who keeps her red holy feet on a jewelled platform.
Ratna gatastha- Jewelled platform. What will we do if some VIPs have come to see us? We will receive them with a red-carpet welcome. In tamil, it is said as "RATHINA KAMBALA VARAVERPPU" (It means a welcome with rathna carpet). Our divine mother is the utmost VIP and where is she walking? She is wandering over the roads of vedas and because of making her walk swift, the vedas are providing her a jewelled-carpet platform to walk. This dhyana has left out the space, where she walks actually? In real terms, wherever she walks, she will receive the ratna-carpet welcome. But now where she has to walk? It is in the wavery mind of sadhaka. Sadhaka should always think of her and she will come and walk towards his mind to control it. During this, the sadhaka is providing her the ratna-platform. Is it possible? What is the meaning of "rathna" here? You cannot pacify mother with a jewelled platform or coral crown. No gems is superior infront of her. Also they are just like a dust before her beauty. Also she cannot be pacified with these silly materialistic things. She should be welcomed by the sadhaka in his mind with the pure thoughts like gems and jewels. The thoughts of sadhaka should think of only his mother and hence it should turn like a gem, which is ready to receive the red-feet of holy mother.
Raktha charanaam: Red-feets
Why her feets are red? Since she is walking all around in the vedas, her feet has turned "red" in colour. It has been quoted like this in "Abhirami andhadi"
"Azhagukku oruvarum ovvadha valli
Arumaraigal pazhagi chivandha padhampuyathal..."
We will say mythologically that the hands of Karna were red in colour, since he always give something to others with his hands. Our divine mother is also like that only, she has the capability of fulfilling all the requirements of her devotee with her holy feets themselves. The dust attached with the holy feet has the power to give energy for shiva to destroy, vishnu to protect, brahma to create. Such is the power of her lotus feet. Since always devotees like devas, yakshas, gandhravas, sages, nagas, vasus, etc. are all holding her feets continously, they turn red.
Monday, February 15, 2010
Friday, February 12, 2010
Sowmyaam
Sowmyam- Beautiful (a quality by looks)
Sowmyathvam- Being without duplicity towards others
In previous days, we were not much aware of this quality as a name. Naming in those days are much related to divine names as by calling those names, both the caller as well as the person bearing the name both will be blessed. But nowadays wherever we turn we are hearing names like archana, aradhana, abhishek, soumya, and so on, which are all of mere aesthetics only. Let it be.
The quality "soumya" is of much significant than the other qualities possessed by us. Because this is the quality which is visible externally at first look itself and also internally by feeling it. This is much associated with innocent beauty. When you see a girl in family way, you can see her face with much shine starting at 3-4 months. This is the gift provided by god to the mother since she is representing him. Thus is the beauty of divine mother also.
She is in the state of "soumya"- Will a person approach to amba when she is ferocious as kali and reach her and tell his problem towards her. Saints like Ramakrishna paramahamsa can do that. But for every normal person its not possible. Only the person who looks soft can be easily approachable. Hence matha is filled with this "Soumya guna". Also, it is not the external beauty mentioned here in this dhyana. Nowhere amba's eyes, ears, or some other parts have been explained as in soundarya lahari. So, this "soumyam" mentioned here is much fit for her internal grace and motherhood. You may raise a question, if so whether mother wont looks good? Certainly not. None of the child in this world say that it's mother is not good-looking. The divine mother is beautiful extremely both in her external form and also in her internal gunas. Why this soumya stresses about internal is, "it is this soumya guna, which is keeping her always cool and also makes her passion towards us".
It ultimately shows that matha is trying in every ways to attract her children towards her. By the mead, by the jewel cup, by her looks, by her bliss, by her coolness in the form of crescent moon, etc. But what about us, whether we show the interest atleast 1% on what matha is showing towards us????
Note: The perumal in the temple, "Thirukoshtiyoor" is known by the name "Sowmya narayana swami".
Sowmyathvam- Being without duplicity towards others
In previous days, we were not much aware of this quality as a name. Naming in those days are much related to divine names as by calling those names, both the caller as well as the person bearing the name both will be blessed. But nowadays wherever we turn we are hearing names like archana, aradhana, abhishek, soumya, and so on, which are all of mere aesthetics only. Let it be.
