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TIMING AN EVENT THROUGH ASTROLOGY

Identifying a certain event is a horoscope is of utmost importance. There are several methods by which an event can be predicted. The most important among them are dasha and bukthi (main period and sub period) and planetary transits. One need not attach greater importance to transits than dasha and bukthi. In fact one can look into sub-sub dasa periods than relying upon transits. Generally, moon is taken as ascendant for transitory effects. This may not give the correct result. One has to go by the powerful of the following – ascendant lord, atmakaraka planet, sun and moon. It is always advisable to make a study from atmakaraka planet along with the powerful planet amongst the other three. The transitory effects also depend upon the strength and nature of the planet in the natal chart. The study of transit can be used only to supplement the interpretation on the study of dasha and bukti and should not be used as the main tool to identify an event. There is tedious but accurate procedure for timing of an event called ‘saham’. It is point in a horoscope, calculated based on the longitude of various planets and houses. To cite an example, to find one’s punya, deduct sun’s longitude from the moon and add the longitude of the ascendant. If the figure arrived is strong, punya is more. The placement of the lord of saham is also important. If it is placed in 6, 8 or 12th houses, one’s experience will be bad. However there are only 50 sahams available in ancient scriptures. In general, it is better to make a prediction after studying all the planets and all the houses in the natal chart. The placement of dasa lord in other divisional charts is also to be studied. One has to study the holder of the dasa lord and its sub lord. The placement of the dasa lord and its aspects are also to be considered. But if transit and dasa period give contradictory results and if the dasa lord is powerful in shad bala, well placed and well aspected one can ignore the effects of transit. If the dasa lord is debilitated and ill placed, then study of transit is important. In such cases effect of transit should be studied from Sun and atmakaraka planet as well. As a general rule planets that are powerful, well placed and well aspected do not cause difficulties during transits. To offset any affliction on the dasa lord or if dasa lord is ill placed, certain remedies have to be performed. The best remedy is to chant mantras of the dasa lord and the planets afflicting them. Each planet has its own bija and if these bijas are recited along with atma bija and certain other bijas depending upon other afflictions in a horoscope, the ill effects can be gotten over effectively. Poor feeding and animal feeding will supplement the effects of the mantras.

LALITHA SAHASRANAMAM 281-286

Unmesha-nimishotpanna-vipanna-bhuvanavali (281) The creation and dissolution of the universe happens at the wink of Her eyes. When She opens Her eyes universe is created and when She closes Her eyes universe is dissolved. She does these crucial acts with such an ease. This nama actually highlights the ease with which the Brahman creates and dissolves this universe. But SL 55 gives a different version. It says that She always keeps Her eyes wide open in order to prevent the dissolution of the universe’. Shankara, the author of SL could have realized Her as the Supreme Mother and it becomes imperative that the Mother always protects Her children. Possibly this nama talks about subtle nature of the cosmic creation. Sahasra-sirsha-vadana (282) She has countless heads and faces. The next two namas also have the same meaning. Unable to describe Her supremacy by words, Vak Devis have used a manifested form. In fact it can be considered as true in literal sense. Since the Brahman has so many acts to do in different places at the same time, the Brahman needed countless number heads. Again this also could be a possible explanation of the Brahman. The countless number of heads for the Brahman is described in Vedas and Upanishads. Gita XIII.13 says ‘He dwells in the world, enveloping all – everywhere, His hands and feet; present on all sides, His eyes and ears, His mouth and heads’. The Brahman has no form and therefore has no sensory organs. The Brahman can be explained in two ways; one is by negation and the other by affirmation. These namas try to explain the Brahman by affirmations. These descriptions are called cosmic intelligence, hence beyond our comprehension. Maha Narayana Upanishad I.13 says ‘He (the Brahman) became the possessor of the eyes, faces, hands and feet of all creatures in every part of the universe’. Thus, the Upanishad confirms that the Brahman exists in every living being of this universe. Purusha suktham also says ‘The Purusha (the Brahman) has thousands of heads, thousands of eyes, thousands of feet’. Each component of universal creation is individualized Cosmic Consciousness. Sahasrakshi (283) She has thousands of eyes. Sahasrapad (284) She has thousands of feet. The first kuta of Panchadasi mantra is discreetly explained in namas 278 to 280. The second kuta of the mantra is explained in namas 281 to 284. Abrahhma-kita-janani (285) The Supreme creator. She creates from Brahma to the smallest insect. Brahma here means humans. Human form is said to be supreme creation of God. Look at the placement of these namas. After having described the Brahman from nama 281 to 284, Vak Devis in this nama have consolidated their description, by mentioning the creative aspect of the Brahman. The Brahman was descried with countless heads, ears and feet only to highlight the ease with which creation is being made by the Brahman. Varnashrama-vidhayini (286) Varnashrama means the order of life as expounded in Vedas. Vedas classify people based upon their knowledge and capabilities. For example, soldiers are needed to protect our border, agriculturists are needed to grow grains for us to make a living, traders are needed to buy our requirements and priests are needed to perform rituals. Vedas say that the classification is not based upon their birth, but on the ability of a person to perform certain duties. We cannot expect a trader to protect our borders effectively. Therefore the inclination, capacity, knowledge and experience are the parameters by which a person is classified. Such classifications are applicable only to the human race. Since She is not different from Vedas and all the Vedas originated from Her, it is said that She has made these classifications. Having created the universe, She also created the Vedas to effectively administer the universe. Vedas lay down rules and regulations to be followed in a human life.

LALITHA SAHASRANAMAM 277-280

Bhagamalini (277) She is in the form of Bhagamalini, one of the titi nitya devis. There are fifteen titi nitya devis, one nitya devi for each lunar day. In her mantra ‘bhaga’ appear a number of times. Hence this titi nitya devi is called Bhagamaliini. They are worshipped during Sri Chakra navavarana puja. In Linga purana there is a reference to a goddess called Bhaga. “She is the mother of the universe. Her name is Bhaga. She is the threefold pedestal (the bottom portion of Linga) of the deity in the form of Linga”. This description perfectly fits Uma and Maheswara (Shakthi and Shiva). Bhaga also means the six qualities of Shakthi which is explained in nama 279. She is wearing a garland twined with these six qualities of prosperity. Padmasana (278) She is seated on a lotus or She is sitting in the posture of padmasana (a yogic way of sitting, cross legged). Padmam means lotus. When one is seated in padmasana, the posture will appear like a lotus. The leaves of lotus creeper are compared to ‘prakrti’ (the source of objectivity), its filaments to vikrtis (categories) and its stalk to knowledge. Padma also means the Goddess of wealth Lakshmi. In this context it indicates that She distributes wealth to Her devotees. Here wealth does not mean material wealth, but the intellectual wealth needed to realise the Brahman which is called the bliss. It could also mean the Brahma, the lord of creation Bhagavati (279) This nama is an extension of nama 277. Bhaga means the six qualities of Shakthi viz. supremacy, righteousness, fame, prosperity, wisdom, discrimination. The nama means to highlight certain important qualities of the Brahman. She is endowed with these qualities. It is also said that She is worshipped by all gods and goddesses, therefore She is known as Bhagavati. In Vishnu Sahasranamam nama 558 is Bhagavate which carries the same meaning. The masculine gender of Bhagavati is used in Vishnu Sahasranamam. Padmanabha-sahodari (280) She is the younger sister of Lord Vishnu. Brahma and Lakshmi, Vishnu and Uma and Shiva and Saraswathi are twins. They represent creation, sustenance and destruction. Saraswathi got married to Brahma, Laskshmi to Vishnu and Uma to Shiva. The Brahman is divided into two aspects. One is the form of righteousness (dharma) and another is the possessor of righteousness. The dharma portion of the Brahman is divided into two, male and female. Vishnu, the male form of dharma portion of the Brahman is sustainer of this universe. Shakthi, the female portion of the righteousness became the wife of Shiva. She is called Uma. Shiva, his wife Uma (another form of Shakthi) and Vishnu combine is called the Brahman. This is what is explained in this nama. The three namas 278, 279 and 280 are the origin of Panchadasi mantra. That is why these namas do not convey any serious meaning as seen in all other namas. In fact, these namas convey the secretive mantra form.

LALITHA SAHASRANAMAM 275-276

Bhanu-mandala-madhyasta (275) She is in the middle of solar orbit. ‘Obeisance to that form in the sun’s orbit, the one who is the embodiment of all the Vedas, who showers his brilliance all over the different worlds (meaning the 14 types of worlds; These worlds are the 7 vyakrtis of poorna Gayatri mantra. Seven worlds above and seven worlds beneath us totaling to 14; these imaginary worlds are the modifications of our consciousness), the cause of the three worlds (bhrur, bhuva and suvah-the vyakrits of Gayatri mantra) and known as the Supreme Lord’ says Kurma Purana. This is also confirmed in Chandogya Upanishad I.vi.6 which says ‘There is a deity in the orbit of the sun who is seen by the yogis. His whole body glitters like gold’. In fact such references are not made to mean the sun. It means the Purusha, the prakasha form of the Brahman. Lalithambigai is said to be in the form of Purusha and that is why She is said to be in midst of the solar orbit. Often, a comparison is made to the heart chakra with the orbit of the sun. The word ‘yogi’ attains importance here as this means that such a state can be attained only by yoga, not the physical yoga, but the mental yoga. Possibly this yoga could mean the ‘kundalini yoga’. Bhiaravi (276) Wife of Bhairava (Shiva) is Bhairavi. They are inseparable. It is interesting to know about the Bhairava form of Shiva. ‘Bha’ means sustenance of the universe, ‘ra’ means the great dissolution and ‘va’ means recreation. This form of Shiva is considered as one of His subtle forms. This form of Shiva is said to be beyond the essence of energy of Shakthi (not beyond Shakthi Herself) and is the manifestation of the Supreme Brahman. This is a stage beyond all the stages of consciousness. No tatwas, no mantras, beyond OM, in fact Bhairava is beyond everything. There is a yogic practice referred in Vijnanabhairava verse 24, a famous text on Kashmiri yogic practice. ‘There are two points in our respiration. One is the outer space where exhalation ends and the other is the point within our respiratory system where the inhalation ends. In both these points, the breath takes rest for a split second. The rest does not mean that it stops for the split second, but remains in the form of Shakthi in a stage of suspended animation. One should concentrate on this Shakthi to realize the Brahman. This Shakthi is called ‘Bhairavi’. This masterly interpretation also confirms the prakasha and vimarsha aspect of the Brahman. Shakthi is moving up and down as prana and therefore vimarsha form. Prakasha is the static self-illuminating atman within (not soul). This is the reason why yoga teaches on the concentration of breath. The forms of Bhairava that we see in temples are not the Bhairava that we discussed here. These forms of Bhairava are the protectors of the temples and the community living around the temples. We have already discussed on these forms in our postings pervasive Bhairava and forms of Bhairava. In general it should be understood that the union of Shiva and Shakthi is known as vak. Shiva is the meaning of a word and Shakthi is root of the word. It is also said that Shiva and Shakthi cannot be separated. They are united firmly like a word and its meaning. We cannot separate the meaning from the word. Same is the concept with Bhairava and Bhairavi.

