SIVANANDALAHARI (SLOKAS 1 – 50)

SIVANANDA LAHARI TEXT IN DEVANAGARI SRCIPT WITH ENGLISH TRANSLATION

Sivananda Lahari, eulogizing Lord Shiva, is a beautiful devotional poem by the First Sankaracharya which clearly brings out the devotee and the poet in him.  This composition in different metres and embellished with figures of speech enthrals the devotee as well as the lover of poetry.  It is a pleasure to recite this stotra especially after understanding the meaning.  Given below is the text of this stotra (in Devanagari) followed by a simple translation in English which, of course, is no where near doing justice to the beauty and import of the original  in Sanskrit

   शिवानन्दलहरी ( श्रीशंकराचार्यविरचितम्)

                  (slokas 1 – 50)
कलाभ्यां चूडालंकृतशशिकलाभ्यां निजतपः-
फलाभ्यां भक्तेषुप्रकटितफलाभ्यां भवतु मे
शिवाभ्यामस्तोकत्रिभुवनशिवाभ्यां हृदिपुन-
र्भवाभ्यामानन्दस्फुरदनुभवाभ्यां नतिरियम्
Let this prostration of mine be devoted to  Shiva-Shakti, the eternal couple, each complementing the other and each the fruit of the other’s tapas, who adorn their heads with the crescent moon, who fulfil the desires of their devotees, who are themselves auspicious and do good to the three worlds and who are experienced as Supreme Bliss in the hearts of devotees.
गलन्ती शम्भो त्वच्चरितसरितः किल्बिषरजो
दलन्ती धीकुल्यासरणिषु पतन्ती विजयताम्
दिशन्ती संसारभ्रमणपरितापोपशमनं
वसन्ती मच्चेतोह्रदभुवि शिवानन्दलहरी
O Lord Shambhu!  Victory to the waves of Bliss of Shiva flowing from the story of your good deeds and exploits,  washing away the dust of my sins, falling into my mind-canal, giving me respite from the misery of wandering aimlessly in this samsara ( cycle of births and deaths) and staying in the depths of my heart.
त्रयी वेद्यं हृद्यं त्रिपुरहरमाद्यं त्रिनयनं
जटाभारोदारं चलदुरगहारं मृगधरं ।
महादेवं देवं मयि सदयभावं पशुपतिं
चिदालंबं सांबं शिवमतिविडंबं हृदि भजे ॥३॥
I worship in my heart Lord Shiva whom the three Vedas seek to know, who is the destroyer of Tripura, who is the very First One, who has three eyes, who carries the weight of his matted locks, who wears garlands of moving snakes, who holds a deer in his hand, who is the greatest of the devas, who has a lustrous form, who is full of compassion for me, who is the Lord of all beings, who is of the very nature of Consciousness, who is with Amba (the Divine Mother) and who is auspicious.   
सहस्रं वर्तन्ते जगति विबुधाः क्षुद्रफलदाः
न मन्ये स्वप्ने वा तदनुसरणं तत्कृतफलम् ।
हरिब्रह्मादीनामपि निकटभाजामसुलभं
चिरं याचे शंभो शिव तव पदांभोजभजनम् ॥४॥
There are thousands of devas in this world who confer on their devotees petty things.  I don’t think of following them and accepting their gifts even in my dreams.  I beg of you, O shambhu! give me the blessing of worshipping at your lotus feet which even  Hari and Brahma who are in close proximity to You are unable to get.
स्मृतौ शास्त्रे वैद्ये शकुनकवितागानफणितौ
पुराणे मंत्रे वा स्तुतिनटनहास्येष्वचतुरः ।
कथं राज्ञां प्रीतिर्भवति मयि कोऽहं पशुपते
पशुं मां सर्वज्ञ! प्रथितकृपया पालय विभो॥।५॥
I do not have proficiency in the smritis (codes of conduct like Manu Smriti), Sastras (like tarka sastra, science of logic), the health sciences, the science of omens, poesy, music, Puranas, mantras, eulogy, dance, drama or humour and comedy.  Such being the case,  how can I be in the good books of Kings? O Lord of all beings ! Who am I ? I am a mere animal.  You are All-knowing. Protect me with your generous compassion ( by passing on some of that knowledge to me, since you are all-knowing)       
घटो वा मृत्पिण्डोप्यणुरपि च धूमोग्निरचलः
पटो वा तन्तुर्वा परिहरति किं घोरशमनम् ।
वृथा कण्ठक्षोभं वहसि तरसा तर्कवचसा
पदांभोजं शंभोर्भज परमसौख्यं व्रज सुधीः॥६॥
Philosophical dissertations about  pot or  mud, cosmos or the atom,  smoke or steady fire, cloth or thread – Can these ward off the terrible Yama (Death)?
