HAPPY NEW YEAR

Year 2009 is bidding adieu and 2010 is blossoming forth shortly. Let this New Year bring with it all the joy and happiness. Let the universal prosperity and universal brotherhood prevail all over. Let success prevail over failures. The one who realises God is the most successful of all. Every action of ours is being monitored by Him. Let us do only good things in life. Let us not shirk our responsibilities and do our work with perfection. Both mind and body should be properly nurtured. The one without the other becomes useless. Harmonious environment is crucial for inner peace. Developing negative mental attitude is equivalent to digging our own graves. Our thoughts are extremely powerful than our actions. The mere thought of feeling good transforms our environment filled with positive vibrations leading to joy and happiness. Serving aged parents is important than serving for a social cause. Serving others without selfishness is the service rendered to God. Fear and worry are the dangerous enemies to prosperity. God never likes a place filled with emotions. Failure and sickness can be impelled out by establishing commune with God. Live in the present. Neither our past was decided by us, nor will our future be decided by us. All of our actions unfold as per our karma. By performing actions that please God, give us everlasting happiness. We have to learn to be with Him at the appointed time daily. The quality of time spent with Him is more important than quantity of time. “And Allah doth advance in guidance those who seek guidance: and the things that endure, Good Deeds, are best in the sight of thy Lord, as rewards, and best in respect of (their) eventual returns.” Says Holy Koran (Surah 19 Maryam: Mary: 5:76) “And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and in live his neighbour as himself, is more than all whole burnt offering and sacrifices.” Says the Holy Bible (Mark 12:33) “He who is free from hatred toward all creatures, is friendly and kind to all, is devoid of the consciousness of “I-ness” and passiveness; is even minded in suffering and joy, forgiving, ever contended; a regular yoga practitioner, constantly trying by yoga to know the Self and to unite with Spirit, possessed of firm determination, with mind and discrimination surrendered to Me – he is My devotee, dear to Me.” Says Bhagavad Gita (XII.14, 15) Let us welcome 2010 with love and compassion, happiness and joy and multitude of wealth and prosperity by seeking His eternal grace. HAPPY NEW YEAR.

BHAGAVAD GITA. CHAPTER III. 27 - 29.

Gita series - 44. III. 27 –29 In all respects, all actions unfold due to the attributes (gunas) of prakriti (primordial nature). But the ignorant, deluded by ego thinks ‘I am the doer’. Oh! The mighty armed (Arjuna)! The one who is aware of the truth about the divisions of gunas and karmas, realising that all the gunas (sensory attributes) operate only in guans (sensory objects) remain unattached to them. But, the wise men should not influence those who are overwhelmed by the gunas arising out of prakriti and indulging in gunas (sensory attributes) and karmas. The three gunas are satwic, rajo and tamo. The whole universe remains in a potential state within prakriti so long as the three gunas remain in equilibrium. When the equilibrium of the gunas is disturbed, metaphysical creation starts unfolding. The gunas can be generally explained as the inherent qualities of the nature or prakriti. These three gunas give rise to 23 tatwas or attributes. These tatwas are five basic elements – five jnanendriyas (organs of perception) – five cognitive faculties (knowledge) – five karmendriyas (organs of action) – five action faculties along with mind, intellect and ego. Prakriti can be explained as follows: The soul or purusha can manifest only if it interacts with prakriti, which is also known as the nature or creative self-unfolding act. It is only the prakriti that unfolds the act of creation. The prakriti is potentially a powerful tool that binds the soul to manifest in the form of bodies, just to unfold the karmas embedded in the soul. When the soul is under the influence of prakriti, the soul that is part of the Supreme Brahman forgets its own nature, and identifies itself with ego. The deceptive and illusionary nature of prakriti engulfs the soul with all sorts of addiction, affliction and confusion and makes the soul totally bewildered. The pure soul now stands veiled by the effects of prakriti called maya or illusion. Those persons who are afflicted by maya or illusion are called ignorant. Such ignorant men, deceived by ego think that they are responsible for the acts of prakriti. The ego makes them to think ‘I am the doer’. Ego is the pernicious enemy while pursuing the path of spirituality. A man acting through his unique free will creates his own karmas that unfold through the three gunas acting through prakriti. `Unaware of this fact, an ignorant man thinks that he is responsible for all the actions that unfold through him. This egotism gives rise to attachments towards his senses. Senses excogitate their influence through their dimensions on sensory objects thereby making a man attached to such objects. But a man of knowledge, possibly a yogi understands the truth behind this reality. He is not bewildered by the effects of maya. He understands that the three gunas acting in different proportions is responsible for all the karmas that unfold around him. Since he understands this truth, he remains unattached to sensory objects or sensory attributes. He is fully aware that his body is perishable like sensory objects. His consciousness would be with the eternal Brahman. Krishna says that such realized persons should not influence the ignorant men. This can be looked at from two different angles. From the perspective of the first angle, such ignorant men as long as they do not indulge in unlawful activities, are a necessity for carrying out other actions for human sustenance. If everyone is involved in pursuing spiritual activity, there will be none left for carrying out other activities, though this is a remote possibility. Krishna has already said that irrespective one’s advancement in spiritual pursuit everyone has to perform the prescribed actions. From the second point of view, if such materialistic persons are initiated by realised persons, there is a possibility of misapprehending the path of spirituality. Such sort of initiation should be gradual and final initiation could be done only if such materialistic persons become receptive to the knowledge of the Brahman. If an active materialistic person is told that the existence of the universe is illusory, his alert mental state could transform into mental inertia. Most of the men during the course of their evolution and after going different experiences begin their search for eternal truth. That could be an appropriate time for proper initiation. Meanwhile, the realised person should continue his efforts to progress further in self-realisation. The end to the road of spirituality is like a mirage. Only persistent practice (meditation) alone helps to make substantial spiritual progress. For further reading: E-book titled ‘principles of creation’ to be published shortly through Google books which can be checked under e-books in the side bar of this site.

