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anatman
03 March 2011, 11:26 AM
Please educate me on the proper meanings of these bijaksharas.

I have looked through the internet and didnt get a satisfactory answer.

The mantras are:

Om Hreem Shreem Kreem, parameshwari Kalikaye swaha.

Om Aim Hreem Kleem, chamudaayai vicche.

Om Kreem Kalikaye Namah

Om Hreem Shreem hum phat!

yajvan
03 March 2011, 09:10 PM
hariḥ oṁ
~~~~~~

namasté



Please educate me on the proper meanings of these bijaksharas.

I have looked through the internet and didnt get a satisfactory answer.

The mantras are:

Om Hreem Shreem Kreem, parameshwari Kalikaye swaha.
Om Aim Hreem Kleem, chamudaayai vicche.
Om Kreem Kalikaye Namah
Om Hreem Shreem hum phat! First, one must be aware that each line above is its own mantraṁ. Each bīja (seed) sound aligns not only with a devatā but also with a graha ( ~planet~).

So it seems to me we should go slowly here and look at some common sounds that are here, Who owns them? their roots, etc.
hrīṁ ह्रीं
srīṁ स्रीं
krīṁ कॄं
klīṁ कॣं

praṇām

Sahasranama
03 March 2011, 09:17 PM
What I was wondering is are these beeja aksharas pronounced seperately where the beeja ands in ma-kara or all in one fluid line where the anusvara is pronounced according to the beginning letter of the next akshara or word?

anatman
04 March 2011, 01:51 AM
Thanks Yajvan, :)

I need more more details about the mantras, if you don't mind.

If possible explain each mantra in detail, or you could link a authorized website where the mantra meanings are explained.:)

Thanks.

yajvan
04 March 2011, 11:01 AM
hariḥ oṁ
~~~~~~

namasté



First, one must be aware that each line above is its own mantraṁ. Each bīja (seed) sound aligns not only with a devatā but also
with a graha ( ~planet~).

So it seems to me we should go slowly here and look at some common sounds that are here, Who owns them? their roots, etc.
hrīṁ ह्रीं
srīṁ स्रीं
krīṁ कॄं
klīṁ कॣं



ह्रीं (hrīṁ) is the bīja sound and is considered praṇava. In the śakta tantra ( that of Śrī Devī) we find hrīṁ, and in the bhairava tantra we find hūṁ.

In the varadā tantra there is a śloka that explains the bījā (seed sound or mantra) of śiva/bhairava and is considered śiva-praṇava, hūṁ.
Hence in the various śastra we find different praṇava.

We know in the ved we find oṁ as praṇava.

... will continue with the other bīja's and more in-depth knowledge in future posts.


praṇām

words

praṇava - we find praṇu in this word, meaning to to utter the syllable;
'to praise greatly'; this too can mean 'to sound loudly'
praṇava is often associated with oṁ ॐ - as this comes from the ved. Yet the tantra-s also hve their praṇava's as mentioned above.

yajvan
04 March 2011, 07:46 PM
hariḥ oṁ
~~~~~~

namasté

hrīṁ ह्रीं - bhuvaneśvarī's bīja akṣara
srīṁ स्रीं - mahālakṣmī's bīja akṣara
krīṁ ख्रीं - kālī's bīja akṣara
klīṁ कॣं - kṛṣṇa's ( some say kāmadeva) bīja akṣara
hūṁ हूं - śiva/bhairava bīja akṣara and is considered śiva-praṇava; hūṁ हूं & is also found in the chāndogya upaniṣad.


The chāndogya upaniṣad says, anirukttas trayodaśaḥ stobhaḥ sañcaro huṁ-kāraḥ
The indefinable (anirukta¹) is the 13th (trayodaśa) stobha (interjection), the sound हुं huṁ-kāraḥ¹.

A stobha is a chanted interjection in a sāman ( sāma ved chants); The interjections are used in the chant to make them more conducive/musical to the ear , adding sama ( even-ness, consistency) to the chant. Yet this stobhaḥ , huṁ , is of special interest. It is defined as anirukta, unspeakable. Why so?

It is the sound of the underlying Reality of all. It is considered of indefinite origin. Why ? Because existence, Being (sattā) is without origin - no beginning, no end. It is unspeakable due to its fullness (bhūman) that cannot be contained in sound or form . Yet we do the best we can. It is that huṁ or hūṁ and oṁ that is praṇava. Sacred syllables or akṣara.
Akṣara means syllable, yet in the same breath is defined as imperishable. It is as if the total ocean could be held in one drop of water.
Such is the value and our ability to hear the resonance of huṁ हुं hūṁ हूं

praṇām



words

anirukta अनिरुक्त - is 'not explained', indefinable; it is unspeakable, un-uttered
stobha - a chanted interjection in a sāman ( sāma ved chants); .
My view only: The way to this word 'sound' is interesting: sañcaro is sañ+cara. This cara is moving, shaking ;
in music it is called mūrchanā. Its meaning in mūrchā = 'melody' ( amongst other things) and melody =mūrchanā
kāra - is a song , hymn of praise, yet also is making , doing , working, a ~doer~.
praṇava - we find praṇu in this word, meaning to to utter the syllable;
'to praise greatly'; this too can mean 'to sound loudly'

yajvan
06 March 2011, 06:41 PM
hariḥ oṁ
~~~~~~

