Regarding Mantra Anushtanas and Upasana

[Guest guest]

Dear devotees of Ambaal,

 

One of the forum members approached me for an advice in Mantra Anushtana.

Well, I am no great person to give advices on the dais and neither am I a guru

to give initiations. But yes, one thing I would like to caution and here is a

small piece of advise who would like to take up anushtana.

 

Upaasana is the constant reflection, steady and unbroken flow of thought,

meditation on the “Chit Agni” which is of the form of “Aham Sphurana” (the

throb / awareness of I-ness) at Dahara Akasa (Subtle Space) in Hridaya Guha

(Heart Cave). From this Hridaya Guha, the Nada in the form of Mantras emanate.

The objective of the mantra upasana is to go to this original source and abide

in Hridaya Guha (Heart Cave).

 

Just as Hridaya Akasa in Dahara Padma in the Pindanda rupa Jiva, the Solar

Orbit in the vast expanse of the Sky is the Hridaya Padma of Brahmanda rupa

Paramatma. The Parama Jyoti (Chit Agni) in the Dahara Akasa of Jiva is

Analogous to the Supreme Purusha (Parama Jyothi in the Aditya Mandala) shining

amidst the Sun (Solar Orbit).

 

There are two forms of Upasanas. One is Dahara Upasana and other is Akshi

Purusha Upasana. In the first method, this Parama Jyothi / Agni / Savita in

Solar Orbit has to be meditated as Parama Purusha in the form of Jyothi

(Angushta Pramana Purusha) in Dahara Akasa (Subtle Space in the Heart). Mind

gets dissolved in the Hridaya in this Upasana. This is Mano laya.

 

In the second method, this same Parama Purusha / Agni has to be meditated in

the middle of the black iris of the right eye. This is Akshi Purusha Upasana.

The object that is perceived (Drk), Perception (Drshya) gets merged in Drshta

(Perceiver). This Drshta stands as Sakshi Bhava. Only the Perceiver remains as

Onlooker as Triputi Bhedana is achieved.

 

Gayatri Mantra is meditated in these 2 ways depending upon the tastes of the

upasaka. The Gayatri Upasaka is capable of achieving this Triputi Bhedana and

Mano Laya.

 

Instead of running for mantras like Pratyangira, and other deities which need

higher levels of energies to withstand the negative as well positive

repercussions, meditate on this simple, easily accessible, harmless Gayatri

Mantra which is Iha and Para Saukhya Dayini.

 

I would like to cite an example of the wife of my gurunatha smt. Varalakshmi.

She was a simpleton, uneducated lady married to my gurunatha Sri Sita Rama

Anjaneya Sastry, who himself was a srividya upasaka. My gurupatni once

approached Kanchi Mahaperiyavaal asked for mantra initiation. Swamigal smiled

as said that you being wife of srividya upasaka are asking me and directed my

gurunatha to initiate in Dakshinamurthy Stotra (Vishwam Darpana ……….) of Sankara

Bhagavatpada. My gurunatha initiated his wife with this stotra at Kalavai near

Kanchi. Smt. Varalakshmi (my gurupatni) started the parayana of that stotra

since then till her last breath. With her gurubakti towards Paramacharya and

Pathi Bhakti towards her husband, she had attained to such higher levels of

upasana that she used to have darshan of this Parama Jyothi in the Right Side of

her eye which was the Akshi Purusha Upasana. On Pushya Bahula Chavati of year

2007, she chanted Dakshinamurthy Stotra 11 times. On

the Pushya Bahula Panchami, the day of the Aradhana Utsava of Tyagabrahmendra

Saraswathi, having seen this parama pursha in her Hridaya Guha, she dissolved

her mind and attained the lotus feet of Tripurasundari. She shed her mortal

coil as Sumangali and achieved Mano Laya Yoga.

What more royal form of death we want?

 

Smt. Varalakshmi used to very lovingly address me as Ramu. She used to say

that Meditate on Gayatri and Chant Krishna Nama. Her chosen deity was Bala

Krishna as a Chubby Bluish Mischievous Gopa Kumara of Brindavana with dusty

feet, twinkling anklets, half-eaten buttery mouth. Irritated mother Yashoda

running after this mischievous lad of Brindavana. When caught, pleading his

mother of innocence along with Balarama. Oh! Such a wonderful Krishna leelas.

