Some verses offering namaskaras to Swami Paramarthananda

Some verses offering namaskaras to Swami Paramarthananda

By Narayanan N
धन्योऽहं कृतकृत्योऽहं नूनं  पुण्यातिरेकतः  ।

सानन्दपरमार्थस्य गुरोः शिष्यत्वसौभगम् ॥

अहेतुकदयासिन्धो! सर्वाज्ञानविनाशक ।

अहङकारविदूरात्मन् भुय़ो भूयो नमो नमः ॥

ब्रह्मनिष्ठं सदा पूर्णं सर्वज्ञानप्रकाशकम् ।

विवेकिनं महात्मानं प्रणमामि पुनः पुनः ॥

By Ranga
भक्त्या दधाति यः शिष्यः चित्ते गुरुगिरस् सदा ।
अत्र नूनम् अमुत्रापि विन्देत परमां गतिम्

Heaviest rains in a hundred years. Prayer to Surya Bhagavan from Chennai vasis

श्रीशारदाप्रार्थना श्रीशङ्कराचार्यविरचिता - Sharada Stotram

ॐ श्री गुरुभ्यो नमः 

 श्रीशारदाप्रार्थना

Click on the links (Verse1 , 2 etc) to get the full meaning and translation

Verse 1
नमस्ते शारदे देवि काश्मीरपुरवासिनि ।
त्वामहं प्रार्थये नित्यं विद्यादानं च देहि मे ॥ १॥

Verse 2
या श्रद्धा धारणा मेधा वग्देवी विधिवल्लभा ।
भक्तजिह्वाग्रसदना शमादिगुणदायिनी  ॥ २॥

Verse 3
नमामि यामिनीनाथलेखालङ्कृतकुन्तलाम् ।
भवानीं भवसन्तापनिर्वापणसुधानदीम् ॥ ३॥

Verse 4
भद्रकाल्यै नमो नित्यं सरस्वत्यै नमो नमः  ।
वेदवेदाङ्गवेदान्तविद्यास्थानेभ्य एव च ॥ ४॥

Verse 5
ब्रह्मस्वरूपा परमा ज्योतिरूपा सनातनी ।
सर्वविद्याधिदेवी या तस्यै वाण्यै नमो नमः   ॥ ५॥

Verse 6 , 7
यया विना जगत्सर्वं शश्वज्जीवन्मृतं भवेत् ।
ज्ञानाधिदेवी या तस्यै सरस्वत्यै नमो नमः   ॥ ६॥

यया विना जगत्सर्वं मूकमुन्मत्तवत्सदा ।
या देवी वागधिष्ठात्री तस्यै वाण्यै नमो नमः  ॥ ७॥

॥ इति श्रीशारदाप्रार्थना श्रीशङ्कराचार्यविरचिता  ॥

Beautiful verses on the confluence of Alakananda and Bhagirathi at Devaprayag By Acharya @iksusara

Beautiful verses on the confluence of Alakananda and Bhagirathi at Devaprayag By Acharya @iksusara

कृष्णाष्टकम् by Acharya @iksusara

ॐ श्री गुरुभ्यो नमः

On Janamashtami, Acharya Ramanuja Devanathan composes कृष्णाष्टकम्

हैमाष्टकम् composed by Acharya Ramanuja Devanathan

My experience at Amarnath in verses as हैमाष्टकम् at the link http://t.co/vUivzB83Kw

— Ramanuja DEVANATHAN (@iksusara) July 17, 2015

Acharyaji himself has translated the verses. Mr S Ganesan's notes are added too

॥ हैमाष्टकम् ॥

Eulogy on Amaranatha the Ice-Linga form of Siva

स्वयम्भू राजते शिवः धृत्वा हैमम् अलौकिकम् ।
स्वयञ्च लुप्यते यश्च स्मारयन् जीवितं क्षुद्रम् ॥१॥
Having taken the form of Ice, self-originated Shiva shines. He himself disappears having reminding us that life is momentary. Taken the form of ice Linga, Siva the self-manifested

Disappears as thin ice, reminding mortals’ life is limited.

विभूतिं दर्शयन् स्वस्य भक्तानाकर्षति स्वयम् ।
पर्वते चापि पाषाणे नयत्यप्राकृतं शुभम् ॥२॥
He attracts devotees having shown his significant form and leads us through Mountains and Rocks to supernatural bliss.. Attracts & leads His devotees with divine form unique & substantial. Through rough mounts & terrain harsh towards bestowing bliss 


नद्या धावितौ चरणौ तस्यामेकीभवन्मरो ।
बोधयन् मायाऽस्थिरतां जायते ह्यमरो नाथः ॥३॥
Your feet are washed by the River and you merged into that River being as though a mortal. You thus show that Maya is unsteady-myth but you become (are) immortal. Amaranatha shows thus that mortals, myth as they are, attain immortal glory.


सेव्यमानः कपोताभ्यां सुखदुःखे श्वेतनीले ।
जीवनस्य क्रमागते पक्वं करोति मानसम् ॥४॥
You are served by the two pigeons (white and black) showing the world dvandva - Make one mature to know life is a cycle of black sorrows & white happiness.

ददद् श्रान्तिं गते मार्गे शीतं करोति सन्निधौ ।
पीडां विस्मृत्य ते रूपे हैमे मज्जति मानवः ॥५॥
You make us feel tired, and yet you soothe us who are near you. All (devotees) drowned in your form of ice have forgotten their pains.On the way to the pilgrimage one feels tired but near You the coolth,Immersed in Your thoughts, one forgets the pain with the ice to soothe.

शिखरे च समासीनः सर्वं पश्यति शीतलम् ।
घर्मं करोति देहं च शीतले हिमपर्वते ॥६॥
Having sat on the mountain top one see everything cool. (Yet)Your sight makes our body warm in the cold Himalayan tops. Atop the mountain one ‘sees’ everywhere only coolness

Fervour of Your Divine Sight makes us feel warmth in Mount Himalayas!

झराणां प्रवहद्धाराऽनुकम्पारसस्य ते ।
दयाऽक्षयाऽस्तु ते पूर्णा शैवं भवतु ते वरम् ॥७॥

We see the falls on the Himalayas as the stream of your Karuna. Let that stream of Karuna be everlasting and complete and your boon be a welfare. The waterfalls there are verily the flow of Your boundless grace. May that flow unhindered and complete boon for our welfare.


कैलासे राजते नित्यं योगमुद्रां ददत्सदा ।
शीतलं चक्षुरुन्मील्य मासस्द्वौ पश्यति भृशम् ॥८॥

You shine in the Kailash forever having holding Yoga posture. Ho, it is our fortune that you see us with your cold eye at least for two months.Shining forever in your Mahayogi’s posture in KailaSa You bestow. With Your divine cool sight blossomed for us for months two.


