In continuation some more from Soundarya lahari regarding the chakras:
contd from yesterday:
III Soundarya lahari 37 th verse
विशुद्धौ ते शुद्धस्फटिकविशदं व्योमजनकं
शिवं सेवे देवीमपि शिवसमानव्यवसिताम् ।
ययोः कान्त्या यान्त्याः शशिकिरणसारूप्यसरणे-
विधूतान्तर्ध्वान्ता विलसति चकोरीव जगती ॥ ३७॥
viśuddhau te śuddhasphaṭikaviśadaṃ vyomajanakaṃ
śivaṃ seve devīmapi śivasamānavyavasitām ।
yayoḥ kāntyā yāntyāḥ śaśikiraṇasārūpyasaraṇe-
vidhūtāntardhvāntā vilasati cakorīva jagatī ॥ 37॥
“I worship Your viśuddhi cakra, which appears like a clear crystal, the
Creator of ākāśa. The qualities of Siva and you are the same. The
effulgence radiating from both of You glows like rays of the moon and by
these rays , the universe which remained covered by darkness is illumined,
like the Chakora bird rejoicing in the light of the moon.”
This verse is related to Vishuddhi chakra having the principle of Akasha.
At the time of creation, the Akasha was first created.
tasmādvā etasmādātmana ākāśaḥ sambhūtaḥ । ākāśādvāyuḥ ।
vāyoragniḥ । agnerāpaḥ । adbhyaḥ pṛthivī ।
pṛthivyā oṣadhayaḥ । oṣadhībhyonnam । annātpuruṣaḥ ।
This is first anuvaka in second chapter of Brahmanandavalli in Taittiriya
Upanishad.
>From Akasha, Vayu, from Vayu agni, from agni Jala, from jala Prithvi from
Prithi, Oushadha, from Oushadhi, annam and from Annam all beings.
This may be the reason, while describing the Psychic Chakras, Lalita
sahasranama begins it from Vishudhi Chakra, the principle of Akasha.
Kundalini Shakti is directly related to Creation. At Ajnachakra, the mind
principle, gets the desire to create. The first creation is Akasha in
Vishuddhi, then Vayu in Anahata, Agni in Manipura, Jala in SvadhiShthana
and finally earth in Muladhara.
There are different opinions stating that Manipura is jala tatva and
Swadhishthana is Agni Tatva. Whatever be the opinion, the creation and
Psychic Chakras are related.
“Shuddha Sphatika Vishadam” describes the colour as Pure Crystal. Whether
the pure crystal colour refers to the colour of the Vishuddha Chakra or
referring to Siva residing here along with Shakti though remains a subject
of debate, as I understand, pure crystal is the colour of Siva the creator
of Space, the ether, Akasha.
“Vishuddi chakra Nilaya Araktavarna Trilochana khadvangadi praharana
vadanaika samanvita paayasanna Priya tvakstha pashulOka bhayanakri
amritaadi mahaashakti samvrutaa daakineeshvarI.
This is Lalita sahasranama stotra explaining Vishuddhi chakra. Here also
the colour red is referred to SHAKTI residing in Vishuddhi along with
Amrutaadi Mahashaktis.
We may conclude referring both Soundarya Lahari and Lalita sahasranama that
Siva residing in Vishuddhi is the colour of Pure crystal and Shakti
residing along with Siva is of Rakta Varna, the red colour.
Then what is the colour of Visuddhi Chakra?
We know that while colour is the composition of 7 basic colours Violet,
Indigo, Blue, Green, Yellow, Orange and Red.
The colours of the Chakras are in the reverse order of VIBGYOR-
Muladhara – Red, SvadhiShthana – Orange, Manipura- Yellow, Anahata- Green,
Vishuddha- Blue ( Saphire blue- the colour of the Sky) Ajna- deep Indigo.
Sahasrara- whilte or Violet
Here Sri Shankara is telling that whatever be the colour of Vishuddhi
Chakra or the Colour of Shakti residing there, they all possess the colour
of Pure crystal, the colour of Siva shining in Vishuddhi along with Shakti
descending after their union in Sahasrara.
