'Shree Vidya' in 'Soundarya Lahari'

 'Shreevidya' is incorporated in 'Soundaryalahari' written by Sri Shankaracharya. Who is this Shankaracharya is not very clear since there are almost five or six famous Acharyas of this name starting from 500 B.C, 1st Century BC and and 1st Century A.D and 6th or 7th Century A.D. Actually, it is something like the Veda that is 'heard' (shruti) than written from memory (smruti)! It is Lord' Shiva only who is believed to be the original source! It is stated that the original script was there in Kailasa with Lord Shiva. When a young lad wrote something about the beauty of Devi Parwati and went to show it to Shiva, the Lord pointed to the large volume and gave it to him. But, Nandi, the doorkeeper grabbed it back and only a few pages came in the hands of Shankara! This is the original Soundaryalahari. 

  The Text of Soundaryalahari is by itself Shreevidya. There is no difference between the two since the subject matter of both is the same. The First few verses describe the Sri Chakra. the Verses from 42 to 100 or 103 are symbolic presentation of the description of Devi. Here Devi is not a person, but personified 'Beauty'! There is much secret involved in the wordings and so far, no expert has decoded these secrets yet! It is difficult to express the beauty of Devi in words. Many of the Commentators have tried to bring out as much secret as possible form the scripts. Sri Chakra is a maze that one has to traverse to reach the ultimate! The centre of the Chakra where Bindu and trikona are located are symbolic of creation with Devi represented by 5 Triangles pointed downward and 4 triangles pointed upward. The Point or Bindu is the gross form of the subtle-most absolute silence (mahattanta shanta), an Abstract state of Parabrahman. Both parabrahman and Para Bhattarika are formless at this state and become explicit as Bindu and trikona in gross form on Sri Chakra. All that is created is outside of the Bhu Pura, (the City of the Dwellers) outside the three Squares with four openings!  Thus, the Sri Chakra is the central theme of both Shreevidya and Soundaryalahari.

 There are references to Soundaryalahari in some manuscripts on palm leaf Nandi Nagarakshara, written in Old Kannada Script. Later, commentators like Dindima, Jakkanamatya, Lakshmidhara Acharya and others have given different versions of Soundaryalahari. Etymologically, 'Shree' means, 'Rich' and 'Resourceful'. The esoteric aspect of 'Shree' is the 'Power' ('Shakti') behind creation, sustenance, dissolution and merger. In a way, Devi 'Shree' is the Knowledge, Information, Technology, and the Ability to Transform one to another (KITKAT). Everything is 'vidya', 'Knowledge'! But this is elaboration, dissipation, dispensing, or expansion called 'Vimarsha'. Shiva is 'purusha' and His creative power (kriya shakti) 'Shive' is 'vimarsha'. The purusha and prakruti, together create the entire phenomenal objective world of vyakti, vishaya, vastu prapancha. This is explained in the very Soundaryalahari of Sri Shankaracharya as "ShivaH Shaktya yukto bhavati...." This 'soundaryalahari is the 'Flow of Beauty'! This is also the play (lahari) of Shive who is Incarnate Beuuty! The Knowledge of the Cosmic entity is expressed in a nutshell in the single syllable 'SrIM'.  The syllable 'S' stands for the Deity Shree Para Bhattarika. Raja Rajeshwari, the Sovereign Ruler of the Universe. She commands Hara (H) Hari (R), and Virinchi (Im)- 'HrIM' to carry out the functions of creation, sustenance, dissolution, and merger of all that is created! This is the sum and substance of Srividya.

