January 2025

Mahāmāyā Tantra – Chapter 02

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Mahāmāyā Tantra

Chapter Two (Dvitīyaḥ Paṭalaḥ)

Sanskrit Text with Transliteration and Translation

Mahāmāyā’s Mantras and Worship

अथ द्वितीयः पटलः
(Chapter Two: The Worship and Mantras of Mahāmāyā)

Devi Inquires About the Worship of Mahāmāyā

देव्युवाच
कथयेशान सर्वश यतोऽहं तव मल्लभा।
हूयुः स्निग्धाय शिष्याय गुरवो गुह्यमप्युत ॥१॥

बारावनन्तु मायायाः कथय स्वानुकम्पया।
येन लोका: स्तरिष्यन्ति महामोहात् सुरेश्वरः ॥२॥

Translation:

Devi spoke:
“O Īśāna (Lord Śiva)! O Lord of the Devas (Sureśvara)! You are omniscient.
If I am truly dear to You, then, as a guru bestows even the most secret knowledge to a worthy disciple,
Please reveal to me the sacred method of Mahāmāyā’s worship,
By which humans may cross over the great ocean of delusion (Mahāmohā).” (1-2)

Śiva Reveals the Nature of Mahāmāyā

ईश्वर उवाच
धूणु देवि प्रवक्ष्यामि तस्या बाराधनं महत्।
या चिच्छक्तिः सैव माया सा दुर्गा परिचक्ष्यते ॥३॥

या दुर्गा सा महाकाली तारिणी च महेश्वरी।
अन्नपूर्णा च सा माया गृहिणां कल्पनाशिनी ॥४॥

Translation:

Īśvara spoke:
“O Devi, listen attentively! I shall now explain the great worship method of Mahāmāyā.
She is the Citi-Śakti (Consciousness-Power),
She is Māyā, and She is also known as Durgā. (3)

The same Durgā is also Mahākālī, Tārīṇī, and Mahēśvarī.
She is Annapūrṇā, the Goddess who nourishes all beings,
And She is the Kalpanāśinī (destroyer of illusions) for householders. (4)

भोगमोक्षप्रदा देवी तस्मात् पूर्णेति चक्ष्यते।
माया गुणमयी देवी निर्गुणानां चिदात्मिका ॥५॥

यदि सा बहुभिः पुण्यैः प्रसीदति जनान् प्रति।
तदैव कृतकृत्यास्ते संसाराच्च बहिष्कृताः ॥६॥

Translation:

She is the bestower of both worldly enjoyment (Bhoga) and liberation (Mokṣa),
And for this reason, She is known as Pūrṇā (the Complete One).

Mahāmāyā is Gūṇamayī (the embodiment of the three Guṇas—Sattva, Rajas, and Tamas),
Yet She is also Nirguṇā (beyond all attributes),
She is Cidrūpiṇī (the embodiment of pure consciousness). (5)

If She bestows Her grace upon an individual,
That person attains complete fulfillment and is liberated from the cycle of worldly bondage. (6)

Mahāmāyā’s Influence in the Divine Play

दुरन्ताचारा सा माया मुनितामणि मोहिनी।
श्रीकृष्णं मोहयामास राधा गोकुलसंस्थिता ॥७॥

स चैव देवकीपुत्रस्तामाराध्य निरन्तरम्।
प्रकृत्याचारनिष्ठो ज्ञानानावेशयत् प्रभुः ॥८॥

Translation:

Mahāmāyā is Durantācārā (Unfathomable in Her actions),
She even bewilders the greatest sages.

It was She, in the form of Rādhā, who enchanted Śrī Kṛṣṇa while residing in Gokula. (7)

Even the Divine Son of Devakī (Śrī Kṛṣṇa) continuously worshipped Mahāmāyā,
Remaining immersed in Her cosmic play,
And ultimately, He attained the highest state of divine wisdom. (8)

The Supreme Mahāmāyā Mantra

बत्त्या मन्त्रम् प्रवक्ष्यामि भृणुष्व कमलानने।
शिवो वह्निसमायुक्तो वामनेन्दुभूषितः ॥९॥

एषा तु परमा विद्या देवैरपि सुदुर्लभा।
भविर्ब्रह्मास्य मन्त्रस्य त्वनुष्टुप्छन्द उदाहृतम् ॥१०॥

Translation:

“O Kamalanane (Lotus-Faced Devi)!
I shall now reveal to You the supreme mantra of Mahāmāyā—listen attentively!

This mantra is imbued with the essence of Śiva, Agni (Fire), Vāmana (Dwarf Incarnation of Viṣṇu), and the Moon (Indu). (9)

This is the Supreme Vidyā (Secret Knowledge),
Which is extremely difficult even for the Devas to obtain.

This mantra is Brahmāsya Mantra (belonging to Brahman itself),
And it is composed in Anuṣṭubh Chandaḥ (a specific metrical form of Vedic poetry). (10)

Significance of the Mahāmāyā Mantra

देवता मुनिभिः प्रोक्ता माया श्रीमुवनेश्वरी।
चतुर्वर्गेषु मेधावी विनियोगः प्रकीर्तितः ॥११॥

Translation:

The great sages have declared that the Devata (Deity) of this mantra is Mahāmāyā Śrī Bhuvaneśvarī Herself.

This mantra is effective in the attainment of Dharma (righteousness), Artha (wealth), Kāma (desires), and Mokṣa (liberation),
And thus, it is regarded as the supreme means for achieving all four human goals (Chaturvarga). (11)

Commentary:

In this chapter, Mahāmāyā is revealed as the Supreme Power (Citi-Śakti), the source of all manifestations, and the ultimate liberator. She is both Gūṇamayī (possessing attributes) and Nirguṇā (beyond all attributes)—showing Her paradoxical nature.

The dialogue between Devi and Śiva reveals the mystical origins of the Mahāmāyā mantra, which is linked to the cosmic forces of Śiva, Fire, the Moon, and Viṣṇu’s Vāmana form. The mantra is not just for worldly success but is also a pathway to ultimate liberation.

A key insight is the role of Mahāmāyā in the divine play of Śrī Kṛṣṇa and Rādhā—suggesting that even the greatest incarnations are bound by Her cosmic illusion. Rādhā, as Mahāmāyā, enchanted Kṛṣṇa, and even Kṛṣṇa worshipped Her continuously, showing that even divine beings are subject to Her power.

This chapter thus establishes Mahāmāyā as the supreme controller of all creation, preservation, and dissolution, making Her worship an essential means of attaining both worldly and spiritual success.

Dhāraṇā and Worship of Mahāmāyā

बंगानि मायया न्यस्य ध्यायेद्देवीं चतुर्भुजाम्।
रक्तवर्णां पद्मसंस्थां नानालङ्कारभूषिताम्॥१२॥

paṅgāni māyayā nyasya dhyāyed devīṁ caturbhujām।
raktavarṇāṁ padmasaṁsthāṁ nānālaṅkāra-bhūṣitām॥12॥

Translation:

One should perform Aṅganyāsa using the Māyā Bīja Mantra,
Then, meditate upon the four-armed Devi,
Who is red in complexion, seated upon a lotus,
And adorned with various divine ornaments. (12)

पट्टवस्त्रपरिधानां चतुरञ्जीररञ्जनीम्।
हारकेयूरवलय-प्रवाल-परिशोभिताम्॥१३॥

paṭṭa-vastra-paridhānāṁ caturañjīra-rañjinīm।
hāra-keyūra-valaya-pravāla-pariśobhitām॥13॥

Translation:

She wears silken garments,
And is gracefully adorned with anklets.
She radiates brilliance through necklaces, armlets, bangles, and coral embellishments. (13)

बालेन्दुपुण्डरकां बालां नयनत्रितयान्विताम्।
एवं ध्यात्वा महामायामुपचारैः समर्चयेत्॥१४॥

bālendu-puṇḍarākāṁ bālāṁ nayanatritayānvitām।
evaṁ dhyātvā mahāmāyām upacāraiḥ samarcayet॥14॥

Translation:

She has a crescent moon on her forehead,
Is of youthful beauty,
And possesses three luminous eyes.
Thus meditating upon Mahāmāyā, one should perform ritual worship (Upacāra Pūjā). (14)

Initiation into the Supreme Mantra

गुरुं प्रणम्य विधिवद्गृह्णीयात् परमं मनुम्।
ततो देवीं प्रसाद्यैवं कृतकृत्यो भवेत् सुधीः॥१५॥

guruṁ praṇamya vidhivad gṛhṇīyāt paramaṁ manum।
tato devīṁ prasādyaivaṁ kṛtakṛtyo bhavet sudhīḥ॥15॥

Translation:

One should reverently bow to the Guru,
And receive initiation into the Supreme Mantra in the prescribed manner.
By worshipping the Devi with devotion,
The wise one attains complete fulfillment. (15)

The Supreme Durgā Mantra

अथ दुर्गामनुः

वक्ष्ये दुर्गामनुं वक्ष्ये शृणुष्व कमलानने।
यस्या प्रसादमासाद्य भयेतु गङ्गाधरः स्वयम्॥१६॥

atha durgāmanuḥ

vakṣye durgāmanuṁ vakṣye śṛṇuṣva kamalānane।
yasyā prasādam āsādya bhavetu gaṅgādharaḥ svayam॥16॥

Translation:

“O Kamalānane (Lotus-Faced Goddess)!
Now, I shall reveal the supreme Durgā Mantra—listen attentively.
Even Gaṅgādhara (Śiva himself),
By receiving Her grace, becomes free from all fear. (16)

The Essence of the Mahāmāyā Bīja Mantra

शान्तं बीजं समुद्धृत्य वामकर्णविभूषितम्।
इन्दुबिन्दुसमायुक्तं बीजं परमदुर्लभम्॥१७॥

śāntaṁ bījaṁ samuddhṛtya vāmakarṇa-vibhūṣitam।
indu-bindu-samāyuktaṁ bījaṁ paramadurlabham॥17॥

