Ifit were not so, all would have known I am a great sinner and You as

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being favourably disposed to me. Note:- The good and bad deedsof a person produce (punyam) merits and (papam) sins respectively.Every one will have to experience the results in the form of joy andsufferings in this or some other birth. The stock of one's meritsand sins is invisible to the person concerned and to others also. Itis known as ଅଦୃଷ୍ଟମ୍ |

the experiences we undergo in our lives. Kalidasa uses this idea inhis Raghuvamsam (1- 20). He says that the king Dilipa kept his planssecret. His countenance also did not give out what he had in hismind. They could only be inferred from the results like the impressionsof the previous births.

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tasya sa.nvR^itamantrasya gUDhAkAre~Ngitasya cha |ଫଲାନୁଦେମ�ାଃ ପ୍ରାରଂଭାଃ ସଂସ୍କାରାଃ ପ୍ରାକ୍ତନା ଇର୍ଵ ||

The past deeds leave their impressions on the mind of the individual. Theycontinue to exert their influence in the current life also by makingone act in a proper or improper way. sadR^isha.n cheShTate svasyAH prakR^ite\-rj~nAnavAnapi | ପ୍ର୍କ ୃତ୍ରିଂ �ାନ୍ରି୍ତ ଭୂତାନ୍ରି ନ୍ରିଗ୍ରହଃ କ୍ରିଂ କର୍ରିଷ୍ୟତ୍ରି ||

The poet says that he had committedcountless sins. Devi, out of immense mercy has made these sinsinvisible to others. Had it been not been the case, people wouldhave known he is a great sinner. They would have insulted or shunnedhim. This is proof enough that She is kind to a great sinner as also

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with good people. Krishna says that God is equally inclined to everyone. He has no one whom He hates or loves. samoha.n sarvabhUteShu na me dveShyo.asti na priyaH | ଦେ� ଭଜନ୍ରି୍ତ ତୁ ମାଂ ଭକ୍ତ୍ୟା ମ�୍ରି ଦେତ ଦେତଷୁ ଚାପ୍ୟହମ୍ ||

But, the Lord says that if oneworships Him with devotion, then he is dear to Him and vice versa.This does not imply any partiality. This is like the case of thefire. It is available to all. If one chooses to come close to it, itgives him warmth. But, if one chooses to stay away from it, it doesnot give him warmth and as a result will be exposed to cold. This isno fault of the fire. After talking about the compassion of Devi,the poet describes in the next four verses, the remarkable changes

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that devotion to Her brings about in a person and also the benefitsof devotion. ଦ୍ରିତ୍ରି ତ୍ଵ ାଂ ପ୍ରପନ୍ନ ାଃ ଜନାଃ ଶାରଦାମ୍ଵ |

ସମଦେସ୍ତଷୁ ର୍ଵସୁ୍ତଷ୍ଵହଂତାଂ ଭଜଦେନ୍ତ

କ୍ରିଦେମତଦ୍ରି୍ଵ ଚ୍ରିତ�ଂ ଚ୍ରିଦାନନ୍ଦ -ରୂଦେପ || ୧୫||

Meaning:- Those who worship You with the desire to give up theidea that "I am the body", instead get the idea "I am everything inthe universe". How wonderful this is! Note:- Those who worshipDevi with the desire that they should discard their identificationwith their body get it. The idea "I am the body" is a limitedvision. This is replaced with the vastly expanded universal vision "Iam every thing". One ceases to identify oneself with the body when one

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identifies with the soul or atma which is all pervading. This resultsin the idea "I am everything in the universe". This is said in Gita(6-29).