The quality "soumya" is of much significant than the other qualities possessed by us. Because this is the quality which is visible externally at first look itself and also internally by feeling it. This is much associated with innocent beauty. When you see a girl in family way, you can see her face with much shine starting at 3-4 months. This is the gift provided by god to the mother since she is representing him. Thus is the beauty of divine mother also.
She is in the state of "soumya"- Will a person approach to amba when she is ferocious as kali and reach her and tell his problem towards her. Saints like Ramakrishna paramahamsa can do that. But for every normal person its not possible. Only the person who looks soft can be easily approachable. Hence matha is filled with this "Soumya guna". Also, it is not the external beauty mentioned here in this dhyana. Nowhere amba's eyes, ears, or some other parts have been explained as in soundarya lahari. So, this "soumyam" mentioned here is much fit for her internal grace and motherhood. You may raise a question, if so whether mother wont looks good? Certainly not. None of the child in this world say that it's mother is not good-looking. The divine mother is beautiful extremely both in her external form and also in her internal gunas. Why this soumya stresses about internal is, "it is this soumya guna, which is keeping her always cool and also makes her passion towards us".
It ultimately shows that matha is trying in every ways to attract her children towards her. By the mead, by the jewel cup, by her looks, by her bliss, by her coolness in the form of crescent moon, etc. But what about us, whether we show the interest atleast 1% on what matha is showing towards us????
Note: The perumal in the temple, "Thirukoshtiyoor" is known by the name "Sowmya narayana swami".
Thursday, February 11, 2010
Raktotpalam Bibhratim
The other hand twirling a red lotus.
She is having two hands of which one is having a jewelled-cup filled with mead and other is bearing a red-lotus flower (Is there any relationship between a cup and lotus). Ofcourse, here nowhere its mentioned as lotus. Its mentioned just a Raktothphalam (red-coloured flower). Why to consider Lotus? What is its speciality?
LOTUS=SADHAKA
1. Lotus is our national flower. Lotus is the flower which flowers only in the place where there is mud (that too with deeper shaggy area of a lake). Similarly sadhaka has been born as a human in this samsara.
2. Lotus stands in its stem and it never cares for floods. It can withstand its height according to the level of water in the stream. Similarly, sadhaka never cares for worldily environment. (He never care whats the situation surrounding him externally, as he is very keen in watching his internal environment). Sadhaka can also manage every situation with the grace of our divine mother and never worries for the causes.
3. Though Lotus borns in mud, it never touches the mud. Similarly the sadhaka should also free himself from this worldily bonds.
4. Even if you sprinkle water over the lotus, it will drain off. It never carries the water with it, although it resides in the water. Similarly, sadhaka should live in this world, amidst other normal people, but at the sametime he should maintain his uniqueness.
5. The petals of the lotus will be converged in the dark, and once the sun came as rising-sun (I mean red-sun = sinduraruna; udhyad banu), the lotus petals will open and receive the light with great happiness. Similarly the sadhaka should also perform his dhyana in dark (Andarmuhka samaradhana; within his mind) till he gets the grace of mother. Also, he should converge all his thoughts and concentrate only on holy mother like the lotus. The grace of amba will come like the rising sun and once it touches the sadhaka, he will be blessed forever.
6. The lotus looks so beautiful in our hands or over the gods, than it looks alone in the pond. Similarly the life of sadhaka will also be beautiful after reaching the lotus-feet of amba than he dwells in the world.
Thus are the relationship between lotus and sadhaka.
The divine mother is holding this lotus in her hands, meaning the sadhaka is entirely in her hands (under her safe control). It also means that only with the intention of amba, the sadhaka will even start doing thinking of amba. Every living and non-living beings are under her control only. But sadhakas are so special, that she herself holds them in her hand, protect them and also see them continously.
As we know very well, the two eyes of matha are the moon and the sun. Now taking this into mind, another concept is also working out here. With the moon in her eyes (in her head- thara nayaga sekharam), she is making the mead (nectar food) and with the sun in her eyes (in her crown- manickya mouli), she is making the lotus to flower.
She is protecting everyone and providing food to everyone of her child. At the sametime, she has fond over her special devotees whom she carry in her hands itself.
