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Shivastotravali By Siddha Utpaladeva

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With my eyes closed,
Relishing the wonder of inner devotion,
May I worship even the blades of grass thus:
"Homage to Shiva, my own consciousness!"

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May the extraordinary fragrance
Of the blossom of your remembrance
Become fixed in my heart
Until the stench of foul impressions fades away.

O Lord, enlighten my heart!
Help me to discriminate between
The base delight in false enjoyments
And the superior delight in your lotus feet.

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"Nothing at all is of use
For becoming firmly established, shining manifest,
Eternally in one's own form."
May this thought take deep root in me,
Purified by the dust of your lotus feet.

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The Fifth Song

' The Command of Powers '

Carry me into your abode, O Lord -
I, who, through the touch of the Guru
Have become attached
To the pleasure of the touch
Of your lotus feet.

The hair on my head glistens
With color from the dust of your lotus feet;
When shall I begin to dance
The dance of ever-impetuous delight?

O Lord! You are my only Lord!
I perpetually beseech
That I would sooner be made a mute
And dwell within you
Than become wise in any other way.

"O Lord! Ocean of Nectar!
O Gleaming Three-eyed One!
O Sweet One even of the Monstrous Eyes!"
Let me cry and dance
Exclaiming all this with joy.

With my eyes closed
At the touch of your lotus feet,
May I rejoice,
Reeling with drunkenness
From the wine of your devotion.

May I dwell somewhere in a glen
Of the mountain of your consciousness
Where lies the uninterrupted state
Of your sublime bliss.

May I live in that sanctuary, O Lord,
Where, taking many forms,
You reside with Devi
From the palace up to the city gates.

O Lord, may the rays
Of your brilliance beam steadily
Until the lotus of my heart opens
To worship you.

Grant, O Lord,
That I fall at your feet always
And find such delight there
That even my mind becomes intoxicated
And dissolves in bliss.

Whether through immense joy or through anguish,
Whether from on a wall or in an earthen jug,
Whether from external objects or from within,
Reveal yourself to me, O Lord!

So cool is the nectar
From the touch of your lotus feet!
May that always stream through me,
Within and without.

Plunging into the ambrosia-lake
Of touching your feet
Is ever for me a pleasure
Beyond all pleasures.

Accept false enjoyment and the other limitations
That I offer unto you, O Lord.
Having transformed them into immortal nectar,
Enjoy them together with the devotees.

Contended with your meal
Of the entire world,
Be comfortably seated;
Then bestow on us, your devotees,
Your blessings and your blissful glance.

With my eyes closed,
Relishing the wonder of inner devotion,
May I worship even the blades of grass thus:
"Homage to Shiva, my own consciousness!"

Having seen the world as consisting of your nature
And having realized the pleasure
Of your nondual form,
Still may I never part
With the enjoyment of the spirit of devotion.

O Lord, since you and you alone
Have no wish that is fulfilled,
Then the fulfillment of your nonduality
Is more than sufficient.

May I attain that state
Where one laughs, one dances,
One does away with passion and hatred
And other such things,
And where one drinks
Of the sweet nectar of devotion.

May the extraordinary fragrance
Of the blossom of your remembrance
Become fixed in my heart
Until the stench of foul impressions fades away.

O Lord, enlighten my heart!
Help me to discriminate between
The base delight in false enjoyments
And the superior delight in your lotus feet.

Although I roam about in the states of Yoga
And am not caught up in the worldly affairs,
I would rather that my heart tremble,
Intoxicated with the wine of your remembrance.

In speech, in thought,
In the perceptions of the mind,
And in the gestures of the body,
May the sentiment of devotion be my companion
At all times, in all places.

Shiva! Shiva! Shiva!
Thus is performed the worship
Of constantly repeating your name.
O Lord, may I continue to taste the sweetest nectar,
Which is never repetitious.

