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Monday, April 30, 2012

GURUJI IN THE HORIZON - PART VI


This is part VI of “Guruji in the Horizon”, a spiritual novel consisting of many parts. To read the previous parts, please go to the labels on the right bar and click on this title or click on this link: Guruji in the Horizon
Someone touched me at my shoulders.  I turned back and he was standing there. Involuntarily, I got up. My eyes were filled with tears, ready to roll down my cheeks.  I looked at him.  His entire structure was gleaming and shining.  There was a bright shine around his whole body.  His grey hair was shining like showcased silver vessels.  Everything about him was strange.
“Shankaraaaaaaa! How is your mother now?” He asked.  His voice was like music.  I liked the way he calls my name. He stretches the last a in my name and call me Shankaraaaaaaaaa.  I never knew that my name has such distinct musical notes.  When he called me, my body was vibrating.  Since I was so engrossed in his voice and the way in which he called me, I forgot to answer him. 
“Shankaraaaaaaa” he called again. 
“Sir, my mother is completely alright.  All her ailments were cured. That is what she told me now. She is jumping like a little girl.” This time I answered promptly. Even though I have great respect for him, I had also developed an inexplicable fear towards him.  Anybody in my place would have felt the same kind of fear.  In spite of the fact that he appeared very soft and gentle, he commanded not only respect but also a sort of fear.  If some God appears before you, what would you do?  That type of fear I had, on seeing him. 
“Can we go and see her now?”
“Yes sir” I began to walk towards my home without waiting for his reply.  He walked brisker than me.
“Amma” I called my mother. She did not come.  I again called her. Probably she would have heard me now.  She came out. 
Ananda asked, “How are you ma?” (Ma is the short form of mother)
“Swami, all my illness had gone.  The God was kind to me by extending His help.” I was surprised when my mother said this.  She never worshipped at home nor went to temples.”
“Sir, She..” I did not even finish when he stopped me by showing his hands.
“After sometime, you will have vomiting sensation.  You vomit thoroughly when you have the sensation.  You will feel very tired after vomiting.  Do not take anything, till I tell you. Meanwhile, I will go and have my bath.”  My mother was startled.  Probably she would have thought about his prediction of vomiting.”
“Swami, I don’t feel like vomiting now…” She could not finish.
“I never said that you will vomit now, but after sometime” and he walked towards the river.  I ran behind him. He turned back and on seeing me running, slowed down his pace. 
“Where do you exercise?”
“I learnt yoga from a yoga master.  He lives in the next village.  Immediately on getting up, I wash my face and practice all the yogas taught by my master and I do it here.”
“Can you do your yoga now?”
I started trembling now.  I know for sure that I have not learnt from my yoga master thoroughly.  I continued to be disinterested in yoga also.  Knowing my attitude, my yoga master did not take pains in properly training me. 
“Yes sir.  But I have not learnt thoroughly.”
“Don’t worry Shankaraaaaa.  Do whatever you know” his voice was reassuring.
I always use father’s old dhoti as my seat.  I ran towards my home and returned with the dhoti.  Dhoti was unwashed and emitted the smell of my sweat. I felt very awkward while I spread the dhoti. I looked at him.  He was keen to watch me doing yoga.  He seems to have not bothered about appurtenance.
I mentally paid obeisance to my yoga master.  Facing Ananda sir, I paid respects to him.  Then I sat on padamasana (lotus posture).  I erratically inhaled and exhaled.  He was standing and observing me very carefully.  His observation made me jittery.  After exhalation, I bent my head to touch the ground and simultaneously taking my hands backwards and clasped both the palms together.  Then I returned back to my original position by exhaling the remaining air within.  When I went back to my lotus posture, I was gasping for breath.  I looked at Anandan sir and continued to remain as before.  Then I did few other postures and ended up with sarvanga asana.  I would have taken about twenty minutes to do all postures.  I had omitted some postures that I found difficult to perform. 
“Shankaraaaaa, go and assist your mother now.  She is about to vomit.”  There was a tone of urgency in his voice. 
I ran home and saw mother vomiting.  I held her head firmly, so that she does not fall down. She vomited for about ten minutes and she was sweating profusely.  When she finished vomiting, she gargled and wiped her face clean.  With my support, she was able to get up easily.  Except the strain of vomiting, I did not find anything wrong with her.  After seating my mother in the verandah, I ran towards Anandan sir and told him that she had completed vomiting.  Till my return, he was playing with Jimmy. 
Without waiting for my report, he asked “Can we bathe now?”
“Yes sir” I said.  Somehow, I did not like using sir to address him.  But I used to address my yoga master as sir only. 
He took a soap cake from his bag and washed the clothes.  He walked towards my rocky bench beneath the banyan tree.  Jimmy also walked with him.  He spread his clothes and allowed them to dry.  He came back to have his bath.  He took water in both hands and by murmuring something he poured the water back into the river through his finger tips.  This he did several times, which I did not count. Then he took the water again in the same fashion and again murmuring something, he poured the water back into the river, but this time through his palms.  Probably he enjoyed his bath and hence stayed in the river for more time.  He never uttered even a single word during his bath till he came out of the river. Subsequently I came to know that one should not speak while taking bath in sacred rivers.
“Shankaraaaaa, can we go to the temple?”
I was still in the river, watching his every movement. 
I shouted, “Yes sir.  I will join you in a minute”
