Guest guest Posted June 12, 2002 Report Share Posted June 12, 2002 Having offered a bit of background on the meaning of the Mantra, HRIM, let me now step aside and let Bhuvaneshvari Herself discuss it with you directly. Here are Her teachings as to the meaning and recitation of HRIM, as set out in the Devi Gita: 4.41. Before obtaining the final absorption [samadhi, Yoga], one should contemplate within one's self the triad of letters known as the Sacred Syllable of the Goddess [Devi-Pranava], for the sake of meditating on the two meanings of the Mantra [i.e., pertaining to the devotee's body (Microcosm), and pertaining to the Universe (Macrocosm)]. 4.42. The letter H is the Gross Body, the letter R is the Subtle Body, the letter I is the Causal Body [the final M is silent, denoting nasalization, so the Goddess does not mention it separately]. The whole sound HRIM is I Myself as the Transcendent Fourth [i.e., Brahman]. 4.43. In this manner, recognizing sequentially the triadic elements of the seed [bija] mantra contained within the comprehensive whole, the wise person should reflect on the identity of the whole and the parts. 4.44. Prior to the moment of total absorption, while concentrating earnestly in this [the above] manner, with the eyes closed, one should then meditate upon Me, the Goddess, Ruler of the Universe [literally, Bhuvaneshvari]. 4.45. One should equalize the inhalations and exhalations flowing through the nose [i.e., engage in Pranayama], being unaffected by sensual desires, without faults, free from jealousy. 4.46. With sincere devotion, with the silent void of the heart, one should dissolve the "All-pervading" gross aspect of the Self that is the letter H into the letter R. 4.47. One should dissolve the "Luminous" subtle aspect of the spirit that is the letter R into the letter I. One should dissolve the "Intelligent" causal aspect of the Self that is the letter I into the sound HRIM. 4.48. It transcends the distinction of "name" and "named," beyond all dualities. It is whole, infinite being, consciousness, and bliss. One should meditate on that Reality within the flaming light of Consciousness. 4.49. By this meditation, the noble person will perceive Me directly and then merge into My Essence, since we two are One. 4.50. By practicing this Yoga, one realizes Me as the Supreme Self. In that instant, ignorance and its effects all perish. Aum Bhuvaneshvaryai Namahe Aum Maatangyai Namahe Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 13, 2002 Report Share Posted June 13, 2002 THANK YOU VERY MUCH FOR THIS INFORMATIVE POST. In case of Sridevi, we also speak of Panchapranavas. These have to be used in all invocations of Sridevi. Tritari and Chaturdari Bijams are most used in Srividya worship. Though contorversy still continues if Vedic pranava is at all necessary? Same is discussed in tantras with respect to Navarna Chandi mantra. Some state that the mantra ne more remains Navakshari after the addition of Pranava. Some however insist quote that Hrim denotes prakriti pranava or Saguna Brahma, and Aum, Nirguna brahman, though i think this is not completely true. Can some one tell us all more about this? Anyway, I have been using Chaturdari in my Srividya navavarava as well as for Lalita Sahasranama Archana. This is what my Guru and the Acharyas of Sringeri Sharada peetham (Chandrashekara bharati and Abhinava Vidyatirtha Mahaswamigal) have taught me. My beloved Guru Chidanandanatha also included Aum and made use of Chaturdari in pooja and parayana. But still, many oppose this. However, Mahasodashi has Aum included in it and how can one debate its necessity there? Also Damara and Brihannela tantras clearly quote : Without the utterance of Pranava (Om) in the beginning and conclusion of pooja and parayana, efforts go waste. Also, the Udaata Om is permitted to be pronounced only by the First three varnas. The fourth Varna is given Aum ( the fourtheenth vowel in sanskrit alphabet) as their pranava. Sri Mahatripurasundari Sameta Sri Chandramouleshwara ParabrahmaNe Namah! , "devi_bhakta" <devi_bhakta> wrote: > Having offered a bit of background on the meaning of the Mantra, > HRIM, let me now step aside and let Bhuvaneshvari Herself discuss it > with you directly. Here are Her teachings as to the meaning and > recitation of HRIM, as set out in the Devi Gita: > > 4.41. Before obtaining the final absorption [samadhi, Yoga], one > should contemplate within one's self the triad of letters known as > the Sacred Syllable of the Goddess [Devi-Pranava], for the sake of > meditating on the two meanings of the Mantra [i.e., pertaining to the > devotee's body (Microcosm), and pertaining to the Universe > (Macrocosm)]. > > 4.42. The letter H is the Gross Body, the letter R is the Subtle > Body, the letter I is the Causal Body [the final M is silent, > denoting nasalization, so the Goddess does not mention it > separately]. The whole sound HRIM is I Myself as the Transcendent > Fourth [i.e., Brahman]. > > 4.43. In this manner, recognizing sequentially the triadic elements > of the seed [bija] mantra contained within the comprehensive whole, > the wise person should reflect on the identity of the whole and the > parts. > > 4.44. Prior to the moment of total absorption, while concentrating > earnestly in this [the above] manner, with the eyes closed, one > should then meditate upon Me, the Goddess, Ruler of the Universe > [literally, Bhuvaneshvari]. > > 4.45. One should equalize the inhalations and exhalations flowing > through the nose [i.e., engage in Pranayama], being unaffected by > sensual desires, without faults, free from jealousy. > > 4.46. With sincere devotion, with the silent void of the heart, one > should dissolve the "All-pervading" gross aspect of the Self that is > the letter H into the letter R. > > 4.47. One should dissolve the "Luminous" subtle aspect of the spirit > that is the letter R into the letter I. One should dissolve > the "Intelligent" causal aspect of the Self that is the letter I into > the sound HRIM. > > 4.48. It transcends the distinction of "name" and "named," beyond all > dualities. It is whole, infinite being, consciousness, and bliss. One > should meditate on that Reality within the flaming light of > Consciousness. > > 4.49. By this meditation, the noble person will perceive Me directly > and then merge into My Essence, since we two are One. > > 4.50. By practicing this Yoga, one realizes Me as the Supreme Self. > In that instant, ignorance and its effects all perish. > > Aum Bhuvaneshvaryai Namahe > > Aum Maatangyai Namahe Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 13, 2002 Report Share Posted June 13, 2002 Before going into the subject under discussion, may i first pray that there be no personal attacks on any one or anything? Sivanandaji Maharaj was a great saint. His sayings can be quoted with authority. The whole shaaktha tantras are full of quotations. without quotations the tantras will become illegible. Seeking becomes fruitful when it reaches its logical conclusion. Seeking by itself is not the end. Now on Shaaktha Pranava, according to Kaulachara as propounded by Parasurama the adi Guru of shaakthas, the shaaktha pranava is "Aim Hreem Shreem". That is what i follow. It is called the thrithaari. Parasurama says in his kalpasootra "Thrithaareem sarwathra yojayeth.". Love Kochu devi_bhakta <devi_bhakta wrote: Having offered a bit of background on the meaning of the Mantra, HRIM, let me now step aside and let Bhuvaneshvari Herself discuss it with you directly. Here are Her teachings as to the meaning and recitation of HRIM, as set out in the Devi Gita: 4.41. Before obtaining the final absorption [samadhi, Yoga], one should contemplate within one's self the triad of letters known as the Sacred Syllable of the Goddess [Devi-Pranava], for the sake of meditating on the two meanings of the Mantra [i.e., pertaining to the devotee's body (Microcosm), and pertaining to the Universe (Macrocosm)]. 