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LALITHA SAHASRANAMAM 271-274

Iswari (271) The one who does the act of thirodana explained in the previous nama. Ishwara tatwa is the 26th tatwa (principle) out of the 36 tatwas that we have discussed earlier. Ishwara controls everything. Vishnu Sahasranamam nama 36 is also Ishwara. When these are the qualities of Ishwara, why She is referred here as Ishwari? SL verse 7 offers explanation for this. It says ‘pura mathituh aho purushaka’ which means the ‘the proud consort of Shiva’. From another angle of Her administrative duties, all the five actions are carried out by Her. Sadashiva (272) Look at the beauty of placement of namas. As deliberated earlier, the Brahman has got five actions to perform. We have already discussed about the first four. In these namas first the action was referred followed by the form of the Brahman who looks after that particular action. For example take namas 264 and 265. Nama 264 is ‘srshti-kartri, the act of creation and 265 is ‘Brahma-rupa’ the form of god who performs the act of creation. Same is the case with other three. While talking about the blessing gracious aspect of the Brahman, the form of God is referred first, then the action. Possibly they could have thought that merely uttering this nama would give salvation. She is in the form of Sadashiva. Sada means ever and Shiva means auspicious. The Sadashiva form of the Brahman is the most auspicious form and She is said to be in that form. In the stage of Sadashiva tatwa, Iccha shakthi or the will (to create) is predominant. The concept of “I am this” begins to dawn (please note, this stage is not “I am That”). In this stage universal consciousness is discovered. The individual consciousness has not yet merged with the universal consciousness. Shakthi is the intent of the Brahman to recreate. The power of will of the Brahman at this stage is to bless the universe for recreation and this act is being described in the next nama. Anugrahada (273) The action of the gracious Sadashiva, the blessing is being referred. Anugraha means grace. When the universe got dissolved, there exists nothing. The atoms of all the souls got compressed and embedded in the hiranyagarbha or the golden egg. The blessing aspect of the Brahman is recreation after the dissolution. This act of recreation is done by Shakthi, the Supreme Mother. Sadashiva form of the Brahman is endowed with compassion. The importance of Guru is stressed in ancient scriptures. While worshipping Sri Chakra, Guru Lineage is worshipped first. Guru is worshipped in the form of pranava (OM) first, then in the forms of Brahma, Vishnu, Rudra, Mahadeva and Sadashiva. The Five forms of the Brahman are worshipped in the form of Guru. Panchakrtya-parayana (274) She is the abode of all the five functions discussed above. SL 24 describes these acts and the details of which we have already seen. We have discussed in nama 250 ‘pancha-brahma-swarupini’ that She is in the cause of all these five acts. All these five acts are carried out by Her as “prakasha (cit) vimarsha (shakthi) maha maya swarupini”. She is also known as Cit Shakthi. Cit means the consciousness that is absolute and unchanging.

TANTRA CONCLUDED

This is part IX (concluding part) of tantra series. Though the concept of five ‘M’s have been grossly misunderstood and misinterpreted, the tantra sastras attach great importance to the five basic elements. The union of Shiva and Shakthi or Prakrti and Purusha are only symbolic in nature. In fact the inherent factor in such symbolic union is the union of individual consciousness with universal consciousness (which is also known as cosmic consciousness) or uniting jivatma with paramatma. Thus tantra sastras look at the five basic elements as the cause of creation of not only the bodily forms, but also the mental modifications. There is another factor that is unique to tantra sastras is the importance of Guru. Though all the scriptures attach importance to Guru, tantras go a step further and say that without Guru, liberation is not possible. One is not supposed to bypass the instructions of Guru under any circumstances. The tantric Gurus are always powerful as they come through a certain lineage. The right combination of mantra and yantra makes a practitioner to attain siddhi in a mantra. Guru who initiates a person is supposed to know which mantra will fructify for the sadhaka at the earliest. There are specific methods to draw a yantra. The ink, the pen, the material on which yantra is to be drawn, timing of drawing, etc are meticulously prescribed in tantra sastras. Any deviations from the instructions make the mantra and yantra useless. While choosing a mantra, the Guru always places the bijas in such a way that the sadhaka is protected from external ill effects. The rituals and practice associated with tantra are difficult to comply with. Contrary to the beliefs, extremities of sleep, intoxicating food and drinks, and sex are prohibited in tantric practice. The point driven home by restricting their usage is that the mind of the practitioner should be ever alert. The tantric sastras do not attach importance to irrelevant procedures. For example, tantric scholars question the principles involved in performing ceremonial rites to a corpse. In fact, their arguments seem to be logical. Vedas also do not prescribe any rituals after death. All Vedic rituals are to be performed during one’s life time. Once the soul leaves the body, it has no value. We do not address a dead body as he or she instead we use only it. Almost all the tantric practitioners call Shakthi as the Divine Mother or simply ‘Ma’. This is mainly because, She listens to him, She protects him and She nurtures his will and determination. The mother will tolerate silly mistakes committed by Her children. A little bit of selfishness is also attached in worshipping the holy Mother, as She is the ultimate protector. There are a plenty of hurdles in practicing tantric rites. But if one has determination and will, the practitioner is sure to establish a firm commune with his deity. To achieve this, sacrifices and sufferings are the important requirements. With this we conclude our series on Tantra. Our comments and feedback at feedback@manblunder.com

LALITHA SAHASRANAMAM 268-270

Samharini (268) She causes destruction. Destruction is different from dissolution. The difference between destruction and dissolution is significant. Destruction is the death of a single organism and dissolution is the Supreme process of the Brahman, wherein He makes the entire universe to dissolve and merge unto Himself (nama 270). This nama describes the death of gross bodies and She as the administrator of the universe causes death. Rudra-rupa (269) She is in the form of Rudra. Her form is known as Rudra when She causes the death of individual lives. Rudra does not mean the lord of death. Let us understand Rudra. The subtle form Rudra is the cosmic energy that is capable of destroying evil energies. In the gross form, Rudra is a form of Shiva. He is known for perfect discipline. He destroys anything that obstructs the path of perfection. But for sure he is compassionate and merciful. The literal meaning of Rudra is moving around crying. As a matter of fact the cry of Rudra is the creation. Rudra also means the prana or the life force (Chandogya Upanishad III.16.3). When a child is born, it starts crying, only when it inhales prana or the first breath. This is the exact time of birth of a child and should be noted for casting birth charts. Often, reference is made to eleven Rudras and they are called ‘ekadasa Rudras’. They are in fact created from the Ardhanarishwara form of Shiva and Shakthi (male-female combine form divided vertically). It is also said that Rudra was born out the third eye of Brahma, the lord of creation. More details are available in Sri Rudram. It is also said that that Rudra is responsible for the union of individual soul with the Supreme soul by means of OM. Probably this is the reason why Rudra is called as the lord of death. The famous ‘Tryambaka mantra’ of Sri Rudram in Yajur Veda and Rik Veda has the following meaning. “Oh! The Lord of three worlds, bestower of grace, provider of fullness and strength, may I be detached from the bondage of death like a ripe cucumber (A ripe cucumber bursts and comes off from the plant automatically. There is no need for plucking) from shell, but not from immortality”. Shell means the physical body and seeds and pulp of the cucumber is compared to the soul. The verse seeks Rudra’s grace to prevent a pre-mature death. Immortality is not sought and cannot be sought also. This goes to prove that Rudra is not the lord of death. Thirodhanakari (270) She causes dissolution. She makes the universe disappear. Thirodhanam is the fourth act of the Brahman, which is called the great dissolution or ‘the pralaya’. Why this dissolution is necessary when every living being is subjected to death? The presence of ego makes a man live, as ego is a part of anthakkaranam. Without ego the man cannot exist. The ego is present in the soul and not in the physical body. The presence of ego in the soul hides the Brahman from realization. The souls never get destroyed and subject to their karmic account either they are re-born or merge with the Brahman. The law of karmas says that a soul can have only three solutions. One is to merge with the Brahman, second is to reborn and the third is to get dissolved during the great dissolution. A majority of the souls are re-reborn. To remove the evil effects of ego in the souls, the great dissolution takes place. Such great dissolutions take place after billions of years. The soul can be destroyed only by the Supreme Brahman. The Supreme Brahman simply acts as a witness and does not get involved in the actions associated with the souls. At one point of time, He wakes up and causes the great dissolution by taking back all the atoms of the universe. The great dissolution happens when lesser number of souls merges with the Brahman and more souls are reborn. Such a situation arises only when more sins are committed. In fact the great dissolution means the total destruction of ego from the universe. Not even a single life exists after the great dissolution. The Brahman draws the entire universe unto him and at the time recreation, this takes the shape of the golden egg or ‘hiranyagarbha’.

