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Devi Annapurna: Presiding Deity of Sree Sree Maa Sharbani A ‘peetha-sthan’ is an epicentre of established deity. On the other hand, the spiritual force. Varanasi, a perennial -Chudamani mentions that fountain of spirituality, is a revered ‘peetha- Vishalakshi is the presiding deity of sthan’. It is considered the principal Varanasi peetha. These two Goddess deities residential seat of - manifest two inner truths, below the Devi Vishalakshi from the . Here the river creative principles and Ganga moves northwards. Devi Annapurna from a Its left bank is semi- yogic standpoint. In the circularly curved and the aftermath of Daksha region around the bank is Yagna, when Lord Shiva referred to as the kingdom began his ‘tandava’ dance of ‘Kashi’. The central with the lifeless Devi point of this semi-circular on his shoulders, Lord kingdom is its capital Vishnu, through his ‘Varanasi’ – an ancient Sudarshan Chakra cut her Puranic city on the body into several pieces. confluence of rivers These pieces fell on earth ‘Varuna’ and ‘Asi’ where and each such place is the spiritual macrocosm considered a ‘Sati-peetha’. and microcosm meet. In yogic parlance, The distribution of Devi Sati’s relics Varanasi is a holy centre in the inner world symbolizes physical ingraining of the of a sadhaka, the sacred pilgrimage where (or creative principles) in the soul-in-bondage (Jiva) pursues atma- earthly creation, to prevent it from sadhana-pilgrimage through the practice of destruction. It is said that Devi Sati’s ear- Brahma-vidya to reach liberation or Shiva- rings and portion of face with third eye fell hood. The yogic-science scripture Shiva- on the soil of Varanasi. Vishalakshi refers to samhita pronounces, the ‘great eye-force’ of the divine. Thus "Ida hi Pingala khyata Varanasiti hochyate, from the creative standpoint, Devi Varanasi tayor madhye Vishwanathotra Vishalakshi is a form of -Mahashakti, bhasitah;" the fundamental protective force of creation Among the naadis \(or ‘subtle nerve represented through the ‘Ten Mahavidyas’. rivers’ within the body\) the Ida referred to as The ‘eye of the inner consciousness’ or the ‘Varuna’ and Pingala as ‘Asi’, are of wide kutastha-chaitanya is entered into through fame. Between these lies the realm of the trikuti (triangular cavern) of the agna ‘Varanasi’, where Lord Shiva \(the liberated chakra and it is here that soul) resides in resplendent glory. ‘Vishwarupdarshan’ \(‘view of the universe’\) Shakti, the mother of the universe, is is experienced wherein the entire universe worshipped in equal measure. The consisting of the physical, astral (or subtle) Adyastotra of Brahma-Yamal states – and causal is perceptually visualized. So ‘Varanasyam Annapurna’ –indicating that Devi Vishalakshi is the Kutastha-chaitanya- Devi Annapurna ‘resides’ in Varanasi as its shakti, the inner-eye-force.

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Again from a Yogic point of view she is and Annapurna, his consort, as the provider. looked upon as Devi Annapurna, one who She, representing the source of all joy and nourishes the satta \(being\) with its ‘amrita’ fortune, sits on a throne draped in the glory nectar during its journey towards divine self- of heavenly royalty. Holding a golden vessel realization and fulfillment. She is the one containing sacred food \(‘anna’, symbolized who provides all-encompassing bliss and is through rice\), she serves it to the ‘spiritually glorified as nityanandakari, yoganandakari hungry’ Shiva with her right hand using a and sarvanandakari. In his renowned golden ladle. This is her renowned Annapurna stotram, Adi Shankaracharya meditative form that depicts how, through says – the path of renunciation, a yogi can become "Annapurne sadapurne Sankara capable of receiving the blessed ‘amrita- Pranavallabhe anna’ from the supreme divine power. Gyana vairagya siddhyartham bhiksham In the path of yogic evolution, as a yogi- dehi ca " sadhaka proceeds from the anahata towards Devi Annapurna is ever full of ‘amrita’ – the agna, riding on the force of a deep the divine nectar, elixir of all that is immortal renunciation-consciousness that generates and blissful. She is fullness personified and directly from the power of the soul (atma- thus Shiva’s precious ‘life-beloved’. Shiva – shakti), the divine power that enables this the epitome of wisdom, renunciation and climb to the agna chakra and helps attain accomplishment approaches her for sacred- stability in its realm by nourishing the nourishment, requesting bhiksha of physical, mental and vital sheaths of the paramanna or blessed food. being who remains in a state of ultimate Devi Annapurna is Lord Shiva’s tyaga (renunciation) seeking only the divine -Shakti, one who sustains and in its quest for realizing the ultimate truth,is harmonizes the sadhaka-mind’s outward-to- Devi Annapurna. From within the sahasrara inward progression in its quest for self- in the cranium, divine ambrosia (chandri- realization. She powers the truth seeker with sudha) drips down and descends into the ‘divine food’, providing sustenance as the agna chakra. Through the sadhana of satta (being) transcends various stages of Khechari mudra, by enabling the tongue to consciousness. She nurtures not only the enter into the cave in the head, the sadhaka individual seeker’s sheath of the physical can sip the nectar of this chandri-sudha. self (annamaya kosha), but also provides Again through the practice of pranayama nourishment for the overall well-being of all and firm establishment in kumbhaka, when life in the universe, whose every bit (of the kulakundalini Shakti rises and settles in consciousness) is a pilgrim in the journey the agna chakra, this ambrosia falls into the towards fulfillment. Her gift of ‘amrita’ or tongue as rays of divine light-nectar and divine immortalizing nectar is the soul- through the lalana chakra is transmitted into being’s most prized nutrient. The route to the fifty-nine principal aerial channels, her ‘eternal-well of amrita’ can be found nourishing and stabilizing the primary pranic through Yoga, the path of divine union. This forces that sustain life-consciousness, is symbolized in the popular image we see thereby preserving the physical of Lord Shiva receiving ‘anna’ from the embodiment, both inner and outer. This is Devi Annapurna. Here, Shiva, the greatest of the yogic significance of Mata Annapurna’s yogis, is depicted as the eligible recipient ‘paramanna-daan’ or gift of blessed food to Lord Shiva.

