Soundarya Lahari Sloka - 41 - 2

[aananda taandava in moolaadhaara]
[devi saakshaatkaara – removal of dangerous diseases]

Here is a clue to some, who study this Soundarya Lahari [perhaps all readers in our group may know about this, in which case this is only a recalling or review.]

What are the sources of this aananda or self knowledge?-
Where can we find this?
People are highly [academic] qualified; people have all degrees, but when problem comes, they are flat; who am I facing this world?

Find some other source – traditional scriptural literature play a very important role – 4 layers of scriptures are there. The original layer is the Vedas or Srutis; heard in meditation by Rishis – and written; as revealed by Lord himself; attuned to lord’s teaching; eg- in TV , program, we tune to transmission centre to get a channel – receiving centre will not be available all the time - only when
tuned, it is available for us; similarly, Rishis have received this revelation or Vedas; source of knowledge – Vedas- this is first layer;

2nd is Smrithi- written by Rishi elaborating the content or principles in the Sruti; content is Sruti itself – but elaborated; Rishis are authors of the Smriti; Rishis are not the authors of Sruti – but receivers of sruti and are authors of Smriti; when they authored, they elaborated the content of Sruti;

3rd is Brahma sutraani – sutra literature- written by Rishis; Rishis are authors of sutra also- and in that, most important is Brahma Sutra; and this literature is unique, because, gives logical support to the teaching given in Sruti and Smriti; reinforce satisfying our reasoning intellect, scientific intellect-
buddhi understands reasoning only; with tarka or nyaya; and these 3 layers are most important and are the foundation pillars of our sastras; they together are called prasthana trayam; method of gaining knowledge; way of knowing; trayam means three – the 3- basic pillars – 4th is prakaranam – authored by various gurus – much much easier for one to follow than prastaana trayam generation after generation Upanishad still remain the same – all cannot understand that.just as pipe line- they cannot directly benefit me – I have pipe line to catch; this has come to us by the Guru sishya parampara tradition as referred by the sloka :-

sadaasiva samaarambhaam sankaraacaarya madhyamaam
asmadaacaarya paryantaam vante guru paramparaam.

Several works written by traditional acaryaas; Sankara; sureshwara; vidyaranya, etc; Works written by many acaryaas in many languages;

First two,Sruti and Smriti – given to us by great Rishis – 4th prakaranams given by aacaryas; 4th layer is prakarana; these are the 4 sources of self knowledge;

There are innumerable prakaranams; generally, we start study with prakaranam only; later only we study the original i.e., the Gita or the Upanishad or Brahma Sutra;

Some of the prakaranams are referred below:-

yoga vaasishtha
tatwa bodha
ashtaavakra gita
Ekasloki
Maneeshaa pancakam
Maayaa pancakam
Advaita pancaratnam
Nirvana shatkam
Swaroopa anusandhaana ashtakam
Sri dakshinaamoorthy ashtakam
Dasa sloki
Niravaana manjari
Proudhaanubhooti
Jeevanmuktaananda lahari
Brahma jnaanaavali maala
Bhaja govindam/moha mudgaram
Advaita anubhooti
Aparokshaanubhooti
Praatasmaran stotra [trisloki]
Viveka coodaamani
Sarva Vedanta siddhaanta saara sangraham
Aatmabodh
Panceekaranam
Upadesa saahasri
Upadesa panca ratnam
Vaakya vritti
Laghu vaakya vritti
Brahmaanucintanam Sadaacaara anusandhaanam
Kaupeena pancakam
Vairaagya pancakam
Dwaadasa pancarikaa stotram
Carpata pancarikaa stotram
Laghu vaasudeva mananam
Swapnoditam
Swaanubhootiprakaasikaa
Manoniyamanam Aatma vidyaa vilaasah
Aatmaanusandhaanam
Brahmaananda vilaasah
Vedapaadastava
Jeevanmukta lakshanam
Jeevanmukti vivekam
Pancadasee
Manolaya prakaranam
Brahmaniraamayaashtakam
Tatwa pancakam
Anubhava sopaanam
Vedaanta dindimah
Harinaama keertanam
Jnaanappaana Tirukkural
Amrita tarangini
Bhagavannaama kaumudi

And so many prakaranams given to us by so many aacaaryaas in different languages by different authors . Why we should choose, prakaranam first and not prasthaana trayam ?

Because, they are written by later aacaryas; They understand the mind of modern generation; The original work or prasthaana trayaas are in Sanskrit, and it does not give modern example directly; Now the prakaranams are available in local language- easy to follow;

Whatever be, we are aiming at 2 benefits which are:
Systematically acquire self knowledge which is the primary aim; then, the secondary aim is to achieve the 5 fold benefits; there are jargons in prastaana trayam; not easy to follow like legal, medical, engineering, music/dance, law jargons; every science has its own technical terms; it is impossible for us to translate; the best method is to understand the technical terms in Sanskrit and start using these slowly.

Success always depends on 2 factors –

first is our own effort – prayatnah;

2nd is - iswara anugraha – grace of the lord – all other factors should be favorable; I can sow seed – but rain must come in time- I can go out, but where traffic diversion – we don’t know- We plan at home to have some programmes in TV or so, but there may be power cut obstructing our work;

All these together is called Fate or daivam – or god. unpredictable, uncontrollable factors; Cyclone may be predictable – but not controllable; Maximum possible is to evacuate people; Earth quake is unpredictable and uncontrollable – fate or Deivam only decides it; That fate or deivam must be favourable – luck or good luck – but for us iswara anugraha is required;

Since both equally important – use both I take effort myself by prayers or surrender to god – to convert fate daivam favourable [vidhiyai matiyaal vellanum], [overcome fate by intellectual conviction] offer prayers; capacity to alter factors – has a capacity to alter fate / daivam or extraneous factors; guru and god are one, prayer to lord is prayer to guru; iswara prarthana is replaced by guru prarthana; both are one;
Knowledge of real self – tatwam – my real nature –
my Higher nature – my superior nature –
called in scripture as Bodhah – is the real knowledge;

What we see need not be real nature – Scientists say combination of elements – then elements made of molecules – then atoms – then electron and protons – then sub atomic particles – Energy in motion – For example – there is energy in wall – non tangible energy – but we are not able to see this energy – but wall we can see and touch – even then we don’t know until we go through the science.

Untouchable unbelievable energy is true nature-

Electricity we cant see directly, but we see through the fan and light or washing machine or motor or air conditioner etc. what is I [we think as the B M I complex ]– is not true nature of anything in the world consisting of panca bhoota - What sense organs perceive is not true – What I see, that you are, is not real you – it is different – Sense organs do not report real nature – For example, we see that the sun is rising in the east and setting in the west; but we know that sun does not rise or set, but is moving from one place to other which we call as rise or set.

Our eyes are dissuading us.

We see, a snake in a rope [rajju sarpavat]. But actually it is not there; what is available is only rope. We are dissuaded by the sense organs.

We see water in a desert [maru mareecika], if seen from a distance; but actually it is not there. Only desert alone is there.

We see ornaments but not there is no ornament without gold in gold ornament.
We see pot but not mud. Actually, there is mud only.
There is wood in table, chair, bench etc but we don’t see wood.

Knowledge of real nature – we get from Soundarya Lahari also. If we proceed gradually with full faith – we get the main benefit called -mokshah.

Conclusion of Aananda Lahari. [slokas - 1 to 41]

The first set of 41 slokaas described about three things in general :-

1. Mahaa-Tripura-Sundari
2. Sree cakra
3. Sree vidya

Sloka 1,2 refers
Mahaa Tripura Sundari is Brahma Sakti, Sarva deva vandhya, punya janopaasya, Cit-sakti Sree-cakra Sree-vidyaa roopini.