I ran home and changed my dress.  I did not bother to wash my clothes.  I took some oil, a wick, picked some flowers and took bananas from one of my trees and walked towards him.  He was waiting for me. I lit the lamp, removed the old flowers and placed new flowers and placed the bananas before him.  I was standing with my hands folded together just below my chin.   He was simply standing by my side and was observing me.  I was wondering as to why he was observing me instead of praying.  As I got tired of standing in that posture, I put down my hands and looked at him.  He smiled, turned back and we started walking back. 
We reached my house and sat on the verandah.  My mother appeared very healthy and she had regained her confidence and grace.  She brought diluted butter milk in a stainless steel jar with two glasses. She poured the butter milk in one of the glasses and offered it to Anandan.  He looked at my mother and said “Please pour the butter milk in this vessel” by pulling out the copper glass from his bag.  My mother transferred the butter milk to his glass.  She gave me a glass of butter milk. 
He held his glass with butter milk in front of his chest and murmured something and then drank the butter milk.  He asked my mother for water to wash his glass.  He politely refused the offer made by my mother and me and he himself washed the glass, dried it with a small towel kept in his bag and kept the glass back inside his bag. 
“Swami, what would you like to have for lunch?” asked my mother.
“As you please” he replied.
“I will prepare lunch in an hour’s time” said my mother by collecting the glasses.
“Whatever you prepare for lunch, I would like to finish my lunch before noon.  I do not take anything past noon” he said. 
“Swami, I will serve lunch well before noon” said my mother going back into the house. 
“Shankaraaaa” he called me with musical note and continued “can we go to the bench there?” he asked me by showing my rocky bench.  We walked towards the bench.  On reaching the bench, he collected his clothes, folded them and kept them in his bag.  He sat on the bench. 
“Sit by my side” he said looking at me. 
“Why you are not like other boys of your age?”
“I do not know sir” I said.
“Don’t you think that you are wasting your time?”
There is no answer for his question.  I kept quiet. 
“Why can’t you speak Shankaraaaaa?”
Since I did not answer, he himself answered his own question on my behalf.
“Because you do not have any requirement, or ambition, it is difficult to see a boy like you.”
I was shocked for a moment.  He exactly read my mind.  I do not have aspirations in my life.  I do not need anything.  My life is limited to my mother, my house, my land and Jimmy.  I work in my land throughout the day.  I eat whatever my mother gives me.  During leisure time, I sit on the bench and brood over.  Sometimes, I play with Jimmy. 
“Why can’t you meet God?”
I looked at him surprisingly.  
“Is it possible?”
“I will arrange the meeting for you”
“Have you met God before?”
“Yes.  Even now He is with me”
I thought this man is crazy. 
“But I am not able to see Him with you”
After my question there was complete silence.  He did not speak for two minutes. 
“I will take you to see God.  Your yoga is not perfect and is full of mistakes.  That is not the way you should do yoga.  You should synchronize your breath with body movements.  Probably your yoga teacher had not taught you this.”
“Can we meet yoga master today or tomorrow” I asked.
“No need.  He is wrong and I know that. We should never expose somebody’s ignorance unnecessarily. We should not hurt him.”
“How long you are going to stay with us?” I asked him, worried.
“As long as you like”
I smiled and he was happy.
“How do I address you, sir?  I do not find sir is the right way of addressing you.  Can I address you swami like my mother does?”
“I am going to be your first teacher.  In Sanskrit, a teacher is known as guru.  You address me as guruji where ji means respect.  You should always respect your teachers, including your present yoga teacher.”
“Guruji” I addressed him once and I was happy with the word guruji. 
“Shankaraaaaa, you are going to begin a new life.  For seeing God, your way of life should change.”
“Yes guruji, I understand.  But what if I do not see God?”
He looked at me surprisingly.  “Seeing God is generally used as a jargon. God cannot be seen through your biological eyes and can be envisioned only through a Divine eye.  He is extremely bright, several times brighter than the sun. I will explain to you later. To answer your question very simply, if you happen to see God, you are not reborn.”
In spite of his explanation, I was not clear about the difference between seeing God and realizing God.
He continued, “God is everywhere and He knows everything.  Nothing goes unnoticed by Him. He can know even our thoughts.  As far as He is concerned, there is no difference between your thoughts and your actions.  Both your thoughts and actions originate from your mind. You have to learn to keep your mind clean, without any blemishes whatsoever.”
“But guruji, what is mind?”
“Just now I told you, your thoughts and actions originate from your mind. You should be more attentive.  A good pupil should carefully listen to his master. If you lose your attention on what he says, the absorption of his teaching will lead to further confusion and dilemma because you would have skipped noticing a particular point.  If your assimilation is not perfect, your practice becomes irrelevant.  For example the teacher would have explained to you how to light a lamp.  ‘Take an earthen lamp, pour some oil, place a wick and then light the wick with a match stick.’  Suppose you have failed to notice ‘place a wick’, then you will light the lamp without a wick and the light will never burn. Then you will go back to your master saying that lamp could not be lighted.  By not listening to your master carefully, you will raise unnecessary doubts.  By not being attentive to him, you not only waste your time, but also waste your master’s time.  Some masters are extremely busy.”  I thought that he is going to be tough as a teacher. 

