SAUNDARYA LAHARI
VERSE 30
A KEY VERSE
RELATIVISTIC RITUALISM IS TRANSCENDED
VERSE 23 IS REVERSED
निषेव्ये नित्ये त्वा महमिति सदा भावयति यः ।
किमाश्चर्यं तस्य त्रिनयन-समृद्धिं तृणयतो
महासंवर्ताग्नि-र्विरचयति नीराजनविधिम्
nisevye nitye tvam aham iti bhavayati yah
kim ascaryam tasya trinayana samrddhim trnayato
mahasamvartagnir viracayati nirajana vidhim
What wonder for him that all the benefits from the Three-Eyed One should only be worth rejection
And that the fire of doom should perform for him (in turn) the light-waving rite?
The words "attendant on you" (nisevye) mean that the siddhis, or psychic powers, are not intrinsically of the nature of the Goddess, but of the nature of epiphenomena. This phrase clearly states that the siddhis are like servants to the Goddess. The absolute Goddess is not directly interested in conferring siddhis. To pray for them is not respectable enough in her eyes.
Siddhi: Attainment. Certain supra-mundane attainments gained through certain yogic practices. Eight such attainments are referred to by Patanjali in his Yoga Sutras. (Nataraja Guru)
Siddhi: The acquisition of supernatural powers by magical means or the supernatural faculty so acquired (the eight usually enumerated are given in the following sloka:
- anima : the superhuman power of becoming as small as an atom.
- laghima : a kind of siddhi or supernatural faculty of assuming excessive lightness at will.
- prapti : the power of obtaining everything.
- prakamya . irresistible will or fiat.
- mahima : the magical power of increasing size at will.
- isitva : superiority, supremacy, one of the eight attributes of Shiva.
- vasitva: the supernatural power of subduing to one's own will, mastery of one's self, command.
- kamavasaya: the power of suppressing desire (one of the eight supernatural faculties of Shiva).
ADDITIONAL COMMENTS WITH STRUCTURAL DIAGRAMS RELATED TO THIS VERSE FROM SAUNDARYA LAHARI/NOTES.
Svadeho bhuta bhih - arising out of Your own body
Ghrni bhih - from the rays which are
Anima adhya bhih - psychic powers such as
Abhito nishevye - atomicity attendant on you
Nitye tvam - o eternal one
Bhavayati yaha - one who contemplates
Virachayati -
Nirajana vidhim - by light-waving rite
According to the Advaita Vedanta tradition the four Upanishadic statements indicate the ultimate unity of the individual (Atman) with the Absolute (Brahman).
Some of the main Mahavakyas are:
- prajñānam brahma - "Prajña is Brahman", or "Brahman is Prajña" (Aitareya Upanishad 3.3 of the Rig Veda)
- ayam ātmā brahma - "I am this Self (Atman) that is Brahman" (Mandukya Upanishad 1.2 of the Atharva Veda)
- tat tvam asi - "Thou art That" (Chandogya Upanishad 6.8.7 of the Sama Veda)
- aham brahmāsmi - "I am Brahman", (Brhadaranyaka Upanishad 1.4.10 of the Yajur Veda
Animadhi means siddhis such as materialisation, prophecy etc.
Animadhi siddhis refer to the properties of matter: becoming light, becoming heavy, becoming large, small etc..
Vedanta does not concern itself with these.
Another version:
- From Your own body
- The rays of light
- All the accidental attributes of manifestation of Your body
- At the core
- You are unchanging
- As I myself think, for him, all the powers of Shiva become as straw
- In comparison with the fire that burns everything
This verse contains the high water mark of speculation.
What remains after the destruction of the universe is Yourself.
When this is understood, then the philosopher - king will secure peace for the world.
The philosopher - king is one who wants nothing.
This is seen as the waving of puja lights for the man who realizes that what is left after this destruction is his own self.
THIS IS PERHAPS THE BOLDEST STATEMENT EVER MADE IN RELIGION.
Even Shiva is not as great as you when you understand.
This is the highest water mark. You can abolish Shiva and the Devi.
You are worshipped by the fire of Shiva and Parvati put together.
You understand Brahman and that is all, You become Brahman.
THERE IS NO BIRTH, NO DURATION OF LIFE, NO DEATH
THESE ARE ONLY NAME AND FORM.
IT SAYS ONLY THAT YOU ARE THE ABSOLUTE.
Attain to absolute Brahman - You become Brahman.
Even Shiva's attributes are like straw for such a man.
If you are conscious of the trials and sufferings that poor humanity has gone through in the name of religion - then you will always weep when you understand this verse which elevates the human soul to a level higher than that of the gods.
(In Indian Law, a disciple can call himself equal to God.)
The centre is the Devi, the periphery is the siddhis (psychic powers).
These siddhis are abolished as the voltage is increased, like the filament in an electric light-bulb.
Another version:
- Originating in Your own body
- Of rays
- Of psychic powers such as anima (smallness, largeness, heaviness, etc. - these are only considerations coming from differences of intensity of light.
- Closely waited upon all around (these rays are servants of the Goddess, waiting around.)
- O eternal, thee
- Always as myself (I place myself inside You, as having the same soul-content)
- Who imagines (or creatively appraises)
- What wonder (is there?) (rhetorical question)
- For him
- (That) the plenitude of the three-eyed one (Shiva)
- Treating (it) as a piece of straw (as nothing, negligible)
- The great all-consuming fire
- Should perform (or make)
- The ritual act of waving flames
She is waited upon all around by the rays, which are simply acting as servants for her.
