Jivanmukta Ananda Lahari (The bliss-waves of the living-liberated) - Sanskrit Text, Translation, Brief Commentary, Word-for-word meaning, and Chanting
जीवन्मुक्तानन्दलहरी
Jīvanmuktānandalaharī
The bliss-waves of the living-liberated
Jīvanmuktānandalaharī (Jivanmukhtha Ananda Lahari) or “The bliss-waves of the living-liberated” is a hymn (stotram) composed by Sri Shankara Bhagavadpada Acharya. This article contains the Sanskrit text, along with English translation and word-for-word meaning of the hymn. It also contains a brief comentary, Roman transliteration, prose order in Sanskrit and an audio file containing the chanting of the hymn.
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Sanskrit Text, English Transliteration and English Translation
Sanskrit Test, English Transliteration and English Translation
॥ जीवन्मुक्तानन्दलहरी ॥
|| Jīvanmuktānandalaharī ||
पुरे पौरान्पश्यन्नरयुवतिनामाकृतिमया न्सुवेषान्स्वर्णालङ्करणकलितांश्चित्रसदृशान् ।
स्वयं साक्षाद्रष्टेत्यपि च कलयंस्तैः सह रम
न्मुनिर्न व्यामोहं भजति गुरुदीक्षाक्षततमाः ॥१॥
pure paurānpaśyannarayuvatināmākṛtimayā nsuveṣānsvarṇālaṅkaraṇakalitāṃścitrasadṛśān |
svayaṃ sākṣādraṣṭetyapi ca kalayaṃstaiḥ saha rama
nmunirna vyāmohaṃ bhajati gurudīkṣākṣatatamāḥ ||1||
Looking at the city dwellers in the city, who are in various forms such as a man, a young woman, (etc.), well-dressed, decorated with golden ornaments, (appearing) like (images in) a painting,
and also considering “I am verily the observer” thus,
revelling along with them (i.e., the city dwellers),
the liberated being, having destroyed ignorance through the initiation of the guru, does not get bewildered
वने वृक्षान्पश्यन्दलफलभरान्नम्रसुशिखा न्घनच्छायाच्छन्नान्बहुलकलकूजद्विजगणान्।
भजन्घस्रे रात्राववनितलतल्पैकशयनो
मुनिर्न व्यामोहं भजति गुरुदीक्षाक्षततमाः ॥२॥
vane vṛkṣānpaśyandalaphalabharānnamrasuśikhā nghanacchāyācchannānbahulakalakūjadvijagaṇān|
bhajanghasre rātrāvavanitalatalpaikaśayano
munirna vyāmohaṃ bhajati gurudīkṣākṣatatamāḥ ||2||
In the forest, during the daytime, looking at trees wih abundant leaves and fruits and beautiful crests that bow down, enveloped in dense shadow,
experiencing the multitude of birds, cooing and cawing in soft and melodious tones,
(and) during the night sleeping alone on a bed of earth below,
the liberated being, having destroyed ignorance through the initiation of the guru, does not get bewildered.
कदाचित्प्रासादे क्वचिदपि च सौधेषु धनिनां
कदा काले शैले क्वचिदपि च कूलेषु सरिताम् ।
कुटीरे दान्तानां मुनिजनवराणामपि वस
न्मुनिर्न व्यामोहं भजति गुरुदीक्षाक्षततमाः ॥३॥
kadācitprāsāde kvacidapi ca saudheṣu dhanināṃ
kadā kāle śaile kvacidapi ca kūleṣu saritām |
kuṭīre dāntānāṃ munijanavarāṇāmapi vasa
nmunirna vyāmohaṃ bhajati gurudīkṣākṣatatamāḥ ||3||
Living sometimes in a palace,
and also sometimes in the mansions of rich people,
sometimes in dark blue mountains,
and also sometimes on the banks of rivers,
and also in the huts of the best among the saintly people who have subdued their senses,
the liberated being, having destroyed ignorance through the initiation of the guru, does not get bewildered.
क्वचिद्बालैः सार्धं करतलगतालैः सहसितैः क्वचित्तारुण्यालङ्कृतनरवधूभिः सह रमन् । क्वचिद्वृद्धैश्चिन्ताकुलितहृदयैश्चापि विलप
न्मुनिर्न व्यामोहं भजति गुरुदीक्षाक्षततमाः ॥४॥
kvacidbālaiḥ sārdhaṃ karatalagatālaiḥ sahasitaiḥ kvacittāruṇyālaṅkṛtanaravadhūbhiḥ saha raman | kvacidvṛddhaiścintākulitahṛdayaiścāpi vilapa
nmunirna vyāmohaṃ bhajati gurudīkṣākṣatatamāḥ ||4||
Revelling sometimes with children who are laughing and clapping hands,
sometimes with women who are youthful and well-decorated,
and also lamenting sometimes with with old people whose hearts are filled with anxiety,
the liberated being, having destroyed ignorance through the initiation of the guru, does not get bewildered.
कदाचिद्विद्वद्भिर्विविदिषुभिरत्यन्तनिरतैः कदाचित्काव्यालङ्कृतिरसरसालैः कविवरैः ।
कदाचित्सत्तर्कैरनुमितिपरस्तार्किकवरै
मुनिर्न व्यामोहं भजति गुरुदीक्षाक्षततमाः ॥५॥
kadācidvidvadbhirvividiṣbhiratyantanirataiḥ kadācitkāvyālaṅkṛtirasarasālaiḥ kavivaraiḥ |
kadācitsattakairanumitiparastārkikavarai
munirna vyāmohaṃ bhajati gurudīkṣākṣatatamāḥ ||5||
(Revelling) sometimes with with scholars who are extremely dedicated and and eager to learn,
sometimes with with great poets who are brimming with the essence of the figurative speeches of literature,
sometimes with the best logicians possessing right logic and excellent inference,
the liberated being, having destroyed ignorance through the initiation of the guru, does not get bewildered.
