Guest guest Posted February 21, 2007 Report Share Posted February 21, 2007 [697] TripuskarA : Who acts Her dance in three poses. The goddess is the power of God in all the aspects. These aspects are broadly deivided into three acts viz, creation, preservation and dissolution of the universe. In this context, ParA Sakti is understood to assume the three forms like those of an actress, which are practically the three modes of expression or manifestation, as depicted in the three episodes of DurgA Saptasati. "MahakAli is the tAmasic, MahAlaksmi the rAjastic and MahAsaraswati the sAttvic aspect of the Devi. As the daughter of Daksa she represents the dream state, as PArvati, the waking state and as KundalinI the sleeping state. Thus being one She displays different states like an actress". Puskara also means a blue lotus, which connotes that the goddess is untainted like a lotus in water. She is infinite in nature and eternal true of Beauty. [698] AprameyA : Who is immeasurable. The Supreme Mother as ParA Samvit cannot be properly ascertained or understood. Her sovereignity is inscrutable. This is also evident when the supreme Deity assumes forms. DharmAcArya expresses this as :"O Mother of all! first you were born to DAksa. Later abandoning him along with his faults, thous wert born to Himalaya. In thy boundless supremacy, thought originally one with Siva, thous became His supouse. Who can know your wonderful and mysterious way?" Samvit is Supreme Brahman. Infinite and immeasurable [a] that become finite as nescience of the atheists. SUnyavAd of Baudhas, Jivavada, of Jainas, categorical formula of Samkhyas. Karma of MImansakas and different doctrines of the six schools of Philosophy. Foot Note: [a] same reading in Lali-Sahas 413 [699] KosasthA: who is present in the core of the five sheaths. The Sakta Tantras advocate that five deities are worshipped in the five KosAs of Sri Cakra. According to JnANArnava Tantra these are SrI VidyA, Paramjyotis, ParA, NiskalasAmbhavI and AjapAmAtra. The last four [a] are worshipped in the sristi and other cakras which surround the Sri Cakra. SrI VidyA is the Bindu in the centre and so in the midst of the five sheaths. Vendanta analyses the non-self into five Kosas or sheaths namely {Annamaya, PrAnamaya, Manomaya, VijNAnamaya and Anandamaya] the gross physical sheath, the sheath of the vital force, the sheath of the mind, the sheath of intelligence and the sheath of bliss. One sheath being finer than another, the finer permeates the grosser one. The goddess as Atman permeates them all. So She is present in the core of all sheaths. Foot Note: [a] Swami Vimalananda names the four as Paranjyoti, NiskalasAmbhavi, Ajapa and MAtrikA. [700] KosavAsini : Who resides in the five sheaths [Kosas]. The effulgence of Atman shines through all the sheaths, though in varying degress according to their density. Atman being the finest substance is detached from the sheaths an dpermeates them all. The sheaths are figuratively described as one inside the other, the physical being the outermost and the sheath of bliss the innermost. The goddess ParAmba is Parabrahman entailed in the five sheaths as the Innermost Self. She is detached from the sheaths as the envelop cannot be what is enveloped. Therefore she resides in all the Kosas. The worship of Sri Yantra is done in an act of PancikApUja in which five holy formulas and five deities are mutually identical, as Mantras are not different from Devatas. They are known as Pancakosas in which the supreme Mother resides. Another meaning according to PurAna is that the goddess is the Mistress of the royal treasury and riches favouring Kubera, the friend of Rudra, in holding the charge. Further Commentaries see link : http://shaktisadhana.50megs.com/Newhomepage/sadhana/Commentaries.html Quote Link to comment Share on other sites More sharing options...
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