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Sri Tripura Mahimna Stotra is a composition of Rishi Durvasa, the prince of the sages. He was born to Atri
Maharshi and Anasuya Devi and is known to be an incarnation of Lord Rudra. A lesser-known fact about him is
his association with Srividya. He is one among the illustrious Acharyas of the great Vidya. Two of the many
variations of Srividya are named after him as Durvasa Vidya and Krodha Bhatttaaraka Vidya. Also, Lalita
Stavaratna, popularly known as Aryaa Dwishati, is a composition of this great sage. It is heard that the
Navavarana Pooja manual used even today in Kanchi Sri Kamakshi Devi Mahasannidhaanam, called the
Chintamani Kalpam, has been specially scriptured by Maharshi Durvasa. The present Stotra showcases his
seamless devotion to Mahatripurasundari. This is a highly technical hymn from the view point of Tantra Shastra.
It hints at the various technicalities of Tantra in general and Srividya in particular. I will try to translate the first few
verses, without trying at any place to give out the mantra, Chakra and Pooja Samketas, which can only be learnt
from a Guru.
In the first verse, Maharshi describes the auspicious form (Swaroopa) of Sridevi as the personification of the
three Khandas or Kootas (parts) of Srividya.
Srimaatastripure Paraatparatare Devi Triloke mahaa
SaundaryaarNava Manthanodbhava sudhaa praachurya varnojwalam |
Udyadbhaanusahasranootanajapaapushpaprabham te vapuH
Swaante me sphuratu trikoNanilayam Jyotirmayam Vangmayam |
He SrimaataH - O divine mother of the cosmos;
Te vapuH - May your divine form;
Swaante Sphuratu - shine in my heart.
Now, how is this auspicious form of Sridevi?
Maharshi says: Udyadbhaanusahasranootanajapaapushpaprabham - It has the radiance and beauty of
thousands of rising suns and fresh, tender Hibiscus flowers.
He also says: SaundaryaarNava Manthanodbhava sudhaa praachurya varnojwalam - Her divine radiance is like
that of the nectar that is obtained by churning the ocean of beauty, formed by unifying the beauty in all the three
worlds. Here he indicates that Sridevi's divine beauty excels all the materialistic, physical beauty that we see in
this world as well in the Lokottara. She is the Supreme beauty of the Aatman or Parabrahman (Kameshwara)
and beyond the reach of senses like the physical sight, which can only perceive the dualistic, impermanent
beauty in this illusionary world. The latter beauty is more an aspect of Kamalaatmikaa, another Mahavidya
aspect of Mahatripurasundari. Kamala is beauty manifest whereas Mahatripurasundari is beauty unmanifest.
Now both the adjectives Japa Pushpa and Udyadbhaanu indicate the reddishness of Sridevi. Some ignorant
Vaishnavas (they can surely not be called so since only one who has realized Sri Narayana as the effulgent self,
can only be called a Vaishnava. Others are mere debating dualists) depict this to mean Sridevi as of Rajasic
nature. But one has to carefully note that this refers to the brightness of Sridevi that is beyond rising and setting,
like the Spiritual Sun invoked in the great formula of Gayatri (most often completely identified and erroneously
confined to the physical Sun), for the vision of the witness can never be lost, because it is imperishable. It is the
essential luster - Saatvika Tejas of Sridevi. It only indicates the loveliness or divine beauty of Mahatripurasundari
as Kaamakalaa that reveals the essential nature in a red flash during meditation. The Kundalini, on awakening,
flashes forth like the red lightening through Sushumna and blossoms into the peace-giving luster of divine
beauty, compared to Japa Pushpa here.
The word 'Varna' also means caste. There are basically only three castes, as are the three Vedas, the three
Gunas etc. The three castes represent the three qualities viz. Satwa, Rajas and Tamas, as suggested by the pet
offerings made by the devotees who are quite established in their respective modes of worship. Milk, qualified
butter and honey are the offerings prescribed for Satvic, Rajasic and Tamasic qualities of devotees belonging to
different levels of consciousness. However, Bhagavan says in Gita, there are only three castes of devotees:
Aarta - the distressed, Jignaasu - Seeker of wealth, Arthaarthi -Seeker of wealth. The fourth is beyond the three.
