हुतशे द्वाषष्टि-श्चतुरधिक-पञ्चाश-दनिले ।
दिवि द्विः षट् त्रिंशन् मनसि च चतुःषष्टिरिति ये
मयूखा-स्तेषा-मप्युपरि तव पादाम्बुज-युगम् ॥ 14 ॥
WORD FOR WORD MEANING:
ksitau – for earth
sat pancasad – 56
dvi samadhika pancasad – 52
udake – in water
hutase – in fire
dvasastih – 62
catur adhika pancasad – 54
anile – in air
divi – in sky
dvih sat trimsat – 72
manasi ca – in the mind
catur shasti iti ye – 64 and thus what
mayukhaha -which rays (come out)
tesam api upari – above all these
tava – your
padam buja yugam – your twin feet (are placed)
A similar stotram in Lalitha Sahasranama.
Padadwaya prabhaajaala paraakruta saroruhaa, Sinjaana mani manjeera mandita Shri Padaambuja/ Bhagavati!
In this mantra shakara baghavadacharaya is giving the form of devi is Prakrithi, the cosmic nature visualising her cosmic nature. The rays myukhas and kirananas. 56 mayukahas on earth, 52 in water , 62 in fire and 54 in air, 72 in ether or space, 64 in mind all these are emanating from her lotus feet. None other than shakara can describe her. It is a great darshana called advaita. Had he not ventured on Soundarya lahari and his own composition in Prapanchasara. Every lineage we have one or two chandi upasakas along with Srividya. Agnimukha is invoking agni in the altar (homan),. There is a great way of invoking angi s per tantric texts and vedic texts. But strictly speaking when we offer havasu to devi during chandi homa or srividya homa it is prescribed to invoke agni in the procedure that is mentioned in tantras.Reference is Parashurama kalpasutra. Tantrokta agni mukha is available in Parashurama kalpasutra. It is the authentic reference on Srividya. Nitya devi text is from Parashurama kalpasutra. After worshipping devi in tattvas, panchabhutas and in chakras and Sri Yantra all this she will reveal herself or shankara revealed her. In this mantra Shkara is revealing her as kala.Which is emanating from her feet. Those mayukhas are beyond her manifestation. The five elements from gross to subtle have to be realised, understood and experienced a s the kala of shakti.Five tattvas are transcended and mind is transported to the two feet of the supreme beauty. Now we know in Srividya Upasna why padukas are given importance, Without padukas there is no Srividya.The whole things in subtle form are meanated from her lotus feet. What we call kalas, rays (Rays of light) in pairs to constitute the building blocks of matter. Guru padukas are two: we also perform many jagadguru paduka puja. When doing this pada puja we have not asked anybody to whom we did pada puja.Bharatha takes padukas and puts them on his head. That is the place of the guru. The padukas, left and right signify shiva and shakti. This ray of light takes the gross form of Pancha Maha Bhutas. This mantra establishes the most basic philosophy of tantra shastra. Everything that evolutes of that supreme shakti who has manifested in human form and every other form in creation by transmuting herself into nada bindu kala. Nadha, Bindu and Kala are the first evolutes of supreme shakti. Bindu is a point, which is a first manifestation of shiva and shakti. This stage of manifestation is shudha vidya as its purity is retained. And Nadha is sound which arises because of spandana, spandana or what? Spandana of bindu, it ranges from audible to inaudible. When bindu vibrates with Nadha, that nadha could be very subtle or audible and it is transcendental to gross. So kala a ray that emanates due to spandana at bindu when the process of creation is set into motion. Tantra shastra talks about Nada bindu kala. How does the shakti manifest? It was there in the form of unmanifest. The process is bindu , the point of the nucleus that is the first manifestation of shiva and shakti and is called shudha vidya. Nada bindu kala is the beginning of creation. The tantric text say that bindu is shivatmika, the seed, the nucleus within it is shaktyamaka.
Vaikhari emanates from the mouth. Madhya from navel, Pashyanti =para beyond the range of heart which emanates from heart. Kala are the rays of very effective and immense energy in the form of light, emanating from unmanifesting shakti and that shakti descending in the linear manner to the lower body sukshma sharira which have chakras, organs. These kalas are full of nuclear potential as they are reverberating with atoms , protons and electrons belong to the word Avyaktha. These mayukas, they are present in grossest matter which constitute physical body. The body is composed of rays of light and rays of sound. Our energy is full of rays of light and sound. This verse is talking about creation or cosmic nature.
