PANCHASTAVI - 2

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PANCHASTAVI

 

 

 

Panchastavi is a peerless treatise of five hymns sung in Yogic

language in praise of the divine mother Sri Lalita

Mahatripurasundari. It is devotional in nature and yogic in content.

It is indeed a composition revealed to a great seer. An earnest

student of utmost piety could make out esoteric explanations of

allegoric descriptions regarding Kundalini in a variety of ways from

the very melody of these verses of different rhymes, only with

spontaneous help from an advanced yogi of the Shakta tradition.

Reading the verses, or hearing them sung is like coming upon

priceless gem hidden in the cavernous interior of the Himalayas, as

the Upanishadic utterance corroborates. "The daring intellect gives

up all joy and sorrow for developing concentration of the mind on the

self-luminous Deity by meditating on the Eternal Being, who, hidden

with the knowledge of the world, located in the intellect in the

intellect and lodged inaccessibly, is hard to see".

Shakta school holds Advaita as the ultimate reality in an

equal perspective with Kashmir Shaivism and of the same ideal as of

the monastic Vedanta. This is evident from the sacred and mysterious

monosyllable (Pranava) attributed to each thought and consisting of

the corresponding seed-letters (Bijaksharas). The Pranava of Vedic

thought is AUM. Correspondingly, the Shakta and Shaiva schools

use `Hrim' and `Aham' respectively. Since all the Pranavas end in the

Bindu, it is natural that the Bindu is the material cause for all the

factors. It is the unconditional Brahman or the all-pervading Supreme

Truth from which emanate all the conditional entities. Paraa-Bindu is

the immeasurable entity into which this entire manifestational

phenomenon finds repose. This power of creation and absorption, quite

inseparable from its holder Shiva, is called Shakti. The

magnificence, grace and beauty of this primordial Power make up

eternal bliss. In consequence, there is a latent agreement among all

mankind and this truth must be the one we seek. Accordingly,

religions in general are at one with each other. Each has a

philosophy antagonistic to the special dogma of the other. The Vedic

Rishis have already declared, "The Brahman is surely different from

the known, and again, it is above the unknown – such was the

utterance we heard of the ancient teachers who explained it to us"

(Kena 1.4). The Panchastavi manures growth in consciousness to that

sublime truth.

Shiva is the transcendent self, the divine power of

conservation and Shakti is immanent, the divine energy of pulsation

(Spanda). The appearance of both is like the two sides of the same

coin. The Tantra declares, "His energies are evident in the multiform

manifestation and the holder of the energies is Maheshwara – the Lord

of the Lords, Paramashiva himself". the Upanishad says, "His

(Paramashiva's) Parashakti is manifold, as described in the Veda, the

natural energies of knowledge, power and action" (Swe Upa IV 10).

These conjoint with the powers of concealing (Pidhaana) and favoring

(Anugraha) of Shiva constitute the fivefold glory of Sri Parashakti.

This is further made clear by Kshemaraja in one of the

benedictory verses in his commentary on Stavachintamani of Bhatta

Narayana: "We bow to Shiva who, enjoining his fivefold glory, reveals

the spiritual Shakti, the power of consciousness and bliss".

Parashakti is therefore Yoni, the original source, the Supreme Mother

whose five glories Chit, Ananda, Iccha, Jnana and Kriya, are praised

through the five celebrated Hymns of the Panchastavi from the fifth

to the first respectively.

There is also a belief regarding these five hymns among the

Kashmiri Pandits, among whom this book of hymnal prayers has been

very popular. It is said that the five hymns were representatively

given out through a threshing plate or mortar, a grindstone, a

hearth, a pot and a broom. The scriptures indicate that the use of

these articles becomes the cause of committing indirect sins in

households. Performing the five kinds of sacrifices may ward off the

effects of sins. This was the advice of Sri Shankaracharya to a

Vaishnava whom the former had defeated in Shastrartha. The five

sacrifices, Pancha Mahayajna, ward off the five kinds of sins, the

causes of sufferings, ignorance, egoism, attachment, aversion and

desire to cling to life (Yoga sutras II.3).

1. Brahma Yagna – Recitation or study of the Vedas removes ignorance.

2. Deva Yagna - Oblation made to the gods through fire, remove

egoism.

3. Pitr Yagna – Obsequial offerings remove attachment.

4. Manava Yagna – Hospitality removes aversion.

5. Bhoota Yagna – Love for all beings removes the desire of clinging

to life.

 

There are different opinions regarding the authorship of Panchastavi.

Some attribute its authorship to Sri Adi Shankaracharya, some to

Kalidasa, others to Abhinavagupta and still others to Dharmacharya, a

Siddha from Kashmir.

Since Srimadacharya is the acclaimed author of

Saundaryalahari, it may not be correct to think that this great

commentator of the Prasthanatrayi should have authored an equally

famous treatise on yoga of almost the same type. Moreover, it is a

work of a later period than that of Srimadacharya. The translation

and notes that I have used are by H.H. Sri Swami Lakshman Joo Maharaj.

 

 

LAGHUSTAVA – The light means

 

Laghustava, the first hymn of Panchastavi, is sung in praise of

Paraabhattaarikaa Mahatripurasundari, the goddess of Supreme Beauty

and Wisdom who pervades the three functional aspects of

manifestation. Ever splendid in Her fivefold glory, She is here

praised in gross form which she assumes according to the traditional

contemplation of an earnest seeker as Tripura Bhairavi, while the

ultimate truth remains openly concealed in Her Infinite Supreme Self.

In this hymn, Sridevi is praised as Kriya Shakti – the predominating

power of activity- which has close relevance to Mantroddhara Vidhi –

the way of elevation through mantra. This approach of worship is made

through Anavopaya, the light means in which even meditation is held

to be a Kriya – physical or mental activity. It also uses Kriya in a

gross form e.g. repitition of a mantra, worship of the deity, an idol

etc. Anavopaya is therefore the light means and that gives this hymn

the name Laghustava.

Mahatripurasundari is described in this hymn as Vichitravarnanavati –

of varied hues and sounds – in relation to Bijakshara or seed-letters

of Mantra and Varna, which originate from Nada or inarticulate sound

of revelation, and get absorbed in deliberation – Jyotirmayi

Vangmayi.

 

In the benedictory verse, prayer is made to Sri Mahatripurasundari as

the deity of light and sound, for removing the sin of ignorance.

 

eindrasyeva sharaasanasyadadhatii madhye lalaaTaM prabhaam

shaukliiM kaantimanuShNagoriva shirasyaatanvatii sarvataH .

eShaa.asau tripuraa hR^idi dyutirivoShNaaMshoH sadaahasthitaa

ChindyaannaH sahasaa padaistribhiraghaM jyotirmayii vaa~Ngmayii ..

1 ..