The guru who shows the grace of amba is represented by the jewelled-cup in one hand and the sadhaka is represented by the lotus in other hand.
She is having two hands of which one is having a jewelled-cup filled with mead and other is bearing a red-lotus flower (Is there any relationship between a cup and lotus). Ofcourse, here nowhere its mentioned as lotus. Its mentioned just a Raktothphalam (red-coloured flower). Why to consider Lotus? What is its speciality?
LOTUS=SADHAKA
1. Lotus is our national flower. Lotus is the flower which flowers only in the place where there is mud (that too with deeper shaggy area of a lake). Similarly sadhaka has been born as a human in this samsara.
2. Lotus stands in its stem and it never cares for floods. It can withstand its height according to the level of water in the stream. Similarly, sadhaka never cares for worldily environment. (He never care whats the situation surrounding him externally, as he is very keen in watching his internal environment). Sadhaka can also manage every situation with the grace of our divine mother and never worries for the causes.
3. Though Lotus borns in mud, it never touches the mud. Similarly the sadhaka should also free himself from this worldily bonds.
4. Even if you sprinkle water over the lotus, it will drain off. It never carries the water with it, although it resides in the water. Similarly, sadhaka should live in this world, amidst other normal people, but at the sametime he should maintain his uniqueness.
5. The petals of the lotus will be converged in the dark, and once the sun came as rising-sun (I mean red-sun = sinduraruna; udhyad banu), the lotus petals will open and receive the light with great happiness. Similarly the sadhaka should also perform his dhyana in dark (Andarmuhka samaradhana; within his mind) till he gets the grace of mother. Also, he should converge all his thoughts and concentrate only on holy mother like the lotus. The grace of amba will come like the rising sun and once it touches the sadhaka, he will be blessed forever.
6. The lotus looks so beautiful in our hands or over the gods, than it looks alone in the pond. Similarly the life of sadhaka will also be beautiful after reaching the lotus-feet of amba than he dwells in the world.
Thus are the relationship between lotus and sadhaka.
The divine mother is holding this lotus in her hands, meaning the sadhaka is entirely in her hands (under her safe control). It also means that only with the intention of amba, the sadhaka will even start doing thinking of amba. Every living and non-living beings are under her control only. But sadhakas are so special, that she herself holds them in her hand, protect them and also see them continously.
As we know very well, the two eyes of matha are the moon and the sun. Now taking this into mind, another concept is also working out here. With the moon in her eyes (in her head- thara nayaga sekharam), she is making the mead (nectar food) and with the sun in her eyes (in her crown- manickya mouli), she is making the lotus to flower.
She is protecting everyone and providing food to everyone of her child. At the sametime, she has fond over her special devotees whom she carry in her hands itself.
The guru who shows the grace of amba is represented by the jewelled-cup in one hand and the sadhaka is represented by the lotus in other hand.
Tuesday, February 9, 2010
Panibhyamali Purna Ratna Chashakam
Holding a jewel-cup filled with mead
In her hands, she is holding a vessel (cup) filled with mead (a fermented beverage made of water and honey, malt, and yeast).
In real life, when we are suffering in hungry, pious people may provide us a banana to eat. Will they peel the outer layer of banana, cut them into pieces and then provide the same? Never. But a mother will do that literally. Even when the child does not to drink the milk from her breast, she herself takes the milk in a cup and then feed it to the baby slowly. Such is the patience of motherhood. This part is in continuation with "aapina vakshoruham", divine mother is taking much care to her offsprings and she never tolerates her child in hunger. Hence she is ready with the vessel to feed us. She knows very well that all the children are not able to get the milk of knowledge directly from her. Hence she herself decided to give it in other easily available form in a vessel (As annapoorna). (Here we have to think other ideology also: The sadhaka has to reach the mother directly to get her grace. Even if its not possible, the divine mother herself makes an arrangement (GURU) to show and teach them how to get her grace. Here, the well-ornamented jewel cup is an Upamana for "Swaguru Deva" (OM SHRI GURUPYO NAMAHA; OM KAMADEVAYA NAMAHA)
How the vessel looks? The vessel itself has beautiful jewel works and high-quality gems (Rathnam - is very common word to denote all the gems and here no particular gem has been specified). When feeding the children, the worldily mother uses many tricks to attract the child towards the food. One such technique is providing the food in attracting plates (My mom usually gave me in meals plate so that I put each pieces in all over the plates, play a lot and also eat). Similarly, divine mother is also having a pathram (vessel) to attract her offsprings to get the knowledge meal as early as possible. This shows ultimately how much affectionate she is towards us.
