Kāmākshī and Shiva — a tale of all consuming love

 Kāmākshī and Shiva —  a tale of all consuming love

The dhyana shloka for Lalita Tripura sundari, at the start of the Sahasranaama goes as :

सिन्दूरारुणविग्रहां त्रिनयनां माणिक्यमौलिस्फुरत्

तारानायकशेखरां स्मितमुखीमापीनवक्षोरुहाम् ।

पाणिभ्यामलिपूर्णरत्नचषकं रक्तोत्पलं विभ्रतीं

सौम्यां रत्नघटस्थरक्तचरणां ध्यायेत्परामम्बिकाम् ॥

This form has in itself hidden metaphors waiting to be uncovered. 

The Form of the Great Mother — A Reflection

This śloka describes the dhyāna-svarūpa of Parāmbikā — the supreme form one meditates upon. But what does this form truly mean?

Parvati performed intense tapasyā to attain Shiva. At one level, this represents the stage of creation itself — the kṛti longing to devolve back into its original state of stillness. It is the very urge present in every being: the fundamental desire to return to God.

Parvati was not content being merely the daughter of Himavan. She wanted to be the wife of Shiva. So she performed great penance, and she did indeed become his wife. But after a while, she was again not satisfied. Her kāma — her fundamental mumukṣā, one might say — was so intense that she could not remain content merely as a wife. She wanted greater intimacy with Shiva.

So she asked for a seat closer to him, and Shiva offered his own lap. She sat there. But she was still not satisfied — she wanted more. She said, "I am not happy just being on your lap." And so Shiva said, "Alright, you may occupy half my body." And that is how she became, literally, the better half of Shiva — the Ardhanārīśvara form.

But even then, she was not satisfied. And so, without quite asking his permission, she slowly, slowly engulfed the entirety of Shiva's body with her enormous kāma — the desire to expand, to become one with the Supreme. This kāma, this insatiable desire to merge completely with the Supreme, is, I feel, the metaphorical meaning behind the name Kāmākṣī.

The Characteristics of the Merged Form

When she comes to occupy the entire form, things change — but not everything:

🔴 *सिन्दूरारुणविग्रहाम्* — Parvati is originally described as fiery and red in hue, while Shiva is white. When the two merge, the resulting complexion becomes a warm pinkish-orange — like sindūra, vermillion.

👁️ *त्रिनयनाम्* — Shiva has three eyes, and that characteristic still remains as a giveaway in this merged vigraha.

👑 *माणिक्यमौलिस्फुरत् तारानायकशेखराम्* — Parvati, being the princess of Himavan, brings her own jewelled kirīṭa, the crown of an empress of the world. But Shiva's crown is the moon itself — the lord of stars (tārānāyaka). So the merged form carries both: the maṇikya-crown blazing with gems, and the crescent moon above it.

😊 *स्मितमुखीम्* — In her ugra forms, Devi is said to laugh hysterically, while Shiva remains in a state of completely stoic dhyāna, without any expression. The merged form strikes a balance — a gentle, serene smile. Moderation personified.

🌸 *आपीनवक्षोरुहाम्* — The femininity of the form does not disappear. The full bosoms remain, marking the form unmistakably as that of the Great Mother.

🍷🪷 *पाणिभ्यामलिपूर्णरत्नचषकं रक्तोत्पलं विभ्रतीम्* — In her two hands she holds: on the left, a cup or jug filled with ale (representing the Vāma Mārga); and on the right, a red lotus or red lily (representing the Sāttvika Dakṣiṇa Mārga). Both paths are held in her hands simultaneously — she encompasses all approaches to the Divine.

🦶 *The Posture of the Legs* — One leg is folded inward, tucked up — a feature drawn from Shiva, who is ever absorbed in deep dhyāna. The other leg, the left, is placed down — for Devi is compassion personified, ever ready to act and give to the world.

💎 *रत्नघटस्थरक्तचरणाम्* — Her left foot, tinged red, rests upon a vessel or heap of gems. This carries a dual meaning: those who worship her feet are granted direct access to all wealth and all experiences of the material world. But more profoundly — all material pleasures lie beneath her feet. She represents something vastly, immeasurably greater than the sum total of all worldly bliss.

And this is the form of the Great Mother, upon whom we meditate.

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Credits : Image generated by ChatGPT. Text emojis and styling done with Claude. 

Waves of the Bliss of Shiva

शिवानन्दलहरी

Śivānanda Laharī — Waves of the Bliss of Shiva

by Ādi Śaṅkarācārya — English Meanings, Verses 1–100

The Śivānanda Laharī is a devotional hymn of 100 verses composed by Ādi Śaṅkarācārya in praise of Lord Shiva. The title means "Waves of the Bliss of Shiva." Each verse is a lyrical wave of devotion, surrender, and contemplation — addressed directly to the Lord as Shambhu, Pashupati, Shankara, and Sadashiva. These are the English meanings of the full  hundred verses. 

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Verse 1 — kalaabhyaam

Let these prostrations be to the Two Shivas (Shiva–Parvati) who are parts of each other, have their foreheads decorated by the Crescent moon, are personifications of the fruits of austerities of each other, bestow those fruits on the devotees, bring blessedness to the entire triad of worlds, are of the form of existence itself, and revel in the ecstatic bubbling joy in their hearts.

Verse 2 — galanti shambho

O Shambho, the meandrous streams of your legends, cleansing the impurities and muck, enter into the several mind-lakes. They direct people towards that which is the cessation of the toils and hardships of the world. They flow on my mind-heart-soils. Oh, the waves of Bliss of Shiva — victory to thee!

Verse 3 — trayee vedyam

I worship in my heart Shiva who is knowable through the Trayi (Vedas), is pleasurable, destroyed the Three Cities, is the foremost, is the three-eyed, has expansive hair-locks, has hissing serpents as his necklace, carries a deer, is the God amongst gods, the most Divine, is full of compassion, is the lord of animals, expands as consciousness, and is with his consort Parvati.

