Day 15, Shivananda
Line by Line summarized meaning of the sanskrit verses in Shivananda Lahari discourse
Day 15 - August 12 - verse 28 and 29
Until 27th verse this Shivananda Lahari was composed in the chandas - Shikharini Vritta. Shikara refers to the peak of the mountain. As Bhagavad pada charya was in Srisaila mountain range, he began the compostion with the Shikharini vritta. From 28th until the 43rd verse, it is in the chandas called śardula vikridita vritti. Śhārdula means tiger. Vikrida means ‘to play’. Vritta means circle. It is a set of rules and regulations for the composition of the poem.
In Soundarya Lahari he has used only one chandas (meter).
Verse 28
In the previous hymn, Bhagavad padacharya wondered what he could give that Lord who had blessed him far more greatly than He had blessed Brahma and other Gods. At last he decided to surrender his mind. Bhagavad padacharya now through this verse wonderfully teaches us that the person who surrenders his mind to God is rewarded with the 4 types of mukti in this birth itself!
Sārūpyam tava pūjane shiva mahā devēthi samkeertane,
Sāmeepyam shivabhakthi-dhurya-janatā-sāngathya-sambhāshane,
Sālokyam ca charācharāthmaka-tanu-dhyāne-bhavāni pate,
Sāyujyam mama siddha-mathra bhavati swāmin krithārthosysmaham.
Sārūpyam tava pūjane shiva - O Shiva, I have attained sārupya with You through Your worship.
Sārupya means ‘similarity of form’ i.e. here, attaining Shiva’s form
Shubha, kalyana, bhadra are synonyms for Shiva.
Na rudro rudra archayet - He who is not Rudra cannot worship Him. When worshipping Shiva, the person should wear rudraksha and apply vibhuti. This aids in mentally acquiring his traits/ form. On Shivaratri, even woman and children complulsorily apply vibhuti. On that day even woman are allowed to wear Rudraksha. Why are woman not allowed to wear Rudraksha? Rudraksha has very strong tendency towards detachment. Woman, if they get detached, will neglect the household chores and hence are not allowed to wear Rudraksha. Wear only rudraksha received from Guru’s hands and not the one purchased in the market. Woman can wear Rudraksha given by husband states Shastras.
Applying Vibhuti is to acknowledge the presence of that Lord within us together with the belief that the vibhuti was applied as a decoration to Him. While applying chandana, we should believe that we are decorating the Lord Vishnu who is seated within us. When wearing kukum, we should believe that we are adorning the Mother Goddess who resides within us.
Through Your worship, O Lord, I have attained Your form. This mukti is called Saroopya mukti. It is said that the ardent devotee of Shiva, irrespective of man or woman, after leaving this body, will reach Kailasa and take on the form of Shiva. He will resemble Shiva. However He will not be able to get the Shakti of Shiva. In other words, the energy to create, destroy etc. will not exist in the person.
Mahā devēthi samkeertane sāmeepyam - I have obtained the chance to recite Your name O Mahadeva while being in Your presence
Sāmeepyam means ‘to be in the presence of’.
Reciting the name ‘Mahadeva’ thrice, all our sins gets wiped away. When there is a shortage of water, or when we are down with fever, we should recite the mantra ‘Mahadeva mahadeva mahadeva daya nidhe’
Apavitra pavitrova sarvāvastha gatopiva yah smaret pundareekaksham sa bahya antara suchih - The person may be pure or impure, under every circumstances, the one who thinks of Pundareekaksha will be purified both internally and externally. When water is not available for acamanam, the person should touch the right ear and recite ‘Pundareekaksha’ thrice.
Namah Shivaya means ‘Obeisance to Shiva, the bestower of auspiciousness’. As per tantra, na mas shivaya- means ‘na mama’. Nothing belongs to me. It belongs to Shiva.
Shiva bhakti dhurya janata sāngatya sambhāshane - a chance to mingle only with Your devotees who are eternally engaged in satsang. Being with such persons is equivalent of being in Your company (sāmeepya).
