Shiva Samhita talks about the complex physiology, names 84 different asanas (only four of which are described in detail), describes five specific types of prana, and provides techniques to regulate them.
It emphasizes that even a common householder can practice yoga and benefit from it.
The first chapter mentions various methods of liberation and philosophical standpoints.
The second chapter describes the nadis, the internal fire, and the working of the jiva.
The third chapter describes the winds in the body, the importance of the guru, the four stages of the Yoga, the five elemental visualizations and four asanas in detail.
The fourth chapter deals with the eleven mudras that can result in yogic attainments.
The fifth chapter is the longest and most diverse—it describes obstacles to the liberation, the four types of aspirants, the technique of shadow gazing, the internal sound, the esoteric centers and energies in the body (such as the kundalini), the seven lotuses, the “king of kings of yogas”, and a global mantra.
In Devi Upasna family traditions there is this practice of writing the Bheeja Yantra of Devi.
The Chintamani Yantra
Half an hour after the birth of the Child, the Yantra has to be written with a blunt Golden needle, dipped in Cow’s Ghee mixed with Honey in unequal
proportions(make sure that the mixture is uneven as equal quantity is reported to be fatal),uttering the following Mantra in the Child’s right Ear in a
sweet tone, not very loud.
The Mantra.
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ।
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्वदर्शिनः ॥ उस ज्ञान को तू तत्वदर्शी ज्ञानियों के पास जाकर समझ, उनको भलीभाँति दण्डवत्* प्रणाम करने से, उनकी सेवा करने से और कपट छोड़कर सरलतापूर्वक प्रश्न करने से वे परमात्म तत्व को भलीभाँति जानने वाले ज्ञानी महात्मा तुझे उस तत्वज्ञान का उपदेश करेंगे. श्रीमद्*भगवद्*गीता-4.34
The Lalita Sahasranaama is a powerful Mantra and form a part of The Tantra, Yantra Shastras of India.
Lalita means’ one who plays”
This can be recited daily as a Paarayana and as a Puja.
Excepting Paarayana, the others have to be initiated by a Guru and performed.
The Lalita Sahasranama has the thousand names of the Devi Lalita.
Hinduism describes the Reality as the One without Attributes, Nirguna,
It also provides for worshiping personal Gods,Iswara, Saguna Brahman.
Lalita Sahasranaama contains both Nirguna Upasana and Saguna.
Broadly the Stotra has Nirguna and Saguna Upasana.
It describes the Devi with Attributes in Saguna Saradhana Section, also details the Nirguna aspect.
In Saguna ,The Devi is worshiped as The Mother, as who else can take care of the Child but the Mother!
Nirguna follows the pattern of the Upanishads,’the neti Nyaya’ , that is not his, not this.
Nirguna, Nirahankaara….the list goes on.
And as a mode of worship of Shiva and Shakti it has Eykyaanusanthaanam, where the union of the individual and Universal Soul and of Shiva and Shakti are explained.
Bhaskararay Temple,Bhaskararaaja puram
Maha Meru Bhaskararaaja Puram
Sri Bhaskararaya
Lalita Sahasranaama also deals with the description of the Devi, Her Evolution, though not really She Evolves for “She Always Is’ the details of Her Dwelling place, Sri Pura and Sri Chakra,
The Stotra is Yantra Shastra because it deals with the Sri Yantra,
It deals with Tantra Shastra, when it deals with all the Tantra.
Akulaa Samayaanthastha Samayaachhara Thatpara’
It accommodates all the sects of Devi worship,Kulachaara,Samayaachaara,Vaamaachara, you name it , the Lalita Sahasranaama has it.
Lord Shiva divulged is and other stotras and it was later passed on to the others.
It is also on record that Sri Lalita Devi had ordered Her Yoginins to compose this.
The Stotra also has Yoga embedded in it .
The Angannyaasa and Karanyaasa are of Yogic Discipline.
The various Chakras of the yoga are fixed in the Devi’ specifying the Chakra in its functional aspects.
The fundamental aspect of Human understanding, Thought and Words are embedded her.
‘SriMad vaakbha Koodaika swaroopa,
She rests as Savitri inin the tongue, remaining as Gayatri in the Consciousness Process and expresses herself as Sarasvati when words are formed.
She is the Swaroopa of Brahma, Vishnu, Rudra and She transcends them All.
The letters and words are locked mystically.
This Stotra contains the Bheejaakshara of Bhuvaneswari,Kali, Lakshmi.
