Guest guest Report post Posted February 3, 2009 --- On Mon, 2/2/09, Group Owner <para_anuloma wrote: Group Owner <para_anulomaAnanda Bhairava query answered"Harekrishna SV" <harekrishnasvMonday, February 2, 2009, 6:48 PM Dear Member, Three sampradayas are mentioned in the pure form for Srividya and they are 1. Ananda Bhairava 2. Dakshinamurthy 3. Hayagreeva Among these Ananda Bhairava Sampradayins follow Kaula or Srividya kind of Vamacharam.(Srividya as it is does not have a Vamachara sampradaya but a Kaula mix due to Ananda Bhairava Sampradaya)Some very rare mantras like Guhyashodasi is given exclusively in this sampradaya.The sampradaya is also called Kashmeeracharam.What exactly was taught by Ananda Bhairava Rishi is not know, though some say it has been listed in Parasurama Kalpataru.(My Guru's opinion) Guhyashodasi mantra is the highest form of Shodasi initiation one can get and it has to be got strictly from one's sadguru who is competent in this marga.Guhya Sahasranama hints at the aspects of this Guhya-Shodasi in a similar manner like Lalitha Sahasranama hinting at Para and Maha Shodasi. Dakshinamurthy is Sukhasana(similar to the popular Yoga-patta-rupa of Aiyyappa) This does not mean this sampradaya is totally different from the other two sampradayas.Many mantras,procedures and mores are the same with differences with regards to just Guru-Parampara,placement/installation/number/types(copper,silver,etc) of the patras(vessels)--Pathrasthapana paddhathi,the types of Srividya dravyas used, Angadevata Parikalpana paddhathi,etc. One example in a conversation between Sadashiva and Kuladevi runs thus, wherein Kulaevi clarifies thus: "This is the consecration of the Shri-patra in Kaulika worship. Without such purification the disciple is guilty of sin, and the worship is fruitless. The wise one should then, according to the rules prescribed for the placing of the common offering, place between the jar and the Shri-patra the cups of the Guru, the cup of Enjoyment, the cup of the Shakti, the cups of the Yoginis of the Vira and of Sacrifice, and those for the washing of the feet and the rinsing of the mouth respectively, making nine cups in all.(hinting at the Navathma tatwa of Anandabhairava) Then, filling the cups three-quarters full of wine from the jar, a morsel of Shuddhi of the size of a pea should be placed in each of them. Then, holding the cup between the thumb and the fourth finger of the left hand, taking the morsel of Shuddhi in the right hand, making the Tattva-mudra, Tarpana should be done. This is the practice which has been enjoined . Taking an excellent drop of wine from the Shripatra and a piece of Shuddhi, Tarpana should be made to the Deva Ananda-Bhairava and the Devi Ananda-Bhairavi." Those following vAma/kaula margas give importance to Kriya Shakti or Pravrtti mArga and to indicate the same, place dhanurbANa in Amba's upper hands. This is said to be peculiar to Ananda Bhairava Sampradaya. In Lalitha Sahasranama there is a name for Amba which reads as ''Savyaapasavya Maargasthaa' and this 'Savyaapasavya marga' is the Ananda Bhairava Marga, also referred to as the Adakshina Margam(that which is not Dakshinachara/Samayachara) All these have to be strictly learnt from your Sad-Guru(in the Ananda Bhairava Sampradaya) and I do not belong to it, and have answered it only because of your repeated query and posting it finally in this forum. One should take one's rosary, which may be made of pearl, beautiful emeralds, lotus seeds, rudrakshas, crystal, coral, ruby, red sandalwood and so forth. Having made oneself like Tripura, smearing oneself with kumkum, aguru, camphor and musk, one should recite the mantra 100,000 times. This liberates one from great sins - Vamakeshvarimatam V, 8-10 There is a Shripuja Kramam old Telugu text which I have bought from Bala-Saraswathy Book depot, George town Chennai wherein an ancient puja format has been given for Mahatripurasundari.The kannada version is ridden with typographical errors and even content error.