Mahavidya tara 3rd part
Jai Maa Tara. Hope you all are well. You gave a lot of love to the second part of Mahavidya Tara, so today I have written the third part of Mahavidya Tara. I hope you all like it. Everyone must like, comment and share and inspire me so that later I can write something better for you. In the next part, I will highlight some more secret tantric aspects of Maa Tara. Everyone will be well.
It remains. The direct and inverse movement of the primal energy is sustained by the cosmic actions of creation, preservation, and dissolution. In this very path of action, it is called drinking the causal water (karanabari) with three fingers in the Trikhanda Mudra. The causal water has to be held by the three qualities (gunas) in the form of creation-preservation-dissolution and Sattva-Rajas-Tamas. Our effect-form—that is, the entity through which the cause is being captured—that very effect resides in the three fingers of the Trikhanda. When a spiritual practitioner (sadhaka) can perceive its existence through the expression of the Mother's threefold vital activities, it is realized that everything is nothing but the Mother; it is merely a manifestation or an awakening of that Supreme Energy. Only then does the significance of holding the vessel in Trikhanda Mudra automatically illuminate within. It is stated in the Chandi—
"Srishti-sthiti-vinashanam shaktibhute sanatani।
Gunashraye gunamaye narayani namo’stute।।"
(Salutations to You, O Narayani, Who are the eternal power of creation, preservation, and destruction; Who are the refuge of all qualities and embody all qualities.)
The Mother alone can strike us, and She alone can hold us. She is so immensely powerful. We are merely a tiny manifestation of Her infinite power. Realizing this bond of relationship with the Mother is what is truly called 'offering wine to the Mother' (Mako mad khaowano). The play of the Mother's flow of consciousness is the expansion of Kamakala. It is only when one views this infinite expansion in the diverse forms of the creator, preserver, and destroyer of the universe that the true nature of the Self is reflected in spiritual realization.
The authors of the scriptures have prescribed that to invoke the Gunamayi (the Mother full of attributes), one must take the help of some external object that possesses those same qualities. One must resort to the help of an element (bhuta) that corresponds to the underlying principle (tattva). For instance, in Kali Puja, red flowers are essential, or in Tara Puja, yellow flowers will not do. We are worshippers of the elements (bhutasebi). By 'consuming' (gras kara), we understand eating. Therefore, when the Goddess is addressed as 'Sarbagrasini' (the All-Devouring), the truth that She too will consume like us is established. For this reason, in the worship of the Goddess, one has to take the help of some element corresponding to Her qualities. The worship must be performed by drawing an external resemblance to serving a living being, through offerings like a seat (asana), welcome (swagata), water for washing feet (padya), and holy offerings (arghya). In the same manner, offering causal water (karanabari) or wine in Tara Puja does not cause any detriment to its spiritual purity (sattvikata). Whatever we consume, that itself is called drinking wine (mad khaowano). Reaction is bound to happen. Starting from fish,meat to vegetables, wine is being produced through chemical reactions from any kind of food. The process that is our respiration is also wine. The very existence of this life-force is also a form of wine. Through the intake of food or continuous respiration, Somarasa is constantly being generated inside; wine is being consumed. To remain alive is itself like being intoxicated by consuming wine. Just by saying "I do not drink wine," does it mean one is not consuming wine? In how many different ways we are consuming wine! Within physical nourishment, we are everyday consuming wine born out of chemical reactions. Again, in mental nourishment such as thoughts, reactions are taking place, Somarasa is being created, and wine is being consumed. Human beings are becoming like madmen by constantly thinking about worldly objects. Even a minor loss or damage in the material world feels like a thunderbolt striking the head. Is all this not intoxication? This too is the result of drinking wine. Which worldly action are we performing where the addiction of consuming wine is not intensifying, or where the ritual of Panchamakara is not taking place? This is precisely what is called 'drinking wine of the Panchamakara'. Those who consume Soma through physical or mental nourishment in this manner can perceive the Mother Tara in Her form of immortality (Amritarupi Tara Ma). If viewed from this perspective, a synthesis of knowledge and action (Gyanakarmasamucchaya) occurs. It becomes a state where even after consuming, it is as good as not consuming. The Puranas have termed this as the 'fasting Durvasa' (Anahari Durvasa). Because we are accepting rice-pulses merely as rice-pulses, and thoughts merely as thoughts, we are gradually building a decaying life. If one can consume Him as the Goddess Bhagavati and surrender the ego (Amitwa), it does not take long for the nectar of wine to arise. The Goddess alone is the cause of my ego; whatever is meant by 'I' and 'mine', the Goddess is the cause of all of it. Beholding Mother Tara in this manner is what is truly called 'drinking wine in Tara Puja'. Here, 'cause' (Karana) does not mean just any ordinary cause; it means the principle of Kularnava (Kularnavatwa). When one learns to understand this Kularnavatwa, Mother Tara manifests Herself as the embodiment of infinite desires. That from which the universe is manifesting is itself wine.
