Kulamrutaika-rasika

 

शुक्लाम्बरधरम् विष्णुम् शशिवर्णम् चतुर्भुजम्|

प्रसन्नवदनम् ध्यायेत् सर्व विघ्नोपशान्तये||

श्रीगुरुभ्योनमः

 

We have seen mantra and yantra related namas in the previous posts. Now let us see the tantra related namas.  In this post, we will learn about Amma’s Tantra, Sri Vidya Tantra.

 

Sri Vidya Tantra

श्रीविद्यॆत्यहमाख्याता श्रीपुरं मॆ पुरं भवॆत्

श्रीचक्रं मॆ भवॆच्चक्रं श्रीक्रमः स्यान्मम क्रमः॥

(त्रिपुरारहस्यम् माहात्म्यखण्डम् – 53.46)

It is said in Tripura Rahasya that, Lalita Maha Tripura Sundari assures MahaLakshmi Devi “I will be addressed as Sri-Vidya; Sri-Pura will be my city; Sri-chakra will be my Chakra and the tantra (puja-krama) of Sri will be my tantra.”

 

The Sri-Vidya tantra, is the procedure of worshipping Amma with the help of Sri-yantra and Panchadasi mantra.  The Sri-yantra, made up of nine enclosures/avaranas, has got nine presiding deities, one in each enclosure and Sri-tantra involves reverencing of these nine forms in order, MahaTripuraSundari, Tripura-amba, Tripura-Siddhamba, Tripura-Malini, Tripura-Sri, Tripura-Vasini, Tripura-Sundari, Tripuresi and Tripura, corresponding to the nine avaranas of the Sri-chakra (Brahmanda Purana 3.36).

 

Tripura is described in hte Kalika purana as below.

त्रिकॊणम् मंडलम् चास्यास्त्रिपुरम् तु त्रिरॆखकम्

मंत्रम् तु अक्षरम् ज्ञॆयम् रूपम् त्रयम् पुनः

त्रिविधा कुण्डलीशक्तिस्त्रिदॆवानाम् च सृष्टयॆ

सर्वम् त्रयम् त्रयम् यस्मात् त्रिपुरा तॆन सा स्मृता ॥

(Kalika puranam– 63.55-57)

 

Lalita Maha Tripura Sundari: Ever existing blissful Supreme Consciousness (ParamBrahma)

Tripura-Amba: Contemplates Tripura’s creation

Tripura-Siddhamba: Sets up stage (Siddham) for the Tripuras; creation of eight fundamental prakritis

Tripura-Malini: Symbolic of the orderliness of Tripuras

Tripura-Sri: Symbolic of the opulence of Tripuras

Tripura-vasini: Resides in Tripuras

Tripura-Sundari:  Lady of the Tripuras

Tripura-Isi: Rules over the Tripuras

Tripura: She Herself becomes the Tripuras, enjoying the Kulamrita

 

The next nine namas starting from Kualmrutaika-rasika upto Samayachara-tatpara, correspond to the nine aavarana devatas/ Chakra-naayikas/ deities of the enclosures, worshipped during the Sri-Chakra archana.  Let us see the correspondence between these nine namas of the stotra and the nine chakresis. It may be noted that Vagdevatas listed them in the Samhara krama, the order of involution.

 

All the nine names of the presiding deities (Chakranayikas) of avaranas of the Sri-chakra, are referred with three cities and contain Tripura.  Vagdevatas however, grouped them according to the trika tradition, namely apara, parapara and para.  Amma’s names associated with the avaranas from Trailokya-mohana-chakra upto Antardasara contain kula while those corresponding to the Bindu and Trikona chakras, contain samaya. What are these kula and samaya?

 

जीवः प्रकृति तत्त्वम् च दिक्कालाकाशमॆवच

क्षित्यप्तॆजॊवायवश्च कुलमित्यभिदीयतॆ ॥ (महानिर्वाणतंत्रम् – 7.97)

Jiva, Prakruti, directions (dik), time and five elements (Ether, Sky, Fire, Water and Earth) are known as kula. Thus, kula induces a sense of duality.

 

As we have already observed in the microcosmic context, the chakras starting from Muladhara, upto Ajna, are associated with the apara tattvas and these tattvas are the root cause of duality. Since Sri-chakra and corporeal body are structurally similar, this in turn means, chakras starting from the Bhupura to Antardasara, correspond to the apara tattvas. This is the reason behind Vagdevatas using Kula for the namas associated with these chakras.

 

The liberation signifying the two para tattvas namely, Siva-Sakti conjoined and Siva-Sakti in complete unison, correspond to Samaya. This is the reason behind Vagdevatas using Samaya for the last two Chakranayikas.

