dEAR ALL
iN nAVARATRI, i TOOK TWO VERSES OF 35 (MEDICINAL) AMD VERSE 5 (COUPLE
RELATIONSHIP) WHICH MAY BE READ SLOWLY; THERE ARE WRITE UP BY SO MANY WHERE
100 VERSES OF ADI SHANKARA MAY CREATE 10 VOLUME BOOKS AS TREATISE. K
RAJARAM IRS 51024
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Soundarya Lahari Series : Verse 35 – “Curing of Tuberculosis ” –
Soundarya Lahari Mantras from 34 to 42 is a series. Now we shall try to
understand 35th Mantra.
मनस्त्वं व्योम त्वं मरुदसि मरुत्सारथिरसि
त्वमापस्त्वं भूमिस्त्वयि परिणतायां न हि परम् ।
त्वमेव स्वात्मानं परिणमयितुं विश्ववपुषा
चिदानन्दाकारं शिवयुवति भावेन बिभृषे ॥ ३५॥
manastvaṃ vyoma tvaṃ marudasi marutsārathirasi
tvamāpastvaṃ bhūmistvayi pariṇatāyāṃ na hi param ।
tvameva svātmānaṃ pariṇamayituṃ viśvavapuṣā
cidānandākāraṃ śivayuvati bhāvena bibhṛṣe ॥ 35॥
This is 35 th Mantra in Soundarya lahari.
O youthful spouse of Siva, you are the Mind, you are the Ether, Air, the
Fire, the Water, and the Earth. When you have transformed yourself thus,
there is nothing beyond. yourself, with a view to manifesting in the form
of the Universe which is the form of Consciousness and Bliss.
With a view to demonstrating the Devis being of the essence of the eight
Murti-s, Shankara Bhagavatpada extols her in this stanza from all points of
view.
Ashta Murtiraajaa jaitri, Lalita sahasranama. Here there are two namas of
Divi; Ashta Murthy and Ajajaitri.
Sri Bhaskara makhin refers Matsya Purana. saying, “Wealth, intelligence,
earth, nourishment, gauri, contentment, radiance, stability, protect me, 0
Sarasvatl, by these eight forms.”
The Yoga S’astra says, “ The Self is of eight kinds according to the
difference of qualities, viz., embodied soul (Jlvatman), inner Self
(Antaratman), supreme Self (Paramatman), unstained Self (Nir malatman),
pure Self (Shuddatman), wisdom Self (Jnanatman), great Self (Mahatman), and
elemental Self (Bkootatman). Thus there are eight Selves.”Or the five
elements: the sun, moon, and Jlva, or heaven or sacrificer ; these are
eight bodies.
The Shakti- rahasya says, “The five elements sun, moon and heaven are the
eight bodies.” The Vishnu Purana says : “ The Sun, water, earth, fire, air,
ether, the Brahmana the sacrificer and the moon, these are the eight bodies.
The wives of these eight are respectively, Uma, Sukesi, Apara, Sivaa,
Svaha, Diti, Deeksha, and Rohini. Their sons are respectively Saturn,
Venus, Lohitanga, Manojava, Skanda, Svarga, Santana, and Budha.”
But the Linga Purana says, the eight Prakritis are said to form the body of
Devi, also the eight kinds of products, vikritis are manifestations of her
body in order to mould the bodies.’’
According to the Bh. Gita (7-4), “ Earth, water, fire, air, ether, mind,
intellect, and egoism thus eightfold my Prakriti.”
The eight Kulas i.e., eight kinds of women. The Samayachara says, “ Ganika,
Saundika, Kaivari, Rajaki. Takrakari Karmari, Matangi, and Pumschali.”
In the Rudrayamala the characteristics of the following eight women are
given, namely, ” Anangakusuma, who has symmetrical limbs and long hair.”
The name of each woman is given in the third chapter of the same book. They
are Anangakusuma,Anangamekhale,Anangamadane,Anangamadanature, Anangarekhe,
Anangavedini, Anangankushe, Anangamalini.
These eight forms of her also mean Vashinyadi Vagdevatas and Brhmayadi
Ashta Matrukas.
They are Vashini, Kameshvari, Modini, Vimala, Aruna, Jayini, Sarveshvari,
Kaulini,
Ashta Matrukas are Brahmi, Maheshwari, Kaumari, Vaishnavi, Varahi,
Mahendri, ChamundE, MahalakshmI
Asta-murti-s constituting the Universe. Consciousness and Bliss are the
forms of the Brahman, which are interwoven with the eight forms related
above.
The esoteric significance of the tradition may be given as follows :
O Ambike you are the Mind in Ajna, the Ether in Vishuddhi, the Air in the
Anahata the Fire in the Svadhishthana, the Water in the Manipoota and the
Earth in the Muladhara, all in their subtle forms.
While you are in this transformed state in the Microcosm, as Vishva or
vaishvanara, Taijasa and Prajnaa, as well as in the Macrocosm, as Virat,
Hiranya-garbha and Antaryamin, with a view to assuming a gross form, you,
with the power of your Iccha-shakti, take the forms of the Shakti, the
chit, and S’iva, the Ananda, in this manner.
