Bilvashtakam 14 Verses

Composed by Sri Adi Shankaracharya, the famous Bilvashtakam extols the virtues of the Bilva leaf (also spelt Vilva, Bilwa) and Lord Shiva’s love for it. Shri Shiva Bilvashtakam is a very powerful chant that describes the power and glory of offering bilva leaves to Lord Shiva. They are to be offered in a group of three leaves and are said to have features that identify them with Lord Shiva himself. The Bilva leaf is trifoliate which signifies the holy Trinity: Brahma, Vishnu and Maheshwara. It also signifies the three eyes of Shiva. According to Shiva Purana, The Bilwa is the symbol of Lord Shiva. It is adored even by the Gods. it is difficult to understand its greatness. Blessed are the ones who offer the Bilva. One Bilva is equal to a thousand lotus, says the Siva Purana. According to the Skanda Purana, the Bilwa (Bel) tree grew from the sweat droplets of Parvati which fell on the Mandrachal mountain. From there the Bel tree emerged. Hence, it is believed that the Goddess resides in this tree in all Her forms. She resides as Girija in the roots of the tree, as Maheshwari in its trunk, as Dakshayani in its branches, Parvati in its leaves, Katyayani in its fruit and as Gauri in its flowers. Therefore as Parvati resides in Her various forms in this tree, Shiva is extremely fond of its leaves.

The following commentary is from SanskritDocuments.org by N. Balasubramanaiam

These verses in this poem Bilvashtakam highlight some of Shiva’s glories and draw one’s mind to Him. Thus it will help a devotee’s mind in getting involved in the puja. Let us go to the verses proper. Each verse is a couplet (i.e.) has two lines. The verses are identified with numbers 1 through 8. The first verse identifies some features of Lord Shiva with a Bilva (Bilwa) leaf, which is actually a cluster consisting of three leaves of bilva and offers prayer to it. Verse 9 is the phalaśrutiḥ and gives the benefit one will gain by reciting this hymn.

tridalaṃ triguṇākāraṃ trinetraṃ triyāyudham .
trijanmapāpasaṃhāraṃ ekabilvaṃ śivārpaṇm .. 1..

tridalam = having three petals.
triguṇākāraṃ = constituted of three gunas. Satva guna (characterised by knowledge), rajo guna (which is of the nature of activity)and tamo guna which implies inertia. The three qualities constitute Maya. Maya is the creative power of Ishvara. These three qualities become the cause of the creation and pervade the creation. One of Shiva’s names is guṇatrayasvarūpaḥ . He is the cause behind the creation.
trinetram = having three eyes. Shiva has three eyes. They are the sun, the moon and Agni or fire. So He is known as triṇetraḥ, somasūryāgnilocanaḥ, tryaṃbakaḥ and trilocanaḥ. The third eye stands for His infinite wisdom. He is the embodiment of knowledge and knows all says the upanishad. yaḥ sarvajñaḥ sarvavidyasya jñānamayaṃ tapaḥ. More about ths is said in the explanation to verse No:8.
triyāyudham = having three weapons. The weapons are said to be of three kinds:
1) those which can be used for hitting at the enemy, like the sword and mace.
2) those which can be aimed at the enemy like the disc, spear, trident and
3) those which are released using another instrument like the arrow from the bow.

Shiva has all the three (viz.) mace, trident and the bow (called Pinaka) and the arrow. The weapons are gods by themselves and are in the service of the Lord. Shiva bearing these weapons show He is ready to come to the rescue of any devotee who may seek His help. Some of His names are :śūlahastaḥ, vajrī, dhanvī, khaḍgī, paraśudhārī, kuṭharāyudhapāṇiḥ, pinākī etc.
trijanmapāpasaṃhāram = who destroys the sins accumulated from past three births. Three is just indicative and indicates many. Thinking of Him or uttering His auspicious names destroys one’s sins.smṛti mātreṇa pāvayan śivaḥ . For this reason He is also known as bhargaḥ .
eka bilvam = one cluster of bilva leaves
śivārpaṇam = offered to Lord Shiva.

In this manner, one bilva leaf offered to the Lord with devotion is of great merit. This reminds us of what Krishna said in
Gita: (9-26). When one, with pure mind, offers to Me with devotion a leaf, a flower, a fruit, water, – that I accept.

patraṃ puṣpaṃ phalaṃ toyaṃ yo me bhaktyā prayacchati .
tadahaṃ bhakyupahṛtamaśnāmi prayatātmanaḥ ..

