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Anbu sivam2 | 1 Nov 2009 01:05
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Sivaanandalahari - 5

Aum
Sivaanandalahari - 5स्मृतौ शास्त्रे वैध्ये शकुन-कविता-गान-फणितौ
पुराणे मन्त्रे वा
स्तुति-नटन-हास्येष्वचतुर: ।
कथं राञां प्रीतिर्भवति मयि कोऽहं पशुपते
पशुं मां सर्वञ प्रथित कृपया पालय
विभो ॥ ५ ॥

smRutau SAstre vaidhye Sakuna-kavitA-gAna-phaNitau
purANe mantre vA stuti-naTana-hAsyeShvachatura: |
kathaM rA~jAM prItirbhavati mayi ko&haM paSupate
paSuM mAM sarva~ja prathita kRupayA pAlaya vibho || 5 ||

I don’t possess expertise of scriptures Manusmruti, Siksha, Kalpam,
Vyakaranam, nruktam, chandas, Jyotisham, medicine, Sakunam, arts of pleasing
others with poems and music, in explaining Puranas, proper use of Mantras,
praising, acting and humour. How will the kings be pleased with me? Oh lord
of all beings, all knowing, famous, all pervading, who am I ? Please protect
this ignorant being with your mercy.

*Commentary*

Is there a bhoga greater than that was enjoyed by the great Mahabali? Even
Mahaabali who held the saarvabhauma padhavi of the trilokas understood that
nothing would be achieved by these padhavis and realized that he had wasted
his life like a pasu. ‘pasyanthi ithi pasavaha’ – what is prathyaksham was
taken by me as sathyam and I was satisfied and had wasted my time. “Aham
prathyayavedhyam jeevathathvam kim?” What is the thathvam of that jeevathma
that is known by the sound ‘I’? O Sarvavyaapi, I surrender to you. You are
the One to do away with my ‘pasuthwam’. So please, please give me that
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D.V.N. Sarma | 1 Nov 2009 01:36
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Re: Sivaanandalahari - 5

Corrected version

स्मृतौ शास्त्रे वैद्ये शकुन-कविता-गान-फणितौ
पुराणे मन्त्रे वा
स्तुति-नटन-हास्येष्वचतुर: ।
कथं राज्ञां प्रीतिर्भवति मयि कोऽहं पशुपते
पशुं मां सर्वज्ञ प्रथित कृपया पालय
विभो ॥ ५ ॥

regards,
Sarma.

On 11/1/09, Anbu sivam2 <anbesivam2 <at> gmail.com> wrote:
> Aum
> Sivaanandalahari - 5स्मृतौ शास्त्रे वैध्ये शकुन-कविता-गान-फणितौ
> पुराणे मन्त्रे वा
स्तुति-नटन-हास्येष्वचतुर: ।
> कथं राञां प्रीतिर्भवति मयि कोऽहं पशुपते
> पशुं मां सर्वञ प्रथित कृपया पालय
विभो ॥ ५ ॥
>
>
> smRutau SAstre vaidhye Sakuna-kavitA-gAna-phaNitau
> purANe mantre vA stuti-naTana-hAsyeShvachatura: |
> kathaM rA~jAM prItirbhavati mayi ko&haM paSupate
> paSuM mAM sarva~ja prathita kRupayA pAlaya vibho || 5 ||
>
> I don’t possess expertise of scriptures Manusmruti, Siksha, Kalpam,
> Vyakaranam, nruktam, chandas, Jyotisham, medicine, Sakunam, arts of pleasing
> others with poems and music, in explaining Puranas, proper use of Mantras,
(Continue reading)

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D.V.N. Sarma | 1 Nov 2009 01:49
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Re: Sivaanandalahari - 5

Dear Anbu Sivam,

You can check your version with the one given at

http://sanskritdocuments.org/all_pdf/shivaananda.pdf

regards,
Sarma.

