[Advaita-l] Sivaanandalahari - 100

[Anbu sivam2]

Thank you Sriramji.  All because of Guru Kripa.  With such great giant as
Adhi Sankara as our Guru we stare at MOksham like myrobalan in the palm,
don't we?

Anbu

On Thu, Feb 18, 2010 at 2:44 AM, Sriram Krishnamurthy <
asksriramjobs at gmail.com> wrote:

> 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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