LalithA SahasranAma: Kamesvara mukhAloka kalpita sriganesvarA

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Kamesvara mukhAloka kalpita sriganesvarA : Sri Ganesvara was formed

by her glances at Kamesvara.

 

Seeing the Devas fettered by magical figures set up by the Daityas,

Devi, by merely looking at her husband, gave birth to the great

Ganapati whose mantra is the twenty-eight syllables, by which the

fettering influences of the magical figures was destroyed and the

Devas released. Thus says the Brah. Pr ;"Then Devi Lalitha

looking again at the face of her Lord, smiled, and from the rays of

that smile a certain god arose, having the head of an elephant with

ichor flowing from the temples."

 

Or it has just been said that the embodied soul was destroyed, but

since it is eternal this is impossible. To remove this doubt, this

name, concerning the destruction of the soul [ the vehicle of the

soul, ie upAdh] is introduced.

 

Kamesvara, is the pure Siva without attributes; Glances : personal

knowledge [ of him]; Ganesvara : Gana the city formed of eight

things [puryastaka] consisting of [1] five karmendriyas [2] five

JNAnendriyas [3] four manas etc, [4] five prAnas [5] five bhUtas [6]

kAma [7] karma and [8] avidyA; and Isvara the lord; kalpita,

attributed.

 

The word Jiva means the man possessed of the idea of egotism and of

the idea that he directs the puryastaka. When these ideas are

destroyed by his knowledge of the [true] lof of the puryastaka,

which knowledge is created by ascertaining the true nature of his

own self, then as there are no qualities there is nothing to be

qualified.

 

The Siva-Sutras [iII, 42 ] says :"When the wearer of the garment

formed of the [five] elements is released, he again becomes supreme

and equal to the Lord."

 

Commentary : By the extinction of attachment, as described above,

the jiva [his embodiment] is destroyed, by removing the idea of the

direction of the puryastaka and he is wholly released from the seat

of egotism together with the elements which caused the origin of his

body an dno longer affect him, like one who wears a garment and

attains nirvAna [emancipation] hence he becomes equal to the supreme

Lord. Having entered into the substance of reality, the essence of

consciousness and bliss, and thus being entirely filleld, he becomes

that [reality] itself.

 

This is confirmed by a Sakti-Sutra which says:"When a man attains

consciousness and bliss [cit and Ananda] though body, life etc

appear, he attains the firm union with the [universal] consciousness

and [hence] emancipation [jivanmukti]. Another Sakti-Sutra

says, "This [universal] consciousness and bliss are obtained by

developing the mean [madhyavikAsa]." This [word] madhyikAsa means

the great Ganesa which is mentioned here. The manner of developing

the mean [madhyavikAsa] is said in the succeeding sUtra to be "by

the destruction of doubt". These words, `by the destruction

of doubt," are indicated in the text by "looking at the face of

Kamesvara". Delighted [harsitA] which comes in the next name is

indicated by the above sutra "attainment of consciousness of

bliss"; for further explaination of the above, the reader is

referred to the PratyabhijNAhrdaya

 

 

BhAskararAya's Commentary

Translated into English by R. Ananthakrishna Sastry.