LALITHA SAHASRANAMAM 266-267

Goptri (266) She is the protector, sustaining this universe. Protection is the second act of the Brahman. Protection is Her satvic guna. Light and harmony are the qualities of satva guna. She not only protects but also nurtures this universe. After all She is the Divine Mother. Protecting and nurturing are the holy duties of a mother. Govinda-rupini (267) Govinda is Vishnu. Vishnu is the protector of this universe. When you need health, wealth and prosperity you have to worship Vishnu. Vishnu should not be worshipped alone to get material prosperity and should be worshipped along with His consort Lakshmi and this form is known as Lakshmi Narayana. This form is considered as the most auspicious form. If one needs to get rid of some difficulties, one has to pray Lakshmi Narasimha form of Vishnu. Narasimaha form of Vishnu is considered as the terrible form, otherwise Vishnu is considered as the most auspicious God. Vishnu is known through Vedas and Upanishads. ‘Go’ means ‘vak’ or words. Since the qualities of Vishnu cannot be described by words He is called Govinda. ‘Go’ also means earth. Since He sustains the earth, He is called Govinda. When the great dissolution took place (refer nama 232), Vishnu lifted and saved the earth (earth is only a part of the universe) from water that prevailed everywhere. Because He saved the earth, He is called Govinda. In Vishnu Sahasranamam the nama ‘Govinda’ appears twice viz. namas 187 and 539. Since Vishnu sustains the universe, let us know more about Him. Vishnu administers the universe, which has seven worlds. These seven worlds are the seven vyahritis of Gayatri mantra. In fact these worlds represent the seven mental planes of human consciousness, from macro level to micro levels. The lower level of consciousness is the lowest world and the highest micro level of consciousness is called the upper world. Unless the level of consciousness undergoes modifications and refinement, Self-realization is not possible. Vishnu administers this universe based on the “Law of Karma”. He cannot and will not bypass this law even by a fraction of an inch. The worlds that He administers have different predominant aspects. For example, in earth matter is predominant. The higher planes have life energies, emotional energies, and mental energies. The level of energies that prevails in these seven worlds becomes subtle and refined from the gross level (association with matter) as you traverse these worlds towards the highest. Vishnu is known for his ‘sayanam’ or the yogic sleep. This famous posture means that all pervading Vishnu rests on the blissful ocean of eternal existence. Vishnu means all pervading. Sri Aurobindo says “Vishnu paces out the vast framework of the inner worlds in which our soul-action takes place. It is by Him and with Him that we rise into His highest seats where we find waiting for us the Friend, the Beloved and Beatific (bestowing celestial Joy) Godhead’. This celestial joy is known as bliss. She is in the form of Govinda (Vishnu).

LALITHA SAHASRANAMAM 264-265

Srshti-kartri (264) From this nama till 274 the five actions of the Brahman are being discussed. Earlier the five stages of consciousness were discussed. Now the five acts of the Brahman are being described. Vak Devis have formulated this Sahasranamam in such a way that it talks about every aspect the Supreme Brahman (saguna form of the Brahman). If one could understand the meaning all the namas in this Sahasranamam, it is equivalent to knowing all the Upanishads. Bagavad Gita is yet another treasure in Self-realization and we will discuss about Gita, verse by verse once our discussion on this Sahasranamam is over. In this nama, the creative aspect (srshti) of the Brahman is referred. The creation happens out of Her tamo guna. (Every interpretation of this nama says that the creation happens out of rajo guna. Raja guna means action and disharmony. Tamo guna means inertia and delusion. The first point is that a creation cannot happen in disharmony. The condition for creation should be harmonious. Such a situation prevails only in tamo guna and not in rajo guna. The second point is that the God of creation Brahma is always associated with tamo guna. He is inactive and goes on creating living beings and writing Vedas. The third point is that the creation takes place from the golden egg known as ‘hiranyagarbha’ and an egg cannot be kinetic. Therefore, I am of the view that tamo guna is the cause for creation and not rajo guna.) We have already seen that the three main acts of the Brahman viz. creation, sustenance and destruction are represented by three forms of God viz. Brahma, Vishnu and Rudra. Though in reality these forms do not exist, lay man can understand the concept of the Brahman only through forms and attributes. But who is called a lay man? A man without the knowledge of the Brahman is a lay man. The knowledge of the Brahman becomes absolute only when one sheds the illusion of duality. Of course this happens over a period of time and in the initial stages of spirituality, one has to be associated with rituals, japa recitations, meditation, etc. The progress in spirituality has to be gradual, firm and steady. Soundarya Lahari verse 24 talks about the three actions of the Brahman. “Brahma creates this universe. Vishnu sustains it and Rudra destroys it. But Shiva holds these three Gods within and fades out. The Supreme Sadashiva absorbs Shiva into him and waits for the movement of eye brows (literally it means that She gives orders to Sadashiva by simply making movements of Her eye brows) to re-create, sustain etc.” Since all the forms of Gods merge into Her, it is said any God can be worshipped in Sri Chakra. Brahma-rupa (265) She is in the form of the God of creation Brahma. Brahma has four heads. The four heads could mean the components of anthakkaranam mind, intellect, will and ego. Without these four creation is not possible. There are many stories about Brahma’s four heads. He had five heads, possibly meaning the five elements or five pranas that are needed for creation. The fifth head was cut off by Shiva for having shown disrespect to him. There is yet another story which says that Brahma had split his body horizontally into two, a male and a female form (different from Arthanarishvara form of Shiva where Shiva’s body is split vertically). Brahma is said to be the great-grandfather, Vishnu the grandfather and Shiva the father of this universe.

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THE SACRED INSTITUTE OF MARRIAGE

This is part VIII of tantra series. Let us now understand the significance of these five ‘M’ karas or pancha (five) makaras. The first is madhu or wine. It is also called as ‘madhya’. The wine in fact refers to the ambrosia that starts dripping into the throat while doing kundalini meditation. Next is ‘mangai’ the woman. In fact mangai means the goddess to whom the prayers are offered. The third is ‘mamsa’ the raw meat. As a matter of fact the mamsa refers to a person who has controlled his speech. Only yogis can control their speech. The fourth is ‘matsya’ or fish. The two subtle nerves in the body are known as ida and pingala. They are also known as the river ‘Ganga’ and the river ’Yamuna’ the two famous rivers in India. The ‘matsya’ is a stage in kundalini meditation wherein the breath is totally under the practitioner’s control. The final of the five makaras is ‘mithuna’. Mithuna is considered as very important in tantric rituals. It is the recitation of various attributes to the God. These are the explanations given in the ancient tantric scriptures in alliance with Vedas. But over a period of time, the interpretation of these makaras has undergone ridiculous changes that made everybody frown upon the tantric rituals. Matsya or fish is supposed to wash away the evils of attachments and paves the way for liberation. Eating mamsa is supposed to give auspiciousness and joy. It is also said that only wise men are allowed to drink (madhu). It causes freeing of mind that remains afflicted with desires and attachments. Mithuna is the co-habitation with a woman and this is treated as the cosmic union of Shiva and Shakthi. Mangai means the Goddess Kali or any of her forms. The intended interpretation of the five makaras is as follows: A man gets married (mithuna) and leads a happy life (mamsa). Though they co-exist they always worship the Goddess or Shakthi (mangai) who is responsible for all the activities of the universe. By invoking Her, She shows the way to reach Shiva, the Supreme. In order to invoke Her and to go to Shiva the couple has to keep away from the worldly pleasures and attachments (matsya). To discard pleasures and attachments, one needs to have a controlled mind (madhu or mudra). Only these five makaras paves for the way for emancipation. A question may arise, why a woman or a man is needed to pursue the path of spirituality. The primary intent of marriage is procreation. Shakthi holds innumerable souls in her hiranya garbha and to abide by the law of karma these souls have to suffer or enjoy by rebirths in some form or other depending upon their karmas. Therefore, the procreation is the act of God to implement the law of karma. The act of procreation is considered as the most sacred act, as one of the acts of God, the creation takes place. That is why the institution of marriage is considered as sacred Again, women are considered as they are blessed with motherhood. That is why Shakthi is called the Supreme Mother or Sri Mata of the Divine mother. The difference between the human mother and the Divine Mother lies in one simple fact that the former seeks the latter and the latter uses the former for Her act of creation. Experiencing the motherhood of Shakthi is one of the important aspects of tantra sastras. Tantric rituals attach great importance and reverence to women. (to be continued)

LALITHA SAHASRANAMAM 257-263

Jagarini (257) The three stages viz. awake, dream and deep sleep are now being discussed from this nama till 263. She is in the form of waking state in the living beings. In Shiva sutra the stage of jagrat (the stage of awake) is explained thus: ‘The knowledge obtained by consciousness by direct contact with the external objects’. Here the subject is in direct contact with the objects and knowledge is derived with the help of sensory organs. In the last nama we have seen Her as ‘Vishvarupa’. Her vishvarupa form exists in the form of jagrat in all living beings. This and subsequent namas emphasize the fact that the Brahman is omnipresent. Svapanti (258) She exists in dream states too. The knowledge gained through external objects is transmitted to the mind. But in the stage of dream, the knowledge is obtained by independent activity of the mind. Mind in this stage does not use sensory organs to gain knowledge. Here the subject is not in direct contact with any objects as sensory organs are not involved. The modification of consciousness in this stage is assumed by intellect gained in the waking stage. That is why most of the dreams are around the objects that are already known to us. The transformation from gross to subtle begins at this stage. Taijasatmika (259) The state of walking is called Vishvarupa and the state of dream is called Hiranyagarbha (taijasa) which is identified with the cosmic mind or the sum total of all the minds of the universe. We have seen earlier in nama 250 about ‘hiranyagarbha’ or the golden egg. This golden egg suddenly manifests in the form of light and creation is made. Supta (260) The third of the three known stages called ‘sushupti’, the state of deep sleep. In the stage of deep sleep we are not aware of anything. It is the stage of unconsciousness. In this state mind also rests. No traces of the previous two stages felt here. Though we do not have awareness, She continues to remain with us. Prajnatmika (261) She is called Prajnatmika in the sushupti stage. This is an extension of the previous nama. Vak Devis after having described the three known stages, now proceed to explain the fourth state of consciousness called ‘turiya’. Turiya (262) This is the fourth stage of consciousness. It cannot be experienced automatically. This stage can be attained only be meditation. This stage is not related to any of the three earlier stages. In the waking stage we are associated with consciousness. In the dream stage our mind is associated with our consciousness. In the third stage of dream-less sleep, consciousness has no part to play as the mind at this stage is at rest. But in turiya stage, we have to make our mind to become unaware of consciousness. This can be attained only by practice. In this stage you are neither the Brahman nor your own self. If you are able to reach the next stage of turyatita, you merge with the Brahman. If you fall from turiya stage, you are again bound by worldly actions and the associated miseries. She exists in the form of turiya stage. There are five important aspects of this fourth state described in Shiva Sutra (I.7) 1. This state of consciousness is witnessing the consciousness of the other three stages (in the deep sleep consciousness is inactive). 2. The consciousnesses in the other three stages are subjected to modifications. In this stage, the consciousness alone remains looking up for something Superior that has not been experienced by it so far. 3. Therefore the normal consciousness ceases to exist in this stage. Only when we talk about consciousness, we talk about subject and object. There is no subject and object and in fact nothing exists. 4. This stage of ‘nothing exists’ leads to the transformation of awareness. This can possibly be interpreted as a seed ready to sprout. 5. The transformed consciousness leads to the single pointed or focused consciousness to know about the Brahman or even ready to merge with it. The final stage is yet to be reached in this state. Sarvavastha-vivarjita (263) In the previous namas we have seen that She exists in all the four stages. Now it is said that She is beyond these stages, again the quality of the Brahman. Since, She being the Brahman is merely witnessing these four stages by residing within us and She does not associate Herself with these stages. This is because the Brahman has no attributes and forms. In the earlier four stages, there existed consciousness. There is a stage called turiyatita, the fifth stage wherein there is no consciousness at all. This stage is beyond consciousness. When this stage is reached there is no question of return to the lower four stages. Unless one experiences turiya stage for some time, this fifth stage cannot be attained. Practice alone makes a man perfect perfectly fits here. Here there is no duality. ‘Sarvam Ishwara mayam jagat’ meaning everything is Ishwara or the Brahman. He becomes Shiva Himself. He will not make prayers, he will not perform japa, he will not go to places of worship, and he will not perform rituals. Whatever he does, he knows it is done for Shiva only. When he eats, Shiva eats. When he bathes, Shiva also takes bath. No duality, no maya, no discrimination. He will not wear a red or white robe. He will dress like you and me. He walks and talks like us. It is extremely difficult to recognize him as Shiva. Like Shiva exists everywhere and this man also exists as one amongst us. This stage is beyond all the other four stages and She exists in this stage too. Here Shiva also means Shakthi.

