Panchadasi mantra=an explanation -

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MORE ON KUTAS....

 

The kûtâs represent the union of Saraswati with Brahma, Lakshmi with

Vishnu and Gowri with Shiva respectively.

 

 

Vâgbhava Kûtâ

This is the Kûtâ by which will power is generated. Will power is the

creatrix; manifestation is creativity, it is brahmânanda, the bliss

of the union of Brahma and Saraswati.

The correspondence between Panchadasi and GAyatri is as follows.

 

Tat: Brahma, the creator, the will is permanent. He is attributeless,

blemishless, he contains the womb of power by it, i.e., he can exist

independent of it also. When he enters his womb of power, he desires

consciousness. He opens the eye of power as it were and projects

himself through it and that generates the power of will. By his

desire to see, he sacrifices his completeness; so, he sees himself in

the sacrifice - the emission of his seed into the womb of power. His

desire is the first cause. The desire springs out of desirelessness

in a silent will, quite spontaneously, without any prior cause to it.

When this happens, he invents a symbolism (the sanskrit alphabet of

50 letters).

 

Manmatha and Ishwara are the two poles of the same reality - a silent

consciousness manifesting desire is Manmatha, and a desiring mind

wishing for its satisfaction (and thus its elimination) is Ishwara.

They are inseparable. Thus the essence of will power is desire. Thus,

the word Tat (meaning ``that'') arises out of desire, because `that'

will not exist in a non-dual state of total desirelessness. The

letter `Ka' symbolizes passion, the essence of will power and is

therefore identified with tat.

 

Savitur: Savitâ means the one who gives birth. Tripura as Mahâ

kundalini, the light and heat streaming from the sun (Savitâ),

interacts with the mother earth to procreate all the life forms. Sun

is the father and earth is the mother, and life comes of their union.

What is life? Life is a movement in consciousness which enables the

triad: the seer, seeing and the seen to be created. The separation of

the seer and seen creates the act of seeing. This triad is symbolized

by a triangle (yoni). The letter `a' is known as the nirguna brahman,

and `i' His desire to see Himself. The letter `e' is the result of

the union between `a' and `i'. The letter `e', is therefore the

divine source, the mother of all that is seen.

 

Varenyam: Varenyam means the best part. The best or central part of

creative power is the yoni. Moreover, the central part of the word

varenyam is `e'. Thus, the essence of the words savitur varenyam is

completely symbolized by `e'.

 

According to the Shivasutrâs, Va = nectar or the seed of immortality,

ra = fire, e = cause, n = taste, ya = air, m = touch or contact. Thus

varenyam means that the seed of life is to be placed in the fire of

the yoni to taste the breath of life (air).

 

Thus `e' equals savitur varenyam and it is to be worshipped as the

life giver. It must be remembered that the sexual symbolism works at

three levels. At the physical level, `e' means the yoni. At the

mental level, `e' means the desire (not necessarily sexual), which

leads to action. At the spiritual level, `e' means the consciousness,

which is the source of desire which then is the source of action. The

one connecting link at all three levels is that consciousness,

desire, and action all arise from interactions, and all interactions

are collectively described as contact phenomena or maithuna.

 

Bhargo devasya dhimahi: Bhargo devasya means the central

characteristic of the deva, which is immortality - turiya - the

fourth and last state. The other three states of waking, dreaming,

sleeping do not affect it. Dhi symbolizes flow of a particular mode

of awareness overlapping with the turiya state and corresponds to

`i'. Mahi is a symbol for earth, food and semen. All meanings are

contained in `la'.

 

Dhiyoyonah prachodayat: Paramatman is an objectless entity. He is

established in Sridevi, the divine consciousness, like a swan on a

still lake. Dhiyoyonah prachodayat means that may He inspire us

towards the objectless intuitive perceptive state of super

consciousness, in utter silence of the mind. The mantrâ is spoken by

Tripura Sundari, and the aspirant is merely a silent spectator.

 

Parorajasi Savadom : At the end of silence (Turiya), which is not

inert but full of activity (rajas), pure unshadowed light wells out

of the divine consciousness. This is identified the beeja hrim.

 

 

Kâmarâja kûtâ

The nature of KAmarâja kûtâ is KAmalâ - the form of a woman with a

circle for the head, the sun and the orbit of moon as Her two breasts

and fire as the yoni.

Tat: Tat, or `that' points to perceptionless pure awareness of non-

duality that is characteristic of Shiva, symbolized by `ha'.

 

Savitur: Shiva emits his veerya, or creative shakti, symbolized by

`sa'. This Shakti flows from the Sun, through the space, and through

the head towards the genitals to manifest as reproductive power; if

it can be contained in the head or the heart centers, it will

manifest as the creative fury of epic writings and other gigantic

artistic expressions.