 

" May that Divine Deity of light and sound, perceptible in this form

of Tripura that shines with splendor like the multihued bow of Indra

at the forehead, overspreads soothing luster like the moon on the

head and reflects eternal brilliance like the ever shining sun in the

heart, remove all our impurity, in a moment of grace, to reveal Her

glory through the mystic triple seed formulae called Bija mantra". 1

`That' refers to goddess Mahatripurasundari, who is the

wondrous delight of that consciousness which is supreme and

unsurpassable, who is effulgent by its own light and who permeates

the three states of life like oil (triShu chaturthaM

tailavadaasechyam - Shiva Sutra III-20). She is Parashakti,

Paramashiva, Parabrahman, the supreme beatitude or ultimate reality

to be realized by constant and vigorous practice of supreme yoga with

Divine Grace. Therefore, sages express the Supreme Being in the Vedas

by the pronoun `That' (sa tatpadaarthaH paramaatmaa –

Sarvasaaropanishad). The Tantra says, "That Devi who resides in all

creatures".

 

Light and sound – Supreme consciousness is actually Shiva and Shakti,

Prakasha and Vimarsha. Shiva and Shakti are two only by connotation;

by denotation they are one and the same Reality. Prakasha or light is

the illumination or knowledge as the nature of the Self. There is

predominance of Shiva Bhava. Vimarsha is Spanda or Kriya. Its

potentiality is called Shakti. Vimarsha literally means thinking or

ideation. There is predominance of Shakti Bhava. There is no material

activity. All activity is mental. Vimarsha consists in completely

withdrawing oneself from all voluntary thinking. A spontaneous

thinker (or doer) is, at the same time, a natural spectator of his

mind. This leads to Sahaja Samadhi, undisturbed equipoise. Light and

sound stand for revelation and consciousness respectively, or Shiva

and Shakti.

 

The very form of Tripura refers to the primal energy

Parashakti transcending the three divine deities – Kali, Lakshmi and

Saraswati, who represent threefold manifestation. Parashakti is the

divine power of the transcendent master Paramashiva, unconditionally

inseparable from Her. Parashakti Tripura is the supreme consciousness

that illumines the three states of waking, dream, sleep in the

microcosm, and BhuH, BhuvaH, SvaH (Paraa, Paraaparaa and Aparaa) in

the macrocosm. She is described here as the luster of the supreme

spirit, perceived at three spots in the body – forehead, head and

heart, depicting Her powers of knowledge, activity and volition

experienced by the devotee during meditation or worship. Each of her

three inherent powers (Jnana, Kriya and Iccha - paraasya

shaktirvividhaiva shruuyate swaabhaavikii j~naanabalakriyaa cha . –

Sweta. Upanishad VI.8) is explained in its triple symbolism, namely:

1. Poojasanketa

2. Cakrasanketa

3. Mantrasanketa

 

Multihued bow of Indra at the forehead – The aspect of knowledge is

represented in the forehead. According to Poojasanketa, the goddess

Tripurasundari bears in the center of her forehead, splendor and

power of knowledge. It refers to the knowledge of creativity or power

of multiplicity of creation and is compared for the purposes of

worship to the multihued bow of Indra. According to Chakrasanketa,

the forehead refers to Ajna Chakra, the place of concentration for

the yogis. The first evident appearance of Parashakti is in the

knowledge aspect. Manifestation, indeed, begins with sound. The

unbeaten sound, Anahata nada, expresses itself first in the Vedas.

Thence all kinds of knowledge takes the form of activity. The seat of

knowledge, in an individual body also, is the forehead. Ordinarily,

by the very first look on the forehead of a person, one can know

about his or her mood, intention or tendency of behavior etc. since

knowledge gives color to thought, the energy of knowledge expresses

itself in multiplicity, both in an individual and in the universe.

Its symbolic expression is illustrative of the multicolored bow of

Indra, meaning the rainbow. By way of Mantrasanketa, the mystic

Bija `Aim' is revealed here. Primordial knowledge is expressed

through the universal sound called Shabda Brahma. This sound gets

thick and becomes audible through the three Vedas. The first mantra

of Rig Veda begins with `a' and the first mantra of Yajur Veda begins

with `i'. `a' + `i' = `ae'. Again, the first mantra of Sama Veda

begins with `a'. Then `ae' + `a' gives `ai' sound. The syllable `ai'

therefore represents the three Vedas. This connotes Existence-

Knowledge-Bliss aspects of Brahman. To express the non-dual

Parabrahman is the final import of the Vedic triad. Bindu is added to

the letter `ai'. Thus Aim being the combination of the vowel letters

from a to am, governs all multifarious sounds. Therefore, the non-

dual Shakti of Shiva in Her knowledge aspect is represented in Aim

mantra. It is the Saraswata Bija and the presiding deity is

Saraswati, the goddess of learning or speech. The first appearance of

speech being Pashyanti, concentration is focused in Ajna Chakra in

the forehead. The place of Kundalini, when active towards

manifestation, is the pelvic plexus in the human body. It is

named `AdhaH Kundalini'. The three main nerves Ida, Pingala and

Sushumna originate here. There it is termed Yukta Triveni. When

Kundalini is awakened from the mystic slumber, it moves like

lightening to reach Sahasrara where it becomes Urdhwa Kundalini and

is termed Mukta Triveni. Kundalini is the yoni, the place of

emanation of all kinds of energy. It is the subtler Kandarpa Vayu and

not prana. She resides in the triangular space at the bottom of spine

in the Moolaadhaara Chakra. The Sanskrit notation of the vowel `Ai'

resembles a triangle. Thus this Bija is full of the power points of

will, knowledge and activity, with a predominance of knowledge

aspect. With bindu above, it is the forceful Bija mantra, constant

repetition of which, followed in a traditional way, awakens

Kundalini.

 

Overspreading….like the moon – Kriya Shakti is represented in the

head. According to Poojasanketa, it means that the Goddess spreads

from the head, clean and white luster of the energy of activity on

all sides like the moon. She is worshipped as the universal mother of

peace and love. According to Chakrasanketa, the head refers to the

seat wherefrom the power of activity works. Knowledge has its source

in thought and this knowledge along with thought becomes the cause of

activity. Jnana Shakti is predominated by Kriya Shakti. Clear and

white luster of the moon is symbolic of the pure intellect in

Sahasrara, wherefrom activity is executed in the balanced and

fruitful way. Therefore, the place of luster in a person is the head.

