Shiva and Shakti

[Guest guest]

SHIVA

-----

GOD OF THE CYCLE OF LIFE

In his role as creator, Shiva is worshipped as the sacred Shiva-

linga, the phallus, which is found in all his temples. His consort

is the goddess Shakti (a desciptive name for the goddess Devi,

meaning " energy " ), who symbolizes the divine female.

 

DEVI

----

THE MOTHER GODDESS

Devi is the goddess with the greatest power in the Hindu pantheon,

whatever her guise - and she has many of them - she is always the

wife of the god Shiva. Because he is too remote to have direct

contact with the world, Devi operates as Shiva's emanation. She is

the personification of his energy (shakti), a pouring forth of the

creative life force that makes the world. Her womb is said to hold

the entire universe within it.

 

 

(from " The Book of the Vedas " )

[Guest guest]

Shivah shakthya yukto yadi bhavati shaktah prabhavitum

Na chedevam devo na khalu kusalah spanditumapi;

Atas tvam aradhyam Hari-Hara-Virinchadibhir api

Pranantum stotum vaa katham akrta-punyah prabhavati

 

(from the creation if Adi shankara...saundaryalahari)

 

Lord Shiva, only becomes able.

To do creation in this world along with Shakthi

Without her, Even an inch he cannot move,

And so how can, one who does not do good deeds,

Or one who does not sing your praise,

Become adequate to worship you

Oh , goddess mine, Who is worshipped by the trinity.

[Guest guest]

SHIVA....means auspicious one......it also a symbol of truth.....

shiva is represented as the destroyer amongst the triniy (brahma the

creator and vishnu the protector). He is the ultimate representation

of Knowledge......known to live in the himalayas on the mount

kailash....wears only the skin of tiger.....has a matted hairs....has

3 eyes...the third eye being closed.......known to get his food by

begging alms holding the brahma kapala(a bowl made of the skull...)

lives in the graveyard......smears the ash of the burning corpse all

over the body........very very kind hearted.....gives away anything

who calls him with utmost devotion (even at times putting himself into

trouble he gives away anything asked)....married to parvathi.....the

daughter of king of mountains...............shiva worshiped as

LINGA.....to signify the unification of shiva and shakthi

(ardhanareeshwara swaroopa or shiva and shakthi unify to share half

body each)....shiva is also worshiped in the nirakaraswaroopa(the form

less)

 

 

 

SHAKTHI.....the ultimate source of energy in this world......she takes

innumerable forms for the progress of the creation...she is the form

of parvathi who aids shiva in his work of destruction.....takes the

form of lakshmi to aid vishnu in creation....takes the form of

saraswathi to give the knowledge during the creation of the

world......even the trinity cannot move a inch without her

grace......she is the cause of the creation.....she is very

motherly.....the whole ocean of love and compassion.....

[Guest guest]

Another perspective from Nataraja Guru.

 

Shiva = mathematical, general

by specific function = shaktya, representing the two phenomenal

factors;

wave length and vibration, res cogitans and res extensa

(only) when united = yukto

if he (should) become

able to manifest in becoming

if not thus, this god

is not indeed expert (in the matter)

even to pulsate (pulsation)

it being thus, you

are being worshipped

even by (api) Brahma, Vishnu and Shiva (Vedic)

to prostrate, even to praise

how (Shankara is outside the Vedic context - below)

one of unaccomplished merit

specifically attain

 

--------------------

Yet Another version

 

The god Shiva (as great numerator factor)

and Shakti (horizontalising principle on the negative side)

When united only (or unified)

(when participating vertically and horizontally with each other).

(Shiva, he) becomes able - (at best participating nominally).

(only when he participates does he become able)

To realise himself (in any specified way),

(to become fully himself), (attaining all plenitude),

(only when he participates does he keep from evaporating),

(will only be an absurd mathematical

figurehead).

If likewise this god is not capable indeed -

(wave length = horizontal

movement).

Even to oscillate (like a straw) -

as opposed to vertical

movement.

 

Thus how can for You

(devi).

Worthy of worship

(by).

