SAHARSRARA:
Gauri manifestation is a powerful kundalini yoga symbolism. First, Mahadevi, is the most complex Great Goddess. When she is known as Shakti or female energy and mirrors in her nature a variety of roles with different names, Sati, Uma, Gauri, Parvati, Durga and Kali are all divided into mild and fierce characters. Subject matter here is Gauri’s shakti crawling up to Saharsrara to be in Yoga. Gauri is the virgin Parvati, the epitome of purity. This is insufficient to invoke the coiled serpent and get it moving upwards.
Gauri represents purity and austerity. She is the Kanya Parvati who had undergone severe penance in order to get Lord Shiva as her husband. She symbolizes focus and determination to achieve her targets. As kundalini shakti, She crawls up until Shiva is met. Then there is Beauty, Wisdom and Bliss. Stay blessed. Om Shiva Shakti.
But Gauri-Parvati has no other focus than aim to achieve the manifest Lord. So Gauri goes into nature, so assiduous was her penance and devotion to the Lord that she changed from a blacky to golden complexion by Brahma’s boons.
The sages in the forest were also amazed of Gauri’s ways and austerities to seek out Shiva. The cross-literature here is the Harivamsa as three names are mentioned of Himavat and Mena’s daughters. Apparently all three performed great austerities; Aparna, Ekaparna and Ekapatala. They performed austerities that could not be performed even by Devas to the extent the austerities distressed both the stationary and moving worlds.
During the penance, Ekaparna fed upon one leaf and Ekapatala took one patala as food. Aparna was nature clad and naked, taking no food. Thus the forest sages named parna, the contemplative goddess. Anyway all three names were distinguished by their force of contemplation. They were chaste and expounders of divine knowledge and distinguished by the force derived from deep contemplation.
But Shiva is depicted as immobile as an ascetic, naked and smeared with the ashes of non-attachment through his meditation and austerities which build up his spiritual strength. It is a long call and a slow crawl for Gauri to match up to that of Shiva in the Saharsrara. Gauri finally had to give her last attachments, her modest cloths to be as naked as Shiva. Even the least attachment to the body led to dualities. She performed ekapada, standing one leg for long durations. Ekapada is also a form of Lord Shiva’s shakti power (Ekapada Uttanasana is the asana of standing on one leg: see previous postings).
Yoga is among the spiritually equal. Aparna earns the attention of the Paramatma, Shiva, her husband to be and finally reaches the Saharsrara destination. When Kundalini Shakti is conceived as a goddess then, when it rises to the head it unites itself with the Supreme Being that is Lord Shiva.That is the Sivoham stage, I am Shiva. One given to this blessed stage should also know while Sivoham, Parvati is also part of one’s being.
Yogi Ananda Saraswathi
Gauri manifestation is a powerful kundalini yoga symbolism. First, Mahadevi, is the most complex Great Goddess. When she is known as Shakti or female energy and mirrors in her nature a variety of roles with different names, Sati, Uma, Gauri, Parvati, Durga and Kali are all divided into mild and fierce characters. Subject matter here is Gauri’s shakti crawling up to Saharsrara to be in Yoga. Gauri is the virgin Parvati, the epitome of purity. This is insufficient to invoke the coiled serpent and get it moving upwards.
Gauri represents purity and austerity. She is the Kanya Parvati who had undergone severe penance in order to get Lord Shiva as her husband. She symbolizes focus and determination to achieve her targets. As kundalini shakti, She crawls up until Shiva is met. Then there is Beauty, Wisdom and Bliss. Stay blessed. Om Shiva Shakti.
But Gauri-Parvati has no other focus than aim to achieve the manifest Lord. So Gauri goes into nature, so assiduous was her penance and devotion to the Lord that she changed from a blacky to golden complexion by Brahma’s boons.
The sages in the forest were also amazed of Gauri’s ways and austerities to seek out Shiva. The cross-literature here is the Harivamsa as three names are mentioned of Himavat and Mena’s daughters. Apparently all three performed great austerities; Aparna, Ekaparna and Ekapatala. They performed austerities that could not be performed even by Devas to the extent the austerities distressed both the stationary and moving worlds.
During the penance, Ekaparna fed upon one leaf and Ekapatala took one patala as food. Aparna was nature clad and naked, taking no food. Thus the forest sages named parna, the contemplative goddess. Anyway all three names were distinguished by their force of contemplation. They were chaste and expounders of divine knowledge and distinguished by the force derived from deep contemplation.
But Shiva is depicted as immobile as an ascetic, naked and smeared with the ashes of non-attachment through his meditation and austerities which build up his spiritual strength. It is a long call and a slow crawl for Gauri to match up to that of Shiva in the Saharsrara. Gauri finally had to give her last attachments, her modest cloths to be as naked as Shiva. Even the least attachment to the body led to dualities. She performed ekapada, standing one leg for long durations. Ekapada is also a form of Lord Shiva’s shakti power (Ekapada Uttanasana is the asana of standing on one leg: see previous postings).
Yoga is among the spiritually equal. Aparna earns the attention of the Paramatma, Shiva, her husband to be and finally reaches the Saharsrara destination. When Kundalini Shakti is conceived as a goddess then, when it rises to the head it unites itself with the Supreme Being that is Lord Shiva.That is the Sivoham stage, I am Shiva. One given to this blessed stage should also know while Sivoham, Parvati is also part of one’s being.
Yogi Ananda Saraswathi
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