Sloka 3,4,5,6,7,8,22,30 refers
Devee sthoola roopa upaasana sampradaaya  Sagunopaasana

Sloka 27 refers
Nirgunopasa followed by great saints and devotees that paraasakti is not different from one’s self.

Sloka 11 refers
Cakropaasana

Sloka 31,32,33 refers
Mantropaasana
Sloka 9,10,14,21 refers
Kundalini dhyaana roopaantaropaasana

Sloka 12,24,25,26,28,29 refers
Sree Devee maahaatmya

Sloka 13,15,16,17,18,19,20,22,30 refers
Maadanaadi prayoga

Sloka 23,34, refers
Siva sakti aikyatwa roopa kaula siddhaanta

Sloka 35 refers
Ekatwa abheda-roopa parinaama-mata even during prapanca parinaama-avasthaa

Sloka 36,37,38,39,40,41 refers
Shadaadhaara pooja - Samayaacaara

Sri Gouda Paada Aacaarya [Sankara’s guru’s guru] has written a precious article called “Subhagodayam”. It refers about the most secret and sacred tatwaas called shad vidha aikya anusandhaanam, catur vidha aikya anusandhaanam, samayaacaaram, which enbles one to get liberation. The same is [hidden] available in this Aananda lahari also.

It is a treasure which is available very deep below. Those who dig with patience only can get this.

With this study of the Aanandalahari, with the grace of the Goddess Supreme, and grace of Guru, many great authors in different languages, and different cults and ashrams and others who have given guidance directly and indirectly at appropriate moments, and with the grace of Sadgurus like Amma, Baba, Guruji , Ramana, chinmaya, sankara and so on, [many - will not be able to restrict] who have written books giving invaluable guidance for the sake of devotees, last but not the least, each and every one of the participants - you, who have patiently heard this and taken in, what ever suited you, and discarded whatever did not suit you as a hamsadhwandhwa, we definitely feel elevated and are having a better mind which is spiritually oriented, and will be able to share the happiness we have with others as and when situation warrants.

Let us read, one song of Amma which depicts the blessings available for a upaasaka and the upaasana he undertakes.

Anpin vadivam amma tiru-
varulin iruppidam amma
vaareer vaareere jagatteere vaareere
[amma is snehaswaroopi, amma is anugraha pratiroopa, oh! people of the world, you please come, come]

ullattai kollai konda umaiyavale
paadipukazhttidum muraiariyen
vaadittudikkuminta kuzhanthaikalkku
neengatha nalam tarum iniyavale

[Oh! Hridaya haarini umaadevi! I dont know how to sing, and praise you. You are the one who comes to the rescue of the children who are tired and give good for them ]

vaazhkaiyin verumai akanratamma
aazhntanal amaiti niraintatamaa
chevadi cittattil patintatamaa
atai ennida kankal panittatammaa

[Ah! The soonyataa of the jeevita has gone off! And saanti has filled up everywhere. That divine lotus feet delves deep into my heart and that thinking makes tears in my mind.]

moovulakaalum amma
moovar pottidum amma
mutrum unarntaval amma
mutalum mudivum amma

[Oh! Goddess supreme who is all pervading all over the three worlds, you are being prostrated by the Ttrimoorthi even, you are the beginning and the end]

Let Goddess Supreme, bless all in the world to drink the nectar or amrita and be happy for ever.
At last asking for pardon for any errors or mistakes or pointing to others by wounding; this beginner of search of truth; the youngest ever child of the goddess mother shared with you the Aananda Lahari and places it at the Lotus Feet of the Goddess Supreme at this juncture.

Soundarya Lahari Sloka - 41 - 1

[aananda taandava in moolaadhaara]
[devi saakshaatkaara – removal of dangerous diseases]

Tavadhaare moole saha samayayaa laasya parayaa
Navatmaanam manye navarasa-mahaa taandava-natam
Ubhaabhyaa metaabhyaa-mudaya-vidhi muddhisya dayayaa
Sanaathaabhyaam jajne janakajananeemat jagadidam

Tava - your
moole aadhaare - in the moolaadhara cakra
saha - with
samayayaa - with you who is called Samaya
laasya-parayaa - interested in dancing
Navatmaanam - aananda bhairava
manye - I meditate on
navarasa-mahaa taandava-natam - dancing navarasa taandava nritya
Ubhaabhyaa metaabhyaam - by you two
udaya-vidhim - the creation of the world destroyed in pralaya
uddhisya - taking into consideration
dayayaa - with kindness
Sanaathaabhyaam - with the wife and husband
jajne - become
janakajananeemat - having father and mother
jagadidam - this world

In your moolaadhara cakra, I meditate on aananda bhairava, dancing the great navarasa taandava with you who is also interested in dancing and who is called by the name "samayaa". This world becomes great by having father and mother as aanandabhirava and samayaa respectively, both of you, by your kindness have taken steps to bring back the world which was destroyed in pralaya.

Adbhyah prithwee:-
From ‘appu’ i.e., water, has evolved the mother earth. The adhisthaana for the earth is moolaadhara. This is the position in the sushumnaa naadi with four petal lotus. Here, we have to meditate siva and sakti as aananda bhairava and aananda bhairavi surrounded by 56 prithwee mayookhaas. When the goddess "prakriti" dances the style "laasya nritya" and sadasiva dance the style of taandava nritya, and each have the vision of the other mutually, then, the shrishti takes place.

Ambaastavam says :-
"Aalokanena tava komalitaani maatah
Laasyaatmanaa parinamanti jagat vibhootyai"

Samayaah:-
Ambal is similar to siva and hence called by the name "samayaa". This equality is of five types – adhishthaana saamya, anushthaana saamya, avasthaana saamya, roopa saamya, naama saamya.

In aadhaara cakra, adhishthaana saamya
As jagat janani, anushthaana saamya
By laasya taandava, avasthaana saamya
By reddish colour, roopa saamya
By name bhaira and bhairavi, naama saamya

The people or devotees who do upaasanaa of the god and goddess as father and mother
are called as samayi. In the samayaacaara, there is no external pooja. What they do,
involve four aikya anusandhaana pooja.:-

the six aadhaara cakraas are one with the six angle of the sree cakra.
sahasraara is one with the caturasra in the bindu.
bindu is one with siva.
the mantra of devi is one with the sreecakra.

The goddess, devi is beyond the naada [of para, pasyanti, madhyama, vaikhari] and
beyond the shadcakra shape bindu and beyond the 360 kiranaas or rays.

The Lalitaa Sahasra Naama refers like this :-
"Akulaa samayaantasthaa samayaacaara tatparaa."

The slokaas referred from 1 to 41 so far are called aananda lahari and the rest from 42 onwards are called by the name soundarya lahari. The first set was available for Sri Sankara when he went on pilgrimage to kailaasa. But the rest were framed by Sankara.

We are very lucky to have this division, because if the complete set would have been
available to Sankara from kailaasa, then we would have been disappointed since now we got the divine slokaas by Sankara and we understand and appreciate and enjoy the
greatness of Sankara – so says Kaanci Kamakoti Sri Sankara.

Pooja method – aikya anusandhaana :-
Do the anusandhaana that the shadaadhaaraas and sahasraara and the kula cakra are of
Sree-Cakra shape.