The fourth kind is the Jnani who, while living in a body, is steady in the knowledge of self. He is truly an earnest
devotee while the first three are noble seekers. Bhagavan says, 'All these are noble, but the man of wisdom is
verily my own self. - Gita VII 16'. His offering to the spiritual deity is his spiritual ecstasy, the divine inebriety of
constant awareness of the Supreme Self in contrast with the common wine that has its effect otherwise. The
fourth is explained (in the context of the three Varnas being Brahmana, Kshatriya, Vysya) by some to mean
Sudra, the fourth caste. Empirically it is either a mixture of the three or beyond. Sudra implies corrupted mixture
of the three qualities in its negative aspect. On the positive side, Jivanmukta has risen above the taint of the
three castes. He has truly surpassed the combined effect of the three Gunas. His offering to Sridevi is Soma or
the spirituous Juice of Sacchidananda. He is the true devotee to the mother.
Mahatripurasundari is not the ordinary beauty of form. The highest beauty lies not in any object, though it is not
apart from objects. The highest beauty is of perception, to hold infinity in the palm of our hands, and eternity in
an hour. Sridevi represents the ultimate beauty of pure perception, which arises when we see the entire universe
in ourselves, when we see all nature as a reflection of the reality of consciousness. She is thus the infinite
beauty as seen from the spiritual eye of unity - the vision that all the universe is Brahman, that there is nothing
but God above, below, within, without, to the north, south, past or present. This is not to perceive some distant
creator in a heaven beyond, but the revelation of our own eternal and infinite self in every moment of perception.
When the mind is permeated with such unlimited awareness, it finds a plenary delight in every thing we see. It
finds perception to be joy, even if we are looking at the most ordinary things. Freed from the concepts of time
and space, size, distance, and importance, each perception reveals the eternal presence and becomes a
universe in itself; the mind thereby stops and enters the state of Samadhi, the natural state of
Mahatripurasundari.
I would like to add a note on Samadhi. Ghatastava says: 'Sridevi endows her devotees with powers. These
powers called Yoginis follow him just as a youthful woman of grace surrenders her attractive qualities to her
lover, thinking:
1. I should make him the constant object of my eyes - This indicates Savitarka Samadhi, where Yogi experience
deliberative concentration.
2. I should entwine my limbs to his - Merging the whole being of universal awareness in the Yogi - Nirvitarka
Samadhi - i.e. Yogi experiences superdeliberative consciousness.
3. I should absorb him with my being - Merging the whole being of the Yogi into Sridevi - Savichaara Samadhi or
reflective concentration.
4. I should resort to oneness with him - Merging of universal consciousness or Sridevi to be one with the Yogi Nirvichara Samadhi or super-reflective concentration.
These four kinds of Samadhi are called Samprajnaata or Sabija or Bahirvastubija Samadhi, because there is
some support or impression (Bija) still in the Yogi's mind. After this state, the Yogi proceeds to gain in internal
undisturbed calm, or equipoise called the Nirvikalpa Samadhi. Also one may remember the four kinds of Moksha
in this context:
Saalokya - Transfer to the world of the Lord
Saamipya - Close proximity to the Lord
Saarupya - Assimilation in Lord's semblance and
Saayujya - Absorption in Lord's essence
The form of Sridevi is also Jyotirmayam - It is the congregate of the lights of the Sun, Moon and Fire. These
three are said to be the three eyes of Sridevi. They indicate the Kamaraja, Shakti and Vagbhava Kootas of
Srividya respectively. These three exist in our own body i.e. in the microcosm. The Agni mandala extends from
Mooladhara to Anahata. Surya Mandala extends from Anahata to Ajna and the Chandra mandala (not to be
confused with Chit Chandramandala) from Ajna to Sahasrara. Sridevi resides in the Chicchandramandala,
beyond these three regions of darkness, alternating darkness and light and light, in the region of Sahasrara,
transcending the states of Jagrat, Swapna and Sushupti.
The three Kutas of Srividya also have to be meditated upon in their respective places as indicated. The three
Mandalas also refer to Paraa, Aparaa and Paraaparaa, the forms of worship of Sridevi, adopted by Sadhakas
according to their Samskaras and capabilities.
Her form is also Vangmayam - Since Sridevi is completely identical with Srividya (Be it Gayathri, Turiya Gayathri,
Bala, Lopamudra, Panchadashi, Shodashi or Shatkoota Mahaavidya), she is also said to be of the form of the
three forms of speech. These are:
1. Vaikhari - Audible speech. This refers to the coarse or literal level of speech. Most of the tambour minds stay
on this level of audible speech and conventional meanings of words, which is the level of speech that relates to
sensation.
