Sivaanandalahari - 100

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इति

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॥

 

 

 

stotreNAla-mahaM pravachmi na mRuShA devA viriMchAdaya:

stutyAnAM gaNanAprasaMga-samaye tvAmagragaNyaM vidu: |

mAhAtmyAgra-vichAraNa-prakaraNe dhAnAtuShastomava-

ddhUtAsvAM viduruttamottama-phalaM SaMBo BavatsevakA: || 100 ||

 

iti SrImatparamahaMsa-parivrAjakAchArya SrImachCaMkarAchArya-

virajita-SivAnandalaharI samAptA ||

 

 

 

Oh Sambhu,Since there is no end to speak about your qualities which are

beyond the reach of the mind and speech, it is enough to worship you. I am

not saying any untruth. Devas, Brahma and others consider you to be first in

the list of those who should be praised and worshipped. When your bhaktas

are deciding the greatest God, devas are being discarded like the chaff from

the the grain and all other Gods are eliminated. Only you are known as the

best of all.

 

*Commentary*

 

*hE sambhO* = Hey! ParamporuLE!

*bhavathsEvaka* = Your bhakthasEvakas;

*virinchaadhaya:* = Brahma and Vishnu and others;

*dhEvaa:* = dhEvaas;

*sthuthyaanaam* = who are qualified to do the sthuthi;

*GhananaaprasanghamayE* = taking account of them and speak of in the sabha;

*thvaam *= you alone;

*agrakaNyam* = to be selected as the first one;

*vidhu:* = they know;

*mahaathmayaagravichaaraNa prakaraNE* = when talking of different devathaas

and enquiring of them;

*dhaanaathushthOmavaddhoothaa* = being driven out like when we separate the

chaff from the grain by pounding using the pestle and mortar;

*thvaam* = of you;

*uthamOthamaphalam* = as the superior uthamOthama phalaswaroopan;

*vidhu:* = they know;

*atha: *= therefore;

*sthOthrENa* = by sthOthras;

*alam* = enough;

*aham* = really me (sarvagnaaL Sri BhagavathpaadhaaL who is ParamEswara's

avathaaram);

*mrushaa *= lie, untruth;

*na pravachmi* = did not say;

*idham* = all the sthuthi that I have done all along (please do not think

that it is my imagination);

*sathyamEva* = is the Truth, is the Truth.

 

Sri SarvagnaaL BhagavathpaadhaaL thus with great ecstacy having sung

Sivaanandhalahari in Bhramaraambhikaa samEdha Mallikaarjuna Swamy sannidhi

ends this great Grantha with this slOka.

 

Hey! ParamEswara! No one can describe your mahimaa as 'this much' only.

Likewise no one can do smaraNam either. Even those mahaans who for sadhaa

kaalam in the araNyam called vEdhaantham remaining there without chinthana

also have not known your nija swaroopam. Hey! Sambho! Sukha kaaraNanE!

ParamporuLE! Your sEvakaas who are Hari Brahmaadhi dhEvathaas together with

sakala bhakthaas gathered in the rishi jana alankritha sabhaa, after taking

an account of who alone is qualified to be worshiped with due search, they

elect you alone. The process is akin to pounding with pestle and mortar to

separate the grain from the chaff when the chaffs fly away. In the same way

the anya dhEvathas vanish without a trace. They thus elect you as the

uthamOthama phalaswaroopan. Being such mahaa mahiman how can anyone be able

to sing sthuthi of you with mere slOkas, verses and sthOthraas? Let us now

understand the thaathparyam of BhagavathpaadhaaL's use of the word

" sthOthrENaalam " .

 

All the VEdas joined together to find out the thathwaartham of ParamEswara

and were tired and breathless in their search. Because ParamEswara was

unconnected with jaathi, guNa and kriya and remained shining as nirguNa

vasthu and thus was beyond the reach of the VEdhas to become their

vishayam. VEdhas being of sabhdha roopas were unable to find ParamEswara.

Therefore they decided to find ParamEswara by using their mind instead. But

to their vexation ParamEswara remained asanghan and niravyan and thus they

could not reach him even through the mind. Therefore, all the VEdhaas in

unison declared that ParamEswara is beyond the reach of mind and word. If

ParamEswara's real thathwam could not be the object of even the apourusha

vEdhaas how can ordinary mortals who are subject to jananam and maraNam know

him?

