BhanuMandalaMadhyastha - NamaRupaVivarjita

शुक्लाम्बरधरम् विष्णुम् शशिवर्णम् चतुर्भुजम्|

प्रसन्नवदनम् ध्यायेत् सर्व विघ्नोपशान्तये||

श्रीगुरुभ्योनमः

विकृतिस्सर्वभूतानि प्रकृतिः परदॆवता

सतः पादस्तयॊराद्या त्रिपदी गीयतॆ परा॥ (उमासहस्रम् 37.18)

 

Bhaanu-Mandala-Madhyastha to Vamakesi

We have seen the Panchadasi mantra related namas in the previous post. Now, we will learn the secrets behind the tantra related namas. These namas start from Bhanu-Mandala-Madhyastha and go upto Vamakesi.  We split these namas into ten groups corresponding to ten maha vidyas/Dasa-Maha-Vidyas.

 

Since Sun/Bhanu is the action instigating deity, the first nama Bhanu-Mandala-Madhyastha, seems to indicate that the subsequent set of namas are indeed tantra (action) related.

Bhairavi, Bhaga-malini : Bhairavi vidya (2 namas)

Energy is of two kinds. The static form called potential energy and the other is of dynamic in nature called kinetic energy. The sleeping Kundalini Sakti at the Muladhara is of static form and the same energy when gets awakened in an ardent aspirant, starts traversing upwards and becomes of kinetic in nature.

 

अचैतन्यम् परम् सूक्ष्मम् गुणसाम्यमनुल्बणम्

यॊनिस्वभाव संज्ञातम् मत्तॊऽभूद्भ इति स्वयम् ॥ (लक्ष्मी तंत्रम् 19.40)

The letter bha भ corresponds to the subtlest, imperceptible, inanimate yoni/seed of balanced gunas.

 

Immesurable infinite energy of Supreme Consciousness/Paramatma reaches muladhara and starts sleeping as Kundalini sakti (Kundalini means coiled). This results in the three coverings/aavarana of dirt/mala namely, anava, maayia and karmika.  These coverings hide the true nature of the Self and brings duality into being.

द्वितीयात् वै भयम् भवति  The sense of duality in turn manifests fear. भीरॊस्संत्रासकृद्भैरवम् Since this sleeping Kundalini causes fear, She is known as Bhairavi. Bhairavi residing at the Muladhara, the abode of Para vak, Bhairavi is synonymous with Para vak.

 

This sleeping Kundalini sakthi when gets awakened in an aspirant, starts travelling upwards along the chain/maala of plexus as a startling streak of light (bhaga) and thus She is called Bhagamalini. Awakened Kundalini Bhagamalini brings the realization of Ekam-Eva-Advitiyam-Brahma, there by removes the fear of duality in aspirants. Thus, as Bhairavi, She causes fear and as Bhagamalini, She removes the fear.

These two namas correspond to the Bhairvai vidya.

 

Padma-asana, Bhagavati, Padma-Nabha-Sahodari: Kamalatmika (3 namas)

These three namas pertain to the Kamalatmika Dasa Maha Vidya. Kamala/Lotus is symbolic of blossoming. The unmanifest maya sakti at the Sahasrara chakra is Kamalatmika. This unmanifest maya sakti that is in a balanced state of three gunas, is the material cause for creation.  As mud/earth is the material cause of a pot, Kamalatmika sakti becomes the kshetra karaka/material cause for space.

 

Unmanifested, imperceptible, maya sakti of balanced gunas, with a potence of expansion/vikasana is Kamalatmika.  The three namas here, symbolically indicate the significance of balanced state of the three gunas for the Kamalatmika maha vidya. The same energy when comes into being as manifested creation, is called Bhuvaneswari.

 

Unmehsa-nimesha-utpanna-vipanna-Bhuvana-aavalih, Sahasra-sirsha-vadana, Sahasra-akshi, Sahasra-paat, Aabrahma-kita-janani, Varna-aasrama-vidhayini, Nijagna-rupa-nigama, Punya-apunya-phala-prada, Sruti-seemanta-sindhurikruta-paadabja-dhoolika, Sakala-agama-sandoha-sukti-samputa-mouktika, Purushardha-prada, Purna, Bhogini, Bhuvaneswari: Bhuvaneswari Vidya (14 namas)

 

तदॆक्षत बहुस्याम् प्रजायॆयॆति तत्तॆजॊऽसृजत ( चांदॊग्यॊपनिषद् – 6.2.3)

आत्मा वा इदमॆक ऎवाग्र आसीनान्यत्किञ्चन मिषत् स ईक्षत लॊकान्नु सृजा इति (ऐतरॆयॊपनिषद् 1.1)

Srushti because of drushti. It is because of drushti/glimpse, srushti/creation came into being.

