Just a Request!-thank you shri Harsha for this illuminating post!

[Guest guest]

Respected members,

 

I have been following the thread on this topic and i was really

overjoyed to read the knowledgeble posts of sadhakas like you, shri

vijaya ganapath, shri ravi and shri ravi on this important subject.

 

Shri Harsha writes and quite correctly,

 

" 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."

 

Shri Harsha emphasizes...

"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. "

 

this is the truth, the absolute truth , nothing but the truth! i

agree with our beloved Harsha totally!

 

i would like to draw the readers attention to the difference

between 'agama' and 'nigama' texts...

 

in agama texts, it is lord shiva who reveals the shastras to DEvi

SO SHIVA IS THE GURU and Shakti IS THE SISYA and in nigama texts SUCH

AS kULACHUDAMANI tANTRA, it is shakti in her form as Bhairavi answers

all questions put to her by her lord , Bhairava...

 

BUT, WE in this forum know and acknowledge that Shiva and shakti are

*ONE* and the same it is shiva who reveals and he is the guru and he

is also the sisya who asks questions...

 

The Svachchanda Tantra puts this clearly in the following verse:

 

Guru shishyapade sthitva svayameva mahesvarah

Prashnottara-padair vakyaistantrang samavatarayat

 

The Tantra according to this verse, was originally revealed by

Mahesvara (Shiva) who Himself stood for that purpose in the position

of the Guru as well as that of the Shishya. This is also stated in

the last chapter (VII, 79) of the Kulachudamani where the Devi

addressing Her lord says:- Gurustvam sarvatantranam.

 

So, as Shri HARSHA states clearly the "Kulachara has been called a

secret doctrine and practice."

 

"Kaula knowledge, says the text (II, 25) must not be divulged to

atheists, fools, Pashus or to persons of the twice-born caste. The

secret teaching appears to have been transmitted for a long

time "from mouth to mouth" (Vaktrat vaktrantaram) and even when it

came in part to be reduced into writing, sufficient precaution was

taken to conceal it from the uninitiated under technical terms, the

import of which could only be learnt from the Guru. The general

features may, however, be summed up as follows.

 

Although the word Kula in ordinary parlance means a family or clan,

its technical sense has been defined by the Tararahasyavrittika to

be "Kulam=matri-mana-meyam". The term thus combines the meaning of

the three other words which are further explained to mean Jiva

(Mata), Jnana (Manam) and the manifold universe or Vishva (Meyam).

The gist (Sangkalitartha) therefore is said to be Shakti. As Shakti

is Kula so Shiva (as distinguished from Shakti) is spoken of as

Akula. Kulachara is one of the seven Acharas enumerated by the

Kularnava, one of the leading Tantras of the division of Sadhakas of

this school called Kaulas. According to the last named Tantra it

occupies the highest rank. "The Vaidikachara" it says, "is no doubt

higher than all, but Vaishnavachara is higher than Vaidikachara;

Shaivachara is higher than Vaishnavachara; Dakshinachara is higher

than Shaivachara; Vamachara is higher than Dakshinachara;

Siddhantachara is higher than the last and Kulachara is superior to

all."

 

As Kulachara is thus said to be the highest of the Acharas, only

those Sadhakas are qualified therefor who in this or another birth

have graduated in the preceding Acharas which are regarded as

stepping stones to it. Such a Sadhaka is called Kaulika or Kulina.

Being the final stage of Sadhana this Achara knows no distinction of

race, colour, caste, or sect. But the esoteric character of its

doctrine and practice is such that it was never meant for the

ordinary man of the world. On the contrary, the difficulties of its

true practice are said to be such that according to the doctrine "it

is easier to walk on a drawn sword," than to be a true Kaula. It is

expressly stated (I, 42) that the Adhikari must be a Kulina, that is

one who is capable of realizing that every person, thing and act is a

manifestation of the Mother or Shakti (Striyamancha jagatsarvam). An

essential feature of this Achara is the attainment of the knowledge

that the Mother who is worshipped under different forms as Tripura,

Kalika and so forth with differing rituals is She from whom all

creation proceeds and who is all in all. This is very aptly set forth

in the text (I, 24) which says "Oh All-knowing One, if Thou knowest

Me then of what use are the Amnayas (revealed teachings) and Yajanam

(sacrifices: ritual). If Thou knowest Me not, then of what use are

Amnaya and Yajanam."

Yadi mang viddhi sarvajna kva chamnayah kva yajanam,

Na viddhi mang chet sarvajna kva chamnayah kva yajanam.

 

This teaching has found its way into popular Bengali songs which say.

"Tell me what will japa, tapa, yoga and yaga do for a man in whom

Kulakundalini awakens and for the man in whom She awakens not."

Supremacy is claimed for Kulachara on the grounds that it is the

final stage of Sadhana in which Knowledge is realised to be superior

to ritual. Kuladharma is accordingly said to weigh more than all

Yajnas and Vratas put together in the scale against it though such

rituals are necessary in the preliminary Acharas which qualify for

the last. As Jnana alone secures liberation the Kularnava Tantra

affirms that without Kuladharma liberation is not possible."

 

Devi herself says " It should be concealed in the heart (Gopaniyantu

hridaye). "This wonderful secret, my child, should be kept from

Pashus" (v 40. Rahasyam adbhutang vatsa gopavyam pashushangkate)."

 

courtesy- www. shiva-sakti mandalam

 

the whole point that Shri HARSHA IS making one should be

a 'deserving' disciple to learn these great shastras... who is a

deserving disciple? (adhikari?) that is the subject of another

post...

 

 

om shri gurubyo namaha!