vishnuranganathasrirangamvedanta-desika

ශ්රී භගවද්ධ්යානසෝපානම්

ಶ್ರೀ ಭಗವದ್ಧ್ಯಾನಸೋಪಾನಮ್ in Sinhala · සිංහල

🕉️ hindu·📿 1× repetitions·🕐 During morning or evening meditation; especially Ekadashi, Panguni Uttiram and Vaikunta Ekadashi at Srirangam·📜 Stotras of Swami Vedanta Desika (one of his three hymns on Lord Ranganatha of Srirangam)

Read in your language / script

हिन्दी / देवनागरी తెలుగు தமிழ்ಕನ್ನಡ മലയാളം ગુજરાતી বাংলা ଓଡ଼ିଆ ਪੰਜਾਬੀ Englishසිංහල𑌗𑍍𑌰𑌨𑍍𑌥

Origin & Story

Stotras of Swami Vedanta Desika (one of his three hymns on Lord Ranganatha of Srirangam) · Swami Vedanta Desika (Venkatanatha / Venkateshacharya) · 13th–14th century CE

Swami Vedanta Desika composed the Bhagavad Dhyana Sopanam at Srirangam in adoration of Lord Ranganatha, the great reclining Vishnu on Adishesha. Patterned after the Tamil Amalanadipiran of Tiruppanazhwar — who beheld the Lord from feet to face and refused to look upon anything else thereafter — Desika's hymn sets the same paadaadi-kesa (feet-to-crown) vision into elegant Sanskrit verse. Each verse rests the contemplating mind upon one part of the Lord's form, so that the whole becomes a 'staircase' of meditation by which the devotee ascends toward loving union with the Lord.

✦ As told in scripture

It is told of Tiruppanazhwar — whose vision inspired this hymn — that, being carried into the Srirangam sanctum upon the shoulders of the temple priest at the Lord's own command, he sang the Lord's beauty from His feet to His face and, declaring he would never let his eyes fall on anything lesser, merged then and there into Ranganatha; Desika's Dhyana Sopanam invites every devotee onto that same ascending path of vision.

0all time

Complete Text with Meaning

Tap any line — or the ▶ button — to hear it recited

Verse 1

අන්තර්ජ්යෝතිඃ කිමපි යමිනාමඤ්ජනං යෝගදෘෂ්ටේ- ශ්චින්තාරත්නං සුලභමිහ නඃ සිද්ධිමෝක්ෂානුරූපම් . දීනානාථව්යසනශමනං දෛවතං දෛවතානාං දිව්යං චක්ෂුඃ ශ්රුතිපරිෂදාං දෘශ්යතේ රඞ්ගමධ්යේ .. 1 ..

antarjyotiḥ kimapi yaminām añjanaṃ yogadṛṣṭe- ścintāratnaṃ sulabhamiha naḥ siddhimokṣānurūpam | dīnānāthavyasanaśamanaṃ daivataṃ daivatānāṃ divyaṃ cakṣuḥ śrutipariṣadāṃ dṛśyate raṅgamadhye || 1 ||

Meaning:ಅಲ್ಲಿ, ಶ್ರೀರಂಗಂ ಮಧ್ಯದಲ್ಲಿ ದರ್ಶನವಾಗುತ್ತದೆ — ಯಾವುದೋ ಅನಿರ್ವಚನೀಯ ಅಂತರ್ಜ್ಯೋತಿ, ಯಮೀ (ಸಂಯಮಿ) ಮುನಿಗಳ ಯೋಗದೃಷ್ಟಿಗೆ ಅಂಜನ, ಇಲ್ಲಿ ನಮಗೆ ಸುಲಭವಾಗಿ ಸಿಗುವ ಚಿಂತಾಮಣಿ, ಸಿದ್ಧಿ ಮೋಕ್ಷ ಎರಡಕ್ಕೂ ಅನುರೂಪ, ದೀನ-ಅನಾಥರ ದುಃಖವನ್ನು ಶಮನಗೊಳಿಸುವ, ದೇವತೆಗಳಿಗೂ ದೇವ, ಶ್ರುತಿ-ಪರಿಷತ್ತುಗಳ ದಿವ್ಯ ನೇತ್ರ. (1)