Activity takes place only when it is conceived in the brain. It

elevates knowledge, making it concrete, which is a successful means

of sincere Sadhana towards emancipation. According to Mantrasanketa,

the seed mantra `Klim' is revealed. Knowledge of the supreme spirit

manifests in the inarticulate sound called Shabda Brahman. It is

indistinct Anahata. The vowels a to am denote this sound. When the

consonants ka to la combine with the vowels, distinct or articulate

sound is produced. Therefore `kla' stands for creation coming to the

state of preservation, where knowledge assembles for activity. `i'

stands for clear conception which is only a transformation of the

power of perception. Bindu connotes non-dual Parashakti in the

universal manifestation. It is the state where there is no

assumption. It is the junction where there is fulfillment of all

desires (Kamakoti). It is the state of soothing luster. This Bija is

called Kamaraja Bija. The deity of this Bija is Mahalakshmi or

Lalita, who is evident in two forms. As Kali, she is malign and works

fear and panic in the heart of the timid and the unwary. As Lakshmi,

she is benign and acts as a foster mother to the knowing and the

tenacious. Thus, Klim stands for the Kriya Shakti aspect of the

supreme Parashakti. It is the second stage of speech known as

Madhyama. Its place of pronunciation is in the head. The vowels help

the consonants to produce articulate sound when ideas begin to take

the form of words.

 

Reflecting……ever shining sun – the place for Iccha Shakti or the

power of will or volition is the heart. According to Poojasanketa, it

means that goddess Mahatripurasundari, in her aspect as Iccha Shakti,

is eternally established in the heart like the glory of the sun. in

the filed of Chakrasanketa, the power of volition refers to Anahata

Chakra. It is the ever-aware will that pervades the powers of

knowledge and activity. The center remains ever fresh just as day is

bright with sunlight and wards off all evil in its presence. When

knowledge predominates over activity, it leads back towards release,

the final beatitude of life. Then the power of thought Iccha Shakti,

is at work. The place of this power is the heart, the center of

involution and absorption. The heart symbolizes complete

comprehension when all trash (Samskara) gets burnt as wee see that

all filth is destroyed when the sun shines bright. The power of

thought predominating over the other powers of knowledge and action

thus works towards serenity, which leads to the realization of

universal oneness, called Supreme state of Consciousness. The

presiding deity of this power is Gauri, rightly called

Mahatripurasundari. Her glory is described, for the common man, as

that of the sun, and as worthy of attainment. The awareness is ever

alive in the heart of an earnest devotee of the divine mother.

According to Mantrasanketa, the mystic letter `Sauh' is revealed. The

mantra Sauh is explained here in the light of Iccha Shakti. This

power is also called Visarga Shakti, the energy of release. Visarga

connotes pouring of ambrosia or the final beatitude. The trichotomy

of the world phenomena (maata, meya and maana) is absorbed into

oneness or the sameness – Sattaa Saamaanya Avasthaa (as explained in

Yoga Vasishta), just as sun's blaze reduces all inflammable objects

to ashes. Then all duality disappears. The glory of the blissful sun

of spirituality pervades the manifest and unmanifest universe.

The seat of this Bija is the heart. Analysis of the mantra is: `sa'

means `with', `ou' stands for determination and Visraga for release.

Thus "With determination, this Bija brings about release from all

bondages" is what the mantra means. This Bija is also called Paraa

Bija (especially by Trika tradition). On its accomplishment,

Mahatripurasundari reveals the supreme reality as herself and as

Sadhaka's own self. Also, `Sa' represents Jiva constituting of 31

Tatvas from Prithvi upto Maya. `Au' stands for Suddha Vidya,

Sadashiva, and Ishwara Tatvas as also the Iccha, Jnana, Kriya Shaktis

of Tripura Bhairavi. This is represented by Shoola Bija, which is

aptly adopted by Shaiva Tantra rather than Srividya. Hence I omit

discussion of this Trishula concept. Visarga represents the display

of powers by Shakti inherent in Shiva. It is the level where an

advanced aspirant feels an influx of an internal delight owing to the

awakening of the Kundalini. It is rightly called Kshobhaatmaka

Visarga, the process of flow of the five cognitive energies that

swell up out of sheer delight. There is no physical sexual contact at

all though this is the orgasm of the real Brahma Maithuna. This is

also called Jnana Mudra. This Bija is also referred to as Bhairaveeya

hridaya or Bhairava's heart in Paraatrishikaa. By chanting this

mantra with concentration, volition turns into determination for

release from the bonds of the world and attainment of the final

beatitude. This mantra is also called Vaadava mantra since it burns

all action through knowledge to find repose in the supreme self. In

the order of manifestation or srishti krama, it is the state of

Vaikhari, the spoken word of spontaneous delight.

 

Impurity – Impurity (Mala) accumulates because of ignorance of one's

real nature. Therefore, bondage of the individual is due to his

innate ignorance. It is primary limiting condition (Apurnatva)

brought about through Aanavamala (appurNatvamaaNavam) from the

universal consciousness to limited individuality, Anutva. Iccha

Shakti of the Supreme comes to limitation. Aanavamala is of two

kinds – 1. Paurusha Ajnana – ignorance innate in the very being of

the individual self. 2. Bauddha Ajnana – ignorance inherent in the

intellect. This impurity makes the Jiva consider himself to be a

separate entity, cut off from the universal stream of consciousness.

This is the subtlest impurity.

There are two other impurities of subtle and gross nature.

Mayiya Mala and Karma Mala make the Jiva further limited when he

comes in association with Ashuddhaadhwa, the impure path. Mayiya Mala

brings about the consciousness of difference (bhinnavedyaprathaatvaM

maayiiyam), because of the differing limiting adjuncts of the body

etc. This comes about when Jnana Shakti of the Supreme comes to

limitation. Then further limitation is brought about by Vaasanas

(shubhaashubhavaasanaamayatvaM kaarmaam), the residual traces of

actions done in previous births under the influence of desire. This

is Karma Mala (mala means impurity). All the impurities must get

washed off before identity with the Supreme Self is realized. We who

are all troubled by birth and death and have various kinds of

attachments, should pray for the destruction of our sins so that the

supreme Self is realized. The author confirms his realization of

identity with the light aspect of the Ultimate. In addition, the

author, having realized the Supreme, desires to bring about the

recognition of the Supreme by the people of low understanding.

 

In a moment of grace – Soon after the ignorance gets destroyed,

effulgent glory of atman is revealed in a flash

(sakR^idvibhaato.ayamaatmaa - Chandogya Upanishad 8.4.2). The author

holds that soon after taking to meditation on Mahatripurasundari that

grace comes in a sudden surprise and is also a spontaneous event.

 

"To reveal Her glory through the mystic triple seed formulae

called Bija mantra " – The substrate of the universe in all its

phases comprises the three divine mystic forms appearing when

uniformity of the three basic Gunas or qualities gets shuffled. The

Divine Mother is then manifest in everything in triple form.

Literally Tripura means `Puraa tri', she who is prior to the three

Supreme powers. She is the fourth, the incomprehensible,

unperceivable, formless, fine and beyond what we can best think of.