And it contains Laita Thripurasundaris Akshara as well.
The practice of Bala as a Deity is also found.
I can go on writing on these lines, which I shall do later.
The reason for this post is about the The Giant who had written Bhashya, Explanation oh Lalita Sahsranaama, Sri Bhaskararaya.
He was born in 1690 in Bhaga, Maharashtra, India, is Mother Konamba and father Gambiraraya, a Scholar.
Gambirraya was conferred the Title ‘Bharathi by the Vijayanagar Empire.
He was of Viswamitra Gotra,
Gambiraraya administered the Saraswati Mantram and had Bhaskararaya trained under Sri Narasimha Advari in Benares,Varanasi.
Bhaskararaya was highly respected by the learned and won accolades from Kings and Scholars.
He was married to Anandhi and Parvati.
He settled in Benares and wrote over 40 books on Vedanta, Mimamsa,Vyakaran,Nyaya, Smriti,Mantra Shastra.
All the works are research papers!
He referers to more than 150 sources for his laita Sahasranaama Bhahsya.
He had a host of Disciplies and Umanandanathar wrote a book on Parasuramakalpasutram and a Biography of Bhaskararaya in Bhaskara Vilaasam.
Bhaskararaya , with the support of his disciples and the Kings had many temples renovated.
Then Bhaskararaya proceeded South, after staying for some time on the banks of the Krishna river and settled on the banks of Kaveri.
A village was created for him as Bhaskararajapuram in Thanjavur district Tamil Nadu.
Later,reached Tiruvidaimaruthur,near Kumbakonam and lived there till 1785, till the age of 95.(1690-1785).
Among his many works the famous are.
Sowbhaagya Bhaaskaram’- this is the Lalita Sahasranaama Bhashyam.
Sethubandham , dealing ith Shodasikaavarnam.
Varivasya Rahasyam.
These three are called the Ratnathraya of Devi Upasana
ललित सहस्रनामम् भारतीय तंत्र और यंत्र शास्त्र का एक महत्वपूर्ण मंत्र है। ललिता उसका नाम ‘खेलनेवाली’ है। इसे दैनिक प्रार्थना और पूजा के रूप में पाठ किया जा सकता है। पाठ के पश्चात इसे गुरु द्वारा संप्राप्त करना चाहिए। यह हजारों नामों का मंत्र है जिसमें देवी ललिता की महानता का वर्णन है। इसमें निर्गुण और सगुण उपासना दोनों हैं। श्लोकों में सगुण उपासना खंड में देवी को माँ के रूप में आराधित किया जाता है, क्योंकि कोई भी बच्चे की देखभाल कर सकती है सिवाय माता के। निर्गुण उपासना उपनिषदों की प्रणाली ‘नेति नेति’ का पालन करती है। इसमें देवी का विविधता, स्थान, श्रीपुर और श्री चक्र का वर्णन है। यह मंत्र शास्त्र है क्योंकि इसमें श्री यंत्र का वर्णन होता है, तंत्र शास्त्र है क्योंकि इसमें सभी तंत्र का वर्णन है। इसमें सभी देवी की प्रवृत्तियों का वर्णन है, जैसे कूलाचारा, समयाचार, वामचार और अन्त तक। इसका बड़ा भाग के रणाबांध कवि शिव ने ओर अन्य स्तोत्रों को लिखा है और यह बाद में दूसरों को भी पहुंचाया गया है। इस पोस्ट का कारण यह है कि ललित सहस्त्रनाम के टिप्पणीकरण के लिए भाष्य लिखने वाले ग्रामवासी थे, इसका