कदा ध्यानाभ्यासैः क्वचिदपि सपर्यां विकसितैः
सुगन्धैः सत्पुष्पैः क्वचिदपि दलैरेव विमलैः ।
प्रकुर्वन्देवस्य प्रमुदितमनाः सन्नतिपरो
मुनिर्न व्यामोहं भजति गुरुदीक्षाक्षततमाः ॥६॥
kadā dhyānābhyāsaiḥ kvacidapi saparyāṃ vikasitaiḥ
sugandhaiḥ satpuṣpaiḥ kvacidapi dalaireva vimalaiḥ |
prakurvandevasya pramuditamanāḥ sannatiparo
munirna vyāmohaṃ bhajati gurudīkṣākṣatatamāḥ ||6||
Revering god with great humility and a pleasant mind,
sometimes through the practice of meditation,
sometimes also (through) worship with with truly frangrant flowers in full bloom,
sometimes also (through worship) with just clean leaves,
the liberated being, having destroyed ignorance through the initiation of the guru, does not get bewildered.
शिवायाः शम्भोर्वा क्वचिदपि च विष्णोरपि
कदा गणाध्यक्षस्यापि प्रकटितवरस्यापि च कदा ।
पठन्वै नामालिं नयनरचितानन्दसलिलो
मुनिर्न व्यामोहं भजति गुरुदीक्षाक्षततमाः ॥७॥
śivāyāḥ śambhorvā kvacidapi ca viṣṇorapi
kadā gaṇādhyakṣasyāpi prakaṭitavarasyāpi ca kadā |
paṭhanvai nāmāliṃ nayanaracitānandasalilo
munirna vyāmohaṃ bhajati gurudīkṣākṣatatamāḥ ||7||
Chanting the many names of Parvati (Shakti) sometimes, or of Shiva also, sometimes of Vishnu too, sometimes also of Ganesha, and sometimes of the primordial manifestation, indeed causing tears of joy to well up in the eyes,
the liberated being, having destroyed ignorance through the initiation of the guru, does not get bewildered.
कदा गङ्गाम्भोभिः क्वचिदपि च कूपोत्थसलिलैः क्वचित्कासारोत्थैः क्वचिदपि सदुष्णैश्च शिशिरैः।
भजन्स्नानं भूत्या क्वचिदपि च कर्पूरनिभया
मुनिर्न व्यामोहं भजति गुरुदीक्षाक्षततमाः ॥८॥
kadā gaṅgāmbhobhiḥ kvacidapi ca kūpotthasalilaiḥ kvacitkāsārotthaiḥ kvacidapi saduṣṇaiśca śiśiraiḥ|
bhajansnānaṃ bhūtyā kvacidapi ca karpūranibhayā
munirna vyāmohaṃ bhajati gurudīkṣākṣatatamāḥ ||8||
Bathing sometimes with the waters of the Ganges river,
and sometimes also with water rising in a well,
sometimes with (water) taken from a pond,
sometimes with truly hot (water) and also with cold (water),
and sometimes even with ash that resembles camphor,
the liberated being, having destroyed ignorance through the initiation of the guru, does not get bewildered.
कदाचिज्जागर्त्यां विषयकरणैः संव्यवहर
न्कदाचित्स्वप्नस्थानपि च विषयानेव च भजन् ।
कदाचित्सौषुप्तं सुखमनुभवन्नेव सततं
मुनिर्न व्यामोहं भजति गुरुदीक्षाक्षततमाः ॥९॥
kadācijjāgartyāṃ viṣayakaraṇaiḥ saṃvyavahara
nkadācitsvapnasthānapi ca viṣayāneva ca bhajan |
kadācitsauṣuptaṃ sukhamanubhavanneva satataṃ
munirna vyāmohaṃ bhajati gurudīkṣākṣatatamāḥ ||9||
Sometimes engaged in worldly conduct through (both) objects and sense organs during the waking state,
and sometimes also experiencing only the objects as a dreamer,
sometimes enjoying the constant bliss alone of deep sleep,
the liberated being, having destroyed ignorance through the initiation of the guru, does not get bewildered.
कदाऽप्याशावासाः क्वचिदपि च दिव्याम्बरधरः क्वचित्पञ्चास्योत्थां त्वचमपि दधानः कटितटे ।
मनस्वी निःसङ्गः सुजनहृदयानन्दजनको
मुनिर्न व्यामोहं भजति गुरुदीक्षाक्षततमाः ॥१०॥
kadā’pyāśāvāsāḥ kvacidapi ca divyāmbaradharaḥ kvacitpañcāsyotthāṃ tvacamapi dadhānaḥ kaṭitaṭe |
manasvī niḥsaṅgaḥ sujanahṛdayānandajanako
munirna vyāmohaṃ bhajati gurudīkṣākṣatatamāḥ ||10||
Sometimes even clothed in space (i.e., naked),
and sometimes also wearing beautiful clothes,
sometimes even wearing lion-skin on his hips,
wise and unattached, causing joy in the hearts of good people,
the liberated being, having destroyed ignorance through the initiation of the guru, does not get bewildered.
कदाचित्सत्त्वस्थः क्वचिदपि रजोवृत्तिसुगत
स्तमोवृत्तिः क्वापि त्रितयरहितः क्वापि च पुनः।
कदाचित्संसारी श्रुतिपथविहारी क्वचिदहो
मुनिर्न व्यामोहं भजति गुरुदीक्षाक्षततमाः ॥११॥
kadācitsattvasthaḥ kvacidapi rajovṛttisugata
stamovṛttiḥ kvāpi tritayarahitaḥ kvāpi ca punaḥ|
kadācitsaṃsārī śrutipathavihārī kvacidaho
munirna vyāmohaṃ bhajati gurudīkṣākṣatatamāḥ ||11||
Sometimes in a state of sattva (quiet intelligence),
sometimes also having entered into rajasic (passionately active) tendencies,
sometimes tamasic (inertly dull) tendencies,
and again sometimes free from all three (of sattva, rajas and tamas)
Oh! sometimes a mere mortal,
sometimes roaming the paths of scriptures,
the liberated being, having destroyed ignorance through the initiation of the guru, does not get bewildered.
