MANBLUNDER

BAGALĀMUKHĪ AND TRIPURABHIRAVI CURSE REMOVAL MANTRAS

2013-05-19T09:28:00.000+05:30

(There may be corrections, as the letters are smudged; this was taken from a very old book)

BAGALĀMUKHĪ ŚĀPAVIMOCANA MANTRA बगलामुखी शापविमोचन मन्त्र

तारं मुदस्नां च् बगले रुद्र शापं विमोचय।

तारं मुदं वनं देवि विधेयं शापहारिणी॥

tāraṁ mudasnāṁ c bagale rudra śāpaṁ vimocaya |

tāraṁ mudaṁ vanaṁ devi vidheyaṁ śāpahāriṇī ||

TRIPURA BHAIRAVI ŚĀPAVIMOCANA MANTRA त्रिपुर भैरवि शापविमोचन मन्त्र

वाणीशरत् स्मरो रुद्र शापं विमोचय।

तुरगं ठत्वयं देवि बैरवि शापविमोचनं॥

vāṇīśarat smaro rudra śāpaṁ vimocaya |

turagaṁ ṭhatvayaṁ devi bairavi śāpavimocanaṁ ||

IMAGE OF SHODASHI DEVI

2013-05-19T08:42:00.002+05:30

Shodashi Devi

DAKSHINAKĀLĪ AND CHINNAMASTĀ CURSE REMOVAL MANTRAS

2013-05-18T20:50:00.000+05:30

(There may be corrections, as the letters are smudged; this was taken from a very old book)

DAKṢIṆAKĀLĪ ŚĀPAVIMOCANA MANTRA

कालीं कूर्चं परं नाम दक्षिणे दक्षिणे कालिके तता ।

वशिष्ठ मन्त्रं प्रोच्च्यार्थ मोचय दयमीश्वरि

कालीं कूर्चं परे निरमेशास्याश्चापहारिणी ॥

कालीं भीमं ठटं भद्रकाली भीमं शिवस्यहि

शापं मोचय युग्मापो विध्येयं चापहारिणी ॥

kālīṁ kūrcaṁ paraṁ nāma dakṣiṇe dakṣiṇe kālike tatā ।

vaśiṣṭha mantraṁ proccyārtha mocaya dayamīśvari

kālīṁ kūrcaṁ pare nirameśāsyāścāpahāriṇī ॥

kālīṁ bhīmaṁ ṭhaṭaṁ bhadrakālī bhīmaṁ śivasyahi

śāpaṁ mocaya yugmāpo vidhyeyaṁ cāpahāriṇī ॥

CHINNAMASTĀ ŚĀPAVIMOCANA MANTRA

वासनां कमलां मायां रुद्रशापं विमोचय

मोचयापो मायाक्यातां चिन्नमस्तांक मोचनम्॥

vāsanāṁ kamalāṁ māyāṁ rudraśāpaṁ vimocaya

mocayāpo māyākyātāṁ cinnamastāṁka mocanam ||

SAUNDARYALAHARI - VERSE 85

2013-05-18T14:09:00.001+05:30

नमोवाकं ब्रूमो नयनरमणीयाय पदयोः

तवास्मै द्वन्द्वाया स्फुटरूचिरसालक्तकवते।

असूयत्यत्यन्तं यदभिहननाय स्पृहयते

पशूनामीशानः प्रमदवनकङ्केलितरवे॥

namovākaṁ brūmo nayanaramaṇīyāya padayoḥ

tavāsmai dvandvāyā sphuṭarūcirasālaktakavate |

asūyatyatyantaṁ yadabhihananāya spṛhayate

paśūnāmīśānaḥ pramadavanakaṅkelitarave ||

namovākaṁ brūmo – expressing the words of obeisance; nayana ramaṇīyāya – delightful to eyes; padayoḥ tavāsmai dvandvāyā – These two feet of Yours; sphuṭa rūci rasālakta kavate – due to the brilliance of henna applied on them (feet); asūyati atyantaṁ - highly jealous; yat abhihananāya – kicked with Thy feet; spṛhayate – desirous of (longing for); paśūnām īśānaḥ - Lord of all beings, Your Consort Śiva; pramadavana – delightful garden; kaṅkeli – ashoka tree; tarave – O! The Incomparable One!

“I pray aloud (with verses, hymns and nāma-s, as they are generally recited aloud) to Your beautiful pair of feet, which shine with henna applied around Your feet. The ashoka tree in Your joyous garden is being kicked by You. On seeing this, Your Consort Śiva becomes jealous of this ashoka tree.”

There are two separate aspects in this verse. First aspect is worshipping Her sacred feet by Śaṁkarācārya (or by us). It is important to note in this verse that Her feet are praised with vocal prayers. This goes to prove that mantras should be recited mentally and hymns, verses and nāma-s are to be recited aloud. This also confirms that Her feet alone is capable of granting all our spiritual desires. Falling at Her feet towards total surrender is known as caraṇagata. Caraṇagata means falling at one’s feet, which is different from śaraṇāgati or total surrender. Caraṇagata is surrender through body and śaraṇāgati is surrender through mind. What Śaṁkarācārya refers here is Caraṇagata, falling at Her splendorous pinkish feet. Thus, in the first part of this verse, Ācārya speaks about prostration at Her feet. This also means that Ācārya sees Her in Her bodily form. As his contemplation and visualization were so powerful, he could see Her with his biological eyes. Ramakrishna Paramahaṁsa also had this experience.

It is believed that ashoka trees blossom when kicked by auspicious women. Auspicious women can be explained as those, who perpetually remain immersed in Her thoughts (this also applies to men). Parāśakti, being the most auspicious woman (because of Her Śrī Mātā stature) kicks the ashoka trees that are grown in Her garden (where She plays with Her friends). Śiva is jealous of this ashoka tree as He thinks that Her gentle kicks belong only to Him. But this cannot be the intended meaning of this verse.

Let us take ashoka tree as part of the material world as reference to paśu is made in this verse. Paśu contextually means individual souls, devoid of spiritual aspirations. The sustenance aspect of the universe is taken care by Śakti, who is the kinetic energy of Śiva. Pleasure referred in this verse as joyous garden is the material world that is full of activities. By first worshipping Her feet and later talking about kicking ashoka tree and Śiva’s jealous clearly indicates that Śiva is happy with the manner in which She handles creation and sustenance, which are subtly conveyed through ashoka tree and their blossoming. Śiva is always the static energy and Śakti is the kinetic energy. This is what is conveyed through this verse in a subtle manner. Śiva’s jealousy is due to the fact that He is not able to create and sustain the paśu-s all by Himself. He knows that He can’t do that. If He stops meditating even for a fraction of second, annihilations will be initiated. Śakti represents the Power of Śiva.

JOURNEY TO SRI CHAKRA - PART 19

2013-05-17T14:30:00.000+05:30

Practically speaking there is no ninth āvaraṇa, which is the Bindu (bindusthāna), as this is within the innermost triangle. Ninth āvaraṇa (navamāvaraṇa) has myriad significances. It is also known as sarvānandamayacakra. Sarvānandamaya means Absolute Bliss, which cannot be explained at all. It is very important to note that Śrī Mahātripurasundarī is the Cakreśvarī of this āvaraṇa. This is because She presides over Bindu, where Śiva is seated. This subtly conveys how meticulously She takes care of Her Consort. Sarvayoni is the Mudrāśakti and Parāparāti-rahasya-yoginī is the Yoginī (Parāparāti-rahasya means extremely sercretive). Nobody has access to this Bindu except Parāśakti. All the acts of Divine originate from this Bindu, as only here the Divine procreative union of Śiva and Śakti takes place. The principle acts of Divine are creation or sṛṣṭi (LS 264), sustenance or sthiti (LS 266) and destruction known as saṁhāra (LS 268). There are other two acts, which are also equally important and they are annihilation (LS 270; this is also known as tirodhāna which means concealment or disappearance) and recreation (LS 273; anugraha or recreation out of compassion). This is explained in Lalitā Sahasranāma LS 905, as Baindavāsanā (baindava means bindu and āsana means seat.) All these five acts originate from this Bindu, go towards the outer triangle and from there various energies are diversified and creation is completed at the entry point of Śrī Nagara. From this entrance point, manifestation of the universe is completed. This procedure is with regard to creative aspect or sṛṣṭikrama. The reverse process is known as saṁhārakrama. At this point, let us understand that sṛṣṭikrama refers to our birth and saṁhārakrama refers to our liberation. Different krama-s will be dealt with later in this series, as we are going to be liberated shortly.

In the ninth āvaraṇa, union of Śiva and Śakti happens. Their union varies according to the krama. If it is sṛṣṭikrama (creation), their union is different and if it is saṁhārakrama, their union is on different plane. Saṁhāra here refers to liberation and now, we are only discussing about liberation. During sṛṣṭikrama, during their union, only both of them alone remain. But during saṁhārakrama, we are also present along with Her. It is like a mother holding the hands of her child and handing over the child to the child’s father. During sṛṣṭikrama, She attains the form of Kāmakalā (LS 322 Kāmakalā rūpā) and their union is symbolized in the form of a Liṅga, where the bottom portion represents Śakti and the upper portion represents Śiva.

At the end of eighth āvaraṇa, we continued to remain in Her lap and we refused even liberation, the ultimate goal of anyone’s life. But She takes pains in explaining to us the importance of liberation. She told us about the pains of birth and death, how we have worked hard in our sādhana (spiritual practice) to reach this level, etc. She also told us that Her Consort will be more compassionate and more lovable to us. Reluctantly we agreed to Her sermons. In any moment from now, we are going to be liberated.

She is now raising up from Her throne (LS 3) and by holding our hands, She enters into the Bindu. Bindu is full of Splendorous Light and in the midst of blinding light we could not see anything around. The place is full of Divine Fragrance. We could not move any further as the Light was so blinding. We have read in Upaniṣad-s, how this Light would be. But we have an opportunity to personally experience this Light now. When She moves towards the Light, the blinding white Light gradually turning red and Śiva is revealed to us, who is fully radiant, in crystal complexion, extraordinary brilliance throughout His body. He cannot be explained at all. The energy from Him is so powerful and we feel as if we are being pushed towards Him. This is what is known as the energy of liberation, which is explained as Mahā-grāsā (LS 752). Kaṭha Upaniṣad (I.ii.25) says “the best among all people are like food to the Self. Death overcomes everyone, yet even death is a mere condiment for the Self.”

Parāśakti is now seated by Śiva’s side. The crystal complexion of Śiva now looks like the colour of the rising moon on a full moon day. We now understand that this is the Bindusthāna, the place from which the universe originates and dissolves. As we have almost lost our consciousness, nothing goes into our minds. We have lost our mind, intellect, consciousness and ego. All the four components of antaḥkaraṇa are already annihilated when we entered the eighth āvaraṇa. At this point where we are now, our body, mind and soul are completely purified. We have read that merger into Brahman cannot take place unless these are purified. What we have read once, we are experiencing now. For any experience, knowledge is very important and without knowledge, spiritual experiences cannot be explained or defined.

She now asks all of us to come near Her and She makes us to sit on Her lap again. By sitting on Her lap, we are able to have close darśan of Śiva. He smiles at us and then He looks at Parāśakti. Now She begins to move slowly towards Śiva and ultimately She merges with Him. Now we understand what is really meant by Śiva-śakty-aikya-rūpiṇī (LS 999). We are now inside Śiva and we are liberated, not to be born again!

As far as ninth āvaraṇa is concerned, there is an additional procedure for those who are initiated into Ṣoḍaśī. The mantra for Ṣoḍaśī upāsaka encompasses everything that is possible in this universe. She is worshiped as Prakāśa Vimarśa sāmarasya rūpinī. Prakāśa refers to Śiva, (prakāśa means Light, principle of Self-revelation, by which everything else in the universe is made known) and Vimarśa is Śakti (vimarśa refers to that part of prakāśa, which makes the worldly objects visible, the state of manifestation of the universe) and sāmarasya is the procreative union of Śiva and Śakti (sāmarasya is explained as the identity of Consciousness, in which all differentiation has disappeared).

This completes the first section of this series. This series will be continued later, for the purpose of understanding ritual aspects of Śri Cakra and other intricacies. Contemplating our body with Śri Cakra with the help of Bhāvanopaniṣad will also be dealt with.

JOURNEY TO SRI CHAKRA - PART 18

2013-05-16T19:13:00.003+05:30

We are about to enter the eighth āvaraṇa, which is the innermost triangle. Within this triangle is the bindu. Tithi nityā devī-s were worshipped outside this triangle. Guru Maṇḍala was worshiped above this triangle. This is the triangle from which, the entire universe was born. Eighth āvaraṇa or aṣṭamāvaraṇa is known as Sarvasiddhipradā, which bestows all attainments, leading to a completely transformed stage from mundane consciousness to the highest level of spiritual attainment. This is the stage where one can experiences the highest level of Bliss. This āvaraṇa is presided over by Tripurāṁbācakreśvarī. Sarvabīja is the Mudrāśakti and Atirahasyayoginī (atirahasya means highly secretive) is the Yoginī. There are only three Devi-s in this āvaraṇa. Before worshipping them, we need to worship Lalitāmbikā’s weaponries, which are placed outside this triangle. These weaponries are marked as A, B, C and D in the image below. It is very important to note that both Mahākāmeśvara and Mahākāmeśvarī have the same weaponries. Both of them have arrows, bows, nooses (pāśa) and hooks (aṅkuśa). Now a doubt could arise in our minds, whether they hold these weaponries jointly or individually. This doubt arises because the mantras mention both of them. For example, let us take the mantra for bows which goes like this.

kāmeśvarī kāmeśvara dhanurbhyāṁ namaḥ| dhanuḥśakti pūjayāmi ||

कामेश्वरी कामेश्वर धनुर्भ्यां नमः। धनुःशक्ति पूजयामि॥

This means that we worship the bows of both Kāmeśvarī and Kāmeśvara, as usage of dhanurbhyāṁ signifies two and not one. In reality, both of them are not different. They are the same. What Kāmeśvarī holds is nothing but the mirror image of the weaponries, which Kāmeśvara hold. This subtly conveys that our inherent māyā has not yet been annihilated, even at this point of time. Why our māyā has not yet been annihilated, though we are very close to the innermost triangle? Māyā can be annihilated only if we realize and merge into Her. This has not yet happened as we are still outside the innermost triangle. Unless we enter into the innermost triangle (innermost triangle is the place where our merger with Her takes place), our inherent māyā will continue to be present. Though major portion of māyā has been annihilated, still traces continue to remain even at this stage. We must always bear in mind that Parāśakti is svātantrya śakti of Śiva and is in no way different from Him. Both of them are single entity and not two separate entities. It is due to māyā or delusion that they appear as different to our mind. These details have been elaborately dealt with in differnt articles. We now proceed to worship their weaponries.

A is their bāṇa, which means arrow. Both of them have five arrows. These five arrows imply pañcatanmātra-s (sound, touch, sight, taste and smell). This is explained in Lalitā Sahasranāma 11, Pañcatanmātra-sāyakā.

B is their bow. This bow is made up of sugar cane. Lalitā Sahasranāma 10 calls this bow as kodaṇḍā (Manorūpekṣu-kodaṇḍā). This bow implies the mind. Mind involves both saṃkalpa and vikalpa. Saṃkalpa means resolve, process of thought. Vikalpa means difference of perception. Both are opposite to each other. Mind is also subtle, like knowledge. Mind is reflected through the five sensory organs. It has both saṃkalpa and vikalpa qualities, as it acts through the impressions received from sense organs that get fine tuned in the form of thought and finally explode in the form of actions.

C is pāśa, the noose. Lalitā Sahasranāma 8 (Rāgasvarūpa-pāśāḍhyā) speaks about this pāśa. She pulls all the desires of Her devotees using this noose, which represents iccā śakti, the desire. When a devotee reaches this stage, She annihilates all his desires by using this noose and transforms him into absolute purity. This transformation happens because in the next stage he is going to merge with Her, by entering into the innermost triangle.

D is hook or aṅkuśa and this is explained in Lalitā Sahasranāma 9 (Krodhākāraṅkuśojvalā). A hood is a weapon to control elephants. Mind by nature, always leans towards sensory organs. By using this aṅkuśa, She ensures that the devotee gets himself detached from all types of sensory excesses.

After worshipping these weaponries, we are freed not only from the afflictions of the mind, such as desire, attachment, ego, sensory pleasures, but also relieved from māyā to a very great extent. All types of delusions get annihilated, just before we enter into the inner most triangle, yet the traces remain. Parāśakti is the embodiment of purity and before we merge into Her, all our impurities are annihilated. These impurities will not rear their heads again, because She showers Her Grace on us during this time. This stage can be attained only if our karmic account permits. All our karmas should have been experienced and we should have surrendered to Her much before entering into the first āvaraṇa of Śri Cakra, which is not merely a yantra. Ultimate goal of reaching Her is often not achieved as we merely consider Śri Cakra as an yantra. It is the point of origin of the universe. The innermost triangle and the bindu within is the point of origin and the manifestation of the universe is complete before the entry into Śri Nagara (not Śri Cakra), which has been discussed in the beginning of this series. Therefore, when navāvaraṇa pūja is performed, one has to mentally stay connected with Her. This is also the reason for performing navāvaraṇa pūja in as much privacy as possible. This concept is explained in Lalitā Sahasranāma 871 (Bahirmukha-sudurlabhā - She is very difficult to attain for those who are not able to look within. Mind is the prime factor to look within. Unless senses are controlled, it is difficult to control the mind. This nāma says that She cannot be attained only by external means.)

