Guest guest Posted December 30, 2008 Report Share Posted December 30, 2008 simhAsanESwari From :- lanka.krishnarao Subject :- simhAsanESwri ernakulam venugopalan to me Om Nama Sivaya >Dear Mr. Krishna Rao, >> I have a question or rather a doubt and you probably can shed some light intelligently, hence this mail. >>In Srividya, mother Lalita or Tripurasundari is supreme, parabhattarika. One of the several epithets is Bindumandalavasini. Also She is Sivaasivashakti aikyarupini meaning She and Siva are one. In many of Adi Shankara's compositions on Madurai Meenakshi She is equated to Lalitambika >> " srividyam sivavamabhaganilayam hreemkaramantrojwlam shrichakrangitabindumadhyavasatim............ Meenakshim pranatosmisantatamaham karunyavaarmnidhim. >>According to my understanding Meenakshi is Matangi,Shyamala or Mantrini and such how can She be equated to the Simhasaneshwari. May be Shankara was seeing Godhood in an advaita aspect as everybody and everything has that divine amsa. >>Please clear this doubt for me. Maybe it is silly, but since L.S clearly says Geyachakrarathaarooda Mantrini parisevita also Mantrini nyastha rajyadu. So I am wondering! >>Hope evrything is fine with you. Many blessings. >Venugopal ////////////////////////////////////////////////////////////////////// //////////////////////////////////////// mAnya SrI vENugOpAl, Your confusion is nothing but that you are looking at all these dEvatAs as different from you. Before entering into SrIvidya, you have to remember your guru mantra which says that your guru is " swarUpa nirUpaNa hEtuh " . Who ever he introduces (initiates) to you as dEvata, you have to understand, that dEvata is none else but your own self. You would have taken births of so many forms like so many dEvatAs, manuShyAs, rAkShasAs, piSAcAs, birds, snakes, creatures, stone, hills, mountains, trees etc., and so many of course. But we select only a few of them, to have the recollection of memory of that life and know how great we are! " nAma smaraNam " means, to recollect what we have forgotten (vismaraNam = to forget). We recollect only the better side of our history and our greatness in that birth because, we are aspiring to become divine. " mR^ityOr mA amR^itam gamaya " . Not like 'Kamsa' who recollected his rAkShasa janma of his previous birth and acquired all the rAkShasa qualities. Coming to your point, we always do 'pancAyatana puja, while doing pUjA for any particular dEvata. It means that you should not perform pUjA for any particular dEvata in a lone form, because that deity is not any single individual, but the collective form of so many dEvatAs (samaShti) only. Just like you can not find any particular thing as " forest " , but only the collection of so many trees. When you perform pUja for 'Siva', the amba, viShnu, sUrya, gaNapati etc., will become " anga dEvatAs " . When you do it for 'amba', Siva and others become 'anga devatAs. In the same way, when you meditate upon mInAkShi, the lalita rAjarAjESwari and others will become 'anga dEvatAs'. Then the " mInAkShi " will become " simhAsanESwari " . Any way, you could have understood by this time, that you, who is the " SAMASHTI' of all the dEvatAs, is the real " simhAsanESwari " . Not any Lalita, rAjarAjESwari, Siva,viShNu or any one else. Of course all of them are yourself. You are the " sarva dEvatA samaShti " and you yourself is the real " simhAsanESwari " " rUpai ranEkaIr bahudhAtma mUrtim kR^itwAmbikE tat prakarOti kAnyA " This is all the view of SrI SankarAcArya. Yours always in the sevice of the mother, krishnarao. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 31, 2008 Report Share Posted December 31, 2008 Dear Sir, If Minakshi becomes the pradhAna devata and Lalitha becomes the anga devata, Acharya Sankara would have comprehended Devi Minakshi amidst the Matangi Yantra, per se. But as the stotra says " SrichakrankitabindumadhyavasatIm..... " , which implies and implied by that it is Srilalitha ParAbhattarika who is the supreme queen flanked by Raja Shyamala and Maha Varahi. Shri Syama Sastrigal in one of his Minakshi Navaratna Kritis, extols Devi Minakshi as non-different from Srichakra Adhishtatri Devata though She is Raja Matangi. The reason being during the pancha (5)-panchika puja (A set of 5 Devatas and each set containing again 5 Devatas), the 5th one is Pancha-RatnAmba pUja. This Pancha RatnAmba pUja is performed in the Bindu sthAna. Among the 5 ratnAmbAs, two of them are rAjamAtangEshwari ratnAmba and mahAvArAhi ratnAmba. This rAja- mAtangEshwari is none other than Devi Minakshi. This rAja- rAjEshwari dEvata is worshipped in the IshAnya Simhasana at Bindu sthAna. And hence, she is extolled as non-different from Srichakra Bindu