Literal meaning:-Some connoiseurs of the highest enjoyment,adding before the beginning of Thy mantra(verse)the Bija-syllables of Kaamaraaja(kleem),Bhuvaneswari(hreem),and Sree(shreem)and adorned with a necklace of Chintamani,worship Thee with oblations consisting of countless streams of Kamadhenu‘s ghee in the purified fire of Shiva(i.e.Shakthi established as the thrikona in the anaahatha-chakra).
In Sri.Bhaaskararaya’s commentary on Lalitha Sahasranamam , the term “Chintamani” is described as thus:-
Chintamani is that jewel which yields all the objects desired;of this the city is built.
Maha Tripura Sundari, in Chintamani Gruham
This house is described in detail in the Brahmaanda Purana,”In that house of Chintamani all is Chintamani.”This house having an extent of a thousand yojanas is above the world system.
The Rudrayaamala says,”In that Chintamani house of a thousand yojanas in extent.
The Lalithaasthavaratna (v.105) says,”May that house,built of Chintamani stone which is on the northern side of Sringaaravana (on Meru),whither all the devas go to worship,remove all my mental trouble(chinta).”
In the commentary on Gowdapaada-sutra(no.7)the Chintamani house is explained as the place of origin of all those mantras which bestow all desired
objects(chinthitha),and its construction is elaborately described.
Chintamani is specially mentioned in the 3rd,8th and the 33rd slokas of Soundarya Lahari.
The dust of Thy lotus feet is the Island City,wherefrom takes place the luminous sun-rise of spiritual illumination driving away the over-casting darkness of ignorance in the hearts of the devotees.
It forms the cluster of flower buds from which gushes forth the nectar of intelligence,enlivening the dull-witted.
It is a veritable necklace of wish-yielding gems for the poverty-stricken.And for those immersed in the ocean of worldly affairs,it becomes their uplifter like the tusk of Vishnu,which raised the earth from submergence in pralayaa waters when He incarnated as the Cosmic Boar.
The Nagara.
Nagara had 25 streets circling it, made of iron, steel, copper, and lead. An alloy made of five metals, silver, gold, the white Pushpa raga stone, the red Padmaraga stone, onyx, diamond, Vaidoorya, Indra neela (topaz), pearl, Marakatha, coral, nine gems and a mixture of gems and precious stones.
In the seventeenth street lived the different Yoginis. In the eighteenth street lived Maha Vishnu.
In the nineteenth street lived Esana, in the twentieth Thara Devi, twenty-firstVaruni, the twenty-second Kurukulla who presides over the fort of pride,
twenty-third Marthanda Bhairava, twenty-fourth the moon and twenty-fifth Manmatha, presiding over the forest of love.
Bhaskararaya’s Explanation.
Sri Nagara is beyond all the Universes,in the middle of Amrutha Saagara,in Ratna Dweepa.
It is surrounded by many Forts and lush gardens .
These are.
1. Diifrent Trees,
2. Mahothyaanam Kalpa Vatikai.
3.Santhaana Vatikai.
4.Hari Santhana Vatikai.
5Manthaara Vatikai.
6.Parijaatha Vatikai.
7.Kadambavana Vatikai.
Forts as described in the above, of metals and Gems.
In addition to this it is surrounded by Manas(mind),Buddhi(Discriminating power, Intellect),Ahankaaram(‘I’ ness),the Tejas of Sun and Moon.
In this resides Mha Padhmadavi.
In the Center ,lies the Chintamani Gruham.
In the middle of this Chinatamani Gruham lies the Sri Chakra, surrounded by the Nava Aavarnaas.
In its center, Mahathripurasundari is seated in the Mahasmihaasana(on the Pancha Brahmaasana),of the Bindu Peeta of Sarvaanadhamaya.
The fact that The Devi worship was given importance may be known by the highest place offered to the Devi in the form of the Gayatri Mantra.
Devi is worshiped in the Surya Mandala, and is compared to the Sun and the Sun worship is the primary duty of every Hindu.
In the Sandhyavandan, the Devi is worshiped as the embodiment of the Veda.
The Srividya is the best path for realizing the Devi or Para Brahman.
In a manner of speaking Sandhyavanadan is also Srividya as it worships the Devi.
On the eve of the Mahabharata War, Lord Krishna advised Arjuna to perform the Devi worship and Arjuna did so.
The Devi worship is mentioned in the following Puranas.
Brahmaanda ,Devi Bhagavatham,Markandeya Puaranam.
In addition Devi worship is described in detail in Agama Rahasyam,Samhita,Yaamalam,Aarnavam, Tantram.
The Soundaryalahari of Adi Shankaracharya is a Devi Tantra Shastra as well.
Fifty two Aksharas of the Devi are embedded among the Soundaryalahari 57 slokas composed by Shankaracharya.( the first 43 are reported to have been written by Lord Ganesh.
Apart from these there are innumerable texts on Devi Upasana.
Lord Shiva, after having divulged the secrets of the Shakti through many texts including Mantra and Tantra,has given the world the Sri Tantra.