This phenomenal world is essentially evolved out of the five elements and
their subtle variants. The latter are only the other forms of the Devi.
After the Deluge there remains only the Brahman, which is no other than
S’iva and the S’akti combined.
Siva stands apart, all alone, with no functions of his own. The Shakti in
combination with Siva is the prime cause of the Universe. The Universe is
the manifestation of the Shakti.
Forms and names are transient, while the substance is eternal.
>From the table below it will be seen that the Devi, who transcends all,
manifests herself as the six Deva-s, with her six abodes, represented by
the six Tattva-s, which have, as their centres, the six Cakra-s, from a
combination of which the entire Universe is made.
Manas tvam – the mind You are
Vyomah tvam – the sky
Marut is – the wind You are
Marut rather as – the charioteer of the winds (You are)
Tvam apaha – (you are) the water
Tvam bhumi hi – the earth
Tvayi parinamayitum na hi param – apart from Your manifest form there is
naught else indeed
Tvam eva sva atmanam – You, in respect of Your own self
Parinamayitum – to make manifest
Vishva vapusha – by means of a universal form
Chid ananda karam – of mental bliss substantial
Shiva yuvati bhavena – You assume the role of Shiva-bride
Bibhrse – and thus You triumphant rule.
This verse is the extension of verse 34 in a different dimension.
Sapthashati is a text that is boundless, limitless. There is Saptashloki,
which itself becomes a mantra having all the angas. The individual mantra
has all the components of dhyana, rishi, chandas, and shakti. For all seven
hundred mantras, we can get the components. These three put together are
the essence of all the tantras which are Lalitha Sahasranama, Trishati. It
is not only the water in the ocean. There is nothing beyond what is not
included in you. Everything is included. Whatever we say and do is included
in you. you are only one of your forms. This roopa of Devi or this form of
your consciousness is bliss in which we assume everything in the form of
Shiva’s concert. It is she, Devi who transforms herself into groups,
whatever be her form from that form she transforms herself into yours. It
indicates that cosmic energy is for a cause that continues to exist. With
the evolution of cosmic energy into the universe, you are mind and also
earth tattva. He has just not mentioned about single form. He begins with
manas. You are the mind right after the earth tattva.
This indicates as Shankara starts describing her with manas tattvam right
to tvam Bhumi. It is closest to initiate her without any help from outside.
Any transformation in general needs an outside agency. For example, human
beings cannot transform their body. We can transform the mind, there is a
need for an external agency. But that transformation has taken without any
outside agency. This only applies to cosmic energy. It was subtle energy
that transformed into the dense matter but even after transformation, it
retains its elemental consciousness. We all are her forms. We also have
consciousness. There is consciousness even in stone images that is the
reason we worship stone images. The sculptures that are made of stone are
very well worshiped in temples. Certain stone sculptures once consecrated
have the most powerful energy. This energy can be felt externally and this
can only happen to those beings who are at a certain stage in their
sadhana.
We have given Bhudevi as a consort to Venkateshwara. The transformation of
shakti has given mere pulsation. During evolution and transformation,
Shakti manifests as a universal mind as Hiranyagarbha and manifests as an
individual mind. Hiranyagarbha stores what is in every mind, it can be the
human mind, animal, tree. Everything is her doing. It indicates that
Hiranyagarbha carries the universe, it can be a possibility. When we accept
that the entire universe is hers. When it comes to the human mind, it has
two aspects: 1 higher aspect, 2 lower aspects.
The lower mind operates through panchendriyas but the higher mind operates
with self. The cosmic energy in the form of the mind is present both in the
lower and higher minds. Her presence in quality and quantity is so less in
the lower aspect of mind. In higher mind the quality and quantity are huge.
It pervades the entire mind and body which is composed of Mula tattvas(
primordial elements). It is possible only when we realize it. It is a great
wonder that cosmic energy that we call devi or shakti does it in all forms.
Wherever we look, it is the presence of cosmic energy. The divine presence
is there. When we use the word it should be understood that seeing is not
by the eyes or by four panchendriyas, beyond that her pervasiveness is
there. Even in thoughts, she pervades. If we can understand that, we need
to leave our thoughts to a higher sense, she is there. She is also present
in the lower mind through the senses. When she is present in a higher mind
her thought process is changed. She has assumed every form to help every
living and non-living being through the journey of self-realization.
Only our higher mind listens to us when it is good in quality and
quantity. Matter into which she has evolved. The mind is evolving every
time. In this process, the dormant centers are awakened. The structure of
the mind is also known to that. It depends on how one sues the brain.
Whether it is higher or lower. The structure is also different. A complete
change or reversal in the flow of energy. Shakti also transforms her
chethana and consciousness which transforms her consciousness along with
her energy. Every sentient and insentient object or beings changes. We are
part of creation and being an intellect, we are also in a constant state of
evolution. We need to accept evolution and that is because of
consciousness. If consciousness was removed everything would decay and die.
It is like the state of a coma, life is there but consciousness is not
there. It elevates consciousness. That Tripurasundari is beyond Maya and
that state of Tripurasundari and during that state, she can grant us
“Aparoksha Anubhuti”.What is Aparoksha Anubhuthi? Aparoksha Anubhuthi is a
direct experience of cognizance of Devi. The power of creation is inherent
in her. Thought is a creation that may not be in the form.
