shrî sadâshiva caritâmrta - english version by Mahendra Bâbâ, Shâstrîjî Shrî Bâbâjî (me reader txt) 📕

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