Therefore, it is the mystic triad. Sruti confirms it by saying, "who

can know the knower". With the realization of the powers of

knowledge, activity and volition according to Chakrasanketa and by

chanting constantly the great Mantra with perfect concentration at

the forehead, the head and the heart according to the Mantrasanketa,

Mahatripurasundari, who is Being and Becoming or Prakasha and

Vimarsha both in one, reveals Herself in a moment of grace

mysteriously. Chanting of the formula with concentration in the

indicated places, is undertaken by an earnest aspirant in accordance

with Tantra tradition under the direction of a competent preceptor as

given in Mantroddhara Vidhi (mantroddhaaravidhirvisheShasahitaa

satsampradaayaanvitaH).

 

In the train of alphabet (Matrika), the letters ya, ra, la, va are

called Antastha. These letters adopt the sound just like the vowels

and connote refinement in the fulfillment of Sadhana. This further

develops into eagerness as suggested by the Ushma letters Sa, s^a,

sa, ha. Ushma means heat or eagerness as these are pronounced with

greater force. Ha is the last letter. It connotes certainty. A stands

for Shiva and ha stands for Shakti. The two letters combined and with

Bindu connote perfect awareness of Parashakti or Parabrahman.

Therefore `Aham Brahmasmi, Shivoham, Aham Brahmaswaroopini – these

great sentences from the Vedas (Mahavakya) point to the same reality

which is ultimate and supreme.

 

In the next verse, the author describes the first seed-letter Aim:

 

yaa maatraa trapasiilataatanulasattantuutthiti spardhinii .

vaagbiije prathamesthitaa tava sadaa taaM manmahe te vayam .

shaktiH kuNDaliniiti vishwajanana vyaapaarabaddhodyamaa

j~naatvetthaM na punaH spR^ishanti jananii garbhe.arbhakatvaM

naraaH .. 2 ..

 

" O giver of boons! We concentrate on that Matraa (syllable) of

speech which is established in the first seed-letter of the great

formula and which resembles the sprouting Trapusi creeper. It

represents that power of Kundalini, which is about to begin the

creation of this universe. Men, who know this secret, do not fall

again into the cycle of birth and death".

 

There is no name addressing the diety in this verse. The tradition

suggests that the word `Varadaa' (giver of boons) from the next verse

should be used here. Sridevi grants the boon of release from the

dualistic sense of the world. it is an experience of oneness in all

the trichotomic nature of manifestation. Authority, evidence and

theorem – all the items of duality, get merged in that realm of

Parabrahman Paramashiva, which is eternal existence and Supreme

beauty. This happens by the grace of Sridevi only. Shiva, one's own

essential Self, is recognized by means of Shakti

(shaiviimukhamihochyate - Vijnanabhairava 20).

 

The first sprouting seed of Paraa is Pashyanti. While abiding in Her

own glory of Sadashiva Tatva, She begins to spread forth through the

power of knowledge. She is very subtle and lovingly bright like the

tender stalks of sprouting Trapusi fern. This is represented by the

seed-letter Aim.

 

Trapusi is a kind of fern whose first sprout is as tender, delicate

and beautiful as the super-fine rising Kundalini. Hence the simile.

This herb is used by Unani physicians for trating certain diseases.

It grows commonly in Kashmir.

 

Kundalini here refers to Urdhwa Kundalini. The reference is also to

prana Kundalini which works at the physical level. It expresses

itself in the form of life in the body. It is only partially awake,

just for maintaining normal life in the body. When it is awakened,

the body throbs with radiant life, which is evident in the Yogi's

forehead. The more it is awakened, the more youthful energy the yogi

exhibits in the body.

 

"Men, who know this secret, do not fall again into the cycle of birth

and death" – this refers to earnest devotees of Divine Mother, who

are blessed with the realization of the Self, which is purely a

subjective experience and does not admit of exposition in words.

Therefore it is said to be a secret. Moreover, Kundalini Jnana is

available to earnest seekers whereas, Kundalini Vijnana is available

to a chosen few. Hence it is called a secret.

 

An illustration of a person graced by the Goddess is presented in the

next verse:

 

dR^iShTvaa saMbhramakaarivastu sahasaa ai ai iti vyaahR^itam

ainaakuutavashaada.apiiha varade binduM vinaapyakSharam .

tasyaapi dhrutameva devi tarasaa jaate taavaanugrahe

vaachaH suuktisudhaarasadravamucho niryaanti vaktraambujaat .. 3 ..

 

"O giver of boons! Even one who happens to see an awe-striking object

suddenly and out of fear, utters the syllable `ai' without even

pronouncing the Bindu, O Devi, he too is immediately graced by Thee

and words of wisdom, full of nectar, flow from his lotus-like mouth".

 

Bhoga (enjoyment) is the fruit of Moksha (liberation). Only

Jivanmuktas are seen, as described in the scriptures, enjoying the

fruit of liberation. But that state is obtained with great

difficulty. Constant and rigid Sadhana followed through a number of

births is not enough without the grace of Sri Paraabhattaarikaa.

Sometimes Her grace comes in a sudden surprise. Great teachers have

experienced such occasions. Grace may come when a balance is struck

between the actions of the previous births and those of the present

i.e. when Karmasaamya occurs. Grace glorifies even those who

ordinarily appear least fit for it. It is a mystery. It signifies the

will of the Supreme power alone. That is why it is sometimes

amazingly sudden. Grace of Sri Mahatripurasundari is unconditional.

No human effort can bring it into play (natvatrako.api aatmiiyo

puruShaakaaraH nirvahita – Ishwara Pratyabhijnaa Vritti VI.7).

 

In this verse, by Bindu is meant the dot or what is called the

Anuswara, added to a letter on its top to give a nasal sound.

Ordinarily, if a mantra is pronounced without the Bindu, it becomes

incorrect and so loses efficacy. The Bindu pronounced at the end of

the seed-letters denotes the Supreme non-dual Parabrahman.

Mantra Japa as explained in the Sadhana texts, is absolutely

necessary to invoke the powers of the Goddess, and when it is

performed with the purport of the mantra, it becomes a sure vehicle

to the Divine Presence. But here is an extra-ordinary example of the

grace of Sri Parashakti. Utathya, a Brahmin boy was born a dunce. He

had been a failure in receiving education or any kind of knowledge.

