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SivAnanda-LaharI by Adi Shankaracharya
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sln41
PostPosted: Thu Nov 23, 2006 7:59 am    Post subject: SivAnanda-LaharI by Adi Shankaracharya Reply with quote

औम् श्री गणेशाय नम :
शिवाभ्यान्नम:

Sivananda Lahari is one of the foremost among the Siva Stotras. This is a virtual Bhkti Sastra. It explains the varius types or kinds of Bhakti. I intend giving the stotras in Sanskrit, the transliteration in English and the meaning. Members are requested to pardon my poor translation as well as the small variations in the Sanskrit script which occur while using the software

कलाभ्याम् चूडालंकृत-शशिकलाभ्यां निजतप:-
फलाभ्यां भक्तेषु प्रकटित-फलाभ्य़ां भवतु मे ।
शिवाभ्या-मस्तोक-त्रिभुवन-शिवाभ्यां हृदि पुन-
र्भ्वाभ्या-मानन्द-स्फुर-दनुभवाभ्यां नतिरियम् ॥ १ ॥


aum SrI gaNeSAya nama :
SivAbhyAnnama:

kalAbhyAm chUDAlaMkRuta-SaSikalAbhyAM nijatapa:-
phalAbhyAM bhakteShu prakaTita-phalAbhYAM bhavatu me |
SivAbhyA-mastoka-tribhuvana-SivAbhyAM hRudi puna-
rbhvAbhyA-mAnanda-sphura-danubhavAbhyAM natiriyam || 1 ||

My Namsakarams to auspicious Shiva and Parashakti who have artistic form, wear crescent moon on the head, beneficiaries of mutual penance, whose grace is displayed on their Bhaktas , who lavishly bestow all Mnangalams to the three worlds, who appear in the heart afresh every time they are thought of and who experience the bliss of Atma Anubhava

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Jaya Jaya Sankara Hara Hara Sankara
जय जय शङ्कर हर हर शङ्कर
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varadaraja sharma
PostPosted: Thu Nov 23, 2006 9:27 am    Post subject: Reply with quote

Radhe Krishna

SLNji, Radhe Krishna

Gurave Sarvalokanam bhishaje bhavarogiNam
Nidaye sarva vidyanam shri dakshinamurthaye namaha

Its guru krupa that after ananda lahari you are taking us to shivananda lahari.

shivaya namaha

Radhe Krishna

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vidhi kriya vihinaanaam gathir govinda keerthanam
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Anbu
PostPosted: Thu Nov 23, 2006 3:19 pm    Post subject: Reply with quote

Aum Sri Kaamaakshyai Namaha! Aum Namasivaya!

The beauty of this very first sloka of Sivaanandhalahari is that it pays homage to Sri Ambaal in the very first word 'Kalaabhyaam' indicating his wish for parama mangalam in the completion of his great poetry on Lord Shiva. The saastra says "Pavithraanaam Pavithram yo Mangalaanaam cha mangalam" and accordingly Adi Shankara starts with the mangala sabhdam of 'Kalaa". This is also in accordance with the Nyaaya "Sreyaamsi bahuvignaani" and his wish for the benefits of starting with the praise of Sri Ambaal who remains the kalpavriksham for the devotee and the Vedic prayer "Maathru Devo Bhava", that Sri Adi Shankara starts with the word "Kalaabhyaam". There is also a preference for the word "Kalaa" for it starts with the letter "Ka" which is the first letter of the Shodasi manthra. This shows that the idea of starting this with "Ka" kaara sabhdam is to start it off to ward off any vignam that may ensue. Above all it indicates the unparelleled devotion of Sri Bhagavat Paadhaal to the mother who started off his Sanyaasa Aashrama with the blessings of his mother that we learn from Sri Shankara Vijayam that he remembered his mother whenever he took a dip in every holy river of the country. Asmaari maathaapi cha puposha dadhaara yaa dhukkamasoda boori - here from the word maathaapi we clearly discern his greatest maathru bhakthi. "Yaa Devi sarvabootheshu maathruroopena samsthithaa". If he has so much love for the mother of his mortal body how are we to fathom or describe his love for the mother of all - from Brahma to the smallest amoeba! So this is the way he starts off Shivaanandalahari with parama prema of the this Jaganmaatha this great Paraashakthi. Ambaal encompasses sakhala kalaas from laukika vidya to Brahma Vidya and remains the swaroopam of Paarvathi and Parameswaraal as is given in the Veda "Easaanas sarva Vidyaanaam". In Devi Mahaathmyam it says: "Ashtaadhasanimeshaathsu kaashtaa thrisaththuthaaha kalaaha". That is by spinning the kaalachakra it is the Rudhrarupam that brings an end to the 'kaalam' and by the word 'kalaabhyaam' Bhagavat Paadhaal points out the Shivashakthi that is behind the Rudrarupam.

"Chandrasekharamaasraye mama kim karishyathi vai yamaha". This was the great shout with which Maarkandeya came running towards Shiva and hugged the Lingam when he was being pursued by yama. (My salutations to our great Mahaperiavaal Sri Chandrasekhara Saraswathi). And Shiva bound by the great bhakthi of this child Maarkandeya took the form of Lingothbhava moorthi and kicked Yama with his left foot and saved Markandeya from death and he remained Chiranjeevi. Thus if we keep worshiping this Mrithyunjaya we all would be able to cross the great ocean of kaala. There is no doubt about it. (contd.)

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Anbu
PostPosted: Thu Nov 23, 2006 3:21 pm    Post subject: Reply with quote

This sloka can be termed as the vyaakyaanam of Panchaakshari manthra because only by Panchaakshari manthra can both Shiva and Shakthi can be satisfied. "Shivaacha Shivascha Shivau thaabyaam Shivaabhyaam". In this is contained both Shiva thathva and Shakthi thathva. The Shakthi thathva is contained with great difficulty in the 'ya' kaaram at the end of Panchaakshari manthra.

Therefore anyone who does the japam of Panchaakshari mathra will have the twin benefit of ihikam, aamushmikam and also have nivaaranam from all kinds of diseases including the diesease of bhava (Bhava roga vaidhyanaathan)

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sln41
PostPosted: Fri Nov 24, 2006 5:35 am    Post subject: Verse 2- Flood of Sivananda Reply with quote

It is Guru Krupa that Anbuji has started participation in his normal active way in this thread. He will make this thread attractive and bring in lot many visitors.


गलन्ती शंभो त्वच्चरिथ-सरित: किल्बिषरजो
दलन्ती धीकुल्यासरणिषु पतन्ती विजयताम् ।
दिशन्ती संसारभ्रमण-परितापोपशमनं
वसन्ती मच्चेतो-ह्रदभुवि शिवानन्दल्हरी ॥ २ ॥



galantI SaMbho tvachcharitha-sarita: kilbiSharajo
dalantI dhIkulyAsaraNiShu patantI vijayatAm |
diSantI saMsArabhramaNa-paritApopaSamanaM
vasantI machcheto-hradabhuvi SivAnandalharI || 2 ||

Oh Lord Sambhu, the flood of Sivananda or Siva’s bliss, which flows from the river of your history, which destroys the dust of sin, flowing through the canals of the intellect, which gives Shanti from sorrows arising from the whirl pool of life, which lives in the heart, be always victorious.

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Jaya Jaya Sankara Hara Hara Sankara
जय जय शङ्कर हर हर शङ्कर
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Anbu
PostPosted: Fri Nov 24, 2006 10:59 am    Post subject: Reply with quote

In commenting on verse 1 I spoke about 'bhava'. It indicates that part of the time that is yet to come, the future. In the division of time past is irretrievably lost, the present is so fickle (kshanikam) that it is more an illusion than real. However the reality is the future that is sure to arrive! It is of the nature of consciousness in the prakrthi that people carry the guilt and the misery of the past rather than the happiness. It is because the nature of worldly existence is such that we have more dhukkam than sukham. The Buddhists points this out (sarvam dhukkam, dhukkam) and attribute this to the consciousness and therefore their remedy lies in the loss of consciousness which they term it as Nirvana. This loss of consciousness is not unknown to us for we experience it in our daily life in the form of deep sleep where neither the world exists nor ourselves. However as you wake up you realize that there has been a real you who has experienced the deep sleep without whom you cannot recall the soundness of your sleep. In this we Advaitins conclude that the pleasantness of the deep sleep is not experienced instantly but only recalled due to the nature of the sleep which is ignorance. Instead of coming to this conclusion the Buddhists focus only on the loss of consciousness during the sleep as the absence of dhukkam and then convert that sleep or ignorance to be made permanent as the remedy! The Advaitins on the contrary point out that the nature existence is consciousness and cannot be done away with. Gita says: "Naasatho vidhyathe bhaavo naabhaavo vidyathe sathaha". The unreal has no existence, the real never ceases to be". The Existence is Consciousness and it is Real. This Conciousness exists even during the sleep (ignorance) as its witness! So our panacea for the misery is really the breaking of this sleep, this ignorance.

Time, Kaala, as we said before is Shiva who is Kaalabhairava. Bhava as part of this Time is also Shiva as extolled in the Veda as "Namo Bhavaaya cha Rudhraaya cha". If the future holds out to be misearable for ever then Veda is meaningless and we need not aspire for anything. Perhaps the endless sleep of the Buddhists would be the one to crave for! But such is not the case as Gita points out that "na abhaavo vidyathe sathaha". And our Vedas point out to Lord Shiva as the Bhava Roga Vaidyanaathan as our salvation to misery.

Now on to second stanza.

