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Madhusudana sarasvatii's commentary on Shiv Mahimna Stotram

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Namaste Advaitins,

 

Madhusudana Saraswathi is reputed to have written two commentaries on

shiv mahimna stotram, one interpreting it for Lord Shiva and one for Lord

Krishna. Does anyone know of a location from where we can find the

commentary? I am interested in good translations as well.

 

praNAmaH to all advaitins

Ramakrishna

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Please click the link below which you may find useful

 

 

 

http://www.celextel.org/stotrasshiva/shivamahimnahstotram.html

 

Dr.Kurri Pkirareddy

 

 

- In advaitin , " uramakrsna " <uramakrishna wrote:

>

> Namaste Advaitins,

>

> Madhusudana Saraswathi is reputed to have written two commentaries on

> shiv mahimna stotram, one interpreting it for Lord Shiva and one for Lord

> Krishna. Does anyone know of a location from where we can find the

> commentary? I am interested in good translations as well.

>

> praNAmaH to all advaitins

> Ramakrishna

>

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advaitin , " uramakrsna " <uramakrishna wrote:

>

> Namaste Advaitins,

>

> Madhusudana Saraswathi is reputed to have written two commentaries on

> shiv mahimna stotram, one interpreting it for Lord Shiva and one for Lord

> Krishna. Does anyone know of a location from where we can find the

> commentary? I am interested in good translations as well.

>

> praNAmaH to all advaitins

> Ramakrishna

 

Dear Ramakrishna-ji,

Madhusudana Sarasvati's Sanskrit work referred to by you has been published

with another Sanskrit gloss and Hindi translation by Chaukhmba Sanskrit

Sansthan, Jadau Bhawan, Gopal Mandir Lane, Varanasi- 221001.

S.N.Sastri

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advaitin , " snsastri " <sn.sastri wrote:

>

>

> Dear Ramakrishna-ji,

> Madhusudana Sarasvati's Sanskrit work referred to by you has been

> published with another Sanskrit gloss and Hindi translation by Chaukhmba

> Sanskrit Sansthan, Jadau Bhawan, Gopal Mandir Lane, Varanasi- 221001.

> S.N.Sastri

>

 

My saashhTaang praNAm-s to you Shri Sastri-ji for your reply.

 

I have contacted their Varanasi office and Delhi Office as well.

 

 

Concluding His commentary on 15th chapter of Gita,

here is what Madhusudana Sarawathi has to say:

 

vaMshiivibhUshhitakaraannavaniiradaabhaatpiitaambaraadaruNabimbaphalaadharoshhTh\

at.h

|

pUrNedusundaramukhaadaravindanetraatkR^iShNaatparaM kimapi tattvamahaM na jaane

||

 

I do not know any reality other than krishna whose hands are adorned with a

flute, whose lustre is like that of a rain-cloud, who wears a yellow cloth,

whose lips are reddish like the Bimba-fruit, whose face is beautiful like

the full moon, and whose eyes are like lotuses.

 

sadaa sadaanandapade nimagnaM mano manobhaavamapaakaroti |

gataagataayaasamapaasya sadhaH paraaparaatiitamupaiti tatvam.h ||

 

The mind that is ever merged in the state of constant Bliss removes (all)

mentations, (and) by eradicating the sorrows consequent on (repeated) births

and deaths it attains at once the Reality transcending cause and effect.

 

shaivaH saurashcha gaaNeshaa vaishhNavaaH shaktipUjakaaH |

bhavanti yanmayaaH sarve sohamasmi paraH shivaH ||

 

I am that supreme Auspicious One in whom get identified all the followers of

Shiva, of the Sun, of Ganesha, of Vishnu, and the worshippers of Shakti.

 

Namaste again,

Ramakrishna

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advaitin , " uramakrsna " <uramakrishna wrote:

> Concluding His commentary on 15th chapter of Gita,

> here is what Madhusudana Sarawathi has to say:

>

>

vaMshiivibhUshhitakaraannavaniiradaabhaatpiitaambaraadaruNabimbaphalaadharoshhTh\

at.h

> |

> pUrNedusundaramukhaadaravindanetraatkR^iShNaatparaM kimapi tattvamahaM na

jaane ||

>

> I do not know any reality other than krishna whose hands are adorned with a

> flute, whose lustre is like that of a rain-cloud, who wears a yellow cloth,

> whose lips are reddish like the Bimba-fruit, whose face is beautiful like

> the full moon, and whose eyes are like lotuses.

> Namaste again,

> Ramakrishna

 

Dear Ramakrishna,

Madhusudana Sarasvati, who was a great devotee of Krishna and also a great

advaitin, has, in the above shloka, first described Krishna and then identified

him with the supreme brahman.

Another great devotee-poet, Narayana Bhattatiri, has, in the first shloka of

his great work nArAyaNIyam, done the opposite. He has first described the

supreme brahman and then identified it with Krishna, the Lord of GuruvAyUr. The

shloka is given below:

sAndrAnandAvabodhAtmakam anupamitam kAladeshAvadhibhyAm

nirmuktam nityamuktam nigamashatasahasreNa nirbhAsyamAnam |

aspaShTam dRiShTamAtre punarurupuruSharthAtmakam brahma tattvam

tat tAvat bhAti sAkShAt gurupavanapure hanta bhAgyam janAnAm ||

 

Translation:--

Brahman, which is pure Existence-Consciousness-Bliss, which is without parallel,

which is absolutely free from the limitations of time and space, which is always

free from the control of mAyA, which is very well explained by innumerable

statements in the upaniShads, but is yet not clearly grasped (by a mere study of

the upaniShads), but the realization of whose identity with one's own self is

what constitutes the highest puruShArtha, namely, liberation from the cycle of

birth and death; that very Brahman is present in concrete form in the temple of

GuruvAyUr (in the form of Lord Krishna). This is indeed a great good fortune for

the people.

 

The above shloka contains the essence of all the upaniShads.

 

Best wishes,

S.N.Sastri

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