Guest guest Posted December 28, 2006 Report Share Posted December 28, 2006 Just on a side note, its really hectic for me to do the translation and upping of the tantra. I dont have time to do both at a decent rate. If some other kaulas who have purna diksha/upadesha or even people good with sanskrit can do that, then I am willing to concentrate on just putting up the tantras online. I believe if others carry out the translation then we can have nirruttara, brihannila, tantra-raja, kularnava and parashurama kalpasutra available online for those who dont have access to them. I can then proceed to upload whatever little agamas I have with me. Also, my ability to translate sanskrit to english is worse than a high school student's. Really it is atrocious so, I've just put in my two cents to supplement the HORRIBLE translation. A lot of the sanskrit I couldnt get into english, so I just ended up explaining the most important parts. Jaya Shri Tripura! jaya jaya mahAdeva shambho AUM namaH kuleshvarI shrI niruttaratantraM prathamaH paTalaH shrIganeshAya namaH. AUM namaH paramadevatAyay shrI devyuvAcha siddhavidyAH purA proktastantramantradikAni cha. nAnAbhAvaprabhedena samshayo jAyate prabho.. ..1.. The revered Goddess speaks – previously you had [Lord Shiva] disseminated the perfect vidyas, and composed the tantras and mantras. However, due to their variation and established duality* I have manifested doubts, oh lord. --My two cents: *bhAvabhedana can be taken as variation or duality in something which is otherwise continual. 1. In krama, what happens is that practitioners are directed from one sadhana to another; usually with nothing carrying on. During such transitions there is naturally going to be some apprehension and doubt [i.e.. in conventional Kali kula we have this type of krama: chintAmani kAli vidya, mantra rAja of Kali, panchAkshari of ugra Tara, shodashAkshari of RajarajeshwariI, shodashAkshari of Chinnamasta and then final kulAbhisheka] 2. By contemplating on a variety of different methods sometimes the individual becomes perplexed as different mantras can invoke different behavior of the kula kundalini. In this respect, the kundalini can be asking the shiva chita of the practitioner, as to what is the ideal and absolute nature for it to conform to. bhAvabedena kathaya lokanistArakAraka. sarveSAM sharaNaM tantrasiddhAntaM viSNusammataM..2.. Please discuss this variation, oh savior (deliverer) of the world, for the collected consciousness of this world. -- Very difficult to put into English- However I believe that this verse is simply suggesting that with elaboration on why and how mantras as well as tantras differ in both their intrinsic (meditational, philosophical) as well as their extrinsic (their actual physical nature) properties, we can come to a conclusive understanding of the mechanism in which they act on the practitioner. By understanding this, we get an overall understanding of the larger process throughout the krama, and through this we come to a state of harmony with our upAsana. AsAmArAdhanA kena bhAvena parijAyate. AsAM vA prakritiH kApi tasya va kiddhashI kriyA. tat prakAshaya smyag me yena yAmi niruttaram..3.. How does one practice and reach the meditative condition, how does one perpetuate it? What is the process, the mechanism the protocol? Please enlighten me on these matters so that I may alleviate my doubt. -- The tantra is not asking about why sadhana or upAsana should be undertaken. This suggests that it is a tantra there to guide those who have already been given diksha and upadesha about what the ultimate goal is for their siddhanta. Not every tantra suggests or alludes to the notion of union with the parAmAtma. The previous two verses, within their inquiry also invoke the question of what is the aim of practicing tantra, however this is subtly imbedded in the question “Why and what are the variations amongst the tantras and mantras”. One just variation would be the actual aim, this follows suite with the physical properties of the upAsana (differences in the wording, bijas, spandha of the mantras; rituals, yantras, devatas and dhyanas of the tantras). This verse is an enquiry about how does one cause the state of meditation or prayer to occur? How does one perpetuate it? What is the context, the actually mechanistic nature of the practice? What is the physical protocol to attaining this meditative condition? The last verse suggests a preexisting state of doubt, meaning that maybe the practitioner or