krishnarao.lanka at gmail.com
Sun Aug 6 11:18:21 CDT 2006
>From :-- sriparasukhanandanatha
Date :--August 06 06
According to the guru mantra the guru was addressed as
"swarUpa nirUpaNa hEtuh". It means that he is
imparting some knowledge in you by initiating a mantra, which is
significative of one of your previous forms and names(swarUpa)
and make you perceive who actually you are. So all the mantras obtained
from the Sriguru would be serving the same the purpose..
Each and every one of the 1008 names (or 300 names or the
108 names) of Sri lalita is indeed a mantra, that too
reveals our own identity. So while studying any of the "sahasranAma" we
should not forget that it is also an indication of our
own identity/self. With this view in mind, if we analyze the name "panca
prEtasanAsInA", to my knowledge I understand
it as follows.
The result of all the deeds of ones previous births either
good or bad, after having precipitated, piled up together and
Solidified and take the form of the "muKya prANa".
The prankish mahAmAyA, in the form of the breath factor, chasing the
individual (jiiva), taking the form of so and so bodies,
to suject him to experience the consequences of his own 'karma'.
This breath factor (prANaSakti) itself is taking the form of the 'mind' for
experiencing different kinds of the 'karma' results
and also encouraging the jeeva for new kinds of 'karma's also.
Only because of this "prANaSakti" the physical bodies and the sense organs
were being created and nurtured. All the Sritis
are describing this 'prANaSakti' as the very image of 'paramAtma'.
The Sritis and purANAs have in several places, addressed all
the sense organs (like, speech vision, hearing, smelling
and touch) with the word "dEvA"s. All these sense organs are surviving in
subordination of the 'muKya prANa' only
It means, that all these sense organs are capable of performing their duties
only in connection with the 'muKya prANa'.
Because this 'muKya prANa' is extending into all the sense organs and
keeping them all sustaining, the vEda and Upanishads
have greeted this, with the word "vasiShTa".
"yasmin va utkrAnta idam SarIram pApI yo manyatE sa vO vasishTah"
Soon after the muKya prANa goes out of the body, the body becomes
untouchable. So ordained by the brahmadEva, they say.
"saindhavah ShadwISaS SankUn sambrihE dEvam,haivEmAn prANan sambabarha ||"
While the muKyaprANa is leaving away all these sense organs behind, it
looks like a saInDava horse going out digging away the
hoof-binding plugs, it deprives all the powers of the sense organs and make
them all incompetent.
"mrityuh SramO BhUtwOpayEmE ttAnyApnOt tAnyAptwA mrityur avArundha
tasmAt ChrAmyatyeva vAk SrAmyati cakShuh srAmyati SrOtram aDhEmam Eva
n2A ApnO dyO2yam madhyamah prANastAni j~nAtum daddhrirE, ayam vai nah
yah sancarancAsancaramSca na vyadhatE 2dhO na riShyati | hantAsyaiva
sarvE rUpam asAmEti ta Etasyaiva nA22KyAyantE prANA iti ||"
Once upon a time all the sense organs started quarrelling among
themselves claiming itself as the most important essential
Organ for the body, and began to show their audacity to exhibit their powers
by constantly talking, constantly seeing, constantly hearing,
constantly smelling, constantly tasting and constantly touching etc. Then
the mrityu (death) taking the form of fatigue/weariness,
approached those organs and put an impediment for their audacity, and made
them all inefficient for any further. Only the muKyapraNa
was far from the reach of the mrityu, and continuing its constant motile
activity. It was not effected with any kind of weariness or
tiredness in her. It remained indestructible and undistorted. Seeing this,
the sense organs identified themselves with the muKya prANa
and adopted to their names as "prANa" for them also. In this way, being
dependable for all others and also independent by itself
without depending on any others, the Sritis have praised the muKya prANa in
" twam candrika SaSini tigma rucau ruci stwm
Twam cEtanAsi puruShE pavanE balam twam |
Twam swAdutAsi salilE SiKini twamUshmA
nissAramEva niKilam twadritE yadi syAt ||"
"Om tad brahmA, Om tad vAyuh, Om tadAtma, Om tat satyam, Om tat sarvam,
Om tat purOr namah |
antaScarati BhUtEShu guhAyAm viSwa mUrtiShu twam yaj~na stwam
vaShatkAra mindra stwam
rudra stwam, viShNu stwam, brahmA twam prajApatih, twam tadApa
ApOjyOtii rasO~mritam ||"
How much there is the viSwa (universe) in the form of agni, sUrya, parjanya,
vidyud vAyu, indra, AkASa Adi pancaBhUta, sOma,
sat, asat, Amrita, caturvEda, nama rUpa kriyA swarUpa that every thing is
the configuration of this prANa Sakti only. Just like the
central hub of the chariot's wheel, it is the self and soul for whole of
this universe. It is the creator of the forms of HiranyagarBha
and virAt, It is the creator of the four kinds of jarAyuja etc.,living
beings. All the mantras that appease the gods in the form of
"swAha, swdhA etc., All are her perceptual structures only. Everything in
all the three worlds are its entity and every thing is under
her thralldom only.
I am writing all this because one should have the
complete understanding of the important roll occupied by this
prANa Sakti before trying to understand the panca prEtAsanAsiina.
Just as an image appeared in the mirror by the contact
of a gross body, this prANaSakti was also reflected from the
contact of the satya swarUpa paramAtma. Just how the image object will not
have any difference from the physical subject,
this prANa also will not have any difference wit paramAtma at all. It always
keeps its sanctuary with the paramAtma just as the
image in the mirror always remains with the gross subject. It is very
difficult to understand this prANa unless having the mercy of nArayana,
( from where the parampara started.)