2. Madhyama - We only enter Madhyama, which literally means the middle level, when we think deeply about
something, when we ponder or wonder about things. Most artistic thinking comes from this level, which reveals
the beauty of form and has a creative force.
3. Pashyanti - the third level, Pashyanti or the illumined word, occurs when we perceive the underlying cosmic
truth or archetype behind the object or universe. We only reach this level through deep meditation or as an act of
grace.
4. Paraa - The fourth level, Paraa, is the level of pure silence wherein meaning is so full and complete that is
cannot be broken into words. This is the level of pure consciousness, the Divine Word of Silence: 'I am All'.
The power of speech must be brought down to the Mooladhaara Chakra to allow the power of the great mantra
to awaken and allow the energy of consciousness to ascend upwards as Kundalini. To bring speech downward,
the breath along with the sound current must be brought down to the corresponding centers of the subtle body.
In Vaikhari, the breath and the sound current, thought of as being nondifferent is centered in the throat. In
Madhyama, it is centered in the heart. the power of the great mantra to awaken and allow the energy of
consciousness to ascend upwards as Kundalini. To bring speech downward, the breath along with the sound
current must be brought down to the corresponding centers of the subtle body. In Vaikhari, the breath and the
sound current, thought of as being nondifferent is centered in the throat. In Madhyama, it is centered in the heart.
In Pashyanti, its power is in the navel. In Paraa, it merges into Sushumnaa at the Root Chakra. There are three
additional levels of speech, which correspond to the first three levels integrated into the fourth, making seven in
all. Paraa-Pashyanti is the level in which transcendent speech or silence of the mind becomes expressed in
profound thought.
Paraa-Vaikhari is when it is expressed in audible speech. This is the highest level of speech, which occurs when
the human being utters the Divine Word in human language. This is the utterance of the seer or the Rishi, from
which level the Vedas were spoken. The middle level, Madhyama is important as the central level, through which
all other levels can be integrated. The middle level of speech in harmony with the supreme i.e. Para-Madhyama
allows the full integration of knowledge and delight in the spiritual heart. The illumined level of speech allied with
the supreme i.e. Para-Pashyanti, allows for the maximum development of wisdom.
Correspondence of the Dasha Mahavidyas with these forms of speech is as follows.
Kali is associated with Para-Madhyama, whereby the outer and inner are meditated together in the heart.
Tara is associated primarily with Manipura Chakra (also the tongue), which is the center of the illumined stage of
speech called Pashyanti. Since Om rises from navel to Ajna, Taara Ma, who is nothing but Omkara, also moves
from navel to Ajna.
Bhuvaneshwari resides in space all through the body and also in the Right heart Chakra. She is mainly
associated with Para-Madhyama.
Bhairavi, like Tara also represents Vak or speech. But while Tara is illumined word, Bhairavi is the Supreme
word, Paraa. She resides as Kundalini in Muladhara. The original, unarticulated flaming represented by Bhairavi
takes the shape and a human appearance through Tara. Conversely, it can be said that the highest energization
of speech as Tara becomes Bhairavi; the illumined word turns into the supreme light, generating tremendous
heat in Muladhara, awakening the Kundalini Shakti.
Bagalamukhi represents complete silence, which is also the complete stillness of mind.
Chinamasta is resident in Ajna Chakra, away from the realms of physical sounds. She is of the nature of the
effulgent light of Aatman. As lightening, she represents direct perception, pure seeing which cuts through
everything and reveals the infinite beyond all forms. She is the power of self-vision which sacrifices all objects,
including one's own body, to the reality of pure awareness. She represents Atma-Yagna. She may be associated
with Para thus.
Dhoomavathi resides in the void, which is full of speech and also at the same time without any sounds at all. She
indeed is Mahamaya.
Kamala is associated with Para-Pashyanti level of speech.
Matangi mainly represents Vaikhari speech. She governs the ideas that we put into words and thereby our
thinking process. As such Matangi encompasses all levels of speech.
Mahatripurasundari resides in Sahasrara, called Nishyabda Desha. This is the realm of the formless, eternal
Parabrahman, beyond all sensations, attributes and forms. She is the totality unmanifest. Now what more can
we describe about Sridevi, who is beyond thoughts, words and perception.
Sudarshana, Aghora, Bhairava, Kshetrapala, Pratyangira, Mahamrityunjaya and Sharabha, these deities known
as the Devata Saataka must be meditated around the body for protection. One may meditate on their forms and
mantras, if duly initiated into the worship of these deities. Or else, one may pray and visualize deities with
Naama mantra.