RUDIMENTARY PRINCIPLES OF EVOLUTION

This is part IX and concluding part of the series ‘the supreme creation’. Generally, only 25 tatwas or principles alone are referred. When 27 tatwas are referred to, it is called ‘sadakhya’ principle. For better understanding of the principles of creation, we have discussed 27 tatwas. What we have discussed so far is based on the principles of ‘sankhya yoga’. Sankhya yoga has been discoursed at length by Krishna in chapter II of Bhagavad Gita. The word ‘sankhya’ can be explained as the aboriginal distinction between material body and soul. One of the prominent and forgotten ancient treatises ‘Sankhya sutras’ discusses intricately on this yoga. The25 tatwas are broadly categorized into four groups based on their cause and effect on creation. The most important factor is ‘mulaprakriti’ which is the primeval form of ‘prakriti’ which is ‘not an effect’. Mulaprakriti is the primitive matter. Samkhya sutra 61 says “Primitive matter is the state of equipoise of three gunas; from the primitive matter proceeds the ‘great one’ (the capacity of judging); from the great one the ‘egotistical organ’ (delusion); from the egotistical organ the five rudiments (five tanmatras) and the two kinds of senses (faculties of action and faculties of perception); then follow the gross elements (akash, air, fire, water and earth). These together with soul form the series of twenty five (tatwas).” The next is ‘cause and effect’ which includes intellect and ego out of anthakkaranam and five tanmatras or cognitive faculties viz. sound, touch, sight, taste and smell (totaling seven). These are classified as cause and effect because they originated from other causes and they in turn cause other effects. Thus, they become both cause and effect. For example, intellect is the product of prakriti. Intellect in turn produces ego and ego produces the five cognitive faculties. Thus, they become both cause and effect. The next category comprises only of ‘effects’ (totaling 16). They do not produce anything and they are jnanendriyas or cognitive senses viz. ear, skin, eye, tongue and nose (5), karmendriyas or organs of actions viz. mouth, feet, hands, organs of excretion and organ of procreation (5), five basic elements viz. akash, air, fire, water and earth (5) and the mind (1) (out of anthakkaranam) thus making a total of 16. The third category is ‘no cause and no effect’. Purusha or soul alone comes under this category. We have seen earlier that soul cannot manifest on its own. Soul can function only if it is associated with prakriti. Thus from ‘mulaprakriti’ the rest 24 tatwas originate, thereby unfolding creation. Some are of the view that anthakkaranam includes only mind, intellect and ego thereby excluding consciousness. In that case 25 tatwas is calculated as 20 (five elements, etc) + anthakkaranam 3 + purusha or soul +prakriti. Sankhya Sutras discusses elaborately about the principles of creation. For example, sutra 66 says “Soul from the fact that combined is for the sake of another”. Such aphorisms are very difficult to interpret. The interpretation for the above sutra is ‘the cognition of soul is not from the mulaprakriti or primitive matter, which is eternal and therefore soul which is not eternal cannot be the material cause’. Ultimately, it is the ‘mulaprakriti’ that is the cause for the process of creation as this is the primordial matter. For any creation, two objects (positive and negative energies or prakasha and vimarsha forms of the Brahman, which is also known as Shiva and Shakthi) are generally required and if creation of the universe is to be viewed from this angle, Purusha and Prakriti are to be viewed as the primitive transcendental matters of creation. Vedanta system does not accept the multitude of the souls and argues that individual soul is nothing but a part of the Brahman or the Brahman Himself. Vedanta system also considers prakriti as maya or illusion and calls it as another aspect of the Brahman. Such differences in opinion are natural because such opinions are based on one’s ability of comprehension and interpretation. The impregnable truth cannot be unraveled entirely because it remains to be an eternal enigma and it is intended to remain that way by the will of the Divine. The enigma of divinity can never be fully researched. What we have attempted to understand through our discussions, is the rudimentary principles of evolution. Such an understanding provides the excogitating knowledge, a prerequisite to pursue the path of spirituality for ultimate emancipation. Without such functional knowledge, the attempts that we make could possibly become futile. Further elaborate studies are possible based on “Samkhya Sutras” which we will take up subsequently. .

LALITHA SAHASRANAMAM 495 - 503.

Maṇipūrābja-nilayā मणिपूराब्ज-निलया (495)

Maṇipūraka cakra is the navel cakra and the yogini who presides over this cakra is Lākinī.  From this nāma till nāma 503 (nine nāma-s) describe this yogini.  This cakra has ten lotus petals and each petal is inscribed with another ten consonants with bindu-s (dots). The pericarp of this cakra is in the form of an inverted triangle, which is red in colour.  Each of the three sides of this triangle has swastika symbol.  This cakra represents the element of fire and the bīja of fire raṁ (रं) is placed in the centre of the triangle.  The bīja raṁ is extraordinarily powerful and aids in acquiring supernatural powers.  This bīja is capable of providing powers of creation and destruction, depending upon its combination with other bīja-s.  Most of the important bīja-s like hrīṁ, śrīṁ, etc contain raṁ bīja.  This bīja is said to have the power of twelve suns.  This bīja can play a vital role while formulating ātma bīja.  Scriptures on kuṇḍalinī also refer this yogini as Lākinī.  Meditating on this cakra gives powers for creation as well as destruction. jaṭharāgni, the internal fire that enables digestion in our body functions from this cakra.  The fire that generates lust is also situated here.  Normally, a fully awakened kuṇḍalinī does not descend below this cakra.

Vadanatraya-saṁyutā वदनत्रय-संयुता (496)

Lākinī has three faces; hence, this cakra is discussed as the third cakra in this Sahasranāma. 

Vajrādikāyudhoepetā वज्रादिकायुधोपेता (497)

Lākinī has thunderbolt and other weapons.  She has four arms, two of them holding a thunderbolt and a śakti weapon. The other two hands have vara mudra (a mudra that grants boon.  Almost all the gods and goddesses have this mudra) and abhaya mudra (a mudra that protects by dispelling fear).