Shankara has experienced and acknowledges that cosmic energy with cosmic
consciousness in her purest form of Tripurasundari. The purest form is
above Shiva. To create and rule of creation, she takes the role of Energy
of the consciousness. That state becomes a state of consciousness which we
call Chidananda. Shankara after establishing the cosmic energies, the total
union of shakti with Shiva further explains what made her enter the state
of the union. Then he experiences the totality of union and her presence
with physical elements. With the union of consciousness, it has become
matter. The perfect union, that has come out of matter. The energy that
came out of the union is consciousness. It is possible because of the total
union of the consciousness and energy otherwise there is no matter.
Kanchi paramacharya’s explanation on this adhyatmika tattvas, Vedanta
tattvasnis pretty simple. It states that there is no need that they have to
be within our grasp. There are beyond us. Some concepts are only within our
reach. Even if we don’t understand or grasp them it does not matter. All we
know is concepts are there. It’s an emotion. IT is with anyone’s reach and
it is what we need. It is the love of the mother. The mother of the
universe. How can we explain the love we need for the embodiment of the
universe. When Shakara speaks about the Devi as a body in which the life of
the lord is inherited. Then he brings her to us as the milk of the mother’s
breasts. Even though Shankara conceives as one embodying the universe also
being present in every partical, she is inert. So he is unable to forget
her motherhood. Like a mother suckling her children. Like a mother feeding
all the plants and living beings. How is she doing it? through her breasts
and what are they? They are Sun and Moon. She is doing this through the
rays of Sun and Moon. If we had known long before from the Vedas. Amba
feeds all living beings with the light of the Sun and Moon. The vegetable
kingdom is sustained by the light. Without the sun rays, in the plant
kingdom plants cannot sprout and grow. though w don’t receive everything
from the sun by eating veggies we get the nutrients. Plants also act as a
solar cooker for us. They preserve the solar power in vegetables that we
eat and it is considered as Prasada. That bent on is also showing towards
her creatures.
Acharya also mentions Moon in this context.
Moonlight is so cool, it gives us delight which is big nourishment. The
medicinal herbs derive sunlight from the Sun, they also receive their
medicinal properties from Moon. All these days we have been talking about
Nirguna but today we will be talking about Saguna. He was refering to
Nirguna, nirakara. Shankara also talks about her earring, necklace, and
everything about it. It is difficult to experience the nirguna
nirakara(formless). But unless we experience the nirguna nirakara we cannot
experience the saguna roopa. From nirguna she has become trigunatmika. When
we start the japa, chadasu, beeja shakti, kelaka then we we Lalitha
Tripurasundari anugraha prapyarthe and there are other things we can add.
Lalithamahatripura Sundari Darshana, bhashana sidhyarthe jape viniyogah (
here it means that I want to see her and speak to her). We start with
saguna Aradhana and when we think we will reach nirakara but what has
happened? The same process that is what is in seed form in pragna the
spandana, the universe was manifested. It was unmanifested and then it was
manifested. Our sadhana should also start from formless and then form.
Finally, we merge into that and it is neither Akara nor nirakara. “Darshana
Bhashana sidhyarthe Jape viniyogah” When we look at Darshana why can’t we
think that it is one of the breasts of Devi nourishing the plants, or Devi
feeding us. From there, there is a form. When we imagine this the roopa of
Devi appears before us. Bhasahana, sounds do not appear but it is the
messages that we hear. It is also the responsibility of a guru to share the
experience of his sadhana which is only a guiding factor. The experience
may differ. So we think of a roopa, the same thing happens. Dhyana sloka
describes the form. It is not necessary to see the form. The form is
imagined when chanting the dhyana sloka. By closing our eyes we visualize
near and dear, also the thoughts take the form there. Different roopas of
Devi can be visualized and that is called form. That form transforms into
formless, which is the beginning of knowing her or understanding her. The
anugraha of ambal should be there. It is natural. Gyana is not knowledge it
is also experience. We confine the gyana to knowledge. If knowledge cannot
become experience, if gyana cannot become an experience that is not called
gyana it is not limited to knowledge but experience. . Experience of the
form has to happen. It is the same with knowledge. When consciousness and
chaithana take the form, it is the experience of the sadhaka.
The essence of Soma is soma rasa. The tides of the
ocean are caused by the moon. Ambal makes us sustained as annapurneshawari.
She feeds through her breasts and that is why she is bent down. When
Shankara is describing Devi’s breasts are Sun and Moon, he did prove it
scientifically. Sun illuminates intelligence and Moon is the presiding
deity of the mind. Just as the full moon and new moon days, the ocean also
affects. It is called lunatic. Sun and moon have the power to bless us. On
new moon day, we offer pitru karmas. The chanting of mantras during eclipse
has some positive effects. Knowledge combined with experience is gyana. Sun
and Moon are the right and left eyes of Paramatma. Manasvam, you exist as a
mind. Mother this mind which is the cause of so much which is false. After
so much trouble fortunately or unfortunately, the mind is you. Here the
question comes as to WHO ARE YOU? Even that is you. She is mind and the
same mind questions. I am talking about Devi? Who is she? how does she look
like?. When we follow the path of gyana, gyana is not knowledge but it is
the experience of knowledge is gyana. If she is always in our thoughts,
then the mind will not be given any chance to false nor it invites trouble.