The Vishuddhi Chakra is the starting point of Udana Prana and the function
of Udana Prana is to purify the body of toxic substances while breathing.
The Vishuddhi Chakra unleashes an unlimited feeling of happiness and
freedom that allows our abilities and skills to blossom. Along with this
stage of development there is a clear voice, a talent for singing and
speech, as well as balanced and calm thoughts.
“śivasamānavyavasitām “ or “śivasamānavyasanineem” indicates the perfect
blending of Shakti with Siva just like milk and water. Only Paramahamsa is
adept in experiencing both tatvas.
Akasha has all the ingredients for creation though it is yet evolve into
cohesive building blocks of the matter. When Siva & Shakti both grace the
plane of Vishudhi, their effulgence lights up the inner consciousness and
expels the darkness of the mind.
If one catches the rays of the full moon in a pure crystal the entire area
will be filled with effulgence. The true sadhaka wait for the divine nectar
like the Chakora bird waits. Meditating thus on Siva and Shakti in
Vishuddhi, the sadhaka expels the darkness from the mind.
The descent of Siva and Shakti after their union in Sahasrara is the main
feature of Shankara’s worship, because as they descend the divine union of
consciousness and energy fulfils his wish to rejuvenate himself. The
splendour flows through sushumna like moon beams and floods the entire body.
There is another version about Siva & Shakti. At the time of initial
creation, only Śiva was there. Śiva is full of Prakāśa or
Self-illumination. Since His Light could not be reflected to the universe,
Śiva created Parāśakti to reflect His Light to the universe. As soon as
Śakti came into existence, the universe was illuminated, as She alone is
capable of reflecting His Light. This is with regard to macrocosm. With
regard to microcosm, darkness means spiritual ignorance. When Śiva and
Śakti are contemplated together, spiritual ignorance of the contemplator is
removed, leading to realization of the Self. Sadhaka becomes identified
with Them and this state is known as sārūpya. {Liberation is of four types:
Sālokya, co-existence with the Lord in His world. Sārūpya, attaining the
same form as that of the Lord. Sāmīpya, proximity as that of the Lord.
Sāyujya, absorption into the Lord Himself. The first one Salokya
progressively leads to the last one Sayujya.
Some Commentators refer Siva Shakti in Vishuddhi as Ardha nareesvara but
Sri Lakshmidhata in his commentary identifies Siva shakti in Vishuddhi
chakra as VyomesVara and Vyomeshvari because Vyoma refers to Space, Akasha.
He also mentions that Vyomeshvara & Vyomeshari are surrounded by 72 Nabhasa
Mayukhas,the celestial rays. He also gives the names of these 72 Nabhasa
Mayukhas, whereas Lalita Sahasranama “Vishuddhi Chakra Nilaya” mentions
Amritaadi Sixteen mahashaktis residing in 16 lotus petals of Vishuddhi
Chakra identified with sixteen vowels.
The worship of the Supreme Shakti descending through the chakras in union
with Siva is highly efficacious and removes all the ills and ignorance of
the sadhaka.
IV समुन्मीलत् संवित् कमलमकरन्दैकरसिकं
भजे हंसद्वन्द्वं किमपि महतां मानसचरम् ।
यदालापादष्टादशगुणितविद्यापरिणति-
र्यदादत्ते दोषाद् गुणमखिलमद्भ्यः पय इव ॥ ३८॥
samunmīlat saṃvit kamalamakarandaikarasikaṃ
bhaje haṃsadvandvaṃ kimapi mahatāṃ mānasacaram ।
yadālāpādaṣṭādaśaguṇitavidyāpariṇati-
ryadādatte doṣād guṇamakhilamadbhyaḥ paya iva ॥ 38॥
O Mother,I adore the pair of swans, Siva & Shakti who delight in the honey
of the full blown lotus of Knowledge, the Anahata Chakra, and who swim in
the minds of great. From their mutual conversation the eighteen Vidyas have
emerged. They separate good from evil as they separate milk from water.