ḍāmaryādibhi-rāvṛtā डामर्यादिभि-रावृता (498)

Lākinī is surrounded by ten of her assistants like Damarī. 

Raktavarnā रक्तवर्ना (499)

Her complexion is blood red in colour.

Māṁsa-niṣṭā मांस-निष्टा (500)

Lākinī presides over flesh.  Flesh is found beneath skin and blood.  This is yet another reason for Vāc Devi-s to discuss maṇipūraka cakra as the third cakra in this Sahasranāma.

Guḍānnaprīta-mānasā गुडान्नप्रीत-मानसा (501)

Guḍānna refers to rice cooked with jaggery (jaggery is unprocessed sugar made out of sugarcane). Lākinī has a liking for this preparation. 

Samasta-bhakta-sukhadā समस्त-भक्त-सुखदा (502)

Lākinī confers happiness to all the devotees of Lalitāmbikā. 

Lākinyambā-svarūpiṇī लाकिन्यम्बा-स्वरूपिणी (503)

She (the yogini) is in the form of Lākinī or her name is Lākinī.  (Lākinī + ambā = mother Lākinī)

BHAGAVAD GITA. CHAPTER III. 25-26.

Gita series - 43. III. 25 –26 Oh! Descendent of Bharata! As ignorant are attached to the reward of their actions, so the men of knowledge who remain unattached to their actions, should act to lead the people in the right path. Such self-realized men should not confuse those who perform such actions with dedication and sincerity as prescribed by sastras, undermining the importance of such actions. Instead, the ignorant should be encouraged to perform the prescribed actions. Krishna addresses even minute details in expounding karma yoga, to which this chapter is dedicated. Ignorant are those who are bound by desires and attachments, which springs up while performing actions expecting something in return. For example, let us take a person who continues to perform rituals for a longer time. He performs those rituals with a desire to attain material prosperity. While performing such rituals, his concentration may not be on the invoked deity to whom such rituals are performed and instead he might concentrate on the procedural formalities. At the same time, the necessity and importance of performing such rituals are not to be subverted, based on the fact that rituals have been prescribed in sastras and scriptures. External rituals are not given importance by the learned people. They would like to spend their time by purifying their consciousness, leaving behind all desires for material prosperity. At the same time, such a stage can be attained only by dedication and sincere practice of performing such rituals in the initial stages of pursuing the path of spirituality. The transition in spirituality should be steady and gradual. Overnight renunciation does not help in enlightenment. Krishna calls those who continue to perform only rituals for a longer time as ignorant. Men of knowledge are those who have progressed from the ignorant stage to the higher stages of realisation. They have gained their wisdom by performing such rituals initially and over a period of time, they have conglomerated knowledge by understanding that the Brahman can be better realized by mind control and exploring within, pursuing the path of meditation. Such men of knowledge and wisdom should continue to perform their prescribed duties, though they are not necessary for them. But they should continue to do their prescribed duties so that the ignorant are guided by them to perform prescribed actions in right earnest. Instead of not performing any actions, it is better to perform actions, though with attachments. Krishna cites the same reasons for His own actions in verse 22 of this chapter. Such men of knowledge should encourage the ignorant to perform actions irrespective of their attachments to fruits of such actions. Krishna had already said that everyone should be active and remaining inactive and docile is not acceptable for spiritual progress.

THE VITAL FORCE OF CREATION

This is part VIII of the series ‘the supreme creation’. Though the interdependency is established between external tools and internal tools, it is the mind that is more active in interacting with the external tools. That is why yoga attaches greater importance to mind control. As we know, purusha which is also known as soul is the primary source of a life. Without soul, an existence is just not possible as the soul alone is the cause for all actions that unfolds due to manifestation of karma. The illusionary effect or maya induces the soul to think that it assumes the dual role of the enjoyer (beneficiary) and doer. Maya causes this inducement through ego. Maya never acts directly but always acts through one’s ego. But the fact is that ego alone is responsible for making the organs of perception and action to function harmoniously based on the factor of their interdependency. Now apart from the factors of internal and external tools, other factors come into to play their due roles in creation and sustenance of man. The most important among other factors is ‘prana’, which is also known as vital force. Our inhalation undergoes a process by which the air we inhale gets converted from its gross form to five subtle types of pranas. These pranas by getting converted into vital force aid in different metabolic activities of the body. Prakriti or nature is the platform in which the internal and external tools begin to function, if they get associated with the soul or purusha. Both the internal and external tools, though interdependent on each other cannot manifest unless activated by the soul. Such an activity will not happen unless there is a proper platform available. Since such a platform is available in the form of prakriti, both the tools in colligation with the soul begin to unfold the first activity of creation. For example, the subtle nature of tanmatras such as sound, touch, form, taste and smell get transformed into the grosser form of basic elements such as akash, air, fire, water and earth. The finer or subtler form of elements gets transformed into gross forms known as objects, thereby causing the creation of the universe that is not total at this stage. The basic elements of akash, air, fire, water and earth undergo changes in their composition, whereby the objects become visible, completing the process of total creation. As an example, let us take the case of akash which is 100%. Out of this 100%, only 50% of akash remains as such. The balance 50% is filled with 12.50% each of air, fire, water and earth. Same is the case with other four elements as well. Therefore, interdependency all these factors becomes an important factor in creation. The entire process of creation depends upon these 27 principles or tatwas. To recollect, following are the 27 tatwas. 1.The Brahman (the supreme or paramatma), 2. Purusha or the soul, 3. Prakriti or nature, 4,5,6,7. Anthakkaranam or internal tools comprising of mind, intellect, consciousness and ego, 8,9,10,11,12. Jnanendriyas or organs of perception or cognitive senses comprising of ear, skin, eye, tongue and nose. 13,14,15,16,17. Cognitive faculties or tanmatras sound, touch, sight, taste and smell. 18,19,10,21,22. Karmendriyas or organs of actions mouth, feet, hands, organs of excretion and organ of procreation. 23,24,25,26,27. Action faculties speech, movement, holding, excretion and procreation. (to be continued)