As shri sankaracharya in soundarya lahari said "other gods are posing with different postures like vara and abhaya". But matha is our own mother, not even to treat her like superior god, she can be treated just like a mother and hence she is giving darshan as simple as a mother, whom we see in houses with food vessel in her hands.
In her hands, she is holding a vessel (cup) filled with mead (a fermented beverage made of water and honey, malt, and yeast).
In real life, when we are suffering in hungry, pious people may provide us a banana to eat. Will they peel the outer layer of banana, cut them into pieces and then provide the same? Never. But a mother will do that literally. Even when the child does not to drink the milk from her breast, she herself takes the milk in a cup and then feed it to the baby slowly. Such is the patience of motherhood. This part is in continuation with "aapina vakshoruham", divine mother is taking much care to her offsprings and she never tolerates her child in hunger. Hence she is ready with the vessel to feed us. She knows very well that all the children are not able to get the milk of knowledge directly from her. Hence she herself decided to give it in other easily available form in a vessel (As annapoorna). (Here we have to think other ideology also: The sadhaka has to reach the mother directly to get her grace. Even if its not possible, the divine mother herself makes an arrangement (GURU) to show and teach them how to get her grace. Here, the well-ornamented jewel cup is an Upamana for "Swaguru Deva" (OM SHRI GURUPYO NAMAHA; OM KAMADEVAYA NAMAHA)
How the vessel looks? The vessel itself has beautiful jewel works and high-quality gems (Rathnam - is very common word to denote all the gems and here no particular gem has been specified). When feeding the children, the worldily mother uses many tricks to attract the child towards the food. One such technique is providing the food in attracting plates (My mom usually gave me in meals plate so that I put each pieces in all over the plates, play a lot and also eat). Similarly, divine mother is also having a pathram (vessel) to attract her offsprings to get the knowledge meal as early as possible. This shows ultimately how much affectionate she is towards us.
As shri sankaracharya in soundarya lahari said "other gods are posing with different postures like vara and abhaya". But matha is our own mother, not even to treat her like superior god, she can be treated just like a mother and hence she is giving darshan as simple as a mother, whom we see in houses with food vessel in her hands.
Monday, February 8, 2010
Smitha mukhim Aapina vakshoruham
Smitha mukhim
Who always has a captivating smile. The usage of the term is very direct and even a layman too can understand this. But again why? There are 9 rasas or qualities (moods) which can be expressed by humanbeings. Why particular this smitha? (sometimes its also known as Mandhasmitha- mild laugh). We always says to girls as "be cheerful" (Eppavume sirichunde irukkanum), which is a sign of prosperity. Here, ambal too is like this only. When we are approaching a person to share our sorrows and to take a relief, and if the person is in anger or out of his mood, will we approach him? So ambal is in the very form like this with pleasent welcoming face and on just thinking of her like this itself will get rid of all our sorrows.
Also here is another explanation, on seeing the sorrows and fed-ups of the jeevathmas which are noone but her own children, she is just smiling (in a way), to hint that why these poor humans are getting sorrows with them, when am there to save them. But not knowing this and forgetting me, all these humans are felling into maya and making themselves prone to sorrows. Seeing on this, our matha is smiling.
Aapina Vakshoruhaam
who has high and firm breasts
Matha has firm breasts which means the richness and quality of her motherhood. As in relation with her smiling face, she is ready to milk and feed all her children, but they are not actually willing to get it. With her feeding, sambandha has became Gnanasambandhan. How? because the milk of our matha is filled with knowledge (Once again this proves that this part of dhyana is for her form as "Saraswathi"). The firm breasts are the sign indicated by the vasini devathas to the sadhaka about the mentality of our amba and also how the sadhaka should approach her (like the child approaching the mother). In tamil, a proverb "Azhudha pillaikudhan paal kidaikum, which means only the crying baby gets its milk. Here, the sadhaka should also cry for the grace of mother. No rituals, no poojas, no royal decorations, no fasting, nothing is needed. As she is the mother, just a simple cry is enough to call her and makes us to feed with her knowledge-milk.
