Cit-kalā चित्-कला (728)
Cit is foundational consciousness, the Brahman and kala means the power of consciousness that causes limitation in respect of activities (existence). If Cit is the Brahman, kalā (कला) is the power of divine. Kāla (काल) is different from kalā. Kāla means time. Śaktī is known as kalā as She is the power of Cit or the Brahman endowed with total freedom. Kalā power of Śaktī is slightly lower than the power of Her māyā. Kala forms one of the five coverings of māyā. Spanda Kārika (III.13) says “Being deprived of his glory by kalā, the individual becomes a victim of the group of powers arising from the multitude of words, and thus he is known as the bound one.” Kalā plays a major role in reducing the omnipotence of Śiva in an individual.
Brahman has got five important powers. They are cit (consciousness), ānanda (bliss), icchā (will), jñāna (knowledge) and kriyā (action). This Cit or Śiva (first person) betakes Himself into human (third person) and Śaktī (second person). Because cit is covered by many minute barricades and sheaths, we are unable to realize Him with ease. Knowledge makes us to understand these blockades and coverings, so that it becomes easier for us to remove them and move towards Him. Brahman is safely hidden amidst these covers. Kṛṣṇa says, (Bhagavad Gīta XV.7) “The eternal jīvātma (soul) in this body is a particle of my own being.”
This nāma refers to the power of the Divine in a human being. Her presence in our body is known as cit-kalā.
Ānanda-kalikā आनन्द-कलिका (729)
She is in the form of bliss basked by humans. This bliss is attained when the sheaths and barricades mentioned in the previous nāma are removed with the aid of knowledge. Ānanda means bliss and kalikā refers to a bud. This is a stage where bliss is about to be enjoyed. The bliss in this stage is in the form of a bud that is about to blossom. The previous nāma discussed about kalā, the first among the five important powers of the divine. The next power is bliss. Brahman alone shines as ānanda, and cit (bliss and consciousness) in conjunction with icchā, jñāna and kriyā śaktī-s prevails in man.
Bliss is not a mere happiness. Taittirīya Upaniṣad (II.8) explains bliss in an elaborate manner. It multiplies several types of happiness by one hundred and finally says that happiness of prajāpati (divinity presiding over procreation, protector of life) multiplied by one hundred times gives the happiness of (Lord of creatures, the Brahman, the Ultimate). Bṛhadāraṇayaka Upaniṣad also explains bliss (IV.iii.32) thus: “This is the supreme attainment, this is its supreme glory, this is its highest world and this is its supreme bliss. On a particle of this very bliss, other beings live.”
This nāma implies, that by establishing a divine link (devotion) with Her, She makes one realize the bliss at the right time to ultimately merge with Śiva.
Prema-rūpā प्रेम-रूपा (730)
Prema means love. She is the embodiment of love, the quality of being the Supreme Mother (Śrī Mātā). She emanates love.
Priyaṃkarī प्रियंकरी (731)
Because of being an embodiment of love, She causes love in humans. The cause of love is emanation, discussed in the previous nāma. Emanation is not possible if the source of emanation is not embodied with what is emanated. Sun cannot give light unless He is full of light.
It can also be said that She gives what is loved by humans. There are only two things that humans can love. One is salvation and another is material prosperity. She gives either one of them depending upon what is sought for. A man with knowledge asks for liberation and an ignorant man asks for material gains.
Nāma-pārāyaṇa-prītā नाम-पारायण-प्रीता (732)
Pārāyaṇa means repetition. This nāma could mean that She is fond of repeated recitation of Lalitā Sahasranāma. This can be inferred from the words of Lalitāmbikā when She asks Vāc Devi-s to compose and recite a verse in Her praise to Her liking. When Vāc Devi-s completed the recitation of this Sahasranāma, Lalitāmbikā was immensely pleased and extolled them. The benefits of such recitations are given in uttara bhāg or the concluding chapter of this Sahasranāma.
From a (अ) to kṣa (क्ष) are Her names. They are known as mātṛkā that are infused with tattva-s or principles. Please refer nāma 577 mātṛkā varṇa rūpiṇī. From ka to kṣa there are thirty five (consonants) letters and the first letter a (first vowel) is the 36th. Multiplying this 36 with 16 vowels, we get 576 and again this 576 is multiplied by 36, we get 20,736. Add with this the first letter अ, 20737 is arrived at. There are 20,737 combinations of letters that should be recited in either in a day, a week, a month, in six months (ayana) or in a year. This recitation is also called pārāyaṇa. She is fond of this pārāyaṇa as well. This is known as ghaṭikā pārāyaṇa.