4.42. The letter H is the Gross Body, the letter R is the Subtle Body, the letter I is the Causal Body [the final M is silent, denoting nasalization, so the Goddess does not mention it separately]. The whole sound HRIM is I Myself as the Transcendent Fourth [i.e., Brahman]. 4.43. In this manner, recognizing sequentially the triadic elements of the seed [bija] mantra contained within the comprehensive whole, the wise person should reflect on the identity of the whole and the parts. 4.44. Prior to the moment of total absorption, while concentrating earnestly in this [the above] manner, with the eyes closed, one should then meditate upon Me, the Goddess, Ruler of the Universe [literally, Bhuvaneshvari]. 4.45. One should equalize the inhalations and exhalations flowing through the nose [i.e., engage in Pranayama], being unaffected by sensual desires, without faults, free from jealousy. 4.46. With sincere devotion, with the silent void of the heart, one should dissolve the "All-pervading" gross aspect of the Self that is the letter H into the letter R. 4.47. One should dissolve the "Luminous" subtle aspect of the spirit that is the letter R into the letter I. One should dissolve the "Intelligent" causal aspect of the Self that is the letter I into the sound HRIM. 4.48. It transcends the distinction of "name" and "named," beyond all dualities. It is whole, infinite being, consciousness, and bliss. One should meditate on that Reality within the flaming light of Consciousness. 4.49. By this meditation, the noble person will perceive Me directly and then merge into My Essence, since we two are One. 4.50. By practicing this Yoga, one realizes Me as the Supreme Self. In that instant, ignorance and its effects all perish. Aum Bhuvaneshvaryai Namahe Aum Maatangyai Namahe shakti_sadhnaa Sign-up for Video Highlights of 2002 FIFA World Cup Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 13, 2002 Report Share Posted June 13, 2002 - yes, harsha i also enjoyed devi_bhakta's informative posts on 'Hrim' ! here is how important 'hrim' is in sri vidya upasana... Om Hrim Haum Namasivaya (Eyebrow Center) Om Srim Hrim Klim Glaum Gam Ganapataye Vara Varada Sarvajanam Me Vasamanaya Svaha (Base of Spine) Om Srim Hrim Klim Aim Saum Saravana Bhavaya Namah (Genital) Aim Hrim Klim Chamundayai Vichche (Navel) Klim Krishnaya Govindaya Gopijana Vallabhaya Svaha (Heart) Om Hrim Dram Dattatreya Hare Krishna Unmatta Ananda Dayaka Digambara Mune Balapishacha Jnana Sagara Dram Hrim Om (Neck) Aim Hrim Srim Aim Klim Souh Hamsah Sivah Soham Hasakaphrem Hasaksha- malavarayum Hsauh Sahakshamalavarayim Sahauh Svarupa Nirupana Hetave Svagurave Sri Annapurnamba Sahita Sri Amritananda Natha Sri Guru Sri Padukam Pujayami Tarpayami Namah (Top of Head) Aim Klim Sauh Sauh Klim Aim (108) Ka e i la Hrim / Ha sa ka ha la Hrim / Sa ka la Hrim (108) this is the importance of the mantra 'hrim' in sri vidya upasana... but in order to reap the full benefit of this mantra 'hrim' (bija akshara) we do need the formal initiation from a sri vidya guru! otherwise, we will be repeating it only like a a parrot without understanding the full meaning!! by the way, we should not dishonor the bird 'parrot' - for the parrot sits on meenakshi devi;s right shoulder and 'parrot' represents the vedas! also, parrot stands for guru sukadeva!!! love -- In , "harshanand_16" <harshanand_16> wrote: > THANK YOU VERY MUCH FOR THIS INFORMATIVE POST. > > In case of Sridevi, we also speak of Panchapranavas. These > have to be used in all invocations of Sridevi. Tritari and Chaturdari > Bijams are most used in Srividya worship. Though contorversy still > continues if Vedic pranava is at all necessary? Same is discussed in > tantras with respect to Navarna Chandi mantra. Some state that the > mantra ne more remains Navakshari after the addition of Pranava. Some > however insist quote that Hrim denotes prakriti pranava or Saguna > Brahma, and Aum, Nirguna brahman, though i think this is not > completely true. Can some one tell us all more about this? Anyway, I > have been using Chaturdari in my Srividya navavarava as well as for > Lalita Sahasranama Archana. This is what my Guru and the Acharyas of > Sringeri Sharada peetham (Chandrashekara bharati and Abhinava > Vidyatirtha Mahaswamigal) have taught me. My beloved Guru > Chidanandanatha also included Aum and made use of Chaturdari in pooja > and parayana. But still, many oppose this. However, Mahasodashi has > Aum included in it and how can one debate its necessity there? Also > Damara and Brihannela tantras clearly quote : Without the utterance > of Pranava (Om) in the beginning and conclusion of pooja and > parayana, efforts go waste. Also, the Udaata Om is permitted to be > pronounced only by the First three varnas. The fourth Varna is given > Aum ( the fourtheenth vowel in sanskrit alphabet) as their pranava. > > Sri Mahatripurasundari Sameta Sri Chandramouleshwara ParabrahmaNe > Namah! > > > , "devi_bhakta" <devi_bhakta> wrote: > > Having offered a bit of background on the meaning of the Mantra, > > HRIM, let me now step aside and let Bhuvaneshvari Herself discuss > it > > with you directly. Here are Her teachings as to the meaning and > > recitation of HRIM, as set out in the Devi Gita: > > > > 4.41. Before obtaining the final absorption [samadhi, Yoga], one > > should contemplate within one's self the triad of letters known as > > the Sacred Syllable of the Goddess [Devi-Pranava], for the sake of > > meditating on the two meanings of the Mantra [i.e., pertaining to > the > > devotee's body (Microcosm), and pertaining to the Universe > > (Macrocosm)]. > > > > 4.42. The letter H is the Gross Body, the letter R is the Subtle > > Body, the letter I is the Causal Body [the final M is silent, > > denoting nasalization, so the Goddess does not mention it > > separately]. The whole sound HRIM is I Myself as the Transcendent > > Fourth [i.e., Brahman]. > > > > 4.43. In this manner, recognizing sequentially the triadic elements > > of the seed [bija] mantra contained within the comprehensive whole, > > the wise person should reflect on the identity of the whole and the > > parts. > > > > 4.44. Prior to the moment of total absorption, while concentrating > > earnestly in this [the above] manner, with the eyes closed, one > > should then meditate upon Me, the Goddess, Ruler of the Universe > > [literally, Bhuvaneshvari]. > > > > 4.45. One should equalize the inhalations and exhalations flowing > > through the nose [i.e., engage in Pranayama], being unaffected by > > sensual desires, without faults, free from