NOTE: In Meenakshi amman temple (Madurai), everyday night after finishing the arthajama pooja, milk will be kept in the bedroom of swami-amman and next day morning it will be provided to devotees as "Thirumulaipaal". Having this milk on wednesday is said to be a remedy for "BUDHA DOSHA". Infact, budhan is the responsible planet for "Budhhi" (Knowledge-studies-etc)
Who always has a captivating smile. The usage of the term is very direct and even a layman too can understand this. But again why? There are 9 rasas or qualities (moods) which can be expressed by humanbeings. Why particular this smitha? (sometimes its also known as Mandhasmitha- mild laugh). We always says to girls as "be cheerful" (Eppavume sirichunde irukkanum), which is a sign of prosperity. Here, ambal too is like this only. When we are approaching a person to share our sorrows and to take a relief, and if the person is in anger or out of his mood, will we approach him? So ambal is in the very form like this with pleasent welcoming face and on just thinking of her like this itself will get rid of all our sorrows.
Also here is another explanation, on seeing the sorrows and fed-ups of the jeevathmas which are noone but her own children, she is just smiling (in a way), to hint that why these poor humans are getting sorrows with them, when am there to save them. But not knowing this and forgetting me, all these humans are felling into maya and making themselves prone to sorrows. Seeing on this, our matha is smiling.
Aapina Vakshoruhaam
who has high and firm breasts
Matha has firm breasts which means the richness and quality of her motherhood. As in relation with her smiling face, she is ready to milk and feed all her children, but they are not actually willing to get it. With her feeding, sambandha has became Gnanasambandhan. How? because the milk of our matha is filled with knowledge (Once again this proves that this part of dhyana is for her form as "Saraswathi"). The firm breasts are the sign indicated by the vasini devathas to the sadhaka about the mentality of our amba and also how the sadhaka should approach her (like the child approaching the mother). In tamil, a proverb "Azhudha pillaikudhan paal kidaikum, which means only the crying baby gets its milk. Here, the sadhaka should also cry for the grace of mother. No rituals, no poojas, no royal decorations, no fasting, nothing is needed. As she is the mother, just a simple cry is enough to call her and makes us to feed with her knowledge-milk.
NOTE: In Meenakshi amman temple (Madurai), everyday night after finishing the arthajama pooja, milk will be kept in the bedroom of swami-amman and next day morning it will be provided to devotees as "Thirumulaipaal". Having this milk on wednesday is said to be a remedy for "BUDHA DOSHA". Infact, budhan is the responsible planet for "Budhhi" (Knowledge-studies-etc)
Saturday, February 6, 2010
Manikya mouli spurath Thara Nayaga sekaram
She is wearing a crown filled with stones of manickam. (Manickam is one among the 9 gems, which are considered as precious) (They are Ruby-pearl-coral-emerald-yellow sapphire-diamond-blue saphire-hessonite-cat's eye). Of these, the first stone, RUBY is called as "Manickam". Why this much deep info is needed? It is because this gem is the gem allocated for "SUN" among the planets. By having a crown with manickam stones it is indirectly said amba is having "Sun god" in her head as crown in the form of a gem. She is also having a crescent moon in her head, which explains that she is having both sun and moon in her head. Why to have them in head?
Sun and moon are the planets, which are helping the mankind to the extreme. They are the visible form of natural gods. So, amba on happy to see these true devotees wants to grade them in a higher position and placed them in her head. Is there any other higher position available more than that???
Why to say moon as "Thara nayaga"? The whole composition is in praise of amba (a deity in female form). The moon has gained its importance because of these "tharaganams" (Stars). In nature, moon is a beautiful guy and he was filled with self-boost. He married the thara devathas who were born to Dhaksha prajapathi. He treated only rohini and krithika as his beloved wives and neglects others. The devis informed this to daksha and as a result daksha cursed chandra to turn into an ugly fellow and also to loose all his 16 beautiful arcs (Shodasa kalas). Then only chandra started realising the grace of shiva and amba and worshipped them and gained his glittering and also got a place in their head.