He could neither speak nor associate himself with people. He knew

neither Sadhana nor any mantra of the Goddess. He only led a pious

life on the bank of the Ganges with a vow that he would always speak

the truth. This gave him the name Satyavrata. He had chosen to pass

his days in the forest alone after it was difficult for him to hear

the taunts and face the affliction inflicted on him by his

disappointed parents. One day while he was sitting outside his hut

and repenting over his lot, a hog, stricken with arrows of a hunter,

passed by suddenly. Fears stricken himself, in a sudden shock, he

uttered ai ai. Trembling with fear, the animal hid itself in the

bushy forest behind the hermit's hut. Immediately, the hunter came

there and requested the hermit and requested the hermit to tell him

which way the hog had hidden itself. It was a puzzling situation for

the young man. On one hand the hunter pleaded for his professional

activity and duty towards the family dependent on him, and on the

other hand the hermit's own heart was overfilled with compassion. For

some moments he could say nothing. Soon he thought to himself: `what

involves violence is not called truth. Even untruth spoken in the

excess of compassion is the real truth. What is useful and helpful

for the human beings constitutes truth and nothing else'.

satyaM na satyaM khalu yatra hiMsaa dayaanvitaM chaanR^itameva

satyam .

hitaM naraaNaaM bhavatiiha yena tadeva satyaM na

tathaanyathaiva .. [Devi Bhagavata 3.11.36]

 

 

As mentioned earlier, he had no initiation of a divine mantra and he

did not know the great seed-letter of Mahatripurasundari. Simply, out

of some divine urge, he had pronounced the mantra ai ai without

pronouncing the Bindu. Yet the grace of the Divine Mother descended

on him undesired. Ashtavakra Gita says: `Fire gives burns even if

touched unknowingly' (anicChayaa.api saMspR^iShTo dahatyeva cha

paavakaH XVIII.37). And as a result, words of wisdom flowed from his

mouth. He said, "O hunter! Why do you ask me about this again and

again just to suit your end? The fact is that the eyes endowed with

sight have no tongue to speak, and the tongue which could speak does

not see at all" (Devi Bhagavata 3.11.36).

Even the dunce spoke wisdom on being graced by the Divine Mother.

Rare indeed is that great-souled one who is not desirous of either

enjoyment or liberation.

 

Now, the second seed letter Klim or the Kamaraja mantra is glorified

in the fourth verse:

 

yannitye tava kaamaraajamaparaM mantraakSharaM niShkalam

tatsaaraswatamityavaiti viralaH kashchidbudhashchedbhuvi .

aakhyaanaM pratiparvasatyatapaso yatkiirtayanto dwijaaH

praarambhe praNavaaspada praNayitaaM niitvoccharanti sphuTam .. 4 ..

 

" O Eternal Goddess! If anyone on this earth, at a very

rare chance of grace, knows your seed letter Kamaraja without the

counts and considers it of the same importance as the first (i.e.

Aim), he is indeed a Budha, rare one graced with wisdom. Dvijas, the

initiated ones, while praising this mantra, pronounce it with the

same reverence as Pranava or Aum for manifest recitation. They do it

at the instance of Satyavrata at the very onset of every sacred

performance".

 

The goddess is called Nitya (eternal) because she is not held

by the course of time- past, present and future. The Supreme

Consciousness, even while projecting as authority, evidence and

theorem (pramaataa pramaaNa prameyaruupaa sR^iShTiH), is not affected

in any way. In reality, consciousness is neither the object of

eternity nor of non-eternity as Utpala maintains: `neither always nor

then nor once, where no such notion of time exists, that is Thy

realization. This cannot be termed as eternal or otherwise –

Shivasutras'.

 

Divine grace descends on anyone of the thousands of men in a

sudden surprise and out of the free will of Parashakti. It is

unconditional and so unattainable with any human effort whatsoever

(Abhinavagupta – Ishwara Pratyabhijna). It comes as an intense moment

of Shaktipaata, complete prostration of human strength or little ego.

It descended on Satyavrata Brahmana in an intense moment of fear and

repentance.

 

When we say `klim' without counts, it means `im' without ka and la.

Since action is essentially an offshoot of knowledge, this

mantra `im' includes the mantra `Aim', in the filed of Mantrasanketa.

 

Budha or the wise man is one who is revealed the essential meaning of

the fourteen lores, the four Vedas, the six Angas, Dharma, Mimamsa,

Tarka, Nyaya and the Puranas.

 

Dvija is one who has undergone the ritualistic performance meant for

general human development. Dvija also means the one who is initiated

into the spiritual path for realizing the supreme beatitude.

 

Aum or Pranava is the established symbol for the recognition of

familiarity with the Divine Self. That gives Pranava, the spirit of

obeisance. With the same faith, the wise pronounce this Bija mantra

Klim bereft of ka and la. Ka and la constitute the manifestation from

Kaala to Prithvi.

 

Aum is pronounced with faith and devotion at every ritualistic

performance as is also ordained by the Shastras. No ritual is

complete without the chanting of Aum. Parva means a sacred occasion.

For the Sadhaka, these sacred moments are the junctions of outgoing

and incoming breath, or the special times of Vishuvat and Abhijit

Kaalas, the time of Shaktipata when the Divine gets revealed.

 

Glorification of the third seed-letter `SauH' is sen in the next

verse:

 

yatsadyo vachasaaM pravR^ittikaraNe dR^iShTaprabhaavaM budhaiH

taartiiyiikamahaM namaami manasaa tvadbijaminduprabham .

astvaurvopi saraswatiima.anugato jaaDyaambuvicChattaye

gauH shabdo giri vartate saniyataM yo gaM vinaa siddhidaH .. 5 ..

 

"O Eternal Power of Grace! I adore, with fixed mind, Thy seed-letter

which is lustrous like the moon, and the glory of which, in the

moment of revelation, is realized by the wise, who are then endowed

with extra-ordinary power of speech. May this Vaadava mantra remove

the dirt of ignorance just as submarine fire is effective in drying

up the backwaters of the river Saraswati. The mantra is graceful even

when repeated without its antecedent `sa' i.e. in its vowel

sound `au' only. The mantra grants grace in the form of spiritual

success even without one's following the discipline of Yoga".

 

With fixed mind – this is essentially possible when complete

surrender is made to the supreme ruler of the universe. Patanjali

puts it as: "Concentration may get fixed through devotion to Ishwara"

(iishwarapraNidhaanaadvaa - Yoga Sutra 1.23). Devotion is, however a

subtle and dangerous path, beset with the pitfalls of ambition and

pride. Devotion to a personal God brings with it a natural

inclination to service and surrender of ego. Our minds can recognize

the attributes of a God with form. Ishwara, the supreme controller

is, therefore, all that we can know of the Reality until we pass

beyond Prakriti.

 

Lustrous like moon – when the glory of the Goddess of knowledge,

combined with powers of activity and will, is revealed, the devotee

experiences tranquility, peace and perfection of eternal beatitude.

An example of the soothing moon is given here which usually causes

the union of a lover and beloved on this earth.

 

The verse also talks of extra-ordinary powers of speech. When

divinity gets revealed to the wise, it is expressed in the words of

wisdom, or poetry, conveying the subtleties of divine glory.