LALITHA SAHASRANAMAM 255-256

Dharmadharma-vivarjita (255) She is above dharma and adharma. Dharma is the result of good acts and adharma arises out of evil acts. Accrual of sins is the result of adharma. It is argued whether an action is dharma or adharma depends upon the type of job one undertakes. For example for a hangman executing a convict is not adharma and on the other hand an ordinary citizen commits a murder, it amount to adharma. Generally, dharma is what is preached by scriptures. It may also be argued that dharma and adharma is the cause arising out of the three gunas. She is beyond gunas; hence these do not apply to Her. There is another meaning for dharma, which is bondage. Opposite to that is liberation. Bondage and liberation are only for souls and not for the Brahman. Here Her brahman form is referred. The ultimate Truth lies where there is no bondage that arises out of desire even to have liberation. Desire to attain liberation itself is bondage. If you firmly believe in Her, you should not aspire for anything including liberation. She knows what to give and when. There is a difference between liberation and moksha. Liberation means that your soul will have no more re-births. Moksha means your soul goes to the Heaven for a specific period of time to be reborn again. Vishvarupa (256) Beginning from this nama another 19 namas till 274 talk about the difference between the soul and the Brahman. Vishvarupa means omnipresent. The omnipresence is the nature of the Brahman alone. We have already seen how the universe was created in nama 250. The Brahman has different forms and shapes as the Brahman exists in every living and non-living being in this universe. In the case of non-living beings, they do not have souls and hence no action takes place on their own. There is no place in the universe, where the Brahman does not exist. The creation takes place first in the form of total darkness. From this darkness intellect arises. From intellect the ego and this ego gives rise to the modifications of the five elements which ultimately creates lives in this universe. This universe is manifested through three different factors viz. gross, subtle and casual which give rise to vaishvanara, hiranyagarbha and Iswara. These three exist in three stages of a human life awake, dream and deep sleep. Scriptures accept only creation, sustenance, and destruction. But tantra sastras talk about additional two acts of the Brahman thirodhanam and anugranham (details of these two acts will be discussed in 270 and 273. For basic information please refer namas 249 and 250) corresponding to additional two stages viz, turyam and turyatitam. Turyam is the transcendental stage. The consciousness transcending the turya stage wherein the duality dissolves in the Supreme Self is called turyatitam. The union of soul with the Brahman takes place here. We have to take efforts to have such a union and it does not happen automatically like the first three stages of sleep, dream and deep sleep. The Vaishvanara, hiranyagarbha, and Iswara are the three Gods, Brahma, Vishnu and Rudra. They are popularly known as the lords of creation, sustenance and destruction. We are aware of only the first two stages viz. awake and dream stages. In the third stage, the stage of deep sleep we are not aware of what is happening around, the stage of unconsciousness. A yogi can reach the other two stages, as he knows consciously that he is Shiva himself. No importance is given to the gross body. When the consciousness realizes the Brahman, the effects of karmas wither from him and he reaches a stage where there is no happiness and sorrow. When the mind ceases to think or when the mind disassociates from the sensory organs such a stage is attained. Only in this stage, Vishvarupa is realized. She is the Vishvarupa, the omnipresent.

LALITHA SAHASRANAMAM 251-254

Chinmayi (251) She is in the form pure consciousness. Pure consciousness is the one wherein there in no distinction between the known, the knower and the knowledge. The absence of this triad while seeing the Brahman is pure cit or consciousness. Please refer nama 254 also. Paramananda (252) She is the embodiment of happiness. This nama is an extension of the previous nama. When consciousness is pure, it leads to bliss, which is called the supreme happiness. The stage of pure consciousness can be reached only if maya is discarded. To discard the maya or illusion, one needs to think about Her all the time. This does not mean that one should stop the routine, sit in a secluded place and think about Her. The normal actions should continue with the clear understanding that such acts are being done on Her behalf. This is the concept of self-realization. When all the acts are done on Her behalf where is the question of happiness or sorrow, as the results arising out of such actions go to Her. Because you are not the doer and the karmas arising out of such actions do not accrue to you. Your body may suffer, but not your mind. Your mind treats both happiness and sorrow on the same footing. To attain this stage illusion should not be there. This stage is where you feel ‘I am That’. Chandogya Upanishad VII.23 says ‘That which is Infinite is the source of happiness, which is to be sought after’. Vijnanaghana-rupini (253) She is the essence of pure consciousness. Essence means the subtle form of consciousness. Ananda or supreme happiness is the gross form of consciousness. This is beautifully explained in Brahadaranyaka Upanishad II.iv.12 thus: The subtle form of consciousness is like dropping a pinch of salt in water. It gets dissolved and cannot be removed from the water. A pinch of salt (subtle) makes the whole pot of water (gross) taste salty. In the same way, the Self comes out as a separate entity (separate entity means ‘I am’ or ego) is destroyed. Then what remains is the Supreme Self alone. Once this state of oneness is attained, there is no question of even the consciousness. But how is this pure consciousness? ‘This is your Self that is within all. Everything else (the gross body) is perishable’, says Brahadaranyaka Upanishad III.iv.2 There is another interpretation. Vijna means soul or jiva and vijnanagana means the total sum of souls. Such sum of souls is called the ‘hiranya garbha’ or the golden egg which we have seen in nama 232. ‘Vijnana’ can be defined as ‘the absolute freedom revealing itself in the three actions of the Brahman – creation, sustenance and dissolution. The entire manifestation consisting of subject and object is a reflection of vijnana. Dhyana-dhatru-dhyeya rupa (254) She is the form of a triad – the meditation, the meditator and the object of meditation. This triad leads to another triad – the knower, the known and the knowledge. Unless there is meditation, knowledge cannot be obtained. Reading books and listening to sermons is not knowledge. Knowledge is obtained by internal quest and exploration. The store house of knowledge is not outside, but within. The store house is nothing but the Supreme Self. Please refer nama 251 also.

TANTRA AND CREATION

This is part VII of tantra series. Karma itself is a mystery and its unfolding is the mysteries of all. When we believe in God, the mighty power of this universe, we have to believe the theory of karma too. God needs some instrument to effectively administer the universe and that instrument is karma. As we know that karma is the subtlest thing that controls the actions of a person. We have sufficiently discussed about the law of karma. Since karma is extremely subtle, it has to unfold through certain subjects and objects that are capable of controlling the actions of a person. The human form is the best gift of God to this universe. The man has been endowed with the power of thinking that distinguishes him from other creatures. In spite of his capacity to think, he is not able to escape the clutches of law of karma. The rich man in spite of the best medical treatment dies at a young age and the best brains in the medical fraternity are not able to stop his death, an act that has been tried against the law of karma. Even God does not act beyond the law of karma. So, the unfolding of karma cannot be stopped under any circumstances. Ayurveda says that the human body is basically made up of the products of the five elements. It says that mind, soul and body sustain the universe and call this triad as ‘purusha’. Matter having sense organs is sentient and the one that does not have sense organs is insentient. Out of this triad the soul is the most selfish factor. It causes sufferings to body and mind but it does not undergo any sufferings. This soul causes sufferings to body or mind or both by the disturbing the equilibrium of the elements in the physical body. The five basic elements form the pathogenic factors in the gross body vayu, pitta and kapha. The balance two elements work on the mind by manifesting in the form of two gunas rajo and tamo. The imbalance in the pathogenic factors is cured by medical treatment and any imbalance in the gunas is healed by spiritual practice. One of such spiritual practices is tantra. So, it is imperative on the part of the tantric practitioner to know the cause of the problems before he makes an attempt to rectify them. Tantric sastra like any other sastras cannot be commercialized. At the same time it is to be remembered that the practitioner also needs money for his living and the beneficiaries must adequately compensate the practitioner suitably. Sastras also say that knowledge and healing should be properly rewarded. Having thus analyzed the importance of the five basic elements, we will now proceed to discuss the misconception about tantric rituals. Tantra sastras predominantly relies on feminine forms of God. This ideology is not without reason. The first reason is the kinetic form of Shakthi, which controls the five tatwas. The second reason is the creative abilities of women and their inbuilt sacrificing nature to make others happy. That is why a woman is respected and adored. In a way, they are the creators of the five tatwas, by giving birth to progenies. Women are born with kind heart and will keep her children happy under any circumstances, by sacrificing anything for their children. Tantra sastra has therefore chosen women deities in order to get their blessings without much effort. Further they have creative abilities. Instead of worshipping these five qualities of Nature in a deity, the five qualities are substituted with five unethical practices like drinking, etc. In Sanskrit, they are referred to as five ‘makaras’. They are madhu (wine), mangai (women), mamsam (flesh), matsya (fish) and mithunam (action of pro-creation). These five never find a place in the original texts and substituted by unethical practitioners of this sastra in later ages causing serious damage to the powerful tantric rituals. (to be continued)

