Selections from the shAkta upanishads- 2
anandhudli at HOTMAIL.COM
Fri Apr 24 13:24:10 CDT 1998
Continuing with the bahvR^icha upaniShad, the second passage, called
"chichchhakter-brahmAdisthAvarAntakAraNatvaM", it is affrimed that
the Power of Consciousness is the cause of everything in the
universe, beginning from BrahmA down to the inanimate objects,
such as mountains and stones. This Power of the Goddess creates
the gods, BrahmA, ViShNu, Rudra, etc., other celestial beings,
different types of life, and the inanimate objects. Everything was
born from Her.
The third passage is as follows:
saiShA parA shaktiH | saiShA shAmbhavI vidyA kAdividyeti vA
hAdividyeti vA sAdividyeti vA rahasyamomoM vAchi pratiShThA || 3 ||
She is the Supreme Power. She is the knowledge (vidyA) of Ishvara,
shambhu, which is the vidyA beginning with "ka", or the vidyA
beginning with "ha", or the vidyA beginning with "sa." She is the
secret AUM (nirguNa Brahman) within the word AUM.
Notes based on upaniShad brahma yogin's commentary:
1) Since the Power of Consciousness or devI manifests or projects
the world, She is the Supreme Power. In the expression, saiShA
parA shaktiH, She is being identified with the Supreme Power
that is the Power of Consciousness (chichchhakti).
2) shaM asmAtbhavatIti shaMbhuH - Shambhu is one who is the source
of happiness, or good. Shambhu is Ishvara who is the repository of
all vidyA's. The Goddess is these vidyAs of Ishvara.
3) She is the vidyA beginning with "ka" in the ShrIvidyA. This is
called the prathama-khaNDa of the shrIvidyA. It consists of
the syllables, ka, e, I, la, and hrIM.
4) She is the vidyA beginning with "ha" in the ShrIvidyA. This is
called the dvitIya-khaNDa. It consists of the syllables ,
ha, sa, ka, ha, la, and hrIM.
5) She is the vidyA beginning with "sa" in the ShrIvidyA. This,
called the tR^itIya-khaNDa, consists of the syllables,
sa, ka, la, and hrIM.
6) yadanadhikAriNe gopanIyatayA rahasyaM nirvisheShaM brahma -
The quality-less Brahman (nirguNa brahman) is called secret
because It should not be revealed to one who is not an
adhikArI, ie. not eligible to know about It.
7) tadabhedena turIyoMkArarUpiNI bhUtvA AUM vAchi oMkAraprabhava-
shabda-jAle tadarthabrahmAtmanA tiShThatIti AUM vAchi
Being non-different from the nirguNa Brahman and hence the
fourth aspect of AUM, She is present in all words as Brahman,
their meaning, the entire realm of words having originated from
AUM. Thus, She is called "AUM vAchi pratiShThA."
The devI is here being identified with the nirguNa Brahman. This
nirguNa Brahman is represented by the fourth aspect of AUM, as
per the mANDUkya upanishad, and also referred to in the first
passage of this upaniShad. All words originate from AUM. The
meaning or import of all words is Brahman alone. So the devI
is present in all words as their (true) meaning.
Therefore, the first AUM in the text " AUM AUM vAchi pratiShThA",
refers to the identification of the Goddess with nirguNa Brahman,
and the second expression, "AUM vAchi pratiShThA" refers to the
fact that She is present in all words as their import.
Get Your Private, Free Email at http://www.hotmail.com
More information about the Advaita-l mailing list