[Advaita-l] Sivaanandalahari - 66

[Anbu sivam2]

Sivaanandalahari - 66क्रीडार्थं सृजसि प्रपंच-मखिलं क्रीडामृगा-स्ते जना:
यत्कर्मचरितं मया च भवत: प्रीत्यै भवत्येव तत् ।
शंभो स्वस्य कुतूहलस्य करणं मच्चेष्टितं निश्‍चितं
तस्मान्मामक-रक्षणं पशुपते कर्तव्य-मेव त्वया ॥ 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;

ஆட்டுவித்தா லாரொருவ ராடாதாரே
அடக்குவித்தா லாரொருவ ரடங்காதாரே
ஓட்டுவித்தா லாரொருவ ரோடாதாரே
உருக்குவித்தா லாரொருவ ருருகாதாரே
பாட்டுவித்தா லாரொருவர் பாடாதாரே
பணிவித்தா லாரொருவர் பாடாதாரே
காட்டுவித்தா லாரொருவர் காணாதாரே
காண்பாரார் கண்ணுதலாய்க் காட்டாக்காலே.
(அப்பர் தேவாரம்)

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!