It is sheer waste of your lung power to eloquently, logically argue about these things.  Be wise and take refuge at the lotus feet of Shambhu, the abode of supreme happiness
मनस्ते पादाब्जे निवसतु वचः स्तोत्रफणितौ
करौ चाभ्यर्चायां श्रुतिरपि कथाकर्णनविधौ ।
तव ध्याने बुद्धिर्नयनयुगलं मूर्तिविभवे
परग्रन्थान् कैर्वा परमशिव जाने परमतः॥।७॥
Let my mind dwell on your lotus feet.  Let my speech be engaged in chanting your eulogies. Let my hands worship you. Let my ears hear the stories of your exploits. Let my intellect be engaged on meditating upon you.  Let my eyes be employed in looking at the majesty of your form.  Thus occupied, O Lord !  how will I ever know other books (which do not extol your greatness).     
यथा बुद्धिः शुक्तौ रजतमिति काचाश्मनि मणि-
र्जले पैष्टे क्षीरं भवति मृगतृष्णासु सलिलम् ।
तथा देवभ्रान्त्या भजति भवदन्यं जडजनो
महादेवेशं त्वां मनसि च न मत्वा पशुपते ॥८॥
Just as the mind is deluded into thinking that a shell is a piece of silver, a piece of glass is a precious stone, starchy water is milk and mirage is a pool of water, the foolish ones worship other gods without thinking of You in their minds, the Lord of all beings and the greatest of all the gods.
गभीरे कासारे विशति विजने घोरविपिने
विशाले शैले च भ्रमति कुसुमार्थं जडमतिः
समर्प्यैकं चेतःसरसिजमुमानाथ भवते
सुखेनावस्थातुं जन इह न जानाति किमहो ॥९॥
The fool enters deep lakes and wanders in lonely, dense forests and large mountains to gather flowers (for your worship). It is sad that people do not know that they can ever stay happy by simply offering their heart-lotus to you, O consort of Uma.
नरत्वं देवत्वं नगवनमृगत्वं मशकता
पशुत्वं कीटत्वं भवतु विहगत्वादि जननं
सदा त्वत्पादाब्जस्मरणपरमानन्दलहरी-
विहारासक्तं चेद्धृदयमिह किं तेन वपुषा ॥१०॥
Let the soul take birth as a man, as a deva, as an animal in the hills or forests, as a mosquito, as a domestic animal, as an insect or as a bird.  If the heart always revels in the waves of bliss arising out of remembering your lotus-feet, of what avail is the particular body in which birth is taken? (It does not matter at all).   
वटुर्वा गेहीवा यतिरपि जटी वा तदितरो
नरो वा यः कश्चित् भवतु भव किं तेन भवति ।
यदीयं हृत्पद्मं यदि भवदधीनं पशुपते
तदीयस्त्वं शम्भो भवसि  भवभारं च वहसि ॥११॥
Let a man be a brahmachari, a householder, a sanyasi, one who wears matted locks or of some other status.  Of what avail are these things? (These do not matter at all.)  O Lord of all beings!  He whose heart-Lotus is in your custody, to him you give yourself and shoulder the burden of this samsara for him.
गुहायां गेहे वा बहिरपि वने वाद्रिशिखरे
जले वा वह्नौ वा वसतु वसतेः किं वद फलम् ।
सदा यस्यैवान्तःकरणमपि शम्भो तव पदे
स्थितं चेद्योगोऽसौ स च परमयोगी स च सुखी ॥१२॥
Let a man live in a cave, in a house or in the open, in the forest or on top of a mountain, in water or in fire.  What will come out of such living?  (Nothing at all). He whose heart is steadfastly attached to your lotus-feet, for him it is the yoga.  He is the highest yogi and he enjoys supreme bliss.
असारे संसारे निजभजनदूरे जडधिया
भ्रमन्तं मामन्धं परमकृपया पातुमुचितम्
मदन्यः को दीनस्तव कृपणरक्षातिनिपुण-
स्त्वदन्यः को वा मे त्रिजगति शरण्यः पशुपते ॥१३॥
I am wandering aimlessly like a half-witted blind man in this samsara which has no substance in it and which runs away from those who run after it.  It is only appropriate that You, O Lord, save me from this.  For You who is there more wretched than I (whom you can save) ? And for Me who is there more skilled in rescuing those in distress in all the three worlds? 