After being purified, we are ready to enter into the eighth āvaraṇa. This is the innermost triangle, from where the universe was born and into which the universe will merge at the time of annihilation. There is a veil in the centre of the triangle. This veil is called tiraskaraṇi, which means a veil. This is the veil of mahāmāya (the Divine Power of illusion). This veil can be removed only by the three Devi-s protecting the three corners of this triangle and that too, only on Her command.

These Devi-s are marked as1, 2 and 3 in the innermost triangle. These Devi-s alone are capable of conferring mantra siddhi. These three Devi-s are the cause for trikhaṇḍa mudra, which can be used only by those who are initiated into Ṣoḍaśī. These three Devi-s are also worshiped in anticlockwise manner, beginning from East, proceeding to South and then to North.

1 represents Mahā Kāmeśvarī (not Parāśakti; Mahā and Kāmeśvarī are two separate words here) and she protects the eastern corner, the point of triangle facing down. She represents fire, Divine creative aspect (power of Brahmā), Divine energy that permeates the universe and individual self (jīvātman or individual soul). She also represents icchā śakti. (Lalitā Sahasranāma 658, Icchāśakti-jñānaśakti-kriyāśakti-svarūpiṇī). She also represents kāmagiripīṭha.

3 represents Mahā Vajreśvarī and she represents the sun, antarātman (antarātman means internal feelings of the mind; possibly, this could mean one’s karmic account), jñānaśakti and the power of Viṣṇu, the Divine aspect of sustenance. She also represents pūrnagiripīṭha.

2 represents Mahā Bagamālinī and she represents destruction, annihilation, kriyāśakti, presence of the Self within the individual self, also known as Paramātma (Paramātman means the Supreme Spirit, yet not the Self or Brahman. Brahman, also known as the Self is Paramaśiva, with whom we are going to merge in the next āvaraṇa). She also represents jālandharapīṭha.

All the three Devi-s are now satisfied with our spiritual attainment and they remove the veil of tiraskaraṇi and we now become speechless as we are seeing Lalitā Mahātripurasundarī Parā Bhṭṭārikā with our biological eyes. She is not seated in the bindu as we were thinking all these days. She is seated quite a distance away from the Bindu towards West. Bindu also remains veiled. Bindu is the seat of Śiva. We are awe struck. We become totally immobile for several moments till She calls us by our names. She is fully aware of our past, present and future. We are not able to speak. We forget all the mantras, hymns and verses that we have been practicing till now. We fall flat before Her and by touching Her pinkish feet, we reach the Supreme stage Bliss. Our individual consciousness is now totally lost. We forget ourselves. We are literally unconscious now. We need nothing now. We have attained the goal of our lives. She calls us by names and makes us to sit on Her lap. We now understand that Śiva’s lap is meant for Her and Her lap is meant for us. She looks into our eyes with compassion and love. We are blessed to notice that everlasting smile in Her face. We now understand what infinity is. We are now half dead. We are not aware of what is happening around us. We feel the Divine Fragrance throughout this innermost triangle. We have no mind to leave Her lap. We now fully understand the DIVINE MOTHER, about whom we were talking about for years and years. She is the Supreme Power of Śiva, known as Parabrahmaśakti and presides over Mahoḍyāṇapīṭha. We continue to remain in Her lap, in spite of Her willingness to take us to Śiva. We don’t want to leave Her lap. We do not even want liberation. We are completely satisfied by remaining on Her lap.

JOURNEY TO SRI CHAKRA - PART 17

2013-05-15T18:34:00.000+05:30

Before we proceed to eighth āvaraṇa, we should know about tithi nityā devī-s as they are worshipped in the outer side of the innermost triangle. Before entering into eighth āvaraṇa we will be worshiping Her four weaponries placed outside the innermost triangle. This will be discussed in the next part.

Tithi nityā devī-s represent fifteen digits of the moon and each digit is known as tithi or lunar day. There are fifteen tithi-s or lunar days and each tithi is represented by a nityā devī and hence they are known as tithi nityā devī-s. Technically speaking, there are only fourteen tithi-s and the fifteenth tithi is either full moon (pūrṇimā) or new moon (amāvāsyā). Fifteenth lunar day, either full moon (pūrṇimā) or new moon (amāvāsyā) is represented by Mahākāmeśvarī Herself. Pañcadaśī has fifteen letters and each of these letters represent one kalā (digit) of the moon. But, kalā also means sixteenth part (1/16). But we have only fifteen letters in Pañcadaśī mantra. The sixteenth kalā is Ṣoḍaśī bīja śrīṁ (श्रीं), which is hidden and always remains subtle. As there are only fifteen tithi nityā devī-s, how to worship the sixteenth Ṣoḍaśī kalā? Answer to this question is considered as secret, as the answer reveals Mahākāmeśvarī. Sixteenth kalā is worshiped in the bindu, the place of Śiva. But in the bindu, Śiva is not worshiped while worshipping tithi nityā devī-s, but Mahākāmeśvarī is worshiped. This also subtly conveys the union of Śiva and Śakti. Though there is no separate procedure for Ṣoḍaśī upāsaka-s (those who are initiated into Ṣoḍaśī), when Mahākāmeśvarī is worshipped in the central bindu, the above aspect is to be contemplated. It would be ideal to worship Mahānityā (Mahākāmeśvarī) in the bindu with Ṣoḍaśī mantra for the sixteenth kalā, though it is not explicitly mentioned; but it is implied. Texts say that while worshipping Mahānityā, Pañcadaśī mantra should be encased (sampuṭīkaraṇa) between two aḥ (अः). Each nityā devī represents fifteen vowels from a to aḥ (अ to अः). But, those who are initiated into Ṣoḍaśī should use Ṣoḍaśī mantra, instead of Pañcadaśī mantra.

It is also said that during śuklapakṣa (waxing moon), tithi nityā devī-s should be worshiped from 1 to 16 (anticlockwise) as shown in the image. But during kṛṣṇapakṣa (waning moon), they should be worshiped in clock wise manner, i.e. from 16 to 1. However, one has to follow what his or her Guru says. In Śrī Vidyā worship, one has to meticulously follow what his or Guru says and there should be no deviation from his instructions, as he follows the traditions of his Guru and Paramaguru. But, it should always be remembered that he should be a Guru, who has attained mastery over the various types of worshiping Śri Cakra and should remain with Parāśakti all the time. Each tithi nityā devī have their own yantra-s and mantra-s. They have their own mūlamantra-s, āvaraṇa pūjā-s, etc. The innermost triangle is formed by the first three tithi nityā devī-s, viz. Kāmeśvarī, Vajreśvari and Bhagamālinī, each representing one corner of the triangle. Though as tithi nityā devī-s, they do not hold the innermost triangle, they hold this triangle as three devi-s representing three guṇa-s. This will be discussed in the next āvaraṇa, viz. eighth āvaraṇa. In fact, the innermost triangle is held by them. However, there are other views on this, which says that Lalitāmbikā, Kāmeśvarī nityā and Bhagamālinī nityā hold the innermost triangle. But this argument cannot be accepted. When Lalitāmbikā is seated on the lap of Śiva, obviously, She cannot be holding this triangle. Further, She cannot be compared to other nityā devī-s, who function under Her.

Following are the tithi nityā devī-s and their abode is marked as 1 to 15 in the image above and mentioned in anticlockwise manner.

Worship of tithi nityā devī-s begin with the worship of Mahānityā, Lalitāmbikā. She is worshipped like this in the bindu, three times using the following mantra.

Om aiṁ hrīṁ śrīṁ (ॐ ऐं ह्रीं श्रीं) followed by the initiated mūlamantra (either Pañcadaśī or Ṣoḍaśī) and at the end of mūlamantra alphabet aḥ (अः) is recited followed by Lalitā Mahātripurasundarī Parā Bhṭṭārikā pūjayāmi (tarpayāmi) namaḥ. Tarpayāmi is included only while performing navāvaraṇa pūjā. Navāvaraṇa pūjā will be dealt with separately, in due course.

1. Kāmeśvarinityā कामेश्वरिनित्या (nityā is to be suffixed to all the names);

2. Bhagamālini भगमालिनि; 3. Nityaklinnā नित्यक्लिन्ना;

4. Bherunḍā भेरुन्डा; 5. Vahnivāsini वह्निवासिनि; 6. Mahāvajreśvarī महावज्रेश्वरी;

7. Śivadūtī शिवदूती; 8. Tvaritā त्वरिता; 9. Kulasundarī कुलसुन्दरी;

10. Nityā नित्या; 11. Nīlapatākā नीलपताका; 12. Vijayā विजया; 13. Sarvamaṅgalā सर्वमङ्गला;

14. jvālāmālinī ज्वालामालिनी; 15. Citrā चित्रा;

Finally Mahātripurasundarī Parā Bhṭṭārikā preceded by initiated mūlamantra in the bindu. She is known as Mahānityā.

Fifteenth tithi is either full moon or new moon and hence She is worshiped on these days. It is also said that on full moon day, She is in the form of Pañcadaśī mantra and on the new moon day, She is in the form of Ṣoḍaśī mantra. There is a reason for this, which is also considered as highly secretive. During new moon day, both sun and moon come together signifying the union of Śiva and Śakti, which is explained in Lalitā Sahasranāma 999 Śiva-śakty-aikya-rūpiṇī. Based on this principle, it is said that Ṣoḍaśī surely gives liberation. Though, She is the cause for liberation, merger of the individual soul with the Self happens only with Śiva. For the same reason, She is addressed as is Śiva jñāna pradāyinī in Lalitā Sahasranāma 727. Merger with Śiva can happen only if She is fully realized. That is why, the knower, the path of knowing and the known should become one during contemplation. Liberation is possible only if She fully pervades our mind. Unless we become one with Parāśakti, obviously, when She unites with Śiva, merger of our individual soul cannot merge with Śiva. Sixteenth kalā is invisible and immortal. There is a reference to this in Bṛhadāraṇyaka Upaniṣad (I.v.14). The Upaniṣad says, “Nights and days are his (Hiraṇyagarbha*) fifteen digits and the constant one is His sixteenth digit. …..Through this sixteenth digit, he permeates all these living beings on the new moon night….” It is also important to note that Śiva too has sixteen kalā-s and it is said that Śiva’s lunar and solar aspects culminate.

This is the reason, why Ṣoḍaśī is considered as the most powerful mantra and should not be initiated to those who are not worthy of it. A Guru takes extraordinary care before initiating someone into Ṣoḍaśī. Literally, Guru is paving way for the liberation of his disciple when he initiates him or her into Ṣoḍaśī. It is often believed that a Guru does not initiate a person into Ṣoḍaśī without Her approval.

Many of these tithi nityā devī-s are referred in Lalitā Sahasranāma.

* Hiraṇyagarbha: Vedānta Paribhāsā a 17^th century scripture explains hiraṇyagarbha. It says “Hiraṇyagarbha is the first soul to be born and is different from Brahmā, Viṣṇu and Śiva.” The subtle body consisting of the five vital forces, the mind, the intellect and the ten organs is produced from the five basic elements. This paves the way for the soul to experience the result of actions or in other words it causes karma-s. The subtle body is of two kinds, superior and inferior. The superior one is the subtle body of hiraṇyagarbha and the inferior is the subtle body of living beings. The subtle body of hiraṇyagarbha is called as mahat or the cosmic intellect and the subtle body of living beings is called ego.

JOURNEY TO SRI CHAKRA - PART 16

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Primarily there are three types of Guru Lineages. They are for kādividhyā upāsaka-s, ṣoḍaśī upāsaka-s and hādividhyā upāsaka-s. Upāsaka-s mean worshippers. What is described here is the one that belongs to ṣoḍaśī upāsaka-s. There are three types of Guru-s in each of these lineages. They are Divyaguru-s, Siddhaguru-s and Mānavaguru-s. Let us now understand them. Each āmnāya has one principle Guru. He is the one who had laid down the methods of worship in that particular āmnāya. Āmnāya means sacred tradition*. Number of Guru-s under each group differs from tradition to tradition and similarly, the names of Guru-s also differ. One’s Guru is worshiped in the lower most dotted line. Guru’s Guru, known as Paramaguru is worshiped in the middle line (marked in red) and Paramaguru’s Guru is known as Parameṣṭhi Guru and he is worshipped in the top line (marked in red)**. Parameṣṭhi means supreme. In other words, Guru would have been initiated by his Guru (who is Paramaguru for us) and Paramaguru would have been initiated by Paramaguru’s Guru (who is Parameṣṭhi Guru for us). Tradition followed in this article is as per Paraśurāma kalpa sūtra, the best authentic version of Śrī Vidyā upāsaṇa.

**There are variations about where to worship these three types of Guru-s. The right method would be to worship divyaguru-s in C, as they are very close to Parāśakti. Siddhaguru-s should be worshipped in B and Mānavaguru-s should be worshiped in A, away from Parāśakti, which means they have to intensify Her contemplation still further.

If we look at the image above, we can find three lines marked A, B and C. In A our Parameṣṭhi Guru is worshiped along with five other divyaguru-s. Nine Divyaguru-s are (from 1 to 5):

1. Vyomātītāmbā व्योमातीताम्बा; 2. Vyomeśyambā व्योमेश्यम्बा;

3. Vyomagāmbā व्योमगाम्बा; 4. Vyomacāriṇyambā व्योमचारिण्यम्बा

5. Vyomasthāmbā व्योमस्थाम्बा

In B our Paramaguru is worshiped along with nine Siddhaguru-s and they are (from 1 to 9)

1. Unmanākāśa ānandanātha उन्मनाकाश आनन्दनाथ; In subsequent eight names, ānandanātha

(आनन्दनाथ) is to be added next to their names. 2. Samanākāśa समनाकाश;

3. Vyāpakāśa व्यापकाश; 4. Śaktyākāśa शक्त्याका; 5. Dhvanyākāśa ध्वन्याकाश;

6. Dhvanimātrā ध्वनिमात्रा; 7. Anāhatākāśa अनाहताकाश; 8. Bindvākāśa बिन्द्वाकाश;

9. Indrākāśa इन्द्राकाश.

In C our Guru (the one who has initiated into Śrī Vidyā cult, is worshiped along with nine mānavaguru-s and they are (from 1 to 9)

1. Paramātma ānandānātha परमात्म आनन्दानाथ; In subsequent eight names, ānandanātha (आनन्दनाथ)

is to be added next to their names.

2. Śāmbhava शाम्भव; 3. Cinmudra चिन्मुद्र; 4. Vāgbhava वाग्भव; 5. Līlā लीला;

6. Sambhrāma सम्भ्राम; 7. Cida चिद; 8. Prasanna प्रसन्न; 9. Viśvānandanātha विश्वानन्दनाथ.

A Guru, either at the time of initiation or during pūrṇābhiṣeka confers a dīkṣā name to the aspirant. Method of initiation is purely Guru’s choice. He can initiate either through one of the normal procedures (verbally, etc) or by performing pūrṇābhiṣeka. Mostly, normal initiation is done first and depending upon the progress of the disciple pūrṇābhiṣeka is done subsequently and at that time dīkṣā name is given to him. Such dīkṣā names should be used only during Guru’s presence or among the disciples of the same Guru. This name should not be used in public except in the case of saṃnyāsin-s. The dīkṣā name given by a Guru will also end with ānandanātha. Sometimes, deśika and bhaṭṭaraka are used instead of ānandanātha (technically it is only nātha).

Before worshipping Guru Maṇḍala, the three sides of innermost triangle and the bindu within the triangle are worshipped. Triangle represents Parāśakti and the bindu represents Śiva. Innermost triangle has three sides, left, right and top. Inside the triangle, there is a bindu (marked in red).

It is Mahākāmeśvara (Paramaśiva), who initiated Mahākāmeśvarī during Kṛita yuga (consisting or 1,728,000 years). This is the first of four yuga-s. In Śrī Vidyā cult, Mahākāmeśvara who initiated Mahākāmeśvarī is known as Caryānandanātha (carya means to be practiced or to be performed, signifying the importance of sādhana). Caryānandanātha is also known by other names such as Vidyānandanātha and Paramaśivānandanātha. After having initiated Mahākāmeśvarī in Kṛita yuga, Mahākāmeśvara initiated Uḍḍīśānandanātha in Tretā yuga (1,296,000 human years), Śaṣṭhīśānandanāta in Dvāpara yuga (864.000 human years) and Mitreśānandanātha in the present Yuga (Kali yuga comprising of 432,000 human years; 2013-14 is 5115^th year of Kali yuga). Thus, Mahākāmeśvara is worshiped in the bindu and the three Gurus who were initiated directly by Paramaśiva along with three other Gurus are worshipped in the three sides of the innermost triangle.