TANTRA AND FIVE ELEMENTS

This is part VI of tantra series. After performing all the ceremonies discussed in our earlier postings on tantra, the sadhaka will now be ready to help others. When the sadhaka is approached for help, a true practitioner will weigh the consequences of redressing the problems. Normally a study of the horoscope of the person on whose behalf of the remedy is sought. Generally there are two types of afflictions in a horoscope. One is called gross affliction and the other is called subtle affliction. This study is made not merely on the basis of the natal (D 1) chart, but also with the navamasa (D 9) chart. No proper interpretations can be given by an astrologer without studying these two charts together. The gross afflictions in a horoscope can be generally removed by performing certain remedies. But it is extremely difficult to remove subtle afflictions in a horoscope. The unending sufferings of certain persons are because of these subtle afflictions. A true tantric practitioner will find out whether the afflictions are removable. Generally he will not entertain requests to remove the subtle afflictions. He knows that the person is suffering due to huge accumulation of his karmas. However the intensity of the sufferings can be reduced to an extent, by performing certain remedies. The gross afflictions in a horoscope can be easily rectified over a period of time. Once the practitioner accedes to a request of rectifying the gross afflictions in a horoscope, he has to recite the mantra of his deity for a certain number of times spread over a few days. Once the prescribed number of recitation is completed, he has to perform a series of rituals for invoking the deity. If the deity is satisfied with the rituals performed, she grants the boon sought by the practitioner. The boon granted by his deity is then passed on by different means to the person who sought his help. If the boon or blessings of the deity is properly passed to that person by the practitioner, one can be confident of 100% cure. The sadhaka is then monetarily compensated. The misconception arises only in performing the rituals discussed above. Now let us analyze the significance of these rituals, why they are important and the misconceptions about the practice. We have discussed about the creation of the universe in Lalitha Sahasranamam 249 and 250. The universe was created and sustained only by the five basic elements ether, air, fire, water and the earth. These five elements are effectively administered by Shakthi, who is considered as the Supreme authority. That is why She is called the Divine Mother. Further, as for as the ritual worships are concerned, She manifests in different forms, each form representing different activities in the universe. For example oceans or any other water bodies are worshiped as Lord Varuna, the air as Lord Vayu, etc and all these gods are mere representatives of Her. That is why when there is no rain, Lord Varuna is invoked; to extinguish fire, Lord Agni is invoked, etc. The basic cause of sufferings of a person is due to his karma. The karma makes a person to suffer by causing changes in the combination of these five elements in a human body. Every living being is made up of these five elements in a prescribed proportion and if any of these elements exceed or decrease the limit prescribed, the particular element then is the cause for affliction. Such afflictions manifest in the form of decease, sufferings, miseries or even death due to that element. If we could analyze deeply, we can understand the concept karma unfolding through the five elements. (to be continued)

LALITHA SAHASRANAMAM 249-250

With nama 248 the discussion on Her saguna Brahman form ended and the discussion on Her five great acts begin from nama 249. The Brahmam has five acts to do. One is the creation of the universe, second is its sustenance, the third is dissolution or death of the individual lives, the fourth is called ‘thirodhanam’ known as total dissolution and the fifth is called ‘anugraham’ the act of re-creation. The namas from 249 to 340 discuss on the ‘pancha-Brahma swarupa’ known as the five actions of the Brahman. Pancha-pretasanasina (249) She is sitting on a throne held by five corpses. These five corpses are Brahma, Vishnu, Rudra, Mahadeva and Sadashiva. Brahma looks after creation, Vishnu looks after sustenance, Rudra is the destroyer (causing death), Mahadeva holds the dissolved universe (thirodhanam) and Sadashiva again re-creates the universe (aungraham). It is said that these five cannot function without their Shakthis or consorts. Commentators refer to the consorts of these five Gods and without them it is said that these Gods cannot perform their duties. Shakthi here should mean Lalithambigai and other deities. Vak Devis surely would not have meant to mean other gods and goddesses in this Sahasranama. Soundarya Lahari verse 1 speaks about this. The nama means that acts of these Gods cannot be carried out without Her authority. Please also read the note at the end of the next nama. Pancha-brahma-swarupini (250) This nama is an extension of the previous one. The previous nama underlined the importance of Lalithambigai in all acts of the Brahman and this nama asserts that She is the Brahman. If the earlier nama is not read along with this nama, its significance will be lost. These two namas explain the cosmic creation. The Brahman has five functions to perform. They are creation, sustenance, destruction, dissolution and salvation. Each of these activities is known by different gods. Brahma for creation etc has been explained in nama 249. These different gods are only extensions of the Brahman. Though we talk about various forms, gods, ministers, etc all these refer only to the Brahman, who does not have any form and is omnipresent. In fact these gods and goddesses or ministers mean different natural activities that take place in the universe. That is why nature is called as Mother Nature and worshipped as a God. The five acts of the Brahman is a cyclic process. Creation here means the creation of the universe in the border perspective. Creation should not be taken as birth of an individual. Sustenance also means the sustenance of the universe as a whole. The birth and death of human beings as well as billions of other species is just a trivial part of the activities of the universe. The first amongst the creations are the five basic elements viz. akash, air, fire, water and earth. Then the modifications of these elements take place gradually, which is called evolution. Such evolution happens both in physical and subtle planes. The highest known gross form of evolution is man and the highest form of subtle evolution is the mind. The universe thus created is being administered by the Brahman himself. In order to maintain a proper balance, creatures are allowed to shed their physical bodies. The soul made the physical bodies to function and that is why soul is called the kinetic energy. The souls were created from the ‘hiranya garbha’ or the golden egg which was held as the fourth act of the Brahman, ‘thirodhanam, or the great dissolution. The difference between destruction and dissolution is significant. Destruction is the death of a single organism and dissolution is the Supreme process of the Brahman, wherein He makes the entire universe to dissolve and merge unto Himself. At this stage the universe becomes non-existent. There will be no continents, no mountains, no oceans, none of the pancha bhuthas exist. Such an act of the Brahman is called ‘maha-pralayam’. This happens when Shiva begins his ‘maha pralaya thandavam’ or the cosmic dance. He becomes terribly ferocious. While He continues His dance, the universe gets dissolved. The reverse modifications take place and penultimately there exists only the five basic elements. Finally these five elements too, dissolve into Shiva. Except Shiva and Shakthi nobody is alive at this state. Shakthi is the lone witness to Shiva’s cosmic dance. Shakthi, as we know is very compassionate. After all She is the divine Mother. She has the intent to re-create the universe. Since Shiva continued to be terribly aggressive, She could not even look at Him. Now Shiva and Shakthi are not united. The great dissolution takes place only if Shiva and Shakthi are separate. When they are together, shakthi never allows Shiva to carry out such an act. When the great dissolution commenced Shakthi could only witness such an act and this was discussed in nama 232. There is another nama 571 ‘maha-prayala-sakshini’ to confirm this. Somehow or other She wanted Her children to exist. She started dancing along with Shiva. But there was no ferocity in Her dance. On seeing Her dancing, the aggressive Shiva started returning to his auspicious form. Shiva was holding the ‘hiranya-garbha’ or the golden egg where the dissolved universe was kept. At the request of Shakthi, the golden egg was given back to Her by Shiva and this is called anugraha or salvation. Salvation is a stage before the commencement of the next cycle of creation. Now Shakthi takes over the five acts of the Brahman. Now, it should be clear that any act of the Brahman cannot happen without Shakthi. That is why it is said that without Her involvement no body including Brahma, Vishnu, Rudra, Mahadeva and Sadashiva can function. They are called ‘pancha-Brahmans’ meaning the five acts of the Brahman. Since She becomes the cause of these five acts She is called ‘Pancha-Brahma-swarupini’.

LALITHA SAHASRANAMAM 239-248

Chandra-vidya (239) After Manu, the worship by Chandra is referred. Chandra-mandala-madyaga (240) Chandra mandala means the sahasrara. She is in the middle of the sahasrara. In the middle of the crown chakra there is an orifice called bindu. She is in the form of this bindu. In fact, in ritual worship of Sri Chakra, this bindu is to be contemplated. The Chandra mandala itself is Sri Chakra. The moon has 16 kalas and on the full moon day, She is said to be in the form of moon with all the 16 kalas. Reciting this Sahasranamam on full moon days will bring in all auspiciousness. Shiva is said to be in the head of agni (fire) and Shakthi is said to be in the moon and together they sustain this universe. Charu-rupa (241) She is the beauty incarnate. Charu-hasa (242) Her smile is in line with her appearance. Her smile is compared to the moon. Her smile is the cause of bliss experienced by her devotees. Charu-chandra-kaladhara (243) She is wearing the crescent moon in her crown. Charu means without waxing or waning. Sadashiva is also known as ‘pancha-vimsathi’ tatwa rupa and when She joins Sadhashiva as the 26th tatwa, their unified form is known as ‘sadhaakya tatwa’ (26 tatwas). All the above namas deal with the moon. The full moon represents supreme consciousness. If She is meditated upon on the full moon night, one will attain mantra siddhi at the earliest. Charachara-jagannatha (244) She controls both sentient and insentient things of the world. She is referred to as the static and kinetic energy. We know that static energy is Shiva and kinetic energy is Shakthi and their union is the cause for creation. Sentient and insentient means these two energies. She administers this universe as Shiva-Shakthi. Chakra-raja-niketana (245) Sri Chakra is known as Chakra rajam, the supreme of all chakras. She resides in this Sri Chakra along with all Her ministers, etc. The sahasrara is to be treated as Sri Chakra. By activating the sahasrara, one will be able to control everything (sentient and insentient). The ministers and assistants that are referred to here and earlier as yoginis etc mean the mental modifications and the impact of such modifications on the human brain. The point driven home in these namas is that one has to bring the mind under his control to realize Her. This mind control automatically happens when kundalini reaches sahasrara. Practicing meditation on full moon days will enable the kundalini to reach the sahasrara with ease. Not even a single nama in this sahasranamam is without secretive interpretation. Such meanings are not discussed elaborately due to various reasons. Parvathi (246) She is the daughter of Himavan, the king of mountains. Padma-nayana (247) Her eyes are compared to lotus flower. Lotus blossoms at the time of moon rise. This nama further confirms the effect of meditating on full moon day. When Her eyes are compared to lotus flower, it also implies that her eyes are wide open at the time of full moon. Please read this along with the notes at the end of nama 245. Vishnu’s eyes are also compared to lotus flower. Padmaraga-sama-prabha (248) She is compared to a special type of ruby called ‘padmaraga’ which is deep red in colour. Or this could also mean that She is like a red lotus. Padma means lotus, raga means red and prabha means colour. The deeper meaning of this nama is the description of her kundalini form (the subtlest form). Kundalini is deep red in colour at the base of the spine. When She ascends, the brightness of the red gradually decreases and at sahasrara when she unites with Shiva, She almost becomes colourless. In sahasrara, the stage of sadhaka will be beyond everything.

