LalithA SahasranAma [256] visvarUpA]

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visvarUpA : Omnipresent

 

By nineteen names indicating the difference between jiva and Isvara,

the text proceeds to parise Devi under both forms.

 

In the order of creation, the first manifestation is darkness

[tamas], the next is that of mahat, then that of the threefold

egotism [ahamkAra], next the five subtle elements beginning with

sound; among these are the five energies of knowledga [JNAna] and

the five energies of action[kriyA], in these energies the former

five individually generate the five senses [jNanendriyas] and

collectively the antahkarana. The latter five generate individually

the five organs of action and collectively the prAnas. The sound and

the others- four subtle forces generate the five gross elements.

This is an established doctrine. There the caitanya manifested

through the gross, subtle, and causal vehicels respectively termed,

visva, taijasa, and prAjnA; these manifested ones [three groups of

vehicles] respectively are turned vaisvAnara, hiranyagarbha and

Isvara.

 

The Supreme Being [ParamAtman] manifested in the antahkarana in its

causal form is Hiranyagarbha, in prAna in its causal form is

sUtrAtman; when manifested through these two vehicles without

differentiation it is antaryAmin. These three alone are termed

respectively BrahmA, Visnu and Rudra. We have here explained the

three divisions, namely the individual jiva, [visva, taijasa and

prAjnA], the collective jiva, [vaisvAnara, hiranyagarbha and

sUrAtman], and ParamAtman, according to the opinion of those who

follow the Upanisads.

 

In this theory they accept only three states, namely waking,

dreaming and sleeping, and three functions, namely creation,

preservation and destruction. In the Tantrika theory the followers

of it accept in addition two more states, namely ecstatic [turiya]

and the state beyond ecstasy, and two functions, namely tirodhAna

and anugraha [ for meaning of these two refer names 270 and 273].

Those beings endowed with these two states ie fourth and the one

beyond it and their functions, namely jiva and Isvara respectively

should also be added. Thus three are five divisions.

 

Here there is no contradictory theory as between those who hold that

there are three or five causes [of creation] because this system

proceeds from the distinction between the gross and subtle aspects.

Since in the sleeping state the prAjnA [jiva is in the statae

called so] becomes Brahman, he is no longer jiva, but the jiva is

then not the Supreme One [ParamAtman], because it is associated with

a trace of avidyA. Hence because the vehicle of the jiva in the

sleeping state is kArana, the vehicle of the jiva in the fourth is

declared to be mahAkArana. Beyound that [ie in fifth state] as the

Siva-sUtra [iII. 26] says, "One above it becomes equal to

Siva". That is semi-equal to Siva. Beyond that as the Sruti [Mund.

Up., III. 1.3] says, "The spotless one attains the highest equality."

 

Here the meaning of highest equality is unity. From this explanatin

if follows that owing to the absence in those two states [4th and

5th] of the full perfection of jiva or of Siva, they are not

separately enumerated by the followers of the Upanasids. Similarly

the same reason is given for not taking into account the state of

swoon in that work. [VedAnta-sutra, III.2.13] "In him who is

unconscious [in a swoon, etc] there is a half union; on account of

this remaining."

 

The five vehicles of jiva may be recognised as the five sheaths

[kosas], the tirodhAna and anugraha functions of Isvara and Sadasiva

are otherwise called the producers of bondage and release. These two

states beyond Rudra [4th or 5th] are not wrongly stated since they

are supported by the Saiva scriptures. "Isvara the visible one

[bahirunmesa may mean manifested clearly] and SadAsiva is momentary

[nimeso'ntah, unmanifested or partly manifested]."

 

VisvarUpa : Visva, tha jivas in the waking state manifested through

the gross elements, and VaisvAnara is he who is the aggregate of the

jivas. Rupa, form ie these two are her forms.

 

Or, by the preceding name [255] is meant that she is inseparable

form the universe; hence this name expresses that Devi is in the

form [rUpa] of the universe [visva]; the meaning is that her form is

the universe itself and she has no other form except this as the

supporter of the universe. The Visnu Pr. Says, "Just as the

plantain tree cannot be seen independently of bark and leaves, like

wise the universe, O Lord, is seen, depending on you only." The De.

BhAg.Pr. Also in the first book mentions, "I myself am the universe

and there is no other permanency."