Verse 2

වේදාතීතශ්රුතිපරිමලං වේධසාං මෞලිසේව්යං ප්රාදුර්භූතං කනකසරිතඃ සෛකතේ හංසජුෂ්ටේ . ලක්ෂ්මීභූම්යෝඃ කරසරසිජෛර්ලාලිතං රඞ්ගභර්තුඃ පාදාම්භෝජං ප්රතිඵලති මේ භාවනාදීර්ඝිකායාම් .. 2 ..

vedātītaśrutiparimalaṃ vedhasāṃ maulisevyaṃ prādurbhūtaṃ kanakasaritaḥ saikate haṃsajuṣṭe | lakṣmībhūmyoḥ karasarasijairlālitaṃ raṅgabhartuḥ pādāmbhojaṃ pratiphalati me bhāvanādīrghikāyām || 2 ||

Meaning:ನನ್ನ ಭಾವನಾ-ದೀರ್ಘಿಕೆಯಲ್ಲಿ (ಸರೋವರದಲ್ಲಿ) ಶ್ರೀರಂಗನಾಥನ ಪಾದ-ಕಮಲಗಳು ಪ್ರತಿಫಲಿಸುತ್ತವೆ — ವೇದಗಳನ್ನೂ ಮೀರಿದ ಪರಿಮಳ, ವೇದಗಳ ಪರಿಮಳ-ಸ್ವರೂಪ, ಬ್ರಹ್ಮಾದಿ ದೇವತೆಗಳ ಕಿರೀಟಗಳಿಂದ ಸೇವ್ಯ, ಸ್ವರ್ಣ-ಸರಿತೆ (ಕಾವೇರಿ) ಹಂಸಗಳು ವಾಸಿಸುವ ಮರಳುದಿಣ್ಣೆಯ ಮೇಲೆ ಆವಿರ್ಭವಿಸಿದವು, ಲಕ್ಷ್ಮೀ-ಭೂಮಿಯರ ಕರ-ಕಮಲಗಳಿಂದ ಲಾಲಿಸಲ್ಪಡುವವು. (2)

Verse 3

චිත්රාකාරාං කටකරුචිභිශ්චාරුවෘත්තානුපූර්වාං කාලේ දූත්යද්රුතතරගතිං කාන්තිලීලාකලාචීම් . ජානුච්ඡායාද්විගුණසුභගාං රඞ්ගභර්තුර්මදාත්මා ජඞ්ඝාං දෘෂ්ට්වා ජනනපදවීජාඞ්ඝිකත්වං ජහාති .. 3 ..

citrākārāṃ kaṭakarucibhiścāruvṛttānupūrvāṃ kāle dūtyadrutataragatiṃ kāntilīlākalācīm | jānucchāyādviguṇasubhagāṃ raṅgabharturmadātmā jaṅghāṃ dṛṣṭvā jananapadavījāṅghikatvaṃ jahāti || 3 ||

Meaning:ರಂಗನಾಥನ ಜಂಘೆಗಳನ್ನು (ಮೀನಖಂಡಗಳನ್ನು) ನೋಡಿ — ವಿಚಿತ್ರಾಕಾರ, ಸುಂದರ-ವೃತ್ತ, ಕ್ರಮವಾಗಿ ತೆಳುವಾಗುವವು, ಸಮಯಕ್ಕೆ ದೂತನಂತೆ ವೇಗಶಾಲಿ, ಕಾಂತಿ ಲೀಲೆಗಳಿಂದ ಕಲಿತ, ಮೊಣಕಾಲುಗಳ ಕಾಂತಿಯಿಂದ ದ್ವಿಗುಣ ಸುಭಗ — ನನ್ನ ಮುಗ್ಧ ಮನಸ್ಸು ಜನ್ಮ-ಮಾರ್ಗದಲ್ಲಿ ಅಲೆಯುವ ಸ್ವಭಾವವನ್ನು ತ್ಯಜಿಸುತ್ತದೆ. (3)