May I live, worshiping you
In the world made of
Pulsating, endless, consciousness,
Along the path where
All unconsciousness has been dispelled,
In the city made of
Your unfathomable, extraordinary consciousness.

"Nothing at all is of use
For becoming firmly established, shining manifest,
Eternally in one's own form."
May this thought take deep root in me,
Purified by the dust of your lotus feet.

When I touch the soles of your feet,
It sometimes flashes in my mind
That this whole world
Has merged into a lake of nectar.
Lord! Grant this to me always.

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Toss aside your map of the world,
All your beliefs and constructs.
Dare the wild unknown.
Here in this terrifying freedom,
Naked before the universe,
Commune with the One
Who knows everything from the inside:
Invisible power pervading everywhere.
Divine Presence permeating everything.
Breath tenderly as
The lover of all beings.

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Just as here it is certain through great insight
That you are everything,
That there is nothing else
Either existent or nonexistent,
So, then, be abundantly evident to me!

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No sooner had I set foot
On the path of Shiva
Than, through your will,
Hundreds of auspicious things arouse for me.
What else could I possibly ask of you, O Lord?

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The Fourth Song

' Potent Nectar '

You are to be praised, O my mind,
For even though you waver,
You worship the protector even of the protectors,
The guru of the three worlds,
The beloved of Ambika.

Although I have gradually traversed
The steps of the various gods,
Having as support the feet of Shiva,
What a wonder it is that not even now
Do I part with this lowliest of states!

Show me the inner path!
Make disappear completely
The ways of the entire world
So that in an instant, O Lord,
I may become your servant forever.

O Shiva! Shiva! Shiva! Shankara!
O you who are kind to those seeking refuge,
Have mercy!
For blessings are not at all far away
From the memory of the pair of your lotus feet.

Lord! Reclining on the cushion of your lotus feet,
Those who create the world as they like
Laugh at Virinci (Brahma ) , who is subordinate
And who is completely smeared
With the soil of his own authority.

Nothing can shine that is separate
From the light of your form, O Lord.
Therefore, though disguised by nature,
You remain accessible.

Some people's perceptions become dulled
Because of duality.
But others taste immediately
The brilliant, unbroken body
That is free of duality.

O Lord, if that light of yours
Which is smeared with nectar
And which shines to me
Like infrequent flashes of lighting
Could be made more constant,
Then from that time my worship of you
Would also become constant
And nothing else would be required.

Just as here it is certain through great insight
That you are everything,
That there is nothing else
Either existent or nonexistent,
So, then, be abundantly evident to me!

By your own will, O Lord,
Have I set out on your path.
Why, then, do I behave like ordinary people
Instead of one worthy of you?

The sweetest emotion
Blossoms in the heart of the cataka birds
Who long enjoy that blissful experience
When they hear the rumblings of clouds.

Just through your grace
Has this enjoyment increased.
So even when the devotees
Are in a state of separation
Just the mention of you gives rise
To the remembrance of that joy of union.

He who utters the name of Shiva
Hundreds and hundreds of times
Grows great through the showering
Of the sweet, sublime nectar.
The marvelous power of this world
Enter even into the hearts of fools.

And that word, which flows like honey
From a nectar-crescent of the moon,
And causes the highest nectar to flow -
That is the sound of Shiva.
Blessed are they who have this sound
Ever on their lips.

This terrible world is about to be ended.
The deep stain of my mind has melted away.
Still the gates of your city
Are bolted shut
And do not unlatch even slightly.

Ardently I desire to behold
You ever-blossoming lotus face.
O Lord, may you appear to me,
Howsoever faintly,
Face to face.

There is no other happiness here in this world
Than to be free of the thought
That I am different from you.
What other happiness is there?
How is it, then that still this devotee of yours
Treads the wrong path?

If I do not continuously sip, with affection,
The wine of the nectar of harmony with you,
Then for a moment I will not be a fitting
Receptacle for your realization.

