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  • krishnarao
    simhAsanESwari From :- lanka.krishnarao@gmail.com Subject :- simhAsanESwri ernakulam venugopalan to me Om Nama Sivaya ... light intelligently, hence this
    Message 1 of 1 , Dec 29, 2008
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      From :- lanka.krishnarao@...
      Subject :- simhAsanESwri

      ernakulam venugopalan to me

      Om Nama Sivaya

      >Dear Mr. Krishna Rao,

      >> I have a question or rather a doubt and you probably can shed some
      light intelligently, hence this mail.

      >>In Srividya, mother Lalita or Tripurasundari is supreme,
      parabhattarika. One of the several epithets is Bindumandalavasini.
      Also She is Sivaasivashakti aikyarupini meaning She and Siva are one.
      In many of Adi Shankara's compositions on Madurai Meenakshi She is
      equated to Lalitambika

      >>" srividyam sivavamabhaganilayam hreemkaramantrojwlam
      Meenakshim pranatosmisantatamaham karunyavaarmnidhim.

      >>According to my understanding Meenakshi is Matangi,Shyamala or
      Mantrini and such how can She be equated to the Simhasaneshwari. May
      be Shankara was seeing Godhood in an advaita aspect as everybody and
      everything has that divine amsa.

      >>Please clear this doubt for me. Maybe it is silly, but since L.S
      clearly says Geyachakrarathaarooda Mantrini parisevita also Mantrini
      nyastha rajyadu.
      So I am wondering!
      >>Hope evrything is fine with you. Many blessings.

      mAnya SrI vENugOpAl,

      Your confusion is nothing but that you are looking at all
      these dEvatAs as different from you. Before entering into SrIvidya,
      you have to remember your guru mantra which says that your guru is
      "swarUpa nirUpaNa hEtuh".
      Who ever he introduces (initiates) to you as dEvata, you have to
      understand, that dEvata is none else but your own self.
      You would have taken births of so many forms like so many dEvatAs,
      manuShyAs, rAkShasAs, piSAcAs, birds, snakes, creatures, stone, hills,
      mountains, trees etc., and so many of course.

      But we select only a few of them, to have the recollection of
      memory of that life and know how great we are! "nAma smaraNam" means,
      to recollect what we have forgotten (vismaraNam = to forget). We
      recollect only the better side of our history and our greatness in
      that birth because, we are aspiring to become divine. "mR^ityOr mA
      amR^itam gamaya". Not like 'Kamsa' who recollected his rAkShasa janma
      of his previous birth and acquired all the rAkShasa qualities.

      Coming to your point, we always do 'pancAyatana puja, while
      doing pUjA for any particular dEvata. It means that you should not
      perform pUjA for any particular dEvata in a lone form, because that
      deity is not any single individual, but the collective form of so many
      dEvatAs (samaShti) only. Just like you can not find any particular
      thing as "forest", but only the collection of so many trees.

      When you perform pUja for 'Siva', the amba, viShnu, sUrya, gaNapati
      etc., will become "anga dEvatAs". When you do it for 'amba', Siva and
      others become 'anga devatAs.

      In the same way, when you meditate upon mInAkShi, the lalita
      rAjarAjESwari and others will become 'anga dEvatAs'. Then the
      "mInAkShi" will become "simhAsanESwari".

      Any way, you could have understood by this time, that you, who
      is the "SAMASHTI' of all the dEvatAs, is the real "simhAsanESwari".
      Not any Lalita, rAjarAjESwari, Siva,viShNu or any one else. Of course
      all of them are yourself. You are the "sarva dEvatA samaShti" and you
      yourself is the real "simhAsanESwari"

      "rUpai ranEkaIr bahudhAtma mUrtim kR^itwAmbikE tat prakarOti

      This is all the view of SrI SankarAcArya.

      Yours always in the sevice of the mother,
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