Author Topic: Dasa Maha Vidyas - The Ten Great Cosmic Forces: Navaratri Thoughts:  (Read 16474 times)

Subramanian.R

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Introduction:

(I have heavily borrowed the material from the book of Sri Shnkaranarayanan, a great Sakta and a disciple of Sri Kapali
Sastriar)

The Tantra recognizes the one Supreme Deity presiding over everything as the Highest, at the same time, admitting the
existence of various Gods and Goddesses.  In the words of Sri Kapali Sastriar:  'The Sages of Tantra do not see any inconsistency
in the position, for they recognize that this creation is not a unitary system but a gradation of worlds spread over a rising tier
of consciousness and planes and the various gods and goddesses are higher beings, powers and entities, deriving their authority
from the Supreme to take their part and act or preside over their spheres of domain.  There is a regular hierarchy of gods some of
whom are far above the highest heavens of human reach.  But there are also gods and goddesses closer to human level.  They
are more readily accessible to those who aspire them and in some cases the seeker on the Tantric path looks to the aid and lead of
these deities in his effort.  They have got powers beyond human possibility but they are not all for that reason divine, in nature.
They are called kshudra devatas.' 

But there are also entities of a higher order, benevolent deities, uccha devatas, and as they occupy higher levels, the seeker
has to make effort to ascend to them.  But they take the seeker on the path steadily and safely and ultimately do him the utmost
good.  There are still higher deities with cosmic functionings nearer to the Supreme Cosmic Godehad who presides over the myriad
worlds that are created.  On top of all these is the One Truth, the Supreme Deity that correspond to the Brahman of the Upanishads.
The spiritual disciplines leading to such cardinal deities are known as Brahma Vidyas.  These are also popular as Maha Vidyas, the
great paths of disciplines or Siddha Vidyas, the lines of quest where fulfillment is assured.                           

Maha Vidyas occupy an important place for sadhakas and these are Sadhana Sastras. Where the Supreme is adored as the
Great Primordial Goddess, the Tantra classifies the disciplines leading to the cardinal deities as Dasa Maha Vidyas, the ten
great paths of knowledge.  The ten outstanding personalities of the Divine Mother are these ten deities.  Their names are:
Kali, Tara, Tripurasundari, Bhuvaneshwari, Tripura Bhairvai, Chinnamasta, Dhuumavati, Bgalamukhi, Matangi and Kamalatmika

Bhagavan willing, I propose to post about these ten deities, each one on a day, in these ten days of  Navaratri and Vijaya
Dasami. 

The information is somewhat new to me.  The members who know more (those who have read Sri Aurobindo and others)
can add to what I have left out or correct the mistakes if any.     


contd.,

Arunachala Siva.
       
« Last Edit: October 04, 2013, 02:03:08 PM by Subramanian.R »

Subramanian.R

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Re: Dasa Maha Vidyas - The Ten Great Cosmic Forces: Navaratri Thoughts:
« Reply #1 on: October 04, 2013, 06:05:34 PM »
This is one song from Subramanya Bharati on Kali who is the first Deity in Dasa Maha Vidya:



யாது மாகி நின்றய் - காளி! எங்கும் நீநி றைந்தாய்,
தீது நன்மை யெல்லாம் - நின்றன் செயல்க ளன்றி யில்லை.
போதும் இங்கு மாந்தர் - வாழும் - பொய்ம்மை வாழ்க்கையெல்லாம்!
ஆதி சக்தி, தாயே! - என்மீது - அருள் புரிந்து காப்பாய்.

Arunachala Siva.

atmavichar100

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Re: Dasa Maha Vidyas - The Ten Great Cosmic Forces: Navaratri Thoughts:
« Reply #2 on: October 05, 2013, 10:22:44 AM »
hariH Om. Happy Navarātri!!

Rātri means "night" and Nava means "nine".

During Navarātri, the Lord in the form of the Mother Goddess is worshiped as Durgā, Lakśmi and Saraswati.

Day 1, 2, 3 - Durgā Ma
Day 4, 5, 6- Lakśmi Ma
Day 7, 8, 9 - Saraswati Ma


The tenth day is called Vijayadaśami. Vijaya means "victory", the victory over our own minds

First we invoke Durga Mata ji to wipe away all our ailments, troubles, inhibitions, and make way for better things to come, by removing all our obstacles that stagnate our emotional, intellectual and physical growth

Next, let Lakśmi Mata ji be invoked, to give us health, and wealth to enrich our minds and lives with all things good, and to make our endeavors successful.

and finally, Saraswati Mata ji, to give us wisdom, and knowledge. These are two of the most precious possessions.

Wisdom is that discriminative tool which which allows us to differentiate between right and wrong, eternal and non eternal, and exercise perfect control over the mind and bodily actions, thus protecting us from inner and outer elements.