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As one transcends from Jiva-hood to separate ‘anna’ from . Food is life Shiva-hood, knowledge dawns and the (prana) and life (prana) is Brahman. mysteries of creation begin to unfold. As the Devi Annapurna, being the mother-force supreme laws are revealed it becomes of Anna-Brahman, is both the Mother of Jiva apparent that ‘anna’ is verily Brahman. The and Shiva. Saint Sri Ramprasad therefore Taittiriya Upanishad pronounces ‘Annam sang from the depths of his realization – Brahmeti Vyajanat’, indicating ‘anna’ to be Thou art Maa Annapurna, called the physical manifestation of Brahman. Sage ‘Shyama’\(\) in the cremation grounds, Bhrigu, son of Varuna, through his tapasya ‘Roma’ in Vaikuntha and ‘Uma’ in Kailash realized that food is manifested-Brahman, –meaning that Devi Annapurna is a special with three eternal capabilities, namely of form of the creative-sustaining-annihilating creation, sustenance and disappearance, supreme power, one who is divine power- embedded in its innate property. He consort of The Lord of the Universe, who pronounced his realization as follows: On himself resides as avimukta (never-forsaken) consumption of ‘anna’ \(staple food\), shukra Shiva-linga in the holy land of Kashi, both (semen) is produced and through its entry in the physical world as well as in the into the womb, the human embodiment of a embodied soul. She, as Anna-Brahma- Jiva comes into being. Thus ‘anna’ has swarupini is the liberator of the Jiva and the powers that enable birth. Similarly ‘anna’ provider for all that Shiva needs. nourishes the body in a person’s lifetime and Translator’s Reminiscences: thus has powers of sustenance. Again on As this translation was being carried out, death, the soul in bondage takes birth again several thoughts flashed, several feelings in the womb of a mother through the seed of surged. Memories went back to the early a father. Encapsulated in food Brahman days when we moved into the Akhanda enters into its new parent’s physical sheath Mahapeeth Ashram amidst the then lush (annamaya kosha). The newly entered soul- green rural surroundings of Jagannathpur being becoming permeated in this annamaya village in Shibrampur. Sree Sree Maa quietly kosha received from its parents now relieves remarked, “There is poverty all around, itself of its older sheath to take a new material poverty of people – no proper embodiment, thereby exhibiting its ‘laya’ or clothes, winter wear for a large section of the disappearance property. This way, after people especially women, elderly and being enlightened by the physical or children. The area lacks adequate drinking annamaya properties, sage Bhrigu began to water, education and healthcare. This region grasp the intricate secrets of the vital needs to be developed. There is an even (pranamaya), mental (manomaya) and greater poverty – that of the spirit – in the psychic or intuitive-wisdom (vigyanamaya) hearts and minds of people, spread across embodiments of a Jiva, realizing each of the state and its neighbourhoods. People them to be Brahman. Finally he realized the need true spiritual nourishment to bring innate properties of the body of bliss about change that only divine power can (anandamaya kosha) and equated that to provide. For this we should seek, request Brahman. A Jiva is born out of bliss, in the and bring Mata Annapurna here. She is the quest of bliss he lives and at the end, in bliss power of Durga-Shakti that provides all- he shall culminate. In this evolutionary round succour. She is the true benefactor of progress of a being, it is impossible to the poor seeker. She is also the provider of the realized and liberated yogi who lives on