(1) Va sa [sasi] sha sa [samsara] - 4 dalaas and the trikona roopa karnika moolaadhaara as sreecakra trikona.
Ba, bha, ma, ya, ra, la - 6 dalaas ashta kona roopa karinika swaadhishthaana as ashta kona of the sreecakra

Da, dha, na [guna] ta, tha, da [daanam], dha [dhanam], na [naama], pa, pha – 10 dalaas – dasa kona roopa karnika – manipooraka – dasaara of sree cakra

Ka, kha, ga, gha, nga, ca, cha, ja, jha, nja, ta, tha – 12 dalaas – dwiteeya dasaara karnika roopa anaahata cakra – dwiteeya dasaara of sri cakra

16 swaraas - A, aa, e, ee, u, oo, ye, yey, ru, lu, ai, o, oh, ou, am, ah – 16 dalaas - catur dasaara roopa karnika visuddhi cakra – catur dasara of sri cakra

Ha, ksha – 2 dalaas – on one side ashta dala roopa and on other side shodasa dala roopa- like this in two types of karnika – caturasra prakritika – moolaadhara swaadishthaana aatmaka aajnaa cakra – ashta dala, shodasa dala, vrittatraya, bhoopura trayaatmaka, siva cakra catushtaya.

Visuddhi cakra paryanta – from moolaadhaara to visuddhi – sakti cakra aikya

At aajnaa cakra – siva cakra aikya

In vritta traya – first - moolaadhaara and swaadhishthaana – rudra-granthyaatmaka
Second - manipooraka and anaahata - Vishnu-granthyatmaka
Third - visuddhi and aajnaa - brahma-granthyaatmaka

Above this, with sopaana, four dwaaraa and bhoopura tritaya. This is called sahasra dala kamala karnika. This has 1000 petals.

In the middle of this is the caturdwaaropeta baindava sthaana or bindu. This sreecakra shadaadhaara aikya anusandhaana is the first one of the four aikya anusandhaanaa. This is also called as naada bindu aikya.

(2). Sahasra dala kamala as sri cakra baindava sthaana or bindu –Sahasra dala kamala Madhya candra mandala as caturasra

(3) Candra mandala Madhya gata bindu as caturasya Madhya gata bindhu as panca vimsati tatwaateeta siva saktiaikya saadaa aikya kalaa roopena and as aatmaroopena.
aikya anusandhaana between sri cakra and sri vidya.

The above method is called caturvidha aikya anusandhaana.

Shadvidha aikya anusandhaanam:-
There are three things – naada, kalaa and bindu. These combine to form 5 sets
Bindu to Naada aikya , kalaa to bindu aikya, kalaa to naada aikya, Bindu to kalaa aikya, Naada to kalaa aikya

These five together has aikya with sree vidya and hence totally six aikya anusandhaana.

[aananda taandava in moolaadhaara]
[devi saakshaatkaara – removal of dangerous diseases]

The jagadamba is referred by :-
"Jagadamba shad vidha aikya anusandhaana para-cit vyomni samthitah"

Naada is of four types – paraa, pasyanti, madhyamaa, vaikharee
Paraa is trikonaatmika – trikona in sreecakra
Pasyanti ashtakona cakra roopini - ashta kona in sreecakra
Madhyamaa dwidasaara roopini - 2 nos of 10 konaas in sreecakra
Vaikharee caturdasaara roopini - 14 kona in sreecakra

The five Siva cakra has become embedded internally in these four sakti cakra.
Hence, Sree cakra is catuscakraatmaka and naada sabda vaacya.
Bindu is shadaadhaara cakra
Kala is pancaasad [15] varna or mantras.

Kala can also be considered as 360 divine rays as referred in
"kshitau shad pancaasat"
sloka no-14.

In these shad aadhaaraas moolaadhara, swaadhishthana, manipooraka, anaahata, visuddhi and aajnaa cakra, pancaasat kalaa is embedded inside as hidden treasure.

In Candra khanda, there are 16 swara letters starting from a to ah .
In Soorya khanda, there are 25 letters from ka to ma.
In agni khanda, there are 7 akshara from ya to sa.
In bindu sthaana, there are ha and la.
Sarvatra or all pervading the all aadhaaraa, there is ksha [kaara].

Thus in moolaadhaari dala contain the total letters or akshara.
Kalaa has nityaatmakatwa.
Kalaa has also, moolamantra, gata panca-dasa-akshara aatmakatwa.
Nitya has kalaatmakatwa.

Panca dasa akshara has tri khandatwa. [divided into 3 sets ]
Trikhanda has soma soorya anala aatmakatwa.
Also trikhanda has granthi traya aatmakatwa.
Granthi traya has mantra gata hreemkaara trayaatmakatwa.
Hreemkaara has bhuvaneswari mantratwa.
Bhuvaneswari mantra has moola mantra antargatatwa.
Moola mantra has aikya with Sree-cakra

This cakra navaka [5 + 4], has aikya with shadaadhaara, with granthi traya, with sahasra kamala karnika.

This is called kalaa naada aikyam.

Having referred about naada and kalaa, Now we will clarify the bindu swaroopa.

Bindu is shad aadhaara in sushumnaa naadi.
Bindu is a sakti visesha of Paramasiva, which is jagad utpatti hetuka.
This is yekam only.

This is referred as :-

"Sahasra kamala antargata, catur dwaraatmaka karnikaa Madhya gata,
catushkonaatmaka, sakti tatwa."

Tan Madhya gata Siva tatwa is the Naada.
We have referred earlier that naada is of four types.
Sakti and siva have ubhayatwa kalaatmakatwa because of sabda artha roopa.
Siva Sakti Sammelana is naada bindu kalaateeta.
This is the secret of samya mata.

Samay mata may be referred as beyond time, space, objects and hence any devotee can do at any time, any place, irrespective of any object with ease by pure mind, and does not require the help of any external poojaa draya or anything else.

This bindu referred above is divided into 10 types:-
In moolaadhara the four petal lotus – mind budhhi, citta and ahamkaara, and they become prakritiaatmaka jagannirmaana hetu and become 4 bindu aatmaka.
In swaadhishthaana, there is six petal lotus – kaama, krodha, lobha, moha, madha and maatsarya aatmaka form six bindu aatmaka. These are samhaara bindu says – yoga saastra – [you can refer Patanjali Yoga Sootra]
Bhagavaan Patanjali says –

"swaadishthaane samhaarah shad bindu kritah"

Thus the ten bindus are moolaadhaara swaadhisthaanaatmaka.
Dasa dala manipooraka [10 petal lotus] is moolaadhaara swaadhishthaana dalaatmaka.
Dwaadasa dala anaahata [12 petal lotus] is manipoora dasa dalaatmaka, and
moolaadhaara swaadhishthaana kamala-dwaya-atmaka.
Shodasa dala visuddhi cakra [16 petal lotus] is anaahata padma dwaadasa dalaatmaka, moolaadhaaraadi catuscakraatmaka.

Dwidala visuddhi cakra is moolaadhaara swaadhisthaanaatmaka.
Thus from manipooraka to aajnaa cakra, the four cakraas are of moolaadhaara
swaadhishthaana prakriti only.

Thus, since in moolaadhaara swaadhishthaana, all other four are hidden or embedded and hence, yeka bindu is said to have become 10.
For the samayi, the four kaarya bhoota cakraas are required for anusandhaana and hence the moolaadhara and swaadhishthaana are not required.

Moolaadhara and swaadhishthaana are kaarana bhoota
The other four are kaarya bhoota.
This shad vidha aikya anusandhaanam is the reason for mukti and the rest are all
Optional, not compulsory.