Even by Vishnu, Shiva and Brahma

representing the three relativistic functions:

preserver, destroyer and creator),

but only as demiurges of a base

order.

You are not only on the negative side of the vertical axis,

But You also touch the finger of Shiva, thus representing the

Absolute

- and thus being worthy of worship by the three demiurges.

Either to praise or worship You (how?).

One who has no merits of good acts -

(I am not a Brahmin or a learned man),

( how can I ever attain to the Absolute beyond all words?).)

How can I become a specified personality? -

(Either I must fill it with the content of beauty, via

protolanguage).

I am not a priest (brahmin) who performs meritorious deeds.

How can I praise You?

(Vedanta is not just giving alms and going to temples).

I will have to put You into relationship with Shiva,

the Logos or Omega Point.

If You are not touching Your husband (participating vertically)

he is just a theoretical, mathematical, Omega point.

 

------------------------

Shiva, united with Shakti, becomes able to manifest,

If otherwise, this god knows not even how to pulsate,

How then could one of ungained merit be able to bow to, or even

praise,

One, such as You, adored even by Vishnu, Shiva and Brahma.

 

-------------------------

Both Shiva and Shakti have equal importance.

Shiva is not active - only a catalyst, a parameter like the thread

of a pearl necklace - a correlating principle at the Omega Point.

Maya is spreading from the Alpha point at the bottom of the vertical

Axis to the virtual and actual sides.

 

The numerator is only a thin parameter and a crescent moon worn on

Shiva's forehead and cannot pulsate without the Devi.

Shiva is a catalyst - he does not change.

Shiva is a magnet

Shiva is a fire,which is not affected by heat, but heats an iron

ball.

 

Kshetra , the Field, is horizontal - as is Shakti

Kshatrajna, the knower of the field, is vertical - as is Shiva.

The distinction between the field and the knower of the field is

wisdom.

 

-------------------------

The Goddess is a combination of Siva and Shakti.

She is superior to the three gods.

The worshipper is a man without merits - Akrta Punya

Shankara is not a religious man.

 

Siva shaktya Yukto..

An arc lamp bursts into flame

There is a paradox between two factors, plus and minus.

 

Atastvam Aradhyam... a globular mirror with pictures of the three

gods prosternating.

The gods,being Vedic, have merit, Sankara does not;

he is outside the religious context.

The relationship between Siva and Shakti is a paradox.

 

Bowing down is existential.

" How can I praise? " is subsistential.

 

Other arms than thine are explicitly expert in giving boons;

She grants boons through Her feet - ontology.

 

 

Blessings - keshava

 

 

, " prasadkrn "

<prasadkrn wrote:

>

> Shivah shakthya yukto yadi bhavati shaktah prabhavitum

> Na chedevam devo na khalu kusalah spanditumapi;

> Atas tvam aradhyam Hari-Hara-Virinchadibhir api

> Pranantum stotum vaa katham akrta-punyah prabhavati

>

> (from the creation if Adi shankara...saundaryalahari)

>

> Lord Shiva, only becomes able.

> To do creation in this world along with Shakthi

> Without her, Even an inch he cannot move,

> And so how can, one who does not do good deeds,

> Or one who does not sing your praise,

> Become adequate to worship you

> Oh , goddess mine, Who is worshipped by the trinity.

>

[Guest guest]

Speaking of SHAKTI........ QUOTES from various texts.

 

 

" First there was the sea, everything was dark.

There was no sun, no moon, nor people, nor animals, nor plants.

The sea was the Mother. The Mother was not the people, nor anything.

She was the Spirit of what had come and She was Awareness and

Memory. "

 

Belief of Pre-Colombian Kogin Tribe

 

 

" In its contemplation, the Rigveda, which seems to have conceded to

the idea of the Divine Female, takes two different lines, one mystic

and the other traditional. The traditional line was the same as

prevailed amongst the primitive Indus community, which perceived the

Divine Female as Mother Goddess. The Rigveda calls the Female power

Mahimata (R.V. 1.164.33), a term which literally means Mother Earth.

