Courtesy:http://soundaryalaharisloka.blogspot.in/2006/03/soundarya-lahari-sloka-8.html
Soundarya Lahari Sloka -8
Soundarya Lahari Sloka -8
[Devi's cintaamanigriha , janana-marana-nivritti]
Sudhaasindhormadhye suravitapivaateeparivrite
Manidweepe neepopavanavati cintaamanigrihe
Sivaakaare mance paramasivaparyanka nilayaam
Bhajanti twaam dhanyaa katicana cidaananta laharim
Sudhaasindhormadhye – in the middle of the ocean of nectar
Suravitapivaateeparivrite - surrounded by gardens containing karpaka forest
Manidweepe - in the Ratna island [of precious jewels]
neepopavanavati - containing upavana with kadamba trees
cintaamanigrihe - in the house built with cintaamani jewels
Sivaakaare mance - in the divine throne[or seat],
paramasivaparyanka nilayaam posited in the seat of paramasiva
Bhajanti - pray
twaam - you
dhanyaa - blessed
katicana - some
cidaananta laharim - cid-aananda lahari
Oh! Goddess! you are the cid-aananda lahari. You are in the abode - in the middle of the ocean of nectar, surrounded by gardens, containing karpaka forest, in the Ratna island [of precious jewels], containing upavana with kadamba trees, in the house built with cintaamani jewels, in the divine throne[or seat], posited in the seat [Lap] of paramasiva. Some blessed devotees, pray you and get liberated.
In the previous sloka, the form of the Goddess was described; in this sloka, the place, the house, the seat of the Goddess is described;
The same principle covered in this sloka is shown in the Lalitasahasranama –
57. chintAmaNigR^ihAntasthAyai
58. pa~nchabrahmAsanasthitAyai
59. mahApadmATavIsa.nsthAyai
60. kadambavanavAsinyai
61. sudhAsAgaramadhyasthAyai
62. kAmAkShyai
63. kAmadAyinyai
The same idea is given in another stotra called Mantra Maatruka Pushpa Maalaa –
Kallolollasita amrita abdhi laharee madhye viraajan mani
dweepe Kalpaka vaatikaa parivrite kaadamba vaatyujjwale
ratna stambha sahasra nirmita sabhaa madhye vimaanottame
cintaaratna vinirmitam janani te simhaasanam bhaavaye
before further analysis of this sloka, one very important point we can note is that in the 4th line, there is the repetition of the sloka -1 in some other form –
sloka 1 – says Pranantu stotam vaa kathamakrutapunyaha prabhavati
Here this sloka line 4 says - Bhajanti tvaam dhanyaaha katichana chidanandalaharim
The above two represent the same idea. If one wants to worship devi, poorvapunya is required; in this world, we find many many crores of people are born; out of them, only a very few are able to worship devi in the said pattern .
sgivaakaare manje - the abode of Goddess; in lalitaa sahasra naama, this is referred by the words, the parts of the seat are given here; also their functions.
57. chintAmaNigR^ihAntasthAyai
58. pa~nchabrahmAsanasthitAyai
264. sR^iShThikartryai
265. brahmarUpAyai
266. goptryai
267. govindarUpiNyai
268. sa.nhAriNyai
269. rudrarUpAyai
270. tirodhAnakaryai
271. Ishvaryai
272. sadAshivAyai
273. anugrahadAyai
274. pa.nchakR^ityaparAyaNAyai
the seat of the Goddess is a divine cot, which has four legs just like other cots have; but, you see from the above cited lalitasahasranama slokas that the legs are the first four given below and the seat is the fifth one.
The four legs are :-
Brahma – brahmarupa - srishtikartri - creation
Vishnu – govindarupini - goptri - maintenance
Rudra – rudrarupa - samharini - destruction
Iswara – iswara - tirodhanakari- disappear
The seat of the cot is :-
Sadasiva - anugrahada - anugrahada - bless devotee
pa.nchakR^ityaparAyaNAyai this refers – five - fold function. The five functions are referred above.
We find that this lalitasahasranama is very popular and many are reciting this in temples in groups, which is highly appreciable; but most of the people are reciting without knowing or understanding the meaning of the stotra. Here lies the problem with people, who recite this for years, and then crave for money, material, power, and other things from god and propitiate different gods thinking that they are different and limited. But this is like the following -
A boy in 5th standard wants to remain in that standard, for so many years, which is detrimental to him and others; Similarly, it is detrimental to a person, if he recites any sahasranaama for years together, without knowing the meaning, but he asks the god to bestow him material,money, power, and everything else except moksha. Instead, he should ask goddess, at least that – Oh! Goddess! you please, help me to help others or otherwise help me to know my real self. Once, we know the fundamental principle behind these, there is nothing to cry or ask or worry about anything in the world; We will be able to live happily and help others as the proverb goes –
"Live and let live"
Let us try to peep into the meaning of the word panca-kritya-paraayana which is essential for us.
