Sivaanandalahari - 66

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Sivaanandalahari - 66कà¥à¤°à¥€à¤¡à¤¾à¤°à¥à¤¥à¤‚ सृजसि

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जना:

यतà¥à¤•à¤°à¥à¤®à¤šà¤°à¤¿à¤¤à¤‚ मया च भवत:

पà¥à¤°à¥€à¤¤à¥à¤¯à¥ˆ भवतà¥à¤¯à¥‡à¤µ ततॠ।

शंभो सà¥à¤µà¤¸à¥à¤¯ कà¥à¤¤à¥‚हलसà¥à¤¯ करणं

मचà¥à¤šà¥‡à¤·à¥à¤Ÿà¤¿à¤¤à¤‚ निशà¥â€à¤šà¤¿à¤¤à¤‚

तसà¥à¤®à¤¾à¤¨à¥à¤®à¤¾à¤®à¤•-रकà¥à¤·à¤£à¤‚ पशà¥à¤ªà¤¤à¥‡

करà¥à¤¤à¤µà¥à¤¯-मेव तà¥à¤µà¤¯à¤¾ ॥ ६६ ॥

 

krIDArthaM sRujasi prapaMcha-makhilaM krIDAmRugA-ste janA:

yatkarmacharitaM mayA cha bhavata: prItyai bhavatyeva tat |

SaMBo svasya kutUhalasya karaNaM machcheShTitaM niS^chitaM

tasmAnmAmaka-rakShaNaM paSupate kartavya-meva tvayA || 66 ||

 

 

Oh Sambhu, you create the world for play. People are animals of sport for

you. Whatever has been done by me is also done for your pleasure. Making me

act is also an instrument of pleasure of your devotees. This is certain.

Therefore Oh Pasupathi, Lord of all beoings, protecting this slave of yours

is your duty.

 

*Commentary*

 

*hE sambhO* = Hey! ParamporuLE!

*akhilam* = that which is samastham;

*prapanjam* = lOkas;

*kreeDaartham* = as leelas;

*srujasi* = do the srishti;

*janaa:* = the people who have abhimaanam to the jagat that you have brought

about;

*thE* = to you;

*kriDaamrugaa:* = those deers that were for your play;

*mayaa cha* = by me (as one among those deers);

*yath* = that;

*karmaa *= karmaa;

*aacharitham* = being done;

*thath* = those karmaas;

*bhavatha:* = your;

*preethyai yEva* = pleasure alone;

*bhavathi* = happens;

*atha:* = therefore;

*macchEshtitham *= all my actions;

*swasya* = your;

*kuthoohalasya* = for your aanandha;

*karanam* = root device;;

*ithi* = that is;

*nischitham *= certainly;

*thasmaath* = therefore;

*hE pasuathE* = Hey! PasupathE!

*thvayaa* = by you;

*maamakarakshaNam* = protecting me;

*karthavyamEva* = apt to be done;

 

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பாடாதாரே

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காடà¯à®Ÿà¯à®µà®¿à®¤à¯à®¤à®¾ லாரொரà¯à®µà®°à¯

காணாதாரே

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காடà¯à®Ÿà®¾à®•à¯à®•à®¾à®²à¯‡.

(அபà¯à®ªà®°à¯ தேவாரமà¯)

 

Hey! SambhO! You have in your adheenam that Maaya which is the moola

kaaraNam for everything and therefore you have created this entire world for

your play. However because of this act of yours the praaNis have believed

this world as real and thus are unable to enjoy their own aathmaa as

parabrahmam. Thus the praaNis have lost their swaathanthriyam and have

become parathanthras. And so the sakala praaNis having become parathanthras

and pasus have turned into the deers for your play. Hey! ParamEswara! as

the smrithi says

 

iswara: sarvabhoothaanam hruddhEsErjuna thishtathi |

braamayan sarvabhoothaani yanthraarooDhaani maayayaa ||

 

you are staying as the antharyaami of sakala praaNis from Hiranyagharbhaa to

amoeba and stun them. At the same time you also make the praaNis to be

relieved of their brama of samsaara and become nivrtthas. Thus you have in

your adheenam both pravarthanam and nivrthanam. As such hey! ParamEswara,

the karmaas performed by the sakala praaNis are done only by your iccha and

not by their swaathanthriyam. Therefore Hey! PrabhO! I being one of those

in your herds of deers, whatever karmas that I do is for your preethi only.

Is it not? Thus I have the firm conviction that all my actions are

instruments for your kuthoohalam. When such is the case, hey! PrabhO! don't

dodge me with your set argument that you are only giving the fruits

according to what one's karma entails. Being the root cause of everything,

if you assuage me what can I do? Therefore you HAVE to protect me.

BhagavathpaadhaaL emphasises this argument by the word 'bhavathyEva' and

insists on His protecting him as His inevitable job by the word

'karthavyamEva'. That is, the 'Eva'kaaram in the word 'bhavathyEva'

indicates that sakala praaNis have happened as the deers for the leela of

ParamEswaraaL, therefore whatever they do ought to be taken as done for

ParamEswarapreethyartham and not for swaprayOjanam. Thus all karmas are

really nishkaama karmas only. Since nishkaama karmis are entitled to

Brahmagyaanam, Hey! PasupathE! in my case you have to, with your exceeding

karuNa, give your upadEsam of 'thatthwamasi' vaakyam teaching me the secret

of the raajayOga nishtai of jeevabrahma aikyam. This is the truest

protection and bhagavathpaadhaaL underscores this by the word

'karthavyamEva'. More over,

 

athaathO aadhEsa: nEthi nEthi;

nEhanaanaasthi kinchana;

EkamEvaadhvitheeyam brahma |

 

the sruthis, in chorus exhort that the sathyathvam of the jagath that is

being experienced has to be denied saying in no uncertain term that the

jagat can never be 'sath'. It does not mean that the jagat should be

considered as 'asath'. It has to be correctly understood as 'sath-asath

vilakshaNam' (see my commentary for slOka 8). VEdhaanthis say that this

sat-asath vilakshaNam as 'poi', as braanthi. This was brought to light by

our AachaaryaaL by the prayOgam of the word 'kreeDaartham'. Those praaNis

who have sathyathwa buddhi in the false prapancham, and aathmathva buddhi in

the pancha bowdhika sthoola dhEham are to be known as 'pasu' in the word

'kreeDaamrugaa:'

 

Therefore Hey! PasupaasavimOchaka! please teach me brahmagnyaanam and do

sabalam of my janma. The saaraamsam of this sloka is that whatever karma we

do we should remember to perform it only as ParamEswarapreethyartham.

 

Aum Namasivaaya!