LALITHA SAHASRANAMAM 235-238

Chatush-shastyupacharadhya (235) She is worshipped with 64 (chatush-shasti) types of rites, which are called ‘upacharas’. For example offering her scents, flowers, bangles, fanning her, etc. 64 such ceremonies have been prescribed for Her. This nama talks only about the puja ritual. Chatuhshashti-kalamayi (236) She is 64 types of arts. Kala means art. There are 64 types of arts in tantra sastras. No concrete evidence is available to confirm or dispute these 64 types. But these 64 types of arts originate from ashtama siddhis (the eight super human powers). Shiva himself tells Parvathi about these 64 arts. Soundarya Lahari verse 31 says ‘chatuh sashtya tantraih sakalam’ meaning that the 64 tantras constitute everything. These 64 tantras originate from the Panchadasi mantra and culminate in the Panchadasi mantra. This is evident from the fact the same SL verse says ‘idam te tantram’ possibly meaning the Panchadasi mantra that is declared in the next verse of SL. Since there is no differentiation between Her and the Panchadasi mantra, She is said to be in the form of all the 64 types of tantric arts. These 64 types of tantric arts are declared to the world by Shiva at the instance His consort. Maha-chatuh-shasti-koti-yogini-gana-sevitha (237) Maha-chatuh-shasti-koti means 64 crores or 640 million. Yogini- gana are demi-goddesses. She is worshipped by these 640 million demi-goddesses. In Sri Chakra, there are eight yoginis like, Brahmi, Varahi, etc. These eight yoginis have another eight yoginis which is 64. Each of these 64 yoginis has one crore or ten million yoginis. Thus the calculation of 640 million yoginis is arrived. These yoginis attend to different aspects of administration of the universe. Maha means the numeric 9. In Sri Chakra there are nine ‘avaranas’. Avarana can be referred to as a compartment or an angle. Each such angle is controlled by one yogini. It is said that each such angle or compartment of Sri Chakra has 640 million yoginis making a total of 640 million multiplied by 9. The number 64 should have some significance. This numeric is used in three consecutive namas 235, 236 and this nama. It is possible that the numeric 64 refers to 64 tatwas. The products of five basic elements like akash, etc combined with anthakkaranam (mind, intellect, will and ego) making a total of sixty four. In fact, our activities are controlled by these 64 tatwas and instead if we are able to control these 64 tatwas, we can realize Her Manuvidya (238) Vidya means Sri Vidya, the ritual worship of Sri Chakra. The base of Sri Vidya worship is Panchadasi mantra. There are twelve types of Panchadasi mantra introduced by Manu, Kubera (the god of wealth), Chandra (moon), Lopamudra (wife of sage Agastya), Agastya, Manmata (the god of love), Agni (the fire god), Surya (sun), Indra (chief of gods), Skanda (Lord Muruga, son of Shiva and Parvathi), Shiva (Her consort) and Durvasa. The basic mantra in all the twelve remains the same. In this Sahasranamam all these names are referred and the first of such reference is this nama. This nama refers to the worship done by Manu.

THE TANTRIC FIRE

This is part V of tantra series. The siddhis attained through tantric mantras are used for various purposes both good and bad. Certain practitioners do not realise the consequences of using their siddhis for evil purposes. Not only they lose their power, but also physically suffer physically. At the same time, if the siddhis are used for healing or other good causes, the practitioner’s power increases. Each practitioner has his own way of practice and use different accessories. The most commonly used is the fire altar. Fire altars are constructed with a few bricks and stones and their shape depends upon the type of appeasement. Sometimes, for performing evil rites, altars made out of iron are also used. Normally square, triangle and circle are the shapes used for the construction of altars. The location of the altars also differs. Fir auspicious purposes, the altars can be located anywhere and mostly the shapes of such altars are square. For evil rites the altars are constructed at the burial ground and the shape of the altar is either a circle or a triangle. In rare cases, a corpse is used as an altar. The logs used during the oblations also differ depending upon the nature of the rite. For auspicious rites logs of bilva or palasa are used. Many herbs are dried and used along with these logs in auspicious rites. For inauspicious rites logs of neem tree, logs of thorny plants and trees are used. The sacrificial fire has seven tongues. The nature of the fire can be noticed from the colour of the flame. For auspicious rites the sacrificial fire is called ‘suprabha’ which is deep yellow in colour and for inauspicious rites the fire is called ‘rakta’ which is deep red in colour. In the same way the ladles used for auspicious rites are mostly made from the logs of fig tree. For other purposes, iron ladles are used. The materials used for oblations also differ depending upon the nature of rites. The main ingredient of oblation is ghee. Additional materials are used depending upon the nature of worship. For auspicious rites honey, milk, turmeric powder, etc are used with ghee. For destructive rites blood of sheep is used along with ghee. A vessel made of brass, silver or gold is used to hold the ingredients for the oblations in auspicious ceremonies. In the case of evil rites, iron or clay vessels are used. The posture of the practitioner while performing the rite is also prescribed. For auspicious rites padmasana posture or any other posture comfortable to the practitioner can be used. For inauspicious rites, the practitioner has to kneel on his knees while performing the oblations. Finally, the practitioner offers prayers to the concerned deity (now in the fire altar) and makes offerings to appease the deity. The offerings are then given to the yajamana (yajamana is the one, on whose behalf a rite is performed). If such rites are performed strictly in accordance with the prescribed methods, the wishes for which rites are performed will be surely fulfilled. One important thing to remember is that such rites should not be performed for destructive purposes. If done for such purposes, both the practitioner and the yajamana and their respective families will be subjected miseries and sufferings. (to be continued)

LALITHA SAHASRANAMAM 229-234

Mahasana (229) Asana means seat. She has a great seat is the literal meaning. Her asana or the seat is the 36 tatvas about which we have already discussed. The 3rd nama already discussed about her physical seat. Maha-yaga-kramaradhya (230) Worshipping 64 Yoginis (demi goddesses who are assistants to Her) is called maha yaga and if performed, gives immediate results. This worship falls under the category of tantra sastra in the name of ‘navavarana puja’. The Bhavanopanishad prescribes Her mental worship. This is also called maha yaga. Yaga generally means fire rituals and navavarana puja though not a fire ritual is still called yaga. ‘Krama’ means energy. The nama means that She is worshipped through navavarana puja. The secretive meaning is that She is worshipped mentally as prescribed by Bhavanopanishad. Maha-bhairava-pujita (231) She is worshipped by the great Bhairava. Bhairava means the highest reality. The word ‘Bhairava’ is made up of three syllables-bha+ra+va. Bha means ‘bharana’, the act of sustenance; ‘ra’ means ravana, the act of withdrawal or dissolution and ‘va’ means varana, the act of creation. These three are the acts of the Brahman. Bhairava form of Shiva is considered as the Supreme form as it is the combination of His prakasha and vimarsha forms. In other words, the Bhairava form is the united form of Shiva and Shakthi or Bhairava and Bhairavi. The entire cosmic manifestation of subjects and objects arise only from the union of Bhairava and Bhairavi. You can also go through these two postings pervasive Bhairava and forms of Bhairava . Maheswara-mahakalpa-mahathandava-sakshini (232) Shiva dances fiercely at the time of great dissolution and none was around except Lalithambigai who just witnesses this terrible act of Shiva. The great dissolution means the universe ceases to exist and nothing remains except Shiva and Shakthi. The dissolution is called the fourth act of the Brahman, the other three being creation, sustenance and destruction. The difference between destruction and dissolution is note worthy. Destruction is called death. The soul leaves the body to be born again. Death is only for the physical body. Dissolution means the death of physical body as well as the soul. When dissolution happens, nothing exists. Everything dissolves into Shiva in the presence of Shakthi, who witnesses the great dissolution. In some of the texts ‘kalaratri’ is referred to as the wife of Bhairava. Kalaratri Devi is both a destructor and a protector. Her mantra is considered as extremely powerful and said to give immediate results. Maha-kamesha-mahishi (233) The wife of Maha Kameshwara is known as Maha Kameshwari. Mahishi means queen, the queen of Shiva. Vak devis after describing the great and terrible dissolution immediately mention about an auspicious scene, the Kameshwari form of Her. But who is that Kameshwari? The next nama answers this. Maha-tripura-sundari (234) She is described as the most beautiful woman of the three worlds. The three worlds are vyakritis of Gayatri mantra. The significance of the Tripurasundari form is the stage of the sadhaka where the knowledge, the knower and known are merged together to form one single entity, the Brahman. This is called self-realization.

LALITHA SAHASRANAMAM 219-228

Maha-bhoga (219) The mere thought of Her gives immeasurable happiness. It is wrong to say that She is full of happiness or wealth or comforts. All such things originate from her only. Mahaishvarya (220) She depicts the all pervading attribute of the Brahman, the manifestation of this universe. This is what is called vibuthi or the super-normal splendor of the Brahman. Isvarya means wealth, the wealth in the form of Her blessings. Maha-virya (221) There are several meanings for the word ‘vira’. Generally it means courage and interpretation given for this nama is that She is courageous. But ‘vira’ also means ‘keeping watch’. She keeps a watch on the universe created by Her, the act of sustenance. God always watches our acttions. Maha-bala (222) Bala means strength. She is mighty, the quality of the Brahman. But based on the explanation given in nama 219, her thought alone gives comforts, wealth, courage etc. We can also say that Vak devis describe the qualities of the Brahman in these namas. The Brahman is explained to us in two ways. One is by negation, saying this is not Brahman or that is not Brahman. Another method is identifying the qualities of the Brahman by saying that Brahman is courageous, auspicious etc. This is because the Brahman is to be realized out of nothing. Maha-buddhi: (223) She is intelligence personified. Intelligence is another quality of the Brahman. Intelligence can be explained as knowing That which explains everything else. ‘That teaching by which what is never heard of becomes heard, what is never thought of becomes thought, what is never known becomes known’ (Chandogya Upanishad VI.1.3). Such intelligence can be given only by Her and that is why She is called as maha-buddhi. Maha-siddhi (224) She is the ultimate form of attainment. Siddhis are known as super-human powers or ashtama siddhi. But these super human powers are trivial to a true devotee. Undoubtedly She confers on Her devotees who pursue the path of meditation, these ashtama siddhis. But a true devotee does not bother about these super human powers and dumps these illusions with the sole aim of realizing Her. Maha-yogeshvareshvari (225) She is sought after by great yogis. Yoga is the practice by which an individual soul is merged with the Brahman. Those who have attained this state are called yogis. Such yogis seek Her blessings to stay united with Her. Maha-tantra (226) Tantra is a way of worship. Presently we are also discussing on tantra sastra concurrently with this sahasranamam. Please go through these postings to know more on tantras. She herself is the great tantra or all tantras lead to Her. Maha-mantra (227) She is the embodiment of all mantras. All mantras originate from the 51 alphabets of Sanskrit. These 51 letters are worn around her neck in the form of a garland and all the mantras originate from this garland. Maha-yantra (228) Two interpretations are possible for this nama. Maha yantra could mean Sri Chakra in the midst of which she lives. Sri Chakra is considered as the Supreme of all yantras, hence maha-yantra. Secondly, Her form itself represents Sri Chakra. Bhavanopanishad 27 says ‘sadananda poorna svatmyva paradevata Lalitha’ which means that the Self enjoying the bliss is Lalithai. This Upanishad correlates our various actions with the ritual worship of Sri Chakra. She is in the form such maha yantra.

