ShOdaSAkshari mahA mantra

[Guest guest]

 

- sriparasukhanandanadha

Date :- December 26, 2005

Subject :- ShOdaSAkshari mahA mantra

 

Priya mahAsayAh,

 

Many varieties were mentioned in the methods of prAnAyAma. In

srIvidya while initiating mantras, a gradual procedure is being observed, that

is why srIvidya was named as krama vidya. prAnAyAma is being practiced here in

three procedures in the names of –1.”ati sthUla prAnAyAma” (gross external, 2.

“sthUla prAnAyAma” (gross internal), and 3.”sUkShma PrAnAyAma”(subtle).

 

While initiating bAlA tripura sundari mantra, it is being performed

“ati sthUla prAnAyAma”, in which the prAna Sakti is being dragged upwards from

the “mUlADhara padma” “agni mandala” to the “sUrya mandala”, and to the “Chandra

mandala” with three biijAkSharAs. It is experienced in the jAgtat, swapna, and

suShupti daSAs and then with the reversed three biijAkShrAs as a single akShara

is experienced as turiiya avastha in the crown of the head.

 

While initiating the pancha dasakSari, the guru is guiding us into the

nava chakrAs, asking us to drag the prAna Sakti with the three kUtAs of the

mantra in certain order from the “trailokyamOhana chakra” starting nine chakras

up to the “sarvAnandamaya chakra” in the brahma randhra bindu chakra. It is

conducted with the knowledge of ‘sivaSakti sAmarasya’ as mentioned in the Slokas

of the triSati, i.e., – “ BhUpuram BhuvanASrake etc., experiencing the the

three avasthAs with the fifteen letters and the nAda in nine letter space upto

the brahmarandhra in the turiiya avastha.

 

When coming to the Shodasi, it is very secret, but for the

information of the ambaa devoutees, I narrate briefly some of the features only

here.

While initiating the mantra, the sriguru will instruct to drag the prana Sakti

right from the toes, thighs, and the nine chakrAs upto the brahma randhra with

the help of the twenty eight letters, experiencing all the three avasthas and

then with the nAda projecting into the turiiya and turiiyAtiita avasthas in the

“mahAbindu” which is situated two finger length high above the brahmarandhra.

Here the sAdhaka is experiencing the bliss of siva sakti samarasya. In this,

the sAdhaka is just remaining at the gateway of suShupti marga, while the mother

is passing in to the room of her husband ‘bindu chakra’,and waiting there itself

for the samaya of her return, hense the sAdhaka is called a samayika, and the

procedure is called “samayAchAra”. The real bliss of

the sAmarasya could be experienced only by the samayAchAri only.

 

“saiShA ShOdasii Sriividya pancha dasaksharii srii mahA tripura sundarii “

 

ShodaSAkshari is not an individual mantra. The pancha daSAkshari, the queen of

all the mantras, when affixed with the turiiya ‘iimkara’, with so many reforms

in penace, is evolved and mentioned, in the name of “ShodSAkshari”, just in the

manner the milk if mixed with a piece of curd, is converted as the curds; and

from the curds the butter, its subtle form; and from butter, its subtle form

evolves as ghee.

 

“saiva puratrayam Sariiratrayam vyApya bahirantaravabhAsayantii |

 

This is a kind of “BhAvAbHava kalA vinirmukta swarUpam exposed as an advitiiya

brahma samvitti rUpam”.

 

“yasyA swarUpam brahmAdayO na jAnanti tasmAdutchyate~jEyA

yasyA~antO na vidyatE tasmAdutchyatE~nantA”

 

That is why sanjaya at last affirmatively declared in the bHagavad geeta, which

is the essence of all the essences of the yOga Sastra relating upaniShads of the

Brahma vidya, that

 

“yatra yOgEswarah krishnO yatra pArdhO dhanurdharah |

tatra Sriir vijayO bHUtir dhrivA niitir matir mama ||”

The esoteric meaning of this is as follows---

 

The abHaya is nAdarUpa Krishna himself and that is the nectar. The

dhanurdhAri is the bindu rUpa. The conjunction of both these two is becoming the

Siva Sakti sAmarasya swarUpa mahAmantra. Everything desirous, all included in it

only.

“yOgESwarah” means the combination of the three kUtAs of the mantra. “lalita

pum rUpa Krishna vigraha” So Krishna means the panchadaSAkSharii mahAmantra.

“pArdHah” means, “prithurmahati vistiirNE”, prithu means ‘mahat’; The product of

mahat is ‘ahamkAra’ and that ‘iimkAra’ which is the product of ahamkAra is

‘dhanurdharah’. i.e., the ahamkAra chaitanya which is holding the kundalinii

rupa dhanus.in its hands. In conclusion it says that the panchadasii mantra

endows us all the benefits like,

 

“Shrii” = monetary riches and wealth indicates “Shriim”

“vijayah” = the exhibition of power “hriim”

“BhUtih” = the abundance of the desirable and achievable things. “kliim”

and that which contours unpronouncedly, like a string in the beads, and leads us

is “Dhriva”, it means the pranava nAda “Om”

“niiti” = dharma vidyA rUpa “aim”

“mama matih” means the thing which can ensure us the bliss of mokSha “sowh”

 

( all of this tells us that, by these anavritta axarAs, ( Shriim, hriim, kliim,

Om, aim, sowh) when properly arranged and adjusted, we can achieve the

ShODaSaxarii mahA mantra and that will bestow us all the above mentioned

benefits.