 

Parapara tattva, the middle one is associated with the Lalata chakra. This tattva, being in between apara and para tattvas, signifies a state beyond duality, but still does not correspond to the samaya state, a state of eternal unison with the Supreme Consciousness.  The middle paraapara tattva is beyond duality but this state is lower than the samaya state. Hence it is called akula.

 

Now, let us look at the namas (in the order of involution):

कुल-अमृत-ऎक-रसिका – One who relishes only the nectar flowing in the path of kula

Bhupura/Muladhara - Trailokya Mohana Chakra; Chakreswari – Tripura

 

कुलसंकॆतपालिनी – Kula sanketa /Tripura; Paalini -  ruler

One who rules over kula and its constituents.

Shodasa dala padma/Swadhishtana -  Sarvasaparipuraka Chakra;  Chakreswari – Tripuresi

 

कुलाङ्गना – kula/Tripura; angana – Sundari

Ashtadala padma /Manipuraka – Sarva samkshobhini Chakra; Chakreswari – Tripura Sundari

 

कुलांतस्था – Kula/Tripura; amtastha – one who dwells in

Chaturdasara /Anahata – Sarva saubhagya-dayaka Chakra; Chakreswari – Tripura vasini

 

कौलिनी – Deity associated with Kula/Tripuras

Bahirdasara /Visuddhi – Sarvaartha-sadhaka Chakra; Chakreswari – Tripura-Sri

 

कुलयॊगिनी – Kula/Tripura Yogini-union/connection

As we have observed, Kula means a group. Kula in the present context refers to the chakras/avaranas of the body/Sri-chakra.  In general, there is no order or relatonship associated with the members of a group.  However, the chakras/avaranas of Sri-chakra are ordered/connected.  This nama having Yogini along with kula, refers to the binding/connection between the chakras. As Kulayogini, Amma maintains the order of these chakras/Tripuras.  This nama corresponds to the Antardasara Chakreswari Tripura Malini, because mala or chain means order/connection.

Antardasara /Ajna – Sarva rakshakara Chakra; Chakreswari – Tripura Malini

 

अकुला – One who is devoid of Kula

As observed earlier, kula induces a sense of duality.  In akula state, all the apara tattvas of the aspirant merge into eight fundamental tattvas, corresponding to a state which is beyond duality. An aspirant, either could attain liberation by realizing the higher para tattva with sustained practice or fall on to the lower plane of apara tattvas, due to lack of control. Duality is synonymous with Bhava roga and this chakresi bestows ashta siddhis on aspirants by destroying all diseases.

Ashtakona/Lalata – Sarva rogahara Chakra; Chakreswari – Tripura Siddhaamba

 

समयांतस्था – One who is in Samaya; One who is ever conjoined with Lord Siva.

Trikona /Sahasrara – Sarva siddhiprada Chakra; Chakreswari – Tripuraamba

 

समयाचारतत्परा – One who is an ardent follower of Samaya tradition; One who is ever in the blissful conjugation of Lord Siva

Bindu/Brahmarandhra– Sarva anandamaya Chakra; Chakreswari – Maha Tripura Sundari

 

नित्यम्  यस्तव मातृकाक्षरसखीम् सौभाग्यविद्याम् जपॆत्

संपूज्याखिल चक्रराजनिलयाम् सायंतनाग्निप्रभाम्।

कामाख्यम् शिवनाम तत्त्वमुभयम् व्याप्यात्मना सर्वतॊ

दीव्यन्तीम् इय तस्य सिद्धिः अचिरात् स्यात् त्वत्स्वरूपैकता॥

(दॆवीमहिम्नस्तवम् -15)

Amma not only grants wishes but also bestows liberation to those aspirants who worship Her reigning the Sri-chakra with the Saubhagya Vidya (Panchadasi) mantra.

 

Praying LalitaMahaTripuraSundari,

 

श्रीमात्रेनमः

Moola-mantratmika

शुक्लाम्बरधरम् विष्णुम् शशिवर्णम् चतुर्भुजम्|

प्रसन्नवदनम् ध्यायेत् सर्व विघ्नोपशान्तये||

श्रीगुरुभ्योनमः

महॆश्वरि महामंत्रकूटत्रय कळॆबरॆ।

कादिविद्याक्षरश्रॆणिमुशन्तस्त्वा हवामहॆ ॥ (Tripurasundari Vedapada Stavam – 59)

 

यंत्रम् मन्त्रमयम् प्रॊक्तम् दॆवता मन्त्ररूपिणी Mantra, yantra and tantra are inseparable representations of any deity. We have seen the Panchadasi mantra related three namas in the previous post.  In this post, we try to understand the pith of the next two namas, mula-mantraatmika and mula-kutatraya-kalebara.

