WORD FOR WORD
Tava – Your
Ajna chakra stham – as placed in Your willing centre
Tapana shashi koti dyuti dharam – shining with the brilliance of millions of suns and moons
Param shambhum vande – I adore the transcendent Shiva
Pari milita parshvam parachita – whose flanks are illumined by the light of the intelligibles beyond
Yam aradhyam bhaktya – whom, worshipping with devotion
Ravi shashi suchinam avishaye – lifted beyond the reach of sun, moon or fire
Niraloke loke – in that domain above all need
Hi bhaloka – in that bright domain of light
Bhuvane nivasati – indeed he dwells in that bright world as his world.
Worshiping Devi on Tuesday. Boumavasare is the day when there is a lot of energy present. When we need to participate in a spiritual activity we need calmness. All lunar days and also the moment of the Sun. Boumavasara is also good for Narasimha, Durga, and Veerabhadra. We need to harness the energy in us. If it is not done there is no calmness in rituals, we cannot concentrate. Even some auspicious activities are prohibited on Saturday.
Moon represents the mind. There is always the influence of the environment on us. How do we handle it? In Srividya tantra, one who is practicing the Bramhavidya is not influenced by planets except for Prarabdha Karma. The Srividya upasakas have created a barrier. We cannot stop the waves of the sea or bad weather, but we can always learn how to be saved by high-altitude waves. Devi saves us during the bad weather, tides, and other environmental mishaps. She is Sariratvam and manastvam.Once we understand that she is manas and mind all thoughts are hers.
The next verse starts from her presence or her travel in a descending direction from Sahasrara to Muladhara along with her spouse by drenching her nectar in inverse consciousness. If we think Devi is in my mind and nothing is in my mind, there are no thoughts. We all experience this once a day. The truth of nature is that what seems to be very difficult, is indeed very easy and what is very easy, is indeed very difficult.
I salute that supreme Shambu! He is in your Ajna chakra. He is resplendent as millions of Suns and moon’s together at the same time. The Shambu towards his left side is integrated with the supreme consciousness that is you. Whoever adores you with total devotion and lives in that effulgent mansion where you reside which is outside the reach of Sun, moon, and fire and also beyond the grasp of the outside world, This mantra and the next five mantras speak about meditation on different chakras but in Shiva and shakti on Maithana. Meditation on a single object which shiva – shakti at Maithana at different energy centers. What is Maithana? Not just union but it is the total union. In Srividya tantra, even for human copulation, it should not be understood as the union of two bodies and two minds but the union of one. No differentiation should be done and that is the union of Shiva and shakti. The amalgamation of shiva and shakti becomes a unified field of the highest potential in Ajna chakra. Human mythana also creates unified highest potential. It is sacred. In the olden days, the bride and bridegroom were considered as Uma Maheswara or Lakshmi Narayana. That union of shiva and shakti has been telling us all the while about the purity and sanctity of marriage. The marriages were considered as the union of Shiva and shakti.
In the total union of Shiva and shakti of great, descend of divine consciousness is totally transformed. During the great descend whatever comes into contact gets rejuvenated or transforms. During that time entire molecular structure transforms and healing takes place as a result one experiences calmness. Before this descends what has happened to the universal energy Devi has ascended and enjoyed her union with universal consciousness with Sahasrara, That union was there. Shakti has revealed her highest form to Shankara where she is seen radiating. She is shakti the purest energy in reverberation with Shiva. The bhashyakara gives us a good explanation, a young bride after her first conjugal bliss comes to her parents accompanied by her husband. It is similar to Devi, her return home is what happens with the energy centers, Not as it was ascending. Samaya chara selects the descend than ascend because this is on account of mythana between Shiva’s consciousness. She is totally drenched with nectar. She is already drenched and oozing out the entire creation and that happens from the physical body of Shiva. The divine consciousness is very unique to Indian Philosophy. From this concept only arose a belief in avataras. The descent of the manifestation of universal consciousness and energy to the mortal plain is what we call deities. In tantra, shastra is nothing but to know how to practice it, what the method is the mother of all philosophies. It completely overrides mundane awareness of an unworthy human being into a divine-human being. That thought should become an experience. It is possible to experience something only with thought. Here we refer to great Yogis, Sadhakas like Ramana Maharshi, Arabindo many more, they were not advocated but they experienced the descent of divine consciousness where human becomes unified with God. That is what is meant by shat chakra dhyana. They have advocated what they experienced. Specifically, Arabindo has mentioned, one such disciple is Shashtrigal. He was fortunate to be the disciple of Ramana, Kavya Kanta Ganapathi muni who is the replica of Ramana. Also, Aurobindo had said that its the evolution of human being is taking place on earth. Evolution is the law of nature. In the olden days babies used to open their eyes after a couple of days but now there is so much evolution is that when a baby is born, they open the eyes right away. The evolution of human beings will lead to the supramental human race in the future. Time can only tell what is in store for future generations.