Verse 4 — sahasram vartante

There are thousands of wise deities who bestow meagre boons in this world. Not even in my dreams do I once think of following or praying to them to seek any favour from them. I only beg at length at your feet, Oh Shambu, O Shiva, for bestowing a place for me at your graceful feet. This grace of being at thy feet is rare even for the close-companions Vishnu, Brahma and others. I ask of you such a boon.

Verse 5 — smrutau shastre

I am dull, I am inadept in any skill. Not in the smritis, shastras, medicine, astrology, poetry, music, communication, mythology, mantras, praying, theatre or even comedy. So (God knows) how I can be of any use to any king. Who am I, Pashupati!? Oh Glorious Emperor, O omniscient, take great pity on me and take care of me like you would a pet.

Verse 6 — ghato vaa

Oh intelligent one! Why do you torture your throat with useless arguments and logic!? You typically get stuck in questioning in circles, in hair-splitting such as pondering over whether a pot is a lump of clay, what an atom is, in deductions of the fire smoke-atop-hills, whether a rag is but thread, and so on. Will any of this prevent frightful death? Worship the lotus feet of Shambhu, O wise one, and attain supreme happiness.

Verse 7 — manaste

May my mind reside at your lotus-feet. May my words be always in your praise. May my hands be engaged in your worship. May my ears always hear your stories. May my intellect dissolve in your contemplation, and my eyes in your glorious form. Having done so, O Supreme Shiva, what other faculty do I have left to use for studying the other great scriptures? What can I do?

Verse 8 — yatha buddhih shuktau

As seeing a pearl in a silver coin, mistaking a glass shard for a diamond, flour-water for milk, and imagining water in a mirage — the intellect is totally confused. Similarly, O Pashupati, this stupid fellow, under the confusion of gods in my mind, worships someone else, forgetting you, the Greatest God of the gods, the Ruler.

Verse 9 — gabheere

This ignorant mind wanders in the deepest waters, roams in the densest deserted forests, climbs the vastest mountains, seeking to find a flower. Does this one not know to remain blissfully calm by just offering the one mind-lotus to you, Beloved of Uma! Alas, how sad!

Verse 10 — naratvam

Be it as a human, as a god, as a mountain, as a wild animal, as a tree, as a bug, as a pet, as an insect, or as a bird…. If this one heart is always willing to swim in the supremely ecstatic waves of remembering your holy feet, what difference does the body or birth make?

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Verse 11 — vatur vaa

Be he a child, a householder, a monk, a saint or something else… O Existence, what does it matter what a human is? If his heart-lotus has become yours, O Shambhu, then you become his and take care of all his worldly needs.

Verse 12 — guhayaam

Be it in cave, house, outside, forest, atop hills and mountains, water, or fire…. Let one's abode be anywhere! What does it matter?! For if just one's entire inner being is firmly fixed in thy holy feet (pun on the Samskrta word "Pada" which also means "state"), that verily is Yoga. Then he becomes the greatest Yogi. S(he) is the happy one.

Verse 13 — asaare

Is it not appropriate on your part, O Pashupati, to take utmost pity and protect this blind man who is roaming in the tasteless mundane world, which is far removed from your love, with his dulled intellect? Is there anyone whose predicament is more pitiful, woeful and fit for your compassion than mine? And is there anyone who is more suited to protect and extend refuge to me, than thou?

Verse 14 — prabhustvam

O Pashupati! Are you not the kind emperor, the dearest relative, who sympathizes with his pitiful subjects? I am the foremost amongst those subjects. So where is that acclaimed alleged "sweet relationship" between us? O Shiva! Only you can forgive all of my sins and transgressions. And you should effortfully cut down the forest of ego. (Another interpretation based on a different Sandhi dissolution — My deliverance is your dutiful responsibility.) Only this way will your "relationship" be reciprocated.

Verse 15 — upeksha no

Is it not your negligence alone why you do not take me away from this abhorrible Samsaara? This Samsaara is the abundance of dirty desires, turned away from your love and contemplation. If it is not your negligence, is it that you are incapable? How then were you able to easily cut off even Lord Brahma's large desire-head (from this creation) with just your finger nails?

Verse 16 — virichir deergha

May that Lord Brahma live long! Bless him! (Sarcastic tone.) After losing his 5th head, to protect his remaining 4 heads from again being cut by you, he wrote sorrow into the world — so that his children, the creatures of the world, do not get enticed by the creation and face the same fate as him. What logic is there to this!? Had he "lost his mind"? O pure Shiva! Your gracious loving glance is also in itself healing to the meek. May such glances fall on me and protect me.

Verse 17 — phalaad vaa

If by chance through the fructification of Punya, or you taking pity on me, or when you are in a delightful pleasant mood, and decide to show me your taintless holy feet — how will I?! In the midst of the flashing dazzling splendor and radiance from the glowing jewel-embellished crowns of the gods who are prostrating first before you, alas, your feet are lost to me again!

Verse 18 — tvameko

Knowing you to be the bestower of the ultimate boon — Moksha — even those bearing the god-status such as Vishnu and others beseech your grace again. Oh, how vast your generosity is and how meagre my wish! (Yet you do not fulfil it.) When will you, with compassionate eyes, take up the responsibility of my deliverance?

Verse 19 — duraashaa

Aah! Why do you still not rob away my fatigue and sorrow!! For whose sake are you refraining from doing so? I have been stuck in this Samsaara. This sorrow-causing, house of bad ways, is filled with evil desires to the brim. I have been hit the bottom. I am at the bitter end. I will have to conclude that if you were to be even a little loving, all of us would have been delivered long ago!

Verse 20 — sadaa moha

The monkey-mind struts ever happily in the dense forests of confusion, prances about in the mountains of maiden breasts, dances in the branches of hopeful desire, and roams around unabated. O Skull-bearer beggar! Please tie down firmly this fickle ape of the heart with love, and take him under your control!

Verse 21 — dhritis stambha

Lord, come along with your entourage, with your spouse — the Energy Divine — and give me the opportunity to serve you. Dwell here in this house of mine, whose pillars are held by will, tied tightly by gunas, moving splendently white, decorated by abundant lotuses, cleaned and dusted everyday with 'good-ways'. Enter this small cleansed thatched hut — the mind — O destroyer of memories!