LALITHA SAHASRANAMAM 485 - 494

Anāhatābja-nilayā अनाहताब्ज-निलया (485)

Anāhata cakra is known as heart cakra, which is below the throat carka or viśuddhi cakra in the heart area (nāma 475) in the spinal cord.  There is an imaginary lotus with twelve petals that is dull red in colour.  This is the cakra where sound is produced without any friction.  This sound is called Śabda Brahman.  Veda-s says that the soul which is also known as puruṣa resides here.  “The thumb sized puruṣa is seen as a smokeless flame in their hearts” says Kaṭha Upaniṣad (II.1.13).  Below this anāhata cakra, there is a small eight petal lotus where one’s Iṣṭa Devata is meditated.  The difference between soul and Iṣṭa Devata is clearly distinguished here and should not be confused with the Brahman.  The first twelve consonants with bindu-s are conceived in each of the petals.   The pericarp of the lotus is a hexagonal structure.  This cakra represents air element and yaṁ (यं) is the bīja for this cakra.  Yaṁ bīja is the bīja meant for protection and is capable of fulfilling desires.  Ātma bīja for an individual is elicited by taking into account various such factors.  Yogini who presides over this cakra is Rākiṇī (nāma 494). It is to be noted that the names of the yogini-s who preside over all these cakra-s differ from the texts that deal exclusively with kuṇḍalinī.  For example, in this Sahasranāma the yogini of this cakra is referred as Rākiṇī, whereas in other texts her name is mentioned as Kākiṇī.  Kākiṇī is the presiding yogini of svādhiṣṭhāna cakra in this Sahasranāma. 

This nāma says that Rākiṇī, who is depicted in the next nine nāma-s resides in the heart cakra is ever alert to pave way for Lalitāmbikā to reach the sahasrāra.  Every time when She passes through this cakra, the soul which is embedded here gets blessed by Her. When this happens, the intensity of the karmic manifestation gets reduced, thereby making a person devout. 

Śyāmābhā श्यामाभा (486)

The description of Rākiṇī now begins.  She has greenish dark complexion and of sixteen years of age. 

Vadanadvayā वदनद्वया (487)

Rākiṇī has two faces.  Yogini Dākinīśvarī of viśuddhi cakra has one face (nāma 479) and as per the ascending order of faces on which the cakra-s are denoted in this Sahasranāma, Rākiṇī has two faces.

Daṁṣṭrojvalā दंष्ट्रोज्वला (488)

Rākiṇī has terrifying teeth (also referred as tusk) like that of a wild boar.

Akṣamālādi-dharā अक्षमालादि-धरा (489)

Rākiṇī is wearing a garland made of fifty one beads, representing all the fifty one alphabets of Sanskrit.  Since sound is heard in this cakra without arising from any cause of friction (normally sound can be produced with the aid of any two objects, for example clapping, wherein we need to use both the palms).  Since this cakra is capable of producing sound on its own (during deep meditation, the sound of ॐ is heard from this cakra) and sound is carried by air, the Vāc Devi-s have fittingly chosen Rākiṇī for wearing this garland of letters. 

There is an Upaniṣad called Akṣamālika Upaniṣad that discusses about fifty one alphabets of Sanskrit.  It says that one should make a garland (mālā) of fifty one beads made up of different gems and metals strung with gold or silver string.  This should be consecrated by the procedures laid down therein.  Any japa done with this mālā would make any mantra fructify early.  In general, all japa mālā-s should be consecrated before using it for counting.  Such mālā-s should be treated as sacred as mantra-s.

Rudhira-saṁsthitā रुधिर-संस्थिता (490)

Rākiṇī presides over blood, the element next to the skin.  This is another reason for Vāc Devi-s to formulate anāhata cakra next to viśuddhi.

Kālarātryādi-śaktyaughavṛtā कालरात्र्यादि-शक्त्यौघवृता (491)

Rākiṇī is surrounded by twelve of her assistants like Kālarātrī devi, each presiding over a petal.  It is said that Kālarātrī devi was born out of tamo guṇa of Rudra who is described like this. “She is three eyed, whose lustre is like that of rising sun, whose plaits are loose and dishevelled, who is in black garments, who holds in her four hands Liṅga, Bhuvana, truncheon and boon, who is brilliant with the lustre of different kinds of ornaments, who is cheerful and is served by the group of deva-s and whose body is torn and bruised by the arrows of the mind-born lord of love.”  Recitation of her mantra causes destruction of one’s enemies.  She is also said to be a form of Durgā.

It is also said that on the eve of one’s death, this devi appears in dream bespeaking the death.

Kālarātrī also refers to a particular night in the life of a man on the seventh day of the seventh month of the seventy-seventh year, after which period a man is exempt from attending to ordinances prescribed by dharma śāstra-s.

Snigdhaudana-priyā स्निग्धौदन-प्रिया (492)

Rākiṇī is fond of rice mixed with ghee.  This food item is capable of producing quality blood. 

Mahāvīrendra-varadā महावीरेन्द्र-वरदा (493)

She (Rākiṇī) grants boons to warriors.  Here warriors mean eloquent orators and such eloquence is the boon given by Rākiṇī.  This epithet augurs well with mālā made of fifty one alphabets, the element of air and the manifestation of anāhata sound.

Śiva Sūtra (I.11) says “Being an enjoyer of the rapture of ‘I’ consciousness in waking, dreaming and deep sleep stages becomes the warrior of his senses.”  Vīra mean the senses and one who wins over these Vīra -s is called vīrendra.  In this context, vīrendra means all those who are able to reach the fourth state of turya where bliss is enjoyed.  The next higher stage of turya is known as turyātīta where Self-realisation takes place.  These are the stages of one’s own consciousness. 

It is also said that one who has transcended the concepts of “I” and “this” is called Vīra and she derives pleasure in granting them boons (she holds boon in her hand – nāma 491).

Rākiṇyambā-svarūpiṇī राकिण्यम्बा-स्वरूपिणी (494)

She assumes the form of Rākiṇī, who has been described from nāma 485 to 494 (ten nāma-s).  