कदाचिन्मौनस्थः क्वचिदपि च वाग्वादनिरतः
कदाचित्सानन्दं हसितरभसस्त्यक्तवचनः ।
कदाचिल्लोकानां व्यवहृतिसमालोकनपरो
मुनिर्न व्यामोहं भजति गुरुदीक्षाक्षततमाः ॥१२॥
kadācinmaunasthaḥ kvacidapi ca vāgvādanirataḥ
kadācitsānandaṃ hasitarabhasastyaktavacanaḥ |
kadācillokānāṃ vyavahṛtisamālokanaparo
munirna vyāmohaṃ bhajati gurudīkṣākṣatatamāḥ ||12||
Sometimes staying in silence,
and sometimes also engaged in speech and arguments,
sometimes blissfully laughing delightedly without speech,
sometimes observing the activities of other people,
the liberated being, having destroyed ignorance through the initiation of the guru, does not get bewildered.
कदाचिच्छक्तीनां विकचमुखपद्मेषु कमलं
क्षिपंस्तासां क्वापि स्वयमपि च गृह्णन्स्वमुखतः ।
तदद्वैतं रूपं निजपरविहीनं प्रकटयन्
मुनिर्न व्यामोहं भजति गुरुदीक्षाक्षततमाः ॥१३॥
kadācicchaktīnāṃ vikacamukhapadmeṣu kamalaṃ
kṣipastāsāṃ kvāpi svayamapi ca gṛhṇansvamukhataḥ |
tadadvaitaṃ rūpaṃ nijaparavihīnaṃ prakaṭayan
munirna vyāmohaṃ bhajati gurudīkṣākṣatatamāḥ ||13||
Sometimes offering lotus to the goddesses, whose faces which are like fully bloomed flowers,
and also accepting some of them (the flowers) for his own face, exhibiting that non-duality that is free from (the concepts of) “mine” and “others’ ”
the liberated being, having destroyed ignorance through the initiation of the guru, does not get bewildered.
क्वचिच्छैवैः सार्धं क्वचिदपि च शाक्तैः सह वस
न्कदा विष्णोर्भक्तैः क्वचिदपि च सौरैः सह वसन्।
कदा गाणाध्यक्षैर्गतसकलभेदोऽद्वयतया
मुनिर्न व्यामोहं भजति गुरुदीक्षाक्षततमाः ॥१४॥
kvacicchevaiḥ sārdhaṃ kvacidapi ca śāktaiḥ saha vasa
nkadā viṣṇorbhaktaiḥ kvacidapi ca sauraiḥ saha vasan|
kadā gāṇādhyakṣairgatasakalabhedo’dvayatayā
munirna vyāmohaṃ bhajati gurudīkṣākṣatatamāḥ ||14||
Sometimes living with the followers of Shiva,
and sometimes also (living) with the followers of Shakti,
sometimes living with the devotees of Vishnu,
and sometimes also (living) with the worshippers of the Sun,
sometimes (living with) the followers of Ganesha,
with all differences vanished due to non-duality,
the liberated being, having destroyed ignorance through the initiation of the guru, does not get bewildered.
निराकारं क्वापि क्वचिदपि च साकारममलं
निजं शैव रूपं विविधगुणभेदेन बहुधा ।
कदाऽऽश्चर्यं पश्यन्किमिदमिति हृष्यन्नपि कदा
मुनिर्न व्यामोहं भजति गुरुदीक्षाक्षततमाः ॥१५॥
nirākāraṃ kvāpi kvacidapi ca sākāramamalaṃ
nijaṃ śaiva rūpaṃ vividhaguṇabhedena bahudhā |
kadā’’ścaryaṃ paśyankimidamiti hṛṣyannapi kadā
munirna vyāmohaṃ bhajati gurudīkṣākṣatatamāḥ ||15||
Sometimes seeing the formless,
and sometimes (seeing) the pure and embodied also,
sometimes seeing his own auspicious form as manifold, with various differences in attributes, wondering “what is this?”,
and sometimes also being pleased,
the liberated being, having destroyed ignorance through the initiation of the guru, does not get bewildered.
कदाऽद्वैतं पश्यन्नखिलमपि सत्यं शिवमयं महावाक्यार्थानामवगतिसमभ्यासवशतः ।
गतद्वैताभासः शिव शिव शिवेत्येव विलप
न्मुनिर्न व्यामोहं भजति गुरुदीक्षाक्षततमाः ॥१६॥
kadā’dvaitaṃ paśyannakhilamapi satyaṃ śivamayaṃ mahāvākyārthānāmavagatisamabhyāsavaśataḥ |
gatadvaitābhāsaḥ śiva śiva śivetyeva vilapa
nmunirna vyāmohaṃ bhajati gurudīkṣākṣatatamāḥ ||16||
Sometimes due to understanding and practice (meditation) of the meaning of the mahavakyas, the reflections of dualities having vanished, and seeing everything as true and auspicious non-duality,
uttering only “Shiva, Shiva, Shiva”
the liberated being, having destroyed ignorance through the initiation of the guru, does not get bewildered.
इमां मुक्तावस्थां परमशिवसंस्थां गुरुकृपा
सुधापाङ्गव्याप्यां सहजसुखवाप्यामनुदिनम् । मुहुर्मज्जन्मज्जन्भजति सुकृतैश्चेन्नरवरः
तदा त्यागी योगी कविरिति वदन्तीह कवयः ॥१७॥
imāṃ muktāvasthāṃ paramaśivasaṃsthāṃ gurukṛpā
sudhāpāṅgavyāpyāṃ sahajasukhavāpyāmanudinam | muhurmajjanmajjanbhajati sukṛtaiścennaravaraḥ
tadā tyāgī yogī kaviriti vadantīha kavayaḥ ||17||
The best among humans,
having attained this state of liberation through the grace of the merciful nectarine side-glance of the guru,
established in the highest auspiciousness,
if he dips everyday repeatedly in the lake of congenital bliss,
then the wise people claim that he is a renunciate, a yogi and a poet.