Verse 4

කාමාරාමස්ථිරකදලිකාස්තම්භසම්භාවනීයං ක්ෂෞමාශ්ලිෂ්ටං කිමපි කමලාභූමිනීලෝපධානම් . න්යඤ්චත්කාඤ්චීකිරණරුචිරං නිර්විශත්යූරුයුග්මං ලාවණ්යෞඝද්වයමිව මතිර්මාමිකා රඞ්ගයූනඃ .. 4 ..

kāmārāmasthirakadalikāstambhasambhāvanīyaṃ kṣaumāśliṣṭaṃ kimapi kamalābhūminīlopadhānam | nyañcatkāñcīkiraṇaruciraṃ nirviśatyūruyugmaṃ lāvaṇyaughadvayamiva matirmāmikā raṅgayūnaḥ || 4 ||

Meaning:ನನ್ನ ಬುದ್ಧಿ ಯುವ ರಂಗನಾಥನ ಊರು-ಯುಗಳದಲ್ಲಿ (ತೊಡೆಗಳ ಜೋಡಿಯಲ್ಲಿ) ಪ್ರವೇಶಿಸುತ್ತದೆ — ಕಾಮ ಉದ್ಯಾನದ ಸ್ಥಿರ ಕದಳೀ-ಸ್ತಂಭಗಳೊಂದಿಗೆ ಹೋಲಿಸಬಹುದಾದವು, ಕ್ಷೌಮದಿಂದ (ರೇಷ್ಮೆಯಿಂದ) ಆವೃತ, ಲಕ್ಷ್ಮಿಗೆ ಅನಿರ್ವಚನೀಯ ನೀಲ ಉಪಧಾನ (ತಲೆದಿಂಬು), ಕೆಳಗೆ ಜಾರುವ ಮೇಖಲೆಯ ಕಿರಣಗಳಿಂದ ರುಚಿರ — ಎರಡು ಲಾವಣ್ಯ-ಧಾರೆಗಳಂತೆ. (4)

Verse 5

සම්ප්රීණාති ප්රතිකලමසෞ මානසං මේ සුජාතා ගම්භීරත්වාත්ක්වචන සමයේ ගූඪනික්ෂිප්තවිශ්වා . නාලීකේන ස්ඵුරිතරජසා වේධසෝ නිර්මිමාණා රම්යාවර්තද්යුතිසහචරී රඞ්ගනාථස්ය නාභිඃ .. 5 ..

samprīṇāti pratikalamasau mānasaṃ me sujātā gambhīratvātkvacana samaye gūḍhanikṣiptaviśvā | nālīkena sphuritarajasā vedhaso nirmimāṇā ramyāvartadyutisahacarī raṅganāthasya nābhiḥ || 5 ||

Meaning:ಪ್ರತಿ ಕ್ಷಣವೂ ರಂಗನಾಥನ ಸುಜಾತ ನಾಭಿ ನನ್ನ ಮನಸ್ಸನ್ನು ಆನಂದಗೊಳಿಸುತ್ತದೆ — ಎಷ್ಟು ಗಂಭೀರವೆಂದರೆ ಪ್ರಳಯಕಾಲದಲ್ಲಿ ಸಮಸ್ತ ವಿಶ್ವವನ್ನು ಗೂಢವಾಗಿ ತನ್ನೊಳಗೆ ಇಟ್ಟುಕೊಳ್ಳುತ್ತದೆ, ವಿಕಸಿತ ಪರಾಗವುಳ್ಳ ಕಮಲದಿಂದ ಬ್ರಹ್ಮನನ್ನು ಸೃಷ್ಟಿಸುತ್ತದೆ, ರಮ್ಯ ಆವರ್ತದ ಕಾಂತಿಗೆ ಸಹಚರಿ. (5)

Verse 6

ශ්රීවත්සේන ප්රථිතවිභවං ශ්රීපදන්යාසධන්යං මධ්යං බාහ්වෝර්මණිවරරුචා රඤ්ජිතං රඞ්ගධාම්නඃ . සාන්ද්රච්ඡායං තරුණතුලසීචිත්රයා වෛජයන්ත්යා සන්තාපං මේ ශමයති ධියශ්චන්ද්රිකෝදාරහාරම් .. 6 ..