namasté

Let's spend a few posts on the nouns and pro-nouns in the mantra's being considered.

Durgā ( full name is durgatināśinī), and She as kālī

Let's look at kālī - when used in its masculine gender it is black, dark color, dark-blue . We see Mother kālī defined as durgā (durgatināśinī),
and she as kālī is always shown as black or dark blue.

We can look at kālī in this manner: kā+ lī

kā = to seek , desire , yearn , love
lī = to melt , liquefy , dissolve .
Hence we can look to 'Mother' to yearn, seek and melt in Her love.Kālī can be viewed and experienced as Dakṣiṇa Kālī and as Bhadra Kālī.

Dakṣiṇa is defined as the right ,straightforward , candid , sincere , pleasing , i.e. right action or right facing.
Dakṣiṇa Kālī is that śakti that brings the delight of vanquishing that is right action, straight forward.
Mother Divine's actions here are uplifting , evolutionary in nature, upholding ( dharma) for the individual or society.
One can see the 'death' of bad habits, the ending of negative attributes, the removal of obstacles. She is seen and
the might of the Supreme no doubt, but this might is done with discernment - right action , skill.
Without something being destroyed, consumed, there is no room for creation or advancement to occur.
Even during ones meditation, one comes back from turiya anew, fresh. Something was given up, destroyed - fatigue, stress, etc.


And what of Bhadra Kālī ? Bhadra is defined as blessed , auspicious , fortunate , prosperous , happy.
She , the one that is dark, that destroys in order to create to bring prosperity and happiness.
She is the transformer due to her owning time.
She owns and wields kāla śakti. With time all things are transformed. How many lives has one gone through in the
measurement of eternity? Kālī as the orchestrator can tell, yet we cannot.
Her time is based in eternity , our time is measured and metered out one life at a time. Since she owns and wields time,
She can see the evolutionary progress as one unfolds the SELF. Hence Her power in us is that of transformation.
The same as śani as he provides the restraints of yama.
So we have Kālī who brings forth dakṣiṇa and bhadra. She is adored by vīra ( the brave, the chief, the strong); the weak are in awe of Her might and power.

A bit more is more ...
Another view also of kāla - which again is back, dark color, dark-blue. looking to the 3rd derivative this kāla is rooted in kal , 'to calculate or
enumerate ' a fixed or right point of time, a space of time , time (in general). And kalā is a digit or one-sixteenth of the moon's diameter.