She is manifesting as the universe itself, and again, within the universe, She alone is holding onto my ego. This is what is called 'Mangsah' (Mang Sah). In the first stage he is The controller; in the second stage, She Herself is the meat. Tantra has given the name 'consumption of meat' (mangsa bhakshana) to the principle of the Goddess's self-determination.
While performing Tara Sadhana, "I am drinking the causal water (karana pan karchi)"—this means, I see that at the root of all my intoxicating thoughts (mad bhab), there is a primary Cause. The way I am constantly laughing, crying, and protecting everything as 'I' and 'mine', means I am drinking that controller Cause; I am drinking wine and becoming completely absorbed in that state. Within this causal water, many fish are swimming around. My wife, my son, my property, my name, my fame—each of these is an intoxicating thought. Every single one of its playful manifestations is blossoming forth within that causal water. The more these expressions (bedana) blossom in the causal ocean (karanarba), the more the universe is being created by them. Everything is the cognitive process of self-awareness. This very flow of perception is called the Veda. The entire Veda exists permeated with perception within that causal water. Cause (Karana) means consciousness. And consciousness itself is the nature of perception. The flow of perception of this very nature of perception originates from consciousness, and again dissolves right back into it. Does a fish not play when it enters the sky-element (akashtattva)? No, it plays in the blissful causal water. Moreover, these fish do not have eyelids; they are unblinking. Being born in the causal water, they see nothing else but this causal water with their unblinking vision. Perceiving this is what is meant by rescuing the expression—that is, perception or the 'Veda'—from the deluge of the ocean. It is in this manner that the Matsya Avatara (Fish Incarnation) rescues the Vedas—
"Pralaya-payodhi-jale dhritavanasi vedang।
Vihita-vahitra-charitramakhedam।।
Keshava dhrita-mina-sharira, —jaya jagadisha hare।।"
(O KeshIt remains. The direct and inverse movement of the primal energy is sustained by the cosmic actions of creation, preservation, and dissolution. In this very path of action, it is called drinking the causal water (karanabari) with three fingers in the Trikhanda Mudra. The causal water has to be held by the three qualities (gunas) in the form of creation-preservation-dissolution and Sattva-Rajas-Tamas. Our effect-form—that is, the entity through which the cause is being captured—that very effect resides in the three fingers of the Trikhanda. When a spiritual practitioner (sadhaka) can perceive its existence through the expression of the Mother's threefold vital activities, it is realized that everything is nothing but the Mother; it is merely a manifestation or an awakening of that Supreme Energy. Only then does the significance of holding the vessel in Trikhanda Mudra automatically illuminate within. It is stated in the Chandi—
"Srishti-sthiti-vinashanam shaktibhute sanatani।
Gunashraye gunamaye narayani namo’stute।।"
(Salutations to You, O Narayani, Who are the eternal power of creation, preservation, and destruction; Who are the refuge of all qualities and embody all qualities.)
The Mother alone can strike us, and She alone can hold us. She is so immensely powerful. We are merely a tiny manifestation of Her infinite power. Realizing this bond of relationship with the Mother is what is truly called 'offering wine to the Mother' (Mako mad khaowano). The play of the Mother's flow of consciousness is the expansion of Kamakala. It is only when one views this infinite expansion in the diverse forms of the creator, preserver, and destroyer of the universe that the true nature of the Self is reflected in spiritual realization.
