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श्रीगुरुभ्योनमः
पञ्चयुग्मवॆषभृत् परात्परा सुरार्चिता
पञ्चवक्त्र वक्त्रपद्म चञ्चरीकलॊचना
वञ्चकान्तरङ्ग शत्रु सञ्चय प्रणाशिनी
प्रॆतमञ्चशायिनी कुलम् चिराय पातुमॆ ॥ ( उमासहस्रम् – 36.20)
Oh Dasa-vesha-dharini!! Parartpari!! Surarchita!! One who is seated on the plank of five corpses!! One with bee-like glances wandering over the five lotus faces of beloved Siva!! please protect me by destroying the ever-deceiving inner enemies namely, lust, anger, passion, greed, arrogance, and jealousy.
In the nama करान्ङ्गुळिनखॊत्पन्ननारायणदशाकृतिः, we have learned that Lord Narayana's ten incarnations have emerged from Amma’s fingers’ nails. Let us try to understand the purport of this.
मुदम् स्वरूप लाभाख्यम् दॆहद्वारॆण चात्मनाम्।
रात्यर्पयति यत्तॆन मुद्रा शास्त्रॆषु वर्णिता॥ (तन्त्रलॊकतन्त्र् – 25.3)
Mudra is one by means of which the sadhaka would attain self-realisation through the conjunction of microcosm and macrocosm.
मुद्रा चतुर्विधा काय-कर-वाक्-चित्तभॆदतः (ibid 32.9)
अङ्गुलीन्यासभॆदॆन करजा बहुमार्गगा
सर्वावस्थास्वॆकरूपॆन वृत्तिमुद्रा च कायिकी
मंत्रतन्मयुता मुद्रा विलापाख्या प्रकीर्तिता
ध्यॆयतन्मयता मुद्रा मानसी प्रकीर्तिता॥
Mudras are of four types – two are of the gross type and one each of subtle and para. Gross mudras are the gestures through the body or fingers. The subtle mudras are of the sound form, especially the mantras while the para mudras involve deep meditation.
Dasa-avataras-Dasa mudras
संक्षॊभिण्यादि त्रिखंडांता दशमुद्राः ताभिः करणभूताभिः सम्यक् नित्याहृदयॊक्त वासनानुगुण्यॆनाराध्या (सौभाग्य भास्करम् – 977)
Yogini Hridaya describes ten (dasa) mudras used during the worship of Lalita Maha Tripura Sundari. These are Sarva-Samkshobhini, Sarva-Vidraavini, Sarva-Akarshini, Sarva-Avesakari, Sarva-Unmadini, Sarva-Mahaankusa, Khechari, Sarva-Bija, Sarva-Yoni, Sarva-Trikhamda. Please note that the first and the last mudras are sometimes interchanged, in some scriptures.
The subtle energies released in the aspirants with these hand gestures (mudras), uplift them in the path of liberation. Yogini Hridaya describes these shaktis in detail for each mudra, however, Nitya Shodasikarnava/Vamakeswari Tantra, gives a detailed description of the methodology. These most secretive mudras to be shown only during the puja krama in front of the Goddess must be learnt only from the Guru. Mudras learnt otherwise would be ineffective or futile.
It is also important to know that there is a specific order for these ten mudras.
पूजाकालॆ प्रयॊक्तव्या यथानुक्रम यॊगतः (ज्ञानार्णवतन्त्रम् – 3.28)
During the puja, these mudras are to be shown according to the given order.
The order of these mudras given in the Yogini Hridaya pertains to the order of involution (aarohana/samhara krama). First nine mudras correspond to the nine avaranas (Bhupura-Bindu) of the Srichakra. All-pervading shakti of the Srichakra corresponds to the tenth mudra.
Let us try to understand the connection between these mudras and the ten avataras of the Lord Narayana. This analogy is brought out with the help of the dasamudra tattvas described in the Yogini Hridaya, Yoga sastras and puranas. The flow of Kundalini energy starting from the Muladhara towards Sahasrara due to the display of these mudras, is evident to the aspirants.
यॊनिप्राचुर्यतः सैषा सर्वसंक्षॊभिणी पुनः
वामशक्ति प्रधानॆयम् द्वारचक्रॆ स्थिता भवॆत्॥ (यॊगिनीहृदयम्-59)
The Vamasakti manifested at the Dwara Chakra (Trailokya Mohana chakra/Bhupura chakra) due to the Sarva Samkshobhini mudra is responsible for creation (Vamana). This energy evinced at the entrance of the Sushumna is symbolic of pure knowledge (Pratyabhijna Hridayam-18).
The creation referred to here, that manumits the sadhakas, is indicative of awakening of the Kundalini sakti. Dhyanabindu Upanishad (65-69) details the process of awakening of Kundalini sakti by controlling inhalation and exhalation (prana and apana).
गंगायमुनयॊर्मध्यॆ मत्सौ द्वौ चरतः सदा।
तौ मत्स्यौ भक्षयॆद् यस्तु स भवॆन्मत्स्य साधकः॥ (आगमसारम्)
Two fish (matsya) always wander between Ganga and Yamuna. Matsya adepts (sadhakas) always consume these two fish.
It is a common practice to denote Ida-Pingala nadis with the two streams, Ganga-Yamuna and inhalation-exhalation through these nadis with the two fish swimming in these streams. So, in Yoga parlance, fish consumers (matysa bhakshaka) are the ones who control their prana and apana.