प्रभुस्त्वं दीनानां खलु परमबन्धुः पशुपते
प्रमुख्योऽहं तेषामपि किमुत बन्धुत्वमनयोः।
त्वयैव क्षन्तव्याः शिव मदपराधाश्च सकलाः
प्रयत्नात्कर्तव्यं मदवनमियं बन्धुसरणिः ॥१४॥
You are the Lord and and a close relative or friend of those in misery. I am at the top of all miserable human beings. It goes without saying that our relationship is much closer.  You should pardon me all my misdeeds and protect me by special efforts;  that is the way of a relative or friend.
उपेक्षा नो चेत् किं न हरसि भवद्ध्यानविमुखां
दुराशाभूयिष्ठां विधिलिपिमशक्तो यदि भवान्  ।
शिरस्तद्वैधात्रं न न खलु सुवृत्तं पशुपते
कथं वा निर्यत्नं करनखमुखेनैव लुलितं ॥१५॥
O Lord!  If it is not your indifference, why are you not erasing the letters written by Brahma on my head condemning me to a fate  where I am full of greed and not interested in meditating on your orm.  If  you say ‘I cannot change what Brahma has written’, how did you, O the Lord of all beings !,  effortlessly pluck the round head of Brahma with the tips of your finger nails?    
विरिञ्चिर्दीर्घायुर्भवतु भवता तत्परशिर-
श्चतुष्कं संरक्ष्यं स खलु भुवि दैन्यं लिखितवान्
विचारः को वा मां विशद कृपया पाति शिव ते
कटाक्षव्यापारः स्वयमपि च दीनावनपरः ॥१६॥
Let Brahma live long.  You must protect his remaining four heads because it is he who writes the fate of misery or poverty on the heads of men.  Why should I worry about this? Your glances charged with manifest compassion always protect me and You are ever ready to save those who are poor and miserable.
फलाद्वा पुण्यानां मयि करुण्या वा त्वयि विभो
प्रसन्नेऽपि स्वामिन् भवदमलपादाब्जयुगलं ।
कथं पश्येयं मां स्थगयति नमस्संभ्रमजुषां
निलिंपानां श्रेणिः निजकनकमाणिक्यमकुटैः ॥१७॥
O Omnipresent Lord ! though you are pleased as a result of merit gained by me from good deeds or by your grace,  how can I see your holy feet soft and beautiful as lotus flowers?  I am prevented from doing so because of the rows of devas bowing at your feet with their diamond-studded golden crowns (which hide your feet)
त्वमेको लोकानां परमफलदो दिव्यपदवीं
वहन्तस्त्वन्मूलां पुनरपि भजन्ते हरिमुखाः
कियद्वा दाक्षिण्यं तव शिव मदाशा च कियती
कदा वा मद्रक्षां वहसि करुणापूरितदृशा  ॥१८॥
O lord! You are the only one granting the highest state to which a human being can attain.  Hari, Brahma and others enjoy the high divine positions to which you have appointed them; they still serve you and worship you.  Your magnanimity is immeasurable, and what I desire is nothing compared to that. When will you take care of me and protect me with compassion filled in your eyes? 
दुराशाभूयिष्ठे दुरधिपगृहद्वारघटके
दुरन्ते संसारे दुरितनिलये दुःखजनके ।
मदायासं किं न व्यपनयसि कस्योपकृतये
वदेयं प्रीतिश्चेत्तव शिव कृतार्थाः खलु वयं ॥१९॥
In this samsara (cycle of births and deaths) which is full of greed, which makes us wait at the doors of arrogant  and evil masters, where everything ends in evil and where life is miserable and full of sorrow, why don’t you, O Lord,  give us solace.  If  you say that you are helping Brahma ( so that whatever suffering Brahma has written for us actually happens) and this is your affection then we consider ourselves fulfilled.    
सदा मोहाटव्यां चरति युवतीनां  कुचगिरौ
नटत्याशाशाखास्वटति झटिति स्वैरमभितः
कपालिन् भिक्षो मे हृदयकपिमत्यन्तचपलं
दृढं भक्त्या बद्ध्वा शिव भवदधीनं कुरु विभो ॥२०॥
My heart wanders, like a monkey, in the forest of illusion, on the mountains of young women’s breasts, dances on the desire-branches of the trees and freely wanders everywhere.  O Lord who has the skull of Brahma as a begging bowl !, please tightly bind this restless heart-monkey of mine to your lotus feet with the rope of devotion  and keep it under your control.    
