SRI CHAKRA AND HUMAN BODY - PART 9

śītoṣṇa sukhaduḥ khecchāḥ satva-rajastamoguṇāḥ vaśinyādi śaktayo'ṣṭau ||

शीतोष्ण सुखदुः खेच्छाः सत्व-रजस्तमोगुणाः वशिन्यादि शक्तयोऽष्टौ॥

(Bhāvanopaniṣad 16)

Eight vāgdevī-s represent climatic conditions such as heat and cold, mental state such as happiness and sadness, emotionalism, and three guṇa-s.

This verse discusses about the seventh āvaraṇa known as sarvarogaharacakra. We have already discussed that the seventh āvaraṇa is presided over by eight vāgdevī-s, who composed Lalitā Sahasranāma. In Bhāvanopaniṣad, we are discussing about liberation or saṁhāra krama. As we go towards inner triangle and the bindu within, our gross and subtle bodies are purified.

Human body is made of five sheaths, known as kośa-s. These sheaths form the covering of human organism, which is also called piṇḍa śarīra.  The soul is covered by three overlapping vestures.  They are causal body, subtle body and gross body.  The casual body is the innermost and gross body is the outermost.  The gross body is perishable, subtle body sustains for longer time and the casual body is permanent till the final liberation of the soul. The soul along with karmic account is embedded in the casual body.  According to Vedānta philosophy, there are five superimposed sheaths known as kośa.  The inner most is ānandamaya kośa (the sheath of bliss), which corresponds to the casual body.  The next three layers are vijñānamaya kośa (the sheath of intellect and knowledge), manomaya kośa, the sheath of mind, prānamaya kośa, the sheath of vital airs like prāna, apāna, etc.  These three, vijñānamaya kośa, manomaya kośa and prānamaya kośa correspond to the subtle body. The fifth and the outer sheath is annamaya kośa, the sheath of food that corresponds to the gross body. The entire sheathing structure of the human organism hides the soul or puruṣa or the self, deep within and falsely projecting itself as the microcosm and bringing forth the illusion of the world as the macrocosm. 

When we move towards the central bindu for the purpose of liberation, each of these kośa-s are purified in stages. As far as this āvaraṇa is concerned, eight aspects are purified or contracted. Creation is called expansion of Śiva and liberation is called contraction by Śiva. There is difference between individual liberation and universal annihilation. At the time of liberation, the individual soul merges with Śiva (not necessarily during death). An individual soul, which becomes impure due to different afflictions caused by māyā has to purified totally before it is liberated. This process of purification is done in the eight āvaraṇa-s of Śri Cakra.

If we look at the above image, we can understand how different types of bodies control different sheaths. When we enter Śri Cakra from the first āvaraṇa, the cleansing process begins form the gross body and as we proceed towards the bindu, subtle body and finally causal body are purified. In the seventh āvaraṇa, any remains of rajo guṇa and tamo guṇa are purified. This is the state of prakṛti (imperceptible), where all the three guṇa-s lie in equipoise. In this āvaraṇa, purification is done for the subtle body comprising of mind and intellect. They are purified by working on antaḥkaraṇa (mind, intellect and ego) as well any modifications of pañcabhūta-s. He now truly understands advaita or non-dualism, as all his dualities are destroyed in this āvaraṇa. The process of liberation from this point onwards is kept as a closely guarded secret. This is the stage where an aspirant perpetually contemplates Her and the connection between the aspirant and Lalitāmbikā is kept as a closely guarded secret. How this secret is maintained due to the destruction of his mind, intellect and non-essential ego? His external appearance undergoes complete transformation. He begins to discard all external accessories such as wearing sacred ashes, rudrākṣa beads, etc. From the stage of sthitaprajña he moves very close to the state of jīvanmukta. Jīvanmukta is the stage where one is liberated while he is alive. The aspirant here continues to live, but as a thoroughly transformed person, as he is now very close to complete purification. Once the purification is complete, he becomes jīvanmukta awaiting his death to merge into Brahman.

Apart from the destruction of dualities, remnants of five principle elements and antaḥkaraṇa, seven psychic centres (chakras in kuṇḍalinī meditation) are also purified.

śabdādi tanmātrāḥ pañca puṣpabāṇāḥ | mana  ikṣadhanuḥ | rāgaḥ pāśaḥ |dveṣo'ṅkuśaḥ ||

शब्दादि तन्मात्राः पञ्च पुष्पबाणाः। मन  इक्षधनुः। रागः पाशः। द्वेषोऽङ्कुशः॥

(Bhāvanopaniṣad 17)

Five tanmātra-s are represented by the five flower arrows. Mind is the sugarcane bow. Desire is the noose and hatred and aversion is the goad. These four are the weaponries that are worshiped outside the eighth āvaraṇa, which is explained in Journey to Śri Cakra - part 18. These four weaponries annihilate all the qualities, known as guṇa-s of a devotee. At the time of liberation, one should be devoid of guṇa-s. When there is imbalance in guṇa-s, only then modifications in the mind happen, which leads to desires, attachments, hatred, aversion, etc. When the mind is completely purified and is made devoid of guṇa-s, qualities of the mind are annihilated and the mind is made completely placid. In an unruffled state of mind, the aspirant thinks only about Her. In this state of mind, mantra and mediation are automatically culminated. All these unfold on its own, as his mind has already been cleansed and made pure.

avyakta mahadahaṅkārāḥ kāmeśvarī vajreśvarī bhgamālinyo'ntasrikoṇagā devatāḥ ||

अव्यक्त महदहङ्काराः कामेश्वरी वज्रेश्वरी भ्गमालिन्योऽन्तस्रिकोणगा देवताः॥

(Bhāvanopaniṣad 18)

Avyakta, mahat and ego are Kāmeśvarī, Vajreśvarī and Bhgamālinī and control the three corners of the inner most triangle.

This verse talks about eighth āvaraṇa. The universe first becomes visible when avyakta in combination with intellect (mahat or buddhi) and ego interact with tanmātra-s, as discussed in the previous verse. Further contraction of the aspirant happens here. Kāmeśvarī, Vajreśvarī and Bhgamālinī work on him in the subtlest way possible. His subtlest aspect alone remains, which is the state of ānanda or the ānandamaya kośa, which is his causal body. Ānanda here refers to Parāśakti, the Supreme Power of Śiva. Ānanda is also a state of mind, however without duality. In the state of Bliss or Ānanda the aspirant completely unites with Her and residues of dualities are annihilated. At the time of liberation, even ānanda is also considered as a quality.