(It is very rare to see Kannada texts in Srividya, atleast that I know of, notable exception being this.Most of the texts are in Sanskrit,Telugu,Malayalam and Tamizh). This Upasana-Kramam has one Anandabhairava and Suradevi invocation into an Amrita-Kalasha and maybe you must consult your Gurunathar on the proper procedure.Initiations from one's own mother,unless the adhikaritwam resides solely in her, is not proper for this. In my opinion this ritual has been lifted from Gandharva Tantra and placed alongwith other worship modalities in the quaint book because in it Ananda-bhairava described as ten-armed, five-faced and having ten emblems and Suradevi similarly formed in his lap are to be worshipped inside the pot.The 'pot-worship' is then internalized by way of the -worshipper-worshipped-and the worship triune merging and this is the Ananda-Bhairava sthithi, all else is said to be maya.All other worship articles gain sanctity by this form of meditation, using the chanelling power of the associated mantras. Anandabhairava is also associated with sudha-devi in Shrikula. H-s-kSh-m-l-v-r-yUM AnandabhairavAya vaShaT ||H-s-h-kSh-m-l-v-r-yIM sudhAdevyai vauShaT ||aIM klIM sauH ||brahmANDa-rasa-saMbhUtam-asheSha-rasa-sambhavaM |ApUritaM mahA-pAtraM pIyUSha-rasam-Avaha ||akhaNDaika-rasAnanda-kare para-sudhAtmani |svachChanda-sphuraNaM mantraM nidehy-akula-rUpiNI ||akulasthaamR^itAkAre siddhi-j~nAna-kalebare |amR^itatvaM nidhehy asmin vastuni klinna-rUpiNI ||tad-rUpeNaika-rasyaM cha kR^itvA taistat-svarUpiNI |bhUtvA parAmR^itAkArA mayi chit-sphuraNaM kuru || It is thus that Ananda-bhairava along with his shakti Ananda-bhairavI is meditated upon and invoked in the shrI-kula system at the time of the offering of the scents and flowers (smArta practice) or kula-dravya (old kaula practice). The point of note here is that Ananda-bhairavI is explicitly identified with sudhA-devI, the ambrosial goddess and offers a clear parallel to parA of trika and its evolutes and amR^ita-shrI of the netra-tantra system. This is an indicator of one of the primary facets of the devI and also that of rudra in the ancestral tantrika system. Those who are conversant with both the vaidika and tantrika mantra-shAstra would of course recognize the even earlier precursor of this tantrika imagery as springing from an even earlier vaidika substratum. In Vindhya-Maahatmya, Sapthavimshathi patala(chapter 27) describes the Mahalakshmi Yantra wherein Anandabhairava is said to grant siddhi for the mantra sitting in the east side of the yanthra-dwara(the other four deities being Siddhinatha at the west,Kapala Bhairava at the south, and Ruru-Bhairava at the north).This text thus showcases Ananda Bhairava as a siddhi-giver. Adishankara in His description of Mooladhara deities pens thus: tavAdhare mUlE saha samayayA lAsyaparayAnavAtmAnam manye navarasa mahatandava naTamvubhAbhyAmEtabhya mudayavidhi muddishya dayayAsanAThAbhyamjajnE janaka jananeemajjagadidam O mother divine!I bow to Thy Lord Ananda bhairavaWho dwells in Thy mUlAdhArachakra.O mother divine!Thy Lord in the mUlAdhAra-chakraWho is very interested in dancingIn partnership with Thee,He as Ananda bhairavaAnd Thou samaya as Ananda bhairaviThe Ananda bhairava as navAtma andThy wonderful dance with nava rasA.O mother divine!Thou both come into unionWith compassion, and once againTo bring these worlds into existence,Which is melted into ashes,By the great overwhelming fire.O mother divine!I bow to such a divine pair,Ananda bhairava and his consortAnanda bhairavi in my pure heart. Here Ananda Bhairava is visualized by the pure yogi/yogini as a nude drunken form of Shiva burning with lust in the Muladharachakra and Ananda Bhairavi, the female consort of Ananda Bhairava as the nude drunken form of Divine Mother burning with sexual desire in the Mooladhara.The Nava-rasas or