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