For a upaasaka, who has deeksha {or he is called ‘deekshitar’}, because of guru’s grace and by this aikya anusandhaana, sree devi the goddess supreme appears as kundalini in the manipooraka crossing over the moolaadhara and swaadhishthaana, and gives dharsan as the devotee wants either in form, name, or type of karma, or happiness, or strength as he meditates. There in the manipooraka, the upaasaka does the paadyaadi bhooshanaanta upacaara and propitiates the goddess and goddess comes to anaahata. [this need not be in form alone, may be your mind is fully covered by goddess and becomes full of unbounded happiness. Or your intellect may get it and you invent
something strange attracting many and get happiness.] in anaahata, you do the dhoopadi taamboolaa samarpana and goddess goes up to visuddhi
cakra, and goddess takes the position of simhaasana, and talks with her colleagues, devotee has to do the upaasana of devi with different shodasa dalagata shodasa candra kalaa ratnaa [divine ornaments and stones], and devi goes to aajnaa cakra. There the devotee has to do the neeraajana and please her. Then suddenly devi enters sahasraara, like a lightning strike, wherein devi starts sitting comfortably with Sadaa siva in the saraghaamadhya or manidweepa, in the panca kalpa taruccyaaya in the sudhaabdhi in the sahasra kamala. Then the devotee has to surrender with complete body doing the prostration to the goddess and Sadaa Siva. Till Bhagavathi, the goddess, returns back to moolaadhara, the devotee has to remain with complete surrender. This is called "samaya mata rahasya ". Th sloka number 7, starting with "kwanat kaanceedaamaa" is the description of the devi appearing in the Manipooraka.
From sloka 36 onwards, the avarohana pooja method from aajnaa cakra to moolaadhaarais referred. From aatman - aakaasa has evolved, from aakaasa has evolved vaayu; from vaayu has evolved agni; from agni has evolved water; from water has evolved earth. This is sruti words.

Also sruti says –
"oordhwamoola madhasaakha vriksham yo veda"
The reason or moola for the deva roopa vriksha is siras or head.
"Mayi yeva sakalam jaatam mayi sarvam pratishthitam mayiyeva vilayam yaati tat brahmaadwayamasmyaham"

this sarvaatmanaa sarva roopena avasthaa is called mukti.
"Tacchaalabhyamanaaraadhyatripuraamit hetutah"

[aananda taandava in moolaadhaara]
[devi saakshaatkaara – removal of dangerous diseases]


This mukti will not be available without doing the pooja of saakshaat para devata or pure consciousness. Simply by chanting "brahmaahamasmi" words one cannot become mukta. This is to be enjoyed as anubhooti. This is to be obtained by sadaacaaraas like jitendriyatwa, satyam, jeeva kaarunya etc., and by jnaana and teevra bhakti upaasana of the devi.

"Jnaadaad eva hi kaivalyam"

This whole universe starting from brahmaadi trina-paryanta is paraa-sakti swaroopa. Sree cakra is devi roopa or the devi aavaasa mandira or abode and upaasanaa sthaana of Sree devi the goddess supreme for the sake of upaasanaa of the upaasaka who is
bhaktaanujighrikshayaa bhakta.

Sree cakra is siva sakti aatmaka, siva sakti swaroopa and siva sakti aavaasa mandira. This world also is siva sakti aatmaka, siva sakti parinaama and siva sakti aavaasa mandira and sreecakraatmaka.

Smriti says :-

"Cakram Tripura sundaryaa brahmaandaakaarameeswaree"

Samaya pooja is the aikya anusandhaana with such a divine Sree cakra.

But this pooja is to be performed in Turiyaavasthaa. Crossing over, sushupti, forgetting prapanca and one’s lower self consisting of body, mind, intellect, ego, and knowing only Cit sakti is the Turiyaavasthaa. Forgetting sareera and prapanca in the shadaadhaara pooja by the inner eye of consciousness, or divya cakshus, seeing only devi directly the upaasaka has to remain in still state.

Bhagavan Ramana Maharishi says :-

"Be still and aware."
During sleep you are still but not aware.
In waking and dreaming state, you are aware, but not still.

Amma says :-

"Urangumbol, bodham undu but arivilla.
ippol, arivundu bodham illa".

The meaning is the same as referred by Bhagavan Ramana Maharishi.

The position of the manas in this state is above the aajnaa cakra. There the mind,
transforms into some other form which we normally do not experience. This is called as "unmanaavasthaa".But turiyaateeta avasthaa is different one. Aanandaika Ghana, anirvaacya and anubhavaikavedya and is beyond turiya, forgetting Cit also and having no knowledge at all. [don’t confuse with sleep or abodhavasthaa – here you have ignorance]. This is called "nirvikalpsamaadhi". This itself is called "videhamukti". In this condition, there is no question of any state, and hence no pooja or karma at all. Samaya pooja is nothing but nirvikalpam. The steps below this are ways to reach this step.

Para sambhu with the Paracit kalaa posited in Aajnaacakra or bhroomadhya Siva cakra
Catushtaya, is the reflection of the Saadaakhya kalaa which is the tawa roopa,
sivasaktiaikya roopa, which is the 26th tatwa roopa in the candra mandala baindava
sthaana in the sahasraara kamala. Sevya sevaka bhaava aaraadhana is only upto the
aajnaa cakra. In the swaprakaasa jyotsnaamaya sahasradala kamala, there is only yekatwa saayooja and nothing else. This is the result of shadaadhaara aaraadhana and is of nirvikalpaasamaadhi roopa.

Thus with the strong intellectual conviction that :-

Sri tripura sundari
Sree vidyaa mantra
Sree cakra
Maatrukaakshara
Prapanca
Sree Guru
Shadaadhaara
Saadaakhya kalaa
Kundalini sakti
And self are all one and one only.

Thinking of the goddess as sarvadaa avicchinna flow of oil, and do the sreevidyaa mantra Japa,is the main reason for a upaasaka to go to the place of aadhaara cakra
and this is sarva sreyaskaram and sarva sangalam.

[aananda taandava in moolaadhaara]
[devi saakshaatkaara – removal of dangerous diseases]

The study of the Aananda Lahari gives us the self knowledge if approached with sincere interest. But one may ask what is the benefit of studying soundarya lahari, particularly aananda lahari [sloka 1 to 41].
The answer to them is given by several prakarana granthaas. All prakarana granthaas
elucidate on this point and directs us to the happiness or aananda which we are and need not be searched anywhere.

Here are some clues to this. The ultimate benefit is moksha. What is moksha ?
Let us analyse this point – moksha –

we may take moksha to be of 5 specific advantages to man kind or human beings.
They are :-
1. Jijnaasaa nivrittihi
This is our natural quest or curiosity to know who we are.

Where do we come from?
Where are we getting towards?
Fundamental question - very natural to any intelligent human being;

If answered, total intellectual satisfaction results; Basic quest to know ourselves
is natural to each one of us. Soundarya lahari, like prasthaana traya or prakarana granthaas, is also able to get answer to this, if approached with reverence and faith.

2 – Vidyaananda praaptihi
Happiness or joy born out of discovery of our real nature which is so wonderful and unique, which we would not have imagined;Knowledge is permanent; it is never lost; perennially this aananda continues; Other knowledge or materials get exhausted in time; body gets exhausted; mind gets exhausted; money gets exhausted; everything in the world including the brahmaanda get exhausted, but this aananda obtained from the study and implementation of the Soundarya lahari gives ultimate happiness which never gets exhausted but increases even if we share it with others- as the
Bhagavad Gita chapter 2 sloka – 46 which refers like this :-

“Yaavaanaartha udapaane sarvatah samplutodake
Taavaan sarveshu vedeshu braahmanasya vijaanatah”
“knowledge is never exhausted in time or when we share with others”

“na corahaaryam na ca raaja haaryam na bhraatrubhaajyaam yaye krite vardhana nityam
vidya dhanam sarva dhanaal pradhaanam”

knowledge cannot be stolen by thief, or government or by police, or by tax; not
taken away by relatives; knowledge is never a burden also.

ya ye krite vardhata eva nityam.
Vidyananda is a perennial source of ananda; This is second benefit we get by self
knowledge here by the study and implementation of the Soundarya lahari also.