The words eka bilvaṃ śivārpaṇam occur as a refrain in all the verses. So the translation is not being repeated.

Meaning of the verse: I offer to Lord Shiva cluster of three bila leaves which stand for three gunas that make up His Maya shakti, which represent His three eyes, the three kinds of weapons He bears and whose very thought or uttereing of names destroys one’s accumulated sins.

triśākhaiḥ = with three branches. acchidraiḥ = not damaged, not having holes and other defects. komalaiḥ = tender, soft.
śubhaiḥ = auspicious, good. bilvapatraiḥ with bilva leaves (as described here)
kariṣyāmi = I perform.
śivapūjāṃ = puja to Lord Shiva.
eka bilvaṃ śivārpaṇam to be trasnslated as before.

Meaning of the verse: I perform puja to Lord Shiva with bunch of bilva leaves that are auspicious, soft and tender, have three leaves, which are not damaged or defective in any manner.

akhaṇḍa = unbroken, whole.
bilvapatreṇa = with the bilva leaf.
nandikeśvare = Shiva, the Lord of Nandi.
pūjite = if worshipped.
sarvapāpebhyo = from all sins
śuddhyanti = purified.
nandikeśvaraḥ = the Lord of Nandi. Nandi’s story is mentioned in Kurma Purana. He was a great devotee of Shiva and was blessed by Him with a form similar to His and also a prominent position among His retinue.

Meaning of the verse: By offering puja to Shiva – Lord of Nandi – with bilva leaf that is whole and without defects one is freed from all sins.

ekāṃ = one.
śāligrāmaśilāṃ = saligrama stone.
viprāṇāṃ = a brahmin equipped with the knowledge of Self.
Knowledge that leads to liberation is called vidya vidyā- sā vidyā
yā vimuktaye . Thus it is said: vidyayā yāti vipratvam .
jātu = at any time.
arpayet = if one gives.
somayajña mahāpuṇyam = (aquires) the great merit of performing a Soma Yaga.

Saligrama is a stone like pebble. It is spherical or ellipsoidal in shape. It is considered sacred in the worship. The Lord, we saw, is available for worship in His two aspects: – with form and without form. The saligrama stone because of its shape can be viewed as being with form and also without a form (as an icon having limbs). It, like the Lord, has no beginning and end. The Lord is difficult to comprehend in His formless aspect; but with form an icon may prevent one from visualising His formless aspect. The saligrama is a via media solution. Thus it is considered similar to worship the Lord in a Lingam and is superior to worship of an icon. The gifting of a saligrama to a deserving person helps him in his spiritual progress by performing puja and is thus a meritorious act.

Krishna says that the gift which is given to one who does no service (one who cannot return the good, or to one from whom no return is expected) in a holy place (like KurukShetra), and in proper time (like samkranti) and to a worthy person is of superior type of gift.

dātavyamiti yaddānaṃ dīyate’nupakāriṇe .
deśe kāle ca pātre ca taddānaṃ sātvikaṃ smṛtam .. (Gita -17-20).

Shankaracharya defines a “worthy person” to be one who has studied the vedas with all its six branches. If in addition to mere studies he had acquired the knowledge of the Self, and is fit to be called vipraḥ (as mentioned in this verse), his worth increases thousands of times. He is the most suitable person for offering a gift. The reason is that a person with the knowledge of the Self is extremely difficult to come across. Such a person is as good as the Lord Himself. Krishna says, in Gita, that such a person is not different from Him. jñānī tvātmaiva me matam . The shastras say that if one can find such a person one should not wait for a proper time or place for giving the gift. One should be alert and seize such a rare opportunity that presents itself and make the gift. It will earn immense merit for the giver.

Meaning of the verse: If one gifts a sacred saligrama piece to a brahmin who has acquired the knowledge of Self, he earns great merit equal to that of performing a sacrifice.

danti = elephant.
koṭiḥ = a crore or ten millions.
sahasraṃ = a thousand.
sahasrāṇi is plural and means many thousands or a large number. So, dantikoṭi sahasrāṇi means thousands of crores of elephants.
vājapeya = name of a sacrifice.
śatāni = hundreds or again a large number. Thus vājapeya śatāni means a large number of Vajapeya sacrifices.
koṭikanyā = millions of unmarried girls.
mahā = great or large.
dānaṃ = giving or presenting.

