Chapter 1-20; III, 1-7; IV, 1-16; V, 1-9; VIII, 1-14; IX, 1-12
SADĀSHIVACHARITĀMRITA
The Nectar of Sadāshiva’s Life and Nature
Translated from the Sanskrit, Old Avadhi and Hindi
by Dieter B. Kapp
Sadāshivacharitāmrita
Om, Reverence for the Sadguru!
The NectarFlagon of Creation
First Flagon
Benediction
1. Om, I revere you, o Ganēsha. You are the Guru, the ocean of knowledge bestowing wisdom, the leader of [Shiva’s] hosts, Mahēsha’s son. Your feet are revered by the king of Gods. You are adorned with a lovely appearance and a curved trunk.
Forever I revere you, o Shrī Ganēsha. You are the Gurudēva, the immeasurable ocean of knowledge bestowing wisdom, the leader of [Shiva’s] hosts, the most beloved son of Shiva and Ambā. Your foot-lotuses are revered by all Gods headed by Indra. You are adorned with an exceedingly lovely appearance, endowed with the face of an excellent elephant and embellished with a curved trunk.
2. I revere Shankara, the divine Sadguru, who is the highest of all, whose forehead bears the crescent of the moon, who bestows the brilliance of wisdom and resides in Haidākhāna.
Forever I revere Sāmbasadāshiva, the lord of all the blessed, the Sadguru who resides in Haidākhāna, whose very beautiful divine forehead is embellished with the crescent of the moon, who adorned with an exceedingly divine appearance bestows the excellent divine brilliance of wisdom as the highest truth.
3. I revere Shrī Shankara, the Sadguru, the consort of Girijā, the hoard of virtues, the jewel of the day, who causes the lotus of wisdom to bloom, Shankara, the bestower of supreme bliss, the destroyer of the darkness of delusion, the true, beautiful Shiva, praised by the Vedas, the ruler over Kāshī, the annihilator of the sins of the Kali-Yuga, the wishing-tree of happiness.
Forever I bow down to the feet of Sāmbasadāshiva, the Sadguru who has the power to cause, like the sun, the lotus of men’s wisdom to bloom, the bestower of absolute and supreme bliss, the destroyer of the darkness of delusion caused by ignorance, the true and beautiful Shiva who is praised by the Vēdas, the annihilator of all sins accumulated in the Kali-Yuga, the most generous of the benevolent resembling the wishing-tree, the ruler over Kāshī, the hoard of virtues.
4. (Dōhā:) I revere Shiva of Haidākhāna, the most magnanimous Sadguru, with the help of whose looks of mercy human beings are capable of crossing the worldly existence.
Forever I bow down to the foot-lotuses of Shiva of Haidākhāna, the magnanimous highest God, the lord of all the blessed, the divine Sadguru, with the help of whose looks of mercy human beings are capable of crossing the joyful ocean of worldly existence.
5. Praise be to Shiva of Haidākhāna, to Shankara, the most beautiful! O lovely one whose darshana is auspicious, may you take your abode in my heart for ever!
O essence of beauty, o Shiva-Shankara of Haidākhāna, praise be to you! May you bestow upon me your most beautiful darshana and may you take your abode in my heart-lotus for ever!
6. Praise be to the lord of Mahēndra’s heart, the foremost of the Yōgīs, the wishing-tree of all desires, the bestower of supreme bliss who is attained through meditation and is present in every smallest particle!
O foremost of the Yōgīs! By fulfilling all desires of your devotees, you resemble the wishing-tree. Forthwith you make your appearance as soon as they meditate upon you, and forthwith you comfort the hearts of your devotees. O God, your entity pervades every smallest particle. You are the bestower of supreme bliss and the king of the heart of Shrī Mahēndra Svāmī-jī Mahārāja who has taken refuge at your feet.
7. May you grant us your favour, o shelter of mercy! You are endowed with immeasurable knowledge and a blissful appearance, clad in a kurtā and a tōpā. You are of divine grace, o Guru, o king of Mahēndra’s heart!
O seat of mercy, ocean of compassion! You are endowed with an appearance possessing divine splendour with copious radiance, and your divine form is adorned with a mirzāī-kurtā and a beautiful tōpā. Endowed with such an excellent appearance and beautifully adorned like a king of kings, you rule over the heart of your disciple-jewel Shrī Mahēndra Svāmī-jī Mahārāja. May you grant me, who am without any protection, the favour of your compassion!
8. When beholding your magnificent appearance, it takes abode in one’s heart. Within one instant, the fetters of worldly existence break to pieces and strength flows into one’s body, mind, and heart.
When beholding this unique appearance, the worldly fetters of existence disappear within one instant and body, mind, and heart are imbued with strength.
9. As long as human beings are not yours, they wander about in vain. As soon as they have abandoned everything and fallen to your feet, they will behold God [Rāma] and let others behold him, too.
O God! As long as a human being of this world does not come to your refuge with his whole being, he passes his life in vain, as he is subjected to the worldly temptations. However, if he renounces all his passions and seeks the protection of your feet only, he receives, with his absolute eyes, the magnificent darshana of Shrī Sacchidānanda and is satisfied.
10. O Sadguru! You are benevolent to the poor and I am without any protection at all. The Vishnu Brahmin has fallen to your feet. Seize his hands and grant him your protection!
O Sadguru-Dēva! You are benevolent to the poor and I am a very poor person and without any protection at all. The Vishnu Brahmin has already fallen to your feet-lotuses. Hold your hand, that grants boons, out to him and bestow upon him your protection!
11. When your foot-lotuses are in my heart, I am undaunted at all times. For those whose master is Shrī Mahēndra, the worldly affairs are not filthy.
