The Sacred India Tarot Archive – 9 & 10 of Lotuses – Parvati Marries Siva

CONTINUING the Sacred India Tarot Archive, by Rohit Arya and Jane Adams;  with another rip-roaring chapter from the “Siva Purana”.  

In the Suit of Cups/Lotuses, we follow Siva and Parvati’s courtship into their marriage.  For a thousand years they resided on Kailas, behind the Himalayan range, to which all spiritual paths lead – through Badrinath, Nanda Devi, Kedarnath, Gangotri and Kamet (see recent posts on the Chakras.)

We left Parvati being pestered by sages in the forest, and particularly by her Intended, Lord Siva, who arrived in a funny mask, and bad-mouthed himself, to test her resolve.

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ardhanriswara ref 1 - Version 2

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From the Siva Purana – A Reminder:

Parvati listened, threw her head back laughing,  and said  “O excellent sages!  My tenacity cannot be affected.   Being born of a mountain, toughness is congenital to my body.   Pondering over this with your short intellect, you will please desist from preventing me.   When you glorify Vishnu as the abode of noble qualities or as a sportive deity, I do not contradict.   But Siva is Brahman, unchanging and without aberration.  He assumes shapes and forms for the welfare of His devotees.  He does not make a show of worldly lordship; therefore He assumes the attitude and behaviour of great Yogins.   O brahmins, the Lord is devoid of attributes,  unborn, free from illusion, of invisible movement, and a cosmic Being.  He does not shower His blessings on the ground of faith or caste.  I know Him truly.  O Brahmins, if Siva does not marry me,  I shall remain for ever a virgin.   Even if the sun were to rise in the west, even if the mountain Meru were to move;  even if the fire were to be cool,  and even if the lotus were to bloom on a rock at the top of a mountain,  my stubbornness cannot be nullified.   I am telling you the truth.”

After saying thus, and bowing to those sages,  the Daughter of the Himalayas stopped and recalled Siva with an unruffled mind.   The holy men blessed her and returned to Siva’s abode.

In brief, Siva Himself then appeared to her as a fraudulent Brahmacharyin,  and did His best also, to deflect her devotion.   And even as Parvati in utter weariness was about to brush him off,  He assumed His true form,  embraced her and said,  “Where will you go,  forsaking me?   You are not to be discarded again by me.   I am delighted.   From today I am your slave bought by your austerities.   I am sold to your beauty.   Even a moment appears like a Yuga.   Even in the three worlds I do not see a beloved like you.  O Parvati, in every way I am subservient to you!   Your desires are granted.   O beloved, come near me.   You are my wife.   I am your bridegroom.   I shall take you immediately to my abode on Mount Kailas.”

Kailas & Lake Manasarovar

Kailas & Lake Manasarovar

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From Rohit’s Book with the Deck:

“Joy pervades the Divine realms as Siva finally succumbs to love and marries Parvati.  All classes of living beings join the festivities led by the relieved devas. For Siva has promised them their deliverer – his son Skanda will be born, and he will kill the demon Tarakasura.  In his bliss he has even agreed to resurrect Kama, for as he comments wryly – “Am I too not under Kama’s sway now?” …

Sacred India Tarot 4 - Brahma, The Emperor

Sacred India Tarot 4 – Brahma, The Emperor

“The marriage of Siva and Parvati is the prototype for almost all Hindu weddings until today.  It is symbolically re-enacted in countless temples, while the Khandariya Manadeva temple in Khajuraho is one giant sculpture of the various stages of this Divine nuptial.  It has a resonance within the culture as an ode to supreme happiness that is simply not present in any other episode … Love should unite families, not disrupt the social fabric.  Even Siva the wild man, uncontrollable, bizarre, settles into the ritual order of the cosmos.  He becomes an example of Dharma.  To complete this reintegration into the social mainstream, the great god Brahma acts as the priest presiding over the ceremony. The accumulated powers of Yogic solitude will now be harnessed for the well-being of society and the world.”

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Visual reference for Siva/Parvati

Visual reference for Siva/Parvati

Rohit’s Notes to Jane in 2004 – 9 of Lotuses:  Siva Marries Parvati

“The visual provided is almost self-explanatory.  Brahma is the priest performing the ceremony, so you might want to refer back to the Emperor card.  Also, please remember that nipples and pubic areas are to be carefully covered with drapery!”

Visual reference from comic book - the marriage of Siva & Parvati, and the gods petition Siva

Visual reference from comic book – the marriage of Siva & Parvati, and the gods petition Siva

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Jane’s Notes

How little they knew!  For the Dharma to bear fruit, an aeon of experiential bliss is required, while the world’s cosmic imbalance – the ravages of demon Taraka –  awaits resolution. In fact, Parvati was unable to conceive in the normal way.  Their odd shaped offspring, Skanda, Ganapati and others, would be born from drops of sweat, and from the friction of their inevitable quarrels.

Here is the finished card of their marriage ceremony.  As within a Vedic shrine, Brahma the Creator-god presides.  Parvati, the Daughter of the Mountain, and reincarnation of Siva’s earlier bride Sati, was born dark and comely, like Solomon’s queen.

Sacred India Tarot 9 of Lotuses - Brahma officiates the wedding of Siva and Parvati

Sacred India Tarot 9 of Lotuses – Brahma officiates the wedding of Siva and Parvati

Brahma is the first of the divine Trimurti – Creator, Sustainer, Destroyer.  The other two are Vishnu and Siva.  In Hinduism, Brahman is not Brahma.  Brahman is the One transcending every divine Face:  the un-named, ineffable and Immanent Presence, containing All.

As you may remember from previous Parvati posts, Brahma-Creator was impressed by Tarakasura’s demonic austerities – his powers of concentration – and unwisely granted him a boon of conditional immortality.  The one condition was for a son of Siva to destroy him.   Everyone knew this was impossible. Siva being a Yogi, had no interest in women.  So Tarakasura unchecked, meddled with the Universe, creating outrageous virtual technologies and reaping dismay in all beings.   This is an aspect of Brahma-Creator when it goes manic.

But the Great Yogi, meeting his elemental match in the Himalayan steadfastness of his future bride, at last bowed to Kama the god of Desire – whom his third eye had incinerated.

Sacred India Tarot - Kama god of desire

Sacred India Tarot – Kama god of desire

Sacred India Tarot - Siva incinerates Kama (5 Lotuses)

Sacred India Tarot – Siva incinerates Kama (5 Lotuses)

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Rohit’s Notes in 2004 – 10 of Lotuses:  Siva agrees to restore Kama

“The visual reference provides the template.  You could also use the Gangadhara Siva as further reference.  Basically it signifies a restoration of balance to the cosmos with the resurrection of the Eros principle which is Kama.  It completes the suit on a note of reconciliation and harmony.”

