Day 31, Shivananda
Line by Line summarized meaning of the sanskrit verses in Shivananda Lahari discourse
Day 31 - September 1 - verse 71 - 77
Verse 71
Aaroodha-bhakti-guna-kunchita-bhava-cāpa-
Yuktai-ssivasmarana-bāṇagaṇair-amoghaih,
Nirjitya kilbiṡha-ripoon-vijayī-sudeendra-
Saananda-māvahati susthira-rājalakshmīm.
Verse 72
How to find and locate the wealth located inside us? What is this wealth? The process of searching the wealth is the same; to locate external wealth such as gold, we dig and search. To locate the inner wealth, we need to undertake dhyana.
Dhyanānjanena samavekshya tamah pradeśam,
Bithwā māha balibhi-reeswara nāma mantraih,
Divyāśritam bujaga bhooshaṇa mudhvahanti,
Ye pādapadmam iha tee shiva te kritārthah.
Dhyanānjanena samavekshya – Having dug deep inside using the process (ajnana) called dhyana
Ajnana refers to some traditional methods used for estimating/ locating the places where underground water/ wealth could be located. This process of estimation (ajnana) gets its strength from the mantra bala (strength of the mantra performed by the person). Likewise an astrologer (jotish shastra) relies more on his power of mantra than on mere knowledge of astrology to make predictions. Words acquire beauty only when they are accompanied by accomplishment in mantra (bala). Words lose strength in its absence.
Tamah pradeśham bithwa - inside (bithwa) it was found that the place (pradesam) was filled with ignorance/ darkness called ‘tamas’
Maha balibhi reeswara nama manthrai - Using the greatest mantra called ‘Eshwara’ which is the greatest bali
Our scriptures state that when treasure is thus found after digging the earth, it should not be opened instantly. Only after the purification process and after recitation of the required mantras, the jar of wealth/ treasure chest would be opened.
This Mahabali is to appease (shanti mantra) the forces surrounding the wealth.
Mahabali means puja. Reciting the name of Shiva endlessly ‘Shiva shiva shiva ‘ is itself Mahabali. It has been wrongly understood to mean animal sacrifices. Vedas disapproves animal sacrifice (pasu bali) and therefore offering animal sacrifices/ human sacrifices in the name of bali is a great sin. How can we kill another animal and offer it to the almighty so that our desires could be fulfilled? We offer pumpkin/ cooked rice as Bali and thereafter leave it outside on the street so that at least some animals could feed on it. Thus it is useful deed.
Divyaśritham – that (treasure chest) which appears divine,
as if in the deva loka
bujaga bhooshanam – and which is surrounded by snakes
A snake guards the treasure chest. It is the decoration.
Naga bandham (guarded by snakes) means protecting the treasure using the mantra related to snakes. This method was in vogue in the earlier centuries. Kings primarily safeguarded their wealth by burying it and locking it using these bandhas. Only a person who is proficient in this mantra could enter the premises and break it open. Other people fear to approach it. This protects the wealth from falling in unworthy hands.
Udhvahanthi - then it is opened (carried)
Ye pādapadmam iha thee shiva thee krithartha - those who are searching for this divine wealth called Your lotus feet are the truly fortunate people (krtartha).
Your lotus feet are the treasure thus found.
Those who strive hard to see the wealth called Lotus feet of the Lord in the heart, through the process of dhyana are the truly fortunate. We often hear of wealth hidden deep inside the earth. To retrieve it, first of all the earth is dug, place is cleared of all impurities, the treasure chest is identified. Thereafter using mantras the place and wealth are sanctified. The treasure chest is often guarded by snakes so that it doesn’t fall into wrong hands. The treasure chest is then opened. To attain the wealth called ‘Shiva’s feet’, the mind has to be drilled using the process called dhyana. The tamas inside has to be destroyed before the treasure box can be located. Now using Ishwara mantra the chest is purified and then the chest box that was guarded by snakes is opened. The treasure called Shiva’s feet are then taken/ worshipped. The person who finds this wealth is truly fortunate. The one who gets self- realization has attained the purpose of life.
Verse 73
This verse displays Bhagavad padacharya’s mastery in poetry. To see the feet of the Lord, who took on the form of illumination (jyoti stambha), Lord Vishnu took on the form of the boar (Story of Arunachalam). The merit of those feet which Vishnu wanted to locate is now explained. Varaha means good day.
Bhoodārata-muda-vahad-yada-apekshaya śri-
Bhoodāra eva kimata sumate labhasva,
Kedāra mākalita mukti mahoushadeenām,
Pādāravinda bhajanam parameshwarasya.
Bhoodārata-muda-vahad-yada-apekshaya-Sri Bhoodār a- With that desire (apekshya) with which Srihari (Sribhoodāra), took on the form of Varaha (boar) and went deep inside (the earth)
Srihari takes on the name Sri Bhūdāra. Sri and Bho (Sridevi and Bhudevi) are His wives. Srihari took on the form of the boar twice- once for saving the earth and the other for having the darshan of Shiva’s feet.
