Soundarya Lahiri 3

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VERSE 3

Avidyanam antas-timira-mihiro-dipana-kari

Jadanam caitanya-stavaka-makaranda-sruti-jhari

Daridranam cinta-mani-gunanika-janma-jaladhau

Nimagnanam damstra mura-ripu-varahasya bhavati

(Worshipping your feet) will illuminate the inner darkness of the soul with the brilliant light of sun. It forms the cluster of flower buds, from which flows the nectar that transforms a dull static person into a lively and dynamic one. It will adorn the poor and destitute with a

necklace of wish fulfilling gems. And (above all) it has the power to rescue those who are deeply submerged in the ocean of life (Samsara) with the force of the wild boar who destroyed the demons. I initiate discussion on the 3rd verse. When the Mother gives, she gives in abundance. She does not hold back. When she illuminates the inner darkness, she does so with the

brilliance of a burning sun. When she activates, she brings about a miraculous transformation. Poverty is not just relieved. It is replaced by immense

wealth. This unbounded love of Mother for her devotees is also seen in the story about Kanaka Dharaa Srotram. Sri Adi Sankara as a young Sanyasi goes with a begging bowl to a poor woman’s house. The woman with

absolutely nothing to give, searches the house and manages to find an Aamla(Hindi word for which I do not know the English term).Sankara,impressed by the woman’s devotion and kindness prays to the Mother to remove her poverty. This prayer results in a shower of gold on the woman’s house. But finally, more precious than learning, awakening and riches is a gift that transcends everything. She will free the devotee from worldly bonds. He will be lifted from the depths of ocean of life not by slow buoyancy but by a powerful kick and will be out and dry in flash. This thrust is like the force of the wild boar Varaha, who is one of the Avatars of Vishnu who assumed this shape to kill demon Hiranyaksha and save the world.

The Bijaksharam is SHREEM. I read that in some texts it is given as DUM(u pronounced as in "Full" and d as th in "Then")

The expected result of upasana is gradual progress in education and wealth(according to the source from which I am referring,upasana with DUM as Bijaksharam gives relief from sickness) The yantra should be the

same with either of the Bijaksharams ie two intersecting equilateral triangles inscribed in a circle with six apexes at an angle of 60 degrees from each other. If it differs, we can take the common opinion of experts in this group.

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[Guest guest]

, venkat bhasksr

<sitam_subba wrote:

>

>

>

> VERSE 3

> Avidyanam antas-timira-mihiro-dipana-kari

> Jadanam caitanya-stavaka-makaranda-sruti-jhari

> Daridranam cinta-mani-gunanika-janma-jaladhau

> Nimagnanam damstra mura-ripu-varahasya bhavati

>

 

Thou art the island-city of the Suns, illumining the internal

darkness of the ignorant; [Thou art] the stream, ever flowing with

the honey of the cluster-of-flowers of consciousness, for the dull-

witted; [Thou art] the CintA-mani-duplicate [in bestowing their

heart's desire] on the destitute; and the tusk of the Wild Boar

[AvatAra] of Muraripu, in the case of those submerged in the ocean

of births [and deaths].

 

Commentary

Thou - the rendering of the original word 'Bhavati' stands for the

Devi. With the reading 'Bhavati', meaning 'becomes', 'PAmsu', 'the

speck of dust' of the previous stanza, will have to be understood as

the sunject.

 

The island-city of the Suns - this may be taken to mean some

imaginary island in the middle of the ocean, wherefrom the disc of

the Sun apparently rises above the horizon. The implication is that

the Sun of knowledge dispels the darkness of ignorance from the mind

of the worldly-minded. As the internal darkness, accumulated during

mumberless previous births, is so intense as to occupy every nook

and corner of the mind of the person harbouring it, one commentator

is of the view that the Mihira, the Sun, refers to the twelve Aditya-

s [see footnote below], rising simultaneously with all their

effulgence from their island-abode, so as to drive away even the

smallest vestige of such darkness. The reading 'timira-

mihirodhhipana-kari' [ in the fem gender] meaning 'causing the Sun

of knowledge to manifest itself in all its glory', if adopted, will

not permit of 'PAmsu' [mas. gender] being taken as the subject,

while it will make complete sense with the reading 'Bhavati'.