ଈକ୍ଷିଦେତ ଦେ�ାଗ -ୟୁକ୍ତାତ୍ମିା ସର୍ଵ�ତ� ସମଦଶ�ନଃ ||

Naturally,this is a very high stage in spiritual progress. Rarely one willfind people who have got such a vision. Sage Narada tells aboutthis to King Yudhishtira; that one should look upon deer, camels,donkeys, monkeys, rats, reptiles, birds and flies as his own childrenand asks what is it that distinguishes these from his children.mR^igoShTra\-khara\-markAkhu\-sarIsR^ipkhaga\-maxikAH | ଆତ୍ମିନଃ ପୁତ�ର୍ଵତ୍ ପଦେଶ୍ୟତ୍ ଦେତୈଦେରଷାମନ୍ତରଂ କ୍ରି�ତ୍ ||

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Muka kavi says the same thing but some what differently. He points outwith wonder that those who have the blessings of Shri Kamakshi Deviwill see no differences between seemingly opposites like friend andfoe, or home and forest and so on. shiva shiva pashyanti sama.n shrIkAmAxIkaTAxitAH puruShAH | ର୍ଵ୍ରିପ୍ରିନଂ ଭର୍ଵନମମ୍ରିତ�ଂ ମ୍ରିତ�ଂ ଦେଲାଷ୍ଠଂ ଚ ୟୁର୍ଵତ୍ରିବ୍ରିଂଦେବାଷ୍ଠମ୍ ||

reason is that Devi's grace will make them see every thing as one's ownself. Thus there are no distinctions even between opposites as saidabove. The Brihadaranyopanishad (1-4-2) says ଭର୍ଵତ୍ରି |

fear, jealousy, dislike in his mind. This leads to loss of peaceof mind, restlessness, and unhappiness . An example is given by

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our texts to explain this phenomenon. A sparrow lands on a dressingtable. It looks into the mirror and sees its own image. It mistakesthe reflection to be another sparrow, its rival, and attacks it. Inthe same way, the same Supreme Being is resident in everythingin the universe. Only, the forms are different. The containersଦେକ୍ଷିତ�ଜ୍ଞଂ ଚ ମାଂ ର୍ଵ୍ରିଦ୍ଧ୍ରି ସର୍ଵ�ଦେକ୍ଷିଦେତ�ଷୁ ଭାରତ |

Thus they are all one's own images. But one mistakes them to bedifferent from him. This misunderstanding gives rise to conflicts andconfusion. But one who can see oneness is free of the delusion andis happy. The famous mantra from the Isavasyopanishad(7) says this.yasmin sarvaNi bhUtA-nyAtmaivAbhU\-dvijAnataH | ତତ� ଦେକା ଦେମାହଃ କଃ ଦେଶାକଃ ଏକତ୍ଵମନୁପଶ୍ୟତଃ ||

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Intense devotion to Heryields such a vision. So, She has the name ଦେଭଦନାଶ୍ରିନୀ

who destroys distinctions. LS(179). ପ୍ରଣାଶା� ଦେ� ତ୍ଵ ାଂ ଭଜଦେନ୍ତ ନରାଦେସ୍ତ |

ଜର୍ଵାଚୂ୍ଛଲନିଃ ସୁ୍ୟଶF କୃତ୍ତ୍ରିଂ ର୍ଵସାନାଃ

କ ଏଷ ପ୍ରକାରଃ ପ୍ରପଦେନ୍ନ ଷୁ ଦେତଽମ୍ଵ || ୧୬||

Meaning:-Those who worship You for getting their serious diseasecured and similarly for getting rid of their poverty become possessorsof tridents and dressed in the hide of elephant. O Mother! is itproper on Your part to conduct Yourself in this manner with thosewho surrender to You? Note: - The serious disease is samsara orhaving to be born and die endlessly. By saying that the worshippers

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come to hold a trident and be dressed in the hide of an elephantindicates they get the form of Siva. Siva holds a trident and wearsthe hide of an elephant. Devi and Siva are one. This was pointed outearlier. ଶ୍ରିର୍ଵା = ଶ୍ରିର୍ଵାଦେଭଦା ଶ୍ରିର୍ଵା |

so Devi has the name Siva. LS(53). The devotees become one like Devi.This is known as ସାରୂପ୍ୟମ୍

liberation. ତଦାଦେସ୍ୟକ୍ଷିଣା -ତ୍ସର୍ଵ� -ଦେଲାଦେକାଽପ୍ରି ସଦ୍ୟଃ |

ପ୍ରମୁହ୍ୟତ୍ୟର୍ଵଶ୍ୟଂ ର୍ଵ୍ରିଚ୍ରିତ�ାମ୍ଵୁରାଦେଶୌ

ମଦେନା ମାମକଂ ଶାରଦେଦ ମଗ୍ନମାଦେସ୍ତ || ୧୭||

Meaning:- In the same manner, people who see those who surrender toYou to control delusion definitely get deluded. O Sharada! my mind isfilled with wonder.

