muKam bindum kritwa

[Guest guest]

-- sriparasukhanandanatha

Date :-- March 18, 2006

Subject:-- muKam bindum kritwa

SrigurussarvakAraNaBhUtA Saktih |

SrimahAgaNAdhipataye namah ||

 

“muKam bindum kR~itwA kucayugam adhastasya tadadho

harArTam dhyAyEdyO haramahiShi tE manmadha kalAm |

sa sadyah sanKsOBham nayati vanitA ityati laGu

trilOkImapyASu Bhramayati ravIndu stanayugAm ||”

 

Outward meaning in a summary is –

“Imagine ‘bindu’ as the face of the woman; the ‘duel bindus’ as

the breasts of her, and beneath these three, which is there as a trigon to be

the vagina of that woman and meditate manmadha kalA in it: by that, when the

natives of all the three worlds are mesmerized and subjected to illusions, what

to say about the agitation and turmoil in the common woman folks?”

 

This nineteenth Sloka in saundaryalahari of Sri Sankara

BhagavatpAdAcarya is narrated to be useful for inducing lustful nymphomania in

women folks and attract them to his side with the help of the mantra Sakti,

secretly studded in it, (by almost all the commentators so far as to my

knowledge goes). Didn`t you ever feel it quite awesome, unnatural and

undesirable any way? The narrator is the guru of all gurus and the jagadguru,

an unmarried brahmacari, who has relinquished all the worldly pleasures; and the

listener is a SiShya who wants to relinquish every thing in quest of salvation,

approached the guru for proper guidance in showing him a right path for the

liberation. Just think of the absurdity in these commentaries now please. Then

let us try to find out if there is any other meaning which can reveal the real

intention of the jagadguru.

 

“nityA kUta trayam dEvi turiiya swara SeKaram |

tatturiiyam swarUpanca bindutrayam udiiritam ||

tadAtmakamca dEvyaste sadhakasya ca yadBhavEt |

tad BhAvanAm sR~inu prAj~nyE mahOdayakariim SuBhAm ||

Urdhwa bindwAtmakam vaktram adhO bindu dwayAtmakam |

Kucadwayam tu tatChEShA gati mEtam viBhAvayEt ||”

 

This is the description given in the kAdimata tantram for the

“kAmakalA”. The fourth alphabet “iimkAra” which is heard at the conclusion of

the three kUtAs, in the ‘nAda’ and ‘nAdAnta’ itself is this ‘mahAmAyA’. It

means The sole witness for the existence of avasthA traya and also to the

non-existence of the avasthAtraya.

 

“kUta trayE mahAdEvi kunDalI tritayEpi ca

cakrANAm pUrva pUrvEShAm nAdarUpENa yOjanam ||”

 

This indicates the procedure in doing ‘japa’, how we should have to

bind up the three kUtas of the mantra with the kundalini which remains spread in

all the sthUla, sUxma and parA forms. From the centre of the forehead nine

fingers upwards upto the brahma_randhra with nine names as, bindu, artha_candra,

rOdhini, nAda, nAdAnta, Sakti, vyApika, samana and unmani. We have to fix up

the letters of our mantra, along with this three types of kundalini and merge

with all these nine nAdAs at the rear end of the mantra.. Also, there is

another type of meditation was mentioned to meditate upon the face of the dEvata

in the bindusthAna of our forehead, above of it, in the place where it was said

as the place of ‘nAdA’, the ‘visarga’ (duel bindu) just above the margins of

hair the two breasts which fed us for growth; and the triangle in the place of

‘brahma_randhra’ as the ‘yOni’ the mother`s womb where we all took birth from.

The three of the mantra kUtAs should be attached in these three places and

imagine that the alphabets of the mantra are passing through these three parts

of the ‘kAmakala’, entering in to the birth place from where the whole of the

universe did emerge out and from there we reach our real abode. This method of

meditation is called the “samhAra karma”. This is in accordance with the

‘sanatkumara samhita’.

