BhavAnI nAma Sahasra Stutih : Namas 697, 698, 699 & 700

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[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.

 

 

 

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