Devanagari
यच्छौचनि:सृतसरित्प्रवरोदकेन
तीर्थेन मूर्ध्न्यधिकृतेन शिव: शिवोऽभूत् ।
ध्यातुर्मन:शमलशैलनिसृष्टवज्रं
ध्यायेच्चिरं भगवतश्चरणारविन्दम् ॥ २२ ॥
Verse text
yac-chauca-niḥsṛta-sarit-pravarodakena
tīrthena mūrdhny adhikṛtena śivaḥ śivo ’bhūt
dhyātur manaḥ-śamala-śaila-nisṛṣṭa-vajraṁ
dhyāyec ciraṁ bhagavataś caraṇāravindam
Synonyms
yat
—
the Lord’s lotus feet
;
śauca
—
washing
;
niḥsṛta
—
gone forth
;
sarit
—
pravara — of the Ganges
;
udakena
—
by the water
;
tīrthena
—
holy
;
mūrdhni
—
on his head
;
adhikṛtena
—
borne
;
śivaḥ
—
Lord Śiva
;
śivaḥ
—
auspicious
;
abhūt
—
became
;
dhyātuḥ
—
of the meditator
;
manaḥ
—
in the mind
;
śamala
—
śaila — the mountain of sin
;
nisṛṣṭa
—
hurled
;
vajram
—
thunderbolt
;
dhyāyet
—
one should meditate
;
ciram
—
for a long time
;
bhagavataḥ
—
of the Lord
;
caraṇa
—
aravindam — on the lotus feet .
Translation
The blessed Lord Śiva becomes all the more blessed by bearing on his head the holy waters of the Ganges, which has its source in the water that washed the Lord’s lotus feet. The Lord’s feet act like thunderbolts hurled to shatter the mountain of sin stored in the mind of the meditating devotee. One should therefore meditate on the lotus feet of the Lord for a long time.
Translation (Visvanatha Cakravarti Thakura)
One should meditate continually upon the Lord’s lotus feet from which the Gaṅgā flows and gives extra blessings to Lord Śiva on his head, and whose thunderbolt is released upon mountains of sin in the meditator’s mind.
After describing the sweetness of the Lord’s feet, Kapila describes the power of his feet. Śiva becomes additionally auspicious (adhikrṭena) on his head by the sacred water of the Gaṅgā flowing as wash water from the Lord’s feet. Or Śiva becomes blessed by attaining the qualification to hold on his head the water of the Gaṅgā. Śiva thinks “I have become fortunate.” The devotee meditates on the foot marked with the thunderbolt being released upon a mountain of sins of the meditator. The devotee meditates as well on the elephant goad to lead the elephant of his mind on the right path. He meditates on the lotus on the Lord’s foot to ornament the lake of his mind. He meditates on the flag to give the highest kingdom to the mind. He meditates on the barley corn to give the highest fame. He meditates on the umbrella to give relief from the three miseries. He meditates on the cakra to give complete protection.
Purport
In this verse the position of Lord Śiva is specifically mentioned. The impersonalist suggests that the Absolute Truth has no form and that one can therefore equally imagine the form of Viṣṇu or Lord Śiva or the goddess Durgā or their son Gaṇeśa. But actually the Supreme Personality of Godhead is the supreme master of everyone. In the
Caitanya-caritāmṛta
(
Ādi
5.142)
it is said,
ekale īśvara kṛṣṇa, ara saba bhṛtya:
the Supreme Lord is Kṛṣṇa, and everyone else, including Lord Śiva and Lord Brahmā — not to mention other demigods — is a servant of Kṛṣṇa. The same principle is described here. Lord Śiva is important because he is holding on his head the holy Ganges water, which has its origin in the foot-wash of Lord Viṣṇu. In the
Hari-bhakti-vilāsa,
by Sanātana Gosvāmī, it is said that anyone who puts the Supreme Lord and the demigods, including Lord Śiva and Lord Brahmā, on the same level, at once becomes a
pāṣaṇḍī,
or atheist. We should never consider that the Supreme Lord Viṣṇu and the demigods are on an equal footing.
Another significant point of this verse is that the mind of the conditioned soul, on account of its association with the material energy from time immemorial, contains heaps of dirt in the form of desires to lord it over material nature. This dirt is like a mountain, but a mountain can be shattered when hit by a thunderbolt. Meditating on the lotus feet of the Lord acts like a thunderbolt on the mountain of dirt in the mind of the
yogī.
If a
yogī
wants to shatter the mountain of dirt in his mind, he should concentrate on the lotus feet of the Lord and not imagine something void or impersonal. Because the dirt has accumulated like a solid mountain, one must meditate on the lotus feet of the Lord for quite a long time. For one who is accustomed to thinking of the lotus feet of the Lord constantly, however, it is a different matter. The devotees are so fixed on the lotus feet of the Lord that they do not think of anything else. Those who practice the
yoga
system must meditate on the lotus feet of the Lord for a long time after following the regulative principles and thereby controlling the senses.
It is specifically mentioned here,
bhagavataś caraṇāravindam:
one has to think of the lotus feet of the Lord. The Māyāvādīs imagine that one can think of the lotus feet of Lord Śiva or Lord Brahmā or the goddess Durgā to achieve liberation, but this is not so.
Bhagavataḥ
is specifically mentioned.
Bhagavataḥ
means “of the Supreme Personality of Godhead, Viṣṇu,” and no one else. Another significant phrase in this verse is
śivaḥ śivo ’bhūt.
By his constitutional position, Lord Śiva is always great and auspicious, but since he has accepted on his head the Ganges water, which emanated from the lotus feet of the Lord, he has become even more auspicious and important. The stress is on the lotus feet of the Lord. A relationship with the lotus feet of the Lord can even enhance the importance of Lord Śiva, what to speak of other, ordinary living entities.