My dear friends, this is all I could write about ShOdasAxari mahA mantra.

Please excuse me if I have exceeded any limits.

 

sriparasukhanandanadha

 

 

 

krishnarao.lanka

(sriparasukhanandanadha)

 

 

[Guest guest]

namaste sir

 

I fully concur with the results you have mentioned, the same thing

the great masters also have mentioned

 

SP

 

 

, "sri parasukhananda nadha"

<sriparasukhanandanadha@r...> wrote:

>

>  

> - sriparasukhanandanadha

> Date :- December 26, 2005

> Subject :- ShOdaSAkshari mahA mantra

>

> Priya mahAsayAh,

>

> Many varieties were mentioned in the methods of

prAnAyAma. In srIvidya while initiating mantras, a gradual

procedure is being observed, that is why srIvidya was named as krama

vidya. prAnAyAma is being practiced here in three procedures in the

names of –1."ati sthUla prAnAyAma" (gross external, 2. "sthUla

prAnAyAma" (gross internal), and 3."sUkShma PrAnAyAma"(subtle).

[Guest guest]

Namaste,

 

Thanks for the information that you have shared in your

rich postings.

 

May I ask you to shed some light on the the following topics:

 

(1) Some insights into the meanings of the 7 dveepa concept with

intermediate oceans that are described in puranas and

mahabharata. + Its relation to the human body if any.

 

(2) More information on connection the between shrI vidyA and

bhagavata gItA.

 

With respects and regards,

Shrinivas

 

(Other list members that can provide pointers on these

topics are requested to kindly contribute).

 

 

, "sri parasukhananda nadha"

<sriparasukhanandanadha@r...> wrote:

>

>  

> - sriparasukhanandanadha

> Date :- December 26, 2005

> Subject :- ShOdaSAkshari mahA mantra

>

> That is why sanjaya at last affirmatively declared in the bHagavad

geeta, which is the essence of all the essences of the yOga Sastra

relating upaniShads of the Brahma vidya, that

>

> "yatra yOgEswarah krishnO yatra pArdhO dhanurdharah |

> tatra Sriir vijayO bHUtir dhrivA niitir matir mama ||"

> The esoteric meaning of this is as follows---

>

> ( all of this tells us that, by these anavritta axarAs, ( Shriim,

hriim, kliim, Om, aim, sowh) when properly arranged and adjusted, we

can achieve the ShODaSaxarii mahA mantra and that will bestow us all

the above mentioned benefits.

>

> sriparasukhanandanadha

>

>

>

> krishnarao.lanka

> (sriparasukhanandanadha)

>

[Guest guest]

Om SrImAtrEnamaH Om.

 

Disclaimer: I have not yet initiated into this mahAmantra.

Now my post.

 

ShOdaSAkshari mahA mantra

 

Which connects/relates you from saguNa(provided you must be going from

pancadaSi to ShODasi) to nirguNa brahman.

Which reveals the centre of universe to it's sAdhaka.

All being one and one being all.

 

I do not understand whatelse details a non-initiator needs/relevant

beyond this on this mahAmantra.

 

And to the initiated human-being(utpatti: kshaNa bhangura existence of

aum transformed in martya loka) into this mahAmantra, who is Lord

Shiva himself, none other but the only existing Lord Shiva himself as

his guru guides him.

 

Lord Maheshvara - embodiement of compassion, love and bliss, sometimes

reveals the details of ShODaSi, sometimes even the

verbal part of ShoDaSi to the reasons that I can't comprehend in the

open world.

If you are curious, you may get some insights when you google internet

for "auspicious wisdom".

You will get ISBN 0791411451

one of many book urls: http://www.sunypress.edu/details.asp?id=52606

This may be a supplimentary book for a university course on ShODaSi

mahAmantra in Rochester,NY, USA. - url:

http://www.courses.rochester.edu/muller-ortega/rel249

 

Follow Lalitha from there.

 

It looks odd that when communist party of India in democratic India

objects for a course in

even Astrology/jYotish claiming it as too religious/not-suitable for

secular India,

other hand another democratic nation(mother of democracies) and mostly

christian nation

having successful university course on specific hindu tradition -

SriVidya.

Reason for this too, only Lord Shiva knows.How playful is our Lord.

 

Another play of the Lord.

 

Lots of Upanishads' opening shanti shlokam.

 

Om pUrNamadaH, pUrNamidam

pUrNAt pUrNamudacyatE

pUrNasya pUrNamAdAya

pUrNamEva-avaSiShyatE.

 

Mathematically 0 - 0 = 0. which my 3+ year old son understands.

Will I be able to understand/experience complete meaning of this verse

in this lifetime?

