Day 25, Shivananda
Line by Line summarized meaning of the sanskrit verses in Shivananda Lahari discourse
Day 25 - August 26 - verse 48, 49, 50 and 51
Verse 48
This verse is an instruction to the royal swan to go and land in the pond (sarovara) called Shambhu dhyana.
Nithyānanda-rasālayaṃ suramuni-swāntāmbu-jātāśrayam,
Swacham sad dwija-sevitam kaluśahrith sadvāsana vishkrutam,
Shambhu dhyāna sarōvaram vruja mano hamsāvatamsa sthiram,
Kim kshudralaya-palvala-bramana-sanjāta śramam prāpsyasi.
That pond in which -
Nithyananda rasalayam – Eternal bliss (nitya ananda) is the water (rasa)
suramuni swāntāmbujā-taśrayam – Devatas and maharishi are the fully bloomed lotus that have sought shelter
due to Shiva dhyana they have achieved this state of bloomed lotus. Swāntam means mind; ambujātam means lotus. The mind/ lotus known as deva or maharishi have taken refuge in Shiva dhyana.
Swacham – it is very clean/ pure
Sad dwija sevitham – Great scholars (dwija) serve here; good birds (dwija) have taken shelter here
Kaluśa hrith – it is free from impurities or it removes (hrith) all forms of impurities.
In most ponds, due to stagnant water there are many impurities which prevent us from entering it. We will slip in if we enter.
Sadvāsana vishkrutham - it is filled with good fragrance of the lotus
Shambhu dyana sarovaram – in this pond called ‘shambhu dhyana’
Vruja mano rāja hamsa avathamsa - O supreme Raja hamsa called mind;
avatamsa refers to that crown jewel
Sthiram – permanently seek shelter.
Kim kshudralaya palvala bramana sanjata śramam prapsyasi – Why unnecessarily do you take the trouble (śrama) to run to those unclean ponds that one should desist from visiting (kshudralaya phalvala)?
Verse 49
In this verse, Bhagavad padacharya prays - Let the creeper (lata) called bhakti give me the complete results of good deeds (satkarma samvardhita) and fulfill all my desire (abheeśta phala prada). Let it take away my mind totally.
For a creeper to grow, sufficient water, a pole on which it can wind itself and a choppra/ roof so that it can spread are the essential pre-requisites. Only then it can give the desired fruits.
Ānandāmruta-pooritām hara-padāmbhoja lavālodyata,
Sthairyopagna mupetya bhakti latika śākhoupa śhākhanvita,
Uchairmānasa kāyamāna patalī mākramya nishkalmaśā,
Nithyabeeśta phalpradā bavatu me satkarma-samvardhita.
Bhakti latikā - Let the creeper called bhakti
Nitya abeeshta phalpradhā – give me the desired/cherished results eternally. Here it implies ‘showering of knowledge’
Bavathu me satkarma samvardhitha – Let it be the cause for me to participate in the cherished good deeds.
When the mind is full of bhakti, we participate more in good deeds. It is not sufficient for a devotee to restrict himself to his own puja and prayers. He has to mandatorily undertake some good deeds that are beneficial to the society. Only then it can be said that bhakti has given the complete fruits (satkarma samvardhita). He has to even think about the society and its welfare. It is only bhakti that can make it happen. We have to make sure that this creeper called bhakti grows in us so that it can give these desired results.
Such bhakti gives karya siddhi (accomplishment of the task).
How is this creeper called bhakti?
Ānandāmruta pooritām – It is replete with the nectar called bliss
Bhakti has a component of bliss; an indescribable bliss; this madness non-devotees do not understand. To this creeper, amruta is the water. Sukha is su + kha. Kha means akasha; space. Sukha means we are floating in that good (su) space. The space called mind is filled with goodness. Dukha means bad akasha. Bhakti means some divine love has filled this mind leaving no space for anything else. Bhakti cannot be forced.
In the initial days, puja and other observances must be mandatorily carried out irrespective of whether one enjoys it or not. Gradually he will develop a liking towards it. One cannot skip Sandhya ritual stating that he is ‘not in a mood’ to perform it. Karma purifies the mind. Gradually it will lead to chitta shuddhi. Then the mind will get filled with amruta called bliss.
Hara-padāmbhoja lavālodyata - it has taken shelter under Shiva’s lotus feet (hara pada ambhoja) and is growing upwards (udyata)
Sthairyopagna mupetya – this creeper (bhakti) has decided (upethya) to fix itself rigidly (sthairya) on the pole (upagna).