 

Or, vi, separate, svarUpa, a dog's form- the evolution of human

being [jivabhAva] of Brahman directly is the lowest kind of form,

comparable to that of a dog; so, inferior service is called svavrtti

[dog's service, see Manu Smr.]; the lower human existence

[pasubhAva] is called SvarUpa [ a dog's form of the devotees], vi

released by means of Devi's grace.

 

Or Tripurasundari has sexteen parts, of this there is no doubt, this

is explained in the VasanAsubhagodaya. "There are fifteen pars

[kalAs] from the darsa, to PurnimA [the names of the days of bright

fortnights], the sixteenth part is to be known as existence-

knowledge-bliss [sat-cit-Ananda]" In the moon's disc there is

one kalA [the sixteenth] called Sada [eternal] devoid of growth or

decay. The other fifteen are moving to and fro, ie waxing and

waning. Though Devi is not separate from any of them, the KalA

called it cit [the sixteenth] is termed Tripurasundari; the others

are termed respectively from Kamesvari to CitrA, according to the

days of the forthnights. In the PaNcadasi-mantra also which is

inseparable from these, there is one syllable which is to be known

from the teacher which is of the form of cit and by reason of its

being contained in the PaNcadasi is known as SrividyA. The fifteen

syllables known to all the devotees are of the form of nityAs; thus,

the moon's disc, Devi and the fifteen-syllable mantra are one.

 

The Fifteen syllables belonging to the fifteen kalAs also become

one. Hence there are three divisions of fifteen days and of the

fifteen syllabes, as the three divisions [kUtas] of days, namely

NandA, BhadrA, JayA, RiktA and PurnA, corresponding to the vAghava

group [of the PaNcadasi Mantra]. Hence the followers of Taittiriya

SakhA repeat the names of the nights of the bright fortnight in

three divisions.

 

The Sruti [Tai. BrA. III. 10.1] says, "[1] darsa [2] drstA, [3]

darsatA [4] visarUpA and [5] sudarsanA; [6] pyAyamAnA, [7]

ApyAyamAnA, [8] pyAyA [9] sUnrtA [10] irA, and [11] ApUryamAnA [12]

pUraymAnA [13] pUrayanti [14] pUrnA and [15] PurnamAsi." Thus

they repeat the names of the days [of the bright forthnight] also in

three divisions. The Sruti Tai, BrA. III. 10.1:"[1]samjNAna, [2]

vijNAna [3] prajNAna [4] jAnad, and [5] abhijAnad; [6] samkalpamAna

[7] prakalpamAna, [8] upakalpamAna [9] upaklpta and [10] klpa, and

[11] sreyas [12] vasiyas, [13] Ayat, [14] sambhUta and [15] bhUta."

 

The Sruti verifies the explanation of day and night of [bright

fortnight] of these two sections [anuvAkas] above quoted. The Sruti

[Tai. BrA. III. 10.10] says, "These two sections, saminAna,

vijNAna, and darsA, drstA, are the names of the days and nights of

bright fortnight" Though the three divisions are here proportioned

equally [ie five in each], yet when the 10th day is merged into the

eleventh, the latter is treated as part of the tenth, as it is

said, "The pure twelfth day is to be observed intact"

 

Consequently the twelfth day takes the eleventh. So in the mantra [

of PaNcadasi] the second divison is composed of six letters, whereas

the last one has four letters. But as the others [seers] make no

such exception [vedha], in the other mantras of Surya and others of

[PaNcadasi], the three divisons are equally proportioned. With this

idea Lolla says in his commentary on the Subhagodaya, "Though the

kalA called ApUryamAna [11th one] which belongs to the last group,

Candra-Khanda [ie Agni, Surya, and Candra are respectively the

deities of the three divisions of the mantra] yet it is included in

the second divison [surya-khanda], and it should be taken that the

kAlAs, irA and ApuryamAnA [10th and 11th] are one and the same as

the latter is a part of the former." As to the fifteen deities [of

days and nights] and the manners of worship as well as the use and

to the letters for the fifteen-syllabled mantra, and as application

to Siva, Sakti, MayA, SuddhavidyA, etc, according to Samaya and

Kuala Schools these practised, should be learned from the candrakalA

[Tantra]. So as there is no distinction [between the syllabes, the

days, deities, etc], so the word visva, though it indicates the

fouth night of the bright forthnight, also means the fourth syllable

of the first division [called vAgbhava-kUta]; for the mantra and the

tattva of SuddhavidyA, ie Devi is inseparable from these three [the

fourth night, the fourth syllable and SuddhavidyA].

