Lyrics and Meanings (Sloka)

Śhloka is a term derived from Sanskrit. Śhloka is a verse, phrase, proverb or hymn of praise dedicated to the God. Śhlokas are usually composed in a specific meter. Śhloka is a verse of two lines, each of sixteen syllables. Usually the Śhloka selected is from our ancient Purāṇas or epics - Ithihāsa - and is set to a particular rāga and thāḷa.

The dancer would give expression to the bhāva that is underlying in the Śhloka, bringing out the deeper meaning laden in it. They may even construct swaras for the Śhloka and dance to them or they would perform a Thīrmānam for them. If there is no scope for Sanchāri Bhāva in the Śhloka, then the artiste would perform to the swaras in the rāga and execute thīrmānas or nruttha, accordingly, bringing out the qualities of the manifestation of God in whose praise the Śhloka is set.

The Śhloka is always centered on this mood of serenity, and is associated with devotion. It is the state in which a man transcends from his state of mind and is transported closest to the Divine, to the Supreme and the Ultimate. Though the Śhloka selected is mostly written in Sanskrit, the artistes usually select verses from the language of the particular region, or of their choice.

Ardhhanārīśhwara Śhlokam

Composer: Sage Upamanyu (version 1); Ādhi Śhankara (version 2)
Language: Sanskrit

Meanings - Word by word: Team Ambalam

Meanings - Overall: P.R.Ramachander- stotraratna.sathyasaibababrotherhood.org/s14.htm

Alignment, Diacriticals & consequent spelling changes, Language & grammar editing, if any and necessary, of existing meaning: Team Ambalam

Version-1 [By Sage Upamanyu]

Ambhodhhara Śhyāmala kunthalāyai,
Thaṭithprabhā thāmra jaṭādhharāya,
Girīśhwarāyai nikhileśhwarāya,
Nama Śhivāyai cha namaŚhivāya. 1

Ambhodhhara – the cloud; 

Śhyāmala – dark; 

Kunthalāyai – having hair;
Thaṭithprabhā  - shine of the lightning;

Thāmra – copper;

 jaṭādhharāya – matted locks;
Girīśhwarāyai – goddess of the mountains;

 nikhileśhwarāya - Lord of the universe.
Nama Śhivāyai cha namaŚhivāya - My salutations to both Pārvathi and Śhiva

My salutations to both Pārvathi and Śhiva,
To Her who has black hairs resembling the swollen cloud,
To Him who has copper matted locks which are like lightning,
To Her who is the goddess of the mountains,
And to Him who is the Lord of the universe.

Pradhīptha rathnojwalakunḍalāyai,
Sphuran mahā pannaga bhūṣhaṇāyai,
Śhiva priyāyai cha Śhivā priyāya,

 Nama Śhivāyai cha namaŚhivāya. 2

Pradhīptha - shining;

Rathnojwala – bright like gems;

kunḍalāyai – ear rings;
Sphuran – to wear;

 mahā pannaga – a great snake;

 bhūṣhaṇāyai – as an ornament;

Śhiva priyāyai – to the beloved of Shiva;

 cha Śhivā priyāya – and the beloved of Parvathi;

 Nama Śhivāyai cha namaŚhivāya.  - My salutations to both Pārvathi and Śhiva.

My salutations to both Pārvathi and Śhiva,
To Her with glittering ear rings of gems,
To Him who wears a great serpent as ornament,
To Her who is the darling of Lord Shiva,
And to Him who is the sweetheart of Pārvathi.

Mandhāra mālākali thālakayai,
Kapāla mālānkitha kandharāya,
Dhivyāmbarāyai cha Dhigambarāya,

Nama Śhivāyai cha namaŚhivāya. 3

Mandhāra - sweet smelling flowers;

mālākali thālakayai – wearing a garland;
Kapāla  - skull;

mālānkitha – wearing a garland;

 kandharāya – shoulder;
Dhivyāmbarāyai – one who dresses auspiciously;

 cha Dhigambarāya – and one whose dress is the eight directions;

Nama Śhivāyai cha namaŚhivāya - My salutations to both Pārvathi and Śhiva,

My salutations to both Pārvathi and Śhiva,
To Her wearing garland of sweet smelling flowers,
To Him wearing the garland of skulls,
To Her who dresses in great silks,
And to Him wearing the eight directions.

Kasthurika kumkuma lepanāyai,
Smaśhāna basmatha vilepanāya,
Kruthasmarāyai vikruthasmarāya,

Nama Śhivāyai cha namaŚhivāya. 4

Kasthurika – musk;

 kumkuma – saffron;

lepanāyai – smeared with paste;
Smaśhāna – cemetery;

 basmatha – ashes;

vilepanāya – smeared with;
Kruthasmarāyai – one who expresses love;

 vikruthasmarāya – one who destroys love(Cupid)

Nama Śhivāyai cha namaŚhivāya - My salutations to both Parvathi and Shiva


My salutations to both Parvathi and Shiva,
To Her whose body is smeared with musk and saffron,
To Him whose body is smeared with ashes of the burning ghat,
To Her whose prettiness radiates love,
And to Him who destroyed the God of love.

Padhāravindhārpitha hamsakāyai,
Padhābja rajath phani nūpurāya,
Kalāmayāyai vikalāmayāya,

Nama Śhivāyai cha namaŚhivāya. 5

Padhāravindha – lotus like feet;

arpitha– to be offered;

 hamsakāyai - one who adorns;

Padhābja – ocean like feet;

 Rajatha- silver;

 Phani – snake;

 Nūpurāya – anklets of;
Kalāmayāyai – one who is like the moon;

Vikalāmayāya – one who wears the moon;

Nama Śhivāyai cha namaŚhivāya – My salutations to both Pārvathi and Śhiva.

My salutations to both Pārvathi and Śhiva,
To Her whose feet is adorned by the lotus offered to her,
To Him whose feet is decorated by the anklet of snakes,
To Her who is as shining as the moon,
And to Him who wears moon as an ornament.

Prapancha sruṣhtyunmukhalāsyakāyai,
Samasthasamhāraka thāṇḍavāya,
Samekshanayai Vishamekshanaya,

Nama Śhivāyai cha namaŚhivāya. 6

Prapancha – the world;

 sruṣhti – creation;

unmukha – the face;

lāsyakāyai – one who dances the Lāsya;
Samastha – entire;

samhāraka – the destroyer;

thāṇḍavāya – One who dances the thāṇḍava;
Samekṣhanayai – one wh has even number of eyes;

Vishamekṣhanaya – one who has an odd number of eyes;

Nama Śhivāyai cha namaŚhivāya - My salutations to both Pārvathi and Śhiva.

My salutations to both Pārvathi and Śhiva,
To Her whose dance marks the creation of the world,
To Him whose dance destroys everything,
To Her who has even number of eyes,
And to Him who has odd number of eyes.

Praphulla nīlothphala lochanāyai,
Vikasa pankeruha lochanāya,
Jagath jananyai Jagadheka pithre,
Nama Śhivāyai cha namaŚhivāya 7

Praphulla – full bloom;

 Nīlothphala – blue lotus;

 Lochanāyai – who has eyes (female);
Vikasa – wide open;

 Pankeruha – lotus;

 Lochanāya – who has eyes (male);
Jagath jananyai - mother of the universe;

  Jagadheka pithre - father of the universe
Nama Śhivāyai cha namaŚhivāya - My salutations to both Pārvathi and Śhiva


My salutations to both Pārvathi and Śhiva,
To Her who has eyes as wide as the blue lotus,
To Him who has eyes as wide as a fully opened lotus,
To Her who is the mother of the universe,
And to Him who is the father of the universe.

Antharbahiśchordhhwamadhhaścha madhye,
Puraścha paśhchāśhcha vidhikikṣhu dhikṣhu,
Sarvam gathāyai sakalam gathāya,

Nama Śhivāyai cha namaŚhivāya. 8

Antharbahihi cha – inside and outside;

Ūrdhhwam – top;

adhhaścha madhye – bottom and middle;
Puraścha – in front and;

 paśhchāśhcha – and back;

vidhikikṣhu – can see;

 dhikṣhu – directions;
Sarvam gathāyai - towards whom everything travels;

 sakalam gathāya - in whom all things meet their end;

Nama Śhivāyai cha namaŚhivāya - My salutations to both Pārvathi and Śhiva.


My salutations to both Pārvathi and Śhiva,
To Her who is the beginning , middle and end,
To Him who sees east, west and all directions,
To Her towards whom everything travels,
And to Him , in whom all things meet their end.

Ardhhanārīśhwara sthothram Upamanyukrutham thwidham
Yah paḍechruṇyādhapi śhiva loke mahīyathe.

Ardhhanārīśhwara - the Lord who is having both the male and female aspects;

Sthothram – praise and prayer;

 Upamanyukrutham – composed by Upamanyu;

Thu idham –that – this;
Yah paḍeth – who reads, chants;

chruṇyādhapi – even listens;

 śhiva - Lord Śhiva;

loke – in the world;

 mahīyathe – will know, will reach;

Those who read or hear,
This prayer to Ardhhanārīśhwara,
Composed by Upamanyu,
Will reach the world of Lord Śhiva.

1.                        Version-2 [By Ādhi Śhankara]

Chāmpeya gaurārdha śharīrikāyai,
Karpūragaurārdha śharīrikaya,
Dhamillakāyai cha jaṭādhharāya,

Nama Śhivāyai cha namaŚhivāya

Chāmpeya Gaurārdha - shines similar to gold;

 Śharīrikāyai - whose body (hers);
Karpūragaurārdha - shines like camphor;

 śharīrikāya - whose body(his);
Dhamillakāyai  - To Her who has well braided hair;

cha jaṭādhharāya - And to Him who has matted locks;

Nama Śhivāyai cha namaŚhivāya - My salutations to both Pārvathi and Śhiva.

My salutations to both Pārvathi and Śhiva, To Her whose body shines similar to molten gold, To Him whose body shines like the burning camphor, To Her who has a well made up hair and to Him who has the matted lock.

Kasthurikā kumkuma charchithāyai,
Chitha raja pancha vicharchithāyai,
Kruthasmarāyai vikrutha smarāya,
Nama Śhivāyai cha namaŚhivāya 2

Kasthurikā – musk;

 Kumkuma – saffron;

 Charchithāyai – smeared with;

Chitha – pyre;

raja pancha – remains of the body, ashes;

vicharchithāyai – applied all over;
Kruthasmarāyai – reminding one of the God of love;

 vikrutha smarāya – destroying the god of Love;
Nama Śhivāyai cha namaŚhivāya - My salutations to both Pārvathi and Śhiva.


My salutations to both Parvathi and Shiva,
To Her whose body is smeared with musk and saffron,
To Him whose body is smeared with ashes of a burning ghat,
To Her whose prettiness radiates love,
And to Him who destroyed the God of love.

Chalath kanath kankaṇa nūpurāyai,
Pādhābja Rajathphani nūpurāya,
Hemaṅgadhāyai bhujagangadhaya,

Nama Śhivāyai cha namaŚhivāya. 3

Chalath kanath – the sounds;

 kankaṇa – the jewel;

 nūpurāyai – as her anklet;
Pādhābja – in the feet;

 Rajathphani – the silver coloured snake;

Nūpurāya – as his anklet;
Hemaṅgadhāyai – golden adornment;

Bhujagangadhaya – the snake as adornment;

Nama Śhivāyai cha namaŚhivāya - My salutations to both Pārvathi and Śhiva.

My salutations to both Pārvathi and Śhiva,
To Her who has tinkling pretty anklets,
To Him who has the king of snakes as anklet,
To Her who shines with golden anklets,
And to Him who has snakes as anklets.

Viśhāla nīlothphala lochanāyai,
Vikasi pangeruha lochanāya,
Samīkṣhaṇāyai viṣhamekṣhaṇāya,

Nama Śhivāyai cha namaŚhivāya

Viśhāla – large;

nīlothphala – blue lotus;

lochanāyai – she who has such eyes;
Vikasi – full bloom;

pangeruha – petals of the lotus;

 lochanāya – he who has such eyes;
Samīkṣhaṇāyai – she, with an even vision;

viṣhamekṣhaṇāya – he, with an odd vision;

Nama Śhivāyai cha namaŚhivāya - My salutations to both Pārvathi and Śhiva.

My salutations to both Pārvathi and Śhiva,
To Her who has eyes as wide as the blue lotus,
To Him who has eyes as wide as a fully opened lotus,
To Her who has even number of eyes,
And to Him who has odd number of eyes

Mandhara mala kali thalakayai,
Kapālamalānkitha kandharāya,
Dhivyāmbarāyai cha Dhigambarāya,

Nama Śhivāyai cha namaŚhivāya

Mandhara mala – garland of Mandhara flowers;

 kali thalakayai – decorated hair;
Kapālamalānkitha – symbolized by a garland of skulls;

 kandharāya – neck;
Dhivyāmbarāyai – she with auspicious garments;

cha Dhigambarāya – and him with the directions as garment;

Nama Śhivāyai cha namaŚhivāya- My salutations to both Pārvathi and Śhiva.

My salutations to both Pārvathi and Śhiva,
To Her whose hair is decorated with divine flowers,
To Him who wears a garland of skulls,
To Her who dresses in great silks,
And to Him wearing the eight directions.

Ambhodara Śhyāmala kunthalāyai,
Thadithprabhā thāmra jaṭādhharāya,
Girīśhwarayai nikhileśhwaraya,

Nama Śhivāyai cha namaŚhivāya.

Ambhodara – the cloud;(swollen with water)

Śhyāmala – dark;

Kunthalāyai –hair;
Thadithprabhā – shining like lightning;

thāmra – copper;

jaṭādhharāya – he with matted locks;
Girīśhwarayai - the goddess of the mountains;

nikhileśhwaraya -  the Lord of the universe;

Nama Śhivāyai cha namaŚhivāya - My salutations to both Pārvathi and Śhiva.

My salutations to both Pārvathi and Śhiva,
To Her who has black hairs like the swollen cloud,
To Him who has copper matted locks like lightning,
To Her who is the goddess of the mountains,
And to Him who is the Lord of the universe.

Prapancha sruṣhṭyunmukha lāsyakāyai,
Samastha samhāraka thāṇḍavāya,
Jagath jananyai Jagadheka pithre,

Nama Śhivāyai cha namaŚhivāya. 7

Prapancha – the world;

sruṣhṭyunmukha- symbolizing the creation;

 lāsyakāyai- dance of Pārvathi;
Samastha – all, every;

samhāraka- destroyer;

 thāṇḍavāya- dance of Śhiva;
Jagath jananyai- the mother of the world;

 Jagadheka pithre- the father of the world;

Nama Śhivāyai cha namaŚhivāya - My salutations to both Pārvathi and Śhiva.

My salutations to both Pārvathi and Śhiva,
To Her whose dance marks the creation of the world,
To Him whose dance destroys everything,
To Her who is the mother of the universe,
And to Him who is the father of the universe.

Pradhīptha rathnojjwala kunḍāyai,
Sphuran mahā pannaga bhūṣhaṇāyai,
Śhivānvithāyai cha Śhivānvithāya,

Nama Śhivāyai cha namaŚhivāya

Pradhīptha – shining;

 Rathnojjwala – the brightness of gems;

 kunḍāyai – ear ornament;
Sphuran – shining;

mahā pannaga – great snake;

 bhūṣhaṇāyai he who is adorned with;
Śhivānvithāyai – she who is merged with Śhiva;

 cha Śhivānvithāya – and he who is merged with Pārvathi;

Nama Śhivāyai cha namaŚhivāya- My salutations to both Pārvathi and Śhiva.

My salutations to both Pārvathi and Śhiva,
To Her with glittering ear rings of gems,
To Him who wears a great serpent as an ornament,
To Her who is divinely merged with Śhiva,
And to Him who is divinely merged with Pārvathi.

Ardhhanārīśhwara Śhlokam

Composer: Sage Upamanyu (version 1); Ādhi Śhankara (version 2)
Language: Sanskrit

Meanings - Word by word: Team Ambalam

Meanings - Overall: P.R.Ramachander- stotraratna.sathyasaibababrotherhood.org/s14.htm

Alignment, Diacriticals & consequent spelling changes, Language & grammar editing, if any and necessary, of existing meaning: Team Ambalam

Version-1 [By Sage Upamanyu]

Ambhodhhara Śhyāmala kunthalāyai,
Thaṭithprabhā thāmra jaṭādhharāya,
Girīśhwarāyai nikhileśhwarāya,
Nama Śhivāyai cha namaŚhivāya. 1

Ambhodhhara – the cloud; 

Śhyāmala – dark; 

Kunthalāyai – having hair;
Thaṭithprabhā  - shine of the lightning;

Thāmra – copper;

 jaṭādhharāya – matted locks;
Girīśhwarāyai – goddess of the mountains;

 nikhileśhwarāya - Lord of the universe.
Nama Śhivāyai cha namaŚhivāya - My salutations to both Pārvathi and Śhiva

My salutations to both Pārvathi and Śhiva,
To Her who has black hairs resembling the swollen cloud,
To Him who has copper matted locks which are like lightning,
To Her who is the goddess of the mountains,
And to Him who is the Lord of the universe.

Pradhīptha rathnojwalakunḍalāyai,
Sphuran mahā pannaga bhūṣhaṇāyai,
Śhiva priyāyai cha Śhivā priyāya,

 Nama Śhivāyai cha namaŚhivāya. 2

Pradhīptha - shining;

Rathnojwala – bright like gems;

kunḍalāyai – ear rings;
Sphuran – to wear;

 mahā pannaga – a great snake;

 bhūṣhaṇāyai – as an ornament;

Śhiva priyāyai – to the beloved of Shiva;

 cha Śhivā priyāya – and the beloved of Parvathi;

 Nama Śhivāyai cha namaŚhivāya.  - My salutations to both Pārvathi and Śhiva.

My salutations to both Pārvathi and Śhiva,
To Her with glittering ear rings of gems,
To Him who wears a great serpent as ornament,
To Her who is the darling of Lord Shiva,
And to Him who is the sweetheart of Pārvathi.

