Day 24, Shivananda
Line by Line summarized meaning of the sanskrit verses in Shivananda Lahari discourse
Day 24 - August 25 - verse 46 and 47
Verse 46
Painting the house makes it more attractive. Our house appears even more attractive during the sunrise and sunset times when the sun’s rays fall upon it. Walking during these sunrise and sunset times is very important; the sun’s rays fall upon us showering better health upon us. This experience is even stronger when we are in the Himalayas. The Sun’s rays fall so strongly upon the Himalayas during the peak day time, that we cannot bear the glare. In Manasa Sarovara, during the Parikrama, we are asked to wear glasses so as to protect the eyes from the glare. But during sunrise and sunset times, the surrounding mountains do not allow the rays to fall upon the entire Kailasa Mountain. The rays fall only upon the peak and this appears as if the mountain is decorated with a golden crown. Likewise these rays when they fall upon the house during sunrise and sunset, it causes a glow to fall upon it.
House should be east or west facing; north is ok but south is not recommended as it will not allow the Sun’s rays to fall upon it. South is also Yama’s direction.
In this verse the mind is addressed as a royal swan. O Raja hamsa called mind, I am showing you a grand palace; reside therein. This palace is Shiva’s feet.
Aakeerne nakha rāji kānti vibhavai udhyat sudha vaibhavai,
ādhouthepi cha padmaraga lalite hamsa vrajairaśrite,
Nithyam bhakti vadhoo ganaischa rahasi swecha vihāram kuru
Sthithva mānasa raja hamsa girijanāthangri soudhāntare
The Lord’s feet is the house/palace referred to here.
Aakeerne nakha rāji kaanti vibhavaih - the streak (rāji) of light/ glow (kānti) from Shiva’s nails fall upon (ākeerne) this palace (these feet), causing it to glow in a bright red colour.
Shiva’s feet are white in colour. However His nails are red in colour. The colour of this nails gets reflected upon His feet making them appear red. The feet glow due to this radiance.
Udhyat sudha vaibhavaih - the nectar (sudha) from moon rays also fall upon this palace.
The sun and the moon rays fall on His feet giving them a beautiful red and white complexion. It makes them look divine. This combination of red and white is special and gives calmness to the mind. It is not completely red but just a shade of red. It is said that the house should have white colour at least on one wall. The Shastra states that it is preferable to have the seven colours when painting a house.
Adhouthe - the mixture gives rise to a unique colour
api ca padmarāga lalite – also this palace has been made of rubies
hamsa vrijaih āśrithe - swans (yogis, hamsas, parahamsas) have all assembled and have taken refuge here (in His feet).
Those who are able to do hamsa Gayatri and hamsa-soham japam with every breath while visualizing Paramatma internally are addressed as Hamsas. Yati’s are also addressed as Hamsas because they perform ajapa japa; they undertake pranava mantra upasana (omkara), Pranayama and Hamsa Gayatri etc only. This is because all other mantras merge into the pranava mantra (omkara) hence only this is done by Yatis.
Nithyam bhakthi vadhoo ganaischa – (o royal swan) bring your wife called bhakti (vadhoo) and your entire entourage (ganiśca) along with you.
Bhakti is of 9 types. Together with all forms of bhakti you, o mind, reside eternally in those lotus feet.
Sthitvā rahasi swechā vihāram kuru – reside there permanently and secretively; Thereafter roam about freely.
What is the speciality in the word secretively? Swans live secretively (rahasi). Very rarely in Manasa sarovara we see swans. There is a change in the swans as described in Shastras and those visible in Manasa sarovara now. In other words they reside secretively (rahasi). Our mental journeys are secretive. More than our physical roaming is our mental travel. Mind wanders everywhere even when we are seated in one place. Even when the body is tired, mind continues its journeys. Here the mind can remain secretive and yet roam about freely.
Those who have stabilized the mind, achieve success in every task undertaken.
