amma's sahasranamam and sothrams with great exp

8/17/2019 Amma's Sahasranamam and Sothrams With Great Exp

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hri Tripura Mahimna totra !

r harsha

Apr + ,,

aya aya Shan0ara 1

Srimatre Namah 1

Sri Chandramouleesh2araaya Namah 1

Sri 3a0shmiNrisimhaaya Namah 1

Shri Tripura (ahimna Stotra is a composition o% 4ishi 'urvasa the prince o% the sages. 5e 2as 6orn

to Atri (aharshi and Anasuya 'evi and is 0no2n to 6e an incarnation o% 3ord 4udra. A lesser 0no2n

%act a6out him is his association 2ith Srividya. 5e is one among the illustrious Acharyas o% the great

7idya. T2o o% the many variations o% Srividya are named a%ter him as 'urvaasa 7idya and 8rodha

9hatttaara0a 7idya. Also 3alitha Stavaratna popularly 0no2n as Aryaa '2ishati is a composition o%

this great sage. It is heard that the Navavarana oo;a manual used even today in 8anchi Shri

8ama0shi 'evi (ahasannidhaanam called the Chintamani 8alpam has 6een specially scriptured 6y

(aharshi 'urvasa. The present Stotra sho2cases his seamless devotion to (ahatripurasundari. This is

a highly technical hymn %rom the vie2 point o% Tantra shastra. It hints at the various technicalities o%

tantra in general and Srividya in particular. I 2ill try to translate the %irst %e2 verses 2ithout trying at

any place to give out the mantra cha0ra and poo;a Sam0etas 2hich can only 6e learnt 6y a o% Sridevi as the personi%ication

o% the three 8handas or 8ootas parts > o% Srividya.

Srimaatastripure araatparatare 'evi Trilo0e mahaa

SaundaryaarNava (anthanod6hava sudhaa praachurya varno;2alam 1

dyad6haanusahasranootana;apaapushpapra6ham te vapu5

S2aante me sphuratu tri0oNanilayam yotirmayam 7angmayam 11

5e Srimaata5 O divine mother o% the cosmos Te vapu5 (ay your divine %orm S2aante� �Sphuratu shine in my heart. No2 ho2 is this auspicious %orm o% Sridevi ? (aharshi says�dyad6haanusahasranootana;apaapushpapra6ham It has the radiance and 6eauty o% thousands o%�rising suns and %resh tender 5i6iscus %lo2ers. 5e also says SaundaryaarNava (anthanod6hava

sudhaa praachurya varno;2alam 5er divine radiance is li0e that o% the nectar that is o6tained 6y�churning the ocean o% 6eauty %ormed 6y uni%ying the 6eauty in all the three 2orlds. 5ere he indicates

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that Sridevi s divine 6eauty e@cels all the materialistic physical 6eauty that 2e see in this 2orld as�2ell in the 3o0ottara. She is the Supreme 6eauty o% the Aatman or ara6rahman 8amesh2ara > and

6eyond the reach o% senses li0e the physical sight 2hich can only perceive the dualistic impermanent

6eauty in this illusionary 2orld. The latter 6eauty is more an aspect o% 8amalaatmi0aa another

(ahaavidyaa aspect o% (ahatripurasundari. 8amalaa is 6eauty mani%est 2hereas (ahatripurasundari

is 6eauty unmani%est.

No2 6oth the ad;ectives apa ushpa and dyad6haanu indicate the reddishness o% Sridevi. Some

ignorant pathetic 7aishnavas they can surely not 6e called so since only one 2ho has realied the

Narayana as the e%%ulgent sel% can only 6e called a 7aishnava Others are mere de6ating dualists. >

depict this to mean Sridevi as o% 4a;asic nature. 9ut one has to care%ully note that this re%ers to the

6rightness o% Sridevi that is 6eyond rising and setting li0e the Spiritual Sun invo0ed in the great

%ormula o%

%or the vision o% the 2itness can never 6e lost 6ecause it is imperisha6le. It is the essential luster �Saatvi0a Te;as o% Sridevi. It only indicates the loveliness or divine 6eauty o% (ahatripurasundari as

8aama0alaa that reveals the essential nature in a red %lash during meditation. The 8undalini on

a2a0ening %lashes %orth li0e the red lightening through Sushumna and 6lossoms into the peaceBgiving

luster o% divine 6eauty compared to apa ushpa here.

The 2ord 7arna also means caste. There are 6asically only three castes as are the three 7edas� �the three


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!. I should ma0e him the constant o6;ect o% my eyes This indicates Savitar0a Samadhi 2here $ogi�e@perience deli6erative concentration.

