For the commentary on previous stanzas click on the category ‘Sivanandalahari’ to your right and find them there.
Sivaanandalahari – 6
घटो वा मृत्पिन्डोऽप्यणुरपि च धूमोग्नि-रचल:
पटो वा तन्तुर्वा परिहरति किं घोरशमनम् ।
वृथा कन्ठक्षोभं वहसि तरसा तर्कवचसा
पदांभोजं शंभो-र्भज परमसौख्यं अज सुधी: ॥ ६ ॥
ghaTo vA mRutpinDo&pyaNurapi cha dhUmogni-rachala:
paTo vA tanturvA pariharati kiM ghoraSamanam |
vRuthA kanThakShobhaM vahasi tarasA tarkavachasA
padAMbhojaM SaMbho-rbhaja paramasaukhyaM aja sudhI: || 6 ||
Arguments whether it is a pot or mud or atom, smoke or fire, mountain, cloth or thread can only pain the throat but won’t relieve you of death. Oh intelligent one, worship the lotus feet of Shambu and seek the supreme comfort.
கைவல்யஞானநீதி னல்லோருரைக்கிலோ கர்மமுக்கியமென்று நாட்டுவேன்
கர்மமொருவன் நாட்டிலோ பழய ஞானமுக்கியமென்று நவிலுவேன்
வடமொழியில் வல்லானொருத்தன்வர வுத்ராவிடத்திலே வந்ததா விவகரிப்பேன்
வல்ல தமிழறிஞர் வரின் அங்ஙனே வடமொழியில் வசனங்கள் சிறிதுபுகல்வேன்
What can stop the terrible arrival of Yama? It is the Saakshaath ParamEswaraaL’s Paadham. In order to attain it all the praanis have to do Shiva bajanam. That is the easiest way to stop Yama. When this is so, ‘dhus-tharkaath suviramyathaam’, why do you do himsa to your buddhi by indulging in arguments that have no relevance to the Sruthi just because it gives you small pleasures? This is not the best way nor is it advisable to reduce your buddhi which is capable of understanding the most subtle meanings of the Sruthi.
‘Naanya: panthaa vidyathE ayanaaya’. Moksha cannot be attained without resorting to Brahmavichaaram. Every mumukshu should be steadfast in conducting his inquiry and therefore please understand that arguments are not totally discouraged. However ‘dhus-tharkaathsu viraagyathaam’, it is necessary to shun kutharka vaadham. You should only do anusandhaanam of Sruthi related tharka. This secret was given to Nachikethus by Yama in the manthra ‘naishaa tharkENamathiraapanEya’. Yama says that all arguments that are unrelated to Sruthi are incapable of delivering Maksha padhavi.
கற்றதுங் கேட்டதுந்தானே ஏதுக்காக
கடபடமென் றுருட்டுதற்கோ கல்லால் எம்மான்
குற்றமறக் கைகாட்டுங் கருத்தைக் கண்டு
குணங்குறியற் றின்பநிட்டை கூட அன்றோ
Thus to be interested in and brought into swaanubhoothi of Sruthi related tharka one should have done sukruthu in many janmaas. No way could it be otherwise. Even if a person has attained the Gnana that the Aathmaswaroopam is non-different from Brahman because of his poorva punya that enabled him to know it through the saasthras such as tharkam, Veda pramaanam, nyaayam etc. you cannot definitely say that he has attained Moksha. This is because people have the tendency, at the very moment of attaining kinchitha gnaanam, afflicted by kaama and krodha etc., begin to roam around thinking there is no one greater than them. In such state if one does the tharka even those that relate to the Sruthi there is no benefit if there is ahambhaavam and lack of Parameswara bhakthi. Only those who have dhruda bhakthi to Gnaana dhaatha Shambu can alone get Moksha. This is emphasized in ‘yathaa gnaanam vinaa mukthi: naasthyupaaya sathairapi| Thathaa bhakthim vinaa gnaanam naasthyupaayasathairapi|| That is, just as you cannot attain Mukthi without Brahmagnaanam, you cannot also attain Brahmagnaanam and Mukthi without dhruda bhakthi of Parameswara. This is emphasized by Sri Bhagavat Paadhaal in this sloka.
Brahma nishtaas who have known this rahasyam ceaselessly do Easwaradhyaanam. Our Bhaashyakkaara says ‘mukthaa api leelayaa vigraham kruthvaa bhajanthe’. Even those who have attained Mukthi (note the word ‘api’ that emphasizes this) do poojanam of the mangala vigraham of Parameswara. Doing Bhagavat Bhakthi is a swaabhaavika lakshanam of Mukthaas. This is indicated by the word ‘leelayaa’. Aachaaryaal describes ‘leelayaa’ as “leelayaa, hEthunaa na thu bhaddhajeevavath, karmahethunaa, vigraham, kruthvaa, swayamEva dhEham dhruthvaa saayujyaadhimukthimanaadruthya bhajantheethi.” That is, it is not like the bhakthajeevas that they take a sareeram according to their poorva karma (which always happens by karthuraagnayaa) and do the bhajanam but of their own accord (swayam sankalpam) they do this in order to swim like the swans in Amrithasaras.
Thus this sloka lays stress on Easwara Bhakthi as the most superior one and that every mumukshu should completely shun the dhus-tharkam which causes the wasting of the precious life just like the frog that was caught in the terrible mouth of the poisonous teeth of a snake, unaware of its imminent death was trying to catch a fly that was passingby! ‘Samsaara sarpadhashtaanaam janthoonaam avivEkinaam| Chandrasekhara Paadhaabhja smaraNam paramoushadham|| To those praaNis who are bitten by the samsaara sarpam that causes punarapi jananam, punarapi maranam, only the ocean of mercy Sri Chandrasekhara (My crores of saashtaanga namaskaarams to our ParamaachaaryaaL Sri Chandrasekhara Saraswathi SwaamigaL) remains as the great aushadham to this halaahala visham of the snake of samsaara. So let us all resolve to do Shivadhyaanam always.
(to be continued..)