  Description of Sri Chakra takes away a larger part of the Text and will be dealt in detail later. Suffices it to state here that the Shiva as purusha is static and Devi is dynamic. Devi resides in Manipura and often comes down to muladhara chakra and svadhishthana chakra to create and goes back to stay in her Palace of jewels surrounded by a number of Attendants expressed in syllables, and symbols. Each and every Lotus Petal (padma Dal) of the Sri Chakra has to be explained carefully. Devi is guarded by nityas (the deities of Days and nights of the two Paksha Masa (each name for a day and night from First day, pratipada to Amavasya (New Moon) and again from first day (pratipada) to Full Moon (Pournima). The adept has to cross the three Square walls, and then the three Circles and then the outer Padma dala chakra and inner padma dala chakra and enter the inner precincts getting permission of Deities guarding the doors (Dvara Palikas). Finally, the Devi will come down to receive the child (shishu) in Her arms and take it Shiva, Finally, both Devi (Parvati) and the child (Ganapati) rest on Shiva's laps! 

(to be contd.)

'Meditation' in 'Soundarya Lahari'

 'Soundarya Lahari' has some of the most beautiful verses that several interesting secrets. The first 41 verses are extremely important and the verse 14 speaks about meditation on 'Sri Chakra'. Some important techniques of meditation are: mayukha dhyana, matruka dhyana, and bijakshara dhyana. There is also 'Bhuti tattva' (Principle of Five Elements- pancha mahabhuta tattva).

1. The Earth (Prithvi) is the base, the main support  'mula adhara 'chakra'. The bijakshara are: a -ha+ EM,  hrIM, shrIM, Em klIM hsou.

2. Jal (Aps)-manipura chakra-  All the 50+2 akshara ('a' to 'ksha') of Samskruta svara and vyanjana.a, ha, hsou, shrIM,

3. Agni (Fire Principle)- 'svadhishthana chakra'- 50 akshara (alphabets) + ou, ham saH

4. vayu (Air Principle)- 'anahata chakra'- 50 alphabets + yam, ram, lam, vam.

5.akasha- (Space Principle)- 'vishuddhi chakra' -  all alphabets except am, aH, - 5times +eM hrIM= seventy two seed letters.

6th Principle is 'manas'. ajnya chakra- 16 vowels (svara)- four times. 64.

 These will together make 360 seed letters/ powerful creative syllables/ bija akshara. Here, the Creative power of Shiva is 'e' , i.e., Shive. It (alphabet 'I' is also known as art of creation (abhivyakti)'kamakala'.

The adept should meditate on 360 bijakshara keeping in mind the sun, moon, fire, chit-shakti (jyotsna loka) with letters 'ham', 'saH'.

The maha mantra is: Om Ham sah so'ham svaha ||

This meditation may last up to 48 months since each chakra takes at least 6 months to attain some perfection and success (siddhi). The meditation starting from muladhara to sahasrar chakra will be 7 x 6= 42 months. Manas may take another six months or more! Thus, a person will get ashta siddhis at the end of this meditation, when done regularly with devotion and adherence to the rules/shastra.

There is Sri Krishnananda Ashram started by Sri Brahmananda from Belagavi in the early decades of last Century, about 22 km from Bengaluru city on the way to Airport near Chikka Gubbi Railway Station where this Meditation is taught. Seven caves for seven chakras with mantra inscribed inside is there and a Hexagonal structure with a pyramid also to sit inside and meditate. This will energize us in just two mins. 

(Chakra dhyana to be contd.)

[Ref. Sou. la. Ed. A. Kuppuswami].

Should we believe in Atrology?

 These days, the Facebook and News papers carry lots and lots of advertisements by astrologers and many give free readings on daily basis or weekly, monthly and annual forecasts for the twelve zodiac signs. But in England they say there are thirteen! What is this? Let alone, know our own, can any human being forecast the future happenings of others. Great Sage Bhrugu Muni is known for forecasts and he was cursed for defying Yama's authority to conceal the secret! It so happened that the Sage told that a certain person is due to die on such and such a day at such and such a time. That person took shelter under the sage and the Lord of death could not touch him. So the Lord Yama cursed him. The curse is very clear. Whatever the astrologers forecast that should not materialize! This makes any accurate forecast null and void!    