Here we ask the mind to entertain the desire of having the darshan of Shiva’s feet.
Eva kimata sumate labhasva - o good mind (sumati, o wise man) try to obtain
Kedaram ākalita mukti mahoushadeenam - that field (kedara) where crop called liberation (mukti maha oushadi) is grown
Pādāravinda bhajanam parameshwarasya – which can be attained by performing the bhajanam of those lotus feet of the Supreme Ishwara.
O wise mind, chant the names of the Lord and try to become that fertile field where the crop called liberation can be grown. To have a vision of His holy lotus feet, Lord Vishnu, who has Sridevi and Bhudevi as consorts, took on the form of a boar and went digging down. These can be attained only by worshipping him ardently.
Verse 74
This is Shālini Vrtta. Āśā refers to the desires that tie a noose (pāśā) around us. The all pervading Sada shiva has all the directions (also known as āśā) as His clothes (Shāṭika). This is a prayer to the Lord to come and reside in the chitta (Chetah, mind). Due to His presence, the impurities in the mind will be washed away and it will be filled with divine fragrance (good vasanas).
Those who want to cleanse the mind from such vasanas, should necessarily understand the meaning of this shloka and recite it on a daily basis.
āśā pāśa kleśa dur vāsanādi,
Bhedho dyukthi divya gandhai ramandhai.
Aaśā sātīkasya pādāra vindam,
Chetah petīm vāsitām me tanōtu.
Āśā pāśa kleśa durvāsanādhi – The noose (pāśa) called āśa (desire, trishna)binds us, leads us towards troubles (klesha) and fills us with impurities (durvasanas) etc. (adi)
Even if a desire is fulfilled, its noose still holds its grip over us. This is trishna. Kleshas are 5- pancha klesha they are avidya (ignorance), asmita (feeling that I exist), rāga (extreme worldly attachment and love, such that the person forgets God), dwesha (hatred towards that which we dislike), abhinivesha (tuning the mind excessively towards those sinful deeds which should not be done/ thought of and seeking to indulge in those deeds).
Some people are involved in activities that are solely for personal benefit; some others are involved in activities that benefit others; there are some others who are involved in activities that neither benefit them nor others; there are still some who get involved in activities that benefit them personally but harm others. Those who are involved in those activities that benefit neither them nor others in any way are rakshasas. What more can be said about them? They are absolutely ignorant - they harm themselves and others as well. Such activities can be classified as abhinivesha. If these kleshas are attached to us, then we cannot be happy even if we get something good. We will not be happy even if our desires are fulfilled.
A mind inflicted by kleshas gets durvasana. Even when we leave behind this gross body, the chitta (mind) accompanies us on the future journey carrying with it these durvasanas. These durvasanas again pull us down towards re-birth. There is no guarantee that we will be born as a human being when we are filled with durvasana. We will be born as some tiny insect or animal which is incapable of attaining any jnana.
When we are pulled down by negative/ unwanted/ harmful thoughts, we should step back and retrospect why we are being pulled down thus. The vasanas of the earlier births, attached to us, will be pulling us down.
Just as our body/ clothes absorbs the scent of the food that we cook in the kitchen, our mind smells with the vasanas attached to it. Therefore it is essential to light the agarbatti called Lord’s feet (Shiva’a nama smarana) in the mind so that these vasanas will be driven away from the mind.
When we visit pilgrim centres and bathe, we should leave behind the clothes using which we had the river bath or give it to the needy there. We should not carry it back home.
Bhedho dyukti – there is yukti (value) in shattering (bheda) it
Divya gandhair – which can be done only by that divine smell (divya gandhai)
Amandhai - of limitless fragrance
paadara vindam – emitted by His lotus feet.
āśā sātikasya – May the Lord who has the directions (āsā) as His clothes (śḥaṭaka)
Chetha petim Vāsithām me tanotu – reside in the box called my mind,
We have filled our mind (chitta) , which is like a box (petim) with many impurities; these are the durvasanas. We should cleanse our mind. For this we should place the Lord’s feet in the box called mind so that the good smell (vasana) emitted by them cleanses the mind.
Verse 75
The mind that has been cleansed of the vasanas, as explained in the previous verse, will be shining resplendently. A sense of rapture fills such a mind and it begins to jump happily like a horse (turanga). May the Lord Sundareshwara take this cleaned mind of mine and use it as His vehicle (horse)!
No domestic animal surpasses the horse in speed during wars. It is like a modern vehicle for that Lord who has been using the age-old slow-moving bull as His vehicle. Once seeing her husband seated upon the bull (vrushabha), Parvati Devi felt bad that he has with Him an ancient vehicle (vahana) which He had not changed in a long time. Hence Padacharya finds a novel way of finding a new vehicle for the Lord.
Kalyāninaṃ sarasa-chitra-gatim-savegam,
Sarveingithagna managham dhruva-lakashaṇādhyam,
Chethasturanga madhi ruhya chara smarāre,
Neta samasta jagatām vrushabhādhi rooda.