To glorify a person, we always associate him with another who was behind that particular actual change. In the story of chandra, it is because of his star-wives, he came to know about the grace of lord. So, ultimately he should refer by that name only. Even the Gayathri for chandra itself is
"Nishakaraya vidhmahe
Kalaa nadhaya dheemahi
Thanno chandra prachodhayadh"
Sun and moon are the planets, which are helping the mankind to the extreme. They are the visible form of natural gods. So, amba on happy to see these true devotees wants to grade them in a higher position and placed them in her head. Is there any other higher position available more than that???
Why to say moon as "Thara nayaga"? The whole composition is in praise of amba (a deity in female form). The moon has gained its importance because of these "tharaganams" (Stars). In nature, moon is a beautiful guy and he was filled with self-boost. He married the thara devathas who were born to Dhaksha prajapathi. He treated only rohini and krithika as his beloved wives and neglects others. The devis informed this to daksha and as a result daksha cursed chandra to turn into an ugly fellow and also to loose all his 16 beautiful arcs (Shodasa kalas). Then only chandra started realising the grace of shiva and amba and worshipped them and gained his glittering and also got a place in their head.
To glorify a person, we always associate him with another who was behind that particular actual change. In the story of chandra, it is because of his star-wives, he came to know about the grace of lord. So, ultimately he should refer by that name only. Even the Gayathri for chandra itself is
"Nishakaraya vidhmahe
Kalaa nadhaya dheemahi
Thanno chandra prachodhayadh"
Wednesday, February 3, 2010
Sindhuraruna vighraham thrinayanam
Am going to share just these two words with all in the very beginning, since I wants to share the LS very extensively.
Sindhuraruna vigraham- Why devi should be invoked like this? She is the same Mathangi as green colour, kali as black one, shyama as bluish-green and so on. Why this particular colour should be think off? The very reason is the sakthi residing inside us in the form of kundali. The kundali sakthi will raise only with the help of ganapathy and it is the Adhara of "Moola"- Origin and hence named as "Mooladhara". The color of this chakra is Red and hence, devi is initially thought with this colour.
Also, when you see some familiar slokas like Meenakshi pancharatnam, Abirami andhadhi, they all start in the similar fashion only as "Udhyad banu sahasra kodi chadrusaam", "Udhikindra senkadhir"- all meaning to the colour of red. If you want to get the grace of amba very soon, we should do dhyana thinking her as red-coloured.
In this dhyana, why is it so-called an union of "Sindhura+Aruna". Both are same dark-red in colour only. The reason is sindhura shows the sign of prosperity (mangala vasthu) and aruna shows the sign of coolness (Note: Only sun is considered as hot and the period of Aruna is considered to be cool and people really enjoy the time of arunodaya. Never get confused with arunodhaya and suryodhaya. They are not the same). Similarly not only the colour of amba is red, her actual form is very divine filled and with cool and compassion towards her bhaktha. So only both have been used here. If vasini devathas said her colour will be like of aruna or sindhur, we can come to a conclusion of that very particular colour. At the sametime, when a combo of two things which cannot be mixed at all has been given as a comparison, they actually leave us that the red-colour of amba is beyond explanation.
Vigraham- Usually an idol is termed as "Vigraha". In tamil, we claim a child as "Swarna vigraham mari kuzhandhai irukku- It means the child looks like golden idol". But in this dhyana, the amba who is the "paramathma" is invoked and the term used is for mere idol. Why is it so? Dhyana is the kind of meditation thinking of a "vasthu" (material) which is not shaking or moving or vanishing or simply which is not changing its any traits. Then only the dhyana will be in success. If we think of amba as krishna and doing many lilas, we starts concentrating of those lilas leaving the dhyana. So, to keep ourself tightly immerse in the dhyana amba has taken a form of red-coloured devatha and she remains herself as a vigraha.
Thrinayanam- Even the word denoting numeral "three" has been went from our sanskrit.