jealousy. > > > > 4.46. With sincere devotion, with the silent void of the heart, one > > should dissolve the "All-pervading" gross aspect of the Self that > is > > the letter H into the letter R. > > > > 4.47. One should dissolve the "Luminous" subtle aspect of the > spirit > > that is the letter R into the letter I. One should dissolve > > the "Intelligent" causal aspect of the Self that is the letter I > into > > the sound HRIM. > > > > 4.48. It transcends the distinction of "name" and "named," beyond > all > > dualities. It is whole, infinite being, consciousness, and bliss. > One > > should meditate on that Reality within the flaming light of > > Consciousness. > > > > 4.49. By this meditation, the noble person will perceive Me > directly > > and then merge into My Essence, since we two are One. > > > > 4.50. By practicing this Yoga, one realizes Me as the Supreme Self. > > In that instant, ignorance and its effects all perish. > > > > Aum Bhuvaneshvaryai Namahe > > > > Aum Maatangyai Namahe Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 14, 2002 Report Share Posted June 14, 2002 However the authority of Natananandanatha and also manuals like Saubhagya setu and some tantras like Mahanirvana cannot be ignored. Dakshinamurthy samhita also hints at Chaturtaaree. Also the greatest of Shaktas in recent times, Sri Sri Chidanandanatha uses Chaturtaaree. Anyway, the Acharyas of Sringeri and Kanchi have a last say in most spiritual matters, and the previous Acharya of Sringeri personally instructed me to use Aum. Also, Chintamani kalpa, composed by sage durvasa uses Chaturtaari. There are verses in Daatatreya samhita,( from which kalpasutras emerge)that support the use of Chaturtaree for the first Varna and the tritaree for the rest. Gurupadamekam sharanam! , sankara menon <kochu1tz> wrote: > > > Before going into the subject under discussion, may i first pray that there be no personal attacks on any one or anything? > > Sivanandaji Maharaj was a great saint. His sayings can be quoted with authority. The whole shaaktha tantras are full of quotations. without quotations the tantras will become illegible. Seeking becomes fruitful when it reaches its logical conclusion. Seeking by itself is not the end. > > > > Now on Shaaktha Pranava, according to Kaulachara as propounded by Parasurama the adi Guru of shaakthas, the shaaktha pranava is "Aim Hreem Shreem". That is what i follow. It is called the thrithaari. Parasurama says in his kalpasootra "Thrithaareem sarwathra yojayeth.". > > > > Love > > Kochu > > devi_bhakta <devi_bhakta> wrote: Having offered a bit of background on the meaning of the Mantra, > HRIM, let me now step aside and let Bhuvaneshvari Herself discuss it > with you directly. Here are Her teachings as to the meaning and > recitation of HRIM, as set out in the Devi Gita: > > 4.41. Before obtaining the final absorption [samadhi, Yoga], one > should contemplate within one's self the triad of letters known as > the Sacred Syllable of the Goddess [Devi-Pranava], for the sake of > meditating on the two meanings of the Mantra [i.e., pertaining to the > devotee's body (Microcosm), and pertaining to the Universe > (Macrocosm)]. > > 4.42. The letter H is the Gross Body, the letter R is the Subtle > Body, the letter I is the Causal Body [the final M is silent, > denoting nasalization, so the Goddess does not mention it > separately]. The whole sound HRIM is I Myself as the Transcendent > Fourth [i.e., Brahman]. > > 4.43. In this manner, recognizing sequentially the triadic elements > of the seed [bija] mantra contained within the comprehensive whole, > the wise person should reflect on the identity of the whole and the > parts. > > 4.44. Prior to the moment of total absorption, while concentrating > earnestly in this [the above] manner, with the eyes closed, one > should then meditate upon Me, the Goddess, Ruler of the Universe > [literally, Bhuvaneshvari]. > > 4.45. One should equalize the inhalations and exhalations flowing > through the nose [i.e., engage in Pranayama], being unaffected by > sensual desires, without faults, free from jealousy. > > 4.46. With sincere devotion, with the silent void of the heart, one > should dissolve the "All-pervading" gross aspect of the Self that is > the letter H into the letter R. > > 4.47. One should dissolve the "Luminous" subtle aspect of the spirit > that is the letter R into the letter I. One should dissolve > the "Intelligent" causal aspect of the Self that is the letter I into > the sound HRIM. > > 4.48. It transcends the distinction of "name" and "named," beyond all > dualities. It is whole, infinite being, consciousness, and bliss. One > should meditate on that Reality within the flaming light of > Consciousness. > > 4.49. By this meditation, the noble person will perceive Me directly > and then merge into My Essence, since we two are One. > > 4.50. By practicing this Yoga, one realizes Me as the Supreme Self. > In that instant, ignorance and its effects all perish. > > Aum Bhuvaneshvaryai Namahe > > Aum Maatangyai Namahe > > > > Sponsor > > > shakti_sadhnaa- > > > > Terms of Service. > > > > > Sign-up for Video Highlights of 2002 FIFA World Cup > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 14, 2002 Report Share Posted June 14, 2002 yes in some parts it is chathutharee. But for kaulas it is Thritharee. I am sure the Shankaracharyas are great; but unfortunatly they are not kaulas and are sanyasis. A Kaula is a swechaachaari, which is why Sanyasis do not sit in front of a Kaula. Kochu PS I am not talking about superiority business. This seems to be the tradition and and I have seen it followed. I do not know the why and wherefore. harshanand_16 <harshanand_16 wrote: However the authority of Natananandanatha and also manuals like Saubhagya setu and some tantras like Mahanirvana cannot be ignored. Dakshinamurthy samhita also hints at Chaturtaaree. Also the greatest of Shaktas in recent times, Sri Sri Chidanandanatha uses Chaturtaaree. Anyway, the Acharyas of Sringeri and Kanchi have a last say in most spiritual matters, and the previous Acharya of Sringeri personally instructed me to use Aum. Also, Chintamani kalpa, composed by sage durvasa uses Chaturtaari. There are verses in Daatatreya samhita,( from which kalpasutras emerge)that support the use of Chaturtaree for the first Varna and the tritaree for the rest. Gurupadamekam sharanam! , sankara menon <kochu1tz> wrote: > > > Before going into the subject under discussion, may i first pray that there be no personal attacks on any one or anything? > > Sivanandaji Maharaj was a great saint. His sayings can be quoted with authority. The whole shaaktha tantras are full of quotations. without quotations the tantras will become illegible. Seeking becomes fruitful when it reaches its logical conclusion. Seeking by itself is not the end. > > > > Now on Shaaktha Pranava, according to Kaulachara as propounded by Parasurama the adi Guru of shaakthas, the shaaktha pranava is "Aim Hreem Shreem". That is what i follow. It is called the thrithaari. Parasurama says in his kalpasootra "Thrithaareem sarwathra yojayeth.". > > > > Love > > Kochu > > devi_bhakta <devi_bhakta> wrote: Having offered a bit of background on the meaning of the Mantra, > HRIM, let me now step