To grow upwards, the mind fixes itself on the pole called firm determination (atma sthairya).
Śakhoupa śākhonvitha - this single creeper has spread out into many branches and sub branches
Uchaiirmānasa kayamana patalim – it has reached the top (uchai) and at the choppra (Kāyamana) called mind (mānasa) and has freely spread itself out
ākramya nishkalmasha – it has enveloped the entire ceiling ; furthermore it is untainted (nishkalmasha, totally pure).
May such a creeper called devotion bless me with the cherished results.
Verse 50
This verse is about contemplating, worshipping and serving Srisaila Mallikarjuna swamy. This is a very special verse. Once when Bhagavad padacharya was returning after bathing in River Krishna he happened to notice a Arjuna vriksha (tree). A creeper (mallika) had wound itself around this tree. Mallika + Arjuna reminded him about Mallikarjuna swamy, the presiding deity of Srisailam and he composed this verse. Even today this tree can be seen there.
Sandhyārambha-vijrumbhitam shruti shirasthānānta-rādiśthitam,
Saprema-bramarābhiramam-asakruth sadvāsana-shobhitam,
Bhogindrā bharanaṃ samasta-sumanah-poojyam gunāviśkrutam ,
Seve śrigiri-mallikarjuna-mahālingam shivālingitam.
This verse can be interpreted to mean - Lord Mallikarjuna Swamy and also the Mallikarjuna tree.
Śrigiri means Srisailam - the mountains (giri) here glow with divine radiance (śri). Sri means illumination. Sri is a very special mantra with infinite embedded meanings; Yajurveda states that Sri is Surya’s mantra.
Linga is that which shows us a representation (chinha) of Parabrahma. The Shiva linga represents the presence of Shiva in it. Shiva is the form of an atom (anu swaroopi); he is fixed (sthanu) and hence is worshipped as a linga. Maha linga means a bigger representation. Here the creeper winding itself around the tree represents and remind the person of Mallikarjuna swamy- maha lingam.
Shiva has the name sthāṇu - He who is motionless and fixed in a place. When a tree is cut, the stub that is left behind is motionless and lifeless. This is sthānu. At one point of time Shiva took on the form of the Arjuna vriksha and remained in Srisailam. Shiva is fair complexioned; the Arjuna tree is also like this. So Shiva also takes on the name Arjuna. This is a very important episode in the life story of Subrahmanya swamy. The hunters of that area one day fell this tree for their firewood. The trunk was almost axed and just as the hunter was about to hit it for the last time, blood started to ooze from this trunk. Those blood stains are visible even to date in Srisailam Vruddha Mallikarjuna Swamy temple. It is mandatory to have darshan of this swamy when we visit Srisailam. Now it has become a fossil. After many eons, this fossil represents a stone.
The hunters got terrified and ran away from that place. Swamy then remained there itself motionless. He became sthanu. The divine mother thought about this. He has become lifeless. Somehow I have to make him active again. Shiva was in the form of the tree. So she took on the form of a creeper and wound herself around the tree. As soon as she touched Him (shakti), leaves began to grow on this lifeless trunk. This is the power of Mother nature. Shiva got chaitanya. ‘Sri shiva’ in Lalita Sahasranama explains this story. Shiva means shubha (auspiciousness). All forms of Vishnu are connected to the welfare of life on earth; all forms of Shiva are connected towards the pancha bhootas and nature.
Sandhyārambha vijrumbitham –
Tree: this tree (Arjuna vriksha) glows during evening Sandhya;
Mallikarjuna swamy: Shiva grows vastly (vijrumbhana) performs tandava at daily evening Sandhya (twilight) time.
When we sing, perform japa (namah shiva) at evening twilight time we should have the belief that we are giving the music concert/ mrudamgam for Shiva’s tandava. In the stage called mind, He performs tandava. That is why evening twilight time is most suitable for nama sankeertam.
There are different levels in Shiva’s tandava. This evening tandava is a gentle one - ananda tandava. When he performs the Pralaya tandava, even the Devatas run away unable to withstand his fierceness. This is the Mahatandava; it is over and above time (kālāteetam).
