शिवेन वचसा त्वा गिरिशाच्छा वदामसि |
यथा न: सर्वमिज्जदयक्ष्मग्ंसुमना असत् ||५||
शिवेन वचसा with auspicious words त्वा - you, गिरिश - dweller. In the Kailasa Mountain अच्छ - to attain you वदामसि - we utter, pray, सर्वम् इत् जगत् - all this world of men and animals, अयक्ष्मं without any disease, सुमना असत् - may live in harmony.
O! Dweller on the Kailash Mountain! We pray to you with auspicious words so that we may attain you. By this prayer may all that belongs to us in this world be free from disease and live in harmony.
गिरि - mountain, mountain - like (high) Vedas. One who is the soul of the Vedas and is to be known only through the Vedas is गिरिश.
अच्छा - pure, one who is praised by the Vedas to Him we pray with pure auspicious words. The prayer us for making our relations, animals etc. in this world free from disease. Now if we take अच्छ (vocative case) to mean pure; the meaning if the first line of the mantra would be: I am impure, The Lord is pure and is therefore praised by the Vedas with auspicious words. My words are not so pure or auspicious. But when they are addressed to the Lord they become pure and attain the status of the Vedas as drain water which falls into the ever pure Ganga gets mixed with it and becomes indistinguishable and one with Ganga. This is the interpretation of Abhinava Sankara.
The fourth and the fifth mantras together form one mantra. The mantras are chanted to ward off untimely death etc. The Lord is to be thought if as one who created terror in the Tripuras by his loud laughter and as one who is holding the bow which is meru mountain and is seated in the chariot. This is the description by Skanda Swami who hastens to add that we should think of the Lord as non-different from the Supreme Brahman though imagined to be with a body.
अच्छ is taken to mean the Lord who has appeared before us, according to Bhatta Bhaskara. So we praise the Lord standing before Him and directly addressing Him.
We pray to one who is capable of granting our prayers. So Shiva is the repository of all wealth, powers and the auspicious qualities and we pray to Him for granting us all auspiciousness. We praise His divine sports in the world. This is the extended meaning suggested by Bhatta Bhaskara and Skanda Swami.
Vishnusuri after a long discussion comes to the conclusion that jivatwa is imagined. Jiva is none other than Brahman. The Shruti with the help of mahavakyas तत्त्वमसि etc reminds the jiva of this fact and wakes him up. Jiva in truth is untouched by the world.
The Vedas like the bards (vandi) praise the Lord Parameshwara to wake Him up from the imagined jivahood which is compared to sleep caused by avidya. So the Vedas like the servants who wake up the king by praising his valor and other qualities praise the Lord, saying, "You are the self of everything and if you go to sleep caused by avidya all this wold of jivas which is a reflection or image of yours cannot be free from the disease of samsara (transmigration) and will suffer from lack of harmony. Therefore may this world of jivas and objects after knowing its true nature and thus freeing itself from all sins not fall into samsara again. May it enjoy supreme bliss - this is our prayer. This is found to be elaborated in the next mantra.
The Lord has the अन्त:करण of maya. But here there is preponderance of sattva. Even as witness He has this anthahkaran and rules the world. The prayer is for revealing His pure Self by getting rid of self-imposed bondage maya thereby enabling the jiva to get the knowledge of pure Atman. This is done by the Vedic dicta like tattwamasi. This is referred to as शिवेन वचसा - by auspicious words.
यथा न: सर्वमिज्जदयक्ष्मग्ंसुमना असत् ||५||
शिवेन वचसा with auspicious words त्वा - you, गिरिश - dweller. In the Kailasa Mountain अच्छ - to attain you वदामसि - we utter, pray, सर्वम् इत् जगत् - all this world of men and animals, अयक्ष्मं without any disease, सुमना असत् - may live in harmony.
O! Dweller on the Kailash Mountain! We pray to you with auspicious words so that we may attain you. By this prayer may all that belongs to us in this world be free from disease and live in harmony.
गिरि - mountain, mountain - like (high) Vedas. One who is the soul of the Vedas and is to be known only through the Vedas is गिरिश.
अच्छा - pure, one who is praised by the Vedas to Him we pray with pure auspicious words. The prayer us for making our relations, animals etc. in this world free from disease. Now if we take अच्छ (vocative case) to mean pure; the meaning if the first line of the mantra would be: I am impure, The Lord is pure and is therefore praised by the Vedas with auspicious words. My words are not so pure or auspicious. But when they are addressed to the Lord they become pure and attain the status of the Vedas as drain water which falls into the ever pure Ganga gets mixed with it and becomes indistinguishable and one with Ganga. This is the interpretation of Abhinava Sankara.
The fourth and the fifth mantras together form one mantra. The mantras are chanted to ward off untimely death etc. The Lord is to be thought if as one who created terror in the Tripuras by his loud laughter and as one who is holding the bow which is meru mountain and is seated in the chariot. This is the description by Skanda Swami who hastens to add that we should think of the Lord as non-different from the Supreme Brahman though imagined to be with a body.
अच्छ is taken to mean the Lord who has appeared before us, according to Bhatta Bhaskara. So we praise the Lord standing before Him and directly addressing Him.
We pray to one who is capable of granting our prayers. So Shiva is the repository of all wealth, powers and the auspicious qualities and we pray to Him for granting us all auspiciousness. We praise His divine sports in the world. This is the extended meaning suggested by Bhatta Bhaskara and Skanda Swami.
Vishnusuri after a long discussion comes to the conclusion that jivatwa is imagined. Jiva is none other than Brahman. The Shruti with the help of mahavakyas तत्त्वमसि etc reminds the jiva of this fact and wakes him up. Jiva in truth is untouched by the world.
The Vedas like the bards (vandi) praise the Lord Parameshwara to wake Him up from the imagined jivahood which is compared to sleep caused by avidya. So the Vedas like the servants who wake up the king by praising his valor and other qualities praise the Lord, saying, "You are the self of everything and if you go to sleep caused by avidya all this wold of jivas which is a reflection or image of yours cannot be free from the disease of samsara (transmigration) and will suffer from lack of harmony. Therefore may this world of jivas and objects after knowing its true nature and thus freeing itself from all sins not fall into samsara again. May it enjoy supreme bliss - this is our prayer. This is found to be elaborated in the next mantra.
The Lord has the अन्त:करण of maya. But here there is preponderance of sattva. Even as witness He has this anthahkaran and rules the world. The prayer is for revealing His pure Self by getting rid of self-imposed bondage maya thereby enabling the jiva to get the knowledge of pure Atman. This is done by the Vedic dicta like tattwamasi. This is referred to as शिवेन वचसा - by auspicious words.
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