Kāmākshi *Divine Mother as shown by Acharyāl *
Our Ācharyāl Sri Sankara Bhagawat Padhāl has authored many stothrams in praise of Ambāl. In addition to ‘Soundarya Lahari’, he has penned big stothrams, like *‘Anandha Lahari’, ‘Devi Bhujangam’, ‘Thirupura Sundari Manasa Pooja Stothram’, “Thirupura Sundari Veda Pada Sthavam”, *and small stothrams like, ‘*Annapūrna Ashtakam’, ‘Ambāshtakam’, *and others. If only we keep chanting these stothrams, we can happily float in the *‘anugraham’ *or grace of Ambāl. Ācharyāl’s language flow in these stothrams is exceptional. Yet he remains untouched by ‘ego’ and seeks the grace of the divine mother in all humbleness and with complete humility. Ambāl is the source of energy in all animate and inanimate entities and in whose energy we survive. But many a times, Ācharyāl says that he does not deserve or is not capable of receiving her blessings. We can find this humble tone at many places, more specifically in ‘Soundarya Lahari’. There are two places where he exhibits such humble feelings that will in touch our hearts. In one instance, he says *“drucha thrakee yasya” *seeking the compassionate grace of Ambāl. In the next, *“Drutheenaam Moorthano”, *where he seeks to touch Her lotus feet. He is requesting Ambāl to turn towards him also and give a partial glimpse at least. Mother, please bless *“Maam Api” *meaning ‘including me’. In the first instance, he is seeking blessing for all including him and in the next he is seeking blessings for all including him, to touch her lotus feet. He is seeking Ambāl to put her feet on our heads to bless us. In both situations he uses ‘Api’, (meaning ‘also’ or ‘including’). In reality, it is we who do not deserve her blessings or compassion, yet he includes himself along with us by classifying him as an undeserving person. Considering his gnana (knowledge), devotion, intellect, eloquent speech, accomplishment or compassion, there has been no one prior to our beloved Ācharyāl or will there be anyone in future. In spite these credits to his side, he has set an example for us to tread his path in humility and devotion to Ambāl. He has attempted to teach us humility directly through his actions and indirectly by using the phrase *“Maam Api, Maam Api” *(grant me also the blessings to touch your lotus feet). Is it right, for a person to demand something that he or she does not deserve? No! Surely not! In spite of negativity prevailing, there are some good deeds happenings around us, without any discrimination. Example, “on a full moon day, does the moon light radiate only in the balcony of the King’s palace? The moon showers its pleasant light on the thorny bush in the forest as well. The moon does not discriminate and but radiates everywhere equally. Just like Chandra (moon), Amma can you please shower your divine grace, without any discrimination, on the deserving and the undeserving persons like me”? In the phrase, *“Drusa thakee yasya”, *Ācharyāl further adds, “Can’t you shower us with the pleasantness of your compassion and spark of your gnana or knowledge?” Similarly, when Ācharyāl prays to Ambāl seeking blessings to touch her lotus feet, he says “Amma! Your lotus feet are borne by the Vedas on their heads just like a crown, can’t you touch my head with that lotus feet? If my asking is not fair, the question of fair and unfair comes only when you are judging an action or inaction. Compassion does not weigh on these concepts. And you are the embodiment of compassion. Hence, Amma out of your compassion, please place your lotus feet on my head (Dhaya Dehi charano).” There is an inner significance, when we say that ‘Vedas hold the lotus feet of Ambāl in their heads’. Upanishads have a name *‘sruthi