Sālokyam ca charācharāthmaka tanu-dhyāne bhavāni pate - O consort of Bhavani! Living in this creation wherein every moving and non-moving thing is filled with Your consciousness (thanu, Your body), is equivalent of living in Your loka (salokya).
In Lalita Sahasranama, She is addressed as jada jadātmika. Bhavani has its origin in Bhava (bhavani= wife of bhava). Here addressing Him as ‘her consort’ implies that they are the same force.
Sāyujyam mama siddha matra bhavati – I have been blessed with sayujya mukti. Sayujya means final liberation.
Swāmin kridhārthosysmaham - O Lord, I express my gratitude to You.
I have attained the complete liberation. I have attained this because I have been able to surrender my mind to you. This mind is like a thorn that hindered my spiritual growth. I have attained Sarupya through Your worship, through association with your devotees I am eternally near You and through this have attained sameepya, by living in this plane which is filled with your consciousness, I have attained salokya mukti. You will give me Sayujya at some point of time. Why should I worry?
Shiva likes ‘dhooli darshana’. After a tiring journey, even when we have not bathed, we can directly go to have His darshan with the dust still remaining on our feet. Go and join the queue. He loves it. Abhishekam and archana should however not be performed with these dirty clothes. After His darshan, go back, bathe, wear fresh clothes, complete the Sandhya, apply vibhuti and rudraksha and come for another darshan. Then participate in abhishekam or archana.
Sadyojata means ‘He who gives instantanoues results’ sadya jātaha phalam athah sadyojāta.
Verse 29
In this verse Shiva is being worshipped in His position as Guru.
*** pādambuja marchayami paramam twām chintayāmyaham
Twameeśam saranam vrijami vachasa twāmeva yāche Vibho,
Deeksham me diśa chākshusheem sakarunām divyai schiram prārthitham
Shambho loka guro madeeya manasah soukyopadesam kuru.
O Lord Shiva, please bless me that
*** padāmbujam archayami- I should eternally worship Your lotus feet
Paramam – for there is nothing superior to them
Twam chintayāmyaham - I should contemplate only about You
Twameeśam saranam vrijami – I seek refuge under You O Lord Isha (Lord for this world)
Vachasa - I should pray to You verbally (vachasa)
Twāmeva yache Vibho – I beg of you, O Lord of the universe to please bless me with these states.
I pray to You to grant me my desire, O Vibho i.e.
Deeksham me diśa chākshusheem sakarunam – I seek that You give me the deeksha of your gaze which is replete with karuna (compassion).
Bless me with Your drishti pāta deeksha
Divyai schiram prarthitham - which the Devatas (divyai) eternally seek to obtain
At times Shakti pāta takes place through gaze (drishti); at some other times it takes place through sparsha (touching of Guru's/Lords Lotus Feet); at some other times it is through mantra. This is stated in the shastra.
Shambho loka guro – O Shambho, the Guru for this world
Here the Lord is being addressed as Guru. Who is Guru?
Rahasyārtha prakataita Guru - He who teaches us the most secretive knowledge is Guru. He teaches us the worldly knowledge and the knowledge that is beyond this world and which cannot be learnt from this world. The word ‘loka’ in Vedanta refers to ‘all the beings in this world’.
Madeeya manasa soukyopadesam kuru - Please preach me that initiation (upadesam) which is most suitable to my mind and that which will shower utmost happiness upon me.
Please O Lord, o Guru, please bless me with that deeksha which will result in your drishti falling upon me. I want that Sadhana.
Desikācharya means ‘The teacher who shows us the right direction (disa) that is helpful to us’. Please bless me with that deeksha/ Sadhana which will enable me to be blessed eternally by your compassionate glance.
Even after attaining the 4 muktis, there is a chance of slipping down. So Bhagavadpada charya pleads the Lord to bless Him with that Sadhana which would enable him to be eternally blessed by His compassion.