Guest guest Posted June 18, 2003 Report Share Posted June 18, 2003 shivAdi gurubhyo namaH ! With apologies in advance to all the learned members who may feel offended or hurt by this post, I would like to bring a very important issue before the group. `Should mantras be given out on the internet'? I happened to read on the web some views which in essence may be summed up as follows: `In these busy times where it is very difficult to find a competent guru, Internet and books can substitute for this need. Lakshmidhara in his commentary on Saundaryalahari has done this and we could follow his footsteps to do the same'. Unfortunately my personal feeling is completely contradictory to the above expressed thought. First of all, the Kalpasutra clearly mentions that the secrets of Kula Dharma (i.e. the mantra, Chakra and Pooja Sanketas) should be given only to a deserving disciple. Publishing it on the internet would go exactly against this rule, which every Kaula is expected to follow to the core. A lot of preparation is required before taking up an advanced practice like Srividya, which can be determined and taught by one's own Guru. Thus, like the truths of nature which never change, so also the necessity for personal instruction very much remains in present times. By publishing mantras without discrimination on the net, the Sadhaka would actually be committing Kula Droha and Guru Droha. Does not Hayagriva Bhagavan's message in the Lalita Trishati Pithika deserve any respect? The reply to this could be: `Only if a person is worthy shall he be guided to the site which hosts the Vidya. So what is the big deal?' Accepted! If so much faith is placed in the fool-proof nature of Amba's scheme of things, then why bother to take the extra trouble of revealing the Vidya when the deserving shall any way obtain it, no matter if it is unpublished in a book or the web. Mantra manuals themselves mention that after Diksha from a Guru, they may be consulted for further reference. They are in no way a substitute for the Guru. The Tantras, Saundaryalahari or any other scripture takes care to see that the Vidyas are not explicitly mentioned. An aspirant who has received guidance from the Guru only will become capable of decoding the Sandhabhasa verses. When a mantra is indiscriminately put on the web, the person responsible for it shall bear all the Karmas of people who begin to use it and the use will be improper in all probability. A person picking it from the net will never get the information regarding: 1. The Nyasa. 2. Mantra Tatva 3. Mantraartha 4. Associated Mudra 5. Correct pronunciation. 6. Kundalini Yoga aspect of the mantra dealing with the associated Chakras etc., which happen to be the essential parts of any mantra. Before taking up a mantra, Siddhaadi Shodhana etc. are required. An Ari mantra causes more damage than good. When a person thinks he can do Loka Kalyana by giving Mantras and is not capable of the same, he is only whipping up his own ego. A person should think carefully about the huge amount of Karma he shall be creating for himself when he tries to become a `guru' figure. It would be best to let HER scheme of things unfold rather than to use our limited intellect to `do good' to the society. The effect of publicly speaking about the Vidya and its Paduka are described at length in Rudrayamala and it even instructs other Sadhakas to keep away from such a `Kula Drohi'. My earnest request to all the learned members of the group is: Please do not publish mantras on the web. It will cause more harm than good. Also, please do not pick mantras from the web. It will do no good either. The moderators are free to delete this message if they feel it violates the ethics of the group. Apologies once again! gurubhyo namaH! Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 18, 2003 Report Share Posted June 18, 2003 namaste Publishing something on internet is not very different to publishing something in books. Both share the same set of problems. People reading the books or the web, should try to find out what rules apply and who is qualified to do it. On such unregulated forums, it is the reader who should take this responsibility. Typically, it is best to view the knowledge (or otherwise) gained in books and internet as a sAmanya (ordinary) knowledge and consult the elders in one's family and the respective teachers for guidance before embarking on practice. If one does not have access to such a guidance, one can always approach Sringeri or Kanchi maTha and seek directions there. As far as the list is concerned, we do not regulate such matters. But we will consider putting (when we find time) a brief warning on some of the pages on ambaa.org about the need for learning from a qualified teacher. For instance, our FAQ on lalita sahasranAma and trishatii is a step in that direction. Ravi , "harshanand_16" <harsha_ramamurthy@i...