Thursday, April 19, 2012

VIṢṆU SAHASRANĀMA विष्णु सहस्रनाम 581 - 588


581. Śamaḥ शमः
Śama means tranquility of the mind. Unless the mind is completely tranquil during intent stages of meditation, realization of the Self is not possible. Providing such a mind to sages and saints happens due to His Grace. In spiritual realization, His Grace is the most important factor. If His Grace is there, rest happens automatically out of fear for Him, as Brahman is all potent.
This nāma specifically talks about sages and saints and not about the aspirants. Aspirants have to cross several stages before they can long His Grace. These stages are categorised as sādhana, the practice of spiritual discipline. Without spiritual practice, realization of the Self is not possible. Therefore, His Grace is available to those who have gone through the practice of tough of spiritual discipline. When they have mastered sādhana, realization happens to them automatically, as His Grace and sādhana make them perfect. They are called sages and saints. Sages and saints are not recognised and respected by their attire, but by the knowledge of the Self.
582. Śāntaḥ शान्तः
Śānta means peace or tranquil. The previous nāma said that He causes tranquillity of the mind of sages and saints. This nāma says, how He causes tranquillity. The phenomenon of the Brahman is difficult to understand, hence there are many Scriptures that explain Him in different ways. Many of the realized sages and saints have explained sādhana in the way, they have realized Him. It is not necessary that all the aspirants have to reach the Goal in a specific way. There are different options available. For example, to reach a particular place, there could be many routes, many transport, etc. The choice is to be made by the aspirant’s Guru. That is why all these Scriptures underline the importance of Guru.
Brahman is an embodiment of every aspect of life in the universe, as everything originates from Him and tranquillity is one of such embodiments. What one has, can be given to others; and what one does not have, cannot be given to others. Based on this principle, Lord Viṣṇu gives tranquility to saints and sages as He is an embodiment of tranquility.  
Śvetāśvatara Upaniṣad (VI.19) lists out the qualities of the Brahman:
niṣkalṁ niṣkriyaṁ śantaṁ niravadyaṁ nirañjanam|
amṛtasya paraṁ setuṁ dagdhendhanamivānalam||

निष्कल्ं निष्क्रियं शन्तं निरवद्यं निरञ्जनम्।
अमृतस्य परं सेतुं दग्धेन्धनमिवानलम्॥