य इदमष्टकं भक्त्या पठेत्प्रतिदिनं नरः ।
यात्रायाः फलमाप्नोति हैमो देवः प्रसीदति ॥९॥

Those who read this Astaka daily with devotion would get the Punya of Amarnath Yatra and (Lord Shiva)Ice-God would be pleased.

The explanation by @vezhamukhan S.Ganesan, is given here http://linkis.com/wordpress.com/olCQ4

A beautiful verse from Shatashloki - दृष्टान्तो नैव दृष्ट: सद्गुरोर्ज्ञानदातुः

ॐ श्री गुरुभ्यो नमः

This is a beautiful verse from Shatashloki on the glory of the Guru. 

दृष्टान्तो नैव दृष्टस्त्रिभुवनजठरे सद्गुरोर्ज्ञानदातुः

स्पर्शश्चेत्तत्र कल्प्यः स नयति यदहो स्वर्णतामश्मसारम् ।

न स्पर्शत्वं तथापि श्रितचरणयुगे सद्गुरोस्स्वीयशिष्ये 

स्वीयं साम्यं विधत्ते भवति निरुपमस्तेन वाऽलौकिकोऽपि ॥

There is nothing in all the three worlds that can be compared to the Sadguru who imparts knowledge of the Self. The legendary Philosopher's stone may perhaps be suggested as a comparison, because it has the capacity to convert a piece of metal into gold on touch, just as the Guru converts an ordinary disciple into an enlightened person.

But even this comparison cannot stand, because the Sadguru, "even without touch" makes the disciple, who has surrendered at His feet like Himself. He blesses the disciple (through teaching) and makes the disciple an enlightened Guru, like Himself capable of enlightening and transforming others. The Philosopher's stone does not have the capacity to convert a piece of metal into another Philosopher's stone. Therefore the Sadguru is incomparable and transcends the world in His glory.

It is like the case of a lamp lit from another lamp. What would be the difference between the two? The second lamp also can light other lamps; thus there is no difference at all between them.  प्रवर्तितो दीप इव प्रदीपात्.

Sequence of Twelve Jyotirlingas द्वादशज्योतिर्लिंगस्तोत्रम् and Shiva teaching yoga

Sequence of Twelve Jyotirlingas

@RohiniBakshi Please refer http://t.co/GAEXLc1leY for sequence of Jyotirlings

— Ramanuja DEVANATHAN (@iksusara) June 22, 2015

द्वादशज्योतिर्लिंगस्तोत्रम्

सौराष्ट्रदेशे विशदेऽतिरम्ये ज्योतिर्मयं चन्द्रकलावतंसम् ।
भक्तिप्रदानाय कृपावतीर्णं तं सोमनाथं शरणं प्रपद्ये ॥ १ ॥

श्रीशैलशृङ्गे विबुधादिसङ्गे तुलाद्रितुङ्गेऽपि मुदा वसन्तम् ।
तमर्जुनं मल्लिकपूर्वमेकं नमामि संसारसमुद्रसेतुम् ॥ २ ॥

अवन्तिकायां विहितावतारं मुक्तिप्रदानाय च सज्जनानाम् ।
अकालमृत्योः परिरक्षणार्थं वन्दे महाकालमहासुरेशम् ॥ ३ ॥

कावेरिकानर्मदयोः पवित्रे समागमे सज्जनतारणाय ।
सदैव मान्धातृपुरे वसन्तं ओंकारमीशं शिवमेकमीडे ॥ ४ ॥

पूर्वोत्तरे प्रज्वलिकानिधाने सदा वसन्तं गिरिजासमेतम् ।
सुरासुराराधितपादपद्मं श्री वैद्यनाथं तमहं नमामि ॥ ५ ॥

यं डाकिनीशाकिनिकासमाजे निषेव्यमाणं पिशिताशनैश्च ।
सदैव भीमादिपदप्रसिद्धं तं शंकरं भक्तहितं नमामि ॥ ६ ॥

सुताम्रपर्णीजलराशियोगे निबध्य सेतुं विशिखैरसंख्यैः ।
श्रीरामचन्द्रेण समर्चितं तं रामेश्वराख्यं नियतं नमामि ॥ ७ ॥

याम्ये सदंगे नगरेऽतिरम्ये विभूषिताङ्गं विबुधैश्च भोगैः ।
सद्भक्तिमुक्तिप्रदमीशमेकं श्री नागनाथं शरणं प्रपद्ये ॥ ८ ॥

सानन्दमानन्दवने वसन्तं आनन्दकन्दं हतपापवृन्दम् ।
वाराणसीनाथमनाथनाथं श्री विश्वनाथं शरणं प्रपद्ये ॥ ९ ॥

सह्याद्रिशीर्षे विमले वसन्तं गोदावरीतीरपवित्रदेशे ।
यद्दर्शनात् पातकमाशु नाशं प्रयाति तं त्र्यम्बकमीशमीडे ॥ १० ॥

महाद्रिपार्श्वे च तटे रमन्तं संपूज्यमानं सततं मुनीन्द्रैः ।
सुरासुरैः यक्षमहोरगाद्यैः केदारमीशं शिवमेकमीडे ॥ ११ ॥

इलापुरे रम्यविशालकेऽस्मिन् समुल्लसन्तं च जगद्वरेण्यं ।
वन्दे महोदारतरस्वभावं धृष्णेश्वराख्यं शरणं प्रपद्ये ॥ १२ ॥

ज्योतिर्मयद्वादशलिंगकानां शिवात्मनां प्रोक्तमिदं क्रमेण ।
स्तोत्रं पठित्वा मनुजोऽतिभक्त्या फलं तदालोक्य निजं भजेच्च ॥ १३ ॥

This Stotra is said to be authored by Adi Shankaracharya. Here, in the last Shloka the phrase प्रोक्तमिदं क्रमेण suggests the sequence of Darshan of Twelve Jyotirlingas. However, the sequence found here is too zigzag via Gujarat, Andhra, Madhya Pradesh, etc. Whoever be the author of this Stotra must had something in mind in presenting the sequence of Jyotirlingas. I could not find any reason for this order.

