On drishti-shristi-vada- The Wine Of Everlasting Bliss ! ...................

[Guest guest]

Dear Chitta :

 

Thank you for an 'ingenious' explanation on Gibran's verse! !.

 

Here is one Rumi poem i toast in your honor ! Enjoy!

 

On truth's path, wise is mad, insane is wise.

 

In love's way, self and other are the same.

 

Having drunk the wine, my love, of being one with you,

 

I find the way to Mecca and Bodhgaya are the same. ( i would add

Kasi)

 

Let us talk about another 'wine of everlasting

Bliss' that of 'SOUNDARYA LAHARI' !

 

You write :

 

(I believe that most of us who proclaim to be Advaitins are shaktas

without knowing it. ..... )

 

i know in my heart of hearts we are all shaktas and all the great

saints and sages From Adi Shankara to Shri Aurobindo and From Shri

Ramana to Shri Ramakrishna are 'shaktas' - and sri Nairji has

eloquently captured this whole sentiment in one single stanza in his

poem on 'Ascent'

 

"With your ascent now made,

You have never been

Other than the unknowing me.

Mindless, formless here I burn,

A speck of camphor at your Feet,

In an endless flame

That never can be

Other than You, my Immortality."

 

Yes! 'She is pure 'consciousness' - 'Chaitanya' . ' Chit-agni-kunda (

fire pit of consciousness ) - the eternal flame that can never be

estinguished " the Kundalini shakti' ! True - shakti is grammatically

feminine so is the 'atma' -CONSCIOUSNESS -here Devi resides in the 16

petalled Lotus- our 'shodasi ! the sixteen lettered Devi !

 

'Atma vidya Maha vidya sri vidya kama sevita

Sri shodaskshari vidya trikuta kama kotika' ( sri lalita

sahasaranama)

 

It is said " you can give up your life but do not give up

Shodakshari" ( uuirai kodathalum shodakshariyaii kodukathe- tamil)

and this great mantra can be learnt from a sri vidya guru only after

you have attained the 'adhikaratvam' ( preperation/qualification

) ! Believe me , Devi chooses you for Sri Vidya upasana only when

Sadhaka is ready !

 

i had the fortune of visiting The Shodakshri Amman temple in

Tennangur in Tamilnadu in the winter of 2002 and i personally

witnessed the 'sri chakra/sri yantra' puja by the priest in that

temple .

 

wOW! Shodakshari Amman's form was breathtakingly Beautiful! This

form of Devi is only unique to this temple ! Here she is represented

as Maha Tripurasundari with 'sugarcane , rope , flower, bow and

arrow ' in her four hands , as Saraswati with a peral garland , a

book , and the veena being held in two hands and as Sri Lakshmi with

Lotus in her two hands and one hand in abhaya mudra (fear not and the

other hand ( boon giving gesture) - The twelve handed 'Shodaskshri

Amman' ! what a 'wonderful' sight to behold! and she is seated on

a 'cot' held by four legs of Brahma ( creation) , Sri Vishnu (

Maintenance) , Rudra ( annihilation ) and Eshwera ( the great

Mayeshwera) and then the plank itself is 'SADASHIVA' ( HE WHO

PROVIDES GRACE ) -this is described in sree Lalita sHASARANAMA THUS :

 

Pajncha Preta Majnchadhi Shayini

 

She Who Reclines On A Couch Made Of The Five Corpses( The esotoric

meaning is it is 'devi' who empowers these five deities Brahma,

Vishnu, Rudra , eashwera and Sadashiva = otherwise they lie dormant

like corpses ) ! It is devi who performs all the five functions !

This is also described in Sri Lalita Sahasaranama as 'Sri Pancha-

kriya' ....

 

The great Tamil poet also sang 'oru sakthi pirakathu moochinale ' (

in every breath there is sakti or it is sakti who is our every

breath)

 

in dpds06, Sri Professorji states ( through the shrimukha of

Parmacharya) on his web site :

 

" The close correlation between advaita and the various shAkta

schools, particularly the Shri-vidyA tantra school, has been used by

our Acharya who is aware that many cannot follow the abstract path of

jnAna. And that is why perhaps he chalks out a path whereby one

starts from the `leela' of creation of duality and goes forward along

the path of Shri-vidyA and finally ends up in advaita itself. In

accordance with this, even when he composed many stotras on Shiva and

VishNu, he never goes deep into the shivAgama or vaishNava-Agama

nuances but dwells mainly on the bhakti and consequent emotions

only. On the other hand when he worked on Soundarya-lahari, the

first part, Anandalahari, – even though it is said that he

only `brought' it (from Kailas) and not composed it – is totally a

shAkta scripture. The sum and substance of the twin work of Ananda-

lahari and Soundarya-lahari seems to be: "advaita is The path; if

not, the next (alternative) is Shri-vidyA"

 

In fact, Shri-vidyA is the connecting cord between advaita and all

that is dvaita. It unifies the shAntam-Shivam-advaitam with Shakti,

the creator of duality, and therefore, of the universe"

 

and to our most respected Sada-ji , i would say :

 

"Secondly, it is not just that he understood the psychology of

different types of seekers of spirituality and preached accordingly.

It is more. Both the advices he gave, though seemingly opposite,

are `true', each at a particular stage of evolution. In the

phenomenal world, creation and the universe and the activator of all

of them, namely, Ishwara, are all `real' certainly. But when we

enquire into the root cause of all this, we find that the more basic

Reality is the Existent Self-in-itself that is actionless but through

a miraculous magic wand of mAya brings about all this moving world.

 

 

"Thus, when an Acharya or the scripture compares two paths or two

objects of worship and speaks of one as the better or greater of the

two, it does not always mean that the other thing, that had a lower

estimate, is worthless. That which our Acharya talked about as the

thing to be discarded, namely, perception of duality, in all his

works – that very same thing he now praises to the sky, saying that

this is what you have to hold steadfastly in the bhakti-mArga. In

one case it is duality, in the other case it is `sva-svarUpa-anu-

sandhAnaM' (remaining steadfast in one's own Self).( from professorji

same article )

 

and finally i dedicate this verse to Sada-ji

 

ye tu dharmamrtam idam

yathoktam paryupasate

sraddadhana mat-parama

bhaktas te 'tiva me priyah (bg12: 20)

 

He who follows this imperishable path of devotional service and who

completely engages himself with faith, making Me the supreme goal, is

very, very dear to Me.

 

i know what Sadaji will say :

 

Shankara gives the definition of 'true devotion :

 

"Among all means of liberation, devotion verily is the most potent.

The fixing of the attention on the true Master, the Divine Self, is

declared to be devotion." ( i remember Sadaji defining bhakti in this

way in a previous post)

 

To which i will respond " who made Adi shankara write on the ananta

kalyana gunas of Sri Mahavisnu - sri VIshnu SAHASARANAMA?

 

ANSWER 'AMBAAL'

 

Aum Shiva-shakti aikanya rupinaii namo namaha!

[Guest guest]

-

"adi_shakthi16" <adi_shakthi16

<advaitin>

Monday, November 07, 2005 11:32 AM

Re: On drishti-shristi-vada- The Wine Of Everlasting

Bliss ! ...................

 

i had the fortune of visiting The Shodakshri Amman temple in

Tennangur in Tamilnadu in the winter of 2002 and i personally

witnessed the 'sri chakra/sri yantra' puja by the priest in that

temple .

 

==============================================

At your service, Adiji :-)

 

http://www.omshaantih.com/Adi/Shodasi.htm

 

Love,

 

Joyce