From :- lanka.krishnarao@...
Subject :- simhAsanESwri
ernakulam venugopalan to me
Om Nama Sivaya
>Dear Mr. Krishna Rao,light intelligently, hence this mail.
>> I have a question or rather a doubt and you probably can shed some
>>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 hreemkaramantrojwlamshrichakrangitabindumadhyavasatim............
Meenakshim pranatosmisantatamaham karunyavaarmnidhim.
>>According to my understanding Meenakshi is Matangi,Shyamala orMantrini 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.Sclearly says Geyachakrarathaarooda Mantrini parisevita also Mantrini
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,