[Advaita-l] Sivaanandalahari -37

Anbu sivam2 anbesivam2 at gmail.com
Thu Dec 3 15:34:51 CST 2009

Sivaanandalahari -37आम्नायांबुधि-मादरेण सुमन-स्संघा-स्समुध्यन्मनो
मन्थानं दृढभक्ति-रज्जु-सहितं कृत्वा मथित्वा तत: ।
सोमं कल्पतरुं सुपर्व-सुरभिं चिन्तामणिं धीमतां
नित्यानन्द-सुधां निरन्तर-रमा-सौभाग्य-मातन्वते ॥ ३७ ॥

AamnAyAMbudhi-mAdhareNa sumana-ssaMghA-ssamudhyanmano
manthAnaM dRuDhaBakti-rajju-sahitaM kRutvA mathitvA tata: |
somaM kalpataruM suparva-suraBiM chintAmaNiM dhImatAM
nityAnanda-sudhAM nirantara-ramA-sauBAgya-mAtanvate || 37 ||

Those good hearted people who churn the ocean of Vedas with the rope of firm
devotion, with the stirrer of an attentive mind with full faith get from it
,the Lord associated with goddess Uma, grantor of boons like kalpataru (tree
that satisfies one’s desires), who is like Kamadhenu ( the cow that grants
one’s desires) and Chintamani (costly gem which makes one rich), who is
ultimate happiness to the knowledgeable and who gives everlasting wealth.


sumana Sanghaa = the gathering of the vidhwaans or devaas;
samudhyan = having efforts;
mana: = of the mind (of mEru parvatham);
dhrudabhakthirajjusahitham = toughened rope called bhakthi (tied with the
strongest sarpa or snake);
manthaanam = the churning stick;
kruthvaa = having done;
aamnaayaambudhim = the ocean that is the Veda (the milky ocean);
aadharENa = with support;
mathithvaa = churned;
surabhim = equal to kaamadhEnu (with kaamadhEnu);
chinthaamaNim = equal to chinthaamaNi (with chinthaamaNi)
dheemathaam = to those who are intelligent (to the Devas);
nithyaanandhasudhaam = of the form of amrutha swaroopa (with the amrutha
that brings nithyaanandha);
nirantharam = permanent;
ramaasowbhaagyam = of Shiva who has the pragnya of mOksha Lakshmi (having
the soundharyam of Lakshmi);
aathanvathE = they beget.

In the previous stanza Raja Yoga was emphasized.  In this stanza AachaaryaaL
underlines the Bhakthi Yoga.

Hey! ParamEswara!  Just as devas used mount Meru as the rod and the great
snake Vasuki as the rope to churn the milky ocean and got wonderful things
such as Kalpaga Vruksham, KaamadhEnu, Chinthaamani, Chandran, Mahaalakshmi
and above all Amrutham, in the same way, vidwaans churn the vEdha samudhram
with their nirmala manas as the rod and great bhakthi as the rope to obtain
you O! Paramasiva! As the vidwaans do this churning they obtain you with Uma
as your inseparable consort and also find that you are also the equivalent
of Kalpaga Vruksham, KaamadhEnu, Chinthaamani, Chandran, Mahaalakshmi and
Amrutham! In comparison to devas, vidwaans’ reward is effortless!

“SarvE vEdhaa: yathpadhamaamananthi”, says the sruthi. Only through the four
vedhas called Rig, Yajus, Saama and AtharvaNa, is it possible to know the
real swaroopam of Paramasiva. Also it is not possible to know Him without
bhakthi. Bhagavath PaadhaaL  says, “mOkshasaadhana saamagrayaam bhathirEva
gareeyasi”. Bhakthi is a matchless tonic to obtain Parameswara. Therefore it
can easily be said that bhakthi is the fifth purushaartham. “ya sarvE
dhEvaa: namanthi mumukshava: brahaavaadhinascha ithi”, says the sruthi. That
is, all praanis such as mumukshus, kaamis, mukthaas do their namaskaarams to
Paramasiva. It is thus clear that in order to have layam in Paramasiva,
bhakthi is the only means. More clearly, the means to mOksha *is* gnana and
the means to gnana is bhakthi.

In this stanza the importance of bhakthi yoga and the easiness of it were
taught by invoking the charithra called ksheeraabdhimathanam.  Mumukshus
with superior bhakthi, prema and sraddha, together with Ekaagra chinthana
and vedhaadhyaana devoid of vacillations of the mind and firmness of the
resolve win sarvaabheeshta siddhi and acquire the wishes such as all the
wealth equivalent to kalpagavriksham and kaamadhEnu and in the end reach

swaswaroopaanusandhaanam bhakthirithyabhidheeyathE

Bhakthi is nothing but the anusandhaanam of akhandaakaaravriddhi that one's
own aathmaswaroopa is non-different from Paramasiva.

Whoever sings this stanza in sivasannidhaanam and do a namaskaaram he is
bound to get his layam in Paramasiva.


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