Mandhāra mālākali thālakayai,
Kapāla mālānkitha kandharāya,
Dhivyāmbarāyai cha Dhigambarāya,

Nama Śhivāyai cha namaŚhivāya. 3

Mandhāra - sweet smelling flowers;

mālākali thālakayai – wearing a garland;
Kapāla  - skull;

mālānkitha – wearing a garland;

 kandharāya – shoulder;
Dhivyāmbarāyai – one who dresses auspiciously;

 cha Dhigambarāya – and one whose dress is the eight directions;

Nama Śhivāyai cha namaŚhivāya - My salutations to both Pārvathi and Śhiva,

My salutations to both Pārvathi and Śhiva,
To Her wearing garland of sweet smelling flowers,
To Him wearing the garland of skulls,
To Her who dresses in great silks,
And to Him wearing the eight directions.

Kasthurika kumkuma lepanāyai,
Smaśhāna basmatha vilepanāya,
Kruthasmarāyai vikruthasmarāya,

Nama Śhivāyai cha namaŚhivāya. 4

Kasthurika – musk;

 kumkuma – saffron;

lepanāyai – smeared with paste;
Smaśhāna – cemetery;

 basmatha – ashes;

vilepanāya – smeared with;
Kruthasmarāyai – one who expresses love;

 vikruthasmarāya – one who destroys love(Cupid)

Nama Śhivāyai cha namaŚhivāya - My salutations to both Parvathi and Shiva


My salutations to both Parvathi and Shiva,
To Her whose body is smeared with musk and saffron,
To Him whose body is smeared with ashes of the burning ghat,
To Her whose prettiness radiates love,
And to Him who destroyed the God of love.

Padhāravindhārpitha hamsakāyai,
Padhābja rajath phani nūpurāya,
Kalāmayāyai vikalāmayāya,

Nama Śhivāyai cha namaŚhivāya. 5

Padhāravindha – lotus like feet;

arpitha– to be offered;

 hamsakāyai - one who adorns;

Padhābja – ocean like feet;

 Rajatha- silver;

 Phani – snake;

 Nūpurāya – anklets of;
Kalāmayāyai – one who is like the moon;

Vikalāmayāya – one who wears the moon;

Nama Śhivāyai cha namaŚhivāya – My salutations to both Pārvathi and Śhiva.

My salutations to both Pārvathi and Śhiva,
To Her whose feet is adorned by the lotus offered to her,
To Him whose feet is decorated by the anklet of snakes,
To Her who is as shining as the moon,
And to Him who wears moon as an ornament.

Prapancha sruṣhtyunmukhalāsyakāyai,
Samasthasamhāraka thāṇḍavāya,
Samekshanayai Vishamekshanaya,

Nama Śhivāyai cha namaŚhivāya. 6

Prapancha – the world;

 sruṣhti – creation;

unmukha – the face;

lāsyakāyai – one who dances the Lāsya;
Samastha – entire;

samhāraka – the destroyer;

thāṇḍavāya – One who dances the thāṇḍava;
Samekṣhanayai – one wh has even number of eyes;

Vishamekṣhanaya – one who has an odd number of eyes;

Nama Śhivāyai cha namaŚhivāya - My salutations to both Pārvathi and Śhiva.

My salutations to both Pārvathi and Śhiva,
To Her whose dance marks the creation of the world,
To Him whose dance destroys everything,
To Her who has even number of eyes,
And to Him who has odd number of eyes.

Praphulla nīlothphala lochanāyai,
Vikasa pankeruha lochanāya,
Jagath jananyai Jagadheka pithre,
Nama Śhivāyai cha namaŚhivāya 7

Praphulla – full bloom;

 Nīlothphala – blue lotus;

 Lochanāyai – who has eyes (female);
Vikasa – wide open;

 Pankeruha – lotus;

 Lochanāya – who has eyes (male);
Jagath jananyai - mother of the universe;

  Jagadheka pithre - father of the universe
Nama Śhivāyai cha namaŚhivāya - My salutations to both Pārvathi and Śhiva


My salutations to both Pārvathi and Śhiva,
To Her who has eyes as wide as the blue lotus,
To Him who has eyes as wide as a fully opened lotus,
To Her who is the mother of the universe,
And to Him who is the father of the universe.

Antharbahiśchordhhwamadhhaścha madhye,
Puraścha paśhchāśhcha vidhikikṣhu dhikṣhu,
Sarvam gathāyai sakalam gathāya,

Nama Śhivāyai cha namaŚhivāya. 8

Antharbahihi cha – inside and outside;

Ūrdhhwam – top;

adhhaścha madhye – bottom and middle;
Puraścha – in front and;

 paśhchāśhcha – and back;

vidhikikṣhu – can see;

 dhikṣhu – directions;
Sarvam gathāyai - towards whom everything travels;

 sakalam gathāya - in whom all things meet their end;

Nama Śhivāyai cha namaŚhivāya - My salutations to both Pārvathi and Śhiva.


My salutations to both Pārvathi and Śhiva,
To Her who is the beginning , middle and end,
To Him who sees east, west and all directions,
To Her towards whom everything travels,
And to Him , in whom all things meet their end.

Ardhhanārīśhwara sthothram Upamanyukrutham thwidham
Yah paḍechruṇyādhapi śhiva loke mahīyathe.

Ardhhanārīśhwara - the Lord who is having both the male and female aspects;

Sthothram – praise and prayer;

 Upamanyukrutham – composed by Upamanyu;

Thu idham –that – this;
Yah paḍeth – who reads, chants;

chruṇyādhapi – even listens;

 śhiva - Lord Śhiva;

loke – in the world;

 mahīyathe – will know, will reach;

Those who read or hear,
This prayer to Ardhhanārīśhwara,
Composed by Upamanyu,
Will reach the world of Lord Śhiva.

1.                        Version-2 [By Ādhi Śhankara]

Chāmpeya gaurārdha śharīrikāyai,
Karpūragaurārdha śharīrikaya,
Dhamillakāyai cha jaṭādhharāya,

Nama Śhivāyai cha namaŚhivāya

Chāmpeya Gaurārdha - shines similar to gold;

 Śharīrikāyai - whose body (hers);
Karpūragaurārdha - shines like camphor;

 śharīrikāya - whose body(his);
Dhamillakāyai  - To Her who has well braided hair;

cha jaṭādhharāya - And to Him who has matted locks;

Nama Śhivāyai cha namaŚhivāya - My salutations to both Pārvathi and Śhiva.

My salutations to both Pārvathi and Śhiva, To Her whose body shines similar to molten gold, To Him whose body shines like the burning camphor, To Her who has a well made up hair and to Him who has the matted lock.

Kasthurikā kumkuma charchithāyai,
Chitha raja pancha vicharchithāyai,
Kruthasmarāyai vikrutha smarāya,
Nama Śhivāyai cha namaŚhivāya 2

Kasthurikā – musk;

 Kumkuma – saffron;

 Charchithāyai – smeared with;

Chitha – pyre;

raja pancha – remains of the body, ashes;

vicharchithāyai – applied all over;
Kruthasmarāyai – reminding one of the God of love;

 vikrutha smarāya – destroying the god of Love;
Nama Śhivāyai cha namaŚhivāya - My salutations to both Pārvathi and Śhiva.


My salutations to both Parvathi and Shiva,
To Her whose body is smeared with musk and saffron,
To Him whose body is smeared with ashes of a burning ghat,
To Her whose prettiness radiates love,
And to Him who destroyed the God of love.

Chalath kanath kankaṇa nūpurāyai,
Pādhābja Rajathphani nūpurāya,
Hemaṅgadhāyai bhujagangadhaya,

Nama Śhivāyai cha namaŚhivāya. 3

Chalath kanath – the sounds;

 kankaṇa – the jewel;

 nūpurāyai – as her anklet;
Pādhābja – in the feet;

 Rajathphani – the silver coloured snake;

Nūpurāya – as his anklet;
Hemaṅgadhāyai – golden adornment;

Bhujagangadhaya – the snake as adornment;

Nama Śhivāyai cha namaŚhivāya - My salutations to both Pārvathi and Śhiva.

My salutations to both Pārvathi and Śhiva,
To Her who has tinkling pretty anklets,
To Him who has the king of snakes as anklet,
To Her who shines with golden anklets,
And to Him who has snakes as anklets.

Viśhāla nīlothphala lochanāyai,
Vikasi pangeruha lochanāya,
Samīkṣhaṇāyai viṣhamekṣhaṇāya,

Nama Śhivāyai cha namaŚhivāya

Viśhāla – large;

nīlothphala – blue lotus;

lochanāyai – she who has such eyes;
Vikasi – full bloom;

pangeruha – petals of the lotus;

 lochanāya – he who has such eyes;
Samīkṣhaṇāyai – she, with an even vision;

viṣhamekṣhaṇāya – he, with an odd vision;

Nama Śhivāyai cha namaŚhivāya - My salutations to both Pārvathi and Śhiva.

