अपूजयत् स पादुकामथोऽभिषिच्य भक्तिमान्
अनेकलोकमानिताम् अशेषमङ्गलास्पदम् ।
लघुर्गुरुर्निरन्तरं स पञ्चचामरोत्तमैः
लघुर्गुरुर्निरन्तरं भवेत् स पञ्चचामरम् ।।
apūjayat sa pādukāmatho'bhiṣicya bhaktimān
anekalokamānitām aśeṣamaṅgalāspadam|
laghurgururnirantaraṁ sa pañcacāmaraiḥ
laghurgururnirantaraṁ bhavet sa pañcacāmaram||
अथ – then
सः भक्तिमान् – He, Bharata the devotee (of rama)
अनेकलोकमानितां – honoured by all world
अशेषमङ्गलास्पदम् – repository of all auspicious things
पादुकाम् – paduka /sandals
अभिषिच्य – after coronating it
लघुर्गुरुर्निरन्तरं – always slowly and swiftly
स अपूजयत् – he worshiped
पञ्चचामरोत्तमैः – with the best fans
Bharata was a such a sincere devotee of his brother Rama that he made Rama’s paduka as king. Lord Rama’s paduka is honored by all the worlds and is a repository of all auspicious things. Bharata worshiped it ever slowly and swiftly, waving broad with the best chaamara or fans.
The specialty of this sloka lies in the fact that the meter of this verse – PanchaChamara is indicated with its definition in the last quarter of the verse. It has sixteen syllables of alternating लघु and गुरु. In meter vowels are counted as syllables. Short vowel is लघु. Long vowel and short vowel followed by combined consonant is गुरु.
शास्त्रं वदति – 25
शास्त्रं वदति – 25
आत्मानाम गुरोर्नाम नामातिकृपणस्य च ।
श्रेयस्कामो न गृह्णीयात्ज्येष्ठापत्यकलत्रयोः ॥
ätmänäma gurornäma nämätikåpaëasya ca
çreyaskämo na gåëéyät jyeñöhäpatya kalatrayoù
आत्मानाम – name of the self, गुरोर्नाम – name of the guru or preceptor, नामातिकृपणस्य – name of a stingy person, श्रेयस्कामो – who is desirous of his prosperity, ज्योष्ठापत्यः – the first born, कलत्रयोः – of the spouse, न गृह्णीयात् –does not say or utter .
One who is desirous of his prosperity should not utter his own name, the name of his preceptor, name of a stingy person, name of the first born, name of the spouse.
P.S. आत्मानाम – ätmänäma , (A person should not utter his name) This may be quite weird, as the question arises that how an individual survive without uttering his own name ?
Probably it could be like this: A person has two other names apart from the colloquial name. Between the two names he utters the ‘sarman’ name while doing the ‘abhivaadye’. And as a gesture, during ‘abhivaadaye’, he closes his ears, so that he will not hear his own name.
श्लोकोऽयं मह्यं रोचते - 55
छा
छायाशरीरे प्रतिबिम्बगात्रे यत्स्वप्नदेहे हृदि कल्पिताङ्गे।
यथात्मबुद्धिस्तव नास्ति काचिज्जीवच्छरीरे च तथैव मास्तु॥ (विवेकचूडामणि - 163)॥
chāyāśarīre pratibimbagātre yatsvapnadehe hṛdi kalpitāṅge|
yathātmabuddhistava nāsti kācijjīvaccharīre ca tathaiva māstu|| (vivekacūḍāmaṇi - 163)||
Just as you would not identify yourself with your shadow, your reflection, your dream-body or the body in your imagination, so too, you should not identify yourself with your living body.
A simple solution for a very difficult step towards self-realisation!
छायाशरीरे प्रतिबिम्बगात्रे यत्स्वप्नदेहे हृदि कल्पिताङ्गे।
यथात्मबुद्धिस्तव नास्ति काचिज्जीवच्छरीरे च तथैव मास्तु॥ (विवेकचूडामणि - 163)॥
chāyāśarīre pratibimbagātre yatsvapnadehe hṛdi kalpitāṅge|
yathātmabuddhistava nāsti kācijjīvaccharīre ca tathaiva māstu|| (vivekacūḍāmaṇi - 163)||
Just as you would not identify yourself with your shadow, your reflection, your dream-body or the body in your imagination, so too, you should not identify yourself with your living body.