niṣkalṁ - no form; niṣkriyaṁ - no action; śantaṁ (the present nāma) – no attachment or hatred leading to tranquillity; niravadyaṁ - above reproach; amṛtasya – liberation; paraṁ - higher; setum – bridge; dagdhendhanam analam – smokeless fire; iva – like.
{He has no form, no action, no attachment or hatred. He is above reproach and has no blemish. He is the best bridge to immortality. He is bright as a smokeless fire. (This is why I seek refuge in Him)}
This clearly explains that tranquility of mind is not that easy to attain. One has to understand this Reality.
583. Niṣṭhā निष्ठा
Niṣṭhā means the end point and contextually it refers to annihilation caused by deluge.
But this nāma can be explained in conjunction with the previous two nāma-s. Brahman is known as macrocosmic (omnipotence) form and an individual being is known as microcosmic (miniature or reflection of macrocosm) forms. The Self performs five acts – creation, sustenance, death, concealment and grace (pañcakṛtya-s). These five acts happen, both in macrocosm and in microcosm. At the macrocosmic level, everything is explained in gross form. This refers to the creation of the universe, sustenance of the universe, death or destruction of various objects in the universe in order to maintain the balance in the universe, annihilation of the universe where nothing is left and recreation of the universe, when out of compassion, He recreates beings.
At the microcosmic level or at the level of an individual, who forms a tiny part of macrocosm, the same five acts happen internally in the mind of the aspirant, leading to his final liberation. Here the fifth act, Grace is referred. When an aspirant becomes perfect, His Grace is showered on Him, paving way for his liberation. Therefore, niṣṭhā means the penultimate state of individual liberation, where the aspirant totally surrenders unto Him. If one surrenders to Him, the next state is His Grace. Grace is not easy to attain and one has to attain perfection in the previous four states. These four states may also refer to the four states of consciousness viz. active state, dream state, deep sleep state, turya state and the fifth one being turyātīta. The last state is where one does not perceive differences and the whole universe appears to him as the Self.
584. Śāntiḥ शान्तिः
Śāntaḥ (nāma 582) and Śānti (the present nāma) both mean the tranquility of mental state. Mental peace can be attained in two ways. One is by extreme devotion and another is through study of Scriptures, which removes spiritual ignorance leading to enlightenment. For both, His Grace is prerequisite. This nāma refers to the removal of spiritual ignorance, also known as removal of avidya.
585. Parāyaṇam परायणम्
Parāyaṇa means point of no return, the cessation of transmigration.  When one attains perfection in spiritual practice, his level of consciousness gets purified with the intensity of practice.  The Purest form of Consciousness is the Brahman. It is difficult for such a person to get back to worldly affairs after enjoying the state of Bliss.
Kṛṣṇa explains this in Bhagavad Gītā (XV.4), “Thereafter a man should diligently seek for that Supreme State, Brahman, having attained to which they return no more to this world…”
Further reading: These last few nāma-s are to be understood in the right perspective. The foremost thing in spirituality is His Grace. One begins to make spiritual progress only after He showers His Grace. From this point onwards, the aspirant makes spiritual ascension by resorting to tough sādhana. A few hours of meditation, reading a few pages of Scriptures and attending a few spiritual discourses do not tantamount to sādhana. Sādhana is to be practiced under the guidance of a learned and realized Guru. The concept of Guru is often overlooked. Guru here does not refer to the normal gurus who often initiate mantras, rituals, etc to an aspirant. Guru means the One, who can kindle the burning spiritual fire in the body of the aspirant.  This Guru is capable of enlightening and initiating the Consciousness of the aspirant, by making him sit opposite to him. Spiritual advancement can be attained only through tranquilizing the mind. If the mind is made calm and composed by disconnecting it from the sensory influences, the mind gradually moves away from the matter and turns its attention to the Subject within. For a sincere and dedicated aspirant, it takes no time to align his consciousness with that of his Guru, whose consciousness is nothing but Pure Consciousness, the Brahman. In other words, there is no difference between a Guru and the Brahman.
586. Śubhāṅgaḥ शुभाङ्गः
Śubhāṅga means handsome. Lord Viṣṇu is handsome because of His three qualities. One, He upholds dharma; two, He looks at everyone equally; three, He voluntarily offers to the advanced spiritual aspirants by giving them His Grace. It is said that one’s mind is reflected through his body.
587. Śāntidaḥ शान्तिदः  
He is the giver of peace that has been discussed in the previous nāma-s. When mind is in the state of peace, one can contemplate on Him. When the mind is crowded with too many thoughts, one’s awareness distracts. If the mind contemplates only on Him, mind is able to concentrate well, paving way for a fruitful meditation.
Kṛṣṇa says in Bhagavad Gītā (XIII.62), “Take shelter in Him (referring to Himself) with all your being Arjuna. By His mere Grace, you shall obtain supreme state with the eternal state.”
588. Sraṣṭā स्रष्टा
Repetitive nāma 990.
Sraṣṭa means the Creator. He is the Creator of not only the beings but the entire universe. He creates souls, He creates the materialistic world for the beings to enjoy, He creates the objects of enjoyments. He not only Creates good, but also Creates bad. Thus He is the Creator of everything. Depending upon one’s karmic account, one gets entangled in the material world. Since He is compassionate, He showers His grace on the deluded beings, and offer them liberation.
We wrongly take credit for whatever we do. Every action of ours is predetermined by our karmic account. Unless one chooses to surrender unto Him, he does not accrue further karmas. However, he has to undergo the pains and pleasures of his outstanding karmic account.
Hence, He has been aptly addressed as Sraṣṭā. 