This kalā in jyotish is a minute of a degree. In kaśmir śaivism the definition of kalā is used as creativity as it comes from the definition of
'any fine art' and 'skill , ingenuity'

some other information
kali is rooted in kal and is a name of the die or side of a die ( dice) marked with one dot , the losing die . The implication?
Kali is that yuga with 1 leg of dharma remaining.

kali is also another name for strife , discord , quarrel , contention. Personified as the son of krodha or 'anger' and hiṃsā 'injury' ,
and as generating with his sister durukti , calumny' - two children are born bhaya , 'fear' , and mṛtyu , 'death' .


praṇām

yajvan
07 March 2011, 12:51 PM
hariḥ oṁ
~~~~~~

namasté

The dasākṣari ( 10 ākṣara or syllabled) mantra offered in the 1st post is invoking cāmuṇḍī.

oṁ aīṁ hrīṁ klīṁ cāmuṇḍāyai vicce
oṁ ॐ - tara's bīja akṣara ( we have not discussed this as yet , only as praṇava¹ in other posts)
aim ऐं - sarasvatī's bīja akṣara hrīṁ ह्रीं - bhuvaneśvarī's bīja akṣara
hrīṁ ह्रीं - bhuvaneśvarī's bīja akṣara
klīṁ कॣं - kṛṣṇa's ( some say Kāmadeva) bīja akṣara

We now come to cāmuṇḍāyai vicce : cāmuṇḍā + yai vic + ce

cāmuṇḍā + yai
She is another expression of śrī devī; cāmuṇḍā is sometimes written cāmuṇḍī , chāmuṇḍī or cāmuṇḍā. It is said She is indistinguishable from Kālī. Because of this association her quality is about power and force. But power and force to do what? Transform (rapidly!).

There are many stories of Her. She appears in the mārkaṇḍeya-purāṇa (mārkaṇḍeya is the author or narrator of this purāṇa).
I have not read this purāṇa in full so cannot talk with any authority on this matter.

Her name helps me with Her qualities: chā + muṇḍī
chanda - pleasing , alluring , inviting ; chánda = praising.
muṇḍa - a shaven head = an ascetic
muṇḍī - female ascetic

She is seen with a skeletal frame and matted hair. Hence as I see it, She is that force that will bring the purification
of the ascetic. Her name as the story goes, is She destroyed the asura-s chanda and muṇḍa.

yai - has many definitions . For this post , I wish to use the definition of yai = yā , meaning to go towards, to approach
as one is approaching cāmuṇḍā ; a finder point to note - the 4th derivative of yā is a name for lakṣmī.

vic + ce ( sounds like vich-chai)
vic - is to discriminate; the other meaning is to sift, separate
ce = ci - meaning to increase, thrive . The ce is also a form of cetati, cetat, citantyā, cetta . We see how this 'ci' applies -
as one wishes to increase the abundance of cāmuṇḍā in oneself.

Now the full dasākṣari ( 10 ākṣara or syllabled) mantra has been reviewed by its components: oṁ aīṁ hrīṁ klīṁ cāmuṇḍāyai vicce

The question - is there an overall meaning to its structure, to its order?

praṇām

words
praṇava - we find praṇu in this word, meaning to to utter the syllable;

'to praise greatly'; this too can mean 'to sound loudly'
praṇava is often associated with oṁ ॐ - as this comes from the ved. Yet the tantra-s also have their praṇava's
as mentioned in post 5 above)
We find Her name in the mahābhārata as caṇḍī, caṇḍā, etc.

yajvan
07 March 2011, 05:55 PM
hariḥ oṁ
~~~~~~

namasté


It would be noteworthy to offer the following on the mantra's being reviewed above.
The piṇḍa (heap, quantity , collection) of sounds found in the dasākṣari ( 10 ākṣara or syllable) mantra would not be the best place to begin one's meditation.
It is suggested one start simple, easy. It would be like walking into a fitness room and trying to start lifting 200 lbs. ( 91kilos) weights. We start with the smaller and work to the bigger. This creates a foundation and grooms the mind.


praṇām

smaranam
07 March 2011, 06:35 PM
Now the full dasākṣari ( 10 ākṣara or syllabled) mantra has been reviewed by its components: oṁ aīṁ hrīṁ klīṁ cāmuṇḍāyai vicce

The question - is there an overall meaning to its structure, to its order?