> wrote: > shivAdi gurubhyo namaH ! > > With apologies in advance to all the learned > members who may feel offended or hurt by this post, I would like to > bring a very important issue before the group. `Should mantras be > given out on the internet'? I happened to read on the web some views > which in essence may be summed up as follows: > away from such a `Kula Drohi'. My earnest request to all the learned > members of the group is: Please do not publish mantras on the web. It > will cause more harm than good. Also, please do not pick mantras from > the web. It will do no good either. > > The moderators are free to delete this message if they feel it > violates the ethics of the group. > > Apologies once again! > > gurubhyo namaH! Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 18, 2003 Report Share Posted June 18, 2003 Dear Sri Sankara Menon: Whether it is a book or guru, the saadhaka should exercise all his ability gather information and exercise his intellectual power to verify, analyze and understand. Even if you break a rule, at least you should know that you are breaking a rule and have some possible justification. I agree with you that a guru without a proper qualification can do more harm than a book. But we leave those things to the saadhaka's field. It is not the position of the list to evaluate different gurus and offer judgement. Traditionally, two things should happen - a) aacharya nirupaNam -- teacher should give sufficient proof/indication about his qualification and/or the seeker should evaluate it. b) adhikaari laxaNam -- Teacher should evaluate the qualification of the disciple and instruct his accordingly. If the teacher does not talk about this, you should ask him. There is no point of being afraid, after all it is your life that is at stake. Before you surrender, you should know to whom you are surrendering. The guru shishhya relationship, is in some sense is like a marriage. It has all the ups and downs like a marriage in the selection process. As a list we give no guru referral, except that we align ourselves with shankara maTha-s and ask people to consult either Sringeri or Kanchi maTha. One thing I will add in the FAQ soon, that "we do not authorize any guru and we recommend that you do not trust anyone without doing a background check, and more so if the contact is via internet" Also, I dont think as a list we authorize anyone to initiate anyone else to anything. The next question is: What can this list do to help? ------------------------------ Our goal is to discuss different texts and understand them. Such a process also includes understanding what are the traditional rules and what are the current practices. I think such a knowledge should help a novice reader to some extent. For instance, lot of people teach and say lalitaa sahasranaamam, they do not even talk about the puurva piiThika and uttara piiThikaa. Then comes the task of explaining it and interpreting it. I can bet that more that half the people who say sahasranaama will not even know what its puurva and uttara says. In contrast, that is not a case for vishhNu sahasranaama, everybody says there. It is very long is not an excuse. At least one should be aware that it is there. We discussed few verses of sahasranaama's puurva (and all of trishatii's puurva). We should formally discuss all of the puurva and uttara, and understand them. I personally think we should spend our time and make this list a rigorous text oriented discussion list. Ravi Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 19, 2003 Report Share Posted June 19, 2003 , sankara menon <kochu1tz> wrote: > Sri Vidyaarnava tantra > > > > First Chapeter Slokas 71 to 76 > > > > shree vishnu sharmana shishyahaha pagalbhaacaarya panditaha.71 > > tacChishyena mayaaprokte granthe asmin poornataamgate. > > Aaviraaseejagaddhaatree mahaamaayaa mamaagrataha..72.. > > Iti provaaca bho vatsa vruneeshwa varameepsitam. > > Tadoktwaanaham maatatmatkrutam grandhamuttamam..73.. > > Drushtwaa gurukrama mantraan gurutwena vibhaavya maam. > > Deekshaam vinaapi bhaktyaa tu ye japanti ca saadhakaah..74.. > > Teshaamatitaraam siddhirbhavatwiti mamepsitam. > > Suprasnnaa tadaa devi tattadhaiva bhavatwiti..75.. > > Varam datwaa mudaapyantrhitaato gurusantate. > > Jnaanamaatrena saa devee tushtaa bhavati nishcayam..76.. > > …………………. > > > > Is it that Sri Vidyaranya who lived about 1000 years was not aware of the situation of need for