MANBLUNDER

SRI CHAKRA AND HUMAN BODY - PART 2

2013-05-24T19:22:00.000+05:30

tena navarandhrarūpo dehaḥ तेन नवरन्ध्ररूपो देहः(2) (Bhāvanopaniṣad)

Navarandhra means nine apertures. This verse says that a human body with nine apertures is the form of his or her Guru. This verse compares the nine triangles of Śri Cakra to the nine apertures of human body. When a human body with nine apertures is the body of Guru, logically Guru represents Śri Cakra. Thus there is no difference between Guru and Śri Cakra. Nine apertures of a human body are two opening of eyes, two openings of ears, two nostrils, mouth, and organs of procreation and excretion. When the soul leaves the body, it generally leaves through one of these apertures. In the case of yogis, however, their souls generally leave through brahmarandhra, an orifice located on the vertex, the topmost point of the skull. This is known as adhipati, a marma point. This aperture controls two major psychic chakras, sahasrāra (taken as chakra only for the purpose of this discussion) and ājñācakra.

But, this concept does not apply to all Gurus. There are several references that speak about Guru lakṣaṇa, which means that there are several references which discuss about the qualities of a Guru who is worthy of worship. Almost, all the Tantric Scriptures talk about this subject. The foremost among all the qualities is that he should have realized the Self and should be in a position to help his disciples to attain liberation. Kulārṇava Tantra (chapters 12 and 13) discusses not only about Guru lakṣaṇa, but also about Guru-disciple relationship. Some of the qualities of Guru are mentioned here. Wearing clean dress; charming; knowledge about mantras; easily accessible; ability to clear doubts; equal minded to Śiva and Viṣṇu; devoid of desire, anger, greed, ego, delusion and jealousy; complete control over his senses; endowed with powers of mantras; merciful, etc. The list is a long one.

What is the main quality of a Self realized person? He would have realized Śiva, Self-illuminating form of Brahman. Śiva alone is Self-illuminating and when the Guru has realized the Prakāśa form of Śiva (Śiva alone is known as Prakāśa, meaning Divine Light), this Guru is worshipped on par with Śiva Himself. In Kulārṇava Tantra, Śiva says, “Out of compassion for creatures, Śiva takes the form of Guru....Guru is none other than Śiva, Viṣṇu and Brahmā..... There is no difference between Śiva and Guru. Devatā, mantra and Guru ae one and the same. Therefore Pārvatī, I accept the worship assuming the form of Guru and annihilate transmigration.”

Śiva alone cannot manifest the world and therefore, He needs Śakti to make all the objects known or visible. Suppose there is a powerful light in a huge ground, what is the use of that light? There has to be some objects around that light in order to realize that light. Similarly, Śiva, as Prakāśa cannot create the universe and He needs Śakti in order to manifest Himself in different shapes and forms. It is important to remember that Śiva is within the individual soul as the Self. Therefore, Śakti is known as Vimarśa, who brings about the world process. It is not enough for a Guru to become a Self realized personality; he should have the ability to explain and teach the methods through which he has attained Śiva. As Śiva, he cannot be inert and as Śakti, he cannot be active in the material world by imparting spiritual knowledge. If every Self-realized person shuns the material world and resorts to penance, who will liberate paśu-s like us? Paśu can be explained as those who are not initiated by a Guru or the individual souls devoid of any thought about the Self within or devoid of any spiritual thoughts. Mundane existence without any connection to Brahman is known as paśu. By remaining as a paśu, liberation can never be thought of. These explanations are necessary as to why this verse says that a body with nine openings represents Guru. These discussions drive home the point that Guru is like a God with a shape and form and who is also capable of offering liberation.

What we have discussed above is nine gross apertures, which forma a human body. Instead of saying that there is no difference between the Guru and his disciple’s body, this verse said that Guru represents nine apertures of the body. While dwelling on the sensory organs, Guru teaches his disciples with the help of Upaniṣad-s, quoting references and examples. Understanding Brahman is a tough subject as it dwells only on subtleties and can be understood only by the subtle body, the mind. By quoting such references, the disciple’s mind is purified by the Guru. The next step is kindling his dormant spiritual energy.

But there are nine subtle apertures, through which a Guru kindles the dormant spiritual energy of his disciple at the time of initiation. The dormant spiritual energy lies at the bottom of the spinal cord (mūlādhāra cakra; practically speaking dormant spiritual energy lies in perineum in the form of kuṇḍalinī). According to ancient Scriptures, a Guru is worshiped as suṣumna nāḍi (a think tubular vessel inside the spinal cord). A Guru not only represents himself, but also represents the Guru lineage. Guru, Paramaguru and Parameṣṭhiguru originated from the word “ogha” which literally means uninterrupted tradition. This tradition is remembered as Divyaguru-s, Siddhaguru-s and Mānavaguru-s. These three types Gurus represent three types of Divine vibrations Divyaugha, Siddhaugha and Mānavaugha. Divyaugha is Śiva Himself. The Gurus who come under this category are liberated souls and Śiva has not merged their souls unto Him as He has to send them back to resurrect the world in different places. They are born as great sages and saints, who exist even today. Their job is only to liberate spiritually advanced people, who are ready for liberation. Second type of Gurus are in the mid state. They are neither liberated nor suffer from saṁsāra (transmigration). This is the state of jīvanmukta-s. Third is Mānavaguru-s and they are in human forms and generally known as Śrīguru or Svaguru. In exceptional circumstances, one could be lucky to get a jīvanmukta as his or her Guru. But for this, Divine Grace is a must. These Gurus are worshipped in Śri Cakra at Gurumaṇḍala, which has already been discussed in the series “Journey to Śri Cakra – Part 16”