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Note: - Delusion is the result of ignoranceabout the true nature of one's Self. Those who pray to Devi gets hisdelusion removed. But those who come close to him become themselvesdeluded, meaning charmed by him because of his greatness got as aresult of Devi's grace. The popular hymn Shyamala Dandakam also saysthis .

ସ୍ରି��ଃ ପୁରୁଷାଃ |

one who meditates on Your shining complexion, possessing the hue ofthe red lac. ଲସତ୍ତାର -ହାରାଡ୍ୟ -ର୍ଵଦେକ୍ଷିାଜକୁମ୍ଭାମ୍ |

ସଦା ତ୍ଵ ାଂ ଜନା ଦେ� ହୃଦଦେବ୍ଜ ସ୍ମରନ୍ରି୍ତ

ସ୍ମରଦେନ୍ତ୍ୟର୍ଵ ଦେତ ଦେଦର୍ଵ୍ରି ଶାରୀର -କାନ୍ତ୍ୟା || ୧୮||

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Meaning:- Those who meditate on You all the time as one havingthe complexion that is far superior to well polished gold, and withchest shining with chain that shines like a garland of stars becomethemselves Manmatha (cupid) with their outstanding beauty. Note:-By worshipping Devi one gets an exceedingly attractive form. SharadaDevi has an exceedingly beautiful form. She has the name ଚାରୁ

ସୁନ୍ଦରଂ ରୂପଂ ଲାର୍ଵଣ୍ୟଂ �ସ୍ୟାଃ |

meditating on Her the devotee gets an attractive form. This is likethe case of an iron ball dropped in the fire. After some time theball imbibes all the qualities of the fire. It also glows and looks

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like a ball of fire. A devotee is drawn close to Her and imbibes Herqualities and gets a beautiful form. Next, the poet describes inthe next four verses the state of mind of those who worship Devi.

ର୍ଵ୍ରିଦେବାଧାଖ୍ୟମୁଦ% ାଃ କରାଦେବୈ୍ଜ -ଦ�ଧାନାମ୍ |

ମୁଖଶ୍ରୀ -ପରାଭୂତ -ପୂଦେର୍ଣ୍ଣ�ନୁ୍ଦ -ବ୍ରିଂବାଂ

ସଦା ତ୍ଵ ାଂ ସ୍ମରନ୍ଵ ୀତ -ଦେଶାଦେକା ଭଦେର୍ଵ�ମ୍ || ୧୯||

Meaning:- When will I be able to think of You, bearing in Your fourhands, the pot of nectar, book, rosary and chin-mudra and face thatoutshines the full moon and be without sorrow all the time? Note:-This verse describes the form of Sharada Devi that is suitable for

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meditation. Being able to think of Her all the time will be the summumbonum of life. By meditating on Her in Her form as said here onewill be relieved of his/her sorrows. She has the name ସଂସାର୍ରିକସ୍ୟ ହନ� ୀ |

that by meditating on Devi one can get rid of his sorrows, the poetproceeds to say that one will also be blessed with infinite bliss.

ଚରନ୍ତୀଂ ସମୁତୁ୍ତଙ୍ଗ -କଲ୍ୟାଣ -ଦାତ�ୀମ୍ |

ସଦା ଭାର୍ଵ�ଂସ୍ତ୍ଵାଂ ମୁଦା �ାପଦେ��ଂ

ମଦାୟୁ -ମ�ଦେଦଦେଭନ୍ଦ% -�ାଦେନ -ଽମ୍ଵ ର୍ଵାଣ୍ରି || ୨୦||

Meaning:- When will I spend my days happily by meditating on You,moving around the banks of the Tungabadra river, showering on all

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the worlds wonderful bliss and having the gait of a proud elephant ?