Namaste YajvanJi

Since you ask, i would like to make a complete wild guess based on your very informative post above (thanks) :

oṁ aīṁ hrīṁ klīṁ cāmuṇḍāyai vicce

O Mother Divine, Who is Time, churns out the butter-cream in us and purifies us, please pull out / bring out / pick out the Sat-Chit-Anand in me.

aIM - sarasvati - chit - samvit - knowledge potency of the Supreme Lord
hrIM - durgA - sat - existential potency of the Lord
kliM - (rAdhA/Lakshmi) - Ananda - HlAdini - internal bliss potency of the Supreme Lord (KRshNa)

oM (auM) - praNav - Sat-Chit-Anand source = shabda incarnate of THE Supreme Lord

From shabda-Brahman' (om) -----> to knowledge (also of how to create, chit) -----> to creativity (sat) ------> to transcendence of all these into pure eternal bliss (Anand) of eternality with the Lord.

praNAm

yajvan
07 March 2011, 08:10 PM
hariḥ oṁ
~~~~~~

namasté smaranam

what you offer here is bright and interesting....

please pull out / bring out / pick out
How so? with the bīja akṣara hrīṁ ह्रीं. This sound is also known as lajjā bīja, so says S.śaṅkaranārayānan-ji¹.
What does this mean ? Lajjā means bashfulness, modesty. It comes from hrī in the feminine gender, defined as modesty , shyness . This aligns nicely with your 'pulling out, bring out' view.

If I may let me advance the idea just a bit more...
We can also add to this 'not only bring me out , pull me out'.
We can add take me across to the Supreme. Where do I possibly get take me across ? From the bīja akṣara oṁ ॐ - tara's sound form.

Tara is tāra = carrying across , a savior , protector . We then can say tāra is tārayati , one who strives to carry (others) across. Hence with oṁ ॐ
it is the tari ( the boat) that carries us across (tāra) and is represented as tāraka - the helmsman of a boat that enables one to pass or go over.

Now this mantra begins to unfold in its beauty.

praṇām

words
Author of the daśa mahāvidyās , 10 great cosmic powers

yajvan
08 March 2011, 11:55 AM
hariḥ oṁ
~~~~~~

namasté

I wrote in post 1 above:

Each bīja (seed) sound aligns not only with a devatā but also with a graha ( ~planet~).


If there is interest see this HDF post : http://www.hindudharmaforums.com/showthread.php?t=3226 (http://www.hindudharmaforums.com/showthread.php?t=3226)


praṇām

smaranam
09 March 2011, 11:02 PM
hariḥ oṁ
~~~~~~

We can also add to this 'not only bring me out , pull me out'.
We can add take me across to the Supreme. Where do I possibly get take me across ? From the bīja akṣara oṁ ॐ - tara's sound form.

Tara is tāra = carrying across , a savior , protector . We then can say tāra is tārayati , one who strives to carry (others) across. Hence with oṁ ॐ
it is the tari ( the boat) that carries us across (tāra) and is represented as tāraka - the helmsman of a boat that enables one to pass or go over.

Now this mantra begins to unfold in its beauty.

It does. That makes TArA a Dear tArak-sakhi.

praNAm

anatman
14 March 2011, 01:06 PM
Thanks Yajvan,

I appreciate the effort.

I need to delve deeper into the mantras.

Anyways, thank you very much for explaining the mantras from an Astrological POV.:)

Jai Shankara!

yajvan
14 March 2011, 01:53 PM
hariḥ oṁ
~~~~~~

namasté


I thought to add just a bit more...this is from another post and fits in nicely here.

When we look at the saṃskṛt assembly of akṣara or letter ( akṣara is imperishable and another name for brahman), it is made up of vowels (svara) and consonants (vyañjāna).

Śiva is the owner of svara and śakti is the owner of vyañjāna. ( Yet we know there is only One, this is the traditional way of discussing this matter). The vowels (svara) extend from a (अ) to ḥ (अः).

If we count down the vowels in order we come to 'au' which is the 14th vowel. This au औ vowel of the alphabet sounds like 'ou' in 'our' , in English. The 14th tithi is owned by śiva. Hence the tithi and vowel au औ are related.

This 'a' represents anuttara , the Supreme unpassable, is considered cit śakti- the energy of consciousness.
This is combined with 'u' - considered jñāna śakti, the energy of knowledge. Some call this 'u' unmeṣa उन्मेष- the act of opening the eyes. Since it is śiva's eyes (anuttara) this is a symbol of creation just about to begin.