śrīvatsena prathitavibhavaṃ śrīpadanyāsadhanyaṃ madhyaṃ bāhvormaṇivararucā rañjitaṃ raṅgadhāmnaḥ | sāndracchāyaṃ taruṇatulasīcitrayā vaijayantyā santāpaṃ me śamayati dhiyaścandrikodārahāram || 6 ||

Meaning:ರಂಗಧಾಮದ ಮಧ್ಯಭಾಗ (ಸೊಂಟ) — ಶ್ರೀವತ್ಸದಿಂದ ವಿಭವ-ಪ್ರಸಿದ್ಧ, ಶ್ರೀ ಪಾದ-ನ್ಯಾಸದಿಂದ ಧನ್ಯ, ಭುಜಗಳ ನಡುವೆ ಶ್ರೇಷ್ಠ ಮಣಿಗಳ ಕಾಂತಿಯಿಂದ ರಂಜಿತ, ತಾಜಾ ತುಳಸಿಯೊಂದಿಗೆ ವಿಚಿತ್ರ ವೈಜಯಂತಿ ಮಾಲೆಯಿಂದ ಸಾಂದ್ರ-ಛಾಯೆ ಹೊಂದಿದ, ಚಂದ್ರಿಕೆಯಂತೆ ಉದಾರ ಹಾರದಿಂದ ಕೂಡಿದ — ನನ್ನ ಮನಸ್ಸಿನ ಸಂತಾಪವನ್ನು ಶಮನಗೊಳಿಸುತ್ತದೆ. (6)

Verse 7

ඒකං ලීලෝපහිතමිතරං බාහුමාජානුලම්බං ප්රාප්තෞ රඞ්ගේ ශයිතුරඛිලප්රාර්ථනාපාරිජාතම් . දෘප්තා සේයං දෘඪනියමිතා රශ්මිභිර්භූෂණානාං චින්තාහස්තින්යනුභවති මේ චිත්රමාලානයන්ත්රම් .. 7 ..

ekaṃ līlopahitamitaraṃ bāhumājānulambaṃ prāptau raṅge śayiturakhilaprārthanāpārijātam | dṛptā seyaṃ dṛḍhaniyamitā raśmibhirbhūṣaṇānāṃ cintāhastinyanubhavati me citramālānayantram || 7 ||

Meaning:ಶಯನಿಸುವ ರಂಗನಾಥನ ಎರಡು ಭುಜಗಳು — ಒಂದು ಲೀಲೆಯಿಂದ ಇರಿಸಲ್ಪಟ್ಟಿದೆ, ಮತ್ತೊಂದು ಮೊಣಕಾಲುಗಳ ವರೆಗೆ ತೂಗುತ್ತಿದೆ, ಸಮಸ್ತ ಪ್ರಾರ್ಥನೆಗಳನ್ನು ಪೂರೈಸುವ ಪಾರಿಜಾತ — ಗರ್ವಿಸಿದರೂ ಆಭರಣಗಳ ಕಿರಣಗಳಿಂದ ದೃಢವಾಗಿ ಬಂಧಿಸಲ್ಪಟ್ಟಿವೆ; ನನ್ನ ಚಿಂತಾ-ಹಸ್ತಿನಿ (ಹೆಣ್ಣಾನೆ) ಅವುಗಳನ್ನು ವಿಚಿತ್ರ ಆಲಾನ-ಸ್ತಂಭವಾಗಿ ಅನುಭವಿಸುತ್ತದೆ. (7)

Verse 8

සාභිප්රායස්මිතවිකසිතං චාරුබිම්බාධරෝෂ්ඨං දුඃඛාපායප්රණයිනි ජනේ දූරදත්තාභිමුඛ්යම් . කාන්තං වක්ත්රං කනකතිලකාලඞ්කෘතං රඞ්ගභර්තුඃ ස්වාන්තේ ගාඪං විලගති මම ස්වාගතෝදාරනේත්රම් .. 8 ..