O my beloved to whom I have come for refuge! When your foot-lotuses are in my heart, I always wander about without quailing. For I have the strong belief that, for those human beings who are protected by my most venerable Guru, the renowned and highly esteemed Shrī Mahēndra Svāmī-jī Mahārāja, the worldly affairs which, because of the filth in form of manifold sufferings, are difficult to overcome, are easily overcome.
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There is your residence, Haidākhāna. Here your eyes may still my thirst. When my hands rise to praise you, grant me your darshana and still the thirst of my heart!
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O Sadguru, o Shankara, residing in Haidākhāna! Grant me the favour of taking your abode in my eyes for ever (so that no other worldly beauty is able to settle down in these eyes)! And when I concentrate myself in order to praise you, o Shiva, and raise my hands in the state of deep meditation, please, grant me your darshana, as well as the favour of stilling the thirst of my heart with the nectar of your darshana!
13. O Sadāshiva of Haidākhāna! O immensely wise Shankara! Rise in the sky of my heart as a sun that bestows the splendour of knowledge for ever!
O Sadāshiva of Haidākhāna! You are the refuge of knowledge and wisdom, the noble sun that disseminates the splendour of knowledge in the world. May you rise in the sky of my heart for ever and so grant me the favour of filling my heart with amazement by your unearthly, divine splendour!
14. Neither is inherent in me the power of constantly chanting the name of God, nor the power of asceticism, nor the power of singing bhajanas, nor physical power, nor mental power. By the power of your feet only these powers are all inherent in me.
O Lord! You are the refuge of those who are without refuge. I am a sinful human being of this world only. The power of constantly chanting the name of God is not inherent in me, nor the power of asceticism, nor the power of singing bhajanas, likewise I am entirely short of physical, as well as of mental power. The only power inherent in me is the power of your foot-lotuses that governs all powers.
15. Our ignorant eyes are full of longing and our mind roams about everywhere. O great ascetic of Haidākhāna, you pervade all sites!
O Lord of all blessed! The ignorant eyes of us human beings who are involved in worldly affairs, long for a darshana of your form, and the mind of us human beings roams about everywhere for the sake of a small drop of the nectar of your favour. The fact that we wish to receive your darshana at one spot and at one moment is owing to the ignorance of us human beings being involved in worldly affairs and seized by delusion.
16. Forever you are in the temple of my heart and constantly I chant your name. You are the breath of my life. You alone are Krishna, Shiva and Rāma.
O God of all Gods! Your beneficial form is for ever in the temple of my heart. You alone are my life and my life-breath. O Lord of the Three Worlds! As for me, you alone are like Krishna, the God of plays, you alone are Shrī Rāma, the God who strictly observes the social order (e.g., we look at the image of the Lord as we think and feel at this very moment). In the manner in which a devotee meditates on the Lord according to the words of the most venerable Shrī Gōsvāmī-jī Mahārāja, in this very manner Bhagavān grants his darshana in order to still the longing of his devotees, and so bestows contentedness upon them.
17. A poor Brahmin is standing at your door with respectfully folded hands. Open your eyelids and have a look at him!
O Sadguru, o Shambhu! With respectfully folded hands, a poor Brahmin is here standing at your door for the sake of alms in the form of the favour of your nectar. O God! Open your eyelids and be so kind as to only once have a look at him!
18. O Lord! You are omniscient and wise. I know but little and am ignorant. The protection of your feet, o Lord, is my life-breath.
O Lord of the Three Worlds! You are omniscient and very wise. I am a human being of this world who knows but little and is ignorant. O God! The protection of your foot-lotuses alone is my life-breath. Excepting the protection of your foot-lotuses I have no support anywhere else in the world.
19. Having sheltered me, never forget me again! You are a friend of the poor. Then, wherefore do you not rescue me?
Never forget that I, a poor servant, am yours! O Lord of the poor! They call you a friend of the poor. Then, wherefore do you not wish to rescue me, a poor human being? Therefore, please, rescue me, a poor human being, at least to preserve your name as a friend of the poor!
20. O Sadāshiva, forever I behold your all-pervading form before my eyes. In whichever direction my eyes look in order to behold you, there I see you incarnate before me.
O all-pervading Sadāshiva! Thanks to your mercy I behold you, in every instant, incarnate before me. O God assuming all forms! Wherever my eyes look I behold your form enchanting the senses, incarnate before me. The fact that to a poor Brahmin boy you grant the favour to forever protect him by your nearness and so to please him, all that is the fruit of your incomparable grace.
Sadāshivacharitāmrita
Om, Reverence for the Sadguru!
Now follows: The Nectar Flagon of the Kathaghariyā and TempleGames
Third Flagon
Benediction
I revere Shankara, the Guru, the Mandara mountain of the Yōga ocean, the refuge of virtues, the annihilator of Kandarpa’s haughtiness, the Lord over Kāshī, the remover of the filth of the Kali-Yuga, the beloved of cows and Brahmins. O Lord, you who delight in assuming the appearance of an intoxicated and fully drunk being,you who love thegames on the Kūrma mountain, being adorned with a kurtā and a tōpā, you are praised by the Shruti.