Tears used to trickle down from her eyes when she chants Krishna Karanamruta.

 

Dear devotees, one should have this Kavi Hridaya (Poetic Heart) before

undertaking any upasana. One should step into the shoes of the Mantra Drashta

and feel his pulse. This is upasana. One should know the Rishi Hridaya – the

pulse and spirit of the Rishi. The entire vedic literature and mantra shastra is

a wonderful form of poetry and its lord is Poet of Poets – He is Kavinaam

Kavim….All the devatas are wonderful characters in this beautiful poem.

 

Parayana of Saudaryalahari and Sivanandalahari would work wonders. The only

kilaka or the knot or twist is that feel the pulse of Sankara Bhagavatpada.

Then you will exclaim in ecstasy as John Keats says “A thing of Beauty is Joy

for ever”. This beauty which Keats says in Saundaryalahari. William Wordsworth

says “My Heart leapt when I beheld the Rainbow”. This bliss or ecstasy of

Wordsworth is Sivanandalahari.

 

 

With regards,

Sriram

 

 

 

 

Unlimited freedom, unlimited storage. Get it now

 

 

[Guest guest]

Namaste,

 

On 06/02/2008, venkata sriram <sriram_sapthasathi wrote:

<<My gurupatni once approached Kanchi Mahaperiyavaal asked for mantra

initiation. Swamigal smiled as said that you being wife of srividya

upasaka are asking me and directed my gurunatha to initiate in

Dakshinamurthy Stotra (Vishwam Darpana ……….) of Sankara Bhagavatpada.

My gurunatha initiated his wife with this stotra at Kalavai near

Kanchi.>>

 

Yet another excellent article by Sri Venkata Sriram. The above

portion, however, is a little confusing. Does Dakshinamurthy stotra

parayana require initiation? Is it mantra-shastra? What is its

relation to Srividya upasana?

 

Ramesh

[Guest guest]

Dear Ramesh,

 

This dakshinamurthy stotra was composed by shankara bhagavatpada which is the

gist of entire advaita vedanta. The 8 stanzas contain entire relationship

between the Jiva, Ishwara and Jagat.

 

To be simple and precise, this entire universe is unreal (Mithya) just a

projection of one's ignorance which is being reflected in one's mind. We enjoy a

beautiful dream which seems real when we are in the dream state (swapna

avastha). But when we wake up (Jagrat Avastha), this entire dream which we

enjoyed in our sleep is gone. So is this Universe which is like a dream for

Guru rupa Dakshinamurty. For Dakshinamurthy, who is in his swa-swarupa (nija

swarupa), this Jagat is like a dream which is unreal.

 

Now, this Dakshinamurthy rupa Ishwara with his own power of Maya creates this

universe (this creation is also unreal for Jnanis) and with his own 5 barriers

(5 kanchukas) become the Jiva ie., Siva has become Jiva. The basic difference

between siva and jiva is the maya is in the control of siva whereas jiva is in

the control of maya with his own limitations. Now, the job of jiva is to hold

the feet of guru rupa dakshinamurthy who initiates the jiva the mantra " Tat Tvam

Asi " which means " You are That " . Here, You is Jiva and That is Siva. The Jiva

having done the upasana, meditation and reflection at the feet of one's

Gurunatha who hails from the traditional lineage (Guru Parampara) this Mantra

attains the Siva rupa Dakshinamurthy. So, this Jiva again becomes Siva. Ishvara

is Dakshinamurthy. One's own guru is also Dakshinamurthy. This Jiva is also

Dakshinamurthy. In this state, only one state shines as Akhanda Ananda

Paripoorna Swarupa Sthithi. Non-objective State of

Bliss. This is also Dakshinamurthy.

 

This is Advaita.

