The Saundarya Lahiri Of Adi Shankara
Navaratri is the festive period of nine sacred days when the divine Mother Goddess is venerated. ne terracotta figurines of the goddess Harappa reveal the fact that human ing adulated nature or prakriti in the rm of a woman perhaps because she is symbol of genesis, nurture and stenance. The goddess as Shakti has ways been invoked in Urge, aggressive d in Shanta, peaceful forms. Adi Shankara, the advaita ilosopher, was thefirst to integrate etaphysical deliberation of Shakti, as guna Tattva. The quintessential aspect Shankara's Advaita isthe doctrine of aya. Hence his philosophy is also called, nakti Advaitism. While at a macro level, e supreme cosmic, omnipotent and nniscient Brahmn when limited by ayashakti, becomes Ishwara, at the micro level, the Atman becomes jiva. Maya is anadi, beginning-less; bhavapa, positive; material, unconscious; jada, indescribable and indefinablesadasadanirvachaniya, withal phenomenal and relative character. It is vyavaharikasatta, vivrata, only an appearance; abhyasa or superimposition. The compositions of Adi Shankara in the Saundarya Lahiri, evocatively capture in verse, the basic features of the philosophical deliberations of the Kuala and Samya traditions of Shakti Uptakes along with the very detailed descriptions of the Sri Yantra withaspects of yantra like the chakras and nadis. The verses of the Saundarya Lahiri have deep metaphysical implications along with capturing the unimaginable glory of the Devi in this mysterious universe. Eachverse is descriptive of the beauty, glory and the importance of Shakti. Nevertheless, it is interesting to read verse 51, which describes the look in the Mother's eye, which is beautifully significant of the Navarrese. The composition thus highlights the poetic rendition and opposition of the great seer, Shankara. In this verse, Bhagavadpada Shankara, describing the rasas of the Devi says when the divine goddess looks at Shiva, it is shringara-"Sive Srngarardra". And with dislike when she sees others "Tad-itara-jane kutsana-para"; when she looks at Ganga it is with anger as Ganga is also Shiva's wife-"Sarosa Gangaayam",but that of wonder when she hears the stories of Shiva "Girisa carite vismayavati". When looking at the great serpents formingthe ornament of Shiva, her expression is that of dread-"Har'abhiyo bhita"but looks with light hearted sympathy and a patronising smile at the sight of Shiva's ganas-"Sarasi ruha saubhagyajanani". She looks at devotees thus: "Sakhisu smear te mayi janani drstih sakurana". Shankaracharya, in this composition, captures beautifully the rasas of sringara, love; bibhatsa, disgust; raudra, anger; adbuta, wonder; bhayanaka, terror; vira, heroism; hasya, mirth; and karuna, compassicThe 100 verses of the Saundarya Lahiri is the Shakta version of Advawhere Shakti changes into the worldmultiplicity of jivas and jagat, with forfeiting its non-dual status asa bein"United with Shakti, Shiva is endoweto create; otherwise heis incapable oeven movement,"says the great seer,his very first verse. Here, Shakti personified as Devi Tripurasundari, is described in her ultimate beauty and splendour. Complsubmission to the Devi is the way to sumount and redeem oneself from this of Maya and it is through her karuna, one can break free from this complexwof the eternal cause and effect cycle. Hence, it was in Shakti Tattva or Devitthe Bhagvadpada saw the pathway to redemption.
DISCLAIMER:
The views expressed in the Article above are Radha Kumar kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy : Radha Kumar Speaking Tree ,Times of India
The Saundarya Lahiri Of Adi Shankara
Navaratri is the festive period of nine sacred days when the divine Mother Goddess is venerated. ne terracotta figurines of the goddess Harappa reveal the fact that human ing adulated nature or prakriti in the rm of a woman perhaps because she is symbol of genesis, nurture and stenance. The goddess as Shakti has ways been invoked in Urge, aggressive d in Shanta, peaceful forms. Adi Shankara, the advaita ilosopher, was thefirst to integrate etaphysical deliberation of Shakti, as guna Tattva. The quintessential aspect Shankara's Advaita isthe doctrine of aya. Hence his philosophy is also called, nakti Advaitism. While at a macro level, e supreme cosmic, omnipotent and nniscient Brahmn when limited by ayashakti, becomes Ishwara, at the micro level, the Atman becomes jiva. Maya is anadi, beginning-less; bhavapa, positive; material, unconscious; jada, indescribable and indefinablesadasadanirvachaniya, withal phenomenal and relative character. It is vyavaharikasatta, vivrata, only an appearance; abhyasa or superimposition. The compositions of Adi Shankara in the Saundarya Lahiri, evocatively capture in verse, the basic features of the philosophical deliberations of the Kuala and Samya traditions of Shakti Uptakes along with the very detailed descriptions of the Sri Yantra withaspects of yantra like the chakras and nadis. The verses of the Saundarya Lahiri have deep metaphysical implications along with capturing the unimaginable glory of the Devi in this mysterious universe. Eachverse is descriptive of the beauty, glory and the importance of Shakti. Nevertheless, it is interesting to read verse 51, which describes the look in the Mother's eye, which is beautifully significant of the Navarrese. The composition thus highlights the poetic rendition and opposition of the great seer, Shankara. In this verse, Bhagavadpada Shankara, describing the rasas of the Devi says when the divine goddess looks at Shiva, it is shringara-"Sive Srngarardra". And with dislike when she sees others "Tad-itara-jane kutsana-para"; when she looks at Ganga it is with anger as Ganga is also Shiva's wife-"Sarosa Gangaayam",but that of wonder when she hears the stories of Shiva "Girisa carite vismayavati". When looking at the great serpents formingthe ornament of Shiva, her expression is that of dread-"Har'abhiyo bhita"but looks with light hearted sympathy and a patronising smile at the sight of Shiva's ganas-"Sarasi ruha saubhagyajanani". She looks at devotees thus: "Sakhisu smear te mayi janani drstih sakurana". Shankaracharya, in this composition, captures beautifully the rasas of sringara, love; bibhatsa, disgust; raudra, anger; adbuta, wonder; bhayanaka, terror; vira, heroism; hasya, mirth; and karuna, compassicThe 100 verses of the Saundarya Lahiri is the Shakta version of Advawhere Shakti changes into the worldmultiplicity of jivas and jagat, with forfeiting its non-dual status asa bein"United with Shakti, Shiva is endoweto create; otherwise heis incapable oeven movement,"says the great seer,his very first verse. Here, Shakti personified as Devi Tripurasundari, is described in her ultimate beauty and splendour. Complsubmission to the Devi is the way to sumount and redeem oneself from this of Maya and it is through her karuna, one can break free from this complexwof the eternal cause and effect cycle. Hence, it was in Shakti Tattva or Devitthe Bhagvadpada saw the pathway to redemption.
DISCLAIMER:
The views expressed in the Article above are Radha Kumar kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy : Radha Kumar Speaking Tree ,Times of India