sābhiprāyasmitavikasitaṃ cārubimbādharoṣṭhaṃ duḥkhāpāyapraṇayini jane dūradattābhimukhyam | kāntaṃ vaktraṃ kanakatilakālaṅkṛtaṃ raṅgabhartuḥ svānte gāḍhaṃ vilagati mama svāgatodāranetram || 8 ||

Meaning:ರಂಗನಾಥನ ಕಾಂತ ಮುಖ — ಸಾರ್ಥಕ ಮುಗುಳ್ನಗೆಯಿಂದ ವಿಕಸಿತ, ಸುಂದರ ಬಿಂಬ-ಸದೃಶ ಅಧರೋಷ್ಠ ಹೊಂದಿದ, ದೂರದಿಂದಲೇ ದುಃಖಿತ ಭಕ್ತನ ಕಡೆಗೆ ಅಭಿಮುಖ, ಸ್ವರ್ಣ-ತಿಲಕದಿಂದ ಅಲಂಕೃತ — ತನ್ನ ಸ್ವಾಗತಪೂರ್ಣ ಉದಾರ ನೇತ್ರಗಳೊಂದಿಗೆ ನನ್ನ ಹೃದಯದಲ್ಲಿ ಗಾಢವಾಗಿ ನೆಲೆಯೂರುತ್ತದೆ. (8)

Verse 9

මාල්යෛරන්තඃස්ථිරපරිමලෛර්වල්ලභාස්පර්ශමාන්යෛඃ කුප්යච්චෝලීවචනකුටිලෛඃ කුන්තලෛඃ ශ්ලිෂ්ටමූලේ . රත්නාපීඩද්යුතිශබලිතේ රඞ්ගභර්තුඃ කිරීටේ රාජන්වත්යඃ ස්ථිතිමධිගතා වෘත්තයශ්චේතසෝ මේ .. 9 ..

mālyairantaḥsthiraparimalairvallabhāsparśamānyaiḥ kupyaccolīvacanakuṭilaiḥ kuntalaiḥ śliṣṭamūle | ratnāpīḍadyutiśabalite raṅgabhartuḥ kirīṭe rājanvatyaḥ sthitimadhigatā vṛttayaścetaso me || 9 ||

Meaning:ರಂಗನಾಥನ ಕಿರೀಟದಲ್ಲಿ — ಅದರ ಮೂಲ ಆತನ ಕುಂತಲಗಳಿಂದ (ಕೇಶಗಳಿಂದ) ವೇಷ್ಟಿತ, ರತ್ನಾಪೀಡ ಕಾಂತಿಯಿಂದ ಶಬಲ — ನನ್ನ ಚಿತ್ತ ವೃತ್ತಿಗಳು ರಾಜನ್ವತಿ (ಸುಶಾಸಿತ) ಆಗಿ ಸ್ಥಿತಿಯನ್ನು ಪಡೆದಿವೆ. (9)

Verse 10

පාදාම්භෝජං ස්පෘශති භජතේ රඞ්ගනාථස්ය ජඞ්ඝා- මූරුද්වන්ද්වේ විලගති ශනෛරූර්ධ්වමභ්යේති නාභිම් . වක්ෂස්යාස්තේ වලති භුජයෝර්මාමිකේයං මනීෂා වක්ත්රාභිඛ්යාං පිබති වහතේ වාසනාං මෞලිබන්ධේ .. 10 ..

pādāmbhojaṃ spṛśati bhajate raṅganāthasya jaṅghā- mūrudvandve vilagati śanairūrdhvamabhyeti nābhim | vakṣasyāste valati bhujayormāmikeyaṃ manīṣā vaktrābhikhyāṃ pibati vahate vāsanāṃ maulibandhe || 10 ||