Now this can only occur via śiva's icchā or will. Thus with will (icchā) + knowledge (jñāna), this results or brings about kriyā or kriyā śakti, the energy of action. Hence this 'au' is considered the full expression of kriyā śakti and has been given the name of triśūla the trident due to its holding icchā + jñāna + kriyā. And who holds the triśūla or stick, daṃḍa ( some write daṇda) stick ? Śiva.

Hence we have the Supreme (a) holding the triśūla (icchā + jñāna + kriyā) which is represented by kriyā śakti (au) that occurs on the 14th tithi of the lunar day, that is owned by śiva. Hence all the previous vowels from a (अ) to o (ओ) come to find action in the 14th vowel (au) औ.
We find this (au) औ as key in some very profound mantra-s:

au+ ṁ
s+au +ḥ
hūṁ=h+aū+ṁThis hūṁ is śiva-praṇava. Praṇava is to praise, and that which rennovates throughly.

praṇām

anatman
14 March 2011, 02:07 PM
The Mantra Om Hreem Shreem Hum Phat!

What does Phat mean as a single word and in the context of the Mantra?

Thanks

yajvan
14 March 2011, 02:31 PM
hariḥ oṁ
~~~~~~

namasté


The Mantra Om Hreem Shreem Hum Phat!

What does Phat mean as a single word and in the context of the Mantra?

Thanks

phat फत् - is defined as an interjection; some write it as phut which brings one to phutkṛ - a sort of ~yell~. But there is more .
It is to bring an exclamation mark, an emphasis, a resolve to the mantra. Many times with this phat a person claps their hands
( many do this over their heads) - emphasis/energy. There is more, but I will leave it there for now.

praṇām

yajvan
14 March 2011, 03:19 PM
hariḥ oṁ
~~~~~~

namasté



phat फत् - is defined as an interjection; some write it as phut which
phut which brings one to phutkṛ - a sort of ~yell~. But there is more.


We also write it like this phaṭ फट् - crack! Again the interjection, the energy, the assertion.

But what does this 'ph' sound like? There are a few schools on this:
One school says is sounds like the ph in philosophy. Another school
says its more like uphill, hence up-phill. For me I lean to philosophy sound.
Many times this sound-word called out as phaṭ-antam - or ending with the sound phaṭ

praṇām

yajvan
14 March 2011, 06:21 PM
hariḥ oṁ
~~~~~~

namasté



We also write it like this phaṭ फट् - crack! Again the interjection, the energy, the assertion.
This phaṭ is often called an astra bīja (seed) sound;
phaṭ in this case is acting like astra - a (thunder)bolt , an arrow, a sword - it is considered ' that which throws out or emits rays of light'.

praṇām

yajvan
18 March 2011, 01:02 PM
hariḥ oṁ
~~~~~~

namasté




In the varadā tantra there is a śloka that explains the bījā (seed sound or mantra) of śiva/bhairava and is considered śiva-praṇava, hūṁ.
... will continue with the other bīja's and more in-depth knowledge in future posts.
It is interesting to note that this hūṁ also belongs to chinnamastā¹ when we think of another expression of śrī devī. She is considered vajra¹(lightening) śakti of indra we find in the ved.

Well, what does that mean? It is by this śakti that one becomes master/controller of his/her own senses - indriya¹. This is the śakti of chinnamastā ma. She is the power of will and vision.

Her seed sound bījā (seed sound or mantra) is hūṁ. This sound is considered dhenu bījā. Dehnu means yielding or giving much milk. Now why would the wise call it thus? It is this sound form hūṁ that gives much , yields much ( as milk is considered wholeness, sattva) to the aspirant.