O Sāmbasadāshiva, o God of all Gods! You are comparable to the Mandara mountain that churns the mighty ocean of the supernatural Yōga powers. You are the ocean of all virtues, the annihilator of Kāma’s haughtiness, the Lord over Kāshī and the remover of all sins accumulated during the Kali-Yuga and the most beloved of cows and Brahmins. O Shambhu! Because you wish to throw a merciful glance at the creatures of the world, you delight in assuming the appearance of an intoxicated, drunk and fully drunk person. Likewise, in order to conceal your true nature, you delight in assuming the appearance of a fully drunk person and playing on the mountain ranges of the Kumāyūm region in the physical form of Shrī Haidākhāna Bābā. O Sadāshiva! Adorned with a very beautiful tōpā and a mirzāī-kurtā, you possess a divine form that is praised by the Vēdas. O Shrī Sadguru-Shankara, reverentially I bow before you forever.
Forever I revere him who stays in Kathaghariyā. Residing in Haidākhāna, he is peaceful, eternal, pure like the Brahman and discernible through the Vēdas.
At the Āshrama of Kathaghariyā, your exceedingly beloved place of asceticism, in form of a statue pervaded by divine knowledge, peaceful and calm – the form incarnate of the eternal, unblemished Brahman, the divine form of which is discernible through the Vēdas – in this way I bear in mind Shrī Sadguru-Sāmbasadāshiva, who resides in Haidākhāna.
1. (Dōhā:) Your nature is exceedingly profound. O Shrī Sadguru in the form of Shiva! How could an ignorant human being describe the root of life that even Shēshacannot describe?
Having in this way descended in the form of Shrī Maryādā-Purushōttama and of Līlā-Purushōttama to Pramōda-, Ānanda-, and Vrindāvana and beheld his exceedingly beloved and wondrous games of manifold kinds, Shrī Sadguru-Dēva, the Lord of the blessed, betook himself, immersed in joy, to Kūrmānchala, his playground, and granted the favour of bestowing delight upon the world with his manifold games.
O Shrī Sadguru-Dēva in the form of Sāmbasadāshiva! The nature of your games is exceedingly profound and most wondrous. With its thousand mouths, Shrī Shēshanāga is not even able to describe them. How then could I, an ignorant human being, be able to describe the root of life of the earthly world?
2. (Dōhā:) O Shrī Munīndra, seat of happiness! You are the support of my life. Take your abode in my heart so that I may become aware of the nectar of your life and nature.
O Shrī Munīndra-Sadguru-Dēva, shelter of delight! You are the only support of my life. By taking your abode in the heart of a poor human being like me, grant me the favour of hearing this nectar of your life and nature, written in broken words.
3. (Dōhā:) Your name possesses infiniteinfluence. The Gods and Sages sing its praises. Forever the charm of your face-lotus bestows delight upon everybody.
O God of Gods! The influence and consequence of your name are infinite. Gods and Sages sing its praises at all times and are imbued with delight. O Munīndra! The incomparable charm of your face-lotus bestows delight upon the whole of mankind and is able, by their beholding it, to make happy the creatures of the whole world.
4. (Chaupāī:) To express [your praise] in words, I do not possess any adequate perception, except the affectionate and kind-hearted grace of the Lord. This support has become a boat for me. In the world, there is no other support for me. How far can I sing praises of your Yōga power? Whom can I find in the world as powerful as you?
O Bhagavān! I am but a very poor, ignorant creature. Neither do I possess a polished language, nor a stock of beautiful words, nor any adequate perception of the heart to describe your glory. Your very greatness is my only support. It will ferry me over as does a boat. There is no other support for me in the world. How far could I praise your supernatural Yōga powers? In this world, there is no one else as powerful as you to whom one can attain.
5. After you have betaken yourself to Vrindā-, Ānanda- and Pramōdavana for the purpose of granting a darshana to the world, you take your abode in every creature. Overjoyed, you wander about in your sacred sites and fulfil the heart’s desires of your devotees.
O Sāmbasadāshiva, o highest bliss! Although you have taken your abode in every being, you find delight in Bhagavān’s games, which are imbued with divine knowledge, in order to gratify all creatures of the earthly world by your darshanas. By wandering about in your playground Kūrmānchala, you grant the favour of fulfilling the heart’s desires of your devotees.
6. Kūrmānchala, your playground, is an exceedingly beautiful place. Where your form radiates in each and every instant, there the whole world adorns itself with your luminous appearance.
O Shankara, who has assumed the appearance of a human being! Kūrmānchala, adorned with natural and extreme beauty, is your playground. There, your exceedingly divine appearance assumes the form of light and, with its supernatural splendour, shines forth upon the whole world.
7. There, the Kailāsa rises, a unique site, on top of which the Gods reign and meditate upon you. There is situated Kathaghariyā, your beautiful sacred place, an exceedingly lovely site thatbewitches the senses.
In this exceedingly delightful and heavenly region of Kumāōn is situated your unique residence, the utterly charming Kailāsa mountain, on which, in seclusion, all the Gods have taken their abodes and rejoice in meditating upon you. Your extremely splendid residence, charming the senses, is situated very near to this Kailāsa and famed by the name of Kathaghariyā.
[This Āshrama, in which an extremely remarkable statue of Shrī Sadguru-Dēva, the Haidākhāna Bābā, has been placed, is situated three miles from the Haldvānī train station.]
Sadāshivacharitāmrita
Om, Reverence for the Sadguru!
Now follows: The Nectar Flagon of the Kūrmānchala Games
Fourth Flagon
Benediction
1. We revere the omnipresent God, the Lord of the Yōga and the Yōgīs, the friend of the poor, the comforter of all those who have suffered from pain andgrief, the ocean of knowledge, Bhava who is merely perceptible by the mind, Shiva, whose appearance is peaceful, the enemy of [the demon] Pura who has assumed the appearance of a saint.
