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Gangashtakam 2 Lyrics in Oriya | ଗଂଗାଷ୍ଟକମ୍ ୨

ଗଂଗାଷ୍ଟକମ୍ ୨ Lyrics in Oriya:

॥ ଶ୍ରୀ ଅୟ୍ୟାଵାଲ୍ ଇତି ପ୍ରସିଦ୍ଧୈଃ ଶ୍ରୀଧରଵେଙ୍କଟେଶାଭିଧୈଃ ଵିରଚିତମ୍ ॥

Introduction:- Once, the author Shridhara had to perform the shraddha ceremony wherein his ancestors are propitiated. In this ceremony three pious brahmins who are well versed in the vedas
and are of exemplary character are invited. The Manusmriti gives details about the qualifications of the brahmins to be invited on this occasion. The forefathers are invoked in them. Then these brahmins are honoured, as one would do his ancestors with food, clothes and dakshina. In Shridhara’s case the ceremony fell on an Amavasya day in the month of Kartika (8th month of the solar calendar). He had made all arrangements to conduct the ceremony as ordained in the shastras, including inviting the three brahmins. The food items to be served to the brahmins (who represent his ancestors) were being cooked. As the preparations were in progress, he heard the plaintive cry of a beggar. The beggar was an outcaste. He said he had not eaten for hours, and so is famished and distressed. Shridhara, who was a very pious person, saw in this outcaste the image of Lord Siva and was immensely moved. He immediately gave the food items prepared for the shraddha ceremony to the beggar and ensured his hunger was appeased. He beggar ate heartily and went away after invoking Lord’s blessings on Shridhara and his amily members. Shridhara came to himself some time after the beggar went away and realised his “folly. One is not expected to serve the food prepared specifically for serving to the ancestors (invoked in the brahmins) to anyone else till the ceremony was over. He was very upset and asked the brahmins as to how he should expiate for his act. They said that the only way to atone is to take a bath in the sacred Ganges. But Shridhara felt that this was impossible to be done as the trip to Ganges will take many weeks. This implied that he will not be able to perform the shraddha ceremony on that day. So it will be an act of ommission and will invite serious sin. Shridhara felt that the only thing to do in such a predicament is to surrender to the Lord. So, in the following verses he explained his predicament to Lord Siva and prayed to Him to release Ganga from His matted locks as He did on an earlier occasion in response to the prayers of sage Bhagirata. The kindly Lord could not bear to see
His devotee upset. So He released Ganga from His locks. The well in Shridhara’s house started to overflow. Many animals like fish, tortoises came out along with the gushing waters. The villagers
were astounded at the sight and were wonderstuck at the intensity of Shridhara’s piety. They realised his greatness. They requested him to control the flow of the water which was threatening to flood the village. Shridhara prayed and the flow from Ganges subsided. All, including the brahmins who had been invited specially for the ceremony were only too willing to accept that if Shridhara took bath in the waters of the well it will be equal to a bath in the Ganges. Shridhara was very happy at the decision of the brahmins. He took bath in the water drawn from the well and completed the shraddha ceremony.

This incident is celebrated every year on the Amavasya day in the month of Krittika at the village. The faithful throng in large number at the house in Tiruvisanallur village where Shridhara lived on that day every year and take bath in the water drawn from the well. They believe that the bath gives the same benefit as a bath in the Ganges.

