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roudrI. TheAbsolute (that is, the Mother Goddess) has, as it were, all these six in her womb (=garbha). That is why she is hrIm-garbhA. Recall the declaration in the gItA:
mama yonir-mahd-brahma tasmin garbham dadhAmy-aham /
sambhavah sarva-bhutAnAmtato bhavati bhArata //
My womb is the great brahman; that I impregnate;
then takes place the birth of all beings.
(97) hrImkAra-vedyA: She is known by the syllable hrIm. By Nature she is attributeless. Being attributeless, She cannot be known because being known would make Her an object different from the subject. But the hrIm syllable when learnt from the guru in formal manner and by making it one's own by listening, enquiry and meditation, one gets into the bliss of the Infinite which is exactly what She is. Thus what is indirect as the Ultimate Absolute becomes direct, through the hrIm syllable. Hence the name hrImkAra-vedyA. Recall the Lord's words from the gItA (7 - 14):
mAmeva ye prapadyante mAyAm-etAm taranti te /
Those who take refuge in Me, they alone cross over this illusion (of mAyA)
(98) hrImkAra-cintyA: The syllable hrIM is analogous to the syllable aum; and thus it is the means of meditation of brahman. In both these syllables, the Absolute (para-) form and the Attributed (apara-) form of brahman are indicated. This is an esoteric mystery well-known to the practitioners of the philosophy of yoga. Thus hrIm contains both the 'facets' of brahman and naturally it is fit to meditate on the Absolute Mother Goddess by the hrIm mantra.
(99) hrIm : The purport of the syllable, like aum, is the blissful state of brahman. brahman is the substratum of everything cognisable by the senses and obtainable by mundane efforts. All these physical things are superimposed on the attributeless Mother Goddess known as the parA-Sakti. Removing the superimposition is itself liberation. By doing this removal, hrIm reveals itself as the absolute brahman.
(110) hamsa-vAhanA : The hamsa bird is the carrier (vAhana) of the facet of Mother Goddess known as brAhmI. So She is hamsa-vAhanA. A more esoteric meaning would be as follows. The word hamsa, when derived from the root verb meaning motion (hanti) stands for both the Sun and the vital air known as prANa. The Consciousness that is our essential core has both the Sun and the prANa as indicators (vAhana) of its manifested omnipresence. So She is hamsa-vAhanA. Recall from taittirIya-upanishad: (II - 8 - 14)
sa yaScAyam purushe / yaScAsAvAditye / sa ekaH /
And this one who is in the man, and that one who is in the Sun, He is One.
The supreme Bliss is described as 'He who resides in the Sun'. He is One with the One who resides in the Man, in the sense that the space in a pot, standing separately, is one with space as such.
© Copyright V. Krishnamurthy Sep.6, '99. Home Contents NEXT