BHAGAVAD GITA. CHAPTER III. 22 - 24.

Gita series - 42. III. 22 –24. “Partha! There is no is no work for me to do in all the three worlds, nor there is anything that I have to acquire. Yet, I am engaged in discharging my duties. In case I do not perform my duties consciously, all men would follow me. In case I do not discharge my duties properly, the universe will be annihilated. Further, I become the cause for such annihilation and destroyer of the humanity.” The Brahman is the cause for every activity that unfolds in this universe. Krishna’s words ‘there is no work for me to do’ require a detailed study. Krishna says these words as the Brahman without attributes. Brahman without attributes is eternally pure and does not get involved in any causative acts. There is another side of the Brahman which is known as the Brahman with attributes and is the cause of all acts that unfolds in this universe. As per Saiva siddhanta principle, the Brahman without attributes is called Shiva and the Brahman with attributes is called Shakthi. They are considered as two different components of the Brahman, the static and kinetic energies respectively, the former giving rise to the latter. Though Krishna does not speak about this differentiation here, but it is entailed. When Krishna says ‘there is no work for me to do’, he refers to the Brahman without attributes. When He says, ‘yet I am engaged in discharging my duties’ He refers to the Brahman with attributes. It is but natural that Brahman need not acquire anything as everything is sourced from Him only. The three worlds Krishna refers to are the three vyahrits of Gayathri mantra Bhuhu, Bhuvaha, Suvaha. The vyahritis of Gayatri mantra are nothing but the modifications of consciousness. They could also mean gross, subtle and casual bodies. Out of these three types of bodies, only the first one is visible. The three states of consciousness awake, dream and deep sleep manifest in the three bodies respectively. The second part of His statement explains that if the Brahman with attributes stops functioning, the impact on the universe would be devastating. This stage of the Brahman can be compared to our biological heart. If it ceases to function for a moment, the gross body ceases to exist. Krishna though an incarnation, comports like a normal human being, which prompted him to say that all men would follow him. Krishna was respected and revered for his altruistic actions. Krishna makes this statement in his capacity as an unfeigned guru. Comprehending the results if attributes of the Brahman cease to function is difficult. We have discussed in several earlier articles that the law of the Lord is law of karma. Brahman acts mainly through law of karma. There has to be a place in which the karma of a soul has to unfold and this place is known as the gross body. If the Brahman chooses to ignore the law of karma for a moment, the whole universe will be exterminated into nothingness. If God Himself fails in His duty, the faith we repose in Him would become misplaced. God is comprehended beyond indolence, an embodiment of auspiciousness, justice and permissiveness. Therefore, Krishna being the godhead would not like to be the cause for destroying the humanity by not discharging His duties, which places immense faith in Him for its very survival.

REMEMBERING JESUS CHRIST

The holy Bible (New Testament) says “Now when Jesus was born Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, Saying, Where is he that is born King of the Jews? For we have seen his star in the east, and are come to worship him” (Mathew 2:1, 2). “And the angel said unto them, Fear not: for, behold, I bring you good things of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord” (Luke 2:10, 11). This was the announcement of the arrival of the great yogi whose teachings attracted everyone. He is later known as Jesus Christ. When the world celebrates his birthday, let us recoup some of his eternal sermons.


“Oh Father forgive them, they know not what they do” thus he pleads for ignorant.

“My kingdom is not of this world. My kingdom is the kingdom of heaven which is within you” are his words about realising God within.

“Whatever you have done unto anybody, you have done unto me” thus he says about the true spirit of indiscrimination.

“Know the truth and it shall make you free” are his sayings about the truth of the inner Self.

“Lead us not into temptations and deliver us from evil” a significant prayer to get away from sensorial adversities.

“Enter into thy closet, shut the door” which means enter the mind by shutting the doors to sensory influences. He emphasizes the importance of a clean and unpolluted mind.

“Love God, love thy neighbour, love thy enemy; as I love you, love one another”. There can be no better pedagogy for universal brotherhood.

“The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, they body also is full of darkness. Take heed therefore that the light which is in thee be not darkness” (Luke 11: 34, 35). There cannot be a better exposition about the divine vision.

“Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angles? But how then shall the scriptures be fulfilled, that this it must be?” This explicitly shows his concern for the humanity even he was about to be crucified.

“Man shall not live by bread alone, but by every word that proceedeth out the mouth of God”. Jesus says that our body is not given by God not for nourishing it but to listen to the holy sermons of God.

“Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and all they strength” are his words for enlightenment.

Let us celebrate Christmas in the way shown by Jesus Christ. On the day of his nascence it is not enough to just remember him, the reverent incarnation, but to purse the path shown by him with dedication and determination.

Merry Christmas to all.

LALITHA SAHASRANAMAM 475 - 484.

Vishudi-chakra-nilaya (475)

Before we proceed with the next 60 namas, it is to be understood that these namas do not refer Lalithambigai, but Her important assistants known as yoginis. They refer only to the presiding yoginis of kundalini chakras, through which Shakthi passes through, to reach Shiva at the crown chakra. There are six chakras that are subtle in nature in the spinal cord, beginning with the base chakra or muladhara and ending with ajna chakra or third eye. The crown or the sahasrara is not called as chakra. Vak devis commence their description of these chakras in detail.

Vishudi chakra is also known as throat chakra. Vishudi chakra is smoky purple in colour. It appears like a sixteen petal lotus with sixteen vowels of Sanskrit with bindus (dot) inscribed on each of the petals. Each of these chakras has one predominant bija and bija for vishudi chakra is ‘ham’. This bija is white in colour and covered by akash tatwa and seated on a white elephant. Vak Devis begin with vishudi chakra, through which speech is delivered in the form of vaikhari (nama 371). The descriptions of these chakras begin with the name of the chakra and ends with the name of the yogini who is the presiding deity of that chakra. For example, this nama says ‘vishudi-chakra-nilaya’ which means ‘she resides in vishudi chakra’. But who resides in this chakra is mentioned only in nama 484, which says ‘Dakinishvari’, the name of the yogini who controls this chakra. Unless all the namas (normally 7 to 10 namas for a chakra) pertaining to a particular chakra are studied, understanding of a particular chakra will remain incomplete.