 

The verse also suggests (by using the word `api') that the

great mantra consisting of the three seed-letters is for the practice

of Nirguna Samadhi also. As such the conclusive form of the mantra

becomes `Aim Im AuH', which gives perfection in spiritual Sadhana,

signifying that the knowledge that predominates over activity and

volition, alone can bring about the divine union (j~naanaadeva tu

kaivalyam).

 

When speaking of Yoga, what is meant is that concentration,

meditation, Japa and other practices followed as routine exercises

are no condition for the exalted spiritual perfection (Shiva sutra 1-

1).

 

The next verse is as follows:

 

ekaikaM tava devi biijamanaghaM savya~njanaavya~njanam

kuuTasthaM yadi vaa pR^ithak kramagataM yadvaa sthitaM vyutkramaat .

yaM yaM kaamamapekShya yena vidhinaa kenaapi vaa chintitam

japtaM vaa saphalii karoti tarasaa taM taM samastaM nR^iNaam ..

 

"O Thou, the joy of projection (from Shiva to earth)! Whosoever among

mortals, following whatsoever disciplines and having whatever desire,

reflects on or repeats each of Thy seed-formula in parts or otherwise

as:

1. With consonants – aim kilm sauh

2. Without consonants – ai I au

3. Combined – aimklimsauh

4. Separate – aim, klim or sauh

5. In order – Aim-klim-sauh or ai-I-au

6. Reverse order -sauh-klim-aim or au-ai

Is granted the fruit thereof in no time"

 

Sridevi is called the joy of projection. Shakti, being Shiva's

inseparable energy, is the joy of projection as the universe. Chit

Shakti unfolds the universe upon her own screen by the power of her

own free will (swecChayaa swabhittau vishwamunmiilayati). Like

mother, therefore, she is ever full of joy and fulfills every desire

of her devotee, whoever he is and by whatever means he approaches

her.

 

Whosoever among mortals – this refers to human beings who are

endowed with wisdom to embark on the spiritual path. No difference of

caste or creed, male or female is suggested, freedom of soul being

the birthright of every thinking being.

 

Following whatsoever discipline – Among the prescribed

methods of approaching the Divine, some of the chief ones, suggested

in the Agamas are:

1. Following the step of the assignments of limbs (Anga and Kara

Nyasa) and the Rishi.

2. Remembering the sacred sandals (Sri Guru Paadukaa) of the

spiritual preceptor.

3. By following a method that comes unsought.

These three methods broadly suggest the Aanavopaaya, Shaaktopaaya and

Shaambhavopaaya respectively.

4. The desire may be of one or more of the four principles of

human life – Dharma, Artha, Kama and Moksha or any other within the

human effort.

4. In this very birth, the efforts may be crowned with success.

 

The natural state of condition (Swaroopa) of Paraabhattaarikaa

Mahatripurasundari, as described in the Agamas, is of three kinds:

1. Sakala

2. Nishkala

3. Nishkalasakala

 

We have already described the Nishkala state in the explanation

of `Jyotirmayi Vangmayi' in the first verse. The Nishkalasakala state

has been hinted at in the same verse beginning with `Aindrasyeva…'.

The third state, Sakala (with form or adjuncts) is described in the

developmental representation of the seed letters according to

Mantrasanketa in the following five verses. The Sakala form

represented by `Aim' is explained first:

 

vaame pustakadhaariNiimabhayadaaM saakShasrajaM dakShiNe

bhaktebhyo varadaanapeshalakaraaM karpuurakundojjwalaam .

ujjR^imbhaambujapatrakaanta nayanasnigdha prabhaalokiniim

ye tvaamamba na shiilayanti manasaa teShaaM kavitvaM kutaH .. 7 ..

 

"O Mother! Taking the form of (Bala Tripurasundari or Sarada)

with four hands, you hold forth a book in your (lower) left hand and

display the sign of fearlessness (with your upper right hand).

Holding beads of Akshamala (the rosary of the Sanskrit alphabet) in

the (lower) right hand, you grant boons to devotees, blessed with

intense Shaktipata, with the tender fourth. Thou art luminous like

the camphor jewel and white and delicate jasmine. You cast a loving

glance of favor with your eyes, bright like a blossomed lotus. (Those

who meditate on this, are graced by you with omniscience). But how

can those, who do not meditate on Thy form with one-pointed mind in

constant or repeated practice, be favored with omniscience? (They

will not be!)"

 

O Mother – The divine mother is Parashakti, who holds the

universe completely in Her self-effulgence (amba te paaripuurNyaM

swaatmasphurattayaa vishwaM paraamR^ishatiityambaa). She is the

sovereign power of her own free will. In this verse, Sridevi is

described in the form of Saraswati (Bala to be specific). She is

procreatrix, the mother of the entire creation. Some of her names

are: Sarada (the giver of essence), Vagishwari (the supreme deity of

speech or knowledge), Mahavidya (the knowledge supreme), Brahmi (the

consort and power of Brahma). Saraswati literally means `the flowing

one' and represents speech, which in perfection, pre-supposes power

of knowledge and intelligence.

 

Book – Since knowledge is the antithesis of the darkness of

duality and ignorance, Sridevi is considered the personification of

all knowledge – arts, sciences, crafts, skills etc. As the goddess of

learning, therefore, she is shown holding a book in her left hand.

The book represents all areas of secular sciences.

 

Sign of fearlessness – this stands for the assurance of

devotee's faith and strength of will in the endeavor. The great fear

arises from the accumulation of the three impurities or Malas.

 

Akshamala – the Shabda Brahman represents the essence of all

alphabetical sounds. The rosary of letters from `a' to `ksha' is

called Akshamala. It is also called Matrika Chakram. The practical

use of this Matrika Mala for Japa and Sadhana is detailed in Kali

Tantra and Srikularnava.

 

Shaktipata – It is the focal point of Divine Grace, when

complete prostration of human strength takes place or when the little

and subtle ego totally gets merged in the Supreme Self or Paraa

Samvit. No human efforts can bring it to oneself. It comes in a flash

when the Supreme only wills it. It comes out of her free will and

therefore is unconditional. There are nine kinds of Shaktipata

explained in Tantraloka.

 

Tender fourth – mother Parashakti is generous and sympathetic

in granting boons to her devotees. In fact the four arms show her

unimpeded power in all directions. But the hand that is raised for

giving boons is softer because that grants complete realization of

Supreme consciousness (i.e. of Paramashiva).

 

White and delicate like Jasmine – whiteness connotes the

splendor present as Suddha Satva, complete tranquility in this divine

form of Sri Mahatripurasundari. White color is the combination of all

the seven colors of the rainbow. This is the appearance of the divine

luster.

 

Now, the Sakala form represented in Aim + Klim Bija mantras

(combined) is described to state that the fruit of Vagbhava ripens in

Kamaraja mantra.