personal instructions? Then why did he say what he said above? > > >>>>>>>>>>>>> As for Srividyarnava Tantra, it can hardly be called a Tantra because it is only a manual on Srividya. From a logical point of view, it can hardly be accepted as an authority on Srividya. Sri Gopinath Kaviraj points out that the work has grown in size constantly over the period and it is very difficult to actually determine what it's original size was initially. Sringeri Mutt has also remained non-commitant about the issue of authorship of this work by the same Vidyaranya of Panchadashi fame who held the high seat of Shankaracharya in Sringeri. Pandit Gopinath Kaviraj's 'Tantra Vyakhya' should shed more light on this. Also, when the Kalpasutras, Vamakeshwara, Tantraraja, Rudrayamala and Shubhagama Panchakas are accepted as authorities on Srividya and certain things like Tritari are advocated with much fervor, then why are the other rules therein neglected? If the book itself serves as Guru, the necessity for Diksha shall become totally eliminated. Also, reading a book, understanding it's sandhabhasa krama and many other things require some foundation in Shakta Darshana and it cannot mean the same as simply putting a mantra on the web. > > Similarly Lakshmidhara also said this "Consider me the Guru". > > Kaula Sampradayavits have been generous in criticizing Lakshmidharacharya on most matters. However, people are in all praise when it comes to mantra praksha. All Lakshmidhara reveals in the Shodashi Kala in his mantra and he only says that he is revealing this sixteenth Kala so that people with Uttamadhikara shall not be deprived of it. If his commentary is examined as a whole, it becomes evident that the very beginning of Samayachara occurs from the point of Diksha, Mahavedha to be particular, which is possible only through a Guru. Lakshmidhara acting as a Guru is to refer to a Panchadashi Sadhaka who is looking for a higher initiaton. This becomes clear by looking at Arunamodini or Sudhatarangini Bhashyas. The Shubhagama panchaka says that the Shodashi shines all of a sudden like a jewel in the mind of a pure sadhaka. Probably, thinking that the level of purity required for the self-revelation of the Bija was very difficult for an ordinary but earnest Sadhaka to attain, Lakshmidharacharya has taken the huge responsibility to reveal it. Also, the hymn Saundaryalahari itself is revealing the mantra in a coded form. As a commentator, his responsibility is to explain every aspect of the hymn with clarity, which he has done to a great extent. The revelation of mantra is also a part of this. Again, he says that the revelation is to those people who read his Bhashya and understand it. This requires much effort on the part of the Sadhaka. 'Understanbding' involves Manana, Dhyana and Nidhidhyasana. So, before accepting the mantra, has all these been done by a Sadhaka? Again, the similarity between the web and the book is not really supported in this case. Also, can one compare oneself to Lakshmidharacharya or Sri Ramanujacharya and claim to do what they did? They were realized people; are we the same? > > Why? > > > > Is it because Guru parampara had become diluted even then? We know of people who say they have this Guru and that and when the lineage is spoken of the listener knows its all wrong. > > > > It is also said > > Guravo bhahavassandi shishya vithaapahaaraka > > Durllabham jneyo guru shishya santaapahaarakah > > > > The present situation is of the seeker running hither and thither without getting a proper Guru and gullible people taking on the "guruship". > > >>>>>>>>>>>> Well! people running helter-skelter is all becuase of their prak karmas and nothing else. They have to undergo this state of delusion and it is an essential part of their Karmic cycle. By taking the impossible responsibility to educate them (which is possible only by a person who himself is realized), one interferes with the nature's pattern . > > If as you say Nyasa etc have to be learnt from Guru Mukha, then why did Vidyaaranya give all that in detail? > > Well, how many can read and follow the way mudras have to be performed or Arghya Samskara is done? How many can understand the meaning of the mantra (which incidentally is not dealth in the above mentioned work), it's pronounciation etc.? > > I remember reading this in a few other places as well. > > > > The whole secrecy has destroyed a lot of all this!! > >>>>> Nothing can destroy anything. It has been flowing as a Gupta Gamini all the while and will continue to do so whether any one works for its' propagation or it! Why the extra effort and gain Karmas? > > > Only a few months ago I had