WORD FOR WORD
Shariram tvam shambhoh – You are the body of Shiva
Shashi mihira vaksho ruha yugam – having sun and moon for twin breasts, shoulder-borne
Tava atmanam manye bhagavati – Yourself, I surmise, o beneficent goddess
Nava atmanam anagham – as a new and sinless self
Ataha – thus
Sheshah sheshi iti ayam – by mutual complementarity this
Ubhaya sadhara nataya – by common reciprocity
Sthitaha – they remain
Sambandho – the interrelation
Vam – of You two
Sama rasa para ananda parayoh – on equal terms of transcendent bliss
In all the mantras of Soundarya lahari, there is a lot of poetry. The meaning is very deep, hence Soundarya Lahari could get more than 36 bhashyas and they also have commentary on that. Devi Mahatmya and Durga Saptashati have only 7 bhashyas. One way it gives the reader to explore differently on the knowledge obtained from it. Shankaracharya’s perspective is o Samayachara. O Bhagavathi! I realize your body is shambhu wherein Sun and Moon as your breasts, this relationship exists very common between you. O Bhagavathi! you are pure atman, it is the composition of pragna and shakti( consciousness and energy). Your pure atman having “navatmana anagham” having nine principle accessories in the manifestation of the entire universe which is none other than Shiva and Pragna. O Bhagavathi you are equipoised transcended bliss and consciousness. I don’t see the difference between you and me. We are all equipoised as transcendent bliss. IN the tantras shakti that cosmic energy in her purest form before mingling with matter to create the universe has nine manifestations. That nine manifestations (nava atman) percolate into each and every form of creation. The nine manifestations are:-1. energy (shakti that is residing in Sound. That energy is called matruka. Matruka is neither Akshara nor sound. The energy residing in the sound is one of the atma.2. Lineage in the atma. Kula is understood as Kaula marga. The energy is passing on from the lineage of the guru mandala.
3. Nama is a name, normally the name also goes with the form. The energy in the nama, the energy in the form. One who has the grace of guru mandala will understand that. This can be understood in a different way. When we name a baby, we name him /her with a god or goddess name. This was done in order to receive the energy from the name. For example, if I name my child Vishnu, Shiva, Rudra, there is some positive energy present in the name and as a result, one is always thinking of the god and gets closer to attaining moksha. The Puranas have been written to convey the greatest Philosophy. It is mentioned in Skanda Purana, Veerabhadra while killing Dkahsa, Son of Bramha, he used 64 yoginis to kill Dhaksha Bramha. We name a child with a wonderful name but make it short. We have not been told about the energy in the nama. 4. Knowledge: Knowledge is another atman. It also has consciousness and energy. The knowledge we gain today, we have Pragna and shakti. 5. Chitha is the individual consciousness. It is not the subconscious mind. The subconscious mind is the only storehouse of information. Chitha is Sat chit Ananda. Shakara mentions that even the chitha is not me. Chitha alone is not me. 6. Nada is the varying frequencies in the sound.7. Bindu is the nucleus.8. Kala9. Jeevatman: The self who enjoys all this is jeevatman. The chitha works beyond this subconscious mind. Hence we often use Chitha shudhi. Shudhi is to cleanse but here Shudhi is to empty. These nine atmans are explained as five downward and 4 outward triangles on Srichakra. The characteristics of Shmbho, Devi are identically where the ardhanarishwara concept has come. They are in equilibrium in transcendental bliss and consciousness. Since this shiva and shakti, consciousness are the same, equal at all levels. They are respectively known as Samaya, Samayaa, Ishwara, Ishwari, Shiva, Shivaa, this is called Samaya chara. They are evenly balanced in Shakti and paramananda. This equality balance is understood as fivefold. They are equal in action. Prakasha and vimarsha. This equality is known as Anushtana Samaya. Japa Anushtana is action doing Japa. So this is called Anushtana Samaya.Adhisthana Samaya: position or place equality in their positionNama Samaya: Equal in nameRoopa Samaya: They are equal in Roopa.Is always at the same frequency as spandana. The equality between Supreme consciousness and Shakti is nothing spandana. Vibration. Everything is equal. With that vibration, they are together and emit 16 aspects of Kalas. Shodasha Kalas. Just as shakti has navatman the consciousness also has nine expressions. The entire creation inherits its nine expressions. We inherit the nine expressions or atman because both of them are sources of atman. As we were referring to yesterday about the benefit of spiritual knowledge, in that struggle we go through every day, the knowledge of atma, self, being one with the self, and knowing our gunas. Vedas and Puranas, cosmic Purusha is described as having sum and moon as two eyes. Purusha is the witness and two eyes signify as Drashta. As para Prakriti are creators of the universe, breasts are signifying as the sun as prana