NOTE : Eligibility of Srividya mantras and Srichakra puja with avaranas. The restriction of srividya mantras upto panchadasi. Later it is restricted by Hayagriva, it cannot be given to those who don’t qualify. “Even you can give away your head but not Shodashi mantra to those who are not eligible”. Your guru decides whether you are eligible or not. I am also giving weightage to Guruji’s word by using an authentic reference in Tripura Stavaraja stotram from Rudrayamala Tantra.
श्रीचक्रे पूजिता या याः पूजिता या न पूजिताः ।
सर्वास्ताः पूजिताः सन्तु श्रीमत्त्रिपुरसुन्दरी ॥ १५४॥
Hence one can say that everyone can have a Srichakra at home and worship it. It brings a wonderful change in personality, a calmness and perspective on daily samsara in a very positive way. The kalas, the rays emanating from her two feet in pairs 28 so two is 56, that is earth and 26 in water, 31 in agni, 27 in vayu, 36 in akasha, 32 in mannas that is 64. We add up all these mayukhas, rays it corresponds to 360 days. 360 degrees is a circle. A circle signifies brahmanda, earth, circle does not have beginning or end or middle, that circle is something universal consciousness which is adhi madhyantha rahitha. We cannot find beginning, middle of end in a circle. Lunar days is 360. Time is endless, no beginning, middle or end. Earth water air have lesser number of rays to exercise their influence than fire and space. Akasa has the greatest influence on mind which accounts for creativity and brilliance that humans have exhibited through the ages with marvelous discoveries through their knowledge. In mantra no 9 pancha tattvas in place of bhutas (elements), they are basics for the universe. These tattvas are pierced by ascending kundalini through chakras. Piercing through the tattvas the sadhaka attains victory over the elements. What is the victory over 5 elements? They shall not bother sadhaka or upasaka. He will have mastery over the elements. When he gets the mastery over 5 elements, in tantra shastra it is called nbhuta jaya. Once he gets that he gets the mastery over Indriyas. Once he attains victory over bhutas and indriyas, the aspirant attains Mano jaya. The indriya are governed by the flow of tattvas as well as breath. Mastery over tattvas devinises the indriyas enabling us to assume satvik vibration that leads to “Bramha Granthi vibedhini, Vishnu granti Vibhedhini and Rudra granthi vibhedhini”. Bhytha jaya pierces Brahma granthi and Indriya jaya pierces through Vishnu granthi (energy pierces through that) mano jaya Rudra granthi . These granthi are physcic knots obstructing the free flow of the supreme energy. This can be compared to all of us, we all are getting knotted with the problems of life. In the same way, the chetana or the pragna or the consciousness becomes entangled by matter (jada). By imagining the atman in the body or the body as an extension of atman these knots are untied. Once we decide, give a thought and send a strong message to our chitha through the mind of that atman in the body. Just by imagining the atman through this body or this body is extension of atman. First start imagining it. Imagination becomes thought, thought becomes very deep which is stored in Chitha. Think of your favorite deity and when you want to recollect that deity. These images are stored in our chitha until we delete it. It is a difficult task but one can try to release the three granthis. The release of three granthi’s also signifies victory over avidya primordial ignorance and victory over karma and actions that binds us. Srividya upasaka has a different way of shat chakra dhyana. Opening of knots is easy with vishuddhi also .Imagination and thought is enough for opening the granthis. It is the same thing as dharana , dhyana and samadhi mentioned in yoga shastra. It is nothing but gross, subtle and causal dimensions in tantra. The very same state is attained by chakra bedhana, can attain victory over mind and indriyas. In this mantra the same process of overcoming the five tattvas five indriyas and the mind takes place through the darshana of rays that emanate from the feet of devi. All these tattvas are wps because they are two feet into two important nadis Ida which is a female and mental energy and pingala which is male and physical energy that start from the base of the spine . Ida is Soma, Chnadra and Pingala is the Sun or prana. Both of these nadis unite and travel upwards along the sushumna path with two feet of shakti. The source feet of devi. When we do sashtanga namaskara at lotus feet of the guru. The lotus feet will be at sahasrara as devi is Kala thitha and sarvathitha. The techniques for bhutha jaya, indriya jaya and mano jaya are mentioned in this mantra.The padukas are very important in Srividya sadhana as there are 360 rays of all tatvas emanating from sahasrara which is also a symbol for mrigi mudra also . It had opened up already by doing meditation from vishuddhi to muladhara. From muladhara we straight away go to Ajna. We start from Akasa, go to Prithvi and then to ajna. The very process that body is the extension of atma, by this we know that knots are open. This opportunity is easiest to take the cosmic energy to ajna chakra. But upto ajna it becomes very simple.
