Soundarya Lahari Sloka

Monday, May 29, 2006

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
Maneeshaa pancakam
Maayaa pancakam
Advaita pancaratnam
Nirvana shatkam
Swaroopa anusandhaana ashtakam
Sri dakshinaamoorthy ashtakam
Dasa sloki
Niravaana manjari
Jeevanmuktaananda lahari
Brahma jnaanaavali maala
Bhaja govindam/moha mudgaram
Advaita anubhooti
Praatasmaran stotra [trisloki]
Viveka coodaamani
Sarva Vedanta siddhaanta saara sangraham
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
Manoniyamanam Aatma vidyaa vilaasah
Brahmaananda vilaasah
Jeevanmukta lakshanam
Jeevanmukti vivekam
Manolaya prakaranam
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

Sloka 31,32,33 refers
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.


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