Sāyaprabhātayorāratī

Āratī of the dawn and dusk

 Introduction

This is the Sāyaprabhātayorāratī, the «Āratī of the dawn and dusk» that is sung precisely at daybreak and at nightfall. The word «āratī» (also spelled «ārati») means «the act of waving lights toward a deity.» This deity may be physically present (for example, the living human Guru), or it may be a photo, a statue, etc. The original hymn had the title and some initial content in prākṛta (vernacular language). I translated the title into Sanskrit, and I removed that initial content in prākṛta. Truly, mixing something impure like prākṛta with the Nectar of Sanskrit is a heresy, since both things exist in two totally different and generally opposite universes. Now everything is in Sanskrit. And so that there would be no distortion in the numbering with the original, I named the first line in Sanskrit as stanza 1. In short, I transformed that nauseating mixture into something totally sacred. Finally, if my memory does not fail me, the author of this hymn is Śaṅkarācārya himself (the founder of Advaitavedānta).

Now read the Sāyaprabhātayorāratī and experience Supreme Delight, dear Śiva.

Important: Everything that is within parentheses and in italics inside the translation has been added by me to complete the meaning of a given phrase or sentence. In turn, everything that is within double dashes (--...--) constitutes additional clarifying information also added by me.

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 Sāyaprabhātayorāratī

ॐ नमः पार्वतीपतये हर हर हर महादेव॥१॥
Om̐ namaḥ pārvatīpataye hara hara hara mahādeva||1||

Om̐ (Om̐), salutation (namaḥ) to the Consort of Pārvatī (pārvatī-pataye). O Hara, Hara, Hara! (hara hara hara) O Great God! (mahā-deva)||1||

गजाननं भूतगणादिसेवितं कपित्थजम्बूफलचारुभक्षणम्।
उमासुतं शोकविनाशकारकं नमामि विघ्नेश्वरपादपङ्कजम्॥२॥
Gajānanaṁ bhūtagaṇādisevitaṁ kapitthajambūphalacārubhakṣaṇam|
Umāsutaṁ śokavināśakārakaṁ namāmi vighneśvarapādapaṅkajam||2||

I bow (namāmi) to the elephant-faced one (gaja-ānanam), to the one who is served by a host of spirits and ghosts, etc. (bhūta-gaṇa-ādi-sevitam), to the one who beautifully eats wild apples --lit wood-apples-- and rose apples (kapittha-jambū-phala-cāru-bhakṣaṇam), to the son of Umā (umā-sutam), to the one who destroys sorrow (śoka-vināśa-kārakam), to the lotus feet of the lord of obstacles (vighna-īśvara-pāda-paṅkajam)||2||

हरिः ॐ
ॐ नमः शिवाय गुरवे सच्चिदानन्दमूर्तये।
निष्प्रपञ्चाय शान्ताय निरालम्बाय तेजसे॥३॥
Hariḥ Om̐
Om̐ namaḥ śivāya gurave saccidānandamūrtaye|
Niṣprapañcāya śāntāya nirālambāya tejase||3||

Hariḥ Om̐ (Hariḥ Om̐)

Om̐ (Om̐), salutation (namaḥ) to Śiva (śivāya), to the Guru --that is, Śiva is the Guru-- (gurave), to the One whose form is Existence, Consciousness, and Bliss (sat-cit-ānanda-mūrtaye), to the One who is not subject to expansion or multiplicity (niṣprapañcāya), to the Peaceful One (śāntāya), to the Supportless One (nirālambāya), to the Light (tejase)||3||

मुक्तानन्दाय गुरवे शिष्यसंसारहारिणे।
भक्तकार्यैकदेहाय नमस्ते चित्सदात्मने॥४॥
Muktānandāya gurave śiṣyasaṁsārahāriṇe|
Bhaktakāryaikadehāya namaste citsadātmane||4||

Salutation to You, Muktānanda (mukta-ānandāya... namaḥ te), to the Guru (gurave), to the One who carries away the disciples' Saṁsāra (śiṣya-saṁsāra-hāriṇe), to the One who has assumed a body for the sake of the devotees (bhakta-kārya-eka-dehāya), to the One whose nature is Consciousness and Existence (cit-sat-ātmane)||4||

