This is from Brahmāṇḍa Purāṇa (III.vi.4 and 5)
अनादिरखिलाधारा सदसत्कर्मरूपिणि।
ध्यानैकदृश्या ध्यानाङ्गी विद्याङ्गी हृदयास्पदा॥
आत्मैक्याद्व्यक्तिमायाति चिरानुष्ठानगौरवात्॥
ध्यानैकदृश्या ध्यानाङ्गी विद्याङ्गी हृदयास्पदा॥
आत्मैक्याद्व्यक्तिमायाति चिरानुष्ठानगौरवात्॥
anādirakhilādhārā sadasatkarmarūpiṇi |
dhyānaikadṛśyā dhyānāṅgī vidyāṅgī hṛdayāspadā ||
ātmaikyādvyaktimāyāti cirānuṣṭhānagauravāt ||
Meaning:
anādi - means that nobody knows Her
origin and that She exists from the time immemorial. She has no
parentage and She exists from eternity; akhilādhārā – (akhil-ādhārā) She
is the base of everything; sadasatkarmarūpiṇi (sat-asat-karma-rūpiṇi –
real-unreal-actions-form); She is in the form of all actions both seen
(object (661)) and not seen (subtle); dhyānaikadṛśyā – (dhyānaika-dṛśyā)
– visible only through meditation; dhyānāṅgī – (dhyāna-aṅgī) – (as) She
is indeed meditation (She is embodiment (aṅgaka - limb) of meditation);
vidyāṅgī – (vidyā-aṅgī) – She is embodiment of knowledge; hṛdayāspadā –
(hṛdaya-āspada) – She is seated firmly in the heart;
ātmaikyādvyaktimāyāti – (ātmaikyā-dvyaktim-āyāt); (result of meditation
is) She gives the requisite knowledge of oneness, (no dyads -
dualities are due to māyā); cirānuṣṭhānagauravāt –
(cira-anuṣṭhāna-gauravāt) – persistent effort is important.
Nobody knows the origin of Parāśakti as
She exists from time immemorial. From Her alone, everything else
originate. She is in the form of both animate and inanimate. She can be
realized only through meditation, because She is an embodiment of
meditation and knowledge. She is seated firmly in our heart. In order to
realize Her, it is important that persistent knowledge and meditation
are necessary.
Lalitā Sahasranāma (615) says She is
Ādiśaktiḥ आदिशक्तिः and is explained thus: “She is the primordial energy
of creation. Śiva has no creator. Śiva’s only creation is Śaktī who
in turn created the universe. Hence She is called as ādi (first) Śaktī
(energy). In fact, Śaktī is the creative pulsation of Śiva. It is only
because of Śaktī, empiric individual realises his essential divine
nature.” Again Lalitā Sahasranāma 296 says anādi-nidhanā अनादि-निधना,
which is explained as “She has neither a beginning nor an end. The
nature of the Brahman is described, who alone is infinite.
Elation is said to be of two kinds. The
first kind is having a feeling of Self-realization, though one is miles
away from realising Brahman. This illusion is considered as an
impediment to God-realization (Self-realization). Since this is the
cause of māyā, She will remove this kind of māyā for those, who are
worthy of making spiritual progress. The second type is that certain
siddhi-s that are derived during spiritual progression. For example the
intuitive power, sudden realization of the Brahman like a flash
possibly from the words of one’s guru or somebody, an unexpected meeting
with a sage who could transfer the divine energy by a mere look, etc.
Sudden chance, which makes a person to reach new heights both
materially and spiritually also, happens at Her discretion. Since She
is the cause for such elations and there is no beginning or end for such
of Her activities.
She is the base of everything. Lalitā
Sahasranāma (659) says, Sarvādhārā सर्वाधारा, which is explained as "She
supports everything in this universe or everything rests on Her. She
supports the universe with the aid of three energies discussed in the
previous nāma. She is in the form of both gross matters and subtle
matters (Her subtlest form is kuṇḍalinī). All that exists between these
two extremes are supported by Her. She has the will to support, She
has the knowledge to support and She supports with Her actions
(creation, sustenance and dissolution).”
Sadasatkarmarūpiṇi is explained Lalitā
Sahasranāma (661) Sadasad-rūpa-dhāriṇī सदसद्-रूप-धारिणी; though this
nāma verbatim does not explain “Sadasatkarmarūpiṇi”, still it explains
about sat and asat. She is in the form of both sat and asat. Sat means
permanent and asat means not permanent. There is nothing permanent
except the Brahman, therefore Brahman is sat. All are impermanent
except the Brahman and therefore the universe with all its existence is
asat. She is in the form of both permanent and impermanent or existent
and non-existent. Impermanency is the product of permanency.
Taittirīya Upaniṣad (II.vii) says, “At first there was no world. There
was only Brahman. The world was then in Brahman, who was unmanifested.
