Non-differentiation in Tripura Sundari and its Mantra
Abheda' is non-differentiation in the English language. Abheda and Advaita are similar terms.The only thin line, that can be drawn between Abheda and Advaita is of Bhaava/ emotion.
Technically there is no difference between the Tripura Sundari and its Fifteen syllable Mantra. It is an integration of Sthoola Sharira and the Mantra, between the Gross and the Subtle sound with Bija.
The Advaita says:
- 1. Tat Tvam Asi.
- 2. Aham Brahmasmi.
- 3. Prajnanam Brahma
- 4. Ayam Atma Brahma.
This is a relationship between the Jivatma/embodied soul and Parmatma/Universal self. The journey of ''soul to become Self" is the basic principle of the Advaita, which in Shaivism can be said as Shiva Kevaloham or Ishvara Pratyabijna. Since the Shakta discipline teaches that the relationship between the aspirant and the Divine Mother is that of a child and its mother. There is more communication through crying, weeping and other body languages of the child, to attract the attention of the Mother. Therefore, it is imperative on the part of the Shakta aspirant to call Tripura sundari, with certain sounds for creation, preservation and ultimately for emanicipation., which is "Aim Kliim Sauh."
It is the Fifteen Aksharas/phonemes, which is single mantra is very dear to Tripura Sundari--the Mother of all the universes, where Brahma, Vishnu, Rudra also find their inherent qualities within the Fifteen syllables.
These are termed as 'Kuta'. Kuta means a summit, a multitude, a secret emotive call, which needs to be remembered to derive the elixier of life, being in tone with the Divine Mother in all the breaths of life. Each breath needs to be directed towards Tripura Sundari.
"Kuta" means a codified sound of the Mother's nature. The Three Kutas are "Adi Kuta, Madhya Kuta and the Shakti Kuta." Also these Kuta are designated as with the Upadi of Vagbhava Kuta as Adi Kuta, Kamraja Kuta as Madhya Kuta and Shakti Kuta is with all grace. Hence the Shakti Sadhana is undetaken for spiritual grace, whih is Devi--Anugraha.
The scripture says:
"Mantra Mayo hi Devah"-------- The Devata is in mantra.Mantra is to be recited it is a call of a child, and an invitation from a celebrated Saadhaka. The moment mantra is recited, verily, the Divine is present, because of the sound vibration. Through vibration comes motion. Through motion develop colours .and colours give a presentation of tone. Hence the Shri Chakra--a figurative representation of the Tripura Sundari is to be invoked through sound vibration. It is the "Naad, or Shabda Mayi Shakti." The Agamic experts call it "Kalaa", an approach to draw the benevolent attention of the Divine Mother, who is seen in the tears of a child, with the cry of Ai--Ai -Ai, as explained in the Panchastavi. It is in the Yogic practices of a Yogi,in the rituals of a Agni Hotri, in the Bhajans of a devotee, and in the Japam of a practitionor of meditation. It is the subtle form of the Dhyana Shloka. The whole universe is a flux of vibrations,which is ultimately sound, seed and syllable. It is the self--awareness, of being an aspirant for getting the grace of the Divine Mother.
These Three Kuta are of three segments or units, but interlocked with the syllable Hriim. Being One locket of the Kadi Mantra, it is to be counted as "Maata--Meya and Maana". all these are technical terms,to be known during initiation. But "Pra" as Upsarga/ prefix gives different connotation for a Sadhaka.
Maata, becomes Pramaata, which is the Ishvara/Shiva in the being of a Sadhaka. Meya becomes Prameya, which is the Shakti/Tripura sundari residing in the being of a Sadhaka. Maana becomes Pramaana,which is itself a proof through Vidya/higher knowledge of Shakt, known as "Dasha Maha Vidya". Mantra Mayi Devi Tripura Sundari puts the locket of the Kadi--Mantra exposed in the form of Tripura Sundari, whose nature is infinite bliss.
This emotive locket is said to be the Three Dhams as Brahma Dhaama, Vishnu Dhaama and Rudra Dhaama, which binds the aspirant to the Tripura Sundari and vice versa. Shri Aurobindo calls it the Ascent and descent. The meeting point is the Saakshatkara, according to the mental attitude of the aspiran,either what is given in the Dhyana Shloka, or the Mantra or the Sahsranama, with thousand attributes. It is called Abhiipsa in the Shakta language.
Following Siddha Pithas are said to be the places of perfection, as visualized by the aspirants.
Jalandhara Pittha, Uddiyana Pittha, Kamagiri Pittha,with the focul points of Ichha, Jnana and Kriya Shakti.also known as
"Bindu -Trayi, Svayambhuvah, and Jyotirlinga".
In the Matrika Pujanam, it is adored as A U M,
thus a macrocosmic sound vibration of OM.
|Pandit J.N. Siboo (1919--2001), served as a senior teacher. Later, promoted as Head Deptt of Sanskrit & Hindi, Govrnment Oriental College, Srinagar. Authored "Jyestha Pradurbhava" in Sanskrit with Hindi translation. He authored a series on Kashmir Shaivism, published in MADHYMA-PATRIKA Hindi Journal. Before migration to Mumbai, he was associated with the Shri Roopa Bhavani Sharda Peeth Research institute, where he completed the Kashmir Shakta Vimarsha. He would also write for Hindi Section of Koshur Samachar. He has written on the Bijaksharas of the Shakti tradition of Kashmir. He was awarded the Central Hindi Directorate Award, under Ministry of Human Resources, for Kashmir Shakta Vimarsha.
|Copyrights ? 2007 Shehjar online and KashmirGroup.com. Any content, including but not limited to text, software, music, sound, photographs, video, graphics or other material contained may not be modified, copied, reproduced, republished, uploaded, posted, or distributed in any form or context without written permission. Terms & Conditions.