3 - paara tantrya nivrittih or paaravasya nivrittihi;
I have always a source of happiness with me, which I need not search outside but is me; I don’t become a slave of worldly pleasures;
Some bank balance for emergency – example – for water storage, borewell as a standby; A perennial source- my dependence on dependent and unreliable worldly
pleasures comes down; Worldly pleasure do come, ok; if not, I can tap from
vidyaananda which is me itself;

3rd benefit is reduction of desperate dependence upon joy given by worldly people, government, relatives, thieves, etc; this is the 3rd benefit by the study of
Soundarya lahari too.

4 - Aaghaata Nivritthi –
serves as a wonderful shock absorber when facing adverse situation – challenging situation in life – but the study of Soundarya lahari as other scriptural studies too, acts as a cushion; when roads are not good – shock absorber helps; when roads are terrible, shock absorber helps to withstand shock; spondulisis or psychological spondulisis – depression, anxiety, fear, freedom - from that is the 4th benefit;
one who studies Soundarya lahari with devotion will also become wise; and he never gets shocked under any circumstance. and finally –

5. dakshataa praaptihi;
when my mind is well balanced – since I have a shock absorber- I do not go to turbulent condition- poised mind is a good mind- on the other hand emotionally
disturbed mind is very dangerous; if I don’t have emotional balance, mind becomes disturbed and hence, the output is affected and the environment also affected.
now psychologist say – emotional quotient [E Q] is more important than
intelligence quotient [I Q].

high knowledge with sharpness is intelligence quotient;
emotional quotient is - capacity to remain balanced when things go astray;

If you have low emotional quotient, the problem is depression, expectation, anger, fatigue, grief etc.; if one has high emotional quotient, what knowledge he has, he can tap fully and get full benefit; emotional disturbance is virus for brain computer;
virus - vital , information resources , under , siege ,
it means the knowledge is not available for our tapping; our intelligence then is hijacked by militant or terrorist called grief; the 4th benefit we get just as from the study of scriptures is available by the study of Soundarya Lahari also. When fully utilized, once handled, my intelligence quotient is fully available for my present performance; naturally a poised person is able to perform well; even from worldly angle, a person of self knowledge can accomplish better than others;
this is dakshataa praaptihi;

Aananda lahari gives aananda or vidyaananda – it is not ordinary happiness – but we get happiness devoid of any sorrow.

Soundarya Lahari Sloka -40

[in Manipooraka cakra Devi appears as stream of lighting in between clouds]
[good dream to come true, bad dream to off and to get blessings of Goddess Lakshmi]

Tatitwantam saktyaa timira-paripanthi-sphuranayaa
Sphura-nnaa naaratnaabharana-parinaddhendra-dhanusham
Tava syaamam megham kamapi manipooraika saranam
Nisheve varshantam haramihira-taptam tribhuvanam

Tava - your
Manipoora yeka saranam - with the manipooraka cakra as the adhishthaana
timira-paripanthi-sphuranayaa
- brilliant as the enemy of darkness
Saktyaa - sakti as
Tatitwantam - lightning group of garlands
Sphura-nnaa naaratnaabharana-parinaddhendra-dhanusham
- with bow of Lord Indra as the ornaments decorated with different divine Ratna stones.
syaamam - black
megham kamapi - your sadaasiva tatwa which is like strange cloud
Nisheve - I prostrate
varshantam - making cool by raining
haramihira-taptam - burnt by the Rudra who is the pralaya kaala soorya
tribhuvanam - the three worlds

I prostrate to the Sadaasiva tatwa,
which is like strange cloud,
which has the Manipooraka cakra as the adhishthaana,
which has Sakti, who is enemy of darkness, as lightning group of garlands,
which is black,
and with bow of Lord Indra as the ornaments decorated with different
divine Ratna stones,
and making cool by raining, and restoring the three worlds, burnt by the Rudra who is
the pralaya kaala soorya.

Tatitwantam :-
Siddhaghutikaa says –

"Manipooraika vasatih praavrishenyah
sadaasivah Ambudaatmatayaa bhaati
sthirasoudaaminee sivaa Kabaleekrita
nissesha tatvagraamaswarooni"

indhradhanusham :-
aarunam says :-

"dadindra tanurityajyam
abhra varneshu cakshate
yetad yeva samyor-baarhatpatyasya
yetad rudrasya dhanuh"

Lakshmidarar says –

"Yo’psu naavam pratishthitaam veda
Pratyeva tishthati
Apsu udakatatwaatmike manipoore pratishthitaam
Naavam sreecakraatimikaa"

[Meaning – the river which allows us to cross over the samsara bhava saagara is here]
Arunaamodini says –

"Anaahata cakropasthitaah
soorya kiranaa atah prasritaah
Swaadhishthaanaagninaa dagdham
Jagataaplavayanteetyaagamah"

[meaning – the soorya kirana in anaahata spreads below adds with the agni in
swaadhishtaana and then enters manipooraka and makes cloud and then making rain
shower and makes the taapa traya world to become cool.]

Agneraapah :-
Water appears from agni.
The position or abode of water is manipooraka cakra.

This is the location where there is the ten petal lotus situated in the sushumnaa naadi.
Here the devotee has to pray and do the upaasana of the god and goddess as maheswaran
and sthirasoudaamini.

The god and goddess here are called as amriteswaran and amriteswari.
The devotee has to do upaasanaa of amriteswaran and amriteswari as surrounded by 52
jala-mayookhaa goddesses.

The place or temple in India for this Manipooraka cakra is Tiruvaanaikkaval.
In the Manipooraka, which is blackish, to the Siva who is like the cloud mixed with
water, devi appears as the lighting of garlands.

Naraayana sookta says :-
"Neelatoyata - madhyasthaat - vidhyullekheva bhaasvaraa"

Aagama refers :-
The sun rays above the anaahata cakra joining with swaadhisthaana agni and become
water or jalatatwa and reach manipooraka do the aavaahana of the jagat which was burnt
down in the swaadhisthaana agni. The siva sakti swaroopa which produces that jala tatwa
is described in this sloka.

Soundarya Lahari Sloka -39

[Kaameswari in Swaadhishthaana-cakra]
[to see in dream what you have thought]

Tava swaadhishthaane hutavaha-madhishthaaya niratam
Tameede samvartam janani mahateem taam ca samayaam
Yadaaloke lokaan dahati mahasi krodha-kalite
Dayaardraa yaa drishtih sisira-mupacaaram racayati

Janani – Oh! Goddess!
Tava - your
swaadhishthaane - swaadhishthaana-cakra
hutavaham - agni-tatwa
adhishthaaya - meditating [on that]
niratam - shining with brilliance always
Tam samvartam - that kaalaagni roopa rudra also
eede - I pray to
taam mahateem - that great
samayaam ca - samayaa [or candrakalaa sakti] named you also
Yadaaloke - rudra’s which eye sight or look
lokaan - worlds
dahati - when burns to powder, then
mahasi - agni
krodha-kalite - growing due to anger
yaa dayaardraa drishtih - that, your kind karunaamaya dhrishti
sisira-mupacaaram - cool welcome
racayati - makes

Oh! Goddess! I meditate on the Swadishthaana cakra with Agni Tatwa or fire god, and in
that, the kaalaagni roopa Rudra with continuous brilliance, and you the great
samayaa or candra kalaa devi and bow to you. When Rudra’s look with the agni which
destroys the whole world, then your cool look gives great comfort to those, who are your
devotees.