भवत्यस्मिन्निति  भुवनम् (अमरकॊशम्) – Everything occurs in Bhuvanam

Bhuvaneswari is the energy associated with the Paramatma’s vision or in otherwords, Paramatma’s viewing capacity is called Bhuvaneswari because the entire creation comes into being due to this Ikshana sakti.

आञ् ईषदर्थॆऽभि व्याप्तौ सीमार्थॆ धातु यॊगजॆ (अमरकॊशम्)

आकाशम् शरीरम् ब्रह्म (तैत्तिरियॊपनिषद् – 6.1)

Thus, these fourteen namas here correspond to the Goddess Bhuvaneswari, the ruler of the fourteen worlds/chaturdasa bhuvanas.

 

Creation is always associated with a name/naama and a form/rupa.  While the energy associated with form is Bhuvaneswari, that associated with the name or the sound energy is Taara devi.

 

Ambika, Anaadi-nidhana, Hari-Brahmendra-Sevita, Narayani, Nada-rupa, Nama-rupa-vivarjita – Tara devi (6 namas)

 

Upanishads unanimously proclaim that Pranava is the primordial sound/nada from which the entire creation comprising of name/nama and form/rupa has come into being. तरंत्यनॆनॆति तारः Taaraka mantra is that which helps us in crossing the ocean of samsara and Pranava is a taraka mantra.

 

आकारः प्रथमाक्षरॊ भवत्युकारॊ द्वितीयाक्षरॊ भवति मकारस्तृतीयाक्षरॊ भवति अर्धमात्रश्चतुर्थाक्षरॊ भवति बिंदुः पञ्चमाक्षरॊ भवति नादः षष्ठाक्षरॊ भवति तारकत्वत्तारकॊ भवति। तदॆव तारकम् ब्रह्मत्वम् विद्धि तदॆव उपास्यमिति ज्ञॆयम्॥ गर्भजन्मजरामरणसंसार महद्भयत्सन्तारयति तारकमिति ॥ (श्रीरामउत्तर तापिनी उपनिषद् 2खं 2)

 

Vagdevagas seem to have used these six namas to indicate Tara devi, an embodiment of Nada Brahma, the sound form of creation.  She liberates devotees from the cycle of birth and death, the wordly existence. The six names seem to correspond to the six parts a-kaara, u-kaara, ma-kaara, ardha-maatra and bindu of the Pranava, the taraka mantra.

 

In physical sciences, it is a well known fact that light travels faster than sound. Vagdevatas seem to have indicated this fact long long ago by placing the form related Maha Vidya Bhuvaneswari before the sound related Maha Vidya, Tara devi.

Praying to the nameless and formless Parasakti,

श्रीमात्रेनमः

 

 

 

  

 

ManuVidya - PanchaKrutyaParayana

शुक्लाम्बरधरम् विष्णुम् शशिवर्णम् चतुर्भुजम्|

प्रसन्नवदनम् ध्यायेत् सर्व विघ्नोपशान्तये||

श्रीगुरुभ्योनमः

पञ्चाशन्निजदॆहजाक्षर भवैर्नानाविधैर्धातुभिः

बह्वर्धैः पदवाक्यमानजनकैरर्धाऽविनाभावितैः

साऽभिप्रायवदर्ध कर्मफलदैः ख्यात्यैरनंतैरिदम्

विश्वम् व्याप्य चिदात्मनाऽहमहमित्युज्जृम्भसॆ मातृकॆ ॥ (शक्तिमहिम्न स्तॊत्रम् -27)

Manu vidya – Pancha-krutya-paraayana

 

Manu means mantra. Vagdevatas are unveiling the Panchadasi mantra of Amma in these namas starting from Manu-vidya upto Pancha-krutya-paraayana. As we have already learnt, Panchadasi mantra is comprised of three groups/kutaas, Vagbhava (soma mandala), Kamaraja (surya mandala) and Sakti (agni mandala) each with five, six and four letters, respectively.