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nothing else but divinity.” Soon Sree Sree me how in my earlier birth I would come to Maa took initiatives at all levels – from the Annapurna temple in Varanasi and pour activities of charity (distribution of new Ganga-water on the Shiva Lingas. She is clothes and blankets, support for education very happy with our plans and has requested and medical care, food distribution for me to visit her sadhana place.” We located children) and welfare (providing drinking her old sadhana place but due to paucity of water, street-lighting, road improvement) to time we were able to visit the sacred room spiritual upliftment (through imparting only in our next visit. sadhana, spirituo-cultural activities, yoga Mata Annapurna was finally installed in classes, patanjali yoga classes, discourses) Akhanda Mahapeeth in November of 2011. and gave direct darshan at regular intervals. During the installation ceremony, when the Quietly she made plans for setting up the time came for the ‘bhiksha to Lord Shiva’, Annapurna Temple in the Bhakta-Niwas Sree Sree Maa remarked to our guru-brother area. With great interest, we observed and priest Yagnanarayan-da, “Yagnanarayan – followed her meticulous instructions – are you sure you can provide the required building construction, development of the ‘anna bhiksha’ to Lord Shiva?” Yagna-da deity – idol to be enthroned – its design and put his hands down and remained seated in manufacturing, development of the altar- quiet surrender. Several seconds passed in asana, etc., at the physical level followed up complete silence in the hall. Sree Sree Maa even more carefully planned and executed sat with her eyes closed. Suddenly she (primarily by herself) multi-year spiritual opened her eyes, got up and took the ‘anna sadhana of the ten mahavidyas, imparting bhiksha’ in the earmarked spoon, offered it consciousness to the thousand and eight to the Lord, came back to her seat and again shiva lingas which were encased within the closed her eyes. After some more time she base of the altar after due worship. She opened her eyes and told Yagna-da, “Now called me and said, “Partha – we have to go proceed.” The offering had been made. to Varanasi where Mata Annapurna resides Soon the Puja was soon completed. to take a spark from her living light, bring it From then onwards Mata Annapurna here to complete the installation in the resides in Akhanda Mahapeeth in her correct manner.” So we went to Varanasi resplendent glory. Every once in a while, at and from there she brought back the the dead of the night, Sree Sree Maa visits ‘Annapurna consciousness’ which was then the sanctum sanctorum to personally give ingrained into the idol-ensemble during the the Devi and the Lord a bath and change the Avishekha or anointing ceremony two and a clothing. Their clothes are ideated and half years ago. Those of us who were part manufactured primarily by the ‘designer- of this whole activity observed how the tailor’ duo of Sree Sree Maa and Swami inner work was done in quiet seclusion. Prabodhananda. We, who have been with During the visit to Varanasi she said, “Mata Sree Sree Maa for several years now, can Shankari Mai Jew, the great woman yogi imaginatively but reasonably accurately who is linked to all great saints from gauge the purpose of this ‘sringar’. The real Trailanga Swami, Sri Ramakrishna ‘wish-fulfilling mother Annapurna’ has Paramhansa, Sri Sri Shyamacharan Lahiri created yet another image of herself through Mahashay and is also mentioned by Swami unified cosmic principles that is Yogananda Paramhansa, came to me at camouflaged through what appear to be night in her enlightened body and reminded ordinary rituals.

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At the end of this translation, well past presence like never before and the midnight, I came and sat down in Sree Sree ‘annapurna-amrita experience’ surged for a Maa’s room contemplating deeply with my moment. I looked at her and smiled to eyes closed on the divine principles of the myself. The ‘magic’ of the translation effort inner eye-force of Mata Vishalakshi and the was complete. Howsoever hard she tries to spiritually nourishing power of Mata hide her true forms and behave like the Annapurna, both forms of Adya-Shakti Maa ordinary, divinity leaks. Durga. Sree Sree Maa was engrossed –Translated into English by reading a book. My mind went into silence – Sri Partha Pratim Chakrabarti, the entire kutastha was occupied by her Her Blessed Child

Notice From 20th April,2014 a regular class on every alternate Sunday from 11-12 noon has commenced on Gita. People interested to join the class may contact the Ashram.

Gems From the Garland of Letters [Letters of Bhagwan Kishori Mohan] Importance of the Path of Devotion in Kaliyuga (11) Man-mana bhava mad-bhakto miserable and pitiful beings of Kaliyuga but mad-yaji mam namaskuru also a glimpse of the divine beauty of His Meaning: Always think of Me and unfathomable pastime. Descending in this become My devotee. Worship Me and offer material world in your homage unto Me. physical form, He Sarva-dharman parityajya Himself delivers mam ekam saranam vraja spiritual instructions and Aham tvam sarva-papebhyo advice to the people and moksayisyami ma suchah even performs the Meaning: Relinquishing all ideas of penance on their behalf. righteous duty, surrender unto me; I shall Listening this tale, the deliver you from all sinful reactions, do not mind frees itself from despair. material desires and Mac-chittah sarva-durgani even a spiritual mat-prasadat tarisyasi antagonist quickly Kishori Bhagwan Meaning: If you become conscious of converts to a devotee and engages himself in Me, you will transcend through all the spiritual practice. It is beyond doubt that obstacles of conditional life by My grace. indeed the yogic path of love-lit surrender is Through these verses, the Supreme Lord advisable for the individuals of Kaliyuga. spreads the message of his own promise – to Para-Brahma or the Universal Soul is liberate one and all who are surrendered to simultaneously both – with attributes Him from the shackles of limited existence. (saguna), as well as attribute-less (nirguna). This promise is not only an expression of the However, it is difficult to conceptualize and Lord’s boundless grace towards the perceive the attribute-less Brahman.

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