SIVAPARADHA KSHAMAPANASTOTRAM- resending commentries of Sloka 8&9

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SIVAPARADHA KSHAMAPANASTOTRAM-9

 

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

 

SIVAPARADHA KSHAMAPANASTOTRAM-10

 

 

Sloka IX) Chandrodbhaasitasekhare smarahare gangaadhare

sankare

Sarpairbhusitakantakarnavivare

netrotthavaiswaanare

Dantitvakkrtasundaraambaradhare

trailokyasaare hare

Mokshartham kuru

chittavrttimakhilaamanyaistu kim karmabhih.

 

Chandra udbhaasita sekhare = one whose matted locks of hair are

illumined by the moon

Smarahare = the destroyer of Cupid

Gangadhare = one who wears the Ganges

Sankare = the bestower of happiness

Sarpaih bhusita kanta karma vivare = one whose neck and ears are

bedecked with serpents;

Netra uttha vaiswaanare = one from whose eyes fire (representing

knowledge) comes out

Danti tvak krta sundara ambaradhare = one who wears the beautiful

garment made of the skin of an elephant;

Trailokyasaare = one who is the essence of the three worlds

Hare = the remover ( of sins and ignorance)

Mokshartham = for gaining liberation

Akhilam chittavrittim kuru = make my mind totally available

Anyaih tu karmabhih kim = of what use are other actions.

 

What else is there to accomplish? Let me turn my mind's entire

attention to the nature of Lord Siva. This is the only way to

liberate myself (mokshartham) from all sorrows around and agonies

within.

 

In order to sharpen the mind's attention before applying it in

contemplation upon the formless, transcendental nature of the

Reality, it has been found useful to let the mind to rest upon the

Lord's form. The divine forms described in the mind is first brought

to rest in devotion on an enchanting form of the Lord, it becomes

calm and serene. With emotions calmed, the intellect turns sharp and

vibrant. Such a dynamic yet quiet intellect can then detect the

significance of the symbol of its worship.

 

Lord Siva is described fully in this verse: He, whose forehead is

adorned with the crescent moon, is the destroyer of all lustful

thoughts on us and is therefore also called Destroyer (Hara); He

carries the Ganges in His head, and is the sole doer of all

auspiciousness (Sankara); He is adorned with serpents round His neck

and ears, and from His eyes blazes fire of destruction. He, the

great Hara, dressed in an elephant skin, is the real Essence behind

this world of change.

 

O Lord, for liberation from all my delusions, make my mind pure and

contemplative. Of what use is all else?

to be contd..

Pranams,

Vanaja Ravi Nair

 

 

advaitin , " nkalyan " <nkalyan wrote:

>

> Hari Om

>

> We are very grateful for the wonderful reproduction of Swami

Chinamayananda's on the above slokas. There are 16 slokas as the

sanskrit text I downloaded using the link

http://sanskritdocuments.org/doc_1_index.html and I could not find

the commentary for slokas 8,9 14 and 15. If you have the script with

you, please help us to have the benefit of having the same. Then the

text will be complete as part of the study material for sravanam and

mananam.

>

> In His Seva

>

> Kalyanasundaram

>

>

> -

> B.V. RAAGHAVAN

> advaitin

> Wednesday, June 04, 2008 5:40 AM

> Re: SIVAPARADHA KSHAMAPANASTOTRAM-13

>

>

> Ananthakoti Namaskarams,

> Thank you, The syllables in English were very useful to

understand and read clearly without any mistakes. I have taken

printout of all the parts and now I have a beautiful book in my

hands with proper syllables and meanings well narrated.

> Thank you once again for the great pain taken in this regard.

> Yours

> Raaghavan

>

> vanajaravinair <vanajaravinair wrote:

> SIVAPARADHA KSHAMAPANASTOTRAM-13

>

> Sloka XII) Karacharanakrtam vak kaayajam karmajam va

> Sravananayanajam va maanasam vaaparaadham

> Vihitam avihitam va sarvametat kshamasva

> Jaya Jaya karunaabdhe Sri Mahadeva Sambho.

>

> Karacharanakrtam = done by (my) hands or feet

> Vaak-kayajam karmajam vaa = (or) born of the organ of speech,

the

> body or action

> Sravana-nayanajam vaa = (or) born of the eyes or ears

> Maanasam vaa = (or) born of the mind

> Vihitam avihitam vaa = (or) born of the performance of duties

either

> enjoined or not enjoined (in the scriptures)

> Sarvam etat aparaadham kshamasva = forgive all my sins

> Jaya jaya karunaabdhe Sri Mahadeva Sambho = glory unto Sri

Mahadeva,

> Sambho, who is the ocean of kindness.

>

> For all mistakes arising from my actions, performed by my organs

of

> action (such as hands or legs or organ of speech); by my sense

> organs of perception (such as ears or eyes); and by my mind - O

> Lord! All omissions in performing the good and commissions of

> pursuing the bad for all of them, O Parameshwara, forgive me,

> forgive me, fully.

>

> To act against our own convictions is sin. Very often, tempted

by

> enchanting sense objects, in our lust and greed our minds go out

to

> strive, to acquire, and to enjoy the impermanent objects of the

> sense world. This we often do, ignoring the warnings of our own

> intellect, its wisdom and wise commands. After our indulgence,

the

> tired and exhausted mind always has to return to our bosom.

Where

> else can the mind go? When it returns, our intellect insultingly

> criticizes it. Such self-insulting actions are called sins.

>

> The desires in us and our clinging attachments to them are

> our `lustful urges'. Seduced by them, the mind, deaf to the

warnings

> of the intellect, rushes out to indulge in the objects of its

desire

> and thus enjoy the gratification of its sensuous appetites.

>

> This mighty force of the enchanting attraction for sense objects

is

> defined as the Love-God (Kandarpa). Lord Siva had once destroyed

> this Cupid, the blind Bow-Man, who uses flowers for his arrows

> (Kandarpa-Darpa-Hari). Hence Siva is called Hara, the Destroyer.

>

> To save me from my own mental entanglements, forged by my own

> lustful identifications, I need Your forgiveness and blessings,

O

> Lord. I glorify You and invite You into my heart.

>

> Glory, glory! O Ocean of Mercy, Lord of Lords, the One from whom

> comes all auspiciousness! Forgive me. Help me to save myself

from my

> own delusory attachments!

>

> AUM TAT SAT.

>

>

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