The preceding lines list three gifts which confer great deal of merit on the giver. The first one, namely the gifting of elephant may be taken to imply gifting it to a temple for taking part in the temple rituals which indeed will bring in a great deal of merit to the donor. The performing of a sacrifice that involves lot of effort and materials is also a commendable act. The third one, is gifting of a girl in marriage to enable a young man who had completed his studies under a guru to settle down as a householder. He, with her help, will then be able to discharge his social and religious obligations of grihastashrama as prescribed in the shastras. King Janaka specifically said this to Rama at the time of giving Sita in marriage to Him. He said

iyaṃ sītā mama sutā sahadharmacarī tava . (1-63-26).
This Sita, my daughter, is going to be your helpmate in discharging your sacred obligations. Thus, gifting a girl in marriage is considered to be specially sacred and meritorious. We find King Bali making a grand offer to Lord Vamana after receiving Him in the horse sacrifice he conducted. He said

yad yad vaṭo vāñcasi tat pratīccha me tvāmarthinaṃ viprasutānutarkaye .
gāṃ kāñcanaṃ guṇavad dhāma mṛṣṭaṃ tathānnapeyamuta vā vipra kanyam .
grāmān samṛddhāṃsturagān gajān vā rathāṃstathārhattama sampratīccha .. (8-18-32).

He said “Please take from me whatever you desire, O Brahmachari: I infer you to be seeking something. Therefore accept from me, a cow, gold, a house provided with all luxuries and comforts, as well as delicious food and drinks, or even a maid, prosperous villages, horses or elephants and chariots.”

These acts by themselves are great but the merit they can produce are finite in nature and so will exhaust themselves in course of time. Even if one gets to stay in heavens for long years it will be a temporary stay only as all worlds, including the one of Indra and the creator Brahma himself are perishable. One who goes there will be reborn. Krishna says this in Gita and warns one to be wise and not to aspire for these worlds, but to seek Him. He says: (Gita- 7-16)

ābrahmabhuvanāllokāḥ punarāvartino’rjuna .
māmupetya tu kaunteya punarjanma na vidyate ..

But worshipping the Lord Shiva by offering bilva leaves with proper understanding of the act of puja will confer wisdom that will confer liberation and eternal bliss. Thus there can be no comparison with any other act, gifts etc.Gita says this specifically: (4-33).

śreyān dravyamayādyajñāt jñānayajñaḥ parantapa .
sarvaṃ karmākhilaṃ pārtha jñāne parisamāpyate ..

The sacrifices, gifts etc., that involve materials, though meritorious is inferior to sacrifice of knowledge. Shri Shankaracharya, in his commentary, explains that a material sacrifice engenders fruit: not so the sacrifice of knowledge. Hence its superiority. All works are included in knowledge that leads to liberation.

dravyamayaḥ hi yajñaḥ phalasya ārambhakaḥ, na jñānayajñaḥ
phalasya ārambhakaḥ, ataḥ śreyān praśasyataraḥ .

Meaning of the verse: Gifting of thousands of elephants or performing great sacrifices like the Vajapeya or gifting of young unmarried girls in marriage cannot be compared with the offering of a cluster of bilva leaves to Lord Shiva.

lakṣmyāstanuta = from the body of Lakshmi.
utpannaṃ = born or originated. mahādevasya priyaṃ = dear to Mahadeva (Shiva).
bilvavṛkṣaṃ = a bilva tree.
prayacchāmi = I give or offer.