[Guest guest]

Shri Shrinivas,

 

NamaH tE.

 

If you know telugu, then there is one book on Bhagavadgita's 9th

chapter - RajaGuhya yogam - explanation by revered SriVidya Guru who

contributed 'a lot' to telugu literature on SriVidya tradition - SrI

Veera Venkata Satyanarayana Sharma, Eshawara. (name after Lord of

Annavaram,East Godavari Dist., Andhra pradesh - Veera Venkata

Satyanarayana Swamy - a form of Swami Narayan - the real god inside

us).He must be that only God indeed.

 

Goodnews:

URL of the free e-book available

 

http://www.archive.org/details/SriMadbhagavathadgeetha

 

Om ShrImAtrE namaha Om.

 

prasAda.

 

, "Shrinivas A. Gadkari"

<sgadkari2001> wrote:

>

> Namaste,

>

> Thanks for the information that you have shared in your

> rich postings.

> (2) More information on connection the between shrI vidyA and

> bhagavata gItA.

>

> With respects and regards,

> Shrinivas

>

> (Other list members that can provide pointers on these

> topics are requested to kindly contribute).

[Guest guest]

Namaste,

 

, "Prasada Reddy" <prasada.reddy@g...>

wrote:

> on Bhagavadgita's 9th

> chapter - RajaGuhya yogam - explanation by revered SriVidya Guru who

> contributed 'a lot' to telugu literature on SriVidya tradition - SrI

> Veera Venkata Satyanarayana Sharma, Eshawara.>

> http://www.archive.org/details/SriMadbhagavathadgeetha

 

Personally I am big fan of shrI E.S. Sharma or shriyAnandanAtha,

which is his dIkSha name and I like his explanations.

 

 

shrI Shrinivas Gadkari wrote:

> > (2) More information on connection the between shrI vidyA and

> > bhagavata gItA.

 

May I request you to be more specific?

The subject of gIta and shrI vidya is the same i.e brahman with the

exception that shrI vidya seems to include more practical and

vigorous/rigorous mental exercises which might offer better(compared

to many other ways) help in the ultimte identification i.e.

jIvAtma=paramAtma. This is my impression.

 

I will not say anything about the actual details as I am not a shrI

vidya upAsaka.

 

Regards

[Guest guest]

<prasada.reddy@g...>

> wrote:

> > on Bhagavadgita's 9th

> > chapter - RajaGuhya yogam - explanation by revered SriVidya Guru

who

> > contributed 'a lot' to telugu literature on SriVidya tradition -

 

Namaste,

 

Thanks for this information. If some list members could post

some portions of such works translated in English it would

be a great help.

 

, "Satish" <satisharigela> wrote:

> May I request you to be more specific?

> The subject of gIta and shrI vidya is the same i.e brahman with

the

> exception that shrI vidya seems to include more practical and

 

Gita is very terse. It hints at numerous practical techniques

without getting into any specific details. It is likely that

important shrI vidyA aspects are hinted at and only initiates

may be able to understand these hints.

 

On the seven dveepa front: I am wondering if there is any

connection with sapta chakra here. The problem of course is

these seven dveepas are located at the middle of meru and not

one above the other on meru. So whatever these represent will

need to be in the physical plane - bhU - loka or in physical

body. I have seen a statement saying that they are related to

seven dhAtus. And we know that shrI vidyA locates each dhAtu at

one of the seven chakras. May be we can look at each dhAtu as

a physical image of the seven chakras. Also bhAvanA upanishad

states that puruSArtha-s are oceans and dhAtu-s islands (Nine

instead of seven)

 

It will be most surprising if veda-vyAsa has not addressed the

important topic of sapta chakra in sufficient details in the

puraNa-s, mahAbhArata, at least indirectly. Remember the

mahAbhArata contains claims like "whatever is not contained

in this work on puruSArtha is not to be found elsewhere ..."

 

If shrI vidyA upAsak-s can comment on this it will be helpful.

 

Regards,

Shrinivas

[Guest guest]

Dear Shrinivas,

 

Namaste.

 

Brahma SrI E.S.sharma is embodiment of the Great Goddess

parAbhaTTArikA Lalitha herself.

One of his works - this rAjaguhya yOgam explanation - is embodiment of

that eternal knowledge.

According to my humble opinion,

attempting to translate/interpreting it by non-sAdhakAs should not be

considered for all great reasons.

 

You better have a telugu-known sAdhaka willing/got right-motivation

from the Great

Goddess to give you that amRuta. Pray Her to have that to happen.

 

Forgive me for any of my mistakes.

 

Om SrImAtrE namaH Om.

 

prasAda.

 

, "Shrinivas A. Gadkari"

<sgadkari2001> wrote:

>

> <prasada.reddy@g...>

> > wrote:

> > > on Bhagavadgita's 9th

> > > chapter - RajaGuhya yogam - explanation by revered SriVidya Guru

> who

> > > contributed 'a lot' to telugu literature on SriVidya tradition -

>

> Namaste,

>

> Thanks for this information. If some list members could post

> some portions of such works translated in English it would

> be a great help.

>