धृतिस्थंभाधारां दृढगुणनिबद्धां सगमनां
विचित्रां पद्माढ्यां प्रतिदिवससन्मार्गघटिताम्
स्मरारे मच्चेतःस्फुटपटकुटीं प्राप्य विशदां
जय स्वामिन् शक्त्या सह शिवगणैः सेवित विभो ॥२१॥
Supported on pillars of courage, tied by ropes of determination,  having mobility, multi-coloured, lotus-shaped, set up everyday on the good path, O the killer of Kama, you please occupy my heart-tent  along with Sakti and  the sivaganas at your service. 

(The attributes of the heart like courage, determination, mobility, multi-colour, lotus-shape, good path etc. are superimposed on the tent in this verse)

प्रलोभाद्यैरर्थाहरणपरतन्त्रो धनिगृहे
प्रवेशोद्युक्तः सन् भ्रमति बहुधा तस्करपते ।
इमं चेतश्चोरं कथमिह सहे शंकर विभो
तवाधीनं कृत्वा मयि निरपराधे कुरु कृपाम् ॥२२॥
O Chief of thieves!  While preparing to enter the houses of rich men ,  prompted by greed and avarice, my mind is deluded in many ways. How can I tolerate this mind-thief of mine O Sankara ! Omnipresent!  Please take this mind of mine under your control and show mercy on me who is innocent.
[The poet-devotee sees the Lord even in thieves. The Vedic   mantra  Srirudram says  ‘तस्कराणां  पतये नमः ’, prostrations before  the Chief of thives )   

करोमि त्वत्पूजां सपदि सुखदो मे भव विभो
विधित्वं विष्णुत्वं दिशसि तस्याः फलमिति ।
पुनश्च त्वां द्रष्टुं दिवि भुवि वहन् पक्षिमृगता-
मदृष्ट्वा तत्खेदं कथमिह सहे शंकर विभो ॥ २३॥
I worship you, O Lord, give me instant happiness.  If as the fruits of my worship you give me the status of Brahma or Vishnu,  I will be in trouble.  For seeing you I will have take the form of a bird (swan) or animal (boar) and search in heaven and earth,  and still not finding you,  how can I bear the disappointment O Omnipresent Sankra !
[The allusion here is to the story where Brahma set out to discover the head of Lord Siva taking the form of a swan and Vishnu set out to find the feet of Lord Siva taking the form of a boar.  Both of them could not succeed in their effort]
कदा वा कैलासे कनकमणिसौधे सहगणैः
वसन् शंभोरग्रे स्फुटघटितमूर्धांजलिपुटः
विभो सांब स्वामिन् परमशिव पाहीति निगदन्
विधातॄणां कल्पान् क्षणमिव विनेष्यामि सुखतः  ॥२४॥
When would I, hands raised above my head and with palms pressed together,  stand before you surrounded by your ganas in the diamond-studded gold-covered mansion on Mount Kailas chanting “vibho!samba!swamin!,paramashiva!, please protect me”  and thus spend  kalpas of Brahma  as though in seconds.
स्तवैर्ब्रह्मादीनां जयजयवचोभिर्नियमिनां
गणानां केलीभिर्मदकलमहोक्षस्य ककुदि ।
स्थितं नीलग्रीवं त्रिनयनमुमाश्लिष्टवपुषं
कदा त्वां पश्येयं करधृतमृगं खण्डपरशुम्  ॥२५॥
When would I see the Lord Nilakantha (of dark-blue neck), with three eyes and embraced by Uma and with the deer and axe in his hands, seated on the hump of an aggressive bull to the accompaniment of eulogies sung by Brahma and others, the  chorus of ‘Victory’ from the saints and the plays and antics of the ganas   
कदा वा त्वां दृष्ट्वा गिरिश तवभव्याङ्घ्रियुगलं
गृहीत्वा हस्ताभ्यां शिरसि नयने वक्षसि वहन् ।
समाश्लिष्याघ्राय स्फुटजलजगन्धान् परिमला-
नलभ्यां ब्रह्माद्यैर्मुदमनुभविष्यामि हृदये    ॥२६॥
When would I, O Girisha (Lord of the mountains), see you and take hold of your auspicious feet in my hands and,  putting them on my head, on my eyes and on my chest, embrace them and inhale the sweet smell of lotus flowers emanating from them and experience such ecstasy as would be unavailable even for Brahma and others.  
