Soundarya Lahari Series (Article 11) : Verse 9 – Return of persons who are on Journey – Written by Hema

Getting eight types of Wealth

महीं मूलाधारे कमपि मणिपूरे हुतवहं
स्थितं स्वधिष्टाने हृदि मरुत-माकाश-मुपरि ।
मनोऽपि भ्रूमध्ये सकलमपि भित्वा कुलपथं
सहस्रारे पद्मे स हरहसि पत्या विहरसे ॥ 9 ॥

Mahim muladhare kamapi manipure huthavaham

Sthitham svadhistane hridi marutamakasam upari;

Mano’pi bhruu-madhye sakalamapi bhittva kula-patham

Sahasrare padme saha rahasi patyaa viharase.

Now let’s look at individual padha vibhaga:

Mahim – earth element 

Muladhare — in muladhare

Kamapi — also water

Manipure — in Manipura

Huthavaham— free element 

Sthitham — stabilized

Swadishtane — in Swadishtana

Hridi — in anahata

Marutvam — gear, element

Akasam – ether

Upari — Above

Manaapi– Alos in the mind

Brumadhye — Between the eyebrows.

Sakalam api krutham — a whole path of kundalini

Bithwa – piercing through

Sahasrare padme — 1000 petal lotus

Saharasi — in the solitude 

Patya — with your consort. 

Viharasi — was

Earth, water, air, ether , mind all these form mooladhara to ajna this is the entire path of kundalini. Spandana is the electromagnetic energy, electromagnetic rays that emanate from the spandana. Vibration of shakti, manifests as pancha bhutas from akasa down the line. The spandana is the beginning of manifestation of panchabhutas. From a spandana in the bindu, the primordial sounds emerge, prathama shabda came out, there because of the vibration in the field that is why it is called nadha bindu to give a correct message or with pranava, hrimkara or hreemkara, Omkaara. For example Hreem that is the bindu unless we vibrate the  bindu, sound doesn’t emanate. The sounds called aksharas that are indestructible beeja mantras are shakti. These aksharas vibrate and resound at very high frequency and emit rays. We don’t know the rays of light but we are not able to see the rays of sound with our naked eyes. We have equipment to measure sound waves. We have scientifically advanced so much that nadha bindu vibrates at a very high frequency that emits rays whether it is sound or Vaikhari or sound or para. Even the sound at para, when we do japa mentally in a very high frequency that will emit rays. Para, pashyanthi, madhyama, they don’t have instruments to visualize that rays so that vibrates sound which travel outwards into the stratosphere to antariksha. Our thoughts of mantra or evil thoughts, desires, travel upwards to the stratosphere. As it travels the frequency  ( tarange-waves) hertz is altered and what emanates as sounds gets condensed into tatvas or elements. The sound originates from para where sound is there but not heard, not audible, even that sound has a frequency and that frequency travels. As it travels, it gets altered. What comes out of sound as thoughts condense into elements. Sound has no form.

The next element is air. It gets into alpha elements. Prithivi, Apu, Tejo, Vayu are akasha. Upanishads have mentioned it is very clear because the origin of all the five elements is akasa, the tatvas. The nadha or sound in the form of mantras, all these tatvas respond to that.All the tatvas respond to the nadha, that nadha is mantras. Tatvas are cosmic evolution of shakti and after coming into existence they combine to form into matter. All the tatvas by which the universe is made. Tattvas are made of Brahmanda.

Mantras are everywhere, why can’t we chant? Why do we need Guru?