In truth, this person doesn't see
Even the slightest image of your form,
His mind sullied
By the sense of duality.
Even though you are omniscient
And show kindness to your followers
Why do you not hear this cry of mine?

Do you remember, O Lord,
That I ever sought after worldly pleasures
Or ever beseeched you for any of them?
Always greatly desired is the nectar
That comes from beholding your form.
That, oh grant me!

No sooner had I set foot
On the path of Shiva
Than, through your will,
Hundreds of auspicious things arouse for me.
What else could I possibly ask of you, O Lord?

Where the sun, the moon, and all others stars
Set at the same time,
There rises the radiant Night of Shiva,
Spreading a splendor of its own.

O Lord of the Gods!
Without the taste of nectar from touching your feet,
Even gaining sovereignty in the three worlds
Holds for me no savor at all.

Alas, O Lord, this knot of the soul
Prevents your realization.
But fashioned and concealed by you,
That knot is strong indeed -
So strong that, disregarding you,
It slackens not a bit.

O Lord of the Gods!
You are an object of incessant worship
By the great ones,
But are yourself a worshiper.
Here in this world
You are an object of vision
From both within and without,
But are yourself a seer.

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Homage to the miraculous Shambhu, who,
Transcending the two forms - the real and the unreal -
Of all that exists,
Constitutes the Third Form.

In this threefold universe of bondage
The only ones who are free,
Including the gods and the sages,
Are those who arise from your freedom.

They enjoy perfect happiness
Who have the unique elixir
Against the ills of the world:
The remembrance that the entire universe
Is inlaid with your form.

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Meditation on you
Washes away both delights and sorrows
As a river stream
Washes away high lands and low lands alike.*

For those who feel no separation from you
And for whom you are dearer than their own souls -
What cannot be said
Of the abundance of their happiness!

* - Ultimately delights and sorrows amount to the same thing: they are attachments and thus are obstacles to be removed by meditation on Shiva.

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O Lord of the Universe!
How lucky are your devotees,
Worthy of being adored by you.
For them, this turbulent ocean of the world
Is like a great pleasure-lake
For their amusement.

Those who delight in you
Long for nothing but to identify
With you completely.
How could worldly desires ever be requested!
For the devotees feel ashamed
Even in expressing the prayer:
"May you be revealed to me."

"Higher than Me there is nothing,
Yet even then I practice japa.
This shows that japa is but
Concentration on the Absolute Oneness."
Thus you instruct your devotees
As well as the whole world
Through your aksamala*.
In essence this is what constitutes you.

* - The Aksamala is the string of prayer beads used in japa meditation, or repetition of the mantra. Here, the unity of Shiva and the devotees is portrayed by the fact that although Shiva is to be worshiped, he is also a worshiper.

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The unreal is indeed different from real,
And the real is indeed different from that, O Lord!
You are neither real nor unreal,
But the nature of real and unreal both.

Though you shine even more brilliantly
Than the rays of a thousand suns
And though you pervade all the worlds,
Still you are not visible.

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The Third Song

' The Gift of Affection '

Homage to the miraculous Shambhu, who,
Transcending the two forms - the real and the unreal -
Of all that exists,
Constitutes the Third Form.

In this threefold universe of bondage
The only ones who are free,
Including the gods and the sages,
Are those who arise from your freedom.

They enjoy perfect happiness
Who have the unique elixir
Against the ills of the world:
The remembrance that the entire universe
Is inlaid with your form.

Whose white canopy is the self-illumined moon,
Whose fly-whisk is the stream
Of the heavenly Ganga -
He alone is the Supreme Lord.

Bestow on me your glance
Which radiates immortal nectar,
Cool and pure
Like a crescent of the moon.

Why, O Lord, do the drops of supreme knowledge
That flow from the ocean of your consciousness-bliss
Not have the delicious flavor
Of immortal sweetness?

Whose heart
Is not immersed in the delight of your nectar,
O Lord,
Has no heart at all,
O Mighty One! He should be despised!