COMMENTS. The scriptures assure that a true devotee will not encounter misfortune or problems in life. ନ ଵାସୁଦେଵଭକ୍ତାନାଂ ଅଶୁଭଂ ଵିଦ୍ୟତେ କ୍ଵଚିତ୍। says Vishnusahasranama in the phalashruti. Lord Krishna gives an assurance to this effect in Gita (9-31). କୌନ୍ତେୟ ପ୍ରତିଜାନୀହି ନ ମେ ଭକ୍ତଃ ପ୍ରଣଶ୍ୟତି। The question, then, is why should devotees like Shridhara and many others like Prahladha face problems? The answer is that the problems they face may be attributed to prarabdham or deeds they might have committed in their past births. But, though the problem appears to be of serious nature to us, it does not appear to be so to the devotees themselves. They do not lose their serenity in the face of adversity, nor is there least change in their devotion.
ଘୃଷ୍ଟଂ ଘୃଷ୍ଟଂ ପୁନରପି ପୁନଶ୍ଚନ୍ଦନଂ ଚାରୁ ଗନ୍ଧଂ
ଛିନ୍ନଂ ଛିନ୍ନଂ ପୁନରପି ପୁନଃ ସ୍ଵାଦୁ ଚୈ-ଵେକ୍ଷୁଖଣ୍ଡମ୍ ।
ଦଗ୍ଧଂ ଦଗ୍ଧଂ ପୁନରପି ପୁନଃ କାଞ୍ଚନଂ କାନ୍ତଵର୍ଣଂ
ନ ପ୍ରାଣାନ୍ତେ ପ୍ରକୃତିଵିକୃତିଃ ଜାୟତେ ସଜ୍ଜନାନାମ୍ ॥
This says that a piece of sandal wood, when repeatedly rubbed against a stone emits only a pleasant flavour. Even when the sugarcane is cut into many pieces it will continue to taste sweet only. A chunk of gold when heated in the fire again and again will give out its natural shine only. So also, the qualities of the great people will not undergo the least change even at the end of their lives. To repeat, a devotee of the Lord will certainly encounter problems. They are designed by the Lord to bring out the devotee’s unshakeable faith in the Lord so that others may understand his greatness. The devotee himself never complains that he is undergoing immense suffering. But he thinks of the Lord as usual for help. He gets it and is happy that his problem is solved. In fact, Kunti-the mother of Pandavas, cleverly converted the problems into advantage. She found from experience that she thought of the Lord whenever she faced a problem. Krishna promptly appeared on the scene and helped her. So, she prayed to Krishna that she should face problems every now and then so that she can have His darshan often. She said:
ଵିପଦଃ ସନ୍ତୁ ନଃ ଶଶ୍ଵତ୍ତତ୍ର ତତ୍ର ଜଗଦ୍ଗୁରୋ।
ଭଵତୋ ଦର୍ଶନଂ ୟସ୍ମାଦପୁନର୍ଭଵ-ଦର୍ଶନମ୍॥ Shri Bhagavatam (1-8-25).

The verses of Gangashtakam are given below. The translations of the verses given here are not exact.

ଵିପଦଃ ସନ୍ତୁ ନଃ ଶଶ୍ଵତ୍ତତ୍ର ତତ୍ର ଜଗଦ୍ଗୁରୋ।
ଭଵତୋ ଦର୍ଶନଂ ୟସ୍ମାଦପୁନର୍ଭଵ-ଦର୍ଶନମ୍॥
O Lord Shambhu! I am used to repeating Your name all the time. As a result I am blessed to see You only every where. So, today I saw You only in this outcaste also. Is there anything wrong in

ଅସ୍ତ୍ଵେଷ ମନ୍ତୁଃ ପିତୃୟଜ୍ଞ ନିଷ୍ଟେ ଗଙାପ୍ଲଵୋ ୟୋ ଵିହିତୋଽପଚିତ୍ୟୈ ।
ଦୂରାତ୍ତୁ ତନ୍ନାମଜପେନ ଶୁଦ୍ଧିଃ ନ ସ୍ୟାତ୍ କଥଂ ମେ ସ୍ମୃତିରର୍ଥଵାଦଃ ॥ ୨॥
Let me agree that a bath in the Ganges is the proper atonement for my transgression of the rules pertaining to the shraddha ceremony. But the Smriti texts say that even if one just repeats the name “Ganga few times he becomes pure. Can not I take recourse to this expediency in this situation?

ତ୍ଵନ୍ନାମନିଷ୍ଟା ନ ହି ତାଵତୋ ମେ ଶ୍ରଦ୍ଧା ୟତଃ କର୍ମସୁ ନ ପ୍ରଦଗ୍ଧା ।
ତ୍ରୈଶଙ୍କଵଂ ମେ ପସୁପାନ୍ତରାୟଃ ମୁଚ୍ୟେୟ ତସ୍ମାତ୍କଥଂ ଆର୍ତବନ୍ଧୋ ॥ ୩॥
O Lord, I accept that I have not got that intense faith in Your name that I can give up performance of duties like shraddha. Thus I am in an awkward situation, like king Trishanku. How do I get relieved from this situation?