Verse 22 — pralobhaadyair

The mind that is the thief, O lord of thieves, breaks into the house of the rich, thinking he may find wealth, being enticed by false advertisements, roams around here and there (but finds nothing). How can I tolerate this thief anymore, lord? I am not at fault, Shankara. Please take this robber into custody immediately and pity on me.

Verse 23 — karomi tvat poojam

Alright, let us say I will dedicate my pooja to you, and be delighted for the time being. What will you do? Let me guess — you will turn me into Vishnu or Brahma (alludes to the episode of Tower of Light from Shiva purana) as a result of such Punya. Then again to behold thine face, I will have to take the form of a bird (Brahma) or an animal (Vishnu) and search all over again, in vain. I cannot bear that any more, Shankara, my Lord!

Verse 24 — kadaa vaa kailaase

When will I be able to reside forever in Kailaasa? The Kailaasa that is beautifully adorned with golden bejeweled palaces, dwelled in by the Ganas. When will I sit before Shambhu with folded hands held above my head, clearly indicating my total surrender to you. When can I happily spend even kalpas of Brahmas (14 Billion years = 1 kalpa) like seconds in thy proximity, praying thus — "My Lord! Lord! Oh consort of Mother Goddess! O controller! O the most auspicious! Protect me!"

Verse 25 — stavair brahmaa

When will I behold Shiva as the blue-throated, three-eyed lord holding the deer and the goad, sitting on the madly intoxicated bull, hugging the Mother Goddess Uma, accompanied by the music of Ganas, eulogies of Brahma and other gods, and the hailing of victory by the sages?

Verse 26 — kadaa vaa tvaam drsistvaa

When will I enjoy the virgin pleasure in my heart, which even the gods like Brahma haven't tasted? The pleasure of seeing you, O 'mountain-dweller'…. The pleasure of touching your divine feet with my hands, placing them on my head, eyes and chest, hugging them, smelling the sweet fragrance emanating from the lotuses which have been offered and bloomed at your holy feet!

Verse 27 — karasthe hemaadrau

What can I offer to you, in whose hands lies the golden mountain, in whose company resides Kubera — the lord of wealth — in whose house divine and earthly wish-fulfilling cow, gems and trees are present, on whose forehead the cooling moon himself sits, and at whose feet all that is auspicious sits?? So let my mind alone be my offering unto you, O mountain-dweller!

Verse 28 — saroopyam tava pooojae

Lord! I attain "Saaroopya" Union in Form by worshipping you. I attain "Saameepya" Union in Proximity by singing your glories as Shiva and Mahadeva. I attain "Saalokya" Union in Vision by conversing merrily in the company of your great loving devotees. Finally, I attain "Saayujya" Union in Merger by meditating on you as being the embodiment of all that moves and moves not. Oh Lord of Bhavaani, Oh cosmos! I have attained fulfillment. All my search has ended!

Verse 29 — tvat paadaambujam arcayaami

I worship your holy feet. I constantly think of you, the Ultimate. I come seeking refuge under you, the Ruler. I beg of you only one thing — you. Look at me! Look at me with compassion. Look at me. I have been asking of you this, for so many "god-years." Shambho! O world-teacher, bless me with the teaching of 'how to make my mind ever-happy.'

Verse 30 — vastraoddhoota vidhau

If I had a thousand arms like Sun, I would have washed your clothes. Had I the "lotus-eyes" of Vishnu, I would have offered them as flowers for your worship. Had I the ability like Wind, I would have brought all perfumes for you. Had I the skills to cook like Agni — god of fire — I would have cooked elaborate suppers for you. If I had the golden belly like Hiranyagarbha I would have washed all your utensils. Oh Shiva, bearer of the young crescent-moon, world-teacher, lord of animals, my Lord! I would have definitely served you wholeheartedly.

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Verse 31 — naalam vaa paramopakaa

Is just one "help" to the world enough? Just that one time when you, seeing the plight of the entire world — with all its inhabitants, moves and moves-nots — took pity. Just that one time when all of the beings were at the doorstep of death… Just that one time, when even the gods were so scorched so as to escape the world, when that frightening threatening flaring poison was quenched by gulping it down your throat, and shutting your mouth for good! (pun: = not speaking thenceforth, since you didn't want it spit out again). Just that once? Is that all?

Verse 32 — jvaalograh sakalaa

Did your palm become blue because you held the deadly flaring world-enveloping terrorizing poison in your hands, or is it because of grasping the blue-berry? Did your throat become blue similarly, or is it because of the blue-sapphire bejeweled 'Rudraaksha maala' you are wearing around your neck? Oh great soul! Tell me — what is it?

Verse 33 — naalam vaa sakrtdeva deva

God, is offering services just once not enough? Is prostrating and praising you once not enough? Is worshipping you once not enough? Is hearing your legends just once not enough? Is seeing you once not enough? Lord, in this world, what can I do? I get distracted and exhausted chasing objects in order to worship the Sense-gods. What will I get out of such worship? Am I eligible for Liberation? Will there even be one for me? In the rarest case it does happen, what should I pray for then? Tell me… my lord.

Verse 34 — kim broomas tava saaha

What shall I comment about your courage? What can I say about your bravery? Who wields the courage as you do? Who has the self-composure as you do? For even when the gods fall from heaven, the sages run fearing for their lives, and the entire cosmos collapses and dissolves, you sit there watching — relaxed, alone, fearless and absorbed in the deepest bliss.

Verse 35 — yoga kshema dhuran

You are responsible for the "acquire-sustain" cycle. You readily bestow all gracious things. You teach the profoundest philosophies of the Known and the Unknown. You occupy within and without. You are omniscient, all-compassionate. What remains to be conveyed and complained before you, for you are verily my innermost-being? Thus, I remember you each passing day.