Translation:

The supreme seed mantra of Mahāmāyā,
Is peaceful,
Adorned on the left ear (symbolizing secrecy),
And united with the lunar dot (Bindu),
It is exceedingly rare to obtain. (17)

चतुर्वर्गप्रदं साक्षान्महापातकनाशनम्।
एकाक्षरी समा नास्ति विद्या त्रिभुवने प्रिये॥१८॥

caturvarga-pradaṁ sākṣān mahāpātaka-nāśanam।
ekākṣarī samā nāsti vidyā tribhuvane priye॥18॥

Translation:

This mantra bestows the fourfold goals (Dharma, Artha, Kāma, and Mokṣa),
And destroys even the gravest sins.
There is no greater one-syllable mantra than this in all three worlds,
O beloved of the three worlds! (18)

The Power of the Mantra

विना गन्धैर्विना पुष्पैर्विना होमपुरःसरैः।
विना न्यासै महादेवि जपमात्रेण सिद्धिदा॥१९॥

vinā gandhair vinā puṣpair vinā homa-puraḥsaraiḥ।
vinā nyāsai mahādevi japa-mātreṇa siddhidā॥19॥

Translation:

This Mahāmantra does not require incense,
Nor flowers, nor oblations into the sacred fire.
Even without Nyāsa,
O Mahādevī,
It grants perfection through Japa alone. (19)

The Divine Attributes of Mahāmāyā

चतुर्वर्गप्रदा दुर्गा सर्वसत्त्वेषु संस्थिता।
विप्राश्च महाविद्या तच्च्छृणुष्व गणेश्वरि॥२१॥

caturvarga-pradā durgā sarva-sattveṣu saṁsthitā।
viprāś ca mahāvidyā tac chrṛṇuṣva gaṇeśvari॥21॥

Translation:

Durgā is the bestower of the four human goals (Caturvarga: Dharma, Artha, Kāma, and Mokṣa),
And She resides within all sentient beings.
O Gaṇeśvarī,
Listen to the essence of this Supreme Mahāvidyā. (21)

The Nyāsa of the Mantra

पूर्वोक्त एक-एक मन्त्रं उच्चारयेद् यथाक्रमम्।
अङ्गुष्ठाभ्यां नमः, तर्जनीभ्यां स्वाहा, मध्यमाभ्यां वषट्।
अनामिकाभ्यां हुम्, कनिष्ठिकाभ्यां वौषट्, करतल-पृष्ठाभ्यां फट्॥

Translation:

One should perform Nyāsa (installation of the mantra in the body),
By chanting the mantra syllable by syllable,
And then touching the corresponding fingers and palms as follows:

  • Aṅguṣṭhābhyāṁ Namaḥ (Thumbs)
  • Tarjanībhyāṁ Svāhā (Index fingers)
  • Madhyamābhyāṁ Vaṣaṭ (Middle fingers)
  • Anāmikābhyāṁ Hūṁ (Ring fingers)
  • Kaniṣṭhikābhyāṁ Vauṣaṭ (Little fingers)
  • Karatala-Pṛṣṭhābhyāṁ Phaṭ (Palms and back of hands)

Conclusion of the Second Chapter

।। इति महामायातन्त्रे द्वितीयः पटलः ।।

Translation:

Thus ends the Second Chapter of the Mahāmāyā Tantra,
Describing the supreme mantra, its worship, and Nyāsa procedures.

Commentary:

This chapter unveils the powerful Mahāmāyā Mantra, which grants both material and spiritual success. Unlike other mantras requiring ritualistic formalities, this Bīja Mantra attains perfection merely through Japa (recitation).

The Nyāsa process is described in detail, aligning each syllable to different parts of the body, ensuring the infusion of divine energy into the practitioner.

Finally, Mahāmāyā is portrayed as the Supreme Power, transcending all forms of ritual worship, existing within all beings, and being the essence of ultimate liberation (Mokṣa).

Mahāmāyā Tantra – Chapter 02 Read More »

Mahāmāyā Tantra – Chapter 01

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Mahāmāyā Tantra

Chapter One (Prathamaḥ Paṭalaḥ)

Invocation

॥ Oṁ Namaḥ Paramadevatāyai ॥
॥ Oṁ Namo Durgāyai ॥

Sanskrit Text with Transliteration and Translation

प्रथमः पटलः

Lord Nārāyaṇa’s Contemplation of Creation

उस समय प्रभु ने वटपत्र रूप से वह व्यापक जलराशि के उपरीतम भाग पर भासित होकर अवस्थान किया। माया का स्मरण करते हुए यह निश्चित हुआ कि माया ने नारायण को तत्क्षण धारण किया। यह उनकी लीला है ॥४॥

sa tasmin vatapatra-rūpeṇa vibhāvaraḥ jalaraśer uparitam bhāsyamāno’vasthitaḥ।
māyāṁ smaran idaṁ niścitaṁ yat māyayā nārāyaṇaḥ tat-kṣaṇaṁ dhṛtaḥ। eṣā tasya līlā ॥4॥

Translation:

At that time, the Lord took the form of a Vaṭapatra (Banyan leaf) and floated upon the vast waters, appearing effulgent. As He meditated upon Māyā, it was resolved that Māyā immediately upheld Nārāyaṇa. This is His divine Līlā (cosmic play). (4)

विचचार तदा तोये स्वेच्छाचारः स्वयं प्रभुः।
विचरन्तं वटतले तोयेषु परमेश्वरम् ॥५॥

vatavṛkṣa-sthitas tatra mārkaṇḍeyo mahāmuniḥ।
dadarśa parameśānaṁ śivam avyaktarūpiṇam ॥6॥

Translation:

Then, the Lord, by His own will, moved about in the water, freely engaging in His divine play.
While He was thus floating on the waters, Mahāmuni Mārkaṇḍeya, who resided in the Vaṭavṛkṣa (Banyan tree), beheld Parameśāna Śiva, whose form was beyond manifestation.

Seeing the Supreme Cause, the great sage, overwhelmed with joy, began to offer his praises. (5-6)

The Hymn of Praise by Sage Mārkaṇḍeya

नमस्ते देवदेवेश सृष्टिस्थित्यन्तकारक।
ज्योतिरूपाय विश्वाय विश्वकारण हेतवे ॥७॥

nirguṇāya guṇavate guṇabhūtāya te namaḥ।
kevalāya vidyuddhāya viśuddha-jñāna-hetave ॥8॥

Translation:

“O Lord of the Devas, O Supreme God, You are the creator, sustainer, and destroyer of the universe.
You are the form of pure light, the very essence of the cosmos, and the ultimate cause of all creation. (7)

I bow to You, who are beyond attributes (Nirguṇa) yet embodying attributes (Guṇavān),
Who are the very substratum of Guṇas (qualities),
Who are Kevala (pure and absolute),
Who shine like lightning (Vidyuddha),
And who are the ultimate source of pure knowledge. (8)

मामाधाराय मायेशाय परमात्मने।
नमः प्रकृतिस्थाय पुरुषायेश्वराय च ॥९॥

guṇatraya-vibhāgāya brahmaviṣṇuśivāya ca।
namo devyai mahādevyai śivāyai satataṁ namaḥ ॥10॥

Translation:

I bow to You, the foundation of Māyā,
Who is the Supreme Īśvara (Lord) of Māyā and Paramātmā (Supreme Soul).
I offer salutations to You, who pervades Prakṛti (Nature) and Puruṣa (the Supreme Being). (9)

I bow to You, who manifests as the threefold division of Guṇas (Sattva, Rajas, and Tamas),
And who takes the forms of Brahmā (the creator), Viṣṇu (the preserver), and Śiva (the destroyer).
I offer continuous salutations to Devi, Mahādevi, and Śivā. (10)

मायायै परमेशान्यै मोहित्यै ते नमो नमः।
śāntināṁ jñānarūpāyai prakāśāyai namo namaḥ ॥11॥

Translation:

I bow again and again to You, O Māyā,
The Supreme Sovereign, the bewitching illusion, and the enchantress of all beings.

You are Śānti (the peace of the sages),
You are Jñānarūpā (the very form of knowledge),
You are Prakāśa (the luminous light that illuminates all things). (11)

जगदाधार रूपायै जगतः त्राण हेतवे।
prasanno’si mahāmāye viśvamūrtiṁ vidhīyatām ॥12॥

Translation:

You are the very foundation of the world,
And You are the sustaining force behind the entire universe.
O Mahāmāyā, be pleased with me and reveal to me the form of the Cosmic Being (Viśvamūrti). (12)

Manifestation of Brahmā and the Seven Ṛṣis

इति स्तुत्वा मुनिस्तत्र विरराम सुप्रणम्य च।
kṛtāñjalipuṭo bhūtvā daṇḍavat praṇipatya ca ॥13॥

tat utthāya deveśaṁ nābhipadma-samudbhavam।
raktavarṇaṁ caturvaktraṁ dadarśa paramaṁ śiśum ॥14॥

sṛṣṭiṁ niyojayāmāsa taṁ brahmāṇaṁ sureśvaraḥ ॥15॥

Translation:

Having thus praised the Lord, the sage remained silent,
Folding his hands in reverence and prostrating himself completely. (13)

As he rose, he beheld the Supreme Lord,
Emerging from a lotus that had sprouted from the navel of Nārāyaṇa.
The divine form was red in complexion, with four faces, appearing as a radiant child. (14)

Then, the Lord of the Gods (Sureśvara) appointed Brahmā for the task of creation. (15)

ध्यात्वा ब्रह्मा तदा तत्र सप्तर्षीन् परमेश्वरि।
janayāmāsa sanakān mānasās te tataḥ priye।
vinā śaktiṁ na śaktās te sṛṣṭi kartum maheśvarāḥ ॥16-17॥

Translation:

Then, Brahmā meditated upon creation and,
O Parameśvarī, he manifested the Seven Ṛṣis (Saptarṣis).