   It is interesting here to note that there was a discussion on TV Show regarding Astronomy and Astrology and the accuracy of Forecasts. The experts included the Scientist from the Nehru Planetarium, editor of the Astrological Magazine, and another astrologer. The scientist specialized in astronomy was emphatic about the inexact science of astrology. He did not find any meaning in the forecasts on the basis of the movement of stars and planets, particularly on different age groups over vast regions! He ridiculed that the astrologers treat the Sun, the Moon and the Planets on the same plane. However, the astrologers were vehement in their arguments that the twelve Houses (Gruuha) occupied by the Planets (Graha0 decide the benefits or adverse effects on the person born under a particular Star (Nakshatra) and the Constellation (Rashi). This is person specific and the date, time place should be very accurate. There isa compendium of a thousand horoscopes (Brihat Jataka) bySage Bhrugu Muni for reference.

   Now, the problem is that of fixing the correct date and time, Latitude and Longitude of the place. Astrologers who predict forecasts should not generalize and give the readings. If they say, a person of a certain Rashi is getting job or getting married shortly and the person is either a child of five or six years or aged more than 80 and lying in ICU? Similarly, the astrologers should remember that except the Moon all other planets have their movements of different speed and distance from the Sun and the earth. Moreover, the Stars are so far away that their distance is calculated in terms of Miles traversed  in a year (Light Year)@ 186000 Miles per sec during a year!  

    Hence, it is better to take the astrological predictions with 'pinch of salt', as they say? It is better to ignore, or at best take it as a sort of pre di(re)ction? 

Should we Go to Temples??

 There are magnificent temples, huge, well-designed, decorated according to Agama Shastra in many parts of India. The temples at Madurai (Meenakshi Devi), Kanchipuram (Kamakshi Devi), Chidambaram with thousand pillars (Nataraja), Tirupati Venkateshvara, Anantapadmanabha Temple at Tiruvanantapuram, Somanatha, Dwarka, etc. are all very famous. These are only a few to mention! However, there are the famous Sharada Temple across the LoC in Kashmir and the Vaishno devi at Khetri that do not have the temple structures of Dravidian style. The Pindi or Shalagrama mark the devi and a high pedestal is the seat of the Devi! As we go north, the people just keep a few stones one above the other and worship with a piece of red cloth with golden colour border. That's all! What s important here is just 'FAITH'. People develop a certain faith and practice their faith s a family or community tradition. Behind this 'faith' and tradition is the fear and desire. We pray God, the Almighty, to get our desires fulfilled and protect us!

  But the important question is: Should we go to temple to pray? What if there are no temples? The answer is simple. It is again the family tradition to go to temples, go on pilgrimage and visit shrines once in a while. Some families make it a tradition to visit their family shrines every year or on occasions to perform certain functions. It was the wish of most of the elders to visit the temples at Kashi and Rameshwaram before they die. Some went as far as Badrinath and Kedarnath in the Himalayas by foot! This tradition is there since times immemorial. Sri Shankaracharya visited the Pashupatinatha Temple in Kathmandu, Nepal, Sharada Temple in Kashmir, and others by foot several times. The famous temples are mostly located in places where geo-magnetism is very powerful, and these are called shakti sthal. There are many Shiva temples of Jyotirling like this. Now, it suffices here to state that the visit to  temples give solace, satisfaction, and feel a sense of protection from the tapatray= the three types of tapa, troubles and turmoil of life; one of Nature or Prakruti vikopa, second of neighbors, and the third of self-made commission and omissions!  

