Sivaanandalahari -37

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॥ ३७ ॥

 

 

 

AamnAyAMbudhi-mAdhareNa sumana-ssaMghA-ssamudhyanmano

manthAnaM dRuDhaBakti-rajju-sahitaM kRutvA mathitvA tata: |

somaM kalpataruM suparva-suraBiM chintAmaNiM dhImatAM

nityAnanda-sudhAM nirantara-ramA-sauBAgya-mAtanvate || 37 ||

 

 

 

Those good hearted people who churn the ocean of Vedas with the rope of firm

devotion, with the stirrer of an attentive mind with full faith get from it

,the Lord associated with goddess Uma, grantor of boons like kalpataru (tree

that satisfies one’s desires), who is like Kamadhenu ( the cow that grants

one’s desires) and Chintamani (costly gem which makes one rich), who is

ultimate happiness to the knowledgeable and who gives everlasting wealth.

 

*Commentary*

 

sumana Sanghaa = the gathering of the vidhwaans or devaas;

samudhyan = having efforts;

mana: = of the mind (of mEru parvatham);

dhrudabhakthirajjusahitham = toughened rope called bhakthi (tied with the

strongest sarpa or snake);

manthaanam = the churning stick;

kruthvaa = having done;

aamnaayaambudhim = the ocean that is the Veda (the milky ocean);

aadharENa = with support;

mathithvaa = churned;

surabhim = equal to kaamadhEnu (with kaamadhEnu);

chinthaamaNim = equal to chinthaamaNi (with chinthaamaNi)

dheemathaam = to those who are intelligent (to the Devas);

nithyaanandhasudhaam = of the form of amrutha swaroopa (with the amrutha

that brings nithyaanandha);

nirantharam = permanent;

ramaasowbhaagyam = of Shiva who has the pragnya of mOksha Lakshmi (having

the soundharyam of Lakshmi);

aathanvathE = they beget.

 

In the previous stanza Raja Yoga was emphasized. In this stanza AachaaryaaL

underlines the Bhakthi Yoga.

 

Hey! ParamEswara! Just as devas used mount Meru as the rod and the great

snake Vasuki as the rope to churn the milky ocean and got wonderful things

such as Kalpaga Vruksham, KaamadhEnu, Chinthaamani, Chandran, Mahaalakshmi

and above all Amrutham, in the same way, vidwaans churn the vEdha samudhram

with their nirmala manas as the rod and great bhakthi as the rope to obtain

you O! Paramasiva! As the vidwaans do this churning they obtain you with Uma

as your inseparable consort and also find that you are also the equivalent

of Kalpaga Vruksham, KaamadhEnu, Chinthaamani, Chandran, Mahaalakshmi and

Amrutham! In comparison to devas, vidwaans’ reward is effortless!

 

“SarvE vEdhaa: yathpadhamaamananthiâ€, says the sruthi. Only through the four

vedhas called Rig, Yajus, Saama and AtharvaNa, is it possible to know the

real swaroopam of Paramasiva. Also it is not possible to know Him without

bhakthi. Bhagavath PaadhaaL says, “mOkshasaadhana saamagrayaam bhathirEva

gareeyasiâ€. Bhakthi is a matchless tonic to obtain Parameswara. Therefore it

can easily be said that bhakthi is the fifth purushaartham. “ya sarvE

dhEvaa: namanthi mumukshava: brahaavaadhinascha ithiâ€, says the sruthi. That

is, all praanis such as mumukshus, kaamis, mukthaas do their namaskaarams to

Paramasiva. It is thus clear that in order to have layam in Paramasiva,

bhakthi is the only means. More clearly, the means to mOksha *is* gnana and

the means to gnana is bhakthi.

 

In this stanza the importance of bhakthi yoga and the easiness of it were

taught by invoking the charithra called ksheeraabdhimathanam. Mumukshus

with superior bhakthi, prema and sraddha, together with Ekaagra chinthana

and vedhaadhyaana devoid of vacillations of the mind and firmness of the

resolve win sarvaabheeshta siddhi and acquire the wishes such as all the

wealth equivalent to kalpagavriksham and kaamadhEnu and in the end reach

UmaamahEswaran.

 

swaswaroopaanusandhaanam bhakthirithyabhidheeyathE

 

Bhakthi is nothing but the anusandhaanam of akhandaakaaravriddhi that one's

own aathmaswaroopa is non-different from Paramasiva.

 

Whoever sings this stanza in sivasannidhaanam and do a namaskaaram he is

bound to get his layam in Paramasiva.

 

SivOham