LalithA SahasranAma [912] savyApasavyamArgasthA [ Part 2 ]

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NMadasamy stops at " Life as long as the three regions

[earth, sky and heaven] last means exemption from reiterated death".

 

"Ths space between the seven rsis and Dhruva, the third region of

the sky, is the splendid celestial path of Visnu; and the abode of

those sanctified ascetics who are cleansed from every soil and in

whom virtue and vice are annihilated. This is that excellent place

of Visnu to which those repair in whom all sources of pain are

extinct, in consequence of the cessation of [the consequence of]

piety or inequity, and where they never sorrow more.... The seat of

Visnu is contemplated by the wisdom of the Yogins, identified with

supreme light, as the radiant eye of heaven" This is another

explanation.

 

There are two paths in the worship, the right hand path and the left

hand path. The left hand path means he should always meditate upon

his own deity [Devi] in all ceremonies such as Agnihotra, etc.

described in the Vedas or in the ceremonies such as AstakA, etc.

enjoined in the Smrtis or in the mantra, siddhis, etc. described in

the Tanras, whatever chief deities or secondary deities are invoked

he should add his own diety; that is [in every ceremony] one should

add or repeat his particupar or chosen deity after repeating the

deities which belong to each mantra. He who goes by this apth will

have with him the sin as he does not discharge his [three] debts to

Devas, rsis and pitrs. But in the right hand path, in the place of

the deities of the ceremonies as enjoined in the Sruti and other

works, his chosen diety [ie the diety whom he worships] should be

necessarily substituted and worshipped. As he observes all the rites

described in different scriptures, as described above [ie he

worships his chosen deity] in the place of other deities of

different ceremonies, he has no sin with him of that [left hand

path] as he has discharged the debts of Devas, etc, by the

meditation on one supreme gos. Hence he attains moksa

soon.

 

[Question] Then no intelligent man should follow the vAma path

because the result is not to be attained soon, but he will gladly

cling to the daksina path though the path is difficult, because the

fruit is soon obtained

 

[Answer] It is not so, many sistas [good men] will follow the vAma

path. For they should wait a little time to finish all their Karmas

whether high or low by the enjoyment in the same body.

 

This is explained at length in the KAlika Pr.:"Everywhere whether in

the Devi mantras or in the Vedic mantras, and in all the mantras to

gods he should duly meditate on Bhairavi, TripurA. One should add

the suffix Bhairavi to all the names of the deities [as a subject].

[The Devi name] should not be recited without [the names of other

deities] as qualified. For instance, in performing the Acamana

ceremony [rinsing the mouth] after the repeating the words Apah

punantu prthivim he should add the word tripurA-bhairavi. So also

with the mantra, drupada..... It should be repeated in the mantras

thus : idam, visnuh, bhairava, vicakrame. This mantra is used in the

ceremony of receiving mrd. In the repetition of the GAyatri-mantra

the word tripura-bhairava is to be affixed. In the Arghya ceremony

one should repeat mArtAnda-bhairava. In the mantra, udutyam ....,

bhairava is to be suffixed. In the Tarpana, one should say "let

Brahma-Bhairavi be satisfied" In the consecration of the pitrs the

word bhairava is to be added throughouot the Tarpana mantra.

 

So also the word tripura is to be affixed. In the Jyotistoma,

Asvamedha and other sacrifices also the Bhairava and Bhairavi are to

be worshipped. Thus by the vAma method Tripura Bhairavi should be

worshipped, and also by the daksina path. When one worships rsis,

Devas, pitrs, men and all other beings, by the paNcayajnA ceremony

for the sake of discharging the debts [owed to the above] according

to rule, with piety and gifts and other essential ceremonies, it is

called daksina path.

 

To be continued .......

 

 

 

BhAskararAya's Commentary

Translated into English by R. Ananthakrishna Sastry.

 

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