The same order is seen in the following Stotra also -
द्वादश ज्योतिर्लिङ्गानि

सौराष्ट्रे सोमनाथं च श्रीशैले मल्लिकार्जुनम् ।
उज्जयिन्यां महाकालमोङ्कारममलेश्वरम् ॥

परल्यां वैद्यनाथं च डाकिन्यां भीमशङ्करम् ।
सेतुबन्धे तु रामेशं नागेशं दारुकावने ॥

वाराणस्यां तु विश्वेशं त्र्यम्बकं गौतमीतटे ।
हिमालये तु केदारं घुश्मेशं च शिवालये ॥

एतानि ज्योतिर्लिङ्गानि सायं प्रातः पठेन्नरः ।
सप्तजन्मकृतं पापं स्मरणेन विनश्यति ॥

एतेशां दर्शनादेव पातकं नैव तिष्ठति ।
कर्मक्षयो भवेत्तस्य यस्य तुष्टो महेश्वराः ॥

Shiva Teaching Yoga

Shiva Teaching Yoga Read: http://t.co/0FHsqLAtLq

— Ramanuja DEVANATHAN (@iksusara) June 22, 2015

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मय्येकचित्तता योग इति पूर्ब्बं निरूपितम् । साधनान्यष्टधा तस्य प्रवक्ष्याम्यधुना शृणु ॥
यमाश्च नियमास्तावदासनान्यपि षण्मुख । प्राणायामस्ततः प्रोक्तः प्रायाहारश्च धारणा ॥
ध्यानं तथा समाधिश्च योगाङ्गानि प्रचक्षते ।..मद्भक्तिभावना पूता यान्ति मत्परमं पदम् ॥
जगतः प्रलये प्राप्ते नष्टे च कमलोद्भवे । मद्भक्ता नैव नश्यन्ति स्वेच्छाविग्रहधारिणः ॥
योगिनां कर्म्मिणां चैव तापसानां यतात्मनाम् । अहमेव गतिस्तेषां नान्यदस्तीति निश्चयः ॥(ब्रह्मपुराणम् - १२ अध्यायः) 

This is quoted by Shabdakalpadruma. Here Shiva gives Upadesha of Yoga to his son Subrahmanya. I could not find any other reference (direct) that Shiva is teaching Yoga to his disciple in Summer Solstice. However, one such indirect Sholaka (famous and familiar) is
चित्रं वटतरोर्मूले वृद्धाः शिष्याः गुरुर्युवा ।
गुरोस्तु मौनं व्याख्यानं शिष्यास्तु छिन्नसंशयाः ॥

This shloka refers to Yoga teaching indirectly. Because the four disciples Sanaka, Sanandana etc are known as Yogiishaas. Hence, Shiva might be teaching Yoga to them. This can be supported by these shlokas -

1) पुत्रा हिरण्यगर्भस्य मानसाः सनकादयः। पप्रच्छुः पितरं सूक्ष्मां योगस्यैकान्तिकीं गतिम्।।
2) सिद्धेन्द्राश्च मुनीन्द्राश्च योगीन्द्राः सनकादयः ।
3) त्वामेव हि विचिन्वन्ति योगिनः सनकादयः ॥

Also here, मौनं refers to one of the parts of Yoga (Yoga Anga) under Tapas - काष्ठमौनम् आकारमौनं च. Hence, this shloka could also be treated as a source for Shiva teaching Yoga to his disciples.
******* 

जागृहि जागृहि ! Awaken! Awaken!

                                                             ॐ श्री गुरुभ्यो नमः

गुरुवायुपुरेशसुप्रभातम् - Guruvayur Suprabhatam Shlokas translated in detail by Acharya

Links to Guruvayur Suprabhatam Shlokas translated by Acharya in great detail giving पदच्छेदः अन्वयः , प्रतिपदार्थः,  तात्पर्यम्

गुरुवायुपुरेशसुप्रभातम् - ३

गुरुवायुपुरेशसुप्रभातम् -४

गुरुवायुपुरेशसुप्रभातम् - ५

गुरुवायुपुर​सुप्रभातम् - ६

गुरुवायुपुरेशसुप्रभातम् - ७

गुरुवायुपुरेशसुप्रभातम् - ८

गुरुवायुपुरेशसुप्रभातम् - ९

गुरुवायुपुरेशसुप्रभातम् - १०

गुरुवायुपुराधीशसुप्रभातम् - ११

गुरुवायुपुरेशसुप्रभातम् -१२

गुरुवायुपुरेशसुप्रभातम् - १३

गुरुवायुपुरेशसुप्रभातम् - १४

गुरुवायुपुरेशसुप्रभातम् – १६

गुरुवायुपुरेशसुप्रभातम् - १५

A commentary on the verse वसुदेवसुतं देवं कंसचाणूरमर्दनम्....

ॐ श्री गुरुभ्यो नम​:

वसुदेवसुतं देवं कंसचाणूरमर्दनम्  I

देवकीपरमानन्दं कृष्णं वन्दे जगद्गुरुम्  II

Word meaning: I salute Krishna, the world-teacher, the son of Vasudeva, the destroyer of Kamsa and Chanura and the greatest joy of Devaki.

I share some comments on this verse which I heard in a talk by a Mahatma. This verse is a part of the Gita Dhyana Shlokas that are chanted befpre commencing the study of the Gita. This set of shlokas is gennerally attributed to Madhusudana Saraswati who composed these before he started writing his commentary on the Gita.

The glory of Krishna Avatara is brought in this verse.

In many Avataras, the Lord played a limited role. In Krishna Avatara, the Lord played various roles and the author beautifully brings out the roles in this verse.

His role within family - Duty towards Parents

He gave joy to His family members. The foremost duty one has is towards parents who have brought us into this world, cared for and given us everything. The words देवकीपरमानन्दं and वसुदेवसुतं bring out the fact that Lord was a son and joy to His parents – that is why परमानन्दं is wrtten. By our care and actions, we can also be a joy for our parents.

Contribution to Society - Duty as per one’s station in life – which includes contribution to mankind

Lord Krishna Himself explains the purpose of His manifestation and His duties – destruction of Adharma

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत । अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥ ४-७॥

परित्राणाय साधूनां विनाशाय च दुष्कृताम् । धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥ ४-८॥

He did perform His duties towards mankind so wonderfully as is well known and this is brought out by the words of the author - कंसचाणूरमर्दनम् . During the Bhagavad Gita, He repeatedly taught Arjuna about performing one's duty as per one's station in life. Lord Krishna was a role model -

यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः । मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥ ३-२३॥

His greatest role and contribution – as a जगद्गुरु

Lord Krishna imparted spiritual wisdom to Arjuna and through Arjuna is a teacher to all of us. Even 5000 years after the Gita was taught to Arjuna, we are benefiting. While praying to Lord Krishna, visualise Him as a जगद्गुरु which was His greatest role. In addition to Arjuna, He imparted spiritual wisdom to several others and this is available in various places in the Bhagavatam and other scriptures.

Ultimately, through this verse, the author not only reminds us of the glory of Krishna Avatara, he also reminds us of of how we must play the various roles in our life. One is also a son/daughter a husband/wife father/mother. Every one of us is also a part of the society, a citizen of the country and the Universe. Do your best, play each role to the best and also be a joy to all you interact with.

I really liked this satsanga and wished to share.