 

Savitur Varenyam: The central component of the sun is cool and

symbolized by the moon. When the sun's energy is controlled at the

heart center, it becomes creative energy, potency of libido

symbolized by kâma, or the letter `ka'. When the utter creativity of

the sun is muted with the coolness of the moon, a hamsa is born as

the jeeva. Ha is Shiva, the out-going breath and sa is Shakti, the in-

coming breath. Bindu between them is a result of their union, the

kumbhaka, which readies the mind for concentrated attention. The

bindu thus is a symbol for (i) the mixing of the male and female

genital fluids (ii) the kumbhaka and (iii) the mind. The word bindu

tatparam then has meanings at all these three levels. At the physical

levels it refers to the creation of a new life. At the vital level,

it refers to the suspension of physical activity, the prelude to

perfect concentration occurring in kumbhaka. At the mental level, it

refers to clearing up the lake of the mind of all surface waves,

leading to the union of jeeva with paramatman.

 

Similarly the words nâda and kalâ have meanings at all these three

levels. NAda is sound, it is vibration of breath, and the rhythm of

blissful union. Sound changes into silent light as the frequency goes

up in the still mind. Kalâ is suspended breath leading to a carnival

of lights of divine glory in the mind (saguna brahman). Beyond this

triad of nâda, bindu and kalâ is the immensity of the wonder of

wonders of nirguna brahman which one experiences in nirvikalpa

samadhi. There can be no description possible of this state, because

there is none to describe it, none to know it; there not even `I'

exists. Is it vacuum? Emptiness? God only knows, and you know it if

and when you are God and experience it. That is all that can be said

about it.

 

Bhargo devasya: Bhargo deva means Shiva or `ha'. The nature of Shiva

is to be in continuous abhishekam. There is an abhisheka happening

when jeeva merges into paramatman resulting in Brahmânanda. This is a

cooling current from head to foot called amritha snanam which cools

the 72,000 nerves in the body, clearing away all sins, accumulated

karmas, and bondages.

 

Dhimahi: The earth, by its inactivity demonstrates the ultimate in

dharana, a rock-like steadiness of thought flow. La is symbol for

earth and is the most appropriate for Shiva because He has

indestructible potency for creative orgasmic bliss and still holding

on to the form. In the Buddhist parlance this is known as Vajra,

representing the indestructibility of egoless bliss.

 

Dhiyoyonah prachodayat: Silence is once again alluded to.

 

Paro rajase savadhom: May the rock-like steady flow of awareness move

up in space beyond rajas into Satva. Pure satva is Vishnu. Gopis are

the jeevâs, reluctantly but irresistibly drawn by the love of the

Lord, dancing to the tune of the Murali of Krishna. The flute of

Krishna is the Anahatha in one's own heart, if one listens to it with

love, one is invariably drawn to the lord. Thus all the jeevas are

women, and the Lord is the only male. When the jeeva mates with the

Parmâthman, the resultant is a sexless, objectless subject called

Ananda. The symbol for all this Hrim, the essential component being

shyness, reluctant to express love, but needing that badly.

 

This is the Kâmarâja kûtâ revealed by Tripura Sundari as Lakshmi to

Her Lord, Vishnu. Love universal and egoless, cosmic in dimension, is

what one gets when one concentrates on the heart center. This is

where one hears the call of Krishna. In female form Krishna is

Lalita, to satisfy all the desires of Her devotees. The integration

of jeeva with paramâtman is completed when each person realizes the

bisexuality within oneself; when through experience one can express

the opposite partner (kundalini) in oneself. Then, having enjoyed the

highest union, one no more craves for any physical union as its

ability to satisfy is so inferior; moreover it is subject to the

costs of bondage. Desires go away of their own accord, without having

to suppress them; because, in a state of oneness with God there is no

gap between desire and fulfillment.

 

 

Shakti Kûtâ

Shakti kûtâ symbolizes the time KAlâ, in union with his Samhâra KAli.

Tat Savitur Varenyam: From the best part of creativity is created the

space, from that the air, then the remaining three great elements,

and the mind, and the ego, called the jeeva. The jeeva is the best

part of the creative chain; it deserves the light of the sun, of

union with divine at all levels. Darkness is death to it; it deserves

to see light. So this refers to jeeva or chit shakti, `sa'. `Sa' is

the illuminating consciousness.

 

It must be brought out once and for all the intimate relationship

between life and death. Death is the hooded cobra watching the light

of life between the eyebrows. How is light seen? When a photon dies

in the retina, a consciousness of light is born. If you are seeing a

light continuously, know that billions of photons are dying to

maintain the stream of consciousness of the light within. The

pleasure one gets of seeing the light is the pleasure of watching the

death of billions. That is you, the reader, as Shiva, the Lord of

death.