Some of the things you can do during Navratri include

1) Mataji's Aarati
(Gujarati : http://www.youtube.com/watch?v=dSO0S1Cl5Wg )
( Tamil: http://www.youtube.com/watch?v=RaZasRdMuwU )
( Hindi: http://www.youtube.com/watch?v=xvJUMbJsjpc )

2) Fasting: A few fasts that you may choose to do:

a) Eat just fruits and liquid for 9 days,
b) Eat just grains and liquids for 9 days (no spices, salt, sugar, oil)
c) Eat one meal each day, and liquids
d) Fast completely on the 9th day
- All fasts are broken on Daśami (the 10th day)

3) Prayers such as Durga Sukta, Sri Suktam, Medha Suktam, Durga Saptashti, Durga Kavachh, Lalita Sahasranama, Lalita Trishati- which you may read

Durga Suktam - http://www.youtube.com/watch?v=7gy2vHB6Xt4

(Laxmi) Sri Suktamhttp://www.youtube.com/watch?v=4VBQhTDUKTc

(Saraswati) Medha Suktam - http://www.youtube.com/watch?v=CtAzr-oKkYo

Lalita Sahasranama- http://www.youtube.com/watch?v=_CF6agcwMdg

4) Reading On the evening of the 8th day. we keep our important books and tools related to study and work for pooja, and perform pooja on the 9th day. On the day of daśami (10th day), we take it back...this is called Āyudha pūja. Ayudham means tool.

5) Learning something new - On the day of daśami we do the vidyārambam. Which literally means "the beginning of the learning". In kerala, they even have public holidays in order to facilitate this. Learning something (old and new) on daśami is considered to be very auspicious, and also it is a great time to start afresh

You may also choose to learn new prayers, maybe a musical instrument, a new language like sanskrit, etc.

Navarātri is marked with a casket-full of auspicious events for your spiritual growth, let us make the best of it.

Wishing you a very happy festive season.
---------------------

Since the first three days of Navaratri are dedicated to Durga Ma, here are some prayers one can perform today.

108 Names Chanting: http://www.nriol.com/indianparents/goddess-durga.asp

Meanings of 108 different names: http://www.iloveindia.com/spirituality/goddesses/durga/durga-names.html

Durga Suktam - http://www.youtube.com/watch?v=7gy2vHB6Xt4

Durga Saptashti : Sanskrit http://sanskrit.safire.com/pdf/DURGA700.pdf

Lalita Sahasranama : http://www.youtube.com/watch?v=_CF6agcwMdg

Hariḥ Om
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

Subramanian.R

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Re: Dasa Maha Vidyas - The Ten Great Cosmic Forces: Navaratri Thoughts:
« Reply #3 on: October 05, 2013, 10:54:37 AM »

1.  KALI:

The Supreme Consciousness is the One Reality, Eternal.  At first it becomes conscious of itself, holds all in itself,  in essence
without reference to time. The creation starts with the extension of this Timeless Spirit to bring out what is all along  implied in it.
This self-extension of the Supreme, the objectivization from the subjective initial state, measured by movement and event,
we call Time, KAla.  This Time assumes a triple status of tredha nidadhe padam for creation, and the created beings have the relative
experience of me as past, present and future.  Thus there is a continuous movement, a Time-sequence which is an infinite
continuum of apparently definite parts.  And these parts, definite demarcations in the progression of successive development are
the characteristics of Time.  To this characteristic, we give the name Death.   That is why, in the Sanskrit language, Death also
is denoted by the name kAla.  The Lord of Death is known as Yama, the restrainer, as he restrains the continuous movement in Time
as anataka or krtAnata, one makes the termination, as dharma the law of this mutable creation.

In the world Sri Aurobindo: 'There is the one fundamental necessity of the nature and object of embodied life itself, which is to seek
infinite experience on a finite basis; and since the form, the basis by its very organization limits the possibility of experience, this
can only be done by dissolving it and seeking new forms.  For the soul, having once limited itself by concentrating on the moment
and the field, is driven to seek its infinity again by the principle of succession, by adding moment to moment and thus storing up
a Time-experience which it calls its past; in that Time it moves through successive fields, successive experiences of lives, successive
accumulations of knowledge, capacity, enjoyment, and all this it holds in subconscious or superconscious memory as its fund of
past acquisition in Time.  To this process, change of form is essential, and for the soul involved in individual body change of means
dissolution of he body in subjection to the law and compulsion of the All-Life in the material universe, to its law of supply of the material
of form and demand on the material, its principle of constant intershock and the struggle of the embodied life to exist in a world of
mutual devouring. and this is the law of Death.  (The Life Divine, XX.)                   

To this Supreme Time-Force, Sakti of KAla, the Tantrics give the name KALI.  To the Tantrics this creation is no illusion.  It is
as real as the Creator, and in the process of winning the Godhead they do not lost the world.  Theirs is not a moksha, liberation
somewhere, beyond. Following the Vedic and the Vedantic seers, their aspiration aims at a liberation here and now, in the life
itself. But the existence is devoured by Time and death is the end of life.  It is the fear of death that makes man mortal.  No
attempt on the path of progress will have meaning, no Sadhana successful unless and until this fear is overcome. Death has
to be faced.  The Significance of the Time concept has to be understood.  So the Tantra lays down the adoration of KALI,
the Time Force, as the first and foremost of all disciplines of knowledge.

contd.,

Arunachala Siva.           