ॐ तत् सत्

Kamalajadayita Ashtakam श्रीकमलजदयिताष्टकम् - a beautiful prayer to Sarasvati Devi

ॐ श्री  गुरुभ्यो नम​:

श्रीकमलजदयिताष्टकम्

Kamalajadayita - Ashtakam

     (श्रीशिवाभिनवनृसिंहभारतीस्वामिविरचितम्)         

The prayer is addressed address to Sarasvati  Devi - कमलजदयिता - the beloved (दयिता) of Brahmaji कमलज: The Lotus Born. (From Vishnu's navel, a lotus appeared and on that lotus appeared चतुर्मुख-ब्रह्मा) . The author addresses Sarasvati Devi as कमलजदयिता and prays to her so that he can successfully tread the spiritual path and attain liberation.

A few words on the symbolism of Sarasvati.

सरस् means lake - a reservoir of water. In the scriptures, the Vedas are symbolized as huge lake of water वेदसर:​, water being the Vedic words. Out of the word-waters of the Veda lake, the lotus of Vedic wisdom - सरस्वती blooms. Knowledge is always born out of words. शब्द​-प्रामणम् generates knowledge - प्रमा. Therefore,  सरस्वती represents the wisdom of the scriptures.

This stotram, consisting of a group of eight verses is written by a Shankaracharya of Shringeri Peetham / Sharda Peetham - Sri Sacchidananda Shivabhinava Nrisimha Bharati Mahaswamiji. The pdf of the stotram is available here.

The author prays to Devi asking Her for Vidya. Though Vidya stands for any knowledge, we should understand it as Para Vidya, the knowledge that gives Moksha, removing samsara. In addition to Vidya, he is asking her to bless him with Chitta Shuddhi - शुद्धां च बुद्धिं, a refined/pure intellect, i.e a mind with all qualifications for reception, retention and internalisation of the knowledge. His prayer to Her is to give this to him immediately - सत्वरं .

Verse 1

शृङ्गक्ष्माभृन्निवासे शुकमुखमुनिभिः सेव्यमानाङ्घ्रिपद्मे

स्वाङ्गच्छायाविधूतामृतकरसुरराड्वाहने वाक्सवित्रि ।

शंभुश्रीनाथमुख्यामरवरनिकरैर्मोदतः पूज्यमाने

विद्यां शुद्धां च बुद्धिं कमलजदयिते सत्वरं देहि मह्यम् ॥ १ ॥

The words in this verse are in sambodhana, addressing Sarasvati Devi. In this verse, the author glorifies Sarasvati Devi and asks for Vidya - spiritual knowledge and Chitta Shuddhi - a refined mind-intellect). 

O Devi, one who resides in Shringa Giri (installed there by Adi Shankarayacharya and known as Sharada Devi), whose lotus feet are worshipped by great Munis like Shuka etc., whose fair complexion overpowers the shine/whiteness of the Moon and Airavata, the vahanam of Lord Indra. You preside over and are the producer of speech. (Sarasvati Devi not only presides over our intellect and knowledge, but over our communicative capability and we can communicate our knowledge and thoughts through words, being blessed by Her.) You are worshipped joyfully by the host of Gods led by Shambhu (Shiva) and Shrinath (Vishnu). Please bless me with Vidya and Chitta Shuddhi instantaneously.

शृङ्गक्ष्माभृन्निवासे - O (Devi) one who resides on Shringa Giri - ( शृङ्ग-क्ष्माभृत्-निवसा one who is resident in शृङ्ग-क्ष्माभृत्) शृङ्ग = Shringa kshetram; क्ष्माभृत् = mountain ; शुक-मुख-मुनिभिः सेव्यमानाङ्घ्रिपद्मे O Devi whose lotus feet are worshipped by great Munis like Shuka etc. >> अङ्घ्रिपद्मे  lotus feet, सेव्यमान are worshipped; शुकमुखमुनिभिः - by great Munis like Shuka etc.  

स्वाङ्गच्छायाविधूतामृतकरसुरराड्वाहने - O Sarasvati, whose splendour - fair brightness complexion dispels i.e overpowers that of the moon and of Airavata, the white elephant, who is the vehicle of Lord Indra, the king of the Devas 

(स्वाङ्गच्छाया = स्वाङ्गकान्ता = the splendour/fairness of her body ; विधूता = dispels/overpowers; अमृतकर​ = moon, the one with nectarine rays; सुरराड्वाहने = the vehicle-vahanam of Lord Indra i.e Airavata, the elephant;  सुर-राड् = King of the Devas - Indra, वाहनम् = vehicle)

वाक्सवित्रि = Addressing Saraswati as O rouser of speech - 

शंभुश्रीनाथमुख्यामरवरनिकरैर्मोदतः पूज्यमाने  - O Sarasvati, who is worshipped joyfully by the host of Gods led by Shambhu (Shiva) and Shrinath (Vishnu)

निकरै: = by hosts ; शंभु-श्रीनाथ-मुख्यामरवर of eminent Gods led by Shiva and Vishnu ; मोदत: = joyfully ; पूज्यमाने - being worshipped by.

विद्यां = Vidya  शुद्धां च बुद्धिं = and Chitta Shuddhi  कमलजदयिते = O Sarasvati devi  सत्वरं = immediately/ very fast  देहि = give मह्यम् = to me 

In the first verse, the author is glorifying Sarasvati Devi and asks for Vidya and Chitta Shuddhi immediately

Verse 2 

कल्यादौ पार्वतीशः प्रवरसुरगणप्रार्थितः श्रौतवर्त्म

प्राबल्यं नेतुकामो यतिवरवपुषागत्य यां शृङगशैले ।

संस्थाप्यार्चां प्रचक्रे बहुविधनुतिभिः सा त्वमिन्द्वर्धचूडा

विद्यां शुद्धां च बुद्धिं कमलजदयिते सत्वरं देहि मह्यम् ॥ २ ॥

In this verse, the author informs us of how Sarasvati Devi was installed in Shringa Giri. 

In the beginning of Kali Yuga, there  was a degeneration of values and the vedic way of life was being replaced by materialism. The Devas worshipped Lord Shiva, who desirous of re-instating the Vedic way of life, took avatara as Adi Shankaracharya. You are that Devi who Adi Shankaracharya, avatara of Lord Shiva installed on Shringia Giri and He performed various poojas through various stotras to you, who have digit of the moon as adornment on your hair. Please bless me with Vidya and Chitta Suddhi instantaneously.

