Guest guest Posted January 3, 2010 Report Share Posted January 3, 2010 Sivaanandalahari -61 (6)continued from 61 (5) PraaNis due to bhEdhagnyaana have the tendency to have the anubhava that 'aathmaa is different and Paramasiva is different, aathmaa is dhukkaswaroopi, only paramasiva is aanandhamayam' but they do not yearn to approach a sathguru and fall at his feet and have the benefit of vichaaram from him. They do not realize that the love they have for the wife and children is only so long as they derive aanandha from them. So is the case with hatred that one has only so long as they suffer dhukkam from them. The one is who is loved at one time is hated at another. That which exists at one time and does not exist at another is called 'braanthi' by the vEdhaanthis. Those sukham and dhukkam that arise out of this braanthi is called anithyaanandham. On the contrary there is unfailing prEma on one's own self. That is why in Bhagavath Geetha (6.22) it is said: " yam labdhva chaaparamlaabham manyatenaadhikam tata: " there is no greater gain than aathmalaabham. That is because it is the only aanandha vasthu. Enjoying this aanandha vasthu as Paramasiva is known as MOksham. 'rasOvaisa:' By this sruthi that Brahman which is taught as the rasa and that rasa's swaanubhavam is the swaroopam of ParamEswara. This brahmaanandha rasam is that to be surrendered at the feet of ParamEswara so the cause of sakala dwaitha gnyaanam namely the mind is destroyed by those holy feet bringing about an experience of the prathyagaathma swaroopam of Paramasiva yielding a nirvikalpa aanandha preethi is the truest bhakthi. It is the paramakaashtai of bhakthi says sarvagnyaaL ParamaacharyaaL ‘swaswaroopaanusandhaanam bhakthirithyamidheeyathE’. Bhagavaan Ramana says in his famous UpadhEsa Saaram: “HruthsthalE mana: swasthathaa kriya, bhakthiyOgabhOdhaascha nischitham’. Sinking the mind (the source of bhEdha gnaanam) into the Heart (ParamEswara), is Karma Yoga, Bhakthi Yoga, Raja Yoga and Gnaana Yoga. This in essence is the import of this sloka of Sivaanandalahari. Jaya Jaya Sankara, Hara Hara Sankara! Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 4, 2010 Report Share Posted January 4, 2010 Dear sir, The part Sivanandalahari-61(2), it seems missing. Kindly reproduse it once again. , Anbu sivam2 <anbesivam2 wrote: > > Sivaanandalahari -61 (6)continued from 61 (5) > > PraaNis due to bhEdhagnyaana have the tendency to have the anubhava that > 'aathmaa is different and Paramasiva is different, aathmaa is > dhukkaswaroopi, only paramasiva is aanandhamayam' but they do not yearn to > approach a sathguru and fall at his feet and have the benefit of vichaaram > from him. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 4, 2010 Report Share Posted January 4, 2010 Krishnaraoji, I am forwarding 61 (2) again. Anbu On Thu, Dec 31, 2009 at 4:45 AM, Anbu sivam2 <anbesivam2 wrote: > Sivaanandalahari -61 (2) > * " aathmaa paramaanandhasvaroopa: paramaprEmaaspadhathvaath " > > This anumaanapramaaNa vaakyam does the siddhaantham that aathmaa alone is > the aaspadha vasthu (abode) of the superior prEma. Placing this superior > prEma of the aathmaa at all time in the paadhaaravindham of Parameswara is > called Bhakthi. AathmaprEma should be surrendered to ParamEswara. MOksham > is nothing but placing one's aathmaprEma with ParamEswara. One cannot place > his aathmaprEma with ParamEswara as long as he thinks that ParamEswara is a > different vasthu than oneself. Until this dhruda pragnai is reached the > bhakthi that a person has is merely a ‘saamaanya’ bhakthi. That bhakthi > cannot be considered a purushaartha.* > > Because I say that aathmaprEma should be placed on ParamEswara it should > not be understood that ParamEswara is anya vasthu. Why do I say so? > Because, everyone has prEma only on his self. That prEma of the self > (aathmaprEma) is not placed on anya vasthu in which case it will be > anyaprEma which is caused by the pragnya that such and such is an anya > vasthu. The idea of considering ParamEswara as anya vasthu should > completely leave one's mind, then only will he be able to place his > aathmaprEma on ParamEswara. The main reason for this is only the mind, is > it not? > * > “Mana: paramkaaraNamaamananthi samsaarachakram parivarthayEdhyath†says the > saasthra. The mind is the stumbling block between oneself and Parameswara. > That is why the mind has to be parted first to Parameswara. In fact > Parameswara steals this mind from a ripe bhaktha! (உளà¯à®³à®®à¯ கவர௠களà¯à®µà®©à¯!) Why > not part it willingly?* > > In order that manOnaasam to take place one has to do navavidha bhakthi. > These different bhakthis are highlighted by BhagavathpaadhaaL by examples. > Even though AngOla seeds that reach the tree there you see the bhEdham of > the seed and the tree. In the same way is the magnet and the needle has the > bhEdhagnyaanam. Even though the Pathivrathaa is conscious of her bhartha > the bhEdham between them is evident. Even when the creeper is seen together > with the tree the bhEdham between them is discernible. *This bhEda > gnaanam is called MAAYAI.* > > All the aanandham that we enjoy with bhEdhagnyaanam should be known as > nachvara aanandham (perishable happiness). Even though in reality aathmaa is > aanandhamayam maayai hides this and makes aathmaa appear as devoid of > aanandha. That is why sakala praaNis consider themselves as > dhukkaswaroopis. Because they consider themselves as dhukkaswaroopis they > keep seeking aanandha. And aanandhaa they seek is seen with ParamEswara. > > *Now, let’s tread back a little. We were saying that the root cause of our > misery is our mind. Why so? Because the mind has no ability to function in a > world where there is no two. Mind knows only by differentiation for which it > needs the second one. In fact the more the merrier for it! So its first > conclusion for its own survival is that Parameswara is different from > oneself. The train of events that follows is that the one, the jeeva, is > miserable and Parameswara is blissful. We say that as long as there are two, > the misery will always have to be with the jeeva, otherwise there won’t be > any argument because if the jeeva is blissful there won’t be any need for > Parameswara! So the dwaithins spread their siddhaantha that this Aathma is > miserable and at no time would it ever be blissful. They say that the Aathma > is different from Parameswara and that Aananda is obtained only from > Parameswara etc.* > > (continued in 61 (3) ) > > > Quote Link to comment Share on other sites More sharing options...
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