From his mind (Mānasa), he created the Sanaka sages,
But without the Śakti (Divine Energy), even they were unable to create. (16-17)

Commentary:

This passage establishes the primordial nature of Mahāmāyā, illustrating her as the Supreme Cause (Parameśānī) and foundation of all existence. The hymn by Sage Mārkaṇḍeya presents a deep philosophical insight—Māyā is both the illusion and the reality, the binding force and the liberating light.

The reference to Brahmā’s creation of the Seven Sages (Saptarṣis) aligns with Vedic cosmology. However, the text makes a critical revelation: without Śakti (the Divine Feminine Power), even Brahmā and the Ṛṣis were powerless to create. This underscores a central theme in Śākta philosophy—Śiva without Śakti is Śava (lifeless), and creation is impossible without Divine Energy.

This passage marks the beginning of cosmic manifestation, as Brahmā embarks upon his duty under the guidance of Mahāmāyā and Nārāyaṇa.

Brahmā’s Creation of the Sages and Living Beings

करके, अपने मानस से सनकादि ऋषियों की सृष्टि किया। वे सभी महातपस्वी ऋषिगण शक्तियुक्त नहीं थे। अतः कोई भी ऋषि सृष्टि करने में समर्थ नहीं हो सका ॥१३-१७॥

kṛtvā, ātmanaḥ mānasāt sanakādi ṛṣīn sṛṣṭavān।
te sarve mahātapaḥ ṛṣayaḥ śakti-yuktāḥ na āsan।
ataḥ ko’pi ṛṣiḥ sṛṣṭiṁ kartuṁ samarthaḥ na abhavat ॥13-17॥

Translation:

Thus, Brahmā, through his mind (Mānasa), created the Sanaka and other sages. However, although they were great ascetics endowed with immense tapas (austerity), they were not infused with Śakti (Divine Power). Hence, they were unable to undertake the act of creation. (13-17)

मौनं सृष्टिरतो श्रेया ततो मौनमकल्पयत्।
ततः कश्यपनामानं मुनिपुङ्गवंजीजनत् ॥१८॥

mauṇaṁ sṛṣṭi-rataḥ śreyā tato mauṇam akalpayat।
tataḥ kaśyapa-nāmānaṁ muni-puṅgavaṁ jajāna ॥18॥

Translation:

Realizing that creation is only possible through Śakti, Brahmā then conceived the idea of Śakti.
Subsequently, he created the great sage Kaśyapa, the foremost of the sages. (18)

पुनः सृष्टौ च तं पुत्रं सह्या प्रोवाच मन्त्रतः।
जनयामास च कन्याः कपयौवनसमन्विताः ॥१९॥

punaḥ sṛṣṭau ca taṁ putraṁ sahyā provāca mantrataḥ।
janayāmāsa ca kanyāḥ kapayauvana-samanvitāḥ ॥19॥

Translation:

For further creation, Brahmā ordained his son (Kaśyapa) with a sacred mantra and instructed him accordingly.
Thereafter, he also brought forth young maidens endowed with youthful beauty. (19)

नियोज्य मुनये तास्तु सह्या प्रोवाच सृष्टये।
नानायोन्याकृतास्तासु समस्ता जीवजातयः ॥२०॥

niyojya munaye tāsu sahyā provāca sṛṣṭaye।
nānā-yony-ākṛtās tāsu samastā jīva-jātayaḥ ॥20॥

Translation:

Brahmā entrusted these maidens to the sages for further procreation and instructed them in the process of creation.
Thus, through various forms and species, all living beings were born from them. (20)

Nārāyaṇa’s Dialogue with Mahāmāyā

उत्पादयामास तदा प्रजापतिरक्षुण्डितः।
ततो नारायणो देवस्तुष्टो मायामुवाच ह ॥२१॥

utpādayāmāsa tadā prajāpatiḥ akṣunditaḥ।
tato nārāyaṇo devas tuṣṭo māyām uvāca ha ॥21॥

Translation:

Thus, the undeterred Lord Brahmā continued the process of creation.
At that moment, Nārāyaṇa, pleased, addressed Mahāmāyā with these words: (21)

वटपत्रस्थितां स्वं यतो मां विद्युताम्बसि।
वटो धर्मस्वरूपासि जगत्यस्मिन् समाश्रिता ॥२२॥

vaṭapatra-sthitāṁ svaṁ yato māṁ vidyut-ambasi।
vaṭo dharma-svarūpā asi jagaty-asmin samāśritā ॥22॥

Translation:

“O Sanātanī (Eternal One)! Just as You upheld me in the cosmic waters while I lay upon the Vaṭapatra (Banyan leaf),
In the same way, may You now uphold the world as the very embodiment of Dharma.” (22)

The Revelation of the Supreme Mahāmantra

मन्त्रमार्गेऽथ ने चास्याः प्रवक्ष्यामि धूणु प्रिये।
नावेन्दुसंयुक्तं वाक्यं धर्मायोच्च तत्परम् ॥२३॥

mantra-mārge’tha ne cāsyaḥ pravakṣyāmi dhūṇu priye।
nāvendu-saṁyuktaṁ vākyaṁ dharmāyo’cca tat param ॥23॥

Translation:

“O **Priye (Beloved One)! Now, I shall reveal the sacred path of the mantra,
Which is the supreme mantra of Dharma, containing the syllable ‘Na’ along with the crescent moon (Bindu).” (23)

षडक्षरो महामन्त्रो धर्मस्याराधने मतः।
मं कामं समुद्दिश्य पूजयिष्यन्ति मानवाः ॥२४॥

ṣaḍakṣaro mahāmantraḥ dharmasyārādhane mataḥ।
maṁ kāmaṁ samuddiśya pūjayiṣyanti mānavāḥ ॥24॥

Translation:

“This Ṣaḍakṣara Mahāmantra (six-lettered mantra) is considered the highest mantra for the worship of Dharma.
Through this, humans shall worship Mahāmāyā, seeking the fulfillment of their desires.” (24)

मचिरादेव लप्स्यन्ति सर्वकामं न संशयः।
एवं ते कथितं देवि यथासम्भवविस्तरात् ॥२५॥

macirād eva lapsyanti sarva-kāmaṁ na saṁśayaḥ।
evaṁ te kathitaṁ devi yathā-saṁbhava-vistarāt ॥25॥

Translation:

“O Devi! Whoever worships with this mantra shall soon attain the fulfillment of all desires, without any doubt.
Thus, I have revealed to You everything, expanding upon it according to possibility.” (25)

न कस्मैचित् प्रवचव्यं किमन्यत् श्रोतुमिच्छसि ॥२६॥

na kasmai cit pravacavyaṁ kim anyat śrotum icchasi ॥26॥

Translation:

“This knowledge should not be disclosed to anyone undeserving.
Now, what else do You wish to hear?” (26)

Conclusion of the First Chapter

।। इति महामायातन्त्रे प्रथमः पटलः ।।

Translation:

Thus ends the First Chapter of the Mahāmāyā Tantra.

Commentary:

This passage highlights an important shift in the cosmic narrative—creation was incomplete without the intervention of Śakti. Although Brahmā created sages, they lacked the necessary power to propagate creation. Only when Kaśyapa and the divine maidens (representing Śakti) emerged, did true creation begin to take form.

The dialogue between Nārāyaṇa and Mahāmāyā reveals a profound mystical truth—Mahāmāyā, who had previously sustained Nārāyaṇa during the cosmic deluge, is now entrusted with sustaining Dharma in the manifested world. This metaphor of Vaṭapatra (Banyan leaf) and Dharma signifies the eternal balance between Śakti and the Universe.

The Ṣaḍakṣara Mahāmantra, introduced here, serves as the key to spiritual fulfillment. It is through Māyā (Mahāmāyā) that one attains both worldly success and ultimate liberation.

This chapter also marks a philosophical transition—from pure existence to structured Dharma, laying the foundation for the manifested world, governed by Divine Will and Śakti’s energy.

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The Science of Death (Mṛtyu-Vijñāna)

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Death and renouncing the body (dehatyāga) are not exactly the same.

  • All beings in the mortal world (martyaloka) experience death, but not all beings are capable of conscious body renunciation (dehatyāga).
  • Just as an ignorant being does not have control over birth, it also lacks control over death.

The subtle body (sūkṣma-śarīra), along with the individual soul (jīva), takes on a gross body (sthūla-śarīra) as a result of prārabdha-karma (destined karma).

  • Birth, lifespan, and experiences (bhoga) are all consequences of prārabdha-karma.
  • Even after death, the jīva is not free; it remains under the control of divine forces overseeing karmic consequences.

As long as a being identifies with the body (dehātmabuddhi) due to ignorance, it remains bound by karma, and death continues to be veiled in ignorance.

Different Experiences of Death

  1. For the ignorant (ajñānī)
    • Death occurs unconsciously, similar to falling into deep sleep (mūrcchā-sthiti).
    • Some may experience intense suffering, while others may pass away peacefully.
  2. For the realized (jñānī)
    • They consciously dissolve into the Supreme Reality.
    • Their prāṇa merges into Mahā-Sattā (Supreme Existence).
    • They experience no post-death transition (gati).
  3. For yogis with spiritual mastery (yoga-śakti)
    • They consciously choose the moment of death (icchā-mṛtyu).
    • Through deep tapasya (austerity), divine grace (bhagavat-kṛpā), or a master’s blessing, they can transcend prārabdha-karma and control the departure of their subtle body.

Two Paths After Death: Devayāna and Pitṛyāna

The Śruti (scriptures) describe two paths after death:

  1. The Path of Light (Śukla Gati / Devayāna)
    • Only attained by those with spiritual knowledge (jñāna) and tapas (austerity).
    • Leads to higher divine realms (Brahmaloka), beyond rebirth.
  2. The Path of Darkness (Kṛṣṇa Gati / Pitṛyāna)
    • Followed by those who perform good karmas but lack knowledge.
    • Leads to swarga (heaven), followed by rebirth in the material world.