Subramanian.R

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Re: Dasa Maha Vidyas - The Ten Great Cosmic Forces: Navaratri Thoughts:
« Reply #4 on: October 05, 2013, 11:36:00 AM »
1. KALI - CONTINUES.....

Death prowls as hungry beast devouring the whole world, the whole creation, sparing none.  So the Tantric sees the world
as a great cemetry, mahA smasAna.  In this mahA smasAna, the Divine Mother Kali dances (See Sri Soundarya Lahari). Her
dance indicates the intense activity, myriad movements of the Time sequence following in quick succession.  Mounted on a dead
body, terrible is she with ferocious fangs; and a derisive laughter marks her fade. Stark naked, the Dark One with her lolling
tongue has for her garland a string of skulls.  She has four hands; in two of them she has the sword and the severed head, and
the other two, the auspicious Mother keeps for giving boons and allaying fear.  Thus the Tantric contemplates on the dark Mother.  To
him two of her personalities stand out in contemplation.  They are dakshina kAli and bhadra kAli.

Both dakshina and bhadra are Vedic words.  A divine discernment, a right action born out of an intuitional discrimination,
an adroitness in execution -- these are denoted by the term Dakshina.  It is true that kAli is the might of the Supreme,
the stupendous strength of all the Gods and she carries in her wake  death and devastation.  She sweeps the whole existence
with her terrible tide of destruction, no doubt.  But she does this with a divine discernment.

But what is the purpose of this destruction?  What ground  does the dark death prepare?  It is the right creation, all auspiciousness
and felicity belonging to the state of truth denoted by the word Bhadram that is brought about by the death and destruction.  So
she is Bhadra KAli, the auspicious KAli  who destroys in order to create.

She represents the evolutionary principle and her cosmic actions work out the gradual unfoldment of the divine possibilities.
In terrestrial existence, natural calamities like earth quakes, volcanic eruptions, cyclones, flood, pestilence etc., are her actions
designed for a quick upheaval.  So also wars, revolutions, riots etc,,  designed by her to hasten human progress.  She is black
serpent coiled and asleep in the inner body, Kundalini Sakti. Under proper conditions, this force uncoils itself, stands up straight
like a serpent, spreading its hood and lifts itself more and more till it meets the divine consciousness above.

Whether one consciously makes an effort to raise the Kundalini or not, in all paths of Yoga, at one time or other, the effects
of Kundalini's play are experienced in the inner body. 

KAli the terrible is the Mother of might and is the deity of the mighty ones strong in mind and body.  The weak and wicked are
awestruck by her powerful personality.  None can face her frontal assault.  The path of Vira, Virachara, is eminently suited for
getting the favor of the Goddess.

The Mantra for KAli is the seed sound bijakshara - krim.  The vital or the pranic force in the individual is a replica of the pranic
force in the Time movement, which is KAli.  Through the vital, the pranic force, the being is transformed and the earthly life
made spiritual.  As the vital is the seat of emotions, all swift, straight and frank impulses, all intense feelings are the movements
of KAli.  A spiritual sadhana is prescribed to win the grace of KAli.  The method is to unite one's consciousness constantly with
the inflowing and outflowing breath.  (See Uma Sahasram of Kavyakanta X.2).  There is a big difference between breathing
involuntarily all the time and breathing knowingly even for sometime. By uniting one's consciousness at each step with inhalation
and exhalation, one becomes conscious of the Pranic force that sustains one's being and then the great Cosmic Pranic Force
that is KAli.  Adoring the time force thus, one understands that:

All  here is a mystery of contraries.
Darkness a magic of self hidden light,
Suffering some secret rapture's tragic mask
And death an instrument of perpetual life. 

- Sri Aurobindo, Savitri X.1.

*****

Arunachala Siva.             

             
   

Subramanian.R

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Re: Dasa Maha Vidyas - The Ten Great Cosmic Forces: Navaratri Thoughts:
« Reply #5 on: October 05, 2013, 03:15:47 PM »
Mahakavi Subramanya Bharati describes the dance of KAli at the time of dissolution, as follows:



ஐந்துறு பூதம் சிந்திப் போயென் றாகப் - பின்னர்
அதுவும் சக்திக் கதியில் மூழ்கிப் போக - அங்கே
முந்துறும் ஒளியிற் சிந்தை நழுவும் வேகத் - தோடே
முடியா நடனம் புரிவாய் அடுதீ சொரிவாய்!
அன்னை! அன்னை! ஆடுங் கூத்தை
நாடச் செய்தாய் என்னை!

This dissolution and re-creation of the universe is a sport for KAli which may not be understood by ordinary mortals.