The bilva tree is unique in that it bears fruits without apparently flowering earlier as is normally the case. So it is considered as superior to and master of other trees. Thus it is known as vanaspatiḥ. The fruit indicates wisdom born of the ripeness of the mind. This wisdom annihilates ignorance of the self (ajñānam) and confers liberation. The ignorance makes the mind extrovert and indulge in worldly pleasures. This is the cause of many problems and leads to rebirth. The wisdom dispels the ignorance, makes the mind introvert and look for the source of happiness that is inside everyone. Gita describes the holy fig tree as representing samsara. But the bilva tree destroys samsara and confers liberation. So the scriptures ask everyone to worship the Lord with the bilva leaves and get the supreme benefit. The Skanda Purana talks in detail about the genesis and glory of the bilva tree. It sprung out of the right hand of Lakshmi Devi. Vishnu worshipped Lord Shiva with the leaves of the tree. Shiva was pleased with the worship and said the tree will be known as ShrivrikSha (śrīvṛkṣaḥ) after Shri Devi or Lakshmi and will stand as the embodiment of the three vedas. It will be dear to the gods. The Shri Suktam prays to Lakshmi referring to this:

ādityavarṇe tapasodhijāto vanaspatistava vṛkṣo’tha bilvaḥ .
tasyaphalāni tapasānudantu māyāntarāyāśca bāhyā alakṣmīḥ ..

This says that may the bilva fruit (wisdom or jnanam) that appeared from your hand dispel ignorance and its cause maya. With maya gone may the miseries arising from various causes like external forces etc., also go. Bilva leaf is also one of the places where Lakshmi is said to reside. Thus bilvanilayā is one of Her names. So, worshipping the Lord with the bilva leaves will bless the worshipper with wisdom and incidentally dispel poverty, sickness etc.

Meaning of the verse: I offer the bilva tree that sprung from the body of Lakshmi Devi and is dear to Lord Mahadeva.

darśanaṃ = seeing or looking at.
bilvavṛkṣasya = bilva tree.
sparśanaṃ = touching.
pāpanāśanaṃ = destroy the sins.
aghorapāpasaṃhāraṃ = destroys most horrible sins. The word aghora normally means not terrific or fearful:
nāsti ghoro yasmāt iti . . But in this context this word means most horrible na vidyate ghoraṃ yasmāt tat atyanta ghoraṃ ityarthaḥ .

The reason for saying why seeing or touching the bilva tree is so purifying is because it represents all the gods. This is said in the verse No.9 that follows.

Meaning of the verse: Even having a look at the bilva tree or touching it destroys the most horrible sins one might have committed.

kāśīkṣetranivāsaṃ = residing in the holy city of Kasi.
kālabhairavadarśanam = having the darsan of Shri Kalabhairava.
prayāghamādhavaṃ dṛṣṭvā = and seeing Shri Madhava at Prayag. Though our country is dotted all over with holy places and waters the triad Prayag, Kasi and Gaya are considered to be the most important ones. Kasi is said to be one of the “mokShapuris” – meaning it can confer mokSha or liberation. The Agni Puranam says:

atra snānaṃ japo homo maraṇaṃ devapūjanam .
śrāddhaṃ dānaṃ nivāsaśca yadyat syāt bhuktimuktikṛt ..

It is specifically said that one who dies at Kasi is not reborn.
kāśyāṃ hi maraṇānmuktiḥ.

This is because the Lord Shiva at Kasi – known as Kalabhairava grants
them liberation. Shri Shankaracharya states this in his Kalabhairavashtakam.

bhānukoṭibhāsvaraṃ bhavābdhitārakaṃ paraṃ
nīlakaṇṭhamīpsitārthadāyakaṃ trilocanam .
kālakālamambujākṣamastaśūnyamakṣaraṃ
kāśikāpurādhināthakālabhairavaṃ bhaje ..

Because of these reasons many believers prefer to live in Kasi, or spend their last days there so that they can breathe their last there and escape rebirth. So kāśīkṣetranivāsaṃ ca kālabhairavadarśanam is mentioned here.

Prayaga is known as tīrtharājā as all the holy rivers and streams are said to be present there.
daśatīrthasahasrāṇi ṣaṣṭikoṭyastathāparāḥ .
teṣāṃ sānnidhyamatraiva prayāgaṃ paramaṃ tataḥ ..
gavāṃ koṭipradānāt yat tryahaṃ snānasya tatphalam .
prayāge māghamāse tu evamāhurmanīṣiṇaḥ ..

