Meditation

[Guest guest]

namaste,

 

It is said that Devi can be meditated as a

 

female form ,male form or without out any form.

 

Every one is familiar with meditation as Lalita.

 

How does one meditate in the male form or as

nishkala.

 

is meditation on Siva the same as meditation of Devi

in male form?or is there a separate meditation of

Devi as a purusha.

i request some body to explain this.

 

regards

 

 

 

 

 

 

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[Guest guest]

, satish arigela <satisharigela> wrote:

> namaste,

>

> It is said that Devi can be meditated as a

>

> female form ,male form or without out any form.

>

> Every one is familiar with meditation as Lalita.

>

> How does one meditate in the male form or as

> nishkala.

>

> is meditation on Siva the same as meditation of Devi

> in male form?or is there a separate meditation of

> Devi as a purusha.

 

1) Refer to the commentary on trishatii naama 22. ekAxarI

 

http://www.escribe.com/religion/advaita/m3978.html

 

and ignore the obvious typo-s and my very bad transliteration. Here

pUm rUpA is referred to virATa puruSha. This also talks about nirguNa

brahman.

 

2) Refer to the commentary on trishatii naama 154. kAntA for an

alternate view point.

 

http://www.escribe.com/religion/advaita/m5342.html

 

Here it says lalitA took the masculine form of kRShNa to bewitch the

world. I am not sure about the reference to tripuratApini upaniShad.

It may be some other work that is referred to.

 

3) In shivAnandalahari (like verse bANatvam ...) and many other

works identity between devI and nArAyaNa is established. So you can

take masculine form to nArAyaNa.

 

4) Keeping HER non-difference with shiva, shiva abhedaa vaa shivaa.

You can take the masculine form as shiva.

 

All the names and forms are limitations on the brahman. It is best to

meditate on HER as Self. Even if one cannot do that, one has to

remind himself/herself of this truth whenever possible (Aside: like

I remind myself of the fact [again and again] that when I see

the word enemy, it is internal and not external :-))) )

 

 

5) In most svAmi yogAnanda's prayers God is invoked as Father, Mother

and eternal Friend. Whenever I hear this and say this, my mind

internally translates it as shiva, shyAmaLa and kR^iShNa. God as

shiva is my father (pitA devO maheshvaraH), God as mother is shyAmaLa

(maata cha pArvatii devii, I see NO difference between various

aspects of ambaaL, refer to bahvRchopaniShad. But I like to meditate

on the form of mInAxI) and God as my friend brings to my mind

nArAyaNa. They are all one, yet beautiful to meditate on as three, as

appaya dIxita calls they are indeed ratna-trayii.

 

 

 

My 2c.

 

Ravi

sA eva Atma tato.anyaM asatyaM anAtmA.

[Guest guest]

shrIH

> 2) Refer to the commentary on trishatii naama 154. kAntA for an

> alternate view point.

>

> http://www.escribe.com/religion/advaita/m5342.html

>

> Here it says lalitA took the masculine form of kRShNa to bewitch

the

> world. I am not sure about the reference to tripuratApini

upaniShad.

> It may be some other work that is referred to

 

i heard that Padma Purana has some sentence like

..puM rUpA kRShNa vigrahA ...

 

saying kRShNa is male form of lalitA

>

> 3) In shivAnandalahari (like verse bANatvam ...) and many other

> works identity between devI and nArAyaNa is established. So you can

> take masculine form to nArAyaNa.

 

The following from "parashurAma kalpa sUtras" may also be

remembered

 

ekaiva shaktiH parameshvarasya bhinnA

caturdha viniyoga kAle

 

bhoge bhavAni samareShu durgA

kopeShu kAli puruSheShu viShnuH.

 

There is only one shakti, other than the Prakasha concept or shiva.

SHE manifests itself as bhavani during bhoga or creation.

during protection as durga, during destruction as kaali and after all

this

SHE takes the form of vishnu.

> All the names and forms are limitations on the brahman. It is best

to

> meditate on HER as Self.

>Even if one cannot do that, one has to

> remind himself/herself of this truth whenever possible

 

i think one can meditate on HER as self after one attained

citta shuddhi. As you said, may be one should atleast remember

this.

 

>(Aside: like

> I remind myself of the fact [again and again] that when I see

> the word enemy, it is internal and not external :-))) )

 

We may remember the PKS (parashurAma kalpa sUtrA says ) here which

says

 

antarbahishcaari prayante

vidwatjanAH antarAri nirmUlayante ..

 

the quote may not be exact.it says enemies are external and internal

and learned ones are intent on removing the internal enemies.(Hence

every one should concentrate on removal of internal enemies as Ravi

correctly said)

 

one may take external or internal according to their likes,however

the scripture remains unaltered.

if we see the context where sarabheshvara is mentioned in LS,

HE is referrred to right after Pratyangira. Now,Pratyangira is

mentioned saying that whoever tries to harm the upAsaka by

doing something will be finished by Pratyangira. Next comes

xetrapAla,and is mentioned that whoever robs the upAsaka will be

done by xetrapAla.Knowledge,austerities can't be stolen anyway.

 

 

We saw from PKS that there is no difference between Narayana and

Devi. ParashurAma is an avatAra of Narayana and hence not

different from Devi.so PKS is indirectly revealed by HER.

>God as

> shiva is my father (pitA devO maheshvaraH), God as mother is

shyAmaLa

> (maata cha pArvatii devii, I see NO difference between various

> aspects of ambaaL, refer to bahvRchopaniShad.

 

we should remember,

satyaM ekaM "lalitAkhyaM" vastuH tadAdvitIyaM....

 

other forms of ambaal are no different from lalitA.

 

regards

> My 2c.

>

> Ravi

> sA eva Atma tato.anyaM asatyaM anAtmA.