At places, the Vedic literature alludes to Her as Viraj, the

universal mother, as Aditi, the mother of gods, and as Ambhrini, the

one born of Primeval Ocean. The Rigveda takes a mystic line, when it

perceives the Proto Female as Vak or Vani, which, as the creative

speech, manifests the cosmos and all existing things. In Vedic

mysticism the cosmos and all things pre-exist but are unmanifest.

The Vak, or Vani makes them manifest. "

 

Conception and Evolution of The Mother Goddess in India by Dr.P. C.

Jain

 

 

 

" O Mother of Imupa, advocate for the whole [feminine] world! What a

remarkable Mother I have!

O Mother, a pillar, a refuge! O Mother, to whom all prostrate in

greeting

Before one enters Her habitation! I am justly proud of my Mother.

O Mother who arrives, Who arrives majestic and offers water to all! "

 

Yoruba Prayer (Nigeria)

 

 

" The Proto Female has been perceived also as Ushas, the glowing

light of early morning. What the darkness of night makes unmanifest,

Ushas makes manifest. In metaphysical theorization, which Vedic

literature enunciates, 'all things exist but become manifest in Her,

that is, in the Proto Female'. The Upanishadas elucidate this Vedic

proposition with greater clarity. In their contemplation, the

Upanishadas identify this Vedic Proto Female as Prakriti, the

manifest nature, which is the material aspect of the Creation. The

Upanishadas suggest that She is the all-pervasive cosmic energy

inherent in all existing things.

 

The Vedas and Upanishadas weave around Devi a body of mysticism,

but, in popular tradition, as suggests Harivansha Purana, a 4th-5th

century religious treatise, when it alludes Her as the Goddess of

jungle and hill tribes, She was yet the same simple unmystified

puritan Mother Goddess. Her ties with the primitive man were

emotional and relatively strong. However, there also emerged, in

simultaneity to this worship cult, and obviously inspired by

Upanishadas' mysticism, a body of metaphysics, which perceived the

Divine Female as Shakti, the guided cosmic energy and the

transcendental source and support of all creatures and all created

things. The Mahabharata, keeping in line with the Vedic mysticism,

alludes Her as the source of all things, the spiritual as well as

material. The epic enunciates that all things, material and

abstract, manifest and unmanifest, are only the manifestations of

the Divine Female. According to the Mahabharata, this metaphysical

Being, the Mother Goddess of the primitive man, is the basis, the

root and the root cause of everything. She is the eternal upholder

of Dharma and truth, the promoter of happiness and the giver of

salvation and prosperity but also of sorrows, grief and pain. She

removes obstacles and worries and renders Her devotees' path

detriment free. "

 

Conception and Evolution of The Mother Goddess in India by Dr.P. C.

Jain

 

 

" The Valley Spirit never dies. It is named the Mysterious Female.

And the Doorway of the Mysterious Female is the base from which

Heaven and Earth sprang.

It is there within us all the while; Draw upon it as you will, it

never runs dry. "

 

Tao Te Ching 6

 

 

" The Mother is everything — She is our consolation in sorrow, our

hope in misery, and our strength in weakness. She is the source of

love, mercy, sympathy, and forgiveness. The sun is the mother of the

Earth and gives its nourishment of heat; it never leaves the

universe at night until it has put the Earth to sleep to the song of

the sea and the hymn of the birds and brooks. And this Earth is the

mother of the trees and flowers. It produces them, nurses them, and

weans them. The trees and flowers become kind mothers of their great

fruits and seeds. And the Mother, the prototype of all existence, is

the Eternal Spirit, full of beauty and love. "

 

Kahlil Gibran, Broken Wings,

translated by Anthony R. Ferris, Citadel Press, 1962.

 

 

" Our exile has not only been from the Goddess, but also from Nature.

It is not surprising, considering that most Westerners live apart

from their environment, protected by concrete roadways, consuming

machine-processed foods and filled with media information to the

detriment of the experience of our own senses. The seasons go by

unnoticed, we seldom touch the earth, eat fresh food or observe the

world personally — media input and journalism provide our

informational diet. The sacred is a forgotten dimension in our

society which we ignore at our peril.

