BhavAnI nAma Sahasra Stutih : Namas 676 till 682

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[676] SmitAsyA : The Goddess with smiling face.

With Her untainted and unconditioned power the Supreme deity, in the

assumed form, displays a charming smile on Her face. In Her

manifestation She is like the blossomed creeper radiating fragrance

and joy. When She sleeps there is great annihilation, MahApralaya.

 

In the universal phenomena there are two important points : The

beginning of creation and the end of dissolution; just as we witness

the two junction points of dawn and dusk in connection with the

rising and setting of the sun. These two points connote the smile of

the Supreme Deity at each turn of Her swinging display.

 

In the microcosm this swinging of outgoing and incoming breath is

marked in every creature. The yogi experience this point of union

while being aware at each breath. The two points are called

BahirdvAdasAnta and Antar-dvAdasAnta [a] respectively. The junction

is the source that gives strength to movement, like the refueling of

a train. Smile is a symbol of regaining strength. It is a symbol of

union, the expression of which is a schooling and elevating smile.

The goddess as the central source of this swinging play is the smile

just as is apparent from the rising and setting of the sun, which

causes waxing and waning of the moon. This smile of ParA sakti,

therefore, connotes the manifestation and annihilation in complete

awareness.

 

Foot note :

[a] Extreme turning points of the outgoing and incoming breaths

measuring each way fifteen units of the waxing and waning of Moon.

According to a yoga system of Kashmir Saivism the span of each

breath is measured in 36 units called Tutis.

 

 

[677] SyAmakundalA [a] :The dark-blue mouth of the coiling KundalinI.

The mouth of KundalinI is compared to the tongue of a mango tree

flower, where dark-blue bees are always present sucking its

frankincense, an aromatic gum. Similarly a fragrant juice is always

flowing from the mouth of the coiling KundalinI, in awakening of

which yogis are given to yoga practices and worship.

 

Foot note:

[a] Alternate reading in {E-5, 6, 8 is SyAmakuntalA}, which means

the deity with dark hair on the head. This is a sign of the youth,

alert with beauty and power of perseverance.

 

 

[678] MasI : Evidence of the immanence of Supreme Self.

masI literally means ink. This is the experession of thought in a

measurable finite form. Therefore the writing in ink is the proof of

abstract thought which becomes confined on paper. Thy immanence is

the expression of thine own transcendence.

 

 

[679] LekhinI : The power of authority.

The pen has the authority to express an abstract thought in a

material form. The Goddess Herself is that power. Thou art Thyself

the cause of vibration to bring about the manifestations

 

 

[680] LekhyA : The describable one.

The transcendent supreme sakti emanates in different forms of Devis

and Devas to make it convenient for devotees and seekers after Truth

to concentrate on the Divine forms of their choice. In accordance

with their Mantras. This is grace of ParA Sakti that becomes

describable, thus uplifting humanity. Brahma VidyA took the form of

UmA to reveal supreme knowledge to Indra. Utpala said to Lord

Siva "Joyousness is this Thy communion".

 

 

 

 

 

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