Kulangana   1 comment

Sri Matre Namaha

Kulangana – The Ninety Second name in Lalitha Sahasranamam.


Kulam ( pativrtyadigunarasisilovamsah) tat sambandhin-yangana

She who is like Srividya known only to one whom it belongs

She is a woman belonging to (a chaste) family. Kula = the chaste family, i.e., observing right conduct. Angana is a chaste, noble lady. She is a woman not easily seen (Gupta). She is kept behind the curtain of avidya. So she prefers private worship. The Kularnava says, this Sambhavi vidya is protected like a respectable lady.

She hails from the family of chaste women. Such women protect the honor of the lineage they hail from and protect the lineage of the families of their husband as well. In another interpretation, such women cannot be seen much in public and Lalithambigai is protected by the veil of ‘avidya’ or ignorance. SL 9 says ‘in sahasrara you conjoin with your husband Shiva secretively’. Such is the interpretation of Shankara for the chaste women. Sri vidya ritual worship is considered as the most secretive. This ritual is called ‘navavarana pooja’. If this is done is the right way, it will surely bestow everything on earth to the person who does this worship. Most of the navavarana poojas performed today is purely for pomp and vanity. Pomp and vanity have no place in the worship of Lalithambigai. Secondly, there are many deviations from the prescribed rituals. Any ritual done not according to the prescribed methods does not yield results. For the sake of convenience nothing can be compromised in rituals.

Sri vidya is God’s science of the universe.Sri Vidya is not like mastering any of the sciences, it is mastering one’s own self. It is God’s science of the universe, God’s science of self-knowledge, that very self-knowledge where God within us also knows Herself.

One of the first principles in Sri Vidya is that your individual self cannot be separated from the universal principles. In studying universal principles of any science, you must first be studying yourself. And the application of those principles must first be directed towards yourself so that you cannot study physics or chemistry without first studying yourself. This would make no sense to an average student of physics and chemistry, but, what about biochemistry? You see there a relationship between what you consider to be your individual self, mere body, and the constituents of the world. At least you see the connection between what is happening in you and what is happening in the test tube. Without understanding that link there can be neither biochemistry nor pharmacology. Sri-Vidya is thus a science of connections. The connections are realized not through writing research papers on them. But through processes of concentration, contemplation, meditation one achieves an assimilation of the universe and oneself.

God’s energy, capacity, potentiality is three-fold; iccha, jñana, kriya. These are the three shaktis: iccha-shakti, jñana shakti, kriya-shakti, respectively the energy called will, knowledge,and action. In that which you know to be self; in that which you know the self that is God; in that which you know to be the universe that is God, that is in God. In God that is the universe, God that is in the universe, God that is in you, God that is you. These sentences must not be taken in a sequence, for if you depend on sequence of thoughts, then you will never reach that knowledge which in the yoga sutras is called a-krama, knowledge without sequence, simultaneous; flash of lightning, of truth; as knowledge in which these principles are not studied in a logical sequence, through an intellectual process but all of them flash as one.–(See Yoga-sutras III. 54)

When this, God’s science of creation, maintenance and dissolution, through his power called will, knowledge and action, is absorbed, assimilated, is fully realized by the yogi he is then the master of Sri Vidya. Even these words are sequential, for the language fails here. Sri Vidya is the science of energy fields of the metaphysical universe. The energy fields that are non-sentient and the energy fields that are sentient; the energy fields that know themselves to be, the sentient ones, and the energy fields that do not know themselves to be or whose degree of knowing is somewhat reduced. When these energy fields are seen as parts of a single assimilated whole, then you begin to understand Sri Vidya, and that the microcosm and the macrocosm; the pinda and brahmanda; the shape and form on one hand and linga, that is your subtle body, your operative self, and the egg of God, the ovum that is the universe: all these are inseperable.Sri Vidya begins where quantum physics ends. The contemporary philosophers of science have reached a cul de sac, and do not seem to know where to go from there because they are presented with enigmas, the gigantic, vast and majestic koans, the mysteries of the universe in a jyotir-bindu, a pinpoint of light that is infinitesimal. Infinitesimal because the space has not yet been created, therefore it has no location because locations are in space.

Jyotir-bindu, the pinpoint of light, explodes, expands; for this very pinpoint of light is also the nada-bindu, the pinpoint of sound.Another word for the pinpoint of light is tejo-bindu. Among the Upanishads there are four upanishads whose names have the word bindu in them. Elsewhere, I have given the etymology of the word bindu:that which one must burst through; that which must explode; that which must burst; and that, I repeat,which one must burst through. That is the meaning of the word point, which is cognate to or is derived from the word bindu. The word bindu is derived from the verb root bhid or bhind, to burst, to break through. It means to explode like the explosion of an atom so that we may burst through the atomic particle and come to the next dimension of energy.