Wednesday, April 18, 2012

GURUJI IN THE HORIZON - PART V


This is part V of “Guruji in the Horizon”, a spiritual novel consisting of many parts. To read the previous parts, please go to the labels on the right bar and click on this title or click on this link: Guruji in the Horizon
I couldn’t answer properly as I was doing nothing.  I wanted to stay in this place as long as my mother and Jimmy were alive.  After their death, I do not know. May be I could go to an orphanage or continue to stay here.   I firmly believe in God.  Except my firm faith in God, I do not perform any rituals, not because I do not believe in rituals, but because nobody is there to teach me the right way. 
“I take care of my land” I meekly replied. 
“Did you buy that land?”
“No sir.  It belongs to my father, who is no more”
“But you said your land” Just then I remembered his aversion to the word ‘my’.
I realised my mistake.  “Sorry sir.  It is my father’s.”
“Who else are with you?”
I was tensed to answer his question as I was in a dilemma whether to say my mother or simply mother. I thought for a moment and told him
“I stay with my mother and Jimmy”
I was happy that he did not object to the usage of my.
“Why do you call him as Jimmy?”  
I have no answer.  “I do not know, but I call him Jimmy”
All the three of us took our bath without any further conversation.  He started walking towards the stone bench.  He spread his wet clothes on the bench. 
“Can I stay with you?” he asked.
Without hesitation I said “yes sir”.
“My mother is aged and not very healthy.  She cooks once a day.  We take only rice and diluted butter milk in the night.”
“But that is more than enough to satiate your hunger” he said.
“I am used to that and hence I do not feel the hunger. Would you mind sharing our food for the night?”
“No.  I eat once a day.  I do not eat in the night. Go and take your food.” He said sitting on the verandah of our house. 
“Can I see your mother?”
I called my mother.  She was half-asleep.  She walked towards us.  I do not how to introduce him to my mother. 
“This is my mother”
He stood up and paid his respects to her.  She should be elder to him, but I was not sure.
“I met your son here.  I like him. Can I stay here for a few days?” he spoke to my mother. 
My mother had no hesitation in saying yes.  When any one looks at him, none can say no to him.  He commands such a respect.   
“Thank you.  Do you have any health problem?” he posed this question to my mother. 
“Yes sir.  I have joint pain.  I have problems with my vision.  Doctors say that I have developed cataract. We do not have enough money to get operated.  Further, I never wanted to get myself admitted in a hospital.”  She finished with a big sigh.
“Do you have asthma trouble?” He asked.
She said, “Yes”.
“Do you have frequent headache?”
“Yes” my mother said.
He smiled at her and asked us to have our dinner.  He smiled when I took my food along with Jimmy and shook his head side to side expressing his disapproval.  After completing my dinner, I washed the vessels, cleaned the place and joined him at the verandah.  I was very curious to know about him.  But I was scared to ask him. 
“You want to know about me, right?” When he asked this, I was little shaken. 
I politely said “yes sir”. I was still standing before him. 
“My full name is Prakashananda.  Many pronounce it wrongly.  Hence I ask them to call me as Ananda.”
“Have you come to this place before?”
“No” he said. “I do not visit any place for the second time except my gurus’ places.”
“What do you do and why you have come here?” at last I asked him what I wanted to ask. 
“Sit here my son” he said showing his right side.  He has got the knack of communicating through his eyes. 
I was very pleased.  I could read his concern and affection for me. I went to his side and sat down. 
“What time you go to sleep?” he asked.
“No prescribed schedule sir.  I do not know what time I sleep.  We do not have a clock at home.  We never felt the need for one. To a certain extent, I can tell the time based on the position of the sun.”
“Where do you sleep?” he asked me.
“Here, in the verandah or on the stone bench, which you had seen.”
“Do you feel sleepy now?” he asked.
“No sir”
“Can I sleep now and here?”
“Sir, as you wish”
“Do you need any bedding?”
“No, I do not use other’s clothes.  I have everything in this bag.” He pulled out another towel.  He spread it on the floor.  He sat on the towel and muttered something and placed his bag as a pillow.  He asked me to bring some water. I went inside and brought some water. He took a copper vessel from his bag and poured water into his copper vessel.   
“Never bring water filled to the brim of the vessel.  If you want to drink, the water will spill on you making you wet. You should never sleep without water by your side, especially in the night.  Water should never be wasted.  There are five elements and water is one among them.  You should never disrespect water by pouring it on the ground.”
He drank water and kept the vessel near his bag and began to sleep.  Somehow, I do not want to stand by his side, while he was asleep.  I moved out to the stone bench along with Jimmy.  I was thinking about the happenings after I lit the lamp before Ganapati.  I could not understand what was unfurling, but was confident that something is happening to me.  By rewinding the day, I also drifted into sleep. 
I woke up as usual and looked at the place where Ananda was sleeping.  He was not there.  I saw my mother.  She appeared very fresh.  She walked very briskly.  I have never seen my mother so active before.  She was always nourishing some ailment or other in her body.  I ran towards her.
“Shankara! All my ailments have gone.  I have no joint pain.  I am able to see very clearly.  My asthma trouble has also gone.  I am having perfect health Shankara!” My mother was shouting like a baby.  She was so happy and even began to jump to prove that she has been cured.  
Illness often causes mental depression.  We never take preventive measures to avoid illness.  If we take precautionary measures, we can avoid most of the ailments.  Once the virus enters our body, they are not banished easily. Controlled food intake, more of vegetables and fruits and curd are good for health.
“Shankara! God is very kind to me! Look how God has helped me overnight!” She shouted.  I know that she never had any faith in God nor she is an atheist. But mind told me that she got cured only because of Ananda.  But he is not to be seen around.  My intuition told me that he had not gone anywhere.  He should be close to my place only.  I ran towards the river.  I looked at the river, but none was there.  Jimmy also ran with me.  From the river I looked at the land side. He was not to be seen.  I was waiting totally disappointed.  I had a feeling that I had lost something very precious in my life.  My mind told me that I should not have let him go.  I cursed myself for being so careless by sleeping like a hog.  Generally, I wake up even if there is a small sound.  Jimmy also barks if there is a new person entering our area.  I have never seen him barking unnecessarily. 
The bank of the river is bushy with grown up trees.  Trees in the bank prevent land erosion when there are floods in the river.  On a couple of occasions water has entered into our hamlet, but never caused any serious damage.  I was confident that he is not going to be in those plushy bushes.  My intuition told me to wait for him in river bed.  I sat there, looking at the river.  The flow of water, though remained the same, appeared to be different to me.  I had a strange feeling that the flowing water appeared to be happy today. 
(to be continued)