The Science of Premature Death (Akaala-Mṛtyu)

According to Buddhist philosophy, death occurs due to four causes:

  1. End of Lifespan (Āyu-kṣaya) – The being has completed its maximum lifespan.
  2. Exhaustion of Karma (Karma-kṣaya) – The accumulated karmic energy supporting life is depleted.
  3. Both Āyu and Karma end simultaneously.
  4. Intervention of Opposing Karma (Upacchedaka-Karma) – Accidental or unnatural death (Akaala-Mṛtyu) due to unexpected external causes.

The last category (Upacchedaka-Mṛtyu) includes:

  • Natural disasters like earthquakes, storms, and floods.
  • Accidents caused by vehicles or external circumstances.
  • Epidemics and fatal diseases.

The Role of Consciousness at the Time of Death

Hindu scriptures emphasize:

“Antaḥ matiḥ sā gatiḥ” (At the moment of death, one’s final thoughts determine their next existence.)

  • It is considered unwise to discuss worldly matters near a dying person.
  • Instead, chanting Vedic mantras, sacred hymns, or divine names is recommended to guide the soul towards a higher spiritual transition.

Scriptural instructions for the moment of death:

  • Rigveda: Reciting the Tāraka Mantra for the dying person.
  • Taittirīya Upaniṣad: Chanting verses like “Brahmavidā apnoti param”.
  • Śrīmad Bhagavad Gītā (8.15-16): Advises constant remembrance of the Divine at the time of death.

Uttarāyaṇa and Dakṣiṇāyana Death

The Mahābhārata mentions that death during Uttarāyaṇa (northern solstice) is highly auspicious.

  • Chāndogya Upaniṣad (4.15.4-6) explains Devayāna, the path of the liberated, follows Uttarāyaṇa.
  • This is why Bhīṣma Pitāmaha waited for Uttarāyaṇa before giving up his body.

However, for true spiritual masters (Brahmavettas), the timing of death is irrelevant since they transcend all cosmic divisions.

Death and the Kingdom of Time (Kāla-Rājya)

  • Mṛtyu-Rājya (The Kingdom of Death) is ruled by Kāla (Time).
  • Everything within time undergoes transformation and decay.
  • All material existence is subject to:
    1. Birth (Jāyate)
    2. Existence (Asti)
    3. Growth (Vipariṇamate)
    4. Aging (Śarīra-ardhate)
    5. Decline (Apakṣīyate)
    6. Destruction (Naśyati)

However, beyond Kāla (Time) is Mahākāla (The Supreme Timeless Reality).

  • In Mahākāla, there is no change, birth, or decay.
  • At the time of universal dissolution (Pralaya), all of creation dissolves into Mahākāla.

Individual vs. Collective Death

  1. Vyasti-Mṛtyu (Individual Death)
    • The death of a single being due to its karma.
  2. Samashti-Mṛtyu (Collective Death)
    • Mass deaths due to natural calamities, wars, or cosmic dissolution (Pralaya).
    • The broadest Pralaya is the complete dissolution of the material universe.

The Journey After Death (Gati Vijñāna)

The post-death journey depends on the individual’s spiritual state:

  1. Liberated Souls (Jīvanmuktas)
    • Achieve immediate release, no rebirth.
  2. Pious but Ignorant Beings
    • Take the Pitṛyāna path, go to Swarga (heaven), and return to earthly rebirth.
  3. Sinful Beings (Pāpātman)
    • Travel through the dark path, experience hellish suffering, and later reincarnate into lower forms.
  4. Spiritually Advanced Souls (Devatva-yogya)
    • Attain higher celestial realms and may join Hiranyagarbha (cosmic intelligence).

The Supreme State: Brahma-Loka and Final Liberation

Those who attain Brahmaloka (the realm of higher spiritual consciousness):

  • Exist in divine bliss until the final dissolution.
  • At the time of Mahāpralaya, their individuality dissolves into the Supreme Brahman.

The Ultimate Science of Death

  • Mṛtyu-Vijñāna is not just about physical death but about transcending mortality.
  • The real goal is to attain self-knowledge and liberation (mokṣa).
  • A true aspirant must live in awareness so that at the moment of death, they can consciously merge into the Divine.

“By mastering the science of death, one attains the highest state of immortality.”

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The Divine Experience of Kāśī as Witnessed by Śrī Rāmakṛṣṇa Paramahaṁsa and Others

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The Divine Experience of Kāśī as Witnessed by Śrī Rāmakṛṣṇa Paramahaṁsa and Others

In Śrī Śrī Rāmakṛṣṇa Līlāprasanga, written by Swami Sharadānanda, a profound experience of Śrī Rāmakṛṣṇa Paramahaṁsa in Kāśī is narrated.

One day, Śrī Rāmakṛṣṇa, accompanied by Madhur Bābū (son-in-law of Rani Rāsmani), set out on a boat ride along the Ganges to visit the sacred sites of Kāśī, including Manikarnika Ghat. This ghat is adjacent to the main cremation ground of Kāśī, where funeral pyres continuously burn.

Śrī Rāmakṛṣṇa’s Mystical Vision at Manikarnika Ghat

As the boat reached Manikarnika, Śrī Rāmakṛṣṇa observed the rising smoke, the flames consuming the dead bodies, and instantly entered into a divine ecstatic state (samādhi). Overwhelmed with spiritual bliss, he jumped out of the boat and ran to the riverbank, standing motionless in deep meditation (dhyāna).

  • The boatmen and attendants panicked, fearing he might fall into the water, but soon realized that his body remained steady, unaffected by external movements.
  • An extraordinary divine glow and smile radiated from his face, illuminating the entire area.

Madhur Bābū, along with his nephew Hṛiday, carefully stood beside him, while others, including the boatmen, watched in awe at this supernatural event. After a while, when Śrī Rāmakṛṣṇa emerged from his deep spiritual absorption, the group proceeded to Manikarnika Ghat, performed rituals, and continued their pilgrimage.

The Divine Revelation of Śiva and Mahākālī at Manikarnika

Later, Śrī Rāmakṛṣṇa shared his extraordinary vision with Madhur Bābū and others:

“I saw a tall, radiant white figure with matted hair (jaṭā), walking solemnly through the cremation ground. This majestic Śiva-like being approached each burning pyre, gently lifted the departing soul, and whispered the Tāraka-Brahma Mantra into its ear, granting instant liberation (mokṣa).

At the same time, Jagadambā (Divine Mother) in Her Mahākālī form sat on the other side of each funeral pyre. With Her divine power, She untied the knots of the soul’s attachments to the gross, subtle, and causal bodies, releasing it from all karmic bonds and guiding it toward the eternal spiritual realm (Akhanda Dhāma).

I saw Śrī Viśvanātha (Śiva) compassionately bestowing the highest non-dual bliss (advaitānubhava) upon the departed souls, an experience that takes lifetimes of yoga and austerity to attain.”

A scholarly Brahmin, who was accompanying Madhur Bābū, heard this account and remarked:

“The Kāśī Khaṇḍa (section of the Purāṇas) states that Śrī Viśvanātha grants mokṣa to those who die in Kāśī. However, it never explained how this happens. Today, through your divine vision, I finally understand the process!”

Kāśī as a Divine Consciousness, Not Just a Physical Place

Śrī Rāmakṛṣṇa never saw Kāśī as merely a city of stone and temples. He experienced it as a realm of divine consciousness—a living presence of Śiva and Śakti. Many great yogis who have meditated in Kāśī have reported similar mystical realizations.

One such remarkable experience was narrated by a highly respected practitioner (sādhaka) to the scholar Pandit Gopināth Kavirāj. The sādhaka, having renounced worldly life, had settled in Kāśī and shared his personal account:

A Mysterious Encounter with a Divine Sage at the Time of Death

In 1605 CE, a young boy named Vijay arrived in Kāśī from Bengal. Over time, he became deeply connected with the sādhaka, and they often walked together in the evenings.

About a year later, Vijay’s elderly relative (his uncle’s father) wrote to him, informing that he was terminally ill and wished to spend his final days in Kāśī. Soon, the family arrived, and a house was rented near Teḍhī Nīm to accommodate them.

The elderly man’s health did not improve, but he felt an inexplicable sense of inner peace after arriving in Kāśī. As his illness progressed into double pneumonia, doctors warned that he might not survive the night.

A Divine Visitor at the Moment of Death

That evening, as the family members waited anxiously, the sādhaka remained beside the patient while Vijay went home to fetch a physician.

Suddenly, the sādhaka heard the sound of wooden sandals (khaḍāuṅ) approaching from below. As he turned towards the staircase, he saw:

  • A radiant sannyāsī (renunciate) entering the room, holding a trident (triśūla) and a water pot (kamandalu).
  • The mystical figure approached the dying man, bent over, and whispered something into his ear.
  • The old man, unable to move for days, suddenly turned slightly as if attentively listening.

Within moments, he took two deep breaths and passed away.

The Mysterious Identity of the Sage

The sādhaka was stunned and immediately asked the others:

“Who was that sannyāsī? Did you see him?”

To his shock, no one else had witnessed the sage’s presence!

This left him in deep awe and realization—the divine renunciate was none other than Śiva Himself, coming to personally deliver the Tāraka-Mantra and grant liberation!

The Lasting Impact of This Experience

The sādhaka later shared this experience with Mahāmahopādhyāya Pandit Yādaveshvara Tarkasāgara, a renowned scholar.

Hearing this, Pandit Yādaveshvara was so deeply moved that he vowed never to leave Kāśī again, fearing that he might miss the opportunity of receiving Śiva’s final grace at the time of his death.

Since that day, whenever the sādhaka passed by that house, he felt a surge of divine bliss, recalling the sacred moment of the soul’s final liberation through Lord Śiva’s grace.

