vAksavitrI ! vidyA.m shuddhA.m bhuddhi.m satvara.m cha dehimahyam (fwd)

[Vidyasankar Sundaresan]

>This ' vaak savitri ' shloka is the composition of the 33rd pontiff of
Sringeri
>samsthaanam, H.H.Sri Sri Sri Sachchidaananda shivaabhinava nrisimha
bhaarathi
>swamiji. There are eight verses in it as it is an ashtakam.

For those interested, the collection of Slokas composed by the Acharya are
available in one volume, titled Bhakti Sudha Tarangini, published by the
Vani Vilas Press, Srirangam. The language is simple to understand, and yet
carries great beauty of expression. Various forms can be seen there, e.g
antAdi - where the next verse begins with the same syllable as the ending
one of the previous verse, aksharamAlA - where the first syllable of each
verse can be collected to make a short mantra, or are based on existing
mantras like the SrIvidyA mantra or dakshiNAmUrti mantra.

This particular kamalajadayitA hymn is particularly appropriate at this
time of the Sarada Navaratri festival. It builds into it tattvas mentioned
in mAnasollAsa, sureSvarAcArya's commentary on the dakshiNAmUrti stotram.
There, the kuNDalinI is identified with vAk-savitrI and sarasvatI, and
essentially corresponds to the "parA-vAk", the foundation of the paSyantI,
madhyamA and vaikharI levels of speech. From the kuNDalinI yoga point of
view, dhyAna on sarasvatI is equivalent to that on Siva-Sakti-aikya,
because the throat is the bhAratI-sthAna, and also the place where the
nADIs representing Siva and Sakti are said to meet. dhyAna on the Goddess
of Learning is also equivalent to the salutation to the Guru.

Vidyasankar

--
bhava shankara deshikame sharaNam

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Subject: vidyA.m shuddhA.mcha buddhi.m kamalajadayite satvara.m dehimahyam
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..shrIH ..

kalyAdau pArvatIshaH pravarasuragaNaprArthitaH shrautavartma
prAbalyA.m netukAmo yativaravapuShAgatya yA.m shruN^gashaile.
sa.msthApyArchA.m prachake bahuvidhanatibhiH sAtvamindvardhachUDA
vidyA.m shuddhA.mcha buddhi.m kamalajadayite satvara.m dehimahyam .. 2..

In the second verse AchArya narrates the incident that lead shAradA to be
enshrined in shringeri.

kaliH Adau pravara sura gaNa prArthitaH pArvatIshaH,  yA.m  shrauta vartma
prAbalyA.m netukAmo yativara vapuSha, shruN^ga shaile agatya
indvardhachUDA tvam sa.msthApya bahuvidha archA.m prachake natibhiH sA
kamalajadayite vidyA.m shuddhA.m buddhi.m satvara.m cha mahyam dehi .

In the advent of kali, pleaded by the celestials, pArvatIsha (shiva) who
descended down as a yati to reestablish the path laid by the Vedas,
installed and worshipped the bearer of the crescent moon in shringeri with
various panegyrics and prostrations, let that consort of the lotus born
bless me with knowledge and flawless intellect.


Most Shankara vijayam-s give a detail account on how the situation was in
the advent of kali.  The most popular one by mAdhava vidyAraNya says,

shrute pidadhati shrotre kraturityaxaradvaye .
kriyAH katha.m pravarteran katha.m kratubhujo vayam .. 1.34..

‘Just the sound of two letters ‘kratuH’ (sacrifice or yaGYa) would make men
to close there ears’, this is the state that seem to have existed then.
Hence Vedic rituals were given up and
devA-s were deprived of the offering due to them.

ekadA devatA rUpyAchalasthamupatasthire .
devadeva.m tuShArA.mshumiva pUrvAchalasthitam ..1. 28..

Hence they approached the lord pArvatIsha like how they sort to the cool
moon on the east (for nectar) and resort to him (for there lives).

duShTAchAravinAshAya dharmasa.msthApanAya cha .
bhAShyA.m kurvanbrahmasUtratAtparyArthavinirNayam .. 1. 41..

The compassionate lord blessed them saying that he would incarnate as a yati
to reestablish the path laid by Vedas.  ‘shrauta vartma prAbalyA.m netukAmo
‘ is the phrase used in the shloka to indicate Shankara’s mission. As seen
in the above sholka ‘duShTa AchAra vinAshanam’, ‘dharmasa.msthApanam’ and
‘brahmasUtra tAtparya artha vinirNayam’ through a bhAShya.m would constitute
the reestablishment of the Vedic path or shR^itivihita mArga (shrauta
vartma).

tataH shatAnandamahendrapUrvaH suparvabR^indairupagIyamAnaH .
padmA.mdhrimukhyaiH samamAptakAmaxoNIpatiH shR^iN^gagiri.m pratasthe ..12.
63..

After accomplishing all the above Acharya proceeded to Shringeri with
padmapAdA and other disciples.

prakalpya tantrendravimAnakalpa.m prAsAdamAviShkR^ita arvashilpam .
pravartayAmAsa sadevatAyAH pUjAmajAdyairapi pUjitAyaH ..12.68..

yA shAradetyabhidhA.m  vahantI kR^itA.m pratiGYA.m pratipAlayantI .
adyApi shR^iN^geripure vasantI pradyotate.abhIShTavarAn dishanti ..12.69..

He built a temple like the abode of Indra in Shringeri and installed there
in the image of goddess shAradA to be worshipped by all. As devi promised
earlier that she would reside where ever she was evoked, shankara installed
her as shAradA in Shringeri. She resides there even today ‘adyApi
shR^iN^geripure vasantI’ and blesses all devotees ‘abhIShTavarAn dishanti’.

Shankara again and again prostrated at the feet of indvardhachUDA and
worshipped her as shAradA.

Let that shAradA, the crescent moon bearer, the consort of the lotus born
who was installed by shankara, the incarnation of parameshvara, bless me
with flawless intellect and knowledge.

gurukamala hastena pUjite shArade
mama vimala hR^idayAntargate shArade.
sukasanaka munivinuta Ananda vAridhe
sa ri ga ma pa svaravinuta vINAvishArade ..

Aravind

Corrections in the first shloka

shruN^gaxmAbhR^innivAse shukamukhamunibhiH sevyamAnAN^ghripadme
svAN^gacchhAyA vidhUtAmR^itakarasurarADvAhane vAksavitri .
sha.mbhushrInAthamukhyAmaravaranikaraiH modataH pUjyamAne
vidyA.m shuddhA.mcha buddhi.m kamalajadayite satvara.m dehimahyam .. 1..


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--
bhava shankara deshikame sharaNam

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