Mahaganapathi and Bhairavi in Moolaadhaara Brahma and Gayathri in Swadhishthaana. Some also meditate on
Subrahmanya here.
Sri Mahavishnu and Kamalaambika in the navel. Tara Bhagavathi also is to be meditated upon in the navel
chakra. Dhoomavathi resides in the void. Even then, she is to be meditated upon in the space between the navel
and the heart, known as the region of Maya. Sri Parameshwara and Mahaa Durga in the heart. Mahadevi Kalika
and Sri Bhuvaneshwari are to be meditated respectively in the left and right heart Chakras. One should mediate
on Rajamatangi in the throat Chakra. I also meditate on Rajagopala in the throat. Bagalamukhi is meditated in
Indra Nadi or on the upper palate. Chinnamasta is meditated upon in the Ajna Chakra. Sri Suryanarayana is also
meditated upon here. In the Lalata Chakra, the forehead Chakra one should meditate on Sri Guru, Parama Guru
and Parameshti Guru, as also on ones own Divyougha, Siddhougha and Manavougha Guru mandalas. Srividya
initiates may meditate on Dakshinamurthy, Anandabhairava, Hayagriva. Some also meditate in a two fold
Shatkona mandala on Yugacharyas like Charyanandanatha and also some gurus like Lopamudramba etc. One
should meditate on Srividya Mahatripurasundari in the Sahasrara Chakra and also the Maha Paduka, as being
non-different from the self. He should merge himself into Sridevi. One may also perform Antaryaga if taught by
one's Guru. However, one who has not been initiated into Yoga and Tantra Shastra duly should refrain from
using mantras (picked from books or elsewhere) in the above meditation. Complete success here comes only by
the grace of Sridevi and the Gurumandala, which in turn can be accessed only through Sri Guru's grace.
Now, returning back to Vangmayam, I have tried to elaborate on Sabda srishti in a previous post. The details of
how Srividya originates from Sridevi's Mooladhara and reaches out as Vaikhari to illumine the hearts of the lucky
and the devoted has been explained beautifully in Saubhagya Sundari Kalpa, published by the Kaula Society Chandi.
Maharshi further says, Trikonanilayam - Sridevi resides in the Moolatrikona or the central triangle of Srichakra. It
also means the triangle in Muladhara chakra, identifying Sridevi with Kundalini. Here Sridevi is addressed as
Tripura. She is the very cause of the various triads in the universe.
She is called Tripura since she is Turiya (the fourth or even Turiyatita) and she transcends the three. Some of
these are:
The Gods: Brahma - Vishnu - Rudra OR
Agni - Vayu - Surya OR
Vasu - Rudra - Aditya
The three fires: Ahvaniyagni (sacrificial fire), Garhapatyagni (household fire) and Dakshinagni (crematory fire).
These three fires, important in the life of a person from birth to death, indicate the play of Sridevi in one's entire
life. In Yogic parlance these three refer respectively to heart, forehead and Head.
The three powers - Iccha (volition), Jnana (Knowledge) and Kriya (activity). These are indeed Brahmi, Vaishnavi
and Raudri Shaktis. These three are the important powers of Sridevi to bring about the whole manifestation of
the universe. All the three powers are active in everything and every atom of all beings.
The three vowel sounds: Udaata - Anudaatta - Svarit of Vedic chants.
Hrsva - Dirgha - Pluta of alphabetic vowels.
Akaara - Ukara - Makara - of Pranava Omkara
The three kutas of Srividya (Gayathri, Bala, Panchadashi or Shodashi).
The three lokas or fields of experience: BhuH - Earth, BhuvaH - Space and SvaH - Heaven.
The three Chakras: Muladhara - Anahata - Ajna.
Jnanis, the learned ones take these to be Pramaataa - Authority, Pramaana - Evidence and Prameya - Theorem.
The three Peethas: Jaalandhara - Kamarupa - Purna Giri.
The three holy concentration of Tirtha: Nasik - Push Kara - Prayaga.
The three spirits of the universe: Aum - Tat -Sat according to the Vedas.
Nara - Shiva - Shakti according to Tantra.
Jiva - Jagat - Ishwara according to Vedanta.
Ida - Sushumna - Pingala according to Kundalini Yoga.
