Vāgāmbhṛṇī Vilāsaṃ- Introduction

I Bow Down in the Lotus feets of Sri Bhaskararaya and in the feets of Sri Lalita Parameshwari🌺

Introduction

Devi Sukta occurs in Rigved 10.125 and Atharvaved 4.30 

Its Ṛṣī is Brahmvādinī,, Śrī Vagāṃbhṛṇī and Devtā is Vāk and thats why its called Vāk Sūkta. 

Its Very Deeply coded Sūkta so here i am trying to give an explaination of Ṛgvedokta Devī Sūktam. 

But questioners are everywhere who can ask for proof of it being dedicated to Adiśaktī

Objection:- wait wait, its dedicated to Vāk, not to Adiparashakti Lalita

Answer:- Vāk is Śākśāt Ādiparāśaktī, 

Sūta Samhītā 4.49.59 says:-

वागुद्भुता पराशक्तिर्या चिद्रपा पराभिधा। वन्दे तामनिशं भक्त्या श्रीकण्ठार्धशरीरिणीम् ।

The Supreme Shakti, Devi of the form of Chit, arises as Speech, that is called Parā, I even Bow down in Devotion to That Shaktī who possess half Body of Śrīkaṇṭha Śiva

Nityaṣoḍaśikārṇav says:-

प्रणमामि महादेवीं मातृकां परमेश्वरीम् । कालहृल्लोहलोल्लोहकलानाशनकारिणीम् ॥ ११॥ 

I Bow down to the Greatest Goddess who is in the form of Alphabets and who stills the phenomenal distinctions arising in the vast wave of time.

In Lalita Sahstranaam, Devi is called 'Parā' 'Paśyantī'  'Vaikharī' these are nothing but 3 of the 4 States of Speech, viz Madhyamā, Vaikharī, Paśyantī and Parā.

Lets Go in Detail, Śrī  Śrī Bhāskararāy explained:-

कालवशात्कर्मणां परिपाके सति विनश्यदवस्थः परिपाकप्रागभावो विचिकीत्युच्यते। ततः परिपाकक्षणे मायावृत्तिरुत्पद्यते तादृशं परिपक्वकर्माकारपरिगणितमायाविशिष्टं ब्रह्माव्यक्तपदवाच्यम्। अत एव तस्योत्पत्तिरपि स्मर्यते- तस्मादव्यक्तमुत्पन्नं त्रिगुणं द्विजसत्तमेति । स एव जगदङ्कुरकन्दरूपत्वात्कारणबिन्दुपदेन व्यवह्रियते।

At the moment of ripeness, when the modification of Māyā appears, Brahman, endowed with Māyā in the form of ripened actions, is called Avyakta (unmanifested). Hence creation is attributed in the Smrtis to the Avyakta : “O best of twice-born, from that is sprung the Avyakta with the three qualities.” That (Avyakta), as it is the sprouting root of the universe, is termed as the Kāraṇabindu (the cause dot).

Simple meaning is, Brahman endowed with Māyā(of Ripened Actions) is called Avyakta and this alone is Kāraṇbindu

Now Śrīmad Āchārya further explained:-  

अस्माच्च कारणबिन्दोः सकाशात्क्रमेण कार्यबिन्दुस्ततोनादस्ततो बीजमिति त्रयमुत्पन्नम्।

From this Kāraṇabindu proceeds in order the Kāryabindu (effect dot). From the latter Nāda (sound); thence the Bīja; thus the three came into being.

Their Levels of Their manifestations, so They said:- 

एते च कारणबिन्द्वादयश्चत्वारोऽधिदैवतमव्यक्तेश्वरहिरण्यगर्भविराट्स् वरूपाः शान्तवामाज्येष्ठारौद्रीरूपा अम्बिकेच्छाज्ञानक्रियारूपाश्च । अधिभूतं तु कामरूपपूर्णगिरिजालन्धरोड्याणपीठरूपा इति तु नित्याहृदये स्पष्टम्। अध्यात्मं तु कारणबिन्दुः शक्तिपिण्डकुण्डल्यादिशब्दवाच्यो मूलाधारस्थः शक्तिः कुण्डलिनीति विश्वजननव्यापारबद्धोद्यमां ज्ञात्वेत्थं न पुनर्विशन्ति जननीगर्भेऽर्भकत्वं नराः।

As said in Śrī Yoginī Hṛdaya

These four, viz Kāraṇ, Bindu, Nāda, Bīja in their divine aspect (Adidaivata) are Avyakta. Isvara, Hiranyagarbha, and Virāt, also the four Slaktis, viz., S'āntā, Vāmā, Jyesthā and Raudrī, and also, Ambikā, Icchā, Jñāna, and Kriyā. In the elemental aspect (Adhibhūta) these are the four seats, viz., Kāmarūpa, Pūrņagiri, Jālandhara, and Oddyāna. 

In the bodily aspects (Adhyātma) the Kāraṇabindu resides in the Mūlādhāra and is known by the words as Kundalini

Objection:- You are Just trying to confuse me in your words, How its related to Speech? 