 

This is the essence of Srividya. Now, this Dakshinamurthy is the Adi Guru of

Srividya for Dakshinachara and Samayachara. This Dakshinamurthy is the

presiding Amnaya Devata of Sringeri Sarada Pita. All the acharyas right from

Gaudapada, Govindabhagavatpada, Sankara, down to present acharya Bharati Teertha

are the aspects of this Dakshinamurthy.

 

Now, to chant this dakshinamurthy stotra one does not need any initiation.

Anybody from any walk of life can chant this stotra. As, i have already

mentioned, one should feel the pulse of sankara and rishi hridaya, so one does

not require any upadesas for this stotra.

 

With regards,

sriram.

 

 

Ramesh Krishnamurthy <rkmurthy wrote:

Namaste,

 

On 06/02/2008, venkata sriram wrote:

<initiation. Swamigal smiled as said that you being wife of srividya

upasaka are asking me and directed my gurunatha to initiate in

Dakshinamurthy Stotra (Vishwam Darpana ……….) of Sankara Bhagavatpada.

My gurunatha initiated his wife with this stotra at Kalavai near

Kanchi.>>

 

Yet another excellent article by Sri Venkata Sriram. The above

portion, however, is a little confusing. Does Dakshinamurthy stotra

parayana require initiation? Is it mantra-shastra? What is its

relation to Srividya upasana?

 

Ramesh

 

 

--

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svakiiyair-ambhobhiH salila-nidhi-sauhityakaraNaM

tvadiiyaabhir-vaagbhis-tava janani vaacaaM stutiriyam.h

 

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[Guest guest]

Dear Sri Venkata Sriram,

 

Thanks very much for your response. I have some level of familiarity

with the Advaita-Vedanta darshana and am well aware of the importance

of the Dakshinamurthy Stotra in this tradition. I have with me a

2-volume study on the Dakshinamurthy Stotra by DS Subbaramiah (based

on the Manasollasa of Suresvaracharya and the Tattvasudha of

Svayamprakasa Muni), which I am reading gradually one topic at a time

(it is a very tough work and am rarely able to concentrate for more

than 30 min on it at a time). I agree entirely that the stotra

embodies the highest teachings of Advaita.

 

My question was in the following context. You had written that:

1. Smt Varalakshmi approached Mahaperiyavaal for *mantra diksha*

2. The Periyavaal asked her husband to *initiate* her into the

Dakshinamurthy stotra

 

I was only wondering whether there is such a thing as initiation for

the Dakshinamurthy stotra at all, and whether parayana of

Dakshinamurthy stotra can be a substitute for mantra-based upasana

(which requires initiation).

 

SrI gurubhyo namaH

Ramesh

 

On 07/02/2008, venkata sriram <sriram_sapthasathi wrote:

>

> Dear Ramesh,

>

> This dakshinamurthy stotra was composed by shankara bhagavatpada which is

the gist of entire advaita vedanta. The 8 stanzas contain entire relationship

between the Jiva, Ishwara and Jagat.

[Guest guest]

namaste

 

> Yet another excellent article by Sri Venkata Sriram. The above

> portion, however, is a little confusing. Does Dakshinamurthy stotra

> parayana require initiation? Is it mantra-shastra? What is its

> relation to Srividya upasana?

>

There is a 2-volume set on Dakshinamurthy Stotram by D.S.Subbaramaiya,

published in Sringeri. It is a gem, but is impossible to procure these days.

In this book, the stotra is described as the very essence of vedanta. A

couple of very terse excerpts:

 

The opening stanza points out that the world is to be traced to

adhyAsa which in turn is to be traced to Maya or avidya which is dispelled

by direction realisation. For this vicArA into the nature of Brahman is to

be undertaken. This is as per the sUtra -- athAto brahmajigyAsA. The second

stanza points out the origin of the space-time-universe is to be traced to

mAyAshakti associated with Brahman, which is in accordance with the sUtra

janmAdyasya yataH. Also, Brahman is known only through the SrutipramAnA as

is clear from the expression sAkShAt vedavacasA in the third stanza. This is

in conformity with the sUtrA shAstrayonitvAt . . . The first three stanzas

thus carry the import of the samanvayAdhyAyA of the vedAntashAstra.