"na karmaNA prajayA dhanEna tyAgenaikE amritatwa mAnaSuh"
The wise people always take the shelter of the praNava, which is the real
form of nArayaNa and by the grace/mercy of the guru
and the SAstra they are able to realize this spirit of self. He who has, in
this way, realizes/identifies that his own self (prAna Sakti) is
the real Brahman, is becoming brahman himself and becomes venerable by all.
That great man only deserves to be called as "guru"
He is really greater by indueing the body which is immortal, divine and real
brahma itself. than ones own father who has endowed the
perishable body and riches,
This prANaSakti, being the result product of ones own good and bad deeds,
originated from the paramAtma itself, roaming from
one body to another, is acting as the promoter of all the creation of this
This prANaSakti itself is the so called "praNava", which is also called
"hamsa', and that 'hamsa'is being praised by all the scriptures
as the symbolic representation of Sriguru, who is the "swarUpa nirUpaNa
hEtuh". The perpetual and uninterruptedly long continuing
lore of learning vidya by the disciples and their disciples right from
nArAyaNa down to the srIguru is called "gurupadam", and that
itself is also called "gurupAduka". This gurupAdukA mantra is the one which
is being initiated by the Sriguru first of all, before initiating
any other mantra to the disciple. Without the initiation of gurupAduka and
without meditating upon gurupAduka in the beginning,
no mantra will give any desired results.
Just as the alphabets of a mantra represent the subtle body of the deity,
this mantra also represents to the replica of the
gurupAdukA swarUpa paramAtma and becoming the 'mOhAndhkAra Bhaskara' and
doing "j~nAnAnjana SalAkayA
cakShu runmeelanam". "nija guru caraNa dhyana yOgah prayAgah"
Several of the scholars repeatedly say that by meditating Sriguru
pAduka mantra in the form of ones own prANa sakti (breath)
itself is brahma vidya. This mantra was described as "panca mantra samaShti
rUpini", because it penetrates through all the five
jAgrat, swapna, suShupti, turiiya, turiiyAtiita avasthAs.
"GurUpa sadanasya tatwa j~nAnakatwat pradhamam,sakala mantrAdhiShTatri
dEvataapara rUpam." So says BhAskararAya.
"nEtradi jAlakOpAnte hrit padmAsana liilaya
vAram vAram twayA dEvi rUpAdi madhu sEvyatE ||"
This prANaSakti is sitting in the hridaya padma as its seat and enjoying the
impressions of the external world in five phases.
"BhUtalE kimadha kim gavAmkulE
Din~gmuKEShu kimadhO kimambarE |
Kim tato^pyupari sarvataSca kim
Dr^iSyasE tadapi kim na mr*iShyasE ||
They are, in the beginning it strolls/roams in the fields of the sensory
objects in the name of " BhUcari ", then it enters into the sensory organs
viz., eyes, ears, nose, tongue and the tactile refluxes in the name of "
gOcarI ", then it goes into the four fields of the "antahkaraNa"
viz., manas, buddhi, citta and ahamkara. While dwelling in those fields, it
is called "dikcarI ". Then it inherits the individual in the name of
' KEcarI " as the understanding phenomina. Finally, it identifies with the
almighty as its " citCakti". This Sakti is called " vAmESwarI ",
the one which is emanating out all the five elements as the first seeds of
all the creation.
This " vAmEswarI " has become the cause for " avakASa
dhwanikAritwam " which reverberated in the gap space (AkASa)
in the all pervading sarva vyApaka paramAtma. Within that space itself it
performed " calana sanjiivanata " exhibiting the mobile life principle.
Then it manifested itself magnificiently glowing with light and heat to
establish the vitality. (pAcaka dAhakatwam).Then started melting into
a liquid condition. a delightful state from the knowledge that the efforts
for creation of the world are going to be fruitful. That knowledge itself
is "prANa". ("prAk samvit prANE pariNata") and finally it materializes
into a solid world. (kATinya dhArakatwam)
" vidyEti mAtrika piiTam tat pArdhivam udAhritam |
manDalam kunDalii piiTam tadApyam parikiirtitam ||
mantra samj~nam kriyA piiTam taijasam tat prakiirtitam |
j~nAna piiTam tu mudra aKyam tad vAyavyam surESwari ||
parEcCha muKato vyOma piiTatwenEha nA dritam |
tan mUlasyOpacArasya bAhyasyABhAvatah priyE ||"
" itTamEkaiva pancAtmarUpENa sPurati swatah
Swa BhAvam prakaTiikartum yA dEvii tAm aham SrayE ||"
She is only one, but appears in different manifestations to perform five
different activities (panca krityAh).
Whole of the above mentioned is called "kundalini". "buddhi rUpA
kundalinii". Kundalini means wisdom; and the
personification of wisdom is none else but 'SrIguru'.
"cidwat tacCakti sankOcAt malAvritah samsArI | tadhApi tadwat panca
krityAni karOti ||"
The samsAri jiiva who is in fact Siva himself with impoverished citCakti
considering himself as different from Siva, is performing
Panca krityAs in a different way. They are, ABhAsana, rakti, vimarSanA,
biijAvasthapanA and vilApanA. These are all extrovert
qualities. The SrIguru is the one who ascends (takes control) upon these
qualities and converting them into the five activities (panca krityAh)
of paramESwara as sriShTi, sthiti, samhAra, tirOdhAna and anugraha.
"pUjA hOmam kramas caryA vratam SAstra niShEvaNah
tapO dhyAnam japah Saucam tatwahiinasya niShPalam||"
Please excuse me if I have exceeded any limits while elaborating
More information about the Advaita-l mailing list