In today’s session, we will look into shlokas 34,35, and 36.
These shlOkAs deal with the svarUpaM of every single akSharA of K15.
अथ प्रत्यक्षरं स्वरूपमाह –
एकैकस्मिन् कर्मणि सृष्यादिविभेदतस्त्रिविधे ।
ब्रह्माद्या अधिपतयो भारत्यादिस्वशक्तिभिः सहिताः ॥ ३४
- ekaika – Every
- asmin – this
- karmaNi – actions
- sRuSTyAdi – Starting from SRuSHTi
- vibhEda trividhE – classified into three types (ShRuSti, sthiti, and saMhAraM)
- brahmAdyA adhipatayO – Starting with brahmA as the head
- bhAratyAdi svashaktibhiH sahitAH – Along with their shaktis (counterparts) starting with bhArati.
There are 3 tangible actions – SRuSHTi, sthiti and saMhAraM.
There are 3 Godheads responsible for these actions respectively – brahmA, viShNu, and rudrA
These 3 Godheads perform these actions because of their shaktIs/counterparts – bhArati, pRuThivI, and rudrANi.
ब्रह्मादयस्त्रयोऽभी भारत्याद्याश्च शक्त्यस्तिस्रः ।
प्रत्यक्षरस्वरूपाः शाक्तार्थे वक्ष्यमाणया रीत्या ॥ ३५
- brahmAdaya trayO&bhI – The three Godheads starting with brahmA
- bhAratyAdyashca shaktyaH trisrH – The three shaktis starting with bhArati
- prakSharasvarUpA – form the svarUpA for each of the akSharA of L15
- shAktyArthE vakShyamANa rItyA – In the way explained in the shaktyArtha. (In the second aMshaM of VR, bhAskararAyA will be explaining several meanings and one of the meanings will be shAktyArthaM. The reference to that is made here)
These two shlOkas simply appear like some coded stuff. He talks about 3 actions, 3 Gods and 3 Goddess and says they are the svarUpam of K15 as explained in ShAktArthaM. That’s it. How to interpret this? This is where his commentary comes handy.
सृष्टिकर्मं त्रिविधं – सृष्टिसृष्टिः सृष्टिस्थितिः सृष्टीसंहृतिश्चेति ।
He says each of these actions are of three types – SruSHTi in SRuShTi, Sthiti in SRuShTi, saMhAraM in SRhuShTi.
एवं स्थितिकर्मं – स्थितिसृष्टिः स्थितिस्थितिः स्थितिसंहृतिश्चेति ।
Similarly, there is SruShti in sthiti, sthiti in sthiti, saMhAraM in Sthiti.
एवं संहृतिकर्मापि संहृतिसृष्टिः संहृतिस्थिति संहृतिसंहृतिश्चेति ।
ALso, sRuSHTi in saMhAraM, sthiti in saMhAraM, and saMhAraM in saMhAraM.
अत्र प्रतित्रिकं ब्रह्मादयस्त्रयो ब्रह्मविष्णुरुद्रा भारतीपृथिवीरुद्राणीसहिता अधिपतयः ।
Here, the three groups of God and their Shaktis are – brahma, viShnu, rudrA and their shaktis – bhArati, pRuthivI, and rudrANi.
एवं च प्रथमकूटे – ककारो ब्रह्मण एव रूपान्तरम्, त्रिकोणा तु भारतीस्वरूपा, तुर्यः स्वरो विष्णुस्वरूपः, लकारः पृथिवीस्वरूपः, हकारो रुद्रस्वरूपः, रेफो रुद्राणीस्वरूपः, तुर्यः स्वरस्तु शान्ताम्बिक्त्मकमिथुन स्वरूपः ।
- evaM ca prathamakUTE – In the first kUTaM – vAgbhava kUTaM,
- kakArO – brahmANa eva svarUpAntaram – ka = brahmA
- trikONA tu bhAratI svarUpA – e = bhAratI
- turya svarO viShNusvarUpA – turya svarA is I = viShNu
- lakArO pRuthivI svarUpaH – la = pRuThivI
- hakArO rudrasvarUpaH – ha = rudra
- rEphO rudrANi – r = rudrANi
- turyaH svarastu -shAntAmbikAtmaka mithunaH svarUpaH – The I = shAntAmbikA mithuna svarUpA (combined form).
द्वितीयकूटे मध्यमहकारं परित्यज्य अवशिष्टाक्षरेष्वेषैव रीतिः ।
dvitiya kUTE – In the second kUTaM – kAmarAja kUTaM
madhyama hakAraM parityajya – remove the middle ha.
avashiShTa akSharaiH eSha eva rItiH – The remaining letters, assign the god and shaktis in the similar fashion.
