Chidvilasa Stavah (31st - 35th Slokas)

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Chidvilasa Stavah

 

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svaprkAshavapuShA guruh shivo

yah prasIdati padArthamastakE

tatprasAdamiha tattvashodhanam

prApya moda mupayAti bhAvukah //...........31

 

In tantra sampradaya, the guru & para tattva in the form of Para-siva are

considered to be one and the same. The upasaka with humility and devotion should

approach one's swa-guru.

 

And with the same humility and devotion worship the paradevata. By doing so,

since one's swa-guru is non-different from Prakasa &

Vimarsa rupa Paratattva, the physical gurunatha would be pleased with his

disciple. Thus, the upasaka is fit to receive the grace of

gurunatha and guru-tattva.

 

Since, guru-tattva contains all the tattvas in itself, the guru-kataksha on the

upasaka would make him pure.

 

pAshajAlakamidam param pashor

nAshakAraNa mato matam havih

tattvato nijaguro rnirIkShaNAt

prApyatE tadamalam pavitritam //...........32

 

As per Siddhanta Shaiva there are 3 concepts: 1) pashu (Jiva) 2) pAsha (samsara

bandha) 3) pashupati (paramasiva). These 3 constitute *Trika Siddhanta*.

 

Among these 3, pAsha is responsible for the downfall of the Jiva and hence it

has to be offered in *Siva Agni*. Since, the pAsha

is to be offered in the shivAgni, it is termed as *havish*. Unless this haviish

rupa pAsha is pure, it is not fit for the yajna ie.,

offering in shivAgni.

 

But then, how to purify this pAsha? Here comes the role of gurunatha. The

gracious glace of gurunatha (guru kripa drishti)

on the upasaka purifies the pAsha which would be fit to offer in *shivAgni*.

 

vEdyarAshidamanEna vishwato

nirvikalpamayavAsanolbaNam

chittamEva damanam shivE(a)muka

syArpaNam damanakArpaNam param //..............33

 

Any external object is known and perceived by Jiva through the term *Idam*

(this-nes).

 

That external object is known as Jneya (vEdya). (ref. the triputi

jnatr-jnana-jneya). In other words, the Jagat which is perceived to be external

is also termed as *Jneya / Vedya*. The Upasaka with the help of the

guru-kataksha (grace of guru) and his sadhana bala, *suppresses* this Jagat

Bhava and dissolves this Jneya bhavana with respect to Jagat in his Vishuddha

Jnana Tattva. In this process of *Suppression* (Damana), his antahkarana is

filled with Nirvikalpa (bheda jnana rahita) samskaras. Such a chitta vritti of

the upasaka whose antahkarana is filled with vishuddha jnana tattva, is fit to

be offered to the Parasiva Tattva.

 

Such an act of offering the *suppressed chitta* (which is free from samsara

vasanas and is filled with vishuddha jnana) to the Para-Siva Tattva is the

rahasya of *Damanaka Aropana*.

 

Note: This ritual of *Damanaka Aropana* can be refered in Jnanarnava Tantra)

 

dIyatE parashivaikya bAvanA

kShIyatE sakalapAsha (pa) sanchayah

yEna chijjaladhipArasEtunA

dIkShaNam gurukaTAkShavIkShaNam //...........34

 

Here Shri Amritanandanatha defines what a Guru Diksha is:

 

The gurukataksha or guru's grace is compared to the bridge to reach the ocean of

CHIT. With the help of this guru's grace, parasiva-

aikya-bhavana (communion with Para-Siva) is achieved. All the sins are destroyed

by the glance of this guru's grace. To that glance and

grace of Guru is called DIKSHA (Di-yate Parasivaikya bhavana – KSHI-yate sakala

paapa sanchayah = DI+KSHI=DIKSHA).

 

*Di-yate parasivaikya bhavana* ie., that which confers the *experience of

one-ness with Parasiva and *kshiyate sakala pApa sanchayah* ie., that which

destroys all the sins is called DIKSHA.

 

antarangakaraNAtmanAm chatuh

srotasAm vividhadEvatAjuShAm

pUjanam paramihonmanIshikhA

madhyavarti shivamAtma yojanam //..............35

 

The upasaka should contemplate the abheda bhavana of 4 amnayas ie., purva,

dakshina, pashchima, uttara with his chitta, ahamkara, buddhi and manas. Again,

they should be contemplated to be non-different from 4 lingas ie., Svayambhu,

Para, Bana, Itara Lingas. Again the abheda bhavana with vAk chatushtaya from

parA to vaikhari.

 

By contemplating on these 4 tattvas individually and collectively with respect

to each of the category, the upasaka should dissolve these aspects in the 5th

state which is Parasiva.

 

This is the rahasya of *Chatur Amnaya Puja*.

 

 

///////// to be continued ///////

 

with regs,

sriram