Bhagavān Shiva is the all-pervading Brahmā. He is the highest Lord of the Yōga, the Shāstras and the Yōgīs, as well as the unfathomable ocean of knowledge. Bhagavān Bhava, the creator, preserver, and protector of the earthly world, is perceptible only by the mind. He [Shiva] grants happiness and bliss. His outward appearance and his nature are highly peaceful. Forever we revere Bhagavān, his great Avatāra, who has assumed the appearance of a saint, the enemy of [the demon] Pura.
2. I revere him whose origin is the truth, who is the truth, who loves the truth, who is engrossed in the truth, who is the refuge of all the righteous, who is the guide leading the way to the truth, whose truth is unshakeable.
This Avatāra of Shrī Bhagavān Shiva has originated from the truth, is engrossed in the truth, is forever devoted to the truth, and is the refuge of the righteous. I revere Shrī Bhagavān who shapes the way of the truth, who keeps guard over the Three Worlds, whose nature is truth.
3. (Dōhā:) O Lord! You made your appearance, having assumed the shape of an immortal saint, consoled the heart of Lāhērī, and so removed his heart’s pain.
O Bhagavān Mahāvatāra Shiva! Having made your appearance and granted a darshana to Shrī Lāhērī Mahāshaya in the shape of Bābā, the immortal saint, the great heavenly descent [of Shiva], you bestowed the grace upon him to relieve him from all his grief and all his heart’s pain.
4. (Chaupāī:) O exceedingly magnanimous Lord! Knowing him as your devotee from numerous rebirths, you bestowed upon him your grace. So the Yōga wealth acquired by him was awakened, and the fortunate one came to Rānīkhēt.
O incomparably magnanimous highest being! Since you have known Shrī Shyāmācharan Lāhērī Mahāshaya as your devotee from many rebirths, you bestowed upon him your grace. The Yōga wealth acquired by him during numerous former births was awakened and he changed his residence from Bengal to Rānīkhēt, District of Almōrā, for an unknown reason.
5. The darshana of a Yōgī was his heart’s desire. Incessantly, he was searching for their dwellings on the snow-capped mountains. In search of a holy man he went a very long way. [However], the longing of his heart did not at all come true.
In his heart, he carried the desire for a darshana of a Siddha-Yōgī. After he had come to Rānīkhēt, he resigned his office job and incessantly searched for great distances for holy men who had achieved their object, in the caves of the Kūrmānchala mountains situated near the Himālaya.
6. He wandered about and already was thinking of abandoning his heart’s desire, when he heard the following nectar-like words, sweet as honey: “At some further distance, your eyes will obtain the darshana for which you are thirsting.”
One day when he came back from a forest, while wandering, day by day, far and wide, a nectar-like, sweet voice reached his ears on his way, saying: “At some further distance, your eyes will obtain the darshana for which you are thirsting.”
7. When he heard his name, while he was walking on such a secluded path, fear and amazement surged up in his heart. He anxiously quickened his steps and obtained the pure darshana of a saint at the entrance to a cave.
When, in the secluded forest, he heard his name, all of a sudden fear and amazement began to surge up in his heart. Anxious and desirous to know from where the voice had come, he walked in that direction. But no sooner had he proceeded than he obtained the sacred darshana of a venerable saint who stood at the entrance of a cave.
8. Making a sign with his hand, he called to him to come nearer to him. By granting him a darshana, he sweetened his heart. The saint spoke with an exceedingly charming voice. When he heard [the saint’s words], all his doubts and sorrows melted away.
Making a sign with his hand, he called to him to come nearer to him, and by bestowing upon him a darshana, he granted sweetness to his heart. No sooner had he heard the nectar-like words spoken by Shrī Mahāvatāra Munīndra Bhagavān in an exceedingly sweet voice, than all his doubts and sorrows melted away in the twinkling of an eye.
9. (Dōhā:) “Come, Shyāmācharan! You are wise and very earnest. Relinquish your heart’s sorrows and strengthen your heart!
“Come, Shyāmācharan! You are wise and very earnest. Relinquish your heart’s sorrows and equip your heart with strength!
10. (Chaupāī:) O my son! I am the Yōgī whom your heart desired. I am standing bodily before you.” Having heard these words, he summoned up some courage. However, the torment of fear did not leave his heart.
O my son! I am that Yōgī to whom to attain your heart was longing for. I am standing bodily before you.” Having heard these words, he summoned up some courage, but the torment of fear stayed on in his heart.
11. He acquainted him through his exalted mouth in fine words with [what follows]: “My friend! Please, recognize this site in your heart! Here you entranced yourself through Yōga. In one of your previous births, you brought the beat of your heart under control.”
Shrī Mahāvatāra Munīndra Bhagavān acquainted him through his exalted mouth in fine words with [what follows]: “My friend, remember this site in your heart and recognize it! After you had brought, in a previous birth, the beat of your heart, as well as your sense-organs under control, you entranced yourself by practising Yōga.”
12. Having heard these words, he was bewildered in his heart . He was unable to grasp the secret of the Lord’s words. In this very moment, the saint’s divine look touched his head and the recollection of his previous birth entered his heart.
No sooner had he heard these words, than Shrī Shyāmācharan Lāhērī Mahāshaya became bewildered in his inmost soul, because he was unable to grasp the secret of Shrī Prabhu’s words in his heart. In this very moment, Shrī Mahāvatāra Bhagavān, Shrī Haidākhanda Vihārī-Dēva touched, with his hand-lotuses, Shrī Shyāmācharan Lāhērī Mahāshay’s head – and instantaneously the recollection of his previous birth was awakened in his heart.
13. He recognized all objects in the cave. The former power of recollection awakened anew. He had found the Sadguru of his previous birth and felt delighted and gratified in his heart.
