[Advaita-l] Sivaanandalahari -38

[Anbu sivam2]

Sivaanandalahari -38प्राक्पुण्याचल-मार्गदर्शित: - सुधामूर्ति: प्रसन्‍नश्शिव:

सोमस्सद्गुण-सेवितो मृगधर: पूर्णस्तमो-मोचक: ।
चेत: पुष्कत-लक्षितो भवति चेदानन्दपाथो-निधि:
प्रागल्भ्येन विजृंभते सुमनसां वृत्तितदा जायते ॥ ३८


prAkpuNyAchala-mArgadarSita: - sudhAmUrti: prasan^naSSiva:
somassadguNa-sevito mRugadhara: pUrNastamo-mochaka: |
cheta: puShkata-lakShito Bavati chedAnandapAtho-nidhi:
prAgalByena vijRuMBate sumanasAM vRuttitadA jAyate || 38


There is double meaning for the Sloka which will fit for the moon as well as
for Shiva.
If moon, who is seen in the east in the holy mountain, who is
personification of the nectar, who is doer of good, surrounded by good
cluster of Stars, who has the form of a deer, who is complete with the arts
and remover of darkness is seen in the sky of the mind then ocean of
happiness will rise royally and flowers would blossom.

Shiva who is seen through the mountain of Punya ( good deeds) ,
personification of nectar, who is happy, doer of good, residence for good
attributes, holds the deer in the hand, who is complete, who is remover of
darkness and who is with Goddess Uma, is seen in the space of mind then the
ocean of happiness will rise royally and will be the livelihood for the good
people.

*Commentary
*
praakpunyaachalamaargadharsitha sudhaamoorthi: = through one's accumulated
punyas of the size of a mountain that one is able to worship Parameswara;
(also) from the udhayagiri in the east that one sees the amruthaswaroopi
chandra;
prasanna: = who is pleasantly existing;
siva: = sivaa who brings about mangalam;
sadgaNasevitha: = the midst of satpurushaas (in the midst of stars);
mrugadhara; = who holds a deer;
poorNa; = poorNaswaroopan who is complete with sixteen kalas;
thamOmOchaka: = one who drives out the thaamasic darkness;
sOma: = Parameswara who is with Uma; (also Chandra);
chEtha: pushkaralakshitha: = one who is seen in the aakaasa called manas;
bhavathi cheth = if he happens (difficult to translate into English but to
be understood);
thadhaa = at that time;
aanandhapaathOnidhi: = the sea of aanandha;
praagalbyEna = with gaambeeram (much);
vijrumbathE = it raises (just as the milk does when heated);
sumanasaam = to those of good mind;
vrutthi: = a kind of change in the mind;
jaayathE = takes place.

Chandra who rises from the east at the mountain, who is an amruthaswaroopi,
who is surrounded by the crowd of stars, who is mrugadharan, who is of
poorNakalas, who drives away darkness,is the one who brings swells of
happiness to the ocean. O!Chandra! your rising from the hilltop brings
SivOdhayam in the hearts of bhakthaas.

“prannanthum sthOthum vaa katham akrutha punya: prabhavathi” says
AachaaryaaL. How can a person either worship or do namaskaaram to
Parameswara without ever having done a mountain of sukrutham? In fact people
who have not done tons of sukrutham would never even think of Parameswara.
So only from this mountain of punya arises SivOdhayam. When He arises from
this mound of punya He appears as amrutha swaroopan, prasannan, a lusturous
mangalan; He appears surrounded by sath purushaas and sath gaNaas, holding
the Vedas in the form of a deer in his hand. Moreover, as the Vedas
proclaim:

“a poorNamadha: poorNamidham poorNaath poorNamudhacchyathe |
poorNasya poornamaadhaaya poorNamEvaa vasishyathe ||”

He is poornaswaroopi, He is the sarvavyaapi, He is all and He is the source
of all. At the same time: “sakalai: kaamai: sakalaabi: sakthimiccha sampanna
ithi poorna:”, so in the matter of fulfilling the one and all the desires of
the praaNis SarvEswara remains the motive power. That is why in this sloka
of Sivaanandalahari AachaaryaaL specially describes Siva as “PoorNa:”. He
destroys the raakshasa called moola agnaanam. When He shines in the mind of
bhakthaas as UmamahEswaran with his poorNakalaas, the bhakthaas' mind turn
into a sea of aanandha, swelling and roaring!

During the day time the sea does not have so much of tides and roaring but
when it sees the poorNa chandran it goes into great ecstasy with its high
tides and simha garjana in making its tremendous sound.   In the same way
when sivOdhayam takes place in the hearts of the bhakthas their dwaitha
buddhi is completely eradicated and they thus get their manOvritthi to enjoy
sivaanubhavam.

vritthisthadhaa jaayathe - says AachaaryaaL.  The true meaning of this is
that one can enjoy Sivaanubhavam only by the mountain of sukritham performed
in crores of janma.  The pramaaNam for this is contained in the saasthra:
bahoonaam janmanaamanthE sivabhakthi: prajaayathE.

Whoever says this sloka and do namaskaram to Paramasiva would indeed gain
adhvaitha gnana.  This is certain.

Aum Namasivaaya.