MadhyavasatIm. Moreover, She is the consort of Shri SundarEshwara who is non-different from KamEshwara. Now, coming to the point. ACHARYA SANKARA HAD A VISON OF MINAKSHI AMIDST THE GREAT " KAMAKA KALA MANTRA " RUPA " BHUVANESWARI BIJA " . AT MADHURAI, ACHARYA SANKARA BHAGAVATPADA CONTEMPLATED ON THE GREAT " KAMAKALA MANTRA " THAT COMPRISES OF THE THREE PRINCIPLES ENCAPSULED INTO ONE MANTRA IE., " HRIM " WHICH CONSISTS OF ICCHA, JNANA AND KRIYA VIBHUTIS. AND HENCE THE ACHARYA SUNG IN ECSTACY " SRIVIDYAM SIVAVAMABHAGANILAYAM HRIMKARAMANTROJWALAM SRICHAKRANKITABINDUMADHYAVASTIM…….MINAKSHIM PRANATOSMI SANTATAM AHAM… " Given below is the Bhuvaneshwari Mantra Mahatmya from Halasya Mahatmya of Skanda Purana: Shri Nilakanta Dikshitar while commenting on " hAlAsya mAhAtmya " , extols the Bhuvaneshwari Bija mahima saying thus: vyOmbIjE mahEshAni – kailasAdi pratiShTitAm vahnibIjAtsuvarnAdi – niShpannam bahudhA priyE tEnAyam vartatE loko – bhumanDalasamAsthitah turyaswarUpENa pAtALE – shESharUpENa dhAryatE mahAbhUmanDalam – tasmAtvAlasyA(a)pi nayikA binduchandrAmritam dEvi – srAvayantI jagatrayam dravarUpA bhavEt tasmAt – srujantI chA(a)rdhasUtrayA ata Eva mahEshAni - bhuvanEshIti kathyatE " vyoma bija (h) bears the Kailasa tattva, agni [r} bears the suvarna (dhatus) and the entire cosmos / mahabhumandalas till prithvi; " e " represents the Adisesha tattva that bears Kailasa in the form of " h " and mahabhumandalas in the form of r. ; Chandra bindu and ardhamatra represents amrita that nourishes the entire cosmos with her nectar of immortality which represents the principle of sustenance and creation " . This sloka also encodes the " tantric script " of Bhuvaneshwari Bija. When the siva bija " H " , shakti bija " R " , Kamakala Ashara " E " and Bindu are combined it becomes " HREEM " which is a bhuvaneshwari bija mantra. The tantric script of this HREEM mantra looks similar to the COILED SERPENT " . This Adi-sesha in the form of coiled serpent is formed out of the combination of the tantric scripts of Circle of Akasa Bija, Triangle of Agni Bija and the " inverted therefore " of Kamakala Akshara. This serpent is the Adisesha ON WHICH RESTS THE Entire Universe. It is this Coiled Serpent which bears the entire universe on which rests the Vishnu alongwith His consort Lakshmi. The Ratri Sukta of Rg Veda extols this " Bhuvaneshwari Tattva " . The presiding deity of the Ratri Sukta is the Goddess Bhuvaneshwari. Since, the entire cosmos in the form of Kailasa till Prithvi / Bhumandala (BHUVANA) is in the " SEED FORM " of this mantra, the Deity presiding over this Bija is " BHUVANA-ISHWARI " . Now, why the tantric lipi of " h " & " r " is to be taken as " circle " and " triangle " is given below. Ham : Akasa Bija This has been decoded from " Hari Padam " which means the " foot rest of Hari " during Vamana Avatara. The first alphabet " H " is taken from this. The letter H originates from neck during pronunciation and when we pronounce zero shape (Hollowness) is formed in our mouth. In phonetics, it is called " Aspirate " . Hence, in tantric lipi, Ham is denoted by Circle. Ram : Agni Bija As per phonetics, the `R' is Cerebral. This sound is produced due to friction between Upper Jaw and tip of the tongue. Since, fire is produced out of friction, `R'is the bija of Agni. It is denoted by Triangle (Trikona) in tantrika lipi as the fire looks broad at the bottom and conical at the top. Now, as discussed earlier, the Bhuvaneshwari Mantra is again non- different from Kamakala Mantra. Let us analyse how. This " Bhuvana-Ishwari " bija has four components: 1) h (akasa bija) 2) r (agni bija) 3) e (kamakala akshara) 4) m (bidu and ardha matra). Kamakala Akshara and Tantric Lipi The Kamakala Akshara `E' is denoted as " Inverted Therefore " of Mathematics in devanagari and sharadi lipi. The three dots of the Kamakala Akshara denote the Sukla (Chandra) Bindu; Sonita (Agni) Bindu and Misra (Rav) Bindu. This Tantric Script is encoded in the saundaryalahari stotra " mukham bindum kritvA……. " . Now, as per the srividya sampradaya, this Chandra bindu is jnanaAtmaka which is Matangi swarupa; Agni Bindu is kriyAtmaka which is Varahi swarupa; and misra bindu is siva-saktyAtmaka. The kAma- kAmEshwari bhavana is done here. Matangi is contemplated as JnAnakaLAtmaka and Varahi is contemplated as kriyAkaLAtmaka which are abheda-tattvas of Misra-Bindu which is kamEshwari-kAmEshwarAtmaka. Iccha sakti has inherently in itself has the principle of Jnana and Kriya. When contemplated amidst the Great Kamakala Mantra rupa Bhuvaneshwari Bija, all these three principles are one and the same. Moreover, in extolling this Bhuvaneshwari Mantra, Shri Nilakanta Dikshitar says: " satswarupah parAkAro hakAro