  Temple tourism is another pastime. Behind the construction is the design as laid by the Agama Shastra. The foundation and the structure are well defined. Prof. Salagrama Ramachandra Rao has written a beautiful account of these in his Shilpa Shastra, temple architecture. Jakkannacharya is a famous name in the science of sculpture. He has created marvelous idols. Th carvings on the walls of temples, particularly the erotic ones, have called for a special attention. Some say, it is symbolic that the devotees should give up these sensuous thoughts before entering the shrine. Some are of the opinion that these are chiseled to divert the attention of the people who are not having firm faith and devotion! In Konark, as the story goes the erotic sculptures were designed to attract or lure the invaders and kill them! The temple pillars are a wonder! The most important thing one should notice here is the lay-out of the Temple. This is of special significance.

   When we enter a temple, we notice two doors at the entrance. The first door is fitted with nail-like sharp metals to prevent forced entry and even elephants get hurt if they try forced entry! Inside is the place for drummers and musicians and then the door that leads to a vast open space. There is a small pandal of stone where usually the palki is kept before the deity is taken in procession. It is also used for functions like dance and music. Then there are five doors before one reaches the sanctum sanctorum (garbha gruha) where the deity is located. The front wall surrounding the temple is usually very high and the entrance has Gopuram with seven levels. These are so constructed that the morning Sunrays directly fall on the Deity!

   Symbolically enough, the seven doors are the seven levels of Consciousness that one has to cross to reach the highest nirakara, nirvikalpa stage! It is all like an annual temple Festival or Jatra. with fun and frolic. People come with families and fix tents, cook food, spend leisure time and wait for darshan!  Since long que is there, they wait and finally enter the temple! Symbolism: First, the outside stalls, hotels, and theatres for entertainment are the world at large. These are sense organs and their objects. Then enter the first door. This is determination to seek spiritual attainment. Second door is the firm mind and the door is the symbol of obstruction, as well as, a means to enter! Weak minds fail and give up if there is rush, go back to entertainment. Third door is the entrance into the main temple. Here, the mind tries to push the door and enters the door of Buddhi, and then the door of ahankara. These doors are all swirling doors that may throw back people who do not have firm faith and devotion. The successful ones who conquer mind and intellect and ahankar and turn to prajnya will get the inner door leading to sanctum sanctorum. Finally, the true devotee will have darshan of his Self! This is Atmasakshatkara and darshan! Thus, one has to cross the seven doors- horizontal and seven gopuras vertically, in order to reach the Brahmn.

   During the early centuries, the temples played important role as pathashala teaching Samskruta Bhasha, Shastra samhita, Ayurveda, Astrology, yoga, organizing lectures (purana pravachana), etc. and inculcating means of spiritual development as also conducting certain rituals. Now a days, the temples have become highly commercial ventures and place of social contact and gossip. The tragedy is that people engage themselves in personal dealings and discussions while the puja is going on! Tha Agama Shastra do not permit puja according to the will and wish of rich people and temple administration (treating VIPs.). The Priests (archaka) will perform archana and arti several times, or even whenever the VVIP want! This has reduced the status and value! Obviously, the modern day youth who think rational give up these traditions?

Pancharatra Agama about 'Jnyanodaya' and 'Moksha'.

 Agama Shastra Texts are not easily available to us. Hence, very little is known about the range and depth of spiritual knowledge depicted in many of these! Jayakhya Samhita is a very important Samhita that explains how the embodied jiva overcomes the limitations imposed by niyati-  time, space, and causality. It gives us a detailed explanation about yoga.  

 The illusory nature of the world or maya is the most powerful work of God. In the last few pages of Vishnu purana, we find how the illusion is created by Vishnu. The Jayakhya Samhita states that God has created the illusion as a result of past impressions, vasanas. The embodied jiva acquires the vasanas since birth and, as a result of that suffers running after the illusory world. The objective phenomenal world is not real in the strict sense of the term 'Real'! The Reality is different. All that change with Time and distance cannot be called real or true! The truth is unchanging, eternal, immortal, and permanent. Nothing is real that sense! Even the phenomenal objective material world created by God as prakruti sarga is not real. 