When we realize all thoughts are from Amba, she will take us to the state
where there is no mind, and such a state is called paravail ( Veli-
fencing) in Tamil, or when she takes us to the state where there is no
mind, it is called gyanakasha. The cast expansion of the blue sky is Devi,
it should be our imagination. Akasha is the vast expansion, limitless.
Limitless experience of gyana. That itself is Devi. BY this learning
practice the mind will also become open expansion. You exist as gynakahsha
where our regular mind is erased. When we continually practice this, it
gets unfold to an extent and we can become open expansion like akasa.
Yomatvam: You are the space, you are all the elements, fire, air, Prithvi.
How can we say that whatever is in the universe is her form?. Maruthasi is
Vayu– it is because of Maruth — element Vayuin Bramhanda. Agni– another
aspect of Ambal, Even Veda themselves proclaim that you are the color of
fire. You glore with acetic lore. Vedas was born for agni. She resides in
the form of five elements. In the chakra next to Vishudhi were manas.
Paramacharya tells us there is no object in which you are not present. You
have taken the form of the bliss of gyana for the purpose to evolve into
the body of the cosmos. Total realization is sat chit ananda. Shiva who is
pure does not remain as sat ( which remains the same without any change of
time and space ), reality alone is also chit. Chit is consciousness and
awareness experiencing the ananda. Her function is experiencing Shiva. The
cause of Chit shining and unfolding itself into ananda, arising and
becoming Shiva Patni ( consort of Shiva). It is for this reason that you
have taken the form of Chidananda. The bramhan becoming aware of itself,
experiencing bliss, and remaining by itself is not the end of everything.
It acquires chit and ananda to evolve into the cosmos that is different
from itself (Bramhan). It is entirely a Shakta concept and has nothing to
do with Advaita. The purpose of the creation of Bramhanda is to watch this
port of drama connected by all these. We are immersed in that Maya and we
are lost.
O devi! you must evolve yourself into a cosmic form as Shiva wife that
you have taken the form of Chidananda, As bramhan becoming aware of itself
and experiencing ananda and remaining on Ananda is not the end of
everything It acquires chit and ananda to evolve into cosmos. It is a
Shakta concept. Not only the Shakta system even the other systems explains
the creation of the cosmos similarly. The ananda, paramananda great bliss
also gets are divided into numerous smaller particles. It is to watch the
drama conducted by sat or reality. The wife of sat is chit and ananda to be
the bramhan, pragna. The whole thing is Leela hence she is called Lalita.
It is the evolution taking place in prashakti’s imagination. We are steeped
in chidananda and we become oneness with reality. Chidananda is experience,
Sat chit ananda is to become one with chidananda. Chidananda is an
experience. Shankara bhagavadpada explains that there is none other than
you. One thing becoming another. Advaitha does not say that bramha changes
this way. According to Advaita, unchanging the bramhan gives the false
impression of the cosmos because of Maya. Sankhya tells that the cosmos is
the result of Prakriti, not Purusha. This is the reason why acharya is
mentioned here. He expresses how the Shakta system has given shape to a
Sankhya Darshana to suit its view. Kanchi paramacharya a great soul has
said in his Daivatin korul If we cannot lead a person to spirituality to
know oneself is of great help. further Kanchi paramacharya talks about it.
Only Shankara bhagavadpada who is compassionate and personified could have
done it. The Shakta system is named the Kaula branch there are many
meanings. Shiva yuvathi does not mean Shiva’s wife. All that is meant by
Shiva is also meant by Devi. All the qualities of Shiva, the aspect of
young women is also Shiva. “Shiva swadhina Valabha” ( one who keeps her
husband in her sway) Shiva is contained in his wife. This remark of
shakanrabhagavadpada is fixed in our minds. “Shiva yuvathi” is formed is
shiva in young women. Without our knowledge even using chitha.
The thoughts occur in the mind. Shankarabhagavadpada starts this
stanza with manasthvam. This mind has all unwanted and harmful thoughts. If
one is harmed, those thoughts are also produced by us. If we practice the
idea that the thought mind is amba herself. Mind is Devi, even thoughts are
herself. One who can get accustomed to that state of mind ( mind is Devi
and thoughts are Devi) then all of us will become king. king of the empire
of the atman. When we change our thought process that thoughts are Devi and
Mind is also devi, we come to the kings and queens of our Atma Samrajaya.
We need not turn our minds inward or suppress outward or we need not
suppress. Even that is Devi. All the five elements are Devi. She is
everything, evolving ourselves. Everything is pervaded by Devi. Whatever we
experience also is Devi, that experience itself becomes Chidananda. When we
realize that the thought itself is amba that is chidananda. Thoughts emerge
from our knowledge. Thought and knowledge go hand and hand. This little
knowledge unites with the great knowledge that is our chitha and our petty
pleasures dissolve in the great bliss and we become the embodiment of
Chidananda and each one of us become Shiva yuvathi and attain oneness with
Bramhan.