It is important to understand the difference between Cit and Ānanda. Cit is Śiva and Ānanda is Śakti. Cit is Prakāśa, the Power of Self-revelation (the Absolute and the foundational Consciousness that never undergoes any changes) and Ānanda is Vimarśa, the absolute state of Bliss, also known as svātantrya śakti of Śiva (Independent and Absolute Authority of Śiva, beyond which nothing exists). At the time of creation, everything begins from Śakti and at the time of liberation of an individual soul, everything is dissolved into Her and the soul is finally merged with Śiva only by Her. An individual soul cannot directly merge with Śiva without Her stamp of approval. The importance of worshipping Śakti arises from this reality.

Kāmeśvarī cleanses the aspirant with fire. His individual soul is now totally purified, as fire and water are considered as the best purifiers. Purification of individual soul means removing the remnants of karmic impressions. Vajreśvarī purifies him with the rays of the sun. His inner soul after these two purifications is realised as antarātma. In this state, the inner soul is prepared to merge with the Supreme Soul. Finally, Bhgamālinī makes his soul ready to get the final approval of Lalitāmbikā and takes him before Her for final realization and liberation.

virupādhikā saṁvideva kāmeśvaraḥ sadānandapūrṇā svātmaiva paradevatā lalitā |  lauhityametasya sarvasya vimarśaḥ ||

विरुपाधिका संविदेव कामेश्वरः सदानन्दपूर्णा स्वात्मैव परदेवता ललिता।  लौहित्यमेतस्य सर्वस्य विमर्शः॥

(Bhāvanopaniṣad 19)

Pure Consciousness is Kāmeśvara. Individual self, which is in the state of eternal Bliss is Lalitāmbikā. The redness is contemplating the union of Śiva, Śakti and jīvan (individual soul).

This verse talks about ninth āvaraṇa, which has been elaborately dealt with while discussing sarvānandamayacakra. This is the innermost triangle and on each side of the triangle one kūṭa of Pañcadaśī mantra is placed. At the time of creation, the inner most triangle is known Divine Procreative point (yoni). A person born out this point comes back to Her at the time of liberation. Thus, She becomes the cause both for creation and liberation. The entire period from creation to liberation is controlled by Her. In other words, our existence in this world is under Her direct control and care. Having born due to karmic impressions, we have two options before us. One is to realize Her and get liberated. Another option is to continue our existence, without making efforts to realize Her. To realize Her, the highest form of spiritual knowledge is required and the source of highest spiritual knowledge is Brahma Sūtra and Upaniṣad-s. A learned Guru imparts highest spiritual knowledge to his disciples in stages, first by initiating into mantras and gradually takes the aspirant forward to the path of liberation. Hence Guru maṇḍala attains great importance in Śri Cakra worship.

The contraction of the aspirant in this āvaraṇa is complete. When reflections are withdrawn in stages over a period of time, the aspirant is able to witness the original illuminating Light of Śiva known as Prakāśa. This is the point where the aspirant affirms “śivoham” (I am Śiva or I am That or ahaṁ brahmāsmi). He becomes liberated and becomes a jīvanmukta (liberated while alive).

Depending upon his karmic account, his period of life is determined. After becoming a jīvanmukta he continues to live, but without any traces of duality as every trace of materialistic world is annihilated and they will not reappear again and as She has already showered Her Grace (Śakti-pāta) on him. Without the decadence of Her Grace, jīvanmukta state is not possible.

With this, the first part of Bhāvanopaniṣad is completed. There are another fifteen verses which describe about practice.

BRAHMA SŪTRA I.iv.8 - 12

Sūtra I.iv.8

There is a reference to the word “ajā” in Śvetāśvatara Upaniṣad (IV.5), which says, “ajām ekam”, where ajām is used to mean prakṛti (Nature). The verse says that prakṛti creates many creatures like itself. Further prakṛti has three guṇa-s in it. Brahman is devoid of any guṇa-s; if He has guṇa-s, He becomes impure. Nowhere, it is said that Brahman has guṇa-s and obviously, what is referred here is not Brahman. Just because ‘ekam’ (only) is used here does not mean Brahman. In fact, prakṛti is also one and not many. Because Upaniṣad talks about guṇa-s in this verse, obviously, no reference is made to Brahman here. This discussion continues in subsequent sūtra-s also.

Sūtra I.iv.9

The word ajā is chosen by the Upaniṣad, because principle elements originate from prakṛti. This interpretation is based on Chāndogya Upaniṣad (Vi.iv.1) which gives different colors to different elements. Fire is described as red, water as white and earth as dark. When a color is associated, it surely does not mean Brahman, as He is always pure like a crystal. Chāndogya Upaniṣad says that color is related to gross and the gross originates from the subtle, which refers to Brahman. Thus, the origin of any matter is always subtle which can be traced to Brahman and when the subtle (Brahman) manifests as gross (matter), it attains shapes, forms, colors, qualities, etc, when it is associated with prakṛti. In fact, prakṛti also originated from Brahman and therefore prakṛti is not an independent existence like Brahman. Brahman alone is independent and every other thing not only originates from Brahman, but also dependent on It.

Śvetāśvatara Upaniṣad (IV.10) says that there is no difference between prakṛti and māyā. Though there are extremely subtle differences, they need not be considered and they do not in any way alter the inherent qualities.

Sūtra I.iv.10

Those who have acquired adequate spiritual knowledge discards māyā and those who have not acquired spiritual knowledge goes with māyā. In other words, those who seek liberation acquire adequate spiritual knowledge and after knowing the deceptive nature of māyā, they discard the māyā and continue to seek Brahman. On the other hand, those do not seek liberation from transmigration go with the deceptive nature of māyā, which leads to bondage and attachment. As long as one continues his existence with desire and māyā, there is no question of liberation for him from the pains of transmigration.

Śvetāśvatara Upaniṣad (VI.11) says, “ekaḥ devaḥ”, which means Brahman is without a second. The verse proceeds to say that Brahman is hidden in every being. This means that without Brahman, our existence itself is not possible. It is like having light fittings without electricity. The gross body cannot function without Brahman within. Tattva-s or principles originate only from Brahman, through māyā, Absolute power of authority of Brahman, which is often described in feminine gender as Śakti (śakti means power). The world clamours for His Power and in the process forgets Him, though He can be realized only through His Power known as Śakti. Why we should know Śakti first? Śakti has the capacity to cause illusion and deception and conceals the Reality and project unreal as real. In order to understand this capacity of Śakti, His power is to be realised first. At the same time, we should not forget that Śakti is not something different from Brahman. It is only his Absolute Power, which is in no way different from Him; It is inherent in Him.

