reg. the questions

[Guest guest]

Dear satish,

 

With little knowledge of mine, I would like to present my views regarding my

earlier questions but comments from learned upasakas are welcome.

 

The upasaka of Haadi Vidya has direct entry into the 9th avarana of Bindu at

Srichakra whereas for the followers of Kaadi Vidya, it is krama mukti. It gives

the bhukti first and mukti next. And hence, Kaadi Vidya is most suitable for

householders.

 

It is said that the upasaka of Haadi Vidya contemplates Mother with 64 Kalas

and the mode of upasana is a bit tilted towards Vama (as per secondary source

and hence not my opinion). Probably our respected member Rajitha who belongs to

Haadi Vidya can explain this amnaaya krama.

 

The upasaka of Kaadi Vidya having Panchadasi has entry upto Ashtama Avarana

ie., Sarvasiddhiprada Chakra. This avarana is a Trikona presided by

Mahakameswari, Mahavajreswari and Mahabhagamalini. They preside over Kamagiri,

Purnagiri and Jalandhara Pita with Mitresa, Uddisa and Sastisa. Kamagiri is

Vagbhava Purnagiri is Kamaraja and Jalandhara is Sakti Kuta swarupas with bijas

(aim with1st kuta of Kaadi), (klim with 2nd kuta of Kaadi) and (sauh with 3rd

kuta of Kaadi).

 

As per Kaivalyanavanita, the 8th avarana which is Trikona, all the three

vidyas ie., Haadi, Kaadi and Saadi vidyas are placed at bottom, right and left

angles respectively.

 

But the Tripurasundari sports with Kameswara in the Bindu Sthana as Kamakala

in the form of “im†which on Shodasi can tap its energy.

 

So, to get entry into Bindu sthana, one has to pierce the 8th Avarana through

Shodasi. With the intense upasana of Shodasi, the Upasaka burns his Agami and

Sanchita Karmas. The only Karma left is Prarabdha which he has to experience.

 

Shodasi is related to the turiya avastha of the Jiva. There are 4 avasthas.

Jagrat, Swapna, Sushupti and Turiya. Each of the avasthas are again classified

into 4 sub-states. They are:

 

Jagrat: Utpatti, Jagrat, Bodha, Avadhana

Swapna : Abhilasha, Smriti, Chinta, Smriti

Sushupti : Marana, Vismriti, Murcha, Nidra

Turiya : Vairagya, Mumukshatva, sama dama etc. 6 virtues, Viveka

 

Now, the Jagrat, Svapna, Sushupti is represented by the Panchadasi Mantra with

different prastaras of Pranava, Maya and Rama Bijas.

 

So, Utpatti state of Jagrat is Hrim + Kaadi; Jagrat is suffixing Hrim at the 3

kutas of Kaadi; Bodha is Srim + Kaadi; Srim at 3 kutas is Avadhana

 

Similarly for Svapna dasa, Hrim and Srim are added to the Kaadi with different

combinations.

 

For Susupti, the are 4 prastharaas: i) om hrim srim ii) om srim iii) om srim

hrim iv) srim om hrim.

 

By placing these prastharas with Kaadi, all the 4 stages of Sushupti is

contemplated.

 

Now, 4 stage of Turiya are contemplated by placing rama, maya, kama, vak,

sakti bijas with anuloma and viloma with Kaadi.

 

This is Shodasi Vidya which is called Shadbija Vaishnavi Vidya and with

certain changes in prastharas it is called Chatushkuta Sankari Vidya.

 

A further change in the bijas and prastharas becomes Mahashodasi.

 

There is still higher form of Mantra than this Mahashodasi which is called

Ashtadashakshari Vidya having 42 bijas whose form is as follows:

 

Vak, 1st kuta, Kama, 2nd kuta, sakti bija, 3rd kuta, hamsa mantra,

………………………………….Maya bija, 3rd kuta, sakti bija, 2nd

kuta, kama bija, 1st kuta, vak bija

 

(The kutas belong with Kaadi vidya)

 

 

The Paduka Tattva at Sahasrara

 

The term “paduka†is total identity and union of prakasa and vimarsa

principle at Sahasrara. Prakasa is represented as “Ha†whereas Vimarsa is

represented as “Saâ€. This Paduka is present in 8-petalled lotus is a part of

125 petalled lotus. All this is present in Sahasrara amidst Sudha Sagara. The

principle that joins the Siva Kala “Ha†and Sakti kala “Sa†is called

MUKA AKSHARA which is denoted by BINDU (o). So, Prakasa-Bindu-Vimarsa all three

combined becomes Ha-M-Sa. These three combined are called “Pathi-Pasa-Pasuâ€,

“Nada-Bindu-Kalaâ€, “Soma-Surya-Agni†Mandala, “Sukla-Misra-Rakthaâ€

Bindu. This “Pathi-Pasa-Pasu†is also established by “Tat-Asi-Tvamâ€

which is “Tat Tvam Asi†mahavakya which is initiated by Adi Guru

Dakshinamurthy.