ୟଦ୍ୟଦ୍ୟ ତେ ଶ୍ରାଦ୍ଧଵିନଷ୍ଟିରିଷ୍ଟା କୋଽହଂ ତତୋଽନ୍ୟଚ୍ଚରିତୁଂ ସମର୍ଥଃ ।
ଶ୍ରାଦ୍ଧେ ଵୃତାଃ ପୂର୍ଵଦିନୋପଵାସାଃ ନାନ୍ୟତ୍ର ଭୁଞ୍ଜୀୟୁଃ ଇଦଂ ତୁ ଖିଦ୍ୟେ ॥ ୪॥
If it is Your wish that the shraddha should be missed let it be lost. I cannot go against Your will. But, what about the brahmins who have been specially invited for the occasion? They have been fasting since yesterday and will not take food at any other place.

ଶ୍ରଦ୍ଧାଲଵଃ ଶ୍ରାଦ୍ଧଵିଘାତଭୀତ୍ୟା ସ୍ଵାତ୍ମୋପରୋଧଂ ଵିଘଣୟ୍ୟ ଧୀରାଃ ।
ୟତ୍ପ୍ରୋଚୁରତ୍ରାପଚିତିଂ ମହାନ୍ତଃ ତତ୍ରୋଚିତଂ ୟଦ୍ଦୟୟା ଵିଧେହି ॥ ୫॥
These brahmins are noble souls. They have prescribed the expiation, not with any selfish motive but only to make sure that the shraddha should not become deficient in any manner. They have not taken into account the inconvenience that they will face in the process.

ଗଙ୍ଗାଧର! ତ୍ଵଦ୍ଭଜନାନ୍ତରାୟ ଭୀତ୍ୟା ଗୃହେ କୂପକୃତାଵଗାହଃ ।
ଜାନେ ନ ତୀର୍ଥାନ୍ତରଂ ଅଦ୍ୟ ଗଙ୍ଗାଂ ଆସାଦୟେୟଂ କଥମାର୍ତବନ୍ଧୋ! ॥ ୬॥
On account of the fear that the chanting of Your name should not be interrupted even for a moment, I have been taking bath only in the well in the house itself. I do not know any other holy river or waters. This being the case, how will I go in search of Ganga?

ନାହଂ ତପସ୍ଵୀ ସଗରନ୍ଵଵାୟଃ ଜାନେ ନ ଜହହ୍ନୁଃ ଚରତି କ୍ଵଵେତି ।
ଶଂଭୋ! ଜଟାଜୂଟମପାଵୃଣୁଷ୍ଵେତ୍ୟଭ୍ୟର୍ଥନେ ନାଲମୟଂ ଵରାକଃ ॥ ୭॥
I am not an ascetic like Bhagiratha nor do I know the whereabouts of the sage Jahnu. I am not qualified even to pray to You to release Ganga from Your locks.

ଗଙ୍ଗାଧରାଖ୍ୟା ଗତିରତ୍ର ନାନ୍ୟା ତାମାଶ୍ରୟେ ସଙ୍କଟ-ମୋଚନାୟ ।
ହନ୍ତ! ପ୍ରଵାହଃ କଥମତ୍ର କୂପେ ଵିସ୍ପୂର୍ଜତୀଶଃ ଖଲୁ ତେ ପ୍ରସନ୍ନଃ ॥ ୮॥
So, Your name Gangadhara is my refuge. I see no other way out. Oh! What a wonder! Even as i say this, I see the well overflowing! surely, the Lord has shown mercy.