Projection of consciousness: By childhood we are taught to worship outside our body. It can be an image, photo, temple. That is the projection of our own consciousness. Be aware what we are worshipping outside is the projection of our own consciousness. The atman projects itself in the form of a chakra, mandala or idol made of stone, inside in the form of mandala, idol, image made up of consciousness. Both are real. When we open the eyes the inner mandala disappears, when we close our eyes the outer one fades away. Similarly the shankara darshana of Devi was nothing but a projection of his own atma. Though atman has no gender and attributes and hence it can assume any form. Tantra shastra talks about that each being is a combination of three energies one is positive, negative and neutral. Similarly each one of us is the combination of positive, negative and neutral energy. These energies are also known as ida ( Chandra, the mental energy ), pingala ( Surya, physical energy) and sushumna ( Atman the spirit that is neutral or spiritual energy). Each individual regardless of the gender is a combination of male and female energy, Shiva and shakti or Ardhanarishwara. Atman can assume any form. The consciousness is tuned to beauty, then it will manifest in the form of Devi. The form of Devi is captivating. So Devi, the supreme energy is beautiful and beneficent and powerful too. Her glory is unlimited and she governs the entire universe. Even her terrifying form is merciful and intended for the benefit of mankind. She is the embodiment of love and compassion for all living beings and entire creation , she nurtures and nourishes the entire universe. It is her love and compassion that renders her most beautiful of all. The true beauty is reflected in devi who is a personification of love and compassion. The beauty of anybody without these qualities, love and affection is just superficial and it cannot hold the attention of anyone for long unless that beauty has these qualities of love and compassion.Those who love her with devotion are rewarded ofthe glimpse of her beautiful form which radiates love and compassion. His magnificent energy is the outcome of Satyam shivam and Sundaram.. The truth auspiciousness and beauty project of consciousness is Soundarya Lahari . The projection of Shankara has come out in the form of Soundarya Lahari, with that we can have beautiful darshana of her. The consciousness has no form , the projection also has no form but the devotion to her where an image can form in our chitha, Not a physical form by extending our projector of consciousness.Lalitha Tripurasundari is worshipped in different ways. One is gross, subtle and subtlest. Worshipping her as kaama kala, aspect of kama, the ray of kaama. The subtlest form of worship is kundalini form. The five elements, tattvas of the cosmos in the microscopic form represent the psychic centers of the mind. The most important and exclusive of the human form is the sixth physic form. This mantra speaks about her lotus feet contemplated upon at the center of sahasrara causes illuminating rays that enter the psychic centers and radiate from them. These rays are known as kalas or mayukhas. Kala means a small part of anything is kala. In case we take the time as a bigger part and the smallest part is second, the same way the days are small parts of the year. The highest form of Devi upasana is by Srividya Upasana where padukas are given. For mrigi mudra represents padukas and sahasrara. Bringing close the middle and ring finger together and touch that with your thumb and place it on Brahma stana. Connect the little fingers that are the sahasrara and mayukhas are contemplated that way. In Srividya tantra guru is no different from devata or cosmic form of energy. There is no difference between the Srividya upasaka, guru or upasana devata Brahmanda. The three points of the triangle are connected. That is the essence of Srividya. It is always the 360 mayukhas are there pouring out from two feet. There are two things, guru paduka also emanates the rays. When we bow down to the guru, it is understood that the two feet of the great master will be emanating the 360 rays which our brahma randhra is touched. That is Padhabhi vandana. For a Srividya upasaka, once he gets into sodashi, always the 360 mayukhas are on his brahmarandhra. He is not supposed to touch his head down while doing padhabhi vandana except for Sri guru, parama guru and parameshti guru. Unless there is no one in the temple and unless there is the sadhaka and devi. Mrigi mudra is the best namaskara and is more powerful than padhabhi vandana. We also have a moon which travels through all 12 zodiac signs. We know that the Solar year is 365.52 and kalas are 354.37 days. Each day of the lunar calendar forms one kala and therefore total kalas is 354.37 add it and divide it by 2 we get 359.81 days. Each of these 360 is represented by a kala of the moon. These 360 rays are spread to the six chakras. The rays are radiating from her feet. They have been divided into 3 khandas. By Soma, Surya and Agni, the three primary objects that rediffuse the light of shiva. The diffusing objects are in her form and in her panchadasi mantra. Panchadashi mantra has three khandas, it is nothing but her 360 mayukhas into three parts Soma, Surya, Agni the light originates from shiva and that is why he called prakasha and Shakti reflects the light and hence she is Vimarsha this is exactly relationship of microscopic plane. Whatever happens in the microcosmic plane happens from the macrocosmic plane. In the macrocosmic plane the object of light gets its illumination from fromher macrocosmic form and in macrocosm the objects of light get their illumination from her feet contemplated in the center of the crown chakra also known as sahasrara. That light of Shiva reflected by the shakti vimarsha can be experienced during one’s intent stage of meditation. That can happen to any one of us.