Jīvanmuktānandalaharī (Jivanmuktha Ananda Lahari) or “The bliss waves of the living liberated” is a hymn (stotram) composed by Śri Śaṅkara Bhagavadpāda āchārya, and consists of 17 verses (ślokas), which describe the attitude and behaviour of a liberated person.
According to the philosophy of Non-Dualism (Advaita Vedanta), liberation can be of two types:
1) Jivanmukti (living liberation): Here, the person has realised the Truth and its non-dual nature. He still perceives the external world, but knows that it is only an illusion, and that in reality there is no plurality. This is similar to a person who watches a movie in a theatre, but knows that actually it is only the play of light on the white screen – really speaking, there is no hero, heroine, villain or comedian; all this is only for the sake of entertainment.
2) Videhamukti (bodiless liberation): Here, the person has dissolved his self completely in the reality, and the external world does not appear to him at all. To use the earlier analogy, he sees only the white screen, and due to his concentration and focus, even the flickerings of light (i.e., the images of the movie) do not appear to him.
[Note: According to other interpretations, Videhamukti is “liberation after death”, which could be a few days after death, or during the next birth in a higher world]
In this hymn, Shankaracharya describes the attitude and behaviour of a jeevanmukta, i.e., a person who has attained liberation while still alive in this world. A clue regarding the nature of this state is given in the title itself - waves of bliss (ananda lahari). Just as the waves in an ocean are unceasing, the living liberated experiences wave after wave of unending bliss.
The last quarter of every verse (except for the last verse) ends with the same refrain - “the liberated being, having destroyed ignorance through the initiation of the guru, does not get bewildered”. So essentially, a liberated person does not get bewildered, since he knows the Truth (or the Reality). Similarly Shankaracharya emphasizes the role of the guru, and the destruction of ignorance in the attainment of liberation. Through the guidance of the guru, ignorance - which covers the Truth, just like a cloud covers the sun - is removed, and the ever-present Reality shines forth. With the realization of the Reality, all bewilderment vanishes.
For a normal reader of the hymn, who may be far from attainment of liberation, the hymn provides some valuable insights for modelling his approach towards worldly affairs, even while striving for liberation.
The key theme that one can notice in the case of the Jivanmuktha is equanimity, of being well-established in his essential ever-free nature.
Verses 1, 2 and 3: Equanimity towards locations and dwellings
In the first three verses, Shankaracharya describes the equanimity of the Jivanmuktha towards different types of locations. He is constantly aware that he is “verily the observer”, whether he is in a bustling city, or in a lonely forest. Similarly, he has equanimity towards different types of dwelling places – whether he stays in a palace or on the banks of a river.
Verses 4 and 5: Equanimity towards people
Just as the Jivanmuktha is not affected by the location, similarly he has equanimity towards all nature of people. He is able to relate with and enjoy the company of all manners of people - whether they are children or youth or old people; whether they are scholars or poets or logicians.
Verses 6 and 7: Equanimity in reverence and worship
The liberated person has equanimity towards all forms of reverence and worship – whether it is through meditation or through elaborate rituals or through simple offerings. Similarly, he has equanimity towards all Gods. Whether he worships Parvati or Shiva or Vishnu or Ganesha or Hiranyagarbha (the primordial form of the universe), the worship of any god evokes tears of joys in him.
Verses 8 to 12: Equanimity in mundane activities
In the next 5 verses (verses 8 to 12) Shankaracharya points out that in matters of normal day-to-day activities, the liberated person is not attached to anything in particular.
He gives the examples of bathing and clothing. The Jivanmukta is equally comfortable whether he takes bath in the holiest of rivers or whether it is some ordinary pond with stagnant water. Similarly the Jivanmukta is indifferent towards clothing – whether he is dressed in the finest of clothes or whether he is utterly naked, the Jivanmukta is always in his state of bliss and never gets bewildered.
Shankaracharya also points out that in other matters, the liberated person is not very different from a normal person. It is not as though upon attaining liberation, the person becomes superhuman (and stops sleeping or speaking, for example). Even the Jivanmukta will experience the three states (waking, dreaming and deep sleep) and the three tendencies (sattva, rajas and tamas). Similarly, in the matter of speech, he may be silent at times, or he may be actively engaged in speech, arguments, laughter, etc. The only difference is that the Jivanmukta is always aware that he is “verily the observer” and thus does not get bewildered. Regarding speech also, the Jivanmukta will appear quite normal.
Verses 13 to 16: Equanimity towards duality and non-duality
In the next 4 verses (verses 13 to 16), Shankaracharya points out a very important fact – the liberated person (even while being firmly established in the non-dual Reality), is not averse to anything, including duality. Thus he gives the example of how the Jivanmukta may offer flowers to goddesses, and at the same time offer some of the flowers to himself. Also, the form of the deity does not matter to the liberated person – he knows that the forms is only an provisional place holder for the formless Reality; and thus he gets along with people who worship different deities.
Sometimes the Jivanmukta is immersed in his formless, attributeless nature, and at other times he notices manifold and variegated forms and attributes, and wonders at the power of Maya (which is nothing but his own power).
Verse 17: Equanimity towards duality and non-duality
In the final verse, the hymn emphasises the grace of the guru in the attainment of liberation, and also points out the constant state of bliss in which the Jivanmukta is established.