ଗଙ୍ଗେତି ଗଙ୍ଗେତି ହରତି ଗୃଣ୍ହନ୍ ଆପ୍ଲାଵିତୋହଂ ଦୟୟା ପୁରାରେଃ ।
କୂପୋତ୍ତିତୋୟଂ କରୁଣାପ୍ରଵାହଃ ଗାଙ୍ଗଶ୍ଚିରାୟାତ୍ର ଜନାନ୍ ପୁନାତୁ ॥ ୯॥
As I repeat the name “Ganga, the very mercy of the Lord has taken the form of a flood and submerged me. May this flow of the waters of Ganga purify the people in the days to come.

CONCLUSION. One may ask as to how it was possible for Shridhara to have a vision of Siva in a beggar. The answer is that he was convinced that every thing in this world is the Lord only and there is no second thing. Krishna says this in the Bhagavad Gita. He explains that He manifests Himself as the world using the power of maya. Though He is every thing in the world, people are deluded by the powerful maya. Their vision is veiled. They see the objects and overlook the God behind them. As an example, we see that several ornaments are made of a piece gold. They are given various names like bangle, chain etc. If we think a bit we will find that the word “bangle is not a substance but only a name given to a particular shape of gold. Gold can exist as gold but bangle cannot exist without the gold. Similarly, a person can go to sleep and have a dream. The dream is not substantial and is dependent on the dreamer; but not the other way round. Such things as the ornament that have no separate existence but have shape and name are called unreal objects or ମିଥ୍ୟା ଵସ୍ତୁ. They do not have a permanent existence. A bangle may be melted and made into another ornament any number of times. They are therefore impermanent or ଅନିତ୍ୟମ୍। But the items like gold that lend substance to them are known as real or ସତ୍ୟମ୍।. They are permanent or ନିତ୍ୟମ୍. They do not change when the ornament is changed. We may say that gold pervades the bangle as, really speaking, there is no such thing as bangle. Krishna says He pervades the entire universe.

ମୟା ତତମିଦଂ ସର୍ଵଂ ଜଗଦଵ୍ୟକ୍ତ-ମୂର୍ତିନା। Gita(9-4). The right knowledge will, then, be to understand first that the ornament is gold. Overlooking the very existence of gold will be a major error and will have serious consequences. Extending this idea, we should be able to see that every thing in this universe ଵିଶ୍ଵମ୍ is impermanent and changing. People and animals come and go. So do the seas and mountains. We learn that even the sun and the stars are not permanent but have limited life only. Thus, the universe is ଅନିତ୍ୟମ୍ only. These impermanent, changing objects are many names and forms of the Lord only. In other words God is the real thing or ସତ୍ୟମ୍।. God gives substance to the world and is the substratum or ଅଧିଷ୍ଠାନମ୍। Krishna explains this to Arjuna and says the right vision is to see Him every where. But we are taken by the world and do not see the God hiding behind it. To start with, we do not see the Lord within us, but identify ourselves with the bodies. This results in numerous problems. We have to take care of the body, ensure it is fed and clothed properly. We require so many things to protect it and keep it happy and secure. To get all these things we have to work hard. The need for comfort and security makes us desire many things. We get a family and friends around ourselves. We import their joys and sorrows on to ourselves. This leads to likes and dislikes. We like things and people who add to our joy and comforts and dislike those who do not. This corrupts our minds. As we go on working hard for ourselves and our family and friends, we do many things that are right and many times compromise with values and do wrong things. The results are punyam and papam.
We have to enjoy the fruits of the punyam and papam in our account and to do this we have to take one or many births. Repeated births and deaths is sorrow only. The only way out of this problem is to have the right vision that shows that God is in every thing and every where. Yama tells this to Nachiketha in Kathopanishad. (2-1-10).