 

Earth-honoring is an integral part of the native traditional

religions, who have never deviated from a vision of the whole of

creation as sacred. As we begin slowly — perhaps too slowly — to

assess this primal nurture, we realize that the native traditions

have much wisdom to teach us, and this may, in turn, stimulate our

own.

 

Maybe the return of the Goddess among us heralds the marriage of

humanity with Nature, the necessary resacralization which must

precede any marriage between humanity and the Divine....

 

The current ecological trend has alarmed many traditionalists who

see it as endangering the real business of spirituality — that of

saving the soul. Let them be assured: global restatement of the

earth's holiness can only enhance the human spiritual vocation.

 

The native spiritualities of the world point the way in which we

might approach our earth-honouring and make relations of the whole

creation. In 1890, 153 native Americans gathered together to perform

a Ghost Dance to gain a vision of a world healed of the evil works

of white civilization. Their massacre is remembered by white

Westerners as the Battle of Wounded Knee. One hundred years later, a

group of white people of assorted spiritual allegiance gathered

outside the U.S. Embassy in Grosvenor Square, London, to re-enact

the Lakota ceremony of `Making of Relatives', in memory of Wounded

Knee. At the ceremony's heart was this invocation:

 

Grandmother Earth, hear us!

The two-legged, the four-legged, the winged and all that move upon

You and Your children.

With all beings and all things we shall be relatives; just as we are

related to You, O Mother, so we shall make a peace with one another

and shall be related to them.

May we walk with love and mercy upon the path which is holy!

O Grandmother and Mother, help us in making relatives and a lasting

peace here!

 

This is truly the work of the New Isis — the Sophianic re-assembling

of earth-wisdom, scraps of whose garment blow about the world in

rags and tatters of glory. We may be privileged to live through this

time and see, if not Sophia unveiled, a glimpse of her doxa. The

native traditions teach us that without a whole view of the world,

we can be both presumptuous and stupid — the complete reverse of

wise. "

 

Caitlín Matthews, Sophia: Goddess of Wisdom,

The Aquarian Press, 1992, p. 326-27.

 

 

" This impulse seeking to combine the Divine with mother seems to

have been man's earliest spiritual experience. At some point of time

and perhaps for an effective performance of worship rites, which a

believing or fearing mind necessitated, this perception of mind was

transformed into a material medium. The Indus dweller further

magnified it when, for realizing his idea of the Supreme Divinity,

he elevated the Mother to the Mother Earth that blessed him with

grain, water, air, fire and afforded for him a dwelling. The

terracotta figurines of the Mother Goddess, recovered in excavations

at various Indus sites (now mostly in Pakistan), are not only the

ever known earliest manifestations of the Divine Power in any medium

but are also suggestive of a well evolved Mother Goddess worship

cult. As appears from the so far recovered figurines of the Goddess

datable from 3000 B. C. to the 1st century B. C., this primitive

manifestation of the proto Mother in terracotta idols seems to have

continued to prevail till almost the beginning of the Christian era. "

 

Conception and Evolution of The Mother Goddess in India by Dr.P. C.

Jain

 

 

" The enthusiastic activities of European scientists can now be

harmonized with the calm contemplation of Oriental sages. The

butterfly of true integral wisdom can ere long burst forth from its

cocoon, wherein it has matured and sheltered during the past. This

union may presage the new East-West civilization which may one day

arise when the spindle of time has spun far beyond our counting and

the primacy of materialism has been deposed, and when truth may sit

enthroned to direct the real renaissance of all human life and

labour. The manhood of humanity must eventually arrive and if this

grand conception could spread among the educated classes of a

warless world from Siberia to Spain, and from Colombo to California,

the consequences would be remarkable. Unfortunately the

materialization of such a vision seems quite remote. It is indeed

very far off. Nevertheless the immense renovation which must follow

the world's gigantic collapse will surely bring more candidates to

the portals of philosophy in eager quest of new roads, new knowledge

and new axioms. Both the sufferings and knowledge of our times have

united to act as a cataclysmic agent, which must now arouse a new

orientation in the world-mind. Not that the new is to be regarded as

the better, but rather as having the opportunity to be better. Such

are the reasons which render it advisable for this hoary old wisdom

to emerge from its hiding place in the minds of a microscopically

small number of Asiatics and become accessible to a wider if still

limited circle. Its advent is clearly a product of historical

necessity. No other all-comprehensive culture can fit so well into

the recently expanded time-and-space-sense of mankind....

