The Kalas of the Moon - Sixteen Digits of the Moon
When we invoke the kalas of the moon, the moon's mantra is recited at the top of the head. Devi's face is supposed to be like the moon, full round, and the moon represents the flow of time around the visshudhi chakra. You go around the visshudhi clockwise. You begin the mantra by saying "soma mandalaya sodasa kalatmane visesarghya amrtaya namah" - " I pay my respects to that special fluid which is the nectar ". The mantra for the Moon and the amrit is: Apyayasva sametute visvatah somavrsniyam bhava vajasya sangadhe, sam sim sum saim saum sah samala varayum soma mandalaya namah. - "Please come and drench me all over the world; raining nectar; the samsara of this world; vaja is the horse, the symbol of our limbs of action; sangadhe for their fulfillment please come and rain this nectar on me fulfilling all my desires and therefore annihilating my desires". So we invoke the moon for actions fulfilling all our desires. Sam sah is from one extreme to the other extreme of the seed.
When you move your awareness through the letters you trace a path. In the guru mantra and in these bijas you have to trace the path of the kundalini through your body. You must be very familiar with the matrka nyasa, the sanskrit letters and where they are on your body. It is a very concentrated flow of awareness with a story behind it. It is called Pratyahara. What you are trying to do is withdrawal of the senses and to be concentrated on what you are doing.
We then invoke the sixteen digits of the moon. We pour the milk and imagine that into the milk the pattern of the visshudhi is there. And we go around the milk and invoke the digits of the moon, four in each quadrant of the cup. You go in a clockwise fashion. The first one is considered as amavasya. It is very sacred. That is when all the kalas of the moon have gone back to the sun. The union of the sun and moon is complete in amavasya. That is when the sushumna channel is active. Passion and vairaghya are completely united. That is when the kundalini flows through the central channel. The Devi is completely in union with Siva on amavasya. She is called Kali. During Purnima, full moon, Devi is completely separate. She is Lalita then.
Hagmsah and Angadevata Pujas of Sri Sudha Devi
We have invoked the kalas of the sun ,the fire, and the moon and we have created this lunar eqlipse time artifically here. Now we have to invoke in the viseshargya the 51 letters of the sanskrit alphabet. We draw a triangle imagining that it has been written with these letters. From the bottom point you go upward with the vowels. am am im im um um arum arum alum alum em aim om aum am ahm.
Then there are three groups of five and one consonants: ka, kha, ga, gha, na, ca, cha, ja, jha, na, ta, tha, da, dha, na, then ta. Then starting with tham dam dham nam pam pham bam bham mam yam ram lam vam sam sam and sam. Then ham, lam, ksam the three eyes in the three corners of the triangle. You are going anticlockwise in the ajna chakra. Having done that you invoke the kama kala into the milk. The face is represented by a circle, the heart center by two circles, and the yoni by a triangle.
This is called the Kama Kala. This has several meanings. The face is a circle which represents shunya - nothing. Negation of everything. This is am. Ha is the visarga. Sarga means creation; visarga means extreme creativity. This is represented by the two circles, the two breasts. In the agni kalavahana we have omitted one letter. We omitted "m". It stands for contact. Contact is so important for Devi that it is encorporated in all the these bija letters. We don't say" a"; we say "am". We don't have to say the "m" separately. The ma is represented by the yoni, the contact between Siva and Shakti. Aham. When you are coming down from the head to the bottom you say aham - I am. When you go up you say maha. I am the cosmos. So the aham means I am the Devi. Ahamsah. I am the Devi ,the entire cosmos. So when you say ahamsah, I am the Devi in the Kama Kala you are equating the process of coming down and going up. There is no distinction.
With the incoming breaths you are working with the I. With the outgoing breaths you can go through different surfaces, different individuals or objects. The breath goes in a circular process, never repeating the same cycle. So with the incoming breath you are "I am the Devi, the universe"; with the outgoing breaths you go through all of the living beings one by one .It is the individual experience and the cosmic experience. What is the difference? Individual experience is the serialization of the cosmic experience. The cosmic experience is the unitive experiences of the individual experience. That means whereas in the individual experience you have to go through serially one by one all the life forms in this world at all times in the world; but in the cosmic experience you experience the lifeforms of all the living beings at the same time and in one lifetime you have finished the whole thing.
Between these two the time factor is much more in the individual experience. In the cosmic experience you can experience moksha much faster. It is the viswarupa darshanam of the Bhagavad Gita. Krishna shows Arjuna his cosmic form but still time is flowing. You see through the ajna chakra, so time is still there and distinctions are still there the mouths, the eyes, of each living being flowing from the mouth of Krishna. It is not a complete experience. It is a partial experience. It is close to the Sahasra, but it is not the sahasrara. The Sahasrara cannot be described.
You draw the kama kala into the milk of the visesharghya; the face saying "A" the breasts saying "Ham" and the yoni saying "Sah". The face is Ka E I La Hrim; the breasts are Ha Sa Ka Ha La Hrim and the yoni is Sa Ka La Hrim. The ajna center triangle that we have drawn with all the letters also includes all the other chakras as well. Then We draw a hexagon surrounding this triangle and a circle inside it while saying the Amrita Jaya mantra "Om Haum jumsah". The hexagon represents the union between Siva and Shakti and the circle inside it is the bindu which comes out of this union. Then we worship the Devi here in the viseshargya with the Angadevata Nyasa.
We invoke the different chakras into the milk. We identify that the Devi's muladhara chakra representing all the earth and the solid state is invoked into the viseshargya mandala. The solid state is the square. We invoke all the oceans and liquids into the swaddhisthana chakra, the six-sided star. We invoke the fire in the manipura, the air in the anahata, the prana and space into the visshudhi into the mandala's circle.