Different trees glow (vijrumbha) especially at different times. It is said that during evening Sandhya time the Arjuna vriksha flowers bloom and fall down. Seeing this Arjuna tree swinging with the force of the evening wind, Shankara Bhagavad padacharya remembered Shiva’s ananda tandava. The moving branches were like his swinging arms. A small plant/ tree will swing forcefully in this wind and it cannot be compared to ananda tandava. He would have to compare it to pralaya tandava. In case of a large tree like Arjuna vriksha, only the branches gently move about even with strong wind and hence comparison with ananda tandava was possible.
Shruthi shirasthānanda rādishtitham -
1) the flowers of this tree are used to decorate the ear (shruti);
2) the glory of this Lord is found in the crown of the Vedas (Upanishads, veda shikha).
Atma Jnana is contained in these Upanishads. By listening to Vedas (shruti) we are purified and relieved of our sins. The crown of the Vedas (shikha) is Upanishads.
Many people keep the flowers of Mallikarjuna tree behind their ears. In many countries e.g. Hawaii people put the flowers of trees behind their ears as decoration.
Saprema bramarābhirāmam –
1) Very lovingly (saprema) Bramara devi has wound herself around the Lingam (abhiramam);
2) bramara bees encircle the Arjuna vriksha.
The Divine Mother took on the form of a Bhramara bee to kill demon arunasura. He has sought a boon that he can be killed only by naada. So She brought forth an entire army of bees and due to this terrible sound, he died. She got the name Bramarambika.
Ramālinganam and Bhīmalinganam (embrace) are two terms. Dritarashtra wanted to kill Bheema while externally displaying pretentious love. Krishna instead kept an iron pillar in front of Dritarastra. The iron pillar was crushed into pieces when Dritarastra hugged it assuming it to be Bhima. Here Krishna is the atma and pandavas represent the Indriyas. Under Atma’s protection the indriyas function. It protects them. Karna is the mind. It runs towards the Kauravas. Here the creeper has wound itself tightly around the tree like Rāmalingam (Rama’s gentle embrace).
Asakruth sadvāsana shobitham -
1) this tree eternally has a sweet fragrance (sad vasana) and is glowing with it.
2) this Lord is glowing with good traits (sad vasana; which He showers upon us)/ great saints with good vasanas take shelter under Him;
Great saints sit around Mallikarjuna tree/ Lord Shiva.
Bhogindrā bharanam –
1) Snakes live on this tree and are its ornaments (ābharanam);
2) Shiva wears snake Vasuki as an ornament around His neck.
Samastha sumanah poojyam –
1) the flowers (sumanah) blossoming on this tree appear as if they are offering it worship.
2) All Devatas (sumanah) worship Lord Shiva;
In the night the temple doors are closed. This is because at that time Devatas come subtly to worship the Lord. In the morning before opening the temple door, ghanta naadam is done followed by dwara puja and permission is sought to enter the temple. The dwara Devatas inform the Devatas who are within the garbha gruha that humans are entering. Then they return to their abode.
Gunāvishkrutham –
1) smell of gandha and other fragrances is found abundantly on this tree.
2) The Lord causes good traits (guna) to multiply (aavishkruta) in us;
Shiva dhyana blesses the person with sad gunas.
Seve srigiri mallikarjuna mahālingam shivālingitham - to such Mallikarjuna Mahalinga, who resides in the bright mountains (Srigiri) I seek to offer seva and embrace it (aalingana).
Shivālingitam - the Divine Mother embraces You, I am Your child and so I too will embrace you.
Listening to Kavacha Manjari means listening with mind; not playing the cassette while talking, watching TV etc.
Verse 51
In this verse Bhagavad padacharya addresses Lord Shiva as Bramaradhipati (husband of Goddess Bramaramba) and asks Him to come and sit in the lotus called his mind. Bramara is the bumble bee. This verse can be understood to mean bee or Lord Shiva. The first lesson there is to convert our mind into a lotus.
Bhringīsccha- natanothkatah karimadagrāhi sphuran mādhava-
Hladho nādayuto mahāsitavapuh pancheshuṇā chādruhah,
Satpaksha-ssumano-vaneshu sa punah sākshān madeeye mano,
Rajeeve bramarādhipo viharatām śrisailavāsi vibhuh.