siddha who composed this tantra might have come across some intrinsic doubt/conflict of interest. This whole tantra is about relaying the fundamental basics of tantra, why the rituals are done and the most simplistic method of conducting them. It reorganizes preexisting ideas and practices for the practitioner so that any doubt may be alleviated. shrI shiva uvAcha sarvasAM siddhavidyAnAM prakritirdaxiNA priye. divyayrvA vIrabhAvayrvA chintayeddaxiNAM shubhAM..4.. divyabhAvaishcha vIraishcha kAlIkulaM vichintayet. shrIkulNcha tribhiH sarveshichintayet kulasundari..5.. The revered Lord spoke – Oh beloved, all the perfect knowledge (siddha vidya- reference to perfect mantras) have daxiNA (primary emanation of Goddess Kali) as their prakriti (context, mode of action). It is auspicious to contemplate upon daxiNA via the divine perspective (divya bhava) or the heroic perspective (vIra bhava). The family of kAlI need be contemplated upon with the divine or heroic mentality. The family of shrI can be contemplated in all three forms, oh beauty of the kulA. -- bhAvabhedana is a reference to the partition of the continual nature of Tantra. This refers to the various ways in which the Tantric knowledge can be implemented. There are three commonly understood methods of implementing most Tantric knowledge in the Kaula School. The divya; the vIra; the pashu. Lord Shiva gives further elaboration on each throughout the tantra. Nirruttara focuses on Dakshina Kali as the central deity, and here talks about the three modes of externalized worship that is possible in propitiating the Goddess either in the Kali Kula [Kali and closely associated emanations] or the Shri Kula [Lalita and her associated emanations]. There is absolutely no real duality between the two, most krama pertaining to Dakshina have Lalita as the third or “Red Faced” Kali. In most krama of Lalita: Matangi, Shyama, Kurukulla or Kameshwari are invoked. It is important to note that all of these four goddess have virAbhava as their standard form of worship. Many mantras of Matangi and Kurukulla for instance cannot be accomplished without the offering of Makaras. This is holds true for Shri Matangi mantras to which Dakshinamurti is Rishi. However there are still a lot of systems of worship which offer alternatives, such as Parashurama Kalpasutras. Also some hold the belief that Maheshwari Dakshina Kali is strongly associated with the kAdi component of shodashAkshari; some sahashranamas toBhagawati Kali ascribe the Kadi vidya to her. kAlI tArA raktakAlI bhuvanA mahiSamardinI. tripurA tvaritA durgA vidyA pratyangirA tatha..6.. kAlIkulaM samAkhyAtaM shrIkulaNcha tataH paraM. sundarI bhairavI bAlA bagala kamalApi cha..7.. dhUmAvatI cha mAta~NgI vidyA svapnAvatI priye. madhumatI mahAvidyA shrIkulaM paribhASitaM..8.. Kali, Tara, Rakta-Kali, Bhuwana, Mahishamardini, Tripura, Tvarita, Durga, Vidya, Pratyangira all constitute the Kali Kula (The Family of Kali). Sundari, Bhairavi, Bala, Bagala, Kamala, Dhumavati, Matangi, Swapneshwari, Madhumati and Maha Vidya constitute the Shri Kula. latAyAM pujayet kAlIM nIle nIlasaraswatIM. kAlikaiva latAmUlA nIlamUla cha tAriNI..9.. ubhayorubhoyoH pujA sa pUjA moxadAynI. vishiSTA chenmahAsiddhirdevAnAmapi durlabhA..10.. Within Lata, one should worship Kali. Within the blue element one should worship Neelasaraswati. The fundamental basis of Kali puja is Lata, likewise for Neelasaraswati it is blue/neela.. However so worships in such a prescribed manner attains liberation. Such worship is unattainable to even the Celestial beings. -- Lata refers to a variety of things. It is a nadi, a creeper and also is in reference to a woman. I am of the opinion that it refers to a specific dark blue creeper endemic to the himAchal Pradesh. It’s leaves very much look like a sword / bent tongue and it is used in a lot of different rituals. I don’t think I am at liberty to give out the actual name of this plant so easily. However, Nila most definitely can be taken as a reference to the vaTa or rudraksha tree. These plants are sacred to their respective deities. Both of these also refer to nadis very similar in nature to shushumna. Since shushumna is considered to be maha shmashana. Send instant messages to your online friends http://au.messenger. 