What is the need to worship three types of Gurus viz. Śrīguru, Paramaguru and Parameṣṭhiguru can be understood while understanding the nine subtle openings in the body. Parameṣṭhiguru. This aspect can be best understood by marginally dwelling on Trika philosophy. Parameṣṭhiguru represents three subtleties of the highest order viz. Śiva, Śakti and Parāsaṁvid. Śiva is Cit or Supreme Consciousness or Prakāśa. Śakti is Ānanda, the Bliss and She is Vimarśa, who diffuses the Power of Śiva to create. The third one is known as parāsaṁvid, which manifests as four forms – the subject, the means, the object and knowledge. These four put together is known as awareness, the awareness of Śakti and Śiva. Parāsaṁvid is the state of union of Prakāśa, Vimarśa, jñānaśakti and Svātantrya śakti (Independent and absolute will of Śiva).

Paramaguru represents three subtleties of the middle order of spiritual elevation – knowledge (suddhavidyā), truth and fulfilment. Śrīguru represents the last of three subtleties viz. inherent nature of the disciple, niyati, (can be explained in two ways. One is the karmic account of the disciple and two religious duties of the disciple. This is the reason for saying that the moment one gets initiation from a true Śrīguru, all his sins are burnt); Vidyā, spiritual knowledge (when all sins are burnt, spiritual knowledge is infused by Śrīguru into the disciple’s subtle body, the mind); the third is subhaga, where the initiated disciple transforms into a blessed soul endowed with good fortunes. Out of all the three Gurus, Śrīguru is very important as he prepares the mind, body and the soul of the aspirant to attain higher spiritual levels. After refining, reforming and purifying the disciple, he is handed over to the Paramaguru, who takes him to higher spiritual levels by imparting the highest level of spiritual knowledge, where Tat tvamasi or you are That) is taught. The disciple understands this Truth and at the end of Paramaguru’s teachings, the disciple transforms into a soul that is ready for merger into Paramaśiva (Brahman) and the disciple’s spiritual journey is now consummated. At the end, the disciple confidently affirms “ahaṁ brahmāsmi” (I am That or I am Brahman). At this stage, the disciple is handed over to Parameṣṭhiguru for ultimate merger with Paramaśiva through Śakti.

This explains the need for Śrīguru and his lineage. Śrīguru is the one who teaches only spiritual knowledge to attain ultimate realization. These nine subtle apertures correspond to the nine gross apertures in the body. Both ears and the mouth correspond to three subtle apertures (Śiva, Śakti and Parāsaṁvid) belonging to Parameṣṭhiguru. Both eyes and organ of procreation correspond to three subtle apertures of Paramaguru (highest level of spiritual knowledge, Truth and fulfilment). Two nostrils and the organ of excretion correspond to the three subtle apertures of Śrīguru (inherent nature of the disciple, annihilating all the sins of the disciple and imparting spiritual knowledge).

All the gross apertures are in the physical body and all the subtle apertures are in the subtle body viz. in the suṣumna (spinal cord). A Guru should have the ability to penetrate into the energy body of the disciple at the time of initiation. During the time of initiation, Śrīguru plants the seed of liberation and it is for the aspirant to make this seed to sprout and grow.

This concludes discussions about Guru in Bhāvanopaniṣad.

BRAHMA SŪTRA I.iii.12 - 18

2013-05-23T19:24:00.001+05:30

Sūtra I.iii.12

Akṣara is Brahman, said sūtra I.iii.10. When we say that Akṣara is Brahman, obviously, others such as individual soul or prakṛti are not Brahman. They are excluded (for the time being, as later we come to know that everything is Brahman*). Why they are excluded? They are excluded because they cannot create anything on their own. They need support. How Brahman supports? He supports everything and He does not need a support. Therefore, except Brahman nothing can support other beings. As nothing contrary to this has been stated in any of the Sacred Texts, Brahman alone is the supporter. Bṛhadāraṇyaka Upaniṣad (III.viii.11) says, “This Immutable is never seen” which means He is omnipresent and subtle. He is only a witness to all our actions. Chāndogya Upaniṣad (VII.24.1) says, “That which is infinite is immortal and that which is finite is mortal. It rests on its own power – or not even on that power (as it depends on nothing else, not even its own power).” This is known as nirādhārā and Brahman alone is nirādhārā. Further, Bṛhadāraṇyaka Upaniṣad (III.viii.8) says, “That Akṣara is Brahman”. Literally, Akṣara means imperishable and also refers to OM. Thus, there can be no dispute that Akṣara is Brahman.

Sūtra I.iii.13

Brahman is the object of sight. What is the object of sight? He is both the seer and the seen; in other words, He is the cause of sight and also the object of sight. This explains His omnipresence. *There is nothing in the universe except Him. But due to our inherent māyā, we differentiate, which is nothing but dualism. If we sincerely follow Advaita, we do not follow non-dualism, not even by 1%. What Advaita says? There is nothing in the universe, except Brahman. But we do not think and act that way. We always attribute a form to Brahman. We call Him Śiva, Śakti, Kṛṣṇa, etc. When we talk about non-dualism in all sincerity, there cannot be any dualistic bent of mind. What is dualistic bent of mind? When the mind looks for God outside out body, it is dualistic bent of mind. Sage Ramana says, “Brahman is not a personal God. He is the formless being who sustains the universe.” The great sage explains the status of a Self-realized person; “For him who is immersed in the Bliss of the Self, arising from the extinction of ego, what remains to be accomplished? He is not aware of anything, except the Self.” Such a person continues to exist in his body, but his thought process is annihilated. For him, all are Brahman.