Vaayoragnih:
From Vaayu, Agni appears. The abode of Agni is Swaadhisthaana Cakra. This is six petal lotus. Here, you have to meditate with Siva as ‘samvartakeswarar’ and Sakti as ‘Samayaa’ as surrounded by 62 taijasa mayookha, and do upaasana.

In India the place earmarked for this agni tatwa is Tiruvannamalai and the main deity is tejolinga.

When the kaalaagni rudra opens his third eye and burns the whole world, the devi called samayaa, offers her cool look on the world especially on those who are devoted. When Manmatha [or kaamadeva] was destroyed by rudra to ashes, devi gives him blessings and gets him the sookshma sareera which his counterpart Rati alone can see and interact with.

Lalita Sahasra Naama – 84 refers –
"Hara netraagni sandagdha kaama sanjeevanaudhaye namah"

The utpatti and destruction of the prapanca are only the two bhaavaas or like the two sides of a coin – such a knowledge the devotee is able to understand and assimilate and he knows that the destruction is not actually destruction of the materials but his own bad qualities of the mind and the evils in the world, retaining the good or converting the evil to good. And the devotee
understands that the destruction and generation are the continuous processes going on for ever and it is due to maayaa and he is lifted from his normal worldly thought to the divine jnaana. So far, the devotee was thinking that the happiness was available only from worldly material and things and now his vision is directed introvert and he understands that the real happiness is not at all available in the world and its objects but is his original form and he gets rid of the unhappiness and sorrow for ever and becomes yogya for getting divine knowledge is directed to change his mode of life in such a way that he increases his threshold value of the stress and strain and is able to bear the pin pricks of life and develops titikshaa and in due course he corrects his erroneous knowledge and thereby the ignorance veiling him vanishes and so knowledge comes as udayasoorya or the rising sun which removes the darkness all on a sudden and; and so is liberated and becomes a jnaani and he in turn can give happiness to the whole world – as referred by the Mundaka Upanishad :-

"Sa veda yetad paramam brahma dhaama
Yatra viswam nihitam bhaati subhram
Upaasate purusham ye hi akaamaah
Te sukram yetad ativartanti dheeraah"

Soundarya Lahari Sloka -38

Jeeva-Brahma-aikam in Anaahata/heart cakra]
[Baalaarishta nivaaranam]

Samunmeelat samvitkamala-makarandaika-rasikam
Bhaje hamsadhwandhwam kimapi mahataam maanasacaram
Yadaalaapaa-dashtaadasa-gunita-vidhyaaparinatih
Yadaadatte doshaad guna-makhila-madbhyah paya iva

Samunmeelat samvitkamala-makarandaika-rasikam
- enjoying by one’s own wish only the aananda of the
makaranda of the fully blooming jnaana lotus

Bhaje - I do pooja
hamsadhwandhwam - the two hamsa or [divine] swans
kimapi - one cannot described how they are
mahataam - of the great devotees
maanasacaram - swimming in the heart which is the ocean of the mind
Yadaalaapaad - from the happy words of them [these swans]
ashtaadasa-gunita-vidhyaaparinatih
- the eighteen vidyaas get transformed
Yad - those
aadatte - separates
doshaad - from bad or adharma
akhilam gunam - only guna or good alone
adbhyah - from water
paya iva - like milk

Oh! Goddess! I prostrate or do pooja of the two hamsa or swans, which is anirvaacya,
which is specially interested in taking the aananda [paramaananda] of the makaranda
from the lotus of jnaana and which is having the regular habit of traveling or swimming
in the ocean of the hearts of the great poets or devotees. The aalaapa [the talk ] of the
hamsa has transformed into 18 vidyaas. These swans separate give only good to us and
remove all evils from us and the whole environment just like taking from the combination
of milk and water, only milk and discarding or leaving water.

"Poomprakrityaatma kohamsastadaatmakamidam jagat"
aakaasaat vaayuh:-
vaayu arises from aakaasa. The position of the vaayu tatwa in the sushumnaa naadi is
anaahata cakra. It is the 12 petal lotus.
[the aajnaa cakra is two petal lotus and the visuddhi cakra is 16 petal lotus.]

Here, siva who is represented by the mantra "ham" and sakti who is represented by the
mantra "sa" are to be propitiated as hamseswara and hamseswari surrounded by 54
vaayavya mayookha.

The eighteen vidyaas are nothing but the words/talk of the hamsaas.
Eighteen vidyaas:-
Vedas - 1 to 4
Siksha, Kalpam, Vyaakarana, Niruktam, Cchandas, Jothisham - 5 to 10
Meemaamsa, nyaaya, puraana, dharma saastra - 11 to 14
Aayurvedam,dhanurvedam, gaandharvavedam, neeti saastram - 15 to 18

"Angaani vedaancatwaaromeemaamsaa nyaayavistarah puraanam
dharmasaastramca vidyaa hyetaascacaturddasah"

Tetiyoor Subrahmania Saastrikal – a great devotee poet says –

"Vidyopaasaka, by antarmukha-dhyaana, when observe the sounds in the anaahata cakra,
the mantras (16) in the shodasaakshari mantra, vidyaa guru swaroopa, devi swaroopa
[total – 18], these appear directly as sabda moola and get the anubhooti. Hence, hamsa-
dwandhwa aalaapa is called "ashtaadasa-gunita-vidhyaaparinaamam".
One who does the hamsadwandwa dhyaana by chanting the ajapa vidyaa "hamsah
soham soham hamsah" get out of the paapa and punya and get liberated – means they
will not be afftected by the worries, anger, anxiety, sorrows, misery of the [bhava roga]
world."

The great saint Durvasa in his Sakti-Mahimnaa stotra sloka 20 says:-

"Geham naakati garvitah pranatati
stree sangamo mokshati
dweshee mitrati Paatakam
sukritati kshmaavallbho daasati
mrityur vaidyati dooshanam
sugunati twad paada samsevanaat
twaam vande
bhava bheeti bhanjanakareem
gowreem gireesapriyaam."

In India, the temple earmarked for the hamsadhwandhwa upaasana is Aavudaiyaar
temple in Tamilnadu.

Sri Sankara in Subhagodaya vyaakhyaana refers like this :-
In heart or anaahata cakra, meditate on the siva as sikhijwaalaa as the deepa or lamp and
sakti as sikhini as the rays of the [brilliance] from the lamp.
But a caution is given here:-

One has to see all good [dhaarmik] in everything and discard all [adhaarmik] bad.
When the kundalini sakti arises in the aarohana in the anaahata cakra, one gets the
‘sakalakalaavallabhatwa’ and ‘gunaikanilayatwa’ without anything uttering or studying
or reading. His words [even utterances ] will further turn out to be Upanishad words
which guides the whole beings in the world. The Siva and Sakti at the anaahata cakra are
called respectively by the names –
Hamswswara and hamseswari.