That chitha we refer to the great consciousness. Getting connected to the
great Chitha is what is required. Practicing every day by thinking that
thoughts themselves are Devi and we can attain a state of thoughtlessness.
Kanchi paramacharya tells about the Baroda University having a palm leaf
manuscript of Soundarya Lahari. In the palm leaf manuscript, each mantra
carries an illustration, and further, he states that the copy of the
manuscript is with Philadelphia University. One of the three palm leaves
has this mantra called manastvam.
Why is Devi Ishwara’sbody? It is not the gross body that is meant but the
subtle mind that is in it. The first stanza starts with gross and the
second is manastvam. Mhat is the cause of five elements. From the mind,
root arises akasha” Vishudhi chakra Niyala Raktavarna Trilochana”. Shankara
starts to talk about chakras from Ajna because of the mind which is the
root that arises akasha which its subtlest. you are the body of life or
body of the spirit that is called Shambhu. O Devi you have existed without
any distinction made between body and life. It is you evolved into the body
called the Shiva or cosmos. Even if chitha and ananda are separated, the
three together make one. Sat, Chith, and Ananda make one. It is a wonderful
commentary on this. It is like a sweet dish. It has taste and smell. Here
the question is can we separate taste and smell. Like how we can’t separate
smell and taste in the same manner we cannot separate Sat, Chith, and
Ananda. Is it possible to exist without the basis of Sat? No. For all of us
to derive the experience that she is one with Shiva, is only a way of
thinking that she is Shiva Yuvathi. In the Pragna and Shakti are one. The
cosmos body and spirit of the body are one. The personification of Sat is
Chith and Ananda.
The guru tattva, surrender with faith in sadhana. In any tantra sadhana
including Srividya, it is the guru. Guru is not physical, it is a concept,
tattva, energy. We are trying to understand the concept of and the
principle of the tatta in the physical form. Lalithopakhyana also mentions
the guru vakya. Guru vakya even if it is against the shastras known to us
guru vakya rules over the shastra. This is told by Hayagriva to Agastya.
Another important thing is that in Srividya parampara sadhana guru padhuka
plays an important role. It connects to the three generations. In Sankalpa
we tell Desha, Kala apart from this we even tell the gotra. Gotra connects
to our genesis. Even for a small puja, we connect to our genesis. When we
do sadhana of Bramha Vidya, it is even more important. It is about mantra,
not physical form. Guru padhuka mantra connects us to the param guru. Our
guru, Paramguru, Parameshti guru, and para guru first three are very
important. Srividya is also getting diluted. Bramha Vidya( Sri vidya) is a
deeksha.A Deeksha given to a person becomes a sadhaka. He is given a
samskara, a mantra. With that samskara, he becomes a student of bramha
vidya. The purnabhisheka in Srividya gives him a new bIrth, so he is also
given a new name. Proper practice of Srividya is very important otherwise,
its purpose if lost. It is had been very well depicted by Shankara in
Soundarya Lahari. She is in all the objects and all beings.
Chanting procedure and Nivedyam (offerings to the Lord) :
If one chants this verse 1000 times each day for 45 days, offering, honey,
sugar and payasam as
prasadam, it is said that one would be able to overcome tuberculosis.
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II SOUNDARYA LAHARI VERSE 5 HUSBAND WIFE RELATION
हरिस्त्वमाराध्य प्रणतजनसौभाग्यजननीं
पुरा नारी भूत्वा पुररिपुमपि क्षोभमनयत्।
स्मरोऽपि त्वां नत्वा रतिनयनलेह्येन वपुषा
सुनीनामप्यन्तः प्रभवति हि मोहाय सहताम्॥
haristvamārādhya praṇatajanasaubhāgyajananīṁ
purā nārī bhūtvā puraripumapi kṣobhamanayat|
smaro'pi tvāṁ natvā ratinayanalehyena vapuṣā
sunīnāmapyantaḥ prabhavati hi mohāya sahatām||
Meaning (not verbatim): “You are the conferrer of happiness, wealth and
prosperity to those who worship You. Viṣṇu, only after having worshipped
You, attained the form of a woman and disturbed Śiva. Cupid also worshipped
You and attained good looks and using the charm of his wife Rati and other
beautiful celestial women enticed even saints and sages.”
There are two stories associated with this verse. At the time of churning
the ocean by gods and demons, Viṣṇu assumed the form of a beautiful woman
called Mohinī (Mohinī means causing concupiscence in living beings) and
enticed demons. Śiva, who is beyond all worldly desires was agitated by the
beauty of Mohinī (Nārāyaṇīyam-29.8 and 9). It is said that Viṣṇu was able
to get this most beautiful form, that is capable of even disturbing Śiva
through the blessings of Devi. There is a separate pañcadaśi mantra in the
name of Viṣṇu and is different from the regular pañcadaśi mantra which has
only three kūṭa-s as against six kūṭa-s of Viṣṇu pañcadaśi mantra. It is
also said that Devi personally initiated Viṣṇu into pañcadaśi mantra.
The second story is about Manmatha, the god of love, who is also known as
Cupid and Eros. He is also known as Kāma and presides over the law of
physical attraction. Manmatha is a great worshipper of Devi and there is
another pañcadaśi mantra in his name, which is the regular one.
