Panchastavi 1

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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.

" 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 ((Shiva Sutra III-20). She is

Parashakti, Paramashiva, Parabrahman, the supreme beautitude 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'. 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) 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 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, 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, 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

(Sakridvibhaato 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.

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.

 

Aanavopaya is that means in which a Sadhaka who is endowed

with an inferior capacity of mind and meditation must develop God-

consciousness by resorting to meditation on the two breaths -

inhalation and exhalation; to the practice of Pranayama; the

recitation of Mantras. In this third inferior path a Sadhaka has, of

course, to develop God-consciousness, but, as he is not gifted with

higher meditating capacity, he has to seek the support of these

methods (Pranayama, etc.) so that finally he may be carried to God-

consciousness.

 

 

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

" 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 (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.

 

Jaya Jaya Shankara!

Namo Namaste Shiva Kamakoti!