Line by Line summarized meaning of the sanskrit verses in Shivananda Lahari discourse
Day 2 – July 29 – verse 3
Verse 3
What should be done to achieve this state? How to worship Him? This is explained in the verse 3. Also magically Adi Shankaracharya begins the third verse with the Trayi vedyam (3 vedas). He prays to the Lord to bless him to adhere by the Vedas.
Trayī vedyam hrdyam Tripura-hara mādyam trinayanam,
Jatā-bhārodhāram caladuragahāram mrigadharaṃ
Mahādevam devam mayi sadaya bhāvam paśupatim,
Chidālambam sāmbaṃ shivam ati vidambam hridi bhaje
Trayī Vedyam – The Lord is the form of the three Vedas.
In Vedas He can be known through the karma marga or the Jnana as contained in the Vedanta.
The 3 Vedas are also known as Trayī. It symbolizes that the Vedas have the power to open our third eye; to give us enlightenment. The most important mantras of all the rituals such as homa, yagna etc. come from the 3 Vedas- Rig, Yajur and Sama; therefore they are addressed as Trayi. Trayi includes the fourth Veda also. In the Atharva Veda the homas, Vratas etc. that are used for fulfilling our desires, and some specific anushthana etc. are contained.
Hrdyam – He blesses us with bliss in our heart. He is beautiful and attracts our heart.
We run in that direction from where we get joy. Bliss is that joy which never depletes.
Tripura haram – He destroyed the demons Tripurasura. He also destroys the Trigunas in us.
Tripurasura demons asked for very strange boons foolishly assuming that they would be eternal due to them. The Lord however ensured that these conditions were met and then destroyed them. Tripuras refer to the three bodies that envelop us- gross, subtle and causal bodies. He destroys them all and takes us to the tureeya state.
Ādyam – He is the foremost in this creation- Adi deva. He existed before the creation.
Trinayanam – He has 3 eyes.
He opens up our third eye i.e. He grants us the jnana.
Jatā bharōdāram – He looks udāra ( exalted, generous) due to the weight of his jatas (locks of hair).
Himalayas are Shiva’s jata and Ganga flows in it.
Caladuraga hāram – He wears the Snake Vasuki as a chain (hāra) around his neck. Snake represents poison. He removes the poison and wears it.
It is said that if at all you have to take refuge, then approach the person who is greater than you in all aspects. In accordance to this rule, Vasuki took shelter in Shiva’s neck. One day Garuda approached it and instead of being scared of its enemy, Vasuki was calm and quiet.
Mrgadharam – In His hand, the deer’s head (mrga) is seen.
Deer doesn’t take rest; due to fear it is ever on the move. To give it the needed rest, the Lord holds it in his hand. It symbolizes that he holds our mind, which is ever moving, in his hand, so as to give it some rest.
Mahādevam – He is sporting in Kailasa.
Devah means ‘one who sports in the divine planes’. Maha devam means He who sports/ plays in the plane called ‘hrdyam’ (heart). Within us, He performs His tandava there in Kailasa, which is in our Sahasrara. While he is thus dancing, He is stamping all the obstacles with his feet. Likewise He drives away our obstacles. Mahādevam refers to his form as Paramatma.
Devam – He is the Lord who blesses us. This is His Devata swaroopa (manifested form).
Mayi sadaya bhāvam – He looks upon me with all benevolence (sadaya).
Paśupatiṃ – He is Paśupati- the Lord of all animals.
Just as the person tending to animals (paśu) in his care loves them as his children, Lord Shiva loves us. We are animals (paśu) and he is our Lord (Pati). Therefore He is Paśupati. It can also be understood that he rescues us from the noose (paśa) that is tied around our neck. Humans are strange. Generally animals have one tendency associated with them. But humans have the tendencies of all animals within them. Only Lord Paśupati can rescue us and relieve us from these.
Chidālaṃbam – He is the stick (lambam)/ supporting pillar for acquiring knowledge (chit/ Jnana).
He is the support for our acquisition and retaining of knowledge.
Sāmbam – This is Sa+ amba. He is with the Divine Mother.
He should eternally be worshipped together with the Divine Mother. In the Shiva Linga the base represents the Divine Mother while the Linga represents Shiva. This reflects their abheda. This story is seen in the Srisailam temple. Cow says- ambaa. This is a very important beejakshara. Cows are very sacred. In Datta’s photo we see a cow with him. It is Kamadhenu.
Once during Chaturmasya in Eluru, there was a cow, which was about to die due to some illness. A scholar was doing the saptaham of the Bhagavatam dasama skanda. Around that time Appaji visited Eluru. One day this cow broke open the compound, dragged this Bhagavatam book ate some sheets and then left its body.
Uma, sōma, Sāmba, Giriśa, Gourīśa are names that are of great significance to Shiva devotees.
Shivam – He is the form of auspiciousness, who drives away all impurities.
Shiva comprises of two alphabets shi and va, both of which are like our eyes. ‘Shiva’ is a very powerful mantra. Through them the third eye opens. Shiva mantra is like a treasure chest that holds unimaginable treasure.
Ati vidambam- He is beyond decoration (alamkara, vidamba) of any kind.
He is adviteeya – no one can even come close to imitating Him. We should try to fill Him in our heart. We can follow him but we cannot come anywhere close to dressing like Shiva. Na Rudro rudramarchayat means – Unless Rudra is there in the heart, the person cannot worship Rudra. Therefore through the recition of anganyasa karanyasa, we fill the heart will Rudra. We should believe that the body is Kailasa and that the heart is the place where He performs the tandava.
Hrdi bhaje – I worship Him in my heart.
Bhaja – means to serve (sevayām).