Verse 36 — bhakto bhakti gunaa vrte

The lover overcome by his devotion makes his extremely joyous nectarine serene mind the vessel, puts your feet as the mango-leaves and consciousness as the coconut fruit. He chants "I am You" as the mantra, and cleans his own inner and outer temple — the body. He verily has performed the "Punyaaha" ritual thus, as a preliminary step, for the Blessedness (punned to mean "Marriage") which is to come.

Verse 37 — aamnaayaam budhi

There is another Samudra Manthana, my lord — churning the ocean of knowledge with floods of good thoughts, keeping the protruding mind as the churn-stick, and making firm love the ropes… They churn and churn then. What comes out? Oh indeed the intoxicant juice exudes, the imagination-tree blooms, the sweet scent of festivity envelopes, thoughts become rare and precious like jewels, the ocean swells in permanent ecstasy, and the blessed fortune of enjoying "Joy" ceaselessly comes to those wise ones!

Verse 38 — praak punyaacala

Once upon a time, Shiva — consort of Uma, the destroyer of darkness, the complete, the intoxicant — seen on his way to the holy mountains, the lake Manassarovar reflected his form in the serene lucid waters… Had I seen that, there would have been a tidal uprising of immaculate bliss in the mind, causing waves and whirlpools of sweet thoughts. (Pun on "Soma" = moon, thus alluding to the full moon in the ocean causing the tidal swells in it.)

Verse 39 — dharmo me caturanghrikas

Once the esteemed Lord of Liberation has taken his seat forever on the royal throne, in the city of the Lotus-Mind…. all the four-fold dharma that I did has paved my path to that city… all my sins have given way…. All my desires, rage and the like have been trampled upon ….all my times have been spent in joy ….. all the medicinal knowledge of The Bliss have taken effect….

Verse 40 — dhee yantreNa vaco

Oh Lord of the Universe! Why should I fear? I have watered my heart-fields whose furrows are overflowing with love. I have brought buckets of the divine nectarine waters of SadaShiva's legends. I have brought them in pots of words, carried by the intellect-machine, with the help of crushingly sublime waves and wavelets of poetry. Now, I have a fully quenched field. I fear no famine or drought!

Verse 41 — paaapotpaata vimocanaaya

To release me from the exploding sins, to attain Rulership Magnificent, Oh lord of Death — my tongue requests me to sing, my mind to meditate, my head to bow, my feet to circumambulate, my hands to serve, my eyes to behold you, my ears to hear your stories; I am thus requested by many. Please lord, remind me again and again to fulfil those wishes. Do not ever mute me nor become mute yourself.

Verse 42 — gaambheeryam parikhaa padam

Let my dignity be the pillars, my strongest will the fence, my bubbling emotions the mighty army, the mass of senses the fort-gates, my body the fort itself, my education, wealth and abundances be the various treasures. Oh dearly beloved lord of Goddess Durga! May you reside forever in this fortress of my mind.

Verse 43 — maa gaccha tvam itas tato

Hey dweller of the mountains! Don't wander around here and there. Come and live in me. Lord, you are the first hunter-gatherer. In my mind — in the limits of this forest — there are many animals such as pleasure, pride, jealousy, confusion, etc. You can hunt and kill them for your fun. See, there is a gain in being in me!

Verse 44 — karalagna mrgah

Shiva — the deer-capturer, smasher of 'elephants', slayer of ferocious 'lions', destroyer of all beings, dweller-in-mountains, the white-formed-mane-lion — lives in the cave of my heart. What fear can come to me?

Verse 45 — chandas shaakhi shikhaanvitair

Oh mind, the pinnacle-species of birds! Stop flying about elsewhere. Take permanent refuge in that nest of the holy feet of Shiva. Know that such a nest is worshipped by even the most erudite scholars of the Vedas. Know that such a nest is the ever-immaculate happiness-bestowing, sorrow-slaying, abode of nectarine juicy fruits.

Verse 46 — aakeerNe nakha raaji

Oh mind, the king of swans! Ever rejoice in the palace of Shiva, the consort of Parvati. You will find that there are many maidens of love, many "Hamsa" flocks like you, many lotus blooming in beauty. The floors are cleaned with the Amrta — divine nectar. The palace is resplendent with the white rays emanating from nails of the great gods as they hold their folded hands above to pray! Rejoice ceaselessly, alone, independently, wantonly!

Verse 47 — shambhu dhyaana vasanta san

In the accompaniment of the spring of Shiva-meditation, in the garden of the heart, all the leaves of sin have fallen. Fresh creepers and buds of love have bloomed. Tender shoots of Punya have begun budding. Tiny buds of good-character have adorned the flowers of chanting-repetition, Japa. The garden is dancing in the fragrance of truth, in the waves of nectarine knowledge-bliss, bearing fruits of Consciousness.

Verse 48 — nityaanada rasaalayam

Oh mind, the greatest among the swans! Stop fluttering here and there; you will only grow tired of such meagre small tanks. Go there where the steady lake of Shiva-meditation is. Go there where ecstatic waves crash the shores. Go there where lotuses of gods and sages bloom. Go there where you can move unbound. Go there where eminent intellectuals drink from, to transform their polluted hearts into sweet-smelling clear ones.

Verse 49 — aananda mrta poorita

May my love-creeper grow fruits of "perennial-happiness", having grown with good-actions. So water this creeper with bliss-nectarine. May it grow in the furrows and canals of Shiva's holy feet around lotuses. May it achieve steadiness and stand on its own. May it branch out variegated. May she grow tall and hug the tree of mind, body, and ego. May she make it suck out all pollutants.

Verse 50 — sandhyaa Rambha vijrm

I serve Shiva, who sits here as Mallikarjuna linga, who is the lord of the white-garland of mountains, who has hugged Parvati. He dances at dawn and dusk, and in the teachings of Upanishads. He is surrounded by loving 'bees'. He is anointed with several scents of good thoughts. He wears the Snake-king as his garland. He is verily the most worthy of worship by all gods. He is found by refinement of character!