The nadha has a different frequency that cannot condense. It is coming from a guru that nadha becomes true nadha. Why should a mantra should only be initiated by a guru? They are the aksharas by guru’s initiation by different methods and it becomes nadha. There are different methods of initiation. Nadha gets into us through initiation. The initiation of mantra has its frequency which can make all tatvas respond. Also to what energy it responds to the mantra. We understood the electromagnetic rays from the spandana vibration of shakti manifest us panchamaha bhutas. These sounds are akshara. If these sounds are given form ( like a or Aa) swara and Vyanjana- consonants and vowels. That is why vowels are called shakti and consonants are called Shiva. Without shakti there is no creation, these aksharas are also called beeja → mantras of shakti. They vibrate at a very high frequency and emit sound waves or sound rays. Then it is kala which travels outward into antariksha. Astronomers call it the stratosphere. As the sounds travel their frequency is altered. Frequency is very high that is condensed into tatvas, elements. Modern scientists say that energy becomes matter. Tattvas have a component of sound (nadha) because the origin of tatvas is sound, these tatvas respond to the sound, these tatvas responsible to the sound of mantras. Origin is sound, sound form of mantras. These tattvas are the cosmic evolution of shakti. Every form of matter is a building block of five tattvas.There cannot be a matter without these building blocks. These pancha tattvas exist within our body.

We are all made up of that. Even a jada made up of Panchabhutas is  in different quantities. Even this jiva is made of panchabhutas. So these tattvas of elements exist within the body in microscopic form. The same tatvas exist in the universe in the microscopic form. Soundarya Lahari mantra describes their location and its relation to chakras according to Samaya Tantra. Samaya tantra is not complete by just using this word. 

Srividya sadhana is a combination of Veda, Upanishad and tantra sara, so is Soundarya Lahari. Among so many methods of Srividya upasana, one such is samaya tantra and another is kaula tantra, Thirds one is misra tantra. Also called samaya chara, kaulachara and misrachara. Dakshina chara, vamachara and misra chara. Different names have been given. Samaya chara sadhana is only internal but being difficult for one practitioner to directly get into inner worship, certain external rituals are given. Ultimately the upasaka will get into samaya chara to realize oneself. Why is the mantra talking about Chakras? It is kula oatha, the path of kundalini. It is directly linked to shakti upasana. Each tatva has a corresponding beeja mantra from which it has evolved. Beeja mantra is sound. From that sound, that tatva is evolved along with color, symbol as well as specific location in the physical body. The location is in a physical form. It is not a part of the body. Hence we call it as chakras of energy. Each chakra is related to pancha bhuta. 

The prithvi tatva, the earth element is the densest form. And it vibrates at the frequency of golden light. Her golden light is picturised for example in pure cotton wick in pure ghee and whatever light you see the light, that is the golden light color and emanates the beeja mantra Lam. The location for this tatva is mooladhara. A form of square.

 It is gross, less grosser than Apa (water). Its symbol is crescent moon and vibrates bright white light, emitting the beeja mantra Vam. Water element is also in mooladhara. Other tantric texts speak about the location of Apah in Swadhisthana. But Shankara is referring to thisapah in mooladhara. 

The swadhisthana is composed  of three roots. Swa, adhi, sthana which is one’s own abode. Swadhisthana is kundalini shakthi’s own abode. Thus being the abode of maha shakti, swadhisthana has no other tatva or not does kundalini penetrate this energy center. It simply circulates three times and moves to Manipura. Sankara considers swadhisthana and manipura is one.

Manipura is agni tatva. The fire element form is an inverted triangle. And it vibrates at the frequency of red light emitting the sound of Ram. We have three.

More subtle than agni is Vayu. The air element located in the anahata form is Octagon and vibrates as blue light. It vibrates beeja mantra Vam.

Subtler than Vayu is Akahasaha which is located in vishudha but shankara talks about as in Agjna form of circle and black light and emits beeja mantra ham.

This broomadhya and ajna is also the place of subtlest tatva known as mind Whatever mentioned in this mantra differs from other tantric texts. Soundarya Lahari is the text of Samaya tantra. Samaya Tantra sees the body as a receptacle of the divine. Other tantric texts like kaula or misra are different. 

Samaya tantra talks about mahashakti, kundalini is dormant around the swayambhu linga in mooladhara. Little awakening of that shakti it begins to reside in swadhisthana also wit her mouth facing upwards todars Manipura eiting a hissing sounds. Before rising upto manipura. When reciting Lalitha Sahasranama

Mulaadhaaraika nilayaa Brahma grandhi vibhedini, Manipuraantaruditaa —Vishnu grandhi vibhedini/ Agnaachakraantasthaa— Rudra granthi vibhedini, Sahasraaraambujaarudhaa Sudhaa saarabhi varshini/”

It does not penetrate at the center. It breaks and this theory is all referred to as Hamsopanicshad. This is just ot tantras. An important text on Kundalini yoga. It is recommended to perform moola bandha rise the prana shakti from mooladhara circulate three times or parikrama of swadhisthana and shakti moves upwards to higher centers.

