For the seekers of 'Self-Realization' and 'Sahaja Samadhi'
*Devyupanishad*
Sri Devi Atharva Shirsha, also called 'Devyupanishad', is a part of
Atharvana Veda. Here is a brief translation of this great Upanishad.
"OM, all the Devas (celestials) approached Sridevi and asked her
politely, "Great goddess (Mahadevi)! Who are you? What is your actual
form?"
Sridevi answered thus, "I am indeed the supreme
Parabrahman (my form is the same as that of Brahman). I emanate this
world, composed of Prakriti and Purusha. I am the Shoonya (nothingness)
and beyond the Shoonya. This world is both `Sat' (existent or true) as
well as `Asat' (non-existent or false). I am both `Ananda' (bliss) and
`Anananda' (misery). I am both `Vijnana' (science or right knowledge) as
well as `Avijnana' (ignorance). I am the one who is recognized as
Brahman and also as not Brahman or I am the Brahman that everyone should
know and also the illusion. I am both Panchikrita as well as
Apanchikrita Mahabhoota (I am of the form of all the elementals like
air, water etc. as well as non-elementals), I am the entire visible
world!"
In this way, Sridevi is describing her incomprehensible
form in order to destroy the ignorance of her devotees (Devas), who are
Mumukshus (have a desire to know her original form). One has to
understand that if anything exists, its `her'. There is nothing that is
existent other than Sridevi. She is the only ultimate truth.
"I
wander in the form of Rudras and Vasus (a class of deities who are
eight in number). I also roam in the form of Adityas and Vishwe Devas. I
nurture (protect) Mitra, Varuna, Indra, Agni and Ashwini Devas. I hold
Devas like Soma, Tvashta, Poosha and Bhaga in me (i.e. I appear in their
form or they reside in me). I bear within myself, Brahma, Prajapati and
Mahavishnu (whose gigantic feet transverse the three worlds)".
"I grant the sacred Havis to the Devas. I grant immense wealth (the
greatest wealth being Sridevi herself!) to Yajamana (the one who
performs Yagna and generates Soma Rasa thereby). I am the supreme
Ishwari of this entire creation; I am the great Parabrahman, who grants
wealth and prosperity to Upasakas. I am the chief (most important) among
the Devas, who are eligible for accepting Havis in Yajnas. I am of the
form of atman and from me are created the skies. My residence is in the
intellect that recognizes the Self as Atman (Paramatman) (i.e. my place
is in the intellect that is enlightened with the light of Atman). A
person who understands this shall acquire divine wealth".
Sridevi here mentions the importance of Vedic Yagnas in achieving
Moksha. She also describes that she is the one who grants Havis to the
Devas and she is the one who receives it in the form of various Devas.
She is the Yajamana as well as the Yagna. She also confers wealth and
prosperity as well as Moksha to those who understand her form as being
non-different from oneself i.e. as one's own Atman or as the Paramatman.
Also here, `Paramanu Vada' is completely rejected. It is Sridevi who is
the nucleus of the entire cosmos. She is also the nucleus in every
minute cell. It is this Parabrahman who is in charge of the Paramanu.
Having understood Sridevi as their own self, as being non-different
from the entire universe, as the sole existing entity, as the only
truth, the Devas now pray: "O goddess, o great goddess! O auspicious
Devi, o primordial nature, o granter of auspicious boons, we bow down to
you repeatedly and regularly. Having a fire-like golden luster, Sridevi
is shining due to austerities (here `Tapas' should be read to mean
Jnana or knowledge). She has extraordinary brilliance. Every one bows
down to this great goddess Durga for obtaining the fruits of the actions
they have performed. Let us all seek refuge in Sri Durga Parameshwari,
who destroys great demons".
Here, the Sruti refutes the claim
of Mimamsa. It has to be understood that it is Sridevi or Brahman, who
grants fruits for the actions or Yajnas performed. There is nothing
called `Adrishta' that automatically assigns fruits for every mechanical
action performed. Also, Sridevi is indicated here to be the very
embodiment of Jnana. What she gives as a result to the actions
performed? Herself and she is Brahma Vidya or Brahma Jnana. Thus, the
purpose of every karma is obtaining Jnana – of the self, of Sridevi.