Split-sandhis, Prose Order and Word-for-word Meaning
Verse-1
पुरे पौरान्-पश्यन्-नर-युवति-नाम-आकृतिमयान्
सुवेषान्-स्वर्ण-अलङ्करण-कलितान्-चित्र-सदृशान् ।
स्वयं साक्षात्-द्रष्टः-इति-अपि च कलयं-तैः सह रमन्
मुनि:-न व्यामोहं भजति गुरु-दीक्षा-क्षत-तमाः ॥१॥
पुरे सुवेषान् स्वर्ण-अलङ्करण-कलितान् चित्र-सदृशान् नर-युवति-नाम-आकृतिमयान् पौरान् पश्यन् स्वयं साक्षात् द्रष्टः इति-अपि च कलयं तैः सह रमन् गुरु-दीक्षा-क्षत-तमाः मुनि: न व्यामोहं भजति ॥
पुरे in the city सुवेषान् well-dressed स्वर्ण-अलङ्करण-कलितान् decorated with golden ornaments चित्र-सदृशान् like (images in) a painting नर-युवति-नाम-आकृतिमयान् having forms such as a man, a young woman, (etc.) पौरान् city dwellers पश्यन् looking at स्वयं साक्षात् द्रष्टः “I am verily the observer” इति-अपि च and thus also कलयं considering (knowing) तैः सह रमन् with them (the city dwellers) revelling गुरु-दीक्षा-क्षत-तमाः having destroyed ignorance through initiation by the guru मुनि: the wise man न व्यामोहं भजति does not get bewildered
Verse-2
वने वृक्षान्-पश्यन्-दल-फल-भरान्-नम्र-सुशिखान्
घन-छाया-आच्छन्नान्-बहुल-कल-कूज-द्विज-गणान्।
भजन्-घस्रे रात्रौ-अवनि-तल तल्प-एक-शयनः
मुनि:-न व्यामोहं भजति गुरु-दीक्षा-क्षत-तमाः ॥२॥
वने घस्रे दल-फल-भरान् नम्र-सुशिखान् घन-छाया-आच्छन्नान् वृक्षान् पश्यन् बहुल-कल-कूज-द्विज-गणान् भजन् रात्रौ अवनि-तल-तल्प-एक-शयनः गुरु-दीक्षा-क्षत-तमाः मुनि: न व्यामोहं भजति ॥२॥
वने in the forest घस्रे during the day दल-फल-भरान् having abundant leaves and fruits नम्र-सुशिखान् hansome crests that are bowing down घन-छाया-आच्छन्नान् enveloped in dense shadow वृक्षान् trees पश्यन् seeing बहुल-कल-कूज-द्विज-गणान् a multitude of birds which are cooing and cawing in soft and melodious tones भजन् experiencing रात्रौ during the night अवनि-तल-तल्प-एक-शयनः sleeping alone on a bed of earth below गुरु-दीक्षा-क्षत-तमाः having destroyed ignorance through initiation by the guru मुनि: the wise man न व्यामोहं भजति does not get bewildered
Verse-3
कदाचित्-प्रासादे क्वचित्-अपि च सौधेषु धनिनां
कदा काले शैले क्वचित्-अपि च कूलेषु सरिताम् ।
कुटीरे दान्तानां मुनि-जन-वराणाम्-अपि वसन्
मुनि:-न व्यामोहं भजति गुरु-दीक्षा-क्षत-तमाः ॥३॥
कदाचित् प्रासादे क्वचित् धनिनां सौधेषु अपि च, कदा काले शैले क्वचित् सरिताम् कूलेषु अपि च, दान्तानां मुनि-जन-वराणाम् कुटीरे अपि वसन्, गुरु-दीक्षा-क्षत-तमाः मुनि: न व्यामोहं भजति ॥
कदाचित् sometimes प्रासादे in a palace क्वचित् sometimes धनिनां सौधेषु in the mansions of rich people अपि च and also कदा sometimes काले शैले in dark blue mountains क्वचित् sometimes सरिताम् कूलेषु on the banks of rivers अपि च and also दान्तानां of those who have subdued their senses मुनि-जन-वराणाम् of the best among the saintly people कुटीरे in the hut अपि also वसन् living गुरु-दीक्षा-क्षत-तमाः having destroyed ignorance through initiation by the guru मुनि: the wise man न व्यामोहं भजति does not get bewildered
Verse-4
क्वचित्-बालैः सार्धं करतलगतालैः सहसितैः
क्वचित्-तारुण्य-अलङ्कृत-नर-वधूभिः सह रमन् ।
क्वचित्-वृद्धैः-चिन्ता-आकुलित-हृदयैः-च-अपि विलपन्
मुनि:-न व्यामोहं भजति गुरु-दीक्षा-क्षत-तमाः ॥४॥
क्वचित् करतलगतालैः सहसितैः बालैः सार्धं, क्वचित् तारुण्य-अलङ्कृत-नर-वधूभिः सह रमन्, क्वचित् चिन्ता-आकुलित-हृदयैः वृद्धैः विलपन् अपि च, गुरु-दीक्षा-क्षत-तमाः मुनि: न व्यामोहं भजति ॥
क्वचित् sometimes करतलगतालैः with clapping hands सहसितैः with laughing बालैः सार्धं with children क्वचित् sometimes तारुण्य-अलङ्कृत-नर-वधूभिः with well-decorated youthful women सह रमन् revelling together क्वचित् sometimes चिन्ता-आकुलित-हृदयैः with hearts filled with anxiety वृद्धैः with old people विलपन् अपि च and also lamenting गुरु-दीक्षा-क्षत-तमाः having destroyed ignorance through initiation by the guru मुनि: the wise man न व्यामोहं भजति does not get bewildered
Verse-5
कदाचित्-विद्वद्भिः-विविदिषुभिः-अत्यन्त-निरतैः
कदाचित्-काव्य-अलङ्कृति-रस-रसालैः कविवरैः ।
कदाचित्-सत्तर्कैः-अनुमितिपर-तार्किकवरैः
मुनि:-न व्यामोहं भजति गुरु-दीक्षा-क्षत-तमाः ॥५॥