करस्थे हेमाद्रौ गिरिश निकटस्थे धनपतौ
गृहस्थे स्वर्भूजामरसुरभिचिन्तामणिगणॆ
शिरःस्थे शीतांशौ चरणयुगलस्थेऽखिल शुभे
कमर्थं दास्येऽहं भवतु भवदर्थं मम मनः॥२७॥
O Lord! The golden mountain is at your hand.  Kubera lives in your proximity.  In your abode are the wish-yielding tree Kalpaka vriksha, the wish-yielding cow Kamadhenu and the wish-yielding precious stoneChintamani. You have the moon on your head and all the good things of the world are at your feet.  (When you have everything) what shall I give you?  Let me offer my heart to you, please accept.
सारूप्यं तव पूजने शिव महादेवेति संकीर्तने
सामीप्यं शिवभक्तिधुर्यजनतासांगत्यसंभाषणे ।
सालोक्यं च चराचरात्मकतनुध्याने भवानीपते
सायुज्यं मम सिद्धमत्र भवति स्वामिन् कृतार्थोऽस्म्यहम् ॥२८॥
In worship, I attain sarupya mukti ( i.e. having the same form as the Lord) (since while worshipping I meditate on your form).   In chanting your names ‘Siva’ and ‘Mahadeva’ I attain sameepya mukti ( i.e.being near the Lord) (since I feel your presence in my heart while chanting).  In the Company of the devotees of Shiva and in conversation with them I attain salokya mukti  (i.e.  being in the same world as the Lord) (since your devotees always live with you in their mind).  In meditating on your cosmic form encompassing the whole of creation I attain sayujya mukti (i.e. being merged in the Lord losing the separate identity) in this very life.  O Consort of Bhavani ! I feel fulfilled that in this birth itself I have experienced all the four types of mukti by your grace. 
त्वत्पादांबुजमर्चयामि परमं त्वां चिन्तयाम्यन्वहं
त्वामीशं शरणं व्रजामि वचसा त्वामेव याचे विभो ।
वीक्षां मे दिश चाक्षुषीं सकरुणां दिव्यैश्चिरं प्रार्थितां
शंभो लोकगुरो मदीयमनसः सौख्योपदेशं कुरु  ॥२९॥
I offer worship at your lotus-feet, I always think of you who is above all the other gods, I take refuge in you who controls everything and by my words I beg only of you.  Kindly give me a glance from your eyes full of  compassion,  which even the devas have been requesting from you for long. O Shambhu ! Teacher of the world! Teach my mind how to be happy and full of peace always.
वस्त्रोद्धूतविधौ सहस्रकरता पुष्पार्चने विष्णुता
गन्धे गन्धवहात्मताऽन्नपचने बर्हिर्मुखाध्यक्षता ।
पात्रे काञ्चनगर्भतास्ति मयि चेत्बालेन्दुचूडामणे
शुश्रूषां करवाणि ते पशुपते स्वामिन् त्रिलोकीगुरो ॥३०॥
Like the Sun if I have a thousand hands to clothe your form, like Vishnu if I am all-pervading to offer worship to you with flowers from everywhere, like the wind if I can carry fragrance everywhere to offer you incense, like Indra if I can control fire to cook food for you and offer it in vessels made of gold , then I will serve (in a manner befitting your majesty and grandeur) you  O the Lord of all beings, Master and the Teacher of the three worlds
नालं वा परमोपकारकमिदं त्वेकं पशूनां पते
पश्यन् कुक्षिगतांश्चराचरगणान् बाह्यस्थितान् रक्षितुम्  ।
सर्वामर्त्यपलायनौषधमतिज्वालाकरं भीकरं
निक्षिप्तं गरलं गले न गिलितं नोद्गीर्णमेव त्वया ॥३१॥
[When the ocean of milk was churned for nectar, from the ocean emerged scorching deadly poison which Lord Shiva imbibed].  The poet devotee says ” O Lord of all beings!  seeing that all movable and immovable life forms were in your belly you neither swallowed the poison nor spat it out to save those outside. Thus you kept in your neck the deadly poison which was frightening and emitting flames causing all devas to run away from it. O Lord! is not this single act of yours which saved all from extinction  enough (to prove your compassion)?