Mahākāmeśvara (Paramaśiva) is worshipped in the bindu with this mantra:

ॐ ऐं ह्रीं श्रीं ऐं ह्रीं श्रीं ऐं क्लीं सौः ग्लौं ह्स्ख्फ्रें हसक्षमलवरयूं ह्सौः सहक्षमलवरयीं स्हौः श्रीविद्यानन्दनाथात्मक चर्यानन्दनाथ श्री महापादुक्कां पूजयामि॥

om aiṁ hrīṁ śrīṁ aiṁ hrīṁ śrīṁ aiṁ klīṁ sauḥ glauṁ hskhphreṁ hasakṣamalavarayūṁ hsauḥ sahakṣamalavarayīṁ shauḥ śrīvidyānandanāthātmaka caryānandanātha śrī mahāpādukkāṁ pūjayāmi ||

The Gurus who are initiated by Paramaśiva are worshiped on the three sides of the innermost triangle.

On the left side of the triangle (left side of the practitioner) following Gurus are worshiped.

1. Uḍḍīṣanandanātha उड्डीषनन्दनाथ; 2. Prakāśānandanātha प्रकाशानन्दनाथ;

3. Vimarśānandanātha विमर्शानन्दनाथ; 4. Ānandanandanātha आनन्दनन्दनाथ.

On the top of the triangle, following Gurus are worshipped.

1. Ṣaṣṭīśānandanātha षष्टीशानन्दनाथ; 2. Jñānānandanātha ज्ञानानन्दनाथ;

3. Satyānandanātha सत्यानन्दनाथ; 4. Pūrṇānandanātha पूर्णानन्दनाथ.

On the right side of the triangle (right side of the practitioner) following Gurus are worshiped.

1. Mitreśānandanātha मित्रेशानन्दनाथ; 2. Svabhāvānandanātha स्वभावानन्दनाथ;

3. Pratībhānandanātha प्रतीभानन्दनाथ; 4. Subhagānandanātha सुभगानन्दनाथ.

In general, in Śrī Vidyā cult, great importance is attached to Guru and Guru Maṇḍala. It is also said that Paramaśiva not only initiated Gurus into Śrī Vidyā, but also imparted Ātmavidyā (tat tvaṁasi or you are That, where That stands for Brahman).

At the time of initiation, Guru apart from initiating a mantra, also gives Gurupādukā mantra. Gurupādukā mantra is given for the Guru who initiates, Guru’s Guru (Paramaguru for the one who is being initiated and Paramaguru’s Guru (Parameṣṭhi Guru for the one who is being initiated). During this process, dīkṣā names of all the three Gurus are revealed to the disciple. There are three types of mantras for Guru, Paramaguru and Parameṣṭhi Guru. A disciple has to pay his respect to his Guru by using mṛgīmudra (mṛgī means female deer, a doe).

JOURNEY TO SRI CHAKRA - PART 15

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We are now about to enter the seventh āvaraṇa or saptamāvaraṇa (sapta means seven; please recall saptamatā-s), which is known as sarvarogaharacakra (सर्वरोगहरचक्र). This āvaraṇa has eight triangles, as indicated in blue colour in the chart and each āvaraṇa is presided over by a vāgdevī. These eight vāgdevī-s composed Lalitā Sahasranāma. While reciting Lalitā Sahasranāma, they are worshipped as Ṛṣi-s (in Ṛṣyādi nyāsaḥ they are worshipped as vaśinyādi vāgdevatā ṛṣayaḥ वशिन्यादि वाग्देवता ऋषयः). They composed Lalitā Sahasranāma and made its maiden rendition*. On the subtler side, they preside over all the 51 Sanskrit alphabets and hence they are known as vāgdevī-s (this can also be written as vācdevī-s). Vāc means to express, to speak, etc. Without sound, we cannot understand anything. Parāśakti has given them powers to administer everything related to alphabets. These eight vācdevī-s have attained complete mastery over language. But for their mastery, Lalitā Sahasranāma, an amazing masterpiece, would not have come into existence. Like primeval stage of vāc**, they work on the subtleties of human mind such as spiritual ignorance, mind, intellect and ego. Subtleties of mind need through transformation in order to understand the teachings of Guru, “tat tvaṁ asi” (You are That). When Guru teaches the concept of “tat tvaṁ asi”, the student should affirm “ahaṁ brahmaṁ asi” (I am That). Merely making a statement saying that I am Brahman is not realization. Brahman is to be experienced through Bliss. These eight devi-s do this subtle work for those who are eligible to have this Supreme Knowledge. Mental afflictions are called roga (sickness) and as these eight vācdevī-s remove mental sickness. This āvaraṇa is known as sarvarogaharacakra, where sarva mens all; roga means sickness and hara means destroying. Their place of residence is indicated as 1 to 8 in red colour. Now, let us get to know these eight vācdevī-s. As in other āvaraṇa-s, they are also worshipped in anticlockwise manner.

1. Vaśinī vāgdevī वशिनी वाग्देवी; 2. Kāmeśvarī vāgdevī कामेश्वरी वाग्देवी;

3. Modinī vāgdevī मोदिनी वाग्देवी; 4. Vimalā vāgdevī विमला वाग्देवी;

5. Aruṇā vāgdevī अरुणा वाग्देवी; 6. Jaini vāgdevī जैनि वाग्देवी;

7. Sarveśvarī vāgdevī सर्वेश्वरी वाग्देवी; 8. Kaulinī vāgdevī कौलिनी वाग्देवी.

Apart from what is explained above, these eight vācdevī-s also represent puryaṣṭaka*** which consists of the following eight - 1) five organs of action (karmendriya-s), 2) five organs of senses (jñānaendriya-s), 3) antaḥkaraṇa (four in numbers - manas, buddhi, cittam and ahaṃkāra or ego), 4) five prāṇa-s (prāṇa, apāṇa, etc), 5) five elements (ākāśa, air, etc) 6) desire, 7) ignorance and 8) karma.

With this āvaraṇa, worshipping of secondary deities in Śri Cakra gets completed. Including this āvaraṇa, we have so far worshipped 94 śakti-s. However, fifteen tithi nityā devi-s are yet to be worshipped and they will be worshipped outside the innermost triangle. This will be discussed in subsequent parts.

Below Aruṇā vāgdevī (marked as 5 in the image), three lines can be noticed. This is called Guru Maṇḍala, where Guru-s reside. There are four types of Guru-s. First is Paraguru, who is the first Guru or Ādi Guru. Ādi Guru is Mahākāmeśvara. It is He, who has initiated Mahākāmeśvarī into Śrī Vidyā. Thus Śiva becomes the first Guru and the first disciple of Śrī Vidyā lineage is Parāśakti. Therefore Ādi Guru Mahākāmeśvara and His disciple Mahākāmeśvarī are worshipped in the inner most triangle and the bindu within. If we look at the image, above the flat end of the innermost triangle and below the triangle where Jaini vāgdevi resides, there are three horizontal parallel lines. This is the place our Guru-s live. There are three types of Guru-s in Śrī Vidyā cult. One’s own Guru is known as svaguru. He is the one who has initiates the aspirant into Śrī Vidyā cult. He is often called Guruji!!. He should be a Self-realized person and should be capable of taking the aspirant beyond māyā. A true Guru is the one who carefully follows up with those who are initiated and takes them to successive higher stages, till Parāśakti is realized. His job does not end here. After making the aspirant to realize Parāśakti, he has to make the aspirant realize Śiva. A Guru has to tirelessly work hard with his students, till they are able to evolve themselves. Only this type of Guru is considered on par with Parāśakti and not those who merely initiate his disciples. If the second type of guru is considered on par with Parāśakti, both the guru and his students accrue huge amount of insurmountable karma. This is to be always kept in mind before getting initiated into Śrī Vidyā cult. Lalitā Sahasranāma 713**** says that Lalitāmbikā Herself is in the form of Guru Maṇḍala.

Guru Maṇḍala in detail will be discussed in the next part.

{*Further reading: This scene takes us back to the situation at the time of first appearance of this Sahasranāma. All gods and goddesses are seated in Lalitāmbikā-s royal court. Sapta (seven) riṣi-s, other riṣi-s, eighteen siddha-s and other saints are also seated. The seating arrangement was as per the protocol. There is a huge throne made out of gold and the best of precious stones. Suddenly, there was a divine fragrance that spread throughout the royal court and the whole area was filled with radiating red light. Lalitāmbikā entered the court along with Her assistants. All those seated got up and paid their obeisance to Her. Her form is described in dhyāna verses. She had earlier summoned Her eight Vāc Devi-s and spoke to them thus: “The eight of you got the power of your vāc (mastery of speech) through my blessings. You are appointed to provide the power of vāc to my devotees. You are aware of the secrets of my Śrī Cakra. You perpetually chant my name with great devotion. Therefore, I command you to script a verse about me consisting of 1000 nāma-s. When my devotees recite this verse, I should derive immense satisfaction. The verse should have my name as its cachet”. She emphasized three points for composing the verse. First, it should have 1000 nāma-s; second, the verse should have Her name embossed; third, She should be gratified when Her devotees recite the verse. Bearing Her command in mind, Vāc Devi-s composed such a verse and were ready for the recitation. When Lalitāmbikā nodded Her head, Vāc Devi-s commenced their recitation and Lalitā Sahasranāma was declared to the universe. She expressed Her immense happiness by nodding Her head often and smiling frequently while attentively listening to their rendition. She also encouraged the Vāc Devi-s by saying ‘good’ and ‘excellent’.}

** Please refer Lalitā Sahasranāma 366 to 371

*** {Further reading on puryaṣṭaka: (as told by sage Vāsiṣṭha to Lord Rama in Yoga-vāsiṣṭha - VI.5). Brahman who is without beginning or end and which is the seed of the universe, becoming differentiated is jīva (soul); subjecting itself to the idea of separateness, it becomes ahaṃkāra (ego) with manana (contemplation), it becomes manas (mind); with the certainty of intelligence, it becomes buddhi (intellect); then the five elements (sound, etc) through indriyā-s (sensory organs). With the thought of the body, it becomes the body itself; with the thought of a vessel, it becomes the vessel. A form (subtle body), having such a nature is called puryaṣṭaka body or eight constituents of the body. The eight constituents are mind, ego, intellect, sound, touch, sight, taste and smell, the last five together known as tanmātra-s.}

****Further reading: Lalitā Sahasranāma 713 is Guru-maṇḍala-rūpiṇī and is explained thus:

This nāma subtly conveys that the meaning and interpretation of kāmakalā should be learnt only from a Guru as this has intrinsic and subtle meaning. Most of these interpretations have already been dealt with elaborately. Guru maṇḍala means lineages of Guru-s. Śrī Vidyā attaches great importance to Guru and his lineage. Whatever Guru says should be final. Lineage of Guru is stressed because, rituals and certain procedures differ from maṇḍala to maṇḍala (maṇḍala here means group) and each maṇḍala follows different customs and practices. Each Śrī vidyā student will have three categories of Gurus - Guru, Paramaguru (Guru’s Guru) and Parameṣṭhiguru (Paramaguru’s Guru). During navāvaraṇa pūja, all these Guru-s are worshipped along with many other Guru-s. This nāma says that She is in the form of Guru maṇḍala. There is no difference between Guru and Lalitāmbikā, hence this nāma. The first Guru or Ādi Guru is Śiva. Guru is also worshipped in sahasrāra, where She conjoins Śiva.

BRAHMA SŪTRA - I.iii.1 - 6

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Sūtra I.iii.1

What is heaven, the intermediate world and the earth? Intermediate world is known as antarikṣa or antarikṣaloka. The question is who pervades these three worlds? Obviously, it can only be Brahman, as He alone is omnipresent. This has already been explained in the introduction to this section, with the help of Muṇḍaka Upaniṣad. Is there any remote possibility, that each of these worlds is presided over by someone else? No, because it is not said so in Upaniṣad-s. But, why should we rely on Upaniṣad-s alone? Brahman is subtle and cannot be seen and can only be realized. Upaniṣad-s are nothing but personal experiences of various sages and saints. They cannot be wrong and hence we go with what Upaniṣad-s say. What are these three worlds? These worlds are the places where individual souls sojourn. In earth, these souls are active, in the mid region these souls are rested in not-so-comfortable situations and in the heaven these souls rest comfortably. These three worlds correspond to three states of human consciousness, active state, dream state and deep sleep state. These souls are only rested in these places, only to continue with the process of births and deaths.

Bṛhadāraṇyaka Upaniṣad (III.14.2) also confirms this. “All this is Brahman (sarvaṁ khalavidaṁ brahma; sarvaṁ idam- all this (everything); khalu - undoubtedly; brahma – Brahman). Everything comes from Him and goes back to Him. Therefore, one should quietly meditate on Him. Each person has a mind of his own. What a person wills in his present life, he becomes that when he leaves this world (this is because such thoughts get deeply embedded in his subconscious mind, which is the store house of karmic imprints). One should bear this in mind and meditate accordingly.” The verse speaks about human mind. Depending upon the nature of thought processes, one’s character is determined. One’s thoughts, character and conduct are reticulated. When we think good, our nature also becomes good. What is meant by thinking good? It means, not hurting others feelings, shedding non-essential ego, pride, prejudice, etc. The verse also says meditate accordingly and what exactly this means? Meditation is a process by which individual consciousness is united with the Self. Is there any specific posture for meditation? Any posture that is comfortable to the meditator is a good posture. Posture and meditation are interrelated, because meditation is a cognitive process related only to the mind. When the mind needs to be stabilized during high intensity meditation, body should not be moved. Sage Patañjali in his Yoga Sūtra (II.46) says that one’s sitting posture should be steady and comfortable while meditating (sthirasukham āsanam).

Kṛṣṇa also explains this in Bhagavad Gītā (VIII.6), “Thinking whatever entity while leaving his body at the time of death, that alone one attains in the next birth, as he is always absorbed in that thought.” Here, thoughts do not mean temporary thoughts. What Kṛṣṇa refers to is not day to day thoughts. Such thoughts are transitory in nature. What Kṛṣṇa speaks about is excogitation (thinking deeply about a subject over a period of time). That is why Muṇḍaka Upaniṣad (II.ii.6) says, “Meditate on that Self to go beyond darkness”. Darkness is māyā, which can be removed through knowledge and contemplating on the Self within and always the former comes first and later comes at the end of knowledge. This is the correct way to go beyond darkness.

Sūtra I.iii.2

Who can attain liberation? First criterion to attain liberation is freeing one’s mind from dualities. What is freeing the mind? First, the concept of ahaṁ (I) should go. When Brahman is omnipresent where does this I come from? It is due to ego. As already discussed many times in this site, ego is of two types. One is essential ego, which is a necessity to identify ourselves. Another is non-essential or inflated ego, which is not necessary for existence. This ego leads to pride, prejudice, etc. When Brahman is omnipresent, where is the question of I, you, etc? Through, this may appear to be impracticable for implementation, when put into practice one will surely realize the difference. A little bit of effort is necessary on our part to implement this and this is part of proper meditative techniques. Meditation is not merely a practice to contemplate about something. It is a practice to explore ourselves within. This is the first stage. In the second stage, what we are trying to identify within ourselves, is identified (Self is realized). Third stage is yoking what is identified within us, with the Cosmic Self. Meditation should have a purpose and a goal. A few minutes of daily practice will cause huge aesthetical transformation in our thought process. The results of generating this kind of thought process is mentioned in Muṇḍaka Upaniṣad (II.ii.7). “If Brahman is realized both as cause and effect as his own Self, all peculiarities of his character and all his doubts disappear.”

Therefore, liberation cannot be attained only by remaining devotional. For liberation, the Self within should be realized. Self within is the individual consciousness and when this individual consciousness is yoked with Supreme Consciousness, that is liberation.

Sūtra I.iii.3

Heaven, etc are not the abodes of Brahman. He cannot be restricted, limited or defined. He is omnipresent. How can an omnipresent be described? In order to enable us to understand His Grandeur, Puruṣasūkta says, “He has thousands of heads, thousands of eyes, thousands of feet, etc” We will not be able to understand, when it is said that He is infinite and eternal. We need objective narrations to describe Him, so that we can understand His Supremacy. But, we fail to understand the subtle conveyances and stay attuned only with gross descriptions, which are used purely for the purpose of understanding and not for liberation.

Having this in mind, Swami Vivekananda said, “Awake and arise”. It is a call from him to make us understand this reality.

Sūtra I.iii.4

Can an individual soul be referred as Brahman? No, an individual soul cannot be Brahman. Why? Because it has limitations. What are the limitations? It is not omnipresent, omniscient and omnipotent. For this single reason, individual soul cannot be the Self. If this is the case, then why do we say that we have to look within? Within the individual soul, the Self always remains. An individual soul is where the Self remains veiled by the ignorance of māyā. Further, no where it is said that individual soul veiled by māyā is the Self.

It is implied that the Self within the individual soul can be realized only if māyā is transcended. How māyā can be transcended? It is only through knowledge? Who will teach us this knowledge? Only a realized Guru alone can teach this knowledge. Here is the difference between a Guru and a guru. A Guru is the one who teaches only about Brahman. He shows us the path of liberation. His main aim is to liberate us. A guru is the one who lays foundation to pursue the spiritual path. Is there any difference between spiritual path and the ritual path? A whole lot of difference is there. When perfection is attained in ritualistic path, one should move forward to the spiritual path. In spiritual path, we have to shed all kinds of external worship. Though it is a tough choice, it is the reality. External worship belongs to dualism and by remaining in dualism, we cannot attain liberation. Only at the end of perfectly understanding Advaita philosophy, liberation can be thought of. This supreme knowledge is imparted through Brahma Sūtra.