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Anbu
PostPosted: Fri Nov 24, 2006 11:10 am    Post subject: Reply with quote

The Shivaanandha created by the combination of Saakshaath Paarvathi and Parameswaraal is described in the prakrthi as a punya theertha. The source of this punya theertha is Sri Parvathi-Parameswaraal's Charithram that flows like a river (Charith). What is this punya charithram? It consists of Parameswara's wonderous leelas of Thripura Samhaaram, Mrithyunjayam which are brought to light in Shiva Puraana, Linga Puraana, Skanda Mahaapuraana and Jagan Maatha's great feats of
Mahishaasura Mardhanam etc that are exemplified in Devi Mahaathmyam, Devi Bhagavatham, Lalithopaagyaanam and so on.

"Ekaanthino yasya na kanchanaartham vaachchanthi ye vai bhagavatprapannaaha| Adyathputham thachcharitham sumangalam gaayantha aanandhasamudhramannaaha||" Who can describe the great Mahimas of this Charitha if Aadhi Sesha of a thousand heads cannot describe it? All we can do is to become swans in this kathaamrutha saras and swim in great delight!

Whosoever remembers this charithra at the time of his greatest misfortune, that very moment of his memory he would be released from his misery. This is His greatest Kaarunyam that swells and floods towards the devotee is described by Bhagavatpaadhaal as "thvachcharitha sarithaha" In this great torrent of water that gushes out smashes to smithreen those sanchitha karmas, does away the aagaami karma and blunts the veeryam of the praarabhda karma. This gives the devotee the parama saanthi to enjoy his Shivaanubhavam!

Thus all our indriyaas that have been immersed into Sivaanandham lose their ability to wander towards the vishayaas and therefore get their layam. Moreover, "Manaha, param kaaranamaamananthi samsaara chakram parivarthayedhyath" says the saasthra. That is it is the manas that is the reason for the wheel of samsaara of birth and death. This is the root cause of all our dhukkam. This huge dhukkam is done away by the flood of Shivaanandam. Also the Sruthi says, "Raso vai saha" and so this Shivaanandam is complete and permanent.

When you take a dip in great theerthas like the Ganga, it removes the paapas that have accrued but does not remove the vaasanas that cause the sins. But the pravaaham of Shivaanandam not only removes all the paapas but also does away the beginningless agnaana that causes the sins. The Sruthi says, "Ethasvaivaanandasyaanyaani bhoothani maathraamupajeevanthi". That Ananda which is held as the greatest Ananda and the root of all Ananda, know that to be Shivaananda. That is it covers all Ananda from manushyaananda to Brahmaananda and beyond!

Thus Paramaacharyaal describes the endless glory of Shivaananda and the means to attain it as Shiva Bajanam.

Aum Nama Sivaaya!

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varadaraja sharma
PostPosted: Fri Nov 24, 2006 12:06 pm    Post subject: Reply with quote

Radhe Krishna,

Radhe Krishna, SLNji, Anbuji

Dakshinamurthy sthuthi says

"bhishaje Bhava roginaam"

Arunagirinathar says

நிலையாத சமுத்திரமான சம்சார துறைகணின் மூழ்கி
நிஜமானதெனப் பலபேசி அதனூடே

he takes us to him who can redeem us from the bhavarogam

பவரோக வைத்தியநாதப் பெருமாளே

its all Guru krupa and bhagavath krupa that Bhagavadh GuNanubhavam is shared

"bakthim muhuf prvahathaam thvayi me prasango
bhooyadanantha mahathaamamalaashayaanaam]
YenanjasolbaNamuruvyasanam bhavabdhim
neshye bhavadhguna kathamrutha paanamaththaha"

Dhruva prays Bhagawan to bless him to be in the association of great Bhagavathaal who are drowned in Bhagavath Bakthi.

And here when Shivadampathi Bakhtaal like Anbuji and SLNji drowns us in Bhagavadh GuNanuvarshanam and Atmaikyabodham what more can one pray from him

Shiva shakthyaikya roopinyai namaha

vardhatham vardhatham
Bhagavadh bakthi nityam vardhatam

Radhe Krishna

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sln41
PostPosted: Sat Nov 25, 2006 7:51 am    Post subject: Meditation of Shiva Reply with quote

त्रयीवेध्यं हृध्यं त्रिपुरहरमाध्यं त्रिनयनं
जटा-भारोदारं चलदुरगहारं मृगधरम् ।
महादेवं देवं मयि सदयभावं पशुपतिं
चिदालंबं सांबं शिवमतिविडंबं हृदि भजे ॥ ३ ॥


trayIvedhyaM hRudhyaM tripuraharamAdhyaM trinayanaM
jaTA-bhArodAraM chaladuragahAraM mRugadharam |
mahAdevaM devaM mayi sadayabhAvaM paSupatiM
chidAlaMbaM sAMbaM SivamativiDaMbaM hRudi bhaje || 3 ||

I meditate in my heart on Paramasiva who is known through the three Vedas, who is sweet to the mind, who destroyed the three cities, who is first of all things, who has three eyes, who looks distinguished with matted locks, who has the moving snake as his necklace, who holds a deer in his hand, who is greatest among all Devas, who is self luminous, who is compassionate to me, who is the lord of all beings, who is the source of wisdom and who is always with Ambika

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जय जय शङ्कर हर हर शङ्कर
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Anbu
PostPosted: Sat Nov 25, 2006 2:59 pm    Post subject: Reply with quote

Our Charanaar has said that of the three Vedas, Yajur Veda is in the middle. In the middle of Yajur Veda is Sri Rudram. And in the middle of Sri Rudram is the great Panchaakshari manthra “Namasivaaya cha”. This shows that the essence of the Veda is the revelation of Shiva. Consider the following the following Thevaaram that highlights the importance of the Pachaakshari manthra.

மந்திரநான்மறையாகியவானவர்
சிந்தையுணின்றவர் தம்மையாள்வன
செந்தழலோம்பியசெம்மைவேதியர்க்
கந்தியுண்மன்திரமஞெழுத்துமே.
(பன்சாக்ஷரத்திருப்பதிகம்)

காதலாகிக்கசிந்துகண்ணீர்மல்கி
ஓதுவார்தமைநன்னெறிக்குய்ப்பது
வேதநான்கினுமெய்ப்பொருளாவது
நாதனாமநமச்சிவாயமே.
(நமச்சிவாயதிருப்பதிகம்)

The dhyaana mahimaa of this greatest of all manthras destroys the kaama krodha lobha madha maathsaryam of all the living beings and brings unto them the nirmala aananda swaroopam. If dhyaanam of the panchaakshari could bring this loftiest peace what will be the effect if a person could abandon karthruthvaabhimaanam, abandon the fruits of karma and dedicating them to Parameswara? Bhagavan Ramana says: “Easwaraarpitham nechyayaakritham chithasodhakam, mukthi saadhakam.”

In the puraana the three asuras Thaarakaakshan, kamalaakshan and vidyunmaali had made mayan to construct for them three fantastic flying forts made of iron, silver and gold with which they would fly into every city of the naras and devas and harass them. These three forts would join in a single line once every three thousand years. If at that time these three forts could be shot by a single missile then only they could be destroyed. Devas surrendered to Parameswara and pleaded with him to come to their rescue from the harassment of these three asuras.

KshoNi yasya rathO rathaangayugaLam chandraarka bimbadhvayam, kodhanda: kanakaachalo hariraboodhbhaaNo vichissaaradhi| ThooNiro jaladhirhayaa: sruthichayO mourvI bhujangaadhipa: ThansminmE hrudhayam ramathaam parabrahmaaNi|| To him this bhoomi became the chariot, Chandra sooryaaL became the wheels, mahaa Meru parvadham became the bow, Vaasuki the great sarpa raja became the thick thread that ties the ends of the bow, Mahaa Vishnu became the arrow, Brahma was the charioteer, the four Vedas became the four horses of the ratham the ocean became the ambaraadhooNi. This was the spectacular vehicle on which Shiva rode towards the three asuras who have joined in a single line and shot them all with one single arrow and destroyed them. Such is the feat of this greatest Parameswara. The thathwaartham of this story is that the jeeva raasis with their three bodies (sthoola sukshma kaarana sariras) do greatly suffer from the ills of the miserable samsaara which is due to not knowing who we are. It is only due to the relationship that we have to this sthoola sookshma kaaraNa sareerams that these sufferings ensue. It is the Shivaanubhavam and Shivagnanam that removes these sufferings and brings us the Moksha. ‘Gnanam Maheswaraadhichcheth’ is the saasthra. To attain this advaita gnana Parameswara’s grace is absolutely necessary.

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Dravidadwija
PostPosted: Sat Nov 25, 2006 6:41 pm    Post subject: Om nama Sivaaya Reply with quote

स्वात्मानन्द लवी भूत ब्रह्मात्यानन्द सन्त्तति:

बान्धवा: शिवभक्ताश्च स्वदेशॊ भुवनत्रयम्

Hara Namaf Parvati Pataye
Hara Hara Maha Deva


Jaya Jaya Sankara Hara Hara Sankara
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sln41
PostPosted: Sun Nov 26, 2006 7:38 am    Post subject: Bhakti of Shiva Only - Verse 4 Reply with quote

सहस्रम् वर्तन्ते जगति विबुधा: क्षुद्रफलदा
न मन्ये स्वप्ने वा तदनुसरणं तत्कृतफलम् ।
हरि-ब्रह्मादीनामपि निकिटभाजा-मसुलभं
चिरं याचे शंभो शिव तव पादांभोज-भजनं ॥ ४ ॥


sahasram vartante jagati vibudhA: kShudraphaladA
na manye svapne vA tadanusaraNaM tatkRutaphalam |
hari-brahmAdInAmapi nikiTabhAjA-masulabhaM
chiraM yAche SaMbho Siva tava pAdAMbhoja-bhajanaM || 4 ||

In this world thousands of Gods exist which give small rewards. Even in dreams I won’t consider praying to them or think of the benefits that accrue from them. I shall always beg to worship your lotus feet though it is difficult even for Brahma and Vishnu who are close to you.