the fortune / misfortune to see a "secret text" called "Saubhagya Manjari". It was a whole Sri Vidya Pooja, obviously unique. The namboodiri who had it did not know anything. Was keeping it like a genie guarding gold. After great persuasion it was shown. Before it could be copied, it was taken away and placed in Pooja where water seeped in and almost destroyed it. Now it is in the process of being restored at great expense and time. > > >>>>>>> Do we need hundred and one manuals? What is necessary will be made available to the right person at the right point of time. Why trust on the limited human efforts and try to 'revolutionize' things instead of allowing her to do the right thing? > > Why? Because they took the statements Swa matru jaaravat gopyataa and rajyam deyam shirodeyam na deyam shodashaaksharee etc. without understanding or caring to analyse the context in which it was said. > > > > Is not EVERYTHING available in print? Then whats the "untouchability" attached to the Net? > > >>>>>>> Well diffwerence between the book (the standard references of course....regarding the rest, Sri Ravi has said what i intended to) has already been pointed out. > > In Nityaashodashikarnava even prayogas with Panchadashi are given. Are we saying that a person with Sri Vidyaarnava, Ratnakara and Nitaashodashikarnava cannot do the prayogas? > > Certainly not if he does not have siddhi of the mantra which in turn is not possible without Guru Kripa. Most often, without guru's guidance, people forget that the vidya is for atma labha and end up doing prayogas! > > At all times there have been people who misused these and other things. When you MISUSE the results are BAD. These are all aupasanas not Prayoga mantras. No proayogas are taught. > > >>>>>> I didnt quite understand why the reference and discussion on prayogas? > > Bala, Ganapathi and panchadashi with or without Nyasas etc. when used PROPERLY will give results. > > Well! what the 'result' that is being referred to here, if known, shall give the answer. Nyaasahiinaa mantraas will become ari - the same work often quoted in this post says this too! > > Are we saying that a great soul like Vidyaranya is a Kula Drohi? I doubt indeed. > > >>>>>> Vidyaranya seems to have had the realization, understanding and the authority to do it. Others who do not are certainly Kula Drohis! > > I can go on and on but I think this will suffice.Does not we all know Gurus without authorisation creating shishyas? Every Guruhood is fraught with danger. I think Gurus without proper authorisation are greater danger than these books. > > >>>>>>> No comments! I agree with this! I have same thoughts for self-acclaimed Gurus who assume the responsibility of protecting and propagating the Vidya! > > When what is being published is ALREADY in print I do not see what the problem is. Lalita Sahasranama and Trishati are available in print and literally millions recite it daily. Many have got benefits too. I have not heard one case of LS causing harm. That's despite Hayagriva's statements. There are gurus who say recite LS. Amritananda Mayi is one of them and MILLIONS follow her. > > >>>>>> Ravi has replied to this also earlier! > > For everything there is a time and place. Maybe its time all these "secret" knowledge become public. Otherwise like Pranava, Panchagavya etc. westerners will patent them!! We will sit here talking about "secrecy". > > >>>> Well! Vasudaiva kutumbakam....this is no way related to the current discussion but why hatred to the westeners? It is the adherence to shastras, at least by a few, that still has the rest of the world coming to us for knowledge. Who has the authority to decide that the knowledge has to be made public and for that this is the right time? > > Why is it assumed that there was no urge in doing this? Why is it assumed that there is no authorisation? Could there not be "guruaadesha? > > > > One does not become a Guru by publishing what's already published. > > >>>> When it is already published, why pick pieces from it and re- publish? there is a lot of difference in redoing things as done before and doing the same thngs in one's own way different from the original! > > Well *smile* I think that's enough rambling for the time being. There are topics and sub topics in this with authorities. But then the post will become an "aaranya". > > >>>>>>>> If it has not already become! > > I hope I am not hurting anyone. This maybe taken as an intellectual discussion. Nothing more. Let learned members contribute. may be I am all wrong. I also want to learn. > > >>>>>> Golden words! I wish to say the same. > > Kochu > > harshanand_16 <harsha_ramamurthy@i...