siras’*, meaning ‘head of Vedas’. Earlier, when narrating about Gnanāmbika, I had mentioned an incident about Ambāl’s *avirbhavam *(manifestation) from *Kenopanishad*. When the ego of the Devas was growing beyond control, Ambāl had to manifest as *Gnanāmbika, *to give them enlightenment. So, I think Ācharyāl had that incident in his mind while seeking the touch of Her lotus feet. Hence, according to the Upanishad, in order to annihilate our ego, it is important to tread the path of enlightenment. True to the words in the Upanishad, Ācharyāl, with complete humility and in a humble tone is seeking “*Maam Api*”, “bless us by the touch of your lotus feet”. For every action, there is a direct effect and some indirect effect also. Even if these were not intended, these effects just happen. In Kenopanishad, there is a direct reference that Ambāl manifested as Gnanāmbika to impart the ultimate knowledge. In addition to this, there is another indirect significance. In this, there is no relation between ‘*gnana upadesam’ *(imparting of ultimate knowledge) and the principle of Ambāl. But I am elaborating on this, so the modern generation can understand this. The current day scholars say that the forms of Gods like, Parameswarān, Parvathi, Vishnu, Pillaiyar, etc. were all creations during the period of Puranas and that these forms never existed during the Upanishads. They also go on to say that there is no mention about these forms in the Upanishad. But in Kenopanishad, there is phrase that specifically states, “A Celestial Sthri or woman named Uma alias Himavathi manifested”. So, there is mention about ‘*Sthri*’, ‘*Himavathi*’ and ‘*Uma*’ in the core of Upanishads. It further states that she stood in the same Ākasham, where Brahmam Yaksham stood, basically it means both are one and the same. When the word ‘Sthri’ was used, that is direct refuting of these current theories of Upanishad speaking of the ‘formless God’. When mentioning about the ‘Sthri’, Upanishad did not just mention ‘Uma’, it also mentioned about ‘Himavathi’. So, it is a fact that Himavathi was born as the daughter of Himavan (Himavan putri Himavathi or Parvathi - daughter of Parvatha Raja or King of Mountains). So the form (Moorthi) worship predated the Puranas. This is significant evidence, that forms were present during the period of Upanishads. Ācharyāl is seeking the blessings of Ambāl to place her lotus feet on his head. This reiterates the fact that Ambāl is the ‘Guru Swaroopini’ or Divine teacher. Mantra sastras mention that the appropriate place of Guru Padukas are our heads. This is the place we get *‘Guru Thiruvadi Dheeksha’ *or the process of passing the knowledge from Guru to sishya (student). According to the Upanishad, Ambāl manifested as ‘Gnanāmbika’ to impart the ultimate knowledge. She placed her feet on the crown of the Vedas. Ācharyāl describes other benefits of this divine lotus feet in the sloka. So we have to wash the holy feet of elders, saints, Acharyas (spiritual teachers) with water and seek blessings. When we welcome such persons, there is procedure called as ‘Shodasopacharam’ or sixteen forms of veneration. Among them ‘Padyam’ means washing their holy feet with water. Ambāl in the form Ganga flows from knotted hair of Lord Shiva. She is the ParaBrahma Shakthi whose feet touches, the head of Lord of all animate or inanimate - ‘Pasupathi’. Meaning this Pasupathi also pays his obeisance to Ambāl. When Easwarān himself pays his obeisance to Ambāl, the Ganga Jalam naturally fall at her feet, right? That is why it is called as ‘Pādhyam’. After all Easwarān’s Lordship of this Universe, was also her manifestation. So Easwarān is prostrating without any hint of *‘Aham kāram.’