 

यथा हि सर्वतत्त्वमय शरीरस्य विभक्त त्वगादिसन्तानतन् त्रितयस्य तदा विभागप्रकाशविमर्श विश्रांतिधाम हृदयपदमुच्यतॆ – तथैव भगवतॊ भैरवनाथस्य तदिदम् विभक्ततत्त्वभुवनादिमयम्  विश्वरूपम् परामर्शसारम्; पञ्चाशद्वर्णमयम् शरीरम् तस्य तदविभाग परामर्शसारमिदम् हृदयम्। (Para Trisika Laghu Vrittih – 9^th verse Vimarsa)

 

The gross form is made up of five fundamental and subtle elements. The Supreme Consciousness shining in the heart of the beings is not different from the beings. In a similar way, the mantra that shines in the heart of Lord Bhairavanatha made up of 56 letters, is not different from Bhairavanatha.

 

अथा व्याहृतम् वा इदमासीत् स सत्यम् प्रजापतिस्तपस्तप्त्वानुव्याहरद् भूर्भुव स्स्वरित्यैष्यैवास्य प्रजापतॆः स्थविरुस्था तनुर्या … (Maitryupanishad – 6.6)

Bhuh, Bhuvah and Suvah, the three worlds/lokas created through penance during the speechless state (silence) is the gross body of the Prajapati.

ऋग्भिरॆतम् यजुर्भिरन्तरिक्षम् सामभिर्यत्तत्कवयॊ वॆदयन्तॆ (Pasnopanishad– 5)

 

श्रीचक्रम्शिवयॊर्वपुः The Srichakra, symbolic of tripuras/three parts/kutas, is the body of Siva and Sakti in unison.

 

Thus, the way a gross body is one with inner Supreme Consciousness, Sri chakra and Panchadasi mantra are inseparable.  Vagdevatas eulogized Amma’s graphical form, namely the Sri yantra in the nama Mulakutatraya-kalebara, while the inseparable heart, the Mulamantra, Panchadasi mantra, in the nama, Mulamantratmika.  The Sri chakra, symbolic of tripuras/tri-kutas is Amma’s body with Panchadasi mantra as Her heart.

 

Praying Sri Vidya rupini,

श्रीमात्रेनमः

Srimad-Vagbhava-Kootaika-Swaroopa-MukhaPankaja

शुक्लाम्बरधरम् विष्णुम् शशिवर्णम् चतुर्भुजम्|

प्रसन्नवदनम् ध्यायेत् सर्व विघ्नोपशान्तये||

श्रीगुरुभ्योनमः

शिवः शक्तिः कामः क्षितिरथ रविः शक्तिकिरणः

स्मरॊ हम्स: शक्रस्तदनु च  परामार हरयः ।

अमीहृल्लॆखाभिस्तिसृभिरवसानॆषु घटिता

भजन्तॆ वर्णास्तॆ तवजननि नामावयवताम् || (Soundaryalahari – 32)

First few namas of the sahasranama stotra describing Amma from head to toe (kesaadi-paadaanta), connote the gross form holding sugarcane bow, flower arrows, a noose and a hook. A few subsequent namas portray the victorious war Amma raged on the demon Bhandasur, a personification of ego, bespeak the play of Supreme Consciousness, in aspirants’ plexuses starting from the muladhara to sahasrara.

 

The forthcoming set of namas describe Amma’s subtle form. The subtle form any deity comprises of yantra, mantra and tantra.  Yantra is the geometrical representation of the deity while mantra is the phonetic representation of the Gross form and tantra refers to the procedure that connects these two with the subtlest form of the deity, the Supreme Consciousness. यंत्रम् मन्त्रमयम् प्रॊक्तम् दॆवता मन्त्ररूपिणी So, mantra, yantra and tantra are inseparable representations any deity. Vagdevaas highlight this fact by grouping the namas Sarva-mantra-swaroopini, Sarva-yantra-atmika, Sarva-tantra-roopa and Maha-tantra, Maha-mantra, Maha-yantra in the sahasranama stotra.

 

A note about mantra:

मननात् त्रायतॆ इति मन्त्रम् Mananaat traayate iti mantram. A mantra is a single letter or collection of letters, potent with powerful sound energy when meditated upon, protects the aspirant.

 

A strong correspondence between sound and form is known to exist from time immemorial. Though every letter is considered to be a mantra, our sages have perceived that the collective sound energy of certain combinations of letters, corresponds to the gross form of a deity.

तद्विमर्शस्वभावा हि सा वच्या मंत्रदॆवता  (Tantraloka 16.286)

 

It is interesting to note that, the associated gross form of a deity depends on the number of letters of the mantra and their combinations.

 

One of the several meanings of the Sanskrit word mantra, is secret. सदसि न मन्त्रम् प्रकाशयॆत्  Sadasi (in a sadas or an assembly) na mantram prakaasayet (uttered loud) Being secret, mantras are not supposed to be uttered loudly or sung with a tune.  

