Sivaanandalahari - 12

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*Sivaanandalahari - 12*

 

गà¥à¤¹à¤¾à¤¯à¤¾à¤‚ गेहे वा बहिरपि वने

वाऽदà¥à¤°à¤¿à¤¶à¤¿à¤–रे

जले वा वहà¥à¤¨à¥Œ वा वसतॠवसते: किं

वद फलमॠ।

सदा यसà¥à¤¯à¥ˆà¤µà¤¾à¤¨à¥à¤¤: करण-मपि शंभो

तव पदे

सà¥à¤¤à¤¿à¤¤à¤‚ चेधà¥à¤¯à¥Šà¤—ोऽसौ स च

परम-योगी स च सà¥à¤–ी ॥ १२ ॥

 

guhAyAM gehe vA bahirapi vane vA & driSikhare

jale vA vahnau vA vasatu vasate: kiM vada phalam |

sadA yasyaivAnta: karaNa-mapi SaMbho tava pade

stitaM chedhyOgo & sau sa cha parama-yogI sa cha sukhI || 12 ||

 

 

What difference does it make whether one lives in a cave or house or forest

or on top of a mountain, or in water or in fire ? Oh Sambho! It is Yoga when

mind is also focussed on your foot and he, with such a focussed mind is

greatest yogi and only he is happy.

 

Commentary

 

 

Aum

 

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கிலà¯à®²à¯ˆà®¯à¯‡

(திரà¯à®¨à®¾à®µà¯à®•à¯à®•à®°à®šà®°à¯)

 

In Sloka 10 and 11 AachaaryaaL says that a bhakthimaan would not mind taking

any birth be it human, animal, insect or a worm. Even in respect of human

births, it would not matter to him to be a Brahmana or a Kshathriya or a

Vaisya or a Sudhra if he has dhruda bhakthi to Parameswara. In this sloka

AachaaryaaL points out that different places do not by themselves bring

janma saabalyam but again it is only Parameswara bhakthi that brings Moksha

to a person.

 

“Vriththiheenam mana: kshEthragnam paramaathmani|

ekikrthsya vimuchyEtha yOgOyam mukya uchyathE||â€

 

Our saasthraas say that one should give up his dehaabimaanam and realize

that the inside entity that enjoys everything is Brahman. This realization

is called ‘yogam’. This is underscored as in: “yOga: aham BrahmEthi

gnaanam,

thadhvaan Yogiâ€. We have (a) five gnaanEndhriyaas, (b) five karmEndhriyaas,

© five praaNas, (d) manas and (e) buddhi. There are five peetams

corresponding to the above five. . These five peetams would look like a

lotus flower. There are five devathaas that correspond to these five peetams

and they are: (a) Brahma (b) Vishnu © Rudhra (d) Maheswara and (e)

Sadhaasiva. Beyond these five peetams is the Self-shining Siva Jyothi which

is the Suddha NirguNa Sivam. To this NirguNa Sivam one should have ekhaagra

manas without letting it wander towards vishayas. Having this NirguNa Sivam

pervade one’s mind with the knowledge “I am Siva (SivOham)†is the most

superior Raja Yoga. Those who do this anusandhaanam are the Raja Yogis who

enjoy MOkshaanandham.

 

There is nothing that Raja Yogis cannot do. They are possessed of all the

ashta siddhis. Without knowing this secret praanis make grave mistake by

thinking that their janmam can attain saabalyam by means of sthala visEshas.

By living in dense forest or in the caves in tall mountains or in the midst

of water or surrounded by agni one cannot attain MOksha. Instead having

dhruda bhakthi to Parameswara by surrendering one’s mind at His lotus feet

alone can MOksha be attained. We are not denying that there is sthala

visEsham however without dhruda bhakthi these sthala visEsham is of no use.

In Ramayana Vaalmiki says:

 

“sevamaanE dhruda sooryE dhisamanthaka sEvithaam|

vihinathilakEva sthree nOththaraa dhikprakaasathE||

 

The interesting meaning of the example “vihinathilakEvasthree†is that if a

woman wears all kinds of jewelleries and garments would not attain sampoorna

soundharyam if she does not wear kumkuma thilakam on her forehead. On the

other hand a woman who only wears a kumkuma thilakam and not jewelleries

would yet have sObhanam. This kumkuma thilakam is compared to Dhruda Bhakthi

to Parameswara. So this slOka reiterates that Moksha is not attained by

snaanam or japam or manthram or yanthram or sankeerthanam or yagna dhaanam

etc but only by the surrender of the lotus flower of one’s mind to

Parameswara.

 

Sivoham, Sivoham.