कदाचित् अत्यन्त-निरतैः विविदिषुभिः विद्वद्भिः, कदाचित् काव्य-अलङ्कृति-रस-रसालैः कविवरैः, कदाचित् सत्तर्कैः-अनुमितिपर-तार्किकवरैः (सह रमन्), गुरु-दीक्षा-क्षत-तमाः मुनि: न व्यामोहं भजति ॥
कदाचित् sometimes अत्यन्त-निरतैः with extremely dedicated विविदिषुभिः with those who are eager to learn विद्वद्भिः with scholars कदाचित् sometimes काव्य-अलङ्कृति-रस-रसालैः with those who are filled with the essence of the beauty and flavours of literature कविवरैः with great poets कदाचित् sometimes सत्तर्कैः-अनुमितिपर-तार्किकवरैः with the best logicians having right logic and excellent inference (सह रमन्) revelling with गुरु-दीक्षा-क्षत-तमाः having destroyed ignorance through initiation by the guru मुनि: the wise man न व्यामोहं भजति does not get bewildered
Verse-6
कदा ध्यान-अभ्यासैः क्वचित्-अपि सपर्यां विकसितैः
सुगन्धैः सत्पुष्पैः क्वचित्-अपि दलैः-एव विमलैः ।
प्रकुर्वन्-देवस्य प्रमुदित-मनाः सन्नतिपर:
मुनि:-न व्यामोहं भजति गुरु-दीक्षा-क्षत-तमाः ॥ ६॥
कदा ध्यान-अभ्यासैः क्वचित् अपि विकसितैः सुगन्धैः सत्पुष्पैः क्वचित् अपि विमलैः दलैः एव देवस्य सपर्यां प्रकुर्वन् प्रमुदित-मनाः सन्नतिपर: गुरु-दीक्षा-क्षत-तमाः मुनि: न व्यामोहं भजति ॥
कदा sometimes ध्यान-अभ्यासैः through the practice of meditation क्वचित् sometimes अपि also विकसितैः सुगन्धैः सत्पुष्पैः with truly frangrant flowers in full bloom क्वचित् sometimes अपि also विमलैः दलैः एव with just clean leaves देवस्य सपर्यां प्रकुर्वन् revering god in worship प्रमुदित-मनाः one with a pleased mind सन्नतिपर: with great humility गुरु-दीक्षा-क्षत-तमाः having destroyed ignorance through initiation by the guru मुनि: the wise man न व्यामोहं भजति does not get bewildered
Verse-7
शिवायाः शम्भोः-वा क्वचित्-अपि च विष्णोः-अपि
कदा गण-अध्यक्षस्य-अपि प्रकटित-वरस्य-अपि च कदा ।
पठन्-वै नामालिं नयन-रचित-आनन्द-सलिलः
मुनि:-न व्यामोहं भजति गुरु-दीक्षा-क्षत-तमाः ॥७॥
क्वचित् शिवायाः वा शम्भोः अपि च विष्णोः अपि कदा गण-अध्यक्षस्य अपि कदा प्रकटित-वरस्य अपि च नामालिं पठन् वै नयन-रचित-आनन्द-सलिलः गुरु-दीक्षा-क्षत-तमाः मुनि: न व्यामोहं भजति ॥
क्वचित् sometime शिवायाः of Parvati (Shakti) वा or शम्भोः of Shiva अपि also च and विष्णोः of Vishnu अपि also कदा sometimes गण-अध्यक्षस्य of Ganesha अपि also कदा sometimes प्रकटित-वरस्य of primordial manifestation अपि also च and नामालिं list of names पठन् chanting वै indeed नयन-रचित-आनन्द-सलिलः causing tears of joy in the eyes गुरु-दीक्षा-क्षत-तमाः having destroyed ignorance through initiation by the guru मुनि: the wise man न व्यामोहं भजति does not get bewildered
Verse-8
कदा गङ्गा-अम्भोभिः क्वचित्-अपि च कूप-उत्थ-सलिलैः क्वचित्-कासार-उत्थैः क्वचित्-अपि सत्-उष्णै:-च शिशिरैः।
भजन्-स्नानं भूत्या क्वचित्-अपि च कर्पूर-निभया
मुनि:-न व्यामोहं भजति गुरु-दीक्षा-क्षत-तमाः ॥ ८॥
कदा गङ्गा-अम्भोभिः क्वचित् कूप-उत्थ-सलिलैः अपि च क्वचित् कासार-उत्थैः क्वचित् सत्-उष्णै: च शिशिरै अपि
क्वचित् कर्पूर-निभया भूत्या अपि च स्नानं भजन् गुरु-दीक्षा-क्षत-तमाः मुनि: न व्यामोहं भजति ॥
कदा sometimes गङ्गा-अम्भोभिः with the waters of the Ganges river क्वचित् sometimes कूप-उत्थ-सलिलैः with water rising in a well अपि also च and क्वचित् sometimes कासार-उत्थैः with (water) taken from a pond क्वचित् sometimes सत्-उष्णै: with truly hot (water) च and शिशिरै with cold (water) अपि also
क्वचित् sometimes कर्पूर-निभया resembling camphor भूत्या with ash अपि even च and स्नानं bath भजन् taking गुरु-दीक्षा-क्षत-तमाः having destroyed ignorance through initiation by the guru मुनि: the wise man न व्यामोहं भजति does not get bewildered
Verse-9
कदाचित्-जागर्त्यां विषय-करणैः संव्यवहरन्
कदाचित्-स्वप्नस्थान्-अपि च विषयान्-एव च भजन् ।
कदाचित्-सौषुप्तं सुखम्-अनुभवन्-एव सततं
मुनि:-न व्यामोहं भजति गुरु-दीक्षा-क्षत-तमाः ॥९॥
कदाचित् जागर्त्यां विषय-करणैः संव्यवहरन्, कदाचित् स्वप्नस्थान् अपि च विषयान् एव च भजन्, कदाचित् सततं सौषुप्तं सुखम् एव अनुभवन्, गुरु-दीक्षा-क्षत-तमाः मुनि: न व्यामोहं भजति ॥