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Guest guest Posted December 28, 2006 Report Share Posted December 28, 2006 Dear Shri Kartik Your Sanskrit you say is high school level. Mine is LKG, but still I can attempt a fair translation of the text you are so willing to share. Anuvivaksha bhavatyeva mayi, yadyapyaham kartum arhah vaa na vaa iti prashnah udaagacchati. Anuvaadah sukarah tathaa sugamah kim iti paathaarthinaah bruvantu. Om Namstripurasundari JR kartik gaurav <omkaaraya .au> wrote: Just on a side note, its really hectic for me to do the translation and upping of the tantra. I dont have time to do both at a decent rate. If some other kaulas who have purna diksha/upadesha or even people good with sanskrit can do that, then I am willing to concentrate on just putting up the tantras online. I believe if others carry out the translation then we can have nirruttara, brihannila, tantra-raja, kularnava and parashurama kalpasutra available online for those who dont have access to them. I can then proceed to upload whatever little agamas I have with me. Also, my ability to translate sanskrit to english is worse than a high school student's. Really it is atrocious so, I've just put in my two cents to supplement the HORRIBLE translation. A lot of the sanskrit I couldnt get into english, so I just ended up explaining the most important parts. Jaya Shri Tripura! jaya jaya mahAdeva shambho AUM namaH kuleshvarI shrI niruttaratantraM prathamaH paTalaH shrIganeshAya namaH. AUM namaH paramadevatAyay shrI devyuvAcha siddhavidyAH purA proktastantramantradikAni cha. nAnAbhAvaprabhedena samshayo jAyate prabho.. ..1.. The revered Goddess speaks – previously you had [Lord Shiva] disseminated the perfect vidyas, and composed the tantras and mantras. However, due to their variation and established duality* I have manifested doubts, oh lord. --My two cents: *bhAvabhedana can be taken as variation or duality in something which is otherwise continual. 1. In krama, what happens is that practitioners are directed from one sadhana to another; usually with nothing carrying on. During such transitions there is naturally going to be some apprehension and doubt [i.e.. in conventional Kali kula we have this type of krama: chintAmani kAli vidya, mantra rAja of Kali, panchAkshari of ugra Tara, shodashAkshari of RajarajeshwariI, shodashAkshari of Chinnamasta and then final kulAbhisheka] 2. By contemplating on a variety of different methods sometimes the individual becomes perplexed as different mantras can invoke different behavior of the kula kundalini. In this respect, the kundalini can be asking the shiva chita of the practitioner, as to what is the ideal and absolute nature for it to conform to. bhAvabedena kathaya lokanistArakAraka. sarveSAM sharaNaM tantrasiddhAntaM viSNusammataM..2.. Please discuss this variation, oh savior (deliverer) of the world, for the collected consciousness of this world. -- Very difficult to put into English- However I believe that this verse is simply suggesting that with elaboration on why and how mantras as well as tantras differ in both their intrinsic (meditational, philosophical) as well as their extrinsic (their actual physical nature) properties, we can come to a conclusive understanding of the mechanism in which they act on the practitioner. By understanding this, we get an overall understanding of the larger process throughout the krama, and through this we come to a state of harmony with our upAsana. AsAmArAdhanA kena bhAvena parijAyate. AsAM vA prakritiH kApi tasya va kiddhashI kriyA. tat prakAshaya smyag me yena yAmi niruttaram..3.. How does one practice and reach the meditative condition, how does one perpetuate it? What is the process, the mechanism the protocol? Please enlighten me on these matters so that I may alleviate my doubt. -- The tantra is not asking about why sadhana or upAsana should be undertaken. This suggests that it is a tantra there to guide those who have already been given diksha and upadesha about what the ultimate goal is for their siddhanta. Not every tantra suggests or alludes to the notion of union with the parAmAtma. The previous two verses, within their inquiry also invoke the question of what is the aim of practicing tantra, however this is subtly imbedded in the question “Why and what are the variations amongst the tantras and mantras”. One just variation would be the actual aim, this follows suite with the physical properties of the upAsana (differences in the wording, bijas, spandha of the mantras; rituals, yantras, devatas and dhyanas of the tantras). This verse is an enquiry about how does one cause the state of meditation or prayer to occur? How does one perpetuate it? What is the context, the actually mechanistic