,. I should ent2ine my lim6s to his (erging the 2hole 6eing o% universal a2areness in the $ogi� � Nirvitar0a Samadhi i.e. $ogi e@periences superBdeli6erative consciousness.�

+. I should a6sor6 him 2ith my 6eing (erging the 2hole 6eing o% the $ogi into Sridevi� �Savichaara Samadhi or re%lective concentration.

*. I should resort to oneness 2ith him (erging o% universal consciousness or Sridevi to 6e one 2ith�the $ogi Nirvichara Samadhi or super re%lective concentration.� �

These %our 0inds o% Samadhi are called Sampra;naata or Sa6i;a or 9ahirvastu6i;a Samadhi 6ecause

there is some support or impression 6i;a > still in the $ogi s mind. A%ter this state the $ogi� proceeds to gain in internal undistur6ed calm or euipoise called the Nirvi0alpa Samadhi. Also one

may remem6er the %our 0inds o% (o0sha in this conte@t Saalo0ya Trans%er to the 2orld o% the�3ord Saamipya Close pro@imity to the 3ord Saarupya Assimilation in 3ord s sem6lance and� � �Saayu;ya A6sorption in 3ord s essence.� �

The %orm o% Sridevi is also yotirmayam It is the congregate o% the lights o% the Sun (oon and�Fire. These three are said to 6e the three eyes o% Sridevi. They indicate the 8amara;a Sha0ti and

7ag6hava 8ootas o% Srividya respectively. These three e@ist in our o2n 6ody i.e in the microcosm.

The Agni mandala e@tends %rom (ooladhara to Anahata. Surya (andala e@tends %rom Anahata to

A;na and the Chandra mandala not to 6e con%used 2ith Chit Chandramandala > %rom A;na to

Sahasrara. Sridevi resides in the Chicchandramandala 6eyond these three regions o% dar0ness

alternating dar0ness and light and light in the region o% Sahasrara transcending the states o% agrat

S2apna and Sushupti. The three 8utas o% Srividya also have to 6e meditated upon in their respective

places as indicated. The three (andalas also re%er to araa Aparaa and araaparaa the %orms o%

2orship o% Sridevi adopted 6y Sadha0as according to their Sams0aras and capa6ilities.

5er %orm is also 7angmayam Since Sridevi is completely identical 2ith Srividya 9e it


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corresponding centers o% the su6tle 6ody. In 7ai0hari the 6reath and the sound current thought o% as

6eing nonBdi%%erent is centered in the throat. In (adhyama it is centered in the heart. In ashyanti its

po2er is in the navel. In araa it merges into Sushumnaa at the 4oot Cha0ra. There are three

additional levels o% speech 2hich correspond to the %irst three levels integrated into the %ourth

ma0ing seven in all. araaBashyanti is the level in 2hich transcendent speech or silence o% the mind

6ecomes e@pressed in pro%ound thought. araaB7ai0hari is 2hen it is e@pressed in audi6le speech. This

is the highest level o% speech 2hich occurs 2hen the human 6eing utters the 'ivine Eord in humanlanguage. This is the utterance o% the seer or the 4ishi %rom 2hich level the 7edas 2ere spo0en. The

middle level (adhyama is important as the central level through 2hich all other levels can 6e

integrated. The middle level o% speech in harmony 2ith the supreme i.e. araB(adhyama allo2s the

%ull integration o% 0no2ledge and delight in the spiritual heart. The illumined level o% speech allied

2ith the supreme i.e. araBashyanti allo2s %or the ma@imum development o% 2isdom.

Correspondence o% the 'asha (ahavidyas 2ith these %orms o% speech is as %ollo2s.

8ali is associated 2ith araB(adhyama 2here6y the outer and inner are meditated together in the

heart.

Tara is associated primarily 2ith (anipura Cha0ra also the tongue> 2hich is the center o% the

illumined stage o% speech called ashyanti. Since Om rises %rom navel to A;na Taara (a 2ho is

nothing 6ut Om0ara also moves %rom navel to A;na.

9huvanesh2ari resides in space all through the 6ody and also in the 4ight heart Cha0ra. She is mainly

associated 2ith araB(adhyama.

9hairavi li0e Tara also represents 7a0 or speech. 9ut 2hile Tara is illumined 2ord 9hairavi is the

Supreme 2ord araa. She resides as 8undalini in (uladhara. The original unarticulated %laming

represented 6y 9hairavi ta0es the shape and a human appearance through Tara. Conversely it can 6e

said that the highest energiation o% speech as Tara 6ecomes 9hairaviG the illumined 2ord turns into

the supreme light generating tremendous heat in (uladhara a2a0ening the 8undalini Sha0ti.

9agalamu0hi represents complete silence 2hich is also the complete stillness o% mind.