My salutations to both Pārvathi and Śhiva,
To Her who has eyes as wide as the blue lotus,
To Him who has eyes as wide as a fully opened lotus,
To Her who has even number of eyes,
And to Him who has odd number of eyes

Mandhara mala kali thalakayai,
Kapālamalānkitha kandharāya,
Dhivyāmbarāyai cha Dhigambarāya,

Nama Śhivāyai cha namaŚhivāya

Mandhara mala – garland of Mandhara flowers;

 kali thalakayai – decorated hair;
Kapālamalānkitha – symbolized by a garland of skulls;

 kandharāya – neck;
Dhivyāmbarāyai – she with auspicious garments;

cha Dhigambarāya – and him with the directions as garment;

Nama Śhivāyai cha namaŚhivāya- My salutations to both Pārvathi and Śhiva.

My salutations to both Pārvathi and Śhiva,
To Her whose hair is decorated with divine flowers,
To Him who wears a garland of skulls,
To Her who dresses in great silks,
And to Him wearing the eight directions.

Ambhodara Śhyāmala kunthalāyai,
Thadithprabhā thāmra jaṭādhharāya,
Girīśhwarayai nikhileśhwaraya,

Nama Śhivāyai cha namaŚhivāya.

Ambhodara – the cloud;(swollen with water)

Śhyāmala – dark;

Kunthalāyai –hair;
Thadithprabhā – shining like lightning;

thāmra – copper;

jaṭādhharāya – he with matted locks;
Girīśhwarayai - the goddess of the mountains;

nikhileśhwaraya -  the Lord of the universe;

Nama Śhivāyai cha namaŚhivāya - My salutations to both Pārvathi and Śhiva.

My salutations to both Pārvathi and Śhiva,
To Her who has black hairs like the swollen cloud,
To Him who has copper matted locks like lightning,
To Her who is the goddess of the mountains,
And to Him who is the Lord of the universe.

Prapancha sruṣhṭyunmukha lāsyakāyai,
Samastha samhāraka thāṇḍavāya,
Jagath jananyai Jagadheka pithre,

Nama Śhivāyai cha namaŚhivāya. 7

Prapancha – the world;

sruṣhṭyunmukha- symbolizing the creation;

 lāsyakāyai- dance of Pārvathi;
Samastha – all, every;

samhāraka- destroyer;

 thāṇḍavāya- dance of Śhiva;
Jagath jananyai- the mother of the world;

 Jagadheka pithre- the father of the world;

Nama Śhivāyai cha namaŚhivāya - My salutations to both Pārvathi and Śhiva.

My salutations to both Pārvathi and Śhiva,
To Her whose dance marks the creation of the world,
To Him whose dance destroys everything,
To Her who is the mother of the universe,
And to Him who is the father of the universe.

Pradhīptha rathnojjwala kunḍāyai,
Sphuran mahā pannaga bhūṣhaṇāyai,
Śhivānvithāyai cha Śhivānvithāya,

Nama Śhivāyai cha namaŚhivāya

Pradhīptha – shining;

 Rathnojjwala – the brightness of gems;

 kunḍāyai – ear ornament;
Sphuran – shining;

mahā pannaga – great snake;

 bhūṣhaṇāyai he who is adorned with;
Śhivānvithāyai – she who is merged with Śhiva;

 cha Śhivānvithāya – and he who is merged with Pārvathi;

Nama Śhivāyai cha namaŚhivāya- My salutations to both Pārvathi and Śhiva.

My salutations to both Pārvathi and Śhiva,
To Her with glittering ear rings of gems,
To Him who wears a great serpent as an ornament,
To Her who is divinely merged with Śhiva,
And to Him who is divinely merged with Pārvathi.

Ayi Murali

Composer: Śhrī Bilwamaṅgala
Language: Sanskrit

Meanings - Word by word: Team Ambalam

Meaning - Overall: http://www.sanskritdocuments.org/sites/giirvaani/giirvaani/skka/skka_ch_2.htm

Alignment, Diacriticals & consequent spelling changes, Language & grammar editing, if any and necessary, of existing meaning: Team Ambalam

Verse Selected From Śhrī Kruṣhṇa Karṇāmrutham

Ayi MuraĪi Mukundha Smera Vakthra Aravindha Śhvasana Madhhura Samgnye

Thvām Praṇamya Adhya Yāche |

Adhhara Maṇi Samīpam Prapthavathyām

Bhavathyām Kathhaya Rahasi Karṇe Math Dhaśhām Nandha Sūnoh ||

Meaning:

Ayi MuraĪi Mukundha Smera Vakthra Aravindha Śhvasana Madhhura Samgnye

Thvām Praṇamya Adhya Yāche |

Ayi MuraĪi - Oh, Flute;

Mukundha – the name of Kriṣhṇa

 Smera Vakthra – smiling face;

Aravindha – lotus;

Śhvasana – his breath;

 Madhhura – honey;

Samgnye – sweet as;

Thvām – to you;

Praṇamya – I bow;

 Adhya – today, now;

Yāche – I beg;

Adhhara Maṇi Samīpam Prapthavathyām

Bhavathyām Kathhaya Rahasi Karṇe Math Dhaśhām Nandha Sūnoh ||

Adhhara Maṇi – jewel like lip;

Samīpam – near the lip;

 Prapthavathyām – having reached near(the lip);

Bhavathyām – you (addressing the flute)

 Kathhaya – (please) tell him;

 Rahasi – in secrecy;

Karṇe – in his ears;

Math – my;

Dhaśhām – state;

Nandha Sūnoh – to the son of Nandha||

I am aware, oh, flute, that you are well aware of the sweetness of the breath of that smiley and lotus face of Mukundha; as such I reverently beg you to whisper sweetly and sub-rosa into the ear of the son of Nandha about my wretched state, whenever you are closely drawn to his jewel like  lower lip for fluting.

Jaya Jagadhīśhwari

Composer: Swami Brahmānandha
Language: Hindhi

Meanings - Word by word: ??

Meanings - Overall: Team Ambalam

Alignment, Diacriticals & consequent spelling changes, Language & grammar editing, if any and necessary, of existing meaning: Team Ambalam

Jaya jagadhīśhwari mātha saraswathi śharaṇāgatha prathipālana hāri

Chandhrabimba sama vadhana virāje śhashi mukuṭa māla galadhhāri

Vīṇā vāme aṅgme śhobhe sāma gītha dhhwani madhhura piyāri

Śhwetha vasana kamalāsana sundhara sanghe sakhi śhubha hamsa sawāri

Brahmānandh mein dhās thumhāro dhe dhariśhan parabrahma dhulāri

Meanings

Jaya- victory;

jagadhīśhwari – goddess of the entire universe;

mātha saraswathi – mother saraswathi;

śharaṇāgatha - I surrender totally to you;

prathipālana hāri – protect

Chandra – moon;

bimba – disc;

sama – equal to; 

vadhana – face;

virāje – radiant; 

śhashi – moon;

mukuṭa – crown;

māla – necklace; 

galadhhāri – wear around neck; (gala – neck)

Vīṇā –stringed instrument; 

vāme – left side;

aṅgme –  in the part;

śhobhe– beautiful / luster;

sāma gītha – divine music;

dhhwani– sound; 

madhhura – pleasant;

piyāri – dear;

Śhwetha – white;

vasana –garment;

kamalāsana – seated on a lotus;

sundhara – beautiful; 

sanghe - accompanied by;

sakhi – friends;

śhubha – auspicious / divine;

hamsa – swan;

sawāri – vehicle;

Brahmānandh –bliss of Brahman;

Mein - In the;

dhās – devotee;

thumhāro – yours;

 dhe – give;

dhariśhan – vision;

parabrahma – lord brahma’s;

 dhulāri – beloved;

Victory to the mother of the universe, goddess Saraswathi! I surrender to you. Please protect me. Your face is radiant as the moon’s disc. Your crown and the necklace around your neck shines like the moon. The stringed instrument Vīṇā adorns your left side and gives out pleasant sounds of divine music. You are seated on the lotus wearing a white coloured garment. You are beautiful and surrounded by friends. The auspicious swan is your vehicle.Please give this devotee your vision which is the bliss of Brahman, O beloved of Brahmā!

Karāravindhena

Composer: Anon(Present both in Kriṣhṇakarṇāmrutham and Bālamukundhāṣhṭakam)
Language: Sanskrit

Meanings - Word by word: Team Ambalam

Meanings - Overall: www.srihayagrivan.org/ebooks/014_kk_p2_pt2.pdf

Alignment, Diacriticals & consequent spelling changes, Language & grammar editing, if any and necessary, of existing meaning: Team Ambalam

Karāravindhena padhāravindham mukhāravindhe viniveśhayantham |

Vaṭasya pathrasya puṭe śhayānam bālam mukundham manasā smarāmi ||

Kara – hand;

aravindhena – by the lotus;

padha aravindham – lotus like foot;

 mukha aravindhe – in the lotus like mouth;

viniveśhayantham – the one who has placed;

Vaṭasya – on the Banyan;

 pathrasya – on the leaf;

puṭe – on the surface;

śhayānam – the one who is sleeping;

 bālam – the infant;

mukundham – Mukundha(Kriṣhṇa)

manasā – by my mind(heart)

smarāmi – I recollect

I offer my salutations to Mukundha, the infant who is lying, on a Banyan leaf, and placing his lotus-like foot, in his lotus-like mouth, with his lotus-like hand.

Note: Hand-foot-mouth syndrome is symbolic of sruṣṭi-sthhithi-layam.