 

According to Lakshmi Tantra (19.43,44), (Tvak-Srotra-Chakshu-Jihva-Aaghrani) Jnandriyas came forth from the letters na न  to tha त, (Vak-paani-paada-paayu-upastha) karmendriyas from Na ण to Ta ट, (Sabda-Sparsa-Rupa-Rasa-Gandha) pancha tanmatras from jna ञ to cha च and (Akasa-Vayu-Agni-Aapas-Pruthvi) five fundamental elements from nga ङ to ka क.

 

Let us see the first set of namas starting with cha च.

Chandra-vidya, Chandra-mandala-maadhyaga, Charu-rupa, Chaaru-haasa, Chaaru-Chandra-Kalaadhara, Charaachara-Jagannaadha and Chakraraja-Niketana.

 

There are seven namas starting with the letter cha, corresponding to the subtle indriyas, the five subtle elements. Indriyas/Senses are symbolically referred to as horses and thus, these seven namas, seem to indicate the Sun God whose chariot has seven horses. Thus, these seven namas refer to the Bhanu-mandala / Kamaraja kuta of the Panchadasi mantra.

 

The next five namas are starting with the letter pa, a Jnanedriya/Knowledge letter. 

 

Parvati, Padma-nayana, Padma-raaga-sama-prabha, Pancha-preta-aasana-aaseena, Pancha-Brahma-swaroopini

 

As Lord Krishna mentioned in BhagavadGita, Jnana-agni, knowledge is always associated with fire.

By placing Parvati, who did penance amidst five fires, as the first nama of this group, Vagdevatas seem to suggest the Agni-mandala/ Sakti kuta of the Panchadasi. mantra, through this group of namas.

 

The last set of namas of present discussion start from Chinamayi and go upto Pancha-Krutya-Paraayana.

Chinamyi, Paramananda, Vijnana-ghana-roopini refer to the Sat-Chit-Ananda Paramatma

Dhyana-Dhyatru-Dhyeya rupa – Triputi/Tripura – 3 cities (Lokatrayam/Bhuvana trayam) trayam va idam naama rupam karma)

Jagrut (Viswaroopa), Swapna (Tejas), Sushupti (Prajna), Turiya (devoid state) – 4 states

Srushtikatri (Brahmaroopa), Goptri (Govindaroopa), Samharini (Rudra roopa), Tirodhanakari (Iswari), Anugrahada(Sadaasiva) – Pancha krutya parayana - 5 actions

 

These namas suggesting five actions, four states and three cities (tripuras) associated with the Blissful, Knowledge filled, Supreme Consciousness seem to connect with the fifteen thithis (5+4+3+2+1) (Pratipat to Pournami) of Moon thereby indicating the Chandra mandala/Vagbhva kuta of the Panchadasi mantra.

 

Thus, Vagdevatas alluded Panchadasi mantra in these three groups of namas namely comprising of seven namas corresponding to Sun, five namas to Fire and fifteen namas to Moon.

 

Throughout this stotra, Vagdevatas are consistent in sequential placing of mantra, tantra and yantra related namas.  Now, having completed the Panchadasi mantra, you can expect the next set of namas to refer to the tantra. Yes, indeed!! The next set of namas starting from Bhanu-mandala-madhyastha upto Vamakesi, they are going to divulge in Dasa Maha Vidyas. Let us try to understand those secrets in the next post.

Praying to Panchadasaakshari rupini,

श्रीमात्रेनमः

Sarvajna - Maha-Chatushashti-Koti-Yogini-Gana-Sevita

 

शुक्लाम्बरधरम् विष्णुम् शशिवर्णम् चतुर्भुजम्|

प्रसन्नवदनम् ध्यायेत् सर्व विघ्नोपशान्तये||

श्रीगुरुभ्योनमः

सारसनयनि सरसविनॊदिनि

सामगानलॊलिनि सदाशिवाह्लादिनि ललितॆ।

दुरितविमॊचनि दुर्गति नाशिनि

दुःखनिवारिणि दॆवदॆवमनॊल्लासिनि ललितॆ||

Skanda maata – Rudra

Goddess Skanda maata whose abode is the Visuddhi chakra, is the mother of Skanda, personification of knowledge.