Tuesday, April 17, 2012

MAHĀṢODAŚĪ MANTRA महाषोदशी मन्त्र MAHA SHODASHI MANTRA


All mantra-s are considered secretive in nature and Ṣodaśī is not an exception.  Recitation of Ṣodaśī leads to liberation.  This mantra does not give any materialistic gains.  It leads straight to the Brahman.  Normally, one is not initiated into this mantra straight away.  Guru decides the timing of initiation into this mantra.  Generally one is first initiated into Bālā.  Depending upon one’s progress, Pañcadaśī is initiated.  If Guru considers that his disciple is fit for final liberation, he initiates him into Ṣodaśī. One should recite 900,000 times of this mantra followed by puraścaraṇa rituals to attain siddhi. Puraścaraṇa is only for 100,000 recitations. Then only liberation is possible. It is also said that initiation into Ṣodaśī depends upon one’s karmic account. 
Ṣodaśī vidyā is considered as Brahma vidyā, knowledge of the Brahman.  Brahman is revealed in the form of mantra-s in Ṣodaśī vidyā. Since Ṣodaśī reveals the Brahman in the form of mantra-s, it is treated as highly secretive in nature.  But the important aspect of its secrecy is the replacement of second Om in this mantra with the aspirant’s ātma bīja.  The third aspect of the secrecy is the worship of ninth āvaraṇa of Śrī Cakrā that deals with parā, parāpara and apara states (these states have been dealt with while discussing nāma-s).  If one is able to reach the fourth stage of turya or turīya, he gets prepared to attain liberation in the next stage of turyātītaTurya is reached without any difficulty when Ṣodaśī mantra is mentally recited regularly.
(Turya and turyātīta: Turya is the fourth state of consciousness, the other three being active, dream and deep sleep. Turya stage transcends all the above three stages by bundling them out. The level of consciousness at turya stage is very close to the stage of blissfulness, derived from experiment and observation rather than theory. Turyātīta is the stage where one’s consciousness transcends turya stage.  In this stage of blissful consciousness, the Brahman is realised where one feels that “I am That” or aham brahmāsmi. The final stage of merging into the Brahman is kaivalya, when a soul ceases to transmigrate.}
In Pañcadaśī one can transcend the fourth state of consciousness, the turiya state.  In Ṣodaśī one can merge with the Brahman, by reaching the fifth state of consciousness, turyātīta. There is nothing beyond this.  What happens if one transcends turya state? The self is replaced by SELF.  This transformative realization happens in a fraction of a second where near death-like situation is experienced. One is not the same person after that ‘second’.
Ṣoḍaśī mantra is superior to Pañcadaśī.  oḍaśan means sixteen and ṣoḍaśaḥ means sixteenth.  Ṣoḍaśī mantra is derived by adding one more bīja to Pañcadaśī mantra.  In fact, Ṣoḍaśī mantra consists of twenty eight bīja-s and formed like this. The first Om is excluded for computation, as all the mantras begin with .
1. Om
2. śrīṁ - hrīṁ - klīṁ - aiṁ - sauḥ: श्रीं ह्रीं क्लीं ऐं सौः (5 bīja-s)
3. om - hrīṁ - śrīṁ ह्रीं श्रीं (3 bīja-s)
4. ka – e - ī – la- hrīṁ ह्रीं (5 bīja-s)
5. ha - sa – ka – ha - la - hrīṁ ह्रीं (6 bīja-s)
6.  sa – ka - la - hrīṁ ह्रीं (4 bīja-s)
7. sauḥ - aiṁ - klīṁ -  hrīṁ - śrīṁ सौः ऐं क्लीं ह्रीं श्रीं (5 bīja-s)
If this mantra is observed, one can find lines 4, 5 and 6 are the Pañcadaśī mantra and each line representing one kūṭa of Pañcadaśī.  If lines 2 and 7 are observed, the bīja-s contained in the 2nd line are placed in the 7th line in reversed order.  For example, the last bīja in line two is sauḥ: and this is placed as the first bīja of the 7th line. This is called saṃpuṭikaraṇa or encasing of a mantra so that the power of mantra remains within the practitioner.
This mantra is known as Ṣoḍaśī because of sixteen bīja-s, each kalā (kalā means a part) representing a kalā of moon.  This is arrived at by adding Lakṣmī bīja śrīṁ (श्रीं) at the end of Pañcadaśī mantra.   These sixteen bīja-s are arrived at by considering each kūṭa of Pañcadaśī mantra as one bīja.  This way, lines 4, 5 and 6 are considered as one bīja each, thus forming three bīja-s.  The sixteen bīja-s are arrived by adding 5+3+1+1+1+5 (from line 2 to 7).  There are two in this mantra.  The first is not considered for calculation.  The second in line 3 is replaced by ātma bīja of the practitioner and this is decided by one’s guru.  Such a decision can be made by a guru if he is conversant with mantra-s and bīja-s.  A wrong bīja can destroy the practitioner. 
Ṣoḍaśī mantra is meant exclusively for liberation and those who seek liberation alone should be initiated in this mantraṢoḍaśī mantra is the ultimate of all mantra-s and there is no other mantra superior to this. Those who are initiated into this mantra are not supposed to prostrate before anyone except his guru.  Śaktī is worshipped in ten different forms and this is known as daśa mahā vidyā and ṣoḍaśī is one among them.  Ṣoḍaśī vidyā has too many prescribed rituals.
Like every mantra Ṣoḍaśī mantra also has curse removal mantra, also known as śāpavimocana mantra. All along this mantra is not revealed to all the aspirants. If curses on mantras are not removed, mantras will not fructify. Śāpavimocana mantra for Ṣoḍaśī mantra is given below for the benefit of sincere aspirants. However, one should obtain prior approval from one’s guru. Śāpavimocana mantra, which consists of three parts should be recited before the commencement of mantra japa. First part should be recited seven times, second part three times and the third part one time.
First Part – should be recited seven times:
 ई ए क ल ह्रीं  ī e ka la hrīṁ
 ह स क ह ल ह्रीं  ha sa ka ha la hrīṁ
 स क ल ह्रीं  sa ka la hrīṁ
Second Part – should be recited three times:
 ह स क ह स क ह ल ह्रीं ha sa ka ha sa ka ha la hrīṁ
स क ल ह्रीं sa ka la hrīṁ
ई ए क ल ह्रीं ī e ka la hrīṁ
Third Part – should be recited one time.
ह ल भ भ भ भ भ अ ha la bha bha bha bha bha a 