In this Mantra we find the poetical reference to the descent of Siva Shakti
to Anahata Chakra. As swans they will be swimming in the hearts of great
sadhakas.Swans are also the symbol of Paramahamsas, as they can take out
truth from the untruth.
This pair of swans dwells in the hearts of all beings but most have not
awakened to this fact, as they are unaware of the inner phenomenon.
Once the inner sense is awakened by the sadhaka one can listen to the
dialogue of these swans.
Ha is Shiva and Sa is Shakti, Hamsa Soham denotes these two tatvas in
Maithuna and they are meditated as Hamseshvari and hamseshvara. In Anahata
they are surrounded by 52 Vayu Mayukhas , Vayu rays.
This verse, mantra indicates the meditation on the Heart Chakra, the
Anahata.
Siva Shakti while descending the Kulapatha, they drench each plane of
awareness with the Amrita, the nectar that arises out of their union. At
Anahata they delight in the honey of the full bloomed lotus of Knowledge
that is known as ‘Paravidya’ Transcendental knowledge. In this state the
inner senses operate giving rise to extrasensory perception. In this stage
one may hear melodious music of veena, flute etc,
‘Ashtadashagunitavidyaparinitih ‘ refers to eighteen Kalas or rays
emanating from Anahata due to high level interaction between two Tatvas,
Siva & Shakti at this centre. These 18 kalas are referred to 18 Vidyas
according to some scholars, where as there are also opinions that these 18
Kalas refers to Sri Shadashi Mahamantra with Siva and Shakti added to it.
The supreme knowledge was originally heard as ‘Shruti’ in heightened state
of meditation and later compiled into Vedas.
The sound frequencies emanating from Siva & Shakti in the form of Mantras
were picked up by the finely tuned consciousness of those great Rishis and
handed over them down to the future generations in the form of Vedas and
that is why Vedas are called Apourusheya.
Even in the modern times, it is possible to hear to the sounds if one can
deeply meditate on Siva & Shakti in anahata. What is needed is sadhana and
Gurukrupa.
Though it is recommended to chant this Mantra 4000 times a day for 4 days,
drinking water by energizing it by chanting of this mantra at least for 108
times is said to build the immunity against all kinds of diseases.
V तव स्वाधिष्ठाने हुतवहमधिष्ठाय निरतं
तमीडे संवर्तं जननि महतीं तां च समयाम् ।
यदालोके लोकान् दहति महति क्रोधकलिते
दयार्द्रा या दृष्टिः शिशिरमुपचारं रचयति ॥ ३९॥
tava svādhiṣṭhāne hutavahamadhiṣṭhāya nirataṃ
tamīḍe saṃvartaṃ janani mahatīṃ tāṃ ca samayām ।
yadāloke lokān dahati mahati krodhakalite
dayārdrā yā dṛṣṭiḥ śiśiramupacāraṃ racayati ॥ 39॥
O Mother, I adore and worship the Samvarta in your Swadhishthana Chakra who
is the Lord of Fire, invoking Fire element and who is dissolving the world.
I woeship You Samayeshwari, the potent power of Samvarta. When the angry
look of the great Samvarta burn up the Universe, Your glance drenched with
compassion provides a cooling effect.
When Siva & Shakti descend to Swadhishthana they are surrounded by 62 rays
of tejasa and are worshipped as Samvartesvara and Samayeshwari.
Meaning of samaya is not only time but it also means “Coming together” This
implies that Siva Shakti are one and are always together.
Samayachara Tatpara is one of the Namas in Lalita sahasranama suggesting
Samayachara Sri Vidya practice which is internal worship. Soundarya Lahari
is mentioning Samayachara worship by calling Devi as Samayeswari
Samvarteshwara,the lord of transformation dissolves Earth in Water, water
in Fire, Fire in air, Air in Mind, Mind in Ego and Ego in Mahat , that is
the greatest one the Universal consciousness.
Opposite of the same action is creation.