ॐ
वन्दे देवमुमापतिं सुरगुरुं वन्दे जगत्कारणं
वन्दे पन्नगभूषणं मृगधरं वन्दे पशूनां पतिम्।
वन्दे सूर्यशशाङ्कवह्निनयनं वन्दे मुकुन्दप्रियं
वन्दे भक्तजनाश्रयञ्च वरदं वन्दे शिवं शङ्करम्॥५॥
Om̐
Vande devamumāpatiṁ suraguruṁ vande jagatkāraṇaṁ
vande pannagabhūṣaṇaṁ mṛgadharaṁ vande paśūnāṁ patim|
Vande sūryaśaśāṅkavahninayanaṁ vande mukundapriyaṁ
vande bhaktajanāśrayañca varadaṁ vande śivaṁ śaṅkaram||5||

Om̐ (Om̐)

I pay homage (vande... vande... vande... vande... vande... vande... vande) to the God (devam), to the Consort of Umā (umā-patim), to the Guru of the gods (sura-gurum), to the Cause of the world (jagat-kāraṇam), to the One who adorns Himself with serpents (pannaga-bhūṣaṇam), to the One who wears (a skin) of a deer (mṛga-dharam), to the Lord (patim) of beasts --of limited beings-- (paśūnām), to the One whose eyes are the sun, the moon, and the fire (sūrya-śaśāṅka-vahni-nayanam), to the Beloved of Mukunda --of Viṣṇu-- (mukunda-priyam), to the One who is a place of refuge for the devotees (bhakta-jana-āśrayam), and (ca) to the One who bestows gifts/boons (vara-dam). I pay homage (vande) to Śiva (śivam), to the Auspicious One (śaṅkaram)||5||

शान्तं पद्मासनस्थं शशिधरमुकुटं पञ्चवक्त्रं त्रिनेत्रं
शूलं वज्रं च खड्गं परशुमभयदं दक्षिणाङ्गे वहन्तम्।
नागं पाशं च घण्टां डमरुकसहितं साङ्कुशं वामभागे
नानालङ्कारदीप्तं स्फटिकमणिनिभं पार्वतीशं नमामि॥६॥
Śāntaṁ padmāsanasthaṁ śaśidharamukuṭaṁ pañcavaktraṁ trinetraṁ
śūlaṁ vajraṁ ca khaḍgaṁ paraśumabhayadaṁ dakṣiṇāṅge vahantam|
Nāgaṁ pāśaṁ ca ghaṇṭāṁ ḍamarukasahitaṁ sāṅkuśaṁ vāmabhāge
nānālaṅkāradīptaṁ sphaṭikamaṇinibhaṁ pārvatīśaṁ namāmi||6||

I bow (namāmi) to the Peaceful One (śāntam), to the One who abides in the lotus posture (padma-āsana-stham), to the One who has a crown bearing the moon (śaśi-dhara-mukuṭam), to the One who possesses five faces (pañca-vaktram) (and) three eyes (tri-netram), to the One who bears (vahantam) on the right side (dakṣiṇa-aṅge) a trident (śūlam), a thunderbolt (vajram), a sword (khaḍgam), an ax (paraśum), and (ca) (the gesture) that bestows fearlessness (abhaya-dam), (to the One who bears) on the left side (vāma-bhāge) a snake (nāgam), a noose (pāśam), and (ca) a bell (ghaṇṭām), together with a little drum (ḍamaruka-sahitam) plus a goad (sa-aṅkuśam), to the One who shines with many ornaments (nānā-alaṅkāra-dīptam), to the One who is like a crystal (sphaṭika-maṇi-nibham), to the Lord of Pārvatī (pārvatī-īśam)||6||

कर्पूरगौरं करुणावतारं संसारसारं भुजगेन्द्रहारं।
सदा वसन्तं हृदयारविन्दे भवं भवानीसहितं नमामि॥७॥
Karpūragauraṁ karuṇāvatāraṁ saṁsārasāraṁ bhujagendrahāraṁ|
Sadā vasantaṁ hṛdayāravinde bhavaṁ bhavānīsahitaṁ namāmi||7||

I bow (namāmi) to the One who is white like camphor (karpūra-gauram), to the Incarnation of Compassion (karuṇā-avatāram), to the Essence of Saṁsāra (saṁsāra-sāram), to the One who wears (on His neck) the lord of serpents (bhujaga-indra-hāram), to the One who always abides (sadā vasantam) in the lotus of the heart (hṛdaya-aravinde), to the Self (bhavam) together with His Consort (bhavānī-sahitam)||7||