Arunachala Siva.

Subramanian.R

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Re: Dasa Maha Vidyas - The Ten Great Cosmic Forces: Navaratri Thoughts:
« Reply #6 on: October 06, 2013, 10:33:56 AM »
2. TARA:

The second of the Maha Vidyas is Tara.  From a comparative study of Tantric books on Tara and the Buddhistic and Jaina
literature, some scholars have advanced the theory that the Goddess Tara is a late and subsequent addition to the Tantric
pantheon and her worship has become prevalent in this land only after the advent of Buddhism and Jainism.

In the Buddhistic lore, Tara figures as the counterpart or Sakti of Avalokiteshwara,  the Lord who has directed his glance
downwards, in compassion. A goddess Tara figures in the Jaina panethon as well.  Hemachandra in his 'Abhidhana Chintamani'
mentions sutArakA or sutArA as the sAsana devata of the ninth Jaina, Suvidhinatha, bhrukti, a form of Tara in the Buddhistic
school has been opted by the Swetambara Jinas as the sAsana devata of the eighth Jaina, Chandraprabha.

From the inscription of the reign of the Chalukya King, Tribhuvanmalla Vikramaditya VI belonging to the AD 1096,  on a stone
tablet bearing the figure of Tara, one understands that Tara was invoked to allay all kinds of fears arising from lions, elephants,
fire, serpents, robbers, submerging waters, ocean and ghosts.  She was the one who quickly granted the desired ends and was
called to guard at the cross roads.

The Lalitopakhyana mentions that on the way to the mansion of the Goddess Lalita Tripura Sundari, there is a lake of nectar
which has to be crossed by the boat.  There presiding over innumerable Saktis plying the boats, Tara shines capable of
controlling the upsurge of waters.  (Sri Soundarya Lahari Verse 20 and Lalitopakyana Ch.31.Verse 17).

What is the necessity for Hinduism to borrow an alien deity however potent it may be, when its perennial philosophy has
embraced in its stupendous sweep, the Ultimate Reality with all its myriad manifestations, from the lofty Brahma to the lowly
ant - 'brahmAdi pipilakAntam, when its tolerant and vivifying religion has conceived of a galaxy of gods and goddesses to suit
the personal need of each of its individual followers?

One should here remember that the worship of Tara is at least as old as Vedas.  Much is made of the statement in the Tantras
that Tara is a deity of the uttarAmnAya, the traditions of North India. The worship of the Goddess was almost non existent
till recently, in the south of Vindhyas. (In Sri Ramana Gita, a compilation of Sanskrit verses of the essential teachings of Sri
Ramana Maharshi, the Sage of Arunachala, it is mentioned that the wife of Sri Vasishta Ganapati Muni's wife, Smt. Visalakshi
Ganapati was the first person to propagate the Vidya of Tara in the south of Vindhayas, having obtained it from a female guru
of Mithila.  Ch. 13).

contd.,

Arunachala Siva.               
           
     
   

Subramanian.R

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Re: Dasa Maha Vidyas - The Ten Great Cosmic Forces: Navaratri Thoughts:
« Reply #7 on: October 06, 2013, 11:00:10 AM »
2. TARA - continues...

It has been prevalent in Kashmir, Mithila, and Tibet, the popular land of Buddhism.  For that matter, the worship of many deities
of Dasa Maha Vidyas is not popular or publicly known. 

Again, if we go by legend and tradition, we have to consider the following account in the Todala Tantra.  When poison, halahala
emerged instead of the nectar, when the milky ocean was churned, all of them were agitated except the great Lord Siva,
who did not lose his presence of mind.  He was the one that was unagitated, Akshobhya, and at the instance of his Sakti,
he swallowed the poison to save the world.  (See Sivananda Lahari).  His Sakti is Tara, the Savior, the one who carried them all
to the path of safety.

The Sanskrit word Tara comes from the root tr. to traverse.  It is used to denote one who crosses, tarati, and makes others
cross as well, tArayati.  Tara or Taraka is the word  in Sanskrit to denote a star as it traverses in space and acts as a guiding
light.  It is also an appellation for the guiding light in human eye, the pupil, because of which the eye is called nayana or netra,
that which leads.  A boat is called tari, as it makes one cross the waters.  The image of the ocean and the crossing of waters
is largely employed in the ancient litanies of the Vedic seers.  We can quote many Riks to show that the art of ship building or
navigation was not unknown to them.  For instance, in the famous Rik jAtavedasE addressed to Agni and later ascribed to
the Goddess Durga in the Tantra, the Vedic seers affirm that Agni carries them across all tribulations like a ship across the ocean
nAveva sindhum.  And the Divine Mother Aditi is accosted as the Divine 'Ship and the Seer prays: 'May we ascend Aditi for
Beatitude, the Divine Ship endowed with quick propellers, faultless, intact without slits, a capable protector, spacious as earth
like heaven to which no hurt can come, a happy shelter and a skillful carrier.'  (Rig Veda I.99.1).                 