●        Hand indicating creation.

●        Foot denoting the slippery foothold for evanescent existence.

●        Mouth for culmination, into where any created existence will be gulped down – inasmuch as the triad of the worlds is in the belly of that boy.

Kasthūri thilakam

Composer: Śhrī Bilwamaṅgala
Language: Sanskrit

Meanings - Word by word: Team Ambalam

Meanings - Overall: www.sanskritdocuments.org/sites/giirvaani/giirvaani/.../skka_ch_2.ht.

Alignment, Diacriticals & consequent spelling changes, Language & grammar editing, if any and necessary, of existing meaning: Team Ambalam

Verse Selected From Śhrī Kruṣhṇa Karṇāmrutham

Kasthūri thilakam lalāṭa phalake vakṣhah sthhale kausthubham
nāsāgre nava maukthikam kara thale veṇum kare kaṅkaṇam
sarvāṅge hari chandhanam cha kalayan kanṭhe cha mukthāvalīm
gopa sthri pariveṣhṭithah vijayathe gopāla chūḍāmaṇih

Meaning

Kasthūri thilakam lalāṭa phalake vakṣhah sthhale kausthubham
nāsāgre nava maukthikam kara thale veṇum kare kaṅkaṇam
sarvāṅge hari chandhanam cha kalayan kanṭhe cha mukthāvalīm
gopa sthri pariveṣhṭithah vijayathe gopāla chūḍāmaṇih

Kasthūri thilakam – a sacred mark of musk;

lalāṭa phalake – on the surface of his forehead;

 vakṣhah sthhale – on his chest;

 kausthubham – the precious gem which came from the milky ocean;
nāsāgre – at the tip of the nose;

 nava maukthikam – new pearls;

 kara thale – in the palms of the hands;

 veṇum – flute;

 kare kaṅkaṇam – bracelets in the wrists;
sarvāṅge – all over the body;

hari chandhanam cha – and the special sandal paste;

 kalayan – having smeared;

kanṭhe cha – and in the throat;

mukthāvalīm – string of pearls;
gopa sthri – the women from the cowherds group;

 pariveṣhṭithah – surrounded by;

vijayathe – be victorious;

gopāla chūḍāmaṇih – the gem among cowherds;

I salute the crown-jewel amongst the cowherds, who has a beautiful mark on the forehead drawn from the secretions from the navel of the musk-deer decorating his forehead; the precious kausthubham adorning his chest ; rare, new pearls embellishing his nostrils; a flute ( in the palm of his hands ; bracelets  adorning his wrists ; all  of his limbs  anointed with fragrant sandal-paste ; and  priceless strings of pearls  around his neck ; and sports around  surrounded by the Gopis of Vrundhāvan.

Note:

●        The musk-deer is an inhabitant of the Himalayan ranges, and it was the royal family of Nepal that supplied it to temples like the Jagannath mandhir in Puri. Ever since the monarchy in Nepal fell, Kasturi has become scarce!

●        Phalaka refers to a flat surface.

●        Kausthubham is a priceless gem that emerged when the kṣhīra sāgara was churned.

Maulau Gaṅgā

Composer: Appayya Dīkṣhitha
Language: Sanskrit

Meanings - Word by word: Team Ambalam

Meanings - Overall: zomobo.net

Alignment, Diacriticals & consequent spelling changes, Language & grammar editing, if any and necessary, of existing meaning: Team Ambalam

Maulau Gaṅgā Śhaśhāṅkau
Kara Charaṇa Thale Śhīthalāṅga Bhujaṅgaha
Vāme Bhāge Dhayārdhrā Himagiri Thanayā
Chandanam Sarvagāthre

Idam Śhītham Prabhūtham
Thava Kanakasabha Natha Sodum Kva Shakthihi
Chitte Nirvedha Thapthe Yadhi Bhavathi Na The
Nithya Vāso Madhīye

Meaning:

Maulau Gaṅgā Śhaśhāṅkau
Kara Charaṇa Thale Śhīthalāṅga Bhujaṅgaha
Vāme Bhāge Dhayārdhrā Himagiri Thanayā
Chandanam Sarvagāthre

Maulau – on the locks;

Gaṅgā – the river Gaṅgā;

Śhaśhāṅkau – the moon;
Kara – the hands;

Charaṇa – the feet;

Thale – on the surface;

Śhīthalāṅga – cold body;

Bhujaṅgaha – serpent;
Vāme – the left;

Bhāge – side;

Dhayārdhrā – (wet with) Compassion;

Himagiri Thanayā – the daughter of the Himalayas;
Chandanam – sandal paste;

Sarvagāthre – all over the frame;

On your locks are the river Gaṅgā and the moon. On your feet and arms are the cold serpents. On your left is the compassionate daughter of the snow mountains and you have applied cool sandal all over your body.

Idam Śhītham Prabhūtham
Thava Kanakasabha Natha Sodum Kva Shakthihi
Chitthe Nirvedha Thapthe Yadhi Bhavathi Na The
Nithya Vāso Madhīye

Idam – this;

Śhītham – cold;

 Prabhūtham – extreme;
Thava – for you;

 Kanakasabha Natha – o lord of the golden assembly;

Sodum – to bear;

Kva Shakthihi – what is the strength?
Chitthe – in the mind (of the devotee)

 Nirvedha – due to sin;

 Thapthe – as it is burning;

Yadhi Bhavathi – if possible;

 Na The – you;
Nithya – eternally;

Vāso – reside;

Madhīye – inside (my mind);

How, o lord of the golden cosmic hall, are you able to bear such cold atmosphere? You are welcome to stay eternally in my heart which is hot due to the sins I commit.

Pullāi pirandhālum

Composer: Gopālakriṣhṇa Bhārathi (Not very sure – could be Ūtthukāḍu Véṅkaṭasubbaiyer)
Language: Thamizh

Meanings - Word by word: Team Ambalam

Meanings - Overall: Śhyāma Priya, USA, http://fullcircle.hummaa.com

Alignment, Diacriticals & consequent spelling changes, Language & grammar editing, if any and necessary, of existing meaning: Team Ambalam

Pullāi pirandhālum Mirugādhi Jananaṅgaḷ Pasiyāri Magizhum Andro
Punḍāi Pirandhālum Pulatthiyargaḷ Konḍu Sila Piṇi Thīrthu Magizhvārandro
Kallai Pirandhālum Nallavargaḷ Miḍi Konḍu Kāṭchi Koḍutthiḍamandro
Kazhudhai Uruvāga Vandhālum Āvena Katthināl Kaikanḍa Sagunam Enbār
Ivai Ellām Illāmale Ippiravi Thandhu Ennaiyénga Viṭṭu(Viṭṭāi) Agala Nindrāi
Etthanai Piravi Varumō Appane Thillai Nagar Vāzh Naṭarājane
Īśhane Śhivakāmi Nésané Appané

Pullāi – as grass;

pirandhālum – if one were to be born;

Mirugādhi – the animals and others;

 Jananaṅgaḷ - living beings;

Pasiyāri – to satisfy hunger;

Magizhum – be happy;

Andro – is it not so? ;

Pūnḍāi – garlic;

Pirandhālum – if one were to be born;

 Pulatthiyargaḷ - the sages;

 Konḍu – to take;

Sila – for some;

Piṇi – disease;

Thīrthu – to heal;

 Magizhvārandro – they become happy;
Kallāi Pirandhālum – even if one were to be born as a stone;

 Nallavargaḷ - the good people;

Miḍi – feet;

 Konḍu – having placed;

 Kāṭchi – the sight of god;

Koḍutthiḍamandro – to give them the chance;
Kazhudhai – donkey;

Uruvāga Vandhālum-  come in the form;

 Āvena Katthināl – if one brays;

 Kaikanḍa – wished for;

Sagunam –omen;

 Enbār- will say;
Ivai Ellām – all these;

 Illāmale – not having;

 Ippiravi – this lifetime;

 Thandhu-having given;

 Ennaiyénga – making me yearn;

 Viṭṭu(Viṭṭāi) – having left me;

Agala Nindrāi – stood faraway;
Etthanai – how many ever;

Piravi – lives;

Varumō – will they come?

 Appane – o father of all;

Thillai Nagar – the city of Chidhambaram

 Vāzh – resident;

Naṭarājane – oNaṭarājā;
Īśhane – O Śhiva! ;

 Śhivakāmi – Pārvathi;

 Nésané – the love of;

Appané - o father of all;

Even if one were to be born as a lowly blade of grass, wouldn’t it be delighted to alleviate the hunger of creatures like deer and others? Even if one were to be born as a stinking piece of garlic, wouldn’t the ancient Rṣhis rejoice when they used it to alleviate some maladies? Even if one were to be born as a stone, wouldn’t it offer good men a vision of the deity by allowing them to place their feet on it? Even if one were to appear in the form of a donkey and bray people will say that it is a desired omen.

My lord, the reigning resident of Chidhambaram, the god who admits me into his good graces after he exterminates the stains of privation that tarnish me! The lord who is worshipped /praised/eulogized by wise men like and others.

O master of dance who resides/revels in the love of Pārvathi! You have given me this supposedly lofty human birth without any of these positive attributes, and have not only left me to languish as I pine/yearn to be useful (and for you as well), but have stood away from me.