Naga panchami is a ritual of going to peepal trees. where stones of naga devatas are consecrated. We take a cotton tree and make it three and half rounds that reminds us of kundalini shakti. From Manipura further the shakti acesends piercing anahata, a significant step in the journey of shakti through this path. This path is the sushumna path, kula patah. Once the kundalini shakti crosses the manipura,an important part where  it will not descend back to their centers and the pull upwards becomes stronger. Kundalini will reach manipura for all of us. It will be impossible if it does not function. As long as kundalini has not crossed back manipura, it will always move upwards. 

The thoughts of a person in a sadhaka depends on where that kundalini is moved. For most of us swadhisthana is always there where energy lies. For a few mooladhara. Depending on the place of kundalini our thought process continues. If they have all good thoughts, make sure that our kundalini is above manipura. The moment kundalini goes above manipura, kama krodha all are reduced. Manipura is on fire. It is a place of all Shad Vargas. Once it goes up thought will be of a different nature. Scared thoughts, divine thoughts. After life leaves the body, only those thoughts in the frequency will get born. Person before his death will be wonderful, at the point of time he leaves the body and his thoughts take birth and that is why we call purva janma samskara. 

From anahata pierces ajna also it is the place of akasha, vishudha is also akasha and ajna is the seat of mind. Here he is known as tripura. Why she is known as Tripura is she gains victory over all three states of consciousness. From there shakti moves to sahasrara for oneness to beloved Shiva that is the universal consciousness. There she is Tripura Sundari, the most beautiful in all states of mind. Tripura, all three worlds, but it means to all states of minds. Jagruth, swapna sushupti state of mind. Afterwards is only turiya sthithi. She gains victory, she moves to Sahasrara to attain oneness with shiva, pure consciousness which is called sevicha. 

Jagruth, swapna, sushupthi, omkara is very well explained in Chandogya upanishad. Soundarya lahari speaks about consciousness and being one with that . She is Tripura in ajna, then what she becomes, when she moves on to sahasrara and be one with Shiva. There she becomes Tripurasundari. We all want to become Tripurasundari. The literal meaning of Tripurasundari is the most beautiful in all the three worlds. Its secretive meaning is the most beautiful mind. When we meditate on her in any form, with any mantra that will result. When we realise her and visualise her, that vision would be the beautiful state of mind. If our jana yagna helps us to realise the most beautiful mind that is Tripura Sundari and achieve that beautiful state of mind that is the purpose. Shankara directly went to Anja to explain Tripura. 

Visudhi is the point is that psychic energy center where purification takes place before the kundalini meets with her beloved. This is the reason why Srividya upasakas start their shat chakra dhyana from vishuddhi. This is the point where purification takes place and this is the place of akasa.

That secret cannot be understood by a common man. It can be told provided the common man has the mindset to understand. The kulapatha is sushumna. With that sushumna to which kundalini ascends to sahasrara, at swadhisthana and vishudhi, the kundalini does not pierce through as in muladhara manipura, anahata but why? There are no elements residing there. The swadhisthana is the home of this mahatatva kundalini. It is in mooladhara but ready to climb up putting its face up to move upwards. The second place is visudhi where the toxins in the energy. Does energy have toxins? Yes, that is toxins, whatever impurities are present if the energy is not purified. The purification process is called chakra bedha. The system of Srividya is to purify it at visudhi and purify energy. And take it down and clean that passage. By the time we reach mooladhara, the path is cleared and makes it easy for muladhara by opening the Brahma Granthi. This mode of meditation is called chakra bedha there by Maha Shakti kundalini is awakened from the slumber and sushumna is cleared for her ascend. Without this event of upasana, Srividya upasana is incomplete. Without the chakra bedha is not fruitful. The final union of sahasrara is only possible by chakra bedha. As a result of shat chakra dhyana a significant step in the ascent of kundalini is established. Whole temple is muladhara and swadishtana, the abode of kundalini. In the temple is the grabha gudi Sanctum Sanctorium, and deity is Bramha because this is the place of creation. Here comes the brahma grandhi, which needs to be breaked. Then come manipura, It is 10 petals and agni is dominant. Tanmatras are sight, drishti, nota, rupa and manipoura’s deity is Rudra. Region is Surya mandala. 

