[Advaita-l] Sivaanandalahari - 100

[Sriram Krishnamurthy]

Namaskaram,

Appreciate your work of devotion. Since the work includes anvayam also it is
much more useful. Thank you.

Kind regards,
Sriram



On Fri, Feb 12, 2010 at 4:22 PM, Anbu sivam2 <anbesivam2 at gmail.com> wrote:

> Sivaanandalahari - 100 स्तोत्रेणाल-महं प्रवच्मि न मृषा देवा विरिंचादय:
> स्तुत्यानां गणनाप्रसंग-समये त्वामग्रगण्यं विदु: ।
> माहात्म्याग्र-विचारण-प्रकरणे धानातुषस्तोमव-
> द्धूतास्वां विदुरुत्तमोत्तम-फलं शंभो भवत्सेवका: ॥ १०० ॥
>
> इति श्रीमत्परमहंस-परिव्राजकाचार्य श्रीमच्छंकराचार्य-
> विरजित-शिवानन्दलहरी समाप्ता ॥
>
>
>
> 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:
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