The world, with all its names and forms then manifested itself.” The
exact wording of the Upaniṣad is ‘idam agre asat vai asit. (idam – this
phenomenal world; agre – originally; asat vai asit – was non-existent.)
Chāndogya Upaniṣad (VI.ii.2) asks, “What proof is there for this, that
from nothing something has emerged? Before this universe came into
existence, there was only one existence without a second.” Sage
Patañjali also says, (I.9) “Verbal delusion follows from words having no
corresponding reality.” This nāma says that asat came into being from
sat or the universe came into existence from the Brahman. If the Brahman
is known as Śiva, then the universe is known as Śaktī. Impermanency
follows permanency or asat follows sat. Sat and asat coexist. If they
do not co-exist, then there is neither Brahman nor universe. Sat and
asat are human perception but in reality they are not different. Asat
is the mirror image of sat.
Dhyānaikadṛśyā means that She can be
attained only through meditation. Lalitā Sahasranāma 870 and 871 explain
this. Antarmukha-samārādhyā अन्तर्मुख-समाराध्या (870): She
is worshiped by those who look within. She has to be realized by
internal search and exploration. This is based on the theory that Ātman
resides within. {Further reading: Kṛṣṇa explains the concept of looking
within exhaustively in Bhagavad Gīta Chapter VI consisting of 47 verses
and a gist of which is reproduced here as explained by Swami
Chinmayananda. Karma yoga practiced without regard to the fruits of
actions, form an external aid to better meditation. The process by which
lower is brought under the direct management and discipline of the
higher are all together called spiritual techniques. No Guru can take
the responsibility; no scripture can promise this redemption; no altar
can, with its divine blessing make the lower the higher. The lower mist
necessarily be trained slowly and steadily to accept and under the
influence of the discipline of the higher. When a seeker has come in his
life to the state explained as yogārūdāḥ, and when in that state of
equipoise, the mind is held steadfast in the contemplation of the
Supreme, the self-controlled one, in all serenity is capable of
maintaining his consistency on meditation in all circumstances,
favourable and adverse, at all levels of his personality. In the right
understanding of his own self and the resulting realisation of his own
Self, he becomes Self everywhere. To him, who has realised himself to
be Self which is all-pervading, the entire universe becomes his own
Self, and therefore, his relationship with every other part of the
universe is equal and the same. For this the seeker should try to
withdraw himself from his mental and physical preoccupations.}
Bahirmukha-sudurlabhā बहिर्मुख-सुदुर्लभा
(871): She is very difficult to attain for those who are not able to
look within. Mind is the prime factor to look within. Unless senses
are controlled, it is difficult to control the mind. This nāma says that
She cannot be attained only by external means. Saundarya Laharī (verse
95) says “It is difficult for those who have not controlled their senses
to attain you.” Kaṭha Upaniṣad (II.i.2) also explains this. “Immature
people run after external objects and they invariably get caught in the
widespread net of death. Wise people, however, know where true
immortality is. That is why they reject everything in this world,
knowing that these things are short lived.” This nāma says that She
cannot be attained by those who continue to be addicted to sensory
pleasures. Addiction is different from necessity.
Dhyānāṅgī and vidyāṅgī mean She is an
embodiment of meditation and knowledge. Lalitā Sahasranāma 641 endorses
this. Dhyāna-gamyā ध्यान-गम्या (641). “She can be attained by
meditation. Meditation is a process that enables one to explore the
entire human potential within. Meditation is not simply thinking about
some super human forms. It is a complex task of researching
internally. It is a process of spiritual transformation. It is the
progressive level of consciousness accelerated by the combined factors
of intention and attention. Śvetāśvatara Upaniṣad (I.ii.3) says “The
sages went into deep meditation and saw the power of the luminous Cosmic
Self as the cause of the universe. Māyā hides the Self behind the
universe. The Self controls everything including the individual self
and time.” She is that Cosmic Self.
Vidyāṅgī is explained in nāma 643 Jñānadā ज्ञानदा and 644 Jñāna-vigrahā ज्ञान-विग्रहा.
She is the giver of knowledge, the kind
of knowledge that is needed to realize Her absolute form. For realizing
the Brahman one needs to have pure knowledge unafflicted by senses.
She alone is capable of providing that knowledge. Through the process
of meditation, mundane knowledge is transformed into consummate
knowledge. First She provides the requisite knowledge then She reveals
Herself and finally She makes him merge with Her. Knowledge is the
primary step in Self-realisation and She provides that knowledge. Śiva
sūtra (I.2) says jñānam bandhaḥ, which means limited knowledge is
bondage. Therefore, it implies that un-vitiated knowledge gives
liberation.
Her body itself is knowledge. The
previous nāma said that She gives knowledge and the source of such
knowledge is Her entire body. Ramaṇa Mahariṣi (sage Ramana) did not
initiate any one through mantra-s. He used to initiate his disciples by
a simple glance. That glance used to transform a person. What is the
result of such transformation? Recent scientific study explains thus.
