sri suktam - clarification

[Guest guest]

Learned members,

 

kindly provide explanations to these lines from Sri sukta:

 

1) AadhithyavarNe tapasO(a)dijAtO vanaspatistava vriksho(a)ta bilvaha:

 

of all the trees, why bilva? what is the symbolic connection between Mother and

bilva?

 

In the subsequent line, the rishi says:

 

tasya phalAni tapasA nudantu mAyAnta-rAyAscha bAhyA alaksmihi

 

are these ordinary trees and their fruits powerful enough to drive away inner

and outer mAyA?

 

2) what is the etymological and spiritual meaning of the nAma: Laskmi?

3) what is the significance of describing Her as

chandrAm prabhAsAm and AdityaVarne at the same time?

 

If these sound too naive and basic, kindly bear with my ignorance.

 

Thanks,

 

-gopal gopinath

[Guest guest]

When you coin the sacred sri-vriksha as *ordinary*, i perceive a gap in

understanding the rishi hridaya. Veda rahasya is only understood if at all one

one has the time to stand & stare at the lovely & reciprocaive Mother Nature.

 

A popular chinese provert says " if you have 2 loaves of bread, sell one and buy

a lilly " . Let us be tender at heart and try to observe Mother Nature & its

reveletions. Our ancient seers lived amidst Mother Nature and during the moments

of the ecstasy gushed forth the vedic chandas.

 

Coming to the point, skanda, siva puranas, lakshmi tantra and rasaratnakara

extolls this bilva vriksha and sri-phala (bilva phala). This tree stands a

class apart for the fact that the bilva tree bears the fruit without flowers and

hence it is addressed as *vanaspati* in the rik. The shakta tantras extols the

bilva vriksha to be Lakshmi swarupa and Aswattha vriksha to be Shakti swarupa

(one among 108 shakta pithas).

 

Aditya varna denotes the virya & brahma tejas and chandram denotes her nature of

delight & bliss (AhlAda). This should remind us the bliss and delight we

experience when we see the full moon during pournami. Mother is the form of

such an AhlAda tattva and hence ahlAda kAriNi.

 

To give a tantric tinge, sporting at Sahasrara chakra, nourishes her upasakas

with amrita srAva.

 

The *bilva* is also given a tantric twist as *bila* which is a hridaya bila.

This hridaya bila is the dahara akasa where shines the Mother as Chig Agni with

the Golden Hue. And hence, *aditya varne tapasodhijati.......* in the bila.

This rik encodes the *ha* bija of Kamaraja Kuta of Kaadi Vidya.

 

iti shrI chanDI bhakta pAda reNu...

sriram

 

 

 

 

 

, Gopal Gopinath <gopal_gopinath wrote:

>

>

> Learned members,

>

> kindly provide explanations to these lines from Sri sukta:

>

> 1) AadhithyavarNe tapasO(a)dijAtO vanaspatistava vriksho(a)ta bilvaha:

>

> of all the trees, why bilva? what is the symbolic connection between Mother

and bilva?

>

> In the subsequent line, the rishi says:

>

> tasya phalAni tapasA nudantu mAyAnta-rAyAscha bAhyA alaksmihi

>

> are these ordinary trees and their fruits powerful enough to drive away inner

and outer mAyA?

>

> 2) what is the etymological and spiritual meaning of the nAma: Laskmi?

> 3) what is the significance of describing Her as

> chandrAm prabhAsAm and AdityaVarne at the same time?

>

> If these sound too naive and basic, kindly bear with my ignorance.

>

> Thanks,

>

> -gopal gopinath

>