नाम भास्करराय था। उन्होंने 1690 में महाराष्ट्र के भागा में जन्म लिया था। उनके पिता का नाम गंबीरराय था, जो एक पंडित थे। गंबीरराय को विजयनगर साम्राज्य ने भारती नाम से सम्मानित किया था। वे विश्वामित्र गोत्र के थे, गंबीरराय के नेतृत्व में श्री नरसिंह अदवारी के तत्वों के तहत भास्करराय का अद्ययन हुआ था। उन्हें ज्ञानी और राजाओं से महान सम्मान मिला था। उनकी शादी आनंदी और पार्वती से हुई थी। उन्होंने वाराणसी में बसने के बाद 40 से अधिक पुस्तकें वेदांत, मीमांसा, व्याकरण, न्याय, स्मृति, मंत्र शास्त्र पर लिखीं। उनकी सभी प्रविष्टि प्रमाणिक हैं। उनके लिखे भाष्य के लिए वे 150 से अधिक स्रोतों का उल्लेख करते हैं। उनके अनेक छात्रों के सहयोग से और राजाओं के सहयोग से उन्होंने कई मंदिरों का मरम्मत करवाया। फिर भास्करराय दक्षिण की ओर चले गए, कृष्णा नदी के किनारे कुछ समय बिताकर कावेरी नदी के किनारे बसे। उनके नाम पर भास्करराजपुरम नामक गांव बनाया गया। बाद में उन्होंने थांजावुर जिले के तिरुविडैमरुथूर पहुंचा, वहां रहकर उनकी उम्र 95 वर्ष (1690-1785) तक रुकी। उनकी कई प्रमुख पुस्तकें हैं: “सौभाग्य भास्करम्”- यह ललित सहस्रनाम के भाष्य है, सेतुबंधम्- शोडशीकावर्णमध्ये संबंधित, वरिवस्य रहस्यम्। ये तीन देवी उपासना की रत्नत्रय माने जाते हैं।
ఈ పోస్టును తెలుగులో అనువదించండి:
లలిత సహస్రనామం ఒక శక్తిపూర్ణ మంత్రమానికి చెందిన ఒక భాగముగా భారత దేశంలోని తంత్రశాస్త్ర యంత్ర శాస్త్రాలు. దినపత్రంలోనికి అనేక ఆవశ్యకమైన ప్రవృత్తిలతో, ఇది హరిపాద్యము అంటారు. ఒక గురునాయకుడి ద్వారా నిర్ధరించబడిన మీరు పారాయణము చేసుకోగలిగే వారికి సహపాఠం నేది. లలిత సహస్రనామంలో దేవి లలితాకు ఎప్పుడూ ఒకటిగానే ఉన్న సహస్ర నామాలు ఉన్నాయి. హిందూధర్మంలో సామర్థ్యముగా నరలో గుణాలేక ఉండే రహస్యస్వరూపముందు కూడా దేవరానికి ప్రార్థభావబద్ధమైన అర్చన పటం ఉన్నది. ఈ సహస్రనామం నిర్గుణ ఉపాసన మరియు సగున ఉపాసన రెండూ ఉన్నాయి. సర్వేయుడిగురించిన పట్ల వివరణలు అంటే అని సాగుతుంది. సగున ఉపాసన విభాగంలో దేవిని తాయనిగే ఆరాధించగలదు. సగుణ ప్రకారం, పిల్లలను ఎలాంటివారు పరిగణింకగలిగేందుకు తాయుడు ఏమీ చేయలేదో ఆరాధించగలడు. నిర్గుణ నాయకుడు పురాణ పద్ధతిలో, ‘నేతి నేతి’ అనే పద్ధతిని అనుసరించుటకు భక్తులకు ఉపదేశించబడును. నిర్గుణ, నిరహంకారం … జాబితాపు జరుగుతుంది.
శివుని మరియు శక్తిని ఆరాధించే పటంలో ఆత్మీయత ఏక్యానుష్ఠానం ఉన్నది, ఇక్కడ వ్యక్తిదైవత్వ సహజ జీవ యొక్క ఏకైక ఆవేశకాలం మరియు శివుడు మరియు శక్తి యొక్క ఏకైక సమానత గురించి వివరణ చెప్పగలుగుతుంది.
లలిత సహస్రనామంలో దేవిని, ఆకృతిని మరియు దేవి అభివృద్ధిని వివరిస్తుంది. రహస్యకోనంలకు దాని నామపదం చేరుకోగడమంటే “ఈశ్వరుని, విష్ణువు, రుద్రుని” అని ఉంటుంది. పత్రాలు మరియు పదాలు రహస్యవాదంగా ఉండును.
ఈ స్తోత్రములో భీజాక్షరముల గురించి చర్చించడానికి నేల కలిగినా సాగుతుంది. ఇది లలిత త్రిపురసుందరి అక్షరమును కూడా గురించి చెప్పగలదు. బాలునిని ఆరాధించే పటంలో కూడా గుర్తింప ఉంది.
ఈ రచయిత గురించి మరింత వ్రాస్తాను, అందువలన ఆవశ్యకం కానిది. ఆ పేజీలను గుర్తించడానికి ఇక్కడ క్లిక్ చేయండి.
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.”
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