Yet let me ask the HDF reader , this 'dhenu' must be connected some what with the name of chinna + mastā - this is where the sound gives much, yields much. What do you think the symbolism is?


praṇām

words

chinnamastā = chinna + mastā - cut off , severed + the head - She whose head is severed off.
vajra - 'the hard or mighty one' , a thunderbolt we know owned by indra; said to have been formed out of the bones
of the ṛṣi dadhīca or dadhīci
and shaped like a circular discus , or in later times regarded as having the form of two transverse bolts crossing each other in
this formation x
indriya means fit for or belonging to or agreeable to indra . It also means our faculties of sense , organs of sense
praṇava - we find praṇu in this word, meaning to to utter the syllable;
'to praise greatly'; this too can mean 'to sound loudly'
praṇava is often associated with oṁ ॐ - as this comes from the ved. Yet the tantra-s also have their praṇava's as
mentioned in previous posts above.

yajvan
18 March 2011, 03:58 PM
hariḥ oṁ
~~~~~~

namasté



Her seed sound bījā (seed sound or mantra) is hūṁ. This sound is considered dhenu bījā. Dehnu means yielding or giving much milk.
Now why would the wise call it thus? It is this sound form hūṁ that gives much , yields much ( as milk is considered wholeness, sattva)
to the aspirant.


Now we can also look at this word dhenu bījā in a slightly different light. It can be looked at as dhe + nu.


dhe - to take in and absorb

nu - this nu has many definitions and is quite versatile. For this application I am using the definition of nu in 3 different ways:
nu = praise
nu = a weapon
nu = nau = ship
We now can see a different offering of this bījā (seed sound or mantra) of hūṁ. It is that weapon (nu) we can take in (dhe) which gives praise (nu) and can be used as a ship (nu).

Now what ship ? As tāraka ( see post 11 above). As as ship that carries one across.

praṇām

yajvan
19 March 2011, 10:24 AM
hariḥ oṁ
~~~~~~

namasté

Here is another more esoteric view I was thinking of when considering this dhenu bījā of hūṁ .

When sounds come together there are gramatical rules that are used, called the rules of saṁdhi ( meaning 'placing together').

Let's look at this word dhenu again. If we take apart the word in a different fashion (reverse engineering) other then the way it was depicted in post 21 above , we can look at its roots and apply the definitions accordingly.

In this case the rules of saṁdhi say adding the sound of a + i = e. This 'a' or 'i' can be long (ā,ī) or short (a,i).

Note dhenu. I can assume that two root sounds have come together to make this word:
dha + inu - a+i =e, so the word combined = dhenu. Yet I now can look at the root words and find their definition:

dha = bestowing , granting , causing . It is also another name for brahmā
inu = in + u
in = inv = to have in one's power; take possession of , pervade
u= to call to; also another name for śiva or brahman
Now as we look to the idea of dhenu bījā of hūṁ , We are now saying it is that seed sound (bījā) that one takes posession of (inv) that's within one's power (inv) that bestows or grants (dha) or calls to (u) śiva or brahman. It is this sound hūṁ .
praṇām

yajvan
20 March 2011, 04:21 PM
hariḥ oṁ
~~~~~~

namasté



We find this (au) औ as key in some very profound mantra-s:

au+ ṁ
s+au +ḥ
hūṁ=h+aū+ṁ For those who have great interest ( and patience) in mantra's and their import may wish to go a bit deeper on s+au +ḥ
You can find this here ( it is not entry level reading):http://www.hindudharmaforums.com/showthread.php?t=3808
praṇām

yajvan
27 March 2011, 07:13 PM
hariḥ oṁ
~~~~~~

namasté

Of all the names we have reviewed above, we find a very insightful and profound list in the lalitā sahasranāma or 1,000 ( sahasra ) names (nāma ) of lalitā - She is lalitā tripurasundarī.
The very first name on the list of 1,000 is śrīmātā श्रीमाता. We can review this word if there is interest as it is quite meaningful. Yet if we move just a bit forward I'd like to add another dimension to this one praṇava¹ sound (bīja) , hrīṃ that is highly revered and was discussed an a prior post¹ above.

ॐ ह्रीं दुं दुर्गाये नमः।
oṁ hrīṃ duṃ durgāye namaḥ


We know śrī devī by many names: lalitā tripurasundarī, śrīmātā, bhuvaneśvarī' , durgatināśinī, etc.
A name worthy of note is rāgasvarūpapāṣādhyā. It is said within 4 names found in the laitā sahasranāma āyudha mantra-s are contained. It starts with lalitā's nāma ( name ) of rāgasvarūpapāṣādhyā.