Conclusion: The Divine Mystery of Kāśī’s Liberation

The sacred narratives of Śrī Rāmakṛṣṇa Paramahaṁsa and various enlightened souls confirm that Kāśī is:

  • Not just a geographical location, but a spiritual power center where Śiva and Śakti actively liberate departing souls.
  • At the moment of death in Kāśī, a divine force lifts the soul beyond the cycle of rebirth.
  • Lord Śiva Himself whispers the Tāraka-Mantra, and Mahākālī unbinds the soul from its karmic bonds, granting final emancipation.

Thus, the glorification of Kāśī in scriptures is not an exaggeration but a spiritually verifiable truth experienced by great yogis, saints, and realized souls.

To die in Kāśī is not merely a physical event—it is a spiritual culmination, where death is transformed into an eternal liberation.

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Death and Liberation in Kāśī

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In Hindu scriptures, two types of pilgrimage sites are described—Karma Tīrtha (Pilgrimage of Actions) and Jñāna Tīrtha (Pilgrimage of Knowledge).

  • Karma Tīrthas are places where performing rituals and pious deeds leads to meritorious results (puṇya), ensuring higher celestial rewards and pleasurable states of existence.
  • Jñāna Tīrthas, when pursued according to proper discipline, gradually accumulate knowledge (jñāna-saṃskāras), ultimately leading to complete wisdom (pūrṇa-jñāna) and final liberation (mukti).

This is why certain places such as Ayodhyā, Mathurā, and Māyāpurī have traditionally been regarded as liberating holy sites (mokṣa-dāyinī tīrthas). However, among all these, Kāśī (Vārāṇasī) holds a unique distinction.

Unlike other knowledge-giving lands (jñāna-bhūmis), where one attains wisdom by residing and practicing spiritual disciplines, in Kāśī, liberation is granted not by mere residence but through death itself.

The Debate on Liberation Through Death in Kāśī

Some skeptics argue that the belief that mere death in Kāśī leads to liberation is irrational. They claim that the scriptural glorifications about Kāśī’s death-liberation are merely exaggerated praises (arthavāda) meant to attract people. They raise several objections:

  1. If dying in Kāśī alone grants liberation, what happens to the law of karma?
    • If past deeds (karma) no longer produce results, then the entire cosmic order (ṛta) would be disrupted.
    • The distinction between the righteous (puṇyātmā) and the sinful (pāpī) would disappear, as both would receive the same final outcome.
  2. Liberation (mukti) is impossible without Self-Knowledge (ātma-jñāna).
    • The fundamental Vedic doctrine states that without true knowledge, liberation is impossible.
    • How can sinners and virtuous beings alike—upon dying in Kāśī—suddenly gain the wisdom required for mokṣa?
  3. Can one instantly transcend karma just by dying in Kāśī?
    • If accumulated actions (saṃskāras) still exist, how can they be erased merely by location?
    • Knowledge does not arise without exhausting karma, so how does death in Kāśī result in wisdom?

Understanding the Unique Spiritual Power of Kāśī

Those who have such doubts must realize that the power of a sacred place (sthāna-māhātmya) cannot be determined by logical reasoning alone.

  • Kāśī may not seem outwardly different from other earthly locations.
  • But the divine nature of a holy place cannot be perceived through physical senses; it is realized only through direct spiritual experience.
  • Just as fire’s burning power is not visible to the naked eye but is inferred from its effects, the spiritual power of Kāśī can only be understood by its transformative influence.

Thus, to truly comprehend the liberating force of Kāśī, one must first gain knowledge of its subtle effects on the soul.

Death and the Journey of the Subtle Body

At the time of death, the subtle body (liṅga-śarīra) separates from the gross body (sthūla-śarīra) and moves according to its accumulated karma.

  • This transition does not begin until the subtle body fully detaches from the gross form.
  • The post-death movement of the soul varies based on the diversity of karmic impressions (karma-vaicitrya)
  • This results in three possible trajectories:
    1. Upward movement (ūrdhva-gati) – Towards liberation or higher realms.
    2. Downward movement (adhogati) – Towards lower births.
    3. Lateral movement (tiryaṅg-gati) – Rebirth in the middle realms.

However, in Kāśī, the process is different.

  • At the moment of death in Kāśī, the liṅga-jyoti (subtle body) experiences a powerful upward pull (ūrdhva-gati ākarṣaṇa).
  • This unique force elevates the soul instantly towards higher spiritual planes.
  • Unlike other places, where karma dictates post-death movement, in Kāśī, a transcendent force overrides the karmic pull.

The Role of Knowledge and Liberation in Kāśī

One may question: Does everyone who dies in Kāśī experience this upward movement, including ignorant beings?

This is difficult to verify because those who have died cannot return to confirm it. However, advanced yogis can test this by:

  • Practicing out-of-body experiences (yogic prāṇa-tyāga) to separate the subtle body from the gross body.
  • Observing how subtle energy behaves in Kāśī compared to other places.

Yogis who have experimented with this confirm that:

  • In most places, subtle bodies descend due to earthly gravitational forces (adhogati).
  • In Kāśī, the opposite occurs—a divine force pulls the soul upward, overriding karmic bonds.

This aligns with scriptural declarations that Kāśī is not bound by earthly forces (kāśī pṛthvī ke antargata nahi hai).

Why Liberation in Kāśī Does Not Violate Karma

A common concern is that automatic liberation (mokṣa) in Kāśī contradicts the law of karma. However:

  • Liberation does not erase karmic consequences but transforms them.
  • The soul still experiences the results of its past deeds in higher spiritual realms (ūrdhva-loka).
  • Due to the awakening of knowledge (tāraka-jñāna) in Kāśī, the cycle of rebirth is broken—but past karma is exhausted through divine grace rather than suffering.

Thus, liberation through Kāśī’s death is not a negation of karma but a culmination of divine wisdom overriding worldly laws.

Shiva’s Role and the Divine Grace in Kāśī

The supreme deity Mahādeva (Shiva) personally grants the liberating knowledge (tāraka-jñāna) to those who die in Kāśī.

  • This removes ignorance (avidyā) and ensures final release (mokṣa).
  • The phrase “Maraṇaṁ yatra maṅgalam” (death in Kāśī is auspicious) emphasizes that:
    • The divine pull (ūrdhva-ākarṣaṇa) removes the downward pull of karma
    • Mahādeva’s grace completes the journey toward liberation.

Even philosophers of justice (nyāya) and mercy (kṛpā) recognize that true justice is fulfilled through divine love.

  • The Christian teaching “Love is the fulfillment of Law” aligns with this understanding.

Thus, Shiva’s mercy does not negate karma—rather, it completes the soul’s journey through direct divine intervention.

Final Reflections

  1. Kāśī is not merely a physical location—it is a divine power center.
  2. Death in Kāśī grants liberation through the infusion of spiritual knowledge.
  3. The pull of karma is overridden by the higher force of divine wisdom.
  4. Mahādeva personally guides the soul, ensuring that no ignorance remains.

Thus, to die in Kāśī is not just to end one’s earthly existence but to complete the journey of the soul, attaining ultimate liberation in the embrace of Lord Shiva himself.

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The Āhlādinī Form of Mahāśakti

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Mahāśakti is the very embodiment of Sat-Cit-Ānanda (Existence, Consciousness, and Bliss). She is the inherent power (svarūpa-śakti) of the Para-Brahman, and because of this intrinsic unity (abheda), it is through Her that the Supreme Brahman shines forth in His fullness.

The inner essence (antas-svarūpa) of Mahāśakti is bliss (ānanda) and consciousness (cit), while Her external manifestation (bahiraṅga-svarūpa) consists of knowledge (jñāna) and action (kriyā), which are contained within will (icchā). This divine will (mahā-icchā) is the cause of the continuous manifestation of the infinite cosmos. Without the presence of this fundamental will, the manifestation of creation cannot take place.

Thus, the plane in which this will arises is called the realm beyond all objects (viṣayātīta-sattā). In this realm, only consciousness (cit) and bliss (ānanda) remain as manifest aspects (kalās). Beyond this, even the aspects (kalās) do not emerge. This supreme transcendental reality is known as Ananta Niṣkala Paramasattā (the infinite, formless, supreme existence).

Mahāśakti possesses both aiśvarya (majestic power) and mādhurya (divine sweetness). When She turns outward (bahirmukha), She manifests as icchā (will) and gives birth to the universe. The desire (kāma-rūpī icchā) is described as the seed (bīja) of creation. When this will assumes the form of knowledge (jñāna), it illumines the latent potential within this seed of creation.

However, this illumination (prakāśana-vyāpāra) is, at first, merely an internal manifestation (sphuraṇa-mātra) with infinite possibilities of form (ananta-ākāra-viśiṣṭa-rūpa). This process must be clearly understood. When this sphuraṇa (vibrant manifestation) takes the form of action (kriyā), it becomes fully expressed in a state of gross manifestation (bāhya-bhāva). This is where the play of the kalās (aspects of divine power) takes place.

At this point, time (kāla) also begins to exert its influence. With the touch of time (kālasparśa), these kalās emerge as principles (tattvas). From these, all tattvas (elements of creation) gradually manifest. The aggregation of these elements then forms various planes of existence (bhuvanas). Eventually, when all these planes are united into a universal collective, they take shelter in Mahākāla (Great Time), resulting in the grand manifestation known as Mahāsṛṣṭi (The Great Creation).

The Manifestation of Mahākāla and Time

Within this Mahāsṛṣṭi, the distinctions of past, present, and future dissolve, and there is no concept of transformation (pariṇāma). However, within this Mahākāla, the many separate worlds (sṛṣṭis) retain their distinct individual existences. This is known as the external aspect (bahiraṅga) of Parameśvara (the Supreme Lord).

From this state of unity, the divided aspect of time (khaṇḍa-kāla) emerges, which results in the distinct experiences of past, future, and present. The world of divided time is subject to change and transformation (pariṇāma-śīla).