nature of the practice? What is the physical protocol to attaining this meditative condition? The last verse suggests a preexisting state of doubt, meaning that maybe the practitioner or siddha who composed this tantra might have come across some intrinsic doubt/conflict of interest. This whole tantra is about relaying the fundamental basics of tantra, why the rituals are done and the most simplistic method of conducting them. It reorganizes preexisting ideas and practices for the practitioner so that any doubt may be alleviated. shrI shiva uvAcha sarvasAM siddhavidyAnAM prakritirdaxiNA priye. divyayrvA vIrabhAvayrvA chintayeddaxiNAM shubhAM..4.. divyabhAvaishcha vIraishcha kAlIkulaM vichintayet. shrIkulNcha tribhiH sarveshichintayet kulasundari..5.. The revered Lord spoke – Oh beloved, all the perfect knowledge (siddha vidya- reference to perfect mantras) have daxiNA (primary emanation of Goddess Kali) as their prakriti (context, mode of action). It is auspicious to contemplate upon daxiNA via the divine perspective (divya bhava) or the heroic perspective (vIra bhava). The family of kAlI need be contemplated upon with the divine or heroic mentality. The family of shrI can be contemplated in all three forms, oh beauty of the kulA. -- bhAvabhedana is a reference to the partition of the continual nature of Tantra. This refers to the various ways in which the Tantric knowledge can be implemented. There are three commonly understood methods of implementing most Tantric knowledge in the Kaula School. The divya; the vIra; the pashu. Lord Shiva gives further elaboration on each throughout the tantra. Nirruttara focuses on Dakshina Kali as the central deity, and here talks about the three modes of externalized worship that is possible in propitiating the Goddess either in the Kali Kula [Kali and closely associated emanations] or the Shri Kula [Lalita and her associated emanations]. There is absolutely no real duality between the two, most krama pertaining to Dakshina have Lalita as the third or “Red Faced” Kali. In most krama of Lalita: Matangi, Shyama, Kurukulla or Kameshwari are invoked. It is important to note that all of these four goddess have virAbhava as their standard form of worship. Many mantras of Matangi and Kurukulla for instance cannot be accomplished without the offering of Makaras. This is holds true for Shri Matangi mantras to which Dakshinamurti is Rishi. However there are still a lot of systems of worship which offer alternatives, such as Parashurama Kalpasutras. Also some hold the belief that Maheshwari Dakshina Kali is strongly associated with the kAdi component of shodashAkshari; some sahashranamas toBhagawati Kali ascribe the Kadi vidya to her. kAlI tArA raktakAlI bhuvanA mahiSamardinI. tripurA tvaritA durgA vidyA pratyangirA tatha..6.. kAlIkulaM samAkhyAtaM shrIkulaNcha tataH paraM. sundarI bhairavI bAlA bagala kamalApi cha..7.. dhUmAvatI cha mAta~NgI vidyA svapnAvatI priye. madhumatI mahAvidyA shrIkulaM paribhASitaM..8.. Kali, Tara, Rakta-Kali, Bhuwana, Mahishamardini, Tripura, Tvarita, Durga, Vidya, Pratyangira all constitute the Kali Kula (The Family of Kali). Sundari, Bhairavi, Bala, Bagala, Kamala, Dhumavati, Matangi, Swapneshwari, Madhumati and Maha Vidya constitute the Shri Kula. latAyAM pujayet kAlIM nIle nIlasaraswatIM. kAlikaiva latAmUlA nIlamUla cha tAriNI..9.. ubhayorubhoyoH pujA sa pUjA moxadAynI. vishiSTA chenmahAsiddhirdevAnAmapi durlabhA..10.. Within Lata, one should worship Kali. Within the blue element one should worship Neelasaraswati. The fundamental basis of Kali puja is Lata, likewise for Neelasaraswati it is blue/neela.. However so worships in such a prescribed manner attains liberation. Such worship is unattainable to even the Celestial beings. -- Lata refers to a variety of things. It is a nadi, a creeper and also is in reference to a woman. I am of the opinion that it refers to a specific dark blue creeper endemic to the himAchal Pradesh. It’s leaves very much look like a sword / bent tongue and it is used in a lot of different rituals. I don’t think I am at liberty to give out the actual name of this plant so easily. However, Nila most definitely can be taken as a reference to the vaTa or rudraksha tree. These plants are sacred to their respective deities. Both of these also refer to nadis very similar in nature to shushumna. Since shushumna is considered to be maha shmashana. Send instant messages to your online friends http://au.messenger. 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