The descent of shiva shakti from Sahasrara to Mooladhara should be understood. The first point of descent is the Agna chakra. Though agna chakras are the seat of manas it is also the seat of akasha. It is the heart link to Bindu and Sahasrara. So the effulgence of Sahasrara pervaids the chain. Different subtle centers are practiced or identified during the Srichakra Navavarana puja. During the ascent, two nadis emerge from Agna to Sahasrara. They are not in physical form. They are named Varuna and Asi. That is the place where the universal consciousness resides, that is Varanasi. That Varanasi is the place of Shiva, Pragna. Varanasi is the place where Kashi is so sacred because the flow of reverse takes a reverse turn. What is Nadi? It is a flow of awareness in the physical matter by which the body is made up. It is like pouring energy into every cell of the body. By her grace, if a sadhaka can make these nadis function, not in full strength but partially, the energy is supplied to every pore of the cell without an external supply of nutrition. Some of them are seen and unseen. The makes that emerge from Agna are Adrushya (Unseen). So the flow of awareness, energy cannot be measured or seen at this point but experienced. That experience at this point by the sadhaka is likely to hear the most pleasant sound in the Pranava. It can be any name, Ram as a sound form of the divine than the Son of Dasharatha whispered by the consciousness called Shiva. By that, the awareness instantly pierces darkness surrounding us and lands us in blissful land. We need to pierce through it to reach the blissful state. The word Agni indicates command at the eyebrow center, it is now inundated by the effulgent world. When they descend, it is the mansion of shiva and shakti. Until the descent is at the command center, it is not the experience of Sahasrara. The influence of Sahasrara in this region is experienced. The sound, smell, and sights remind the sadhaka that it is a unified state of shiva shakti, the conscious energy, and comes within the grasp of the individual in the Agna chakra.
An unusual smell, the pleasant smell is experienced, the sound is heard and even some forms are seen and experienced. All that is nothing but unified energy. That is the conscious energy and this has to grasp it. The divine has not given animals intellect but they have a strong sense of smell and sound. Agna chakra is pervaded by Mahadeva and Mahadevi. Hence it is a powerful center for higher experience. Tavagna chakrasatham indicates that. Another important aspect that makes Agna is very powerful. Here Ida and Pingala become one stream. In verse 36 paramashambo(universal consciousness) and parachitha ( universal energy), preside over 64 eternal ever-present Kalas ( aspects ) of the mind in Agna chakra presided over by Shiva and Shakti. These 64 are yoginis. The steady stream of effulgence consists of Shiva and shakti, a supreme individual conscious energy integrated into one point in Ajna chakra. The 350 rays of Surya, Chandra and Agni in Mooladhara, Anahata and agna . Rays of Surya in Mooladhara, rays of Chandra in Anahata, and 350 rays of Agni in Agna. In total union, these rays are very energetic and they can extend beyond akasha. Pragna and Shakti in their total union. The sun represents Pingala, it also means day. The ida means night and Agni usually represents Sushumna. It is in-between day and night. Soma Surya Agni lochana. This is the way we represent Shiva. It is the way it is representing Ida, Pingala, and Sushumna. Beyond the range of Soma, Surya. Once the supreme abode is reached which is not illuminated by Sun, Moon, and fire. There is no return from the supreme abode. Ida, Pingala, and Sushumna stop at Agna. Reaching this place no one returns. Shankara bhagavadpada compares it to a pot where there is space inside. The pot is broken and cannot be put together. It is the same with the supreme abode.
It is like a tunnel. The other end is under the effulgence of Sahmbho and parashakti. That is pragna and shakti. This darkness, after crossing that is a place where we want to. The dark place is referred to as Shunya. After Ajna chakra it is darkness and we have to experience that. It is called paramananda, the eternal bliss. On Shivaratri, the sadhaka recites Shiva mantras and conducts rudrabhishekam so that awareness is created. From the Ajna to Sahasrara there is darkness that is seen in the mantras. The awareness is guided towards the experience of Shiva and Shakti. During Navaratri the anushtana of nine nights where Devi mantras are chanted to guide the awareness to the abode of where Shiva shakti reside in perfect Mythana. One is Para and Apara and the eight are Para pratt krithis and One Apara Prakriti.