She has three-eyes. (Who has three eyes- We can see here that devi saraswathi also possess three eyes with the eye of knowledge on her forehead. Also she being the mithuna of shiva, she is equal to shiva in all aspects. The other mithunas (twins) created by Mahasakthi are Vishnu--Kali and Brahma--Lakshmi. As in my previous post suggested, this part of hymn can be taken in praise of saraswathi). Only in saivism 5 equalities have been provided to shakthi equal to shiva. They are equality of place, origination, forms, state, and names. Of these Roopa samyam (equality of forms) is achieved by this thrinayana.
Why this thrinayana? Is two eyes not enough for her? The thrid eye denotes that the knowledge possessed by her. Also her three eyes are there to see the past, present and future. The three eyes also symbolises Icchha, kriya and gnana (the forms of shakthi). A sadhaka should concentrate of sakthi as three-eyed in the place where his two eye-brows meet, so that he will achieve the yoga sadhana very soon as even the sadhaka too possess the third eye, which is shut due to Kanma and Maya.
Sindhuraruna vigraham- Why devi should be invoked like this? She is the same Mathangi as green colour, kali as black one, shyama as bluish-green and so on. Why this particular colour should be think off? The very reason is the sakthi residing inside us in the form of kundali. The kundali sakthi will raise only with the help of ganapathy and it is the Adhara of "Moola"- Origin and hence named as "Mooladhara". The color of this chakra is Red and hence, devi is initially thought with this colour.
Also, when you see some familiar slokas like Meenakshi pancharatnam, Abirami andhadhi, they all start in the similar fashion only as "Udhyad banu sahasra kodi chadrusaam", "Udhikindra senkadhir"- all meaning to the colour of red. If you want to get the grace of amba very soon, we should do dhyana thinking her as red-coloured.
In this dhyana, why is it so-called an union of "Sindhura+Aruna". Both are same dark-red in colour only. The reason is sindhura shows the sign of prosperity (mangala vasthu) and aruna shows the sign of coolness (Note: Only sun is considered as hot and the period of Aruna is considered to be cool and people really enjoy the time of arunodaya. Never get confused with arunodhaya and suryodhaya. They are not the same). Similarly not only the colour of amba is red, her actual form is very divine filled and with cool and compassion towards her bhaktha. So only both have been used here. If vasini devathas said her colour will be like of aruna or sindhur, we can come to a conclusion of that very particular colour. At the sametime, when a combo of two things which cannot be mixed at all has been given as a comparison, they actually leave us that the red-colour of amba is beyond explanation.
Vigraham- Usually an idol is termed as "Vigraha". In tamil, we claim a child as "Swarna vigraham mari kuzhandhai irukku- It means the child looks like golden idol". But in this dhyana, the amba who is the "paramathma" is invoked and the term used is for mere idol. Why is it so? Dhyana is the kind of meditation thinking of a "vasthu" (material) which is not shaking or moving or vanishing or simply which is not changing its any traits. Then only the dhyana will be in success. If we think of amba as krishna and doing many lilas, we starts concentrating of those lilas leaving the dhyana. So, to keep ourself tightly immerse in the dhyana amba has taken a form of red-coloured devatha and she remains herself as a vigraha.
Thrinayanam- Even the word denoting numeral "three" has been went from our sanskrit.
She has three-eyes. (Who has three eyes- We can see here that devi saraswathi also possess three eyes with the eye of knowledge on her forehead. Also she being the mithuna of shiva, she is equal to shiva in all aspects. The other mithunas (twins) created by Mahasakthi are Vishnu--Kali and Brahma--Lakshmi. As in my previous post suggested, this part of hymn can be taken in praise of saraswathi). Only in saivism 5 equalities have been provided to shakthi equal to shiva. They are equality of place, origination, forms, state, and names. Of these Roopa samyam (equality of forms) is achieved by this thrinayana.
Why this thrinayana? Is two eyes not enough for her? The thrid eye denotes that the knowledge possessed by her. Also her three eyes are there to see the past, present and future. The three eyes also symbolises Icchha, kriya and gnana (the forms of shakthi). A sadhaka should concentrate of sakthi as three-eyed in the place where his two eye-brows meet, so that he will achieve the yoga sadhana very soon as even the sadhaka too possess the third eye, which is shut due to Kanma and Maya.