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जय जय शङ्कर हर हर शङ्कर
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Anbu
PostPosted: Sun Nov 26, 2006 6:06 pm    Post subject: Reply with quote

In explaining the last stanza we said that the essence of the Vedas is the revelation of Shiva. In fact the Vedas also reveal the Sivashakthi Aikyam because Sri Rudram says: “Nama Sivaaya cha Sivatharaaya cha”. The Vedas also say “NamasivaayEthi keelakam, SivatharaayEthi Shakthihi”. In this stanza AchaaryaaL emphasizes the Eka Bhakthi pointing out the futility of worshipping the sahasra devathaas. Given below are two verses from Thevaaram composed by Sri Sundaramoorthi Nayanar that combines both Sivashakthi Aikyam and Eka Bhakthi.

பொன்னார் மேனியனே புலித்தோலையரைக்கசைத்து
மின்னார் செஞ்சடைமேன் மிளிர்கொன்றையணிந்தவனே
மன்னே மாமணியே மழபாடியுண்மாணிக்கமே
அன்னேயுன்னையல்லாலினியாரை நினைக்கேனே.
(சுந்தரமூர்த்தி நாயனார்)

சந்தாருங்குழையாய் சடைமேல்பிறைதாங்கினல்ல
வெந்தார் வெண்பொடியாய் விடையேரிய வித்தகனே
மைந்தார் சோலைகள்சூழ் மழபாடியுண் மாணிக்கமே
எந்தாய் நின்னையல்லால் யினியாரைநினைக்கேனே.
(சுந்தரமூர்த்தி நாயனார்)

In Soothasamhitha it is said “vrukshasya moolakesena shaaka: pushyanthivai yatha| SivE rudrajabaath preethE preethaa Evasya dEvatha:|| That is, just as when you water the root of a tree various branches of it are benefited, in the same way by doing rudrajapam you satisfy all the devathas. Therefore whosoever wants what different phalas, he does not have to worship many different devatas but by doing Siva Japam he can gets all he wants. Because Shiva fulfils every desire of a person he is called ‘Ashuthosh’. Moreover the contention is not that Shiva supersedes other devathas but that every devatha is none but Shiva only. He is the one who is sitting, he is the one who is lying down, he is the one who is sleeping, he is the one who is awake, he is the one who is standing, he is the one who is running, he is the one who is in the midst of the sabha, he is the one who is the sabha naayaka, he is the one who is a carpenter, he is the one who is a potter, he is the one who is a hunter and he is the one who is a fisher and so on. This describes Shiva to be the one who is in many roopas. In Sri Rudram He is variously described as having Sarveswarathwam, Sarvasareerathwam and Sarvaandaryaamithwam.

In this stanza Adhi Shankara shows his dhruda bhakthi by saying that he will not worship anyone but Shiva and that it would not deter him even knowing that great beings such as Vishnu and Brahma would find it difficult to reach Shiva. I would like to remind to the readers of the great story of Arunaachala where Brahma and Vishnu were unsuccessful in finding the head or the feet of Lord Shiva.

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naathigan
PostPosted: Mon Nov 27, 2006 6:38 am    Post subject: Reply with quote

I think Ashutoshi means who gets pleased easily. Asu means Immediate and Tosha means contentment. Santosha, Paritosha are various degrees of pleasure/satisfaction
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Anbu
PostPosted: Mon Nov 27, 2006 6:52 am    Post subject: Reply with quote

Dear Naathiganji,

You are perfectly right. I am talking about the effect here. There is a logic that the effect is nothing but the cause.

With Narayanasmrithi,
Anbu

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sln41
PostPosted: Mon Nov 27, 2006 7:17 am    Post subject: Seeking Mercy - Verse 5 Reply with quote

स्मृतौ शास्त्रे वैध्ये शकुन-कविता-गान-फणितौ
पुराणे मन्त्रे वा स्तुति-नटन-हास्येष्वचतुर: ।
कथं राञां प्रीतिर्भवति मयि कोऽहं पशुपते
पशुं मां सर्वञ प्रथित कृपया पालय विभो ॥ ५ ॥


smRutau SAstre vaidhye Sakuna-kavitA-gAna-phaNitau
purANe mantre vA stuti-naTana-hAsyeShvachatura: |
kathaM rA~jAM prItirbhavati mayi ko&haM paSupate
paSuM mAM sarva~ja prathita kRupayA pAlaya vibho || 5 ||

I don’t possess expertise of scriptures Manusmruti, Siksha, Kalpam, Vyakaranam, nruktam, chandas, Jyotisham, medicine, Sakunam, arts of pleasing others with poems and music, in explaining Puranas, proper use of Mantras, praising, acting and humour. How will the kings be pleased with me? Oh lord of all beings, all knowing, famous, all pervading, who am I ? Please protect this ignorant being with your mercy.

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जय जय शङ्कर हर हर शङ्कर
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KSG
PostPosted: Mon Nov 27, 2006 8:05 am    Post subject: Reply with quote

I agree. If bestowing the desire can happen without pleasing the bestower then the cause effect relationship is broken and worship would be meaningless and would come to naught. If it is admitted that pleasing is the cause then the easiest to please wins over the difficult ones.

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Dravidadwija
PostPosted: Mon Nov 27, 2006 3:36 pm    Post subject: aanandamayi maa aanandamaa Reply with quote

ānandāmrta karshinyai namaha
sudhāsārābhi varshinyai namaha


Namaskarams to all Mahā Deva Bhaktas.

Instantaneous grants for spontaneous prayers, given with pleasure by the The Most Auspicious, wonderful Sri Anbuji.

ātmanastu kamaaya sarvam priyam bhavati

The joyful dancer is most pleased with (and absorbed in) his expression of cosmic proportions. He is pleased with all for he knows, too well the cause.

Everyone is ruled by the Lord himself, since he is the karmaphala-dātā and also karmaphala-rūpa, in the form of results, āśurathaya ca. Unto this Iśvara, our salutations.

Jaya Jaya Sankara
Hara Hara Mahadeva

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Anbu
PostPosted: Mon Nov 27, 2006 3:45 pm    Post subject: Reply with quote

Is there a bhoga greater than that was enjoyed by the great Mahabali? Even Mahaabali who held the saarvabhauma padhavi of the trilokas understood that nothing would be achieved by these padhavis and realized that he had wasted his life like a pasu. ‘pasyanthi ithi pasavaha’ – what is prathyaksham was taken by me as sathyam and I was satisfied and had wasted my time. “Aham prathyayavedhyam jeevathathvam kim?” What is the thathvam of that jeevathma that is known by the sound ‘I’? O Sarvavyaapi, I surrender to you. You are the One to do away with my ‘pasuthwam’. So please, please give me that upadesam that will release me from the shackles.

தானமுந் தவமும்யோகத் தன்மையும் உணரா வென்பால் ஞானமுந் தெவிட்ட இன்ப நன்மையும் நல்குவாயோ
(தாயுமானவர்)

Whosoever chants this sloka in Sivasannidhi and prostrates before Pasupathi is sure to be released from his pasuthvam.

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sln41
PostPosted: Tue Nov 28, 2006 7:16 am    Post subject: Debate is Useless - Verse 6 Reply with quote


घटो वा मृत्पिन्डोऽप्यणुरपि च धूमोग्नि-रचल:
पटो वा तन्तुर्वा परिहरति किं घोरशमनम् ।
वृथा कन्ठक्षोभं वहसि तरसा तर्कवचसा
पदांभोजं शंभो-र्भज परमसौख्यं अज सुधी: ॥ ६ ॥



ghaTo vA mRutpinDo&pyaNurapi cha dhUmogni-rachala:
paTo vA tanturvA pariharati kiM ghoraSamanam |
vRuthA kanThakShobhaM vahasi tarasA tarkavachasA
padAMbhojaM SaMbho-rbhaja paramasaukhyaM aja sudhI: || 6 ||

Arguments whether it is a pot or mud or atom, smoke or fire, mountain, cloth or thread can only pain the throat but won’t relieve you of death. Oh intelligent one, worship the lotus feet of Shambu and seek the supreme comfort

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जय जय शङ्कर हर हर शङ्कर
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Anbu
PostPosted: Tue Nov 28, 2006 3:57 pm    Post subject: Sivaanandalahari - sloka 6 Reply with quote

Aum

கைவல்யஞானநீதி னல்லோருரைக்கிலோ கர்மமுக்கியமென்று நாட்டுவேன்
கர்மமொருவன் நாட்டிலோ பழய ஞானமுக்கியமென்று நவிலுவேன்
வடமொழியில் வல்லானொருத்தன்வர வுத்ராவிடத்திலே வந்ததா விவகரிப்பேன்
வல்ல தமிழறிஞர் வரின் அங்ஙனே வடமொழியில் வசனங்கள் சிறிதுபுகல்வேன்
(தாயுமானவர்)

What can stop the terrible arrival of Yama? It is the Saakshaath ParamEswaraaL’s Paadham. In order to attain it all the praanis have to do Shiva bajanam. That is the easiest way to stop Yama. When this is so, ‘dhustharkaath suviramyathaam’, why do you do himsa to your buddhi by indulging in arguments that have no relevance to the Sruthi just because it gives you small pleasures? This is not the best way nor is it adviseable to reduce your buddhi which is capable of understanding the most subtle meanings of the Sruthi.

