Atmananda lahari

SLOKA -65 Victory and Control over Words 


रणे जित्वा दैत्या नपहृत-शिरस्त्रैः कवचिभिः
निवृत्तै-श्चण्डांश-त्रिपुरहर-निर्माल्य-विमुखैः ।
विशाखेन्द्रोपेन्द्रैः शशिविशद-कर्पूरशकला
विलीयन्ते मातस्तव वदनताम्बूल-कबलाः 

rane jitva daityan apahrta sirastrah kavacibhir
nivrttais candamsa tripuraha nirmalya vimukhaih
visakhendro pendrais sasivisada karpura sakalah
viliyante matas tava vadana tambula kabalah

Word to Word Meaning

raṇe jitvā daityā – victorious in war with demons

 apahṛta śirastraiḥ – having taken their head gears 

kavacibhiḥ – remaining only with armors on their chest

snivṛttaiḥ – returning (from wars)

caṇḍa aṁśa – that portion meant for

Caṇḍikeśvaratripura Hara nirmālya vimukhaiḥ – ignoring the remains of Śiva’s food (which is meant for Caṇḍikeśvara)

viśākha Indra upendraiḥ – Skanda (son of Śiva), Indra, Viṣṇuśaśi viśada karpūra śakalāḥ – camphor, (edible camphor) as pure white as moonvilīyante – melting away (due to proper chewing)

mātaḥ – O! Divine Mother!

 Tava – Yours

vadana tāmbūla kabalāḥ – mouth full of betel leaves.

 The gist:  Oh Mother! the mouthfuls of betel leaf and areca nut with fragments of camphor white as the moon, from your mouth, are dissolved (by chewing) by Visakha, Indra, and Upendra, who has returned, having won the Daityas in battle, who have removed the helmets and armor and who are averse to the remnants of offerings to Siva, which is the share of Chanda (alone). 

