Atmananda lahari

Mantra Yoga


SrI GURUBHYO NAMAH SRI PARAMA GURUBHYO NAMAH
SHRI PARAMESHTHI GURUBHYO NAMAH

I was speaking to Shri Veerendra Sharma. It was a discussion on Chakras,
Kundalini, Sound, Sound forms etc., I don’t remember where the discussion has begun and where it ended. I always mention “Mantra Yoga”, in its literal sense “THE SOUND THAT JOINS/ MERGES TWO ENDS”, that is merging / joining the individual with the cosmic.
I have also mentioned to him about PARA, PASHYANTI, MADHYAMA, VAIKHARI in Lalita Sahasranama. I strongly believe, with my very humble knowledge of Vedas and Upanishads that each Nama in Lalita Sahasranama is connected to some or the other verses in Vedas and Upanishads, so also the Para (paratyakchitee roopa), Pashayanti (Paradevata), Madhyama, Vaikharee roopa is connected to the Rigveda Verse 1 -164-45, which reads as “ chatvaari vaak parimitaa padaani tani vidurbrahmana ye minishiNah, guhaa treeni nihitaa nEngaayanti tureeyam vacho manushyaa vadanti

Meaning: The learned know of the VAK that exists in four forms. Three are hidden and the fourth is what men speak.

This is the one, at this point of time I could recollect from Rigveda. If my memory rewinds, may be some more references also may open up.

The highest manifestation of sound-energy, the primal voice, the divine voice is Para. The Para voice becomes the root-ideas or germ-thoughts. It is the first manifestation of voice. In Para the sound remains in an undifferentiated form. This is said to be in Mooladhara.

Pashyanti is at the Manipura Chakra. We know that irrespective of the caste, creed, nationality, religion, language all the human beings experience the same bhavana of a thing by gestures. For ex, all human beings hold their hand to the mouth in a particular manner to show they are thirsty. The Pashyanti voice did this act.

Madhyama is the sound as perceived in the Subtle or pranic world. We know sound is produced through contact, vibration and obstruction. This is called AAHATA. An eternal and existent cosmic hiss, if one can hear,( I am using the word HEAR not Listen that is called ANAAHATA. So Madhayma sound is at Anaahata. Are our thought forms held in mind has a sound? Yes, that is heard in ANAAHATA but we don’t observe. Let us begin to hear that sound from this moment onwards. Once we hear the sound of thoughts, it becomes easier to hear the eternal cosmic hiss at Anaahata.

The fourth and the last form of Sound is Vaikhari which is the sound produced at Vishuddhi.

Lalita Sahasranama from ‘Vishuddhi chakra nilaya to sahasradala padmastha
sarvavarnopashobhita” explained in no uncertain terms the sounds para to vaikhari but in a reverse manner. Why? To help us to hear today, tomorrow or at some point of time in our life, the PARA sound, the primal voice, the divine voice, the unmanifested voice which has manifested in the form of universe!!!!!

Further it becomes easy to tap the dormant kundalini energy at the base chakra by
the sound of Vaikhari passing through Anaahata ( Madhyama) Manipura (Pashyanti) and getting ready at the reproductive energy centre ( SwadhiShtaana) to hit the base to arouse the dormant energy so that it directly reach the Ajna. These are not just the words I wrote hear but every one of us having faith, trust and with the grace of GURU can surely experience it. This is an easy task if we practice. It is as simple as a child learns cycling, may be with one or two fall and small injury. Even such fall and injuries could be avoided if we attach supporting two small wheels to the bicycle. One wheel is the GURU and the other is GURUMANDALA.

Let us go back to Mantra Yoga from where we began. The sound form of Devata is
Mantra. Mantra yoga concentrates on NAADA to strike rhythm between individual and cosmic vibration. This activates the NADIS to expose one to DAHARAKASHA, (Chidaakaasha) that is causal space (Karana AAkasha). Recall 609th Nama, DAHARAKAASHA ROOPINI.