Again, if we study the spiritual tradition that has come down to us through the ages, we find that Goddess Tara has been
invoked in connection with the acquisition of knowledge, with the attainment of a potent power of speech, with the dramatic
display feats of learning. 

Thus there is a seeming contradiction. On the side, Tara is connected with saving people from disasters, ferrying them across
the waters of troubles and tribulations. On the other hand, she is connected with speech, with the acquisition of knowledge
and her name Neela Sarasvati seems to stress this aspect of hers.  What then is the real character and function of this Deity,
acclaimed as the second of Mahavidyas?

When the Transcendent Absolute desires to manifest out of its own volition, there is a movement, a stir, a throb.  This primordial
throb  Adya Spanda starts a series of vibrations which take the form of sound, NAda, which is the precursor of the creation of
objects, -- artha srshteh purvam sabda srshti.  This, the Veda calls as the nitya vAk - the Eternal Word, the Akshara, represented
by the symbol AUM, or OM. For, it is the nearest representative approach in the mental and vocal expression to the inexpressible
fountain source of all original rhythms of the Supreme Ether.  (Sri Kapali Sastri: Lights of the Ancients).


contd.,


Arunachala Siva.               

Subramanian.R

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Re: Dasa Maha Vidyas - The Ten Great Cosmic Forces: Navaratri Thoughts:
« Reply #8 on: October 06, 2013, 01:28:49 PM »
2. TARA - continues...

In the words of Sri Aurobindo, 'The foundation of all potent and creative sounds of the revealed word, Om is the universal  formulation
of the energy of sound and speech, that which contains and sums up, synthesizes and releases, all the spiritual power and all
the potentiality of vAk and Sabda and of which the other sounds, out of whose stuff words of speech are woven, are supposed to be
the developed evolutions....'

That which the Vedic seers call as Akshara, the Upanishadic sages as Pranava, and the Puranic bards as the immaculate white
Gouri, that force is the Tara of the Tantrics. (Vasishta Ganapati Muni, Indrani Saptasati 21 (11) ).   Thus, the Maha Vidua is the primordial nAda, the pasyanti and vAk , the seeing Word perceiving the coming creation, the sound-substance of all sounds, the highly praised
Pranava, the Anujnakshara, the word of sanction, the affirmative to the creative Godhead, the source of all speech, and the repository
of all knowledge.

The Tantra mentions three of her great Personalities. Ugra Tara, Neela Sarasvati and Ekajata.  Ugra Tara, as her name indicates,
is the fierce and like kAli is mounted on a corpse. Hers is the vehement vibration that disturbs the primordial immobility, hers is
the sound force shattering the stubborn stillness.  The Tantra says that she gathers all the ignorance of the triple worlds, in her
bowl made of the human cranium and then destroys it in a sweep! 

Neela Sarasvati is the power of the word piercing the tenebrous space, the light of knowledge that pierces through  the darkness
of ignorance. 

Ekajata is the goddess with a single matted hair, signifying that all the scattered vibrations of sound are being channelized in the
act of creation.  She is not mukatkesi, her hair falling loose, her energies scattered, but Ekajata, her forces mobilized in the
purposive act of creation.  Tara is also called SuklA, neela and citrA.  SuklA, white, is her immaculate form, pure and unsullied,
the original Word in its pristine glory.  Neela, blue or dark, is her form when she descends into the dark womb of creation from the
height of her white radiance.  CitrA, the multicolored, is the manifestation of Tara as the many forms in the work a day world.                       

Now coming to the Mantra of the Goddess, the one seed sound which represents her integrally is the Akshara AUM or OM.
It is the sound symbol used before every other mantra.  According to Sri Aurobindo, 'the mantra Om should lead towards
the opening of the consciousness to the sight and feeling of the One consciousness in all material things, in inner being and
in the supraphysical worlds, in the casual plane, above now superconscient to us and finally the supreme liberated transcendence
above all cosmic existence.'

Apart from this, Ugra Tara is worshipped by the mantra, Om hrim strim hUm phat, Ekajata by the mantra hrim strim hUm phat
and Neela Sarasvati by the three sounds hrim strim hUm.

A special kind of worship is prescribed in the case of Tara, which is known as mahachinnAchAra.  This was originally practiced
in mahAchinna, Tibet and has been much misunderstood.

The aim of worship is to become the deity and worship the deity, Sivo bhutvA sivam yajet. 

Certain periods of the day or night like Sandhyas are prescribed as auspicious for worship.  But in this world created by God,
everything is auspicious.  There is nothing like inauspicious moment.  Auspicious moment is the moment when  the thought of
God arises.  And the thought of God should always be there.  Tara is nitya vAk, the eternal Word, reverberating without
any intermission as the underlying sound substance Om in all beings, the never ending nAda in the hearts of all, the ajapa,
that which goes on endlessly repeating itself without any effort or articulation.   So in the worship of such a deity, there is
no regulation regarding time and space, no restriction regarding posture etc., There is no prescribed period for japa, prayer,
or consecration.  Eternal is Tara and constant should be her worship;

In the Sadhana of this Mahavidya, the aspirant should be an absolute servitor of Truth.  Especially in speech he should
never allow falsehood, in whatever form to enter.  Falsehood drives away the Goddess..