A simple solution for a very difficult step towards self-realisation!
श्लोकोऽयं मह्यं रोचते - 54
छ
छन्दश्शाखि–शिखान्वितै-र्द्विजवरै-स्संसेविते शाश्वते
सौख्यापादिनि खेदभेदिनि सुधासारैः फलैर्दीपिते ।
चेतः पक्षिशिखामणे त्यज वृथा संचार मन्यैरलम्
नित्यं शंकर-पादपद्म-युगली-नीडे विहारं कुरु ॥
chandaśśākhi-śikhānvitair-dvijavarais-saṁsevite śāśvate
saukhyāpādini khedabhedini sudhāsāraiḥ phalairdīpitaḥ|
cetaḥ pakṣiśikhāmaṇe tyaja vṛtha saṁcāra manyairalam
nityaṁ śaṁkara-pādapadma-yugalī-nīḍe vihāraṁ kuru||
छन्दश्शाखि–शिखान्वितै-र्द्विजवरै-स्संसेविते शाश्वते
सौख्यापादिनि खेदभेदिनि सुधासारैः फलैर्दीपिते ।
चेतः पक्षिशिखामणे त्यज वृथा संचार मन्यैरलम्
नित्यं शंकर-पादपद्म-युगली-नीडे विहारं कुरु ॥
chandaśśākhi-śikhānvitair-dvijavarais-saṁsevite śāśvate
saukhyāpādini khedabhedini sudhāsāraiḥ phalairdīpitaḥ|
cetaḥ pakṣiśikhāmaṇe tyaja vṛtha saṁcāra manyairalam
nityaṁ śaṁkara-pādapadma-yugalī-nīḍe vihāraṁ kuru||
The above sloka is from ādi śaṁkara's śivānandalaharī.
Adi Shankara says, ‘Oh mind why do you dwell unnecessarily when you can surrender yourself at the feet of lord Shiva; by whom all your obstacles will be removed and will be blessed with the four पुरुषार्थ’s namely धर्म, अर्थ, काम and मोक्ष.’
In the above verse Adi Shankara compares the mind to a bird.
Let us see how the words are applicable for the mind-
चेतः शिखामणे – Oh mind, शंकर-पादपद्म-युगली-नीडे- under the lotus like feet of lord çiva (who is the antarätmä and is like a nest), नित्यं - always, विहारं कुरु - reside, वृथा- unnecessarily, संचारं- dwelling , त्यज- leave.
Oh mind, छन्दश्शाखि शिखान्वितैः – the branches of the scriptures र्द्विजवरैः – by the best among the Brahmins, संसेविते – followed, The following words are the adjectives for the feet of çiva शाश्वते - eternal, सौख्यापादिनि- that which gives pleasure, खेदभेदिनि – removes the obstacles , सुधासारैः फलैः – by the fruits (धर्म, अर्थ, काम and मोक्ष) , दीपिते- shines, अन्यैः अलम् – it is enough
To the bird
पक्षि-शिखामणे- Oh bird, नीडे- in the nest, नित्यं - always, विहारं कुरु - reside, वृथा- unnecessarily, संचारं- dwelling, त्यज- leave , सुधासारैः फलैः
छन्दश्शाखि शिखान्वितैः- by branches of the tree, र्द्विजवरैः – by the other birds, you will be blessed with the सुधासारैः फलैः – juicy fruits, अन्यैः अलम् – it is enough .
Adi Shankara in his work soundaryalahari describes the feet of the goddess as
सुधाधारासारैः चरणयुगलान्तर्विगलितैः
प्रपञ्चं सिञ्चन्ती पुनरपि रसाम्नाय महसः ।
अवाप्य स्वां भूमिं भुजगनिभमध्युष्टवलयम्
स्वमात्मानं कृत्वा स्वपिषि कुलकुण्डे कुहरिणि ॥
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