Soundarya Lahari Sloka -37

[Parvati-Parameswara dhyaanam in Visuddhi/throat cakra]
[brahma raakshasa bhoota-preta pisaaca nivaaranam]

Visuddhau te suddhasphatika-visadam vyoma-janakam
Sivam seve deveemapi sivasamaana-vyavasitaam
Yayoh kaantyaa yaantyaah sasikirana-saaroopyasaraneh
Vidhootaanta-rdhwaantaa vilasati cakoreeva jagatee

Visuddhau - in visuddhi cakra
te - your
suddhasphatika-visadam - clear crystal bimba shape
vyoma-janakam - he who starts the aakaasa tatwa
Sivam - Siva and
seve - I prostrate /I do pooja
deveemapi - and you devi
sivasamaana-vyavasitaam - having sankalpa equal to the sankalpa of Siva
Yayoh - whose
kaantyaa - due to the brilliance of
yaantyaah - outcoming
sasikirana-saaroopyasaraneh - just like blooming blossoming full moon
Vidhoota-antar-dhwaantaa - the ignorance - which is the inner darkness, being removed
vilasati - shine forth
cakoree - iva - like the cakora [vezhaambal] bird which dances on seeing the full moon
jagatee - the whole world

Oh! Goddess! On your visuddhi cakra, I meditate on Lord Parama-Siva [ who is of clear
crystal shape divine form and] who is creating the aakaasa tatwa in your visuddhi cakra,
and you who is having the sankalpa similar to that of the Lord Parama-Siva. I meditate on
you both, whose fragrance and brilliance makes the whole world jubilant with the
darkness of ignorance running away, like the cakora bird dancing, on seeing the full
moon. [the upaasakaa’s mind becomes because of getting the suddha-jnaanaa and amrita,
like a drunkard but here the drink is amrita or nectar which does only good to the whole
world and can never do any harm to any body or anything in the world].

Such a devotee, sees the world without the ignorance veil and without the baahyendriyaas
and gets the paramaananda lahari and gets anubhooti and gets happiness devoid of any
sorrow.

Vyoma janakam:-
"Aajnaa cakre aatmatwam niroopitam
Tasmaa-daatmatatwaa-daakaasa –tatwotpattih
Antaraatma sabdo manah paryaaya vaacakah"

In aajnaa cakra, the aatmatwam was proved. From that aatmatatwa, aakaasa appears.
Here, [in visuddhi cakra] aatmaa is manstatwam.

Taitiriya Upanishad 2-1 says –
"Tasmaadwaa yetasmaa-daatmana aakaasah sambhootah"
When the candra-sthaana Parvati and the Soorya-sthaana Paramasiva becomes visible in
the visuddhi cakra, low level sense pleasures vanish. Even the sixteen nityaa devi and
their siddhi disappear. The aananda-brilliance is the jeevaadhaara for all the jeevaas.

Taitiriya Upanishad 2-7 says –
"yeshahyevaanandayaati"

Is this not the one which gives happiness to the whole world!
[In the earlier sloka – sloka 36, we referred that the pooja of the aajnaa cakra is being
done in India in the Kaasi Viswanatha temple.]

The pooja of this visuddhi cakra is being done in the Cidambaram temple in south
India. Siva and Parvati in this temple are called by the name Vyomeswara and
Vyomeswari. The upaasana is being done for the Siva and Parvati surrounded by the 72
aakaasa mayookha. Some poets say that this sloka refers about the pooja for the ardha
naareeswara moorthy. A flower has with it its fragrant smell; amrita has with it its
sweetness; so too, with the swaroopa of siva, swaroopa of ambika also is embedded.
We cannot separate agni and its daahaka sakti as separate; so too, Parvati and Paramasiva
can never be separated. Hence, the dhyaana or meditation method [in which both are
being propitiated at the same time with equal importance] is given by Sankara in the
slokas 36 onwards till 40.

Visuddhau te :-
Arunaamodinee says :-
"Bhavatyaa visuddau twadeeya leela vigraha kantha – sthaansthite
bhavadaatmaakaasa tatwaroope vaa visuddhaakhye cakre"
in the visuddhi cakra of our sushumnaa naadi, there is the 16 petal-lotus.

[earlier sloka 36, we referred that in the aajnaa cakra, there is the 2 petal-lotus]

Soundarya Lahari Sloka -36

[the parasambhu-swaroopa in aajnaa-cakra]
[sarva vyaadhi nivaaranam]

Tavaajnaacakrastham tapana-sasi koti-dhyutidharam
Param sambhum vande parimilita-paarswam paracitaa
Yamaaraadhyan bhaktyaa ravi sasi suseenaa-mavishaye
Niraaloke loke nivasatihi bhaaloka bhuvane

Tava - your
ajnaacakrastham - posited in the aajnaacakra
tapana-sasi koti-dhyutidharam - possessing the brilliance of crores of sun and moon
Param Sambhum - Lord Parama Siva
vande - [I] prostrate [to]
parimilita-paarswam - being embraced on both sides
paracitaa - by you, who is of the saguna and nirguna roopa
Yam - such a person like lord Parama siva
aaraadhyan - if one prays
bhaktyaa - with devotion
ravi sasi suseenaam - by the brilliance of the sun, moon and agni
avishaye - not able to be expressed [beyond words or expressions]
Niraaloke - not within the reach of the eyes [beyond the reach of vision
or sight]
aloke - different from the world seen with the eyes
nivasatihi - will definitely reside in
bhaaloka-bhuvane - your saayoojya abode which is paranjothi swaroopa

My salutations to Lord Parama Siva , who is having the brilliance of crores of suns and
moons, who is posited in your aajnaa cakra, and is embraced on both sides by you as the
saguna and nirguna swaroopa. If one does the or upaasana of such a Lord Parmasiva
with devotion, he will definitely attain moksha or the sayoojya which is beyond the
brilliance of crores of sun, moon and agni and beyond the reach of the normal eye or
vision and different from the world outside. This is sure!

Tava :- the divine poet Lakshmidharar says

"Tava sabdena saadhakasya bhroomadhyaantargatam
siva cakra catushtayam kathyate. Na tu dwitalam padam"

With the word ‘tava’, the four siva cakra in the broomadhya or at the middle of eyebrow
is referred and not the two petalled cakra.

Tavaajnaacakrastam:- Another divine poet Kaameswara Soori says :-
"Twadaajnaanuvarttinam"

This refers to the two petalled lotus or cakra between the eyes or bhroo-madhya. In the
same way this also refers to the corresponding cakra in the six aadhaaraas further above
also.

Bhalokabhuvane:-
"Yamaaraaddhum niraatange loko Bhaloka bhavane"

In the above sentence, referred by another great poet, niraatange – is opposite of aatanga.
Aatanga represents the worry or bhava roga of birth and death. Niraatange means a
devotee of goddess or paramasiva will get rid of the worries due to the blessings of the
god and goddess.

Aajnaacakra : why this name?
Eeswara’s aajnaa appears in this cakra to the jeeva and hence called aajnaa cakra.
At this cakra, great poets/saints say that Kaameswara is supported with alankaara on
both sides by Saguna Sakti and Nirguna Sakti.

In India, there is a temple identified specially for each of the cakra. For aajnaa cakra,
kaasi kshetra is referred. Durga and Visaalaakshi are the two important goddesses in
this temple.

Niraaloke :-
Kathopanishad chapter 5 sloka 15 says :-
"Na tatra sooryo bhaati na candra taarakam
Nemaa vidyuto bhaanti kutoyamagnih
Tameva bhaantam anubhaati sarvam
Tasya bhaasaa sarvamidam vibhaati."

There, the Sun does not shine;
the Moon and stars too do not shine;
Lightning also does not shine there.
Then how Agni will shine?
Everything else follows that pure consciousness
which is alone self luminous and illumines everything in the world.

