Nirguna   Leave a comment

Sri Matre Namaha

Nirguna – The One Hundred & Thirty Nineth name in Lalitha Sahasranamam.

navidyate gunah yasyam sa

She who is beyond any characteristics

She who is free from qualities. The qualities are connected with the body; hence they are absent in what belongs to consciousness (chit).

She is unconditioned with gunas. Guna means satva, rajo and tamo gunas. These gunas are responsible for the formation of gross body and originate from ‘Prakrti’ (the source of objectivity) which is also known as maya. Please recall ‘maha maya svarupini’ that we have discussed earlier. Please use google search in the sidebar to know more about this. Since She does not have a gross body She is called nirguna. The Brahman alone is without gunas, as Brahman does not have a gross form.

Svetashvatara Upanishad VI.11 says ‘ekah devah’ God is one without a second. Since ‘devah’ also means luminous, this word means only the Brahman as Brahman alone is self illuminating. After identifying the Brahman, the Upanishad talks about the qualities of the Brahman. It says ‘without attributes and uncondtioned’. All these confirm Her as the Brahman.

In today’s post we are going to look into Adi sakthi’s manifestations and forget ourself in her divinity. Sakthi is the one who has complete & true knowledge & is the One who confers it to those who seek. Sakthi, who rules the worlds, transformed & purified my thoughts.

“Mother , please come in my heart ,
Let me clean my Heart , so that you are there.
Put your feet in my heart.
Let your feet be worshipped in my Heart.
Let me not be in illusion, keep me in reality
Take away the sheen of superficiality .
let me enjoy your feet in my heart.
Let me see your feet in my heart.”

Mother is the first manifestation of power and is considered a higher idea than father. The name of mother brings the idea of Shakti, Divine energy and omnipotence. The baby believes its mother to be all-powerful, able to do anything. The Divine Mother is the Kundalini sleeping in us; without worshipping Her, we can never know ourselves. All merciful, all-powerful, omnipresent – these are attributes of the Divine Mother. She is the sum total of the energy in the Universe. Every manifestation of power in the universe is Mother. She is Life, She is Intelligence, She is Love. She is in the universe, yet separate from it. She is a person, and can be seen and known – as Sri Ramakrishna saw and knew Her. Established in the idea of Mother, we can do anything. She quickly answers prayers. She can show Herself to us in any form at any moment.

The Divine Mother can have form (rupa) and name (nama), or name without form; and as we worship Her in these various aspects, we can rise to Pure Being, having neither form nor name. The sum-total of all the cells in an organism is one person. Each soul is like one cell, and the sum of them is God. And beyond that is the Absolute. The sea calm is the Absolute; the same sea in waves is the Divine Mother. She is time, space and causation. Mother is the same as Brahman and has two natures; the conditioned and the unconditioned. As the former, She is God, nature and soul. As the latter, she is unknown and unknowable. Out of the Unconditioned came the trinity, God, nature and soul – the triangle of existence. A bit of Mother, a drop, was Krishna; another was Buddha. The worship of even one spark of Mother in our earthly mother leads to greatness. Worship Her if you want love and wisdom.”

“Wherever Siva is, there She is Where there is body, as life guardian She is,Where there is Sky, Sakthi is, and also in space beyond. Thus understand that Sakthi is everywhere and

Shiva and Sakthi perform their work together.”“She is an ancient one and of unsurpassing beauty. She resides in the Sahasrara of seekers. Her eyes note and record everything. She has the power to pull everything which are spread In direction eight. She is the one who confers Shudha vidya and occupies the sahasraralotus.

“Jnani’s describe Parasakthi as Ananda,
Jnani’s describe Parasakthi as Formless,
Jnani’s describe that all actions are because of Her Icha,
Jnani’s describe that Parama Shiva is in Her Heart “.

“ She is Space and beyond Space,
She is spread in Everything and holds everything in Her.
The Entire Universe is nothing but HER .

She exists in the sound of mantras.Om is the inarticulate primal sound. It is called the great seed mantra [MahAbIja] of the four stages of sound. It becomes articulate at the last stage called vaikharI or spastatara spands. The Pranava Mantra is, therefore, the sound equivalent of Brahman. It is the source of all other seed mantras and of all compounded sounds. BIjA mantras are the various forms of various deities with attributes sounds. They are sagunarUpa of the Devas and Devis. Om being the general sound the other BIja mantras are the particular sounds which are the letters of the alphabet. Strictly speaking a bija mantra consists of a single letter with candra bindu which conveys the unity of all saktis in Brahman. Every letter, syllable and mantra is, thereforem a form o [rUpa] of the Brahman. So is the image and all the lines of the yantra and all the objects in the universe. Mantra sAdhanA is therefore an essential part of spiritual discipline. By the rhythmical vibrations of the sounds of a bIja mantra together with the power of sAdhana sakti, there arises the form of the Devi which it is’

HrIm is a seek symbol of Goddess Bhuvanesvari, the sovereign authority of the triple process of manifestation. It is called the MAyA bijA, the seed of jugglery. This is known as the Tantric Pravana as AUM is called the VedAntic Pranava and Aham the Saiva Pranava. The analytical meaning of Hrim is quoted by Sir John Woodroffe from the Varada Tantra [chapter 6] is : “ha means Siva, Ra is said to be Prakrti. I mean MahAmayA. NAda is said to be mother of universe. Bindu means dispeller of sorrow. With that Bhuvanesvari should be worshipped”A similar interpretation is the “HrimKAra mantra is that form of BhavanI in which all activities have become solid in the substratum of IcchA, JnAna and kriyA saktis. That is the seed of universe called PArA Sakti.

