Soundarya Lahari Sloka

Wednesday, June 21, 2006

Soundarya Lahari Sloka - Sree Cakra description -1

We have given the meaning of the soundarya lahari sloka 11 which deals with Sree Cakra.
But we have given only a brief in that context. Now we will go through in detail about the Sree Cakra.

The ancient great rishis have established several methods of meditating and worshipping the aroopa, akhila loka vyaapta devee caitanya.

Method 1 is to imagine the familiar form of goddess -by joining the parts known to us - by thinking about the most beautiful parts -of the human beings and building up the form -
which does not have any blemish; it gives us rejoicing peace and happiness.
The method of worshipping the gods/goddesses -in pictures and in sculptures in temples -are the ones which have been found out by this method.

An alternative to the above method is -to have no specific shape of form but concentrate -
the devi form on some stone, or big lamp or wooden piece.
The aaraadhanaa part of this involves – calling the god or goddess as our guest and then -offer necessary arghya paada, peetha, vastra, food etc -and then pray them by stotras and mantras.

Method 2 is to understand that the upaasya cit sakti -is inside our heart of hearts and propitiate that power. This aaraadhana method has several sub parts.

Out of those the most versatile and saastreeya method - is Kundalini pooja.
The body of each individual is the exact micro [vyashti] part -of the macro [samashti] world and hence called -pindaanda -whereas the group of worlds is called as -brahmaanda. All the powers available in the brahmaanda are hidden -and available in the pindaanda also. Paraasakti is the aadhaara bhoota for the action -and sthiti of the brahmaanda. Similarly, the alpa maatra sphurana in the form of kundalini roopa -exists for all the actions of the pindaanda, so says patanjali yoga sutras.

Now, in the next lesson, we will go through in brief about -some of the reference sutras from Patanjali Yoga Sutra, which justify the vyashti samashti principle or -jiva eeswara principle or the individual B M I and the world.

Vibhooti paadaas - reference from patanjali sutras.

Refer vibhooti paada 29 of the patanjali yoga sutra which says :-
“Naabhee cakre kaaya vyooha jnaanam”

all the naadis in the body join together in the cakra of the nabhi i.e., manipooraka cakra. Hence, when one gets samyama with that, he gets all the complete states or sthitis of the body.

What is the sareera ghatana?
Which dhatu is in which part of the body?
What is their state?

Complete knowledge about all these one gets by the samyama. In fact, you can see the parts of the body inside you, as you the objects outside you in the world.

Refer sutra 25 of patanjali which refers like this :-
“Pravrityaa lokanyaasaal sookshma vyavahita viprakrishta jnaanam “

Three types of things in the world are not visible to the ordinary indriyaas of man.

They are the atisookshma paramaanu, mahattatwam, prakriti etc; Example – the pearls inside/ underneath the sea – The treasures inside / underneath the earth –
The things which are beyond our normal vision and are far off. But the yogi who does samyama on the “jyothis” can see all the three above, in pratyaksha.

Refer sutra 26 of patanjali which refers like this :-
“bhuvana jnaanam soorye samyamaal”

A yogi who does samyama on the sun god can get the vision of all the fourteen worlds.

Refer sutra 27 of patanjali which refers like this :-
“candre taaraa vyooha jnaanam”

Ordinary people cannot know the movements of the Planets and stars. But a yogi without studying ganita saastra Can visualize in pratyaksha the planets and star movements.

Refer sutra 28 of patanjali which refers like this :-
“Dhruve tat gatij-jnaanam”

Dhruva nakshatra is niscala or silent. But the movements of all the stars Are connected to the dhruva nakshatra. Hence, one can know By the samyama on the dhruva nakshatra, The movements of all the stars and planets.

Refer sutra 30 of patanjali which refers like this :-
“kanthakoope kshutpipaasaa nivrittih”

At the inner edge of the tongue, there is a tantu called “jihwaa moola” This is the pivot of the tongue. Behind this is the kantha and behind the kantha is the koopa. It is called kantha koopa. If a yogi does samyama on that – He gets the clutches of thirst and hunger. In fact, the praana calana starts from the kantha koopa. The hunger and thirst are produced due to praana calana only. Hence the result referred.

Refer sutra 31 of patanjali which refers like this :-
“koorma naadhyaam sthairyam”

There is a naadi below the above referred kantha koopa. If a yogi does samyama on that, he gets niscala sthirata on the body and the heart.

Refer sutra 32 of patanjali which refers like this :-
“moordhaa jyotishi siddha darsanam”

At the centre of the head top, there is a randhra called Brahma randhra. One who does samyama on the jyotis on that Brahma randhra, He gets the darsan of all the siddha purusha in the world and in heaven.

Refer sutra 33 of patanjali which refers like this :-
“praatibhaadwaa sarvam”

This is the jnaana called praatibhaa jnaanam. This is not the one available for a jnaani. But before the jnaana, one gets this. Just like we are able to see the world and things around just before the sun rise, One gets the jnaana before actually he gets moksha. Then one gets any knowledge without any samyama.


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