Whose heart
Is united with you, O Lord,
Alone is worthy of Shambhu's powers.

Meditation on you
Washes away both delights and sorrows
As a river stream
Washes away high lands and low lands alike.

For those who feel no separation from you
And for whom you are dearer than their own souls -
What cannot be said
Of the abundance of their happiness!

I roar ! Oh, and i dance!
My heart's desires are fulfilled
Now that you, Lord,
Infinitely splendid,
Have come to me.

In that state , O Lord,
Where nothing else is to be known or done,
Neither Yoga
Nor intellectual understanding
Is to be sought after,
For the only thing that remains and flourishes
Is Absolute Consciousness.

Whose voice ever rings
With the eternal sound Shiva
Escapes spontaneously
The cruel grip of undefeatable, endless sorrows.

The "first person"
Is distinguished from the "second person"
And from the "third person" as well.
You alone are the Great Person,
The refuge of all persons.

O Lord of the Universe!
How lucky are your devotees,
Worthy of being adored by you.
For them, this turbulent ocean of the world
Is like a great pleasure-lake
For their amusement.

Those who delight in you
Long for nothing but to identify
With you completely.
How could worldly desires ever be requested!
For the devotees feel ashamed
Even in expressing the prayer:
"May you be revealed to me."

"Higher than Me there is nothing,
Yet even then I practice japa.
This shows that japa is but
Concentration on the Absoulte Oneness."
Thus you instruct your devotees
As well as the whole world
Through your aksamala*.
In essence this is what constitutes you.

* - The Aksamala is the string of prayer beads used in japa meditation, or repetition of the mantra. Here, the unity of Shiva and the devotees is portrayed by the fact that although Shiva is to be worshiped, he is also a worshiper.

The unreal is indeed different from real,
And the real is indeed different from that, O Lord!
You are neither real nor unreal,
But the nature of real and unreal both.

Though you shine even more brilliantly
Than the rays of a thousand suns
And though you pervade all the worlds,
Still you are not visible.

In this unconscious world
You are the form of consciousness.
Among the knowable, you are the knower;
Among the finite, you are the infinite:
You are the highest of all.

"No more of these lamentations!"
I cry out loudly before the Lord,
For in spite of knowing all this
I am confused
And I stray from the right path.

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' Shiva Mahapurana '

Merely by listening to the story of Shiva, a person secures that merit which results from the performance of a Rajasuya sacrifice and a hundred Agnistomas.

In the age of Kali, there is no greater virtue conducive to the achievement of liberation, than listening to the Shivapurana.

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May the Lord be glorified,
The mysterious Shambhu
Whose only definition is that he is
Devoid of all definitions.

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May you be glorified, inaccessible
Even to the long-haired sages.
But those endowed with the spirit of devotion
Embrace you without difficulty.

May you be glorified,
Vessel of the sweetest nectar,
Treasury of supreme liberation,
Attainable far beyond the farthest limits.

May you be glorified, O Form of the Great Mantra,
Cool and lucid,
Blessed with exquisite fragrance,
Brimming with the great nectar of immortality.

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May you be glorified, O Deva,
Who can be worshiped in any manner
In any place
In whatever form at all.

May you be glorified, O Granter of Boons,
Who are served by those aspiring for liberation,
And whose boundless depths of beauty
Dispel all afflictions.

May you be glorified, O Lord,
Who forever fill the three worlds
With infinite beatitude,
Rejoicing in eternal celebration.

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The great cloth**
Representing your absolute oneness
Is full of the nectar of freedom
And has not a single spot of color.
Homage to your teachings, O Lord

We praise the path of Maheshvara,
The thunderbolt against all doubts,
The fire of destruction
That destroys all misfortune,
The final dissolution
Of all things inauspicious.

May you be glorified, O Deva!
Homage! Adoration!
O Protector of the Whole Universe,
O Supreme Lord of the Three Worlds,
For refuge I come to you alone.