ज्वालोग्रस्सकलामरातिभयदःक्ष्वेल: कथं वा त्वया
दृष्टः किं च करे धृतः करतले किं पक्वजम्बूफलम्
जिह्वायां निहितश्च सिद्धघुटिका वा कण्ठदेशेभृतः
किं ते नीलमणिर्विभूषणमयं  शंभो महात्मन् वद ॥३२॥
O Lord ! How did you see the poison which was emitting flames of fire and creating great fear in the minds of the devas?  When you took it in the palm of your hand did you see it merely as a ripe jamun fruit ?  When you placed it on your tongue did you think it was a globule of siddha medicine?  When you retained it at the neck did you think that it was an ornament made of a precious stones of dark blue colour ?   O Shambhu, The great one!  Please tell me. 
नालं वा सकृदेव देव भवतः सेवा नतिर्वा नुतिः
पूजा वा स्मरणं कथाश्रवणमप्यालोकनं मादृशाम् ।
स्वामिन्नस्थिरदेवतानुसरणायासेन किं लभ्यते
का वा मुक्तिरितः कुतो भवति चेत् किं प्रार्थनीयं मया ॥३३॥
For people like me is it not sufficient, just once only,  to do loving service to you,  to prostrate before you, to sing your praises, to worship you, to remember  and meditate on you, to hear stories of your exploits or just seeing your form ? What shall I gain by serving unstable gods getting tired in the process?  Apart from this if there is any liberation, I do not wish for it.
किं ब्रूमस्तव साहसं पशुपते कस्यास्ति शंभो भव-
द्धैर्यं चेदृशमात्मनःस्थितिरियं  चान्यैः कथं लभ्यते
भ्रश्यद्देवगणं त्रसन्मुनिगणं नश्यत्प्रपंचं लयं
पश्यन्निर्भय एक एव विहरत्यानन्दसान्द्रो भवान् ॥३४॥
O Pasupati ! How can we adequately describe your daring? O Shambhu! Who has such courage as you have? How can any one attain the state of mind which you have attained?  When the great deluge (pralaya) takes place and devas  are catapulted from their position, the sages are terrified and when the whole of this creation is meeting with destruction, You alone remain fearless witnessing all this catastrophe, and continue your cosmic play  (dance) with joy and happiness.
योगक्षेमधुरंधरस्य सकलश्रेयप्रदोद्योगिनो
दृष्टादृष्टमतोपदेशकृतिनो बाह्यान्तरव्यापिनः ।
सर्वज्ञस्य दयाकरस्य भवतः किं वेदितव्यं मया
शंभो त्वं परमान्तरंग इति मे चित्ते स्मराम्यन्वहम् ॥३५॥
O Lord! You provide (your devotees )all that they do not have,  you protect what they have, your effort is to give them all good things in life, you teach them what is known and what is unknown and you pervade inside and outside of everything.  You are all-knowing and an ocean of compassion.  What is there for me to tell you. O Shambu ! I always think of you of abiding in the innermost part of mind, closest to me.
भक्तो भक्तिगुणावृते मुदमृतापूर्णे प्रसन्ने मनः-
कुंभे सांब तवांघ्रिपल्लवयुगं संस्थाप्य संवित्फलं ।
सत्त्वं मंत्रमुदीरयन् निजशरीरागारशुद्धिं वहन्
पुण्याहं प्रकटीकरोमि रुचिरं कल्याणमापादयन् ॥३६॥
Filling the pot of my pure mind with the water of happiness and tying around it the thread of devotion and placing on it your feet resembling leaf buds (of the mango tree) and consciousness as fruit (coconut) on top of it, chanting the panchakshara mantra and purifying this body of mine which is housing the soul, I perform the purification ceremony (punyaham) O Samba!
आम्नायांबुधिमादरेण सुमनः संघाः समुद्यन्मनो-
मन्थानं दृढभक्तिरज्जुसहितं कृत्वा मथित्वा ततः।
सोमं कल्पतरुं सुपर्वसुरभिं चिन्तामणिं धीमतां
नित्यानन्दसुधां निरन्तररमासौभाग्यमातन्वते ॥३७॥
The ocean of vedas was churned by the saints with great reverence using the mind as the churning rod and firm devotion to the Lord as the churning rope.  Out of the churning they obtained Soma (the Lord with his consort Uma) who is the wish-yielding tree (kalpataru), wish-yielding cow (Kamadhenu) and wish-yielding gem (Chintamani) and provides the nectar of perennial happiness and continued blessings of Lakshmi, goddess of wealth. 