Past - Present - Future
Hridaya - Vyoma - Brahmarandhra.
Further Sri Durvasa says, Paraatparatare - Sridevi is subtler than the most subtle and pervasive Tatwas.
SrimaataH- Srimata is said to be the mother of even Lakshmi, the giver of riches. In other words she gives her
devotees the highest wealth of salvation called Mokshashree. Here, adjectives like Triloke Mahaa etc indicate
the Vagbhava Koota of Srividya. Udyadbhaanu etc indicate Kamarajakoota and Jyotirmaya etc indicates Shakti
Koota. This shloka can be explained in various ways to derive mantras of Bala, Panchadashi and also the Maha
Shodashi Shatkoota Vidya of Sri Rajarajeshwari. Any way, as I stress every now and then, these have to be
received from Sri Guru and not otherwise.
To summarize, this Shloka gives out the qualities or attributes of Sridevi, who though is certainly is the
attributeless Parabrahman, appears as Saguna Brahman to her less-evolved children, to further take them to her
highest aspect of pure consciousness. We speak of consciousness time and again. A little understanding of this
becomes necessary. Consciousness is the potency of all awareness as is Himself spoken by Sadashiva to
Nandikeshwara eulogizing his divine consort Katyayani - 'Then the power of consciousness in an unknown way
stayed encircling me and established itself as the luster of mind, the cause of the web of thought process'. In the
Shakti Sutra, Consciousness is declared to be the sovereign power, ' By Her own will on the screen of Her own
self She creates the picture of the Universe '. 'Nartaka Atma - Atman itself is the hero of the play of the universe Shakti Sutra III. Utpaladeva says in his commentary to Pratyabhijnaa Hridaya, 'In this sleeping universe, it is one
Lord Paramashiva (or Mahatripurasundari) who keeps awake always, to bring about world play'. It is, therefore
the power of absolute freedom that is ever present in Brahmanda Purusha. 'I am the consciousness life energy
in living beings', says Bhagavan in Gita X -22.
Now, coming back to qualities, the verse indicates that Sridevi is Swaparakasha, by saying she is Jyotirmayee
i.e. self-luminous effulgence of which the Sun etc. are but specks, evanescent sparks of light. This is what is told
in Katha Upanishad's well known Shloka, ' Tamevabhaantamanunbhaati sarvam'.
According to Agamas, "The sun stands for evidence, the proof called Pramaana. Prameya is the moon standing
for the object of knowledge or the thing to be proved. Pramaata is the Agni, fire, the subject of knowledge or the
knower. Sridevi is beyond this three-fold process of life. She enlightens everything else. It is only wonderful to
think of that Supreme Light. A thing of beauty is a joy forever right? The beauty aspect of Sridevi indicates
Mother's Jagadanandaroopa, perfect inner as well as outer Joy of the Supreme Self. Transcendence alone is not
perfection. It is with its immanent aspect that the Supreme is realized as the self. Prakasha alone becomes a
separate unit where Vimarsha becomes absent. Vimarsha makes us realize the fullness of Joy both inside and
outside. That is the infinite Joy of the Supreme self as expressed, on authority by Abhinavagupta in Tantraaloka.
Sridevi's innate quality of Supreme bliss, which is self-evident and all embracing always, pervades all the three
states of human life and beyond. She is thus called Turyaananda Shakti. All others live on a fraction of this bliss.
This bliss is indeed Brahman "Anando Brahma!". Ananda is also described as Paraa Kauliki Shakti, f
rom who emerges this universe known as Kula. Kauliki Shakti of the preeminent Deity called Akul
a, is inseparable from Kula, the power of spreading (Visarga Shakti) into the universe. This union
of the ever-embracing pose of the pair is called the power of Ananda with the grace of which, this
entire universe emanates.
Emission of bliss is therefore the result of the union of the two, male and female, not from either
only. Hence we say, Shiva is hidden in Shakti and Shakti is naturally evident in Shiva.
Since Sridevi is both Jyotirmayi and Vangmayi, she has the quality of Vishwaadhaaratwa, i.e she i
s the only basis for the entire world, (composed of light and sound) and all its activities. She perv
ades all the categories or Tatwas from earth to Shiva. All activity is interspersed with the three es
sential qualities of virtue, passions and ignorance i.e. Satwa, Rajas and Tamas. It is surprising to
note from the experiences of self-realized souls like Adi Shankara, Ramakrishna Paramahansa (an
d Sri Chidanandanatha), which exactly match with the accounts expounded in the Shastras, that t
he infinite unity in its supreme luminosity, joy and support blossoms in the heart of a devotee who
is blessed with this spiritual conception.