Five types of karmas or activities are going on in this world, any where and everywhere. They are given in the chart on the top of this page, from which, you find that - creation, maintenance, destruction, disappearance and anugraha.
The Gods involved for these are respectively – Brahma, Vishnu, Rudra, Iswara, and Sadasiva.
Brahma deals with creation – micro for individuals and macro – for the whole world.
Vishnu deals with maintenance - micro for individuals and macro – for the whole world.
Rudra deals with destruction [scrapping] - micro for individuals and macro – for the whole world.
But we are not able to find these Gods in form, normally. We can only imagine.
All the three of these, put together form Iswara, the fourth god and is all pervading, but you are not even able to imagine. But what we enjoy as bliss in deep sleep is nothing but this all pervading iswara's aananda only.
Unfortunately, we are not aware at that time. Now we are not ready to get the correct idea also. If we are ready to turn our view or direction of sight to that of god, we will escape from the sorrows of life for ever.
Refer Ramana bhagavaan's saying to the questioner when bhagavaan answers like this – everything depends on your vision –
Either lokadrishtya or jnaanadrishtya;
Lokadrishtya means you don't want to get self realization, and will only remain in sorrow. Jnaana drishtya means you are already happy, the worry will never come to you.
[Lokadrishtya means you look at the world, get affected by that and try to correct and fail in the end and approach a guru; why not be it now itself ?
jnaanadrishtya means you try to understand at least theoretically that the world consists of only two things – only jada and bodha. Bodha is sentient and all pervading – which only appears as world; jada is insentient, and is really not there, but seems to be there. Without the sentient consciousness or god, jada is not at all there. ]
When a devotee, prays to god or goddess, asking him/her to show his/her form and bless him, on the request of Goddess, God comes in form to bless him; that is referred by the 5th god Sadasiva who is for blessing or bestowing anugraha; a person may get any god he wants to see, by propitiating this way his god [ishta devata], only thing is – he has to try to see the same god in everything in the world including in all other gods also.
(What is required is that, we have to ask god or our own soul or guru that our final aim is permanent happiness only – of course now for temporary purpose, we may ask for a job, promotion, marriage, children, house, property, vehicles etc.)
[Devi's cintaamanigriha , janana-marana-nivritti]
Sudhaasindhormadhye suravitapivaateeparivrite
Manidweepe neepopavanavati cintaamanigrihe
Sivaakaare mance paramasivaparyanka nilayaam
Bhajanti twaam dhanyaa katicana cidaananta laharim
Sudhaasindhormadhye – in the middle of the ocean of nectar
Suravitapivaateeparivrite - surrounded by gardens containing karpaka forest
Manidweepe - in the Ratna island [of precious jewels]
neepopavanavati - containing upavana with kadamba trees
cintaamanigrihe - in the house built with cintaamani jewels
Sivaakaare mance - in the divine throne[or seat],
paramasivaparyanka nilayaam posited in the seat of paramasiva
Bhajanti - pray
twaam - you
dhanyaa - blessed
katicana - some
cidaananta laharim - cid-aananda lahari
Oh! Goddess! you are the cid-aananda lahari. You are in the abode - in the middle of the ocean of nectar, surrounded by gardens, containing karpaka forest, in the Ratna island [of precious jewels], containing upavana with kadamba trees, in the house built with cintaamani jewels, in the divine throne[or seat], posited in the seat [Lap] of paramasiva. Some blessed devotees, pray you and get liberated.
In the previous sloka, the form of the Goddess was described; in this sloka, the place, the house, the seat of the Goddess is described;
The same principle covered in this sloka is shown in the Lalitasahasranama –
57. chintAmaNigR^ihAntasthAyai
58. pa~nchabrahmAsanasthitAyai
59. mahApadmATavIsa.nsthAyai
60. kadambavanavAsinyai
61. sudhAsAgaramadhyasthAyai
62. kAmAkShyai
63. kAmadAyinyai
The same idea is given in another stotra called Mantra Maatruka Pushpa Maalaa –
Kallolollasita amrita abdhi laharee madhye viraajan mani
dweepe Kalpaka vaatikaa parivrite kaadamba vaatyujjwale
ratna stambha sahasra nirmita sabhaa madhye vimaanottame
cintaaratna vinirmitam janani te simhaasanam bhaavaye
before further analysis of this sloka, one very important point we can note is that in the 4th line, there is the repetition of the sloka -1 in some other form –
sloka 1 – says Pranantu stotam vaa kathamakrutapunyaha prabhavati
Here this sloka line 4 says - Bhajanti tvaam dhanyaaha katichana chidanandalaharim
The above two represent the same idea. If one wants to worship devi, poorvapunya is required; in this world, we find many many crores of people are born; out of them, only a very few are able to worship devi in the said pattern .
sgivaakaare manje - the abode of Goddess; in lalitaa sahasra naama, this is referred by the words, the parts of the seat are given here; also their functions.
