For the commentary on previous stanzas click on the category ‘Sivanandalahari’ to your right and them there.
Sivaanandalahari – 4
सहस्रम् वर्तन्ते जगति विबुधा: क्षुद्रफलदा
न मन्ये स्वप्ने वा तदनुसरणं तत्कृतफलम् ।
चिरं याचे शंभो शिव तव पादांभोज-भजनं ॥ ४ ॥
sahasram vartante jagati vibudhA: kShudraphaladA
na manye svapne vA tadanusaraNaM tatkRutaphalam |
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.
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
வெந்தார் வெண்பொடியாய் விடையேரிய வித்தகனே
மைந்தார் சோலைகள்சூழ் மழபாடியுண் மாணிக்கமே
எந்தாய் நின்னையல்லால் யினியாரைநினைக்கேனே.
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. Shiva fulfils every desire of a person because he is ‘Ashuthosh’ – one who is easily pleased and so he bestows the wishes. 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.
(to be continued)