 

The jivas who abiding in Turiya avastha, contemplating on this Muka Akshara

become Parama Hamsas, Avadhutas. Only such persons are addressed as

“paramahamsa parivrajakacharyaâ€.

 

Having been initiated in Shodasi, the Jiva has already identified himself with

Chit Kala. But different subtle stages are experienced when this “hamsaâ€

gets tilted towards each petal of 8-petalled lotus.

 

Still Maha Shunya in the form of Maha Nirvana is not attained unless this Muka

Akshara (o) is not dissolved. The Jiva when leaves this Muka Akshara dissolves

into GREAT SILENCE. This GREAT SILENCE is also called MAHA SHUNYA.

 

Though there are different stages of Shunya or Void, it is difference in the

Bhavana or Perception. What exactly is that only Guru Dakshinamurthy knows

other NOT.

 

Adi Guru Dakshinamurthy is ONLY KNOWN THROUGH THIS GREAT SILENCE and hence he

is called “Mouna Vyaakhya Prakatitha Parabrahma Tattva Yuvanam……â€. And

hence, for this Supreme form of Srividya called Shodasi and Mahashodasi,

Dakshinamurthy is the Rishi or Seer. The chin-mudra which the Dakshinamurthy

holds is the symbolic representation that Jiva is Siva or Prakasa Swarupa. The

thumb is the Prakasa tattva and the Index finger is the Jiva in Turiya Avastha.

Both the Index finger and Thumb are joined together to show that Jiva and Siva

are one. Rest of the three fingers are separated to show the three avasthas

Jagrat, Svapna and Sushupti. Jiva crossing these 3 stages becomes united with

Prakasa tattva in Turiya Avastha.

 

Unlike Saktha Advaitists, who have 36 principles, the followers of Samachara

have only 25 priniciples or tattva. The vowels from A to Aha are Jiva tattvas

whereas the last varga which is Ya to Ksha is the Praana Tattva. So, the left

outs being Ka, Kha,…..Ma are the only tattvas considered by Samayachara school

of thought. This is the opinion of Lakshmidhara.

 

It is a general practice to remember guru, parama and parameshti gurus for

srividya upasakas. This practice is followed because the guruparampara starts

with “srinathaadi gurutrayam….†Sloka. Here, Natha is Siva and the other

2 gurus are Nandikeswara and Sanatkumara who propagated the Siva tattva.

Conferring of “Anandanatha†title implies that the Upasaka too has become

one and united with Adinatha which is Siva or Prakasa swarupa.

 

When, Paduka Diksha is conferred, the Disciple alongwith Guru experiences this

State of Supreme Bliss which is non-different from Siva. The guru at Sudha

Sagara of Sahasrara on one hamsa offers his helping hand to the disciple on

another hamsa. The disciple’s name is changed after the dawn of Siva Jnana as

he is one with Blissful Prakasaswarupa and hence the Diksha nama is suffixed

with “Anandanatha†ie., Supreme Bliss in the form of Siva.

 

Kaivalyanavanita says that “Sriguroh paduka murdni, srichakram hridi

samsthitam, srividya yasya jihvaagre sa sakshaat paramasivah†ie., one who

worships gurupadukas on his head, srichakra in his innermost heart and repeats

the srividya mantra is VERILY THE PARAMA SIVA – THE PRAKASA TATTVA.

 

With regards,

Sriram

 

 

 

 

 

 

From Chandigarh to Chennai - find friends all over India.

 

 

[Guest guest]

namaste Shriram-ji,

I am certainly undeserving of your very respectful address to me.

About Haadi-upasana being tilted towards Vama I thought I would give

some details:

 

I read in SKR Rao's book that Hadividya is suitable for " those engaged

in black magic, sorcery and such other evil mechanizations (sic).

Householders are forbidden to adopt either Sadi or Hadi... "

 

I do not know where he got this characterization from. Obviously it is

from biased secondary source, but it is not an Hadi Sadhaka's view.