When a yogi attains the state of union with Mahāśakti’s icchā (divine will), the mere sphuraṇa (vibrant thought) of his will results in the instant manifestation of objects. This is the stage where the yogi realizes the aiśvarya (majestic aspect) of Mahāśakti.

The Yogic Attainment of Mastery Over Nature

Through the outward expansion (bahirmukha) of Aiśvaryamayī Mahāśakti, the infinite universe continues to be manifested. Ordinary human beings, and even highly realized yogis, worship this majestic Universal Mother (Viśvamātā) at this stage. However, even the yogis do not yet perceive Her mādhurya-mayī (sweet and intimate aspect) in this state.

This outward manifestation follows two distinct paths:

  1. The Path of Science (Vijñāna)
  2. The Path of Yoga

Through the power of yoga, when a yogi conquers the elements (tattvas) up to the realm of prakṛti (material nature), he attains self-realization (svarūpa-siddhi). At this stage, nature (prakṛti) becomes his own self (sva), and the yogi becomes the master of nature (prakṛti-svāmī), or its presiding force (adhiṣṭhātā). This master-servant relationship between the yogi and nature can be experienced through his realization.

Despite this mastery, the yogi remains distinct from nature (prakṛti) in his essential form. In this state, his knowledge-power (jñāna-śakti) and conscious-action (kriyā-śakti) are limitlessly expanded. Through the combined effect of these two powers, the yogi harnesses the forces of nature and can even create according to his will. At this stage, nature (prakṛti) becomes his kāmadhenu (wish-fulfilling cow).

However, beyond this, when the yogi fully absorbs nature into his own being, he attains the state of Advaita (non-duality). This is the realm of yoga (yoga-bhūmi) and not the realm of science (vijñāna-bhūmi).

At this point, the yogi no longer creates through external material forces, but rather, he spontaneously manifests existence from his own inner nature (svarūpa). Here, no external material cause (upādāna-kāraṇa) is required. The yogi’s will alone (icchā-mātra) is sufficient to manifest the desired reality.

The Inner Surrender of Mahāśakti and Āhlādinī’s Manifestation

At this stage, once the unity between puruṣa (pure consciousness) and prakṛti (divine nature) is fully realized, a new inner state (antaraṅga-avasthā) arises. Here, Mahāśakti’s icchā-śakti (will power) is no longer outwardly directed; it turns inward and merges into Jagadambā (the Divine Mother of the Universe).

This self-offering of divine will is known as the surrender of desire (icchā-kā ātmārpaṇa). With this transformation, will (icchā) ceases to be outward and merges completely into bliss (ānanda).

The outward-directed will (bahirmukha icchā), which previously manifested as desire (kāma), now transforms into pure divine love (prema). At this moment, the yogi offers his svarūpa-āhlādinī-śakti (bliss-bestowing power) into Jagadambā’s divine embrace, surrendering completely.

Conclusion: The Two Aspects of Mahāśakti

Through this realization, we come to understand both the Aiśvaryamayī (majestic) and Mādhuryamayī (sweet) forms of Mahāśakti.

  • In Her Aiśvarya aspect, Her icchā (will) remains outward-facing, manifesting the grand universe.
  • In Her Mādhurya aspect, Her icchā (will) turns inward, surrendering into blissful divine love (ānanda).

In its unpurified (aśodhita) state, this will is called kāma (desire), but in its purified (śodhita) state, it is known as prema (divine love).

We have long seen Mahāśakti’s majestic (aiśvarya) form, where She destroys demons and protects the world. Now, we long to witness Her mādhurya form, where She transforms beings through love, absorbs them into Her divine embrace, and grants them refuge at Her fearless feet.

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The Glory of the Name of Rāma

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Just as Śrī Bhagavān’s form, divine pastimes, and attributes are transcendental and composed of consciousness and bliss (cit-ānanda-maya), so too is His name beyond the realm of the material world. The name of the Lord possesses extraordinary spiritual potency. Through the power of the divine name, one can attain wealth (aiśvarya), liberation (mokṣa), and even supreme love for the Lord (bhagavat-prema).

If one engages in the proper recitation of the Lord’s name, empowered by the Guru’s grace, avoiding mere superficial chanting (nāma-ābhāsa), then all the ultimate goals of human life (puruṣārthas) can be fulfilled. When the name becomes awakened (jāgrat), its influence leads to the attainment of a genuine spiritual preceptor (sadguru). Subsequently, from this sadguru, one receives the sacred mantra in the form of a pure spiritual seed (viśuddha-bīja). Through the gradual development of this seed, consciousness (caitanya) manifests fully, removing all impurities of the body and mind, leading to the attainment of the perfected state (siddhāvasthā).

Mantra-siddhi (perfection in mantra practice) is, in reality, the result of both purification of the subtle elements (bhūta-śuddhi) and purification of the mind (citta-śuddhi). At this stage, one attains one’s true nature (sva-bhāva), leading to the cessation of all deficiencies and limitations. Although this state is recognized as a perfected stage (siddhāvasthā), it is still considered the beginning of true devotional practice (bhagavad-bhajana). One cannot engage in authentic bhajana while carrying the impurities of the physical body obtained from the mother’s womb.

For easy access to the royal path of bhagavad-bhajana, it is necessary to manifest a higher, divine body known as the bhāva-deha (spiritualized emotional body). The bhajana performed in this bhāva-deha is spontaneous and natural (sva-bhāva), unlike the regulated worship (upāsanā) of the path of rituals (vidhi-mārga). After attaining mantra-caitanya (the living consciousness of the mantra), the structured rituals of the vidhi-mārga become unnecessary.

As the bhāva-deha develops within the devotee, the effulgent spiritual abode (jyotirmaya-dhāma) of one’s chosen deity (iṣṭa-deva) automatically manifests before the devotee’s inner vision. With further advancement, through the influence of bhajana, devotion in its emotional form (bhāva-rūpā-bhakti) gradually transforms into the highest form of love, known as prema-bhakti. In this state, the previously perceived divine effulgence (jyotirmaya-dhāma) now reveals the direct form (svarūpa) of the deity. This is the ultimate state of divine love (prema-avasthā).

At this stage, the distinction between the devotee and the deity dissolves, leading to a complete unity where the devotee and Bhagavān become one in experience. This results in the manifestation of divine rasa (transcendental aesthetic experience). This state is known as advaita-avasthā (non-dual state). Within this condition, according to the devotee’s permanent disposition (sthāyi-bhāva), an infinite variety of eternal divine pastimes (nitya-līlā) unfold. This is the culmination of bhakti-sādhana and is known as siddhāvasthā (the perfected state of devotion). In this way, the name of Bhagavān manifests itself as the embodiment of divine rasa. This fundamental principle is the essence of spiritual practice (sādhana).

The Supreme Significance of Śrī Rāma-Nāma

Śrī Rāma-Nāma is a particularly exalted name of Bhagavān. Its glory is infinite. The scriptures have referred to it as the Tāraka Nāma (the name that liberates). The sages and seers have repeatedly emphasized that the name of Rāma is non-different from Bhagavān Himself.

It is said that before his departure from the world, the great devotee Śrī Gosvāmi Tulasīdās was granted a divine revelation by Śrī Mahāvīra (Hanumānjī), in which the secret of the Rāma-Nāma was revealed to him. According to this revelation, the Rāma-Nāma, when analyzed, is found to contain five components (kalās or aspects). The first of these is called Tāraka, and the remaining four are known sequentially as Daṇḍaka, Kuṇḍala, Ardha-candra, and Bindu.

A human being moves through this material world bearing three bodies—the gross (sthūla), subtle (sūkṣma), and causal (kāraṇa). Without transcending Māyā, one cannot attain the fourth, Mahākāraṇa (the great causal body). A spiritual aspirant, following the path prescribed by the Guru, must dissolve all the components of the gross body into the first aspect of the name—Tāraka.

The gross body consists of the five elements (pañca-mahābhūtas):

  • The earth element (pṛthvī) manifests as bones, skin, etc.
  • The water element (jala) manifests as blood, reproductive fluids, etc.
  • The fire element (tejas) manifests as hunger, thirst, etc.
  • The air element (vāyu) manifests as movement, walking, etc.
  • The ether element (ākāśa) manifests as desire, anger, greed, etc.

Each element has five aspects, making twenty-five aspects in total. The same principle applies to the subtle and causal bodies. Through sādhana, when the five elements of the gross body dissolve into Tāraka, then the five elements of the subtle body must be merged into the second aspect—Daṇḍaka. Additionally, Tāraka itself dissolves into Daṇḍaka.

Following this, the elements of the causal body are merged into the third aspect—Kuṇḍala. With this, Daṇḍaka also merges into Kuṇḍala. After transcending the causal body, the pure sattva-dominated Mahākāraṇa Deha is merged into the fourth aspect of the name—Ardha-candra.

Up to this point, the entire process remains within the domain of jaḍa (inert material reality). However, while Mahākāraṇa Deha is still technically inert, it is pure, whereas the previous three bodies (gross, subtle, and causal) are impure. When Mahākāraṇa Deha is dissolved into Ardha-candra, only Kaivalya Deha (pure transcendental form) remains. This is the state of complete non-duality and pure divine existence.

The fifth and final aspect of the name is Bindu, which represents the supreme divine energy (Para-Śakti), identified with Śrī Jānakī (Sītā Devī). Without the shelter of Bindu, one cannot approach the transcendental Kalātīta Śrī Rāma (the Supreme Para-Brahman). Beyond Bindu lies the Repha, which represents Parabrahman Śrī Rāmacandra. When the inseparable love (anurāga) between Bindu-rūpiṇī Sītājī and Repha-rūpa Śrī Rāma reaches its pinnacle, one attains complete liberation (mokṣa) and can fully experience the true bliss of Rāma-Nāma.