> wrote: > shivAdi gurubhyo namaH ! > > With apologies in advance to all the learned > members who may feel offended or hurt by this post, I would like to > bring a very important issue before the group. `Should mantras be > given out on the internet'? I happened to read on the web some views > which in essence may be summed up as follows: > > `In these busy times where it is very difficult to find a competent > guru, Internet and books can substitute for this need. Lakshmidhara > in his commentary on Saundaryalahari has done this and we could > follow his footsteps to do the same'. > > Unfortunately my personal feeling is completely contradictory to the > above expressed thought. > > First of all, the Kalpasutra clearly mentions that the secrets > of Kula Dharma (i.e. the mantra, Chakra and Pooja Sanketas) should be > given only to a deserving disciple. Publishing it on the internet > would go exactly against this rule, which every Kaula is expected to > follow to the core. > A lot of preparation is required before taking up an advanced > practice like Srividya, which can be determined and taught by one's > own Guru. Thus, like the truths of nature which never change, so also > the necessity for personal instruction very much remains in present > times. By publishing mantras without discrimination on the net, the > Sadhaka would actually be committing Kula Droha and Guru Droha. Does > not Hayagriva Bhagavan's message in the Lalita Trishati Pithika > deserve any respect? > The reply to this could be: `Only if a person is worthy shall > he be guided to the site which hosts the Vidya. So what is the big > deal?' Accepted! If so much faith is placed in the fool-proof nature > of Amba's scheme of things, then why bother to take the extra trouble > of revealing the Vidya when the deserving shall any way obtain it, no > matter if it is unpublished in a book or the web. > Mantra manuals themselves mention that after Diksha from a Guru, > they may be consulted for further reference. They are in no way a > substitute for the Guru. The Tantras, Saundaryalahari or any other > scripture takes care to see that the Vidyas are not explicitly > mentioned. An aspirant who has received guidance from the Guru only > will become capable of decoding the Sandhabhasa verses. > > When a mantra is indiscriminately put on the web, the > person responsible for it shall bear all the Karmas of people who > begin to use it and the use will be improper in all probability. A > person picking it from the net will never get the information > regarding: > > 1. The Nyasa. > 2. Mantra Tatva > 3. Mantraartha > 4. Associated Mudra > 5. Correct pronunciation. > 6. Kundalini Yoga aspect of the mantra dealing with the > associated Chakras etc., which happen to be the essential parts of > any mantra. > > Before taking up a mantra, Siddhaadi Shodhana > etc. are required. An Ari mantra causes more damage than good. When a > person thinks he can do Loka Kalyana by giving Mantras and is not > capable of the same, he is only whipping up his own ego. A person > should think carefully about the huge amount of Karma he shall be > creating for himself when he tries to become a `guru' figure. It > would be best to let HER scheme of things unfold rather than to use > our limited intellect to `do good' to the society. The effect of > publicly speaking about the Vidya and its Paduka are described at > length in Rudrayamala and it even instructs other Sadhakas to keep > away from such a `Kula Drohi'. My earnest request to all the learned > members of the group is: Please do not publish mantras on the web. It > will cause more harm than good. Also, please do not pick mantras from > the web. It will do no good either. > > The moderators are free to delete this message if they feel it > violates the ethics of the group. > > Apologies once again! > > gurubhyo namaH! > > > > > Sponsor > > -- > pradiipajvaalaabhirdivasakaraniiraajanavidhiH > sudhaasuuteshcandropalajalalavairarghyaracanaa . > svakiiyairambhobhiH salilanidhisauhityakaraNaM > tvadiiyaabhirvaagbhistava janani vaacaaM stutiriyam.h > > www : http://www.ambaa.org/ > Contact: help@a... > > Terms of Service. > > > > > > SBC DSL - Now only $29.95 per month! > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 19, 2003 Report Share Posted June 19, 2003 This is an extract from Mahaperiyaval's exposition of Saundaryalahari where he gives very valuable advice regarding the practice of Mantra Shastra. I thought it would be relevant to quote it here. (http://harsha16.topcities.com/Saundaryalahari.htm) "Kundalini yoga is the secret focus of Saundaryalahari (and Srividya). The Acharyas of Srimadacharya's