Nandi-vidyā नन्दि-विद्या (733)
She is worshipped by Nandi. There are twelve main riṣi-s for Śrī vidyā (refer nāma 238). Apart from them, there are few more riṣi-s and Nandi is one among them. There is no specific information available whether this Nandi is the vehicle of Śiva or a sage. The great Tamil sage Tirumūlar addresses Śiva as Nandi. Śiva is also one of the riṣi-s of Pañcadaśī mantra. Generally Pañcadaśī mantra is initiated with Ānanda Bhairava as riṣi.
Naṭeśvarī नटेश्वरी (734)
Śiva is a great dancer and known as Natarājā. His wife is Nateśvari.
Saundarya Laharī (verse 41) describes this dance as nava rasa mahā tāṇḍava naṭam which means the great dance with nine types of rasa-s (nine types of expressions). This probably means Śiva, as the dance by a man is known a tāṇḍava and dance by a woman is known as nāṭya. In this context, She is referred to as the consort of Śiva.
Following are certain sounds generated when Śiva performs ānanda tāṇḍava: (source: Śiva tāṇḍava ilakkaṇaṁ - an ancient Tamil Scripture)
Janda dugu dugudugudugu dugugudu dugudugu
dumakiṭa kiṭadaga
jaṇuda jaṇuda dagī jaṇuda jaṇuda daga
jagaṇaṁ jaridaga jaguṇam naganaga
December 21, 2023 08:12 PM
Nandi-vidyā. Yesterday I was contemplating the Śrīcakra and the following question arose: what was Nandi's purpose in praying to Lalitāmbikā through Sādividyā? The answer that the Divine Mother gave me was that I should read the first verse of the Saundarya Lahari again. This verse says: "Only if in conjunction with the Divine Mother Śakti, Lord Śiva gains the privilege of becoming Īśvara and ruling the Universes, otherwise, Brahman is not even able to move. Knowing this, how dare anyone , who has not acquired any merit, salute or praise you, O Goddess! Who is worthy of being worshiped even by Brahmā, Viṣṇu, Rudra and others?" While contemplating on this verse I remembered that the preponderant Tattvas in Sādividyā are Sadāśiva and Īśvara Tattvas. What happens in these two Tattvas? It is in the Sadāśiva Tattva that the primordial desire of the Supreme Brahman to experience himself as many arises; It is in this Tattva that the sovereign desire to create and experience arises. In Īśvara Tattva, Lord Śiva is endowed with a specific Śakti or power that allows him to project the seed of the Universe or anything else in his mind, before it manifests in reality. Knowing all this, we can conclude that Nandi is the vehicle of Śiva or the power of Sādividyā. Having a vehicle means you can move around. For Śiva, freedom of movement means that the Nandi of Sādividyā transforms Nandi and the devotees of this Vidyā into Mantra-Maheśvara (great lords of the mantras) and Mantreśvara (lords of the mantra). It was through this Vidyā that Nandi gained the status of this specific Śakti which is the vehicle of Śiva. As Śiva is everywhere, freedom of movement means that he has the power to see the Universe separately from himself and modify it in any way he wishes. Sādividyā is kept discreet because of its greater potential for abuse. Of the three great Vidyās of Lalitāmbikā (Kādi, Sādi, Hādi), Sādividyā means "diversity", while the other two mean "unity" and "unity in diversity". Kādividyā means Śakti Tattva which is the greatest of all. Śiva and Paraśiva Tattva is absorbed by Śakti Tattva. The Divine Mother occupies the entire body of Śiva. Śakti becomes a kind of womb that surrounds Brahman and transcends it. Only in this way would she be able to measure Brahman and create: she completely envelops him and permeates everything. Who is superior, the measurer or the measured? Hādividyā has a concentration of Śuddhavidyā Tattva (unity in diversity). Hādividyā gives freedom and at the same time makes the body immortal. Whoever perfects Hādividyā makes his body immortal because he, together with his soul, identifies with Brahman. This Vidyā makes the devotee free and capable of performing the harshest penances because he becomes immortal. However, he can leave the body and adopt a new one, it doesn't matter. Your new body will always identify with Brahman and become indestructible. Unity in diversity means that I can be Brahman even in the diversity that is the body. Kādividyā does not grant liberation because that is not the highest aim of existence. The biggest goal is to play forever in different ways. Kādividyā gives infinite pleasure and enjoyment wherever the devotee is, in whatever worlds. It will never be boring because the creativity of the Divine Mother is infinite. In this Vidyā there is the idea of "unity". This means you will have fun, but guided by the divine will which is perfect, this is different from the "diversity" of Sādividyā and the "unity in diversity" of Hādividyā. When considered separately, these three form an inverted Yoni. When considered as one, these three form a Bindu. In my opinion, these 3 Mantras of 15 letters are the greatest. Other variations are dedicated to more specific but not higher purposes. Everything I said was inspired by the Divine Mother in the face of my doubt.