Sūtra I.iii.5

There are two types of knowledge. One is the knowledge about Brahman, which is the spiritual knowledge. When one attains mastery in this knowledge, he is liberated. Spiritual path does not give anything except liberation, which should be sole aim of everyone, as transmigration is always painful. This knowledge is Absolute knowledge says Muṇḍaka Upaniṣad and the other knowledge is the knowledge about the material world, which has nothing to do with spiritual knowledge. Both these types of knowledge can be attained concurrently. The purpose of this aphorism is to explain that spiritual knowledge need not be pursued independently. Material knowledge is required for our existence. In other words, one has to practice both karma yoga and jñāna simultaneously. It is like to and fro journey between home and work.

Sūtra I.iii.6

What is the purpose of knowing Brahman? As being discussed, it leads to liberation, which is the final stage. What is the difference between knowing the self and the Self? Typically speaking, there is nothing called knowing the self. It is always about knowing the Self. By knowing the Self, we are able to see the material world through His eyes. This is known as universal brotherhood. In fact, it is not merely universal brotherhood, it is much beyond that. Universal brotherhood is restricted to sentient beings. When Brahman looks at the material world, for Him everything is the same, be it sentient or insentient.

This is explained in Nārāyaṇa sūktam, which says, “antarbahiśca tatsarvaṁ vyāpya nārāyaṇaḥ sthitaḥ”. This means that Brahman prevails both inside and outside (our physical body). Nārāyaṇa, Viṣṇu, Śiva, etc are the corporeal names given to Brahman to satiate our ego. Upaniṣad-s never give any particular name or form to Brahman. Names and forms are given to Brahman out of ignorance and by remaining only with those names and forms, we forget the Ultimate Brahman, who is both the cause and the effect. Forgetting the Ultimate (the Self or Brahman) is not only due to spiritual ignorance, but also due to delusion cast by māyā (which is part of spiritual ignorance), which is nothing but Brahman’s own power. Māyā is the tool available with Brahman for evaluating us for the purpose of liberation. Those who fail in this evaluation, continue to transmigrate. As long as we do not pass His test, the knower (the practitioner) and the Known (the Self) remain as two separate entities. This is dualistic worship, which does not give liberation. We have to cross this stage and how to cross this ocean of saṁsāra (saṁsāra means undergoing transmigration) is explained in Brahma Sūtra and hence understanding Brahma Sūtra is extremely important.

BRAHMA SŪTRA - INTRODUCTION TO CHAPTER I.iii

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Why we need to understand Brahman? This question is answered by Muṇḍaka Upaniṣad (II.ii.5), which says, “On this Cosmic Self is resting everything – the heaven, the earth and the space in between (antarikṣa), mind and sense organs. Know this Cosmic Self, which is one (no second) and the same (omnipresence). Knowledge about this Self (spiritual knowledge as opposed to material knowledge) is the bridge to immortality (immortality here does not mean the deathless state of the gross body; it refers to immortal stage of the soul within, which has the Self within it; When the Self is covered by māyā, it is known as the self or individual soul). Do not waste your time by talking about anything else.”

This Upaniṣad verse clearly says why we should pursue spiritual path. Only at the end of spiritual path, one can attain liberation, provided he does not carry any karmic impressions. On the other hand, Trika philosophy argues that when Divine Grace is showered, at that very moment, all karmas are burnt. The reality is that when one pursues spiritual path, he stops accruing karmas as his mind is fully pervaded by Brahman. He will do all his normal activities but his mind always stand connected with Brahman. This state is known as sthitaprajña. To reach this state, one has to first understand Brahman. This is possible only through knowledge and Brahma Sūtra imparts this knowledge; otherwise, we may have to go through various Upaniṣad-s. There are 108 important Upaniṣad-s and it is difficult to go through all these Upaniṣad-s, as we are always racing against time. The concept of Self-realization is explained extensively in Brahma Sūtra by drawing several examples from important Upaniṣad-s, Bhagavad Gītā and other non-dualistic Scriptures. Śaṁkarācārya has given very elaborate interpretation on Brahma Sūtra. There are two issues in understanding his interpretation; one is its vastness and second is frequent usage of complicated words. In order to mitigate this situation, every attempt is being made in this series to explain only the essence of aphorisms.

But one thing is for sure. No mantras, no meditation, no rituals can give liberation. Liberation can happen only in the arena of mind and mind alone. Mind by default is always prone to sensory inputs. Mind thrives only on sensory inputs and the mind is used to such sensory afflictions. As long as mind is affected by sensory inputs, mind cannot be cleansed and as long as the mind remains polluted, realization cannot happen. The one who is able to stabilize his mind with Divine pervasion is known as sthitaprajña. The real Bliss can be experienced only by a sthitaprajña. Others also could experience Bliss, but that is not the true bliss. It is a falsified bliss, falsified state of ānanda, which remains only for a few moments. Bliss is known as Brahmānanda, the state of rapturous absorption into Brahman. This is the penultimate state in the path of liberation. This is what we should aim for in this life. However, this does not mean that one should stay away from material life. This is an impossible task. This also does not mean that one should practice severe austerities. None of these are preconditions are applicable to realize Him. What we need is only our mind. The mind should be trained in such a way that we think and act only on His behalf. When we eat, we have to believe and affirm that the Self within us eats, when we sleep, it is the Self within sleeps. This is true realization and this alone is advocated in various Scriptures. This is not saṁnyāsa. Saṁnyāsin need not always be a person with coloured attire. True saṁnyāsa means detachment from the material world (it is not necessary that a saṁnyāsin should live in a forest and eat only restricted food. For a true saṁnyāsin, what he eats, where he sleeps do not matter as he is not simply concerned with them. Today he may sleep in an air-conditioned room and tomorrow he will sleep in the hot sun; for him these material things do not matter).

Let us now understand the importance of realizing the Self within from the point of view of Nirvāṇopaniṣad, which is mainly meant for saṁnyāsin-s. But the essence of this Upaniṣad is applicable to all of us. One need not be saṁnyāsin to follow these elucidations. The crux of this Upaniṣad is given below.

“I am nirvāṇa (nirvāṇa means dissolution of all dualities and re-union with Brahman; re-union because Brahman is the cause for our existence as we came from Him. Going back to Him is re-union). Now my knowledge is complete (understanding the difference between material knowledge and Divine knowledge is this completeness; material knowledge can never be complete, whereas Divine knowledge becomes complete when we realize the source of our origin). I got into this state of nirvāṇa only because of my Guru (without proper guidance from an able Guru, realization is surely not possible). Compassion is my joy and Divine Bliss is my garland. I converse with Brahman intimately (intimate because of easy accessibility; Brahman is within and one need not suffer by going around various places. On realization, one will surely understand how he has wasted his time). My conduct is like a swan (swan is capable of separating milk from water and drinks only the milk. The material world consists of both good and bad; what we need to do is to go with the good and ignoring the bad). For me there is no differentiation in gods like Brahmā, Viṣṇu or Śiva or Śakti as they all culminate in Brahman (he is not wasting his time in worshipping a particular shape or form; Brahman has no form or shape. Many are often curious to know about various forms and various types of worships, forgetting and ignoring the reality). My consciousness is Brahman (here consciousness is fixed on a formless form; he is not aware of anything that is happening around him). The deceptive world enveloped by Śiva and Śakti gets dissolved when I realize Brahman (Śiva and Śakti are only concepts that do not exist in reality; This is like showing a handmade globe to show how the earth appears in reality). As long as I am afflicted with ego, desires and attachments, I cannot speak about my karma (the one who is not able to dissolve his ego, material desires and material attachments can never get rid of their karmas; karmas are mostly accrued only through processes than actions).”

Reality is hard to accept and digest. Spiritual transformation has to happen in stages, for which a strong base is very important. Otherwise, the spiritual world that we enter into will fall like a pack of cards. Brahma Sūtra takes us through various stages and ultimately makes us to merge with Brahman. Why we suffer at some point of time in our lives? It is because of our accrued karmas. Karmas have to be experienced and there is no other way, except to experience them. At least, in future, we can avoid further accrual of karmas by leading a selfless life.

Brahma Sūtra I.iii consists of 43 aphorisms, which is now being taken up for discussion from the next article onwards.

SAUNDARYALAHARĪ - VERSE 84

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Twelve verses from verse 72 to 83 involve physical description of Parāśakti. It is always believed that Śaṁkarācārya was an incarnation of Śiva and thus every aspect of Her is known to Śaṁkarācārya. I consider that such narrations should not be discussed in a public domain and hence, interpretations of these verses have been left out. Kāñci Paramācārya has chosen not to interpret many verses of Saundaryalaharī saying that one should be extremely careful in worshipping Divine Mother.

Verse 84

श्रुतीनां मूर्धानो दधति तव यौ शेखरतया

ममाप्येतौ मातः शिरसि दयया धेहि चरणौ।

ययोः पाद्यं पाथः पशुपतिजटाजूटतटिनी

ययोर्लाक्षालक्ष्मीररुणहरिचूडामणिरुचिः॥

śrutīnāṁ mūrdhāno dadhati tava yau śekharatayā

mamāpyetau mātaḥ śirasi dayayā dhehi caraṇau |

yayoḥ pādyaṁ pāthaḥ paśupatijaṭājūṭataṭinī

yayorlākṣālakṣmīraruṇaharicūḍāmaṇiruciḥ ||

tava – Yours; yau caraṇau – those feet; śrutīnāṁ mūrdhāna – crown of Vedas viz. Upaniṣad-s; dadhati –wearing; śekharatayā - wearing as crown; etau – Your feet; mama śirasi api dayayā dhehi – place (Your feet) on my head out of compassion; yayoḥ pādyaṁ pāthaḥ - (which is like) washing Your sacred feet; paśupati jaṭā jūṭa taṭinī – is that the river (Ganges) who resides in the matted hair of Śiva; yayo – those feet of Yours; lākṣā lakṣmīḥ - splendorous henna (which turns the feet into deep red); aruṇa hari cūḍāmaṇi ruciḥ - (is that due to) the brilliance of cūḍāmaṇi gem of Viṣṇu’s crown?

“O! Parāśakti! Out of compassion for me, please keep Your feet on my head too. Your feet are considered as crown which Upaniṣad-s adorn. Your feet are cleansed by waters of Ganges, who resides at the top of Śiva’s matted hair. I also think that the redness of Your feet (due to the application of henna) is due to cūḍāmaṇi gem of Viṣṇu’s crown.”

The verse says that She is worshiped by everyone including Śiva and Viṣṇu. This is conveyed in this verse in the most subtle manner. She is not being just worshiped by Śiva and Viṣṇu, but also prostrate before Her, keeping their heads very close to Her feet. Śaṁkarācārya subtly conveys this by saying that waters of Ganges in Śiva’s matted hair cleanse Her feet (offering water to the feet of gods and goddesses is part of rituals and this is known as pādaprakṣālana). This is possible only if Śiva bends down before Her to pay His respects to Her. When He bends, waters from Ganges fall on Her feet in order to wash Her feet. This does not mean that Ganges cleanses Her feet. In order to pay Her respects to Her, Gaṅgā also moves slightly forward and while doing so, Ganges stealthily falls at Her feet to cleanse herself (Gaṅgā). She has attained impurity because everyone washer their sins by taking bath in river Ganges. A question may arise that when she is residing on Śiva’s head, where is the need for Gaṅgā to get cleansed by Parāśakti. Śiva does not attend to these minuscule activities and it is only Her, who alone can make a person eligible to merge with Śiva. This aspect is also subtly conveyed here.

Her feet appear deep red in complexion. This is Her natural complexion as described in dhyāna verses of Lalitā Sahasranāma (Sindūrāruṇa-vigrahāṃ and aruṇāṃkaruṇā-taraṃgitākṣīṃ); and Mahāṣoḍaśī mantra japa (sindūrāruṇa vigrahāṁ). Her feet are not just red in colour, but they are radiating too. Śaṁkarācārya wonders whether this is due to the cūḍāmaṇi gem embedded in Viṣṇu’s crown. When Viṣṇu brings His head down in order to pay His respects, Her feet become more splendorous with deep red colour. Some Scriptures say that Viṣṇu is Her elder brother.

Śaṁkarācārya does not want anything from Her. After personally seeing that both Śiva and Viṣṇu place their heads on Her feet in order to pay their respects, he only pleads with Her to keep Her feet on his head, so that he attains eternal liberation.

Crown of Vedas is various Upaniṣad-s, as Upaniṣad-s prescribe ways and means to attain Brahman, who is elucidated through Vedas. In other words, the subtle conveyance Vedas are in the form of various Upaniṣad-s. Vedas also elucidate Brahman through various conveyances; but they are interpreted on the grosser side. Since Upaniṣad-s are easier to understand, when compared to Vedas. Hence, Upaniṣad-s are revered as the crown of Vedas. The meaning is also conveyed in Mūkapañcaśatī (pādāravindaśtakam – verse 24). He says, “Your sacred feet are the ultimate end of essence of Vedas (Upaniṣad-s)”. When one understands the conveyances of Upaniṣad-s, he needs nothing more to attain liberation.

JOURNEY TO SRI CHAKRA - PART 14

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We are now entering the sixth āvaraṇa (ṣaṣṭhāvaraṇa), which is known as Sarvarakṣākaracakra (सर्वरक्षाकरचक्र). This āvaraṇa has ten triangles as indicated in blue colour in the chart and each āvaraṇa is presided over by a śakti. On the subtle side, sarvarakṣākara means protection from the spiritual stage attained. This is presently being explained in detail in the series on Brahma Sūtra. Guru-disciple relationship that was strengthened in the previous āvaraṇa leads to destruction of duality in this āvaraṇa, which ultimately leads to liberation. On the grosser side, these ten śakti-s represent ten digestive fires. Ten prāṇa-s of the fifth āvaraṇa, now transforms into ten digestive fires (ten aspects of digestion, absorption and excretion). This āvaraṇa is presided over by Tripuramālinī Cakreśvarī. Sarvamahāṅkuśā is the Mudrāśakti and Nigarbhayoginī is the Yoginī. In this āvaraṇa also, worship is to be done in anticlockwise manner. Now, let us worship these ten śakti-s.

1. Sarvajñādevī सर्वज्ञादेवी; 2. Sarvaśaktidevī सर्वशक्तिदेवी;

3. Sarvaiśvaryapradādevī सर्वैश्वर्यप्रदादेवी; 4. Sarvajñānamayīdevī सर्वज्ञानमयीदेवी;

5. sarvavyādhivināśinīdevī सर्वव्याधिविनाशिनीदेवी; 6. Sarvāthārasvarūpādevī सर्वाथारस्वरूपादेवी:

7. Sarvapāpaharādevī सर्वपापहरादेवी; 8. Sarvānandamayīdevi सर्वानन्दमयीदेवि;

9. sarvarakṣāsvarūpiṇīdevī सर्वरक्षास्वरूपिणीदेवी; 10. Sarvepsitaphalapradādevī सर्वेप्सितफलप्रदादेवी.

Like other āvaraṇa-s, we proceed from the Eastern side in anticlockwise manner. If we look at devi-s in various āvaraṇa-s, we can understand that their activities become more subtle as we proceed towards the central triangle. An aspirant who has reached this stage is further fine tuned to make him eligible to attain Her. However, he has to be still more perfected to merge into the Prakāśa form Śiva. Śiva is worshipped in the bindu, the central point of Śri Cakra. Creation begins from Him and leads to the immediate next triangle, the innermost triangle of Śri Cakra. The three angles of the innermost triangle represent icchā, jñāna and kriya śakti-s.

Let us find out how these śakti-s cleanse the aspirant. First devi gives him all the requisite knowledge so that he is completely freed from māyā. In this stage, the aspirant begins to realize “I am That”. This devi imparts this knowledge by saying, “You are That”. Second devi gives him necessary spiritual energy to transform into a yogī, in whom the union between the individual soul and Brahman takes place. A yogī is the one, whose individual consciousness is yoked with Supreme Consciousness. Third devi assists him in attaining mastery over all types of knowledge that leads him to realization. Fourth devi ensures that such knowledge stays with him. During spiritual practices, one will not pay attention to his or her physical body. Due to lack of physical activities, he is bound to have some disease or other (in modern times it is about diabetes and heart ailments). He has no time or inclination to take care of his body. Instead, this devi takes care of his body and frees him from all types of diseases (it can be observed that those who are at highest spiritual level have paunch. This is the reason why many ancient sages have been depicted with big bellies). Sixth devi supports all his or her spiritual practices (please recall Lalitā Sahasranāma 659 sarvādhāra. Every devi in Śri Cakra is connected to any one of the nāma-s of Sahasranāma. This will be discussed towards the end of this series). When one attains liberation, even the traces of karmic imprints have to be removed. Seventh devi does this. Parāśakti is an embodiment of purity. In order to go anywhere near Her, one has to be purified. This purification process is related to mind. When one is able to reach this āvaraṇa, it means that he has almost disowned his body. This concept is not applicable to navāvaraṇa pūjā, which is done externally. What is being discussed here is related to Bhāvanopaniṣat (mental worship; bhāvana means contemplation).