कल्यादौ = in the beginning of kali yuga; पार्वतीशः = Lord of Parvati i.e Lord Shiva; प्रवर-सुरगण-प्रार्थितः = was worshipped by hosts of eminent Gods; श्रौतवर्त्म-प्राबल्यं-नेतुकामो Lord Shiva who was desirous of reinforcing the Vedic path ( श्रौतवर्त्मप्राबल्यं = to reinforce the Vedic Path, way of life  नेतुकामो = was desirous of - adj to पार्वतीशः Shiva) ; आगत्य  = came

यतिवरवपुषा = with the form of the best of Sannyasins i.e Lord Shiva assumed the body of Adi Shankaracharya ; 

यां शृङगशैले-संस्थाप्य Whom He installed on Shringa Giri प्रचक्रे अर्चाम् = performed poojas ; बहुविधनुतिभिः = through various Stotras ; सा  त्वमिन्द्वर्धचूडा (सा त्वम् इन्द्वर्ध-चूडा) = You are she who (who was installed on Shringa Giri) has a digit of the moon as an adornment on your hair ; सा त्वम् You are that  (Sarasvati who has been installed) who has अर्धेन्दु = half-moon i.e a digit of the moon ; चूडा hair i.e as adornment on your hair)

विद्यां = Vidya  शुद्धां च बुद्धिं = and Chitta Shuddhi  कमलजदयिते = O Sarasvati devi  सत्वरं = immediately/ very fast/ speedily  देहि = give मह्यम् = to me 

Verse 3 

पापौघं ध्वंसयित्वा बहुजनिरचितं किं च पुण्यालिमारा-

त्संपाद्यास्तिक्यबुद्धिं श्रुतिगुरुवचनेष्वादरं भक्तिदार्ढ्यम् ।

देवाचार्यद्विजादिष्वपि मनुनिवहे तावकीने नितान्तं

विद्यां शुद्धां च बुद्धिं कमलजदयिते सत्वरं देहि मह्यम् ॥ ३ ॥

After glorifying Sharada Devi in the first two verses, now the author has a prayerful request to her asking for deep devotion and shradha/ faith.

Please destory the bundle of my sins accumulated over many births and bless me with plenty of punyam. With this I can get reverence and faith, respect and deep devotion towards the words of the Veda, Guru, Bhagawan, Acharya and Brahmanas - samskrita purushas, and towards the group of mantras that extol you. Please give me Vidya and Chitta Shuddhi immediately.

पापौघं = group of sins;  ध्वंसयित्वा = having destroyed; बहु-जनि-रचितं = accumulated/created over several births; पुण्यालिमारात् = bundle of punyam immediately; पुण्य-आलिम् = bundle of punyam; आरात् = immediately/directly; सम्पाद्य = having accomplished, brought about, आस्तिक्यबुद्धिं- reverence and faith;  श्रुतिगुरुवचनेष्वादरं = towards the words of the Veda and Guru; आदरम् = respect; भक्तिदार्ढ्यम् = strong/deep devotion; देवाचार्यद्विजादिष्वपि = even towards Deva, Acharya and Dvijati/Brahamanas;
तावकीने मनुनिवहे = towards groups of mantras extolling you
मनुनिवहे= towards groups of mantras; (मनु= mantra; निवहे= groups) ; तावकीने = thy/thine(extolling you) goes with मनुनिवहे ;
नितान्तं = in a high degree / extraordinary

विद्यां = Vidya  शुद्धां च बुद्धिं = and Chitta Shuddhi  कमलजदयिते = O Sarasvati devi  सत्वरं = immediately/ very fast/ speedily  देहि = give मह्यम् = to me 

Verse 4

विद्यामुद्राक्षमालामृतघटविलसत्पाणिपाथोजजाले

विद्यादानप्रवीणे जडबधिरमुखेभ्योऽपि शीघ्रं नतेभ्यः ।

कामादीनान्तरान्मत्सहजरिपुवरान्देवि निर्मूल्य वेगात्

विद्यां शुद्धां च बुद्धिं कमलजदयिते सत्वरं देहि मह्यम् ॥ ४ ॥

O Devi your four hands are shining lotus-like with The Veda in one, the Chin-mudra syymbol in another, an Akshmala in the third hand and a pot of nectar representing Moksha in the fourth hand. You are an expert in bestowing knowledge quickly even to dumb and deaf students who have surrendered with reverence towards you. O Devi please quickly uproot the internal innate, natural enemies like Ashuddha desires etc (kama, krodha, lobha, moha, mada, matsaryam) which my mind is filled with and (once my mind is cleaned)  please give me Vidya and Chitta Shuddhi immediately.

In line 1, the description of Devi is given, first the four hands - the whole line is one word addressing Saraswati Devi

विद्या = ग्रन्थ = वेदग्रन्थ -> in one hand the Veda​ ; मुद्रा = चिन्मुद्रा = in the other hand a mudra  in which the index finger and thumb are joined, symbolising the oneness of the individual and paramatma; अक्षमाला can be रुद्राक्षमला or a sphatika-mala = in the third hand she holds a mala which indicates doing japa; अमृतघट​ = pot of nectar = in the fourth hand, she holds a pot of nectar which represents Moksha, 

(This means, if you study the scriptures, practise sadhanas referred to by japa, go to the Shastra, understand your oneness with paramatma, you will get Moksha)

पाणि =  hands; विलसत् = shining - four hands are shining ; पाथोजं = जलजं - lotus i.e. the 4 hands are compared to lotus - the lotus hands of Saraswati is shining with these four symbols as described; जाले = group of - refers to the group of four hands

विद्या-दान-प्रावीणे = Your are expert in bestowing knowledge; जडबधिर मुखेभ्य​: अपि - Even dull(inert) students (you can teach!) जड = dull/inert , बधिर = literally deaf, here it means one whose mind is not available  to listen; मुखेभ्य​: = to such students; नतेभ्य​: = to those who have devotion to you; शीघ्रं  = quickly;

कामादीन्  आन्तरान् रिपुवरान् = great internal enemies (to spiritual growth) like (impure) desires etc. 
मत्सहज​ = innate, natural to oneself  देवि = O Devi​ ; निर्मुल्य​= having uprooted ; वेगात् = quickly
विद्यां = Vidya  शुद्धां च बुद्धिं = and Chitta Shuddhi  कमलजदयिते = O Sarasvati Devi  सत्वरं = immediately/ very fast/ speedily  देहि = give मह्यम् = to me 

Verse 5

कर्मस्वात्मोचितेषु स्थिरतरधिषणां देहदार्ढ्यं तदर्थं

दीर्घं चायुर्यशश्च त्रिभुवनविदितं पापमार्गाद्विरक्तिम् ।

सत्सङ्गं सत्कथायाः श्रवणमपि सदा देवि दत्वा कृपाब्धे

विद्यां शुद्धां च बुद्धिं कमलजदयिते सत्वरं देहि मह्यम् ॥ ५ ॥

O Devi, O Ocean of Mercy - Please give me always a deep conviction in doing my duties/ karma, appropriate for my spiritual growth properly ( karma / duties / karma yoga being the way to purify mind). For this may you give me physical strength, a fame which extends across all three lokas ( fame born out of noble deeds is meant, also fame with a good motive to help others can be sought from the Lord).Let me have detachment from, disinclination towards the path of immorality. Please provide me association with the noble and opportunity to listen to spiritual stories, talks. Having given me all this,  please give me Vidya and Chitta Shuddhi immediately.