Meaning:ನನ್ನ ಈ ಬುದ್ಧಿ ರಂಗನಾಥನ ಪಾದ-ಕಮಲವನ್ನು ಸ್ಪರ್ಶಿಸಿ ಸೇವಿಸುತ್ತದೆ, ಜಂಘ ಊರು-ಯುಗಳದಲ್ಲಿ ತೊಡಗುತ್ತದೆ, ಮೆಲ್ಲನೆ ಮೇಲೆ ನಾಭಿಯ ವರೆಗೆ ಹೋಗುತ್ತದೆ, ವಕ್ಷದಲ್ಲಿ ನಿಲ್ಲುತ್ತದೆ, ಭುಜಗಳಲ್ಲಿ ಸಂಚರಿಸುತ್ತದೆ, ಮುಖ ಶೋಭೆಯನ್ನು ಪಾನ ಮಾಡುತ್ತದೆ, ಕಿರೀಟ-ಬಂಧದಲ್ಲಿ ವಾಸನೆಯನ್ನು (ಅನುರಾಗವನ್ನು) ಧರಿಸುತ್ತದೆ. (10)

Verse 11

කාන්තෝදාරරයෛරිහ භුජෛඃ කඞ්කණජ්යාකිණාඞ්කෛ- ර්ලක්ෂ්මීධාම්නඃ පෘථුලපරිඝෛර්ලක්ෂිතා භීතිහේතිඃ . අග්රේ කිඤ්චිද්භුජගශයනඃ ස්වාත්මනෛවාත්මනඃ සන් මධ්යේරඞ්ගං මම ච හෘදයේ වර්තතේ සාවරෝධඃ .. 11 ..

kāntodāararayairiha bhujaiḥ kaṅkaṇajyākiṇāṅkai- rlakṣmīdhāmnaḥ pṛthulaparighairlakṣitā bhītihetiḥ | agre kiñcidbhujagaśayanaḥ svātmanaivātmanaḥ san madhyeraṅgaṃ mama ca hṛdaye vartate sāvarodhaḥ || 11 ||

Meaning:ಇಲ್ಲಿ ಸರ್ಪಶಾಯಿ ಭಗವಂತ ವಿರಾಜಮಾನ — ಆತನ ಭುಜಗಳು ಕಾಂತ, ಉದಾರ-ವೇಗ ಹೊಂದಿದ, ಜ್ಯಾ (ಧನುಸ್ಸಿನ ದಾರ) ಕಿಣಾಂಕದಿಂದ (ಜಡ್ಡುಗಳಿಂದ) ಚಿಹ್ನಿತ, ಲಕ್ಷ್ಮೀ-ಧಾಮದ ವಿಶಾಲ ಅರ್ಗಳ ಸದೃಶ, ಭಯದಿಂದ ರಕ್ಷಿಸುವ ಆಯುಧ-ಸ್ವರೂಪ; ತನ್ನ ಆತ್ಮದಿಂದಲೇ ತನಗಾಗಿ ವಿದ್ಯಮಾನನಾಗಿ ಶ್ರೀರಂಗಂ ಮಧ್ಯದಲ್ಲಿ, ಈಗ ತನ್ನ ಪರಿವಾರದೊಂದಿಗೆ ನನ್ನ ಹೃದಯದಲ್ಲೂ ವಾಸಿಸುತ್ತಾನೆ. (11)

Verse 12

රඞ්ගාස්ථානේ රසිකමහිතේ රඤ්ජිතාශේෂචිත්තේ විද්වත්සේවාවිමලමනසා වේඞ්කටේශේන කෟප්තම් . අක්ලේශේන ප්රණිහිතධියාමාරුරුක්ෂෝරවස්ථාං භක්තිං ගාඪාං දිශතු භගවද්ධ්යානසෝපානමේතත් .. 12 ..

raṅgāsthāne rasikamahite rañjitāśeṣacitte vidvatsevāvimalamanasā veṅkaṭeśena kḷptam | aktleśena praṇihitadhiyāmārurukṣoravasthāṃ bhaktiṃ gāḍhāṃ diśatu bhagavaddhyānasopānametat || 12 ||

