SRI GURUBHYO NAMAH SRI PARAMA GURUBHYO NAMAH
SRI PARAMESHTHI GURUBHYO NAMAH
Soundarya Lahari Mantras from 34 to 42 is a series. Now we shall try to understand 35th Mantra.
मनस्त्वं व्योम त्वं मरुदसि मरुत्सारथिरसि
त्वमापस्त्वं भूमिस्त्वयि परिणतायां न हि परम् ।
त्वमेव स्वात्मानं परिणमयितुं विश्ववपुषा
चिदानन्दाकारं शिवयुवति भावेन बिभृषे ॥ ३५॥
manastvaṃ vyoma tvaṃ marudasi marutsārathirasi
tvamāpastvaṃ bhūmistvayi pariṇatāyāṃ na hi param ।
tvameva svātmānaṃ pariṇamayituṃ viśvavapuṣā
cidānandākāraṃ śivayuvati bhāvena bibhṛṣe ॥ 35॥
This is 35 th Mantra in Soundarya lahari.
O youthful spouse of Siva, you are the Mind, you are the Ether, Air, the Fire, the Water, and the Earth. When you have transformed yourself thus, there is nothing beyond. yourself, with a view to manifesting in the form of the Universe which is the form of Consciousness and Bliss.
With a view to demonstrating the Devis being of the essence of the eight Murti-s, Shankara Bhagavatpada extols her in this stanza from all points of view.
Ashta Murtiraajaa jaitri, Lalita sahasranama. Here there are two namas of Divi; Ashta Murthy and Ajajaitri.
Sri Bhaskara makhin refers Matsya Purana. saying, “Wealth, intelligence, earth, nourishment, gauri, contentment, radiance, stability, protect me, 0 Sarasvatl, by these eight forms.”
The Yoga S’astra says, “ The Self is of eight kinds according to the difference of qualities, viz., embodied soul (Jlvatman), inner Self (Antaratman), supreme Self (Paramatman), unstained Self (Nir malatman), pure Self (Shuddatman), wisdom Self (Jnanatman), great Self (Mahatman), and elemental Self (Bkootatman). Thus there are eight Selves.”Or the five elements: the sun, moon, and Jlva, or heaven or sacrificer ; these are eight bodies.
The Shakti- rahasya says, “The five elements sun, moon and heaven are the eight bodies.” The Vishnu Purana says : “ The Sun, water, earth, fire, air, ether, the Brahmana the sacrificer and the moon, these are the eight bodies.
The wives of these eight are respectively, Uma, Sukesi, Apara, Sivaa, Svaha, Diti, Deeksha, and Rohini. Their sons are respectively Saturn, Venus, Lohitanga, Manojava, Skanda, Svarga, Santana, and Budha.”
But the Linga Purana says, the eight Prakritis are said to form the body of Devi, also the eight kinds of products, vikritis are manifestations of her body in order to mould the bodies.’’
According to the Bh. Gita (7-4), “ Earth, water, fire, air, ether, mind, intellect, and egoism thus eightfold my Prakriti.”
The eight Kulas i.e., eight kinds of women. The Samayachara says, “ Ganika, Saundika, Kaivari, Rajaki. Takrakari Karmari, Matangi, and Pumschali.”
In the Rudrayamala the characteristics of the following eight women are given, namely, ” Anangakusuma, who has symmetrical limbs and long hair.” The name of each woman is given in the third chapter of the same book. They are Anangakusuma,Anangamekhale,Anangamadane,Anangamadanature, Anangarekhe, Anangavedini, Anangankushe, Anangamalini.
These eight forms of her also mean Vashinyadi Vagdevatas and Brhmayadi Ashta Matrukas.
They are Vashini, Kameshvari, Modini, Vimala, Aruna, Jayini, Sarveshvari, Kaulini,
Ashta Matrukas are Brahmi, Maheshwari, Kaumari, Vaishnavi, Varahi, Mahendri, ChamundE, MahalakshmI
Asta-murti-s constituting the Universe. Consciousness and Bliss are the forms of the Brahman, which are interwoven with the eight forms related above.
The esoteric significance of the tradition may be given as follows :
O Ambike you are the Mind in Ajna, the Ether in Vishuddhi, the Air in the Anahata the Fire in the Svadhishthana, the Water in the Manipoota and the Earth in the Muladhara, all in their subtle forms.
While you are in this transformed state in the Microcosm, as Vishva or vaishvanara, Taijasa and Prajnaa, as well as in the Macrocosm, as Virat, Hiranya-garbha and Antaryamin, with a view to assuming a gross form, you, with the power of your Iccha-shakti, take the forms of the Shakti, the chit, and S’iva, the Ananda, in this manner.
This phenomenal world is essentially evolved out of the five elements and their subtle variants. The latter are only the other forms of the Devi.
After the Deluge there remains only the Brahman, which is no other than S’iva and the S’akti combined.
Siva stands apart, all alone, with no functions of his own. The Shakti in combination with Siva is the prime cause of the Universe. The Universe is the manifestation of the Shakti.
Forms and names are transient, while the substance is eternal.
From the table below it will be seen that the Devi, who transcends all, manifests herself as the six Deva-s, with her six abodes, represented by the six Tattva-s, which have, as their centres, the six Cakra-s, from a combination of which the entire Universe is made.
The Devi, notwithstanding her gross and subtle
transformations, remains the Cit, transcending all
Tattva-s, in combination with the Bliss of the Paramatman.
TATVAS LOKAS DEVAS CHAKRAS
1. All tatvas present or no tatvas at this point -SATYA LOKA- PARASHAKTI -SAHASRARA
2. MANAS -TAPAH LOKA- SIVA- AJNA
3. AKASHA JANAH LOKA SADASIVA VISHUDDHI
4. VAYU MAHAR LOKA MAHESWARA ANAHATA
5. TEJAS/AGNI SUVAH LOKA RUDRA SWADHISHTHANA
6. APAH BHUVAH LOKA VISHNU MANIPURA
7. PRITHVI BHUH LOKA BRAHMAN MULADHARA
There is nothing to be surprised about svadhishtana mentioned after Anahata in the descending order of chakras, because the Tatvas are mentioned in their descending order from the subtlest of the subtlest form to the utmost gross form Prithvi.
In this mantra Sri Shankara is explaining the Shakti in her nirakara form and meditation on her nirakara form.
Meditating on this mantra helps building up of immune system.
Loka samasta Samasta sukhino bhavantu samasta sanmangalani bhavantu