Anahata is a heart center with 12 petals. Anahata is Vayu tatva, sparsha is its tanmatra. Divinity is Vishnu, there lies vishnu granthi. Suring the life if one reaches the anahata state and leaves out the body, the sadhana that is done is available in the Stratosphere. If any other life gets attached to anahata, that life will start its life from anahata only. 

Visudhi is akasa, space. The most important chakra. Has 16 petals. Has all tatvas to purify everything. Visudhi chakra is the energy center for the emergence of alaska. Its tanmatras i shabda arambha and deity is jiva. Region is Chandra mandala. 

Ajna. Eyebrow, 2 petals. Manas chakra. Akasa having merged in visudhi. Ajna is the abode of akasa and manas
( sound and mind). Its deity is Guru. Here lies Rudra granthi with this piercing, energy reaches the sahasrara and will feel the oneness with universal consciousness. This is the continuation of the 8th mantra. The existence of kundalini is the discovery of tantra shastra. There is no mention of kundalini in Vedas. It is the tantra shastra, those great scholars were able to identify the Psychic energy. The transcendence from matter to spirit. Initially the kundalini shakti which is nothing but cosmic energy which is dormant in the force of matter at the base of spine and later fallen from its abode at swadhisthana. Here the baby keeps  the awareness in the material world. The awareness is there but only to the extent of gross experience of the material world of time, space and object. The gross experience is released from clutches of the matter. And Kundalini is awakened from her slumber and begins her ascent through sushumna and pierces through chakras and tatvas which are her own evolutes and reaches the highest point of evolution which is sahasrara chakra. Having left all her evolutes, mind chitha , ego is confined to the material world. To be one with solitude with Shiva that is the highest form of human evolution. One who has realised all that has been told by our ancestors. 

Having rested after her journey and ensuring she is fully satiated which will result in her most gracious form, the energy will irrigate the entirecreation with nectar.Great Shakara has given a fantastic description of essence of creation and existence through a very opt comparison with nonsenses erotic experience between man and women. This is taken seriously by Kaula matha. 

Let’s go back to Tripura at Ajna. Tripura is also understood as her free forms as parasakti, gross, subtle and subtelest,Sthula, Sukshma and sukshamthi sukshma. Gross form is her various forms we worship, Sukshma form is kamakala, This form is known only to Shiva. Her subtlest form is kundalini. On the shakti we need to go with Shankara.

There are many ways in many forms she presents herself. Anja chakra location is through the forward. All the five elements are covered in the previous five chakras. Ajna chakra is connected to the mind. It is where anja chakra is one.That is the place of mind where the guru’s command is received. Devine commune happens through this chakra, knowingly or unknowingly. Is it not sixth chakra, it is also called sixth sense. That is the command. When we start listening to the divine command or guru’s command our life will be wonderful. Ajna chakra is connected to the mind, this ajna chakra receives communication from five senses. If we train our mind, receive less from the sense organs and more open to divine command and communication. Physical guru is different from the guru inside. Once ajna chakra becomes active or gets connected to guru’s command, that is activation of receiving command.So when ajna chakra is able to open up , all other chakras are also open. Tune your ajna chakra to a frequency to receive guru’s command. When this happens all the other chakras automatically get connected to each other and are in tune. 

