[Fwd: [ambaa-l] saundaryalaharI - 9 (part 5)]

[Ravi Mayavaram]

-------- Original Message --------
Subject: [ambaa-l] saundaryalaharI - 9 (part 5)
Date: Wed, 19 Jul 2000 13:54:18 -0230 (NDT)
From: Gummuluru Murthy <gmurthy at MORGAN.UCS.MUN.CA>
Reply-To: ambaa-l at egroups.com
To: shriimaataa <ambaa-l at egroups.com>


In this shloka, the shrIdevI of the macrocosm, in the form of Her
exact prototype, the kunDalinI of the microcosm, is represented as
having broken through the entire kuLa patha containing the six cakra-s
of psychic energy, indicative of the twenty-one tattvas, to reach
Her Lord in the sahasrAra, the habitat of the remaining for sentient
tattva-s, there to sport Herself in secrecy with Her Lord. The
kuLa-patha is along the suShumna from the mUlAdhAra to the sahasrAra.

mahIm mUlAdhAre:  the pR^ithvI element in the mUlAdhAra. mUlAdhAra is
the base cakra in the astral body (mUle gudasthAne). Rudrarahasya says

sarvAdhArA mahI yasmAt mUlAdhAratayA sthitA
tadabhAve tu dehasya pAtassyadutkramo'pi vA

Without the mUlAdhAra that contains the pR^ithvI element, the body
would either fall down or fly upwards.

kamapi maNipUre hutavahaM sthitaM svAdhiShThAne:  Water element in the
maNipUra and the fire element in the svAdhiShThAna. In the sequence of
the cakra-s in the astral body, from the mUlAdhAra to the sahasrAra,
maNipUra follows svAdhiShThAna and not the other way. However, shrI
bhagavatpAda describes maNipUra ahead of svAdhiShThAna in this verse.
Various commentators have commented on the possible reason.

>From the nature and subtlity of the five elements [pR^ithvI, ApaH
tejo vAyurAkAshaH], it is appropriate to describe maNipUra and then
svAdhiShThAna. ShrI ShankarAcArya of ShR^ingeri shrI BharatI tIrtha
mahAswamy says "Whatever bhagavatpAda says in saundaryalaharI is the
proper way" {1}. ShrI ShankarAcArya of KAnci shrI shankara vijayendra
saraswatI mahAswamy commented on this in the following way: "In
lalitAsahasranAma and also in tantric texts, the sequence of
description is mUlAdhAra, svAdhiShThAna, maNipUra, anAhata, vishuddha
and AjnA. Lolla LakshmIdhara Deshika's commentary states that the
utpattikrama (sequence of evolution) of tattva-s justifies description
of maNipUra after mUlAdhAra. (The sequence of evolution is: from AtmA
the AkAsha, from AkAsha the vAyu, from vAyu the agni, from agni the
ApaH, from ApaH the pR^ithvI)." {2}.

The commentary 'AruNamodinI' agrees with LakshmIdhara. It says:

atratudvapi "mUlAdhAraM tathA svAdhiShThAnaM ca maNipUrakaM. anAhataM
vishuddhAkhyamAjnAcakraM vidur budhaH". ityAgamAntara paryalocanayA
mUlAdhAra nanantaraM svAdhiShThAnameva vaktavyaM, tathApi Atma AkAsha
saMbhUtaH, AkAshAdvAyuH, vAyoragniH, agnerapaH, adbhayaH pR^ithvI
ityAdi shr^itisUtrakramamanlaMbya maNipUraka muktavAnive dhyeyam.h

Also, in Anandagiri's commentary, although saying svAdhiShThAna is
consistent with the chandas, maNipUra was mentioned after mUlAdhAra.

mano'pi bhrUmadhye:  manas-tattva  in between the eyebrows in AjnAcakra;
It is called AjnAcakra because we get a momentary (lightning) glimpse
of shrIdevI. [aj.h = IShadardhaH; jnA = jnAnam.  IShadjnAnam.h yatra
jAyate sAdhakAnAM bhagavatI viShayam.h]. It is called AjnAcakra because
it is at this stage that a speck of knowledge about shrIdevI dawns on
the sAdhakA.

bhitvA: having pierced through; i.e. after overcoming and absorbing
in Her own form

O bhagavatI, in the form of tripurasundari of the shrIcakra and
kunDalinI of the jeeva

patyA: Your Lord, the shiva of the shrIcakra and (with reference to
kunDalinI) of jIva [jIva, here again, is devoid of mAyA]

sahasrAre padme viharase :  having broken through the entire kuLa
patha reach your Lord in the sahasrAra
















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