{Further Reading: It must be understood that Brahman is formless (this is discussed at the end of this article). He acts through His Power, which is again formless. In Sanskrit śakti is known as power, ability, strength, might, effort, energy, capability, etc. Therefore, when we talk about Śakti, it does not mean a woman goddess with a shape and form. It means only His Absolute Power of Authority which is known as His svātantrya śakti (Absolute Freedom of Will of Brahman). There is no need for clamour to know His Power known as Śakti. The upper case Ś is used because His Power is Absolute, like Brahman. There is nothing in the universe that can be compared to His Power, which is known as Śakti. What is needed is to know this reality and how we know this reality is important. Only through knowledge and looking within and not through elaborate formalities and procedures, His Power (Śakti) can be realized. Truth is hard to digest. Without wasting our precious time, we should make efforts to realize Him through His Power. A true aspirant moves towards his ultimate goal of liberation in stages.}

Sūtra I.iv.11

Next few aphorisms deal with numbers. Now the question whether twenty five principles of Sāṁkhya philosophy is accepted Vedic texts like Upaniṣad-s. This aphorism is based on Bṛhadāraṇyaka Upaniṣad (IV.iv.17) which says, “That in which the five groups of five (pañca pañcajanā) and the subtle ether is placed, that very Ātman I regard as the immortal Brahman. By knowing (this) Brahman, I become immortal.” Now, the discussion is about ‘five groups of five’. What is meant by ‘five groups of five’? It is argued by Sāṁkhya school that this means numeric 25. This is based on Sāṁkhya Sūtra (I.61) which says, “Primitive matter (prakṛti) is the state of equipoise of three guṇa-s (sattva, rajas and tamas). From this primitive matter, originates the great one (mahat), the egotizing organ (ego); from the egotizing organ the five rudiments (tanmātra-s), and the two kinds of senses and then the gross elements. These together with soul form the series of the twenty five.”

Now let us understand this verse of Sāṁkhya Sūtra. Prakṛti has three guṇa-s in equal proportion. After a child is born, one of the three guṇa-s becomes predominant and as the child grows, based upon the guṇa, his or her quality is determined. From Prakṛti ‘mahat’ originates and here mahat refers to intellect, also known as buddhi and then five rudimentary principles (tanmātra-s such as touch, taste, etc) five organs of action or karmendriya-s (legs, hands, etc) five organs of perception or jñānendriya-s (eyes, ears, etc) and finally five principle elements such as ether, air, etc. How the figure 25 is arrived at? It consists of five tanmātra-s, five karmendriya-s, jñānendriya-s, five principle elements or pañcamahābhūta-s (making 20) and the rest five consists of mind, intellect,  ego, prakṛti and puruṣa, the individual soul. Thus 25 principles are arrived at. This is the concept of Sāṁkhya philosophy. But Vedānta does not accept this based on the following grounds.

According to Vedānta, since the Self is not included here and if the Self is included here, it is more than twenty five principles and therefore, the Upaniṣad text ‘five groups of five’ does not mean what is described in Sāṁkhya Sūtra. Upaniṣad explains pañca pañcajanā as five deities. Literal meaning of pañcajana is five classes of beings - gods, men, gandharva-s and apsaras, serpents, and pitṛ-s (ancestors). Therefore, Upaniṣad interprets pañcapañcajana as a single compound word and thus refers to classifications of beings created (manifested) by Brahman and not something to do with twenty five.

However, the next sūtra interprets this twenty five in a different way.

Sūtra I.iv.12

Brahma Sūtra takes clue from the next verse of Bṛhadāraṇyaka Upaniṣad (IV.iv.18) and proceeds to interpret pañcajana as “the Vital force of the vital force, the Eye of the eye, the Ear of the ear, the Food of the food and the Mind of the mind.” Here the Upaniṣad talks about the source and not the effect alone as done by Sāṁkhya Sūtra. This means the upper case words refer Brahman and the lower case words refer to the effect. What is meant by Eye of the eye? Brahman is the eye of everyone, hence He is known as Eye of the eye. The Eye refers to the energy of Brahman that manifests as human eyes, etc.

Brahma Sūtra and Upaniṣad-s insist that Brahman is to be realized. Where is the authority? It is said in Muṇḍaka Upaniṣad (II.ii.9), “Brahman, who is spotless and formless in the in the luminous and wonderful chamber of the heart. That is Brahman is pure and brighter than light. Those who know the Self know Brahman.” There could be a question here. When it is said that Brahman is pure and brighter than light refers to which light? This light cannot be explained or compared. Next verse of Muṇḍaka Upaniṣad says that all the lights in the universe derive their illumining capacity only from Him and before His Light, which is known as Prakāśa, no other light can be compared. After having understood Him as Light, how can He be realized? Bṛhadāraṇyaka Upaniṣad (IV.iv.19) says, “Through the mind alone Brahman can be realized.” The next verse says, “It should be realised in one form only.” What is that form? It is formless and hence He can be realized as formless; the form mentioned in the Upaniṣad refers to formless form.

SAUNDARYALAHARĪ - VERSE 92

गतास्ते मञ्चत्वं द्रुहिणहरिरुद्रेश्वरभृतः

शिवः स्वच्छच्छायाघटितकपटप्रच्छदपटः।

त्वदीयानां भासां प्रतिफलनरागारूणतया

शरीरी शृङ्गारो रस इव दृशां दोग्धि कुतुकम्॥

gatāste mañcatvaṁ druhiṇaharirudreśvarabhṛtaḥ

śivaḥ svacchacchāyāghaṭitakapaṭapracchadapaṭaḥ |

tvadīyānāṁ bhāsāṁ pratiphalanarāgārūṇatayā

śarīrī śṛṅgāro rasa iva dṛśāṁ dogdhi kutukam ||

gatāḥ te mañcatvaṁ - (they) have taken the position of legs of your throne; druhiṇa hari rudra īśvara bhṛtaḥ - Brahmā, Viṣṇu, Rudra, Īśvara as Your servants; śivaḥ - Śiva; svaccha chāyā ghaṭita kapaṭa pracchada paṭaḥ - who is like crystal, formed the seat;  tvadīyānāṁ bhāsāṁ - Your splendour; pratiphalana rāga arūṇatayā – reflecting (Your) colour of dawn; śarīrī śṛṅgāra rasa iva – becoming embodiment of romantic emotions; dṛśāṁ -  (Your) eyes; dogdhi kutukam – cause happiness.

“Brahmā, Viṣṇu, Rudra and Īśvara form four legs of your throne and Śiva who is like pure crystal form the seat for You to sit and He reflects Your deep red complexion. This vision cases romantic ideas (in your mind) and makes You happy.”