असितगिरिसमं स्यात्कज्जलं सिन्धुपात्रे
सुरतरुवरशाखा लेखनी पत्रमुर्वी।
लिखति यदि गृहीत्वा शारदा सर्वकालं
तदपि तव गुणानामीश पारं न याति॥८॥
Asitagirisamaṁ syātkajjalaṁ sindhupātre
surataruvaraśākhā lekhanī patramurvī|
Likhati yadi gṛhītvā śāradā sarvakālaṁ
tadapi tava guṇānāmīśa pāraṁ na yāti||8||

(If) the ink (kajjalam) were (syāt) the black mountain --«samam» means «equal to,» but I do not translate it so that it does not sound awkward-- (asita-giri-samam), in the inkpot of the ocean (sindhu-pātre); (if) the pen (lekhanī) (were) a branch of the best tree of the gods --it refers to the celestial tree called Pārijāta-- (sura-taru-vara-śākhā), (and) the earth (urvī) the leaf --used as paper-- (patram); (and) if (yadi), after having taken (the pen) (gṛhītvā), the goddess of eloquence and learning --Sarasvatī-- (śāradā) were to write (likhati) for all time (sarva-kālam); (then,) not even (api... na) that (formidable combination) (tad) would reach (yāti) the end (pāram) (in describing) Your qualities (tava guṇānām), O Lord! (īśa)||8||

त्वमेव माता च पिता त्वमेव त्वमेव बन्धुश्च सखा त्वमेव।
त्वमेव विद्या द्रविणं त्वमेव त्वमेव सर्वं मम देवदेव॥९॥
Tvameva mātā ca pitā tvameva tvameva bandhuśca sakhā tvameva|
Tvameva vidyā draviṇaṁ tvameva tvameva sarvaṁ mama devadeva||9||

Only You (tvam eva) (are) the mother (mātā) and (ca) only You (tvam eva) (are) the father (pitā); only You (tvam eva) (are) the relative (bandhuḥ) and (ca) only You (tvam eva) (are) the friend (sakhā). Only You (tvam eva) (are) knowledge (vidyā), only You (tvam eva) (are) wealth (draviṇam), only You (tvam eva) (are) everything (sarvam) to me (mama), O God of gods! (deva-deva)||9||

करचरणकृतं वाक्कायजं कर्मजं वा
श्रवणनयनजं वा मानसं वाऽपराधम्।
विहितमविहितं वा सर्वमेतत्क्षमस्व
जय जय करुणाब्धे श्रीमहादेव शम्भो॥१०॥
Karacaraṇakṛtaṁ vākkāyajaṁ karmajaṁ vā
śravaṇanayanajaṁ vā mānasaṁ vā'parādham|
Vihitamavihitaṁ vā sarvametatkṣamasva
jaya jaya karuṇābdhe śrīmahādeva śambho||10||

Forgive (kṣamasva) the offense (aparādham) committed with hands and feet (kara-caraṇa-kṛtam), (or) arising from speech and body (vāk-kāya-jam), or (vā) arising from actions (karma-jam), or (vā) proceeding from the ears and eyes (śravaṇa-nayana-jam), or (vā) from the mind (mānasam); (forgive) the actions I have committed (vihitam) or (vā) those I have failed to commit (avihitam); (forgive) all (sarvam) this (etad). Victory, victory (jaya jaya), O Ocean of Compassion (karuṇā-abdhe), O Venerable Great God (śrī-mahā-deva), O Śambhu --the Benevolent One-- (śambho)!||10||

चन्द्रोद्भासितशेखरे स्मरहरे गङ्गाधरे शङ्करे
सर्पैर्भूषितकण्ठकर्णविवरे नेत्रोत्थवैश्वानरे।
दन्तित्वक्कृतसुन्दराम्बरधरे त्रैलोक्यसारे हरे
मोक्षार्थं कुरु चित्तवृत्तिमचलामन्यैस्तु किं कर्मभिः॥११॥
Candrodbhāsitaśekhare smarahare gaṅgādhare śaṅkare
sarpairbhūṣitakaṇṭhakarṇavivare netrotthavaiśvānare|
Dantitvakkṛtasundarāmbaradhare trailokyasāre hare
mokṣārthaṁ kuru cittavṛttimacalāmanyaistu kiṁ karmabhiḥ||11||

