About greatness of mahasodasi

[Guest guest]

A) If you are dvijA, then you have to say more gAyatrI than any

other mantra. Just for example, if you are initiated to pancAxarI

and you do 1008 japa of panchaxarI, then you should do atleast 1009

gAyatrI.

 

[in the prelude to Sri durgA saptaSatI, bhAskararAya turns around this

argument and says that all Sakta-s because the avahana for gAyatrI is

done in the form of devI even by vaiShNava-s -- AyAtu varadA devI]

 

 

B) It is said that saying SodaSi is equivalent to saying one sampUrNa

gAyatrI (with the 4th pAda). This argument is to show the greatness

of SodaSI but not to replace the rule about gAyatrI. You still will

have to do more gAyAtrI than SodaSi.

 

 

Ravi

[Guest guest]

Namasthe.

 

Gayathry Mantra is a Vaidic Mantra while Shodasi is a tantric one and there is

no point comparing between these two, as both are equally great and run

parallel.

 

If one follows purely the Vedic directions and conducts his life as per

injunctions of Vedas, solely the gayathry mantra is capable of removing the veil

of Maya and shodasi is unnecessary.

 

As it is very difficult to follow the Vedic injunctions atleast in Kali Yuga,

our Masters have given us a easy route and the choice to follow the Upasana

margam and the tantras give us the detailed instructions in this regard.

 

In that respect the tantras regards Shodasi as the highest mantra one could

get initiated by Her grace. It is also said a person who has been initiated to

this mantra can take up any New mantra which he wishes, without any further

initiation from a guru and when he meditates on it, it has the effect as if has

was pre initiated.

 

As correctly pointed out it, is obligatory for a Dvija to do all his nithya

karma,nymithya karmas, even if he in an Upasana marga and doing upasana does not

free him or grant him the exemptions from these duties.

 

Doing gayathry would compliment the Sadhak in removing the sins that may

accrue if out of ignorance ,one does what is contrary as per the tantras.

 

For a shodasi initiated sadhak, while it is obligatory to do namaskarms only

to Mother and Guru, it is only out of choice he prostrates to others including

his father.

 

Ideally our Masters recommend, doing one Gyathry mantra for each shodasi

mantra and the exception is for the female initiates who need not chant

gayathry.

 

During the International conference of Shakthas held at chennai before few

years when one sadhak remarked that Shodsi is even greater than Gaythry , the

entire schedule of events that were to take place on that dagot disturbed due to

this comment and the discussions focused on the importance of gayathry and

nithya karmas for an upasak.

 

 

 

ganapathy

 

Ravisankar Mayavaram <abhayambika wrote:

A) If you are dvijA, then you have to say more gAyatrI than any

other mantra. Just for example, if you are initiated to pancAxarI

and you do 1008 japa of panchaxarI, then you should do atleast 1009

gAyatrI.

 

[in the prelude to Sri durgA saptaSatI, bhAskararAya turns around this

argument and says that all Sakta-s because the avahana for gAyatrI is

done in the form of devI even by vaiShNava-s -- AyAtu varadA devI]

 

 

B) It is said that saying SodaSi is equivalent to saying one sampUrNa

gAyatrI (with the 4th pAda). This argument is to show the greatness

of SodaSI but not to replace the rule about gAyatrI. You still will

have to do more gAyAtrI than SodaSi.

 

 

Ravi

 

 

--

pradiipa-jvaalaabhir-divasakara-niiraajana-vidhiH

sudhaasuutesh-candropala-jalalavair-arghya-racanaa .

svakiiyair-ambhobhiH salila-nidhi-sauhityakaraNaM

tvadiiyaabhir-vaagbhis-tava janani vaacaaM stutiriyam.h

 

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[Guest guest]

On 12/23/05, ganapathy = = vijaya <srividya101 wrote:

> Namasthe.

>

> Gayathry Mantra is a Vaidic Mantra while Shodasi is a tantric one and

> there is no point comparing between these two, as both are equally great and

> run parallel.

 

If I am not mistaken, it was Sri bhAskararAya who gave this

interpretation of SoDaSi comparing it with saMpUrNa gAyatrI. The need

from comparison and justification arises solely from the tantra side.

 

However, I would not go to the extent of saying that as pointless, it

has its own purpose of explaining that mantra and giving additional

insights into it. Also it highlights that goal here is also j~nAna.

But the caution, which bhAskararAya himself gives, is that the role

of gAyAtrI for dvijA-s is indisputable and it cannot be substituted.

In the case of non-dvijA-s, yes they do not have that constraint. And

to them, understanding SoDaSi in comparison to gAyAtrI should give a

great hope.

 

 

 

Ravi

[Guest guest]

On 12/24/05, Satish <satisharigela wrote:

>

> I doubt if there is anything called absorbing another's karma.

> We should be cautious of teachers and people who keep teaching things

> like that.

>

> Take a look at this,

>

> http://lists.advaita-vedanta.org/archives/advaita-l/2005-December/016098.html

>

> Even if one "absorbs bad karma"( whatever that means), that does not

> make teachers who indiscriminately give shrIvidya, any legitimate.

> Why do something prohibited and then suffer for it.

 

You can hear such a talk of taking someone else's karma even in

Sankara maTha-s :-)). There are purANic stories behind it.

 

But bhagavAn clearly says in gItA (i think 5th chapter) that he does

not take somebody else's pApa or somebody else's puNya. And both these

are in the realm of avidyA. Hence, a j~nAni will also have nothing

to do with it.

 

 

Ravi