 

ye tvaaM paaNDarapuNDariikapaTalaspaShTaabhiraamaprabhaam

si~nchantiimamR^itadravairapi shiro dhyaayanti muurdhni sthitaam .

aashraantaM vikacha sphuTaakSharapadaa niryaanti vaktraambujaat

teShaaM bhaarati bhaaratiisurasaritkallolalolormivat .. 8 ..

 

" O Bharati! The goddess of speech! Emitting pleasing luster,

Thou art luminous like a bunch of white lotuses. Residing in the

forehead, thou sprinklest ambrosia from the head. Those who meditate

on this form, from their lotus like mouths flows guileless eloquence,

clear and full of deep meanings like the wavy luster of uninterrupted

flow of the river Ganga"

 

Bharati is the name of Sri Saraswati, the goddess of

knowledge.

 

Forehead – this, in yogic parlance refers to Ajna Chakra, the

seat of power of knowledge, which in Mantrasanketa is represented

by `Aim'.

 

Head – this refers to the seat of power of action, which is

expressed in `klim' Bija mantra. It is to be noted here that the

power of action develops from the power of knowledge, which continues

to be active.

 

Those – refers to the righteous, who are desirous of

accomplishment of the power of eloquence. They contemplate on Sridevi

in the forehead. This probably refers to even Urdhwa Dwadashanta,

much beyond the Ajna Chakra.

 

Guileless eloquence - Speech of a yogi is clear and sweet.

It goes straight to the heart of a Sadhaka or devotee, who

understands it in its true perspective. His language is attractive

and it may flow either in prose or in poetry.

 

Ganga - Just as the crystal-clear water of the holy Ganga

flows uninterrupted into the ocean, in the same way does awakened

Kundalini flash through Sushumna to shower the ambrosia of Shuddha

Advaita.

 

The Sakala form of Sri parashati represented in Klim, SauH

Bija mantras is now described to convey that the fruit of Kamaraja

mantra ripens in the Paraa or the Vaadava Bija:

 

ye sinduuraparaagapu~njapihitaaM tvattejasaa dyaamimaa

murviichaapi viliinayaavakarasaprastaaramagnaamiva .

pashyanti kShaNamapyananyamanasateShaamana~Ngajwara

klaantaatrastakura~Nga shaavakadR^isho vashyaa bhavanti sphuTam ..

 

"Thy devotees, who, while meditating one-pointed on Thee, experience

for a moment, Thy lustrous form of crimson hue, which is compared to

the sky covered with clouds of Vermillion dust (Sindura Paraga) and

the earth submerged in folds of molten lac.

For those devotees, lovely woman with eyes like those of the

frightened young deer, distressed with pangs of cupid (i.e. cognitive

organs, helpless due to attraction towards worldly enjoyments) become

subdued (i.e. make an about turn to be helpful towards god-

realization)".

This verse can be explained in another way:

"For those earnest devotees, the distracting powers of cognitive

organs helplessly come under control, just as the restless and

fearful fawns forget their activity on seeing a lion".

 

Experience for a moment – This experience we talk about is

the experience of Supreme Bliss, which consists in the union of the

soul and self through Supreme Power called Shakti. This marks the

accomplishment of the power of `SauH' Bija mantra, which is fed by

the mantra `Klim'. This is the fruit of successful concentration on

the second form serially based on the first. This is the fulfillment

of the power of desire, which has developed from the power of action

including its preceding power of knowledge. This state is realized in

their practice by those who are Mantra Siddhas, who have completed

their practice with the accomplishment of mantras and not by those

who are busy in their routine performances alone. It is

said, `Escaping from fixing the mind in abstract contemplation on the

true nature of spirit, who think of different deities are like those

who go about begging even on possessing abundant wealth and after

begging, they still remain hungry" [Matrikabheda Tantra].

One pointed meditation is done by abstraction of the senses

(Pratyahara) through regulation of breath (Pranayama). Success in

contemplation even for a moment, in this way, brings automatic

satisfaction and divine joy.

 

Crimson hue – refers to brightness of universal expansion of

the deity represented in the Bija mantra `Klim'.

 

`Just as the restless….lion':

Similar example of a yogi's experience of control over the

distracting senses is also found in the Ashtavakra Gita. Sri

Ahstavakra Rishi said to his disciple, king Janaka: "Seeing the

desire less lion (man), those elephants of sense-objects, quietly

take to their heels, or if unable to run away, serve him like

flatterers" (nirvaasanaM hariM dR^iShTvaa tuuShNiiM viShayadantinaH .

palaayante na shaktaaste sevante kR^itachaaTavaH .. – XVIII).

Abhinavagupta endorses the experience with a similar statement in his

commentary on the Gita while explaining the verse sixty-three of

chapter XVIII – "Therefore, seek refuge in Him alone with all your

heart' is the sole and sure means of control over senses. The great

master Utpaladeva, in his direct expression to Lord Shiva puts a self-

explained question: "Right from the mind, all movements of the senses

are entirely fickle. But, how they become firmly steady on realizing

Thy supreme Self, O Lord, for those who are quite warm with the

wealth of love (for you)? It is really wonderful".

So far, the applied meaning of the last 1/4th part of the

verse is explained through examples. The literal meaning of this part

of the verse needs to be explained in esoteric form: To those (to the

earnest devotees), lovely women, whose eyes are charming like those

of fawns (attractive objects of enjoyment in the evanescent world),

helpless and bashful with the feverish attacks of the cupid (which,

out of strong emotion and desire make one helpless and weak), become

capable of being subdued (come to be under control).

 

Now is explained the Sakala form of Sri Mahatripurasundari

represented in Aim, Klim and SauH Bija mantras technically called

Vagbhava, Kamaraja and Vadava mantras, the practice of which,

according to tradition, gives stability towards the spiritual goal of

a Sadhaka devotee.

 

cha~nchatkaa~nchanakuNDalaa~Ngadadharaamaa.a.abaddhakaa~nchii srajam

ye tvaaM chetasi tadgate kShaNamapi dhyaayanti kR^itvaa sthitim .

teShaaM veshmasu vibhramaadaharahaH sphaarii bhavantyashchiram

maadyatku~njara karNataala taralaaH sthairyaM bhajante shriyaH ..

10 ..

 

"Those who get established in one-pointed devotion to Thy non-dual

form even for a short time, meditate on Thy form, adored with bright

gold earrings, bracelets and waist-band round Thy waist. Their

organic operations (Indriya Vritti), getting spontaneously

transformed into universal consciousness, the restless activity of

the ears of their bodies becomes subtle just as the restless movement

of the ears of an elephant stops of its own on its getting

intoxicated".

 

Earrings – connote the Bija mantra `Aim'. These stand for the

power of knowledge of the deity. Ordinarily, earrings give the

knowledge of a woman present at the time.