Answer:- Listen.. our Āchārya further explained when this Kāraṇbindu Rupā Kuṇḍalinī sprouts to form the three(bindu nada bija) its called Shabdbrahman.

Now,

कारणबिन्द्वात्मकमभिव्यक्तं शब्दब्रह्म स्वप्रतिष्ठतया निष्पन्दं तदेव च परावागित्युच्यते। 

That S'abdabrahman which is in the Kāraṇabindu, when it is manifested, remaining motionless in its own place, is called Parā speech.

अथ तदेव नाभिपर्यन्तमागच्छता तेन पवनेनाभिव्यक्तं विमर्शरूपेण मनसा युक्तं सामान्यस्पन्दप्रकाशरूपकार्यबिन्दुमयं सत्पश्यन्तीवागुच्यते।

The same (S'abdabrahman), produced by the same air proceeding as far as the navel, joined with the reasoning intellect, (Manas) possessing the nature of the manifested Kāryabindu with simple motion (Bāmāngaspanda) is, named Pasyanti speech.

अथ तदेव शब्दब्रह्म तेनैव वायुना हृदयपर्यन्तमभिव्यज्यमानं निश्चयात्मिकया बुद्धया युक्तं विशेषस्पन्दप्रकाशरूपनादमयं सन्मध्यमावागित्युच्यते।

Next the same S'abdabrahman, produced by the same air proceeding as far as the heart, joined with the determining understanding (Buddhi), in the manifested Nāda, endowed with special motion (Viseşaspanda) is called Madhyamā speech.

अथ तदेव वदनपर्यन्तं तेनैव वायुना कण्ठादिस्थानेष्वभिव्यज्यमानमकारादिवर्णरूपपरं श्रोत्रग्रहणयोग्यस्पष्टतरप्रकाशरूपबीजात्मक सद्वैखरीवागुच्यते ।

Next the same (S'abdabrahman),  same air, proceeding as far as the mouth, developed in the throat, etc., in the form of articulation, capable of being heard by the ears of others' possessing the nature of the manifested Bīja, with the universal motion (Spastatara) is called Vaikhari speech. 

Its quite difficult to understand, But the whole Essence is

“That (sound) which first arises in the Mülādhāra is called Parā; next the Pasyanti ; next when it goes as far as the heart and is joined to the understanding (Buddhi) it is called Maddhyamā; and the full manifestation is Vaikhari" 

So, its Kāraṇbindu Kuṇḍalinī, alone which Rises as these forms of speech.

Objection:- Yet it doesnt confirm that its Lalitā, it can be other Śaktī

Answer:-  it also occurs in Devyātharvaśirās which is a sole proof of it being dedicated to Devī Lalitā Tripurasundari, 

Objection:- why it do not tell us directly like other hyms do.

Answer:- Śvetāśwatar Upaniṣad 5.6 says:-

तद् वेदगुह्योपनिषत्सु गूढं
That God, is hidden in Vedas and Upanisads

Objection:- but there is no base of it being dedicated to her, nor there is any use of it in Śaktism

Answer:- Devī Sūkta is also recited after completion of Saptaśatī, giving it a ritualistic bases too

Objection:- they are rituals only, it do not confirm that it is dedicated to Śivapatnī Adiparāśaktī

Answer:- listen,, In the Sūkta itself Devī said "I stretch the Bow of Rudra" here Rudra is Pīnākhasta Lord Śiva only so she is His  Śakti which really bend it. 

Shatapath Brahman 10.6.5.4 also says:- 

He desired, 'May a second self be produced for me.' By his mind he entered into union with speech,

Here also Purush United with Speech(Shakti) and then creation proceeded.. the core Shakta/ Shaiva philosophy

Objection:- why she do so? 

Answer:- Sukta itself says ''for killing the haters of Brahman'' 

See Atharvaved 15.1.4-8 also says:-

He grew, he became great, he became Mahadeva.He gained the lordship of the Gods. He became Ishana. He became Eka Vratya. He held a bow, even that Bow of Indra. His belly is dark-blue, his back is red( Nila Lohitam) . With dark-blue he envelops a detested rival, with red he pierces the man who hates him: so the theologians say."

So here its confirmed that the one who stretch the bow is Parameśwarī 

Objection:- then it seems its mainly for a male diety.

Answer:- not so, Devī in the Sukta says 'i am the Queen', there can not be male Queen

Objection:- the Queen may refer to Ṛṣikā herself as she says 'I am Queen'

Answer:- if that is so, then it will break the Apuruśeya nature of Vedas, which is impossible. Vedas are Eternal they were present even before the creation of Ṛṣikā. So a Vedic Verse can neither be created nor be modified by any Ṛṣī they Are Śabda Pramāṇ

So, its by all these Pramāṇs it can be concluded that this Sūkta refers to Brahmashakti who is Śivapatnī in this Sūkta, 

Further in the core explaination we will see its connection with Śrīyantra.

🌺Auṃ Namastripiraiva Hrīṃ🌺