 

The ascension will demand much more from them but it will give more,

for it will, when completed in a further volume, finally solve all

such problems, remove their deepest doubts and furnish them with an

impregnable rocklike support throughout life. Moreover, the

thoughtful scientist who cares to study these pages with a free mind

may find the further clues he needs for progress towards the self-

disclosure of reality; the devotee of religion who wishes to worship

the living God rather than dead dogma may discover the secret

mainspring of his own faith; the mystic may learn how to rise from

his blissful thought of God, which is but an image, to the thought-

less and image-less God as He really is; whilst the philosopher

whose brain is distracted by the diverse opinions which prevail

everywhere may here meet with an attitude of mind which if finally

infallible and can dispose of all criticism. "

 

Paul Brunton, Ph.D., The Hidden Teaching Beyond Yoga,

E. P. Dutton & Co., 1966, p. 17-9

 

 

, " prasadkrn "

<prasadkrn wrote:

>

> SHIVA....means auspicious one......it also a symbol of truth.....

> shiva is represented as the destroyer amongst the triniy (brahma

the

> creator and vishnu the protector). He is the ultimate

representation

> of Knowledge......known to live in the himalayas on the mount

> kailash....wears only the skin of tiger.....has a matted

hairs....has

> 3 eyes...the third eye being closed.......known to get his food by

> begging alms holding the brahma kapala(a bowl made of the skull...)

> lives in the graveyard......smears the ash of the burning corpse

all

> over the body........very very kind hearted.....gives away anything

> who calls him with utmost devotion (even at times putting himself

into

> trouble he gives away anything asked)....married to

parvathi.....the

> daughter of king of mountains...............shiva worshiped as

> LINGA.....to signify the unification of shiva and shakthi

> (ardhanareeshwara swaroopa or shiva and shakthi unify to share half

> body each)....shiva is also worshiped in the nirakaraswaroopa(the

form

> less)

>

>

>

> SHAKTHI.....the ultimate source of energy in this world......she

takes

> innumerable forms for the progress of the creation...she is the

form

> of parvathi who aids shiva in his work of destruction.....takes the

> form of lakshmi to aid vishnu in creation....takes the form of

> saraswathi to give the knowledge during the creation of the

> world......even the trinity cannot move a inch without her

> grace......she is the cause of the creation.....she is very

> motherly.....the whole ocean of love and compassion.....

>

[Guest guest]

Two verses from Soundarya Lahiri refer to Kundalini (verse 9 and 10).

 

Verse 9

 

maheem mooladharey kamapi manipurey hutavaham

sthitam swadisthaney hrudimarutamaakasamupari

manopi bhroomadhyey sakalamapi bhitwaa kulapatham

sahasrarey padmey saha rahasi patyaa viharatey

 

 

The earth placed in the Muladhara, water in the Manipura,

Fire in the Swadhisthana, air in the heart, with space above;

And amid eyebrows placing the mind, and breaking through

the whole Kula path,

You do sport with your lord secretly in the thousand-petaled

lotus.

 

Here we have an ascending series of elementals.

Parvati ascends and meets Shiva in the Sahasrara.

This is like the comparison between digital and binary:

Analog is vertical,

Digital and binary are horizontal.

The action takes place inside the yogi.

