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Shiva-Avatar and Maha-Avatar Shiva-Avatar and Maha-Avatar I keenly look forward to Sree Sree Maa Omkareshwar, the eternally benevolent asking me to write something for Shiva, is called Shankar. Adi Hiranyagarbha because it helps me get new Shankaracharya, being an avatar of Rudra- insights from her, usually not found in Shiva was appropriately christened Shankar books. So when she remarked, “This time, (or Shankara). He descended on earth our editors have decided to write on Adi radiating the divine power of pure Shankaracharya. What have you thought?” I renunciation (satwik vairagya). The fire of replied — “I was waiting to get some renunciation manifested very early in the ‘special information’ from you on the young child and the inner urge was so various incarnations of Babaji Maharaj and strong that even before diksha (initiation), he write on that.” Smiling she said, “You only took sannyas (monkhood) on his own by want ‘scoops’. The notion of ‘viraja-hom’ performing the ‘viraja-hom’ (the sacrificial during sannyas and its significance in the ritual for sannyas) following Vedic spiritual path needs to be properly principles. understood by you all. Adi Shankaracharya The arousal and establishment of epitomized the spirit of renunciation that is vairagya-bhava (spirit of renunciation) so essential in within the heart of a sadhaka-yogi on the the ascent to path of atma-sadhana nurtures his steadfast liberation. At progress towards nivritti (return to the this age, when source). Where lies the roots of vairagya- people have bhava? Amidst the infinite emotive flows misconceived within Sree Radhika’s divine mahabhava in notions of Golaka, pristine vairagya-mahabhava sannyas, its emanated from her state of deep inward true spiritual contemplation. ‘Devi Viraja’ is her and yogic manifested divine form of this mahabhava. essence needs Devi Viraja was a companion of Sree to be Radhika and a great favourite of Sri Krishna. emphasized.” Lord Sri Krishna’s special attraction towards “Then you will Devi Viraja caused some initial heartburn in Adi Shankaracharya with his have to tell me. Sree Radhika. In order to avoid facing a four principal disciples whom he initiated into monkhood I have only a displeased Sree Radhika, Devi Viraja took sketchy and the form of a river that traversed across superficial understanding of all this,” I Golaka into Vaikuntha and descended into remarked, feeling delighted at starting the created world. The seven oceans were another blissful session. created out of this flow. Sree Sree Maa began, “Shankar can be Such incidents form the background of derived from ‘Shan-kar’ meaning ‘Shakti- various divine forms in Bhagwat Leela and filled-Omkar’ and its emanating radiance. determine the fundamental principles of The benevolent rays of the Omkar-sun eternal and ephemeral creation. Within the shower divine prosperity. That is why Lord divine play of Bhagwat Leela lie seeds of Hiranyagarbha a Volume 4 No. 1 a 15th April, 2011 38 ø˝ı˛Ì…·ˆ«ìrnh„gdCo¬ infinite creation. Paramshiva ascends into ‘chitta-vritti nirodh’, one cannot embark the divine world to attain this realization and upon the sadhana of ‘sat-nyasa1’ in the through the power of divine Will, implants it brahma-nadi within the sushumna (central within creation, thereby manifesting eternal path) and enter the realms of brahma-marg. truth across all planes of universal nature – This is the yogic significance of sannyas. physical, astral and causal. Amidst the The astral path of viraja (or the astral viraja rhythmic flow of creation ‘Viraja Devi’ nerve) lies within the Brahma-nadi (central emerges as a river in the physical world. In astral nerve capable carrying consciousness the world of spiritual consciousness she is into Brahman). It is along this path of viraja present as an astral nerve-path within the that the yogi eventually attains Shiva-hood body of a yogi. Through the infinite grace of and realizes liberation from the bondage of Viraja Devi, pure vairagya-bhava awakens ignorance. That is why, while resolving to within a yogi-sadhaka’s heart, sprouting the embark on the path of self-realization, a spirit of true renunciation. This enables a yogi-sadhaka seeks blessings at the lotus yogi’s consciousness to ascend beyond the feet of Devi Viraja to germinate, nurture and vishuddha-chakra and the flow of prana sustain the flow of vairagya so that he or she (conscious life-force) moves upstream from can swim to the shores of liberation. This is the lalana-chakra. Steadily the flow of pranic the process of ‘sannyas-diksha’ as consciousness moves enunciated in the scriptures, upwards, transcending the wherein a firm determination infinitely-celled saharara- to seek self-realization is lotus consciousness for made through viraja-hom supramental union, merging and the seeds of vairagya- into the supreme divine life- chaitanya are sown. force or mahaprana. Shiv-avatar