Gross meaning of this verse is that She sits on Brahmā, Viṣṇu, Rudra, Īśvara and Śiva who take care of the five primary activities of Brahman, which is explained below. She is overall in charge of these five aspects of Brahman, which is discussed in Lalitā Sahasranāma 250 Pañca-brahma-svarūpiṇī.

There are three aspects in this verse. The first part can be interpreted on the basis of Lalitā Sahasranāma 249, Pañca-pretāsanāsīnā, which is explained like this: She is sitting on a throne held by five corpses.  These five corpses are Brahma, Viṣṇu, Rudra, Mahādeva and Sadāśiva.  Brahma looks after creation, Viṣṇu looks after sustenance, Rudra causes death, Mahādeva conceals the dissolved universe (tirodhāna) and Sadāśiva again re-creates the universe (anugraha).  It is said that these five Lords cannot function without their Śaktī-s or consorts.  Commentators refer to the consorts of these five Gods and without them it is said that these Gods cannot perform their duties. This nāma should also be read with another Lalitā Sahasranāma 947, Pañca-preta-mañcādhi-śāyinī, which is explained from the philosophical point of view thus: The other way of looking at this nāma is to resolve on the basis that without kinetic energy, the predominant static energy does not become functional. In other words, Śiva cannot become functional head of the universe, unless ably aided by His consort Lalitāmbikā, the able dynamic energy, the energy created by Śiva Himself.  Tantra loka (IV.6) says, “Only by the union with Śaktī, subtle Śiva is known.  She is the ultimate unified Śaktī, the Parameśvarī, the very Self of Brahma, Viṣṇu, and Īśā.”  The functional heads become ineffective (dead) without the presence of divine energy infused into them by Her. The five cadavers refer to a stage where the superior functional heads turn into corpses in the absence of energy infused by Her, which decisively and authoritatively confirms Her Bramanic status. 

Now, the second part of the verse conveys two aspects. One is about the complexion of Śiva and Śakti and another is about śṛṅgārarasa. When we refer Śiva in this verse, it refers to Paramaśiva, in whom She is inherent.

Complexion of Paramaśiva and Parāśakti is discussed in Lalitā Sahasranāma 796, Kāmarūpiṇī. Kāma means Śiva.  She is in the form of Śiva.  They are not different.  They have everything in common, except the complexion.  Śiva is crystal white and She is dark red.  Both of them sitting together appear like rising sun (Her red complexion is transfused with the colourless and translucent complexion of Śiva appearing like the rising sun. The dark red colour gets diffused making it appear as orange colour).

Śṛṅgārarasa used in this verse is interpreted in Lalitā Sahasranāma 376 is Śṛṅgāra-rasa- saṁpūrṇā which says that Lalitāmbikā is an embodiment of extracts (rasa) of finer things in life.  There are said to be eight to ten types of rasa-s, though only nine types of rasa-s are generally mentioned.  These ten rasa-s are love (śṛṅgāra), heroism, disgust, anger, mirth, fear, pity, amazement, tranquillity and warmth.  Saundarya Laharī (verse 51) refers to eight types of rasa-s that She exhibits at different times.  She exhibits the essence of love with Śiva, heroism while destroying evils, disgust while dealing with ignorant, fear on seeing the snakes on the person of Śiva, anger with goddess Gaṅgā (as Śiva holds her in His hair), amazement on seeing Śiva’s third eye, warmth while being with Her true devotees and lāsya rasa (expressing emotions as if dancing) while looking at Her attendants.   This nāma talks about the essence of love that She exhibits while being with Śiva, all alone.  The love between Śiva and Śaktī is beautifully described in various scriptures.  The essence of love or śṛṅgāra-rasa is the cause for other rasa-s.  Though these narrations go well while visualizing Her form, Her Absolute form is beyond all these qualities and attributes.

As we move towards the end of Saundaryalaharī, She is described either as Brahman or as the functional head of Paramaśiva.

SRI CHAKRA AND HUMAN BODY - PART 8

alambuṣā kuhūrviśvodarā vāraṇā hastijihvā yaśauvatī payasvinī gāndhārī pūṣā śaṅkinī sarasvatīḍā piṅgalā suṣumnā ceiti caturdaśa nāḍayaḥ sarvasaṁkṣobhiṇyādi catrudahsa śaktayaḥ ||

अलम्बुषा कुहूर्विश्वोदरा वारणा हस्तिजिह्वा यशौवती पयस्विनी गान्धारी पूषा शङ्किनी सरस्वतीडा पिङ्गला सुषुम्ना चेति चतुर्दश नाडयः सर्वसंक्षोभिण्यादि चत्रुदह्स शक्तयः॥

(Bhāvanopaniṣad 13)

This verse talks about the fourth āvaraṇa, which is known as sarva-saubhāgya-dāyaka cakra. There are fourteen śakti-s in this āvaraṇa, who again work on the subtle aspects of a human body. Each of the devi-s preside over fourteen subtle nāḍi-s of the body. Prāṇa, which we inhale gets converted and further energised to make our internal organs function. Under general conditions, we breathe about 21,600 times daily (24 hour period). These 21,600 breaths are distributed to different psychic centres of the body (chakras), but not equally. Major portion of breath is distributed to three major psychic centres of the body – sex chakra, navel chakra and heart chakra. Out of the above three chakras, navel chakra is extremely important as it represents the nourishing aspect of the body. Nyāsa-s that we perform while doing mantra japa is directly related to different nāḍi-s and different psychic chakras. Nyāsa means depositing. It is a process by which we mentally place the concerned devata in various parts of the body. When one surge forward in spiritual path, nyāsa-s can be dispensed with. For them there is no need for nyāsa-s as they know that the concerned deity pervades their entire body. Though there are several types of nyāsa-s, primary nyāsa-s are hrdayādi or aṅga nyāsa. If a mantra is too long, the mantra is split into six parts and each of these parts are touched (tactile sense) with right hand fingers to symbolically implant the mantra and devata into the body (it would be ideal if only is able to do this mentally instead of doing this externally). In hrdayādi nyāsa a part of the mantra (in some cases, it will be full mantra) is implanted in the heart chakra, ājñācakra, back head chakra, eyes, manas chakra and finally at the eight cardinal points around us. In the case of mahāṣoḍaśī mantra, there are around thirty known nyāsa-s.