nine emotions like compassion,valour,wonder,laughter,thrill,fear,love,peace/kindness and weeping. Ananda Bhairava with these nine forms is generally construed as the 'Nava-Athma'. In this context our friend, Harsha Ramamurthy, writes thus which may interest you.This is regarding the relationship between Navathma and Sri Ananda Bhairava, which I have quoted from his blog verbatim below: "Sri Ananda Bhairava is called navAtma as he is characterized by nin called vyUhas. They are:1. kAla vyUha – the period signifying the summation of time, startingfrom the twinkling of an eye (of Amba which signifies creation) tillmahA praLaya (the great dissolution brought about by mahA Bhairava)2. kula vyUha – group of things which have form and color, based onwhich they can be grouped3. nAma vyUha – group of all objects/creatures identified with a name4. jnAna vyUha or bhAga vyUha – intelligence, which is of two formssavikalpa (mixed and changing) and nirvikalpa (pure and unchanging) orof the forms concrete and abstract5. chitta vyUha – consists of the group if five aspects related tomind-matter namely, ahaMkAra, chitta, buddhi, mahat and manas (orunmana instead of mahat according to some traditions)6. nAda vyUha – consists of rAga (desire), icChA (strong desire), krti(the mental conception of the action which can fructify the desire)and prayatna (the actual effort to accomplish the desire). These fourrespectively correspond to the four stages of nAda: parA, pashyantI,madhyamA and vykhari.7. bindu vyUha – consists of the group of six kula chakras, frommUlAdhAra to ajnA8. kalA vyUha – the group of 50 letters of the Sanskrit alphabet9. jIva vyUha – the group of all jIvas, who are bhoktrus or enjoyers,not aware of their identity with BrahmanAs the Lord manifests in the form of these nine groups, he is callednavAtman. As Amba and Bhagavan exhibit sameness in various aspects(the concept of sAmya is explained a little later), and arenon-different in essence, all upAdhi-s of Shiva apply equally to Ambaand hence she is also of the form of these nine vyUha-s(navAtmeshwarI). The concept of Srishthi according to the Kaulas ischiefly centered around these nine vyUhas:navAtmA bhairavo devaH bhuktimuktipradayakaH |paranandaparA shaktiH chidrUpAnandabhairavI ||tayoryadA sAmarasyaM jagadutpadyate tadA ||When Sri Bhairava and Sri Bhairavi unite in harmony with the desire toprocreate, the world comes into existence. Here, one needs tounderstand the concept of sheShi (essential or the primary) and sheSha(accessory or secondary). Due to equality of Shiva and Shakti(acceptable only to pUrva kaulas), the roles of sheSha and sheShi keeprotating between the two. During creation Amba assumes predominanceover Shiva and vice versa during dissolution. The first aspect of thisis indicated by the first verse of Saundaryalahari (shivaH shaktyAyukto yadi bhavati shaktaH prabhavitum). The second aspect where Ambaattains subservience or sheShatva is expressed in the namemahApralayasakShiNI and by Srimadacharya in kalyANa vrShTi stava(kalpopasamhrtiShu kalpita tANdavasya ….. sa sAkShiNI vijayate tavamUrtirekA). This is one interpretation of the name navAtman.Also, Mahadeva is said to manifest in eight forms: prthvI (earth), ap(water), tejo (fire), vAyu (wind), AkAsha (sky), sUrya (sun), Chandra(moon) and yajamAna (jIva). The original, resplendent form of theLord, which is the basis for these eight forms (mUlAdhiShThAnaswarUpa) forms the ninth form. As Amba is ever united with the Lord,these nine forms as equally applicable to her. Hence, both hold thetitles navAtmeshwara and navAtmeshwarI.There is also a third interpretation. The six kula chakras along withthe three granthi-s or knots (brahma, viShNu and rudra granthis). Asthe Lord is the Atman attained by transcending these nine, he isreferred to as navAtman. Needless to say, our lady comes to be callednavAtmikA as well." The concept that ambaa is pervading the whole