कदाचित् sometimes जागर्त्यां in the waking state विषय-करणैः with objects and sense organs संव्यवहरन् transacting well कदाचित् sometimes स्वप्नस्थान् as a dreamer अपि also च and विषयान् objects एव only च and भजन् experiencing कदाचित् sometimes सततं constantly सौषुप्तं सुखम् एव bliss alone of deep sleep अनुभवन् enjoying गुरु-दीक्षा-क्षत-तमाः having destroyed ignorance through initiation by the guru मुनि: the wise man न व्यामोहं भजति does not get bewildered
Verse-10
कदा-अपि-आशा-वासाः क्वचित्-अपि च दिव्य-अम्बर-धरः क्वचित्-पञ्चास्य-उत्थां त्वचम्-अपि दधानः कटितटे ।
मनस्वी निःसङ्गः सुजन-हृदय-आनन्द-जनकः
मुनि:-न व्यामोहं भजति गुरु-दीक्षा-क्षत-तमाः ॥१०॥
कदा अपि आशा-वासाः क्वचित् अपि च दिव्य-अम्बर-धरः क्वचित् कटितटे पञ्चास्य-उत्थां त्वचम् अपि दधानः मनस्वी निःसङ्गः सुजन-हृदय-आनन्द-जनकः गुरु-दीक्षा-क्षत-तमाः मुनि: न व्यामोहं भजति ॥
कदा sometimes अपि even आशा-वासाः clothed in space (i.e., naked) क्वचित् sometimes अपि also च and दिव्य-अम्बर-धरः wearing beautiful clothes क्वचित् sometimes कटितटे on his hips पञ्चास्य-उत्थां त्वचम् lion-skin अपि even दधानः having (wearing) मनस्वी wise निःसङ्गः unattached सुजन-हृदय-आनन्द-जनकः one who creates joy in the hearts of good people गुरु-दीक्षा-क्षत-तमाः having destroyed ignorance through initiation by the guru मुनि: the wise man न व्यामोहं भजति does not get bewildered
Verse-11
कदाचित्-सत्त्व-स्थः क्वचित्-अपि रज:-वृत्ति-सुगतः
तमः-वृत्तिः क्वापि त्रितय-रहितः क्वापि च पुनः।
कदाचित्-संसारी श्रुति-पथ-विहारी क्वचित्-अहो
मुनि:-न व्यामोहं भजति गुरु-दीक्षा-क्षत-तमाः ॥११॥
कदाचित् सत्त्व-स्थः क्वचित् अपि रज:-वृत्ति-सुगतः तमः-वृत्तिः क्वापि त्रितय-रहितः क्वापि च पुनः । अहो कदाचित् संसारी श्रुति-पथ-विहारी क्वचित् गुरु-दीक्षा-क्षत-तमाः मुनि: न व्यामोहं भजति ॥
कदाचित् sometimes सत्त्व-स्थः in a state of sattva (quiet intelligence) क्वचित् sometimes अपि also रज:-वृत्ति-सुगतः having entered into rajasic (passionately active) thoughts तमः-वृत्तिः tamasic (inert dullness) thoughts क्वापि sometimes त्रितय-रहितः free from all three (of sattva,rajas and tamas) क्वापि sometimes च and पुनः again अहो Oh! कदाचित् sometimes संसारी a mere mortal श्रुति-पथ-विहारी roaming the paths of scriptures क्वचित् sometimes गुरु-दीक्षा-क्षत-तमाः having destroyed ignorance through initiation by the guru मुनि: the wise man न व्यामोहं भजति does not get bewildered
Verse-12
कदाचित्-मौन-स्थः क्वचित्-अपि च वाक्-वाद-निरतः
कदाचित्-सानन्दं हसित-रभसः-त्यक्त-वचनः ।
कदाचित्-लोकानां व्यवहृति-समालोकन-परः
मुनि:-न व्यामोहं भजति गुरु-दीक्षा-क्षत-तमाः ॥१२॥
कदाचित् मौन-स्थः क्वचित् अपि च वाक्-वाद-निरतः कदाचित् सानन्दं हसित-रभसः-त्यक्त-वचनः कदाचित् लोकानां व्यवहृति-समालोकन-परः गुरु-दीक्षा-क्षत-तमाः मुनि: न व्यामोहं भजति ॥
कदाचित् sometimes मौन-स्थः staying in silence क्वचित् sometimes अपि also च and वाक्-वाद-निरतः engaged in speech and arguments कदाचित् sometimes सानन्दं with bliss हसित-रभसः-त्यक्त-वचनः laughing delightedly without speech कदाचित् sometimes लोकानां व्यवहृति- समालोकन-परः observing the activities of other people गुरु-दीक्षा-क्षत-तमाः having destroyed ignorance through initiation by the guru मुनि: the wise man न व्यामोहं भजति does not get bewildered
Verse-13
कदाचित् शक्तीनां विकच-मुख-पद्मेषु कमलं
क्षिपन्-तासां क्वापि स्वयम्-अपि च गृह्णन्-स्वमुखतः ।
तत्-अद्वैतं रूपं निज-पर-विहीनं प्रकटयन्
मुनि:-न व्यामोहं भजति गुरु-दीक्षा-क्षत-तमाः ॥१३॥
कदाचित् शक्तीनां विकच-मुख-पद्मेषु कमलं क्षिपन्, तासां क्वापि च स्वयम् गृह्णन्-स्वमुखतः अपि तत् अद्वैतं रूपं निज-पर-विहीनं प्रकटयन् गुरु-दीक्षा-क्षत-तमाः मुनि: न व्यामोहं भजति ॥
कदाचित् sometimes शक्तीनां of goddesses विकच-मुख-पद्मेषु on their faces which are like fully bloomed flowers कमलं lotus क्षिपन् offering तासां of them (the flowers) क्वापि some of them च and स्वयम् गृह्णन्-स्वमुखतः accepting for his own face अपि also तत् अद्वैतं रूपं that non-duality निज-पर-विहीनं free from mine and others प्रकटयन् exhibiting गुरु-दीक्षा-क्षत-तमाः having destroyed ignorance through initiation by the guru मुनि: the wise man न व्यामोहं भजति does not get bewildered
Verse-14
क्वचित्-शैवैः सार्धं क्वचित्-अपि च शाक्तैः सह वसन्
कदा विष्णोः-भक्तैः क्वचित्-अपि च सौरैः सह वसन्।