For the attainment of Liberation (mokṣa-artham), immobilize (kuru... acalām) the mental fluctuation (citta-vṛttim) in the One who has the crest illuminated by the moon (candra-udbhāsita-śekhare), in the One who destroys the god of desire (smara-hare), in the One who holds the Ganges (gaṅgā-dhare), in Śaṅkara --the One who causes prosperity-- (śaṅkare), in the One who has the throat and ear passages adorned with serpents (sarpaiḥ bhūṣita-kaṇṭha-karṇa-vivare), in the One who has the (fire) Vaiśvānara --the Omnipresent One-- arising from (His) eye (netra-uttha-vaiśvānare), in the One who wears a beautiful garment made of elephant skin (danti-tvak-kṛta-sundara-ambara-dhare), in the One who is the essence of the three worlds --Heaven, Hell, and Earth-- (trailokya-sāre), in Hara --the Destroyer-- (hare). What (kim) (can be attained) through other actions (anyaiḥ tu... karmabhiḥ)?||11||

हरि ॐ तत्पुरुषाय विद्महे महादेवाय धीमहि।
तन्नो रुद्रः प्रोचोदयात्॥१२॥
Hari Om̐ tatpuruṣāya vidmahe mahādevāya dhīmahi|
Tanno rudraḥ procodayāt||12||

Hari Om̐ (Hari Om̐). We know (vidmahe) that Puruṣa (tat-puruṣāya). We meditate (dhīmahi) on the Great God (mahā-devāya). Therefore (tad), may Rudra inspire us! (naḥ rudraḥ procodayāt)||12||

ॐ नमोऽस्त्वनन्ताय सहस्रमूर्तये सहस्रपादाक्षिशिरोरुबाहवे।
सहस्रनाम्ने पुरुषाय शाश्वते सहस्रकोटीयुगधारिणे नमः॥१३॥
Om̐ namo'stvanantāya sahasramūrtaye sahasrapādākṣiśirorubāhave|
Sahasranāmne puruṣāya śāśvate sahasrakoṭīyugadhāriṇe namaḥ||13||

Om̐ (Om̐), let there be (astu) a salutation (namas) to the Infinite One (anantāya), to the One of a thousand forms (sahasra-mūrtaye), to the One of a thousand feet, a thousand eyes, a thousand heads, a thousand thighs, and a thousand arms (sahasra-pāda-akṣi-śira-ūru-bāhave)! Salutation (namas) to the One who possesses a thousand names (sahasra-nāmne), to the Eternal Person (puruṣāya śāśvate), to the One who sustains ten billion ages (sahasra-koṭī-yuga-dhāriṇe)||13||

विष्णुब्रह्मेन्द्रदेवै रजतगिरितटात्प्रार्थितो योऽवतीर्य
शाक्याद्युद्दामकण्ठीरवनखरकराघातसञ्जातमूर्च्छाम्।
छन्दोधेनुम् यतीन्द्रः प्रकृतिमगमयत्सूक्तिपीयूषवर्षैः
सोऽयं श्रीशङ्कराचार्यो भवदवदहनात्पातु लोकानजस्रम्॥१४॥
Viṣṇubrahmendradevai rajatagiritaṭātprārthito yo'vatīrya
śākyādyuddāmakaṇṭhīravanakharakarāghātasañjātamūrcchām|
Chandodhenum yatīndraḥ prakṛtimagamayatsūktipīyūṣavarṣaiḥ
so'yaṁ śrīśaṅkarācāryo bhavadavadahanātpātu lokānajasram||14||

(Śaṅkarācārya was) the king of ascetics (yati-indraḥ) who (yaḥ), after descending (avatīrya) down the slope of the Silver Mountain --Mount Kailāsa-- (rajata-giri-taṭāt), upon being requested (prārthitaḥ) by the gods Viṣṇu, Brahmā, and Indra (viṣṇu-brahma-indra-devaiḥ), led (agamayat) back to its original condition (prakṛtim), by means of the nectarean rain of his sweet and wise words (sūkti-pīyūṣa-varṣaiḥ), the Cow of the Vedic Scriptures (chandas-dhenum) which had suffered a swoon produced by the blow of the curved trunk of the violent rutting elephant of Buddhists and others (śākya-ādi-uddāma-kaṇṭhī-rava-nakhara-kara-āghāta-sañjāta-mūrcchām). May that same venerable Śaṅkarācārya protect (saḥ ayam śrī-śaṅkarācāryaḥ... pātu) forever (ajasram) humanity (lokān) from the forest fire of Saṁsāra (bhava-davadahanāt)!||14||