universe immanently is elaborated in two shlokas (#34, 35) of Saundarya Lahiri by the Acharya.In this too there is a subtle reference to Ananda Bhairava by way of Navathma. sharIraM tvaM shambhoH shashi-mihira-vakshhoruha-yugaM tavAtmAnaM manye bhagavati navAtmAnaM anaghaM atah sheshhas-sheshhI-ity-ayam-ubhaya-sAdhAraNatayA sthitas-sambandho vAM sama-rasa-para-nanda-parayoH Bhagavati : Oh Goddess, Manye : I think tvaM : You shashi-mihira-vakshhoruha-yugaM: (who) have the Sun and the Moon as your breasts, shambhoH sharIraM : (are) the body of Shiva, anaghaM : (and) the spotless navAtmAnaM : (Ananda-bhairava, i.e. Shiva) who has nine facets (of presentation) tava AtmAnaM : (as) your AtmA. ataH : Therefore ayam sambandhaH : this relationship sheshhaH sheshhI iti : of ‘the accessory’ and ‘the principal’ vAM : between You two sama-rasa-parAnanda-parayoH : who are ParAnanda and ParA , the enjoyers of the same Infinite Bliss sthitaH : is poised ubhaya-sAdhAraNatayA : as a mutual common factor Specifically, this shloka tells us in its second line how She is the SheshhI and He is the Sheshha. Ishvara is nine-faceted – these nine facets starting with Time and ending with jIva.The nine facets referred to here areKAla, Kula, nAma, jnAna,citta,nAda,bindu, KalA and jIva.('Naada-bindu-kalaanvitam')That is the navAtmA that is mentioned in the shloka. For all of these the life giving shakti is ambaa. So She is the SharIrI or SheshhI.And Ishvara, who has the nine aspects, is Sheshha. II Hum Aanandabhairavaaya Vaushat II Yours Yogically, Shreeram Balijepalli Hreem Rajarajeshwari Paradevatha! Purity, Powers, Parabrahmam... Click to join Rajarajeshwari_Kalpataru --- On Mon, 2/2/09, Harekrishna SV <harekrishnasv wrote: Harekrishna SV <harekrishnasvKind Attn : Shreeram ji"Group Owner" <para_anuloma, Srividya-Tantra Date: Monday, February 2, 2009, 5:09 AM Shreeram ji , Can you elucidate me in detail about the Anandha Bhairava Sampradaya in Srividya ? I got to know from my mother that We belong to that Sampradaya as we state his name as Anandha Bhairava Rishihi during Rishi Nyasa ? Also would request you to talk about those enlightened Gnanis you had heard of / had come acrossed of / had got acquainted of in this Sampradaya. Humbly looking forward to hear from you. Namaskarams, Harekrishna (alias) Srikrishna Sarma Quote Share this post Link to post Share on other sites
Guest guest Report post Posted February 3, 2009 Dear Member, Three sampradayas are mentioned in the pure form for Srividya and they are 1. Ananda Bhairava 2. Dakshinamurthy 3. Hayagreeva Among these Ananda Bhairava Sampradayins follow Kaula or Srividya kind of Vamacharam.(Srividya as it is does not have a Vamachara sampradaya but a Kaula mix due to Ananda Bhairava Sampradaya)Some very rare mantras like Guhyashodasi is given exclusively in this sampradaya.The sampradaya is also called Kashmeeracharam.What exactly was taught by Ananda Bhairava Rishi is not know, though some say it has been listed in Parasurama Kalpataru.(My Guru's opinion) Guhyashodasi mantra is the highest form of Shodasi initiation one can get and it has to be got strictly from one's sadguru who is competent in this marga.Guhya Sahasranama hints at the aspects of this Guhya-Shodasi in a similar manner like Lalitha Sahasranama hinting at Para and Maha Shodasi. Dakshinamurthy is Sukhasana(similar to the popular Yoga-patta-rupa of Aiyyappa) This does not mean this sampradaya is totally different from the other two sampradayas.Many mantras,procedures and mores are the same with differences with regards to just Guru-Parampara,placement/installation/number/types(copper,silver,etc) of the patras(vessels)--Pathrasthapana paddhathi,the types of Srividya dravyas used, Angadevata Parikalpana paddhathi,etc. One example in a conversation between Sadashiva and Kuladevi runs thus, wherein Kulaevi clarifies thus: "This is the consecration of the Shri-patra in Kaulika worship. Without such purification the disciple is guilty of sin, and the worship is fruitless. The wise one should then, according to the rules prescribed for the placing of the common offering, place between the jar and the Shri-patra the cups of the Guru, the cup of Enjoyment, the cup of the Shakti, the cups of the Yoginis of the Vira and of Sacrifice, and those for the washing of the feet and the rinsing of the mouth respectively, making nine cups in all.