 It is stated that"the embodied jiva suffers due to the past impressions, the Vasanas." Since the vasanas are anadi, beginningless and knows no end, the embodied jiva gets entangled in its worldly existence! Instead of realizing its true nature and get itself liberated, it gets deeper and deeper into entanglements building up contacts, relationships, and running after the errands of the fickle mind using the senses. Even buddhi fails to check this due to the strong attachments of raga, dvesha, moha, mada, matsarya, and other qualities! Thus the embodied jive takes repeated births and deaths in pursuit of its unending desires and in the process acquires more prarabhda, sanchita and agami karma. Finally, God only comes to its rescue by sending a guru to lead it to light from darkness, from ignorance toknowledge from death to immortality. 

  Now the illusion is created due to the embodied jiva identifying itself with the physical body and the mind as its self! 'Jnyanodaya', or 'Realization of the True Knowledge', brings awareness of the embodiment of the Jiva! The moment it realizes this truth, that the Atman, Self, is not the body and mind, but a permanent entity, knowledge dawns and it is relieved from the bondage. The bondage (bandhana) of the body-mind complex identified with the ever-changing worldly objects, running after sensuous objects and unending desires of the flesh and senses will end the moment it realizes that the Self, the Atman, is pure. complete, and needs no external support or objects for its happiness. The jiva comes to know its very nature is eternal bliss! Thus, there arises a sense of reluctance. All desires cease and disinterestedness, nirasakti bhava, ensues! Vairagya or renunciation emanates from the awareness of the illusory nature of the world!   .

The most interesting aspect of the Jayakhya Samhita is the 'moksha'! It advocates 1. 'jnyanakhya' or acquiring the right knowledge, Knowledge of the Self, and  2. 'kriyakhya' -cleansing of the Mind by shoucha, satya, ahimsa, apathy (karune), dana, etc. and upasana (meditation). By the Grace of God, the embodied jiva gets released from repeated embodiments by taking recourse to yogabhyasa and right knowledge through satsang, svadhyaya, nidhidhyasana, mantrajapa, etc.  Finally, the jiva gets a chance to look towards God, try to seek his nearness (sannidhya), reach his abode (salokya), and even His appearance sarupya) and finally merge in Him (sayujya). Thus it  ends its journey on this mruthyu loka and returns to its abode to rest at the feet of the Lord.

How the Jiva takes a Body

   The  Pancharatra clearly explains how the jiva or jivatman takes the physical body. First, it is stated that the jiva takes body according to 'karma', due to the "Will of the God" Sri Hari Ichha!. The association of the jiva with the inert body makes the inert body appear as conscious and behave just like 'a piece of iron behaves when comes in contact with a powerful magnet"!

  Purushottama Vasudeva is of the 'shuddha sarga' creation. There is no creator to this Creator, and as such, "He manifests Himself"! He Him Self manifests as achyuta, satya and purusha. Hence, these three manifest aspects are n different from Purushottama. Purusha acts as 'inner controller' (antaryamin). Seated within, He inspires all Gods to work. It is He, who binds the jivas to the prarabhda or residual impressions, vasanas. The wonder of all wonders is that He the antaryamin only inspires the jiva to work for liberation. He inspires the jiva to take up to yogabhyasa, mantrajapa and such other sadhana to get out of the clutches or bondage of these vasana, erase the impressions!

 Thus, it is clear that the jiva/Atman/or purushottama as jivatman (purusha) takes an inert body! An inert body is like flesh, inert, not moving, but not dead! This is what is called 'halal'. Chaitanya or prana is not present in it. Now, the intriguing aspect is how does prana enter the inert body? As it is well known, a sperm impregnated in a 'cell' in woman's body multiplies and develops into tissues, organs and body in a matter of 9 months! It may be much less in animals and birds. Even if the egg is fertilized, the birth of a child is not assured! It is only when jiva enters the body that the heart starts working! The heart-beat once starts will not stop till the ripe old of several decades! The Energy aspect, the life-force, the pumping of air and role of Oxygen are all very intricate functioning of the body as directed by the antaryamin.