* Pious women decorate their feet with designs of a red colour paste, called as *‘Laksharam*’. But to decorate Ambāl’s feet there is different red mark. ‘Hari’ or Narayan’s head is adorned by a *Chudamani *(red crest jewel). Ācharyāl says, that the radiance from this Chudamani is ‘Laksharam’ of Ambāl. After all Narayan is the preserver or sustainer of this Universe, even he is prostrating at the feet of Ambāl with humility. So, the jewel worn by Vishnu on his head, is the jewel worn by Ambāl in her feet. The red stone shining on the crown of Vishnu, reflects as the red paste worn by Ambāl. In Sanskrit, the work “Laksha” means mark The Devas, Sri MahaVishnu and Parameswarān, all worship her without any trace of ego with complete humility. Hence she is the one who can shower her grace and bless us to wipe our ego. We in turn should follow the footsteps of our Ācharyāl, and seek the blessings to place our heads at her lotus feet. Ācharyāl, while describing the qualities of Ambāl, had described as a ‘Pathi Vratha’ (one who is ever devoted to her husband). But here Ācharyāl mentions that Easwarān is prostrating to Ambāl. All these are but their Divine play. They both are one and the same. At one time, Ambāl pays her respect to Easwarān and in another situation it is vice versa. Though both are one, he is the static form of truth and she is ‘Sat Chit’ (true consciousness or bliss). In the very first sloka of ‘Soundarya Lahari’, Ācharyāl describes about this exemplary power of Ambāl. *‘Shiva Saktya yukto’*, meaning “Amma, the source dynamic energy form. So even Lord Shiva (Parameswarān), the static energy form needs to connect to your dynamic form in order to get momentum. Without you, Easwarān is but static and devoid of any action”. Brahmam, is the ultimate higher consciousness, and is the principle which lies realized in the whole, so it does realize anything beyond itself. There lot of types of knowledge these days. Brahman is filled everywhere and in everything, so it has no room to move. In spite of this, there is movement in the cosmic world filled with Sun, stars, and nucleus of the atoms, etc. all these are in constant movement. So also the mind, there is no question of being in peace or state of rest. All the knowledge and movements seem to have come from the Brahmam. That is action of illusion or Maya or Brahma Sakthi. So Ācharyāl rightly says “Amma! It is you who activates Shiva”. The world that came into existence will finally vanish because of you. Māyā – “what is not, that is Māyā”. She is also the one whole removes the cover of illusion. The various forms that we see in this universe are all the product of Her creation. Yes, none other than Ambāl Herself. Yet, only when we meditate on some form of hers, we feel comfort in our minds. She accommodates, all the forms in Her formless Ākasam or space. She is our breath, She is the *Agni *(or fire the blazing element), *Jalam *(water) and *Bhoomi *(Earth). In the sloka ‘*manasthvam’, *Ācharyāl describes all these. In the sloka before this (*Sareeram Tvam*), Ācharyāl says that Ambāl is the dark night and the bright morning. Just like the mother feeding her baby, Ambāl is feeding and providing this world with the help of Sun and the Moon. The plants get their Chlorophyll from the Sun. people survive by eating the plant and plant products or by eating the animals that survive on the plants. (The non-vegetarians also feed on the meat of animals that feed on plants, like the goat, cow or pig. They do not feed on animals that eat meat, like cat, lion or tiger). Sun is the source of life energy, but the Moonlight helps regenerate the energy in the plants. Ācharyāl says that Ambāl runs this Universe with the heat generated from the Sun and shade of