(hinting at the Navathma tatwa of Anandabhairava) Then, filling the cups three-quarters full of wine from the jar, a morsel of Shuddhi of the size of a pea should be placed in each of them. Then, holding the cup between the thumb and the fourth finger of the left hand, taking the morsel of Shuddhi in the right hand, making the Tattva-mudra, Tarpana should be done. This is the practice which has been enjoined . Taking an excellent drop of wine from the Shripatra and a piece of Shuddhi, Tarpana should be made to the Deva Ananda-Bhairava and the Devi Ananda-Bhairavi." Those following vAma/kaula margas give importance to Kriya Shakti or Pravrtti mArga and to indicate the same, place dhanurbANa in Amba's upper hands. This is said to be peculiar to Ananda Bhairava Sampradaya. In Lalitha Sahasranama there is a name for Amba which reads as ''Savyaapasavya Maargasthaa' and this 'Savyaapasavya marga' is the Ananda Bhairava Marga, also referred to as the Adakshina Margam(that which is not Dakshinachara/Samayachara) All these have to be strictly learnt from your Sad-Guru(in the Ananda Bhairava Sampradaya) and I do not belong to it, and have answered it only because of your repeated query and posting it finally in this forum. One should take one's rosary, which may be made of pearl, beautiful emeralds, lotus seeds, rudrakshas, crystal, coral, ruby, red sandalwood and so forth. Having made oneself like Tripura, smearing oneself with kumkum, aguru, camphor and musk, one should recite the mantra 100,000 times. This liberates one from great sins - Vamakeshvarimatam V, 8-10 There is a Shripuja Kramam old Telugu text which I have bought from Bala-Saraswathy Book depot, George town Chennai wherein an ancient puja format has been given for Mahatripurasundari.The kannada version is ridden with typographical errors and even content error.(It is very rare to see Kannada texts in Srividya, atleast that I know of, notable exception being this.Most of the texts are in Sanskrit,Telugu,Malayalam and Tamizh). This Upasana-Kramam has one Anandabhairava and Suradevi invocation into an Amrita-Kalasha and maybe you must consult your Gurunathar on the proper procedure.Initiations from one's own mother,unless the adhikaritwam resides solely in her, is not proper for this. In my opinion this ritual has been lifted from Gandharva Tantra and placed alongwith other worship modalities in the quaint book because in it Ananda-bhairava described as ten-armed, five-faced and having ten emblems and Suradevi similarly formed in his lap are to be worshipped inside the pot.The 'pot-worship' is then internalized by way of the -worshipper-worshipped-and the worship triune merging and this is the Ananda-Bhairava sthithi, all else is said to be maya.All other worship articles gain sanctity by this form of meditation, using the chanelling power of the associated mantras. Anandabhairava is also associated with sudha-devi in Shrikula. H-s-kSh-m-l-v-r-yUM AnandabhairavAya vaShaT ||H-s-h-kSh-m-l-v-r-yIM sudhAdevyai vauShaT ||aIM klIM sauH ||brahmANDa-rasa-saMbhUtam-asheSha-rasa-sambhavaM |ApUritaM mahA-pAtraM pIyUSha-rasam-Avaha ||akhaNDaika-rasAnanda-kare para-sudhAtmani |svachChanda-sphuraNaM mantraM nidehy-akula-rUpiNI ||akulasthaamR^itAkAre siddhi-j~nAna-kalebare |amR^itatvaM nidhehy asmin vastuni klinna-rUpiNI ||tad-rUpeNaika-rasyaM cha kR^itvA taistat-svarUpiNI |bhUtvA parAmR^itAkArA mayi chit-sphuraNaM kuru || It is thus that Ananda-bhairava along with his shakti