This is also called the Sri Pura Upasana, Sri Vidya,
(Chatusshashtya Tantrayaihi.. Soundayralahari)
Dattatreya, considered to be an Avatar of Lord Vishnu, in his Datta Samhita, Thripura Upasana( 18, 000 Slokas).
Parashurama, again another Avatar of Lord Vishnu, abridged this and wrote the Parasurama Kalpa Sutram, in 6000 Slokas.
Parasurama’s disciple Sumedhas wrote another sutra, showing the Sutra as a conversation between Lord Rama and Datatareya.
This is now called The Parashurama Kalpasutra.
This is the ultimate authority on the Devi Upasana.
Bhaskararaya’s Disciple Umananda Nathar had wriiten Kithyothsava,an explanation of Parasuramkalpasutra.( Rameswara Sastry, who came after UmanandhaNathar had written “Sowbhaagyasudhodhayam.”
Devi‘s Throat/Neck fell here near Pahalgam,Jammu Kashmir,India.
I have completed posting articles on the Ashtadasa(18) Peetas of Shakti as descrbed by Adi Shankaracharya.
I am planning, DV, on the 52/101 Shakti Peetas as well.
Mahmaya,Pahalgam
Mahamaya,Amarnath
Mahamaya,Amarnath
Ice Linga,Amarnath
The Legend:
he cave is said to be about 5000 years old.
There is a reference about King Aryaraja dating back to 300 BCE who used to worship a ling formed in ice in Kashmir.
The book Rajatarangini (is a historical chronicle written in verse form in sanskrit particularly about the kings of Kashmir) has references to Amarnath or Amareshwara. Suryamathi, a queen gifted Trishul, banalingas and other sacred emblems to the temple in 11th Century AD.
Puranic References
According to one reference/narration Lord Shiva led an ascetic life after the death of Sati.
Then Sati was reborn as Parvati, the daughter of Himavan.
As Parvati knew about her earlier life as Devi Sati, Parvati did severe tapas to reunite with Lord Shiva at Amarnath.
Devi Parvati then joins Lord Shiva as Mahamaya at Amarnath.
Along with the Ice Linga, there are two other lingas representing Devi Parvati and Ganesh.
Another narration/reference is that Lord Shiva explained the secret of immortality and creation of Universe to Devi Parvati which is as follows:
Once Devi Parvati wanted to know when and why Lord Shiv was wearing the Mund Mala (chain worn around Lord Shiva’s neck made of beads of head)
Lord Shiva replied that each time Parvati was born, another bead of head gets added to his mala (chain).
Devi Parvati was astonished at this and asked Lord Shiva that though she was going through the cycle of birth and death time and again, how come He was immortal.
Parvati pleaded with Shiva to reveal the mystery of eternity.
Lord Shiva chose a place where no living being could listen and thus chose Amarnath cave. As Lord Shiva started towards Amarnath cave,
He left His Nandi (bull which He used to ride) at Phalgham (Bali gaon). At Chandanwari, He released Moon from his Hair( Jatta).
He released the snakes on the banks of Lake Sheshnag. Lord Shiva left Ganesha, his son at Mahagunas Parvat (Mahaganesh Hill).
Finally Lord Shiva left Panch bhootas or five elements (Earth, Water, Air, Fire and Sky) which make a living being at Panchtarni.
It is said that Lord Shiva and Parvati did Tandav nritya as a symbol of sacrificing the Panch Boothas.
After leaving all these behind, Lord Siva then entered the Holy Amarnath Cave along with Devi Parvati.
In the cave, Lord Shiva took Samadhi on the Deer Skin.
As Lord Shiva wanted the immortal tale to be kept a secret, He created a Rudra named Kalagni and ordered him to spread fire to eliminate every living thing in and around the Holy Cave.
After this, He narrated the secret of immortality to Devi Parvati.
But, there was one egg which was lying beneath the Deer skin which remained protected.
It was believed to be non living besides, being protected by Shiva-
Parvati Asan (Bed). The pair of pigeons which were born out of this egg became immortal after having heard the secret of immortality (Amar Khatha) from Lord Shiva.
Many devotees who visit Amarnath cave report about having sighted the pair of pigeons en route to the Ice-Linga.
Another narration/reference is about the cave is that the Kashmir valley was under water. Sage Kashyap drained the water through number of rivers and rivulets.
Another reference is that Sage Bhrigu visited The Himalayas during that time and he was the first to visit the Amarnath cave.
How to Reach:
Amarnath: Mahamaya (Kashmira):
Anantnag district,Near Pahalgam
a) Amarnath yatra is very famous, done in July/ August, only when Amar Shivling is available to humans.
We can join the yatra either from Delhi or from Srinagar.
Helicopter service is also available.
b) According to some people, it is the Maha Maya temple located at about 5 K.m from Jammu on the by-pass road, behind Bahu Fort,
Sri Vidya is unique in Hinduism as it has the rare distinction of combining Mantra and Tantra Shastras.
It also includes Yoga.
Sri means Prosperity and Plenitude.