Tasmadvaa Etasmaadaatmana Akashah sambhootah Akaashaad vayuh Vayoragnih
Agneraapah adbhyah prithivee- This is Taittareya Upanishad vakya describing
the creation.
During meditation also the same action of dissolving every thing occurs but
due to cooling and healing glance of Shakti prevents such a dissolution.
Samayeshwari being a potent power of samanteshwara, She, through her
compassionate glance protect her devotes from the destruction aspect of
Samanteshwara. Swadhishthana chakra is the centre of all our desires,
ambitions. There is no end for our desires and ambitions. If one desire is
fulfilled it gives raise to another and the another and to one another and
it continues through out our life. We are trapped in this vicious circle.
To awaken us from this delusion the Anger of Rudra uses his power and then
Shakti not only protect us from the anger of Rudra but also help us to
realise our true nature.
This combination of Siva Shakti is exactly similar to that of father and
Mother to take their children in the right path.
If one wants to awaken the Kundalini energy, the support and help of Shakti
is very much needed otherwise it is not possible to balance the enormous
energy that is created.
Verses 36 to 42 in Soundarya Lahari describes descending of Siva Shakti
through Kulapatha called Sushumna Nadi. Sri Shankara Bhagavatpadacharya
having worshipped the equal and opposite energies between Siva and Shakti
has shown the same path to us.
When Rudra starts burning the Universe, Samayeshwari cools it down by
drenching it by compassion.
Sri Acharya has very well described the formless Universal Conscious and
Energy so as to experience its brightness by us. He has also mentioned that
though they are formless but not free from feelings and emotions
The power, energy, Shakti can give sorrow, happiness compassion and
benevolence and also it always provides guidance and hence it is imperative
for us to worship Shakti. This is the only way and easiest way to succeeds
in all aspect of life including attaining Jeevanmukti.
Soudarya lahari though a treasure of spiritual knowledge, each verse is a
Mantra and grants our materialistic needs.
This 39 th Mantra also has a yantra. A square is drawn on a thin silver or
Gold sheet. In the middle of it in the first line inscribe THAM paM paha
and in the second line Sham sam. Offer sweet Pongal as naivedya to yantra.
Put this yantra in a glass of water and chant this mantra for 108 times and
drink the water. Repeating this for 4 days will ward off bad dreams.
VI तटित्त्वन्तं शक्त्या तिमिरपरिपन्थिफुरणया
स्फुरन्नानारत्नाभरणपरिणद्धेन्द्रधनुषम् ।
तव श्यामं मेघं कमपि मणिपूरैकशरणं
निषेवे वर्षन्तं हरमिहिरतप्तं त्रिभुवनम् ॥ ४०॥
I worship that unique dark-blue cloud, abiding for ever in your Mani-pura,
endowed with lightning in the form of the Sakti, whose lustre is dispelling
darkness, with a rainbow formed by the sparklng of the dazzling gems set in
the jewels (of the Kundalini), and showering rain over the worlds burnt by
Hara (Fire) and Mihira (the Sun).
The names of the deities to be meditated upon in the Mani-pura-cakra are
said to be Meghes’vara and Saudamani. They are also known as AmrtesVara and
Amrtes’vari and are to be meditated upon by the practitioner as in the
middle and surrounded by fifty two Apya (watery) Mayukha-s/ Dark-blue
cloud—the form assumed by Meghes’vara. Sakti—known as Saudamani.
Darkness of the Mani-pura, which is the fifty-two Apya-mayukhas. They are
rendered into a region of light mixed with darkness, i.e. Mishra loka, by
the light effulgimg from the Kundalini Shakti.
There is the traditional view held that the rays of the Sun from the
An-ahata, conjointly with the heat rays of the Fire of Swadhishthana
convert the water of the Manipoora into clouds, which drench with their
showers the world-conflagration caused by the Svadhishthana fire at the
time of the Deluge. According to samaya tantra, the rays of Vayu in Anahata
mix with the rays of fire in Swadhishthana and cool down into water upon
entering Manipura.
The entire universe scorched by kamagni, the fire of desire, which resides
in swadhishthana gets drenched and experience relief in Manipura.
