Lalita sahasranamas 8 to 11

[Guest guest]

Lalita sahasranAmas Nos.8,9,10 & 11

 

AdaranIya maahAsayAh,

 

In the category of ‘mAyA tattwas’, mAya and avidya are occupying the

fore most place and creating so much of confusion even in the so called five

Suddha tattwas.

There could be no existence of mAyA at all, if avidya is not prevailing at the

time of the mAyA`s birth. But it is said that the mAyA is the incarnation of

the chit-chakti itself and anAdi. That is why we have to say that both mAyA and

avidya are inseparable tattwas and should be considered as a single entity.

 

If our sentiments and intense Siva bhakti do not prevent us, we have

to say that this unit of mAyA and avidya did not leave unaffected even the so

called Suddha tattwas like - Siva, sadASiva and ISwara tattwAs.

 

1. rAgaswarUpa pASADyA

2. krOdhAkArA~nkusOjwalA

3. manOrUpExu kOdanDA

4. pancha tanmAtra sAyakA

 

All these four names are depicting the events gradually occurred while Siva

bhagavan was subjected to the condensed state of a human being.

 

It is the chit-chakti who took the form of prAnaSakti, and became

the source for the first throb or Adya spanda in Siva. That breath factor is

the sole cause for all this kind of progression. It is the pAsA which has

cunningly bound Siva with rAga and mamakAra with deception and brought down to

the state of a paSu.

 

I think I need not narrate all the events how the Siva has shrunken a

bit with this sudden throb, and gave scope for the creation of some space with

in his all pervading Eka rasIbhoota swabhAva, and in that space, ‘the AkASa

(space) with its separate entity and with its quality of nAda has formulated.

As a result of the first throb in the Siva tattwa, and the depression occurred

in it, the first syllable of ‘ah’ came out, which in turn, mixing with the nAda

of the space resounded as ‘aham’, meaning as “I conciousness”. This has

developed into ‘mama’ the “my consciousness”, making Siva to look at himself and

his belongings. He developed an intense love for the belongings what ever there

is of his own. The magic of mAya and avidya is not understandable to him because

he has already entered in to the noose of the mother’s pAsa. He was thinking

that all this love he developed, is anurAga, and this pAsa appeared to him as

prEma-pAsa.

 

At that time he felt lonesome and desired for some thing else to

share his feelings of love. “sO.akAmayata bahusyAm prajAyEyuh”. That very

moment the chit-chakti stood before him like a mirror and showed him his own

image at a distance far off of him as a separate new item. Seeing that strange

object before him, Siva has feared that it may come up to attack him, or snatch

away his belongings, for which he developed an intense affection and love. As

we know, fear is always followed by the anger, because they both are twin

sisters and appear one after the other. He became angry upon the strange

object.

 

The anger is almost similar to an elephant with ‘madha’ the madness.

It runs hither and thither with out discrimination, crushing every thing in its

path, with its huge stamping feet. A well trained mahAvat with an a.nkusa ( a

goad) in hand is essential to control and lead it in a strait way. Same thing

happened with Siva also. He became mad with his anger upon the newly appeared

strange object because he has already developed the ahamkAra and mamakara in

himself.

 

That is why the mother has to take up an a.nkusa in her hand to

control the elephant like madha of siva. She stood before him to say that the

new object is nothing else other than what he has desired for, and that thing

also is one of his belongings. Siva is satisfied, and with a cool mind started

thinking of what to do with that new object, which now became his own and

appearing to be quite essential thing for his future.

 

The mother chit-chakti which is acting as prAna sakti has now

created the ‘mind’ for Siva to make plans for the future with the new object

called the universe, and also a body with five elements and seven tissues, to

accomplish all those plans into action. The Siva is filling his mind with so

many sweet thoughts one after another more and more sweeter like the knunckles

of a sugar cane. The purpose of the bow is to aim at some thing to shoot at and

take hold of it. Siva`s aim is to tame and subjugate it to play with the new

object (universe), and also to experience all the pleasures out of it. He is

building castles in the air to mould his life with the appearing universe.

 

She has also substituted to his mind with the sense organs like

eyes, ears, nose, mouth and skin with their functional activities like seeing,

hearing, smelling, tasting and touching which can fly very rapidly towards the

external worldly impressions and pleasures. These pancha tanmAtra arrows are

indeed very fierce and so sharp that they will quickly reach the object and

pierce very deep as they cannot be so easily removed out. These are just

similar to the arrows of kAma deva, which will not kill any one, but torture

others in so many ways subjecting them to the devil “mOha”.

 

In fact the whole of the universe is after all a small speck

in the ocean, when measured with the size of Siva.swaroopa. It is all situated

in a tiny corner of his own one brain cell.

For an extrovert, every thing appears strange and wonderful in this world.

 

“pindAnda mUlamapi mUlamivAsya bhAti

brahmAndamantarapi bAhyamivAsya bhAti

mAyA vimohita driSA tadaNur nirIxya

swAngAni pancha kalayatyanu SaktikAni ||”

God save the god.

 

With humble pranAms,

sriparasukhanandanadha

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krishnarao.lanka

(sriparasukhanandanadha)

 

 

[Guest guest]

SrIparasukhAnandanAdha varENyA,

PraNatOsmi.

 

As kathOpanishad says:

(Lord Yama teaches boy Nachiketa as part of later's 3rd boon)

 

tadEjati tannaijati

taddUrE tadvantikE

tadantarasya sarvasya

tat-sarvasyAsya bAhyataH.

 

IT moves, IT cannot move

IT is so far, It is just near by

IT is inside of everthing

IT is outside to all.

 

With your explanation of names 8 to 11, I am getting some clear(er)

meaning to the above shlokam.

 

Om shrI gurubhyonnamaha.

PrasAda.

 

, "sri parasukhananda nadha"

<sriparasukhanandanadha@r...> wrote:

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> Lalita sahasranAmas Nos.8,9,10 & 11

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> AdaranIya maahAsayAh,