Soundarya Lahari--Verse 21 [Sri Samkara-Bhagavatpada]

[Guest guest]

, venkat bhasksr

<sitam_subba wrote:

>

>

>

> tatillekhaa tanveem tapana sasi vaisvaanaramayeem

> nishannam shannamapyupari kamalaanaam tava kalaam

> mahaapadmaatavyaam mrudita malamayena manasa

> mahantah pashyantoh dadhati paramaahlaada lahareem

>

 

 

Great men, who, with their minds bereft of impurity and illusion,

look on Thy KalA, slender as a streak of lightning, of the essence

of the Sun, the Moon and Fire, and abiding in the great forest of

lotuses, standing far above even the six lotuses, derive a flood of

infinite Bliss.

 

Bereft of impurity and illusion :- with impurities such as carnal

desire, volition, assumption etc, which are the result of illusion,

completely attenuated.

 

Thy KalA :- the KalA known as ParA of the Devi in the form of Candra-

kalA. This form is assumed by the Devi in the Baindava-sthAna of the

SahasrAra, when she is conjoined with Siva.

 

Streak of lightning :- in the AJNA-cakra and thereafter.

 

Essence of the Sun etc :- as without the Devi, the Sun etc, cannot

exist. It may also be noted that the Sun, the Moon and Fire derive

their luminosity, etc. only through the Devi's grace.

 

Great forest of lotuses :- the thousand-petalled lotus in the

DvAdasAnta is meant by this. In the case of the reading 'mrdutamam',

the meaning would be 'without effort'. The meditation on the KAma-

kalA in the form of the Tripura-sundarI, the mother of Brahman,

Visnu and Rudra, referred to in Stanza 19, is said to be the BAhya,

or outer meditation. Stanza 21 is said to formulate the Abhyantara,

or inner meditation on the pure Cit-svarUpa of the Devi, attainable

only the great. This form is very subtle, while the form referred to

previously are intended for votaries of lower capacities.

 

Meditation on the Devi along with the Mantra should be confined to

the following eighteen seats of the LingA-sarIra : The Kulapadma, ie

the SahasrAra opening upwards from its place a little below the

MUlAdhAra, the Visu, one of the two lotuses of eight and six petals

respectively between the Kulopadma and the MUlAdhAra, the MUlAdhAra,

the ManIpUra, and SvAdhisthAna, the AnAhata, the Visuddhi, the

LambikAgra, the AjNA, the Indu, the Ardhacandra, the RodhinI, the

NAda, the NAdAnta, the Sakti, the VyApikA, the SamanA and the

UnmanA. The fifteen syllables of the PaNcadasAksari should be

conceived as inherent in th efirst fifteen of these seats from

below, one in each, and also every prior one of the fifteen

syllables should be conceived as being dissolved in the immediately

succeeding one, in order, the last of the fifteen being dissolved in

the fire of the form of Yoni in the VyApikA, the Yoni conceived as

in Isvara of the form of the three Bindu-s, SUrya, Agni and Some,

and dissolved, the SUrya in the Agni, the Agni in the Soma, in the

SamanA, and the Some in the SaparArdha-kalA of the UnmanA. When all

are dissolved, the Yogin, conceiving of the conjoint Siva and the

Sakti as his own Self, attains oneness with the SadAsiva-tattva and

becomes Jivanmukta.

 

 

The Ocean of Beauty :-

Saundarya-Lahari of Sri Samkara-Bhagavatpada

Pandit S. Subrahmanya Sastri and T.R Srinivasa Ayyangar