 

 

..... to continue

 

 

BhAskararAya's Commentary

Translated into English by R. Ananthakrishna Sastry.

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Continue from message 16295

 

Or visvarUpa in the neuter gender, means the fifth day of dark

forthnight. The Sruti [Tai, BrA, III. 12. 1] says, "[1] Prastuta [2]

vistula [3] samstuta [4] kalyAna, and [5] visvarUpa; [6] sukra [7]

amrta [8] tejasvin [9] trjas and [10] samiddha; and [11] aruna [12]

bhAnumat [13] maricimat [14]abhitapat and [15] tapasvat. " The

nights of the same are "[1] sutA [2] sunvati, [3] prasUtA [4]

sUyamAnA [5] abhisUyamAnA; [6] priti, [7] prapA, [8] sampA [9]

tripti [10] tarpayanti; and [11] kAntA [12] kAmyA [13] kAmajAtA [14]

Ayusmati and [15] kAmadughA. " The Prastuta, vistuta, the sutA,

sunvati these two sections are the names of the days and nights of

the dark fortnight." The meaning is, Devi is manifested in the form

of all the deities of the nights and of the days [of bright and dark

forthnight]. Hence one who knows them acquires special merits, so

the Sruti declares. The Sruti [Tai. BrA. III. 13. 10] also

says, "One who knows the deities who produce honey and saturate the

body with it, in him is produced honey from the Baindave. His

sacrifices and good works become effective. To him who is ignorant,

they produce no honey and his sacrifices and good works become

ineffective." Produce honey, the deities of nights, and saturate the

body with it, those of the days. For the Sruti [Tai, BrA. III.

10.10] says, "Those nights of the bright and dark forthnight are the

producers of honey [madhukrt ]; their days cause it to flow

[madhuvarsini]. " Sacrifices and good works: devotional work.

 

When the place of Dakini and other Deities [refer for Dakini etc…

names 484 to 534 ] is saturated by the waking up of Kundalini, by

causing the honey to flow [in SahasrAra], whatever works he does

become effective, external actions such as sacrifice, etc. become

fruitful. In the absence of that [flow] in which time the actions

are performed, that time is productive of death of these actions

[ie] they become ineeffective. This is explained in the CandrajNAna.

Tr. "Of those who are able to produce the flow of honey in the

Baindava and whose bodies are cool [by the nectar], the sacrifices

and good works become fruitful in course of time. Of those who are

devoid of the inner flow and whose minds continue scorched, death at

once terminates all their actions. The consumer of time alone[Devi]

produces honey and causes it to flow. To him who knows, comes the

flow of nectar from the Brahmarandhra. Vaidehi [srividyA belonging

to Videha, Manmatha] who is SaraghA [lit. bee] and who is the

destroyer of time, has created through the days and nigts [of

deities of bright and dark fortnights] this VidyA [indicated] by the

fifteen syllables".

 

Kalakarsini, the destroyer of time, is the name of a deity. One who

knows, the distinction, namely that between madhukrt, as the night

deities, and madhuvarsini as those of day. Vaidehi, the wife of

Videha, Kamesa. This VidyA, PaNcadasi. Sruti [Tai. brA. III. 10.9]

says, "The founder Vaideha, composed the weeks, of the day and night

deities by [fifteen syllables, of the mantra]." SaraghA, honey bees;

Devi is also called a bee because she produces honey. The Sruti

[Tai. BrA. III. 10.10] says, "She [Devi] is bee, fire is the honey".

 

 

 

 

 

BhAskararAya's Commentary

Translated into English by R. Ananthakrishna Sastry.

[Guest guest]

I love this passage -- what is that abbreviated source?

>The Sruti [Tai. BrA. III. 13. 10] also says, "One who knows the

>deities who produce honey and saturate the body with it, in him is

>produced honey from the Baindave.

 

 

Max

 

 

--

Max Dashu

Suppressed Histories Archives

Global Women's History

http://www.suppressedhistories.net

 

 

[Guest guest]

Max,

 

Well, here's my guess:

 

Taittiriya Brahmana

"The Taittiriya Brahmana consists of three voluminous books...."

http://www.sanskritweb.net/yajurveda/

 

, Max Dashu <maxdashu@l...> wrote:

> I love this passage -- what is that abbreviated source?

>

> >The Sruti [Tai. BrA. III. 13. 10] also says, "One who knows the

> >deities who produce honey and saturate the body with it, in him is

> >produced honey from the Baindave.