aside and let Bhuvaneshvari Herself discuss it > with you directly. Here are Her teachings as to the meaning and > recitation of HRIM, as set out in the Devi Gita: > > 4.41. Before obtaining the final absorption [samadhi, Yoga], one > should contemplate within one's self the triad of letters known as > the Sacred Syllable of the Goddess [Devi-Pranava], for the sake of > meditating on the two meanings of the Mantra [i.e., pertaining to the > devotee's body (Microcosm), and pertaining to the Universe > (Macrocosm)]. > > 4.42. The letter H is the Gross Body, the letter R is the Subtle > Body, the letter I is the Causal Body [the final M is silent, > denoting nasalization, so the Goddess does not mention it > separately]. The whole sound HRIM is I Myself as the Transcendent > Fourth [i.e., Brahman]. > > 4.43. In this manner, recognizing sequentially the triadic elements > of the seed [bija] mantra contained within the comprehensive whole, > the wise person should reflect on the identity of the whole and the > parts. > > 4.44. Prior to the moment of total absorption, while concentrating > earnestly in this [the above] manner, with the eyes closed, one > should then meditate upon Me, the Goddess, Ruler of the Universe > [literally, Bhuvaneshvari]. > > 4.45. One should equalize the inhalations and exhalations flowing > through the nose [i.e., engage in Pranayama], being unaffected by > sensual desires, without faults, free from jealousy. > > 4.46. With sincere devotion, with the silent void of the heart, one > should dissolve the "All-pervading" gross aspect of the Self that is > the letter H into the letter R. > > 4.47. One should dissolve the "Luminous" subtle aspect of the spirit > that is the letter R into the letter I. One should dissolve > the "Intelligent" causal aspect of the Self that is the letter I into > the sound HRIM. > > 4.48. It transcends the distinction of "name" and "named," beyond all > dualities. It is whole, infinite being, consciousness, and bliss. One > should meditate on that Reality within the flaming light of > Consciousness. > > 4.49. By this meditation, the noble person will perceive Me directly > and then merge into My Essence, since we two are One. > > 4.50. By practicing this Yoga, one realizes Me as the Supreme Self. > In that instant, ignorance and its effects all perish. > > Aum Bhuvaneshvaryai Namahe > > Aum Maatangyai Namahe > > > > Sponsor > > > shakti_sadhnaa- > > > > Terms of Service. > > > > > Sign-up for Video Highlights of 2002 FIFA World Cup > > shakti_sadhnaa Sign-up for Video Highlights of 2002 FIFA World Cup Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 17, 2002 Report Share Posted June 17, 2002 Jaya Jaya Shankara ! There is no authority that supports the claim that only non-kaulas can use Chaturtari or that kaulas have to use tritari necessarily. No one can doubt the authority of the kalpasutras, right. But a little study reveals the truth. Tantraraja Tantra speaks of using chaturtari. Vamakeshwara tantra, which is referred to as the Swatantra tantra by Sri Bhaskaracharya, uses chaturtaari. Some other tantras like Madhumati Kalpa and also Srividyarnava Tantra (which happens to be the most complete digest on srividya) also support the same. Other Tantras and scriptures which could be qupted as authorities in this context are : Prathama tantra, yogini tantra, siddheshwari tantra, prakashodaya tantra, bhairavayamala, kurukullapatalam, deviyamala, toornayagaH, srisooktakramatatparyadeepika, ganeshwaraparamarshini, kshurikopanishad and other devi upanishads, shreeyantrasara, atharvanarahasya, tantraavataarakrama vaartika by sri padmapaadaachaarya, pippaladamatam, kalee kularnava, kaulavali nirnaya, mundamala tantra, vishwasara tantra, sundari kalpa, dakshinamurthy and datta samhitas, srikramatantra and many more. Siddheswari, Rudrayamaka, Kulajnana and other tantras like Brihannela explain the importance and necessity of using vedic pranava during archana and parayana. Without an utterance of this, all kriyas a ssaid to be Nishphala, useless. This is also supporteed by various passages in sruti and smriti. Rudrayamala tantra clearly defines this as being differentiated on the basis of varnashrama system. Those without the right to perform Agnihotra (and according to some authorities like Punyanandanatha and umanandanatha, also those without an initiation into turiya gayathri) should stick to tritari. However, the qualified should make use of the privilage granted to them, of using vedic pranava. All kaulas, merely known so for following a sect that claims to be kaula, may not be regarded in anyway superior to the god-realized Acharyas of Shankara lineage, who were instrumental in propagating srividya. These Acharyas i referred to are great souls, much above the constraints of kula, kaula or sanyasa. Only a sadhaka, who has undergone purnabhisheka and realized the self as Sridevi by means of various nyasas like Mahashodha and kamakala and nava vidha (or ekadasha vidha ) samatanusandhana can adopt swechhachara and not every other sadhaka, still in the process of reaching this state of oneness. Rules have to followed till then. Also the Lord clearly says in the verse explaining the mahima of mahasodha nyasa that if a sadhaka who has performed this nyasa(and thereby achieved complete unity with sridevi), bows down before aa Ajna, or an ignorant person, the ingnorant person will die. However this applies to an ignorant person only and does not in anway establish the superiority of any common kaulika over a realised sanyasin. The vaidika ashrama system is much higher an authority than tantra which is but a part of Dharma shastra. No authority can ever be considered above the vedas. Same applies to using pranava. Anyway, kaula means much more than a sect or a system. Pranava is both the kulluka and Mahasetu for Shodashi and in this light, its use along with tritari achieves much more significance. Manuals like Nityotsava, Srikramasamhita, Lalitakramadipika, Saubhagya ratnakara, Amnaya kalpalata also make use of Chaturtari in their detailed procedures. Madhumati tantra even says that tritari may be used by sadhakas qualified for Apara and Parapara pooja. But those eligible for Paraa pooja should necessarily use Chaturtaari. It may therefore be concluded that the addition of pranava depends on one's Adhikara and above all on one's Guru Sampradaya. Namo Kalasamkarshinyai ! _______ Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 22, 2002 Report Share Posted June 22, 2002 Dear all I am not sparking a controversy and I do not know much. However, The basic bible of Sri Vidya upaasana is Parasurama Kalpasutras. In Sutra 2 it is said" Thadhaa hi shreekrame sarwatra mantraadau thrithaareethi" As in Sreekrama all mantras shall have thritharee in front of it. Sootra 8 says "Sarweshaanaam Mantraanaam Thrithaaree samyoga. ......... All mantras shall have thritharee. If that is so; the authority is clear and so is the direction. But (please do not get upset) it is my reading that the Shankara Madhas being highly vaidic wanted to add the vaidic pranava to the Thaantric pranava. The real basic tantric text is "Parasuraama Kalpasootra". The others are just commentaries thereto. (as far as Sri Vidya is concerned at least). That is why