WORD FOR WORD
Samun milat samvit kamala makaranda – (blooming) lotus in consciousness enjoying the nectar
Ika rasikam bhaje – (I adore) intently
Hamsa dvandvam – the pair of swans
Kim api mahatam – of certain great ones
Manasa charam – moving within the mind
Yad alapat – as a result of whose elaboration
Ashtadasa gunita vidya parinatihi – the maturation of the eighteen arts takes place
Yad adattedoshat – which extracts from dross
Gunam akhilam – all goodness (therefrom)
Adbhyah paya eva – like milk from water.
This is Shankara’s experience. He is conveying to us his experience. O, Mother !!! Samvartha always invokes fire in you Swadishtaana because the samvartha is lord of fire. It is the fire of dissolution. We understood Swadishtana has a tattva of Jala. Here Shankara is telling fire. In every tattva all the other four tattvas are present. Swadishtana major tattva is Jala tattva it also has Agni tattva. Pragna here is referred as samvartha. At the same time not that I only worship samvartha, I also adore you. In what form am I adoring you as a great Samaya, it is the important power of Samvartha. We are talking about Samaya today. Samaya is her name which also refers to time. Shankara Bagavadpada speaks more about Samaya tantra of Srividyo Upasana though some Bhashayakara’s have been explained in four darshanas. Samaya tantra in this reetya is beyond time. Srividya Upasana is aiming at that. I adore you O great Samaya, Samvartha talking power, who is the lord of samayagni. Invoking the fire in Swadishtana, your glace is sometimes a compassioned glance. It is with a lot of love. The glance gives away what we want. Like a mother who does not know how to act in front of her kids and her glance when showing love to her kids is different. The mother’s glance is very different. In this case. Devi’s glance is drenched with compassion. A pralayagni from her own Swadishtana. The desire for lust is always referred to as kamagni. They are worshiped here is samvartheshwara and Sameshwari and they are deities of Agni. Here the divine energy is addressed as Samaya, it is also the practice of the school. Jala into Agni, Agni into Vayu, Vayu into akasha. Akasha resides in mind. Mind into ego and ego into Mahath. Thirodhana, Pancha Kruthya parayana. This is the fourth kruthya. Srushthi, sthithilaya thirodhana anugraha. Dissolution, annihilation. The same Prithvi dissolved into mahath.IT has reached into the unmanifested state. In recreation from that mahath, the ego, to mind, thought, akasha, Vayu, Agni, apah, Prithvi. This process also takes place in meditation, Japa, during this process the physical body would be destroyed and it would be the cooling and healing glands of Devi falls in the sadhaka. Disconnects the body from the body except for the indriyas. The mind is only connected to indriyas. IN the next stage, the mind is disconnected from indriyas as well as the body. But the body exists and everything exists but they are disconnected from the mind is nothing but Samadhi sthithi. sometimes this is what happens during meditation. Devi is the power and potency of Shiva. Devi offers compassion towards her devotee.
Shankara Bhagadvadpada acharya after Anahata he directly moved toSwadishtana which according to him is Agni tattva, though other schools of Yoga identifies Swadishtana with water. There is a glace of cooling effect. Swadishtana is the most important as the name indicates, Swa is self and Adishtana is installed. In Swadishtana the energy of self is very much installed. Swadishtana is the focus center in Kaula Marga. The desire for union, the energy for union takes place in Swadishtana. So kaula marga talks about the union of Bharavi and Bhairava, Shiva and Parvathi. That union is capable of drenching all the chakras with nectar. Here the word Mythana is used. Here mythana is just not a sexual act. Mythana also means union, connectivity, coupled, the union of body and mind of bhairava and bhairavi, and it is literally practiced in Kaula Marga. While in Samayachara it is the union of Jeevatman and Paramatma. It is a craving for the union for Paramatman. Which is like playing with the sword which is a double-edged sword. That union will not have kamana. That is sadhana, one should not venture on this. Instead, samayachara talks about the union of Jeevatma and Paramatma. Adi Shankara has mentioned that Manipura