Shatchakropari-samsthita   Leave a comment

Sri Matre Namaha

Shatchakropari-samsthita – The One Hundred & Eighth name in Lalitha Sahasranamam.

Satcakroparisamsthita

Satcakranamupari samyak sthita

She is well seated above the six chakras.

These six chakras beginning from the rectum are muladhara, svadhistana, manupura,anahata, visuddhi, ajna. The goddess (kundalini) dwells above these six chakras in the sahasrara.

She is above the six chakras starting from muladhara to ajna chakras. She is now at sahasrara, which is not a chakra. As sahasrara is above the six chakras, hence this nama. There is another interpretation possible. We have seen earlier, that She is the Brahman when united with Shiva. To realise the Brahman in sahasrara, one has to cross the lower chakras, all of which are associated with worldly acts. Sahasrara is above the worldly acts. That is why She is said to be above these six chakras, meaning that the Brahman is above the six chakras.

She who is on the top of six wheels starting from mooladhara.

The very foundation of the occulist devotion seems to be present in the discourse of Shata Chakra (Six wheels or rings). Five physical elements and one spiritual mind together constitute six wheels in the six centers. Revolving continuously these six wheels are whirling the pure soul in organism form. Thus these wheels are like vehicles, riding which; the organism passes his life, controlled by them. Muladhara, Swadhishthana, Manipura, Anahata, Vishuddha and Agya. These are the six wheels,among them, Muladhara, Swadhisthana, Manipura, Anahata and Vishuddha are five wheels composed of the five physical elements. Agya Chakra is related to the mind. The mind is like the fire of the soul.By awakening the Kundalini that lies asleep in the depth of Muladhara Chakra, this fire of the soul can be activated and utilised. Hence the foremost duty of the yogi is to awaken Kundalini by any means, and then he must combine the fire of Kundalini with his mind and breath. This combination of fires results into a greater fire. Among them, the mind is the moon, The breath is the sun, and as Kundalini is the power to speak,which is like a fire. When the three powers of the moon, the sun and the fire combine, These result into a greater power.

With its effect, the four letters present on the petals of Muladhara, melt to form four resonances,they then form a continuous resonance, that tries to rise upward in Sushumna nerve through its triangular mouth. Thus, Muladhara Chakras is rendered to zero, and this opening process continues upward, opening all the Chakras present in the way right from Swadhisthana Chakra to the Agya Chakra.In the end all the fifty letters present in the Chakras from A to Gya, first convert into resonance, then into smaller dots and fuse ultimately into a single dot. This single dot exists as the third eye between the two eyebrows,a little higher than Agya Chakra.The opening of this third eye is also called as the opening of Agya Chakra. With the opening of Agya Chakra, an organism no longer remains a mere organism, but assumes the form of Shiva. After this,the opening of the seventh Sahasstrar Chakra takes place.

Now I speak of the first sprouting shoot of the Yoga plant, of complete realization of the Brahman, which isto be achieved according to the Tantras, by means of the six Chakras and so forthin their proper order.

1. In the space outside the Meru [spinal column], placed on the left and the right, are the two Siraas [Nadis], Shashi [i.e. the Moon;the feminine Nadi, Ida, on the left] and Mihira [i.e. the Sun; themasculine Nadi, Pingala, on the right]. The Nadi Susumnaa, whose substance is the threefold Gunas, is in the middle. She is the formof Moon, Sun, and Fire; Her body, a string of blooming Dhaatuura flowers, extends from the middle of the Kanda [i.e. Bulb, or Root]to the Head, and the Vajraa inside Her extends, shining, from the Genitals to the Head.

2. Inside Her [i.e. inside Vajraa, within the Susumnaa] is Chitrinii,who is lustrous with the lustre of the Pranava [usually interpretedas “Aum”] and attainable in Yoga by Yogis and Yoginis. Chitrinii issubtle as a spider’s thread, and pierces all the Lotuses (Chakras)that are placed within the backbone, and is pure Intelligence.Chitrinii is beautiful by reason of these Lotuses, which are strung on Her. Inside Chitrinii is the Brahma-nadi, which extends from the orifice of the mouth of Hara [i.e. Shiva, as the Svayambhu Linga] to the place beyond, where Aadi-deva [i.e Para-Bindu].