Arakthavarna (476)

The yogini’s (Dakini) complexion is mild red.

Trilochana (477)

Dakini has three eyes.

Khatvangadi-praharana (478)

‘Katvangam’ is a club fitted with human skull.

Vadanaika-samanvita (479)

She has a single face. The order of priority of the chakras is based upon the number of faces each yogini has. Dakini is single faced and she represents akash tatwa.

Payasanna-priya (480)

Payasam is a kind of semi solid sweet normally offered to gods and goddesses on festive occasions. This is made out of rice or cereal cooked with sugar and milk. This nama says that yogini of vishudi chakra Dakini is fond of this sweet.

Tvakstha (481)

She (Dakini) presides over skin and sensation of touch. Skin being the outermost covering of a living being is another reason for Vak Devis to commence the narration of the chakras commencing from Vishudi chakra.

Pashuloka-bhanyankari (482)

Pashu means those who are ignorant. Here ignorance means lack of knowledge about the Brahman or those who are afflicted with duality. Dakinishwari is frightful to those who are ignorant. This type of ignorance is explained in Brahadranyaka Upanishad (I.iv.10) thus.”Even the gods cannot prevail against him, for he becomes their self. While he who worships another god thinking, ‘He is one, and I am another’ does not know. He is like an animal to the gods.”

The same Upanishad further explains about the fear arising out of ignorance. “He was afraid. Therefore, people are afraid to be alone. He though ‘If there is nothing else but me, what am I afraid of?’ From that alone his fear was gone, for what was there to fear? It is from a second entity that fear comes” (I.iv.2).

Taittiriya Upanishad also explains this fear (II.7). “When a person rests fearlessly in that Self, he is no longer afraid of anything. So long as he sees the least difference between himself and the Cosmic Self, he is not altogether free from fear. A person may be learned, but if he still thinks he is separate from Brahman, Brahman itself becomes a source of terror.”

The presiding deity of vishudi chakra Dakinishvari causes this fear arising out of ignorance. If proper steps are initiated to realise the Brahman within, such sort of fear can be overpowered which otherwise will remain as a huge hindrance while pursuing the path of spirituality. Nama 354 is ‘pashu pasha vimochini’ referred to Lalithambigai and this nama refers to Dakinishvari. There is difference between these two namas. In 354 Lalithambigai’s ability to remove the ignorance is mentioned, whereas in this nama Dakishivari is simply mentioned as the goddess who induces a sense of fear amongst the ignorant. This difference indicates the quality of the Supreme Brahman and an ordinary yogini.

Amrtadi-maha-shakthi-samvrta (483)

Dakinishvari is surrounded by sixteen shakthis. Each of these sixteen shakthis presides over each of the sixteen petals. Each vowel is represented by a shakthi. Names of these shakthis begin with all the sixteen vowels. For example, alphabet ‘a’ is presided over by shakthi Amrutha, the next vowel ‘aa’ is presided over by ‘Aakarshani’, etc. Shakthis in this context refer to the lower level of goddesses controlled by Dakinishvari. This nama specifically says that these shakthis are powerful by using the word ‘maha’ which means great.

Dakinishvari (484)

The name of yogini who has been described from nama 475 to 484 (10 namas) is Dakinishvari, the presiding deity of vishudi chakra.

SUPREMACY OF INTELLECT

This is part VII of the series ‘the supreme creation’.


We have dealt in the earlier parts the following subjects.

Part I: Internal tools or anthakkaranam comprising of mind, intellect, consciousness and ego.

Part II: soul

Part III: prakriti

Parts IV and V: the Brahman

Part VI: external tools or tatwas or principles.

In this part we are going to discuss about the coordinated efforts of all the above in bringing about Creation. Creation is an action of God that is executed in a scientific manner based on the principles discussed above. Though it is going to be a lengthy discussion to understand this in detail, let us make it as simple as possible.

The process of creation gets its initial impetus by the binding of internal and external tools. Let us call a person who enjoys through his senses as ‘enjoyer’. The enjoyer uses his cognitive perceptions (sound, touch, sight, taste and smell) to experience an object. His experience thus derived through an object could be pleasurable or painful. Whether such an experience is pleasure or pain is decided by the internal tools, mainly by the mind. Though it is the mind that plays a major role in determining the quality of the experience such as pleasure or pain, other factors intellect, consciousness and ego also have their own part to play. While consciousness concentrates on an object, in complicated matters, intellect determines the quality of the experience and ego experiences the experience.

The enjoyer, in the process of acquiring experience has to perform certain actions. Experience cannot be gained without action. Thus, the enjoyer does not remain as a mere enjoyer, but also becomes a ‘doer’ of actions or ‘karta’ of karma. This doer or karta has to perform actions through his organs of action (mouth, feet, hands, organs evacuation and organ of procreation). Organs of action function only if they receive command from the mind, a component of internal tools. Mind receives inputs from the organs of perception (cognitive perceptions). Thus, a man can function only if he assumes his dual role, one as the enjoyer and another as the doer. Thus, the interdependency of organs of perception and organs of action has been established. In reality though, they are not interdependent but their products viz. faculties of perception and action are interdependent.

The external tools comprising of faculties of perception and action which are known as ‘bahyakarana’ is the main source of information to anthakkaranam. Let us now find out how this operation of interdependency takes place. It is the mind that functions predominantly amongst the internal tools, receives the information through these ten faculties of senses (faculties of perception and faculties of action) belonging to external tools. This is a process where the outer experiences realised through the ten external sense faculties is processed by the mind for onward transmission to ego (the self). Ego always remains in a state of delusion, hence cannot take a concrete view on the experience. The ego now passes on the experience to the intellect to take a final decision. Intellect is the most seasoned among the four, though not as powerful as consciousness. Intellect is highly refined form of mind where in-depth analysis can take place based on the inputs received from the organs of perception and action. The decision of the intellect is implemented through organs of perception and action, the source from which the inputs were received. Thus, the interdependency of the internal and external tools is established.