तत आगच्छति मध्यमस्थाना दॆवता। रुद्रं च मरुतश्च । (यास्काचार्य निरुक्तम् – 7.23)

Rudra is the Lord of Bhuvarloka.

कतमॆ रुद्रा इति। दशमेपुरुषा प्राणा आत्मैकादशस्तॆ।

यदास्माच्छरीरान्मर्त्यादुत्क्रामन्त्यथ रॊदयन्ति तद्यद्रॊदयन्ति तस्माद्रुद्रा इति । (बृहदारण्यक उपनिषद् 3.9.4)

The Lord of Visuddhi chakra is Rudra and Vagdevatas used eleven namas to praise fifth Nava-Durga form Skanda maata, associated with this chakra.

1.Sarvajna 2. Saandra karunaa 3. samaanaadhika varjitaa 4. Sarva sakti mayee 5. Sarva mangalaa 6. Sadgati pradaa 7. Sarvesvari 8. Sarvamayi 9. Sarvamantra svarupini 10. Sarva yantraatmikaa 11. Sarva tantra roopa

 

Katyayani – Asana/Bhima

Goddess Katyayani is Nava-Durga sakthi associated with the golden hued Ajna chakra.  This sixth Durga form is eulogized as Manonmani by Vagdevatas. Asana is the Ashtamurti tattva of Lord Siva associated with the mind. Asani is addressed as Indra in the RigVeda Kausitaki Brahmana and praised as Indra’s weapon Vajrayudha, in Satapatha Brahmana. Since mind is the controller of Indriyas, Asani is seen as a symbol of mind.  So, there is only one name corresponding to Asana.

 

Kaalaraatri – Ugra (fierceful)

The seventh plexus/chakra is Lalata chakra. This is the house of Vagdevatas themselves. The Nava-Durga form associated with this chakra is Kaalaraatri. This chakra is associated with intellect and Ugra is the corresponding form of Ashtamurti tattva.  It is interesting to note that the fierceful(Ugra) presiding deity of fourteenth day of the waxing fortnight (Sukla paksha chaturdasi) is Kaalika devi (Brihat Samhita).

 

Ashtamurti Ugradeva is the presiding deity of Vana/forest and aushdhams/medicines.

 

धर्मार्थकाममॊक्षाणाम् आरॊग्यम् मूलमुत्तमम् (चरकसंहित 1.15)

शरीरॆन्द्रिय सत्वात्मसंयॊगॊ धारि जीवितम्

नित्यगश्चानुबन्धश्च पर्यायैरायुरुच्यतॆ ॥ (ibid 1.42)

In order to achieve the four purusharthas (dharma-artha-kaama-moksha), one needs to have a healthy life. Ayuvu/Life is the collection of the self, antahkarana (manas, buddhi, chitta and ahankara) and this body, made up of five fundamental elements, five subtle elements/tanmatras and each five of karmendriya and jnanendriyas.    

 

Thus, the Ashtamurti tatttva of intellect is associated with 25, Vagdevatas presented 25 namas for the Nava-Durga form Kaala ratri of Lalata chakra.

 

1.Maheswari 2. Maha-devi 3. Maha-Lakshmi 4. Mruda-priya 5. Maha-roopa 6. Maha-poojya 7. Maha-paatakanaasini 8. Maha-maayaa 9. Maha-satvaa 10. Maha-saktih 11. Maha-ratih 12. Maha-bhoga 13. Maha-aisvarya 14. Maha-veerya 15. Maha-bala 16. Maha-buddhih 17. Maha-siddhih 18. Maha-yogesvaresvari 19. Maha-tantra 20. Maha-mantra 21. Maha-yantra 22. Maha-asana 23. Maha-yaaga-kramaaraadhyaa 24. Maha-bhairava-poojita 25. Maheswara-maha-kalpa-maha-tandava-sakshini

 

Let us try to understand the reason behind having Maha in all these 25 namas.

 

During the discussion of the namas Kulamrutaika rasika – Samayachara tatparaa, we have learnt that akula is the diety of the ashtakona of the Srichakra. Kula means collection/group and in this context, kula refers to the collection of tattvas. Akula means one that is devoid of Kula or tattvas. Lalata chakra signfies the tattvatita SuddhaaSuddha/Paraapara state. This is the state of Siva-Sakti union. A-kaara is Siva and Ha-kaara is Sakti, so the Maha in these namas represent the Unision of Siva and Sakti. If aspirants are not careful in their practices/sadhana at this state, there is a possibility to get down to lower kula states.