Chinamasta is resident in A;na Cha0ra a2ay %rom the realms o% physical sounds. She is o% the nature

o% the e%%ulgent light o% Aatman. As lightening she represents direct perception pure seeing 2hich

cuts through everything and reveals the in%inite 6eyond all %orms. She is the po2er o% sel%Bvision

2hich sacri%ices all o6;ects including one s o2n 6ody to the reality o% pure a2areness. She�represents AtmaB$agna. She may 6e associated 2ith ara thus.

'hoomavathi resides in the void 2hich is %ull o% speech and also at the same time 2ithout any sounds

at all. She indeed is (ahamaya.

8amala is associated 2ith araBashyanti level o% speech.

(atangi mainly represents 7ai0hari speech. She governs the ideas that 2e put into 2ords and there6y

our thin0ing process. As such (atangi encompasses all levels o% speech.

(ahatripurasundari resides in Sahasrara called Nishya6da 'esha. This is the realm o% the %ormless

eternal ara6rahman 6eyond all sensations attri6utes and %orms. She is the totality unmani%est. No2

2hat more can 2e descri6e a6out Sridevi 2ho is 6eyond thoughts 2ords and perception.

I am e@tremely sorry %or getting into details a2ay %rom the main topic. 5o2ever I hope you dear

%riends 2ho 2anted some in%ormation on this topic 2ill appreciate this e@tra tal0. I 2ill also mention


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the places o% meditation o% various deities in our 6ody as per some o% your reuests. For in%ormation

on meditation o% Navavarana deities in the 6ody one may please re%er to $oginihridayam.

Sudarshana Aghora 9hairava 8shetrapala ratyangira (ahamrityun;aya and Shara6ha these

deities 0no2n as the 'evataaspata0a must 6e meditated around the 6ody %or protection. One may

meditate on their %orms and mantras i% duly initiated into the 2orship o% these deities. Or else one

may pray and visualie deities 2ith Naama mantra.

(ahaganapathi and 9hairavi in (oolaadhaara

9rahma and


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Agni 7ayu Surya O4 � �

7asu 4udra Aditya� �

The three %ires : Ahvaniyagni sacri%icial %ire > and 'a0shinagni

crematory %ire>. These three %ires important in the li%e o% a person %rom 6irth to death indicate the play o% Sridevi in one s entire li%e. In $ogic parlance these three re%er respectively to heart %orehead�and 5ead.

The three po2ers Icchha volition > nana 8no2ledge > and 0riya activity >. These are indeed�9rahmi 7aishnavi and 4audri Sha0tis. These three are the important po2ers o% Sridevi to 6ring a6out

the 2hole mani%estation o% the universe. All the three po2ers are active in everything and every atom

o% all 6eings.

The three vo2el sounds : daata Anudaatta Svarit o% vedic chants.� �

5rsva 'irgha luta o% alpha6etic vo2els.� �

A0aara 0ara (a0ara o% ranava Om0ara� � �

The three 0ootas o% srividya

The three lo0as or %ields o% e@perience : 9hu5 Darth 9huva5 Space and Sva5 5eaven.� � �

The three Cha0ras : (uladhara Anahata A;na.� �

nanis the learned ones ta0e these to 6e ramaataa Authority ramaana Dvidence and rameya� � Theorem.�

The three eethas : aalandhara 8aamarupa urnagiri.� �

The three holy concentration o% Tirthas : Nasi0 ush0ara rayaaga.� �

The three spirits o% the universe :

Aum Tat Sat according to the 7edas.� �

Nara Shiva Sha0ti according to Tantra.� �

iva agat Ish2ara according to 7edanta.� �

Ida Sushumna ingala according to 8undalini $oga.� �

ast resent Future.� �

5ridaya 7yoma 9rahmarandhra.� �

Further Sri 'urvasa says araatparatare Sridevi is su6tler than the most su6tle and pervasive�Tat2as. Srimaata5B Srimaata is said to 6e the mothet o% even 3a0shmi the giver o% riches. In other

2ords she gives her devotees the highest 2ealth o% salvation called (o0shashree.


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5ere ad;ectives li0e Trilo0e (ahaa etc indicate the 7ag6hava 8oota o% Srividya. dyad6haanu etc

indicate 8amara;a0oota and yotirmaya etc indicates Sha0ti 8oota. This shlo0a can 6e e@plained in

various 2ays to drive mantras o% 9ala anchadashi and also the (ahashodashi Shat0oota 7idya o% Sri

4a;ara;esh2ari. Any 2ay as I stress every no2 and then these have to 6e received %rom Sri 2ho 0eeps a2a0e al2ays to 6ring a6out 2orld

play . It is there%ore the po2er o% a6solute %reedom that is ever present in 9rahmanda urusha. I� �am the consciousness li%e energy in living 6eings says 9hagavan in


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conception.