In the next Shloka, Maharshi praises Sridevi, who resides in the Muladhara Chakra and is the roo
t cause for all knowledge and Mantras. He hints at the upward journey of Kundalini and invokes
Sridevi in the central triangle in the pericarp of the thousand petalled lotus at the Sahasrara.
Aadikshaanta samasta varNa sumaNi prote vitaanaprabhe
Brahmaadi pratimaabhikeelita shadaadhaaraabja kakshonnate |
BrahmaaNDaabja mahaasane janani te moortim bhaje chinmayeem
Saushumnaayata peetapankaja mahaamadhya trikonasthitaam ||
He Janani O Divine Mother of the trinity; Aadikshaanta samasta varna sumani prote Maharshi
says that the letters of the alphabet starting with `A' and ending with `Ksha' are like priceless ge
ms which are studded into the roof, giving it a divine glow, as indicated in Vitaanaprabhe. Mahars
hi is indicating here that Srimata stays in a mansion, which has the great gems of Matrikas studd
ed in its roof. Since Mantras are wish fulfilling, they may rightly be called Chintamani. Thus moth
er rightly resides in Chintamani Griharaja. He is actually referring to the Sahasrara Chakra here,
which is the seat of all Matrika letters and is the mansion of Sridevi. Sahasrara is indeed like roof
top of the temple called body.
Brahmaadi pratimaabhi keelita shdaadhaaraabja kakshonnate here reference is to the six chark
as, which have the residence of Brahma and other deities, who are but images of Sridevi. These s
ix charkas referred here are the Muladhara and other Chakras. Mother resides in a room or mans
ion much above or higher than any of these six lotuses, but where then? He says, "Brahmaandaab
ja Mahaasane" - She stays in the great throne or Simhaasana in the thousand petalled lotus at Br
ahmarandhra. She is also present in another place, "Saushumnaayata peeta pankaja mahaamadh
ya trikonasthitaa" she stays in the yellow colored lotus, at the center of the triangle composed o
f a-ka-tha letters, coiled around the Linga which is of the form of Mahabindu, with three and a hal
f coils. This is here form as Kundalini Shakti. Maharshi here indicates that Sridevi traverses the p
ath from Muladhara to Sahasrara and back.
The Samayacharins however worship Sridevi in the thousand petalled lotus in the crown. Some te
xts like Shatchakra Nirupana however attribute red color to Muladhara Chakra. However, Saubh
agya Ratnakara Kalpa and many other texts attribute yellow color to Muladhara. Thus here, the y
ellow color refers to Moolaadhaara. In the more popular convention, yellow refers to Manipoorak
a. Sridevi also suddenly appears in devotee's Manipura Chakra, all of a sudden due to Guru's gra
ce in the form of Shaambhava Mahavedha. He need not bother about lower Chakras. But most ha
ve to begin the journey of evolution from Mooladhara. The thousand petalled lotus has Sushumna
Nadi as its stem, with Muladhara Chakra as its root.
The letters of the alphabet are like beads in a mala, with the sushumna forming the string, which
holds these beads together. This mala extends from root up to Ajna chakra. Traditional people us
e this mala called Aksha mala for Japam. Start from Muladhara, counting the letters a to ksha as
beads, upto Ajna. Then back to Moolaadhaara, counting back in the reverse order up to a. This fo
rms a total of 100. This not only adds the effect of Japa of Matrika Saraswathi, it also awakens Ku
ndalini. This, when done with breath awareness along the Sushumna, induces extreme power. Thi
s gives siddhi very quickly. Now for the other eight counts (since Japa count is generally 108) one
may refer Kali Tantra and other texts. This is indeed something that has to be explained only by a
Guru to his disciple, and is held to be secretive. However, some Sadhakas of Uttamaadhikara mig
ht find this very useful. Anyway, Aparaadhe Gurupada Smriti eva SharaNam! May the divine moth
er forgive me!
