I tavādhāre mūle saha samayayā lāsyaparayā navātmānaṃ manye navarasamahātāṇḍavanaṭam । ubhābhyāmetābhyāmudayavidhimuddiśya dayayā sanāthābhyāṃ jajñe janakajananīmajjagadidam ॥ 41॥
तवाधारे मूले सह समयया लास्यपरया नवात्मानं मन्ये नवरसमहाताण्डवनटम् । उभाभ्यामेताभ्यामुदयविधिमुद्दिश्य दयया सनाथाभ्यां जज्ञे जनकजननीमज्जगदिदम् ॥ ४१॥ In your Muladhara I meditate on the Navatman ( Maha Bhairava) who express nine sentiments ( Navarasas) and engaged in Maha Tandava along with Samaya ( Maha Bhairavi ) whose dance form is Lasya. The Universe hs come to have a father and a mother in you both, who have come together graciously for its regeneration ( after it was burnt). The divinities in Muladhara are Adinatha and LayEsvarI. Adinatha performing Tandava and Lasyeshwari the lasya. As Siva and Shakti begin their dance the Universe which was dissolved into their elements and absorbed into Siva Shakti are again revived, resurrected. Moment they stop dance the dissolution takes place. Samaya is used in the verse for Shakti. Siva also known as samaya but here he is called Navatman. The word Samaya Mata or Samayachara in Sri Vidya Upasana is derived from this name. SAMA means equal and hence both are called by the same name in masculine and feminine form. The essence, importance and feature of Samayachara is that both are one and are inseparable. This feature is very well reflected in the meditation upon psychic chakras as explained in verses No 36 to 42, Though Siva is Samaya, in this verse he is called navatman because he is characterised by Nine Vyuhas or groups of manifestations. These Nine groups are: 1 Kaala ( time signified by Sun & Moon) 2 Kula ( Colours) 3 Nama ( Names Like samaya and samaya) 4 Jnana ( Knowledge) 5 Chitta ( Individual consciousness with all its manifestations, like mind, intellect senses) 6 Naada ( Sound in its 4 forms , Para , Pashyanti, Madhyama VaikharI) 7 Bindu ( The six chakras beginning with Muladhara) 8 Kalaa ( The fifty letters of the alphabet) 9 Jiva ( the individual being enjoying in the respective bodies) Though all the verses about meditation upon Chakras refer to Samaya Tantra, in this Verse Sri Bhagavatpada has used Samayaa for Shakti and Navatman for Siva, a term used by Kaulas for Siva. This is done, may be to explain that the Siva – Shakti for Kaulas in Muladhara is Ananda Bhairava and Ananda Bhairavi which is not different from Samaya Samayaa for Samayins. It is accepted by all schools of Sri Vidya that in creation the Prakruti, or Shakti is the active and essential factor. Her worship and attainment of her grace are necessary for all Jivas to attain liberation, Salvation. Sri Vidya according to the nature and competency of the aspirants are classified as Samayaa, Kaula and Misra. Samaya worship is pure internal without any external rituals or ingredients and it is performed in Daharakasha , Spiritual sky, otherwise called Hrudayakasha. There is samatva in Siva Shakti, they are one and inseparable and hence the adoration of Devi in different Chakras is not essential for Samayins. Pure internal sadhana can be done only by advanced sadhakas and hence for them certain external rituals are prescribed to begin with and this method i called Mishrachara. Udayavidhim in the verse indicates the regeneration process that the Siva & Shakti forces trigger at the level of cause & effect which filters into all the levels of matter, whether gross or subtle, animate or inanimate or static or dynamic. The power of kundalini enables energy & consciousness to move out of the fold of matter and carries the Jeevatma to Paramatma. II तवाज्ञाचक्रस्थं तपनशशिकोटिद्युतिधरं परं शम्भुं वन्दे परिमिलितपार्श्वं परचिता । यमाराध्यन् भक्त्या रविशशिशुचीनामविषये निरालोकेऽलोके निवसति हि भालोकभवने ॥ ३६॥ tavājñācakrasthaṃ tapanaśaśikoṭidyutidharaṃ paraṃ śambhuṃ vande parimilitapārśvaṃ paracitā । yamārādhyan bhaktyā raviśaśiśucīnāmaviṣaye nirāloke’loke nivasati hi bhālokabhavane ॥ 36॥ “I sing in praise of Supreme Shiva, present in Your Ajñā cakra. Its brilliance is of innumerable suns and moons, spread by Supreme Consciousness on all sides. One who lives in a world that is not reached by sun, moon and fire and is different from the material world, he is living in this Self-illuminating world.” In this verse Sri Shankara mentions about Ajna Chakra and in the next verses he will mention also other Psychic Chakras. He says that Siva is self illuminating and the effulgence is brighter than the innumerable Sun,Moon and Fire put together. .अथ य एव सम्प्रसादोsस्मच्छरीरात्समुत्थाय परं ज्योतिरूप सम्पद्य स्वेन रूपेणाभि निष्पद्यात एष आत्मेति होवाचैतदमृतमभयमेतदूब्रहोति तस्य ह वा एतस्य ब्रह्मणो नाम सत्यमिति This Vakya is from Chandogya Upanishad ( VIII, 3, 4) The one who is serene, rising up from this body and reaching the highest light, remains established in his true nature. This is the SELF. This is Immortal. This is beyond all fear. This is Brahman. TRUTH is the name of Brahman who is such. Siva is self- illuminating prakasha, that is Consciousness The revelation of this illumination is the creation of Universe, that is Vimarsha, that is Shakti. Prakasha and Vimarsha are not just interdependent but they are one and inseparable. Siva being in Ajna chakra self-illuminating, Shakti also is present pervading all sides. When the devotee experience the illumination of Shiva, by the presence of Shakti who is revealing this illumination, the devotee gets disconnected from the material world and that is the light of SELF. Illumination referred in this verse comparing to the illumination of innumerable Sun, Moon and fire may also be understood as the experience of the sadhaka of such an effulgent illumination is beyond Ida, Pingala and Sushumna Nadis, which represents Moon, Sun and fire respectively. न तद्भासयते सूर्यो न शशांको न पावकः यद्गत्वा न निवर्तन्ते तद्धाम परमं मम Here Geetacharya tells, that once my supreme abode is reached which is not illumined by Sun, Moon or fire, that is self- illumined, there is no return at all from my supreme abode. In his Bhashya Sri Shankara gives an analogy of the space in the pot which is limited to pot will not return to pot once the pot is destroyed. The Space in the pot has become one with the unlimited space and hence no return. One may try meditation on Ajna Chakra, visualising Shakti. Her form appears as conceived and appears in meditation. Then the individual consciousness moves to Turiya State and experience the state of supreme bliss. After some time, one returns to normal state. The bliss enjoyed makes one to repeat the mediation and continuous practice makes one realise one with Siva and Shakti. Sri Lakshmidhara describes, “parimilitaparshvaM Paricita” as Devi staying in comfort at the left side of Siva in Ajna. He further states that Ajna is not merely “Dvidala padma’ but the mahayogis have experienced 64 Mental rays, manasika Mayukyas. He also gives these 64 names from Para to Mantravigraha Para Is he referring to 64 yoginis mentioned in Tantra Shastra? Quite likely. It is not known as to why Sri Bhagavatpada started from Ajna Chakra and all other chakras after wards in Verses 37 to 42.Similarly, Sri Lalita Sahasranama Starts giving description of these Psychic Chakras beginning from Vishuddi and afterwards Anahata, Manipura, Svadhishthana, Muladjara, Ajna and sahasrara. III we shall continue tomorrow KR IRS 8223 -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion on the web visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZoqtVf3OSy%2B%3DRKh1q6u5miHWwHQ694A_q74dxuqBZCYNCA%40mail.gmail.com.
