regarding the suradha and sapthasathi swarupa

[Guest guest]

Dear Ganapathi,

 

As you have mentioned, the “Vision of Mother”, this itself means that this is

the “Savikalpa Samadhi” or “Sabija Samadhi”. And in this form of Samadhi, only

8 kalas of the mind are dissolved out of 16 kalas. So, 7 more kalas of the mind

are still remaining. Nirvikalpa Samadhi is not achieved till these 7 kalas of

the mind are dissolved.

 

Sruthi says “Atma vaare drashtavyah, srotavah, mantavyah and

nidhidhyasitavyaha….” Which means that the spiritual aspirant or the the sadhaka

at the feet of gurunatha through the upasana first gets the experience of his

swa-swarupa in the Buddhi (Intellect). Then he starts the sravana, manana and

nidhidhyasana at the feet of gurunatha. So, the process of reflection, and

abiding in his swarupa starts after the Bhava Samadhi.

 

Now, the entire sadhana of sapthasathi starts from this Bhava Samadhi to

Nirbhava Samadhi. It is at the cusp of dissolution of 8th Kala and with the 9th

kala of his mind that he has to do the sadhana. This is the secret that

Sapthasathi parayana has to be done on Ashtami & Navami Tithis.

 

It is during this savikalpa Samadhi, all the mental tendencies are in seed

form. The traces of Agami Karma, Sanchita Karma and Prarabdha Karma that are

the cause for rebirth is hidden in the Mind. And the Mind in Prana. This Prana

which is Sarva Vyapaka (all pervasive) along with Chit Sakti bears the entire

seed of creation. This Mind is Brahma. This Prana is Vishnu along with Yoga

Maya which is Chit Sakti.

 

Now, in the state, Madhu and Kaitabha, the two demons are born from Chid Akasa

(Vishnu Karna). Kaitabha is “kita bhAva iti kitabha, tasya bhava iti kaitabha;

tat madhu”, Madhu = sweet; kaitabha = worm-like in manifestation, i.e. worms

though in myriads.

 

Which means these two are the mental tendencies: Kaitabha is the tendency to

experience reality or life/world in manifold variety (Bahu Bhaava Iccha). And

Madhu is the tendency to experience this manifold experience in the form of

unbroken, continuous, incessant and constant pleasurable. These two mental

tendencies Madhu and Kaitabha attack the Sadhaka in Sabija Samadhi. And hence,

the Sankalpa of “May I become Many” gets manifested from Sarva Vyapaka Prana.

This Samkalpa is Brahma and Sarvva Vyapaka Prana is Vishnu. These two Madhu and

Kaitabha do not allow the Manas to be in communion with Prana and Chit Sakti.

And hence, they are antagonistic towards the Mind (Brahma).

 

It is these two tendencies Madhu & Kaitabha that the root cause for Agami

Karma and make the Sadhaka entangled in Phenomenal Existence (Samsara).

 

Suratha, “with his own choice” as you have mentioned, was under the influence

of these Madhu and Kaitabha and hence, he took rebirth as the Manu. Since, he

had the Savikalpa Samadhi ie., the Vision of Mother, he was born as the Emperor

– Manu, enjoying the sensual pleasures.

 

 

 

 

 

In Savikalpa Samadhi, still there are also the traces of Sukshma Deha Abhimana

(Attachment of Subtle Body) which is Mahishasura and the traces of “I-ness” and

“Mine-ness” which are Sumbha and Nishumbha which is Karana (Causal Body) Deha

Abhimana. The Vasanas are the Rakthabija. Pravritti and Nivritti are chanda

and Munda.

 

Please note that the Vision of Mother won’t give the salvation. It is the

Swarupa Anusandhana which shines in the form of “I” in the heart of every being

that gives the Mukti. This “I” is extolled in Rig Veda “Devi Suktam” as Vaak

which forms the basis of Sapthasathi Parayana (Please refer “Aham Rudrebhir

Vasubhih Charami………). This Aham is Vaak or the “I” that shines in every heart

cave. This is the Chandika Parameshwari. This is Yoga Maya. This is Mahakali,

Mahalakshmi, Mahasaraswati. She is of the form of Para Prakriti in Ishwara and

Apara Prakriti in Jiva. The same Mahakali which is Tamasi Sakti in Para

Prakriti of Ishwara is the Satvika Sakti in Apara Prakriti of Jiva. And hence,

the Navakshari mantra starts with Saraswata Bija (Aim) though the deity

presiding the Prathama Charitra is Mahakali (tamasi devata).

 

With regards,

sriram

 

 

 

 

 

 

 

 

 

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