कर्मसु In action/karma आत्म-उचितेषु = proper / appropriate for one's spiritual growth( also appropriate as per my duties and designation)    स्थिरतर- धिषणां (add दत्वा from line 3)= give me deep conviction -स्थिरतर = deep-rooted, strong, धिषणां = intellect/conviction/knowledge/clear understanding ; तदर्थं = for implementing this good karma / karmayoga; देहदार्ढ्यं = strength/ physical fitness of the body 

दीर्घं च आयु: = a sufficient long life ; र्यशश्च त्रिभुवनविदितं and may you give me a fame which spreads all over यश​= fame,  त्रिभुवन = 3 lokas , विदितं = which extends to / is known
पापमार्गात् = from the path of sin विरक्तिम् = let be disinclination/detachment
सत्सङ्गं = company of the noble; सत्कथायाः श्रवणम् = listening to spiritual kathas/stories; सदा = always
देवि  कृपाब्धे - O Devi,  Ocean of mercy; 
दत्वा = having given me (all this); विद्यां = Vidya; शुद्धां च बुद्धिं = and Chitta Shuddhi  कमलजदयिते = O Sarasvati Devi  सत्वरं = immediately/ very fast/ speedily  देहि = give मह्यम् = to me 

Verse 6

मातस्त्वत्पादपद्मं न विविधकुसुमैः पूजितं जातु भक्त्या

गातुं नैवाहमीशे जडमतिरलसस्त्वद्गुणान्दिव्यपद्यैः ।

मूके सेवाविहीनेऽप्यनुपमकरुणामर्भकेऽम्बेव कृत्वा

विद्यां शुद्धां च बुद्धिं कमलजदयिते सत्वरं देहि मह्यम् ॥ ६ ॥

O Mother, I did not practise great poojas, with varieties of flowers offered at Your lotus feet at any time in the past. I am dull-witted and lazy,  not even capable of singing your glories through divine hyms as a worship. Just as a mother shows immeasurable compassion towards her child, you should show compassion towards me who am dumb and have not done any service and give me Vidya and Chitta Shuddhi immediately.

मात: O Mother  न = not;  विविधकुसुमैः = by different types of flowers; भक्त्या = with devotion;  त्पादपद्मं = Your lotus feet; पूजितं = had been worshipped; जातु =  at all/ever 
नैव अहम् ईशे गातुं =  I am not capable of / talented of even singing त्वत्गुणान् your glories,  (as a pooja) दिव्यपद्यै: = through divine hyms;  जड​-मति = dull-witted; अलस​: = lazy; अपि = even 

मूके = Towards me who am dumb; सेवाविहिने = not done any service; 
अनुपमकरुणामर्भकेऽम्बेव कृत्वा = having had mercy on me like a mother with unparalleled / immeasurable compassion towards her child ( अनुपम-करुनाम् = incomparable compassion, अम्बा = mother ; अर्भके = towards a child , इव​ = like)
विद्यां = Vidya; शुद्धां च बुद्धिं = and Chitta Shuddhi  कमलजदयिते = O Sarasvati Devi  सत्वरं = immediately/ very fast/ speedily  देहि = give मह्यम् = to me 

Verse 7

शान्त्याद्याः संपदो मे वितर शुभकरीर्नित्यतद्भिन्नबोधं

वैराग्यं मोक्षवाञ्छामपि लघु कलय श्रीशिवासेव्यमाने

विद्यातीर्थादियोगिप्रवरकरसरोजातसंपूजिताङ्घ्रे

विद्यां शुद्धां च बुद्धिं कमलजदयिते सत्वरं देहि मह्यम् ॥ ७ ॥

Explanation to the verse:
In this verse, the acharya is asking Devi to grant him with the four-fold qualifications required by a seeker to receive, retain and assimilate the teaching - the विद्या tat he is asking for. In fact  words "शुद्धां च बुद्धिं" is. being explained. In brief the qualifications called साधन​-चतुष्टय​-सम्पत्ति: are:

A. Discrimination betwen the real and the epheremeral - called here  नित्य​तद्भिन्नबोधं,
B. Dispassion towards the ephemeral/ fleeting called here as वैराग्यं 
C. Deep desire for Moksha called here मोक्षवाञ्छाम्, and 
D: Discipline - the sixfold inner wealth / discipline referred to here as शान्त्याद्याः संपद:.
 In brief, these six are 1) Thought or mental regulation or शम​: or शान्ति:, 2) sense control - दम:, 3) quietitude, withdrawal i.e. maintaining the mastery over both the mind and senses उपरम​: , 4) faith in the validity of the teaching - श्रद्धा,  5) Forbearance/ tolerance - तितिक्षा  and 6) Focused concentration including ability to focus on the long term goal without distraction / focus in life - समाधानम्

The Acharya addresses Devi (line 3) - 
O Devi you are worshipped by Lakshmi and Parvati; your feet have been worshipped by the lotus hands of great yogis like Vidya Teertha who adorned the Shringeri Peetha.  May you bless me without delay with the qualfications required to attain Moksha i.e discrimination between the Real and Unreal, dispassion towards the finite, a deep desire for moksha and the six fold discipline beginning wih Shanti, all of which are noble qualities. (Just as you blesssed all of them bless me) May you bless me with Vidya and Chitta Shuddhi immediately.

शान्त्याद्याः शुभकरी: संपदो मे वितर May you grant me the 6 fold auspicious, wealth of discipline starting with शान्ति or शम ( शान्त्याद्याः = beginning with शान्ति, शुभकरी: = causing auspiciousness, संपदो = wealth; मे वितर= May you bestow on me); 
नित्य-तद्भिन्न-बोधं = discrimination between the eternal and non eternal; वैराग्यं = Dispassion, मोक्षवाञ्छाम्, = desire for moksha; अपि = also; लघु कलय = May you give me quickly
श्री-शिवा-सेव्यमाने = O Devi who is worshipped by श्री- Lakshmi and शिवा - Parvati

विद्यातीर्थादि-योगिप्रवर-करसरोजात-संपूजिताङ्घ्रे You are worshipped by the Lotus hands of great Acharyas like Vidya Teertha who have adored the Shringeri Peetha ; (योगिप्रवर = great yogis विद्यातीर्थादि = like Vidya Teertha etc.; करसरोजात-संपूजिताङ्घ्रे = your feet have been worshipped by the lotus hands)

 विद्यां = Vidya; शुद्धां च बुद्धिं = and Chitta Shuddhi  कमलजदयिते = O Sarasvati Devi  सत्वरं = immediately/ very fast/ speedily  देहि = give मह्यम् = to me 

