Navaakruti

Navaakruti

ఎందరో మహానుభావులు అందరికీ వందనములు!

“Endaro Mahaanubhaavulu Andarikee Vandanamulu”!

Salutations to one and all !

“Navaakruti” is the name of this music project that has many meanings such as; ‘New Forms’, ‘Nine Forms’, ‘Nine Kritis’, and ‘Navaa’ is one of the unique names of the goddess as well, hence it would also mean the Form of the Goddess Lalitaambika.

Srichakra/Sriyantra has ‘nava aavaranas’ or nine enclosures; signifying and manifesting various energy forms of the Goddess Lalitaambika. Navaavaranas also are the symbolic representation of the human body as a microcosm (Pindaanda) aswell as the universal body as the macrocosm (Brahmanda). Navaavarana Kritis are an anthology of lyrical prayers to the divine mother seeking her divine grace.

Whereas all the Kritis have been named as “Srichakreshwari Navaavarana Navarasa Kritis”, The album is aptly named as “Sreeramo Lalitaambikaa” signifying not only the signature (Mudra) of the author, but also in line with the scriptural refrence (aarsha vaakya) to the form of Lord Srirama as a manifestation of the righteous energy form of Sri Lalitaambika.

The significance of the Srichakra/Sriyantra, Navaavaranas, their composition, structure and purport have been succintly explained in the following pages alongwith the translation in english and transcripts of all the lyrics in Telugu, Sanskrit and English languages for the benefit of all.

While I plan to get these unique kritis tuned and rendered by talented and scholarly artists, my endeavor is also to take the final product to a larger audience and devotees as a divine offering in digital form both on and offline by the ensuing Dussehra Navaraatri festival and thereafter.

I wish to make a humble appeal to all those interested in supporting this noble cause in any form to kindly get in touch with me at sreeram.darbha@gmail.com or at +91-8879941541, to discuss various possibilities for sponsorships/promotion/contribution in part or whole of the project to produce, market,distribute,popularize amongst connoisseurs of carnatic classical music and devotees of the divine mother.

Note: This is a charitable and spiritual cause for me. However, I am open to discuss the possibility on the copy rights and royalty rights also to any appropriate artists, music academies, agencies, TV channels, temple trusts, charitable trusts, music companies, NRIs, corporate and individual philanthropists who wish to take up this project in part or full even as a business proposition.

"आनोभद्राः क्रतवोयन्तु विश्वतः" - “Let noble thoughts come to us from everyside”.

 

“శ్రీరామో లలితాంబికా” 

Introduction

The Śrī Chakra and Lalitā Tripurasundarī

The great Goddess Lalitā, who is also known as Tripurasundarī, Sri Mahārājñī and Sri Rājarājeśvarī amongst other names. She is the presiding deity of the most esoteric yogic practices associated with the Śrī Chakra (also called Śrī Yantra) that are collectively called Śrī Vidyā as propounded in Sri Devi Khadgamaala stotra. 

The bindu or dot in the innermost triangle of the Śrī Chakra represents the potential of the non-dual Śiva-Śakti. When this potential separates into prakāśa (the aham or I consciousness, Siva) and vimarśa (the idam or this-consciousness, Śakti) it is embodied into nāda, kalā and bindu. Nāda is the primal, unexpressed sound (interpreted by human ear as oṃkāra) and kalā is the “kāma kalā,” the desire to create, which the Vedas tell us is the desire “May I be many” (Chāndogya Up. 6.2.1.3). Bindu, as the potential universe ready to separate into various categories is Mahātripurasundarī. Śiva as Prakāśa (luminosity or consciousness) has realized himself as “I am”, through her, the Vimarśa Śakti (Nature as the reflector).

The three cities in the name of Lalitā Tripurasundarī are that of the body, the mind, and the spirit, or that of will (icchā), knowledge (jñāna) and action (kriyā). They may also be seen as the knower, the means of knowledge, and the object of knowledge; the three gunas of sattva, rajas and tamas; agni (fire), sūrya (sun) and chandra (moon); sṛṣṭi (creation), sthiti (preservation) and laya (dissolution); intellect, feelings, and sensation; subject (pramātā), instrument (pramāna), and object (prameya) of all things; waking (jāgrat), dreaming (svapna) and dreamless sleep (suṣupti) states; as ātma (individual self), antarātma (inner being) and paramātma (supreme self) and also as past, present and future. Her five triangles represent the pañca bhūtas (five elements). She holds five flowery arrows, noose, goad and bow. The noose is attachment, the goad is revulsion, the bow is the mind and the flowery arrows are the five sense objects. Their union is harmony or saamarasa. 