 

Self-medication is dangerous, and one needs a doctor’s prescription. Also, a doctor would not prescribe the one medicine for all patients with the same complaint.  A medicine and its dosage must be administered as per individuals’ sensitivity and requirement.  In a similar way, mantras should not be self-taught from a book or a CD/DVD and practiced without an initiation from a Guru.  Also, a (true) Guru does not do mass initiation. Depending on an individual's need and capacity, the Guru showers his mercy on his disciples with an appropriate mantra.

 

We have learnt that Amma’s mantra is Panchadasi-mantra, yantra is Sri-chakra and tantra is called Sri Vidya. Now, let us understand the purport of the namas starting from Srimad-Vagbhavakootaika-swaroopa-mukha-pankaja to Sakti-kutaikata-apanna-katyadho-bhagadharini.  

 

Panchadasi mantra

 

Since mantras are highly secretive and to be known only to those initiated by a Guru, our sages encode these mantras in normally looking verses.  It is the Guru, who decodes and initiates the disciples.

 

कामॊयॊनिः कामकला वज्रपाणिर्गुहा हसा मातरिश्वा S भ्रमिन्द्रः

पुनर्गुहा सकला मायया च पूरुच्यॆषा विश्वमाता SSदिविद्या ॥ (Tripuropanishad– 8)

This verse containing kaama, yoni, kamakala, vajrapani, guha, ha-sa, maatarisva, abhra, indra, guha, sa-ka-la, maya has got the Panchadasi mantra encoded in it.

 

Similarly, Sankara bhagavatpada’s 32^nd verse/sloka of Soundarya-lahari is also an encrypted Panchadasi mantra.

 

This Panchadasi mantra containing 15 letters, is divided into three groups/kutas Vagbhava, Kamaraja and Sakti.  Bhaskararaya encoded the mantras corresponding to these three kutas in the following verses of Varivasyarahasya.

 

Vagbhava kuta:

क्रॊधीशः श्रीकंठारूढः कॊणत्रयम् लक्ष्मीः

मांसमनुत्तररूढं वाग्भवकूटम् प्रकीर्तितम् प्रथमम् ॥ (Varivasyarahasya – 1.9)

Kamaraja kuta:

शिवहंस ब्रह्मवियच्चक्राः प्रत्यॆकमक्षरारूढाः ।

द्वैतीयकम् कूटम् कथितम् तत् कामराजकूटम्॥ (ibid1.10)

Sakti Kuta:

शिवतॊवियतॊ मुक्तम् तृतीयमिदमॆव शक्तिकूटाख्यम्।

हृल्लॆखानाम् त्रितयम् कूटत्रितयॆपि यॊज्यमन्तॆ स्यात्॥ (ibid1.11)

 

A deity is known by the corresponding mantra. Thus, Panchadasi mantra with three kutas corresponds to Amma Lalita-Maha-Tripurasundari’s gross form and Vagdevatas disclose this correspondence in the upcoming three namas.

 

Srimad-Vagbhavakutaika-Swaroopa-mukha-pankajaayai namah

 

Pranams to Amma with Vagbhava kuta as Her has lotus like face.

 

KamThaathaH kaTi paryanta -Madhyakootaswaroopinyai namah

Pranams to Amma who has got the Madhya kuta as Her middle portion of the body from the neck upto waist

 

Saktikootaikata-aapanna-katyadhobhaaga dhaarinyai namah

Pranams to Amma with Saktikuta as Her lower portion of body, below the waist.

 

Let us try to understand the Siva-Sakti tattva secret behind these namas.

मंत्राः वर्णात्मकाः सर्वॆवर्णाः शिवात्मकाः (Sivasutra Vimarsini 2.3)

Mantras are made up of letters (Varnas) and Varnas are of Sivaatmaka. व्यक्तमम्बामयम् सर्वम् अव्यक्तम् तु महॆश्वरम् All that is manifested is of Amma, Sakti nature and unmanifested is of  Siva. Since (Vagbhava, Kamaraja, Sakti kuta) mantras are held in secrecy, they could be considered as unmanifested. Thus, the manifested gross form mentioned in these namas corresponds to Amma and the secretive mantra parts correspond to Siva.

 

कत्रयम् हद्वयम् चैव शैवॊ भागः प्रकीर्तितः

शक्त्यक्षराणि शॆषाणि ह्रींकार उभयात्मकः ॥  

Three ‘ka’s and two ‘ha’s of the Panchadasi mantra are personified as Siva and the rest as Sakti and the ‘hrim’ as both in unison.

 

From this, we can infer that the Vagbhava and Sakti kutas have got only one Siva-akshara while the middle one, the Kamaraja kuta, has three. Vagdevatas seem to have indicated this through the word ‘eka’ or one, as in Vagbhagavakutaika and Saktikutaikata.

 

Praying to Panchadasakshari,

 

श्रीमात्रेनमः