WORD FOR WORD
Tati tvantam shaktya – as traversed forcefully by lightning flash
Timira pari panthi sphuranaya – darkness banishing and bursting into sparks
Sphuran nana ratna bharana – with bright-lit varied gem-set jewels
Parinad dhendra dhanusham – matured into the form of Indra’s bow
Tava shyamam megham – Your dark cloud
Kam api manipura ika sharanam – as found in certain contemplatives who take full refuge in Your Manipura
Nisheve – I supplicate before
Varshanatam – as it pours down in the rain
Hara mihira tapatam tribhuvanam – while over the three worlds agonized by the heat of Shiva-sun
Always Lalithamahatripurasundari is depicted as red while Krishna is dark blue. Shakara is experiencing as unique and cannot be described as a dark blue rain cloud. One cannot describe the dark blue rain cloud which abides always in Manipura. He is experiencing the lightning form in Manipura. One has to experience this in ourselves. The shakti in lightening form in the dark blue cloud is dispelling darkness. Dispelling the darkness in the Manipura as rainbow form. With her dazzling Jem decked ornaments. It is the beginning of ananda. This showers upon the universe when the universe is burning by Sun ( Rudra). In swadishtana, the fire is present and that continues here. In Swadishtana we experience fire and water. Fire and water are also present in Manipura. The dark cloud Shankara is experiencing is Shiva or Jada and their lightning is shakti. According to Samaya tantra for getting showers, we need Vayu also. In Manipura, the Vayu from Anahata and fire from Swadishtana cool down into water upon entering Manipura. Thus the whole universe is torched by Kamagni. A sadhaka who experiences immense relief when Shakti reaches Manipura. It breaks out the clutches of vasana and Samskara which always pulls us out. It is a descending way that Shankara is talking.
The 68th Sutra of Vignana Bhairava talks about Dharana in Manipura. Dhyana is not possible without Dharana. It is the holding on it. The vigana bhairava talks about only Dharana. The blissful mind of fire is Manipura. In the middle of fiber-like lake Sushumna out of which is full of air, Anahata then one is united in bliss. t has been very simply put. Always we need to think that all chakras are active with limited electricity. In Muladhara, there is nuclear energy. When that happens anything can happen. Energy is already moving upwards. When they flow back and ascend down, the journey is smoother. It takes up to Muladhara, we can jump to Agna or Sahasrara. From Muladhara it shoots up in Samaya tantra, in its upwards journey, the lower centers of Muladhara and Swadhisthana, they experience Jagruta and Swapna. In daily life they are mild but with a moment of energy when we move it intensely, it becomes explosive then we experience the full force of our psychosis, fears, and desires. This happens in one single shot. If awareness is not purified then it can destroy the individual. It needs guidance with Guru. Kaula and Samaya are not simple. In Manipura, the divine pair emits 52 rays of water as Megheshwara and Saudamini. These 52 rays are: Sadyojaata- Maya-Vaama Dva-Shree-Aghora-Padma-Tatpuruaha-Ambikaa-Ananta-Nivritthi-AanaathaaPratishtha-Janaashrita-Vidya-Achintya-Shanta-Shashirekhara-Uma-Takshina-Ganga-ManivaahaSarasvati- Ambuvaaha-Kamala-Tejodheera- Parvati- Vidyaavaageshwara- Chitra- ChaturvidheshwaraSukamala- Umaagangeshwara-Manmadha- Krishneshwara-Shreya- ShriKaantaa-Laya- Ananta-SatiShankara-Ratna Mekhala- Pingala- Yashovati-Saadyaakhya- Hasaananda- Paradivyaayuga- VaamaMaaradivyaayuga- Jyeshtha- Peethaayuga-Rudri- Sarveshwara- Sarvamati: these are Jala Tatva Mayurakaas.
In this mantra, Shankara experiences Swadishtana before Manipura. Soundarya Lahari is a physic passage when Shankara was in the experience. Experience is always superior to knowledge. There are two paths, one is Anubhava or Knowledge. Gyana is not knowledge. For the path of knowledge logic, intellect is required. Whereas for anubhava the path of experience is based on purity, innocence, and guided by Shradha (faith or belief). Both paths lead to that but the experience is superior to intellectual knowledge. Shankara was in deep meditation, so he was following the path of experience. Sometimes we cannot explain certain things because it is not reachable by the intellect. ” Sri Guru Sarva Karana Bhuta Shakti” When we say thena it is Guru with Nava randra rupa. The cause for everything is guru, and everything is guru. This is Athanaveda Upanishad. Do we have any Pramana? Any tantra shastra is any statement that is supported by shruthi and Smrithi and other things. Tat Shurthva thatdeva sruthi. First I thought the body to be a dirty one but once I saw that body as self, I started treating this body as a temple. What are the navarandras that are mentioned? On the right ear, it is Prakash Nanda natha, an energy center called payasvini, left ear— Vimarshanandanatha – shankini, tongue — Saraswathi –anandanatha, Pusha –Gyanananda Natha, Gandhara, Satyanandanatha, kuhu Nadi — Purnananda Natha ( Genital ) Pingala Nadi — swabhavananda natha, Ida — Pratibha Nanda Natha, Alamkusha– anus – Subhagananda natha. They are placed on different gates. These gates represent a guru and they represent Guruparampara.