पूर्णः पीयूषभानुर्भवमरुतपनोद्दामतापाकुलानां
प्रौढाज्ञानान्धकारावृतविषमपथभ्राम्यतामंशुमाली।
कल्पः शाखी यतीनां विगतधनसुतादीषणानां सदा नः
पायाच्छ्रीपद्मपादादिममुनिसहितः श्रीमदाचार्यवर्यः॥१५॥
Pūrṇaḥ pīyūṣabhānurbhavamarutapanoddāmatāpākulānāṁ
prauḍhājñānāndhakārāvṛtaviṣamapathabhrāmyatāmaṁśumālī|
Kalpaḥ śākhī yatīnāṁ vigatadhanasutādīṣaṇānāṁ sadā naḥ
pāyācchrīpadmapādādimamunisahitaḥ śrīmadācāryavaryaḥ||15||

(He is) the full (pūrṇaḥ) moon --lit. the one that emits nectarean rays-- (pīyūṣa-bhānuḥ) for those tormented by the fierce solar heat in the desert of Saṁsāra (bhava-maru-tapana-uddāma-tāpa-ākulānām). (He is) the sun (aṁśumālī) for those who wander on a rough path enveloped by the dense darkness of ignorance (prauḍha-ajñāna-andhakāra-āvṛta-viṣama-patha-bhrāmyatām). (He is) the wish-fulfilling tree (kalpaḥ śākhī) for the ascetics (yatīnām) in whom the longing for wealth, sons, etc. has departed (vigata-dhana-suta-ādi-īṣaṇānām). (May) the eminent and best of Ācārya-s (śrīmat-ācārya-varyaḥ), accompanied by the foremost sage, the venerable Padmapāda (śrī-padmapāda-ādima-muni-sahitaḥ), always protect us (sadā naḥ... pāyāt)!||15||

ब्रह्मानन्दं परमसुखदं केवलं ज्ञानमूर्तिं
द्वन्द्वातीतं गगनसदृशं तत्त्वमस्यादिलक्ष्यम्।
एकं नित्यं विमलमचलं सर्वधीसाक्षिभूतं
भावातीतं त्रिगुणरहितं सद्गुरुं तं नमामि॥१६॥
Brahmānandaṁ paramasukhadaṁ kevalaṁ jñānamūrtiṁ
dvandvātītaṁ gaganasadṛśaṁ tattvamasyādilakṣyam|
Ekaṁ nityaṁ vimalamacalaṁ sarvadhīsākṣibhūtaṁ
bhāvātītaṁ triguṇarahitaṁ sadguruṁ taṁ namāmi||16||

I bow down (namāmi) to Him (tam), to the true Guru (sat-gurum), to the Bliss of Brahma (brahma-ānandam), to the Giver of Supreme Happiness (parama-sukha-dam), to the One who is alone (kevalam), to the Embodiment of Knowledge (jñāna-mūrtim), to the One who is beyond the pairs of opposites (dvandva-atītam), to the One who is like the Sky (gagana-sadṛśam), to the One who is the primordial Goal of (the assertion) «You are That» (tad-tvam-asi-ādi-lakṣyam), to the One (ekam), to the Eternal (nityam), to the Spotless (vimalam), to the Immovable (acalam), to the One who is the Witness of all intellects (sarva-dhī-sākṣi-bhūtam), to the One who is beyond states (bhāva-atītam), to the One who is devoid of the three modalities --sattva, rajas, and tamas-- (tri-guṇa-rahitam)||16||

नारायणं पद्मभवं वसिष्ठं शक्तिं च तत्पुत्रपराशरञ्च।
व्यासं शुकं गौडपादं महान्तं गोविन्दयोगीन्द्रमथास्य शिष्यम्।
श्रीशङ्कराचार्यमथास्य पद्मपादं च हस्तामलकञ्च शिष्यम्।
तं तोटकं वार्त्तिककारमन्यानस्मद्गुरून्सन्ततमानतोऽस्मि॥१७॥
Nārāyaṇaṁ padmabhavaṁ vasiṣṭhaṁ śaktiṁ ca tatputraparāśarañca|
Vyāsaṁ śukaṁ gauḍapādaṁ mahāntaṁ govindayogīndramathāsya śiṣyam|
Śrīśaṅkarācāryamathāsya padmapādaṁ ca hastāmalakañca śiṣyam|
Taṁ toṭakaṁ vārttikakāramanyānasmadgurūnsantatamānato'smi||17||