Verse 8

सच्चिद्रूपात्मनो मे श्रुतिमनननिदिध्यासनान्याशु मातः

संपाद्य स्वान्तमेतद्रुचियुतमनिशं निर्विकल्पे समाधौ ।

तुङ्गातीराङ्कराजद्वरगृहविलसच्चक्रराजासनस्थे

विद्यां शुद्धां च बुद्धिं कमलजदयिते सत्वरं देहि मह्यम् ॥ ८ ॥

Explanation to the verse:

After having been blessed by Devi with the qualifications as asked for in the above verses, the Acharya is ready now for Jnana Yoga in the form of श्रवणम् - listening to Vedanta / Upanishad Shastra from a Guru, मननम् - reflecting and clearing doubts to get conviction and निदिध्यासनम् - meditating on the words of Upanishad Shastra for internal assimilation of the message and to get out of habitual notion that I am this body. Jnana Yoga is analysis of vedantic scriptures to know my Real nature i.e. सत् चित् आत्मा - which is the unobjectifiable observer whose nature is pure existence and consciousness. The acharya asks for help in this long drawn process and to get absorbed in His Higher Nature.(The capacity for absorption is a faculty the mind has. In short he is asking - Let me attain Moksha through Jnana Yoga.

Translation

O Mother, may you accomplish for me the three sadhanas of Jnana Yoga - श्रवणम्-मनन-निदिध्य्सनानि quickly, endowing me with a  mind which has a liking to,  an inclination to this knowledge. May I remain absorbed in my real nature -  सत् चित् आत्मा constantly. 

You are residing/installed in the simhasana of the Shri Chakra (a very sacred symbol upon which Devi is invoked and installed) in the sacred Sharada Temple which shines, located on the curved bank of the Tunga river. O Devi installed in the Temple, may you bless me with Vidya and Chitta Shuddhi.

मातः = O Mother, श्रुति (श्रवणम्)-मनन-निदिध्य्सनानि = the 3 sadhanas of  श्रवणम्,  श्रवणम्, निदिध्यासनम्; आशु = quickly ; संपाद्य = Having accomplished ( You should accomplish these three sadhanas for me)

सच्चिद्रूपात्मनो मे = my Higher Nature i.e. Existence and Consciousness ; एतद् रुचियुतम् = endowed with a taste, liking inclination for this; स्वान्तम् = in my mind;  निर्विकल्पे समाधौ = remaining absorbed in (my Higher Nature),  ; अनिशम् = regularly, constantly

तुङ्गातीराङ्कराजद्वरगृहविलसच्चक्रराजासनस्थे = Addressing Devi as the one residing in the Shri Chakra in the Sharda Temple which is situated on the curved banks of the Tunga River

(चक्रराजासनस्थे = Adressing Devi as one installed / residing /situated on the Shri Chakra simhasana; विलसत् = shines ; वर-गृहं = sacred temple ; तुङ्गातीराङ्क = curved bank of the तुङ्गा - Tunga River; तीर = bank; अङ्क​ = curved )

विद्यां = Vidya; शुद्धां च बुद्धिं = and Chitta Shuddhi  कमलजदयिते = O Sarasvati Devi  सत्वरं = immediately/ very fast/ speedily  देहि = give मह्यम् = to me 

GRAMMAR

श्रीकमलजदयिताष्टकम्

शृङ्गक्ष्माभृन्निवासे शुकमुखमुनिभिः सेव्यमानाङ्घ्रिपद्मे

स्वाङ्गच्छायाविधूतामृतकरसुरराड्वाहने वाक्सवित्रि ।

शंभुश्रीनाथमुख्यामरवरनिकरैर्मोदतः पूज्यमाने

विद्यां शुद्धाञ्चबुद्धिं कमलजदयिते सत्वरं देहि मह्यम् ॥ १ ॥

अन्वयः — हे शृङ्गक्ष्माभृन्निवासे, शुकमुखमुनिभिः, हे सेव्यमानाङ्घ्रिपद्मे, हे स्वाङ्गच्छायाविधूत-अमृतकरसुरराड्वाहने, हे वाक्सवित्री, हे शंभुश्रीनाथमुख्य- अमरवरनिकरैः मोदतः पूज्यमाने, हे कमलजदयिते (त्वं) विद्यां शुद्धां बुद्धिं च मह्यम् सत्वरं देहि ॥ १ ॥

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                                रूपाणि 

शृङ्गक्ष्माभृन्निवासे = आकारान्तः स्त्रीलिङ्गः शृङ्गक्ष्माभृन्निवासा शब्दः सम्बोधन प्रथमा एकवचनम् 

शुकमुखमुनिभिः = इकारान्तः पुल्लिङ्गः शुकमुखमुनि शब्दः तृतीया बहुवचनम् (कर्तरि तृतीया)

सेव्यमानाङ्घ्रिपद्मे = आकारान्तः स्त्रीलिङ्गः सेव्यमानाङ्घ्रिपद्मा शब्दः सम्बोधन प्रथमा एकवचनम् 

स्वाङ्गच्छायाविधूतामृतकरसुरराड्वाहने = आकारान्तः स्त्रीलिङ्गः स्वाङ्गच्छायाविधूत -अमृतकरसुरराड्वाहना शब्दः सम्बोधन प्रथमा एकवचनम् 

वाक्सवित्रि = ईकारान्तः स्त्रीलिङ्गः वाक्सवित्री शब्दः सम्बोधन प्रथमा एकवचनम् 

शंभुश्रीनाथमुख्यामरवरनिकरैः = अकारान्तः पुल्लिङ्गः शंभुश्रीनाथमुख्यामरवर - निकर शब्दः तृतीया बहुवचनम् (कर्तरि तृतीया)

मोदतः = अव्ययम् 

पूज्यमाने = आकारान्तः स्त्रीलिङ्गः पूज्यमाना शब्दः सम्बोधन प्रथमा एकवचनम् 

All सम्बोधन प्रथमा are विशेषणम् to कमलजदयिते 

विद्यां = आकारान्तः स्त्रीलिङ्गः विद्या शब्दः द्वितीया विभक्तिः एकवचनम्,  देहि इत्यस्य कर्म 

शुद्धां = आकारान्तः स्त्रीलिङ्गः शुद्धा शब्दः द्वितीया विभक्तिः एकवचनम्,  देहि इत्यस्य कर्म 

च =

बुद्धिं = इकारान्तः स्त्रीलिङ्गः बुद्धि शब्दः द्वितीया विभक्तिः एकवचनम्,  देहि इत्यस्य कर्म 