In the ne@t Shlo0a (aharshi praises Sridevi 2ho resides in the (uladhara Cha0ra and is the root

cause %or all 0no2ledge and (antras. 5e hints at the up2ard ;ourney o% 8undalini and invo0es Sridevi

in the central triangle in the pericarp o% the thousand petalled lotus at the Sahasrara.

Aadi0shaanta samasta varNa sumaNi prote vitaanapra6he

9rahmaadi pratimaa6hi0eelita shadaadhaaraa6;a 0a0shonnate 1

9rahmaaN'aa6;a mahaasane ;anani te moortim 6ha;e chinmayeem

Saushumnaayata peetapan0a;a mahaamadhya tri0onasthitaam 11

5e anani O 'ivine (other o% the trinity Aadi0shaanta samasta varna sumani prote (aharishi� �says that the letters o% the alpha6et starting 2ith A and ending 2ith 8sha are li0e priceless� � � �gems 2hich are studded into the roo% giving it a divine glo2 as indicated in 7itaanapra6he.

(aharshi is indicating here that Srimata stays in a mansion 2hich has the great gems o% (atri0as

studded in its roo%. Since (antras are 2ish %ul%illing they may rightly 6e called Chintamani. Thus

mother rightly resides in Chintamani


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them and reaches the Sahasrara. From the Chandramandala there then %lo2s the divine nectar or

8ulamrita 2hich moistens all the deities in the various Cha0ras through the A0sha (ala. Then the

a0sha mala loo0s li0e a divine garland o% chosen %lo2ers. This sight is not imaginary and many great

souls have con%irmed it 2ith their o2n e@perience. 8undalini then returns 6ac0 to (uladhara carrying

2ith her the ecstasy o% her communion 2ith aramashiva. This important topic has 6een thoroughly

discussed in the Shlo0a Sudhaadhaaraasarai5 in Saundaryalahari as also in the %i%th chapter o%� �

Tripurasara. 5ere (aharshi is praying to Sridevi 2ho ta0es a ride %rom (uladhara to Sahasrarasho2ers nectar and returns to (uladhara.

(aharshi invo0es in this shlo0a the divine mother as 8undalini. 5o2 is she? She is Chits2aroopini

o% the nature o% pure consciousness.

No2 another technical point to 6e noted here is a6out Shadadh2as. The entire universe consists o%

Sa6da su6;ective> and Artha o6;ective> aspects. This is a proli%eration o% S2aatantrya Sha0ti or araa

7a0 in si@ paths or courses 0no2n as Shadhaadh2a. Three o% these are under 7aacha0a indicator>

side and the other three are under the 7aachya indicated> side. The triad on the 7aacha0a side are

0no2n as 8aalaadh2a o% temporal order> and the triad on the 7aachya side are called 'eshaadh2a

o% spatial order>. The three Adh2as o% each o% these t2o groups correspond to the emanation o%

ashyanti (adhyama and 7ai0hari stages %rom araa the supreme 'ivine Dnergy. They may 6e

ta6ulated as %ollo2s :

7aacha0aadh2a Su6;ective cycle o% creation> :

!. 7arnaadh2a the path o% letters or alpha6et.�

,. adaadh2a consists o% 2ords and sylla6les.�

+. (antraadh2a consists o% (antras and sentences.�

7aachaayd2a O6;ective cycle o% creation > :

!. 8aalaadh2a B consists o% the %ive 6oundaries o% Tat2as namely Santaatita Saanta 7idya ratishtaand Nivritti.

,. Tat2aadh2a complete system o% +" tat2as as prescri6ed in Tantras and Agamas.�

+. 9huvanaadh2a Com6ination o% !!J 2orlds. The Tantras hold that the total num6er o% 2orlds is�!!J 2ith each 2orld having trillions o% 2orlds in itsel%. The num6er thus ends up 6eing in%inite.

The science o% Shadhad2as is re%erred to in 6oth Saiva and Sha0ta 2or0s 6ut is a particular

characteristic o% Sham6hava 'arshana in 2hich Shaiva and Sha0ta 'arshanas are synthesied. At the

level o% araa 7a0 Sa6da and Artha or the 2ord and its meaning are in a state o% indistinguisha6le

unity. These 6egin to di%%erentiate 2hen mani%estation 6egins to ta0e place. It is to 6e noted care%ully

that the Sadhadh2a is meant %or the process o% dissolution to the state o% arasha0ti %or the purpose o%

realiing the


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cycle .�

Sadhadh2as are li0e 0notty dense %orests 2hich have to 6e crossed to attain %reedom o% the nonBdual

Supreme Sel%. These also correspond 2ith the Si@ $ogic char0as. These are 6urnt to ashes 6y the rising

o% a2a0ened 8undalini %ire 2hich is said to 6e li0e 8alagni. K On classi%ication o% the universe into

3o0as or %ields o% e@perience 8alaagnirudra 9huvana %orms the 6ottom 2here the gigantic %ire is

6urning al2ays. Its %lames are 6urning do2n2ards 6y the command o% 3ord Shiva till the universaldestruction ta0es place. Then again 6y 5is command the %lames turn up to 6urn and dissolve the

universe upto Tapolo0aL. 9odha 0undalini covers the Adh2as and raana 8undalini pierces the

Cha0ras.