Constantly (santatam) I bow down (ānataḥ asmi) to the One who moves on the waters --Viṣṇu-- (nārāyaṇam), to the One who was born from a lotus --Brahmā-- (padma-bhavam), to Vasiṣṭha --the Guru of Rāmacandra-- (vasiṣṭham), to Śakti --the eldest of the hundred sons of Vasiṣṭha-- (śaktim) and (ca... ca) his son Parāśara (tad-putra-parāśaram), to Vyāsa --the compiler of the Veda-s-- (vyāsam), to Śuka --the son of Vyāsa-- (śukam), to the great Gauḍapāda --the famous sage of Vedānta, creator of the contactless Yoga-- (gauḍapādam mahāntam), to Govinda —the Lord of Yogī-s— (govinda-yogi-indram), and (atha) to his disciple (asya śiṣyam) —the venerable Śaṅkarācārya— (śrī-śaṅkarācāryam), and (atha) to his disciples --the disciples of Śaṅkarācārya-- (asya... śiṣyam) Padmapāda (padmapādam) and (ca... ca) Hastāmalaka (hastāmalakam), to that Toṭaka --Toṭakācārya-- (tam toṭakam), to the author of the explanatory commentary --Sureśvarācārya, the author of the Taittirīyabhāṣyavārttika-- (vārttika-kāram), (and) to our other Guru-s (anyān asmad-gurūn)||17||

विश्वं दर्पणदृश्यमाननगरीतुल्यं निजान्तर्गतं
पश्यन्नात्मनि मायया बहिरिवोद्भूतं यथा निद्रया।
यः साक्षात्कुरुते प्रबोधसमये स्वात्मानमेवाद्वयं
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये॥१८॥
Viśvaṁ darpaṇadṛśyamānanagarītulyaṁ nijāntargataṁ
paśyannātmani māyayā bahirivodbhūtaṁ yathā nidrayā|
Yaḥ sākṣātkurute prabodhasamaye svātmānamevādvayaṁ
tasmai śrīgurumūrtaye nama idaṁ śrīdakṣiṇāmūrtaye||18||

He sees (paśyan) the universe (viśvam) in Himself (ātmani) as if situated within Him (nija-antar-gatam), just like a city seen in a mirror (darpaṇa-dṛśyamāna-nagarī-tulyam). (However,) due to Māyā (māyayā), it is perceived (udbhūtam) as if (iva) outside (bahis), as (yathā) in dreams (nidrayā). At the moment of awakening (prabodha-samaye), (He is also) the one (yaḥ) who realizes (sākṣātkurute) that His own Self (sva-ātmānam eva) is non-dual (advayam). This (idam) salutation (namas) is directed to Him (tasmai), to the eminent Dakṣiṇāmūrti (śrī-dakṣiṇāmūrtaye) who is the personification of the venerable Guru (śrī-guru-mūrtaye)||18||

अखण्डमण्डलाकारं व्याप्तं येन चराचरम्।
तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः॥१९॥
Akhaṇḍamaṇḍalākāraṁ vyāptaṁ yena carācaram|
Tatpadaṁ darśitaṁ yena tasmai śrīgurave namaḥ||19||

Salutation (namas) to that venerable Guru (tasmai śrī-gurave) due to whom (yena) that State (tad-padam) which comprises everything animate and inanimate (cara-acaram) is perceived (darśitam), (and) by whom (yena) the form of the whole maṇḍala --it refers to the entire universe-- (akhaṇḍa-maṇḍala-ākāram) is pervaded (vyāptam)||19||

गुरुर्ब्रह्मा गुरुर्विष्णुर्गुरुर्देवो महेश्वरः।
गुरुः साक्षात्परं ब्रह्म तस्मै श्रीगुरवे नमः॥२०॥
Gururbrahmā gururviṣṇurgururdevo maheśvaraḥ|
Guruḥ sākṣātparaṁ brahma tasmai śrīgurave namaḥ||20||

The Guru (guruḥ) (is) Brahmā (brahmā), the Guru (guruḥ) (is) Viṣṇu (viṣṇuḥ), (and) the Guru (guruḥ) (is) the god (devaḥ) Maheśvara --Rudra-- (mahā-īśvaraḥ), the Guru (guruḥ) (is) the Supreme (param) Brahma --Absolute-- (brahma) in person (sākṣāt). Salutation (namas) to that venerable Guru (tasmai śrī-gurave)||20||