Merely by the touch of Shrī Bhagavān’s hand-lotuses, he obtained divine sight – and instantaneously he recognized all objects in the cave and the power of recollection of his previous birth awakened anew. Having obtained a darshana of Shrī Sadguru-Dēva of his previous birth, he became delighted and overjoyed in his heart.
14. (Dōhā:) Over and over again, he bowed his head down towards Shrī Sadguru’s feet. Overjoyed and overwhelmed by his emotions, he obtained Shrī Sadguru’s blessings.
Again and again, Shrī Lāhērī Mahāshay bowed his head down towards Shrī Sadguru-Dēva’s foot-lotuses. Delighted with the fulfilment of his desire, he was overwhelmed by emotions. His eyes filled with tears of joy and he obtained the blessings of Shrī Sadguru-Dēva.
15. (Chaupāī:) Thereupon the Bābā smilingly spoke thus: “O Shyāmācharan, bestower of happiness! Listen! In your previous birth you thirsted for the pleasures of life. In order to achieve your object, you were compelled to be reborn once again.”
Thereupon Shrī Bhagavān Mahāvatāra, Shrī Haidākhāna-Dēva smilingly began to speak [as follows]: “O Shyāmācharan, hoard of happiness! When, at the time of your previous birth, you had practised asceticism here itself, your thirst for enjoying the pleasures of life did not allow you to attain peace of mind. In order to accomplish that, you had to take it upon yourself to accept another rebirth.”
16. Having spoken these words, he fulfilled all expectations of Shrī Shyāmācharan’s heart by virtue of his Yōga power. Instantaneously, all his objects merged. Having obtained his heart’s desires, he was overjoyed.
Having spoken thus, Shrī Prabhu instantaneously fulfilled all expectations and desires of Shrī Shyāmācharan’s heart by virtue of his divine Yōga power. In an instant, all his objects merged and, after he had obtained the fruits desired by his heart, he was overjoyed.
Sadāshivacharitāmrita
Om, Reverence for the Sadguru!
Now follows: The Nectar Flagon of the Former Delightful Games
Fifth Flagon
Benediction
1. In the heart of him who wears a moon-diadem resembling the crescent moon, I revere Rāma, the divine bumble-bee imbued with the nectar of joyous devotion, the goose of the Raghu race, meaning everything to Lakshmana, whose partridge-eyes long for Sītā’s face-moon.
In the heart-lotus of Shrī Chandrachūra Bhagavān Shankara, I forever revere Shrī Rāma, the sun of the Raghu race, whose eyes, which resemble those of a male partridge, long to enjoy the nectar of beauty of Shrīmatī Sītā’s moon-like face – who means everything to Sumitrā’s son, Lakshmana, and, in each and every moment, roams about in Bhagavān Shrī Shankara’s heart-lotus like a bumble-bee being saturated by bliss and affectionate devotion.
2.-3. The two divine brothers, Rāma and Lakshmana, who both wear crow’s-wings, who are adorned with golden jewelry, whose teeth, mouths, and hands have blossomed out softly, who, in the king’s courtyard, play with the crow Bhushundi, who, with their smile, fill the quarters of the heavens – may they protect us!
The two brothers, Shrī Rāghavēndra Rāma and Lakshmana, who both wear very beautiful crow’s-wings, who are adorned with very precious golden jewelry, whose mouths are embellished with milk-white teeth showing just a little, who have hand-lotuses marked by curdled milk and cooked rice, who in the courtyard of the exceedingly happy Mahārāja Dasharatha-jī are absorbed in games with the crow Bhushundi, who, with their smiles, illuminate the quarters of the heavens – may they bestow upon us the grace to protect us!
4. (Chaupāī:) The exceedingly wise Sadāshiva, who kept in his heart all supernatural Yōga powers, set out on his way. With all the eight Siddhis and nine Nidhis he went his way, remembering thereby the songs of praise extolling Rāma.
From there, Shrī Sadguru Sāmbasadāshiva, the refuge of highest perception, set out, keeping in his heart all supernatural Yōga powers. With the eight Siddhis [animā = the first of the eight Yōga steps in order to become very tiny, etc.] and the nine Nidhis he betook himself to Avadha, remembering the unique praises extolling Bhagavān Shrī Rāma.
5. At every step millions of Prayāgas showed themselves to him,while he was overwhelmed by love and devotion. His shape pervaded every single particle. In one instant only, Mahēsha reached the wonderful country named Avadha.
No sooner had Shrī Sāmbasadāshiva started on his way, than it was as if love and devotion had sprouted in Prabhu’s foot-lotuses. As often as he set his feet on the ground, millions of magnificent Prayāgas showed themselves to him. In one instant only, Bhagavān Shankara, whose form pervades every atom, arrived in the city of Ayōdhyā, the capital of Avadha.
6. All men and women who lived in Avadha were delighted when they beheld the Sādhu’s appearance. All of them paid homage to him and bowed down to his delightful foot-lotuses.
When all men and women who lived in Avadha beheld the form of the exceedingly magnificent Shrī Sadguru in the appearance of a Sādhu, they were overjoyed and bathed in delight. All of them approached him very humbly and began to bow down to his exceedingly beautiful foot-lotuses, that annihilate the three kinds of sufferings.
7. Shiva Āshutōsha bestowed his blessings upon the inhabitants of Avadha and, awestruck, they received it. When Shiva beheld the women and men, he was pleased. ‘Men and women who are as virtuous as these are not to be found elsewhere.’