If you look at the early Hadimata Acharyas you will note that they

follow the Shrikula tradition which would be interpreted as " Vama "

because it breaks Smriti rules. Like in South India even in North

(Himachal, Kashmir, Panjab, Rajasthan) there was a gradual move

towards Smarta-type practice of Shrividya. These original Hadimata

Acharyas whom we mention in our preceptorial line cannot be considered

as true followers of Smriti but Kaula. My own family saw itself as

Dixitas in the Vedic sense and maintained Tretagni. They followed the

Laugakshi Smriti and there is no way this Smriti permitted certain

practices seen in the old Hadi system. However, I feel in the north

there was no strong sense of self-identification as Smarta in

opposition to others. Since their affiliation was primarily to

Laugakshi Smriti and performing rituals outlined in the Krishna

Yajurveda they did not adopt the old Hadi system completely when

initiated into Shrividya centuries ago. Instead it was something that

was completely compatible with the Smritis with NO vama elements. It

focussed on Bahya worship of Shrichakra with Hadi Shrividya mantra in

different forms, Tripurashekhara mantra, Shyamala and Varahi. There

also is the Ahnika Krama which is influenced by the Dashamahavidya

tradition: Adyakali to Bagalamukhi over the day.

 

Moreover we also followed the Tirtha Krama that is worshiping the

Large Chakra as covering a good part of Himachal Pradesh (as

historically conceived not the modern state, now parts are in Panjab)

by performing Japa of different mantras in different Tirthas like

Shimla for Mantrini, Baladevi at Trilokpur etc. Finally we go to

Naggar where we worship Hadividya Tripurasundari in an old temple of

this Goddess.

 

There is another big rite in Shukla Chaturti of Maghamasa called

Tripura Chaturthi. In this we worship Sharika with an extension of

Kadividya rather than Hadividya.It was also the day your parents gave

you Mantradixa.

 

Cheers

Rajita

[Guest guest]

: rajita_rajvasishth: Sat, 19 Jul

2008 16:46:43 +0000 Re: reg. the questions

 

 

 

 

namaste Shriram-ji,I am certainly undeserving of your very respectful address to

me.About Haadi-upasana being tilted towards Vama I thought I would givesome

details:I read in SKR Rao's book that Hadividya is suitable for " those engagedin

black magic, sorcery and such other evil mechanizations (sic).Householders are

forbidden to adopt either Sadi or Hadi... " I do not know where he got this

characterization from. Obviously it isfrom biased secondary source, but it is

not an Hadi Sadhaka's view.If you look at the early Hadimata Acharyas you will

note that theyfollow the Shrikula tradition which would be interpreted as

" Vama " because it breaks Smriti rules. Like in South India even in

North(Himachal, Kashmir, Panjab, Rajasthan) there was a gradual movetowards

Smarta-type practice of Shrividya. These original HadimataAcharyas whom we

mention in our preceptorial line cannot be consideredas true followers of Smriti

but Kaula. My own family saw itself asDixitas in the Vedic sense and maintained

Tretagni. They followed theLaugakshi Smriti and there is no way this Smriti

permitted certainpractices seen in the old Hadi system. However, I feel in the

norththere was no strong sense of self-identification as Smarta inopposition to

others. Since their affiliation was primarily toLaugakshi Smriti and performing

rituals outlined in the KrishnaYajurveda they did not adopt the old Hadi system

completely wheninitiated into Shrividya centuries ago. Instead it was something

thatwas completely compatible with the Smritis with NO vama elements. Itfocussed

on Bahya worship of Shrichakra with Hadi Shrividya mantra indifferent forms,

Tripurashekhara mantra, Shyamala and Varahi. Therealso is the Ahnika Krama which

is influenced by the Dashamahavidyatradition: Adyakali to Bagalamukhi over the

day. Moreover we also followed the Tirtha Krama that is worshiping theLarge

Chakra as covering a good part of Himachal Pradesh (ashistorically conceived not

the modern state, now parts are in Panjab)by performing Japa of different

mantras in different Tirthas likeShimla for Mantrini, Baladevi at Trilokpur etc.

Finally we go toNaggar where we worship Hadividya Tripurasundari in an old

temple ofthis Goddess. There is another big rite in Shukla Chaturti of Maghamasa

calledTripura Chaturthi. In this we worship Sharika with an extension

ofKadividya rather than Hadividya.It was also the day your parents gaveyou

Mantradixa.CheersRajita

 

 

 

 

 

I am totally amazed to read all sorts of comments. The various methods adopted

represent the individuals route for achievement. Totally srividhya is for athma

and that is why it is called athma vidhya. I do not think any one can use the

srividhya mantras for prayoga either for good or bad, because if there are any

such application, then the concerned devatha cannot be considered as God.