 

The ignorant - not possessed of VidyA, which may be construed as

either DevatA-jNAna or Atma-jNAna, ie mere Karmatha-s, who indulge

in the observance of Jyotistoma and other rituals according to the

rules presecribed in the Karma-kAnda; or those that are under the

delusion that the world entirely depends on Brahman, Visnu and

Rudra, while in reality it hangs on the mercy of the Devi, whose

dependants these three gods are.

 

The clusters of flowers - ie all forms of consciousness. CintAmanI-

duplicate - CintAmani is the gem said to be in the possession of

Indra and is credited with the power of bestowing whatever is

thought of by its UpAsaka-s. Here the Devi is figuratively

represented to be the duplicate of the gem with all its powers, as

she is the embodiment of the DAna-sakti. According to one

commentator, 'cintAmani-gunanikA' means a rosary of Cintamani beads.

 

Muraripu- Visnu, the destroyer of Mura, a demon. The reference

here is to the incarnation of Visnu in the form of a Wild Boar, who

is said to have lifted on his tusk the submerged worlds and rescued

them after vanquishing HiranyAksa, his foe.

 

Kamesvara-sUri takes the first line of the stanza to imply that the

Devi dispels the darkness of ignorance pervading the minds of those

that holds the view that AvidyA is the root cause of the world, by

imparting the true knowledge of Isvara. He takes the second line to

imply the dispelling of the ignorance of the SAmkhya-s who believe

that the Jada, non-sentient MUlaprakrti, is the cause of the worlds,

by the adoptiong of similar means. Again he takes the third line to

imply that the Devi warns the ParamAnu-vAdin-s, who hold the primary

atoms to be the cause of the world, to be more circumspect, should

they be disposed to arrive at the correct theory. The last lines

implies, according to him, the questionalbe ways adopted by the

least evolved persons immersed in satiating their carnal instincts

and appetites in their everyday life, and suggests the remedial

measure of the percepts in the MahAbhArata and other works bearing

on right conduct, as the means of saving them.

 

According to KaivalyAsrama, this stanza is indicative of the deity

of the KAmarAja-mAtrkA, who should be meditated upon, by all

votaries of the Sri-vidyA, as effulgent with the radiance of myriads

of morning Suns, holding in her four hands the rosary of crystal

beads, the sugarcane bow, Cupid's five arrows and the Holy Writ, as

having three eyes and wearing the crescent moon at her crest-jewel.

He is also of opinion that the VAgbhava-bIja, 'aim' of the TripurA,

which occupies the forefront of the three BIja-s - VAgbhava,

KAmarAja and Sakti - is indicated by the stanza, for the reason

that 'aim' is composed of 'a', the initial letter of the Rd-

veda, 'a', that of the SAma-veda, and 'i', that of the Yajur-veda,

construed as follows : The initial letters of the SAma-veda and the

Yajur-veda combined go to form 'e', and with the initial letter of

the Rg-veda placed before and combined with it, would result

in 'ai', which, with the nasal ArdhamAtrA of the Upanisad-s,

becomes 'aim', the TrayimayA-vidyA, which has the virtues of

dispelling AvidyA, ignorance, with the first 'a', of removing

Jadatva, non-sentience, with the second 'a', and of bestowing one's

heart's desires with 'i' and Kaivalya with the Ardh-mAtrA.

 

Footnote :

The twelve Aditya-s are : [1]DhAtr [2]Mitra [3]Aryaman [4]Rudra [5]

Varuna [6] SUrya [7] Bhaga [8] vivasvat [9] PUsan [10] Svaitr [11]

Tvastr [12] Visnu

 

 

The Ocean of Beauty. Saundarya-Lahari of Sri Samkara Bhagavatpada

Pandit S. Subrahmanya Sastri and T.R Srinivasa Ayyangar