Verse 51 — bhringiccha natanotkata

May Shiva — the companion of Bhramaraambika, the Lord of ShriShaila, who loves to dance wildly to the tune of Bhringi, who was the (metaphorical) crocodile to capture the mad elephant demon, who enjoys seeing a sparkling Vishnu, who is accompanied by the Anahata sound, who is totally white (by ash smeared over his body), who is worshipped by the Lord of Desire, who always sides with the good, who struts around majestically in the forests of the gods — whimsically play about in the lotus of my mind. (This shloka can be interpreted for Shiva or "king" bee.)

Verse 52 — karunyamrta

My mind, the Chataka bird, desires only you, my Shiva — you the Cloud which rains compassion. You take away the painful summer heat of troubles and turmoil. You rain for the sapling of knowledge to blossom and reach fruition. You are worshipped by the gods who stand with your substance. You take up eclectic forms in the sky. Your lovers, the peacocks, whirl in joy upon seeing you. You reside atop mountains. Your tufts of hairlocks… Oh they resemble the soft cotton-cloudlets. Oh blue-throated Shambu! You indeed are the cloud for my mind-chataka.

Verse 53 — aakashena shikhi

He who fashions the sky as his plume, the blue-necked peacock, the eye of attention of snakes and serpent lords alike, singing Keki Keki and prancing about in ecstasy in the gardens of Vedanta, upon seeing the dark clouds — the daughter of Mountains (Parvati) — sits teaching Om to those who have surrendered. I worship with love Him, the charming merry-maker.

Verse 54 — sandhyaa gharma

At dusk, on the last day of summer, anticipating the cool showers made from the happy tears of his devotees, Shiva the peacock majestically whirls with his consort the peahen — Shivaa. Such a routine is a sight to behold, for Vishnu himself plays the drums, the clouds thunder aloud, the gods are flocking like the amazing rainbow colors.

Verse 55 — aadyayamita

To the first, to the one with unparalleled brilliance, to the knowable object of the Vedas, to the achievable, to the soul immersed in the bliss of knowledge, to the protector of the three worlds, to the object meditated upon by all the seers, to the one sung about by the gods, to the master of mystery, to the best whirling dancer, to the matted-locks-bearer, to Shambu — my prostrations.

Verse 56 — nityaaya triguna

To Shiva, to Shambhu, I offer my salutations. For he alone is the greatest whirling dancer of dusk, the bearer of matted-locks, the triad-world created by Maya, the traveler across all of space and dimensions, the eternal, the soul of the three Gunas, the conqueror of the three cities, the spouse of Katyayani, the first house-holder, the truth, the form of witness consciousness in the minds of the seers.

Verse 57 — nityam svodara poshana

For the sole purpose of filling my stomach, I roam around lost, from here to there, searching for money. Alas my lord, I know not of your loving service. But luckily, perhaps with the virtues of previous lifetimes fructifying now, I see you standing before me. O Shiva, O lord of instincts, O bestower of all that is auspicious. Now it is upon you to protect me.

Verse 58 — eko varija bandhavah

When just one sun is enough to dispel the darkness enveloping both the skies and the lands, for the sake of meeting his friend the lotus, you are a thousand suns. And still I am unable to see you. Oh pity me, for wonder at how thick then must my ignorance be! Oh lord of instincts, be kind and penetrate through all of it and show me your self.

Verse 59 — hamsah padma vanam

The swan longs for the lotus-swamps. The chataka longs for the dark rainy cloud. The frog longs for the blooming of the red water lily. The chakora longs for the moon each night, each day. My mind now longs for you, O Pashupati, for the deer which is found only on the path of awareness. O Spouse of Gauri, my mind longs for your holy feet, which can bestow the supreme pleasure of "aloneness."

Verse 60 — rodhas toya hrtah

The sea-wrecked man desperately searches for shore. The exhausted traveler desperately longs for tree shade. The nomad afraid of torrential rains rushes to his home. A guest from faraway lands yearns for the householder. A pauper begs from a philanthropist king. A man itches to get a lantern at the pitch of night. An eskimo frantically crashes in to find a fire. Learn, O mind! Learn to hunger for Shambhu's holy feet, for the cessation of all fears, for joy ultimate.

Verse 61 — ankolam nija beeja santati

The seeds are in a frenzy looking to find their parent Ankola tree. A magnetite gem rushes to its needle. A lover towards her beloved, a climber toward its host tree, a river towards her ocean…. As do these embrace intimately, oh I wish my mind desperately searched and finally embraced the holy feet of Pashupati. Aha! Then the waves of my mind can at last be put to rest, with Shambu's lotus-feet dipped into my pond. This is Love!

Verse 62 — anandashrubhir aatanoti

Love, the mother, protects her baby the devotee. She wells up tears of joy and bathes her cleaned toddler. She dresses him up with flowers from Shiva's pooja. She sounds the conch for a song. She feeds him with the legends of Shiva. Oh my god, she even garlands him with Rudrakshas and smears ashes. She anoints the kajal from her divine body. She puts him to sleep in the cradle of Your sweet memories.

Verse 63 — maargaavartita

Footwear torn up and worn out still can become thy carpet-mat. Water rinsed, flossed and spit from the mouth can still become your splendorous Abhisheka. Crumbs of half-eaten meat can still become thine savories Naivedya (offering). Oh indeed, for him whose mind has utterly become your residence alone, even a hunter can become the greatest of devotees. (Reference to Kannappa.)

Verse 64 — vakshas taaDanam antakasya

Shambhu! Aren't your feet aching from all the kicking of Yama in his chest (lit. Death), severe stomping of Apasmaara (lit. traumatic memories), trekking along the hard strenuous arduous trails of mountains, trampling on the crowns and tiaras of the gods who bow before you?? It is my fortune now, Consort of Gauri, to offer my mind as sandals for your holy feet. Please lord, accept wholeheartedly my gem-studded mind for sandals!

Verse 65 — vakshas taadana shankayaa

Afraid of being kicked again by you, Yama the lord of death kneels and does Neerajana to you with his bejeweled blazing crown. Upon seeing him being so submissive and vulnerable, the bride of liberation rushes in quickly to embrace the young devotee (Markandeya) tightly forever. Oh verily for him whose mind has become your home, there is nothing impossible.