Praśna Upaniṣad (V.2) says, “OM stands for both Saguṇa Brahman and Nirguṇa Brahman”. Saguṇa Brahman is Brahman with attributes and Nirguṇa Brahman is Brahman without attributes. Saguṇa Brahman refers to māyā, with name and form (nāma rūpa). Saguṇa Brahman can also be explained as iṣṭa devatā (favourite deity) The Upaniṣad says that depending upon the type of meditation, (meditation on a form or without a form), one attains that status. When one attains Saguṇa Brahman, he is reborn and on the contrary, if one attains Nirguṇa Brahman, he is not reborn. For example, if we meditate on Śakti, we become one with Śakti or if we meditate on Śiva, we become Śiva. Śakti and Śiva are forms of Saguṇa Brahman. If we become one with them, we are born again. Then how do we avoid rebirth? Meditate on Nirguṇa Brahman. Who is Nirguṇa Brahman and how to meditate on Him? For the purpose of easier understanding Nirguṇa Brahman can be explained as Paramaśiva, where Brahman and His Power of māyā remain as one. To explain this further (only for the purpose of easier understanding), Nirguṇa Brahman is Paramaśiva where Śiva and Śakti remain as one.

According to this sūtra, there is no differentiation between the seer and the seen. Both are one and that one is Brahman. It is an indirect form of conveying His omnipresence.

Sūtra I.iii.14

According to this sūtra, daharākāśa is Brahman. If we go by the previous sūtra, no further explanation of Brahman is necessary. But, we need to have authenticity and proof and Brahma Sūtra provides proof for us. In spiritual pursuit, there should be no doubt anywhere, and if doubts persist, there will be obstructions and blockades. A realized Guru comes to the rescue of his disciple here.

What is daharākāśa? Dahara means small and of course ākāśa means the sky. Then what is small sky (daharākāśa)? , Bṛhadāraṇyaka Upaniṣad (VIII.i.1) explains daharākāśa. It says, “daharaḥ antarākāśaḥ”, which is explained as a small space. Where is that small space? This space is in the heart (meaning mind) within our body. What is the difference between daharākāśa and parākāśa? Parākāśa is the cosmos. Former is microcosm and the later is macrocosm. That is the only difference, otherwise both are same, no difference whatsoever, except the limitation. For example, what prevails in a home, the same air prevails everywhere. Air is limited in a home only because of the limiting factor of boundaries and this does not mean that air is limited. Similarly Brahman in daharākāśa and parākāśa are the same and no difference between the two whatsoever.

This is clearly explained in Chāndogya Upaniṣad (VIII.i.5). “The body may die due to old age, but the space within (daharākāśa) never decays......All our desires are concentrated in it. It is the Self free from all sins...” Concentration of desires refers to subconscious mind, which is also known as karmic imprint. Because of the embedment of karmic impressions, the Self is not affected and It continues to be sinless, as It remains only as a witness. What is the need for looking within is explained in this sūtra.

After having explained individual soul and the Self and after having pointed out the difference between Nirguṇa and Saguṇa Brahman, the omnipresence of Brahman was explained. Further elucidations come up in the following sūtra-s.

Sūtra I.iii.15

Now reasons for considering daharākāśa as Brahman is being explained. What happens during our deep sleep? Technically speaking, we become unconscious, where both mind and sensory organs cease to function. This is a temporary merger into Brahman. What merges temporarily with Brahman? It is the individual soul (can be explained as individual consciousness, which remains pure during deep sleep state) that merges into Brahman. Chāndogya Upaniṣad (VI.viii.1) explains the state of deep sleep (suṣupti). “During deep sleep state, he (the one who sleeps) becomes one with Sat (existence, one of the ‘attributes’ of Brahman viz. sat-cit- ānanda or existence-consciousness-bliss) and attains the real Self.” But where is that Brahman and does one’s consciousness travels a long distance to remain with Brahman during deep sleep? No, because Brahman is within daharākāśa, the Self within. What is the difference between the Self within and the Cosmic Self? There is no difference, whatsoever. Then why only during deep sleep individual consciousness merges with Brahman? This is because, during deep sleep state, mind, consciousness and ego remain in suspended animation. They cease to function only during deep sleep state. What we need to do to remain with Brahman during active state? Nothing new, except to keep senses, mind, consciousness and ego in suspended animation. If this is practiced, this becomes perpetual. This is Self-realization.

Sūtra I.iii.16

Discussion on daharākāśa continues. All the planets are held in their places due to cosmic gravitation. There should be some cause for this cosmic gravitation. This cause is explained as daharākāśa, which is the Abode of Brahman within our body. Whether it is in the heart or in the mind does not matter. The point is that the Abode of Brahman is within and this is known as daharākāśa. Chāndogya Upaniṣad (VIII.i.1) said that our body is the city of Brahman. But how do we know that Brahman is daharākāśa? This is answered in again Chāndogya Upaniṣad (VIII.iv.1). “The Self is like a dam. It supports the worlds (the universe) and protects them from getting mixed up”. But where it is said that the daharākāśa is the Self? The same verse of the Upaniṣad answers this. “Day and night cannot cross over this dam, nor can old age, death, bereavement, good and bad actions. All sins turn away from it, for Brahmaloka is free from evil.” What is referred here as Brahmaloka is daharākāśa, which is within.