(There is a reference about physical and mental worship. A king built a temple and fixed a date for its consecration. He prayed to Śiva that He should be present personally during consecration rituals. But Śiva refused and said that He has already accepted invitation from someone else, who is also building a temple very close to king’s temple and the consecration is fixed and both these dates coincided. King was surprised and asked his men to find out this temple. His men could not find any temple nearby. King was surprised and requested Śiva to show him the temple so that he can be present to attend the consecration function. Śiva told him the place and asked the king to go to that place only the next day, the day fixed for consecration. King went to that place and he did not find any temple. But there was a hut in that place and in front of the hut, there was a man in rags who was bursting with emotions with tears rolling down his eyes. King called him and without opening his eyes he told the king not to disturb him as he was performing consecration of his temple. Now king understood why Śiva did not accept king’s invitation and gladly accepted the poor man’s invitation. This story highlights the power of mental worship.)

Eighth devi causes Bliss. When the mind sheds all types of thought processes, mind becomes pure. In a completely purified mind, all types of dualities are annihilated. When the mind is pure, one experiences Bliss. This stage cannot be explained that easily. This Bliss is to be experienced. For no reason, one becomes emotional and enters into the state of Bliss. The only external symptom of Bliss is tears rolling down. Ninth devi protects this yogī completely (this is the stage where one cannot fall from his spiritual level attained; there are many instances where one falls from his hard earned spiritual level. If one falls from his spiritual level, it is virtually impossible to get back to his original spiritual level. Therefore one has to be extremely cautious while pursuing spiritual path). Tenth devi grants his two wishes of falling at Her lotus feet first and later getting liberated. This devi approves him to go to the next āvaraṇa.

BRAHMA SŪTRA I.ii.24 - 31

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Sūtra I.ii.24

Brahman is addressed in this sūtra as Vaiśvānara. Vaiśvānara has multiple interpretations and contextually, it means omnipresent or relating to all men. The latter interpretation can be explained to mean ‘belonging to all men (beings)’. Agni (fire) is also known as Vaiśvānara. Agni gāyatri uses Vaiśvānara. It is also known as jaṭharāgni, the digestive fire. Vaiśvānara. Bṛhadāraṇyaka Upaniṣad (V.ix) says, “The fire that is within a man and digests the food that is eaten is Vaiśvānara.” This digestive fire causes some subtle sounds during digestion and if these sounds stop, it means that the death is about is come for him. Probably this could be one of the reasons for addressing Brahman as Vaiśvānara.

By referring Brahman as Vaiśvānara, this aphorism says that He is a Cosmic Person and the Supreme Lord. How can Vaiśvānara be called as Brahman, who is beyond any explanation? It is explained in Chāndogya Upaniṣad (V.11.6), which says, “imam eva ātmānam vaiśvānaram” (this Vaiśvānara alone is Ātman). The next verse says, “The Self you worship is Vaiśvānara, which is bright and beautiful.” There are many such references in this Upaniṣad. There are references in Vedas too about Vaiśvānara. The purport of this aphorism is to confirm that there is no difference between Vaiśvānara, the Self and Brahman. This is supported by next few aphorisms.

Sūtra I.ii.25

This sūtra correlates this with smṛti (Upaniṣad-s, etc; Śruti means Vedas). Where is the need to introduce Vaiśvānara here, as the Cosmic Person is is already known as Brahman, the Self, etc? In Mahābhārata (XII.47.68), it is said, “Salutation in the three worlds with fire as His mouth, heaven as His head, sky as his navel, the earth as His two feet, the sun as His eyes, and cardinal directions as His ears.” This is the closest possible description of Brahman. This aphorism not only depends upon Upaniṣad- texts, but also relies on Yajur Veda, which says (V.vii), “knower of Brahman is Vaiśvānara”. There are few more references in Yajur Veda about Vaiśvānara. Kṛṣṇa says in Bhagavad Gītā (XV.14), “Taking the form of Vaiśvānara lodged in the body of all creatures and united with their breaths, it is I (Brahman) who consumes all kinds of food.” Therefore, it is clear that without Vaiśvānara being present in the body, none can exist. Hence it is important to know that Brahman is also known as Vaiśvānara and this is explained here in order to avoid any possible confusion later.

Sūtra I.ii.26

This sūtra is almost like a verse. Now a doubt arises that when Brahman is explained as Vaiśvānara, the digestive fire, or Cosmic Person (Puruṣa) etc, Vaiśvānara cannot be known as Brahman and by saying so, His powers become limited. No, His powers cannot be limited, as all powers originate only from Him. Whether Brahman is called as Puruṣa, Vaiśvānara or by any other name, everything is only His manifestation. There cannot be a second to Him, be it sentient or insentient; big or small; subtle or gross. For the purpose of meditation, Brahman is described as Vaiśvānara or the sun (Vaiśvānara also means the sun). Because one cannot meditate on nothingness in the initial stages of meditative practices, as an aspirant is asked to first meditate on forms and later on light. This light on which one has to fix his consciousness during meditation is called Vaiśvānara.

Sūtra I.ii.27

In view of the above deliberations, this sūtra says that by referring to Vaiśvānara, it does not mean one of the five principle elements viz. fire or Vaiśvānara is a deity. Vaiśvānara is neither the fire, which we often speak about nor it is a god. By referring to god, it is always meant to mean one or more powers of Brahman, which is symbolically represented in a particular shape and form*. Even assuming for a moment that Vaiśvānara is not Brahman, the very idea overrides the basic theory of Advaita. In other words, even if do not accept that Vaiśvānara is not Brahman, going by the Advailta philosophy, everything is Brahman, including Vaiśvānara. Therefore, Vaiśvānara cannot be something different from Brahman with a shape and form. Only for the purpose of focussing our mind, it is said that we should meditate on Vaiśvānara, the illuminating light (Prakāśa).

Sūtra I.ii.28

Vaiśvānara comprises of two words viśva nara; viśva means everything or universal and nara means a person. That is why Vaiśvānara is explained as Cosmic Puruṣa, the ‘person’ who controls the universe. Since Brahman is in the form of Light (Prakāśa), that light known as Vaiśvānara (Brahman) is to be meditated upon.

Sūtra I.ii.29

Now the opinions of few Sages are being discussed.

This aphorism talks about the opinion of a great sage by name Aśmarathya. He says that Brahman manifests in a particular shape or form to shower His Grace* on the practitioners. In other words, the infinite Self at His own will becomes finite. When He manifests in the body of a human, He normally manifests in the heart. Just because He has manifested in the form of a limited being, it does not mean that Vaiśvānara has limitations and that He cannot be compared to Brahman. Even such manifestations happen only in the mind. This misconception is ruled out through this sūtra.

Sūtra I.ii.30

This aphorism talks about the opinion of another great sage by name Bādari. He is of the opinion that Brahman becomes partially limited (like digestive fire Vaiśvānara). Unlimited aspect of Brahman which prevails in the mind (mind is also unlimited) becomes limited in the heart, which has boundaries and thus becomes limited. In order to manifest to shower His Grace, He becomes limited and reveals Himself in the heart of the aspirant, in the sense infinite Brahman manifests as limited and this is Vaiśvānara.

Sūtra I.ii.31

In continuation of the previous aphorism, such manifestation of Brahman is known as superimposition, says another great Sage Jaimini. According to Him, such realization happens between the top of the head (brahmarandra) and the chin (this portion of the body is considered as the head of Vaiśvānara). Therefore Brahman’s manifestation in a bound form is only superimposition and His true identity is not revealed. (This is māyā).

Superimposition can be explained, as a person wearing a mask not revealing his true identity*.

Sūtra I.ii.32

This chapter (I.ii) is concluded that Brahman is to be meditated upon in the middle space between the head and the chin (probably indicating to ājñācakra; however, Brahma Sūtra does not talk about kuṇḍalinī meditation, which is tilted more towards Tantra.) If He is realized during this meditation, it is said that the sins of those who realize Him thus (in a superimposed form) are annihilated, accrual of further sins are prevented and he becomes a liberated person.

{*Further reading: Brahman is devoid of any forms. In the initial stages of one’s spiritual path, one has to necessarily contemplate Brahman as a limited form (in the form of various gods and goddesses) and worship these forms. This stage only lays a strong foundation for spiritual path, but this is not the actual spiritual path. Worshipping various forms of gods is related to senses. Anything related to senses is only temporary. Brahman can be realized only in the mind. Therefore, one has to learn to cleanse the mind. Mind is always afflicted with multiple through processes. In order to remove these thought processes, one has to enter into the next stage of mantra japa. When a mantra is repeated (repetition of a mantra several times is called japa), one has to fix his or her concentration on the mantra and the connected deity. When significant advance is made in mantra japa, one has to fix his or her consciousness on ājñācakra, which gets activated with practice. When ājñācakra is fully active, it will not be difficult to reach brahmaranda, an orifice at the top of the head (sahasrāra). This is the final stage of human life. This stage is possible only if a person learns to love Brahman. No amount of devotion and rituals can help to reach this stage. This stage can be attained only through mind with persistent practice of meditation. Unless this stage is reached, there is no question of liberation. Even in the case of mantra japa, there are various stages. A perfect stage in mantra japa can be attained in a span of six months to one year under normal conditions. To reach this stage, help of a Guru is surely needed. Without Guru’s guidance, it will never be possible to get liberated.

Superimposition discussed above is māyā. The original Splendour of Brahman is veiled by māyā, which is His own power. Māyā suppresses the true nature of Brahman and projects Him as someone with a shape and form. Afflicted with māyā, many entangle themselves only with rituals, without attempting to move forward to realize Him. In order to realize Him, one has to certainly transform himself, slowly disconnecting from the senses and getting associated with his mind. When thought about Brahman transforms into Love for Him, the actual process of realization begins. This is the stage when one becomes too emotional and frequent emotional outbursts happen.

The concept of Divine Grace is also explained in the Bible. In Ephesians, several references are available about Divine Grace. “In whom we have redemption...the forgiveness of sins, according to the riches of His Grace (1:7)”. It means that when His Grace is there, all our sins are redeemed and forgiven.

With this Chapter I.ii of Brahma Sūtra is concluded.

SAUNDARYALAHARĪ - VERSE 71

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नखानामुद्योतैर्ननवनलिनरागं विहसतां

कराणां ते कान्तिं कथय कथयामः कथमुमे।

कयाचिद्वा साम्यं भजतु कलया हन्त कमलं

यदि क्रीडल्लक्ष्मीचरणतललाक्षारसचणम्॥

nakhānāmudyotairnanavanalinarāgaṁ vihasatāṁ

karāṇāṁ te kāntiṁ kathaya kathayāmaḥ kathamume |

kayācidvā sāmyaṁ bhajatu kalayā hanta kamalaṁ

yadi krīḍallakṣmīcaraṇatalalākṣārasacaṇam ||

nakhānām udyotaiḥ - splendour of Your nails; nava nalina rāgaṁ - just blossomed lotus flower; vihasatāṁ - mocking laughter; karāṇāṁ te – Your hands; kāntiṁ - Your splendour; kathaya kathayāmaḥ - how can it be explained; katham – narrate; ume – Umā; kayā cid vā – somehow; sāmyaṁ - equality; bhajatu kalayā hanta – possibly can attain; kamalaṁ - lotus; yadi krīḍat lakṣmī caraṇa tala lākṣārasa caṇam - henna shining in the feet of Lakṣmī residing in the lotus flowers.

“O! Umā! The nails in Your hands (finger nails) make lotus flowers to blossom. Splendour of Your nails, make mockery of the radiance of just blossomed lotus flowers. Please tell me, how can I describe such beautiful hands of Yours? These lotus flowers got their radiance from the feet of Lakṣmī, who resides within lotus flowers and who sports henna in her feet. Even then, there cannot be any equality to Your splendour.”

This verse talks about Parāśakti’s hands. Śaṁkarācārya could not find appropriate words to describe Her splendorous hands. It seems to be a tough job for him as if he is explaining Brahman, who cannot be described through words; but there is no other go except to draw comparisons to explain Him. For example, Brahman is more radiant than millions of suns put together, etc. Similarly, Śaṁkarācārya finds it difficult to describe Her hands. If this is the case with hands, how can Her full form be described? This is beyond human comprehension. That is why, Śaṁkarācārya made an attempt to describe Her through 100 verses of Saundaryalaharī.

Śaṁkarācārya thought about closest possible similarity to describe Her hands. He says that goddess Lakṣmī, Consort of Viṣṇu resides in lotus flowers. She has applied henna paste in her feet, which turned her feet deep red in colour and the lotus flowers derive their luster only from the feet of Lakṣmī and even then this comparison is not even the closest possible comparison to describe Parāśakti’s hands.

This verse can be contemplated like this. Parāśakti’s nails are deep red in colour. The bright red radiance of Her nails get reflected in Her shining hands. If this can be compared to the just blossomed red lotus flower, people will laugh out loud for making this irrelevant comparison. But, there is no other way to describe Her radiant hands. So, Her hands cannot be compared to anything that is known to us. This is like making futile attempts to describe Brahman.

Umā is the name given to Her by Her mother. When She was too young, She used to practice austerities in order to attain Śiva as Her Consort. Her mother at that time used to tell Her not to practice austerities at such a tender age. Umā is explained like this. U stands for O! Child! and mā stands for ‘do not practice austerities’. “O! Child! Do not practice austerities” is later known as Umā.

JOURNEY TO SRI CHAKRA - PART 13

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We are now entering fifth āvaraṇa, which is known as pañcamāvaraṇa (fifth enclosure). This āvaraṇa is called Sarvārthasādhakacakra (सर्वार्थसाधकचक्र). Ten primary prāṇa-s originate from this āvaraṇa and each vital breath is represented by a śakti. There are ten triangles in this āvaraṇa and each triangle is presided over by a śakti. Thus there are ten śakti-s in this enclosure. By worshipping the śakti-s in this āvaraṇa, Guru-disciple relationship is strengthened. Sarvārtha means accomplishments of all our aims and objects of this life and in particular, Self-realization and consequent liberation from the process of transmigration. This āvaraṇa is presided over by Tripurāśrī Cakreśvarī and Sarvonmādinī is the Mudrāśakti and Kulotīrṇayoginī is the Yoginī. She increases spiritual knowledge through strongly bonding Guru-disciple relationship. After worshipping them at the end of this āvaraṇa, Lalitā Mahātripurasundarī Parā Bhṭṭārikā is worshipped with yonimudra.

This āvaraṇa consists of 10 triangles and this is marked in the above image. When we worship these devi-s, like in the previous āvaraṇa, we have to move in anticlockwise manner. These devi-s are marked 1 to 10 in red in the chart above. These devi-s also represent ten vital breaths - prāṇa, apāna, vyāna, udhāna, samāna, nāga, kūrma, hṛkara, devatatta and dhanañjaya. Each of these prāṇa-s occupy certain specific parts in a human body. Prāṇa in the chest; apāna in the navel and is the cause for procreation and excretion; vyāna in nostrils, stomach and is the cause for circulation of blood and lymph; udhāna having its abode at throat and circulates in arms and legs; samāna causes digestive fire (jaṭharāgni). These five are primary prāṇa-s and the next five are secondary prāṇa-s and their functions are nāga in vomiting; kūrma in winking of eyes; hṛkara in digestion; devatatta in yawning and sleeping; and dhanañjaya is the cause for subtle sounds within the body and this does not leave the body even after death; by continuing to remain in the corpse, it makes the corpse to decay and at the time of cremation, it escapes through the skull by breaking open the skull. It continues to remain in the corpse that is buried and makes the corpse to decay and finally escapes through the skull after a few days in the same manner discussed above.

1. Sarvasiddhipradā devī सर्वसिद्धिप्रदा देवी; 2. Sarvasaṁpatpradā devī सर्वसंपत्प्रदा देवी;

3. Sarvapriyaṅkarī devī सर्वप्रियङ्करी देवी; 4. Sarvamaṅgalakāriṇī devī सर्वमङ्गलकारिणी देवी;

5. Sarvakāmapradā devī सर्वकामप्रदा देवी; 6.Sarvaduḥkhavimocinī devī सर्वदुःखविमोचिनी देवी;

7. Sarvamṛtyupraśamanī devī सर्वमृत्युप्रशमनी देवी; 8. sarvighnanivāriṇī devī सर्विघ्ननिवारिणी देवी;

9. Sarvāṅgasundarī devī सर्वाङ्गसुन्दरी देवी; 10. Sarvasaubhāgyadāyinī devī सर्वसौभाग्यदायिनी देवी.

Their worship begins from the eastern side and proceeds in anticlockwise manner. The difference between the previous āvaraṇa is that the former was gross in nature like material wealth, etc and this āvaraṇa ias purely in subtle in nature and deals with invisibilities like prāṇa. Apart from controlling prāṇa-s, these ten śakti-s control the following. They are bestowing everything, giving material wealth, worthiness (both material and spiritual), fulfilment of all types of desires, removal of sorrow and pain, removing all pains at the time of death and foretelling death (Birth and death are always painful, hence there is an urgent need to get liberated in this birth itself. It is said that everyone knows very clearly, when the process of death is initiated in his or her body. It is also said that process of death does not even last for a few seconds.), removal of all obstructions both in spiritual and material life, giving a good external appearance and good looks and bestowing both material and spiritual prosperity. From this āvaraṇa onwards, knowledge about Śiva is imparted gradually.

