Chidagnikundasambhutha   52 comments

Sri Matre Namaha

Chidagnikundasambhutha – The fourth name in Lalitha Sahasranamam.

Born from the Pit of the Fire of Consciousness.

Burns out ignorance and confers Immortality.

She who rose from the fire of knowledge and is the ultimate truth.

Cidevaagnikuntam tatra samyak bhuta – Cidagnikuntasambuta

Cid= pure Bramhan and Bramhan is the altar of the fire as he dispels the darkness of avidya (ignorance) by initiating “cit” (consciousness)

Agnikuntam eva cit tasya kundat sammbuta

She is the conqueror of ignorance = Ajajetri

She is the forest fire to the forest of sins= Paparanyadavanala

The divine mother manifested from the fire-pit of supreme knowledge.

According to Lalitopakhyanam, Mahasambu ordered all the gods to gather to conduct this MahaYajna and from the fire of that yagna manifested Lalita, hence cidagnikuntasambuta.

Chit+agni kunda+sambhutha. Chit means the nirguna Brahman or the Brahman without attributes. Agni kunda means a fire altar, in which fire sacrifices are done by giving oblations. Sambhutha means born. Agni kunda or the fire altar means the dispeller of darkness. Darkness means lack of knowledge or ignorance which is called avidya. This should not be interpreted as the one who was born out of the fire. She is the supreme consciousness that dispels ignorance. She dispels ignorance by being in the form of pure consciousness that burns within dispelling the darkness of maya. It means, “Like a fire turning the fire logs into ashes, the fire of knowledge burns to ashes all the karmas (sarva karmani).” Complete knowledge of the pure Brahman residing within destroys all our karmas whether good or bad. We have seen that we should have nil balance in karmic account to avoid further births.

In the beginning (of course that was not ever there) when by that time, the three gunAs, sattwa, rajas and thamas were not yet separated, only the Siva was existing as a nonexistent subject. He was then a nameless and formless one and just a sthAnu swaroopa only. In fact he is all knowing sarvajna and all powerful sarvasakthimAn. Among all other sakthis, the chitchakthi occupies the prominent and eternally inseparable status in/with him. She flashed a feeling of I`ness (aham) into Siva`s memory and by that, Siva was subjected to have a desire for something else as a company.

“SivaparAyai namah”

The moment when the chitchakti has appeared out to influence Siva, the bindu chakra in the brahmarandhra has formed shape like a small spot to denote as ‘siva sakthi sAmarasya’, but as Siva was polluted with a desire in his mind , forgetting that he himself is all affluent, had to fall down to the state of an ordinary human being

“JnAninAmapi chEthAmsi dEvI hagavatE hi sA

mOhAya mahAmAyA prayacchathi”

Soon after the desire erupted in Siva`s mind, the chitchakti showed in front of him, like a mirror, his own image only in the form of external huge universe.

Every thing happened simultaneously at a time, when the bindu chakra has manifested, the remaining all other charkas also have emerged out spontaneously.

“sUnyAkAsAd visargAnthat bindu praspanda samvidah

prasrutham viswa laharE sthAnam mAtru trayAthmakam”||

The Siva with all his human qualities and weaknesses has fallen dow to the mooladhAra charka and is weeping loudly for the salvation.

“rOravEthi mahAdEivo martyAgm Aviveisa”

So long as the chitchakthi is remaining in the bindu charka as the soul and spirit of siva is called “chit”. But when it looks out extrovertly towards the universe, it is called “chittam”. The chitchakti is so powerful to make all the people to remain extrovertly always and keep them entangled with the worldly fetters for ever. She can also make a few dhErAs to turn their vision inwards introvertly and help him realize his original form (swa swaroopa) so that achieve total liberation.

That is why, stricken with sympathy for the cries of Siva, she came down all the way and manifested herself in the swAdhisthAna charka as the thinking principle (chitchakthi ie., jnAna sakthi) to enable Siva to realize who he is/was.

Siva who is the ever existent being (Sat swaroopa/bhuuh) is now taking shelter in the Bhuu thatwa. The chit (GnAna sakthi) is similar to a kind of fire (gnAnAgni) has now occupied the agnimandala swAdhisthAna charka.

“chithireva viswa grasana sElatwat vahnih”

The triangular shaped kulakunda is an agni charka. When it is energized and inflamed by the prAna sakthi and expanded into a six faced vishuva charka, it is called as adhah kundalini. This is a kind of epitome of the human being who is restlessly tottering in the worldly affairs, but searching ways to escape from this unending cycle of births and deaths. This is the first stage for the seeker of liberation.

SwAdhisthAnam is a six peteled lotus like pool or a dip in which the serpent like (because it is living on prAna vaAyu we breath as its diet) pranava coiled round in three and a half twists. This pranava (A,U,Ma and nAda ardha bindu) could be the only means for the salvation for any one.

