101, 102. Maṇipūrāntaruditā & Viṣṇugranthivibhedinī
Devi resides in the Maṇipūra cakra and there She cuts as under the knot of Viṣṇu.
The knot of Viṣṇu is a sense of identification of one's emotions, feelings and thoughts with oneself. Maṇipūra is the seat of fire. Devi manifests Herself as Durgā: 'Jvalantam iva parvatam’ - meaning, like a mountain of fire. ‘Saṃvartāgni' meaning the delusive fire which burns up the entire world at the end of a kalpa called Pralayā.
As fire She burns up the body. As fire She burns up the needs of the body also. All the emotions, feelings and thoughts exist, so long as they're having a body to work in. When the body itself is burnt, then fear, lust, anger, greed, delusion, pride, envy, ego etc. can rest.
At the Maṇipūra cakra the devotee offers his body as naivedya to that all engulfing fire of Devi. At the Devīgītā it is said: ‘The devas saw Devi as having for Her food, all the people’. This statement refers to the yogic processes of cutting the Viṣṇugranthi. Having burnt the body at the Maṇipūra cakra, the smoke which comes out of the body consists of the emotions, feelings and thoughts.
103, 104. Ājñācakrāntarālasthā & Rudragranthivibhedinī
Residing in the space of Ājñā cakra, Devi cuts open the Rudragranthi.
The Rudragranthi means the knot of Rudra. It means the sense of identification with an individual life. There is a notion that having transcended the Viṣṇugranthi, there is nothing left. Life, however, continues because every atom, every part of space has life. The notion that if one loses one's individual life there is going to be not even this prāṇa, is called the Rudragranthi.
One must lose the interest even in the continuance of one's individual life, in order to cross the barriers of Rudragranthi. The Devi acting as Kālī at the Ājñā centre, acts as the Guru merging the individual into the cosmic being. When the knot of Rudra opens, it is said that one has attained kapalabhedanam. That is the opening of the skull.
There are two processes of death:
One process is where one is afraid of death, is subject to re-birth and where the life goes out through the anus.
The other mode of death is that which is obtained by concentrating the powers of will and taking them out through the root of Sahasrāra, with a smile on the lips and the person in ?Jnayoga?.
There have been many cases in India where people adept in yoga just sat, closed their eyes and went into Samādhi. In such process, usually a light is seen emanating from the skull and going away by those who are fortunate enough to be nearby. These are the characteristic differences between a normal death leading to unconsciousness to death, and the siddhi which attains super-consciousness and death.
105. Sahasrārāmbujārūḍhā
She resides in the lotus of Sahasrāra and the crown of the head.
Samādhi is of two kinds:
Sabīja Samādhi or the Saguṇa Samādhi is of the first kind.
Nirbija Samādhi or the Nirguṇa Samādhi is of the second kind.
Devi is experienced as a Saguṇa Brahman in gloriously beautiful and aesthetic forms, so long as the Saguṇa Samādhi lasts. In the Nirguṇa Samādhi there is no experience but one simply remains oneself.
106. Sudhāsārābhivarṣiṇī
She reins peace, tranquility and bliss making every pore inside and outside the body of the devotee quiver in ecstasy.
107. Taṭillatāsamaruciḥ
She is flashing like lightening.
Such flashes of illumination are usually followed by voluminous outpourings, intuitive truths, which arrange the jigsaw puzzle of life and its purposes, nearly into a present picture. Most of the inspirations, inspired writings, revelations of prophets, Vedas, etc., all belong to this category of experiencing the Sadguṇa Brahman as a flash of illumination. It has become common to say ‘here is flash’. These flashes often interrupt the normal modes of transmission and a sudden item of importance is announced.
108. Ṣaṭcakroparisaṁsthitā
She resides in the seventh lotus, in the seventh heaven above the first six lotuses which are the first six heavens.
109. Mahāśakti
Devi represents a great desire or a desire for greatness. Both these meanings derive from the splitting Mahā + śakti. The word 'mahā' means both great, as well as Cosmos. Mahāśakti represents the striving of the individual to get over his bondage to achieve communion with God in the Cosmic Form.
No comments:
Post a Comment