‘Naanya: panthaa vidyathE ayanaaya’. Moksha cannot be attained without resorting to Brahmavichaaram. Every mumukshu should be steadfast in conducting his inquiry and therefore please understand that arguments are not totally discouraged. However ‘dhustharkaathsu viraagyathaam’, it is necessary to shun kutharka vaadham. You should only do anusandhaanam of Sruthi related tharka. This secret was given to Nachikethus by Yama in the manthra ‘naishaa tharkENamathiraapanEya’. Yama says that all arguments that are unrelated to Sruthi are incapable of delivering Maksha padhavi.

கற்றதுங் கேட்டதுந்தானே ஏதுக்காக
கடபடமென் றுருட்டுதற்கோ கல்லால் எம்மான்
குற்றமறக் கைகாட்டுங் கருத்தைக் கண்டு
குணங்குறியற் றின்பநிட்டை கூட அன்றோ
(தாயுமானவர்)

Thus to be interested in and brought into swaanubhoothi of Sruthi related tharka one should have done sukruthu in many janmaas. No way could it be otherwise. Even if a person has attained the Gnana that the Aathmaswaroopam is non-different from Brahman because of his poorva punya that enabled him to know it through the saasthras such as tharkam, Veda pramaanam, nyaayam etc. you cannot definitely say that he has attained Moksha. This is because people have the tendency, at the very moment of attaining kinchitha gnaanam, afflicted by kaama and krodha etc., begin to roam around thinking there is no one greater than them. In such state if one does the tharka even those that relate to the Sruthi there is no benefit if there is ahambhaavam and lack of Parameswara bhakthi. Only those who have druda bhakthi to Gnaana dhaatha Shambu can alone get Moksha. This is emphasized in ‘yathaa gnaanam vinaa mukthi: naasthyupaaya sathairapi| Thathaa bhakthim vinaa gnaanam naasthyupaayasathairapi|| That is, just as you cannot attain Mukthi without Brahmagnaanam, you cannot also attain Brahmagnaanam and Mukthi without druda bhakthi of Parameswara. This is emphasized by Sri Bhagavat Paadhaal in this sloka. (contd.)

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Anbu
PostPosted: Tue Nov 28, 2006 4:02 pm    Post subject: Reply with quote

Brahma nishtaas who have known this rahasyam ceaselessly do Easwaradhyaanam. Our Bhaashyakkaara says ‘mukthaa api leelayaa vigraham kruthvaa bhajanthe’. Even those who have attained Mukthi (note the word ‘api’ that emphasizes this) do poojanam of the mangala vigraham of Parameswara. Doing Bhagavat Bhakthi is a swaabhaavika lakshanam of Mukthaas. This is indicated by the word ‘leelayaa’. Aachaaryaal describes ‘leelayaa’ as “leelayaa, hEthunaa na thu bhaddhajeevavath, karmahethunaa, vigraham, kruthvaa, swayamEva dhEham dhruthvaa saayujyaadhimukthimanaadruthya bhajantheethi.” That is, it is not like the bhakthajeevas that they take a sareeram according to their poorva karma (which always happens by karthuraagnayaa) and do the bhajanam but of their own accord (swayam sankalpam) they do this in order to swim like the swans in Amrithasaras.

Thus this sloka lays stress on Easwara Bhakthi as the most superior one and that every mumukshu should completely shun the dhustharkam which causes the wasting of the precious life just like the frog that was caught in the terrible mouth of the poisonous teeth of a snake, unaware of its imminent death was trying to catch a fly that was passingby! ‘Samsaara sarpadhashtaanaam janthoonaam avivEkinaam| Chandrasekhara Paadhaabhja smaraNam paramoushadham|| To those praaNis who are bitten by the samsaara sarpam that causes punarapi jananam, punarapi maranam, only the ocean of mercy Sri Chandrasekhara (My crores of saashtaanga namaskaarams to our ParamaachaaryaaL Sri Chandrasekhara Saraswathi SwaamigaL) remains as the great aushadham to this halaahala visham of the snake of samsaara. So let us all resolve to do Shivadhyaanam always.

Aum Namasivaaya|

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varadaraja sharma
PostPosted: Wed Nov 29, 2006 4:48 am    Post subject: Reply with quote

Radhe Krishna,

AcharyaL in Shivanandalahari :

वृथा कन्ठक्षोभं वहसि तरसा तर्कवचसा

Narada in Narada Bakthi suthram :

74th suthram :

वादो नावलम्ब्य:

Bhagavan baktha sulabhan

Radhe Krishna

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KRS
PostPosted: Wed Nov 29, 2006 5:34 am    Post subject: Reply with quote

Dear Sri SLN Ji, Sri DD ji, Sri Anbu Ji and Sri VS Ji,

What a tour de force! I know some of you think that I am a hated 'secularist'. But from the bottom of my heart, please accept my felicitations for posting some brilliant slokas that illuminate the essence of our faith. I look forward to reading postings in this thread each and every day as I do in the threads of Srimathi Thailar Ji, Sri Sankarkumar Ji and Sri DD Ji.

Thank you for throwing light on the aspect of our religion, with which I was not very familiar with.

Pranams,
KRS
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sln41
PostPosted: Wed Nov 29, 2006 7:17 am    Post subject: All actions for Siva only - Verse 7 Reply with quote

मनस्ते पादाब्जे निवसतु वच:स्तोत्र-फणितौ
करौचाभ्यर्चायां श्रुतिरपि कथाकर्णन-विधौ ।
तव ध्याने बुद्धि-र्नयन-युगलं मूर्ति-विभवे
परग्रन्थान् कैर्वा परमशिव जाने परमत: ॥ ७ ॥


manaste pAdAbje nivasatu vacha:stotra-phaNitau
karauchAbhyarchAyAM Srutirapi kathAkarNana-vidhau |
tava dhyAne buddhi-rnayana-yugalaM mUrti-vibhave
paragranthAn kairvA paramaSiva jAne paramata: || 7 ||

Oh Paramasiva, may my mind focus on your lotus feet, words on praising you, my two hands on doing Archana, my ears in hearing your holy stories, brain in meditating on you and eyes on your beauty. After all these I don’t need to know any other holy books

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जय जय शङ्कर हर हर शङ्कर
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sln41
PostPosted: Wed Nov 29, 2006 7:29 am    Post subject: Reply with quote

I am enjoying the posts of Anbuji in particular. Also my appreciation to Varadaraja Sharmaji for his research on Bhakti comparing the Narada Sutra and Sivananda Lahari. It is very appropriate.

I must also thank Sri. KRS ji for the encouragement given to all.

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जय जय शङ्कर हर हर शङ्कर
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KSG
PostPosted: Wed Nov 29, 2006 10:24 am    Post subject: Reply with quote

Sri KRSji, Namaskaram. Please do not be hard on yourself. It is not what others think of you that counts rather what you think of yourself. I see you being pleased in the company of Sat Purushas. Sat Sanghasse nissangathwam says our AchaaryaaL. Thoughts are fickle and they change like crazy. I know my views have changed many times and so should be yours of others. If all of us understand that thoughts are asaaswatham and are not worth holding then we would know that the One behind these thoughts are non-different from one another. Knowing our own true Self is 'Ayye, adhi sulabham' says Bhagavan Ramana. I know you are a devotee of Bhagavan Ramana and I am sure you would agree with me.

Regards,
KSG

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Anbu
PostPosted: Wed Nov 29, 2006 4:00 pm    Post subject: Reply with quote

Aum

அஞ்சும் அடக்கடக் கென்பர் அறிவிலர்
அஞ்சும் அடக்கும் அமரரும் அன்கிலை
அஞ்சும் அடக்கில் அசேதனமா மென்றிட்டு
அஞ்சும் அடக்கா அறிவறிந் தேனே.
(திருமந்திரம்)

Here the Saint Thirumoolar tells us that it is not possible to control the indhriyaas because it would be to go against their nature. What is their nature? The nature of the sense organs is to go towards the sense objects. What happens when they go to the sense objects? The indhriyas get hurt and the mind is drawn towards the sense objects and away from the Self. This is like the fly that get attracted by the fire and eventually consumed by it. Instead if the indhriyas are directed towards the worship of Easwara then they would by default not go towards sense objects. This is what Thirumoolar means by saying “அஞ்சும் அடக்கா அறிவு”

“Aathmaavaa arE dhrashtavya: srOthravyO manthavyO nidhidyaasithavya:” This upanishadic statement teaches us the importance of dhyaanam to attain Brahmasaakshaathkaaram. Why dhyaanam? Because it is the surest way to disengage the indhriyas whose tendency is to go to sense objects and (thus) turn our mind to bahirmukham. Dhyaanam turns the mind inwards into antharmukham and because of this the indhriyaas are automatically put to rest. “Paramasthu pumaan dhyaathO, dhrushta: keerthitha: sthutha: sampoojitha: smrutha: praNatha paapmana: sarvaanunmoolayathi” so say the saasthra. By sticking to a maarga of any of Shiva swaroopa dhyaana or Shiva swaroopa dharsana, or Shiva naama sankeerthana or Shiva sthuthi or Shiva pooja or just Shiva namaskaara it would burn the jeeva’s sins root and stem. It also burns the soham and moham that causes the karmas of punya and paapa which in turn causes one to be born and dead repeatedly in this ocean of samsaara. Needless to say that there can be no other mangala swaroopam than Shiva. Knowing that Shiva kainkaryam alone is capable of giving MOksha, one should dedicate his mind to the sacred feet of Shiva and it will bring all indhriyaas into focus in the worship of Shiva.