It is the confluence of the three sacred rivers Ganga, Yamuna and the mythical Saraswathi and is known as Triveni triveṇiḥ. Prayag is said to be the perennial city that is not submerged even during the deluge that submerges the earth at the end of the aeons. The city remains in tact and Lord Vishnu remains here as Yogamurthy.
He is known as Veni Madhava : hence having the darsan of the most glorious Lord Madhava is sanctifying and is mentioned here. Prayaga has another connotation. According to the Yoga Shastra there are six chakras or centres of energy in the body. They are: 1 – Muladhara Chakra situated near the tail end of the back bone, 2 – Svadhishtana Chakra situated four fingers above the tail end of the back bone, 3 – Manipura Chakra situated opposite the naval, 5 – Anahata Chakra situated in the middle of the chest and 6 – Ajna chakra situated on the forehead between the two eyebrows. Some texts talk of more chakras, but that is not relevant here. The Yoga Shastra says there are three nadis (channels or streams through which the energy is directed to and from the chakras). They are known as : 1 – Sushumna Nadi. This is the central channel that runs through the spinal column starting from the base or Muladhara chakra. 2 – Ida Nadi also called the Chandra (moon ) Nadi. It also starts from the Muladhara Chakra and ascends along the left side of the spinal column, criss-crossing each chakra and finally passes through the left nostril to reach the sixth or Ajna Chakra where it unites with the Pingala Nadi. 3 – Pingala Nadi also called the Surya (sun) Nadi. It also starts from the Muladhara Chakra, ascends along the right side of the spinal column criss-crossing the different chakras. It passes through the right nostril to end at the Ajna Chakra by joining the Ida Nadi. The Ida and Pingala nadis are likened to the rivers Yamuna and Ganga.

Thus the sixth or the Ajna Chakra situated behind the junction of the eye brows is the confluence of the three nadis and is also called Triveni and the sixth chakra itself is, for this reason, called Prayaga. Lord Mahesvara is the deity presiding in this chakra along with His consort who represents the maya shakti.Since He is with His maya He is also known as Madhava. (Vishnu Sahasranamam.72) mādhavaḥ:- māyāḥ śriyāḥ dhavaḥ patiḥ mādhavaḥ . He creates the universe, sustains it and also dissolves it at the time of pralaya. He is beyond time and space. Mundaka Upanishad says He is effulgent and omniscient.

yaḥ sarvajñaḥ sarvavidyasya jñānamayaṃ tapaḥ .
tasmādetabrahma nāma rūpamannaṃ ca jāyate ..

Yogis who, by intense practice, ascend to the sixth chakra are said to aquire similar omniscience. Their sins get washed off with the wisdom or jnanam they gain and they become pure. This is the idea of visiting Prayaga and having darsan of Madhava at Prayaga. Yogis are advised to meditate on this chakra particularly in their last moments. Krishna says this in Gita (8-10).

prayāṇakāle manasā’calena bhaktyā yukto yogabalena caiva .
bhruvormadhye prāṇamāveśya samyak sa taṃ paraṃ puruṣamupaiti divyam ..

At the time of death, the yogi, with steady mind, and with devotion and the power of yoga fixing the life-force between the eye-brows reaches the supreme Spirit, divine. So, if one stays in Kasi, performs the religious rites there as is customary, has the darsan of Lord Kalabhairava who can confer liberation on His devotees and also visits holy city of Prayaga, has a dip at the confluence of the three holy rivers, has the darsan of Lord Madhava and on the top of all also worships Lord Shiva with bilva leaves can one ask for anything more? He is assured of Lord’s grace. TIRTHAM. Now, let us pause for a moment and see what our puranas and saints say about Kasi and other holy places.

The word tīrthaṃ (tirtham) is defined as a holy place, place of pilgrimage, etc., dedicated to some holy object (especially on or near the bank of a sacred river). Kasi, Prayag, Gaya all come under this category. So people have been visiting these places, taking bath and performing all prescribed rituals with great deal of sincerity. A different definition of tirtham is to be seen in our puranas. Rough translations are given.

pitaro yasya tṛpyanti sevayā ca guṇena ca .
tasya bhāgīrathīsnānamahanyahani vartate ..

The one whose parents are satisfied by his services and qualities has bath in Ganga everyday.

This one is from Padma Purana.
agādhasalile śuddhe satyatīrte kṣamāhrade .
snātvā pāpavinirmuktaḥ prayāti paramāṃ gatim ..

Taking a bath in the deep and clean waters of the virtue of truth and in the large pool known as forbearance or forgiveness one is rid of his sins and gets emancipated.

satyaṃ tīrthaṃ dayā tīrthaṃ tīrthamindriyanigrahaḥ .
varṇāśramāṇāṃ gehe’pi tīrthaṃ śama udāhṛtam ..