This sūtra says look for Brahman within. The concern of the author to get us liberated is clearly seen in this sūtra. Due to our spiritual ignorance, we go after shapes and forms, including iṣṭa devatā. As long as we are associated with shapes and forms, our consciousness remains limited. It is like our consciousness during our active state. Brahman is Pure Consciousness, the kind of consciousness we have during our deep sleep state. If we are able to have this kind of consciousness during our other states, we become Self-realized. We understand that He is within and ultimately we become That.

Sūtra I.iii.17

Further, Infinity is referred as ākāśa. In our daily life, we look at the sky for Divine intervention. Why should we look at the sky? Because, it is said that Brahman is Infinite. Where is the authority for this? Chāndogya Upaniṣad (VIII.14) towards the end says, “ākāśa manifests names and forms. The names and forms are within Brahman, who is immortal. It is the Self.” If ākāśa is Brahman, is it not limitation; is Brahman limited then? No, Brahman is not limited. We cannot understand the infinity. In order to make us understand, ākāśa is only shown as an example. Our knowledge is limited hence this limitation is required. Therefore, it should be understood that ākāśa is not Brahman, but only a miniscule of Brahman. Chāndogya Upaniṣad (I.ix.1) says authentically, “Everything that exists arises from space and also goes back into space. Space is superior to everything. Space is the highest goal.” Space here refers to Brahman. In order to make us understand the word space is used. Our knowledge, until we are Self-realized, always remains limited. This limitation is caused by our mind. Our mind is afflicted by māyā. That is why, Vivekacūḍāmaṇī (verse 255) says, “You are Brahman. Meditate on this in your mind.” Guru teaches his disciple, “You are That” (tat tvam asi) and at the end of Guru’s teachings the student says, “I am That” (ahaṁ brahmaṁ asi). This alone is the Truth and this teaching leads to liberation.

Taittirīya Upaniṣad (II.7) beautifully explains this phenomenon. “First, there was no world. There was only Brahman, who was unmanifested. The word, with all its names and forms, then manifested itself. It was as if Brahman created Himself this way, because Brahman created Himself.” What is meant by Brahman created Himself? This means He was one and at the time of creation, He became many. He only became many, which means that whatever we see is nothing but Brahman. There are two aspects in Self realization. One is to realize Brahman within and another is to look the world through the eyes of Brahman. Former leads to the latter. This alone is true Self-realization.

Sūtra I.iii.18

It can be argued that the individual soul is referred here and not Brahman. First, this argument itself is to be negated for the simple reason that only Brahman alone exists everywhere. Even in the individual soul, Brahman exists. Further, individual soul has limiting adjuncts, which is not the case with Brahman, who is infinite. In the previous aphorisms this aspect was discussed. Further, individual soul is not free from sins, whereas, Brahman is free of sins, etc. Therefore, individual soul is not being discussed here. We discuss only about Brahman. How can individual soul be compared to ākāśa? Moreover, Brahma Sūtra is not meant to realize the individual soul. It is about knowing Brahman and merging with Him.

SAUNDARYALAHARĪ - VERSE 86

2013-05-22T16:58:00.002+05:30

मृषा कृत्वा गोत्रस्खलनमथ वैलक्ष्यनिमितं

ललाटे भर्तारं चरणकमले ताडयति ते।

चिरादन्तःशल्यं दहनकृतमुन्मूलितवता

तुलाकोटिक्वाणैः किलिकिलितमीशानरिपुणा॥

mṛṣā kṛtvā gotraskhalanamatha vailakṣyanimitaṁ

lalāṭe bhartāraṁ caraṇakamale tāḍayati te |

cirādantaḥśalyaṁ dahanakṛtamunmūlitavatā

tulākoṭikvāṇaiḥ kilikilitamīśānaripuṇā ||

mṛṣā kṛtvā gotra skhalanam atha – all of a sudden, by mistake (wantonly) calling another woman with her family (lineage) name; vailakṣya nimitaṁ - (hanging down His head) due to embarrassment; lalāṭe bhartāraṁ caraṇakamale te – kicked Your Consort’s forehead with Your lotus feet; cirāt antaḥ śalyaṁ - long time acrimony; dahanakṛtam unmūlitavatā – totally burnt (by Śiva); tulā koṭi kvāṇaiḥ; jingling sounds of tiny bells in Her anklets; kilikilitam– sounds expressing happiness; īśāna ripuṇā – Śiva’s enemy.

“Śiva intentionally called Parāśakti by some other woman’s name. In anger, Parāśakti kicked on Śiva’s third eye, and Śiva hanged His head due to embarrassment. Manamtha who watched this scene made joyful sounds (giggling) which are like the jingling sounds from the tiny bells in Her anklets.”

This verse should be read along with the previous verse. In the previous verse, it is said that on seeing Her kicking ashoka tree in Her garden, Śiva became jealous of ashoka tree and wanted to have a kick from Her lotus feet. This is being explained in this verse. Parāśakti is very fond of Śiva, says Lalitā Sahasranāma 409, Śivapriyā. In fact, She is in no way different from Śiva. She is not a separate entity and She is one with Śiva all the time. If they are separated for a fraction of a second, the annihilation of the universe will get triggered. That is why, Lalitā Sahasranāma 999 said Śivaśaktyaikyarūpiṇī, categorically says that She is not different from Śiva.