தத்துவப்பேயோடே தலையடித்துக் கொள்ளாமல்
வைத்த வருள் மோன வள்ளலையே--நித்த மன்பு
பூணக்கருது நெஞ்சு போற்றக்கர மெழும்புங்
காணத்துடிக்கு மிருகண்.
(தாயுமானவர்)

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KRS
PostPosted: Thu Nov 30, 2006 4:59 am    Post subject: Reply with quote

KSG wrote:
Sri KRSji, Namaskaram. Please do not be hard on yourself. It is not what others think of you that counts rather what you think of yourself. I see you being pleased in the company of Sat Purushas. Sat Sanghasse nissangathwam says our AchaaryaaL. Thoughts are fickle and they change like crazy. I know my views have changed many times and so should be yours of others. If all of us understand that thoughts are asaaswatham and are not worth holding then we would know that the One behind these thoughts are non-different from one another. Knowing our own true Self is 'Ayye, adhi sulabham' says Bhagavan Ramana. I know you are a devotee of Bhagavan Ramana and I am sure you would agree with me.

Regards,
KSG


Dear KSG Ji,
I sincerely do not understand what you mean. I am seldom hard on myself (especially not this time) - I don't know why I should be. I always appreciate any good works and ideas that are presented in a splendid fashion. I am never hesitant to show my appreciation to the brilliant ideas others exhibit.

But this does not mean that I will be shy about discussing about ideas that are expressed which I think lack proper grounding and scholorship.

I apologize to the gentlemen Sri SLN Ji, Sri Anbu Ji, Sri DD Ji and Sri VS Ji for this break in the thread. But unfortunately I have to clear up the mis-understanding.

KSG Ji, please let the thread go forward without any more undue interruptions. Thank you.

Pranams,
KRS
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sln41
PostPosted: Thu Nov 30, 2006 7:16 am    Post subject: Shiva is the greatest of all Gods- verse 8 Reply with quote

यथा बुद्धि-श्शुक्‍तौ रजत-मिति काचाश्मनि मणि-
र्जले पैष्टे क्षीरं भवति मृगतृष्णासु सलिलम् ।
तथा देव-भ्रान्त्या भजति भवदन्यं जडजनो
महादेवेशं त्वां मनसि च न मत्वा पशुपते ॥ ८ ॥


yathA buddhi-SSuk^tau rajata-miti kAchASmani maNi-
rjale paiShTe kShIraM bhavati mRugatRuShNAsu salilam |
tathA deva-bhrAntyA bhajati bhavadanyaM jaDajano
mahAdeveSaM tvAM manasi cha na matvA paSupate || 8 ||

Oh Lord Pasupati, the way our intellect considers shell as silver, glass stones as gem, flour mixed in water as milk, the mirage as water, the same way the foolish people worship other gods instead of worshipping you, the Lord of all Gods.

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जय जय शङ्कर हर हर शङ्कर
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varadaraja sharma
PostPosted: Thu Nov 30, 2006 8:11 am    Post subject: Reply with quote

Radhe Krishna

Through the below shlokam acharyaL tells us our living body has any meaning when every avayavam is used for bhagavath bakthi.

मनस्ते पादाब्जे निवसतु वच:स्तोत्र-फणितौ
करौचाभ्यर्चायां श्रुतिरपि कथाकर्णन-विधौ ।
तव ध्याने बुद्धि-र्नयन-युगलं मूर्ति-विभवे
परग्रन्थान् कैर्वा परमशिव जाने परमत: ॥


I remember a nice thevAram which is very similar to this shlokam. That much I remember from the same is given below. There may be mistakes.

தலையே நீவணங்காய் தலை மாலை தலைக்கணிந்து
தலையாலே பலிதேருந் தலைவனை தலையே நீ வணங்காய்

கண்காள் காண்மின்களோ கடல் நஞ்சுண்டகண்டன்றன்னை
கண்காள் காண்மின்களோ

Unfortunately I do not remember the complete thevaram and am in a place where I could not get the complete thevaram.

Shri.Anbuji and Shri.Anushaji have posted many thevarams in the past. I request them to please post the complete thevaram. I would be grateful for the upakaram.

அடியவர் சீர்பாததூளி என் சென்னியதே

KRSji , Radhe Krishna ,it is said that when one gets bakthi, the following happens:

यल्लब्ध्वा पुमान् सिद्धो भवति
अमृतो भवति तृप्तो भवति

न द्वेष्टि न रमते


What we could share in the universe is mutual affection. And all of us have lots of affection for you.

Radhe Krishna

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vidhi kriya vihinaanaam gathir govinda keerthanam
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sln41
PostPosted: Thu Nov 30, 2006 1:13 pm    Post subject: Reply with quote

Wonderful VSji. Bhakti is the only thing worth doing in one's birth

Regards.

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जय जय शङ्कर हर हर शङ्कर
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Anbu
PostPosted: Thu Nov 30, 2006 8:50 pm    Post subject: Sloka 8 Reply with quote

Those ignorant ones who have not known the Mahima of Saakshaath Parameswara worship anyadevathaas. The root cause of this is agnaanam. Only those who have done sukrtham in the past many janmaas would have the thought to do bhakthi to Parameswara. Others certainly would not. Especially the ordinary folks driven by kaamam would not easily have bhakthi to Parameswara.

Therefore all the praanis should try their utmost to do Easwara bhakthi, otherwise their janmaa would be wasted. The Sruthi says: “ThamEva vidhithvaathimruthyumEthi naanya: panthaa vidyathE ayanaaya.” Only that nirmala aathmagnaanam has the ability to give Moksha Saamraajyam. The saasthra says: “Paramaadhvaitha vignaanam krupayaavaidhadhaathiya:| Sowyamguru: guru: saakshaath Shiva eva na samsaya: ||” The one who is capable of giving upadesa of aathmagnaana is none other than saakshaath gnaana dhaathaa Parameswaran. Therefore Parameswara’s anugraham is very much essential to all the praanis. This is the secret. Without knowing this the mooda jana worship anyadevathaas.

Just as a person takes a seashell as silver as he sees it from a distance, a broken glass piece as a diamond, rice flour mixed in water as milk and mirage as water, those confused devabraanthaas worship anyadevathas thus wasting their janma.

In truth, ‘Sat’ means that which has no destruction in all the three periods of time. And one should understand this ‘Sat’ as Parameswara. In the same way that which cannot be found in space and time is ‘asat’. Two examples for ‘asat’ are ‘the son of a barren woman’ or ‘a hare with two horns’. From this you have to come to the conclusion that ‘asat’ has no beginning and ‘Sat’ has no end. Knowing this secret of ‘Sat’ and ‘asat’ you should understand that those objects that have ‘sat-asat’ vilakshaNam are all creation of braanthi (error, confusion) and they are not truly ‘Sathyam’. That is what our great AacharyaaL means when he says in this sloka of Sivaanandalahari: “sukthou rajathamithi kaachaasmani manirjalE paishtaksheeram bhavathi mrugathrushnaasu salilam” using the four examples of seashell, broken glass piece, rice-flour mixed in water and the mirage.

That is, an avidvaan, seeing a seashell in front of him enjoys its sight as that of silver. Vedaanthis call this as ‘sukthi rajatham’. Sukthi rajatham is not real knowledge (yadhaartha gnaanam) but only a brama or error. Why? Because it is neither ‘Sat” nor ‘asat’. If it is ‘Sat’ it cannot have destruction in all three periods of time. But we do know all objects including the seashell have destruction in time. In this particular case, the moment it is known that it is seashell its ‘silverness’ is destroyed or rather the knowledge that it is silver is destroyed. And if it were ‘asat’ you would never have known be it either as a shell or as silver. (Just as you would never have come to know of a hare with two horns).

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Anbu
PostPosted: Thu Nov 30, 2006 8:54 pm    Post subject: sloka 8 contd. Reply with quote

In prakrthi, we see sukthi rajatham all around. We cannot call it ‘asat’ for we know it exists and at the same time we cannot call it ‘Sat’ either for it does not last. Since their rajatha gnaanam is seen to end in time we come to the conclusion that all objects are of ‘sat vilakshaNam’. If the rajatha gnaanam is held to be ‘asat’ then it has to remain unknown like a hare with two horns, however we do see the objects therefore they are not ‘asat’ and we have to conclude that this rajatha gnaanam has ‘asat vilakshaNam’. But then we have concluded earlier that this rajatha gnaanam has ‘sat vilakshaNam’! This is truly contradictory!! Since sukthi rajatham is seen to have both ‘sat vilakshanam’ and ‘asat vilakshaNam’ Vedaanthis call it as false, poi, mithya.