Truthfulness, kindliness and control of sense organs all constitute tirtham.

nodakaklinnagātrastu snāta ityabhidhīyate .
sa snāto yo damasnātaḥ sa bāhyāntaraḥ śuciḥ .. (Maha Bharatha).

The one who has merely got his body wet by taking a dip in the water is not considered to have taken a bath – but only the one who has got his passions under control can be really said to have had a bath.

nigṛhītendriyagrāmaḥ yatra yatra vasennaraḥ .
tatra tatra kurukṣetraṃ naimiśaṃ puṣkarāṇi ca ..

(Shri Vedanta Desika in Sankalpa Suryodayam).
Wherever one may live, in full control of his senses, those very places are KurukShetram, Naimisham and Pushkaram.

Bhartruhari has similar idea. In his Nitisatakam he asks:

śuci mano yadyasti tīrthena kim .
If one has pure mind (free from passions) what use is of tirthams like Prayaga?

Shri Shankaracharya says he has no need to go after thirtas. He gives the reason in his Kasipanchakam:

kāśīkṣetraṃ śarīraṃ tribhuvanajananī vyāpinī jñānagaṅgā
bhaktiśraddhā gayeyaṃ nijagurucaraṇadhyānayogaḥ prayāgaḥ .
viśveśo’yaṃ turīyaḥ sakalajanamanaḥ sākṣibhūto’ntarātmā
dehe sarvaṃ madīye yadi vasati punastīrthamanyatkimasti ..

The body is Kasi, the place of pilgrimage; the Ganges of knowledge is the mother of the three worlds, pervading all; faith combined with devotion is Gaya; the yoga of meditating on the feet of one’s spiritual master is Prayaga; the Self, the witness of the minds of all is Visveswara. If then all this is in my own body, where else is any other sacred bathing place?

tīrthāni toyarūpāṇi devānpāṣāṇamṛṇmayān .
yogino na prapadyante ātmadyānaparāyaṇāḥ .. (Uttara Gita).

The yogis who are ever absorbed in meditation of their Self do not seek tirthas in the form of water and gods made of stone and mud. Shri Bhagavata goes one step further and says it is the holy men who lend sanctity to tirthas.

When King ParikShit took a vow to fast unto death, many great men came to see him. This is how their arrival is described.

tatropajagmurbhuvanaṃ punānā mahānubhāvā munayaḥ saśiṣyāḥ .
prāyeṇa tīrthābhigamāpadeśaiḥ svayaṃ hi tīrthāni punanti santaḥ .. (1-19-8).

There arrived with their pupils sages of great spiritual power, who brought sanctity to the whole world. Under the pretext of visiting holy places the saints generally consecrate the places of pilgrimage themselves. The reason for saying so is said by Yudhistira in his address to Vidhura: “devotees like you are not only consecrated themselves; but it is they who revive the sanctity of sacred places by the living prescence of Lord Vishnu in their hearts.”

bhavadvidhā bhāgavatāstīrthībhūtāḥ svayaṃ vibho .
tīrthīkurvanti tīrthāni svāntaḥsthena gadābhṛtā .. (1-13-10).

The message then is clear. One may travel all over the country, visit many holy places and take bath in sacred rivers. This may serve a limited purpose only. What will really help is obtaining control over one’s senses and shedding tendencies like desire, anger and jealousy. Krishna describes desire and anger as the twin enemies one should be wary of.

kāma eṣa krodha eṣa rajoguṇasamudbhavaḥ .
mahāśano mahāpāpmā viddhyenamiha vairiṇam .. (3-37).

He puts it again more forcefully later on and describes them as door ways to hell. He wants us to avoid them.By avoiding them one will be doing good to self and will be fit for liberation.

trividhaṃ narakasyedaṃ dvāraṃ nāśanamātmanaḥ .
kāmaḥ krodhastathā lobhastasmādetatrayaṃ tyajet ..
etairvimuktaḥ kaunteya tamodvāraistribhirnaraḥ .
ācaratyātmanaḥ śreyastato yāti parāṃ gatim .. (16-21 and 22).