According to Satyanandanatha, this mantra is the praising of all the divinities to Ambal. O divine mother all the divinities have gone to fight. After winning their wars against demons, as their respect to you, they have removed their crowns and they forget and go to Ambal t have the portion of Tamboola mixed with camphor. This mantra speaks about the Supremacy of Parashakti. All tantra shastras can’t dispute the Soundarya Lahari Tantra Shastra. All these tantras, though they say Shiva-shakti are inseparable, Supremacy is attributed to parashakti. Skanda is said to be the mythical son of Shiva and Shakti. He along with Indra and Vishnu is known killed, tarakasura, padmasura, and other demons. When we look at kundalini yoga or awakening, Ganesha is said to be at mooladhara. In mooladhara, only shakti is there and always shakti tries to rise up to Sahasrara. Skanda, Indra, and Vishnu are responsible to destroy the demons inside us. We are humans and we will have demons and divinities. They fight each other every day. Always it is the demons that win over. These demons are not but Kama, krodha, Madha, matlasya. These demons are repeated sinners. These demons within us should be annihilated to maintain proper balance. One she can direct Skanda, Indra, and Vishnu can annihilate these demons. we need to pray to parashakti. Having followed the direction of parashakthi, a report has to be submitted to Ambal. As they are eager to report. They remove their crowns to mark respect to Ambal. Chandikeshwara: he used to be an ardent devotee of Shiva, When his father objected to the boy not worshiping Shiva, killed his father. Hearing the plea of a mother, Shiva resurrected Chandikeshwara’s father. As a result, Shiva took Chandikeshwara along with him and appointed him as his guard. Chadikeshwara only eats the leftover Shiva and we may call it Nirmalya. Skanda, Indra, and Vishnu went directly to Ambal, They were waiting for the tamboola, here we can quote ” Karpoora Vitika Modha samakarshi Diganthara”. It is said that the leftover of her tamboola is capable of giving immense knowledge. In Srichakra puja tamboola plays a very important role. The Leftovers of Shakti’s tamboola give full knowledge. This mantra directly conveys her grace and how Ganesha, Indra and Vishnu run to get the leftover tamboola of Devi. Everything in the universe is the manifestation of Shiva-shakti and that is the difference between sadhaka and normal people. An upasaka is a person close to god. We are Srividya Sadhaka’s. One who is a sadhaka looks at the manifestation of shiva-shakti. Whatever we see before us, in the form of Shiva-shakti. There is nothing that is not shiva-shakti. The light is Shiva and the light in all directions is shakti. It is the manifestation of consciousness and energy. “Anu renu trunakashta” means that every manifestation is divine. It is vimarsha and prakasha. If one cannot achieve this status before leaving this mortal plain the human life becomes a waste. The blessed ones get a human birth. We are the most intelligent beings where we can understand manasu, budhi, and Chitta. Shakti is para transcendent, she is also apara. The para shakti is Prakriti ( nature) and it is only prakrithi. Parashakti is shakti and Shiva. The apara shakti has two characteristics. One is auspicious and inauspicious. We are always with apara shakti. We are free to choose which vrithi we want to develop. We are made to choose something because of karma only. They are chosen by humans as per his karma and vasana. It is a cycle of progress towards knowledge. Gyana is light, in the light only we can see the truth. In the dark mind we see Maya, untruth. Even celestials have also undergone the demons. Our sadhana is to gain victory over our indriyas. The experience of Moha is within the condensed mind but the Prema is in expanded form. Sativa,Rajas and Thanos is universe. Nirguna is an unmanifested state of universe. although the Rajas is not her nature her transcendental nature, it is a state of motion where there is growth, progress, and development. Sativa is the transcendental nature, none other than Shiva which is revealed only to few and by doing everything and if that is the purpose then we should be the chosen one. It is the purpose of sadhana. Tripura hara is the name of Shiva. This verse again establishes the power and sway that Devi holds over creation. They left the Nirmalya of Shiva which is given to Chandikeshwara. They are happy to see beetle leaves in Devi’s mouth until the edible camphor is dissolved. Whenever they went battle against the demand they prayed Devi. She is the actual victory and our auspicious qualities of our Indriyas. As prana Shakti makes us vitality and skill and expertise to conquer Aditya in all respects. We need to fight them every day. Aditya s are evil forces within us After this lengthy battle, unending battle. We renew our prana Shakti as we fight. We should keep the prana Shakti always renewed. It ends up in breath. One has control in-breath, any sadhana is futile. The beetles leave chewed by Devi is Tambora, as it is a sign of aristocracy. The beetle leaves are prepared with fragrant spices, she gives them the gift of beetle leaves and they are eager to accept it. Her Tamboola is very auspicious. When the devotee offers Tamboola to Devi and he is supposed to take it as Prasada. This scene can be understood by the pride in winning over the demons.KanchiParamacharya refers to the remains of taambula‘ or betel leaf juice taken by Amba which are both red and white. The tongue, the teeth, and the lips are used in chewing ‗tambula‘. Tambula no doubt makes the mouth red but the white flakes of the camphor in the taambula look like the moon pulverised: ‗Shashi vishaadha kurpurashakala’! As Sarasvati adores Amba, she seeks to compromise with the whiteness of Sarasvati, thinks Acharya! A mouth full of betels‘ is one of the characteristics of a Sumangali‘ie. “Taambula purita mukhi daadimi kusuma prabha”or satisfied with mouthful of betel-leaf juice and likened with the redness of pomogranate flower.Having given this background, Shankaraharya explains further that the scent of Amba‘s tambula juice enabled Vishakha Indropendraih/ or Deva Senapati Kartikeya, Indra Mahendra and, Upendra Vishnu too subdue the evil energies of Daityas. Having been victorious, they rushed to pay their respective obeisances to Amba and receive their prasada in the form of the remains of Her tamboola. The poet describes the ceremony of Amba being pleased to give the prasad to Kumara, Lord Kumara Swami the Commander in chief of Deva Ganas. His spear is called Shakti which indeed the arashkti in the form of an invincible weapon. Indra tagged on to Kumara Swamis victories. Maha Vishnu has the name of Upendra, one who adheres to Indra; during the Vamanavtara, Aditi and Kashyapa, Indra‘s parents and hence Vishnu‘s name was Upendra. Before the arrival of Kumara Swami, Devas headed by Indra were in the habit of shouting victory cries that they had by themselves gained the DevaAsura‘s battles. Eventually wisdom dawned as Parashakti made them understand that without the backing of Her, they were as normal as human beings. And Amba out of compassion taught him Brahma Vidya and brought him the realization that Brahmashakti was indeed the source of all the strength: that is the Planetary Shakti divides itself into parts to become the support of the various parts or Shaktis like Pancha Bhutas and so on. This is clarified on Kenopanishad vividly.
The most important way to get the prana Shakti is to inhale, exhale and hold which is Kumbaka.
Chanting procedure and Nivedyam( offerings to the Lord): If one chants this verse 1000 times a day for 45 days, offering honey as prasadam, it is believed that they will achieve
success in all efforts

Sloka 64

Curing diseases for women and attaining wisdom

अविश्रान्तं पत्युर्गुणगण कथाम्रेडनजपा
जपापुष्पच्छाया तव जननि जिह्वा जयति सा ।
यदग्रासीनायाः स्फटिकदृष-दच्छच्छविमयि
सरस्वत्या मूर्तिः परिणमति माणिक्यवपुषा

avisrantam patyur gunaganakathamredana japa
japuspac chaya tava janani jihva jayati sa
yad agrasinayah sphatikadrsad acchacchavimayi
sarasvatya murtih parinamati manikya vapusa

Word to Word Meaning

aviśrāntaṁ – continuously, without interruption

patyuḥ – Your Consort (Śiva) 

guṇa gaṇa kathā amreḍana japā – repeatedly dwelling (reciting, explaining) on His Grandeur

 japāpuṣpa cchāyā – in the color of hibiscus flower (which is red in color)

tava – Yourjanani – O! Divine Mother

jihvā jayati sā – (Your) tongue conquers; 

yat agra āsīnāyāḥ – who inhabits at the tip of (Your) tongue; 

sphaṭika dṛṣadacchaccha vimayī – having a complexion like that of a crystal;

 sarasvatyā mūrtiḥ – form (body) of goddess Sarasvatī; 

pariṇamati māṇikya vapuṣā – turning into the color of ruby (gem).