प्राक्पुण्याचलमार्गदर्शितसुधामूर्तिः प्रसन्नः शिवः
सोमः सद्गणसेवितो मृगधरः पूर्ण्स्तमोमोचकः ।
चेतः पुष्करलक्षितो भवति चेदानन्दपाथोनिधिः
प्रागल्भ्येन विजृंभते सुमनसां वृत्तिस्तदा जायते  ॥३८॥
The very embodiment of amrit (nectar),  Shiva can be seen only by mountains of good deeds done in the past.  He is always pleased and does good to all, is always with his consort Uma, is worshipped by good people, sports the deer in his hand, is all-pervading and destroyer of ignorance. When he is seen in the lake of the mind, then the sea of happiness will swell to the brim and the mind will become purely sattwic.     
धर्मो मे चतुरंघ्रिकः सुचरितः पापं विनाशं गतं
कामक्रोधमदादयोविगलिताः काला: सुखाविष्कृतः
ज्ञानानन्दमहौषधिः सुफलिता कैवल्यनाथे त्वयि
मान्ये मानसपुण्डरीकनगरे राजावतंसे स्थिते  ॥३९॥
When Lord Shiva, the Master of kaivalya (liberation), the crest-jewel of kings respected by all, rules in the city of the heart-lotus, dharma with all its four legs is well observed, sins are destroyed, lust, anger and arrogance are dissolved and the seasons bring joy and the crop of knowledge and bliss gives good yield.     
धीयन्त्रेण वचोघटेन कविता कुल्योपकुल्याक्रमै-
रानीतैश्च सदाशिवस्यचरितांभोराशिदिव्यामृतैः।
हृत्केदारयुताश्च भक्तिकलमाः साफल्यमातन्वते
दुर्भिक्षान्ममसेवकस्य भगवन् विश्वेश भीतिः कुतः ॥४०॥
Using the intellect as the machine, words as pot and poems as the canals and sub canals,  the waters of the story of Sadashiva,  which is like an ocean and is sweet as nectar.  are brought to (irrigate) the saplings of bhakti in the field  of the heart yielding a bumper harvest.  O Lord of the worlds ! where is the fear for me from famines? 
पापोत्पातविमोचनाय रुचिरैश्वर्याय मृत्युंजय
स्तोत्रध्याननतिप्रदक्षिणसपर्यालोकनाकर्णने ।
जिह्वाचित्तशिरोंघ्रिहस्तनयनश्रोत्रैरहं प्रार्थितो
मामाज्ञापय तन्निरूपय मुहुर्म्मामेव मा मेऽवचः॥४१॥
To get rid of the tragedy of my sins and to enjoy the blessings of good fortune my tongue, mind, head, feet, hands, eyes and ears are requesting me, respectively,  to sing your praises, meditate on you, bow to you, go around you, worship you,  see your form and hear the stories of your exploits. O Conqueror of Death! Please give me orders to this effect, review (my performance) frequently and advise me. Please do not become incommunicative.
गांभीर्यं परिघापदं घनधृतिः प्राकार उद्यद्गुण-
स्तोमश्चाप्तबलं घनेन्द्रियचयो द्वाराणि देहे स्थितः।
विद्या वस्तुसमृद्धिरित्यखिलसामग्रीसमेते सदा
दुर्गातिप्रिय देव मामकमनोदुर्गे निवासं क्रुरु ॥४२॥
O Lord!  my mind is like a fort with its depth  as the moat, its firm courage as the wall and its sterling qualities as the faithful army. The strong senses in the body act as its gates and knowledge is the wealth of the Fort.  You are fond of impregnable forts.  Please therefore make my heart,  which is a well- equipped fort,  your abode.
मा गच्छ त्वमितस्ततो गिरिश भो मय्येव वासं कुरु
स्वामिन्नादिकिरात मामकमनःकान्तारसीमान्तरे
वर्तन्ते बहुशो मृगाः मदजुषो मात्सर्यमोहादयः 
तान् हत्वा मृगया विनोदरुचितालाभं च संप्राप्स्यसि ॥४३॥
O Girisha! Don’t go about here and there (in search of a residence). Take up residence in me.  O Master ! Primeval Hunter!  Within the limits of the forest of my mind there are many wild aggressive animals like envy, delusion and others. You can kill them in hunting,  enjoy yourself and have fun.
करलग्नमृगः करीन्द्रभंगो
घनशार्दूलविखण्डनोऽस्त जन्तुः
गिरिशो विशदाकृतिश्च चेतः
कुहरे पञ्चमुखोऽस्ति मे कुतो भीः  ॥४४॥
He bears a deer in his hand, He clothes himself with the skin of  Gajasura, He is the slayer of  the vyaghrasura, all beings merge in him (in the great deluge) and He has a white complexion. He is the five-faced Sadashiva(panchamukha also means a lion) who lives in the cave of my heart. From where is fear for me (guarded as I am by the lion)?   