8undalini is Chit Sha0ti the li%e %orce or the po2er o% consciousness %rom 2hich alone originate the

currents o% energy. The aim o% Tantra is to control and regulate these currents ti ma0e them %lo2 to

su6limer channels 6y the Tantric 8undalini $oga. The ego is the main o6struction in the %lo2 o% this

Dnergy to2ards the right course 2hich leads to 6liss eternal 6eauty peace and unsurpassa6le ;oy.

8undalini e@presses itsel% through the path o% the $ogi nerve system. 8undalini is already hal%B

a2a0ened in every individual maintaining normal li%e in the 6ody. The more it is a2a0ened the more

6eauty more ;oy and more li%e there is.

rana 8undalini 2or0s at physical level Nada 8undalini at mental level and 9odha or nana

8undalini at spiritual level. 8undalini is also classi%ied on the 6asis o% its place o% residence.

!. Adhah 8undalini it is the po2er o% primordial e@istence lying dormant at the (uladhara. It is�the cosmic li%e that underlies all organic and inorganic matter.

,. rdh2a 8undalini it has the entrance at the 9rahmarandhra. It is the place o% union o% Ida and�ingala at the A;na Cha0ra 6et2een the t2o eye6ro2s.

+. araa 8undalini it is the transcendent state o% aramashiva. In human it is recognied as (ount�8ailasam in Sahasrara and 6eyond.

Also (echa0aa6ha Tantra gives some other names to the si@ char0as and these are very meaning%ulsigni%icant names. Nada Cha0ra at (uladhara (aya Cha0ra at the navel $oga Cha0ra at the heart

9hedana cha0ra at the 3am6i0a or the palate this cha0ra is %reuently re%erred to 6y te@ts dealing 2ith

3am6i0a $oga. Sri 7idyashan0ara (ahas2amigal o% Sringeri Sarada eetham is eternally a6sor6ed in

3am6i0a $oga Samadhi to this day in the %orm o% Chaturmurtish2ara Shivalinga a6ove 2hich a

6eauti%ul temple o% Shiva has 6een constructed. This is called 7idya Shan0ara temple. The great 'ipti Cha0ra at the 9ro2 center

and Santa Cha0ra at 9rahmarandhra.

The num6er si@ is very signi%icant. It is most commonly mista0en to 6e S2adhishthana Cha0ra at most

places. This ho2ever may indicate the inner course o% Sricha0ra and should 6e understood %rom an

e%%icient


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6ecause they are endo2ed 2ith the characteristics o% e@pansion and contraction li0e a lotus. This 5rit

8amala is called Amrita 9i;a. This practice leads $ogis to agadaananda state.

According to the great saint S2ami 3a0shman oo advanced $ogis e@perience 8undalini in three

states. The %irst is the tranuil state and remains limited to (uladhara. This state 2or0s in all created

6eings. Ehen the 0undalini gets a2a0ened either 6y ranayama or in the classical 2ay o% constant

practice or uninterrupted %eeling o% the per%ect ness o% I consciousness it is called Adhah�8undalini. A%ter this state 2hen 8undalini li0e lightening gives a sudden and straight %lash and rises

through the path o% Sushumnaa to 9rahmarandhra it is called rdh2a 8undalini.

ractice o% meditation on the t2o spots is called Aadyanta0oti Ni6haalana e@plained in araatrishi0aa.

Aadi0oti is called 9ahird2aadashaanta and Anta0oti is called Antard2aadashaantia 2hich may

respectively understood as Adhah and rdh2a 8undalinis. Their union is the Shat0ona (udra o%ten

re%erred to as Shatpatra 8amala. The yogi is advised to meditate on the locus o% a point 2hich has

neither 6eginning nor end and e@panding the %i%teen vo2els resides in the heart lotus o% Shiva 2ho is

the si@teenth. The seventeenth 8alaa is the un2avering repose called 9indu0alaa 2here the

movement o% 6oth rana and Apana ceases. This is called Somaamsham. This is the main signi%icance

6ehind Tarpana o% (ahasaptadashi Nitya even 6eyond the Shodashi Nitya during the course o% Nityaa

8alaarchanam. The correspondence is to Turiyaatiitaa and Turiyaa. 9y practicing SomamaSham 6y

vie2ing all o6;ects o% the 2orld as nothing 6ut the mani%estation o% the araa9i;a Sauh or the third

8oota o% Srividya 2ith or 2ithout the %inal Shodashi 8alaa depending on one s uali%ication> one�attains the agadaananda 'asha the monistic state o% sameness o% the Supreme sel% unconditional�and unhindered. This is Supreme 9liss Sha0tipata o% Shiva.