The shodasAkshari vidya, which was initiated by the sreeguru, (which was mentioned in my previous mail as sreemat simhAsaneswari) which was described as “pancha pranava dwirEpha nalini” is none other than the five faced Siva himself. Here the pancha pranavaAs are, sreem, hreem, kleem, aim and sowh and the “DwirEphas” are the two ‘ra kArAs'(agni beejas), hreem and sreem behind the suddha pranava (omkAra), Om kAra can be taken as the bindu and hreem and sreem are the twin bindus of the visarga, ultimately forming as the “kAma kala”, which is the real and only way for the total liberation.

“DOshair na jnAyase hari harAdibhirapyapAra”.

It is impossible to understand her even by Brahma, Vishnu or Siva so long as they are polluted in their minds.

Summerising the whole, the chitchakthi which was the thinking faculty of Siva, made Siva himself a subject for a desire and a long for something else and fall down to the muulAdhAra chakra in the status of an ordinary human being. “GnAnam bandhah”. But out of mercy upon his miserable condition, she came down all the way to the agnimandala swAdhisthAna kula kunda in the form of the pranava kundalini to remind Siva of his real swa-swarUpa and elevate him up to the brahmarandhra, his real abode.

Here the chidagni kunda is the kulakunda and the devine mother`s manifestation as kundalini should be taken as the meaning for sambhoota, because she never takes any birth at all.

“The yogi also realizes that the knower, the instrument of knowing and the known are one, himself, the seer. Like a pure transparent jewel, he reflects an unsullied purity.

With refinement, the consciousness becomes highly sensitive, choiceless, stainless and pure. The perceiver, the instrument of perception and the perceived object, clearly reflected, are nothing but the seer. Like an object reflected flawlessly in a clean mirror, the perceiver, the perceived and the instrument are reflected in one. This transparent reflecting quality of consciousness is termed samapatti, which means assumption of the original form of the seer.

Patanjali’s description of samapatti underlines the subtle distinction between yoga, samadhi and samapatti. Yoga is the employment of the means to reach samadhi. Samadhi is profound meditation, total absorption. Samapatti is the balanced state of mind of the seer who, having attained samadhi, radiates his own pure state. Yoga and samadhi, in other words, can be regarded as practices; samapatti the state towards which they lead.

When all the fluctuations of mind’s sattvic, rajasic and tamasic nature reach an end, mind ceases to gather and transmit information, and citta is like the still, clear water of a calm lake. It transforms itself to the level of the seer, and reflects its purity without refraction. Like a transparent jewel, it becomes at once the knower, the instrument of knowing and the object known. Thus the sadhaka experiences the true state of the soul.”

“Through repeated practice, Knowledge purifies the embodied soul stained by ignorance, and then itself disappears, as the powder of the kataka-nut disappears after it has cleansed muddy water.

Repeated practice — Long and uninterrupted meditation on Brahman, which firmly stamps a man’s consciousness with the knowledge of his true divine nature.

Knowledge — That is to say, Self-Knowledge, which makes man realize that he is not a doer or an experiencer but the all-pervading Brahman, Existence-Knowledge-Bliss Absolute.

Purifies — Of such illusory ideas as birth and death, happiness and unhappiness, which are falsely superimposed upon Self.

Embodied soul — The Self, through ignorance, seems to be embodied.

Stained — As a result of ignorance such finite ideas as “I,” “me,” and “mine” superimposed upon Self.

Ignorance — Maya, avidya, and ajnana are terms of Vedanta philosophy usually translated by such words as ignorance, nescience, and illusion. They generally denote the same thing. Through ignorance, the Vedantic philosopher contends, the non-dual Brahman appears to have become the manifold universe; the Absolute, the relative. Ignorance has no absolute existence, for it disappears when one attains the Knowledge of Brahman. But it is not non-existent, like the son of a barren woman, for it is the cause of the names and forms of the sense-perceived universe. It cannot be described as either real or unreal, or both real and unreal; as one with Brahman or other than Brahman; as either corporeal or incorporeal, or as both corporeal and incorporeal. The real nature of ignorance is inscrutable, since the mind through which one understand it is itself a product of ignorance. It is without beginning, for time itself is an effect of ignorance; but it has an end, for it disappears when one attains Knowledge. It cannot be either proved or disproved by reason, since human reasoning is tainted by ignorance. Ignorance manifests itself in the relative world through the three gunas, or attributes, known as sattva (harmony), rajas (passion or activity), and tamas (inertia.)

Itself disappears — Thus there is no possibility of the existence of a second entity besides the Self.

Kataka-nut — A nut used in India to purify water.

Muddy — Mud is a foreign element; it is not a natural ingredient of water. Likewise, all finite ideas associated with the Self are foreign to It.

The knowledge which is the instrument disappears into Knowledge, the Goal, the Self.”

In my Humble opinion, I believe that she in fact does bring clarity through surrender. And surrender is made possible when that avidya that you control everything is conquered. She has indeed done her job in making me realize day by day how much control I have, right now zip, zero, nada….

Previous Third Name Srimath simhaneshwari Next Fifth Name Devakaryasamudyata


Posted August 2, 2011 by UdayaBhaaskarBulusu

52 responses to “Chidagnikundasambhutha

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