Sivaanandalahari -11


Sivaanandalahari – 11

वटुर्वा गेही वा यतिरपि जटी वा तदितरो
नरो वा य: कश्‍चिद्भवतु भव किं तेन भवति ।
यदीयं हृत्पद्मं यदि भवदधीनं पसुपते
तदीय-स्त्वं शंभो भवसि भवभारं च वहसि ॥ ११ ॥

vaTurvA gehI vA yatirapi jaTI vA taditaro
naro vA ya: kaS^chidbhavatu bhava kiM tena bhavati |
yadIyaM hRutpadmaM yadi bhavadadhInaM pasupate
tadIya-stvaM SaMbho bhavasi bhavabhAraM cha vahasi || 11 ||

How does it matter whether one is a bachelor, a family man ( Grhasta) or Sanyasin or a Vanaprasta ( one who stays in the Forest ) with matted hair or any other man? What difference will it make Oh Lord Parameswara ? Oh Pasupathi! You will become his if he has surrendered his lotus heart to you. Oh Shambu you will even bear the burden of his life.



“Prananthum sthOthum vaa katham akrutha punya: prabhavathi.”

Without having performed punya karma in ever so many previous births, praanis cannot hope to have bhakthi to Parameswara. The same is said in Bhagavat Geetha:

“manmanaa bhava madhbhaktha: madhyajee maam namaskuru|
maamEvaishyasi yukthvaivamaathmaanam mathparaayaNa:||

A person who surrenders the lotus flower of his mind becomes a ‘bandhu’ to Parameswara. In this sloka (of Sivaanandalahari) AachaaryaaL uses the word ‘Thadheeya:’. The importance of the word is, instead of saying that the bhaktha belongs to Him Parameswara says that He belongs to the bhaktha putting the importance on the bhaktha. This way He underscores the fact that He is ‘Bhakthaparaadeenan’. This shows the ‘Bhakthavaatsalyam’ of Parameswara.

Also AachaaryaaL says, ‘bhavabhaaram cha vahasi”. The thaathparyam of this is as follows:

‘Bhavabhaara cha’ means it is the flood of janana-maraNa. We have to understand that Parameswara brings an end to this flood and gives Sivaayujya padhavi to the bhaktha. This is the swaarasyam of ‘cha’ kaaram. Instead of knowing this secret agnaanis think that by being wedded to their aasrama they can attain sreyas. Those stages of life such as brahmacharyam, grihasthaasramam, vaanaprastham and sanyaasam by themselves cannot lead to saayujya padhavi. On the mind that has found its layam of Sivapaadhaabjam can lead to Moksham. That is why Saakya Naayanaar says:

எந்தனிலையில் நின்றாலும் எக்கோலம் கொண்டாலும்
மன்னிய சீர்ச் சங்கரன் தாள் மறவாமை பொருள்.

Bhagavaan does not see the aasrama from which a person comes from rather it is the mind of the bhaktha that has been surrendered to Him.

Aum Namasivaaya!


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