In order to merge with Śiva, to whom alone an individual soul can merge to get total liberation, one has to have complete knowledge of Śiva. Śiva here means Brahman. Such a soul merges with Śiva (Brahman), to become one with Him. This can be done only by Lalitāmbikā, as explained in Lalitā Sahasranāma 727, Śiva-jñāna-pradāyinī.

{Further reading on Śiva-jñāna-pradāyinī: She imparts the knowledge of Śiva, the Ultimate. Śiva jñāna (knowledge) means the knowledge of the Brahman, which is also known as the Supreme knowledge. To know Śiva, one should first know His Śaktī, who alone is capable of leading a person to the Brahman or Śiva. Rāmāyaṇa says ‘wind can be realized through movements, fire can be realised through heat and Śiva can be realized only through Śaktī.’ It can also be said that Śiva is the source of knowledge for Her. It is said śaṁkaraṁ caitanyam which means that Śiva is both jñāna and kriyā. He is the sovereign, pure free will in knowledge and action. Based upon this principle, Śiva Sūtra-s opens by saying caitanyamātmā. Caitanyam means consciousness of the highest purity and knowledge. There is no difference between Brahman and the highest form of consciousness. But how Śaktī alone is capable of unravelling Śiva? This is answered by Śiva Sūtra (I.6) again which says that by meditating on Śaktī, the universe disappears as a separate entity thereby unveiling Self illuminating Śiva. The process of such happening is described in Spanda Kārikā (I.8) (another treatise of Kashmiri Saivism) which says ‘the empirical individual cannot ward off the urge of desires. But entering the energetic circle of the Self (Śiva), he becomes equal to that Self.’ The seeker of Śiva becomes Śiva himself. This is known as Śiva jñāna and She imparts this kind of Supreme knowledge. It is also said that Śiva cannot be attained without first realising Śaktī. She alone can lead one to Śiva. Śiva is inaccessible directly. Unless She chooses to impart the required Supreme knowledge, none can realise Śiva. Hence, She is called Śiva-jñāna-pradāyinī.}

DISTANCE INITIATION

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In the present day word, it is extremely difficult to get a proper mantra initiated by the right Guru. Time and distance are surely deterrent factors in mantra initiation. Mantra cannot be initiated unilaterally, without following certain minimum guidelines, which can be summarized as follows.

1. In the absence of direct contact between Guru and the aspirant, both should have a chance to know each other’s face. Without Guru knowing the aspirant or the aspirant knowing his or her Guru, any type of initiation will become futile.

2. Guru should get birth details of the aspirant such as place, date and time of birth and study the horoscope of the proposed disciple’s viṃśāṃśa chart (1/20) and find out which mantra will be more suitable for him or her. Not only the mantra, but also the deity and the capacity to meditate can be found out from D20 chart. If D20 chart is good, highest form of mantras such as Ṣoḍaśī can be straight away initiated. Once a mantra is initiated, it is difficult for the aspirant to change the mantra after some time. This should always be borne in mind, while finalizing the mantra for initiation. Based on the natal chart, an ātmabīja should be derived and imparted to the aspirant and the aspirant should be made to recite ātmabīja at least for a few days. If ātmabīja is perfectly derived, the aspirant will experience moderate bliss. If this bliss is experienced by the aspirant, Guru can guide the aspirant how to use ātmabīja. Ātmabīja cannot replace an existing bīja of a mantra, except in exceptional cases like Ṣoḍaśī. Certain mantras can be encased (sampuṭīkaraṇa) by prefixing and suffixing ātmabīja or Guru could advise the aspirant to recite ātmabīja daily for certain number of times without resorting to sampuṭīkaraṇa.

3. There should be minimal discussion between the Guru and the aspirant about the aspirant’s Iṣṭa Devata. As far as possible, mantra should be finalized for initiation, based upon the aspirant’s Iṣṭa Devata. Guru should also ascertain from the aspirant his religious and spiritual inclinations and ascertain his present spiritual status.

4. Once the mantra is finalized, an auspicious date and time should be finalized. Auspicious date should be fixed mainly based on tārābala and candrabala than other considerations. At the time of initiation, 8^th house should be vacant.

5. Once the mantra is finalized, mantra should be forwarded to the aspirant by Guru. This should be done well in advance, so that the aspirant can go through the mantra and revert back to Guru for any clarification.

6. It is always better that Guru initiates the aspirant by verbally repeating the mantra and this can be done over phone. This should be done on the day and time fixed for initiation. This is one of the important aspects, as the aspirant should not make any mistakes while pronouncing the mantra.

7. Once all these formalities are completed, both Guru and the aspirant should sit together for meditation for a few minutes (ideally not more than five minutes). It is always advisable to inform the aspirant to fix his attention on his ājñācakra and Guru can pass on his energy to the aspirant using the available photograph of the aspirant. Guru will also meditate looking at the ājñācakra of the aspirant. If both Guru and the aspirant are in good spiritual level, transformation of energy can be realized by the disciple. Once this is done, Guru-disciple relationship is established.

8. It is natural that the disciple will have innumerable doubts during the initial days. Guru should have patience and knowledge to clarify all the doubts of this disciple. Once the disciple settles down with the mantra comfortably, Guru should periodically follow up with his disciple and make him or her advance in spiritual path. Guru should never have ego while training his disciples. There should be friendly approach between Guru and his disciples.

This is only broad guidelines for distance initiations and different Gurus adopt different methods.

Further reading : Guru and Mantra initiation

BRAHMA SŪTRA - I.ii.19 - 23

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Sūtra I.ii.19

The inner Self is not the one, mentioned in Sāṅkhya Philosophy. Pradhāna (Prakṛti) is mentioned as the internal ruler in Sāṅkhya Philosophy, which also proceeds to say that Prakṛti is the ultimate cause of all objects. This is being refuted in this sūtra. If Prakṛti is accepted as the inner Self, the entire theory of Advaita Philosophy becomes untenable. When we say that Brahman is omnipresent, it means that He is everywhere, both internally and externally. If this to be argued further, Brahman always remains as a witness, though, He is the cause. This concept has already discussed in the form of a seed, its germination and growth.

Why Prakṛti is refuted as the cause because, it needs the Self to manifest and it cannot do so on its own. But, Brahman is different and He does not need anyone to manifest, both as sentient and insentient beings, as explained in Bṛhadāraṇyaka Upaniṣad (III.vii.23), “He is never known but He is the Knower. There is no other witness but Him. He is the Internal Ruler, your own immortal Self. Everything else but Him is mortal.”

Sūtra I.ii.20

This sūtra is important as this differentiates between the Self and the individual soul. This sūtra says that the individual soul is not the Internal Ruler. Again, a reference is drawn from Bṛhadāraṇyaka Upaniṣad (III.vii.22), which says, “He, who inhabits the intellect (buddhi), but the intellect does not know this, and whose body is the intellect (body here refers to the invisible and subtle body of Brahman) and who controls the intellect within (within here refers to the pervasion of intellect by Him) is the Internal Ruler, which is nothing but your own Immortal Self.” Brahman is addressed as the Internal Ruler, because He is to be realized within. Once He is realized within, His universal form or the cosmic form can be realized. There are some explanations which say that inhabiting the intellect means inhabiting or pervading the jīvātman. When Brahman enters the individual self, then only it is known as the individual soul. In other words, activity of the soul begins only if the Self enters the individual soul. Otherwise, individual soul remains inactive and immobile.

{Further reading: Though this does not form part of Brahma Sūtra, let us now analyze individual soul. What happens at the time of death? The individual soul (with the Self within), exits along with prāṇa, through any one of the nine apertures of body. What is an individual soul? Individual soul is the deeply embedded impressions of the subconscious mind. This subconscious mind is always immobile, and it is made mobile by pervasion of the Self. When the individual soul exits the body at the time of death, the Self is within the individual soul (embedded impressions of subconscious mind); otherwise, individual self cannot transmigrate (due to lack of mobility). Individual soul is very minute and is said to be smaller than an atom. When the Self pervades the individual soul, naturally the Self has to be still minuter. This is the reason for addressing the Self as smaller than the smallest (Kaṭha Upaniṣad I.ii.20 - aṇoraṇīyān). Self realization means, realizing the Self within and not the individual soul. More on this will be discussed later in this series.}

Sūtra I.ii.21

Why Brahman alone is omnipresent, smaller than the smallest, etc? Now this is being taken up for discussion. Brahman alone is Supreme, as He alone has certain qualities. The word quality is used here, as there is no other appropriate word to express His Supremacy. In reality, He is the source of all qualities, but He is not affected with any of these qualities. But, due to spiritual ignorance (māyā), many meditate on the individual soul instead of the Supreme Self.

Now, a reference is cited from Muṇḍaka Upaniṣad (I.i.5). The Upaniṣad says that there are two types of knowledge. One is aparā and another is parā. It is said that the four Vedas (including rituals) form aparā, which is explained as the secular knowledge. It is secular knowledge because aparā is associated with senses. It is not the knowledge that gives liberation. For liberation, what we need is only the mind. Knowledge through senses can at the most be the cause for laying a strong foundation for spiritual life, but this kind of knowledge will not give liberation. Then, which knowledge can give liberation, as our motive is only liberation and nothing else? Parā knowledge alone can give liberation. For the purpose of liberation, the Upaniṣad says that the aspirant approaches His Guru and asks him, “O! Lord! What should a person know, so that everything becomes known to him?” Everything here means the universe. Everything becomes known only if one sees through the “eyes” of Brahman. In order to reach that stage, one has to become Brahman himself (the state of I am That). Hence, great importance is attached to realizing the Self within. When we look at beautiful scenery, we enjoy the scenery through our eyes, which form part of our sense organs.

Guru himself answers this in Muṇḍaka Upaniṣad (I.i.6). He tells his disciple, “He is invisible, He cannot be grasped, and whose origin is not known, He is indestructible, extensive.....wise see Him everywhere and in every being.” Thus, this becomes the essence of Self-realization. In other words, grasping someone who cannot be grasped is the knowledge about Brahman. This is parā knowledge and this alone is the spiritual knowledge that is required to realize Him. But, why there is a need for a Guru? Though Brahman can be explained as Supreme, for making an aspirant to realize this, a Guru is needed. Guru will impart this knowledge by quoting various examples. This is the difference between theory classes followed by practical classes.

Sūtra I.ii.22

On this very account, Brahman cannot be compared with either the individual soul or Prakṛti. Why Brahman cannot be compared with these two? Muṇḍaka Upaniṣad (II.i.2) says, “That radiant Brahman is formless and is present both within and outside (sa-bāhya-abhyantaraḥ), without birth (His origin is not known, hence it is said without birth), without breath (a-prāṇaḥ), without mind, He is pure and is higher than Brahman with attributes, who is also known as saguṇa Brahman.” What is the difference between nirguṇa Brahman and saguṇa Brahman? It is only in the form of attributes. Nirguṇa Brahman does not have any attributes or qualities and hence, He cannot be explained. If we understand this through Trika Philosophy, it is the state of Paramaśiva, beyond whom, there is nothing and Paramaśiva cannot even be contemplated even by the best meditators. What we speak about and discuss about, are all about saguṇa Brahman.

Thus, except Brahman, neither the individual soul nor Prakṛti can be the reason for the creation of the universe or its sustenance and annihilation. This is because, these two have qualities and attributes and they cannot function on their own. Without Brahman being present in them, they continue to remain inert.

Sūtra I.ii.23

Muṇḍaka Upaniṣad (II.i.4) makes an attempt to explain Brahman. It only makes an attempt in describing Him, by using many words conveying infinity. The Upaniṣad says, “His head is the heaven; His eyes are sun and moon; his ears are the cardinal points (directions).....” This is not the perfect description of Brahman, simply because, He cannot be described. By saying that His head is heaven, the Upaniṣad attempts to elucidate His infinity. Examples are given here only to make us understand His grandeur, which otherwise cannot be put in words. There are several such verses throughout Muṇḍaka Upaniṣad. Naturally, a question may arise, why we should realize Him? This Upaniṣad answers this question. It says (II.i.10), “The one who knows Him thus, is liberated.” Such discussions are needed only in order to attain liberation in this birth itself. Getting liberated in this birth itself should be our aim, because, one more transmigration will again be painful. If we have the will, we can surely avoid that.

NAVAKĀLĪ MANTRAS – NINE KĀLĪ MANTRAS

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There is a reference to navakālī (nine forms of Kālī) Mahākālasaṁhitā - Kāmakalākālīkhaṇḍaḥ (महाकालसंहिता – कामकलाकालीखण्डः) and there are different mantra-s for these nine forms of Kālī. However mantras marked ** could not be verified to ensure their correctness.

I. GUHYAKĀLĪ गुह्यकाली

1. ॐ क्रीं क्रीं क्रीं हूं हूं ह्रीं ह्रीं गुह्य कालिके क्रीं क्रीं क्रीं हूं हूं ह्रीं ह्रीं स्वाहा।

om krīṁ krīṁ krīṁ hūṁ hūṁ hrīṁ hrīṁ guhya kālike krīṁ krīṁ krīṁ hūṁ hūṁ hrīṁ hrīṁ svāhā |

2. ॐ हूं हूं ह्रीं ह्रीं गुह्य कालिके क्रीं क्रीं हूं हूं ह्रीं ह्रीं स्वहा।

om hūṁ hūṁ hrīṁ hrīṁ guhya kālike krīṁ krīṁ hūṁ hūṁ hrīṁ hrīṁ svahā |

3. ॐ क्रीं हूं ह्रीं गुह्य कालिके क्रीं क्रीं हूं हूं ह्रीं ह्रीं स्वाहा

om krīṁ hūṁ hrīṁ guhya kālike krīṁ krīṁ hūṁ hūṁ hrīṁ hrīṁ svāhā

II. BHADRAKĀLĪ भद्रकाली

1. ॐ हौं कालि महाकालि किलिकिलि फट् स्वाहा।

om hauṁ kāli mahākāli kilikili phaṭ svāhā |

2. ॐ क्रीं क्रीं क्रीं हूं हूं ह्रीं ह्रीं भद्रकाल्यै क्रीं क्रीं क्रीं हूं हूं ह्रीं ह्रीं स्वाहा।

om krīṁ krīṁ krīṁ hūṁ hūṁ hrīṁ hrīṁ bhadrakālyai krīṁ krīṁ krīṁ hūṁ hūṁ hrīṁ hrīṁ svāhā |

3. ॐ भद्रकाली महाकाली किलि किलि फट् स्वाहा।

om bhadrakālī mahākālī kili kili phaṭ svāhā |

III. ŚMAŚĀNAKĀLĪ श्मशानकाली

ॐ क्रीं क्रीं क्रीं हूं हूं ह्रीं ह्रीं श्मशानकालि क्रीं क्रीं क्रीं हूं हूं ह्रीं ह्रीं स्वाहा।

om krīṁ krīṁ krīṁ hūṁ hūṁ hrīṁ hrīṁ śmaśānakāli krīṁ krīṁ krīṁ hūṁ hūṁ hrīṁ hrīṁ svāhā |

IV. MAHĀKĀLĪ महाकाली

1. ॐ क्रीं क्रीं हूं हूं ह्रीं ह्रीं महाकालि क्रीं क्रीं हूं हूं ह्रीं ह्रीं स्वहा।

om krīṁ krīṁ hūṁ hūṁ hrīṁ hrīṁ mahākāli krīṁ krīṁ hūṁ hūṁ hrīṁ hrīṁ svahā |

2. ॐ क्रों क्रों क्रों क्रों पशून् गृहाण हुं फट् स्वाहा।

om kroṁ kroṁ kroṁ kroṁ paśūn gṛhāṇa huṁ phaṭ svāhā |

V. DHANAKĀLĪ धनकाली**

ॐ औं हूं ह्रीं फ्रें छ्रीं स्त्रीं श्रीं क्रों नमो धनकाल्यै विकरालरूपिणि सुरेश्वरि धनं देहि देहि दापय दापय क्षं क्षां क्षिं क्षीं क्षुं क्षूं क्षृं क्षॄं क्ष्लृं क्ष्लॄं क्ष्रें क्ष्रैं क्ष्रों क्ष्रं क्ष्रः क्रों क्रों आं ह्रीं ह्रीं हूं हूं फट् फट् स्वाहा॥

om auṁ hūṁ hrīṁ phreṁ chrīṁ strīṁ śrīṁ kroṁ namo dhanakālyai vikarālarūpiṇi sureśvari dhanaṁ dehi dehi dāpaya dāpaya kṣaṁ kṣāṁ kṣiṁ kṣīṁ kṣuṁ kṣūṁ kṣṛṁ kṣṝṁ kṣlṛṁ kṣlṝṁ kṣreṁ kṣraiṁ kṣroṁ kṣraṁ kṣraḥ kroṁ kroṁ āṁ hrīṁ hrīṁ hūṁ hūṁ phaṭ phaṭ svāhā ||