Thus, those who relish the nectar of Rāma-Nāma do not separate Ardha-candra, Bindu, and Repha—they keep them united. In this singular unity, unfathomable and inconceivable divine pastimes manifest.

As Tulasīdās beautifully expresses:

“Tulasī metai rūpa nija bindu Sīya ko rūpa,
Dekhi lakhai Sītā hiye Rāghava Repha anūpa.”

(Tulasī says—when one dissolves oneself into the essence of the Bindu that is Sītā, then alone does one perceive in the heart of Sītā the unparalleled Repha that is Rāma.)

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Spiritual Kashi

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Spiritual Kashi

Bhagavan Shankaracharya has mentioned a spiritual Kashi in one of his hymns: “Sākāśikā’hnijayodharūpā.” The Kashi with which we are familiar today is a physical location—a specific region on Earth. Due to its unique spiritual significance, this land has been transformed into Mukti-Kṣetra (a field of liberation), as it is widely believed that death in Kashi grants liberation to the soul. This Kashi is situated on the banks of the north-flowing Ganga in India, a well-known fact.

From the perspective of sacred geography, this physical Kashi surpasses other pilgrimage sites in its divine glory. While other locations such as Uttarkashi, Guptakashi, and Dakshina Kashi are renowned, their sanctity is not as profound as that of the Kashi located between the Varuna River to the north, the Assi River to the south, and the Ganga flowing through its center. The greatness of this Kashi is that merely by dying here, Lord Vishwanath himself grants liberation to the soul, ensuring its upward journey. Elaborating further on this is unnecessary.

However, the Nijayodha-rūpā Kashi mentioned by Bhagavan Shankaracharya is something beyond the physical realm. The essence of this Kashi is Nijabodha (self-awareness) or Ātmabodha (self-realization). This Kashi is accessible only to the Jñānī (one who possesses wisdom), while an Ajñānī (ignorant person) cannot perceive it. It is well known that ordinary beings exist within the three states of Jāgrat (wakefulness), Svapna (dream), and Suṣupti (deep sleep), cycling through them repeatedly due to ignorance. Until ignorance is dispelled, this cycle continues. These three states correspond to Samsāra (worldly existence), Jñānī’s state (state of wisdom), and Jīvanmukti (state of living liberation).

Spiritual Kashi is revealed when, through the grace of the Sadguru, an individual attains wisdom. At that moment, one becomes aware of an absolute, transcendental reality. With the radiance of true knowledge, the upward movement of the soul unfolds, and the identification with the body gradually dissolves. The force of gravitational attraction fades, and a spontaneous ascent begins—rising from the Mūlādhāra (root chakra), piercing through the Ājñā Chakra (third eye center), and reaching the Sahasrāra (crown chakra) and Brahmarandhra (the aperture at the crown of the head).

In the state of ignorance, the functions of the subtle channels (Nāḍīs) remain active. Among the countless nāḍīs, Iḍā, Piṅgalā, and Suṣumnā play a crucial role. In wakefulness, dream, and deep sleep states, Iḍā and Piṅgalā operate, reinforcing bodily awareness. Suṣumnā remains only subtly illuminated. In the waking state, sensory functions are active, allowing one to experience form, taste, smell, etc., and perceive the external world, which appears infinite. A vast material sky looms above the being.

In the dream state, sensory functions cease, and the external sky transforms into Cittākāśa (mental sky), where impressions from the waking state play out. Yet, this remains an illusory world, a domain of ignorance. Beyond waking and dreaming, the Śiva-Śakti field is revealed in deep sleep (Suṣupti), where knowledge remains veiled. However, through the Sadguru’s grace, this state undergoes transformation, allowing the dominance of Ūrdhvagati (upward movement). The identification with the body weakens, and the pull of gravitation disappears. In this state, there is neither an external world nor a dream-like world, only the presence of Cidākāśa (the sky of pure consciousness).

Within this divine space, guided by the grace of the Guru, the seeker ascends, transcending the constraints of space and time. The process of breathing slows, and the sense of physical embodiment vanishes. Although the being still resides in the realm of Māyā (illusion), it is now under Yogamāyā—a divine illusion. In the realm of Māyā, space, time, gravity, and body-consciousness persist, along with the activity of the mind. However, in Yogamāyā, these factors disappear, as the only true wakefulness exists here. This journey of ascent continues progressively.

Initially, the subtle vibration of Ardhmātrā (half-measure of sound) manifests, followed by progressively refined states of spatial and mental existence. Within the realm of Yogamāyā, subdivisions occur in a systematic order.

  1. Bindu (Point of Divine Light): This is the foundation of the divine domain, where the soul attains Siddhi (perfection) and becomes all-pervading, gaining the vision of the entire cosmos.
  2. Nāda (Divine Sound): This is the domain of Sadāśiva. Here, one must transcend a stage called Nirodhikā, where the knowledge of the entire universe as a single entity emerges. In this phase, the being perceives the entire universe as one’s own self. No enemy exists; all beings appear as dear companions. The interplay of Nāda and Nādānta (final stage of sound) occurs within.
  3. Śūnya (Void): After attaining Ūrdhvagati (upward ascent), the practitioner transcends bodily consciousness and enters the Void. In Tantra, this is the experience of the Vyāpinī Kalā.
  4. Mahāśūnya (Great Void): Beyond this is the Samānā Bhūmi—the abode of the Supreme, Śiva. Here, mind and energy become extremely subtle yet still persist. Space and time also become refined yet remain. This is the highest state within existence—the realm of Universal Power.
  5. Transcending Māyā: Here, the soul breaks free from the threefold nature of Prakṛti (material existence) and crosses the veil of Māyā. It surpasses the Supreme Controller of the material world and even transcends Mahāmāyā, reaching the ultimate state known as Sarvadharmanirāṭa—the absolute dissolution of all relative existences.

At this level, the distinctions between Śiva, Śakti, and the pure soul dissolve completely. This is the Niṣkala (undifferentiated) state, which modern philosophy terms as “Integration.” Here exists an indivisible essence—pure, absolute being.

This state cannot be attained merely by effort or practice; it manifests solely by the highest grace (Anugraha), known as Unmanā Śakti—the force that propels one beyond all dualities. Here, there is no mind, space, or time—no impressions or residues of past experience. It is neither form nor formlessness, but the undivided Advaita (non-dual) reality, where the supreme radiance of pure consciousness shines forth as Pūrṇa Tattva (absolute principle).

Although transcending all principles, this state is still the ultimate principle—Para-tattva. Some call it Paramaśiva, while others refer to it as Parāśakti. Different traditions name it differently, but it is the Absolute Reality.

This Supreme Kashi—Shankaracharya’s Nijabodhārūpā Kashi—is not bound by space and time. It is beyond mere liberation (Kaivalya) and even beyond the Supreme Being that governs the world. This is the Advaita Bhūmi (land of non-duality), which alone deserves the name Kashi.

Shankaracharya referred to this as Nijabodhārūpā Kashi—the true luminous city of self-awareness. Until the cycle of wakefulness, dream, and deep sleep persists, the being remains in a relative state. Beyond this, from the realm of Ardhmātrā onwards, lies the Śiva-tattva, which is the domain of Supreme Consciousness and ultimate liberation (Jīvanmukti).

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Essence of Śaraṇāgati in the Bhagavad Gītā

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Essence of Śaraṇāgati in the Bhagavad Gītā

In the Śaraṇāgati Gītā, the Supreme Lord expounds upon śaraṇāgati (surrender). But what exactly is śaraṇāgati? The Bhagavad Gītā states that one cannot simply hear or comprehend its full depth. The Lord proclaims:

“Sarvadharmān parityajya mām ekaṁ śaraṇaṁ vraja”
(Abandon all dharmas and take refuge in Me alone).

Why does He emphasize śaraṇa (surrender)? Because the responsibility no longer lies upon the devotee. The Lord Himself declares:

“Whatever needs to be done, I shall do it. The burden is Mine. Keep faith in Me. Abandon everything and seek refuge in Me.”

But how can one truly surrender? If one abandons all dharmas, how does the individual self diminish or become insignificant? Consider a hungry man—he needs food, just as a thirsty man requires water. Similarly, ultimate fulfillment lies in that one supreme entity which contains everything.

The Essence of Śaraṇāgati: “Ahaṁ tvām sarvapāpebhyo mokṣayiṣyāmi”

(I shall free you from all sins.)

Every attachment, every bondage, is but a layer of veiling (āvaraṇa). The Lord states that by practicing śaraṇāgati, one becomes liberated from all coverings—freeing the self from illusion and ignorance. Thus, there is no need to seek elsewhere—liberation lies in full surrender.

“Mām ekaṁ—Come to Me alone.”

Śaraṇāgati means to walk the path shown by the Lord, to surrender completely so that one’s own efforts are no longer necessary. Every karma, every suffering, every obstacle—these all dissolve in the embrace of the Supreme.

“Ahaṁ tvām”—what a profound statement! There are no conditions, restrictions, or limitations. The Lord does not say “only if you do this or that”—He simply assures:

“I shall free you from all sins. Fear not.”

Thus, holding on to the Supreme means holding on to everything—nothing remains beyond one’s grasp. The Lord is the essence of all existence—the ultimate source of life. Therefore, surrendering to Him is to surrender to all things in their truest form.

True Surrender is Rare: “Bahūnāṁ janmanām ante jñānavān māṁ prapadyate”

(At the end of many births, the wise one surrenders to Me.)

Many cry out, “Hold on! Hold on!” But who can truly grasp śaraṇāgati?

Just as one must visit different stores to obtain different goods, the worldly realm also functions in fragments—this deity for this, that deity for that. But the Lord states, “Grasp the One, and all will be grasped.”

The Supreme is not like a marketplace where one must search for different needs. When one realizes this truth, the desire to seek elsewhere disappears.

This realization, however, is difficult. Why does it not happen? What obstacles exist? What inherent flaws reside in human nature that prevent surrender?