Sadhaka gets relief during meditation when Kundalini reaches Manipura,
where the clutches of Vasnas, Samskaras gets broken up.
There is also the reading, * Smara-mihira-taptam,* which means, ” consumed
by the Sun of Desire “. * Hara-mihira’ is taken by some scholars, to
indicate the twelve Aditya-s, of the form of Hara appearing at the Deluge
to consume all the three worlds.
The following points culled from Laksml-dhara’s elaborate commentary on
this stanza are noteworthy ;
The Siddha ghutika, a treatise on occultism, not known now to be extent,
speaks of Sada-siva, manifestmg himself in the Manipura as a winter-cloud
and shining there with his spouse of the form of resplendent lightning.
A chapter in the Taittiriya Aranyaka, has given a detailed description of
the origin of the Sun, Moon and Fire and also of the stars and other
luminaries making days and nights, all from water. Therein the essence of
water—nectar, is referred to as pervading the disc of the Sun, and the
Yogin is represented as the water of the Manipura asking for ” the essence
of that essence, which is of the highest order “. The essence of water is
explained to be the Moon. From the Ap-tattva of the Mani-pura, the Yogin
desires to get at the Moon, the fountain source of all nectar, which is
flowing from the lunar disc, passes on to the disc of the Sun, which it
nourishes, as long as it flows.
Sri Shankara Bhagavatpadacharya worships Swadhishthna before Manipura
,because the Kundalini Path according to samaya differs from other systems.
Moreover, Soundarya Lahari describes the psychic passage which is always
superior.
In the spiritual journey there are two paths , jnana, knowledge and
anubhava, experience. Path of jnana is guided by the buddhi, intellect
whose basis is tarka, logic whereas the path of anubhava is based on purity
and innocence guided by Shraddha. Both paths leads us to destination but
the path of anubhava is no doubt superior.
Sublime truths were revealed to Sri Shankara because of purity and
innocence in his prayer which cannot be found in books authored by
intellectual giants. Even though the worship of Kulapatha in a different
order to the other systems of Tantra, no one can discredit the experience
of Sri Shankara.
Expressing Siva as dark blue cloud filled with water and Shakti as a streak
of lightening in the cloud is very apt description and symbol of Manipura.
Lightening is also a form in which shakti manifests. She is always
electrifying, being the source of electromagnetic energy.
Moreover, Manipura is the centre where the ascending Kundalini shakes off
the last vestiges, traces of impurities from the lower centres and becomes
light and thus fully ensures the ascent.
VII 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॥
ತವಾಧಾರೇ ಮೂಲೇ ಸಹ ಸಮಯಯಾ ಲಾಸ್ಯಪರಯಾ
ನವಾತ್ಮಾನಂ ಮನ್ಯೇ ನವರಸಮಹಾತಾಂಡವನಟಮ್ ।
ಉಭಾಭ್ಯಾಮೇತಾಭ್ಯಾಮುದಯವಿಧಿಮುದ್ದಿಶ್ಯ ದಯಯಾ
ಸನಾಥಾಭ್ಯಾಂ ಜಜ್ಞೇ ಜನಕಜನನೀಮಜ್ಜಗದಿದಮ್ ॥ 41॥
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
is 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.
VIII gatairmāṇikyatvaṃ gaganamaṇibhiḥ sāndraghaṭitaṃ
kirīṭaṃ te haimaṃ himagirisute kīrtayati yaḥ ।
sa nīḍeyacchāyācchuraṇaśabalaṃ candraśakalaṃ
dhanuḥ śaunāsīraṃ kimiti na nibadhnāti dhiṣaṇām ॥ 42॥
गतैर्माणिक्यत्वं गगनमणिभिः सान्द्रघटितं
किरीटं ते हैमं हिमगिरिसुते कीर्तयति यः ।
स नीडेयच्छायाच्छुरणशबलं चन्द्रशकलं
धनुः शौनासीरं किमिति न निबध्नाति धिषणाम् ॥ ४२॥
O daughter of the snow clad mountain.The Golden crown on your head is
densely bedecked with precious gems that glitter like the stars attaining a
ruby colour. The poet who praises it is likely to have the impression that
the crescent moon on your crown is a rainbow because of the multicolour
sheen of the inlaid gems.
