saraswati

[Guest guest]

Respected devotee of Adipara Shakthi,

Pranams. Your beautiful exposition in reply was sublime. What a treat to the

devotees of Maha tripurasunadri. This brings to my mind the other aspect of the

Divine Mother, Maha lakshmi. The lakshmi ashtottaram where she is addressed as

"Nava durga Maha kali, Brahma vishnu shivatmika".

The LS is a sea of Ambrosia to the devotees of the Divine Mother when we are

immersed in it.

May the Divine Mother's Grace bless all

Nalini

 

adi_shakthi16 <adi_shakthi16 wrote:

Respected devotee of Sri Saraswati Devi !

 

Your beautiful words are like the great streAm of Ganga devi flowing

from the matted locks of Lord Shiva aka as Gangadharan!

............

[Guest guest]

Prof VK's commentary

(http://www.geocities.com/profvk/gohitvip/DPDS51-55.html) and the one

I have by "thethiyUr" subrahmaNya shAstrigaL does not agree with what

Sri Prasad posted below. I quoting the following from Prof. VK's

page. This verse 31 is a prelude to verse 32-33. In 32, SrividyA is

introduced and te tantram in this verse refers to the SrividyA in the

next verse.

 

 

<begin quote>

catuH shhashhTyA tantraiH sakalam-atisandhAya bhuvanaM

 

sthitas-tattat-siddhi-prasava-paratantraiH pashupatiH /

 

punas-tvan-nirbandhAd-akhila-purushhArthaika-ghaTanA-

 

svatantraM te tantraM kshhiti-talaM avAtItarad-idaM //31//

 

 

 

pashu-patiH – Lord Shiva

 

sthitaH - remained as if fulfilled

 

atisandhAya – after having deceived

 

sakalaM bhuvanaM– all the world

 

catuH-shhashhTyA tantraiH – with the sixty four tantras

 

tattat-siddhi-prasava-paratantraiH. – (that that – result –

generating --worldy fulfillments) which expound practices that result

in one or other of various psychic powers and worldly fulfillments.

 

punaH – But again,

 

tvan-nirbandhAt – by Your insistence,

 

avAtItarat – (He) revealed

 

kshhiti-talaM – (to the ) world

 

idaM – this

 

te tantraM – Thine own tantra,

 

svatantraM – independent (of all the others)

 

akhila-purushhArthaika-ghaTanA – (which is) capable of conferring all

the purushhArthas (by itself)

 

 

 

The Lord taught the various 64 tantras (means or strategies for

attaining an end) to the world. But each one of them can give a

certain type of worldly benefit, not more. In some sense this is a

curtain of delusion thrown on the people of the world. The four

purushhArthas (objectives of life) are dharma, artha, kAma and

mokshha. All these can be had in one stroke by resorting to the Shri

VidyA tantra. The Lord knew this. Then why did he not teach that also

to the world? In fact the Shri VidyA tantra not only gives the worldly

benefits but also takes one to the level of Brahman-realisation,

because it makes all worship internal and focusses the entire physical

and mental body toward that Ultimate goal of brahman-experience. So

the Mother Goddess insisted that the Lord should teach this also to

their worldly children.

 

 

 

The word 'nirbandhAt' is very aptly put. It was She who involved the

actionless brahman somehow into being the cause of the Cosmic

World-play. But what happened? The play became so involving that it

became a cosmic dance for Him. The dance of the five cosmic functions;

then the samhAra dance, where the parA-shakti is only a

non-participating witness! And then there are the seven different

dances called ajapA-dance, kukkuTa-dance, and so on. In addition to

this there is the nine-fold dance mentioned in shloka 41. Over and

above this there are the 64 leelas, like bikshATanaM, tripura-dahanAm,

and jalandhara-vadha – not to speak of the 64 leelas particularised in

the temple-city of Madurai, where Meenakshi reigns. Not only he is

involving himself in a pluralistic capacity, but He has also manouvred

to distract the populace into the 64 tantras that give worldly

benefits and retained the supreme Shri VidyA Tantra which could give

the advaitic realisation to them.

 

 

 

It is at this point ambaaL decided to insist that they be taught the

Shri VidyA tantra. It is of course the worship of ambaaL. But instead

of Herself propagating it, She wanted this husband of Hers, this guru

of Hers, to bring it to the world. This shows three characteristics of

the Mother Goddess. Firstly, Her conjugal devotion to the 'pati';

secondly Her respect for Her guru; and thirdly Her infinite compassion

on Her children, the people of the world. It need not be emphasized it

is the third quality, the motherly affection, that shows uppermost

here.

 

 

 

The Shri VidyA tantra has several greatnesses of which one is the fact

that it is the most concordant with the vedic route. Of course all the

tantras can be adapted to the vedic route; but some of them do present

obstacles to such vedic adaptation. So there is a necessity to speak

of tantras which are concordant with vedic practices and which are

not. It was our Acharya who established the pure vaidic pUjA and

instilled life into it. It is true that even this pUjA contains some

of the mantras which owe their origin to the tantra way. When he

initiated the vaidic pUjA rituals in connection with the upAsanA

following the Shri VidyA tantra, he followed only the samayAchAra

discipline.

 

 

 

It is this tantra that he calls 'te tantraM' (Your tantra). In other

words it is Hers, and She got it initiated into the world by the Lord

Himself by insisting on it ('nirbandhAt'). And again, it is

interesting to note that in all those other tantras, very often only a

lower hierarchical position is given to Shiva. On the other hand, it

is in this tantra which is delibrately called 'te tantraM' , that

there is a perfect equality ('samaya') between Shiva and Shakti!

 

<end quote>

 

 

 

On 3/1/06, Prasada Reddy <prasada.reddy wrote:

>

> Giving explanation on verse 31 of saundarya lahari:

> in english by Sir John George Woodroffe,

> Sanskrit commentary by kaivalyASrama.

> Orignal kRuti by Adi Sa~gkarAcArya.

>

> following trasliteration method of baraha

>

> catuShShaShTyA tantraiH sakalamaBisaMdhAya BuvanaM

> sthitastattatsiddhiprasaBaparatantraH paSupatiH

> punastvannirbandhAdaKilapuruShArthaikaGaTanA-

> svatantraM tE tantraM kShititalamavAtItaradidam || 31 ||

>

> paSupati having known all things in the Universe by means of

> Sixty-four tantrAs, was proficient in the Siddhis with which each of

> these TantrAs deal.

> But again on being pressed by Thee, he took down to earth this Tantra of

> Thine, which is Svatantra and in which are brought together all the four

> aims of human existence. (PurushArtha).

>

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