Soundarya Lahari Series (Article 26) : Verse 24 – ” Management of Fear of Bhoothas, Prethas and Pishachas” – Written by Hema


WORD FOR WORD

Jagat sute dhata – Brahma creates the world

Harihi avati – Vishnu preserves

Rudra kshapayate – Shiva destroys

Tiras kurvan etat svam api vapur – negating this and even his own body

Isah tirayati – the lord fades out

Sada purvaha – he who has eternity for prefix

Sarvam tad idam – all that results or remains here

Anugrhnati cha – he also blesses

Sivah tava jnam alambya – obeying Your order

Kshana chaliyator bhru lati kayoh – from Your instantly vibrating pair of eyebrow-twigsayōḥ 

Kanchi paramacharya referred this mantra to Brahmaopendra Mahendradhi devasam thutha vaibhava. According to one Bhashyakara, it indicated meditation on Kali. With her command Bramha creates and Vishnu protects and Rudra destroys it. In laya Maheshwara absorbs it, after that Brahma, Vishnu, Rudra Maheshwara there disappear into Sadashiva. All these happen. ” Pancha kritya Parayana ( five activities Shrithi  Brahma, sthithi- Hari, Hara destroys thirodhana- Maheshwara ) all these happen with a single moment of creeper-like growth). These are the activities of shakti alone. It is through them that she gets everything done. At her command, all these energies work. They are not independent, just they adhere to her command. One need not worship them separately. By worshiping her they all are worshiped. It is just the interchange of names but it is shakti that is making these happen. In whatever the name we worship or invoke the atman we need not worship each deity separately. Bramha Gyani or Atma Gyani meditates upon Brahman he does not require to meditate on any other form. It is for common people When we chant Vishnu Sahasranama it is referring to Parabrahman only not Vishnu. In the same way, when chanting Lalitha Sahasranama we are referring to Parabrahman only. But if you worship para brahman all come under that. Under the para brahman which is formless and takes a form of Maya which is unmanifest becomes manifest. To become manifest we need to have trigunas. Without Trigunas nothing can manifest. Brahma- Rajo Guna, Vishnu- stava guna, Rudra – Thamoguna. These gunas are the limbs of Shakti. The very existence depends on her. If you worship para brahman all come under that. Parabrahman is formless and takes a  form called Maya which is unmanifest and manifests with triguna. Bramha presides over – Rajo Guna, Vishnu- Satva Guna. Rudra – Thamoguna.These three gunas are the limbs of shakti, the very existence depends on her. If we understand the attributes, satvika, rajasa, and Tamo gunas. Brahma, Vishnu and Shiva are called Sarve sarva. When she becomes trigunatmika, without which the universe cannot function. When the universe itself is the manifestation of the three gunas it creates the universe. Without the three gunas, the universe cannot be manifested. Brahma, Vishnu, and Maheshwara are the energies of one Bramhan. The nirguna state of para brahman is trigunathita or mayatheetha or we can call it as equipoise of three gunas which can only be accomplished if shakti allows it. Even ishwara thatva is controlled by Maya shakti. The other tatva sadashiva seems to a master of Maya. The influence of shakti is very strong in the process of creation. That shodashi Kala is superior to even sadashiva tatva. Whether it is Brahma, Vishnu, or sadashiva their role is limited. They operate at the behest of Parabramhan. As the sadhaka experiences oneness with shakti, he becomes aware. He becomes aware of the metaphysics of creation. Once he experiences oneness he becomes aware of creation, annihilation, dissolution recreation, and everything. She accomplishes all five. Rudra is layakaraka and Rudera is absorbed into Sadashiva. The absorption and dissolution into sadashiva and sadashiva wait for the next moment, next spandana in the field if shakti to recreate. Panchakruthya Parayana also mentions the same meaning. The 24th verse is only talking about the Pancha Kritya parayana, her own form. This mantra describes Parashakti’s role  (feminine Parabrahman) in complete domination over the process of creation and dissolution of the Universe. This creation is not without a purpose, Whatever is created by para brahman, shakti is destroyed within. She creates and destroys, she is protective, mindful, concerned and she acts very efficiently at the appropriate time throughout the three processes preservation, maintenance, destruction. It is her nod and consent is required by all the divinities for the work that she has assigned to them. Although they appear to be independent. They are not independent. All is done by her.  When we come across Pancha Kritya, Panchapretha Sinasina Panchabramha Swaroopini ( Brahma, Vishnu, and Maheshwara are called Panchapreta. The essence of creation is absorbed by Maheshwara and disappears into sadashiva. Only the principal Shiva shaktya yukto is the Sadashiva is the only reference to Universal consciousness. Onley principle of sadashiva remains in fact Shiva to enacts equal and opposite roles like Devi, The dissolution theory is related to chakras. The unmanifest has to manifest, earth, water, and fire (Brahma, Vishnu, Rudra dissolve into the air (Ishawara) and air dissolve into space and mind sadashiva. Muladhara, swadhisthana, Manipura dissolve into Anahata and Anahata into Ajna and all of them depend on supreme mandate  Sahasrara , descend again to continue their functions. After Uniting Shakti with Shiva they descend. This is the summary of verse 24. This is practiced in Srividya Upasana while drawing Srichakra. Srishti krama and Samhara krama. Shrishtinyasa, sthithi nyasa and samhara nyasa. Continuously involving oneself in parabrahman is the functioning of srishti sthiti laya which is the summary of Srividya Upasana. 

Chanting procedure and Nivedyam ( offerings to the Lord) : If one chants this verse 1000 times each day for 20 days, offering honey, black dal vada and til rice as prasadam, it is said that one would be defended against fear from all ghosts, ghouls and ill-effects of black magic. 

Note: The articles written are the extracts from daily online Jnana Yajna conducted by ‘Atmanandanatha’ on Soundarya Lahari

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

Link to Article 16: Verse 14 Soundarya Lahari explanation

Link to Article 17: Verse 15 Soundarya Lahari explanation

Link to Article 18: Verse 16 Soundarya Lahari explanation

Link to Article 19: Verse 17 Soundarya Lahari explanation

Link to Article 20: Verse 18 Soundarya Lahari explanation

Link to Article 21: Verse 19 Soundarya Lahari explanation

Link to Article 22: Verse 20 Soundarya Lahari explanation

Link to Article 23: Verse 21 Soundarya Lahari explanation

Link to Article 24: Verse 22 Soundarya Lahari explanation

Link to Article 25: Verse 23 Soundarya Lahari explanation

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