21 KADAMBAMANJARIKLPTAKARNAPURAMANOHARA
She is decked with clusters and clusters of the Kadamba flower over her ears
She is decked with clusters and clusters of the Kadamba flower over her ears
A person doing japa and dhyanam has to unite the bija he is using with the prana ascending from the lower chakra of his body.That the bija are often conceived of as travelling with the prana through the nadi .The bija says the purana ,which is pure,luminous and eternal ,consciousness,resides in the heart-lotus,looking like a kadamba flower.Just as the light is imprisoned in a jar,so the bija remains is isolated in the heart.but even as the rays of the lamp would dart through the holes pierced in that same jar,so the rays of the lamp radiate from the heart through the nadi shi ning thus in the whole body and making it divine as themselves.so when the body undergoes such changes it is elevated to the status of atman and that is what is represented by her adorning clusters of such kadamba hearts implicting to the world that the purity of the soul reaching her and spreads its fragrance and she and shiva enjoy this fragrance from the soul in the form of japa and dhyaan.
you could see it being stressed even in abirami anthadhi
Eththum adiyavar, eerEzh ulakinaiyum padaiththum
kaaththum azhiththum thiripavaraam;- kamazhpoonkadambu
chaaththum kuzhal aNangE!- maNam naaRum nin thaaLiNaikku en
naath thanku punmozhi ERiyavaaRu; nakaiyudaiththE.
Worshippers thine are those,
Who make these fourteen worlds,
Build, move and destroy,
Oh Abhirami, who wears the kadamba flowers,
On her holy hair,
It is your grace,
That makes you accept,
These words foolish mine,
About thine holy feet,
And happy my mind is made.
Worshippers thine are those,
Who make these fourteen worlds,
Build, move and destroy,
Oh Abhirami, who wears the kadamba flowers,
On her holy hair,
It is your grace,
That makes you accept,
These words foolish mine,
About thine holy feet,
And happy my mind is made.
22.TATANKAYUGALIBHUTATAPODHUPAMANDALA
The Sun and the Moon here are established as the earrings of the Devi.
The Sun and the Moon here are established as the earrings of the Devi.
The Jewels she wears as her ear rings are as bright as the Sun during the day and shower cool light like the Moon during the night.
The sun is one of her ear rings shows her supremacy because aditya hridyam truly points out the powers of the sun thus:
Haridashvah sahasraarchih saptasaptirmariichimaan..
Timironmathanah shambhustvashhtaa maartandam anshumaan
He is the Omnipresent One who pervades all with countless rays.
He is the power behind the seven sense organs, the dispeller of darkness, bestower of happiness and prosperity, the remover of misfortunes and is the infuser of life.
and it also adds
Sarvamangalamaangalyam sarvapaapapranaashanam .
Chintaashokaprashamanam aayurvardhanamuttamam
This hymn is supreme and is a guarantee of complete prosperity and is the destroyer of sin, anxiety, anguish and is the bestower of longevity.
such is the power of the sun and the wearer of this ornament,and such a person must be the lord of stars, planets and all constellations. must be the origin of everything in the universe and is the cause of the lustre of even the brilliant ones.
Moon symbolizes purity and the reminder of calmness serenity and the giver of hope to the whole of mankind, that life is just a cycle of events as he waxes and wanes and in all her slogas the moon is given importance as in devi sloga which says
Chaturbhuje chandra-kalavathamse
kuchonathe kumkuma raga shone
pundreshu pashaankusha pushpabaana Haste
Namaste jagatega Mataha
this clearly shows the extent to which the sun and the moon takes a place in devi's world.
23.PADMARAGASHILADARSHAPARIBHAVIKAPOLOBHUH
The brightness of HER cheeks eclipse even the bright color of the ruby Padmaraga.
The brightness of HER cheeks eclipse even the bright color of the ruby Padmaraga.
As she sits on the lap of shiva drenched in his devotion for her she turns red to radiate the oneness or is it that the devotees enthral her wanting her protection as in abirami anathadi
nayanankaL moonRudai naathanum,
vEthamum, naaraNanum,
ayanum paravum abiraama valli adi
iNaiyaippayan enRu koNdavar,
paavaiyar aadavum paadavum,
ponchayanam porunthu thamaniyak kaavinil thankuvarE.
Three eyed Shiva, the four Vedas,
The Lord Vishnu and God Brahma,
Praise the holy feet of Abhirami.
If one thinks her holy feet,
AS his only our only begotten wealth,
Then he would be in the world of Indra,
And see the dances and songs from maidens fine,
In the shadow of the all wish giving tree,
And be there and forever live.
Three eyed Shiva, the four Vedas,
The Lord Vishnu and God Brahma,
Praise the holy feet of Abhirami.