Full text of mantra japa is available in this link

Mahāṣoḍaśī mantra is explained in detail here.

Monday, April 16, 2012

PAÑCADAŚĪ MANTRA - पञ्चदशी मन्त्र - PANCHADASHI MANTRA


The main mantra of Lalitāmbikā is Pañcadaśī which consists of fifteen bīja-s.  A bīja need not be a single Sanskrit alphabet.  It could be a combination of alphabets.    For example, sa is a bīja and it is a single alphabet, whereas hṛīṃ is also a bīja but a combination of many alphabets.  Each alphabet in Sanskrit has a meaning.  If we take the first letter a in Sanskrit alphabet, it conveys many things.  It is the origin of (OM); it also means unification, non-destruction, etc.  The interpretation of meaning for such bīja-s mostly depends on the context in which it is used.  Pañcadaśa means fifteen.  Since this mantra has fifteen bīja-s, it is called as PañcadaśīPañcadaśī mantra consists of three groups consisting of bīja-s and each line is called kūṭa or group.  The three kūṭa-s are known as vāgbhava kūṭa, kāmarāja kūtā or madhya kūṭa and śakti kūtāVāgbhava kūṭa represents Lalitāmbikā’s face, kāmarāja kūṭa represents the portion between Her neck and hip and the last one śakti kūṭa represents the portion below Her hip.  The whole form of Lalitāmbikā is made up of these three kūṭa-s.  This is one of the reasons why Pañcadaśī is considered as very powerful.  These three kūṭa-s are joined in such a way that an inverted triangle is formed which represents Her yoni, the source of the universe. This is why this mantra is considered as highly secretive.  Vāgbhava kūṭa is the right side of this triangle, kāmarāja kūṭa the upper side and śakti kūṭa forms the left side of the triangle. 
Vāgbhava kūṭa consists of five bīja-s viz. ka-e-ī-la-hrīṁ
Madhya kūṭa consists of six bīja-s viz. ha-sa-ka-ha-la-hrīṁ
 śakti kūṭa consists of four bīja-s viz. sa-ka-la-hrīṁ
Thus, we have fifteen bīja-s of Pañcadaśī.  This mantra is not revealed by these bīja-s, but by the following verse in Sanskrit.
kāmo yoni: kamalā vajrapāṇirguhāhasā matariśvābhrāmindraḥ|
punarguhāsakala māyayā ca purucyeṣā viśvamātādividyā|| 
This is the verse where in the fifteen bīja-s of Pañcadaśī are hidden.  This is a clear indication of the highly secretive nature of this mantra.  From this verse, the fifteen bīja-s of Pañcadaśī are arrived thus.  kāman (ka) yoni: (e) kamalā (ī)vajrapāniṛ (la)-guhā (hrīṃ) ha (ha) sā (sa) mathariśvā (ka) abram (ha) indraḥ (la)|  punar (punar means again) guhā (hrīṃ) sakala (sa,ka,la) māyayā ca  (hrīṃ) purucyeṣā viśvamātādividyā.
The first kūṭa has five bīja-s ka-e-ī -la- hrīṃ.  The entire three kūṭa-s end with hrīṃ and this hrīṃ is called hṛllekha.  A lot of importance is attached to this hṛllekha which is also called as māyā bījaVākbhava kūṭa is also known as agni khaṇḍa and indicates jñāna śakti of LalitāmbikāKa means Brahma, the creator. e means Sarasvatī the goddess of jñāna. ī means Lakṣmī, la means Indra and hrīṃ means the merger of Śiva and Śaktī. The bīja ka is the root of kāma bīja klīṁ (क्लीं)ka also bestows peace and prosperity to the sādaka.  The next bīja e prevents misfortunes to the sādakaī bestows wealth and all good things to sādaka.  The bīja la gives victory to the sādaka.  Thus, the first four bīja-s give peace, prosperity, prevention of misfortunes, auspiciousness and a status like Indra.  This means victory to sādaka in every step he puts forward.  (Indra is the chief of all gods and goddesses and is victorious in all the battles against demons).  
 hrīṁ is made up of twelve letters.  H + r + ī + m and a binduBindu is a dot on the letter m ().   But this is not just a dot.  This dot comprises of ardacandra, rodhinī, nāda, nādānta, śakti, vyāpikā, samanā and uṇmanī.  Beginning from bindu and including these eight, is nāda (total nine).  This nāda comprises of two V-s one above the other (each V has two lines and two V-s together have four lines) and four dots each at the open ends of V and one dot on the top these four dots.  This is the combination of bīja hrīṁ.  More than these V-s and dots, the pronunciation is important.  There are specifications of length of timing for pronunciations of each bīja.  The entire kūṭa should be pronounced in eleven mātrā-s (a mātrā is the time taken for a winking, possibly lesser than a second).  There are guidelines for pronouncing the bīja-s.  The pronunciation of Vākbhava kūṭa should commence from mūlādhāra cakra and end at anāhata cakra, contemplating the entire kūṭa as the fire.