7ery %e2 advanced $ogis %ind repose 6y a grace%ul 0nac0 in the steadiness o% 6reath a%ter a long and

constant practice. 5ere 2e tal0 a6out the ne@t alternative i.e the ranayama. This coveted e@perience

o% a $ogi is called rdh2a 8um6ha0a %lo2 o% super consciousness. ust as churning curds results in a

6all o% 6utter 2hich 0eeps %loating and simultaneously increasing in volume on the sur%ace o% the

churned mil0 so does re%ined intellect i.e. a2areness o% supreme consciousness %loat %ree %rom any

malignancy o% duality. The t2o principal %unctions o% the vital airs are e@halation and inhalation.

Among human 6eings some $ogis o%%er the act o% inhalation into that o% e@halation. There are still

others 2ho o%%er inhalation into e@halation. KNo2 these esoterically re%er to the !* th and !M th 8riyaso% the Siddha tradition. (any 8riya6ans are %amiliar 2ith this I suppose. It is no2 0no2n that 3ahiri

(ahasaya taught a total o% J 8riyas to a chosen %e2 among his vast num6er o% Chelas. There are ),

8riyas in all 2ith some 0no2ing upto ,M 8riyas in the contemporary times. I do not 0no2 a6out the

higher 8riyas since all I have 6een taught are %irst t2enty %ive 8riyas o% 2hich Sri Sri . The %inal t2o o% the ,M are the Samhara 8riya 6y 2hich a $ogi may e@it

consciously via the 9rahmarandhra> and 9rahmamelana 8riya also 0no2n as Ananda 8riya (aha

8riya Samadhi 8riya 8ulaamrita 8riya Niraalam6a 8riya etc 6y di%%erent traditions. I% any one has

in%ormation on higher 8riyas please share it 2ith me.L These t2o paths re%er to 'evayaana or uttara

maarga and itryaana or 'a0shina maarga. 9ut there is a superior path 6eyond these t2o. This is

called the 9hairavi stage 2hich results in 8riyaa Shoonyata. I thin0 this is too complicated to 6e

discussed in this conte@t and hence I 2ill leave it at this. $aana means vehicle or chariot in Sans0rit.

As a ver6 it means moving or riding. In $ogic parlance it re%ers to entering the Sushumna. One may

%ind entrance to the 4oyal path o% Sushumnaa in di%%erent 2ays and 6y di%%erent means. Ta0ing

'evayaana 2ay 2ith the in%erior means o% Aanavopaaya one has the predominance o% rana egress

and 2ith Sa0topaaya one is in%luenced more 2ith 0no2ledge o% the sel%. Ta0ing itryaana 2ay 2ith

the In%erior means o% Aanavopaaya one has the predominance o% Apaana and in Saa0topaaya one

%inds it in action. 9ut the highest means is the Sham6havopaaya 2here the devotee 0eeps constant

touch 2ith the 'ivine in the 6ipolar process o% ra0asha and vimarsha i.e the predominance o% Shiva

and Sha0ti respectively. 5e ever moves in and as 'ivine.

To conclude let me uote a small meditation %rom The $oga Tat2a panishad also mentioned in


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'hyana6heda Tantra.

There are %ive elements earth 2ater %ireB areB ether. For the 6ody o% %ive elements there is a� � �%ive%old concentration. From %eet to the 0nees is said to 6e the region o% earth. It is suare in shape

yello2 in color and has the letter 3am. Carrying the 6reath 2ith 3am along the region o% the earth i.e.

%rom the %eet to the 0nees and contemplating 9rahma 2ith %our %aces and o% golden color one should

meditate here.

The region o% 2ater is declared to e@tend %rom the 0nees to the anus. The meditation $antra is semiB

lunar in shape and 2hite in color. The 9i;a mantra here is 7am. Carrying up the 6reath along the 0nees

up to anus 2ith the 9i;a he should meditate upon lord Narayana having %our arms and cro2ned head

as 6eing o% the color o% pure crystal as dressed in orange clothes and as decay less.

From the anus to the heart is said to 6e the region o% %ire. Fire is triangular in shape o% red color and

has the 9i;a 4am. 4aising the 6reath made resplendent through the 9i;a 4am along the region o% %ire

he should meditate on 4udra 2ho has three eyes 2ho grants all 2ishes 2ho is o% the color o% midday

sun 2ho is smeared all over 2ith holy ashes and 2ho is o% a pleased countenance.