Shabdha, sound is tanmantra of Akasha one of the Pancha mahabhutas

(To understand tanmantra- Sound is tanmantra of AAKASHA, Shabdha and sparsha
are the tanmatras of VAYU, Shabdha, sparsha and Roopa are the Tanmaantra of JALA, Shabdha, sparsha, roopa, rasa and gandha are the tanmantra of EARTH. These tanamatras are also associated with panchendriyas, ears, skin, eyes, tongue and nose)

Recall 11th nama, PANCATANMATRA SAYIKA. Also recall PRUTHVI TATVATMIKAYAI
GANDHAM KALPAYAMI.

We will go back to Daharakasha. With shabdha ( Akasha) we try to turn our vision to inwards from Aakasha to Daharaakaasha by chanting Mantra, by producing sound slowly LISTENING the Anaahata sound without producing it. (LISTENING IS USED HERE). Eventually when ‘Mantra Yoga” is achieved the consciousness is directed to Daharakasha where Mantra Devata (Cosmic- Brahmanda) resides.

Same in other words. Realising paraa vak ( Naada brahma) through a regulated chanting of Mantra, first externally, then mentally and then finally without producing it, is MANTRA YOGA, the most comfortable, easiest form of yoga to bring the union of cosmic with individual. THIS IS JEEVAN MUKTI. MUKTI /MOKSHA is not after leaving the physical body.

Sincere thanks to Mr Veerendra Sharma who has become cause for this write up.
Some time, I start uttering or start writing whatever that comes to mind and forget about it. Whatever uttered is not remembered and whatever written is also not stored/ saved. Even if saved on system I forget where it is saved.

It is my nephew Jagadish who lives in London and one Richa Sharma, Prof in NIFT
(National Institute of Fashion Technology) who have been insisting me for quite some time to write whatever that comes to mind and they will put it on a blog.

GURUMANDALA SAMPOORNA ANUGARAHA PRAPTIRASTU

Soubhagya Bhaskara: First Verse explained – Part2


Before beginning the Paribhasha, it came to my mind about, Vaishvanara, Taijasa, Prajna which I explained while explaining Maneeshapanchaka. We have reference to it in Lalita sahasranama:
VISHWAROOPA ( Vaishvanara) JAGARANEE, SWAPANTEE TAIJASATMIKA, SUPTAA PRAAJNATMUKA, TURYA SARVAVASTHA VIVARJITAA

Among 51 Alphabets only 32 were selected to begin each NAMA.
The author of Paribhasha is said the GURU of Sri Bhaskararaya and his name is mentioned as Sri Nrusimha

According to this Paribhasha 19 alphabets are not energetic and hence they were left out.

Sahasranama is in the form of Hayagreeva Agastya samvada. Agastya is known as KUMBHA SAMBHAVA, the pot born, but Sri Bhasuranandanatha looks at this in a different dimension. He says One who has mastered KUMBHAKA.

Now let us see how 32 syllables are distributed in the beginning of Lalita Sahasranama

I refer to Poorvabhaga of Lalita Sahasranama verse 9 to 11

“ O Hayagreeva, thou ocean of mercy, on this point doubt has arisen in me; have you forgotten it or knowingly neglected it. Or, is it because that I am unworthy to hear the thousand names? Tell me the reason why you have omitted this.

Suta said: Thus questioned by the holy, kumbhasambhava, Hayagrica greatly delighted, addressed the ascetic kumbasambhava thus:-

At this point Sri Bhasurunanda writes in his commentary that the ordinance of the VEDAs is not to impart the wisdom to those who has not questioned ( asked for it). Further he says that even if it is not questioned (asked) one may impart wisdom to a student, if GURU is not in return repelled. This is intended for a student, who has faith, but is unable to question.  (Ask) Bhodhayana says “FAITHLESSNESS is a great sin and faith indeed is a great TAPASYA”

In the same Poorvabhaga verses 12 to 17:

“ Hayagreeva said, Oh Agastya, husband of Lopamudra, listen with concentrated mind. I shall tell you why I did not instruct you in the thousand names. I did not tell you because I thought it was a secret, as you have now asked me with devotion, I shall impart to you that. The GURU may impart even a secret to a student who is with devotion; but it shall never be taught by you to one who has no devotion.