श्रुतिस्मृतिपुराणानामालयं करुणालयम्।
नमामि भगवत्पादं शङ्करं लोकशङ्करम्॥२१॥
Śrutismṛtipurāṇānāmālayaṁ karuṇālayam|
Namāmi bhagavatpādaṁ śaṅkaraṁ lokaśaṅkaram||21||

I bow down (namāmi) to the feet of lord Śaṅkara --it refers to Śaṅkarācārya-- (bhagavat-pādam śaṅkaram), of the benefactor of the world (loka-śaṅkaram), which --his feet-- are the Abode of Compassion (karuṇā-ālayam) (and) the Residence (ālayam) of the Veda-s, the Smṛti-s, and the Purāṇa-s (śruti-smṛti-purāṇānām)||21||

शङ्करं शङ्कराचार्यं केशवं बादरायणम्।
सूत्रभाष्यकृतौ वन्दे भगवन्तौ पुनः पुनः॥२२॥
Śaṅkaraṁ śaṅkarācāryaṁ keśavaṁ bādarāyaṇam|
Sūtrabhāṣyakṛtau vande bhagavantau punaḥ punaḥ||22||

I pay homage (vande) again and again (punar punar) to the lords (bhagavantau) Śaṅkarācārya (śaṅkarācāryam) —who is Śiva— (śaṅkaram), (and) Bādarāyaṇa --Vyāsa-- (bādarāyaṇam) —who is Kṛṣṇa— (keśavam), the authors of the Brahmasūtra-s --written by Vyāsa-- and (its) commentary --composed by Śaṅkarācārya-- (sūtra-bhāṣya-kṛtau)||22||

ईश्वरो गुरुरात्मेति मूर्तिभेदविभागिने।
व्योमवद्व्याप्तदेहाय दक्षिणामूर्तये नमः॥२३॥
Īśvaro gururātmeti mūrtibhedavibhāgine|
Vyomavadvyāptadehāya dakṣiṇāmūrtaye namaḥ||23||

Salutation (namas) to Dakṣiṇamūrti (dakṣiṇāmūrtaye), to the One who has a penetrating body --lit. penetrated-- like the Sky (vyoma-vat vyāpta-dehāya), to the One who divides Himself into the different forms of (mūrti-bheda-vibhāgine) «Lord (īśvaraḥ), Guru (guruḥ) (and) Self (ātmā iti)»||23||

हरि ॐ यज्ञेन यज्ञमयजन्त देवास्तानि धर्माणि प्रथमान्यासन्।
ते ह नाकं महिमानः सचन्ते यत्र पूर्वे साध्याः सन्ति देवाः॥२४॥
Hari Om̐ yajñena yajñamayajanta devāstāni dharmāṇi prathamānyāsan|
Te ha nākaṁ mahimānaḥ sacante yatra pūrve sādhyāḥ santi devāḥ||24||

Hari Om̐ (Hari Om̐), divine beings (devāḥ) performed worship (yajñam ayajanta) through sacrifice (yajñena). Those (tāni) good works (dharmāṇi) were (āsan) the first ones (prathamāni). Verily (ha), those (te) great beings (mahimānaḥ) enjoy (sacante) Heaven (nākam) wherein (yatra) reside (santi) the primeval (pūrve) Sādhya deities (sādhyāḥ) (and) the gods (devāḥ)||24||

ॐ राजाधिराजाय प्रसह्यसाहिने नमो वयं वैश्रवणाय कुर्महे॥
स मे कामान्कामकामाय मह्यं कामेश्वरो वैश्रवणो ददातु॥
कुबेराय वैश्रवणाय महाराजाय नमः॥२५॥
Om̐ rājādhirājāya prasahyasāhine namo vayaṁ vaiśravaṇāya kurmahe||
Sa me kāmānkāmakāmāya mahyaṁ kāmeśvaro vaiśravaṇo dadātu||
Kuberāya vaiśravaṇāya mahārājāya namaḥ||25||

Om̐ (Om̐), we (vayam) make (kurmahe) reverence (namas) to the supreme king of kings (rāja-adhirājāya), to the one who assists completely and without delay (prasahya-sāhine), to the son of Viśravaṇa (vaiśravaṇāya). May he, the son of Viśravaṇa, the lord of desires, grant (saḥ... kāma-īśvaraḥ vaiśravaṇaḥ dadātu) my desires (me kāmān)! (May he grant them) to me (mahyam) who have various desires (kāmakāmāya)! Salutation (namas) to Kubera (kuberāya), to the son of Viśravaṇa (vaiśravaṇāya), to the great king (mahā-rājāya)||25||

