[Advaita-l] Sivaanandalahari - 40

[Anbu sivam2]

Sivaanandalahari - 40
धीयन्त्रेण वचोघटेन कविता-कुल्योपकुल्याक्रमै-
रानीतैश्‍च सदाशिवस्य चरितांभोराशि-दिव्यामृतै: ।
हृत्केदार-युताश्‍च भक्तिकलमा:साफल्य-मातन्वते
दुर्भिक्षान्मम सेवकस्य भगवान् विश्वेश भीति: कुत: ॥ ४० ॥


dhIyantreNa vachoghaTena kavitA-kulyopakulyAkramai-
rAnItaiS^cha sadASivasya charitAMbhorASi-divyAmRutai: |
hRutkedAra-yutAS^cha BaktikalamA:sAphalya-mAtanvate
durBikShAnmama sevakasya BagavAn viSveSa BIti: kuta: || 40 ||


Very useful is the crop of Bhakti, grown in the land of the heart, irrigated
by the water of DevAmrutam ( nectar ) of history of Sadashiva, brought
through the canals and sub canals of poems, with the pots of words coming
from the machinery of Brain. How will there be any fear of drought in the
mind of your servant?

*Commentary

*hE bhagavan = Hey! Bhagavan who is of six sat gunas or thathwas;
hE viswesa = Hey! Easwara of the entire world;
dheeyanthrENa = with the mechanism called buddhi;
vachOgadEna = with the pot called the words;
kavithaakulyOpakulyaakramai: = from the big and small water channels called
kavithvam;
aneetha: that which have been brought;
sadhaasivasya = of ParamEswara;
charithaambOraasidhivyaamrthai: = of the great waters of the oceans called
history;
hruthkEdharayuthaa: of the agricultural fields called manas;
bhakthikalamaa: = the laden greenery called bhakthi;
saapalyam = prayOjanam;
aathanvathE = they reach;
dhurbhikshaath = from the famine;
sEvakasya = of your servant;
mama = to me;
bheethi; = bhayam;
kutha; = meaning it does not exist.

AachaaryaaL describes the manas as a crop yielding field and teaches us
raaja yoga.

The saasthraa says:

“uthpaththim cha vinaasa cha bhoothaanaam agathim gathim |
vEththividyaam avidhyaam cha savaachyO bhagavaanithi ||

Only Parameswara knows the six thathvas called (1) the origin, (2) sthithi
and (3) layam of the jagat, (4) the going and coming of the praanNis in the
lOkaandaram, their gathi and agathi, (5) what is avidhya the root cause of
bantham and (6) what is vidya that causes the release. This is how the word
‘*Bhagavan*” used in this sloka has to be understood. Also in this sloka
there is a secret behind the word ‘*Sadhaasivasya*’. It indicates that
Paraasakthi cannot be separated from Parameswara. Devi’s swaroopam is
‘Sadhaa’ and ‘Sivan’ is Easwara thathwam. The akhanda thathwam of Siva and
Shakthi together is called Sadhaasiva Thathwam’.

The history of Parvathi and ParameswaraaL is the ocean of amrutham from
which rivulets of poetry flows. Hey! ViswEswara! Using the wheel called
‘bhuddhi’ a pot of speech (vaak) is made. This pot is immersed in the poetic
rivulets that are big and small and the waters of kathaamrutham is drawn.
This water is then used to irrigate the field called the mind that grows the
vegetation called bhakthi. When done this way the bhakthi grows luscious
crop that drives away the fear of drought.  Because of this I who is your
servant am devoid of all of penury.  Where would such fear arise at all!

The swaarasyam of the sentence: "dhurbhikshanmama sEvakasya bhagavanviswEsa
bheethi: kutha:" is as follows:

I.e. Hey! ParamEswara! If the agricultural field is without water then it
becomes drought stricken and because of that the entire country would be
immersed in famine that causes the great fear among the prajaas of their
very existence.  In the same manner if in the field called manas those crops
called bhakthi that are growing there is not watered by your kathaamrutham
then they would surely find their destruction.  This would cause my mind to
be useless to me and my janma would become wasted.  I would then be devoid
of sivaanandham.  Hey! Parameswara!  When the divyaamrutham of your charitha
is poured in the field of my manas the crop called bhakthi keeps growing in
fantastic lush.  Because of this I become qualified to experience
sivaanandham!  When this bhaagyam happens to me what will ever be dearth to
me?  There is no reason for me to be afraid at all!

Raja yoga is mukhyam in this sloka.

So the rahasyam of it is that in order for the crops have to grow in the
field they have to be luscious so as to yield the crop.  So in prakrtham the
field called the mind can be luscious only if it is fed with the divyajalam
of sadhaasiva charithram so it is not let to wander into vishayaadhis that
drag the janma into endless cycle.  Thus keeping the manas in the layam of
sivakathaamruthaabhdhi is called Raja Yoga.  It is thus emphasized that
there is nothing unachievable to the raja yogis

Anyone who chants this sloka and do namaskaram to Shiva will have their mind
finding layam in sivakathaamrutham and achieve janma saabhalyam.  This is
certain.  This is certain.

Aum Namasivaaya!


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