- ha – brahmA
- sa – bhArati
- ka – viShNu
- la – pRuThivI
- ha – rudra
- ra – rudrANi
- i – shAntAmbikA
तृतीयकूटे तु द्वितीयकूटस्थपरित्यक्तहकारस्य ब्रह्मस्वरूपत्वाद्भारतीमारभ्यैव सकारेणारमभः ।
tRuTIya kUTE tu – In the third kUTa – shakti kUTA
dvitIya kUTastha pariyakta – The removed letter from the second kUTa
hakArasya – brahmasvarUpatvat = For that removed ha- assign brahma svarUpa
bhAratIM Arabhya eva sakArENArambhaH – Starting from sa, assign the devatAs starting from bhAratI.
- ha – brahmA
- sa – bhArati
- ka – viShNu
- la – pRuThivI
- ha – rudra
- ra – rudrANi
- i – shAntAmbikA
शक्तिकूटत्वेन शक्तेः प्राधान्येन प्रथमं निर्देशः ।
Why did we have to remove the ha and again add it in the third kUTaM ? Since shaktI kUTaM is shakti pradhAnA, sa is kept as the first letter.
तदेतदाह – शाक्तार्थे वक्ष्यमाणयेति ।
This is the shAktArtha as well. Before we move on to the meaning of the nAdam state, there is one thing I want to address.
There are books called bIja nikaNDu, mantra kOshaM etc where the various possible representation of each akSharA and what words can be used to indicate a particular akSharA are given.
For example, if we say indra, it typically represents the letter la. Similarly, if we say vAmAkShi, it typically represents the letter I. Also, turiyA, kAmakalA, parA, shakti will also point to the akSharA I. Conversely, if we have a mantrA and if we need to deduce a meaning for that, we will have to look into this kOShA to find what meaning could possibly fit into the context. You cannot simply take some bIjaM and say it is brahman or rudran etc without having a proper pramAnA for it.
There are some bIjams that are easily recognizable. For example, we know la is indra bIjaM or pRuthivI bIjaM. So, la in all the three kootaM representing pRuthivI totally makes sense.
sa is shakti bIjaM or sarasvati bIjaM too. So, sa representing bhArati in kAmarAja and shakti kUTam makes sense. Additionally, e is also called trikOnA or yOni bIjaM. This can represent creation. Since the power of creation is brahmAs shakti as bhArati, the E-kArA in vAghbhava kUTaM makes sense. ka is always brahma bIjaM. so that is easy to accept.
Now the confusions would come only in I-kArA which is kAmakalA or shakti or parA. Why is assigned to viShNU ?
Also, the ha is typically AkAsha bIjaM or shiva bIjaM. Why did this get assigned to brahmA in the kAmarAja kUTaM and shakti kUTaM ?
These kinds of questions should be asked and contemplated upon. BhAskararAyA would have addressed all these in his commentary typically. However, he was silent about all these and simply assigns and moves on. Either the reason must have been obvious in his generation or he must have remained silent for a reason.
Whatever might be the reason, these would entail deeper analysis of the mantra kOshAs. I am giving you a different dimension that is applied in even small things and how questioning will take you to deeper dimensions of tantra shAstrA.
अथावशिष्टानां बिन्द्वादीनां स्वरूपमाह –
Now let us look into the svarUpA of the remaining bindu, nAdaM, nAdAntaM, ardhacandrA, rOdhini, shakti, vyApikA, samAnA, unmani, and mahAbindu states.
नादाश्चक्रत्रितयत्रितयात्मानो विभावनीयाः स्युः ॥ ३६
- hRullEkhA – hRIM
- kAmakalA – I
- saparArdhakalA – (bindu)
- kuNDalini utthAH – also as kunDalini
- nAdAshcakra tritaya tritayAtmAnO vibhAvanIyAH – The nAdaM should be imagined as three three chakrAs.
Again, this shlOka appears to be coded and requires a proper commentary to understand what he is trying to convey. Thankfully, bhAskara’s commentary helps again.
अत्र प्रथमकूटे या हृल्लेखा, तदन्तर्गता या कामकला, तस्यां गुरुमुखैकवेद्या या सपार्धकला, सा वह्निकुण्डलिनी इत्युच्यते ।
atra prathama kUTE -In the first kUTa
hRullEkhA yA – The hRullekhA – hrIM or
tat antargatA kAmakalA yA – The inherent kAmakalA – which is the fourth svarA – I
tasyAM gurumukaikavEdyA sapArdhakalA – or saparArdhakalA which should be understood only through the Guru.
This saparArdhakalA is nothing but the bindu. I have already explained about this in an earlier shlOkA where I discussed about kAmakalA. I explained the meaning for hArdhaM. It is the same. saparArdha means – sa para – meaning the next letter after sa.. which is ha. So. saparArdhaM means hArdhaM. What is hArdhaM? ardhaM means half. So hArdhaM means half of ha.