we find a lot of vaidic interpolations into the Sri Vidya upaasana as in "Sri Vidya Rathnaakara" of Karapathra swamiji. Being sanyasis they could not have access to "panchamakaras". What my Guru has said is that adding pranava and making it Chathushthaaree, the power is reduced. Of Course one's own Guru's direction is supreme whatever the scripture says unless the Guru has given one the permission to llook into basic texts. Kochu harshanand_16 <harshanand_16 wrote: THANK YOU VERY MUCH FOR THIS INFORMATIVE POST. In case of Sridevi, we also speak of Panchapranavas. These have to be used in all invocations of Sridevi. Tritari and Chaturdari Bijams are most used in Srividya worship. Though contorversy still continues if Vedic pranava is at all necessary? Same is discussed in tantras with respect to Navarna Chandi mantra. Some state that the mantra ne more remains Navakshari after the addition of Pranava. Some however insist quote that Hrim denotes prakriti pranava or Saguna Brahma, and Aum, Nirguna brahman, though i think this is not completely true. Can some one tell us all more about this? Anyway, I have been using Chaturdari in my Srividya navavarava as well as for Lalita Sahasranama Archana. This is what my Guru and the Acharyas of Sringeri Sharada peetham (Chandrashekara bharati and Abhinava Vidyatirtha Mahaswamigal) have taught me. My beloved Guru Chidanandanatha also included Aum and made use of Chaturdari in pooja and parayana. But still, many oppose this. However, Mahasodashi has Aum included in it and how can one debate its necessity there? Also Damara and Brihannela tantras clearly quote : Without the utterance of Pranava (Om) in the beginning and conclusion of pooja and parayana, efforts go waste. Also, the Udaata Om is permitted to be pronounced only by the First three varnas. The fourth Varna is given Aum ( the fourtheenth vowel in sanskrit alphabet) as their pranava. Sri Mahatripurasundari Sameta Sri Chandramouleshwara ParabrahmaNe Namah! , "devi_bhakta" <devi_bhakta> wrote: > Having offered a bit of background on the meaning of the Mantra, > HRIM, let me now step aside and let Bhuvaneshvari Herself discuss it > with you directly. Here are Her teachings as to the meaning and > recitation of HRIM, as set out in the Devi Gita: > > 4.41. Before obtaining the final absorption [samadhi, Yoga], one > should contemplate within one's self the triad of letters known as > the Sacred Syllable of the Goddess [Devi-Pranava], for the sake of > meditating on the two meanings of the Mantra [i.e., pertaining to the > devotee's body (Microcosm), and pertaining to the Universe > (Macrocosm)]. > > 4.42. The letter H is the Gross Body, the letter R is the Subtle > Body, the letter I is the Causal Body [the final M is silent, > denoting nasalization, so the Goddess does not mention it > separately]. The whole sound HRIM is I Myself as the Transcendent > Fourth [i.e., Brahman]. > > 4.43. In this manner, recognizing sequentially the triadic elements > of the seed [bija] mantra contained within the comprehensive whole, > the wise person should reflect on the identity of the whole and the > parts. > > 4.44. Prior to the moment of total absorption, while concentrating > earnestly in this [the above] manner, with the eyes closed, one > should then meditate upon Me, the Goddess, Ruler of the Universe > [literally, Bhuvaneshvari]. > > 4.45. One should equalize the inhalations and exhalations flowing > through the nose [i.e., engage in Pranayama], being unaffected by > sensual desires, without faults, free from jealousy. > > 4.46. With sincere devotion, with the silent void of the heart, one > should dissolve the "All-pervading" gross aspect of the Self that is > the letter H into the letter R. > > 4.47. One should dissolve the "Luminous" subtle aspect of the spirit > that is the letter R into the letter I. One should dissolve > the "Intelligent" causal aspect of the Self that is the letter I into > the sound HRIM. > > 4.48. It transcends the distinction of "name" and "named," beyond all > dualities. It is whole, infinite being, consciousness, and bliss. One > should meditate on that Reality within the flaming light of > Consciousness. > > 4.49. By this meditation, the noble person will perceive Me directly > and then merge into My Essence, since we two are One. > > 4.50. By practicing this Yoga, one realizes Me as the Supreme Self. > In that instant, ignorance and its effects all perish. > > Aum Bhuvaneshvaryai Namahe > > Aum Maatangyai Namahe shakti_sadhnaa Sign-up for Video Highlights of 2002 FIFA World Cup Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 25, 2002 Report Share Posted June 25, 2002 It is toatally incredible to believe that adding pranava can reduce the power. Kalpasutras have not spoken of adding pranava because as i said previously, it is universally applicable other than to those who have a right to perform Agnihotra. Any way, kalpasutras, if closely examined, borrow much from Rudrayamala tantra, which are reputed to be older than the vedas. Any way no authority is supreme to the vedas, even the kalapasutras. it is totally untrue that shankaracharyas added the vedic pranava most of the works i have quoted are not commentaries, but rather are authoritative tantras. and panchamakara is again a topic that requires a lot of discussion, so let leave it heer. it is somewhat silly to think of the inaccessibility of makaars to Sanyasina, these enlightened men do not need an inferior means like panchamakara, which is advised only to vira and pashu sadhakas,(symbolic and literal), and not to divya bhava sadhakas. these great acharyas are those who have realized the supreme brahman, then what is the necessity of makara sadhana at all, which happens to be just one possible way to enlightenment. Also, if you eamine dattatreya samhita, of which the kalpasutras happen to be a condensation, the varnashrama application and the superiority of chaturtaari becomes clear. it is also said in the concluding verses that parashurama formed the sutras taking from the original samhita, what was useful for paraapara and apara mode sadhakas. he recommends simply the understanding of bhavanopanishad for the divya bhava sadhakas. and it is unfortunate to know that most sadhakas feel proud to remain in the level of pashu or vira bhava, which is not at all recommended by the tantras, one has to eventually raise to divya bhaava to achieve niravana. also pranava is the basic seed soun of the univrerse. the authority that establishes the need for pranava in all rites and rituals, irrespective of their type, is beyond doubt. also, nityotsava, a product of bhaskaracharya's brilliance and scholarship, uses chaturtaari. now can we doubt his authority? Please try to obtain the elaborate form of the sutras, called the Mula sutra by some, available in print from the chandi kaula society. And moreover, all mantras in makarasadhana use pranava. I myself have participated in bhairavi chakra sadhana, which is the culminating step in pancha makara, and what is say about pranava is thus not somehting i heard or read. Namastripurabhairavyai! , sankara menon <kochu1tz> wrote: > > Dear all I am not sparking a controversy and I do not know much. However, The basic bible of Sri Vidya upaasana is Parasurama