Vidya is Knowledge.
Sri Vidya is that which grants Knowledge and Prosperity or Knowledge of Prosperity.
As Knowledge that liberates the Soul, it has no equal.
The special feature is that Sri Vidya grants both prosperity and Liberation here and in the after Life, nay, also Liberates one from the cycle of births and deaths.
In two short phrases Lalitha Sahasranama describes Goddess Lalitha as .Bhaktha Sowbhagyadhaayini’
One who grants every thing for the welfare of Her Devotees.
She is The Universal Mother.
The Lalitha Sahasranama begins addressing the Goddess as The Mother , Mother of Prosperity,
“Sri Matha, Maharajne’
As Knowledge of Prosperity Sri Vidya it gives scope for prosperity in this world through Saguna Upasana and for Beyond by Nirguna Uapasana.
Sri Vidya combines Gnana, Bhakti, Karma and Raja Yoga and synthesizes them in one format.
It also provides for Dualism,Dwaita and Advaita in worship.
As a Devotee if one worshps the Devi as different from the Self, it becomes Dwaita.
When Sri Vidya is practiced as the raising of Kundalini through the Chakra in the Human Body it becomes Yoga.
In Kunḍalini yoga, one realizes divine consciousness through the activation of the hidden energy of Kunḍalini.
There are six centers (cakras) in the spinal channel. Kunḍalini is said to be initially coiled up at mulādhara.
She is the Mother. She passes through these six from mulādhara at the bottom of spine to ajna at the forehead, then to the crown of the head (sahasrāra) where individual consciousness fully unites with cosmic consciousness.
When you concentrate on the Unity of Shiva and Shakti, it Unites Shaiva and Shakta.(Aikyaanusnathaanam)
When one meditates on the Devi as an expression of the Universal Self, Brahman, it is Advaita.
As the mantras are mystically locked, it is Mantra Shastra.
Sound is produced through contact, vibration and obstruction.
This is called āhata. However cosmic hiss if one can hear is eternal and existent.
This is called Anāhata. It is not produced by us but only heard.
A yogi can hear this.
In sādhana one makes the sound oneself (by doing mantra japa), in a rhythm, resonant with the vibrations of his nādis and his breath.
Through this one will be able to discover the deeper vibration.
This way of merging individual with cosmic is called mantra yoga.
Mantra is said to be the sound-form of Devata (god-form).
One realizes Devata through the chanting of mantra in mantra yoga.
Mantra yoga concentrates on nada (sound) to strike rhythm between individual and cosmic vibration, to activate the right nādis, to expose one into the cidākāsa or daharākāsa (causal space).
Śabda (sound) is the tanmatra (subtle attribute) of mahābhuta (primal element) ākasa (space)
It practices Geometrical Worship, Sri Chakra, it becomes a Tantra Shastra.
As Laya Yoga.
Meditation is the means in laya yoga. One controls mind through the control of breath, so that full concentration is possible in meditation.
Through meditation, one’s consciousness merges in the object of meditation and one realizes Atman.
The state, in which the difference between the one who meditates the act of meditation and the object of meditation dissolves, is called samādhi or sāyujya.
One also observes during meditation one’s own being, the different sheaths of consciousness.
There are five kosas or sheaths of consciousness of being – annaMāya (physical), prānaMāya (vital-life), manoMāya (mental), vijnānaMāya (intellect-knowledge) and ānandaMāya (causal – blissful).
The first is gross, next three constitute subtle and the fifth causal being.
The causal being is Īśvara who resides in all beings, along with Māya His consort. She veils the unmanifest form of the divine, Brahman.
The Mother is MahāMāya, who covers the world with veil of ignorance and lifts the veil out of grace, causing the entire play of creation.
This is the cosmic sport She does for the Lord, Her līla. Her play, action can be seen in karanākāsa the causal space.
She is the moon of that space, and is called Cidākāsa candrika.
Sources for Sri Vidya.
The Tantric texts like Rudra Yamala expound ŚrīVidyā. Khadgamāla Stotra, is the map and worship of Śrī Chakra
.Besides there are several Śrī Kula texts in the oral traditions, either as compilations or as part of the mantra Śāstra texts like Mantra Mahodādhi, Mantra Mahārnava and Śāktā texts.
The Devi (mother Goddess) killed Madhu and Kaidabha as Vishnu Maya (Thamasic-base), killed Mahishasura as Lakshmi (Rajashic form-materialistic) and killed Shumbha and Nishumbha in the form of Goddess Saraswathi (Sathvic-spiritual).
All the three are combined in this Stotra.
It consists of Chapters 74 to 86 (13 chapters) of the Markandeya Purana and has 700 stanzas.
Manikyamba devi also considered as Kula devata of vesyas.
On every Ekadasi day Lord Bhimeswaraswamy and Manikyamba devi ekanta seva will be performed. Eight slokas will be sung by priests regarding Manikyamba devi and Bhimeswaraswamy and their romantic love story.Fridays also important days to worship Manikyamba devi. Kumkumarchana will be done in Fridays.
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