chakra is Jala tattva and Swadishtana is Agni tattva. For the worship of Samayeshwara and Samayeshwari, they are worshiped by 62 mayukas which are as follows: Paraapara-Chandeshwara-Parama-Chatushpati-Tatpara-Guhyakaali-Upara-Samvarta-ChidanandaNeelakubja- Aghora-Gandha-Samara Rasa-Rasa-Lalitha-Samara-Svacchagna-Sparsha-BhuteshwaraShabda- Ananda-Daakini-Prabhaananda- Aalasya- RatnaDaakini-Chakra Dakini- YogaanandaPadmadakini-Ateeta-Kubja Dakini-Saadaa-PrachandaDakini-Yogeshvara-Chanda-Peetheshvara-KoshalaKula Koulshvara-Paavani- Kuksheshvara-Samaya- Shrikantha-Kaama-Alaltara- Revati-Shankara-JvaalaPingala-Karaala- Madaakhya-Kubjika-Karaalaraatriguru-Para-Siddhaguru- Shaantyaateeta-Ratnaguru Shanta Shivaguru-Vidya-Melaguru-Pratishtha-Samayaguru-and Nivritti.As one talks of ‗Svaadhishthaana ambujaaruudhaa‘, one would like to annotate that the Maha Yogini KAAKINI DEVI is ready to accord Her Darshan / vision to the Saadhakas with four faces, trinetras-andfour hands armed with trishula-paasha-kapaala and Abhaya Mudra with bandinyaadi ganas along with Her with typical golden color yellowing glow of Agni swarupa destroying dussvapna swapnas.The dhyana sloka for swapneshwari is as follows: Vardaabhaya Padmayugam dadhaanaavaraish chaturbhinkanakaasanashaam, sitaambaraam Sharada chandra kaatih svapneshvareem noumi vibhushanaadhyaam.
Swapneshawri can destroy bad dreams. It is the result of desires. Desires may be in mind. where does the Kama come from? The Kama here is desire. Source of desires mind. The act to fulfill desire is from Swadishtana. The avasthas of the jeevas.Of the Jeevaavasthaas of jaagrat-Swapna-sushupti-tureeyas- antaschetana svapnas are common to mankind of which dussvapnaas and arishtas predominate. Svapneshvari is the evidential Shakti in Svadhishthanaagni and as she carries two hands with padmas and another two hands with Abhaya-varada mudras, she would certainly respond before falling asleep . Though it is connected to the mind, Hence swadishtana has a role to play in deciding what dreams should be experienced. How do we know if dreams are from good or body? Desires of the mind in tune with the positive support of Swadishtana result in good dreams. Desires that are not supported by Swadishtana and effect negatively have bad dreams. The proper tuning of Swadishtana and Agna is done in Kaula tantra. Though it is a physical and mental union, it is the burning of desires. Accepting the desire but one needs to also burn the desire. Dreams are said to be good or bad depending on individual state of mind. Whereever the dreams are about Dreams are good when they involve mountains, palaces, snakes, riding horses or bulls, white flowers, trees, possession of arms and many heads, triumphs in wars, wearing garlands or clothes, witnessing eclipses, Stars, Sun or Moon, eating rice pudding, drinking wine or blood, eating meat,milking cows, buffalos, blessings from Devas, Brahmanas, coronation, one‘s own death or cutting off head, one‘s own house burning, playing musical instruments, climbing trees, clear skies, wet clothes and so on. Bad dreams are a shaven head of one‘s own, wearing shabby clothes, drinking oil, house collapse, angry Gods or Brahmanas, falling from above, killing snakes or animals, playing with monkeys, weddings, singing and so on. Prayers to Vishnu, or Shiva or Ganesha or Surya would appease bad dreams, while good dreams should enable the dreamer to make them true if the person discontinues sleeping.Good omen or bad omen do have an impact on mind. As our thoughts or desires have an impact on what we see. Omens are not superstitious. As we have many times read about thought process, one activates the good or a bad thought that might sprout into action. There is an energy called Swapna Varahi which helps us to come out of bad dreams. Desire arising from mind and the energy to fulfill the desire from Swadihtana is balanced. Either the energy of Swadishtana is increased nor the level of desire is decreased at Swadishtana. The kaula marga uses Kakini mantra or kakini yantra as physical union of Bhairava and Bhairavi.
Chanting procedure and Nivedyam( offerings to the Lord) : If one chants this verse 108 times each day for 12 days, offering,pongal, milk payasam and honey as prasadam, it is said that one would be eliminate the fear of bad dreams.
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