Kalpasutras. > In Sutra 2 it is said" > Thadhaa hi shreekrame sarwatra mantraadau thrithaareethi" > As in Sreekrama all mantras shall have thritharee in front of it. > Sootra 8 says > "Sarweshaanaam Mantraanaam Thrithaaree samyoga. ......... > All mantras shall have thritharee. > If that is so; the authority is clear and so is the direction. But (please do not get upset) it is my reading that the Shankara Madhas being highly vaidic wanted to add the vaidic pranava to the Thaantric pranava. The real basic tantric text is "Parasuraama Kalpasootra". The others are just commentaries thereto. (as far as Sri Vidya is concerned at least). > That is why we find a lot of vaidic interpolations into the Sri Vidya upaasana as in "Sri Vidya Rathnaakara" of Karapathra swamiji. Being sanyasis they could not have access to "panchamakaras". What my Guru has said is that adding pranava and making it Chathushthaaree, the power is reduced. > Of Course one's own Guru's direction is supreme whatever the scripture says unless the Guru has given one the permission to llook into basic texts. > > Kochu > > harshanand_16 <harshanand_16> wrote: THANK YOU VERY MUCH FOR THIS INFORMATIVE POST. > > In case of Sridevi, we also speak of Panchapranavas. These > have to be used in all invocations of Sridevi. Tritari and Chaturdari > Bijams are most used in Srividya worship. Though contorversy still > continues if Vedic pranava is at all necessary? Same is discussed in > tantras with respect to Navarna Chandi mantra. Some state that the > mantra ne more remains Navakshari after the addition of Pranava. Some > however insist quote that Hrim denotes prakriti pranava or Saguna > Brahma, and Aum, Nirguna brahman, though i think this is not > completely true. Can some one tell us all more about this? Anyway, I > have been using Chaturdari in my Srividya navavarava as well as for > Lalita Sahasranama Archana. This is what my Guru and the Acharyas of > Sringeri Sharada peetham (Chandrashekara bharati and Abhinava > Vidyatirtha Mahaswamigal) have taught me. My beloved Guru > Chidanandanatha also included Aum and made use of Chaturdari in pooja > and parayana. But still, many oppose this. However, Mahasodashi has > Aum included in it and how can one debate its necessity there? Also > Damara and Brihannela tantras clearly quote : Without the utterance > of Pranava (Om) in the beginning and conclusion of pooja and > parayana, efforts go waste. Also, the Udaata Om is permitted to be > pronounced only by the First three varnas. The fourth Varna is given > Aum ( the fourtheenth vowel in sanskrit alphabet) as their pranava. > > Sri Mahatripurasundari Sameta Sri Chandramouleshwara ParabrahmaNe > Namah! > > > , "devi_bhakta" <devi_bhakta> wrote: > > Having offered a bit of background on the meaning of the Mantra, > > HRIM, let me now step aside and let Bhuvaneshvari Herself discuss > it > > with you directly. Here are Her teachings as to the meaning and > > recitation of HRIM, as set out in the Devi Gita: > > > > 4.41. Before obtaining the final absorption [samadhi, Yoga], one > > should contemplate within one's self the triad of letters known as > > the Sacred Syllable of the Goddess [Devi-Pranava], for the sake of > > meditating on the two meanings of the Mantra [i.e., pertaining to > the > > devotee's body (Microcosm), and pertaining to the Universe > > (Macrocosm)]. > > > > 4.42. The letter H is the Gross Body, the letter R is the Subtle > > Body, the letter I is the Causal Body [the final M is silent, > > denoting nasalization, so the Goddess does not mention it > > separately]. The whole sound HRIM is I Myself as the Transcendent > > Fourth [i.e., Brahman]. > > > > 4.43. In this manner, recognizing sequentially the triadic elements > > of the seed [bija] mantra contained within the comprehensive whole, > > the wise person should reflect on the identity of the whole and the > > parts. > > > > 4.44. Prior to the moment of total absorption, while concentrating > > earnestly in this [the above] manner, with the eyes closed, one > > should then meditate upon Me, the Goddess, Ruler of the Universe > > [literally, Bhuvaneshvari]. > > > > 4.45. One should equalize the inhalations and exhalations flowing > > through the nose [i.e., engage in Pranayama], being unaffected by > > sensual desires, without faults, free from jealousy. > > > > 4.46. With sincere devotion, with the silent void of the heart, one > > should dissolve the "All-pervading" gross aspect of the Self that > is > > the letter H into the letter R. > > > > 4.47. One should dissolve the "Luminous" subtle aspect of the > spirit > > that is the letter R into the letter I. One should dissolve > > the "Intelligent" causal aspect of the Self that is the letter I > into > > the sound HRIM. > > > > 4.48. It transcends the distinction of "name" and "named," beyond > all > > dualities. It is whole, infinite being, consciousness, and bliss. > One > > should meditate on that Reality within the flaming light of > > Consciousness. > > > > 4.49. By this meditation, the noble person will perceive Me > directly > > and then merge into My Essence, since we two are One. > > > > 4.50. By practicing this Yoga, one realizes Me as the Supreme Self. > > In that instant, ignorance and its effects all perish. > > > > Aum Bhuvaneshvaryai Namahe > > > > Aum Maatangyai Namahe > > > > > shakti_sadhnaa- > > > > Terms of Service. > > > > > > Sign-up for Video Highlights of 2002 FIFA World Cup > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 26, 2002 Report Share Posted June 26, 2002 Namo Devyai, Dearest Harshanand, I have been following the discussion on Tritaarii and Chaturtaarii for quite some time. Yes, the bottom line is that one has to stick to one's own Guru Parampara. However, I cannot restrain myself from commenting on some of your posts. I myself have read quite some scriptures, but your knowledge and scholarship in Tantra Shastra, especially in Srividya is praiseworthy. I happened to read your translation of the Kalpa sutras elsewhere on the web and I was truly amazed. I believe this is a gift given to you by Sridevi. Please continue to share your knowledge with us. At this age of ninety-two, I feel truly blessed to read some of your posts. I have myself been an Upasaka of Srividya from the age of fifteen and have used Chaturtaari according to the instructions of my revered Guru Shri Guhanandanatha. Chidanandanaatha, who happened to be a close associate and a dear friend of mine, has explained the necessity of using Vedic Pranava in one of his works, the name of which I do not recollect. Please try to find out and quote his words. Also, apart from the authority of Rudrayamala Tantra, which you have quoted, regarding the Varnashrama Dharma, one may also look into Meru Tantra and kularnava tantras. It is very sad to notice people straying away from Vedas. It is also very unfortunate that people see foul play in the great work of our Acharyas, who have resurrected the Shakta tradition from a state of ignorance and superstition. Pranava forms the very basis of the entire Vedic and Tantric literature. Though Shakti Pranava/s are equally powerful, it is totally impossible to accept that addition of Pranava reduces the efficacy of a mantra. Yes, Navakshari should