Greatly pleased, Bhagavān Āshutōsha Shankara bestowed his blessings upon the men and women of Avadha, who were devoted to him and humbly bowed before him, and the inhabitants of Avadha received the blessings bestowed upon them with awe and great delight. When Shrī Sadguru Shiva, the magnificent divine Avatāra (heavenly descent) of Haidākhāna, beheld the men and women who lived in the city of Ayōdhyā, he was exceedingly contented in his inmost soul, thinking: ‘In the Three Worlds, there are no men and women as virtuous as these.’
8. ‘All of them are Prabhu’s happy subjects. With fruitful eyes they look at Prabhu’s form. Rāma considers them his own devotees. Not even in their dreams will they ever forget Rāma.’
Bhagavān Āshutōsha Shiva pondered in his heart: ‘All these men and women are the happy subjects of Shrī Rāma’s reign. Because they drink Prabhu’s form like nectar with their own eyes, they will make their eyes fruitful. My Prabhu will grant them the favour of considering all of them his own devotees. Not even in their dreams will they ever forget their Prabhu, Shrī Rāma, for a single moment. Therefore, who in the world is more virtuous than these?’
9. To them, Rāma is father, Guru, mother, and God, brother, as well as protector of their sons, bestowing happiness upon them. He pondered: ‘What [merits] did [the people of] Avadha acquire in [their previous] births?’ He made them a present and read their lines of fate.
‘Shrī Avadhēsha, the beloved Rāma, is their father, because he cares for their livelihood. He is their Guru, because he teaches them to follow the right path. He takes the place of their mother, because he instructs them in protecting other people throughout. He is their Lord, because he is the king of Avadha. Taking the place of their brother, he protects their sons in every respect and bestows upon them happiness throughout. Thus, the happy inhabitants of Avadha readily obtained every kind of relationship to Shrī Bhagavān. What are the significant merits in the succession of their rebirths that they have easily obtained the good fortune to become Prabhu’s subjects?’ While Bhagavān Shankara in the appearance of a Sādhu thus pondered in his heart, and regarded thereby, with full attention, the foreheads of those inhabitants of Avadha who had approached him in order to bow before him, he bestowed upon them his grace and took pains to read their lines of fate as it were. ‘What significant merits did they acquire in their former births that they have attained such good fortune?’
Sadāshivacharitāmrita
Om, Reverence for the Sadguru!
Now follows: The Nectar Flagon of the Gamesand Amusements in Ānandavana (Kāshī)
Eighth Flagon
Benediction
1. I revere the beloved divine Shiva, who resembles the full moon filled with the nectar of delight, who is true and beautiful and bestows happiness, whose pair of foot-lotuses is venerated by the blessed, who with the rays of his half-opened eyes annihilates the darkness. I revere Guru Shankara, who is praised in the Shruti and resides in Haidākhāna.
Forever I revere Sāmbasadāshiva – who possesses an exceedingly charming appearance, similar to the full moon when risen from the nectar ocean – whose foot-lotuses are greatly venerated by the blessed and the Gandharvas – who possesses a divine form – who is true, beautiful, and auspicious – who, moreover, grants, while meditating profoundly in Yōga posture, the grace to annihilate, with his divine radiant rays emerging from his half-opened eyes, the darkness of delusion that lingers in the hearts of the creatures seeking refuge. I revere the Lord of all the blessed, the Sadguru Sāmbasadāshiva, who is praised by the Vēdas and resides in Haidākhāna.
2. Forever I sing praises of him who is satisfied by the nectar of delight, strolls about in Ānandavana, bestows delight and resides in Haidākhāna.
Forever I sing praises of Sāmbasadāshiva, who is satisfied by the nectar of utmost delight, who strolls about in Ānandavana, who bestows divine, supreme and eternal bliss upon his creatures seeking refuge with him, who made his Avatāra as a Sadguru and resides in Haidākhāna.
O Sadguru Sāmbasadāshiva! Having enjoyed ever newer games of Shrī Krishna, the God of ethical standards and games in Vrindāvana, in Ānandavana, your abode of delight, you granted a darshana of your divine form while absorbed in bliss. “The nectar flagon of the games and amusements in Ānandavana” is imbued with your nectar in form of those divine games. Therefore, please grant, by stilling the earthly creatures’ thirst for knowledge, the favour of doing away with death, plight, misery, and poverty for them and so translate your name ‘Hara’ into reality!
3. (Dōhā:) O dear Bhōlānātha! Wander about in Ānandāvana! Wearing the garment of a beautiful Sādhu, you attend to the world.
O dearest Bhōlānātha! Wearing the garment of a beautiful Sādhu and granting refuge to the world, you are pleased to wander about in your playground, Ānandāvana.
4. (Chaupāī:) May you please grant the delight of your darshana in Avadha and Vrindāvana! [Then] come, o Shiva, and wander about in Ānandāvana where Yōgīs have settled and meditate in such a way that they are constantly absorbed in the enjoyment of deepest meditation.
O Lord! Having granted the delight of your darshana mostly at the sacred places of Avadha and Vrindāvana, you betake yourself to Kāshī and wander about there. In that place, Kāshīpurī, of which you are exceedingly fond, the best of the Yōgīs are constantly absorbed in deepest meditation and engrossed in meditation upon you.
5. Very learned, experienced and wise men teach the “six Angas” and draw conclusions from them. However, your form is inaccessible through the Shāstras. Let, therefore, the nectar of your grace rain down!
Very wise, learned men give instruction in the Vēdas, including the “six Angas”, and, from them, draw conclusions about your nature; however, o highest of all Gods, your exceedingly divine nature is inaccessible through the Shāstras.
6. O Lord! Your mere compassion is able to extinguish the cycle of creation. By assuming the form of a Sādhu, grant them your darshana and make them a present of your form!