Mānasa raja hamsa - O royal swan called mind, Come and reside
Girijanātha angri soudhāntare – within (antare) the palace (saudha) known as the divine lotus feet (angri) of Girijanatha.
As the daughter of the Mountains, Mother Goddess takes on the name Girija. Our intellect is as hard and fixed (achala) as a rock. As She comes and resides in it, She is Girija. As Her husband, the Lord gets the name Girijanatha.
Ha and sa come together to form hamsa. They represent the entire creation. Hamsa becomes soham. Soham means to understand that there is only God. He is the only true existence. Hamsa is a very special bird because of its qualities.
Verse 47
Our new year begins on the first day of spring (vasanta rutu). The weather on this day is very pleasant. Kali Yuga began on this day. It is Yugadi (yuga begins). Shishira and Hemanta were seasons full of snow. According to shastra, the ugadi pachadi should be taken throughout the chaitra month for its health benefits. Before beginning any yaaga/ vrata, pancha gavya is given. This ensures protection from diseases throughout the period of the yagna. It is highly beneficial if taken on a daily basis. One spoon milk, half spoon curd, quarter spoon ghee, quarter of that quarter should be go-mutra and one tiny bit (slightly bigger than a mustard seed) should be the go-maya. This combination should be stirred with a darbha grass for better benefits. This should be taken in little quantity. It has immense health benefits; such are its properties. Pancha gavya should be taken on a daily basis.
In the precious verse, the mind was asked to remain firmly at the Lord’s feet. Now that this has been done, the mind has turned towards dhyana. This dhyana is like the arrival of spring in the mind. This verse states that contemplating about Shiva is itself spring (vasanta) season. In this spring, a creeper called bhakti has sprouted due to which all sins have fallen like dried leaves, buds called good traits have developed, association with noble souls have given the fragrance to the flowers here and knowledge is the nectar from this flower.
Shambhu dhyāna vasanta sangini hridārāme aghajeernaschadāh
Srasta bakti latā chchataa vilasita punya pravālaśritha,
Deepyante guna korakā japavachah pushpāni sadvāsana,
Gnānānanda sudhā maranda lahari samvit phalabyunnathi.
Sangini hridayārame – In the park (ārama) called heart
Shambhu dhyana vasanta – spring called ‘Contemplation upon Shambhu’ has arrived
The park called heart that so far was lifeless (in winter the leaves fall and the park appears lifeless) suddenly appeared full of life with this arrival of Shiva (arrival of spring). When the royal swan called mind was fixed upon the feet of the Lord, contemplation upon the Lord was possible. This was the arrival of spring; life saw a spurt.
Aghajeernaschada Strasthah - all the sins (agha) withered away like dried leaves fallen down;
Due to contemplation upon shiva, sins just drop off like fallen leaves
Bakthi lalataschchataa vilasitha – a new creeper called bhakti has wound around the tree in this park
With its arrival,
Punya pravālasritha – punya is the red flowers or the rubies (pravala) scattered around in the park.
Deepyanthe guna korakāh – the good traits (guna korakah) are the buds that have sprouted on this creeper (called dhyana)
Japavacha pushpasca - the japa done is the flowers on this creeper
Due to dhyana the mind ran towards japa;
Ni scasadvasana – Association with noble souls is the sweet smelling fragrance (sadvasana) of these flowers
Sadguru sangatya removes our bad vasanas that we have brought with us; only after this vasana is removed Hanuman had Sita darshana; this is mentioned in sundara kanda.
Only flower that has no fragrance is Drona pushpa (tumme). This flower is dear to the Lord. Apart from this, flowers that have no fragrance (paraga) should not be offered to God. It is forbidden
Gnānānanda sudhamarantha lahari – Jnana and ananda are the nectar that exists within these flowers.
It can also be understood that from Jnana came ananda
Samvit phalabyunnathi – unlimited Jnana is the phala (fruits) on this tree (called contemplation).