What do we understand from this? Clearly ‘Sat’ is not false for it exists for ever. And ‘asat’ is also not false for it never exists. What is false is that which seems to exist but not really, that entity that has ‘sat-asat vilakshaNam”. What is the cause of this? It is the ‘brama’, the error, the confusion. You may say that it is seen to be real in everyday life by our own prathyakshaanubhava, however, we would not accept that they are products of yadhaartha gnaanam. Just as those objects we see in our dream are real during our dream time and yet they disappear without a trace when we wake up, these objects that have ‘sat-asat vilakshaNam’ give us a sense of reality as we enjoy them but have no reality in paaramaarthika dhasaa. Therefore O! ParamporuLe! Your swaroopam is the adhishttanam for everything. It is only due the root avidya that people due to ‘brama’ imagine thousand different devathaas and worship them. Hey Prabho! Their actions, however in no way bring down your Mahath. In reality your swaroopam, no doubt, remains as Chith, as Sadhaanandham, as Advitheeyam, as Akandam, as Achalam, as Kootastham, as Pragnaanaganam and above all as Shivam. Hey PasupathE! It is true that you pervade all the anyadevathaas that were projected on you just as the rope pervades the snake that was projected on it by brama.

If people say that even though the anyadevathaas were projected on you due to brama yet because your are their adhishtaanam that they have borrowed your existence and are shining with it and therefore worshipping them would tantamount to worshipping you. But O! Parameswara! These people are wrong because those projected deities get destroyed in time and thus they have binnathwam of their existence whereas you are the real SAT that is indestructible. Therefore even though these projected deities borrowed your existence they have never been in you. AachaaryaaL says in his Geetha Bhaashyam, “Dhivishta ivaadhithyE kalpithaani jalachalanaadheeni mayi kapithaani bhoothaani, paramaarthathO, mayi na santhi” and also the Sruthi “asango nahisajjathE”. (contd.)

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Anbu
PostPosted: Thu Nov 30, 2006 8:56 pm    Post subject: Sloka 8 contd. Reply with quote

The meaning of these is the sun is reflected in the water and there is motion in the water that makes the sun which is in the sky to look like moving. In the same way due to jata bhuddhi people project anyadevathaas as Parameswara. But in Paaramaarthika dhasa “kalpitha kalpithayO: sambandhaayOgaath”, i.e. Parameswara is swadhasiddhan and how can a projected devatha have connection with Him? To clarify further, how can a projected snake on a rope have connection with a rope?

It may be asked as follows: In Geetha Sri Krishna says: “yEpyanya devathaabhaktha yajanthE sraddhayaan vithaa:| thEpi maamEva kounthEya yajanthyavidhipoorvakam|| Even though one does not think of Parameswara in his worship of anyadevathaas, the worship reaches only Parameswara who is the phaladevathaa. When such is the case why not worship anyadevathaas? Why should those people who worship anyadevathas be denounced as mooda janas carried away by brama? To this argument Sri Krishna assuages with the word “avidhipoorvakam” in the above mentioned sloka in Geetha. The saasthra says: “Shiva: Shiva: Shivaschaiva naanyadhastheethi kinchana”. If a person has the dhruda pragnaa that it is Parameswara who is holding andacharaacharam in respective peace and happiness, then that person would neither be a jatan nor a braanthan. He is a parama gnaani. If a person does not have this consciousness and if he worships anyadevathas even with sraddha the benefits to him will be very meager and that too would not be permanent. This great secret is given by Adhi Sankara in his Geetha Bhaashyam: “samaanE api aayaasE maamEva na bhajanthE agnaanaath, thEna thE alpaphala bhaaja: bhavanthi.” One may have a small doubt here. If in reality the aaraadhanas done to anyadevathaas go to Parameswara, how can the superior phalas that could have accrued be denied just because a person is not conscious of the fact that his worship indeed reaches Parameswara? We reply to this with the following example. A person lives in a house that is standing on a ground buried with a treasure. As long as he is ignorant of this treasure he does not have the happiness that he would otherwise have had, had he known that he is sitting on a treasure. Again when he knows that he is sitting on a treasure his happiness will no doubt be immense. In the same way in this prakrthi as long as a man is not aware that all the anyadevathaas are merely Parameswara’s vibhuthi, so long will be the meagerness and impermanence of the phala of his worship of anyadevathaas. But as soon as he realizes that his worship is actually the worship of Parameswara he gains Brahmaanandham (Shivaadhanyath na kinchana).

Thus we have to realize the superiority of the consciousness of the worship by understanding the Mahaavaakya “Pragnaanam Brahma” that teaches the swaroopa lakshaNam of Parameswara. This in turn leads us to the realization of ‘sivoham’ of our oneness with Parameswara in Sivaanandalahari!

Sivoham, Sivoham.

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JaiShankar
PostPosted: Fri Dec 01, 2006 12:12 am    Post subject: Reply with quote

Wow! This is a fantastic discourse!! Thank you Anbuji for explaining such a tough subject as 'sat-asat vilakshaNam' in a very simple and easy to understand way with examples. I would never have understood just by reading the sloka. My many Namaskaarams to you.

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anushachennai
PostPosted: Fri Dec 01, 2006 3:59 am    Post subject: Thevaram by Sri Thirunaukkarasar Nayanar (Appar Swamigal) Reply with quote

Dear Sri Varadharaja Sharma

Here is the entire text of the thevaram that you had desired.

This is part of திருஅங்கமாலை in the Fourth Thirumurai.

தலையே நீவணங்காய் - தலை
மாலை தலைக்கணிந்து
தலையா லேபலி தேருந் தலைவனைத்
தலையே நீவணங்காய்.

கண்காள் காண்மின்களோ - கடல்
நஞ்சுண்ட கண்டன்றன்னை
எண்டோ ள் வீசிநின் றாடும் பிரான்றன்னைக்
கண்காள் காண்மின்களோ.

செவிகாள் கேண்மின்களோ - சிவன்
எம்மிறை செம்பவள
எரிபோல் மேனிப்பி ரான்றிறம் எப்போதுஞ்
செவிகள் கேண்மின்களோ.

மூக்கே நீமுரலாய் - முது
காடுறை முக்கணனை
வாக்கே நோக்கிய மங்கை மணாளனை
மூக்கே நீமுரலாய்.

வாயே வாழ்த்துகண்டாய் - மத
யானை யுரிபோர்த்துப்
பேய்வாழ் காட்டகத் தாடும் பிரான்றன்னை
வாயே வாழ்த்துகண்டாய்.

நெஞ்சே நீநினையாய் - நிமிர்
புன்சடை நின்மலனை
மஞ்சா டும்மலை மங்கை மணாளனை
நெஞ்சே நீநினையாய்.

கைகாள் கூப்பித்தொழீர் - கடி
மாமலர் தூவிநின்று
பைவாய்ப் பாம்பரை யார்த்த பரமனைக்
கைகள் கூப்பித்தொழீர்.

ஆக்கை யாற்பயனென் - அரன்
கோயில் வலம்வந்து
பூக்கை யாலட்டிப் போற்றி யென்னாதவிவ்
வாக்கை யாற்பயனென்.

கால்க ளாற்பயனென் - கறைக்
கண்ட னுறைகோயில்
கோலக் கோபுரக் கோகர ணஞ்சூழாக்
கால்க ளாற்பயனென்.

உற்றா ராருளரோ - உயிர்
கொண்டு போம்பொழுது
குற்றா லத்துறை கூத்தனல் லால்நமக்
குற்றார் ஆருளரோ.

இறுமாந் திருப்பன்கொலோ - ஈசன்
பல்கணத் தெண்ணப்பட்டுச்
சிறுமா னேந்திதன் சேவடிக் கீழ்ச்சென்றங்
கிறுமாந் திருப்பன்கொலோ.

தேடிக் கண்டுகொண்டேன் - திரு
மாலொடு நான்முகனுந்
தேடித் தேடொணாத் தேவனை என்னுளே
தேடிக் கண்டுகொண்டேன்.

What a timing that you had thought about this Thevaram!

Sri Appar Swamigal sang this Thevaram in Tiruvannamalai.

On 3rd December 2006, at 6.00 pm IST the Thirukkarthikai Deepam will be lit on Tiruvannamalai. Sri Appar Swamigal very eloquently outlines the best uses of every part of this body. He brings out the thathvam of the Arunachala Deepam, to enquire within and realise the presence of Shiva within oneself. The removal of the Ahambhavam is stressed by the Saint.

As usual, the Tirukkarthigai Deepam will be telecast live on the Pothigai TV at 6.00 pm IST. AdiyEn will be one of the three, rendering the running commentary on the occasion as has been the practice for a few years.
The discussions in this thread and the other threads have enriched and
adiyEn will cite this Thevaram on the occasion. I consider this as the Divine command sent though you to cite this over the telecast.

Namaskarms to Sri Sln41, Sri Anbu, Sri Dravidadwaja, Sri Varadaraja Sharma and other contributors for bringing us nearer to the Brahman in the Atman.
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sln41
PostPosted: Fri Dec 01, 2006 7:17 am    Post subject: Reply with quote

गभीरे कासारे विशति विजने घोरविपिने
विशाले शैले च भ्रमति कुसुमार्थं जडमति: ।
समर्प्यैकं चेतस्सरसिज-मुमानाथ भवते
सुखेनावस्थातुं जन इह न जानाति किमहो ॥ ९ ॥


gabhIre kAsAre viSati vijane ghoravipine
viSAle Saile cha bhramati kusumArthaM jaDamati: |
samarpyaikaM chetassarasija-mumAnAtha bhavate
sukhenAvasthAtuM jana iha na jAnAti kimaho || 9 ||

A dull witted man searches for a flower in the deep lake, deserted dangerous forest and huge mountains. Oh Umanatha, people have not learnt to offer to you with love their lotus mind as the flower and be happy without wandering anywhere. What a surprise !