** - The image is of royal edict or decree (sasana) that is written on a great woven cloth (mahapata). Sasana also denotes a doctrine or teaching, therefore, the doctrine of Shiva is without blemish. In this image the doctrine or edict is full of nectar, yet because its essence is the freedom of Shiva, it is pure and white, without a single spot of color (citra) to defile it. Citra also denotes a written impression; therefore full understanding of the doctrine comes not through what has been written in speculation but through direct realization.

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The Second Song

' Contemplation of the All-Soul '

May you be glorified, O Essence of Consciousness,
Appearing in many forms as Agni,
The moon, the sun, Brahma, Vishnu,
The mobile and the immobile.

May you be glorified, O Mighty Fire,
Brilliantly lustrous form smearing the ashes
That remain of the universe,
Your sole oblation.

May you be glorified, O Mild One,
Smooth and brimming with the finest nectar,
O Terrible One who burns away
The entire universe.

May you be glorified, O Mahadeva,
O Rudra, Shankara, Maheshvara,
O Shiva, Embodiment of the Mantra.

May you be glorified, O Fire of Shiva,
O Dreadful One, who,
Having absorbed the melting fat
Of the pieces of the three worlds,
Remains yet auspicious.

May the Lord be glorified,
The mysterious Shambhu
Whose only definition is that he is
Devoid of all definitions.

Glory to the imperceptible Lord,
The antithesis of the Vedas and the Agamas
And yet the true essence
of the Vedas and the Agamas.

Glory be to Shambhu,
The sole cause of the universe
And its only destroyer,
Who takes worldly form
And who transcends the world.

Glory be to Shambhu,
Who is the consummate beginning, middle, and end,
Who takes the form of beginning, middle, and end,
Who is without beginning, middle, or end.

The utterance of your name even once
Produces the same effect
As several virtuous deeds.
May you be glorified, O Difficult of Attainment.

Homage to the One who revels always
With a band of ghosts
In moving and in nonmoving forms.
May you be glorified, O Skullbearer,
O Essence of Consciousness.

Homage to that wondrous Shambhu,
The Deluding One
Who is yet pure and clear;
The Hidden One
Who has yet revealed himself;
The Subtle One
Whose form yet takes the form of the whole universe.

May you be glorified, O Omnipotent One,
Whose many acts bewilder,
Whose play is to destroy the world
Maintained by Brahma, Indra, and Vishnu.

May you be glorified, O Hara,
Fathomless ocean
On whose shores the mere wanderer
Aquires your special powers.

Homage to Shambhu, resplendent lotus
Dwelling unsullied
In the midst of the world's thick mire
Of illusion.

Homage to the Auspicious One,
The Pure, the Protector, the Adorned Soul,
The Beloved, the Highest Truth,
The Best of all things.

Homage to Shambhu,
The One who is ever bound
Yet enjoys eternal liberation:
Who is beyond bondage and liberation.

In this vast expanse of the three worlds,
Whose whole essence is ludicrous,
You are the sole enjoyer or perpetual delight.
May you be glorified, O One without a Second.

May you be glorified, O Sarva,
Who are the essence of the "right-handed" path,
Who are the essence of the "left-handed" path,***

*** - These names refer to two sects of Tantra commonly known as the 'Daksinacara' (Righthanded path) and 'Vamacara' (Lefthanded path), referring, by some interpretations to the acceptability or dubiousness of their cultic practices.

May you be glorified, O Deva,
Who can be worshiped in any manner
In any place
In whatever form at all.

May you be glorified, O Granter of Boons,
Who are served by those aspiring for liberation,
And whose boundless depths of beauty
Dispel all afflictions.

May you be glorified, O Lord,
Who forever fill the three worlds
With infinite beatitude,
Rejoicing in eternal celebration.

Homage to your terrifying sense-goddesses!
Whatever they enjoy
Is all in offering to you.

May you be glorified, inaccessible
Even to the long-haired sages.
But those endowed with the spirit of devotion
Embrace you without difficulty.