December 21, 2023 11:12 PM
Namaste Jothiji. My sincere gratitude and thanks for the reply. Is it mandatory to first achieve the 1008 repetitions for Atmaraksha mantra as you described? Can I do less than 1008 repetitions per day after completing the first 3 months cycle as you mentioned or will I have to maintain the 1008 repetitions daily after it? I will abide by your advice regarding Kritya shakti. I do not wish anyone harm; I just want to render the enemies doing the black magic defenseless against me and my family..we are innocent. Is there anything else to follow that you recommend while pursuing Mother Pratyangira's sadhana? Can i ask you what are the things and qualities in a devotee that pleases her the most? For the heat issue is there anything I can do to reduce it further? Thank you Jothiji. Pranaam.
December 22, 2023 07:12 PM
Can you tell me the meaning of this mantra aruṭperuñjōti aruṭperuñjōti taṉipperuṅkaruṇai aruṭperuñjōti and how to practice it correctly? Thank you.
December 30, 2023 02:12 AM
Thank you for your profound insight into this nāma and Sādividyā. Please continue to contribute and enrich our knowledge. Many gurus are actively seeking to study and practice Sādividyā, but are unable to do so due to its inaccessibility. We do hope that this is revealed for the benefit of all sincere seekers.
December 30, 2023 04:12 AM
To quote our learned commenter Tivra - "The first aruṭperuñjōti of the mantra means God as the force that transcends the universe and all descriptions (God became himself). The second aruṭperuñjōti of the mantra means God manifested as the universe and all forms within it. The expression taṉipperuṅkaruṇai brings the main quality of God which is Supreme Compassion. In this part of the mantra you are asking God to become you and you to become him. The Siddhar who sees the entire universe and the God who transcends it as his own self is the true omnipotent one. The third aruṭperuñjōti means the union of the soul (jeeva), God as the manifested universe and God as the supreme authority that transcends the universe and all descriptions. The great secret of this mantra is that the manifested universe is not seen as an illusion, but as a part of the transcendental God Himself. The Siddhar becomes the soul, the universe and the transcendental God simultaneously. Understanding this mantra is like cooking the knowledge of the Bhagavad Gita (Shiva) and the Tantras (Shakti) in a pot and transcending both. Compassion is the main part of the mantra because it is the all-embracing quality. People tend to say that God is one thing and not another, when in fact he is everything, because of his supreme compassion. In short, the mantra says that the soul, the manifested universe, and the God who transcends all these are all truth. None of them are illusion, all together they are the truth. The presiding deity of the Mantra wants to embrace the soul that recites it, but the soul needs to allow itself to be embraced through compassion, which is nothing more than accepting God himself (everything) as his own self. This is kind of hard in practice because we have a lot of glitches. A realized devotee in Sri Vidya is more likely to succeed because he has already overcome many obstacles. Swami Ramalinga said that before the descent of Grace Shakti into his soul he did not even know what left or right was, that he did not know anything. Compassion embraces everything, and with that he received the combined knowledge of everything that was, is, and will be, without having to go through the usual procedures for gaining knowledge. He received all knowledge through intuition of knowledge (Karma Siddhi), through direct seeing of knowledge (Yoga Siddhi) and through identification with knowledge, ie, he himself becomes knowledge (Jnana Siddhi). Therefore he said that compassion gave him the combined knowledge of all Yoga schools and paths. Putting all this together he gained the power to set in motion the 64,000 (sixty-four thousand) types of Maha Shaktis and their corresponding 688 crores of Maha Siddhis. This is Grace Shakti, the all-manifesting power of the Lord. A bad person lacks compassion, so it becomes impossible for him to attain. Only good people can achieve this. Anyone wishing to practice the above Mantra, keep in mind that Mantras are not tools. You must become the Mantra you recite. The Mahā Mantra I mentioned above requires you to change your attitude and act with compassion for all beings without exception. You must become the embodiment of compassion. If you believe that you are not capable of this, do not practice this Mantra. Purify yourself by other means first if you feel you are not ready. Grace Siddhi is completely different from Yoga Siddhi in that you can convince the deity with the power of your mechanical effort and little devotion. You will not be able to deceive God. Reciting this Mantra billions of times will be useless if you hurt other people by action or thought. There is no other way, either you become the embodiment of compassion or the Mantra will never work for you. I know it's hard. There is Shri Vidya for you to prepare beforehand."
December 27, 2023 12:12 AM
Rajyasiddhilakṣmi Mantra: śrīm hrīm klīṁ plūm aim hrim klim paum kṣim klim siddhilakṣmyai namaḥ klim paum hriṁ aim II Can somebody guide me about this RajyaSiddhilakshmi mantra and it’s source. Is she another form of Mahashodashi. Would we have a dhyana for this?