By the practice of Bandhas, Kriyas and Pranayama, Kundalini, unable to bear the tremendous hea
t generated in the Muladhara (called Yogagni) awakens, zooms through the six lotuses, cutting ac
ross them and reaches the Sahasrara. From the Chandramandala there, then flows the divine nec
tar or Kulamrita, which moistens all the deities in the various Chakras through the Aksha Mala. T
hen the aksha mala looks like a divine garland of chosen flowers. This sight is not imaginary, and
many great souls have confirmed it with their own experience. Kundalini then returns back to Mu
ladhara, carrying with her, the ecstasy of her communion with Paramashiva. This important topic
has been thoroughly discussed in the Shloka "SudhaadhaaraasaraiH " in Saundaryalahari as also
in the fifth chapter of Tripurasarasarvasva.
Here Maharshi is praying to Sridevi, who takes a ride from Muladhara to Sahasrara, showers nec
tar and returns to Muladhara. Maharshi invokes in this shloka, the divine mother as Kundalini. H
ow is she? She is Chitswaroopini, of the nature of pure consciousness. Now another technical poi
nt to be noted here is about Shadadhwas. The entire universe consists of Sabda (subjective) and
Artha (objective) aspects. This is a proliferation of Swaatantrya Shakti or Paraa Vak, in six paths
or courses known as Shadhaadhwa. Three of these are under Vaachaka (indicator) side and the ot
her three are under the Vaachya (indicated) side. The triad on the Vaachaka side are known as Ka
alaadhwa (of temporal order) and the triad on the Vaachya side are called Deshaadhwa (of spatial
order). The three Adhwas of each of these two groups correspond to the emanation of Pashyanti,
Madhyama and Vaikhari stages from Paraa, the supreme Divine Energy. They may be tabulated as
follows:
Vaachakaadhwa (Subjective cycle of creation):
1. Varnaadhwa the path of letters or alphabet.
2. Padaadhwa consists of words and syllables.
3. Mantraadhwa consists of Mantras and sentences.
Vaachaaydwa (Objective cycle of creation):
1. Kaalaadhwa - consists of the five boundaries of Tatwas namely Santaatita, Saanta, Vidya, Pratis
hta and Nivritti.
vyavahaara jaalam naastyeva without the power of your Vagbhava Bija, no day to day worldly tr
ansactions become possible. Since it is the source of all sounds and also the world, which is a co
mposition of sounds, without it, nothing becomes possible.
Trailokya Sphuta manta tantra Mahimaam naapnoti Shashwat vinaa without the power of Vag B
ija, all the Mantras, Tantras and the eighteen Vidyas, which shine brilliantly in the three worlds, b
ecome effect less. It is said in PrasuptaBhujagotthaapana Stotra, that all mantras arise from the n
ails of the feet of Sridevi and from the devotee's heart, find their way back to Sridevi's lotus feet.
However, Srividya which is reputed to be the subtlest essence of all the seven crores of mantras h
as its origin from Sridevi's Muladhara as Paraa vak and flows out as Vaikhari. The entire creation
of the world is hidden right here. Sri Durvasa says here that all the Vidyas and mantras gain their
prescribed effects only due to the power of Vagbhava Bija.
Tajjaapya Smarana Prasakta sumatiH one, who chants this Bija and meditates on its true import,
becomes a Sumati i.e. his mind or intellect blossoms. He attains complete purity of mind. Thus, p
urification and the resulting stillness of minds are effects of chanting Vagbhava Bija.
Further, Sarvagnataam praapya Such a devotee also becomes Sarvagna or all knowing. Now, on
ly Ishwara is all knowing. Therefore the devotee also becomes one with the supreme Brahman, w
ho alone is all knowing. Shabda Brahma nivaasa Bhoota vadanaH IndraadibhiH spardhate havin
g himself become the face of Shabda Brahman, competes with even the immortals like Indra and
others.
Shabda Brahman is the source of energy for all living creatures and the source of all forms of kno
wledge. The devotee becomes one or realizes the self as this Supreme Chaitanya. It has been won
derfully expounded in Nityaashodashikaarnava, a part of Vamakeshwara Shastra, as to what this
Bija does to the sincere devotee who, having received it duly from Sri Guru according to the rites
of Kulachara, chants it regularly with a complete understanding of its meaning, constantly conte
mplating over it. The devotee is envied the by Sun, reputed of being the only great luminary, the
object of meditation, and the stimulator of all actions, finds a match in sadhaka. It also means tha
t the fame of the devotee spreads far and wide like sunrays. He is also envied by Garuda, who has
the power of carrying the weight of the all-pervading Narayana and is the remover of poison. It m
eans that the devotee is not only protected from all the different kinds of poisons like Sthira Krit
rima Shankaa and other Vishas and Upavishas, but also obtains the power of curing the effect o
f poison by his mere sight. This Prayoga has been detailed by Srimadacharya in saundaryalahari's
Shloka, "KiranteemangebhyaH".