On 11/1/09, D.V.N. Sarma <dvnsarma <at> gmail.com> wrote:
> Corrected version
>
> स्मृतौ शास्त्रे वैद्ये शकुन-कविता-गान-फणितौ
> पुराणे मन्त्रे वा
स्तुति-नटन-हास्येष्वचतुर: ।
> कथं राज्ञां प्रीतिर्भवति मयि
कोऽहं पशुपते
> पशुं मां सर्वज्ञ प्रथित कृपया पालय
विभो ॥ ५ ॥
>
> regards,
> Sarma.
>
> On 11/1/09, Anbu sivam2 <anbesivam2 <at> gmail.com> wrote:
>> Aum
>> Sivaanandalahari - 5स्मृतौ शास्त्रे वैध्ये शकुन-कविता-गान-फणितौ
>> पुराणे मन्त्रे वा
स्तुति-नटन-हास्येष्वचतुर: ।
>> कथं राञां प्रीतिर्भवति मयि कोऽहं पशुपते
>> पशुं मां सर्वञ प्रथित कृपया पालय
(Continue reading)

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Anbu sivam2 | 1 Nov 2009 19:40
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Re: Sivaanandalahari - 5

Sarmaji,

My problem is that I have not mastered the art of transliterating the
Samskrit font with the result I have to cut and paste from somewhere else.
The website that you have given is good but when I cut and paste from there
I get a jumble of undecipherable characters instead of Sanskrit!

So You may have to keep correcting it, fortunately.

Regards,

On Sat, Oct 31, 2009 at 7:49 PM, D.V.N. Sarma <dvnsarma <at> gmail.com> wrote:

> Dear Anbu Sivam,
>
> You can check your version with the one given at
>
> http://sanskritdocuments.org/all_pdf/shivaananda.pdf
>
> regards,
> Sarma.
>
> On 11/1/09, D.V.N. Sarma <dvnsarma <at> gmail.com> wrote:
> > Corrected version
> >
> > स्मृतौ शास्त्रे वैद्ये शकुन-कविता-गान-फणितौ
> > पुराणे मन्त्रे वा
स्तुति-नटन-हास्येष्वचतुर: ।
> > कथं राज्ञां प्रीतिर्भवति मयि
कोऽहं पशुपते
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Anbu sivam2 | 1 Nov 2009 19:44
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Sivaanandalahari - 6

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.

*Commentary

*Aum

கைவல்யஞானநீதி னல்லோருரைக்கிலோ
கர்மமுக்கியமென்று நாட்டுவேன்
கர்மமொருவன் நாட்டிலோ பழய
ஞானமுக்கியமென்று நவிலுவேன்
வடமொழியில் வல்லானொருத்தன்வர
வுத்ராவிடத்திலே வந்ததா விவகரிப்பேன்
வல்ல தமிழறிஞர் வரின் அங்ஙனே
வடமொழியில் வசனங்கள் சிறிதுபுகல்வேன்
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Anbu sivam2 | 1 Nov 2009 19:52
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Sivaanandalahari - 6

Sivaanandalahari - 6 (continued -1)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
(தாயுமானவர்)

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
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Anbu sivam2 | 1 Nov 2009 19:57
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Sivaanandalahari - 6

Sivaanandalahari - 6 (continued -2)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.

Aum Namasivaaya|
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kuntimaddi sadananda | 2 Nov 2009 05:34
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A perspective-3

Jnaana yoga and self-realization - I

There have been lot of discussions on bhoutika or external sanyaasa that too parivraajaka sanyaasa (one
who does not stay at any place, lest he gets attached to the environment) as essential requirement for
self-realization. Here I am presenting my perspective for whatever it is worth. I am presenting what is
essential and what is helpful environment for a saadhak, who wants to know. Scripture, yukti and anubhava
form the basis for Vedantic analysis. 

gRihastha and sanyaasa:  I am going to give a broader definition for the purpose of the analysis. We normally
relate gRihastha as an ashrama, who is a house-holder or married person with associated attachments and
obligations – obligations set by society and obligations set by Vedas like nityaagni or daily
fire-ritual, etc. Thus gruhastha is one who holds on to the house.  In truth, the gruhastha is one whom house
has hold, a bahuvRiihi samaasa- the attachments that bind one down to the phenomenal world. We want wealth
for our security but now we are worried about security of the wealth. This is true for all things that we
depend on. Having a house or wealth etc is not a problem but if they have hold on us we become in stead of
masters of the house, slaves of the house. Hence Manu says 

sarvam paravasham duHkham sarvam aatmavasham sukham|
etat vidhyaat samaasena lakshaNam sukhaduHkayoH|

Dependence anything outside for our happiness ultimately result in suffering or samsaara while
dependence on himself for ones happiness is the true independence and happiness. This in short is the
definition of happiness and unhappiness. Hence any dependence other than oneself is samsaara and he is
gRihastha. Sanyaasa is then, renounciation of any dependence other than oneself. From this aspect it is
not a particular ashram but a particular frame of mind, which may or may not come with change in aashrama and
it may be easier to attain in one ashrama than the other. 