Verse 66 — kreeDaaartham srijasi

You create this whole world for your merry, and the inhabitants… Oh, for your game (pun intended) alone. All actions done by me are for your amusement alone. Shambhu! All my mischiefs and moves, apparently springing from my interests, have now been ascertained to be yours alone. Hence, Pashupati, even my protection is your responsibility, your sole responsibility — is it not?

Verse 67 — bahu vidha paritosha

I desire for that land of Joy, inhabited by the "want Nothing-short-of-the-eternal-stature" residents, the foundation for all the different kinds of pleasures — orgasmic, cathartic, fulfilling, masochistic, clarifying, thrill, beauty and consumption; that land made from the sweet love of the Supreme Eternal Shiva.

Verse 68 — amita mud amrtam

My love for you is truly a cow, O Lord of animals! Protect her, O compassionate one! She is milked again and again for the nectarine immortal bliss. She resides in the stead of your feet. She has matured well through a lot of Punya. Care for her!

Verse 69 — jadata pashutaa kalankitaa

I have neither the lethargy (like that of dead elephant skin you wear), nor the animality (like that of the deer you hold), nor the accused-ness (like that of the moon — pun on kalanka = accusation, blemish, mark, curse) and not also the crooked cunningness (like that of the snake). Maybe that is why I could not have been a part of your attire. Had I had them, you would have adorned me, wouldn't you, Shiva? (A pointed, loving sarcasm.)

Verse 70 — arahasi rahasi

Oh listen, yee all! Publicly and privately, I proclaim one thing alone: with my independent reasoning I have conclusively known my Lord, the king of kings, to be greater than this world, to be the dispenser of countless gifts, to be very approachable and worthy of worship.

Verse 71 — arooḌha bhakti

The Wise, who has controlled his senses, aboard the chariot grabs the bow of love. This bow has been fashioned from the very taut strings of supreme focus, decorated by aesthetic feelings for Shiva. He wields the cluster of unfailing arrows, whetted by continuous memory of Shiva. He shoots at the enemies of impurity, to defeat them and win over happily the bride of "the very Steady Kingly wealth."

Verse 72 — dhyaanaanjanena

With the magic detector of meditation they inspect their "darkness." Thus they dispel it with the utterly powerful names of Ishvara. They find the treasure of thy holy feet, as lotus coiled up with serpents, and bring it home. Oh, certainly only they can be called the "Successful."

Verse 73 — bhoodaartaam

Even with Shri (Laxmi) and Bhoo (earth) as his wives, Vishnu was dissatisfied and had to struggle as a boar to find you for his fulfillment. So what of you, O dear mind! The lands (lit. Kedar) touched by the Supreme God — Shiva — become so fertile as to enable the rich growth of herbs of Salvation. Seek him!

Verse 74 — aashaa pasha

Let Shiva's holy feet be dipped in the box of my mind to scent it. Oh his feet have gained a peculiar sweet divine fragrance to them, by squashing desires, attachments, troubles and bad tendencies (pun on dur-vasana). Shiva wears the skies for his drapes! May he put his feet on me….

Verse 75 — kalyaaninam sarasa citra

Oh rider of the Bull! O leader of all worlds! O destroyer of memories! Mount my mind-horse. Oh, he is quite good, pure, my Lord — handsome, fast-footed, moves with charismatic gait. He knows all intents, and moves steadily towards his goal.

Verse 76 — bhaktir mahesha pada

Love, like the row of clouds over the pond of Mahesha (perhaps a reference to the Manas Sarovar), rains joy and rhapsodies. If the lake of the mind gets filled with this, then surely the aqua plant of his life shall be fulfilled (lit. fructify). No other way can that plant bear fruit.

Verse 77 — budhis sthiraa bhavitum

For the intellect to become steady (to achieve Samadhi), I ensured the mind, the bride of Shiva's feet, to constantly remember you, Shiva, like a lost lover. Through sweet memories, emotions, visualization and expression, she has now been cast a spell, as though also through the recitation of Shiva's sacred mantras (in general, and perhaps 'Om namah Shivaaya' in specific).

Verse 78 — sadupaachaara vidhsh

My bride, Oh lord — my intellect — is well aware of the customs of good conduct and discipline. She has been humbled and bumbles with a good heart. Please, my Lord, accept her as your bride, for I am making a marriage proposal. Woo and elope with her like you would a newly wed bride!

Verse 79 — nityam yogimanas saroja

Your soft, very delicate feet, which were used to trampling softly on the lotus minds of Yogins, suddenly had to crash open the hard chest-doors of the stubborn Yama — Lord of death. I wonder why! My mind says "Alas! Oh my holy feet." So make known your feet to these eyes, so that I can massage and relieve them of pain.

Verse 80 — eshyatyesha janim

"This one shall be born. His mind shall be too hard and heart, too cold. So I must practice dancing on the rock-ridden snow-clad mountains before I dance in his." Is this what you thought, Shambhu? Is that why you forsake large lavish divine celestial palaces and slushy beds of flowers and decorative warm stages? Did you do it for me? For my sake? Why, my lord??

Verse 81 — kañcitkālam

Some time I spend in worshipping your holy feet, O lovely consort of Uma…. Some more time is spent in meditating and prostrating before your feet; some more in listening to your fabulous fables. Some time I spend in gazing at your form for long hours, and some in praising you — and such times I spend over and over… Oh indeed, the one who has thus become happily obsessed with you, he for sure is liberated even while living, is he not?

Verse 82 — bāṇatvam vrahbhatvam

Vishnu, who fell in love with you, took upon the form of an Arrow (Tripura bhasma incident), a bull (as Nandi), as your better half — your wife Parvati — Goddess Aryaa, a boar (story of Vishnu trying to search for the origin of the cosmic Linga), became your friend, a drummer (accompaniment to your Tandavas) and finally even offered his own eyes at your feet (also a pun referencing the Story of Vishnu doing the Sahasra kamala pooja). Thus Vishnu in all ways desperately sought to become a part of you. Indeed, only he is the greatest among all of your lovers! Can there be another equal to him?