 

“trikOnE baindava sthAnE adhOvaktram vicintayEt |

bindOr upri BhAgE tu vaktram paricintya sAdhkah ||

taduparyEva vaxOja dwitayam samsmarEd budhah |

taduparyEva yOni ca kramaSO BhuvanESwariim ||

SriividyAm kAmarajan ca vinyasyASu vimOhayEt |

 

There is also another method of this meditation.in the reverse

order in the name of “sR~iShti karma”

 

“EkAm prakR~iti rUpENa sarva Saktim vicintayEt |

kAmayEt kAminiim sarvAm dEvIm AvarNa rUpiNIm ||

cintayEt sundarIm dEvIm sarva vyApaka rUpiNIm |

ikAraBhUta mantrasyAvayavam ca catuShTayam ||

bindu trayasya dEvESi pratham dEveShkakaviduh |

bindu dwayam stana dwandwam hR~idi sthAnE niyOjayEt ||

hakArArtham kalAm sUxmAm yOni madhyE vicintayEt ||

udyadAditya sankASam sindUrABham stana dwayam |

bindum sankalpya vaktram tu sPuraddiipa SiKa praBham ||

kAmO binduraham dEvi tatrasthA paramESwarI |

Siva Sakti mayam dEva tadadhastad kucadwayam ||

Tadadhah saparArdham tu cidrUpam paramAm kalAm |

Sancintya sAdhaka SrEShTa strailOkyam vaSamAnayEt ||

Etat tE kathitam dEvi kAma kalA su nirNayam |

gOptavyantu prayatnEna yadIChEdatmanO hitam ||

 

This kind of meditation will be useful to acquire worldly

pleasures, because you are coming down into the universe to live in it. This

kAma_kala is said to be the mahAmAyA Sakti of paramEswara. That is why sri

Jagadguru is giving a warning not to enter into the mAyA saying that “sa sadyah

sanxObham nayati vanitA ityati laGu” Here vanitA should not be taken as ladies.

“vanita” according to the definitions given in the amarakOSa as

“vanyata iti vanitA – vanu yAcanE; vana ShaNa samBhaktau”. It means what ever

you ask for your.meterial pleasures and fruition or enjoyment, she will give

every thing you ask and put you in a confused state that you are immersed in it

only.

“Bhramayati ravIndu stanayugAm”

The word “raviindu stana yugAm” also indicates “agnii ShOmAtmakam jagat” (there

is no difference between the Sun and the fire in vEdAs.)

Summarily, it will deceive the jagat immercing it in delusion.

 

Every one who wish to know the ;swaswarUpa; (his own self) , would

crave to dwell upon that turIya avastha (this bindu, visarga and trikOna) in

the brahma_randhra only. That is why it is called “kAma_kalA”

 

Please excuse me if I have exceeded any limits.

 

krishnarao

..

 

 

 

krishnarao.lanka

(sriparasukhanandanadha)

 

 

[Guest guest]

OM SrIgurussarvakAraNa BUtA SaktiH.

OM SrIman mahA gaNAdhipatayE namaH.

 

I am also the one, with your concern.

But, I am not the one, that has been gone.

 

I see, they all say about the only one.

when that one talks about that only one.

What harm should I see, and to whom?

Thus I took off my feelings and keep mum.

 

also please see my other post in the group:

/message/8446

 

Dr. BN Pandit giving you subtle interpretation to you.

SrIparasukhAnanda nAtha giving subtle interpretation to group

members.

If I am in your shoes, how would I think that Ambaa-l group memebers

are not as deserving much as I am on

SrImAtha?

 

By the way, are these subtle interpretations (of SrI BN Padit and of

SrIparasukhAnanda nAthA's) are

dead-ends?They are so complete that one should stop there?

Please take all commentaries with pinch of salt.And... move on.

Thus The Lord God intended, let the knowledge flow, unbounded.

 

OM aiM hrIM SrIM SrIsAxI caitnya svarUpAtmane namOnnamaH SrIM.

prasAda.

 

, virendra qazi <virendraqazi wrote:

>

> Respected teachers and guides,

>

> Normally we avoid sharing or commenting on net regarding this

sacred and secret knowledge.