Note:

●        “Kazhudhai katthināl nalla sagunam” means breying of a donkey is considered good omen.

●        It is correct that the human birth is the ultimate-'aridhu aridu, manidappiravi aridhu' in Thamizh. But what the composer meant was, all the other things mentioned are themselves useful to others even at the cost of their own life-like when the grass is eaten by the cow, it (grass) loses its life. In this context, man does not do anything for others, unless he is what is described by Thiruvaḷḷuvar as- anbudaiyir enbum uriyār pirarku'- compassionate people will even sacrifice their own bones for the welfare of others.

●        The concept here is that is not any odd stone, but a stone that forms a step in the front of a temple, standing on which devotees have their darśhana. The same concept has been enunciated by Śhrī Kulaśhekhara Āzhvār in his pāsuram- cheḍiyaya valvinaigal thīrkum neḍumale, in which he writes of his yearning to be reborn as a step (paḍi) in front of the sanctum sanctorum of the temple at Thirupathi.

Rāma

Composer:Thulasidhās
Language: Sanskrit

Meanings - Word by word: Śhyāma Priya, USA, http://fullcircle.hummaa.com

Meanings - Overall: Team Ambalam

Alignment, Diacriticals & consequent spelling changes, Language & grammar editing, if any and necessary, of existing meaning: Team Ambalam

Śhāntham Śhāśhvatham Aprameyam Anagham Nirvāṇa Śhānthipradham
Brahma Śhambhu Phaṇīndhra Sevyamānisam Vedhānthavedhyam Vibhum |
Rāmākhyam Jagadiśhvaram Suragurum Maya Manuṣhyam Harim
Vandheham Karuṇākaram Raghuvaram Bhūpālachuḍāmaṇim ||

Śhāntham - The peaceful one (i.e. devoid of sorrow, anger, hatred, etc.);

 Śhāśhvatham - The eternal;

Aprameyam - The Immeasurable;

Anagham - The perfect (in qualities untouched by modes of passion (rājasa) and ignorance (thāmasa);

Nirvāṇa Śhānthipradham- The granter of limitless peace;
Brahmā - chathurmukha brahmā, son of Śhrīmannārāyaṇan (in Tamil - ayan);

Śhambhu - Lord Śhiva, son of chaturmukha brahmā (in Tamil- aran);

Phaṇi- Ādhiśheṣha (also, Lakṣhmaṇa, Balarāma, Rāmānuja);

Indhra -Surapathi Indhradheva (brother of Vāmanamūrthi);
Sevyam-prostrate;

aniṣham- always;

 Vedhānthavedhyam - glories sung by the Vedhas;

Vibhum- All pervading (same meaning as the Śhabhda Viṣhṇu);
Rāmākhyam- One who is so charming and delightful - One who has the name of Rāma;

Jagadiśhvaram- The Universal Lord;
Suragurum- One who is the guru for the suras (demigods in general), Bruhaspathi avathāram;
 Māyā Manuṣhyam - One who does deceitful yet wonderful tricks.(This word need not just be taken as illusion in an Adhvaithic connotation. In Viśhiṣhṭādhvaitham, we defined it as Āśhcharyacheṣṭitham;

Harim- One who steals our Pāpas (as defined by Prahladhāzhvān) and One who came to rescue the Elephant (as defined by Śhukhabrahmarṣhi);
Vandheham -My obeisance (I offer my respects);
Karuṇākaram- The most compassionate;

Raghuvaram – to the best from the Raghu Dynasty;
Bhūpāla- the ruler of the earth;
chuḍāmaṇim- to the crown jewel;

I bow down to that peaceful, eternal, immeasurable, perfect, granter of limitless peace, who is prostrated to by Brahmā, Śhiva, Ādhiśheṣha and Indhra, whose glories are sung by the Vedhas, who is all pervading, charming, the universal Lord, who is the teacher of the Gods and does wonderful tricks, the one who steals our de-merits, the most compassionate, the best of the Raghu dynasty and the crown jewel amongst the rulers of the earth .

Ramo Nāma Babhūva

Composer: Śhrī Bilwamaṅgala
Language: Sanskrit

Meanings - Word by word: Team Ambalam

Meanings - Overall: www.srihayagrivan.org/ebooks/014_kk_p2_pt2.pdf

Alignment, Diacriticals & consequent spelling changes, Language & grammar editing, if any and necessary, of existing meaning: Team Ambalam

Verse Selected From Śhrī Kruṣhṇa Karṇāmrutham

Rāmo Nāma Babhūva Hum Thath Abalā Sīthā Ithi Hum Thau Pithuhu

Vacha Panchavaṭī Thaṭe Viharathaha Thām Aharath Rāvaṇaha |

Nidhrārtham Jananī Katham Iti Hareh Humkārathah Śhrunvathaha

Saumithre Kva Dhhanur Dhhanur Dhhanurithi Vyāghra Giraha Pāthu Naha

|| Kruṣhṇa Karṇāmrutham Śhlokam 2:71||

Rāmo Nāma – by the name, Rāma;

Babhūva – was there;

 Hum- ok or yes as a reply or response;

Thath Abalā – that frail person (woman, wife)

Sīthā Ithi – was with the name, Sīthā

 Hum - ok or yes as a reply or response;

Thau – they both;

Pithuhu Vacha – the words of the father;

 Panchavaṭī Thaṭe – on the banks of Panchavaṭī;

 Viharathaha – were staying;(roaming about)

Thām – her;

Aharath – kidnapped;

Rāvaṇaha - Rāvaṇa, the demon;

Nidhrārtham – in order to sleep;

 Jananī – the mother

 Katham- story

 Ithi Hareh- thus it is so of Hari

 Humkārathah – making ‘hum’ sounds as reply;

 Śhrunvathaha – listening to;

Saumithre Kva Dhhanur Dhhanur Dhhanurithi – O son of Sumithrā (Lakṣhmaṇa), where is my bow? The bow, the bow??

Vyāghra Giraha – the tiger like

 Pāthu – protect;

Naha – us;

Yaśhodhā started telling Kruṣhṇa a story and Kruṣhṇa was listening to it by saying

‘hum’ meaning ok or yes.

Yaśhodhā  - There was Rāma

Kruṣhṇa- ok

Yaśhodhā  - He had a wife , Sīthā

Kruṣhṇa-ok

Yaśhodhā - when they both went to the forest at the words of His father and lived in Panchavaṭi

Kruṣhṇa - ok

Yaśhodhā - Rāvaṇa carried Her off.

Immediately Kruṣhṇa said, - “Oh Lakṣhmaṇa, where is my bow? The bow, the bow”

He became Rāma in that instant remembering His former avathāra.

May that brave lord protect us.

Saraswathi

Composer: Anon
Language: Sanskrit

Meanings - Word by word: Team Ambalam

Meaning - Overall: www.vedantatoronto.ca/Vidyamandir/saraswati.doc

Note: http://blog.practicalsanskrit.com/2009/06/saraswati-namastubhyam.html

Alignment, Diacriticals & consequent spelling changes, Language & grammar editing, if any and necessary, of existing meaning: Team Ambalam

Saraswathi Namasthubhyam Varadhe Kāmarūpiṇi |
Vidhyārambham Kariṣhyāmi, Siddhirbhavathu Me Sadhā ||

Saraswathi – O Saraswathi;

 Namasthubhyam  - Salutations to you;

Varadhe – giver of boons;

Kāmarūpiṇi – one with a beautiful form;

Vidhyārambham  - beginning of learning;

Kariṣhyāmi – I will be doing so;

Siddhirbhavathu – may there be accomplishment

Me – for me;

 Sadhā – always.

O divinity of learning, giver of boons, giver of form to desire, I am going to start studying, may it always be my success.

Note:
varadhe = o varadhā (vara = boon, dhā = giver (fem.), dha = giver (masc.) )

Jala-dha = giver of water (clouds), neera-dha = giver of water (jala, neera = water.
-dhhi = treasure, reservoir, e.g. jala-dhhi = ocean

Why is the divinity of learning, knowledge called Saraswathi - the name of a river, whose literal meaning is 'one with flow'?

1. Why is she called boon-giver?
2. Why is she called giver of form to desire? Shouldn't that be lakshmi - the divinity of prosperity?

1. Why is the divinity of learning, knowledge called Saraswathi - the name of a river, whose literal meaning is 'one with flow'
   
   The words sarithā(river), sarovara (lake), sarisarpa (reptiles), sarpa (serpent) all have the same root - to flow.
   Water flows. That is its Dhharma - defining quality. Actually the generic term for liquid is the same as for water!
   That is another digression in what is dhharma? The defining quality, that quality which upholds the identity of the entity. E.g. The Dhharma of student is to study. If she/he is not studying, it is just enrollment in the class, not studentship.
   
   Now, knowledge is free flowing, for all. E.g. If you tune off your TV or radio, do the broadcasting waves not exist? They do. Just that you are tuned out of them. Similarly, to learn you need a radio, and a tuner to tune in. The laws of nature, physics, gravity have always been there, only Newton first formulated the laws in the western world. Where do great scientists make discoveries and invention? At the forefront of research, it ultimately comes from one's own brain! From inside, not outside!
   