the Moon. These are some of Her other forms. In the Yoga sastra, we can raise our Kundalini shakthi from the bottom portion of our backbone to the top of our head. When we break open the lotus stem, we can see a very thin string or strand, just like this Ambāl raises in us, like a thin strand. This is described in the Lalitha Sahasranām sloka ‘*bisathanthu thaniyasi’*. It is fact that we cannot see with shakthi moving with our naked eye, yet it radiates like millions of Suns. At the same time, it is also cold as million moons. In addition to all these, she also resides in all sound forms, in communications, and more specifically in all the Vedic chants. These are not evident to the naked eye and are to be inferred. For the layman like us, she takes forms of Lalitha, Durga, Bhvaneswari, etc. These forms can be seen as deities in various temples and religious places, so we can worship their forms or *‘Vigraha Moorthis.’ *(temple idols) She was born as Parvatha Raja Kumari, in the northern province of Himachal. In the southern tip, she assumed the form of Kanyakumari. In Kerala, she is Bhagawathi; in Karnataka, she is Chamundeswari; in Chola kingdom, she is Akhilāndeswari; in Pāndiya kingdom, she is Meenākshi; in Andhrapradesh, she is GnanĀmbāl; in Maharāstra, she is ThulajaBhawāni; in Gujarāt, she is Ambāji; in Utharpradesh, she is Vindyā Vilasini; in Bengal, she is Kāli; in Assam, she is Kamākya. So, she has manifested in many forms in various temples and religious places and blesses her devotees. (KANCHI MUTT) KR IRS 15 6 23 On Wed, 14 Jun 2023 at 06:29, Jambunathan Iyer <[email protected]> wrote: > ஜகத்குரு ஸ்ரீமத் பரமஹம்ஸ பரிவ்ராஜகாசார்யவர்ய ஸ்ரீசந்திரசேகரேந்திர ஸரஸ்வதீ > சங்கராச்சார்ய ஸ்வாமிகள் திருவடிகள் சரணம். > > அம்பாளுடைய அப்படிப்பட்ட ரூபம் எப்படி இருக்கும்? > > ஒரு பெரிய அலை மடிந்து மடிந்து சிறு சிறு அலைகளாகி அடங்குகிற > மாதிரிச் சில சப்தங்கள் இருக்கின்றன. இதை 'வீசிதரங்கம்' என்பார்கள். ஒரே > கொப்புளிப்பில் பலவாகத் தெறிப்பதுபோல் விழுகிற சப்தங்களை 'முகுளம்' > என்பார்கள். இப்படிப் பலவகைப்பட்ட சப்தங்களையெல்லாம் ஐம்பத்தொரு அக்ஷரங்களாகப் > பிரித்திருக்கிறார்கள். இவற்றுக்குப் பெயர் "மாத்ருகா" என்பது. > > 'மாத்ரு' என்றால் 'தாயார்' என்பது உங்களுக்குத் தெரிந்திருக்கும். > சப்தமாகவும், எழுத்தாகவும் அம்பாள் இருக்கிறாள். இவற்றில் சில சப்தக் கோவைகளை > விடாமல் ஜபிக்கும்போது, அவற்றுக்குறிய ரூபங்களும் பிரத்யக்ஷமாகின்றன. > இப்படிப்பட்ட சப்தக் கோவைகளைத்தான் மந்திரம் என்கிறோம். மந்திரமே அம்பாளின் > ஸ்வரூபம்தான். > கை கால் முதலான அவயங்களோடு ஆயுதங்களைத் தரித்த வடிவங்களைப் போலவே எல்லா > மந்திரங்களும் அவள் வடிவம்தான்; அதோடுகூட, இந்த மந்திரங்களை ஒருமுகப்பட்ட > சித்தத்தோடு தீவிரமாக ஜபம் செய்தால், அவளே அந்தந்த மந்திரத்துக்குரிய > ரூபத்தில், சரணாகதி அவயவங்களுடனும் ஆயுதங்களுடனும் முத்திரைகள் > முதலியவற்றுடனும் தரிசனம் தருவாள். > > இந்த மந்திரங்கள் எல்லாவற்றுக்கும் மூலமாக இருப்பது பிரணவம். அதிலிருந்து > இந்த நாம, ரூபப் பிரபஞ்ஜம் முழுக்க வந்தது. நாத ஸ்வரூபிணியான அம்பாளே > ஓங்காரமாகிய அந்தப் பிரணவமும் ஆவாள். > > அ,உ,ம மூன்றும் சேர்ந்து 'ஓம்' என்று ஆகிறது. > அ - சிருஷ்டி; > உ - பரிபாலனம்; > ம - சம்ஹாரம் என்பார்கள். > அதனால் முத்தொழிலும் செய்யும் மூல சக்தியே பிரணவம். > இதையே அம்பாளின் தொழில்களில் விசேஷமான கருணையைக்காட்டும் பரிபாலனத்தில் > தொடங்கினால், உ - ம - அ - என்றாகும். > > அதுதான் உமா என்பது. உபநிஷதமும் அவளை 'உமாஹைமவதி' என்றே சொல்கிறது. > > > N Jambunathan Rengarajapuram-Kodambakkam-Chennai-Mob:9176159004 > > *" What you get by achieving your goals is not as important as what you > become by achieving your goals. If you want to live a happy life, tie it to > a goal, not to people or things "* > > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion on the web visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZopn1etwHNJ5PJcB2tL5sT3h%3D%2BJkQ1PMTbh32NWyc4zCYA%40mail.gmail.com.