The Śrī Chakra embodies the tripartite division of the cosmos into earth, atmosphere, and the sun, which is mirrored in the individual by the body, the breath, and the inner lamp of consciousness; it also represents the three parts of the body: neck to head, neck to navel, and navel to the bottom of the trunk. It is within the wheel of time (kālachakra), and it is both the human body (microcosm) and the universe (macrocosm). Its middle 43 triangles are surrounded by a circle of 8 petals that, in turn, is surrounded by a 16-petalled circle. At the outermost are 3 lines, which are called the bhūpura. They are also categorized into 9 circuits or āvaraṇas, where the bhūpura is the outermost āvaraṇa. These 9 āvaraṇas have 108 presiding Devis. In the Śrī Chakra pūjā they are systematically worshipped one by one with their names and mantras. The nine circuits symbolically indicate the successive phases in the process of becoming.

The Śri Yantra and its worship encompass the deepest secrets of Vedic knowledge. Not only does it represent the inner cosmos, which has the framework of infinity and recursion across scale and time and a mirroring of the outer and the inner, the ritual associated with it is the heart of yajña/Sri yaga.

As the soul is contained in the physical body, the union of Siva and Shakti are contained in Sri Chakra. The plan of Sri Chakra has unfolded when the primordial power, by its own inner and free impulsion or volition (eekshati), deliberated to assume the extended form of the universe. The presented universe is in the knowing process (jnaana), actions (kriya) and the intention (iccha) being the sole reserve of primordial power, which deliberates. Of the above chakras, 2 to 6 are regarded as Sakti aspects. Last three are regarded as Siva aspects. And the first one bindu is where Siva and Sakti are together in union

The Śri Yantra ritual tantra infuses the yantra with mantra that represents the union of space and sound. Its closed, concentric circuits (Maṇḍalas/Aavaranas) correspond to the nine planes of consciousness of the sādhaka. Each plane is a stage on the ascent of one’s being towards the Inner Self.

 

 

 The Nine Āvaranas:

 

‘AavaraNa’ means enclosure. Sri Chakra has four Shiva chakras and five Shakti chakras a total of nine chakras and these chakras are known as NavaAavaraNas. The presiding deities are Shiva and Shakti. These AavaraNas from bottom to top in ‘Samhara krama’ are: 

“Trilokya mohanam vande sarvaasaaparipurakam

Sarva samkhobhina chakram sarva sowbhagyadayakam

Sarvaardha saadhakam vande sarvarakshakaram param

Sarvaroga haram chakram sarva sidhi pradaayakam

Sarvaanadamayam chakram iti chakra kramam bhaje”. – AavaraNa Devata stuti by Ratnaayarshi.

The nine aavaranas from top to bottom (in ‘Srishti’ krama) are:

Bindu (point or apex): Sarvaanandamaya chakra (Full of all Bliss).

Trikona (triangle): Sarva-siddhi-prada chakra (Giver of all accomplishments).

Ashta-kona (octagon or with eight angles): Sarva-roga-hara chakra (Remover of all Diseases).

Antar dasaara (inner ten angles): Sarvarakshakara chakra (Giver of all Protection).

Bahir dasara (outer ten angles): Sarvaardha saadhaka chakra (Accomplisher of all Purposes).

Chatur dasaara (fourteen angles): Sarva sowbhagyadaayaka chakra (Giver of all Auspiciousness).

Ashta dala (eight petals): Sarva samkhobhaNa chakra (Agitator of all).

Shodasa dala (sixteen petals): Sarvaasaaparipuraka chakr (Fulfiller of all Desires).

Bhupura trayam (three outer squares): Trilokyamohana chakra (Enchanter of the Triple World). 

The bhupura is the first (outermost) āvaraṇa of the Sri Chakra. These lines have 10, 8, and 10 Devis, respectively. They include the eight Mātṛkā Śaktis, which are the psychological forces that spring out of ego. The second āvaraṇa has 16 petals in which reside16 Devis that rule over different aspects of physical wellbeing. The third āvaraṇa is the 8 petal circle with eight Devis who represent various actions as well as non-action. The first three āvaraṇas represent sṛṣṭi, or extension of creation.

The fourth āvaraṇa is the outer set of 14 triangles, which represent the 14 worlds and the 14 main Nāḍīs in the human body; the fifth āvaraṇa consists of 10 triangles; the sixth has the inner 10 triangles; these three āvaraṇas represent sthiti, or preservation. The seventh is the inner 8 triangles; the eighth is the inner triangle. The three corners of this triangle are: Kāmeśvari, the Rudra Śakti or Pārvati; Vajreśi is the Visnu Śakti, Laksmī; and Bhagamālini is the Brahmā Śakti, or Sarasvatī. The ninth āvarana is the bindu, which is the cosmic union of Siva and Śakti. The deity, Mahā Tripurasundarī, is the personification of Parā Brahman. These three āvaraṇas represent samhāra, or absorption.