(to be continued)

LALITHA SAHASRANAMAM - INTRODUCTION TO YOGINIS

From nāma 475 to 534 (60 nāma-s) discuss in detail about the six cakra-s or psychic centres of kuṇḍalinī and sahasrārā.  Each cakra or psychic centre is presided over by a deity called yogini and there are seven such yogini-s.  The seven cakra-s in the body (considering sahasrāra as a cakra for easier understanding) represent particular body element such as skin, blood, muscle, fat, bone, marrow and semen or egg.  Each yogini is described in 10 or 9 or 7 nāma-s.  It is to be clearly understood that these nāma-s are not direct reference to Lalitāmbikā.  Since Lalitāmbikā is described to be in the form of kuṇḍalinī energy, and the kuṇḍalinī energy has to transcend these cakra-s to reach sahasrāra from mūlādhāra, worshipping the presiding deities of these cakra-s have been undertaken Vāc Devi-s.  However, the order of worship neither commences from the base cakra to the crown cakra nor from the crown cakra to the base cakra.  It begins with viśuddhi cakra, goes down to the lower cakra-s then to ājñā and ends with sahasrāra.  Each of these yogini-s has their own dhyāna verses, japa mantra-s, etc.  They have their own assistants and the most important among them is also referred against each of the yogini-s.  Their complexion, their armouries, qualities, the food they like, etc have also been described.  Sanskrit acoustics has fifty alphabets.  All these fifty alphabets are placed in the six cakra-s.  A detailed discussion is provided on the number of Sanskrit alphabets in nāma 833. The order in which they are mentioned in this Sahasranāma is based on two concepts.  Each of these yogini-s has many faces.  The yogini at viśuddhi cakra has one face and the yogini at sahasrāra has many faces.  Probably Vāc Devi-s could have prioritized these yogini-s based on the number their faces.  Alternatively, Vāc Devi-s could have chosen this order based on the type of bodily element, each of these yogini-s represent.  First, we have skin followed by blood, muscle and other elements one below the other.  The food that we consume is literally cooked by the internal fire in our stomach called jadarāgni.  This ‘cooked food’ undergoes suitable changes, modifications and conversions and infused to the respective bodily elements and the finest essence of all is converted into semen and eggs (they are sometimes wrongly interpreted as ojas) that are capable of reproduction.  Bhavanopaniṣad (verse 4) says that father of these elements is goddess Vārāhī (nāma 70) and mother is goddess Kurukullā (nāma 438).

Sanskrit has fifty alphabets that are divided into sixteen vowels known as ‘letters of life’ (verbatim translation) and the balance is called ‘letters of body’.  Each cakra has certain number of lotus petals and each of these petals represent a particular alphabet of Sanskrit.  For example, the throat cakra or viśuddhi cakra has sixteen lotus petals, which represent sixteen vowels.  The explanation provided here is nothing to do with kuṇḍalinī meditation.  What we are going to discuss is concerned about the presiding deity of each cakra and related narrations.  It has already been discussed that Her subtlest form is kuṇḍalinī.  With this brief introduction, we now proceed to discuss about yogini-s presiding over the seven cakra-s (including sahasrāra) in the next sixty nāma-s. 

Before we proceed with the next 60 nāma-s, it is to be understood that these nāma-s do not refer Lalitāmbikā, but Her important attendants known as yogini-s.  They refer only to the presiding yogini-s of mystic cakra-s, through which Śaktī  passes through, to reach Śiva  at the crown cakra.   There are six cakra-s that are subtle in nature in the spinal cord, beginning with the base cakra or mūlādhāra and ending with ājñā cakra or third eye.  The crown or the sahasrāra is not called as cakra.  Vāc Devi-s now commence their description of these cakra-s in detail.

BHAGAVAD GITA. CHAPTER III. 19 - 21.

Gita series - 41. III. 19 – 21. . “Therefore, perform your duties well, without associating with the fruits of such actions. By performing duties without attachment, one reaches the Paramatma. Kings like Janakar attained perfection only by performing their prescribed duties. You have to do your duties, at least for the purpose of guiding others. Whatever the actions done by great men are followed by common men. Whatever standards set by such great men are simply being followed by all other men”. Krishna stresses the importance of performing ones prescribed duties. Shirking from responsibilities and thereby avoiding work has already been disapproved by Krishna. Krishna reemphasizes the fact that one should not be concerned about the end result of an action. Whether good or bad, the fruits of all actions should be surrendered to God. If someone thinks that he is responsible for the achievement arising out of his actions, “I” ness dominates, which is otherwise known as ego. Only materialistic actions give rise to ego, thereby creating a huge distance from God. If the same action is performed spiritually, the doer of the action moves towards the God. The action being the same, it is only the mind that differentiates between material and spiritual. Material actions are done with the sole purpose of one’s own benefits, whereas spiritual actions are done for the welfare of the humanity. King Janakar, a noble king of his times was a highly realised person. By remaining as a king, he remained unattached to the material comforts, at the same time not causing any disrepute to his status. He is a typical example of a realized person. No one teaches that one should not enjoy the available and affordable material comforts. If one’s karma is good, he is bound to enjoy such material comforts. The point driven home by Krishna is that one should not get attached to such comforts. It should be understood, that the comforts made available are all given by Him, probably in appreciation of good karmas done by him in his previous births. Such comforts do not belong to the enjoyer but belong to the supreme giver, the Brahman. By performing noble actions such material prosperity can be retained are increased. But, by not performing any actions, either to protect or to increase the wealth and on the contrary without doing any work and make a living out of such wealth does not mean anything and tantamount to committing sin. This is sin because the prescribed duty has not been done. This is a situation where an idle mind becomes a devil’s paradise prompting to do evil actions. By associating with evil actions, one’s karmic account swells, resulting in further births and colligated miseries and sufferings. Thus, neglecting one’s duties lead to chain reactions that can easily be averted by performing the prescribed actions at the right time. Based on these factors, Krishna draws Janakar as a typical comparison who never permitted his commune with God to interfere in his state duties and vice versa. Krishna repeatedly emphasizes the importance of not shirking ones responsibilities. By going to forest and remaining all alone and doing nothing except sitting cross legged (padmasana), spiritual knowledge cannot be attained. God is omnipresence in nature and therefore it is not necessary to seek in an isolated place. There is yet another point that Krishna emphasizes. A spiritually evolved person like Arjuna should set an example to others by performing prescribed rituals, though such rituals may not be necessary for a yogi like Arjuna. That is why, rishis, saints, sages and yogis perform their daily rituals, though they do not derive any additional spiritual benefits out of such actions. Such great men act merely to set an example. It is like a school student takes his teacher as an example. Nobody can become spiritually evolved without first performing rituals. Spiritual progress is an evolution by itself. Starting with rituals, one has to gradually transform to internal exploration. Mantras, pujas, fire rituals, meditation, etc are only the intermediary processes. Epics teach only these principles. It is difficult to locate a person like Janakar today. Still, we can know the qualities of Janakar and other great men like him through scriptures. It is irrelevant to discuss if such things happened in the past. What is important is to understand the subtle spiritual messages conveyed through them. Involved study of such scriptures provides us with a lot of knowledge and wisdom, which is otherwise not possible today.