If one thinks her holy feet,
AS his only our only begotten wealth,
Then he would be in the world of Indra,
And see the dances and songs from maidens fine,
In the shadow of the all wish giving tree,
And be there and forever live.
The Skand Purana mentions Parvati as asking Shiva, 'Let me reside in you all the while embracing you limb by limb', that is, Parvati merges into Shiva, limb to limb, and the duality is eliminated.this makes to flush with pride and gives the redness to her cheeks.
24.NAVAVIDRUMABIMBASRINYAKARRIRADANADCHADDHA
Her lips put to shame even the colors of the fresh corals and the Bimba fruit.
Her lips put to shame even the colors of the fresh corals and the Bimba fruit.
The colour of her lips conveys that she is the athara of life Oh, She is the refuge to all this world, All gods except mother, Give refuge and grants wishes, Only by their hand. But only she,the mother Never show the world in detail,The boons and refuge that you can give,For even her holy feet will suffice, To remove fear for ever, And grant boons much more than asked. this is clearly stated in soundarya lahiri thus:
Tvad anyah paanibhyam abhaya-varado daivataganah
Tvam eka n’aivasi prakatita-var’abhityabhinaya;
Bhayat tratum datum phalam api cha vancha samadhikam
Saranye lokanam tava hi charanaveva nipunav..
she who gives refuge speaks no language but protects with the simple smile on her coral lips which is what makes into so blissful.
25.SHUDDHAVIDHYANKURAKARADVIJAPANKTHIDVAYOJVALA
Devi shines with her two rows of teeth which are the buds of pure knowledge.Shuddha Vidya (Pure Knowledge) means that knowledge which negates the presence of ignorance.It is also referred to as the SRIVIDYAThe two rows of teeth represent the buds of the 16 syllable mantra which emerged from devis mouth.This mantra sprang from the Muladhara of the universal Mother and emerged as her teeth as follows:
The Para form of the mantra is mere sound shadhabrahmana, this represents the potential of growth in the seed of the mantra.The Pasyanthi form represents the actual growth of the seedThe Madhyama form is when the first two leaves have appread but not yet separatedThe Vaikhari form is when the leaves have separated but remain attached at the root.It is this vaikhari form of the buds of pure knowledge (sudhha vidya) which is represented by her two rows of teeth(32 in total).'Dvija' here also means the twice born brahmana who spreads the Vidya as taught by her and who has emerged from devis mouth.There are 32 inititaions/dikshas as laid down in the tantras. The first of which is 'ankura' including shuddhavidhya. Hence the name also means Devi can be attained by a 'Dvija' whose soul is purified by the dhikshas as handed down by tradition.
Devi shines with her two rows of teeth which are the buds of pure knowledge.Shuddha Vidya (Pure Knowledge) means that knowledge which negates the presence of ignorance.It is also referred to as the SRIVIDYAThe two rows of teeth represent the buds of the 16 syllable mantra which emerged from devis mouth.This mantra sprang from the Muladhara of the universal Mother and emerged as her teeth as follows:
The Para form of the mantra is mere sound shadhabrahmana, this represents the potential of growth in the seed of the mantra.The Pasyanthi form represents the actual growth of the seedThe Madhyama form is when the first two leaves have appread but not yet separatedThe Vaikhari form is when the leaves have separated but remain attached at the root.It is this vaikhari form of the buds of pure knowledge (sudhha vidya) which is represented by her two rows of teeth(32 in total).'Dvija' here also means the twice born brahmana who spreads the Vidya as taught by her and who has emerged from devis mouth.There are 32 inititaions/dikshas as laid down in the tantras. The first of which is 'ankura' including shuddhavidhya. Hence the name also means Devi can be attained by a 'Dvija' whose soul is purified by the dhikshas as handed down by tradition.
so beauty and knowledge is intertwined and see what the devotee says in abirami anthadhi
azhakukku oruvarum ovvaatha valli,
aru maRaikaLpazhakich chivantha padhaampuyaththaaL,
pani maa madhiyinkuzhavith thirumudik
kOmaLa yaamaLaik kombu irukka--
izhavuRRu nNinRa nNenchE!-irankEl, unakku en kuRaiyE?
Beauty of hers that is beyond compare,
Oh tired mind of mine.
When she who has the reddest feet
By walking in the way of Vedas, our books great,
When she who is like the tender climbing plant,
With the crescent in her head,
And when she who is youthful in colour green,
Is there, never will there be, problems for me.
Beauty of hers that is beyond compare,
Oh tired mind of mine.
When she who has the reddest feet
By walking in the way of Vedas, our books great,
When she who is like the tender climbing plant,
With the crescent in her head,
And when she who is youthful in colour green,
Is there, never will there be, problems for me.