Ananda-bhairavI is meditated upon and invoked in the shrI-kula system at the time of the offering of the scents and flowers (smArta practice) or kula-dravya (old kaula practice). The point of note here is that Ananda-bhairavI is explicitly identified with sudhA-devI, the ambrosial goddess and offers a clear parallel to parA of trika and its evolutes and amR^ita-shrI of the netra-tantra system. This is an indicator of one of the primary facets of the devI and also that of rudra in the ancestral tantrika system. Those who are conversant with both the vaidika and tantrika mantra-shAstra would of course recognize the even earlier precursor of this tantrika imagery as springing from an even earlier vaidika substratum. In Vindhya-Maahatmya, Sapthavimshathi patala(chapter 27) describes the Mahalakshmi Yantra wherein Anandabhairava is said to grant siddhi for the mantra sitting in the east side of the yanthra-dwara(the other four deities being Siddhinatha at the west,Kapala Bhairava at the south, and Ruru-Bhairava at the north).This text thus showcases Ananda Bhairava as a siddhi-giver. Adishankara in His description of Mooladhara deities pens thus: tavAdhare mUlE saha samayayA lAsyaparayAnavAtmAnam manye navarasa mahatandava naTamvubhAbhyAmEtabhya mudayavidhi muddishya dayayAsanAThAbhyamjajnE janaka jananeemajjagadidam O mother divine!I bow to Thy Lord Ananda bhairavaWho dwells in Thy mUlAdhArachakra.O mother divine!Thy Lord in the mUlAdhAra-chakraWho is very interested in dancingIn partnership with Thee,He as Ananda bhairavaAnd Thou samaya as Ananda bhairaviThe Ananda bhairava as navAtma andThy wonderful dance with nava rasA.O mother divine!Thou both come into unionWith compassion, and once againTo bring these worlds into existence,Which is melted into ashes,By the great overwhelming fire.O mother divine!I bow to such a divine pair,Ananda bhairava and his consortAnanda bhairavi in my pure heart. Here Ananda Bhairava is visualized by the pure yogi/yogini as a nude drunken form of Shiva burning with lust in the Muladharachakra and Ananda Bhairavi, the female consort of Ananda Bhairava as the nude drunken form of Divine Mother burning with sexual desire in the Mooladhara.The Nava-rasas or nine emotions like compassion,valour,wonder,laughter,thrill,fear,love,peace/kindness and weeping. Ananda Bhairava with these nine forms is generally construed as the 'Nava-Athma'. In this context our friend, Harsha Ramamurthy, writes thus which may interest you.This is regarding the relationship between Navathma and Sri Ananda Bhairava, which I have quoted from his blog verbatim below: "Sri Ananda Bhairava is called navAtma as he is characterized by nin called vyUhas. They are:1. kAla vyUha – the period signifying the summation of time, startingfrom the twinkling of an eye (of Amba which signifies creation) tillmahA praLaya (the great dissolution brought about by mahA Bhairava)2. kula vyUha – group of things which have form and color, based onwhich they can be grouped3. nAma vyUha – group of all objects/creatures identified with a name4. jnAna vyUha or bhAga vyUha – intelligence, which is of two formssavikalpa (mixed and changing) and nirvikalpa (pure and unchanging) orof the forms concrete and abstract5. chitta vyUha – consists of the group if five aspects related tomind-matter namely, ahaMkAra, chitta, buddhi, mahat and manas (orunmana instead of mahat according to some traditions)6. nAda vyUha – consists of rAga (desire), icChA (strong desire), krti(the mental conception of the action which can fructify the desire)and prayatna (the actual effort to accomplish the desire). These fourrespectively correspond to the four stages of nAda: parA, pashyantI,madhyamA and vykhari.7. bindu vyUha – consists of the group of six kula chakras, frommUlAdhAra to ajnA8. kalA vyUha – the group of 50 letters of the Sanskrit alphabet9. jIva vyUha – the group of all jIvas, who are bhoktrus or enjoyers,not aware of their