Monday, February 1, 2010
Dhyana of Lalitha Sahasranama- SPECIALITIES
Sinduraruna vigragam, trinayanam, manikyamaoli sphurat
Taranayaka shekharam, smitamukhim, aapinavakshoruham
Panibhyamalipurnaratna chashakam, raktotpalam bibhratim
Soumyam ratna ghatasdha raktacharanam
dhyayetparamambikam (1)
Arunam karuna tarangitakshim
Dhruta pashankusha pushpa banachapam
Animadhi bhiravrutam mayukhai
Rahamityeva vibhavaye, bhavanim
Dhyayetpadmasanasdham vikasita
Vadanam padmapatrayatakshim
Hemabham pitavastram karakalita
Lasadhemapadmam varangim
Sarvalankarayuktam satata mabhayadam
Bhaktanamram bhavanim
Shree vidyam shantamurtim sakala suranutam
Sarvasampatpradatrim (2)
Sakunkuma vilepana malikachunbi sasturikam
Samandahasi tekshenam sasharachapa pashankusham
Asheshajana mohini marunamalya bhushanbaram
Japakusuma bhasuram japavidhao smaredambikam (3)
Before going into the meaning for this, let we share some beautiful things dwelling inside this.
1. Only in this dhyana sloka, all the three sakthis were invoked (Uma-Lakshmi-Saraswathi).
2. This dhyana itself shows us that shri lalithamba is a combo of all these 3 devis (which indirectly says that noone is superior than her)
3. The first part is meant for Saraswathi, the next is for lakshmi and the last is for uma. Similarly the first part of first sloka (the first 3 namas Shri matha, shri maharaghni, shrimath simhasaneswari) is also for these 3 devis in the same respective order.
4. In this whole dhyanam, nowhere the name of shri lalithambika has been mentioned.
5. When LS has been recited/chanted dhyana should be said first and then slokas, and then also dhyana should be recited on completion. If its going to be an archana, we can stop with namas itself and no need to recite dhyana again.
6. Dhyana is usually meant to think of the deity in a particular form so as to concentrate the human mind. The speciality of this LS dhyana is, the dhyana itself has comprised almost all the 1000 namas with their intended meaning.
Taranayaka shekharam, smitamukhim, aapinavakshoruham
Panibhyamalipurnaratna chashakam, raktotpalam bibhratim
Soumyam ratna ghatasdha raktacharanam
dhyayetparamambikam (1)
Arunam karuna tarangitakshim
Dhruta pashankusha pushpa banachapam
Animadhi bhiravrutam mayukhai
Rahamityeva vibhavaye, bhavanim
Dhyayetpadmasanasdham vikasita
Vadanam padmapatrayatakshim
Hemabham pitavastram karakalita
Lasadhemapadmam varangim
Sarvalankarayuktam satata mabhayadam
Bhaktanamram bhavanim
Shree vidyam shantamurtim sakala suranutam
Sarvasampatpradatrim (2)
Sakunkuma vilepana malikachunbi sasturikam
Samandahasi tekshenam sasharachapa pashankusham
Asheshajana mohini marunamalya bhushanbaram
Japakusuma bhasuram japavidhao smaredambikam (3)
Before going into the meaning for this, let we share some beautiful things dwelling inside this.
1. Only in this dhyana sloka, all the three sakthis were invoked (Uma-Lakshmi-Saraswathi).
2. This dhyana itself shows us that shri lalithamba is a combo of all these 3 devis (which indirectly says that noone is superior than her)
3. The first part is meant for Saraswathi, the next is for lakshmi and the last is for uma. Similarly the first part of first sloka (the first 3 namas Shri matha, shri maharaghni, shrimath simhasaneswari) is also for these 3 devis in the same respective order.
4. In this whole dhyanam, nowhere the name of shri lalithambika has been mentioned.
5. When LS has been recited/chanted dhyana should be said first and then slokas, and then also dhyana should be recited on completion. If its going to be an archana, we can stop with namas itself and no need to recite dhyana again.
6. Dhyana is usually meant to think of the deity in a particular form so as to concentrate the human mind. The speciality of this LS dhyana is, the dhyana itself has comprised almost all the 1000 namas with their intended meaning.
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