It is also said that sage Nārada advised Viṣṇu to worship Devi as Viṣṇu was
not able to fulfill a promise given to a group of demons. Śiva saved the
world by destroying Tripura, a fort of demons constructed using gold,
silver and iron in the three spheres of sky, air and earth. This fort is
the most powerful one and none can ever destroy it. As the demons were
frequently causing trouble, Śiva destroyed this fort and killed the demons.
Demons, in order to save their lineage prayed to Viṣṇu to save a few of
them from the dreadful wrath of Śiva. Viṣṇu had promised them on this.
While Viṣṇu was planning to approach Śiva who was full of rage, sage Nārada
advised Viṣṇu to worship Devi. As a result of Devi’s worship, Viṣṇu was
able to attain the form of Mohinī and could cause the agitation in Śiva. It
is also said that their union resulted in the birth of Lord Iyappa also
known as Śāsta. (It is also said that if one is afflicted by the planet
Saturn, worshipping Śāsta will obviate the evil effects of the planet.)
By worshipping Devi through pañcadaśi mantra, Manmatha got a boon from Devi
that on whomsoever he casts his eyes, they will be induced into passion.
When he tried to cast his spell on Śiva, He got furious and burnt him into
ashes. Subsequently, due to the grace of Devi, Manmatha was resurrected
from the ashes and was made visible only to the eyes of his charming wife
Rati (Rati means amorous enjoyment).
This verse conveys more than what is grossly described here. Entire
Soundarya laharī is tantra śāstra and hence each verse has both gross and
subtle interpretations. The gross interpretation of the verse is that when
Gods like Viṣṇu worship Her, it is imperative that one should worship Her
to get his or her desire fulfilled. The verse says that the entire world
worships Her by holding Her in the highest reverence. She gives more than
what is asked for to Her devotees. But the devotion that is spoken of here
is not just spending time before Her image. One has to always contemplate
Her. Just a few minutes of prayer will always go unanswered. On the other
hand, if one always stays attuned with Her, gets his or her wishes
fulfilled. Manmatha got his power of enchantment only through Her Grace.
The verse asks when they worship Her, why not we?
Subtly, this verse talks about the law of attraction and consequent
creation and sustenance and the inherent tussle between the good and the
bad. Śiva is cit śakti (Pure Consciousness that is Self-illuminating) and
nobody can go anywhere near Him. But it is the desire of Śiva to manifest
the universe and this desire has been symbolically said as kāma. Soundarya
laharī is about Śakti, the all powerful Universal Mother, the power of
Śiva. Śiva is static and Śakti is the dynamic energy. She alone sustains
the universe. She creates both good and bad as there is always a need for
contrary aspects to undo one’s karma. If everyone ceases to indulge in evil
things, then the law of karma has no significance. Everyone will attain
liberation and there will be none in the world to live. In such a scenario,
She has nothing to do. No annihilation is necessary. Therefore, there is
always a need for two opposite forces in creation, sustenance and
destruction.
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III "Mutual Attraction between male and female"
5. Mutual attraction between male and female: Haris tvam aradhya
pranata-jana-saubhagya-jananim Pura nari bhutva Pura-ripum api ksobham
anayat; Smaro'pi tvam natva rati-nayana-lehyena vapusha Muninam apyantah
prabhavati hi mohaya mahatam.
You who grant all the good things, To those who bow at your feet, Was
worshipped by the Lord Vishnu Who took the pretty lovable feminine form,
And could move the mind of he who burnt the cities, And make him fall in
love with him. And the God of love , Manmatha, Took the form which is
like nectar, Drunk by the eyes by Rathi his wife, After venerating you,
Was able to create passion , Even in the mind of Sages the great.
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IV SHRI SUKTA PATHANA : is very helpful daily.
5. Haristvam aaradhya pranata-jana-saubhagya-jananeem
Pura nari bhutvaa Puraripuapi kshobhamanayat;
Smaropi tvaam natvaa rati-nayana-lehyena vapushaa
Muneenaam apyantah prabhavati hi mohaya mahataam.
Devi Bhagavati Maha Maya! Karaanguli nakhotpanna Narayana dashaakritih/ As
your devotees sincerely pray and worship you they are never disappointed
but have their wishes fulfilled always. In the days of yore, even Vishnu
Deva Himself assumed a female form of Mohini to vindicate virtue and
demolish evil energies. Even Parama Shiva an outstanding jitendriya and
maha tapasvi got his fancy aroused for Mohini! Manmatha Deva was able to
see through the eyes of Rati Devi and provoke even Maha Munis to extreme
infatuation. In the past once when Bhagavan Vishnu assumed stree swarupa,
Bhasmaasura who clinched the boon from Maha Deva to turn whatever he
touched would turn into bhasma or ashes as .Bhagavan Vishnu once again took
the form of Mohini as in the course of dance made the Asura to place his
hands on his own head and thus got rid of the Asura for ever.