There is no goddess like Tara in granting favors, nahi tArAsamA kAchit devatA siddhidAyini proclaims the Tantra.  Sjhe is the Savior
who assures thus:

I guide man to the path of the Divine
And guard him from the red wolf and the snake.
I set in his mortal hand my heavenly sword
And put on him the breast plate of the Gods.
I break the ignorant pride of human mind
And lead the thought to the wilderness of the Truth;
I rend man's narrow and successful life
And force his sorrowful eyes to gaze the Sun
That he may die to earth and live in his soul,
I know the goal, I know the secret route,
I have studied the map of the invisible worlds
I am the battle's head, the journey's star.


_ Sri Aurobindo - Savitri VII. 4.


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Re: Dasa Maha Vidyas - The Ten Great Cosmic Forces: Navaratri Thoughts:
« Reply #9 on: October 06, 2013, 01:34:43 PM »
Abhirami Bhattar in his Abhirami Andati says that the goddess will save him even if he wantonly fall into the mid ocean
and takes him ashore.  She is in  a way Tara, who places the devotees ashore to reach the mansion, Sri Nagara, Chintamani
Gruha of Devi.   She is One; she is Many; She is also formless; she is Uma the consort of Siva.



30: அன்றே தடுத்து என்னை ஆண்டுகொண்டாய், கொண்டது அல்ல என்கை
நன்றே உனக்கு? இனி நான் என் செயினும் நடுக்கடலுள்
சென்றே விழினும், கரையேற்றுகை நின் திருவுளமோ.-
ஒன்றே, பல உருவே, அருவே, என் உமையவளே.

அபிராமி அன்னையே! என் உமையவளே! நான் பாவங்களைச் செய்வதற்கு முன்பே என்னை தடுத்தாட் கொண்டவளே! நான் பாவங்களையே செய்தாலும், நடுக்கடலில் சென்று வீழ்ந்தாலும், அதனின்று காப்பது நின் கடைமையாகும். என்னை ஈடேற்ற முடியாது என்று சொன்னால் நன்றாகாது. இனி உன் திருவுளம்தான் என்னைக் கரை ஏற்ற வேண்டும் (பந்தபாசக் கடலில் இருந்து முக்திக் கரை ஏற்றுதல்). ஒன்றாகவும், பலவாகவும், விளங்குகின்ற என் உமையவளே!


Arunachala Siva.

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Re: Dasa Maha Vidyas - The Ten Great Cosmic Forces: Navaratri Thoughts:
« Reply #10 on: October 07, 2013, 11:11:32 AM »
3. Tripurasundari:

The Tantra conceives the Supreme in its dual poise of prakAsA and vimarsa.  The Supreme as the Transcendent Absolute is
the essential effulgence, prakAsA.  When it is self moved to manifest something of it, there is a deliberation, vimarsa on itself.
This deliberation takes the form of an impulsion, an urge, a desire, kAma. Desire comes about by a division in the being and it
is a portion or a digit kalA.  This digit of desire of the Supreme, kAmakalA is the great Goddess Tripurasundari, the third of Dasa
Maha Vidyas.

'That moved at first as desire within, which was primal seed of mind, ' says Rig Veda (X.129).  'He desire, I would manifold for the
birth of peoples' is the utterance of the Upanishad. (Taittiriya Upanishad).  Desire is the secret of creation.  Desire is the root of
manifestation.  Desire is the mainstay of existence.  The Divine's desire to extend Himself, in manifestation is transmitted down
the line in the individual being trying to perpetuate himself, aggrandize himself by a process of possession, absorption, assimilation
and enjoyment.  The desire first takes form of fragmentation and then a seeking to unite all the fragmented parts in the whole. 

This two fold desire is the basis of Love, the vivifying bond that ties the creator and the created.  For love 'exists by itself and
its movement is free and independent of the objects in which and through which it manifests.  Love does not manifest in human
beings alone. It is everywhere.  Its movement is there in plants, perhaps in the very stones.  In the animals it is easy to detect
its presence.  All the deformations of this great and divine Power comes from the obscurity and ignorance and selfishness of the
limited instrument.  Love has no clinging, no desire, no hunger for possession, no self regarding attachment. It is in its pure movement,
the seeking for union with self with the Divine, a seeking absolute and asks nothing.

According to the Vedic seers, Love is an outflowing of the divine Delight, the basic Bliss underlying everything.  And when Bliss
manifests itself in form, it expresses itself as Beauty.  Feelings of goodwill, kindliness, consideration, affection comradeship,
closeness, unity -- all are the feeble expressions found on the earth of the Divine Love that permeates and sustains it.