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Jaya Jaya Sankara Hara Hara Sankara
जय जय शङ्कर हर हर शङ्कर
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Dravidadwija
PostPosted: Fri Dec 01, 2006 8:26 am    Post subject: Om nama: SivAya Reply with quote

He has tied down his matted hair.

He has adorned the head with the crescent moon. His neck has blue hue. He is shining brilliantly in the light of the autumnal moon. He is calm and smiling, being established in his own ātman. He holds Ganga on his head. He is all-auspicious and serene. He is adorned with bracelets on the upper arms.

He sits comfortably in Virāsana, a yogic posture. His sacred thread represents the Vedic knowledge.

The ignorance of ātman, of all beings, in the form of the demon apasmāra, is held under check below his feet. He removes the ignorance of the devotees with the fingers of the hand held in jñāna mudrā, a specific configuration signifying the essential identity of Jiva and Īśvara.

His body is half-woman, the woman being his own Supreme power of infinite happiness, not different from himself. Dharma in the form of a bull is besides him. The sages who live a life of dharma (righteousness) and who are well versed in the Vedic knowledge are all around him.

He is sitting under the banyan tree, which stands for the māyā. He is the repository of all branches of knowledge. He is the Lord of lords, immutable. He relieves the devotees from the clutches of samsāra by giving them knowledge about their own ātman.

namO bhagavate DakshinAmUrtaye
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Anbu
PostPosted: Fri Dec 01, 2006 9:34 pm    Post subject: Sivaanandalahari - sloka 9 Reply with quote

Aum

காயமே கோயிலாகக் கடிமனம் அடிமையாக
வாய்மையே தூய்மையாக மனமணி இலிங்கமாக
நேயமே நெய்யும் பாலா நிரயநீ ரமைய ஆட்டிப்
பூசனை ஈசனார்க்குப் போற்றவிக்க் காட்டினோமே
(திருநாவுக்கரசர் தேவாரம்)

“Antharmukha samaaraadhyaa bhahirmukha sudhurlabha” (Lalitha Sahasranaamam)

What is the Shiva Pooja that is superior? It is the offering of one’s mind as a lotus flower at the feet of Parameswara. No other flower can give anyone greater satisfaction than offering his own mind as pushpaanjali. In fact the great Nayanaar says that from a ripe Bhaktha Sri Parameswara Himself takes away (‘steals’ he says!) the mind. (உள்ளம் கவர் கள்வன்).

It is said that if a person meditates on Bhagavan even in chathru bhaavam (nindhaa sthOthram) Parameswara gives him anugraham. Bhagavan is concerned only about one’s smarana and not the reason behind it.

Our saasthras say that bhandha is caused by the mind sunk in vishayas and the mind that has developed virakthi to the vishayas causes one’s Moksha. That is why the lotus flower of one’s mind should be the best offering at the feet of Parameswara. This is the superior way to please the God because nothing else pleases Him most except your mind that is dedicated to Him.

This is the secret. Without knowing this secret people fetch flowers by going into deep lakes, dark terrible forests, tall mountains etc and risk themselves when they have Lord’s favourite flower with themselves all the time. Aho! Aascharyam! exclaims Aadhi Sankara. That is why AachaaryaaL calls these people sorrowfully, as Jatamathi. Instead of surrendering the mind at the feet of Parameswara these jatamathis put it to work to worry about where the flowers are and how to fetch them and so on thus taking the mind away from the smarana of Parameswara.

Again in this sloka AachaaryaaL calls out to “Umaanaathaa” to reiterate that none should, on any account, separate Shiva and Shakthi. It is worth noting that he started off Sivaanandalahari by invoking Ambaal as “Kalaabhyaam”. Also in another sloka he called Shiva as “Saambam” (Ambaa Samedhan).

This sloka uges everyone to surrender the lotus flower of their mind to the Lotus Feet of Shiva who is Umanaatha, Umaapathi and SaambaSiva.

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sln41
PostPosted: Sat Dec 02, 2006 7:21 am    Post subject: Form of birth is immaterial. Only Bhakti matters Verse 10 Reply with quote

नरत्वं देवत्वं नग-वन-मृगत्वं मशकता
पशुत्वं कीटत्वं भवतु विहगत्वादि जननम् ।
सदा त्वत्पादाब्ज-स्मरण-परमानन्द-लहरी
विहारासक्‍तं चे-द्धदय-मिह किं तेन वपुषा ॥ १० ॥


naratvaM devatvaM naga-vana-mRugatvaM maSakatA
paSutvaM kITatvaM bhavatu vihagatvAdi jananam |
sadA tvatpAdAbja-smaraNa-paramAnanda-laharI
vihArAsak^taM che-ddhadaya-miha kiM tena vapuShA || 10 ||

Let birth take place in any form, be it human, divine, an animal in the mountain or forest, mosquito, a worm or bird etc. How does the form matter so far as the mind is engaged in meditation of the Lotus feet of God and takes the pleasure of the flood of supreme bliss.

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जय जय शङ्कर हर हर शङ्कर
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naathigan
PostPosted: Sat Dec 02, 2006 7:23 am    Post subject: Reply with quote

यत्कृत्यम् तन्न कृतम् यदकृत्यम् कृत्यवत् तत् आचरितम्
तदुभयोगो: प्रायच्चित्तम् शिव तव नाम अक्षरद्वयम् उच्चरितम्

yatkRutyam tanna kRutam yadakRutyam kRutyavat tat Acaritam
tadubhayogo: prAyaccittam Siva tava nAma akSharadvayam uccaritam !!!

This is a Smrti Vacanam. The papam due to non-performance of vihita karma, papam due to performance of nishiddha karma and all other papams gets annhihilated by utterance of just two words SIVA.

शिव प्रसादेन विना न बुद्धि: शिव प्रसादेन विना न युक्ति:
शिव प्रसादेन विना न सिद्धि: शिव प्रसादेन विना न मुक्ति:

Siva prasAdena vinA na buddhi: Siva prasAdena vinA na yukti:
Siva prasAdena vinA na siddhi: Siva prasAdena vinA na mukti:

------ Suta Samhita


Srimad Bhagavatam which is dedicated to Vishnu talks about the greatness of Siva.

यद्द्वयक्षरम् नाम गिरेरितम् नृणाम् सकृत्प्रसन्गादघमाशुहन्ति तत्
पवित्रकीर्तिम् तमलन्घ्यशासनम् भवानहोद्वेष्टि शिवम् शिवेतर:

yaddvayakSharam nAma gireritam nRuNAm sakRutprasangAdaghamASuhanti tat
pavitrakIrtim tamalanGyaSAsanam BavAnahodveShTi Sivam Sivetara:

(Srimad Bhagavatam, Skanda 4, Chapter 4, sloka 14)

"Just by reciting two words SIVA even by accident a man's all papams gets destroyed immediately. That whose fame is pure and whose order is never neglected, you who are inauspicious has envied him" (Sati to her father Daksha)
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Anbu
PostPosted: Sat Dec 02, 2006 9:49 pm    Post subject: Sivanandalahari - Sloka 10 Reply with quote

Aum

புழுவாய்ப்பிறக்கினும் புண்ணியமா உன்-அடி என்மனத்தே
வழுவா திருக்க வரந்தர வேண்டுமிவ் வையகத்தே..
(திருனாவுக்கரசர் தேவாரம்)

எந்தவுட லேனும் எடுத்தவுடல் நல்லதென்று
சிந்தைசெய வந்ததிறஞ் செப்பாய் பராபரமே
(தாயுமானவர்)

எங்கேனும் யாதாகிப் பிறந்திடினும் தன் அடியார்க்கு
இங்கே யென் றருள்புரியும் எம்பெருமான்.
(சம்பந்தர்)

"karmana badhyathE janthu:"

All praanis take their janma according to their poorva karmas. There is no guarantee that one can always take a human janma. Neither can anyone perform karmas with a view to ensuring a human janma as it is the prerogative of Easwara who ordains the kind of birth one should take based on the karmas performed in one or more previous janmaas. And attaining MOksha also is not dependent on what janma one has, that is, MOksha padhavi is attained by Eawara Anugraham and Guru Krupa irrespective of the fact one has a nara janma or otherwise. Whatever janma one has, it is possible to attain MOksha if the mind has its layam at the lotus feet of Parameswara.

It is clear to me that I have to exhaust my karmaphalas and I cannot say for sure that the karmaphalas would be exhausted in this birth. There is no guarantee that I would be taking human births in future. Therefore, O Parameswara! in every janma that I may take in the future whether it be a human or an animal or a mosquito or a worm, in all of these, what I am begging of you, is that my mind should always be thinking of your lotus feet. What difference would it make if I am born a human or otherwise if my mind has its layam in you? Did not Jadabharatha Swamy who because of his praarabdha karmaa was born as a deer yet because him mind was poised at thy feet, O Bhagavan, that he attained MOksha? Did not the Pandya Raja Indradhumnan who due to a curse from sage Agasthya was born as an elephant yet because he did constant smaranam of Bhagavaan that he attained MOksha? Did not Bhagavan Ramana give MOksham to a cow, a dog and a crow whose samaadhis are to be found in Sri Ramanaasramam? I therefore pray to you O Paramasiva, that wheatever birth I may take in future, please, please ensure that I constantly remember you.

Aum Namasivaya!