First what is āyudha ? It is considered gold, so the notion is these sounds are quite valuable. And this word āyudha means a weapon. We note that āyudh - आयुध् is 'to war against'. Now it is my humble opinion this also implies these mantra-s are ayuddhvi - अयुद्ध्वि. That is, to accomplish war (āyudh) with this valuable weapon (āyudha) but without fighting (ayuddhvi).

So, before there is a discussion on these āyudha mantra-s I wish to spend a moment on this most refined name
rāgasvarūpapāṣādhyā.

We can look at it this way rāgasva-rūpa-pāṣa-adhyā. Her name, in general is She who holds the noose (pāśa¹) of desire (rāga).
One key part of this name is rāgasva and when dis-assembled is ra+aga+sva Yet let's start with rāga+sva to start.

rāga is a color, tint, hue; it is also loveliness , beauty and this aligns nicely with Her name lalitā tripurasundarī as
sundarī is defined as beautiful , handsome , lovely , charming , agreeable, a beautiful woman.
Also, rāga is passion , love , affection or sympathy for , vehement desire of , interest or joy or delight
sva - is own's own.Now let's break it into the components aforementioned: ra+aga+sva

ra - is gold; it aligns to the definition above for āyudha considered gold; it is also brightness, heat, luster, light. In and of
itself it stays as ra.
aga - is a mountain, standing firm, and to this sthāṇu is assigned.; sthāṇu is another name for śiva, and to this the letter
'ha' is assigned;
The thirty-third and last consonant of the nāgarī alphabet is 'ha', and in its masculine gender is a form of śiva or bhairava
sva - is own's own, yet can be considered even more universally as one's own Self, and for this the letter 'ī' is assigned.This is where we find the mantra hrīṃ in the combination of ra+aga+sva:

śiva is always 1st : aga = sthāṇu=śiva = ha
ra - the brightness and luster is next , ra

sav - is next, all contained within ī We now have ha+ra+ī = hrī and we close the sound with the nasal sound ṃ ( per the rules of grammar) and we have hrīṃ.

What does this imply ? within us ( sav) we have the brightness and luster ( ra) of śiva (aga). We find this quality in hrīṃ. It also shows how śiva and śrī devī are one.

praṇām

words

praṇava - is to praise, and that which renovates throughly.
'to praise greatly'; this too can mean 'to sound loudly'
praṇava is often associated with oṁ ॐ - as this comes from the ved. Yet the tantra-s also have their praṇava's as
mentioned in previous posts above.
post 5 above begins this discussion on hrīṃ
pāśa - a snare, noose, bond.

anatman
28 March 2011, 03:36 AM
The very first name on the list of 1,000 is śrīmātā श्रीमाता. We can review this word if there is interest as it is quite meaningful.


Yes, there is interest.
śrīmātā श्रीमाता means the original Mother. Or the Mother of all.

Also, I read someplace that Hrim is the seed sound that dispels illusion in which we are all trapped.

yajvan
28 March 2011, 05:26 AM
hariḥ oṁ
~~~~~~

namasté anatam


Yes, there is interest.
śrīmātā श्रीमाता means the original Mother. Or the Mother of all.

Also, I read someplace that Hrim is the seed sound that dispels illusion in which we are all trapped.
Then we will write about Her, śrīmātā in an upcoming post.
Yes, this hrīṃ is very dear.

praṇām

yajvan
28 March 2011, 06:33 AM
hariḥ oṁ
~~~~~~

namasté




The very first name on the list of laitā sahasranāma ( 1,000 names) is śrīmātā श्रीमाता


śrīmātā = śrī + mātā

śrī has muitiple definitions:

śrī is a name for sarasvatī and lakṣmī
prosperity , welfare , good fortune , success , auspiciousness , wealth , treasure , riches
light , luster , radiance , splendour , glory , beauty , grace , loveliness - śriyé or śriyaí 'for splendour or beauty'
symbol or insignia of royalty mātā = mātṛ ( or mātṛi) is one who measures across or traverses ; this mātṛi also means mother.
So for an initial definition we can say śrīmātā is the mother ( mātṛi ) of sarasvatī and lakṣmī (śrī).