(Source: Excerpts from Mr. Subhash Kak’s article on ‘The great goddess Lalita and Srichakra’ from Google).

 

“శ్రీరామో లలితాంబికా”

“Shriraamo Lalitaambikaa” 

Srichakreswari Navaavarana Navarasa Kritis- Darbha Shrirama Sastry

  

Great maestros like Sri Muthuswamy Dixit and Sri Oothukkadu Venata Subbaiyer were the two most celebrated music scholars who have composed Navaavarana Kritis in Sanskrit over 260 years ago. More recently Sri Kollegal Subrahmanyam and Sri Ganapati Satchidananda Swamy seem to have composed similar kritis again in Sanskrit. No one seems to have attempted to write/compose and render them comprehensively in lucid Telugu thus far. I consider myself blessed to have authored the ‘Srichakra Navaavarana Navarasa Kritis’ in simple Telugu and to have them composed and rendered in appropriate ragas corresponding to Navarasas that the Devi manifests in each aavarana by the contemporary carnatic classical artist. like________________________________.

 

I have captured the quintessence of Sri Devi Khadgamaala stotram, Sri Lalitaa Sahasranaama stotram, Sri Devi Bhagavatam and the Srividya/Sriyaaga tantra as prescribed in the authentic scriptures in the most sacred tradition of Dakshinaamnaaya Samayaachaara Sri Sringeri Sri Virupaaksha Kalyaanaananda Bharatee Sampradaya Srividya practice. This album is aptly named as “Shriramo Lalitaambikaa”, consisting of 2 dhyaana kritis, 9 navaavarana kritis and one Mangala kriti. I have also provided Sanskrit and English transcripts and a brief purport of each of the Kritis in lucid English for the benefit of understanding to the non Telugu speaking singers/devotees/audience as well. This humble offering could be possible with the divine grace of the Divine mother and my most revered father and Brahmavidya guru Sri Darbha Radha Krishna Murthy garu (aka Sri Radhaanandanatha), who initiated me into the ‘Maha Paadukaanta Poornadeeksha’.

 

All the AavaraNas in Srichakra, are endowed with nine important aspects in each of these aavaranas viz; Beeja (seed), Shakti (energy), Prabha (luminence), Varna (color), Yogini (saint), Devata (deity), Mudra (symbol), Chakresvari (presiding deity), and Phala (result). While the quintissence of all these aspects have been elucidated, in addition; Rasas (emotions), Annas (vital food energy), and Navadurga (nine forms of the goddess Durga) manifestations corresponding to each of the aavarana devis have also been incorporated in each of the Kritis.

By ‘Vritti’ I am a HRD leader, by ‘Pravritti’ I am an artist and an author and by ‘Nivritti’ I am a Srividyopaasaka.

My vision and aspiration is to popularize these unique Kritis to larger devotees and audience in the service of the divine mother Lalitaambika. I fondly hope that the Connoisseurs of Carnatic classical music and the devotees of the divine mother would magnanimously appreciate them and devotionally revel in them. ------------------- Darbha. Sreerama Sastry.

 

The Invocation

The Goddess Lalitaambikaa is invoked in this prayer as the empress of the Srichakra abode

and the ultimate non-dual energy of both Shiva and Shakti.

The author is invoking the divine mother to beautifully revel in his Kritis attempted in lucid Telugu from the bottom of his heart inspired by the great maestro Sri Dixitar.

The author assumes himself as an infant crawling at the feet of the mother for the immortal milk from the musical and literary bosom of the goddess Saraswati to feed him to spell the lyrics by her divine grace.

Oh divine mother! Thou art the annihilator of the bull demon the Mahishasura, and the Madhu Kaitabha demons born out of the ear wax of Lord Vishnu.

It was like a play for you to repudiate the set of demons like Chanda, Munda, Dhoomralochana, Raktabeeja and the Shumbha Nishumbha duo.

Oh divine mother Durga! Please exterminate all my past sins and demonic tendencies in like manner and shower your divine grace.

Thus, the author Sreeram who is an adept practitioner of Srividya as the son and student of Sri Raadhaananda is praying the Goddess Lalitha in the form of the Srichakra.