On the subtle side, the prāṇa that we inhale first reach the base chakra known as mūlādhāra, where kuṇḍalinī lies in a dormant state. From mūlādhāra, energy proceeds to the navel chakra, to the heart chakra, to the throat chakra, to the shoulder blades and then to ājñācakra and finally reaches brahmarandra (a minute orifice at the top of the skull) in sahasrāra. When the mind is completely purified in the previous āvaraṇa-s, psychic centres are purified in this āvaraṇa. Purification of psychic centres not only cleanses the subtle body, but also cleanses various internal and external organs to which these psychic centres are connected. When complete purification happens in this āvaraṇa, kuṇḍalinī pierces brahmarandra to establish connection between individual consciousness and Supreme Consciousness. At this stage, connection is established between brahmāṇḍa (macrocosm) and piṇḍāṇḍa (microcosm). When this connection is established, purity of the cosmos also prevails within the human body and pervades the mind. In this āvaraṇa dualism is completely annihilated and the yogi at this stage always stands connected to Parāśakti, who has manifested as macrocosm. This perfect conceptualization may not be possible while performing navāvaraṇa pūjā, as mind is preoccupied with material objects such as offerings, flowers, etc. For cleaning the mind, the mind needs to be without action. Hence meditation is recommended for final emancipation. Names of the fourteen nāḍi-s and names of the fourteen devi-s are discussed while discussing fourth āvaraṇa. There is always a direct relationship between kuṇḍalinī and spiritual level of an aspirant. Whether someone likes it or not, kuṇḍalinī automatically ascends with spiritual practices.

prāṇapāna vyānodāna samāna nāga kūrma kṛkara devadatta dhanañjaya daśavāyavaḥ sarvasiddhipradādi bahirdaśāra devatāḥ ||

प्राणपान व्यानोदान समान नाग कूर्म कृकर देवदत्त धनञ्जय दशवायवः सर्वसिद्धिप्रदादि बहिर्दशार देवताः॥

(Bhāvanopaniṣad 14)

This verse talks about fifth āvaraṇa, known as Sarvārthasādhakacakra and has ten śakti-s. This verse identifies these ten śakti-s with ten types of prāṇa-s - prāṇa, apāna, vyāna, udhāna, samāna, nāga**, kūrma, hṛkara, devatatta and dhanañjaya and this has already been discussed in fifth āvaraṇa. After having cleansed the aspirant’s subtle body, this āvaraṇa imparts spiritual knowledge with reasoning and makes him proficient and compatible to move further towards his or her spiritual goal. Sarvārtha refers to means of accomplishing his goal and sādhaka means effective, efficient and productive. The purified subtle body realises its purpose of existence and moves towards the central point of Śri Cakra to attain liberation. From this āvaraṇa onwards, knowledge about Śiva is gradually being imparted. When all the prāṇa-s are purified, the aspirant is totally detached from the material world.

The cleansing process takes much longer time in this āvaraṇa than in other āvaraṇa-s, because all the internal and external organs are controlled by the ten prāṇa-s. These ten prāṇa-s make jñānendriya-s and karmendriya-s functional. When these ten prāṇa-s unify to become a single entity called prāṇa, from which these ten prāṇa-s originated, the functions of organs of perception and action are subdued and later withdrawn at the time of liberation.  This is known as contraction. Contraction refers to liberation and expansion refers to creation. Since we are looking at Bhāvanopaniṣad from the angle of saṁhārakrama, the Upaniṣad is being interpreted from the point of view of liberation.

Sarva-siddhi-pradā means bestowing of universal success or bestowing complete accomplishment. This means that the prolonged contemplation of Her lotus feet has now yielded results. The result comes in the form of Her Grace, which is showered on the aspirant through Her various representatives. First comes the Guru, who teaches “tat tvaṁ asi” (You are That). Next comes Her different śakti-s beginning from the first āvaraṇa to the eighth āvaraṇa. In the ninth āvaraṇa She takes over the aspirant and She Herself imparts knowledge about Śiva (Lalitā Sahasranāma 727 śivajñāna-pradāyinī). After ensuring that the yogi is perfectly fit for liberation, She reveals Śiva to him for final liberation and he is not born again.

etadvāyuḥ saṁsargopādhi bhedena recakaḥ pācaka śoṣako dāhakaḥ plāvaka iti prāṇamukhyatvena pañcadhā jaṭharāgniḥ bhavati ||

kṣārakaḥ uddhārakaḥ kṣobhako jṛṁbhako mohaka iti nāgamukhyena pañcavidhāste manuṣyāṇāṁ dehagā bhakṣya bhojya śoṣya lehya peyātmaka pañcavidhamannaṁ pācayanti ||

etā daśa vahnikalāḥ sarvajñāddyā antardevatāḥ ||

एतद्वायुः संसर्गोपाधि भेदेन रेचकः पाचक शोषको दाहकः प्लावक इति प्राणमुख्यत्वेन पञ्चधा जठराग्निः भवति॥

क्षारकः उद्धारकः क्षोभको जृंभको मोहक इति नागमुख्येन पञ्चविधास्ते मनुष्याणां देहगा भक्ष्य भोज्य शोष्य लेह्य पेयात्मक पञ्चविधमन्नं पाचयन्ति॥

एता दश वह्निकलाः सर्वज्ञाद्द्या अन्तर्देवताः॥

(Bhāvanopaniṣad 15)

This verse discusses about the sixth āvaraṇa.  We have discussed about five important prāṇa-s in the previous verse. In sṛṣṭi krama, it is always from subtle to gross and in saṁhāra krama, it is always from gross to subtle. These five prāṇa-s get modified as five different types of digestive fires. In particular, nāga** gets converted into jaṭharāgni, which aids different types of assimilation and excretion including belching. There are ten aspects of digestion referred in this verse and they are recakaḥ (purging, etc), pācaka (actual digestion), śoṣaka (absorption of water contents into the body), dāhakaḥ (actual metabolic action for life sustenance), plāvaka (this can be explained as the fire log for the digestive fire). The second five are mentioned in the second part of this verse and they are kṣārakaḥ (bile secretion), uddhārakaḥ (expelling gas generated during digestive process), kṣobhaka (churning of food), jṛṁbhaka (expansion of the stomach) and mohaka (assimilation of food by the body).

In this āvaraṇa the entire digestive system is cleansed. With the cleansing of digestive system and its associated actions, the one, who is going to be liberated does not have appetite. Many living yogis are examples. They do not eat anything for years. There are certain places where yogis meditate throughout the year and they see the external world only on Śivarātri (once in a year). Rest of the days they meditate perpetually without sleep, water, food and excretion. This is possible only because their digestive systems do not function and they live only on prāṇa. They not only inhale prāṇa through their nostrils, their back head chakra and crown chakra also feeds their body with cosmic energy to keep their life going.