From ajna chakra she moves to Sahasrara, she joins with Shiva and amrutha is dripped into the throat. This is the indication of attaining perfection in shat chakra dhyana. It amrutha dripping into the throat physically happens. Another school of thought is Kechari mudra. Folding the tongue we touch the upper palate. Sarva kechari mudra in Srividya is different. When folding the tongue to the palate, it pushes back the nectar to sahasrara. When there are two schools of thought on this is to find one’s own convenience. The communication that comes from anja chakra has a different experience depending on one’s sadhana level. Every sincere and hard effort to make the anja chakra tune to receive guru’s command may not be fruitful at all. In some great instances this happens automatically without any effort. This is nothing but due to the fruits of the karma also. Try to see that karma’s are dissolved. It requires more effort. With normal effort can attain it, one with no effort due to previous karmas, a lot of effort one can attain but should not give up.

Soundarya Lahari is based on samaya chara. Worship is done internally and externally. More and more internally. Initiation from a guru is the first step. There is something called poorabhishekam in the course of samaya chara. Pooranabhisheka is done where the disciple has reached a certain level  and can go forward on his own. Lakshmi Dhara says energy is there at mooladhara and swadhisthana and upwards. For that energy the name is given as kundalini only from the manipura chakra. The name of kundalini is given at navel chakra. From that chakra onwards she becomes very powerful. Turning oneself inside is samaya chara. How to worship her internally?

Soundarya Lahari is a masterpiece of Shankaracharya. He clearly indicates manasika worship is more important than bahya (outside). The sadhaka gradually transforms into a yogi or yogini. It is that whose consciousness has merged into the supreme consciousness. That is called yogi. That is only possible with internal worship. Once that is done, continue to live as that. We can’t make out. One lives in the transformation as a yogi or yogini till all the traces of karma are spent. Jevan mukti is not with deha mukti. One might experience consciousness but the physical body is still present. All the traces of karma should be spent. In Lalitha Sahasranama the mantra from 475-534 speaks about the chakras. The bottom line is internal worship that is Soundarya Lahari. Our external worship should lead us to that. It is a beginning, we have to reach the doctorate. Most of us are stuck there. Sri chakra Navavarna puja is internal worship only. Srichakra and worshippers are no different. It is just present to remind the sadhaka that it is there. In Lalitha  Sahasranama “Antarmukha samaradhya Bahirmukha sudhurlabha”. For getting a purpose fulfilled it is called kamya mantra. It is just a worship or method. Here we conclude the 9th verse by making the ajna chakra to receive divine communication from divine. Once we go internally, jivatma and paramatma.

Sriviya Rahasyarta: Chidswarupa Bhagavati! You manifested the Universe with the interaction of the Shatchakras and reach Sahasraara and of Tatva beejaas of ‘ham’ Aakaasha, ‘yam’ Vayu, ‘ram’ Agni, ‘vam’ Varuna, ‘lam’ Bhumi, ‘mam’ Manas, ‘sham’ buddhi, ‘sam, Shakti, ‘ham’ chid beeja, and Shiva beeja from Praana or Jeeva

Chanting procedure and Nivedyam ( offerings to the Lord) : If one chants this verse 1000 times every day for 45 days, and offers Milk Payasam and to the Lord as nivedhyam , it is said to believe that it is to bring back the person who is lost or who is on a long journey and to get all types of wealth. 

Sri Gurubhyo Namah

Sri Matre Namah


Note: Am Nidruva penning the blog posts as an extract from attending daily online ” Soundarya Lahari Jnana Yagna” conducted by ‘ Atmanandanatha’

Link to Article 1: Introduction to Soundarya Lahari

Link to Article 2: Synopsis of first 41 verse of Soundarya Lahari

Link to Article 3: Verse1 of Soundarya Lahari explanation

Link to Article 4: Verse 2 Soundarya Lahari explanation

Link to Article 5: Verse 3 Soundarya Lahari explanation

Link to Article 6: Verse 4 Soundarya Lahari explanation

Link to Article 7: Verse 5 Soundarya Lahari explanation

Link to Article 8: Verse 6 Soundarya Lahari explanation

Link to Article 9: Verse 7 Soundarya Lahari explanation

Link to Article 10: Verse 8 Soundarya Lahari explanation

10 Comments on “Soundarya Lahari Series (Article 11) : Verse 9 – Return of persons who are on Journey – Written by Hema

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