SIVAPARADHA KSHAMAPANASTOTRAM-9

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Sloka VIII) Nagno nihsangasuddhastrigunavirahito

dhvastamohaandhakaaro

Naasaagre nyastadrstirviditabhavaguno naiva drstah

kadachit.

Unmanyaavasthayaa tvaam vigatakalimalam sankaram na

smarami.

Khantavyo me paradhah siva siva siva bhoh

srimahadeva sambho.

 

Nagnah = one who is naked (free from any cloth, because He is all-

pervasive);

Nihsangah = free from attachment

Suddah = pure

Triguna virahitah = one who is totally free from the three gunas

(untouched by the gunaas of Maya);

Dhvastamohaandhakaarah = one who has destroyed the darkness of

delusion

Naasaagre nyastadrstih = one whose sight is at the root of the nose

(one who is ever in contemplation)

Vidita bhava gunah = one who knows the quality of the world

Kadachit = even once

Drstah na eva = was not seen (understood)

Vigata kalimalam = being the one whose mind has no imperfections

Unmanyavasthaya = with a state of total absorption (of devotion to

you)

Sankaram tvaam = You, Sankara (one who bestows happiness to all)

Na smaraami = I don't remember

Kshantavyoh= is to be forgiven (by You).

 

Never have I tried to become `naked' and free of all attachment,

purified of all vasanaas. At this moment, the Self is wrapped up in

the matter vestures because of a delusory sense of total

identification. To `undress' from the physical, the mental and the

intellectual sheaths (kosas) is, for the seeker, to arrive at the

naked Truth. Thus `becoming naked' has a great significance and can

be achieved when attachment to the sheaths ceases to be.

 

`Pure (suddha) heart' is a term used in all the religions of the

world, to indicate a state of the mind-intellect equipment; a state

of hushed silence, bristling with alertness and vigilance. A quiet

and alert mind is a pure mind, but so long as vasanas are impatient

to express through the seeker's equipment, his intellect must

necessarily gurgle with endless explosions of desire, which in turn,

must unavoidably bring unending agitations to the mind.

 

Pure inner equipment is gained only when the vasanas have been

exhausted through dedicated, selfless actions O Lord, I have not

achieved this yet!

 

Only when the seeker has cultivated a pure mind can he come out of

the confusions created by his misapprehensions of the world. O Lord,

I am still groping in the dark, dreary delusions of my own mind.

 

In my present condition, I cannot with single-pointed attention,

meditate devotedly upon Your form and Your glorious qualities. Never

have I had such an experience. Through meditation alone can one

reach the state of `no-mind' (unmanyavastha). Then alone can we end

all our perceptions of plurality and walk away from their endless

enchantments. In short, I have never meditated continuously upon

You! O Sankara, save me!

 

O Visveswara, may I never repeat such a tragic existence in the

hereafter.

 

Beloved Lord, dear Jagadisvara, whatever faults I may have committed

in the past, forgive them all, O All-Merciful One.

 

Forgive me. Forgive me. May I not continue living my present life

which is without faith and devotion.

 

In my present state of utter helplessness, I can only surrender to

You, demanding that, by Your blessings, my mind may become pure and

turn towards You, ever engaged in the pursuit of my own liberation.

Hence, the following verse.

 

To be continued..

Pranams,

 

Vanaja Ravi Nair