O Lord! Only your unfounded compassion is able to break the earthly fetters of existence of the cycle of the creatures’ rebirths. In order to grant, for this reason, a darshana to your devotees who have taken refuge with you, you assume the beautiful shape of a Sādhu, grant a darshana to the creatures of the earthly world, and thus make them a present of your divine form.
7. (Dōhā:) Your Māyā is exceedingly immeasurable. O Lord who possesses Shiva’s form as a human being! Merely by your darshana the living are able to cross overthe earthly existence.
O great Avatāra of Shankara, having assumed a human form! Your Māyā is inconceivable. Even the Vēdas are unable to reach its opposite bank. Merely by your darshana, the living are perfectly able to cross this unfathomable ocean of the earthly existence.
8. (Chaupāī:) You are the unchangeable, highest, and eternal bliss. Incessantly enjoying the taste of your own delight, you are forever well pleased with your own blissfulness, contemplation, and delight, and continuously sing [your own] praises.
O Sacchidānanda-Brahmā-Sāmbasadāshiva! You are free of all sufferings and possess the form incarnate of [Sacchid]ānanda-Brahmā. Yet you always enjoy the taste of your own blissfulness and are well pleased with the taste of contemplation and delight. Forever your praises are sung by the Lord, Sacchidānanda; that is to say, you are him who sings praises, but the praises are also your nature and you are also him who is to be praised. This your miraculous Māyā bewilders even the heart of the Yōgīs.
9. Kāshī, your city, is exceedingly charming. O ruler over Kāshī! You are young and indifferent [to everything]. All people living there attain blissfulness and those who pass away there, experience intimate union with the divine.
O ruler over Kāshī! The city of Kāshī, your playground, is exceedingly charming. Adorned with youth, you are the king of this city of Kāshī and by nature indifferent [to everything]. Living in this city of Kāshī, which grants deliverance and fulfilment, the people attain all kinds of delight as long as they live, and, by your grace, obtain after they have abandoned life, the claim for a close union with the divine and deliverance.
10. O Lord! You reign by the bank of the Mandākinī. The splendour of the moon shines on your beautiful forehead. Your form is motionless like the tongue of the flame of an oil-lamp. Your unblemished shape is embellished with sacred ashes.
O Lord! You reign by the bank of the Gangā with her cool-flowing waters. Your exceedingly beautiful forehead shines forth with the splendour of the moon. All the happy people who have come there to behold you, take a darshana of your unblemished shape which, embellished with sacred ashes, is motionless like the tongue of the flame of an oil-lamp, and so are gratified.
11. Your matted hair is bound together with the snake Vāsuki. You are adorned with earrings formed by snakes and with a diadem. Your forehead is embellished with three divine lines and your eye is beautified with the brilliance of sandal paste.
There you wear your matted hair bound with the snake Vāsuki. You have put on earrings formed by snakes and a diadem. The divine lines on your forehead are embellished with a dot, and this dot made by sandal-paste takes the shape of your forehead-eye and attains outstanding beauty.
12. Your delicate body wears the skin of a tiger and on your chest there is a garland of human skulls. Your lovely eyes shine with brilliance and a begging bowl made of a human skull adorns your hand.
Your extremely delicate body wearing the skin of a tiger and on the breast a necklace of human skulls is adorned grandly. Your exceedingly lovely eyes are adorned with beauty and the begging-bowl in your hand made of a human skull acquires brilliance.
13. The wonderful [bow] Pināka on your shoulder, the trident and the pleasantly sounding Damarū drum in your hands are beautiful. Shivā seated at your left side gains graceful beauty. Your affectionate look at your devotees fills their hearts.
O Lord of the Three Worlds! The extremely beautiful bow Pināka is resplendent on your shoulder, likewise the trident in one of your hands and the pleasant-sounding Damarū drum in your other. Seated at your left side, Shrī Pārvatī gains graceful beauty. O God! With a mere look directed at your devotees, you grant them the favour of gratifying their hearts.
14. You grant both the fruits of fulfilment and of deliverance . You show respect and honour to your devotees, while, for you, respect and honour do not exist. The ascetics revere you in manifold ways. By serving you they attain various delights.
O Lord of the Three Worlds! In like manner, you grant both the fruits of fulfilment and deliverance to your devotees. Although you are not concerned about respect and honour, you grant, to your humble devotees who have taken refuge with you, the favour of increasingly showing respect and honour to them. Your devotees pay reverence to you in manifold ways, and, by serving you and so attaining objects of various delights, their life abounds in happiness.
Sadāshivacharitāmrita
Om, Reverence for the Sadguru!
Now follows: The Nectar Flagon of the Present-day Games
Ninth Flagon
Benediction
1. Forever I meditate upon you who has taken the form of Paramahamsa Munīndra – who has devoted himself entirely to meditation – who is accessible solely by knowledge difficult to attain – who partakes of the veneration of the blessed – who is free from passion – who is tranquil – in whom is inherent the essence of beauty – who is brilliant like the exceedingly unblemished moon.
I meditate upon Paramahamsa Shrī Munīndra-Bhagavān, Shrī Bhōlē-Bābā of Haidākhāna, who stays in a posture of deep meditation – who is solely accessible through exceedingly sound knowledge – who is greatly revered by all the blessed – who is free from rebirth, free from passion, and of a tranquil nature – in whom is inherent the essence of beauty and a light yellow colour like that of the moon.
2. You are the Lord of the world, the refuge of all supernatural powers, the best of the ascetics, [Munīndra], the best of the Yōgīs, the bestower of all supernatural powers and delights, the wishing-tree of mercy, the Avatāra of compassion, who possesses the divine form of Shankara and who has assumed an auspicious form.