 The Gist: Oh Mother! that tongue of your’s (which) is the color of the hibiscus flower, by the unceasingly repeated prayer of stories enumerating the virtues of (your) husband, is victorious. Seated on the tip of which the crystal stone (like) clearly brilliant form of Saraswati is transformed into a ruby (like) appearance.

Upasaka experiencing the devi;s tongue which is accepted. O Mother! glory to your tongue, it is not just red and the color of hibiscus cannot be compared to the flower. Constantly your tongue is not quite. It is engaged in the glories of your consort. The redness of the tongue is very intense. Whatever articulation of glories of anybody that is coming from her vak is of Saraswathi. Saraswathi dwells on the tip and changes into the color of the ruby.  The tip of the tongue where your own Vag Devi resides there. She changed the color to ruby. The original color of the tongue is beyond ruby. Devi Upasana is not that the aspirant would alienate from Shiva. In our nature of upbringing the mind, we assume that if shakti si worshiped, Shiva is absent. It is not that we only worship Shakti but not Shakti which is not true. We do worship as Shiva-Shakti. Devi is praising the glories of Shiva. Shakti is always engaged in repeating the mantras of Shiva. She is praising the glories of Shiva. Parvathi repeated the Panchakshari mantra for thousands of years. Because of that if one wants to find Shiva it is through Shakti. Shakti is dynamic, energetic, and powerful. She is always repeating the Panchakshari and praising his glories. Shakti is Chetana of Shiva and they are one and the same. But to understand the chetana of Shiva, we need to understand her Chaitanya who is none other than Shiva. So tongue here is very important which houses many points of energy of Shakti. Saraswati resides on the tongue means many points of energy of shakti are centered. When we believe that Saraswati resides there it means it has a lot of energy points. All these are evolved with the growth of human awareness. If we take the gross level, the energy point on the tongue is activated through speech and repetition of the beeja mantra through correct pronunciation and intonation. Repetition of the mantra is connected to that. The energy points are activated and they get connected to Anahata and Agna. The quality of the crystal is reflected. When she sits on the tongue of Devi, Saraswathi also appears like a ruby. In Tantra shastra all the deities, the energies have their own favorite items or offerings, why is this so? These colors, fruits, or ornaments are well connected to them. The hibiscus flower and the energy of Devi are well connected. By offering the flower we think we are connected to her. The offering of hibiscus flower in homa or to Devi is accepted in tantra Shashtra. The hibiscus and Devi are synonymous. This is also with Kali whose tongue is protruded, It is not that Kali is depicted her anger but she is conveying to us the energies present in our tongue. The Aim beeja is written on the tongue in practice that means sadhaka is practicing his meditation on Devi’s tongue so that all the energies are activated. Surrendering to Devi, Parashakti completely the transformation starts to take place where sadhaka himself will be in awe of his own development. 

This verse is in praise of the tongue of Para Shakti. Everyone’s tongue is red in color. But Devi’s tongue is deep red in color like hibiscus color when she speaks about he consort Shiva. The only possible interpretation is that with blush. Blush makes our cheeks red but her tongue also becomes red. It not only makes her face blush but her tongue red. She goes on to speak about her consort ( Shiva). Shankara must have thought only this way. There is no way if this explanation is not given. One other possibility is from Lalitha Saharanama is that beetle leaves in her mouth that make the color red. It is said that goddess Saraswathi resides in our tongue. According to Mythology Bramha, Lakshmi, Uma, Shiva are twins. The completion of Saraswathi is like a ruby stone because Ruby is transparent so that it reflects the color of the tongue of Parashakti. This Mantra also subtly conveys, whoever worships her need not worship any other divinity. Shiva only reflects the color of Shakti. The spatika color is reflected in Shakti and both hold the same weapons. The bottom line for this verse is that tongue is the energy center and sadhaka needs to make the energy centers active by praising her. It indirectly speaks about the union of Shiva-Shakti, because crystal lost its transparency. One should make our tongue energetic in order to make ourselves close to her. By singing the glories of Shiva her tongue becomes red and when she sits beside Shiva, Shiva also appears red due to the Spatika.

On a personal note, I can vouch for what my parama Guruji has said at the end of the Gyana Yagna. It is truth and absolute truth. It cannot be proven but only be experienced. Surrender to her completely and see the magic in your life and the people around you. Our ultimate surrender to her gives us known strength, the confidence of facing any situation, an unknown belief that everything is taken care of for us.  this is all I can say…………………….. SRI MATRE NAMAH

Chanting procedure and Nivedyam( offerings to the Lord): If one chants this verse 25000 times a day for 18 days, offering d Kula(dhal) Payasam as prasadam, it is believed that they will achieve success in all efforts and cure all disorders for feminine gender.

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