ॐ विश्वतश्चक्षुरुत विश्वतोमुखो विश्वतोबाहुरुत विश्वतस्पात्।
सं बाहुभ्यां धमति सम्पतत्रैर्द्यावाभूमी जनयन्देव एकः॥२६॥
Om̐ viśvataścakṣuruta viśvatomukho viśvatobāhuruta viśvataspāt|
Saṁ bāhubhyāṁ dhamati sampatatrairdyāvābhūmī janayandeva ekaḥ||26||

Om̐ (Om̐), (although) God (devaḥ), the Creator (janayan) of Heaven and Earth (dyāvābhūmī), (is only) one (ekaḥ), (yet) He has eyes, mouths, arms, and feet (cakṣus... mukhaḥ... bāhuḥ... uta... uta... pāt) everywhere (viśvatas... viśvatas... viśvatas... viśvatas). (It is He who,) with His two arms --Dharma and Adharma-- (bāhubhyām), fans the fire into flame (sam... dhamati) by means of the bellows --the tendencies-- (sampatatraiḥ)||26||

नानासुगन्धपुष्पाणि यथाकालोद्भवानि च।
पुष्पाञ्जलिं मया दत्तं गृहाण परमेश्वर॥२७॥
Nānāsugandhapuṣpāṇi yathākālodbhavāni ca|
Puṣpāñjaliṁ mayā dattaṁ gṛhāṇa parameśvara||27||

O Supreme Lord! (parama-īśvara), accept (gṛhāṇa) (these) two handfuls of flowers (puṣpa-añjalim) I give (You) (mayā dattam), which consist of flowers endowed with multiple fragrances (nānā-sugandha-puṣpāṇi) that blossomed at the appropriate time (yathā-kāla-udbhavāni ca)||27||

इत्येषा वाङ्मयी पूजा श्रीमच्छङ्करपादयोः।
अर्पिता तेन देवेशः प्रीयतां मे सदाशिवः॥२८॥
Ityeṣā vāṅmayī pūjā śrīmacchaṅkarapādayoḥ|
Arpitā tena deveśaḥ prīyatāṁ me sadāśivaḥ||28||

Thus (iti), this (eṣā) worship (pūjā) consisting of words (vāk-mayī) is offered (arpitā) at the feet of the venerable Śaṅkara (śrīmat-śaṅkara-pādayoḥ). Through that (offering) (tena), may Sadāśiva, the Lord of gods, be pleased with me (deva-īśaḥ prīyatām me sadāśivaḥ)!||28||

यदक्षरं पदं भ्रष्टं मात्राहीनं च यद्भवेत्।
तत्सर्वम् क्षम्यतां देव प्रसीद परमेश्वर॥२९॥
Yadakṣaraṁ padaṁ bhraṣṭaṁ mātrāhīnaṁ ca yadbhavet|
Tatsarvam kṣamyatāṁ deva prasīda parameśvara||29||

Any (yad... yad) syllable (akṣaram) (or) word (padam) that may have been (bhavet) omitted (bhraṣṭam) or --lit. and-- (ca) untimely pronounced (mātrā-hīnam)... may God forgive all that (tad sarvam kṣamyatām deva)! O Supreme Lord (parama-īśvara), be pleased (prasīda)!||29||

ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते।
पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते॥३०॥
Om̐ pūrṇamadaḥ pūrṇamidaṁ pūrṇātpūrṇamudacyate|
Pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate||30||

Om̐ (Om̐), That (adas) (is) Perfect (pūrṇam), This (idam) (is) Perfect (pūrṇam). That which is Perfect (pūrṇam) arises (udacyate) from the Perfect (pūrṇāt). Having removed (ādāya) the Perfect (pūrṇam) in the case of the Perfect (pūrṇasya), (then,) only (eva) the Perfect (pūrṇam) remains (avaśiṣyate)||30||

ॐ शान्तिः शान्तिः शान्तिः॥
Om̐ śāntiḥ śāntiḥ śāntiḥ||

Om̐ (Om̐), peace, peace, peace (śāntiḥ śāntiḥ śāntiḥ)||

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