“Conscious experience is much more than physics plus biology. What sets
human consciousness apart from other biologically evolved phenomena is
that it makes the reality appear within itself.”
Hṛdayāspadā means She is seated in the
heart. This is explained in Lalitā Sahasranāma (609) Daharākāśa-rūpiṇī
दहराकाश-रूपिणी: “In the hearts of all beings is Her subtle form. Better
interpretations are available in various scriptures. Kaṭha Upaniṣad
((I.iii.1) mentions this place as “In this superior space of the heart,
present in the cave of the intellect”. It further says (II.i.12), “Of
the size of a thumb, the Brahman resides in the centre of the body”.
Chāndogya Upaniṣad says “This body is the city of the Brahman. Within
it is an abode in the shape of a lotus (meaning heart) and within that
there is a small space (Please note the word. It is ‘space’ and not
‘place’. Space is infinite and place is definite). One must search
within this space and earnestly desire to know what is there?
(Self-realization)”Brahma sūtra (I.iii.14) says “dahara uttarebhyaḥ दहर
उत्तरेभ्यः” referring to the small space in the heart. It proceeds to
say, “That is which is inside, that is sought for, that is surely to be
inquired into”, indicating the process of Self-realization. This nāma
says that She is in That form (the Brahman), that can only be realized.
This nāma also reiterates Her status as the Brahman.
Ātmaikyādvyaktimāyāti explains how She
showers Her Grace, when we meditate on Her. By meditating on Her, we
become one with Her. Result of meditation is dissolve all dualities,
caused by māyā. Again, Lalitā Sahasranāma 980 and 981 explain this.
980 is Jñāna-gamyā ज्ञान-गम्या. She is
approachable only through knowledge or She is perceived only through
knowledge. She can be attained through three means, either through
bhāvana or meditation, second through bhakti or devotion or though
jñāna. Ultimately, meditation and devotion merge into knowledge where
Self-realisation takes place. Following quotes of Kṛṣṇa confirm the
above interpretation. “Sacrifice through knowledge is superior to
sacrifice performed with material offerings. For all actions without
exception culminate in knowledge” (Bhagavad Gīta IV.33). “On those ever
united through devotion, with me and worship me with love, I confer that
yoga of wisdom through which they come to me. In order to shower my
grace on them I dwell in their heart and dispel the darkness born out of
ignorance by shining the light of wisdom” (Bhagavad Gīta X.10, 11).
{Further reading: What is wisdom? Is it
all knowingness? Patañjali in his yoga sūtra (I.25) says “In Him becomes
infinite that all-knowingness which in others is only a germ”. Let us
assume that someone steals money from somebody, thinking that his action
of theft is not known to anybody. But it will be known to a
Self-realised person, because his knowledge is not individualised but
connected to cosmos. The sum total of individual knowledge is known as
universal knowledge. All-knowingness is the very element of
consciousness; where there is consciousness, there exists knowing. If
consciousness is pervasive, then it is all-knowing. Knowledge is
nothing but manifestation of consciousness through an appropriate mental
mode. Vivekacūḍāmaṇi (408 - 410) says “The wise one realises in his
heart the infinite Brahman, which is an ineffable something, of the
nature of eternal knowledge and absolute bliss, who has no exemplar,
which transcends all limitations, is ever free and without activity,
which is like the limitless sky, indivisible and absolute. The wise one
realises in his heart in Samādi, the infinite Brahman, which is devoid
of the touch of cause and effect, which is the Reality beyond all
imagination, which is homogeneous, matchless, beyond the reach of
logical proofs, but proved by the experience of the wise and ever
familiar to man as the basis of his Self-awareness. The wise one
realises in his heart, in Samādi, the infinite Brahman, which is
imperishable and immortal, the Reality which is the negation of all
negations, which resembles the ocean when the waves have subsided, which
is without a name, in which have subsided all the modification of the
guṇa-s and which is eternal, pacified and ONE.”}
What is the effect of this knowledge;
undoubtedly it leads us to Her. 981 says Jñāna-jñeya-svarūpiṇī ज्ञान
-ज्ञेय-स्वरूपिणी. This nāma says She is the knowledge and the knowing.
She can be approached only through knowledge. She is the symbol of
knowledge. Kṛṣṇa explains this in Bhagavad Gīta (XIII.17) “The Supreme
Brahman is said to be the light of all lights, and entirely beyond māyā
and is knowledge itself, worth attaining through real wisdom and is
particularly seated in the heart of all.”Jñāna means knowledge, the
essential nature of the Brahman. Jñeya is a qualifying word here, with
intent to reveal that the primary duty of a man is to know Her. It
means ‘to be learnt or understood or ascertained or investigated or
perceived or inquired about’. Śvetāśvatara Upaniṣad (I.12) says, “You
have to know that Brahman is always residing within. There is nothing
higher than this knowledge. The jīva (the enjoyer), the jagat (that
which the enjoyer enjoys) and the Brahman within, who directs – know
these three as the Brahman.”
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