[Maha Bhagavata Purana is quoted about Lord Vishnu‘s assuming the Swarupa
of Mohini: As the enmity and intense hatred between the Demi- Gods and
Demons took unprecedented proportions, the Demi-Gods assembled on the top
of the Sumeru Mountain to seek a solution. Lord Brahma instructed the Devas
and Demons to resort to a temporary truce, till arrangements could be made
to churn the Ocean of Milk to obtain Amrit, the Divine Drink to provide
everlasting life.Garuda, the Vehicle of Lord Vishnu lifted the Mandhara
Mountain and placed it into the Ocean as the churning rod. Vasuki the Giant
Serpent coiled around the Mountain tightly; the head of the serpent was
opted for by the Demons out of pride and the tail was taken by the
Demi-Gods as the rope. As the Mountain was not stable and shaky, Ajita –
Maha Vishnu‘s erstwhile Form- in the form of tortoise slid under the
Mountain and provided the needed balance.Thus commenced the mammoth
churning of the Ocean for ‗Amrit‘. Many Demons perished from the poisonous
flames from the mouth of Vasuki. As the churning progressed, the Ocean was
shaken up bringing out innumerable species underneath, black clouds emerged
fast across the Sky and there was terrible turmoil alround. Suddenly, the
Sky looked like breaking way, emitting unprecedented poisonous
flames,‗Halahal‘, swiftly engulfing the entire Universe. The initial
churning was terminated and Demi- Gods headed by Lord Brahma as well as the
Demons screamed for help to Lord Siva to save the situation.
They all prayed to Him that He was the original life force, the Maha Tatva,
the Eternal Truth and the Omni Potent and He only could stop the
annihilation of the Universe. In response to the desperate prayers by one
and all, Lord Siva swallowed the ‗Halahal‘ and retained it in His Throat to
safeguard the Worlds within His other body parts. Thus known in the
Sciptures as ‗Neela Greeva‘-the Blue Throated, He protected the entire
Universe and saved the act of Creation itself. As the process of churning
resumed further, a number of Divine Figures commenced emerging: ‗Surabhi‘
the Cow required for unending milk and products required for Sacred Rituals
as oblations to Fire God by Sages; a Divine Horse, Utthaisvarya, as desired
by King Bali of the Under World; the Divine Elephant ‗Airavata‘ and eight
She Elephants, which were desired by Indra to possess; Koustubha Mani and
Padmaraga Mani-the jewels decorating Lord Vishnu‘s chest; ‗Parijata Tree‘
to decorate the Celestial Gardens; then emerged Apsaras, the Divine
dansueses to entertain Demi-Gods and Indra; the Goddess of Fortune, Lakshmi
whom the Demi- Gods and Demons craved alike to possess but She Herself
opted for Lord Vishnu who is the ultimate Preserver of the Universe; then
appeared the dame,Varuni, with voluptuous eyes who could control drunkards,
whom King Bali opted for on behalf of the Demon World. Finally, a strong,
stout, blackish and young person, known as Dhanvantari, the Physician of
the Universe, whom both Demons and Demi- Gods agreed to share. But, the
most awaited jar of Nectar noticed by the Demons was forcibly snatched
away, to the disappointment of Demi-Gods. But, Lord Vishnu created a cover
of ‗Maya‘ ( Illusion) and let the Demons fight among themselves for the
sips of the Nectar. In the confusion, there appeared an outstanding beauty
with most sonorous voice and dazzling figure, who was Lord Himself in the
form of Mohini Murthi. She had mesmerised the Demons who fell in a spell
and made them request her to do justice in equitably distributing the
Nectar to all by turns. She made formations as per seniority and made them
wait for turns. She started with the formations of the Demons, but by means
of illusion had actually commenced the distribution among the Demi-Gods.
Rahu a Demon somehow got into the camp of Demi- Gods and this was noticed
by Sun and Moon, who complained the fact to Mohini Murthi and immediately
the Sudarsana Chakra severed Rahu‘s head, but since he drank the drops of
Nectar already, Lord Brahma gave him the status of a Planet; but since
then, Rahu became the enemy of Sun and Moon and torment them periodically
by way of eclipsing them till date. At this juncture, Lord Vishnu revealed
his identity and exhorted the Demons to mend their diabolic actions and
take refuge in the Superior Energy instead of becoming slaves of the Eight
Materialistic Vices, Viz. Kama ( Desire), Krodha (Anger), Moha
(Infatuation), Mada (Arrogance), Lobha ( Avarice) and Matsara ( Jealousy).
He advised that in the ultimate analysis, only He would provide salvation
which tantamounts to Eternity, which indeed the Nectar that they craved
for] [Bhasmasura over-smarted by Lord Vishnu and burnt as ashes:
Accompanied by the Supreme Feminine Power of ‗ Maha Shakti‘, Lord Siva is
an embodiment of Three kinds of Material Senses or three ‗Gunas‘of Sattva
(Emotion), Rajas (Authority) and Tamas (Ignorance). Thus Siva‘s reactions
are instantaneous either as condemnations or blessings. On a spur of the
moment that Lord Siva took the decision of giving away a boon to Vrikasura
(Bhasmasura), the son of Sakuni-one of the Epic Villains of Mahabharata.