be chanted without Pranava. But as far as Srividya goes, chaturataari is much more powerful than tritaari. A close examination of Dataatreya and Dakshinamurthi Samhitas makes this point clear. My Guru explicitly warned against incomplete study of tantras. What results, if otherwise, is half- baked knowledge, which apart from leading nowhere, causes further damage. The main problem with most aspirants today is that they are not aware of the underlying significance and theoretical philosophy of most Tantric sayings. Superficial understanding leads to more illusion in the name of Tantra. People like Woodroffe and others are partly to be blamed for this. He misunderstood many concepts of Tantra and without hesitation propagated the same. I feel terrible when I glance at some of his works like the translation on Kamakalavilasa and others. The result is that most believe and ape what they think is real Tantra. Unless one understands Vedanta and the concepts of Veda properly, the study of Tantra and thereby the achievement in Tantra remain incomplete. Srimadacharya, who was well aware of the pitfalls of practices like Pancha makaras, advised people to do away with such non-essential practices. However, in his work Tantraavataarakrama, he clearly says that this is not suitable in the days of Kali yuga, where people are filled with qualities like gluttony, lust and greed. The non-universality of the makara Sadhana is the sole reason for the Acharya to advice against it. And to speak of Sadhana without the application of makara as being incomplete is total falsehood. Be it the Pancha makara or whatever else you follow, unless that realization of the self, as expounded by the Upanishads results, everything else is but futile. And kaulikas these days, as you have rightly pointed out, rest solely in the pashu level, and not even raise to the vira bhavana, let alone the Divyatva. This is because of their non-understanding of the Upanishadic truths and their mechanical adherence to the so-called Tantric authority. All these hold good, if and only if,they are non-contradictory to the Vedas. No authority can override the authority of the Vedas. Not even the much acclaimed kalpa sutras. It is unfortunate that people are moving away from their roots, the eternal Vedas. And here I see a gentleman who accuses the Acharyas of `Vedicizing' Srividya, as if Vedas were a disease that affected Srividya. Srividya is the very essence of the Vedas. And to see it separately from the Vedas or as contradictory to the Vedas is an erroneous stand. One has to banish all that is not acceptable by the Vedic threshold and shun all pseudo- tantric concepts. Basically, a serious student of Tantra must have a strong background of Sankhya, Vedanta, agama and Tantra Shastras before he actually takes a plunge into the ocean of Tantra. If otherwise, all that results is a blind adherence to mistaken notions. Blessings to you dear son, keep up the good work! Vishwanatha Nambudari. , "harshanand_16" <harshanand_16> wrote: > It is toatally incredible to believe that adding pranava can reduce > the power. Kalpasutras have not spoken of adding pranava because as i > said previously, it is universally applicable other than to those who > have a right to perform Agnihotra. Any way, kalpasutras, if closely > examined, borrow much from Rudrayamala tantra, which are reputed to > be older than the vedas. Any way no authority is supreme to the > vedas, even the kalapasutras. it is totally untrue that > shankaracharyas added the vedic pranava most of the works i have > quoted are not commentaries, but rather are authoritative tantras. > and panchamakara is again a topic that requires a lot of discussion, > so let leave it heer. it is somewhat silly to think of the > inaccessibility of makaars to Sanyasina, these enlightened men do not > need an inferior means like panchamakara, which is advised only to > vira and pashu sadhakas,(symbolic and literal), and not to divya > bhava sadhakas. these great acharyas are those who have realized the > supreme brahman, then what is the necessity of makara sadhana at all, > which happens to be just one possible way to enlightenment. Also, if > you eamine dattatreya samhita, of which the kalpasutras happen to be > a condensation, the varnashrama application and the superiority of > chaturtaari becomes clear. it is also said in the concluding verses > that parashurama formed the sutras taking from the original samhita, > what was useful for paraapara and apara mode sadhakas. he recommends > simply the understanding of bhavanopanishad for the divya bhava > sadhakas. and it is unfortunate to know that most sadhakas feel proud > to remain in the level of pashu or vira bhava, which is not at all > recommended by the tantras, one has to eventually raise to divya > bhaava to achieve niravana. also pranava is the basic seed soun of > the univrerse. the authority that establishes the need for pranava in > all rites and rituals, irrespective of their type, is beyond doubt. > also, nityotsava, a product of bhaskaracharya's brilliance and > scholarship, uses chaturtaari. now can we doubt his authority? Please > try to obtain the elaborate form of the sutras, called the Mula sutra > by some, available in print from the chandi kaula society. And > moreover, all mantras in makarasadhana use pranava. I myself have > participated in bhairavi chakra sadhana, which is the culminating > step in pancha makara, and what is say about pranava is thus not > somehting i heard or read. > Namastripurabhairavyai! > > > > > , sankara menon <kochu1tz> wrote: > > > > Dear all I am not sparking a controversy and I do not know much. > However, The basic bible of Sri Vidya upaasana is Parasurama > Kalpasutras. > > In Sutra 2 it is said" > > Thadhaa hi shreekrame sarwatra mantraadau thrithaareethi" > > As in Sreekrama all mantras shall have thritharee in front of it. > > Sootra 8 says > > "Sarweshaanaam Mantraanaam Thrithaaree samyoga. ......... > > All mantras shall have thritharee. > > If that is so; the authority is clear and so is the direction. But > (please do not get upset) it is my reading that the Shankara Madhas > being highly vaidic wanted to add the vaidic pranava to the Thaantric > pranava. The real basic tantric text is "Parasuraama Kalpasootra". > The others are just commentaries thereto. (as far as Sri Vidya is > concerned at least). > > That is why we find a lot of vaidic interpolations into the Sri > Vidya upaasana as in "Sri Vidya Rathnaakara" of Karapathra swamiji. > Being sanyasis they could not have access to "panchamakaras". What my > Guru has said is that adding pranava and making it Chathushthaaree, > the power is reduced. > > Of Course one's own Guru's direction is supreme whatever the > scripture says unless the Guru has given one the permission to llook > into basic texts. > > > > Kochu > > > > harshanand_16 <harshanand_16> wrote: THANK YOU VERY MUCH FOR > THIS INFORMATIVE POST. > > > > In case of Sridevi, we also speak of Panchapranavas. > These > > have to be used in all invocations of Sridevi. Tritari and > Chaturdari > > Bijams are most used in Srividya worship. Though contorversy still > > continues if Vedic pranava is at all necessary? Same is discussed > in > > tantras with