Note:- Devi is known as ଦେକୈର୍ଵଲ୍ୟରୂପାଣ୍ରି ପ୍ରକଦେଷ�ଣ

ଦଦେତ୍ତ ସୁଖପ୍ରଦା |

gives in abundance happiness, be it relate to this world or theother world and also the supreme bliss known as liberation. So, Herdevotee will be full of joy. The poet Bhartrihari expresses a similardesire. He wants to reside on the banks of the sacred river Ganga,clad in a strip of cloth and with folded hands raised over his headkeep loudly repeating the Lord Siva's names and pray for His mercy.kadA vAraNasyAmamarataTinIrodhasi vasa\- ନ୍ଵସାନଃ ଦେକୌପୀନଂ ଶ୍ରିରସ୍ରି ନ୍ରିଦଧାଦେନାଽନ୍ଙ୍ ଞ୍ଜଲପିୁଟମ୍ |

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ଅଦେ� ଦେଗୌରୀନାଥ ତ୍ରି�ପୁରହର ଶଂଦେଭା ତ୍ରି�ନ�ନ

ପ୍ରସୀଦେଦତ୍ରି ଦେକ୍ର ାଶନ୍ରି୍ନ ମ୍ରିଷମ୍ରିର୍ଵ ଦେନଷ୍ୟାମ୍ରି ଦ୍ରିର୍ଵସାନ୍ ||

Next, the poet talks about the fruit of meditating on the gloriousform of Devi. ଭଜନ୍ଭୃ ଙ୍ଗକୀଟ -ପ୍ରକାଦେରଣ ମାତଃ |

କଦେର ଦେମ -ଽକ୍ଷିମାଲଂ କଦେରାଦେମ୍ୟର୍ଵ ନୂନଂ

ପରଂ ତ୍ଵନ୍ମ ନସ୍ତ୍ଵଂ ସଦା ଦେଦହ୍ରି ମହ୍ୟମ୍ || ୨୧||

Meaning:- By meditating on You holding a rosary in Your lotuslike hand, all the time like a wasp confined in its nest, O Mother!,I too have come to be holding a rosary in my hand. But, I pray to Youto make my mind to hold on firmly to You. Note: It is a popularnotion that the wasp confines the worm that has come out of its egg

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in a nest. It visits the nest frequently and stings the helplessworm. The worm is thus tormrnted and keeps thinking of the tormentor,the wasp, constantly in fear, with the result it metamorphoses itselfinto a wasp. In the same way, the poet says that by constantlythinking of Sharada Devi, he too have got himself transformedinto Her. The Avadhuta sage says this to King Yadhu in avadhutaGita. BH(11-14-22 and 23). yatra yatra mano dehI dhArayetsakala.n dhiyA | ଦେସ୍ନହାଦେଦ୍ଦ୍ଵଷଦ୍ ଭ�ାଦ୍ଵ ାପ୍ରି �ାତ୍ରି ତତ୍ତତ୍ସରୂପତାମ୍ ||

On whatever object a person concentrates his mind intensely, eitherthrough love or hate or fear, he attains the form of that very object.kITaH peshaskR^ita.n dhyAyankuDyA.n tena praveshitaH |

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�ାତ୍ରି ତତ୍ସାତ୍ମିତାଂ ରାଜନ୍ ପୂର୍ଵ�ରୂପମସ୍ଂତ୍ୟଜନ୍ ||

The worm cofined toits nest by the wasp keeps thinking of it till it attains a formresembling that of the insect. The poet, finally, describes themethod of offering oneself totally to the Goddess. ଶ୍ରୁତୀ ତ୍ଵଚ୍ଚର୍ରିତ� -ଶ୍ରଦୁେତୌ ର୍ଵାକ୍ସ୍ତୁଦେତୌ ସ୍ୟାତ୍ |

ଶ୍ରିରସ୍ତ୍ଵତ୍ପଦାବ୍ଜ -ପ୍ରଣଦେତ୍ୟକ -ସକ୍ତଂ

ଭର୍ଵତ୍ଵମ୍ରି୍ଵଦେକ ଧ୍ୟାନସକ୍ତଂ ମଦେନା ଦେମ || ୨୨||

Meaning:- Let my eyes be seeing You. Let my hands be engagedin worshipping You. Let my ears hear stories about You. Mytongue should be describing Your glories. My head should alwaysbe saluting Your feet. My mind should be engaged in meditatingon You.