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Jane’s Notes

NB – we finally drew a brand new Siva Ardhanariswara for 10 of Lotuses, to embody this theme.  At one point, Rohit suggested I draw a little reconstituted Kama figure in the bottom corner somewhere.   This never got done;  but the restoring of Kama is adequately covered in the Royals of this Suit.  (See next post in this series.)

Sacred India Tarot World Shakti for card 21 - originally drawn for Queen of Lotuses

Sacred India Tarot World Shakti for card 21 – originally drawn for Queen of Lotuses

This is the first Queen of Lotuses – Rati, the wife of Kama – that I drew.  Her kundalini was considered so powerful that Rohit promoted her to World Shakti in the Major Arcana, and I drew a new Siva Natarajan for her consort in the World card.

Pradyumna the son of Krishna and Rukmini was originally intended as the Knight:  in the end re-shuffle, he became the King of the suit, and Kama himself the Knight.   I was then commissioned to draw a new sensual Rati for the Lotus Queen.

Sacred India Tarot, Kama's wife Rati, detail

Sacred India Tarot, Kama’s wife Rati, detail

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Further Correspondence:  Rohit and Gautam to Jane, re Lotuses 10

20 October 2004 – “… card number 10, Siva agrees to restore Kama, I want an ARDHANARISWARA, which we can scan from the Presence of Siva book.  In the case of the card, the reconciliation and restoration of Eros to life can happen only by an integrated male and female energy, in short, the Ardhanariswara.  The figure standing by the bull is perfect to use. 

Ardhanariswara

Ardhanariswara

“I want to get this across to Jane now, because the speed at which she is hurtling along, we might have the card ready before we can talk to her.  I also want Jane to do a Dattatreya.  I do not know where we will use it, but it certainly has some scope in the pack – perhaps as a bonus.

31 October 2004 – “I think we should switch characters of Kama and Pradyumna for King and Knight of Lotuses, as Pradyumna is the healed person, and Kama is still immature.” 

“With regard, Rohit.”

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Ardhanariswara in Elephanta cave

Ardhanariswara in Elephanta cave

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Jane’s Notes

“Ardhanariswara” means “the Lord whose half is Woman” – the ultimate reconciliation:  the Great Work of alchemy:  a humane maturity.   Siva the solitary Yogi, Rudra the Wild Hunter, now basks in feminine beauty all down his left side:  she is seamless with his masculine power – the ultimate bliss, and union of the polarities.

The Bull Nandi is Siva’s vehicle and contact with the Earth.

The beautiful image above, is in the Elephanta cave on an island near Mumbai;  and here below is the finished Sacred India Tarot card Ten of Lotuses … as in The Chakras on the Tree of Life.  (and their sequel)

Sacred India Tarot 10 of Lotuses - Siva Ardhanariswara

Sacred India Tarot 10 of Lotuses – Siva Ardhanariswara

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Correspondence circa November 2005 – Gautam and Rohit

“Hi Jane, 
“Herewith feedback from Rohit.  I was away in Ramana Ashram and Puttapurthi for a few days.  We loved the card, but Rohit had a few points.  Warm regards, Gautam.

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“Gautam – The pic is as usual great, but there is no Kama in it, so how do we know he is going to be restored to life – no gods either, as in the picture reference we sent, where they are pleading with him to restore Kama.

“It is a really good, even spectacular picture, but for once in this suit it has missed this point.  Maybe some sort of ghostly Kama re-materializing in a corner would do the trick?  I mean it could stand on its own, most Ten of Cups are boring and static.  This card at least looks beautiful and dynamic, but some thematic unity perhaps?

“I do not understand what Jane says about the colours as they seem okay, maybe they look even better in the original artwork.  Too much blue, is it?

“Rohit.”

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“Dear Gautam and Rohit
Yes, you had given me the visual reference of the gods begging Siva to reinstate Kama;  but you then wrote an email replacing this idea with Ardhanariswara ! – which I took literally.  In my view, the Ardhanariswara incorporates the restoration of Kama and harmony to the universe, and the gods begging for it in the same composition would already have been given it!  so their plea would be a bit superfluous.  

“It is very difficult indeed to squash additional history into these narrow oblong frames, compositionally – one needs the panorama.  So let me know what you think.  Perhaps I could reduce the existing Ardhanariswara in size, and have a bit along the bottom with the gods in it, rather like as in the Ace.

“The colour  – you are getting an electric blue which is OK but in the original this same blue includes violets, indigos, greys and dark and light.  Otherwise the colour balance is good.

Yantra Siva Shakti

Yantra Siva Shakti

“The Yantra I sometimes use is I think, one of the Mother Goddess ones, and shorthand for the Sri Chakra:  two shakti triangles descend through one ascending Siva triangle.  I have a reference to it here, I will find the book and look it up for you.

“Jane.”

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Ardhanariswara in Elephanta

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From the “Siva Purana” –  Part Two:  A Tale From the Marriage

HER age long weariness subsided.   When the fruit is realised, the exertion during the process of undertaking, perishes.   A wedding in every realm took place upon Kailas; the vast army of the mountains and the gods on coming together shone like the Eastern and Western oceans joined;  and when they met,  the Lord Siva and His sky-piercing father-in-law considered themselves blessed.   And thanks to the trident-bearing Siva’s nectarine glance, Kama emerged from the ashes, a comely, wonder-inspiring body with splendid dress and features, and Kama’s wife Ratti ceased her lamentations and rejoiced.

Siva took Parvati to a delightful, brilliant, and isolated place on Kailas, and told her,  “I am reminding you: If you remember your previous birth, speak out.  In my divine sport, you are always my beloved.”   Making a wonderful bed conducive to good sexual pleasure, rendered smooth and fragrant with flowers and sandal paste, and auspiciously supplemented with objects of enjoyment, Lord Siva, the bestower of honour,  indulged in dalliance with Parvati for a thousand years.   In that divine sport, at the mere contact with Parvati,  Siva lapsed in trance ;  she also,  and neither knew the day nor the night.

When Siva, following the worldly way, began to enjoy his pleasures,  a great length of time passed by as though it was a mere moment in their awareness.   And the gods gathered together gloomily, and their spokesman Brahma petitioned Vishnu: “It is for the fulfillment of our task that Lord Siva, leader of Yogins, free from aberrations, the unsullied,  revelling and resting in His own Self,  has married.   No son is born to Him.  We do not know the reason.  How is it that the lord of gods is delaying the action?”

Maithuna in Khajuraho - photo credit http://trailsntrials.in

Maithuna in Khajuraho – photo credit http://trailsntrials.in

Vishnu replied  “O, Creator of the Universe, there is nothing to worry about.   All will be well.   O Lord of gods, seek refuge in the great Lord Siva.   Those who dedicate their minds to Him joyously and devoutly have nothing to fear from any quarter.   The interruption to amorous dalliance will take place at the proper time, not now,  O Brahma.   Any task carried out at the proper time is crowned with success, not otherwise.   If the enjoyment is desired by Siva, who can stop him?   When another thousand years are completed, He will desist,  out of His will.   If anyone separates the copulated pair by tricky expedient, he will suffer the pangs of separation from his wife and sons in every birth,  and fall from perfect wisdom.   O gods, Siva’s act of enjoyment will extend to a thousand years of celestial calculation.  After that period is over, you can go there and do such things as will necessitate the fall of the semen on the ground.   The son of the Lord named Skanda will be born of that.   O Brahma, return to your abode.”

After saying this, the Lord of Lakshmi went back to his harem.   But on account of the dalliance of Siva and Parvati,  the Earth quaked with the weight along with Sesa the serpent chief and Kacchapa the tortoise,  who support Her.   And the cosmic air, the support of everything, was stunned.  The three worlds were acutely terrified and agitated.   Vishnu was again petitioned by the depressed gods; this time He took them all to Kailas.  Siva’s attendants would not at first let them in.   “How should they know what Siva, the great Lord, is doing in Parvati’s apartment? He has been there for many years.”   But Vishnu, the favourite deity,  went to the doorway of their apartment.  The tumultuous cry of the heaven-dwellers distressed by the demon Taraka, mingled with the sound of his eulogy to Siva, as he wept bitterly.

Hearing this, the great Lord, expert in Yogic theory,  yet free from lust,  did not emit his semen, as he feared to offend Parvati,  but came to the door where the distressed gods were gathered.   Siva cannot resist His devotees.   They begged Him,  “O Lord, carry out the task of the gods.   O great Lord, save the gods.  Slay Taraka and other demons, and take pity on us!”

Siva replied,  “O Vishnu, O Brahma, O gods, you are the goal of everybody’s mind.   What happens necessarily must happen.   Nothing can stop it.  It already happened.   Now, O gods, listen to what is relevant to the context.   Let him who will, pick up this discharged semen.”   After saying this, He let it fall on the ground.   Urged by the gods, Agni, the Vedic god of the fire offerings,  became a dove and swallowed it with his beak.   Meantime, Parvati arrived, saw what had happened, and blazed with fury.   She scolded Vishnu and the gods:

“Hi, Hi, O gods, you are wicked and selfish,  and you give pain to others.   For the sake of realising your self-interests, you all seduced the Lord and spoilt my pleasure.  I have become a barren woman.   Ye gods, after offending me, none can be happy!   Hence, O wicked heaven dwellers, you will suffer.   Let your wives be utterly barren.   And you, Agni, be the devourer of everything,  and let your soul be afflicted.   You are a fool, a rogue.   You do not know Siva’s fundamental principles.  You have come forward to carry out the task of the gods.  It is neither proper nor beneficent to you, to have eaten up Siva’s seed.”

After cursing the fire thus, Parvati the Daughter of the Himalayas, returned to her apartment along with Siva, dissatisfied as she was.

[Now, O Sage, listen to this story of the birth of Guha.  “Guha” means the Cave of the Heart.   Better known as Karttikeya or Skanda, he was born in a thicket, in a forest, out of the semen of Siva,  without the intervention of Parvati,  and fostered by the Pleiades constellation (Krttikas).   When grown into a youth, he became the Commander-in-Chief of Siva’s army,  and fought and slew the Demon Taraka.   As he killed (mara) the evil (ku) Asura or Demon, he became known as kumara.]

O Sage, hear now the details of His birth.  The gods are wont to partake of the offerings of food consigned to Agni, the sacred fire, in accordance with the Vedic text.   Hence, the gods became pregnant.   Unable to endure within them the force of the semen, they became afflicted,  overwhelmed and scorched.   They had already lost their wits with Parvati’s curse.   In this terrible state, again they sought refuge in Siva.   With palms humbly joined in reverence, they beseeched Him,  “O great Lord,  consort of Parvati,  what has happened now?   Your magical power cannot be transgressed.   We have become pregnant and also scorched by your seed.   O Siva, take pity on us.   Remove our miserable plight!”

Siva in Rishikesh

Siva in Rishikesh

ON HEARING their eulogy, Siva came at once to the threshold,  and on hearing these pitiful words,  laughed and replied with His usual sympathy to His devotees, “O Vishnu, O Brahma, O gods, all of you listen carefully.   You will be happy.   At my behest, you shall vomit this virile semen of mine.”

Accepting this command with bent head, Vishnu and the other gods immediately vomited it out, after recollecting Siva as the Imperishable. Siva’s seed, lustrous and golden in colour, as it fell on the ground,  seemed to touch the heaven, huge as a mountain ;   and Vishnu and the other gods were relieved.   Only Agni was not happy.  The distressed Fire deity eulogised Siva with palms joined, and piteously spoke:   “O Lord of gods,  I am a stupid and deluded servant of yours.  Forgive me my fault.   Please remove my burning sensation – O Lord, benefactor and sympathetic to the distressed!”

Siva said delightedly,  “It was improper of you to swallow my semen.  Hence your sin became formidable at my bidding,  and the burning sensation was not cured.   Now that you have sought refuge in me, you will be happy, I am pleased with you.   All your misery will dissolve.   Deposit that semen carefully, in the womb of some good woman.   You will become happy and particularly relieved of the burning sensation.”

On hearing this, Agni replied,  “O Lord Siva, this splendour of yours is inaccessible and unbearable.   No woman in the three worlds except Parvati, can hold it in her womb.”  Then Narada, the great Sage and Messenger of the gods, counselled him:  “O Agni, listen to my words to dispel and relieve you of your burning sensation.   They will yield great pleasure and ward off your pains.   Take recourse to the following expedient, by Siva’s will.   O Agni, deposit this semen of Siva in the bodies of the ladies who take their morning baths in the mouth of Magha river!”

kamasutra image, Khajuraho

kamasutra image, Khajuraho

IT SO HAPPENED that the wives of the Seven Celestial Sages came to a certain spot, desirous to take their early morning bath in the mouth of Magha,  together with other rites and observances.   After the bath, six of them were distressed by chilliness,  and wished to warm themselves by the fire.   The Sage Arundhati of good conduct and knowledge, saw they were deluded by Siva’s magical art, and tried to dissuade them.   But the six ladies stubbornly insisted on going by the fire to ward off their chill.    Immediately, the semen particles entered their bodies through the pores and hair-follicles, O sage!   The Fire was relieved of that burning sensation.   And vanishing at once from the scene,  Agni in the form of a flame, went back happily to his region,  mentally remembering Your good Self, O Sage,  and Siva.

butterlamp - Version 2

O AUSPICIOUS One, all the women became pregnant,  and badly distressed by that burning sensation.   They went home, and O dear, the husbands on seeing the plight of their wives were outraged.   Consulting one another, they discarded them;  and there was chaos in the ashram.   And in this miserable state, the six ladies felt very distressed indeed.

The Rishis wives were driven hither and thither, and at last managed to cast off the irritant semen in the form of a foetus on the top of Himalaya Mountain;  they were then relieved of their terrible burning sensation.   But unable to bear that seed of Siva, trembling with earthquakes, lava and avalanches of melting snow, the Himalaya range was scorched, cracked open and hurled it into the Ganga river.  And O great Sage, Mother Ganga rose up in enormous waves,  and deposited Lord Siva’s intolerable semen in the forest of Sara grass by the banks.

The semen that fell transformed to a handsome good-featured baby boy, glowing with glory and splendour,  lying among the reeds;   and the myriad inhabitants of the three worlds felt an unknown increase of pleasure within them.   O great Sage, on the sixth day of the bright half of the lunar month of Margasirsa, and with six faces, Siva’s son was born in the world.   At that moment, upon their mountain in Kailasa,  the Daughter of the Himalayas and the Lord Siva knew great joy, and rivers of milk exuded from Parvati’s breasts.  On reaching that place in the Sara grass, everyone felt very happy.   An auspiciousness blossomed throughout the three worlds, pleasing to the good,  and obstacles occurred to the wicked,  and particularly to the demons.   The sky throbbed with a mysterious sound of the Dundubhi drum.   Showers of flowers fell on the boy.  And O excellent Sage, there was great delight to Visnu and the gods, and jubilation everywhere.

Extract from Siva Purana

Kamadeva

Kamadeva with his sugarcane bow

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THIS PARABLE has been culled directly from the Siva Purana which goes into much greater detail as to Parvati’s austerities, the betrothal and the wedding, the birth of the elephant headed Ganapati, etc.   The symbolism concerning the Pleiades constellation,  light from which split the core of Himalaya mountain,  and created “the river” and the elements,  is rich, racy and of multiple depth,  as the Puranas draw on yet deeper strata of Vedic material.  (It is commemorated in the greatest festival in Southern India,  Deepam, the Festival of Lights,  which takes place when the full Moon is in the Pleiades – November/December – and during which beacons are lit at the top of Arunachala and in Ramana Ashram itself.)   The relationship between the Sara grass, the flame and the mantric language is touched upon in the Guru Mantra Bhashya of Ganapati Muni. (A translation of this is available on request.)

Siva is the Puranic incarnation of the Wild Hunter, Rudra, and Parvati was Rudra’s erstwhile consort, Sati.   The fire of their yogic lovemaking, a still point (sthanu) in a turning world was immersed for aeons in the waters of primordial awareness,  from which innumerable forms of life proliferated.  

A rewarding and visionary study of these archetypal themes can be found in Prof.Stella Kramrisch’s Presence of Siva (published by Princeton in the USA,)  which skilfully and sensitively orchestrates together Vedic and Puranic strands of a recurring mythos  — Rudra-Siva and his fiery progeny.

The discovery of Ramana Maharshi as the archetypal Skanda or Kumara – the warrior who immobilizes the demon of the mind by Self-enquiry – is touched upon philosophically in the Ramana Gita, by his spiritual “brother”,  Ganapati Muni.  The Muni’s Forty Verses in Praise of Ramana appraise him thus: 

Sacred India Tarot - Ramana as Skanda (Knight of Staves/Wands)

Sacred India Tarot – Ramana as Skanda (Knight of Staves/Wands)

“WHO HAD,  in foregone times,
pierced through Krauncha hill, 

foregoing the joy of being fondled
on his mother Parvati’s lap, 

that he might incarnate in human shape as Ramana 
to pierce the dark
that densely encircles man on Mother Earth 

whose heart now floods with joy on account of Him!”

(Skanda, the son of Siva and Parvati, is famed in the Puranas to have pierced this hill and broken it to pieces.)

“Salutations to the One
who has transcended all qualities, 

the astute celibate,  the one with human habilments, 
the Master and Slayer of Tarakasura!

“Here is no divine peacock that can bear you; 
no Ganges you can bathe in;  no nectar of mother’s milk 
from Parvati’s breasts,  no celestial choir of vina-players to sing to you;

“Oh!  Pounder of Krauncha hill! 
How is it that you yet abide in Arunagiri?”

Kavyakantha Ganapati Muni
from  Forty Verses in Praise of Ramana

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Rohit Arya

Rohit Arya is an Author, Yogi and Polymath. He has written the first book on Vaastu to be published in the West, {translated into five languages} the first book on tarot to be published in India, co-authored a book on fire sacrifice, and is the creator of The Sacred India Tarot {82 card deck and book}. He has also written A Gathering of Gods. He is  a corporate trainer, a mythologist and vibrant speaker as well as an arts critic and cultural commentator. Rohit is also a Lineage Master in the Eight Spiritual Breaths system of Yoga. 

Earlier posts about the deck, including the first 15 Major Arcana archives are in http://aryayogi.wordpress.com   The deck is copyrighted (c) 2011 to the publishers, Yogi Impressions Books pvt, and available also on Amazon and internationally.

 

Jane Adams

My adventure invites fellow travellers.  I am a poet, an artist and a seer.  I welcome conversation among the PHILO SOFIA, the lovers of wisdom.

This blog is  a vehicle to promote also my published work – The Sacred India Tarot (with Rohit Arya, Yogi Impressions Books) and The Dreamer in the Dream – a collection of short stories (0 Books). Watch this space.

All original art and creative writing in this blog is copyright © Janeadamsart 2012. May not be used for commercial purposes. May be used and shared for non-commercial means with credit to Jane Adams and a link to the web address https://janeadamsart.wordpress.com/

Sacred India Tarot Archive: Creation of 6 of Lotuses – Parvati begins Tapasya

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What account of Parvati waiting for Siva could do justice, without the cosmic carnival behind it?  This post is based largely on Stella Kramrisch’s writings, and a precis of some chapters of the Siva Puranas.

A few of the illustrations are details from the King and Queen of the Suit of Arrows.  In fact I worked on the Suit of Arrows and the Suit of Lotuses concurrently.  The Lotuses gave me some light relief from the sorrows of King Bheeshma in the Mahabharat !

The Kramrisch account refers to the Himalayas along the North:  suggesting a magnetic alignment to the Pole Star, in Siva’s abode where He dances.  Our planetary core is the spiritual lode star itself:  realising this, walk tall.

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Goddess Annapurna, the fruits of earth

Goddess Annapurna, the fruits of earth

Rohit Arya’s Notes: 

“The visual reference in the comic book is self explanatory.  In trying to win favour with God in such a manner, there is something childlike which is the core flavour of the card.  It is a trust and belief that everything will come out right, that only small children and great souls possess – an irrational optimism that triumphs over petty reality.”

visual reference for Parvati's tapas

visual reference for Parvati’s tapas

Jane’s Notes

After Lord Siva’s shattering awakening of her Kundalini – he burnt the impudent Kama, god of lust, to ashes with one glance of his third eye, and then left the grove – the young Princess had to grow up faster than Nature would intend.  To do so, she left her Himalayan Father and his court, abandoned society and retreated into essential Nature – the depth of the forest, the stones, the water, the creatures and the trees.

The young girl was spiritually and erotically romantic.   As a virgin she had served and worshipped Siva, who showed her some favour … she pictured her future husband;  their marriage.   Then the fury blew it all apart.  Parvati, not to be outdone, took sannyas.  She slept on the ground, and stubbornly imagined her Lord.  She had grown up with all the  stories.   She lived alone.   Year by year, she realised the fairy tales as they unfolded in the wilderness;   she grew to maturity.

Not surprisingly, other holy vagabonds heard of her, and were curious:

Parvati being pestered by Sages

Parvati being pestered by Sages

Behind Parvati are Siva and her own father – the King of the Himalaya.  Above the Himalayan range is the Pleiades constellation, from whose seven stars the Sivaic cosmology fell as a lightning flash, splitting the mountain, to flow as Mother Ganga through Lord Siva’s matted moon-struck hair:  thus she dreamed;  here are the tales she told …

Dhaulagiri, 1950

Dhaulagiri, 1950 – photo by Marcel Ichac

The Mountain, the Stars and the River
extracts from The Presence of Siva by Stella Kramrisch

“THE FAMILY of Pãrvatï, in which the Great Goddess was incarnated as the daughter of Parvata,  consisted of Menä the Woman,  her father Parvata the Mountain ;  and her curvaceous sister Kutilã,  who in the heaven of Brahma turned into the overflowing celestial waters and became Ganga (the Ganges).   The other sister, Raginï – whose redness completed the triple colour scheme of the three gunas – became absorbed in the constellation of the Krttikas,  the Pleiades.

“Parvata the Mountain was old as the rocks and the Rig Veda.   There he was invoked together with the Waters, the Rivers, and Heaven and Earth, and with Indra, Savitri and other gods. Beyond this, the Mountain formed an essential part in the cosmogony that has Indra (god of the thunder) for its hero.  In that myth, the Mountain was a figure that stood for the intangibly high ambience that enclosed the world, closed it off from spaces of shimmering light toward which its slopes were rising.  The Mountain enclosed the world and closed off the infinite regions of light in the beyond, above its impenetrable extent – the region of the sun before it ever shone on earth.

SITA Indra & Garuda detail

“When Indra cleft the Mountain, the light of heaven flowed down to earth.  Parvata the Mountain, keeping the light of heaven imprisoned, had been its guardian.   In this respect Parvata, though inactive, was akin to the archers Rudra and Krsanu, who by their actions intended to keep in its integrity the state ante principium, before creation.   In the myth of Indra which pervades the Rg Veda, the Uncreate was a pleroma of light closed off by the Mountain ;  Indra brought it to the world.   The pleroma of the Uncreate held the elixir and essence of Life – soma, the elixir, and semen, the seed.   Vrtra, the serpent, had lain coiled around the cosmic mountain.

“Vrtra was killed by Indra and fell to the bottom into the abyss.  Indra shattered the mountain,  released the streams to flow to the sea and freed the sun to shine in this world.   But Indra’s first act of creation was not yet complete, for the sun became engulfed in darkness in the cave at rock bottom,  whence it had to be liberated,  and let out to rise in the spring of the world.

vedic vessel

“Parvata was the rock bottom in the depths, as well as the dome on high,  the firmament,  the sky,  that had kept imprisoned the light and waters of life.

“In the creation myth of Indra, the figures of the Mountain and of Vrtra the Serpent coiled around it, correspond to those of Rudra and Krsanu,  the archers.   The Mountain was cleft.  Dead Vrtra fell to its bottom, becoming the Serpent of the Deep.  The shining rivers of light and life flowed down from heaven to the earth, and their waters filled the ocean.

“The sun, having shown its face on high, had yet to be liberated from the cave deep in the mountain where it had been kept imprisoned by demons.   Now Dawn could come forth, and the sun could rise and set going the world of time.  Like Vrtra the Serpent, Rudra and Krsanu also failed to keep in its integrity the state ante principium,  before creation.   Their arrows could not arrest the flowing to earth of Soma, the elixir of life,  and the semen that Prajapati shed into creation.   They had been in the Uncreate, described as a region of ineffable light that Parvata and Vrtra had held unspent.

Annapurna, 1950

Annapurna, 1950 – photo by Marcel Ichac

“The pre-cosmic power of the Mountain had to yield the streams of flowing light of which the celestial Ganga (also called Kutilä) became the mythical image.   Her sister Ragini, the “red”, Dawn or Twilight,  had been her fellow prisoner.   Her figure, of indistinct contour in this myth, became merged with the Pleiades,  the Krttikas,  stars fixed in the firmament —  the Mountain —  becoming visible at the waning of the red evening twilight.

“Though liberated from the rock or Mountain, neither of these two daughters of Parvata was deemed adequate in her austerities to qualify as the future, potential mother of Siva’s son (the slayer of the demon Taraka)  although in the mythical universe of Siva,  Ganga as well as the Krttikas (Pleiades) cooperated in the birth of Siva’s son Skanda.

“The bond that was to be forged between Siva and Pãrvatï links the Mountain — a figure of the precosmic state as imaged in the myth of Indra – with the cosmic presence of Siva.   The third and youngest daughter of Lord Parvata was Pãrvatï  the bride-to-be of Siva.

“Within creation itself, and in later Indian myth, the Mountain was seen rising from the centre of the world into the regions where the gods are at home.   Mount Meru, the cosmic mountain, carried the hierarchy of beings.   Under the name of one of its peaks as cosmic axis, Mount Mandara functioned in the Churning of the Ocean.

Dhaulagiri 2, 1950

Dhaulagiri 2, 1950 – photo by Gaston Rebuffat

“The Mountain in the cosmos of Indian myth was the centre of that cosmos.  On its heights in heaven dwelled the great gods,  in cities, palaces and caves,  enlivened by the presence of lesser celestials who moved about at will or rested on its slopes.   Siva dwelled in Kailasa and also favoured Mount Mandara.   These mythic sites on high, envisioned from the earth,  were assigned to the north,  to the Himalayan altitudes.   Cosmically and symbolically, the north signified the region of the pole star.   Mythically, the Himalayan region was its proxy on earth.

“The King of these mountains was Parvata.   Parvata-rãja brought to his anthropomorphic representation his precosmic past.   From him issued Ganga the celestial river whose other name is Kutilä – who flooded the heaven of Brahma.   Thence she flowed on earth, vivifying and bringing into this world her significance from before creation.   When Parvata was forced open and had to let the flowing light from beyond into the world of man from the uncharted regions of transcendency – the inviolate and inexhaustible plenum – Parvata’s eldest daughter the twilight or Dawn (the Father’s Daughter) merged with the Krttikas (Pleiades, or seven celestial Sages).   It is natural that a daughter of the Mountain should merge with the Pleiades constellation, for in creation the Mountain had its cosmic figure as the night sky,  where the light from beyond was seen shining forth in the shape of stars.

Ganga & sage

Ganga & sage

“Ganga, the elder daughter of Parvata the Mountain,  from whose stony dome of ancient heaven in the world of later myth she flooded the heaven of Brahma,  was to occupy the highest position on Siva’s body.   For a long while he held her captive in his hair on her precipitous descent from heaven.   Had Siva not supported her on his mighty head, she would have crashed down to earth,  shattered it,  and flown into the netherworld.   He sheltered her in the matted skeins of his hair, and let her flow on to fulfill her mission,  flowing in heaven,  on earth, and the netherworld,  thrice herself.   She came from the apex of heaven to the moon, and flooded the creative heaven of Brahma.   She came down from heaven into the netherworld in order to redeem sixty thousand ruthless sons of King Sagara. …   …

Sacred India Tarot 14 - Mother Ganga

Sacred India Tarot 14 – Mother Ganga

“… To prevent the earth being split by the impact of her fall, Siva caught the turbulent Ganga like a garland of pearls on his forehead.   She who had thought by raging whirlpools to press Siva down into the netherworld could not find an outlet from the meshes of his hair, and floated on them like a flower.   She at last reached the earth.  Her waters flooded the ashes of the sons of Sagara,  flowed into the seas and filled the ocean.

“Impetuous Ganga, “who was as beautiful as the rays of the moon”, not having been found capable by Brahma to bear the seed of Siva,  insisted she was capable,  that she would make the head of Siva bow down by her austerities.   Brahma cursed her to become all water, and she inundated Brahma’s heaven.   Though she wanted to bear Siva’s son, she resented her initial humiliation.  She wanted to show herself superior to Siva, who had the power to support her on his head and imprison her in his hair.   She was violent in her turbulence.   She would crush Siva so that pieces of his bones, like small bits of conch shells, would be mixed with her water, and Nandin would have to search for them.   She was intensely desirous of Siva, determined to hold him within her aquaeous body, having broken him up all together.   But he caught and held her in his hair.   There, he carried her on his head like an ornament, or let her glide like a mermaid along the waves of his hair when he danced.   “As beautiful as the rays of the moon”, she found herself close to the crescent moon that graced Siva’s brow.   Its thin sickle showed it to be waning, for the gods had drunk its Soma nectar.   Ganga, released from Siva’s hair, found her way to the sons of Sagara, dead and burned to ashes.   She purified them by her water, and they ascended to heaven.   Death associations decorate Siva’s head.

“This mission the sacred river Ganges fulfills to this day.   Ganga went through all the levels of the cosmos and of inner experience.   Wanting to bear Siva’s son, she also wanted to crush Siva.   Fierce and proud, this river goddess fulfilled her mission when first she flooded with her waves the ashes of the Sagara sons.  From that time on her work never ceased.   The water of the sacred river Ganges brings release to the dying who seek it, and she brings joy to the living.

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Sacred India Tarot dark queen

“Pãrvatï, the youngest daughter of the Mountain and of the Woman Menä – whose name is shared by Apsaras, seductive nymphs arisen from the spray of the cosmic ocean at its churning – from before her birth was destined for the surpassing task, beyond her control,  which her sisters could not fulfill by themselves :  to become the mother of Siva’s son.   For this purpose, the goddess Night,  her starry eyes closed,  had entered Menä’s womb and infused night’s darkness into the embryo.   She enveloped the embryo until birh.   The goddess Night painted in Menä’s womb the embryo with her darkness (tamas).

“In this way, the Great Goddess – Siva’s earlier consort Sati – cooperated with Brahma and entered her second incarnation, now as the daughter of the Mountain and Menä    Only a supergod born of Siva would be able to destroy the demon Taraka.   Pãrvatï was a full incarnation of the Great Goddess –  who had previously been incarnated in Sati, to win the love of Siva.   Now she fixed herself in the mind of Lord Mountain when he made love with Menä.   She had taken this form in answer to the prayer of the gods that she again become the wife of Siva.   The Great Goddess, the eternal prakrti*, remembered herself as his first wife Sati,  who had cast off her body in anger at her father Daksa’s disrespect for Siva.   Before her yoga fire engulfed her however, Sati had told Daksa that she could be found at any time,  any place,  in every being;  there was nothing in the universe in which she could not be found.


* Prakrti —  Causal matter — subtle substratum of the molecular and mental universe — sakti

“Yet Siva could not find her, or peace anywhere.   He made a garland of her bones.  Like one who was not a god, he wailed aloud; like a lover disordered by the pain of separation.   Although the Supreme Lord by his power of illusion had taken upon himself madness and pain, yet he is really unaltered, undistressed and unconquered.  Through any change in form whatever, he is untainted by maya.   What use has he for love and delusion?

effigy

“In the meantime, the demon Taraka oppressed the gods,  laid waste the celestial world, and invaded the sky-high mountain.   No one, no god, had been able to subdue Taraka (demon of the reactive mind) for he was a great ascetic, and thus had won the boon from Brahma:  Taraka would be defeated by an infant seven days old;  but his slayer was not yet born.   The slayer of Taraka was to be born as Siva’s son.

“In due course, the Great Goddess as Pãrvatï was born from Menä, and cried like any newborn child.   Although the little girl played with balls and dolls, the knowledge of her previous birth soon came to her.   She had privileges of birth similar to those of Sati, together with all the knowledge of the world of the gods (who acted like human beings)  which Sati had not acquired in her short life.   Her family lineage however was different from that of Sati’s.   Daksa was a son of Brahma the Creator, whereas Parvata’s original state lay far back,  before the rule of the gods began,  and before the Asuras,  the Titans,  had become demons.

“One feature that these two incarnations of the Great Goddess had in common was the darkness in their complexion,  which they largely owed to the goddess Night,  whose name Sati’s mother had borne,  and who in person, had entered Menä’s womb.   On her father’s side, Pãrvatï was heir to the hardness of the Mountain ;  she inherited the firmness of the rock.  This was not any rock, not even the rock of ages,  but that all-embracing rock which, in the myth of Indra, (before Siva’s Vedic aeon as Rudra, the Wild Archer) had held within it the cosmos-to-be.  This possessive Mountain had kept within itself the flowing light of the godhead.   When the Mountain was shattered by Indra, the sun’s rays and the flowing rivers were set free.

“According to Brahma’s plan, Pãrvatï would practice austerities in order to be united with Siva in marriage;  the conjoint energies would be formidable.  Even so, the destruction of the demon Taraka seemed improbable.   Their conjoint tapas had to be made even stronger.   To this purpose, the Goddess Night was to interrupt their love-making by a quarrel between them.  Siva would chide Pãrvatï’s dark colour in jest.   Pãrvatï would be annoyed and leave him to perform austerities in order to rid herself of her darkness.   Siva too would practice tapas.  After this interruption, heightening their energies and desire, the son born of their union would destroy the demon.

“Thus Brahma instructed the goddess Night to work on their increase of sexual power by two means:  tapas or interruption, and quarrel.  His concern was now not to create mortals, but the survival and creativity of the gods.   In the plan of Brahma, the asceticism of the gods was meant to be subservient to their role as the future parents of the son who would save the world.   A new god was needed, more powerful than Taraka,  more powerful than any god.   He did not yet exist, and could be born only from the union of Siva and Pãrvatï – a supergod to defeat an invincible demon.”

Extracts from The Presence of Siva by Stella Kramrisch
published by Princeton University

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annika detail 2 copy

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The Birth of Skanda:  Part One
A Story from the Rudrasamhita in the Siva Purana (Excerpts, as abridged and published in Self Enquiry December 2000)   The Puranas are of more recent vintage than the Vedas and Upanishads. They record the cosmology of the gods as it impinged on human history.

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“ONCE UPON a time, O sage,  a monstrous demon ravaged the Universe from end to end.  His name was “Taraka or “Tarakasura”, meaning “hyper-reactive mind”,  and he was the unconquered King of the Triple World.  The gods were powerless to prevent his arrogance and ambition, for this reason:  by concentrating the power of his thought through penance and austerities, he had forced Brahma the Creator himself to promise him any boon that he should demand.

sages telling

“These austerities included the following:   (1) He stood on one foot, holding the other and both hands up towards heaven,  with his eyes fixed on the sun.   (2)  He stood on one great toe.   (3) He took only water as sustenance, and lived similarly on air.   (4) He had himself successively drowned in water,  and buried in earth and consumed by fire,  but continued his devotions.  (5)  He stood on his head.   (6) He hung on a tree by his hands.   (7)  He bore the weight of his body on one hand.  (8) He hung on a tree with his head downwards.

“Such merit was irresistible, O Sage!.   Indra and a host of demi-gods, alarmed lest their sovereignty be usurped through the potency of this penance, besieged Brahma for consolation.   Brahma told them that although unable to resist such sadhana and austerities, he would,  after rewarding it with the boon demanded,  devise a method of rendering it ultimately inoffensive to them.

“What was Taraka’s demand?  It was this:  He should be unrivalled in strength.   No hand should slay him but that of a son of Lord Siva.   Everyone knew that Siva the ascetic had not the slightest interest in procreation.   For some aeons, the worlds endured and groaned with Asuric chaos.   The Sun in dread gave no heat, and the Moon in terror remained always at full.    The Winds blew as he dictated; in short,  Taraka usurped the entire management of the Universe.

Sacred India Tarot 4 of lotuses version 1

“Every divine ingenuity was taxed, to arrange the marriage whence should arise the deliverer of the world, because Siva could not be influenced with the passion of love.  At length, Indra persuaded Kama, the deity of Lust,  to lie in ambush,  and contrived that Parvati, the Daughter of the Himalayas, should be seen by the yogic Siva while engaged in the amiable and graceful act of gathering flowers, wherewith to decorate His image.   Kama settled himself in the bushes, accompanied by his wife Ratti (Desire) and his bosom friend Vasantu (the Spring)  and, taking careful aim, launched an arrow straight into Siva’s third Eye.

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Sacred India Tarot, 5 of Lotuses

“O Sage!   The deity, enraged at having his devotions interrupted, reduced Kama to ashes by a beam of fire from that same organ; and a wonderfully loud sound arose, covering the whole firmament.   Parvati was terrified, and returned into the Himalayas, along with her maids.  There she dwelt in deep distress, remembering the various gestures and movements of Siva, and muttering to herself ever and anon – “Siva,  Siva.   Fie upon my beauty.   Fie on my birth and activity.”

“Whereupon, Parvati returned to the grove where Lord Siva had performed penance, built an altar, cleaned the ground, and embarked on a sadhana of her own.   In the summer she kept a perpetually blazing fire all round, and remaining within, continued to mutter His name.   In the rainy season she sat on the bare rock and let herself be drenched.   During the winter, and in snowfall,  and at night,  she remained partly submerged in water,  observing fast.   She bore every extreme of Nature with equanimity; and, clad in barks of trees, wearing matted hair,  and eager in the meditation of Siva,  she impressed and surpassed even sages.

Parvati pestered - detail

“Thus passed three thousand years.   Through her penance, trees bore fruit,  flowers of variegated colour blossomed there,  lions and cows prone to amorous passions, ceased to harass one another, cats and mice became friends, and the entire forest became comparable to Siva’s abode on Mount Kailas.

“During this epoque, her father,  the Lord Himalaya visited her and tried to persuade his dear daughter not to exhaust herself.   Of what avail was Siva, by whom Kama had been reduced to ashes?   Why try to catch the moon in the sky?    Come home!    But she replied,  ‘O father, O mother, O kinsmen,  with my penance alone here itself,  I shall bring Him who burnt Kama and the mountainous forest.   He is favourably disposed to His devotees.   All of you please go to your abodes.   You need not be anxious over this.’    And her family returned to geological time, praising her.

“By now, as a result of her penance,  the Universe itself was becoming scorched.   The gods conferred with Vishnu, and although very nervous,  approached Siva themselves, to inform him of what was going on.   They found Him in His cave, effulgent and seated in the yogic posture.  Vishnu respectfully aroused Him from His trance and told Him.  ‘O Lord Siva, the demon Taraka will be killed only by your Self-begotten son,  and not otherwise.    Ponder this, and take pity on us.   Obeisance, O great Lord,  to you.   O Lord, redeem the gods from the misery brought about by Taraka.   Hence, O Lord Siva, Parvati shall be accepted by you and grasped with your right hand.  Accept her hand as offered in marriage by the Lord of the Mountains.  She is full of noble attributes.’

goddess driving tritons, 1957

goddess driving tritons, 1957

“Siva replied,  ‘If goddess Parvati, the most beautiful lady, were to be accepted by me, she will resuscitate Kama on account of the marriage.  Then all the gods, sages and ascetics will become lusty and incompetent in the great path of Yoga.  A great favour to the gods was done by me, when Kama was burnt.   Everyone’s meditation used to be spoiled by this stubborn archer.   Kama leads to hell, lust to anger,  anger to delusion, and delusion destroys penance.   Anger and lust shall be eschewed by you, the best of gods.   My words shall be heeded by you all, and not otherwise.’    Whereupon, He entered into His own features,  and He,  the Lord of great enjoyment and protection,  became engrossed in  supreme bliss.

SITA Siva ace

“The gods in dismay, petitioned Siva’s steward,  the Bull Nandin – ‘What shall we do now?  Siva has become detached and has gone on meditation.’  Nandin advised them to eulogise Him with respect and piteous request, and to appeal to His compassion.   They all cried so loudly, that He,  the great Lord,  ceased His meditation,  due to His fondness for them,  and asked them what they wanted.   The whole tale came out.    And He laughed, and replied, in brief:   ‘Marriage is not a proper thing for men.   Marriage is a great fetter.  Anyone bound with nooses of iron and timber can secure release, but one bound with nooses of women never frees himself.   Although I know and realise this, although I have the wisdom,  yet I shall accede to your request and make it fruitful;  for I am definitely subservient to my devotees.   Hence, I may do anything.   I am known all over the three worlds as one who performs ill-fitting things.   What is the use of talking?   I know the sufferings you undergo from the demon Taraka.  I shall remove them.  Although I am not interested at all in dalliance, I shall marry Parvati for begetting a son.   Off you go, all of you, to your respective abodes, and be without fear.   I shall achieve your task.   Have no anxiety.’

“When Brahma, Vishnu and the sages had all gone, Siva meditated upon His own soul stationed in Himself as Atman, free from illusion and obsessions.  Thus He became aware of Parvati’s state, and wondered at that.   It distracted Him from contemplation.   A deity subservient to His devotees cannot be otherwise.   He summoned the Seven Celestial Sages,  Vasishta and others,  and commissioned them to go to the Daughter of the Himalayas and test her resolve.

more sages

“Seven wise, sweet and holy men appeared in Parvati’s grove by the bank of the river, and enchanted her with their discourse.   They also told her that He for whose sake she was performing this elaborate sadhana was a perpetually indifferent person of no emotional disturbance, an enemy to innocent lust,  that he had an inauspicious body, and no shame, home or pedigree, was naked and ill-featured, and only associated with ghosts, goblins and corpses – in short,  a rogue and a ne’er-do-well who had led all her dedication astray …

To Be Continued

crows and flower

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Sacred India Tarot 6 of Lotuses - Parvati begins her spiritual practice

Sacred India Tarot 6 of Lotuses – Parvati begins her spiritual practice

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Correspondence October 2004:  

“Dear Jane,
“Herewith our feedback on Lotus 6.   Regards, Gautam.”

“Dear Gautam,
“this card is tremendous and of course the serpent of the Kundalini is active.  The sheer power generated from tapasya is conveyed very well.  Jane should be left in peace as she has hit a rare vein of connection with Purusha and Prakriti.

“In fact, given how she seems connected to Siva at the moment, perhaps she should take a shot at the major arcana World card again – a great dancing Nataraja in a cosmic outer-space background.  This especially so as Ardhanariswara is going to be covered in this suit, and we can bring The Fool (Rudra Siva) to completion as Nataraja. 

“There are a few representations of the tapasya of Parvati in south Indian temples, but nothing like this.    With regard, Rohit.”

Sacred India Tarot Rudra

Sacred India Tarot Rudra

Sacred India Tarot Natarajan

Sacred India Tarot Natarajan

Early Nataraja

Early Nataraja

naga serpent gods

naga serpent gods

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For other Sacred India Tarot posts, look under Recent Posts,
or in the Category, or in Archive of All Posts in the title bar.

Rohit Arya

Rohit Arya is an Author, Yogi and Polymath. He has written the first book on Vaastu to be published in the West, {translated into five languages} the first book on tarot to be published in India, co-authored a book on fire sacrifice, and is the creator of The Sacred India Tarot {82 card deck and book}. He has also written A Gathering of Gods. He is  a corporate trainer, a mythologist and vibrant speaker as well as an arts critic and cultural commentator. Rohit is also a Lineage Master in the Eight Spiritual Breaths system of Yoga. 

Earlier posts about the deck, including the first 15 Major Arcana archives are in http://aryayogi.wordpress.com   The deck is copyrighted (c) 2011 to the publishers, Yogi Impressions Books pvt, and available also on Amazon and internationally.

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Jane Adams

My adventure invites fellow travellers.  I am a poet, an artist and a seer.  I welcome conversation among the PHILO SOFIA, the lovers of wisdom.

This blog is  a vehicle to promote also my published work – The Sacred India Tarot (with Rohit Arya, Yogi Impressions Books) and The Dreamer in the Dream – a collection of short stories (0 Books). Watch this space.

All art and creative writing in this blog is copyright © Janeadamsart 2012. May not be used for commercial purposes. May be used and shared for non-commercial means with credit to Jane Adams and a link to the web address https://janeadamsart.wordpress.com/