Once can definitely experience the crown chakra. So it is three khandas attributed to three kuttas and psychic centers. Muladhara and Swadishtana come under Agni khanda, Manipura and Anahata come under Surya Khanda, Vishuddhi and ajna come under Chandra khanda. If you go to reverse it is Soma, Surya , Agni. and we know these khandas are controlled by a knot known as granthi. Here also though it seems so simple to compose in such a way that we don’t understand. Muladhara and Swadishtana come under Brahma granthi, Manipura and Anahata come under Vishnu granthi, Vishudha and ajna come under rudra granthi. Agni, Surya and Chandra are placed just above these granthi and redistribute the rays to two chakras under their control. Unless these granthis are pierced one cannot reach sahasrara.The muladhara represents prithvi, earth. Muladhara is the closest point to earth that is why this chakra gets 56 out of 360 rays from her lotus feet. She only diffuses and deflects the light of Shiva. Shiva and Shakti are only for creation, tattvas. They are the same.
The sankhya philosophy talks about 27 tattvas. These tattavs are generally with external worship, for internal worship in her subtlest form , whether worship is done internally or externally. 360 rays are arrived at , that is the reason srividya upasaka does achamana with tattvas. Since manifestation happens with shiva and shakti, the number of rays are the same. there is no change. Externally the worship is made in 9 triangles of sri chakra and internally she is worshiped in the 6 psychic centers, they are not just rays.they represent tattvas. These rays are in the form of matrukas. “ Matruavarna rupini” 360 rays emanate from her feet. Rays do not mean just light but also cosmic energy. Without the cosmic energy that is being sent to these chakras, existence is not possible. These luminaries Soma, Surya ad agni and that is why Shiva is called Soma surya agini lochana. They are energy centers, they emanate cosmic energy, cosmic light. So these three luminaries reflect the rays of light to receive from her lotus fee to the chakras. These muninaries are not stopped there they are connected to the three nadis, Ida, pingala and sushumna The emanating of rays from different tattvas. They alone are capable of providing vision to the illuminating feet. These luminaries are situated in knots. Unless these knots are pierced the rays cannot reach which is also known as chakra meditation. External worship happens in srichakra, when her reading feet are seen, they are liberated.
Linga is the form of shiva, so Linga is regarded as the ultimate reality and brahma shiva. The agama called chadra agama says that creation and dissolution of the universe takes place in the brahman is called linga. Linga has two Sanskrit roots. Li – to absorb ( the object in which all things merge) Gam—to go , resort or sources of creation. Entire thing merges and goes to the source of creation is Linga. Evolution and involution is the concept of linga. And law is that in which the Universe is dissolved. Tat Jalam — in chandogya upanishad. Tatja all elements from which they are emanated. Un is to breath in which the universe breaths. Thus the term linga is exactly the same as Brahman. The linga has become the object of meditation with Yogis. Linga is not the upper past. It is the base also that counts which are nada and bindu, Shiva and shakti. All agamas agree that shiva is inseparably associated with shakti. That agamas say the same thing and they compare to moonlight. And shiva shakti is nada and bindu. Linga is degraded as a three fold function. Lin stands for satya ultimate reality and the bindu for devine sport and ga for consciousness . Secret of linga lies in the three fold. These are from Taitropanishad and Mahopanishad. It is nothing but Srividya. Shakra combined advaita and tantrashashtra. Ramanuja who found the vishishta dvaita was not supposed to give away the masters. He climbed the tower of Sriranga patta and he uttered the mantra loudly. His guru told him that he became pappi. Ramanuja gave an answer that if I become pappi that is fine but I want everybody to chant the ashtakshari mantra. They have taken people from all parts of society. The darshana is different but all darshanas lead to brahman.
Chanting procedure and Nivedyam( offerings to the Lord) : If one chants this verse 1000 times every day for 45 days, and offers Milk Payasam as nivedhyam , it is said that we can avoid famine ,dacoity and epidemics.
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
Link to Article 11: Verse 9 Soundarya Lahari explanation
Link to Article 12: Verse 10 Soundarya Lahari explanation
Link to Article 13: Verse 11 Soundarya Lahari explanation
Link to Article 14: Verse 12 Soundarya Lahari explanation
Link to Article 15: Verse 13 Soundarya Lahari explanation