 

 

 

Maha Gauri – Mahadeva

Goddess of the eighth plexus Sahasrara, is Kameswari on the lap of Kameswara, also known as Maha Gauri. Sakti on the lap of Siva indicates their inseparability. Mahadeva is the Suddha taattva,  SivaSakti in inseparable unision. To indicate this, Vagdevatas used the two namas 1. Maha-Kamesa-Mahishi 2. Maha- Tripura-Sundari.

 

Siddhidatri – Parameswara

The sat-chit-ananda Paramatma of Brahmarandhra is Parameswara. To indicate this, Vagdevatas used three namas for the Nava-Durga deity Siddhidatri, Goddess of the Nirvana chakra.

 

1.Chatushashti-upacaaraadhyaa 2. Chatushashti-kalamayi 3. Maha-chatushashti-koti-yogini-gana-sevita

 

In Aitreya Brahmana, the number sixty four is connected with the Parama padam. Taking 21 steps for each loka the aspirant crosses the three lokas and with an extra one step the aspirant attains the Parama padam. (Aitreya Brahmana – 1st Chapter – 5th Canto).

 

This means the sixtyfourth step is the final step.

 

This seems to be the secret behind Vagdevatas using chatushashti in the last three namas here that signify the sat-chit-ananda Paramatma.

 

Siddhidatri, the Nava-Durga form associated with the Nirvana chakra not only bestows anima and other eight/ashta siddhis to Her devotees but also, the Parama-pada.

Praying to Amma who is ananya – sulabha,

 

श्रीमात्रेनमः

Bhavani-Dosha varjita

शुक्लाम्बरधरम् विष्णुम् शशिवर्णम् चतुर्भुजम्|

प्रसन्नवदनम् ध्यायेत् सर्व विघ्नोपशान्तये||

श्रीगुरुभ्योनमः

अरुणां करुणातरङ्गिताक्षीं

ढृतपाशाङ्कुष पुष्पबाणचापाम्

अणिमादिभिरावृताम् मयूखैः

अहमित्यॆव विभावयॆ भवानीं ||

Holding Dhanus-bana-Paasa-ankusa in four hands, eyes billowing with compassion, enclosed in the radiance of Anima and other rays, and Aruna hued!! You are the embodiment of AHAM!! I pray to you Amma, Bhavani!

 

This is the straightforward meaning of this dhyana sloka. However, there is a lot hidden in this sloka. We are going to explore one such hidden secret  in this discussion, in the context of ashta-prakriti (earth-water-fire-air-space-aham-buddhi-mind) before heading further.

 

The weapons in the four hands of Amma and Goddess Herself inclusive, are symbolic of five fundamental elements. Let us analyse this first. Since paasa is one that binds, it is associated with the sparsa tanmatra which in turn is indicative of the vaayu element. Ankusa or the hook that is used to control an elephant, is symbolic of the earth element and flowers are associated with the sabda tanmatra indicating aakaasa element. Sugarcane bow relates to the rasa tanmatra affiliated with the water element. The rupa tanmatra of effulgent Amma’s form signifies the fire element. The aham in the dhyana sloka represents the pumaan/yajaman/purusha.

 

Finally, intellect and mind are associated with the Sun and moon.  But where are Sun and moon in this sloka?

 

Though Vagdevatas compared Amma’s eyes with fishes, the following is said about Her eyes, in various scriptures.

सूर्यचंद्रौ स्तनौ दॆव्याः तावॆव नयनॆ स्म्रुता

उभॆताटङ्कयुगळम् इत्यॆषा वैदिकी शृतिः॥

Not only the pair of Amma’s breasts and earrings but also eyes are symbolized with Sun and moon. So, we conclude that the Sun and moon in this dhyana sloka are hidden in Amma’s eyes that shower grace on Her devotees.

 

Thus, this dhyana sloka eulogizes Amma in the form of ashta prakritis embodied in the entire creation.

