In Namams 85 to 87 describes the
hidden meaning of the Divine Mother’s form
The Divine Mother’s body below Her waist is the Sakti kuta (the last
four syllables of the Pancadasaksari mantra ) or it is the place of Kriya
Sakti.
Kiriya Ssakti is the one handling the creation function of the
Divine Mother.
The subtle form is called Panchadasaksari (fifteen syllables)
mantra. This is divided into three
parts.
The first five syllables are known as the Vagbhavakuta.Vakbhava kuta consists of five syllables viz.
ka-a-e-la-hrim.
The second part with six syllables is Madhyakuta or Kamarajakuta. Madhya kuta consists of six syllables ha-sa-ka-ha-la-hrim.
The final part with four syllables is Saktikuta. Shakthi kuta consists of four syllables sa-ka-la-hrim.
The Kundalini sakti in dormant state resides in Muladhara at the
bottom of the spine. It rises to Sahasrara to experience the pure bliss with it
is merging with the Supreme Self (Lord Siva). Muladhara is in the Divine
Mother’s Saktikuta.
The Bhandasura killing tells a lot about the Divine Mother’s
gross body. Using such stories, the ancient sages explained to devotees subtle
concepts to be understood easily. The concept of Pancadasaksari mantra, the
Divine Mother’s subtle body three parts is one such example.
In Soundarya Lahari verse 32, the Adi Sankarar had given Interpretation
of the present verse of the Pancadasaksari
mantra.
Please
read this link for detailed explanation of https://manblunder.com/articles/sri-vidya-mantras
Apart
from what is explained, additional details are given here. It can be seen in
those links that each group or khaṇḍa or kūṭa has different syllables. There are
three khaṇḍa-s agni,
sūrya and soma. The first group is placed between agni and sūrya khaṇḍa-s. The second group is placed
between sūrya and soma khaṇḍa-s and the third group is placed
above soma khaṇḍa but
below candrakalā khaṇḍa (which is related to Ṣoḍaśī mantra bīja śrīṁ श्रीं). Thus,
Pañcadaśī Mantra explains Her subtlest form, Kuṇḍalinī. The verse says that there is
no difference between this mantra and Her gross forms and that this mantra
covers and supersedes all other names and forms of Parāśakti. Mantramātṛkā puṣpamālā
stavaḥ is also based on Pañcadaśī Mantra. This is based on the
fact that She is the Vimarśa (reflecting the illumination of Śiva) and also
holds a Power of Attorney from Him to act on His behalf. Through this Power of
Attorney, Śiva, who alone is Prakāśa, Self-illuminating, has transferred His
Independent and Absolute Power of Authority, known as His Svātantrya
Śakti. Thus, by worshipping Her, other gods and goddesses need not
worshipped, if one’s sole aim is to attain only liberation.
All
the syllables and mantras originate from Her. She is adored as mātṛkā-varna-rupīnī in Lalitā Sahasranāma
577. Mātṛkā covers all the letters of Sanskrit
and all mantras are derived from various permutation and combination of these
letters. Therefore, She encompasses all the mantras. As She encompasses all the
mantras, sound is also produced from Her and this is explained in the following
nāma-s of Lalitā Sahasranāma 366, 368, 370 and 371 – parā, paśyantī, madhyamā
and vaihari-rūpā.
The
Divine Mother’s beautiful and auspicious figure can be described in mantra
form. This represents Her power of action or Kriya Sakti
C N Nachiappun
Singapore, 19 April
2020.
References:
1. The Thousand Names
of the Divine Mother published in English by Mata Amritanandamayi Center, San
Ramon, California, USA, with Commentary by T. V Narayana Menon
2. Shri Lalitha
Ahasranama Stoistrom published in Tamil by N. Ramaswami Iyer charities’
societies, Trichirapalli, India, with Commentary by C. V. Radhakrishna Sastry.
3.
The Lalitha Sahasranamam published in Tamil by Shri Ramakrishna
Thapovanam, Thiruipparaithurai,Trichy District, Tamilnadu, India with
commentary by Shrimath Swami Sithbavandar.
4.
www.manblunder.com
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