The same concept is expressed in Saundaryalaharī (verse 34) “O! Parāśakti! Your appear as the body of Śiva. I consider You as the sinless (meaning Pure) Śiva. The nine primary and secondary characteristics are common to both of You and both of You remain in the state of overwhelmed interdependency resulting in Blissful state.”

The present verse is an exemplary thought process of Śaṁkarācārya. This is called True Love for the Divine. There is no point in worshiping Her, keeping Her in a pedestal. This is dualism. In dualism, true blissful state and liberation can never be attained. Since Śaṁkarācārya (some Scriptures say that he is one of the incarnations Śiva) of was literally playing with Her, he could think of such wonderful descriptions. When we get such thoughts, we may consider these thoughts as Divine curse. No, such thoughts are not Divine curses; they are the reflection of our closeness to Divine, be it Śakti or Śiva. These kinds of worships are for Saguṇa Brahman (Brahman with forms and attributes). When these forms disappear without any efforts from our side, we move on from Saguṇa Brahman to Nirguṇa Brahman, where our merger with Brahman takes place, either in this birth or at least in the next birth. In the next birth, we always continue our spiritual journey, from where we have left in this birth.

Relationship between Śiva and Śakti is often depicted in romantic way. This is more predominant in Tantra Scriptures. Saundaryalaharī is one of the prominent Tantric Scriptures; hence these types of descriptions remain scattered throughout this epic, more profound in the second part known as Saundaryalaharī. This has already been explained.

Śiva was very jealous of the ashoka tree and He was carefully planning to get a kick from Her soft pinkish feet. He thought about some idea. Ideas are in plenty with Śiva, as He only revealed 64 tantra-s to the world through Her. Śiva wantonly called Her using some other name. She was very upset and became furious instantaneously. In the height of anger, She kicked on the third eye of Śiva. When She kicked on His face, Her anklets produced mild jingling sounds, as Her anklets have many minute bells. This jingling sound is compared to the giggling sound of Manmatha, who was burnt by Śiva, when he tried to play his trick on Śiva. It is only Parāśakti, who resurrected him and gave him a bodiless form. So, when Śiva was hit by Her, Manmatha, who was nursing vengeance against Śiva became happy. But he could not express his happiness openly as he knew that he will surely lose even the bodiless form. Hence, he only giggled, which only synchronised with the jingling sound of Her anklets.

This verse exhibits the poetic rhetoricalness of Śaṁkarācārya and should not be taken literally.

SRI CHAKRA AND HUMAN BODY - PART 1

2013-05-21T18:17:00.000+05:30

This is another series on Śri Cakra based on Bhāvanopaniṣad (bhāvana + upaniṣad). Bhāvana means imagination or formation of a concept in the mind. Like any other Upaniṣad, this Upaniṣad also does not deal with practices. It helps us to contemplate our body with Śri Cakra. There are thirty seven verses (some texts call these as sūtra-s) in Bhāvanopaniṣad and we will take up for discussion, each verse in detail.

1. śrīguruḥ sarvakāraṇabhūtā śaktiḥ | श्रीगुरुः सर्वकारणभूता शक्तिः।

First two verses talk about Guru. In Śrī Vidyā, the role of Guru is extremely important. There are multiple reasons for this. Śrī Vidyā is also known as Brahmaidyā, knowledge about Brahman. Knowledge about Brahman means Supreme Knowledge. Since Śrī Vidyā deals with liberation, it is also known as Brahmaidyā.

The first verse says that Guru is the cause for everything. His power is phenomenal with regard to the revelation of Divine Knowledge. He is the one, who can literally show Parāśakti. When the darkness of illusion is destroyed with the grace of Guru, one can realize the Self. How māyā can be annihilated to realize Parāśakti within, is revealed by Guru. He generally takes his disciple step by step to reach the ultimate goal of realization. Though there are several factors that determine Guru-disciple relationship, certain aspects are more important. First, a disciple has to approach a Guru with a request to accept him as his disciple. In the present day context, it is extremely important that a disciple should also make adequate enquiries about the Guru he is planning to approach and should satisfy himself about the quality and purity of the Guru. It is not at all advisable to move from one Guru to another Guru, unless the circumstances so warrant. A Guru invariably evaluates his disciple to know his spiritual, mental and physical status. If he is satisfied, Guru accepts him as his disciple. Next comes, initiation. It is said that without initiation, inherent māyā in a disciple is not annihilated. Kulārṇava Tantra speaks about seven types of initiations or dīkṣā-s and they are through rituals, through letters (mantra given in writing), working through energy body of the disciple and planting the seed of spirituality within his body, by touching the body of the disciple, verbal initiation (mantras), through looks (looking at the disciple) and mental initiation (working through the mind of the disciple). Except initiation through rituals, none of the other dīkṣā-s involve rituals. Some Gurus do small rituals, like saṁkalpa and the like. These are all very small procedures. Again, in ritualistic initiations, there are several types of procedures. Kulārṇava tantra explains this in detail. Out of the seven, initiation by touching the body of the disciple is considered as inferior in quality and initiations either through energy level or mind are considered as the highest. Particularly, transmission of energy is considered as the highest one. For this type of initiation, both Guru and the disciple should have capabilities. The most important factor during initiation is the awakening of the disciple’s dormant spiritual energy, which has to grow and bloom. Generally, a proper initiation makes a disciple to reach higher levels in about six months to one year, depending upon the disciple’s sincerity in sādhana. It is very important that Guru reviews his disciple’s progress and in case the progress is not up to the mark due to various reasons, Guru has to talk to his disciple to ensure that he advances in his spiritual pursuit without any difficulty. Tantric way of initiation is to be ignored and not discussed here, as this has been grossly misunderstood nowadays.