 

So, in this view, Dakshinamurty stotra is brahmopadesha itself.

 

bhavadIyaH,

 

ajit

 

 

 

[Guest guest]

, " Ramesh Krishnamurthy " <rkmurthy

wrote:

 

> 2. The Periyavaal asked her husband to *initiate* her into the

> Dakshinamurthy stotra

 

While Sriram will apparently clarify these things, here are a few

thoughts.

 

People also talk of initiation into the study of gIta, brahma sUtra

bhAShya etc. Probably it is in this sense the word initiation is

being used?

 

 

> I was only wondering whether there is such a thing as initiation for

> the Dakshinamurthy stotra at all, and whether parayana of

> Dakshinamurthy stotra can be a substitute for mantra-based upasana

> (which requires initiation).

 

IMO, whether the parayana of this stotra is a substitute for mantra

based upasana will depend on what the individual wants. Like for

example, approaching the teacher for moksha, for something else etc.

 

Regards

sa

[Guest guest]

Shri Gurubhyo Namah.

 

Friends:

 

When Periyaval (or a Guru) says to do something, It will grant the same boons as

a formal Mantra that traditionally requires initiation.

 

I have heard, through second hand, the following story.

 

Maha periyaval had a few people in the Matham whom he would periodically ask to

perform certain japams. One such person, it seems, had a rope tied to the

ceiling, so that he could get up after performing these japams, because of lack

of circulation in the feet due to prolonged lotus posture. People used to come

to Maha periyaval for various prayers with people in various stages of diseases,

and he used to ask specific persons to perform specific japams for the cure.

Once, one of these persons, upon hearing that someone was ill, and recognizing

that Maha periyaval had prescribed certain japams in prior cases, volunteered to

do the same (but without Maha periyavals saying so). Needless to say, the japam

was not fruitful.

 

So, in this context, I would like to say that the stotrams had become like an

initiation given by the Guru.

I have heard of similar situations where Gurus have asked Shishyas to repeat

Aaditya Hridayam and so on, to the benefit of the Shishya.

While the stotrams may not traditionally require initiation, it can definitely

become a " mantra " through " initiation " , when specifically given by the Guru.

The point is that the Guru's word is a critical link in this equation.

 

" AvyaajaKarunaamoorthirAgnyaanaDhvaanthaDeepika " . This is the nature of Guru

Vachanam.

 

Shri Maathre Namah.

 

Thanks and Regards.

KR.

 

-

Satish

Thursday, February 07, 2008 11:16 AM

Re: Regarding Mantra Anushtanas and Upasana

 

 

, " Ramesh Krishnamurthy " <rkmurthy

wrote:

 

> 2. The Periyavaal asked her husband to *initiate* her into the

> Dakshinamurthy stotra

 

While Sriram will apparently clarify these things, here are a few

thoughts.

 

People also talk of initiation into the study of gIta, brahma sUtra

bhAShya etc. Probably it is in this sense the word initiation is

being used?

 

> I was only wondering whether there is such a thing as initiation for

> the Dakshinamurthy stotra at all, and whether parayana of

> Dakshinamurthy stotra can be a substitute for mantra-based upasana

> (which requires initiation).

 

IMO, whether the parayana of this stotra is a substitute for mantra

based upasana will depend on what the individual wants. Like for

example, approaching the teacher for moksha, for something else etc.

 

Regards

sa

 

 

 

 

 

 

[Guest guest]

Dear Divine,

When a srividhya upasaka is given poorna diksha and sarva mantra athikaro

bhaveth, he is qualified to initiate anyone into any mantra and he can even coin

new mantras as it comes to his mind. Peeta athikaram is something which is equal

to the peeta occupied by great saints and matathipathis in so far as it relates

to qualifying to chant or initiate any mantra, as the guru of that peeta would

have bestowed upon the disciple.

Stotras are not falling under the category of initiation of any mantra, as the

bija of any mantra is the core life of that particular devata.

Anyway if any one asks some one to chant a stotra it might be as a parihara for

something to ward off or to bestow upon the individual, and there is nothing

wrong in that individual following the instructions.

S.SHANGARANARAYANAN

 

 

 

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