 

 

WORD-FOR-WORD TRANSLATION

mahim muladhare - the earth placed in the Muladhara

kam api - the water also

manipure - in the Manipura

hutavaham - the fire principle (receptacle of sacrificial

offerings)

sthitam svadhisthane - established in the Swadhisthana

hrdi - in the heart

marutam - the winds

akasam upari - the sky placed above

mano api - the mind also

bhru maddhye - between eyebrows

sakalam api bhittva kulapatham - breaking through the whole Kula path

sahasrare padme - in the thousand-petaled lotus

saha rahasi patya viharase - you do sport with your lord in

secret

 

 

 

 

Verse 10:

 

sudhaadhaaraasaarai carana yougalaanta vigalitaih

(yougalaa starvigaltaih- in some texts)

prapancam sincantee punarapi rasaamnaaya mahasaah

avaapya swaam bhoomim bhujagnibha madhyoustavalayam

swamaatmaanam krutvaa swapiti kulakundey kuharineem

 

 

(with) the essence of the nectar that flows from toes of your feet

(you) consecrate the world (and then) you turn back on this

vitalised lustre

(and) reach the earth(and) like a serpent coiled around it self

you make your self(and)sleep in your sacred abode in deep slumber

 

 

This verse tells us the nature of kundalini shakti. She is a coiled

serpent resting in her impenetrable abode. She wakes up from this

state of hibernation, creates out of her self a consort and sports

in the gardens which are the basic constituents of which this world

is made. These get vitalised and illuminated by the touch of her

feet and the nectar that flows from the toes. Once her sport is over

the duality of she and her consort merges into into one. She turns

back from the glowing world she energised and enters her abode. The

worlds thus manifested is what we and even gods like Brahma, Vishnu

and Siva perceive.

 

sudha dhara saraihi - with streaks of ambrosial essence

carana yugalantar vigalitaih - streaming from between your twin

feet

prapancam sincantih - sprinkling blessings over the worlds

punar api rasamnaya mahasaha - and again from that point of high

intelligible values

avapya svam bhumim - attaining one's proper ground

bhujaganibham - taking serpent likeness

adhyusta valayam - having 3 1/2 coils

svam atmanam krtva - turning Yourself

svapisi kulakunde - you sleep in the hollow of the Kulakunda

kuharini - having a hollow therein

 

With streaks of ambrosial essence streaming from between Your

twin feet,

Sprinkling blessings over the worlds and again from that point of

high intelligible values,

Turning Yourself into a snake form of three coils and a half,

You sleep in the hollow of he Kulakunda, Your proper ground

attaining.

 

This is a verticalized series ranging both upwards and downwards.

The Kundalini snake starts at the O Point in the middle, not at the

Alpha Point at the bottom.

It starts between the two feet at the middle and from there spread

two

trees of ramified sets of lightning, ambrosia or value, spreading

over

the three worlds.

The snake also goes upwards and downwards.

Khechari means " moving in the sky " - through the Brahmarandra

(the fontanella, or orifice at the top of the skull)

Kulakunda is the resting point at the bottom.

Rousing Kundalini is to rouse emotions - Yogis can make tastes,

smells,

lights, that they experience by rousing Kundalini.

3 ½ + 3 ½ = 7

There are 6 Adharas, or stable nodes on the vertical axis, but in the

same way as the " Octave " (from " eight " ) has seven notes, or the

seven-day week from Sunday to Sunday is eight days, the number is

not fixed.

It is as when one pays a 100 rupee debt and adds one rupee as a gift.

Sankara has been revising the number of nodes or chakras or adharas

in

this work: he talks of 5 elements, 6 seasons and here of 7 adharas.

If you cancel and focus completely, nothing is left.

Leave your ego uncancelled to report what is happening

- here it is the Devi who reports.

If you focus correctly, there is nothing left but blinding light.

The snake can pass through the hole of the Brahmarandra at the top

of the vertical axis, or through the Muladhara at the bottom.

It is a syndrome, as where a group of organs work together.

Here, a node of nerves acts together.

" Sprinkling " implies Praksharana, a Tantric rite.

 

 

 

, " prasadkrn "

<prasadkrn wrote:

>

> Shivah shakthya yukto yadi bhavati shaktah prabhavitum

> Na chedevam devo na khalu kusalah spanditumapi;

> Atas tvam aradhyam Hari-Hara-Virinchadibhir api

> Pranantum stotum vaa katham akrta-punyah prabhavati

>

> (from the creation if Adi shankara...saundaryalahari)

>

> Lord Shiva, only becomes able.