Adi Attaining a state of true Shankaracharya was divinely sannyas is essential in the blessed by Viraja Devi and a realization of supreme truth deep inner urge of sannyas- through the path of nivritti. vairagya was innate in him. As long as the outward flow Shankaracharya meets his Guru Taking the garb of of thoughts and urges are Sri Govindapada renunciation (monkhood), not reversed into deep inner contemplation the young child set forth on an arduous that seeks the source of perturbation, and is journey to Omkareshwar — the famous eventually silenced by stillness of the chitta Shiva-pilgrimage on the banks of the sacred (heart-mind ensemble), the yogi cannot river Narmada — in his quest for ultimate attain the harmonious state of both union knowledge-realization. Here he met with the and awareness (yoga-yukta). Without such shining spiritual light of that era, the great 1 ‘sat-nyasa’ means firm establishment of existence-consciousness, which is necessary for a yogi- sadhak to enter in to the universal consciousness-lit paths that show up in the sky of Brahman. It can be achieved though advanced Kriya-yogic techniques performed in a state of pranic stillness under the guidance of the Sadguru. Hiranyagarbha a Volume 4 No. 1 a 15th April, 2011 39 ø˝ı˛Ì…·ˆ«ìrnh„gdCo¬ yogi-saint Mahaguru Govindapada and also cremation rites. After waiting a while, interacted with Govindapada’s teacher, the Shankaracharya politely requested the lady, venerable Sri Gourapada. Sadguru ‘Mother, if you kindly move the dead body Govindapada, who was none other than to one side, we can pass by.’ The woman Patanjali in another incarnation, initiated this was so disconsolate that nothing appeared to supremely talented young disciple into the enter through her ears. The helpless saint sacred yogic methods, transmitting the pleaded with her, placing his fervent request pristine supreme Vedantic science of self- again and again. Finally the lady responded realization (para-brahma-vidya). Through saying, ‘Why O great soul! Why don’t you this divine diksha, the inner samskaras of ask the dead body directly?’ Hearing such a Shankaracharya were fully awakened and he peculiar statement Sri Shankaracharya was was connected with his primordial taken aback. In an astonished tone he asked personality and accumulated fruits of the weeping woman, ‘Mother! Have you lost spiritual pursuits of his past lives — enabling your mind? Can a corpse move itself? Does him to attain ultimate fulfillment in sadhana he have the strength (shakti) to move on his very quickly. From his birth to his leaving own?’ The young woman retorted, ‘Why O the mortal world, Adi Shankacharya’s great saint! In your view it is the illustrious life of avatar-hood was guided indistinguishable, shakti-less Brahman and shaped by the great Rishi-Mandala of which governs this universe?’ The Acharya Vyas-deva and other divine saints like was stunned. As he began to think, ‘Is this a Vashistha, Sanat Kumara, etc, who govern divine revelation?’ the woman and the the descent of avatars age after age. corpse disappeared. Later in his meditation Adi Shankaracharya was a living he realized that this was the grace of the embodiment of the state of Shiva-hood, Divine Mother indicating to him that manifesting the state of ‘Aham ordinary people are unable to grasp his Brahmashmi’, (I am Brahman) of a realized philosophy of the Brahman without Shakti. sannyasi monk propounding the philosophy In his Advaita philosophy, he propounded of Advaita or non-dualism. However, later that ‘Brahman is reality, the world is we see him include the harmonious-union of illusory, the individual soul (jiva) is none Shiva and Shakti in the complete self- other than Brahman; in pure existential experience of Advaita. There are many absolute Brahman there is no separation of incidents of the divine play of Adyashakti Shakti – that is the absolute Truth.’ The Mahamaya in the life of Sri Shankaracharya. Divine Mother reminded him – ‘How can Let me relate one of them, which is fairly ordinary people grasp this philosophy? well known:- During a stay in Kashi Without the yoga of works-knowledge-love (Varanasi), one day, on his way for a bath in and a steadfast pursuit of the soul (atma- Manikarnika ghat, Acharya Shankar met sadhana) it is impossible to realize the with a young woman sitting with the corpse principles of non-dual Brahman and its of her husband, crying uncontrollably, his philosophy.’ That is why the reigning head on her lap. The dead body blocked the Goddess of Kashi — Mother Annapurna — narrow path to the bathing ghat. The newly through a divine revelation, presented an widowed was weeping and begging every enlightening experience to Adi passerby to help her perform her husband’s Shankaracharya.” Hiranyagarbha a Volume 4 No. 1 a 15th April, 2011 40 ø˝ı˛Ì…·ˆ«ìrnh„gdCo¬ I heard her in silence, trying to allow my mind.
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