 

Now let us move on to the discussion of the namas starting from Bhavani to Maha-Chatushashti-Koti-Yogini-Gana-Sevita.  These are altogether 126 (10 + 10 + 56 + 8 + 11 + 1 + 25 + 2 + 3).  In this post, we are going to see the significance of these namas along with the associated numbers.  The numbers 10, 10, 56,.. also contain a significant importance.

 

The above namas could be grouped into nine sets with each set corresponding to the energy activated at each of the nine chakras of the aspirants.  The personification of this group of nine energies is named as Nava-Durga by our seers. The warrior Goddess Durga fights against the evil nature. The Nava-Durgas are Sailaputri, Brahmacharini, Chandraghanta, Kushmanda, Skandamata, Katyayani, Kalaratri, Mahagauri and Siddhidatri.

 

Vagdevatas, however seem to have dichotomized the ashta-murti tattva of Lord Paramasiva and amalgamated with these nine sets of namas.  This kind of description seeming so very transcendental, is only possible for Vagdevatas.  The ashta-murti tattva of Lord Siva is described in various scriptures, of course with subtle variations.  Let us try now to understand the design of Vagdevatas invoked in this Sahasranama stotra.  We will first try to comprehend the gross picture and later look at the meanings of each nama one by one.

 

According to the Vagdevas, the sat-chit-anandamaya Parameswara(Brahma-randhra)’s splenderous body comprising of earth (muladhara), water(swadhishtana), fire(manipura), air(anahata), space(visuddhi), mind(ajna), intellect(lalata) and purusha/aham(sahasrara) correspond to Bhava, Sarva, Isana, Pasupati, Rudra, Asana, Ugra and Mahadeva.

 

The first two of eight ashtamurtis namely Bhava and Sarva are associated with Bhuloka (Atharvaveda 6.93.2).  However, some scriptures refer to Bhava with water element and Sarva with fire element, others do the opposite.  In this stotra, Vagdevatas seem to have referred to Bhava and Sarva to Earth and Water elements respectively.

 

Sailaputri - Bhava

 

भवॊ दिवॊ भव ईशॊ पृथिव्या भव आ पप्र उर्वन्तरिक्षम्। तस्मै नमॊ यतमस्याम् दिषी३तः॥

(अथर्ववॆदम् 11.2.27)

Bhava governs all the directions of the space enclosed between earth and heaven, inclusive.  Thus, Bhava is the ruler of the ten (4+4+2) directions.

 

The foremost form of Nava-Durgas namely Sailaputri residing at the Muladhara helps Her devotees cross the ocean of worldly existence. Vagdevatas eulogized Goddess Sailaputri, the consort of Bhava, with ten names to symbolize Bhava’s association with the ten directions.

 

1. Bhavani 2. Bhavanaa-gamya 3. Bhavaaranya kutarika 4. Bhadrapriya 5. Bhadramurtih 6. Bhaktasaubhaagyadaayini 7. Bhaktipriya 8. Bhaktigamya 9. Bhaktivasya 10. Bhayapaha

 

Brahmacharini - Sarva

 

Sara has two meanings, one arrow and the other, water. Sarva derived from Saru (arrow) means an archer.

प्रळयॆ भूतानि शृणाति हीनस्तीति शर्वः (अमरकॊशम्)

Sarva torments the creatures during dissolution.

यॆतॆ पाशाः वरुण सप्तSसप्त त्रॆधा तिष्ठंति विSसिताः रुशन्तः छिन्नन्तु सर्वॆ अनृतम् वदन्तम् यः सत्यSवादी अति तम् सृजन्तु॥ (अथर्व वॆदम् 4.16.6)

साक्ष्यॆSनृतम् वदन् पाशौर्बध्यतॆ वारुणैर्भृशम्

विवशः शतमाजातीस्तस्मात् साक्ष्यम् वदॆद् ऋतम् (मनुस्मृति 8.82)

Varuna is the controller (Rutasya gopa/Rutavaan/Dhruta vrata) of Universal law.

 

Water evaporated by Sun’s rays reaches the sky as clouds and gets back to earth as water through rains.  Thus, water though assumes different forms (solid, liquid and gas), it is imperishable (Rigveda 1.27.6, 1.32.8).

 

Lord Sarva, the universal law enforcer is associated with the water element that has its presence in all the ten directions encompassing the earth. To signify this fact, Vagdevatas seem to have lauded Brahmacharini, the consort of Swadhishtana chakra (water element) deity with the next set of ten namas.