Only a mind free from passions can develop devotion to God. But a mind polluted with passions will render all spiritual practices to become waste. Krishna points this out to his friend Uddhava in Uddhava Gita. (Bhagavatam -11-16-42,43).

vācaṃ yaccha mano yaccha prāṇānyacchendriyāṇi ca .
ātmānamātmanā yaccha na bhūyaḥ kalpase’dhvane ..
yo vai vāṅmanasī samyagasaṃyacchandhiyā yatiḥ .
tasya vrataṃ tapo dānaṃ sravatyāmaghaṭāmbuvat ..

Control speech, control the mind, control the pranas and organs; control also the impure intellect by the purified intellect. Then you will no more return to the world.

For the seeker who has not fully controlled his speech, mind and intellect, vows, austerities and charity leak out likewater from an unbaked pot. Thus the first step in spiritual practice should be the control of passions. Only devotion born in a pure mind devoid of passions will remove sins and help in gaining knowledge of the Self which in turn will result in liberation.

Meaning of the verse: If one stays at the holy city of Kasi, then has darsan of the Lord Kalabhairava there, visits Prayag and has darsan of Lord Madhava there and also offers worship to Lord Shiva with bilva leaf he is assured of Lord’s grace.

mūlataḥ = at the root level.
brahmarūpāya = having the form of Brahma the creator.
madhyataḥ = in the middle portion.
viṣṇurūpiṇe = having the form of Vishnu, the sustainer.
agrataḥ = at the top portion.
śivarūpāya = having the form of Shiva the destroyer.
The bilva tree is conceived as the supreme being who takes the forms of Brahma, Vishnu and Shiva for creating, sustaining and finally resolves ahat is created. The vedic hymn Shri Rudram salutes the Lord saying namo vṛkṣebhyo harikeśebhyaḥ . The commentator says that the Lord who can take any form, assumes the form of Bilva, Peepal and other holy trees which can be used in worship and sacrifices for gaining His grace. Worshipping the tree with this concept in the mind will purge one of the sins, as mentioned in verse No. 7 and confer supreme benefit.

The root is under the ground and thus hidden from our eyes. Similarly the creation is shrouded in mystery. One cannot satisfactorily explain the origin, the cause and so many other facts relating to creation. So it is said to be anādi – its origin cannot be determined. Shri Gaudapada in his Karika on Mandukya Upanishad discusses this topic at great length and concludes these are beyond our comprehension or acintyāḥ sadaiva te . . So the creator Brahma is represented at the root level of the tree. The stem or the middle portion is visible just as the world. We see beings being born and sustained. There is also an orderliness in the world. So the middle prtion represents Vishnu.

Meaning of the verse: Worshipping Lord Shiva with a leaf from the bilva tree which represents Brahma, the creator in the root portion, Vishnu, the sustainer in the middle portion and Shiva, the destroyer in the top portion one can derive the supreme benefit.

bilvāṣṭakaṃ = Bilvashtakam stotram.
idaṃ = this.
puṇyaṃ = meritorious, sacred.
yaḥ = whosoever.
paṭet = reads.
śivasannidhau = in the proximmity or prescence of Shiva.
sarvapāpa vinirmuktaḥ = absolved or emancipated from all sins.
śivalokaṃ = the world of Shiva.
āpnuyāt = will reach.

This verse is called the phalaśrutiḥ and gives the benefit one will gain by reciting this hymn. This says that one who reads these verses in the proximity of the Lord, either in a temple or in one’s puja room will get absolved of the sins. It goes without saying that the reading should be done with faith and devotion. We may see this point being stressed in the VishnuSahasranamam and all other hymns. Mere recitation by rote will be least effective. Also, it is necessary that one should not doubt in the least the fact stated here and ask whether mere recitation can absolve one of the sins? It is to be understood that these verses are in vogue for a long time and should have been composed by a saint, a mahatma who had done the worship of Shiva with bilva leaves and actually enjoyed the results. So he is putting his experience in these verses for the benefit of others and the future generations. We may see similar statements about the benefits in all stotras. On one hand they induce one to read the verses and in addition they plant the seed of devotion in the reader’s mind and thus make one the receipient of Lord’s grace in due course of time.

Meaning of the verse: Whoever reads these sacred verses of Bilvashtakam in the proximity of Lord Shiva will be freed of all sins and attain the abode of Lord Shiva.
.. oṃ tatsat ..