The authors of the scriptures have prescribed that to invoke the Gunamayi (the Mother full of attributes), one must take the help of some external object that possesses those same qualities. One must resort to the help of an element (bhuta) that corresponds to the underlying principle (tattva). For instance, in Kali Puja, red flowers are essential, or in Tara Puja, yellow flowers will not do. We are worshippers of the elements (bhutasebi). By 'consuming' (gras kara), we understand eating. Therefore, when the Goddess is addressed as 'Sarbagrasini' (the All-Devouring), the truth that She too will consume like us is established. For this reason, in the worship of the Goddess, one has to take the help of some element corresponding to Her qualities. The worship must be performed by drawing an external resemblance to serving a living being, through offerings like a seat (asana), welcome (swagata), water for washing feet (padya), and holy offerings (arghya). In the same manner, offering causal water (karanabari) or wine in Tara Puja does not cause any detriment to its spiritual purity (sattvikata). Whatever we consume, that itself is called drinking wine (mad khaowano). Reaction is bound to happen. Starting from fish,meat to vegetables, wine is being produced through chemical reactions from any kind of food. The process that is our respiration is also wine. The very existence of this life-force is also a form of wine. Through the intake of food or continuous respiration, Somarasa is constantly being generated inside; wine is being consumed. To remain alive is itself like being intoxicated by consuming wine. Just by saying "I do not drink wine," does it mean one is not consuming wine? In how many different ways we are consuming wine! Within physical nourishment, we are everyday consuming wine born out of chemical reactions. Again, in mental nourishment such as thoughts, reactions are taking place, Somarasa is being created, and wine is being consumed. Human beings are becoming like madmen by constantly thinking about worldly objects. Even a minor loss or damage in the material world feels like a thunderbolt striking the head. Is all this not intoxication? This too is the result of drinking wine. Which worldly action are we performing where the addiction of consuming wine is not intensifying, or where the ritual of Panchamakara is not taking place? This is precisely what is called 'drinking wine of the Panchamakara'. Those who consume Soma through physical or mental nourishment in this manner can perceive the Mother Tara in Her form of immortality (Amritarupi Tara Ma). If viewed from this perspective, a synthesis of knowledge and action (Gyanakarmasamucchaya) occurs. It becomes a state where even after consuming, it is as good as not consuming. The Puranas have termed this as the 'fasting Durvasa' (Anahari Durvasa). Because we are accepting rice-pulses merely as rice-pulses, and thoughts merely as thoughts, we are gradually building a decaying life. If one can consume Him as the Goddess Bhagavati and surrender the ego (Amitwa), it does not take long for the nectar of wine to arise. The Goddess alone is the cause of my ego; whatever is meant by 'I' and 'mine', the Goddess is the cause of all of it. Beholding Mother Tara in this manner is what is truly called 'drinking wine in Tara Puja'. Here, 'cause' (Karana) does not mean just any ordinary cause; it means the principle of Kularnava (Kularnavatwa). When one learns to understand this Kularnavatwa, Mother Tara manifests Herself as the embodiment of infinite desires. That from which the universe is manifesting is itself wine.
She is manifesting as the universe itself, and again, within the universe, She alone is holding onto my ego. This is what is called 'Mangsah' (Mang Sah). In the first stage he is The controller; in the second stage, She Herself is the meat. Tantra has given the name 'consumption of meat' (mangsa bhakshana) to the principle of the Goddess's self-determination.
While performing Tara Sadhana, "I am drinking the causal water (karana pan karchi)"—this means, I see that at the root of all my intoxicating thoughts (mad bhab), there is a primary Cause. The way I am constantly laughing, crying, and protecting everything as 'I' and 'mine', means I am drinking that controller Cause; I am drinking wine and becoming completely absorbed in that state. Within this causal water, many fish are swimming around. My wife, my son, my property, my name, my fame—each of these is an intoxicating thought. Every single one of its playful manifestations is blossoming forth within that causal water. The more these expressions (bedana) blossom in the causal ocean (karanarba), the more the universe is being created by them. Everything is the cognitive process of self-awareness. This very flow of perception is called the Veda. The entire Veda exists permeated with perception within that causal water. Cause (Karana) means consciousness. And consciousness itself is the nature of perception. The flow of perception of this very nature of perception originates from consciousness, and again dissolves right back into it. Does a fish not play when it enters the sky-element (akashtattva)? No, it plays in the blissful causal water. Moreover, these fish do not have eyelids; they are unblinking. Being born in the causal water, they see nothing else but this causal water with their unblinking vision. Perceiving this is what is meant by rescuing the expression—that is, perception or the 'Veda'—from the deluge of the ocean. It is in this manner that the Matsya Avatara (Fish Incarnation) rescues the Vedas—
"Pralaya-payodhi-jale dhritavanasi vedang।
Vihita-vahitra-charitramakhedam।।
Keshava dhrita-mina-sharira, —jaya jagadisha hare।।"
(O Keshava! In the form of a fish, You sustained the Vedas within the waters of the cataclysmic ocean, acting effortlessly like a boat. Victory to You, O Lord of the Universe, Hari!)
When the Veda is rescued from the causal water, from the deluge of the ocean, it becomes realized that all our pains and experiences rest entirely within that Tara-formed Blissful Mother;
ava! In the form of a fish, You sustained the Vedas within the waters of the cataclysmic ocean, acting effortlessly like a boat. Victory to You, O Lord of the Universe, Hari!)
When the Veda is rescued from the causal water, from the deluge of the ocean, it becomes realized that all our pains and experiences rest entirely within that Tara-formed Blissful Mother....