Nandikeswara's commentary on siva sutras and Shodasi

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Dear pramod, aravindan Krishnan,

 

Correlation of Maheshwara Sutras with Srividya is not my revelation. Who am I

to reveal scriptures? I am the servant of Srividya Upasakas. “Revelation” is

the jargon ascribed to Sankara Bhagavatpada, Lopamudra, Durvasa, Bhaskararaya,

Kavyakanta Ganapati Muni, Guhanandanatha, Chidanandanatha, Jnanandanatha

(Simhambhotla Rama Murthy), Sriyanandanatha (Guru of Rama Murthy), Tettiyur

Subramanya Sastry, Rajeshwara Sastry and scores of others who have done yeoman

service to Srividya Upasana. It is because of these wonderful personalities who

are living legends of srividya that we are able to know secrets. What we know

is just a negligible drop among the ocean of srividya. Henceforth, please do

not use the word “REVELATION”.

 

My gurunatha, a great grammarian, who mastered the vyakarana at the age of 20

under Vemuri Ramabrahmayya Sastry and Goda Subrahmanya Sastry, did the upasana

of srichakra (the antaryaga paddhati) as the upasana of Sabdabrahma or Vak.

During the Turiya Sandhya ie., midnight, he used perform Yoga Abhyasa and

Pranayama which he learnt under Brahmasri Tadepalli Raghavana Narayana Sastry of

Chandavolu. By performing Shambhavi Mudra, he used to pierce the Kundalini and

merge it in Sahasrara. A Gayatri Upasaka right from Childhood, composed

wonderful poetry in Sanskrit. One such composition is Gayatri Suprabhatam,

Gayatri Mangalam and Gayatri Stuthi in the website of this forum “AMBAA.ORG”

under the name “Gayatri Worship” in links Devotional Resources. The author Sri

PS Anjaneyulu is none other than my gurunatha. His name is “Sri Paturi

Sitaramanjaneya Sastry” who attained the lotus feet of ambaal a couple of months

ago. Performing shat chakra bhedana, left his mortal coil

through brahmarandra. It is the kripa bhiksha of this great personality that I

am able to blabber on srividya.

 

Now coming to the point, correlation of Siva Sutra with Srividya is the mode

of sabdabrahmopasana. Srichakra is visualised as the crystallised form of

Sabdabrahma / Nada / Vak. Ancient grammarians like panini, vararuchi,

vyaghrapadar worshipped the srichakra as sabdabrahma. Even the Kashmir Saivism

can be traced back to this mode of upasana. Entire mantrikas (the base of

mantra sastra) originates from the Sabda Brahma which is AHAM (combination of

'A' of first sutra and 'H' of last sutra).

 

Bhagavan Ramana Maharishi had advised Kavyakanta Ganapati Muni to look at the

source of the Mantra at Hridaya Guha (Heart Cave). What he meant was to trace

the source of this AHAM at Hridaya Guha through Self-Enquiry. This is the

Shuddopasana of Shodasi. And hence, Shodasi, which is the Samvit Kala / Brahama

Kala / Chit Kala.

 

Shodasi

 

As regards Shodasi, unlike Lalitha, she did not any annihilation of demons.

She is of the form of Pure Consciousness. But she is the form of Saguna Brahman

holding the weapons Pasa, Ankusa, Pushpa Bana and Ikshu Kodanda.

 

Anusandhana of “Aham Brahma Asmi – Brahmaiva Aham Asmi” is done during Bala

Upasana. Bala Upasana gives the required adhikara and chitta suddhi to take up

Panchadasi Upasana. With intense vairagya, upasaka takes up Panchadasi. As a

result, the Upasaka rises to the level of that state where there is a spark of

intuition in him and he realizes that Maya in the form of Avidya is the

Bottleneck for the merger with Supreme Brahman. This cognition in upasaka is

bestowed by Panchadasi. Then he takes up upasana of Shodasi. The upasana of

Shodasi is taken up by the upasaka for final merger with Supreme Consciousness –

CHIT. The Mahavakya of “Tat Tvam Asi” is reflected during the upasana of

Shodasi.

 

Thus, Bala is for Sthula deha, Bhairavi for sukshma deha, Panchadasi for

Karana deha and Shodasi for Mahakarana deha. The 4 stages of avasthas are

correlated here. They are Jagrat, Svapna, Sushupti, Turiya. Shodasi represents

the Turiya State.

 

Shodasi is also called Yoga Rajarajeshwari. She is Tripurasundari. The word

Tripura is derived from Triputa ie., Jnatr, Jnana, Jneya. These 3 are

tri-putis. Out of these, Jnana is of the form of Knowledge or Chit. Keno

Upanishad says that this chit is of the form of Beauty Absolute “Bahu

Shobbamanaam…”. Beauty in Sanskrit called Sundaram. Since, Devi is of the

feminine gender having Chit and Beauty as her swarupa and hence she is called

TRIPURASUNDARI. Satyam, Shivam, Sundaram is also derived from this method.

 

Shodasi Upasana in Veda is traced out to be the VAISVANARA VIDYA.

 

With regards,

Sriram.

 

Namah Savitre.

 

 

 

 

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