Guru fixes auspicious date and time for initiation. Various factors are taken into account while fixing this time. Most important factors are tārabala, candrabala and eighth place in muhūrta should be vacant. At the time of initiation, Guru gives his disciple Mahāpādukā mantra. Mahāpādukā is worshipping Śiva, who initiated Parāśakti during Kṛita yuga (3,893,114 years ago from 2013-14, spreading across four yuga-s). Following is the Mahāpādukā mantra.

ॐ ऐं ह्रीं श्रीं - ऐं क्लीं सौः - ऐं ग्लौं ह्स्ख्फ्रें हसक्षमलवरयूं ह्सौः सहक्षमलवयीं स्हौः श्रीविद्यानन्दनाथात्मक चर्यानन्दनाथ श्रीमहापदुकां पूजयामि तर्पयामि नमः ।

om aiṁ hrīṁ śrīṁ aiṁ klīṁ sauḥ aiṁ glauṁ hskhphreṁ hasakṣamalavarayūṁ hsauḥ sahakṣamalavayīṁ śauḥ śrīvidyānandanāthātmaka caryānandanātha śrīmahāpadukāṁ pūjayāmi (tarpayāmi)* namaḥ ।

* tarpayāmi is used only during navāvaraṇa pūjā.

This is followed by the revelation of Guru pādukā mantras. There are three mantras, one for Parameṣṭhiguru (parameṣṭhi means superior), who is Guru’s Guru’s Guru. The next mantra is for Paramaguru (Guru’s Guru), a little lower than Parameṣṭhiguru and last one is for svaguru or Śrīguru (initiating Guru). At the time of entering into Śrī Vidyā lineage, dīkṣā nāma is given to the disciple. Thus, all the three Gurus will have their own dīkṣā nāma-s and they are worshipped only with dīkṣā nāma-s and not by their names. Dīkṣā name should not be revealed to others and is meant to pay respects to one’s Guru. Generally, all dīkṣā nāma-s end with ānandanātha, which is suffixed to his dīkṣā nāma comprising of three or four letters (this is a general rule and exceptions can be made). For example prākāśa, vimarśa (प्राकाश, विमर्श Prākāśānandanātha, Vimarśānandanātha), etc. For women disciples dīkṣā nāma-s generally end with ambā (अम्बा). For example, Śukladevyaṁbā, Kāmeśvaryāṁbā (शुक्लदेव्यंबा, कामेश्वर्यांबा), etc. The lineage of Śrīguru is revealed to the disciple only at the time of initiation and not before.

Following are the Guru pādukā mantras for Parameṣṭhiguru, Paramaguru and Śrīguru (one’s own Guru).

1. Parameṣṭhiguru:

ॐ ऐं ह्रीं श्रीं ऐं क्लीं सौः हंसः शिवः सोहं हंसः ह्ख्फ्रें हसक्षमलवरयूं ह्सौः सहक्षमलवरयीं स्हौः हंसः शिवः सोहं हंसः स्वात्मारामपञ्चर विलीनतेजसे श्रीपरमेष्ठि गुरवे नमः ----- (dīkṣā name of Parameṣṭhiguru) आनन्दनाथ श्रीपादुकां पूजयामि (तर्पयामि) नमः॥

om aiṁ hrīṁ śrīṁ aiṁ klīṁ sauḥ haṁsaḥ śivaḥ sohaṁ haṁsaḥ hkhphreṁ hasakṣamalavarayūṁ hsauḥ sahakṣamalavarayīṁ śauḥ haṁsaḥ śivaḥ sohaṁ haṁsaḥ svātmārāmapañcara vilīnatejase śrīparameṣṭhi gurave namaḥ ----- (dīkṣā name of Parameṣṭhiguru) ānandanātha śrīpādukāṁ pūjayāmi (tarpayāmi) namaḥ ||

2. Paramaguru

ॐ ऐं ह्रीं श्रीं ऐं क्लीं सौः सोहं हंसः शिवः ह्ख्फ्रें हसक्षमलवरयूं ह्सौः सहक्षमलवरयीं स्हौः सोहं हंसः शिवः स्वच्छप्रकाश विमर्शहेतवे श्री परमगुरवे नमः ----- (dīkṣā name of Paramaguru) आनन्दनाथ श्रीपादुकां पूजयामि तर्पयामि नमः॥

om aiṁ hrīṁ śrīṁ aiṁ klīṁ sauḥ sohaṁ haṁsaḥ śivaḥ hkhphreṁ hasakṣamalavarayūṁ hsauḥ sahakṣamalavarayīṁ śauḥ sohaṁ haṁsaḥ śivaḥ svacchaprakāśa vimarśahetave śrī paramagurave namaḥ ----- (dīkṣā name of Paramaguru) ānandanātha śrīpādukāṁ pūjayāmi (tarpayāmi) namaḥ ||