lineage, though adepts in this yoga, have neither publicized it nor have recommended it for all. To mingle this little power, i.e. the individual Self with the great power of Paramatman, of the individual Self blossoming into the great power, is not something that happens easily. Parashakti has made it more difficult for the individual Self to dissolve in Shakti than for it to dissolve in serenity. There are people who follow the path of Jnana and there are people who follow the path of Bhakti. Amba has both by her side and she makes them witness her dance of power. Not only that, she imparts them a little bit of power and makes them instrumental in conferring her grace on the world. However, neither devotees nor Jnanis desire power on their own. The devotee longs for love, the bliss of love and the Jnani longs for tranquility that is boundless. But the case of a Kaula is different. He practices Kundalini yoga with the deliberate intent of obtaining power. But Amba does not respond to his efforts easily. She seems to haggle over the price he has to pay for it. Even practitioners whose Kundalini has awakened only to a tiny extent will experience a vibration in the crown of their head and a concentration of the power between their eyebrows. This does not mean that their Kundalini is fully aroused or that Amba has revealed in all her glory, like the radiance of the rising sun. What actually happens is a little ascent and a greater descent. As the Kundalini ascends, there is a manifestation of her power and the practitioner gains some Siddhis. It is Amba herself who confers such powers on the Sadhaka so as to distract him from his ultimate quest of perfection, of liberation. Apart from this, if Kundalini deviates from her right path, the results can be disastrous! There are many manifestations of Maya in this world and there are many kinds of practices, disciplines to free ourselves from the same Maya. Kundalini yoga enables one to grasp the power of Amba, but she has mixed it in a great deal of Maya. She has kept the practice of this discipline very hard indeed. It may be asked: "Do those who follow the path of devotion or Jnana achieve their goal and have a vision of the deity they worship or realize the self easily?" The question is justified. But the Sadhana adhered to by the followers of Jnana or Bhakti is not as difficult or as complicated as Kaula or Kundalini yoga. Also, unlike this, any errors committed in the pursuit of Jnana or Bhakti does not lead to adverse consequences. In this path, the Sadhaka runs the risk of Pratyavaya, as mentioned in Gita, the opposite of what is originally intended. Also the Sadhaka is deluded into thinking that he has achieved perfection and won the ultimate fruits of his efforts when he earns only a little benefit in the form of certain Kshulluka Siddhis. The path is certainly an excellent road to take one to the highest state of Samadhi. But qualifications to follow this path are rigid and many in number. People who look down upon Jnana and Bhakti in preference to Kaula should realize that there is no inward fullness to be gained by Kaula that we cannot achieve through Bhakti or Jnana. Caution is necessary with regard to mantra yoga also. Mantra produces the same results as Kundalini yoga and it does so through the vibrations in the Nadis. Upadesha from a capable, accomplished guru, well versed in not only rituals and Kriya, but also in the theory behind the practice and the right approach to mantra Shastra is vital. For these reasons, mantra Shastra is not dealt in detail in this article. There is no use knowing mantras if they have not been taught in the proper manner by guru. You may have lengths of wire in your house of good quality, also switches and bulbs. But will the bulbs burn if they are not connected to the powerhouse? The power of guru is similar – it is a live power. Without the teaching of the Guru, acting like the bulb, if we try to conduct the electricity ourselves to get the light of Siddhi, it only leads to a bad shock, unrecoverable most of the times. During discourses given before a public assembly these subjects like Kundalini yoga and Srividya mantra Shastra must not be elaborated upon, but only hinted at. The elements of a Shastra guarded as a secret must be taught only to sincere Upasakas. These must not be dwelt upon indiscriminately before a general audience. However, to ignore or omit altogether references to concepts pertaining to disciplines of Kundalini yoga and mantra Shastra while explaining the stanzas is to take too narrow a view of things. It would mean overlooking profound philosophical truths. However, great caution is needed in dwelling on these and one must not go beyond a certain point in revealing their content". Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 19, 2003 Report Share Posted June 19, 2003 , sankara menon <kochu1tz> wrote: > Sri Vidyaarnava tantra > First Chapeter Slokas 71 to 76 > shree vishnu sharmana shishyahaha pagalbhaacaarya panditaha.71 > > Jnaanamaatrena saa devee tushtaa bhavati nishcayam..76.. Srividyarnava is not a tantra in real sense as it is a compilation of material and procedures from other tantras. Hence it is a secondary work. Is there any quote from any tantra in Srividyarnava in support of the above? The second chapter of Srividyarnava itself contains a portion called "Guru-sishya-pariksha". In the same chapter where the above shlokas are quoted, there is mention of "gurupaadukaa-arcana- vidhaanaM" and many others things like svaguru krama, diikshaguru krama etc..I dont know what these kramas are about, but as we can see Srividyarnava itself seems to give lot of importance to Guru. It doesnt seem appropriate to base our actions on a random statement from a secondary work when the text itself is not consistent on that issue. And most importantly, Bhavanopanishat says "Guruhu sarva kaarana Bhoota shaktihi". Since shruti says so..all statements of secondary works(like the ones in Srividyarnava) which are in contradiction to shruti get over-ruled. That is because..the heirarchy of authority is Shruti, smriti, and purana...and then come all secondary works. Ex: If a purana says something contradictory to smriti, that statement from purana is to be ignored. Likewise for smriti and Shruti. Sri Harsha already explained Laxmidharacharya's statement. rgds Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 19, 2003 Report Share Posted June 19, 2003 The emphasis on keeping everything secret combined with the regional , linguistic and caste politics of India under the guise of adhikara bheda has lead to the death of many wonderful thins in India. It is imperative to foster an openess towards everyone interested in tantra. While most of the buddhist tantras have been translated and are being preseved in every format available hindu tantras have been lost. We make it as digficult as possible for interested people to access the tantric tradition and put as many barries as possible to its practice...if the mantras are ineffectual if learnt from say the internet what is the problem in publishing them? Most of us end up being mere pujaris or ritualists or scholars at most with hair splitting discussions on insignificant details...while neglecting the most important thing -bhakti of a jnana... If there is faith one can get the mantra from anywhere...and no one has the authority to prevent any one.... The open efforts of people like Chaitanyanandanatha and Amritananada natha has done more to spread the practice of Srividya and encouranged a growth of spiritual awareness than any secretive differentiating entity or institution. Again it is imperative that we be as open as posssible in every way if we do not want tantra to die or end up as the merely mechanical doings of a self labelled elitist group. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 19, 2003 Report Share Posted June 19, 2003 To the extent of preserving the sAmanya knowledge of these texts and traditions, I think a lot of books are being published. It is only limited by lack of money and interest in India. That is why so many books go out of print for decades. But the actual practice should proceed only based on the shaastra-s. Otherwise, there will be flaws of a) partial belief and b) lack of faith in God. Nothing will be lost in time, as SHE transcends it. According to tradition, all the "so-called" lost shaakas of veda-s are only lost to men living in this epoch. When time is right, seers will reappear and they will be restored. As humans, we cannot but attempt to stop its decay, but we can do that with better understanding and probably in correct way. I think, we should drop this discussion and get back to discussing texts with translation. Ravi , "jaimaa1008" <jaimaa1008> wrote: > The emphasis on keeping everything secret combined with the > regional , linguistic and caste politics of India under the guise of > adhikara bheda has lead to the death of many wonderful thins in India. > It is imperative to foster an openess towards everyone interested > in tantra. While most of the buddhist tantras have been translated > and are being preseved in every format available hindu tantras have > been lost. > Quote Link to comment Share on other sites More sharing options...
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