कमलजदयिते = आकारान्तः स्त्रीलिङ्गः कमलजदयिता शब्दः सम्बोधन प्रथमा एकवचनम्

सत्वरं = अव्ययम्

देहि = √दा (3P) लोट् मध्यमपुरुषः परस्मैपदि एकवचनम् 

मह्यम् = दकारान्तः त्रिषुलिङ्गेषु समान रूपः अस्मत् शब्दः चतुर्थि विभक्तिः एकवचनम् 

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                                    समासाः 

① शृङ्गक्ष्माभृन्निवासे = क्ष्मा बिभर्ति इति क्ष्माभृत् (उपपद तत्पुरुष) 

     (1) शृङ्गे क्ष्माभृत् - सप्तमी तत्पुरुष

     (2) शृङ्गस्य क्ष्माभृत् - षष्ठी तत् पुरुष

     (3) शृङ्ग इति क्ष्माभृत् - कर्मधारय

     (4) शृङ्ग आख्या क्ष्माभृत्  -  कर्मधारय

सः निवासः यस्याः सा शृङ्गक्ष्माभृन्निवासा तस्य सम्बोधन प्रथमा  शृङ्गक्ष्माभृन्निवासे 

② शुकमुखमुनिभिः —  शुक मुखे एषां ते शुकमुखाः (व्यतिकरण बहुव्रीहि)  

    (शुक is in front of which group of sages)

शुकमुखाः मुनयः शुकमुखमुनयः तैः -शुकमुखमुनिभिः (विशेषण पूर्वपद कर्मधारय) 

③ सेव्यमानाङ्घ्रिपद्मे — अङ्घ्रि एव पद्मम् ते अङ्घ्रिपद्मे 

                                अङ्घ्री एव पद्मे (अवधारणा पूर्वपद कर्मधारय)

सेव्यमाने अङ्घ्रिपद्मे यस्याः सा सेव्यमानाङ्घ्रिपद्मा तस्य सम्बोधन प्रथमा सेव्यमानाङ्घ्रिपद्मे

④ स्वाङ्गच्छायाविधूतामृतकरसुरराड्वाहने 

1. स्वाङ्गच्छाया — स्वस्याः अङ्गम् स्वाङ्गम् (षष्ठी तत् पुरुषः)

    तस्य छाया (कान्ति lustre) स्वाङ्गच्छाया (षष्ठी तत् पुरुषः)

2. न मृतम् अमृतम्  - (नञ् तत् पुरुषः) 

3. अमृतः करः यस्य सः (चन्द्रः) अमृतकरः one whose rays are  

    immortal

4. सुराणां राड् सुरराड् (षष्ठी तत् पुरुषः)

5. तस्य वाहनम् सुरराड्वाहनम् (षष्ठी तत् पुरुषः)

6. अमृतकरः च सुरराड्वाहनं च अमृतकरसुरराड्वाहने (द्वन्द्व समासः)

7. स्वाङ्गच्छाया विधूते अमृतकरसुरराड्वाहने यस्या सा (बहुव्रीहि) 

             स्वाङ्गच्छायाविधूतामृतकरसुरराड्वाहना (तस्य सम्बोधन प्रथमा)

             स्वाङ्गच्छायाविधूतामृतकरसुरराड्वाहने

⑤ वाक्सवित्रि —  वाचां सवित्री वाक्-सवित्री (तस्य सम्बोधन प्रथमा) वाक्सवित्री 

⑥ शंभुश्रीनाथमुख्यामरवरनिकरैः 

1.  मरः न विद्यते यस्य सः अमरः (नञ् बहुव्रीहि)

2. अमराणां वरः अमरवरः (षष्ठी तत् पुरुषः)

3. श्रियाः  or श्रियः नाथः श्रीनाथः (षष्ठी तत् पुरुषः)

4. शम्भुः च श्रीनाथः च शम्भुश्रीनाथौ (इतर इतर द्वन्द्व समासः) 

5. शम्भुश्रीनाथौ मुख्यौ एषां ते शंभुश्रीनाथमुख्याः (बहुव्रीहि) 

6. शंभुश्रीनाथमुख्याः च अमरवराः शंभुश्रीनाथमुख्यामरवराः (कर्मधारय)

7. तेषां निकरः (षष्ठी तत् पुरुषः) शंभुश्रीनाथमुख्यामरवरनिकरः तै 

शंभुश्रीनाथमुख्यामरवरनिकरैः 

⑦ कमलजदयिते = कमले (कमलात्) जायते इति कमलजः (उपपद तत् पुरुषः); तस्य दयिता कमलजदयिता (षष्ठी तत्पुरुषः) तस्य सम्बोधना प्रथमा कमलजदयिते 

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                                 व्युत्पत्तिः 

① क्ष्माभृत् = क्षम् (1A, 4P) क्षमते क्षाम्यति to suffer, to endure, to    

     permit,  to forgive to allow,  pardon,  to put up

क्षमते इति क्ष्मा कर्तृ व्युत्पत्तिः (one which endures)

क्ष्माम् भरति इति क्ष्माभृत् - one which protects the earth (mountain)

      भृ (1P) to support भृणाति; क्ष्माम् बिभर्ति 

② निवासः = (1) नि + √वस् (1P) भाव व्युत्पत्तिः living dwelling residing

       (2) निवसति अस्मिन् इति निवासः (अधिकरण व्युत्पत्तिः) abode, house

③ मुनिः = √मन् (1P,4A,10A) (1) मनुते जानाति इति मुनिः (कर्तृ व्युत्पत्तिः)

               (2) मनन शीलः मुनिः

               (3) मौनात् मुनिः

④ सेव्यमाना = सेव्(1A) + य + माना present passive participle (सेवते)

⑤ विधूताः   = वि + √धू (6 1U, 5U, 9U) + क्त PPP; To expell, to     

     shake off, to destroy, to negate 

⑥ अमृत     = √मृ (6 A) + क्त कर्तरि क्तः PPP

⑦ वाहनम्   = (1) वह्(1U) + अनम्; वहति इति वाहनम् (कर्तृ व्युत्पत्तिः) one 

     which carries

   (2) √वह् (1P) +णिच् + ल्युट् उह्यते अनेन वाहनम् (करण व्युत्पत्तिः) वाहयति

⑧ राट् = √राज्(1U)राजति, राजते इति राट् (कर्तृ व्युत्पत्तिः)one who shines

⑨ सवित्री = √सू(2A) + तृच् (generator) सूयते इति सवित्री (कर्तृ व्युत्पत्तिः )

⑩ शंभुः     = शं मङ्गलं भवत्यस्मात् इति; 

                   शं + √भू (1P) शं भवति भवयति इति (कर्तृ व्युत्पत्तिः)

⑪ मोदतः   = √मुद् (1A) to rejoice + घञ् मोदः (भाव व्युत्पत्तिः)

                 मोद तसिल् = तृतीयार्थे तसिल् 

⑫ विद्या     = √विद् () to know,  to understand + भाव व्युत्पत्तिः 

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