LALITHA SAHASRANAMAM 469 - 474.

Vāmadevī वामदेवी (469)

Wife of Vāmadeva, yet another form of Śiva.  In Hindu mythology, Śiva has five faces namely Īśāna, Tatpuruṣa, Aghora, Vāmadeva and Sadyojāta.   Each of these faces represents five elements like ākāś, etc.  Ancient scriptures say that only three faces of Śiva are visible.  The fourth one is on his back and the fifth face called Vāmadeva is on the top of His head.  This head represents the element of ether or ākāś.  Liṅga Purāṇa describes Śiva’s Vāmadeva form like this:  ‘He was adorned in red ornaments.  He wore red garlands and clothes.  His eyes were red.  He was valorous.’ Vāmadeva mantra of Śiva is “ॐ namo brahmane Vāmadevāya. ॐ नमो ब्रह्मने वामदेवाय”.  It is said that if one regularly chants this mantra, he is absolved of his sins and is not born again. 

The combined form of Śiva and Śaktī is known as Ardhanārīśvara form.  This form is also known as Vāmadeva form, because She occupies His left portion. It can also be said that Śiva’s Vāmadeva form is red because, She is occupying His left side and Her red complexion gets reflected in His crystal white colour.  Left is also known as vāma and hence Vāmadevī.  She is also worshipped through vāmācāra, the rituals performed with left hand.  Even today, this type of worship is being followed widely, though it is against the teachings of Veda-s.   

Vayo'vasthā-vivarjitā वयोऽवस्था-विवर्जिता (470)

She is beyond the effects of aging.  This is the quality of the Brahman, who does not undergo changes. 

Siddheśvarī सिद्धेश्वरी (471)

She is the Īśvarī of Siddha-s.  Siddha-s worship Her.  Siddha-s are those who have attained the powers of aṣṭama siddhi or eight types of super human powers.  Such powers are attained only through kuṇḍalinī meditation.  As per the concept of Siddha-s, Śiva stays in the crown cakra or sahasrāra without any movement.  It is only Śaktī, in the form of kuṇḍalinī moving towards Śiva. She is worshipped in the form of kuṇḍalinī by such yogis.  Hence, She is called Siddheśvarī.

Siddha-vidyā सिद्ध-विद्या (472)

The eternal mantra of Pañcadaśī is called siddhi-vidyā.  All mantra-s have the potency of facilitating auspiciousness to a person who recites mantra-s with dedication and devotion.  Mantra of god (he) is known as mantra itself and mantra of goddesses (she) is known as vidyā.  When someone is to get an initiation of mantra, his guru will test the suitability of a mantra to that person.  If a mantra does not suit a person, it causes more harm than good.  That is why, knowledgeable gurus initiates their disciples with an ātma bīja (the letter of the soul), and prefixing this ātma bīja to any mantra will only rains in auspiciousness.   For quicker results, the ātma bīja can also be prefixed and suffixed to a mantra or a mantra can be encased between ātma bīja-s, by prefixing and suffixing.  However, such intricate subjects are to be decided by one’s guru.

But, Pañcadaśī mantra is exempted from testing its suitability.  This mantra will not cause any harm under any circumstances.  Pañcadaśī mantra has been described in detail in the introduction. Normally mantra-s are initiated during an auspicious time.  For Pañcadaśī mantra, such astrological calculations are not necessary.  This is based on the principle that all the planets function under Her control. 

Siddha-mātā सिद्ध-माता (473)

She is worshipped as their mother by Siddha-s or yogi-s.  Even for a sannyasin, mother remains as an exception.  The supremacy of motherhood is well known.  Siddha-s renounce everything and always stay connected with Śiva and Śaktī.  There are certain yogi-s who get into deep meditation, without even taking food for years.  They are able to survive because of the power of kuṇḍalinī, through which they stand connected to the cosmos.  Such yogi-s address Her as Ma and hence She is known as mother of such yogi-s.  Already, Her supreme motherhood has been discussed in nāma-s 1 (Śrī Māta) and 457 (Māta).  She protects such yogi-s as their mother. 

Yaśasvinī यशस्विनी (474)

The most renowned.  She is famous because of Her multitude of capabilities.  Śiva, after creating Her, does not get involved with any of the activities of the universe.  She administers the entire universe independently.  Mahānārāyaṇa Upaniṣad (I.10) beautifully explains this situation.  It says “No person ever grasped by his understanding the upward limit of this Paramātma, nor his limit across, nor his middle portion.  His name is ‘great glory’.”  Such is the type of Her greatness.