Is it applicable to all paramamparas? Yes, navarandras are common to everybody. How do we justify this? On the right ear, it is Prakash Nanda natha, an energy center called payasvini, left ear— Vimarshanandanatha – shankini, tongue — Saraswathi –anandanatha, Pusha –Gyanananda Natha, Gandhara, Satyanandanatha, kuhu Nadi — Purnananda Natha ( Genital ) Pingala Nadi — Swabhavananda natha, Ida — Pratibha Nanda Natha, Alamkusha– anus – Subhagananda natha. Each randra is identified as Nadi and that Nadi is the energy center with the specific name of the guru. Varahi is the father form, kuru kula is the mother. Father form is bone and other things to Varahi. Kurukula is flesh and other things. Purushartha sagaraH. Sagara’s — one is the Sagar of Sugar cane, salt, ghee, and ocean of milk. Purusharthas are Dharma ( Sugar cane— back of the body), Artha ( Salt— right of the body), kaama ( Ghee– front of the body), moksha ( Milk— left of the body). When all these things are present, then the body is the Navaratna Deepa. Skin and seven dhatus including body elements and hair. The flesh—topaz gem— presiding deity of the flesh is time, hair– Saphire–presiding deity of the mudra chakra, skin- Vaidurya– presiding deity of the letter, blood — manikya— presiding deity of the gem, semen— pearl — presiding deity of the pace, Marrow-emerald— presiding deity of the guru, asti – bone— Diamond– presiding deity of the tatva, Medha – fat- gomedha— presiding deity of the planets, Oja — ruby– presiding deity of the roopa chakra, flesh — is the lady of the time chakra.Unless we get the Bhavana of guru or feel them, the mantra Japa cannot be fruitful. They are the kalpa vrukshaas. They are in teh forest of mind and all these are in the kalpaka trees. Kalapa vrukshas which gives desired results who prays underneath the tree. Kalopa vrukshas are sandal wood that gives smell, mandhara, parijatha and kadamba are trees which have fragrance. Why should kalpaka tree give bhavana for tree.
Bhavanopanishad: Getting an insight into Bhavanopanishad . Knowing Bramhan and experiencing Bramhan. The mantra Japa etc are the means of the sound, through that sound, we can realize Bramhan. Realizing Bramhan is bliss. Without deviating from Shastras. The Japa Sankhya, we should take not only in letters but also spirit. The spirit of mantra is very important to move forward in realizing Bramhan. When we chant the mantra, how deep is the sound heard by us? It can be Anahata or any other chakra. Shastra prescribes so many thousands or lacks, at least during that time maybe a few seconds we can realize the Bramhan. The purpose is to do it with spirit. Listen to the sound, experience the sound. When we count on Japa mala, our concentration is on counting than on the spirit of Japa. Be involved in the mantra Japa. The sankalpa should be seen as kalpaka trees. Why should kalpaka tree given Bhavana for will. All the karmas we perform has three stages: water, knowledge of the object and it’s result. We have an object that we desire to achieve it. The knowledge and desire are vasanas ( thought imprints). By mantra sadhana these vasanas are dissolved. If by mantra sadhanas desires are not dissolved then all the efforts fail in achieving Bramhan. There are six rasas, six seasons. The tastes, sweet, sour, bitter, pungent and salt and they refer to six seasons. The sweetness is spring,sour is summer, Bitter is self, Pungent is rainy, astrengent is winter. Bahvana should the tastes that should be meditated upon as seasons. The tsaste is that. The taste refers to six rutus. Gnanam– arghyam, Gneyam– Avihi, gnatha — hotha. What is Srichakra Pujana? When we do Srichakra puja physically also we should have the bhavana. The knowledge is the arghya, the object of the knowledge is Oblation and the knower is who performs the homa. In all homas this should be the bhavana. This way having bhavana,oneness in the knower, knowledge and object of the knowledge is the srichakra puja. Arghya plays very important part of Srichakra puja. Arghya is merely a pointer to other worships. Object of knowledge is taken as Havisu, cooked rice ghee or Dhadynana, guda anna. Knower of all this knowledge is Hotha. Hotha is the one who performs havisu in the fire. With this deities are invoked. Knower, knowledge and object are not seen as different but they are seen as one ( Chith, Sri guru) is the worship of Srichakra. Myself and whatever that belongs to me all that I surrender to you. Surrendering perfectly and properly. What ever I performed with my jagrutha vastha, Swapna vastha and sushuptha vastha through my mind or organ of speech and karmas through karmendriyas and what all I did I surrender to you. This is the bhavana in Puja, unless this bhavana comes surrender cannot happen. Whatever we do or speak, our thoughts should be offered to Devi. We should see all three. Know,knowledge and knower as chith. Devi is chidrupini. The result of it told in last sutra. If we can even for a few seconds gives us something else then there is no doubt in it. It is believed that from sunrise to next sunrise, the normal human being breaths 21,600 time. It can be reduced and increased also. The first 1440 breaths. the first breath on the waxing moon is Kameshwari nitya, The second day breath is from Sunrise — Bhagamalini. Breath–> time—> Nitya are connected. Is it possible to imagine. Even now some nitya is attributed to one of the nitya’s. When we do japa on a particular day and particular time, breath is refering to a nitya. It is a bhavana. What an amount of bliss and happiness it gives us. This breath is also refered to a nitya.
Chanting procedure and Nivedyam ( offerings to the Lord) : If one chants this verse 1000 times a day for 45 days, offering Pal payasam, betel leaves, and areca nut as prasadam, it is said that one would get desirable dreams.
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