Sivaanandalahari - 40

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Sivaanandalahari - 40

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dhIyantreNa vachoghaTena kavitA-kulyopakulyAkramai-

rAnItaiS^cha sadASivasya charitAMbhorASi-divyAmRutai: |

hRutkedAra-yutAS^cha BaktikalamA:sAphalya-mAtanvate

durBikShAnmama sevakasya BagavAn viSveSa BIti: kuta: || 40 ||

 

 

Very useful is the crop of Bhakti, grown in the land of the heart, irrigated

by the water of DevAmrutam ( nectar ) of history of Sadashiva, brought

through the canals and sub canals of poems, with the pots of words coming

from the machinery of Brain. How will there be any fear of drought in the

mind of your servant?

 

*Commentary

 

*hE bhagavan = Hey! Bhagavan who is of six sat gunas or thathwas;

hE viswesa = Hey! Easwara of the entire world;

dheeyanthrENa = with the mechanism called buddhi;

vachOgadEna = with the pot called the words;

kavithaakulyOpakulyaakramai: = from the big and small water channels called

kavithvam;

aneetha: that which have been brought;

sadhaasivasya = of ParamEswara;

charithaambOraasidhivyaamrthai: = of the great waters of the oceans called

history;

hruthkEdharayuthaa: of the agricultural fields called manas;

bhakthikalamaa: = the laden greenery called bhakthi;

saapalyam = prayOjanam;

aathanvathE = they reach;

dhurbhikshaath = from the famine;

sEvakasya = of your servant;

mama = to me;

bheethi; = bhayam;

kutha; = meaning it does not exist.

 

AachaaryaaL describes the manas as a crop yielding field and teaches us

raaja yoga.

 

The saasthraa says:

 

“uthpaththim cha vinaasa cha bhoothaanaam agathim gathim |

vEththividyaam avidhyaam cha savaachyO bhagavaanithi ||

 

Only Parameswara knows the six thathvas called (1) the origin, (2) sthithi

and (3) layam of the jagat, (4) the going and coming of the praanNis in the

lOkaandaram, their gathi and agathi, (5) what is avidhya the root cause of

bantham and (6) what is vidya that causes the release. This is how the word

‘*Bhagavan*†used in this sloka has to be understood. Also in this sloka

there is a secret behind the word ‘*Sadhaasivasya*’. It indicates that

Paraasakthi cannot be separated from Parameswara. Devi’s swaroopam is

‘Sadhaa’ and ‘Sivan’ is Easwara thathwam. The akhanda thathwam of Siva

and

Shakthi together is called Sadhaasiva Thathwam’.

 

The history of Parvathi and ParameswaraaL is the ocean of amrutham from

which rivulets of poetry flows. Hey! ViswEswara! Using the wheel called

‘bhuddhi’ a pot of speech (vaak) is made. This pot is immersed in the poetic

rivulets that are big and small and the waters of kathaamrutham is drawn.

This water is then used to irrigate the field called the mind that grows the

vegetation called bhakthi. When done this way the bhakthi grows luscious

crop that drives away the fear of drought. Because of this I who is your

servant am devoid of all of penury. Where would such fear arise at all!

 

The swaarasyam of the sentence: " dhurbhikshanmama sEvakasya bhagavanviswEsa

bheethi: kutha: " is as follows:

 

I.e. Hey! ParamEswara! If the agricultural field is without water then it

becomes drought stricken and because of that the entire country would be

immersed in famine that causes the great fear among the prajaas of their

very existence. In the same manner if in the field called manas those crops

called bhakthi that are growing there is not watered by your kathaamrutham

then they would surely find their destruction. This would cause my mind to

be useless to me and my janma would become wasted. I would then be devoid

of sivaanandham. Hey! Parameswara! When the divyaamrutham of your charitha

is poured in the field of my manas the crop called bhakthi keeps growing in

fantastic lush. Because of this I become qualified to experience

sivaanandham! When this bhaagyam happens to me what will ever be dearth to

me? There is no reason for me to be afraid at all!

 

Raja yoga is mukhyam in this sloka.

 

So the rahasyam of it is that in order for the crops have to grow in the

field they have to be luscious so as to yield the crop. So in prakrtham the

field called the mind can be luscious only if it is fed with the divyajalam

of sadhaasiva charithram so it is not let to wander into vishayaadhis that

drag the janma into endless cycle. Thus keeping the manas in the layam of

sivakathaamruthaabhdhi is called Raja Yoga. It is thus emphasized that

there is nothing unachievable to the raja yogis

 

Anyone who chants this sloka and do namaskaram to Shiva will have their mind

finding layam in sivakathaamrutham and achieve janma saabhalyam. This is

certain. This is certain.

 

Aum Namasivaaya!

 

 

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