Whether one agrees or not, many of the traditional Vedic obligations have become mute, due to high
population, two-income families, apartment living, extensive travelling for studies and employment,
settling in places beyond the seas, and many other constraints.  For whatever reason, traditional
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Anbu sivam2 | 2 Nov 2009 18:59
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Sivaanandalahari - 7

Sivaanandalahari - 7(1)मनस्ते पादाब्जे निवसतु वच:स्तोत्र-फणितौ
करौचाभ्यर्चायां श्रुतिरपि
कथाकर्णन-विधौ ।
तव ध्याने बुद्धि-र्नयन-युगलं मूर्ति-विभवे
परग्रन्थान् कैर्वा परमशिव जाने
परमत: ॥ ७ ॥

manaste pAdAbje nivasatu vacha:stotra-phaNitau
karauchAbhyarchAyAM Srutirapi kathAkarNana-vidhau |
tava dhyAne buddhi-rnayana-yugalaM mUrti-vibhave
paragranthAn kairvA paramaSiva jAne paramata: || 7 ||

Oh Paramasiva, may my mind focus on your lotus feet, words on praising you,
my two hands on doing Archana, my ears in hearing your holy stories, brain
in meditating on you and eyes on your beauty. After all these I don’t need
to know any other holy books

*Commentary*

Sri Appar wrote in his ThEvaram as follows:

தலையே நீவணங்காய் - தலை
மாலை தலைக்கணிந்து
தலையா லேபலி தேருந் தலைவனைத்
தலையே நீவணங்காய்.

கண்காள் காண்மின்களோ - கடல்
நஞ்சுண்ட கண்டன்றன்னை
எண்டோ ள் வீசிநின் றாடும் பிரான்றன்னைக்
கண்காள் காண்மின்களோ.
(Continue reading)

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Anbu sivam2 | 3 Nov 2009 00:09
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Re: Sivaanandalahari - 7

*Sivaanandalahari - 7 (2)*

அஞ்சும் அடக்கடக் கென்பர் அறிவிலர்
அஞ்சும் அடக்கும் அமரரும் அன்கிலை
அஞ்சும் அடக்கில் அசேதனமா மென்றிட்டு
அஞ்சும் அடக்கா அறிவறிந் தேனே.
(திருமந்திரம்)

Here the Saint Thirumoolar tells us that it is not possible to control the
indhriyaas because it would be to go against their nature. What is their
nature? The nature of the sense organs is to go towards the sense objects.
What happens when they go to the sense objects? The indhriyas get hurt and
the mind is drawn towards the sense objects and away from the Self. This is
like the fly that get attracted by the fire and eventually consumed by it.
Instead if the indhriyas are directed towards the worship of Easwara then
they would by default not go towards sense objects. This is what Thirumoolar
means by saying “அஞ்சும் அடக்கா அறிவு”

“Aathmaavaa arE dhrashtavya: srOthravyO manthavyO nidhidyaasithavya:” This
upanishadic statement teaches us the importance of dhyaanam to attain
Brahmasaakshaathkaaram. Why dhyaanam? Because it is the surest way to
disengage the indhriyas whose tendency is to go to sense objects and (thus)
turn the mind to bahirmukham. Dhyaanam turns the mind inwards into
antharmukham and because of this the indhriyaas are automatically put to
rest. “Paramasthu pumaan dhyaathO, dhrushta: keerthitha: sthutha:
sampoojitha: smrutha: praNatha paapmana: sarvaanunmoolayathi” so say the
saasthra. By sticking to a maarga of any of Shiva swaroopa dhyaana or Shiva
swaroopa dharsana, or Shiva naama sankeerthana or Shiva sthuthi or Shiva
pooja or just Shiva namaskaara it would burn the jeeva’s sins root and stem.
It also burns the soham and moham that causes the karmas of punya and paapa
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