 

How then can this mahimaa of ParamEswara thathwam be imparted to another?

Whoever has known ParamEswara? Who has the capacity to teach ParamEswara

Thathwam? It is not at all easy. The sruthi pramaanam for this is:

 

yathOvaachO nivarthanthE apraapya manasaa saha |

kOddhaavEdha ka iha praavOchath ||

 

Hey! SambhO! You are beyond the gOcharam of aupurushEya sabdharoopa vEdha,

so much so, could you become the vishyam for kEvalam my modest kaavya? I

don't think so, yet your mahathwam would not be diminished by this kaavya at

all. Hey! SambhO who is in laalanam with Bramaraambhikaa! No sooner did I

reach your sannidhi than my hrudhaya pundareekam was overflowing with

aanandha! With a view that the sarvalOkas should be enjoying this aanandha

that I did this kaavyam only and not to determine your mahathwam and neither

to show off my paaNdithyam. Can anyone fully cover your mahimaa? When the

vEdhas that remain as " ananthaa: vEdhaa: " themselves could not find the

thathwam of you, could my sthOthras declare your mahimaa? No, not at all.

 

Thus considering the mahath nature of ParamEswara's mahimaa

Bhagavathpaadhaal as sarvagnaaL put it as " sthOthrENaalam " meaning it is

enough praising you through sthOthrams. This is the considered view of the

pandithaas.

 

Moreover, starting from manushyaanandham to saguNabrahmaanandham, by

gradation, there are eleven types that the sruthi has described. These

graded aanandhaas are considered as lava lEsam compared to Brahmaanandham.

" Ethasyaivaanandhasya anyaani bhoothaani maathraamupajeevanthi " . That

ultimate aanandhaa talked about in the sruthi itself is the swaroopam of

ParamEswara. The siddhaantham of Hari Brahmaadhi dhEvaas is the reaching

ParamEswara and it is the uthamOthama palan. And look at the chorus of

ghOsham and simha garjanas of the sruthis, smrithis, upanishads, ithihaasas,

saasthraas, umaasamhithaa, gaayathri manthra and so on.

 

*Esha sarvEswara:

**Easwara: sarvabhoothaanaam hruddhEsE arjunathishtathi

**Easaavaasyamidham sarvam

athrapoorvam mahaadhEva: prasaadhamakarOth prabhu:

sivaprasaadhEna vinaa na mukthi:

poorNam sivam dheemathi

bharghO dhEvasya dheemahi

phalamatha: upapatthE*

 

Therefore, Hey! SambhO! I am not praising you because you are my ishta

dhEvatha. In reality sruthi, smrithi, ithihaasam, puraaNaas, nyaaya,

Brahmasoothram and so on, all in unison, declare that you alone are the

sarvOthkrishta dheivam.

 

The above is the swearing of the witness in AachaaryaaL.

 

Thus the inner meaning of the following sruthi vaakyas: " yathOvaachO

nivarthanthE apraapya manasaa saha | kOddhaavEdha ka iha praavOchath | " was

brought out by our AachaaryaaL in the usage of the phrase " sthOthENa alam " .

Also the inner meaning of the sruthi: " Ethasyaivaandhasya anyaani bhoothaani

maathraamupajeevanthi " , namely the Brahmaanandham, was hi-lighted by his

usage of the word " uthamOthamaphalam " . He underlined the sruthi: " Esha

sarvEswara: easaana: sarvavidhyaanaam " by the use of the phrase " aham

pravachmi na mrushaa " . The interesting thing is the use of the word " aham "

which indicates that mahaakailaasaadhipathi ParamEswara by his exeeding

kaaruNyam for the uddhaaraNam of sakala praaNis took the roopam of

jagathguru Sankara BhagavathpaadhaaL!

 

Aum Namasivaaya sivaaya nama Aum

Hara Hara MahaadhEva SambhO kaasi viswanaatha gangE!

 

Sivaanandhalahari sampoorNam.

 

Aum Sri GurubyO nama: