SREECHAKRA OF SRI LALITA AND BRAHMACHAKRA OF PARABRAHMAN
Sreechakra of Sri Lalita and Brahmachakra of Parabrahman
(Compilation for a discourse by N.R. Srinivasan , Nashville, TN, October2014)
The worship of Sri Lalita in Sreechakra is regarded as the most sacred form of Devi worship. Shiva along with Shakti is engaged in the eternal dissolution and recreation of the universe. Siva without Sakti is considered as Sava or eternal silence. The Bindu in the center of the Sreechakra is the symbolic representation of the cosmic spiritual union of Shiva and Shakti. Sreechakra also embodies countless number of deities and represents the whole of creation according to Sakta worshipers. By worshipping the Devi in Sreechakra one is actually worshiping the highest ultimate force Parasakti in the Tantric form. Parasakti is Parabrahman in Sakta concept. Sreechakra concept evolved out of Wheel of Parabrahman glorified in Svetasvatara Upanishad. SriLalita is also called Srividya (Auspicious Knowledge).
“Auspicious Siva is capable of creating this world only when he unites with you, Oh Parasakti! Without you Siva cannot even shake a bit and is motionless. Therefore how a sinner is worthy of bowing to you or worshipping you, who are worshiped by Brahma, Vishnu and Siva” so praises Sankara the glory of Sri Lalita or Sri Vidya (Auspicious Knowledge) in the opening verse of Soundarya Lahari a divine composition which he edited and enlarged. Based on this Sakta followers made Parasakti the formidable force and Supreme Being under whose direction Brahma, Vishnu and Siva take care of Srishthi (creation), Sthiti (Sustenance) and Laya (Dissolution).
Sivah saktaa yukto yad bhavati saktah prabhavitam
Na chedevam devo na khalukusalah spanditu-mapi |
Pranantu stotum vaa katha-makritapunyah prabhaavatim ||
Word Sakti in Sanskrit language is feminine. Sakti of the Lord, Prakriti is described as five rivers causing dispassion in the minds of the aspirants. Svetasvatara recalls in the mantra 1-5: We remember Prakriti which is having five streams of water, having the five causes that are at the face of streams, having the five Vital forces (pranas) as the waves, having the five cognitive organs that are the causes of knowledge, having the five Karmendriyas (motor organs) as whirlpools, having the five great elements that are disagreeable as the force, and having the fifty letters beginning with A (a as in alone) as differences, and having the five states of periods, and also Paramaatman who is the ruler over that Prakriti.
Pancha srotombu panchayonyugravaktraam panchpraanormim panchabudhyaadi-moolaam | panchaavartaam panchaduhkhaughavegaam panchasadbhedaam pancha-parvaamdheemah || ( Sv,up. 1, 5)
BRAHMA CHAKRA IN SVETASVATAARA UPANISHAD
This Sakti of Brahman is described as Brahmachakra in Svetasvataropanishad as follows:
Sarvaajeeve sarvasamsthe brihante tasmin hamso bhraamyate brahmachakre |
Prithagaatmaanam preritaaram cha matva jushtastatastena-amritatvameti ||
In that Wheel of Brahman, which is great, which makes all beings live and in which all are placed (at the time of dissolution) this Jeeva migrates. Knowing that prompter and knowing himself also as different from Him and becoming an object of love of that Paramaatman on account of that awareness, he attains immortality.
Tameka nemim trivritam shodasaantam sataardhaaram vimsatipratyaraabhih |
Ashtakaih shadbhih viswaroopaikapaasam trimaarga bhedam dwinimittaikamoham ||
They realized Him to be of a form of the wheel, having one rim, having three constituents; Having sixteen ends, having fifty spokes, having twenty middle spokes, having six groups of eight each, having single bond of the cosmic form, having the difference of three paths, and having an illusion that is the cause of two.
The one rim of the wheel is Prakriti, the three constituents are three Gunas, Sattva, Rajas and Tamas. The sixteen modifications of matter are the sixteen ends. The fifty spokes are the fifty alphabets of Sanskrit and there are 12 months, five seasons, the two Ayanas (Dakhinaayana and Uttaraayana) and one Samvatsara making them 20 mid spokes. The six groups of eight are: I. Eight kinds of wealth—Animaa, Garimaa, Mahimaa, Laghimaa, Praapti, Praakaamyam, Eaastvam and Vasitvam (Hanuman possessed such qualities). II. The eight directions such as East, West etc. III. The Eight Dikpalakas (Lords of Directions) such as Indra, Varuna and others. IV. The Eight forms of Prakriti (Nature) such as Prithavee, Aaapah, Analah, Vaayuh, Aaakaasah, Mind, Intellect and Ego. V. The Eight kinds of gods such as Brahma, Prajaapati, Devah, Gandharvah, Yakshaah, Raakshasaah, Pitarah and Pisaachaah. VI. Eight kinds of Gunas—Apahatapaapmaa, vijarah, vimrityuh, visokah, vijighatsu, apipaasah, satyasankalpah, satyakaamah. Or, it may mean one’s eight characteristics—Compaasion, Non- jealousy, Auspiciousness etc.
In Bhagavadgeeta Supreme Being is defined as : “aksharaanaam akaarosmi”– of the fifty letters in the divine language Devanagari he is the first letter short a. The first letter short a and the last letter ‘ha’ together with the “nasal m” constitute aham, which is expressive ofSupreme Reality. In The Mahaavaakya Aham brahmaa asmi , aham stands for Brahman alone consisting of a first letter and the last letter ha joining with ardha bindu and enclosing in between all letters constituting Kshetra (field) of Kshetrjna (Brahman) though translated as ego often in English. 50 spokes in Brahma Chakra therefore stand for 50 letters (13 vowels + 25 Consonants + 8 Halantas + Bindu + Visarga + Ksha + la as in Davala) expressive of Supreme Reality. Brahman is often expressed as Akshara.
[Nasal m is ardha-chandra bimbam or transcendental sound marked by half-moon and period above as in Om which represents transcendental Brahman]
For this Brahmachakra, Virartpurusha is a fastening bond for keeping this steady. This Viratpurusha is the prime tether. The three paths are Devayaana divine path), Pitruyaana (ancestral Path) and Kshudrajantubhavana (the illusion of the Aatman in the body).
Brahma means "the Entity which is great and has the capacity to make others great." Brahman is composed of consciousness and energy. In Sanskrit, Consciousness is known as Purusha and energy is called Prakriti. (Another name for Consciousness is Shiva and Energy Shakti). Although we can say that Brahman is a composite of consciousness and energy, it must be emphasized that Brahman is a singular entity. Its two "parts" are like the two sides of a piece of paper – they can never be separated. Consciousness never exists independently from the cosmic energy.
Svetasvataropanishad describes Brahmachakra as above. This is the earliest representation of Paramaatman described metaphorically as a wheel. This should have inspired later Tantric followers to represent Sri Lalita (also known as Srividya) in Srichakra form in Kashmiri Kaula sampradaya. Srividya means Absolute Auspicious Knowledge. Some people mistake Srichakra as representing Lakshmi because of the word Sri. Sri here means auspicious. In a recent issue of Brahmavidya, the journal of the Adyar Library, Subhash Kak justifies that the description of Sri Yantra is identical to the yantra described in the Śvetāśvatara Upanishad.]
Period, triangle, octagon, two decagon, Tetra decahedron (14-sided geometric figure), eight petals surrounded by sixteen petals, three circles and three lined earth boundary—these constitute Srichakra of Parasakti [three circles boundary; enclosed by four gates of three lines in square pattern as Earth-city]
Bindu trilkona-vasukona dasaarayugma-manvasra naagadala samyukta shodasaaram Vrittatrayamcha dharaneesadana-trayam cha sreechakra-meta-duditam para-devataayaah
Like the bell and its sound, like the Sun and its brightness Nirguna Brahman (un-manifest Brahman) appears as Saguna Brahman (Manifest Brahman). Brahman is also the primordial Energy or Sakti. Prakriti or Nature when it is not manifested by activity it is called Brahman or Sivam. When it creates, sustains and dissolves it is called Sakti or Power says Ramakrishna Parmahamsa. When you identify it as Siva it does not do anything but when you call it Sakti it does all things.
Upanishads mostly talk about Nirguna Brahman (Un-manifest Supreme Being) and this knowledge is known as Brahmavidya. Gaining that knowledge of Brahmavidya and bringing it to practicality is known as Srividya (knowledge of Sakti). Brahman is represented by period (Bindu) in Srichakra. Sakti is represented by triangle—Three Characteristics (Sattva, Rajas and Tamas); trinity—Brahma, Vishnu, and Siva; and, three States–Srishthi, Sthiti and Laya(Creation, Sustenance and Dissolution). Everything expressed as three is the characteristics of Sakti. That is why she is called Tripurasundaree, queen of three cities. Sakti mode of worship includes Manta, Yantra and Tantra represented by the three corners of the triangle. The power of Mantra is manifested in Yantra.
Tantra worship prepares one to focus on open expression of worship, contemplative worship and concentration on Kundalini Power (Yoga of nerves or nadis) as well as other methods of worship. Panchadasaaksharee or Shodasaaksharee mantra and Srichakra Yantra are the most important in this multi-channeled worship which are described in Soundarylahari. Ramakrishna Paramahamsa worshiping Devi identified his body as Yantra and Devi as Yantree the controller of Yantra. Bhavanopanishad describes the method to meditate focusing our body as Srichakra. If we follow with inward focused love Paraskti who is the very embodiment of all deities will show all divines and all faiths and worships end in her only. Moreover as humans we know it is our natural instinct to approach mother than father when we need something or when we are in distress for she is ever caring and never denying. She is easily accessible too. That is why Parabrahman is worshiped as Paraasakti.
The Srichakra and Sri Yantra are the aspects of devotion in Sri Vidya. It includes Hindu Tantric including Kashmir Kaula Sampradaya philosophies of Saivism.
Three dimensional representation of the Sri Chakra symbolizes Mount Meru. In two dimensional Sri Chakra, Bindu or Period in its center symbolizes the peak of a mountain. If we imagine that the mountain is built up in tiers, each tier is one of the circles of triangles or lotus petals, with the outermost square representing ground level. Now, if we imagine a vertical spine down the center of the mountain, then at each point the spine and a tier intersect, there is a chakra. The peak represents Meru Mountain, abode of Gods.
Srichakra is bound by a square base with four central exits in the four directions east, west, north and south. The center point is Meru the peak in the three dimensional, projection. Srichakra is also called Mandala. According to Vasstu Sastra temple is based on a square and outermost Prakara (compound wall) with gates. Some temples have four exits in four directions as in Madura temple, Puri Jagannath Temple etc., or at least two, front and back or East and West. Srichakra’s outer square has four exits. The Gopuram or tower rises above the Garbagriha or Brahmasthana (in line with it), its tip or Kalasa touching the sky like the peak Meru. Thus Hindu temple symbolizes Srichakra. 48 letters of Sanskrit called Matrikas in Srividya are supposed to represent human body. So also the Hindu temple is conceived as human body.
Srichakra is technically known as a Mandala. Mandala means that which gathers the essential details (mandam laati). Mandala is the concentration of the most significant aspect of the world in which the devotee lives and seeks to carry out his devotion. 48 letters of Sanskrit language is known as Mandala enclosing Purusha and Prakritias Aham. It is the most significant aspect of devotee’s own constitution for the purpose of devotion, and it is also the concentration of the most significant aspect of the interaction of the devotee and devotee’s world. The forces of the Universe are concentrated in the mandala and at the same time the energies of psychophysical constitution of devotee is also centered in the same mandala. Thus the Mandala is a psycho- cosmos-gram, a plan of the visible universe and the perceiving individual.
Mandala is in its nature a complex pattern of several geometrical patterns, each of which has a specific character and a specific function. Sakta Tradition says: Triangle with its apex on top is masculine energy; Triangle with its apex at thebottom is feminine energy; Circle is the cyclical dynamism of consciousness; square is the physical world made up of the elements; Circle of lotus petals is the regenerative of power and principle.
Mandala is frequently referred to as representation of mythical Mountain Meru and our temples are architectural imitation of imaginary Mount Meru. Srichkra is a mandala (Kshetra)which is regarded as the body of the mother goddess known variously as Devi, Tripura Sundari, Lalitaa, Raajaraajeswari, Paraasakti and Paraa-bharttarika. Srichakra is essentially a pattern of interwoven triangles, nine in number, four of which represent the male principles, Isaana, Rudra, Iswara and Sadasiva (Siva Chakra) and five female principles Srividya, Tvaritaa, Rajarajeswari, Tripura and Pancha-banesi (Sakti-chakra). The Triangle has three corners or angles hence the deity which it represents is call Tripura , one that has three fields. The triangle itself is an emanation from central Bindu or point which is itself un-manifest union of Siva and Sakti or Nirguna Brahman. Nirguna Brahman as a dot emanates to a triangle with three aspects of Srishthi, Sthiti and Laya hailed by Puranasa as Brhma, Vishnu and Siva.
The central Bindu is in reality is composed of three dots merging into one. One is red, one is white and one is mixed. The red bindu is Kurukulla the Female form, the white bindu is Varaahi the Male form, and the mixed bindu is the union of Shiva & Shakti – the individual as the potential Shri Chakra. Varaahi, the father-form, gives four dhatus to the child and Kurukulla, the mother-form, gives five dhatus to the child. These represent the nine dhatus of the human body. They also represent Moon, Sun and Agni (fire) devatas. They also represent the three nadis of Kundalini power Ida, Pingala and Sushumna.
The eighth enclosure is called Kaama–kalaa which is the immediate evaluate of central point or Bindu presided over by Tripuramba. Its form is that of a triangle. The three points of the triangle represents three form of the power of Mother Goddess (Ichcha, Kriya and Jnaana). Kameswari symbolizes moon, brahma’s power of creation. Vajresvari symbolizes Sun, Vishnu’s power of preservation. Bhagaa-maalini symbolizes Fire representing Raudri, Rudras power of Dissolution. Although called enclosure it is actually the point which is central to the primary triangle, which is the manifest of the central point. Bindu is actual Mandala or the abstract Uddeeyaana Peetha in which the three Cities (puras) over which Goddess presides representing the three powers and also resides there.
Sri Chakra is a sacred wheel and is a Yantra called Mahameru. It is formed by nine interlocking triangles that surround and radiate out from the central point called Bindu. It is the junction point between the physical universe and its un-manifest source. It represents the goddess in her form of Shri Lalita or Srividya called Tripura Sundari. She is the beauty of Bhuhloka, Bhuvar loka, and Suvarloka as chanted in Gayatree mantra (Bhoor-bhuvas-suvarom). Four isosceles triangles with the apices upwards represent Siva and are Masculine. Five isosceles triangles with the apices downwards, symbolizing female embodiment, Sakti or Feminine. Thus the Sri Yantra also represents the union of Masculine and Feminine Divines. Because it is composed of nine triangles, it is known as the Navayoni Chakra.These nine triangles are of various sizes and intersect with one another, with their apixes being all in one vertical line. In the middle is the power point (bindu), visualizing the highest, invisible, elusive center from which the entire figure and the cosmos expand. The triangles are enclosed by two rows of (8 and 16) petals (dala), representing the lotus of creation and reproductive vital force. The broken lines of the outer frame denote the figure to be a sanctuary with four openings (dwara, gateways) to the regions of the universe". The whole design is placed inside a square field called courtyard orBhupura, earth stretch in the form of three lines signifying enclosures. Technically triangles are called Chakra and petals are called Kamala (lotuses).
Together the nine triangles are interlaced in such a way as to form 43 smaller (forty-four sometimes counting Bindu central point as a triangle) triangles in a web symbolic of the entire cosmos or a womb symbolic of creation. This is surrounded by a lotus of eight petals, a lotus of sixteen petals, and an earth square resembling a temple with four doors. The various deities residing in the nine layers of the Sri Yantra are known as Vimarsaaand the petals are known as Prakaasa. Prakaasa is the principle of Siva, the light of Consciousness, the illumination Purusha. Vimarsa is the Sakti projected principle, the incorporation of the projected world, the feminine principle of Prakriti. Prakasa is Brahman while his natural propulsion is Vimarsaa. The union of the two principles is the foundation for creation as well as the well (source) into which world dissolves at the end. This expresses non duality of Advaita philosophy. It was all water everywhere as ocean (sagara) before creation which is referred as well here. Vishnu is referred as Saagara in Vishnusahasranama. The Shri Chakra is also known as the nava chakra because it can also be seen as having nine levels. Each level corresponds to a specific form of the deity Tripura Sundari along with her mantra. Tantric experts will give the prescribed mantra for each deity with her specific power.
MYSTIC MANTRA OF SRICHAKRA
Supreme Being is called Akshara. Geetaa says: “Aksharaanaam akaarosmi”—of lettersI am the first letter “a”. Sanskrit language has 50 letters—13 vowels + 33 Consonants + two sounds of Anusvaara and Visargah. The first letter short “a” is Siva (Brahman in Vaishnava concept) while the last letter “ha” is Sakti. (Prakriti in Vaishnava concept). Together they constitute “aham” which is expressive of Supreme Reality. The vowels from the short “a” to the unmodified nasal “m’’ fifteen or sixteen in number are regarded as the “male principle” (Siva) the foundation of content-less consciousness.
From vowels the five groups of consonants Guttarals (ka varga); Palatals (cha varga); Linguals (ta Varga), Dentals (ta varga) and Labials (pa varga) evolve. Gluttarals represent Panchabhutas or five elements. Palatals represent the Tanmatras of the gluttarals–the pure and bare condition of the same elements. Linguals represent five organs of action—speech,comprehension, loco-motion, excretion and reproduction. Dentals represent five sense organs—visual, auditory, olfactory, gustatory and tactual. Labials stand for mind (manas), ego (ahamkara), buddhi (Intellect), Prakriti—the feminine principle of action and Purusha—the masculine principle of undifferentiated but inspiring consciousness. These twenty-five consonants represents twenty-five Tattvas defined in Vedanta, twenty-five principles of existence. The other eight consonants called semi-vowels and sibilants are evolved from these five groups. Semi-vowels (ya, ra la, va) represent the principles of attachment (raga), wisdom (vidya), Kalaa and Maaya. The last four sibilants (s.a, sha, sa and ha) represent the principles Mahaamaaya, Suddhavidya, Iswara, and Sadasiva. All-together these 50 letters exhaust the universe of existence and experience, of appearance and reality, of the empirical and transcendental orders. The universe bound by the dimension of its un-manifest origin of Siva on the one hand, and by the dimension of its manifestation Sakti or Power on the other hand are illustrated by the alphabet beginning with short “a” and ending with “ha”
Lalita Sahasranama uses 32 letters representing Maatrikas out of the 51 letters of Sanskrit to describe Srilalitaa to help the devotee approach the Goddess for benefits. Those left out are considered harmful. Lalitaa sahasranaama describes Srilalita as “Maatrikaavarnaroopini” and “Varnaroopini” conveying thereby she is the very form of all the letters.
Sri Chakra, popularly mistaken to be a symbol of Lakshmi because of the word Sri, is actually a representation of Lalita Mahatripurasundari, an aspect of ParvatiDevi. Shri does not mean Lakshmi, Goddess of wealth in this context. The confusion is often caused because Lakshmi, Saraswati and Ganesha are considered to be children of Parvati in Bengal Sakti worship. The term ‘Shri’ is used to denote the reverence to be given to this holy Yantra. The prefix ‘Shri’ denotes that the Yantra is auspicious, beneficent, salutary, benign and conducive to prosperity. The Shri Chakra is a supreme divine instrument in the path of spiritual advancement.
Maatrika Chakra accommodates universe of fifty divine letters in the rays of light, Kalaa which sustains the universe (Please also refer to Brhamachakra with 50 spokes). The 16 vowels are the sixteen aspects of the moon. These are Thirteen vowels as in the grammar and three more sound symbols, Anuswara (a closing dot above letter “m”), visarga (:) and half nasal sound of Om or Ardha chandra Bindu (Half-moon dot). The vowels are the sixteen aspects of the Moon in a fortnight and the 16th transcendental aspect which is beyond change (a fortnight is a Paksha of 15 days). The constant from the letter Ka till bha are the 24 aspects of the Sun. The consonants from ma the last letter in Pavarga series to the last are ten (ma, ya, ra, la, va, s.a, sha, sa, ha, ksha). These are the ten aspects of Fire. As we all know Siva has three eyes representing the Sun, the Moon and the Fire. These are his energy aspects or Sakti. Matrika Chakra comprises of three fields called Tripura, or Trikhanda. Hence the Mother Goddess who symbolizes this Triad is Tripura. She also signifies the three powers that assures her presence—Ichchaa Sakti, Kriyaa Sakti and Jnaanasakti. In her Power of Cognition (Ichchaa Sakti) she is called Vageeswari. In her power of Action (Kriyaa Sakti), she is called Kaameswari. In her Power of Intention (Jnaana Sakti) she is worshiped as Paraasakti. Therefore she is called Tripura Sundari.
Tripuraa t Trividhaa devee Brahmaa–Vihnu- Eesa roopinee |
Jnaanasaktih Kriyaasaktih Ichchasakty aatmika Priye ||
The loving Mother is Tripuraa with three aspects of Brahmaa, Vishnu and Siva as well as Jnaanasakti (Power of Intellect); Kriyaasakti (Power of Action) and Iccchaasakti (Power of Desire).
Tripurasundari Maha Mantra: “Om Aim Klim Sauh
CHAKRA NIRMANA KRAMA
Lakshmidhara describes in Sanskrit the details as to how to draw a Srichakra nearest to the description of two dimensions as well pyramidal three dimensions. I have not made an attempt to translate the same either from Tamil or Sanskrit. Many modern religiously devoted mathematicians have tried to make perfect Srichkra of Sri Lalita by following Chakra Nirmana Krama given in Gandharva Tantra as well as on their own to reach the sacred center. Details are also available in the publication by Ramakrishna Math. However it is a thrilling experience to any mathematician to contemplate on the role of Pi in the construction of the Pyramid and also the construction of Srichakra. Both are believed to be efficient generators of Cosmic Power, the Entity transcending the domain of the physical Universe beyond which our mental or other faculties cannot extend. This role acquires enormous significance and profound meaning when one recalls its obvious connection with modern concept of limited but unbound Space-Time-Spherical Universe. A satisfactory diagram cannot be produced using line measures alone. The involvement of pi defies all attempts to produce a perfect diagram of chakra. The ancient thinkers regarded Pi of unending decimals, a number not represented by conventional means in a straight line, as a mystical number (please refer to my discourse on the subject).
Near perfect diagram takes us very close to, though not exactly to the point where the Transcendental Energy manifests itself thereby showing how difficult is to reach Mother Goddess unless She wants us to. Revelation of Srilalita is within the sphere of will (Sameeepya or nearness) of the Spirit but not the end-result of personal efforts to reach Saaujya (complete merger). In this endeavor even computers are believed to have failed to produce a satisfactory figure.
Srichakra is mainly composed of a set of five Sakti triangles falling upon a single vertical line. Base neatly coming up horizontally and enmeshed with another set of four Siva triangles, similarly arranged about the same vertical axis of symmetry serving as the diameter of the circle enclosing all the nine angles. This is the main frame. The drawing of the main frame is very complex to bring in 43 isosceles triangles compared to lotuses, rings and outer square. This main frame of enmeshed triangles, crowns, or apexes of one set in opposition with the other set, is further enveloped first by 8 lotuses and second circle of 16 lotuses within 2/3 circular rings. Finally the whole diagram is housed within an outer square in two lines with four gateways in four directions.
The concept Bindu representing peak Mount Meru takes us to the belief that pyramidal space appear to converge to a point attributed to cosmic power of the Chakra. So, some try to make Pyramidal Srichakra for effective worship. The Great Pyramid is also apprehended that way. The triangles of Pyramid and Srichakra are comparable. So the faithful often tries to make Srichakra in Pyramidal form. Our idea of Kalasa with coconut for invoking water deities, Sataari and the Gopuram have allthe pyramidal concept ending in a point for deriving power from cosmos. Also in wedding we keep two conical shaped cereal sweet candies (maniparuppu) for worship representing divine couple.
[Spiritually inclined mathematicians should refer to the work of Pandit Subrahmanya Sastri and T. R. Srinivasa Ayyangar on Soundarya Lahari, published by the Theosophical Publishing House, Chennai 1977.]
PANCHADASEE AND SHODASEE
The order and letters of Panchadasee Mantra is made easy to remember by the following verse with its meaning:
Kaamom yonih kamala vajrapaanir guhaa hasaa maatarisvaabramindrah |
Punarguhaa sakalaa maayaa cha puroochyeshaa visvamaataa aadividyaa ||
[Kaamah= Kamaraja (ka) ; Yonih =source ( e or aye); Kamalaa=Goddess (ee); vajrapaanih=Indra (la); guha=skanda (hreem); hasaa (hasa); maatarisvaa=air(ka); abhram=sky (ha); indrah=Indra (la); guha =skanda (hreem); sakalaa (sa ka la); maayaa (hreem)