namasteji Sir

[Guest guest]

>From sriparasukhanandanatha

Sub: Gurupaduka mantra.

 

Priya mahaSayAh,

 

Sri SaradapriyAnanda has asked me in message - and my reply is as follows

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namasteji Sir

 

I very much liked your article on ambaa group in regard to how a sri vidya

teacher can absorb the prana of his disciple and in the process the disciple

becomes one with the teacher

 

Please correct me if I am wrong, the sri vidya teacher can do this alternatively

by instrucitng the student to think of himself as identical to the teacher so in

the process the teacher and the student become one

 

looking forward to some enlighting answer from you

 

And another thing I would request you to tell me from your experience on

gurupaduka mantra, I have read some interesting things from kularnava tantra,

but would appreciate if you could probably share some of your clear insights

into this at your leisure time

 

pranam

-vikram from bangalore

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My reply is -------------------

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Priya Sri vikramji,

 

I am very happy to receive your fraternal gesture in exploring the esoteric

meaning of Srividya tradition. I also thank you for the compliment endowed upon

my article. While interpreting the 13th Sloka of soundarya lahari, of course I

have quoted some excerpts from “Sri tantraraja tantra” with regards to the

different varieties of dIxa methods according to the adhikari BhEda. We can’t

comment any thing upon the testaments delivered by the Siva parameSwara himself.

 

As you have requested to tell something about the gurupAduka mantra, I have

already expressed some thing what all I know in my article “Saraswati”, which I

hope you might have read it already. However I again quote here for your

perusal.

>>> “nArAyanam padmaBhuvam vasisTham

Saktincha tatputra parASarancha |

vyAsam Sukam gaudapadam mahAntam

gOvinda yogiindram adhAsya SiShyam ||

 

Srii SankarAchArya maDhAsya

padmapAdancha hastAmalakancha SiShyam |

tam trOtakam vArtikakAram

anyAnasmadgurUn santatamAnato2smi ||

>This is our guru parampara. It mentions in it mainly of forteen names of

gurus. These forteen names represent the forteen worlds we exist in. The

gurupAduka mantra also contains only forteen mantras in it. That is why, Sri

BhaskararAya in his book VarivsyArahasyam, just named it as “chAturdaSi”. This

chAturdaSi is a continuous flow of parampara containing in three divisions as;

divyauGha, siddHuGha and mAnavaugha. This flow is nothing else but the nectar

flow of ganga which is flowing in all the three Bhuvanas (worlds) with three

names as; MandAkini in swargaloka, BhAgiiraThi in BhUloka and as BhOgavati in

the pAtAla lOka sanctifying all of the tree lOkas with its sacred nectar in it.

> This streem is really the “saraswati” which emerged out from the face (mouth)

of brahma (gnAna). It is flowing right from the mouth/feet of nArAyana upto the

mouth of my own guru and pouring down upon my head (mind and intellect) as

aBhiShEka. It is the “vAni” (word/speech) of the whole parampara. It is the

effulgence of realization of my own self. That is why it is “Bharati”.

“idam kaviBhyah pUrveBhyo namovAkam praSAsmahE |

vandEmahi cha tam vAniimamritAm AtmanahkalAm ||

 

..>So says BhavaBhUti, that this vAni is Atmanah kalA – it means that it is a

phase, belonging to the “self”. There are another two phases which emerged out

from the “self”. They are , BhArati and Ida.

“dEvIstisra tisrO dEvIh | saraswatyaSwinA BhAratIda”

All these three are vAgdEvatAs. They always live together and never separate

from one another. This is the meaning of the reiteration of the word ‘tisra’ two

times. These three vAgdEvatAs remain in the same stream in the speech flow in

the names of “paSyanti”, “madHyama” and “vyKhari”.

 

paSyanti always remains with the “parA”, which is the main originator of all

these three vagdEvatAs. It has got another name as ‘idA’ in the vEdas and it

belongs to the ‘agni mandala’, promoting the first cause of the nAda. The

second one “saraswati”, which belongs to the ‘vAyu mandala (air), is acting as a

motivational force, and generally called as “madHyamA vAk” to push it upwards

for an intelligible pronunciation. The third one “BhArati”, belonging to the

sUrya mandala with another name as “vyKhari”, is audible to hear in distinct and

clear language is situated in the ‘sUrya mandala’ (the sun).

> saraswati being the representative of the air force, is actually the “prana

Sakti” in all living beings, and is called as the “sUtratma”.

 

“mahO arNah saraswatii prachEtayati kEtunA | dHiyO viSwA virAjati” ||

maHo arNah means the great ocean i.e., inestimable ignorance and deep sorrow.

This indicates that it awakens and enlightens the ajnAni puruSha, endowing with

the benefit of great wisdom and makes him a self realized soul.

> This saraswati is described as the saxAt prakriti chaturBhujA mahA

saraswati, the creation of the “aShta BhujA turiiya mahAlaxmi”.

This mahA saraswati is becoming the cause for the demolition of the “rudra

grandhi” and also establishment of “Ananda pratiShTha”, by vanquishing SumBha

and niSumBha.

“gouriidEha samutpanna yaa satwaika gunASrayA |

sAxAt saraswatii prOktA SumBhAsura nibarhiNii ||”

>In the durgA saptaSatii ten names were quoted as her names

“mahAvidyA mahAvAnii BhAratii vAk saraswati |

Arya brAhmii kAmadhEnur biijagarBhA cha dhiiSwarii ||”

 

Now it is evident that saraswati is the proprietor of all the vocabulary and the

sonority of sound phenominae and their resonances.

>“mahABhagyAddEvata yA Eka AtmA bahudha stUyate ||

The ‘self’ is so powerful, mastering all the siddhis like aNima, laGhima, mahima

etc., She can display any number of forms at her will, and that is the meaning

of the word “mahABhAgya”, although she is only one at all times and none else is

there other than her. “EkamEvA advitiiyam brahma”, “mattah parataram nAsti

kinchit”.

> This saraswati is said to be a stream which journeying upwards and flowing

underneath (UrdhwavAhini and antarvAhini). The stream which has been pouring

down from the face of brahma into the samudra (ocean) is in the avarOhana

(descending) and again when it is lifting the ajnAni jeeva (samudra) upwards

towards his abode in the brahmalOka, it appears like ascending (Arohana).

> If you draw a round circle and start from the top point, we have to travel

downwards till we reach the bottom point and from there the circle appears like

going upwards until it reaches the top point.

The same mahAkAli who remains as the last lone remain after the total

dissolution of the universe, is becoming the first and lone remain to start

creation again in the name of saraswati.

>“iiSwarAnugrahAdEva pumsAm advaita vAsanA”

 

(End of quote). In addition, I wish to submit that it is beyond my capacity to

say anything about this maha mantra, but as my knowledge goes, I could

understand that this is a mantra which is a combination of fourteen mantras, and

also this is an Ekaxari (single letter) containing so many letters, just as we

pronounce “ha, sa, Ka, Pha, ra, Em” in a single sillable, which is penetrating

through all the three SarIras, three avasthAs, and elevating to the level of

turIya and also to turIyAtIta avasthas. You can understand by just trying to

understand the meaning of the name of the dEvata mentioned as “sri guru

pAdukADhishThana rUpini satchinmayi Sri maha tripura sundari”. It is nothing

else but the Atma vidya. More details must be obtained from ones own guru only.

For me, “kaula pratiShThAm na kuryAt”. Restrictions forbid me to write any thing

more. Please excuse me.

 

Wit best wishes,

Yours ever

Krishnarao.

(sriparasukhanandanadha)