 

 “శ్రీరామో లలితాంబికా”

శ్రీచక్రేశ్వరి నవావరణ నవ రస కృతులు- రచన: దర్భా శ్రీరామ శాస్త్రి

శ్రీ దేవీ ధ్యాన కృతి

పల్లవి:

మహా శ్రీ చక్రనగర సామ్రాజ్ఞి మహా రాజరాజేశ్వరి ప్రతాప భారతీ పరాభట్టారికా

మహా త్రిపురసుందరి మహా కామేశ్వరి శ్రీశివాశివశక్తైక్యరూపిణీ లలితాంబికా

 

చరణం-1: తల్లీ దీక్షిత కృతివలె, మళ్ళీ అది తెనుగునందు మది మెదలంగా

ఎల్లరకు మేలు (గావలె, పల్లవించు నాకృతిలో మృదు మధురంగా

 

చరణం-2: సంగీత సాహిత్య చనుబాలు గ్రోలగా, పదసీమ పారాడు పసివాడ నేను

చదువులతల్లి నన్ను చల్లగా బ్రోవగా, పెదవులపై పదములు పలికేను నేడు

 

చరణం-3: మిన్నగ ఓ దున్న రక్కసుని (జంపగ నీ విష్ణు గులిబి దానవు జంటన్ 

పన్నగపునాట రీతిని చండుని మరి ముండునితో నా పొగకంటిన్

 

తన్నుగ వచ్చిన విత్తుల నీరక్తుని చేసి శుంభు నిర్జింపగదన్

 

వెన్నుగల నాపాపరాశి నిశుంభునివలె( జంపుమమ్మ దుర్గ ముదమునన్

 

మకుటం: 

శ్రీచక్రమ్మదినింట నుంచుకొని శ్రీవిద్యో పాసనా సక్తునై 

 

శ్రీ రాధానంద కుమారుగా( గొలుతు శ్రీరాము లలితాంబికా.

 

“श्री रामो ललितांबिका”

श्रीचक्रेश्वरि नवावरण नवरस कृतुलु

रचना:- दर्भा श्रीराम शस्त्रि

श्री देवी ध्यान कृति

 

पल्लवि:

महा श्री चक्रनगर साम्राज्ञी महाराजराजेश्वरि प्रतापभारती पराभट्टारिका

महा त्रिपुरसुन्दरि महाकामेश्वरि श्री शिवा शिव शक्ति रूपिणी ललितांबिका

 

चरणं-1:

तल्ली दीक्षित कृतिवले मल्ली अदि तेनुगुनंदु मदि मेदलंगा

एल्लरकु मेलुगावले पल्लविंचु ना कृतिलो मृदुमधुरंगा

 

चरणं-2:

संगीत साहित्य चनुब्रालु ग्रोलगा पदसीम पाराडु पसिवाड नेनु

चदुवुल तल्ली नन्नु चल्लगा ब्रोवगा पेदवुलपै पदमुलु पलिकेनु नेडु

 

चरणं-3 (optional):

मिन्नग वो दुन्नरक्कसुनि जंपग नी विष्णु गुलिबि दानवुजंटन

पन्नगपुनाट रीतिनि चण्डुनि मरिमुंडुनितो नपोगकंटिन

तन्नुग वच्चिन वित्तुल नीरक्तुनिजेसि शुंभु निर्जिंपगदन

वेन्नुगल ना पाप राशिनिशुंभुनिवले जंपुमम्म दुर्ग मुदमुनन

 

मकुटं:

श्री चक्रम्मदिनिंटनुंचुकोनि श्री विद्योपासनासक्तुनै

श्री राधानन्दकुमारुगा कोलुतु श्रीरामु ललितांबिका

“Sreeramo Lalitaambikaa”

Sreechakreswari Navaavarana Navarasa Krutulu

Author: Darbha Sreeraama Sastry

Sree DEvee Dhyaana Kruti

Pallavi:

Mahaasreechakranagara saamraajni Mahaa RaajaraajEswari Prataapabhaaratee ParaabhaTTaarikaa

Mahaatripurasundari MahaakaamEswari Sreesivaa Siva shaktyaikya roopiNee LaitaaMbikaa.

 

Charanam-1:

Tallee deekshita krutivale, MaLLee adi tenugunandu madi medalangaa

Ellaraku mElugaavale, Pallavinchu naa krutilO mrudu madhurangaa

Sangeeta saahitya chanubaalu grOlagaa, padaseema paaraaDu pasivaaDa nEnu

Chaduvulatallivi nannu challagaa brOvagaa, pedavulapai padamulu palikEnu nEDu

 

Charanam-2:

MinnagavO dunnarakkasuni chaMpaganee Vishnu gulibi daanavujantan

Pannagapunaata reetini chaMDuni Mari munDunitO naapogakanTin

Tannugavachchina vTTula neeraktuni chEsi shuMbhu nirjiMpagadan

Vennugala naa paaparaashi nishubhunivale chaMpumamma durga mudamunan

 

Makutam:

Shree chakrammadininta numchukoni sreevidyopaasanaasaktunai