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Sri Gurubyo Namaha
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sln41
PostPosted: Sun Dec 03, 2006 11:49 am    Post subject: Only Bhakti maters not the Asrama Verse 11 Reply with quote

वटुर्वा गेही वा यतिरपि जटी वा तदितरो
नरो वा य: कश्‍चिद्भवतु भव किं तेन भवति ।
यदीयं हृत्पद्मं यदि भवदधीनं पसुपते
तदीय-स्त्वं शंभो भवसि भवभारं च वहसि ॥ ११ ॥



vaTurvA gehI vA yatirapi jaTI vA taditaro
naro vA ya: kaS^chidbhavatu bhava kiM tena bhavati |
yadIyaM hRutpadmaM yadi bhavadadhInaM pasupate
tadIya-stvaM SaMbho bhavasi bhavabhAraM cha vahasi || 11 ||


How does it matter whether one is a bachelor, a family man ( Grhasta) or Sanyasin or a Vanaprasta ( one who stays in the Forest ) with matted hair or any other man? What difference will it make Oh Lord Parameswara ? Oh Pasupathi! You will become his if he has surrendered his lotus heart to you. Oh Shambu you will even bear the burden of his life

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Jaya Jaya Sankara Hara Hara Sankara
जय जय शङ्कर हर हर शङ्कर
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Anbu
PostPosted: Mon Dec 04, 2006 2:31 am    Post subject: Sivaanandalahari - Sloka 11 Reply with quote

Aum

"Prananthum sthOthum vaa katham akrutha punya: prabhavathi."

Without having performed punya karma in ever so many previous births, praanis cannot hope to have bhakthi to Parameswara. The same is said in Bhagavat Geetha:

"manmanaa bhava madhbhaktha: madhyajee maam namaskuru|
maamEvaishyasi yukthvaivamaathmaanam mathparaayaNa:||

A person who surrenders the lotus flower of his mind becomes a 'bandhu' to Parameswara. In this sloka (of Sivaanandalahari) AachaaryaaL uses the word 'Thadheeya:'. The importance of the word is, instead of saying that the bhaktha belongs to Him Parameswara says that He belongs to the bhaktha putting the importance on the bhaktha. This way He underscores the fact that He is 'Bhakthaparaadeenan'. This shows the 'Bhakthavaatsalyam' of Parameswara.

Also AachaaryaaL says, 'bhavabhaaram cha vahasi". The thaathparyam of this is as follows:

'Bhavabhaara cha' means it is the flood of janana-maraNa. We have to understand that Parameswara brings an end to this flood and gives Sivaayujya padhavi to the bhaktha. This is the swaarasyam of 'cha' kaaram. Instead of knowing this secret agnaanis think that by being wedded to their aasrama they can attain sreyas. Those stages of life such as brahmacharyam, grihasthaasramam, vaanaprastham and sanyaasam by themselves cannot lead to saayujya padhavi. On the mind that has found its layam of Sivapaadhaabjam can lead to Moksham. That is why Saakya Naayanaar says:

எந்தனிலையில் நின்றாலும் எக்கோலம் கொண்டாலும்
மன்னிய சீர்ச் சங்கரன் தாள் மர்றவாமை பொருள்.

Bhagavaan does not see the aasrama from which a person comes from rather it is the mind of the bhaktha that has been surrendered to Him.

Aum Namasivaaya!

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Sri Gurubyo Namaha
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sln41
PostPosted: Mon Dec 04, 2006 10:11 am    Post subject: Place of residence is not material only Bhakti is Verse 12 Reply with quote

गुहायां गेहे वा बहिरपि वने वाऽद्रिशिखरे
जले वा वह्नौ वा वसतु वसते: किं वद फलम् ।
सदा यस्यैवान्त: करण-मपि शंभो तव पदे
स्तितं चेध्यॊगोऽसौ स च परम-योगी स च सुखी ॥ १२ ॥


guhAyAM gehe vA bahirapi vane vA&driSikhare
jale vA vahnau vA vasatu vasate: kiM vada phalam |
sadA yasyaivAnta: karaNa-mapi SaMbho tava pade
stitaM chedhyOgo&sau sa cha parama-yogI sa cha sukhI || 12 ||


What difference does it make whether one lives in a cave or house or forest or on top of a mountain, or in water or in fire ? Oh Sambho! It is Yoga when mind is also focussed on your foot and he, with such a focussed mind is greatest yogi and only he is happy.

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Jaya Jaya Sankara Hara Hara Sankara
जय जय शङ्कर हर हर शङ्कर
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Dravidadwija
PostPosted: Mon Dec 04, 2006 2:51 pm    Post subject: Thiru kArthigai Reply with quote

அண்ணாமலைக்கு அரோஹரா
அருணாசலத்துக்கு அரோஹரா
எம்பெருமானுக்கு அரோஹரா
நம் அண்ணலுக்கு அரோஹரா


சிவ சிவ சிவ சிவ சிவ சிவ சிவ சிவ
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Anbu
PostPosted: Tue Dec 05, 2006 1:03 am    Post subject: Reply with quote

Aum

கங்கையாடில்லென் காவிரியாடிலென்
கொங்குமா தண் குமரித்துறை யாடிலென்
ஓங்குமாகடல் ஓதநீ ராடிலென்
எங்கும் ஈசன் எனாதவர்க் கில்லையே
(திருநாவுக்கரசர்)

In Sloka 10 and 11 AachaaryaaL says that a bhakthimaan would not mind taking any birth be it human, animal, insect or a worm. Even in respect of human births, it would not matter to him to be a Brahmana or a Kshathriya or a Vaisya or a Sudhra if he has dhruda bhakthi to Parameswara. In this sloka AachaaryaaL points out that different places do not by themselves bring janma saabalyam but again it is only Parameswara bhakthi that brings Moksha to a person.

“Vriththiheenam mana: kshEthragnam paramaathmani|
ekikrthsya vimuchyEtha yOgOyam mukya uchyathE||”

Our saasthraas say that one should give up his dehaabimaanam and realize that the inside entity that enjoys everything is Brahman. This realization is called ‘yogam’. This is underscored as in: “yOga: aham BrahmEthi gnaanam, thadhvaan Yogi”. We have (a) five gnaanEndhriyaas, (b) five karmEndhriyaas, (c) five praaNas, (d) manas and (e) buddhi. There are five peetams corresponding to the above five. . These five peetams would look like a lotus flower. There are five devathaas that correspond to these five peetams and they are: (a) Brahma (b) Vishnu (c) Rudhra (d) Maheswara and (e) Sadhaasiva. Beyond these five peetams is the Self-shining Siva Jyothi which is the Suddha NirguNa Sivam. To this NirguNa Sivam one should have ekhaagra manas without letting it wander towards vishayas. Having this NirguNa Sivam pervade one’s mind with the knowledge “I am Siva (SivOham)” is the most superior Raja Yoga. Those who do this anusandhaanam are the Raja Yogis who enjoy MOkshaanandham.

There is nothing that Raja Yogis cannot do. They are possessed of all the ashta siddhis. Without knowing this secret praanis make grave mistake by thinking that their janmam can attain saabalyam by means of sthala visEshas. By living in dense forest or in the caves in tall mountains or in the midst of water or surrounded by agni one cannot attain MOksha. Instead having dhruda bhakthi to Parameswara by surrendering one’s mind at His lotus feet alone can MOksha be attained. We are not denying that there is sthala visEsham however without dhruda bhakthi these sthala visEsham is of no use. In Ramayana Vaalmiki says:

“sevamaanE dhruda sooryE dhisamanthaka sEvithaam|
vihinathilakEva sthree nOththaraa dhikprakaasathE||

The interesting meaning of the example “vihinathilakEvasthree” is that if a woman wears all kinds of jewelleries and garments would not attain sampoorna soundharyam if she does not wear kumkuma thilakam on her forehead. On the other hand a woman who only wears a kumkuma thilakam and not jewelleries would yet have sObhanam. This kumkuma thilakam is compared to Dhruda Bhakthi to Parameswara. So this slOka reiterates that Moksha is not attained by snaanam or japam or manthram or yanthram or sankeerthanam or yagna dhaanam etc but only by the surrender of the lotus flower of one’s mind to Parameswara.

Sivoham, Sivoham.

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Sri Gurubyo Namaha
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Dravidadwija
PostPosted: Tue Dec 05, 2006 3:12 am    Post subject: nama: Parvati Pataye Reply with quote

மொட்டவிழ் மலர் கொடு பணிவோமே

ஹர நம: பார்வதிபதயே
ஹர ஹர மஹாதேவா

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sln41
PostPosted: Tue Dec 05, 2006 7:13 am    Post subject: Pasupathi is ultimate protector of poor - Verse 13 Reply with quote

आसारे संसारे निजभजन-दूरे जडधिया
भ्रमन्तं मामन्धं परम-कृपया पातु-मुचितम् ।
मदन्य: को दीन-स्तव कृपण-रक्षाति-निपुण-
स्त्वदन्य: को वा मे त्रिजगति शरण्य: पशुपते ॥ १३ ॥ १३ ॥


AsAre saMsAre nijabhajana-dUre jaDadhiyA
bhramantaM mAmandhaM parama-kRupayA pAtu-muchitam |
madanya: ko dIna-stava kRupaNa-rakShAti-nipuNa-
stvadanya: ko vA me trijagati SaraNya: paSupate || 13 ||

It is worth protecting me with compassion as I am running around like a blind man with dull wit leading a life that is useless and unfavourable for meditation. Who is poorer than me? Oh Pasupathi! Who else, in the three worlds, will protect me other than you who is the ultimate in protection of the poor?

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Jaya Jaya Sankara Hara Hara Sankara
जय जय शङ्कर हर हर शङ्कर
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