Thus, Sri Vidya begins where the current understanding of quantum physics ends. It is the science of sciences, the mega-science. Wherever there is a study of points, lines, configurations, graphs, charts, it is part of Sri Vidya. Wherever we study forms as fields of energy, it is Sri Vidya. But it is experienced only with the assimilation of these principles into our consciousness; not in intellectual process, but in our very being, in our very essence; so that our essence is not seen apart from the ever expanding and contracting universe.

Therefore, Sri Vidya cannot be learned as a series of drawings alone, the drawing of a yantra. It has to be learned as concentration on the points within.If you take diagrams of the chakras within our personality, and superimpose them one upon the other, it becomes the internal Sri Yantra. It is not by drawing on paper that one will learn Sri Yantra. It is by doing the drawings within. That is why it is such a long process. The mastery of the points and the expansions and contractions can take a hundred lifetimes.

One one hand, Sri Vidya is a science of internal energy fields, where all the fields become one composite field. This entire field is drawn into a single pinpoint of concentration, the point becoming the centre–not the centre of something–but of itself within itself, as well as the point from which the expansion occurs.It is at these points within the centres of the chakras that the forces in the universe that have been ejected from the original point of light, meet and merge in us. By entering into those points with our entire mind and bursting through them like an atomic explosion do we thereby become one with the expansion in the universe. That is called cosmic consciousness, the awareness of virat, the vision that Krishna gave to Arjuna, the vision that Yama granted to Nachiketas.

In the Tantras it is said that one cannot learn music without the study of dance. One cannot learn dance without sculpture. One cannot learn sculpture without architecture. One cannot learn architecture without music. One cannot learn music without architecture. One cannot learn architecture without sculpture.One cannot learn sculpture without dance. One cannot learn dance without music. For architecture is forms; it is solid music; music in solids; music cubed. Music can be seen as graphs; arising and falling of lines and energies. Make them into three dimensional solids, it becomes architecture. The body of architecture is dance. The relationship of dance and architecture is in sculpture. That is why some of the most profound works of architecture in India were sculpted out of mountains. One can still visit these two-story, three-story monasteries simply sculpted out of the mountains without a single piece of masonry in which the pillars constitute intricate dancing figures as part of that sculpture.

This composite vision of art is part of Sri Vidya. And then one needs to see the entire universe as architecture and God as the architect. See the entire universe as music and dance, as we see in the dance of Shiva. All that is part of Sri Vidya, it is a great, grand vision. No, not vision. Not imagination. But, the image of reality.

The ordinary chessboard is a yantra, part of Sri Yantra. It is a simplified bhu-pura, the earth-city, the earth as a city in which all the patterns are taking place, divided into 64 subsquares. So also in the tradition of yoga we speak of 64 yoginis, which are principles of establishing relationships between squares and cubes. Establishing relationships between arithmetical squares and cubes on one hand and geometric squares and cubes on the other through the process of seed mathematics is a part of understanding the mathematics of the universe as architecture. The sanskrit word used also in the current,modern Indian education system for algebra is bija ganita, seed mathematics in which signs play a role like that of bija-mantras.

So, into how many areas can we enter, altogether, simultaneously, and see the relationships? How is it that without the aid of the computer in the ancient times one could figure out the number of rice grains?

One of the origins of the chessboard, is that a king offered to the priest/mathematician as much rice as he wanted. The priest said: “Oh, one grain of rice on one square of the chessboard, then double that one on the second square, then double that on the third square, and so on.” The king could not fulfill the demand because the figure reaches more than the amount of rice that can cover the whole earth. Or even more than all the number of atoms in the universe. The game of chess has more possible moves than all the atoms in the whole universe. How were these calculations made? On a square board, divided into 64,what is the relation between the four corners of the square and the figure 64?

When you begin to see these relationships, then you immediately begin to drop the relationships, because relationships are between two. Until the number two is dropped, the unity will not be established. Without that unity, the merger of consciousness into the pinpoint of light will not occur. Until one sees it all into that single pinpoint of light you will not understand that the universe actually is not even expansion of the pinpoint of light, but rather replication, the same point occurring again and again and again. The same one point. And the point, having occurred so many times, having replicated itself,identical to the very original pinpoint, becomes a light, becomes a ray, becomes a line, becomes a ripple,becomes a figure.So,the scienceof mankind and science of the god’s is masked by our ignorance remove this veil then srividya is visible and with that the unknown also becomes known.

Previous Ninty Oneth Name Kulasanketa-palini                                         Next Ninety Third Name Kulantastha

Posted February 2, 2012 by UdayaBhaaskarBulusu

One response to “Kulangana

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