The Bhagavad Gītā itself acknowledges:

“Ahaṁ tvām sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ.”
(I shall free you from all sins. Do not grieve.)

But why, then, does surrender not come easily? Because human beings, driven by desires, attachments, and ignorance, continue to wander through countless births.

“Bahūnāṁ janmanām ante”—after many lifetimes, surrender happens.

Each life brings new desires, attachments, and karmic cycles. Thus, true śaraṇāgati does not arise immediately. Even after repeated births, one still pursues various means of fulfillment instead of surrendering to the One.

When thirst arises, one drinks water. But when hunger arises, one does not drink water; one eats food. Similarly, people seek different means to fulfill their varying needs. But total fulfillment is rare—it takes lifetimes of seeking before one realizes that all fulfillment lies within the One.

Thus, people continue wandering, their minds fluctuating between multiple paths—one day this, another day that—until, at last, wisdom dawns.

True Knowledge and Surrender

“Jñāna” (wisdom) eliminates ignorance.

If ignorance is the reason for repeated births, then knowledge is the solution. But what is the goal of knowledge? The goal of true jñāna is liberation. But ignorance causes a person to seek fulfillment in fragmented desires, leading to repeated births.

Yet, if true knowledge arises even once, the search ends. Because wisdom leads directly to śaraṇāgati. The moment one attains knowledge, surrender naturally follows.

“Mām prapadyate”—one who gains wisdom, surrenders to Me.”

Śaraṇāgati means grasping the One, knowing that in that One, all exists. The Lord is the origin of all things, and thus, all that one seeks is already within Him.

“Vāsudevaḥ sarvam iti”—everything exists within Vāsudeva.

Once this truth is realized, all other searches cease. One who has grasped the One no longer needs anything else. This is true surrender.

Difference Between Knowledge and Devotion

There is a fundamental difference between a wise devotee (jñānī-bhakta) and an ignorant devotee (ajñānī-bhakta).

An ajñānī-bhakta seeks various forms of fulfillment—going from one need to another. He may be distressed (ārta), curious (jijñāsu), or seeking material gains (arthārthī). But the jñānī-bhakta seeks nothing but the Supreme Itself.

“Bahūnāṁ janmanām ante”—after many births, knowledge arises.”

And when true knowledge dawns, there is no need to seek elsewhere. The jñānī-bhakta no longer wanders; he surrenders fully.

Thus, there are four types of devotees mentioned in the Bhagavad Gītā:

  1. Ārta (The distressed)
  2. Jijñāsu (The curious seeker)
  3. Arthārthī (The one seeking material gain)
  4. Jñānī (The wise devotee)

Among these, the jñānī alone attains true surrender.

The difference is this: The first three seek the Lord for a reason, but the fourth seeks only the Lord—knowing that in Him, everything exists.

Final Essence of Śaraṇāgati

  • To grasp the One is to grasp everything.
  • To surrender to the One is to end all seeking.
  • To know the One is to transcend ignorance.

“Vāsudevaḥ sarvam iti”—Vāsudeva is everything.

When this realization matures, true śaraṇāgati happens. And that surrender is the highest wisdom, the highest devotion, and the highest liberation.

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Śrī Śaṅkarācārya-kṛta Dakṣiṇāmūrti Stotra: A Deep Exposition on the Nature of the Guru

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Śrī Śaṅkarācārya-kṛta Dakṣiṇāmūrti Stotra: A Deep Exposition on the Nature of the Guru

The Dakṣiṇāmūrti Stotra, composed by Ādi Śaṅkarācārya, is a profound philosophical hymn that elucidates the true nature of the Guru (Sadguru), his attributes, and his role in dispelling ignorance (avidyā). The hymn serves as an invocation and an intellectual treatise on Advaita Vedānta, wherein the Guru is identified as none other than Brahman, the absolute reality.

Understanding the Relationship Between the Guru, the Disciple, and the Universe

A common perception among living beings (jīvas) is that the world exists externally, separate from themselves. This dualistic perspective is rooted in avidyā (ignorance). However, the ultimate truth is that the universe is not external to the self; rather, it is merely an illusory projection experienced due to ignorance. The world appears outside only because of the veiling power of māyā.

Just as a mirror reflects an image that seems external but is actually within the mirror, so too does the world appear outside, whereas, in reality, it exists within the self. When avidyā is removed through the grace of the Guru, the disciple realizes that the entire cosmos is within, and nothing truly exists outside.

The Role of the Guru in Awakening the Disciple

A jīva is in a state of deep slumber (suṣupti) since time immemorial. The moment this ignorance is shattered by the Guru’s grace, the jīva attains self-realization (ātma-jñāna). This awakening is referred to as jāgaraṇa (spiritual awakening). The Guru is the one who bestows this awakening, and hence, he is venerated as Dakṣiṇāmūrti.

Once awakened, the disciple perceives that the non-dual (advaita) reality is ever-present. The Guru, through his grace, enables the disciple to witness this divine play (līlā) of consciousness. Therefore, Śaṅkarācārya offers his salutations to the Guru, who alone can bestow this realization.

The Universe and its Manifestation in the Light of Advaita Vedānta

The universe, despite its apparent diversity and complexity, existed prior to creation in an undifferentiated form within Brahman. Before creation, all things remained unmanifest within the Absolute. When the power of māyā operates, the non-dual reality appears as a manifold universe.

However, this manifestation is only an illusion (mithyā), like a dream. Time and space are mere constructs of māyā, giving rise to past, present, and future, along with distinctions of near and far. In the absolute (nirvikalpa) state, there are no such divisions. But in the manifest world (savikalpa), these divisions appear due to māyā.

When māyā is dissolved by the Guru’s grace, all temporal and spatial constraints vanish. For an enlightened being, all things are eternally present and accessible. The Guru transcends space and time, and his will alone is sufficient to manifest anything.

Thus, the Sadguru is likened to a Mahāyogī—a supreme master who can manifest anything through his divine will.

The Guru as the Embodiment of the Vedas

The Guru is not separate from the Vedas. The Vedic truths are eternal and beyond human authorship (apauruṣeya). The great utterances (mahāvākyas) of the Upaniṣads, such as tat tvam asi (“Thou art That”), are none other than the voice of the Guru. The Vedas and the Guru are one and the same in essence.

However, ordinary people cannot grasp the true meaning of the Vedas. It is the Guru who acts as the intermediary, guiding the seeker toward liberation. Hence, Śaṅkarācārya meditates upon the Guru, who is Dakṣiṇāmūrti, and reveres him as the source of all knowledge.

The Guru as the Light of Pure Consciousness

The Sadguru is the embodiment of self-luminous knowledge. The light of pure consciousness (cit-prakāśa) within the self shines forth through the sense organs, illuminating the world. The world appears because of the reflection of this consciousness, just as the sun’s light enables all objects to be seen.

This realization leads to the understanding that the Guru, known as Dakṣiṇāmūrti, is none other than the supreme knowledge that illumines all.

Dispelling the Delusion of Māyā

The delusion (mohā) created by māyā-śakti is all-pervasive. It binds the jīva in an endless cycle of birth and death. The Guru, through his boundless knowledge and power, alone has the ability to dispel this great illusion.

Just as the demon Rāhu engulfs the sun and the moon during an eclipse, māyā engulfs the consciousness of the jīva, preventing it from recognizing its true nature. However, through the Guru’s instruction, the disciple experiences a spiritual grahaṇa (eclipse), wherein ignorance is consumed, revealing the radiant light of pure consciousness.

This awakening leads to the realization: “I was asleep for eons, but now I am awake.” The catalyst for this awakening is the Guru’s grace, manifesting as knowledge.

The Ever-Present ‘I’ in All States of Experience

In childhood, youth, and old age, in waking, dreaming, and deep sleep, the I-consciousness (ahaṁ-bhāva) remains unchanged. This ever-present I is the witness (sākṣī) and is revealed through the grace of Dakṣiṇāmūrti.

The Guru, through silent transmission (mauna-upadeśa), bestows direct knowledge upon the disciple. This silent teaching transcends verbal instruction and is the highest form of spiritual initiation (śaktipāta).

Śaṅkarācārya offers salutations to this great Guru who remains eternally youthful, despite his disciples being aged sages. His silence dispels all doubts, just as the rising sun dispels darkness.

Dakṣiṇāmūrti as the Supreme Reality

The hymn concludes by establishing Dakṣiṇāmūrti as the very essence of the praṇava (Oṁ). He is the embodiment of pure knowledge, devoid of impurities, and ever serene. He is the ultimate physician for the disease of worldly existence.

Śaṅkarācārya surrenders to the Guru, who is:

  • The supreme Brahman,
  • The eternal youth bestowing knowledge upon aged disciples,
  • The silent teacher whose mere presence destroys ignorance,
  • The embodiment of Oṁkāra,
  • The absolute bliss (ānanda-svarūpa).

He alone is the Jagadguru, the teacher of all worlds. With this, the hymn culminates in an expression of deep reverence toward the Guru.

Conclusion: The Path to Self-Realization Through the Guru

The Dakṣiṇāmūrti Stotra is not merely a hymn of praise but a profound guide for seekers on the path of self-inquiry (ātma-vicāra). It expounds the philosophy of non-duality and the indispensable role of the Guru in the journey toward liberation.

By meditating upon Dakṣiṇāmūrti and internalizing the wisdom of this hymn, one can transcend māyā, dissolve the illusions of time and space, and realize the ever-present self as Brahman.

Thus, Śaṅkarācārya’s Dakṣiṇāmūrti Stotra stands as one of the most exalted compositions in Advaita Vedānta, a luminous beacon guiding seekers toward the ultimate truth.

Salutations to Śrī Dakṣiṇāmūrti, the embodiment of supreme wisdom!

Śrī Śaṅkarācārya-kṛta Dakṣiṇāmūrti Stotra: A Deep Exposition on the Nature of the Guru Read More »

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