"Devas (i.e. Prana Vayu) created Vaikhari (audible speech) and living
beings communicate through this Vaikhari. May that great goddess who
resides in all beings as the power of speech, who is like the
wish-fulfilling cow Kamadhenu, who grants bliss, who grants nutrition
and strength through food and who is of the form of divine Paraa speech
(which is subtle and beyond Vaikhari) come to us, pleased with our
prayers".
"Let us bow down to Kalaratri (who is the destroyer
of even Kala – Yama i.e. who is beyond the limitation of time), to the
great goddess, who is praised by Brahma (i.e. the Vedas), who is the
power of Vishnu and who is the mother of Skanda or Kartikeya (i.e.
symbolizes Shiva-Shakti undifferentiated form), who is Saraswati –
Brahma's creative power, who is Aditi, the mother of all Devas, who took
birth as Dakshayani – Daksha's daughter, who is sanctifying and who
grants auspicious boons".
"We meditate and invoke the great
Mahalakshmi, who is the personification of all Shaktis, so that she may
lead us to Jnana and Dhyana".
"O Daksha! From your daughter Aditi, the deathless Devas, who grant auspicious boons, originated".
Now the highly secretive Srividya Panchadashi Mahamantra is
illustrated. I shall omit this since this has to be learnt from a guru.
"This great Vidya, which fulfills the desires of all beings, is the
primary or the primordial Vidya of Sri Parashakti. This Vidya indeed is
the Shakti of Parabrahman or atman (i.e. it is nothing but Brahma
Vidya). It charms the entire universe with its brilliance. This great
Sri Mahavidya pertains to Sri Lalita Mahatripurasundari who shines with
noose, goad, bow and arrows in her hands. This Vidya indeed is the Veda.
One who knows and understands this shall escape misery (of duality and
ignorance)".
In this way, the Upanishad first gives out the
Rahasya mantra in a code and then describes that this Vidya pertains to
Sri Parashakti, who is none but the supreme formless Parabrahman.
However, for the less advanced aspirant, it also gives out the Saguna
meditation form describing the Lalita or Mahatripurasundari aspect of
Sri Parashakti - Parabrahman. It is also declared that this Vidya is the
essence of all the Vedas. One, who understands this, will become the
knower of 'Brahma Vidya' and shall thus escape from all bondages and
attain liberation. Great scholars have also traced the meaning of this
great Mahamantra in this Upanishad. It can be briefly summarized as
follows:
"Mahatripurasundari is Shiva-Shakti Abheda Roopini
(Shiva-Shakti one, without any difference), the congregation of Brahma,
Vishnu and Shiva, the aggregation of Lakshmi, Saraswati and Gauri, she
is approachable through Shuddha, Ashuddha and Mishra (pure, impure and a
mixture of the two) Upasanas (depending on the eligibility and capacity
of the Sadhaka), she is 'Nirvikalpa Jnana Swaroopini' (Sridevi is pure
consciousness) and is the essence of all Tatvas".
"O mother, we
bow down to you, please protect us on all sides, in all ways. This
great goddess appears as eight Vasus. She herself is the eleven Rudras,
twelve Adityas, Vishwe Devas – both eligible for drinking Soma and
otherwise too (i.e. she is in the form of Devas both eligible and
ineligible for accepting Havis), Yatudhanas (a demon like race),
Rakshas, Pishachas, Yakshas and Siddhas. She is of the form of
Satva-rajas-Tamas, she is Brahma-Vishnu and Rudra, and she is Prajapati,
Indra and Manu. She is the planets and stars. She indeed is Kalaa,
kaashtaa and other units of time (i.e. she is time). we bow to this
Mahadevi who is eternal".
The beauty of this Upanishad is that
it establishes in every possible way, the Swaroopa of Sri Parashakti as
being non-different from Parabrahman.