3. Śrīguru

ॐ ऐं ह्रीं श्रीं ऐं क्लीं सौः हंसः शिवः सोहं ह्ख्फ्रें हसक्षमलवरयूं ह्सौः सहक्षमलवरयीं स्हौः हंसः शिवः सोहं स्वरूप निरूपण हेतवे श्रीगुरवे नमः ----- (dīkṣā name of Śrīguru) आनन्दनाथ श्रीपादुकां पूजयामि तर्पयामि नमः॥

om aiṁ hrīṁ śrīṁ aiṁ klīṁ sauḥ haṁsaḥ śivaḥ sohaṁ hkhphreṁ hasakṣamalavarayūṁ hsauḥ sahakṣamalavarayīṁ śauḥ haṁsaḥ śivaḥ sohaṁ svarūpa nirūpaṇa hetave śrīgurave namaḥ ----- (dīkṣā name of Śrīguru) ānandanātha śrīpādukāṁ pūjayāmi (tarpayāmi) namaḥ ||

Some Gurus give dīkṣā name on the day of initiation, while others give after the disciple attains a particular level. The decision of the Guru is final.

There are innumerable references to the Supremacy of Guru in various texts. The essence of all these texts goes like this. “Guru is the ultimate. He is treated on par with Śiva. Guru not only imparts the mantra, but also guides him in all the rituals and finally he begins to impart knowledge about Brahman (Brahmaidyā). He cites references from Upaniṣad-s and helps the disciple to move from Saguṇa Brahman worship to Nirguṇa Brahman contemplation, formless form of Brahman. He solidly stands with his disciple and ensures that the disciple puts every step forward with confidence and dedication. A true Guru is not satisfied till his disciple realizes the Self within (Self-realization). Once the Guru is satisfied, he allows his disciple to go on his own and ensures that he also teaches to others in the same manner he was taught. Even if God curses a disciple, this curse can be removed by a Guru, but if Guru curses his disciple, this curse cannot be removed even by God.”

In Śrī Vidyā cult, Guru-disciple relationship is very important and hence Guru is worshiped very close to the inner triangle of Śri Cakra. There is a separate text called Śrī Gurugītā consisting of 274 verses. This Scripture explains in details the importance of Guru and how he is to be worshipped.

Further reading:

Guru and mantra initiation

Distance Initiation

(to be continued)

BRAHMA SŪTRA - I.iii.7 - 11

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Sūtra I.iii.7

What is the difference between the Self and the self (Brahman and the individual soul)? Supreme Self remains only as a witness and the individual self is always engaged in actions. Muṇḍaka Upaniṣad (III.i.1) cites an example. There are two birds of similar nature sitting on a tree. One of them goes here and there and eats a lot of fruits. The other simply watches this bird being highly active in satiating its desire. The bird that is witnessing the actions of the other bird is Brahman or the Self and the one that is active is an ordinary person, which is devoid of knowledge about the Self (individual soul). The point is that both are on the same tree (our body). When the individual soul understands that the Self is within, it also attains the status of Brahman.

It is very important to understand that the Self and the self are not two different entities. Brahman or the Self is Absolute purity and when this purity is veiled by spiritual ignorance known as māyā, the Self is known as the self. The Self always remains the same and it never loses its purity. Its purity is veiled and appears as impure. Let us take a light. Suppose the light is covered by dust, it loses its brightness and when the dust is removed, it regains its original brightness. Similarly, if spiritual ignorance known as māyā is removed, the Supreme Self is revealed. The process of removing this veil is known as sādhana or spiritual practice.

The difference between spiritual practices and rituals is quite significant. In spiritual practice, only mind is required and in ritual practices, we need both health and wealth, which ultimately leads to spiritual bent of mind, whereas spiritual practices straight away leads to bliss and liberation. However, entering straight into spiritual practices is not advisable, as the foundation could be shaky. One should not continue to remain in ritualism. Transition from ritualism to spiritualism should be as quick as possible. Many of the rituals are based only on cultural anthropology (traditions).

Sūtra I.iii.8

There are two new words introduced in this sūtra. One is Bhūman and another is samprasāda. The sūtra says that Bhūman is superior to samprasāda. Bhūman literally means plenty or abundance, which indirectly refers to Brahman and samprasāda is the state of soul in deep sleep state.

Chāndogya Upaniṣad (VII.23) says “Yah vai bhūma tat sukham” which means that which is Infinite, that is happiness. The Upaniṣad further says “there is no happiness in the finite and happiness is only in the Infinite. But one must try to understand the nature of That Infinite.” Method of understanding That Infinite is sādhana (Please read here to understand what is sādhana). How that Bhūman can be explained? When Sage Nārada asked Sanatkumāra, (Sanaka, Sana, Sanatkumāra, and Sanandana are sons of Brahmā, who created them through his mind and these four are the disciples of Dakṣiṇāmūrti), “Where does Bhūman rest”, Sanatkumāra replied “It (he did not use He or She; he used only It to refer Brahman, which goes to prove that Brahman is beyond gender) rests not even on Its own power, no, not even on Its own Power; in fact in rests on nothing”. This goes to prove that Brahman cannot be simply expressed by definitions, deliberations and elucidations. He cannot be explained at all. We only know Him as That.