Verse 83 — jananamṛtiyutānām sevaya

By pleasing the mortal gods (devata also means the senses) in this world of birth, decay and death, not a drop of bliss is savored. There is absolutely no doubt about this. Only those who worship and seek to please you, Shiva, the consort of Mother Goddess, the form of birthless nectar, shall be fulfilled and obtain the highest ecstasy.

Verse 84 — śiva tava paricaryā sannidhaanaaya

O Shiva, O Bhava, O compassionate one! O friend of the universe! O ocean of infinite conscious bliss! For aiding Gowri in doing her chores and in worshipping you, I offer my mind as a bride, fully purified with all the virtues. Please wed her and come live in my house of heart, forever.

Verse 85 — jaladhimathana daksho

I do not have the strength of the serpent king Vasuki to churn the ocean. Nor do I have the skills to dig through hell to reach Patala — the underworld — where he resides, thinking I can learn it from him. Also, I do not know to hunt animals for Naivedya, for I am not like Kannappa, the proficient hunter-gatherer. What shall I do now, Shiva? I am incapable of arranging poison (which you drank like milk) or food for your Naivedyam, nor offering you your favorite ornament — the serpent lord Vasuki. Tell me, O moon-headed Shiva! How shall I please you??

Verse 86 — pūjādravya samrrddhayo virachitaah

Even if I did have all these items ready for your pooja, how shall I start? I neither know your head nor your tender feet to begin offering the flowers. When even Brahma and Vishnu could not find your tip or toe, despite taking on forms of the majestic divine swan and the powerful crushing boar — what chance do I, a mere human, have? O consort of Uma, tell me what shall I do now, dear lord?

Verse 87 — ashanam garalam phaNee

You have only poison as your food, a pit of snakes for your dressing, an elephant hide for your drapes, and the bull for your mount. When you yourself are so poor, what do you own to give me!? O Shambhu! Just give me unflinching love towards your feet. That is all you have and that is all I shall ask from you.

Verse 88 — yadā kṛtāmbhonidhi setu bandhanah

If ever I build a bridge across the sea (as Rama); if ever I uproot a mountain with my bare hands (as Hanuman); if ever I am born from the belly of Vishnu (as Brahma) — will I have then become capable of performing your pooja, singing your glories and meditating upon you?? Tell me, Shiva.

Verse 89 — natibhir nutibhis tvam eesha

My lord! You are not satisfied by my prostrations, songs of praise, ceremonies of pooja, contemplations and Samaadhi states. I have tried all these and now I've given up, Shiva. Nothing I do pleases you. So tell me finally at least, of which manner of me dying will please you. Should I pierce my heart with an arrow? Should I hammer myself with the pestle? Or would bludgeoning myself bring you some joy? Tell me at least this, and it shall be done!

Verse 90 — vacasā caritam vadaami shambho

Shambhu! Please forgive me. Your disciplines of Yoga are so hard. I probably am not suited for such harsh tasks and trials. What I can do instead is sing all day all of your miraculous stories and feats (until my throat is parched and blood gushes out); obsess over your form — my Lord's — all day, all night (until I go mad), and bow repeatedly down, how many ever times (even if my head bleeds out), before you, the eternal Shiva!

Verse 91 — ādyāvidyā hdgataa

The ignorance and false knowledge which had latched on deeply onto my heart now has been annihilated. And the sweet bright Wisdom has taken its place — all owing to your grace alone. I am forever grateful to you, O doer of good! I shall forever worship your holy feet and meditate incessantly on you, the bestower of Freedom, O best among kings!

Verse 92 — dūrīkṛtāni duritaani durakshaan

Now, Shiva, all mistakes have been wiped clean. All profanity has been burnt away. All false knowledge has been thrown away. All sorrow-causing, misfortune-creating pride and ego have been subdued. Now, Shiva, I live to only sing your glories, your legends and stories. Now, Shiva, consort of Gowri, protect me and gaze upon me at least now with gracious eyes.

Verse 93 — somakalādhara maulau

At night, beneath the crescent moon, on Shiva's matted locks, amidst the foggy cold clouds in the mountains, basking in the cool moonlight, in the form of Shiva the consort of Parvati, my Lord…. May my heart constantly dwell in it, joyfully.

Verse 94 — sā rasanā te nayane taav eva karau

It is only that tongue which sings that is fulfilled in its purpose. Only these eyes which behold, only those hands which worship, only he who obsesses madly in love….

Verse 95 — atimṛdulau mama caraNau

Let go off all doubts such as "Oh. My feet are soft and supple. This fellow's mind is too hard and rogue." No, O consort of Mother Goddess! It isn't. So please place your feet on my mind. Even if it were, how were your feet able to tread and trek along the harsh relentless mountains??

Verse 96 — dhairyāṅkuśena nibhrtam rabhasaad

With the goad of courageous steadiness poke him hard. With the chains of love tug hard on his neck and legs. O destroyer of cities! Tie this mad elephant — the ego — with locks and ropes imprinted with the image of your holy feet. Cage him in the stead of consciousness.

Verse 97 — pracaratyabhitah

This mad mind, the mighty elephant in musth, roams around trampling here and there, with the waves of passion and perturbation. Please be polite and with a certain knack, calm him and tie him with the chains of love. Take him to the shelter where thick juicy stumps are. (Pun on "SthaaNu" = stump of a tree, the immovable indestructible — i.e. Shiva himself.)

Verse 98 — sarvālaṅkārayuktaam

This poem that I have created is my daughter that I wish to give away in marriage to you, O lover of Gowri. Please wed her. She has been adorned well with many ornaments (pun to mean figures of speech), walks gracefully (easily comprehensible), curved in the right places (a good mixture of special prosodies and meters), well acclaimed by the saints (of the nature of your praise), charming and romantic (simple and love-evoking), gazed upon by many (quite popular with references to Shiva puranas), and stunningly beautiful (characterized by many dramatic elements). She dresses exquisitely (capturing phrases), is aware of ways of politeness and kindness (sweet and short), flows with ebbs, and shines ahead with lines of wealth on her palm (evidently understandable puns and references). She is the most auspicious for wedding (the raaga can be set to Kalyaani while singing this stotra).

