sinjAna-maNi-manjIra-manDita-srI-padAmbujA

शुक्लाम्बरधरम् विष्णुम् शशिवर्णम् चतुर्भुजम्|

प्रसन्नवदनम् ध्यायेत् सर्व विघ्नोपशान्तये||

श्रीगुरुभ्योनमः

शरणम् करवाण्यम्ब चरणम् तव सुन्दरि|

शपे त्वत्पादुकाभ्याम् मे नान्यः पन्था अयनाय||

sinjAna-maNi-manjIra-manDita-srIpadAmbujA

sinjAna-maNi – tinkling gems

manjIra – मञ्जु मनोहरम् ईरयति ध्वनतीति मञ्जीरः – gives out a pleasant sound as it jingles

manDita – decorated with

srI-padAMbuja – auspicious lotus feet

Pranams to Amma whose auspicious feet are adorned with gem-studded anklets that give out a pleasant sound as they jingle. 

While the previous nama is related to the unending vast expanse of the Supreme Consciousness in various forms, this nama seems to be related to their names associated with the sound/vak.

We have observed earlier, that the brightness of the vast expanse of creation seen on the toe nails of Amma, is only a fraction of the lustre of the Param Brahma. A similar analogy is drawn for the Sabda/Nada (sounds) also.

तत्रैक गुणमाकाशम् शब्द इत्येव तत्स्मृतम|

तस्य शब्दस्य वक्ष्यामि विस्तरम् विविधात्मकम्| 

(नारद पुराणम्-42.89,90)

The unique characteristic of the celestial sky is sound. This Sabda Brahma has evolved into the immeasurable creation.

ब्रह्मायम् वाचः परमम् व्योमम् (ऋग्वेदम् – 1.164.3)

ऋतस्य प्रथमज वाचः (ibid 1.164.37)

From the lustre (ruta) of Param Brahma first, sound (sabda/nada) was emanated.

While discussing the earlier nama, we noted that cosmic water was the first to be issued out from the Param Brahma. Sound is produced from this celestial primordial water. (सलिल समृद्धे घोषवान् -  नारदपुराणम् 42.51,52)

To create is an action. If any action takes place, it is natural to produce sound. But the sound produced here is unstruck or unheard (anAhata).

अनाहतो हतश्चैव स नादो द्विविधो मतः|

आकाशसंभवो नादो यः सोऽनाहत संज्ञितः|| (संगीतमकरन्दम् -1.4)

Nada is of two types, anAhata and Ahata. anAhata nada is one that comes from within. This is also known as unstruck/unheard (aSravaNa). The cosmic nada is anAhata.

वेदशब्देभ्य एव आदौ प्रुथक् संस्थाश्च निर्ममे (मनुस्मृति -1.21)

वेदत्रयात् समुधृत्य प्रणवम् निर्ममे पुरा| (गान्ध्रर्व तन्त्र्-18.57)

The Vedas are anAhata and the Pranava in the three Vedas is anAhata.

चत्वारि वाक् परिमिता पदानि तानि विदुर् ब्राह्मणा य़े मनीषिनः|

गुहा त्रीनि निहिता नेङ्गयन्ति तुरीयम् वाचो मनुष्या वदन्ति ||

 ( ऋग्वेदम् -1.164.45)

The cosmic sound emanated from the consciousness filled Parameswara, has four stages para, pasyanti, madhyama and vaikhari. Among these, the first three are hidden (inaudible/guhyam/anAhata) while the last one issues out as audible (Ahata) sound. Only seers can hear those anAhata sabdas. It is this one fourth of the celestial cosmic nada that constitutes all the sounds in the creation that has evolved with the 1/4^th of lustre of the Supreme Consciousness. 

These vaikhari sounds produced from the cosmic sounds are again manifested as para, pasyanthi, madhyama and vaikhari in the creation. The same principle applies here, too. The first three are secretive and the fourth one is only heard.

शब्द्ब्रह्ममयम् यत्तन्महावाक्यादिकम् द्विज|

तद्विचारोद्भवम् ज्ञानम् परम् मोक्षस्य साधनम् || 

(नारद पुराणम् -33.65)

Maha Vakyas, the embodiment of the Sabda Brahma, representing the essence of Vedas and Puranas, for example तत्त्वमसि, अहम् ब्रह्मोस्मि, are the means of salvation, when meditated upon.

Sounds from the jingling bells of anklets on Amma’s feet, indicative of Sabda Brahma are reflective of these Mahavakyas. Vagdevatas refer to these sounds as Sri-pada. In Sanskrit, pada means word, Sri means auspicious or great.

Ajatasatru in Brihadaranyaka Upanishad refers to this very Sabda Brahma in the feet as the vital force that is produced as one walks.

स य एतमेवमुपास्ते सर्वम् हैवास्मल्लोक आयुरेति नैनम् पुरा कलात्प्राणो जहाति

  (बृहदारण्यकोपनिषद् -2.1.10)

The above mantra from Gargi-Ajatasatru’s discourse says that the sound produced behind while walking is the vital force/Sabda Brahma.

We have seen earlier that Vagdevatas used ratna only in three namas, in the entire Sahasranama stotra. These three namas describe the para, pasyanthi, madhya and vaikhari vak sthanas (places). 

रत्नकिङ्किणिकारम्यरशनादामभूषिता – waist (kati) – (muladhara) para, (nabhi/navel) pasyanti   

कामेश्वरप्रेमरत्नमणिप्रतिपणस्तनी – heart – madhyama

रत्नग्रैवेयचिन्ताकलोलमुक्ताफ़लान्विता – neck – vaikhari

The sound form of the infinite consciousness is para vak.

बिन्दोस्तस्माद् भिद्यमानाद् रवोऽव्यक्तात्मको भवेत्|

स रवः श्रुति संपन्नैः शब्दब्रह्मेति कथ्यते | 

(प्रपञ्चसार तन्त्र् -1.44)

चैतन्यम् सर्वभूतानाम् शब्दब्रह्मेतिमेमतिः|

तत्प्राप्य कुण्डलीरूपम् प्राणिना देहमध्यगम् |

 (शारदातिलक तन्त्र् -शब्दब्रह्मोत्पत्ति)

Parameswara, the Supreme Pure Consciousness is residing in all creatures as Sabda Brahma in the muladhara.

The waist portion consisting the muladhara, decorated by the ratna kinkini waist band is the abode of para vak which is nothing but the Sabda Brahma.

Though Amma’s ornaments represent energy vibrations, only the girdle and anklets are described to be making sounds, by the Vagdevatas. The secret behind this may be that these two are where the Sabda Brahma  is concentrated at. 

The superficial meaning is that Amma’s anklets’ sounds (Maha Vakyas) grant salvation to people who meditate upon them.

Praying that I may be engrossed in the anklets’ anAhata  sounds of Amma forever,

श्रीमात्रेनमः