and moon as soma to nourish the entire universe. The word Soma is nectar, not liquor. Soma is also the moon and the name of Chandra. Purusha and Prakrithi are called parents of the universe. Universal consciousness energies are mother and father. Meditation referred to in this mantra is on Devi who is supreme shakti but Shiva is also included because Devi is conceived as the body of Shiva. The shakti is the support for Shiva, she is his body. Sun and Moon as eyes, ears in the worship of Vagbhavakuta ( portion from head to neck) in the form of Devi and also the first Kuta. Breasts in the worship in Kamakala Kuta or madhyama Kuta. The highest experience is when the cosmic energy is beheld in her purest form. What is her purest form? Her purest form is her radiant, effulgent consciousness. The consciousness is the pure form that is Shiva. “Shariram twam Shabho”. That made Shakara write this mantra or verse. That is understood in kaula marga. The union of Shiva shakti at Sahasrara. Shakti goes above to meet Shiva at Sahasrara and in that union nectar drops out. They no longer separate. They are one. The path of Shakti to realize that atman or going close to the atman or being finally with one. The shakti upsana is the experience of bliss. The path of Shiva is awakening of Gyana through dhaya. They both are the same.One cannot separate shakti upasama or Shiva upasana, they both are one. Never have any reservation to accept our ancestors, sages, scriptures, and Vedas that were given to us. Happiness cannot be measured by wealth. Sometimes all our desires might fulfill or might not fulfill which should be ok. If we properly progress in our spiritual path all our desires will fall into place depending upon karma. It is not wrong to do sadhana. Having the knowledge of self is also required. Prepare with a spiritual bent of mind. Many things that happen which we are not aware that fall in place without awareness. They do help us to drive in the right direction. She will never make you commit a mistake. She will take care of you. Ambal will see that we do not make wrong decisions and that is the secret of universal consciousness. Whatever means you take to achieve the goal is what matters. For example, we can take yoga, Meditation, and anything other practice, it ultimately takes us to the goal. Sadhana is nothing but practice or practical session. Experience is what is required to reach our goal of being one with Universal consciousness. It is more like baby steps. One day at a time but consistency is what is required in sadhana. Union of the supreme where there is nothing beyond that. Shankara experiences the fulness of 16 kalas that shines from above sahasrara and that was made possible. We should recall Lalitha Sahasranama.
“Kameshvara prema-ratna mani prati-panastani Nabhyalavala romali lata phala kuchadvaei – 14
Lakshya romalata bharata samunneya madhyama
Stana-bhara dalanmadhya patta-bandha-valitraya – 15
There are lot of similarity between Lalitha Sahasranama and Soundarya Lahari.It will be surprised to find similarity in Durga Saptashathi also . O Kameshaweari! your intimacy or your love to Shiva by the closeness of body parts and yur thin waist, soft eyes, buttocks all covered by bright red saree. Vagdevatas are explaining her energy . Each part has a significance. You are resting on Shambu’s chest though the sun and moon are heavily stooping on your chest. You are the manifestation of Sun and Moon. You are the body profile of Shiva. Sun and moon are her part only. This is what Kaula marga talks about. It is like walking on the shore. He or She has to experience the Sun and Moon in the breast of a women. The relationship is unknown, difficult to realize the truth Vs make belief Maya. Hence Shiva is known as Sthanu. Kanchioparamacharya describes her cosmic form in bith verse 34 and 35 of Soundarya Lahari. In the earlier contaxt shakara says she has stolen his entire body. Ambika here is Ishwara’s body whic embraces MIllions, millions of universe. Which is virat Swaroopa. Shiva without shakti is Shava. To glorify Ambal you are the life providing and enerzing power of nirguna bramhan. She is the gyana shakti , cause of self awareness of Sthanu which is jada, insentiment, stanu bramhan, nirguna bramhan. When sguna Bramhan is activated by Kameshwari , sthanu becomes activated and conducts the world then he becomes Ishwara. The cosmos becomes his body and life of the cosmos becomes Iswara. Kameshwari is the ichcha shakti, the power of desire. It is the sthanubramhan , it is the universal consciousness which is nirguna and becomes Ishwara, which attributes as saguna to conduct all these. She is the embodiment of cosmos. Mantras are the means to recieve the energy like plants do, it illuminates the intelligence. Moon yields Soma rasa, moon dominates mind. Hence this stanza Shashi mihira vaksho ruha Yugam.
Chanting procedure and Nivedyam( offerings to the Lord) : If one chants this verse 1000 times each day for 45 days, offering, honey, pepper mixed in ghee as prasadam, it is said that one would be able to overcome water related disorders.
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