When we invoke the kalas of the moon, the moon's mantra is recited at the top of the head. Devi's face is supposed to be like the moon, full round, and the moon represents the flow of time around the visshudhi chakra. You go around the visshudhi clockwise. You begin the mantra by saying "soma mandalaya sodasa kalatmane visesarghya amrtaya namah" - " I pay my respects to that special fluid which is the nectar ". The mantra for the Moon and the amrit is: Apyayasva sametute visvatah somavrsniyam bhava vajasya sangadhe, sam sim sum saim saum sah samala varayum soma mandalaya namah. - "Please come and drench me all over the world; raining nectar; the samsara of this world; vaja is the horse, the symbol of our limbs of action; sangadhe for their fulfillment please come and rain this nectar on me fulfilling all my desires and therefore annihilating my desires". So we invoke the moon for actions fulfilling all our desires. Sam sah is from one extreme to the other extreme of the seed.
When you move your awareness through the letters you trace a path. In the guru mantra and in these bijas you have to trace the path of the kundalini through your body. You must be very familiar with the matrka nyasa, the sanskrit letters and where they are on your body. It is a very concentrated flow of awareness with a story behind it. It is called Pratyahara. What you are trying to do is withdrawal of the senses and to be concentrated on what you are doing.
We then invoke the sixteen digits of the moon. We pour the milk and imagine that into the milk the pattern of the visshudhi is there. And we go around the milk and invoke the digits of the moon, four in each quadrant of the cup. You go in a clockwise fashion. The first one is considered as amavasya. It is very sacred. That is when all the kalas of the moon have gone back to the sun. The union of the sun and moon is complete in amavasya. That is when the sushumna channel is active. Passion and vairaghya are completely united. That is when the kundalini flows through the central channel. The Devi is completely in union with Siva on amavasya. She is called Kali. During Purnima, full moon, Devi is completely separate. She is Lalita then.
Hagmsah and Angadevata Pujas of Sri Sudha Devi
We have invoked the kalas of the sun ,the fire, and the moon and we have created this lunar eqlipse time artifically here. Now we have to invoke in the viseshargya the 51 letters of the sanskrit alphabet. We draw a triangle imagining that it has been written with these letters. From the bottom point you go upward with the vowels. am am im im um um arum arum alum alum em aim om aum am ahm.
Then there are three groups of five and one consonants: ka, kha, ga, gha, na, ca, cha, ja, jha, na, ta, tha, da, dha, na, then ta. Then starting with tham dam dham nam pam pham bam bham mam yam ram lam vam sam sam and sam. Then ham, lam, ksam the three eyes in the three corners of the triangle. You are going anticlockwise in the ajna chakra. Having done that you invoke the kama kala into the milk. The face is represented by a circle, the heart center by two circles, and the yoni by a triangle.
This is called the Kama Kala. This has several meanings. The face is a circle which represents shunya - nothing. Negation of everything. This is am. Ha is the visarga. Sarga means creation; visarga means extreme creativity. This is represented by the two circles, the two breasts. In the agni kalavahana we have omitted one letter. We omitted "m". It stands for contact. Contact is so important for Devi that it is encorporated in all the these bija letters. We don't say" a"; we say "am". We don't have to say the "m" separately. The ma is represented by the yoni, the contact between Siva and Shakti. Aham. When you are coming down from the head to the bottom you say aham - I am. When you go up you say maha. I am the cosmos. So the aham means I am the Devi. Ahamsah. I am the Devi ,the entire cosmos. So when you say ahamsah, I am the Devi in the Kama Kala you are equating the process of coming down and going up. There is no distinction.
With the incoming breaths you are working with the I. With the outgoing breaths you can go through different surfaces, different individuals or objects. The breath goes in a circular process, never repeating the same cycle. So with the incoming breath you are "I am the Devi, the universe"; with the outgoing breaths you go through all of the living beings one by one .It is the individual experience and the cosmic experience. What is the difference? Individual experience is the serialization of the cosmic experience. The cosmic experience is the unitive experiences of the individual experience. That means whereas in the individual experience you have to go through serially one by one all the life forms in this world at all times in the world; but in the cosmic experience you experience the lifeforms of all the living beings at the same time and in one lifetime you have finished the whole thing.
Between these two the time factor is much more in the individual experience. In the cosmic experience you can experience moksha much faster. It is the viswarupa darshanam of the Bhagavad Gita. Krishna shows Arjuna his cosmic form but still time is flowing. You see through the ajna chakra, so time is still there and distinctions are still there the mouths, the eyes, of each living being flowing from the mouth of Krishna. It is not a complete experience. It is a partial experience. It is close to the Sahasra, but it is not the sahasrara. The Sahasrara cannot be described.
You draw the kama kala into the milk of the visesharghya; the face saying "A" the breasts saying "Ham" and the yoni saying "Sah". The face is Ka E I La Hrim; the breasts are Ha Sa Ka Ha La Hrim and the yoni is Sa Ka La Hrim. The ajna center triangle that we have drawn with all the letters also includes all the other chakras as well. Then We draw a hexagon surrounding this triangle and a circle inside it while saying the Amrita Jaya mantra "Om Haum jumsah". The hexagon represents the union between Siva and Shakti and the circle inside it is the bindu which comes out of this union. Then we worship the Devi here in the viseshargya with the Angadevata Nyasa.
We invoke the different chakras into the milk. We identify that the Devi's muladhara chakra representing all the earth and the solid state is invoked into the viseshargya mandala. The solid state is the square. We invoke all the oceans and liquids into the swaddhisthana chakra, the six-sided star. We invoke the fire in the manipura, the air in the anahata, the prana and space into the visshudhi into the mandala's circle.
Excellent explanation
ReplyDeleteThanks for explaining many unknown facts,Thank U
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