कदा गाणाध्यक्षैः-गत-सकल-भेदः-अद्वयतया
मुनि:-न व्यामोहं भजति गुरु-दीक्षा-क्षत-तमाः ॥१४॥
क्वचित् शैवैः सार्धं वसन्, क्वचित् अपि शाक्तैः सह च, कदा विष्णोः भक्तैः सह वसन्, क्वचित् अपि सौरैः च, कदा गाणाध्यक्षैः अद्वयतया गत-सकल-भेदः गुरु-दीक्षा-क्षत-तमाः मुनि: न व्यामोहं भजति ॥
क्वचित् sometimes शैवैः सार्धं वसन् living with the followers of Shiva क्वचित् sometimes शाक्तैः सह अपि च and also (living) with the followers of Shakti कदा sometimes विष्णोः भक्तैः सह वसन् living with the devotees of Vishnu क्वचित् sometimes अपि सौरैः च and also (sometimes living) with the worshippers of the Sun कदा sometimes गाणाध्यक्षैः (living with) the followers of Ganesha अद्वयतया गत-सकल-भेदः with all differences vanished due to non-duality गुरु-दीक्षा-क्षत-तमाः having destroyed ignorance through initiation by the guru मुनि: the wise man न व्यामोहं भजति does not get bewildered
Verse-15
निराकारं क्वापि क्वचित्-अपि च साकारम्-अमलं
निजं शैव रूपं विविध-गुण-भेदेन बहुधा ।
कदा-आश्चर्यं पश्यन्-किम्-इदम्-इति हृष्यन्-अपि कदा
मुनि:-न व्यामोहं भजति गुरु-दीक्षा-क्षत-तमाः ॥१५॥
क्वापि निराकारं क्वचित् अमलं साकारम् अपि च
विविध-गुण-भेदेन बहुधा निजं शैव रूपं कदा किम्-इदम्-इति आश्चर्यं पश्यन् कदा हृष्यन् अपि गुरु-दीक्षा-क्षत-तमाः मुनि: न व्यामोहं भजति ॥
क्वापि sometimes निराकारं the formless क्वचित् sometimes अमलं साकारम् pure and embodied अपि also च and
विविध-गुण-भेदेन with various differences in attributes बहुधा manifold निजं own शैव auspicious रूपं form कदा sometimes किम्-इदम्-इति “what is this?” thus आश्चर्यं पश्यन् seeing wonder कदा sometimes हृष्यन् being pleased अपि also गुरु-दीक्षा-क्षत-तमाः having destroyed ignorance through initiation by the guru मुनि: the wise man न व्यामोहं भजति does not get bewildered
Verse-16
कदा-अद्वैतं पश्यन्-अखिलम्-अपि सत्यं शिवमयं
महा-वाक्य-अर्थानाम्-अवगति-समभ्यास-वशतः ।
गत-द्वैत-आभासः शिव शिव शिव-इति-एव विलपन्
मुनि:-न व्यामोहं भजति गुरु-दीक्षा-क्षत-तमाः ॥१६॥
कदा महा-वाक्य-अर्थानाम् अवगति-समभ्यास-वशतः गत-द्वैत-आभासः अखिलम् अपि सत्यं शिवमयं अद्वैतं पश्यन्, शिव शिव शिव-इति-एव विलपन् गुरु-दीक्षा-क्षत-तमाः मुनि: न व्यामोहं भजति ॥
कदा Sometimes महा-वाक्य-अर्थानाम् of the meaning of the mahavakyas अवगति-समभ्यास-वशतः due to understanding and practice गत-द्वैत-आभासः the reflections of dualities havin vanished अखिलम् everything अपि also सत्यं true शिवमयं auspicious अद्वैतं non-duality पश्यन् seeing शिव शिव शिव-इति-एव विलपन् uttering only “Shiva, Shiva, Shiva” गुरु-दीक्षा-क्षत-तमाः having destroyed ignorance through initiation by the guru मुनि: the wise man न व्यामोहं भजति does not get bewildered
Verse-17
इमां मुक्त-अवस्थां परम-शिव-संस्थां गुरु-कृपा
सुधा-अपाङ्ग- व्याप्यां सहज-सुख-वाप्याम्-अनुदिनम् ।
मुहुः-मज्जन्-मज्जन्-भजति सुकृतैः-चेत्-नरवरः
तदा त्यागी योगी कविः-इत्ति वदन्ति-इह कवयः ॥ १७॥
नरवरः इमां मुक्त-अवस्थां परम-शिव-संस्थां सुकृतैः गुरु-कृपा सुधा-अपाङ्ग-व्याप्यां सहज-सुख-वाप्याम् अनुदिनम् मुहुः मज्जन् मज्जन् भजति चेत्, तदा कवयः त्यागी योगी कविः इत्ति इह वदन्ति ॥
नरवरः the best among humans इमां this मुक्त-अवस्थां state of liberation परम-शिव-संस्थां established in the highest auspiciousness सुकृतैः with the grace of गुरु-कृपा सुधा-अपाङ्ग-व्याप्यां attained through the merciful nectarine side glance of the guru सहज-सुख-वाप्याम् in the lake of congenital bliss अनुदिनम् daily मुहुः repeatedly मज्जन् मज्जन् dipping again and again भजति चेत् if he experiences तदा then कवयः wise pople त्यागी renunciate योगी yogi कविः poet इत्ति thus इह here वदन्ति claim
Prosody (Chandas)
Jīvanmuktānandalaharī is composed in the Śikhariṇī chandaḥ (metre), which consists of 17 syllables in each pāda (quarter), with the heavy (guru) and light (laghu) syllables arranged as follows:
U-- --- UUU UU- -UU U-
Notation:
-denotes guru (heavy) syllable
U denotes laghu (light syllable)
The pause (yati) is after the 6th syllable and 17th syllables of each pāda
Chanting (audio file in mp3 format)
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