Meaning:ಈ ಭಗವದ್ಧ್ಯಾನಸೋಪಾನಂ — ವಿದ್ವಾಂಸರ ಸೇವೆಯಿಂದ ವಿಮಲ-ಮನಸ್ಕನಾದ ವೇಂಕಟೇಶ (ವೇದಾಂತ ದೇಶಿಕ) ಶ್ರೀರಂಗಂನ ರಸಿಕ-ಪೂಜಿತ, ಸಮಸ್ತ ಚಿತ್ತವನ್ನು ರಂಜಿಸುವ ಸ್ಥಾನದಲ್ಲಿ ರಚಿಸಿದ — ಆ ಅವಸ್ಥೆಯ ವರೆಗೆ ಏರಲು ಬಯಸುವ ಪ್ರಣಿಹಿತ-ಬುದ್ಧಿಯುಳ್ಳವರಿಗೆ ಅನಾಯಾಸವಾಗಿ ಗಾಢ ಭಕ್ತಿಯನ್ನು ಪ್ರಸಾದಿಸಲಿ. (12)

Verse 13

.. ඉති ශ්රීමද්වේඞ්කටේශාර්යප්රණීතං භගවද්ධ්යානසෝපානං සම්පූර්ණම් ..

|| iti śrīmadveṅkaṭeśāryapraṇītaṃ bhagavaddhyānasopānaṃ sampūrṇam ||

Meaning:ಈ ರೀತಿ ಶ್ರೀಮದ್ ವೇಂಕಟೇಶಾರ್ಯ (ವೇದಾಂತ ದೇಶಿಕ) ರಚಿಸಿದ ಭಗವದ್ಧ್ಯಾನಸೋಪಾನಂ ಸಂಪೂರ್ಣವಾಯಿತು.

Word-by-Word Meaning

Click any word to hear its pronunciation

අන්තර්ජ්යෝතිඃ කිමපි🔊antarjyotiḥ kimapiSome ineffable inner light

යමිනාම් අඤ්ජනං යෝගදෘෂ්ටේඃ🔊yaminām añjanaṃ yogadṛṣṭeḥThe collyrium (that opens) the yogic vision of the self-controlled sages

චින්තාරත්නං🔊cintāratnaṃThe wish-fulfilling gem (Chintamani)

දෛවතං දෛවතානාං🔊daivataṃ daivatānāṃThe God of (all) gods

දෘශ්යතේ රඞ්ගමධ්යේ🔊dṛśyate raṅgamadhyeIs seen (manifest) in the midst of Srirangam

රඞ්ගභර්තුඃ පාදාම්භෝජං🔊raṅgabhartuḥ pādāmbhojaṃThe lotus feet of the Lord of Srirangam (Ranganatha)

ප්රතිඵලති මේ භාවනාදීර්ඝිකායාම්🔊pratiphalati me bhāvanādīrghikāyāmIs reflected in the deep pond of my contemplation

ලක්ෂ්මීභූම්යෝඃ කරසරසිජෛඃ🔊lakṣmībhūmyoḥ karasarasijaiḥBy the lotus-hands of Lakshmi and Bhumi (caressing the feet)

ජඞ්ඝාං දෘෂ්ට්වා🔊jaṅghāṃ dṛṣṭvāHaving beheld the (lovely) shanks (of the Lord)

ජනනපදවීජාඞ්ඝිකත්වං ජහාති🔊jananapadavījāṅghikatvaṃ jahātiMy mind gives up its 'travelling along the road of (repeated) births'

ඌරුයුග්මං ... රඞ්ගයූනඃ🔊ūruyugmaṃ ... raṅgayūnaḥThe pair of thighs of the youthful Lord of Srirangam

රඞ්ගනාථස්ය නාභිඃ🔊raṅganāthasya nābhiḥThe navel of Ranganatha (from which Brahma's lotus arises)

වේධසෝ නිර්මිමාණා🔊vedhaso nirmimāṇāCreating (giving birth to) Brahma the creator

ශ්රීවත්සේන ප්රථිතවිභවං🔊śrīvatsena prathitavibhavaṃWhose glory is renowned through the Srivatsa mark (on the chest)

වෛජයන්ත්යා ... සාන්ද්රච්ඡායං🔊vaijayantyā ... sāndracchāyaṃDensely shaded by the Vaijayanti garland (with fresh tulasi)

