IN ADORATION OF K IN ADORATION OF K IN ADORATION OF K IN ADORATION OF K M MM MK K K K

Dr. R. Asha Dr. R. Asha Dr. R. Asha Dr. R. Asha

Sarasvat manohari Sarasvat manohari Sarasvat manohari Sarasvat manohari - -- - 2 22 2
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Brahman, the Ultimate Truth is of the nature of unalloyed Bliss
nando brahmeti vyajnt so says the Upaniad. It also says that
nanda is the source from wherein all beings originate, are
sustained by and finally dissolved in nanddyeva imni bhtni
jyante etc.
While Kmk is Parabrahmasvarupi, and Kmevar, she is
basically nandalahari Bliss and the source of all Bliss. Not only
ro, She is Sadnandalahari always blissful, ie at no point of time,
untained or conditioned by sorrow Absolute, Unconditioned,
Bliss personified.
She is also at the same time identical with tman, our inner self.
Bliss, therefore is our in herent true nature, which we know
without knowing it. It is because of this that we constantly strive to
seek happiness always. This restless quest, this pursuit for
incessant happiness is an indicator of our most innermost urge. All
material concerns can be clubbed under it. We mistakenly seek
happiness is external objects unaware that it is within us, as our
innermost self, accessible if only we turn and look inwards. It is a
fraction of the Supreme bliss that is reflected in the objects of
sense. (The lalit Sahasrnma says that the bliss known to
Brahm and others is but a drop of the bliss of Amb
Svtmnanda lav bhta brahmdynanda santatih]
External happiness is temporal and never completely whole. That
is why is fails to offer lasting contentment or peace. This state of
inner bliss is spoken of as turya or the Fourth Sadnandalahar is
also sanskari the giver of such supreme peace and auspiciousness. Peace
and bliss go hand in hand. It is noteworthy that in the kti of Muttuswmi
Dkita referred to above, the word Sankari occurs twice as if to
emphasize this point.
crya Sankara uses this beautiful word nandalahari in his
Saundaryalahar (Incidentally, it is well known that the first part of this
work itself is called nandalahari. Apart from his, there is another
work by crya bearing the same name)
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Herein is described the abode of Amb in the island of gems
amidst the ocean of nectar. She resides in the palace made of gems
of intmani (wish-yielding) surrounded by a park of kadama (npa)
trees.
This abode can be visualized either externally or internally. We must pray
to Amb to reside in our hearts. We must make our minds a garden
(similar to the garden of Kadamba trees found in Srpura) for Her to
playfully sport in for is she not Kadama vana crinm As
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Mka kavi says
A garden requires maintenance and periodic removal of weeds. So too we
must watch our minds, our thoughts, carefully and consistently removing
unwanted ones.
Periava, while explaining the word citmai in this sloka says that let us
build an abode for Amb in our hearts with our thoughts as gems.
Each thought should therefore be a good one, a lofty one, a sttvia
one.
While of course, initially, thought-control is admittedly difficult
one could etart by engaging the mind constantly in Her thought,
Her form, Her abode, etc.
crya concludes the stanza as bhajante tvm dhany katicana
cidnandalaharm, meaning A few fourtunate people worship you who
are the flood of the bliss of consciousness in such a residence.
Through meditation, it is possible for us also to experience this
cidnandalahar. Periava explains thus We must visualize Ambas from
and have it imprinted in our hearts. We must also imagine that we too live
in Ambas residence just described. We must imagine that Her grace in the
ocean of ambrosia and the forest of Kalpaka trees surrounding us, that in
Her grace our earth has become gem encrusted that our Pj room is
built of the (intmais that grant us all our wishes. This is what is called
Slokya moka. It is generally believed that going to the world of our
chosen deity is Slokya moka. It seem to me that even better than this is
to think that the place where we live, wherever it be, is the world of our
chosen deity. Beyond slokyam is smpyam(that is to go near, or
close to, our chosen deity). To proceed from the shores of the
ocean of ambrosia via the forest, park and so on to Ambs form
we too will become that form. We must become absorbed in the
description of Ambs form contained in the previous stanza
(stanza 7 of the saundaryalahri) and meditate on that form
visualizing Her as seated on the lap of Paramasiva. This will lead
to our Sryupya liberation. The ultimate in liberation is Srupya,
becoming one with our chosen deity, become the same Truth as
that deity. It is this truth that the Acrya calls cidnandalahari,
the flow of consciousness that is the infinite bliss. We must
become dissolved in that lahari : this is Syujya..
When we sit down to perform puj our mind must be fully
engrossed in Her..your mind must be immersed in the
waves of the ocean of ambrosia and finally in the reality that Amb
is the flood of the ocean of cidananda, the bliss of consciousness.