By reflecting on this seed mantra the earnest sAdhaka becomes aware of super consciousness. With the help of PrAnAyAma and Bandha, a a yogi concentrates on the sound HrIm and awakens the Kundalini sakti, thus through BhrAmari AbhyAsa. This is also known as the vAcaka mantra upAsanA.The seed letter HrIm is described as EkAksara BrahmA in Atharva Veda. Concentration on this mantra is done by the blissful ascetics or purified mind and of high learning. Hrim represents the unity of the three great powers of Siva, granting the fulfilment of all desires to the seeker of spiritual truth.

Kllim is the seed formula of ParA sakti in its action aspect formed as suchSabda Brahma is the knowledge of the supreme spirit manifesting itself in indistinct sound called anAhata. The vowels of sanskrit alphabet a to am denote this sound. When the consonants ka and la combines with vowels, distinct or articulate sound is produced with means that kla denotes creation coming to preservation stage where knowledge is essential towards action. This is called Sakti tattva. I stands for clear conception. The power of perception changes into power of conception. The seed letter kla ending with Bindu connotes non-dual Brahman known as ParA siva or ParA sakti.

Therefore the seed mantra Klim stands for the predominance of kriyA sakti, which manifests like the lustre of the moon. Klim also means the state where there is no assumption. It is the junction where fulfilment of all desires takes place. The mantra is, therefore, known as KAmarAja mantra.The deity kriyA sakti is MahA Laksmi who is evident in two forms, the malignant and the benignant. In the former case KAlI as DurgA works fear and panic in the heart of the timid and unwary. In the latter case KAlI as Laksmi is the foster mother to the knowing and tenacious. The Bindu connotes that in all ways the import is the non-dual Brahman. KlIm corresponds to the second stage of speech. MadhyamA vAk. Its place of pronunciation is the head, where ideas begin to take the form of words . The mystic syllables of the alphabet are called MAtrikA, which are fifty in number. These are the nature of varna [letter[ or dhavanI [subtle sound] manifesting in sabda [universal souond]. The entire universe is said to be born of sabda.

Paramesvara or undifferentiated sakti is therefore called Sabda Brahman. According to the AbhAsa-vAda of the Saiva and Sakta schools, the universe consists of appearance which are all real in the sense that they are aspects of the ultimate Reality. This is represented by MAtrikA saktis, the system of alphabet as the initial cause of manifestation, on the basis of the theory of Reflection . The System of MAtrika is the image of the state of Siva in Sakti with all power.

Manifestation appears with essential relation of the word and its object, vAchaka and vAchya or NAma and RUpa. All Activity, in the universe, is carried on through words formed from MAtrikA chakra, the alphabetical letters or lettered sounds, in relation to their objects. It is important for a spiritual aspirant to understand the mystery of MAtrikAchakra ‘a’ is the first letter in MAtrikAchakra, the theory of Sanskrit alphabet. It represents cit sakti, the nature of Siva who is one with and not separated from it. This state is called Anuttara chit, ‘a’ is therefore, the inner controller residing in all letters of the alphabet. It represents cit sakti as one with Siva, who creates this universe in His own self as reflection of His sweet will.

After chit sakti [a] comes Ananda sakti, which is represented by the letter ‘a’. The third letter ‘i’ represents icchA sakti, the energy of will . It is understand icchA sakti, residing peacefully in its own nature, consciousness and bliss or cit and Ananda. The letter ‘i’ therefore, represents the will power of creative consciousness that is undisturbed as yet. The letter ‘u’ represents the undisturbed JnAna Sakti , the energy of knowledge of Lord Siva. It is called unmesa, which indicates that the universal manifestation is about to begin. JnAna sakti, represented by the letter u, therefore, is the state when ParA sakti, the free will of Siva, is ready to bring about creation, which has not yet begun. When the undisturbed JnAna sakti, represented by letter u, gets agitated it is represented by the letter u.

This disturbed JnAna sakti becomes the cause of object of the appearance of manifestation. In this process, when chit sakti [a] and Ananda sakti [A] combine with undisturbed and disturbed icchA sakti [ i and I ] asphut kriyA sakti, evolves. Energy of action is not clear in this first state. This state is represented by ae. KriyA sakti becomes sphuta in its second state. Then with permutation and combination of a,i, u [representing Chit sakti, IcchA sakti and Jnana sakti ] one of the many ways of Kriya sakti expresses itself vividly and is represented by the letter ai, ParA-sakti is here the formation of vivid power of action , known as aikArarUpinI.Thus looking into this what more can we say about her divine nature.

Previous One Hundred & Thirty Eighth Name Nirakula

Next One Hundred & Fourtyth Name Nishkala


Posted February 8, 2012 by UdayaBhaaskarBulusu

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