ୟଦେଵେହ ତଦମୁତ୍ର ୟଦମୁତ୍ର ତଦନ୍ଵିହ।
ମୃତ୍ୟୋଃ ସ ମୃତ୍ୟୁମାପ୍ନୋତି ୟ ଇହ ନାନେଵ ପଶ୍ୟତି॥
He says that one who sees plurality is condemned to be born and die again and again. Krishna says that by intense devotion one gets an understanding of the Lord’s true nature and gets such a right vision. Gita (18-55).
ଭକ୍ତ୍ୟା ମାଂ ଅଭିଜାନାତି ୟାଵାନ୍ୟଶ୍ଚାସ୍ମି ତତ୍ତ୍ଵତଃ।
Thus a true devotee is able to see the Lord in every being.
ଵିଦ୍ୟାଵିନୟ-ସଂପନ୍ନେ ବ୍ରାହ୍ମଣେ ଗଵି ହସ୍ତିନି ।
ଶୁନି ଚୈଵ ଶ୍ଵପାକେ ଚ ପଣ୍ଡିତାଃ ସମଦର୍ଶିନଃ॥ Gita (5-18).
He says that a person endowed with wisdom sees the same brahman in a brahmin endowed with wisdom and humility, in a cow, an elephant as also in a dog, and in an outcaste who eats a dog. Sage Narada said the same in his advice to Yudishtira. Bhagavatha (7-14-9).
ମୃଗୋଷ୍ଟ୍ର-ଖର-ମର୍କାଖୁ-ସରୀସୃପ୍ଖଗମକ୍ଷିକାଃ ।
ଆତ୍ମନଃ ପୁତ୍ରଵତ୍ ପଶ୍ୟେତ୍ ତୈରେଷାମନ୍ତରଂ କିୟତ୍ ॥
One should look upon a deer, camels, donkeys, monkeys, rats, reptiles, birds and flies as though they were his own children. What is it that makes them separate from these (own children)?
The vedic seers had this grand vision. The great vedic hymn Shri Rudram has three hundred salutations to the Lord, not by His names, but as being available in various beings, both animate and inanimate. He is saluted as being the one available in the streams, shoals, clouds, lightnings, trees, grass, animals like horses, vultures and even in cheats and thieves! Because the hymn contains such a lofty idea its recitation is very inspiring. But, everyone may not be expected to study the scriptures like the upanishads, Gita and Shri Rudram. Understanding this limitation of the people in general our rishis had incorporated these valuable ideas in the popular hymns. We see these names encountered above ଵିଶ୍ଵମ୍ , ସତ୍ୟଃ, and ଅଧିଷ୍ଠାନମ୍ in the Vishnusahasranamam. One of Lalita’s names in Lalitasahasranamam (No. 734) ମିଥ୍ୟାଜଗଦଧିଷ୍ଠାନା (i.e.) She is the substratum of this unreal universe, says this fact explicitly. As we keep on reading or reciting these prayers, the great vedantic truths contained in them will gradually enter our mind and change our concept of God. That is why we have the practice of parayanam or reciting such stotras daily. By repeated reading we will understand that God is not a Being residing in remote places like Vaikuntha or Kailasa, but He is very intimately avilable in any thing we see or hear about – including our bodies. This is said in the Narayana Suktam
ୟଚ୍ଚ କିଂଚିଜ୍ଜଗତ୍ସର୍ଵଂ ଦୃଶ୍ୟତେ ଶ୍ରୂୟତେଽପି ଵା ।
ଅନ୍ତର୍ବହିଶ୍ଚ ତତ୍ସର୍ଵଂ ଵ୍ୟାପ୍ୟ ନାରାୟଣ-ସ୍ଥିତଃ।
Understanding and accepting the facts stated above will cause a great change in our personality and attitude. We will know that we are surrounded by God resident in all things and beings. So, we are never alone or away from Him. This idea will give us great sense of security, as we can get His help at any time or place.
Krishna says this in Gita(6-30).
ୟୋ ମାଂ ପଶ୍ୟତି ସର୍ଵତ୍ର ସର୍ଵଂ ଚ ମୟି ପଶ୍ୟତି ।
ତସ୍ୟାହଂ ନ ପ୍ରଣଶ୍ୟାମି ସ ଚ ମେ ନ ପ୍ରଣଶ୍ୟତି ॥
Since He is in all things and beings we will show great respect and love for them. We will enjoy immense peace of mind and confidence. This is how the great men like the sages and saints could be calm and enjoyed happiness. Thus Shridhara’s experience teaches us an important lesson to be followed in life.

Gangashtakam 2 Lyrics in Oriya | ଗଂଗାଷ୍ଟକମ୍ ୨

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