Having thus far described the Bliss derived by meditation on the Devi in
her various aspects, in detail, with a view to acquainting the worshippers,
who are not fortunately, circumstanced to meditate upon her in the
requisite manner, with the grace and charms of her form, from head to foot,
the author of this work has devoted for that purpose, the rest of the
stanzas composing it, known as the Saundarya-lahari, ” the flood of beauty
“, as opposed to the Ananda-lahari, the prior portion of the work, so known
because of the flood of spiritual Bliss wherein her votaries find
themselves merged on going through it. However, this differentiation is not
recognized by Laksmi-dhara, Bhask a r a – r a y a, Kaivalyas^rama and other
learned commentators, who call the entire work the Saundarya-lahari. With a
view to singing the praises of the Devi, whose pair of feet stand far above
the three hundred and sixty rays emanating from them (as described m stanza
14) the author sets about describing her form from her crown down to her
toes.
According to Kaivalyasrama, the Kirita-mantra ‘ Hiranya-kiritaya
sahasraditya-tejase namah” Salutation to the golden crown dazzling with the
lustre of a thousand Sun is derived from this stanza describing the Devi’s
crown.
The amber (honey yellow- brownish yellow) coloured akasha is the crown on
the Devi’s head. Just one day before Amavasya the sky at the time of dawn
takes on a ruby coloured hue that covers the Sky like a carpet. Hence a day
before Amavasya that is Krishna Chaturdashi is considered to be more
auspicious day for Devi worship, especially Kartika Chaturdashi known as
Roopa Chaturdashi. On this day the akasha as Devi’s crown appears as an
Indra Dhanush or rainbow.
>From this mantra onwards Sri Shankara experiences the wave of Soundarya,
beauty which is the true nature of the supreme consciousness. This is an
inner experience. All this is happening within the enlightened
consciousness of Shankara.
Soundarya Lahari does not imply the performance of rituals but a mental
attitude through which total surrender and union with Devi are experienced.
By the worship of Sri Yantra within one self, the Mahashakti is awakened
from its dormant state and ascends to higher centres even beyond sahasrara.
When such a state is attained, it expands and experiences the divine.
In the animal kingdom Mooladhara is the highest centre just as Sahasrara
for human. From Mooladhara human evolution begins, which culminates with
Sahasrara.
The experience beyond sahasrara is what Sri Shankara is now describing. In
the divine realm Devi is realised as Sundaram She pervades not only the
manifest Universe but also the unmanifest where she reigns over three
worlds as the Queen of Beauty.
Sri Shankara perceives Devi within himself as Satyam Sivam Sundaram. As
Tripurasundari she permeates the entire creation with beauty, truth and
auspiciousness, sundara satya mangala.
Once Siva & Shakti descend to Mooladhara the human awareness is
metamorphosised and it is a new experience as if a new person is born in
the same body.
In this state of union, the awareness abides in a divine inner vision,
paramatman, the supreme consciousness.
Sri Shankara having such a divine vision depicted her in the profuse
allegories of Sanskrit literature. These descriptions are highly esoteric,
hidden with in are the supercharged mantras which are like missiles that
can materialise matter, cure deadly diseases, overcome a vengeful enemy,
restore lost status, earn enormous wealth, and much more than one could
ever dream of.
Instead of wondering as to why Sri Shankara has described Devi in this
manner, one should see them as the supercharged Mantras.
The sadhaka shall have the thought filled in the mind and heart that the
power of Devi can achieve anything and everything in materialistic life as
well liberation because SHE is BHUKTI MUKTI PRADAYINI. KR IRS 9223 NB
Music and chakr TOMORROW
On Wed, 8 Feb 2023 at 11:40, Rajaram Krishnamurthy <[email protected]>
wrote:
> 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
>
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