respect to Navarna Chandi mantra. Some state that the > > mantra ne more remains Navakshari after the addition of Pranava. > Some > > however insist quote that Hrim denotes prakriti pranava or Saguna > > Brahma, and Aum, Nirguna brahman, though i think this is not > > completely true. Can some one tell us all more about this? Anyway, > I > > have been using Chaturdari in my Srividya navavarava as well as for > > Lalita Sahasranama Archana. This is what my Guru and the Acharyas > of > > Sringeri Sharada peetham (Chandrashekara bharati and Abhinava > > Vidyatirtha Mahaswamigal) have taught me. My beloved Guru > > Chidanandanatha also included Aum and made use of Chaturdari in > pooja > > and parayana. But still, many oppose this. However, Mahasodashi has > > Aum included in it and how can one debate its necessity there? Also > > Damara and Brihannela tantras clearly quote : Without the utterance > > of Pranava (Om) in the beginning and conclusion of pooja and > > parayana, efforts go waste. Also, the Udaata Om is permitted to be > > pronounced only by the First three varnas. The fourth Varna is > given > > Aum ( the fourtheenth vowel in sanskrit alphabet) as their pranava. > > > > Sri Mahatripurasundari Sameta Sri Chandramouleshwara ParabrahmaNe > > Namah! > > > > > > , "devi_bhakta" <devi_bhakta> wrote: > > > Having offered a bit of background on the meaning of the Mantra, > > > HRIM, let me now step aside and let Bhuvaneshvari Herself discuss > > it > > > with you directly. Here are Her teachings as to the meaning and > > > recitation of HRIM, as set out in the Devi Gita: > > > > > > 4.41. Before obtaining the final absorption [samadhi, Yoga], one > > > should contemplate within one's self the triad of letters known > as > > > the Sacred Syllable of the Goddess [Devi-Pranava], for the sake > of > > > meditating on the two meanings of the Mantra [i.e., pertaining to > > the > > > devotee's body (Microcosm), and pertaining to the Universe > > > (Macrocosm)]. > > > > > > 4.42. The letter H is the Gross Body, the letter R is the Subtle > > > Body, the letter I is the Causal Body [the final M is silent, > > > denoting nasalization, so the Goddess does not mention it > > > separately]. The whole sound HRIM is I Myself as the Transcendent > > > Fourth [i.e., Brahman]. > > > > > > 4.43. In this manner, recognizing sequentially the triadic > elements > > > of the seed [bija] mantra contained within the comprehensive > whole, > > > the wise person should reflect on the identity of the whole and > the > > > parts. > > > > > > 4.44. Prior to the moment of total absorption, while > concentrating > > > earnestly in this [the above] manner, with the eyes closed, one > > > should then meditate upon Me, the Goddess, Ruler of the Universe > > > [literally, Bhuvaneshvari]. > > > > > > 4.45. One should equalize the inhalations and exhalations flowing > > > through the nose [i.e., engage in Pranayama], being unaffected by > > > sensual desires, without faults, free from jealousy. > > > > > > 4.46. With sincere devotion, with the silent void of the heart, > one > > > should dissolve the "All-pervading" gross aspect of the Self that > > is > > > the letter H into the letter R. > > > > > > 4.47. One should dissolve the "Luminous" subtle aspect of the > > spirit > > > that is the letter R into the letter I. One should dissolve > > > the "Intelligent" causal aspect of the Self that is the letter I > > into > > > the sound HRIM. > > > > > > 4.48. It transcends the distinction of "name" and "named," beyond > > all > > > dualities. It is whole, infinite being, consciousness, and bliss. > > One > > > should meditate on that Reality within the flaming light of > > > Consciousness. > > > > > > 4.49. By this meditation, the noble person will perceive Me > > directly > > > and then merge into My Essence, since we two are One. > > > > > > 4.50. By practicing this Yoga, one realizes Me as the Supreme > Self. > > > In that instant, ignorance and its effects all perish. > > > > > > Aum Bhuvaneshvaryai Namahe > > > > > > Aum Maatangyai Namahe > > > > > > > > > > shakti_sadhnaa- > > > > > > > > Terms of > Service. > > > > > > > > > > > > Sign-up for Video Highlights of 2002 FIFA World Cup > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 29, 2002 Report Share Posted June 29, 2002 ANANTA KOTI NAMASKARAMS SHRI KAMAKOTIKRIPAJI! yes, i fully endorse your statement about my dear son harshanana... he is a young lad of 22 years but i consider him as my upaguru -in fact, over the past year or so, i have learned many things from him regarding sree lalita and sree vidya upasana... he is a practicing upasaka and from the sree bhaskaraya lineage... on another note, ar you living in the States? i would like to meet you onme of these days... it was interesting to read the exchanges on vedic pranava .... Sir, you state that "People like Woodroffe and others are > partly to be blamed for this. He misunderstood many concepts of > Tantra and without hesitation propagated the same. I feel terrible > when I glance at some of his works like the translation on > Kamakalavilasa and others." well, this came as a shocking bit of news - for many shaktas, woodroffe's book is like a Bible.HE along with other westen scho;ars like coburn , kinsley etc have made many of tantric literature availble in english TO ALL READERS WHO DO NOT KNOW SANSKRI... so, what else one can rely on if one cannot read originsl sanskrit versions? sir, could you please explain this paradox? love and regards Quote Link to comment Share on other sites More sharing options...
Guest guest Posted July 2, 2002 Report Share Posted July 2, 2002 Dear All: I see that my post really did stirup a lot of discussion. I am happy at that. because from discussion knowledge is gained. I will write a detailed post later. Hope it will fuel discussion and not discord. Kochu adi_shakthi16 <adi_shakthi16 wrote: ANANTA KOTI NAMASKARAMS SHRI KAMAKOTIKRIPAJI! yes, i fully endorse your statement about my dear son harshanana... he is a young lad of 22 years but i consider him as my upaguru -in fact, over the past year or so, i have learned many things from him regarding sree lalita and sree vidya upasana... he is a practicing upasaka and from the sree bhaskaraya lineage... on another note, ar you living in the States? i would like to meet you onme of these days... it was interesting to read the exchanges on vedic pranava .... Sir, you state that "People like Woodroffe and others are > partly to be blamed for this. He misunderstood many concepts of > Tantra and without hesitation propagated the same. I feel terrible > when I glance at some of his works like the translation on > Kamakalavilasa and others." well, this came as a shocking bit of news - for many shaktas, woodroffe's book is like a Bible.HE along with other westen scho;ars like coburn , kinsley etc have made many of tantric literature availble in english TO ALL READERS WHO DO NOT KNOW SANSKRI... so, what else one can rely on if one cannot read originsl sanskrit versions? sir, could you please explain this paradox? love and regards shakti_sadhnaa New! SBC Dial - 1st Month Free & unlimited access Quote Link to comment Share on other sites More sharing options...
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