Since the Muladhara energy activated with this mudra, is symbolic of the awakening of Kundalini sakti through prana-apana (associated with fishes) control, this mudra corresponds to the first of the ten avatars, the Matsya avatara. Fish is figurative of creation. You may remember that Kamadeva/Manmatha is known as Meenadhwaja (Flag with fish symbol).
Sarva-Vidravini mudra:
क्षुब्धविश्वस्थितिकरी ज्यॆष्ठाप्राचुर्यमाश्रिता।
स्थूलनादकलारूपा सर्वानुग्रहकारिणी॥ (ibid 60)
सर्वाशापरिपूरणाख्यॆ तु सैषा स्फुरतविग्रहा।
Dravini mudra activates Sarva-asaparipuraka chakra by invoking Jyeshta sakti. This mudra stabilizes the churned minds of aspirants. Jyeshta sakti is Sthula-nada-kala-rupini and bestower of all wishes (sarva-anugraha-karini). We will see more about “Sthula-nada-kala-rupini”, later.
कूर्मानाड्यम् स्थैर्यम् Kurma nadi offers firmness (sthairyam) (Patanjali Yoga Sutras-3.32, Sandilyopanishad-1.69). By holding mind firm on the Kurma nadi, aspirants attain mental balance.
Thus Sarva-Vidravini mudra, is associated with the Kurma avatara of Lord Narayana, during the churning of Milk-ocean.
***
Milk-ocean in the Rasatala is formed with the milk of the Celestial cow/Kamadhenu/Surabhi that sprung during the churning of the Milk-ocean (Mahabharata-Udyoga parvam-102). Milk-ocean is formed with the milk of the Celestial cow. But Celestial cow emerges only when the Milk-ocean is churned. How is this cycle explained? Let us try to understand this connection.
According to our scriptures, Will (Sankalpa), Kundalini Sakti at Sahasrara/Supreme Consciousness, and nectar flowing from the Sahasrara lotus are coupled with the Kalpa-vriksha, Celestial cow (Kamadhenu), and the nectar/celestial milk respectively. The fire generated at the Muladhara due to the Kundalini Sakti resting there is the calf of the Celestial cow. The milk pail of the Celestial cow(Kundalini sakti) for its calf, forms the Milky ocean. Churning of Milk-ocean is nothing but the process of awakening the sleeping Kundalini, through sacrifices with utmost good intentions (sat-sanklapa yajnas), by controlling the inherent demonic qualities (Uma Sahasram-18). Thus, the Milk-ocean - Celestial cow cycle is a replica of the Yajna-Karma cycle given by Lord Krishna in the Bhagavad-Gita (3.10).
***
Jyeshta sakti referred to in the verse(sloka) of this mudra, is symbolic of discrimination/knowledge. This sakti balances our minds, during the eternal seething between the positive and negative thoughts. Jyeshta Devi punishes those who fail to control the ego arising during aspirants’ achievements.
Jyeshta Devi:
The very first emergence during the churning of the Milk-ocean is that of Jyeshta Devi. It is only later, the lustrous Goddess symbolic of wealth, Lakshmi Devi showed up. Jyeshta Devi also known as Alakshmi, resides at envious, inauspicious, impure places and stays away from auspicious places or places where ordained Vedic practices are followed. She would not visit people, who pray to Her. Lord Vishnu said in the Linga Purana, “The wealth and the benefit of auspicious deeds of proud, ignorant and non-devotees of Siva-Sakti, would be taken away by Jyeshta Devi, even if they are my devotees”. (Linga Purana-Uttara bhaga-6)
क्षुद्पिपासामलाम् ज्यॆष्ठाम् अलक्ष्मीम् नाशयाम्यहम् (श्रीसूक्तम्)
It Siddhanta Saravali, Jyeshta Devi is described as the energy associated with the fluids/water (Dravini). The sacrificial fire ignited due to the practice of seekers will be put off by fliudous Jyeshta Devi, if they fail to keep a check on their ego with proper discrimination. This is the purport of saying Jyeshta Devi stays away from Vedic ordained places.
निद्रा विस्मृति मॊहालस्य
प्रविभॆडैस्सा भवमग्नॆषु
ऎषैवस्या द्युञ्ज्ञानॆषु
ध्वस्त विकल्पः कॊऽपि समाधिः ॥ (उमासहस्रम् - 38.14)
Jyeshta Devi, however, blesses Her devotees by dousing the adverse circumstances, whereby they can reach higher stages of sadhana. In the olden days, Jyeshta Devi worship used to be quite popular and widespread. She is still worshipped nowadays in Brahmapuriswara temple, Kanchipuram in the South and Jyeshta Devi temple, Srinagar in the North.
Halahalam:
An interpretation of the poison emitted by the serpent Vasuki during the churning of the Milk-ocean. Lord Brahma created serpents/nagas with the poison, namely anger. Since they are made with poison, serpents are poisonous (Linga purana 1.70.230-33). Due to this, the poison emitted by the Vasuki during the churning is symbolic of the anger in the aspirants. It has been said that Lord Siva consumed this poison and held it in the throat. The throat is the place of the fourth form of speech, Vaikhari. The act of Lord Siva seems to indicate that the aspirants must control their anger and not let it out in the form of speech.
Praying to the Jnana sakthi personified Meenakshi,
श्रीमात्रेनमः
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