May you be glorified,
Vessel of the sweetest nectar,
Treasury of supreme liberation,
Attainable far beyond the farthest limits.

May you be glorified, O Form of the Great Mantra,
Cool and lucid,
Blessed with exquisite fragrance,
Brimming with the great nectar of immortality.

The great cloth**
Representing your absolute oneness
Is full of the nectar of freedom
And has not a single spot of color.
Homage to your teachings, O Lord

** - The image is of royal edict or decree (sasana) that is written on a great woven cloth (mahapata). Sasana also denotes a doctrine or teaching, therefore, the doctrine of Shiva is without blemish. In this image the doctrine or edict is full of nectar, yet because its essence is the freedom of Shiva, it is pure and white, without a single spot of color (citra) to defile it. Citra also denotes a written impression; therefore full understanding of the doctrine comes not through what has been written in speculation but through direct realization.

We praise the path of Maheshvara,
The thunderbolt against all doubts,
The fire of destruction
That destroys all misfortune,
The final dissolution
Of all things inauspicious.

May you be glorified, O Deva!
Homage! Adoration!
O Protector of the Whole Universe,
O Supreme Lord of the Three Worlds,
For refuge I come to you alone.

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Be attached to Him, who is without attachment.
Hold on to that attachment.
Then only will you be able to leave other attachments.

~ Saint Thirvalluvar

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In youth, the venomous snakes of sound and sight,
Of taste and touch and smell,
Fastened on my vitals and slew my discrimination.
Alas! My heart bereft of the thought of Shiva,
Swelled in arrogance and pride!
Therefore O Shiva
O Mahadeva! O Shambho!
Forgive me, I pray, my transgressions.

Now in my old age, my senses have lost the power of proper
judgment and action.
My body is weak and senile from afflictions,
But even now, my mind instead of meditating on Shiva,
Runs after vain desire and hollow discussions.
Therefore O Shiva! O Mahadeva! O Shambho!
Forgive me I pray, my transgressions.

I bow to Him who bestows on the sages direct
knowledge of ultimate Truth.
I bow to the teacher of the three worlds,
Dakshinamurthi, the Lord Himself,
Who dispels the misery of birth and death.

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The recompense that a son makes to the mother that bore him, is to make people exclaim. What austerities did this man's mother perform to beget such a son!

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When you become meditative, you will see, your intellectual capabilities will increase many times more than what it is right now. Not because meditation makes you intelligent, but because meditation clears up the mess, the muck that’s gathered on the glass of the flashlight. As your meditation deepens, it just clears up the muck more and more and the flashlight becomes more and more powerful. It shows you things more and more clearly.

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In turning inward, life opens up dimensions and possibilities unknown.

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Utpaladeva (A.D. 900-950), well known as a founder of the Pratyabhijna school of philosophy in Kashmir, is best remembered for his philosophical treatises, most notably the Isvarapratyabhijnakarika, which with its commentary, Vimarsini of Abhinavagupta, constitutes a major contribution to Indian philosophy in general.
But Utpaladeva was, foremost, a highly realized devotee of Shiva, and is considered in Kashmiri tradition to have been a 'Siddha' ("Perfected Being"). The recitation of the stotras, or songs, of the Sivastotravali features in the worship of the Saiva community of Kashmir, even to this day. Since the time of their composition they have been chanted in the same style, and it has only been in the last fifty years that a more modern, though still beautiful, style has been adopted.


The First Song

' The Pleasure of Devotion '

We praise the one who is filled with devotion,
Who meditates not nor recites by the rule,
And yet without any effort at all
Attains the splendor of Shiva.

Though my soul is young
Drinking the nectar of your devotion,
It is yet as one gone grey,
With hair whitened by the dust
Along this journey though the world.

Even the path of worldly living
Becomes blissful for the devotees
Who have obtained your blessing, O Lord,
And who live inside your realm.