VI. SIDDHIKĀLĪ सिद्धिकाली**

ॐ ऐं क्लीं ह्रीं ह्रूं सिद्धिकाल्यै नमः

om aiṁ klīṁ hrīṁ hrūṁ siddhikālyai namaḥ

VII. CAṆḌAKĀLĪ चण्डकाली**

ॐ ह्रीं चण्डाट्टहासिनि जगद्ग्रसनकारिणि नरमुण्डमालिनि चण्डकालिके क्लीं श्रीं हूं स्त्रीं छ्रीं फत् फत् स्वाहा॥

om hrīṁ caṇḍāṭṭahāsini jagadgrasanakāriṇi naramuṇḍamālini caṇḍakālike klīṁ śrīṁ hūṁ strīṁ chrīṁ phat phat svāhā ||

VIII. KĀLAKĀLĪ कालकाली **

ॐ क्रीं हूं ह्रीं स्त्रीं क्लीं कालकाली फट् स्वाहा॥

om krīṁ hūṁ hrīṁ strīṁ klīṁ kālakālī phaṭ svāhā ||

IX. DAKṢIṆAKĀLĪ दक्षिणकाली

ॐ क्रीं क्रीं क्रीं हूं हूं ह्रीं ह्रीं दक्षिणेकालिके क्रीं क्रीं क्रीं हूं हूं ह्रीं ह्रीं स्वाहा॥

om krīṁ krīṁ krīṁ hūṁ hūṁ hrīṁ hrīṁ dakṣiṇekālike krīṁ krīṁ krīṁ hūṁ hūṁ hrīṁ hrīṁ svāhā ||

** Correct of these mantras could not be ascertained.

SAUNDARYALAHARĪ - VERSE 70

2013-05-04T17:23:00.000+05:30

मृणालीमृद्वीनां तव भुजलतानां चतसृणां

चतुर्भिः सौन्दर्यं सरसिजभवः स्तौति वदनैः।

नखेभ्यः संत्रस्यन् प्रथममथनादन्धकरिपोः

चतुर्णां शीर्षाणां सममभयहस्तार्पणधिया॥

mṛṇālīmṛdvīnāṁ tava bhujalatānāṁ catasṛṇāṁ

caturbhiḥ saundaryaṁ sarasijabhavaḥ stauti vadanaiḥ |

nakhebhyaḥ saṁtrasyan prathamamathanādandhakaripoḥ

caturṇāṁ śīrṣāṇāṁ samamabhayahastārpaṇadhiyā ||

mṛṇālī mṛdvīnāṁ - soft like stalk of lotus; tava – Your; catasṛṇāṁ - four fold; caturbhiḥ - four; saundaryaṁ - beauty; sarasija bhavaḥ - Brahmā (god of creation); stauti – praising ; vadanaiḥ - faces; nakhebhyaḥ - finger nails; saṁtrasyan - fearing; prathama mathanāt – because of the previous incident; andhaka ripoḥ - Śiva’s; caturṇāṁ śīrṣāṇāṁ - existing four heads; samam- similarly; abhaya hasta arpaṇa dhiyā – saving, by extending Your hand.

“Your four hands are very soft like lotus stalk. Once upon a time, Śiva nipped off Brahmā’s head using His finger nails. Scared of this and in order to retain his existing four heads, Brahmā came to You and praised Your four soft hands seeking Your protection.”

On the grosser side, Śiva cut the fourth head of Brahmā and there are several stories associated with this incident. Fearing that Śiva could cut off his remaining four heads, he goes to Parāśakti and sings Her praise, seeking Her protection. Brahmā went to Her thinking that he can be saved by Her hand with abhaya mudra. In order to save himself, Brahmā has totally forgotten that She does not show abhaya mudra and Her feet are capable of protecting from miseries (Saundaryalaharī verse 4). He himself worshiped Her feet, which is explained in Saundaryalaharī verse 3 and 22). However, dhyāna verse of Mahāṣoḍaśī mantra says, “pāṇibhyāṁ varadā abhayaṁ ca dadhatīṁ brahmādisevyāṁ parāṁ” which means, She also has abhaya and varada mudras, but this is applicable only in that particular form of manifestation. In fact, Mahāṣoḍaśī mantra is meant only for those, who are about to be liberated. But, Brahmā is a liberated god head, who takes care of the entire creation and works under Her command. When Brahmā goes to Her seeking protection, it clearly speaks about Her Supremacy.

Brahmā originally had five heads. There are various interpretations about his fifth head. One of his heads was cut off by Śiva for having told a lie. There is another version saying that the fifth head was burnt by Śiva’s third eye for having disrespected Him. According to another version, fifth head of Brahmā was cut off by Kālabhairava, a form of Śiva. Another version says that Brahmā has fallen in love with Sarasvatī, his consort and spent most of his time with her. There are different versions about the origin of Sarasvatī. Some texts say that Sarasvatī is Brahmā’s daughter and Brahmā created her using his mind power. When Brahmā fall in love with Sarasvatī, Śiva became furious and chopped off his fifth head. There are other interpretations too.

This verse clearly establishes Her Supremacy and even god heads like Brahmā have to surrender to Her. She is the ultimate saviour.

JOURNEY TO SRI CHAKRA - PART 12

2013-05-03T18:52:00.002+05:30

We are now entering the fourth āvaraṇa, which is known as turiyāvaraṇa (fourth enclosure). This āvaraṇa is called as sarva-saubhāgya-dāyaka cakra (सर्व-सौभाग्य-दायक चक्र). All types of prosperity originate from this āvaraṇa. Sarva-saubhāgya-dāyaka means giver of all kinds of prosperity, including both material and spiritual. Presiding deity of this āvaraṇa is Tripuravāsinī cakreśvarī, Sarvavaśaṅkarī is the Mudrāśakti and Saṁpradāyayoginī is the Yoginī. At the end of this āvaraṇa, the above śaktī-s are worshipped. . Lalitā Mahātripurasundarī Parā Bhṭṭārikā is also worshipped in each of the āvaraṇa-s. Each āvaraṇa has one specific mudra with which Parāśakti is worshipped and apart from the specific mudra, She is also worshipped with yoni mudra at the end of each āvaraṇa. This āvaraṇa is in the form of a triangle and there are 14 śakti-s in this triangle. This is the first triangle that we come across when we enter into Śri Cakra. Śri Cakra has nine triangles like this and out this nine, four triangles are facing upwards and five triangles are facing downwards. These nine triangles intersecting each other give rise six āvaraṇa-s and 44 triangles. All these triangles represent Divine Procreative energy. Four upward facing triangles are known as Śiva cakra-s (triangles) and the five downward facing triangles are known as Śakti cakra-s.

This āvaraṇa consists of 14 triangles and this is marked in the above image. When we worship these devi-s, we have to move in anticlockwise manner.

1. Sarvasaṁkṣobhiṇī śakti सर्वसंक्षोभिणी शक्ति (at the end of the name, śakti is to be added); 2.Sarvavidraviṇī सर्वविद्रविणी; 3. Sarvākarṣiṇi सर्वाकर्षिणि 4. Sarvāhlādinī सर्वाह्लादिनी;

5. Sarvasaṁmohinī सर्वसंमोहिनी; 6. Sarvastaṁbhinī सर्वस्तंभिनी; 7. Sarvajṛṁbhiṇī सर्वजृंभिणी

8. Sarvavaśaṅkarī सर्ववशङ्करी; 9. Sarvarañjanī सर्वरञ्जनी; 10. Sarvonmādinī सर्वोन्मादिनी;

11. Sarvārthasādhinī सर्वार्थसाधिनी; 12. Sarvasaṁpattipūraṇī सर्वसंपत्तिपूरणी;

13. Sarvamantramayī सर्वमन्त्रमयी; 14. Sarvadvandvakṣayaṅkarī śakti सर्वद्वन्द्वक्षयङ्करी शक्ति

Their worship begins from the East and proceeds in anticlockwise manner. These fourteen śakti-s are referred as the fourteen upper worlds as mentioned in Brahmagāyātrī mantra and these worlds are Bhū, Bhuva, Sva, Maha, Jana, Tapa and Satyaṁ. It is also said that these fourteen śakti-s represent fourteen important nāḍī-s (tubular vessels) in our body and they are alaṁbhuśā, kuhū, viśvodarā*, vāraṇā*, hastijihvā, yaśovati*, payasvinī*, gāndhārī, pūśā, śaṁkhinī, sarasvatī*, iḍā, piṅgalā and suṣumna. These nāḍī-s help in excretion, procreation, digestion, locomotion, hearing, vision, taste and of course three divine nāḍī-s. iḍā, piṅgalā and suṣumna. However, Yogacūḍāmaṇi Upaniṣad (verses 18,19 and 20) talks about only ten nāḍī-s (* represent those nāḍī-s not mentioned in the Upaniṣad). There are other variations also.

The above 14 śakti-s are in charge of fourteen qualities or attributes such as mental agitation, chasing away (evil thoughts), attraction (physical), causing happiness, delusion (māyā), obstruction (in the path Self-realization), release (releasing obstructions in the path of Self-realization), subjugation (surrendering to Her), rejoicing (experiencing Bliss), maddening, accomplishment of desires (both material and spiritual), providing wealth (material wealth), all mantras (to conquer mind) and dispelling all types of dualities (dispelling ). When this āvaraṇa is worshiped, She sends the right Guru to the worshiper who will take him to higher spiritual levels. It is also said that Śiva Himself appears as Guru in human form. This also establishes the difference between Guru (imparts spiritual knowledge, leading to Self-realization) and guru (who initiates into mantras and teaches the aspirant about performing pūjā-s and other rituals).

At the end of the fourth āvaraṇa, we have worshipped 66 śaktī-s. (First āvaraṇa 28; second āvaraṇa 16; third āvaraṇa 8 and this (fourth) āvaraṇa 14 totalling to 66).

BRAHMA SŪTRA - I.ii.13 - 18

2013-05-02T22:05:00.004+05:30

Sūtra I.ii.13

Brahman is within and one can surely realize this. For this, Chāndogya Upaniṣad (IV.15.1) lays down certain conditions. “How do you know the Self? You have to have complete self-discipline, gentle nature and you must withdraw the mind from material world. Then you can see the Self.” Everyone knows that Brahman is within. But we are not making any attempts to realize Him. He is in the closest possible range, in our own body, but due to our inherent spiritual ignorance, we run from one place to another, seeking Him in all the places except in His Abode, our very own body.

First, spiritual knowledge is required. Secondly, we need to have self-control. What is self-control? It is not self-denial. It is not necessary that one should live in a secluded place or resort to celibacy, to realize Him within. Here, self-control means acting on impulse, which causes desires and attachments. Let us take an example. Let us assume that X does not have a car, whereas all his neighbors have cars. X does not have a car because he has no means to buy a car. Knowing well that he cannot afford to buy a car, still he goes ahead and buys a car by resorting to borrowing. This is a clear case of impulsive buying that helps only to satiate his non-essential ego. If he is not associated with the material world, he would not have done this. He did not understand that the same society, if he fails, is not going to help him. This is called the effect of māyā. Resisiting such impulsive desires is self-denial. Gentle nature means lovable nature. One should have a broad mind to help others. If one finds happiness in helping others, his minds become purified. But, what is the relation between mind and lovable nature? When one learns to love others and share their concerns, the mind gets purified by getting rid of many negative thought processes. When the water is dirty, we clean a tank only with pure water and not with the existing dirty water. As long as multiple thoughts remain, the mind cannot be purified. Withdrawing from material world is possible if one gets rid of desires and attachments. Desires and attachments can be there, but there is a threshold and if this boundary is crossed, one gets engrossed in desires and attachments alone. Multiple examples can be cited here. A son works outside his homeland. It is alright to find out about his well being once in a while; instead, if he is contacted twice a day, then it means excessive attachment and affection. This should be dispensed with.

The question is when Brahman is within us as the Self, why should we search for Him elsewhere. Searching Him elsewhere is waste of time. Realize Him within and then go to other places and search Him. When one realizes Him within, he would not like to seek Him elsewhere. But there are many exceptions to this generalized statement. There were many sages and saints, who after Self-realization went to different places to impart Divine knowledge. One should understand that imparting spiritual knowledge should never be commercialised. It causes huge accumulation of bad karmas and sins. This is applicable both to the giver and the taker.

Sūtra I.ii.14

This sūtra reconfirms that the place of Brahman is within. A doubt may arise at this point, as some of the previous aphorism said that the self is within instead of the Self. Without the Self, self cannot exist. The Self remaining covered by māyā is the individual soul or the self. When we say individual soul, it automatically refers to the Self hidden by māyā. Māyā can be removed by knowledge and practice. In what way they help in realizing the Self? Only because of knowledge we are able to differentiate between the Self and the self. Had we not understood the difference, we will continue to be associated with the self that is covered by māyā, thinking that the individual soul is the Self. Having understood the differences between the Self and the self, where is the necessity for practice? We have decided to go to a place. First, we try to understand that place and its significance. Having understood its significance, we have to travel to that place to reach that place. This is how knowledge and practice help in realizing the Self. Spiritual knowledge and spiritual practice are the most essential factors in Self-realization.

Sūtra I.ii.15

What is the first stage of realizing the Self within? It is the experience of inexplicable happiness, which is known as bliss. When the mind is devoid of any disturbing thoughts, it becomes peaceful, as there is no agitation in the mind. When the mind is freed from material afflictions, the mind tends to think “I am That” because, Guru has said “You are That”. Now the mind ponders over the teaching of his or her Guru. It is not enough to say that “You are That”, but how one becomes That should be explained. This is what Brahma Sūtra does. How to realize Him as Brahman is to be explained step by step and a Guru will guide the aspirant stage by stage. This alone is true and authentic Guru-disciple relationship.

There is a reference in Chāndogya Upaniṣad (IV.10) which goes like this. “I know breath is Brahman, but I do not know space is Brahman. Now I know space is Brahman, but I do not know, Bliss is Brahman. Now I know Bliss is Brahman…..” This not only says that Brahman is everything and He alone manifests in different shapes, forms, energies, etc, but also He manifests as Bliss, which can be experienced by us. If He is not experienced through Bliss, how can one believe that Brahman exists at all? We enter into the state of Bliss only if we think about Him. Bliss has no reason; still we experience that inexplicable happiness. Therefore, Brahman exists in all shapes and forms and in order to attain Him, we have to make a beginning somewhere. This path can be taught by a Guru, step by step.

Sūtra I.ii.16

Guru alone can show the true path, the path followed by him to realize Brahman. Had he followed a different path, he would not have realized the Self. Only a scholar can become a professor and he has attained this position by his hard work and perseverance. He could answer any queries from his students and he can lead them to his level, as he knows the path he had traversed, which is bound to yield excellent results. Praśna Upaniṣad (I.10) explains how the Self can be realized. “By practicing self-control, having faith and by studying Scriptures, the Self can be realized.” Self-control is already discussed. But what is faith? Faith is the most essential factor in realization. Why it is so important? It is very important because, Brahman is subtle and not visible to our biological eyes. For example, diameter of the sun is 1.38 million Kilometers. It is said like that and we believe this statement. It could be right or wrong and as we have no means to exactly measure the diameter of the sun, we believe the findings of scientists. It is the unshakable faith that counts. We have to believe our Guru and we have to believe the invisible force that is the cause for creation, viz. Brahman. When we believe in something, we become that. When we believe in the invisible, omnipresent, omnipotent and omniscient Brahman, we also become Brahman. But, how do we know that we have become Brahman? It is felt by mental modifications, change in our attitude, experiencing inexplicable happiness, loving, caring and compassion for others.

Once Brahman is realized, the realized person is not the same as he was earlier. He is completely transformed and becomes almost like Brahman in qualities, attributes, etc. But at the same time, a realized person is not Brahman Himself. That happens only after his merger with Him. Merger with Brahman happens in stages. First he becomes a sthitaprajña, a yogī and a jīvanmukta and finally merges unto Him after his death. He is not born again.

Sūtra I.ii.17

None other than Brahman can be Brahman. For example, individual soul known as jīvan cannot attain the status of Brahman. One can realize Brahman, but cannot become Brahman, unless the merger with Him is complete in all respects. Till the river mergers into an ocean, identity of the river remains; similarly, till the individual soul shreds its māyā, individual soul remains only as a jīvan. However, within the jīvan, Brahman is present, otherwise, His omnipresence will become questionable. Further, no being or no object can grow without the presence of the Self within, hence, Self always remains as the cause and gross objects are its effect. So, whenever we speak of the Self, it always refers to Brahman and not an individual soul. When we talk about realization, it refers to realization of the Self within, which is the cause of the self.

Sūtra I.ii.18

There is yet another reason. Brahman alone remains eternal and the rest, one day or other bound to perish. Anything that undergoes modifications such as growth ultimately perishes. Every object that we are associated with in our daily life ultimately perishes, whereas, Brahman within is not subjected to growth. He always remains as a witness. It cannot be argued that He cannot witness our actions, as He is veiled by māyā. He can easily penetrate māyā as it is His own power, by which He casts a spell on all of us. It is called as spell, because spell is only temporary and can be removed with knowledge and practice.

