Showing posts with label kameshwara. Show all posts
Showing posts with label kameshwara. Show all posts

6.07.2017

The Secret World of the Green Parrot

Have you ever wondered why green parrots were chosen for being pet birds? In mythology, there has been a strong association of the damsel in love to carry a cage with a green parrot in it which has through ages been associated with the flavor of sensual love. In mystic poetry, green parrots hold the secret of her love mate, and have often spilled those beans when someone comes along and lets them free.


Kamadeva (Wikipedia)

In the world of ancient iconography green parrots have been associated with the Lord of Love - Kama, who holds a sugarcane bow with a string of honey bees. The form of Parvati, Kanchi Kameshwari, holds a Green Parrot and a sugarcane bow with a string of honey bees in her hand as she resides on her beloved the Great Lord Shiva, at the Kamakshi Amman temple in Kanchipuram. Green parrots are associated with this potent essence of mortal love that transforms into divine love while sugarcane and honey bees describe the sweetness of such love. Somewhere along the way we lost the main meaning and just blindly followed the rule of pet birds. Maybe that’s a reason why parrots and love birds made it as pet birds in cages…a hope to keep the love energy active within grihasta.

But here is the twist to this beautiful story. While Goddess Kamakshi holds the green parrot in her hand, it is her consort Lord Shiva who slays Kama, the green parrot who hold the 5 potent arrows of love. Is there something for us to look deeper and wake up to? Kama, the cupid, Lord of sensual mortal love, holds 5 potent arrows tipped in 5 sacred flowers that can mesmerize any human to fall prey to the power of mortal sexual love and stay captive within its sweetness. And with one hit there is practically no chance of revival. It is one such deadly mistake that the great Devas made when they approached Kama to strike these arrows into the Great Yogishwara Himself. But little did Kama know of his own fate when he did that.

The great Ravana (yes I admire this asura) has furiously written this sacred verse on the potency of the love of Lord Shiva, who is way beyond the small world of love that Kama promises us.

Karaala bhaala pattikaa dhagad dhagad dhagaj jwala-
Ddhananjayaa hutee kruta prachanda pancha sayakae
Dharaa dharendra nandinee kuchagra chitrapatraka-
Prakalpanaika shilpini, trilochane ratir mama. ||7||

He on whose intense forehead the great fire of enlightenment burns Dhahaga Dhaga
He who burnt the God of Love, the one with five arrows,
He who describes the essence of pure love by drawing beautiful lines
On the tip of the breasts of the daughter of the mountain
He is of deep interest to me


Why did Lord Shiva burn Kama with the great fire of enlightenment? Now this fire of enlightenment is not any old fire, it’s the divine fire of wisdom. Let’s get past mere mythology and dive into the sacred world of Tantra Shastra. The divine fire of wisdom can destroy the mere fire of sensual love and that decided the fate of Lord Kama. That also decides our fate, if we choose to have the lesser fire of carnal desire burn in the divine flame of spiritual wisdom.

Our problem is that we didn’t ever get past the mythology of why Lord Shiva killed Kama. The deeper meaning of this great mythology is the deep wisdom that somewhere in our race to live, we have lost our purpose or never dug hard enough to find it.

What a beautiful verse the Demon Ravana writes:

The intensity of spiritual wisdom is so high in the great Yogishwara, that the arrows of mere mortal love practically had no effect on him. He writes instead of the spiritual essence of Lord Shiva's love, who is a greater spiritual lover, who describes a higher form of love that is not mere sensual excitement. Clearly the great Yogishwara is not a mere mortal, and such minor flames don’t affect him, hence it was Kama who burned in the fire of wisdom. Did he kill him - No, did Kama die - No, but symbolically Kama, the God of lesser love was taught the art of greater consciousness in spiritual love.

What effect does this story have in our world?
We are capable of greater love, in our mere mortal existence to move ahead beyond sexual boundaries. Divine love, bhakti, and a sense of greater adoration brings compassion into our minds towards lesser beings and greater bliss towards divinity. We have just one trump card - abundance of love - we need to channelize it towards greater spiritual bliss and not waste it in lesser mortal pleasures. The mythological story has a deeper secret towards earning spiritual energy and the green parrot is a constant reminder of how far away we are from it.




3.22.2009

Bindu Visarga - A drop of moon on the crown of Tripura Sundari

Tripura Sundari Mandir, Banswara Rajasthan

In the definition of Kundalini, this is the source of creation, represented by the dot or Bindu in the center of the Sri Chakra. The Bindu means the drop or
the point, or literally Bindu Visarga which is the falling of the drop. This is represented by the crescent moon and a white drop which is the nectar that is dripping down from the Vishuddhi chakra. It is the ultimate source of immortality, that state which is called bliss when this chakra is activated through sadhana.