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Note:- Our scriptures say that the human life isvery precious, but is fragile. Every available moment should beused in thinking of God or hearing about Him so that our sins getwashed away and we may escape the hands of Death. Sri Bhagavatamsays that only the time spent in this manner is time lived well.Ayurharati vai pu.nsAmudyannasta.n cha yannasau |ତସ୍ୟଦେତ� �ତ୍ କ୍ଷିଦେଣା ନୀତ୍ ଉତ୍ତଦେମt�ାକର୍ଵାତ��ା ||

It talks repeatedlyabout this and uses harsh words to condemn those who stray away fromthe path of devotion and waste their lives in other ways. In viewof this Shri Sankaracharya makes a similar request to Lord Siva asthe author of this poem in Sivanandalahari. (7). manaste pAdAbje nivasatu vachastotra\-phaNitau

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କଦେରୌଚାଭ୍ୟଚ�ା�ାଂ ଶ୍ରୁତ୍ରିରପ୍ରି କଥାକର୍ଣ୍ଣ�ନ -ର୍ଵ୍ରିଦେଧୌ |

ତର୍ଵ ଧ୍ୟାଦେନ ବୁଦ୍ଧ୍ରି -ନ��ନ -ୟୁଗଲଂ ମୂତ} -ର୍ଵ୍ରିଭଦେର୍ଵ

ପରଗ୍ରନ; ାନ୍ ଦେକୈର୍ଵ�ା ପରମଶ୍ରିର୍ଵ ଜାଦେନ ପରମତଃ ||

The Lord had said that He will take care of the welfare ofthose who are totally devoted to Him as described above. BG(9-22).ananyA\-shchintayanto mA.n ye janAH paryupAsate |ଦେତଷାଂ ନ୍ରିତ୍ୟାଭୟିୁକ୍ତ ାନାଂ ଦେ�ାଗଦେକ୍ଷିମଂ ର୍ଵହାମ୍ୟହମ୍ ||

What about the largemajority of people who cannot do so? Their mind is still occupied withattachment to their family, friends, assets etc. and because of thisthey are not able to spend much time in thinking of God. Arjuna's wassuch a case. He was torn between love for his kith and kin and tohis sense of duty. His mind was not fully mature for devotion to the

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exclusion of all other attachments. To him Krishna said that he shouldcarry on performing his duties and also remember the Lord. With themind so fixed on Him, he will progress spiritually and in course oftime reach Him. tasmAtsarveShu kAleShu mAmanusmara yudhya cha |ମ�୍ୟପ}ତ -ମଦେନା -ବୁଦ୍ଧ୍ରିମ�ାଦେମଦେର୍ଵୈଷ୍ୟସ୍ୟସଂଶ�ଃ ||

bhuja~NgaprayAtAkhya\-vR^ittena kL^iptA.n ସ୍ତୁତ୍ରିଂ ଦେ� ନରାଃ ଭକ୍ରି୍ତ -ୟୁକ୍ତାଃ ପଠନ୍ରି୍ତ |

ସୁର୍ଵ୍ରିଦ୍ୟାଂ ମତ୍ରିଂ ନ୍ରିମ�ଲାଂ ଚାରୁ -କୀତ}ଂ

ପ୍ର�ଚ୍ଛାମ୍ଵ ଦେତଷାଂ ଭୁଜଙ୍ଗାଭ -ଦେର୍ଵଣ୍ରି || ୨୩||

Meaning:- O Mother with the long plait resembling a winding snake,You should bless those who read with devotion this hymn set to theBhujangaprayata meter, good education, clean intellect and good

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reputation. || ଓଁ ତତ୍ସତ୍ ||

Encoded and proofread by N.Balasubramanain bbalu at sify.com

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