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is part and parcel of Her. Grace is Her body. That is why when we pray for the Grace of God, we pray to Her. Prayer to a personal God should be to a form which comes out of its own free will to create, which is unbounded by the kArmic cycle, which is a treasure house of sat, cit, and Ananda and whose sole purpose is to pour out grace. All these constitute the foremost qualities of the Mother.
(162) hamsa-gatiH : The simplest meaning is "She whose gait (gatih) is lovely and majestic like the hamsa, which is the carrier-bird of Creator brahmA. But there are several esoteric meanings. The passage of life-giving air in and out of the human body is called 'hamsa'. cf.
hakAreNa bahir-yAti sakAreNa punar-viSet /
It goes out by the (vocalisation of) 'ha' and comes in by (that of) 'sa'.
This hamsa- mantra therefore is the constant routine of human life, inspite of its involuntariness. It is called ajapA-mantra - where ajapA stands for that which is not being recited. She, the Mother Goddess, is of this form.
Also hamsa denotes the indiviual soul who gets a body appropriate to the merits and demerits acquired by it in its eternal journey. gati is the ultimate destination, of these souls. She is the One who is the ultimate Destination of all souls. cf. brahmvid-Apnoti param (taittirIyopanishad; 2 - 1) meaning, the One who knows brahman, reaches the Supreme. 'From where he never returns' says the scripture in another place - 'yad-gatvA na nivartante'.
Also hamsa denotes a renunciate who has had the Enlightenment of the absolute and therefore has no attachment to any particular place or individual. So such renuciates roam from place to place. Such are those who know Her as She is. So She is the One who is known by such hamsa's.
(171) hArda-santamasApahA : There is a darkness (santamas) of Ignorance covering up the spiritual center in the heart where the spark of Absolute Consciousness is situated. Mother goddess is the One who dispels (apahanti) this darkness. hArda is that which pertains to the heart.
(173) hamsa-mantrArtha-rUpiNI : She personifies in Herself the significance and meaning of the mantra 'hamsa'. The 'ha' syllable connotes the word 'tat' (= 'That')of the upanishads. The 'sa' syllable connotes the word 'tvam' ('You'). 'That ' is not amenable to direct perception. 'You' is direct experience. The mantra 'hamsa' contains within itself the conglomerate identity of both obtained by what is called the definition which discards and does not discard -- jahad-ajahal-lakshaNa .
(183) laya-sthid-yudbhaveSvarI :She is the root cause (both the material and the efficient cause) for dissolution (laya), sustenance (sthiti) and birth (udbhava) . Athing may be produced from its efficient cause but it cannot return to that at dissolution unless it is also the material cause. That is why the laya, dissolution is mentioned here first.
(191) labhyetarA : Here the word 'labhyA' means that which is obtainable by
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