3. Chintrinii is beautiful like a chain of lightning and fine like a lotus fiber, and shines in the minds of the sages. She is extremely subtle; the awakener of Pure Knowledge; the embodiment of all Bliss,whose true nature is pure Consciousness [Shuddha-bodha-svabhaavaa].The Brahma-dvaara [i.e. the entry and exit route of Kundalini in Herpassage to and from Shiva] shines in Her mouth. This place is in the entrance to the region sprinkled by ambrosia, and is called the Knot [Granthi-sthaanam], as also the mouth of Susumnaa.

4. Now we come to the [Mula]adhara Lotus. It is attached to the mouth of the Susumna, and is placed below the genitals and above the anus. It has four petals of crimson hue. Its head hangs downward. Onits petals are the four letters from Va to Sa, of the shining color of gold.

5. In this Lotus is the square region of Prthivi [the Earthelement], surrounded by eight shining spears [facing the eightpoints of the compass]. It is of a shining yellow color, andbeautiful like lightning, as is also the Bija Dhara which is within.

6. Ornamented with four arms and mounted on the King of Elephants[Airaavata], He carries on His lap the child Creator [Brahma],resplendant like the young Sun, who has four lustrous arms, and thewealth of [Indra], whose lotus face is fourfold.

7. Here dwells the Devi Dakini by name; her four arms shine withbeauty, and her eyes are brilliant red. She is resplendant like thelustre of many Suns rising at one and the same time. She is the carrier of the revelation of the ever-pure Intelligence.

8. Near the mouth of the Nadi called Vajra, and in the pericarp [ofthe Mulaadhara Lotus], there constantly shines the beautifullyluminous and soft, lightning-like triangle which is Kamarupa, andknown as Traipura. There is always and everywhere the Vayu called Kandarpa, who is of a deeper red than the Bandhujiva flower, and is the Lord of Beings and resplendant like ten million suns.

9. Inside the triangle is Svayambhu in His Linga-form, beautiful like molten gold, with His head downwards. He is revealed byKnowledge [jnaana] and Meditation [dhyaana], and is of the shape and color of a new leaf. As the cool rays of lightning and of the fullmoon charm, so does His beauty. The Deva who resides happily here as in Kaashi is in forms like a whirlpool.

10. Over [Svayambhu Linga] shines the sleeping Kundalini, fine as the fibre of the lotus stalk. She is the world-bewilderer, gentlycovering the mouth of Brahma-dvaara with Her own mouth. Like the spiral of the conch-shell, Her shining snake-like form goes threeand a half times round Shiva, and Her lustre is as that of a strong flash of young strong lightning.

11. Her sweet murmur is like the indistinct hum of swarms of love-mad bees. She produces melodious poetry and Bandha and all othercompositions in prose or verse in sequence or otherwise in Sanskrit,Prakrits, and other languages. It is She who maintains all thebeings of the world by means of inhalation and exhalation, and shines in the cavity of the [Mulaadhara] Lotus like a chain of brilliant lights.

12. Within [the Svayambhu Linga around which Kundalini is curled]reigns dominant Para, the Sri-Parameshwari, the Awakener of eternalknoledge. She is the Omnipotent Kalaa who is wonderfully skilled tocreate, and is subtler than the subtlest. She is the receptacle ofthat continuous stream of ambrosia which flows from Eternal Bliss.By Her radiance it is that the whole of this Universe and its Cauldron [Kataaha; the lower half of Brahmaanda] is illumined.

13. Those meditating thus upon Her who shines within the Mula[adhara]Chakra, with the luster of 10 million suns, they become masters ofspeech, rulers among humanity, and adepts in all kinds of learning.They become ever free from all diseases, and their inmost Spirit becomes full of great gladness. Pure of disposition, and with deepand musical words, they serve the foremost of the Deities.

Here it is said she is above the six wheels you must be wondering why i have mentioned about the mooladhara chakra again this is relevant due to the fact that she is above the wordly acts and when it is said she is above the six wheels it only implies that she is above the wordly act.

Previous One Hundred & Seventh Name Tadillata-samaruchi

Next One Hundred & Nineth Name Mahasahakthi

Posted February 3, 2012 by UdayaBhaaskarBulusu

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