In this āvaraṇa, the yogi is almost purified except the presence of three guṇa-s, tanmātra-s and antaḥkaraṇa. They will also be contracted in the subsequent āvaraṇa-s. By the time, a yogi enters the ninth āvaraṇa, he or she is completely purified ready to have Her darśan and ultimate liberation.

SRI CHAKRA AND HUMAN BODY - PART 7

pṛthivyaptejovāyvākāśa śrotratvakjihvāghrāṇa vākpādapāṇipāyūpasthāni manovikārāḥ kāmākarṣiṇyādi ṣoḍaśaśaktayaḥ ||

पृथिव्यप्तेजोवाय्वाकाश श्रोत्रत्वक्जिह्वाघ्राण वाक्पादपाणिपायूपस्थानि मनोविकाराः कामाकर्षिण्यादि षोडशशक्तयः॥ (Bhāvanopaniṣad 10)

This verse is about the second āvaraṇa, known as sarvāśā-paripūraka cakra.  The sixteen powers that are being discussed in this verse refer to sixteen subtle elements of the body. Sixteen śakti-s (devi-s) represent five principal elements - earth, water, fire, air, ākāśa (another interpretation is that they represent five prāṇa-s); five organs of perception – ears, skin, eyes, tongue, nose; five organs of action – mouth, feet, hands, organs of excretion and procreation. Thus five mahābhūta-s, five jñānendriya-s and five karmendriya-s make fifteen elements. If we add mind (manas), then we get sixteen śakti-s, each śakti presiding over one of the above sixteen powers. Mind and indriya-s (faculty of sense) are purified here in saṁhāra krama (the process of liberation and ultimate merger unto Śiva). Here all the embedded thoughts are completely annihilated by these sixteen devi-s. In particular, subconscious mind is purified here resulting in no-dream state. The devotee who worships this āvaraṇa mentally gets his subtle body cleansed by these sixteen devi-s. It can also be said that the sixteen kalā-s of the moon in their individual capacities purify the subtle body of the aspirant. There is a strong relationship between these sixteen śakti-s  and sixteen tithi nityā devi-s. The process of purifying a devotee continues in the second āvaraṇa. During sṛṣṭi krama (during creation; creation happens from the innermost triangle and the bindu), these sixteen sixteen kalā-s of the moon represent Vimarśa (Śakti) aspect of Prakāśa (Śiva). They work on the subtle body known as manas or mind (manomayakośa). Each of these devi-s have different powers and during creation, powers of one or more than one devi work on a person during birth and that power manifests in him as he grows. During the reversal process, all such powers are withdrawn while cleansing his mind.

vacanādānagamananavisargānanda hānopādanopekṣākhya buddhayo'naṅgakusumāddyāṣṭau ||

वचनादानगमननविसर्गानन्द हानोपादनोपेक्षाख्य बुद्धयोऽनङ्गकुसुमाद्द्याष्टौ॥

(Bhāvanopaniṣad 11)

This verse is about third āvaraṇa, which is also known as sarvasaṁkṣobhaṇa cakra. The mind that was cleansed in the previous āvaraṇa is not complete. Still there are some traces left in the mind. But the mind needs to be completely purified before liberation, as liberation is possible only through mind. Mind is often afflicted with non-essential ego. There are two types of egos. One is essential ego, which is necessary for our existence. Another is non-essential ego, which is known as pride or self-boasting.  

Let us understand this with examples. In a yogi, only non-essential ego alone prevails. He never talks about himself. If one is truly a realized person, he will not boast himself. There is no need for him. Why should he go and tell someone that he is a realized person. He does not like that. This is the stage where non-essential ego is completely annihilated. Annihilation of non-essential ego is directly related to one’s spiritual advancement. Let us take an example of a self proclaimed yogi. He will only try to project himself as a realized person for reasons best known to him. A Self-realized person can never be lured with money. Therefore, desire for material gains and ego are also directly related.  Liberation cannot be bought with money and can be attained only with the guidance of a Guru coupled with dedication and perseverance to do sādhana. Even for a fully realized person, traces of non-essential ego will continue to prevail*. There are only very few exceptions like Ramana Maharishi. There is every likely hood that these traces could sprout and grow to unmanageable proportions, which could be disastrous.

The traces of non-essential ego if any will be removed in this āvaraṇa*. After purifying his mind, he aspirant begins to develop detachment from the material world. These eight āvaraṇa devi-s work on puryaṣṭaka (eight constituents of the body) and remove their afflictions if any. Liberation can be attained only by those who have conquered puryaṣṭaka. Puryaṣṭaka consists of the following eight- 1) five organs of action (karmendriya-s), 2)  five organs of senses (jñānaendriya-s), 3) antaḥkaraṇa (four in numbers - manas, buddhi, cittam and ahaṃkāra or ego), 4) five prāṇa-s (prāṇa, apāṇa, etc), 5) five elements (ākāśa, air, etc) 6) desire, 7) ignorance and 8) karma.  The total components of   puryaṣṭaka are twenty seven and with this, the attributes of Śiva is added, takes the total to twenty eight.  The mūla mantra of Mahā Gaṇapati is twenty eight.  When all the twenty seven components of puryaṣṭaka are destroyed, it leads to attributes of Śiva.  The attributes of Śiva (saguṇa Brahman) leads to pure Śiva or nirguṇa Brahman (Śiva without attributes).  Saguṇa Brahman (Vimarśa aspect of Śiva, known as Śakti) is often realized in the form of Bliss (Śakti is always known for Her Ānanda; in Trika philosophy, She is known as Ānanda Śakti). When we merge into Śiva, even this Bliss is also annihilated, as Bliss is related to mind. Third cleansing process happens in this āvaraṇa.

The mind that is often agitated gets calmed down at the end of this āvaraṇa. Agitations prevail only if the mind is filled with desires and attachments. When desires and attachments are removed, the mind becomes calm. This process is done in this āvaraṇa, as at the time of liberation, mind should be completely free of any thought processes and this process is being done through these eight āvaraṇa devi-s.  

BRAHMA SŪTRA - I.iv.1 - 7

Introduction to Chapter I. iv

In the previous three sections containing 106 sūtra-s, Brahman was described through affirmations and negations. It was also discussed that Prakṛti is not Brahman, as advocated by Sāṁkhya philosophy. Affirmations and negations were interpreted according the sayings of Upaniṣad-s. According to Upaniṣad-s, there cannot be any other cause of the universe, except Brahman. However, great sages like Kapila (Sāṁkhya philosophy) made Vedic references to project Prakṛti (primordial nature) as cause of the universe. In order to remove all possible doubts, the fourth section of chapter I containing 28 aphorisms explain authentically, that what is referred to by Sage Kapila and others is not acceptable and reasons are given to prove this point.