   Vishnu Purana, the Bhagavad-Gita, Shiva Purana, Padma Purana, Garuda Purana and many other scriptures reveal the nature of the jiva taking birth. It is expressly stated in the Gita that "The Supreme Lord only manifests as the Self of all"!  ayam Atma brahma | This is the Vedic doctrine. He, the Lord, Bhagavan Sri Krishna asserts that "He only exists, and nothing besides Him". As the story goes, the Lord created the jiva but it was not functioning! So, He entered into it! tad srushtva tadevaanu pravishat | As soon He, the Lord entered into His creation through the brahma-randhra and seated in the heart, the jiva started functioning as a prani. All the 72 000 Gods and Goddesses took position in the nerves and neurons, nadis of the jiva in order to serve the Lord seated in the 'hridaya' (Abode of Sri Hari). da i eve devah | 'da' means lift! The terms 'Deva' and 'devata', means that which holds up! The moment the Lord leaves the body, it falls apart!

  So, we have the mantra: Hari Sarvottama, Vayu jeevottama! He the Creator is within as well as, without, everywhere! So, who are, the tiny mortals in front of the supreme Lord of the Universe, seated as 'Anatryamin', the self, the core of all that exist?

 

Pancharatra Agama Shastra (Contd.)

  'Parabrahman', paramatman, is nirguna (without any attributes of qualities. Though 'gunatita', beyond all qualities (guna), He is sarvajnya (Omniscient/all-knowing), the bhoktru (Enjoyer) of all that is borne out of Him, as qualities (guna)! Jayakhya Samhita says, the Vedic sacrifices (yajnya), dana (giving gifts), svadhyaya (study of scriptures), satsang, and such other disciplines are useful in spiritual life. It further emphatically lays down that "Only jnyana (Knowledge) of Brahmn, Atman, the Self, will bring moksha. Jayakhya Samhita says, God, the 'paratattva' is Brahmn as stated in the veda. Brahmn is of the nature of pure consciousness, sat-chit-ananda and 'niralamba' (needs no support), self-effulgent, without any beginning or end (anadi and ananta). In fact, He the invisible, too subtle to be perceived by humans, is all powerful supports all that exists! His creation is of three types: Brahmasarga, Prakrutisarga, and shuddhasarga. The Brahmasarga is Chatumukha Brahma, the Creator is the manifest aspect of Vishnu who creates the phenomenal objective material world. The predominant aspects of creation are better explained in the 'Lakshmi Tantra' of the Agama Shastra where Devi Maha Lakshmi says, "She is the Sovereign Authority (Samrajnyi) and appoints Vasudeva, Sankarshana, Pradyumna, and Aniruddha to create the Great Sages, Devi Devata, Pitrus/manes and the prani/jivarashi of tamasa pravrutti! 

 After the 'Brahma Sarga' comes the 'prakruti sarga'. Here, the three Guna- sattva, rajas, and tamas act and react in permutation and combination in the functioning world. of tri-gunatmika or traigunya vishaya-vyakti-vastu prapancha.

 'Pradhana' is the first evolute of prakruti sarga. Sattva guna is predominant here and 'buddhi' or 'cosmic intelligence' operates. When 'rajoguna predominates, 'ahankara' manifests as the second aspect. Ahankara is of three types- prakashatma, taijasatma, and bhutatma. The 'prakashatma' produces the five jnyanendriya and the mind (manas). the taijasatma produces five karmendriya. And, the third one, bhutatma, produces the sukshmbhuta or subtle elements called tanmatra (the qualities such as shabda (sound), touch (sparsha), smell (gandha or vasana), taste (rasa or ruchi), and forms (rupa) grasped by the jnyanendriya.

Thus, the entire creation is the product of combination of these (as enunciated in teh Sankhya).

(to be contd...)