"What wonder is there that for him who places himself within You as being of the same soul, he should regard the plenitude of Shiva as a piece of straw?"
The great fire of Shiva, resulting from the negative Devi (presiding) uniting with the Numerator of Shiva - is considered by the devotee to be as of straw - for the devotee is the Absolute and the fire is simply the waving of Puja lights in honour of the devotee himself.
THEY ARE ONE AND THE SAME.
He is as great as any god.
No other religion will teach this.
This is the ultimate teaching of Vedanta.
"It is more precious to me than the Taj Mahal"
- only Rousseau answered this question.
No theologian in the West has succeeded in explaining why God burned Lisbon. But here is a real answer to the question. ("God is not good, He is goodness"- Newton)
Explaining away evil does not work - it must be cancelled with good and then transcended to the Absolute (God).
The worst aspect of life, represented by Shiva's destruction, is here cancelled by beauty and kindness (motherhood) and in the resulting Absolute the devotee must exist.
This is the term of Vedanta: "You are that".
Beyond relativism is the Absolute: anything can happen to the world, but not to the Absolute.
The key to high voltage intelligence is renunciation. (See Chapter V of the Bhagavad Gita. ED)
This is again a verse where the worshipper is worshipped.
Instead of the Devi being worshipped, she worships the worshipper.
The lights originate in the Devi (multiplicity and plurality) and are waved as one light in the Numerator.
Another version:
- Arising out of Your proper body
- By rays
- Such as anima (one of the psychic power series - eight aishwarya siddhis) (aishwarya means "wealth" ED)
- Around You in attendance
- O everlasting one, You
- As I am always (the equation between self and non-self)
- He who (always) contemplates
- What wonder is there (there is no wonder)
- For him
- That full benefit to be derived ( from the worship) of the Three-Eyed One
- The great fire of doom
- Performs
- The rite of light waving
- there are 64 of them indicated in this verse
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("Pujari" is the person who performs a ritual or "puja". ED)
Another version:
TRANSLATION
Out of the rays arising from Your proper body, representing psychic powers such as atomicity (Anima):
Attendant on You, o Eternal One, one who contemplates these in terms of oneself,
What wonder for him that all benefits from the three-eyed one should only be worth rejection,
And that the fire of doom should perform for him in turn the light-waving rite.
Here Self and non-Self have reciprocity in attaining psychic powers.
The worshipper is worshipped.
This is fully Advaitic - it transcends Tantra.
Psychic powers are relativistic and worth only rejection.
The Devi gives sayujya - identity with Herself.
The rays are powers that arise from Her psycho-physical body.
The psychic powers - the siddhis - are accidental attributes - but She is "eternal" or Absolute.
"In terms of oneself" - put yourself on the Denominator side
and the Devi on the Numerator.
The fire of doom is in the future, apocalyptic and Numerator
- it will come to the Advaitin who cancels the Self and the non-Self.
Relativistic or material benefits are the result of relativistic worship - asuddha nirvana.
(This is "impure emancipation"- see Chapter 10 of the Darsana Mala by Narayana Guru) - it is "of this world".
Darsana Mala, X, 1:
1. nirvanam dvividham suddhamasuddham ceti tatra yat
suddham nirvasanam tadvadasuddham vasananvitam
"Emancipation is of two kinds -
What is pure and what is impure.
What is without incipient memory-factors, that is pure,
Likewise, what is qualified by incipient memory-factors is impure."
The fire of doom is the Omega Point - beyond the Goddess.
Shiva is hot, She is cool.
Sadhya, Sadhana, Siddhis.
End, Means, Result. These are triputi.
(Triputi: the tri-basic prejudice of seer, sight and seen, or the division of subject, object and meaning which is responsible for our wrong appraisal of reality.
Literally: "Having three bases". A technical term in Vedanta referring to three aspects of cognition, namely: the subjective, the objective and the process itself. The knower of the pot and the object called the pot and the knowledge of the pot would illustrate the three ways by which the same cognition could be viewed. Absolute knowledge is without this triple-based difference. ED)
The world is evaporating upwards - She brings it down and holds the universe together like Max Planck's "H".
There is a dialectical relationship between entropy and negentropy, evolution and involution, implosion and explosion.
The universe is kept in equilibrium by cybernetic feedback.
The Devi is entropy.
"Free expertness" means "belonging to the Self".
(Svatantra and paratantra are technical terms meaning impulses of an ascending or descending order, referred to as "overt psychic powers" when applying to Shiva, and as "free expertness" when applied to the Devi. Although the functions are ambivalent, it is the linking parameter represented by the Shiva-principle that is the agent for the world to descend again after its dissolution. ED)
The traditional four "life-purposes" or purusharthas are artha, kama, dharma, moksha (wealth, pleasure, obligation and emancipation).
By comparison, below is a structure from Verse 23, which is the reverse of the present verse.
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Do not be surprised, I am going to say that all of Shiva's wealth is as a piece of straw to the devotee of the Devi.
When Shiva burns the three worlds, that fire is merely as Puja lights being waved for the Devi.
Sankara is saying, "I have transcended all the siddhis (psychic powers) which surround the Devi.
I am not worshipping the Devi; I am equating my Self with the Devi (who is the non-Self). I have no other object than that equation."
Then the burning of the worlds is as the waving of Puja lights to the devotee.
He is saying, "I want only Tat tvam asi ("That You Are" - "that" being the Absolute)"
The worshipper himself is worshipped.
He is a Paramahansa; the white swan who rises to the Numerator side, drinking from the milk-ocean, leaving behind the water and rising above the ocean of birth and death (Samsara).
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