The eight are five primordial elements, panchamahabhutas. Mind, budhi, and ego, Chitha is not present. And the one is transcendental in nature. This para Prakriti guides the awareness with the help of Dasha Mahavidya and leads us to the union of Tripurasundari which is Parama chitha. Though there are only two petals Ham and ksham. They are surrounded by hamsavathyai Namaha and Kshamavatyai Namah is surrounded by 64 Maanasika Mayukhas are: Para, Paraa, Bhara, Bharaa, Chit, Chitparaa, Maha Maya, Maha Maayaapara, Srishti, Srishtiparaa, Icchaa, Icchaapara, Sthiti, Sthitiparaa, Nirodha, Nirodhaparaa, Mukti, Mukti paraa, Jnaana, Jnaanapara, Sat, Satparaa, Asat, Asatparaa, Sadasat, Sadasatyaparaa, Kriya, Kriyaparaa, Atman, Atmaparaa, Indriya, Indriyashyaparaa,Gochara, gocharaparaa, lokamukhya, lokamukhya paraa, samvid, vedavat, vedatya paraa, samvidparaa, kundalini, kundalini paraa, sousimpi, sousimpi paraa,Prana Sutra, pranasutra paraa,syanda, syanda paraa, Maatrika, Maatrikaa paraa, Svarodbhava, Svarodbhava paraa, Varnajaa, Varnajaaparaa,Shabda, Shabdaja paraa, varanagnata, varnagnata paraa, Samyogajaa, Samyogajaa paraa; Mantra vigraha, and Mantravigraha paraa. These are eternal Kalas rays or mayukha which surround the Anja chakra. This is fully serene rising up from this body and reaching the highest light remains established in its true nature. This is the self and that self is immortal and once it is immortal and beyond all fear. Sat is the name of the bramhan. This particular mantra speaks. The word samprasadah is called fully serene. During the deep sleep, it is totally being united with existence which is our own self and we become fully serene and give up impurity. During this state of waking and dreaming, our organs and their object are connected. Jagruth Swapna sthithi. In sushupta, it is only serene. Hence it is said “Nirdaam Samadhi sthithi”. Samprasadah can be used for all creatures in common. The context is for one who has attained Bramhan. Samparadah refers to a gyani. Giving up the identity of the self with the body. It is of true nature. That which indeed is infinite is immortal and immortal and infinite. What is happening in Nidra? The self attains it.
The self should be attained in all four states. Does that one should be beyond all these three. One is in jagruth, sushupti, and avasta? We may see a person who is for us in jagruta, we may see some person who closes his eyes. Maybe one might be in deep dhyana. The fourth state is not known to others but it is felt by sadhaka alone. It cannot be experienced or seen by others. It is abayam, bramhan, satyam. Sat is infinite, that which cannot be changed with time and space. This is meant for praising the method of meditation on Bramhan. The entry point is Agna chakra and where ida, Pingala, and Sushumna are stopped there. The passage from here is experienced in the form of a tunnel and we proceed further and there is darkness (shunya). The pragna has to drive us there, pragna has to show us light. For common people like us, our ancestors have informed us about the rituals during Shivaratri and Navaratri. He has to pass through the darkness. One Shivaratri, jagarana, and upavasa ( to stay close by), We are already close to eternal bliss. Jagarana is aware, keeping vigil during the whole night in darkness by chanting mantras of shiva to guide and conducting elaborate rituals like rudrabhisheka so that awareness is guided towards the experience of cosmic unions. That is the symbol of Shivaratri. Same way in Navaratri is an anushtana of nine nights, devi mantras are chanted to guide the awareness into the abode of pragna and shakti in perfect mythana ( inseparable state). The nine nights are 8 apara prakriti and 1 para prakriti. These eight apara Prakriti can be felt.
Dasamahavidyas are ten different forms of the same shakti. With the help of dasamahavidya guides the awareness through the darkness of Shunya, leading us into a blissful union of Tripurasundari that can be called paramachith Sahmbu is paramachitra. This is the purpose of celebrating Shivaratri and Navaratri. Even our offering of little rituals is adyatma. That is why Srivdya sadhakas give utmost importance to Navaratri. Here they worship the apara Prakriti to attain the para Prakriti.
Bhavane is the mansion of shakti (cosmic energy). It is not the mansion built with bricks or cement. It is the effulgence that surrounds Mahashakti and Mahashambu in the union. In that effulgence, one should imagine the pulsation of shakti which sends out 16 rays ( mayukhaas) . They are so dense creating walls around them. The walls that surround are called sheaths which need to be penetrated by the walls of pure light that are emanating from Devi’s feet. The mayukhas are described in the chakra where Shiva and shakti are descending together, Their state is total Mythana. Total potential at the mythana is acting on the intuitive, mental and pranic, and material levels. The entire structure of human beings is in sapta lokas. They are seven states of consciousness. That is the structure of human beings. Pancha koshas, This can be called an Antahkarana chatushtaya. The four tools of inner cognition, shat chakras, five karmendriyas. It is the combination of Shakti and Shiva during the great descent. experience is happening but experiencing it is sadhana and that is Srividya. The experience of the total union of Shiva and Shakti not only in Sahasrara but in all the chakras.
Verse 36 speaks about the abode of Shiva and Shakti, pragna and shakti in Ajna chakra. It does not mean they are not present in other chakras. The experience is very different in each chakra. we cannot fully define it. Devi is infinite and cannot be described. One cannot completely experience her. What a sadhaka feels is what his or her experience is. We also need to explore what is different in each parampara.
Chanting procedure and Nivedyam( offerings to the Lord) : If one chants this verse 1000 times each day for 45 days, offering,athrusam(made out of rice flour and jaggery), vada and payasam prasadam, it is said that one would be able to overcome all diseases.
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