From the heart to the middle o% the eye6ro2s is said to 6e the region o% air. Air is he@agonal in shape

6lac0 in color. It shines 2ith the 9i;a $am. Carrying the 6reath along the region o% air he should

meditate on Ish2ara the omniscient as possessing %aces on all sides.

From the center o% the 6ro2s to the top o% the head is declared to 6e the region o% ether. It is circular in

shape smo0y in color and shining 2ith 9i;a 5am. 4aising the 6reath along the region o% the ether he

should meditate on Sadashiva in the %ollo2ing manner as producing happiness as o% the shape o%�9indu as a shining pure crystal as 2earing a crescent moon on the %orehead as having %ive %aces ten

hands and three eyes as 6eing o% a pleasing countenance as armed 2ith all 2eapons as adorned 2ith

all ornaments as having and the goddesses 0no2n as $oginis.

5e o6tains the po2er o% 8hechari.

5e 2ho also contemplates on the hidden 9analinga in the heart center> o6tains 8hechari 9huchari

and all other Siddhis and 6ecomes a Shivayogi. �

In the ne@t verse Sri 'urvasa praises the 7ag6hava 9i;a 2hich is the essence o% 9aala 7idya 2hich in

turn in the su6tlest essence o% the entire universe o% sounds. This 9i;a is not to 6e thought as di%%erent

%rom 7agh6hava 8oota the %irst part o% Srividya. Though Sam0etasara 7idya 9ala 7idya and

Srividya have di%%erences in the %ormation o% the mantras there is no di%%erence in the deity invo0ed

there6y. All these invo0e the supreme mother (ahatripurasundari. 5e descri6es Sridevi as one uni%ied

(agna mater 6eing the essence o% all the three a6oveBmentioned 7idyas.

7ande 7aag6havamaindavaatma sadrisham nedaadi vidyaa giro

9haashaa5 deshasamud6havaa5 pashugataa5 Chandaamsi saptas2araan 1

Taalaan anchamahaadh2aniin pra0atayatyaatma prasaareNa yat

Tad6ee;am pada vaa0ya maana ana0am Shree (aatri0e te param 11


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5e Shri (aatri0e O divine mother 2ho is o% the %orm o% the letters o% the Alpha6et i.e. (atri0as Tat�te 7aag6hava 6ee;am aham vande I 6o2 do2n to the great 7ag6hava 9i;a 2hich is o% the %orm o%�7ag6hava 8oota hidden in your 7idya. Since Srividya is the su6tle %orm o% Sridevi 2ithout any

di%%erence 6et2een the t2o (aharshi 6o2s do2n to Srimaata 2ho is o% the %orm o% 7ag6hava 9i;a.

No2 ho2 is this 7ag6i;a? Aindavaatma Sadrisham yat it resem6les the lunar disc. 5ere (aharshi�is indicating the lunar disc or Chicchandramandala in Sahasrara and not the Chandra (andala that

e@tends %rom A;na to Sahasrara. The deity to 6e meditated in this (andala is (ahaa 9hagamalini.

Svaatma rasaarena pra6haavena idam sarvam sha6da ;aalam pra0atayati 6y the virtue o% its innate�uality o% 6rilliance and luster it spreads itsel% as a nectarine %lo2 in the entire universe causing the

appearance o% entire 2orld 2hich is made up o% in%inite sounds. 9y the virtue o% its nectarine %lo2 it

gives rise to all possi6le sounds and music and hence the entire universe 2hose evolution o% sound or

Sha6damayee Srishti has 6een dealt 2ith 6e%ore. 4igveda and the other three 7edas 2ith their in%inite

num6er o% Shaa0haas or 6ranches and su6B6ranches various languages in various countries li0e

Sans0rit ra0rit aishaachi etc. the various sounds made 6y various 0inds o% animals numerous

Chandas or meters li0e Anushthu6h he %urther praises the e%%icacy o% this unsurpassa6le 9i;a as 6eing capa6le o% granting great

poetic capa6ilities and scholarship.