Then, what is samprasāda and its relevance to Brahman? Samprasāda is the state of deep sleep where prāṇa is active. Prāṇa is active in all the three states, active, dream and deep sleep states. Without prāṇa, a being cannot exist. If prāṇa escapes from the body, the person dies. Is not prāṇa superior or Brahman? How can prāṇa be superior to Brahman? If there is something that is superior to Brahman, it has to have a separate origin and not from Brahman. Taittirīya Upaniṣad (II.1) says that prāṇa has originated from Brahman. Then how can prāṇa be superior to Brahman. But what is the need to draw this comparison in the first place? It is not the comparison to prove the superiority of prāṇa. Even during our deep sleep state, prāṇa is active. Why deep sleep state is taken as an example? It is the state where both our antaḥkaraṇa (mind, intellect, consciousness and ego) and sensory organs remain in a state of suspended animation. This is the state of absolute purity and the closest possible state to the state of Brahman. Hence this state is referred here.

Sūtra I.iii.9

Bādrāyaṇa (author Brahma Sūtra) not having satisfied with the above interpretation, reemphasises the Supremacy of Brahman here. Bṛhadāraṇyaka Upaniṣad (III.viii.10 & 11) says, “Without knowing Brahman (this is known as Self realization), offers of oblations in the fire, performing sacrifices and practicing austerities even for thousands of years, one finds all such acts but perishable. He, who departs from this world without knowing Brahman becomes miserable. But the one, who departs this world after knowing Brahman, is a knower of Brahman (Self-realized person). This immutable is never seen, but is the Witness; It is never heard, but is Hearer; It is never thought, but is the Thinker; It is never known, but is the Knower. It pervades everywhere (omnipresent).” Please note the absence of gender again. These are not the words of some mundane scholar (self-boasters). These are the words of Sage Yājñavalkya, the first reputed teacher of the Vājasaneyi-saṃhitā or White Yajur-veda, revealed to him by the Sun.

Bhūman is known as Brahman only because both have same characteristics such as omnipresence, witnessing, etc. Chāndogya Upaniṣad (VII.xxiii) says, “That which is Infinite is the source of happiness. There is no happiness in the finite. Happiness (happiness here means Bliss) is only in the Infinite. But one must try to understand what the Infinite is. Bhūman is that Infinite.....”

Now it is proved beyond doubt that Brahman and Bhūman are the same.

Sūtra I.iii.10

Akṣara is Brahman, says this sūtra. Generally akṣara is known as letters, in particular OM (ॐ). But this is not used here to mean letters. Akṣara also means imperishable. Everything is imperishable except Brahman. Bṛhadāraṇyaka Upaniṣad (III.viii.8) says, “This Akṣara is immutable as That.” When it is said Immutable, it always refers to Brahman, as everything else is mutable. Now we know that Brahman is known by several names, unheard of till now. For example, Bhūman and Akṣara are mentioned as Brahman. Brahman is known by other names only to establish His Supremacy in the minds of those who pursue philistinism (desire for wealth and material possessions with little interest in spiritual matters).

Bṛhadāraṇyaka Upaniṣad (II.xxiii.3) says, “OM permeates every form of speech. All is oṁkāra.” OM is said to the symbol of Brahman. Only based on this Upaniṣad text, Kulārṇava Tantra (XV.57) says, “Without having OM in the beginning and at the end of a mantra gives impurity to the mantra.” This is also explained in opening verse of Chāndogya Upaniṣad, “OM the word OM is always used at the beginning and at the end of anything said or done.” The whole first chapter of Chāndogya Upaniṣad is dedicated to OM. Bhagavad Gītā (XVII.23 - 26) says, “OM, tat and sat are the threefold representation of Brahman and from That alone Vedas, Vedic scholars and sacrificial rites have originated. Hence, during the acts of sacrifices, gifts, austerities approved by Scriptures and during Vedic recitations, OM is uttered in the beginning...”. In reality, OM which is known as Akṣara is only Brahman, says this sūtra.

Sūtra I.iii.11

Beyond these elucidations, single important factor that establishes the Supremacy of Brahman is His mighty rule. What is special about His mighty rule? Bṛhadāraṇyaka Upaniṣad (III.viii.9) says, “Under His mighty rule sun and moon, and heaven and earth, maintain their positions. Time period, flow of rivers, mighty mountains exist under His mighty rule.” There is a force, which we call as cosmic force is His Power, with which He rules. Nobody else can excise this mighty rule, simply because, they do not have that might. Fearing for Him, sun, moon, pañcabhūta-s carry out their duties. Kaṭha Upaniṣad (II.iii.3) says, “From fear of It (Brahman), fire gives heat; out of terror, the sun shines; afraid of It, Indra, Vāyu, Yama (god of death) rush to perform their respective duties.” (Though He is mighty, why His might should be understood? He is a terror for all those who fail to protect all of us properly. Why He wants to protect us? It is purely out of compassion for us.

That is Brahman. He is an embodiment of compassion. We need to understand His compassion and think about Him all the time to get liberated. The sole purpose of this series is to get liberated in this birth itself, through requisite knowledge.

BAGALĀMUKHĪ AND TRIPURABHIRAVI CURSE REMOVAL MANTRAS

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(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

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DAKSHINAKĀLĪ AND CHINNAMASTĀ CURSE REMOVAL MANTRAS

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(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

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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

2013-05-14T20:16:00.001+05:30

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

2013-05-07T14:25:00.002+05:30

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

2013-05-06T18:20:00.005+05:30

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

2013-05-05T17:54:00.000+05:30

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.