When everything in the world is in your form,
How could there be a place
Not suitable for devotees?
Where in the world does their mantra
Fail to bear?

Triumphant are they, intoxicated
With the celestial drink of devotion.
They are beyond duality
Yet retain you as "the other."

Only those who are immersed
In the joy of fervent devotion
Know the essence, O Lord,
Of your boundless ocean of bliss.

You alone, O Lord, are the Self of all.
And everyone naturally loves his own Self.
Thus victorious becomes the one who knows
That devotion is inherent in all.

Lord! When the objective world has dissolved
Though a state of deep meditation,
You stand alone -
And who does not see you then?
But even in the state of differentiation
Between the knower and the known,
You are eaisily seen by the devotees.

Just as Devi,
Your most beloved, endless pool of bliss,
Is inseparable from you,
So may your devotion alone
Be inseparable from me.

The path of the senses is threefold,
Marked by pleasure, pain, and delusion.
For the devotee this is the path
That leads to your attainment.

The highest state of intellectual knowledge
Has none of the taste of the nectar
Of your devotion.
To me, O Lord, it is like sour wine.

Those who practice the exalted science
Of your devotion
Are the only ones who truly know
The essence of knowledge and ignorance alike.

May this vine of speech,
Raising steadily from the root,
Everywhere adorned with blossoms
And sprinkled with the nectar of devotion,
Yield for me fruit abundant with that sentiment.

"One should worship Shiva by becoming Shiva"
is the old saying. But the devotees say,
"One should worship Shiva by becoming a devotee."
For they can recognize your essence as nondual,
Even when it is in bodily form.

What for the devoted
Does not serve as an insturment
To attain identification with you?
And what, then, for the spiritually inferior,
Does not serve as an obstacle,
Leading to failure in spiritual attainment?

According to Yoga, you are obtained
At particular times and in particular places.
This is deception!
Otherwise, how is it that you appear to devotees,
O Lord, under all conditions?

Pratyahara* and similar practices
Have nothing to do with this unique attainment.
Even in what is merely the yogin's nonmeditative state,
The devotees acquire complete union.

* - Pratyahara , or the withdrawal from objects of the senses, is one of the requirenments of Yoga for attaining Samadhi.

Neither Yoga nor austerities
Nor ceremonial worship
Is recommended on this path to Shiva.
Here, only devotion is extolled.

Within and without, let determinate cognition cease,
Dispelled by the brilliant,
Glowing light of devotion.
Let even the name of anxiety be destroyed
So that I may have direct realization
Of the true nature of all things.

With the single word Shiva
Ever resting on the tip of the tongue,
The devotees can enjoy
Even the most complete array of savory delights.

Who else is to be counted
By those resting comfortably in the celestial bliss
Of the cool, pure, tranquil, sweet
Sea of the nectar of devotion?

Lord! Why should someone like me
Not taste of the mahausadhi herb of devotion,
Whose natural extract
Is called liberation?

O Lord, the wise pray for those fortunes alone
That nourish the capacity to delight
In the bliss of your devotion,

They have experienced inexplicable bliss
In a downpour of devotional nectar.
Even should they fall,
They will not become soiled
With the mire of false attachments
And other such things.

When it ripens, the vine of devotion
Inherently bears fruits, called siddhis;
These begin with anima and the other powers
And culminate in liberation.

How wonderful it is that the mind, O Lord,
In essence the seed of all suffering,
When doused with the nectar of devotion
Bears the magnificent fruit of beatitude.

Andriy shared a Paramahansa Nithyananda quote         SHARE URL

Paramahansa Nithyananda

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'If you utter the word again and again, “I am efficient”, “I am powerful”,
you are that! If you utter the word “No! I am powerless, I am inefficient”,
you are that! When you take the responsibility, when you decide to become responsible, simply the whole Cosmos listens to you, follows you! With Responsibility even if you sit in one corner, the very space changes the response the way the world responds towards you.'

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