What does that mean? If She is mother, then She gives ~birth~ to sarasvatī and lakṣmī. And this implies all the qualities that sarasvatī and lakṣmī offer the universe and man-kind:

sarasvatī - she is identified with vāc (speech), knowledge, eloquence , learning, wisdom
lakṣmī - prosperity , welfare , good fortune , success
both are identified with light , luster , radiance , splendour , glory , beauty , grace , loveliness Now another view of this śrī + mātā is She that measures (mātṛi) out śrī. If She measures śrī She then must be greater then śrī to do the measuring. The inference is She is parā परा meaning Supreme, farther than , beyond .


Another view is śrīmā can be She who measures ( mā ) out śrī. In this case śrī = sarasvatī = veda. So śrīmā is She that offers, measures out the ved, all knowledge.


Another view of śrī + mātā can also be defined as

śrī = respected, most high, royal
mātā = mātṛi = motherHence śrīmātā is the most high mother. But of what? Of everything, of total creation; śrī yuktā mātā - She the Supremely (śrī) skilled (yuktā) Mother (mātā).

praṇām

yajvan
29 March 2011, 08:41 PM
hariḥ oṁ
~~~~~~

namasté

The first 3 names from the laitā sahasranāma or 1,000 ( sahasra ) names (nāma) of lalitā are:

śrīmātā
śrīmahārājñī
śrīmatsiṃhāsaneśvarī I find these 3 names significant. Why so? Let's take a look.

śrīmātā was reviewed in the last post. Laitā as śrīmātā says She is the Creator of this Universe , hence brahmā
śrīmahārājñī is śrī yuktā mahārājñī or She the Supremely (śrī) skilled (yuktā) mahārājñī . What is mahārājñī ?
mahārājñī = mahā + rājñī ; mahā = great, strong, abundant and rājñī = rājáni = government , guidance ~maintainer~.
Hence She the Supremely (śrī) skilled (yuktā) mahārājñī ( maintainer, governor) , hence viṣṇu

śrīmatsiṃhāsaneśvarī is the following:
śrīmat = the great beautiful , charming , lovely , pleasant , splendid , glorious
siṃha = lion
āsana = seat
īśvarī = (from īśa) ruler; queen, Supreme Being;
Now to appreciate the name, one needs to look at siṃha in a bit more detail. It is defined as 'the powerful one' , a lion. It is rooted in 'sah' that means to overcome , vanquish , conquer , defeat.
Within 'sah' we have 'sa' - and this is another name for śiva. Yet people smarter then me say one needs to look to hiṃsā to find the true meaning here.
Hiṃsā is to destroy. We then add in the idea of āsana but not as a seat. We take its root √ās and find it means to throw , to flow or drive out. Now we add in īśa or ruler, or powerful and we have the Supeme power to thow out, to utterly destroy, and to this we come to the word annihilation or complete absorption - and hence śiva.

So within the first 3 words of laitā sahasranāma , we are informed that tripurasundarī (lalitā) is identical with brahmā, visnu, & śiva.


praṇām

anatman
13 April 2011, 04:28 AM
Kaali maa in my dreams:D:D:D..

Yesss:D.. I saw Kaali maa in my dreams. She gave me darshan.
It was Kaali Maa's diety fully black from head to toe. Her left leg
was on Lord Shiva. I touched her feet and I got a kind of electric shock.
And there was also another interesting thing, there were words mentioned on the wall behind Kaali Maa it was "Navakshari Mantra".

This was interesting because I stopped chanting Navakshari mantra after 25 odd days, as I used to get headache when I chanted it and the power of the mantra was too immense for me to handle and so I stuck to chanting Kaali Maa's other mantra "Om hreem shreem kreem parameshvari Kaalikaye swaaha"

Maybe Kaali Maa wants me to chant the Navakshari Mantra instead..

What do you guys think?
......
And the words Dakshina Kaali kept ringing in my dream.

I am very happy:D

Adhvagat
13 April 2011, 05:53 AM
Anatman, it's very nice to that you saw her, it's indeed amazing when our dreams allow us that!

If all you got from the vision of the mantra was good things, by all means chant it.

Also, don't forget to take note of every element of the dream and analyze it.

Om Tat Sat

AmIHindu
16 June 2011, 09:54 AM
Namaste,

Very much informative post. So much of information I got about mantra from this post.

Namaste,
AmIHindu ?