   So it is all up for grabs. Patent etc. Are modern ways to stop the flow of this perennial knowledge.  How did they do this earlier? Using codes, secret knowledge was passed on selectively, or not telling the recipe but giving the medicine. In Hithopadheśha there is a Śhloka that says to keep many things secret - medicine (recipe), financial loss, net worth, past affairs, etc.
   
   
   2. Why is she called boon-giver?
   People all over the world ask for their form of divinity for blessings, favors etc. Give me money, give me health, give me this, that. But ultimately who does anything? We, ourselves. It is the knowledge that gives us the boon we desire. Knowledge is surely power!  If we know about hygiene, nutrition, exercise etc. we will remain healthy. If we know about how to make and manage money, we will become wealthy. So the boons are realized through acquiring of knowledge.

3. Why is called giver of form to desire? Shouldn't that be Lakṣhmi - the divinity of prosperity?

We think that for a project the most important thing is resources, money and venture capital. But what if there is no technology, brain power to back that project? Will a venture capitalist put his or her money in a company that has no brain power behind it? The world had enough resources and money even 500 years back, but we went on moon only after the knowledge of rocket science developed to a certain level.

So, we may desire, but the desires turn into reality only through knowledge (of how to turn them into reality).
Kāma = desire, rūpa = form. So knowledge turns desires into reality.

A simple Śhloka for starting students has so much deep meaning hidden in it. This is also called the Saraswathi manthra.

Hope you found it useful. 'Siddhih bhavathu the sadhā' always, may you have success.

Śhiva

Composer: Thirunāvukkarasar
Language: Thamizh

Meanings - Word by word: ?

Meanings - Overall: ?

Alignment, Diacriticals & consequent spelling changes, Language & grammar editing, if any and necessary, of existing meaning: Team Ambalam

Kuniththa puruvamum kovvaich chevvāyil kumizh(kumai) chirippum
paniththa chaḍaiyum pavazham pōl méniyir pālvennīrum
iniththamuḍaiya eḍuththa porpādhamum kāṇappetrāl
maniththap piraviyum véṇḍuvadhe indha mānilaththe

Meaning-
Kuniththa puruvamum kovvaich chevvāyil kumizh(kumai) chirippum
paniththa chaḍaiyum pavazham pōl méniyir pālvennīrum
iniththamuḍaiya eḍuththa porpādhamum kāṇappetrāl
maniththap piraviyum véṇḍuvadhe indha mānilaththe

petrāl -If I were fortunate enough to be granted;

kāṇa -a vision of Śhiva;

puruvamum - with eyebrows; that are exact mirror images

 kunittha - perfectly arched;

 puruvam - eyebrows;

sirippum- with a tiny smile;

kumizh - bubbling/playing; (If ‘kumai’ refer note below)

sevvāyil- on beautiful lips;

kovai - that are luscious as red-berries;

panittha  - with cascading;

saḍaiyum  - masses of matted locks;

pāl - with milk-like;

 vennīro  - white vibhuti; 

méniyil - adorning a complexion(that is like burnished gold)

pavazham-pol - like a coral; inittham -with bark;

 uḍaiyai - garments; por -with a golden;

pādham- foot; (that is raised, then)

véṇḍuvadhe - why would I need/seek?

māniḍa - another human; 

piravi –birth;

indha- in this;

mānilatthe – world;

Raised brows, beautiful red lips sporting a slight smile, wet locks of hair, fair body shining like a jewel, one foot lifted and if you get to see all of these, your birth as human being in this country/world is a blessed one. Why would you need another birth?

Thirunāvukkarasar describing Śhiva as Naṭarājā of Chidhambaram.

Note:

●        kunitthal means to multiply, I have interpreted this loosely as to have mirror image eyebrows - a mark of the lord's perfection.

●        If this word is kumai, then, I think it refers to the fact that Śhiva destroyed the three celestial cities (Thripuram) with a smile - so, 'kumai sirippu' would be a 'smile that destroys'

Śhiva panchākṣhara sthothram

Composer: Ādhi Śhankarāchārya
Language: Sanskrit

Meanings - Word by word: Team Ambalam

Meanings - Overall: Translated by P R Ramachander.

Alignment, Diacriticals & consequent spelling changes, Language & grammar editing, if any and necessary, of existing meaning: Team Ambalam

Rāga: Nāṭṭai

Nāgendhra hārāya thrilochanāya,
bhasmāṅga rāgāya maheśhwarāya,
nithyāya śhudhhāya dhigambarāya,
thasmai nakārāya namah śhivāya. 1

Nāgendhra - the king of snakes;

Hārāya - who wears as garland;

 Thrilochanāya - Who has three eyes;
bhasmāṅga - who wears ash all over him

Rāgāya –happily;

Maheśhwarāya- who is the greatest lord;
nithyāya - who is forever;

 Śhudhhāya - who is the purest

 Dhigambarāya - who wears the directions themselves as dress
thasmai nakārāya namah śhivāya - namah -My salutations; to the letter 'na' (nakara), which is Śhiva.

My salutations to the letter 'na' (nakara), which is Śhiva, who wears the king of snakes as a garland, has three eyes, who wears ash all over happily, the greatest god, who is the purest and  who wears the directions as a dress.

Rāga: Malayamārutha / Māṇḍ

Mandhākinī salila chandhana charchithāya,
nandhīśhwara pramathha nāthhha maheśwarāya,
mandhāra puṣhpa bahu puṣhpa supūjithāya,

thasmai makārāya namah Śhivāya. 2

Mandhākinī – River Gaṅgā;

salila –waters;

chandhana- sandal;

 charchithāya-has applied;

nandhīśhwara-the bull Nandhi;

 pramathha nāthhha-the overlord;

 maheśwarāya- who is the greatest lord;
mandhāra-name of a flower;

 puṣhpa- flower/s;

 bahu puṣhpa- many flowers;

 supūjithāya - who is worshipped;

thasmai makārāya namah śhivāya - My salutations to the letter 'ma', which is Śhiva.

My salutations to the letter 'ma', which is Śhiva, who is bathed by waters of the Gaṅgā, who applies sandal paste all over him, who has lord Nandhi as his chieftain, who is the greatest lord,
and who is worshipped by mandhāra and many other flowers.

Rāga: Śhivaranjani

Śhivāya gauri vadhanāravindha,
sūryāya dakṣha dhwara nāśhakāya,
śhrī nīla kanṭhāya vruṣha dhhwajāya,
thasmai śhikārāya namah śhivāya 3

Śhivāya – Śhiva;

gauri – Pārvathi;

vadhanāravindha- lotus like face;
sūryāya – the sun to;

dakṣha - Dakṣha, the father of Sathi

dhwara nāśhakāya – destroyer of sacrifice;
śhrī nīla kanṭhāya – one with the blue throat;

vruṣha dhhwajāya – with the bull on his flag;
thasmai śhikārāya namah śhivāya - My salutations to the letter 'shi'  , which is Śhiva.

My salutations to the letter 'shi, which is Śhiva, who is peace personified, who is like Sun to the lotus- face of Gauri, who destroyed the fire sacrifice of Dhakṣha, who has a blue neck and who has a bull in his flag.

Rāga: Valachi

Vasiṣhṭa kumbhodhbhava gauthamādhi
Munīndhra dhevārchitha śhekharāya
chandrarka  vaiswanara lochanaya
thasmai vakārāya namah śhivāya 4

Vasiṣhṭa  - Vasiṣhṭa;

Kumbhodhbhava – Agasthya (supposedly born out of a pot);

 Gauthamādhi – Gauthama and other sages;
Munīndhra – great sages or leaders amongst sages;

Dhevārchitha – worshipped by the Dhevas;

 Śhekharāya – Śhiva;
chandra– the moon; arka – sun; 

 vaiśhwānara - fire;

lochanaya – as his eyes;
thasmai vakārāya namah śhivāya - My salutations to the letter 'va' , which is Śhiva

My salutations to the letter 'va' , which is Śhiva, who is worshipped by great sages like Vasiṣhṭa, Agasthya and Gauthama, as also the Dhevas, and who has the sun, the moon and the fire as his three eyes.

Rāga: Yamankalyān

Yakṣha swarūpāya jaṭhādhharāya,
pināka hasthathaya sanathanaya,
divyaya devaaya digambaraya,

thasmai vakārāya namah śhivāya. 5

Yakṣha swarūpāya – to the one who has the form of Yakṣha

 jaṭhādhharāya – one who wears matted locks
pināka hasthathaya – to the one who holds the spear in his hand;

sanathanaya – to the eternal one;
divyaya – to the divine one;

devaaya – to the god;

digambaraya – to the one who wears the directions as a garment.

thasmai yakārāya namah śhivāya. - My salutations to the letter 'ya', which is shiva,
 

My salutations to the letter 'ya' , which is Śhiva, who takes the form of yaksha,
who has a tufted hair, who is armed with spear, who is forever filled with peace, who is godly, who is the great god and who wears the directions themselves as dress.

Phalasruthi

Panchākṣharamidham puṇyam,
ya paṭheth śhiva sannidhou,
śhivalokam avāpnothi,
śhivena saha modhathe .