57. chintAmaNigR^ihAntasthAyai
58. pa~nchabrahmAsanasthitAyai
264. sR^iShThikartryai
265. brahmarUpAyai
266. goptryai
267. govindarUpiNyai
268. sa.nhAriNyai
269. rudrarUpAyai
270. tirodhAnakaryai
271. Ishvaryai
272. sadAshivAyai
273. anugrahadAyai
274. pa.nchakR^ityaparAyaNAyai
the seat of the Goddess is a divine cot, which has four legs just like other cots have; but, you see from the above cited lalitasahasranama slokas that the legs are the first four given below and the seat is the fifth one.
The four legs are :-
Brahma – brahmarupa - srishtikartri - creation
Vishnu – govindarupini - goptri - maintenance
Rudra – rudrarupa - samharini - destruction
Iswara – iswara - tirodhanakari- disappear
The seat of the cot is :-
Sadasiva - anugrahada - anugrahada - bless devotee
pa.nchakR^ityaparAyaNAyai this refers – five - fold function. The five functions are referred above.
We find that this lalitasahasranama is very popular and many are reciting this in temples in groups, which is highly appreciable; but most of the people are reciting without knowing or understanding the meaning of the stotra. Here lies the problem with people, who recite this for years, and then crave for money, material, power, and other things from god and propitiate different gods thinking that they are different and limited. But this is like the following -
A boy in 5th standard wants to remain in that standard, for so many years, which is detrimental to him and others; Similarly, it is detrimental to a person, if he recites any sahasranaama for years together, without knowing the meaning, but he asks the god to bestow him material,money, power, and everything else except moksha. Instead, he should ask goddess, at least that – Oh! Goddess! you please, help me to help others or otherwise help me to know my real self. Once, we know the fundamental principle behind these, there is nothing to cry or ask or worry about anything in the world; We will be able to live happily and help others as the proverb goes –
"Live and let live"
Let us try to peep into the meaning of the word panca-kritya-paraayana which is essential for us.
Five types of karmas or activities are going on in this world, any where and everywhere. They are given in the chart on the top of this page, from which, you find that - creation, maintenance, destruction, disappearance and anugraha.
The Gods involved for these are respectively – Brahma, Vishnu, Rudra, Iswara, and Sadasiva.
Brahma deals with creation – micro for individuals and macro – for the whole world.
Vishnu deals with maintenance - micro for individuals and macro – for the whole world.
Rudra deals with destruction [scrapping] - micro for individuals and macro – for the whole world.
But we are not able to find these Gods in form, normally. We can only imagine.
All the three of these, put together form Iswara, the fourth god and is all pervading, but you are not even able to imagine. But what we enjoy as bliss in deep sleep is nothing but this all pervading iswara's aananda only.
Unfortunately, we are not aware at that time. Now we are not ready to get the correct idea also. If we are ready to turn our view or direction of sight to that of god, we will escape from the sorrows of life for ever.
Refer Ramana bhagavaan's saying to the questioner when bhagavaan answers like this – everything depends on your vision –
Either lokadrishtya or jnaanadrishtya;
Lokadrishtya means you don't want to get self realization, and will only remain in sorrow. Jnaana drishtya means you are already happy, the worry will never come to you.
[Lokadrishtya means you look at the world, get affected by that and try to correct and fail in the end and approach a guru; why not be it now itself ?
jnaanadrishtya means you try to understand at least theoretically that the world consists of only two things – only jada and bodha. Bodha is sentient and all pervading – which only appears as world; jada is insentient, and is really not there, but seems to be there. Without the sentient consciousness or god, jada is not at all there. ]
When a devotee, prays to god or goddess, asking him/her to show his/her form and bless him, on the request of Goddess, God comes in form to bless him; that is referred by the 5th god Sadasiva who is for blessing or bestowing anugraha; a person may get any god he wants to see, by propitiating this way his god [ishta devata], only thing is – he has to try to see the same god in everything in the world including in all other gods also.
(What is required is that, we have to ask god or our own soul or guru that our final aim is permanent happiness only – of course now for temporary purpose, we may ask for a job, promotion, marriage, children, house, property, vehicles etc.)
No comments:
Post a Comment