Shloka
संसाराध्वनि तापभानुकिरणप्रोद्भूतदाहव्यथा -
खिन्नानां जलकाङ्क्षया मरुभुवि भ्रान्त्या परिभ्राम्यताम् ।
अत्यासन्नसुधाम्बुधिं सुखकरं ब्रह्माद्वयं दर्शय -
न्त्येषा शङ्करभारती विजयते निर्वाणसन्दायिनी ॥ ५८१ ॥
saṃsārādhvani tāpabhānukiraṇaprodbhūtadāhavyathā -
khinnānāṃ jalakāṅkṣayā marubhuvi bhrāntyā paribhrāmyatām ;
atyāsannasudhāmbudhiṃ sukhakaraṃ brahmādvayaṃ darśaya -
ntyeṣā śaṅkarabhāratī vijayate nirvāṇasandāyinī . 581 .
Anvaya
- इदम्idam
- This
- हितम्hitam
- benevolent
- उपदेशम्upadeśam
- teaching
- आद्रियन्तांādriyantāṃ
- may they respect (follow)
- येye
- those
- विहित–निरस्त–समस्त–चित्त–दोषाःvihita–nirasta–samasta–citta–doṣāḥ
- those who have subdued the impurities of mind by following the prescribed paths
- भव–सुख–विरताःbhava–sukha–viratāḥ
- those who have withdrawn from the worldly pleasures
- प्रशान्त–चित्ताःpraśānta–cittāḥ
- those who have attained mental calmness
- श्रुति–रसिकाःśruti–rasikāḥ
- those who relish the scriptures
- यतयःyatayaḥ
- seekers
- मुमुक्षवःmumukṣavaḥ
- desiring liberation
Translation
This message, the bringer of liberation, given by Sri Shankara, stands glorious by presenting the non–dual Brahman which is the cause of bliss and which is the ocean of nectar that is quite proximate. This ocean of nectar is presented to those tormented by the pain caused by the scorching heat of Sun’s rays, roaming aimlessly and deludedly in the desert path of (cyclical) transmigration, seeking water.
Annotation
The word ‘tāpa’ refers to the three types of afflictions known as tāpa–trayam (see glossary). Brahman is quite proximate because it is always our nature but we have not realised It. The world is compared to a desert path because we wander in it pursuing the mirage, assuming it to be a water source.