Verse 99 — idaṃ te yuktam vaa parama shivaa

Is it right on your part, Shiva, O ocean of deepest compassion, to hide yourself from me even after all this? Even your closest buddies — Brahma and Vishnu — are busy searching for your head and feet, with divine celestial form of the Swan and Boar. Yet they cannot find you, neither on earth nor in the heavens. They are exhausted too. Aah, at last! You have become known before me. Dear lord, why do you prank and jest your friends and lovers this way? Why do you make us beg for you so desperately!! Tell us, Shiva.

Verse 100 — storenaalam aham pravacmi

Enough of me rambling this poem. It's all in vain anyway. But note that I have not a grain of exaggeration in them. For really, when they started a vote as to who the most deserving of the best loving worship was, amongst the gods like Brahma, all the gods themselves moved aside shyly with their heads bowed in respect. Only you stood there unflinching. And the gods, in unison, revealed — like the chaff making way for the grain — only You to be the foremost among the worthiest and the best grain and gain ever. The gods themselves fell at your feet and surrendered, became willing slaves to thy Will, Shiva!

ॐ नमः शिवाय ॐ

Thus ends the Śivānanda Laharī — the Hundred Waves of the Bliss of Shiva — composed by Ādi Śaṅkarācārya. May its reading fill the heart with the same devotion, wonder and love with which it was composed.

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"संस्कृत नन्दिनी" YouTube Channel Shivananda Lahari study playlist

Śivānanda Laharī by Ādi Śaṅkarācārya | English meanings: Sudarshan Ravi

Maata Pitrbhyaam

मातापितृभ्याम्

Mata Pitrbhyaam — To Mom and Dad

A heartfelt tribute to parents Nalini and Ravi, composed in the classical Sanskrit tradition. Eight verses expressing gratitude, reverence, and the eternal bond between parent and child.

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मातापितृभ्याम् नलिनीरविभ्याम् इन्द्वर्कधृग्भ्याम् शिवशक्तिधृग्भ्याम् जन्मप्रदाभ्याम् सुगुणप्रदाभ्याम् नमो नमः श्रीनलिनीरविभ्याम् ।।१

To my mother and father, Nalini and Ravi, who are verily like the moon and sun of my eyes, like Shiva and Shakti, who gave my body birth and my mind virtues — to them prostrations and salutations, to Shri Nalini and Ravi.

मद्धृद् धृताभ्याम् मदसुप्रदाभ्याम् मन्मन्दबुद्धेर् असकृद् हताभ्याम् मन्मानवृद्भ्याम् सुमनोमनोभ्याम् नमो नमः श्रीनलिनीरविभ्याम् ।।२

They have carried my heart, infused me with Prana. Oftentimes, they were hurt by me, the dull-witted mind. They also delight in my fame. Have very soft flower-like minds. To them prostrations and salutations, to Shri Nalini and Ravi.

शीलप्रवृत्तिप्रणतिप्रहृष्टि- प्रयोगयोगानुकरैककृद्भ्याम् जयानुजानद् जननीजनाभ्याम् नमो नमः श्रीनलिनीरविभ्याम् ।।३

Guiding me in personality development, career, respect, happiness, experiments, yoga, emulations — my parents, mother and father, have hand-held me willingly. Victory to them! To them prostrations and salutations, to Shri Nalini and Ravi.

सूनुप्रमादप्रतितापषाड्भ्याम् पापाग्निसन्तप्तकदम्बकाभ्याम् यौनप्रसाव्यप्रतिबन्धषाड्भ्याम् नमो नमः श्रीनलिनीरविभ्याम् ।।४

They tolerate the mistakes and blunders of their son. They suffer in silence like Kadamba flowers burning in a forest fire. They endured the excruciating pain of labor during birth. To them prostrations and salutations, to Shri Nalini and Ravi.

यत्सारम् आपीय परान् प्रबोधे यच्छ्रेष्ठचर्याम् इह चर्तुम् इच्छे यदङ्घ्रि मूलैक धुरीं धरे ये नमो नमः श्रीनलिनीरविभ्याम् ।।५

Drinking the gist of all samsaara, I have been taken to realization. The will to walk the noble path, I owe to them. I shall carry the responsibility of serving their holy feet. To them prostrations and salutations, to Shri Nalini and Ravi.

यामैकमात्रम् तु सुमातृपात्रे यत्सूनु रुग्णं त्वचिरात् प्रगे ते त्वचं वमं वास्तु भिषज्यम् ईष्टे नमो नमः श्रीनलिनीरविभ्याम् ।।६

She is the worthiest of mothers, who even hearing once about me being sick, be it skin or vomit, she would immediately stay up till morning, caressing and treating me. To them prostrations and salutations, to Shri Nalini and Ravi.

प्रसन्नगम्भीरमुनिप्रवृत्तौ प्रपात तापाति निवर्ति वृत्तौ संसार गुह्यम् प्रतिपादयद्भ्याम् नमो नमः श्रीनलिनीरविभ्याम् ।।७

They are both calm and composed, yet deep in wisdom, very alike Rishi Munis. They ever try to alleviate others from sinking into the cauldron of agony. They have discovered the secrets and workings of the mundane world. To them prostrations and salutations, to Shri Nalini and Ravi.

दयार्द्र धृग्भ्याम् अवलोकिताभ्याम् लोकावलोलप्रति लोहिताभ्याम् स्थितप्रधीभ्याम् अतिनम्रभूभ्याम् नमो नमः श्रीनलिनीरविभ्याम् ।।८

Their eyes well up with compassion, and look at us and others with equanimity. Their eyes have turned wet and red with the harmful ways of this ugly world. Yet their mind is unshaken. And their posture ever in humility. To them prostrations and salutations, to Shri Nalini and Ravi.

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Samskrta BudbudaaH | संस्कृत बुद्बुदाः

From the collection by Sudarshan Ravi

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