 

How can life be without death? Something has to die continuously to

let life come to existence. So Shiva as KAla has to die continuously

so that new time can be born. Without death, there can be no life.

Death is Shiva, and life is Tripura Sundari, as KAli. Little doubt

then that they are forever inseparably united! The source of life is

death, and the source of death is life. The reality is neither this

nor that; it is both sides of the same coin!

 

Samâdhi is the union of extinction and awareness. Death is

extinction; Life is awareness. In samadhi, one is switching back and

forth between extinction and awareness in all the states: waking,

dreaming, or sleeping. Every moment, your consciousness of the

previous moment is dead and gone, and you are a new you, whether you

like it or not. Samâdhi is an eternal property of Godhood. Since you

are God, it is your property too.

 

Eros and thanotos are the life and death instincts. They derive from

the same source, called the negation. Negation of life is death, and

of death, life. God desires to be born; being born, He desires to

die. What is born must die, what is dead must be born again.

 

Bhargo Devasya Dhi: The source of Chit or consciousness (the best

part of creativity) is death. Shiva is the great corpse when not

connected with consciousness. But when is he not coupled to

consciousness? If there exists a time when existence is uncoupled to

consciousness, that existence might as well not be there for all one

cares; because there is no one to care then. Only in the loving

embrace of consciousness, existence has a meaning. Only in the loving

embrace of life, death has a meaning. Thus for the divine life, Shiva

is the intelligence giver. So bhargo devasya dhi is condensed to

`ka', the symbol for Shiva, the nirguna Brahman.

 

Creation is multiplicity through duality. Destruction of multiplicity

gives rise to advaita, a non-dual state. Shiva, and his union with

samhâra shakti kâli, is the proper aspect for worship if one wishes

to reach the undifferentiated state of advaita.

 

Mahi: `Ma' is contact, `ha' is Shiva and `i' is desire to see. This

means a detached desire to see and enjoy life, without the notion of

identification of oneself with the act. The basic desire to see is

still there. It is desirable to see, not run away from the world.

Mahi is `la', the symbol representing the wonderful world, the myriad

beauties of nature, and the waves in Her ocean of consciousness. The

trick is to be in the world and at the same time be detached.

 

Dhiyoyonah Prachodayat: This implies silence, as before.

 

Paro Rajase Savadhom: Beyond rajas is either satva, or tamas. In the

tamasic interpretation the third `hrim' destroys all dualities. `Ha'

is Shiva, `Ra' is is fire, `i' is the desire to destroy all

dualities, and `m' is the contact. In kaula mârga, all males are

considered Shiva, and all females Shakti. In the knowledge of

advaita, their act of voluntary choice and union both mentally and

physically become pure acts. If one acts not for the urdhvaretas but

for casual enjoyment; not out of voluntary acts of testing balance of

ego but using force and violence; then these very same acts become

not means for upliftment but cause for downfall.

 

The conversation between Shiva and Parvati was rewarded by Ganapati,

and the Guruparampara started that way.

 

Lakshmi, the all pervasive power of Vishnu is called Sri, the

auspicious one. She is the beautiful one. She gives both bhoga and

moksha. If you go with desire to Her, She will blend your spiritual

progress with material glitter which is imitation jewellery. She

shows Herself and Her true riches to the one who is dispassionate,

and approaches Her with divine oneness. When the Sri beeja is added

at the end of Panchadasi, it becomes what is known as laghu shodasi.

She is ever radiant and charming like a sixteen year old girl.

 

Tripura Sundari is an ocean of knowledge. She cannot be exhausted

even if one were to write a million volumes about Her. The best thing

to do is then do Her upâsana as She directs it. The best form of

upasana is to seek the source of knowledge as an observer; by not

running away from bondages; by not being attached to the results of

actions, but by acting out of divine will. This is the triple

combination of bhakti, jnana, and karma margâs. We will conclude

Tripura Sundari upâsana in Her own words: The more you know, the more

you love, the more you experience OM.

 

- Amritananda -sri vidya guru

 

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shri kamakotirupaji, harsha and other sri vidya uppasakas- please

elaborate on the inner meaning of sree lalita's panchadasi mantra in

a way that is intelligible to one and all in this forum....

 

the more i read shri amritananda's posts , the more i am falling in

love wit sree vidya tradition... it is fascinating, intriguing and

above all simply bewitching as sree lalita herself... in fact, i may

visit India very soon (maybe this fall as i had already planned ) to

study under shri amritananda -the shri vidya guru ! our kochu has

also mentioned in an earlier post that shri amritananda visited him

and so i think i consider myself really fortunate if shri amritananda

acceopts me as his disciple....

 

sree lalitambikayaii namaha!!!