අඛිලප්රාර්ථනාපාරිජාතම්🔊akhilaprārthanāpārijātamThe wish-tree (Parijata) fulfilling all prayers — the Lord's arm

සාභිප්රායස්මිතවිකසිතං ... වක්ත්රං🔊sābhiprāyasmitavikasitaṃ ... vaktraṃThe face blossoming with a meaningful smile

ස්වාගතෝදාරනේත්රම්🔊svāgatodāranetramWith wide eyes that lovingly welcome (the devotee)

රඞ්ගභර්තුඃ කිරීටේ🔊raṅgabhartuḥ kirīṭeUpon the crown of the Lord of Srirangam

භුජගශයනඃ🔊bhujagaśayanaḥHe who reclines on the serpent (Adishesha)

මම ච හෘදයේ වර්තතේ🔊mama ca hṛdaye vartateAnd (now) dwells within my heart as well

භගවද්ධ්යානසෝපානම් ඒතත්🔊bhagavaddhyānasopānam etatThis 'staircase of meditation upon the Lord' (the title of the hymn)

Benefits of Chanting ಶ್ರೀ ಭಗವದ್ಧ್ಯಾನಸೋಪಾನಮ್

✦

Guides the devotee in dhyana (meditation) on Lord Ranganatha's divine form from feet to crown

✦

Composed by Swami Vedanta Desika, one of the greatest Sri Vaishnava acharyas

✦

Cultivates intense, focused bhakti as a step-by-step 'staircase' to the Lord

✦

Calms the burning of the mind and stills the restless wandering through samsara

✦

Its phala-shruti promises deep devotion and an easy ascent toward union (yoga) with the Lord

✦

Deepens love for Sri Ranganatha of Srirangam, the foremost of the 108 Divya Desams

How to Chant ಶ್ರೀ ಭಗವದ್ಧ್ಯಾನಸೋಪಾನಮ್

Repetitions1times

Best TimeDuring morning or evening meditation; especially Ekadashi, Panguni Uttiram and Vaikunta Ekadashi at Srirangam

This hymn is itself a meditation. Sit quietly after bathing, calm the breath, and recite the twelve verses slowly, letting the mind rest on each part of Lord Ranganatha's form in turn — beginning at His lotus feet (verse 2) and rising, as if climbing a staircase, up to His crown (verse 9), then surveying the whole form (verses 10-11). Conclude with the phala-shruti (verse 12), praying for deep devotion. Best chanted unhurriedly, in a contemplative mood.

Frequently Asked Questions

This page shows the complete ಶ್ರೀ ಭಗವದ್ಧ್ಯಾನಸೋಪಾನಮ್ written in the Sinhala script — the same Sanskrit/Hindi verses, transliterated character-by-character so you can read and chant comfortably. Tap any line (or the ▶ button) to hear it recited aloud.

Yes — only the script changes; the words and their meaning are the original. The verse-by-verse meaning, benefits and how-to-chant guidance on this page apply exactly the same.

It means 'the staircase (sopana) for meditation (dhyana) upon the Lord (Bhagavat)'. The hymn is structured so that the meditating mind climbs, step by step, over the Lord's divine form — from His lotus feet up to His crown — as one would ascend a flight of stairs toward the goal of union with Him.

It was composed by Swami Vedanta Desika (Venkatanatha, 13th–14th century CE), the great Sri Vaishnava philosopher-poet. It is one of his three hymns devoted exclusively to Lord Ranganatha — the reclining form of Vishnu at Srirangam — along with the Abheeti Stavam and Nyasa Tilakam.

Bhagavad Dhyana Sopanam follows the spirit of the Tamil 'Amalanadipiran' of Tiruppanazhwar, who sang of Ranganatha's beauty from His feet up to His face (paadaadi-kesa). Vedanta Desika composed this Sanskrit hymn in the same feet-to-crown sequence, honouring that Alvar's vision.

The twelfth verse (phala-shruti) declares that this hymn will, without effort, bestow deep and intense devotion upon those of steady mind who long to climb toward the state of union with the Lord — making it a treasured aid for the practice of loving meditation.