READYING FOR PRACTICE

This is part IV of tantra series. Performing purascharana is a precondition laid down by tantra scriptures (in vedic mantras also this procedure is prescribed) to establish contact with the concerned deity. Purascharana consists of mantra japa, homa, marjana, tarpana and bhojana. Let us assume that recitation of 10,000 times for a mantra is prescribed for a deity. As soon as 10,000 mantras are recited, the sadhaka has to perform homa of 1000 oblations. Ingredients for oblations have been prescribed. The entire homa is to be performed by the sadhaka himself, without any assistance. Once the fire rituals are over, the sadhaka has to perform 100 tarpanas and 10 marjanas and has to feed one person. (The details of tarpana and marjana have been given in the previous posting.) This is called ‘dasamsam’, that is 10% of the earlier ritual. Suppose recitation of 100,000 times is fixed for a mantra, then homa should be performed with 10000 oblations, followed by 1000 tarpanas, 100 marjanas and feeding 10 persons. The selection of persons for feeding is important. They should be persons of clean habits. It is better to choose those persons who recite the same mantra. The basic requirement is that the concerned persons should at least be performing daily pooja and rituals. The important component of a fire oblation is the sacrifice. For example, in the case of performing purascharana for Panchadasi mantra the sacrifice mantra goes like this. Om –atma bija- Panchadasi mantra- namaha-Lalithambigai idam- na mama. The significance is that the oblation is for the Goddess Lalithambigai and not for the self. The effect accruing on account of these oblations is surrendered to the Goddess herself. Once all the rituals are over, the sadhaka should sleep in the mandapa where the entire rituals were performed. On the night of completing all the rituals, the deity of the mantra appears before the sadhaka and grants him boons. But, in most of the cases the concerned deity may not appear in person and instead appear in his dream. In some cases, the sadhaka may have auspicious dreams connected with the deity. In such cases, the guru of the sadhaka will give interpretations for the dream. If none of these things happen, the sadhaka may have to repeat the entire process again. The main reason for non-fructification of mantras could be either the rituals are not performed with sincerity or some mistakes could have crept in while performing such rites. Once the sadhaka’s rituals are approved by the deity concerned, to implement the boons granted by the concerned deity, the sadhaka has to perform certain other rituals. Certain prescribed rituals are really terrible. For example sitting on a dead body and meditating on the goddess, meditating on the goddess in the dead of the night in the burial ground, sitting on top of a tree and meditating on the deity, sitting before a fire altar consecutively for a number of days etc. There are certain other practices, which are not worth discussing here. We will take up for discussion one or two rituals. (to be continued)

THE SECOND INITIATION

This is part III of tantra series. Once the initiation is over, the sadhaka has to go on reciting the mantra uniting his mind with the form of the deity. Based upon the progress made by the sadhaka (disciple), the Guru may decide to give ‘diksha’ to the disciple. Diksha can be called as the second initiation. There are four stages to attain siddhi in a mantra. The first stage is the initiation of mantra by the guru. The second stage is the diksha. The third stage is ‘purascharana’. Purascharana ritual is the combination of fire ritual followed by tarpana (making the water, milk, sandal and other prescribed ingredients to drip through the palm), marjana (bathing or sprinkling of water over the self with the mula mantra) and feeding. The details of purascharana ritual will be discussed subsequently. The fourth and final stage is called sadhana (the practice) to establish a firm commune with the deity. Diksha is the second stage and is to be performed by Guru. The diksha ritual is like adding a second engine to a train. It is said that without diksha ritual the sadhaka will not be able to achieve the purpose of the mantra. This is a process by which the sins of sadhaka are warded off. A mandapa will be erected to carry out this ritual. Construction of mandapa was discussed in ‘tantric initiation’. First the entry point to the mandapa will be sprinkled with purified water (purification means purification with varuna mantra and mula mantra). Then the door to the mandapa and its corners are worshiped. There is a specific mantra called ‘astra mantra’ for this purpose. Then the corners of door frames are worshiped. On entering the mandapa, the sadhaka strikes the ground with his left heel to ward off the evil effects if any, in that place. It is said that certain gods and demons do not allow the sadhaka to complete the ritual by causing obstacles. By reciting a mantra and striking the earth three times with the left heel drives the evil forces out of the mandapa. Then the rituals commence. The entire mandapa is sprinkled with water to purify the place (punyagavachana). Then yellow mustard seeds are thrown all over the place, again to drive away the evil forces. Driving away the evil forces is considered very important in all types of rituals whether tantric or vedic, as the evil forces somehow or other try to cause some obstacles even without our knowledge. A small mistake in the ritual will not make the mantra fructify. On entering the mandapa, first the guru is worshipped. Then lord Ganesha is invoked to ward off any foreseen and unforeseen obstructions. Then, Vastu Purusha , dik devatas (devatas of directions), the planets are worshiped. A platform is erected to perform the fire ritual and this platform is also purified and fire altars erected. Lamps are lit with ghee (clarified butter) in the platform. A big kalasa (pradana or main kalasa) is established with water inside, mixed with sweet smelling ingredients like sandal, rose water, cardamom, etc wherein the presiding deity will be invoked. The sadhaka then proceeds with the rituals associated with the mantra. First he meditates on the atma bija given to him by the guru to merge his individual atman with that of the deity of the mantra. Various nyasas are then performed to establish a firm connection between himself and the deity of the mantra. Nyassa is a procedure of energizing various parts of the body with the mantra. The fire ritual begins and oblations are offered with ghee mixed with certain other ingredients prescribed for each deity. The fire logs also differ from deity to deity. Apart from ghee oblations, other oblations like boiled rice, etc are also offered to the fire, who is the carrier of each oblation to the deity concerned. The benefits accruing out of such oblations are then transferred to the pradana kalasa, wherein the deity is already invoked by various mantras. Once the benefits of the oblations are transferred to the kalasa, it is worshipped chanting mula mantra with flowers and mudras. Mudras are manipulating the fingers of the hands to form certain shapes that please the concerned deity. Each deity will have ‘avarana devatas’ or protecting gods and goddesses. The sadhaka has to worship each of these devatas and take their permission to proceed to the main deity. Once the puja to the kalasa is over, food is offered to the deity accompanied by fruits, betel leaves, water, etc. When a ritual is done sincerely, there are instances, where the food items offered by the sadhaka are consumed by the devata. Finally, the kalasa water is poured on the sadhaka by the guru accompanied by mantras (particularly from sama veda), musical instruments, drums, sound of conch, etc and this is called mantra bath. The mantra bath signifies that the devata of the mantra has entered the body of the sadhaka. From this point, the sadhaka has to proceed further with extreme caution by not committing sins by chanting more mantra japa till he established link with the deity. Once a firm link is established, purascharana is performed and the sadhaka establishes commune with the deity. (to be concluded)

LALITHA SAHASRANAMAM 214-218

Mahapataka-nashini (214) She destroys great sins. There are certain rules for expiations of sins. Sins are committed knowingly and unknowingly. There is no remedy for committing a sin knowingly. For such sins, karmic account swells and accordingly one has to undergo sufferings either in this birth itself or in subsequent births. An experienced astrologer can find out from a birth chart whether a person has such karmic afflictions based on 5th and 9th houses. Though various remedies are prescribed to eradicate such afflictions, the best remedy is to feed the deserving poor and starving animals. One has to surely undergo the sufferings for such sins committed either in this birth or in the previous births and such sufferings cannot be mitigated by performing remedies. The nama means that the effects of sins committed out of necessity or out of force will be eradicated by Her and of course this is subject to the intensity of faith you have in Her. To cite an example, a soldier kills an opponent which tantamount to killing. Though the action is called murder, it does not affect the soldier’s karma because he only performs his duties. Maha-maya (215) Maya means illusion. We already know Her as ‘maha maya swarupini’. The entire universe functions on the basis of maya or illusion. If She does not cast Her effect of maya on this world, there will no activity at all. Her action of maya alone makes us to seek the Brahman, her another form (prakasha vimarsha maha maya swarupini). Even the sages and saints are no exception to Her spell of maya. The intensity of maya depends upon one’s karma. The ‘hrim’ bija is called ‘maya bijam’ (please refer to our discussions on Panchadasi mantra). We have at length discussed about the concept of maya in several postings and by using the google search tool in the side bar, you can know more about maya. Maha-sattwa (216) Satwa is one of the three gunas, the other two being rajo and tamo. Out of the three, satwa guna is supreme. When this guna is dominant in a person, he cannot commit any sins either knowingly or unknowingly. She chooses these persons to shower on them Her special grace. Here She is referred to as an embodiment of the qualities of satwa guna such as understanding the reality, emitting positive energy from one’s own self, the mental and physical strength due to the positive vibrations etc. Maha-shakthihi (217) Shakthi means energy. Because of her satwic guna She has supreme energy with which she controls the universe. The universe functions only with the energy of the Brahman. For example take the gravitational force that keeps the planets in a place, thereby avoiding collision and resultant great dissolution (prelayam). Therefore, She by Her supreme energy keeps this universe afloat. Maha-ratihi (218) She gives immense happiness and delight to her devotees. This is possible because she has that kind of immense energy that is full of happiness and delight. After all She is the incarnation of auspiciousness. Her form, Her radiance, Her qualities, Her supreme care (being Sri Mata or the divine mother) all these lead to happiness when one thinks about Her. There is also another reason for this. Shiva is known for His auspiciousness. His wife is also full of auspiciousness as She is always with Him. 999th nama of this Sahasranamam is ‘Shiva’ meaning auspiciousness.