The second kūṭa is kāmarāja kūṭa or madhya kūṭa is to be meditated upon Lalitāmbikā’s neck to hip.   This kūṭa has the highest number of bīja-s, six.  They are ha-sa-ka-ha-la- hrīṁ.  Out of these, ka, la and hrīṁ have been discussed in the first kūṭa, leaving two new bīja-s in this kūṭa.  Out of the new bīja-s, ha has been repeated twice.  The first ha means Śiva; the second ha means ākāś element (Saundarya Laharī (verse 32) refers this second ha as the sun) and sa in this place means Viṣṇu.  With reference to the five basic elements, sa means air element.  The bīja ha is also known as eunuch bīja.  Probably this is the reason why the bīja hrīṁ refers to the union of Śiva and Śaktī.  In the first kūṭa, Brahma was mentioned, as the first kūṭa refers to creation.  In this kūṭa of sustenance, Viṣṇu is mentioned as He is the lord of sustenance.  This kūṭa should be pronounced in a time frame of 11.50 mātrā.  This kūṭa is to be contemplated from anāhata cakra to ājñā cakra in the form brightness that is equivalent to millions of suns.  This kūṭa is also called sūrya khaṇḍa and forms the second act of Brahman viz. the sustenance.  Since it is associated with sustenance, desire is attached to this kūṭa.
The third and the last kūṭa which is called śaktī kūṭa, has only four bīja-s.  This kūṭa is to be meditated upon the portion between hip and the feet of Lalitāmbikā.  The four bīja-s are sa-ka-la- hrīṃ.  The first kūṭa has five bīja-s, second kūṭa six bīja-s and the third has only four bīja-s.  Possibly this could mean that sustenance is the most difficult act and dissolution is the easiest act.  Vākbhava kūṭa refers to subtle intellect, kāmarāja kūṭa refers to preponderance of valour, wealth, fame, etc and the third kūṭa, the śakti kūṭa expands the conveyance of the previous two kūṭa-s. It can be noticed that two ha bīja-s in the madhya kūṭa is removed in this śaktī kūṭa.  This kūṭa is to be pronounced in a time frame of eight and a half mātrā-s.  The entire Pañcadaśī mantra should be pronounced in thirty one mātrā-s.  In the case of continuous recitation of this mantra, without leaving time gap between the kūṭa only twenty nine mātrā-s are prescribed.  But the time factor does not apply when the mantra is recited mentally.  This kūṭa is to be contemplated from anāhata cakra to the middle of the forehead in the forms of brightness comparable to the millions of moons.  There are nine stages from anāhata to the middle of the forehead.  These nine stages are nothing but the nine components of nāda which was discussed under hrīṃ.  This kūṭa is called chandra khaṇḍa and forms the third act of Brahman, the dissolution.  The dissolution is represented by the bījāla’ which means the destructive weaponries viz. vajra (thunder bolt), cakra (the wheel.  Possibly meaning the Sudarśana cakra of Viṣṇu), triśūla or trident of Śiva and the gada of Viṣṇu.  There are three hrīṃ-s in Pañcadaśī each representing creation, sustenance and dissolution.
Śaṃkarācārya also talks about the bīja-s of Pañcadaśī in a secretive manner in Saundarya Laharī (verse 32).   In the second kūṭa out of the two ha bīja-s, Śaṃkarācārya means sun instead of ākāś element.    The interpretations of the bīja-s differ from scholar to scholar.   It is also pertinent to note that chanting of one round of Pañcadaśī mantra is equivalent to three rounds of recitation of pūrṇa Gāyatrī mantraPūrṇa Gāyatrī means an addition of paro rajase sāvadom as the last line in addition to the existing three lines.