So the force of the first fragmentation, the Digit of the Divine Desire is the great Goddess kAmakalA.  She is eternal empress of
all soverignties, Raja Rajeswari, her most impartial Majesty, parA bhattArika. She is the Mother of Love, kAmeswari, the Mother
of Grace. lalitA, the Mother of Beauty, sundari.

contd.,

Arunachala Siva.                                   
     

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Re: Dasa Maha Vidyas - The Ten Great Cosmic Forces: Navaratri Thoughts:
« Reply #11 on: October 07, 2013, 12:11:41 PM »
3. Tripura Sundari :

continues.....

She is known as Tripurasundari, the Beauty par excellence in the triad.  pura stands for city, place, field of action and tripura
denotes threefold field.  The Upanishadic savants spoke of the three fold Brahman, Sat Chit Ananda, Truth - Consciousness -
Bliss projecting himself into tripe world of annam, prAna, and manas, physical, vital and mental, through the intermediary Gnosis
Vijnana.  The great Goddess, the supreme Mother manifesting herself in the three fold aspect is known as Tripura or Tripurasundari.
She is immanent in every triad, the three worlds, the three states of jagrat, swapna and sushupti, the three forces, iccha, jnana
and kriya, the triads, triputis mAna (measure) and mAtr (the measurer) and meya (the measurable), jnAna, jnatr, the knower,
and jneya, the knowable and so on.

She also transcends all the triads.  She is a certain fourth, turiyam svid, presiding over and encompassing every triad.  Thus she
is famous as Tripurasundari, Sundari, immanent in and at the same time transcending every triad, Tripura.

Even as Tripura, the Goddess is said to be three fold, tripura trividha.  The three Personalities are bAlA, tripura sundari,
and tripurabhairvavi.

Bala is the little daughter of the Divine Mother Tripurasundari, sharing all her charactersitics and easily accessible to the young 
aspirant on the path.  Her grace automatically grants the grace of her Mother.  Tripurasundari is Tripura, the beautiful, while
Tripurabhairavi is Tripura the terrible. 

Tripurasundari is also a supreme soverign Raja Rajeswar, her most impartial Majesty Parabhattarika. All the myriads of gods
and goddesses derive their authority and power from this great Queen Sri Majarajni and function in her name (See Lalita
Sahasranamam).   Many are the Powers and Personalities of the great Goddess. But three stand out in the worship of the Divine
Mother.  They are bAlA, the little daughter, mantrini, the Counsellor  and dandanAtha, the Commander of armed forces.  Mantrini
is the Minister to Rajarajeswari and noted for her sagacity and wisdom. She is the Matangi of Dasa Maha Vidyas.  Dandanatha
represents the might of Mother destroying all the anti divine forces.  She is known as Varahi, the great consumer and corresponds
to Bhagalamukhi of Dasa Maha Vidyas.                         
 
The Mantra of the Deity is known as Sri Vidya, Sri being a prefix used to denote auspiciousness, Sri Vidya means THE KNOWLEDGE,
the Knowledge that alone matters. It is the Knowledge that leads to liberation. A liberation not elsewhere, but here and now is
the goal of worshippers of Sri Maha Vidya Mantra.  The Tantra declares that by the mere knowledge of Sri Vidya, all accomplishments
result, sri vidyA jnAnamAtrena sarva siddhi prajayate.                 

It is the realization of the Tantric seers that the Mantra is the sound body of the Deity.  It is the Deity itself formulated in
articulated sound.  The sound body has a remarkable correlation with the form of the Deity, that is contemplated in Dhyana.,

Her body frame is verily the three kUtas of the Moola mantra, moolakU tatraya kalevara.

The first kUta is known as VAgbhava, the source of sound, the first vibration; the second kUta is famed as kAmarAja, the king
of love, the first desire; the third is celebrated as sakti, the force, the first activity.    These are denoted respectively by the seed
sounds aim, klim, souch, the precursors and parent of creation.  Thus aim, klim, soch is Sri Vidya Mantra, the special mantra
by which bAlA, the young daughter of the Divine Mother is invoked. 

contd.,

Arunachala Siva.                     

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Re: Dasa Maha Vidyas - The Ten Great Cosmic Forces: Navaratri Thoughts:
« Reply #12 on: October 07, 2013, 02:30:35 PM »
3. Tripurasundari:

continues.....

The Tantra records the names of Manu, Chandra, Kubera, Lopamudra, Manmatha, Agastya, Nandikesa, Surya, Vishnu,
Skanda, Siva, and Durvasa as the twelve foremost worshippers of Sri Vidya, each one of them founding a school of their
own.  Out of these, the Vidya of Manamatha, beginning with the letter 'ka' (therefore known as kAdi vidya), the Vidya of
Agasthya, beginning with the letter 'ha' (therefore known as hAdi Vidya are widely prevalent.