How can we represent ha symbolically? As a visarga. If we want half of that? It would be just one dot. That is the bindu. So hArdhaM or saparArdhaM or kAmakalAbIjaM all means the bindu. Now he gives another statement here – this should be learnt only from the Guru. Remember, BhaskarA is giving away the entire rahasyaM of the K15 mantram itself in this book. When he has already decided to give away the rahasyA, why does he have to pause here and inform that this should be learnt from ones own Guru and cannot be revealed? That is the beauty of the bindu. Knowing the bindu is as good as knowing the brahman. This is dealt in kAmakalA vilAsaM. If Gurumandala anugrahaM is there, we will look into this granthA sometime in the future. Until then, let it continue to be a secret.
sA vahnikuNDalinI iti ucyatE – We all know that sUkShma svarUpaM is the sricakraM, sUkShmataraM is kAmakalA, and sUkShamtamam is kUNDalinI Herself.
So he started with the integrated hrIM at the end of each kUTaM. Then he addressed the inherent bIjaM which is the subtle layer – kAmakalA – IM. Then he went to the next subtle layer which is the bindu itself and calls that kUNDaliNI – parA state.
Since he is talking about the first kUTaM, he calls this vahnni kuNDalinI.
सैव द्वितीयकूटे सूर्यकुण्डलिनीति, तृतीयकूटे सोमकुण्डलिनीति च कथ्यते ।
sa eva dvitIya kUTE – Similarly, in the second kUTaM,
sUryakuNDalinI iti – It is called Surya kuNDalini
tRutIya kUTE – IN the third kUTaM,
sOmakUNDAlinI iti ca kathyatE – It is called sOma kUNDAlinI.
Why are they called so? We will see that explanation now.
बिन्द्वादिसमष्टिरूपो नादस्तु तत एवोत्पन्नो दीपशिखाग्रवर्तिकज्जललेखावत् ।
bindvAdi – Starting from bindu
samaShTirUpO – The combined forms
nAdastu tataH – called nAdaM
tata evOtpannO – are formed like
dIpa shikhAgra – within the lamp jyOti (light)
vartikajjvalalEkhAvat – at the tip of the vartikA – wick – a dye is formed – mai – that black dye
Similarly, everything gets formed from this bindu only. Which bindu are we referring here? hArdha bindu – not the bindu, nAdaM, nAdAntanta states.
एवं चानाहतमारभ्योत्थितो नादः, त्रैलोक्यमोहन-सर्वाशापरिपूरक-सर्वसंक्षोभणचक्रत्रयस्य त्रिविध सृष्टिरूपस्यापरं रूपम्; भ्रूमध्यमारभ्योत्थितो नादः, सर्वसौभाग्यदायक-सर्वार्थसाधक-सर्वरक्षाकरचक्रत्रयस्य त्रिविधस्थितिरूपस्यापरं रूपम्; बिन्दुस्थानमारभ्योत्थितो नादः सर्वरोगहर-सर्वसिद्धिप्रद-सर्वानन्दमय चक्रत्रयस्य संहृतित्रयरूपस्यापरं रूपमिति विभावनीयाः ।
Now that he has categorized the kunDAlinI for three different states, we all know how the sricakrA is also categorized between these states –
- first three chakrAs (trailOkya mOhanaM, sarvAshAparipUrakaM, sarvasaMkShObhaNam) – for the vAgbhava kUTaM – vahni kuNDalinI
- middle three (sarvasaubhAgya dAyakaM, sarvArtha sAdhakaM, and sarvarakShAkaram) for kAmarAja kUTaM – sUrya kUNDalinI
- final three (sarvarOgaharaM, sarvasiddhipradaM, and sarvAnandamayAM) for shakti kUTaM – sOma kUNDalinI
Now, he says the nAdaM from the first vAghbhavA would go from anAhatA to AjnA.
The nAdaM from the second kAmarAjA would go from AjnA to bindU.
The nAdaM from shaktI kUTaM would go from bindU to mahAbindU.
Thus the three nAdaMs together would pierce all the chakrAs 16 chakrAs. (There is also a ShODasha AvaraNa pUjA corresponding to this which is performed by samayAcArins and daNDa sanyAsIs as explained in the tantra shAstrA called yatidaNDaishvarya vidhAnaM). Depending on the state of the ShishyA, these will be revealed at the appropriate time.
With this we complete the meaning for the three shlOkAs and saw the svarUpaM for each of the K15 akSharAs. In the process we also touched upon the shAktArthaM.
Now, he is going to address what should be our bhAvanA during our japakAlaM.
He splits this into 3 different bhAvaM – avasthA pa~jcakam, shUnya ShaTkaM, and viShuvasaptakaM – meanings 5 avastAs, 6 shUnyAs, and 7 viShuvas. We will see each of those correspondingly in the next three sessions. bhAskarA covers these in 16 shlOkAs. With that the first aMsaM will be completed. We will be completing the first aMsham of VR in 3 more sessions.