"I am Veda as well as
anything that is not Veda (I am described by the Vedas, but I am not
totally graspable even by the Vedas), I am Vidya as well as Avidya
(knowledge as well as ignorance), I am the begginningless Prakriti and
anything other than Prakriti (or I am the begginningless Maya as well as
anything that is there apart from Maya). Down, above, left, right –
every direction is pervaded by me!"
"We salute to her, who is
the destroyer of sins, who grants both Bhoga (enjoyment) and Moksha, who
is endless or infinite, who is ever victorious, who is pure, refuge of
all beings, who grants auspiciousness and who is Brahman (Shiva
represents Brahman)."
In the next verse, the Upanishad gives
out Devi Pranava Mahamantra. "The Matrika letter `ha' represents Viyat,
which means `Sky'. With a combination of `ii' kaara, it becomes `hii'.
Viitihotra means Agni and is represented by the letter `ra'. Ardhendu
means bindu. Thus, the mantra becomes `Hriim'. This mantra grants all
desires. This mantra of single letter is Parabrahman i.e. it is the
Akshara form of Brahman. Sages with pure consciousness, dive into the
ocean of knowledge and experience supreme bliss by meditating on this
Mahamantra".
The letter `ham' denotes Sadashiva Tatva. It is an
aggregation of Shiva, Vishnu and Brahma Swaroopas. Thus, Sridevi is of
the form of the Iccha – Jnana – Kriya triad. Also, since Sadashiva Tatva
hints at Shiva – Shakti Samarasya, she is `Shiva- Shakti- one'. Letter
`Ra' denotes `SphuraNa'. Thus, by the knowledge of Shiva – Shakti Aikya
(i.e. the unity of Jiva and Parabrahman), the Chaitanya Shakti of
Sridevi or Sri Kameshwara flows.
An alternate explanation would
be: by understanding Shiva – Shakti Aikya (i.e. the unity of Jiva and
Parabrahman), one burns or dissolves all Tatvas (i.e. gets rid of Satva,
Rajas and Tamas). Then what? Next is `ii' – the Kamakala Akshara. It
represents bliss. However, with Bindu, it becomes `iiM' and denotes Sat –
chit – ananda. The letter has the same meaning as `Tat – Tvam – Asi'.
Thus, by meditating on this Bija, one attains Sridevi who is Shiva –
Shakti –one and who is of the form of sat – chit – ananda. Now, these
are the Lakshanas of Parabrahman right! Thus, this mantra is also Brahma
Vachaka at the same time. It is a pity people look down upon this Bija
as `Tantrika Pranava'. Where `Aum' denotes the same Parabrahma Tatva, it
speaks of Nishchala, Nirakara, Nirguna Tatva. Hrim also denotes the
chit aspect of the same Parabrahma Tatva, with an added notion of
`SphuraNa'.
Now, there is the uddhAra of navArNa Mahamantra.
"Vak is `Aim', Maya is `Hrim' and Brahmasuu (originated from Brahma
i.e. Manmatha) is `Klim'. Then there is the sixth consonant (shashtham)
along with `Vaktra' i.e. with `aa' kaara. Thus we get `chaa'. Surya is
`ma'. `Avaama' is right and `Karna' is ear. Thus, the Nyasa letter for
the right ear i.e. `u' with bindu is obtained. Together, it becomes `mu'
with a bindu. The third letter from `Ta' is `Da' and along with
Narayana (i.e. `aa') it becomes `Daa'. Vayu Bija is `Ya' and adharayuk
(lower-lip, represented by `ai') together form `yai'. Add the word
`Vicche' to these letters at the end. This nine-lettered Mahamantra
grants extreme bliss to Sadhakas and also grants Brahma Sayujya".
The meaning of this mantra is as follows: O great mother Chamunda
Durga, who is of the form of chit (Mahasaraswati), sat (Mahalakshmi) and
Ananda (Mahakali), we meditate on you for obtaining Brahmavidya. Please
sever the knots (Rajju Granthi) of Avidya and liberate us from duality.
This Mahamantra thus, is also Brahma Vachaka. Next, the Saguna
meditation of the mantra is illustrated.