You may impart to one who is a true worshipper and pure. The Goddess Lalita has many thousands of ever powerful names in the Tantras; but this set of thousand, O sage is the first and the best. Sri Vidya is the first of all Mantras and in it Kadi Vidya is the first and the best “

I must tell an important thing here. There are not many commentaries on Lalita Sahasranama as is for Soundarya Lahari.

Some speak about Sri ShankaraBhagavatpada’s commentary (Bhashya) on Lalita Sahasranama.
1. I did not come across one such so far, nor my GURU told me about it.
2. Had there been a Bhashya of Sri Adi Shankara for Lalita Sahasranama, Sri Bhasuranandanatha would not have ventured on giving his bhashya.
3. There is Sri ShankaraBhashya for Lalita Trishati and hence Sri Bhasuranandanatha did not write Bhashya on Trishati.
4. The only authenticated bhashya is of Sri Bhasuranandanatha.

New generation upasakas , orators on Lalita Sahasranama shall not venture on giving a different dimension to Lalita Sahasranama except explaining the Bhashya of Sri Bhasuranandanatha.

Yes, even the Bhashya needs explanation without altering its original meaning.
This is my earnest prayer before such learned scholars and upasakas. Such distorted comments will misguide the aspirants.

There are 40 NAMAs beginning with अ(A). 10

with आ(AA)- 3

with इ (e) – 2

withई(II) – 5

with उ(VU)- none

with ऊ(voo)- 1

with ऎ (E)- 2

withऒ (O)- 4 with AM

Totally 67 from vowels-

Voo, Ru, Roo, Lrum, Lroon, Aim, Oum and Aha are the vowels not used to begin the NAMA-

With क(Ka), 81-
KHa.   ख        1
ga.      ग      24
Cha.     घ    29
CHa.    च   1
Ja.        ज     19
da.         ड   2
Ta           त   46
Da. ड            37
Dha.     ध      14
na.         न     75
pa.       प       81
ba.     ब         24
Bha.       भ     37
ma.        म    112
ya.        य        13
ra.         र       38
la.             ल    14
va.        व        79
sha.       श       59
SHA     ष            5
sa.        स        122
ha.          ह        11
Ksha        क्ष         9

Now  it has made total 1000.

Sri Bhasuranandanatha advise to add OM before and after the Nama.
How? If we are reciting Stotra, OM before and after each Stotra
If we are reciting Namavali with Namah, then OM before and after each NAMA

He also advised to recite a particular NAMA to meet our particular desire. He has only given few examples and asked the upasakas to find out for themselves the NAMAs to meet different desires as the names suggest fulfilment of a particular desire

In support of his advice he quotes VISHNU DHARMOTTARA PURANA-  “ Hear, o the first Dvija,

the multitude of the names of the one All-pervading BRAHMAN is the means of helping men. According to the objects in view of the powers are different. By repeating such names, the corresponding results are to be obtained. Whatever power belongs to a name, in that sphere alone it is effective, whether for good or for evil”

Vishnu DHARMOTTARA Purana is the Appendix to Vishnu Purana, one of the Mahapuranas.
It is the conversation between Maitreya and his GURU Parashara

121 Bhayaapahaa- remover of all fears.  This is very useful when we find small children are afraid of darkness and children with fearful nature.
Of course we also have many more fears including fear of death.

546 Bandhamochini-  To get release from prison-
Strictly speaking to get release from all bondages, attachments.
This shall not be  mistaken  for getting away from material comforts.
One should INVOLVE totally enjoying all the material comforts WITHOUT GETTING ATTACHED TO IT. It is Bandhamochana

669 NAMA- Annadaa- OM ANNADAYAI NAMAHA OM.
This is a mantra for getting food. Let us not conclude this mantra is for a beggar who begs for food. We need to recollect 19 mouths described while giving explanation to ManeeshaPanchaka. All these mouths are active in jagrata and Swapnavaste ( Vaishvanara and Taijasa) . We should pray HER to give good and nutritious food all these 19 mouths all the time !!!

670 Vasudaa- OM VASUDAYAI NAMAH OM. Make note it is not Vasudha.
The giver of wealth. There is no need to explain

Let’s find out many more such names indicating the fulfilment of various desires and post in the comments for the benefit of many.

Link to Part1 : https://atmanandanatha.com/2019/11/06/first-verse-of-soubhagya-bhaskara/

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