Sūtra I.iv.1

Misconception occurs because Kaṭha Upaniṣad (I.iii.10) says, “mahataḥ param avyaktam avyaktāt puruṣaḥ paraḥ”, which means, “The Unmanifest (referring to Prakṛti) is superior to Hiraṇyagarbha, the Great Self (Mahat – the intellectual principle according to Sāṁkhya); but the Cosmic Self (Brahman) is superior to Unmanifest.” This verse is the cause for confusion. There need to be no confusion on this, as the verse is explicitly clear. First it says that Prakṛti is superior to Mahat principle and immediately thereafter it says that Brahman is superior to Mahat. Upaniṣad talks about step by step spiritual elevation, understanding grosser to finer. Grosser means understanding māyā. Unless māyā is understood, it cannot be transcended. Māyā is not something different from Brahman. It is also part of Brahman, His grosser side, His manifestations, His acting principle. But māyā cannot exist alone; Brahman has to be present to make māyā active. Brahman is present as a witness. If we look at this aphorism, then it can be proved Prakṛti and Hiraṇyagarbha are not Brahman. They are not even Brahman’s Power. Brahman’s Power is māyā. But what is the proof? This is explained in Śvetāśvatara Upaniṣad (VI.18) which says, “He first created Brahmā (god of creation and not Brahman) and passed on the knowledge to Him”. This knowledge is mahat. It is now clear that Brahman alone has created Brahmā and passed on the knowledge to Him. It is not that Brahmā came on His own. Further creations happen from Brahmā and in his creation, Brahman remains as a witness. Otherwise, creations of Brahmā will remain inert.

Sūtra I.iv.2

The un-manifest state is known as avyakta because it needs to be called so. What is avyakta? Avyatka means not yet fully developed where the entire three guṇa-s lie in equal proportion (each1/3). It is the state of Prakṛti which undergoes modifications and the modified stage is known as māyā. Therefore, avyakta is the causal state (about to manifest) and is not the cause of origin.

Therefore, what is referred in Kaṭha Upaniṣad (I.iii.10)  is not Brahman, but is only the causal state. The discussion is about Brahman, the inconceivable original cause and not about the first stages of creation. First stages of creation mean that already Brahman has willed to create and He has initiated steps towards this. This is what is mentioned in Kaṭha Upaniṣad.

Sūtra I.iv.3

Prakṛti has to depend upon Brahman to become manifest. Therefore, Prakṛti by itself is not the cause. It has to depend on Brahman to undergo changes for the purpose of creation. What are the changes? There is a sequential and orderly process of creation such as ether, air, fire, water and finally earth and its beings (Taittirīya Upaniṣad II.1). This is endorsed by Bṛhadāraṇyaka Upaniṣad (I.iv.6) which says, “This universe was then undifferentiated.” The undifferentiated refers to Brahman. Again, Śvetāśvatara Upaniṣad (V.i) beautifully explains this thus. “Parabrahman (Nirguṇa Brahman) is higher than Hiraṇyagarbha. Knowledge and ignorance are both hidden in Parabrahman. Ignorance is the cause of birth and death (ignorance here refers to spiritual ignorance), whereas knowledge leads to immortality (cessation from the pains of transmigration).” We must always remember that Brahman controls both knowledge and ignorance (knowledge means path to liberation and ignorance means concealment and illusionary projection known as māyā). What is māyā? Māyā can be simply explained as the power of Brahman which wrongfully projects something as real. For example, due to effect of māyā we are associating ourselves only with the gross forms and not with the root cause of this form, Brahman. Māyā is nothing but a deceptive screen that veils the true form of Brahman. This veil can be removed only if we understand the power of māyā. Once we understand māyā, only then we can go past māyā to realize Brahman. It is like dark rain bearing clouds obstructing the grandeur of the sun and after sometime moving away from the sun revealing the grandeur of the sun.

Sūtra I.iv.4

Further, apart from Brahman nothing has been discussed worthy of knowing. In the previous aphorism, it is said that māyā should first be understood and this being the case, how it can be said that Brahman alone is worth knowing. It has already been discussed that māyā is nothing but the power of Brahman. Māyā is not something different Brahman and is inherent in Him. Power of a person cannot be separated from the person himself. Power is inherent in a person and similarly, māyā is inherent in Brahman. Therefore, avyakta need not be known separately. If Brahman is known, everything else is known, as He pervades everywhere. He is omnipresent. How do we know Brahman? We have to understand the effects of māyā and go past it to know Brahman. Unless the dark clouds move away, sun cannot be seen.

Sūtra I.iv.5

As we proceed, Brahman is made known to us through series of negations and affirmations, like all Upaniṣad-s. Not satisfied with the above explanations and in order to remove the remaining doubts, this sūtra again refutes that avyakta is not Brahman and not worth knowing. It cannot be argued that avyakta needs to be known simply because it is mentioned in the Upaniṣad. But Upaniṣad is categorical in saying that Brahman is the cause of avyakta. Where it is said so? It is said in Kaṭha Upaniṣad (I.iii.15)*, “That is which is soundless, touchless, formless, odourless and that which is eternal, un-decaying, which is without beginning and without end, superior even to Hiraṇyagarbha is the Self and having known this Self, one can be free from death (death here means liberation, freed from the pains of transmigration).  This eloquently makes it clear that Brahman alone is Supreme and He alone needs to be known and not His different stages of expansions such as avyakta, etc.

Sūtra I.iv.6

We have to go back to Kaṭha Upaniṣad (I.i.14) to know the context in which avyakta is used. Yama, the lord of death teaches various aspects of Self-realization to Naciketā. As a part of his teachings, Yama told Naciketā, “Fire is the means of attaining immortality and it is also the support of the universe. It lies in the minds of the wise.” In the next verse, Yama said to Naciketā that fire is the first embodied existence. When he says embodied existence, it obviously means it is not Brahman, as Brahman is never mentioned as an embodied existence. He is formless. Most importantly, Yama tells Naciketā (I.ii.18), “The Self is not born; it does not die either…..The body perishes but the Self never perishes.” Self is not born is important to disprove that avyakta mentioned in this Upaniṣad. What is avyakta? It is nothing but Prakṛti, the primordial nature, which goes back to Brahman during annihilation.  Therefore, avyakta does not mean Brahman.