Brahman is called as the Internal Ruler in Bṛhadāraṇyaka Upaniṣad (III.vii.1). It asks, “Do you know that Internal Ruler, who controls this life as well as the next life and also controls all the beings by remaining within.” This clearly proves that without the Self, nothing can function. The Upaniṣad does not stop with this. It proceeds to say, “The one who knows Him, indeed knows Brahman.” This conclusively proves that the Internal Ruler is none other than Brahman. Realizing Him as the Internal Ruler (the Self within) is not difficult. What we need is a True Guru, spiritual knowledge and persistent practice (contemplation or meditation).

Vivekacūḍāmaṇi (429 and 429) beautifully summarises this discussion. It says, “He, whose prajñā (wisdom, intelligence, knowledge, discrimination, judgment) is steady, who has perpetual bliss, who has almost forgotten the material world (it is not said that one should forget the material world completely; it is only said that the material world should forgotten to the maximum possible extent), is accepted as a person liberated in this birth itself. He who even having his mind merged in Brahman is also quite alert; but at the same time, he is free from the characteristics of mundane active life, and whose realization is free from desires is accepted as a man liberated in this life (jīvanmukata).” A jīvanmukata is the one, who is liberated and still holds on his physical body to expend all his karmic impressions.

SAUNDARYALAHARĪ - VERSE 69

2013-05-02T14:23:00.000+05:30

गले रेखास्तिस्रो गतिगमकगीतैकनिपुणे

विवाहव्यानद्धप्रगुणगुणसंख्याप्रतिभुवः।

विराजन्ते नानाविधमधुररागाकरभुवां

त्रयाणां ग्रामाणां स्थितिनियमसीमान इव ते॥

gale rekhāstisro gatigamakagītaikanipuṇe

vivāhavyānaddhapraguṇaguṇasaṁkhyāpratibhuvaḥ |

virājante nānāvidhamadhurarāgākarabhuvāṁ

trayāṇāṁ grāmāṇāṁ sthitiniyamasīmāna iva te ||

gale –neck; rekhāstisro –three lines; gati gamaka gītaika nipuṇe – expert in singing with gati and gamaka (both associated with the way in which vocal music is rendered); vivāha vyānaddha praguṇa guṇa saṁkhyā pratibhuvaḥ - reminding the auspicious thread made of three strings, tied during marriage (māṅgalyasūtra); virājante – embellishing; nānāvidha madhura rāgākara bhuvāṁ - the source of multitude of pleasing melodies; trayāṇāṁ grāmāṇāṁ - three musical notes (ṣaḍja, gāndhāra and madhyama); sthiti niyama sīmāna iva – boundaries delimiting musical notes; te – Your;

“You neck (containing vocal cord), which has the expertise of singing melodious tunes, has three lines. They remind us about the auspicious thread (māṅgalyasūtra) tied in your neck by Śiva, which is made of three intertwined (yellow) threads. The three lines also appear like boundaries delimiting musical notes.”

Śaṁkarācārya describes Her neck. He says that there are lines in Her neck. Three lines around the neck is described as the sign of auspiciousness in sāmudrikalakṣaṇa (study of body parts and its effects). On seeing these three lines, Śaṁkarācārya could immediately recollect about tying of māṅgalyasūtra on Her neck by Śiva during their marriage. Māṅgalyasūtra is made of three intertwined yellow colour threads and after intertwining, the thread that is to be tied becomes thick and in the centre of this thick thread , māṅgalya is fixed and the loose ends are kept open. Māṅgalya is explained as an object of auspiciousness that conveys happiness. An ordinary poet could have stopped at this point. But Śaṁkarācārya goes further and says that these lines not only reminds him about māṅgalyasūtra, but also reminds him about the boundary lines between musical notes. There are seven basic musical notes known as saptasvara (seven musical notes/sound) and these notes are sa, ṛ, gā, ma, pa, dha and ni and these notes are known as ṣaḍja, ṛṣabha, gāndhāra, madhyama, pañcama, dhaivata and niṣāda. Out of these seven only three, which are mentioned in this verse are known as grāma. Since Śaṁkarācārya was expert in anything, including music, he chose only the three grāma-s to describe the three lines in Her neck. This also indirectly explains the qualities of a great Guru. A Guru should know almost everything, not merely mantras and rituals. From these lines, which are compared to grāma, all other musical notes originate. Therefore, he also establishes that everything originates from Her.

Further reading: According to Hindu Scriptures, a marriage has many ceremonies, out of which most important ceremonies are:

1. Kanyādāna, where the girl is given as a gift to groom’s family. This is only a gift and no monetary or material transactions are involved. Bride’s father is the one, who gives the gift to the groom.

2. Saptapadī, where the groom holding the big toe of the right foot of the bride and makes her to walk seven steps. While holding her big toe, groom’s right hand thumb should be facing upwards.

There are other rituals too, but tying māṅgalyasūtra is not mentioned in the ancient texts. It is important that kanyādāna should be performed during auspicious muhūrta. Someone could say that saptapadī should also be done during muhūrta. Muhūrta is 1/30 of 24 hours, which means 48 minutes, which represent time duration of two stars (nakṣatra-s). There are 30 muhūrta-s in a day and each muhūrta also has a name.

JOURNEY TO SRI CHAKRA - PART 11

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We are now about to enter the third āvaraṇa, known as tṛtīyāvaraṇam (तृतीयावरणम्), which is also known as sarva saṁkṣobhaṇa cakra (सर्व संक्षोभण चक्र). Saṃkṣobhaṇa means commotion and sarva saṁkṣobhaṇa means all types of commotions. All types of mental commotions originate from this āvaraṇa. This āvaraṇa has eight petal lotus, known as aṣṭadala padma (अष्टदल पद्म). This āvaraṇa is presided over by Tripurasundarī Cakreśvarī (presiding deity of the first āvaraṇa is Tripurā Cakreśvarī, presiding deity of second āvaraṇa is Tripureśī Cakreśvarī and the presiding deity of this āvaraṇa is Tripurasundarī Cakreśvarī. We have to note the minute difference in their names.) Mahimā Siddhi is the siddhi Devi; Sarvākarṣiṇī is the mudra śakti and Guptatarayoginī is the Yoginī. At the end of worshipping these eight devi-s, above śakti-s are worshipped and after worshipping them, Lalitā Mahātripurasundarī Parā Bhṭṭārikā is also worshipped in each of the āvaraṇa-s. Each āvaraṇa has one specific mudra with which Parāśakti is worshipped and apart from the specific mudra (in this āvaraṇa Sarvākarṣiṇī is the mudra), She is also worshipped with yoni mudra at the end of each āvaraṇa. Before, going into the details, let us worship these eight devi-s. Abodes of these devi-s are marked 1 to 8 in the eight petal lotus.

The peculiarity of these devi-s is that their names begin with anaṅga. Anaṅga means bodiless. Worshipping āvaraṇa devi-s begin from western side as against the eastern side of the second āvaraṇa. Āvaraṇa devi-s are marked in blue ink in eight petal lotus. They are worshipped clock wise, west, north, east, south, north west, north east, south east and south west.

1. anaṅga kusumā devī अनङ्गकुसुमादेवी; 2. anaṅga mekhalā devī अनङ्गमेखलादेवी; 3. anaṅga madanā devī अनङ्गमदनादेवी; 4. anaṅga madanāturā devī अनङ्गमदनातुरादेवी; 5. anaṅga rekhā devī अनङ्गरेखादेवी; 6. anaṅga veginī devī अनङ्गवेगिनीदेवी; 7. anaṅga aṅguśā devī अनङ्गअङ्गुशादेवी; 8. anaṅga mālinī devī अनङ्गमालिनीदेवी

All these devi-s represent Manmatha (Cupid) in some way or other. Manmatha is also bodiless. These devi-s form flowers, girdle, intoxication, addiction, silhouette, urge, goad and garland of Manmatha. Apart from representing and acting on behalf of Manmatha, they also cause certain subtle modification in the mind of a human being and these modifications are explained as psychophysical in nature. Psychophysical is explained as quantitative relations between physical stimuli and their psychological effects. It is a sort of body-mind combination.

There are different interpretations as to how they represent psychophysical properties. According to one version they represent prakṛti (primordial nature), mahat (mahat means great; according to Sāṁkhya philosophy, mahat arises from the union of puruṣa and prakṛti; the Self within can be realized only due to mahat principle and this depends upon mind), ego (non-essential ego), pañcatanmātra-s (sound, touch, sight, taste and smell), five principle elements of the universe (ākāśa, air, fire, water and earth), ten organs of action and perception (karmendriya-s and jñānendriya-s), antaḥkaraṇa (mind, intellect, consciousness and ego) and puruṣa (individual soul, which is being currently discussed in Brahma Sūtra interpretations in this site). Another interpretation is that these eight devi-s represent expression, apprehension, movement, elimination, lust, rejections, attention and detachment.

When we move towards Śri Cakra, we shed those qualities represented by different devi-s in different āvaraṇa-s and when go near the innermost triangle, we are completely purified, as we are about to become one with Śiva and Śakti. When we move away from Śri Cakra, we attain these qualities and attributes one by one, so that when we are born, our inner Self is completely covered by māyā. The former journey is towards liberation and the latter journey is towards creation.

BRAHMA SŪTRA - I.ii.7-12

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Sūtra I.ii.7

Upaniṣad-s say that Brahman is situated in the heart and this means that Brahman is small and has only a small Abode. This aphorism explains why Brahman is said to be smaller than the smallest and resides in one’s heart. Chāndogya Upaniṣad (III.xiv.3) says, “The Self is inside the heart, smaller than a grain of rice.” The argument is based on this saying of Upaniṣad. The same Upaniṣad again says, “He is bigger than the three regions” The three regions three vyāhṛti-s of Gayatri mantra viz. bhūr, bhuvaḥ and svar, the three worlds or three mystical planes. Both these references are in the same verse. The same concept is also conveyed in Kaṭha Upaniṣad (I.ii.20) which says,”He is bigger than the biggest and smaller than the smallest.” Why is it said so? There could be two answers. One, Brahman is omnipresent and naturally He exists in an atom as well as in a mountain. It is not right to say that He exists in atom. The correct usage would be He exists as atoms and simultaneously He exists as mountains. He alone can exist simultaneously in more than one place. This is His omnipotence, His very nature. Secondly, His smaller side is revealed to us to enable us to visualize Him during meditation. When Kṛṣṇa showed His Cosmic form (viśvarūpa), Arjuna could not see this for long, due to fear. Similarly, if the Cosmic form of Brahman is verbally described in Upaniṣad-s, out of fear alone, we will not contemplate this form. This is the reason why Upaniṣad-s say He is bigger than the biggest and smaller than the smallest.

A seed can be explained as a seed today and after some years, the same seed is not there. The seed has grown into a big tree. Simultaneously, either a seed or a tree alone can exist. This is known as growth or modification. When there is growth, destruction is always there. But Brahman can exist as a seed and a tree simultaneously, because He is beyond growth. He is projected in various forms only to enable us to contemplate Him in order to merge with Him.

Sūtra I.ii.8

When Brahman is omnipresent and exists in all the beings as the Self, He also experiences the pleasure and pain of the embodied form. Bṛhadāraṇyaka Upaniṣad (III.vii.23) counters this argument by saying, “He is never known, but is the Knower. There is no other witness but Him...”

Brahman though is present as the Self within, does not partake in an action or cause any action of the embodied person. He remains only as a witness. That is why Upaniṣad said that He is never known because He has no shape or form. How can He be contemplated without a form? For the purpose of knowing Him, He is projected as the rays of the sun and not in the form of the sun itself, as if we look at the sun, our eyes will be blinded. Our actions are based on our karmas and not due to the inducement of the Self within. When the body and mind suffers, He only remains as a witness. He is in no way involved in any of the actions of the body and mind.

Sūtra I.ii.9

We consume food, the embodied form consumes food. But who takes this food? Is it the Self or jaṭharāgni (the digestive fire in the stomach). When we say that jaṭharāgni is the eater of the food, it leads to dualism and gives room to believe that there is something or someone apart from Brahman, who consumes the food we take. It is said that jaṭharāgni is not different Brahman; it is also Brahman. Like all rivers merging into ocean, all the food we consume also merges into Brahman or absorbed by Brahman. If the food is taken or not taken, Brahman always remains the same, as He also exists in the form of food. Does this mean that Brahman eats? No, obviously Brahman cannot eat, as He is food itself. How can food eat food?

Why food is consumed by an embodied form? Food leads to growth and growth ends up at death. If a man eats food, he grows only to die ultimately. If Brahman eats food (only for the purpose of understanding), He does not grow and naturally there is no death. If we don’t eat, we die, whereas if Brahman does not eat, He does not die, as He is beyond modifications. This aphorism says that both sentient and insentient are Brahman only. There is no second to Him or nothing is different from Him. Everything is Brahman.

Sūtra I.ii.10

There is difference between a Self-realized person and an ordinary person. Difference is in one’s perception. Perception depends upon spiritual knowledge. Why the perception differs and how it is related to spiritual knowledge? An ordinary person looks at the world as duality. He sees the world from his own eyes. When he sees the world with his own eyes, the world appears different from him. This is dualism, because there are two objects, the seer and the seen. Practically speaking, through all of us talk about Advaita, it is not sincerely followed. It is extremely difficult to follow the revelations of Advaita philosophy. One needs to have faith, will and practice. Generally they don’t work in tandem and there is always some deficiency on any of these. Sync between these three can happen only if karmic account permits.

Let us analyze this through Kaṭha Upaniṣad (I.ii.18). It says, “The Self is not born nor does it die. It is not born of something, nor is something else born of it. It is without birth, eternal, unchanging. The body dies, but not the Self.” Again the Upaniṣad (II.i.2) says, “Immature people run after external objects and they get caught in the net of death. But wise men know where immortality is and that is why they reject everything in the world, knowing well that they are short lived (pleasures are short lived).”

This clearly goes to prove that Brahman is beyond birth and death and also the one who knows Brahman, as He is, is also beyond birth and death. This is the reason, why we seek Him in the midst of our hectic worldly activities. Even if we don’t realize Him in this birth due to our karmic account, we recommence our spiritual journey from the level we have attained in this birth.

Sūtra I.ii.11

Both the Self (Brahman) and the self (individual soul) are in the same cavity of the heart. Though the difference between the Self and the self was discussed earlier, Brahma Sūtra clearly establishes similarities and differences between the two. What is the difference between the two? The Self is pure and is inside the self. Kaṭha Upaniṣad (.iii.1) explains this further. It says, “Those who know Brahman say that the Cosmic Self and the individual self are like Light and its shadow.” The difference between light and shadow is that the former is pure and later is dark and impure. But without the light, shadow is not possible. Similarly, Brahman is Pure and the individual self is dark as the Self within the individual self is covered by the veil of māyā. We have already seen this as the sun behind dark clouds. Just because dark clouds obstruct the brightness of the sun, it does not mean that sun is not bright and illuminating. In the same manner, even if the Self is veiled by māyā, it does not mean that the Self is not omnipresent. Without the existence of the Self, how can māyā cast a veil on the Self? The concept of cause and effect is being introduced gradually.

Taittirīya Upaniṣad (II.1) says, “Brahman is in the space within the heart, which is like a cave.” Cave means darkness, which refers to the darkness of māyā. We are not able to realize the effulgence of the Self within, because it is in hidden beneath the darkness of māyā, which is explained as the cave. When we go past māyā, we are able to realize the effulgence of the Self. This is Self realization.

Sūtra I.ii.12

At this level, we are able to distinguish between the Self and the self. Having known the difference, the hidden Self can be realized only through adequate spiritual knowledge and practice. Unless the individual self is fully understood, how can the Self within the individual self can be realized. In order to overcome this, Kaṭha Upaniṣad (I.iii.3) explains the connection between the self on one hand and mind, intellect and body on the other hand. Unless this relationship is properly understood, the self cannot be understood, leave alone the Self. “Individual soul is the master of the chariot. The chariot (the physical body) belongs to him. He has purchased the chariot (through his karmic account). The master is sitting inside the chariot. The chariot needs a driver who can drive the chariot and this is intellect (buddhi). We have the master who owns the chariot and the driver, but how to make the horse run? In order to make the horse run, reins (stop or slow up one's horse or oneself by or as if by pulling the reins) are needed and reins are compared to the mind. What is the work of the master? Nothing, he simply sits and is not involved in running the chariot and this is the individual soul. But it is the master who decides the destination and therefore, both intellect and mind work according to the wishes of the self, who is the master. Is it not contrary to what has been said earlier? It is not contradictory, as there is difference between the Self and the self. Individual self is covered by māyā and as long as māyā prevails, karmic account also prevails. It is the karmic account that determines the course of action by afflicting the mind. Thus, the master within asks the intellect (the driver) to go to particular place and the intellect in turn commands the mind (reins) to move in that direction. If one wants to attain liberation he can do so and if one does not want to attain liberation and wants to remain with the material world, he can also do so. Which decides this? Mind in combination with one’s karmic account.