Panchākṣharamidham - these five letters;

puṇyam – meritorious;
ya paṭheth – whosoever reads;

śhiva sannidhou – in the presence of Śhiva;
śhivalokam – the world of Śhiva;
avāpnothi – obtains;
śhivena saha – with Śhiva;
modhathe  - enjoys;

Whoever repeats this Śhiva panchākṣhara sthothra composed with the five holy letters before lord Śhiva, he attains that supreme abode of his and enjoys the eternal bliss.

Note: In Hindhuism, many of us consider the word Śhivam as whole without any division.  Pūrṇam, Maṅgalam are its other synonyms. In other words, auspiciousness and perfection.

 It refers to lord Śhiva, who is perfection personified and does not depend on any external resources to attain that perfection.  Naturally because of this self-perfection, Śhiva is in a state of eternal bliss.

Panchākṣhara, the supreme manthra of the Śhaivites, is referred as the holy five syllables.  In the state of Thamizhnāḍu, this panchākṣhara has a special connotation.  It is extolled as the thirumūlar thirumanthiram.  Thirumūlar extols the five (pancha) sacred syllables na ma śhi va ya thus:

●        Na-the concealing grace ("waiting" for the individual to mature).

●        Ma-the three mālās (chains) of Āṇavam (primal ignorance/ego), Karma (cause & effect) and Māyā (illusory or temporal nature of existence).

●        Shi-Śhiva

●        Va - the revealing grace (spiritual awakening).

●        Ya=the soul (jīvāthma)

Still dissatisfied, Thirumūlar goes one step further and give this explanation:  "His feet are the letter na. His navel is the letter ma. His shoulders are the letter śhi. His mouth, the letter va his radiant cranial center aloft is ya. Thus is the five-lettered form of Śhiva."

This five letter mantra stands in the middle of the Vedhas, the śhatha rudhrīyam or rudhra sūktham. The Vedha samhithā, hails lord Śhiva, as the lord of the three worlds, and salutes him as

  "namah: śhivāya cha śhivatharāya cha"

The subtle meaning of this supreme mantra of all Śhaivaites is that "by negating my ahaṅkāra (my ego), I am realizing that everything in me is his".

In Kriṣhṇa Yajur Vedha (Thaittirīya samhithā 4.5.8). The importance of this manthra is expressed thus:

Namastharāya namah śhambhave cha mayobhave cha,
namah śhankarāya cha mayaskarāya cha,
namah śhivāya cha śhivayatharāya cha.

Meaning:

"Homage to the source of health and to the source of delight; homage to the maker of health and to the maker of delight; homage to the auspicious and to the more auspicious." 

Vandhe Mātharam

Composer: Bankim Chandra Chatterjee (also called Bankim Chandra Chattopadhyay)
Language: Sanskrit

Meanings - Word by word: Team Ambalam

Meanings - Overall: Sri Aurobindo - http://www.bhavans.info/heritage/vandemataram.asp

Alignment, Diacriticals & consequent spelling changes, Language & grammar editing, if any and necessary, of existing meaning: Team Ambalam

Vandhe mātharam

Sujalām suphalām malayaja śhīthalam,
Sasyaśhyāmalam mātharam!

Śhubhra jyothsna-pulakitha yāminīm,
phullakusumitha-dhrumadhala śhobhinīm
suhasinīm sumadhhura bhāṣhinīm,
sukhadhām varadhām mātharam!

Thrimśhakoṭikāntha-kalākala-ninādha karāle
dhvithrimśhakoṭi bhujair dhhrutha-khara karāvale
abalā kena ma eta bale!
Bahubaladharinīm, namāmi thārinin,
ripudhalavāriṇīm mātharam!

Thumi vidhyā, thumi dhharma,
thumi hridhi, thumi marma,
thvam hi prāṇah śharire!
Bahuthe thumi mā śhakthi,
hridhaye thume ma bhakthi,
thomari prathimā gari mandhire mandhire !

Thvam he dhurgā daśhapraharaṇa dhhāriṇi,
kamala, kamala-dhala-vihāriṇi,
vāṇi vidhyādhāyini namāmi thvam
namāmi kamalām amalām athulām,
sujalām suphalām mātharam,
vandhe mātharam!

Śhyāmalām, saralām, susmithām, bhūṣhitham,
dharinīm, bharanīm mātharam.

Meaning:

Vandhe mātharam

Vandhe - I bow to;

mātharam – mother

I bow to thee, O Mother!

Sujalām suphalām malayaja śhīthalam,
Sasyaśhyāmalam mātharam!

Sujalām – with abundant water;

Suphalām- full of fruits;

malayaja - the winds of the south;
śhīthalam - cool with;

Sasyaśhyāmalam- dark with the crops;

mātharam!-  The mother !

Richly-watered, richly-fruited, cool with the winds of the south,
dark with the crops of the harvests, the mother !

Śhubhra jyothsna-pulakitha yāminīm,
phullakusumitha-dhrumadhala śhobhinīm
suhasinīm sumadhhura bhāṣhinīm,
sukhadhām varadhām mātharam!

Śhubhra jyothsna- the bright moonlight;

pulakitha – rejoicing;

yāminīm – night;
phullakusumitha – flowers in bloom;

dhrumadhala - trees

śhobhinīm - shining
suhasinīm – smiling

sumadhhura bhāṣhinīm- speaking sweetly
sukhadhām – giver of joy

varadhām – giver of boons

mātharam! – the mother!

Her nights rejoicing in the glory of the moonlight,
her lands clothed beautifully with her trees in flowering bloom,
sweet of laughter, sweet of speech,
the mother, giver of boons, giver of bliss!

Thrimśhakoṭikanṭha-kalākala-ninādha karāle
dhvithrimśhakoṭi bhujair dhhrutha-khara karāvale
abalā kena ma eta bale!
Bahubaladharinīm, namāmi thārinin,
ripudhalavāriṇīm mātharam!

Thrimśhakoṭi -

kanṭha-kalākala- noise of the throat;

ninādha – sounds;

karāle – fierce;
dhvithrimśhakoṭi-

 bhujair dhhrutha-held by the shoulders;

khara - swords

karāvale – in the hand
abalā -weak

kena –by whom?

ma eta–that you are

 bale! -said
Bahubaladharinīm – one who has a lot of strengths;

 namāmi – I bow to

thārinin – one who saves;
ripudhala- army of enemies;

vāriṇīm – one who drives away;

 mātharam!- the mother;

Terrible with the clamorous shout of seventy million throats,
and the sharpness of swords raised in twice seventy million hands,
who sayeth to thee, mother, that thou art weak?
Holder of multitudinous strength, I bow to her who saves,
to her who drives from her the armies of her foemen, the mother!

Thumi vidhyā, thumi dhharma,
thumi hridhi, thumi marma,
thvam hi prāṇah śharire!
Bahuthe thumi mā śhakthi,
hridhaye thume ma bhakthi,
thomari prathimā gari mandhire mandhire !

Thumi vidhyā – you are the knowledge;

 thumi dharma – you are the virtue;
thumi hridhi – you are the heart;

 thumi marma – you are the secret one inside;
thvam hi – you indeed are;

prāṇah – the life in; śharire!- the body!
Bahuthe – in the shoulder(arms);

thumi mā śhakthi – you are the goddess of strength;
hridhaye – in the heart;

thume ma bhakthi – you are the goddess of devotion
thomari – your; prathimā – image;

 gari – to place in;

 mandhire mandhire !- in the temples;

Thou art knowledge, thou art conduct,
thou art heart, thou art soul,
for thou art the life in our body.
In the arm thou art might, o mother,
in the heart, o mother, thou art love and faith,
it is thy image we raise in every temple.

Thvam he dhurgā daśhapraharaṇa dhhāriṇi,
kamala, kamala-dhala-vihāriṇi,
vāṇi vidhyādhāyini namāmi thvam
namāmi kamalām amalām athulām,
sujalām suphalām mātharam,
vandhe mātharam!

Thvam he dhurgā – You are goddess Durga

daśhapraharaṇa dhhāriṇi – holding the ten weapons of destruction
kamala – the lotus;

kamala-dhala-vihāriṇi – one who sports in the lotus petals;
vāṇi  - speech;

vidhyādhāyini – giver of knowledge;

namāmi thvam – I bow to you;
namāmi – I bow to;

kamalām – the goddess of wealth;

amalām – pure;

athulām – incomparable;
Sujalām – with abundant water;

Suphalām- full of fruits;

mātharam!-  The mother !

Vandhe mātharam – Hail to the mother!

For thou art Durga holding her ten weapons of war,
kamala at play in the lotuses
and speech, the goddess, giver of all lore, to thee i bow!
I bow to thee, goddess of wealth, pure and peerless,
richly-watered, richly-fruited, the mother!

Śhyāmalām, saralām, susmithām, bhūṣhitham,
dharinīm, bharanīm mātharam.

 Śhyāmalām – the dark one;

 Saralām – the simple one;

Susmithām – the smiling one;

 bhūṣhitham – the bejewelled one;
dharinīm – the one who is adorned;

bharanīm – One who is prosperous;

mātharam – the mother!
 
I bow to thee, other, dark-hued, candid,
Sweetly smiling, jewelled and adorned,
the holder of wealth, the lady of plenty, the mother