"From that Bindu came ether, air, fire, water, earth and the letters of the alphabet" - Kama Kala Vilasa

The Bindu is connected with the Vishuddhi Chakra and its seat is at the back of the head, typically where brahmins leave a tuft of hair growing. It is believed during sandhya, the brahmin ties this tuft of hair tighter, and while he practices mantra, he develops a powerful and continuing awareness of this Bindu point. This is one of the traditional methods of accessing the Bindu Visarga consciously.

In Tantra, Bindu is depicted by the crescent moon on a moonlit night. The Bindu is closely related to the kalas, that is the waxing and waning of the moon. The Bindu gives a hint towards the vast void beyond, the Sahasrara. It is said when the Bindu is awakened, the sound of OM is heard within the self. It is also believed that this Bindu, or the moon, produces a very intoxicating secretion, which is nectar or ambrosia or amrita or soma. At this point, the bhakta enters the state of complete bliss and is no longer dependent on the world for sustenance.

Other explanations to the same Bindu define this as the red and the white Bindu, where the red represents the Goddess, alias blood of menstruation. White represents the sperm or shukla. The red Bindu is established as the sun and the white Bindu as the moon, representing the ida and the pingala. There are various interpretations to what the Bindu really is, but what strikes out most is that which is depicted on the crown of Goddess Tripura Sundari or that of the great Lord Kameshwara.

This is a phenomenon that renders the bhakta immortal, supreme and one with the divine. Great sages have made this secret phenomenon understandable to the masses by simple depiction. Simple depiction that hides within itself a supreme phenomenon unknown until contemplated upon.

This is embedded in the depiction, in the music, in the verses, in the songs to the great Goddess Kamakshi, Tripura Sundari. Quoting...

Tripurasundari Vijaya Sthava
[Ode of Victory to Tripurasundari]

Lakshya bhakthi rasardhra hruthsarasije sadbhi sadaradhitha|
Sandrananda mayi sudhakara kala gandojjwalanmoulike||
Sarvani sarana gatharthi samani sachinmayee sarvadha|
Srichakradhi nivasini, vijayathe Srirajarajeswari|| 14

Victory to the Goddess who resides in the center of the Sri Chakra, who lives among those hearts drenched in devotion towards her. She resides in the realm of happiness among those good. She wears the crescent moon on her crown and is the consort of Lord Shiva in her all pervasive form. She consoles those who seek protection in her, who is true knowledge, who is wisdom, who is Bindu, who is bliss all within the self.

Hreengarathraya saputathi mahatha manthrena sampoojitha|
Hothri Chandra sameerana agni jala bhobaswannabhoroopini||
Hamsa sohamithi prakrushtadishanair aradhitha yogibhi|
Srichakradhi nivasini, vijayathe Srirajarajeswari|| 15

Victory to the Goddess Rajarajeshwari who resides at the center of the Sri Chakra, who is invoked by the great chant in the three hreem, who is in the sacred offerings, moon, air, fire, water, earth, sun and sky. Who is worshiped by great yogis who look upon her in the divine form of Hamsa Soham.

Tripura Thilakam
[The Ornament to the Tripurasundari]

Eeshashad unmishada marthya sakhi kusumaavalee vimala tharakaa|
Vrunda Sundara sudhamsu ganda subhagee kruthathi guru kaishikaam||
Neelakunchithga naalakaam nitalabhooshanayatha vilochanaam|
Neelakandasukruthonnatheem, sathathasraye Tripurasundareem|| 3

My heart depends on the Goddess Tripura Sundari who is the greatest treasure of Lord Shiva, who is beauty described in her dense crown of hair which is embellished by the crescent moon she wears, that is surrounded by the very stars of the night sky. This appears like a fully opened flower of the Kalpaga tree. Among her blue locks of hair that gently flow down her crown, and frame her half open eyes that are like lilies blooming in the full moon night.

Lakshm aheena vidhu lakshanairjjitha vichakshanana saroruham|
Yikshukarmuka sarasanopamitha chillkayugamamathallikam||
Lakshaye manasi santhatham sakala dushkrutha kshaya vidhayineem|
Uksha vahana thapo vibhuthimahadaksharam Tripurasundarim|| 4

My mind remains awake towards the Goddess Tripura Sundari, who is beauty personified within the lotus face she has, growing like that of a million moons, and has teeth like the bow of a sugarcane of the God of love, who reduces the effect of all bad acts done, whose blessings is the greatest gift gotten from the worship of Lord Shiva.

The realm of the Goddess, the awakening of the Bindu is a drop of moonlight that descends into the consciousness of the Bhakta awakening him into the Sahasrara, the path to the realization of the void, of the universe beyond. The experience of this is probably far, but the very thought that the moon makes a poetic drop of elixir, brings intrigue and mystery into the subtlety of this great phenomenon, represented by a silver glow of the crescent moon on the face of the Goddess.

References:
Kundalini Tantra: Swamy Satyananda Saraswati, Bihar school of Yoga
Vedanta Spiritual Library.