You are the refuge of all supernatural powers, the best of the Yōgīs, the Lord of the world, Shrī Munīndra Bhagavān who grants all supernatural powers and delights, the wishing-tree of mercy, the Avatāra of compassion, the divine form incarnate of Shrī Bhagavān-Shankara, who has assumed an auspicious form.
3. (Dōhā:) A treasure of great magnificence is situated in the valley of the Kailāsa mountain. Haidākhāna shines at the bank of the Gautama-Gangā.
In Kūrmānchala, at the foot of the Kailāsa mountain, by the bank of the Gautama-Gangā, there shines the Vishvamahādhāma temple of Haidākhāna, a treasure of utmost magnificence.
4. (Chaupāī:) Trees and creepers of various species shine there. In the guise of birds, the Gods betake themselves to that place. They live there during all beautiful and charming seasons. Delusion and ignorance do not have an abode there.
Trees and many species of creepers shine there, on the slopes of mountains. In the guise of birds, Gods take their abode on those trees at all seasons. In this sacred Āshrama delusion and ignorance are not to be found at all.
5. There, the spring-time itself is at home and adorns the groves with its power. There, Sāmbasadāshiva shines forth. Over and over again, he betakes himself there in the appearance of the Sadguru.
In this charming landscape, the spring, the king of the seasons, adorns as if it would live there in its form incarnate forever, the groves with blossoms and fruits of various kinds through his divine power. For, Shrī Sāmbasadāshiva-Bhagavān, Shrī Haidākhāna-Vihārī-Dēva himself grants the favour of being present at that exceedingly sacred place, as well as to betake himself there over and over again in the appearance of Shrī Sadguru-Dēva.
6. There the enemy of [the demon] Pura practises asceticism in manifold ways and so makes the world happy and blissful. This is the most sacred place of his asceticism, the oldest place on earth.
At this exceedingly sacred and eminent place [Mahādhāma], Shrī Sāmbasadāshiva-Bhagavān practises asceticism in manifold ways for the sake of the well-being of the earthly world, in order to make all people happy. It is therefore the oldest and most sacred place on earth.
7. The Siddhēshvara shines forth as the king of the mountains where Vishnu attained the fruit of his asceticism. When, at the beginning of the Golden Age, he practised asceticism here, he enchanted Shambhu and so obtained his darshana, that even for the Gods is difficult to obtain. Shrī Bhagavān received the gift to preserve and maintain the world and so was gratified.
Very near to this sacred and eminent place [Mahādhāma], the unique mountain, Shrī Siddhēshvara, shines forth, on which Bhagavān Vishnu practised asceticism at the beginning of the Golden Age. By thus making favourable Bhagavān Shankara, he obtained a darshana of Shrī Bhagavān Shiva that, even for the Gods, is difficult to obtain, and through him received the gift to attend to the livelihood of all creatures of the universe, and so gratified his nature.
8. (Dōhā:) The seer Gautama betook himself there and freely and unrestrictedly practised asceticism for the sake of the well-being of the world. Having attained tranquillity, the ascetic wandered about at this place.
Even the seer Gautama betook himself to this place and practised perfect asceticism. For the sake of the well-being of the creatures of the earthly world, he took his abode at this place, and having attained tranquillity, wandered about there, free from joy and sorrow, loss and gain, love and hatred.
9. (Chaupāī:) Daily he took a bath in the Gangā. He meditated upon Brahmā and gave alms every day. In order to celebrate Pūjās, he betook himself up to the Kailāsa. Daily he went there and meditated upon Shiva.
When the seer Shrī Gautama lived here, he daily took a bath in the Gautama-Gangā, was deeply engrossed in meditation upon Brahmā, and gave alms to the needy and poor every day. In order to daily pay reverence to Bhagavān Shiva, he betook himself up the Kailāsa mountain and became absorbed in the reverence for Shiva.
10. One day, the current of the Gangā was impetuous and did not grant him access to her. Thereupon the best of the ascetics entreated her in manifold ways; however, the current of the Gangā by no means lessened in impetuosity.
During the rainy season, the current of the Gangā was very impetuous. In manifold ways the seer entreated Shrī Gangā to grant him access to her; however, Shrī Gangā did not mitigate the intensity of her current and so did not grant him access to her.
11. When the seer perceived that the regularity of his reverence was thus disturbed, he flew into a rage. He cursed her and sent her down to the netherworld. Then her haughtiness dwindled away and she came to her senses again. In secret she betook herself down to the netherworld. A stream [i.e., one part] of her flowed to Kāshī.
When the seer Gautama saw the regularity of his daily reverence for Shiva thus disturbed, he became very furious. He cursed Shrī Gautama-Gangā and caused her to flow down to the netherworld. Now, when by virtue of the severe curse of the seer, Shrī Gangā began to flow down to the netherworld, her haughtiness dwindled away and she became conscious of her offence. When Shrī Gangā now began to flow down to the netherworld by virtue of the seer’s curse, secretly a stream of hers flowed to Kāshī, and flowing further, united with the Gangā that flows through Kāshī.
12. (Dōhā:) For the sake of the livelihood of all human beings, she here flows with a gentle current. When Bhagavān of Haidākhāna makes his appearance here, he plays in her waters.
Now, for the sake of the livelihood of all people who live at this place, Shrī Gangā therefore flows here with a very gentle current. For, whenever Bhagavān Sadāshiva has the grace to appear at this sacred place and bestow a darshana, he at this time will show the favour of plunging into this Gangā and playing in her waters.
Impressum
Tag der Veröffentlichung: 11.08.2014
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