Soundarya Lahiri- Verse 5

[Guest guest]

, venkat bhasksr

<sitam_subba wrote:

>

> Haristvamaradhya pranata jana saubhagya jananeem

> pura naree bhutvaa puraripumapi kshoba manayat

> smaropi tvaam natvaa ratinayana lehyena vapushaa

> muneenaampyantah prabhavati hi mohaya mahataam

>

 

Having adored Thee, the bestower of prosperity to those that make

obeisance before Thee, Hari, or yore assumed the form of a damsel and

fascinated even the destroyer of the [three] Pura-s. Smara likewise,

by worshipping Thee, is powerful enough to rouse the passion of even

great sages, with a [charming] frame fit to be licked by Rati's eyes.

 

Adored Thee- meditated upon the Devi by worshipping her in the form of

the Sri cakra and muttering the VidyA, namely the PaNcadasAksari,

which is of her shape. There is a peculiar appropriateness in Visnu

worshipping the Devi, as he is the seer of the first Khanda of the

PaNcadasAksari, as well as the first PrastAra, made up of the LopA-

mudrA- and the Nandikesvara-vidyA-s, as mentioned in the JNAnArnava-

tantra.

 

Prosperity - implies beauty of form, fine accomplishment, progeny,

opulence, etc.

 

Of yore - LaksmIdhara narrates the incident of KanakasvAmin, whom

Visnu fascinated in the form of beautiful damsel and eventually

killed : when requested by Siva to appear before him in that form.

Visnu did so, with the result depicted in the stanza. Other

commentators take it back to the days of the churning of the ocean by

the Deva-s and the DAnava-s for the extraction of nectar, when Visnu

is said to have appeared as Mohini, whose beauty so enraptured the

DAnava-s that they were altogether deceived by Visnu a the time of the

distribution of the nectar and were thus rendered mortal. The rest of

the story is as narrated by Lakmidhara. This only enhanced the powers

of the Devi, as after all, Visnu, as a true worshipper given to

muttering constantly the syllable 'im', denoting her KAmakalA form,

assumed her form, ie that of the lovelist woman imaginable and

attracted the attention of even Siva, the saintliest among the gods

and the destroyer of Manmatha.

 

Smarta likewise - likewise ie with equal potency and in the same

manner as Visnu, Smara, Manmattha, who, along with his consort Rati,

is first worshipped at the entrance to the holy of hollies at the time

of worship of the Tripurasundari, is the seer of the PaNcadasAksari of

three Khanda-s, which, with the Sri-bija, 'srim' as the fourth Khanda,

becomes the SodasAksari of the Sri-vidyA, with the sixteen NityA-s

constituting the sixteen KalA-s, which, again, with its four 'im-s',

takes its origin from the Rg-veda-mantra, 'catvAra im bibhrati

ksemayantah'. Those who attach greater sanctity to the KAdi-vidyA of

fifteen syllables [than to the HAdi-vidyA of an equal number of

syllables] hold that the former, by itself answers to the description

of the Rg-veda Mantra, as it contains four 'i-s'. But this

construction of 'catvAra im bibhrati' is defective from the point of

view of syntax and for the reason that the Mantra contains one 'i' and

three 'im-s' and with a view to conform to the requirement of the

Vedic text, the three 'i-s' [ of the HrIm-s therein] are separated

and, together with the 'i' of the VidyA, are made to answer to the

description of the Vedic text. On the other hand, the MUla-vidyA of

sixteen syllables, made up of four Khanda-s, each of them

containing 'im', is on all fours with the requirement of the Vedic

text. this view is also supported by the Taitti-rIya-brAhmana III.

10.1.10.

 

AcyutAnanda derives from this stanze the SAdhyasiddhAsana-vidyA -

"HrIm, KLIm, Blem," the fourth of the CaturAsana - nyAsa in the

following manner : 'h' and 'r' from 'Harih'; 'im' from 'Jananim',

KlIm, the KAma-bija, as indicated by the word 'Smara' ; 'v', [which is

the same as 'b'] from 'VapusA'; 'le' from 'Lehya' and 'm'

from 'MunInAm'

 

 

 

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

Pandit S. Subramahmanya Sastri and T.R Srinivasa Ayyangar

[Guest guest]

Japam: 8 days, 2000X per day, jaggery gruel and pongal with greengram

dhal, prepossession in one;s favor and infatuation of people

 

, "NMadasamy" <nmadasamy

wrote:

>

> , venkat bhasksr

> <sitam_subba@> wrote:

> >

> > Haristvamaradhya pranata jana saubhagya jananeem

> > pura naree bhutvaa puraripumapi kshoba manayat

> > smaropi tvaam natvaa ratinayana lehyena vapushaa

> > muneenaampyantah prabhavati hi mohaya mahataam

> >

>

> Having adored Thee, the bestower of prosperity to those that make

> obeisance before Thee, Hari, or yore assumed the form of a damsel

and

> fascinated even the destroyer of the [three] Pura-s. Smara

likewise,

> by worshipping Thee, is powerful enough to rouse the passion of

even

> great sages, with a [charming] frame fit to be licked by Rati's

eyes.

>

> Adored Thee- meditated upon the Devi by worshipping her in the form

of

> the Sri cakra and muttering the VidyA, namely the PaNcadasAksari,

> which is of her shape. There is a peculiar appropriateness in Visnu

> worshipping the Devi, as he is the seer of the first Khanda of the

> PaNcadasAksari, as well as the first PrastAra, made up of the LopA-

> mudrA- and the Nandikesvara-vidyA-s, as mentioned in the JNAnArnava-

> tantra.

>

> Prosperity - implies beauty of form, fine accomplishment, progeny,

> opulence, etc.

>

> Of yore - LaksmIdhara narrates the incident of KanakasvAmin, whom

> Visnu fascinated in the form of beautiful damsel and eventually

> killed : when requested by Siva to appear before him in that form.

> Visnu did so, with the result depicted in the stanza. Other

> commentators take it back to the days of the churning of the ocean

by

> the Deva-s and the DAnava-s for the extraction of nectar, when

Visnu

> is said to have appeared as Mohini, whose beauty so enraptured the

> DAnava-s that they were altogether deceived by Visnu a the time of

the

> distribution of the nectar and were thus rendered mortal. The rest

of

> the story is as narrated by Lakmidhara. This only enhanced the

powers

> of the Devi, as after all, Visnu, as a true worshipper given to

> muttering constantly the syllable 'im', denoting her KAmakalA

form,

> assumed her form, ie that of the lovelist woman imaginable and

> attracted the attention of even Siva, the saintliest among the gods

> and the destroyer of Manmatha.

>

> Smarta likewise - likewise ie with equal potency and in the same

> manner as Visnu, Smara, Manmattha, who, along with his consort

Rati,

> is first worshipped at the entrance to the holy of hollies at the

time

> of worship of the Tripurasundari, is the seer of the PaNcadasAksari

of

> three Khanda-s, which, with the Sri-bija, 'srim' as the fourth

Khanda,

> becomes the SodasAksari of the Sri-vidyA, with the sixteen NityA-s

> constituting the sixteen KalA-s, which, again, with its four 'im-

s',

> takes its origin from the Rg-veda-mantra, 'catvAra im bibhrati

> ksemayantah'. Those who attach greater sanctity to the KAdi-vidyA

of

> fifteen syllables [than to the HAdi-vidyA of an equal number of

> syllables] hold that the former, by itself answers to the

description

> of the Rg-veda Mantra, as it contains four 'i-s'. But this

> construction of 'catvAra im bibhrati' is defective from the point

of

> view of syntax and for the reason that the Mantra contains one 'i'

and

> three 'im-s' and with a view to conform to the requirement of the

> Vedic text, the three 'i-s' [ of the HrIm-s therein] are separated

> and, together with the 'i' of the VidyA, are made to answer to the

> description of the Vedic text. On the other hand, the MUla-vidyA of

> sixteen syllables, made up of four Khanda-s, each of them

> containing 'im', is on all fours with the requirement of the Vedic

> text. this view is also supported by the Taitti-rIya-brAhmana III.

> 10.1.10.

>

> AcyutAnanda derives from this stanze the SAdhyasiddhAsana-vidyA -

> "HrIm, KLIm, Blem," the fourth of the CaturAsana - nyAsa in the

> following manner : 'h' and 'r' from 'Harih'; 'im' from 'Jananim',

> KlIm, the KAma-bija, as indicated by the word 'Smara' ; 'v', [which

is

> the same as 'b'] from 'VapusA'; 'le' from 'Lehya' and 'm'

> from 'MunInAm'

>

>

>

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

> Pandit S. Subramahmanya Sastri and T.R Srinivasa Ayyangar

>