The boon was that who ever touched the Demon‘s hand would be burnt to
ashes! The Demon desired to experiment the efficacy of the boon by touching
Lord Siva‘s Head itself! Lord Siva had to take to heels to save His own
Head; he fled to various Demi-Gods and Lord Brahma. Finally, He reached
Vaikuntha and Lord Vishnu seeing the gravity of the situation, created a
Brahmana Student by His Mystic Maya ( Illusion) who met the Demon gasping
for breath as he was running and chasing Lord Siva. The Brahmachari stopped
Vrikasura and asked him about the problem. The Boy said that whatever was
assured from Lord Siva was fake as His earlier boons were never correct and
the various boons of invincibility or deathlessness given to Demons were
all futile as they were all killed any way. Even in the instant case, Lord
Siva‘s boon would be a failure too. As a proof, the demon himself could put
his hand on his head, the Brahmachari said. As a result, Bhasmasura was
thus tricked and as soon as his hands were kept on his head, he was burnt
to ashes. This ugly situation was thus avoided for Lord Siva.]
MAHA SWAMI of Kanchi comments that as Maha Vishnu was performing puja to
Amba he took the divinely alluring form of Mohini that stirred so firm a
mind as that of Shiva and created in him love for that form. During the
churning of the ocean for Amrit or ambrosia, Vishnu took the form of Mohini
and by enchanting the asuras by her beauty and clever talk denied them
their share of ambrosia and distributed it among the celestials.
Parameshwara was smitten with love for Mohini and married her. The child
born of their union is Dharma /Ayyappa Shastha, also called as
Hariharaputra, after his parents.The second half of the stanza under
reference, states that by prostrating himself before you and obtaining your
grace did Manmatha acquire the form of Rati, lapped up with her eyes a form
that was visible only to her.
And then even thosev including sages, who had conquered their senses, were
possessed my Manmathaand so were inspired by love. Manmatha who had been
reduced to ashes by Ishvara was restored to life and to his old position by
Kameshwari. How can Amba drag Ishvara into Kama; Ishvara is the embodiment
of jnaana. Indeed Jnaana arises when the illusory world ceases to exist.
Creation of the worlds is an attribute of Amba; there is no jnaana only
when there is no kaama There must be forces opposed to each other which
clash mutually. The good forces must fight with the bad forces and hoist a
flag of victory. That creates an interest in life; one would know the
comfort of shade only after seeing Sun. This is to demonstrate this truth
that the still and quiescent Parabrahman is said to have the urge of kaama
and is associated with cosmos. It is because of kaama of Brahman that the
Universe came into being. Then the sentient cosmos grew with each sentient
creature becoming subject to kaama! There are two things: Parameshwara
shows compassion to us; we take refuge from Him by surrendering to Him.
These are possible only when there is creation- people be troubled by
desire, anger and so on- we surrender to Amba-she accepts our devotion, she
shows compassion and thus the cycle goes on! A fine example is cited: Lord
Krishna asked Kunti Devi the mother of Pandavas as to what is her wish; she
replied: I want suffering. Grant me that. Then only I would think of you.
How is suffering caused! By desire and anger . Then only we seek solution;
that is how kaama and krodha are blessings! Then Amba shows compassion. The
present stanza thus speaks of Amba urging Manmatha to bring us all to his
spell.
Reverse is that she would grant us the grace of destroying Kaama!![ The
saying is that all work and no play makes a student dull, mechanical and
insensitive!]
Vidya Rahasyaartha and explanation: ‗Janani Bhagavati! Your Divya Maha
Panchaakshari: HAKALAHREEM ---, the Shri Swarupa Shri Vidya was meditated
by Maha Vishnu earnestly and disturbed the balance of concentration of Maha
Shiva himself by assuming the female form! By the power of this Mantra,
Manmatha the husband of Devi Rati even after his burnt physique , the ‗Rati
Netra Chumbana Yukta Manohaarini Shakti‘ continues to torment Maha Munis
and Maha Yogis!
The SAMMOHANA YANTRA comprises the Moola Akshara THAM at the center be
inscribed on a copper leaf or plate and keep facing the East and worshipped
for eight days. Naivedya: jaggery gruel andpongal with green gram.
Varna beeja is HA:
Chatubhujaam rakta varnaam shuklamaalyaambara vibhushitam, Raktaalankaara
samyuktaam varadaam padma lochanaam/ Ishadvaasya mukheem lolaam
raktachandana charchitaam, Syaaddhhaatreem cha chaturvarga pradaam soumyaam
manoharaam/ Gandharva Siddha Devadhyair dhyaataamaadyaam Sureshvareem, evam
dhyaatvaa ha kaaram shrunu chaarvangi chaturvarga pradaayakam, Kundalidvaya
samyuktam rakta vidyullatopamam/ Rajasaatva tamoyuktam pancha devamayam
sadaa, pancha praanaatmakam varnam Trishakti sahitam sadaa/ Tri bindu
sahitam varnam hridi bhaavaya Paarvati, Urthvaadaakunchitaa madhye
kundaleetvagataa tvadhah/ Urthva gataa puvassaiva taasu Brahmadayah
kramaat/ HA Japa 1000; japa sthaana - Moolaadhra Chakra; Homa: Rakta
pushpa, bilva, tila,yava, ghrita; Maarjana 10; Tarpana 10; Shloka paatha
sankhyaa
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K RAJARAM IRS 51024
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