> To do creation in this world along with Shakthi

> Without her, Even an inch he cannot move,

> And so how can, one who does not do good deeds,

> Or one who does not sing your praise,

> Become adequate to worship you

> Oh , goddess mine, Who is worshipped by the trinity.

>

[Guest guest]

pranams...

 

Few more shlokas of Saundaryalahari with the reference of the chakras :

 

***Mooladhara shloka 41:

Thavadhare mole saha samayaya lasyaparaya

Navathmanam manye navarasa maha thandava natam

Ubhabhya Methabhyamudaya vidhi muddhisya dhayaya

Sanadhabyam jagne janaka jananimatha jagathidam.

 

I pray in your holy wheel of Mooladhara,

You who likes to dance,

And calls yourself as Samaya,

And that Lord who performs the great vigorous dance,

Which has all the shades of nine emotions.

This world has you both as parents,

Because you in your mercy, wed one another,

To recreate the world,

As the world was destroyed in the grand deluge.

 

****Manipura chakra shloka : 40

Thatithwantham shakthya thimira paree pandhi sphuranaya

Sphuranna na rathnabharana pareenedwendra dhanusham

Thava syamam megham kamapi manipooraika sharanam

Nisheve varshantham haramihira thaptham thribhuvanam.

 

I bow before that principle,

Which is in your wheel of Manipooraka,

Which as Parashakthi shines like the enemy of darkness,

Which is with the streak of lightning,

Which is with the shining jewels of precious stones of lightning,

Which is also black as night,

Which is burnt by Rudhra like the sun of the deluge,

And which cools down the three worlds like a strange cloud.

 

****Swadhistana chakra shloka : 39

Thava swadhishtane huthavahamadhishtaya niratham

Thameede sarvatha janani mahathim tham cha samayam

Yadhaloke lokan dhahathi mahasi krodha kalithe

Dhayardhra ya drushti sishiramupacharam rachayathi

 

Mother ,think and worship I ,of the fire,

In your holy wheel of Swadishtana,

And the Rudra who shines in that fire,

Like the destroying fire of deluge,

And you who shine there as Samaya.

When that angry fire of look of Rudhra,

Burns the world ,

Then your look drenches it in mercy,

Which treats and cools it down.

 

**** Vishudhi chakra shloka: 37

Vishuddhou the shuddha sphatika visadham vyoma janakam

Shivam seve devimapi siva samana vyavasitham

Yayo kaanthya sasi kirana saaroopya sarane

Vidhoo thantha dwarvantha vilamathi chakoriva jagathi

 

I bow before the Shiva ,

Who is of the pure crystal form,

In thine supremely pure wheel

And who creates the principle of ether,

And to you my mother,

Who has same stream of thought as Him.

I bow before you both,

Whose moon like light,

Forever removes the darkness of ignorance,

Forever from the mind,

And which shines like the Chakora* bird ,

Playing in the full moon light.

 

****Agna chakra shloka : 36

Tavaagna chakrastham thapana shakthi koti dhyudhidharam,

Param shambhum vande parimilitha –paarswa parachitha

Yamaradhyan bhakthya ravi sasi suchinama vishaye

Niraalokeloke nivasathi hi bhalokha bhuvane

 

The one who worships Parameshwara,

Who has the luster of billions of moon and sun

And who lives in thine Agna chakra- the holy wheel of order,

And is surrounded by thine two forms,

On both sides,

Would forever live,

In that world where rays of sun and moon do not enter,

But which has its own luster,

And which is beyond the sight of the eye,

But is different from the world we see.

 

All the chakras shloka 14:

Ksitau sat-panchasad dvi-samadhika-panchasadudake

Hutase dva-sastis chatur-adhika-panchasad anile;

Divi dvih-shatrimsan manasi cha chatuh-sashtir iti ye

Mayukhastesham athyupari tava padambuja yugam.

 

Your two holy feet are far above,

The fifty six rays of the essence of earth of Mooladhara,

The fifty two rays of the essence of water of Mani pooraka,

The sixty two rays of the essence of fire of Swadhishtana,

The fifty four rays of the essence of air of Anahatha,

The seventy two rays of the essence of ether of Visuddhi,

And the sixty four rays of the essence of mind of Agna chakra.