The Sadhaka also attains the power to achieve his desires at lightening speed. He is envied by th
e moon, which satisfies all gods, nourishes all plants, and causes pleasure in every one. That is th
e devotee becomes pleasing to one and all and his presence is felt as nectarine by people around
him. Manmatha or the God of love also envies him, since the Sadhaka attains a glorious form, attr
acting and agitating the minds of beautiful damsels in all the three worlds.
Shankara envies him since the Sadhaka, like Shiva becomes all knowing and capable of burning e
vil by a mere glance.
Agni or Fire God envies him since the devotee shines with a brilliant radiance and consumes all k
nowledge that is offered to him.
Vishnu also envies him since he becomes the lord of Lakshmi, i.e. the master of all riches, rises a
bove Vishnu Maya which ties us down to Samsara and becomes capable of uttering curses and bo
ons i.e. Nigrahaanugraha Shakta.
If one could achieve all this, chanting a single syllable of Sridevi's Mahamantra, one can imagine
the effect of chanting the entire Vidya. Now Sri Durvasa sings the glory of Kundalini, who is pres
ent as the Maatraa above the Vagbhava Bija in the next verse.
Maatraayatra viraajatetevishadaa taam ashtadaa matrikaam
h the commentaries on Varivasya Rahasya and Kaamakalaavilaasa). Now this Kundalini is said to
have four forms:
Agni Kundalini in Muladhara
Surya Kundalini at the heart
Soma Kundalini at Ajnaa Chakra and at the triangle in the base of Sushumnaa
At the root chakra as Samashti Kundalini.
The Agni kundalini is only a part of this Samashti Kundalini. The Sanskrit way of writing Aim rese
mbles a triangle. This triangle indeed is the Trikona in Muladhara, in which Sridevi resides as the
great Kundalini represented by `A' kaara.
Tatwavit yaH manyate a devotee who receives this Bija, held in a very high regard by all philoso
phers and self-realized souls, from his Acharya, Sah such a fortunate sadhaka, Avidyaakhila Jan
ma Karma Duritaaranyam he is freed from the jungle of Avidya, which is solely responsible for c
ycles of life and death, various fruitful actions and evils. What is not Paraa Vidya is Avidya. This V
idya is the superior knowledge of spirituality that becomes the cause of liberation for a sincere se
eker of truth. "Then there is the higher knowledge by which is realized the immutable", says the
Mundaka Upanishad. This is known as Suddha Vidya as it makes one recognize perennial Suprem
e Self. Sri Maheshwaranandanatha explains this in Mahartha Manjari, "The knower is that Atman
and the course of the world is of objective nature. Where the two flow in one stream, that indeed
is knowledge without impurity". Pratyabhijnaa Hridaya also says, "When I-ness of intellect is in o
pposition with This-ness, it is Sadvidyaa".
Also in Shiva Sutra, "With this Suddha Vidya, pure knowledge concentration on the self is accomp
lished". The special name given to Paraa Vidya in Saakta lore is "Saubhagyasundari", the beauty
of fortunateness that secures the favor and firm devotion of Shiva and Shakti towards each other.
This plainly refers to the incomparable Maha Shodashi Mahavidya. No other Mantra, other than
Gayathri and its subtler forms (Panchadashi and Shodashi) are permitted to be called Vidya. Othe
rs are mere Mantras. This indeed is the only one qualified to be called Paraa Vidya or Brahma Vid
ya.
The summary is that the devotee is freed from the forest of Janma, Karma and Durita, all due to A
vidya or Duality. Akhilam Vikalpa Jaalam there are so many Vaasanaas resulting due to Karmas
or actions committed. These lead to severe agitation of the mind or Manovikshobha. By chanting
Vagbhava Bija in the prescribed way, Prabodhaagni Naa Bhasmeekritya these are all burnt dow
n to ashes by that great fire of knowledge that materializes in the intellect of the sadhaka due to t
he realization of the true form of this great Bija as his own Self and as Sridevi. Te Padam Vrajet
he then attains eternal bliss by attaining the lotus feet of Sridevi.
The feet of Paraa Shakti always represent the powers of knowledge and action, as the activity of c
onsciousness is universal throughout. This connotes that "the nature of Reality is awareness whic
h has absolute freedom of knowledge and activity".