dharmatatparah chidAkarah shivAkAro – rEpha sarvArthasiddidah ananando rUpayo raikya – dIkArah sarvakAmadah bindunAdou tadantasthA – bhavEtAm mokshadAyakau satchidAnandarUpam tu – bIjam proktam manIShibhih satchidAnandarUpam ya – tparam brahma tadEva hi " h is sat-rupa; r is chid-rupa; e is ananda rupa; bindu and nada are moksha-sanketAtmaka " ie., " hrIm " is the " satchidAnandAtmaka pUrna parabrahma svarupa " . At the end, I close this article with a wonderful sloka from " Anandasagara Stavah " of Nilakanta Dikshtar which happens to be my favorite couplet. This sloka describes Mother Minakshi as " Brahmavidya Swarupini " that graces Her devotees and votaries with Brahma Vidya. " Chatur Adhyaye Rupam Kalahamsa Vyanjanam Jaganmatuh Apara Brahmamayam Vapuh Antah Sasikhandamandana Mupase " With warm regards and wishing you a happy and prosperous new year 2009, Sriram , " krishnarao " <sriparasukhanandanadha wrote: > > simhAsanESwari > From :- lanka.krishnarao > Subject :- simhAsanESwri > > ernakulam venugopalan to me > > Om Nama Sivaya > > > >Dear Mr. Krishna Rao, > > > >> I have a question or rather a doubt and you probably can shed some > light intelligently, hence this mail. > > >>In Srividya, mother Lalita or Tripurasundari is supreme, > parabhattarika. One of the several epithets is Bindumandalavasini. > Also She is Sivaasivashakti aikyarupini meaning She and Siva are one. > In many of Adi Shankara's compositions on Madurai Meenakshi She is > equated to Lalitambika > > >> " srividyam sivavamabhaganilayam hreemkaramantrojwlam > shrichakrangitabindumadhyavasatim............ > Meenakshim pranatosmisantatamaham karunyavaarmnidhim. > > >>According to my understanding Meenakshi is Matangi,Shyamala or > Mantrini and such how can She be equated to the Simhasaneshwari. May > be Shankara was seeing Godhood in an advaita aspect as everybody and > everything has that divine amsa. > > >>Please clear this doubt for me. Maybe it is silly, but since L.S > clearly says Geyachakrarathaarooda Mantrini parisevita also Mantrini > nyastha rajyadu. > So I am wondering! > >>Hope evrything is fine with you. Many blessings. > >Venugopal > //////////////////////////////////////////////////////////////////// // > //////////////////////////////////////// > > > mAnya SrI vENugOpAl, > > Your confusion is nothing but that you are looking at all > these dEvatAs as different from you. Before entering into SrIvidya, > you have to remember your guru mantra which says that your guru is > " swarUpa nirUpaNa hEtuh " . > Who ever he introduces (initiates) to you as dEvata, you have to > understand, that dEvata is none else but your own self. > You would have taken births of so many forms like so many dEvatAs, > manuShyAs, rAkShasAs, piSAcAs, birds, snakes, creatures, stone, hills, > mountains, trees etc., and so many of course. > > But we select only a few of them, to have the recollection of > memory of that life and know how great we are! " nAma smaraNam " means, > to recollect what we have forgotten (vismaraNam = to forget). We > recollect only the better side of our history and our greatness in > that birth because, we are aspiring to become divine. " mR^ityOr mA > amR^itam gamaya " . Not like 'Kamsa' who recollected his rAkShasa janma > of his previous birth and acquired all the rAkShasa qualities. > > Coming to your point, we always do 'pancAyatana puja, while > doing pUjA for any particular dEvata. It means that you should not > perform pUjA for any particular dEvata in a lone form, because that > deity is not any single individual, but the collective form of so many > dEvatAs (samaShti) only. Just like you can not find any particular > thing as " forest " , but only the collection of so many trees. > > When you perform pUja for 'Siva', the amba, viShnu, sUrya, gaNapati > etc., will become " anga dEvatAs " . When you do it for 'amba', Siva and > others become 'anga devatAs. > > In the same way, when you meditate upon mInAkShi, the lalita > rAjarAjESwari and others will become 'anga dEvatAs'. Then the > " mInAkShi " will become " simhAsanESwari " . > > Any way, you could have understood by this time, that you, who > is the " SAMASHTI' of all the dEvatAs, is the real " simhAsanESwari " . > Not any Lalita, rAjarAjESwari, Siva,viShNu or any one else. Of course > all of them are yourself. You are the " sarva dEvatA samaShti " and you > yourself is the real " simhAsanESwari " > > " rUpai ranEkaIr bahudhAtma mUrtim kR^itwAmbikE tat prakarOti > kAnyA " > > This is all the view of SrI SankarAcArya. > > Yours always in the sevice of the mother, > krishnarao. > Quote Link to comment Share on other sites More sharing options...
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