Also refer Bhagavad Gita chapter 15 – sloka -6 says –
"Na tad bhaasayate suryo na sasaanko na paavakah
Yad gatwaa na nivartante taddhaama paramam mama"

[the supreme consciousness or pure consciousness which is referred as sadaa siva
is one which cannot be lit by the sun god or moon god or agni;
one who reaches that state will never come back to life of birth and death
which is a suffering. That abode is the purest one.]

Bhagavad Gita chapter 15 – sloka -12 says –
"Yad aaditya gatam tejo jagad bhaasayatekhilam
Yaccandramasi yaccaagnau tattejo viddhi maamakam"
[know the pure consciousness which is seen to exist
fully pervading in the sun, moon and agni
and the whole world.]

The 360 rays in the Agni-kantha, Soorya-kantha and Soma-kantha never cross over
Aajnaa cakra and go up.
Above that in the Sahasraara what is luminous with
indescribable brilliance is another imperishable, eternal candra kala.

From this sloka 36 onwards upto sloka 41 –
the description of the jnaanaswarupa
in the kundalini in the shadaadhaaraas of a true devotee

[who has got the blessing of Goddess Tripura Sundarai
due to hatha yoga or due to nidhidhyaasana of ahaitava bhakti]
whose kundalini has started awaking due to the blessings of the Devi is referred. In the aadhaara cakra, whatever experience one gets is not ordinary darshana, but is anubhooti.

[there are many examples to cite, but one with the name anubhooti is of that the great
abhiraama bhattar who wrote from his anubhooti level the abhiraami andaadi.

Yet another example is about the great Malayalam poet who is named as Ezhutthacchan
who got the glimpse of anubhooti and wrote harinaama keeratanam which refers as –

"Yaatonnu kaanmatatu naaraayana pratima
Yaatonnu ketpatatu naaraayanasrutikal
Yaatonnu ceyvatatu naaraayana archanakal
Yaatonnatokke hari naaraayanaaya nama"

Yet another example is that of kabir das who says –
"Guru kripaa anjan paayo more bhai
Raam binaa kuch jaanat naa hi
Raam binaa kuch dekhat naa hi
Antar raama baahir raama
Jahaam dekho vahaam sabhee
Raamaa hi raama
Jaagat raama sowat raama
Sapne me dekhat raama hi raama
Kahte kabir anubhava neekha
Jahaan dekho vahaam sabhee
Raamaa hee raama"

So many examples are there which covers so many bhaktaas in different states who got this anubhooti and wrote in their respective languages, about their experience in this anubhooti or samaadhi anubhava.]

The sahasraara padam is beyond the reach of agni – soorya and soma kantha
and is called "paraavastha".

The state of a person for whom this anubhooti happens is referred as niraaloke aloke bhaaloka bhuvane. It is the paramaananda or brahmaananda which is beyond words and mind and intellect even.
"yato vaaco nivartante apraapya manasaa saha"

In the aajnaa cakra, we have to propitiate the Lord Paramasiva [parasambhunaatha] and Goddess Parvati [cidambaraambaal] as surrounded by the 64 maanasa vyoohaa divine gods.

Soundarya Lahari Sloka - 35

[the Devi who resides in the six aadhaara cakraas]
[Kshaya Roga Nivritti]

Manastwam vyoma twam marudasi marutsaarathi-rasi
Twamaapa-stwam bhoomi-stwayi parinataayaam na hi param
Twameva swaatmaanam parinamayitum viswa vapushaa
Cidaanandaakaaram sivayuvati-bhaavena bibhrushe

Manah - [as] mind [in aajnaacakra]
twam - you [shine]
vyoma - [in visuddhi cakra as] aakaasa tatwa
twam - you alone are there shining forth
marudasi - in anaahata as vaayu tatwa [you alone are there shining forth]
marutsaarathi-rasi - in swaadhisthaana you are shining forth as agni tatwa.
Twam - you [alone] are
aapah - the jalatatwa [in manipooraka]
twam - you [alone] are the
bhoomih - the earth tatwa [in moolaadhaara]
twayi parinataayaam - since you have got converted [vivarta] as the prapanca
na hi - there is not anything [other than]
param - you the paraasakti or the pure consciousness.
Twameva - you are alone
swaatmaanam - your shape
parinamayitum - for getting vivarta
viswa vapushaa- as the prapanca
Cidaanandaakaaram - the aananda roopa cit roopa
sivayuvati-bhaavena - due to the bhaavana as paramasiva’s partner
bibhrushe - accept

Oh! Chit Sakti Swarupi Goddess supreme!
Mind is yourself;
aakaasa is also yourself;
vaayu is also yourself;
agni is also yourself;
water is also yourself;
earth is also yourself;
you are appearing due to vivarta or parinaama as everything, and
there is nothing other than yourself;
you alone are appearing as prapanca and
as Paramasiva and Paramasiva bhattarika Paarvati.
Oh ! kundalini sakti devi! You are acting as the manastatwa in the aajnaa cakra;
You are acting as the vyomah or aakaasa in the visuddhi cakra;
You are acting as the air or vaayu-tatwa in the anaahata cakra;
You are acting as the water or jala-tatwa in the manipooraka cakra;
You are acting as the fire or agni-tatwa in the swaadhisthaana cakra;
You are acting as the earth or bhoomi-tatwa in the moolaadhaara cakra;
You are the causal paraa sakti and
you alone are the kaarya prapanca and
there is nothing other than you anywhere.
You, the brahma swaaroopa siva-tatwa are alone taking the form of sadaasiv mahishi.

Sruti says –
Patisca patnee scaabhavatamm

According to the pramaana -
Sarvatra pancabhootani shashtham kincana vidyate
The whole prapanca is panca-bhoota-atmaka.
The panca-bhoota sookshma roopa are the tanmaatraas of the prithivyaadi – i.e.,
of the earth, water, air, fire and aakaasa.

All these tanmaatraas are devi’s parinaama.

Tasyaam parinataayaam tu nakincidavasishyate
Tribhyah pureti vyutpatyaah

Tripura Sundari is the only one present before Triputi.

Vaamakeswari tantram says as –

Kabaleekrita nisseshatatwagraamaswaroopinee

Sruti says –
Parasya sakatirvividhaiva srooyate maayaa ca vidyaa ca swaameva bhavati.

Yoga vaasishtha says –
Chidvilaasah prapancoyam

Sruti says –
"Sarvam khalwidam brahma"
"Neha naanaasti kincana"
"Mayaa maatram idam dwaitam"
"Ekam eva adwiteeyam"

Brahma sootra says –
"Aatmakriteh parinaamaat"

Smriti says –
"Mithyaa jagat adhishthaanaah"

this sloka refers about the similarity between the andaanda and pindaanda
that is, the vyashti and samshti or the individual and the whole world.

Sivaroopi brahmatatwa and the kundalini are same. If vaasanaas are removed both
become one and is called as paraananda or paramaananda or brahmaananda.

Catussati says –
"Tripuraa paramaasaktiraadyaajaataa maheswaree
Sthoola sookshma swabhaavena trailokyotpatti maatrukaa
Kabaleekrita nisseshatatwa graamaswaroopini
Yasyaam parinataayaam to na kincidavasishyate"

Abhirami andaadi refers :-
"Paarum punalum kanalum vengaalum padar visumbum
oorum urugu chuvaioli ooroli onrupadac cerum
talaivi sivakaama sundari ceeradikke caaruntavamudai
yaarpadai yaata dhanamillaiye"

Mooka panca satee 1-18 says :-
dharanimayeem dharanimayeem bhavanamayeem
gagana dahana hotrumayeem
ambumayee-mindumayee-mampaa-
manukampamaadi-maameekshe