Bracelets – connote the mantra `Klim'. These stand for the

power of activity of the deity.

Waistband connotes the mantra `Sauh'. It stands for the power

of volition – the fulfillment of desire.

 

Now, meditation on Sri Paraabhattaarikaa is described by the method

of heroic worship, which dissolves the visible universe into the self:

 

aarbhaTyaa shashikhaNDamaNDitajaTaajuuTaaM nR^imuNDasrajam

bandhuuka prasavaaruNaambaradharaaM pretaasanaadhyaasiniim .

tvaaM dhyaayanti chaturbhujaaM trinayanaamaa.a.apiinatu~Ngastaniim

madhye nimnavalitrayaa~NkitatanuM tvadruupasamvittaye .. 11 ..

 

"O Goddess of light and luster! For realization of Thy Supreme Self,

devotees, while offering heroic worship, meditate on Thy form,

constituting Thy locks which are bedecked with the crescent moon, a

necklace of skulls round thy neck and garment red as Bandhuka flower.

Thou art seated in a heroic pose (Virasana) on the sleeping Shiva.

Thou hast four arms, three eyes, large and projected breasts and

bending waist having three deep folds of beauty".

 

In this extraordinary description of Sri Mahatripurasundari,

the necklace of skulls depicts a garland of ego less alphabets. The

red garment connotes creational will. Sri Mahatripurasundari, in Her

full blossom of transcendence is referred to as the basic power of

Light and Lustre, which in Tantra depicts Prakasha and Vimarsha.

Prakasha, according to the Sruti, is that Brahman itself that is

effulgent and shines variously (tameva bhaantamanubhaati sarvam –

Katha Upanishad II.ii.15). Vimarsha conveys that `through the various

kinds of effulgence in the effects, it is known that the

characteristic of luminosity is intrinsic to the Brahman' - tasya

bhaasaa sarvamidaM vibhaati. According to the Agamas, consciousness

(Samvit, chit or Paramashiva as it is understood) is knowledge

(Jnana) and activity (Kriya) both in one. Therefore, Jnana and Kriya,

Shiva and Shakti, Prakasha and Vimarsha, are one. The whole relity is

Shiva and the whole of it is Shakti as well. The goddess is hence

addressed here as the goddess of both light and luster. A close

examination of the Srividya mantra reveals that the mantra is Shiva-

Shaktyatmaka. There is no separate need to chant a mantra of

Paramashiva Kameshwara since Srividya itself is of the form of Shiva

and Shakti. Its existence is even beyond the Sadashiva or the

Ardhanarishwara state.

 

Aarbhatya – This word means `an enterprising or courageous

man'. It refers to boldness and confidence. It also means the

representation of supernatural terrible events on the stage. This

word has three applications in this verse, as illustrated below:

 

1. aarbhaTyaa viiravR^ittyaa dhyaayanti – An earnest devotee

meditates while offering supremely heroic worship. This is done with

perfect renunciation and complete eradication of ego, when body, mind

and intellect are completely annihilated or surrendered to the

Supreme Will without any condition whatsoever. To attain this

attitude, gigantic courage and strength are needed. A Veera is an

extraordinary yogi of divine vigor, who looks at Samsara, the means

of obstructing reality, as an enormous animal and calls it

Veerapashu. His vital organs of knowledge, the Jnana Indriyas, which

are called the Vetaalaas, are his companions. These companions become

saturated with the love of Sridevi's love, when this daring

adventurer, in divine ecstasy, dances at night – the display of the

power of obstruction of Reality. He kills the animal of duality and

dances in the perennial joy of monistic Reality.

 

2. aarbhaTyaa viiraatmaka laasya vR^ittyaa – The crescent as

decorative ribbon bedecks the mass of twisted hair of Sri

Mahatripurasundari in her heroic dancing form. In Kashmir, it is

called `Taranga', a formerly graceful head-dress of Kashmiri women.

 

3. aarbhaTiraasanam – Arbhati is also the name of a special pose in

yoga practice. It involves the placing of two thighs on each other.

This is a heroic pose of dauntless will.

 

Arbhatya, according to Harabhatta, means, `with great respect

and reverence'. It may also connote `with determinative mind' because

this condition is essential for knowing the Ultimate Truth.

 

Sleeping Shiva – Shakti is the power of Shiva. Her activity

at will towards manifestation becomes evident while Shiva, the source

of all power remains in volute. As such, the Eternal Shakti emanates

as form and assumes different phases while the Eternal Shiva remains

in the subtle state of Chaitanya. This is depicted in the Shakta lore

as Shiva laying as if dead and Shakti stands on him in full vigor of

awareness. The sleeping Sadashiva forms the berth of the palanquin in

which Sri Mahatripurasundari is borne by the four powerful deities:

Brahma, Vishnu, Rudra and Ishwara.

 

Four arms – represent the powers of four prominent parts

(Kalaa) of the creative divinity. They are: Nivritti, Pratishtaa,

Vidya and Shantaa.

 

Three eyes – connote the three luminary powers i.e. the sun,

the moon and the fire, which correspond to knowledge (Pramaana),

object of knowledge (Prameya) and empirical experient (Pramaata).

 

Breasts - connote the meaning of alert awareness of light

and sound or Prakasha and Vimarsha as explained in the first verse.

 

Bending waist – This is the sign of inclination towards

manifestation.

 

Decoding this verse, we obtain the nine enclosures of the Srichakra.

We shall see them one by one.

 

1. valiitrayaa~Nkitatanum – Moolaadhaara Chakra – Bhoopura

Trailokyamohana Chakra.

2. madhye nimna – Swadhishthana Chakra – Sodasha dala Padma -

Sarvashaparipooraka Chakra.

3. aapiinottu~Ngastaniim – Manipooraka Chakra – Ashtadala Padma

Sarvasamkshobhana Chakra.

4. trinayanaam – Anahata Chakra - Chaturdashara Sarvasaubhagyadayaka

Chakra.

5. chaturbhujaam – Visuddhi Chakra – Bahirdasara Sarvarthasadhaka

Chakra.

6. pretaasanaadhyaasiniim – Ajna Chakra – Antardashara

Sarvarakshakara Chakra.

7. bandhuukaprasavaaruNaambaradharaam – Manasa Chakra - Ashtara

Sarvarogahara Chakra.

8. nR^imuNDasrajam – Soma Chakra – Trikona sarvasiddhiprada Chakra.

9. shashikhaNDamaNDitajaTaajuuTaam – Sahasrara - Bindu

Sarvanandamaya Chakra.

 

Note: This is the Samhara Krama accepted by Dakshinamurthy

sampradaaya. Hayagriva tradition and Anandabhairava traditions omit

triple girdle from Sri Chakra.