 

These namas of Brahmacharini, the beloved consort of Lord Siva are

1. Sambhavi शांभवि 2. Saradaradhya शारदाराध्या  3. Sarvani शर्वाणि 4. Sarmadaayini शर्मदायिनि 5. Saankari शांकरि 6. Srikari श्रीकरि 7. Saadhvai साध्वी8. Sarccandranibhaanana शरच्चंद्रनिभानना  9. Satodari शातॊदरि  10. Santimati शांतिमति

 

Chandraghanta - Isaana

 

तदुत्थॆनैव नादॆन विद्या दीशानमीश्वरी (शिवमहापुरणम्-कैलशसंहित-5.13)

 

मातृकामयमीशानम् पञ्चब्रह्ममयन् तथा (शिवमहापुरणम्-कैलशसंहित-7.63)

श्रॊतस्य वाचः शब्दस्य विभॊर्व्यॊम्नस्तथैवच ईश्वरीमीश्वरस्यॆमामीशाख्याम् हि विदुर्बुधाः 

 (शिवमहापुरणम्-वायवीयसंहित-उत्तरभागम्-3.11)

The ashtamurti associated with the fire element is Isaana, the lord of Knowledge.  Navel, the chakra associated with the fire element, is the seedbed of all sounds.  Saint Thyagaraja too, in the Kriti Sobhillu Saptaswara, eulogises the swara personifications emanating from the nabhi chakra. The nabhi chakra, thus is the source of the 56 Matruka varnas and Vagdevatas praised Goddess Chandraghanta, the presiding deity of nabhi chakra with 56 namas.

 

1. Niraadhaara 2. Niranjana 3. Nirlepa 4. Nirmala 5. Nitya 6. Niraakaara 7. Niraakula 8. Nirguna 9. Nishkala 10. Santa 11. Nishkaama 12. Nirupaplava 13. Nityamukta 14. Nirvikaara 15. Nishprapancha 16. Niraasraya 17. Nityasuddha 18. Nityabuddha 19. Niravadya 20. Nirantara 21. Nishkaarana 22. Nishkalanka 23. Nirupaadhih 24. Nirisvara 25. Niraagaa 26. Raga mathani 27. Nirmada 28. Mada Naasini 29. Nischimta 30. Nirahankara 31. Nirmoha 32. Moha nasini 33. Nirmama 34. Mamata hantri 35. Nishpaapa 36. Paapa naasini 37. Nishkrodha 38. Krodha samani 39. Nirlobha 40. Lobha naasini 41. Nissamsaya 42. Samsayaghni 43. Nirbhava 44. Bhava naasini 45. Nirvikalpa 46. Niraabaadha 47. Nirbheda 48. Bheda naasini 49. Nirnaasa 50. Mrutyu mathani 51. Nishkriya 52. Nishpraigraha 53. Nistula 54. Neela chikura 55. Nirapaaya 56. Niratyaya

 

Kushmaanda - Pasupati

 

Goddess Kushmaanda releases the bonds of Her devotees by removing their distress.  She is the presiding deity of the chakra associated with the Air element namely the anaahata chakra.

 

Ashtamurti Lord Pasupati is associated with the air element. Being the Lord of Pasus, He liberates the Pasus/beings from (invisible) paasaas to which they are tied. Let us try to understand these paasaas now.

 

मायापरिग्रहवशाद्

बॊधॊमलिनः पुमान् पशुर्भवति   

कालकलानियतिवशाद्

रागाविद्यावशॆन संबद्धः (परमार्थसारम्-16)

The way a rice grain is covered by an outer layer of yellowish bran which inturn is covered by the husk, Pasus are Pure Consciousness covered by the layers of kala, kaala, vidya, niyata and raaga. These layers grouped into three and named as anava, maayiya and kaarmika malaas(dirt), bind beings. According to Kashmiri Saivism, these paasaas/bonds are 36 in number. It is important to note the connection between the three malaas and the three bodies gross, sutle and causal of an individual.

 

Paasaas according to Sankhya sastra are 24.

चतुर्विंशति तत्त्वानि मायकर्मगुणा अभी

विषया कथ्यंतॆ पाशा जीवनिबंधनः

(शिवमहापुरणम्-वायवीयसंहित-उत्तरभागम्-3.11)

These paasaas/bonds which are expressed in terms of tattvas in both Kashmiri Saivism and Sankhya sastra, are grouped into 8 well known categories in Kularnava tantra.

