Kamalâ means one who wears the waters for robes. She is clothed in waters of creative consciousness, the soul-force immanent in all creative activity. She is described as the Lady of the Lotus. She walks on lotuses giving them beauty. She has two of Her hands holding lotus flowers and the other two are engaged in the act of warding of fear and granting boons. Draped in white silk, Her luminous complexion is golden. She is constantly bathed by four huge elephants, white as the snowy mountain, with pots full of water of luminous immortality. Elephants signify sagacity, wisdom, mental movement and activity, the creative principle as manifested in the creative world.
Her mantra is Srim, the one and only central beeja in Srividya, by which the name of SriVidya is obtained. It is not proper to see a distinction between Lakshmi and Tripura sundari. Her upanishad is the Sowbhagye Lakshmi Upanishad.
Her invocation is:
Sowbhagya lakshmi kaivalya vidya vedya sukha kritih
Tripannarayanananda Ramachandra padam bhaje.
Sowbhagya Lakshmi is the moksha vidya, and aiswarya vidya which makes known the nature of sukham or bliss. She is the ananda of Narayana who has three feet(the three dimensions of space are his three feet). She is the abode of
Ramachandra, meaning Rama = the one who enjoys from the root ramana to enjoy, chandra = the nectarine moon of the sahasrara lotus; padam = the feet of the guru, the gurupaduka. So Ramachandrapadam means Sudha as the divya guru. That I adore.
Gods asked (in Saubhagya Lakshmi Upanishad), “Show us the fourth way, the way of Samadhi, described by maya, the Hrlm. Then Narayana told them as follows:
1) Through union, yoga is to be known. By union yoga grows. One who is aware in his union, that yogi enjoys for long.
"Yogena yogo jnatavyo yogo yogat pravartate
Yo apramattastu yogena sa yogi ramate ciram.
2) Having finished sleep, and digested the food well, taking enough to sustain oneself(not over eating), when one is not tired, in a lonely place; always cool in head, having no desire at heart, the practice of union is attempted. Or else, by the more difficult control of breath according to the practices taught by a Guru may be done. That practice is as follows.
(The practice is intended to locate anahata):
3) Fill the air into the tummy, direct it against the muladhara by holding it and saying ‘hum’, and pressing the heel against the muladhar, hold and close lightly the eyes, ears, nostrils. This way one hears the Omkara of many kinds.
4) When one observes carefully in the pure sushumna, one hears the pure sound clearly. This can then be observed even without forcing ones breathing to a halt. (Breathing causes such a disturbance normally that anahata is submerged in it).
5) Many strange sound combinations are heard as anahata sound. By following it, one attains a godly body, tejas, and divine perfumes, and diseaseless body.
6) Having a full heart (fulfilling all emotions), in emptiness in the beginning, one attains to yoga. In the second phase, the vessel of the body is opened up, and the vayu(prana) goes into the central region(heart centre, having broken Brahmagranthi).
7) Then comes stability in the asanas such as padmasana, (Adhara sakti kamalasane has two meanings. The first is the lotus in the muladhar. The second is the sakti, who is used for asana - a posture permitting union). Having then broken Vishnugranthi, one attains paramananda, the ultimate bliss.
8) Then in utter emptiness, the sound of big bass drums is heard. Having broken the third kosa, one hears the sound of drums maddala.
9) One then enters Mahasunya which is an abode of all siddhis and all pleasures. Having broken though the pleasures, the fire of consciousness.
10) Hears in himself the sound of ‘kvana’ or ‘chini’ like the jingling, sound of anklets of a woman walking stealthily. Then one merges into the oneness - the abode of rishis like Sanaka.
11) Then merge the infinity into the infinite. In to the piece, merge the totality. One merges into indescribable happiness like a continuous orgasm. One becomes/realises immortality.
12) Through union, one can attain and break(control) Yoga. Through control of orgasm one can control the Brahmananda. If one wants, one can permanently remain in the nirvikalpa samadhi, but this remains a free option.
1 3 ) A knower who has known this never fears death, or the loss of perception of the world, because in him the worlds are born and die.
14) Through Yoga, one dissolves in the oceanic paramatman as salt dissolves in ocean and has no name or identifiable form afterwards. Such a merger between jeeva and paramatman is defined as Samadhi with no seed.(nirbeeja).
15) When the vital breath stops, then mind also stops functioning. Then the equality of bliss of jeeva and paramatman is defined as Samadhi.
16) That equality, identity between jeeva and paramatman, attained and maintaining the elimination of all plans(samkalpa) that is defined as Samadhi.
17) Free from lights, free from mind, free from decisions, free from diseases, total emptiness, with no reflections, just pure awareness on the point of extinction but not extinct - that is defined as Samadhi.
18) When the one who resides in the body decides to quit thebody, by permanent Samadhi, that is known as niscala Samadhi.
19) Where ever the mind goes, there and there is the reality - param padam. There and there lies paramatman.