छन्दःशाखिशिखान्वितैर्द्विजवरैः संसेविते शाश्वते
सौख्यापादिनि खेदभेदिनि सुधासारैः फलैर्दीपिते ।
चेतः पक्षिशिखामणे त्यज वृथा संचारमन्यैरलं
नित्यं शंकरपादपद्मयुगलीनीडे विहारं कुरु॥।४५॥
O Mind! You are the crest-jewel of birds. Stop your useless wanderings and take rest in the nest of lotus feet of Sankara which is praised by Brahmins well versed in the different branches of the Vedas, which is eternal, which brings comfort and happiness, banishes misery and produces sweet fruits.  
आकीर्णे नखराजिकान्तिविभवैरुद्यत्सुधावैभवैः
आधौतेऽपि च पद्मरागललिते हंसव्रजैराश्रिते ।
नित्यं भक्तिवधूगणैश्च रहसि स्वेच्छाविहारं कुरु
स्थित्वा मानसराजहंस गिरिजानाथांघ्रिसौधान्तरे ॥४६॥
O Mind! You are the King of swans.  Please take up residence in the mansion of the lotus feet of the consort of Parvati (Siva),  which is lit up by the lustre of His toe nails glistening with waves of nectar, which is of pretty red colour as the ruby and which is the refuge of saints who are like swans,   and live in peace playing with bakthi damsels at your will.    
शंभुध्यानवसन्तसंगिनि हृदारामेऽघजीर्णछदाः
स्रस्ता भक्तिलताच्छटाविलसिताः पुण्यप्रवालश्रिताः।
दीप्यन्ते गुणकोरकाजपवचःपुष्पाणि सद्वासना
ज्ञानानन्दसुधामरन्दलहरी संवित्फलाभ्युन्नतिः ॥४७॥
In the heart-garden, with the spring season of meditation on Shambhu, the dry leaves of sins fall off and the creepers of devotion and leaf buds of good action shine. Flower buds of good character, flowers of prayer, divine scent of good deeds glow. The nectar of joy of knowledge flows like the honey in the flower out of which grows the fruit of Consciousness (of the Self which is not different from Shiva)  
नित्यानन्दरसालयं सुरमुनिस्वान्तांबुजाताश्रयं
स्वच्छं सद्विजसेवितं कलुषहृत्सद्वासनाविष्कृतं ।
शंभुध्यानसरोवरं व्रज मनोहंसावतंस स्थिरं
किं क्षुद्राश्रयपल्वलभ्रमणसंजातश्रमं प्राप्स्यसि ॥४८॥
O Mind !  crest-jewel of swans!  Go and stay permanently at the lake of meditation of Shambhu which is full of the water of eternal happiness, which is the refuge of the lotus-hearts of saints, which is pure and approached by birds of good people,  which wipes out sins and which spreads sweet smell around.  Why should you suffer the fatigue of wandering in the puddles frequented by petty birds.
आनन्दामृतपूरिता हरपदांभोजालवालोद्यता
स्थैर्योपघ्नमुपेत्य भक्तिलतिका शाखोपशाखान्विता ।
उच्चैर्मानसकायमानपटलीमाक्रम्य निष्कल्मषा
नित्याभीष्टफलप्रदा भवतु मे सत्कर्मसंवर्धिता ॥४९॥
Let the creeper of devotion to the lotus feet of Shiva, watered by the nectar of happiness, steadily spreading in branches and sub branches, devoid of any blemish and nourished by good deeds, encroach upon my whole mind with all  its tentacles, yielding the desired result (of liberation from the cycle of births and deaths).      
संध्यारंभविजृंभितं श्रुतिशिरःस्थानान्तराधिष्ठितं
सप्रेमभ्रमराभिराममसकृत्सद्वासनाशोभितम् ।
भोगीन्द्राभरणं समस्तसुमनः पूज्यं गुणाविष्कृतं
सेवे श्रीगिरिमल्लिकार्जुनमहालिङ्गं शिवालिङ्गितम् ॥५०॥
I offer my worship to Sri Mallikarjuna, in the form of Linga,  on the top of Srigiri, in the embrace of Parvati,  who becomes enthusiastic in the evening (for dancing), who is firmly installed at the very crest of the Vedas, who is handsome and deeply in love with Bhramarambika, who always has the scent of devotion of sages, who adorns himself with snakes, who is worthy of worship by all good people and has all sterling qualities.

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