Goddess Maha Tripurasundari is without blemish and only those totally pure in

thought, deed and action, without expecting any results whatsoever, can merge

with her.

Sorry to say, we are only wasting our precious time in entering into such

unnecessary arguments which will spoil the thinking of the devotees and spoil

their trust, and good faith in divine energy.

Regards,

S.SHANGARANARAYANAN

_______________

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http://msn.coxandkings.co.in/cnk/cnk.do

 

 

[Guest guest]

Respected rajitha,

 

Prostrations at your feet. Thanks a lot for your valuable

information.

 

As regards Haadi krama, i would like to mention that most of the

gurus belonging to siddhougha and manavougha gurumandala of

Khadgamala were haadi vidya upasakas (including dipakanathacharya

and dharmacharya).

 

Now, what exactly is vama with Haadi vidya i donot know (may be

because in the krama diksha of haadi Kali, tara, bagala, chinnamasta

are initiated). But, in the 1st kuta itself of haadi, the

anusandhana of chit kala at daharakasa is contemplated which is

verily the samaya path.

 

And the adage that " vidyaanaam kaadiruthaama " is said because the

shodashi prastharas alongwith Mahapaduka and Nirvana Sundari Mantra

are possible only in Kaadi.

 

Infact, a great upasaka of Haadi vidya (Shriyanandanatha of Andhra

Pradesh) in his translation work of saundaryalahari mentions that

Acharya Sankara was haadi vidya upasaka (my opinion is different).

My opinion is different because ff sankara was haadi vidya upasaka,

then why amnaaya pitas are propagating kaadi (including sringeri).

 

It needs a special mention that though Sringeri propagates Kaadi, HH

Abhinava Vidya Tirtha swamigal personally initiated into Haadi vidya

to Shri Vadarevu Subramanya Sastrigal of Vedurupaka. Since, Sringeri

is mula amnaaya pita and all the pitaadhipatis are jagatgurus,

depending upon the taste of upasakas, they have every right of

initiating any vidya which conforms to sruti and smriti.

 

With regards,

sriram

 

 

, " rajita_rajvasishth "

<rajita_rajvasishth wrote:

>

> namaste Shriram-ji,

> I am certainly undeserving of your very respectful address to me.

> About Haadi-upasana being tilted towards Vama I thought I would

give

> some details:

>

> I read in SKR Rao's book that Hadividya is suitable for " those

engaged

> in black magic, sorcery and such other evil mechanizations (sic).

> Householders are forbidden to adopt either Sadi or Hadi... "

>

> I do not know where he got this characterization from. Obviously

it is

> from biased secondary source, but it is not an Hadi Sadhaka's

view.

> If you look at the early Hadimata Acharyas you will note that they

> follow the Shrikula tradition which would be interpreted as " Vama "

> because it breaks Smriti rules. Like in South India even in North

> (Himachal, Kashmir, Panjab, Rajasthan) there was a gradual move

> towards Smarta-type practice of Shrividya. These original Hadimata

> Acharyas whom we mention in our preceptorial line cannot be

considered

> as true followers of Smriti but Kaula. My own family saw itself as

> Dixitas in the Vedic sense and maintained Tretagni. They followed

the

> Laugakshi Smriti and there is no way this Smriti permitted certain

> practices seen in the old Hadi system. However, I feel in the north

> there was no strong sense of self-identification as Smarta in

> opposition to others. Since their affiliation was primarily to

> Laugakshi Smriti and performing rituals outlined in the Krishna

> Yajurveda they did not adopt the old Hadi system completely when

> initiated into Shrividya centuries ago. Instead it was something

that

> was completely compatible with the Smritis with NO vama elements.

It

> focussed on Bahya worship of Shrichakra with Hadi Shrividya mantra

in

> different forms, Tripurashekhara mantra, Shyamala and Varahi. There

> also is the Ahnika Krama which is influenced by the Dashamahavidya

> tradition: Adyakali to Bagalamukhi over the day.

>

> Moreover we also followed the Tirtha Krama that is worshiping the

> Large Chakra as covering a good part of Himachal Pradesh (as

> historically conceived not the modern state, now parts are in

Panjab)

> by performing Japa of different mantras in different Tirthas like

> Shimla for Mantrini, Baladevi at Trilokpur etc. Finally we go to

> Naggar where we worship Hadividya Tripurasundari in an old temple

of

> this Goddess.

>

> There is another big rite in Shukla Chaturti of Maghamasa called

> Tripura Chaturthi. In this we worship Sharika with an extension of

> Kadividya rather than Hadividya.It was also the day your parents

gave

> you Mantradixa.

>

> Cheers

> Rajita

>