Sūtra I.iv.7

Avyakta can be compared only to mahat, which is a terminology used in Sāṁkhya philosophy. Mahat arises from the union of puruṣa (soul) prakṛti (nature).  Mahat is the second principle from prakṛti as per Sāṃkhya philosophy.   Puruṣa is the self-intelligent subject and prakṛti is the non-intelligent potential cause of the objective universe.  Puruṣa-s are innumerable in number, whereas prakṛti is one.  The primal constituents of prakṛti are the three guṇa-s (sattva, rajas and tamas).  As per sāṃkhya yoga, all objects both physical and psychical are transformation of prakṛti, the first of which is mahat.

Kaṭha Upaniṣad (I.iii.10)* says, “mahataḥ avyaktam param”, which means avyakta is superior to mahat; the verse proceeds to say, “avyaktāt puruṣaḥ paraḥ”, which means Brahman is superior to avyakta. Therefore, nothing can be compared to Brahman. This is further affirmed in Śvetāśvatara Upaniṣad (III.10) which says, “Brahman is the cause of Hiraṇyagarbha and Hiraṇyagarbha is the cause of is world.” Thus it has been conclusively proved that Brahman is Supreme and not other aspects of creation such avyakta or Hiraṇyagarbha. That is why Brahma Sūtra explains exhaustively about Brahman.

SAUNDARYALAHARĪ - VERSE 91

पदन्यासक्रीडापरिचयमिवारब्धुमनसः

स्खलन्तस्ते खेलं भवनकलहंसा न जहति।

अतस्तेषां शिक्षां सुभगमणिमञ्जीररणित-

च्छलादाचक्षाणं चरणकमलं चारुचरिते॥

padanyāsakrīḍāparicayamivārabdhumanasaḥ

skhalantaste khelaṁ bhavanakalahaṁsā na jahati |

atasteṣāṁ śikṣāṁ subhagamaṇimañjīraraṇita-

cchalādācakṣāṇaṁ caraṇakamalaṁ cārucarite ||

pada nyāsa krīḍā paricayam – practicing your gait of walking like a sport; iva arabdhu manasaḥ - beginning to practice this (Her walking); skhalantaḥ te khelaṁ - unable to practice Your gait; bhavana kala haṁsaḥ - tender swans in Your Abode; na jahati – do not discontinue; ataḥ - therefore;  teṣāṁ śikṣāṁ - those instructions; subhaga maṇi mañjīra raṇita cchalāt – in the guise of auspicious tinkling sound of Her gem studded anklets; ācakṣāṇaṁ iva – seem to declare;  caraṇa kamalaṁ - Your lotus feet; cārucarite – Goddess of graceful gait.

“O! Parāśakti (the Goddess of graceful gait), those tender swans in Your palace (Mahākailāsā) never discontinue their practice to walk like You in order to correct their unimpressive method of walking. The tinkling sound from gem studded anklets seems to be giving instructions to those swans (how to walk like You).”

While meditating on Her, it would be better if we meditate on Her feet, as they can be to a certain extent visualized with ease. Hence, great importance is attached to Her feet, which are often compared to lotus flowers for their softness, complexion and beauty. There are several verses in Saundaryalaharī that describe Her lotus feet. There are nāma-s in Lalitā Sahasranāma describing Her walking gait such as nāma 46 is siñjāna-maṇi-mañjīra-maṇḍita-srīpadāmbujā and nāma 47 Marālī-manda-gamanā.

The swans which try to learn Her walking gait are in Mahākailāsā (Lalitā Sahasranāma 578) and not in Cintāmaṇigṛha (Lalitā Sahasranāma 57). Why these swans are reared in Mahākailāsā and not in Cintāmaṇigṛha. In Mahākailāsā, She spends time all alone with Śiva. In Cintāmaṇigṛha She is seated as Rājarājeśvarī, overseeing every aspect of creation and sustenance, which is further discussed at the end of this verse. As Rājarājeśvarī (Lalitā Sahasranāma 684), She does not have time for Herself. But in Mahākailāsā, She is Mahākāmeśa Mahiṣī (Lalitā Sahasranāma 233), the Consort of Śiva. In fact, in Mahākailāsā apart from playing with Śiva, She also plays with these swans known as kalahaṁsa. They are special species of female swans. Kalahaṁsa also refers to Brahman or Paramaśiva. The verse goes to say that in spite of their regular practice, they are unable to catch with Her.

There are two subtle conveyances in this verse.

1. Mahā-kailāsa is the abode of Śiva. This is far away from the existing Kailāsa mountains.  In fact, mahā-kailāsa is beyond human comprehension.  Śiva has various forms and mahā-kailāsa is the abode of Paramaśiva.  Since Lalitāmbikā is always present with Śiva, mahā-kailāsa is referred to as the abode of Lalithāi as well.  The orifice (bindu) in sahasrāra is known as mahā-kailāsa.  Sahasrāra is beyond the six-cakra-s (mūlādhāra to ājñā) in the human body.  Śiva is visualised here in the form of a bindu (dot). Since She conjoins Śiva here in Her subtlest form, it is also referred as Her abode. The swans refer to haṁsa mantra (ajapa – no japa stage). Generally haṁsa-s are referred to mind. The swans in Mahā-kailāsa represent purified mind and hence they are known as kalahaṁsa-s. Kalahaṁsa means Brahman without any attributes or Nirguṇa Brahman. When She is in Cintāmaṇigṛha, She becomes Saguṇa Brahman or Brahman with attributes. When this verse talks about kalahaṁsa-s, naturally the verse describes Her as Mahākāmeśa Mahiṣī.

2. Let us look at this verse again:

padanyāsakrīḍāparicayamivārabdhumanasaḥ

skhalantaste khelaṁ bhavanakalahaṁsā na jahati |

atasteṣāṁ śikṣāṁ subhagamaṇimañjīraraṇita-

cchalādācakṣāṇaṁ caraṇakamalaṁ cārucarite ||

Words in red can be compiled this way.

1. pada; 2. nyāsa; 3. krīḍa; 4. Paricaya; 5. Bhavana; 6. kalahaṁsa.

All these six words are interpreted by Kāmeśvara Sūri on the lines of Āgama.

1. pada refers to the fourteen worlds; 2. Nyāsa refers to creation; 3. krīḍa refers to sustenance; 4. Paricaya refers to dissolution; 5. Bhavana refers to Śri Cakra; 6. kalahaṁsa refers to several śakti-s in Śri Cakra.

If we arrange these words, it gives to the following revelation.

Lalitāmbikā rules the entire universe (fourteen worlds) by taking care of creation, sustenance and dissolution by being seated in Śri Cakra and acting through different āvaraṇa devi-s. This clearly establishes Her Supremacy, even in Āgama-s.