LALITHA SAHASRANAMAM 208-213

Maaheswari (208)

Wife of Maheswara, a form of Shiva. Maheswara is the supreme lord who transcends the syllable Om which is uttered at the commencement of the recital of the Vedas and which is dissolved in the primal cause during contemplation (Mahanarayana Upanishad XII.17). His wife is Maaheswari. Maheswara form of Shiva is the supreme form. He is beyond the three gunas- satva, rajo and tamo. Linga form of Shiva is Maheswara form. Linga purana says that all the deities are there in the linga form of Shiva, a close resemblance to Sri Chakra.

Mahadevi (209)

Shiva is also known as Mahadeva, his moon form and his wife is Mahadevi. Maha also means the supreme. She is the Supreme and hence called Mahadevi.
Shiva has eight forms and they are – 1. Sarva – earth form, 2. Bhava-water form, 3. Rudra – fire form, 4. Ugra – wind form, 5. Bhima- water form, 6. Pasupati – soul form, 7. Ishana – sun form and 8. Mahadeva –moon form. These eight forms of Shiva are His cosmic forms (linga purana).
It is pertinent to note that both Shiva and Shakthi have moon in their crowns. Moon indicates two qualities, one is its coolness and another is intelligence.

Mahalakshmi (210)

The great (maha) wife of Vishnu. Shiva manifests in the form of Vishnu for sustenance and his wife is Mahalakshmi. Linga purana says that Mahalakshmi is the mother of the universe. ‘May Lakshmi who is endowed with all attributes who has all three characteristics, who is the goodness that bestows all and who is omnipresent, dispel my sin’. This is a hymn in Linga purana. Mahalakshmi also means a girl of 13 years. If Mhalakshmi is worshipped on every 13th lunar day (trayodasi) with her bija (Shrim), there will no dearth of prosperity and auspiciousness.

Mrudapriya (211)

Shiva is also known as Mrudan, his Satvic form. Since She likes Shiva, She is called Mrudapriya. Mruda means happiness, a quality of satva guna and Priya means love. The nama means that Shiva caresses this universe and as His wife, She loves this act of Shiva. After all She is the Supreme Mother.

Maha-roopa (212)

She has a great form. Please note that all these namas begin with ‘maha’ indicating Her Supreme nature. Krishna explains this Supreme form thus: ‘The total material substance called Brahman is the source of birth and it is that Brahman that I impregnate, making possible the births of all living beings’ (Gita. XIV.3). Krishna spoke about the ‘’mahat tatwa’ of this universe. ‘Tasmat eatat Brahma, nama, rupa, annam cha jayathe’ (Mundaka Upanishad I.1.9). This means ‘Brhama (Brahma is the lord of creation and should not be confused with the Brahman), various names, various forms, food all originated from Him (the Brahman). She has this kind of ‘mahat’ form. This supreme ‘mahat’ form is the cause for creation.

Mahapujya (213)

She is worshipped by great souls like saints and sages. Saints and sages have more knowledge than most of the demigods and goddesses. They will not worship anybody unless they are worthy of worship. There are certain other interpretations saying that Brahma, Vishnu, Shiva worship Her seems to be incorrect. Possibly what they mean is that Gods who have been assigned various duties, worship Her.

TANTRIC INITIATION

The initiation is the first step in tantra sastra, and there are well laid down procedures for this. This forum is out of place to discuss the associated rituals in an elaborate manner. To understand tantric concept, basic knowledge of initiation is required. Hence, only certain important procedures alone are discussed. The first step is to fix an auspicious time based on the birth chart of the disciple. Then a place is chosen for initiation and purification rites are performed for the ground. A small shed (mandapa) is erected on the ground duly covered and decorated with festoons and flowers. The size of the shed is related to the arm’s length of the sadhaka (the disciple). Normally it is five or nine arm’s length (hasta). Then Vastu god (a form of Vishnu) is first worshipped on the ground. A square is drawn and divided into 60 parts and in each part, a god/demon is worshipped. Then food is offered to them by means of a bali. There is difference between neivedyam and bali. The former is offered to important gods and goddesses and later is offered to lower grades of gods and goddesses. The mode of offering is also different. When we discuss rituals, gradation of gods and goddesses do arise. In fact, no such difference exists. This is followed by a procedure called ‘ankurarpana’ or ‘paligai’. Certain seeds are soaked in water and allowed to sprout. On the appointed day, these sprouts are spread over five small clay pots filled up with sand, accompanied by mantras. This ritual is supposed to give auspiciousness to the entire place. Every ritual in tantra is accompanied by mantras. The mantra that is going to be initiated to the sadhaka is also used along with other prescribed mantras for each ritual. This is one of the important differences between tantra and agama. An elevated platform is built at the north-eastern end of the mandapa. The main ritual of initiation will be done on this platform. Once the platform is constructed, it is also purified and decorated with sandal, turmeric pastes, flowers, etc. A big vessel (called kalasa) is placed with water inside, decorated with flowers, mango leaves, darba grass (some are placed in such a way that the bottom ends of the darba grasses are in touch with the water inside and their tips protruding out. This is because, darba grass is capable of absorbing and transmitting the potency of the mantras to the water, by which a ritual bath will be given to the sadhaka) and a coconut on the top of the vessel. This is called ‘poorna kumbham’. (Take a silver or copper or clay pot. Fill half of the pot with rice. Place a few mango leaves, so that they remain protruded above the mouth of the pot. Keep a coconut on top of the mango leaves. If mango leaves are not available, you can leave this. Place a coconut on the top of the kalasa. Keep some flowers over it. Change the contents as required. If such a kalasa is kept in a home, all auspiciousness will prevail). Then fire ritual starts by constructing kundas. Again the construction of the kundas depends upon the mantra that is to be initiated. The size of the kundas is related to the finger width of the sadhaka. The important parameter in construction of the kunda is that a major portion of the kunda should be below the ground level and a very small portion is situated above the ground level. Kunda should be narrow at the bottom and broader at the top. Normally, for initiation rites, kunda of one hasta of the sadhaka is used. Then homa or havana (oblations) is performed with ghee (clarified butter) and other materials. All these decisions are taken only by the guru and the entire rite is performed by the master or guru himself. At the most, the guru may have a couple of existing disciples by his side to assist him. Once the havana is concluded, the power of the havana is transferred to the pot (kalasa) by means of darba grass. Then the disciple is given a mantra bath using the kalasa water. This mantra bath is an important aspect of any mantra initiation. At the end of these rituals, guru initiates the mantra to his disciple at the appointed time. The disciple should stay in this shed (mandapa) till he completes the number of recitations as prescribed by the guru. The disciple should follow certain daily rituals for the deity, whose mantra was initiated to him. Normally, a vow is taken to complete the prescribed number of recitations within a week or fortnight or more. During this period, the disciple should not enjoy any luxury and live on fruits and milk alone. (To be concluded)

LALITHA SAHASRANAMAM 201-207

Sadgati-pradaa (201) She guides us in the right path to reach the right target (salvation). The target is realizing the Brahman. To realize the Brahman one need to have good knowledge. This knowledge is provided by Her. She can only provide the knowledge, but receiving the knowledge and act as per the knowledge gained is in our hands. Sadgathi means a stage where ignorance is destroyed and knowledge alone prevails. Vishnu Sahasranamam nama 699. Sadgatihi. Sarveshvari (202) She is the supreme ruler of the universe and leads us to the Brahman as discussed in the previous nama. She has no superior or equal as discussed in nama 198. Samanadhika-varjita, hence She is the Supreme ruler. Sarva-mayi (203) She exists in all forms, a quality of the Brahman. It would be appropriate to say that she exists in all souls. Without soul, life cannot exist. AS we have discussed earlier, soul is different from the Brahman. Coming together of soul and the Brahman is creation. We have also discussed about Prakriti and Purusha. Sarva could also mean the 36 tatwas that we have discussed. You can use the google search in the side bar to know more about these tatwas, purusha and prakriti. Sarva-mantra-swarupini (204) She is the embodiment of all the mantras. This is one of the reasons why tantra sastra is based on her various forms as mantras have vital role in tantric rituals. It is said that all the mantras are placed around the Panchadasi mantra, which is the centre of all mantras. This nama could also be interpreted this way. There are 51 letters in Sanskrit. All these 51 letters are twined together in the form of a garland and worn by Her. So any mantra has to originate from these 51 alphabets. This is the reason for addressing Her as sarva mantra swarupini. This nama and the next one are extensions of the previous nama. Sarva-yantratmika (205) She is in all the yantras. Different gods and goddesses have different yantras. Yantra is normally a metallic plate made out of gold, silver or copper or a combination of these, wherein several lines are drawn to crisscross each other. The potency of a mantra is infused into a yantra by means of rituals. These yantras represent the respective gods. A properly consecrated yantra becomes powerful and its power increases along with the increase in the counts of mantras. Since She is sarva-mayi, She is said to be in all the yantras. Sarva-tantra-rupa (206) She is in the form of all tantras. There are various types of tantras and She is the focal point of all these tantras. For more details, please read the previous title ‘Introduction to tantra sastra’. Tantra is a way of worship. Manonmani (207) She is in the form of manonmani. There are 8 smaller chakras between ajna chakra and sahasrara and the one just below the sahasrara is called manonmani. It is also known as unmani. As this chakra is closer to the sahasrara where She is going to unite with Shiva, no activity takes place in manonmani which is beyond time and space. This is the last point where She is known as Shakthi. In the next stage at Sahasrara She becomes Shiva-Shakthi. This point is also known as the mouth of Rudra. In Sri Rudram, one of the forms of Shiva is called ‘Manonmana’ and His wife is Manonmani. There is a mudra called manonmani, which is used in advanced stages of meditation. When this mudra is used, you lose your consciousness, ready to merge with the Supreme. At this state the triad of meditation, meditator and the object of meditation is dissolved to form the Supreme oneness and the flow of ambrosia is felt.