Sivaanandalahari - 49

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*Sivaanandalahari - 49

 

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AnandAmRuta-pUritA harapadAMbhojAlavAlodhyatA

sthairyopaghna-mupetya bhaktilatikA SAkhopaSAkhAnvitA |

uchChai-rmAnasa-kAyamAna-paTalI-mAkramya niShkalmaShA

nityAbhIShTa-phalapradA bhavatu me satkarma-saMvardhitA || 49 ||

 

 

 

Let the creeper of bhakti, which is watered by the bliss of nectar, growing

at the lotus feet of Shiva, clinging firmly on to the branches of firm

determination, giving out branches and sub branches spreading over the shed

of mind and growing with out any blemish with the good deeds, give me the

fruit of Mukti or salvation dear to my mind.

 

*Commentary

 

*aanandhaamruthapoorithaa = filled with the delightful amrutha jalam;

harapadhaambhOjaalavaalOdhyathaa = shooting from the lotuses of the feet of

ParamEswara;

sthairyOpagnam = the staff that is permanent;

upEdhya = holding to it;

saakOpasaakaanvidhaa = having big and small branches;

ucchairmaanasakaayamaanapataleem = the superior lattice of the mind;

aakramya = occupying;

nishkalmasha = devoid of dhOsham;

sathkarmasamvardhithaa = growing rapidly due to past puNyas;

bhakthilathika = the creeper called bhakthi;

mE = to me;

nithyaabheeshtapalapradhaa = that which is permanent and that gives the

abheeshta mOksham;

bhavathu = may it happen.

 

In this stanza AachaaryaaL describes sivabhakthi as a creeper. It should be

known that the root and base of this creeper called Sivabhakthi is

saakshaath Lord of mahaakailash Sri Saambhasiva's paadhaabjam only. This

root is soaked in the Sivaanandhajalam and so it remains so luscious! This

creeper growing in the sivaanandhajalam slowly creeps up holding on to the

kombu (pragnya) that there is no greater god than ParamEswara. At this time

this creeper called sivabhakthi spreads on to the many branches, each one of

which do different thing such as listening to the divya charithram of

ParamEswara, singing ecstatic songs on the names of Paramasiva, meditating

on the beginningless leelamangalam of ParamEswara, bowing to Him in

aathmaprEma and so on. This way it spreads far and wide. Moreover, as said

in sootha samhitha,

 

sivaprasaadhEna vinaa na siddhi: sivaprasaadhEna vinaana mukthi:

 

with firm conviction that for all sorts of srEyas it is important to have

the prasaadham of ParamEswara this sivabhakthi creeper is spreading on the

lattice called the mind. In this, because of poorva puNya, the creeper is

devoid of all the dhOshas such as being diseased, dwarfed etc. So

BhagavathpaadhaaL prays that this creeper should yield nithya abeeshta

mOksha palan.

 

Now let us understand the thathwam behind describing the mind as the lattice

on which the bhakthi as the creeper is spreading. AachaaryaaL says:

" ucchairmaanasakaayamaanapataleem " .

From this we understand that the creeper (bhakthi) is one but the lattice

(mind) is many! This is to denote the changing nature of the mind.

Howsoever many the mind appears by its changing nature, it still has to be

of superior guNa otherwise bhakthi may not spread on it.

 

Also, the creeper being one in the end yields nithya abeeshta mOkshapalan as

given in the Veda as 'ayamaathmaa brahma', 'pragyaanam brahma',

'thattwamasi', and 'aham brahmaasmi'. Besides, in sruthi, smrithi and

ithihaasa-puraaNas proclaim that the mind as sarvotthama that has understood

the essence of scriptures lie in saakshaath mahaamahimasaalini Sri

Saambasiva only. That is why the lattice (mind) is described as most

superior.

 

Thus the import of this slOka is that this bhakthi (creeper) has to grow

into jeeva-brahma aikyam in order to qualify itself as yielding endless

aanandha.

 

Whosoever sings this stanza and do namaskaaram will surely enjoy Paramasiva

as his own aathmaswaroopam.

 

Aum Nama Sivaaya.