Bhringiscchāh natanothkatah –
1) May that male bee which dances (natana) so as to attract the attention of the female bees (bhrungi);
2) May that Lord Shiva Who performed a most superior dance/ tandava (natana utkata) at the request of His ardent devotee bhrungi
Shiva performs the evening tandava dance on Nandi’s shoulders. Nandi is also known as Brungi. Once Brungi asked the Lord to perform the same dance on his horns; he wanted to know if he could bear the weight of the Lord on his horns. Was it out of love or arrogance that Nandi had asked for this? Shiva understood that the time had come to break the horns (destroy arrogance) in Nandi. Yet, out of love for Brungi and in order to ensure that he did not feel the pain/ weight, this gigantic Lord kept only his big toe on the horn and performed a beautiful tandava. This Lord whose weight even the planets could not withstand took this extreme step only out of pure love. In the last step however Nandi’s horn broke. It fell. Nandi cried in pain. He was sad that now Shiva had no place to dance. Shiva consoled him and said, “Do not grieve. I will shower my blessings in abundance upon those who offer me abhisheka using your horn shrungi”.
Offering abhishekam with the horn symbolizes that we have cut our ahamkara and are offering water in that to Him.
Bhagavad padacharya was a great saint. In every object around Him he saw Shiva i.e. his thoughts were directed towards Shiva; on the other hand even we see Shiva puja, or watch abhishekam our mind runs towards worldly attractions/ thoughts.
Kari mada grāhi –
1) that bee which is attracted towards the oozing liquid from the elephant (karī) and rushes to drink it;
2) May that Lord Shiva who killed the elephant demon (Gajāsura) and destroyed his arrogance/ pride (mada).
Sphuran madhavāh lādhah -
1) May that bee, which is delighted in spring (Madhava, vasanta) (because nectar will now be available in plenty)
2) May that Lord Shiva, who took great delight (āhladah) at the sight of Mādhava (Vishnu);
Lord Vishnu took on the female form of Mohini at the time of the churning of the ocean. Her beauty was so enchanting that all Gods were talking about it; in fact they went to Shiva and told him that he had missed seeing the most beautiful creation in this universe. Shiva wanted to teach these Devatas the essence of the supreme and so with this intent He prayed to Lord Vishnu asking Him to take on the Mohini form again. Vishnu asked Shiva not to underestimate the capacity of this form. Vishnu did not take on the form of Mohini immediately. At a much later date, when Shiva was roaming about in the forests, gazing at a deer, from that deer suddenly the most enchanting woman appeared. Shiva did not realize that this was Vishnu. He admired her beauty. Then Vishnu took on his real form and said, “O Shiva, You are the Supreme Parabrahma. Why do you pretend like an ordinary being? You are the destroyer of Kama. It is strange that desires can be seen in You. Please withdraw you capacity for leela”. Then Shiva said, “I am you and you are me. there can be no differences between us”.
Nādayuthah –
1) May that bee which makes a buzzing sound
2) May that Lord, who is together with nada (sound), who is Omkara.
All the nadas in the world serv e this Lord. When Shiva dances, all the celestials, including Ganapati join and participate.
Mahāsita vapuh –
1) May that bee is extremely dark (asita) in colour (maha+asita vapuh)
2) May He who is extremely (maha) fair complexioned – mahā+sitavapu. (sita means fair, vapu means body)
Pancheshuṇā cāddhruta -
1) May that bee which is loved by Manmatha
Manmatha (Panchesu) uses the bees in spring to creates lustful desires in the beings.
2) May Lord Shiva who was attacked by the arrows of Manmatha (Panceshu);
Manmatha has 5 arrows and hence is known as Panceshu. Even before he attacks us with 1 arrow we fall prey to desires; he attacked Shiva with 5 arrows and yet he got burnt.
Satpaksha sumano vaneshu –
1) May this beautiful two winged (paksha/ pakshi) bee which roams about only in those gardens (vana) where sweet scented flowers (sumana) are found in plenty
2) May He who takes the side (paksha) of the righteous (sat) and roams about in the gardens (vana) belonging to the Devatas (Sumanah) who are on the righteous path;
Sah punah sākshan -
Madeeya mano rajeeve bramaradhipo viharatām –
1) May this royal male bee Brahmaradhipa reside in my lotus called mind and move about freely there.
2) I wish such a Lord Shiva (Bramarādhipa) would roam about freely (viharata) in the lotus (rajeeva) called mind (mano)
Śrishailavasi vibhu -
1) bee you roam about everywhere and Srisailam is your residence.
2) O all pervading (vibhu) Lord who is a resident of Srisaila;
These bees are found naturally in plenty in Srisailam.
We should not place orders upon Paramatma. ‘come and reside’ amounts to ordering Him; ‘I wish He would come and reside’ is the right way to place a request.