identity with BrahmanAs the Lord manifests in the form of these nine groups, he is callednavAtman. As Amba and Bhagavan exhibit sameness in various aspects(the concept of sAmya is explained a little later), and arenon-different in essence, all upAdhi-s of Shiva apply equally to Ambaand hence she is also of the form of these nine vyUha-s(navAtmeshwarI). The concept of Srishthi according to the Kaulas ischiefly centered around these nine vyUhas:navAtmA bhairavo devaH bhuktimuktipradayakaH |paranandaparA shaktiH chidrUpAnandabhairavI ||tayoryadA sAmarasyaM jagadutpadyate tadA ||When Sri Bhairava and Sri Bhairavi unite in harmony with the desire toprocreate, the world comes into existence. Here, one needs tounderstand the concept of sheShi (essential or the primary) and sheSha(accessory or secondary). Due to equality of Shiva and Shakti(acceptable only to pUrva kaulas), the roles of sheSha and sheShi keeprotating between the two. During creation Amba assumes predominanceover Shiva and vice versa during dissolution. The first aspect of thisis indicated by the first verse of Saundaryalahari (shivaH shaktyAyukto yadi bhavati shaktaH prabhavitum). The second aspect where Ambaattains subservience or sheShatva is expressed in the namemahApralayasakShiNI and by Srimadacharya in kalyANa vrShTi stava(kalpopasamhrtiShu kalpita tANdavasya ….. sa sAkShiNI vijayate tavamUrtirekA). This is one interpretation of the name navAtman.Also, Mahadeva is said to manifest in eight forms: prthvI (earth), ap(water), tejo (fire), vAyu (wind), AkAsha (sky), sUrya (sun), Chandra(moon) and yajamAna (jIva). The original, resplendent form of theLord, which is the basis for these eight forms (mUlAdhiShThAnaswarUpa) forms the ninth form. As Amba is ever united with the Lord,these nine forms as equally applicable to her. Hence, both hold thetitles navAtmeshwara and navAtmeshwarI.There is also a third interpretation. The six kula chakras along withthe three granthi-s or knots (brahma, viShNu and rudra granthis). Asthe Lord is the Atman attained by transcending these nine, he isreferred to as navAtman. Needless to say, our lady comes to be callednavAtmikA as well." The concept that ambaa is pervading the whole universe immanently is elaborated in two shlokas (#34, 35) of Saundarya Lahiri by the Acharya.In this too there is a subtle reference to Ananda Bhairava by way of Navathma. sharIraM tvaM shambhoH shashi-mihira-vakshhoruha-yugaM tavAtmAnaM manye bhagavati navAtmAnaM anaghaM atah sheshhas-sheshhI-ity-ayam-ubhaya-sAdhAraNatayA sthitas-sambandho vAM sama-rasa-para-nanda-parayoH Bhagavati : Oh Goddess, Manye : I think tvaM : You shashi-mihira-vakshhoruha-yugaM: (who) have the Sun and the Moon as your breasts, shambhoH sharIraM : (are) the body of Shiva, anaghaM : (and) the spotless navAtmAnaM : (Ananda-bhairava, i.e. Shiva) who has nine facets (of presentation) tava AtmAnaM : (as) your AtmA. ataH : Therefore ayam sambandhaH : this relationship sheshhaH sheshhI iti : of `the accessory' and `the principal' vAM : between You two sama-rasa-parAnanda-parayoH : who are ParAnanda and ParA , the enjoyers of the same Infinite Bliss sthitaH : is poised ubhaya-sAdhAraNatayA : as a mutual common factor Specifically, this shloka tells us in its second line how She is the SheshhI and He is the Sheshha. Ishvara is nine-faceted – these nine facets starting with Time and ending with jIva.The nine facets referred to here areKAla, Kula, nAma, jnAna,citta,nAda,bindu, KalA and jIva.('Naada-bindu-kalaanvitam')That is the navAtmA that is mentioned in the shloka. For all of these the life giving shakti is ambaa. So She is the SharIrI or SheshhI.And Ishvara, who has the nine aspects, is Sheshha. II Hum Aanandabhairavaaya Vaushat II Yours Yogically, Shreeram Balijepalli Hreem Rajarajeshwari Paradevatha! Purity, Powers, Parabrahmam... Click to join Rajarajeshwari_Kalpataru Quote Share this post Link to post Share on other sites