Chethas turangam – On this horse called the mind (chetah)
Adhi roohya chara – Mount and ride (chara)
smarare – O destroyer of smara (Manmatha).
Neta samasta jagatham - You are the Lord (neta) for the entire universe
vrushabahdhi rooda- Why should you travel on a bull (vrushabha)?
What are the characteristics of this horse?
Kalyaninam – a horse used by Gods is also known as kalyani; this mind has acquired innumerable auspicious (kalyana) traits and hence is kalyaninam
Due to constant prayer, the mind has acquired auspicious traits. Temple horse and temple pond is known as kalyani because by just its darshan and puja it has the ability to grant us auspicious traits.
Rathotsavam also symbolizes that the Lord himself comes to the doorstep to those who are unable to come to the temple to see Him.
Sarasa chithra gathim – its movements (gati) are exceptionally unique and strange (chitram)
The movements of the mind are truly unique and strange.
Savegam - it moves at lightning speeds (vegam)
Nothing can beat the mind in speed. In fraction of a second it jumps from one place to another.
Sarveingithagnam – it moves in accordance to the mind/wishes (ingita) of its owner (rider).
Anagham – it is sinless/ faultless in every aspect
Dhruva lakashanādyam - it is replete with all the idealistic characteristics (lakshana) of horses.
O Lord, the horse called my mind is full of auspicious traits; it moves at lightening speed and will move about per Your commands. It is an unique horse that can display strange movements and skills. Please accept this horse and ride on it O Lord. After all you are the Lord for the entire creation; why should You sit on that old bull and move about when this wonderful horse is at your service?
Verse 76
This verse brings out the greatness of bhakti and seva. No doubt the physical body gets tired due to seva, but the bliss (ananda) that it gives brings tears of joy. There is contentment in it. It brings newness to life. For example, after walking up Chamundi hill, no doubt the body gets tired, but the mind will be brimming with energy and the person will seek to go down and climb again. This is the effect of devotion.
Gurur brahma… in this Guru is said to be Maheshwara. Guru is not compared to Mahavishnu. He is compared to Maheshwara because He dispels ignorance and fills us with jnana.
Here the verse declares that Parameshwara’s feet are akasha (space). Bhakti is the garland of clouds which showers abundant rain. As a result, the pond called mind is filled to the brim with joy.
Upon waking up in the morning, we should have the bhavana that Guru’s feet are in our Sahasrara which is akasha (space). The one who has filled this akasha with megha māla will find tears of joy flowing. Just let the tears flow. Do not stop it. With it many impurities (kalmasha) and sins will flow away. Only such people would have lived a fulfilled life. A life without bhakti and seva is not a fulfilled life (nānyat). It is nishphala (fruitless).
Bhakthir maheśa pāda puśkara māvasanti,
Kādambinīva kurute parithośa varśam,
Sampoorito bavati sasya manas tatāka,
Ta jjanma sasya makhilam saphalam cha nānyat.
Bhakthir – due to devotion
Bhakti here refers to seva.
Mahesa pāda pushkara māvasanti - O Parameshwara (Mahesha)! In the space called Your feet (pada)
Kādambiniva – this garland of clouds (kādambini, megha māla) (called bhakti)
kuruthe parithosha varsham - showers abundant rain
the tears of joy that results from true bhakti is the rain. Performing seva gives rise to limitless contentment. Even if the work was strenuous, the reward is the contentment enjoyed.
Sampooritho bavathi sasya manas thatāka – Due to this the pond (tatāka) called mind (manas) is full to the brim (sampoorna)
Tha jjanma sasya makhilam – in its absence, the tender plant (sasya) called life (janma)
saphalam cha nānyat – would not have attained attainment (saphalam).
Verse 77
In this verse the buddhi is compared to the wife who is separated from her husband (virahini) and whose thoughts are entirely focused upon him.
Buddhi-sthirā-bhavithu-meeswara-pādapadma,
Saktā vadhūr virahiṇeeva sadā smarantī,
Sadbhāvanā smaraṇa darshana keertanādi,
Sammohiteva shiva mantra japena vinte.
Buddhi sthira bhavithum – bless me that this buddhi is fixed (sthira)
Eswarapāda padma - O Eshwara on Your lotus feet
āsakthaa – due to intense longing for them
Vadhur virahineeva sadā smarantī – just as a pativrata woman, distanced from her husband, eternally thinks about him
Sadbhāvanā smarana darshana keertanadi Sammohitheva – my buddhi wants to entertain only good thoughts and feelings (bhavana). It refuses any other thought (smarana), refuses to see anyone else (darshana) or sing any other keertana
It appears as if it lacks chaitanya.
Shiva mantra japena vinthe – apart from reciting your japam
My buddhi (intellect) is longing for you O Shiva. It refuses to listen to any other matter; it does not want to think of anything else; it does not wish to see anything apart from you. It appears like jada (lifeless object). All it seeks is Your darshan, thoughts about You O Lord. It is eternally is thinking about You. Bless that this mind remains eternally fixed in this manner.