घृणालज्जा भयम् शॊकॊ जुगुप्सा चॆति पञ्चमम्

कुलम् शीलम् तथा जातिरष्टयॊ पाशाः प्रकीर्तिताः ||

पाशबद्धः पशुर्ज्ञॆयः पाशमुक्तॊ महॆश्वरः।

तस्मात् पाशहरॊ यस्तु स गुरुः परमॊ मतः॥ (कुलार्णवतंत्रम् 13.67,68)

Hatred(Ghruna), shyness(Lajja), fear (Bhaya), sadness(Soka), disgust (Jugupsa), collection/group(Kulam), chastity(Seelam) and categorization(Jaati) are the eight paasaas that bind pasus.

 

It is also important to note here that, the demons Udayudha, Kambu and six more, described in Devi Saptasati, are symbolic of these eight bonds of Pasus.

 

The next set of namas uttered by Vagdevatas in praise of Kushmanda devi of Anahata chakra, are eight in number with the number eight, associated with the Lord Pasupati.

 

There is only one temple for Lord Pasupati in Mandsaur, the maternal place of Ravana’s wife Mandodari. Lord Pasupati here, is a lingam with eight faces. There is a general view that this Lord with eight faces represents the Lord Pasupati, with each face symbolic of the (Ashtamurti) eight tattvas. However, my belief is that, these eight faces of the Lord here are symbolic of the Lord as a reliever of eight bonds of pasus.

 

 Lord Pasupati, Mandsaur

 

Let us now look at the following RigVeda mantra, seeking liberation from the paasaas.

 

त्र्यंबकम् यजामहॆ सुगंधिं पुष्टिवर्धनम्

उर्वारुकबंधनान्मृत्यॊः मुक्षीय मा ऽमृतात् ॥ (ऋग्वॆदम् 7.59.12)

Tryambakam yajaamahe sugandhim pushti-vardhanam

urvaaruka-bandhaan-mrutyoh muksheeya maa amrutaat || (Rig veda 7.59.12)

 

Oh! Three eyed Lord (Tryambaka)!! We pray to you to liberate (mukshiya) us, not from deathlessness (ma Amritataat) but from the bonds of Tripura.

 

Tripura here refers to the body made up of gross, subtle and causal. Since gandha tattva is related to earth, Sugandhi here refers to the gross form. Pushti is connected with the Bhuvarloka and hence in turn, to the subtle body.

 

Urvarukam refers to snake gourd, a vegetable belonging to cucumerina family. While any ripened fruit or vegetable falls of from its stem automatically, what is the reason for our sages to use urvarukam here? It is interesting to note that in ayurveda, snake gourd compared with an umbilical cord, is administered as a medicine for issues related to ovaries. Needless to say that it is essential to have healthy ovaries for pregnancy.

 

So, the Urvarukam vegetable, aiding reproduction, is symbolic of the causal body.

 

Let us look the meaning of the above RigVeda mantra now. Oh!! Three eyed Lord!! I am praying to you. (Yajamahae! Su-gandhim) By giving a healthy body, by encouraging (vardhanam) me to do good deeds (pushti), destroy the cycles of birth and death (urvaruka-bandhanaan-mrutyoh) and bestow liberation (mukshiya), please do not takeaway deathlessness (ma amrutaat).

 

Thus this mantra means Oh!! Tryambaka!! Please destroy tripuras and grant liberation.

 

ब्र्ह्माद्याः स्थावरांतस्च दॆवदॆवस्य धीमतः

पशवः परिकीर्त्यंतॆ संसारवशवर्तिनः

तॆषाम् पतित्वाद्भगवान् रुद्रः पशुपतिः स्मृतः (लिंगपुराणम् – उत्तरभागम् – 9.11-13)

 

Starting from Brahma and other Gods to everything in the entire mobile and immobile creation is referred to as Pasu. Saivaites call the ruler of these Pasus as Pasupati and Vaishnavaites as Gopala. शिवाय विष्णुरूपाय शिवरूपाय विष्णवॆ! Sivaaya Vishnu rupaaya Siva rupaaya Vishnave.

 

Praying to the Loka-yatra-vidhayini,

 

श्रीमात्रेनमः