Trailo0ya Sphuta mantra tantra mahimaam naapnoti Shash2at vinaa

$ad6ee;am 7yavahaara ;aalama0hilam naastyeva maatastava 1

Ta;;aapya smarana prasa0ta sumati5 sarva;nataam praapyata5

Sha6da6rahma nivaasa 6hootavadano indraadi6hi5 spardhate 11

5e maatah O mother mine Tava yat 6i;am vinaa a0hilam vyavahaara ;aalam naastyeva 2ithout� �the po2er o% your 7ag6hava 9i;a no day to day 2orldly transactions 6ecome possi6le. Since it is the


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source o% all sounds and also the 2orld 2hich is a composition o% sounds 2ithout it nothing 6ecomes

possi6le. Trailo0ya Sphuta manta tantra (ahimaam naapnoti Shash2at vinaa 2ithout the po2er o%�7ag 6i;a all the (antras Tantras and the eighteen 7idyas that shine 6rilliantly in the three 2orlds

6ecome e%%ect less. It is said in rasupta9hu;agotthaapana Stotra that all mantras arise %rom the nails

o% the %eet o% Sridevi and %rom the devotee s heart. Find their 2ay 6ac0 to Sridevi s lotus %eet.� �5o2ever Srividya 2hich is reputed to 6e the su6tlest essence o% all the seven crores o% mantras has its

origin %rom Sridevi s (uladhara as araa va0 and %lo2s out as 7ai0hari. The entire creation o% the�2orld is hidden right here. Sri 'urvasa says here that all the 7idyas and mantras gain their prescri6ed

e%%ects only due to the po2er o% 7ag6hava 9i;a. Ta;;aapya Smarana rasa0ta sumati5 one 2ho�chants this 9i;a and meditates on its true import 6ecomes a Sumati i.e. his mind or intellect 6lossoms.

5e attains complete purity o% mind. Thus puri%ication and the resulting stillness o% minds are e%%ects

o% chanting 7ag6hava 9i;a.

Further Sarvagnataam praapya Such a devotee also 6ecomes Sarvagna or all 0no2ing. No2 only�Ish2ara is all 0no2ing. There%ore the devotee also 6ecomes one 2ith the supreme 9rahman 2ho

alone is allB0no2ing. Sha6da 9rahma nivaasa 9hoota vadana5 Indraadi6hi5 spardhate having�himsel% 6ecome the %ace o% Sha6da 9rahman competes 2ith even the immortals li0e Indra and others.

Sha6da 9rahman is the source o% energy %or all living creatures and the source o% all %orms o%

0no2ledge. The devotee 6ecomes one or realies the sel% as this Supreme Chaitanya.

It has 6een 2onder%ully e@pounded in Nityaashodashi0aarnava a part o% 7ama0esh2ara Shastra as to

2hat this 9i;a does to the sincere devotee 2ho having received it duly %rom Sri


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No2 he sings the glory o% 8undalini 2ho is present as the (aatraa a6ove the 7ag6hava 9i;a in the

ne@t verse.

(aatraayatra viraa;atetevishadaa taam ashtadaa matri0aam

Sha0tim 0undalinim chaturvidhatanum yastat2avinmanyate 1

8o vidyaa0hila ;anma 0arma duritaranyam pra6odhaagninaa

9hasmee0ritya vi0alpa;aalama0hilam maata5 padam te vra;et 11

5e maata5 O auspicious mother 1 atra yaa maatraa ati vishadaa viraa;ate he is here invo0ing the� �letter that is e@pansively present in the 6eginning o% 7ag6hava 6i;a. No2 the 9i;a Aim is %ormed 6y a

I a 6indu = aim. The %irst letter here is thus A the %irst o% all alpha6ets. As the Sruthi says� �A0aaro vai sarvaa vaa0 this A 0aara or letter A is the 6asis and origin o% all other (aatri0a� �

letters. Since the entire universe is Sha6damayee and 7arnamayee i.e. composed o% sounds and letters

the letters is li0e the main seed %rom 2hich the 7arnamayee universe sprouts and gro2s. Taam

maatraam that letter Ashtadha this letter also trans%orms into the categories o% letters namely A� � 8a Cha Ta ta a $a Sha each o% this group presided over 6y the eight 7agdevis� � � � � � �

7ashini 8amesh2ari (odini 7imala Aruna ayini Sarvesh2ari and 8aulini respectively.

(aatri0aam so this single letter trans%orms into the entire alpha6et and hence is re%erred to as�(atri0a Saras2athi the personi%ication o% the entire 7arnamaalaa.

(aharshim calls the letter 2hich is nothing 6ut a %orm o% Sridevi as Sha0tim meaning to say� �this supreme po2er is 2hat is responsi6le %or the %ive%old activities in the universe.

This %ive%old glory o% araam6a is as %ollo2s:

!. Srishti Act o% creation.�

,. Sthiti Act o% protecting the mani%estation.�

+. Samhara Act o% 2ithdra2al o% the mani%estation.�

*. Tirodhaana or 7ilaya 7eiling o% the sel%.�

M. Anugraha


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M. Ehen all dou6t and any other e@perience o% the time are 6urnt to sameness 2ith the %ire o%

consciousness the $ogi enters the state o%


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Sridevyai Nama5 11

aya aya Shan0ara 1

•

amma's sahasranamam and sothrams with great exp

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