"I bow down to
Sridevi, who is seated in `Hrit Kamala' (heart lotus), who is bright
like the rising sun, who is holding Pasha and Ankusha in her hands, who
has a serene-beautiful form, who is three-eyed, who is wearing red
garments and who grants all desires of her devotees. O mother, I salute
to you, the great goddess, who destroys fear (the greatest fear being
Bhava Bhaya), who removes the greatest of difficulties and who is the
very personification of KaruNaa".
It is to be noted that the
Dhyana here is actually of `Tripurasundari'. Thus, the claim that Sri
Lalita Mahatripurasundari is the essence of seven crore mantras is
supported even in the Sruti!
"Her form is unknown even to
Brahma and the other Devas. Hence she is called `Ajneya' (impossible to
be known as `this' or `that'). She is called `Ananta' because she is
without any end. Since no one can see or identify her Lakshya (goal or
gaze), she is `Alakshya'. No one knows of her birth and hence she is
`Aja' – without birth i.e. begginningless. Since she exists everywhere,
she is `Eka' – the one. But she is also the entire universe with its
infinite forms of creation; thus she is also `Aneka' – many"
Here again, the 'Brahma swaroopa' of Parameshwari is illustrated.
"I bow down to Sridevi who is present in all mantras as `Matrika' (i.e.
the letters of the alphabet are her form and hence also the mantras
which originate from these root letters), who is the meaning of every
word (Shiva represents `Shabda' or word and Shakti its `Artha' or
meaning. These two do not have a separate existence and this Avinabhava
Sambandha is what is expressed here) and who is `Chinmayaateeta' (Jnana
is through chit and Sridevi is even beyond chit (chit here should be
taken to mean `Manas' or `Buddhi' i.e. mind or intellect. Sridevi
represents the knowledge of Brahman, which cannot be grasped by mind or
intellect. Also, she is above the planes of Manomaya and other Koshas).
She is the silent witness of even Shoonya or `nothing'. It is this great
goddess who is called Sri Durga and there is nothing existing beyond
her (or she has no second)".
All these are again descriptions
of the Vedanta Brahman. She is to be understood as the very Parabrahman
or chit Parashakti. One of the many Pramanas could be her description as
`silent witness'. This also speaks of `Kriya Shoonyata' of goddess.
This is the concept of Brahman as accepted by Advaitins. This Upanishad
beautifully expresses the same concept. Also, since she is the witness
to `nothing' (which existed before everything and which shall exist
after everything), she is the Anaadi Paramatman.
"Scared of the
Samsara (duality), I salute to that Durga, who destroys the evil
(durachara means anything that is unacceptable to Sruti and Smriti) and
who takes us across the ocean of Samsara".
"One who studies
(shravaNa, manana, dhyana and Sankirtana – listen, understand its
meaning, contemplate on its purport and then chant the hymn) this
Upanishad obtains the merit of chanting five other (Ganesha, Vishnu,
Shiva etc.) Atharvopanishads. One who performs actions like worship,
Pratimaa Sthaapana (installing an idol for ritualistic worship) without
knowing this Upanishad will not get Siddhi even after chanting his a
hundred lakh times! The Purashcharana prescribed for this hymn is 108.
By chanting this hymn (after the Purashcharana. all the fruits described
hereafter require purashcharana) ten times, one gets rid of all sins.
By Sridevi's grace, one escapes from the greatest of difficulties. By
chanting this hymn in the evening, one gets rid of the sins committed
during the day. By chanting this hymn in the morning, one gets rid of
the sins committed during the previous night. By using this hymn in the
morning and evening (everyday) one becomes free from all sins. By
chanting this during the Turiya Sandhya (midnight when Turiya meets
Turiyatita), one gets Vak Siddhi. By chanting this hymn, Devata
Saanidhya (presence of divinity) is accomplished in a new idol. By
chanting this mantra during Bhaumashwini yoga (this could mean on a
Tuesday with Ashwini Nakshatra or more appropriately during Amrita
Siddhi Yoga), one escapes from the great death (untimely as well as
timely!). In this way this Upanishad is Avidya Nashini and Brahma
Pratipadini".
JagadambaarpaNamastu!