Thus did Narayana expound Samadhi. Then the Gods asked Narayana, “Tell us the knowledge of the 9 cakras, please”. Vishnu said:
"In the adha (muladhar)there is a Brahmacakra with a triangle inscribed by three circles. This triangle is shaped as vulva. In this primal source of power, the power kundali sakti is to be meditated as fire. This is known as kama rupa peetham. It gives and fulfills all desires.(Sarva kamaprada).
Second is the svadhisthana cakra which has 6 petals. In It’s centre one must meditate on a westerly linga(the head of the linga pointing to west, red with desire like the glow of coral. This is called the udyana peetham. This gives the power of attraction over all the worlds. (This means ‘I’) attracting all people, ‘ii’) attracting the whole cosmos into oneself, a necessary precondition to self realisation. Attraction is the same as expansion). (Jagada-karshane siddhida).
Third is the navel centre. It is coiled five times like a snake. In its centre kundalini is seen as having the brightness of a crore of morning suns, she is flashing like lightning, and she has a thin and lovely figure beyond description. She is bedecked with jewels of all colours. This gives the ability to perform anything - Samarthya sakti, sarva siddhiprada. This is
the manipura cakra.
The fourth cakra is the anahata centre, the heart centre. It has eight petals and is facing downwards. In its centre a sparkling light emitting linga must be meditated upon. It is receiving the light from the flashing kundalini below. This is called the hamsa kala. She is pleasing to everyone, and brings all the worlds under control.
The fifth cakra is the neck cakra, four digits(inches) long. There on the left is Ida, the candra nadi or cool current, on the right is Pingala the surya nadi or the hot current; in the centre is Sushumna of white colour. Ida has blue colour, Pingala yellow orange colour. To one who knows this – anahata gives siddhi.
The sixth is the talu cakra located between the join of neck and head. The hanging linga at the end of top palate is the place, where the following shape of space occurs. There is a 12 petalled lotus there. Here emptiness
is to be meditated upon. The mind gets absorbed, and negated.
The seventh is the Bhru cakra, one digit long, between the eye brows at the top of the nose. Here the eye of knowledge is to be meditated as the pointed flame tip.
The eighth is Ajna cakram or entrance to Brahma randhram is known as nirvane cakram. The pointer to this is the wisp of smoke emanating from the eye of knowledge. At Ajna the words of vedas, etc. are stored - they become known along with the bliss of Ardhanareeswera. At the Brahmarandhra, the flow of amrita, the coital fluid of Siva and Sakti in union flows down the body cooling the 72,000 nerve centres. The pair Ajna and Brahmarandhram is known as Parabrahma cakram, and the Jalandhra peetham. Brahma is the creator, whose creative power is manifested as the yoni. This Brahmarandhram is the cosmic yoni into which the creative power of time, Kala, or Siva flows to manifest the world. One gets liberated - attain mukti here.
The ninth is the Akasa cakram, the exit of Brahmarandhram outside the body. There the 16 petalled lotus facing upwards exists. In it’s centre is the shape of a triangle. Through the hole in the triangle the power that takes one upwards is there. One should be seeing that and meditate. This is called the
purna giri peetham. It fulfills even the slightest desire that manifests in the sadhaka.
One who learns this Sowbhagya Lakshmi Upanishad every day becomes purified by fire and air (at the north east and south west directions - agneya and vyavaya). Agni is the power to go up, vayu is the power to descend. (Agni always tries to go up; vayu tries to hang around the earth. The balance of these two is liberation. Also, word vyavaya, coming from vayu means contact, sparse sukha, maithuna. Contact with agni is destroying the body. Thus true liberation means detached enjoyment of senses and actions). He does not come back. He does not come back.
Santi is through ‘0m vak me manasi’ etc. Harih Om tatsat.
This completes the Sowbhagya Lakshmi Upanishad.
Lakshmi is prosperity and beatitude. How is this attained? Through the knowledge of your ability to detach from both pleasures and pains and to retain a clear mind in the midst of Distractions. One can do upasana with what prove to be distractions for others, to gain control over the passions.
May all people know their bliss, may they know that they can be free the moment they want to be so. There is no one outside who is limiting one, but all limitations are springing from within.
May all know detachment and attachment. May they know that they are God. May they not fall into the trap of name and form, but see the same consciousness Sridevi in everyone, everything.
May all love peace. May anger, violence to self and nonself diminish. May all worries disappear. May people love each other irrespective of caste, creed, colour, belief. May people give of themselves, share freely what joy they have to others.
May hunger, thirst, need for clothing, strife, poverty go down. May all drink deep from the knowledge of the God within them. Kay misery vanish in that knowledge. May happiness reign supreme. May tension subside. May you see God in you. May you see God in others. May love prosper, through the love Lakshmi has to manmatha, her son.
MAY ALL BE ONE AND ONE BE ALL.
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