Just as Sri Vidya is the sound body of the Goddess, Sri Chakra is her form pattern.  It is the basis, foundation and continent
pf all the other Chakras mentioned in the Tantra, is the most auspicious and does the utmost good to the worshipper.     
It is reputed as the Abode of the Goddess, the abode of her all myriad powers, personalities and emanations.  The great
Goddess abides in the bindu of the Sri Chakra, in the point where the lines of creation emerge, in the jewelled mansion of
the illumined thought-mind Chintamani Gruha, amidst lotus groves and kadamba trees (kadamba vana vAsini - Sri Lalita
Sahasranamam), which signify the manifold creation, surrounded  by the vast immortal consciousness,, Sudha Sindhu.
The Goddess is seated on a cot, the legs of which are Brahma, Vishnu, Rudra, and Isana and the plank of which is Sadasiva.
She is the one who does five acts, pancha kritya parAyanA, through Brahma, Vishnu, Rudra, Isana and Sadasiva are said to
in charge of five acts, creation, maintenance, withdrawal, concealment, and anugraha, aru, taking up again in the grace of task
of creation. They are the five corpses, pancha pretas, lifeless inert parts of the cot on which the life of  Life, the Pure Consciousness,
Kameswari is seated in a blissful union with her Lord, Kameswara, the two are in one eternal union. (See Sro Soundarya Lahari,
Versee 8.26 and 92).      ,             

The worshipper of Sri Vidya cannot think of Kameswari without simultaneously thinking of Kameswara.  It is true that Mahakali
has as her consort Mahakala, Tara as her consort Akshobhya, Bhairavi her Bhirava and so on.  But no where the eternal couple
are contemplated as so united as in the Vidya of Tripurasundari.  It is a unique unity, the Two in One, the one united with
oneself.

contd.,

Arunachala Siva. 

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Re: Dasa Maha Vidyas - The Ten Great Cosmic Forces: Navaratri Thoughts:
« Reply #13 on: October 07, 2013, 02:52:17 PM »
3. Tripurasundari:

continues...

In fact the worship of Sri Vidya will not bear fruit if Siva and Sakti are not identified as the one and the same. The Mantra consisting
of fifteen letters said to be constituted by certain letters pertaining to Siva, certain letters pertaining to Sakti and certain others
pertaining to both of them.  (Sri Lalita Trisati Bhashyam).  The Sri Chakra is said to represent the one body of Siva couple -
Sri Chakram Sivayor vapuh. 

We have said that Tripurasundari is the prime Desire, the Divine Love, that vivifies the whole creation, its overflow as the basic
Bliss in everything.  The visible symbol of the Divine in the universe as the light of knowledge, Jnana, the Tantric holds, is the Sun,
while the visible symbol of the Divine as energizing activity, kriya, is the fire.  The moon is the visible symbol of the Divine as Desire,
iccha, as the overflowing love, the sap of life, the basic bliss in everything.

So the fifteen digits kalAs, of the moon form, the fifteen lettered Panchadasi Mantra (this can be initiated only  by a competent
Guru and I am not putting it here.).  She is the moon in her fullness, Sodasi while the digits are her aspects, tithi nityAs.  So, in
external worship, contemplation of the deity in the disc of the moon on full moon nights is said to be very efficacious. In the
inner worship, the head center, the thousand petaled lotus Sahasrara, is the seat of mystic moon, the place of the illumined mind.

To win over the favor of this Goddess of Grace and Beauty, one should eschew ugliness in all forms.  The aspirant should be full
of cheer and confidence that whatever happens to him would turn out to be for his best by the grace of the Goddess. 

Sundari is pure consciousness, the essence of beings in the microcosm as well as in the macrocosm. 

So, a powerful Sadhana prescribed to realize Her is to go behind all willings of the mind without leaving the grasp in every
process of knowledge and get Her as the Universal Divine in  all thins.  (See Uma Sahasram, X.2)

Then,

All here shall be one day her sweetness' home,
All contraries prepare her harmony;
Towards her our knowledge climbs, our passion gropes,
In her miraculous rapture, we shall dwell,
Our self shall be one self with all through her.
In her confirmed because transformed in her,
Our life shall find in its fulfilled response
Above, the boundless hushed beatitudes,
Below , the wonder of the embrace divine,.

- Sri Aurobindo -- Savitri III.2

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Re: Dasa Maha Vidyas - The Ten Great Cosmic Forces: Navaratri Thoughts:
« Reply #14 on: October 07, 2013, 02:56:32 PM »
This is Manikkavachagar's description of Kameswaran and Kameswari:
(Koil Mootha Tirupadigam)


உடையாள் உன்தன் நடுவிருக்கும் உடையாள் நடுவுள் நீயிருத்தி
அடியேன் நடுவுள் இருவீரும் இருப்பதானால் அடியேன்உன்
அடியார் நடுவுள் இருக்கும் அருளைப்புரி யாய் பொன்னம்பலத்தெம்
முடியா முதலே என்கருத்து முடியும் வண்ணம் முன்னின்றே. 378


Arunachala Siva.